A
GODLY
AND
CATHOLIKE
EXPOSITION
OF
THE
holy
Gospell
of
Iesu
Christe
,
after
Mathewe
.
THE
ARGVMENT
.
THE
MORE
PLAINE
AND
EASY
THOSE
things
are
which
are
described
and
set
forth
vnto
vs
in
this
Euangelical
history
,
the
more
we
ought
to
seeke
chiefly
,
for
what
purpose
the
Euangelistes
not
content
with
the
office
of
preaching
,
committed
vnto
their
posteritie
,
in
wryting
,
the
preaching
of
Iesu
Christe
,
whiche
by
mouthe
in
their
tyme
,
here
and
there
,
they
had
published
.
For
it
is
certaine
that
they
did
it
not
without
a
speciall
meaning
and
intent
.
Surely
the
holy
Ghoste
,
with
the
which
they
were
inspired
,
did
forsee
that
there
should
come
many
after
the
deathe
of
the
Apostels
,
by
the
instinct
and
motion
of
Sathan
,
whiche
should
bring
vnto
men
,
●…o
the
defacing
,
and
d●…siling
of
the
doctrine
and
faith
of
Christ
)
false
opinions
,
and
vayne
dreames
,
vnder
the
name
of
Christe
A
,
and
would
place
and
set
false
and
fayned
thinges
,
in
stede
of
that
whiche
is
the
very
truthe
,
and
so
would
either
extinguishe
and
cleane
put
out
the
true
light
of
the
Gospell
,
or
at
least
so
obscure
and
darken
the
same
with
their
thicke
and
mistie
cloudes
,
that
scarse
truthe
might
bee
discerned
from
falsehode
and
lyes
.
For
the
crafty
wylines
of
false
Apostels
is
well
enough
knowen
,
who
being
deceitful
,
and
subtile
workers
,
taking
vpon
them
the
name
of
the
Apostels
of
Christe
,
do
easely
begyle
the
simple
,
1.
Corint
.
11
and
suche
as
take
no
hede
of
them
:
as
the
Apostell
Paule
in
his
epistell
to
the
Corinthians
declareth
.
M.
Therefore
,
to
the
ende
a
certain●…
doctrine
,
as
concerning
Christ
,
should
persiste
and
continue
in
the
Churche
or
congregation
,
the
holy
Ghoste
brought
to
passe
,
that
firste
of
all
,
the
natiuitie
of
Christe
,
his
life
,
doctrine
,
death
,
buriall
,
resurrection
,
and
assention
into
heauen
,
beside
these
,
the
sending
forth
of
the
embassage
of
the
Gospell
into
the
whole
worlde
,
the
going
forwarde
,
and
good
successe
of
the
doctrine
of
the
Gospell
and
Christian
faithe
,
the
declaration
and
confirmation
of
the
same
by
faithful
witnesses
,
that
is
to
saye
,
holy
Euangelistes
:
should
in
maner
of
an
history
been
committed
to
writing
by
them
:
whiche
Euangelistes
,
heard
,
and
sawe
all
thinges
them selues
before
their
face
:
whiche
also
,
hauing
authoritie
and
power
of
God
,
were
the
first
whiche
were
sent
and
appointed
to
the
preaching
of
the
Gospell
throughout
the
whole
worlde
.
To
this
vse
,
ende
,
and
purpose
,
the
foure
Euangelistes
haue
wrytten
the
history
of
Christe
:
among
whome
,
C
,
onely
Luke
maketh
a
preface
to
his
Gospell
,
whiche
he
wryteth
briefely
,
shewyng
the
cause
whiche
moued
him
to
wryte
:
as
euidently
you
may
see
if
you
reade
the
same
.
B.
As
touching
the
interpretation
of
this
worde
Gospell
:
it
being
taken
from
the
Greeke
worde
,
signifieth
good
or
glad
tidinges
.
The
whiche
worde
the
three
score
and
tenne
interpretours
vsed
so
often
as
they
founde
the
Hebrewe
worde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bisser
,
whiche
signifieth
to
tell
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Besora
,
tidinges
,
being
the
deriuatiue
of
the
same
,
and
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Meuasser
,
telling
.
Chap.
4.
Esay
.
64.
The
Apostels
and
Euangelistes
vsed
this
woorde
,
very
muche
after
them
.
The
Euangeliste
Luke
,
citing
the
place
of
the
Prophete
Esaye
,
vsed
this
woorde
,
To
preache
the
Gospell
to
the
poore
hee
hath
sent
me
.
Therefore
the
Gospell
shal
be
vnto
vs
a
publique
or
open
setting
foorth
and
preaching
of
the
grace
and
redemption
,
purchased
and
gotten
by
Christe
,
as
concerning
the
whiche
redemption
there
are
infinite
testimonies
of
holy
Scripture
:
C
,
Or
els
the
Gospell
is
a
history
,
conteining
the
glad
tidinges
of
the
comming
of
Christe
in
the
fleshe
,
being
sent
of
the
Father
,
accordinge
to
his
promises
in
the
lawe
,
Prophetes
,
and
Psalmes
.
In
the
whiche
history
,
the
lyfe
specially
of
Christe
,
his
doctrine
,
death
,
resurrection
,
and
assention
is
declared
:
beside
these
,
the
fruite
of
his
comming
is
therein
declared
,
namely
that
by
him
we
are
deliuered
from
the
Deuell
,
sinne
,
and
death
,
and
that
we
are
sanctified
and
assured
of
euerlasting
lyfe
.
B.
As
therefore
the
Gospell
in
the
Scripture
is
properly
a
declaration
of
the
long
loked
for
saluation
,
and
at
the
lengthe
reuealed
and
offered
by
Christe
:
euen
so
our
Euangeliste
Mathewe
(
as
the
reste
,
Marke
,
Luke
,
and
Iohn
)
hath
very
cunningly
and
artificially
written
in
his
Gospell
,
the
history
of
the
Lorde
by
the
whiche
he
declareth
both
his
woordes
and
dedes
in
order
.
A.
But
who
this
Mathewe
was
(
whose
worke
in
the
newe
Testament
hath
the
first
rome
)
M
,
and
from
what
state
of
life
he
was
called
of
Christe
,
and
aduaunced
by
him
to
the
dignitie
of
an
Apostle
,
Mat.
●…
.
he
of
himselfe
(
as
we
shall
heare
hereafter
)
declareth
.
In
the
meane
tyme
we
must
thinke
and
assure
our selues
that
the
holy
Ghoste
was
and
is
the
true
authour
of
this
history
,
and
that
Mathew
was
only
the
instrument
or
secretary
to
the
same
,
who
leauing
his
pouling
kinde
of
lyfe
,
is
become
not
onely
a
companion
,
and
disciple
,
but
also
an
Apostell
,
and
Euangeliste
of
Christe
:
from
whome
all
thinges
in
the
worlde
that
are
good
do
flowe
,
as
from
the
lyuely
and
celestiall
well
of
grace
.
A
GODLY
AND
CATHOLIKE
EXPOSITION
OF
THE
HOLY
Gospell
of
Iesu
Christ
,
after
Mathew
.
The
fyrst
Chapiter
.
The
booke
of
the
generation
of
Iesu
Christ
the
sonne
of
Dauid
,
the
sonne
of
Abraham
.
The
booke
of
the
generation
.
C.
IN
VAYNE
do
certaine
interpretours
trauel
about
this
titel
,
or
inscription
,
to
make
excuse
,
because
the
Euangelist
Mathew
doth
name
the
whole
history
,
of
the
halfe
of
one
chapter
.
For
this
titel
is
not
extended
to
the
whole
booke
,
but
the
name
of
the
booke
is
put
for
a
Cataloge
or
rehersall
:
as
if
it
had
ben
saide
,
here
foloweth
the
order
of
the
generation
of
Christ
.
Gene.
5.
B.
Euen
as
we
maye
reade
in
Genesis
,
This
is
the
boke
of
the
generation
of
men
.
In
the
which
place
the
Hebrew
worde
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sepher
,
which
commeth
of
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saphar
,
that
is
,
he
hath
nombred
,
rehersed
,
or
declared
.
For
there
foloweth
the
Cataloge
or
rehersal
of
men
from
Adam
vntyll
Noah
,
with
a
discription
of
whom
,
and
what
tyme
,
euery
one
had
his
ofspringe
and
originall
.
Or
els
the
booke
of
the
generation
,
signifieth
that
,
in
the
which
,
somwhat
is
rehersed
or
nombred
.
M.
whervpon
we
reade
that
the
booke
of
the
Iust
,
Exod.
32
Iosua
.
10.
the
booke
of
God
,
in
the
whiche
the
Iust
are
written
,
is
so
called
.
B.
This
name
therfore
perteineth
properly
to
the
Cataloge
,
and
to
the
history
.
A.
And
although
the
Euangelist
goeth
about
to
shew
that
Iesus
the
sonne
of
Mary
is
the
true
Messias
promised
long
before
in
the
lawe
and
Prophetes
,
and
loked
for
of
the
fathers
:
B.
Yet
notwithstanding
he
wolde
begyn
the
Gospell
of
Christ
with
the
basenes
of
his
generation
,
sekinge
to
bring
in
all
the
sorrowes
,
traueiles
,
and
paines
of
his
life
,
euen
till
the
power
,
glory
,
and
maiestie
of
his
resurrection
,
and
kingdome
,
(
in
the
which
he
sittinge
at
the
right
hande
of
God
,
gouerneth
all
thinges
)
:
that
as
Christ
suffered
many
thynges
and
so
entered
into
the
glory
of
his
kingdome
,
and
as
he
dyd
fyrst
abase
hym selfe
,
and
became
man
,
a
seruant
also
,
Philip.
2.
and
humbled
him selfe
to
the
death
of
the
crosse
:
euen
so
he
myght
preache
Christ
vnto
vs
to
be
a
mortal
man
and
crucified
,
before
that
he
was
mortal
,
and
rayned
gloriously
in
his
kyngdome
:
and
so
by
the
folishenes
of
preachinge
,
1.
Cor.
1.
to
bringe
saluation
to
the
faythfull
.
A
The
Euangelist
Iohn
more
plainly
euen
at
the
fyrst
,
preacheth
the
maiestie
of
Christ
,
Iohn
.
1●…
B.
teaching
him
to
be
the
eternall
worde
of
the
father
,
and
that
deuine
power
and
vertue
,
by
the
which
all
thynges
were
made
,
lyue
,
moue
,
consist
,
feele
,
&
vnderstand
.
But
our
Euangelist
Mathewe
thought
it
sufficient
to
shewe
briefely
,
(
as
it
were
)
in
one
word
,
the
diuinitie
of
Christe
,
wrytinge
thus
,
The
booke
of
the
generation
of
Chryste
,
And
where
as
he
calleth
Iesus
(
whiche
was
thought
to
be
a
carpenter
,
and
the
sonne
of
a
carpenter
)
Chryst
,
(
being
that
king
which
was
long
loked
for
&
promysed
to
the
fathers
)
he
hath
already
shewed
a
sufficient
cause
and
reason
of
so
doinge
,
to
those
that
knowe
the
force
of
this
name
.
The
sonne
of
Dauid
,
the
sonne
of
Abraham
.
C.
He
calleth
Chryst
the
son
of
Dauid
,
and
Abraham
,
in
respecte
of
the
promises
:
because
God
had
promised
that
the
seede
should
come
of
Abraham
,
in
the
which
al
the
nations
of
the
earth
shuld
be
blessed
.
Gene.
21.
and
.22
.
But
to
Dauid
there
was
a
more
playne
promise
made
,
namely
,
that
his
kingdom
shulde
abide
firme
euen
vnto
the
worlds
ende
,
and
that
a
kynge
out
of
his
loynes
,
should
syf
vpon
the
throne
so
long
as
the
sonne
&
the
moone
endured
.
Psalm
.
89.
Wherfore
it
was
a
common
speache
amonge
the
Iewes
to
call
Christ
the
sonne
of
Dauid
:
M.
The
cause
therefore
why
Mathewe
doth
place
Dauid
,
before
Abraham
,
was
the
same
and
renowne
which
Dauid
had
in
that
Age
among
the
people
,
when
so
euer
they
talked
of
Christ
to
com
:
which
fame
was
first
brought
by
the
wordes
of
the
prophetes
,
with
whom
it
was
counted
a
solem
matter
to
prophesy
of
Chryst
vnder
the
name
of
Dauid
.
Euen
so
in
many
places
the
people
cried
vnto
christ
,
Thou
sonne
of
Dauid
,
Math.
21.
and
Hosanna
to
thée
sonne
of
Dauid
.
And
the
Phariseis
being
demaunded
as
concerning
Christ
,
whose
sonne
he
was
,
Matth.
22.
aunswered
the
son
of
Dauid
.
S.
Paule
also
sayth
,
whiche
was
borne
of
the
sede
of
Dauid
after
the
fleshe
.
Roman
.
i.
A.
But
because
the
genealogy
or
pedegrewe
of
Christe
is
described
and
set
forth
by
the
two
Euangelistes
,
(
as
by
Mathewe
and
Luke
)
and
that
not
without
great
difference
,
(
as
it
might
seeme
)
this
chiefly
ought
to
be
considered
,
whether
both
of
them
do
bryng
the
petegrew
of
Christ
from
Ioseph
:
or
whether
Mathew
doth
it
alone
,
and
Luke
from
Mary
.
They
which
thinke
that
Luke
bringeth
the
petegrew
of
Christ
from
Mary
,
haue
a
speciall
pretence
of
difference
in
diuerse
names
.
and
trewely
at
the
fyrste
syght
,
a
man
can
not
perceiue
that
Mathewe
and
Luke
do
declare
all
one
petegrewe
,
there
is
so
muche
difference
betwene
them
.
For
in
the
genealogy
,
from
Dauid
to
Salathiell
,
&
from
Zorobabell
to
Ioseph
,
Mathew
nameth
not
one
of
those
names
which
Luke
nameth
.
Furthermore
they
say
that
is
very
absurde
to
bestowe
so
muche
laboure
in
a
thynge
not
necessary
,
as
to
haue
the
stocke
of
Ioseph
(
who
notwithstandinge
was
not
the
father
of
Ioseph
)
twise
recited
.
And
because
Mathewe
hath
recited
the
progeny
and
ofspringe
of
Ioseph
,
they
excuse
the
matter
,
and
say
that
it
was
done
for
many
mens
sakes
which
thought
him
as
yet
to
be
the
father
of
Chryst
.
But
truely
,
it
had
ben
great
folly
by
suche
sufferance
to
maynteine
a
perniciouse
errour
:
also
the
text
it selfe
is
manifestly
repugnant
,
and
contrary
to
it
.
For
so
sone
as
the
Euangelist
Mathew
commeth
to
the
ende
of
the
genealogy
or
petegrew
,
hee
teacheth
that
Christ
came
not
of
the
seede
of
Ioseph
,
but
that
he
was
conceyued
in
the
wombe
of
the
virgyn
,
by
the
secret
working
of
the
holy
ghost
.
Wherfore
if
theyr
reason
shuld
stande
and
be
allowed
,
then
we
must
nedes
condemne
Mathew
of
folishenes
,
and
rashnes
,
that
he
in
vaine
woulde
recite
from
whence
Ioseph
hadde
his
originall
.
But
theyr
obiection
is
not
yet
aunswered
,
which
affirme
that
the
progeny
of
Ioseph
doth
nothing
parteine
vnto
Christ
.
We
aunswere
therfore
that
the
stocke
of
Mary
is
comprehended
in
the
person
of
Ioseph
:
B.
because
the
lawe
commanded
euerye
man
to
take
a
wyfe
of
his
owne
tribe
.
As
it
is
wrytten
,
Nume
36.
Euery
man
shal
marry
his
wife
of
his
own
tribe
,
and
kinred
:
&
euery
woman
shall
take
her
husbande
of
the
same
trybe
:
that
the
inheritaunce
of
the
children
of
Israell
,
remoue
not
from
trybe
,
to
trybe
.
C.
They
gather
against
this
law
,
saying
that
it
was
almost
neuer
vsed
,
but
neglected
.
But
the
argumentes
which
they
bring
in
are
but
vayne
.
Iudg.
21.
They
alleage
an
example
out
of
the
booke
of
Iudges
,
because
the
eleuen
tribes
promised
that
in
no
wise
thei
wold
geeue
any
of
their
daughters
to
wyfe
,
to
the
trybe
of
Beniamin
.
It
may
be
aunswered
,
that
very
vnaptly
they
bryng
in
that
which
is
extraordinary
,
and
nothing
to
the
purpose
,
for
a
common
rule
.
For
it
must
needes
be
,
that
one
trybe
beynge
cut
of
,
the
body
of
the
people
must
be
mutilate
,
lame
,
and
imperfecte
,
excepte
the
last
extremitie
by
this
remedy
were
holpen
.
Therfore
the
common
lawe
in
this
place
must
not
be
regarded
.
Beside
this
they
do
obiecte
,
that
Mary
being
the
mother
of
Christ
,
Luke
.
1.
was
cosyn
to
Elizabeth
,
whom
Luke
at
the
firste
wytnessed
to
be
of
the
daughters
of
Aron
.
This
also
maye
easelye
be
aunswered
,
namely
,
that
it
was
lawefull
for
younge
damsels
of
the
tribe
of
Iuda
or
of
any
other
tribe
,
to
be
maried
from
them
to
the
priestly
trybe
:
because
the
lawe
dyd
not
gainsay
it
,
which
was
,
that
no
woman
shulde
remoue
her
inheritaunce
from
one
trybe
to
an
other
.
2.
Par.
22.
So
doth
the
sacred
hystory
make
mention
that
the
wyfe
of
Ioiada
the
hie
priest
sprange
of
a
kingely
stocke
.
Therfore
no
strange
or
vnwonted
thing
is
it
,
if
that
the
mother
of
Elizabeth
were
ioyned
to
a
priest
.
Wherfore
these
two
generations
written
by
Mathew
and
Luke
,
do
very
well
agree
together
.
Yet
notwithstandynge
there
are
fower
differences
to
be
noted
.
First
,
Luke
preposterously
(
as
a
man
maye
terme
it
)
ascendeth
vpwarde
from
the
later
ende
to
the
begynning
,
where
as
Mathew
beginneth
euen
at
the
originall
,
and
so
desendeth
.
The
seconde
is
,
because
that
Mathewes
beginning
tendeth
no
farther
then
to
the
holy
and
chosen
seede
of
Abraham
:
but
Luke
euen
from
Adam
goeth
forwarde
.
The
thirde
is
,
because
Mathewe
onely
taketh
in
hande
the
legal
stocke
or
stocke
perteyning
to
Christ
,
and
cutteth
of
and
omitteth
some
men
in
the
order
of
the
rehersal
of
the
petegrew
,
and
seking
to
help
the
memory
of
the
readers
,
he
reckeneth
vp
onely
thre
tymes
fouertene
generations
:
but
Luke
dothe
more
exactly
prosecute
the
naturall
stocke
of
Christe
.
The
fourth
and
last
is
,
that
these
twoo
speaking
of
one
and
the
self
same
men
,
do
somtimes
notwithstanding
vary
and
disagree
in
their
names
.
As
concerning
the
first
difference
because
it
is
not
hard
,
but
very
easy
,
it
wer
to
no
effect
,
to
make
more
wordes
about
the
same
then
were
requisite
.
The
second
wanteth
no
good
reason
.
For
seing
that
God
had
chosen
to
hym selfe
the
seede
of
Abraham
,
from
the
whiche
,
the
redemer
of
the
worlde
shoulde
come
,
and
seing
the
promised
sauynge
health
was
there
,
after
a
sorte
included
vntill
the
commyng
of
Christ
,
Mathew
passeth
not
the
boundes
or
lymittes
appoynted
of
God.
Wee
must
remember
what
S.
Paule
saith
,
●…oma
.
15.
Christ
was
made
a
minister
of
the
circumcision
of
the
trueth
of
God
,
to
confyrme
the
promyses
made
vnto
the
fathers
.
To
the
whiche
agreeth
the
saying
of
our
sauiour
Chryst
,
●●on
.
4.
namely
that
Saluation
sprang
of
the
Iewes
.
So
that
Mathew
placeth
him
to
be
sene
in
that
stock
,
to
the
whiche
he
was
properly
and
peculiarly
appoynted
.
Therfore
in
the
petegrew
of
Mathew
,
we
must
consider
the
couenant
of
God
,
by
the
whiche
he
chose
the
seede
of
Abraham
,
to
be
a
people
to
him selfe
,
that
they
mighte
be
hedged
in
(
as
it
were
)
and
seperated
from
other
nations
.
But
Luke
had
a
further
consideration
and
regarde
,
for
although
God
had
made
his
leage
and
couenante
with
Abraham
that
of
his
séede
the
redemer
shold
spring
:
notwithstandinge
we
knowe
that
from
the
defection
and
fall
of
the
fyrst
man
,
he
was
necessary
to
all
men
:
euen
as
he
was
then
ordeyned
&
appoynted
to
the
whole
world
.
This
was
don
by
the
wonderfull
wisedom
of
God
,
that
Luke
shoulde
describe
&
declare
vnto
vs
that
Christ
was
the
sonne
of
Adam
:
and
that
Mathewe
should
include
him
in
the
stock
and
kinred
of
Abraham
.
For
it
should
haue
nothing
profited
vs
,
that
Christ
was
geuen
and
appoynted
of
the
father
to
be
the
redemer
and
author
of
saluation
,
except
he
had
perteined
generally
to
al
men
alike
.
Furthermore
the
sayinge
of
the
Apostel
should
not
be
true
,
that
he
was
to
daye
,
Hebre.
15.
and
to
morrowe
,
and
for
euer
,
excepte
his
grace
and
goodnesse
had
ben
powred
out
apon
al
ages
from
the
creation
of
the
worlde
.
Let
vs
therfore
know
for
a
suertie
,
that
saluation
by
Iesus
Christ
,
is
made
manifest
,
&
geuen
to
all
mankind
:
for
so
muche
as
not
without
cause
,
he
is
called
the
sonne
of
Noe
,
&
the
sonne
of
Adam
.
Notwithstandinge
,
because
he
must
be
sought
for
in
the
worde
of
God
,
the
spirite
dothe
not
rashely
,
or
without
good
consideration
call
vs
backe
by
this
oure
Euangelist
Mathewe
,
to
the
holye
stocke
and
kynred
of
Abraham
,
where
,
the
treasure
of
euerlastinge
lyfe
wyth
Christ
,
was
layed
vp
for
a
tyme
.
As
touchinge
the
thirde
difference
:
there
is
not
doubt
but
that
Mathewe
obserueth
an
other
maner
of
order
then
doth
Luke
:
for
the
one
hath
,
Salamon
the
sonne
of
Dauid
,
and
the
other
hath
,
Nathan
the
sonne
of
Dauid
.
wherupon
it
euidently
appereth
,
that
there
are
dyuerse
lyniall
descentes
appoynted
.
The
best
,
and
most
cunning
interpretours
do
thus
vnite
,
and
reconcile
this
shewe
and
apparance
of
discorde
,
namely
,
that
Mathew
,
leauinge
the
naturall
lyne
and
stocke
,
(
which
Luke
followeth
)
doth
reherse
the
legall
genealogy
or
petegrewe
.
And
wee
interprete
that
to
be
the
legall
genealogye
,
by
the
whiche
it
was
ordeyned
that
the
right
of
the
kingdome
shoulde
come
to
Salathiell
.
And
where
as
Eusebius
in
his
fyrst
booke
of
his
Ecclesiasticall
hystorie
,
calleth
the
genealogy
(
which
is
described
of
Luke
)
a
legall
petegrewe
,
it
commeth
all
to
one
effecte
.
For
he
meaneth
nothinge
elles
,
then
that
the
same
kingedome
whiche
by
lawful
right
was
stablished
in
the
person
of
Solomon
,
came
at
the
length
to
Salathiell
,
.
But
more
trewly
and
parfectlye
a
great
deale
,
do
they
speake
,
which
saye
that
the
legall
petegrew
was
set
forth
of
Mathew
:
because
he
naminge
Solomon
streight
after
Dauid
,
doth
not
al
together
by
order
still
obserue
,
of
whom
Christ
cam
as
touching
the
fleshe
,
but
howe
he
descended
and
sprange
out
of
Solomon
,
and
other
kinges
,
that
he
might
be
the
lawful
successour
,
in
whose
hande
the
eternitie
of
the
kingdome
should
be
stablished
,
accordinge
to
the
couenant
and
promise
of
God
.
For
their
opinion
is
probable
,
and
likely
,
which
think
that
the
stocke
of
Solomon
ended
by
the
death
of
Ochozias
.
As
touching
that
,
which
many
allege
out
of
the
commentaries
of
the
Iewes
,
(
how
that
it
was
commaunded
of
Dauid
,
that
if
at
any
time
the
issue
of
Solomon
should
decay
or
want
,
that
then
the
kingdome
shulde
come
to
the
posteritie
of
Nathan
)
we
leaue
vnspoken
:
and
we
take
that
onely
whiche
is
certayne
,
namely
,
that
the
succession
of
the
kingdome
was
not
confounded
,
but
that
the
degres
therof
were
distinct
.
4.
King.
11.
Now
where
as
the
sacred
historie
doth
shewe
that
after
the
deathe
of
Ochozias
,
the
kyngedome
was
taken
of
his
mother
Athalia
,
&
all
the
kinges
séede
destroyed
,
it
is
very
euident
&
plaine
,
that
those
horrible
and
wicked
slaughters
were
procured
of
a
woman
ambitious
and
desirous
of
rule
,
least
shée
being
brought
to
a
priuate
estate
,
and
meane
condition
of
lyfe
,
shoulde
see
the
kingedome
remoued
and
taken
away
.
Therefore
if
the
sonne
of
Ochozias
,
hadde
bene
alyue
,
Athalia
the
grandmother
,
shoulde
quietly
haue
raygned
vnder
the
collour
of
protection
without
enuy
or
daunger
.
But
the
reason
why
Ioas
,
1.
para.
22.
is
sayd
to
be
the
sonne
of
Ochozias
,
is
this
:
because
he
was
the
next
of
kinne
or
bloud
,
they
called
him
so
,
to
the
end
he
might
in
dede
,
be
thought
to
be
the
trewe
and
naturall
heire
of
the
kingedome
.
For
if
Athalia
had
ben
the
grandmother
of
Ioas
in
déede
,
he
beinge
an
infant
,
shée
woulde
neuer
wyllingly
haue
so
muche
abused
his
titel
:
againe
what
man
of
indifferent
iudgement
wil
thincke
it
likely
,
that
the
naturall
sonne
of
the
kynge
,
coulde
be
so
priuyly
hydden
by
Ioiada
the
priest
,
that
the
grandmother
by
diligent
care
and
serche
shuld
not
finde
him
out
?
But
rather
,
if
a
man
waye
all
thynges
wisely
,
he
shall
finde
that
the
next
heyre
of
the
kingedome
was
of
an
other
stocke
.
And
that
is
the
meaninge
of
the
woordes
of
Ioiada
the
priest
when
he
sayde
,
2.
Para.
23.
the
kinges
sonne
shall
raigne
accordinge
to
the
couenant
of
the
lorde
with
Dauid
:
as
who
shuld
say
,
it
was
an
execrable
thing
for
a
woman
,
beinge
a
straunger
,
to
take
by
violence
vnto
her
the
which
God
wold
haue
stande
in
the
house
of
Dauid
.
Wherefore
it
is
no
absurditie
if
Luke
bring
the
stocke
of
Christe
from
Nathan
:
because
it
mighte
be
,
that
the
stock
of
Solomon
,
as
perteining
to
the
succession
of
the
kingdome
,
myght
decaye
.
Now
,
if
any
do
obiect
that
Iesus
Christ
can
not
be
known
to
be
the
Messias
whiche
was
promised
,
but
by
the
posteritie
of
Solomon
,
who
without
all
doubte
was
a
figure
of
Christe
:
we
answere
,
that
al
though
he
sprang
not
naturally
from
Solomon
,
yet
notwithstanding
by
the
legall
order
he
ought
to
be
counted
&
thought
his
sonne
,
because
he
tooke
his
originall
and
beginninge
of
kinges
.
But
so
great
dyuersitie
in
names
,
troubleth
many
very
muche
.
For
from
Dauid
to
Ioseph
,
there
semeth
to
be
no
agrement
at
al
betwene
the
twoo
Euangelistes
,
sauing
onely
betwene
Zorobabell
,
and
Salathiell
.
This
difference
is
sayde
to
come
,
because
the
Iewes
for
the
most
part
had
two
names
:
but
this
excuse
of
some
is
not
well
lyked
.
But
truely
,
for
so
much
as
the
maner
&
order
of
bringing
,
&
placing
genealogies
&
petegrewes
,
is
not
well
knowne
to
vs
now
adayes
,
(
the
whiche
order
Mathew
kept
and
folowed
)
it
is
no
marueile
if
we
be
ignorant
,
&
knowe
not
,
howe
bothe
of
them
do
agree
or
differ
in
euerye
name
.
and
yet
not
withstandinge
it
can
not
be
doubted
,
but
that
from
the
tyme
of
the
exile
of
Babilon
.
they
rekned
certain
men
by
diuers
names
,
and
yet
the
selfe
and
same
men
.
But
in
Salathiel
,
and
Zorobabel
bothe
the
names
were
kept
still
,
peraduenture
for
the
altered
state
of
the
people
:
because
then
the
kingely
throne
and
maiestie
was
cleane
extinguyshed
&
put
out
.
And
that
small
and
thyn
shadowe
of
domination
and
rule
,
being
left
as
a
remnant
,
there
apered
a
marueylous
change
,
whiche
change
shoulde
admonishe
all
the
faithful
to
hope
for
a
more
excellent
kingdome
,
then
the
vysible
kingdome
of
Salomon
,
whiche
for
a
short
time
onely
florished
.
This
also
is
now
worthy
the
notinge
,
namely
,
that
it
is
no
absurdytie
,
for
Luke
in
his
Cataloge
or
rehersall
,
to
recken
vp
more
then
Mathew
:
when
as
it
was
vsuall
to
put
more
in
nomber
in
the
natural
generation
,
them
in
the
legall
.
Moreouer
it
commeth
to
this
purpose
that
Mathew
deuiding
the
genealogy
of
Christ
into
three
degrées
or
partes
,
and
attributynge
to
euery
degrée
fowertene
heades
or
pryncipalles
,
gaue
to
hym selfe
lybertie
to
pretermytte
certaine
names
,
whiche
Luke
could
not
omyt
,
because
he
had
not
tyed
him selfe
to
that
lawe
,
or
order
.
Thus
farre
as
concernynge
the
genealogy
of
Christ
.
Nowe
it
resteth
to
declare
,
wherefore
Mathew
,
hath
comprehended
the
whole
generation
of
Chryste
in
three
speciall
heades
and
pyllers
(
as
it
wer
)
and
hath
attrybuted
to
euery
head
fowertene
generations
.
Suerly
hée
dyd
it
,
not
onely
to
helpe
the
memory
of
the
readers
,
but
also
to
note
the
trypell
estate
and
condition
of
the
people
,
of
the
whiche
Chryste
was
promysed
to
Abraham
,
to
come
,
euen
vntyl
the
fulnesse
of
tyme
came
,
in
the
whiche
he
shoulde
be
reuealed
in
the
fleshe
.
For
althoughe
the
trybe
of
Iuda
,
vntyll
the
tyme
of
Dauid
dyd
excell
the
rest
,
yet
not
withstandynge
it
kept
not
the
principalitie
.
In
Dauid
the
kingly
authoritie
(
contrary
to
all
mennes
expectation
)
issued
out
,
whiche
abode
vntyll
the
tyme
of
Iechonias
.
From
that
tyme
there
remayned
some
dignitie
and
gouernement
in
the
tribe
of
Iuda
,
which
chered
vp
,
and
comforted
the
myndes
of
the
godly
,
vntyll
the
comminge
of
the
Messias
.
2
Abraham
begat
Isaac
,
Isaac
begat
Iacob
,
Iacob
begat
Iudas
and
his
bretherne
.
Abraham
begat
Isaac
.
M.
Moyses
doth
shewe
that
Abraham
dyd
not
only
beget
Isaac
,
but
also
Ismaell
.
Gene.
16.
But
to
the
generation
of
Christ
,
the
carnall
propagation
was
not
sufficient
,
but
the
deuine
election
was
also
required
.
Wherefore
God
sayde
to
Abraham
,
Gene
21.
Roman.
9.
In
Isaac
shall
thy
seede
be
called
.
A.
Whiche
,
sainct
Paule
also
alleageth
,
when
that
he
maketh
a
distinction
betweene
the
carnall
sonnes
of
Abraham
and
the
spirituall
.
M
And
to
this
Isaac
(
although
he
ware
inferiour
,
Gene.
26.
bothe
by
byrthe
and
condition
)
dyd
God
promyse
the
blessed
seede
:
In
thy
seede
(
sayth
hée
)
shall
all
the
nations
of
the
earth
be
blessed
.
And
trewely
this
miraculous
and
wonderfull
byrth
of
Isaac
,
beinge
begotten
by
a
man
that
was
an
hundred
yeres
olde
,
and
beinge
borne
of
a
woman
that
was
also
fowerscore
and
tenne
,
and
barren
,
dyd
foreshewe
the
miraculouse
natiuitie
of
Christ
:
Luke
.
●…
.
euen
as
did
also
the
natiuitie
of
Iohn
the
Baptist
.
Beside
this
the
wonderful
obedience
of
Isaac
,
which
he
shewed
first
to
God
,
Gene.
22.
Philip.
2.
then
to
his
father
when
he
shuld
be
offered
:
bare
the
Image
of
Christe
,
which
was
obedient
to
his
father
,
euen
to
the
death
.
Isaac
begat
Iacob
.
M.
He
begat
Esau
also
:
Gene.
25.
which
two
were
borne
at
one
birth
.
But
Christ
came
not
of
Esau
.
Iacob
was
chosen
to
this
dignitie
,
althoughe
he
were
inferioure
to
his
brother
Esau
,
both
in
age
,
and
also
in
condition
of
life
.
Malac.
1.
For
so
God
saith
by
his
prophete
:
Iacob
haue
I
loued
,
Roman.
9.
but
Esau
haue
I
hated
.
And
S.
Paule
also
repeteth
the
same
woordes
.
To
this
Iacob
also
the
promyse
was
made
:
In
thée
,
and
in
thye
séede
shall
all
the
nations
of
the
earthe
be
blessed
.
Iacob
begat
Iudas
and
his
bretherne
.
M.
Neyther
was
he
the
fyrste
begotten
,
but
the
fowrth
,
neyther
of
Rachell
,
Gene.
29.
Gene
49.
(
which
was
so
wel
beloued
of
her
husband
)
but
of
Lea
he
was
borne
.
And
yet
the
Patriarche
Iacob
dyd
prophesie
that
Christe
shuld
spryng
of
him
,
saying
,
The
scepter
shall
not
depart
from
Iuda
.
For
so
much
as
the
Euangelist
maketh
no
mention
of
Ismael
the
first
begotten
sonne
of
Abraham
,
neither
of
Esau
,
whiche
by
order
of
nature
was
aboue
his
brother
Iacob
:
he
did
not
vnaduisedly
place
the
.xii.
Patriarkes
in
the
genealogy
,
when
as
God
hath
geuen
the
adoption
of
his
grace
to
all
men
alike
.
It
signifieth
therefore
vnto
vs
that
the
blessednes
,
promysed
in
Christ
,
doth
not
onely
belong
to
the
tribe
of
Iuda
,
but
to
all
the
children
of
Iacob
also
,
whom
God
hath
gathered
into
hys
churche
,
Roma.
9.
where
as
Ismaell
and
Esau
,
are
made
aliantes
.
M.
And
although
Christ
came
only
of
Iuda
,
yet
not
withstanding
all
those
fathers
perteyned
to
the
rest
of
the
tribes
of
whom
Christ
came
.
3
Iudas
begat
Phares
and
Zaram
of
Thamar
.
Phares
begat
Esrom
.
Esrom
begat
Aram.
Iudas
begat
Phares
.
Many
thynges
are
to
be
reprehended
in
Iudas
.
First
because
he
went
from
his
bretherne
:
because
hée
agreed
to
the
Chananeans
,
and
maryed
with
a
woman
of
the
same
countrey
,
because
he
begyled
his
daughter
in
lawe
of
the
maryage
of
his
sonne
,
being
promised
to
her
:
because
he
committed
fylthines
:
so
that
of
this
man
was
Phares
begotten
out
of
wedlocke
,
by
whoredome
,
which
Phares
is
nombred
among
the
fathers
and
elders
of
Christ
.
This
was
truely
a
foreshewinge
of
the
basenes
and
lowlines
of
Christe
,
Phillip.
2.
a
of
the
whiche
Paule
speaketh
.
The
sonne
of
god
could
haue
kept
by
his
prouidence
,
his
seede
,
his
stocke
,
from
al
filthines
,
&
note
of
infamie
.
but
he
came
into
the
worlde
to
abase
him selfe
,
and
to
take
vpon
him
the
forme
of
a
seruaunte
,
that
he
might
be
a
worme
&
no
man
,
opprobry
,
Psalm
.
42.
and
iestinge
stocke
of
men
,
and
the
outcast
of
the
people
,
&
that
at
length
he
might
take
vpon
him
the
cursed
death
of
the
crosse
.
This
reproche
hée
refused
not
in
his
stock
,
that
out
of
the
incestious
bed
might
come
one
that
shuld
be
among
his
anceters
.
For
although
Thamar
did
not
couete
to
lye
with
her
father
in
lawe
being
by
lust
prouoked
,
yet
not
withstanding
she
sought
by
an
vnlawful
meanes
to
reuenge
her
iniurie
:
Gene.
38.
for
Iudas
when
he
wolde
haue
committed
filthines
,
A
comfortable
saying
.
by
chance
happened
on
his
daughter
in
lawe
.
But
certainely
the
inspeakeable
loue
&
goodnes
of
god
stroue
with
the
sinne
of
them
bothe
that
this
vncleane
séede
should
neuerthelesse
obteyne
the
septer
.
M
Furthermore
it
was
so
conuenient
and
necessarie
that
he
whiche
should
dye
for
sinners
,
and
should
take
fleshe
of
our
synfull
fleshe
.
should
also
take
his
generation
by
synfull
fathers
,
&
sinful
fleshe
.
Phares
begat
Esrom
.
1.
Parli
.
2.
A.
For
so
hath
the
sacred
hystorie
,
The
sonnes
of
Phares
are
Esrom
and
Hamul
.
Esrom
begat
Aram.
Loke
in
the
booke
of
Ruth
.
chap.
4.
&
.
18.
4
Aram
begat
Aminadab
,
Aminadab
begat
Naasson
,
Naasson
begat
Salmon
.
The
order
of
these
is
plainely
set
forth
in
the
hystorie
of
Ruth
,
the.
4
,
Chapter
5
Salmon
begat
Booz
of
Rahab
,
Booz
begat
Obed
of
Ruth
,
Obed
begat
Iesse
.
Salmon
begat
Booz
of
Rahab
.
B
This
Rahab
is
rehersed
by
name
,
that
in
her
,
we
may
se
the
cause
why
Christ
came
,
which
was
to
delyuer
that
which
was
lost
,
&
wholly
subiect
to
death
,
and
not
onely
to
delyuer
it
from
destruction
and
death
:
but
also
to
beutifie
and
decke
the
same
with
dignitie
and
worship
.
For
this
woman
was
one
of
the
citizens
of
Ihericho
,
whom
the
lord
had
made
to
be
accursed
,
the
chyldren
of
Israell
being
commaunded
wholly
to
destroy
them
,
and
to
burne
the
Citie
and
al
thinges
therein
with
fyer
,
yet
notwithstanding
,
he
did
exempt
this
woman
,
beinge
scant
good
(
as
men
thought
,
)
for
she
was
a
tauerner
,
and
perhappes
a
harlot
,
for
the
hebrew
word
signifieth
bothe
)
not
onely
from
this
curse
,
but
also
he
wolde
haue
her
to
be
his
mother
.
Iosua
●…
.
Looke
in
the
historie
of
Iosua
.
Booz
begat
Obed
of
Ruthe
.
M.
This
woman
was
of
the
cuntrey
of
the
Moabites
,
who
afterward
by
diuine
inspiration
,
leauinge
her
countrey
and
kynred
,
came
with
her
mother
in
law
,
an
Hebrues
,
to
the
Israelites
,
and
being
taken
to
wife
of
Booz
,
is
made
the
mother
of
kinges
,
B.
that
we
may
therby
see
howe
louing
Christe
is
to
euery
one
,
but
specially
,
to
the
desolate
,
gentell
,
and
mercifull
.
Ruth
.
●…
.
6
Iesse
begat
Dauid
the
king
,
Dauid
the
king
begat
Salomon
,
of
her
whiche
was
the
wyfe
of
Vri.
Iesse
begat
Dauid
the
king
.
C.
Only
Dauid
is
described
with
this
title
of
honour
,
because
God
hath
set
forth
in
his
persone
the
type
of
the
Messias
and
captayne
to
come
Firste
,
the
kingdome
beganne
of
Saule
:
But
because
this
happened
by
the
tumult
and
vnhonest
desires
of
the
people
,
the
alteration
and
chaunge
was
at
laste
thought
lawfull
in
Dauid
:
specially
as
pertaining
to
the
league
and
couenaunt
of
God
,
in
the
whiche
he
promised
that
he
would
be
a
gouernour
of
his
seruauntes
for
euer
.
For
when
the
people
(
the
yoke
of
God
being
shaken
of
)
required
to
haue
a
king
,
●…
.
Sam.
8.
he
gaue
them
by
and
by
Saul
.
But
God
straightwayes
●…tablished
his
kingdome
,
which
was
the
pledge
of
true
blessednes
in
the
hands
of
Dauid
.
Therfore
let
vs
here
vnderstande
that
the
seconde
state
of
the
people
is
here
noted
,
as
it
was
ordained
of
the
lorde
.
M.
But
the
father
of
Dauid
was
of
no
high
bloude
,
but
vnknowen
,
and
of
smal
reputation
.
Whervpon
also
Dauid
in
despite
and
contempt
,
was
called
of
Saule
the
sonne
of
Isai
.
2.
Sam.
20.
Besides
,
Dauid
was
the
yongest
,
&
least
of
his
brethren
,
and
contemned
.
And
yet
afterwardes
he
was
not
onely
chosen
to
the
kingdome
,
but
also
into
this
dignitie
,
that
he
should
,
be
specially
nominated
among
the
aunceters
of
Christe
:
2.
Sam.
7.
&
1
,
Pet.
17.
&
Psalm
.
89.
&
132.
yea
to
whom
the
promise
(
as
concerning
Christ
)
was
renewed
.
That
we
may
learne
,
how
that
God
,
dothe
not
cast
of
those
that
are
humble
,
but
leauing
the
proude
,
doth
extolle
those
that
are
abiectes
and
despised
.
Dauid
the
king
begat
Salomon
of
her
.
&
cet
.
C.
Nowe
is
added
of
the
Euangeliste
,
the
humane
shame
and
reproche
,
which
after
a
sorte
myghte
pollute
and
defile
that
glory
of
the
heauenly
benediction
,
wherof
we
spake
euen
now
,
that
is
to
say
:
because
Dauid
begat
Salomon
of
Beersabe
,
whom
wickedly
by
violence
he
toke
from
her
husband
,
and
to
th
ende
he
might
vse
her
still
,
deceitfully
he
betrayed
the
giltles
man
,
and
caused
him
to
be
slayne
of
the
enemy
.
This
filthines
in
the
beginning
of
the
kingdom
,
might
make
the
Iewes
not
to
glory
in
the
flesh
.
Mans
merites
are
condemned
.
For
God
would
haue
it
knowen
and
sure
,
that
he
in
appointing
that
kingdom
,
did
nothing
regarde
,
or
waie
mans
merites
,
furthermore
,
to
the
ende
Mathew
might
more
specially
admonishe
vs
,
that
sinners
are
not
reiected
of
Christ
(
because
he
thought
no
scorne
to
haue
his
aunceters
as
concerning
the
fleshe
)
he
rather
chose
to
call
her
the
wife
of
Vrias
,
then
by
her
proper
name
,
Beersabe
.
H.
It
is
to
be
noted
therefore
in
the
geneallogie
of
Christ
that
none
of
the
holy
women
are
taken
,
but
those
whom
the
scripture
doth
reprehende
:
that
he
whiche
came
for
sinners
,
being
borne
of
sinners
,
might
cleane
put
away
the
sinnes
of
all
men
.
7
Salomon
begat
Roboam
,
Roboam
begat
Abia
,
Abia
begat
Asa
.
Salomon
begat
Roboam
.
A.
In
the
beginning
of
this
chapter
it
was
shewed
,
why
Luke
bringeth
from
this
place
the
generation
of
Christe
,
not
by
Salomon
,
but
by
Nathan
,
the
other
sonne
of
Dauid
and
his
posteritie
also
euen
vntill
the
time
of
the
captiuitie
of
Babilon
.
1.
Reg.
12
,
&
.
2.
Para.
12.
M.
The
scripture
maketh
mention
of
Roboam
that
he
was
euill
,
whose
harte
was
not
righte
with
God
.
His
mothers
name
was
Naama
,
an
Amonnites
.
2.
Para.
12.
When
this
man
raigned
,
Iuda
was
stricken
&
vanquished
,
and
the
gould
of
the
temple
caried
away
by
Pharao
kinge
of
Egypte
:
2.
para.
10.
also
in
this
mans
tyme
,
the
tenne
tribes
rebelled
.
Note
therfore
here
,
that
both
the
good
&
bad
kinges
are
set
forth
by
the
Euangelist
.
Roboam
begat
Abia.
1.
Reg.
2●…
.
M.
This
man
also
was
euill
,
his
harte
being
tourned
from
God
.
Notwithstanding
this
man
being
kyng
,
God
had
mercy
vpon
Iuda
,
so
that
he
suffered
them
not
to
be
geuen
into
the
hands
of
Iheroboam
king
of
Israell
.
para
1●…
.
He
had
fourtene
wyues
of
whiche
he
begat
.xxij.
sonnes
and
.xvi.
daughters
.
Abia
begat
Asa
.
This
man
was
good
,
and
sought
the
lorde
with
all
his
harte
,
euen
as
did
Dauid
his
father
,
sauing
that
in
the
.xxx.
yeare
of
his
reigne
,
when
that
Baasa
king
of
Israel
came
against
him
to
fight
,
he
fled
(
not
vnto
the
lorde
)
but
to
the
king
of
Sirria
,
and
craued
his
helpe
:
for
the
whiche
being
reprehended
of
the
prophet
Ananias
,
was
displeased
,
2.
para.
14.
2.
po.
15.
2.
para.
16.
and
commaunded
the
prophete
to
be
set
in
stockes
.
Againe
in
the
.xxxix.
yeare
of
his
reigne
,
being
sicke
,
he
cried
not
vnto
the
lorde
,
but
rather
trusted
to
the
phisitions
.
By
this
example
we
are
admonished
,
with
howe
great
diligence
we
ought
to
praye
vnto
the
lorde
,
that
he
will
giue
vs
sound
and
true
godlines
euen
to
the
ende
.
For
it
is
written
:
The
righteousnes
of
the
righteous
shall
not
saue
him
,
Ezech.
33.
whensoeuer
he
turneth
away
vnfaithfully
.
8
Asa
begat
Iosaphat
,
Iosaphat
begat
Ioram
,
Ioram
begat
Ozias
.
Asa
begat
Iosaphat
.
M.
This
man
also
followed
the
footesteps
of
his
father
Dauid
,
&
sought
the
lorde
with
a
pure
harte
,
notwithstanding
,
in
this
he
sinned
,
that
euen
at
the
first
he
entred
into
league
with
the
wicked
king
Achab
,
and
assisted
him
in
battayle
,
for
the
whiche
he
was
sharpely
blamed
of
Iehu
the
prophete
,
with
the
whiche
being
nothing
moued
,
after
Achab
also
he
was
at
peace
with
his
sonne
Ochosias
:
for
the
whiche
also
he
was
againe
reprehended
of
the
prophet
Eliezer
,
the
sonne
of
Dodan
of
Maresa
.
As
concerning
the
which
loke
in
the
.ij.
booke
of
Chronicles
,
cap.
17.18.19
.
&
.
20.
So
that
we
may
se
nothing
to
be
perfecte
,
no
not
in
holy
men
.
A.
Wherfore
with
the
greater
carefulnesse
we
must
wishe
that
the
continuall
fauour
of
God
may
abide
with
vs
,
to
amende
our
corrupte
and
vitious
nature
.
Iosaphat
begat
Ioram
.
A.
This
man
followed
the
wickednes
of
the
house
of
Achab
and
made
Iuda
and
Hierusalem
to
swarue
from
the
lord
their
God
.
Moreouer
,
he
killed
all
his
brethren
the
sonnes
of
Iosaphat
,
when
that
he
was
stablished
in
his
kingdome
,
whiche
wickednes
and
crueltie
the
lord
suffered
not
to
scape
vnpunished
.
2.
Par.
21.
Loke
in
the
21.
chap.
of
the
second
booke
of
Chronicles
.
So
that
many
tymes
we
sée
of
honest
and
godly
auncestours
and
elders
,
to
spring
a
wicked
posteritie
.
Ioram
begat
Osias
.
C.
In
this
succession
,
whiche
Mathew
describeth
,
there
are
thrée
kinges
omitted
as
appeareth
by
the
sacred
history
.
M.
For
Ioram
did
not
beget
Hozias
but
Ochozias
:
Ochozias
begat
Ioas
:
Ioas
Amazias
,
and
Amazias
begat
Hozias
otherwise
Azarias
.
C.
They
whiche
affirme
that
these
thrée
were
of
Mathewe
by
obliuion
omitted
,
are
not
to
be
harde
,
neither
is
their
reason
to
be
allowed
whiche
saye
that
they
were
vnworthy
to
haue
place
in
the
genology
of
Christe
.
For
many
other
also
were
vnworthy
,
whom
notwithstanding
Mathew
placeth
indifferently
with
the
godly
.
Therefore
,
it
is
more
trewe
:
that
when
he
woulde
make
a
Catalogue
,
or
rehersal
of
fourtene
kinges
,
he
was
not
greatly
curious
in
hauing
of
choyse
:
because
hée
counted
it
sufficient
to
sette
the
order
of
the
genealogie
before
the
readers
eyes
,
euen
from
the
beginning
to
the
ende
of
the
kyngdome
.
But
wheras
in
some
bookes
,
thirtene
are
only
red
,
it
is
likely
that
it
came
to
passe
by
the
false
and
negligence
of
the
wryter
of
the
booke
.
Epiphanius
in
his
booke
against
heresie
.
Epiphanius
in
his
first
booke
against
heresies
,
sheweth
the
cause
,
namely
that
whereas
the
name
of
Iechonias
is
put
twyse
,
the
vnlearned
are
so
bould
as
to
put
it
out
of
the
second
place
as
a
thing
superfluous
.
The
whiche
he
saith
,
ought
not
to
haue
ben
done
,
because
Ioachim
the
sonne
of
king
Ioachim
,
had
the
same
name
that
his
sonne
Iechonias
had
.
Loke
in
the
.iij.
chap.
of
the
.i
of
the
Chronicles
,
&
the
second
of
the
Chronicle
.xxxvi.
chap.
9
Ozias
begat
Ioatham
,
Ioatham
begat
Achaz
,
Achaz
begat
Ezechias
,
Ozias
begat
Ioatham
.
M.
It
is
wrytten
that
this
Ioatham
was
good
and
permanent
in
the
lawe
of
God
.
A.
He
made
the
sonnes
of
Ammon
(
after
he
had
ouercome
them
in
battaile
)
to
be
tributary
vnto
him
.
As
concerning
the
whiche
,
reade
in
the
.27
.
chap.
of
the
second
of
Chronicles
.
Ioatham
begat
Achas
.
This
man
was
euil
,
and
walked
in
the
wayes
of
the
kynges
of
Israell
:
be
made
molten
Images
for
Baalym
,
he
offered
incense
in
the
valley
of
the
sonne
of
Himnon
,
and
burnte
his
children
in
fier
,
after
the
abhominations
of
the
Heathen
,
whom
the
lord
cast
out
before
the
children
of
Israell
.
He
offered
also
and
burnt
incence
in
hilaultars
,
and
on
mountaynes
,
and
vnder
euery
grene
trée
:
to
be
brief
,
the
true
God
being
forsaken
,
he
liued
very
wickedly
.
Here
therfore
we
haue
an
example
of
false
religion
:
False
religion
with
the
whiche
also
we
haue
to
note
howe
euill
and
perniciouse
a
thing
it
is
to
the
people
,
to
haue
ouer
them
a
superstitious
and
wicked
kyng
.
Achas
begat
EZechias
.
A.
This
was
a
godly
king
,
whose
earnest
zeale
against
the
worshipping
of
Images
,
is
fully
described
and
set
forth
in
the
.xviij.
chap.
of
the
second
booke
of
kynges
.
10
Ezechias
begat
Manasses
,
Manasses
begat
Amon
,
Amon
begat
Iosias
.
EZechias
begat
Manasses
.
M.
This
man
was
so
euill
and
vngodly
,
that
he
exceaded
all
his
elders
,
and
kinges
of
Israell
,
yea
the
very
Heathen
,
in
malice
and
vngodlines
:
at
length
notwithstanding
,
being
in
extremitie
,
he
was
moued
with
repentaunce
,
&
tourned
to
the
Lorde
,
of
whome
he
obteined
mercy
and
grace
.
Reade
of
him
in
the
.xxxiij.
chap.
of
the
second
booke
of
Chronicles
.
We
haue
therfore
in
this
kyng
a
worthy
example
of
repentance
,
&
of
the
diuine
grace
.
Manasses
begat
Amon.
This
man
exceded
his
father
in
wickednes
,
but
he
folowed
not
his
repentaunce
.
Amon
begat
Iosias
.
This
man
was
godly
after
the
example
of
Ezechias
.
In
his
time
the
booke
of
the
Diuine
lawe
which
was
geuen
by
the
hande
of
Moyses
,
was
founde
,
being
hidden
in
the
temple
of
the
Lorde
,
whiche
the
king
receaued
in
the
feare
of
the
lorde
,
and
commaunded
the
lorde
to
be
intreated
&
prayed
vnto
,
that
he
would
tourne
awaye
his
anger
from
Israel
,
The
reuerent
●…steming
of
gods
worde
.
which
had
neglected
the
wordes
of
the
Diuine
lawe
.
By
the
which
example
we
sée
what
is
in
the
ende
to
be
loked
for
where
wicked
kinges
reigne
,
●…
.
Para.
34
and
are
nothing
touched
with
the
worde
of
God
.
For
so
long
Israel
fel
from
the
feare
of
the
lorde
,
that
the
booke
of
the
lawe
it self
was
hidden
&
of
a
long
time
not
regarded
.
11
Iosias
begat
Iechonias
and
his
brethren
,
about
that
time
that
they
were
brought
to
Babylon
.
Bu.
This
Iechonias
differeth
from
him
that
came
next
after
.
●…
.
King.
24
For
this
is
called
Ioachim
&
Eliachim
,
as
appeareth
.
2.
King.
23.
&
.
24.
and
.2
.
Chron.
36.
But
he
that
foloweth
,
being
the
sonne
of
the
former
Iechonias
,
and
the
father
of
Salathiel
,
is
called
Ioachim
and
Iechonias
,
as
in
.1
.
Paralip.
3.
It
is
not
red
in
any
place
that
Iosias
begat
any
,
whose
name
was
Iechonias
,
that
had
brethren
:
but
it
is
red
that
Iechonias
was
borne
to
Ioachim
,
whiche
was
the
originall
of
the
captiuitie
of
Babylon
.
But
in
a
certaine
auncient
Greke
booke
we
reade
thus
,
Iosias
begat
Ioachim
,
Ioachim
begat
Iechonias
:
and
rightly
it
may
so
be
saide
as
we
haue
shewed
before
.
About
the
time
that
they
were
brought
to
Babylon
.
C.
That
is
,
when
the
Iewes
were
brought
into
captiuitie
.
For
the
Euangelist
doth
shewe
that
then
the
posteritie
of
Dauid
,
were
of
kinges
made
seruauntes
&
banished
men
into
bondage
.
But
where
as
this
captiuitie
was
a
certaine
kynde
of
destruction
,
it
was
brought
to
passe
by
the
wonderfull
working
and
prouidence
of
God
,
that
the
Iewes
should
not
only
increase
and
gather
together
in
one
body
,
but
also
that
some
remnaunt
of
rule
,
principalitie
&
kyngdome
should
abyde
in
the
house
of
Dauid
.
For
they
whiche
retourned
home
againe
,
did
willingly
submitte
them selues
to
the
rule
of
Zorobabel
without
cohertion
and
constrainte
.
The
remnant
therfore
or
fragmentes
(
as
it
were
)
of
the
kyngly
scepter
,
indured
after
this
sorte
,
euen
till
the
comming
of
Christ
,
according
to
the
prophecie
of
Iacob
,
when
he
saide
:
Gene.
49.
The
scepter
shall
not
departe
from
Iuda
,
nor
a
captaine
from
his
thigh
vntill
he
come
,
whiche
must
be
sente
.
And
euen
in
that
miserable
and
sorowfull
discipation
of
the
people
,
the
sparkes
of
the
grace
of
God
ceased
not
to
shine
.
A.
But
where
as
it
is
saide
,
about
the
tyme
that
they
were
brought
to
Babylon
:
It
is
not
to
be
vnderstoode
so
,
that
Iosias
begat
his
sonnes
in
the
exile
of
Babylon
,
when
as
he
sawe
not
the
same
,
being
by
death
preuented
:
but
that
his
posteritie
was
brought
into
the
same
.
C.
For
the
Iewes
were
constrained
to
wander
out
of
their
countrey
that
they
might
leade
their
lyues
in
an
other
place
as
pylgrymes
and
straungers
.
12
And
after
they
were
brought
to
Babylon
,
Iechonias
begat
Salathiel
,
Salathiel
begat
Zorobabel
.
C.
That
is
,
after
the
Iewes
were
brought
into
captiuitie
:
or
els
,
after
their
demigration
,
or
wandring
into
Babylon
:
for
euen
in
the
very
exile
,
Iechonias
begat
Salathiel
and
his
brethren
.
M.
It
is
sayde
that
he
begat
them
after
the
exyle
,
because
the
Euangelist
semeth
to
reken
or
reherse
his
generation
and
posteritie
,
whiche
immediatly
foloweth
the
exile
.
Finally
,
1
Paralip.
3.
it
is
saide
that
Asir
,
Salathiel
,
Melchiram
,
Phedaia
,
Senneser
,
Iechmias
,
Hosamai
,
and
Nadabia
,
wer
the
sonnes
of
Iechonias
.
13
Zorobabel
begat
Abiud
,
Abiud
begat
Eliachim
,
Eliachim
begat
Azor.
Gene.
49.
Bu.
In
this
thirde
and
laste
degrée
,
the
kinges
are
not
rehersed
or
nombred
,
but
the
captaines
and
chief
,
and
(
as
Iacob
the
Patriarche
doth
name
them
)
the
lawegeuers
,
and
headmen
in
the
common
wealth
of
Israel
.
But
they
whiche
folow
Salathiel
,
in
Luke
are
thought
to
be
of
two
names
(
according
to
the
opinion
of
Philo
)
euen
vnto
Simeon
:
so
that
Neri
(
whiche
Luke
maketh
mention
of
(
is
Iechonias
.
of
Melchi
,
Ioachim
,
and
the
rest
,
we
haue
spoken
at
large
in
the
first
verse
before
.
14
Azor
begat
Sadoc
,
Sadoc
begat
Achim
,
Achim
begat
Eliud
.
15
Eliud
begat
Eleazar
,
Eleazar
begat
Mathan
,
Mathan
begat
Iacob
.
M.
As
concerning
these
,
there
is
no
mencion
in
scripture
,
yet
it
is
lykely
that
the
posteritie
of
Dauid
was
diligently
comcomprehended
and
kepte
in
certaine
volumes
of
the
whiche
nothing
pertaineth
vnto
vs
.
16
Iacob
begat
Ioseph
the
husbande
of
Mary
,
of
whome
was
borne
Iesus
which
is
called
Christe
.
Iacob
begat
Ioseph
.
B.
Luke
placeth
Heli
for
the
father
of
Ioseph
,
as
also
he
differeth
from
Mathew
in
the
whole
genealogie
both
in
name
and
nombre
,
euen
as
it
is
saide
already
.
The
husband
of
Mary
.
M.
For
the
coniunction
in
wedlocke
or
mariage
,
Ioseph
is
called
the
husband
of
Mary
,
not
for
carnal
copulation
,
neither
did
he
know
her
according
to
wedlock
,
as
we
shall
heare
in
that
whiche
foloweth
.
B.
And
because
the
genealogies
are
ioyned
to
the
Hebrewes
,
only
by
the
enumeration
of
men
,
Mathew
could
not
shewe
the
stocke
of
Mary
,
except
he
had
shewed
Ioseph
him selfe
,
her
husband
,
to
be
of
the
tribe
of
Iuda
:
for
she
could
not
mary
,
but
to
a
man
of
her
owne
tribe
,
as
we
haue
declared
aboue
in
the
first
verse
.
Of
whom
was
borne
Iesus
.
M.
Speakinge
in
the
foeminine
gender
:
for
Iesus
was
not
borne
of
Ioseph
but
of
Mary
the
virgin
.
Whiche
is
called
Christe
.
C.
The
Euangelist
in
the
syrname
doth
declare
the
office
,
that
the
readers
may
knowe
him
,
not
to
be
a
priuate
man
,
but
diuinely
annointed
by
the
power
of
God
,
to
fulfill
the
office
of
a
redemer
.
As
touching
that
which
pertaineth
to
this
worde
Christe
,
this
is
to
be
noted
,
that
after
the
kingdome
was
abolished
and
taken
away
,
it
began
to
be
referred
soly
to
him
,
from
whom
a
full
&
perfecte
renuing
and
restoring
of
the
lost
helth
was
hoped
for
to
come
.
For
so
long
as
any
maiestie
florished
in
the
house
of
Dauid
,
The
signification
of
the
woorde
of
Christi
.
the
kyngs
wer
wont
to
be
called
Christi
,
whiche
signifieth
anoynted
.
But
truely
,
least
the
foule
destruction
which
folowed
,
should
bring
the
myndes
of
the
godly
into
dispayre
,
&
discourage
them
:
God
would
haue
this
name
made
proper
to
the
only
redemer
,
Dan.
9.
as
it
appeareth
out
of
the
.ix.
chapter
of
Daniel
.
The
Euangelical
historie
doth
shewe
in
diuers
places
,
that
it
was
then
the
common
kyndof
speaking
,
when
the
sonne
of
God
was
manifested
in
the
fleshe
,
as
in
Mathew
.16
Iohn
.1.4
.
and
.10
chapters
for
it
is
plain
and
manifest
that
Iesus
is
annointed
to
be
our
kyng
,
prophete
,
and
hie
priest
,
euen
as
the
kinges
,
prophetes
,
&
priests
,
in
tymes
paste
were
wonte
to
be
anoynted
.
Psalm
.
45.
As
concerning
which
anointing
read
the
.45
.
Psalme
,
and
the
first
to
the
Hebrewes
.
By
the
name
of
the
which
anointing
is
vnderstode
the
fulnes
of
the
grace
of
the
holy
ghoste
.
For
to
this
Christe
,
is
the
spirite
geuen
,
not
according
to
mesure
as
to
the
rest
of
the
sainctes
,
Iohn
.
3.
but
most
aboundantly
:
so
that
it
behoueth
al
saintes
to
receiue
of
the
fulnes
of
the
same
.
17
Therefore
all
the
generations
from
Abraham
to
Dauid
,
are
.14
.
generations
,
and
from
Dauid
to
the
captiuitie
of
Babylon
,
are
.14
.
generations
,
and
from
the
captiuitie
of
Babylon
vnto
Christe
,
are
.14
.
generations
.
●●e
.
6.
Therfore
all
the
generations
.
A.
That
is
,
they
whiche
were
begotten
,
or
whiche
lyued
from
Abraham
to
Dauid
are
.xiiij.
generations
,
so
is
it
saide
in
the
first
booke
of
Moyses
:
Noe
being
a
iust
man
,
was
perfecte
in
his
generation
.
He
hath
deuided
the
generations
of
the
people
of
Israell
into
thrée
orders
and
conditions
,
and
hath
ascribed
the
sure
and
certaine
nomber
of
the
generations
,
to
euery
one
of
them
,
because
he
sawe
,
that
the
state
of
the
people
must
be
chaunged
,
fourtene
generations
being
thrise
complete
and
ended
.
They
were
,
from
Abraham
to
Dauid
,
vnder
the
rule
of
Iudges
,
from
Dauid
vntyll
the
captiuitie
of
Babylon
,
vnder
kinges
,
and
from
the
captiuitie
of
Babylon
they
were
vnder
hie
priestes
.
The
xiiij
.
laste
generations
therefore
,
from
the
captiuitie
of
Babilon
,
vnto
Christ
being
ended
:
the
maner
and
disposition
of
the
tymes
did
greatly
require
,
that
the
state
and
gouernment
of
the
hie
priestes
shuld
be
taken
away
,
&
that
the
alteration
of
the
same
shuld
be
made
by
the
comming
of
Christ
,
so
that
this
people
at
that
time
should
be
,
neither
vnder
Iudges
,
neither
vnder
kinges
,
nor
vnder
hie
priestes
,
but
rather
that
the
harde
harted
and
vnbeleuing
,
should
be
subiecte
to
princes
of
straunge
nacions
,
as
we
sée
this
daye
:
and
that
the
faithfull
should
be
taken
vp
into
the
kingdome
of
the
true
Iudge
,
king
,
and
hie
priest
.
And
from
Dauid
to
the
captiuitie
.
B.
In
this
seconde
degrée
there
are
reade
only
xiij
.
excepte
the
name
of
Iechonias
should
be
put
twyse
,
that
in
him
,
the
head
of
the
third
generation
myght
be
appointed
:
euen
as
it
is
before
noted
of
vs
in
the
sixt
verse
of
this
chapter
.
18
The
birth
of
Iesu
Christ
,
was
on
this
wise
.
When
his
mother
Mary
was
maried
to
Ioseph
(
before
they
came
to
dwel
together
)
she
was
founde
with
childe
by
the
holy
ghoste
.
The
birth
of
Iesu
Christ
was
on
this
wyse
.
C.
Mathew
as
yet
doth
not
expounde
or
declare
,
where
,
or
howe
,
Christe
was
borne
,
but
how
his
heauenly
generatian
doth
belonge
to
Ioseph
.
●…th
.
13.
●…o
.
6.
M.
The
Euangelist
therefore
meaneth
to
declare
that
Christ
Iesus
was
not
the
sonne
of
Ioseph
(
as
commonly
the
Iewes
thought
)
but
that
he
was
conceiued
of
the
holy
ghoste
,
and
borne
of
his
mother
Mary
,
notwithstanding
she
a
virgin
.
But
because
this
was
altogether
newe
,
and
neuer
harde
of
before
:
it
semeth
good
vnto
him
not
to
geue
it
forthe
simply
,
but
to
adioyne
certaine
testimonies
,
by
the
which
he
myghte
proue
these
three
thynges
,
namely
that
Iesus
was
not
borne
of
the
seede
of
Ioseph
,
that
he
was
conceiued
of
the
holy
ghost
,
and
thirdely
,
that
he
was
not
only
conceiued
of
a
virgin
,
but
also
borne
of
a
virgin
.
When
she
was
betrothed
.
B.
Betrothed
,
not
yet
gouerned
or
scarse
touched
of
her
spouse
.
Luke
dothe
more
plainly
set
forth
the
same
,
saying
:
Luke
.
1.
The
aungell
Gabriell
was
sent
of
God
into
a
citie
of
Galilae
named
Nazareth
,
to
a
virgin
betrothed
to
a
man
.
Therefore
a
virgyn
was
the
mother
of
our
lorde
.
Before
they
came
to
dwell
together
.
C.
The
woorde
which
the
Euangeliste
doth
here
vse
,
doth
denote
the
honeste
lying
togetogether
in
the
way
of
generation
or
els
simplely
it
is
taken
for
to
dwel
together
,
that
the
man
&
wife
may
make
one
house
and
family
.
So
,
the
sence
is
this
,
that
the
virgin
was
not
geuen
into
the
handes
of
Ioseph
by
her
parentes
,
as
yet
,
but
lyued
stil
in
their
custody
and
keping
.
A.
But
certaine
expounde
this
according
to
the
other
signification
of
the
woorde
,
as
conconcerning
the
intermedling
of
the
husband
with
the
wife
,
folowyng
their
opinion
which
thought
Mary
to
be
the
wife
of
Ioseph
long
before
,
from
whom
he
abstained
for
the
vowe
of
virginitie
,
of
the
whiche
thing
,
no
doubt
they
dreame
.
She
was
founde
with
childe
.
E.
This
the
Euangelist
saith
,
not
that
the
hidden
and
secrete
workynge
of
God
was
openly
knowen
:
but
that
he
mingelth
with
the
knowledge
of
men
,
the
vertue
&
power
of
the
spirite
,
whiche
as
yet
laye
hidde
.
By
the
holy
ghoste
.
B.
Ioseph
was
fleshe
,
and
therefore
he
coulde
beget
nothing
but
fleshe
,
that
is
lies
and
vanitie
,
for
that
whiche
is
borne
of
the
fleshe
is
flesh
.
But
by
Christe
there
commeth
grace
&
truth
.
Therefore
he
could
not
be
begotten
of
a
man
.
It
was
necessary
also
that
by
the
secrete
power
of
God
,
(
that
is
by
the
holy
ghost
)
the
tyme
and
course
of
the
séede
of
man
,
should
be
supplied
and
haue
hys
full
continuance
in
the
virgin
,
being
the
elect
vessell
of
God
,
and
in
the
same
time
or
terme
,
a
body
to
be
formed
to
the
lord
,
in
a
Most
chast
virgin
,
wherby
he
being
pure
and
voyde
of
all
synne
,
mighte
be
a
holy
and
acceptable
sacrifice
to
his
father
,
and
also
might
purge
and
sanctifie
vs
.
The
aungell
being
sent
of
God
,
did
foreshewe
the
same
to
the
virgin
saiyng
:
The
holy
ghost
shall
come
vpon
thée
,
Luke
.
1.
and
the
power
of
the
highest
shall
ouershadowe
thée
.
19
Then
Ioseph
her
husband
(
because
he
was
a
righteous
man
,
and
woulde
not
put
her
to
shame
)
he
was
minded
priuely
to
departe
from
her
.
Then
Ioseph
her
husband
.
C.
These
twoo
partes
must
be
reade
aduersatiuely
,
that
Ioseph
was
righteous
,
and
yet
that
he
was
carefull
for
the
fame
of
his
wyfe
.
Therefore
the
righteousnes
whiche
is
here
praysed
,
was
for
the
contempte
of
the
euill
facte
,
because
he
suspected
his
wyfe
of
adultery
,
yea
and
iudged
her
to
be
an
adulteresse
.
The
honest
zeale
of
Ioseph
.
Suche
a
wickednes
with
his
clemencie
and
gentlenes
,
he
would
not
seme
to
fauoure
,
for
truly
he
is
a
bawde
to
his
owne
wyfe
,
whatsoeuer
he
be
that
winketh
at
her
dishonesty
:
neither
is
there
any
(
being
of
honestie
and
godly
disposition
)
but
they
abhorre
&
detest
suche
wickednes
.
Therefore
Ioseph
by
the
zeale
of
righteousnes
dyd
condemne
that
whiche
he
thought
to
be
a
falte
in
his
wyfe
,
notwithstanding
his
mynde
bending
to
humanitie
did
staye
him
that
he
shewed
not
the
rigor
or
extremitie
of
the
lawe
.
Deutro
22.
M.
The
lawe
commaunded
that
she
shoulde
be
punished
,
which
in
adultery
was
founde
with
childe
.
Yet
the
humanitie
that
was
in
Ioseph
would
not
suffer
him
to
shewe
such
extremitie
.
C.
This
was
a
more
meane
and
reasonable
waye
,
if
he
departing
priuely
went
to
another
place
.
Wherby
we
may
gather
that
he
was
not
of
so
tender
or
effeminate
mynde
,
that
vnder
shewe
of
mercy
and
compassion
,
he
should
maintaine
the
falte
in
hiding
of
it
.
He
did
only
remitte
somwhat
of
the
extremitie
of
the
lawe
,
least
he
should
make
his
wyfe
an
open
shame
.
And
we
ought
not
(
truly
)
to
think
,
but
that
this
was
done
by
the
deuine
counsel
of
God
,
who
no
doubt
staied
his
minde
by
the
secrete
motion
of
his
holy
spirite
.
By
this
we
knowe
how
impotent
and
weake
Ielosy
is
,
and
howe
violently
it
withdraweth
a
man
.
Wherfore
although
Ioseph
did
fully
determine
in
his
minde
to
departe
away
from
his
wife
,
yet
he
was
let
with
the
consideration
of
so
many
daungers
that
woulde
insue
vpon
the
same
.
And
the
selfsame
is
to
be
iudged
of
the
silence
of
Mary
,
who
no
doubte
also
,
was
let
with
shame
that
she
durst
not
bewraie
her selfe
to
be
with
childe
by
the
holy
ghoste
:
Notwithstanding
she
was
let
more
by
the
prouidence
of
God
then
by
her
owne
counsell
and
mynde
.
For
if
she
had
spoken
of
it
(
the
matter
being
so
straunge
,
and
hard
to
be
beleued
)
namely
that
she
was
with
child
by
the
holy
ghoste
,
then
would
Ioseph
haue
though
he
had
bene
mocked
.
Therfore
the
lorde
did
suffer
his
seruaunte
Ioseph
to
be
led
by
ignoraunce
into
a
peruerse
iudgement
,
that
he
by
his
own
voice
might
bringe
him
into
the
waye
.
But
we
must
vnderstande
that
this
was
done
rather
for
vs
then
priuately
for
Iosephs
sake
or
cause
.
For
God
in
no
wyse
would
suffer
any
to
haue
a
sinister
or
wrong
iudgement
and
suspicion
in
his
woorde
.
M.
Let
vs
learne
here
,
Iustice
,
modestie
,
mer●…
and
anger
,
must
be
had
punishing
v●…
by
the
example
of
Ioseph
,
so
to
be
angry
with
wickednes
,
that
we
swarne
not
altogether
from
humanitie
,
yea
and
let
out
humanitie
be
suche
that
iustice
thereby
be
not
hindered
.
C.
Also
this
is
the
reason
why
this
misery
was
not
made
knowen
then
immediatly
to
many
:
because
it
was
necessary
that
the
excellent
and
incomparable
treasure
should
be
hidde
,
that
it
might
onely
be
reueled
to
the
sonnes
of
God
.
Againe
it
should
seme
no
absurditie
if
we
saye
that
the
lorde
did
it
(
as
he
often
doth
)
to
proue
the
faithe
and
obedience
of
those
that
be
his
.
For
the
same
cause
also
it
came
to
passe
that
the
lorde
suffered
Mary
to
marie
,
that
the
celestiall
&
heauenly
conception
of
the
virgin
should
be
hid
vnder
the
name
of
mariage
,
vntil
the
full
time
that
reuelation
should
be
made
:
in
the
meane
time
it
was
hidde
from
the
vnbeleuers
,
The
cause
why
Mary
maried
.
as
their
ingratitude
&
malice
deserued
.
And
would
not
put
her
to
shame
.
M.
A
man
is
put
to
shame
when
that
he
is
openly
punished
according
to
his
desert
.
20
But
while
he
thus
thought
,
behoulde
the
aungel
of
the
lorde
appeared
vnto
him
in
slepe
saying
:
Ioseph
thou
sonne
of
Dauid
,
feare
not
to
take
vnto
thee
Mary
thy
wife
.
For
that
which
is
conceiued
in
her
commeth
of
the
holy
ghost
.
While
he
thus
thought
.
C.
Here
we
may
perceiue
that
the
lorde
is
always
ready
to
help
those
that
are
his
,
&
that
in
time
euen
at
the
very
instant
.
Bu.
In
Ioseph
is
verested
that
whiche
Paule
writeth
,
1.
Cor.
20.
saiyng
:
God
is
faithful
which
shal
not
suffer
you
to
be
tempted
aboue
your
strength
:
but
shal
in
the
mids
of
the
temptation
make
away
that
ye
may
be
able
to
beare
it
.
For
with
a
wonderfull
confort
here
,
doth
God
assiste
Ioseph
being
afflicted
.
Whereby
we
may
gather
that
although
he
feareth
or
semeth
as
though
he
regarded
not
our
cares
and
griefes
,
yet
notwithstanding
he
hath
respect
vnto
vs
:
but
he
thus
hideth
him self
,
&
refraineth
,
that
he
may
haue
a
ful
triall
of
our
pacience
,
&
in
the
time
which
shall
be
of
him
appointed
to
helpe
vs
.
And
all
though
his
help
be
long
ere
it
be
shewed
oftentimes
,
yet
is
it
profitable
for
vs
,
so
to
haue
it
differred
.
Appered
vnto
him
in
slepe
A.
That
th
aungel
appeared
vnto
him
in
slepe
,
it
sheweth
vnto
vs
that
this
is
one
of
the
two
ordinary
meanes
,
that
God
vsed
in
time
paste
to
shewe
his
minde
to
man
,
of
the
which
is
made
mencion
in
Numeri
,
Nume
.
12
where
the
lord
saith
.
I
wil
be
knowen
to
the
prophetes
which
are
among
you
by
a
vision
,
&
will
speake
to
them
in
a
slepe
.
My
seruaunt
Moyses
is
not
so
vnto
whom
I
will
speake
mouth
to
mouth
.
Bu.
Supernatural
slepes
or
dreames
do
come
of
God
from
aboue
by
good
aungels
,
Dreames
su●●rnaturall
●●d
naturall
.
by
the
which
God
reueleth
his
will
to
whome
it
pleaseth
him
.
C.
And
we
must
vnderstande
that
those
kinde
of
dreames
,
doo
much
differ
from
those
that
are
naturall
,
because
they
are
of
more
certeintie
,
and
sealed
&
confirmed
from
aboue
,
so
that
the
veritie
of
the
same
cannot
be
ambigious
or
doubtfull
.
●…he
cause
of
●●turall
●●ames
.
The
dreames
which
commonly
happen
vnto
men
,
are
wont
to
come
of
continual
cogitacions
&
thoughtes
of
the
minde
,
or
of
the
course
of
nature
,
or
of
the
distemperance
of
the
body
,
or
of
such
like
causes
.
Bu
to
the
deuine
dreames
cometh
the
testimony
of
the
spirite
which
witnesseth
for
a
suertie
that
it
is
God
whiche
speaketh
.
Gene
28.
Bu.
As
of
the
ladder
of
Iacob
which
we
rede
that
he
saw
in
a
vision
or
dreame
.
Moreouer
we
learne
out
of
this
place
,
how
greate
the
prouidence
of
God
is
towards
those
that
are
his
,
Gods
prouidence
shewed
in
dreames
.
with
the
which
by
his
fatherly
watching
&
care
,
he
doth
instruct
&
teache
those
that
are
a
slepe
,
&
nothing
careful
for
thinges
necessary
,
what
they
must
do
,
&
what
thei
must
auoide
:
&
he
wil
soner
teache
them
with
a
miracle
,
then
thei
shold
so
daungerously
erre
Ioseph
thou
sonne
of
Dauid
.
C.
This
exhortation
of
the
aungell
,
doth
declare
that
Ioseph
was
troubled
with
carefulnes
of
mind
least
he
should
be
polluted
or
defiled
with
any
infection
,
in
suffering
the
adultery
of
his
wife
.
Therfore
that
opinion
that
he
had
conceiued
of
the
fact
,
th
angel
taketh
away
,
that
he
might
abide
&
dwel
with
his
wife
with
a
quiet
conscience
.
This
Epithete
of
the
sonne
of
Dauid
,
he
vseth
according
to
the
present
cause
,
that
he
might
lifte
vp
his
mynde
to
that
hie
mistery
,
because
he
should
be
of
that
family
,
&
a
certain
remnaunt
with
a
few
,
of
whom
saluation
was
promised
to
the
world
.
Ioseph
therfore
hearing
the
name
of
Dauid
(
of
that
which
stock
he
maried
)
he
might
remember
that
excellent
couenant
of
the
restoring
of
his
kingdom
:
that
he
might
vnderstand
that
no
new
thing
was
spoken
vnto
him
.
Therfore
it
is
euen
as
if
the
aungell
bringing
in
the
foretellinges
of
the
prophetes
,
should
haue
prepared
the
minde
of
Ioseph
to
receiue
the
grace
presently
proffered
.
21
She
shal
bring
forth
a
sonne
and
thou
shalt
cal
his
name
Iesus
,
for
he
shal
saue
his
people
from
their
sinnes
.
This
thing
was
forshewed
by
th
angel
saying
:
thou
shalt
conceiue
&
bring
forth
a
sonne
.
She
shal
bring
forth
a
sonne
.
And
thou
shalt
cal
his
name
Iesus
.
C.
The
cause
why
he
should
be
so
called
is
presently
added
,
for
he
shal
saue
his
people
from
their
sinnes
.
This
name
Iesus
is
taken
from
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hiphil
,
which
properly
signifieth
to
saue
,
but
according
to
that
Hebrew
it
is
otherwise
pronounced
as
Iehosua
:
but
the
Euangelistes
,
for
so
much
as
they
write
in
Greke
,
haue
vsed
the
common
phrase
of
speache
wherby
their
folly
is
reproued
,
which
rather
do
wrest
this
name
Iesus
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
deriue
it
.
For
they
counte
it
a
gret
absurditie
that
any
shold
haue
this
name
,
saue
only
the
sone
of
God
.
And
tragically
and
cruelly
they
crie
out
,
that
Christ
would
neuer
suffer
his
name
so
to
be
prophaned
and
made
commen
,
as
though
truely
we
had
forgotten
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
that
the
name
of
Iesu
,
was
no
lesse
common
to
those
men
than
Iehosua
.
But
wher
as
the
Rabbines
,
The
malice
of
the
Rabbines
do
write
in
euery
place
,
Iesus
.
It
is
plaine
that
they
do
it
maliciously
,
least
they
should
call
Christ
by
any
title
of
honor
:
but
rather
they
imagined
him
to
be
some
base
borne
Iewe
.
Therefore
their
writing
deserueth
as
much
authoritie
as
the
barking
of
a
dog
.
Moreouer
they
obiecte
,
Philip.
2
that
this
name
Iesus
(
before
the
which
euery
knée
ought
to
bowe
)
deserueth
no
reuerence
nor
trembling
feare
,
except
only
&
alone
it
pertaineth
to
the
son
of
God.
There
is
no
vertue
included
in
the
bare
woorde
Iesus
.
But
certainly
Paule
ascribeth
not
vnto
him
any
magicall
name
,
in
the
sillables
wherof
,
any
maiesty
is
included
or
hid
,
no
rather
he
meaneth
thus
,
that
al
power
is
geuen
to
Christ
of
his
father
,
yea
al
empire
&
dominion
,
&
therfore
that
the
whole
world
ought
to
humble
it self
vnder
him
.
Therfore
al
such
fonde
&
fained
imaginations
laid
apart
,
let
vs
vnderstand
that
the
name
of
Iesus
was
geuen
to
Christ
,
that
in
it
the
faithful
might
learne
to
seke
for
that
,
which
in
times
past
was
shadowed
vnder
the
law
:
which
was
,
that
saluation
should
come
through
him
.
Esay
.
49
Bu
The
selfe
same
worde
vseth
the
prophet
Esay
speaking
of
Christ
saying
.
I
haue
made
thée
the
light
of
the
Gentils
,
Act
4.
b.
that
the
maiest
be
my
helth
or
saluation
,
to
th
end
of
the
world
.
For
he
shal
saue
his
people
from
their
sinnes
.
A.
Here
the
sonne
of
God
is
plainly
commended
to
be
the
author
of
saluation
,
euen
as
there
is
no
saluation
in
any
other
but
in
hym
.
C.
First
of
al
therfore
we
must
consider
,
that
al
they
in
them selues
are
lost
,
to
whom
Christe
is
sent
to
saue
:
for
he
is
called
by
name
,
the
sauiour
of
the
church
.
If
that
they
are
ouerwhelmed
with
death
&
destruction
(
whom
God
hath
taken
&
ioyned
to
him self
)
vntil
Christ
restore
life
vnto
them
again
:
what
shal
we
say
of
those
straungers
which
are
not
of
the
fellowship
,
vnto
whom
at
no
time
any
hope
of
light
or
life
hath
shined
?
Wherfore
we
must
nedes
confesse
that
mankinde
vniuersally
was
iudged
&
geuen
to
vtter
death
destruction
&
damnation
,
vntil
saluation
was
included
in
Christ
.
Saluation
by
Christ
only
.
But
here
also
we
must
note
&
consider
the
cause
of
this
death
&
destruction
,
for
the
celestial
iudge
,
wil
not
pronounce
vs
to
be
accursed
rashely
or
without
cause
.
The
aungel
therfore
doth
witnes
that
we
perished
,
&
were
oppressed
&
kept
down
in
miserable
damnation
,
because
by
our
sinnes
we
wer
alienated
&
drawen
from
life
.
Wherby
is
shewed
vnto
vs
the
wickednes
and
corruption
of
our
nature
.
For
if
there
wer
any
man
so
fully
be●…t
in
any
pointes
to
liue
vprightly
&
iustly
,
yet
he
shal
stande
in
nede
of
Christ
the
deliuerer
.
But
truly
there
are
none
,
but
they
haue
nede
of
his
grace
.
Therfore
it
followeth
that
we
are
the
seruauntes
of
sinne
,
&
altogether
destitute
of
true
righeousnes
,
Roma
.
3
euen
as
the
apostle
Paule
writeth
.
C.
Here
also
we
may
gather
what
way
&
meanes
Christe
hath
to
saue
vs
,
Two
partes
of
deliuerance
.
because
he
deliuereth
vs
from
our
sinnes
.
There
are
two
parts
of
this
deliueraunce
.
The
first
is
by
the
pacifiyng
of
the
wrath
of
God
,
whiche
bringeth
vnto
vs
frée
pardon
&
remission
,
by
the
which
we
are
exempted
from
death
&
reconciled
to
God
.
The
second
is
,
by
the
sanctification
of
his
spirite
,
through
the
which
he
doth
deliuer
vs
from
the
tyranny
of
Sathan
,
that
we
may
liue
to
righteousnes
.
Wherefore
Christe
is
not
truly
acknowledged
to
be
our
sauiour
,
Christ
is
not
our
sauiour
without
we
beleue
.
vntill
we
assure
our selues
to
haue
frée
remission
of
our
sinnes
,
and
to
be
certified
that
we
are
righteous
&
acceptable
in
the
sight
of
God
,
because
we
are
absolued
from
the
desert
&
gilte
of
death
.
And
finally
,
we
hauing
no
confidence
in
our
own
workes
&
merites
,
must
craue
of
him
the
spirite
of
perfect
righteousnes
.
M.
Therfore
diligently
we
must
indeuour
,
that
this
effectuall
power
of
Christ
to
saluation
,
may
ratifie
and
confirme
in
vs
his
truth
and
veritie
.
We
must
also
note
here
,
The
comming
of
Christ
hat●…
abolished
the
awe
.
how
the
aungel
with
this
only
sentence
doth
cast
downe
all
the
seruice
of
the
lawe
,
and
the
whole
opinion
of
the
Scribes
and
Phariseis
,
when
that
he
pronounceth
that
at
length
he
shall
come
whiche
shall
deliuer
his
people
from
their
sinnes
.
His
people
.
C.
No
doubt
the
aungell
called
the
Iewes
the
people
of
Christ
,
to
whom
he
was
ordayned
ioyned
a
ruler
&
a
king
,
but
because
shortly
after
,
the
Gentiles
were
to
be
vnited
to
the
stocke
of
Abraham
,
this
promyse
of
saluation
is
extended
to
all
one
with
an
other
,
whiche
growe
into
one
body
of
the
churche
,
by
faith
:
A.
as
more
plainly
appeareth
by
the
woordes
of
the
prophete
saying
:
Osee
.
3.
Roman
.
9
I
will
call
her
my
people
whiche
was
not
my
people
,
&
her
beloued
which
was
not
beloued
,
&
her
to
haue
obtained
mercy
whiche
had
not
obtained
mercy
.
22
All
this
was
done
that
it
might
be
fulfilled
which
was
spoken
of
the
lorde
by
the
prophet
saying
.
P.
That
is
to
to
saye
:
that
our
sauiour
should
be
borne
man
of
the
holy
virgin
by
the
power
of
the
holy
ghost
:
and
should
be
called
according
to
his
office
,
Iesus
.
C.
For
Mathew
comprehendeth
whatsoeuer
is
deuine
&
heauenly
in
the
conception
of
Christe
,
as
easely
may
be
gathered
by
the
vniuersall
note
whiche
he
geueth
.
23
Beholde
a
maide
shal
be
with
child
and
shal
bring
forth
a
sonne
,
and
they
shal
call
his
name
Emanuel
,
which
if
a
man
interprete
,
is
as
muche
to
saye
,
as
God
with
vs
.
Esay
.
7
Behold
a
mayde
shal
be
.
This
place
is
plain
&
commonly
knowen
.
But
the
Iewes
according
to
their
wonted
malice
,
do
depraue
and
corrupt
the
same
,
yet
here
they
do
bewray
and
shewe
forth
,
not
only
their
blinde
&
folishe
,
but
also
their
wicked
malice
against
Christe
and
his
truthe
.
With
no
lesse
impudencie
their
Rabbines
haue
gone
about
to
expounde
this
place
of
the
prophete
,
of
Ezechias
,
whiche
was
then
fiftene
yeares
of
age
.
But
what
vnreasonable
falshode
is
this
,
to
laye
vp
the
young
man
againe
in
his
mothers
wombe
,
that
he
might
be
sixtene
yeares
of
age
,
and
all
to
obscure
the
light
and
to
deny
a
manifest
truthe
.
But
they
are
the
worthy
enemies
of
Christ
,
whom
(
being
stricken
with
the
spirite
of
madnes
)
God
will
make
foolishe
.
Other
somme
fayne
and
imagin
to
them selues
an
vnknowen
sonne
of
Achaz
,
whom
the
prophete
did
foretelle
should
be
borne
.
But
here
it
may
be
demaunded
by
what
right
he
should
be
called
Emanuel
,
and
how
the
lande
was
subiecte
to
his
authoritie
when
he
died
as
a
priuate
man
without
honour
.
For
the
same
prophete
,
by
and
by
saith
that
the
same
childe
,
whatsoeuer
he
be
,
shal
be
lorde
and
ruler
of
the
earth
.
And
no
lesse
fondly
do
they
babble
whiche
applie
this
prophesy
to
the
prophetes
sonne
.
And
truely
in
this
pointe
our
Christian
wryters
haue
to
grosly
erred
,
in
applying
the
prophesie
(
in
the
eight
chapter
following
)
to
Christe
.
Esay
.
8.
There
the
prophete
saith
,
that
he
was
commaunded
to
go
to
the
prophetisse
his
wyfe
by
a
vision
,
and
by
the
commaundement
of
God
,
to
cal
the
childe
that
was
borne
vnto
him
a
spedy
robber
,
and
a
hasty
spoyler
.
For
there
is
only
noted
the
troublesomnes
of
warre
,
with
the
great
destruction
and
desolation
that
was
at
hande
.
Whereby
it
may
easely
be
gathered
that
there
were
diuers
causes
.
Let
vs
seke
therefore
for
the
proper
sence
&
meaning
of
this
place
.
When
king
Achaz
was
afraide
,
Hierusalem
being
besieged
,
yea
he
being
almoste
discouraged
with
feare
,
the
prophete
is
sent
vnto
him
,
whiche
promiseth
that
God
shall
be
the
keper
and
defender
of
the
citie
.
But
when
this
simple
and
vndoubted
promise
did
nothing
eleuate
his
troubled
mynde
,
the
prophete
was
bydden
to
proffer
somme
signe
or
token
,
whether
in
heauen
aboue
,
or
in
earth
beneath
.
When
this
wicked
hipocrite
cloking
his
infidelitie
,
denied
to
haue
any
signe
or
token
,
the
prophete
did
more
sharpely
reproue
him
,
and
at
length
said
.
Notwithstanding
,
the
lord
shal
geue
you
a
signe
.
For
behold
a
maide
shal
conceiue
and
bring
forth
a
sonne
.
We
expounde
this
to
be
spoken
of
Christe
in
this
manner
:
All
you
which
are
of
the
posteritie
of
Dauid
,
do
indeuour
so
much
as
in
you
lieth
to
abbolishe
the
grace
promised
vnto
you
:
notwithstanding
your
distrust
shall
neuer
bryng
to
passe
,
but
that
the
truthe
of
God
shall
alwayes
be
higher
,
and
haue
the
vpper
hande
.
God
doth
promise
that
the
citie
shal
be
safe
and
defended
from
the
enemies
:
if
his
woorde
be
not
sufficient
he
is
ready
to
geue
you
according
to
your
own
arbitrement
a
token
to
confirme
the
same
.
You
exclude
the
grace
proffered
&
driue
the
same
from
you
,
yet
shall
God
abyde
firme
&
iust
in
his
counaunt
&
promyse
:
for
the
promised
redemer
shall
come
,
in
whome
God
wyll
shewe
him self
perfectly
vnto
his
people
.
The
Iewes
do
obiecte
that
Esay
shoulde
haue
done
both
folishly
and
absurdly
,
if
that
,
he
had
geuen
a
signe
to
the
people
in
those
daies
,
whiche
signe
was
exhibited
&
manifestly
shewed
vnto
them
eight
hundred
yeres
after
or
thereabout
.
And
here
very
arrogantly
they
triunphe
:
because
that
this
obiection
,
either
by
the
want
of
skill
and
learning
,
or
els
by
the
carelesnes
and
negligence
of
the
Christians
,
was
passed
ouer
with
silence
.
But
truly
the
solution
and
aunswere
to
this
obiection
appertaining
,
doth
not
seme
hard
,
if
that
we
consider
&
way
,
that
the
promise
of
adoption
was
geuen
to
the
Iewes
,
whereupon
all
the
reste
of
the
benefites
of
God
did
depende
,
and
wholy
consiste
.
It
was
therfore
a
generall
promise
,
by
the
which
God
did
take
&
chose
the
sonnes
of
Abraham
to
be
a
peculiar
people
vnto
him selfe
,
in
the
whiche
all
other
speciall
promises
were
founded
and
stablished
.
Againe
,
the
Messias
was
the
foundation
of
this
couenaunt
and
promise
.
Now
let
vs
note
that
the
cause
of
the
deliuering
of
the
citie
was
,
Hierusalem
the
sanctuary
of
God.
for
that
it
was
the
sanctuary
of
God
,
and
that
from
thence
the
redemer
should
come
.
This
respect
being
taken
away
,
Hierusalem
had
bene
destroyed
&
laide
waste
,
an
hundred
times
.
Now
,
let
the
godly
readers
way
,
and
diligently
consider
,
that
when
as
the
kinglike
house
had
reiected
the
signe
proffered
of
God
vnto
them
,
whether
the
prophete
conueniently
passed
to
the
Messias
or
no.
As
if
he
should
haue
sayd
:
Although
this
people
are
vnworthy
of
the
sauing
health
,
whiche
I
promise
from
the
lorde
:
Notwithstanding
God
being
mindeful
of
his
couenaunt
,
shall
deliuer
this
citie
from
her
enemies
.
Therefore
that
he
might
shewe
forth
no
particuler
signe
for
the
testifiyng
of
his
grace
,
this
might
be
sufficient
&
enough
,
that
the
Messias
should
come
of
the
stock
of
Dauid
.
Further
we
must
note
here
,
that
the
prophete
doth
cal
the
vnfaithful
to
the
general
promise
,
because
they
would
admitte
no
particuler
signe
.
It
is
therfore
nowe
manifest
that
the
prophet
(
when
no
miracle
might
be
receiued
)
very
aptly
and
in
good
time
passed
to
shewe
of
Christe
:
that
the
vnbeleuing
might
conceiue
in
their
mindes
that
there
was
no
other
cause
of
their
deliuerance
then
the
couenaunt
made
with
their
fathers
.
Now
also
resteth
to
confute
their
cauil
in
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Almah
.
They
do
shamefully
contende
against
Mathew
,
who
proueth
that
Christe
was
borne
of
a
virgin
,
where
as
the
Hebrewe
worde
simplely
signifieth
a
yong
wenche
or
damsel
.
Also
they
scorne
and
mocke
vs
whiche
(
being
deceiued
,
the
woorde
being
wrested
amis
)
do
beleue
that
he
was
borne
of
the
holy
ghoste
,
whome
the
prophete
sayth
to
be
only
the
sonne
of
a
mayde
.
And
first
they
take
to
much
occasion
in
this
to
raile
,
when
they
vrge
the
name
to
be
vnderstode
of
a
yo●…ge
damsel
knowen
vnto
a
man
,
which
name
of
damsell
,
the
scripture
in
diuers
places
,
geueth
to
virgins
.
B.
For
by
this
name
Rebecca
was
called
when
she
was
craued
to
be
geuen
to
wife
vnto
Isaac
.
Also
Mary
the
sister
of
Moyses
when
she
was
bed
of
Pharaos
daughter
to
fetche
the
Nurice
,
Gene.
24.
c
Exod.
2.
b
she
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Almah
,
which
in
lattin
is
either
Adolescentula
or
puella
,
a
damsel
or
wenche
.
Moreouer
the
Etymology
or
force
of
the
woorde
is
here
to
be
noted
,
whiche
signifieth
a
hiding
,
by
the
whiche
may
also
be
noted
the
shamefastnes
of
virginitie
.
They
bring
on
place
out
of
the
.xxxi.
Prouerb
.
31.
Chapter
of
the
Prouerbes
,
which
notwithstanding
doth
nothing
at
al
helpe
them
.
There
,
Salomon
speaketh
of
a
damsell
which
a
yong
man
founde
.
But
it
followeth
not
at
all
that
she
is
corrupted
or
defiled
,
whiche
is
beloued
of
a
yonge
man
.
But
nowe
let
vs
graunte
that
whiche
they
require
of
the
name
,
yet
notwithstanding
the
matter
it self
doth
ouercome
,
&
constraine
them
to
confesse
,
that
the
prophete
doth
speake
of
a
miraculouse
and
an
vnwonted
birth
.
He
crieth
that
he
bringeth
a
signe
from
the
lorde
,
not
common
,
but
suche
a
one
as
excelleth
all
other
signes
and
tokens
.
If
he
only
should
haue
said
that
a
woman
shal
bring
forth
a
sonne
,
how
ridiculous
wold
that
great
preface
haue
bene
.
We
see
that
by
peruersenes
&
vntowardnes
,
the
Iewes
do
not
only
make
them selues
but
also
the
deuine
misteries
of
God
,
to
be
a
scorne
or
ieste
.
And
they
shall
call
.
M.
So
the
olde
latinistes
do
reade
it
,
and
so
doth
Chrysostome
very
well
witnes
that
it
must
be
read
in
his
fift
homely
But
Matthewe
sayde
,
they
shall
call
,
putting
it
to
the
nomber
of
the
multitude
.
For
he
respected
the
persone
of
the
people
whiche
sayde
,
God
with
vs
:
That
is
to
saye
,
they
greatly
reioyced
to
them selues
of
suche
a
byrth
.
Somewhat
the
Euangelist
hath
altered
the
woordes
of
the
prophesie
:
for
there
it
is
read
vocabis
,
thou
shalt
call
,
in
the
foeminine
gender
,
or
els
vocabit
,
she
shall
call
,
that
it
may
be
referred
to
the
virgin
whiche
brought
forth
.
His
name
Emanuel
.
This
is
an
Hebrew
worde
compounded
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
v●●nd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
.
C.
For
the
scripture
doth
often
tymes
so
speake
,
that
God
is
with
vs
,
when
as
he
asisteth
vs
and
helpeth
vs
with
his
grace
,
and
stretcheth
out
his
arme
ouer
vs
to
be
our
defence
.
But
here
is
expressed
the
meane
by
the
whiche
God
doth
communicate
with
men
.
For
without
Christe
we
are
alienate
from
God
:
but
by
Christe
we
are
not
only
receiued
into
his
grace
and
fauour
,
but
also
we
are
made
one
with
him
.
Our
iniquities
haue
so
withdrawen
vs
from
God
and
made
suche
a
diuision
betwene
him
and
vs
:
Esay
.
59.
And
also
our
sinnes
haue
caused
him
so
farre
to
hyde
his
face
from
vs
,
because
he
would
not
heare
vs
,
that
none
but
he
whiche
was
adioyned
vnto
hym
,
euen
Iesus
Christe
,
might
appease
his
wrath
.
This
thing
was
lamentable
and
past
all
hope
of
recouery
,
if
the
great
and
excellent
maiestie
and
power
of
God
had
not
come
downe
to
vs
,
when
it
was
not
in
vs
to
ascende
vnto
hym
.
The
nere
affi●…tie
betwene
God
and
vs
,
●…y
his
sonne
Christe
.
Wherefore
the
sonne
of
God
is
made
God
with
vs
,
and
that
vpon
this
condition
,
that
euen
as
he
adioyned
his
deuinitie
vnto
vs
,
euen
so
,
that
he
might
couple
our
humanitie
to
his
deuinitie
:
otherwyse
we
should
haue
had
neither
sufficient
néerenes
,
neither
sufficient
affinitie
or
kinred
,
to
haue
made
vs
hope
and
beleue
that
God
is
with
vs
:
so
much
in
al
poinctes
did
our
humilitie
disagrée
from
the
maiestie
of
God
.
But
wheras
Paule
doth
teach
that
the
Iewes
were
nere
vnto
God
vnder
the
lawe
,
●…phe
.
2.
and
that
there
was
mortall
dissention
betwene
them
&
the
Gentyles
,
he
meaneth
nothing
els
but
that
God
did
geue
them
to
the
people
,
(
which
he
chose
to
him selfe
)
signes
of
his
presence
in
types
and
shadowes
.
For
the
promise
whiche
he
made
vnto
them
was
great
.
As
this
:
Deut.
7.
Thou
shalt
be
blessed
aboue
all
other
nacions
.
Also
he
sheweth
his
worde
vnto
Iacob
,
Psal.
147.
his
statutes
and
ordinaunces
vnto
Israell
,
he
hathe
not
delte
so
with
any
nation
,
neither
haue
the
Heathen
knowledge
of
his
lawes
.
But
when
as
the
familiar
copulation
of
the
people
with
God
,
did
depende
of
the
mediator
:
that
whiche
was
not
in
dede
fully
accomplished
,
was
shadowed
in
signes
&
tokens
.
His
seate
or
mantion
place
,
is
placed
betwene
the
Cherubins
:
because
it
was
the
Arke
,
the
figure
of
his
glory
,
and
the
visible
pledge
:
but
the
presence
of
God
was
shewed
no
more
to
the
people
in
shadowes
,
but
perfecte
and
sounde
in
Christ
.
By
the
which
reason
Paule
saith
that
in
him
dwelleth
all
the
fulnes
of
the
godhed
bodely
.
Collos.
2.
Christ
a
lawfull
mediator
.
And
truly
otherwyse
he
should
not
be
the
lawfull
mediator
,
excepte
the
inseparable
connexion
and
knitting
together
of
both
the
natures
in
Christ
should
adioyne
men
vnto
God.
Christ
therfore
being
the
woorde
of
his
father
,
became
fleshe
,
Iohn
.
1.
and
dwelt
among
vs
men
:
Hebr.
2.
and
that
because
children
are
partakers
of
his
flesh
and
bloude
,
and
because
he
him selfe
also
toke
parte
with
them
.
Trewly
a
wonderful
consolation
,
that
God
is
ioyned
to
vs
in
Christe
,
by
whom
he
hath
reconsiled
vs
to
him selfe
,
all
thinges
both
in
heauen
and
in
earth
,
being
appeased
by
his
precious
bloud
,
Collos.
1.
as
witnesseth
S.
Paule
.
Which
apostell
also
(
when
he
had
propounded
him
a
mediator
vnto
vs
)
called
him
a
man
by
name
,
as
plainly
appeareth
by
his
woordes
.
1.
Tim.
2.
There
is
one
God
&
one
mediator
betwene
God
and
man
,
euen
the
man
Christe
Iesus
.
Lest
peraduenture
some
man
should
say
:
but
where
is
that
mediator
to
be
sought
,
or
whiche
waye
should
we
come
vnto
him
?
Therefore
his
woordes
are
in
effect
thus
.
He
is
nere
vnto
you
,
he
in
manner
toucheth
you
,
because
he
is
your
flesh
:
Going
about
to
shew
the
same
whiche
in
an
other
place
more
plainly
he
declareth
saying
,
Hebr.
4.
we
haue
not
an
high
priest
which
cannot
haue
compassion
on
our
infirmities
:
But
was
in
all
pointes
tempted
like
as
we
are
,
2.
Pet.
1.
but
yet
without
sinne
.
A.
He
therfore
is
the
only
meane
,
by
whom
we
come
vnto
God
.
Yea
by
the
which
mediator
as
(
S.
Peter
saith
)
we
are
made
partakers
of
the
deuine
nature
.
C.
Neither
is
there
any
cause
why
the
Iewes
should
make
exclamation
&
say
,
that
often
times
the
name
of
God
is
transferred
to
those
monumentes
in
the
whiche
he
witnessed
him self
to
be
present
to
the
faithful
.
For
it
cannot
be
denied
,
but
that
this
name
Emanuel
,
hath
a
certain
hidden
Antithesis
and
force
in
it selfe
,
whiche
maketh
equall
the
manifeste
presence
of
God
in
Christe
,
with
the
whole
kinde
and
manner
of
presence
,
as
it
was
manifested
to
the
auncient
people
before
his
comming
.
And
truely
he
hathe
done
the
office
of
a
mediatour
euen
from
the
beginning
of
the
worlde
:
but
because
this
did
depende
wholly
of
the
laste
reuelation
,
he
nowe
comming
openly
forth
as
a
priest
in
the
sight
of
all
men
,
which
should
put
away
the
sinnes
of
man
,
by
the
oblation
of
his
owne
body
,
and
should
reconcile
them
to
his
father
by
the
price
of
his
owne
bloud
,
finally
when
he
hauing
finished
all
the
partes
of
mans
saluation
,
he
hauing
(
I
saye
)
as
it
were
put
on
a
new
person
,
worthely
is
nowe
called
Emanuel
.
So
that
the
deuine
maiestie
of
Christe
in
this
name
is
to
be
counted
of
vs
in
the
first
place
,
and
to
be
highly
estemed
of
vs
,
that
it
may
haue
the
reuerence
of
vs
whiche
is
only
dewe
to
the
eternall
God
:
but
in
the
meane
tyme
the
frute
is
not
to
be
neglected
,
whiche
God
afterwarde
would
haue
gathered
and
receiued
of
vs
.
For
so
often
as
we
beholde
and
sée
God
and
man
in
one
persone
of
Christe
,
for
certaine
,
we
may
beleue
that
we
shall
haue
&
possesse
the
liuing
God
,
if
by
faith
we
be
ioyned
and
linked
to
Christe
.
24
And
Ioseph
so
sone
as
he
awoke
out
of
slepe
did
as
the
aungell
of
the
lord
commaunded
him
:
and
he
toke
his
wyfe
vnto
him
.
C.
The
promptnes
and
redines
whiche
is
here
described
and
set
forth
,
maketh
no
les
to
the
witnesing
of
the
fyrme
faythe
of
Ioseph
then
it
doth
to
the
prayse
of
his
obedience
.
For
excepte
all
doubte
and
care
,
had
bene
taken
away
,
The
obedience
and
faith
of
Ioseph
.
and
his
mind
very
well
pacified
,
he
had
neuer
so
willingly
taken
his
wyfe
agayne
,
with
whose
company
a
litle
before
,
he
thought
him selfe
to
be
polluted
.
Therefore
some
note
of
godlines
was
printed
in
his
slepe
,
whiche
would
not
suffer
his
mynde
any
more
to
be
troubled
,
or
to
be
caried
hither
and
thether
.
After
this
,
the
effecte
and
force
of
faythe
followed
,
that
so
soone
as
he
knewe
the
will
of
God
he
prepared
hym selfe
without
delaye
to
obey
the
same
.
B.
Euen
so
when
the
lorde
shal
beginne
to
speake
to
oure
hartes
those
thinges
whiche
séeme
vnpossible
to
the
mynde
of
man
,
it
is
our
partes
not
only
to
beleue
all
those
thinges
that
are
absurde
and
doubtfull
,
but
also
to
followe
,
Without
the
lorde
by
his
holy
spirite
in
struct
the
hart
all
externall
preaching
is
in
vayne
.
and
imbrace
them
all
.
Therefore
howe
obscure
and
doubtful
so
euer
the
woordes
of
the
crosse
of
Christe
do
seme
to
oure
mynde
to
be
,
yea
howe
vntrewely
soeuer
the
same
be
preached
:
if
the
Lorde
do
teache
within
,
nothing
at
all
shall
be
harde
vnto
vs
to
be
beleued
,
or
done
:
but
if
he
teache
not
,
the
hearers
may
seme
to
haue
faythe
and
workes
,
but
they
can
not
haue
it
in
dede
nor
do
those
workes
,
no
although
they
hearde
Paule
or
Christe
hym selfe
perswading
them
.
Therfore
in
that
Ioseph
did
not
doubt
in
him selfe
,
but
that
the
aungell
of
God
appeared
vnto
him
,
&
that
those
thinges
whiche
he
harde
were
true
,
(
although
they
were
marueilous
and
straunge
)
and
diligently
without
delaye
did
that
whiche
the
aungell
of
the
Lorde
had
inioyned
him
to
doo
,
she
being
taken
to
wyfe
,
(
whome
he
fearing
a
litle
before
to
kepe
)
determined
to
put
away
priuely
:
it
was
the
worke
of
the
holy
ghost
guiding
his
minde
according
to
the
woordes
of
the
aungell
.
25
And
he
knewe
her
not
vntill
shee
had
brought
forthe
her
first
begotten
sonne
,
and
called
his
name
Iesus
.
And
he
knewe
her
not
vntill
.
C.
About
this
place
Heluidius
maketh
a
great
a
do
in
the
churche
,
affirming
that
she
continued
a
virgin
no
longer
then
till
the
byrth
of
Christe
,
but
that
afterwardes
she
bare
more
children
to
her
husbande
.
And
he
proueth
it
thus
.
●●ed
by
the
●…slatour
〈◊〉
of
Hieron
.
The
fyrst
obiection
of
Heluidius
.
HE
knewe
her
not
vntill
she
brought
forth
her
fyrst
begotten
sonne
.
Ergo
,
after
she
had
brought
him
forthe
,
he
knewe
her
.
Aunswere
.
This
worde
(
did
knowe
)
in
the
sacred
Scripture
is
vnderstoode
twoo
maner
of
wayes
,
sometime
it
is
taken
for
the
carnall
copulation
betwene
man
and
wyfe
,
and
sometyme
pro
scientia
.
that
is
,
for
knowledge
,
or
acqueintaunce
.
Heluidius
,
and
those
of
his
secte
,
do
vnderstande
this
word
(
know
)
for
the
copulation
betwene
man
and
wyfe
.
where
as
it
is
certaine●…
that
it
oughte
to
be
referred
to
acquaintance
,
and
perfecte
vnderstanding
of
any
thing
.
For
although
Ioseph
was
handefasted
,
or
bethrothed
vnto
Mary
:
yet
he
was
not
acqueinted
at
the
fyrste
,
that
shée
was
conceyued
with
the
holye
ghost
,
●…ath
.
1.
and
vntyl
the
almighty
had
by
visions
or
dreames
reuealed
his
will
vnto
hym
.
As
we
hard
before
in
this
fyrst
cha.
where
the
Aungell
sayde
.
Ioseph
,
thou
sonne
of
Dauid
,
feare
not
to
take
vnto
the
Mary
thy
wife
,
for
that
which
is
conceyued
in
her
,
commeth
of
the
holy
ghoste
.
And
in
the
second
likewise
.
Arise
,
&
take
the
chylde
and
his
mother
,
and
fliée
into
Aegypt
,
and
abide
there
vntil
I
bring
the
worde
.
Soo
that
the
knowledge
that
Ioseph
had
,
was
the
sure
&
vndoubted
faith
of
those
thinges
that
were
reuealed
vnto
him
from
aboue
.
And
that
this
word
(
know
)
is
taken
pro
scientia
,
in
the
scripture
often
times
,
it
apereth
by
this
place
.
The
chylde
Iesus
abode
in
Hierusalem
,
and
his
parentes
knewe
not
of
it
.
This
worde
(
vntyll
)
also
doth
somtimes
signifie
the
certaine
and
appointed
time
,
and
somtyme
it
signifieth
the
tyme
infinite
without
ende
,
or
ceassynge
,
As
in
these
places
that
followe
.
I
am
,
I
am
,
&
vntyll
you
waxe
olde
,
I
am
.
Now
in
this
place
because
he
sayth
vntyll
they
be
old
,
he
wyll
be
theyr
God
,
wyll
he
therefore
when
they
be
olde
,
ceasse
or
leaue
of
to
be
their
God
?
And
our
sauiour
Christe
to
his
Apostels
.
Beholde
,
I
am
with
you
,
euen
vntyll
the
ende
of
the
worlde
.
Wyll
the
lorde
therefore
,
after
the
consummation
of
the
worlde
forsake
his
disciples
?
Agayne
the
psalmist
sayth
.
He
shall
rayne
vntyll
he
haue
put
all
his
ennemies
vnder
his
feete
.
Shall
he
therfore
,
when
his
ennemies
are
subdued
raine
no
longer
?
Agayne
,
As
the
eies
of
the
mayde
do
wayte
vppon
the
handes
of
her
mistres
,
euen
so
do
our
eies
wayte
vpon
thee
,
vntill
thou
haue
mercy
vpon
vs
.
When
the
lord
therfore
hath
compassion
and
mercie
vpon
vs
,
shall
we
wayte
no
longer
?
In
the
lyke
sence
,
this
worde
(
vntyll
)
is
to
be
taken
in
this
place
.
For
the
Euangelist
saith
,
he
knewe
her
not
vntill
shée
brought
forthe
her
sonne
,
that
we
maye
muche
more
perceiue
and
gather
,
that
he
knewe
her
not
after
.
The
seconde
obiection
of
Heluidius
.
OVr
sauiour
Christ
was
called
her
first
begotten
sonne
,
and
none
can
be
called
fyrst
begotten
,
but
he
that
hath
bretherne
,
euen
as
he
is
called
the
onely
begotten
sonne
,
which
is
the
only
sonne
of
his
father
.
Aunswere
.
But
that
is
not
trew
,
for
euery
onely
begotten
sonne
,
is
the
first
begotten
,
although
he
haue
no
bretherne
,
and
therefore
in
the
booke
of
Numbers
,
the
almighty
God
dothe
define
,
who
,
or
what
is
the
fyrste
begotten
,
sayinge
.
Nume.
18.
All
that
breaketh
the
matrixe
in
all
fleshe
,
whether
it
be
of
men
,
or
of
beastes
.
shal
be
thine
.
Neuerthelesse
the
first
borne
of
man
thou
shalt
redeme
.
Here
the
worde
of
the
lord
doth
define
what
firste
borne
is
,
that
is
,
euery
one
that
openeth
the
matrixe
first
:
namely
whether
it
be
onely
begotten
or
fyrst
begotten
.
The
lorde
saith
not
,
tary
vntill
the
seconde
be
borne
:
but
he
saith
,
those
that
are
to
be
redemed
,
shalte
thou
redeme
,
from
the
age
of
a
moneth
,
for
the
value
of
a
monthe
,
namely
for
fiue
sicles
.
For
if
it
should
haue
bene
so
,
that
he
that
firste
openeth
the
matrixe
,
should
not
be
called
firste
borne
,
vntyll
hee
haue
bretherne
,
then
might
some
man
haue
said
,
I
owe
nothinge
vnto
the
priest
,
tyll
that
he
be
broughte
forthe
,
by
whom
,
he
that
is
alredy
borne
,
be
made
first
begotten
.
Also
in
Exodus
it
is
sayde
.
And
at
mydnight
the
Lorde
smote
all
the
fyrst
borne
in
the
land
of
Aegypt
,
Exod.
12.
both
of
man
and
beast
.
Now
if
it
be
trewe
,
that
none
are
first
begotten
but
they
that
haue
brethern
,
then
the
onely
begotten
,
although
they
were
fyrst
borne
,
peryshed
not
.
The
thirde
obiection
of
Heluidius
.
Math.
13
ANd
he
taught
them
in
their
synagogges
,
in
so
much
that
they
were
astonied
,
and
said
:
whence
commeth
this
wisedom
,
and
powers
vnto
hym
?
is
not
this
the
carpenters
sonne
▪
is
not
his
mother
called
Mary
?
&
his
bretherne
,
Iames
,
and
Ioses
,
and
Symon
,
and
Iudas
?
and
are
not
all
his
systers
with
vs
?
Actes
.
1.
Also
in
the
Acts
of
the
Apostels
it
is
said
thus
.
These
all
continued
in
prayer
and
supplication
with
the
women
,
and
Mary
the
mother
of
Iesu
,
and
with
his
bretherne
.
And
Paule
in
the
Actes
saith
,
And
I
went
vp
accordinge
to
the
reuelation
,
and
sawe
none
but
Peter
,
and
Iames
the
brother
of
our
Lord.
These
places
he
bringeth
to
proue
that
shée
was
not
a
virgin
,
because
that
these
are
called
the
bretherne
of
Christ
.
Aunswere
.
But
in
the
scriptures
a
man
is
saide
to
be
our
brother
,
fower
maner
of
wayes
,
that
is
to
say
,
by
nature
,
by
countrey
,
by
kinred
,
and
by
affection
.
By
nature
,
bretherne
are
as
Esau
and
Iacob
,
the
twelue
Patriarches
,
Andrew
,
and
Peter
,
Iames
and
Iohn
.
By
countrey
,
bretherne
are
saide
to
be
as
the
Iewes
,
which
among
them selues
were
called
bretherne
,
as
in
Deuterono
.
If
thou
bye
thy
brother
which
is
an
Hebrewe
,
he
shall
serue
the
syxe
yeres
.
And
S.
Paule
.
I
haue
wysshed
my selfe
to
be
accursed
from
Christ
,
for
my
bretherne
and
kynsemen
accordynge
to
the
fleshe
,
whiche
are
the
Israelites
.
By
kinred
,
they
are
said
to
be
brethern
,
whiche
come
of
one
house
,
that
is
,
when
of
one
stock
a
great
multitude
do
spring
.
As
in
Genesis
,
Abraham
sayde
to
Lott
.
Let
there
be
no
contention
betwene
thée
and
mée
,
and
betwene
thy
shepeherdes
&
my
shepeherdes
,
because
wee
are
al
bretherne
.
And
againe
Laban
said
to
Iacob
,
because
thou
art
my
brother
,
thou
shalte
not
serue
me
freely
,
for
nothinge
.
Those
that
are
bretherne
by
affection
,
are
deuided
into
twoo
sortes
,
into
spirytuall
,
and
common
.
They
are
spirituall
bretherne
,
whiche
are
Christians
.
As
in
the
Psal.
Beholde
how
ioyfull
a
thynge
it
is
,
brethern
to
dwel
together
in
vnitie
.
Commonly
,
we
are
al
called
bretherne
,
because
we
come
al
of
one
Father
.
By
this
diuision
it
is
apparant
that
they
were
saide
to
be
the
bretherne
of
Christ
,
by
kynrede
,
not
by
nature
,
not
by
countrey
,
nor
affection
.
Therefore
as
Ioseph
was
called
the
father
of
Christ
,
euen
soo
were
they
sayde
to
be
his
bretherne
,
and
that
both
in
one
respecte
.
for
Ioseph
was
thought
to
be
the
father
of
Iesus
:
and
so
were
Iames
and
Ioses
,
&
others
thoughte
to
be
his
brethern
.
But
none
wil
contend
about
this
,
but
such
as
ar
to
curiouse
.
The
seconde
Chapter
.
WHEN
Iesus
was
borne
at
Bethleem
,
in
Iuda
,
a
Citie
of
Iewry
,
in
the
time
of
Herode
the
king
behold
there
came
wise
men
from
the
Easte
to
Hierusalem
.
When
Iesus
was
borne
.
B
In
the
first
chapiter
,
the
Euangelist
hath
descrybed
the
original
and
stocke
of
Christ
:
In
this
second
chap.
he
dothe
reherse
what
hapned
vnto
hym
in
his
infancie
,
in
all
thinges
preachinge
hym
to
be
the
Sauioure
and
trewe
Christe
:
For
the
whiche
cause
in
this
place
he
dothe
expresse
by
name
the
place
of
his
byrthe
,
and
the
kingdome
of
Herode
.
At
Bethleem
.
M.
By
what
occasion
the
virgin
came
into
Bethleem
,
where
as
the
aungell
was
sent
to
her
in
Nazareth
,
Mathewe
sheweth
not
:
but
Luke
very
playnly
declareth
it
in
the
begynning
of
the
seconde
chapter
.
Luke
.
2.
a
C
For
the
spirite
of
God
,
whiche
prepared
and
appointed
him self
scribes
or
secretaries
,
doth
seeme
so
orderly
to
moderate
,
theyr
stile
and
manner
of
writynge
,
The
notable
agrement
of
the
Euangelistes
.
that
all
of
them
should
write
on
,
and
the
selfe
same
hystorie
,
with
most
excellent
agreement
,
and
yet
notwithstanding
diuerse
wayes
,
whereby
the
trueth
of
God
should
be
the
more
vndoubted
and
manifest
:
where
as
it
is
certaine
,
that
they
spake
not
of
their
owne
brayne
,
but
euery
man
did
wryte
seuerally
,
that
which
the
spirite
declared
and
tolde
,
(
one
hauing
no
regarde
to
the
other
)
and
that
simply
and
fréely
.
Iuda
.
M.
There
are
twoo
Bethleems
,
one
in
the
tribe
of
Iuda
,
and
the
other
in
the
tribe
of
Zabulon
,
●…a
.
19.
●…ges
,
12.
of
the
which
is
mention
made
in
the
bookes
of
Iosua
and
Iudges
.
In
the
tyme
of
Herode
the
king
.
M
The
greke
texte
hath
,
in
the
dayes
of
Herode
,
according
to
the
maner
of
the
Hebrewes
,
This
is
that
Herode
the
greatter
,
〈◊〉
.
li.
anti.
●…ic
.
14.
〈◊〉
18.
the
sonne
of
Hircane
,
of
the
beginning
of
whose
kingdome
Iosephus
wryteth
.
In
this
mans
tyme
,
he
beinge
now
olde
,
was
Chryste
borne
.
Beholde
,
there
came
wyse
men
.
C.
Here
a
hystorie
worthy
remembrance
is
declared
,
that
God
styrred
vppe
wyse
men
out
of
Chaldea
,
whiche
came
into
Iewry
,
onely
to
worship
Chryst
,
where
he
laye
in
a
maunger
,
without
pompe
,
yea
rather
contemned
.
Suerly
this
was
the
wonderfull
wisedome
of
God
,
that
he
wolde
suffer
his
sonne
in
so
base
humilitie
,
to
come
into
the
worlde
,
and
yet
notwithstandynge
,
he
decked
,
and
beutified
him
,
as
well
with
prayse
,
and
glorious
tytels
,
as
with
other
excellent
thinges
,
least
that
any
thinge
should
be
wantinge
to
our
fayth
,
to
the
prouing
of
his
deuine
maiestie
.
Notwithstanding
in
this
shew
of
repugnancie
and
disagreinge
,
the
apt
,
and
proper
harmony
is
to
be
considered
,
and
noted
.
The
Starre
from
heauen
doth
declare
him
to
be
a
kynge
,
whose
state
or
throne
is
the
maunger
or
crybbe
of
beastes
,
because
he
was
denied
to
haue
rome
or
place
amonge
men
.
In
the
Easte
his
maiestie
did
brightly
shine
,
where
as
in
Iewry
,
not
onely
there
appered
none
at
all
,
but
also
it
was
polluted
with
muche
ignomie
and
reproch
.
●…he
ende
of
●…apering
of
〈◊〉
starre
.
But
to
what
purpose
was
this
?
Because
our
heauenly
father
wold
appoynte
,
both
the
starre
,
and
also
the
wyse
menne
,
to
be
our
guydes
,
whiche
shoulde
directe
and
brynge
vs
a
righte
to
his
sonne
.
But
in
the
meane
tyme
he
toke
from
him
al
earthly
renoune
and
glory
,
to
the
ende
we
mighte
vnderstande
,
that
his
kyngdome
was
a
spirytuall
and
heauenly
kingedome
.
Wherefore
this
historie
is
not
onely
profitable
,
for
this
cause
,
that
God
brought
the
wise
menne
to
his
sonne
,
as
it
were
the
fyrste
fruites
of
the
Gentiles
,
but
also
because
he
wolde
celebrate
the
kingedome
of
his
sonne
,
as
wel
by
the
witnessing
of
them
,
as
of
the
starre
,
to
the
profitynge
of
oure
faythe
,
leaste
that
the
wycked
and
euyll
despite
of
his
countrey
,
shuld
haue
made
him
contemptible
,
and
despised
vnto
vs
.
B.
These
wyse
men
,
that
the
Euangelist
maketh
here
mention
of
,
were
commonly
so
called
of
the
Chaldeis
,
Percians
and
Grekes
,
and
of
the
Latins
,
Astrologi
,
that
is
,
suche
as
vsed
the
speculation
of
coelestiall
or
heauenly
motions
.
These
were
specially
amonge
the
Percians
in
great
price
,
honour
,
and
veneration
,
so
that
no
publique
matters
were
moued
without
their
councel
:
neyther
was
any
thing
thought
to
be
done
lawfully
,
without
their
consente
,
had
approued
and
allowed
the
same
.
From
the
Easte
.
C.
It
may
easely
be
gathered
,
that
these
men
came
out
of
Persia
.
But
how
many
they
were
in
number
,
because
the
Euangeliste
dothe
not
expresse
it
,
better
it
is
to
omitte
it
,
then
to
affirme
that
for
a
certainty
,
whiche
is
doubtfull
.
A
folishe
opinion
,
and
childishe
errour
,
caused
the
papistes
to
fayne
and
immagin
them
,
to
be
thrée
for
certaine
,
and
no
mo
:
because
that
Mathewe
(
as
hereafter
foloweth
in
the
leuenth
verse
)
sayth
,
that
they
offered
Goolde
,
Myrre
,
and
Frankensence
.
As
thoughe
he
shoulde
assigne
to
euerye
one
his
proper
gyfte
,
distinctly
,
and
not
rather
to
expresse
these
three
thynges
to
be
offered
of
them
,
generally
and
commonly
.
There
are
some
whiche
affirme
that
there
were
fowertene
of
theim
,
whiche
fonde
immagination
notwithstandinge
hath
no
more
lykelyhode
then
the
other
,
excepte
peraduenture
it
come
of
the
tradition
of
the
fathers
,
which
thing
neuerthelsse
hath
no
certaintie
.
But
oure
fond
and
ridiculous
papistes
,
can
not
be
sufficiently
derided
,
whiche
inuent
and
make
vnto
them selues
kynges
:
because
they
reade
in
an
other
place
,
Psalm
.
72.
The
fond
immagination
of
papistes
.
that
it
is
foreshewed
,
that
kinges
of
Tharsis
,
of
the
Iles
,
and
of
Saba
,
should
come
and
offer
giftes
vnto
the
lorde
.
Forsoth
these
are
witty
and
artificiall
craftesmen
,
who
,
to
the
ende
they
mighte
gyue
a
newe
forme
&
shape
vnto
menne
,
they
haue
taken
it
from
the
conuersion
and
turninge
of
the
worlde
.
For
of
the
South
&
the
West
parte
also
,
they
haue
made
the
East
.
Thus
we
may
sée
howe
they
are
blynded
,
and
no
doubt
,
by
the
iust
iudgement
of
God
,
that
their
grose
ignoraunce
,
and
dull
folyshenes
,
might
moue
worthy
occasion
of
laughter
to
all
men
:
with
whom
it
was
no
relygion
,
but
counted
a
tryfle
,
to
counterfait
the
truth
of
God
,
&
to
turne
the
same
into
a
lie
.
To
Hierusalem
.
M.
They
came
to
Hierusalem
,
because
it
was
the
chiefe
citie
:
and
also
that
it
might
be
a
shame
,
and
reproche
to
the
Iewes
,
that
straungers
should
come
from
so
farre
,
to
worship
and
they
to
neglecte
the
same
.
2.
Saying
,
where
is
he
that
is
borne
king
of
the
Iewes
,
for
we
haue
sene
his
starr
in
the
East
,
and
are
come
to
worship
hym
.
Saying
,
where
is
he
that
is
borne
.
C.
They
doe
signifie
by
this
manner
of
speache
,
that
this
king
was
lately
borne
;
and
as
yet
an
infante
,
that
they
myghte
distinguish
and
make
him
to
differ
from
a
kynge
of
sufficient
age
,
and
holdynge
gouernment
of
the
people
.
For
straightwaye
they
adde
,
that
they
were
stryrred
therunto
,
not
by
the
same
of
his
valeant
actes
,
or
by
his
present
&
manifest
greatnesse
,
but
rather
by
the
signe
and
token
of
his
heuenly
kingdome
.
King
of
the
Iewes
.
M
They
call
him
kynge
of
the
Iewes
,
beinge
ignorante
as
yet
,
that
he
shoulde
be
the
kynge
and
lorde
of
all
the
whole
earth
.
They
dyd
beleue
that
he
should
be
some
wyse
,
mighty
,
and
a
more
excellente
man
then
the
rest
.
For
we
haue
seene
his
Starre
in
the
Easte
.
Question
.
C.
Fyrste
,
here
it
may
be
demaunded
,
whether
this
starre
was
one
of
the
number
of
those
starres
,
whiche
God
created
,
in
the
beginning
,
Gene.
1.
for
the
adorning
&
furniture
of
the
elemente
.
Besydes
,
whether
the
reason
of
Astrology
,
broughte
the
wyse
men
hither
,
that
thereby
they
might
conceyue
in
theyr
minde
the
birth
of
Christe
.
Aunswere
.
Althoughe
we
may
not
rage
or
braule
contentiously
about
these
thinges
,
yet
notwithstanding
by
the
wordes
of
Mathew
,
it
maye
be
gathered
,
that
it
was
not
a
natural
,
but
a
strange
and
extraordinary
starre
.
Neyther
was
it
accordinge
to
the
order
of
nature
,
that
certaine
times
it
vanisheth
out
of
syght
,
and
sodeinely
againe
it
wolde
shyne
:
Then
,
because
it
went
directly
towardes
Bethleem
,
what
th●…
starre
〈◊〉
and
at
lengthe
it
abode
fixed
ouer
the
house
where
Chryste
was
(
of
the
whiche
thinges
,
nothing
doth
parteyne
and
agree
to
natural
starres
(
it
is
more
probable
that
it
was
rather
a
Comet
,
than
a
starre
,
and
more
lykely
to
be
seene
in
the
ayre
,
then
in
the
firmament
.
And
yet
no
absurditie
that
Mathewe
(
speakynge
accordinge
to
the
maner
of
the
common
people
)
doth
call
it
a
starre
improperlye
.
Hereby
the
aunswere
of
the
second
question
is
almost
gathered
.
For
,
in
so
much
as
it
is
certaine
that
Astrology
is
conteined
in
the
lymittes
of
nature
,
they
could
not
(
onely
by
the
leading
therof
)
come
so
far
as
Christ
.
Therfore
they
must
nedes
be
holpen
by
the
secret
reuelation
of
the
spirite
.
Notwithstandinge
it
cannot
be
denyed
,
but
that
they
hadde
some
inkelyng
and
knowledge
by
arte
:
yet
,
it
was
necessarye
that
the
same
(
by
a
newe
and
extraordinary
reuelation
)
shulde
be
holpen
.
But
for
somuche
as
the
sight
of
the
starre
did
so
much
preuaile
with
the
wise
men
,
that
by
the
same
they
came
from
farre
,
to
Christ
:
Woe
vnto
our
sluggishnes
,
The
dilig●…
of
these
he●…
is
to
be
pr●…ferred
bet●…
the
slouth●…
neglectyn●…
Christian●…
whiche
so
slowely
and
coldely
seeke
after
Christ
,
being
made
knowen
vnto
vs
.
M.
We
must
note
in
this
place
,
the
maner
and
reason
of
the
deuine
dispensation
,
howe
she
doth
submit
her selfe
to
the
capacitie
of
mortall
men
,
in
reuealynge
of
the
trueth
.
It
might
haue
pleased
God
to
teache
these
wyse
menne
the
byrthe
of
Christ
,
by
sending
to
them
an
Aungell
,
Luke
.
2.
as
he
did
to
the
shepherdes
but
he
thought
it
better
to
appoint
and
shew
vnto
them
a
star
,
by
the
syght
whereof
,
they
might
be
instructed
of
the
same
matter
.
But
werefore
did
he
rather
leade
them
by
a
starre
then
by
any
other
thynge
?
Question
Because
they
were
men
geuen
to
the
obseruinge
,
and
markinge
of
starres
,
Aunswere
he
vsed
that
signe
,
as
a
thynge
wherewith
they
were
most
accustomed
and
familiar
that
by
the
same
,
he
might
bring
them
to
the
knowledge
of
the
natiuitie
of
Christ
.
By
this
example
we
are
admonished
and
taught
,
that
in
instructing
and
winning
men
vnto
Chryst
,
we
vse
those
thynges
that
are
familiar
vnto
them
:
and
soo
by
thinges
known
,
to
bring
them
to
vnderstande
thinges
more
harde
&
vnknowne
.
And
we
are
come
to
worship
him
.
●…cause
the
star
●…ed
.
C.
To
this
ende
and
purpose
,
the
starre
was
shewed
to
the
wise
men
,
to
bryng
them
into
Iewry
,
that
they
shoulde
be
wytnesses
,
and
proclaymers
of
the
newe
king
.
〈◊〉
wise
men
〈◊〉
not
to
●…ship
christ
〈◊〉
spiritu●…●…orshyp
.
But
as
parteyninge
to
them selues
,
they
came
not
to
worshippe
Christe
with
that
godly
worship
,
whiche
apperteyneth
to
the
son
of
God
,
but
according
to
the
maner
of
the
Persians
,
they
came
to
salute
hym
,
as
the
most
excellent
kinge
.
Neyther
dyd
they
thinck
more
of
him
,
than
that
he
was
endewed
with
a
singuler
power
&
dygnitie
,
wherby
he
might
make
all
peple
to
haue
him
in
worthy
admiration
and
reuerence
.
It
may
be
also
,
that
they
came
vnto
him
before
the
tyme
,
to
obteyne
his
fauoure
,
wherby
he
might
be
fauourable
and
ientle
vnto
theym
,
if
by
chaunce
it
came
to
passe
,
that
he
myght
gette
the
dominion
of
the
East
parte
,
vnto
him
.
3.
When
Herode
the
kinge
had
harde
these
thinges
,
he
was
troubled
,
and
all
Hierusalem
with
him
.
When
Herode
had
heard
these
thinges
.
B.
It
was
no
marueyle
,
if
the
kynge
were
pricked
and
troubled
in
conscience
,
when
that
he
heard
that
a
king
was
born
to
the
Iewes
The
forewarninges
of
the
Prophetes
were
not
vnknowne
to
Herode
,
by
the
whiche
a
kynge
was
promised
to
the
Iewes
,
whiche
shoulde
restore
those
that
were
afflicted
and
ouerwhelmed
,
into
a
blessed
and
happy
state
.
For
he
was
brought
vp
of
a
child
in
that
countrey
,
&
had
lerned
those
things
familiarly
Admitte
that
this
rumour
was
publyshed
a
broade
by
little
and
lyttle
,
that
the
people
dwellyng
there
aboutes
,
myghte
knowe
it
:
Notwithstanding
he
is
troubled
,
as
with
some
newe
and
vnwonted
thing
:
And
that
,
because
hée
,
abrogating
Faith
from
God
&
his
promises
,
thought
that
a
redemer
was
looked
for
in
vayne
:
●…e
wilfull
●…dnes
of
●…rode
.
specially
when
as
he
had
perswaded
him selfe
with
foolishe
trust
and
confidence
,
(
as
lofty
and
proude
men
are
wont
to
do
)
that
his
kyngdome
was
stablyshed
for
euer
,
to
him
and
his
posteritie
.
But
wheras
at
the
fyrste
,
he
beinge
druncke
(
as
it
were
)
and
ouercom
with
his
felicitie
and
happy
state
,
did
carelesly
despise
the
prophetes
,
is
nowe
made
sodeinely
afraide
with
the
remembraunce
of
them
.
Neyther
wolde
he
haue
ben
so
greatly
moued
with
the
symple
talke
of
the
wyse
men
,
excepte
the
deuine
oracles
had
come
into
his
minde
,
The
slepinge
onbeleuers
are
nowe
and
then
wakned
.
whiche
before
seemed
ridiculous
vnto
him
,
and
of
no
force
.
Euen
so
,
the
lord
after
he
hath
suffered
the
vnfaithfull
,
for
a
time
to
sleepe
,
dothe
at
a
soden
wake
them
,
and
stirre
them
vp
from
the
same
.
M.
Also
in
this
place
we
muste
note
,
howe
that
this
kinge
Christ
,
came
to
geue
heauenly
kingdoms
to
the
faithfull
,
&
not
to
take
awaye
from
those
that
rayne
in
this
world
,
their
earthly
kingdomes
:
very
rashely
,
therefore
was
Herode
troubled
,
about
this
rumour
of
him
that
should
be
borne
king
of
the
Iewes
.
For
he
was
troubled
with
the
sinister
&
wronge
opinion
that
he
had
of
Christe
.
After
the
very
same
maner
is
the
truthe
of
God
despysed
in
this
worlde
,
worldelinges
at
the
comyng
of
Christe
,
feare
the
losse
of
promotion
of
those
that
are
mighty
,
and
beare
rule
,
because
they
are
afrayde
that
theyr
kingedomes
shal
be
taken
from
them
,
when
as
his
doctrine
doth
not
take
away
the
rule
of
this
worlde
,
but
dothe
confyrme
them
by
the
word
of
God
,
and
doth
direct
them
to
the
glory
of
God
.
Peraduenture
also
,
the
seditiouse
braine
of
the
Iewes
,
gaue
great
occasion
to
Herode
,
to
be
troubled
.
But
thereby
his
impietie
and
vngodlinesse
is
not
excused
,
whiche
he
shewed
towardes
Christ
,
beinge
borne
.
For
howe
seditiouse
so
euer
this
people
had
ben
,
notwithstandinge
all
thinges
being
attempted
,
he
was
fayne
to
go
vnder
the
yoke
,
and
to
submit
him selfe
:
in
the
whiche
thing
sufficiently
the
wyll
of
the
lorde
is
declared
,
because
he
wold
in
no
wise
moue
and
helpe
forwarde
the
seditiouse
pretence
of
the
Iewes
.
Whereby
he
myghte
easely
haue
taken
occasion
to
putte
awaye
this
feare
,
if
he
had
had
any
reason
or
vnderstandinge
of
the
iudgementes
&
workes
of
God.
The
oppressours
of
the
truth
in
those
dayes
,
are
inexcusable
.
In
lyke
maner
the
prynces
and
maiestrates
in
our
tymes
,
can
not
be
excused
,
whiche
go
about
to
opresse
the
doctrine
of
the
truethe
,
as
if
it
were
a
seditiouse
doctrine
.
For
although
not
a
few
seditiouse
spirites
,
haue
gonne
about
to
trouble
the
state
of
the
common
wealth
,
yet
neuerthelesse
it
is
euidently
enough
declared
,
that
the
prouidence
of
God
doth
not
fauour
their
indeuoures
:
which
hath
made
al
their
doings
hitherto
voyde
,
and
of
none
effect
,
that
they
myghte
haue
no
iust
occasion
of
resistinge
the
doctrine
of
the
trueth
.
And
all
Hierusalem
with
hym
.
C.
This
maye
be
expounded
twoo
maner
of
wayes
:
eyther
that
the
citezens
were
troublously
(
as
it
were
)
with
a
tumulte
styrred
by
the
suddeyne
noueltie
of
the
matter
,
(
although
willingly
they
receyued
the
glad
tydinges
of
the
kynge
that
was
borne
vnto
them
)
:
or
elles
because
they
beinge
accustomed
to
euill
kinges
,
&
for
their
longe
pacience
the
sore
being
ouerlayed
,
they
feared
a
chaunge
,
leaste
that
afterward
ther
should
come
a
greater
destruction
and
calamytie
.
For
they
were
so
worne
&
weried
with
continuall
warres
,
and
almost
consumed
,
that
myserable
and
cruell
seruitude
ioyned
to
them
,
with
peace
,
was
not
onely
tollerable
,
but
also
of
them
,
desyred
and
wished
for
.
Whereby
it
is
euidente
,
howe
euyll
they
profited
vnder
the
correction
of
God
.
For
they
were
made
so
dul
with
abashement
,
The
blindnes
of
the
Iewes
and
vnsensiblenes
,
that
euen
now
the
promised
redemption
and
health
,
after
a
sorte
stancke
,
and
was
odiouse
vnto
them
.
And
it
is
not
to
be
doubted
,
but
that
Mathew
goeth
about
to
note
their
ingratitude
:
because
they
beinge
discouraged
with
the
tediousenesse
of
euyll
men
,
dyd
caste
from
them
all
hope
and
desier
of
the
grace
whiche
was
promysed
vnto
them
.
Very
few
that
beleued
were
at
that
time
at
Hierusalem
,
so
that
almost
all
of
them
did
rather
couet
a
worldly
peace
and
quietnesse
,
whiche
dureth
but
a
tyme
,
then
the
euerlastinge
tranquillitie
and
kingdome
of
Chryste
,
they
were
so
troubled
so
sone
as
they
hearde
that
a
newe
kynge
was
borne
vnto
them
.
And
so
of
that
,
whereof
they
should
haue
most
reioyced
,
they
most
lamented
and
sorowed
.
4.
And
when
he
had
gathered
all
the
chiefe
pristes
and
scribes
of
the
people
together
,
he
demaunded
of
them
where
Christ
should
be
borne
C.
We
haue
hearde
the
trouble
of
Herode
,
nowe
let
vs
here
his
crafte
and
hypocrisie
.
Althoughe
there
was
greate
silence
&
small
talke
of
Christ
in
the
kings
courte
,
yet
notwithstandynge
a
rumour
of
the
kynge
was
spred
abroade
,
by
the
wyse
men
,
whiche
made
the
prophesies
to
be
remembred
,
where
as
before
they
were
quite
forgotten
.
Wherfore
Herode
dyd
by
and
by
coniecture
that
the
kynge
,
wherof
the
wise
men
made
inquiry
,
was
the
Messias
,
which
long
before
was
promised
.
And
hereby
agayne
it
appereth
that
Herode
was
afraide
in
good
earnest
,
since
that
so
carefully
he
inquireth
:
&
no
maruaile
:
For
so
muche
as
all
tyrantes
are
afrayde
,
Tyrant●…
more
afr●…
then
oth●…
and
their
owne
crueltie
and
tyranny
bringeth
more
feare
vnto
them
,
then
it
doth
to
any
other
.
Herode
coulde
not
chose
but
be
more
afrayde
then
any
other
,
whiche
knewe
that
he
raigned
agaynst
the
will
of
God.
All
the
chiefe
priestes
.
E.
These
chiefe
pristes
,
weare
the
chiefe
prelates
amonge
the
priestes
,
both
for
their
holy
lyfe
,
and
wysedome
,
and
also
for
their
skyll
in
other
matters
,
whiche
were
of
great
power
,
before
that
Herode
bare
rule
,
wherby
they
were
as
yet
in
greate
authorytie
among
the
common
people
.
And
scribes
.
Bu.
S.
Luke
calleth
these
scrybes
,
Luke
.
7
and
.
11●…
lawyers
.
These
gaue
aunsweres
out
of
the
bokes
,
the
prophet
saying
.
In
the
pristes
lyppes
shoulde
be
sure
knowledge
,
that
men
may
seeke
the
lawe
at
his
mouthe
.
Malac●…
5
And
they
sayd
vnto
hym
,
at
Bethlem
in
Iewry
,
for
thus
it
is
wrytten
by
the
Prophete
.
And
they
sayde
vnto
hym
at
Bethleem
in
Iewry
.
M.
Here
is
to
be
considered
the
wonderfull
impietie
of
the
tyrante
.
The
twoo
thinges
whiche
he
sought
,
as
well
of
the
chiefe
priestes
,
as
of
the
wyse
men
,
dyd
wholly
consist
vpon
the
detection
and
reuelation
of
God
:
that
whiche
was
demaunded
of
the
hye
priestes
,
was
of
that
whiche
is
wrytten
in
the
prophetes
:
that
whiche
was
demanded
of
the
wyse
men
,
was
as
concerning
the
heauenly
sygne
.
So
that
the
maiestie
and
power
of
God
was
on
bothe
sydes
,
and
yet
the
foolysshe
mad
man
thought
he
could
deceyue
god
,
and
coulde
make
all
the
deuine
oracles
,
and
tokens
,
●…he
wycked
●…ade
the
scrip●●●rs
to
vsurp
●…e
same
.
as
concernynge
Chryste
of
none
effecte
.
Euen
so
the
wicked
menne
in
these
dayes
are
wonte
to
learne
the
prophesies
,
and
to
vsurpe
the
same
,
soo
farre
as
they
do
séeme
to
make
by
any
meanes
for
theyr
vngodlynesse
or
hypocrysie
.
but
in
howe
muche
they
myghte
be
withdrawne
from
the
same
,
in
so
much
with
shamelesse
obstinacie
they
doo
reiecte
it
.
For
so
it
is
written
by
the
Prophete
.
C.
That
the
chiefe
priestes
and
scrybes
,
do
so
syncerely
and
truely
aunswere
out
of
the
Scriptures
,
(
whiche
notwithstandynge
afterwarde
,
wente
aboute
furyousely
to
peruerte
the
same
,
leaste
they
shoulde
geue
any
estymation
to
Chryst
)
was
done
for
this
ende
,
bycause
as
yet
Christe
was
not
troublesome
vnto
them
with
his
Gospell
.
Euen
so
all
the
vngodly
in
generall
beginnynges
,
do
wyllyngely
subscribe
and
submytte
theimselues
vnto
God
,
but
when
as
the
truth
of
God
dothe
more
neerely
begynne
to
vrge
and
touche
them
,
then
they
shewe
out
theyr
poysoned
cankered
dysobedyence
.
Of
the
whiche
thynge
,
at
this
day
we
haue
a
manifeste
and
playne
exaumple
in
oure
Papistes
.
For
they
wyll
confesse
without
contention
or
controuersie
,
〈◊〉
Papists
●…e
to
con●…
Chryste
,
●…n
deede
〈◊〉
deny
him
that
Chryste
is
the
onely
begotten
sonne
of
God
,
whiche
hath
taken
vpon
hym
oure
fleshe
,
and
they
wyll
acknowledge
also
one
person
in
twoo
natures
,
of
God
and
man
,
but
when
wee
come
to
the
vertue
and
offyce
of
Chryst
,
then
begynneth
the
contention
.
In
fyne
,
so
longe
as
the
wycked
perceyue
that
they
do
nothynge
preiudicyall
or
hurtefull
to
theym selues
,
they
wyll
geeue
some
reuerence
to
God
and
his
woorde
:
But
when
Chryste
shall
fyghte
hande
to
hande
,
wickid
●…ot
abide
●…hention
.
with
Ambytion
,
with
Couetousenesse
,
Pryde
,
Hypocrysie
,
and
Deceyte
.
then
they
forgette
all
modestie
,
and
become
more
madde
then
dogges
.
Let
vs
be
well
assured
therefore
,
that
wicked
affections
are
the
princypall
cause
of
blyndenesse
to
the
ennemyes
of
the
trewethe
,
whiche
tourne
lyght
into
darckenesse
.
6.
And
thou
Bethleem
in
the
lande
of
Iuda
,
arte
not
the
leaste
amonge
the
prynces
of
Iuda
.
For
out
of
thee
there
shal
come
a
captayne
whiche
shall
feede
my
people
Israell
.
And
thou
Bethleem
in
the
lande
of
Iuda
.
M.
This
place
is
wrytten
in
the
prophecie
of
Mycheas
.
Miche
.
5
From
the
whyche
texte
the
hyghe
priestes
and
Scrybes
,
beinge
asked
of
the
place
where
Chryste
shoulde
be
borne
,
aunswered
Herode
.
C.
And
no
doubte
,
they
syted
trewely
,
the
woordes
of
the
texte
in
theyr
tongue
,
accordyng
to
the
prophesie
:
but
Mathew
thought
it
suffycient
to
note
the
place
.
And
because
he
wrytt
in
Gréeke
,
he
followed
the
readynge
admytted
,
and
receiuyd
.
For
out
of
this
place
,
and
such
lyke
,
it
maye
easely
be
gathered
,
that
he
wrote
not
the
Gospell
in
the
Hebrewe
tongue
.
But
this
is
alwayes
to
be
noted
,
that
so
often
as
the
Apostelles
do
syte
and
alleage
any
place
of
scrypture
,
althouge
they
reherse
it
not
word
for
worde
,
(
yea
sometymes
they
much
dyffer
in
wordes
)
yet
for
all
that
they
applye
it
verye
agreable
,
and
aptly
for
the
purpose
.
Wherefore
lette
the
readers
alwayes
marcke
and
take
heede
,
for
what
pourpose
the
Euangelystes
brynge
in
places
of
the
Scrypture
,
that
they
stande
not
scrupulousely
,
vpon
euery
worde
,
but
to
be
satisfyed
and
contented
with
this
one
thynge
,
that
the
Scripture
is
at
no
tyme
wrested
of
them
into
a
contrarye
sence
,
but
is
properly
vsed
accordynge
to
the
trewe
sence
and
meanynge
thereof
.
But
for
so
muche
as
they
were
appoynted
to
nouryshe
vp
infantes
and
nouyces
in
the
Faythe
,
with
the
dryncke
of
mylke
,
whiche
coulde
not
take
fleshe
as
yet
,
no
religion
dothe
hynder
,
but
that
the
chyldren
of
God
,
maye
exactely
and
dyligently
serche
what
the
scrypture
conteyneth
:
and
so
the
taste
whiche
the
Apostelles
do
geue
,
maye
brynge
them
to
the
cleere
and
perfect
well
.
Miche
.
5.
Nowe
let
vs
retourne
to
the
prophesie
of
Mycheas
.
it
is
red
thus
,
according
to
the
words
of
the
prophesie
.
And
thou
Bethleem
Ephrata
,
art
not
littel
among
the
thousandes
of
Iuda
.
Out
of
thee
shall
come
vnto
mee
,
whiche
shall
be
the
gouernour
of
Israell
.
For
Ephrata
.
Mathewe
hath
put
Iuda
:
but
in
the
same
sence
.
For
Mycheas
woulde
haue
Bethleem
,
whereof
he
speaketh
,
discerned
as
it
were
,
by
this
note
,
from
the
other
,
whiche
was
in
the
tribe
of
Zabulon
,
of
the
whiche
we
spake
before
in
the
fyrste
verse
.
C.
In
the
rest
of
the
text
,
there
is
much
more
difficultie
and
hardenes
.
For
the
Prophete
saithe
that
Bethleem
was
lyttle
amonge
the
thousandes
of
Iuda
.
Mathewe
on
the
other
syde
extolleth
the
dignitie
thereof
,
and
sayth
,
that
it
is
one
of
the
chiefe
:
And
this
is
the
cause
that
dyuerse
interpretoures
doo
reade
this
place
interrogatiuely
.
But
others
much
better
expounde
it
:
whiche
thought
that
Mathewe
woulde
cellebrate
the
grace
of
God
in
this
mutation
and
chaunge
:
because
that
a
symple
,
lyttle
,
base
towne
,
shoulde
be
made
the
place
of
byrthe
,
for
so
excellente
a
kynge
:
Bu.
As
yf
he
shoulde
haue
sayde
.
And
thou
Bethleem
,
althoughe
thou
seemest
a
base
and
contemned
towne
,
if
thou
be
compared
to
many
other
townes
,
in
the
tribe
of
Iuda
:
yet
notwithstandinge
,
thou
arte
not
the
leaste
amonge
the
chiefe
Cities
of
Iuda
,
if
that
in
deede
we
haue
respecte
vnto
the
mysterie
.
For
oute
of
thée
shall
be
borne
a
captayne
,
whiche
shall
gouerne
my
people
Israell
.
M.
In
the
whiche
we
maye
note
,
howe
God
dothe
choose
those
thinges
that
are
humble
,
and
of
no
reputation
in
the
worlde
,
to
greate
and
hye
matters
.
1.
Samu.
16.
Euen
so
he
chose
Dauid
,
beinge
the
leaste
of
his
bretherne
,
to
the
dignitie
of
a
kynge
.
Furthermore
we
see
of
howe
greate
pryce
and
estimation
those
thynges
are
,
whiche
when
they
be
abiectes
and
castawayes
in
the
syghte
of
the
worlde
,
are
made
by
the
gyft
of
God
most
excellente
.
What
had
that
poore
cytie
Bethleem
,
and
the
very
leaste
among
the
reste
of
the
cities
of
Iuda
,
whereby
it
shoulde
be
so
muche
exalted
of
the
Prophete
.
It
hadde
the
byrthe
of
Christe
,
and
that
of
all
byrthes
the
moste
base
and
humble
:
and
yet
throughe
this
name
it
was
so
greate
in
the
syghte
of
God
and
the
Prophete
.
But
althoughe
this
cytie
dyd
excell
with
such
honour
,
yet
not
withstanding
it
nothyng
at
all
profyted
them
that
dwelte
therein
,
so
that
they
fell
into
greatter
mischiefe
,
because
that
the
redemer
of
mankynde
was
so
vnworthely
receyued
.
Whiche
shall
feede
my
people
.
Bu.
In
stede
of
a
gouernour
,
Mathew
hath
put
in
a
pastore
or
feder
,
althoughe
in
déede
he
hath
expressed
bothe
,
that
is
to
saye
,
Chryste
to
be
the
captayne
of
the
people
,
and
yet
the
office
of
feedynge
to
perteyne
to
him
.
E.
The
aungell
saide
before
.
for
he
shall
saue
his
people
from
theyr
synnes
.
M.
Bothe
the
places
do
commende
vnto
vs
,
wholly
the
grace
of
God
toward
his
people
in
Chryst
,
whom
he
hath
sent
to
be
a
captaine
and
sauiour
.
The
one
dothe
promyse
delyueraunce
from
synnes
,
hauynge
respecte
vnto
the
priestehode
of
Chryst
,
And
the
other
,
gouernemente
and
rule
,
hauynge
respecte
vnto
the
kyngedome
of
Chryste
.
Bothe
of
them
are
necessary
for
vs
,
and
both
of
them
are
offered
vnto
vs
in
Chryst
.
B.
Seinge
that
therefore
wee
haue
a
prynce
and
gouernour
geuen
vnto
vs
of
our
father
,
beynge
of
suche
power
that
all
thynges
are
in
his
hande
,
let
vs
safely
commytte
our selues
vnto
hym
:
and
it
is
méete
and
conueniente
that
we
here
one
,
in
whom
al
healthe
and
euerlasting
lyfe
is
put
,
who
also
shall
iudge
al
men
,
and
shall
destroye
all
those
quyte
,
that
woulde
not
haue
hym
to
raygne
ouer
them
.
Luke
.
19.
7.
Then
Herode
,
when
he
had
priuyly
called
the
wyse
men
,
hee
inquired
of
them
diligently
,
what
time
the
Starre
appered
,
Then
Herode
when
he
had
priuily
called
the
wyse
men
.
M.
All
thinges
are
ful
of
deceyt
&
crafte
.
C.
The
tyraunte
durste
not
confesse
his
feare
and
care
,
leaste
he
shoulde
incourage
the
people
to
be
boulde
againste
hym
,
of
whom
he
knewe
that
he
was
enuied
.
He
doth
therefore
openly
dissemble
this
thynge
to
partayne
vnto
hym
,
but
he
maketh
priuie
inquiry
,
that
he
might
helpe
and
remedye
the
present
daunger
.
●…ote
herethe
●…icked
pre●●ace
of
hypo●●sie
.
And
althoughe
an
euyll
conscience
maketh
him
afraid
,
yet
for
all
that
,
no
doubt
God
stroke
his
mynde
,
with
a
strange
feare
,
that
he
beynge
voyde
of
counsell
,
and
distraught
of
minde
,
shuld
for
a
time
be
astonied
,
for
if
he
had
ben
well
aduysed
,
nothing
had
ben
more
easie
,
then
to
haue
sente
one
of
the
noble
men
of
his
courte
,
as
an
offycer
,
the
whiche
so
sone
as
he
had
perceyued
the
whole
matter
,
might
spedely
haue
retourned
agayne
.
For
Herode
in
pollicie
was
wonderfull
:
beside
that
,
he
had
an
excellente
hawtye
minde
,
and
therefore
it
is
the
more
maruaile
,
●●sedom
and
●…licie
can
〈◊〉
withstand
●●od
.
nowe
in
the
extreme
peryll
and
daunger
,
the
remedie
beinge
in
his
own
handes
,
that
he
lyeth
astonied
and
quyte
discouraged
.
Wherefore
let
vs
well
vnderstande
,
&
be
perswaded
,
that
not
without
miracle
,
the
sonne
of
God
escaped
the
mouthe
of
the
lyon
.
And
no
lesse
in
these
peryllouse
tymes
dothe
the
lorde
amase
&
astonishe
his
enemies
,
who
,
although
they
haue
a
thousande
meanes
&
wayes
,
yea
,
and
that
before
theyr
eies
,
to
destroy
his
church
:
yet
he
doth
frustrate
the
same
and
make
them
quite
forgotten
.
A.
Herode
hydeth
his
crafte
and
sutteltie
,
as
much
as
may
be
,
in
the
whiche
,
at
length
he
is
taken
.
He
inquyred
of
them
diligently
.
M.
Mathew
hereafter
addeth
that
Herode
sente
forthe
his
men
of
warre
,
and
slewe
all
the
chyldren
that
were
in
Bethleem
,
and
in
the
coastes
there
aboutes
,
so
many
as
were
twoo
yeres
old
and
vnder
,
●…erse
.
16.
accordinge
to
the
tyme
whiche
hee
had
dyligently
learned
of
the
wyse
men
.
Therefore
this
cruell
and
subtyll
man
,
for
this
ende
,
enquired
so
diligentlye
of
the
wyse
men
,
what
tyme
the
starre
appered
,
that
if
they
brake
promyse
and
retourned
not
agayne
,
that
then
he
should
haue
a
sure
token
of
the
new
borne
king
,
accordinge
to
the
whiche
he
mighte
execute
his
tyrannye
vppon
all
the
infantes
there
aboutes
,
and
so
by
that
meanes
,
to
destroy
Chryste
,
whom
he
soughte
.
So
greate
crueltie
dyd
this
tyrant
conceyue
in
his
minde
against
Chryste
.
8.
And
he
bad
them
go
to
Bethleem
,
and
sayde
.
Go
your
waye
thither
and
search
diligently
for
the
child
,
and
when
yee
haue
founde
hym
,
brynge
me
worde
agayne
,
that
I
may
come
and
worship
also
.
And
he
bad
them
go
to
Bethleem
and
sayde
.
A.
The
wonderful
wysedome
and
prouidence
of
God
dothe
here
appere
.
M.
Beholde
,
the
wycked
kynge
is
a
meane
to
shew
the
place
where
the
king
Christe
was
,
althoughe
against
his
wil.
Euen
so
,
the
wicked
often
times
by
their
wicked
deedes
are
constrayned
to
helpe
the
godly
,
Go
your
waye
and
searche
.
This
he
speaketh
,
that
Christ
beinge
taken
,
he
might
spare
the
multitude
of
infantes
,
and
not
slaie
them
.
That
I
may
come
and
worshyppe
.
The
worship
of
hypocrites
.
This
is
dyuelishe
hipocrisy
.
His
mynde
is
:
that
I
may
come
and
kyll
hym
,
where
as
he
saith
,
that
I
may
come
&
worship
hym
.
You
do
well
saythe
hee
,
in
sekinge
after
this
kinge
,
to
worshyppe
hym
,
for
he
shal
be
greate
,
I
knowe
it
,
and
therefore
I
my self
couet
to
be
acqueynted
with
him
and
to
worshyppe
hym
.
So
that
he
thinketh
one
thynge
in
his
harte
,
and
speaketh
an
other
thinge
with
his
mouthe
.
He
knewe
that
Christe
coulde
be
extynguished
,
by
no
better
aduauntage
,
then
by
suche
dissimulation
.
C.
But
God
,
(
as
wee
shall
here
)
by
an
other
meanes
made
this
crafte
and
deceypte
,
to
appere
.
In
the
meane
tyme
,
we
maye
behoulde
and
see
the
myserable
lotte
and
chaunce
of
the
reprobate
.
B.
This
tyraunte
doth
heere
that
the
wyse
menne
were
styrred
by
the
syghte
of
the
Starre
,
to
come
from
the
Easte
parte
,
to
worshyppe
the
kynge
of
the
Iewes
:
he
hereth
also
the
Scripture
to
geue
testimonye
of
Chryste
,
yet
for
all
this
,
he
was
no
whyt
moued
,
but
seketh
with
tooth
and
naile
to
deface
and
spoile
this
new
king
.
Not
consyderynge
,
that
if
hee
were
the
lorde
Chryst
,
(
whiche
in
deede
the
newe
signe
declared
)
that
then
he
woulde
easely
escape
his
handes
:
but
if
not
,
that
then
he
neede
not
to
feare
hym
at
all
.
C.
Therefore
as
hee
,
fearynge
him selfe
,
by
the
tumulte
of
the
people
,
is
as
it
were
out
of
his
wytte
:
euen
so
agayne
,
suche
fury
and
madnesse
doth
stirre
him
,
that
he
is
not
afraide
to
prouoke
the
wrath
of
God
againste
hym selfe
.
For
he
wel
vnderstode
,
that
if
any
kinge
shoulde
be
borne
,
that
he
was
ordeyned
by
the
power
of
God
,
to
erect
and
set
vp
the
decayed
throne
of
Dauid
.
Hée
doth
not
therefore
go
againste
men
,
but
outragyouselye
he
staieth
not
(
voide
of
all
feare
)
to
fyght
with
God
.
This
therefore
is
to
be
noted
,
that
he
was
suddeinly
strycken
with
the
spirite
of
madnesse
,
so
that
he
sought
to
inuade
God
:
yet
he
behaued
hym selfe
chyldishely
,
for
his
counsell
was
broughte
to
naughte
,
that
euen
lyke
vnto
a
blynde
man
,
he
might
grope
in
the
darke
.
B.
Euen
so
throughoute
the
whole
scripture
wee
may
sée
,
that
the
more
playne
and
euidente
the
power
of
God
,
by
woordes
and
signes
,
doth
at
any
tyme
appere
vnto
the
wycked
,
the
more
are
they
encreased
in
madnesse
.
Very
manifest
exaumples
wee
haue
of
Pharao
,
of
Saule
,
and
of
the
Iewes
,
which
were
the
persecuters
of
Christe
.
Let
vs
not
then
marueyle
,
if
we
see
the
self
and
same
,
at
this
daye
to
happen
to
the
reprobates
:
The
reprobates
are
captiues
to
Sathan
.
For
they
are
captiues
to
Sathan
the
deuill
:
who
,
the
nerer
he
is
touched
with
the
power
of
God
,
the
worse
hee
is
set
on
fier
,
&
the
more
cruelly
he
vexeth
and
disquyeteth
those
that
are
his
,
that
they
maye
make
that
thinge
poyson
for
them selues
,
which
by
nature
,
is
the
medicine
,
and
foode
of
euerlasting
lyfe
.
This
tyrante
therefore
is
a
paterne
and
image
of
them
,
whiche
wyl
seeme
to
honour
,
and
worship
God
aright
,
when
as
in
deede
,
they
would
,
if
they
could
,
haue
him
quite
destroied
.
A.
But
that
great
iudge
of
the
world
,
in
due
tyme
shal
disclose
,
and
openly
shewe
their
hipocrisie
.
9
,
When
they
had
heard
the
kynge
,
they
departed
,
&
loc
,
the
star
which
they
saw
in
the
Easte
,
wente
before
them
,
till
it
came
and
stode
ouer
the
place
where
the
childe
was
.
When
they
had
hearde
the
kinge
.
C.
A
great
shame
was
it
to
the
Iewes
,
that
not
one
of
them
wold
go
with
these
wyse
men
,
to
beholde
their
promysed
kyng
.
The
chiefe
priestes
and
scribes
tolde
them
the
waye
before
,
and
playnely
declared
the
place
,
where
he
was
borne
,
and
yet
not
one
of
them
would
once
moue
his
foote
thitherwardes
.
Peraduenture
they
greatly
feared
the
crueltie
of
Herode
:
but
this
was
a
wicked
ingratitude
,
to
haue
no
regard
at
all
of
the
profered
sauynge
health
,
and
to
lesse
esteme
the
grace
of
God
,
then
the
displeasure
of
the
tyrant
.
But
al
the
people
as
we
shewed
before
,
were
to
muche
voyde
of
reason
,
which
rather
desyred
to
be
oppressed
with
the
yoke
and
bondage
of
tyrannye
,
then
by
the
alteration
and
chaunge
of
theyr
kynge
,
to
feele
some
discomoditie
.
And
excepte
God
had
confyrmed
the
mindes
of
the
wyse
men
,
by
his
holy
spirite
,
this
mighte
haue
ben
a
stomblinge
blocke
and
let
in
theyr
iourney
:
neuerthelesse
theyr
earnest
desyre
to
the
same
,
is
neuer
a
whitte
dyminyshed
,
but
without
any
to
beare
them
companye
,
they
procede
forwarde
.
Neyther
wanteth
there
any
matter
to
them
to
confyrme
their
fayth
,
when
they
hearde
the
kyng
to
be
renoun●…ed
,
and
honored
with
deuyne
oracles
,
whiche
was
shewed
to
them
by
the
starre
.
They
were
ignorant
of
the
mallice
of
Herode
,
in
so
much
that
they
credyted
hym
in
all
thynges
,
that
he
spake
vnto
them
.
And
it
is
very
lykely
,
that
they
wolde
haue
retourned
to
the
wicked
tirante
,
and
so
vnwisely
to
haue
bestowed
their
peine
and
trauaile
,
to
the
destroyinge
of
Christe
.
And
therefore
(
as
we
shal
here
)
they
were
admonished
from
aboue
,
not
to
returne
to
Herode
.
And
beholde
the
starre
.
M.
The
Greeke
woord
doth
signifie
:
so
to
go
before
,
as
a
guyde
or
leader
of
the
way
.
So
God
was
wont
to
direct
the
way
of
those
that
are
his
seruauntes
:
So
he
led
his
people
by
the
cloudy
piller
in
the
daye
,
and
by
the
fyrie
piller
in
the
night
.
Went
before
them
tyl
it
came
&
stode
ouer
the
place
.
Exod.
13.
C.
That
the
same
dyd
guyde
the
wyse
men
(
they
being
entered
into
their
way
)
to
the
verye
place
,
it
maye
easely
be
gathered
,
that
at
the
fyrst
,
it
vanished
away
,
for
noo
other
cause
,
but
that
at
Hierusalem
,
they
might
serch
and
enquire
for
the
newe
king
:
and
that
to
take
excuse
away
from
the
Iewes
,
whoo
after
they
were
taught
,
as
concerning
the
redemer
which
was
sent
vnto
them
,
yet
notwithstanding
,
wittingly
&
willingly
they
despise
hym
.
M
Nowe
there
are
two
sygnes
as
touching
the
place
where
Christ
was
borne
,
whiche
do
very
wel
agree
,
that
is
to
wit
,
the
oracle
of
the
prophete
,
●…eauenly
re●…elations
do
●…waies
agre
●…ith
the
scrip●…res
.
and
the
starre
the
moderatrix
&
guyder
of
them
in
their
way
.
Euen
so
it
is
always
necessary
that
heauenly
reuelations
agre
with
the
scriptures
.
The
citezens
of
Hierusalem
,
had
the
letter
of
the
scripture
,
the
which
they
had
alwayes
in
memory
:
yet
they
wanted
the
heauenly
Starre
.
Euen
so
a
great
manye
at
this
daye
,
well
remembrynge
the
letter
of
the
scripture
,
seke
not
Christ
with
all
their
harte
,
and
therefore
worthely
they
are
depryued
of
the
guiding
of
the
heauenly
grace
.
Therefore
God
is
to
be
intreated
and
prayed
,
that
he
wyll
suffer
heauenly
reuelations
to
ioyne
vnto
the
scryptures
,
and
the
oracle
of
the
scripture
,
to
heuenly
reuelations
.
In
these
meanes
Christ
is
founde
,
which
is
neuer
founde
by
the
wisedom
of
mans
reason
10.
And
when
they
sawe
the
starre
,
they
were
excedinge
glad
.
M.
Not
only
this
was
brought
to
passe
by
the
apperynge
of
the
starre
,
that
they
mighte
be
led
to
the
place
where
Christe
was
borne
,
and
all
feare
beynge
dryuen
awaye
,
shoulde
be
made
gladde
:
but
also
that
they
should
haue
heauenly
munition
and
furniture
,
agaynste
this
obstacle
and
let
,
of
humilitie
and
poorenes
which
they
shoulde
fynde
in
Christe
,
and
in
his
parentes
.
Whereby
it
came
to
passe
,
theyr
faithe
beinge
confyrmed
the
childe
beinge
founde
,
●…od
neuer
●…leth
those
●…t
are
his
.
and
with
his
humylitie
nothinge
at
all
staied
,
they
worshypped
.
Euen
so
,
God
is
accustomed
to
sende
the
trewe
lyghte
of
his
trueth
and
grace
,
to
those
that
are
his
in
the
middest
of
temptation
,
and
that
to
this
ende
and
purpose
that
they
should
reioyce
for
the
dangers
paste
,
and
that
they
are
prepared
and
fortified
against
those
that
are
to
come
.
11.
And
when
they
were
entered
into
the
house
,
they
founde
the
chylde
with
Mary
his
mother
,
and
they
fel
downe
flatte
,
and
worshipped
him
,
and
opened
their
treasures
,
and
offered
vnto
hym
giftes
,
Gould
,
Frankensence
,
and
Myrrhe
.
And
when
they
were
entered
into
the
house
.
C.
This
monstruous
syghte
myghte
haue
ben
a
newe
let
or
obstacle
vnto
the
wyse
menne
,
when
as
no
one
shewe
or
sparke
of
kyngelynes
appered
in
Christ
,
so
that
hée
was
more
base
and
contemptiouse
then
any
common
mannes
childe
:
but
because
they
were
perswaded
by
the
instincte
of
the
holy
ghoste
,
The
operation
of
Gods
spyrite
surmounteth
mannes
reason
.
that
hée
was
appoynted
a
king
:
This
onely
perswasion
beinge
fixed
in
theyr
minde
,
maketh
them
to
worshyppe
Christe
.
They
consider
that
as
yet
,
his
dignitie
(
by
the
wisedome
of
God
)
is
not
reuealed
.
And
because
they
are
fully
perswaded
,
that
he
shall
be
of
an
other
pryce
and
estimation
then
he
nowe
appereth
to
be
,
they
staied
not
,
to
geeue
vnto
hym
that
honour
,
to
a
kynge
apperteyning
.
And
they
fell
dowe
flatte
and
worshipped
.
By
the
prostrating
of
their
bodies
they
acknowledge
him
to
be
a
kyng
,
and
worshyp
him
accordingely
.
The
maner
of
the
Persians
in
worshippinge
.
This
is
the
maner
of
the
Persians
to
worshyp
a
kynge
,
with
fallynge
downe
and
prostratynge
them selues
.
Euen
so
Sathan
desyred
to
be
worshipped
of
Iesus
,
sayinge
,
Math.
4.
al
these
wyll
I
geue
thée
,
if
thou
wilt
fall
downe
and
worshyp
mee
.
The
bysshop
of
Rome
dothe
not
onely
desyre
to
be
worshypped
,
that
is
,
The
Romish
byshop
,
euen
as
sathan
did
desyreth
to
be
worshipped
.
to
haue
men
fall
downe
before
hym
,
but
also
he
wyll
haue
his
feete
kiste
,
and
that
not
of
the
meaner
sorte
,
but
of
suche
as
are
of
greate
dignitie
:
Hée
sheweth
greate
fauour
to
others
,
if
he
suffer
theim
but
to
kysse
the
place
,
where
his
foote
hath
but
troden
.
So
muche
the
successour
of
Peter
,
and
the
viccar
of
Christ
,
hath
excelled
bothe
Peter
and
Chryste
,
in
honour
and
dignitie
.
But
I
woulde
to
God
that
he
wolde
so
followe
Chryste
,
and
Peter
,
in
doctrine
and
lyfe
,
as
he
doth
so
folishely
craue
of
all
men
by
the
name
of
them
,
to
be
worshipped
.
They
offered
vnto
hym
giftes
.
C
The
wyse
men
by
their
giftes
do
declare
from
whence
they
came
.
For
it
is
no
doubte
,
but
that
they
brought
these
gyftes
as
a
present
of
the
beste
thynges
that
they
had
in
theyr
countrey
.
But
note
here
,
that
euery
one
brought
not
his
seueral
&
proper
gyft
,
as
one
to
bring
Gold
,
an
other
frankensence
and
the
third
Myrrhe
,
but
they
broughte
these
three
seuerall
thynges
,
as
parteyninge
to
euerye
man
alike
.
They
chose
these
three
thinges
as
principall
among
others
.
Goulde
,
Frankensence
,
and
Myrrhe
.
The
profyte
whereof
dyd
much
enryche
the
East
part
.
After
this
maner
we
may
reade
,
that
Iacob
dyd
sende
of
preciouse
fruites
of
the
lande
into
Aegypt
.
Lykewise
the
quéene
of
Saba
broughte
gyftes
vnto
Salomon
the
kynge
.
Gene.
43
1.
King.
10
It
was
vsuall
amonge
the
Persians
,
to
haue
some
gift
in
theyr
hande
,
so
often
as
they
saluted
their
king
:
For
by
such
oblation
and
offeringe
of
gyftes
,
they
declare
the
good
affection
and
good
wyl
that
they
beare
to
theyr
kyng
.
But
where
as
the
wyse
men
worshippinge
the
king
,
according
to
the
maner
of
the
Persians
(
whose
kyngdome
they
thoughte
to
be
earthely
,
and
of
this
worlde
)
offered
the
fruites
of
the
earthe
:
it
is
our
parte
to
offer
spiritual
thynges
,
and
to
worshyppe
him
spiritually
,
seing
that
we
ar
fully
perswaded
,
that
his
kingdome
is
heauenly
.
Two
things
to
be
studied
of
euery
christian
.
Therefore
the
fyrste
kinde
of
worshipping
is
,
the
study
of
doctrine
,
and
Fayth
:
and
the
second
is
inuocation
.
For
so
he
is
trewly
worshypped
,
not
when
wee
geue
,
but
when
we
aske
.
After
this
,
there
followeth
not
only
bodely
afflictions
,
but
also
the
craftye
assaultes
of
the
deuyl
,
by
the
which
faith
is
exercysed
and
tryed
,
To
conclude
,
this
is
the
laufull
and
trewe
worshyppinge
,
whiche
he
requireth
,
Roma.
12.
to
geue
our
bodies
a
holy
and
acceptable
sacrifice
vnto
him
.
12
And
after
they
were
warned
of
God
in
sleepe
,
that
they
shoulde
not
go
agayne
to
Herode
,
they
returned
into
their
owne
countreye
an
other
waye
.
And
after
they
were
warned
.
B
The
wyse
men
coulde
not
perceyue
the
deceyte
of
Herode
.
The
simplicitie
of
Godlinesse
.
So
symple
alwaies
is
godlines
,
that
it
measureth
other
men
by
it selfe
.
The
oracles
therefore
of
God
is
at
hand
,
whiche
taketh
awaye
all
daunger
from
them
,
&
maketh
them
to
retourne
home
againe
in
safetie
.
M.
God
wolde
not
haue
these
good
,
The
dedes
of
the
godly
are
often
tymes
peruerted
by
●…he
wycked
.
sincere
,
and
innocente
men
retourne
to
the
wicked
tyrant
,
lest
that
they
,
for
lacke
of
knowledge
shoulde
haue
ben
made
against
their
willes
,
ministers
of
his
mallice
.
And
meter
it
was
that
they
obeied
the
commaundement
of
God
,
then
the
crafty
and
deceytfull
petition
of
Herode
.
B.
These
thinges
were
done
,
and
wrytten
for
oure
instruction
,
to
teache
vs
that
our
simplicitie
wyl
neuer
deceiue
vs
:
and
that
God
doth
continually
care
for
vs
.
A
singuler
comforte
.
So
that
he
wyll
soner
send
his
aungel
,
(
if
occasion
shuld
serue
)
then
he
wyll
suffer
vs
to
peryshe
in
any
daunger
,
Psalm
.
9●…
accordynge
to
the
sayinge
of
the
Prophete
.
Who
so
dwelleth
vnder
the
defence
of
the
moste
highe
,
shal
abide
vnder
the
shaddowe
of
the
almyghtie
.
Yea
almoste
all
the
Psalmes
and
the
whole
Scripture
,
being
written
for
our
consolation
,
do
often
inculcate
the
same
matter
:
that
God
,
in
all
thynges
dothe
defende
those
that
feare
him
,
althoughe
he
do
not
declare
the
same
,
by
manifest
reuelations
.
13
When
they
were
departed
,
beholde
the
aungell
of
the
lorde
appeared
to
Ioseph
in
slepe
saying
:
arise
and
take
the
childe
and
his
mother
and
flie
into
Egipte
:
and
be
thou
there
till
I
bring
the
worde
.
For
it
will
come
to
passe
that
Herode
shall
seke
the
child
to
destroye
it
.
When
they
were
departed
.
C.
How
many
dayes
it
was
from
the
departure
of
the
wyse
men
,
vntill
the
time
that
Ioseph
was
commaunded
to
flie
into
Egipte
,
it
is
not
knowen
,
neither
maketh
it
any
matter
,
saying
:
that
it
is
probable
,
that
the
lorde
spared
Mary
vntill
she
was
recouered
of
her
childbyrth
,
that
she
might
be
able
to
take
that
iourney
.
This
was
the
wonderfull
counsayle
of
God
,
whiche
woulde
saue
his
sonne
by
sleynge
from
one
place
to
an
other
.
M.
But
this
is
an
other
temptation
and
trybulation
of
Ioseph
,
in
this
cause
of
Chryste
.
C.
There
is
no
doubte
,
but
his
mynde
was
assaulted
with
verye
daungerouse
temptations
,
when
as
there
appered
no
hope
,
but
in
running
awaye
:
besyde
this
it
was
very
vnlikely
that
he
which
shuld
be
the
sauiour
of
al
men
,
could
be
saued
by
no
other
meanes
,
then
by
the
worke
and
industry
of
mortall
man
.
But
God
vsed
this
moderation
,
in
preseruing
his
sonne
,
that
he
might
geue
some
signes
of
his
heauenly
power
:
neither
did
God
make
this
so
manifest
,
but
that
it
laye
hid
vnder
the
shewe
of
infirmitie
.
For
the
full
tyme
of
the
glorifiyng
of
Christe
openly
,
was
not
yet
come
.
●…estion
.
And
flye
into
Aegipte
.
M.
Why
into
Aegipt
?
Could
he
not
flye
into
Iury
,
and
be
priuely
kept
in
some
place
there
?
I
aunswer
,
●…nswere
.
in
Aegypt
Herode
had
no
power
or
libertie
to
searche
where
the
childe
was
hidde
,
because
it
was
in
an
other
mans
dominion
:
but
in
Iuda
he
had
.
Furthermore
,
this
was
done
by
the
iust
iudgement
of
God
,
to
declare
that
it
should
come
to
passe
that
the
kingdom
of
God
should
be
taken
from
the
Iewes
&
caried
to
the
Gentiles
.
And
beside
this
,
Aegypt
being
nere
vnto
Palestine
was
more
proffitable
to
flie
vnto
.
Moreouer
,
it
was
necessary
,
that
the
scripture
whiche
the
Euangeliste
resisteth
here
,
●…erse
.
23.
should
be
fulfilled
.
It
is
very
well
therefore
.
If
Iury
dryue
away
Christe
.
Aegypt
will
receiue
him
.
Euen
so
,
if
our
kinsmen
,
if
our
frendes
,
yea
,
if
our
countrey
dryue
vs
and
expulse
vs
awaye
,
yet
let
vs
not
dispayre
,
for
we
shal
haue
place
and
frendship
among
straungers
.
If
Europe
do
banishe
vs
,
●…amu
.
27.
●…ene
.
41
King.
17
King.
10
Asia
will
receiue
vs
.
Dauid
being
expulsed
Iuda
,
was
receiued
and
entertained
in
Palestine
.
Ioseph
being
solde
of
his
brethren
in
Aegipte
,
was
greatly
exalted
.
Elias
being
driuen
from
the
company
of
men
,
was
nourished
of
Rauens
.
And
after
that
he
was
kept
by
the
widowe
of
Sarephta
.
By
this
therefore
we
are
tought
that
God
doth
not
always
preserue
those
that
are
his
by
one
kynde
of
meane
,
but
sometimes
mightely
he
declareth
his
power
,
and
some
tymes
again
very
obscurely
he
sheweth
forth
the
same
.
Nowe
this
wonderfull
meane
of
sauing
,
and
preseruing
,
vnder
the
crosse
of
the
sonne
of
God
,
teacheth
vs
that
they
do
very
wickedly
and
ill
,
whiche
will
prescribe
vnto
God
any
meane
or
waye
of
deliueraunce
.
Let
vs
suffer
therefore
our
health
to
be
wrought
of
him
by
vnlikely
meanes
.
Neither
let
vs
refuse
to
humble
our selues
,
whereby
the
better
he
may
shewe
forth
his
glory
.
But
specially
we
must
take
hede
that
we
flie
not
from
the
crosse
,
with
the
whiche
he
hath
exercised
his
sonne
from
his
infancy
.
The
folishnes
of
Christes
crosse
excelleth
all
wisdome
of
the
worlde
.
For
this
flight
is
a
parte
of
the
folishenes
of
the
crosse
,
and
yet
the
same
excelleth
all
the
wysdome
in
the
world
.
That
the
Sauiour
of
Iury
may
come
forth
and
shewe
him selfe
in
dewe
tyme
,
he
is
constrayned
to
flie
out
of
the
same
:
&
Aegipt
nourisheth
him
,
out
of
the
whiche
nothing
came
at
the
firste
,
but
that
whiche
was
cruell
and
hurtefull
.
Who
therefore
is
not
amased
at
the
worke
of
God
so
farre
beyond
mans
expectation
.
And
be
thou
there
vntill
I
bring
.
M.
This
consolation
and
comforte
the
aungell
bringeth
vnto
him
,
least
he
should
thynke
that
he
should
abide
still
in
Aegipte
in
exile
and
banishement
,
which
no
doubte
woulde
haue
bene
very
greuous
vnto
him
.
Furthermore
,
by
these
woordes
the
aungell
doth
declare
and
shewe
,
that
God
hereafter
will
take
charge
and
care
of
the
childes
lyfe
.
And
to
saye
the
truthe
,
Ioseph
had
great
nede
of
this
confirmation
and
strengthening
,
that
he
mightfully
be
perswaded
that
God
was
not
only
the
guyde
of
his
iourney
:
but
also
that
he
would
be
his
continual
keper
and
defender
in
his
banishement
.
And
by
this
meanes
God
would
pacifie
and
aswage
,
many
cares
,
with
the
whiche
the
harte
of
the
godly
man
might
exceadingly
haue
bene
tormented
and
troubled
,
to
the
ende
he
might
quietly
abide
in
Aegipte
.
For
there
was
no
moment
in
whiche
he
escaped
at
any
tyme
without
trouble
and
torment
,
for
nowe
againe
he
seeth
that
he
was
depriued
not
only
of
the
enheritaunce
promised
of
God
to
all
sainctes
,
but
also
of
the
temple
,
of
sacrifices
,
and
of
the
open
profession
of
the
faith
,
and
shold
dwell
among
the
moste
wicked
enemies
of
God
,
&
in
the
pitte
and
gulfe
of
superstition
.
Ioseph
in
the
persone
of
Christ
caried
the
redemption
of
mankinde
.
And
truly
he
caried
with
him
in
the
persone
of
the
infant
,
what
good
thing
soeuer
at
any
time
the
fathers
loked
for
,
or
the
lorde
had
promised
vnto
them
:
but
because
as
yet
he
had
not
sufficiently
proffited
in
the
faithe
&
knowledge
of
Christ
,
he
ought
of
necessitie
to
be
staied
with
this
commaundement
:
Be
thou
there
vntill
I
bring
thée
worde
,
least
it
should
be
greuous
vnto
him
,
being
banished
from
his
countrey
to
languishe
among
the
Aegiptians
.
We
are
taught
by
this
example
,
that
when
we
are
in
the
middest
of
affliction
and
mysery
,
we
loke
paciently
for
the
hande
of
the
lorde
,
whiche
will
deliuer
vs
from
the
same
:
God
neuer
forsaketh
those
that
obey
his
will
.
Then
that
we
doubte
not
,
but
that
the
same
prouidence
of
our
heauenly
father
wil
be
with
vs
in
tribulations
whiche
brought
vs
to
the
same
.
He
whiche
saith
,
go
,
and
flye
,
doth
neuer
forsake
those
that
are
in
flying
or
going
,
according
to
his
commaundement
.
For
it
will
come
to
passe
.
C.
In
that
the
aungel
doth
foreshew
a
secrete
thing
and
vnknowen
to
man
,
it
is
a
plaine
token
of
the
power
of
God
:
and
in
that
he
biddeth
Ioseph
by
flight
and
exile
,
to
saue
the
life
of
the
childe
:
it
is
a
token
also
of
humanitie
,
and
pertaining
to
the
infirmitie
of
the
fleshe
,
vnto
the
which
Christ
as
yet
was
subiecte
.
M.
Nothing
therefore
is
hydden
from
the
Lorde
.
The
wicked
tyraunt
deceiued
the
wyse
men
,
but
he
could
not
by
fayning
that
he
him selfe
would
come
&
worship
,
deceiue
the
liuing
god
,
who
knoweth
the
councell
of
princes
.
Psalm
.
33.
In
what
misery
were
the
godly
,
if
that
wicked
hipocrites
might
deceiue
the
lorde
.
But
for
certayne
let
vs
be
assured
that
there
is
no
knowledge
,
no
wysdome
,
Prouerb
.
21
no
counsell
against
the
lorde
.
M.
Wherefore
the
aungell
saith
not
:
It
will
come
to
passe
that
Herode
shall
destroye
the
chylde
:
but
that
he
wil
seke
to
destroy
the
childe
.
In
this
example
is
depainted
vnto
vs
,
that
all
the
fond
and
vayne
enterpryses
of
the
wicked
against
this
Christe
,
The
wicked
cannot
destroy
in
dede
how
much
so
euer
they
seke
to
destroy
.
whom
(
whylest
they
would
destroy
in
dede
)
do
nothing
els
but
seke
to
destroie
:
and
in
vayne
,
for
so
much
as
he
can
be
destroyed
of
none
,
whiche
at
length
shal
deliuer
al
the
wicked
to
euerlasting
punishement
and
destruction
.
We
must
thinke
the
like
of
the
iust
and
all
godly
men
,
whom
the
vngodly
seke
to
destroy
in
vayne
,
because
they
are
neuer
forsaken
of
God
,
as
the
prophet
saith
,
The
vngodly
seeth
the
righteous
and
seketh
occasion
to
slaye
him
,
Psalm
.
37
but
the
lorde
will
not
leaue
him
in
his
hande
,
nor
condemne
him
when
he
is
iudged
.
1.
Pet.
5.
Let
vs
therfore
cast
our
care
vpon
him
,
because
it
is
he
that
careth
for
vs
.
14
So
when
he
awoke
,
he
toke
the
child
and
his
mother
,
by
night
,
and
departed
into
Aegipt
.
And
when
he
awoke
.
C.
That
Ioseph
without
delay
obayeth
the
commaundement
of
the
aungell
,
we
may
gather
agayne
the
certaintie
of
the
dreame
.
For
such
willingnes
in
obeying
,
doth
plainely
declare
,
that
he
nothing
doubted
,
but
that
God
was
the
author
&
cause
of
taking
his
slighte
.
Notwithstanding
,
this
might
seme
to
be
attributed
to
distrust
,
that
he
taketh
his
iourney
so
priuily
in
secrete
.
For
his
departure
in
the
night
was
not
without
great
feare
but
the
excuse
is
easy
.
He
sawe
that
a
base
and
abiecte
kynde
of
way
in
sauing
,
was
appointed
from
aboue
vnto
hym
,
he
thought
it
good
therefore
priuily
with
feare
,
(
as
commonly
men
do
in
the
extremitie
)
to
take
his
flight
.
It
is
mete
therefore
that
we
temperate
and
measure
our
feare
with
predictions
and
forewarnings
of
God
,
with
the
whiche
if
it
agrée
,
it
is
not
contrary
to
faith
.
15
And
was
there
,
vnto
the
death
of
Herode
,
that
it
might
be
fulfilled
which
was
spoken
of
the
lorde
by
the
prophete
,
saying
.
Out
of
Aegipt
haue
I
called
my
sonne
.
And
was
there
vnto
the
death
.
A.
How
long
the
childe
abode
in
Aegypt
it
is
not
well
knowen
.
M.
There
are
some
that
write
that
Ioseph
,
and
Mary
abode
in
Aegipte
with
the
childe
Iesus
seuen
yeares
.
But
in
what
place
they
abode
in
Aegipte
,
and
howe
they
were
there
accepted
:
also
whether
there
were
any
miracles
concerning
them
,
and
suche
lyke
,
because
the
Euangelistes
make
no
mention
of
the
same
,
we
ought
not
more
curiously
then
they
to
stande
about
it
.
That
it
might
be
fulfilled
.
B.
Or
brought
to
passe
.
For
the
scripture
is
fulfilled
,
or
brought
to
passe
,
when
that
is
done
whiche
it
before
declared
or
rehersed
,
or
by
any
kynde
of
meanes
spake
.
In
this
place
we
must
vnderstande
the
scripture
,
or
that
which
is
spoken
of
the
lorde
,
to
be
fulfilled
,
when
that
is
done
or
brought
to
passe
,
which
of
the
same
is
rehersed
:
although
it
be
not
the
thing
it selfe
,
of
the
whiche
it
is
properly
spoken
or
written
,
but
hath
some
congruence
and
likelihode
with
the
thing
that
is
past
and
finished
.
●…iscōstruing
of
the
place
of
●●e
prophetes
C.
But
because
Mathewe
doth
saie
that
the
prophesy
is
fulfilled
,
many
haue
thought
that
the
prophete
ment
nothing
els
but
that
which
is
expressed
,
and
thereby
they
conster
it
thus
:
that
the
Iewes
did
foolyshly
in
seking
to
oppresse
and
resiste
the
sonne
of
God
,
because
the
father
called
him
out
of
Aegipt
.
And
after
this
manner
,
amis
they
do
wrest
the
woordes
of
the
prophete
,
whose
meanynge
is
to
proue
the
Iewes
gilty
of
ingratitude
,
who
from
their
infancy
&
original
,
haue
had
God
the
father
louing
and
benificiall
vnto
them
,
and
yet
with
newe
sinnes
,
they
seke
to
prouoke
him
to
anger
more
and
more
.
Wherefore
let
vs
determine
without
controuersie
that
this
place
ought
not
to
be
referred
to
Christe
.
And
yet
neuertheles
the
place
is
not
strained
into
an
vnpropre
sence
and
meaning
,
but
aptly
applied
according
to
the
present
occasion
.
The
true
vn●…erstanding
of
●…e
place
of
●…e
prophetes
Thus
are
the
woordes
of
the
prophete
to
be
vnderstoode
.
For
so
muche
as
the
childe
,
as
yet
was
in
Israel
.
I
brought
him
out
of
the
miserable
seruitude
and
bondage
,
in
the
which
he
was
ouerwhelmed
and
drowned
.
At
the
first
he
was
like
vnto
a
dead
man
,
and
Aegipt
was
vnto
him
as
it
were
a
sepulcher
,
but
I
brought
him
as
it
were
out
of
the
wombe
,
into
the
light
of
life
.
Not
without
cause
the
lorde
speaketh
this
,
because
the
deliueraunce
was
as
it
were
a
certaine
natiuitie
of
the
people
,
by
the
whiche
they
became
newe
borne
.
For
then
openly
the
tables
of
adoption
were
made
,
when
as
the
lawe
being
promulgated
and
published
,
they
were
made
a
peculiar
people
vnto
God
,
a
priestly
kyngdome
,
and
a
holy
nation
,
when
as
they
were
seperated
from
all
people
:
yea
,
finally
when
as
the
lorde
dwelling
in
the
middest
of
them
erected
and
buylt
a
tabernacle
to
him self
.
Wherefore
the
woordes
of
the
prophete
are
in
effect
as
if
he
should
haue
said
,
that
the
people
were
escaped
out
of
Aegipte
,
as
out
of
the
depe
gulfe
of
death
and
destruction
.
Nowe
the
redemption
by
Christe
being
brought
vnto
them
,
what
is
it
els
,
but
a
rising
from
death
,
and
the
beginning
of
a
newe
lyfe
?
For
almoste
the
light
of
saluation
was
extinguished
,
when
as
God
in
the
persone
of
Christe
,
againe
begat
vnto
him
a
true
churche
:
then
came
the
churche
out
of
Aegipte
,
as
it
was
brought
before
from
thence
,
a
whole
body
.
For
this
analogy
or
proportion
maketh
that
it
should
not
seme
absurde
,
that
Christe
passed
some
parte
of
his
childhode
in
Aegipte
:
but
rather
the
grace
and
power
of
God
was
the
more
manifeste
,
and
his
wisdome
did
the
more
appeare
,
that
light
should
arise
out
of
the
pitte
and
dungeon
of
Darkenes
.
For
otherwyse
the
carnal
sense
and
meaning
might
make
muche
a
do
here
,
that
the
redemer
should
come
out
of
Aegipte
.
Mathewe
therfore
doth
shewe
that
it
is
no
vnwonted
or
newe
thing
,
that
God
would
call
his
sonne
to
him
from
thence
,
and
that
rather
this
thing
did
concerne
the
confirmation
of
our
faith
,
that
as
in
times
past
,
euen
so
nowe
the
churche
of
God
should
spring
in
Aegipte
,
from
the
one
ende
to
the
other
.
By
this
meanes
it
is
otherwyse
,
because
in
tymes
past
all
the
people
were
shut
vp
in
the
brikehouse
or
pryson
of
Aegipt
:
but
in
the
second
redemption
only
Christe
the
head
of
the
churche
was
there
priuely
kepte
,
but
he
it
was
,
in
whome
was
included
the
life
and
saluation
of
all
men
.
Bu.
Moreouer
the
scripture
is
fulfilled
,
when
as
one
thing
oftentimes
is
finished
and
done
.
As
this
:
Esay
.
6.
Marke
.
4.
Actes
.
28
Roma.
11.
With
the
eares
ye
shall
heare
and
not
vnderstande
.
Of
the
whiche
in
the
thirtene
chapter
of
Mathew
,
is
made
mention
also
.
And
the
same
saying
was
fulfilled
in
the
Iewes
in
the
time
of
the
prophete
Esaye
.
16
Then
Herode
when
he
sawe
that
he
was
mocked
of
the
wyse
men
,
he
was
eexceading
wrath
,
and
sent
forth
men
of
warre
,
and
flewe
all
the
children
that
were
in
Bethlehem
,
and
in
all
the
costes
(
as
many
as
were
two
yere
olde
an
vnder
)
according
to
the
time
whiche
he
had
diligently
learned
of
the
wise
men
.
Then
Herode
when
he
sawe
.
B.
Here
we
may
se
that
the
wyse
men
were
neither
kinges
nor
princes
,
for
if
they
had
they
could
not
haue
scaped
away
without
the
knowledge
of
Herode
,
neither
would
he
haue
sent
them
away
to
Betlehem
without
some
to
wayte
vpon
them
for
nobilities
sake
.
C.
But
as
touching
the
texte
.
Mathewe
speaketh
of
the
minde
and
opinion
of
Herode
,
who
thought
him selfe
to
be
deceiued
of
the
wyse
men
,
because
they
would
not
be
ministers
of
his
wicked
crueltie
.
He
in
dede
was
rather
taken
in
his
owne
craft
and
fraude
,
which
deceitfully
fayned
that
he
ment
to
come
and
worship
the
newe
king
.
M.
Therfore
in
that
the
wyse
men
retourned
not
,
according
to
their
promise
,
it
was
not
done
for
any
crafte
and
contempt
,
but
because
they
were
admonished
to
the
contrary
by
the
commaundement
of
God.
He
was
exceading
wrath
.
Although
the
wise
men
seme
to
geue
this
cause
of
greate
and
vehement
anger
,
yet
they
are
not
in
faulte
of
this
fearce
and
mad
crueltie
.
Two
kyndes
of
anger
.
For
there
are
two
kyndes
of
anger
,
the
one
deserued
,
the
other
vndeserued
.
The
deserued
anger
is
with
the
whiche
God
is
prouoked
against
sinners
,
parentes
against
disobedient
children
,
magistrates
against
wicked
subiectes
,
and
maisters
against
negligent
scholers
,
and
such
like
.
He
that
geueth
occasion
of
suche
anger
,
offendeth
and
is
in
faulte
,
because
the
party
against
whome
the
offence
is
committed
is
iustly
angry
,
but
suche
was
not
the
anger
of
Herode
.
The
vndeserued
anger
is
when
as
they
are
angery
whiche
are
let
by
some
meanes
or
other
from
their
wicked
intent
and
purpose
.
He
that
geueth
occasion
to
these
,
is
not
in
faulte
.
With
this
kinde
of
anger
was
Herode
angry
,
wherefore
the
faulte
was
in
him selfe
and
not
in
the
wyse
men
.
And
he
sent
forth
men
of
warre
and
slewe
C.
Iosephus
maketh
no
mention
of
this
history
.
Macro
.
li.
2.
Saturnaliorum
.
Only
Macrobius
shewyng
the
iestes
and
dedes
of
Augustus
,
saith
.
When
he
harde
that
all
the
children
that
were
two
yeare
olde
and
vnder
,
should
(
by
the
commaundement
of
Herode
)
be
slayne
,
and
that
among
the
multitude
his
owne
sonne
was
slaine
also
,
he
sayde
,
I
had
rather
be
Herodes
hogge
then
his
sonne
.
But
in
dede
sufficient
enough
is
the
authoritie
of
Mathew
vnto
vs
.
For
so
notable
a
dede
should
not
haue
bene
pretermitted
of
Iosephus
,
and
yet
notwithstanding
it
is
no
meruaile
that
he
maketh
no
mention
of
the
infantes
,
when
as
he
doth
lightly
passe
ouer
&
obscurely
touch
the
detestable
example
of
crueltie
,
that
almost
euen
at
the
same
tyme
he
shewed
in
destroying
all
the
Iudges
,
that
no
remnaunt
of
the
stocke
of
Dauid
might
remayne
.
There
is
no
doubt
,
but
one
feare
,
constrained
him
to
commit
bothe
kyndes
of
murther
:
and
yet
for
all
that
,
there
is
great
doubt
,
as
concerning
the
tyme
.
For
when
as
the
Euangelist
saith
that
the
children
that
were
two
yeare
old
and
vnder
,
were
slayne
according
to
the
tyme
,
that
he
had
diligently
learned
of
the
wyse
men
,
we
may
thereby
gather
that
Christ
was
come
to
that
age
,
or
very
nere
thereaboutes
.
Howe
greatly
with
feare
Herode
was
amased
,
When
the
rumor
was
spred
abrode
of
the
newe
kyng
that
was
borne
,
we
harde
before
.
At
the
whiche
tyme
(
feare
letting
hym
)
he
durst
not
fende
any
priuy
betrayor
or
spye
,
whiche
diligently
might
haue
searched
out
all
thinges
.
And
yet
we
neade
not
marueyle
that
he
was
withhelde
and
let
,
so
long
tyme
from
suche
wicked
and
detestable
slaughter
:
specially
when
as
the
fame
of
the
retourne
of
the
wyse
men
as
yet
was
newe
and
brim
in
all
places
.
And
certainly
it
may
well
be
coniectured
and
thought
,
that
this
wicked
dede
which
did
reuolue
and
pricke
in
his
minde
,
did
lynger
and
watche
,
for
his
occasion
:
and
it
may
be
that
he
first
flewe
the
Iudges
,
whereby
(
the
people
being
depriued
of
their
Iudges
)
he
might
constrayne
them
to
ende
any
matter
without
dammage
or
checke
.
Whereby
we
may
easely
gather
,
that
fondly
they
argue
,
which
wold
make
Christe
two
yeares
olde
when
he
was
worshipped
of
the
wyse
men
:
because
at
the
second
time
when
the
starre
appeared
.
Herode
slewe
the
children
that
were
two
yeare
olde
and
vnder
.
For
foolishely
they
take
this
for
auauntage
,
that
the
starre
appeared
not
before
the
byrth
of
Christe
.
It
is
muche
more
lykely
that
they
were
admonished
in
dew
tyme
that
they
might
take
their
iourney
with
the
natiuitie
of
Christ
,
to
th
ende
they
might
finde
and
sée
the
childe
newe
borne
,
and
in
the
cradell
or
els
in
his
mothers
lap
.
But
this
specially
is
a
childishe
opinion
,
to
thinke
that
these
wyse
men
came
out
of
an
vnknowen
countrey
,
or
as
it
were
out
of
a
new
world
,
whereby
they
should
be
constrained
to
spende
twoo
yeares
in
comming
.
Furthermore
there
ariseth
no
discommoditie
by
the
order
of
this
history
which
we
haue
propounded
,
namely
that
the
wyse
men
came
before
the
tyme
of
her
childbirth
was
fully
complete
and
ended
,
and
sought
for
the
kyng
that
was
borne
,
and
not
whiche
was
two
yeare
olde
:
that
Ioseph
also
(
they
being
retourned
into
their
countrey
)
fled
by
night
,
but
in
passing
away
,
perfourmed
that
which
was
godly
at
Hierusalem
,
●…it
.
12.
according
to
that
whiche
is
wryten
in
the
lawe
of
the
lord
.
And
that
he
being
fled
into
Aegipte
,
Herode
carefully
sought
to
destroy
the
child
,
and
last
of
all
,
that
at
the
lengthe
brake
out
the
hidden
mischiefe
of
crueltie
,
which
more
then
a
yeare
and
a
halfe
he
had
kept
secrete
.
For
this
aduerbe
(
Then
)
doth
not
alwayes
in
the
scripture
signifie
the
continuall
tyme
:
but
often
tymes
it
is
vsed
,
where
as
there
is
a
continuall
distaunce
of
thinges
.
17
Then
was
fufilled
that
whiche
was
spoken
by
the
prophet
Ieremy
,
where
18
he
sayd
:
In
Rhama
was
there
a
voyce
harde
,
lamentation
,
weping
,
and
great
morning
.
Rachel
weping
for
her
children
and
woulde
not
be
comforted
,
because
they
were
not
.
Then
was
fulfilled
that
.
Bu.
He
bringeth
forth
the
place
of
the
prophete
,
not
so
muche
to
declare
and
shewe
that
all
these
thinges
were
so
disposed
and
done
by
the
power
of
God
,
as
to
heape
together
the
cruell
and
detestable
childeslaughter
of
Herode
.
For
nowe
in
this
testimony
also
,
he
declareth
the
mourning
and
lamentation
of
mothers
,
and
specially
to
this
ende
,
that
we
might
haue
a
moste
absolute
example
of
greuouse
affliction
.
And
examples
are
the
more
liuely
&
of
greater
force
,
if
they
be
made
manifest
and
plaine
by
similitudes
.
A
voice
in
Rhama
.
This
place
is
taken
out
of
the
prophecie
of
Ieremie
.
●…my
.
31
C.
It
is
sure
that
the
prophete
described
&
set
forth
the
great
destruction
of
the
tribe
of
Beniamin
,
whiche
happened
in
his
tyme
.
Bu.
Rhama
is
not
a
proper
name
but
an
Hebrewe
appellatiue
,
whiche
signifieth
hye
,
or
great
,
although
in
the
tribe
of
Beniamin
there
is
a
citie
of
that
name
,
not
farre
from
Gabaon
,
Iosua
.
18.
Iud.
4.
&
19
as
we
may
reade
in
the
booke
of
Iosua
and
Iudges
.
Rachel
mourning
for
her
children
.
Where
as
here
,
weping
and
mourning
is
attributeed
to
Rachel
being
dead
,
it
is
done
by
a
figure
called
Prosopopaeia
,
which
is
when
we
bring
in
those
that
are
dead
as
if
they
were
aliue
,
whiche
figure
is
of
greate
force
to
moue
affections
.
Neither
(
truly
)
doth
the
prophete
Ieremy
bring
in
the
colours
of
Rhetoricke
only
to
adorne
and
beutifie
his
order
of
speache
:
but
because
otherwyse
the
hardnes
and
dulnes
of
those
whiche
are
aliue
,
coulde
not
be
corrected
and
amended
,
then
if
the
dead
(
after
a
sorte
)
should
be
called
out
of
their
graues
,
to
bewayle
and
lament
the
vengeaunce
of
God
,
whiche
before
time
was
muche
derided
,
and
not
regarded
.
When
as
ther
the
prophecie
of
the
prophet
was
fulfilled
.
Mathewe
vnderstandeth
not
that
it
was
in
that
place
forshewed
what
Herode
should
do
:
but
by
the
comming
of
Christe
,
that
that
same
mourning
and
sorrowyng
whiche
long
before
the
Beniamites
suffered
,
was
nowe
renewed
:
and
so
he
would
preuente
that
stombling
blocke
and
offence
,
which
els
might
trouble
the
mynde
of
the
godly
:
whiche
was
this
,
that
no
sauing
healthe
was
to
be
hoped
for
of
him
,
for
whose
sake
so
soone
as
he
was
borne
the
tender
innocentes
shold
be
tormented
.
Yea
,
this
was
a
wrong
and
vnhappy
foresight
and
knowledge
,
that
the
Natiuitie
of
Christe
should
kindell
a
greater
flame
of
crueltie
,
then
commonly
is
wont
to
burne
in
mortal
warres
.
M.
Twyse
therefore
the
prophecie
of
Ieremy
is
fulfilled
:
once
,
when
the
children
of
Israell
were
caried
into
captiuitie
,
namely
the
tribe
of
Iuda
and
Beniamin
.
Then
was
there
in
dede
mourning
among
them
.
After
that
againe
it
was
fulfilled
,
when
as
the
Bethlemites
and
those
dwelling
there
aboutes
,
wepte
bitterly
for
their
children
which
Herode
had
slayne
.
C.
For
as
the
instauration
and
newe
building
was
promised
by
the
prophete
,
whereas
the
people
were
destroied
euen
to
the
very
infantes
:
euen
so
Mathew
doth
admonishe
vs
,
that
,
that
great
slaughter
committed
,
should
nothing
at
all
hinder
the
comming
of
the
promised
redemer
.
It
is
not
vnknowen
vnto
vs
,
how
ful
of
confortable
places
,
that
chapter
of
Ieremy
is
replenished
.
For
after
that
funerall
complainte
,
immediatly
it
followeth
,
Leaue
of
from
weping
&
crying
,
withholde
thine
eyes
from
teares
,
for
thy
labour
shal
be
rewarded
:
&
they
shal
come
againe
out
of
the
lande
of
their
enemies
.
Because
they
were
not
.
Bu.
Presupposed
or
this
vnderstoode
among
the
liuing
,
but
were
taken
from
:
Among
them
by
Herode
,
or
els
according
to
the
meaning
of
the
prophete
:
Because
they
were
not
,
that
is
,
the
Israelites
being
slaine
,
led
into
Aegipte
and
there
kept
in
bondage
,
were
,
as
if
they
had
neuer
bene
,
but
semed
to
be
quite
destroyed
.
Finally
,
where
as
the
prophete
writeth
that
the
voice
of
Rachel
weping
,
was
hearde
on
hie
,
and
afterwarde
also
sheweth
the
great
consolation
of
the
lorde
that
followed
:
The
voyce
of
Gods
children
pearceth
the
heauens
.
we
are
taught
that
the
voyce
of
suche
as
mourne
is
harde
euen
to
the
heauens
,
and
yet
not
in
vayne
,
but
quickly
they
receiue
comforte
,
and
great
consolation
.
19
But
when
Herode
was
dead
,
beholde
the
aungell
of
the
lorde
appeared
in
slepe
to
Ioseph
in
Aegipt
saying
.
But
when
Herode
was
dead
.
Bu.
Herode
rained
aboue
.xxxvij.
yeares
,
the
kingdom
being
appointed
to
him
of
the
Romaines
foure
and
thirty
yeares
after
that
Antigonus
was
slaine
,
Lib.
anti.
17
cap.
10.
as
Iosephus
wryteth
,
he
being
a
wonderfull
cruell
and
euil
tyraunt
.
But
what
for
his
crueltie
?
at
the
last
he
died
,
and
our
Christe
reigneth
eternally
:
and
this
might
haue
bene
saide
of
Herode
,
Psalm
.
37
I
haue
sene
the
vngodly
florishing
and
in
great
power
,
like
vnto
the
baie
trée
.
I
went
by
,
and
loe
he
was
gone
,
I
soughte
him
but
his
place
coulde
no
wheare
be
founde
.
But
of
what
kynde
of
disease
died
this
tyrante
?
Iosephus
wryteth
of
suche
a
one
,
that
no
doubte
the
wonderfull
plague
of
God
was
declared
vpon
him
.
For
howe
many
yeares
so
euer
the
wicked
are
forborne
,
God
spareth
the
wicked
for
a
time
,
but
at
length
he
plageth
them
for
al
at
lengthe
notwithstanding
God
powreth
his
vengeaunce
vpn
them
:
the
whiche
when
it
fell
vpon
Herode
,
what
proffite
,
what
pleasure
was
his
olde
tyranny
and
filthy
pleasure
vnto
him
?
Behold
the
aungel
of
the
lorde
.
B.
That
the
aungell
is
present
againe
with
Ioseph
,
and
sheweth
him
that
Herode
is
dead
,
&
called
him
backe
againe
from
exile
and
banishement
,
it
commendeth
vnto
vs
the
singuler
loue
of
our
heauenvly
father
,
who
maketh
our
tribulation
momentany
and
light
,
2.
Cor.
4.
and
hath
prepared
against
the
same
an
exceading
and
eternall
wayghte
of
glory
vnto
vs
.
Before
he
promised
Ioseph
to
bring
him
woorde
in
time
of
his
retourne
,
here
therefore
is
shewed
the
true
performance
of
the
promise
of
God
.
Let
vs
here
note
that
God
will
sende
his
aungels
,
rather
then
he
will
leade
his
seruauntes
in
troublesome
Aegipte
.
Moreouer
,
that
the
aungels
haue
frée
accesse
and
passage
,
to
and
from
Aegipte
.
Neither
is
there
any
place
so
wicked
,
whereby
the
deuine
prouidence
of
God
will
let
to
visite
and
comforte
those
that
are
his
therein
.
C.
To
conclude
,
the
lorde
doth
at
no
time
,
nor
in
no
place
forsake
those
that
are
his
,
but
duely
dothe
aide
and
assiste
them
.
In
Aegipte
.
Here
is
shewed
the
perseueraunce
of
the
faith
of
Ioseph
,
who
once
stirred
not
his
foote
out
of
Aegipte
,
vntill
he
was
called
agayne
by
the
commaundement
of
God
into
his
countrey
.
20.
Saying
,
arise
and
take
the
childe
and
his
mother
,
and
go
into
the
lande
of
Israel
,
for
thei
are
dead
which
sought
the
childes
life
.
Saying
arise
and
take
.
M.
The
Euangelist
here
doth
very
well
order
the
woordes
of
the
aungell
,
whiche
saide
not
:
Arise
and
take
thy
childe
:
but
simplely
,
Take
the
childe
and
his
mother
:
that
those
thinges
following
may
agree
with
that
whiche
goeth
before
in
the
first
chapter
.
And
go
into
the
lande
of
Israell
.
Ioseph
was
thus
commaunded
,
because
it
behoued
the
childe
to
be
brought
vp
in
the
lande
of
Israell
and
not
in
Aegipte
,
least
he
might
seme
to
be
an
Aegiptian
and
not
an
Israelite
.
Furthermore
,
there
was
a
consideration
to
be
had
of
Ioseph
and
Mary
,
to
whom
no
doubt
it
was
greuous
(
the
feare
of
Herode
being
taken
awaye
)
to
abyde
any
longer
without
cause
in
Eegipte
,
and
to
be
depryued
of
their
owne
lande
,
and
countrey
.
Whiche
sought
the
childes
life
.
M.
This
is
an
Hebrewe
phrase
,
in
stede
of
,
They
went
about
to
kyl
the
chyld
.
This
same
was
tolde
of
the
aungel
before
,
but
in
other
woordes
,
when
he
sayde
:
For
it
will
come
to
passe
that
Herode
will
seke
the
chyldes
lyfe
to
destroye
it
.
21
And
he
arose
and
toke
the
chyld
and
his
mother
,
and
went
into
the
lande
of
Israell
.
A.
As
Ioseph
obeyed
the
first
commaundement
without
delaye
,
when
he
was
commaunded
to
flée
into
Aegipt
:
euen
so
nowe
at
the
seconde
tyme
he
obeyeth
,
committing
him selfe
to
the
regiment
of
the
heauenly
kyng
.
22
But
when
he
hearde
that
Archelaus
did
reigne
in
Iury
,
in
the
rowme
of
his
father
Herode
,
he
was
afrayde
to
go
thither
,
notwithstanding
after
he
was
warned
of
God
in
a
slepe
,
he
turned
aside
into
the
partes
of
Galilë
.
But
when
he
hearde
that
Archelaus
.
C.
It
is
likely
that
Ioseph
retourned
from
Aegipte
immediatly
after
the
death
of
Herode
,
before
that
Augustus
Caesar
had
appointed
and
decreed
Archelaus
to
be
his
deputie
and
ruler
in
Iury
,
because
in
his
fathers
testament
or
will
,
he
was
appointed
the
successor
of
his
kingdome
,
although
he
toke
not
vnto
him
the
glorious
name
and
titell
of
a
kyng
,
for
that
stoode
alwayes
at
the
appointment
and
wyll
of
Caesar
:
neuertheles
he
bare
rule
of
al
things
:
after
this
he
went
to
Rome
,
and
was
fully
confirmed
and
established
:
all
was
graunted
vnto
him
,
sauing
the
name
of
king
,
and
that
was
only
denied
till
suche
tyme
,
as
he
deserued
the
same
by
his
valiant
dedes
.
But
Philip
bare
rule
of
Galile
,
being
a
man
of
a
gentle
nature
,
and
almoste
none
lyke
vnto
him
.
●…entle
and
●…rcifull
●●nce
maketh
〈◊〉
subiect
to
〈◊〉
without
●●nger
.
Therefore
Ioseph
by
the
forewarning
of
the
aungell
,
gate
him
into
his
dominion
,
because
vnder
a
gentill
and
mercifull
prince
there
is
no
daunger
.
As
concerning
this
Archelaus
the
sonne
of
Herode
,
we
may
reade
more
in
Iosephus
.
He
was
afrayde
to
go
thether
.
C.
We
must
alwayes
haue
in
minde
the
determinate
counsell
and
purpose
of
God
,
Christ
was
exercised
with
●…he
crosse
,
euē●…rom
his
childhoode
.
which
kept
his
sonne
euen
from
the
beginning
vnder
the
rudimentes
and
instructions
of
the
crosse
,
because
afterward
,
that
same
should
be
the
onely
waye
and
meane
to
deliuer
his
Churche
.
The
ende
of
Christes
crosse
.
For
therefore
he
toke
vpon
him
our
infirmities
:
therefore
he
was
in
perill
and
daunger
:
and
therefore
he
was
subiecte
,
to
feare
,
that
his
Churche
being
deliuered
by
his
power
from
perill
from
daunger
,
&
from
feare
,
might
feare
no
more
,
but
haue
continually
euerlasting
peace
and
quietnes
.
Wherefore
,
his
daunger
was
our
safegarde
,
and
his
feare
was
our
sure
trust
&
confidence
:
not
that
he
then
feared
that
any
daunger
should
happen
to
hym selfe
,
by
reason
of
his
age
,
but
because
for
the
feare
of
Ioseph
and
Mary
,
they
were
caried
to
and
fro
,
he
may
truly
be
sayde
to
haue
taken
our
feare
vpon
hym
,
that
he
myght
brynge
vnto
vs
a
peaceable
and
quiet
truste
.
23
And
went
and
dwelt
in
a
cittie
called
Nazareth
:
that
it
might
be
fulfylled
which
was
spoken
by
the
prophetes
:
he
shal
be
called
a
Nazarite
.
And
went
and
dwelt
.
M.
Luke
the
Euangelist
saith
,
Luke
.
4
that
Iesus
was
noursed
and
brought
vp
in
this
cittie
of
Nazareth
.
This
place
must
be
ioyned
with
that
in
the
second
of
Luke
,
where
it
is
wrytten
thus
:
And
when
they
had
performed
all
thinges
according
to
the
lawe
of
the
lord
,
(
for
he
speaketh
of
the
lawe
of
purifiyng
)
they
retourned
into
Galile
,
to
their
owne
cittie
of
Nazareth
.
Least
any
man
should
thinke
that
they
gat
them
to
their
owne
cittie
immediatly
after
their
purifiyng
,
the
history
of
the
wyse
men
,
doth
staye
&
let
,
beside
also
the
exile
into
Aegipt
the
which
being
ended
,
they
retourned
into
their
own
cittie
Nazareth
,
as
our
Euangeliste
Mathew
declareth
.
That
it
might
be
fulfilled
.
Theuangelist
might
haue
shewed
another
reason
why
they
went
into
this
citty
,
namely
the
which
Luke
semeth
to
alleage
,
Luke
.
2
when
he
sayth
:
They
retourned
to
their
owne
cittie
Nazareth
.
But
according
to
his
manner
and
order
,
he
would
not
pretermit
the
occasion
of
the
prophesy
fulfilled
,
to
the
ende
we
mighte
learne
,
that
all
thinges
that
were
done
as
concerning
Christe
,
were
signified
before
by
the
foretellinges
of
the
prophetes
.
By
the
prophetes
.
Why
doth
Mathewe
vse
here
the
plurall
number
,
when
as
he
alleageth
but
the
testimony
of
one
prophete
?
why
he
so
doth
we
shall
see
by
and
by
.
He
shal
be
called
a
Nazarite
.
C.
Mathew
doth
not
bring
this
woorde
Nazarite
of
Nazareth
,
as
though
it
were
the
true
and
proper
etimologie
and
force
thereof
:
but
it
is
only
an
allusion
whiche
hath
some
other
meaning
.
For
the
Hebrewe
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
holy
and
consecrated
vnto
God
:
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nazar
,
whiche
signifieth
to
separate
.
The
Hebrewes
(
truly
)
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nezer
,
a
flower
,
but
there
is
no
doubt
but
that
Mathewe
had
respecte
vnto
the
former
sence
and
meaning
.
For
we
do
not
reade
that
the
Nazarites
are
called
florishing
or
garnished
,
but
they
were
those
whiche
were
consecrated
to
the
lorde
,
accordyng
to
the
prescripte
lawe
,
Nume.
6.
as
we
may
reade
in
the
booke
of
Numbers
.
Wherfore
the
sence
and
meaning
is
this
,
namely
,
although
Ioseph
by
feare
was
constrained
to
go
into
a
corner
,
of
Galile
,
yet
for
all
that
,
the
lord
had
a
farther
respect
and
purpose
,
to
haue
the
cittie
of
Nazareth
ordeyned
a
dwellinge
place
for
Christe
,
to
the
ende
the
name
of
a
Nazarite
might
pertaine
vnto
him
.
The
place
also
in
the
thirtene
of
Iudges
is
here
noted
,
for
there
mention
is
made
of
Samson
:
but
because
Samson
was
not
called
a
redemer
of
the
people
,
sauing
only
in
the
respecte
that
he
was
a
figure
of
Christe
:
Sampson
was
only
a
figure
of
Christ
and
the
health
which
he
brought
by
his
hande
vnto
the
people
,
was
a
certaine
obscure
and
mistical
proheme
and
foreshewing
,
of
the
full
and
perfecte
sauing
health
,
which
at
the
length
was
reueled
and
exhibited
by
the
sonne
of
God
to
the
whole
worlde
:
whatsoeuer
goodnes
the
scripture
doth
shewe
of
Sampson
,
it
oughte
to
be
referred
vnto
Christe
.
Wherefore
Christe
is
the
chiefe
example
,
Sampson
the
inferiour
tipe
and
shadowe
.
But
where
as
Mathew
putteth
prophetes
in
the
plural
number
,
it
may
easely
be
aunswered
:
because
the
booke
of
Iudges
was
compyled
and
made
of
many
prophetes
.
Although
that
which
is
here
spoken
of
prophetes
,
is
muche
more
ample
and
large
.
For
Ioseph
which
was
a
temporall
sauiour
and
preseruer
of
the
Churche
,
and
many
wayes
bare
the
figure
of
Christ
,
yea
the
very
Image
and
patterne
of
hym
,
was
called
of
his
brethren
the
Nazarite
,
that
is
to
saye
,
the
flourishing
among
his
brethren
:
Gene.
4●…
Deut.
33.
as
we
may
reade
in
Genesis
&
Deutronomy
.
God
therefore
would
haue
the
excellent
dignitie
(
the
shewe
whereof
he
declared
in
Ioseph
)
to
appeare
in
Sampson
,
and
gaue
him
also
the
name
of
Nazarite
,
that
the
faythfull
hauing
these
fyrste
rudimentes
,
and
enteraunces
might
be
the
more
fixed
and
grounded
vpon
the
redemer
to
come
,
which
should
be
separated
from
all
men
,
that
he
might
be
the
firste
begotten
among
many
brethren
.
B.
Furthermore
,
we
are
here
taught
,
that
whatsoeuer
happened
vnto
Christe
,
shall
also
happen
to
all
the
electe
&
chosen
of
God
▪
for
there
is
nothing
so
small
or
litle
that
happeneth
vnto
them
by
chaunce
and
not
by
the
prouidence
of
God
.
But
whatsoeuer
happeneth
,
he
doth
wonderfully
in
al
thinges
comforte
and
stablishe
them
.
Moreouer
we
sée
all
thinges
so
ordered
in
Christe
,
that
the
godly
cannot
chose
,
but
acknowledge
hym
to
bee
their
sauiour
:
but
contrariwyse
all
thinges
are
so
obscure
to
the
reprobate
,
that
nothing
can
be
vnto
them
more
harde
:
his
diuinitie
and
godhead
,
The
hum●…
of
Christ
●…eth
from
●…eprobate●…
diuinitie
.
is
so
couered
with
his
crosse
and
humilitie
.
Againe
,
his
portion
and
lot
was
not
the
least
,
in
that
he
was
coumpted
a
Galilean
and
a
Nazarite
,
that
is
,
to
be
borne
in
the
poorest
region
or
countrey
of
the
Iewes
,
Iohn
.
1.
&
in
a
base
towne
also
.
Whereupon
,
Nathanaell
sayde
:
Can
ther
come
any
goodnes
out
of
Nazareth
?
But
we
may
sée
that
hereby
the
reprobate
Iewes
were
offended
,
so
that
in
no
wyse
they
coulde
abyde
to
acknowledge
him
to
be
Christe
.
Wherfore
to
Nichodemus
(
perswading
the
Phariseis
that
no
man
ought
to
be
condemned
,
before
his
cause
were
knowen
)
it
was
aunswered
,
arte
thou
also
of
Galile
?
Iohn
.
17.
Searche
the
scriptures
,
and
loke
,
for
out
of
Galile
ariseth
no
prophete
.
But
the
godly
,
although
they
thought
him
〈◊〉
Nazarite
,
neuertheles
when
they
ba●●e
in
preache
,
&
publish
wordes
of
eternal
life
,
&
when
they
sawe
that
he
sought
not
his
own
praise
or
glory
,
but
the
glorie
of
his
father
,
they
by
&
by
with
all
their
harte
beleued
:
and
so
were
easely
perswaded
that
Christe
was
borne
at
Bethlehem
,
according
to
the
promises
.
The
thirde
Chapter
.
Verse
.
1
IN
those
days
came
Iohn
the
Baptiste
,
preaching
in
the
wyldernes
of
Iury
&
saiyng
In
those
dayes
.
M.
Before
in
the
first
chapter
,
the
Euangelist
shewed
the
generation
of
Christ
in
the
second
chapter
he
shewed
the
reuelation
of
his
natiuitie
made
by
the
wyse
men
,
with
the
craft
&
crueltie
of
Herode
,
the
flight
of
Ioseph
with
the
child
and
his
mother
,
&
finally
their
retourne
againe
.
Nowe
of
necessitie
it
followeth
that
he
shewe
his
childhod
vntill
the
time
of
his
preaching
.
But
leauing
those
thinges
,
he
doth
accelerate
&
come
to
those
tymes
,
in
the
whiche
the
original
&
beginning
of
the
dispensing
of
our
saluation
began
,
&
the
reueling
of
the
sonne
of
God
.
Therefore
he
doth
begin
with
the
preaching
of
Iohn
the
Baptist
,
by
whom
Christe
was
firste
made
knowne
to
the
Iewes
,
as
by
aforeronner
&
crier
,
ordained
from
aboue
to
this
purpose
,
that
he
should
beare
witnes
of
the
light
.
C.
But
it
can
not
be
gathered
by
Math
,
and
Marke
what
time
of
his
age
Iohn
began
openly
to
shew
him self
:
●…ap.
3.
therfore
Luke
doth
sufficiently
shew
that
he
was
thirty
yeares
of
age
or
there
about
.
For
he
saith
:
In
the
.xv.
yere
of
the
raigne
of
Tiberius
the
Emperour
,
Pontius
Pilate
being
liftenaunt
of
Iury.
.
&c.
The
auncient
wryters
of
the
churche
almost
with
one
consent
,
do
affirme
that
Iohn
was
borne
.xv.
yeares
before
the
death
of
Augustus
.
Tiberius
his
successor
had
obtayned
the
empire
of
Rome
.xv.
yeres
before
that
Iohn
began
to
preach
.
Therfore
as
we
said
before
,
that
time
of
.30
.
yeres
was
expired
,
wherof
also
it
followeth
that
he
did
not
long
execute
the
office
of
a
teacher
,
but
shortly
gaue
place
to
Christ
him self
,
because
it
is
certaine
,
that
Christe
was
baptized
when
he
was
.xxx.
yere
olde
.
And
then
he
toke
in
hande
to
accomplishe
his
office
.
Christ
was
the
bright
son
of
righteousnes
.
For
when
Christ
the
bright
sonne
of
righteousnes
,
immediatly
followed
Iohn
his
Lucifer
or
morning
starre
,
it
is
no
marueile
if
Iohn
vanished
awaye
,
whereby
the
only
shining
&
brightnes
of
Christe
might
the
more
appere
.
B.
For
this
was
the
moste
apte
and
fitte
time
to
preache
the
kingdom
of
heauen
,
when
that
the
earthly
kingdom
was
not
in
prosperous
estate
,
but
had
euil
successe
.
What
time
is
most
apt
to
receiue
the
word
of
God.
For
we
are
neuer
more
apte
to
conceiue
in
oure
myndes
&
to
vnderstand
heauenly
things
,
then
when
as
earthly
thinges
are
out
of
square
,
and
contrary
vnto
vs
.
Iohn
the
Baptist
.
Why
Iohn
he
Baptiste
was
called
.
Bu.
Therfore
Iohn
was
so
called
,
because
that
God
had
appointed
by
his
ministery
,
the
sacrament
of
Baptisme
,
&
because
he
was
the
first
that
euer
baptized
In
the
wyldernes
of
Iury.
.
Luke
.
3
Luke
doth
seme
to
adde
more
saying
:
And
he
came
into
all
the
coastes
round
about
Iordane
.
But
in
this
place
of
Math.
and
in
the
first
of
Marke
,
there
is
no
mention
made
of
the
wildernes
,
but
only
in
●…iske
.
The
Euangelistes
are
thus
vnited
Iohn
began
first
to
do
his
duty
in
teaching
among
those
that
bordered
nere
vnto
him
,
where
he
dwelte
:
afterwarde
more
publiquely
he
preached
the
Gospel
,
that
it
might
be
knowen
in
many
places
.
Wherby
it
came
to
passe
that
in
short
tyme
his
fame
was
spred
to
Hierusalem
.
Howbeit
,
that
place
might
be
called
the
deserte
of
Iordane
.
For
indede
it
was
not
a
wildernes
,
but
a
harde
,
stony
and
hylly
place
,
which
for
the
smal
company
of
men
is
not
inhabited
.
Bu.
After
the
same
manner
also
the
virgin
Mary
is
said
to
go
into
the
mountaines
of
Iury
,
Luke
.
1
and
to
enter
into
the
house
of
Zacharie
.
So
Ioab
is
sayde
to
be
buried
in
his
own
house
in
the
wyldernesse
.
Moreouer
Idumea
or
Edom
,
is
called
a
wyldernes
:
3
King.
2.
4.
King.
3.
where
as
it
is
well
knowen
that
it
was
in
those
dayes
muche
inhabited
.
Also
certayne
wryters
haue
sayde
that
Heluetia
was
barren
&
without
people
dwelling
therin
,
and
that
the
whole
land
was
called
the
desert
of
the
Heluetians
,
otherwise
Swisers
.
Iosue
.
15.
Furthermore
th
inheritance
of
the
tribe
of
Iuda
,
is
said
to
haue
sixe
cities
and
their
villages
in
the
wyldernes
.
Wherfore
we
may
not
thinke
that
Iohn
gat
him
quite
out
of
the
company
of
men
,
The
custome
of
Heremites
as
the
Heremites
seme
to
do
in
these
dais
,
who
dwel
&
leade
their
liues
in
solitary
woodes
:
but
for
so
muche
as
his
fathers
house
was
in
the
mountaines
of
Iury
,
peraduenture
he
went
a
litle
into
the
desert
,
that
is
,
through
the
woodes
towards
Iordan
2
And
saying
:
Repent
the
kingdome
of
heauen
is
at
hand
.
And
saying
,
repent
.
In
this
,
our
Euangelist
differeth
here
from
thother
two
,
Marke
&
Luke
,
that
he
in
the
persone
of
Iohn
,
sheweth
the
some
of
his
doctrine
,
but
they
with
their
own
wordes
.
Although
Marke
hath
more
then
Luke
by
one
word
:
for
he
saith
,
he
came
baptizing
&
preaching
the
baptim
of
repentaunce
.
But
in
the
very
thing
it selfe
,
they
agrée
very
well
in
one
,
because
all
men
do
ioyne
repentaunce
with
remissio
of
sinnes
,
as
we
shal
sée
by
&
by
.
The
sermon
of
Iohn
consisteth
of
two
partes
.
The
wordes
of
Iohn
consiste
of
two
partes
.
For
first
he
teacheth
what
we
must
do
:
them
he
sheweth
the
reasone
why
it
ought
to
be
done
.
He
biddeth
repent
,
because
the
kingdom
of
heuen
is
at
hande
.
E.
The
Greke
woorde
,
for
the
which
we
reade
(
repent
)
is
said
,
of
vnderstanding
the
thing
which
followeth
,
when
as
one
hauing
offended
,
doth
marke
and
waye
his
offence
.
Wherefore
the
Greke
worde
Metanoīa
,
or
repentaunce
,
is
not
only
referred
to
the
mind
of
man
,
Repentaunce
but
to
the
worke
&
amendement
of
life
,
&
to
the
whole
conuersion
of
man
:
which
Peter
plainly
declareth
,
Act.
3
when
he
saith
:
Repent
you
&
conuert
,
that
your
sinnes
may
be
done
away
.
For
that
whiche
followeth
is
a
declaration
of
that
whiche
went
before
.
For
the
kingdom
of
heauen
is
at
hand
.
A.
We
haue
shewed
the
remission
of
sinnes
,
is
ioyned
with
repentaunce
,
in
the
preaching
of
Iohn
,
that
which
this
reason
following
doth
approue
C.
For
the
kingdome
of
heauen
among
men
,
is
nothing
els
but
a
restoring
to
the
blessed
&
happy
life
,
&
so
it
is
the
true
and
euerlasting
felicitie
.
Therefore
when
Iohn
sayd
,
the
kingdom
of
heauen
drewe
neare
,
he
ment
that
those
men
that
were
alienate
from
the
righteousnes
of
God
,
were
banished
from
the
kingdom
of
heauen
,
&
that
they
were
again
to
be
gathered
vnto
God
,
that
they
might
liue
vnder
his
hand
.
But
frée
adoption
&
forgeuenes
of
sinnes
,
bringeth
this
thing
to
passe
by
the
which
he
doth
reconcile
those
that
are
vnworthy
to
him self
.
That
the
kingdome
of
heauen
is
.
To
be
sh●●
the
kingdom
of
heauen
is
nothing
els
but
a
ne●…nes
of
life
,
by
the
which
God
doth
restore
vnto
vs
a
hope
of
euerlasting
blessednes
.
Ephe.
1
Coloss.
3
For
he
doth
chalenge
vs
to
him self
,
being
taken
from
the
bondage
&
seruitude
of
sin
&
death
,
that
we
being
pilgrimes
vpon
earth
may
possesse
at
length
(
by
faith
)
a
celestial
and
heauenvly
life
.
And
although
we
be
like
vnto
dead
men
,
yet
we
knowe
&
are
assured
that
our
life
is
in
safetie
,
so
long
as
it
is
hid
in
Christ
.
From
hence
(
as
from
the
fountaine
)
the
exhortation
to
repentance
is
brought
.
Neither
doth
Iohn
say
repent
,
and
so
by
this
meanes
the
kingdome
of
God
shal
approche
straight
way
,
but
first
he
doth
propounde
&
set
before
them
the
grace
of
God
,
The
foundation
of
repentance
.
&
then
be
doth
exhorte
men
to
repent
.
Wherby
it
doth
appere
,
that
the
foundation
of
repentaunce
is
the
mercy
of
God
,
by
the
which
he
doth
restore
those
that
are
lost
.
Neither
doth
Marke
&
Luke
say
,
Repentance
is
not
the
cau●…
of
remission
of
sinnes
.
that
he
preached
remission
of
sinnes
in
any
other
sence
.
For
repentaunce
is
not
placed
first
(
as
some
very
ignorantly
fain
)
as
though
that
were
the
cause
of
the
remission
of
sinnes
,
or
that
it
should
preuent
God
,
that
he
might
be
fauorable
vnto
vs
:
but
men
are
commaunded
to
repente
,
that
they
may
taste
of
the
grace
profered
vnto
them
,
&
the
reconciliation
also
.
But
as
by
order
,
the
frée
loue
of
God
doth
go
before
,
by
the
which
he
doth
receiue
&
imbrace
vnto
him
miserable
men
,
not
imputing
their
sinnes
vnto
them
:
euen
so
we
must
note
,
that
we
haue
remission
of
sinnes
in
Christ
,
not
the
God
doth
by
his
suffrance
allowe
them
,
but
rather
that
he
may
cure
&
deliuer
vs
from
sinne
.
Who
they
〈◊〉
that
taste
o●…
Gods
gra●…
Neither
truly
can
any
man
taste
of
the
grace
of
God
,
without
he
hate
&
abhorre
sinne
&
vice
.
But
it
is
conuenient
to
waye
&
consider
so
much
as
pertaineth
to
the
sence
&
meaning
of
this
present
place
,
The
Go●…
consisteth
〈◊〉
two
parte●…
that
the
whole
Gospel
doth
consist
of
two
partes
,
of
remission
of
sinnes
&
repentaunce
.
But
for
so
much
as
Math.
did
note
&
signifie
the
first
part
,
by
the
kingdom
of
heauen
,
we
may
therby
gather
,
that
there
is
deadly
warre
and
contention
betwene
God
&
man
,
that
we
are
quite
banished
out
of
the
kingdom
of
heauen
,
vntil
he
receyue
vs
againe
into
his
grace
&
fauour
.
B.
Therefore
very
shorte
are
the
woordes
of
Iohn
,
yet
they
conteyne
the
somme
of
the
whole
preaching
of
the
Gospell
.
Wherefore
,
both
Christ
and
his
apostles
haue
begonne
their
Gospell
in
these
woordes
.
Math.
4.
And
although
Iohn
propounding
the
grace
of
God
,
doth
exhorte
men
to
repentaunce
,
yet
for
all
that
we
must
waye
and
note
,
that
this
grace
is
no
lesse
the
gifte
of
God
,
than
is
the
heritage
of
euerlasting
lyfe
.
For
as
he
doth
frely
forgeue
vs
our
synnes
,
and
doth
by
his
mercy
and
goodnes
,
deliuer
vs
from
the
gulffe
and
pitte
of
euerlasting
death
:
so
he
doth
make
and
fashion
vs
like
vnto
him selfe
,
that
we
may
lyue
to
righteousnes
,
euen
as
he
doth
adopte
vs
to
be
his
sonnes
,
euen
so
he
doth
regenerate
vs
with
his
holy
spirite
,
that
our
life
may
testifie
and
witnesse
howe
that
,
not
in
vayne
we
call
him
father
.
And
no
lesse
doth
Christe
,
quicken
vs
to
righteousnes
,
if
that
we
crucifie
our
olde
man
,
&
vtterly
abolishe
the
whole
body
of
sinne
lurking
in
our
fleshe
,
then
he
doth
put
away
our
sinnes
by
his
bloud
,
&
appeaseth
the
wrath
of
his
father
,
by
the
sacrifice
of
his
death
.
Notwithstanding
this
is
the
somme
of
the
Gospel
,
that
our
sinnes
being
wiped
away
,
God
doth
imbrace
vs
in
his
sonne
Christe
,
that
we
denying
our selues
and
our
owne
nature
,
may
leade
a
godly
and
holy
life
,
and
so
in
earth
haue
our
mindes
altogether
fixed
in
heauen
.
3
For
this
is
he
of
whome
the
prophete
Esay
spake
,
saiyng
:
The
voyce
of
a
crier
in
the
wyldernes
,
prepare
ye
the
waye
of
the
lord
,
and
make
his
pathes
straighte
.
For
this
is
he
of
whom
the
prophet
M.
The
auncient
latine
wrytings
haue
(
Whiche
is
called
by
Esaie
,
)
and
so
hath
the
Greke
texte
also
.
But
by
Marke
and
Luke
,
they
seeme
to
be
the
woordes
of
the
Euangelistes
.
M.
Some
notwithstanding
referre
it
to
Iohn
him self
,
geuing
a
reason
of
that
whiche
he
spake
,
of
the
kingdome
of
God
,
whiche
was
at
hande
:
but
yet
to
speake
this
of
him selfe
in
the
persone
of
a
foreronner
,
&
a
proclaimer
.
As
if
he
should
haue
saide
:
●…ohn
the
fore-●…nner
of
●…hriste
.
Beholde
I
am
a
proclaimer
,
and
foreronner
before
the
face
of
the
lord
,
shewing
vnto
you
the
comming
of
the
kingdome
of
God
.
But
,
that
he
might
bringe
credite
to
him selfe
,
he
bringeth
in
the
prophecie
of
Esay
,
admonishing
them
that
the
same
was
fulfilled
by
his
ministery
,
whiche
was
spoken
before
in
times
paste
by
the
prophete
,
of
the
redemption
made
vnder
Cyrus
and
Darius
,
and
also
to
concerne
&
apertaine
to
these
tymes
.
C.
For
although
this
place
of
Esay
ought
not
to
be
restrayned
only
to
Iohn
:
yet
neuerthelesse
he
is
one
of
them
of
whom
the
same
was
spoken
.
For
after
that
the
prophete
had
declared
the
besieging
of
the
cittie
,
and
the
extreame
destruction
of
the
people
,
he
promiseth
the
reedifiyng
of
the
same
again
:
the
woordes
are
these
.
Esay
,
40.
a
Comforte
my
people
O
ye
prophetes
,
comforte
my
people
saithe
your
God
,
comforte
Hierusalem
at
the
hart
.
&c.
For
after
that
the
temple
was
destroyed
,
and
the
sacrifices
abolished
,
the
people
being
led
into
captiuitie
,
thinges
were
desperate
and
out
of
all
order
.
And
because
that
eares
were
deafe
and
shutte
at
the
continuall
voyce
of
the
prophetes
,
the
lorde
for
a
time
was
as
it
were
dombe
.
Now
in
this
sadde
and
dolefull
silence
,
in
this
heuy
chere
,
the
prophete
,
least
the
godly
myndes
should
faynte
or
in
any
wyse
quayle
,
plainly
openeth
vnto
them
this
comforte
,
that
there
shall
arise
newe
proclaymers
&
setters
forth
of
the
grace
of
God
,
whiche
should
chere
vp
the
people
to
hope
for
the
sauing
health
.
Suche
wer
Zachary
,
Haggeus
,
Malachi
,
Esdras
,
&
suche
like
.
But
because
the
perpetuall
restoring
is
not
there
promised
at
a
moment
,
yea
rather
Esaias
had
much
respect
to
the
redemption
,
whiche
was
hoped
for
by
the
comming
of
Christe
:
therefore
Iohn
is
worthely
thought
to
be
the
chief
among
the
ministers
of
comforte
.
Then
it
followeth
in
the
text
of
the
prophete
.
The
voice
of
a
crier
.
C.
This
voyce
is
compared
to
that
temporal
silence
,
of
the
which
we
spake
euen
now
.
The
Iewes
were
to
be
depriued
of
that
doctrine
(
for
a
tyme
)
which
wickedly
they
despised
.
M.
Iohn
Theuangelist
,
when
he
brought
certain
testimonies
of
this
crier
concerning
Christ
,
he
said
:
Iohn
bare
witnes
of
him self
,
and
cried
saying
:
Iohn
.
1.
This
is
he
of
whome
I
spake
.
&c.
shewyng
that
he
declared
all
things
with
a
diligent
crie
to
euery
one
.
For
he
being
indewed
with
the
spiritie
and
vertue
of
Elias
,
stoutly
rebuked
vngodlines
,
(
as
Elias
did
the
Thesbites
)
and
with
diligent
endeuour
he
sought
to
restore
againe
the
true
religion
.
A
trewe
witnes
bearer
of
Christe
.
And
certainly
he
is
a
true
witnes
of
Christe
,
not
which
without
a
courage
,
faintly
,
inconstantly
,
and
obscurely
,
but
which
openly
,
plainly
,
and
truly
with
force
,
doth
so
witnes
of
Christe
that
none
may
excuse
hym
that
he
harde
not
the
voyce
of
this
crye
.
Wherfore
the
lord
by
the
same
prophete
,
saith
:
Esay
.
58.
Crie
out
and
cease
not
,
exalte
thy
voice
like
a
trompet
.
For
in
dede
the
world
hath
great
neade
,
to
haue
this
crie
of
repentaunce
and
true
godlines
in
Christe
,
which
continually
refuseth
to
heare
,
like
vnto
the
deafe
adder
whiche
stopped
her
eares
,
and
will
not
heare
the
voyce
of
the
charmer
,
charme
he
neuer
so
wysely
.
In
the
deserte
.
C.
The
name
of
deserte
is
put
metaphorically
,
for
the
vaste
,
wilde
,
&
deformed
raigne
of
the
people
,
as
it
was
in
the
time
of
their
exile
and
banishment
.
For
it
was
suche
horrible
destruction
,
that
well
it
might
be
compared
to
a
deserte
.
So
the
prophete
doth
amplifie
the
grace
of
God
:
as
if
he
should
haue
said
,
although
the
people
are
cast
out
from
their
countrey
afarre
,
yea
,
and
vanyshed
the
company
of
men
,
yet
for
all
that
,
the
voyce
of
God
shall
sounde
in
the
deserte
,
whiche
shall
bryng
ioyfull
consolation
to
those
that
are
out
of
harte
and
quite
discouraged
.
At
what
tyme
Iohn
began
to
preache
,
Hierusalem
(
in
this
sence
and
meaninge
)
was
a
deserte
:
because
all
thinges
were
brought
euery
where
,
into
vaste
,
and
horrible
confusion
:
but
it
behoued
grosse
and
dull
men
,
to
be
more
moued
and
affected
with
the
sighte
of
the
visible
deserte
,
whereby
they
might
with
the
greater
desyre
,
receyue
to
them selues
being
in
death
,
the
promyse
of
saluation
.
Nowe
we
sée
howe
truely
this
prophecie
did
appertayne
vnto
Iohn
,
and
howe
fetely
it
is
applied
vnto
hym
.
Prepare
the
waye
of
the
Lorde
.
There
is
no
doubte
,
but
the
prophete
spake
to
Syrus
and
the
Persians
,
of
whose
workes
the
lorde
had
intelligence
:
and
the
sence
and
meaning
is
,
that
the
lorde
would
bringe
to
passe
by
his
wonderful
power
,
that
his
people
should
haue
way
through
the
vnoccupied
woode
,
ouer
the
hilly
and
sharp
rockes
,
and
through
the
barren
and
drye
wyldernes
because
at
his
hande
he
shall
haue
ministers
of
his
grace
,
whiche
shall
take
away
all
lettes
&
stombling
blockes
from
among
them
.
But
this
was
a
shadowed
declaration
of
the
redemption
.
But
when
the
spirituall
and
heauenly
veritie
came
into
the
light
and
was
manifeste
,
Iohn
was
sente
to
remoue
and
take
awaye
all
impedimentes
whiche
might
let
and
hinder
the
same
.
Sinne
stopped
the
way
to
gods
gra●…
And
dayly
the
same
voyce
soundeth
in
our
eares
,
that
we
might
prepare
the
waye
of
the
lorde
,
that
is
:
all
vices
being
taken
away
whiche
do
stoppe
and
shutte
vp
the
waye
of
the
lorde
,
we
maye
geue
frée
accesse
and
passage
to
his
grace
.
M.
Furthermore
,
we
amending
our
life
by
the
study
of
repentaunce
,
may
remoue
and
put
aparte
all
suche
thinges
,
as
may
offende
the
deuine
maiestie
of
God
.
C.
It
pertaineth
to
the
same
effecte
whiche
followeth
in
the
woordes
of
the
prophete
,
Let
all
croked
thinges
be
made
straighte
.
For
by
these
woordes
he
doth
signifie
,
that
in
this
worlde
there
is
nothing
but
rough
,
stony
,
hilly
,
and
croked
waies
:
but
yet
he
sheweth
that
the
lorde
wil
make
a
waye
through
so
many
and
harde
strayghtes
,
that
by
his
wonderful
power
he
may
pearse
through
the
same
,
to
the
accomplishing
and
fulfilling
of
our
saluation
.
B.
But
in
the
Hebrew
texte
this
saying
,
In
the
deserte
.
is
ioyned
with
that
whiche
followeth
,
as
thus
:
A
voyce
crying
in
the
wyldernes
,
prepare
the
waye
of
the
lorde
,
that
it
may
agree
with
the
clause
followyng
:
And
make
the
pathes
of
our
lorde
straighte
in
the
wyldernes
:
M.
Therfore
Iohn
the
proclaymer
of
Christe
to
the
Iewes
,
by
his
crye
,
stirred
them
vp
,
to
prepare
them selues
against
the
comming
of
the
kyng
promysed
before
tyme
,
to
lifte
vp
their
mindes
also
,
to
amende
their
liues
,
casting
of
all
suche
thinges
as
might
be
lothsom
and
odious
in
the
eyes
of
his
deuine
maiestie
,
that
thei
might
be
partakers
of
his
grace
with
ioye
.
4
This
Iohn
had
his
raiment
of
Camels
heare
.
And
a
girdell
of
skinne
about
his
loynes
,
his
meate
was
locustes
and
wylde
hony
.
The
austere
●…fe
of
Iohn
●…e
Baptist
.
This
Iohn
had
his
rayment
.
C.
The
Euangelist
reckneth
not
this
among
the
chief
and
excellente
vertues
,
that
he
was
addicte
and
giuen
to
a
rude
,
&
austere
kinde
of
lyfe
,
eschewinge
and
not
regardynge
the
ciuyll
and
accustomed
maner
of
lyfe
:
but
because
the
same
Euangelist
shewed
that
he
was
a
man
that
came
out
of
the
mountaines
,
or
deserte
:
he
sheweth
also
his
apparell
and
maner
of
foode
,
which
was
agreable
to
his
habitation
and
abydynge
.
And
also
he
reherseth
this
,
not
onely
that
we
myghte
vnderstande
that
his
rusticall
kinde
of
diet
,
did
suffyse
and
content
hym
,
in
so
muche
that
he
neuer
hungred
after
delycate
deyntie
dysshes
:
but
was
in
his
vncomly
and
contemptible
attyre
,
in
great
price
and
estimation
among
sumptuouse
,
and
neate
persons
.
But
to
the
ende
superstition
mighte
appointe
parfecte
righteousenes
in
eternal
shewes
,
the
common
and
ignorant
sorte
of
people
thought
such
continencie
,
to
be
a
greate
parte
of
holynesse
.
To
this
errour
agreed
the
foolyshe
and
superstityouse
vice
,
●…arefoted
fri●…
the
deuils
●…keis
.
of
Monkery
,
of
Hermites
,
of
barefooted
fryers
,
whiche
were
the
deuills
lackies
,
and
suche
kinde
of
hypocrisie
,
to
seeme
to
be
in
the
face
of
the
world
those
,
which
in
deede
they
were
not
.
But
there
is
no
doubt
that
the
Euangelyste
,
describeth
him
here
,
to
be
a
mountayne
manne
seperated
from
all
vrbanitie
,
and
ciuill
fashion
and
order
:
and
not
onelye
contente
with
suche
foode
,
as
he
coulde
easely
get
,
but
onely
eating
such
meate
,
as
was
in
the
place
,
where
he
had
his
abode
,
as
wilde
hony
,
of
the
whiche
there
was
greate
aboundaunce
,
and
locustes
,
of
the
whiche
it
was
a
most
plentiful
region
:
or
elles
because
it
was
profitable
,
for
a
contemptible
,
and
vnsemely
man
to
come
amonge
the
multitude
of
people
,
that
onely
in
hym
,
the
maiestie
of
God
might
shyne
,
whiche
notwithstandinge
did
rauishe
their
senses
,
with
the
admiration
of
the
man
.
B.
This
therefore
he
did
that
he
might
be
the
more
commended
of
the
people
,
and
that
he
might
adde
the
wayte
of
seueritie
to
his
preachinge
of
the
truethe
.
And
a
girdell
of
skinne
aboute
.
M.
The
same
is
redde
of
Elias
the
Thesbite
.
It
is
apparaunte
,
4.
King.
1.
that
in
olde
tyme
they
vsed
to
weare
very
preciouse
Gyrdelles
,
and
adorned
with
great
cost
,
very
sumptuously
.
Agaynste
the
whiche
the
Prophete
inuaieth
,
saying
.
In
steede
of
your
swete
smell
,
you
shall
haue
stinke
,
and
in
steade
of
your
gyrdelles
,
you
shal
weare
loose
bandes
.
His
meate
also
was
locustes
.
etc.
He
vsed
suche
meate
as
they
do
,
that
lyue
in
the
wyldernesse
.
As
the
holy
fathers
haue
eschewed
luxury
and
excesse
:
euen
so
they
coulde
not
abide
the
arrogancie
,
and
vaine
ostentation
of
holinesse
,
of
suche
a
one
as
would
be
singuler
.
1.
Sam.
14.
We
do
reade
in
the
boke
of
Samuell
,
that
in
the
woodde
there
was
greate
plenty
of
hony
.
We
do
reade
also
that
the
locustes
whiche
he
dyd
eate
,
were
nombred
among
the
beasts
that
were
cleane
.
Furthermore
Plinie
dothe
wryte
that
this
meate
was
in
greate
pryce
,
Leuit.
11.
and
very
acceptable
to
the
Parthians
.
Plin
li.
11.
chap.
29.
The
same
Plinie
also
doth
write
,
that
in
som
place
there
are
founde
Locustes
that
are
three
foote
longe
.
Temperance
.
Therefore
in
this
place
the
sobrietie
and
temperaunce
of
meate
and
drinke
is
commended
vnto
vs
.
For
to
al
men
lyuinge
,
it
is
honest
profitable
,
plesante
,
tractable
,
and
a
frende
to
Nature
.
On
the
other
syde
,
Luxury
.
luxury
or
ryot
is
fylthy
,
hurtfull
,
vnsauery
,
vntractable
,
and
an
ennemy
to
Nature
.
5
,
Then
wente
out
to
him
all
Hierusalem
,
and
all
Iewry
,
and
the
whole
region
that
lyeth
rounde
about
Iordan
.
Then
went
out
to
hym
.
C.
The
Euangeliste
dothe
heere
shewe
that
there
was
a
greate
multitude
of
people
gathered
together
to
here
Iohn
:
wherby
we
gather
,
howe
great
his
fame
was
.
M.
For
many
came
vnto
hym
by
heapes
as
it
were
,
because
from
the
seconde
temple
vntyll
nowe
,
they
had
no
prophetes
:
Mat.
11.
for
Chryst
saith
.
What
went
ye
out
in
the
wyldernesse
to
see
?
a
Prophete
?
Moreouer
because
he
dothe
not
symplelye
preache
repentaunce
,
and
the
obseruation
of
the
lawe
,
Luke
.
7.
accordynge
to
the
lawe
of
the
hye
priestes
,
and
commaundeth
to
prepare
the
waye
of
the
Lorde
,
and
saide
,
that
the
kingdome
of
God
was
at
hande
.
And
also
because
he
lyued
a
straite
and
austere
lyfe
.
But
as
it
is
wonte
and
commonly
seene
,
that
in
newe
thinges
men
are
very
feruent
and
gredy
:
euen
so
in
Iohns
time
,
the
people
being
feruent
,
came
apase
to
hym
,
but
at
the
lengthe
this
feruent
heate
being
colde
,
fewe
there
were
(
whiche
by
Iohn
beynge
called
to
trewe
repentance
)
that
came
vnto
Chryst
.
For
neither
the
austere
&
strayte
lyfe
of
Iohn
,
nor
the
gentlenes
of
Christe
,
coulde
preuaile
any
thyng
at
al
with
this
people
,
as
appereth
by
the
woordes
of
oure
sauiour
.
Iohn
came
neyther
eatynge
nor
drynkinge
,
Math.
11
,
and
they
sayd
,
beholde
,
he
hath
a
deuyll
,
the
sonne
of
man
he
came
eating
&
drinking
,
and
they
saide
,
behold
a
glutton
etc.
So
that
neyther
the
prophetes
that
were
before
Chryst
,
nor
yet
Christe
him selfe
,
coulde
please
and
wynne
this
people
.
6
And
they
were
baptyzed
of
hym
in
Iordane
,
confessyng
their
synnes
.
And
they
were
baptized
of
him
in
Iordan
.
M.
The
other
Euangelistes
saye
,
that
Iohn
preached
the
baptisme
of
repentance
in
the
remission
of
sinnes
:
that
is
,
he
called
euery
one
to
repentance
,
and
he
signed
them
also
that
professed
repentaunce
with
the
signe
of
baptisme
,
with
the
promise
of
remission
of
synnes
,
if
they
beleued
in
hym
,
in
whom
he
preached
,
and
adioined
them selues
in
good
faith
to
the
kingedome
of
heauen
,
Chap.
19.
as
we
may
reade
in
the
actes
of
the
Apostels
.
The
true
sine
of
repen●…ance
is
confession
of
our
sinnes
.
Confessinge
theyr
synnes
.
C.
The
trewe
testimony
and
signe
of
repentaunce
,
was
the
confession
of
their
synnes
.
For
euen
as
the
lord
in
his
sacramentes
doth
bind
hym selfe
(
as
it
were
)
vnto
vs
,
by
his
owne
hande
writynge
,
so
likewise
it
is
mete
that
wee
,
in
all
poyntes
,
become
bounde
vnto
hym
.
Baptisme
witnesseth
vnto
vs
,
that
our
synnes
are
forgeuen
,
and
biddeth
and
commaundeth
vs
to
repent
.
Therefore
that
men
maye
duelye
offer
them selues
to
repentance
,
confessing
of
theyr
syns
is
required
:
otherwise
what
were
that
,
but
a
vaine
iest
whiche
he
dyd
?
But
let
vs
heere
note
,
that
the
wordes
whiche
are
spoken
,
are
of
suche
as
were
at
the
yeres
of
discretion
,
whom
we
know
ought
not
to
be
admitted
rashly
,
without
consideration
into
the
church
,
what
soo
euer
they
be
,
neyther
are
to
be
vnited
or
knitt
to
the
body
of
Christe
by
baptisme
,
vnlesse
dewe
examination
be
first
had
.
Whereby
euery
man
may
see
,
how
fonde
the
Papistes
are
which
wrest
this
place
to
proue
their
auriculer
confession
.
Auriculer
confession
.
For
neyther
were
there
any
sacryficers
presente
,
vnto
whom
they
mighte
secretelye
tell
their
synnes
:
neyther
is
there
made
mention
of
all
synnes
:
Neyther
did
Iohn
geue
his
disciples
any
ordinary
right
or
custome
of
confessinge
.
But
let
vs
graunte
to
the
Papistes
,
that
which
they
require
,
that
confession
is
onely
proper
to
those
that
are
of
age
,
yet
after
baptisme
,
it
hath
no
place
.
Trewely
contrary
to
the
example
of
Iohn
,
they
prescribe
a
lawe
of
confessynge
from
Baptisme
.
The
like
place
of
publique
confession
we
haue
in
the
actes
,
wher
it
is
thus
written
.
And
many
that
were
faythfull
came
confessing
&
declaring
theyr
dedes
.
Actes
.
19.
7.
But
when
he
sawe
many
of
the
Phariseis
,
and
Saduseys
,
come
to
his
baptisme
,
he
sayde
vnto
them
.
O
generation
of
vipers
,
who
hathe
taughte
you
to
fle
from
the
vengeance
to
come
But
when
he
sawe
many
.
C.
In
this
place
Mathew
doth
shewe
that
Iohn
dothe
not
onely
preache
repentance
generally
,
but
also
dothe
apply
the
same
to
personnes
.
And
certainely
it
wyll
be
a
colde
kinde
of
teachinge
,
A
consider●…tion
to
be
h●…
in
preachy●…
excepte
the
preachers
wysely
waye
,
the
time
,
the
person
,
and
the
place
where
,
and
to
whom
they
preache
.
For
nothinge
is
more
out
of
order
,
then
continually
to
keepe
one
kynde
of
order
in
teching
.
For
this
cause
Iohn
is
thought
more
seuerely
to
handell
,
the
Phariseis
,
and
Saduceies
,
who
(
because
of
their
hipocrisie
&
disdaine
,
with
the
whiche
they
did
swel
)
sawe
that
more
sharply
he
must
pricke
and
touche
them
,
then
the
comon
sorte
of
people
.
M
As
concernyng
the
Saduceys
,
Phariseys
,
and
Esseys
,
reade
Iosephus
,
Pharisey●…
in
his
seconde
booke
de
bello
Iudaico
.
These
were
special
sectes
among
the
people
.
The
Phariseys
dyd
professe
the
more
sure
knowledge
of
the
rytes
.
and
customes
of
the
lawe
,
they
were
had
in
great
veneration
and
reuerence
of
the
people
,
and
they
got
vnto
them selues
the
greateste
parte
of
domination
and
rule
,
neither
did
they
onely
oppresse
the
people
with
the
burthen
of
the
prescripte
lawe
,
but
also
with
theyr
owne
traditions
,
in
the
whiche
thynge
,
the
Saduce
is
were
greately
against
them
,
as
we
may
reade
in
Iosephus
.
〈◊〉
de
Anti.
●…ap.
17.
C.
But
they
are
deceiued
whiche
thinck
them
to
be
so
named
of
the
diuision
,
as
though
,
they
beinge
seperated
from
the
order
of
the
common
sort
of
people
,
might
take
a
degree
proper
vnto
them selues
.
They
were
called
also
Pherussim
,
that
is
to
saye
,
interpreters
:
because
not
beinge
contente
with
the
symple
letter
,
they
professed
that
they
had
the
keye
to
vnderstande
secrete
misteries
.
Whereof
there
arose
a
wonderfull
myxture
,
and
confusion
of
errours
,
when
as
they
(
takinge
to
them selues
the
dignitie
of
mastership
)
did
with
their
wicked
lust
and
sence
,
&
also
with
wonderfull
pride
,
thrust
in
steede
of
the
trewth
,
their
own
inuentions
.
Bu.
Luke
,
bothe
of
the
Scribes
and
Phariseis
wryteth
thus
:
●…t
.
23.
when
Paule
perceiued
that
the
one
parte
were
Phariseis
,
and
the
other
Saduceis
,
he
cryed
out
in
the
councell
.
Menne
and
bretherne
,
I
am
a
Pharisey
,
the
sonne
of
a
Pharisey
.
Of
the
hope
and
resurrection
of
the
dead
,
I
am
iudged
.
And
when
he
had
so
saide
,
there
arose
a
debate
betwene
the
Phariseis
and
Saduceys
,
and
the
multitude
was
deuided
.
For
the
Saduceis
say
,
that
there
is
no
resurrection
,
neyther
angel
,
nor
spirite
:
but
the
Phariseys
graunte
bothe
.
B.
Therfore
the
Phariseyes
dyd
acknowledge
destenye
:
notwithstanding
with
the
lybertie
of
the
minde
,
beleuing
the
immortalitie
of
the
soule
.
●…duceies
.
The
Saduceys
wolde
graunt
nothing
to
come
by
desteny
,
but
attrybuted
all
thynges
to
the
wyll
of
man
:
neyther
wold
they
allowe
the
immortalitie
of
the
soule
:
these
also
were
more
rude
of
manners
,
&
further
from
humanitie
,
then
the
phariseis
.
●…eyes
.
Bu.
The
Esseyes
were
the
third
secte
,
so
called
,
as
labouringe
and
workinge
:
they
attributed
all
thinges
to
desteny
,
B.
they
professed
a
marueylous
continent
life
,
muche
lyke
vnto
our
olde
monkes
.
Bu.
Besides
,
they
did
not
allowe
wedlocke
,
and
parte
did
admitte
it
,
but
with
great
warines
.
Of
these
,
bothe
Iosephus
in
his
second
booke
of
the
warre
of
the
Iewes
in
the
.vii.
chapi
.
And
Plini
in
his
.
5.
booke
,
and
17.
chapter
,
writeth
at
large
.
But
nowe
let
vs
returne
to
the
woordes
of
Iohn
.
O
generation
of
vipers
.
C.
That
we
may
wel
vnderstand
the
meaning
of
the
holy
man
,
The
terrour
of
hipocrites
.
we
must
note
that
there
is
nothinge
that
dothe
more
amase
and
abashe
hipocrites
,
whiche
deceiue
other
by
the
outwarde
shewes
of
holynes
,
then
to
haue
their
hipocrisy
detected
,
and
to
be
thretened
with
the
vengeaunce
of
God
.
For
that
god
may
thunder
generally
against
the
whole
worlde
,
by
false
immagination
they
make
vnto
them selues
a
sanctuarye
:
because
they
perswade
them selues
that
they
haue
nothing
to
do
with
the
iudgement
of
God
.
If
any
man
doo
thincke
that
Iohon
kept
a
preposterouse
order
in
receyuing
them
at
the
fyrst
gretinge
so
sharpely
:
we
answere
,
that
they
were
not
vnknowne
to
him
,
but
that
he
had
good
inteligence
of
them
before
,
and
yet
not
by
experience
,
or
his
owne
knowledge
,
but
rather
by
the
secrete
reuelation
of
the
spirite
of
God
.
Wherefore
they
were
not
to
be
spared
one
whit
,
lest
they
came
home
againe
more
puft
with
pride
then
they
wente
.
It
was
necessary
therfore
that
their
highe
stomackes
should
be
abated
.
Againe
if
any
shall
obiecte
,
that
they
ought
not
to
haue
been
dismaied
with
so
harde
a
reproche
,
synce
that
comming
to
baptisme
,
they
wold
afterwarde
shew
them selues
to
be
altered
,
and
to
become
newe
men
:
we
maye
easely
aunswere
,
that
suche
as
do
lye
vnto
God
,
and
being
wonte
to
dally
with
them selues
doo
vse
falshod
and
dissimulation
in
stede
of
truth
,
are
the
more
sharpely
to
be
vrged
to
true
repentance
.
For
the
obstinacie
of
hypocrites
is
wonderfull
,
therefore
vntyll
by
force
and
violence
,
they
are
fleyne
,
they
wyl
holde
their
skinne
fast
.
Now
where
as
Iohn
doth
openly
before
all
men
,
reproue
and
rebuke
them
,
it
perseyneth
to
example
:
Chap.
3.
in
the
whiche
sence
Luke
doth
say
,
that
it
was
spoken
to
the
multitude
.
For
althoughe
Iohn
spake
vnto
a
fewe
,
yet
he
hadde
respecte
vnto
the
multitude
that
he
mighte
make
theim
afraide
.
As
Paule
to
Timothe
,
bad
vs
looke
euer
for
that
fruite
in
open
reprehentions
,
1.
Timo.
2.
sayinge
:
Those
whiche
offende
openly
,
reproue
openly
,
that
others
may
be
afraid
.
Therfore
in
the
parson
of
the
Phariseys
and
Saduceys
,
he
dothe
comprehende
the
whole
multitude
,
leaste
they
shoulde
shewe
a
fayned
clooke
of
repentaunce
,
in
stede
of
trewe
affection
.
Moreouer
it
belonged
greatly
to
the
people
to
knowe
what
the
Saduceyes
and
Phariseys
were
,
of
whom
miserably
the
trew
worshippinge
of
God
was
corrupted
,
the
churche
destroyed
,
and
all
trewe
religion
quite
subuerted
,
finallye
with
their
corruptyon
,
they
extinguyshed
the
trewe
and
cleere
light
of
God
,
and
with
their
vices
infected
all
thynges
.
Therefore
it
is
certayne
,
that
Iohn
went
publiquely
and
openly
to
the
Phariseis
,
that
he
might
admonishe
the
whole
church
of
God
,
least
that
any
more
,
through
vaine
shewes
,
thei
should
blynd
the
eyes
of
the
simple
,
&
throughe
wicked
tyrrany
kepe
the
people
in
oppression
.
In
this
therefore
,
The
constancie
of
Iohn
.
we
may
beholde
the
constant
boldnesse
of
Iohn
,
who
,
for
al
that
they
excelled
others
,
dyd
not
one
whit
spare
theyr
dignitie
:
but
sharply
,
(
as
they
deserued
)
reprehended
them
.
Euen
to
it
becometh
all
godly
teachers
to
be
bould
&
constant
,
and
not
to
feare
any
power
or
authoritie
of
men
,
but
without
al
feare
to
contend
,
against
all
that
exalteth
it selfe
agaynste
Christ
.
2.
Cor.
10.
But
and
if
they
that
came
fainedly
to
baptisme
,
to
beare
the
name
of
the
Gospell
,
were
so
sharply
and
cruelly
rebuked
,
and
dealt
withall
,
howe
shall
we
deale
,
with
the
professed
and
sworne
ennemies
of
Christe
,
whiche
do
not
onely
refuse
all
tast
and
sauour
of
holsome
doctrine
:
but
also
with
sworde
and
fyer
,
do
violently
rage
,
to
seke
the
vtter
destroyinge
of
the
name
of
Chryst
?
Certainely
if
thou
compare
the
polluted
Pope
,
and
his
bloddy
caynishe
clergy
,
with
the
Saduces
and
Phariseyes
,
and
do
deale
with
them
bothe
alyke
,
they
muste
needes
be
bound
al
in
one
faggot
.
Wherefore
they
quarrel
not
with
vs
but
with
the
spirite
of
God
,
whose
eares
are
so
tickle
,
that
they
wyll
suffer
nothynge
to
be
spoken
against
the
Pope
.
In
the
meane
time
,
let
the
godly
preachers
,
and
teachers
,
take
hede
vnto
them selues
,
when
they
are
moued
with
godly
zeale
agaynst
the
tyrants
of
the
churche
,
that
they
mingell
not
the
lustes
and
affections
of
the
fleshe
.
Rashe
zeal●…
prohibited
.
And
because
vehemency
or
zeale
can
not
be
alowed
of
God
,
but
that
whiche
is
moderated
by
the
wisedome
of
the
spiryte
,
let
them
not
onely
refraine
their
affections
,
but
also
geue
&
commit
the
selues
wholly
to
the
regiment
and
moderation
of
the
holy
ghost
,
leste
that
any
thing
vnaduisedly
spoken
,
shoulde
excede
.
Generation
of
vipers
.
He
calleth
them
rather
the
generation
of
vipers
,
then
vipers
,
because
he
wold
cast
in
their
tethe
their
venemouse
and
poysoned
mallice
.
Neyther
did
he
meane
onely
to
condemne
those
that
were
presente
before
him
but
also
the
whole
bodye
and
corporation
of
them
.
as
if
he
should
haue
said
,
that
both
their
sectes
,
and
diuisions
,
did
nothyng
but
ingender
serpentes
.
For
they
contended
with
great
discention
among
them selues
:
but
the
contempte
of
God
,
the
wicked
desyre
of
rulyage
,
the
hatred
of
wholsome
doctrine
,
and
the
syncke
of
all
mischief
and
wickednesse
,
was
common
to
them
all
,
they
neuer
contended
about
that
:
The
natur●…
of
a
viper
.
M.
Finally
the
vipers
of
all
kind
of
beastes
are
moste
pestiferouse
,
for
if
they
do
but
scant
touch
a
man
,
they
bring
violent
deathe
.
As
appereth
by
the
men
that
dwelt
in
the
Isle
of
Mylctum
.
who
when
they
saw
the
viper
hang
on
Paules
fynger
after
his
shipwracke
,
they
sayde
.
surely
this
man
is
a
murtherer
,
Act.
28.
whom
although
he
haue
scaped
the
daunger
of
the
sea
)
vengeaunce
wyll
not
suffer
to
lyue
.
But
when
they
sawe
him
,
(
the
viper
beinge
caste
into
the
fyer
,
to
haue
no
harme
,
(
for
they
thought
he
should
haue
ben
burnt
,
or
elles
sodainely
fall
downe
beade
)
they
altered
their
mindes
,
&
sayde
he
was
a
God
.
So
greate
daunger
doth
the
poyson
of
a
viper
brynge
.
Then
,
when
Iohn
knewe
that
the
Phariseys
and
Saduceys
,
with
the
hie
priestes
,
scribes
and
lawyers
,
were
all
of
lyke
mallice
,
and
that
they
wer
as
wicked
as
theyr
fathers
whiche
slewe
the
prophetes
,
so
that
they
woulde
fyll
theyr
Fathers
measure
:
he
doth
cast
in
theyr
teethe
,
not
onely
theyr
own
,
but
also
their
fathers
mallice
,
when
he
sayth
.
O
generation
of
vipers
.
Math.
12.
With
this
title
also
they
were
commended
of
Christ
.
Who
hath
taught
you
to
.
C.
Because
he
suspected
their
repentance
,
doubtinge
with
admiration
,
he
enquireth
of
them
,
whether
it
be
possible
that
they
should
repent
from
their
harte
,
and
by
this
meanes
he
maketh
them
to
examine
their
owne
consciences
,
and
to
enter
into
iudgement
with
them selues
,
concernyng
theyr
owne
wickednesse
.
M
As
if
he
should
haue
said
.
Who
gaue
you
that
mynde
,
beinge
so
peruerse
,
so
wicked
,
to
flye
and
auoide
so
greate
vengeaunce
and
destruction
,
whiche
shortly
would
come
to
passe
,
and
presently
hangeth
ouer
this
vngodly
generation
.
Anger
in
this
place
,
iudgement
,
and
vengeaunce
are
all
alyke
,
as
they
be
also
in
many
other
places
.
As
in
the
epistle
to
the
Romaines
,
where
it
is
sayd
,
the
law
causeth
wrath
.
●…ma
.
4.
To
flye
the
vengeaunce
of
God
,
in
this
place
is
taken
in
good
parte
,
because
it
is
a
meane
to
seeke
to
please
God
,
that
he
wil
not
be
angry
with
vs
.
For
the
godly
sorte
of
men
,
to
the
ende
they
may
escape
the
wrath
&
iudgement
of
God
,
they
wyll
seeke
al
meanes
possible
before
hande
,
to
preuent
and
auoyde
it
.
But
nothinge
at
al
it
doth
profyte
a
synner
,
to
flie
from
God
,
for
he
doth
more
and
more
prouoke
him
to
wrathe
.
M.
By
the
vengeaunce
to
come
maye
be
vnderstand
,
the
destruction
of
the
hole
nation
of
the
Iewes
,
●…ap
.
23.
●…4
.
whiche
was
lyke
to
be
brought
to
passe
by
the
Romaines
,
of
the
whiche
is
made
mention
hereafter
:
then
the
whiche
destruction
nothyng
can
be
redde
more
cruel
:
in
the
which
it
hath
ben
kept
miserable
and
voide
,
the
time
of
1400.
yeres
.
The
lorde
declaringe
this
vengeaunce
,
more
plainely
he
saythe
.
●…e
.
21.
Wo
vnto
them
that
be
with
childe
,
and
geue
sucke
in
those
dayes
,
for
there
shall
be
greate
trouble
in
the
lande
,
and
wrath
ouer
all
this
people
.
And
they
shall
fall
through
the
edge
of
the
sword
,
and
shall
be
led
away
captiue
into
al
nations
.
8.
Bring
forth
therfore
the
fruites
worthy
of
repentaunce
.
B.
As
if
he
shoulde
haue
said
.
You
ioyne
your selues
to
the
nomber
and
company
of
penitentes
.
Here
is
no
dissembling
in
the
matter
.
Therfore
if
you
wyll
be
baptized
,
and
be
accepted
among
the
nomber
of
them
,
whiche
are
trewly
regestred
citezens
of
the
kingdome
of
heauen
,
your
repentaunce
must
then
be
trew
,
and
not
fained
.
It
shal
be
true
,
The
fruites
of
repentance
.
if
it
bringe
forthe
fruites
accordingly
,
that
is
to
saye
,
contempte
and
hatred
of
all
thinges
present
deniyng
your selues
,
excellent
modestie
,
and
the
burninge
zeale
and
loue
of
pitie
and
godlines
.
These
certainely
are
the
fruites
in
deede
of
a
repentaunt
mynde
,
whiche
willingly
seketh
to
leade
a
newe
life
.
C.
Therfore
Iohn
confirmeth
that
whiche
we
spake
before
,
that
the
repentaunce
is
nothinge
,
whiche
is
witnessed
with
woordes
and
not
in
dede
.
For
it
is
a
more
preciouse
thynge
then
to
be
made
lighte
or
a
iest
of
.
Therefore
Iohn
sayth
plainely
,
that
it
was
not
a
sufficient
testimonie
which
they
did
shewe
:
but
he
said
,
it
would
plainely
appere
in
continuance
of
tyme
,
whether
they
receyued
it
wyllingely
or
no.
Papisticall
repentaunce
.
The
Papistes
euery
yere
do
faine
a
repentaunce
,
with
forbeddyng
of
certaine
meates
,
with
auriculer
confession
,
with
strewing
of
ashes
,
and
with
certayne
buzing
woordes
and
songes
and
in
the
meane
time
,
whyle
theye
fayned
these
thinges
,
howe
many
of
them
were
there
,
whiche
by
the
example
of
the
Niniuites
,
amended
their
liues
,
and
shewed
forthe
the
trewe
fruites
of
repentaunce
.
C.
We
muste
note
therefore
,
that
good
woorkes
are
called
the
trewe
fruites
of
repentaunce
.
Repentance
.
For
repentaunce
is
an
inwarde
thing
,
which
hath
his
seate
in
the
hart
and
mind
,
but
bringeth
forth
fruites
in
chaunging
the
lyfe
.
But
because
this
part
of
doctrine
was
foulely
corrupted
of
the
Papacy
,
we
must
note
this
difference
,
that
repentaunce
,
is
the
inwarde
renewinge
of
the
man
,
which
sheweth
it selfe
in
the
externall
and
outward
life
,
euen
as
the
trée
of
it selfe
,
bringeth
forth
fruite
.
M.
And
trewly
he
whiche
doth
acknowledge
his
synnes
from
the
bottom
of
his
harte
,
and
is
trewely
sory
for
those
offences
that
he
hath
committed
,
he
truely
wil
remoue
and
cast
away
al
hipocrisie
from
him
,
and
will
take
vnto
him
the
true
humilitie
of
the
mynde
,
and
will
not
onely
allowe
the
phisition
of
healthe
,
but
also
,
wil
desire
to
haue
him
aboue
al
thinges
:
he
wyll
not
onely
absteine
from
his
accustomed
faltes
,
but
also
wil
with
diligent
study
and
care
,
by
al
meanes
auoide
them
&
the
occasion
therof
,
yea
,
he
wil
greatly
abhorre
them
,
and
as
before
,
he
gaue
him self
to
fylthines
of
lyfe
,
euen
so
now
he
will
ensue
and
seeke
to
get
with
synguler
diligence
,
puritie
,
innocency
,
and
trewe
godlines
.
9.
And
be
not
of
suche
mynde
,
that
ye
would
say
within
your selues
,
we
haue
Abraham
to
our
father
.
For
I
saye
vnto
you
,
that
God
is
able
,
of
these
stones
,
to
rayse
vp
children
to
Abraham
.
And
be
not
of
suche
.
E.
That
is
,
lyue
not
so
that
you
may
seme
to
lay
al
your
trust
in
Abraham
.
M.
Or
be
not
of
this
opion
,
to
saye
that
you
are
the
sonnes
of
Abraham
,
as
though
that
were
sufficient
to
righteousenesse
,
to
be
begotten
of
saintes
.
C.
Vntill
hypocrites
are
oppressed
,
Hipocrites
are
secure
.
they
slepe
securely
in
theyr
synnes
:
but
when
they
are
cyted
so
the
tribunal
seate
of
God
,
carefully
they
seke
for
starting
holes
and
lurking
places
,
or
some
couering
to
hiden
them selues
.
Thus
therefore
Iohn
doth
speake
to
the
Phariseies
,
and
Saduceis
,
Nowe
that
you
are
sharpely
reproued
of
mée
,
I
would
not
haue
you
do
,
as
others
are
wonte
,
whiche
are
lyke
vnto
you
,
to
seke
for
remedy
by
a
false
,
vaine
,
and
coloured
pretence
.
For
he
doth
extorte
from
them
the
vaine
trust
with
the
which
they
were
bewitched
.
The
league
and
couenaunte
that
God
made
with
Abraham
,
was
as
it
were
a
target
or
buckeler
to
couer
their
euill
conscience
:
not
that
they
would
place
all
their
saluation
vpon
one
man
,
but
because
God
had
adopted
all
the
stocke
of
Abraham
:
not
wayinge
at
all
,
that
none
were
of
the
séede
of
Abraham
,
but
suche
as
followed
his
faithe
,
and
that
the
league
of
god
was
not
ratified
to
profite
to
saluation
,
but
by
fayth
.
Therfore
Iohn
addeth
not
this
in
vaine
.
Within
your selues
.
For
althoughe
they
boasted
not
with
their
tongues
,
that
they
were
the
sonnes
of
Abraham
,
yet
inwardly
they
greatly
gloryed
of
this
title
:
as
hipocrites
are
not
ashamed
at
all
,
to
iest
,
&
more
grossely
to
dally
with
God
,
than
with
men
.
We
haue
Abraham
.
M.
Iohn
knewe
that
they
were
the
sonnes
of
Abraham
,
as
also
Christe
witnesseth
,
Iohn
.
8.
saying
,
I
knowe
that
you
are
the
sonnes
of
Abraham
.
he
knew
that
the
couenant
was
not
only
made
with
Abraham
,
Gene.
17.
but
with
his
séede
also
:
I
wyll
make
a
couenaunt
betwene
thée
and
mée
,
betwene
my
séede
and
thy
séede
after
thée
.
&c.
This
he
had
neuer
taken
from
them
,
if
they
wold
haue
followed
the
steps
of
their
father
Abraham
.
But
because
after
a
preposterouse
sorte
,
they
flattered
them selues
,
through
the
promises
made
by
God
to
Abraham
:
and
because
they
perswaded
them selues
that
it
was
possible
that
they
shoulde
be
cut
of
,
because
the
promise
was
made
for
euer
to
Abraham
and
his
posteritie
:
their
hartes
were
so
hardened
,
that
at
no
time
they
were
moued
at
the
threteninges
of
God
:
to
powre
vengeance
on
them
:
therfore
after
the
apte
and
profitable
exhortation
,
to
bring
forth
fruites
of
repentance
,
he
thoughte
to
take
away
this
preposterouse
securitie
,
and
carelesnesse
.
For
I
say
vnto
you
C.
The
Iewes
dyd
flatter
them selues
almost
after
the
same
maner
,
that
the
Papistes
do
at
this
daye
aduance
them selues
.
It
is
necessary
that
some
church
be
in
the
world
,
because
god
wyll
be
knowen
in
the
worlde
,
and
wyll
haue
his
name
called
vppon
.
And
his
churche
can
be
no
where
but
amonge
vs
,
with
whom
the
lorde
hath
made
his
couenaunte
.
The
hye
priestes
and
bysshoppes
swelled
aboue
others
with
arrogancie
,
and
others
which
were
of
great
power
and
authoritie
with
them
.
For
the
common
sorte
of
people
were
counted
prophane
and
accursed
of
them
.
Chap.
7.
as
we
maye
reade
in
Iohn
.
But
theye
thought
them selues
to
be
holy
primates
and
heades
,
euen
as
at
this
daye
our
horned
byshoppes
,
our
abbotes
,
The
pry●●
Papistes
.
our
monkes
our
channons
,
oure
fryers
,
and
euerye
masse
prieste
,
being
eleuated
and
puffed
vp
with
the
proude
tytle
of
(
Clergy
)
did
muche
despise
the
laytie
.
Iohn
dothe
refell
,
and
confute
,
this
errour
,
that
they
do
to
much
restraine
the
promyse
of
god
,
shewinge
,
that
althoughe
God
do
want
them
,
yet
he
will
haue
his
churche
.
The
effecte
therefore
of
his
woordes
,
is
this
.
God
made
an
euerlastinge
couenaunte
with
Abraham
,
and
his
séede
,
Yet
one
thinge
deceiueth
you
,
that
when
you
are
more
than
bastardes
,
you
thinck
your
selues
to
be
the
sonnes
of
Abraham
.
Therfore
God
will
rayse
vp
a
newe
seede
to
Abraham
,
which
nowe
apereth
not
.
For
Iohn
speaketh
here
in
the
datiue
case
,
(
he
will
rayse
vp
to
Abraham
sonnes
:
)
that
they
may
vnderstand
that
the
promise
of
god
shall
not
be
voide
,
but
stande
in
effecte
still
Neither
was
Abraham
deceiued
,
although
his
sede
died
in
them
.
So
that
from
the
beginning
of
the
world
god
was
true
&
iust
in
his
promises
to
his
seruauntes
.
Neither
dothe
he
at
any
tyme
leaue
of
to
geue
his
grace
to
those
that
be
his
children
,
althoughe
he
reiecte
hipocrytes
.
Neyther
dothe
Iohn
speake
here
of
the
callinge
of
the
Gentiles
,
as
some
suppose
,
but
he
meaneth
the
verye
stones
,
without
any
further
sence
.
For
because
that
prowde
men
thought
it
vnpossible
,
that
his
churche
should
be
caried
to
an
other
place
,
he
sheweth
that
the
lorde
hath
meanes
&
waies
in
his
hande
to
delyuer
his
church
,
which
they
thoughte
not
vppon
,
euen
,
as
if
he
shoulde
create
newe
sonnes
to
him selfe
of
stones
:
As
if
he
should
haue
said
.
I
declare
vnto
you
that
God
is
of
such
power
that
althoughe
he
vtterly
destroy
you
(
as
you
haue
deserued
)
yet
he
can
rayse
vp
children
to
his
beloued
Abraham
,
euen
of
these
stones
.
Te
lyke
argument
our
sauiour
Christ
vsed
,
saying
.
I
say
vnto
you
that
if
these
holde
their
peace
,
the
stones
shal
cry
.
Abraham
had
respect
vnto
this
power
of
God
,
when
he
was
commaunded
to
offer
vp
his
sonne
.
10
Euen
nowe
is
the
axe
layde
vnto
the
rote
of
the
tree
:
euery
tree
that
bryngeth
not
forth
good
fruite
,
is
hewen
downe
and
cast
into
the
fyer
.
Euen
nowe
is
the
axe
layde
to
the
roote
.
C.
After
that
Iohn
had
taken
awaye
the
cloake
of
vayne
truste
from
the
hypocrites
,
he
denounceth
vnto
them
,
that
the
iudgement
of
God
is
at
hande
.
Before
he
shewed
them
,
that
being
expelled
they
were
not
the
people
of
God
:
now
he
addeth
,
that
God
is
bent
to
banishe
&
rote
out
,
al
chose
that
are
vnworthy
,
from
his
church
,
euen
as
barren
,
vnfruitful
&
rotten
trees
,
ar
wont
to
be
cut
vp
.
The
efecte
is
this
that
God
is
purposed
to
purge
his
church
.
For
the
grace
of
God
neuer
commeth
forthe
to
the
healthe
of
the
godly
,
The
health
of
the
godly
and
the
destruction
of
the
wicked
come
together
for
two
causes
.
but
also
his
iudgement
cometh
forth
to
the
destruction
of
the
world
,
&
that
for
two
causes
:
because
then
god
wil
seperate
his
people
from
the
reprobate
,
and
the
ingratitude
of
the
world
prouoketh
newe
anger
.
Wherefore
no
maruaile
,
if
the
preaching
of
the
gospell
,
and
the
comming
of
Christ
haue
remoued
the
axe
to
the
cutting
vp
of
the
wicked
trees
,
&
do
daily
hasten
against
them
,
the
vengeance
of
God.
Is
hewen
downe
and
cast
into
the
fyer
.
B.
Here
he
saithe
,
that
as
trees
(
whiche
in
vayne
comber
the
grounde
,
and
are
vnfrutful
)
are
cast
into
the
fier
:
euen
so
shal
you
be
cast
out
of
the
land
,
and
be
consumed
with
fier
;
which
hitherto
haue
ben
vnfrutful
,
&
vnthankful
to
Go●…
.
To
this
efecte
was
the
parable
of
the
figge
tree
alleaged
,
of
our
sauiour
Christ
in
Luke
,
Luke
.
13.
saying
Except
ye
repent
,
ye
shal
al
likewise
perish
:
he
tolde
also
this
similitude
.
A
certayne
man
had
a
figge
tree
,
planted
in
his
vyneyard
,
&
he
came
and
sought
fruite
theron
and
found
none
Then
said
he
to
the
dresser
of
his
vyneyarde
.
Beholde
,
this
three
yere
haue
I
com
and
sought
fruit
of
this
figge
tree
,
&
find
none
,
cut
it
downe
,
why
combereth
it
the
ground
?
&
he
answered
,
and
said
vnto
him
:
Lord
,
let
it
alone
this
yere
also
,
tyl
I
digge
round
about
it
,
and
dounge
it
,
to
see
whether
it
wyll
beare
fruits
:
and
if
it
beare
not
then
,
after
that
shall
you
cut
it
downe
.
And
in
an
other
place
Christ
faith
thus
.
Iohn
.
15
If
any
abyde
not
in
mee
,
he
is
caste
out
of
the
doores
,
as
a
branches
withereth
,
&
men
gather
them
and
cast
them
into
the
fyer
,
&
they
burne
.
11.
I
baptise
you
with
water
vnto
repentance
:
but
he
that
shal
com
after
me
,
is
mightier
then
I
,
whose
shoote
I
am
not
worthy
to
beare
:
he
shall
baptise
you
with
the
holy
ghost
,
&
with
fier
.
I
baptise
you
with
water
.
C.
The
thre
Euangelistes
do
reherse
the
selfe
same
wordes
of
Iohn
the
Baptiste
;
In
this
one
thynge
Luke
is
more
plentyfull
because
fyrste
he
dothe
shewe
for
what
occasion
this
sermon
was
made
,
that
is
to
saye
,
because
it
was
a
doubte
,
that
the
people
would
take
away
the
honour
of
Christ
,
by
a
false
&
wrong
opinion
.
M.
For
he
saith
.
As
the
people
were
in
a
doubt
,
&
al
men
mused
in
their
hartes
at
Iohn
,
whether
he
were
very
Chryste
,
Iohn
answered
&
said
vnto
them
all
.
Luke
,
3.
I
baptise
you
with
water
.
&c.
C.
Therfore
that
he
might
in
time
take
away
the
occasion
of
the
errour
,
he
doth
plainely
say
,
that
he
is
not
Christ
,
and
so
he
doth
disseuer
him self
from
him
,
that
he
may
bringe
him
that
right
which
aparteined
vnto
him
.
And
truly
he
did
this
willingely
,
that
he
myghte
bringe
disciples
vnto
Christ
,
(
as
the
prouerbe
is
)
from
hand
to
hand
:
but
he
preuenteth
it
the
soner
,
least
in
holdinge
his
peace
any
longer
,
he
shuld
confirme
the
errour
of
the
people
.
C.
His
wordes
therefore
tend
to
this
efect
.
I
cal
al
men
to
repentance
:
and
hauing
professed
the
same
,
I
signe
them
with
the
seale
of
Baptisme
,
whereby
they
maye
be
assured
that
theyr
sinnes
are
forgeuen
them
,
if
they
beleue
in
him
,
which
shal
come
after
me
,
that
is
to
say
,
in
Christe
,
whiche
onely
forgeueth
sinnes
,
&
geueth
the
holy
ghost
,
printing
a
true
faith
in
our
hartes
,
of
remission
of
sinnes
,
and
mortifying
also
the
affections
of
our
fleshe
.
He
whiche
commeth
after
me
.
This
is
spoken
in
the
present
tence
.
The
greke
participle
is
doubtful
,
so
that
thou
maist
vnderstand
it
,
that
Christ
was
Iunior
or
younger
then
Iohn
,
or
elles
that
he
shoulde
succede
Iohn
in
the
office
of
preaching
.
Chap.
1.
So
the
Euangelist
Iohn
resiteth
the
same
wordes
,
saying
.
After
me
there
came
a
man
,
which
went
before
me
,
for
he
was
before
me
.
Is
stronger
then
I.
C.
By
these
wordes
he
dothe
shewe
,
that
Christ
was
of
a
greter
power
&
dignitie
,
in
respect
of
whom
,
he
also
was
subiecte
:
as
if
he
should
say
,
The
worke
of
Christ
to
come
,
that
is
,
the
redemption
of
mankind
,
&
the
kingdom
which
he
receiued
of
God
the
father
,
do
require
greater
force
&
power
,
then
I
or
any
man
els
can
shew
.
I
am
his
minister
,
he
is
the
lord
whiche
hath
receiued
all
power
of
his
father
.
Therfore
in
that
Iohn
doth
acknowledge
his
own
imbecillitie
,
it
is
done
to
attrybute
the
glory
of
vertue
&
power
to
Christ
,
No
Aungell
hath
power
to
saue
.
to
saue
and
to
destroy
:
to
saue
the
elect
,
&
to
destroy
the
reprobate
:
also
he
doth
admonish
vs
,
that
there
is
no
sainct
or
angel
,
Christ
only
excepted
,
that
hath
power
to
saue
&
destroy
.
Whose
shoose
I
am
not
worthy
E.
He
said
before
that
Christ
was
stronger
then
he
:
to
amplifie
the
same
,
he
saith
,
that
he
is
vnworthye
to
cary
his
shoose
:
He
vseth
the
common
forme
&
phrase
of
speche
,
by
the
which
he
doth
so
extol
the
glory
of
Christ
,
that
aboue
him
he
compareth
nothing
.
To
the
whiche
ende
this
is
also
spoken
,
He
must
increase
,
Iohn
.
3.
but
I
must
decrease
.
He
shal
baptize
you
with
the
holy
.
Here
Iohn
maketh
Christ
the
authour
of
spyrituall
baptisme
,
but
yet
neuerthelesse
a
minister
of
the
externall
thing
.
Occupati●…
Here
he
dothe
seme
to
preuent
before
,
secretly
,
a
question
,
that
might
be
obiected
agaynst
him
,
to
what
ende
&
pourpose
,
the
baptisme
,
that
he
toke
vnto
him
,
serued
.
Neyther
was
it
any
small
triffell
,
to
bringe
a
new
&
vnwonted
thinge
into
the
churche
of
God
:
and
that
specially
to
set
forthe
a
new
kind
of
beginning
,
that
shold
be
more
perfecte
,
and
better
then
the
law
of
God.
Baptism●…
Therfore
he
answereth
that
he
hath
don
nothing
rashly
,
&
though
he
be
a
minister
of
the
outwarde
signe
,
that
yet
he
dothe
nothing
at
al
diminish
the
vertue
&
power
of
God
.
Wherfore
we
may
easely
gather
that
it
was
no
parte
of
his
meaning
to
distinguishe
&
make
a
difference
,
betwene
his
baptisme
,
&
that
,
which
Christ
gaue
his
disciples
in
commandement
to
vse
,
the
vse
wherof
also
he
wold
haue
continually
establyshed
in
the
churche
.
Neither
doth
he
compare
the
visible
signe
to
the
inuisible
:
but
comparing
the
persons
of
the
seruant
&
lord
together
,
he
doth
teache
what
is
proper
,
&
apperteining
to
the
seruant
,
what
also
(
as
due
&
right
)
is
to
be
rendred
to
the
lord
.
And
also
herby
is
gathered
a
general
doctrine
,
that
is
to
say
,
what
are
the
partes
of
men
in
baptisme
,
&
also
what
is
properly
to
the
son
of
god
.
For
only
to
men
is
committed
the
administration
of
the
outward
and
visible
thing
,
but
that
trueth
it self
doth
onely
remaine
with
Christ
.
The
scripture
somtime
doth
improperly
assigne
to
men
that
,
whiche
Iohn
doth
affirme
onely
to
belong
to
Christe
,
&
which
he
denieth
to
apperteine
vnto
men
:
but
than
he
doth
not
way
and
consider
,
what
man
hath
specially
by
him self
,
but
simplely
doth
teach
,
what
is
the
force
and
profite
of
signes
,
&
howe
God
doth
woorke
with
his
holy
spirite
by
them
.
〈◊〉
difference
●…twene
●…hriste
&
his
●…nisters
.
Here
is
geuen
a
distinction
,
betwene
Christ
and
his
ministers
,
least
that
the
world
geue
that
vnto
them
,
which
only
of
duetie
and
right
,
perteineth
vnto
him
:
as
nothing
is
more
ready
and
inclined
then
the
world
,
to
beautifie
&
adorne
the
creatures
with
the
spoyles
of
God.
We
knowe
what
,
&
howe
great
outragiouse
contentions
haue
ben
in
these
days
,
as
concerning
the
vse
and
efficacy
of
the
signes
,
al
the
which
may
be
taken
awaye
with
this
one
word
,
that
the
whole
institution
of
the
lorde
,
doth
comprehende
the
author
hym selfe
,
and
the
vertue
of
the
spirite
,
with
the
figure
&
minister
:
but
when
as
the
mynister
is
compared
with
the
lord
,
that
he
maye
haue
al
,
we
muste
bring
the
other
to
nothing
.
With
the
holy
ghost
.
It
may
be
demaunded
,
why
Iohn
did
not
say
as
wel
,
that
it
was
Christ
,
which
did
washe
our
soules
with
his
bloud
.
Forsothe
,
because
,
the
washing
is
done
by
the
vertue
&
power
of
the
spirite
also
,
he
thought
it
sufficient
,
onely
in
the
name
of
the
spirite
to
expresse
the
whole
effect
of
baptisme
.
The
meaning
truely
is
plaine
,
that
we
must
geue
vnto
Christ
,
what
grace
soeuer
baptisme
doth
figurate
or
signifie
,
because
that
he
doth
sprincle
the
consciences
of
men
with
his
bloud
:
he
also
doth
mortifie
the
old
man
,
and
he
doth
geue
vnto
it
his
spirite
of
regeneration
.
And
with
fyer
.
Bu.
Fyer
is
a
signe
of
purging
,
&
loue
.
C.
But
the
name
of
fyer
is
applied
to
the
spirite
,
because
he
doth
purge
away
our
filthines
,
euen
,
●…n
.
3.
as
golde
is
purified
in
the
fyer
.
He
is
called
fier
metaphorically
,
as
he
is
called
water
.
Therfore
,
he
shal
baptyse
you
with
the
holy
ghost
,
and
with
fier
,
that
is
he
shal
ad
vnto
it
,
his
holy
spirite
,
which
hath
the
propertie
&
nature
of
fier
:
he
shal
regenerate
,
renouate
,
and
make
cleane
your
hartes
,
&
shal
consecrate
you
into
the
adoption
of
the
sonnes
of
God.
●…ke
24.
●…t
.
1.
&
.
11.
To
be
baptised
with
the
holy
ghoste
,
to
be
indewed
with
the
power
of
the
hiest
,
to
receiue
the
holy
ghost
,
and
to
haue
the
power
or
vertue
of
the
spirite
,
commynge
vpon
any
man
,
signifieth
all
one
thinge
.
12.
Whose
fanne
is
in
his
hand
,
and
he
wil
pourge
his
floure
:
and
gather
his
wheate
into
his
barne
:
but
will
burne
the
chaffe
with
vnquenchable
fier
.
Whose
fanne
is
in
his
hand
.
B.
Hitherto
Iohn
hath
preached
the
lord
Iesus
to
be
the
sauiour
,
because
he
affyrmed
that
he
was
the
giuer
of
the
spirite
,
of
iustification
.
C.
That
the
Iewes
mighte
offer
them selues
to
be
renewed
of
him
:
now
he
resoneth
of
iudgement
,
&
sheweth
the
Christ
is
the
generall
iudge
of
all
men
,
that
he
might
make
the
contemners
afraide
.
For
,
because
many
hipocrites
alwaies
proudly
reiect
the
grace
of
Christ
proffered
vnto
them
,
it
is
necessary
also
that
the
vengeance
,
which
hangeth
ouer
their
heades
,
be
declared
vnto
them
.
For
this
cause
Iohn
doth
here
describe
Christe
to
be
a
seuere
iudge
,
against
the
harde
harted
&
vnbeleuing
.
We
must
note
here
also
,
this
order
of
teaching
,
that
hipocrites
may
knowe
,
that
they
shal
not
escape
vnpunished
,
because
they
reiect
Christ
:
&
being
awaked
from
their
sluggishnes
,
shal
begin
to
feare
the
reuenger
,
whom
(
being
the
authour
of
health
)
they
despised
.
But
no
doubte
the
purpose
of
Iohn
was
,
to
teache
what
Christ
woulde
bring
to
passe
by
his
gospell
.
Therefore
the
preaching
of
the
gospel
is
a
fan
:
The
Gospell
is
a
fanne
.
because
before
the
lord
dothe
shake
&
sift
vs
,
all
the
worlde
is
wrapped
with
confusion
,
euery
man
flattereth
with
him self
,
&
the
good
and
euil
are
mingled
together
:
and
it
is
enough
for
vs
to
swel
&
increase
with
the
chaff
.
But
when
Christ
commeth
among
them
with
his
gospel
,
when
he
pearceth
their
consciences
&
citeth
them
before
his
tribunal
seate
,
The
reprobate
are
compared
to
chaff
the
chaf
is
winnoed
or
fanned
from
the
wheate
,
which
before
combred
a
gret
rome
.
For
although
al
men
ar
fanned
by
the
gospel
,
from
the
chaff
.
yet
notwithstanding
here
Iohn
doth
compare
the
reprobate
to
chafte
,
&
the
elect
children
of
God
to
wheat
.
Wherfore
the
flouerth
is
not
taken
for
the
world
as
som
deme
,
but
for
the
church
.
For
we
must
consider
to
whom
Iohn
speaketh
.
For
the
Iewes
wer
only
puffed
vp
with
a
name
or
title
,
so
that
Iohn
doth
tel
them
,
that
they
are
proude
in
vaine
,
since
that
but
for
a
time
they
occupy
the
roome
of
the
churche
of
God
,
from
the
which
euen
by
and
by
,
they
shall
be
reiected
and
banyshed
,
euen
as
chaffe
is
seperated
and
deuyded
from
the
flouerth
.
By
this
meanes
be
doth
touch
the
state
of
the
churche
at
that
tyme
corrupted
,
because
it
was
full
of
chaffe
,
darnel
,
cockle
,
and
reffuse
,
but
strayte
way
with
the
freshe
wind
of
the
Gospell
,
to
be
purged
,
Question
.
But
howe
is
Chryst
said
to
seperate
the
chaffe
from
the
wheate
,
when
as
nothinge
can
be
founde
in
men
,
but
meere
chaffe
?
Aunswere
.
It
may
easely
be
aunswered
,
that
the
elect
are
fourmed
&
made
into
wheat
,
that
beynge
exempted
from
the
chaffe
,
they
maye
be
gathered
into
the
barne
,
Christe
began
,
and
perfourmeth
this
purgynge
dayely
,
notwithstandinge
the
effecte
of
the
same
shall
not
be
vntyll
the
laste
daye
:
therefore
Iohn
calleth
vs
thither
.
The
fruite
of
Hope
.
But
let
vs
remember
,
that
euen
at
this
daye
the
faythfull
enter
by
hope
into
the
barne
of
God
,
that
in
the
ende
in
dede
they
maye
haue
a
place
there
,
and
the
reprobate
do
feele
(
according
to
their
deserte
)
the
heate
and
burnynge
of
that
fyer
,
which
shal
be
in
the
last
day
.
Therfore
,
before
the
Gospell
was
preached
in
Iewery
,
the
reprobate
were
not
onelye
ioyned
with
the
elect
,
but
also
they
were
so
couered
with
the
brightnesse
of
the
ceremoniall
lawe
,
that
they
were
counted
for
trewe
Israelites
.
But
when
the
preachynge
of
the
Gospell
came
,
which
is
the
sounde
and
perfect
fanne
,
there
was
such
a
seperation
made
,
that
easelye
the
one
mighte
be
deserued
from
the
other
,
yea
,
the
very
secretes
of
theyr
hartes
were
opened
,
Iohn
.
8.
Christe
him selfe
sayinge
.
He
that
is
of
God
heareth
Goddes
woorde
,
therefore
you
do
not
here
,
because
you
are
not
of
God
.
And
againe
.
You
beleue
not
,
because
you
are
none
of
my
sheepe
:
Iohn
.
10.
euen
as
I
sayde
vnto
you
,
my
sheepe
heere
my
voyce
,
and
I
knowe
theim
,
and
they
followe
mee
.
The
lyke
seperation
also
is
in
these
our
dayes
.
With
vnquenchable
fyer
.
In
these
fewe
woordes
,
is
thretened
the
ponishment
of
euerlastinge
damnation
which
neuer
shall
haue
ende
,
appointed
for
this
purpose
,
that
more
sharply
they
shuld
be
moued
to
repentaunce
.
This
ponishement
doth
not
onely
apperteyne
to
chaffe
,
to
be
seperated
from
the
wheate
,
but
also
to
be
caste
into
the
fier
,
&
burnte
,
euen
as
vnfruiteful
braunches
,
are
not
onely
cut
of
,
but
gathered
and
caste
into
the
fier
.
The
like
ponishement
doth
Christ
threaten
to
counterfait
&
false
Christians
,
telling
them
before
,
what
a
terrible
sentence
he
will
pronounce
against
them
,
sayinge
.
Go
ye
cursed
into
euerlasting
fier
,
Math.
25.
prepared
for
the
deuyl
and
his
angelles
.
About
this
fyer
there
hath
ben
great
disputation
.
But
we
may
gather
out
of
scripture
,
that
it
is
a
metaphoricall
kynde
of
speche
.
For
if
we
maye
determyne
and
iudge
it
to
be
a
materiall
,
and
reall
fyer
,
(
as
they
terme
it
)
them
we
must
adde
vnto
it
also
wodde
,
brimstone
,
and
breathe
to
kendel
it
,
as
Esay
in
his
.30
.
chap.
maketh
mention
.
Neyther
is
there
any
further
meaning
in
the
fier
,
then
there
is
in
the
worme
.
For
if
al
men
do
agree
and
consent
,
that
there
is
in
the
name
of
worme
a
metaphorical
sence
,
and
meaning
,
they
must
then
confesse
that
the
lyke
is
in
the
fyer
.
Wherefore
all
speculation
and
lokinges
omitted
,
with
the
whiche
vayne
men
do
wery
them selues
,
without
profyte
,
let
vs
be
satisfyed
with
this
,
that
those
maners
&
formes
of
speakinge
(
for
the
rudenesse
of
our
capacitie
)
do
note
vnto
vs
,
horrible
torment
,
yea
and
so
terrible
,
and
painful
,
that
neyther
the
mind
of
man
can
comprehende
it
,
nor
yet
the
toungue
with
wordes
expresse
the
same
.
13
Then
came
Iesus
from
Galile
,
to
Iordane
,
to
Iohn
,
that
he
myght
be
baptised
of
him
.
Then
came
Iesus
from
Galile
.
B.
The
preachinge
of
Iohn
the
Baptiste
being
ended
,
the
Euangelist
beginneth
to
preach
our
lord
Iesus
,
the
sauiour
of
the
world
,
personally
of
his
own
wordes
and
dedes
.
And
first
of
al
he
sheweth
howe
he
was
baptised
not
onely
with
water
,
but
also
with
the
spirite
:
&
was
not
so
much
celebrated
,
and
put
into
the
flock
of
Goddes
people
,
which
was
the
kingdom
of
heauen
as
he
was
declared
,
by
the
voice
of
his
father
from
aboue
,
to
be
a
teacher
,
&
kinge
,
Chap.
1.
of
his
people
&
kingdome
.
M.
Marke
saith
,
in
those
daies
.
when
as
Iohn
had
preached
a
while
,
and
a
gret
multitude
of
the
people
came
to
be
baptised
:
A
conuen●…
time
whe●…
word
of
〈◊〉
should
be
●…ched
.
then
was
it
a
fyt
&
conuenient
tyme
for
Christ
to
be
reuealed
,
the
hartes
of
mortal
men
,
by
the
preching
of
repentance
,
being
pricked
,
&
desiring
,
&
thirsting
after
the
grace
of
Christ
.
That
he
might
be
baptised
of
him
.
C.
To
what
ende
the
son
of
god
wold
be
baptised
,
we
maye
somewhat
gather
of
his
aunswere
folowinge
.
14.
But
Iohn
forbad
him
,
saying
:
I
haue
nede
to
be
baptised
of
thee
,
and
commest
thou
to
mee
.
But
Iahn
forbad
him
.
M.
Iohn
denied
his
office
and
ministerye
to
Christe
,
firste
in
consideration
of
his
maiestie
,
then
in
consideration
of
his
own
imbecillitie
and
weakenes
,
the
which
he
partly
declared
,
when
he
sayd
,
whose
shoose
I
am
not
worthye
to
beare
.
He
knewe
that
Chryste
had
no
neede
to
be
baptized
with
this
baptisme
of
repentaunce
,
yea
,
rather
that
he
had
neede
to
be
baptized
of
hym
:
he
thoughte
it
was
vnworthy
and
vnmete
that
the
seruant
shoulde
baptize
the
lorde
and
maister
of
all
,
whiche
had
no
necessitie
therevnto
.
By
these
reasons
beinge
moued
he
refused
to
baptise
him
.
I
haue
nede
to
be
.
C.
It
is
certaine
,
that
Christe
was
not
onely
knowne
of
Iohn
to
be
an
excellente
prophete
,
(
as
many
very
fondly
imagin
)
but
also
to
be
the
son
of
God
:
otherwyse
,
submittinge
and
surrendring
his
holy
vocation
to
a
mortal
man
,
he
should
haue
ben
iniuriouse
to
God
.
But
the
reader
may
learn
,
wherby
he
was
knowen
vnto
Iohn
in
the
first
cha.
of
Iohn
.
This
was
a
reasonable
cause
to
refuse
,
and
denye
,
seing
that
Christ
had
no
nede
of
baptisme
:
but
in
this
Iohn
was
deceyued
,
that
he
wayed
not
,
howe
that
Christe
dyd
not
desire
baptisme
for
his
owne
sake
but
for
other
mennes
.
Therefore
Christ
beddeth
hym
to
consyder
,
what
doth
belong
vnto
him
that
hath
taken
vpon
him
the
parson
of
a
seruaunte
:
because
that
willinge
subiection
dothe
derogate
nothinge
of
his
glorye
and
renowne
.
For
althoughe
,
Iohn
knewe
not
his
owne
office
,
and
dewely
for
a
tyme
,
yet
notwithstandinge
his
errour
doth
not
let
,
but
that
he
did
his
duetie
,
both
lawfully
and
duely
.
15.
Iesus
aunswered
and
saide
vnto
hym
:
let
it
be
so
nowe
,
For
thus
it
becommeth
vs
to
fulfyll
all
ryghteousenes
.
Then
he
suffered
him
.
Iesus
aunswered
and
sayde
vnto
.
E.
Our
sauiour
Christ
,
by
these
wordes
doth
not
denie
the
wordes
of
Iohn
to
be
true
,
when
he
said
,
I
haue
nede
to
be
baptized
of
the.
but
graunteth
the
wordes
of
Iohn
to
be
trew
,
yet
neuerthelesse
he
doth
infringe
and
put
away
the
occasyon
of
controuersie
which
arose
of
those
wordes
,
sayinge
.
Let
it
be
so
nowe
,
for
so
it
becommeth
vs
to
fulfyll
all
righteousenesse
.
C.
By
this
aunswere
of
Chryste
,
we
may
gather
,
why
he
woulde
be
baptised
,
because
it
becommeth
vs
(
saith
he
)
to
fulfyll
all
righteousenes
,
To
fulfil
al
righteousenes
in
the
scripture
,
is
as
much
to
saye
,
as
to
fulfyll
the
lawe
.
And
so
wee
may
expounde
this
place
,
that
it
behoued
Christe
,
which
willingly
submitted
hym selfe
to
the
lawe
,
to
fulfill
the
same
in
al
poyntes
.
But
better
it
maye
be
vnderstande
on
this
maner
.
as
if
Christe
shuld
haue
sayde
,
Sease
and
leaue
of
to
speake
of
my
dignitie
,
neyther
is
it
my
purpose
at
this
tyme
to
reason
whiche
of
vs
two
,
is
the
better
:
but
rather
we
must
looke
what
oure
vocation
requireth
,
and
what
God
the
father
hath
appoynted
vnto
vs
For
Chryst
vsed
this
generall
baptisme
,
Generall
and
speciall
Ba●…time
.
that
he
might
in
al
poyntes
obey
the
will
of
his
father
:
but
he
vsed
the
special
baptisme
,
that
he
might
consecrate
the
same
in
his
owne
body
,
that
it
mighte
be
common
to
vs
with
him
.
Therfore
he
saith
,
so
it
behoueth
vs
to
fulfill
all
righteousenesse
,
as
if
he
shoulde
say
,
I
muste
in
all
thinges
be
obediente
to
my
father
.
Thy
baptisme
is
apoynted
of
the
father
,
therefore
although
I
am
greter
then
thou
,
yet
it
so
pleased
my
father
,
that
I
should
receyue
baptisme
of
thée
,
and
shoulde
consecrate
the
same
in
my
bodye
,
that
they
whiche
receyue
mée
,
and
are
in
me
baptyzed
,
should
acknowledge
me
to
be
their
brother
,
and
fellowe
heyre
.
Then
he
suffered
hym
.
The
modesty
of
Iohn
.
Here
is
to
be
noted
the
modestie
of
Iohn
,
whiche
by
and
by
geueth
place
and
obeyeth
Chryste
.
For
he
contendeth
no
farther
,
but
hearynge
reason
,
that
so
it
became
hym
,
to
fulfyll
all
ryghteousenes
,
(
althoughe
before
it
seemed
verye
absurde
)
is
nowe
perswaded
,
and
baptizeth
Christe
.
Euen
so
Peter
,
which
said
,
Iohn
.
13.
Thou
shalt
neuer
washe
my
feete
,
when
he
hearde
Christ
say
,
excepte
I
wasshe
thée
,
thou
haste
no
parte
with
me
:
by
and
by
he
sayde
,
Lorde
not
onely
my
fete
,
but
my
handes
and
head
.
M.
Whereby
we
are
taught
,
Errour
by
ignorance
is
easely
put
awaye
.
that
those
that
erre
by
ignorance
,
when
they
know
the
trueth
,
are
easely
perswaded
.
16.
And
when
Iesus
was
baptized
,
he
ascended
out
of
the
water
,
and
behold
the
heauens
were
opened
vnto
hym
.
and
he
sawe
the
spirite
of
God
descendinge
lyke
a
dooue
,
and
lyghtynge
vpon
him
.
And
when
Iesus
was
baptized
.
M
,
Now
the
Euangeliste
dothe
shewe
vnto
vs
,
howe
Christ
was
celebrated
and
authorised
after
his
baptisme
.
And
beholde
the.
C.
The
openinge
of
the
heauens
,
is
sometymes
taken
for
the
shewing
forth
of
the
glory
of
the
heauens
.
But
in
this
place
it
is
taken
for
the
visible
seperation
and
diuision
of
the
heauens
,
so
that
Iohn
might
se
somwhat
hier
then
the
starry
firmament
,
where
the
planettes
were
.
But
to
search
farther
what
this
opening
of
the
heauens
meaneth
,
or
what
it
was
,
neyther
dothe
it
parteine
to
the
matter
,
neyther
is
it
necessary
:
because
it
is
sufficient
to
know
that
this
was
a
signe
&
token
of
the
presence
of
God
.
Yet
,
where
the
Euangelistes
do
saye
,
that
Iohn
sawe
the
holye
ghost
,
it
is
lykely
that
the
heauens
were
open
,
specially
for
his
sake
.
Althoughe
it
ought
not
to
be
denied
,
but
that
Christ
in
respect
that
he
was
man
,
was
the
more
assured
of
his
vocation
.
And
to
this
effect
do
the
wordes
of
Luke
seme
to
serue
,
Chap.
3.
whiche
sayth
,
that
when
Christe
prayed
,
the
heauens
were
open
.
M.
But
by
the
openinge
of
the
heauens
here
specifyed
,
is
signified
,
that
this
is
he
,
whiche
shulde
come
from
heauen
,
and
shoulde
teache
heauenlye
thynges
,
that
is
,
he
shoulde
shewe
the
wyll
of
his
father
to
heauenly
men
.
Iohn
.
3.
For
he
that
is
of
the
earthe
,
speaketh
of
the
earthe
:
but
he
whiche
came
from
heauen
is
aboue
all
.
Furthermore
it
is
signified
,
that
this
is
hée
,
whiche
by
his
incarnation
and
bloud
,
should
make
agrement
betwene
humaine
things
and
heauenly
thinges
,
as
S.
Paule
wryteth
to
the
Ephesians
,
Ephe.
1.
Collo.
1.
and
Collossians
.
Thirdly
it
signifieth
,
that
he
is
that
same
Christ
which
made
vnto
vs
free
passage
and
recourse
to
the
thron
of
his
grace
,
the
gates
of
heauen
,
beinge
by
hym
broken
open
.
To
be
shorte
,
that
whiche
was
reuealed
to
Ioseph
in
the
vision
,
of
the
opening
of
the
heauens
,
and
of
the
ladder
that
from
the
earth
reached
therevnto
,
is
declared
from
aboue
by
this
inauguration
and
celebration
of
Christe
.
And
he
sawe
.
C.
Namely
Iohn
:
because
by
and
by
yt
foloweth
,
that
the
spirite
descended
vpon
Christe
.
M.
And
Iohn
hym selfe
in
an
other
place
saithe
,
I
did
not
knowe
hym
:
but
he
that
sente
me
to
baptize
with
water
,
the
same
sayd
vnto
me
:
Iohn
.
1.
vpon
whom
thou
shalt
se
the
spirite
descende
,
and
tary
styl
on
him
,
the
same
is
he
which
baptizeth
with
the
holye
ghost
.
And
I
sawe
,
&
bare
recorde
,
that
the
same
is
he
which
is
the
sonne
of
God.
Question
.
C.
It
may
now
be
demaunded
,
how
Iohn
coulde
se
the
spiryte
,
We
aunswere
,
Aunswere
.
that
for
as
muche
as
the
spirite
of
God
is
dispersed
euerye
where
,
and
fylleth
both
heauen
&
earth
,
that
the
descention
from
heauen
,
is
very
vnproperly
applied
vnto
it
.
the
same
we
must
iudge
also
,
as
concerning
the
sight
therof
.
For
although
the
holyghost
be
inuisible
by
it selfe
,
yet
notwithstanding
it
is
said
,
that
we
se
it
,
when
as
it
sheweth
any
signe
of
his
presence
.
The
spirite
God
can
not
be
seene
.
Iohn
sawe
not
the
essence
of
the
spirite
,
the
which
essence
or
beinge
,
can
not
be
sene
with
mannes
eies
:
neyther
did
he
se
the
vertue
it self
,
which
cannot
be
comprehended
with
humaine
sence
,
but
onely
with
the
intelligence
and
vnderstandinge
of
fayth
:
but
he
sawe
the
shape
of
a
dooue
,
vnder
the
which
,
it
pleased
God
to
shewe
and
manifest
his
spirite
.
Metonymi●…
●…s
a
fygure●…●…ed
denomination
.
as
when
Bacchus
is
put
for
wyne
.
〈◊〉
Venus
for
●…chery
.
Therfore
this
is
a
metonymical
kinde
of
speache
,
by
the
which
the
name
of
a
spiritual
thinge
,
is
put
for
a
visible
signe
.
For
as
some
very
folishly
,
and
preposterously
,
do
vrge
the
letter
,
that
they
might
include
the
thyng
in
the
signe
:
euen
so
we
must
wey
&
consider
that
by
these
meanes
&
phrases
of
speaking
figuratiuely
,
is
noted
,
the
coniunction
of
the
thing
,
with
the
signe
.
Accordinge
to
this
sence
&
meaning
,
the
bredde
of
the
sacred
,
and
holy
supper
of
the
lord
,
is
called
the
body
of
Christ
,
not
because
it
is
so
,
but
because
it
dothe
witnesse
vnto
vs
,
that
it
is
trewely
geuen
vs
to
eate
.
Furthermore
we
must
call
to
mynd
that
whiche
we
towched
euen
nowe
,
that
is
,
we
must
not
fayne
and
imagin
the
commynge
downe
of
any
notable
or
myralouse
thynge
,
that
the
holye
Ghoste
should
be
sought
in
a
signe
,
as
though
he
were
included
in
the
same
,
as
in
a
place
:
but
we
must
satisfie
&
content
our selues
with
this
,
that
the
lorde
by
his
secrete
power
doth
shewe
forthe
vnto
vs
by
figures
,
whatsoeuer
he
promysed
.
Descending
.
M.
This
comming
downe
of
the
spirite
of
God
,
was
made
for
this
purpose
in
a
visible
shape
to
descende
vpon
Christe
,
that
the
authoritie
that
he
had
from
aboue
,
might
be
declared
in
earth
.
The
like
came
vpon
the
Apostels
,
●…es
.
2.
when
they
were
sent
to
preache
the
Gospell
throughout
the
whole
worlde
.
And
when
the
Apostles
had
layde
handes
on
those
that
were
ready
to
preache
the
Gospell
,
the
vertue
and
power
of
the
holy
ghoste
was
geuen
to
theim
by
a
visible
signe
,
(
which
before
they
had
receiued
through
faith
,
that
the
churche
as
yet
being
rude
,
should
be
comforted
,
and
that
by
the
singuler
and
visible
gift
of
the
spirite
,
they
might
be
appointed
to
the
worke
of
the
mistery
,
and
instructed
and
confirmed
in
the
same
.
●…estion
.
Like
a
doue
.
C.
It
may
be
demaunded
why
the
holy
ghoste
rather
appeared
in
the
shape
of
a
doue
,
●●nswere
.
then
in
fier
.
The
solution
of
this
question
doth
depende
vpon
the
analogy
or
similitude
,
of
the
thinge
sealed
with
the
figure
.
We
knowe
what
the
Prophete
attributeth
to
Christe
,
●…ay
.
42.
when
he
sayde
:
A
broosed
reede
shall
he
not
breake
,
and
the
smoking
flaxe
shal
he
not
quenche
,
he
shall
not
cry
,
neither
shall
his
voyce
be
harde
.
Because
of
this
gentlenes
of
Christe
,
by
the
whiche
mildely
and
louingly
,
he
hath
brought
sinners
to
the
hope
of
saluation
,
the
holy
ghost
descended
vpon
him
in
the
likenes
of
a
doue
.
And
in
this
signe
is
offered
vnto
vs
the
manifeste
pledge
of
swete
consolation
that
we
should
not
be
afrayde
to
come
vnto
Christe
,
whiche
came
not
vnto
vs
in
the
fearefull
&
terrible
power
of
the
spirite
,
but
in
the
pleasant
&
amiable
shewe
of
his
grace
.
M.
Also
by
the
same
is
shewed
what
Christe
would
worke
in
the
hartes
of
the
faithfull
,
namely
the
very
same
,
whiche
he
him selfe
saith
:
Be
ye
innocente
as
doues
.
Finally
by
this
appearing
of
the
holy
ghoste
,
is
shewed
,
what
this
heauenly
kyng
should
be
,
how
meke
and
louing
:
then
what
behauiour
and
disposition
they
should
haue
,
whiche
should
be
regenerate
,
by
the
baptisme
of
the
holy
ghost
.
C.
Moreouer
,
some
more
curiously
,
then
profitable
,
do
seke
and
demaunde
,
whether
this
doue
were
a
perfecte
and
sounde
body
,
or
only
an
image
and
figure
of
a
Doue
.
Luke
●…
.
For
although
the
woordes
of
Luke
do
seme
to
affirme
,
that
it
was
not
the
substaunce
,
but
the
shape
of
a
Doue
,
yet
notwithstanding
,
we
can
not
appointe
any
certaintie
thereof
.
And
comming
vpon
him
.
M.
That
is
to
say
,
vpon
Christe
.
Question
.
C.
Here
it
may
be
demaunded
why
the
spirite
did
then
descende
vpon
him
,
when
as
before
he
was
replenished
with
the
same
.
Aunswere
.
Esay
.
61.
Luke
.
4.
This
question
is
aunswered
with
this
place
of
the
prophete
,
The
spirite
of
the
lorde
vpon
me
,
therefore
he
anointed
me
,
to
preache
to
the
poore
he
sent
me
.
For
although
Christ
did
excell
in
the
singuler
grace
of
the
spirite
,
euen
vntill
the
myracle
:
yet
neuertheles
he
kept
hym selfe
at
home
like
a
priuate
man
,
vntill
he
was
brought
forth
of
his
heauenly
father
.
Therefore
nowe
when
the
dewe
time
was
come
,
in
the
whiche
he
should
prepare
him selfe
to
accomplishe
the
office
of
a
redemer
,
he
is
indewed
with
the
newe
power
of
the
spirite
,
and
that
not
for
his
owne
cause
so
muche
as
for
others
.
For
this
was
done
by
the
prouidence
of
God
,
that
the
faithfull
might
learne
to
imbrace
reuerently
his
deuine
power
,
and
that
the
infirmitie
of
the
fleshe
should
not
be
contemptible
and
despised
in
him
.
And
that
was
also
the
cause
,
why
he
differred
his
baptisme
till
that
he
was
thirty
yeare
olde
.
Baptisme
was
the
beginning
of
the
Gospell
.
Baptisme
was
the
beginning
of
the
Gospell
,
therefore
he
toke
it
when
he
began
to
preache
the
Gospell
.
For
Christe
preparing
him selfe
to
preache
the
Gospell
,
began
his
office
as
well
by
baptisme
,
as
by
the
instruction
of
the
holy
ghost
.
The
holy
ghoste
therfore
descending
vppon
Christe
,
appeared
vnto
Iohn
to
teache
that
no
carnall
or
earthly
thing
was
to
be
founde
in
Christ
,
but
as
a
diuine
person
to
come
from
heauen
,
in
whom
the
fulnes
of
the
spirite
raigned
.
We
knowe
vndoubtedly
that
he
was
God
,
manifested
in
the
fleshe
:
yet
notwithstanding
his
heauenly
vertue
is
to
be
considered
in
the
persone
of
a
seruaunt
,
and
in
his
humane
nature
.
17
And
loe
,
there
came
a
voyce
from
heauen
,
saying
:
This
is
my
beloued
sonne
in
whom
I
am
well
pleased
.
And
loe
,
there
came
a
voyce
.
M.
Math.
doth
not
saye
simplelie
that
a
voyce
was
heard
from
heauen
,
but
that
a
voyce
came
from
heauen
.
C.
For
out
of
that
diuision
and
opening
of
the
heauens
(
whiche
we
touched
euen
nowe
)
came
this
voyce
,
wherby
he
might
haue
the
greater
maiestie
.
This
is
my
beloued
sonne
.
M.
This
testimony
of
the
father
being
brought
from
the
heauens
to
the
earth
,
as
concerning
his
sonne
,
hath
a
declaration
of
his
will
towardes
mankynde
,
with
a
declaration
also
of
Christe
,
the
onely
begotten
sonne
of
God
.
C.
For
the
title
of
(
sonne
)
doth
only
pertayne
vnto
Christe
,
truly
and
naturally
:
but
yet
the
sonne
of
God
was
made
manifest
in
our
fleshe
,
that
by
the
same
righte
that
God
was
father
vnto
him
,
he
might
make
him
our
father
also
.
Wherefore
God
bringing
vnto
vs
a
mediator
,
in
the
tytell
and
commendation
of
his
sonne
,
doth
shewe
him selfe
to
be
a
father
to
vs
all
.
The
Grek
woorde
doth
signifie
more
then
my
beloued
sonne
,
in
the
superlatiue
degrée
,
my
best
beloued
sonne
.
For
Christe
is
so
called
,
because
when
we
were
hatefull
and
odious
vnto
God
,
it
was
necessary
that
his
fatherly
loue
should
flowe
from
Christe
vnto
vs
.
M.
As
if
the
father
should
haue
sayde
:
He
whom
I
haue
sent
vnto
you
,
and
caused
to
come
in
your
fleshe
,
is
my
only
beloued
sonne
:
In
whome
you
may
sée
how
greatly
I
loue
mankynde
,
and
his
saluation
,
wherefore
see
that
you
cleaue
vnto
him
by
faythe
.
Ephe.
1.
But
S.
Paule
doth
very
well
interprete
this
place
saying
:
By
his
grace
he
made
vs
accepted
through
the
beloued
.
In
whom
I
am
well
pleased
.
The
Greke
woorde
doth
signifie
a
minde
so
inclined
,
that
it
hathe
a
singuler
and
ready
good
wyll
and
affection
,
separated
from
all
anger
and
displeasure
.
C.
Therfore
it
declareth
that
the
loue
of
God
so
resteth
in
Christe
,
that
he
doth
geue
him self
from
him
vnto
vs
,
and
not
only
to
vs
,
but
to
the
very
aungels
:
not
that
they
haue
neede
of
reconsiliation
,
who
were
neuer
out
of
Gods
fauoure
,
but
because
they
them selues
cleane
not
vnto
God
,
but
by
the
benefite
of
the
head
.
Wherefore
he
is
called
the
first
begotten
of
all
creatures
.
Coloss.
●…
Coloss.
●…
And
S.
Paule
in
another
place
teacheth
,
that
he
came
to
set
at
peace
all
thinges
bothe
in
heauen
and
earth
.
2.
Pet.
1.
M.
The
Apostle
Peter
gotte
the
certainty
of
the
faith
&
doctrine
of
Christ
,
by
this
testimony
of
the
father
,
Math.
17
whiche
was
declared
in
the
mounte
.
Moreouer
this
place
teacheth
vs
that
none
can
reuele
the
sonne
but
only
the
father
:
according
to
the
saying
of
Christe
.
Math.
11.
None
knoweth
the
sonne
sauing
the
father
,
and
agayne
.
Math.
16.
Fleshe
and
bloud
hath
not
reueled
this
vnto
thee
,
but
my
father
whiche
is
in
heauen
.
Also
he
sayth
:
Iohn
.
6.
No
man
commeth
vnto
me
excepte
my
father
whiche
sent
me
drawe
him
.
Wherefore
we
must
praye
vnto
God
,
that
he
will
reuele
vnto
vs
,
and
make
vs
knowe
his
welbeloued
sonne
Iesus
Christe
,
in
whome
he
is
so
well
pleased
,
that
whatsoeuer
we
aske
in
his
name
we
shall
receiue
the
same
,
if
it
be
according
to
his
will
.
The
.iiij.
Chapter
.
THen
was
Iesus
led
into
the
wyldernesse
of
the
spirit
,
Verse
.
1
to
be
tempted
of
the
deuell
.
Then
was
Iesus
led
into
.
B.
In
this
fourthe
chapter
,
the
Euangeliste
doth
shewe
that
our
lord
was
tempted
,
before
he
toke
in
hande
the
office
of
preaching
:
M.
Then
what
disciples
in
the
beginning
of
his
preaching
he
called
vnto
him
:
Last
of
all
,
howe
at
the
firste
in
Galile
,
with
going
about
,
with
teaching
,
and
with
healing
those
that
were
diseased
,
his
name
was
spred
throughout
all
Syria
.
M.
Therefore
immediatly
after
baptisme
(
as
Marke
saithe
)
he
was
led
or
caried
,
Marke
.
1.
as
it
were
from
the
middes
of
the
people
,
and
from
the
conuersation
of
his
former
lyfe
,
from
those
thynges
whiche
he
(
being
subiect
to
his
parentes
)
hitherto
exercised
,
Into
the
wildernes
.
The
wyldernes
was
a
place
not
inhabited
,
or
voyde
of
men
,
for
Marke
saythe
,
that
he
was
among
the
beastes
.
C.
For
twoo
causes
Christe
went
into
the
wyldernes
,
●●rist
went
〈◊〉
the
wyl●…nes
for
〈◊〉
causes
.
first
,
that
after
the
faste
of
fourty
daies
,
he
might
come
forthe
as
a
newe
man
,
yea
rather
as
a
heauenly
creature
,
to
the
executing
of
his
office
.
Secondly
being
proued
and
tried
,
with
nothing
but
temptations
,
he
might
(
being
throughly
instructed
in
all
pointes
)
prepare
hym selfe
to
so
difficulte
and
excellent
an
office
.
Knowe
we
therfore
,
that
Christe
(
the
spirite
being
his
guyde
)
was
led
awaye
from
the
company
of
men
,
that
he
might
when
he
came
againe
appeare
,
to
be
the
chief
doctor
&
teacher
of
the
churche
,
and
the
Embassadour
of
God
,
that
he
might
rather
be
thought
to
be
sent
from
heauen
then
to
be
taken
out
of
some
cittie
,
or
from
the
company
of
men
.
Euen
so
God
toke
Moyses
into
the
mounte
of
Synai
,
when
that
he
purposed
to
promulgate
and
set
forth
his
lande
by
his
hande
,
and
being
taken
out
of
the
peoples
sight
,
was
receiued
as
it
were
into
a
consecrated
and
holy
place
.
Nowe
it
behoued
Christe
to
shyne
no
lesse
with
the
notes
of
heauenly
grace
and
vertue
,
●…od
.
24
then
Moyses
,
leaste
that
the
maiestie
and
authoritie
of
the
Gospell
,
should
be
lesse
then
the
force
of
the
lawe
.
For
if
the
lorde
did
decke
the
doctrine
being
the
minister
of
death
,
with
so
excellent
dignitie
,
howe
muche
more
shoulde
he
beutifie
the
doctrine
of
life
?
And
if
the
shadowed
figure
of
God
had
so
great
light
and
brightnes
,
●…
Cor.
3.
how
necessary
was
it
then
for
his
face
and
countenaunce
,
which
appeareth
in
the
Gospell
with
glittering
beames
to
shyne
.
Of
the
spirite
.
Bu.
That
is
to
saye
of
the
holy
ghoste
,
by
the
which
euen
now
he
was
declared
to
be
the
sonne
of
God
.
But
al
this
is
signified
to
be
done
by
the
prouidence
of
God
,
and
not
by
fortune
or
chaunce
,
but
by
the
councell
of
the
spirit
to
be
gouerned
.
Not
as
though
he
wanted
hitherto
the
direction
of
the
spirite
:
but
that
now
by
the
appearing
of
the
spirite
,
and
by
his
more
manifest
impulsion
,
he
shoulde
do
greater
thinges
.
●…arke
.
1.
Marke
saith
,
The
spirite
droue
him
into
the
wyldernes
.
Luke
saith
he
was
forced
of
the
spirite
,
that
we
may
vnderstande
,
that
nowe
at
this
time
by
a
speciall
kinde
of
meane
,
through
the
force
of
the
spirite
he
toke
in
hande
higher
thinges
of
greater
and
waightier
charge
.
M.
By
this
example
we
sée
,
how
that
those
which
the
spirite
of
God
dothe
selecte
and
chose
,
to
the
glory
of
the
deuine
office
,
are
chaunged
into
other
men
,
and
by
the
spirite
of
God
are
dryuen
and
constrayned
to
take
great
matters
in
hande
,
The
force
of
the
spirite
.
as
we
maye
for
example
sée
in
Moyses
and
Dauid
.
To
be
tempted
of
the
deuell
.
C.
Sathan
toke
occasion
to
tempte
Christ
by
his
honger
,
as
we
shall
here
anone
.
But
nowe
generally
we
must
sée
why
God
would
tempte
him
.
Mathew
and
Marke
by
their
wordes
do
seme
to
affirme
that
he
was
led
into
the
wyldernes
of
the
spirite
,
by
the
sure
&
determinate
counsel
of
God
,
Sathan
the
enemy
of
mankinde
.
who
no
doubt
would
shew
in
the
person
of
his
sonne
,
as
in
a
clere
glasse
,
what
a
cruel
&
importunate
aduersary
Sathan
is
to
the
health
&
saluation
of
mankinde
.
Wherby
it
came
to
passe
that
more
sharpely
he
assaulteth
Christe
,
and
vseth
al
his
force
and
power
against
him
,
euen
in
this
moment
,
which
the
Euangelistes
do
note
:
and
that
because
he
sawe
him
prepared
at
his
fathers
commaundement
to
worke
the
redemption
of
man
.
Therefore
,
then
he
resisted
our
saluation
in
the
persone
of
Christe
,
euen
as
he
doth
cruelly
bende
all
his
mighte
,
dayly
against
the
ministers
of
the
same
redemption
,
the
authour
wherof
is
Christ
.
But
we
must
also
note
,
that
the
sonne
of
God
did
wyllingly
without
cohersion
,
Christe
suffered
him self
to
be
tempted
willingly
.
take
these
temptations
vpon
him
which
here
are
mencioned
,
and
that
he
contended
with
the
deuill
hande
to
hande
,
that
by
his
victory
he
might
cause
vs
to
reioyce
and
triumphe
.
Therefore
so
often
as
Sathan
doth
assaulte
vs
,
let
vs
remember
that
we
can
by
no
other
meanes
sheylde
and
defende
our selues
then
by
this
bucler
:
and
this
was
the
cause
in
dede
that
the
sonne
of
God
suffered
hym selfe
to
be
tempted
,
that
he
might
helpe
vs
,
so
often
as
Sathan
armed
him selfe
against
vs
.
Hebr.
2
M.
For
in
that
he
was
tempted
him self
,
he
can
help
them
that
are
tempted
.
Therefore
when
he
led
a
priuate
life
at
home
,
we
reade
not
that
he
was
tempted
,
but
when
he
toke
vpon
him
the
office
of
a
redemer
,
he
descended
into
the
midst
of
the
fielde
,
to
take
the
quarrel
in
hand
,
in
the
name
of
his
churche
.
But
if
Christ
was
tempted
in
the
common
state
and
persone
of
all
the
faithfull
,
Temptations
come
not
vnto
vs
by
chaunce
let
vs
then
wel
know
that
those
temptations
which
we
suffer
,
are
not
by
chaunce
,
or
at
the
wil
and
pleasure
of
Sathan
,
without
the
permission
of
God
,
but
that
the
spirite
of
God
is
the
cause
of
all
our
temptations
,
by
the
whiche
oure
faithe
is
tried
.
Whereby
a
sure
hope
is
to
be
gathered
,
that
God
whiche
is
the
chiefe
ouerseer
and
moderator
,
will
not
be
vnmyndefull
of
vs
,
but
will
helpe
vs
at
all
suche
nedes
and
straites
whiche
are
to
harde
for
vs
.
But
the
woordes
of
Luke
haue
more
force
,
who
saieth
that
Iesus
being
ful
of
the
holy
ghost
,
retourned
from
Iordane
:
By
the
which
he
signifieth
that
he
was
then
endewed
with
more
plentifull
grace
and
power
of
the
spirite
,
that
he
might
be
more
strong
and
apte
to
the
enterpryse
whiche
he
had
in
hande
,
neyther
in
vayne
did
the
holy
ghost
descende
vpon
him
in
a
visible
shape
.
Obiection
.
But
at
the
firste
sighte
it
semeth
very
absurde
,
that
Christe
shoulde
be
subiecte
to
the
deuels
temptations
:
because
it
is
a
great
vice
and
infirmitie
,
Aunswere
.
that
causeth
man
to
be
tempted
.
First
I
aunswere
,
that
Christ
toke
our
infirmities
vpon
him
,
but
without
vice
:
furthermore
,
that
nothing
of
his
glory
was
any
whit
the
more
deminished
,
in
suffering
him self
to
be
tempted
,
then
it
should
be
in
taking
oure
infirmities
vpon
him
.
For
this
was
the
cause
that
he
was
made
man
,
that
taking
vpon
him
our
fleshe
,
he
should
take
our
affections
also
.
But
all
the
doubte
consisteth
in
the
first
member
or
parte
,
how
Christ
should
be
inclosed
in
our
infirmitie
that
he
might
be
subiect
to
the
temptation
of
Sathan
,
and
yet
neuerthelesse
to
be
pure
and
frée
from
all
vyce
and
synne
.
But
truly
this
is
no
doubt
at
all
if
we
call
to
mynde
the
whole
and
perfecte
nature
of
Adam
,
in
whome
although
the
Image
of
God
did
shyne
,
So
many
affections
in
man
so
many
temptations
also
.
yet
neuerthelesse
,
he
was
subiecte
to
temptations
.
Moreouer
,
loke
howe
many
corporall
affections
there
be
in
men
,
so
many
occasions
dothe
Sathan
take
to
tempte
them
.
And
this
is
worthely
thought
to
be
the
infirmitie
of
mans
nature
to
haue
his
sences
moued
with
those
thinges
that
are
before
him
:
whereby
it
commeth
to
passe
that
Sathan
doth
at
no
time
set
vpon
vs
,
but
he
doth
wounde
vs
,
or
at
least
with
some
stroke
or
other
hurte
vs
.
But
the
integritie
of
nature
in
this
parte
,
doth
seperate
vs
from
Christ
.
Howebeit
,
suche
a
meane
condition
,
as
was
in
Adam
,
is
not
to
be
imagined
,
who
had
power
geuen
hym
only
not
to
synne
.
But
truely
we
knowe
that
Christe
was
so
replenished
with
the
vertue
of
the
spirite
,
that
the
ingins
and
dartes
of
Sathan
could
not
once
pearce
and
enter
into
him
.
Bu.
Nowe
as
touching
the
texte
,
Mathewe
here
calleth
hym
the
●…uell
,
whom
by
and
by
he
calleth
Sathan
,
that
the
Greke
texte
whiche
signifieth
(
deuel
)
and
the
Hebrew
texte
that
hath
(
Sathan
)
may
be
all
one
.
In
some
places
these
two
are
ioyned
together
.
Apoca.
1●…
Iob.
1.
b
Zacha
32
Psal.
99
The
olde
Serpent
whiche
is
called
the
deuell
and
Sathan
.
where
the
Hebrewe
texte
doth
alleadge
this
woorde
(
Sathan
)
the
.lxx
interpretours
haue
altered
it
into
(
deuell
)
.
Properly
this
name
deuell
doth
signifie
a
priuy
accusar
and
slaunderer
,
causing
infamy
,
&
betraying
men
.
According
to
the
etimology
or
force
of
the
same
woorde
,
Iohn
sayth
:
Apoca.
1●…
The
accusar
of
our
brethren
is
cast
downe
,
whiche
accused
them
before
our
God
daye
and
night
.
But
(
Sathan
)
dothe
signifie
an
enemy
,
an
aduersary
,
&
a
hatefull
persone
.
As
Dauid
sayd
:
what
matter
is
betwene
you
and
me
,
for
this
daye
ye
are
become
aduersaries
vnto
me
.
2.
King.
1●…
The
Lattin
text
hath
.
Cur
efficimini
mihi
hodie
in
Satan
.
Math.
16
Euen
so
to
Peter
he
perswading
Christe
from
the
crosse
,
it
was
sayde
:
Come
after
me
Sathan
,
for
he
was
an
aduersary
vnto
Christe
reuoking
him
from
his
fathers
commaundement
.
2
And
when
he
had
fasted
fourty
dayes
and
fourty
nightes
,
he
was
at
the
last
an
hongered
.
And
when
he
had
fasted
.
C.
The
fasting
of
Christe
,
and
his
departure
into
the
wyldernes
,
were
done
all
to
one
effecte
and
purpose
.
Neyther
did
Christe
abstaine
from
meate
&
drinke
,
to
geue
an
example
of
temperauncy
,
but
because
thereby
he
might
haue
the
greater
authoritie
,
and
being
exempted
from
the
common
company
of
men
,
might
come
as
an
aungell
from
heauen
,
and
not
as
a
man
out
of
the
earth
.
For
what
vertue
of
abstinencie
was
that
,
not
to
taste
meate
,
to
the
desire
wherof
he
was
not
once
moued
by
h●…nger
?
For
it
is
moste
sure
,
and
the
Euangelistes
do
declare
the
same
that
he
suffered
hunger
no
otherwyse
than
as
if
he
had
not
taken
vpon
him
our
flesh
.
Wherefore
the
faste
of
the
holy
tyme
of
Lente
(
as
they
call
it
)
was
mere
foolishenes
synce
it
was
appointed
to
the
immitation
of
Christe
.
●…he
supersti●…us
faste
in
●…nte
.
Neyther
is
there
any
suche
reason
to
perswade
vs
more
to
followe
this
example
of
Christe
at
this
day
,
then
there
was
to
moue
the
holy
prophetes
and
fathers
in
tymes
paste
vnder
the
lawe
,
to
followe
the
example
of
Moyses
fast
.
And
we
know
that
none
remembred
this
.
Also
,
allmoste
for
the
same
ende
,
King.
19.
God
caused
only
Helias
to
faste
in
the
mounte
,
because
he
was
a
minister
of
the
restoring
of
the
lawe
.
●…e
deuoute
●…e
of
Pa●…es
.
They
fayne
them selues
to
be
immitators
and
followers
of
Christe
,
whiche
obserue
and
kepe
the
faste
of
the
holy
tyme
of
Lente
:
For
they
so
stuffe
their
bellies
at
dynner
,
that
at
night
they
may
easely
go
to
bed
without
a
supper
.
Are
these
lyke
vnto
the
sonne
of
God
?
Are
these
immitators
of
hym
?
The
faste
of
our
fathers
was
farre
greater
,
yet
it
was
in
no
point
to
be
compared
to
Christes
faste
.
Moreouer
,
neyther
Christe
nor
Moyses
,
did
obserue
this
solemne
faste
euery
yeare
,
but
both
of
them
fasted
but
once
in
their
whole
lyfe
.
But
I
would
they
had
bene
contented
with
apyshe
toyes
onely
,
and
not
to
haue
attempted
to
fashion
them selues
to
his
rule
,
with
their
fayned
fastinge
,
whiche
was
a
wicked
and
moste
detestable
deriding
of
Christe
:
for
because
they
perswaded
them selues
,
that
it
was
a
meritorious
worke
,
&
a
worshiping
of
God
it
was
a
wicked
superstition
.
But
this
contumely
towardes
God
is
not
to
be
suffered
,
because
they
obscure
and
darken
his
singuler
myracle
.
Then
they
are
iniurious
to
Christe
:
because
they
detracte
from
him
excelency
&
decke
them selues
with
his
spoyles
.
Thirdly
they
are
enemies
to
the
Gospell
,
from
the
which
they
take
no
small
authoritie
,
except
this
faste
of
Christ
be
knowem
to
be
his
seale
God
did
shewe
a
wonderfull
myracle
when
that
he
exempted
his
sonne
from
the
necessitie
of
eating
:
do
they
not
with
mad
rashenes
immitate
God
,
and
seke
to
be
lyke
vnto
hym
,
when
that
they
thinke
they
are
able
by
their
owne
power
and
strengthe
to
do
the
lyke
?
Christ
was
marked
to
be
knowen
,
with
deuine
glory
by
his
fasting
:
Do
they
not
(
he
being
robbed
of
his
glory
)
take
away
his
excellency
,
when
as
they
ioyne
them selues
being
mortall
men
to
be
fellowes
and
companions
with
him
.
God
apointed
to
the
faste
of
Christ
,
this
ende
,
that
he
might
seale
the
Gospell
:
nowe
they
whiche
brought
the
same
to
an
other
vse
,
did
they
not
take
awaye
the
dignitie
of
the
Gospell
?
Away
therefore
with
this
Cacozelia
,
or
false
,
peruerse
,
&
apishe
immitation
,
which
both
doth
peruerte
the
councell
and
purpose
of
God
,
and
also
the
order
of
his
workes
.
But
let
the
Reader
note
here
that
we
speake
not
generally
of
fastinges
,
the
vse
whereof
I
would
to
God
were
oftner
among
vs
,
(
So
that
it
were
pure
&
holy
as
it
ought
to
be
)
but
our
purpose
and
intent
is
to
shewe
for
what
ende
Christe
fasted
.
He
was
at
last
a
hongered
.
M.
As
if
the
Euangeliste
should
haue
sayd
he
hongered
not
before
.
For
Christe
fasted
(
as
we
haue
shewed
already
)
not
as
we
faste
,
The
miraculous
faste
of
Christe
.
(
whiche
somewhile
leaue
our
ordinary
and
accustomed
diet
or
fare
,
somwhyle
lesse
somwhyle
more
,
we
take
as
occasion
and
custome
shall
serue
)
but
farre
exceding
the
custome
and
manner
of
men
he
fasted
,
abstaining
wonderfully
altogether
both
from
breade
and
drinke
,
finally
from
all
kynde
of
foode
to
sustaine
humane
nature
:
for
he
liued
that
tyme
amonge
the
beastes
wher
was
nothing
to
be
gotten
.
It
was
necessary
therfore
that
the
humane
body
should
be
preserued
by
his
deuine
power
,
that
he
should
lyue
not
only
without
meate
,
but
also
that
he
shoulde
not
be
a
hongred
so
longe
as
the
appointed
tyme
of
temptation
endured
.
3
And
when
the
tempter
came
vnto
him
,
he
sayde
,
if
thou
be
the
sonne
of
God
,
commaunde
that
these
stones
be
made
bread
.
And
when
the
tempter
.
M.
Nowe
Mathew
beginneth
to
describe
the
order
of
the
temptations
of
Sathan
.
And
first
he
called
him
the
tempter
,
whome
before
he
called
the
deuell
,
whereby
he
admonisheth
the
faithfull
to
take
hede
of
him
:
as
doth
also
the
apostle
Paule
,
1.
Thes
3.
1.
Cor.
7.
saying
:
Least
peraduenture
the
tempter
tempte
you
:
and
in
an
other
place
:
Least
Sathan
tempt
you
.
He
is
iustly
called
by
the
name
of
Sathan
since
the
tyme
,
in
the
whiche
he
with
a
wyly
and
subtill
temptation
,
caused
all
mankinde
in
our
first
parentes
,
to
be
subiecte
to
death
.
C.
Whereby
also
we
may
gather
that
those
temptations
whiche
stirre
our
myndes
to
euill
,
Euel
temptations
come
from
Sathan
do
only
come
from
him
.
For
where
it
is
sayde
that
God
doth
tempte
,
that
is
done
to
an
other
end
namely
to
trie
the
faith
of
his
seruauntes
,
or
els
to
punishe
the
vnbeleuing
,
or
at
least
to
make
their
hipocrisie
(
which
loue
not
the
truthe
)
to
be
openly
knowen
.
P.
But
craftely
the
deuel
bryngeth
men
to
mischiefe
or
calamitie
,
that
he
may
leade
them
to
desperation
and
blasphemy
.
These
craftes
and
wyles
of
Sathan
,
let
vs
learne
to
knowe
,
that
we
may
flie
to
our
captayne
Christe
the
sonne
of
God
;
whiche
fighteth
against
the
deuell
,
as
it
is
written
in
Genesis
.
Genesis
.
3
This
seade
shall
treade
towne
the
head
of
the
Serpente
which
agreeth
with
this
saying
of
Iohn
.
The
sonne
of
God
came
to
destroye
the
workes
of
the
deuell
.
1.
Iohn
.
3.
He
said
if
thou
Be
thou
sonne
of
God.
M.
This
is
the
first
temptation
of
Sathan
whiche
is
here
described
,
with
the
whiche
by
occasion
of
honger
he
setteth
vpon
Christe
.
Comaunde
that
these
stones
be
made
bread
,
C.
Here
some
auncient
writers
with
slender
reasons
dallied
.
For
they
sayde
that
the
first
temptation
was
of
Glottony
.
The
seconde
of
ambition
,
and
the
thirde
of
couetousnes
.
But
very
ridiculous
it
is
,
to
referre
that
to
the
intemperancy
of
glottony
,
when
a
man
that
is
very
hongry
,
doth
desire
to
haue
meate
,
whereby
he
might
sustaine
nature
.
Moreouer
what
delicates
or
dainties
do
they
sayne
in
breade
,
that
he
may
be
thoughe
so
be
very
delicious
and
daintie
,
whiche
was
contented
(
as
we
saye
)
with
drie
bread
?
But
the
only
aunswere
of
Christe
doth
sufficiently
declare
,
that
the
purpose
of
Sathan
was
otherwyse
.
For
certainly
the
sonne
of
God
was
no
rude
,
or
inexperte
wrastler
,
which
knewe
not
to
shonne
the
trips
of
his
aduersary
,
which
being
offered
the
foyle
on
the
right
syde
,
would
not
defend
him selfe
on
the
lefte
.
Therefore
if
Sathan
went
about
to
deceiue
hym
with
pleasures
of
Glottony
,
he
had
in
a
readines
the
testimonies
of
scripture
,
with
the
which
he
mighte
repelle
him
and
put
him
to
flight
.
But
yet
he
propoundeth
no
sache
thing
,
but
taketh
this
sentence
that
man
shall
not
lyue
by
bread
only
,
but
by
the
secrete
benediction
of
God.
Deut.
18.
Whereby
we
may
gather
that
Sathan
began
directly
with
the
saythe
of
Christe
,
that
the
same
being
extinguyshed
,
he
might
constrayne
Christ
to
seke
his
liuing
by
peruerse
and
vnlawefull
meanes
.
And
truly
then
he
followeth
vs
at
an
inche
(
as
we
saye
)
when
he
assayeth
to
brynge
this
to
passe
,
that
we
distrusting
God
,
may
helpe
our selues
otherwyse
then
Gods
worde
doth
allowe
.
Therefore
,
the
effecte
and
sence
of
the
wordes
is
this
:
Sathan
seketh
to
mak●…
vs
to
dist●●
Gods
pro●…fes
.
Seing
thou
seest
thy selfe
to
be
forsaken
of
God
,
it
is
tyme
to
loke
to
thy selfe
.
Therefore
make
thy selfe
meate
,
whiche
God
refuseth
to
helpe
thée
with
.
For
although
he
pretende
the
deuine
power
of
Christ
,
by
the
whiche
the
stones
might
be
tourned
into
breade
,
yet
notwithstanding
this
only
he
hunteth
after
,
that
Christe
departing
from
the
worde
of
God
,
whatsoeuer
he
should
haue
sayde
,
should
haue
bene
discredited
.
To
the
purpose
therefore
Christ
maketh
aunswere
,
that
man
shall
not
lyue
by
bread
only
:
as
if
he
should
haue
said
thou
beddest
me
seke
some
remedy
,
wherby
I
may
helpe
my selfe
otherwyse
then
God
doth
allowe
:
And
this
were
distruste
,
whereof
there
is
no
nede
,
so
long
as
God
doth
promyse
to
nourishe
me
.
Thou
Sathan
,
doste
bynde
his
grace
vnto
breade
:
but
he
on
the
contrary
parte
witnesseth
,
that
his
grace
is
sufficient
to
nourishe
and
succoure
vs
.
Nowe
let
vs
consyder
what
kynde
of
temptation
this
was
:
surely
suche
a
one
,
with
the
which
Sathan
dayly
fighteth
against
vs
.
For
the
sonne
of
God
would
not
suffer
any
vnwonted
temptation
,
but
would
fight
in
the
same
battaile
that
we
fight
in
,
●…iste
our
●…uerer
.
to
the
ende
that
we
,
being
fournished
with
the
same
armoure
,
wherewith
he
was
armed
,
nede
not
doubt
of
the
victory
,
but
that
already
we
haue
the
palme
in
our
handes
.
4
But
he
aunswered
and
said
:
It
is
wrytten
,
man
shal
not
lyue
by
bread
only
,
but
by
euery
woorde
that
proceadeth
out
of
the
mouthe
of
God.
And
he
aunswered
and.
C.
First
,
this
is
here
worthy
to
be
noted
,
●…s
woord
●…r
weapō●…ate
down
●…han
.
●…c
6.
that
Christe
taketh
the
scripture
for
his
buckler
,
for
this
is
the
true
kynde
of
fight
,
if
we
couet
to
haue
the
victory
.
Neyther
in
vayne
doth
Paull
call
the
woorde
of
God
the
sworde
of
the
spirite
.
M.
Christe
coulde
by
his
deuine
power
haue
caste
Sathan
into
the
bottomles
pit
:
but
for
our
sake
,
he
would
ouercome
his
temptations
,
that
his
deceites
should
not
only
be
frustrate
,
but
also
we
that
shoulde
followe
,
thereby
might
learne
howe
to
fight
.
A.
That
we
being
well
appointed
with
the
armoure
of
the
woorde
of
God
might
bouldely
resiste
our
enemy
the
deuell
.
C.
Whereby
also
we
may
gather
that
the
Papistes
hauing
made
a
league
,
〈◊〉
Papists
〈◊〉
from
vs
●…s
worde
.
and
agremente
with
Sathan
(
as
it
were
)
to
caste
out
the
soules
of
men
,
to
th
ende
they
may
cruely
of
hym
be
destroyed
,
they
suppressing
the
scripture
,
do
despoyle
the
people
of
God
of
their
armoure
,
with
the
whiche
they
might
only
defend
them selues
.
For
they
whiche
caste
from
them
this
armour
,
and
exercise
not
them selues
daily
in
the
schole
of
God
,
are
worthy
euery
houre
to
be
in
daunger
of
the
deuell
:
to
whome
they
do
betraye
them selues
.
Neyther
is
there
any
other
reason
why
Sathan
should
so
spoyle
and
ouercomme
so
many
,
were
it
not
that
God
would
be
reuenged
on
their
negligence
and
contempt
of
his
woorde
.
Now
we
must
consider
the
testimony
of
Moyses
,
whiche
Christe
citeth
.
Man
shall
not
liue
by
bread
.
M.
By
this
word
bread
he
vnderstandeth
all
maner
of
foode
what
soeuer
we
vse
,
to
the
sustentation
of
our
body
:
Loke
in
the
sixt
chap.
folowing
.
Some
very
falsely
wreste
this
testimony
of
Moyses
,
as
if
it
had
bene
saide
that
the
liues
of
men
were
not
nourished
with
visible
breade
,
but
with
the
worde
of
God
.
In
some
respect
this
is
true
,
but
Moyses
respected
another
thing
.
For
when
they
had
no
other
breade
at
hande
,
Mans
lifes
consisteth
not
in
breade
.
he
sheweth
that
Manna
was
an
extraordinary
foode
to
the
people
,
that
by
this
document
it
might
be
witnessed
for
euer
,
that
the
life
of
men
is
not
included
in
bread
,
but
to
depend
at
the
wil
and
pleasure
of
God
.
The
woorde
therefore
in
this
place
is
not
taken
for
doctrine
,
but
for
the
decrée
,
which
god
published
to
the
defending
of
the
order
of
nature
,
&
to
the
nourishing
of
his
creatures
.
Neither
doth
he
reiecte
men
which
are
the
workemanship
of
his
handes
,
but
for
this
cause
he
powreth
life
into
them
,
God
geueth
life
to
man
to
sustayne
lyfe
in
him
.
that
once
being
geuen
,
he
may
daily
sustaine
the
same
.
The
woorde
is
the
vertue
and
power
of
God
,
by
the
whiche
we
be
sustained
as
well
without
meate
as
with
meate
:
whether
he
place
any
other
thinge
in
steade
of
meate
,
as
Manna
,
which
he
gaue
to
our
forefathers
:
or
nothing
,
as
he
kept
and
preserued
Moyses
,
Helias
,
and
Christe
so
many
dayes
.
C.
So
saythe
the
Apostle
,
Hebr.
1.
he
ruleth
all
thinges
with
the
woorde
of
his
power
.
That
is
,
al
the
worlde
is
preserued
,
&
all
the
partes
thereof
abide
in
their
proper
state
,
at
his
becke
and
decrée
,
by
whom
al
thinges
are
gouerned
.
Therefore
although
we
be
fed
by
breade
,
yet
we
must
not
attribute
our
lyfe
to
the
vertue
of
the
same
,
but
to
the
secrete
power
of
his
grace
,
whiche
God
inspireth
in
the
bread
to
feede
vs
.
Bread
is
but
the
ordinary
meane
of
life
.
Whervpon
also
it
followeth
that
God
,
whiche
vseth
the
ordinary
meane
of
bread
to
our
sustentation
,
will
otherwise
(
when
it
pleaseth
him
)
fede
vs
,
that
we
may
liue
.
B.
Therfore
the
aunswere
of
Christe
,
is
in
effecte
thus
,
Although
I
honger
,
yet
God
by
his
power
can
preserue
me
still
as
he
hathe
done
hitherto
without
meate
,
that
I
shal
not
nede
to
make
these
stones
breade
.
A.
Neyther
is
the
power
of
my
father
tyed
vnto
breade
.
Mans
felicitie
consisteth
not
in
meate
and
drinke
.
By
this
sentence
of
Moyses
,
therefore
their
wickednes
is
condemned
wiche
counte
that
their
lyfe
and
felicitie
to
haue
aboundace
and
superfluitie
of
all
thynges
pertayning
to
the
body
.
Here
also
is
reproued
the
distruste
&
wicked
carefulnes
,
whiche
causeth
vs
to
seke
after
vnlawfull
thinges
.
And
to
this
point
the
aunswere
of
Christ
is
properly
directed
:
that
we
must
so
trust
to
receiue
our
foode
,
and
other
thinges
necessary
to
our
life
,
that
we
passe
not
the
boundes
limited
vnto
vs
.
Vnlaufull
meanes
ought
to
be
auoyded
For
if
Christe
thought
it
not
lawfull
and
mete
to
make
breade
of
stones
,
contrary
to
his
fathers
commaundement
,
muche
lesse
it
is
lefull
to
get
our
liuinge
by
rapine
,
violence
,
murther
,
bribery
,
extortion
,
vsury
,
and
suche
lyke
.
We
knowe
it
was
sayde
to
Adam
in
the
beginning
.
Gene.
3.
Thou
shalt
get
thy
liuing
in
the
sweate
of
thy
browes
.
2.
Thes.
3.
And
Paule
:
He
whiche
laboureth
not
let
hym
not
eate
.
And
againe
,
if
any
prouide
not
for
his
housholde
,
1.
Tim.
5
he
hath
denied
the
fayth
,
and
is
worse
then
an
infidele
.
And
these
places
are
wrytten
leaste
that
any
man
should
take
occasion
to
lyue
idely
,
&
refuse
the
labour
of
his
handes
whiche
God
hath
appoynted
to
get
our
liuing
by
.
5
Then
the
Deuell
toke
hym
into
the
holy
cittie
,
and
set
hym
on
a
pinnacle
of
the
temple
.
Then
the
deuell
toke
him
.
M.
This
is
the
other
temptation
of
Sathan
,
by
the
which
what
he
wente
aboute
,
we
may
gather
by
the
aunswere
of
Christe
.
Luke
resiteth
this
in
the
second
place
,
but
the
Euangelistes
ment
not
so
to
order
the
history
,
that
they
would
obserue
and
kepe
alwayes
exactly
the
order
of
tyme
:
but
rather
to
gather
the
speciall
thynges
,
that
they
might
set
forthe
as
it
were
in
a
glasse
or
table
,
those
thynges
whiche
were
moste
proffitable
to
bee
knowen
,
as
concernyng
Christe
.
This
therefore
shall
be
sufficient
for
vs
to
knowe
,
that
Christe
was
tempted
thrée
manner
of
wayes
.
But
whiche
was
the
fyrste
,
seconde
,
or
thyrde
,
it
maketh
no
matter
vnto
vs
.
A.
Here
Mathew
declareth
that
Christ
was
taken
of
the
deuell
,
and
set
vppon
the
Pinacle
of
the
temple
.
E.
But
howe
he
was
taken
and
caried
,
whether
by
force
,
or
by
his
own
free
wyll
,
following
the
Deuell
,
C.
Or
whether
he
were
caried
through
the
aire
,
or
whether
it
were
done
by
a
vysion
,
it
is
not
for
the
godly
to
searche
.
It
may
be
that
there
was
no
small
tyme
betwene
the
first
and
seconde
temptation
,
and
betwene
the
seconde
and
the
thyrde
,
but
that
there
was
some
distaunce
:
whiche
is
moste
lykely
,
although
by
the
wordes
of
Luke
it
is
gathered
,
Luke
.
4
that
there
was
no
long
space
betwene
,
because
he
saythe
,
that
Christ
had
reste
for
a
tyme
.
Into
the
holy
cittie
.
M.
Luke
calleth
it
Hierusalem
,
whiche
in
dede
was
the
moste
corrupted
cittie
,
Why
Hie●…lem
was
c●…led
holy
.
notwithstanding
it
was
called
holy
,
not
of
her
owne
righteousnes
,
but
for
the
grace
of
God
,
because
he
would
haue
the
habitation
of
his
name
there
.
After
this
sorte
the
Prophetes
called
it
holy
,
partly
for
the
promises
,
and
partly
because
of
the
holy
thinges
which
the
lorde
wrought
there
.
Reade
the
ninthe
chap.
of
Daniel
.
Daniel
●…
Euen
so
although
we
are
sinners
,
yet
we
are
the
holy
people
of
the
lorde
,
because
of
the
name
of
God
which
we
call
vpon
.
And
this
title
ought
to
be
a
sufficient
warning
vnto
vs
,
that
with
all
our
myndes
we
should
study
true
holynes
.
And
set
him
on
a
Pinacle
.
Bu.
That
is
,
vppon
the
very
shafte
or
steple
,
being
the
highest
place
of
the
temple
,
vppon
the
whiche
commonly
we
set
wethercockes
for
the
wynde
.
6
And
sayth
vnto
him
:
If
thou
be
the
sonne
of
God
,
caste
thy selfe
downe
hedlong
.
For
it
is
wrytten
,
he
shal
geue
his
aungels
charge
ouer
thee
,
and
with
their
handes
they
shal
holde
thee
vp
,
that
thou
dash
not
thy
foote
against
the
stone
at
any
tyme
.
And
he
said
vnto
him
.
C.
To
this
ende
the
wiles
and
deceites
of
Sathan
did
tende
that
Christ
forsaking
the
ordinary
meanes
might
tempte
God
.
Before
,
the
Deuell
sought
to
bring
Christe
into
dispaire
,
because
he
wanted
foode
,
and
the
appointed
meanes
against
honger
:
now
he
stirreth
him
to
vayne
glory
and
light
credit
,
that
he
reiecting
the
ordinary
meanes
,
which
was
at
hand
,
might
put
him self
in
perill
without
necessitie
.
We
must
●…ther
disp●…
nor
pre●…
And
as
it
is
not
mete
for
vs
to
dispaire
,
when
as
we
are
oppressed
with
nede
and
penury
,
but
still
with
a
sure
trust
and
confidence
to
depend
vpon
the
prouidence
of
God
:
euen
so
it
is
not
laufull
for
vs
to
exalte
our selues
,
and
to
reache
farther
then
God
would
suffer
vs
.
Nowe
let
vs
note
what
was
the
dryfte
of
Sathan
in
this
poynte
:
Surely
,
to
cause
Christe
to
tempte
God
with
foolyshe
and
vngodly
rashenes
,
in
assaying
what
he
was
able
to
do
by
the
power
of
his
Godheade
.
M.
As
if
Sathan
should
haue
sayde
:
For
so
muche
as
thou
doste
so
depende
vpon
thy
fathers
prouidence
,
that
being
a
hongred
,
and
in
extreame
penury
,
doubtest
not
,
but
that
he
wyll
sustayne
thee
,
it
is
well
:
now
caste
thy selfe
downe
hedlong
,
that
thou
mayst
the
more
shewe
thy selfe
to
depende
vppon
his
prouidence
:
for
there
shall
no
peryll
come
vnto
thee
.
Question
.
But
wherefore
doth
not
Sathan
go
about
to
throwe
downe
Christe
,
rather
then
to
perswade
hym
that
he
woulde
throwe
him selfe
downe
hedlong
?
Aunswere
.
The
aunswere
is
this
:
No
man
tempteth
God
which
doth
not
willingly
without
necessitie
cast
him self
into
daunger
,
but
against
his
wyll
is
brought
thereto
:
furthermore
the
prouidence
of
God
hath
a
care
,
Gods
proui●…ence
.
not
of
those
whiche
loue
daunger
,
but
of
them
whiche
against
their
wylles
are
in
hasarde
.
The
subtiltie
of
Sathan
.
Therefore
Sathan
when
he
tempted
the
sonnes
of
God
,
he
seketh
not
to
throwe
them
downe
perforce
,
or
by
violence
into
destruction
,
but
rather
that
they
them selues
should
wyllingly
throwe
downe
them selues
hedlong
into
mischiefe
.
Furthermore
,
it
is
not
in
his
power
by
violence
to
constraine
the
children
of
God.
Sathan
can●…ot
lay
hands
●…olently
on
●…e
children
of
●…od
.
To
tempte
it
is
permitted
vnto
him
,
but
to
destroye
it
is
not
so
.
Hereby
it
commeth
to
passe
,
that
he
drowneth
not
the
desperate
against
their
wills
,
he
hangeth
them
not
,
he
cutteth
not
their
throates
,
but
by
his
temptations
be
bringeth
to
passe
,
that
they
do
vnto
them selues
suche
violence
.
For
it
is
written
.
C.
This
malice
of
Sathan
is
here
to
be
noted
,
in
that
he
abbuseth
the
testimony
of
scripture
to
bring
death
vnto
Christe
,
and
to
tourne
the
bread
into
poyson
.
For
dayly
he
seaseth
not
to
vse
this
crafte
:
and
the
sonne
of
God
in
his
own
person
wold
enter
into
this
contention
,
whiche
is
a
common
example
of
all
the
Godly
,
that
euery
one
of
them
might
learne
to
take
hede
to
them selues
,
least
by
the
deceitful
and
false
colouring
of
Scripture
,
thei
fall
into
the
snares
of
Sathan
.
Nor
there
is
no
doubt
,
but
that
the
lorde
doth
geue
so
much
libertie
to
our
enemy
,
least
with
negligence
we
shoulde
be
to
slowe
&
dull
,
but
that
we
might
watche
continually
to
beware
of
him
.
The
Papists
saye
the
scripture
is
doubtfull
.
But
let
vs
not
be
like
vnto
preposterous
men
,
which
caste
the
scripture
from
them
as
a
thing
ambiguous
,
because
that
Sathan
dothe
falcifie
the
same
,
as
though
we
ought
to
abstaine
from
meate
,
leste
we
should
be
poysoned
.
Sathan
dothe
profanate
the
worde
of
God
,
and
doth
seke
all
that
euer
he
can
,
to
wreste
the
same
to
our
destruction
:
but
for
somuche
as
the
same
is
ordayned
from
aboue
to
vs
for
saluation
shall
the
councell
and
purpose
of
God
be
of
none
effecte
,
vnlesse
the
wholsome
vse
thereof
do
perishe
,
through
our
sluggishnes
?
But
this
matter
hath
no
nede
of
any
long
disputation
:
Let
vs
only
loke
what
Christe
doth
prescribe
vnto
vs
by
his
example
,
whiche
we
must
follow
as
a
sure
and
certayne
rule
.
Doth
Christe
geue
place
to
Sathan
,
moste
wickedly
wresting
the
scripture
?
Nay
,
rather
he
doth
boldly
refell
and
confute
the
wicked
calumniation
of
Sathan
,
whiche
he
obiected
by
the
scripture
.
Wherefore
so
often
as
Sathan
dothe
seme
to
alleage
by
his
fallacis
the
scripture
,
and
by
the
selfe
same
pretence
wicked
men
setting
vpon
vs
,
to
the
ende
they
mighte
oppresse
our
faythe
,
let
vs
borrowe
weapons
from
no
other
place
to
defende
our
fayth
then
out
of
the
scripture
.
For
although
this
promyse
,
(
He
shall
geue
his
aungels
charge
ouer
thee
.
&c.
)
dothe
pertayne
to
all
the
faythefull
,
yet
notwithstandinge
specially
it
dothe
belonge
vnto
Christe
,
who
,
as
he
is
the
head
of
the
whole
Churche
,
euen
so
by
his
owne
ryghte
he
dothe
gouerne
his
aungels
,
and
dothe
geue
them
charge
and
care
ouer
vs
.
The
worde
of
God
is
a
sufficient
weapon
to
driue
away
Sathan
.
Wherefore
Sathan
dothe
not
deceyue
in
this
that
he
proueth
by
this
testimonie
that
the
aungels
are
appoynted
ministers
ad
seruauntes
vnto
Christ
,
which
should
kepe
hym
and
holde
him
vp
with
their
hands
:
but
the
fallacion
and
deceit
is
in
this
,
that
he
draweth
the
custody
of
aungels
to
that
whiche
is
vncertayne
and
rashe
,
The
aungels
are
Gods
ministers
to
kepe
vs
.
whiche
custody
is
promised
to
the
sonnes
of
god
,
so
longe
as
they
kepe
them
within
their
boundes
and
walke
in
his
wayes
.
God
doth
commaunde
vs
to
walke
in
his
wayes
,
and
then
he
dothe
promyse
that
his
aungels
shall
kepe
vs
.
Sathan
pretending
the
custody
of
aungels
,
exhorteth
Christe
to
caste
him selfe
down
from
the
pinnacle
hedlong
,
as
if
he
shoulde
haue
sayde
:
If
thou
caste
thy selfe
into
the
perill
of
death
,
contrary
to
the
wyll
of
God
,
he
wyll
by
the
custody
of
his
aungels
defende
thee
and
preserue
thy
lyfe
.
To
conclude
,
The
ordinary
meanes
must
be
vsed
.
the
deuell
would
haue
had
Christe
to
trye
the
power
of
his
Godheade
,
in
throwynge
downe
hym selfe
,
when
as
he
might
descende
by
the
steres
from
the
pinnacle
,
the
whiche
God
would
haue
vs
vse
,
rather
then
to
caste
our selues
downe
and
nede
not
.
7
Iesus
sayde
vnto
hym
,
agayne
it
is
wrytten
,
thou
shalte
not
tempte
thy
lorde
thy
God.
Iesus
sayde
to
him
.
M.
Here
our
sauioure
Christe
doth
very
well
set
and
compare
Scripture
to
Scripture
,
not
to
deny
the
Scripture
whiche
Sathan
broughte
,
as
though
it
were
false
,
but
rather
to
reiect
the
whiche
he
falsely
applied
out
of
the
scripture
,
saying
:
Throwe
thy selfe
downe
.
Although
the
Greke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
so
placed
that
it
may
be
referred
to
both
:
He
sayde
agayne
,
or
againe
it
is
wrytten
.
Furthermore
sometime
it
signifieth
an
itteration
,
sometyme
a
contrarietie
.
If
it
be
referred
to
this
woorde
(
sayde
)
it
signifieth
an
itteration
,
for
he
aunswered
before
once
,
but
if
it
be
referred
to
this
woorde
(
it
is
wrytten
)
it
signifieth
then
a
contrarietie
.
As
if
he
should
haue
sayde
,
on
the
contrary
parte
,
it
is
wrytten
:
that
he
might
set
scripture
against
his
scripture
,
not
that
he
woulde
deny
the
same
(
as
it
was
sayde
euen
now
,
)
but
that
he
might
resiste
the
temptation
of
Sathan
by
the
testimony
of
scripture
.
Thou
shalt
not
tempte
.
B.
This
place
is
in
the
booke
of
Deutronomie
,
Deut.
6.
where
as
Moyses
doth
warne
the
Israelites
not
to
tempte
the
lorde
,
as
they
did
in
that
place
whiche
was
called
Massa
and
Meriba
,
Exod.
17
that
is
temptation
.
For
there
when
they
thyrsted
,
thei
would
proue
whether
there
were
a
God
among
them
or
no
,
saying
:
Is
there
a
God
amonge
vs
or
not
?
C.
Moste
aptly
therefore
dothe
Christe
aunswere
that
the
helpe
whiche
God
promysed
there
,
is
no
otherwyse
to
be
hoped
for
,
then
if
the
faythfull
modestly
committe
them selues
to
hym
to
be
gouerned
.
Obedience
is
a
trial
of
gods
promises
.
For
we
can
no
otherwyse
assaye
the
promyses
of
God
,
then
if
we
obeye
his
commaundementes
.
But
for
so
muche
as
God
is
tempted
by
many
kyndes
of
meanes
:
in
this
place
he
is
sayde
to
be
tempted
,
when
we
forsake
the
ordinary
meanes
whiche
are
before
oure
eyes
.
And
they
,
whiche
forsakinge
the
meanes
that
God
dothe
commende
wyll
trye
the
power
and
strength
of
God
,
do
euen
as
if
one
should
cut
of
a
mans
armes
and
his
handes
,
Presumpti●…
and
after
bedde
hym
set
them
on
agayne
and
go
worke
.
Or
as
if
a
man
hauing
his
limmes
should
lye
styll
in
the
ditche
and
yet
desyre
God
to
helpe
hym
out
.
To
be
shorte
,
whosoeuer
seketh
to
trie
the
deuine
power
,
whereas
there
is
no
necessitie
,
he
tempteth
God
,
makyng
his
promyses
to
none
effecte
.
M.
So
the
Iewes
tempted
Christe
saying
:
What
signe
doest
thou
showe
that
we
may
sée
and
beleue
thée
?
What
workest
thou
?
Iohn
.
6.
Our
fathers
did
eate
Manna
.
&c.
And
in
an
other
place
,
when
as
somme
of
them
tempting
hym
,
Luke
.
11.
required
a
signe
from
heauen
.
But
this
place
which
our
sauiour
Christe
alleageth
,
was
spoken
of
Moyses
plurally
,
as
thus
,
see
that
ye
tempte
not
the
lorde
your
God
,
as
ye
did
in
the
temptation
.
Yet
he
toke
no
more
then
that
which
should
serue
for
his
purpose
,
leauing
out
that
whiche
followed
.
(
as
ye
tempted
in
the
temptation
)
because
that
did
appertayne
to
the
chyldren
of
Israell
.
8
Agayne
the
deuell
toke
him
vp
into
an
exceading
hyghe
mountayne
,
and
shewed
hym
all
the
kyngdomes
of
the
worlde
,
and
the
glory
thereof
.
Againe
the
deuell
toke
him
.
M.
By
the
two
former
temptations
,
the
tempter
nothing
preuayled
.
For
Christe
neyther
gaue
place
to
the
honger
,
nor
to
the
subtill
wresting
of
the
Scripture
amisse
.
Therefore
nowe
the
enemy
taketh
another
kynde
of
temptation
in
hande
.
And
shewed
him
all
the
kingdomes
of
the
world
.
C.
This
truly
was
a
vision
,
yet
we
must
note
that
it
was
not
made
by
the
imbicillitie
and
weakenes
of
the
nature
of
Christe
,
that
Sathan
shoulde
staye
his
eyes
,
but
rather
by
voluntary
dispensation
and
sufferaunce
.
Furthermore
,
his
sences
were
so
pleasauntly
touched
and
styrred
with
the
kyngdomes
of
the
worlde
set
before
him
,
that
his
mynde
was
nothyng
at
all
therwith
touched
:
When
as
the
lustes
of
the
fleshe
,
(
as
wylde
and
vntamed
beastes
)
are
caried
headlong
to
those
things
that
seme
pleasaunt
vnto
vs
.
For
Christe
had
the
lyke
sence
and
felinge
that
we
haue
,
but
not
his
desyers
and
appetite
so
vnruly
and
out
of
square
.
Nothing
therefore
is
saide
here
to
be
vnworthy
of
Christe
,
although
he
were
God
nor
nothing
secrete
vnto
hym
.
For
it
was
necessary
that
his
diuinitie
for
a
tyme
shold
be
hidde
,
that
he
myghte
bee
subiecte
to
temptations
.
9
And
he
sayth
vnto
him
all
these
wyll
I
geue
thee
,
if
thou
wylt
fall
downe
and
worship
me
.
And
he
sayde
vnto
him
all
these
.
C.
The
order
of
this
temptation
was
,
that
Christe
should
seke
for
the
enheritaunce
whiche
God
had
promysed
to
his
sonnes
,
from
some
other
then
of
God
hym selfe
:
then
being
delighted
with
the
pompe
of
the
worlde
might
submitte
him selfe
to
Sathan
:
with
the
whiche
temptations
we
are
daily
assalted
.
And
here
the
theuishe
boldenes
of
Sathan
,
in
stealing
of
holy
thinges
,
doth
shewe
it selfe
,
in
that
he
vsurpeth
the
kingdom
of
the
earth
to
him selfe
,
whiche
pertaineth
vnto
God
.
A.
As
more
plainly
by
the
wordes
of
Luke
appereth
,
where
he
saith
.
I
wyll
geue
thee
all
this
power
and
the
glory
thereof
,
because
they
are
geuen
vnto
me
,
&
to
whom
I
wyll
,
I
geue
them
.
C.
And
we
with
the
same
deceite
must
haue
no
lesse
contention
daily
:
the
whiche
all
the
faithfull
do
fele
in
them selues
,
and
is
more
plainly
perceiued
in
the
whole
life
of
the
wicked
.
For
although
we
repose
all
oure
strength
,
and
defence
,
all
our
riches
,
and
proffit
in
the
blessing
of
God
,
yet
neuerthelesse
,
our
sences
do
prouoke
and
allure
vs
,
to
seke
for
the
helpes
of
Sathan
,
as
though
God
alone
were
not
sufficient
.
For
the
chiefe
parte
of
the
world
,
taking
away
from
God
the
empyre
,
and
rule
of
the
earth
,
do
perswade
them selues
that
Sathan
is
the
geuer
of
all
good
thinges
.
Whereby
it
commeth
to
passe
that
they
are
addicte
and
geuen
to
euell
practyses
,
to
rapyne
,
and
to
all
kynde
of
deceites
.
Thei
truly
with
their
mouth
desier
God
to
geue
them
their
dayly
breade
,
but
no
farther
then
with
their
mouthe
,
because
they
make
Sathan
the
chiefe
in
distributing
the
ryches
of
the
whole
worlde
.
M.
Moreouer
the
byshop
of
Rome
doth
immitate
this
lie
of
Sathan
,
The
Pope
&
Sathan
in
ambiton
and
lying
ar
alike
which
saith
that
the
power
and
empire
,
both
of
heauen
and
earth
,
is
geuen
vnto
him
,
that
also
he
hath
by
ryght
the
dispensation
of
kyngdomes
,
and
that
by
his
liberalitie
it
came
to
passe
that
the
empire
came
to
the
Germanes
.
If
thou
wilt
fall
downe
and
worship
.
C.
This
is
the
spirite
whiche
from
that
time
requireth
to
haue
deuine
honor
of
mortal
men
,
in
the
which
,
because
of
his
pride
,
he
was
cast
downe
from
heauen
into
the
inferior
partes
.
He
prescribeth
this
condition
to
his
subiectes
,
to
whom
he
promiseth
earthly
power
and
glory
,
that
they
may
worship
him
.
And
this
was
the
chiefest
cause
of
worshiping
of
deuels
,
that
therby
they
were
promysed
to
haue
the
kingdome
&
rule
of
this
worlde
.
10
Then
sayde
Iesus
vnto
him
,
auoyde
Sathan
:
for
it
is
wrytten
,
thou
shalt
worship
the
lord
thy
God
,
and
hym
only
shalt
thou
serue
.
Then
saide
Iesus
vnto
him
.
B.
As
in
the
former
temptations
,
Sathan
signifieth
an
aduersary
.
so
euen
in
this
Sathan
perswaded
to
do
that
whiche
was
wicked
,
&
farther
he
exalted
him self
aboue
god
.
For
this
cause
,
Christ
only
seking
his
fathers
glory
,
doth
more
sharpely
geue
him
the
repulse
,
&
called
him
Sathan
(
that
is
an
aduersary
)
which
euen
now
openly
went
about
to
withdrawe
him
from
God
and
to
worship
him
.
C.
Luke
hath
:
Come
behinde
me
Sathan
.
Wherefore
some
very
fondly
trouble
them selues
about
the
aduerbe
when
as
it
was
said
to
Peter
:
vade
retrò
,
Math.
16.
that
is
,
come
backe
,
as
though
Sathan
also
heard
not
the
same
,
for
Christe
simplely
bed
him
departe
.
For
it
is
written
.
C.
Christe
defendeth
hym selfe
with
scripture
,
not
as
with
a
target
or
sheelde
made
of
strawe
or
rushes
,
but
with
a
bucler
as
it
were
of
brasse
and
stele
,
citing
the
testimony
out
of
the
lawe
,
that
one
God
only
is
to
be
worshipped
.
Deut.
6.
And
now
by
the
application
and
circumstaunce
of
this
present
place
,
we
maye
gather
of
what
force
,
and
wherefore
the
worshipping
of
God
is
appoynted
.
The
Papists
deny
only
God
to
be
worshipped
.
The
Papistes
,
when
that
they
denye
only
God
to
be
worshypped
,
they
with
a
false
comment
and
interpretation
,
do
shyfte
and
falsefie
this
place
and
the
like
.
They
graunte
that
the
deuine
worship
,
oughte
to
be
lefte
vnto
God
alone
:
but
they
attribute
and
geue
a
certayne
seruice
to
the
deade
,
to
their
bones
,
and
Images
.
But
that
friuolous
and
vayne
destinction
being
reiected
,
let
vs
consider
that
Christe
dothe
chalenge
only
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
adoration
,
by
the
whiche
we
are
admonished
to
haue
respecte
rather
to
the
thynge
it selfe
then
to
the
woorde
,
so
often
as
there
is
any
mention
made
of
the
worshipping
of
God.
The
Scripture
commaundeth
to
worship
God
alone
:
We
must
loke
to
what
ende
it
so
commaundeth
.
Idolatry
.
If
man
do
take
any
thyng
awaye
from
his
glorie
,
and
ascribeth
the
same
to
the
creatures
,
it
is
a
robbyng
and
violation
of
his
deuine
worshyp
.
And
this
is
manifestly
sene
to
be
done
,
when
as
we
attribute
those
benefites
that
we
receyue
to
creatures
of
the
whiche
God
in
dede
wyll
be
acknowledged
to
be
the
authour
.
But
nowe
,
as
Religion
properly
is
spiritual
,
and
the
confession
thereof
pertayneth
to
the
body
:
euen
so
not
only
the
internall
worship
is
due
solely
to
God
,
but
also
the
externall
shewe
and
testimony
of
the
same
.
M.
Furthermore
against
temptation
,
this
woorde
(
feare
)
is
chaunged
into
the
woorde
(
worship
)
where
as
the
sence
is
all
one
.
For
to
worship
God
and
to
feare
God
,
are
bothe
of
suche
lyke
pietie
and
godlynes
,
that
very
well
the
one
may
be
taken
for
the
other
.
Agayne
this
woorde
(
only
)
is
not
in
the
Hebrewe
texte
,
but
the
thrée
score
and
tenne
,
interpretours
vsed
the
same
,
and
that
worthely
.
For
Moyses
speaketh
there
,
Why
God
must
be
only
worshipped
.
not
simplely
,
that
as
concerning
he
is
God
,
he
is
to
be
feared
and
worshipped
,
(
which
peraduenture
no
man
wil
deny
)
but
that
he
is
therefore
to
be
feared
and
worshipped
,
because
besyde
him
there
is
no
other
God
.
Wherupon
immediatly
it
followeth
,
Deut.
6.
ye
shall
not
go
after
straunge
Gods
of
the
Gentyles
.
11
Then
the
deuell
forsoke
him
,
and
beholde
the
aungels
came
and
ministred
vnto
him
.
Then
the
deuell
forsoke
.
C.
Luke
expresseth
more
,
saying
:
All
the
temptation
being
ended
,
as
if
he
shold
haue
saide
.
Christ
had
not
rest
and
quietnes
,
before
that
he
was
exactly
proued
&
assayed
with
all
kinde
of
temptations
.
Moreouer
he
addeth
that
Christ
was
left
for
a
tyme
,
that
we
may
knowe
that
the
reste
of
his
life
was
not
voyde
of
temptations
:
but
the
power
of
Sathan
was
stayed
from
aboue
,
least
importunately
he
shoulde
be
troublesome
vnto
Christe
,
euen
as
God
doth
commonly
deale
with
those
that
are
his
.
Temptations
are
but
a
trial
for
a
time
.
For
if
at
any
tyme
he
suffer
them
to
be
vexed
,
after
a
littell
temptation
,
he
dothe
somewhat
aswage
and
slake
,
that
they
may
breathe
a
whyle
and
call
their
myndes
and
spirites
vnto
them
:
notwithstanding
he
doth
not
spare
them
least
they
shoulde
be
careles
and
sluggyshe
,
but
doth
as
it
were
prepare
them
to
a
newe
battayle
.
Neuerthelesse
,
we
must
always
resiste
hym
boldly
,
and
that
with
faythe
,
as
Peter
teacheth
vs
,
1.
Pet.
5.
that
beyng
alwayes
ouercome
he
may
departe
from
vs
.
The
affections
truly
and
motions
of
Sathan
are
neuer
wanting
:
but
the
lorde
hath
hym
bounde
that
he
can
exercyse
his
deceites
no
farther
then
he
wyll
suffer
hym
:
Moreouer
we
haue
a
promyse
,
God
is
faythfull
and
wyll
not
suffer
you
to
be
tempted
aboue
your
power
,
yea
euen
in
the
middest
of
temptation
he
wyll
make
awaye
for
vs
,
1.
Cor.
13.
Iames.
4
by
the
whiche
we
maye
escape
.
In
fine
,
let
vs
resiste
the
deuell
and
he
wyll
flye
from
vs
.
And
beholde
the
aungels
.
C.
This
,
is
to
be
referred
to
Solace
and
comforte
that
Christe
might
knowe
that
his
father
had
a
care
ouer
him
and
also
that
he
wanted
no
safe
munition
and
defence
against
Sathan
.
For
the
wyldernes
might
be
an
increasynge
of
sorrow
,
when
as
he
was
depriued
from
the
company
of
men
,
and
led
his
lyfe
among
the
wilde
beastes
.
Neyther
must
we
thinke
that
Christ
at
any
tyme
,
was
forsaken
of
the
angels
:
but
that
there
might
be
tyme
and
place
geuen
to
the
temptation
,
the
grace
of
God
,
for
a
while
(
though
it
were
present
with
him
)
was
hyd
from
hym
in
respect
of
the
fleshe
,
according
to
the
sence
and
felinge
thereof
.
M.
By
this
place
let
vs
learne
,
that
those
which
constantly
resist
the
temptations
of
Sathan
,
shal
neuer
want
the
aide
&
helpe
of
god
:
but
in
the
very
moment
,
when
daunger
approcheth
,
they
shal
be
sure
to
be
deliuered
.
12
When
Iesus
hearde
that
Iohn
was
taken
,
he
departed
into
Galile
.
When
Iesus
hearde
.
M.
After
the
description
of
the
victory
of
Christe
,
(
whiche
he
gate
of
Sathan
the
temptour
)
the
Euangelist
consequently
goeth
forward
to
declare
the
beginninge
of
the
manifesting
of
him
,
and
of
his
preaching
.
And
fyrste
of
al
,
he
sheweth
whither
he
went
when
he
came
out
of
the
desert
,
namely
into
Galile
:
but
after
this
sorte
,
that
he
sheweth
a
reason
why
he
abode
in
Iewery
.
●…p.
3.
That
Iohn
was
taken
.
C.
Luke
only
sheweth
the
cause
why
Herode
did
caste
Iohn
into
prison
.
Ioseph
saythe
,
that
he
was
cast
into
the
prison
of
Macherō
,
because
that
Herode
feared
the
tumulte
of
the
people
,
and
newe
matters
:
because
his
authoritie
was
suspected
.
But
we
shall
gather
the
certainety
of
this
history
out
of
the
Euangelistes
to
whose
testimony
we
must
stande
.
He
departed
into
Galile
.
M.
The
Greke
worde
somtime
signifyeth
to
retourne
,
somtime
to
departe
,
and
to
slyppe
priuily
away
,
when
daunger
is
at
hande
.
Luke
in
his
text
hath
,
And
Iesus
retourned
in
the
power
of
the
spirite
into
Galile
:
●…p.
4.
the
whiche
kinde
of
speache
,
is
firste
of
all
to
be
noted
.
For
it
maketh
great
matter
,
that
we
imagin
no
earthly
or
humaine
thing
in
Christ
:
but
the
heauenly
power
in
him
,
&
the
deuine
vertue
alwaies
come
to
our
remembrance
,
and
occupie
our
sences
.
Moreouer
the
narration
of
Iohn
,
doth
not
seme
to
agre
with
these
,
who
saith
,
that
Christ
and
Iohn
at
one
time
,
toke
in
hand
their
office
of
teachinge
.
We
muste
note
,
that
Mathewe
,
Iohn
.
3.
Marcke
,
and
Luke
,
did
pretermitte
with
silence
the
shorte
space
of
that
tyme
,
because
as
yet
the
race
of
Iohn
was
not
ended
,
that
is
,
the
preparation
,
to
receyue
the
Gospell
of
Christe
.
And
trewely
althoughe
Christe
had
done
the
office
of
a
teacher
within
that
tyme
:
yet
notwithstanding
he
began
not
properly
the
preachinge
of
the
Gospell
vntill
he
had
succeded
Iohn
.
Wherfore
the
three
Euangelistes
do
graunt
and
assigne
,
not
absurdly
that
tyme
,
to
the
mynistery
of
Iohn
,
by
the
whiche
he
prepared
disciples
vnto
Christe
:
as
if
they
should
haue
saide
,
the
morning
geuing
place
,
the
sonne
ariseth
.
13
And
left
Nazareth
,
and
went
&
dwelt
in
Capernaum
,
whiche
is
a
Citie
vppon
the
sea
coastes
in
the
borders
of
Zabulon
and
Nephthalym
.
And
lefte
Nazareth
.
M.
Why
did
Christ
,
leauing
his
own
countrey
,
go
to
Capernaum
?
Luke
in
his
.4
.
chapt
.
shewethe
.
The
ingratitude
of
the
countrey
droue
away
Christe
,
the
Nazarytes
dyd
not
beleue
Christ
,
because
he
was
known
vnto
them
.
Furthermore
they
were
offended
with
him
,
because
he
reproue
them
,
and
therfore
they
went
about
to
cast
him
downe
hedlong
.
He
therefore
him selfe
,
truely
saythe
of
them
,
A
prophete
is
not
accepted
in
his
own
countrey
.
This
dissease
hath
ben
of
longe
time
,
as
Chryste
taught
,
by
the
examples
of
Elias
,
and
Elizeus
,
and
we
our selues
also
,
haue
experience
of
the
same
.
For
those
thynges
whiche
are
best
,
common
,
auncient
,
Thinges
familiar
vnto
vs
,
are
not
estemed
.
plentiful
,
and
familiar
,
are
dogge
cheape
(
as
we
say
)
and
of
no
reputation
.
This
hapned
not
to
the
prophetes
,
&
Christ
alone
,
but
to
all
the
giftes
of
God
.
Suche
is
our
wickednes
,
which
deserueth
to
be
depriued
of
the
gyftes
of
God
,
til
such
time
we
be
more
destrous
of
the.
Therfore
by
this
example
of
Christ
,
we
are
taught
,
to
departe
for
a
time
(
if
we
maye
)
when
that
the
furor
of
the
wicked
rageth
againste
the
ministers
of
God
.
A.
For
as
before
,
our
lorde
auoyded
the
outragious
crueltie
of
Herode
,
so
nowe
he
escheweth
the
rage
and
madnes
of
the
Nazarytes
.
And
dwelt
in
Capernaum
.
M.
That
is
,
often
tymes
he
abode
there
.
Wherefore
being
reiected
of
the
Nazarytes
,
the
Capernaites
receyue
him
.
So
that
we
see
,
there
wanteth
no
place
to
those
,
which
are
banished
for
the
trueth
of
God
.
This
cittie
gat
a
wonderfull
gifte
,
and
a
great
prerogatiue
,
aboue
all
other
citties
:
beside
this
,
a
singular
commoditie
for
the
knowledge
of
God
,
by
the
presence
of
Chryste
.
But
it
vsed
not
this
gift
well
,
Math.
11.
as
we
shal
se
anone
.
Which
is
a
cittie
vpon
the
sea
coastes
.
M.
The
Hebreus
call
the
metynge
,
and
gathering
together
of
many
waters
,
the
sea
,
and
therfore
the
lakes
,
and
marishes
by
them
are
called
the
sea
.
So
the
lake
of
Genefar
,
is
called
the
sea
,
and
Caparnaum
,
a
cittie
bordering
vpon
the
sea
coastes
,
because
it
is
nere
vnto
that
water
,
where
the
endes
and
borders
of
Zabulon
,
and
Nephthalym
do
meete
:
or
elles
Nazareth
shoulde
be
nerer
to
the
sea
Mediterrane
,
then
Capernaum
:
least
some
shuld
thinke
,
that
the
citie
was
for
that
cause
,
sayde
to
border
vpon
the
sea
.
14.
That
it
myghte
be
fulfylled
whiche
was
spoken
by
the
prophete
,
saying
.
Question
.
That
it
might
be
full
.
M.
Why
did
Christ
returne
out
of
Iewrye
,
into
Galile
,
and
for
what
cause
,
leauinge
Nazareth
,
came
he
to
Capernaum
?
What
is
that
therfore
that
Mathewe
saith
,
he
lefte
Nazareth
,
&
came
to
Capernaum
,
that
the
sayinge
of
the
prophete
might
be
fulfilled
?
The
answere
.
Aunswere
.
It
is
no
rare
or
vnwonted
thing
,
that
those
thinges
which
are
done
by
deuine
power
,
ar
done
for
certain
humain
causes
.
For
it
was
so
appoynted
of
God
,
that
in
this
region
Christ
shuld
set
forth
his
light
.
First
,
because
when
Iohn
was
taken
,
he
went
into
Galile
:
then
because
of
the
ingratitude
of
the
Nazarites
,
he
left
his
countrey
,
and
wente
into
Capernaum
.
But
as
concerning
the
fulfyllinge
of
the
scripture
,
Chap.
2
verse
.
15.
we
haue
spoken
before
.
15
The
land
of
Zabulon
,
and
Nephthalim
,
by
the
way
of
the
sea
beiond
Iordan
,
Galile
of
the
Gentyles
.
The
lande
of
Zabulon
.
A.
This
place
is
taken
out
of
the
.9
.
of
Esay
.
C.
But
Mathewe
semeth
to
abuse
the
testimonye
of
the
prophete
in
an
other
sence
:
yet
if
we
waye
and
consider
the
true
meanynge
of
the
prophete
,
the
appliynge
of
the
same
to
this
present
place
,
shal
be
very
apt
and
easy
.
For
after
that
Esay
had
spoken
of
the
great
calamitie
,
and
destruction
of
the
people
:
to
comforte
them
againe
,
and
to
adioyne
ioye
with
sorrowe
,
he
promiseth
that
when
they
ar
brought
to
extremitie
,
there
shall
a
deliuerance
com
,
which
shal
driue
away
the
darkenesse
most
vncomfortable
,
and
restore
vnto
them
agayne
,
the
parfecte
lighte
of
lyfe
.
The
woordes
of
the
prophets
are
these
.
Out
of
such
aduersitie
he
shall
not
escape
.
Esay
.
9
Euen
like
as
in
tyme
past
,
it
hath
ben
well
seene
,
that
the
land
of
Zabulon
,
&
the
land
of
Nephthaly
(
where
throughe
the
sea
way
goeth
ouer
Iordane
,
into
the
lande
of
Galile
)
was
at
the
first
in
lyttle
trouble
:
but
afterwarde
soore
vexed
.
The
people
that
walk
in
darkenes
haue
sene
great
light
.
At
this
time
the
people
of
Israel
were
in
double
calamitie
,
and
,
bothe
the
waies
oppressed
.
Firste
,
4.
King
whereas
they
were
broughte
into
exyle
by
Tyglath
peleser
,
beinge
in
nomber
.3
.
tribes
,
or
there
aboutes
.
4.
King
Then
whereas
Salmanasar
cut
of
the
whole
kingedome
of
Israell
.
The
thirde
calamitie
remayneth
in
the
latter
ende
of
the
.8
.
chap.
whiche
the
prophete
saith
,
shulde
be
most
cruell
of
all
.
Nowe
in
the
wordes
whiche
we
haue
rehersed
,
there
followeth
a
mittigation
:
namely
because
God
will
stretch
out
his
arme
ouer
his
people
,
to
defend
them
,
deathe
shal
be
now
more
tolerable
,
then
the
disseases
at
the
first
,
saith
he
,
although
al
the
people
shall
be
destroyed
,
yet
notwithstandinge
,
the
shyninge
lighte
of
grace
shall
bring
to
passe
,
that
ther
shal
be
lesse
darknes
in
this
later
destruction
,
then
in
the
double
ruine
and
destruction
of
the
tenne
tribes
.
Forasmuch
as
therefore
he
doth
promise
the
instauration
,
and
reedicting
of
the
whole
churche
,
it
must
needes
followe
,
that
he
comprehendeth
the
land
of
Zabulon
,
and
the
land
of
Nepthalim
,
and
Galile
of
the
Gentiles
,
in
the
nomber
of
them
,
whose
darkenes
of
deathe
,
is
to
be
chaunged
into
the
lighte
of
life
.
The
beginning
of
this
light
,
was
as
it
were
the
dawninge
of
the
peoples
retourne
out
of
Babilon
.
At
the
length
arose
Christe
,
beinge
the
sonne
of
righteousenesse
,
with
parfecte
brightnes
,
which
wholly
abolyshed
the
darckenes
of
deathe
by
his
comming
.
Therfore
Paule
sheweth
vs
,
that
the
same
whiche
was
spoken
by
the
prophetes
,
was
fulfilled
in
hym
,
saying
.
Awake
thou
that
slepest
,
〈◊〉
5.
&
Christ
shal
geue
thee
lighte
.
Nowe
,
since
we
knowe
that
the
kingdome
of
Christ
is
spiritual
,
〈◊〉
is
our
it
is
necessary
that
the
lighte
of
his
saluation
,
whiche
he
offereth
,
and
what
helpe
so
euer
we
haue
at
his
handes
,
should
be
according
to
his
nature
.
Whereby
it
followeth
,
that
our
soules
are
ouerwhelmed
in
the
shadowe
of
euerlasting
death
,
vntill
he
doth
illuminat
them
with
his
grace
.
But
as
concerning
the
destruction
of
the
Gentiles
,
the
prophet
sufficiently
sheweth
.
But
what
the
state
and
condition
of
mankinde
was
,
vntyll
the
comminge
of
christ
,
it
is
described
as
it
wer
in
a
glasse
.
M.
For
those
thicke
darcknesses
do
take
place
,
where
so
euer
that
light
of
the
grace
of
Christ
doth
not
shine
.
●…na
.
13.
This
darknesse
dothe
ingender
all
kinde
of
wickednesse
,
whiche
the
apostel
calleth
the
workes
of
darkenesse
:
Galile
of
the
Gentiles
.
C.
This
lower
Galile
,
was
called
Galile
of
the
Gentiles
,
not
onely
for
the
adioyning
to
Tyre
&
Sydon
,
but
bicause
that
there
the
Iewes
and
the
Gentyles
wer
mingled
together
,
oute
of
the
whiche
specially
,
●…ing
.
9.
Dauid
had
graunted
to
king
Hiram
certaine
cities
,
to
declare
,
that
the
lyghte
of
the
Gospell
shoulde
be
caried
also
to
the
Gentiles
.
Iesus
spake
vnto
Paule
thus
,
Delyueringe
the
from
this
people
,
and
from
the
Gentiles
,
vnto
whom
nowe
I
send
thée
,
to
open
their
eies
,
that
they
may
be
turned
from
darkenes
to
light
,
and
from
the
power
of
Sathan
vnto
God
,
●…ct
.
6.
that
they
may
receyue
forgyuenesse
of
synnes
,
and
inheritaunce
among
them
,
which
are
sanctified
by
faith
,
that
is
toward
mée
.
16.
The
people
whiche
sat
in
darknesse
,
haue
seene
greate
lyght
:
and
to
them
which
sat
in
the
region
and
shadow
of
darkenesse
,
is
the
lyght
sprong
vp
.
The
people
which
sat
in
darke
.
M.
The
Apostell
Paule
most
plainely
declareth
what
it
is
to
sit
in
darknesse
and
in
the
shadow
of
death
,
saying
.
Remember
that
ye
being
in
times
past
Gentiles
in
the
flesh
,
were
called
vncircumcision
,
from
that
whiche
is
called
circumcision
in
the
flesh
,
which
circumcision
is
made
by
hands
:
remember
I
say
,
that
at
that
time
ye
were
without
Christ
,
being
aliantes
from
the
common
weale
of
Israell
,
and
strangers
from
the
testamentes
of
the
promise
,
Ephe
2.
hauing
no
hope
,
&
being
without
God
in
this
world
.
Sawe
great
lyght
.
C.
That
they
whiche
sat
in
darknesse
are
said
to
se
great
light
,
so
sodaine
and
manifest
a
chaunge
,
dothe
amplifie
and
inlarge
the
greatnes
of
the
deuine
sauing
health
.
Iohn
.
8.9
.
and
.12
.
M.
Christ
doth
cal
him selfe
the
light
of
the
world
.
The
propertie
of
the
lighte
is
to
dryue
awaye
the
darkenesse
,
and
to
lyghten
those
that
are
in
the
same
.
So
,
Christ
is
the
true
lyght
of
the
worlde
,
Iohn
.
1.
which
lighteth
euery
man
comming
into
the
world
,
that
is
,
he
putteth
awaye
the
darkenes
of
our
mindes
,
he
openeth
the
secretes
of
our
hartes
,
and
by
his
holy
spirite
,
he
maketh
vs
to
haue
parfecte
knowledge
of
God.
In
the
region
and
shadowe
of
deathe
.
S.
He
calleth
it
the
region
and
shadowe
of
deathe
,
according
to
the
maner
of
the
Hebreues
a
region
,
in
the
whiche
there
are
darke
cloudes
,
euen
as
in
hell
.
The
shadow
of
death
,
is
the
comming
of
present
death
,
yea
euen
the
very
terrours
of
death
,
and
it
signifieth
a
continuall
trouble
of
consciences
.
Is
a
light
sprong
vp
.
A.
To
se
the
light
,
and
to
haue
the
lyght
to
shyne
vp-vpon
any
man
is
all
one
.
17.
From
that
tyme
forth
Iesus
began
to
preach
and
say
,
repent
,
for
the
kingdome
of
heauen
is
at
hande
.
From
that
tyme
forth
.
C.
Mathewe
in
this
place
doth
seeme
somwhat
to
differ
from
the
other
two
Euangelistes
,
Marke
,
and
Luke
.
For
after
he
saide
,
that
Christ
leauinge
his
countrey
,
went
into
Capernaum
,
at
length
he
toucheth
the
beginning
of
his
preachinge
:
but
Luke
and
Marke
say
,
that
he
taughte
openly
in
his
owne
countrey
.
A.
For
thus
saith
Marke
.
After
that
Iohn
was
taken
came
Iesus
into
Galile
,
preaching
the
Gospel
of
the
kingdome
,
and
saying
:
The
time
is
fulfilled
,
Chap.
●…
.
and
the
kingdome
of
God
is
at
hands
:
repente
and
beleue
the
Gospel
.
But
Luke
saith
.
And
Iesus
returned
by
the
power
of
the
spirite
into
Galile
:
and
the
fame
of
him
was
spredde
througheout
the
whole
region
,
Chap.
4
and
he
preached
in
theyre
synagogges
,
and
was
commended
of
all
men
.
But
the
solution
of
these
,
is
easie
&
soone
gathered
.
For
the
aduerbe
of
time
,
which
Mathew
hath
,
oughte
to
be
referred
,
not
onely
to
the
next
member
,
but
also
to
the
whole
somme
of
the
narration
.
Therefore
Christ
,
by
his
comming
into
Galile
,
entered
and
began
his
race
.
Repent
,
for
the
kingdome
.
C.
The
somme
&
order
of
this
doctrine
,
Chap.
3.
differeth
nothinge
from
that
which
Iohn
vsed
:
of
the
which
we
spake
before
.
For
it
consisteth
of
two
partes
,
of
Repentaunce
,
and
of
the
preaching
of
grace
and
healthe
.
He
exhorteth
the
Iewes
to
conuersion
and
amendment
of
life
,
because
the
kingdome
of
God
was
at
hande
,
that
is
,
because
God
wold
take
in
hand
him selfe
,
to
gouerne
his
people
,
with
full
and
parfect
felicitie
and
blessednesse
.
Marke
,
a
littell
otherwise
saythe
.
The
kingdome
of
heauen
is
at
hand
,
repent
and
beleeue
the
Gospell
:
notwithstandinge
,
euen
in
the
same
sence
that
Mathew
writeth
.
For
speaking
before
of
the
restoring
againe
of
the
kingdome
of
God
to
the
Iewes
,
he
exhorteth
to
repentaunce
and
fayth
.
Math.
10.
A.
Christe
hym selfe
commaundeth
his
apostelles
to
preache
the
like
.
Luke
.
9.
Se
that
ye
preache
,
sayinge
,
the
kingdome
of
heauen
is
at
hande
.
and
againe
:
Luke
.
10.
he
sent
them
to
preache
the
kingdome
of
God
.
Also
:
saye
vnto
theim
,
the
kingdom
of
God
is
come
vpon
you
.
And
againe
:
Luke
.
24.
Repentaunce
,
and
remission
of
sinnes
,
muste
be
preached
in
his
name
.
Mark.
6.
The
whiche
commaundement
the
Apostells
obeyed
.
For
when
they
went
forth
they
preached
,
Actes
.
2.
repentaunce
.
But
Peter
said
vnto
them
.
Repent
and
be
baptised
,
euery
one
of
you
,
in
the
remission
of
sinnes
And
again
.
Actes
.
3.
Repente
and
conuerte
,
that
your
sinnes
maye
be
done
awaye
.
Actes
.
20.
Notwithstanding
,
it
may
be
demanded
,
forasmuche
as
Repentaunce
dependeth
vppon
the
Gospell
,
why
Marke
did
seperate
the
same
from
the
doctrine
of
the
Gospell
.
We
maye
aunswere
two
maner
of
waies
.
For
God
somtimes
doth
so
bed
vs
amend
our
lyues
,
that
he
onely
saith
,
the
same
must
be
chaunged
into
a
better
:
afterward
he
sheweth
,
that
conuertion
and
newnes
of
life
,
is
the
gift
of
his
holy
spirite
:
that
we
maye
knowe
howe
we
are
commaunded
not
onely
to
do
that
which
is
our
duetie
,
but
also
that
the
grace
and
vertue
of
obeiyng
,
is
with
the
same
offered
vnto
vs
.
If
after
this
maner
we
vnderstande
that
whiche
Iohn
preached
of
repentaunce
,
the
sence
and
meaning
is
,
The
lorde
commaundeth
you
to
tourne
vnto
him
:
but
because
of
your selues
,
you
can
not
do
it
,
he
promyseth
his
spirite
of
regeneration
.
Wherefore
you
must
receyue
this
grace
by
Fayth
:
although
the
faith
which
the
Gospel
requireth
,
ought
not
at
all
to
be
restrayned
to
the
gyfte
of
renouation
or
renuinge
,
but
specially
it
dothe
belong
to
remission
of
synnes
:
For
Iohn
ioyneth
repentaunce
with
faythe
:
because
God
dothe
reconcile
vs
to
hym selfe
,
to
be
worshipped
and
honored
of
vs
as
a
father
,
in
holines
and
rightousnes
.
Furthermore
it
is
no
absurditie
to
saye
,
that
to
beleue
the
Gospell
,
is
as
muche
,
as
to
imbrace
and
receyue
free
iustificacation
&
righteousenes
.
For
often
times
in
the
scripture
,
this
speciall
relation
betwene
faith
&
remission
of
sinnes
is
had
:
as
when
it
teacheth
,
that
we
are
iustifyed
by
faythe
.
Bothe
wayes
we
maye
expounde
this
place
,
but
the
beginninge
is
sure
and
ratyfied
,
that
free
saluation
is
offered
vnto
vs
of
God
,
that
being
tourned
vnto
him
,
we
may
liue
to
righteousnes
.
Therfore
he
promising
to
vs
mercy
calleth
vs
to
the
deniynge
of
our
fleshe
.
18
,
As
Iesus
walked
by
the
sea
of
Galile
,
he
sawe
two
bretherne
,
Simon
whose
syr
name
was
Peter
,
and
Andrew
his
brother
,
castinge
their
nettes
into
the
sea
(
for
they
were
fysshers
.
)
As
Iesus
walked
.
M
Here
the
Euangelist
in
fewe
wordes
toucheth
the
callinge
of
certaine
of
his
disciples
.
Luke
.
5.
C.
But
because
this
history
is
placed
by
Luke
after
the
two
miracles
which
we
shal
se
anon
,
it
grewe
to
a
common
opinion
,
that
the
miracle
which
he
declareth
,
was
shewed
within
shorte
tyme
after
they
were
called
by
Christ
,
to
be
his
disciples
:
but
the
reason
which
moueth
them
thus
to
think
is
of
small
force
.
For
it
was
not
the
Euangelistes
intente
and
shooteanker
to
make
by
a
sure
&
distincte
order
of
times
,
a
yerely
cronicle
.
Whereby
it
commeth
to
passe
,
that
the
order
of
dayes
beynge
neglected
,
they
thought
it
sufficient
,
orderly
to
gather
the
speciall
actes
&
déedes
of
Chryste
.
They
had
a
consideration
of
yeres
,
that
it
might
be
apparante
to
the
readers
,
how
Christ
performed
his
race
,
during
three
yeres
,
from
the
beginning
of
his
preachinge
,
vntill
the
tyme
of
his
deathe
:
but
those
miracles
that
happened
at
that
time
,
they
sette
together
at
theyr
pleasure
:
as
shal
apere
hereafter
by
more
examples
.
But
nowe
it
is
manifeste
and
playne
,
●…rke
.
1
●…ke
.
5.
by
many
argumentes
,
that
this
same
history
is
shewed
of
Marke
&
Luke
,
which
is
here
declared
of
Mathew
:
among
whiche
argumentes
,
let
this
one
suffice
the
contentiouse
reader
,
that
these
three
with
one
consent
,
at
length
do
teach
that
Peter
,
and
Andrew
,
Iames
,
and
Iohn
,
were
made
Apostelles
.
If
they
were
called
before
,
it
shuld
follow
that
they
were
Apostatas
,
whiche
,
forsaking
theyr
master
,
and
despising
their
calling
,
retorne
to
theyr
former
kinde
of
life
.
This
is
only
the
difference
,
betwene
Luke
and
the
other
two
,
that
he
onely
reciteth
the
myracle
which
they
omitted
.
But
this
is
no
vnwonted
thing
to
the
Euangelistes
,
to
touche
one
part
of
an
acte
,
and
to
pretermyt
many
of
the
circumstances
.
Wherefore
it
is
no
absurditie
if
we
say
,
that
two
pretermitted
the
miracle
whiche
one
reherseth
.
And
we
must
not
be
vnmindful
of
that
which
Iohn
saith
:
that
among
the
innumerable
myracles
of
Christe
,
there
was
a
speciall
parte
chosen
,
which
shuld
serue
&
suffice
to
the
confirmation
of
our
faythe
,
●…n
.
20.
and
to
the
probation
of
his
deuine
power
.
No
maruaile
at
all
therefore
,
if
Mathewe
and
Marke
do
not
so
at
large
shewe
the
calling
of
the
foure
Apostels
,
as
Luke
,
who
taketh
in
hande
to
shewe
the
occasion
of
their
callinge
,
as
there
at
full
we
maye
reade
.
Symon
whose
syrname
.
A.
To
this
Peter
Christ
sayd
,
thou
shalt
be
called
Cephas
.
whiche
by
interpretation
signifiethe
Peter
.
●…n
.
1.
Also
Marke
hath
,
whom
he
named
Peter
,
●…ke
.
5.
●…e
.
6.
and
Luke
hath
in
like
maner
the
same
woordes
:
That
we
might
vnderstand
that
this
Apostle
had
a
peculiar
name
geuen
hym
of
Christ
,
to
signifie
vnto
vs
,
that
a
constant
faith
and
confession
is
requisite
to
be
in
vs
:
or
ells
of
a
rocke
,
he
obteyned
his
name
.
Math.
16.
Thou
arte
Peter
,
and
vppon
this
rocke
I
wyll
buylde
my
church
.
And
Andrew
his
brother
.
Of
this
Andrew
,
reade
the
first
of
Iohn
.
Castinge
theyr
nettes
,
for
they
were
fysshers
.
E.
The
Greeke
worde
doth
not
signifie
a
fysher
,
of
the
fyshe
,
but
of
the
sea
.
Here
we
may
see
what
maner
of
men
the
lord
called
to
the
ministery
of
his
woorde
.
C.
Dull
ideotes
they
were
trewely
that
he
chose
,
The
rudenes
of
Christes
disciples
when
they
were
called
.
whiche
were
not
onely
rude
of
wytt
,
but
also
voyde
of
learning
:
whom
he
so
garnished
,
and
renued
with
his
holy
spirite
,
that
they
excelled
all
the
wyse
men
of
the
worlde
.
So
it
pleased
hym
to
abase
and
beate
downe
the
pryde
of
the
fleshe
,
and
to
geue
a
wonderful
shewe
of
spirituall
grace
in
their
person
,
that
we
might
learn
to
craue
and
begge
the
light
of
faythe
from
heauen
,
Wisedom
commeth
not
by
our
owne
industry
.
knowing
that
by
our
owne
industry
and
labour
,
it
wyl
begotten
.
M.
Wherefore
Paule
saithe
to
the
Corinthes
,
Behold
your
calling
brethern
,
how
that
not
many
wyse
after
the
fleshe
,
not
many
mightye
,
not
many
of
hye
degree
are
called
,
1.
Cor.
1.
but
God
hath
chosen
the
folishe
thynges
of
the
worlde
to
confounde
the
wyse
,
because
noo
fleshe
shoulde
reioyce
in
his
sighte
.
Agayne
in
the
actes
.
When
they
sawe
the
boldenes
of
Peter
,
and
Iohn
,
and
vnderstoode
that
they
were
vnlearned
and
laye
men
,
Actes
,
4.
they
marueyled
,
and
they
knewe
them
,
that
they
had
ben
with
Iesus
,
and
beholdyng
also
,
the
man
that
was
healed
,
they
could
not
say
agaynst
it
,
Beholde
here
the
aduersaries
of
Christ
,
beinge
learned
,
wise
and
mighty
,
are
amased
and
confounded
at
the
doinges
of
symple
men
,
neyther
can
they
finde
any
thinge
to
gainesaye
them
.
But
because
,
(
when
he
chose
those
that
were
vnlearned
and
rude
)
he
did
it
not
to
leaue
such
behinde
him
alwayes
,
The
ignorance
of
the
Apostels
,
is
not
an
example
for
blind
guides
,
in
these
daies
we
can
not
at
this
daye
take
it
for
an
example
,
to
chose
and
ordeyne
suche
pastors
and
mynisters
into
the
churche
,
as
muste
after
their
election
go
to
schole
,
to
learne
to
do
their
duetie
.
We
are
not
ignorant
of
the
rule
prescribed
by
the
mouthe
of
Paule
,
1.
Timo.
3.
&
Tit.
1.
who
commaundeth
to
ordeyne
none
,
but
such
are
apt
to
teache
.
Neyther
trewely
did
Christ
chose
such
,
as
thoughe
he
dyd
preferre
ignorance
before
learninge
,
as
certain
franticke
and
mad
men
perswade
them selues
,
reioysing
in
their
ignorance
,
&
thinkinge
the
more
ignorant
that
they
are
,
the
liker
to
be
to
the
apostells
.
No
,
God
would
in
the
beginnynge
electe
and
choose
contemptible
and
symple
men
,
Why
Chryste
chose
suche
as
were
ignorant
to
beate
downe
their
pride
,
which
thought
that
heauen
was
not
open
vnto
vnlearned
men
,
but
he
adioyned
Paule
a
companion
to
fisher
men
,
Actes
.
22.
whiche
was
diligently
instructed
,
and
brought
vp
,
euen
from
his
childhode
19.
And
he
saith
vnto
them
followe
me
,
and
I
will
make
you
fisshers
of
men
.
Osee
.
11.
And
he
sayth
vnto
them
.
B.
Here
is
the
saiinge
of
the
prophete
Osee
fulfilled
.
They
shall
walke
after
the
lorde
.
And
Ieremy
,
saiyng
.
Iere.
3.
Ye
shal
call
me
father
onely
,
and
not
shrinke
from
me
.
And
I
wyll
make
you
fisshers
.
M.
The
Apostels
are
not
called
to
preache
out
of
hand
but
that
in
trauailinge
abroade
with
the
lorde
,
they
should
be
herers
and
seers
,
of
all
those
thinges
which
he
spake
and
did
.
For
as
yet
they
were
rude
and
ignorant
of
deuine
thinges
,
and
therfore
fyrst
they
wer
to
be
instructed
&
framed
to
the
same
purpose
.
C.
But
althoughe
it
perteyne
not
to
the
purpose
to
make
any
long
disputation
or
inquisition
about
the
reason
of
the
metaphor
,
because
it
was
taken
of
a
thinge
present
,
notwithstanding
very
aptly
it
was
aplied
of
our
sauiour
Christ
to
fysshing
,
when
as
the
matter
was
,
as
concerning
the
preaching
of
the
Gospel
:
because
that
men
,
being
strayers
&
wanderers
in
this
worlde
,
are
gathered
together
by
the
Gospell
,
as
in
the
vaste
and
confused
sea
.
But
the
historie
of
the
which
Iohn
maketh
mention
in
his
fyrst
chapt
,
dyffereth
from
this
:
as
may
easelye
be
gathered
by
the
order
of
the
texte
.
20.
And
they
,
strait
wayes
,
leauing
theyr
nettes
followed
him
.
C.
Fyrst
of
all
,
here
apereth
the
greate
force
of
the
voyce
of
Christe
:
not
that
the
voice
onely
doth
so
effectually
perce
into
the
hartes
of
men
,
but
because
the
lorde
dothe
compell
and
force
those
.
whom
he
wil
drawe
vnto
him
,
by
the
inward
workinge
of
his
spirite
,
to
obey
his
voyce
.
M.
Christ
speaketh
vnto
vs
by
the
mynisters
of
his
worde
,
The
out●…
calling
is
〈◊〉
thinge
,
w●…out
the
in●…uall
.
the
whiche
can
nothinge
at
al
profite
vs
,
excepte
he
touche
our
hartes
.
C.
Secondly
the
redines
in
obeyinge
the
voyce
of
Christ
,
is
to
be
commended
in
the
Apostelles
,
who
preferre
the
callinge
of
Christ
before
all
the
busines
in
the
worlde
.
This
example
specially
belongeth
to
the
mynisters
,
The
dilig●…
that
ought
be
in
ministers
.
who
forsakinge
all
other
busines
,
ought
to
geue
them selues
wholly
to
study
,
&
dyligence
in
profiting
the
churche
.
21
And
when
he
was
gone
forthe
from
thence
,
he
sawe
other
two
bretherne
,
Iames
the
sonne
of
Zebede
,
and
Iohn
his
brother
,
in
the
shyppe
with
Zebede
their
father
,
mending
their
nettes
,
and
he
called
them
.
A.
Here
Mathewe
sheweth
the
callinge
of
the
sonnes
of
Zebede
,
in
the
which
,
the
self
same
things
ar
to
be
obserued
which
were
noted
in
the
callyng
of
Andrewe
.
For
they
had
al
one
trade
of
liuyng
,
that
is
,
they
were
all
poore
fisher
men
.
22
And
they
immediately
,
left
the
shyp
and
their
father
,
and
followed
him
.
M.
Why
did
they
all
this
?
certaynely
to
followe
Christ
,
and
to
be
instructed
and
taught
of
him
,
how
to
become
fysshers
of
men
.
Neyther
dyd
they
seke
their
owne
profite
.
For
it
was
impossible
to
loke
to
theyr
worldly
affaires
,
and
vnfaynedly
to
followe
Christ
,
who
went
euery
wheare
preachinge
and
teachinge
.
23
And
Iesus
went
about
all
Galile
,
teachinge
in
their
synagogges
,
&
preachinge
the
Gospell
of
the
kingdome
,
and
healynge
all
maner
of
sickenesse
,
and
all
maner
of
dissease
,
among
the
people
.
And
Iesus
went
about
.
C.
The
selfe
same
myracles
doth
the
Euangelist
Mathew
reherse
in
the
.9
.
cha.
folowing
.
But
it
is
no
absurditie
at
all
(
when
as
Christ
ceassed
not
at
no
tyme
to
shew
almoste
innumerable
miracles
)
twise
or
thrise
to
touche
them
briefly
in
generall
.
All
Galile
.
B.
Beholde
howe
this
regyon
,
whiche
somtime
was
base
,
darck
,
and
oppressed
,
with
the
shadowe
of
deathe
,
is
nowe
lightned
with
the
brighte
sonne
of
righteousnes
,
and
is
also
become
gloryouse
.
Teachinge
in
their
synagogges
M.
Accordinge
to
the
Gréeke
worde
,
it
is
called
a
Synagogge
,
●…ynagogge
●…at
it
is
.
and
to
the
Latine
woorde
,
a
place
for
the
people
to
assemble
together
to
here
dyuine
matters
:
by
the
whiche
name
also
,
the
places
for
the
assembly
of
Ecclesiasticall
persons
,
ar
called
.
In
these
places
Chryst
taught
,
leaste
he
shoulde
seeme
to
do
any
thynge
in
secrete
,
as
one
that
suspected
his
owne
doctrine
to
be
euyll
:
furthermore
leaste
he
shoulde
be
thought
to
condemne
that
custome
,
of
the
meting
together
of
the
people
,
The
whiche
custome
was
geuen
to
the
people
from
God
,
to
the
exercysing
of
godlynes
,
&
to
the
readyng
of
the
law
For
it
is
wrytten
,
Moyses
of
olde
tyme
hat●…
in
euerye
cittie
,
them
that
preache
hym
in
the
Synagogges
,
when
he
is
red
euery
Sabboth
daye
.
C.
Here
therfore
we
must
note
,
●…tes
.
15
that
Christe
rested
in
no
place
,
that
he
might
sowe
the
séede
of
the
Gospell
euery
where
.
●…e
office
of
●…icars
of
●…yste
.
This
truely
is
the
office
of
the
vicars
of
Christ
,
so
to
walke
a
progresse
,
that
they
call
synners
to
lyfe
by
the
doctrine
of
saluation
,
if
they
seeke
to
preferre
Christ
,
rather
in
dede
then
in
name
and
dignitie
.
But
what
did
Christ
preache
?
The
Gospell
of
the
kingedome
.
Here
is
to
be
noted
the
epitheton
or
title
of
the
Gospel
.
The
which
title
also
Mark
addeth
vnto
it
.
●…p
.
1.
For
herby
we
learne
,
that
by
his
preachinge
the
kingdome
of
god
is
erected
and
set
vp
in
earth
,
〈◊〉
gospel
of
●…ingdom
.
and
that
God
doth
rayne
by
no
other
meanes
amonge
men
for
their
saluation
.
Whereby
it
appereth
howe
miserable
the
state
and
condition
of
men
is
,
without
the
Gospell
.
Mathew
therefore
doth
seperate
the
parfecte
and
euerlastynge
blessednes
,
from
the
prosperouse
and
pleasaunte
thinges
whiche
are
in
this
lyfe
.
C.
The
Gospell
of
the
kyngedome
is
preached
,
when
we
are
admonished
of
our
mysery
,
and
when
Chryste
is
offered
vnto
vs
,
who
delyuereth
vs
from
the
kingdom
of
sathan
,
and
sanctifieth
vs
in
the
obedience
of
God.
And
healinge
al
maner
of
syckenesse
.
C.
In
that
Mathewe
sayth
,
that
he
healed
all
syckenesses
,
we
must
vnderstande
,
he
ment
all
kynde
of
disseases
,
what
so
euer
they
were
.
For
it
is
certayne
,
that
all
were
not
delyuered
from
theyr
disseases
:
but
there
was
no
kynde
of
dysseased
person
brought
vnto
him
which
he
healed
not
.
24
,
And
his
fame
spred
abrode
throughout
all
Syria
,
and
they
brought
vnto
hym
all
sicke
people
that
were
taken
with
diuerse
disseases
and
grypinges
,
and
that
were
possessed
with
deuilles
:
and
those
whiche
were
lunatick
,
and
those
that
had
the
palsey
,
and
he
healed
them
.
And
his
fame
spred
abroade
.
M.
This
was
done
not
onely
that
the
name
of
Chryste
shoulde
be
famouse
in
Iewry
,
and
in
Galile
alone
,
but
also
amonge
the
Gentiles
.
For
although
the
tyme
of
the
callyng
of
the
Gentiles
was
not
yet
come
,
notwithstandyng
the
way
of
Grace
was
prepared
vnto
them
.
And
trewely
the
blyndnes
of
the
Iewes
must
nedes
be
greate
,
whiche
so
obstinately
reiected
the
sauiour
sente
vnto
theim
,
so
manifested
with
the
lyght
of
his
diuyne
grace
,
The
fame
of
Christe
.
that
his
fame
was
spred
throughout
all
Syria
.
And
they
brought
vnto
hym
all
.
M.
This
fame
,
whiche
was
spredde
througheout
all
Syria
,
as
concernynge
the
déedes
of
Chryste
,
maye
be
proued
,
in
that
the
Syrians
brought
out
to
hym
all
the
dysseased
:
The
two
speciall
thinges
that
Chryste
dyd
.
By
this
it
may
appere
that
our
sauiour
Chryst
dyd
twoo
thynges
in
especiall
,
that
is
to
saye
,
He
preached
the
Gospell
of
the
kyngedome
,
and
he
healed
all
those
that
had
infyrmities
.
By
the
fyrste
benefyte
,
fewe
were
moued
,
by
the
seconde
verye
many
.
These
broughte
theyr
sycke
,
sekynge
to
haue
them
cured
:
We
all
seeke
more
for
the
healthe
of
our
bodies
than
of
our
soules
.
but
as
concernynge
the
doctryne
of
lyfe
,
there
is
no
mention
that
they
soughte
after
that
,
where
as
it
was
the
trewe
medycine
of
lyfe
,
in
the
which
myghte
be
sene
the
croked
and
peruerse
nature
of
men
.
For
he
whiche
is
sicke
in
bodye
,
wyll
without
blusshynge
dysclose
his
griefe
and
dissease
vnto
the
phisition
:
but
hee
whiche
is
sicke
in
minde
,
Dissimulation
dothe
indeuoure
to
hyde
his
vyce
,
and
often
tymes
dothe
cloake
the
same
,
wyth
the
shewe
of
vertue
.
If
he
be
easely
prouoked
to
anger
,
he
pretendeth
the
name
of
zeale
:
If
he
disdayne
synners
,
he
will
seme
to
loue
rightuousnes
:
if
he
be
fearfull
,
The
cloake
of
hipocrites
.
he
fayneth
hym selfe
to
be
verye
ware
:
If
he
be
nigardely
,
he
woulde
be
counted
to
haue
a
care
ouer
his
houshold
.
If
he
be
proude
,
he
wold
deceiue
the
eies
of
men
with
a
clenly
cloake
.
And
if
he
be
obstinate
:
he
wolde
be
thought
constant
.
So
that
in
dede
,
we
seeke
to
cloake
&
hide
all
the
disseases
of
the
mynde
,
so
farre
is
the
care
of
spiritual
health
from
vs
.
The
phisition
of
the
earthly
&
corruptible
body
,
shal
not
want
for
no
price
,
if
he
wyll
minister
medicine
:
but
as
for
the
heauenvly
phisition
,
fewe
or
none
regard
hym
.
That
were
possessed
with
deuils
,
&
were
lunatike
.
C.
He
reckeneth
vp
the
speciall
kynde
of
disseases
,
in
the
whiche
Christ
exercysed
his
power
.
The
scripture
calleth
not
all
them
generallye
possessed
with
deuilles
,
whiche
are
vexed
of
the
deuyll
,
but
those
whiche
are
solde
vnto
sathan
,
by
the
secrete
vengeaunce
of
God
,
that
he
maye
possesse
theyr
mynd
and
senses
.
They
are
called
Lunatike
,
the
force
of
whose
dyssease
,
doth
increase
or
decrease
,
according
to
the
inclination
of
the
mone
,
suche
are
they
that
haue
the
fallinge
sickenes
,
the
frensie
,
and
suche
like
.
Nowe
for
so
much
as
we
knowe
that
these
kind
of
disseases
,
are
not
curable
by
naturall
remedyes
.
it
followeth
that
by
theim
the
dygnitie
of
Christ
is
proued
,
for
so
much
as
he
most
miraculously
cured
them
.
25
And
there
followed
him
great
multitudes
of
people
from
Galile
,
and
from
the
ten
citties
,
and
from
Ierusalem
,
and
from
Iewery
,
and
from
the
regions
that
lye
beyonde
Iordane
.
A.
By
this
it
should
appere
that
Christ
was
known
more
&
more
vnto
the
world
.
So
excellente
was
the
begynning
of
his
preachinge
of
the
Gospell
,
and
so
greate
was
his
fame
,
that
this
great
multitude
followed
him
,
from
place
to
place
.
The
fyfth
Chapter
.
WHEN
he
sawe
the
people
,
he
went
into
a
mountayne
,
and
when
he
was
sett
,
his
disciples
came
vnto
him
.
When
he
sawe
the
people
.
Chap.
6.
C.
This
sermon
of
Christe
differeth
not
from
that
which
is
in
Luke
.
They
whiche
thincke
otherwyse
,
reade
the
words
of
Luke
preposterously
,
because
Christ
descended
into
the
playne
fielde
,
&
because
,
he
castinge
his
eies
vppon
his
disciples
,
spake
after
this
maner
.
For
it
was
the
purpose
of
bothe
the
Euangelistes
,
to
gather
at
once
,
into
one
place
all
the
speciall
and
principal
partes
of
the
doctrine
of
Christ
,
which
apperteined
to
the
methode
and
rule
,
of
framinge
a
godly
and
holy
life
.
Therfore
although
Luke
at
the
firste
doth
make
mention
of
the
plaine
féeld
,
yet
he
doth
not
prosecute
by
and
by
the
same
historye
:
but
sheweth
them
of
the
miracles
that
Christ
wrought
,
&
after
the
myracles
,
he
passeth
forward
,
to
shewe
of
his
doctryne
,
neyther
shewinge
the
tyme
nor
place
.
Mathew
in
like
maner
descrybeth
the
place
,
but
not
the
tyme
,
And
it
is
lykely
that
Christ
did
not
preache
vntyll
the
twelue
were
chosen
:
but
I
would
not
that
we
should
be
to
curyouse
in
searchinge
out
the
order
of
tyme
,
which
we
sawe
to
be
neglected
of
the
spirite
of
God
.
For
this
ought
to
suffice
the
modeste
readers
,
that
they
haue
the
brefe
some
of
the
doctrine
of
Christe
set
before
theyr
eies
,
beinge
collected
and
gathered
out
of
many
and
sundry
of
his
sermons
,
of
the
whiche
,
this
here
mentyoned
was
the
fyrste
,
wherein
he
preachethe
to
hys
disciples
,
of
the
trewe
blessednes
.
And
when
he
was
sette
.
M.
It
was
the
custome
,
that
those
which
dyd
teach
shulde
sytte
and
teache
.
Euen
so
Chryst
,
when
he
red
the
prophesye
of
Esay
in
the
Synagogge
of
Nazareth
,
he
closed
the
boke
,
Luke
.
4
.
gaue
it
to
the
minister
,
and
satte
downe
and
taughte
.
And
in
an
other
place
hee
sayde
to
the
souldioures
in
the
garden
:
ye
are
come
forthe
as
vnto
a
théefe
,
with
swoordes
and
staues
,
to
take
me
,
Math.
2●…
I
satte
dayly
teachynge
in
the
temple
amonge
you
,
and
ye
toke
me
not
,
Also
Iohn
saith
all
the
people
came
vnto
hym
,
Iohn
.
8.
and
he
sat
downe
and
taughte
them
.
The
bysshops
followed
this
custome
,
because
it
brought
som
maiestie
vnto
them
.
The
by●…
chayre
.
And
they
thought
it
mete
for
none
to
teache
after
this
sort
,
but
byshoppes
.
Herevpon
came
the
bysshoppes
Chayre
,
whereof
diuers
churches
are
called
cathedrall
Churches
.
For
it
maketh
no
matter
to
graunte
vnto
them
this
maiestie
of
teachyng
,
so
that
they
instructe
the
people
as
they
oughte
to
do
in
the
doctrine
of
Chryst
.
But
now
where
as
none
of
them
do
teache
neither
sittynge
nor
standynge
,
howe
shall
they
be
excused
?
Christe
hym selfe
dyd
teache
some
while
standynge
,
some
while
syttinge
,
according
to
the
oportunitie
of
the
place
.
His
disciples
came
.
Bu.
The
discyples
came
vnto
Christe
as
witnesses
of
the
doctrine
of
truethe
,
that
they
mighte
therefully
preache
,
and
leaue
the
same
in
writinge
to
their
posteritie
,
whiche
they
had
receyued
from
his
most
holy
mouth
.
2.
And
after
that
he
hadde
opened
hys
mouth
,
he
taught
them
,
saiynge
.
And
after
he
had
opened
.
C.
This
is
accordyng
to
the
Hebrew
phrase
.
He
opened
his
mouthe
,
that
is
,
he
began
to
speake
.
He
taught
them
sayinge
.
Bu.
Christ
taught
his
disciples
as
well
as
the
multitude
.
But
first
of
all
we
must
see
to
what
ende
&
purpose
our
sauiour
Christ
did
preache
vnto
his
disciples
,
of
the
trewe
and
parfecte
blessednes
.
We
knowe
that
not
only
the
common
sorte
of
people
,
but
also
wyse
men
them selues
haue
ben
in
this
errour
,
thinkinge
that
he
is
happy
&
blessed
that
is
exempt
and
voyde
of
al
griefe
and
trouble
,
〈◊〉
felicitie
●…e
world
.
and
that
hauing
his
owne
desire
leadeth
a
ioyful
and
quiet
lyfe
.
Yea
truely
,
all
for
the
moste
parte
do
thincke
that
felicitie
dothe
depende
vpon
the
presente
state
of
this
life
.
Christ
therfore
(
that
he
mighte
accustome
,
and
make
his
seruantes
acqueinted
with
the
sufferaunce
and
bearynge
of
the
crosse
)
seketh
to
take
away
and
redresse
this
wicked
opinion
,
that
they
are
blessed
which
liue
prosperousely
and
well
in
respecte
of
the
fleshe
.
For
it
is
vnpossible
,
●●aciēt
per●…
can
not
●…e
the
〈◊〉
.
that
they
shuld
willingly
put
their
neckes
vnder
the
yoke
,
of
sorrows
,
and
iniuries
,
which
thincke
that
pacience
.
is
disagreinge
and
contrary
to
a
blessed
lyfe
.
●…medy
to
●…age
the
●…ernes
of
●…rosse
.
Therefore
there
is
one
solace
and
ioye
,
by
the
whiche
the
sharpe
and
bytter
stinge
of
the
crosse
,
and
of
all
euylles
,
is
made
swete
and
mittigated
:
that
is
,
when
we
perswade
our selues
,
that
in
the
middest
of
misery
,
we
are
blessed
and
happy
:
because
the
lord
doth
blesse
our
pacience
,
who
in
short
time
wil
send
a
more
ioyful
ende
.
We
confesse
truly
that
this
doctrine
excedeth
the
common
sence
,
&
capacitie
of
men
:
but
it
was
necessary
that
the
disciples
of
Christ
shuld
be
so
instructed
,
that
they
might
ground
their
felicitie
in
heauen
,
and
not
in
this
worlde
,
nor
in
the
pleasure
and
affection
of
the
fleshe
.
For
althoughe
that
the
reason
of
fleshe
,
wyll
neuer
admit
that
which
Christ
here
preacheth
:
yet
neuerthelesse
he
propoundethe
no
fained
thing
,
as
the
Stoikes
,
plaied
in
their
paradoxis
:
but
in
very
dede
he
sheweth
why
they
(
whose
state
and
condition
is
thought
miserable
)
are
parfectly
happy
.
This
therfore
is
the
som
of
the
firste
part
of
the
sermon
of
Christ
.
First
he
denieth
those
to
be
miserable
which
are
oppressed
with
iniury
,
&
which
are
subiecte
to
diuerse
kindes
of
calamities
.
Secondly
he
sheweth
that
they
do
very
peruersely
which
measure
the
blessednes
of
men
by
the
present
state
of
this
life
,
because
the
miseries
of
the
godly
shal
in
a
shorte
time
,
euen
as
it
were
in
a
moment
be
altered
&
changed
into
ioy
.
Therfore
he
exhorteth
them
to
pacience
in
hope
of
the
rewarde
.
3.
Blessed
are
the
poore
in
spirite
,
for
theirs
is
the
kingdome
of
heauen
.
Blessed
are
the
poore
in
.
M.
This
is
the
beginning
of
the
sermon
of
Christ
,
following
,
in
the
which
we
must
not
only
note
&
marke
what
Christ
saith
,
but
also
with
what
affection
of
mind
he
speketh
it
.
For
these
sentenses
do
not
only
seme
to
teach
,
but
also
to
commende
theyr
felicite
,
to
whom
the
kingdome
of
heauen
is
appoynted
.
Luke
maketh
this
sentence
,
a
bare
Metaphor
:
but
because
the
pouertie
of
many
men
is
iudged
accursed
,
&
vnhappy
,
Mathewe
dothe
more
plainely
set
forthe
the
mynde
of
Chryste
.
Therfore
,
where
as
many
men
beyng
oppressed
with
euil
,
Blessednesse
parteyneth
to
the
pacient
.
do
swel
with
disdaine
&
madnes
,
Christ
pronounceth
those
to
be
blessed
,
which
paciently
suffer
such
troubles
as
are
laied
vpon
them
,
and
with
humilite
wholly
submit
them selues
to
the
will
&
pleasure
of
the
almighty
.
M.
But
howe
,
and
after
what
maner
are
the
poore
and
afflycted
blessed
,
Question
.
when
that
pouertie
and
afflyction
doth
rather
apparteine
to
misery
then
to
felycitie
?
For
as
pouertie
can
not
be
said
to
aperteine
to
felicitie
,
euen
so
felicitie
cannot
be
said
to
apertein
to
pouertie
.
So
that
if
poore
men
are
blessed
in
respecte
of
their
penurie
,
then
ar
those
that
are
blessed
poore
,
whiche
is
most
absurde
.
Lette
vs
heare
the
reason
therefore
,
Aunswere
.
for
what
cause
they
are
called
blessed
.
Because
theires
is
the
kyngedome
.
Therfore
the
poore
are
not
blessed
for
their
pouertie
,
but
because
the
kingedome
of
heauen
is
geuen
vnto
them
.
C.
So
that
we
see
that
Christe
dothe
not
puffe
vp
the
mindes
of
his
seruauntes
with
any
lyghte
or
vaine
perswasion
,
but
calling
them
to
the
hope
of
eternall
lyfe
,
he
dothe
animate
,
and
strengthen
them
to
pacience
:
because
by
this
meanes
they
shulde
come
to
the
heauenly
kingedome
of
God.
Poore
in
spyrite
.
Furthermore
we
must
note
,
that
none
is
poore
in
spyrite
,
but
he
whiche
beinge
humble
and
lowly
in
his
owne
eyes
,
trusteth
onelye
in
the
mercy
of
God
.
For
they
which
are
ouerwhelmed
with
desperation
,
when
they
frette
and
fume
againste
God
,
are
puffed
vp
with
a
lofty
and
proude
spirite
.
4
Blessed
are
they
that
morne
,
for
they
shall
receyue
comforte
.
Blessed
are
they
that
moorne
.
This
sentence
dothe
not
onelye
depende
of
that
whiche
wente
before
,
but
also
is
a
confyrmation
of
the
same
.
For
,
because
that
sorrowes
doth
make
a
man
myserable
,
it
is
thereby
thought
,
that
moornyng
and
griefe
doth
alwayes
come
with
the
same
.
And
nothinge
is
more
contrarye
to
felicitie
and
happinesse
then
moorninge
But
Chryst
doth
not
onely
denye
those
to
be
myserable
,
The
moorning
estate
is
happy
.
but
also
doth
declare
that
this
moornynge
dothe
greately
helpe
to
a
blessed
lyfe
,
because
that
by
this
meanes
,
men
are
made
to
taste
and
feele
,
the
euerlastinge
ioye
,
&
are
as
it
were
with
a
spurre
prouoked
to
seeke
for
their
comforte
and
consolation
onely
in
God.
So
the
Apostell
Paule
sayde
,
Let
vs
reioice
in
trybulations
,
Roma.
5.
because
they
bring
pacience
,
pacience
bryngeth
tryall
,
tryall
worketh
Hope
,
Hope
maketh
not
ashamed
.
Bu.
But
they
are
moorners
,
whiche
do
trewelye
with
all
theyr
harte
sorrowe
and
bewayle
their
synnes
commytted
,
Godly
sorowe
.
theyr
errours
,
theyr
excedyng
study
and
care
of
earthely
thynges
,
and
theyr
small
desyer
of
heauenly
thynges
.
For
that
is
that
Godly
sorrowe
,
2.
Cor.
7.
whiche
causethe
repentaunce
vnto
saluatyon
.
Chryste
therefore
,
here
,
speakethe
not
of
all
suche
as
moorne
,
but
of
his
dysciples
and
faythful
,
whose
condition
and
state
of
lyfe
is
,
in
this
worlde
to
suffer
trouble
,
oppression
,
and
wronge
,
Chap.
16.
as
he
hym selfe
sayth
in
Iohn
,
the
sixtene
chapter
.
Wherefore
in
Luke
it
is
sayde
,
Chap.
6.
Blessed
are
ye
whiche
weepe
nowe
,
because
ye
shall
laugh
.
Christian
men
truly
are
not
stony
harted
,
voyde
of
all
humaine
affection
,
for
they
sorrowe
,
they
moorne
,
they
lamente
and
weepe
:
but
not
without
measure
,
not
without
the
inuocation
of
God
,
and
not
without
the
hope
of
better
thynges
.
No
doubte
the
churche
and
congregation
of
the
faythefull
dyd
moorne
,
when
that
Peter
was
caste
into
pryson
by
Herode
.
Actes
.
12
They
dyd
moorne
,
when
that
any
had
committed
a
greate
enormitie
,
or
greuouse
offence
agaynste
God
:
the
whiche
moornynge
,
1.
Cor.
5.
the
Apostel
required
of
the
Corinthians
,
that
they
shoulde
sorrowe
for
the
fornycatoure
.
He
byddethe
vs
also
,
Roma
.
12
to
weepe
with
theim
that
weepe
,
and
to
moorne
with
them
that
moorne
.
Math.
9.
Chryst
also
telleth
his
disciples
,
that
when
the
brydegrome
is
taken
from
them
,
they
shal
fast
and
moorne
.
Iohn
.
16.
The
whiche
he
confirmeth
in
an
other
place
,
sayinge
,
Ye
shal
wepe
and
moorne
,
but
the
worlde
shal
reioyce
.
Because
they
shall
receiue
comforte
.
P.
Here
consolation
is
promised
to
them
that
moorne
,
bothe
in
this
lyfe
,
and
in
the
life
to
come
.
Esay
.
6.
M.
Chryste
was
sent
to
the
greate
comfort
and
consolation
of
them
that
moorne
.
Iohn
.
16.
wherevpon
he
sayde
to
his
disciples
.
The
world
shal
reioyce
,
but
ye
shall
be
sorrowefull
,
but
your
sorrowe
shall
be
tourned
into
ioye
.
Agayn
,
it
is
wrytten
,
Actes
.
5.
The
apostelles
departed
from
the
counsell
,
reioycynge
that
they
were
counted
worthye
to
suffer
rebuke
,
2
Cor.
1.
for
the
name
of
Iesus
.
And
Paule
,
Blessed
be
the
God
of
all
comforte
,
whiche
comforteth
vs
in
all
tribulations
.
There
is
also
an
euerlastinge
comforte
,
of
the
whiche
Paule
speaketh
,
saying
.
And
he
gaue
euerlastinge
comforte
.
This
comfort
Abraham
vnderstode
,
when
he
spake
vnto
the
ryche
man
,
saying
.
Remember
that
thou
in
thy
life
time
,
receiuedst
pleasure
,
&
Lazarus
likewise
receiued
peine
:
Luke
.
1●…
.
but
nowe
is
he
comforted
,
and
thou
tormented
.
And
in
the
reuelation
of
saynct
Iohn
,
it
is
wrytten
,
God
shall
wype
awaye
all
teares
frome
the
eyes
of
the
sainctes
,
●…oc
.
21.
and
there
shal
be
no
more
death
neyther
sorrowe
,
neyther
cryinge
,
neyther
shall
there
bee
any
more
payne
,
for
the
olde
thynges
are
gone
.
And
he
that
satte
vppon
the
seate
,
sayde
,
beholde
I
make
all
thinges
newe
.
5
Blessed
are
the
meeke
,
for
they
shall
receyue
the
inheritaunce
of
the
earthe
.
Blessed
are
the
meeke
.
F.
Our
sauioure
Chryste
by
this
sentence
dothe
comforte
those
that
are
oppressed
,
which
haue
none
to
defend
them
,
and
reuenge
their
cause
,
and
he
techeth
,
that
the
vengeance
which
belongeth
to
God
,
is
to
be
committed
vnto
hym
,
as
Ioseph
and
the
Israelites
in
Aegypte
,
Dauid
vnder
Saule
,
the
godly
vnder
Antiochus
,
the
churches
vnder
Dioclesian
:
all
these
were
withoute
defence
C.
The
meeke
therefore
are
such
,
●…o
are
meke
as
are
not
easelye
prouoked
by
iniuries
:
who
by
euery
offence
are
not
waywarde
and
frowarde
,
but
are
rather
readye
to
suffer
any
thynge
,
then
they
wyll
be
lyke
vnto
the
wycked
:
fynallye
they
are
suche
,
●…ma
.
12.
whiche
do
not
resite
euyll
,
but
do
ouercome
euill
in
doynge
that
whiche
is
good
For
they
shall
receyue
the
inheri
.
C.
This
semeth
to
be
very
absurde
,
that
the
meeke
should
haue
the
possession
and
inheritaunce
of
the
earthe
.
●…iection
.
They
rather
séeme
to
haue
the
dominion
and
rule
of
the
earthe
,
whiche
at
no
tyme
wyll
suffer
iniuries
,
but
beinge
hurt
,
are
by
and
by
,
with
force
readye
to
reuenge
.
And
trewely
,
●…e
nature
of
〈◊〉
wicked
.
experience
doth
teache
,
that
the
wicked
do
more
bouldly
rage
and
spoyle
,
when
they
are
paciently
and
mekely
for
borne
.
And
hereof
commeth
this
deuelishe
prouerbe
.
●…rouerbe
.
We
must
holde
with
the
Woulfe
:
because
that
euery
one
that
maketh
hym selfe
a
sheepe
,
is
by
and
by
deuoured
of
the
Woulfe
.
●…unswere
.
But
Chryste
setting
his
fathers
defence
and
his
against
the
furor
and
violence
of
the
wicked
,
doth
affyrme
not
in
vayne
,
that
the
meke
are
lordes
and
heyres
of
the
earthe
.
The
children
of
this
world
,
thyncke
that
they
can
be
in
no
better
sauegard
,
The
impacyence
of
the
wicked
.
then
if
they
cruelly
resyste
the
euill
brought
vnto
them
,
and
so
they
defende
theyr
lyfe
with
force
and
armes
.
But
trewly
,
seing
we
must
appoynte
none
to
be
the
preseruer
and
staye
of
our
lyfe
,
but
onely
Christ
,
Christe
our
onely
stay
in
trouble
.
there
resteth
nothinge
elles
,
but
that
we
hyde
oure selues
vnder
the
shaddowe
of
his
wynges
.
Furthermore
we
must
becom
shéepe
,
if
we
wyll
be
of
his
flocke
.
P.
Those
whiche
are
tyrauntes
think
,
that
theyr
empire
,
authoritie
,
and
rule
,
is
supported
and
kept
,
by
the
crueltie
of
vengeaunce
:
on
the
contrary
parte
,
the
gospell
teacheth
vs
,
that
in
a
iuste
cause
we
shoulde
be
constante
,
and
yet
for
all
that
,
that
wee
shoulde
not
seeke
the
reuengement
of
our
owne
cause
,
but
commytte
the
ende
vnto
God
,
that
we
maye
lyue
a
quiet
lyfe
.
Cruel
persē●…
are
a
feare
to
them selues
.
If
any
do
obiecte
that
this
whiche
is
here
spoken
,
is
contrarye
to
experience
:
fyrste
let
hym
here
waye
,
and
consyder
,
howe
vnquyete
,
fierce
and
cruell
personnes
are
,
in
so
muche
that
they
are
troubled
euen
of
them selues
.
Trewelye
in
so
troublesome
a
lyfe
,
although
they
be
lordes
of
the
earth
a
hundred
tymes
,
yet
in
possessinge
all
thynges
,
they
possesse
nothynge
.
But
the
sonnes
of
God
,
althoughe
they
can
at
no
time
possesse
and
kepe
that
which
is
their
own
,
yet
do
they
quietly
inioye
the
mansion
place
of
the
earthe
:
neyther
is
this
any
immagined
or
fayned
possession
,
by
the
which
they
do
inhabite
the
earth
,
the
whiche
they
knowe
to
be
geuen
theim
from
aboue
.
Agayne
,
they
are
defended
against
the
intemperancie
and
furiousenesse
of
the
wycked
,
and
beinge
subiecte
to
all
the
assaultes
of
Fortune
,
beinge
in
daunger
of
the
dishonestie
of
the
wicked
beinge
compassed
aboute
with
all
daungers
,
yet
notwithstandinge
,
they
commytte
them selues
wholly
to
the
tuition
of
God
,
that
they
might
tast
of
his
grace
.
And
this
is
sufficiente
vnto
them
,
The
inherytance
of
the
godly
.
vntyll
they
come
to
the
euerlasting
inheritance
in
the
laste
daye
.
Our
lorde
therefore
in
this
place
saithe
,
in
effecte
.
Let
the
children
of
this
worlde
braule
,
and
chide
,
let
them
go
together
by
the
eares
,
let
theim
moue
sedition
,
for
empires
&
kingdoms
,
for
rule
and
lordshyp
,
for
authorytie
and
power
,
for
estimation
and
prefermente
:
(
for
in
these
vaine
and
fonde
titles
,
doth
the
worlde
delight
)
:
but
you
that
are
my
disciples
,
shall
not
appoynte
and
determine
any
blessednesse
to
be
in
those
most
fraile
and
vayne
thynges
,
but
rather
in
this
,
that
with
a
quiete
mynde
ye
leade
your
liues
,
The
ioye
of
vngodly
.
&
in
that
you
are
chosen
before
the
foundation
of
the
worlde
,
to
be
heyres
of
euerlastinge
lyfe
.
This
sentence
semeth
to
be
taken
out
of
the
psalme
where
it
is
thus
wrytten
.
The
wycked
doers
shal
be
rooted
out
,
but
they
that
paciently
abide
the
lorde
,
shall
inherite
the
lande
,
Psalm
.
37.
The
méeke
spirited
shall
possesse
the
earth
,
&
shal
be
refreshed
in
the
multitude
of
peace
.
6
Blessed
are
they
that
hunger
&
thirste
after
ryghteousnesse
,
for
they
shal
be
satisfyed
,
Blessed
are
they
that
hunger
.
C.
To
hunger
and
thyrste
,
here
,
are
taken
by
a
figure
called
Synecdoche
,
by
the
whiche
,
parte
is
vsed
for
the
whole
,
and
the
whole
for
part
,
so
that
to
hunger
and
thyrste
,
is
to
be
in
neede
,
to
wante
those
thinges
whiche
are
necessary
,
and
also
to
be
defrauded
of
a
mannes
owne
righte
.
Where
as
the
Euangelist
therfore
saith
to
hunger
after
righteousnes
,
he
putteth
the
parte
for
the
whole
.
Obiection
.
S.
Some
man
might
here
say
,
if
we
be
meke
,
vice
wyll
increase
and
preuaile
.
To
the
which
Iesus
answereth
priuily
,
Aunswere
.
sayinge
I
meane
not
that
ye
should
be
méeke
in
allowing
wickednes
,
but
I
say
,
that
such
are
blessed
,
as
haue
a
hunger
&
thirst
after
righteousenes
.
Because
they
shal
be
satis
.
That
is
,
God
wyll
here
their
sighynge
,
and
wyll
accomplishe
their
desyre
,
whose
office
is
to
fulfil
the
hungery
with
good
thinges
.
Luke
.
12.
M.
Euen
so
the
prophetes
before
Christ
which
were
put
to
deathe
of
the
wycked
,
hungered
and
thyrsted
after
ryghteousnes
.
Christ
hym selfe
,
&
the
whole
multitude
of
martires
,
bothe
of
that
and
oure
tyme
also
,
whiche
were
innocentely
oppressed
,
commended
theyr
spirites
to
the
iuste
iudge
.
They
shall
be
satisfyed
at
that
day
,
in
the
whiche
all
secrete
thynges
shall
be
made
manyfest
,
and
al
thinges
shall
be
brought
to
iudgemente
.
He
shall
make
theyr
righteousenes
,
Psalm
.
37.
as
clere
as
the
lyghte
,
and
theyr
iuste
dealynge
,
as
the
noone
daye
.
7
Blessed
are
the
mercyfull
,
for
they
shall
obteyne
mercy
.
Blessed
are
the
mercifull
.
The
reward
is
here
promised
to
the
mercyfull
,
which
do
help
and
defende
the
afflicted
.
What
merc●…
is
.
For
mercifulnes
is
taken
here
for
gentlenes
and
liberalitie
,
A.
by
the
whiche
one
man
being
touched
with
the
misery
of
an
other
,
taketh
pittie
on
hym
that
suffereth
,
and
to
his
power
helpeth
him
that
laboureth
.
Euen
so
the
faythfull
,
whiche
are
knytt
vnto
Christe
,
do
bewayle
those
that
are
in
myserye
,
speciallye
when
they
them selues
are
afflycted
and
troubled
manye
wayes
,
so
that
by
theyr
owne
afflictions
they
are
moued
to
haue
compassion
and
mercy
vpon
other
mennes
mysery
.
these
are
pronounced
to
be
blessed
of
Christe
:
because
that
whiche
is
wonderfull
and
seldome
hard
of
,
is
contrary
to
the
iudgement
of
man
.
For
the
worlde
countethe
them
happy
,
whiche
hauing
no
care
of
other
mennes
mysery
,
lyue
quietlye
and
in
ease
,
and
seke
to
vphoulde
the
same
.
But
Christe
in
this
place
doth
call
those
blessed
,
whiche
are
not
onely
contente
,
to
beare
theyr
own
troubles
,
but
do
take
vpon
them
other
mennes
mysery
also
.
Chryste
reprouynge
the
vnmercyfull
Phariseyes
murmurynge
agaynste
his
disciples
,
sayde
.
Math.
12
If
ye
knewe
what
thys
mente
,
I
wyll
haue
mercye
,
and
not
sacrifyce
,
ye
woulde
neuer
haue
condempned
innocentes
.
He
aunswered
them
also
that
murmured
againste
hym
,
because
he
kepte
companye
with
publicanes
,
euen
in
lyke
sorte
,
sayinge
.
Math.
9.
Go
learne
what
this
meaneth
,
I
wyll
haue
mercy
,
and
not
sacrifyce
.
Luke
.
10
Furthermore
the
parable
of
the
Samaritane
doth
playnely
declare
,
what
it
is
to
shewe
mercy
.
Because
they
shall
haue
mercy
.
C.
They
shall
not
onely
haue
mercy
at
the
handes
of
God
,
but
among
men
also
,
whose
mindes
God
dothe
inclyne
to
humanitie
.
And
although
often
tymes
the
whole
world
is
vnthanckful
and
recompenceth
euyll
to
theym
,
The
go●…
their
p●●
shall
not●…
vnrewa●…
at
the
h●…
of
God.
that
haue
well
deserued
,
yet
this
oughte
to
suffyce
,
that
God
hath
in
store
to
rewarde
those
that
are
mercifull
,
so
that
they
shal
be
sure
to
haue
him
louing
and
fauourable
vnto
them
.
For
the
good
man
that
is
merciful
and
lendeth
,
shall
neuer
be
moued
.
8
Blessed
are
the
pure
in
harte
,
for
they
shall
see
God.
Blessed
are
the
pure
.
B.
This
is
the
office
of
a
true
Christian
,
●…e
office
of
●…ue
christian
to
defende
the
purenes
and
cleanes
of
his
harte
,
whiche
is
simplicitie
and
integritie
,
that
he
thinke
not
one
thing
in
his
harte
,
and
with
woordes
and
externall
shewes
declare
an
other
,
but
that
al
thinges
be
done
with
a
simple
and
pure
harte
to
the
glory
of
God
,
and
to
the
profite
of
our
neighbour
,
not
sekyng
our
own
proffite
.
C.
All
men
do
graunt
that
purenes
of
harte
is
the
mother
of
al
vertues
,
●…enes
of
●…e
is
the
●…her
of
all
●…ues
.
but
notwithstanding
there
is
scant
one
among
a
hundred
whiche
hath
not
crafte
and
deceite
in
steade
of
excelent
vertue
.
Hereupon
it
commeth
that
the
common
sort
of
people
thinke
them
blessed
and
happy
,
whiche
are
conning
and
practised
in
working
deceites
:
and
which
can
deale
craftely
with
such
as
they
haue
to
do
withall
.
Christe
therefore
doth
nothing
at
al
agre
to
the
reason
of
the
flesh
,
when
he
calleth
those
blessed
,
whiche
are
not
delighted
in
deceit
and
fraude
,
but
do
walke
sincerely
among
men
,
and
do
shewe
no
other
thinge
with
their
woordes
and
countenaunce
then
they
thinke
and
pretende
in
their
harte
.
M.
Double
in
harte
and
pure
in
harte
are
contrary
.
Lorde
who
shall
dwell
in
thy
tabernacle
?
●…m
.
15.
Euen
he
that
leadeth
an
vncorrupte
lyfe
,
and
doth
the
thing
whiche
is
righte
,
and
that
speaketh
the
truthe
from
his
harte
.
And
agayne
who
shall
ascende
into
the
hill
of
the
lorde
?
or
who
shall
ryse
vp
in
his
holy
place
.
Euen
he
that
hath
cleane
handes
and
a
pure
harte
,
and
that
hath
not
lifte
vp
his
minde
vnto
vanitie
,
nor
sworne
to
deceiue
his
neighbour
.
●…m
.
24
This
cleanenes
or
sinceritie
of
harte
commeth
not
of
the
nature
of
man
.
For
mans
harte
(
as
the
prophete
saythe
)
is
wicked
and
inscrutable
.
●…m
.
17.
●…e
.
8
And
the
thoughte
of
mans
harte
is
wicked
euen
from
his
youthe
.
Furthermore
who
can
saye
,
●…ner
.
20
my
harte
is
cleane
or
I
am
free
from
synne
?
But
this
cleanes
and
puritie
of
harte
is
geuen
to
man
,
●…m.
51.
of
God
from
aboue
:
wherfore
Dauid
saith
.
Make
a
newe
harte
within
me
O
God.
●…es
.
15.
Also
this
sinceritie
is
gotten
by
faythe
in
Christe
:
by
which
faythe
he
purifieth
the
harte
.
Therefore
,
whosoeuer
beleueth
in
Christe
he
is
of
a
pure
harte
,
and
so
many
as
follow
the
study
of
innocencie
with
a
true
faith
.
For
although
our
innocencie
in
al
pointes
is
not
perfect
,
notwithstanding
we
are
sayde
to
be
pure
and
cleane
,
because
the
lorde
doth
impute
the
moste
perfecte
cleanes
of
Christe
vnto
vs
,
and
for
our
faythe
,
he
doth
accept
and
receiue
vs
as
cleane
.
M.
Moreouer
,
the
lorde
doth
seme
to
reproue
the
hypocrisie
of
the
Phariseis
,
whose
hartes
as
they
were
hollowe
&
crafty
,
so
were
they
obstinate
and
peruerse
,
and
had
a
false
and
wronge
iudgement
of
the
doctrine
of
truth
.
Blessed
(
saith
he
)
are
the
pure
in
harte
:
that
is
which
ioyne
them selues
vnto
me
with
a
pure
,
symple
,
&
desirous
minde
of
knowing
the
wyll
of
God
,
and
do
imbrace
the
doctrine
of
truthe
,
without
hipocrisie
and
doublenes
of
harte
.
Suche
were
the
disciples
of
Christ
,
who
imbraced
the
doctrine
of
Christe
,
so
sone
as
it
was
offered
vnto
them
.
Suche
was
Nathanaell
,
Iohn
.
1.
of
whom
Christe
sayde
,
Beholde
a
true
Israelite
in
whome
there
is
no
deceite
.
For
they
shall
see
God.
C.
Because
the
symple
are
derived
as
fooles
,
for
that
they
are
not
circumspecte
to
their
owne
luker
and
proffite
,
Christe
calleth
them
to
consider
farther
:
that
if
they
be
not
circumspecte
to
defraude
and
deceiue
in
earthe
,
they
shall
haue
and
enioye
the
syghte
of
God
in
heauen
.
Therefore
,
they
whiche
are
not
delighted
with
crafte
and
deceite
,
but
walke
godly
,
purely
,
and
sincerely
among
men
,
whiche
also
adioyne
them selues
with
a
sincere
and
feruent
mynde
vnto
Christe
,
suche
I
saye
shall
see
God
:
The
iust
shall
see
God.
that
is
,
firste
they
shall
be
endewed
with
the
perfecte
knowledge
of
God
:
they
shal
vnderstande
his
wyll
and
mynde
,
what
affection
he
beareth
towardes
them
:
and
laste
of
all
,
they
shall
haue
euerlastynge
lyfe
,
when
they
shall
beholde
hym
,
not
in
the
darke
speakyng
of
faythe
,
but
face
to
face
,
with
his
holy
aungels
.
9.
Blessed
are
the
peace
makers
,
for
they
shall
be
called
the
sonnes
of
God.
Blessed
are
the
peace
makers
.
C.
He
vnderstandethe
suche
peacemakers
whiche
do
not
only
study
for
peace
,
Peacemakers
and
so
muche
as
in
them
lieth
do
eschewe
&
put
away
brawlinges
,
chidinges
,
and
contentions
,
but
also
which
with
diligence
pacifie
contentions
,
whiche
aryse
among
others
:
they
are
the
authours
of
peace
among
all
men
:
they
cut
of
the
occasion
of
hatred
and
debate
,
Psal.
34.
as
commaundeth
the
prophete
Dauid
.
Eschewe
euell
,
and
do
good
,
seke
after
peace
and
insewe
it
.
Neither
is
this
spoken
of
the
lorde
without
great
consideration
.
For
,
seing
it
is
a
troublesome
thing
to
pa●…ifie
those
whiche
are
at
dissention
among
them selues
,
moderate
&
temperate
men
,
which
study
and
seke
by
all
meanes
to
get
peace
,
are
constrayned
to
beare
this
dishonestie
:
that
they
heare
the
reproches
,
the
complaintes
and
quarrels
of
both
partes
:
which
riseth
hereuppon
,
that
none
would
willingly
haue
them
to
be
their
aduocates
,
whiche
wyll
not
take
their
parte
and
defende
them
.
Let
vs
not
therfore
depende
vpon
the
fauour
of
men
,
Christe
biddeth
vs
to
haue
respect
vnto
his
fathers
iudgement
.
Who
,
for
so
muche
as
he
is
the
God
of
peace
,
taketh
vs
to
be
his
sonnes
,
so
long
as
we
seke
for
peace
,
although
oure
study
and
indeuour
please
not
men
.
For
they
shal
be
called
.
M.
That
is
,
they
shall
be
thought
,
they
shal
be
in
dede
,
and
they
shal
be
acknowledged
the
sonnes
of
God
,
whether
it
be
of
God
him selfe
,
or
of
those
whiche
haue
the
spirite
of
God
.
The
Hebrewe
texte
hath
this
woorde
call
,
Gene.
12.
for
to
suppose
or
thynke
.
In
Isaack
shall
thy
seede
be
called
.
The
which
Paule
expoundeth
thus
:
Neyther
are
they
all
children
straightway
that
are
of
the
seede
of
Abraham
.
Roma.
9.
But
in
Isaac
shall
thy
seede
be
called
:
that
is
to
saye
,
they
whiche
are
the
children
of
the
fleshe
,
are
not
the
children
of
God
.
But
they
whiche
are
the
children
of
promise
,
are
counted
the
seede
.
Also
where
as
Mathewe
hath
.
Math.
19.
My
house
shall
be
called
the
house
of
prayer
.
Luke
saith
.
It
is
the
house
of
prayer
.
Therefore
if
there
aryse
any
contention
and
strife
among
men
,
the
preachers
of
the
worde
of
peace
,
The
magistrates
office
.
shall
redresse
the
same
.
And
for
this
purpose
the
Magistrate
is
appointed
of
God
,
that
we
may
one
with
another
liue
a
godly
and
a
peaceable
life
.
And
so
we
shal
be
blessed
and
happy
.
For
we
shal
be
called
,
that
is
,
we
shal
be
the
sonnes
of
God
,
whiche
is
the
God
of
peace
,
1.
Cor.
1●…
and
not
the
God
of
debate
and
stryfe
.
Also
if
we
be
sonnes
,
Roman
.
●…
then
are
we
heyres
of
his
glory
and
true
felicitie
.
Let
the
Cardinalles
,
Byshoppes
,
&
heads
of
the
church
in
these
our
dayes
,
reade
and
waye
these
thinges
dilligently
.
For
men
may
easely
vnderstande
whose
sonnes
they
be
,
when
that
thei
blowe
not
the
trompe
of
the
Gospel
in
the
courtes
of
princes
,
but
rather
they
sounde
their
trompet
to
warres
&
battayle
.
10
Blessed
are
they
that
suffer
persecution
for
righteousnes
sake
,
for
theirs
is
the
kingdome
of
heauen
.
Blessed
are
they
that
suffer
persecution
.
M.
It
is
a
wonted
and
a
commen
thing
for
the
children
of
this
worlde
to
persecute
the
godly
.
This
wicked
nature
is
declared
,
Persecu●…
by
an
infinite
number
of
examples
from
the
beginning
of
the
worlde
.
Bu.
Therfore
the
worlde
in
this
life
doth
counte
them
moste
vnhappy
and
miserable
,
which
are
banished
their
countrie
,
spoyled
of
their
goodes
,
and
hated
and
despised
of
al
men
.
But
on
the
contrary
parte
,
the
lorde
pronounceth
them
blessed
,
so
that
they
suffer
the
same
persecution
and
affliction
for
the
lorde
&
rightuousnes
sake
.
Of
the
whiche
doctrine
the
disciples
of
Christe
haue
great
nede
:
and
the
more
harde
,
and
greuously
that
fleshe
wyll
beare
the
same
,
the
more
intentiuely
we
ought
to
meditate
vpon
the
same
.
Neyther
is
there
any
other
condition
to
fighte
vnder
the
banner
of
Christe
,
then
that
when
the
whole
world
doth
ryse
against
vs
,
and
pursue
vs
to
the
death
.
The
matter
is
thus
:
The
po●…
of
Sath●…
Sathan
the
prince
of
the
worlde
ceaseth
not
to
arme
his
souldiours
with
furious
madnes
,
to
the
ende
they
may
ryse
against
the
members
of
Christe
.
This
is
very
monstrous
truly
and
exceadinge
nature
,
that
they
whiche
imbrace
righteousnes
should
be
violently
vexed
contrary
to
their
desert
.
Therefore
Peter
sayth
.
1.
Petr.
●…
Who
is
it
that
wyll
harme
you
if
ye
followe
that
which
is
good
:
yea
happy
are
ye
if
any
trouble
happen
vnto
you
for
righteousnes
sake
.
But
in
suche
vntamed
and
fierce
wickednes
of
the
worlde
,
it
hapneth
to
much
oftentimes
,
that
the
good
,
The
zea●…
the
righ●…
by
the
zeale
of
righteousnes
,
do
inflame
the
hatered
of
the
wycked
against
them selues
:
and
this
is
specially
common
vnto
Christians
to
be
hated
of
the
greatest
number
of
men
.
For
fleshe
can
not
beare
the
doctrine
of
the
Gospel
:
●…t
perse●…n
is
.
none
can
abyde
to
haue
their
faltes
reproued
.
M.
But
persecution
,
is
an
obstinate
pursewing
to
destroy
,
by
the
whiche
there
is
no
place
of
reste
and
quietnes
geuen
,
but
the
destruction
of
innocentes
is
soughte
with
all
kynde
of
violence
and
deceites
.
For
righteousnes
.
〈◊〉
they
be
suffer
for
●…eousnes
.
C.
They
are
sayde
to
suffer
for
righteousnes
,
whiche
therefore
purchase
and
prouoke
the
hatred
of
euell
men
,
because
with
all
their
indeuour
they
resiste
that
whiche
is
euell
,
and
defende
that
whiche
is
good
.
In
this
part
therefore
the
truthe
of
God
worthely
hath
the
preheminence
.
Wherfore
,
by
this
note
Christe
doth
disceuer
his
martyres
from
the
euell
and
wycked
persones
.
A.
According
to
that
saying
of
Peter
.
●…r
.
4.
Se
that
none
of
you
be
punished
as
a
murther
or
as
a
thiefe
,
or
as
an
euell
doer
.
If
any
man
suffer
as
a
Christian
man
,
let
him
not
be
ashamed
,
but
glorifie
god
on
this
behalf
.
Therfore
for
so
muche
as
all
they
whiche
wyll
liue
godly
in
Christ
Iesus
,
●…mo
.
3.
must
suffer
persecution
(
as
witnesseth
the
apostell
Paule
)
this
admonition
dothe
belonge
to
all
the
godly
alike
.
But
and
if
the
lorde
do
at
any
tyme
beare
with
our
infirmitie
&
weakenes
,
and
wil
not
suffer
the
wicked
to
vex
vs
at
their
pleasure
:
notwithstanding
it
is
mete
that
in
peace
and
reste
,
we
meditate
and
thinke
vpon
this
doctrine
,
that
we
may
be
ready
so
often
as
nede
shal
require
to
come
into
the
field
,
and
not
to
encounter
with
our
enemy
vntil
we
be
therunto
sufficiently
armed
and
appointed
.
For
theirs
in
the
kingdome
of
.
A.
This
is
a
moste
ample
and
large
rewarde
,
●…p.
1.
of
the
which
also
S.
Iames
speaketh
thus
:
Happy
is
the
man
that
endureth
temptation
,
for
when
he
is
tried
,
he
shall
receiue
the
crowne
of
lyfe
,
whiche
the
lorde
hathe
promised
to
them
that
loue
him
.
For
so
much
as
therefore
in
the
whole
race
of
this
lyfe
,
the
state
of
the
godly
is
moste
miserable
,
Christe
doth
worthely
call
vs
vnto
the
hope
of
a
heauenly
lyfe
.
Bu.
And
therefore
the
lorde
whiche
is
liberall
shall
rewarde
vs
,
for
the
losse
of
our
countrey
,
for
our
goodes
taken
from
vs
,
for
the
vayne
glory
of
this
worlde
,
he
wyll
geue
vs
a
celestiall
countrey
,
euerlasting
goodes
,
and
perfecte
glory
,
farre
exceading
the
light
in
brightnes
.
11
Blessed
are
ye
when
men
reuile
you
,
and
persecute
you
,
and
shall
falsely
saye
all
maner
of
euill
saying
against
you
for
my
sake
.
Blessed
are
ye
when
men
reuile
you
.
M.
Here
,
by
a
figure
called
Apostrophe
,
be
declareth
to
whom
he
hath
spoken
al
these
things
,
namely
to
his
disciples
,
which
beleued
in
him
,
whiche
were
afflicted
by
dyuers
meanes
despised
and
reiected
for
the
Gospels
sake
.
C.
But
the
Euangelist
.
Luke
.
6.
Luke
hath
.
Blessed
shall
ye
be
when
men
hate
you
,
and
thrust
you
out
of
their
company
and
rayle
on
you
,
and
abhorre
your
names
as
an
euill
thinge
.
By
the
whiche
wordes
Christ
would
comforte
his
faithfull
,
that
they
should
not
be
discouraged
,
although
they
perceiued
them selues
to
be
the
moste
detestable
in
the
sight
of
the
worlde
.
For
this
was
no
small
temptation
to
be
cast
out
of
the
churche
as
prophane
and
Heathenishe
men
:
For
when
as
he
knewe
,
that
nothinge
was
more
venemous
then
hypocrites
.
Furthermore
,
when
he
forsawe
with
what
violent
force
the
enemies
of
the
Gospell
were
vehemently
inflamed
against
his
litle
and
contemned
flocke
:
he
woulde
fortifie
them
that
they
might
not
fainte
,
although
an
exceading
sorte
of
reproches
were
presently
ready
to
be
layde
against
them
.
And
hereby
it
appeareth
how
litle
the
excommunication
,
The
Popes
excommunication
is
not
to
be
feared
.
and
cursing
of
the
Pope
is
to
be
feared
,
when
as
he
lyke
a
tyraunt
doth
separate
vs
from
his
synagoge
,
because
we
wyll
not
be
diuorsed
from
Christ
.
And
shall
falsely
say
all
.
A.
The
children
of
this
worlde
,
because
they
can
not
hate
them
which
are
indewed
with
the
spirite
of
Christe
,
because
they
so
lyue
that
they
cannot
worthely
deserue
their
hate
,
and
be
afflicted
:
in
stede
of
the
truthe
they
inuente
false
crimes
,
the
whiche
they
alleage
as
causes
worthy
of
hatred
&
persecution
.
M.
Here
they
saye
,
The
excuse
of
the
wicked
.
that
they
reiecte
not
the
woorde
of
God
,
but
that
they
cannot
beare
with
suche
as
are
alterers
of
custome
,
makers
of
new
thinges
,
disturbers
of
peace
and
religion
,
and
finally
contemners
of
true
worship
.
So
Christe
was
accused
to
Pilate
that
he
seduced
the
people
,
Luke
.
13.
and
that
he
was
a
mouer
of
sedition
against
the
empire
.
Acte
.
6.
And
the
enemies
of
Steuen
brought
in
false
witnes
,
which
sayd
:
we
harde
him
speake
contumelious
woordes
against
Moyses
and
against
God
.
M.
And
Christians
were
called
malefactours
,
murtherers
,
and
seditious
persones
.
Tertullian
.
As
concerning
the
whiche
we
may
reade
in
Tertullian
,
howe
the
wicked
cried
against
the
Christians
if
any
calamitie
&
trouble
chaunced
.
To
the
beastes
,
to
the
beastes
:
away
with
the
churcherobbers
:
it
is
not
mete
for
suche
wicked
persones
to
lyue
:
and
suche
kynde
of
cruell
and
reprochefull
woordes
cried
they
against
them
.
For
my
sake
.
Bu.
That
is
,
if
thou
suffer
persecution
for
Christe
and
his
Gospell
,
not
for
thy
faltes
and
wicked
desertes
:
Finally
if
they
be
false
and
imagined
accusations
,
whiche
are
layde
against
thée
,
thou
shalt
be
happy
and
blessed
.
We
are
not
persecuted
when
we
are
iustly
punished
.
For
if
thou
be
called
a
mouer
of
sedition
,
an
heretyke
,
a
robber
of
God
of
his
honour
,
and
arte
suche
a
one
in
dede
,
so
that
they
be
verified
in
thee
:
then
thou
hast
no
cause
to
thynke
thy selfe
happy
,
but
rather
accursed
.
12
Be
glad
and
reioyce
,
for
great
is
your
rewarde
in
heauen
:
for
so
they
persecuted
the
Prophetes
whiche
were
before
you
.
Be
glad
and
reioyce
.
C.
By
these
woordes
he
declareth
that
the
remedy
is
at
hande
,
least
we
should
be
dismayed
with
iniust
reproches
and
slaunders
:
because
so
sone
as
we
lifte
vp
our
myndes
to
heauen
,
there
the
inspeakeable
ioye
offereth
it selfe
vnto
vs
,
and
taketh
away
all
occasion
of
heuines
.
A.
Whereupon
Peter
the
apostell
saith
:
In
the
whiche
ye
reioyce
though
now
for
a
season
(
if
nede
require
)
ye
are
in
heuines
through
manifold
temtations
,
that
the
triall
of
your
faithe
being
muche
more
precious
then
goulde
that
perisheth
(
though
it
be
tried
with
fyre
)
might
be
founde
vnto
laude
,
glory
,
and
honour
,
at
the
appearing
of
Iesus
Christ
,
whome
ye
haue
not
sene
,
and
yet
loue
hym
,
in
whome
euen
nowe
though
ye
see
him
not
,
yet
do
you
beleue
,
and
reioyce
with
ioye
vnspeakeable
,
1
Pet●…
.
1
and
glorious
,
receiuing
the
ende
of
your
faythe
,
euen
the
saluation
of
your
soules
.
For
great
is
your
rewarde
.
Bu.
As
if
he
should
haue
sayde
.
If
it
greue
you
that
you
suffer
infamy
,
and
that
you
are
persecuted
in
this
worlde
,
remember
I
praye
you
,
howe
greatly
your
glory
shall
increase
in
the
worlde
to
come
.
For
loke
howe
greate
your
affliction
is
in
the
earthe
,
so
muche
the
brighter
shall
your
glory
be
in
heauen
.
Here
the
Papistes
playe
with
this
name
of
rewarde
,
saying
that
there
is
speciall
relation
betwene
the
rewarde
and
the
deserte
,
Our
w●…
deserue
●…warde
.
but
they
erre
for
the
promyse
of
the
rewarde
is
free
.
Furthermore
if
we
consider
howe
mutilate
,
imperfecte
,
and
vitious
all
good
workes
are
what
so
euer
they
be
,
that
come
euen
from
the
very
best
,
we
shal
then
well
knowe
that
God
at
no
tyme
shall
fynde
anye
worke
worthy
of
rewarde
.
There
is
none
therefore
so
simple
,
when
he
heareth
mention
made
of
the
rewarde
that
wil
thinke
vs
,
when
we
spende
oure
lyues
for
the
Gospell
,
to
deserue
any
thynge
at
the
handes
of
God
,
that
is
,
to
do
any
thinge
by
the
whiche
God
may
become
debter
vnto
vs
.
We
are
all
at
the
wyll
and
pleasure
of
God
,
and
he
made
not
only
vs
,
but
also
all
our
goodes
,
what
so
euer
,
&
that
of
nothing
,
for
it
is
he
that
worketh
in
vs
both
the
wyll
and
also
the
dede
,
Philip
●…
euen
of
good
wyll
.
Notwithstanding
the
scripture
calleth
that
a
rewarde
which
is
geuen
of
God
,
to
suche
as
neyther
do
nor
can
deserue
the
same
at
all
,
because
they
labour
and
worke
all
that
they
can
to
attayne
the
same
.
Exampl●…
Euen
as
the
father
sayth
vnto
his
sonne
,
go
diligently
to
thy
booke
,
apply
thy
mynde
to
learninge
,
and
thou
shalt
haue
a
goodly
rewarde
of
me
,
a
new
coate
,
or
some
other
thing
as
good
:
nowe
this
coate
is
a
rewarde
,
and
it
is
not
:
because
he
obtained
that
rewarde
not
by
his
diligence
,
but
it
happened
to
the
child
by
his
fathers
gifte
,
neuerthelesse
not
without
the
accomplyshinge
of
that
diligence
and
study
,
whiche
he
requyreth
.
Euen
so
there
is
none
that
obtayneth
this
rewarde
,
of
the
which
the
lorde
speaketh
here
,
excepte
he
suffer
for
Christe
:
and
for
this
cause
it
is
called
a
rewarde
.
Also
,
●…n
can
not
●…rue
so
●…he
as
a
●…e
at
the
●…des
of
god
if
it
were
possible
that
thou
shouldest
die
a
hundred
tymes
for
the
Gospell
,
yet
for
all
that
,
thou
couldest
not
deserue
the
worth
of
a
here
at
the
handes
of
God
,
that
is
,
thou
canst
not
constrayne
and
bynde
hym
to
owe
thee
any
thing
at
all
,
for
so
often
as
thou
shouldest
receiue
life
so
often
thou
shouldest
become
detter
to
hym
againe
.
And
for
this
cause
they
are
not
rewardes
whiche
are
geuen
to
vs
of
God
,
but
they
are
his
free
giftes
freely
geuen
without
any
desert
in
vs
.
As
plainly
appeareth
by
these
testimonies
of
scripture
:
●…e
.
15.
Abraham
,
I
am
thy
defence
,
and
thy
rewarde
shal
be
exceading
great
.
that
is
to
saye
:
I
wyll
be
thy
defender
,
thy
gayne
,
thy
ryches
,
and
thy
felicitie
.
And
the
Prophete
speaking
of
the
consolation
of
the
people
vnder
the
person
of
Rachel
,
●…m
.
31.
sayth
:
Leue
of
from
weping
and
crying
,
withholde
thyne
eyes
from
teares
,
for
thy
labour
shal
be
rewarded
saith
the
lord
.
And
they
shall
come
againe
out
of
the
lande
of
their
enemies
.
So
that
,
where
he
saith
,
thy
labour
shal
be
rewarded
,
is
euen
as
if
he
had
sayde
:
The
tyme
wyll
come
that
thou
mayste
knowe
,
that
thou
hast
not
had
chyldren
in
vayne
,
for
yet
there
remayneth
a
rewarde
of
this
thy
labour
.
●…m
.
127
Moreouer
,
in
the
Psalmiste
it
is
wrytten
.
Lo
,
children
,
and
the
fruite
of
thy
wombe
,
are
an
heritage
,
and
reward
that
commeth
of
the
lorde
.
In
this
place
,
the
heritage
and
the
rewarde
,
are
taken
for
the
free
gifte
of
God
.
For
there
the
Prophete
dothe
recorde
,
that
not
only
all
thinges
that
we
desyre
,
but
also
,
children
come
vnto
vs
,
by
the
gifte
of
God
,
and
through
his
goodnes
,
not
by
our
labour
&
care
.
By
these
and
suche
lyke
places
of
scripture
,
●…is
ment
〈◊〉
woord
●…rde
.
it
is
apparant
inough
,
that
in
the
scriptures
,
this
worde
rewarde
,
is
taken
for
those
benefites
that
we
receiue
from
the
lorde
.
In
this
place
therefore
the
spirite
of
God
would
vse
this
woorde
to
shewe
vs
,
that
we
ought
to
seke
for
nothing
so
muche
as
for
the
giftes
and
rewardes
of
God
,
the
whiche
he
bestoweth
vpon
those
that
beleue
in
hym
.
Therfore
when
as
our
sauiour
by
these
presentes
sayde
that
they
should
loke
for
a
large
rewarde
in
heauen
,
whiche
suffered
persecution
for
his
names
sake
,
he
mente
,
that
they
did
an
acceptable
thing
,
and
of
great
price
,
by
bearing
the
burthen
of
the
crosse
,
layde
on
them
for
the
glory
of
his
name
,
and
that
they
them selues
also
thereby
got
great
profite
.
To
be
briefe
,
Why
the
rewarde
is
promised
.
so
often
as
a
rewarde
is
promised
to
good
workes
,
their
deserte
is
not
sayde
to
be
the
cause
of
rigteousnes
or
of
saluation
:
but
only
the
faithfull
are
incouraged
to
do
well
,
since
that
they
are
sure
that
their
labour
shal
not
be
in
vaine
.
Wherfore
these
two
do
very
wel
agree
that
we
are
freely
iustified
,
because
we
are
acceptable
vnto
God
without
desertes
:
and
yet
for
al
that
,
he
doth
bestowe
at
his
wyll
and
pleasure
,
free
rewarde
vpon
vs
for
our
dedes
.
In
heauen
.
C.
Here
he
requireth
of
vs
hope
,
whiche
dothe
not
beholde
thinges
present
,
but
thinges
to
come
.
To
this
effecte
pertaineth
that
whiche
is
written
of
the
apostell
,
saying
.
For
our
tribulation
whiche
is
momentany
and
lyghte
.
2.
Cor.
4.
prepareth
an
exceading
and
an
eternall
wayght
of
glory
vnto
vs
,
whyle
we
loke
not
on
the
thinges
whiche
are
sene
but
on
the
thinges
whiche
are
not
sene
.
For
the
things
which
are
sene
are
temporal
,
but
the
thinges
whiche
are
not
sene
are
eternall
.
For
so
persecuted
they
the
prophetes
.
This
was
added
by
the
deuine
consell
of
the
spirite
,
least
the
apostels
hoping
to
get
the
victory
and
triumphe
without
●…aboure
&
fight
,
should
fainte
in
the
midest
of
persecution
.
For
,
because
the
restoring
of
all
thinges
was
promysed
in
the
scripture
,
vnder
the
kyngdome
of
Christ
,
it
was
a
venture
that
thei
did
not
deceiue
them selues
with
vayne
truste
,
not
thinking
on
their
warrefare
.
And
by
other
places
also
it
doth
appeare
,
that
they
very
fondly
imagined
the
kyngdome
of
Christ
to
be
replenished
with
earthly
ryches
&
pleasure
.
Wherefore
not
without
cause
,
Christe
doth
admonishe
them
,
that
they
must
enter
into
the
same
battayle
that
the
prophetes
did
,
because
they
are
their
successors
.
Neither
doth
he
saye
only
in
respecte
of
tyme
that
the
prophetes
were
before
them
,
but
because
they
are
of
the
same
order
,
and
that
therefore
they
must
frame
them selues
according
to
their
example
.
Finally
,
this
sentence
bringeth
great
consolation
to
the
disciples
of
Christ
.
Neither
can
they
easely
be
remoued
when
that
they
knowe
them selues
to
be
the
fellowes
of
the
prophetes
.
M.
Moreouer
we
must
here
note
howe
great
the
iniquitie
is
,
of
this
present
world
,
which
letteth
not
to
trouble
the
people
of
God
,
yea
his
speciall
ministers
,
with
lyes
,
reproches
and
persecutions
.
Nowe
for
so
muche
as
this
hapned
to
them
in
the
Churche
of
God
to
the
which
they
were
appointed
,
what
shall
become
of
them
that
are
without
the
churche
?
Euen
so
the
Prophetes
,
Christe
him self
and
the
Apostels
,
suffered
all
kynde
of
reproche
and
trouble
,
layde
vpon
them
by
the
Church
of
Israel
.
Therefore
what
can
be
more
blockishe
and
foolishe
then
they
whiche
thinke
that
none
at
this
day
can
be
afflicted
and
oppressed
with
iniury
by
the
heads
of
Churches
?
As
though
the
state
and
condition
of
the
ministers
of
Christe
were
better
at
this
day
,
then
was
the
state
of
Christe
him selfe
,
his
Prophetes
and
Apostels
in
their
tyme
.
Let
the
ministers
of
Christe
therefore
haue
respecte
vnto
the
lot
and
chaunce
of
them
,
which
were
before
them
in
the
office
and
ministery
of
the
woorde
of
God
,
The
affliction
of
the
apostels
pertaineth
to
the
ministers
in
these
dayes
neither
let
them
hope
in
their
tyme
to
haue
better
estimation
and
fauour
,
if
they
teache
Christe
sincerely
then
had
the
Apostels
and
Prophetes
,
which
were
before
time
.
13
You
are
the
salte
of
the
earth
,
but
if
the
salte
hath
lost
his
saltnes
,
what
shal
be
seasoned
there
with
:
it
is
then
good
for
nothing
,
but
to
be
caste
forthe
of
the
doores
and
to
be
troden
vnder
feete
of
men
.
You
are
the
salte
of
the
earth
.
E.
Nowe
he
doth
bothe
exhorte
his
disciples
by
reason
to
beare
and
suffer
all
kynde
of
euell
for
his
kingdom
,
and
also
to
followe
and
immitate
whatsoeuer
is
ioyned
with
excellent
vertue
.
C.
Christ
here
doth
referre
the
propertie
of
the
doctrine
to
the
persons
,
to
whome
he
had
committed
his
ministration
.
For
in
calling
his
Apostels
the
salte
of
the
earth
,
he
meaneth
that
it
is
their
office
and
dutie
to
salte
and
season
the
earthe
:
The
nature
of
man
is
vnsauery
vntill
it
be
salted
with
Gods
worde
.
because
men
haue
nothing
but
that
whiche
is
altogether
vnsauery
,
vntill
they
be
seasoned
with
the
salte
of
heauenly
doctrine
.
M.
Christe
our
sauiour
therefore
by
these
woordes
doth
signifie
and
teache
that
all
mankind
hath
nede
to
be
seasoned
,
least
that
it
putrifie
and
perishe
,
for
it
is
altogether
vnsauory
,
and
wholy
subiecte
to
corruption
and
destruction
,
if
it
be
not
seasoned
with
the
heauenly
salte
,
and
so
preserued
.
The
G●●
is
compa●…
to
salte
.
The
doctrine
of
the
Gospell
is
this
salte
,
with
the
whiche
al
men
ought
to
be
seasoned
,
that
they
maye
attayne
to
the
sauer
and
taste
of
the
heauenvly
and
euerlasting
life
.
This
doctrine
for
the
sharpenes
therof
,
is
hated
&
enuied
of
the
corruptible
worlde
,
The
Go●…
is
hated
●…cause
it
〈◊〉
sharpe
.
for
it
requireth
mortification
of
the
flesh
,
a
liuely
faythe
,
and
true
repentaunce
from
deade
workes
,
and
suche
lyke
,
which
are
not
very
pleasaunt
to
the
fleshe
.
Preache
thou
the
woorde
saithe
saint
Paule
:
be
feruent
in
season
and
out
of
season
,
improue
,
rebuke
,
exhorte
,
with
all
long
suffering
and
doctrine
.
B.
Certainly
it
was
necessary
that
the
doctrine
of
the
infallible
truthe
,
The
que●…
of
the
Go●…
whiche
is
the
present
medicine
of
the
whole
worlde
,
should
byte
,
searche
,
smarte
,
burne
,
purifie
,
dissolue
,
and
heale
:
by
certayne
reason
notwithstanding
and
iust
meane
.
A
simile
.
For
as
the
salt
is
a
certayne
seasoning
of
the
meate
and
as
the
temperate
vse
of
the
same
bringeth
some
pleasaunt
taste
and
pleasure
:
euen
so
the
immoderate
mixture
,
and
ouergreat
quantitie
,
maketh
the
meate
very
vnpleasaunt
.
This
doth
signifie
,
that
the
pastors
and
teachers
ought
to
do
all
thinges
with
iudgement
,
A
consid●…tion
to
〈◊〉
of
the
pr●…cher
.
and
aduisedly
,
least
that
they
make
the
doctrine
of
truthe
to
be
hated
of
many
,
in
beynge
to
curious
in
reprouing
.
But
if
the
salt
haue
lost
.
C.
After
our
maister
Christe
had
taught
his
disciples
wherunto
they
were
called
,
he
doth
denounce
vn-them
greuous
and
horrible
iudgement
,
except
they
discharge
their
office
&
duty
.
And
he
sheweth
farther
,
that
the
doctrine
which
they
preache
,
is
so
ioyned
to
a
godly
and
and
a
honest
lyfe
,
that
the
corruption
whiche
is
tollerable
in
others
,
is
counted
in
them
detestable
and
monstrous
.
As
if
he
should
haue
sayde
:
If
other
men
be
vnsauery
before
God
,
to
you
is
geuen
salte
to
make
them
sauore
,
and
to
haue
a
taste
or
relishe
:
but
if
you
your selues
haue
lost
youre
saltnes
,
whence
will
you
seke
for
the
remedy
,
whiche
you
shoulde
geue
to
others
?
M.
For
as
the
salte
beinge
vnsauory
,
cannot
season
any
thyng
,
●●le
.
neither
can
the
salte
it selfe
,
hauing
loste
the
proper
nature
,
by
any
meanes
be
seasoned
againe
:
euen
so
if
those
do
amisse
,
to
whome
it
belongeth
to
exhorte
and
instructe
others
to
the
study
of
godlynes
,
these
twoo
inconueniences
and
dammages
shall
ensue
:
The
one
is
,
that
the
foolyshenes
and
corruption
of
mankynde
,
cannot
by
any
other
kynde
of
doctrine
be
amended
:
for
here
,
neither
the
shewe
of
serimonies
,
neither
mans
traditions
and
inuentions
,
are
of
any
force
:
here
,
vayne
is
the
perfection
of
Philosophers
:
yea
,
vayne
is
here
the
holines
of
fleshe
.
The
other
is
,
that
the
ministers
of
the
Churche
,
if
they
falle
,
if
they
erre
,
if
they
do
amysse
,
then
can
not
they
by
the
seasoninge
of
other
mens
disciplyne
be
amendended
and
restored
.
The
whiche
truly
(
not
onely
the
experience
of
the
tyme
paste
,
but
also
,
of
this
tyme
present
)
dothe
plainly
enoughe
declare
,
namely
that
the
corruption
of
ecclesiasticall
ministers
,
is
incurable
.
It
is
then
good
for
nothing
els
but.
Christe
very
aptly
doth
prosecute
his
metaphor
,
when
he
saythe
,
that
other
thinges
whiche
do
degenerate
from
their
nature
,
are
notwithstanding
by
some
meanes
proffitable
after
their
corruption
:
but
the
salte
also
to
be
very
hurteful
,
as
to
bryng
barrens
euen
to
the
dounge
hyll
.
The
effecte
therefore
is
this
,
that
the
disease
is
incurable
,
when
the
ministers
them selues
do
erre
,
and
are
deceyued
:
because
they
ought
to
season
all
the
worlde
with
their
salte
.
●●le
.
B.
For
as
the
well
head
beyng
dryed
vp
,
from
whenche
all
other
do
spryng
and
flowe
:
and
as
the
lyghte
being
extinguyshed
from
whence
all
other
candels
are
lighted
,
there
can
no
other
water
or
fyer
bee
founde
,
from
whence
they
may
receyue
their
qualitie
agayne
:
Euen
so
truly
by
foolyshe
teachers
who
shal
learne
wisdom
and
knowledge
,
and
by
blynde
guydes
,
who
shall
be
conducted
and
led
the
ryght
waye
.
This
therefore
is
a
wonderful
inconuenience
and
incurable
.
E.
Finally
this
admonition
is
not
only
proffitable
to
the
ministers
,
but
also
to
euerye
Christian
man
.
For
so
muche
,
He
that
wanteth
the
salt
of
Gods
worde
is
corrupted
.
as
God
intendeth
to
season
the
whole
earthe
with
the
salte
of
his
worde
,
it
followeth
that
whatsoeuer
wanteth
the
same
salte
,
is
not
only
vnsauory
,
but
putrified
also
&
corrupted
before
him
,
although
he
seme
to
be
seasoned
in
the
sight
of
men
.
Wherfore
there
is
nothing
better
then
to
admitte
and
receiue
this
kynde
of
seasonynge
,
by
the
whiche
onely
oure
putrifaction
is
corrected
and
amended
:
but
in
the
meane
tyme
let
the
saltours
take
hede
,
that
they
suffer
not
the
worlde
in
their
foolishenes
,
yea
,
much
more
,
let
them
take
hede
that
they
infecte
them
not
with
their
euell
and
corrupte
seasoning
.
And
therefore
,
Impudency
of
Papistes
.
the
impudency
of
the
Papistes
,
is
not
to
be
borne
with
all
,
who
are
not
ashamed
to
adorne
and
decke
their
masking
Prelates
with
these
tytels
,
that
none
myght
so
hardy
of
his
eares
,
reprehende
any
thing
in
them
.
As
though
truely
it
were
the
purpose
of
Christe
to
geue
vnto
his
disciples
vnlaufull
lybertie
,
and
to
appoynte
and
make
them
slears
of
soules
,
as
tyrauntes
and
not
rather
to
admonyshe
them
of
their
dutie
,
leaste
they
shoulde
departe
from
the
righte
lyne
.
Christe
dothe
here
shewe
,
what
manner
of
persones
he
would
haue
the
teachers
of
his
Churche
to
be
.
The
punishement
of
vnsauery
salters
.
Let
therefore
all
vnsauory
ministers
,
pastors
and
teachers
,
yea
,
and
suche
specially
as
vaunte
them selues
to
be
the
Apostels
successours
,
let
suche
I
saye
,
consider
what
a
seuere
commination
,
and
threatning
our
lorde
and
maister
pronounceth
against
them
,
that
they
of
all
men
are
in
worse
case
if
they
be
vnsauoury
.
As
plainlye
we
may
reade
in
the
prophecie
of
Malachy
.
Malachi
2.
V.
Wherefore
let
the
preachers
of
the
woorde
take
hede
that
they
discharge
their
office
and
callynge
throughlye
,
leaste
that
the
curse
of
the
Lorde
pronounced
,
by
the
mouthe
of
the
Prophete
,
fall
vppon
them
,
sayinge
:
Osee
.
4.
Seynge
thou
haste
refused
vnderstandynge
,
therefore
wyll
I
refuse
the
also
,
so
that
thou
shalt
be
no
more
my
Prieste
.
14
You
are
the
lighte
of
the
worlde
:
a
cittie
set
on
a
hill
,
cannot
be
hidde
.
You
are
the
light
of
the
worlde
.
M.
He
speaketh
here
in
effect
,
the
same
thing
which
he
spake
in
the
wordes
going
before
,
sauing
that
he
addeth
a
more
plaine
admonition
.
Bu.
Those
whome
before
he
called
salte
,
he
now
calleth
light
,
and
where
as
before
he
called
them
the
salte
of
the
earth
,
he
now
calleth
them
the
light
of
the
world
:
so
that
nowe
by
the
worlde
he
vnderstandeth
men
liuing
in
the
worlde
.
Therfore
,
as
there
is
nothing
more
clere
then
the
lighte
,
so
there
is
nothing
more
proffitable
then
the
same
.
He
hathe
very
well
therefore
shadowed
and
prefigured
the
teachers
of
the
church
by
the
lighte
,
&
by
that
meanes
also
,
the
celestial
&
euangelicall
doctrine
:
then
the
which
,
as
there
is
nothing
more
pure
&
cleane
,
so
there
is
nothing
that
doth
more
replenishe
vs
with
heauenvly
benefites
than
that
.
For
the
Prophete
saith
.
Psalm
.
119
,
Thy
woorde
is
a
lanterne
to
my
fete
,
&
a
light
to
my
pathes
.
C.
For
although
we
be
all
the
sonnes
of
lighte
,
after
we
be
illuminated
by
faithe
,
&
are
commaunded
to
haue
candels
burning
in
oure
handes
,
least
we
wander
in
darkenes
,
yea
,
and
to
shewe
others
the
way
of
life
:
The
ministers
of
Gods
worde
are
the
lighte
of
the
worlde
.
Notwithstandinge
,
because
the
preaching
of
the
Gospel
was
appointed
to
the
apostles
aboue
other
men
,
&
also
at
this
day
is
appointed
to
the
pastors
of
the
church
,
Christ
did
specially
geue
this
titel
vnto
them
,
as
if
he
should
haue
saide
:
that
for
this
cause
they
were
placed
in
this
degrée
.
to
shyne
clerely
vnto
all
men
.
M.
Finally
Christe
doth
plainly
shewe
,
that
this
world
without
the
doctrine
of
the
kingdome
of
God
,
(
whereof
his
disciples
shoulde
be
the
ministers
)
should
be
oppressed
,
&
quite
ouer
whelmed
with
the
darke
&
obscure
cloudes
of
errour
and
finne
.
Furthermore
we
see
that
the
ministers
of
Christe
,
ought
to
be
in
steade
of
the
light
,
lighting
the
darkenes
of
this
worlde
,
because
of
the
doctrine
of
truthe
whiche
they
shewe
to
the
whole
worlde
.
Iohn
.
3.
For
this
is
iudgement
,
that
light
is
come
into
the
worlde
:
and
men
loue
darkenes
more
then
lighte
.
The
doctrine
of
the
Gospel
is
the
light
,
bewraying
,
detecting
,
and
reprouing
,
vngodlines
,
and
the
ignoraunce
of
the
true
pietie
of
God
:
and
for
this
name
it
is
muche
enuied
of
the
worlde
(
for
he
which
doth
euill
,
Iohn
.
3.
hateth
the
light
,
neither
commeth
to
the
lighte
,
least
his
dedes
should
be
made
manifest
.
)
Then
after
it
hath
put
awaye
the
darkenes
of
ignoraunce
,
The
eff●●
the
Eo●…
it
offereth
the
knowledge
of
God
,
and
true
godlines
to
the
hartes
of
mortall
men
.
But
here
it
maye
be
demaunded
how
and
after
what
sorte
,
the
disciples
are
the
lighte
of
the
worlde
,
when
as
Iohn
woulde
not
graunte
the
same
to
the
foreronner
of
Christ
,
saying
:
He
was
not
the
lighte
,
Iohn
.
1
Iohn
.
8.
but
he
graunted
that
Christe
was
the
light
of
the
worlde
.
And
Christe
speaking
of
him selfe
,
saith
:
Auns●…
I
am
the
light
of
the
worlde
.
I
aunswer
.
Christe
is
the
true
light
,
which
receiueth
not
the
light
from
any
other
,
but
by
his
owne
proper
nature
hath
strengthe
and
power
to
illuminate
.
His
Apostels
haue
not
so
,
but
are
therefore
called
the
lighte
,
because
they
bare
wytnes
of
the
true
lighte
,
and
they
receyued
the
brightnes
of
the
deuine
knowledge
of
that
lighte
whiche
saythe
:
Iohn
.
1●…
I
haue
chosen
and
ordayned
you
.
And
agayne
,
without
me
ye
can
do
nothyng
.
Iohn
.
5.
Euen
so
Iohn
was
a
burnyng
and
shyuing
lyghte
,
but
not
of
hym selfe
,
for
he
was
lyghted
of
this
lyghte
whiche
is
Christe
.
Bu.
The
synceritie
and
integritie
both
of
lyfe
and
manners
,
whiche
oughte
to
be
in
them
,
is
signified
by
this
lyghte
,
as
appeareth
by
the
woordes
followynge
.
So
let
youre
lyghte
shyne
before
men
,
that
they
may
see
your
good
workes
and
glorifie
your
father
whiche
is
in
heauen
.
Hereuppon
Saynt
Paule
saythe
,
Philip.
●…
Thes.
5
do
all
thynges
without
murmuringe
and
disputynge
,
that
ye
may
be
suche
as
no
man
can
complayne
on
:
and
vnfained
sonnes
of
God
,
without
rebuke
,
in
the
middest
of
a
croked
and
peruerse
nation
:
amonge
whome
see
that
ye
shyne
as
lyghtnes
in
the
worlde
.
A
cittie
buylte
on
a
hill
cannot
be
hid
.
Bu.
Nowe
he
sheweth
by
this
parable
that
the
heauenly
doctrine
and
the
lyfe
of
the
teacher
,
muste
be
godly
,
holye
,
The
d●…
and
life
〈◊〉
teacher
.
pure
,
perfecte
,
and
irreprehensible
.
B.
But
oure
lorde
leafte
the
exposition
of
this
collation
,
to
the
intelligence
of
the
hearers
:
as
thus
.
As
a
cittie
builte
on
a
hill
,
cannot
be
hid
,
euen
so
ye
can
not
be
hyd
,
neither
ought
ye
,
but
ye
shal
be
made
manifest
vnto
the
whole
worlde
,
euen
as
a
cittie
set
vppon
an
hill
.
Wherefore
by
all
meanes
endeuour
your selues
,
that
men
may
se
that
in
you
,
whiche
is
godly
and
verteous
to
immitate
and
followe
.
15
Neither
do
men
lighte
a
candell
,
and
put
it
vnder
a
bushell
,
but
on
a
candelsticke
,
that
it
may
geue
light
to
all
that
are
in
the
house
.
Neither
do
men
light
a
candel
.
C.
He
doth
shew
vnto
them
by
these
wordes
,
that
they
ought
so
to
lyue
,
as
if
they
were
set
forth
for
all
men
to
be
hold
.
●…aulte
is
●…ught
more
●…mous
in
a
●…tuous
man
,
〈◊〉
in
a
wic●…
persone
.
And
certainly
the
more
a
man
doth
excell
,
the
more
he
doth
hurte
by
his
euell
example
,
if
he
behaue
him selfe
not
well
.
Christ
therfore
wold
haue
his
disciples
to
be
more
ware
and
circumspect
,
to
leade
a
godly
&
sober
lyfe
,
then
are
the
common
sort
of
people
,
because
al
men
do
beholde
them
as
candels
,
and
that
they
are
in
no
wise
to
be
borne
withal
,
except
godlines
and
integritie
of
life
,
be
agreable
to
the
doctrine
whereof
they
are
ministers
.
B.
In
another
place
we
reade
that
the
lorde
vsed
the
lyke
similitude
of
a
candel
,
when
he
expounded
the
parable
of
the
sede
falling
in
diuers
places
,
after
the
whiche
he
addeth
.
Is
the
candell
lighted
to
be
put
vnder
a
bushel
or
vnder
a
table
?
Is
it
not
lighted
to
be
put
on
a
candelstick
,
that
those
which
come
into
the
house
may
se
the
light
?
For
there
is
nothing
so
secrete
,
●…ke
.
4
●…ke
.
8.
that
shall
not
be
opened
,
neither
hath
it
bene
so
priuie
,
but
that
it
shall
come
abroade
.
If
any
man
haue
eares
to
heare
,
let
him
heare
:
&
he
sayd
vnto
them
,
take
hede
what
ye
here
.
Vnto
him
that
hath
,
shall
more
be
geuen
:
And
from
him
that
hath
not
,
shal
be
taken
away
,
euen
that
whiche
he
hath
.
C.
The
whiche
similitude
,
semeth
not
to
be
applied
like
vnto
this
.
For
there
Christe
doth
admonishe
them
that
they
must
diligently
beware
,
least
any
man
bearing
him selfe
bolde
of
the
darkenes
,
do
take
occasion
and
libertie
to
sinne
.
16
Let
your
light
so
shyne
before
men
,
that
they
may
see
your
good
workes
and
glorifie
your
father
whiche
is
in
heauen
.
Let
your
lyght
so
shyne
.
C.
After
that
our
Sauiour
Christ
had
taught
his
Apostles
that
they
were
set
in
the
state
and
degrée
,
that
as
well
their
vices
as
their
vertues
were
sene
a
farre
,
eyther
to
good
or
euill
example
:
Nowe
he
byddeth
them
so
to
frame
their
lyfe
,
that
all
that
behold
the
same
may
be
styrred
vp
to
glorifie
God.
Let
men
saythe
he
,
see
your
good
woorkes
and
glorifie
God
:
because
,
as
Paule
wytnesseth
,
2.
Cor.
8.
the
faythfull
do
make
prouision
for
good
and
honest
thinges
,
not
onely
in
the
sighte
of
the
lorde
,
but
also
in
the
sight
of
men
.
M.
By
this
therefore
we
are
admonyshed
to
apply
our selues
to
good
workes
,
Good
works
becom
a
Christian
for
examples
sake
.
and
that
so
dilligentlye
,
that
those
men
with
whom
we
haue
to
do
,
by
our
workes
may
knowe
what
pietie
there
is
in
oure
hartes
And
glorifie
your
father
which
is
in
heauen
.
Bu.
Beholde
the
ende
of
good
workes
.
As
if
he
should
haue
sayde
:
Good
works
may
not
be
done
for
vayn
glory
.
Not
that
men
maye
glorifie
you
,
or
prayse
you
,
or
extoll
you
aboue
the
heauens
,
and
to
worshyp
you
as
Gods
,
offering
their
goodes
vnto
you
:
but
that
they
may
glorifie
God
,
that
they
attribute
all
praise
to
God
,
that
they
may
onely
depende
vpon
God
,
that
they
honour
hym
,
worship
hym
,
and
serue
hym
with
their
whole
harte
.
1.
Petr.
2.
M.
So
Peter
also
saythe
:
Se
that
ye
haue
honest
conuersation
amonge
the
Gentyles
,
that
where
as
they
backebyte
you
,
as
euell
doers
,
they
may
see
your
good
workes
,
and
glorifie
God
in
the
daye
of
visitation
.
C.
Finally
,
if
the
glory
of
good
workes
ought
rightely
to
be
geuen
vnto
God
,
Against
free
wyll
.
and
if
he
be
the
onely
authour
of
them
.
it
can
not
be
without
the
derrogation
of
Gods
glory
,
that
free
wyll
shoulde
be
so
highly
exalted
,
as
though
good
workes
came
of
the
same
.
Good
works
are
sayde
to
be
our
works
because
God
imputeth
them
vnto
vs
.
Agayne
here
we
may
see
howe
fauourably
the
lorde
,
doth
deale
with
vs
,
to
cal
them
our
good
workes
the
prayse
whereof
by
righte
he
shoulde
haue
ascribed
to
hym selfe
.
17
Thinke
not
that
I
came
to
destroye
the
lawe
and
the
Prophets
,
no
I
came
not
to
destroy
,
but
to
fulfill
them
.
Thinke
not
that
I
came
.
Bu.
Hetherto
our
sauiour
Christ
hath
reasoned
as
concerning
the
true
and
perfecte
felicitie
:
nowe
he
commeth
to
the
manifestynge
and
declarynge
of
the
Lawe
of
God
it selfe
,
and
to
remoue
and
puryfye
the
same
from
the
traditions
of
the
Phariseis
with
the
whiche
they
corrupted
and
defiled
,
the
true
vse
and
meaning
of
the
Lawe
.
C.
And
although
Christe
might
worthely
haue
boasted
that
he
came
to
fulfill
the
Lawe
with
the
perfection
of
his
lyfe
:
here
notwithstandinge
,
he
entreāteth
of
doctrine
,
not
of
his
life
.
Moreouer
,
because
he
cried
that
the
kingdome
of
God
was
come
,
and
lifted
vp
the
myndes
of
men
with
a
rare
and
vnwonted
hope
,
and
called
his
disciples
to
baptisme
:
it
is
probable
that
the
myndes
of
men
were
suspended
,
and
doubtfull
,
and
that
they
dyd
diligently
searche
to
what
end
this
newnes
did
appertaine
.
Nowe
Christe
dothe
testifie
that
there
is
suche
concordaunce
and
agrement
betwene
his
doctrine
and
the
Lawe
,
that
it
dothe
very
well
agree
with
the
Lawe
and
the
Prophetes
:
and
that
it
doth
not
only
agree
,
but
also
is
a
fulfilling
of
the
same
.
For
two
causes
he
should
seme
to
be
led
to
testifie
the
agrement
of
the
Lawe
with
the
Gospell
.
Two
causes
moued
Christ
to
declare
the
agrement
that
was
betwene
the
Lawe
and
the
Gospell
.
So
sone
as
there
ariseth
any
newe
order
or
forme
of
teaching
,
straightway
the
common
people
thinke
,
that
there
is
made
an
alteration
of
all
thinges
.
But
suche
was
the
preaching
of
the
Gospell
,
to
put
men
in
hope
that
the
Church
should
be
otherwyse
appointed
then
it
was
at
the
firste
.
Therefore
they
thought
,
that
the
old
and
accustomed
gouernement
was
abolished
,
whiche
opinion
was
very
burtfull
many
wayes
.
For
the
godly
worshippers
of
God
,
had
neuer
imbraced
the
Gospell
,
if
it
had
bene
a
decresinge
or
diminishing
of
the
Lawe
:
for
some
light
and
troublesome
spirites
hauing
gotten
occasion
,
assayed
,
gredely
to
ouerthrowe
the
state
of
religion
.
For
we
knowe
how
proudely
rashnes
reioyseth
in
newe
thynges
.
Moreouer
Christe
sawe
that
many
of
the
Iewes
,
although
they
did
professe
,
that
they
did
beleue
the
Lawe
,
were
notwithstandinge
,
profane
,
and
vnlyke
to
their
forefathers
.
For
the
people
were
in
suche
disorder
,
all
thynges
were
so
corrupted
and
defyled
:
The
Priestes
with
their
luskishnes
and
malice
,
did
so
extinguyshe
the
pure
lighte
of
the
doctrine
,
that
there
was
no
more
any
great
reuerence
of
the
Lawe
.
But
if
any
newe
manner
of
doctrine
had
bene
brought
in
,
which
had
abrogated
faythe
from
the
Lawe
and
the
Prophetes
,
then
had
Religion
bene
miserably
shaken
.
This
semeth
to
be
the
fyrste
reason
why
Christe
denieth
that
he
came
not
to
destroye
the
lawe
:
Whiche
also
may
be
gathered
by
the
texte
.
For
by
and
by
,
in
steade
of
confyrmation
he
addeth
,
that
not
one
tyttel
of
the
Lawe
shall
perishe
:
and
he
curseth
those
teachers
whiche
haue
not
laboured
to
preferre
the
authoritie
of
the
same
.
The
second
reason
was
,
that
he
might
put
awaye
the
wycked
calumniation
of
the
people
,
who
sayde
that
he
came
to
destroye
the
Lawe
.
But
we
must
note
that
this
was
the
counsell
of
Christe
,
so
to
call
and
exhorte
the
Iewes
to
receiue
the
Gospell
,
that
he
mighte
staye
them
notwithstanding
in
the
obedience
of
the
Lawe
:
Then
he
dothe
refelle
and
put
awaye
the
vndeserued
reproches
&
sclaunders
,
by
the
whiche
the
enemies
wente
about
to
defame
,
and
discredite
his
preachinge
.
For
if
a
man
purpose
and
determine
to
restore
thinges
decayed
and
dispersed
into
a
better
order
,
then
this
wysdome
,
and
moderation
is
alwayes
to
bee
had
,
that
the
people
maye
knowe
that
the
euerlastynge
woorde
of
God
.
is
not
for
that
cause
displaced
,
neyther
newnes
brought
in
,
whiche
is
contrary
to
scripture
,
leaste
any
suspition
of
contrarietie
shoulde
take
awaye
the
faythe
of
the
godly
:
and
least
rashe
men
should
be
presumptuous
,
by
the
colour
of
newnes
.
Finally
that
there
might
be
a
remedy
against
the
prophane
contempte
of
the
woorde
of
God
,
and
that
Religion
myght
not
altogether
be
despysed
,
and
of
no
reputation
amonge
the
vnlearned
.
But
the
defence
of
Christ
with
the
which
he
dothe
purge
his
doctrine
,
oughte
to
animate
,
and
incourage
vs
,
If
we
at
this
daye
haue
the
lyke
reproche
and
false
accusations
layde
against
vs
.
This
cryme
also
was
layde
againste
Paule
,
Actes
.
●…
sayinge
that
he
was
an
Apostata
contrary
to
the
lawe
of
God
.
Wherefore
it
is
no
marueyle
if
the
Papistes
in
like
sorte
falsely
accuse
vs
,
and
rayle
against
vs
.
The
Gospell
is
subiecte
to
sclaunders
.
But
by
the
example
of
Christe
,
we
must
reiecte
all
false
accusations
and
not
regarde
them
:
notwithstanding
,
we
muste
frely
professe
the
truthe
although
it
be
subiect
to
false
sclaunders
.
B.
But
here
this
woorde
Lawe
.
is
taken
for
the
doctrine
ordeined
for
the
institution
of
lyfe
,
by
the
wyll
of
God
.
Wherfore
immediatly
the
lorde
dothe
adde
to
the
Lawe
,
the
Prophets
also
,
saying
:
I
am
not
come
to
destroye
the
Lawe
and
the
Prophetes
,
that
so
he
might
more
plainely
declare
what
he
ment
by
the
Lawe
,
namely
the
doctrine
and
institution
of
life
,
which
the
Prophetes
shewed
and
declared
also
.
It
is
certaine
therefore
,
whatsoeuer
thinges
are
written
in
the
Lawe
,
do
appertayne
to
this
ende
,
namely
to
call
the
minde
of
man
to
the
perfecte
and
true
righeousnes
,
●…
.
Timo.
3.
that
the
man
of
God
may
be
perfect
,
and
prepared
to
all
good
woorkes
.
The
whiche
also
the
lorde
signifieth
,
when
after
the
exhortation
to
the
lighte
of
good
workes
,
and
the
necessitie
of
fulfillinge
the
lawe
,
he
addeth
that
therfore
he
came
to
fulfill
the
same
.
And
so
we
vnderstand
by
the
Lawe
and
the
Prophetes
,
●…hat
is
ment
〈◊〉
the
Lawe
〈◊〉
this
place
.
the
doctrine
of
God
comprehended
in
the
holy
scriptures
,
by
the
whiche
men
are
instructed
to
liue
righteously
and
godly
in
this
present
world
:
whiche
is
comprehended
in
this
,
that
we
trust
in
God
,
that
we
feare
and
loue
him
with
all
our
mynde
:
to
the
whiche
our
elders
added
and
appointes
the
Lawes
of
sacrifices
,
and
of
other
ceremonies
of
the
tabernacle
.
Furthermore
,
that
we
loue
our
neighbour
as
our selfe
:
to
the
whiche
was
added
ciuile
,
Lawes
.
Laste
of
all
,
that
we
vse
those
thinges
continently
and
comly
,
with
modestie
,
which
the
necessitie
of
the
body
requireth
:
to
the
whiche
also
appertaineth
whatsoeuer
is
commaunded
,
for
the
cleannes
and
comlines
of
bodies
,
to
the
which
are
added
certaine
externall
purifiynges
.
To
destroie
.
M.
The
Lawe
is
destroyed
or
broken
,
when
that
it
is
made
voyde
,
&
of
none
effecte
,
by
false
expositions
&
traditions
of
men
:
or
els
,
when
as
men
do
violate
and
breake
the
preceptes
thereof
,
either
by
the
imbecillitie
&
weakenes
of
the
fleshe
,
or
els
by
a
wicked
&
contemptuous
minde
But
here
he
vnderstandeth
the
destroying
of
the
Lawe
after
the
first
manner
,
namely
by
false
expositions
.
A.
To
breake
the
Lawe
,
and
to
destroy
the
lawe
are
all
one
,
as
appeareth
by
the
saying
of
Christe
in
Iohn
.
Iohn
.
7.
If
a
man
on
the
Saboth
daye
receiue
circumcision
,
without
breaking
of
the
lawe
of
Moyses
,
disdayne
ye
at
me
because
I
haue
made
a
man
whole
on
the
Saboth
day
?
No
I
came
not
to
destroye
.
C.
God
truly
had
promised
a
new
league
by
the
comming
of
Christ
,
but
he
had
shewed
also
that
it
shoulde
littell
differ
from
the
first
:
but
rather
this
to
be
the
end
,
that
he
would
obserue
&
kepe
the
league
whiche
he
made
with
his
,
euen
from
the
beginning
.
Ierem.
31.
I
wil
wryte
saith
he
my
Lawes
in
their
hartes
,
&
I
will
forget
their
sinnes
.
By
these
woordes
he
doth
not
so
departe
from
his
former
league
,
that
he
woulde
deny
his
laste
to
be
firme
and
sure
when
the
newe
succeded
.
And
this
is
the
meaning
of
the
woordes
of
Christe
when
he
saide
,
I
came
not
to
destroy
,
but
to
fulfil
the
Lawe
.
For
truly
he
fulfilled
it
,
How
Christe
fulfilled
the
Lawe
.
in
quickning
the
dead
letter
with
his
spirite
,
them
shewing
the
same
in
dede
,
whiche
was
declared
vnder
figures
&
signes
.
Therfore
in
respect
of
doctrine
,
we
must
imagine
no
abrogation
of
the
Lawe
in
the
comming
of
Christe
.
For
seing
that
it
is
an
euerlasting
rule
,
to
lyue
well
and
godly
by
,
it
must
be
immutable
,
euen
as
there
is
one
only
permanente
righteousnes
of
God
,
which
is
comprehended
therin
.
As
touchinge
ceremonies
,
although
they
may
be
thoughte
improper
and
not
pertayning
to
the
Lawe
:
notwithstanding
they
wer
only
abrogated
in
vse
,
but
the
signification
abideth
still
.
Wherefore
the
comming
of
Christe
did
detracte
nothing
,
no
not
from
ceremonies
,
but
rather
the
truthe
of
shadowes
being
declared
,
it
doth
bring
great
confirmation
vnto
them
,
when
we
beholding
the
true
effecte
,
do
perceiue
that
they
are
not
vayne
and
vnprofitable
.
Let
vs
learne
therefore
to
kepe
this
holy
bonde
and
knot
of
the
Lawe
and
the
Gospell
inuiolable
,
the
whiche
many
do
breake
amis
and
very
fondly
.
M.
Christe
fulfilled
the
Lawe
and
the
Prophetes
,
first
by
his
comming
in
the
fleshe
,
when
as
he
fulfilled
those
thinges
whiche
are
written
in
the
Lawe
and
the
Prophetes
,
as
concerning
his
kyngdome
and
the
redemption
of
mankynde
,
promysed
longe
before
.
Of
the
whiche
Luke
speaketh
in
his
.xxiiij.
chap.
Therefore
as
saint
Paule
saythe
,
Roma.
10.
Christ
is
the
fulfilling
of
the
Lawe
to
all
them
that
beleue
:
Roman.
3.
Do
we
then
destroye
the
Lawe
through
faythe
?
God
forbidde
,
but
we
rather
mayntaine
the
Lawe
.
18
For
truly
I
saye
vnto
you
:
tyl
heauen
and
earth
passe
,
one
iot
or
one
title
of
the
Lawe
shall
not
escape
till
all
be
fulfilled
.
For
truly
I
saye
vnto
you
.
Bu.
Although
that
whiche
was
spoken
of
before
,
was
made
manifest
enough
:
yet
for
all
that
it
is
more
strongely
confirmed
agayne
by
the
mouth
of
the
lorde
.
For
he
vseth
a
moste
vehement
othe
and
confirmation
,
saying
:
For
truly
I
saye
vnto
you
.
Truly
,
is
a
worde
peculier
to
the
Hebrewes
,
confirming
and
wytnessing
the
truthe
,
&
for
this
cause
it
is
so
often
repeted
of
the
lorde
.
And
the
Apostell
Paule
saythe
.
2.
Cor.
1.
All
the
promyses
of
God
,
by
Christe
,
are
yea
:
and
are
in
hym
amen
,
vnto
the
lande
of
God
.
Whiche
is
,
as
if
he
shoulde
haue
sayde
,
all
the
promyses
of
God
are
sure
and
certaine
,
by
Christe
.
Tyll
heauen
and
earth
passe
.
Luke
in
woordes
somwhat
differeth
,
Luke
,
16.
but
in
sence
he
very
well
agreeth
,
saying
.
It
is
easier
for
heauen
and
earth
to
perishe
,
then
for
one
iot
or
titell
of
the
Lawe
to
fayle
.
For
the
holy
ghoste
would
teache
by
both
places
,
that
there
was
nothing
so
fyrme
and
stable
in
the
whole
worlde
as
the
truthe
of
the
lawe
,
&
that
truly
in
euery
pointe
.
Some
very
subtilly
dally
with
this
woorde
Vntill
.
As
though
the
vanishing
of
heauen
and
earth
(
whiche
shal
be
at
the
last
daye
of
iudgement
)
shoulde
bringe
an
ende
to
the
Lawe
and
the
Prophetes
.
1.
Cor.
13.
And
truly
,
euen
as
then
,
tounges
shall
cease
,
and
prophecies
shal
be
taken
awaye
:
euen
so
we
thinke
that
the
Lawe
written
with
the
exposition
of
the
same
,
shall
cease
.
But
because
Christe
spake
more
symply
,
suche
intisementes
being
set
to
allure
,
this
shal
be
sufficient
for
vs
to
note
,
The
firme
strengthe
of
the
Lawe
.
that
heauen
shal
perishe
,
and
the
whole
worlde
shall
decaye
,
before
the
stabilitie
and
strength
of
the
Lawe
be
once
shaken
.
For
so
sayth
the
Prophete
:
Iere.
33.
Thus
saithe
the
lorde
.
If
the
couenaunte
which
I
haue
made
with
the
daye
and
the
night
may
be
broken
.
Then
may
my
couenaunt
also
be
broken
,
whiche
I
made
with
Dauid
my
seruaunt
.
And
a
littell
after
,
he
saythe
agayne
:
Gods
promises
are
immutable
.
If
I
haue
made
no
couenaunt
with
daye
and
nighte
,
and
geuen
no
statute
vnto
heauen
and
earthe
,
then
wyll
I
also
caste
awaye
the
seede
of
Iacob
and
Dauid
my
seruaunt
.
One
iot
or
titell
of
the
Lawe
shall
not
passe
tyll
all
.
C.
What
meaneth
this
,
Question
.
that
euery
iot
and
titell
of
the
Lawe
shall
be
fulfilled
.
For
we
sée
howe
farre
men
are
(
yea
ando
suche
as
are
borne
a
newe
by
the
spirite
of
God
)
from
the
perfecte
obseruation
of
the
Lawe
.
I
aunswere
,
Aunswere
.
that
this
fulfilling
of
the
lawe
is
not
referred
to
the
life
of
man
,
but
to
the
sounde
&
perfect
truth
of
doctrine
:
as
if
he
shoulde
haue
sayde
,
there
is
nothing
vnstable
in
the
Lawe
,
there
is
nothing
rashely
put
in
the
same
,
and
therfore
it
can
not
come
to
passe
,
that
one
letter
shall
vanishe
or
passe
awaye
.
Wherefore
this
place
here
,
is
of
the
certaintie
and
truthe
of
the
woorde
of
God
,
that
we
might
not
doubte
,
no
one
tittell
in
the
Lawe
,
no
one
iot
to
be
in
the
Prophetes
,
in
the
whiche
the
vndoubted
and
infallible
woorde
of
God
is
not
declared
.
For
the
woordes
of
the
lorde
are
pure
woordes
,
euen
as
the
syluer
,
Psalm
.
12.
which
from
the
earth
is
tried
,
&
purified
seuen
times
in
the
fier
.
Bu.
Tittels
,
are
the
smalest
thinges
in
wryting
:
by
the
whiche
also
Christe
dothe
signifie
,
that
the
smalest
thynges
sene
and
red
in
the
Lawe
,
shall
be
fulfilled
.
V.
Neyther
is
the
lawe
of
God
a
humane
,
and
mutable
constitution
,
(
as
are
the
preceptes
of
money
or
apparell
,
whiche
are
dayly
altered
)
:
but
as
the
wysdome
of
God
&
his
euerlasting
righteousnes
,
are
immutable
,
euen
so
his
lawe
of
perpetuall
and
euerlasting
obedience
,
abideth
for
euer
.
19.
Whosoeuer
therfore
breaketh
one
of
these
least
commaundementes
,
and
teacheth
men
so
:
he
shall
be
called
the
least
in
the
kingdome
of
heauen
.
But
who
so
euer
dothe
,
and
teacheth
the
same
,
shal
be
called
great
in
the
kingdome
of
heauen
.
Whosoeuer
therfore
breaketh
.
C.
Here
Christ
speaketh
particularly
of
the
commaundementes
of
life
,
or
of
tenne
sentences
,
by
the
whiche
all
men
that
are
the
children
of
God
,
ought
to
frame
theyr
lyues
.
And
therfore
he
pronounceth
them
to
be
false
and
peruerse
teachers
,
whiche
kepe
not
theyr
scholers
vnder
the
obedience
of
the
lawe
:
and
he
counteth
them
vnworthy
,
whatsoeuer
they
be
,
that
be
of
the
church
whiche
diminishe
the
aucthoritie
of
the
lawe
in
any
poynct
:
&
those
to
be
honest
,
and
méete
ministers
of
God
,
which
do
allowe
and
commende
the
obseruation
of
the
lawe
,
as
well
by
the
example
of
their
life
,
〈◊〉
of
the
〈◊〉
as
with
woordes
.
S.
To
breake
the
lawe
,
and
to
fulfyll
the
lawe
,
are
contrary
.
He
breaketh
the
lawe
,
whiche
desyreth
another
mannes
wyfe
,
although
he
commit
not
adultery
:
and
he
is
in
this
opinion
that
he
beleueth
,
that
the
fulfyllynge
of
the
lawe
,
maye
be
forgeuen
for
oure
imbecillitie
and
weakenes
sake
,
or
elles
that
God
wil
not
so
straightly
deale
with
vs
,
for
the
fulfyllinge
of
the
lawe
.
One
of
these
least
commaundementes
.
C.
He
calleth
them
the
least
commaundementes
,
according
to
the
sence
&
meaning
of
men
.
For
although
all
are
not
of
lyke
force
&
weyght
,
but
when
we
compare
them
together
,
one
is
greater
and
lesse
then
an
other
:
●…east
cō●…dement
●…at
.
Notwithstandinge
,
we
may
not
thincke
any
thynge
smale
,
of
the
whiche
it
pleaseth
the
heauenly
lorde
and
lawe
maker
,
to
commaunde
.
For
howe
great
derogation
is
it
to
the
glorye
of
God
,
to
take
any
thynge
disdainefully
which
commeth
out
of
his
mouthe
?
For
by
this
meanes
his
maiestie
shoulde
be
controlled
.
Wherefore
where
as
Christ
calleth
them
lyttell
commaundementes
,
it
is
a
kinde
of
graunting
.
And
teacheth
men
so
.
B.
He
doth
not
reiecte
him
onely
,
which
transgresseth
some
commaundement
,
and
despiseth
the
parfection
of
the
same
,
but
also
him
,
which
teacheth
others
so
namely
that
so
greate
perfection
is
not
requyred
:
as
the
Phariseyes
and
Saduceyes
,
whiche
requiringe
onely
the
externall
workes
,
and
contemninge
the
spirite
of
the
lawe
,
counted
it
nothinge
,
to
lust
after
a
woman
,
and
so
they
taught
also
.
Shall
be
called
the
leaste
.
C
,
He
alludeth
this
to
that
whiche
was
spoken
of
a
lyttell
before
,
as
concernyng
the
comaundementes
,
notwithstandinge
the
sence
is
manifest
and
playne
,
that
they
shall
be
reiected
as
the
outcastes
of
all
men
,
which
make
the
lawe
to
be
contemned
,
in
any
one
poyncte
.
The
kingdome
of
heauen
is
taken
here
,
for
the
renouation
or
renuyng
of
the
churche
,
or
for
the
second
state
and
condition
of
the
church
,
which
arose
then
of
the
preachinge
of
the
Gospall
.
Luke
.
7.
So
Christ
maketh
him
which
is
least
in
the
kingedome
of
heauen
,
greatter
then
Iohn
.
This
maner
of
speakinge
is
,
because
God
renuinge
the
worlde
,
by
hys
sonne
Christe
,
made
his
kingdome
firme
and
sure
.
Therefore
Christ
admitteth
no
teachers
into
his
churche
,
after
it
is
renued
,
but
such
as
are
faythful
interpretours
of
the
lawe
,
and
apply
them selues
to
mainteine
and
set
forthe
the
wholsom
doctrine
therof
.
Bu.
Let
such
reade
these
thinges
more
diligently
,
whiche
at
thys
day
handle
the
law
of
the
lorde
,
very
negligently
and
slyghtly
:
when
as
by
these
woordes
of
the
lorde
,
a
man
may
plainly
perceiue
,
that
there
is
nothinge
set
forth
by
the
heauenly
wysedome
of
God
in
his
diuine
lawe
,
whiche
requireth
not
onely
greate
and
earnest
study
,
but
also
much
estimation
and
credite
.
But
some
men
wyll
here
demaunde
.
Question
.
Are
not
the
ceremonies
amonge
the
preceptes
and
commaundementes
of
God
,
and
what
néede
haue
we
of
them
,
to
what
ende
shall
wee
obserue
them
?
They
are
answered
,
Aunswere
.
that
if
they
weye
and
consider
the
ende
&
purpose
of
the
lawe
maker
,
they
shall
be
satisfyed
.
The
external
vse
of
ceremonies
is
done
away
.
For
althoughe
God
do
commaund
ceremonies
,
that
the
externall
vse
of
them
shoulde
be
temporall
,
but
their
signification
eternall
:
yet
he
doth
not
lose
&
take
away
the
ceremonies
,
whiche
kepynge
still
theyr
effecte
,
omitt
that
whiche
is
figuratiue
and
shadowed
.
Nowe
when
as
Christe
dothe
banishe
all
those
from
hys
kingdome
,
whiche
accustome
and
teache
men
to
despise
the
lawe
,
theyr
senceles
sence
is
wonderful
,
who
ar
not
ashamed
with
theyr
robbinge
indulgences
,
Indulgences
to
remit
that
,
which
God
moste
seuerely
doth
require
,
and
vnder
the
coullour
of
venial
synne
,
to
treade
vnderfote
&
not
regarde
,
the
righteousenes
of
the
lawe
.
But
who
so
euer
dothe
,
and
teacheth
the
same
.
&c.
M.
This
that
is
spoken
here
perteyneth
to
the
ministers
of
the
word
.
C.
He
teacheth
them
therfore
what
perfection
is
required
of
them
,
namely
that
they
expresse
and
declare
those
thynges
in
theyr
lyfe
,
whiche
by
their
doctrine
they
declare
and
teache
.
So
Paule
dyd
chastice
his
bodye
,
and
brought
it
into
subiection
,
1.
Cor.
9.
least
when
he
preached
to
others
,
he
hym selfe
shuld
be
a
cast
awaye
.
And
writinge
to
Timothe
.
1.
Epist.
4
,
Be
(
sayth
he
)
vnto
them
that
beleue
an
exsample
,
in
woord
,
in
conuersation
,
in
loue
,
in
spirite
,
in
fayth
,
in
purenes
.
And
to
Titus
he
saythe
.
Titus
.
2.
In
all
thynges
shew
thy selfe
an
example
of
good
works
,
in
the
doctrine
,
with
honestie
,
with
gra
,
uitie
,
and
with
the
wholsome
woorde
,
which
can
not
be
rebuked
:
that
he
which
with
standeth
may
be
ashamed
,
hauynge
no
euill
to
saye
of
you
.
1.
Petr.
5.
The
lyke
wordes
hath
S
,
Peter
in
effecte
.
20
For
I
saye
vnto
you
,
excepte
youre
righteousnesse
exceede
the
ryghteousenes
of
the
scrybes
and
Phariseis
,
ye
can
not
enter
into
the
kyngdome
of
heauen
.
For
I
say
vnto
you
,
excepte
.
C.
Now
he
towcheth
the
scribes
which
wente
aboute
to
blott
the
doctrine
of
the
Gospel
,
as
thoughe
it
were
a
destroying
of
the
lawe
.
Of
this
matter
he
reasoneth
not
at
large
,
but
briefely
shewethe
,
that
there
is
nothing
in
their
mind
lesse
,
then
the
zeale
of
the
law
.
As
if
he
should
haue
saide
,
they
fained
them selues
to
be
against
me
,
because
thei
wil
not
violate
or
breke
the
lawe
:
but
by
theyr
lyfe
it
apperethe
,
howe
colde
they
be
in
reuerenceinge
the
lawe
.
yea
,
howe
careleslye
they
mocke
with
God
,
when
they
boast
them selues
to
men
,
with
theyr
false
&
fayned
righteousenes
.
The
lyke
do
manye
interpretours
.
But
beholde
and
se
,
if
that
they
do
not
deceyue
the
people
,
euen
as
the
scribes
&
Phariseyes
dyd
For
when
as
they
restrayned
the
lawe
of
God
to
externall
offices
onely
,
they
fasshioned
their
discyples
as
apes
,
to
hypocrisie
.
We
denie
not
trewely
,
but
that
they
led
their
liues
as
muche
amis
,
yea
,
rather
worse
then
they
taughte
:
therefore
we
ioyne
vayne
ostentation
of
ryghteousenes
with
peruerse
doctryne
.
Notwithstanding
it
is
manifest
,
wherfore
Christ
dothe
inuaye
against
this
righteousenes
in
the
wordes
following
,
where
he
,
purginge
the
lawe
from
theyr
wicked
inuentions
,
restoreth
it
to
his
proper
puritye
.
To
be
shorte
,
he
turneth
that
vppon
the
Scribes
,
whiche
wickedly
and
vniustly
they
obiectted
againste
hym
.
Behoulde
(
saithe
he
)
howe
parfect
and
cunning
interpretours
of
the
lawe
they
be
.
for
they
faine
and
inuent
vnto
them selues
,
righteousenesse
,
whiche
shutteth
the
gates
of
heauen
against
them
.
And
therfore
Christ
mente
not
to
adde
here
any
perfection
to
the
lawe
,
neyther
woulde
he
teache
the
Gospell
to
be
more
parfect
then
the
law
,
but
onely
how
our
righteousenes
ought
to
excede
the
righteousenes
of
the
scribes
and
phariseyes
,
which
was
false
and
fayned
:
A.
by
the
whiche
they
greatly
seduced
the
people
.
C.
He
ioyneth
the
phariseys
to
the
scribes
,
to
amplifie
,
because
that
secte
were
counted
muche
more
holy
then
others
.
And
here
they
are
deceyued
whiche
thincke
theim
to
be
so
called
,
because
they
beynge
separated
from
the
company
of
the
common
sorte
of
people
,
chalenged
to
them selues
a
proper
state
and
degree
,
of
the
whiche
we
haue
spoken
before
.
Into
the
kingedome
of
heauen
.
Chap.
●…
C.
Here
the
kyngdome
of
heauen
dothe
signifie
the
immortalitie
,
eternall
lyfe
,
and
euerlasting
felicitie
to
the
sonnes
of
God
promised
.
21.
Ye
haue
harde
that
it
was
sayd
to
them
of
olde
tyme
.
Thou
shalte
not
kyll
:
Who
so
euer
killeth
shal
be
in
danger
of
iudgement
.
Ye
haue
harde
that
it
was
sayde
.
Bu.
For
so
muche
as
euery
errour
as
concernynge
trew
righteousenes
,
sprange
of
the
false
construinge
and
vnderstandinge
of
the
lawe
:
the
lorde
(
to
the
ende
true
righteousenes
might
be
obserued
)
doth
restore
the
trewe
and
proper
sence
and
meaning
of
the
lawe
,
and
dothe
pourge
the
same
from
the
inuentions
and
additions
of
the
phariseyes
,
shewynge
by
the
lawe
,
that
spirite
and
faythe
,
loue
,
and
the
very
affection
of
loue
is
required
of
God
,
which
he
plainly
sheweth
by
examples
taken
out
of
the
lawe
.
C.
Wherefore
this
sentence
and
others
following
,
do
agre
with
that
whiche
was
laste
spoken
of
before
.
For
Christ
dothe
shewe
more
largely
by
particulars
,
howe
ccokedly
the
Phariseyes
did
depraue
the
lawe
,
that
their
ryghteousenes
might
be
nothyng
elles
but
the
reffuse
and
abiecte
of
all
.
But
manye
of
our
elders
wer
deceiued
,
which
thought
,
that
this
was
the
correction
&
mendinge
of
the
lawe
,
and
that
Christ
did
extoll
his
disciples
to
a
higher
degree
of
parfection
,
than
coulde
Moyses
the
dull
and
carnall
people
,
which
were
scarse
apte
to
learne
the
externall
elementes
and
signes
.
So
did
many
men
beleue
,
that
the
beginning
of
righteousenes
was
geuen
in
the
lawe
,
but
parfection
to
be
taughte
onely
in
the
Gospel
:
But
Christ
ment
nothing
lesse
,
then
to
alter
,
chaunge
,
or
renewe
any
thinge
of
the
lawe
,
or
the
preceptes
thereof
.
For
there
,
God
dyd
once
ratifye
the
rule
&
maner
of
liuyng
,
of
the
which
he
neuer
repented
him
.
Whervpon
Moses
promised
lyfe
vnto
them
that
kept
the
lawe
,
in
the
whiche
there
ought
to
haue
ben
parfection
,
or
elles
he
did
sette
before
them
,
that
whiche
was
false
.
The
same
rule
of
lyuing
wel
,
was
from
the
beginninge
,
whiche
is
at
this
daye
,
And
God
required
the
same
parfection
and
integritie
of
Abraham
,
●…cope
of
●●e
.
whiche
at
this
day
he
requireth
of
his
seruantes
.
For
the
whole
scope
of
the
lawe
is
,
that
we
worshyppe
and
loue
God
,
with
our
whole
harte
.
And
what
hath
the
Gospell
more
?
A.
Trewly
he
,
whiche
hath
suche
loue
,
that
he
loueth
God
with
all
his
hart
,
and
his
neghboure
as
hym selfe
,
wanteth
nothinge
to
the
chiefe
parfection
.
C.
Therefore
the
law
(
as
touching
the
preceptes
of
a
godly
lyfe
)
leadeth
men
to
the
parfection
of
righteousenesse
.
●…a
8.
Therefore
Paule
,
doth
not
make
the
lawe
weake
in
it selfe
,
but
in
our
fleshe
.
And
Moses
sayd
.
I
take
heauen
&
earth
to
witnesse
,
that
I
shewe
you
to
daye
,
the
waye
of
lyfe
and
deathe
:
the
whiche
witnessinge
had
ben
vayne
if
the
lawe
had
bene
imparfecte
.
●…
.
10.
Moreouer
he
saithe
,
And
nowe
Israell
,
what
dothe
the
lorde
thy
God
require
more
of
thee
,
but
that
thou
cleaue
onely
vnto
hym
.
●…ti
.
18.
This
were
a
vayne
promyse
also
,
yf
the
lawe
were
to
none
effect
,
when
he
saith
:
he
that
dothe
these
thynges
shall
lyue
in
them
.
But
it
is
euidente
by
many
other
places
,
that
Christe
went
not
aboute
to
correct
any
thinge
in
these
commaundementes
.
Math.
19.
For
they
whiche
will
enter
into
lyfe
,
by
good
workes
,
are
commaunded
of
hym
,
to
kepe
,
and
do
exactly
all
the
commaundementes
.
Neyther
doth
Chryste
,
nor
his
apostelles
,
alleage
the
commandementes
of
a
godly
and
holy
lyfe
,
for
any
other
intent
:
and
trewly
they
are
very
iniuriouse
to
God
,
the
aucthour
of
the
law
,
which
imagin
only
the
eies
,
handes
,
and
feete
to
be
disposed
&
ordered
there
,
to
a
false
&
fayned
shewe
of
good
workes
:
and
that
in
the
Gospell
onelye
,
(
as
they
fayne
)
God
is
taught
to
be
beloued
wyth
the
whole
harte
.
Therefore
lett
that
errour
seace
,
namely
that
the
defection
of
the
lawe
is
corrected
by
Christ
.
Neyther
muste
we
immagin
Christe
to
be
a
newe
lawemaker
,
which
wolde
adde
any
thing
to
the
euerlastinge
righteousenes
of
his
father
,
but
we
must
here
him
,
as
a
faithfull
interpretoure
,
that
we
may
knowe
what
the
law
is
,
&
to
what
vse
it
serueth
.
Nowe
it
resteth
to
see
what
Christe
condempneth
in
the
Phar.
and
what
his
interpretation
differeth
from
their
comments
.
It
is
certaine
,
The
abuse
of
the
lawe
.
that
they
broughte
the
doctrine
of
the
law
to
a
pollitike
order
,
that
it
might
suffice
to
perfourme
the
same
,
with
externall
offices
,
and
dueties
:
So
it
came
to
passe
,
that
euery
one
thought
him selfe
free
from
murther
,
whiche
killed
not
his
brother
with
violente
hande
:
Againe
he
thought
hym selfe
free
,
without
spotte
or
pollusion
,
yea
,
to
be
verye
chaste
before
God
,
which
defyled
not
his
body
with
adultery
.
But
this
prophanation
of
the
law
was
in
no
wyse
to
be
suffered
,
when
as
it
is
vndoubted
&
for
certayne
,
that
the
spiritual
worship
of
god
,
was
euery
wher
required
of
Moses
:
And
God
whiche
gaue
the
lawe
bythe
mouth
of
Moyses
,
dyd
speake
the
same
,
as
well
to
the
hartes
,
as
to
the
handes
,
and
eies
.
Thou
shalt
not
kill
.
M.
Christ
here
dothe
not
alleage
the
commandementes
of
the
lawe
,
as
they
are
placed
in
the
lawe
,
but
as
they
were
depraued
and
corrupted
of
the
wicked
Scribes
and
Phariseyes
,
and
interpreted
&
taught
amisse
,
to
the
rude
and
ignorant
people
:
to
the
end
he
might
make
the
doctrine
and
ryghteousenes
of
the
Scribes
and
Phariseys
,
playne
and
apparant
to
the
people
,
and
so
admonishe
them
to
beware
of
it
:
wherefore
he
saith
not
,
it
is
written
in
the
law
:
but
,
it
was
saide
to
them
of
olde
time
:
least
any
man
should
thincke
that
it
was
newly
inuented
in
Christes
time
.
Moreouer
wher
as
he
sayth
.
Ye
haue
harde
,
that
it
was
said
of
olde
time
,
that
is
,
as
if
he
should
haue
said
:
it
is
not
vnknown
what
the
scribes
and
phariseyes
haue
spoken
of
the
commaundement
against
murther
.
C.
Hitherto
the
litterall
exposition
of
the
law
,
hath
ben
published
by
the
Scribes
among
you
,
that
it
is
sufficient
,
if
a
man
refrain
his
hande
from
murther
,
and
violence
,
howe
so
euer
their
mindes
are
inflamed
with
yre
,
He
that
hateth
his
brother
in
his
hart
committeth
murther
.
hatred
,
and
enuy
.
But
I
teach
and
warn
you
,
to
haue
a
farther
respect
:
and
because
loue
is
the
fulfyllinge
of
the
lawe
I
say
that
ye
hurt
your
neighbour
,
so
often
as
any
thing
is
vnfrendly
wrought
against
hym
.
For
trewely
the
lawe
required
the
Harte
in
the
time
of
Moyses
,
(
as
we
shewed
before
)
the
whiche
Christ
also
here
requireth
in
expoundynge
the
same
,
We
haue
a
sufficiente
example
of
the
phariseical
interpretation
in
the
Gospel
,
Iohn
.
8.
after
S.
Iohn
.
Where
they
sayd
,
it
is
not
lauful
for
vs
to
put
any
man
to
death
.
Where
as
notwithstanding
they
beinge
with
ire
,
hatred
,
&
enuy
replenyshed
,
deliuered
Christ
to
Pilate
,
to
be
crucified
.
For
whosoeuer
killeth
,
shal
be
in
danger
of
Iudgement
.
This
sentence
doth
confirme
that
,
which
was
spoken
of
before
.
To
be
in
daunger
of
iudgement
,
is
to
be
subiect
to
the
payne
and
punishemente
,
which
by
iudgement
is
appoynted
to
the
offender
.
Iudgement
.
Or
as
some
men
think
:
iudgement
signifieth
that
,
by
the
which
it
is
required
,
whether
a
man
wittingly
or
vnwittingly
,
with
his
good
wil
,
or
by
chance
killed
his
neighboure
.
For
the
law
doth
playnely
distynguishe
betwene
wylfull
and
not
wilfull
murther
.
Exod.
21.
22.
But
I
saye
vnto
you
:
that
whosoeuer
is
angry
with
his
brother
vnaduisedly
,
shal
be
in
daunger
of
iudgement
.
And
who
so
euer
saithe
vnto
his
brother
Racha
,
shall
be
in
daunger
of
a
counsell
.
But
whosoeuer
saithe
,
thou
foole
,
shall
be
in
daunger
of
hell
fyer
.
But
I
say
vnto
you
.
B.
Here
againe
oure
sauiour
Christ
with
an
earnest
affirmation
,
doth
shewe
his
minde
,
M.
Yea
he
dothe
strongely
fortifie
his
auctoritie
against
the
opinion
of
the
Phariseis
.
For
this
worde
(
I
)
hath
an
emphasis
&
great
force
with
it
.
As
if
he
should
haue
saide
,
I
your
maister
sente
from
heauen
,
saye
vnto
you
whiche
are
my
dysciples
,
that
the
lawe
requireth
more
,
then
that
you
hold
your
hands
:
for
it
requireth
a
mind
voyde
of
al
anger
,
and
hatred
.
C.
Christ
therefore
bryngeth
not
this
aunswere
against
the
commaundement
of
Moyses
,
but
againste
the
immagynation
of
the
Scribes
and
Phariseis
.
And
because
they
did
boast
of
antiquitie
:
Truthe
be
pref●…
before
〈◊〉
Christ
calleth
the
people
to
his
auctoritie
,
to
the
whiche
all
antiquitie
,
ought
to
geue
place
.
Whereby
we
maye
gather
,
of
howe
much
more
value
the
treweth
is
,
then
custome
and
antiquitie
.
That
euery
one
,
whiche
is
angrye
.
Bu.
Here
he
setteth
before
them
certain
particulars
,
by
doinge
of
the
which
they
synne
no
lesse
,
then
by
committing
murther
,
althoughe
by
certaine
degrees
,
one
sinne
is
greater
then
an
other
,
and
euery
synne
also
in
it selfe
,
doth
growe
and
increase
.
The
fi●…
to
〈◊〉
And
trewely
the
first
degre
or
steppe
to
murther
is
anger
,
and
burning
ire
,
the
impacient
,
and
impotent
commotion
of
the
mind
(
and
as
the
philosophers
saye
)
the
desire
of
ponishinge
.
Therfore
the
angry
man
,
wisheth
euill
to
his
neybour
,
and
seketh
to
hurte
hym
if
he
may
.
Wherefore
S.
Iames
saith
.
Iam.
1.
The
wrath
of
man
worketh
not
that
whiche
is
righteouse
before
God
.
And
S.
Iohn
,
1.
Iohn
Euery
one
that
hateth
his
brother
is
a
man
floar
.
M.
Ire
and
hatred
,
Ire
is
●…rote
of
●…ther
.
differ
so
muche
from
murther
,
as
doth
the
roote
from
the
fruite
,
so
that
murther
,
beinge
the
fruite
of
Ire
,
is
let
by
no
other
reason
than
this
,
that
the
angry
parson
is
not
able
,
or
elles
feareth
ponishement
.
For
our
minde
being
taken
with
Ire
,
is
so
bent
,
that
with
whom
so
euer
it
is
angry
,
it
sekethe
his
destruction
.
Cayne
being
angry
,
Gene.
●…
sought
occasion
to
sleye
his
brother
,
and
because
there
was
none
to
let
hym
,
he
broughte
his
purpose
to
effecte
.
●…ne
.
27.
Esawe
being
kindled
with
Ire
against
his
brother
,
threatned
to
kyl
hym
.
●…am
.
18.
Euen
so
,
Saule
beyng
angry
with
Dauid
,
sought
to
kil
him
,
which
afterwarde
he
assayed
.
Yea
,
this
affection
dothe
often
preuayle
in
the
very
elect
.
As
we
may
read
of
Dauid
,
●●m
.
25.
who
was
angery
with
Naball
the
foole
,
in
so
muche
that
he
was
inflamed
to
reuenge
,
&
toke
counsaile
to
sley
him
.
Wherefore
not
in
vayne
the
Apostell
excludeth
the
angry
person
out
of
the
kingdom
of
heauen
,
●…a
.
5.
in
the
whiche
what
doth
he
elles
meane
,
but
that
the
wickednesse
of
our
nature
is
damnable
:
Wherevpon
Christ
him selfe
also
saith
.
〈◊〉
.
3.
Excepte
a
man
be
borne
from
aboue
,
he
can
not
se
the
kingdome
of
God.
Vnaduisedly
.
E.
Or
in
vaine
,
or
without
a
iust
cause
,
for
so
signifieth
the
Greeke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whiche
the
olde
Greke
bokes
haue
.
●…sost
.
in
●…
.
ho.
16.
So
doth
Chrisostome
seme
to
reade
it
in
his
16.
homely
vpon
Mathew
where
he
distinguiseth
deserued
anger
from
that
whiche
is
vndeserued
:
affirmynge
that
the
affection
can
not
be
taken
from
vs
,
but
neuerthelesse
that
it
maye
be
ruled
&
subdued
.
●…r
ray●…uen
in
●●ct
.
Christe
is
here
angry
with
the
Phariseies
,
in
his
fathers
cause
.
Paule
was
likewise
angrye
with
the
false
prophetes
.
Moyses
likwise
,
that
the
children
of
Israell
commytted
Idolatry
.
●…d
.
132.
Shall
be
in
daunger
of
iudgement
.
M.
That
is
to
saye
before
God
,
to
whom
the
wyll
of
mans
harte
is
euen
as
the
worke
it selfe
.
That
is
to
say
,
he
shall
be
in
daunger
of
the
diuine
iudgement
,
he
shall
(
I
say
)
be
condemned
to
ponishment
and
death
,
no
lesse
,
then
he
which
is
conuict
before
the
iudge
,
and
condempned
to
die
.
But
we
must
here
note
,
that
he
saythe
not
,
he
shall
be
damned
in
iudgemente
,
but
he
shal
be
in
daunger
of
iudgemente
:
that
is
to
saye
,
he
is
worthy
to
be
iudged
of
God
,
except
he
were
saued
by
his
mercy
.
So
that
he
speaketh
it
for
this
cause
,
that
he
knowing
the
daunger
of
our
dissease
,
mighte
be
oure
phisition
,
to
cure
and
helpe
vs
.
And
who
so
euer
saith
vnto
his
brother
.
C.
For
so
much
as
it
is
certaine
,
that
this
word
Racha
is
sette
in
the
myddle
place
,
betwene
anger
,
and
the
open
and
manifest
reproche
,
there
is
no
doubte
,
but
that
it
is
an
interiection
of
despising
,
and
enuiinge
.
The
seconde
step
vnto
murther
.
Bu.
This
therefore
is
the
seconde
degree
,
not
to
restraine
euen
at
the
first
,
and
subdue
our
burninge
Ire
,
but
to
bewray
the
same
with
som
signe
of
disdain
,
and
to
suffer
it
to
burste
forthe
.
M.
Wherfore
let
vs
vnderstand
,
that
here
are
condempned
all
signes
of
rancoure
,
and
a
maliciouse
mynde
.
By
what
kinde
of
meanes
so
euer
they
burst
forth
.
The
tokens
of
anger
.
whether
it
be
in
murmuring
,
or
in
ragynge
,
or
in
reprochynge
,
or
in
turnynge
away
the
face
disdainefully
,
or
in
frownynge
,
or
in
turning
vp
of
the
nose
,
with
mowes
and
mockes
,
&
suche
lyke
.
By
such
kinde
of
signes
,
the
trouble
and
perturbation
of
an
angry
mind
is
often
times
bewraied
,
euen
as
the
pleasuntnes
of
a
louinge
minde
by
certaine
and
speciall
signes
is
declared
.
Shall
be
in
daunger
of
a
counsaile
.
E.
The
Greke
worde
signifieth
a
sitting
of
iudges
which
Chrisostome
also
sheweth
.
In
suche
sessions
,
(
as
in
the
court
of
Mars
at
Athens
,
)
greate
matters
were
wont
to
be
handled
:
and
also
men
were
wonte
to
delyberate
,
of
the
order
of
ponishement
.
Bu.
Christ
therfore
,
by
the
mention
of
a
sessions
,
(
applyinge
it
to
the
orders
and
customes
of
men
)
dothe
declare
,
that
they
shall
haue
the
greatter
ponishement
,
whiche
slacke
the
brydell
of
anger
.
As
if
he
should
haue
sayd
:
such
a
one
is
worthye
to
haue
a
counsell
and
sessions
vppon
hym
,
if
God
might
be
satisfied
.
But
he
that
saith
thou
foole
.
The
third
degree
is
,
when
anger
bursteth
out
to
open
reproche
,
The
thirde
step
to
murther
.
M.
For
he
that
callethe
his
brother
foole
,
doth
shewe
forth
an
vndoubted
anger
of
the
mynde
.
By
this
woorde
foole
he
vnderstandeth
all
maner
of
euyll
callinges
,
of
cursinges
,
of
banninges
,
of
raylinges
,
and
of
euill
wyshinges
.
Shal
be
in
daunger
of
hell
fyer
.
A.
That
is
euerlastinge
damnation
.
For
although
Christ
doth
adiudge
them
onely
to
hell
fyer
,
which
burst
forth
into
open
reproche
,
notwithstanding
he
doth
not
exempt
anger
from
the
same
ponishment
,
but
alludinge
the
same
to
earthly
iudgementes
,
he
dothe
affirme
that
God
wyll
be
the
iudge
of
secrete
anger
to
ponishe
the
same
.
But
because
he
excedeth
more
,
whiche
be
wraieth
his
disdayne
,
&
hatred
,
with
an
euyll
toungue
,
he
saythe
that
he
is
giltie
,
before
the
whole
counsel
of
heauen
,
to
haue
the
greatter
ponysshement
.
And
he
appoynteth
them
to
hel
fyer
,
which
burst
out
to
raile
with
wordes
of
reproche
:
signifiinge
that
hatred
,
and
what
soeuer
,
is
contrary
to
loue
,
leadeth
to
the
destruction
of
euerlastyng
deathe
.
But
as
concerning
the
name
of
hel
fier
,
This
hel
fyer
is
called
in
the
latten
tongue
Gehenna
●…guis
.
diuers
wryters
write
muche
.
B.
Gehennon
was
in
the
valley
of
the
tribe
of
Beniamin
,
of
the
which
there
is
mention
made
in
the
booke
of
Iosua
,
the
28.
chap
:
but
it
was
possessed
of
the
wicked
,
in
the
which
they
burnte
their
sonnes
and
daughters
,
and
sacrifyced
theim
to
deuylles
,
euen
to
Moloch
,
and
Rempham
.
The
same
was
also
called
Topheth
.
4.
King.
23.
Of
the
whiche
wee
reade
this
,
And
he
defiled
Topheth
,
which
is
in
the
valley
of
the
children
of
Hinnom
,
that
no
man
should
offer
his
sonne
or
his
daughter
in
fier
to
Moloch
.
Moreouer
in
the
boke
of
the
chronicles
,
it
is
written
thus
.
He
offered
insence
in
the
valleye
of
the
sonne
of
Hinnon
,
2.
Cor.
28.
and
burnt
his
children
in
fyer
after
the
abhomination
of
the
Gentiles
,
whom
the
lorde
cast
out
before
the
children
of
Israell
.
Also
in
the
prophesie
of
Ieremy
.
It
shal
no
more
be
called
Topheth
,
Ier.
7
&
.
19
or
the
valleye
of
the
chyldren
of
Hinnon
,
but
the
valley
of
slaughter
,
for
in
Topheth
they
shal
be
bourned
,
because
they
shall
elles
haue
no
rome
.
The
auncient
writers
thincke
that
Topheth
was
so
called
of
the
custome
of
the
sacryfices
of
Moloch
:
to
whom
when
their
infantes
were
offered
,
they
did
play
vpon
theyr
tympanies
,
Heathen
abhominations
.
that
when
they
were
burned
theyr
pittiefull
crie
myght
not
be
heard
,
for
the
Hebrewe
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Toph
,
is
saide
to
signifie
a
tympany
.
Finally
(
because
in
this
place
the
infants
were
burnt
,
or
because
this
Topheth
was
in
the
valley
whiche
was
called
Gehennon
,
&
was
a
place
of
wonderful
abhomination
,
into
the
which
the
dead
carcases
,
and
what
so
euer
was
fylthy
,
were
cast
out
of
Hierusalem
,
a
place
in
the
whiche
the
wicked
were
ponished
)
it
was
so
called
:
the
which
Esayas
describeth
thus
.
Topheth
,
or
the
fyer
of
peyne
is
ordeined
from
the
beginnynge
:
yea
,
euen
for
kynges
it
is
prepared
,
this
hath
the
lord
set
in
the
depe
,
and
made
it
wyde
:
Esay
.
30.
the
burning
wherof
is
fier
and
much
woode
.
the
breath
of
the
lord
whiche
is
a
ryuer
of
brymstone
doth
kindel
it
.
Math.
8.
This
place
of
ponishement
(
wherof
our
sauiour
Christe
speaketh
here
)
are
those
outward
darkenesses
,
into
the
which
the
reprobate
are
caste
.
The
lorde
therefore
vsing
then
the
vulgare
toungue
,
vsurped
this
woord
Gehennam
ignem
,
that
is
hell
fier
,
for
the
torment
of
soules
which
is
to
com
.
And
he
doth
it
,
to
declare
what
an
vnspekeable
force
of
torment
abydeth
for
the
reprobate
:
Esay
.
66.
the
which
kinde
of
torment
also
the
prophet
calleth
vnquenchable
fyer
,
sayinge
.
Their
fyer
shall
not
be
quenched
.
The
which
saying
the
lord
vsed
when
he
spake
of
hell
fyer
,
in
the
.9
.
of
Marke
,
expoundinge
him selfe
after
a
sorte
,
what
he
ment
by
hell
fyer
,
saying
.
Mark.
9
It
is
better
for
thée
to
go
halte
and
lame
,
into
the
kingdome
of
God
,
then
hauinge
twoo
féete
,
to
be
cast
into
hell
fyer
,
which
neuer
shal
be
quenched
,
wher
the
worme
dieth
not
,
nor
the
fier
goeth
out
.
23.
Therefore
if
thou
offerest
thy
gift
at
the
aultare
:
and
there
remembrest
that
thy
brother
hath
ought
against
thee
.
Therefore
if
thou
offerest
.
C.
This
small
clause
or
sentence
doth
confirme
and
expounde
that
doctrine
whiche
was
spoken
of
before
.
Bu.
Christ
taught
what
was
forbidden
by
the
law
of
God
in
this
point
,
Thou
shalt
not
kil
:
and
now
it
followeth
what
God
hath
commaunded
by
the
same
.
Loue
is
fulfillin●…
the
law●…
C.
The
effecte
and
somme
is
,
that
we
do
then
satisfye
and
fulfill
the
commaundement
of
the
lawe
,
(
by
the
whiche
wee
be
forbidden
to
kill
)
if
that
we
lyue
in
vnytie
and
loue
with
our
neyghboures
.
And
that
Christe
myghte
the
more
moue
our
mindes
,
he
pronounceth
that
the
verye
dueties
of
pietie
and
gladnesse
,
are
vnacceptable
to
God
,
&
not
regarded
of
hym
,
if
that
we
dissente
and
disagree
amonge
our selues
.
For
when
as
he
commaundeth
those
whiche
hurte
one
of
their
bretherne
,
to
come
fyrst
in
fauour
with
him
.
before
they
offer
theyr
gift
,
he
signifieth
vnto
vs
,
that
so
long
as
we
are
throughe
our
owne
falte
alienate
from
our
neighbours
,
we
haue
no
accesse
vnto
God.
Wherefore
,
if
men
by
their
hatred
&
ire
,
do
pollute
&
corrupt
al
their
worshyping
which
they
geue
vnto
God
,
we
may
therby
gather
how
greatly
he
estemeth
mutuall
amitie
,
brotherly
loue
,
peace
&
concorde
amongest
vs
.
M.
Christe
therfore
noteth
the
errour
and
false
perswasion
of
the
Iewes
,
which
they
conceiued
of
their
oblations
,
in
the
which
,
they
so
put
&
placed
al
their
seruice
of
god
,
the
they
thought
they
dyd
him
hie
pleasure
,
if
they
did
often
vse
to
offer
gyftes
vnto
him
,
whom
they
thought
to
haue
such
pleasure
in
them
as
haue
the
princes
of
this
world
,
to
whom
giftes
are
more
acceptable
than
the
concord
and
vnitie
of
their
subiectes
.
But
Christ
teacheth
vs
,
that
God
dothe
specially
require
of
vs
to
agree
amonge
our selues
,
and
that
without
this
concord
,
he
doth
not
accepte
those
thinges
whiche
are
offered
vnto
him
,
&
which
seme
to
partaine
to
his
honour
.
But
we
must
vnderstande
that
the
same
which
is
spoken
here
of
offerings
is
,
by
a
figure
(
called
Synecdoche
)
spoken
,
of
praier
,
of
almes
dedes
,
&
such
like
also
.
For
the
scripture
calleth
alms
dedes
,
●…lip
.
4.
the
sacrifices
of
a
good
harte
,
&
yet
we
heare
of
Paules
mouth
,
Cor.
13.
that
he
which
bestoweth
all
his
substance
and
goodes
vpon
the
poore
,
&
yet
hath
not
loue
,
is
nothynge
.
Finally
God
dothe
take
,
&
acknowledge
none
to
be
his
children
,
but
those
which
be
haue
them selues
as
brethern
one
towards
an
other
.
And
there
remembrest
,
that
thy
brother
hath
ought
agaynst
thee
.
C.
Although
Christ
commaundeth
them
,
which
are
iniuriouse
towards
their
bretherne
,
to
seke
to
please
and
pacifie
them
againe
,
notwithstanding
vnder
one
collour
he
sheweth
how
preciouse
concorde
is
before
God.
24.
Leaue
there
thine
offering
before
the
aultare
:
and
go
thy
way
firste
,
and
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gifte
.
Leaue
there
thine
offering
.
M.
He
saithe
not
take
away
thy
gift
,
for
he
wold
not
haue
vs
to
dispaire
of
the
grace
of
God
whiche
may
be
recouered
,
neither
wold
he
that
we
should
leaue
of
to
worship
God
.
As
if
he
shold
saye
:
that
which
thou
hast
begon
in
offering
thy
gift
(
accordinge
to
the
prescript
law
)
is
good
,
so
that
thou
do
not
neglect
that
which
ought
first
to
be
done
.
C.
Notwithstanding
this
question
might
be
obiected
.
Question
.
Is
it
not
an
absurd
thing
that
charitie
&
loue
should
be
more
then
the
worwip
&
honoure
of
God
?
For
we
must
eyther
say
,
that
there
is
a
preposterouse
order
of
the
law
,
or
els
,
that
the
first
table
ought
to
be
preferred
before
the
seconde
.
Aunswere
.
This
question
may
easely
be
aunswered
thus
.
That
the
woordes
of
Christ
do
perteine
,
&
tend
to
no
other
ende
then
to
shewe
,
how
falsely
they
professe
them selues
to
be
worshippers
of
God
,
which
despice
their
afflicted
bretherne
.
For
vnder
the
colour
(
as
it
was
shewed
euen
now
)
he
doth
declare
the
externall
exercises
of
diuine
worship
,
by
the
which
men
often
times
do
faine
godlines
,
a
great
deale
more
then
they
do
in
dede
testifie
the
same
.
And
go
thy
way
first
.
M.
The
byshops
of
Rome
teache
vs
an
other
maner
of
lesson
than
this
:
The
byshop
of
Romes
doctrine
.
for
they
say
go
first
to
the
priest
,
&
confesse
thy
syns
vnto
him
,
&
then
approche
to
the
ecclesiasticall
communion
.
But
Christ
truly
sendeth
him
not
to
the
preste
,
but
to
his
brother
what
so
euer
he
be
,
whom
he
hath
offended
.
And
be
reconciled
.
B.
To
be
reconciled
,
Reconciliation
is
(
al
hatred
&
discord
set
apart
)
to
restore
al
the
former
loue
,
concorde
,
frendship
,
necessitie
,
&
familiarite
that
was
wont
to
be
.
And
then
come
.
B.
By
these
words
our
sauiour
Christ
meaneth
nothing
elles
,
but
that
reconciliation
was
of
more
price
than
sacrifice
,
that
whiche
sacrifice
in
those
daies
(
Moyses
law
florishing
)
was
counted
most
excellent
.
This
was
agreable
to
the
which
the
prophete
Osee
hath
.
Osee
.
6.
I
will
haue
mercy
&
not
sacrifice
,
and
I
esteme
the
knowledge
of
God
more
then
burnt
offeringe
.
M.
He
beddeth
them
not
therfore
to
offer
according
to
the
maner
of
the
lawe
,
&
yet
for
all
that
,
he
forbiddeth
theim
not
.
For
as
yet
the
tyme
was
not
come
,
that
these
rightes
&
ceremonies
should
ceasse
.
But
he
behaueth
him selfe
warely
,
least
he
should
offende
the
Iewes
,
the
whiche
warynes
also
,
he
vsed
in
a nother
place
,
Math.
23.
saying
.
These
ought
ye
to
haue
done
,
and
not
to
leaue
the
other
vndone
.
Also
by
this
sentence
he
doth
signifie
,
that
the
falte
of
iniurie
is
remitted
before
God
,
if
that
brotherly
vnitie
be
restored
by
reconciliation
.
Then
saith
he
offer
thy
gift
,
as
if
he
shuld
saye
,
then
is
the
gift
thanckeful
&
acceptable
in
the
sight
of
God
.
V.
This
sentence
of
Christ
is
agreable
,
with
the
saying
of
S.
Iohn
,
who
writeth
thus
.
Derely
beloued
,
if
our
hart
condempne
vs
not
,
then
haue
we
trust
to
God
ward
,
&
what
so
euer
we
aske
,
1.
Iohn
.
3.
we
receyue
of
him
,
because
we
kepe
his
commandementes
,
&
do
those
things
which
ar
pleasant
before
him
25.
Agree
with
thine
aduersary
quickely
while
thou
art
in
the
way
with
hym
,
least
that
at
any
time
thy
aduersarye
deliuer
thee
to
the
iudge
,
&
the
iudge
deliuer
thee
to
the
minister
:
and
then
thou
be
cast
into
pryson
.
Agree
with
thine
aduersary
.
C.
Althoughe
Christ
doth
seeme
to
procede
and
go
forward
with
this
matter
,
and
not
onely
to
exhorte
those
to
reconciliation
which
had
done
iniurie
to
their
bretherne
,
but
also
which
are
vniustely
prouoked
:
yet
notwithstanding
he
rather
had
respect
to
an
other
ende
,
namely
,
that
he
myghte
cut
of
the
occasion
of
hatred
&
discorde
,
and
that
he
might
shewe
the
way
&
meane
to
encrease
good
wil
:
The
cause
of
Iniuries
.
For
whervpon
cometh
so
many
iniuries
,
but
onely
that
so
manye
men
are
so
gredy
of
their
priuate
righte
:
that
is
,
they
seeke
their
owne
commoditie
,
by
other
mens
losse
and
damage
?
For
all
men
are
so
blinded
with
selfe
loue
,
that
they
flatter
them selues
in
euyl
causes
.
Christ
therfore
,
to
th
end
he
might
touch
hatred
,
contentions
,
striffes
,
&
all
kynde
of
iniuries
:
he
reproueth
that
pertinacy
,
the
welspring
of
al
these
euils
,
&
appointeth
his
to
be
ready
to
moderation
,
&
equitie
,
that
they
geuing
place
to
extremite
,
mai
redeme
peace
&
frendship
with
such
equitie
.
It
were
(
truely
)
to
be
wysshed
for
,
that
no
strife
or
contention
might
at
any
tyme
happen
among
vs
.
And
this
is
certaine
,
that
men
,
at
no
time
shuld
come
into
strife
&
contention
,
if
that
the
meeke
&
gentle
behauiour
were
amongst
them
which
ought
to
be
.
A
remedy
against
contention
.
But
because
it
is
almoste
impossible
,
but
that
strife
do
arise
.
Christ
sheweth
the
remedy
,
by
the
which
they
may
be
abated
,
namely
if
we
bridle
our
affections
,
&
ar
redyer
to
depart
with
losse
,
then
to
prosecute
our
righte
with
obstinate
rigour
.
E.
He
calleth
him
an
aduersarye
,
with
whom
we
haue
strife
&
action
in
the
law
.
But
Christ
doth
reuoke
&
withdraw
those
that
ar
his
,
from
strifes
and
contentions
,
takynge
hys
argument
of
the
danger
ensuing
.
Oftentimes
he
that
hath
beste
right
,
hath
most
wrong
in
iudgement
,
&
he
that
is
worthy
of
ponishement
,
ouercommeth
.
Agre
with
thine
aduersary
quickly
,
while
thou
arte
in
iudgement
,
lest
thou
fele
the
extremitie
of
the
lawe
.
While
thou
art
in
the
waye
.
C.
That
is
,
while
the
matter
as
yet
hangeth
in
equal
ballance
.
Luke
.
1●…
Christ
often
times
vsed
this
exhortation
,
as
apereth
in
Luke
,
wher
the
sermon
made
in
the
mount
is
not
declared
,
but
an
epitome
of
diuers
of
Christes
sayings
is
gathered
.
Hereby
also
apereth
what
is
to
agree
in
the
waye
,
namely
before
the
matter
be
brought
vnto
the
iudge
.
Lest
at
any
time
thy
aduersary
deliuer
the
to
the
iudge
Some
expound
this
part
metaphorically
that
the
heauenvly
iudge
wil
deale
with
vs
extreamely
,
in
somuch
that
he
will
remyt
nothing
,
vnlesse
we
seke
to
pacifie
those
contentions
which
we
haue
with
our
neybours
.
But
more
simplely
it
may
be
taken
that
Christe
admonisheth
how
that
this
is
most
profitable
for
vs
,
The
co●…tiouse
〈◊〉
shall
fele●…treme
iu●…ment
.
to
agre
betimes
with
our
aduersaries
.
And
yet
we
must
not
deny
,
but
that
the
similitude
is
very
aptly
referred
to
God
,
because
he
shall
feele
iudgement
without
mercy
,
which
is
troublesom
with
his
brethern
,
&
geuen
to
extreme
contention
.
Therfore
the
simple
and
true
meaning
is
this
.
If
there
happen
any
contention
among
you
,
by
&
by
agree
one
with
an
other
,
for
I
will
not
haue
you
to
contend
one
with
an
other
about
your
right
,
but
rather
geue
place
and
suffer
wrong
.
And
the
iudge
deli
.
The
olde
interpretour
hath
translated
the
greke
word
thus
,
and
the
iudge
deliuer
the
to
thee
iayler
.
But
the
minister
or
iailer
is
he
which
fulfilleth
&
executeth
the
commaundement
of
the
iudge
.
26
Verely
I
say
vnto
thee
,
thou
shalt
not
depart
thence
vntil
thou
haue
payde
the
vtmost
farthinge
.
Verely
I
saye
vnto
thee
,
thou
shalt
not
departe
thence
.
As
if
he
shoulde
haue
said
,
if
thou
be
cast
once
into
prison
,
hauing
then
no
libertie
to
agree
with
thyne
aduersarye
,
thou
shalt
not
onely
get
affliction
of
thy
body
,
and
ignominie
,
but
also
thou
shalt
not
be
deliuered
vntyl
thou
haue
payd
the
very
vttermost
farthing
,
which
thy
aduersary
shall
require
,
where
as
before
he
had
ben
so
far
prouoked
thou
myghtest
haue
agreed
for
lesse
.
Euen
so
in
renuynge
of
frendeship
,
be
thou
not
to
curiouse
in
examininge
who
was
in
the
faulte
moste
:
onely
se
that
thou
depart
from
somwhat
of
thy
right
,
so
that
thereby
vnitie
&
concorde
may
be
kepte
.
C.
But
here
the
papistes
very
fondely
with
a
perpetuall
allegory
of
this
place
,
●…e
peny
pur●…ory
of
the
●…pistes
is
●…e
builded
.
do
buylde
their
purgatory
.
It
is
most
playne
&
euident
,
that
Christ
did
shewe
of
the
beneuolence
and
good
wil
which
ought
to
be
among
men
.
Yet
they
are
nothinge
at
all
ashamed
,
to
peruert
his
wordes
,
&
to
wrest
the
same
into
a
contrarye
sence
,
so
that
they
maye
blinde
and
deceyue
the
ignorant
and
vnlearned
.
But
because
they
deserue
not
any
longe
confutation
,
we
wyll
shew
in
one
woord
,
howe
shameful
their
folly
is
.
They
fayne
the
aduersary
in
this
place
mentioned
to
be
the
denyll
.
And
Christe
truely
,
(
as
is
euident
by
the
texte
)
commaundeth
the
faithfull
to
be
louinge
to
him
,
namely
to
the
aduersarye
.
So
that
by
this
reason
the
Papistes
wolde
haue
vs
frendes
and
bretherne
with
the
deuil
.
But
let
them
(
to
finde
out
their
pouling
penny
purgatory
)
be
bretherne
and
frindes
with
the
deuill
and
they
liste
,
for
we
will
not
so
paynefully
be
purged
.
Vntyll
thou
haue
payde
the
vttermost
farthinge
.
C.
Nowe
if
it
be
lawfull
to
cauill
,
here
also
is
their
fonde
error
confuted
,
and
refelled
.
For
if
they
which
are
once
in
purgatory
neuer
come
out
agayne
,
vntyll
they
haue
payed
the
vtmost
farthyng
,
it
followeth
that
the
praiers
of
them
which
are
alyue
,
for
the
deade
,
are
but
vayne
,
and
of
none
efecte
.
Neyther
doth
Chryst
admit
other
men
with
their
satisfaction
to
paye
the
dette
,
but
requireth
euerye
man
to
paye
his
owne
debte
.
So
that
yf
masses
,
dirges
,
trentalles
,
&
other
satisfactions
be
vnprofitable
,
how
hot
so
euer
the
fyer
of
Purgatory
do
burne
&
flame
,
yet
shall
the
kytchens
of
the
priestes
and
moonkes
be
feruente
colde
,
for
whiche
cause
they
fight
so
earnestly
M.
Wherfore
this
is
to
be
noted
,
that
the
Apostle
Paule
doth
diligently
teache
,
that
there
is
no
sauinge
health
for
mankinde
,
but
onely
in
the
mercy
of
God
,
by
the
bloud
of
Iesus
Christe
,
by
the
which
we
are
redemed
,
and
reconsiled
to
the
father
,
if
we
cleaue
vnto
Christ
with
a
sure
faithe
,
to
the
which
doctrine
,
the
dreame
of
purgatory
fier
,
is
cleane
contrary
.
27
You
haue
hard
what
was
sayd
of
olde
tyme
:
Thou
shalte
not
committ
adultery
.
You
haue
hearde
what
was
.
C.
Christe
procedeth
in
his
disputation
.
B.
and
restoreth
the
other
commaundement
to
his
proper
sence
.
Bu.
The
Phariseis
thought
that
they
fulfilled
the
law
very
well
,
if
any
committed
not
adultery
,
that
is
,
they
were
thought
holye
and
iuste
,
if
they
absteyned
from
other
mens
wyues
,
being
contented
with
their
own
hauinge
no
care
of
impure
,
and
fylthye
thoughtes
,
&
communication
.
C.
Therefore
our
lorde
teacheth
vs
,
that
the
lawe
of
God
is
not
onely
in
pollitike
order
,
the
guide
of
our
life
,
to
reforme
external
maners
,
but
also
that
it
requireth
pure
and
sounde
affections
of
the
harte
.
But
we
must
remember
that
which
was
spoken
of
before
,
that
although
Christ
reherseth
the
woordes
of
the
lawe
,
yet
notwithstanding
he
reproueth
the
grose
and
wronge
sence
,
whiche
false
interpretours
haue
brought
in
.
Verse
.
17.
For
already
he
hath
declared
that
he
came
not
to
renewe
the
law
,
but
as
a
faithfull
interpretour
to
fulfyll
the
lawe
once
geuen
.
28
But
I
say
vnto
you
,
that
who
so
euer
loketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
in
his
hart
already
.
But
I
say
vnto
you
.
Bu.
By
this
commandement
he
teacheth
that
al
kind
of
filthines
vncleanes
,
&
concupisence
of
the
fleshe
in
the
hart
,
in
the
sences
,
in
signes
,
&
in
talk
,
is
prohibited
&
forbidden
.
Adultery
.
C.
For
he
saith
that
they
are
not
onely
adulterers
before
God
,
which
defile
other
mennes
wiues
,
but
also
they
whiche
pollute
their
eyes
,
with
vngodly
desire
.
This
is
a
figuratiue
kind
of
speache
:
because
men
do
not
only
make
their
eies
gilty
,
but
also
their
wishes
and
inflamations
of
theyr
harte
.
Therfore
Paule
apointed
chastity
in
the
body
&
spirite
.
1.
Cor.
7.
But
Christ
here
had
a
very
grose
opinion
to
confute
:
because
the
Iewes
thought
that
they
only
ought
to
refrain
from
the
external
,
and
carnall
copulation
.
Notwithstanding
because
the
eies
dothe
allure
the
minde
with
his
intisementes
,
and
lust
doth
pearce
,
&
burst
forthe
as
it
were
through
these
windowes
,
Christ
vsed
this
forme
of
speache
,
when
he
wolde
disalowe
and
condemne
concupicence
of
the
fleshe
.
Concupisence
.
And
that
maye
easely
be
coniectured
,
by
this
woord
of
lustinge
.
By
the
which
we
ar
taught
,
that
they
ar
thought
to
be
adulterars
before
God
,
not
onelye
which
conceiue
whoredom
in
their
myndes
with
a
fixed
and
sure
consent
,
but
also
such
as
geue
place
to
euery
pricke
of
the
fleshe
.
Wherfore
the
grosenes
,
and
open
hypocrisie
of
the
Papistes
is
excedynge
,
The
Papists
deny
concupisence
to
be
sin
whiche
deny
concupisence
to
be
syn
,
vntill
the
harte
of
man
wholly
consenteth
to
the
same
.
But
it
is
no
meruaile
that
sinne
is
made
so
slight
of
them
,
which
neuer
thincke
on
their
vyce
,
but
ascribe
to
merites
,
the
righteousenes
of
workes
.
M.
We
see
therefore
that
Christ
in
this
place
dealeth
not
with
Puplicanes
&
sinners
,
but
with
hipocrites
,
Iusticiaries
,
&
proud
phariseis
,
whose
hipocrisy
always
resisted
the
doctrine
of
Grace
.
For
when
as
they
were
impure
,
and
polluted
with
sinne
,
yet
they
wolde
in
no
wise
seme
so
to
be
,
because
they
did
alwaies
hyde
the
sayde
vncleanenes
of
their
hartes
with
that
externall
shewe
of
sanctimonye
and
outwarde
holines
.
To
the
ende
he
might
bewraye
this
he
hath
restored
the
vigor
and
parfecte
strengthe
of
the
lawe
:
and
therefore
he
speaketh
of
hym
,
which
doth
not
onelye
couet
with
the
harte
,
but
also
fulfylleth
the
same
concupisence
,
and
bryngeth
it
to
passe
in
dede
.
Yea
,
and
the
lawe
it selfe
condempneth
this
concupissence
or
lust
,
Exod
20.
as
apereth
in
Exodus
.
Thou
shalt
not
couet
thy
neyghbours
wyfe
.
The
Iewes
knew
this
,
but
they
did
not
consyder
that
the
lust
of
the
hart
was
before
God
,
euen
as
the
actuall
deede
of
adultery
.
Bu.
Notwithstandinge
lett
no
man
flatter
him selfe
vpon
the
wordes
of
Christ
,
or
take
occasion
to
do
euyll
,
and
saye
,
if
luste
make
me
an
adulterer
,
I
wil
brynge
the
same
to
efecte
,
or
I
wyl
committ
the
actuall
deede
,
that
I
mighte
not
be
counted
so
in
vayne
.
The
adulterer
in
wyll
and
minde
.
For
truely
thou
shalte
not
be
so
called
,
or
counted
without
iust
cause
,
and
thy
deseruinge
,
which
haste
done
all
that
the
fylthye
adulterar
doth
,
sauing
,
the
very
actual
dede
,
which
no
doubt
thou
woldest
haue
done
,
if
thou
myghtest
haue
had
lybertie
,
time
,
and
occasion
,
to
the
fynishynge
of
the
same
.
Therefore
thy
vertue
dyd
not
staye
thee
from
adultery
,
but
hauinge
no
power
,
&
occasion
also
beinge
contrary
to
thy
purpose
,
thou
arte
let
,
so
that
thou
also
arte
vniust
,
and
an
adulterer
.
But
for
certayne
,
thou
dost
more
greuousely
offend
and
doste
deserue
more
cruell
ponishment
if
thou
onely
quenche
not
the
burnynge
fyer
of
concupiscence
,
but
also
,
if
thou
bridell
not
thy selfe
from
the
impure
and
fylthy
action
.
But
forsomuche
as
there
is
no
man
liuinge
,
whiche
at
some
tyme
hath
not
lusted
,
the
lorde
approuethe
by
this
lawe
,
that
all
men
are
subiect
to
sin
,
and
nede
the
grace
of
God
,
and
the
iustification
of
Christe
,
whiche
is
onely
iust
,
impoluted
and
pure
,
and
dothe
particypate
vnto
vs
his
righteousenes
by
faith
:
by
the
whiche
name
,
the
Apostels
called
fayth
,
and
our
righteousenes
,
&
the
parfection
of
the
lawe
.
29.
If
thy
ryghte
eie
hinder
thee
,
plucke
him
out
,
and
cast
it
from
thee
.
For
bet-it
is
vnto
thee
,
that
one
of
thy
members
perishe
,
then
that
thy
whole
body
should
be
cast
into
hell
.
If
thy
right
eie
offende
thee
.
C.
Because
that
Chryst
mighte
seeme
to
seuerely
to
vrge
men
in
this
natural
imbecillitie
&
wekenesse
of
fleshe
and
bloud
,
he
doth
preuent
al
those
mutterings
that
might
be
made
.
To
be
short
,
he
declareth
that
althoughe
it
be
harde
,
sharpe
,
and
troublesome
,
whiche
the
lorde
commaundeth
:
yet
notwithstandinge
we
are
not
thereby
excusable
:
because
the
ryghteousenes
of
God
oughte
to
be
of
more
pryce
vnto
vs
,
than
all
other
thinges
,
whiche
are
deere
and
preciouse
.
For
some
mighte
saie
,
what
shall
becomme
of
vs
,
if
the
matter
be
so
,
when
as
we
be
so
apte
to
all
euyll
cogytations
and
thoughts
,
that
we
can
scarse
tourne
our selues
aboute
,
and
caste
oure
eye
on
the
one
syde
,
but
strayghtewaye
vnloked
for
,
one
daungerouse
snare
or
other
appereth
,
sette
and
pytched
before
oure
eyes
,
to
take
vs
.
To
this
he
faithe
,
Againe
,
and
agayne
,
yea
continually
ye
must
take
héede
,
●…unswere
.
that
you
haue
a
consideration
and
respecte
to
your
owne
infirmitie
,
yea
,
see
that
ye
auoyde
all
occasion
of
offence
and
prouocation
,
neyther
let
any
thinge
at
no
time
be
so
dere
vnto
you
(
if
it
bringe
to
destruction
)
for
whose
sake
,
you
shoulde
suffer
your selues
to
be
seduced
,
&
so
to
incurre
the
daunger
of
euerlastynge
peryll
and
payne
.
There
is
nothinge
so
neere
vnto
you
,
nothinge
so
conioyned
and
knit
,
nothinge
so
nere
of
bloud
,
yea
,
there
is
nothinge
so
entierly
beloued
of
you
,
which
ought
not
to
be
cut
of
,
if
so
be
that
occasion
required
,
yea
,
although
it
were
one
of
your
membres
,
and
that
the
pryncipall
and
moste
necessary
,
as
the
right
eye
,
or
the
righte
hande
.
For
there
oughte
no
member
be
vnto
vs
of
suche
estimation
,
and
price
,
that
for
the
loue
of
the
same
we
shoulde
forsake
God
,
the
creatour
of
our
whole
body
.
C.
Neither
yet
,
doth
Christ
meane
that
we
should
mangle
our
body
,
and
destroy
the
same
,
that
we
mighte
obey
God
:
but
because
al
men
wold
wishe
,
not
to
haue
their
sences
so
brydled
,
but
that
they
myght
haue
the
free
vse
of
the
same
,
Christ
teacheth
hyperbolically
,
that
we
must
cut
of
what
so
euer
is
contrarye
to
his
wyll
.
And
he
dothe
the
same
verye
warely
:
because
men
do
to
licentiousely
in
this
poinct
fauour
them selues
.
If
the
mind
were
pure
,
then
a
man
shold
haue
his
eies
and
handes
obedient
to
hym
,
●●e
eies
and
●●des
are
●…yded
by
the
●…rte
.
In
the
whiche
it
is
certaine
that
there
is
no
proper
motion
.
In
this
therfore
we
sinne
greatly
,
that
we
are
not
so
carefull
in
auoiding
of
daungerouse
snares
,
as
it
becommeth
vs
.
B.
For
we
must
shun
and
fle
al
occasion
:
and
the
more
we
fynd
our selues
inclined
and
geuen
to
euyll
,
the
more
we
oughte
to
refrayne
our
mynde
from
the
same
.
30.
And
if
thy
righte
hande
hinder
thee
cut
it
of
and
caste
it
from
thee
.
For
it
is
better
for
thee
,
that
one
of
thy
members
perishe
,
then
that
thy
whole
body
should
be
cast
into
hell
.
And
if
thy
ryght
hande
hynder
thee
.
A.
This
verse
tendethe
to
the
same
effect
that
the
former
did
.
C.
The
Greke
texte
hath
,
if
it
offende
thée
.
To
offend
or
hynder
,
is
to
make
a
man
stomble
and
fall
in
the
way
of
the
lorde
.
This
is
a
life
acceptable
vnto
God
namely
to
abyde
in
faithe
and
loue
,
whereby
a
man
maye
go
forwarde
,
in
the
obedience
of
God.
M.
Here
is
to
be
noted
what
greate
necessitie
of
auoydinge
of
offence
,
the
lorde
propoundeth
vnto
vs
.
For
if
that
so
necessary
members
and
instrumentall
helpes
of
the
bodye
,
are
not
to
be
reteyned
and
kepte
,
The
wicked
inclination
of
mans
nature
.
if
they
be
a
hinderaunce
vnto
healthe
:
what
shall
we
then
say
of
them
,
which
so
gredely
cleaue
vnto
vile
things
yea
,
of
no
reputation
,
but
of
the
vanitie
of
this
worlde
,
that
they
wyll
rather
hasarde
and
put
in
venture
the
benefyte
of
eternall
lyfe
,
then
they
wyll
be
secluded
from
them
?
For
it
is
better
.
&c.
M.
This
reason
is
taken
of
the
profyte
of
preseruing
the
whole
.
For
better
it
is
that
som
parte
perishe
,
then
that
the
health
of
the
whole
body
shoulde
be
put
in
daunger
.
A.
The
same
matter
in
effecte
is
handled
,
where
he
entreateth
of
auoydyng
of
offences
,
which
foloweth
in
the
.18
.
chap.
31.
It
is
saide
:
who
so
euer
putteth
awaye
his
wyfe
,
let
hym
geue
her
a
letter
of
diuorcement
.
It
is
sayde
.
Bu.
These
woordes
do
parteyne
to
the
lawe
,
of
eschewinge
adulterye
,
and
do
teache
that
truely
and
vndefiledly
we
ought
to
kepe
the
faythe
of
wedlocke
.
C.
For
euen
as
the
Iewes
thought
that
they
behaued
them selues
falsely
and
amisse
before
God
,
yf
they
kepte
not
the
lawe
after
a
politique
order
,
euen
so
againe
,
what
so
euer
the
pollitique
or
morall
lawe
did
not
prohybite
,
they
fondly
immagined
that
it
was
at
theyr
pleasure
:
Diuorcementes
.
Moyses
in
respecte
of
the
externall
order
,
did
not
forbyd
the
diuorcementes
with
the
wyues
(
whiche
were
wonte
to
be
obserued
)
but
onely
to
take
away
the
occasion
of
luste
,
he
commaunded
,
that
a
byll
of
dyuorcemente
should
be
geuen
to
her
which
was
diuorced
:
For
it
was
a
certayne
testimony
of
manumission
,
and
free
lybertie
,
that
euer
after
,
the
woman
might
be
free
from
the
bondage
and
power
of
the
man
:
and
also
the
man
by
the
same
,
dyd
acknoweledge
and
confesse
,
that
he
dyd
not
put
away
his
wife
,
for
any
ccyme
nor
faulte
,
but
because
shee
dyd
not
please
hym
.
Herevpon
there
sprang
this
errour
,
that
none
whiche
vsed
this
diuorcement
was
in
fault
,
if
so
be
they
satisfied
the
lawe
.
But
amisse
they
toke
a
rule
out
of
the
ciuill
lawe
,
of
liuing
a
godly
and
holy
life
.
For
morall
lawes
are
often
tymes
framed
according
to
the
maners
of
men
:
but
God
in
his
spiritual
lawe
had
not
respect
what
men
could
do
,
but
what
they
ought
to
do
.
So
that
in
the
same
is
conteyned
the
parfect
and
sound
righteousenes
,
althoughe
we
haue
not
power
to
fulfyll
it
.
Therefore
Christ
admonysheth
vs
,
that
all
thinges
which
Moyses
lawe
dothe
allowe
,
are
not
lawful
before
God
.
By
the
cloake
,
and
collour
of
the
lawe
saythe
he
,
he
abuseth
him selfe
with
puttinge
away
his
wyfe
,
The
holy
estate
of
wedlocke
.
geueth
her
a
byll
of
deuorcement
:
but
the
bonde
of
wedlocke
is
more
holy
,
then
that
it
may
be
losed
at
the
will
and
pleasure
of
men
.
For
althoughe
the
man
and
the
wyfe
with
theyr
mutual
consent
do
ioyne
and
couple
them selues
together
:
yet
notwithstandinge
God
doth
knitt
them
together
with
an
inseperable
knot
,
that
they
might
neuer
after
depart
excepte
it
were
for
fornication
.
Let
hym
geue
her
a
byll
of
.
A.
The
reason
of
this
byll
of
diuorcement
was
,
that
it
was
lawful
for
the
wyfe
diuorced
to
conioyne
her selfe
to
an
other
man
,
&
neuer
more
to
haue
to
do
with
her
former
husbande
,
but
shoulde
be
vnto
him
as
an
aliant
and
stranger
.
The
man
did
declare
his
owne
fylthynes
,
when
he
gaue
this
byll
of
dyuorcement
.
Some
wryte
that
this
byl
of
diuorcement
here
mentioned
,
was
made
after
this
forme
folowinge
,
as
shoulde
appere
by
a
coppy
taken
out
of
the
lawe
of
the
Hebrewes
.
THis
byll
made
the
nine
and
twenty
daye
of
Iune
,
The
maner
of
the
bill
of
dyuorcement
of
the
Iewes
.
in
the
yere
from
the
creation
of
the
world
fiue
thousand
&
thirty
,
wytnesseth
that
I
H.
R.
the
sonne
of
W.
R.
dwelling
in
the
cittie
of
London
,
haue
wel
aduised
my selfe
,
no
man
constraininge
me
,
and
haue
dismist
,
set
at
lybertie
,
and
lefte
thee
A.
R.
to
thy selfe
,
whiche
haste
bene
heretofore
my
wyfe
.
And
nowe
hauinge
dismyst
thee
,
and
sette
thee
free
,
I
geue
thee
leaue
to
do
what
thou
wylt
,
and
to
go
and
geeue
thy selfe
to
wife
to
whom
so
euer
it
shal
please
thee
.
In
witnesse
wherof
I
geue
vnto
thee
this
bil
of
diuorcement
,
and
dimissory
epistle
,
being
an
instrument
of
lybertie
,
according
to
the
lawe
of
Moyses
,
and
Israell
.
And
thus
muche
as
concerning
the
bil
of
diuorcement
,
Math.
19
whiche
in
Greeke
is
called
Apostosion
.
Of
this
bill
Christ
speaketh
thus
.
Moyses
for
the
hardenes
of
your
hartes
suffered
you
to
put
awaye
your
wiues
,
but
from
the
beginning
it
was
not
so
.
32
But
I
saye
vnto
you
,
that
who
so
euer
putteth
awaye
his
wife
,
excepte
it
be
for
fornication
,
maketh
her
to
breake
wedlocke
:
and
who
so
euer
maryeth
her
whiche
is
diuorsed
breaketh
wedlocke
also
.
But
I
say
vnto
you
.
M
,
Many
of
the
ciuil
lawes
are
not
good
in
that
they
permite
euyl
thynges
,
as
we
said
euen
nowe
,
and
that
for
the
mallice
of
the
subiectes
,
that
the
publique
&
common
estate
should
not
be
troubled
,
euen
as
we
se
brought
to
passe
in
the
suffering
of
vsery
,
Vsury
.
by
the
whiche
constitution
&
decree
,
there
is
set
a
certayne
meane
of
couetousenes
,
and
helpe
to
their
necessitie
and
neede
,
whiche
nedes
must
borrowe
other
mennes
money
.
Againe
,
they
forbyd
not
all
euyll
thinges
,
neither
do
they
ponishe
those
thinges
,
which
they
forbyd
not
,
as
anger
,
hatred
,
disdaine
,
couetousnes
,
the
impietie
of
the
hart
,
&
such
lyke
.
Neyther
do
they
commaund
all
good
thinges
,
for
they
appointe
nothinge
of
faith
,
of
hope
,
of
loue
,
of
the
feare
of
God
,
of
pacience
,
of
brotherly
loue
,
and
such
like
.
A.
Therfore
for
so
much
as
this
lawe
of
Moyses
was
altogether
politique
Christ
as
a
heauenly
master
,
teaching
true
godlines
,
sheweth
what
must
be
done
in
this
busines
:
he
saith
that
the
wyfe
maye
not
be
put
away
:
Excepte
it
be
for
fornication
.
For
worthely
and
not
without
iust
desert
,
is
that
wife
cast
of
,
which
hath
violated
and
broken
that
holy
knot
,
&
defyled
her
husbandes
bed
,
because
throughe
her
faulte
,
the
man
obteyneth
lybertie
.
Maketh
her
to
breake
wedlocke
.
C.
Namely
if
she
marry
an
other
.
Of
this
you
maye
rede
more
at
large
in
the
.19
cha.
folowing
.
33.
Againe
,
ye
harde
how
it
was
said
vnto
them
of
olde
time
,
thou
shalte
not
forsweare
thy self
,
but
shalt
performe
to
the
lorde
those
thynges
that
thou
swearest
.
Agayne
ye
haue
harde
.
Bu.
This
thirde
example
,
is
partely
in
the
20.
of
Exod.
and
in
the
.19
.
of
Leuit.
and
partly
in
the
.30
of
Numeri
,
&
23.
of
Deutro
This
same
commaundeth
of
the
sanctification
and
glorifiyng
of
the
name
of
God
,
of
the
constancy
and
performance
of
wordes
,
of
the
iuste
moderation
of
the
tongue
,
that
we
vse
not
the
same
to
lycenciously
.
Thou
shalt
not
forsweare
thy selfe
.
C.
This
sentence
of
Christe
also
here
spoken
,
●…es
.
is
not
the
correction
of
the
Lawe
,
but
rather
a
true
and
proper
interpretation
.
For
God
did
not
onely
condemne
periury
in
the
Lawe
,
but
also
the
rashenes
of
swearing
,
whiche
did
derogate
the
reuerence
of
his
name
.
Neither
dothe
he
onely
take
the
name
of
the
lorde
God
in
vayne
,
whiche
forsweareth
him self
,
but
he
also
which
in
trifling
and
vayne
thinges
,
or
in
common
talke
,
rashely
and
contemptuously
taketh
the
name
of
God
.
Finally
,
when
as
the
Lawe
did
condemne
euery
prophanation
of
the
name
of
God
,
the
Iewes
did
imagine
that
the
faulte
only
consisted
in
periury
Christe
nowe
reprehendeth
this
errour
so
grose
,
and
commaundeth
that
we
performe
our
vowes
&
othes
to
the
lorde
:
For
he
whiche
after
an
othe
begyleth
his
neighbour
,
is
not
only
deceitfull
to
men
,
but
also
is
iniurious
to
God
But
performe
.
B.
Some
referre
this
performaunce
to
vowes
,
when
as
any
thing
religiously
is
promysed
to
God
.
But
this
sentence
of
Christe
doth
very
well
comprehende
all
couenauntes
,
vargaines
,
and
promyses
,
whiche
are
confirmed
with
takinge
the
name
of
God
.
For
God
is
then
made
a
witnes
betwene
the
parties
and
a
suertie
,
to
whome
they
geue
their
faythe
.
C.
Therefore
he
that
forsweareth
hym selfe
doth
not
only
breake
promyse
with
men
,
but
also
with
God
,
because
he
toke
God
to
witnesse
.
34
But
I
saye
vnto
you
,
ye
shall
not
sweare
at
all
:
neyther
by
heauen
,
because
it
is
the
seate
of
God.
Ye
shall
not
sweare
.
C.
Many
are
deceyued
in
this
woorde
(
at
all
)
thinking
that
Christe
thereby
did
condemne
,
●…pinion
〈◊〉
Ana●…stes
.
all
kynde
of
othes
without
exception
.
As
the
Anabaptistes
,
who
thought
that
Christe
did
admitte
no
man
to
sweare
for
any
kinde
of
cause
,
in
that
he
forbad
to
swere
at
al.
But
by
the
text
it self
the
meaning
is
best
gathered
.
For
incontinent
it
foloweth
.
Neither
by
heauen
nor
by
earth
.
Of
othes
.
Who
nowe
seeth
not
that
these
kyndes
of
swearing
,
or
particulers
,
are
added
expositiuely
,
that
they
myght
expresse
the
firste
member
by
destincte
enumeration
.
The
Iewes
had
a
disordered
kynde
of
swearing
,
and
when
they
did
sweare
by
heauen
,
by
the
earth
,
or
by
the
altare
,
they
did
counte
it
as
nothing
.
Christe
to
the
ende
he
might
reproue
this
vice
playnely
declareth
that
they
must
not
sweare
at
all
,
neither
by
this
nor
by
that
,
neither
by
heauen
nor
by
earthe
,
nor
by
any
thinge
.
Whereby
we
may
gather
that
this
worde
At
all
is
not
referred
to
the
substaunce
,
but
to
the
forme
of
an
othe
:
otherwise
,
in
vayne
he
shold
haue
rehersed
these
particulers
.
Wherefore
the
Anabaptistes
bewraye
their
grosse
ignoraunce
,
for
whyle
they
curiously
persiste
in
vrging
one
worde
,
they
ouerpasse
,
&
perceiue
not
the
whole
tenor
of
his
talke
.
A.
Christe
speaketh
here
of
busynes
and
affayres
,
and
familiar
talke
,
about
the
whiche
there
is
no
necessitie
of
an
othe
required
.
In
necessary
causes
,
it
is
not
onely
permitted
to
sweare
,
but
also
is
commaunded
of
God
,
as
appeareth
in
the
sixte
of
Deutronom
.
Deut.
6.10
.
And
the
Prophete
Ieremy
saythe
,
that
an
othe
is
to
be
taken
in
truthe
,
in
Iudgement
and
righteousnes
.
Christ
did
often
tymes
sweare
,
Paule
vsed
an
othe
,
Hebr.
6.
God
also
swore
by
hym selfe
.
Therefore
the
effecte
is
this
,
that
the
name
of
God
is
by
other
meanes
taken
in
vayne
then
by
swearing
.
Therefore
men
must
abstaine
from
all
superfluous
kynde
of
swearing
,
We
must
not
sweare
but
when
iust
occasion
vrgeth
.
and
where
iust
occasion
serueth
there
to
sweare
.
Wherefore
Christe
mente
nothing
els
but
this
,
that
all
kynde
of
othes
were
vnlawefull
,
which
by
any
abuse
did
prophane
the
holy
name
of
God
,
to
the
reuerence
whereof
they
ought
to
serue
.
V.
Finally
he
that
sweareth
doth
twoo
thinges
:
fyrst
he
taketh
God
to
witnes
,
and
sayth
that
he
wyll
fulfill
his
promyse
to
the
honour
of
God
:
Then
he
calleth
vpon
God
as
the
chiefe
iudge
,
that
he
wil
not
suffer
his
office
to
be
abused
,
&
prayeth
that
he
wyll
defende
his
honour
,
and
the
dignitie
of
his
deuine
iudgement
,
and
shewe
the
same
vpon
him
whiche
sweareth
,
excepte
he
kepe
his
othe
.
And
thus
he
constraineth
God
to
take
vengeaunce
,
by
the
mention
of
his
honour
,
truthe
and
office
.
Neither
by
heauen
.
C.
They
are
greatly
deceyued
whiche
expounde
these
maner
of
othes
to
be
corrected
of
Christ
,
because
we
ought
to
sweare
by
God
only
.
For
the
reasons
whiche
he
bringeth
,
do
tende
more
to
the
contrary
,
He
that
sweareth
by
any
parte
of
the
worlde
sweareth
by
God
that
then
we
sweare
by
the
name
of
God
when
we
sweare
either
by
heauen
or
by
the
earth
,
because
there
is
no
part
of
the
worlde
,
in
the
whiche
some
special
note
or
marke
of
the
glory
of
God
is
not
imprinted
.
Obiection
.
Notwithstandinge
,
this
sentence
dothe
not
seme
to
agree
with
the
commaundement
of
the
Lawe
,
where
God
dothe
plainely
commaunde
to
sweare
by
his
name
:
Moreouer
,
it
semeth
to
disagree
with
many
places
of
holy
scripture
,
where
the
almighty
God
complayneth
that
we
do
vnto
him
iniury
,
Aunswere
.
so
often
as
we
sweare
by
his
creatures
.
We
may
aunswere
that
corruption
is
adioyning
to
idolatry
,
when
that
either
the
power
of
iudgement
,
or
the
authoritie
of
approuing
testimony
is
deferred
and
brought
to
them
.
For
the
ende
of
an
othe
is
to
be
considered
,
because
men
called
God
the
reuenger
of
falshod
,
and
the
defender
of
truthe
,
as
we
haue
shewed
already
a
litle
before
.
This
honour
cannot
be
geuen
to
another
without
the
violating
of
his
maiestie
.
In
consideration
of
this
,
Hebr
,
6
the
Apostell
saith
.
Men
verely
sweare
by
him
that
is
greater
than
them selues
,
and
an
othe
to
confirme
the
thing
is
to
them
an
ende
of
all
stryfe
:
So
that
this
is
only
proper
to
God
,
to
sweare
by
him selfe
.
Euen
so
in
olde
tyme
men
did
vse
to
sweare
by
Moloch
,
In
matters
of
importaunce
we
muste
sweare
by
God
only
.
or
by
some
other
Idole
,
and
so
they
appointed
another
in
Gods
stede
,
to
be
a
knower
of
secretes
,
&
iudge
of
myndes
:
by
the
whiche
they
did
take
away
the
righte
appertayning
to
God
.
Euen
so
at
this
daye
,
they
do
no
lesse
offende
which
sweare
by
aungels
and
other
dead
saintes
.
God
therefore
in
all
thinges
is
only
to
be
taken
for
a
witnes
.
Because
it
is
the
seate
of
God.
M.
These
wordes
appertayne
also
to
●●e
Prophete
when
he
saithe
.
Esay
.
66.
Thus
saithe
the
lorde
,
The
heauen
is
my
seate
,
and
the
earth
is
my
foote
stoole
.
C.
The
heauen
therefore
is
called
the
throne
or
the
seate
of
God
,
not
,
that
he
is
there
included
and
shut
vp
,
but
that
men
may
learne
to
lifte
vp
their
myndes
,
so
often
as
they
thynke
of
him
,
and
that
we
might
not
imagine
any
earthly
thing
of
hym
.
A.
To
this
effecte
tendeth
the
begynning
of
the
lordes
prayer
,
wherein
we
are
commaunded
to
call
hym
our
father
whiche
is
in
heauen
.
Math.
●…
Luke
.
●…
35
Neither
by
the
earth
,
because
it
is
his
footestoole
:
Neither
by
Hierusalem
,
because
it
is
the
citie
of
the
great
king
Neither
by
the
earth
.
M.
This
sentence
also
is
taken
out
of
the
foresayde
place
of
the
Prophete
Esaie
.
Christ
speaketh
here
of
a
kingely
maiestie
,
to
put
vs
in
minde
of
a
heauenvly
maiestie
and
dignitie
.
Great
is
the
excellencie
of
a
kynges
throne
,
neyther
do
the
footestoles
of
kings
want
their
honoure
.
Let
no
man
therefore
thinke
that
this
earth
in
the
which
we
liue
is
without
the
glory
,
maiestie
and
power
of
God
.
C.
The
earthe
is
called
the
foote
stoole
of
God
,
that
we
might
knowe
,
God
i●…
where
.
that
he
is
euery
where
,
and
that
he
cannot
in
the
space
of
place
he
comprehended
.
Neyther
by
Hierusalem
.
M.
Althoughe
the
earthe
is
the
lordes
and
all
that
therein
is
(
as
the
Prophete
Dauid
saythe
)
and
therefore
ought
reuerently
to
be
inhabited
by
the
grace
and
fauour
of
the
deuine
maiestie
:
Yet
notwithstanding
,
Psal.
●●
it
is
worthely
required
,
that
those
places
,
in
the
which
the
goodnes
of
God
is
more
highly
extolled
,
should
be
more
honorable
then
others
.
Suche
was
this
cittie
because
of
the
Temple
,
priesthoode
,
worshippe
and
woorde
of
God
,
and
because
the
lorde
had
chosen
the
same
to
be
the
seate
of
his
empyre
.
Psalm
.
●…
To
the
probation
wherof
these
places
followyng
,
do
serue
.
I
haue
appointed
him
my
kinge
vppon
my
holy
hill
of
Sion
.
Agayne
:
Daniel
Tourne
thy
wrath
awaye
I
beseche
thee
,
from
thy
cittie
Hierusalem
,
and
from
thy
holy
hill
.
Moreouer
,
Math.
●…
the
deuell
caried
him
into
the
holy
cittie
.
Math.
●…
And
they
came
into
the
holy
cittie
.
It
is
called
therefore
the
cittie
of
the
great
kyng
,
because
there
,
more
plentifully
he
shewed
his
power
,
and
the
signes
of
his
presence
,
not
that
he
was
therein
included
.
Nowe
Hierusalem
is
become
the
whole
worlde
,
as
it
was
spoken
of
before
by
the
Prophetes
.
God
wyll
be
called
vppon
and
knowne
euery
where
.
M.
It
is
not
with
out
great
cause
that
Christe
in
this
place
calleth
God
the
great
kyng
:
for
this
cittie
began
to
geue
more
reuerence
to
king
Herode
,
and
to
the
Romaine
power
,
then
it
did
vnto
the
God
thereof
.
36
Neyther
shalt
thou
sweare
by
thy
head
,
because
thou
canst
not
make
one
heare
white
or
blacke
.
Neither
shalt
thou
sweare
by
.
C.
When
men
sweare
by
their
head
,
they
offer
their
lyfe
(
whiche
is
the
singuler
gift
of
God
)
as
a
pledge
of
a
good
faithe
.
Bu.
Furthermore
,
they
vsurpe
the
power
which
is
peculier
vnto
God
.
For
we
haue
not
suche
power
ouer
our
heads
that
we
can
make
one
heare
whiche
is
leaste
,
either
white
or
blacke
.
God
is
the
ruler
of
our
heade
,
therefore
we
sweare
by
God
when
we
sweare
by
the
same
.
A.
Here
we
are
admonished
that
there
is
nothing
so
smale
of
reputation
in
the
creatures
of
God
,
in
the
whiche
there
appeareth
not
the
maiestie
of
God
,
by
whome
it
was
made
.
Christe
therefore
would
haue
vs
vse
the
creatures
of
God
with
his
feare
,
yea
,
and
to
haue
the
members
of
oure
body
in
honour
,
leaste
we
abuse
the
same
.
37
But
let
your
communication
be
yee
,
yee
,
and
nay
,
nay
,
for
whatsoeuer
is
more
then
this
commeth
of
euell
.
But
let
your
communication
.
Nowe
Christe
in
the
seconde
place
doth
prescribe
a
remedy
,
●…he
in
●…ning
is
●…ed
.
namely
that
men
ought
syncerely
,
&
in
good
faythe
to
bargaine
commonly
one
with
an
other
:
because
that
then
the
simplicitie
and
true
meaninge
of
their
talke
shal
be
no
lesse
,
then
an
othe
among
them
whiche
regarde
not
sinceritie
.
And
certainely
,
it
is
an
excellent
order
in
correcting
faultes
,
to
note
and
marke
the
springes
,
●…ause
of
●…ing
.
out
of
whiche
they
flowe
.
For
whereof
commeth
suche
promptnes
in
swearyng
,
but
because
in
so
greate
vanitie
,
in
so
many
deceites
,
in
suche
inconstancy
and
wauering
,
nothing
is
credited
?
Christe
therefore
requireth
vs
to
be
circumspecte
in
our
talke
,
and
constante
in
our
words
that
we
nede
not
to
sweare
any
more
.
For
the
repetition
as
well
of
the
affirmation
as
of
the
negation
here
mencioned
,
pertayneth
to
this
ende
,
to
teache
vs
to
stande
to
our
promyses
.
Yee
,
yee
,
and
nay
,
nay
,
E.
Christ
here
teacheth
vs
how
we
should
bargaine
:
namely
that
we
be
simple
and
constant
in
that
thinge
whiche
once
we
affirme
,
or
denye
:
if
we
affirme
any
thyng
,
to
do
it
truly
,
and
if
we
denye
any
thyng
,
to
deny
the
same
also
truly
.
The
lyke
manner
of
speakyng
vsed
Paule
also
,
saying
:
2.
Cor.
1.
When
I
was
thus
wyse
mynded
,
did
I
vse
lightnes
?
Or
thynke
I
carnally
those
thynges
,
whiche
I
thinke
?
that
with
me
should
be
yee
,
yee
,
&
nay
,
nay
,
God
is
faythfull
:
for
our
preaching
to
you
,
was
not
yee
&
nay
.
Men
very
seldom
do
vse
to
affirme
or
denie
truly
that
whiche
they
think
,
but
are
delighted
with
lyes
:
and
that
is
the
cause
that
we
haue
suche
Indentinge
,
suche
wrapping
and
tangling
,
suche
fouldinge
and
byndinge
in
obligations
.
As
though
there
were
no
credite
in
men
at
al
,
which
no
doubte
is
very
small
.
For
whatsoeuer
is
more
.
C.
Because
this
is
the
true
kynde
of
bargayning
,
when
men
speake
no
more
with
their
tongue
then
they
thynke
in
their
harte
:
Christe
pronounceth
that
whatsoeuer
excedeth
this
is
sinne
.
Neither
is
their
iudgement
to
be
allowed
whiche
thinke
him
to
be
in
faulte
of
the
othe
,
that
will
not
beleue
him
whiche
speaketh
.
For
Christe
teacheth
that
men
are
in
faulte
that
they
wyll
be
constrayned
to
sweare
:
because
,
if
there
were
any
faythfulnes
amonge
them
,
if
they
were
not
waueringe
,
and
double
tonged
,
they
would
haue
simplicitie
and
true
dealyng
.
Neyther
yet
doth
it
followe
,
but
that
it
is
lawful
to
sweare
so
often
as
necessitie
dothe
require
:
because
the
vse
of
many
thynges
is
pure
&
good
,
the
originall
whereof
is
vitious
.
Commeth
of
euell
.
There
are
some
whiche
expounde
this
to
be
ment
of
the
deuel
.
Math.
13.
As
when
it
is
sayd
.
Then
commeth
the
euell
man
and
taketh
awaye
that
whiche
was
sowen
in
his
harte
.
For
the
which
Marke
hath
.
Sathan
came
,
and
Luke
,
The
deuel
came
.
&c.
38
Ye
haue
harde
howe
it
was
sayde
,
an
eye
for
an
eye
,
and
a
toothe
for
a
toothe
.
Bu.
The
fourth
example
which
the
lorde
bringeth
out
of
the
lawe
,
is
taken
out
of
the
.xxi.
Exod.
21.
Leuit.
24
Deut.
19.
of
Exod.
and
the
xxiiij
of
Leuiticus
,
and
the
.xix.
of
Deutro.
By
that
lawe
,
God
would
haue
his
people
beware
,
leaste
that
any
of
them
did
rashely
hurte
one
another
.
To
this
place
agreeth
not
that
whiche
is
written
in
Leuiticus
:
Leuit
19.
Thou
shalt
not
auenge
thy self
,
nor
be
myndefull
of
wronge
.
But
we
must
consider
that
this
was
spoken
to
priuate
persones
,
and
the
other
lawe
,
(
as
to
take
eye
for
eye
,
toothe
for
toothe
)
was
permitted
onely
to
the
Iudges
and
Seniores
of
the
people
,
as
a
punishemente
to
be
executed
vpon
the
offender
,
and
a
satisfaction
for
the
same
.
Nowe
the
Iewes
vpon
this
lawe
thought
,
that
they
beyng
hurte
,
might
seke
to
requite
one
iniury
with
an
other
,
and
so
to
be
reuenged
for
euery
wrong
done
vnto
them
.
But
Christ
teacheth
them
the
contrary
,
that
although
a
common
defence
were
committed
to
the
iudges
,
to
subdue
the
wyckd
,
and
to
bridel
their
force
,
yet
that
they
ought
paciently
to
suffer
those
iniuries
done
vnto
them
.
39
But
I
saye
vnto
you
resiste
not
euell
:
but
whosoeuer
geueth
you
a
blowe
on
the
right
cheke
,
tourne
to
hym
thy
lefte
also
.
But
I
saye
vnto
you
.
M.
By
these
woordes
Christe
semeth
to
be
contrary
to
the
doctrine
of
the
Scribes
and
Phariseis
teaching
vs
to
be
lowly
&
gentle
mynded
to
be
meke
,
in
suffering
euell
,
that
we
might
be
so
farre
,
from
reuenging
of
our selues
,
that
we
should
rather
suffer
the
greatest
iniury
then
to
requite
any
,
Sufferance
.
whether
it
were
in
our
power
to
do
it
by
ryght
or
by
wrong
.
C.
There
are
two
sortes
of
resisting
,
the
one
is
whereby
we
repell
iniurie
without
hurte
,
the
other
is
,
whereby
we
reuenge
or
requite
.
For
although
Christe
doth
not
permit
those
whiche
are
his
to
reuenge
,
yet
notwithstanding
,
he
doth
not
forbid
them
to
eschewe
vniuste
violence
.
Also
S.
Paule
may
be
vnto
vs
a
good
interpretour
of
this
place
,
sayinge
.
Derely
beloued
,
Roma
12.
auenge
not
your selues
,
but
rather
geue
place
vnto
wrathe
,
and
so
forth
:
and
by
and
by
he
addeth
,
be
not
ouercome
of
euell
but
ouercomme
euell
with
goodnes
.
Here
our
sauiour
Christ
intreateth
of
reuengement
,
Reuen●●
and
to
take
away
the
libertie
of
the
same
from
his
disciples
,
he
forbiddeth
them
to
requite
euell
with
euell
:
Then
he
extendeth
the
lawe
of
pacience
farther
,
that
we
do
not
only
beare
peaceably
iniuries
done
vnto
vs
,
but
also
that
we
prepare
our selues
to
suffer
a
newe
.
C.
Therfore
the
whole
admonition
of
Christ
tendeth
to
this
end
that
the
faythfull
should
learne
to
forget
iniuries
,
and
all
kynde
of
euell
done
vnto
them
,
least
they
being
hurte
,
shoulde
,
(
bursting
forth
into
hatred
and
ill
will
)
couet
to
hurte
:
but
that
they
shoulde
be
ready
to
suffer
,
if
that
the
wickednes
and
outragious
madnes
of
tyrauntes
increase
against
them
.
Whosoeuer
geueth
thee
a
blowe
.
M.
For
examples
sake
,
he
addeth
these
,
and
that
whiche
followeth
,
by
the
whiche
he
declareth
,
what
kynde
of
euels
we
should
beare
,
and
with
what
pacience
also
we
should
suffer
them
.
C.
But
here
Iulianus
and
such
lyke
,
haue
sclaundered
the
doctrine
of
Christe
,
saying
:
that
he
did
ouerthrowe
al
lawes
and
iudgementes
.
For
(
as
Saint
Augustine
in
his
fifth
epistell
declareth
)
the
purpose
of
Christe
was
nothing
els
,
Augu●…
epesto●…
but
to
frame
the
myndes
of
the
godly
to
moderation
and
equitie
,
leaste
they
being
once
or
twyse
offended
and
hurte
,
shoulde
be
faynte
and
geue
ouer
any
longer
to
beare
.
And
it
is
moste
true
whiche
Saint
Augustine
saythe
,
that
the
lawe
is
not
put
to
externall
workes
,
if
so
be
that
thou
vnderstande
it
rightely
.
For
Christe
doth
seke
to
withdrawe
our
hands
from
reuengement
,
and
not
onely
oure
handes
but
our
myndes
also
.
But
when
any
man
may
defende
hym selfe
and
his
from
iniuries
,
the
woordes
of
Christe
do
not
let
,
but
that
he
may
quietly
without
harme
auoyde
&
eschewe
the
force
of
his
enemy
.
And
he
would
not
harden
his
disciples
to
prouoke
them
to
malice
,
whiche
already
were
to
muche
set
on
fyer
,
and
enclined
to
hurte
.
It
is
not
therefore
the
parte
of
a
righte
and
true
interpretour
,
to
cauill
vpon
syllables
and
wordes
,
but
to
way
and
marke
his
meaning
and
purpose
whiche
speaketh
.
And
it
becommeth
not
the
disciples
of
Christe
to
be
to
curious
in
woordes
,
when
they
knowe
their
maisters
intente
and
mynde
.
It
is
not
(
truely
)
harde
and
obscure
whiche
Christ
here
speaketh
,
namely
that
the
end
of
one
contentation
is
the
beginning
of
another
,
and
that
the
faythfull
muste
by
degrees
suffer
iniuries
,
in
the
whole
race
of
their
lyfe
.
Therefore
when
they
be
once
hurte
he
would
haue
that
same
to
be
a
document
to
teache
them
to
suffer
,
that
in
bearing
they
may
learne
to
be
pacient
.
M.
A
blowe
or
ruffe
on
the
eare
,
(
as
we
terme
it
)
is
commenly
geuen
by
contempt
to
wemen
,
children
,
or
to
suche
as
be
effeminate
and
weake
.
This
intollerable
contempte
is
thought
to
be
in
them
which
would
be
counted
men
.
For
because
,
the
flesh
(
once
puffed
vp
as
it
were
)
can
abide
nothing
lesse
then
iniurie
,
ioyned
with
ignomy
and
reproche
.
But
a
Christian
man
euen
as
a
lambe
,
●…odly
●…acience
wyll
suffer
with
all
submission
and
mekenes
of
mynde
,
this
ignominy
and
reproche
.
This
blowe
did
Micheas
the
Prophete
paciently
suffer
.
●…g
22.
●…
18.
●…
23
This
blowe
did
Christe
our
sauiour
mekely
take
in
good
parte
.
This
blowe
also
did
Paule
put
vp
without
grudging
thinking
him selfe
happy
,
to
beare
it
for
Christes
sake
.
If
therefore
we
suffer
ignominy
and
reproche
for
the
woorde
of
God
with
Micheas
,
if
we
suffer
our
innocencie
to
be
striken
with
Christe
,
And
if
we
be
beaten
with
Paule
for
the
truthes
sake
,
we
must
behaue
our selues
modestly
,
in
the
softenes
of
the
spirite
,
that
by
our
pacience
and
mekenes
the
tyrauntes
may
knowe
that
they
do
offende
.
Of
the
sufferaunce
of
Christe
,
Peter
wryteth
thus
.
〈◊〉
.
2.
When
he
was
reuiled
,
reuiled
not
agayne
,
when
he
suffered
,
he
threatned
not
,
but
committed
the
vengeaunce
to
hym
that
iudgeth
righteously
.
40
And
if
any
man
sewe
thee
at
the
lawe
to
take
away
thy
coate
,
geue
him
thy
cloake
also
.
And
if
any
man
.
C.
Christe
here
toucheth
the
other
kynde
of
harme
,
namely
when
the
wicked
seke
to
vexe
&
trouble
vs
with
strife
&
contention
.
In
this
case
he
commaundeth
vs
so
to
prepare
our
myndes
,
to
pacience
,
that
we
be
not
only
ready
to
lease
our
coate
(
being
taken
awaye
)
but
our
cloake
also
.
He
is
an
vnwyse
man
whiche
standeth
brabling
with
woordes
,
for
we
muste
geue
oure
aduersary
that
whiche
they
require
,
before
that
we
go
to
lawe
,
for
suche
facillitie
doth
kyndell
the
myndes
of
the
wycked
to
thefte
and
rapine
,
euen
lyke
vnto
a
fanne
.
What
is
it
therefore
to
geue
awaye
thy
cloake
to
hym
whiche
goeth
about
by
the
pretence
of
the
Lawe
to
take
awaye
thy
coate
?
Wilt
thou
knowe
?
It
is
this
.
If
any
man
being
opressed
with
wicked
and
vniuste
iudgement
,
dothe
lose
that
whiche
is
his
owne
,
and
yet
is
contente
(
if
nede
shoulde
be
)
to
departe
from
the
rest
:
the
same
deserueth
no
lesse
prayse
of
pacience
,
then
he
whiche
suffereth
hym selfe
to
be
twise
spoyled
,
before
that
he
commeth
to
the
Iudge
.
Losse
of
goodes
and
al
thinges
els
must
be
borne
for
Christes
sake
.
The
somme
therfore
of
Christes
woordes
is
this
,
that
Christians
,
whensoeuer
any
goeth
about
to
take
away
parte
of
their
goodes
,
should
be
ready
,
not
only
to
lose
a
part
,
but
all
that
euer
they
haue
:
if
it
be
for
Christes
sake
.
And
here
we
may
gather
that
men
are
not
altogether
forbidden
the
Lawe
,
or
triall
in
iudgementes
,
if
so
be
that
right
thereby
maye
be
maintained
.
For
although
men
do
not
proffer
their
goodes
as
a
praye
to
a
thiefe
or
a
robber
,
yet
they
digresse
or
swarue
not
at
all
from
the
doctrine
of
Christe
,
whiche
exhorteth
vs
paciently
to
suffer
euen
nakednes
.
He
is
truely
a
synguler
man
,
and
rare
to
be
founde
,
whiche
goeth
to
the
lawe
with
his
brother
,
peaceably
with
a
quiet
and
charitable
mynde
.
But
because
it
may
be
that
some
man
defendeth
a
true
cause
for
a
publique
and
common
wealth
,
it
is
not
mete
that
we
condemne
without
exception
,
vntyl
we
know
vpon
what
affection
it
be
done
.
Geue
him
thy
cloake
also
.
E.
The
Greeke
woorde
signifieth
the
garmente
whiche
we
weare
outmoste
:
Whiche
the
Romaines
call
a
gowne
,
and
the
Greekes
a
cloake
.
Although
the
Greeke
woorde
it selfe
is
sometyme
vsed
for
any
kynde
of
garmente
.
But
the
diuersitie
in
speache
in
Mathewe
and
Luke
,
altereth
not
the
true
sence
and
meaning
.
A
cloake
commonly
is
of
more
price
then
a
coate
.
Therefore
when
Matthewe
saythe
that
we
must
geue
our
cloake
,
to
him
that
taketh
awaye
our
coate
,
he
meaneth
that
when
we
haue
receiued
a
littell
dammage
,
we
should
be
wylling
and
ready
to
suffer
greater
losse
.
The
saying
of
Luke
agréeth
with
the
olde
prouerbe
.
The
coate
is
nerer
then
the
cloake
.
For
they
which
robbe
,
firste
take
awaye
the
cloake
,
and
then
the
coate
.
41
And
whosoeuer
wyll
compell
thee
to
go
a
myle
,
go
with
him
twayne
.
Iniury
must
be
borne
.
M.
Agayne
,
for
examples
sake
,
Christe
sheweth
another
kynde
of
iniury
,
vnder
the
whiche
all
those
thinges
are
comprehended
,
whiche
by
tyranny
are
layde
vpon
subiectes
.
By
this
place
also
Christe
doth
teache
vs
,
that
we
must
so
shewe
and
declare
our
pacience
,
that
for
peace
&
quietnes
sake
,
we
are
ready
to
suffer
more
than
is
required
of
vs
.
42
Geue
him
that
asketh
,
and
from
him
that
would
borrowe
tourne
not
thou
awaye
.
C.
Although
the
wordes
of
Christ
do
seme
so
to
sounde
,
as
though
he
did
commaunde
vs
to
geue
without
respecte
to
euery
one
,
yet
notwithstanding
,
by
the
woordes
of
Luke
we
maye
gather
an
other
sence
&
meaning
,
which
(
more
playnely
then
Matthewe
)
expoundeth
the
sentence
:
For
he
placeth
the
woordes
of
Christe
thus
.
Luke
.
6.
If
ye
lende
to
them
of
whome
ye
hope
to
receiue
,
what
thanke
haue
ye
?
For
synners
also
lende
to
synners
,
to
receiue
suche
lyke
agayne
.
But
do
good
and
lende
,
lokynge
for
nothinge
againe
:
Liberalitie
.
For
it
is
certayne
that
Christe
went
about
,
rather
to
make
his
disciples
liberall
then
prodigale
.
And
truly
it
is
foolishe
prodigalitie
to
spend
that
rashely
whiche
the
lord
geueth
.
And
furthermore
we
may
sée
here
what
an
excellent
rule
of
beneficence
and
liberality
the
holy
ghoste
geueth
.
First
therefore
let
vs
here
note
,
that
Christe
chiefly
exhorted
his
disciples
to
be
liberall
and
beneficiall
.
B.
But
Christe
meaneth
not
here
,
that
we
shoulde
geue
to
euery
one
that
asketh
of
vs
we
care
not
howe
,
Prodigalitie
.
for
so
we
might
be
deceiued
by
scoffynge
and
fained
beggers
,
and
by
other
idell
persones
whiche
are
vnprofitable
members
of
the
common
wealthe
.
Therfore
Paule
saythe
.
2.
Cor.
8.
It
is
not
my
mynde
that
other
be
set
at
case
,
and
ye
brought
into
comberaunce
:
but
that
thereby
egalnes
now
at
this
tyme
,
and
that
youre
aboundaunce
may
succour
their
lacke
,
and
that
theire
aboundaunce
may
supply
your
lacke
,
that
there
may
be
equalitie
agreinge
to
that
whiche
is
wryten
,
he
that
had
muche
had
not
the
more
aboundaunce
,
and
he
that
had
littell
had
neuerthelesse
.
A.
But
this
exhortation
of
Christe
doth
agree
very
well
with
the
sayinge
of
S.
Paule
,
where
he
saythe
:
Let
vs
not
be
wery
of
well
doyng
.
Gala.
And
whyle
we
haue
tyme
let
vs
do
good
vnto
al
men
,
but
specially
to
them
of
the
housholde
of
faythe
.
C.
Furthermore
least
any
man
shoulde
gather
occasion
to
cauill
,
by
the
woordes
of
Mathewe
,
let
vs
consider
what
Luke
saythe
.
Christe
doth
denie
that
we
fulfill
the
wyll
of
God
if
in
lendinge
we
looke
for
rewarde
:
So
he
doth
distinguish
charitie
from
carnall
frendshyp
.
Wor●●
loue
fo●…
For
prophane
men
,
and
such
as
are
of
this
world
,
loue
one
an
other
,
why
?
surely
because
of
ryches
,
because
of
gaine
and
rewarde
.
But
Christe
requireth
of
those
that
are
his
frendly
loue
,
and
perfecte
amitie
,
as
to
seke
to
helpe
the
poore
,
the
nedy
,
Perfe●…●…ritie
.
the
straunger
,
the
fatherlesse
,
&
the
wydowe
,
and
all
suche
as
are
oppressed
,
of
whome
no
rewarde
or
good
tourne
,
is
to
be
hoped
for
agayne
.
For
to
what
ende
tendeth
the
exhortation
of
Christe
els
,
when
he
saythe
.
When
thou
makest
a
dynner
or
a
supper
,
call
not
thy
frendes
,
nor
thy
brethren
,
neyther
thy
kinsmen
,
nor
thy
neyghbours
,
leaste
they
also
bydde
thee
agayne
,
and
a
recompence
be
made
thee
.
But
when
thou
makest
a
feaste
,
call
the
poore
,
the
feble
,
the
lame
and
the
blynde
,
and
thou
shalt
be
happy
,
for
they
cannot
recompence
thee
.
C.
Nowe
we
se
what
it
is
to
geue
to
them
that
aske
,
namely
to
be
liberal
to
all
men
whiche
haue
nede
of
our
helpe
,
and
whiche
cannot
requite
agayne
.
The
〈◊〉
prope●…
a
Ch●●●●
M.
This
therefore
is
required
of
Christians
that
they
be
good
,
gentle
,
humble
,
pacient
,
louing
,
mercifull
,
and
louers
of
vnitie
and
peace
,
so
that
it
pertayne
to
heauenly
thinges
.
Whosoeuer
is
not
of
this
mynde
,
he
is
a
despyser
of
this
sentence
of
Christe
,
and
no
true
Christian
.
43
Ye
haue
harde
howe
it
is
sayde
:
thou
shalt
loue
thy
neyghbour
,
and
hate
thyne
enemy
.
Ye
haue
hearde
.
Bu.
This
Lawe
dependeth
vpon
that
which
went
before
,
plainly
teaching
that
we
must
hurte
no
man
,
but
rather
do
good
to
all
men
,
yea
,
euen
to
our
enemies
.
M.
Thus
it
is
written
in
the
booke
of
Leuiticus
.
●…t
19.
I
am
the
lorde
.
Thou
shalt
not
hate
thy
brother
in
thyne
harte
,
but
shalte
in
any
wyse
rebuke
thy
neighbour
,
〈◊〉
of
our
●…bour
.
that
thou
beare
not
sinne
for
his
sake
.
Thou
shalt
not
auenge
thy selfe
nor
be
myndefull
of
wronge
againste
the
children
of
my
people
,
but
thou
shalt
loue
thy
neighbour
euen
as
thy selfe
.
Nowe
the
Scribes
and
Phariseis
,
were
so
blinded
that
they
vnderstode
those
to
be
their
neighboures
which
were
louing
and
beneficiall
vnto
them
,
when
as
notwithstanding
it
is
moste
certayne
that
God
by
the
name
of
neighboure
comprehendeth
all
mankinde
.
For
,
because
euery
man
is
addicted
to
him self
,
so
often
as
their
priuate
commodite
and
profite
doth
separate
one
from
another
,
mutuall
amitie
and
frendship
is
forsaken
.
God
therefore
to
staye
&
kepe
vs
in
the
bonde
of
brotherly
loue
,
doth
affirme
that
all
men
are
our
neighbours
and
brethren
,
because
nature
knitteth
vs
vnto
them
.
For
so
often
as
one
man
loketh
vpon
an
other
,
because
they
be
al
of
one
bone
and
one
fleshe
,
he
beholdeth
him selfe
as
it
were
in
a
glasse
.
The
whiche
thinge
,
〈◊〉
.
10.
the
lorde
him selfe
dothe
more
plainly
touche
,
when
he
telleth
of
the
man
which
fel
into
the
hands
of
theues
.
And
hate
thine
enemy
.
Bu.
Let
no
man
so
vnderstand
this
,
as
though
the
lawe
of
God
geuen
by
Moyses
,
commaundeth
to
hate
any
man
:
C.
But
this
was
a
Phariseycall
addition
,
by
the
whiche
they
thought
that
they
only
ought
to
loue
their
frendes
according
to
the
Lawe
,
and
to
hate
their
enemies
:
and
so
they
taught
.
M.
By
the
which
assertion
they
brought
to
passe
that
the
force
of
the
Lawe
being
weakened
,
hatred
might
increase
betwene
,
man
&
man
.
44
But
I
saye
vnto
you
,
loue
your
enemies
.
Blesse
them
that
curse
you
.
Do
good
to
them
which
hurt
you
,
pray
for
them
that
hate
you
and
persecute
you
But
I
say
vnto
you
.
Bu.
Christe
being
the
renewer
and
consummation
of
the
lawe
,
that
he
mighte
restore
the
commaundement
of
the
lawe
(
as
concerning
the
loue
of
our
neighbour
)
to
his
integritie
&
full
perfection
,
●…d
must
●…yded
.
he
teacheth
by
the
woorde
neighbour
,
that
not
only
our
frendes
but
also
our
enemies
,
ought
of
vs
to
be
loued
.
C.
But
this
one
thing
doth
conteine
all
the
former
doctrine
:
for
whosoeuer
can
finde
in
his
harte
to
loue
his
enemies
&
them
that
hate
him
,
shall
easely
temper
and
refraine
him selfe
from
all
reuengement
,
yea
,
he
shall
be
paciente
to
beare
al
euell
,
and
ready
to
helpe
the
poore
and
afflicted
.
To
be
shorte
,
Christe
sheweth
here
the
meane
and
the
way
to
fulfil
this
commaundement
,
loue
thy
neighboure
as
thy selfe
.
For
there
is
none
that
can
fulfyll
this
commaundemente
,
but
he
whiche
not
regarding
selfe
loue
,
but
rather
denying
hym selfe
,
dothe
loue
those
which
hate
and
despyse
hym
.
Of
this
perfecte
loue
,
we
haue
an
example
and
liuely
paterne
in
the
only
begotten
sonne
of
God
Iesus
Christ
,
Luke
.
23.
which
praied
to
his
father
for
them
whiche
crucified
him
,
saying
:
Father
forgeue
them
for
they
knowe
not
what
they
do
.
And
in
Steuen
lykewyse
who
prayed
for
them
whiche
stoned
him
,
saying
.
O
lord
laie
not
this
sinne
to
their
tharge
.
Blesse
them
that
curse
you
.
C.
By
the
whiche
woordes
we
may
learne
how
far
vengaunce
ought
to
be
from
the
faithful
the
which
vengeaunce
,
Vengeaunce
ought
not
to
be
in
the
faithfull
.
they
are
not
only
forbidden
to
aske
of
God
,
but
also
they
are
commaunded
so
to
remyt
the
same
,
that
they
rather
prepare
their
mindes
to
craue
at
the
handes
of
God
,
that
vengeaunce
come
not
vppon
their
enemies
although
they
haue
deserued
the
same
.
And
let
them
commit
their
cause
vnto
God
,
vntill
it
shal
please
him
to
take
vengeaunce
on
the
reprobate
.
Do
good
to
them
that
hate
you
.
Bu.
The
lyke
wordes
writeth
Paule
after
this
sorte
.
Roma
12.
If
thine
enemy
honger
fede
him
,
if
he
thirst
geue
him
drinke
,
&
in
so
doing
thou
shalt
heape
coales
of
fire
vpon
his
head
.
C.
This
(
truly
)
is
a
very
harde
thing
&
contrary
to
the
flesh
,
to
do
good
against
euel
:
but
yet
we
may
not
excuse
oure selues
,
by
oure
faltes
&
infirmitie
,
but
rather
simply
we
must
seke
what
the
lawe
of
charitie
dothe
require
,
that
we
being
strengthened
by
the
power
of
the
holy
ghoste
,
may
in
strining
ouercome
all
affections
that
are
contrary
,
&
against
vs
.
Christ
here
doth
set
forth
vnto
vs
certaine
degrées
to
obserue
,
namely
to
loue
with
our
harte
,
to
blesse
with
our
mouth
,
and
to
do
good
with
our
dedes
.
These
thinges
he
requireth
of
vs
,
but
to
what
ende
?
namely
.
45
That
ye
may
be
the
children
of
your
father
which
is
in
heauen
:
for
he
maketh
his
Sunne
to
arise
on
the
euell
,
and
on
the
good
,
and
sendeth
raine
on
the
iust
,
and
on
the
vniuste
.
That
ye
may
be
.
C.
When
as
Christ
doth
plainly
pronounce
,
that
none
can
be
the
sonnes
of
God
,
but
they
which
loue
their
enemies
,
who
dare
saye
that
we
nede
not
of
necessitie
obserue
this
doctrine
?
For
his
wordes
are
thus
in
effecte
.
Whosoeuer
will
be
a
Christian
,
let
him
loue
his
enemies
.
The
popishe
monkes
haue
preached
libertie
.
And
yet
for
all
this
suche
horrible
libertie
haue
our
Monkes
geuen
to
the
people
,
that
they
durste
boldely
saye
,
that
this
was
the
counsell
of
Christe
not
his
commaundement
.
Our
enemies
do
not
deserue
our
loue
.
M.
Christe
saith
not
,
your
enemies
are
worthy
which
ye
loue
.
For
thei
proue
you
for
your
proffite
,
and
they
are
the
instrumentes
of
God
prouing
your
faith
and
pacience
.
For
here
the
fleshe
might
drawe
backe
&
persuade
vs
,
that
they
are
euell
which
trie
vs
,
and
that
they
do
it
of
hatred
,
and
that
therefore
they
are
worthy
to
be
hated
agayne
.
What
saythe
Christe
therefore
.
That
ye
may
be
(
saythe
he
)
the
sonnes
of
your
father
.
C.
By
the
whiche
wordes
,
he
doth
set
God
before
vs
,
as
ensample
to
followe
,
as
though
that
whiche
he
doth
,
became
vs
also
.
For
he
striketh
and
punisheth
the
vnthankefull
,
and
often
tymes
doth
roote
the
wycked
and
vngodly
out
of
the
worlde
,
in
the
which
pointe
he
doth
not
set
him
before
vs
to
followe
and
immitate
,
because
the
iudgemente
of
the
worlde
doth
not
belonge
vnto
vs
,
whiche
is
only
proper
to
him
:
but
he
would
haue
vs
followers
of
his
fatherly
goodnes
and
liberalitie
.
Loue
was
more
higely
estemed
of
the
heathen
Phylosophers
,
than
of
vs
Christians
.
The
whiche
thing
not
onely
the
prophane
Philosophers
sawe
,
but
also
certaine
wicked
and
vngodlye
men
,
whiche
were
despisers
of
godlines
,
could
confesse
and
saye
:
We
are
in
nothinge
more
like
vnto
God
,
then
in
weldoynge
.
In
fine
,
Christe
doth
here
shewe
a
note
&
token
of
our
adoption
,
Loue
is
a
token
of
adoption
.
if
we
be
good
and
beneficiall
to
vnworthy
and
euell
persones
.
M.
Not
that
he
meaneth
,
that
we
by
doing
these
thinges
are
the
sonnes
of
God
:
C.
But
because
the
same
spirite
(
whiche
is
a
witnes
,
a
seale
,
and
earneste
,
of
our
adoption
)
doth
correcte
the
euell
affections
of
the
fleshe
,
whiche
resiste
charitie
.
Christ
of
the
effecte
proueth
that
no
other
are
the
sonnes
of
God
but
they
,
whiche
declare
the
same
seale
and
token
by
gentlenes
,
mekenes
,
pacience
,
and
liberalitie
.
M.
As
if
he
should
haue
sayd
,
by
doing
these
thinges
,
ye
shal
shew
and
declare
your selues
to
be
the
sonnes
of
the
highest
:
As
Luke
saith
.
Luke
.
●…
This
therfore
is
the
accustomed
maner
of
speaking
in
the
scripture
,
There
〈◊〉
promi●…
the
scr●…
pertay●…
the
fre●…cies
of
〈◊〉
not
to
●…sertes
.
to
put
in
the
place
and
stede
of
a
reward
the
free
mercies
of
God
when
he
seaketh
to
animate
and
incourage
vs
to
do
wel
.
And
the
reason
is
this
:
because
he
hath
respecte
to
what
ende
we
were
called
,
namely
that
the
Image
of
God
beinge
repayred
in
vs
,
we
shoulde
leade
a
holy
and
a
godly
lyfe
.
Whiche
is
in
heauen
.
This
is
not
added
in
vaine
.
For
thereby
he
sheweth
that
this
earthly
natiuitie
,
by
the
which
we
are
in
the
fleshe
,
must
be
denied
,
and
the
eies
of
our
mindes
must
be
erected
and
lifted
vp
to
heauenly
thynges
,
in
the
whiche
we
haue
suche
parte
and
fellowship
,
that
we
should
neuer
forget
to
be
of
an
heauenly
nature
.
For
he
maketh
his
Sunne
to
arise
.
M.
Some
reade
it
thus
:
Whiche
suffereth
his
Sunne
to
arise
,
but
a
great
deale
better
they
reade
it
whiche
saie
.
He
maketh
his
Sunne
to
arise
.
For
it
is
more
imperfect
to
saie
,
he
suffereth
his
Sunne
because
it
fulfilleth
not
the
deuine
prouidence
and
goodnes
whiche
Christ
setteth
before
vs
here
.
But
Christ
here
reherseth
two
testimonies
of
the
benefites
of
God
,
whiche
are
not
onely
well
knowen
vnto
vs
,
but
also
commen
to
all
men
.
Temp●…
benefit●…
As
the
sunne
,
whiche
shineth
vpon
all
the
world
as
the
rayne
,
which
falleth
vpon
the
face
of
the
whole
earth
,
as
lyfe
also
,
which
he
geueth
as
well
to
beastes
as
to
men
,
as
well
to
the
good
as
to
the
wicked
.
Let
therefore
the
example
of
your
father
(
saith
he
)
moue
you
,
whiche
is
mercifull
to
all
men
.
He
is
no
iudge
now
,
but
in
the
fulnes
of
tyme
he
wyll
iudge
the
whole
world
Now
his
benefites
and
giftes
are
extended
both
to
the
godly
&
vngodly
,
God
is
●…rall
to
〈◊〉
&
this
he
dothe
to
allure
all
men
to
goodnes
,
&
to
the
consideration
of
his
merciful
liberalitie
To
the
godly
all
thynges
happen
for
the
beste
,
but
the
wycked
in
prosperitie
are
hardened
,
&
thinke
them selues
in
their
wickednes
to
be
acceptable
vnto
God.
46
For
if
ye
loue
those
which
loue
you
,
what
rewarde
haue
ye
?
Do
not
the
publicanes
euen
so
also
.
For
if
ye
loue
.
Bu.
Now
by
a
comparison
.
Christe
sheweth
playnely
,
that
men
do
not
according
to
their
dignitie
and
profession
,
if
they
loue
them
only
of
whome
they
are
beloued
,
and
do
good
only
to
them
of
whome
they
receiue
benefite
agayne
.
What
rewarde
haue
ye
?
M.
The
Iewes
hoped
for
a
great
rewarde
in
keping
the
lawe
.
But
the
Phariseis
did
so
expounde
this
,
that
thei
thought
no
loue
to
be
commaunded
,
but
the
loue
of
their
frendes
.
Of
this
fonde
imagination
and
doctrine
,
what
absurditie
followeth
,
Christ
by
this
place
plainly
declareth
.
If
so
be
(
saithe
he
that
you
wil
only
loue
your
frendes
,
that
is
to
saye
,
those
which
loue
you
:
what
rewarde
can
ye
hope
for
?
For
he
whiche
loueth
his
frende
or
louer
,
doth
bestowe
loue
for
loue
,
good
tourne
for
good
tourne
.
According
to
the
prouerbe
.
●…mon
●…be
.
Manus
manum
fricat
,
one
good
tourn
requireth
another
.
Which
in
dede
deserueth
neither
thanke
,
prayse
,
nor
rewarde
before
God.
Do
not
the
publicans
euen
so
.
C.
In
the
same
sence
,
〈◊〉
6.
Luke
putteth
sinners
,
that
is
wicked
&
vngodly
persons
,
not
that
the
office
it selfe
is
damnable
(
For
the
Publicanes
were
receiuers
of
custome
or
tribute
,
〈◊〉
Publi●…
were
.
for
as
princes
of
their
authoritie
&
right
appointe
tribute
to
be
payde
,
so
is
it
lawful
for
others
,
whom
they
shall
appointe
to
require
it
)
But
because
this
kind
of
men
was
wont
to
be
couetous
,
yea
,
gredy
and
cruel
.
Further
,
they
were
condemned
,
because
they
were
counted
of
the
Iewes
vniust
ministers
of
tyranny
.
Bu.
To
be
short
,
they
were
euell
spoken
of
amonge
the
people
,
neither
were
they
counted
or
regarded
among
honest
citizens
,
but
rather
were
called
common
troublers
,
the
wormes
&
mothes
of
the
people
,
and
robbers
,
and
poulers
.
Whereupon
,
Iohn
the
Baptiste
when
they
came
to
his
baptime
sayde
:
〈◊〉
.
3.
Require
no
more
then
that
whiche
is
appointed
vnto
you
.
For
if
any
man
gather
by
the
wordes
of
Christ
that
Publicanes
are
the
worste
sorte
of
men
,
they
are
deceiued
:
because
he
speaketh
after
the
manner
of
the
people
.
As
if
he
should
haue
sayd
,
Publicans
,
theues
,
and
robbers
,
haue
almost
no
humanitie
,
yet
they
haue
a
certaine
kynde
of
loue
in
sekinge
their
profyte
.
M.
What
shall
we
nowe
saye
of
Christians
,
Christians
worse
then
Publicans
.
whiche
loue
not
their
frendes
,
neither
do
requite
one
good
turne
with
another
,
men
voyde
of
humanitie
,
&
vnthankeful
?
They
are
farre
worse
then
Publicans
and
sinners
,
whiche
were
despised
of
the
Iewes
.
47
And
if
ye
make
much
of
your
brethren
only
,
what
singuler
thing
do
ye
?
Do
not
also
the
Publicanes
likewyse
.
If
ye
make
much
.
E.
The
Greke
word
signifieth
if
ye
imbrace
your
brethren
with
a
kisse
:
whiche
fashion
was
wonte
to
be
betwene
frendes
when
they
met
together
,
not
onely
among
the
Iewes
,
but
also
among
the
Grekes
and
Romains
.
M.
Which
manner
of
saluting
,
the
Anabaptistes
haue
ridiculously
vsurped
,
The
Anabaptistes
vse
to
kisse
in
token
of
loue
.
contrary
to
the
manner
of
the
fathers
,
as
a
singuler
note
of
Christianisme
.
Of
your
brethren
.
E.
All
our
Greeke
bookes
haue
of
youre
frendes
.
What
singuler
thing
do
ye
.
A.
Or
wherein
do
ye
excell
others
?
What
do
ye
that
other
men
do
not
.
As
if
he
should
haue
sayd
a
great
matter
in
dede
,
ye
wil
salute
no
man
,
vntill
such
time
as
ye
be
saluted
of
them
.
The
Publicanes
do
this
.
E.
In
stede
of
Publicanes
,
some
Greke
bookes
haue
Ethenix
or
Heathen
.
The
whiche
Chrisostome
also
obserueth
.
Chrisostom
.
A.
And
the
common
edition
.
48
Ye
shall
therfore
be
perfecte
,
euen
as
your
father
which
is
in
heauen
,
is
perfecte
.
Bu.
Now
at
the
last
,
by
a
short
and
briefe
sentence
,
he
doth
conclude
the
whole
disputation
of
the
true
and
perfect
meaning
of
the
Lawe
,
The
fulfilling
of
the
lawe
.
&
of
the
true
righteousnes
of
Christians
,
&
saith
,
that
the
sence
&
proper
meaning
of
the
Lawe
,
&
the
wil
of
God
tendeth
only
to
this
end
,
that
we
all
endeuour
oure selues
to
come
to
perfection
,
that
is
,
that
euery
one
of
vs
,
with
all
our
power
&
strength
,
should
go
about
to
expresse
,
the
image
of
our
heauenly
father
in
vs
,
that
as
he
is
perfecte
,
and
hathe
expressed
the
example
of
perfection
in
the
Lawe
,
whiche
is
his
wyll
:
so
lykewyse
euery
one
of
vs
should
frame
oure
will
to
his
will
,
and
image
,
that
as
God
is
perfecte
,
so
shoulde
we
be
perfecte
also
.
Whiche
in
dede
is
counted
the
true
and
perfect
righteousnes
.
C.
But
he
meaneth
not
here
that
we
shold
be
equal
vnto
God
in
perfection
,
but
that
we
shold
haue
a
certaine
similitude
&
likenes
vnto
hym
Therefore
although
we
be
farre
vnlyke
vnto
God
,
yet
we
are
called
perfect
,
euen
as
he
is
perfecte
,
so
long
as
we
runne
at
that
marke
whiche
is
set
before
vs
.
Also
in
Luke
it
is
sayde
.
Luke
.
6.
Be
ye
merciful
euen
as
youre
father
whiche
is
in
heauen
,
is
mercifull
.
M.
Therfore
he
would
haue
vs
perfecte
in
loue
and
mercie
,
euen
as
our
father
in
heauen
is
perfecte
.
The
.vj
Chapter
.
TAKE
hede
that
yee
geue
not
your
almes
in
the
sight
of
men
,
to
the
intent
that
ye
wold
be
sene
of
them
:
or
els
ye
haue
no
rewarde
wyth
youre
Father
whiche
is
in
heauen
.
Take
hede
that
ye
geue
not
your
almes
.
B.
In
the
chapter
going
before
,
Christe
distinguisheth
the
true
sence
and
meaninge
of
the
Lawe
,
from
the
false
expositions
of
the
Phariseis
:
In
this
chapter
,
he
beginneth
to
declare
their
hypocritical
dedes
,
which
were
counted
the
speciall
workes
of
religion
,
as
almes
dedes
,
prayers
,
and
fastinges
.
Then
to
the
ende
he
might
make
them
more
apte
&
ready
to
good
workes
,
as
to
the
dedes
of
charitie
,
by
many
perswasions
he
exhorteth
to
committe
all
the
care
of
lyfe
to
God
,
whiche
is
nowe
oure
father
.
C.
Neither
(
truely
)
doth
Christe
in
this
place
without
cause
exhorte
his
seruauntes
to
the
study
and
earnest
affection
,
to
good
woorkes
,
that
is
,
that
they
shoulde
endeuour
them selues
simplely
to
do
that
whiche
is
right
before
God
,
and
not
to
boste
them selues
vnto
men
.
First
and
specially
this
admonition
is
necessary
,
because
ambition
is
alwayes
to
be
feared
in
vertues
,
neither
is
there
any
woorke
so
commendable
,
which
is
not
often
times
polluted
and
defiled
,
Ambition
.
by
this
vice
ambition
.
That
ye
geue
not
your
almes
before
men
.
Bu.
In
a
certaine
auncient
Greeke
booke
,
for
this
worde
(
almes
)
is
written
righteousnes
,
as
the
olde
interpretour
readeth
.
Almes●…
Almes
dedes
properly
is
mercifulnes
:
notwithstanding
vse
and
custome
hath
broughte
to
passe
that
almes
is
called
a
gyft
that
of
compassion
and
mercy
is
geuen
to
him
that
nedeth
.
C.
But
in
that
diuersitie
,
there
lieth
no
waite
or
force
,
whether
the
reade
righteousnes
or
almes
,
because
it
is
manifest
enough
,
that
by
them
bothe
,
the
vyce
of
ambition
is
reproued
,
whiche
in
doing
well
loketh
to
haue
prayse
of
men
:
Math.
●…
A.
As
did
the
Scribes
and
Phariseis
,
of
whom
Christe
speaketh
thus
.
All
that
they
do
,
is
to
be
sene
of
men
.
Vayne
in
geue●…●…mes
m●…
auoyde●…
C.
He
forbiddeth
not
here
to
do
wel
in
the
syght
of
men
,
but
that
we
shoulde
not
do
it
to
this
ende
,
to
be
commended
of
them
.
Bu.
For
otherwyse
it
is
lawful
for
vs
to
geue
our
almes
publikely
,
so
that
our
mynde
haue
respect
vnto
God
,
and
brotherly
loue
,
not
to
men
,
and
the
prayse
of
men
.
Or
els
ye
haue
no
rewarde
.
C.
By
these
words
he
teacheth
vs
that
oure
almes
pleaseth
not
God
,
if
it
be
defiled
with
the
study
of
vayne
glory
.
2
Therefore
when
thou
geuest
thyne
almes
,
let
no
trompets
be
blowen
before
thee
,
as
the
hypocrites
do
,
in
the
Synagoges
and
in
the
streates
,
for
to
be
praysed
of
men
:
Verely
I
saye
vnto
you
,
they
haue
their
rewarde
.
Therefore
when
thou
geuest
thine
almes
,
C.
Here
he
toucheth
by
name
the
vice
which
is
receiued
by
vse
&
custome
,
in
the
whiche
the
desire
of
prayse
,
is
not
only
apparaunt
&
manifest
,
but
also
with
the
handes
almost
palpable
.
For
in
common
&
publike
places
,
whereunto
many
people
were
wonte
to
resorte
,
Hyp●…
geu●…
they
did
distribute
their
doles
or
almes
to
the
poore
,
in
the
whiche
their
ostentation
was
manifeste
:
because
they
soughte
frequented
places
,
to
haue
many
witnesses
of
their
dedes
:
and
not
contented
with
this
they
caused
trompettes
to
be
sounded
.
They
fained
truely
that
they
called
the
poore
together
by
the
noyse
of
the
trompet
,
so
that
they
neuer
wanted
a
cloake
to
shadowe
their
hypocrisie
,
when
as
it
is
for
certain
that
they
did
it
to
haue
fame
,
renoume
and
prayse
of
men
.
But
all
those
that
seke
to
serue
men
and
to
please
them
,
do
denie
God
to
be
the
authour
and
staye
of
lyfe
.
So
that
worthely
they
are
depriued
of
the
rewarde
.
As
the
hypocrites
do
.
E.
An
hypocrite
is
as
muche
to
saye
as
a
fayner
or
dissembler
,
●…e
descrip●…
of
an
hy●…ite
.
or
a
player
,
whiche
representeth
the
persone
of
an
other
man
,
whiche
semeth
to
be
suche
an
one
as
in
dede
he
is
not
.
Whereupon
,
whosoeuer
doth
fayne
,
glose
or
dissemble
,
may
well
be
called
an
hypocrite
.
●…ocrites
of
●…es
kindes
But
there
are
diuers
kyndes
of
Hypocrites
.
For
there
are
some
whiche
although
their
owne
conscience
bewray
them
,
yet
notwithstanding
they
sell
them selues
to
the
worlde
for
good
men
:
and
their
vices
of
the
whiche
they
are
conuicte
in
conscience
,
they
seke
to
hyde
.
Other
some
there
are
,
whiche
do
so
securely
flatter
them selues
that
thei
dare
boldly
chalenge
to
them selues
before
God
,
perfecte
righteousnes
.
And
another
sorte
there
are
whiche
do
good
,
not
for
the
study
of
that
which
is
righte
,
neither
for
the
glory
of
God
,
but
only
to
get
vnto
them selues
same
,
renowme
,
and
the
opinion
of
sanctimony
,
to
be
counted
iuste
,
perfecte
,
and
holy
.
These
laste
sorte
of
hypocrites
be
they
whome
Christe
here
toucheth
,
who
(
when
they
do
their
good
workes
to
no
good
end
)
put
on
them
another
persone
,
or
shew
that
they
may
appeare
vnto
the
worlde
holy
,
and
true
worshippers
of
God.
in
their
Synagoges
.
M.
Here
these
Synagoges
are
thought
of
certaine
,
〈◊〉
a
Sy●…geis
.
to
be
conuenient
places
of
resorte
,
erected
in
the
streates
or
market
place
.
To
others
it
semeth
to
be
an
ecclesiastical
place
of
resort
,
wherunto
the
people
came
to
beare
the
worde
of
God
.
By
these
notes
&
shew
tokens
of
Hypocrisie
,
that
which
he
now
addeth
may
be
vnderstode
when
he
saith
.
To
be
praysed
of
men
.
Neither
can
there
be
shewed
any
other
reason
,
why
they
gaue
their
almes
openly
with
the
sounde
of
a
trompet
,
rather
then
in
secrete
,
priuely
.
Bu.
And
in
our
tyme
also
,
the
couetousnes
of
priestes
,
and
the
arrogancy
of
the
people
hath
deuised
a
way
and
meane
,
by
the
whiche
liberalitie
may
be
openly
celebrated
in
the
church
.
●●che
hy●…sle
.
For
if
any
man
had
violently
handled
the
innocent
and
done
him
iniury
,
if
any
man
had
defrauded
his
brother
in
bargaining
all
his
life
tyme
,
yea
,
if
any
man
had
oppressed
the
poore
,
&
at
length
geuen
to
the
church
,
goodes
,
tenementes
,
or
landes
,
whereby
the
same
might
be
inriched
:
suche
a
founder
,
suche
an
excellent
and
liberall
benefactor
shold
haue
bene
as
liberally
dealte
withall
againe
.
For
leaste
so
greate
beneficence
shoulde
quite
be
ouerwhelmed
with
the
waues
of
obliuion
,
a
daye
at
the
yeares
ende
was
celebrated
for
euer
,
in
the
which
out
of
the
holy
chayre
,
both
the
name
,
the
family
,
and
liberalitie
of
the
geuer
,
shold
with
all
commendations
be
recited
,
euen
as
though
he
had
bene
a
saint
on
earthe
.
Furthermore
for
his
prayse
,
his
funerall
verses
were
song
,
yea
,
and
all
the
belles
in
the
stepell
were
ronge
.
Beside
this
his
armes
are
set
on
the
churche
walles
,
and
all
his
famouse
dedes
with
solemnitie
are
blowen
into
the
eares
of
all
men
.
These
solemnities
hath
the
couetousnes
of
soule
priestes
alowed
,
and
this
worldly
pompe
and
vanitie
,
hathe
the
foolyshe
pryde
of
the
people
imbraced
.
But
harken
to
,
what
dothe
the
Lorde
here
pronounce
against
these
thynges
,
and
suche
as
delighte
in
them
?
Verely
I
saye
vnto
you
,
they
haue
their
rewarde
.
Bu.
As
who
should
saye
,
they
looke
in
vayne
for
a
rewarde
,
whiche
are
after
that
sorte
lyberall
.
For
in
their
well
doinge
they
had
not
respecte
vnto
God
and
his
glorye
,
but
to
them selues
and
the
prayse
of
men
,
whiche
was
their
shoote
anker
.
He
saythe
not
here
they
haue
a
rewarde
,
but
they
haue
their
rewarde
.
As
if
he
should
haue
sayde
:
It
is
enough
for
them
,
to
beare
a
countenaunc
of
holynes
and
pietie
,
and
therby
to
get
vnto
them selues
a
vayne
rumour
,
or
fame
,
whiche
vanisheth
away
,
and
being
therewith
contente
looke
for
nothynge
els
at
the
handes
of
God.
3
But
thou
when
thou
geuest
thyne
almesse
,
let
not
thy
lefte
hand
knowe
what
thy
right
hande
doth
.
But
thou
when
thou
geuest
.
M.
After
he
had
admonished
&
taught
vs
what
we
oughte
to
eschewe
&
auoyde
,
he
telleth
vs
what
we
muste
do
:
and
prescribeth
a
waye
cleane
contrary
,
to
that
whiche
the
hypocrites
do
,
namely
,
that
as
the
hypocrites
deale
their
almes
in
the
sight
of
men
only
for
vayne
glory
,
to
haue
name
&
fame
:
so
we
when
we
do
good
to
our
neighbours
beinge
contente
with
the
wyll
of
our
father
,
muste
mot
regarde
publique
rumours
,
but
must
be
desirours
to
haue
all
thinges
done
secretly
.
C.
For
by
this
saying
Let
not
thy
lefte
hand
knowe
what
thy
rygt
hand
doth
.
he
meaneth
that
we
ought
to
be
contented
with
the
onely
testimonie
of
God
,
and
so
to
staye
our selues
vpon
his
wyll
,
that
we
ought
not
to
be
caried
away
with
any
vanitie
.
M.
He
saythe
not
,
let
not
thy
neighbour
knowe
howe
muche
thou
geueste
in
thy
almes
,
but
let
not
thy
lefte
hande
knowe
what
thy
righte
dothe
.
As
who
should
saye
.
See
that
thou
seke
not
to
get
the
myndes
and
commendations
of
the
people
when
thou
geuest
thyne
almes
,
euen
as
thou
wouldest
hyde
it
from
thy
left
hande
,
whiche
is
a
worker
and
an
ayde
of
goodnes
,
if
it
had
any
intelligence
to
knowe
what
,
to
whome
,
howe
muche
,
and
howe
often
thou
didest
geue
.
Bu.
Let
therefore
thy
almes
be
farre
from
arrogancie
and
pryde
,
and
worship
God
with
a
pure
&
vncorrupted
conscience
.
4
That
thy
almes
may
be
in
secrete
:
and
thy
father
which
seeth
in
secrete
shall
rewarde
the
openly
.
That
thy
almes
may
be
in
secrete
.
M.
As
if
he
should
haue
sayd
.
As
the
hypocrites
geue
their
almes
openly
,
so
let
thyne
be
geuen
in
secreate
,
and
seke
for
nothing
lesse
than
the
syght
of
men
to
prayse
the
same
.
Obiection
.
C.
Notwithstandinge
this
place
dothe
seme
to
be
contrary
to
other
sentences
of
scripture
,
wherein
we
are
commaunded
to
edifie
our
brethren
by
our
good
ensample
.
Aunswere
.
But
if
we
marke
&
consider
the
purpose
of
Christ
,
we
shall
easely
be
satisfied
.
He
commaundeth
his
disciples
to
do
good
workes
,
True
and
perfect
almes
.
with
so
pure
a
mynde
,
that
they
be
voyde
of
all
ambition
,
not
regardinge
who
beholdeth
their
dedes
,
but
rather
to
haue
respecte
to
the
nede
and
necessitie
of
the
receiuer
.
And
onely
to
contente
them selfe
with
the
prayse
of
God
.
This
simplicitie
truly
doth
nothing
at
all
hynder
the
study
and
care
of
edifiynge
by
good
example
.
And
if
we
remember
that
whiche
he
spake
a
litle
before
,
he
did
not
precisely
forbidde
to
do
good
before
men
,
but
rather
did
condemne
oftentation
and
boasting
.
Almes
〈◊〉
be
geuen
foremen
,
〈◊〉
that
it
be
●…
without
●…tation
.
Bu.
The
almes
therefore
is
geuen
in
secrete
when
the
minde
is
without
the
desyre
of
praise
and
ambition
:
and
when
we
seke
not
for
vayne
glory
but
the
prayse
of
God
,
although
we
geue
to
the
poore
in
the
sighte
of
men
.
And
thy
father
whiche
seeth
in
secrete
.
Here
priuelye
he
toucheth
the
foolishenes
of
men
in
that
,
they
thinke
their
labour
lost
,
and
their
worke
as
nothing
,
excepte
it
be
behelde
of
many
wytnesses
and
lokers
●…n
.
Therfore
he
saith
,
that
God
hath
no
nede
of
light
to
knowe
those
thinges
that
are
well
done
:
because
al
thinges
that
are
hid
in
darkenes
,
are
manifeste
and
playne
vnto
hym
.
There
is
no
cause
then
why
we
shoulde
thinke
that
to
be
loste
whiche
is
not
done
in
the
presence
of
men
:
because
God
hath
his
abiding
in
darkenes
as
well
as
in
the
lighte
.
As
the
Prophete
Dauid
witnesseth
saying
.
Whether
shall
I
go
then
from
thy
presence
,
if
I
clyme
vp
into
heauen
thou
arte
there
,
if
I
go
down
into
hel
thou
arte
there
also
:
and
so
forth
.
Also
to
confute
this
fonde
opinion
of
men
,
1.
Sam.
1●…
1.
King
.
●…
Ierem.
7
Psalm
.
7
let
them
consider
what
the
scripture
saith
.
Man
loketh
on
the
outwarde
apperance
,
but
God
beholdeth
the
harte
.
And
againe
.
Only
God
knoweth
the
hart
of
the
sonnes
of
men
.
Also
,
I
am
the
lord
whiche
searcheth
the
harte
.
M.
By
the
whiche
places
of
scripture
we
are
taught
that
all
our
doinges
,
thoughtes
,
and
imaginations
are
open
before
the
maiestie
of
God
:
neither
is
there
any
thinge
done
of
vs
that
can
be
hidden
from
his
eyes
.
Shall
rewarde
thee
openly
.
Bu.
This
litle
sentence
,
he
setteth
against
that
,
where
he
sayd
they
haue
their
rewarde
.
M.
where
as
he
sayth
here
,
it
shal
be
geuen
openly
,
he
meaneth
at
the
resurrection
of
the
iust
,
Luke
.
14
as
Luke
saythe
.
And
in
another
place
,
make
you
frendes
of
the
vnrighteous
Mammon
,
that
when
ye
shall
haue
nede
,
Luke
.
16.
they
maye
receyue
you
into
the
euerlasting
tabernacles
.
Christe
here
admonisheth
vs
that
in
sekynge
the
rewarde
of
our
workes
,
we
shoulde
paciently
abyde
the
daye
of
resurrection
.
Thy
father
(
saith
he
)
shall
rewarde
thée
openly
.
But
when
?
Surelye
when
the
dawning
of
the
last
day
appereth
,
which
nowe
is
vnder
a
clowde
,
and
in
secrete
darckenesse
.
5.
And
when
thou
prayest
,
thou
shalte
not
be
as
the
hypocrites
are
:
for
they
loue
to
praye
standinge
in
the
Synagogs
,
&
in
the
corners
of
the
stretes
,
because
they
wolde
be
sene
of
men
.
Verelye
I
saye
vnto
you
,
they
haue
their
rewarde
.
And
when
thou
prayest
.
〈…〉
.
B.
Prayer
,
is
an
other
thynge
,
with
the
whiche
all
those
that
are
religyouse
and
godly
occupie
them selues
.
This
praier
dyd
the
Phariseies
very
muche
fayne
,
as
appereth
by
the
reproche
,
hereafter
following
,
which
Christ
casteth
in
their
tethe
Therfore
he
pourgeth
the
vse
therof
from
those
vices
,
whyche
at
that
tyme
bare
a
great
swinge
with
them
,
specially
,
whiche
bare
a
singular
face
of
holines
in
praying
.
Of
the
whiche
,
●…abuse
of
〈◊〉
.
there
were
two
kindes
in
especiall
:
the
one
was
hypocrisie
,
the
other
was
lyplabour
,
or
vayne
bablynge
,
whiche
in
the
Gréeke
toungue
is
called
,
Battologia
,
of
a
certain
Poete
called
Battus
,
whiche
vsed
alwayes
to
resite
one
thing
.
C.
This
hipocrisie
is
a
very
grose
and
shameful
profanation
of
the
name
of
God
,
because
hypocrytes
wolde
praye
openlye
to
get
prayse
of
men
,
or
at
leaste
that
they
mighte
faine
,
as
thoughe
they
prayed
.
●…crisie
is
●…ouse
.
But
for
as
muche
as
hypocrysie
,
is
always
ambiciouse
,
it
is
no
meruaile
,
if
it
be
so
blind
.
Because
they
wolde
be
seene
.
M.
This
is
the
vanitie
&
desire
of
praise
,
called
in
the
Greke
tongue
Philodoxia
,
by
the
whiche
we
seeke
not
to
be
honest
,
but
to
seme
and
to
be
counted
honest
.
So
the
Scrybes
and
the
Phariseyes
,
dyd
not
so
truely
and
feruently
pray
,
as
they
semed
,
and
wolde
gladly
be
iudged
,
neyther
were
they
so
carefull
to
be
of
a
deuoute
mind
towardes
God
,
as
they
wold
be
thought
.
Howe
great
this
vanitie
is
,
it
may
easely
appere
in
other
matters
:
as
for
example
,
if
we
had
rather
seme
to
be
healthy
,
than
healthy
in
déede
,
or
riche
,
them
ryche
in
dede
.
What
man
is
there
so
far
besyde
hym selfe
,
that
had
not
rather
be
riche
.
then
onely
to
seme
so
to
be
?
Verely
I
say
vnto
you
,
they
haue
theyr
rewarde
.
Bu.
As
he
spake
of
the
almes
hipocrites
,
so
nowe
he
speaketh
of
the
bablynge
hypocrites
,
pronouncing
with
an
othe
,
that
they
haue
their
reward
:
A.
because
they
seeke
not
the
glorye
of
God
,
Popishe
praier
contuted
.
but
to
haue
prayse
of
men
.
Bu.
Here
also
is
the
babling
prayers
(
purchased
for
soules
helth
)
confuted
,
whiche
the
sacrifisinge
prestes
for
money
,
full
slightely
slubber
,
with
a
slender
deuotion
,
6
But
thou
,
when
thou
prayest
,
enter
into
thy
chamber
,
and
when
thou
hast
shut
the
doore
,
praye
thou
to
thy
father
which
is
in
secret
,
and
thy
father
whiche
seeth
in
secrete
,
shall
rewarde
thee
openly
.
But
thou
when
thou
praiest
.
M
,
After
he
hath
diswaded
vs
from
the
hipocrisie
of
the
Scribes
and
Phariseys
,
he
doth
consequently
shew
vnto
vs
,
how
we
ought
to
praye
.
The
true
vse
of
prayer
.
Christ
therfore
commaundeth
his
disciples
,
if
they
wyll
atteyne
to
the
perfection
,
and
righte
order
of
praier
,
to
enter
into
their
chamber
.
For
although
some
(
because
this
beinge
spoken
particularly
,
semeth
absurde
)
expound
it
allegorically
to
be
the
chamber
of
the
hart
:
yet
notwithstanding
it
preuaileth
not
.
We
are
commanded
in
many
places
of
the
Scripture
,
to
pray
vnto
God
in
the
open
assemblye
,
Publike
prayer
,
and
the
ende
thereof
.
&
in
the
company
of
men
,
and
before
the
whole
congregation
,
and
that
for
the
declaringe
of
our
fayth
,
eyther
for
to
geue
thankes
,
or
elles
to
stirre
others
by
our
example
,
to
do
the
lyke
:
Neyther
dothe
Christ
withdrawe
vs
from
this
study
,
but
doth
onely
admonishe
vs
,
alwayes
to
haue
God
before
our
eyes
,
when
we
prepare
our
selues
to
praie
.
These
woordes
therfore
are
not
to
be
vrged
:
Enter
into
thy
chamber
,
as
thoughe
thereby
he
forbad
vs
the
companye
of
men
,
and
denied
vs
to
praye
aright
,
except
,
we
were
solitary
alone
in
secrete
.
For
he
speaketh
here
comparatiuely
,
signifiyng
that
it
is
better
to
seke
a
priuate
place
,
then
a
place
frequented
,
where
we
may
be
seene
of
men
praying
.
For
God
wolde
haue
all
those
that
serue
hym
,
to
auoyd
oftentation
and
vaine
glory
:
the
whiche
,
if
thou
banishe
out
of
thy
minde
,
and
thincke
it
sufficient
to
please
God
only
,
then
ryghtly
hast
thou
prayed
in
thy
secrete
chamber
,
although
in
dede
thou
haue
praied
amonge
a
great
multitude
.
They
do
greately
amisse
therefore
whiche
say
,
that
the
lorde
here
condemneth
all
publyque
places
,
appoynted
for
prayer
,
and
publique
prayers
also
.
The
olde
and
auncient
maner
was
to
pray
in
the
body
of
the
church
,
as
wel
do
approue
the
examples
of
Dauid
,
of
Salomon
,
and
others
Moreouer
,
1.
Cor.
14.
1.
Tim.
2
the
institution
of
Paule
geuen
to
the
Corinthians
,
was
such
.
And
in
an
other
place
he
saithe
,
I
wyll
haue
men
to
pray
in
euery
place
,
lyftynge
vp
pure
handes
.
Priuate
praier
and
the
end
thereof
.
And
it
is
profitable
trewly
to
the
faithfull
,
to
withdrawe
them selues
,
both
from
the
company
,
and
sight
of
men
into
a
deserte
place
,
whereby
they
maye
more
frutefullye
poure
oute
their
whole
mind
,
and
offer
their
sighes
,
and
teares
,
procedinge
of
a
feruent
spirite
.
Also
secrete
praier
,
for
an
other
cause
,
is
verye
profitable
,
as
to
remoue
al
letts
and
impedimentes
,
and
to
set
the
mynde
at
lybertie
,
whiche
elles
is
often
times
other
wise
occupied
.
Christ
therfore
him selfe
,
when
he
went
to
pray
,
sent
away
his
disciples
,
and
went
to
the
mount
alone
,
and
somtime
into
the
desert
.
But
that
is
not
here
handled
,
for
onely
the
falte
of
vaine
glory
is
reproued
.
But
the
somme
&
effecte
is
this
,
that
whether
we
pray
alone
,
or
before
others
,
that
we
be
of
a
pure
and
vncorrupt
minde
.
And
thy
father
whiche
is
in
secrete
.
S.
That
is
in
heauen
,
where
the
eies
of
man
can
not
beholde
him
.
but
he
seethe
those
thinges
that
are
done
in
secrete
,
yea
,
euen
in
the
hartes
of
men
.
Shall
rewarde
thee
openly
.
C.
When
Christe
saith
,
that
a
rewarde
shal
be
geuen
to
our
praiers
,
he
sufficiently
declarethe
,
that
what
rewarde
so
euer
the
scripture
promiseth
,
is
paied
vnto
vs
,
not
as
a
debte
,
but
frely
without
deserte
.
7.
And
when
ye
pray
,
babble
not
much
,
as
the
heathen
do
,
for
they
thyncke
,
that
they
shal
be
hard
for
their
much
bablinges
sake
.
And
when
ye
pray
babble
not
.
C.
Here
he
reproueth
a nother
falte
in
praier
,
Liplabour
in
praying
must
be
eschewed
.
namely
muche
bablynge
,
or
liplabour
.
He
vseth
two
woordes
for
this
matter
,
but
all
one
sence
.
For
the
Greke
word
Batologia
is
a
superfluouse
repetition
:
but
Polylogia
,
is
vaine
pratinge
or
bablynge
,
with
more
wordes
then
nede
.
M.
The
Euangelist
here
vseth
this
woorde
,
much
babling
,
to
shewe
that
the
same
is
as
absurd
,
in
praier
before
God
,
as
it
is
in
an
oration
,
or
sermon
,
before
men
.
Colde
p●…chers
vs●…
labour
.
S.
Also
those
whiche
are
distrustfull
and
afrayde
,
and
of
a
colde
stomake
,
&
care
not
what
they
speake
,
in
their
sermons
,
vse
this
much
bablinge
,
and
multiplication
of
wordes
.
C.
And
they
likewise
whiche
thincke
to
pray
vnto
God
,
Luke
.
1●…
&
to
perswade
him
with
many
wordes
.
Neither
is
doctryne
contrary
to
the
continuall
prayer
,
1.
Thes.
commanded
in
the
scripture
.
For
when
as
praier
is
conceiued
with
a
seriouse
and
earnest
affection
,
the
tongue
then
runneth
not
before
the
wit
(
as
we
saye
)
but
we
vtter
that
with
the
tongue
,
whiche
the
harte
first
thinketh
.
Furthermore
we
may
assure
our selues
,
that
the
grace
of
God
is
not
gotten
with
the
vaine
copy
and
superfluitie
of
wordes
:
but
rather
the
godlye
and
feruent
hart
,
sendeth
his
earnest
affections
,
euen
like
dartes
,
which
pearce
the
heauens
.
Popys●…
laboure
.
So
that
we
se
how
their
supersticion
is
here
condempned
,
whiche
think
that
God
regardeth
them
,
through
their
long
circumstances
,
with
the
whiche
errour
,
the
papacie
is
so
replenished
,
that
they
thynke
prayer
to
consiste
in
muche
bablynge
,
with
often
rehersall
of
Auise
,
Creedes
,
&
pater
nosters
in
laten
,
whiche
they
vnderstand
not
for
the
moste
part
,
&
that
vpon
beades
:
whereby
their
mind
is
so
sore
occupied
in
kepinge
iust
tale
,
that
often
times
,
they
tel
them selues
a
slepe
.
For
hee
whiche
hath
powred
oute
moste
woordes
,
and
moste
often
hath
ronne
ouer
his
praiers
,
and
said
Kirleson
,
Popish●…er
is
so●…uery
,
〈◊〉
stede●…
it
pro●…
pedle●…
christleson
,
kirleson
,
howe
vnsauourly
so
euer
the
same
came
forthe
,
he
(
I
say
)
thought
hym selfe
happye
,
aboue
others
,
and
to
haue
more
exactly
made
his
prayers
:
as
thoughe
with
suche
buzzing
,
muttering
,
and
mumblyng
,
the
lorde
were
pleased
.
As
the
Ethnikes
do
.
M.
The
Ethniks
were
euyll
spoken
of
amonge
the
Iewes
,
because
they
were
Atheistes
,
and
knew
not
God
,
beinge
also
experte
of
al
godlynes
.
This
contempte
of
the
Ethniks
,
abode
amonge
the
Iewes
:
but
the
whole
study
of
godlines
,
whereby
they
wolde
seeme
to
be
contemners
of
the
Ethnikes
as
wicked
men
,
ceassed
longe
synce
.
Notwithstandinge
Christ
vseth
this
exaumple
of
the
Ethnikes
,
to
the
intent
that
he
might
moue
their
mindes
.
So
lykewise
the
Apostell
,
by
the
example
of
the
Gentiles
,
calleth
the
christians
,
to
the
true
conuersation
of
life
,
and
dehorteth
them
from
the
filthines
therof
.
●…e
1.
Remember
saith
he
,
that
ye
were
sometimes
Gentiles
in
the
fleshe
.
&c.
And
agayne
,
That
ye
walke
not
nowe
as
the
Gentyles
walke
in
vanitie
of
their
mynde
.
For
they
thinke
they
shall
be
hearde
for
their
E.
By
this
place
we
see
what
we
may
thinke
of
those
,
whiche
vse
to
babble
muche
,
and
to
occupie
their
tongue
with
superfluouse
wordes
.
They
bragge
and
bost
that
they
praie
much
,
●…abourers
●…ompared
vnto
the
●…kes
.
when
as
Christ
compareth
them
here
vnto
Ethnikes
.
But
let
vs
consider
howe
Christe
prayed
,
and
his
apostels
praied
,
and
let
vs
follow
them
so
farr
as
they
are
the
followers
of
Christ
.
And
in
any
wise
to
beware
of
ostentation
and
vaineglory
.
8
Be
ye
not
like
them
therefore
,
for
your
father
knoweth
wherof
ye
haue
nede
before
ye
aske
of
hym
.
Be
ye
not
like
them
therefore
.
A.
That
is
,
thyncke
not
that
ye
can
attayne
to
any
thynge
at
Gods
handes
,
by
the
vaine
superfluitie
and
chewing
of
wordes
.
For
your
father
knoweth
whereof
.
C.
This
one
remedy
is
sufficient
and
enoughe
,
to
take
away
the
superstition
here
condemned
.
For
wherevpon
shoulde
this
folishnes
come
,
that
men
shoulde
thinke
them selues
to
profit
much
,
when
as
they
wery
God
with
their
muche
bablynge
,
excepte
,
because
they
thinke
him
to
be
lyke
a
mortall
man
,
whiche
hath
nede
still
to
be
admonished
and
taughte
?
But
who
so
euer
is
perswaded
,
that
God
hath
not
only
a
care
ouer
vs
,
but
also
knoweth
oure
necessities
,
and
doth
seke
to
preuent
our
requestes
,
and
our
cares
,
before
he
be
admonished
:
〈◊〉
is
not
●…d
with
●…des
.
he
(
al
liplabour
set
asyde
)
shal
haue
sufficient
to
do
to
offer
his
prayers
,
so
farre
as
it
is
expedient
for
the
tryinge
of
his
faith
:
but
to
come
vnto
God
rhetoricallye
with
eloquence
,
as
thoughe
hee
wolde
enclyne
to
wordes
,
I
certifie
thée
,
it
is
absurde
and
folishe
.
M.
The
Ethnikes
,
because
they
know
not
God
,
therfore
worship
they
not
the
trew
God
,
but
the
false
Goddes
,
yea
,
the
deafe
and
the
dombe
goddes
,
which
knowe
nothing
also
,
whom
they
thincke
,
muste
be
instructed
wisely
with
wordes
,
that
they
maye
knowe
what
is
asked
,
and
that
they
must
be
moued
with
muche
bablinge
,
1.
King.
18.
and
calling
on
,
as
plainly
sheweth
the
example
of
the
priestes
of
Baal
.
But
there
belongeth
a nother
maner
of
prayer
to
Chrystians
.
For
they
haue
their
father
in
heauen
,
whiche
knoweth
all
thinges
,
&
that
before
they
aske
of
him
,
that
they
neede
not
muche
to
instructe
him
.
Obiection
.
C.
But
if
God
knowe
all
thinges
,
before
we
aske
,
praier
shoulde
seeme
to
be
in
vayne
,
and
to
none
effect
.
For
if
he
of
his
owne
good
wyl
be
redy
to
helpe
vs
,
what
nede
we
any
praiers
vnto
hym
.
Aunswere
.
The
ende
wherevnto
praier
is
appointed
,
answereth
this
obiection
.
For
the
faithfull
do
not
praye
vnto
God
,
to
put
him
in
minde
of
thynges
vnknown
:
but
rather
to
adresse
them selues
,
Praier
is
the
exercise
of
our
faythe
.
and
to
make
them
prompt
to
seke
him
:
they
exercise
theyr
faithe
in
pondering
his
promises
,
&
to
ease
them selues
,
in
casting
their
cares
vpon
him
.
Also
we
praie
to
testifie
,
that
al
good
thinges
procede
&
come
from
him
.
And
that
which
he
was
determined
freely
vnasked
to
geue
vnto
vs
,
he
promiseth
notwithstanding
to
geue
vnto
vs
for
oure
requestes
,
and
praiers
:
Wherefore
we
must
acknoweledge
bothe
,
that
he
of
his
owne
free
wil
preuenteth
our
praiers
,
&
yet
that
we
by
our
praiers
obtaine
that
which
we
aske
.
9.
After
this
maner
therefore
praye
ye
.
Our
father
whiche
art
in
heauen
,
halowed
be
thy
name
.
After
this
maner
therefore
pray
.
C.
It
is
vncertaine
whether
Christ
committed
this
forme
of
praier
once
or
twyse
to
his
dysciples
:
To
some
this
seconde
,
doth
seme
more
probable
,
because
Luke
saith
,
that
his
disciples
asked
him
howe
they
should
praye
:
but
Mathewe
seemeth
to
affirme
,
that
Christ
taught
it
vnasked
.
Chap.
12
,
This
may
be
,
that
Mathewe
gathering
the
speciall
pointes
of
doctrine
,
omitted
the
occasion
which
Luke
declareth
,
about
the
whiche
thinge
we
will
not
muche
contende
.
The
first
table
of
prayer
.
in
the
whiche
we
aske
those
thinges
that
pertain
to
the
setting
forthe
of
Goddes
glory
.
In
stede
therfore
,
of
Pray
ye
after
this
maner
.
Luke
hath
,
when
ye
pray
say
.
&c.
Howebe
it
Christ
commaundeth
not
his
discyples
with
expresse
woordes
to
praye
,
but
onely
sheweth
to
what
ende
all
prayers
ought
to
be
referred
.
M.
For
although
the
petitions
of
this
praier
ar
very
few
,
in
them
notwithstandinge
is
prescrybed
vnto
vs
,
what
we
ought
specially
to
pray
for
.
The
Lordes
praier
consysteth
of
syxe
petitions
.
C.
This
praier
consisteth
of
sixe
potitions
,
whereof
the
three
first
,
haue
respect
to
the
glory
of
God
.
The
other
three
are
appointed
to
those
thinges
which
belonge
to
our
health
.
For
as
the
lawe
of
God
is
deuided
into
twoo
tables
,
The
lawe
of
God
is
deuyded
into
two
tables
.
whereof
the
first
containeth
the
offices
and
duetie
of
godlynes
,
the
other
of
charitie
:
so
Christ
in
prayinge
commaundeth
vs
partly
to
seeke
the
glory
of
God
,
and
partely
our
owne
profite
.
A
time
conuenient
for
prayer
.
Knowe
we
therefore
that
then
we
are
apte
and
mete
,
to
praye
aright
,
if
we
he
not
only
carefull
for
our
owne
profite
,
but
also
if
we
fyrst
seke
the
glory
of
god
.
For
it
is
a
preposterous
order
to
care
firste
for
that
which
is
for
our self
,
and
to
neglect
the
kingdom
of
God
,
which
ought
specially
to
be
preferred
.
Our
father
whiche
art
in
heauen
.
M.
Many
things
are
spoken
and
written
of
diuers
concerninge
this
prayer
:
The
profound
treasure
conteyned
in
the
lordes
praier
.
&
not
without
cause
.
For
in
the
same
there
is
inscrutable
treasure
.
And
no
doubte
many
wyll
come
after
vs
,
whiche
in
this
prayer
,
by
the
grace
of
God
shall
finde
many
thynges
,
that
as
yet
were
neuer
known
,
such
is
the
profound
knowledge
therin
conteined
.
Two
things
to
be
considered
of
them
whiche
pray
.
C.
But
there
are
two
thinges
to
be
considered
specially
,
of
them
which
prepare
them selues
to
praye
,
both
that
they
maye
haue
free
accesse
vnto
God
,
and
also
that
they
maye
put
their
whole
truste
and
confidence
in
hym
:
namely
his
fatherly
loue
towardes
vs
,
and
his
exceding
power
.
Wherfore
let
vs
not
doubt
,
but
that
God
wyl
most
louingly
receiue
vs
,
and
that
he
is
ready
to
heare
our
praiers
,
and
that
also
he
is
most
willynge
to
help
vs
,
because
he
is
our
father
.
In
this
Epithete
,
God
is
our
father
.
or
title
,
Christ
geueth
vs
great
occasion
to
beleue
:
but
because
this
is
but
the
one
parte
of
the
goodnes
of
God
,
he
dothe
in
the
member
followinge
declare
vnto
vs
his
deuine
power
.
Whiche
art
in
heauen
.
C.
For
when
the
Scripture
saith
that
God
is
in
heauen
,
it
signifieth
that
all
thinges
are
subiecte
to
his
power
,
and
that
the
world
&
al
things
therin
conteyned
,
were
made
by
his
power
,
and
helde
in
his
hand
:
that
his
vertue
and
strengthe
is
in
euery
place
,
and
that
all
thinges
are
gouerned
by
his
prouidence
.
The
prophete
Dauid
saithe
.
Psalm
.
●…
He
that
dwelleth
in
the
heauens
,
shall
laughe
them
to
scorne
.
And
againe
he
sayth
.
Psalm
.
●…
As
for
oure
God
,
he
is
in
heauen
:
he
hathe
done
,
what
so
euer
pleased
him
.
M
,
Heauen
therefore
,
as
Christ
saith
,
is
aboue
,
whiche
is
the
seate
or
throne
of
God
:
1.
King
●…
.2
Cro.
●…
not
that
he
is
therin
comprehended
,
as
though
he
were
inclusible
:
but
because
therby
he
might
shew
the
maiestie
of
his
diuinitie
to
be
the
greater
,
and
that
whatsoeuer
he
shewed
vnto
man
in
this
earth
by
reuelations
,
visions
,
and
oracles
,
he
myghte
be
seene
to
do
it
from
heauen
.
C.
Furthermore
this
sayinge
of
Christ
(
seperatinge
God
from
the
order
and
maner
of
creatures
)
dothe
teache
vs
,
not
to
thinke
him
any
earthly
,
or
base
substance
,
when
we
read
of
him
in
the
scriptures
,
because
he
is
hyer
then
all
the
worlde
.
Nowe
let
vs
waye
and
consider
the
purpose
&
meaninge
of
Christ
:
Praye●●
be
g●●●
vpon
〈◊〉
namely
how
that
in
the
very
beginning
of
praier
,
he
goeth
about
to
stablishe
the
faith
of
his
seruauntes
in
the
goodnesse
and
power
of
God
:
because
if
their
prayers
,
be
not
grounded
vppon
faith
,
Chap.
●…
they
shall
not
profyte
as
S.
Iames
saith
.
C.
Nowe
,
when
as
it
is
a
poincte
of
foolishenes
,
and
mad
arrogancie
,
to
cal
God
our
father
,
except
we
be
his
sonnes
,
graffed
in
the
body
of
Christ
:
we
may
gather
,
that
there
is
no
other
waye
to
come
vnto
God
,
then
by
the
meane
of
a
medyatour
.
B.
For
vpon
what
trust
so
bolde
,
Christ
i●…
made
〈◊〉
sonnes
.
can
we
call
God
our
father
,
excepte
it
be
in
Christ
,
in
whom
we
are
adopted
to
be
the
sonnes
of
grace
?
V.
Let
vs
therfore
consider
to
whom
we
speake
,
&
why
we
cal
him
our
father
we
cal
him
so
to
this
end
,
because
he
is
the
true
God
,
maker
of
all
creatures
,
which
hath
reuealed
him selfe
vnto
vs
in
his
sonne
Christe
,
for
whose
sake
he
fauoureth
vs
,
he
heareth
vs
,
and
receiueth
vs
into
his
grace
and
sauour
.
Hallowed
be
thy
name
.
C.
Here
that
appereth
more
plaine
,
●…ur
pray●…
muste
●…eeke
the
of
God.
which
we
spake
before
how
that
in
the
thrée
first
petitions
,
the
respect
and
regarde
of
our selfe
being
set
aparte
,
we
must
séeke
the
glory
of
God
:
not
,
because
we
ought
not
at
all
to
haue
respect
to
our selues
,
but
because
first
,
&
aboue
all
thynges
,
the
maiestie
of
God
ought
to
be
preferred
.
According
to
this
place
of
Scripture
.
First
séeke
the
kingdome
of
God
,
●…h
.
6.
&
the
righteousenes
thereof
,
and
all
other
thinges
wherof
ye
haue
nede
shal
be
ministred
vnto
you
.
But
betwene
these
three
petitions
,
there
is
great
affinitie
and
agrement
:
For
the
sanctyfication
or
hallowing
of
the
name
of
god
,
is
alwaies
ioyned
with
his
kingdom
:
and
the
principall
and
speciall
parte
of
the
same
kingdome
consisteth
in
this
,
that
his
will
be
done
.
But
if
euery
man
way
and
consider
,
howe
great
our
coldnes
is
,
and
our
negligence
also
,
in
asking
the
greatest
thinges
of
all
,
we
must
needes
confesse
,
that
there
is
nothing
superfluouse
in
these
thre
petitions
:
but
that
they
were
necessary
to
be
so
distinguished
.
Bu.
And
because
by
faith
&
a
sure
trust
in
Christ
,
we
are
the
sonnes
of
God
,
therfore
in
the
first
petition
,
we
pray
that
his
name
be
sanctified
,
hallowed
,
or
blessed
.
For
the
speciall
duetie
of
children
is
to
honoure
their
parents
.
●…llow●…
gods
To
sanctifie
or
hallow
the
name
of
God
,
is
nothing
els
,
then
to
geue
the
honoure
vnto
God
,
whiche
is
dewe
vnto
hym
that
men
do
neuer
speake
nor
thinke
of
him
,
without
great
veneration
.
And
the
name
of
God
is
here
put
as
it
is
named
amonge
men
.
But
where
as
his
name
should
be
correspondent
to
his
workes
,
we
vnderstande
that
honour
,
which
his
vertues
deserue
:
as
his
power
,
his
wisedome
,
his
ryghteousenesse
,
his
mercy
,
his
trueth
,
and
such
like
.
For
in
this
,
by
right
,
God
is
great
,
and
wonderful
,
because
he
is
iust
,
because
he
is
wyse
,
because
he
is
mercyfull
,
because
he
is
mightye
,
because
he
is
trewe
,
and
so
forthe
:
this
maiestie
therefore
(
resplendishing
and
shyninge
in
suche
vertues
)
wee
desire
to
be
sanctified
:
not
in
God
him self
,
to
whom
nothing
can
com
or
departe
:
but
that
it
may
be
sanctyfied
in
men
,
that
is
,
that
it
may
truely
be
sanctified
,
hallowed
,
and
magnified
.
To
this
hallowinge
is
contrary
,
the
profanation
of
his
name
:
as
when
his
maiestie
is
diminished
,
and
not
so
honorablye
and
reuerently
receyued
of
men
,
as
it
oughte
to
be
.
Wherevpon
,
Esay
.
52.
thus
saithe
the
Prophete
.
My
people
are
brought
into
heuynes
,
by
their
rulers
,
and
my
name
is
euer
still
blasphemed
,
saith
the
Lorde
.
Ezech.
36.
And
againe
,
I
wyl
sanctifie
my
name
againe
,
Whiche
amonge
the
Gentiles
is
euyll
spoken
of
:
Ezech.
39.
for
ye
your selues
haue
dishonoured
it
among
them
.
Also
,
I
will
make
the
name
of
my
holines
to
be
knowen
among
my
people
of
Israell
,
and
I
wyll
not
let
my
holy
name
be
euyl
spoken
of
any
more
.
Roman.
2.
And
S.
Paule
he
saithe
.
Thou
that
makest
thy
boaste
of
the
lawe
,
throughe
the
breaking
thereof
,
dishonorest
God
.
For
the
name
of
God
is
euyl
spoken
of
among
the
Gentiles
throughe
you
.
The
somme
therefore
of
this
petition
is
,
that
the
glory
of
God
shoulde
shyne
amonge
men
.
Nowe
we
may
here
se
,
how
wicked
they
are
which
iudge
amisse
of
the
workes
of
God
:
if
he
chastice
or
correct
any
of
them
,
they
crye
out
,
they
complaine
,
they
murmure
,
yea
,
and
some
breake
into
open
blasphemies
:
and
if
he
fulfill
not
our
desires
,
we
thincke
streight
,
that
he
dothe
not
sufficiently
extend
his
lyberalitie
towardes
vs
.
Many
prate
and
talke
,
eyther
peruersely
,
or
wantonly
,
of
his
inspeakable
prouidence
,
and
secrete
iudgementes
.
Often
times
his
holy
name
is
taken
in
vaine
.
Finally
the
greatest
part
of
the
worlde
do
prophane
his
holines
so
much
as
in
them
lyeth
.
Wherfore
it
is
no
meruaile
,
if
in
the
first
point
,
we
be
commaunded
,
to
desire
that
his
name
,
in
the
world
may
haue
dew
and
condingne
reuerence
.
We
must
note
also
,
that
in
this
petition
geuinge
of
thanckes
is
conteyned
.
For
when
we
desire
at
all
tymes
to
sanctifye
the
name
of
God
,
we
geeue
prayse
vnto
hym
for
all
his
goodnes
,
&
acknowledge
the
benefites
that
we
haue
receyued
.
10.
Thy
kingedome
come
.
Thy
will
be
done
in
earthe
,
as
it
is
in
heauen
.
Thy
kingedome
come
.
C.
Although
the
Greeke
woorde
be
simple
,
the
sence
notwithstanding
,
abideth
whole
,
if
we
rede
the
verbe
in
the
imparatiue
moode
,
as
the
auncient
interpretour
hath
translated
it
.
But
fyrst
of
all
,
we
must
haue
the
difinition
of
the
kingedome
of
God
,
to
knowe
what
it
is
.
Gods
kingedome
.
For
it
is
said
to
raigne
among
men
,
when
(
the
fleshe
beinge
subdued
&
the
lustes
thereof
)
they
committe
theim selues
willingly
to
his
gouernement
.
Mannes
naturall
affections
resist
god
For
in
this
corruption
of
Nature
,
al
our
affections
,
are
wholly
the
soldiers
of
Sathan
,
which
resiste
the
righteousenes
of
God
,
and
so
hinder
and
trouble
his
kingdome
.
Wherfore
by
this
praier
we
wishe
that
al
impediments
being
taken
away
,
he
woulde
bringe
all
mortall
men
to
hys
kingdome
,
and
leade
them
to
the
meditation
,
of
a
celestiall
and
heauenly
lyfe
.
This
trewly
is
broughte
to
passe
,
by
the
preaching
of
the
woord
partly
,
and
partly
by
the
secrete
power
and
operation
of
the
holy
ghost
.
He
wyll
gouerne
all
men
by
his
worde
:
but
because
the
bare
word
(
vnlesse
the
operation
of
the
spiryte
be
therevnto
adioyned
)
pearceth
not
to
the
harte
,
it
is
necessary
that
both
be
ioyned
together
,
that
the
kingdome
of
God
may
be
stablished
.
Let
vs
praye
vnfaynedly
therefore
,
that
God
will
shew
forthe
his
power
,
as
well
by
his
woorde
,
as
by
his
spirite
,
that
all
the
world
may
willyngly
submit
it selfe
vnto
him
.
All
imperfection
&
confusion
is
contrary
to
the
kingdome
of
God
:
neither
is
there
any
thing
ordeyned
in
the
whole
world
,
whiche
he
ruleth
not
with
his
hande
and
counsaile
.
The
destruction
of
the
old
man
,
is
the
beginninge
of
gods
kingedome
.
Hereby
we
maye
gather
that
the
decaye
and
destruction
of
the
olde
man
,
and
the
renouncing
of
our selues
,
that
we
maye
be
translated
into
an
other
life
,
is
the
beginninge
of
the
kingedome
of
God
.
But
God
raigneth
after
an
other
maner
,
when
he
scattereth
his
ennemies
,
and
bringeth
their
captain
Sathan
vnder
his
subiection
,
1.
Cor.
15.
vntill
he
haue
made
them
al
his
fotestoole
.
Wherfore
the
somme
of
his
prayer
is
,
that
god
wold
illuminate
the
world
with
the
bright
lighte
of
his
worde
:
and
that
he
wolde
make
the
hartes
of
men
by
the
breath
of
his
holy
spirite
,
obedyent
to
his
righteousenesse
.
And
what
soeuer
is
dispersed
in
the
earthe
,
by
his
power
to
gather
the
same
to gether
agayne
.
But
nowe
,
because
the
kingedome
of
God
is
increased
by
continuaunce
of
time
,
euen
to
the
ende
of
the
worlde
,
it
behoueth
vs
dayly
to
wishe
for
the
comming
thereof
.
And
so
after
the
hallowinge
of
the
name
of
God
,
most
properly
we
desire
to
haue
his
kingdome
come
.
Fyrste
,
that
God
mighte
raigne
in
our
hartes
,
and
in
the
whole
church
:
and
that
the
word
of
god
,
faythe
,
righteousenesse
,
and
all
goodnes
may
be
rooted
in
the
whole
worlde
:
then
that
this
mortalitie
being
put
of
,
it
wold
please
God
to
receiue
vs
into
immortalitie
,
and
euerlastynge
blessednesse
,
the
kingedome
of
Sathan
being
vtterly
destroyed
.
For
the
kingedome
of
God
dothe
not
parfectly
take
place
tyll
all
his
ennemies
are
quite
abolished
and
defaced
.
Thy
will
be
done
in
earth
,
as
it
.
God●…
C.
Although
there
be
but
one
symple
wyll
of
God
,
in
respecte
of
him
:
yet
notwithstandyng
in
the
Scripture
it
is
propounded
vnto
vs
twoo
maner
of
waies
.
God●…
is
scr●…
vnto
〈◊〉
script●…
mane●…
waies
.
For
God
is
sayd
to
do
what
soeuer
pleased
him
,
when
as
the
secrete
decrees
of
his
deuine
prouidence
haue
brought
the
same
to
passe
:
although
men
obstinately
worke
the
contrary
.
But
here
we
are
commaunded
after
an
other
maner
to
pray
,
that
his
wil
be
done
namely
that
all
creatures
obey
him
quyetly
,
and
without
rebellion
.
whiche
by
a
comparison
,
may
more
plainely
appere
.
For
as
he
hath
his
aungelles
at
hande
to
do
his
commaundement
,
Psal.
●…
so
we
desire
to
haue
al
mennes
mindes
framed
into
that
consent
and
agreement
of
Goddes
righteousenesse
,
that
willingly
they
may
relent
and
bende
,
wherevnto
soeuer
he
wil
haue
them
.
This
trewly
is
a
good
wishe
,
when
we
submit
all
thinges
to
his
will
,
&
subscribe
to
his
pleasure
.
But
this
praier
conteyneth
somwhat
more
,
namelye
,
that
God
taking
away
all
contumacy
of
men
,
all
stubbernnes
&
obstinacy
whiche
ceasse
not
to
rebell
against
him
,
woulde
make
them
more
tractable
and
gentle
vnto
hym
,
that
they
wysshe
not
or
desire
any
thynge
,
that
is
contrary
to
his
wyll
and
pleasure
.
And
not
that
onely
,
but
also
that
he
would
frame
in
vs
new
mindes
,
and
newe
hartes
,
that
we
mighte
wyshe
nothing
hurtefull
to
our selues
,
but
that
rather
his
holy
spirite
maye
guyde
oure
prayers
so
,
that
they
maye
agree
to
the
will
of
God
.
Bu.
For
so
God
wil
raigne
in
vs
,
but
if
we
do
not
renounce
our
own
wil
,
he
wil
forsake
vs
,
&
not
raigne
in
vs
.
The
wil
of
God
(
truely
)
is
this
,
Iohn
.
6.
that
we
beleue
in
Christ
Iesus
,
whom
he
hath
sent
.
The
wil
of
god
is
our
sanctification
,
that
we
might
be
holy
in
minde
,
●…
.
Thes.
4.
in
spirite
,
&
in
body
,
&
that
we
walke
in
his
commandementes
,
and
geue
al
glory
to
him
as
wel
in
aduersitie
as
prosperitie
,
paciently
abyding
and
suffering
the
hand
of
the
lorde
.
This
truely
is
the
fulfilling
of
his
wyll
.
11
Our
dayly
breade
geeue
vs
this
daye
.
Our
dayly
breade
.
M.
Hytherto
he
hath
shewed
the
glory
,
kingdome
,
and
will
of
our
heauenly
father
,
&
now
consequently
he
prescribeth
those
thinges
whiche
concerne
and
aperteyne
vnto
vs
.
C.
This
therefore
is
as
it
were
the
seconde
table
,
●…he
seconde
●…ble
of
pray●…
,
in
the
●…hich
we
ask
●…se
thinges
●…t
parteine
our
soules
.
of
the
fourme
&
order
of
praying
,
whiche
Christe
hathe
geuen
vnto
vs
.
For
so
(
to
the
ende
we
might
edefie
)
we
did
distinguishe
at
the
fyrste
.
As
out
of
the
tables
of
the
lawe
,
the
firste
dothe
teache
of
the
worshippinge
of
God
,
the
other
prescrybeth
the
woorkes
of
Charitie
,
and
the
duties
therof
:
so
in
this
prayer
,
first
he
appointeth
vs
to
seke
the
glory
of
God
,
them
in
the
other
part
,
he
sheweth
what
is
conuenient
for
vs
to
aske
.
Howbeit
we
must
also
note
,
that
those
praiers
,
whiche
we
conceiue
to
our
vse
&
profite
,
ought
to
be
referred
to
the
last
ende
.
For
it
is
not
mete
that
we
should
be
so
greedy
&
desirous
of
our
own
profite
,
that
we
should
preferre
the
same
before
the
glory
of
God
.
Therefore
,
so
often
as
we
pray
,
it
is
not
meete
that
we
forget
that
:
Notwithstandinge
there
is
this
difference
betwen
these
twoo
kindes
of
praier
which
we
haue
rehersed
,
that
whan
we
pray
as
concerning
the
kingdom
of
god
,
&
the
hallowing
of
his
name
,
we
must
eleuate
our
minde
and
sences
,
wholly
vp
to
heauen
,
that
the
regarde
of
our self
being
set
aparte
,
our
praier
may
assende
vnto
God
onely
:
after
that
,
wée
may
descend
to
our selues
,
and
we
maye
ioyne
the
care
of
our
health
&
profyte
,
to
the
first
petitions
,
whiche
only
parteine
to
God
.
And
although
remission
of
sinnes
ought
to
be
preferred
,
before
our
fode
,
so
far
as
the
soule
excelleth
the
body
,
Christ
notwithstanding
made
his
beginning
of
breade
,
&
the
staies
&
helpes
of
an
earthly
life
,
that
by
such
a
rudiment
&
enterance
,
he
might
leade
vs
farther
▪
we
do
not
aske
therefore
our
dayly
breade
,
before
we
be
reconciled
vnto
God
,
as
though
we
estemed
our
earthly
body
more
then
the
health
of
our
sowle
:
but
our
mindes
must
assende
to
heauen
from
the
earth
,
as
it
were
,
by
steppes
,
and
degrees
.
For
when
as
God
dothe
humble
hym selfe
to
norysshe
oure
bodies
,
no
doubte
there
is
then
a
greatter
will
in
him
to
norysshe
our
spirituall
life
.
The
greatnesse
therfore
of
his
mercy
in
this
poynt
,
dothe
erecte
our
truste
a
greate
deale
hyer
.
M.
But
where
as
we
call
it
our
breade
,
we
may
not
so
vnderstande
it
,
as
though
it
were
oures
by
right
,
and
due
vnto
vs
as
debte
,
but
that
it
is
necessary
for
vs
,
and
appoynted
vnto
vs
,
by
that
prouidence
of
our
lyfe
,
by
the
whiche
he
feedeth
all
thynges
,
of
his
goodnesse
.
And
geueth
it
vnto
vs
freely
,
because
wee
shoulde
not
wante
.
The
fieldes
,
are
to
be
tylled
and
plowed
,
wee
muste
sweate
also
,
in
gatherynge
in
the
fruytes
of
the
earthe
,
and
euerye
man
muste
laboure
,
accordynge
to
his
callynge
:
and
yet
this
letteth
not
,
Mans
labor
without
goddes
blessinge
is
nothinge
.
but
that
wee
are
fedde
by
the
free
lyberalitie
and
gifte
of
God
,
without
the
whiche
,
man
dothe
but
drawe
water
in
a
syue
,
yea
,
his
laboure
is
in
vayne
.
But
wee
are
taughte
,
that
what
so
euer
semeth
to
be
gotten
of
vs
,
by
oure
owne
laboure
and
industry
,
is
acceptable
to
hym
.
Some
wil
haue
this
bread
to
be
supersubstancial
,
or
superessential
,
as
though
Chryste
spake
not
of
corporall
foode
,
but
theyr
reason
is
vayne
,
and
repugnaunte
to
godlynes
.
For
who
knoweth
not
that
it
is
the
order
of
the
Scripture
in
many
places
,
by
the
taste
of
earthly
thynges
to
brynge
vs
to
the
knowledge
of
heauenly
thinges
.
So
that
where
as
Chryste
here
speaketh
of
corporall
foode
,
we
may
therby
gather
,
that
elles
his
talke
were
mutilate
,
and
not
parfecte
.
for
in
many
places
we
are
commaunded
to
caste
all
our
cares
vpon
God
:
and
he
,
most
lyberally
promiseth
on
the
other
part
,
that
we
shal
wante
no
maner
of
thynge
.
Therefore
in
the
exacte
rule
of
prayinge
,
it
is
necessary
that
somewhat
be
commaunded
,
as
concernynge
the
innumerable
necessyties
of
this
present
lyfe
.
This
daye
.
By
this
it
should
apere
that
he
woulde
haue
vs
care
but
from
daye
to
daye
.
And
in
dede
there
is
no
doubt
,
but
that
he
woulde
by
these
wordes
restrain
and
moderate
the
desire
&
care
of
earthly
foode
,
with
the
which
we
are
many
times
without
al
measure
,
brought
to
distrust
.
M.
In
this
name
of
breade
the
Hebricians
comprehend
all
kinde
of
foode
.
As
we
may
reade
in
the
wordes
of
Elizeus
,
4.
King.
6.
Set
breade
&
water
before
them
,
that
they
may
eate
and
drink
,
&
go
to
their
maister
:
And
he
prepared
a
great
refection
for
them
,
that
is
to
say
,
greate
aboundaunce
of
meate
.
C.
But
here
in
this
place
it
is
taken
more
amplely
.
For
we
desire
not
onely
foode
to
be
geuen
vnto
vs
,
by
the
hande
of
God
,
but
also
what
soeuer
is
necessary
for
our
life
.
So
that
now
the
sence
&
meaning
of
this
praier
is
plaine
.
First
we
are
commanded
to
pray
that
god
wil
defend
&
sustein
this
life
,
which
he
hath
geuen
vs
in
this
world
:
and
because
it
wanteth
many
aydes
and
helpes
,
that
he
wold
minister
vnto
vs
what
so
euer
he
knoweth
to
be
necessary
.
Geue
vs
.
M.
When
we
say
,
geue
vs
,
we
confesse
chiefely
,
that
all
the
sustentation
of
our
lif
commeth
of
god
,
&
that
it
is
he
alone
which
fedeth
al
thinges
:
them
we
acknowledge
it
to
be
the
fre
gift
of
god
,
in
somuch
,
that
except
he
geue
the
same
,
al
the
labour
&
industry
of
man
is
but
vaine
.
This
day
.
C.
This
aduerbe
(
as
we
said
before
)
was
added
to
bridell
&
restraine
the
excedinge
care
of
men
:
because
his
beneficence
euery
moment
dependeth
ouer
vs
.
So
that
we
ought
to
be
content
that
he
wil
fede
vs
from
one
daye
to
a nother
.
Notwithstanding
here
a
question
may
be
demanded
,
Question
.
for
so
muche
as
it
is
certayne
,
that
Chryste
gaue
this
rule
of
praier
generally
in
common
,
to
al
the
godly
,
among
the
whiche
nomber
,
some
are
very
riche
,
which
haue
abondance
&
store
of
vittailes
:
now
howe
doth
Christ
commaunde
them
to
aske
their
dayly
bread
,
when
they
haue
in
store
plenty
of
vittailes
for
a
whole
yere
?
The
answere
to
this
obiection
is
easie
.
Aunswere
.
For
wee
are
taught
by
these
words
,
that
except
the
lord
do
dayly
fede
vs
,
the
store
of
vittails
is
nothing
.
Al
our
meats
and
drinkes
without
goddes
blessinge
are
nothinge
.
Admit
that
corne
,
wine
&
other
necessaries
do
abound
,
yet
except
they
be
protected
with
the
benediction
&
blessyng
of
God
,
sodeinely
they
consume
away
,
or
at
least
the
vse
of
them
is
taken
from
vs
,
or
els
the
naturall
force
&
strength
of
noryshing
is
taken
from
them
,
that
in
the
middest
of
our
store
&
plenty
,
we
are
in
miserable
penury
.
wherfore
it
is
no
meruaile
if
Christ
commaunded
the
poore
&
the
riche
alike
,
to
seke
for
their
dayly
breade
&
norishement
,
at
the
handes
of
God
.
C.
But
no
man
can
pray
hartely
,
but
he
whiche
hath
learned
with
S.
Paule
to
be
content
in
euery
estate
,
to
below
,
&
to
excede
,
Philip.
4.
to
be
hungrye
,
and
to
haue
plenty
:
and
not
to
deceiue
hym selfe
with
the
false
truste
of
his
aboundaunce
and
plenty
.
12
And
forgeue
vs
our
dettes
,
as
we
forgeue
our
detters
.
And
forgeue
vs
.
C.
Here
we
must
call
to
mynde
that
which
we
spake
euen
now
,
that
Christ
in
directing
the
praiers
of
his
seruantes
had
not
regarde
to
the
order
therof
.
For
when
as
it
is
written
that
our
sinnes
ar
like
vnto
a
stained
cloth
,
which
seperate
vs
from
god
:
&
as
a
cloude
,
by
the
reason
wherof
he
seeth
vs
not
:
it
is
necessary
that
we
begin
our
praiers
of
remission
of
sins
,
because
that
being
graunted
,
we
haue
hope
to
procede
farther
.
But
in
twoo
petitions
,
Christ
comprehended
all
those
thynges
,
whiche
parteine
to
the
healthe
of
the
sowle
,
&
to
the
spiritual
life
:
euen
as
these
twoo
,
are
the
speciall
pillers
,
of
the
couenaunte
of
God
,
by
the
whiche
our
whole
saluation
doth
stand
,
that
he
doth
offer
vnto
vs
frée
reconciliation
,
not
imputing
our
sinnes
vnto
vs
:
&
that
he
dothe
promise
his
spirite
,
which
ingraueth
the
righteousnes
of
the
law
in
our
hartes
.
We
are
commaunded
therfore
to
aske
both
:
and
in
the
fyrst
place
,
the
petition
to
obtaine
remission
of
sinnes
is
put
.
Oure
dettes
.
M.
Luke
in
the
xi
.
Chapter
hath
,
forgeue
vs
our
synnes
,
Our
fy●…
make
v●●ters
vr●●
or
trespasses
.
C.
Therfore
our
sinnes
are
called
dettes
,
because
they
bringe
vs
before
the
trybunall
seat
of
God
,
&
make
vs
detters
vnto
him
:
yea
,
they
do
wholly
seperate
vs
from
God
,
that
there
is
no
hope
to
atteine
peace
and
grace
,
but
only
by
pardon
.
Roma
●…
And
so
is
fulfylled
that
whiche
Paule
wryteth
.
All
haue
synned
,
and
are
destytute
of
the
glorye
of
God
,
that
all
mowthes
maye
be
stopped
,
and
that
all
the
world
may
be
subdued
vnto
God
.
For
althoughe
the
righteousenes
of
God
doth
partely
shine
in
the
sainctes
:
notwithstanding
so
long
as
they
are
in
the
fleshe
,
they
lie
ouerladen
with
sin
.
So
,
that
there
is
no
man
founde
in
the
whole
world
so
pure
,
whiche
hath
not
nede
of
the
mercy
of
God
:
of
the
which
,
if
we
desire
to
be
partakers
,
it
is
necessary
that
we
féele
oure
owne
misery
.
But
they
whiche
fayne
to
them selues
such
perfection
in
this
worlde
,
that
they
think
them selues
frée
from
al
sin
and
vice
,
do
not
so
much
neglect
their
sinnes
,
as
they
do
Christ
,
from
whose
church
they
banish
them selues
.
For
when
he
commanded
al
his
disciples
daily
to
aske
remission
of
their
sins
,
he
excludeth
al
out
of
theyr
nomber
&
company
,
whiche
thinke
this
remedie
to
be
superfluous
vnto
them
.
Let
vs
put
awaye
therefore
,
by
this
praier
,
the
wrath
&
indignation
of
our
heauenly
father
,
&
the
iust
ponishmentes
whiche
wee
haue
deserued
,
&
let
vs
seke
to
please
him
,
by
reconciliation
.
For
what
can
be
more
greuous
then
the
displeasure
of
the
father
?
For
so
much
as
therfore
our
hole
health
,
consisteth
in
this
,
to
keepe
the
fauour
of
our
heauenvly
father
,
good
and
iuste
cause
we
haue
to
put
awaye
his
displeasure
.
●…ission
of
●…s
put●…way
sa●●tions
.
Now
,
this
remission
which
we
here
desire
is
contrary
to
satisfactions
by
the
which
the
world
seketh
redemption
.
For
that
credytour
is
not
said
to
remit
,
whiche
beinge
paid
asketh
the
det
no
more
:
but
he
which
willingly
&
frely
departing
from
his
right
,
dischargeth
the
debttor
.
Neither
dothe
that
common
distinction
of
falte
&
ponishement
here
take
place
.
for
there
is
no
doubt
,
but
that
dets
do
signifie
the
desert
of
ponishment
or
paine
.
●…ission
of
●…es
in
●…te
put●…
way
the
●…s
par●…
.
We
must
note
also
here
,
that
if
we
be
forgeuen
fréely
,
al
dispensations
,
comming
from
the
Pope
are
in
vaine
.
For
to
obteine
remission
of
oure
sinnes
,
Christ
sendeth
vs
to
his
father
alone
,
&
that
rightly
:
for
who
can
forgeue
the
offence
,
committed
against
an
other
,
&
not
againste
him self
?
Nay
can
any
man
forgeue
sins
,
beside
God
?
〈◊〉
.
5.
Wherfore
Christe
sent
hym
which
had
hurt
his
brother
,
to
go
&
reconcile
him self
to
his
brother
.
Therfore
when
we
syn
against
God
,
our
health
&
saluation
only
consisting
in
him
,
it
is
manifest
,
that
we
can
be
forgeuen
of
none
,
but
of
him
,
&
therfore
at
his
hands
we
must
aske
forgeuenes
,
according
to
the
form
of
this
praier
.
Herevpon
Dauid
saide
.
I
saide
I
wil
confesse
my
syns
vnto
thee
lord
,
&
so
thou
forgauest
mee
the
wickednes
of
my
sin
.
Psalm
.
32
For
this
shal
euery
one
that
is
godly
make
his
prayer
vnto
thée
,
in
a
time
when
thou
maiest
be
found
Neither
is
this
repugnant
to
that
authoritie
which
was
geuen
to
the
Apostels
to
remit
sinnes
.
Iohn
20.
For
they
did
not
forgeue
sinnes
by
their
own
power
,
but
as
ministers
of
Christ
,
&
prechers
of
grace
,
they
did
pronounce
to
the
penitent
&
faithfull
,
that
their
sins
were
forgeuen
.
According
to
the
saying
of
the
lord
,
by
the
Prophete
Esay
.
I
,
Esay
.
43.
euen
I
am
he
,
that
put
away
your
sinnes
,
&
that
for
my
owne
sake
.
As
we
forgeue
our
detters
.
C.
This
condition
was
therefore
added
,
that
no
man
should
presume
to
aske
pardon
for
his
sinnes
,
excepte
he
were
free
from
mallice
&
hatred
.
Notwithstanding
,
the
pardon
which
we
aske
,
dependeth
not
vpon
that
which
we
shewe
to
other
:
but
by
this
meanes
,
Christe
exhorteth
vs
to
forgeue
all
offences
,
and
dothe
make
our
trust
and
confidence
also
,
of
absolution
&
pardon
,
more
fyrme
and
strong
.
Furthermore
it
was
not
the
purpose
of
Christ
to
note
the
cause
,
but
onely
to
teache
vs
of
what
mind
we
ought
to
be
,
one
towards
an
other
,
when
we
desire
to
be
reconciled
vnto
God
.
And
trewely
,
if
the
spirite
of
God
do
raigne
in
our
hartes
,
all
mallice
,
euil
wyl
,
&
reuengement
wil
ceasse
.
But
for
so
muche
as
the
spirite
,
is
a
wytnesse
vnto
vs
of
our
adoption
,
we
se
that
there
is
here
a
note
geuen
vnto
vs
,
who
are
the
sonnes
of
God
,
and
who
are
not
.
B.
Our
remission
therfore
is
a
motion
of
the
spirite
,
because
God
ruleth
our
affections
.
Nowe
since
the
case
standeth
thus
,
how
can
they
be
excused
,
whiche
will
not
forgeue
theyr
neybours
offences
?
How
can
such
presume
to
aske
pardon
of
their
sinnes
,
at
the
handes
of
God
?
Is
it
a
triffle
,
to
lye
vnto
the
lyuinge
God
,
and
to
play
the
Hypocrytes
?
Yea
,
when
we
say
forgeue
vs
,
as
we
forgeue
others
,
what
do
we
elles
,
but
call
for
vengeaunce
at
the
handes
of
God
,
vpon
our selues
,
if
wee
forgeue
not
oure
offendours
?
And
for
this
cause
there
are
many
nowe
a
daies
,
which
rather
then
they
wil
remit
&
forgeue
,
they
will
neuer
say
the
lordes
praier
.
But
suche
escape
not
the
iudgemente
of
God
.
For
it
shall
abide
for
euer
,
whiche
the
lord
saith
.
If
ye
forgeue
not
men
their
trespases
,
your
father
whiche
is
in
heauen
shall
not
forgeue
you
your
trespases
.
Math.
18.
To
this
ende
also
parteineth
the
parable
which
he
sheweth
following
.
Wherfore
we
may
not
let
to
forgeue
our
ofenders
,
if
so
be
that
we
will
haue
god
to
forgeue
,
and
forget
our
synnes
.
13
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
,
for
thine
is
the
kingdome
,
the
power
,
and
the
glory
,
for
euer
and
euer
,
amen
.
And
leade
vs
not
into
tempta
.
C.
Here
many
amisse
do
deuide
this
into
two
petitions
,
when
as
by
the
matter
it
is
euident
to
be
but
one
&
not
two
,
as
they
imagine
.
For
the
coniunction
set
betwene
both
,
coupleth
both
the
sentences
together
,
Augustin
.
whiche
S.
Austine
,
very
wiselye
examined
.
Thus
therefore
ought
this
praier
to
be
resolued
.
Least
we
be
led
into
temptation
,
deliuer
vs
from
euill
.
But
the
somm
of
this
prayer
is
this
,
that
we
knowing
our
own
infirmities
,
desier
god
to
be
our
aide
&
helpe
,
that
we
may
stande
valiantly
against
al
the
assaltes
of
sathan
.
M.
We
are
taught
therfore
in
this
petion
,
that
we
are
as
yet
set
in
a
doubtfull
,
&
dangerous
conflict
,
in
the
which
we
must
fight
against
the
deuil
,
the
world
and
the
fleshe
.
For
the
godly
haue
an
other
maner
of
fight
in
this
worlde
,
then
haue
the
children
of
darknes
.
For
they
haue
a
carelesse
conscience
,
Sathan
is
an
ennemy
to
the
godly
sekinge
at
no
time
to
resyste
Sathan
,
whiche
worketh
in
them
:
but
the
godly
,
because
they
geeue
theim selues
,
wholly
vnto
God
,
they
haue
Sathan
the
prynce
of
this
worlde
,
their
ennemie
,
most
vigilant
and
crafty
agaynst
them
.
and
because
they
haue
their
conuersation
in
heauen
,
they
are
as
yet
subiecte
to
the
hate
,
&
mischife
of
the
worlde
:
and
because
they
obey
the
spirite
,
the
fleshe
is
disobedient
vnto
them
,
&
draweth
them
to
wicked
things
,
so
that
not
without
cause
we
are
taught
here
to
pray
.
And
leade
vs
not
into
temptation
,
but
delyuer
vs
from
euil
.
C
But
this
word
temptation
,
is
in
the
scriptures
often
times
taken
generally
,
for
euery
kinde
of
tryall
&
probation
:
In
the
which
sence
Abraham
is
said
to
be
temted
of
God
,
when
his
faith
was
tried
:
Gene.
22
So
we
are
often
times
tried
,
as
wel
in
aduersitie
,
as
prosperitie
,
because
by
this
occasion
,
the
affections
of
men
are
manifest
,
which
before
were
not
known
.
The
temp●…tion
of
the
●…uill
,
is
as
〈◊〉
were
a
p●…
of
bellow●…
to
kindell●…
wycked
a●…tions
.
But
here
is
noted
the
internal
temptation
,
whiche
may
wel
be
called
the
deuils
bellowes
,
to
kindel
our
concupiscence
,
for
it
were
an
absurd
thing
,
to
aske
of
God
,
&
to
pray
hym
,
that
we
may
be
frée
from
al
documentes
,
&
instructions
of
our
faith
.
Therefore
all
wicked
motions
,
which
cause
vs
to
sinne
,
are
comprehended
vnder
the
name
of
temptation
.
Although
it
cannot
be
but
that
we
must
féele
such
prickes
&
motions
in
our
minde
,
because
al
our
life
time
,
we
haue
a
continual
battel
with
the
flesh
,
notwithstanding
we
desire
of
god
,
that
he
wil
not
suffer
vs
to
be
subiect
,
or
leade
vs
to
temptation
.
And
to
the
ende
Christ
might
the
better
expresse
,
to
how
great
fall
&
ruyne
we
are
subiecte
(
except
god
of
his
mercy
stay
vs
with
his
hand
)
he
vsed
this
maner
of
speach
.
And
leade
vs
not
into
temptation
.
For
it
is
certain
,
that
euery
man
is
tempted
of
his
own
concupiscence
as
S.
Iames
saith
:
Chap.
1.
but
because
God
dothe
not
onely
geue
sathan
libertie
,
to
kindell
in
vs
the
fier
of
concupiscence
,
but
also
vseth
him
as
a
minister
of
his
Ire
,
so
often
as
he
purposeth
to
destroy
men
,
he
him self
also
by
his
own
meanes
,
leadeth
to
temptation
.
1.
Sam.
●…
In
the
which
sence
the
euill
spirite
of
God
is
saide
to
come
vpon
Saule
.
and
to
the
same
effect
do
many
places
of
scripture
tende
:
yet
notwithstanding
we
may
not
cal
God
the
aucthour
of
euyl
:
because
although
he
geue
ouer
men
into
a
reprobate
sence
,
yet
he
vseth
not
vpon
them
tyranny
,
but
his
iust
&
secrete
iudgement
.
But
deliuer
vs
from
euyl
.
C.
By
this
name
of
euill
,
whether
we
vnderstand
,
the
deuil
or
sinne
,
it
maketh
no
matter
.
Sathan
truely
is
that
enemie
which
seketh
continually
,
whom
he
may
deuour
,
&
the
armoure
wherwith
he
is
prepared
to
destroy
vs
,
is
sin
.
The
ende
therefore
of
our
prayer
is
,
that
we
be
not
ouercome
with
temptations
:
but
that
we
may
stand
,
by
the
power
of
the
lorde
,
agaynst
al
the
force
of
Sathan
:
and
that
we
beinge
protected
and
gouerned
vnder
the
shadow
of
his
wings
,
may
tryumphe
ouer
sinne
,
deathe
,
hel
gates
,
and
al
the
kingdome
of
the
deuyl
:
which
is
,
to
be
deliuered
from
euyll
.
For
thine
is
the
kingdome
.
C.
It
is
meruayle
that
this
clause
,
so
wel
agreing
with
the
rest
,
was
pretermitted
of
the
Latines
.
Neyther
was
this
therefore
added
onely
that
he
might
kyndel
our
hartes
to
desire
the
glorye
of
God
,
and
to
shewe
vs
what
the
scope
and
ende
of
our
prayers
oughte
to
be
:
but
also
to
teache
vs
that
the
praiers
,
which
are
here
declared
vnto
vs
,
ar
grounded
vpon
none
other
then
God
onely
,
lest
we
woulde
truste
to
our
owne
merytes
.
For
although
nowe
we
be
most
miserable
,
●…ingdome
●…er
&
glo●…●…longeth
●…ed
.
although
we
be
of
al
creatures
,
most
vnworthy
,
and
althoughe
we
be
voide
of
al
commendation
:
yet
for
al
that
we
shal
neuer
want
occasion
to
pray
,
oure
faith
cannot
decrease
,
because
all
kingedome
,
dominion
,
power
,
and
glory
perteyneth
vnto
hym
,
and
can
neuer
be
taken
from
hym
.
M.
Firste
therefore
we
attribute
this
vnto
God
,
that
his
is
the
kingdome
.
By
this
woorde
kingdome
,
is
vnderstode
,
al
right
and
power
of
raigning
,
of
rulinge
,
of
gouerninge
,
protectynge
,
and
defendinge
.
The
power
.
This
is
added
,
that
we
should
not
thinke
the
kyngdome
of
God
,
to
be
weake
and
voyde
of
force
and
mighte
,
and
that
we
shuld
not
thynke
it
to
be
for
wante
of
power
that
he
dothe
not
reuenge
hym selfe
of
theim
,
whiche
acknowledge
not
his
kingdome
.
What
power
therefore
so
euer
there
be
,
in
any
place
,
it
parteyneth
not
vnto
the
creature
,
but
vnto
God.
And
the
glory
.
That
is
magnificence
,
and
the
honour
of
al
things
.
The
which
,
if
any
man
vnderstande
of
the
dewe
praise
&
glory
of
God
.
it
shal
be
al
one
to
say
,
thou
only
art
to
be
honored
,
praysed
and
glorified
.
For
euer
and
euer
.
M.
This
is
added
,
that
we
might
acknowledge
the
kingdom
of
god
our
father
,
to
be
perpetual
,
his
power
infinite
,
and
his
glorye
euerlastinge
.
The
which
things
the
prophete
comprehendeth
after
this
sorte
,
sayinge
.
All
thy
workes
praise
thée
O
lord
,
&
thy
saintes
geue
thankes
vnto
thée
.
●…m.
145.
They
shewe
the
glory
of
thy
kingdome
,
&
talke
of
thy
power
,
that
thy
power
,
thy
glory
,
&
mightines
of
thy
kingdome
mighte
be
known
vnto
men
.
Thy
kingdome
is
an
euerlasting
kyngdome
,
&
thy
dominion
indureth
throughout
al
ages
.
Amen
.
C.
By
this
word
the
feruente
desier
to
obteine
those
thynges
which
we
aske
of
God
,
is
expressed
:
&
our
hope
is
confirmed
,
that
those
thinges
which
we
aske
,
are
granted
vnto
vs
,
because
of
the
promyses
of
God
,
whiche
can
not
be
broken
.
M.
This
,
is
an
Hebrew
word
,
hauing
a
signification
,
of
a
certaintie
and
truth
.
And
this
word
is
vsed
two
maner
of
waies
.
First
to
expresse
the
affection
&
desire
of
him
that
praieth
And
here
is
required
the
consent
of
the
minde
,
that
which
consent
truely
they
haue
not
which
pray
without
the
minde
,
or
marke
not
the
which
is
spoken
of
others
.
As
concernynge
the
which
reade
the.
14.
of
S.
Paule
,
1
Cor.
14
in
his
1.
epis
.
to
the
Corin.
The
other
is
that
we
declare
,
that
we
do
not
only
wishe
that
the
thing
may
com
to
passe
which
is
spoken
,
but
also
that
we
know
certainly
that
it
will
come
to
passe
.
In
this
sence
a
sure
&
vndoubted
Faith
is
required
.
Thus
Christ
him selfe
often
times
said
▪
Amen
,
Amen
,
dico
vobis
,
Verely
,
verelye
,
I
saye
vnto
you
.
This
word
amen
being
said
,
our
conscience
is
pacified
,
and
so
we
ende
our
prayer
.
14.
For
if
ye
forgeue
men
their
trespasses
,
your
heauenly
father
shall
also
.
Bu.
By
a
certaine
repetition
or
relation
here
,
he
retourneth
to
the
whiche
he
spake
euen
now
,
saying
.
And
forgeue
vs
oure
debtes
,
as
we
forgeue
our
debters
.
C.
And
doth
teach
vs
that
god
wil
not
be
intreated
of
vs
,
except
we
likewyse
do
forgeue
them
,
which
by
any
meanes
do
hurte
vs
.
And
surely
except
we
be
harder
then
stele
,
or
stony
flint
,
this
exhortation
ought
to
mollifie
vs
,
&
to
make
vs
tractable
,
to
remit
our
offenders
.
Except
God
should
forgeue
the
manifold
sinns
that
we
daily
commit
,
we
know
that
we
shold
perishe
many
waies
:
&
truely
god
dothe
forgeue
vs
vpon
no
other
condition
,
then
that
we
likewyse
forgeue
our
brethren
in
whatsoeuer
they
offended
vs
.
They
therefore
which
wil
not
forgeue
,
do
willingly
prouoke
God
vnto
wrath
,
and
heape
dampnation
vnto
them selues
.
15
But
if
ye
forgeue
not
men
their
trespases
:
your
father
,
whiche
is
in
heauen
.
will
not
forgeue
you
your
trespases
.
B.
God
doth
require
nothinge
so
muche
of
vs
as
brotherly
loue
,
that
the
image
of
his
goodnesse
mighte
shine
amonge
vs
:
nowe
there
is
nothing
that
letteth
this
so
much
as
offences
,
by
the
which
the
mindes
of
men
ar
alienate
,
and
withdrawen
from
goodnes
.
He
dyd
specially
repeate
this
therefore
,
to
the
ende
we
might
forgeue
our
neighboures
.
For
he
knewe
howe
hardely
we
wolde
forgeue
,
if
we
wayed
the
greatnes
,
and
heynousnes
of
the
offence
committed
.
A.
or
if
we
did
not
cal
to
minde
those
offences
lykwyse
,
whiche
dayly
we
committ
against
God
.
Therefore
he
dothe
here
threatten
as
it
were
,
denyinge
him
to
haue
pardon
,
which
wil
not
forgeue
his
neyghbours
offence
.
As
concerning
the
whiche
thinge
,
the
lorde
sheweth
an
excellente
parable
in
the
.18
.
chap.
following
,
Math.
18.
whiche
may
be
a
lyuely
example
to
suche
as
will
not
forgeue
.
16.
Moreouer
,
when
that
ye
faste
,
be
not
sadde
,
as
the
hypocrites
are
.
For
they
difigure
their
faces
,
that
they
mighte
be
seene
of
men
,
how
they
fast
.
Verely
I
say
vnto
you
,
they
haue
ther
rewarde
.
More
ouer
when
ye
fast
.
C.
Againe
,
Christ
retourneth
to
his
former
doctrine
.
Bu.
and
goeth
forwarde
with
the
same
order
,
Of
fastinge
.
in
shewinge
of
fasting
,
that
he
did
in
declaring
of
Almes
,
and
prayer
.
M.
For
he
dothe
not
so
reprehende
the
fastinge
of
the
Scribes
and
Phariseies
,
as
thoughe
it
were
euyll
to
fast
,
but
he
condemned
the
detestable
wyckednesse
of
hypocrisie
in
them
.
A
definition
of
fastinge
.
Be
not
sad
as
the
hypocrites
.
Bu.
Fastyng
was
a
certaine
discipline
,
&
measurable
castigation
,
or
chastisement
of
the
bodye
,
alwaies
vsed
of
the
auncient
fathers
,
and
sainctes
of
God
,
vsurped
to
this
end
,
that
the
substance
of
heauenvly
things
might
the
more
be
inflamed
,
and
that
the
fleshly
desires
of
the
body
myght
the
more
be
quenched
.
But
the
Phariseies
abused
this
fasting
,
to
gaine
and
to
get
the
opinion
of
sanctimony
&
holines
,
wherby
they
might
haue
the
more
estimation
of
the
ignorant
people
.
The
fastynge
of
hypocrites
.
If
thei
fasted
therfore
at
any
time
they
framed
al
their
doynges
to
ostentation
and
vaineglory
,
and
wolde
haue
all
men
knowe
that
they
fasted
.
M.
Wherfore
they
were
sad
,
&
being
abrode
,
they
woulde
mourne
and
wepe
,
and
anoynte
their
face
,
and
hange
down
their
heades
,
that
other
men
might
se
their
deuotion
.
this
vanitie
Christ
noted
in
them
saying
.
They
disfygure
their
faces
.
B.
The
Greeke
woorde
signifieth
,
they
obscure
theyr
faces
,
&
as
it
were
to
make
them
that
they
cannot
be
deserued
,
as
they
whiche
vse
deceytes
,
hyde
their
faces
.
Verely
I
say
vnto
you
,
they
haue
their
rewarde
.
Bu.
As
if
he
shuld
say
,
they
get
the
praise
of
men
,
they
haue
therefore
that
whiche
they
seke
for
,
by
their
fastinges
.
God
rewardeth
not
suche
arrogant
fastinges
.
A.
For
he
respecteth
not
the
woorke
so
much
as
he
dothe
the
minde
of
man
.
And
truely
the
fastings
of
the
Papistes
,
Popish●…
monkes
,
and
nonnes
,
differeth
littel
from
that
which
th
Scribes
and
Phariseies
vsed
.
17
But
thou
when
thou
fastest
,
anoynte
thy
head
,
and
washe
thy
face
.
C.
In
that
Christe
commaundeth
to
annoynte
the
head
,
&
to
washe
the
face
,
we
must
note
that
it
is
an
hyperbolical
locution
.
For
he
doth
not
withdrawe
vs
from
one
kinde
of
hipocrisie
,
to
leade
vs
to
an
other
.
Therefore
he
doth
not
bed
vs
here
to
faine
a
curiouse
deintenesse
:
neyther
doth
he
exhorte
vs
to
the
temperancye
of
liuyng
,
that
he
wold
suffer
vs
to
be
delicate
in
anointing
&
appareling
our selues
,
but
simpely
he
exhorteth
vs
to
kepe
a
meane
in
the
which
there
is
no
newe
thynge
.
M.
But
Christ
speaketh
here
according
to
the
maner
and
custom
of
the
countrey
and
people
of
the
Iewes
,
where
,
they
whiche
gaue
them selues
to
mirthe
,
and
banqueting
,
anoynted
their
heades
with
some
preciouse
oyntment
,
from
the
which
oyntment
,
they
that
were
sorrowful
absteyned
:
as
we
may
reade
of
Dauid
,
2.
Sam●…
who
anoynted
and
washed
hym selfe
,
when
he
arose
from
mournynge
.
2
Sam.
●…
Moreouer
of
the
woman
of
Thecoa
,
who
,
to
the
ende
she
might
seeme
to
mourne
and
bewaile
the
deade
,
was
commaunded
of
Ioab
,
to
faine
her selfe
a
mourner
,
Ruth
.
●…
and
not
to
anoynte
her selfe
with
oyle
.
Also
,
Noemi
sayde
to
Ruthe
,
washe
thy selfe
and
anoynt
thée
.
And
Christ
said
to
Symon
,
the
pharisey
.
Luke
.
●…
My
head
thou
hast
not
anointed
with
oile
Also
in
the
house
of
Symon
the
leaper
,
Math●…
the
woman
powred
a
preciouse
oyntment
vpon
the
head
of
Christ
.
E.
So
that
here
he
doth
not
teache
his
disciples
what
thei
ought
to
do
,
(
as
it
was
sayde
euen
now
)
but
teacheth
them
to
beware
of
vainglory
,
that
the
faythefull
maye
be
deserned
from
hypocrites
.
18
That
it
appeare
not
vnto
men
,
howe
that
thou
fastest
,
but
vnto
thy
father
which
seeth
in
secrete
,
and
thy
father
which
seeth
in
secrete
,
shall
rewarde
thee
openly
.
A.
As
if
he
should
say
,
Take
hede
that
ye
alter
nothinge
that
is
accustomed
in
the
manner
of
lyfe
,
wherby
ye
should
couet
to
be
sene
of
men
:
only
let
him
be
a
sufficient
wytnes
of
youre
faste
,
whiche
of
euill
and
vnbeleuinge
men
,
made
you
good
and
faithfull
.
C.
Where
as
here
there
is
a
rewarde
promysed
of
God
to
fasting
,
it
is
an
improper
kynde
of
speache
,
as
it
was
sayde
a
littell
before
of
prayer
.
●…t
diffe●…●…twene
〈◊〉
and
fa●…
Betwene
praier
and
fasting
,
there
is
great
difference
.
For
prayers
are
the
chiefest
workes
of
godlynes
.
But
fasting
by
it self
is
but
a
meane
worke
,
and
not
of
the
nomber
of
them
whiche
God
dothe
require
and
alowe
,
as
are
almes
dedes
and
such
like
.
●…de
of
〈◊〉
.
Notwithstanding
,
after
a
sorte
it
pleaseth
hym
,
in
that
it
is
referred
to
an
other
ende
:
namely
that
it
may
bring
vs
to
abstinencie
and
to
brydell
the
luste
of
the
fleshe
,
and
also
that
it
may
be
a
testimony
of
our
repentaunce
,
so
often
as
we
are
vrged
thervnto
by
the
iudgement
of
God
.
Therefore
the
meaning
of
the
wordes
of
Christ
is
this
,
that
God
in
the
day
of
iudgement
wyll
make
openly
knowne
,
that
those
workes
pleased
him
whiche
were
often
tymes
despysed
of
men
.
19
Laye
not
vp
for
your selues
treasures
in
earthe
,
where
the
ruste
and
mothe
doth
corrupt
,
and
wher
theues
breake
through
and
steale
.
Laye
not
vp
for
your selues
.
V.
Here
our
Sauioure
maketh
an
excellent
declaration
against
couetousnes
,
a
manifeste
Phariseycal
vice
.
●…ousnes
●…nfected
●●n
.
C.
yea
,
this
pestiferous
and
pernicious
disease
of
couetousnes
,
raigneth
euery
where
in
the
worlde
.
No
nation
,
no
people
,
no
state
and
degree
,
is
frée
from
the
same
.
V.
But
they
make
a
prety
excuse
and
cloake
,
●…ousnes
〈◊〉
cloake
.
saying
that
it
becommeth
husbandes
or
houskepers
,
to
haue
respecte
to
the
calamitie
to
come
,
&
to
prouide
for
their
house
,
for
their
wyfe
,
and
for
their
children
.
And
thus
the
world
blyndly
goeth
on
,
hauing
no
respecte
to
the
mischiefe
that
commeth
thereof
.
C.
But
the
lorde
reproueth
men
of
foolishenes
,
that
they
hauinge
heaped
together
aboundaunce
of
ryches
,
whiche
they
make
their
felicitie
,
wyll
so
carelesly
committe
it
to
wormes
and
mothes
,
and
laye
it
foorth
as
a
praye
for
theues
.
For
what
can
be
more
foolish
,
then
to
lay
vp
goodes
,
where
either
they
muste
perishe
or
be
stolne
away
of
men
?
But
couetous
men
thinke
not
vpon
this
,
for
they
shut
vp
their
riches
in
chestes
surely
barde
,
and
strongly
banded
,
with
sufficient
lockes
.
Riches
are
subiecte
to
ruste
.
Yet
not
withstanding
they
can
not
bynde
so
sure
,
but
their
riches
are
in
daunger
of
ruste
,
of
mothe
,
of
corruption
,
of
theues
,
of
water
,
of
fyre
,
and
a
hundred
daungers
mo
They
are
blynde
therefore
,
and
out
of
their
wittes
,
whiche
moyle
and
toyle
,
laboure
and
trauayle
so
immoderatly
for
ryches
,
and
knowe
not
what
shall
become
of
them
:
specially
when
God
wyll
lende
vnto
vs
a
place
in
heauen
to
laye
vp
oure
treasure
,
yea
,
and
that
whiche
is
more
liberall
,
he
offereth
vs
treasure
to
possesse
whiche
shall
neuer
by
no
corruption
perishe
.
E.
Let
not
man
marueyle
,
that
Christe
so
carefully
seketh
,
Couetousnes
is
a
distrust
in
God.
to
withdrawe
his
disciples
from
couetousnes
.
V.
For
couetousnes
is
nothing
els
,
them
a
distrust
in
God
.
M.
Whereupon
not
without
iuste
cause
,
1.
Timo.
6.
Paule
calleth
the
same
the
roote
of
all
euell
.
Bu.
And
truely
if
we
consider
well
what
is
the
cause
of
strife
but
couetousnes
?
what
is
the
cause
of
warres
?
couetousnes
.
What
is
the
cause
of
iniuries
?
Couetousnes
.
What
is
the
cause
of
sedition
?
Couetousnes
.
Couetousnes
is
the
roote
of
all
euell
.
What
is
the
cause
of
periury
?
Couetousnes
.
What
is
the
cause
that
men
betray
their
owne
Countrey
?
is
not
couetousnes
?
Yes
vndoubtedly
.
To
be
shorte
,
Couetousnes
taketh
awaye
liberalitie
.
Couetousnes
hyndreth
the
true
worshipinge
of
God
,
and
Couetousnes
maketh
all
that
we
do
to
be
frustrate
before
God
.
O
crabbed
roote
that
spreadest
thy
braunches
so
farre
,
that
all
the
worlde
taketh
a
taste
of
thy
fruite
.
Thou
haste
made
truthe
to
be
vnsauory
in
the
mouthes
of
men
.
And
as
for
iustice
and
righteous
dealing
,
thou
haste
so
shadowed
them
with
thy
armes
,
that
the
dewe
of
heauen
can
scarse
falle
vpon
them
.
Yea
and
the
time
of
thy
florishinge
is
of
suche
continuance
,
that
excepte
the
heauenly
husband
man
cut
the
downe
,
thou
wilt
shortly
ouergrowe
all
goodnes
in
the
earthe
.
Where
ruste
and
mothe
do
corrupte
.
M.
Christ
reproueth
them
by
the
vtilitie
and
profite
of
earthly
thinges
.
As
if
he
should
haue
sayde
,
what
madnes
is
this
,
that
you
put
your
truste
in
those
thinges
,
whiche
are
transitory
and
subiect
to
corruption
.
By
this
woorde
(
ruste
)
is
vnderstode
all
corruption
,
that
maye
happen
to
earthlye
thynges
,
reade
the
fifth
chapter
of
Saint
Iames.
M.
Here
also
he
toucheth
secretly
the
troublesome
care
of
kepynge
,
and
the
greuous
feare
of
loosing
riches
,
being
once
gotten
.
20
But
laye
vp
for
youre selues
treasures
in
heauen
,
where
neither
ruste
,
nor
mothe
dothe
corrupte
,
and
where
theues
breake
not
through
nor
steale
.
C.
They
are
sayde
to
laye
vp
their
treasure
in
heauen
,
whiche
auoydinge
the
snares
of
this
worlde
,
do
bestowe
their
cares
and
study
,
to
the
meditation
of
a
heauenly
lyfe
.
Luke
.
12.
Luke
expresseth
not
the
Antithesis
,
but
sheweth
the
diuerse
occasion
wherefore
Christe
commaunded
his
disciples
to
prepare
them
littell
sackes
whiche
waxe
not
olde
.
For
he
sayde
vnto
them
:
Sell
all
that
ye
haue
and
geue
almes
.
Nowe
because
it
is
a
difficulte
and
harde
matter
for
men
to
sell
all
that
they
haue
,
to
ease
this
griefe
,
he
setteth
before
them
a
wonderfull
hope
of
recompence
:
namely
that
they
shall
laye
vp
treasures
in
heauen
,
whiche
helpe
and
succour
the
necessitie
of
their
brethren
in
earthe
:
according
to
the
saying
of
Salomon
.
Prouer.
19
He
that
hath
pittie
vppon
the
poore
,
lendeth
vnto
the
lorde
,
and
looke
what
he
layeth
out
,
it
shall
be
payde
hym
again
.
M.
The
lorde
therefore
doth
here
as
it
were
,
sette
heauen
against
the
earthe
,
whereby
he
may
withdraw
his
(
as
the
sonnes
of
heauen
)
from
the
earthe
,
to
their
proper
contrey
that
heauenly
Hierusalem
,
where
they
should
raigne
for
euer
.
Paule
wryting
to
Timothie
,
1.
Ti●…
dothe
as
it
were
expounde
these
woordes
of
Christe
,
saying
:
Charge
them
that
are
ryche
in
this
worlde
,
that
they
be
not
hie
minded
,
and
that
they
truste
not
in
the
vncertaine
ryches
,
but
in
the
liuing
God
,
and
so
foorth
,
till
you
come
almoste
to
the
ende
of
the
chapiter
.
Againe
,
If
ye
be
rysen
with
Christe
,
seke
those
thinges
whiche
are
aboue
,
where
Christe
sitteth
on
the
right
hand
of
God.
Col.
3●…
Set
your
affection
on
thinges
that
are
aboue
,
and
not
on
thinges
that
are
on
the
earthe
.
21
For
where
your
treasure
is
,
there
will
your
harte
be
also
.
For
where
your
treasure
is
.
C.
By
this
prouerbiall
sentence
,
Christ
proueth
men
to
be
moste
miserable
,
whiche
haue
their
treasure
layde
vp
in
the
earthe
,
because
their
felicitie
is
but
earthly
and
vayne
.
For
couetous
men
do
affirme
that
they
are
not
let
by
no
meanes
of
their
money
,
to
lifte
vp
their
hartes
to
heauen
:
but
Christe
propoundeth
an
axioma
,
that
wheresoeuer
they
fayne
their
chiefe
felicitie
to
be
,
there
is
their
whole
harte
&
affiaunce
.
As
if
he
should
saye
,
yea
,
call
vpon
God
your
father
in
heauen
,
of
whom
ye
are
called
to
heauenly
goodes
:
vppon
hym
therfore
set
your
whole
mynde
and
affection
.
But
if
you
laye
vp
your
treasure
in
earthe
,
then
all
youre
mynde
and
care
wyll
be
there
.
Wor●…
fors●●
C.
They
renounce
heauen
therefore
whiche
haue
their
felicitie
in
this
worlde
.
We
knowe
howe
muche
,
how
diligently
the
Phylosophers
disputed
about
felicitie
,
yea
,
it
was
the
greatest
pointe
whereabout
they
laboured
and
contended
,
and
not
without
cause
:
for
so
muche
as
the
whole
consideration
of
the
framing
of
our
lyfe
dependeth
vpon
the
same
,
and
whereunto
are
referred
al
sences
.
For
if
honour
and
dignitie
,
be
thoughte
felicitie
and
chiefe
happenes
,
then
it
must
nedes
come
to
passe
that
ambition
do
raigne
in
the
myndes
of
men
:
If
money
,
then
it
followeth
that
couetousnes
inuadeth
the
whole
lande
:
If
the
pleasure
of
the
bodye
(
as
the
Epicures
thought
)
then
it
can
not
be
auoyded
,
but
that
men
shal
be
geuen
to
brutishe
inclination
and
behauioure
.
For
we
are
all
naturally
geuen
to
seke
that
whiche
is
good
:
and
so
it
commeth
to
passe
that
we
are
diuersly
caried
and
led
awaye
by
false
imaginations
.
But
and
if
we
were
well
and
seriously
perswaded
,
that
our
felicitie
and
happines
were
in
heauen
,
it
were
an
easy
thing
(
the
worlde
and
all
earthly
thinges
,
beinge
despised
)
(
whose
intisementes
and
snares
,
do
deceiue
the
greater
parte
of
men
)
to
ascende
into
heauen
.
In
consideration
of
this
,
〈◊〉
.
3.
Paule
goeth
about
to
lifte
vp
the
myndes
of
the
faythefull
into
heauen
,
and
to
exhorte
them
to
the
study
of
an
heauenly
lyfe
,
settinge
Christe
before
their
eyes
,
in
whome
the
true
and
perfecte
felicitie
oughte
to
be
sought
.
As
if
he
should
counte
it
a
madnes
in
men
to
fire
their
minde
in
the
earth
whose
treasure
is
in
heauen
.
There
will
your
harte
be
also
.
B.
The
harte
is
here
put
for
the
affections
of
the
harte
.
The
harte
therfore
to
be
in
a
place
is
nothing
els
but
a
care
,
a
cogitation
,
a
ioye
,
a
truste
a
hope
,
a
loue
,
a
feare
,
or
the
whole
mynde
,
to
be
in
some
place
.
Bu.
The
whiche
is
to
be
thought
,
not
onely
of
the
study
of
money
,
but
also
of
all
other
passions
.
To
the
Glotton
,
his
belly
is
his
God
.
So
that
where
the
treasure
is
,
there
is
the
harte
also
.
To
the
riotous
persone
,
bankettinge
,
to
the
lasciuious
man
,
pastime
and
game
.
To
the
lecherous
persone
his
filthy
luste
,
is
his
treasure
and
delighte
.
Euerye
man
seruing
his
owne
luste
,
whereby
he
is
ouercomme
.
22
The
light
of
the
body
is
the
eie
,
if
thy
eie
therfore
be
single
,
thy
whole
body
shal
be
full
of
lighte
.
C.
We
must
here
remember
that
which
we
tolde
of
before
,
how
that
there
are
set
here
before
vs
imperfecte
sentences
,
one
of
them
not
depending
on
the
other
iointly
,
as
if
it
were
a
sermon
,
orderly
prosecuted
to
the
ende
with
one
theame
:
But
here
are
sondry
sentences
containing
diuers
matters
specially
for
oure
edifiyng
.
But
the
somme
of
this
sentence
is
,
that
men
by
negligence
do
erre
,
because
they
are
not
occupied
as
they
ought
to
be
,
to
a
good
ende
.
Whereby
it
commeth
to
passe
that
they
wander
,
they
erre
&
flyde
away
from
that
whiche
is
good
and
perfecte
,
and
for
nothing
els
but
because
they
had
rather
with
a
corrupte
iudgement
followe
their
owne
luste
and
pleasure
,
then
the
righteousnes
of
God
,
whereby
they
do
not
onely
obscure
the
lighte
of
reason
,
whiche
ought
to
gouerne
their
lyfe
,
but
also
quyte
extinguishe
the
same
.
Christe
here
vseth
a
similitude
,
calling
the
eye
,
the
whole
light
of
the
body
:
as
if
he
should
saye
,
when
men
walke
,
neyther
the
hands
,
the
feete
,
nor
the
belly
,
are
the
speciall
helpes
to
guyde
the
waye
but
the
eye
only
is
the
chiefe
guyde
to
the
reste
of
the
members
.
Therefore
if
the
handes
and
the
feete
are
ledde
rashely
amisse
out
of
the
waye
,
the
faulte
is
in
the
eye
alone
,
whiche
did
not
his
office
arighte
.
Our
affections
must
be
guyded
by
the
eye
of
Gods
spirite
.
Nowe
we
muste
applye
this
similitude
to
the
mynde
,
euery
affection
is
as
it
were
a
member
of
the
mynde
:
but
because
they
are
blynde
,
they
haue
nede
of
direction
or
leading
.
The
whiche
thyng
the
almighty
God
forseinge
,
hathe
indued
the
mynde
with
reason
,
which
should
order
and
rule
the
affections
,
and
haue
the
office
and
propertie
of
the
candell
,
that
is
to
saye
:
to
illuminate
and
shewe
the
waye
.
But
what
is
the
vse
of
this
candell
nowe
a
dayes
?
Surely
men
do
peruerte
and
corrupt
all
that
their
mynde
geueth
them
,
and
that
wyllingly
,
so
that
not
one
sparke
of
light
remayneth
.
Christe
here
calleth
that
a
symple
eye
whiche
is
not
blered
,
but
is
voyde
of
all
corruption
,
so
that
it
hath
a
moste
perfecte
syghte
.
Also
that
is
a
light
body
,
whose
actions
and
dedes
are
framed
a
righte
,
and
that
is
obscure
and
darke
,
whiche
by
a
confused
motion
is
caried
in
to
many
errours
.
We
see
therefore
(
as
I
sayde
euen
nowe
)
that
the
negligence
of
men
is
here
reproued
,
whiche
wyll
not
open
the
eyes
of
their
myndes
,
to
moderate
and
gouerne
their
affections
.
The
Papists
vpon
this
place
geue
free
wyl
.
But
where
as
the
Papistes
gather
here
,
that
men
haue
suche
wysedome
and
reason
,
that
they
haue
thereby
free
wyll
,
that
is
absurde
and
foolyshe
.
For
Christe
sheweth
not
in
this
place
what
power
belongeth
vnto
vs
,
what
will
also
we
haue
,
but
doth
declare
how
we
ought
to
walke
and
to
frame
our
lyfe
:
He
sheweth
also
that
the
whole
rase
of
mans
lyfe
is
obscure
&
darke
,
because
no
man
seketh
to
do
that
whiche
is
right
,
but
euery
man
with
gredines
seketh
for
that
whiche
is
euell
.
We
confesse
truely
that
man
hath
reason
by
nature
,
by
the
whiche
he
discerneth
betwene
vice
and
vertue
,
yet
notwithstanding
,
it
is
so
defiled
&
spotted
with
sinne
,
that
at
euery
steppe
or
pase
,
it
fainteth
.
And
yet
it
followeth
not
,
but
that
men
do
willingly
runne
into
darkenes
,
as
if
they
should
being
blynde
,
flye
to
light
:
because
wittingly
,
and
wyllingly
they
are
caried
headlonge
to
their
owne
concupicence
.
Suche
is
the
force
of
synne
.
23
But
and
if
thyne
eye
be
wicked
,
al
thy
body
shal
be
full
of
darkenes
,
wherefore
if
the
light
that
is
in
thee
be
darknes
,
how
great
is
that
darkenes
.
But
an
if
thyne
eye
be
euell
.
E.
Or
peruerse
.
The
Gréeke
woorde
doth
signifie
,
mutable
and
malitious
,
that
this
might
be
contrary
to
that
whiche
is
simple
.
Wherefore
if
the
light
that
is
in
.
C.
He
calleth
that
small
remnaunte
of
reason
,
lyghte
,
whiche
was
lefte
vnto
men
,
after
the
fall
of
Adam
:
and
the
grosse
and
brutishe
affections
,
darkenes
.
The
sence
and
meaning
therefore
is
this
,
that
it
is
no
wonder
if
men
lyke
brute
beastes
wallowe
so
filthelye
,
in
the
puddell
of
synne
,
for
so
muche
as
there
is
no
reason
which
should
rule
and
gouerne
the
blynde
and
darke
lustes
of
the
fleshe
.
He
saythe
,
the
darkenes
may
be
tourned
into
lighte
,
not
only
when
men
suffer
the
iudgement
of
their
myndes
to
bee
ouer
whelmed
,
with
the
wicked
lustes
of
the
fleshe
,
but
geuinge
their
wyll
also
to
wicked
thoughtes
,
they
degenerate
,
and
become
beastes
.
For
we
see
howe
wickedly
men
bende
them selues
to
craftines
,
Esay
.
29.
which
as
the
Prophete
saith
:
kepe
their
thoughtes
in
secrete
,
to
hyde
their
counsell
from
the
lord
,
and
do
their
workes
in
darkenes
:
Finally
they
apply
their
wittes
a
hundreth
wayes
to
their
owne
destruction
.
Wherefore
not
without
cause
Christ
pronounceth
,
that
it
can
not
be
auoyded
,
but
that
horrible
and
palpable
darkenes
shal
be
in
that
life
,
where
men
are
blynde
.
These
agree
very
well
with
that
in
the
.xi.
chapter
of
Luke
.
24
No
man
can
serue
two
maisters
,
for
either
,
he
shall
hate
the
one
and
loue
the
other
,
or
els
leane
to
the
one
and
despise
the
other
,
ye
can
not
serue
God
and
Mammon
.
No
man
can
serue
two
.
B.
This
also
is
a
prouerbial
sentence
fitly
added
to
that
which
went
before
.
C.
For
before
he
sayde
,
that
the
harte
of
man
was
bounde
and
tied
to
his
treasure
.
Nowe
he
sheweth
that
their
hartes
are
alienate
from
God
,
Coue●…
perso●…
sake
t●●●…nice
o●…
whiche
geue
them selues
,
and
are
wholy
addicte
vnto
their
ryches
.
For
the
greatest
part
do
flatter
them selues
by
a
false
pretence
,
perswading
them selues
that
they
maye
be
deuided
betwene
God
and
their
lustes
.
But
Christe
here
playnely
affirmeth
that
no
man
can
serue
God
&
the
fleshe
.
Christe
therefore
taketh
this
Prouerbe
allowed
of
euery
man
,
and
not
to
be
denied
,
that
no
man
can
serue
twoo
maisters
.
B.
To
serue
,
here
is
vnderstoode
,
to
geue
thy
minde
wholely
to
him
whome
thou
seruest
:
Wherupon
Paule
saythe
,
Rom●…
Knowe
ye
not
to
whome
soeuer
ye
committe
your selues
as
seruauntes
to
obey
,
his
seruauntes
ye
are
,
to
whome
ye
obeye
:
Whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnes
.
Ye
can
not
serue
God.
A.
Nowe
he
expoundeth
the
foresayde
sentence
.
No
man
can
serue
two
maisters
.
C.
It
is
not
impossible
for
ryche
men
to
serue
God
:
But
who
so
euer
bringe
theim selues
in
bondage
to
their
ryches
,
it
can
not
be
,
but
that
they
separate
them selues
from
god
,
because
that
Couetousnes
doth
make
vs
manciples
of
the
Deuel
.
And
Mammon
.
B.
The
Chalde
woorde
,
doth
signifie
ryches
or
treasure
.
C.
But
that
whiche
is
here
specially
spoken
of
ryches
,
may
generally
be
applied
to
euery
kynde
of
vyce
.
Nowe
,
for
so
muche
as
God
doth
so
greatly
euery
where
,
commende
sinceritie
,
and
abhorre
a
double
harte
,
we
may
see
howe
greatly
they
are
deceiued
,
whiche
thinke
that
he
wyll
be
contented
with
halfe
a
harte
.
All
men
truely
wyll
confesse
with
their
mouthe
,
God●…
serue●…
our
h●…
that
God
cannot
be
worshipped
but
with
a
whole
and
earnest
affection
.
But
in
dede
they
denie
it
,
when
they
go
about
to
reconcile
and
agree
twoo
contrary
thinges
in
all
respecte
.
I
wyll
not
cease
(
sayth
the
ambitious
man
)
to
serue
God
,
although
I
apply
a
good
parte
of
my
mynde
to
get
honoure
.
So
doth
the
couetous
persone
,
the
voluptuous
man
,
and
the
cruell
tyraunt
,
boaste
them selues
:
As
if
truly
it
were
possible
partely
to
serue
God
,
and
partely
to
be
starke
enemies
vnto
hym
.
It
cannot
be
denied
,
that
the
faythfull
them selues
,
are
not
so
wholely
geuen
to
the
obedience
of
God
,
but
that
oftentimes
they
are
drawne
awaye
by
the
synfull
lustes
of
the
fleshe
.
Notwithstanding
,
because
they
syghe
and
sorrowe
vnder
the
yoke
of
this
miserable
seruitude
&
boundage
,
and
are
displeased
with
them selues
,
and
do
serue
the
same
no
otherwyse
then
against
their
wylles
,
and
striuinge
with
the
same
therefore
I
saye
that
they
serue
not
two
maisters
:
because
their
study
&
indeuoure
,
is
as
muche
accepted
before
God
,
as
if
they
had
perfourmed
and
fulfilled
the
perfecte
obedience
.
Here
also
their
hypocrisie
is
refelled
,
whiche
flatter
them selues
in
their
vices
,
as
if
light
and
darkenes
could
agree
.
We
knowe
what
Elizeus
sayde
.
●…8
,
If
the
Lorde
be
God
followe
him
,
if
Baale
be
God
follow
him
.
Howe
longe
wyll
ye
halte
on
both
sides
?
For
God
doth
require
of
vs
the
integritie
of
the
mynde
,
that
we
might
wholely
depende
vpon
hym
.
25
Therfore
I
say
vnto
you
,
be
not
carefull
for
your
life
what
ye
shall
eate
or
drinke
,
nor
yet
for
your
bodye
,
what
rayment
ye
shall
put
on
.
Is
not
the
life
more
worth
then
meate
,
and
the
body
more
of
value
then
rayment
.
●…ate
●…bid
Therefore
I
saye
vnto
you
,
be
not
carefull
.
M.
Now
consequently
he
commeth
to
the
roote
it selfe
of
euell
,
namely
to
the
carefulnes
of
foode
and
other
necessaries
,
or
if
thou
wylt
,
to
the
distruste
or
incredulitie
,
whereof
all
wycked
carefulnes
aryseth
,
whiche
at
the
length
bryngeth
a
man
to
that
point
,
that
being
not
content
with
necessary
thinges
to
his
present
vse
,
he
beginneth
sorrowefully
to
care
for
the
tyme
to
come
,
and
therefore
to
prouide
for
many
yeares
,
and
thus
springeth
the
seruitude
of
Mammon
,
which
withdraweth
vs
from
the
seruice
of
God
.
C.
Notwithstanding
,
●…ces●…qui●…
where
as
Christe
forbiddeth
vs
to
be
carefull
,
he
meaneth
not
so
precisely
that
he
woulde
haue
vs
voyde
of
all
care
,
for
we
knowe
that
men
are
therefore
borne
,
to
sustayne
some
care
:
nay
,
this
is
the
leaste
parte
of
the
myseries
,
whiche
the
lorde
hathe
inioyned
to
vs
in
penaunce
,
to
humble
vs
withall
.
But
he
condemneth
immoderate
care
for
two
causes
:
First
,
because
men
in
vayne
do
vexe
and
disquiete
them selues
in
busying
and
occupying
them selues
further
then
becommeth
their
vocation
:
Then
because
they
take
more
vpon
them
then
becommeth
him
,
&
bearinge
them selues
bolde
vpon
their
owne
industrie
and
laboure
,
forget
quyte
to
cal
vpon
God
.
We
must
remember
the
promyse
whiche
the
Prophete
speaketh
of
,
saying
:
Psalm
.
127.
that
it
is
but
loste
laboure
that
the
vnfaithfull
ryse
vp
early
,
and
so
late
take
reste
,
and
eate
the
bread
of
carefulnes
:
for
so
he
geueth
his
beloued
slepe
.
Therefore
the
sonnes
of
God
,
although
they
be
not
without
laboure
and
care
,
yet
notwithstanding
,
they
are
not
properly
sayde
to
be
carefull
for
their
lyfe
,
because
they
staying
them selues
on
the
prouidence
of
God
,
are
at
quiet
.
M.
The
lorde
therefore
sayth
not
:
I
say
not
vnto
you
,
labour
not
for
your
liuing
and
sustentation
,
but
be
not
carefull
.
He
forbiddeth
sorrowefull
and
immoderate
carefulnes
,
not
laweful
labour
.
Let
euery
man
laboure
saythe
saint
Paule
,
Ephe.
4.
with
his
handes
that
he
may
haue
wherwithall
to
helpe
hym
that
nedeth
.
C.
Hereby
we
may
easely
gather
what
care
of
lyfe
euery
man
oughte
to
haue
:
namely
that
euery
one
of
vs
laboure
,
so
farre
as
oure
vocation
requireth
,
and
the
lorde
commaundeth
:
furthermore
,
that
euery
mans
necessitie
may
cause
them
to
call
vppon
God
.
Suche
care
,
is
a
meane
betwene
slouthfull
securitie
and
immoderate
vexation
and
trouble
,
whiche
the
vnbeleuers
brynge
vpon
them selues
.
So
that
if
we
waye
diligently
the
woordes
of
Christe
,
we
shal
see
that
he
forbiddeth
not
al
care
,
but
that
only
which
riseth
vpon
distrust
.
Saying
:
be
not
carefull
what
ye
shal
eate
or
drynke
.
For
that
is
proper
to
them
whiche
are
afrayde
of
pouertie
and
nede
,
as
if
they
shoulde
wante
meate
euerye
moment
.
Is
not
the
lyfe
more
worth
then
meate
.
Bu.
Nowe
,
by
stronge
and
infallible
argumentes
,
he
taketh
awaye
that
distrustfull
care
,
and
bringeth
forth
dyuers
questions
,
by
the
whiche
his
talke
maye
be
more
ample
.
C.
And
the
first
argument
that
he
bryngeth
is
of
the
more
,
to
the
lesse
:
Hee
forbadde
vs
of
to
muche
care
howe
our
lyfe
should
be
sustayned
:
Now
he
addeth
the
reason
that
the
lord
whiche
gaue
the
lyfe
it selfe
,
will
not
suffer
vs
to
wante
those
aydes
and
helpes
,
which
pertayne
to
the
staying
and
holdinge
of
oure
lyfe
.
And
truely
we
do
no
small
iniury
vnto
God
,
so
often
as
we
beleue
not
that
he
wyl
geue
vnto
vs
sufficient
foode
and
apparell
,
as
though
without
regarde
he
had
set
vs
vpon
the
earth
.
For
whosoeeuer
is
fully
perswaded
that
he
is
not
ignoraunt
what
the
condition
of
our
lyfe
is
(
of
the
whiche
he
is
the
authour
)
he
wil
not
doubte
,
but
that
in
due
tyme
he
wyll
helpe
his
necessitie
.
Therefore
so
often
as
feare
&
care
of
foode
troubleth
any
man
,
let
him
straight
remember
that
God
hath
care
for
that
life
which
he
gaue
vnto
him
.
Here
also
we
muste
note
that
althoughe
we
haue
aboundaunce
of
meate
,
Mans
lyfe
consisteth
not
in
meate
and
drynke
.
drinke
,
apparell
,
and
all
other
thinges
necessary
,
yet
that
oure
life
consisteth
not
in
them
.
According
to
the
saying
of
our
Sauiour
in
an
other
place
.
Beware
saith
he
of
couetousnes
,
Luke
.
12.
because
no
mans
lyfe
consisteth
in
the
aboundaunce
of
those
things
whiche
he
possesseth
.
And
then
he
addeth
.
For
the
lyfe
is
more
worth
then
meate
,
&
the
body
more
of
value
then
raymente
.
As
if
he
should
saye
.
If
God
of
his
owne
free
wyll
hathe
geuen
to
you
a
body
,
and
lyfe
,
whiche
haue
not
deserued
the
same
,
doubte
ye
not
then
,
but
that
he
wyll
also
geue
vnto
you
meate
and
apparel
,
which
thinges
are
of
lesse
value
a
great
deale
.
26
Beholde
the
foules
of
the
ayre
,
for
they
sowe
not
,
neither
do
they
reape
,
nor
cary
into
the
barnes
:
and
youre
heauenly
father
fedeth
them
.
Are
ye
not
muche
better
then
they
.
Beholde
the
foules
of
the
ayre
.
M.
That
he
might
more
playnely
set
before
our
eyes
the
prouidence
of
oure
heauenly
father
,
Gods
prouidence
.
he
bringeth
the
brute
beastes
to
be
an
example
,
whiche
by
the
power
of
God
are
fed
and
nourished
without
any
care
,
that
we
might
learne
in
them
the
ryches
of
his
goodnes
,
and
the
amplenes
of
his
deuine
prouidence
,
in
the
whiche
we
ought
to
quiete
our selues
.
C.
For
infidelitie
is
the
mother
of
all
cares
whiche
exceade
measure
.
Therefore
the
onely
meane
to
amende
couetousnes
,
is
to
imbrace
the
promyses
of
God
,
by
the
whiche
he
dothe
openly
witnesse
that
he
hathe
a
speciall
care
of
vs
.
After
this
sorte
the
apostell
going
about
to
withdrawe
the
faithfull
from
couetousnes
,
confirmeth
this
doctrine
,
because
it
is
written
.
He●…
I
wyll
not
leaue
thée
,
neither
forsake
thée
.
And
in
diuerse
places
,
the
lorde
doth
promyse
that
he
wyll
neuer
forsake
vs
.
G●…
de●…
lea●…
The
effecte
therefore
is
this
:
He
exhorteth
vs
to
trust
in
God
,
which
doth
not
despise
or
neglect
any
of
his
creatures
,
be
they
neuer
so
contemtible
or
base
.
Christ
,
to
make
this
euident
and
playne
,
bryngeth
not
in
the
feding
of
Israell
fourty
yeares
in
the
deserte
.
He
bryngeth
not
in
Helias
,
nor
Elizeus
,
in
whome
the
lorde
declared
hym selfe
to
be
a
feder
of
bodies
,
and
a
prouider
of
apparell
.
(
As
Moyses
sayde
.
D●…
Youre
clothes
are
not
worne
,
)
but
he
setteth
before
them
brute
beastes
.
And
yet
neyther
Lyons
,
Elephantes
,
nor
Beares
,
or
such
like
greate
beastes
,
whiche
also
are
fedde
by
the
hand
of
God
,
but
silly
smale
foules
of
the
ayre
,
whome
the
father
fedeth
,
they
beyng
voyde
of
all
care
.
Beholde
the
foules
of
the
ayre
.
M.
He
nameth
the
foules
of
the
ayre
,
to
put
a
difference
betwene
them
and
suche
as
are
broughte
vp
in
houses
,
which
are
not
fedde
by
their
owne
care
,
nor
by
the
industry
of
men
,
but
by
the
prouidence
of
God
.
Luke
nameth
Rauens
particulerly
,
alludinge
it
peraduenture
,
to
that
place
of
the
Psalme
.
Ps●●
Whiche
geueth
foode
to
all
fleshe
,
and
fedeth
the
yonge
Rauens
that
call
vppon
hym
.
For
they
sowe
not
,
neyther
do
they
reape
.
By
these
woordes
we
haue
not
libertie
to
be
idell
.
But
Christe
meaneth
,
that
although
we
be
not
able
to
help
our selues
,
yet
we
shall
fynde
helpe
of
our
heauenly
father
,
so
that
his
prouidence
shoulde
be
sufficient
vnto
vs
.
And
your
heauenly
father
fedeth
them
.
He
sayth
not
here
.
And
their
heauenly
father
fedeth
them
,
but
your
heauenly
father
.
As
if
he
should
saye
:
What
imbecillitie
and
weakenes
of
faythe
is
this
,
that
when
ye
haue
an
heauenly
father
,
whiche
fedeth
suche
an
innumerable
multitude
of
soules
,
you
are
yet
carefull
for
your
foode
and
rayment
,
as
though
he
would
forsake
you
,
whiche
fedeth
litle
byrdes
?
C.
This
truely
is
worthy
the
noting
,
that
he
saith
the
almighty
fedeth
byrdes
.
Whereupon
we
maye
perswade
our selues
that
he
wyll
not
forsake
vs
,
whome
he
hathe
made
after
his
owne
similitude
and
likenes
,
and
hath
made
vs
his
sonnes
also
.
As
Christe
almoste
affirmeth
by
these
woordes
.
Are
ye
not
muche
better
then
they
.
A.
An
argument
of
the
lesse
.
As
if
he
had
sayde
.
He
that
hathe
suche
care
of
small
thinges
,
howe
can
he
neglect
the
greater
thinges
.
Yea
he
which
hath
care
for
those
thinges
that
are
made
for
your
sake
,
howe
wyll
he
forsake
you
,
to
whome
these
thinges
are
created
.
27
Whiche
of
you
by
taking
thought
,
can
adde
one
cubite
to
his
stature
.
●●umption
●…xcessiue
alwayes
●…yned
to●…r
.
C.
Here
Christe
condemneth
the
other
vice
,
which
is
alwayes
tyed
with
the
immoderate
care
of
meate
,
drynke
,
and
other
necessaries
:
namely
,
that
man
vsurpeth
that
whiche
is
aboue
his
power
,
to
hym selfe
.
●●o
.
I
knowe
(
saithe
the
Prophete
)
that
it
is
not
in
mans
power
,
to
order
his
owne
wayes
,
or
to
rule
his
own
steppes
and
goinges
.
Yet
truely
there
is
scarse
one
among
a
hundreth
,
which
dareth
not
be
so
bolde
as
to
warrant
something
to
him self
,
by
his
own
industrie
&
strength
.
Hereby
it
commeth
to
passe
that
men
warrant
vnto
them selues
the
good
increase
and
successe
of
thinges
,
God
being
set
asyde
.
Christe
to
abate
this
mad
rashenes
and
presumption
,
sayth
that
whatsoeuer
pertaineth
to
the
sustentation
of
our
life
,
dependeth
only
vpon
the
blessing
of
God.
●●e
.
12.
According
to
this
it
is
sayde
in
Luke
.
If
ye
be
not
able
to
do
that
whiche
is
leaste
,
why
take
ye
thought
for
the
remnaunte
whiche
is
greater
.
By
the
which
wordes
it
is
playne
,
that
distruste
is
not
only
reproued
,
but
also
pride
,
that
men
will
take
more
vnto
them selues
,
then
becommeth
them
.
The
whiche
Christe
also
reproueth
in
an
other
place
,
sayinge
.
Thou
canste
not
make
one
heare
of
thy
heade
whyte
or
blacke
.
●●h.
5.
28
And
why
care
ye
for
rayment
?
Consider
the
lillies
of
the
field
how
thei
grow
.
They
labour
not
neither
do
they
spyn
.
And
wy
care
ye
for
rayment
?
Bu.
From
foode
he
commeth
now
to
apparel
,
of
the
which
also
he
reasoneth
particulerly
.
And
as
he
did
before
,
so
doth
he
nowe
bring
an
example
of
naturall
thinges
,
the
whiche
he
doth
plainly
&
manifestly
declare
saying
.
Consider
the
lelies
of
the
fielde
.
Bu.
He
speaketh
not
here
of
the
lelies
that
growe
in
gardens
,
whiche
are
planted
with
great
care
and
diligence
,
but
of
those
whiche
growe
in
the
fielde
,
whose
collour
all
the
painters
in
the
world
are
not
able
to
immitate
.
So
that
he
dothe
here
make
a
distinction
betwene
the
lelies
of
the
field
&
the
garden
.
As
he
sayde
before
the
soules
of
the
ayre
,
to
make
a
difference
betwene
them
and
suche
as
are
brought
vp
in
houses
.
They
labour
not
,
neither
do
they
spin
.
M.
That
is
to
say
,
they
do
not
those
things
that
pertaine
to
the
making
of
apparell
.
Nowe
when
as
you
can
bothe
labour
&
spynne
,
why
are
ye
carefull
for
rayment
?
And
admit
that
either
by
age
,
by
sickenes
,
by
imbecillitie
and
weakenes
,
ye
are
not
able
to
do
these
thinges
,
yet
ye
should
not
distruste
in
the
prouidence
of
God
.
But
consider
of
the
floures
of
the
fielde
.
Will
ye
be
worse
then
insencible
creatures
?
29
And
yet
I
saye
vnto
you
,
that
Salomon
in
all
his
royaltie
,
was
not
arayed
like
vnto
one
of
these
.
And
yet
I
saye
vnto
you
.
C.
The
sence
is
this
that
the
goodnes
of
God
,
which
doth
shine
in
herbes
and
flowers
,
doth
excell
all
that
men
can
do
with
their
power
,
pompe
,
and
strengthe
:
that
the
faithfull
mighte
perswade
them selues
that
they
want
no
manner
of
thing
,
so
long
as
they
haue
the
blesing
.
As
concerning
the
glory
of
Salomon
,
we
may
reade
at
large
in
the
thirde
chap.
of
the
firste
booke
of
kynges
.
And
yet
Christ
sayth
that
the
mighty
king
Salomon
.
Was
not
arayed
like
one
of
these
.
M.
He
saythe
not
like
vnto
those
,
but
like
vnto
one
of
them
.
Beholde
here
,
how
he
preferreth
one
lillie
of
the
field
,
before
al
the
glorie
of
the
worlde
.
Bu.
And
truly
what
sylke
,
what
purple
,
what
shyning
tynsyll
,
The
flowers
of
the
field
far
surmounteth
all
the
glory
of
the
worlde
.
may
be
compared
to
floures
?
what
is
so
red
as
the
rose
?
what
is
so
white
as
the
lelie
?
what
hath
so
purple
a
colour
as
the
violet
?
surely
nothing
30
Wherefore
,
if
God
so
clothe
the
grasse
of
the
fielde
,
whiche
although
it
stande
to
daie
,
is
to
morowe
cast
into
the
fornace
,
shall
he
not
muche
more
do
the
same
for
you
,
O
ye
of
litle
faythe
.
Wherefore
if
God
so
.
M.
This
sentence
is
gathered
of
that
which
went
before
,
to
reproue
the
weakenes
of
our
faithe
.
Nowe
he
saithe
not
if
God
so
clothe
the
Lillies
,
but
the
grasse
of
the
fielde
.
The
shewe
of
apparrel
is
wonderfull
,
in
so
muche
that
it
excelleth
all
the
vanitie
in
the
worlde
,
and
yet
the
grasse
of
the
field
is
equall
with
the
same
,
and
nothing
inferior
in
pompe
vnto
it
.
He
argueth
therefore
of
the
basenes
of
thinges
,
that
thereby
he
might
make
the
liberalitie
of
Gods
prouidence
,
more
wonderful
and
excellente
.
Whiche
is
to
morowe
cast
into
the
fornace
.
E.
That
is
to
saye
,
whiche
shineth
to
day
in
the
fielde
(
being
withered
and
cut
down
)
is
to
morowe
cast
into
the
fornace
.
Bu.
Some
Grammarians
do
so
deriue
,
the
ouen
of
the
fornace
,
that
the
same
should
be
somewhat
lesse
,
moueable
,
and
to
be
caried
about
,
and
made
almoste
through
with
mettall
,
&
the
reste
of
clay
and
bricke
,
seruinge
to
make
waters
of
herbes
for
medecine
:
but
this
fornace
is
greater
whiche
is
spoken
of
here
,
being
immouable
&
made
of
stone
,
lome
,
lime
,
&
sande
,
to
bake
bread
.
Shall
he
not
much
more
.
M.
This
is
the
conclusion
of
the
argument
,
by
the
force
of
an
interrogation
,
as
if
he
shold
say
.
Iudge
you
,
can
ye
deny
it
?
O
ye
of
litle
fayth
.
M.
Note
here
how
frendly
Christe
reprehendeth
,
and
rebuketh
by
the
whiche
,
with
a
reproche
also
he
sheweth
,
wherupon
this
carefulnes
ariseth
,
namely
vpon
the
infirmitie
&
weakenes
of
faith
,
Excessiue
care
ryseth
vpon
the
want
of
faithe
.
the
which
already
he
hath
set
before
our
eyes
at
large
,
as
we
haue
heard
.
31
Be
ye
not
therefore
carefull
,
sayinge
:
What
shall
we
eate
,
or
what
shall
we
drynke
,
or
wherewith
shall
we
be
clothed
.
M.
This
is
the
conclusion
of
this
dehortation
,
in
the
whiche
he
reherseth
that
whiche
he
spake
before
,
sayinge
:
Be
ye
not
therefore
carefull
.
Saying
:
What
shall
we
eate
.
B.
Nowe
he
expresseth
the
nature
of
carefulnes
,
which
,
with
the
like
cogitations
trouble
many
men
,
saying
:
What
shal
we
eate
,
or
what
shall
we
drynke
,
alwayes
fearing
,
leaste
they
shall
wante
necessary
foode
.
The
lyke
murmuryng
care
was
amonge
the
Israelites
when
they
were
in
the
wyldernes
,
as
we
may
reade
at
large
in
the
booke
of
Exodus
.
But
this
care
ought
to
be
farre
from
Christians
,
which
should
still
staye
them selues
vppon
the
prouidence
of
God
,
who
hath
liberally
promised
neuer
to
fayle
vs
.
32
For
after
al
these
thinges
do
the
Gentiles
seke
.
For
your
heauenly
father
knoweth
that
ye
haue
nede
of
al
these
thynges
.
After
all
these
thinges
.
C.
Here
he
reproueth
their
grosse
ignoraunce
,
Igno●●
the
or●…
of
exce●…
care
.
wherof
all
suche
cares
arise
.
For
wherby
commeth
it
to
passe
that
the
vnfaithfull
,
neuer
continue
in
one
state
,
but
only
that
they
thinke
God
to
be
careles
in
heauen
,
&
not
to
haue
respect
vnto
men
?
So
that
by
this
comparison
he
declareth
that
they
haue
,
but
smally
profited
,
&
scarsly
learned
the
rules
&
instructions
of
godlynes
,
which
se
not
with
the
eies
of
faithe
,
howe
that
the
handes
of
God
are
full
of
all
good
thinges
,
to
bestowe
vppon
them
.
Do
the
Gentiles
seke
.
M.
That
is
,
hereunto
they
bende
all
their
minde
,
caring
for
nothing
but
this
only
,
thinking
all
thinges
to
be
gotten
with
their
labour
&
industry
hauing
no
respect
of
God
,
vpon
whose
prouidence
all
thinges
ought
to
depend
,
neither
are
they
at
quiet
vntil
they
sée
plenty
of
vitailes
before
their
eies
.
This
Gentillity
&
Heathenes
,
ought
not
to
be
among
Christians
.
For
your
heauenly
father
knoweth
wherof
ye
haue
nede
before
ye
aske
.
M.
As
if
he
should
say
,
I
knowe
ye
haue
nede
:
And
your
father
knoweth
the
same
also
,
wherfore
doubt
not
,
but
he
will
prouide
for
you
.
For
as
he
is
a
father
,
so
beareth
he
a
fatherly
loue
towardes
his
children
,
always
preuenting
their
necessity
.
According
to
the
saying
of
the
Prophet
.
Like
as
a
father
pittieth
his
own
children
,
Psal.
●…
euen
so
is
the
lorde
mercifull
vnto
them
that
feare
hym
.
33
But
rather
first
seke
the
kingdome
of
God
,
and
the
righteousnes
therof
,
and
all
these
things
shal
be
geuen
vnto
you
.
But
rather
.
Bu.
Some
man
might
say
,
if
I
must
put
away
all
care
,
●…ion
.
what
shal
I
then
do
?
Dothe
idelnes
and
a
careles
mynde
please
God
?
●…were
.
The
Lorde
aunswereth
,
Se
that
aboue
all
thinges
thou
honour
God
,
that
thou
submit
thy selfe
vnto
him
,
and
walke
in
his
lawes
,
and
do
those
thinges
which
he
hath
prescribed
vnto
thée
,
so
shal
he
norishe
thée
,
and
thou
shalt
not
neade
to
feare
necessitie
or
wante
of
foode
.
C.
By
this
argument
,
he
putteth
awaye
grose
care
.
For
whosoeuer
will
preferre
the
kingdome
of
God
,
he
muste
behaue
hym selfe
moderatly
in
gettinge
his
lyuinge
.
Neither
is
there
any
thing
more
fitte
to
brydell
the
lasciuiousnes
of
the
flesh
,
that
it
triumphe
not
in
the
race
of
this
lyfe
,
then
the
meditation
of
a
heauenly
lyfe
.
By
the
kyngdome
of
God
is
vnderstoode
whatsouer
pertayneth
to
the
glory
of
God
,
as
the
knowledge
of
him
and
his
Gospell
,
by
whiche
we
come
to
the
kingdome
of
heauen
.
And
the
righteousnes
thereof
.
C.
This
woord
righteousnes
,
may
as
wel
be
referred
to
God
as
to
his
kyngdome
.
For
we
know
that
the
kyngdom
of
God
consisteth
of
rigteousnes
,
whiche
is
spirituall
newnes
of
lyfe
.
Bu.
They
therfore
seke
the
kyngdome
of
God
,
and
the
righteousnes
thereof
,
whiche
with
all
their
mynde
,
and
a
sure
faithe
,
geue
them selues
wholely
to
pure
religion
,
and
so
frame
their
whole
life
,
that
God
maye
dwell
in
them
,
that
they
be
iust
and
deale
iustly
with
euery
man
,
to
hurte
no
man
,
to
defraude
no
man
,
but
to
labour
truly
for
their
liuynge
in
their
vocation
,
that
they
and
their
family
may
haue
sufficient
,
and
that
they
may
geue
of
their
ouerplus
to
them
that
nede
.
Whosoeuer
doth
these
thinges
,
he
shal
be
sure
not
to
peryshe
with
honger
,
but
shal
be
a
partaker
sufficient
of
the
liberalitie
of
God
.
As
Paule
at
large
sheweth
in
his
epistels
.
●…4
.
〈◊〉
11.
34
Care
not
then
for
the
morrowe
,
the
morrowe
shall
care
for
it selfe
.
For
the
daie
present
,
hath
euer
enough
of
his
owne
trauayle
.
Cart
not
then
for
the
morowe
.
Bu.
To
the
end
he
might
farther
inculcate
this
doctrine
of
pietie
,
he
reherseth
once
agayne
that
which
he
declared
before
,
and
commaundeth
his
to
be
of
good
chere
.
Distrustfull
care
hath
euer
respect
vnto
the
tyme
to
come
.
He
expresseth
the
nature
and
qualitie
of
this
distruste
,
whiche
not
being
contente
with
the
care
of
the
daye
present
,
continually
careth
for
the
daye
and
tyme
to
come
.
C.
Many
,
yea
,
to
to
many
are
sicke
of
this
disease
,
whiche
thinke
the
tyme
to
shorte
if
they
be
about
the
thinge
whiche
bryngeth
gayne
,
but
contrariwyse
,
if
they
be
in
trouble
,
nede
,
or
sicke
,
euery
daye
is
thought
to
be
a
whole
yeare
.
A.
Christe
reuoketh
&
diswadeth
his
from
this
vanitie
,
saying
:
Be
not
therefore
carefull
for
the
morrow
,
that
is
for
the
time
to
come
.
For
so
do
the
Hebrewes
vse
this
woorde
morowe
.
Suche
is
the
intemperancy
of
our
fleshe
,
that
it
thinketh
neuer
to
haue
sufficient
for
it selfe
,
but
styll
distrusteth
the
prouidence
of
God.
The
morowe
shall
care
for
it selfe
.
M.
He
sayth
not
,
to
morowe
thou
shalt
be
carefull
or
to
morowe
thou
shalte
haue
care
for
the
daye
to
come
:
but
the
morowe
shall
care
for
it selfe
,
as
if
he
had
sayde
.
What
nede
ye
to
be
miserable
before
the
tyme
.
For
the
daye
present
hath
euer
enough
of
his
.
M.
As
who
should
saye
:
If
ye
wyll
be
miserable
in
caringe
for
those
thinges
whiche
pertayne
to
foode
and
rayment
,
why
do
ye
care
for
those
thinges
whiche
belonge
vnto
the
morowe
,
when
as
the
presente
tyme
hath
euer
enough
,
that
ye
trouble
not
your selues
with
the
care
of
the
times
to
come
?
Let
the
affection
and
labour
be
sufficient
,
which
the
lord
geueth
to
euery
tyme
.
The
somme
therefore
of
this
doctrine
is
this
,
that
we
be
not
otherwise
carefull
for
the
necessaries
of
this
lyfe
,
then
the
lorde
hath
apointed
vs
.
Firste
,
that
we
should
seke
the
glory
of
God
,
secondly
,
the
profite
of
our
neighbour
,
and
last
of
all
,
the
health
of
our
owne
soule
.
Whosoeuer
thus
bestoweth
his
tyme
,
he
shall
lyue
for
euer
.
The
.vij.
Chapter
.
IVdge
not
,
that
ye
bee
not
iudged
.
Iudge
not
.
Bu.
Hytherto
against
the
distrusting
and
sorowfull
care
of
mortall
men
for
bodely
necessaries
the
lord
hath
disputed
.
Nowe
he
speaketh
againste
rashe
iudgement
,
in
the
whiche
all
men
for
the
moste
parte
do
offende
.
Rashe
iudgement
.
E.
Iudge
not
,
might
very
wel
bee
tourned
condemne
not
,
and
ye
shall
not
be
condemned
.
For
in
this
place
iudge
is
taken
for
to
condemne
.
Whiche
more
euidently
appeareth
by
the
woordes
of
Luke
,
Luke
.
6.
where
he
goinge
aboute
as
it
were
to
expounde
what
he
meaneth
,
in
saying
iudge
not
,
addeth
by
and
by
condemne
not
&
ye
shall
not
be
condemned
.
C.
By
these
wordes
,
Christ
doth
not
precisely
forbid
to
iudge
,
but
goeth
about
rather
to
heale
the
disease
with
the
which
al
men
are
infected
,
We
sée
how
all
men
do
flatter
them selues
,
euery
man
is
a
iudge
in
other
mens
matters
,
euery
man
narrowly
examineth
his
brothers
manners
,
&
is
desirous
to
bewray
his
brothers
falte
.
Al
men
wil
confesse
,
the
it
is
a
vice
intollerable
for
those
men
to
be
so
cruel
&
enuious
against
their
brethren
,
which
winke
at
their
owne
faltes
:
yea
,
this
vice
was
condemned
among
profane
men
in
olde
tyme
,
by
many
prouerbes
:
yet
notwithstanding
it
continued
in
all
ages
,
&
continueth
vntill
this
daye
:
And
now
ther
commeth
another
worse
than
that
,
namely
the
some
in
condemning
others
woulde
get
libertie
to
sinne
them selues
.
Christe
taketh
away
this
wicked
desire
of
biting
,
of
reprouing
,
&
reproching
,
when
he
saith
Iudge
not
.
Neither
ought
the
faithful
to
blinde
them selues
,
that
they
mighte
discerne
nothing
:
but
only
to
refrayn
them selues
that
willingly
thei
iudge
not
more
then
is
mete
.
For
otherwyse
it
cannot
be
but
that
he
be
to
rigorous
,
which
hath
an
earnest
desire
to
iudge
his
brethren
.
The
like
saying
hath
S.
Iames.
Iam.
3.
My
brethren
,
be
not
euery
man
a
maister
.
Neither
doth
Christ
here
withdrawe
the
faithful
from
doing
their
duties
in
teaching
,
but
forbiddeth
them
ambitiously
to
seke
for
honor
.
To
iudge
therfore
in
this
place
,
is
curiously
to
enquire
of
other
mens
dedes
&
sayings
,
whether
they
be
euel
in
dede
,
or
only
seme
so
to
be
,
not
that
thei
may
correct
and
amend
them
,
but
that
they
may
note
them
,
and
gette
vnto
them selues
an
opinion
of
honestie
when
they
talke
with
them
.
This
disease
alwayes
bryngeth
with
it
muche
iniquitie
,
that
we
condemne
some
lighte
faulte
no
lesse
,
then
the
great
offence
:
then
it
bursteth
out
into
a
peruerse
boldnes
,
in
that
we
rashely
haue
a
wronge
iudgement
of
euery
thing
,
although
in
dede
they
ought
to
be
taken
in
good
parte
.
Now
we
sée
to
what
ende
the
purpose
of
Christe
tendeth
,
namely
,
that
we
should
not
be
to
desirous
,
to
curious
,
and
malicious
in
iudging
our
neighbors
.
The
enuious
persone
,
the
hypocrite
,
the
selfe
louer
,
are
somewhat
sycke
of
this
disease
.
C.
But
he
whiche
iudgeth
by
the
rule
of
charitie
,
alwayes
first
examining
hym selfe
,
he
I
saye
,
True
●…ment
.
kepeth
the
true
and
righte
order
of
iudging
.
Neuertheles
it
is
not
onely
lawefull
for
vs
to
condemne
all
sinnes
,
but
also
it
is
necessary
,
excepte
we
wyll
abrogate
the
lawes
of
God
and
ouerthrow
his
iudgement
.
For
he
would
haue
vs
to
bee
proclaymers
of
his
sentences
whiche
he
pronounceth
as
concerning
the
dedes
of
men
:
only
that
modestie
oughte
to
bee
amonge
vs
,
that
he
ought
to
remaine
a
iudge
.
C.
Therefore
when
we
condemne
adultrie
,
thefte
,
lying
,
and
such
like
,
we
iudge
not
,
but
do
geue
place
vnto
the
Lorde
which
condemneth
,
and
hath
condemned
them
.
So
that
whatsoeuer
is
condemned
by
the
lawe
of
the
lorde
,
we
may
rightly
condemne
.
But
then
we
go
beyond
our
bondes
,
when
we
iudge
and
pronounce
of
those
thinges
whiche
we
knowe
not
.
Whereuppon
he
sayde
,
Iudge
not
.
That
ye
be
not
iudged
.
C.
Here
he
pronounceth
the
punishment
of
such
rashe
,
harde
,
and
cruell
iudgers
,
whiche
desire
to
discusse
other
mens
matters
.
As
there
is
nothing
more
deare
and
precious
vnto
vs
then
our
fame
:
so
it
is
very
sharpe
and
harde
,
to
be
condemned
and
subiecte
,
to
the
reproche
and
infamy
of
men
.
And
yet
by
our
own
falte
we
bring
that
to
our selues
,
which
our
nature
doth
so
greatly
abhorre
.
For
what
is
he
that
dothe
not
more
narrowly
inquire
out
another
mans
faulte
then
is
mete
?
What
is
he
whiche
is
not
offended
at
smal
offences
.
But
what
is
this
,
but
only
a
meane
to
prouoke
the
vengeance
of
God
against
vs
,
and
to
repaye
vs
the
lyke
?
Esay
●…
As
the
Prophete
Esay
saith
.
When
thou
shalt
leaue
destroying
,
thou
thy selfe
shalt
be
destroyed
.
Whereby
we
may
gather
that
there
shall
not
wante
reuengers
,
which
shal
not
punishe
with
the
like
rigor
&
violence
,
such
as
are
enuious
&
cruell
.
But
admitte
that
those
rashe
iudgers
of
their
brethren
shal
escape
the
punishement
of
men
in
this
world
,
yet
vndoutedly
thei
shal
not
escape
the
iudgement
of
God
.
In
Luke
there
is
added
a
promise
,
〈◊〉
6.
Forgeue
&
ye
shal
be
forgeuen
,
geue
&
it
shal
be
geuen
vnto
you
.
The
sence
and
meaning
wherof
is
this
,
namely
that
the
lorde
will
bring
to
passe
that
they
which
shewe
them selues
gentle
,
humane
&
iuste
to
their
brethren
,
shall
fele
the
like
clemency
&
gentlenes
of
others
toward
them
,
so
that
they
in
like
manner
shal
be
louingly
&
frendly
intreated
.
B.
For
so
it
is
ordained
&
appointed
of
God
,
that
as
we
be
vnto
others
,
so
shal
they
be
vnto
vs
againe
.
●…er
.
17
According
to
the
saying
of
Salomon
in
his
Prouerbes
.
That
whiche
is
good
commeth
to
those
that
seke
for
goodnes
,
but
euell
hapneth
to
them
that
seke
for
the
same
.
This
one
thing
let
vs
be
well
assured
of
that
there
is
none
so
euell
,
but
that
there
shal
be
another
as
euell
as
he
,
there
is
none
so
ready
to
defame
,
but
another
shal
be
as
ready
to
defame
hym
again
.
And
there
is
none
so
rashly
ready
to
iudge
,
but
another
as
rashe
as
he
,
shall
be
ready
to
iudge
him
again
:
whiche
for
certain
is
the
iust
iudgement
of
God
.
And
that
is
the
same
whiche
he
saith
here
followyng
.
2
For
as
ye
iudge
so
shall
ye
be
iudged
.
And
with
what
measure
ye
meate
,
with
the
same
shall
it
be
measured
to
you
againe
.
For
as
ye
iudge
.
Bu.
Here
oure
Sauiour
Christ
to
teache
that
we
ought
to
iudge
of
others
,
as
we
would
they
shold
iudge
of
vs
,
vseth
prouerbiall
sentences
,
which
were
commonly
vsed
.
And
are
yet
common
to
all
men
.
As
this
,
he
that
speaketh
what
he
will
,
shall
heare
that
which
he
wold
not
.
Also
the
saying
of
Homere
.
As
thou
speakest
so
art
thou
spoken
to
againe
.
Christe
addeth
also
another
prouerbe
.
And
with
what
measure
ye
meate
.
E.
As
if
he
shoulde
saye
,
if
you
backebyte
many
and
do
iniury
,
thou
shalt
be
sure
to
haue
reproche
of
many
,
&
to
be
iniuried
againe
.
3
Why
seest
thou
a
moate
in
thy
brothers
eie
,
and
perceiuest
not
the
beame
that
is
in
thyne
owne
eye
?
Bu.
Here
by
an
allegory
he
doth
more
plainly
expresse
his
mynde
.
C.
And
dothe
nominate
the
vice
with
the
which
hypocrites
are
commonly
polluted
.
For
when
as
like
vnto
hawkes
,
they
can
prie
and
beholde
other
mens
faultes
(
and
that
not
only
seuerely
but
also
tragically
they
can
amplifie
and
depainte
them
)
they
reiecte
their
owne
faultes
be
hynde
them
.
Men
are
diligent
to
note
the
faltes
of
their
brethren
but
not
their
owne
.
According
to
the
saying
of
Ouide
,
we
see
not
the
wallet
the
hangeth
behinde
at
our
backes
.
Christe
therfore
reprehendeth
bothe
these
euels
,
namely
to
much
promptnes
in
beholding
other
mens
faultes
,
which
ariseth
for
want
of
charitie
,
&
the
wilfull
negligence
also
in
the
hiding
&
cloking
our
own
faultes
.
Bu.
Let
euery
man
therfore
take
hede
that
he
amende
that
vice
in
him self
which
he
reproueth
in
an
other
,
specially
when
he
goeth
about
to
reprehend
a
small
faulte
,
hauing
a
greater
him selfe
raigning
in
him
.
As
the
wyse
man
Cato
saith
.
It
is
a
foule
thinge
in
the
correctour
,
when
his
owne
faulte
shall
reproue
him
.
4
Or
why
saiest
thou
to
thy
brother
,
suffer
me
to
plucke
out
the
moate
out
of
thyne
eie
,
and
beholde
a
beame
is
in
thine
owne
eie
.
M.
Christ
noteth
here
the
presumption
of
impudent
hypocrisie
,
which
should
be
lesse
,
if
that
the
hypocrite
could
be
content
only
to
note
in
his
minde
his
neighbours
offence
.
But
because
he
bursteth
out
&
is
not
afraid
openly
to
reprehende
his
brother
face
to
face
,
neglecting
his
own
faltes
far
greater
,
he
is
inexcusable
,
&
worthy
to
be
condemned
of
impudency
.
5.
Hipocrite
,
first
cast
out
the
beame
,
out
of
thine
owne
eie
,
and
then
shalt
thou
see
clerely
to
pluck
out
the
moate
that
is
in
thy
brothers
eie
.
Hypocrite
.
A.
By
a
figure
called
apostrophe
,
he
doth
inuay
against
the
hypocrites
,
&
that
truely
very
sharpely
.
For
the
disease
of
hypocrisy
is
almost
incurable
.
M.
For
he
which
is
infected
with
this
,
is
only
at
this
point
,
that
he
would
seme
to
be
suche
a
one
to
other
which
in
dede
he
is
not
.
Hypocrisy
doth
so
blynde
a
man
that
either
he
séeth
not
that
which
pertaineth
to
him self
,
or
at
least
he
thinketh
the
other
men
do
not
se
or
regard
it
:
in
the
meane
tyme
he
reprehendeth
others
faltes
,
although
very
smal
,
to
this
ende
that
he
might
seme
to
abhorre
vice
,
to
be
a
louer
of
righteousnes
,
&
a
folower
of
the
same
And
then
shalt
thou
see
.
Bu.
By
the
moate
he
vnderstandeth
smale
offences
,
by
the
beame
,
greater
offences
,
whiche
often
tymes
are
hydden
in
men
.
M.
Here
we
maye
note
that
it
is
not
in
vayne
,
that
Christe
at
other
tymes
was
moste
meke
and
gentle
towarde
the
Publicanes
and
synners
,
and
that
he
noteth
this
kynde
of
men
with
the
reprochefull
name
of
hypocrites
.
It
is
not
in
vayne
(
I
saye
)
for
he
dothe
it
to
shewe
that
the
whole
and
only
destruction
of
these
men
is
,
because
they
do
not
knowe
them selues
what
they
are
.
And
therefore
,
it
is
very
necessary
that
suche
should
be
called
as
they
are
,
to
the
ende
they
maye
amende
,
whiche
may
be
the
cause
why
the
lorde
did
so
name
them
in
dyuers
places
,
Math.
15.22
and
.23
.
Luke
.
13.
as
when
he
sayde
.
You
hypocrites
,
well
prophecied
Esaie
the
Prophete
of
you
and
so
forth
.
Yea
often
tymes
very
earnestly
he
called
them
hypocrytes
.
If
therefore
we
meane
to
esschewe
and
auoyde
this
so
execrable
a
vyce
,
let
euery
one
of
vs
fyrst
enquyre
of
our
owne
faultes
proper
and
domestical
,
then
let
vs
take
vpon
vs
to
iudge
of
other
men
,
yet
not
with
a
desyre
to
calumniate
and
hurte
,
but
of
brotherly
loue
and
affection
,
lynked
with
the
bonde
of
charitie
to
reduce
hym
that
goeth
out
of
the
way
.
For
the
whiche
matter
,
reade
the
second
Chapiter
of
saint
Paule
to
the
Romains
.
and
the
thirde
Chapiter
of
saint
Iames.
6
Geue
not
that
whiche
is
holye
to
dogges
,
neyther
caste
ye
your
pearles
before
swyne
,
leaste
they
treade
them
vnder
their
feete
,
and
the
other
tourning
againe
all
to
rente
you
.
Geue
not
that
whiche
is
holy
to
dogges
.
M.
How
these
thinges
are
by
order
vnited
to
that
whiche
goeth
before
,
many
diligently
labour
to
vnderstande
,
not
weying
that
al
thinges
are
not
wrytten
of
the
Euangelistes
orderly
as
Christe
spake
them
,
but
those
thinges
whiche
they
remembred
,
they
committed
to
wryting
,
&
haue
made
as
it
were
a
confused
mixture
of
many
matters
,
specially
of
such
as
are
sufficient
to
our
saluation
.
C.
But
Christe
here
admonisheth
the
apostels
,
and
vnder
their
persone
,
all
those
whiche
are
teachers
of
the
Gospell
,
that
they
preserue
and
kepe
the
treasure
of
the
heauenvly
wisdom
only
for
the
sonnes
of
God
,
and
that
they
do
not
bestow
the
same
vpon
vnworthy
persons
,
and
prophane
contemners
of
God
.
M.
By
this
worde
holy
,
he
doth
very
wel
teache
them
howe
religiously
they
ought
to
administer
the
misteries
of
the
kyngdome
of
heauen
,
as
men
that
knowe
howe
those
things
whiche
were
sanctified
in
the
lawe
,
were
not
communicated
to
euery
one
.
C.
But
here
ariseth
a
question
.
For
afterward
he
commaunded
them
to
preache
the
Gospell
to
all
creatures
generally
.
Mark
●…
And
Paule
saithe
,
that
his
preaching
was
to
the
reprobate
,
2.
Cro●…
the
sauore
of
death
vnto
death
.
For
there
is
nothinge
that
shal
be
a
surer
testimony
against
the
vnfaithful
then
the
word
of
God
,
because
by
the
preaching
therof
they
shal
be
voide
of
all
excuse
.
It
is
aunswered
thus
.
Auns●…
Because
the
ministers
of
the
Gospell
,
&
whosoeuer
are
called
to
the
office
of
teaching
,
cannot
discerne
betwene
the
sonnes
of
God
and
hogges
,
it
is
their
partes
without
respecte
to
offer
the
doctrine
of
saluation
to
all
.
For
although
in
the
beginning
they
see
many
dull
and
vnapte
to
be
taughte
,
yet
for
all
that
charitie
forbiddeth
to
reiect
them
,
and
to
counte
them
incurable
.
Wic●●
are
〈◊〉
to
ho●…
dog●●
For
we
must
note
this
,
that
Christe
calleth
dogges
and
hogges
,
not
all
that
are
impure
men
,
and
voyde
of
the
feare
of
God
,
and
true
pietie
,
but
such
as
by
sure
tokens
do
declare
that
obstinate
contempt
of
God
,
whereby
the
disease
may
appeare
incurable
.
Mat●…
In
an
other
place
Christe
setteth
dogges
against
the
children
of
God
,
when
he
saith
.
It
is
not
good
to
take
the
childrens
bread
and
caste
it
to
dogges
.
But
here
he
vnderstandeth
them
to
be
dogges
&
hogges
whiche
being
contemners
of
God
,
do
admitte
no
medicine
.
Hereby
it
dothe
appeare
howe
thei
do
wreste
the
woordes
of
Christe
amisse
,
whiche
thinke
that
he
restraineth
the
doctrine
of
the
Gospell
only
to
suche
as
are
apte
to
receiue
the
same
.
There
were
two
causes
why
Christ
forbad
the
Gospell
to
be
preached
to
the
obstinate
contemners
of
the
same
.
Th●…●…ries●…
ough●…
be
s●●
the●…
For
it
is
a
manifest
prophanation
of
the
misteries
of
God
,
to
commit
them
to
the
scornings
,
iestes
,
and
tauntes
,
of
the
wicked
and
reprobate
.
Secondly
,
Christ
sought
meanes
to
comforte
his
disciples
,
that
they
should
not
be
discouraged
,
&
so
seace
to
preache
to
the
electe
,
although
they
sawe
the
wicked
&
reprobate
peruersly
to
reiect
the
same
Neyther
cast
ye
your
pearles
.
M.
In
respecte
of
the
preciouse
price
,
and
noblenes
of
the
woorde
of
God
,
●…th
.
13
,
he
calleth
it
a
pearle
,
for
the
which
we
ought
to
sel
all
that
we
haue
,
as
we
may
reade
in
the
13.
chap.
followinge
.
C.
Whereby
we
gather
,
of
howe
greate
price
this
holy
doctrine
of
the
gospell
oughte
to
be
vnto
vs
.
●…
Gospell
preciouse
●…e
.
M.
He
sayth
your
pearles
,
to
declare
that
it
is
peculiar
and
proper
to
the
faithfull
.
C.
The
pure
vse
of
the
doctrine
of
God
is
,
to
féede
the
faithfull
with
the
woorde
of
God
,
as
with
their
corporall
meate
:
and
that
the
wicked
should
be
made
afraide
by
the
iudgement
of
God
.
the
which
if
they
neglecte
,
geue
not
that
whiche
is
holye
to
dogges
,
nor
pearles
to
swyne
:
or
Before
hogges
.
Bu.
By
hogges
he
vnderstandeth
such
as
wholly
drown
them selues
in
filthy
pleasure
,
&
with
their
blasphemies
,
do
seeke
to
defile
the
doctrine
of
the
Gospell
,
so
much
as
in
them
lyeth
.
Least
they
treade
them
.
C.
By
this
Christ
doth
seeme
to
distynguishe
betwene
the
hogges
&
the
dogges
:
attributing
to
the
hogges
,
a
brutishe
dulnes
voide
of
sence
,
&
to
the
dogges
,
madnes
.
This
experience
(
trewely
)
teacheth
that
there
are
twoo
kindes
of
contemners
.
●…o
man●…●…f
contem●…
As
for
example
:
what
so
euer
is
in
the
scriptures
,
as
concerning
the
corrupt
nature
of
man
,
frée
iustification
,
and
eternall
election
:
many
do
tourne
the
same
,
either
to
sluggishe
slouthfulnes
,
and
brutysshe
behauiour
,
or
elles
to
the
lasciuiousnesse
of
the
fleshe
,
suche
are
very
aptly
(
accorto
deserte
)
compared
to
hogges
.
The
other
do
rent
&
teare
with
extreame
madnes
,
by
furiouse
reproche
,
the
pure
doctrine
&
the
ministers
thereof
,
to
the
ende
they
might
frustrate
the
study
of
wel
doinge
,
the
feare
of
God
,
and
al
care
of
saluation
.
Although
therefore
Christ
doth
declare
by
bothe
names
,
that
the
aduersaries
of
the
woord
of
God
are
incurable
,
notwithstanding
by
a
double
similitude
,
he
doth
shew
briefely
in
what
,
one
of
them
do
differ
from
an
other
.
M.
We
must
also
note
this
that
he
saith
.
And
the
other
tourninge
againe
,
all
to
rente
you
.
For
at
the
fyrst
,
they
do
feyne
modestie
,
that
they
may
learne
the
secretes
of
religion
:
but
when
they
haue
learned
it
,
they
tourne
sodeinly
,
they
deride
,
they
rayle
,
byting
and
tearing
the
ministers
of
the
woorde
,
and
all
suche
as
are
louers
of
the
trueth
.
1.
Timo.
1.
2.
Tim.
4.
Thus
plaied
Alexander
the
coppersmith
,
Hymenaeus
,
Iuleanus
Caesar
,
the
apostata
.
Porphirius
,
and
Lucianus
with
other
lyke
vnto
these
.
7
Aske
,
and
ye
shall
haue
:
seeke
,
and
ye
shall
finde
,
knocke
,
and
it
shall
be
opened
vnto
yon
.
C.
This
is
an
exhortation
to
praye
:
Prayer
.
and
because
we
are
in
this
exercise
of
godlynes
(
which
ought
to
be
our
greatest
care
)
so
slowe
and
negligent
,
he
commaundeth
the
same
to
be
done
,
by
three
manner
of
speakinges
.
Neyther
is
it
in
vaine
that
he
saith
,
Aske
,
seke
,
and
knocke
,
for
least
his
doctrine
shoulde
waxe
colde
,
he
continueth
still
in
stirringe
vp
our
dulnesse
.
And
to
the
same
ende
parteineth
the
promises
whiche
he
addeth
,
ye
shal
haue
,
Promises
annexed
vnto
prayer
.
ye
shall
finde
,
it
shall
be
opened
vnto
you
.
For
there
is
nothing
that
doth
better
incourage
vs
to
pray
,
then
a
sure
and
vndoubted
trust
&
hope
to
obtaine
.
for
they
cannot
praye
aright
whiche
doubte
:
yea
prayer
is
a
vayne
and
rydiculouse
ceremony
without
faithe
.
Christ
therfore
,
Praier
is
but
a
vaine
ceremony
without
faithe
.
to
allure
vs
to
this
parte
of
duety
effectually
,
dothe
not
onely
charge
vs
with
that
whiche
we
ought
to
do
:
but
doth
also
promise
that
our
praiers
shal
not
be
in
vain
.
And
this
also
is
diligentlye
to
be
noted
:
first
that
we
maye
vnderstande
that
this
order
of
prayer
was
appoynted
and
prescribed
vnto
vs
,
that
we
might
suerly
perswade
our selues
,
that
God
is
mercyfull
vnto
vs
,
God
is
redy
to
graunt
our
petitions
.
and
redy
to
here
our
prayers
&
to
graunte
vs
oure
petitions
.
Furthermore
,
so
often
as
we
are
prepared
to
pray
,
or
,
so
often
as
we
fele
that
the
heate
and
force
of
prayer
hath
not
in
vs
his
feruent
zeale
and
effecte
,
we
must
call
to
mynde
howe
greatly
the
lorde
inuiteth
and
calleth
vs
,
and
howe
mercyfully
he
promyseth
that
we
shall
taste
his
fatherly
affections
.
So
it
shal
come
to
passe
,
that
euery
man
,
bearing
him selfe
boulde
,
on
the
grace
and
fauour
of
Christ
,
Chap.
3.
shal
conceiue
a
sure
trust
of
prayinge
,
and
shall
freely
call
vpon
God
.
As
Paule
teacheth
in
his
epistel
to
the
Ephesians
.
But
because
we
are
more
geuen
to
distrust
,
then
becommeth
vs
,
Christ
to
correcte
the
same
doth
iterate
one
promise
with
diuers
wordes
.
Prayer
must
haue
constancy
Let
vs
therefore
acknowledge
oure
nakednesse
,
and
imbecillitie
,
neyther
let
vs
dispaire
.
but
let
vs
boldely
aske
,
and
that
constantly
.
For
he
saithe
,
Aske
,
seeke
,
knocke
.
A.
Aske
,
namely
that
whiche
is
lawefull
,
and
accordynge
to
his
wyl
,
Seeke
diligently
,
Knocke
with
perseuerance
continually
.
C.
But
,
he
vsed
the
metaphor
of
seking
,
because
we
thyncke
that
to
be
farre
from
vs
,
which
our
nede
and
necessitie
requireth
.
And
he
vsed
the
metaphor
of
knockinge
also
,
because
the
carnall
sence
of
the
fleshe
imagineth
,
that
those
thinges
are
shut
from
vs
which
ar
not
at
hande
in
a
readines
.
To
this
sentence
of
Christ
agreeth
the
saying
of
the
prophete
.
Esay
.
55.
Seeke
the
lorde
,
while
he
may
be
found
,
call
vpon
him
,
while
he
is
nie
.
Againe
.
Prouer.
8
I
loue
them
which
loue
me
,
and
they
which
seke
me
early
shal
fynde
mee
.
8
For
who
so
euer
asketh
,
receyueth
,
and
he
that
seeketh
,
findeth
,
and
to
him
that
knocketh
,
it
shal
be
opened
.
A.
To
the
ende
we
mighte
be
more
feruent
,
and
desirouse
to
pray
,
C.
Chryste
doth
here
offer
vnto
vs
his
fathers
grace
and
fauour
:
as
if
he
shoulde
say
,
that
god
is
redy
of
his
owne
free
wil
to
heare
vs
,
if
so
be
that
we
pray
:
and
that
riches
are
offered
vnto
vs
,
if
that
we
will
aske
them
.
By
the
whiche
woordes
he
dothe
declare
,
that
they
are
iustly
ponyshed
,
which
wanting
necessary
thinges
,
seeke
not
this
remedy
against
their
nede
.
Faithful
men
haue
the
lorde
their
watcheman
.
It
is
most
certaine
,
when
the
faithful
are
often
times
a
slepe
,
the
lorde
watcheth
for
them
,
and
for
their
healthe
,
and
so
preuenteth
their
praiers
.
For
there
were
nothynge
to
vs
more
miserable
,
then
if
he
shoulde
looke
for
our
prayers
,
in
this
slepy
and
drousy
sluggishenes
of
the
fleshe
:
but
he
dothe
not
by
prouocation
,
but
of
his
owne
free
will
geue
vnto
vs
fayth
,
whiche
by
order
and
time
,
goeth
before
all
prayers
.
But
because
Christ
in
this
place
,
speaketh
vnto
his
disciples
,
he
dothe
plainely
shewe
,
howe
his
heauenly
father
woulde
make
vs
partakers
of
his
giftes
.
Therefore
although
he
doth
freely
bestowe
vppon
vs
all
thinges
,
yet
notwithstanding
,
he
doth
commaunde
vs
to
praye
,
to
exercise
oure
faithe
,
and
that
he
might
graunt
vnto
vs
which
aske
,
those
thynges
whiche
onely
come
of
his
mere
goodnes
.
Bu.
This
vndoubted
promise
of
God
,
oughte
to
stirre
and
allure
all
men
to
prayers
,
seing
that
the
lord
doth
promise
with
so
great
faith
and
constancie
,
he
wil
heare
our
praiers
.
9
Is
there
any
man
among
you
,
whiche
if
his
sonne
do
aske
breade
,
wyll
offer
hym
a
stone
?
Bu.
By
these
woordes
also
,
he
doth
anymate
and
incourage
vs
to
praye
,
promising
that
God
at
the
length
wil
heare
vs
&
helpe
vs
,
if
we
aske
those
thynges
that
are
holy
,
good
,
meete
,
and
profitable
,
beinge
nothinge
the
more
infirme
&
weake
in
faith
,
althoughe
for
a
while
he
do
delaie
the
time
,
and
put
of
to
heare
&
helpe
vs
.
C.
He
vseth
a
comparison
of
the
lesse
to
the
more
,
and
compareth
the
malyciousenes
of
men
,
to
the
exceding
goodnes
of
God
,
whiche
is
so
greate
,
that
it
may
well
be
compared
to
a
bottomlesse
sea
:
The
loue
of
our
earthly
parente
is
in
no
poincte
lyke
vnto
this
.
As
the
lord
by
the
mouthe
of
the
prophete
Esay
sayth
.
Esay
.
4
Although
the
mother
forgett
her
children
,
yet
will
I
neuer
forget
you
.
10
Or
if
he
aske
fysshe
,
wyll
he
proffer
him
a
serpent
?
B.
The
like
woordes
we
reade
in
Luke
,
Luke
.
●●
sauing
that
he
addeth
this
or
if
he
aske
an
egge
,
will
he
offer
him
a
scorpion
?
Some
go
about
to
expounde
these
woordes
allegorically
,
but
not
to
the
purpose
.
xi
.
If
ye
then
(
when
ye
are
euil
)
can
geue
your
children
good
giftes
,
how
much
more
shall
your
father
whiche
is
in
heauen
,
geue
good
thinges
,
if
ye
aske
of
hym
.
If
ye
then
when
ye
are
euyll
.
A.
Nowe
he
compareth
(
as
it
was
saide
euen
now
)
the
maliciousenes
of
men
with
the
wonderfull
and
vnspeakeable
goodnes
of
God
.
Bu.
For
men
are
euyl
,
and
subiecte
to
the
affections
of
anger
,
indignation
,
enuy
,
and
hatred
,
as
fathers
often
times
do
hate
&
despise
their
children
.
God
by
〈◊〉
owne
〈◊〉
is
voyde
〈◊〉
affection●…
But
God
,
by
his
owne
nature
is
good
,
and
voyde
of
all
affections
,
alwayes
sekinge
to
do
good
,
&
that
his
chyldren
may
feele
his
goodnes
,
his
liberalitie
and
munificence
most
abondantly
.
Can
geue
your
.
C.
Christ
hath
expressed
this
,
not
without
greate
cause
,
least
the
faithful
should
to
muche
lose
and
slack
the
raynes
to
foolishe
and
wicked
desires
in
praying
.
We
know
how
great
the
intemperancy
and
bouldnes
of
our
fleshe
is
in
this
poincte
.
Christ
therefore
committeth
our
praiers
to
the
will
of
God
,
to
the
ende
he
should
geue
no
more
vnto
vs
,
then
he
knoweth
to
be
profitable
for
vs
.
Wherefore
let
vs
not
thincke
that
he
hath
no
care
of
vs
,
so
often
as
he
fulfilleth
not
our
desires
,
because
he
knoweth
still
whereof
we
haue
nede
,
and
what
is
expedient
for
vs
.
But
now
because
al
our
affections
are
blinde
,
the
trewe
forme
of
prayer
is
to
be
taken
from
the
woorde
of
God
.
Therfore
who
so
euer
desireth
to
come
vnto
God
,
●…o
.
4.
●…n.
5.
by
a
sure
trust
of
prayinge
,
let
hym
learne
to
brydell
his
hart
,
that
he
aske
nothing
but
that
whiche
is
accordinge
to
his
will
:
as
S.
Iames
admonisheth
in
his
epistell
.
Howe
muche
more
shall
your
father
.
M.
He
saith
not
how
muche
more
shal
god
,
but
how
muche
more
shall
your
father
:
neyther
saith
he
my
father
,
but
your
heauenvly
father
,
that
we
may
alwaies
conceiue
in
our
minde
this
sure
trust
.
Geue
good
thinges
.
B.
Luke
hath
.
Geeue
his
holy
spyrite
,
as
it
were
expoundinge
what
Math.
meaneth
by
good
thinges
.
For
what
good
things
ought
we
to
aske
of
God
in
our
prayers
,
but
a
godly
life
,
that
is
,
that
the
name
of
God
may
be
sanctified
in
vs
,
&
that
the
kingdome
of
God
may
come
and
approche
.
These
thynges
truely
we
receiue
,
when
as
we
are
replenished
with
the
spirite
of
god
,
which
doth
renewe
vs
,
and
cause
vs
to
seeke
the
glory
of
God
,
&
a
godly
lyfe
.
C.
For
this
alwaies
ought
to
be
in
our
minde
.
●…h.
6.
Fyrste
seke
the
kingdome
of
God
,
and
the
ryghteousenes
thereof
,
and
all
other
thynges
whereof
ye
haue
nede
,
shal
be
geuen
vnto
you
.
Wherfore
the
sonnes
of
God
,
to
the
ende
they
maye
praye
aryghte
,
must
put
of
all
earthly
affections
,
and
come
to
the
meditation
of
a
heauenly
lyfe
.
12
Whatsoeuer
therfore
ye
would
that
men
shoulde
do
vnto
you
,
euen
so
do
vnto
them
,
for
this
is
the
lawe
and
the
prophetes
.
What
so
euer
therfore
ye
woulde
that
men
.
A.
Because
of
this
woord
(
therfore
)
some
do
thinck
that
this
is
the
Epiloge
or
conclusion
of
those
thinges
goinge
before
as
concerning
the
petition
or
praier
.
Other
some
do
refer
it
to
the
beginning
of
this
seuenthe
chapter
,
where
he
forbad
vs
to
iudge
.
And
others
thincke
that
Chryste
had
respecte
to
all
those
thinges
which
he
affirmed
in
this
assertion
,
but
specially
in
the
fifth
chapter
,
as
though
he
woulde
knitt
vp
all
those
thinges
wherof
he
had
spoken
in
a
shorte
somme
.
C.
But
truely
it
is
more
probable
to
affirme
that
this
woorde
therefore
(
whiche
is
an
illation
)
is
superfluouse
and
more
then
nedeth
:
for
often
times
we
fynde
them
in
shorte
sentences
,
where
no
necessitie
importeth
.
We
saide
before
,
that
Mathewe
dyd
not
declare
one
sermon
onely
of
Christ
,
but
rather
to
collect
a
somme
of
his
doctrine
,
out
of
many
of
his
sermons
.
This
sentence
therefore
is
to
be
red
seuerally
,
Equitie
.
by
the
which
Christ
doth
instructe
his
disciples
to
vse
equitie
,
and
doth
briefly
shew
the
definition
of
the
same
:
that
we
maye
knowe
,
that
the
cause
why
so
many
mischeues
do
raigne
in
the
worlde
,
and
why
men
so
many
waies
are
hurtfull
,
one
to
an
other
is
,
because
wittingly
and
wyllingly
,
they
do
treade
equitie
and
indifferent
dealinge
vnder
their
feete
:
Notwithstandinge
euery
man
woulde
haue
the
same
straightly
obserued
toward
him selfe
,
for
where
as
our
owne
profite
is
in
hande
,
there
is
none
of
vs
,
but
we
wyll
sircumspectely
and
preciselye
reason
and
enquire
,
what
is
equitie
&
right
.
Therfore
euery
man
sheweth
him selfe
an
indifferent
iudge
for
his
owne
commoditie
and
profyte
.
Euery
man
for
him selfe
is
an
indifferent
iudge
.
How
commeth
it
to
passe
that
we
be
not
so
equall
iudges
,
when
as
other
mennes
profite
or
losse
commeth
in
question
,
but
only
because
we
are
parcyall
to
oure selues
,
and
vniuste
towardes
our
neyghboure
?
And
not
onely
this
,
but
that
whiche
is
worse
,
we
indeuour
oure selues
wickedly
,
to
wincke
at
the
rule
of
equitie
whiche
shyneth
in
our
hartes
.
Christ
therefore
teacheth
,
that
euery
man
may
liue
rightly
&
iustly
with
his
neighboures
,
if
he
do
that
to
others
whiche
he
coulde
be
content
to
haue
done
to
hym
againe
.
So
that
here
he
doth
refell
&
confute
all
false
and
vayne
shewes
whiche
men
deuise
and
inuent
,
to
hide
and
cloke
their
pretenced
righteousnes
.
For
without
all
doubt
parfecte
equitie
should
continue
amonge
vs
,
if
so
be
that
wee
were
such
faithful
disciples
of
charitie
in
dede
,
as
we
are
teachers
of
the
same
in
worde
.
M.
The
false
opinion
of
the
Pharyseies
ministred
occasion
to
Christ
to
pronounce
this
sentence
of
equitie
:
for
they
preferred
the
obseruation
of
ceremonyes
,
and
mannes
inuentions
,
before
the
obseruation
of
the
woorkes
of
charitie
.
Esay
.
1.
&
58
Amos.
5.
Wherevpon
the
prophetes
were
often
times
constrained
to
reuoke
Israell
,
from
ceremonies
and
mannes
traditions
,
to
the
workes
of
charitie
.
For
this
is
the
lawe
and
the
prophetes
.
C.
Christ
meaneth
not
that
this
onely
parte
of
doctrine
is
shewed
in
the
lawe
&
prophetes
,
but
he
vnderstandeth
that
what
soeuer
is
there
commaunded
of
charitie
,
what
so
euer
lawes
and
exhortations
there
be
,
for
the
imbracinge
of
equitie
,
oughte
to
be
referred
to
this
ende
.
The
sence
therfore
of
his
woordes
is
,
that
the
second
table
is
fulfilled
,
if
so
be
,
that
wee
do
vnto
others
,
as
we
woulde
they
should
do
vnvs
.
Accordinge
to
the
whiche
,
S.
Paule
saith
.
Roma
13.
Gala.
5.
He
whiche
loueth
an
other
fulfylleth
the
lawe
.
Againe
he
saythe
.
All
the
law
is
comprehended
in
one
worde
,
namely
in
this
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
13
Enter
in
at
the
straite
gate
:
for
wyde
is
the
gate
,
and
broade
is
the
way
,
that
leadeth
to
destruction
,
and
many
there
be
whiche
go
in
thereat
.
Enter
in
at
the
strayte
gate
.
M.
Because
this
doctrine
seemed
to
the
disciples
new
and
vnwonted
(
as
it
was
heauenly
)
so
the
same
semed
incomprehensible
to
the
wisdome
of
the
fleshe
,
specially
in
respecte
of
that
,
whervnto
they
were
accustomed
.
Christ
therfore
added
this
,
admonishing
his
disciples
,
to
prepare
them selues
,
as
it
were
to
a
strayte
and
thorny
way
,
or
to
a
troublesome
iorney
.
Broade
is
the
waye
.
M.
By
the
way
the
scripture
vnderstandeth
the
lyfe
of
man
,
The
li●…
man
is
〈◊〉
eyther
〈◊〉
or
death●…
because
it
tendeth
as
a
waye
eyther
to
a
comming
to
lyfe
,
or
deathe
.
And
many
there
be
whiche
go
in
thereat
.
C.
He
sayth
,
that
many
go
the
broade
way
,
because
men
do
destroy
one
an
other
by
their
peruerse
ensamples
.
For
wherevpon
commeth
that
euery
man
willingly
and
carelesly
casteth
hym selfe
to
destruction
,
but
because
they
thincke
they
perysshe
not
,
when
in
dede
,
in
the
middest
of
the
route
they
perishe
?
And
on
the
contrary
parte
the
small
nomber
of
the
faythful
maketh
many
altogether
bent
to
wickednes
:
for
we
are
not
easely
broughte
,
to
renounce
the
worlde
,
and
to
frame
our selues
and
our
lyfe
,
to
the
manners
of
fewe
,
for
we
thincke
it
an
absurde
thing
to
be
brought
from
the
multitude
or
greatest
nomber
,
as
though
we
were
not
part
of
mankinde
.
And
although
the
doctrine
of
Christ
doth
constraine
vs
(
as
bonde
)
doth
bryng
our
lyfe
into
a
straite
iorney
,
and
dothe
seperate
vs
from
the
multitude
,
and
ioine
vs
to
a
few
:
yet
notwithstanding
,
this
precisenes
ought
not
to
lett
vs
to
aspire
and
come
to
life
immortall
.
14
For
strayte
is
the
gate
,
and
narrowe
is
the
waye
,
whiche
leadeth
vnto
life
,
and
fewe
there
be
that
fynde
it
.
For
strayte
is
the
gate
.
Bu.
The
sence
of
this
place
is
,
that
there
is
a
certaine
institution
of
life
,
which
is
vneasy
,
hard
,
sharpe
,
and
therefore
it
doth
abhorre
the
myndes
of
the
people
,
but
this
soure
and
vnsauery
lyfe
hath
most
pleasant
fruites
,
which
bringeth
to
euerlasting
lyfe
.
But
where
as
the
waye
is
narrowe
,
that
commethe
by
our
corrupt
nature
and
imperfection
,
in
that
we
can
not
make
our
lyfe
subiect
to
the
yoke
.
There
is
no
cause
therefore
,
why
we
should
complayne
,
but
we
must
ascribe
the
same
to
our
wicked
inclination
.
Man●…
hath
〈◊〉
endes
.
Laste
of
all
we
muste
note
here
the
twoo
endes
of
man
,
whiche
are
here
put
of
Christe
,
to
one
of
the
whiche
we
must
ronne
at
the
lengthe
:
that
is
to
saye
,
eyther
to
lyfe
or
perdition
.
15
Beware
of
false
Prophetes
,
whiche
come
to
you
in
shepes
clothinge
,
but
inwardely
they
are
rauening
wolues
.
Beware
.
C.
This
is
a
moste
profytable
admonition
,
declaring
that
is
more
easy
to
be
deceiued
,
then
to
obeye
and
harken
to
wholsome
counsaile
,
for
of
our
owne
free
wil
,
we
encline
to
falsehode
and
deceyte
.
yea
,
and
althoughe
there
were
no
deceiuer
,
yet
we
seduce
and
beguyle
our selues
.
By
these
wordes
therfore
our
sauioure
Christ
doth
teache
,
that
alwayes
his
churche
is
subiecte
to
dyuerse
seducinges
,
&
so
to
be
daungerouse
for
some
,
to
fall
from
the
faithe
,
excepte
they
be
vigilant
&
diligent
to
beware
.
The
Iewes
,
for
the
most
part
did
hope
that
they
shold
haue
a
happy
state
vnder
the
kingedome
of
Christ
,
and
to
be
exempt
from
al
strife
and
trouble
.
Therefore
he
admonysheth
his
disciples
to
persiste
and
contynue
,
if
they
couet
to
prepare
theim selues
to
auoyde
the
deceytes
of
Sathan
.
For
the
lorde
will
haue
his
church
exercised
with
a
continual
warfare
in
this
world
.
wherfore
that
we
may
shewe
our selues
to
be
his
disciples
to
the
very
end
,
docillitie
is
not
only
sufficient
(
as
to
suffer
our selues
to
be
gouerned
with
his
woorde
)
but
also
our
faythe
must
be
armed
,
because
often
times
it
is
assalted
of
sathan
.
This
trewly
is
the
greatest
thing
,
if
we
suffer
our selues
to
be
ruled
by
the
godly
and
faithfull
ministers
of
Christe
.
〈…〉
But
because
false
teachers
do
arise
,
excepte
we
watch
diligently
,
and
be
armed
with
constancy
,
we
may
easely
be
withdrawen
from
the
flocke
.
To
the
which
perteyneth
the
sayinge
of
Christ
,
that
the
sheepe
do
here
the
voice
of
the
shepeherd
,
〈…〉
and
not
to
regarde
the
voyce
of
a
straunger
,
but
to
flye
from
him
.
Whereby
we
may
gather
that
there
is
no
cause
why
the
faythefull
shoulde
be
discouraged
or
troubled
,
when
wolues
do
crepe
into
the
sheepefoulde
of
Christ
:
when
false
prophetes
go
about
to
deface
the
trewe
faith
:
but
rather
ought
to
be
of
good
chere
,
and
to
watche
.
For
it
is
not
without
cause
that
Christ
biddeth
theym
beware
.
Wherefore
if
our
owne
slouthfulnesse
●…o
not
trouble
vs
,
we
shall
easely
eschewe
all
trappes
and
snares
,
and
(
truely
)
without
this
trust
,
we
could
not
be
bolde
enough
to
beware
.
Now
,
when
as
we
knowe
that
the
lorde
will
not
frustrate
oure
expectation
,
by
any
of
the
assaltes
of
sathan
,
let
vs
go
on
without
feare
cra●…inge
of
him
the
spirite
of
discretion
,
whiche
sealeth
our
hartes
with
faythe
of
his
treweth
,
and
bewrayeth
the
wyles
&
deceytes
of
Sathan
,
least
we
shoulde
be
begyled
.
Of
false
prophetes
.
C.
A
prophete
is
taken
for
the
teacher
,
shewyng
forthe
the
pure
woorde
of
God
:
to
the
whiche
Turrian
false
prophete
is
contrary
,
which
pretendinge
the
name
of
God
,
hath
a
shewe
of
a
prophete
.
There
shal
arise
saith
Christ
false
Christes
,
and
false
prophetes
,
Math.
14.
and
shall
do
greate
miracles
,
and
wonders
,
in
so
much
,
that
if
it
were
possible
,
the
very
electe
shoulde
be
deceyuod
.
Whiche
come
to
you
.
M.
That
is
,
whiche
ioyne
theim selues
vnto
you
,
and
fayne
them selues
to
be
on
your
side
,
being
neyther
called
nor
sente
.
Of
the
whiche
prophetes
the
lorde
complayneth
in
the
olde
testament
,
sayinge
.
I
sent
not
prophetes
and
yet
they
wente
.
In
sheepes
clothinge
.
C.
Here
he
noteth
their
falsehod
and
hipocrisie
.
Ierem.
23.
They
faine
(
sayth
he
)
them
selues
to
be
sheepe
,
when
as
they
are
nothinge
lesse
.
Christ
sheweth
,
that
deceyuers
wante
not
their
coullered
cloke
.
But
inwardly
they
are
.
M.
These
false
prophetes
Paule
also
doth
depaynt
.
Actes
.
20
I
knowe
(
saith
S.
Paule
)
that
after
my
departure
there
shall
come
wulues
among
you
,
not
sparing
the
flock
.
Moreouer
of
your
own
selues
shal
men
arise
,
speaking
peruerse
thinges
,
to
drawe
disciples
after
them
.
And
in
an
other
place
.
I
beseeche
you
brethern
,
marke
them
which
cause
deuission
&
geue
occasions
of
euyl
,
contrary
to
the
docttrine
whiche
ye
haue
learned
,
and
auoyde
them
,
for
they
that
are
such
,
Roman.
16.
serue
not
the
lord
Iesus
Christ
,
but
their
own
bellies
,
and
with
swete
preachinges
;
and
flatteringe
wordes
,
deceiue
the
hartes
of
the
innocentes
.
1.
Cor.
11.
Reade
also
the
.xi.
chapter
of
the
1.
epistell
to
the
Corinthyans
,
and
the
second
chap.
of
the
.2
.
epistell
of
S.
Peter
.
M.
Here
is
to
be
noted
the
hypocrisie
of
the
moonkes
,
2.
Petr.
2.
and
begginge
fryers
,
whiche
by
their
sheepes
clothing
haue
deceyued
the
whole
world
,
and
miserably
haue
spoyled
the
sheepe
foulde
of
Chryst
.
The
monkes
and
friers
.
go
in
shepes
clothinge
.
A.
The
whiche
thinge
I
wolde
to
God
the
kinges
&
princes
of
the
whole
worlde
(
specially
they
whiche
woulde
be
counted
Christians
)
woulde
dyligentely
way
and
consider
.
For
they
,
by
theyr
bodely
apparell
,
by
their
gesture
,
voyce
,
&
external
shewe
,
do
measure
sanctimony
,
symplycitie
,
and
honestie
:
but
in
theyr
mindes
,
they
are
stout
,
couetous
,
cruell
,
and
maliciouse
.
Neither
do
they
seeke
to
do
the
worke
of
pietie
,
and
to
profite
their
shéepe
with
wholsome
counsell
,
but
rather
to
enriche
them selues
,
to
fyll
theyr
belly
,
and
to
disperse
and
spoile
the
flocke
of
Christ
,
M.
The
manifeste
and
open
comming
of
the
wulfe
can
scarse
be
auoided
without
harme
:
what
shall
then
com
to
passe
,
and
what
shall
we
loke
for
,
if
he
come
priuily
,
being
couered
with
a
shepes
skyn
?
surely
great
destruction
,
murther
and
tyranny
.
And
althoughe
a
prophete
geue
almes
lyberally
,
and
fast
excedingly
,
althoughe
he
preache
feruentlye
,
and
leadeth
an
angelical
lyfe
,
yet
for
al
that
,
we
muste
not
credite
that
whiche
he
teacheth
altogether
,
but
we
muste
followe
the
counsell
of
S.
Iohn
,
&
proue
the
spyrite
,
whether
it
be
of
god
or
no
,
whervpon
Christ
addeth
these
wordes
followinge
.
16
Ye
shall
knowe
them
by
their
fruites
.
Do
men
gather
grapes
of
thornes
,
or
figges
of
thystells
.
Ye
shall
knowe
them
by
.
M.
He
which
saide
before
,
beware
of
rauening
wulues
,
sheweth
now
howe
we
shall
knowe
them
.
Ye
shal
know
them
saith
he
by
their
fruites
.
As
if
he
should
say
,
ye
shall
not
nede
to
doubt
,
for
they
wyll
bewray
them
selues
.
C.
for
excepte
this
difference
were
put
,
the
authoritie
of
all
teachers
without
exception
might
come
in
doubt
.
For
if
any
great
danger
be
feared
in
teachers
and
no
waye
founde
to
auoide
the
same
,
it
must
nedes
be
,
that
all
be
suspectted
,
&
there
shall
be
no
better
remedy
,
then
to
shut
our
eares
against
them
all
.
Chryste
therfore
to
the
ende
he
would
not
detract
any
reuerence
from
his
Gospel
,
and
sincere
ministers
and
teachers
of
the
same
,
commaundeth
vs
to
iudge
false
prophetes
by
their
woorkes
,
or
fruites
.
Wherefore
the
Papistes
are
to
shamelesse
,
which
because
they
woulde
make
vs
to
be
enuied
obiecte
vnto
vs
the
sayinge
of
Christ
,
to
beware
of
false
prophetes
:
and
by
theyr
cryes
,
they
bring
to
passe
,
that
ignorante
men
for
want
of
skill
do
rashely
condemne
vs
.
But
trewly
who
soeuer
doth
seeke
to
harken
to
the
counsel
of
Christ
,
it
is
necessary
that
he
iudge
wisely
without
parciallitie
,
according
to
trueth
and
veritie
.
We
truely
do
not
only
willingly
grant
,
that
false
prophetes
are
to
be
taken
heede
of
and
eschewed
,
but
also
diligently
and
sharpely
we
exhorte
the
simple
,
that
they
will
beware
of
them
and
auoide
them
.
Onely
we
admonyshe
accordinge
to
the
prescripte
rule
of
Christe
,
that
they
haue
firste
aright
knowledge
and
iudgement
,
leaste
the
simple
in
reiecting
the
woorde
of
God
,
be
ponished
.
For
betwene
a
parfect
and
iust
commission
,
and
a
preposterouse
hatred
,
there
is
greate
difference
.
But
the
Papistes
very
wickedly
do
abrogate
the
commaundement
of
Christ
,
Pap●…
which
bringinge
in
a
wrong
feare
,
do
fraye
away
miserable
sowles
from
inquisition
,
&
diligent
circumspection
.
Let
this
therfore
be
the
first
,
that
those
which
by
feare
do
reiecte
or
shonne
the
vnknowne
doctrine
,
do
it
amisse
,
and
not
by
the
commaundement
of
Christ
.
Now
it
restethe
to
see
what
fruites
Christ
assigneth
,
when
he
willeth
vs
to
iudge
of
false
prophetes
by
their
fruites
.
T●…
of●…
P.
There
are
twoo
maner
of
fruites
,
euill
opinions
,
and
euyll
manners
.
For
alwaies
heretiques
haue
some
manifest
wicked
opinion
,
which
is
impossible
to
happen
into
the
churche
of
Christ
.
They
are
deceyued
there
,
whiche
restrayne
these
fruites
to
lyfe
.
Th●…
d●…
h●…
For
when
as
the
moste
wycked
deceyuers
do
boasts
them selues
,
with
saiued
sanctimony
and
holynesse
,
and
with
certayne
pretenced
shewes
of
an
austere
lyfe
,
this
examynate
rule
must
nedes
be
vncertaine
.
We
cannot
denie
,
but
that
at
the
length
hypocrisie
will
be
knowne
,
because
there
is
nothynge
more
harde
to
be
kepte
secrete
than
the
simulation
of
vertewe
:
but
yet
Christ
would
not
make
his
doctrine
subiect
to
such
an
vniust
and
obscure
iudgement
,
that
it
mighte
be
measured
by
the
lyfe
of
man
.
Therfore
vnder
this
worde
fruites
is
conteined
the
manner
&
forme
of
teachinge
,
yea
,
that
is
the
special
note
to
be
considered
.
Ioh●…
For
hereby
Christ
proueth
that
he
is
sente
of
God
,
because
he
seketh
not
his
owne
glory
,
but
the
glory
of
his
father
,
which
sent
him
.
Ob●…
If
any
obiecte
that
few
haue
that
gift
of
wisdome
,
●…tion
.
to
discerne
good
fruites
from
euyll
:
wee
answere
as
we
sayd
euen
nowe
,
●…were
.
that
the
faithful
are
neuer
destitute
of
the
spirite
of
discretion
,
when
neede
requireth
.
In
the
meane
time
let
vs
remember
that
all
doctrines
oughte
to
be
brought
vnto
the
woorde
of
God
:
and
therfore
in
iudging
false
prophetes
,
the
analogy
of
faythe
to
beare
the
rule
.
P
Wherfore
,
to
the
ende
we
may
iudge
aright
of
doctrine
,
it
is
necessary
that
we
kepe
the
rule
,
that
is
,
the
certaine
and
trew
meaning
of
the
scripture
,
of
al
the
articles
of
doctrine
,
which
playnely
and
manifestly
may
be
shewed
out
of
the
scriptures
,
of
the
prophetes
,
&
Apostelles
,
without
the
diminishinge
of
the
scriptures
.
Let
the
testimonies
also
of
the
churche
of
Christ
be
sought
,
after
the
Apostels
,
specially
in
those
wryters
,
whiche
are
well
knowne
to
be
pure
,
that
we
may
vnderstand
the
perpetuall
vnitie
of
the
Catholyke
church
,
that
no
false
opinion
without
testimony
&
warantyse
sufficīent
,
be
brought
into
the
churche
.
Then
let
vs
see
what
God
hath
geuen
in
charge
to
his
prophetes
,
to
his
apostels
,
and
ministers
of
his
word
,
because
therby
fydelitie
and
trueth
may
be
discerned
.
As
for
example
,
if
we
set
before
our
eies
those
thinges
whiche
saincte
Paule
hath
wrytten
,
〈◊〉
.
3.
as
concerninge
the
duetie
of
a
bishop
,
that
onely
discription
shall
suffice
to
condemne
the
Pope
.
Wherefore
it
is
no
marueyll
if
the
Pope
and
his
sacrificers
go
about
to
forbed
the
iudgement
of
false
prophetes
.
●…ope
is
●…a
raue
●…●…lfe
,
●…octrin
〈◊〉
Paule
.
M.
But
who
is
so
blynd
,
that
when
he
seeth
the
rapacitie
and
greedye
desire
to
deuour
,
knoweth
not
the
wulf
,
howe
so
euer
hee
be
clothed
in
a
sheepes
skynne
.
For
Do
men
gather
grapes
on
thornes
.
By
these
Prouerbes
whiche
were
then
commonly
vsed
,
Christ
doth
proue
and
confirme
that
none
can
be
deceyued
of
false
prophetes
,
but
he
whiche
willingly
will
not
se
:
because
good
fruites
do
shew
who
are
the
seruantes
of
god
,
&
deceitful
fruites
do
shewe
a
false
prophet
,
euen
as
the
fruite
declareth
the
tree
.
Bu.
Euery
tree
in
his
kinde
bringeth
forth
fruit
,
euen
so
euery
techer
bringeth
forth
such
doctrine
as
he
hath
conceiued
by
the
spirite
.
Wherfore
we
must
iudge
of
his
doctrine
,
whether
it
parteyne
to
the
glorye
of
God
,
to
the
iustifycation
and
merytes
of
Christ
,
to
the
settynge
forthe
also
of
the
syncere
and
parfecte
loue
towardes
oure
neyghboure
.
The
whiche
,
if
it
do
,
wee
maye
boldely
adiudge
hym
to
be
a
faythfull
and
trewe
teacher
.
17
Euen
so
,
euerye
good
tree
bryngethe
forth
good
fruites
.
But
a
corrupt
tre
bringeth
forth
euill
fruites
.
C.
Here
is
to
be
noted
,
that
men
cannot
do
wel
,
vnlesse
they
be
first
good
.
O
generation
of
vipers
(
saith
Christe
)
howe
can
ye
speake
good
thynges
,
when
ye
youre selues
are
euyll
?
For
out
of
the
aboundance
of
the
harte
,
the
mouthe
speaketh
.
Math.
12
,
A
good
man
,
out
of
the
good
treasure
of
his
harte
,
bringeth
forth
good
thinges
.
And
an
euyl
man
out
of
the
euil
treasure
of
his
harte
,
bringeth
forth
euil
thynges
.
Actes
.
15
Also
in
the
acts
it
is
wrytten
.
The
hartes
are
purified
by
fayth
.
For
whom
soeuer
is
regenerate
by
the
spirite
of
god
,
it
is
necessarye
that
he
testifie
by
good
woorkes
,
that
he
is
a
good
tree
,
although
his
workes
do
tast
somwhat
of
the
natural
gaale
whiche
is
in
him
alwayes
.
18
A
good
tree
can
not
bring
forth
euill
fruit
,
neither
can
a
corrupt
tree
bring
forth
good
fruite
.
B.
As
if
he
shoulde
saye
.
As
the
tree
is
knowen
by
his
fruit
,
so
is
the
teacher
,
(
if
any
man
marke
)
by
worde
and
doctrine
.
Bu.
But
there
are
certayne
heretiques
,
which
haue
abused
this
place
of
scripture
apointing
to
them selues
twoo
diuerse
beginninges
,
sayinge
,
that
there
are
twoo
contrary
natures
betwene
them selues
.
But
we
ought
not
to
referre
the
wordes
of
the
lorde
,
to
any
other
ende
,
then
hee
hath
spoken
them
:
but
we
oughte
rather
to
consider
,
to
what
ende
,
and
for
what
occasion
he
spake
them
.
So
longe
trewely
a
good
tree
bryngethe
forthe
no
euyll
fruite
,
as
he
abideth
in
his
good
state
:
and
an
euil
tree
,
abydeth
in
the
fruites
of
his
sinnes
,
so
longe
as
he
conuerteth
not
to
the
fruites
of
repentance
.
For
none
,
abydynge
in
that
whiche
he
was
,
begynneth
to
be
that
which
he
is
not
.
19
Euery
tree
whiche
bringeth
not
forth
good
fruite
,
is
hewen
downe
and
cast
into
the
fyer
.
Euery
tree
whiche
.
Bu.
Here
by
the
way
he
sheweth
the
great
&
cruell
ponishement
,
The
ponishement
of
false
prophetes
.
prepared
for
false
prophetes
,
&
al
those
which
delite
to
persist
in
a
vaine
&
pretenced
shew
of
godlines
.
He
goeth
on
still
with
the
allegory
,
signifiing
that
they
shal
be
tormented
with
cruel
fier
,
whiche
either
seduce
others
by
false
doctrine
,
or
do
not
expresse
the
true
faith
of
the
mynde
by
good
woorkes
.
M.
Here
therefore
we
see
,
that
it
is
not
sufficient
only
to
refraine
from
doing
of
euil
,
but
also
it
is
required
of
vs
to
do
that
whiche
is
good
.
Iohn
.
15.
For
this
vyne
whiche
is
Christ
will
not
haue
vnfruitfull
branches
vnited
vnto
him
,
in
whom
the
fruitful
are
pourged
,
that
they
may
bring
forth
more
fruite
.
Math.
25.
And
in
an
other
place
,
they
are
accursed
not
which
take
away
the
goodes
of
the
poore
,
but
whiche
do
not
féede
theim
.
Moreouer
in
the
same
place
,
the
ministers
are
commanded
to
cast
the
vnprofitable
seruante
into
vtter
darkenesse
,
&
yet
he
had
not
lost
any
of
his
masters
money
,
but
he
had
this
ponishment
,
Math.
5.
because
he
brought
no
gaine
.
And
after
this
maner
the
vnsauery
salt
is
cast
out
of
the
dores
,
although
it
do
no
hurt
in
corrupting
,
but
because
it
dothe
not
take
away
the
corruption
.
Is
hewen
downe
and
cast
.
E.
Christ
sheweth
not
here
what
shal
happen
to
euyll
&
corrupte
trees
,
(
as
referring
it
to
a
tyme
to
come
)
but
he
speaketh
in
the
present
time
,
that
as
trees
that
are
corrupt
,
they
shall
presently
be
hewen
downe
.
20
Therefore
by
their
fruites
,
ye
shall
know
them
.
Bu.
He
repeteth
again
&
bringeth
in
a
conclusion
necessary
for
vs
at
al
times
,
namely
the
false
prophetes
at
the
length
shal
be
known
by
their
fruites
.
B.
Let
vs
obserue
therfore
this
canon
,
or
rule
at
this
day
,
&
let
vs
counte
al
them
for
false
prophetes
,
which
speake
the
immagination
of
theyr
owne
hartes
,
&
not
by
the
mouth
of
the
lord
:
let
vs
take
hede
of
them
,
let
vs
flee
from
suche
,
&
repell
them
.
21
Not
euerye
one
that
saithe
vnto
me
,
lorde
,
lorde
,
shall
inherite
the
kingedome
of
heauen
,
but
he
which
dothe
the
wil
of
my
father
,
which
is
in
heauen
.
Not
euery
one
.
C.
Christ
nowe
doth
farther
extend
his
talke
,
neither
doth
he
onely
speake
of
false
prophetes
which
onely
to
deuoure
&
spoyle
,
Hyerlinges
.
enter
into
the
flock
:
but
also
of
hierlinges
,
which
vnder
the
pretence
of
pastors
,
do
subtilly
creepe
in
,
when
as
notwithstanding
they
haue
no
affection
of
godlynes
.
And
although
this
doctrine
doth
comprehend
al
kinde
of
hypocrites
,
what
degree
or
place
so
euer
they
be
of
:
notwithstanding
properly
he
toucheth
now
false
teachers
,
whiche
woulde
seme
to
excel
all
men
.
Neither
doth
he
only
direct
his
talke
vnto
them
,
that
he
might
take
away
the
securitie
in
the
which
they
lie
,
as
it
were
drunken
:
but
also
he
doth
admonishe
the
faithful
,
that
they
attribute
not
to
such
vaine
titles
,
more
then
is
conuenient
&
necessary
.
Finally
he
doth
shew
that
so
sone
as
the
doctrine
of
the
gospel
doth
begin
to
bring
forth
fruite
,
in
so
muche
that
it
hath
gotten
vnto
it
many
disciples
,
there
wil
not
only
be
many
of
the
common
sort
of
people
,
whiche
falsly
through
dissimulation
&
hipocrisy
wil
geue
their
name
:
but
also
among
the
company
of
pastors
then
selues
,
there
shal
be
such
deceit
,
that
with
their
liues
&
dedes
they
deny
the
which
they
professe
with
their
mouth
.
Therfore
whosoeuer
coueteth
to
be
counted
,
a
disciple
,
he
must
do
his
indeuour
to
adict
&
geue
him selfe
sincerely
to
the
meditation
of
a
new
life
.
For
it
is
not
enough
to
professe
the
faith
with
the
mouth
,
but
a
good
conscience
is
also
required
,
&
the
spirite
of
renouation
.
Lorde
,
Lorde
.
M.
He
doth
not
only
reherse
the
liplabour
which
he
touched
a
lyttel
before
,
but
also
he
expresseth
the
propertie
of
the
hebrew
worde
,
which
increseth
that
with
doubling
or
multiplying
,
Ierem●…
whiche
before
it
heaped
together
,
of
the
whiche
kind
also
was
that
which
the
prophet
hath
:
the
temple
of
the
lord
,
Chap●…●…
the
temple
of
the
lorde
.
In
Luke
this
sentence
semeth
to
be
a
general
obiurgation
.
Why
do
ye
cal
me
lord
,
lord
,
&
do
not
those
thinges
which
I
commande
you
.
But
because
this
corruption
doth
very
much
aryse
of
false
teachers
,
he
doth
expressely
inuey
agaynst
them
.
Shall
not
enter
into
the.
C.
Here
some
do
think
that
the
kingdom
of
heauen
is
to
be
taken
for
the
lif
to
come
:
other
do
expounde
it
to
be
taken
for
the
churche
.
As
if
he
should
say
,
he
shall
not
be
of
the
nomber
of
my
disciples
,
and
of
my
faytheful
.
A.
Bothe
these
expositions
may
well
be
taken
&
allowed
.
But
he
that
doth
.
M.
The
wyl
of
the
father
and
the
sonne
is
al
one
,
&
the
woordes
of
Christ
are
the
woords
of
his
father
.
●…n
.
4.5.6
For
he
came
to
do
the
will
of
his
father
,
&
not
his
owne
wil
,
as
he
witnesseth
in
the
Gosgel
after
Iohn
.
He
therfore
that
dothe
the
will
of
the
father
doth
the
will
of
Christe
.
B.
To
do
the
wyll
of
the
lord
,
is
to
expresse
the
same
,
&
to
endeuour
our selues
with
all
our
mindes
to
that
which
he
commaundeth
,
although
we
be
vnable
to
performe
the
same
.
For
the
lorde
in
this
life
doth
not
require
of
vs
to
performe
&
fulfil
his
commandements
,
but
to
do
them
:
whervpon
in
the
lawe
he
saith
.
Here
O
Israel
,
●…t
.
6.
&
take
hede
the
thou
do
therafter
.
For
he
knoweth
howe
sore
we
are
molested
with
this
sinful
fleshe
,
that
we
can
not
fulfil
al
thinges
,
&
that
we
cannot
be
cleane
&
voide
of
sin
.
Wherfore
S.
Iohn
saith
.
●…hn
.
1.
If
we
say
that
we
haue
no
syn
,
we
deceiue
our selues
,
&
the
trueth
is
not
in
vs
.
And
yet
the
same
S.
Iohn
saith
,
if
we
say
that
we
haue
felloship
with
him
,
&
walk
in
darckenes
,
we
lie
,
&
do
not
the
trueth
.
Again
.
〈◊〉
.
3.
Euery
one
that
is
borne
of
god
,
sinneth
not
:
and
he
cannot
sin
because
he
is
borne
of
god
.
A
godly
man
therefore
can
not
syn
,
because
he
is
not
willingly
geuen
to
syn
&
wickednes
,
as
the
wicked
are
:
but
alwaies
hath
a
delight
in
the
lawe
of
the
lord
:
yet
notwithstanding
,
because
he
hath
no
good
thinge
in
his
fleshe
,
he
committeth
many
thinges
which
he
hateth
,
which
ar
sinful
.
〈◊〉
.
7.
whervpon
Paule
saith
.
The
good
which
I
wold
,
do
I
not
,
but
the
euil
which
I
wold
not
,
that
do
I.
If
I
do
that
which
I
wold
not
,
then
is
it
not
I
that
doth
it
,
but
sinne
that
dwelleth
in
me
.
But
because
the
inward
man
is
not
delighted
with
sin
,
but
is
wholly
geuen
vnto
Christ
:
god
imputeth
not
syn
vnto
him
.
Wherfore
they
ar
no
sinnes
,
no
more
than
they
are
deltes
,
which
the
creditour
hath
forgeuen
,
thoughe
duely
thou
owe
the
same
,
&
do
not
paye
.
C.
Furthermore
to
do
the
will
of
the
father
,
doth
not
only
philosophically
signifie
the
life
&
maners
of
men
to
be
framed
according
to
the
rule
of
vertu
,
〈◊〉
6.
but
also
to
beleue
in
Christ
,
as
it
is
said
in
Iohn
.
By
these
wordes
therfore
fayth
is
not
excluded
:
but
is
pointed
as
it
wer
a
beginning
,
from
whence
the
rest
doth
ensue
.
A.
Herevpon
S.
Iohn
saith
,
〈◊〉
.
3.
This
is
his
commandement
,
that
we
beleue
on
the
name
of
his
sonne
Iesus
Christe
,
and
loue
one
an
other
as
he
commaunded
vs
.
22
Many
wyll
say
vnto
me
in
that
daye
:
lorde
,
lorde
,
haue
we
not
prophesied
through
thy
name
?
And
throughe
thi
name
haue
cast
out
deuils
,
&
done
many
myracles
through
thy
name
.
Many
wyl
say
.
Bu.
Here
he
reherseth
one
thing
twise
,
&
doth
inculcate
that
whiche
he
spake
before
.
C
,
For
he
cyteth
hypocrisie
to
his
tribunal
seate
.
For
loke
how
longe
they
haue
place
in
the
churche
,
they
bothe
flatter
them selues
,
and
deceiue
others
also
.
He
saith
therfore
,
that
there
shal
com
a
day
in
the
which
he
wil
pourge
his
florth
,
The
daye
of
iudgement
.
Math.
25.
1.
Cor.
4.
&
clense
the
chaff
&
dust
from
the
pure
wheate
.
In
that
day
.
B.
He
vnderstandeth
the
day
of
iudgement
,
in
the
which
the
good
shal
be
seperated
from
the
euyl
:
&
the
sheepe
from
the
goates
:
&
when
al
secretes
shal
be
reuealed
.
Haue
we
not
prophesied
in
thy
name
.
E.
To
prophesie
in
the
name
of
Christ
,
is
to
teach
vnder
the
autoritie
of
Christ
:
as
when
it
is
sayd
,
Blessed
is
he
that
commeth
in
the
name
of
the
lord
.
Math.
21.
Or
as
som
others
do
expounde
it
in
thy
name
,
that
is
in
thy
power
&
strength
.
For
alwais
these
speches
.
by
thy
name
,
or
in
thy
name
,
or
for
thye
name
,
to
the
hebrewes
(
from
whom
they
com
)
signify
no
more
than
if
thou
sholdest
say
,
by
thee
.
Iohn
.
17.
Euen
so
when
Christ
saith
to
his
father
,
I
haue
declared
thi
name
vnto
men
,
it
is
,
as
if
he
had
said
,
I
haue
declared
thée
.
Also
wheras
it
is
said
in
that
scripture
often
times
,
deliuer
vs
for
thy
name
sake
,
it
is
in
efecte
thus
.
Delyuer
vs
for
thy selfe
.
The
like
maners
of
speach
also
ar
these
,
I
beseche
your
grace
,
your
maiestie
,
your
honour
,
&
it
may
please
your
lordship
&
suche
like
.
The
whiche
are
nothing
els
than
I
pray
you
,
&
it
shall
please
you
.
Therefore
to
prophesy
in
the
name
of
Christ
in
this
place
doth
properly
signify
to
do
the
office
of
teaching
by
his
authorite
This
word
prophesy
in
this
place
,
1.
Cor.
14.
is
taken
very
largely
,
as
in
the
.14
.
of
the
1.
to
the
Corin.
He
mighte
truely
haue
vsed
more
simplely
this
woord
(
preachinge
)
but
not
without
cause
he
put
the
which
was
more
honorable
,
External
profession
is
nothinge
.
whereby
he
mighet
the
better
expresse
,
the
external
profession
was
nothing
how
gloriouse
so
euer
it
semed
vnto
men
.
Bu.
Many
will
boste
(
saith
he
)
that
they
haue
shewed
them selues
excellente
teachers
,
&
interpretours
of
the
scriptures
in
the
church
.
And
haue
cast
out
deuills
.
A.
He
reherseth
one
kynde
of
miracles
for
examples
sake
:
then
generally
he
addethe
.
Myracles
.
And
done
many
miracles
.
C.
To
do
miracles
in
the
name
of
Christ
is
nothing
els
then
to
worke
wonders
,
by
his
power
,
aide
,
and
gouernment
:
for
although
the
name
of
miracles
is
restrained
to
one
kinde
of
miracles
,
yet
notwithstanding
in
this
place
,
&
in
many
other
,
it
doth
signifie
al
kinde
of
wonders
.
M.
Here
we
se
the
God
lendethe
his
power
to
euil
ministers
sometimes
.
As
to
Baalam
,
Nume.
24.
1.
Sam.
10.
to
Saule
,
whervpon
this
prouerbe
came
,
Is
Saule
also
among
the
prophetes
?
Math.
10.
To
Iudas
the
traitor
also
,
who
receiued
power
of
Christ
to
cast
out
deuils
.
to
heale
the
sicke
,
&
to
do
al
thinges
as
the
other
Apostels
dyd
.
Furthermore
we
do
reade
the
many
claue
vnto
Paule
,
Philip.
2.
which
afterwarde
fel
from
him
,
whervpon
he
complaineth
,
saiyng
.
All
men
do
seeke
theyr
own
,
&
not
that
whiche
is
Christes
,
The
which
no
doubt
for
the
maner
of
the
tyme
,
did
wonders
,
cast
out
deuils
,
&
prophecied
.
We
must
not
thinke
therfore
,
that
they
are
happy
&
streightway
blessed
,
&
truely
aperteining
to
Christ
,
which
do
miracles
,
signes
,
&
wonders
in
this
worlde
by
the
name
of
Christ
.
Wherfore
we
reade
that
Christ
answered
the
three
score
and
ten
,
which
were
returned
,
bosting
of
the
myracles
which
thei
had
done
,
Luke
.
10.
thus
,
Reioyce
not
in
this
,
that
deuils
are
subdued
vnto
you
:
but
reioice
in
that
your
names
are
written
in
the
booke
of
life
.
And
Paule
reprouing
the
foolishenes
of
the
Corinthians
which
they
conceiued
by
miracles
,
1.
Cor.
13.
the
same
being
set
apart
,
he
requireth
loue
at
their
handes
.
We
must
note
also
farther
what
Paule
teacheth
,
that
the
deuil
by
his
subtiltie
&
craft
can
transeforme
him self
into
an
angell
of
lighte
,
2.
Cor.
11.
&
shewe
miracles
by
his
ministers
,
to
corrupt
the
truth
of
the
gospel
:
that
which
commeth
to
passe
by
the
permission
of
God
:
because
men
loue
not
the
trueth
:
2.
Thes.
2
,
As
Paule
in
an
other
place
wryteth
.
He
shall
destroy
the
aperance
of
his
comming
,
euen
him
whose
commynge
is
after
the
working
of
sathan
,
with
al
lying
power
,
signes
,
&
wonders
,
&
with
all
deceiuablenes
of
vnrighteousnes
,
among
them
that
perishe
:
Euen
as
it
happened
to
the
Iewes
also
in
the
old
testament
.
Finally
we
se
by
this
place
,
the
prophesie
,
casting
out
of
deuils
,
&
all
maner
of
miracles
,
do
nothing
at
al
profite
those
that
haue
them
:
neither
ought
we
to
thinke
them
holy
,
beloued
of
god
,
or
aperteining
to
his
kingdome
,
because
in
this
place
we
here
,
that
many
suche
,
shal
be
reiected
of
Christe
in
the
day
of
iudgement
.
Deut.
1●…
Math.
●…
We
must
not
beleue
therfore
euery
one
that
is
a
worker
of
miracles
,
as
we
may
reade
in
Moyses
,
and
in
Matthew
followinge
.
23
And
then
wyll
I
knowledge
vnto
them
:
I
neuer
knew
you
:
Departe
from
me
ye
that
work
iniquitie
.
And
then
wil
I
C.
that
is
,
I
wyll
make
manifeste
vnto
them
,
I
will
openly
shewe
or
declare
,
I
neuer
knewe
you
.
C.
By
these
wordes
he
doth
vtterly
deny
&
reiect
them
,
affirminge
that
he
neuer
counted
them
amonge
the
nomber
of
his
,
although
they
boasted
them selues
to
be
heads
&
pillers
of
his
church
.
And
therfore
he
biddeth
them
depart
which
by
a
false
title
haue
stolne
a
false
profession
for
a
tyme
,
saying
.
Depart
from
me
.
Paule
doth
seme
to
haue
taken
that
which
he
writeth
out
of
this
sentence
of
Christ
:
when
he
saith
,
The
lord
knoweth
who
are
his
,
2.
Ti●…
Let
him
depart
from
iniquitie
what
soeuer
he
be
that
calleth
on
the
name
of
the
lord
.
For
the
first
parte
tendeth
to
this
ende
,
that
the
weake
shold
not
be
troubled
by
the
defection
or
fall
of
some
,
whose
name
was
great
,
&
of
fame
.
For
he
denieth
them
to
be
known
of
the
lord
,
although
they
seme
gloriouse
in
the
sight
of
men
.
In
the
second
parte
the
Apostel
exhorteth
all
those
which
wil
be
counted
the
disciples
of
Christ
,
that
they
in
time
departe
from
iniquitie
,
least
Christ
forbid
them
his
presence
,
when
he
shal
deuide
the
sheepe
from
the
goates
.
Which
worke
iniquitie
.
M.
Here
he
calleth
those
that
wrought
miracles
,
workers
of
iniquitie
:
because
they
did
good
with
an
euil
minde
,
ful
of
craft
,
subtiltie
,
&
hipocrisie
.
Suche
were
the
scribes
&
phariseis
in
their
fastinges
,
praiers
and
almes
dedes
,
of
the
whiche
we
haue
spoken
before
,
Neyther
must
we
vnderstand
here
the
christ
speketh
of
adulterers
,
murtherers
,
vserers
,
drunkerdes
,
&
such
like
,
but
of
suche
as
beare
a
shewe
of
holines
,
&
would
seme
,
aboue
all
men
to
parteine
to
the
kingdom
of
god
.
So
Paule
calleth
the
false
apostells
subtile
2.
C●…
and
crafty
workers
.
M.
Wherfore
let
vs
consider
,
by
what
spirite
they
are
led
,
which
after
the
maner
of
the
Iewes
,
at
this
daye
,
aske
signes
,
as
though
that
they
woulde
beleeue
the
treweth
if
they
might
see
signes
.
24
Whosoeuer
therfore
heareth
of
me
these
woordes
,
and
dothe
the
same
,
I
wyl
liken
him
vnto
a
wise
man
which
buylte
his
house
vpon
a
rocke
.
M.
These
wordes
do
seeme
to
be
the
conclusion
of
that
which
went
before
in
the
21.
verse
,
He
that
doth
the
wyl
of
my
father
and
so
forthe
.
And
that
also
is
euydent
in
Luke
,
which
saith
.
Why
do
ye
cal
me
lorde
,
●…p
.
9.
lorde
,
and
do
not
those
thinges
whiche
I
commaunde
you
.
Who
so
euer
commeth
vnto
me
,
and
heareth
my
wordes
and
so
forthe
.
To
here
,
in
this
place
is
taken
to
vnderstande
,
as
in
manye
other
places
also
And
dothe
them
.
Bu.
By
these
woordes
he
teachethe
,
that
it
is
not
inough
to
here
the
woord
of
God
,
excepte
thou
endeuour
thy selfe
to
do
that
which
he
commaundeth
in
the
same
.
According
to
this
place
,
●…e
.
11.
Blessed
are
they
that
heare
the
woorde
of
God
and
keepe
it
.
Also
S.
Iames
saithe
.
See
that
ye
be
doers
of
the
woorde
,
and
not
hearers
onely
,
deceiuing
your selues
.
●…ust
be
〈◊〉
of
the
〈◊〉
and
not
●…rs
onely
For
if
any
manne
heare
the
worde
,
and
declareth
not
the
same
by
his
workes
,
he
is
like
vnto
a
man
beholding
his
bodely
face
in
a
glasse
,
&
so
forth
.
For
there
are
diuerse
men
at
this
daye
&
hath
ben
alwaies
,
which
thinke
that
relygion
consisteth
in
often
hearing
the
woorde
of
God
,
&
in
disputing
of
the
same
at
common
metings
:
But
our
lord
Iesus
Christ
here
pronounceth
,
that
trewe
pietie
doth
not
consiste
in
knowledge
and
talking
,
but
in
the
action
and
conuersation
.
Whiche
buylded
his
house
.
To
buylde
,
is
to
make
,
erecte
,
or
sette
vp
some
spirytuall
workemanship
.
The
same
allegory
vseth
Peter
,
sayinge
.
If
so
be
that
ye
haue
tasted
how
graciouse
the
lorde
is
,
●●tr
.
2.
to
whom
ye
come
,
as
vnto
a
liuynge
stone
,
disallowed
of
men
,
but
chosen
of
god
and
preciouse
:
and
ye
as
liuing
stones
,
are
made
a
spiritual
house
.
Vpon
a
rocke
.
The
rock
is
Christ
,
and
true
and
parfect
godlines
,
I
meane
Faythe
,
workinge
by
Loue
.
And
so
treweth
it selfe
is
the
foundation
,
by
the
firme
,
and
immoueable
power
of
Christe
:
the
house
is
the
worke
,
whiche
is
done
,
and
all
the
conuersation
of
the
whole
lyfe
.
25
And
a
shower
of
rayne
descended
,
&
the
flouddes
came
,
and
the
wyndes
blewe
,
and
beate
vpon
that
house
,
and
it
fel
not
,
because
it
was
grounded
on
the
rocke
.
A
shower
of
rayne
.
Bu.
The
shower
of
rayne
,
the
flouddes
,
&
the
wind
do
signifie
the
sundry
and
manifold
dangers
,
temptations
,
persecutions
,
disseases
and
suche
lyke
,
wherewith
men
are
vexed
&
troubled
.
B.
For
all
these
thinges
do
plainely
shewe
and
manifest
,
whether
we
be
buylded
vpon
the
rocke
Christe
or
no.
C.
For
then
trewely
we
do
receyue
the
doctrine
of
Christe
,
when
we
can
resiste
al
the
assaultes
of
Sathan
.
The
like
sayinge
hath
S.
Paule
to
the
Corinthyans
.
And
it
fell
not
.
A.
That
is
,
1.
Cor.
3.
no
temptation
is
able
to
ouerthrowe
the
house
of
this
wise
man
.
B.
for
the
fayth
and
sure
trust
of
the
Godly
fully
knyt
vnto
Christ
can
not
be
confounded
,
neyther
can
the
gates
of
hell
,
and
all
the
power
of
sathan
,
how
so
euer
he
cause
a
tempest
,
preuaile
agaynst
this
.
1.
Iohn
.
4.
For
greater
is
he
that
is
in
them
.
than
he
that
is
in
the
worlde
.
And
they
which
trust
in
the
lord
,
Psal.
125.
shall
be
euen
as
the
mount
Syon
,
whiche
maye
not
be
remoued
,
but
standeth
faste
for
euer
.
26
And
euerye
one
that
heareth
of
men
these
wordes
,
and
doth
them
not
,
shall
be
like
vnto
a
folish
man
which
builte
his
house
vpon
a
sande
And
euery
one
whiche
heareth
.
Bu.
Nowe
the
lord
sheweth
the
contrary
part
of
the
parable
,
to
the
ende
it
maye
appere
more
plaine
,
&
the
more
stirre
vp
the
hearers
.
The
sence
of
this
must
be
gathered
by
the
former
parte
,
euery
part
being
repeated
&
set
one
against
an
other
.
C.
For
seyng
it
is
harde
to
discerne
the
true
professors
of
the
Gospell
from
the
false
,
by
such
parables
our
sauiour
Christ
doth
shewe
,
in
what
thing
they
do
chiefly
differ
.
For
he
compareth
the
false
profession
of
the
Gospel
to
an
imperfecte
building
,
which
standeth
for
a
time
,
beynge
at
euerye
storme
and
tempeste
,
in
daunger
of
destruction
,
because
it
wanteth
a
sure
foundation
.
These
wordes
.
C.
This
rellatiue
These
dothe
not
note
one
kinde
of
talke
,
but
the
whole
some
of
doctrine
.
For
the
Gospel
,
excepte
it
be
fully
fixed
in
mennes
myndes
,
it
is
lyke
vnto
a
thyn
waule
,
whiche
is
erected
on
hye
,
withoute
any
staye
or
stronge
fondation
.
His
woordes
therefore
are
in
effecte
,
Trew
fayth
.
as
if
he
shoulde
haue
saide
,
that
the
same
is
a
trew
faith
which
is
deepely
rooted
in
the
harte
,
and
is
so
knitt
to
a
constant
minde
,
that
it
wil
not
one
inche
geue
place
to
any
temptation
.
For
all
they
buylde
vppon
the
sandes
,
whiche
digge
not
inwardly
,
euen
to
the
denyinge
of
them selues
.
Hipocrisie
.
Whiche
buylde
on
the
sandes
.
Bu.
The
sande
signifyeth
false
hypocrisie
,
fayned
sanctimony
,
and
those
thinges
whiche
aryse
of
the
same
,
as
trust
in
creatures
,
inuocation
of
sainctes
,
choyse
of
meate
and
apparell
,
fastinges
,
hypocriticall
prayers
,
and
suche
lyke
.
who
soeuer
trusteth
in
these
,
maketh
a
sandy
and
frayle
fyckle
foundation
.
There
is
a
common
prouerbe
,
thou
buyldest
on
the
sande
,
and
others
also
like
vnto
these
,
Thou
striuest
against
the
streame
,
Thou
drawest
water
in
a
siue
,
Thou
castest
stones
against
the
winde
:
which
all
are
spoken
against
those
,
and
applied
to
theim
whiche
go
about
anye
thinge
that
will
be
vnprofitable
,
and
to
none
effecte
.
27
And
a
shower
of
rayne
descended
,
and
the
flouddes
came
,
and
the
windes
blewe
,
and
beate
vpon
that
house
,
and
it
fell
,
and
great
was
the
fal
of
it
.
Temptations
,
are
a
custome
to
hipocrites
.
C.
By
these
woordes
Christ
doth
signifie
,
that
trewe
pietie
and
godlynes
cannot
well
be
distinguished
from
hypocrisie
,
til
suche
time
as
it
commeth
to
a
triall
.
For
the
temptations
wherewith
we
are
proued
,
are
lyke
vnto
flouds
or
troublesom
waues
:
which
easely
ouerwhelm
vnconstant
mindes
,
whose
lyghtenes
in
calme
weather
is
not
knowne
.
28
And
it
came
to
passe
,
that
when
Iesus
had
ended
these
sayinges
,
the
people
were
astonied
at
his
doctrine
.
C.
When
he
had
geuen
the
people
a
tast
of
his
doctrine
,
euery
man
that
heard
him
was
amased
,
because
a
new
and
vnwonted
maiestie
,
did
drawe
vnto
it
the
myndes
of
men
.
Bu.
The
talk
of
Christ
was
liuely
,
feruent
,
and
pearcing
the
mindes
of
men
,
in
so
much
,
that
it
moued
the
herers
,
and
specially
because
it
was
new
in
the
peoples
eares
,
whervpon
they
sayde
afterwarde
,
what
maner
of
thing
is
this
?
Marke
●…
what
new
doctrine
is
this
?
For
with
authoritie
commaunded
he
the
foule
spirytes
,
and
they
obeied
him
.
Math.
●…
The
multitude
therefore
was
amased
,
because
the
doctrine
of
Christ
,
was
ioyned
with
a
maiestie
.
In
the
which
doctrine
the
efficacy
of
the
spirite
was
included
.
29
For
he
taughte
them
as
one
hauynge
power
,
and
not
as
the
Scribes
.
M.
Some
expounde
this
place
so
,
as
though
the
Euangelist
shoulde
say
,
that
Christe
therefore
taught
with
aucthorytie
,
because
by
his
aucthoritie
he
forbad
that
whiche
the
lawe
graunted
,
and
required
that
,
whiche
the
lawe
commaunded
not
,
thinking
the
.5
.
chapter
before
,
so
to
be
the
fulfylling
of
the
lawe
,
that
it
shoulde
fulfyll
that
whiche
was
imperfecte
in
the
same
.
But
if
they
marke
well
the
sentence
of
Chryste
,
they
shall
fynde
that
he
addeth
nothinge
to
the
lawe
,
but
rather
doth
restore
the
law
which
before
was
broken
,
and
obscured
by
the
Scribes
and
Phariseyes
,
to
his
former
place
.
Wherfore
others
,
a
greate
deale
better
,
dyd
vnderstande
this
sentence
,
sayinge
,
that
this
auctoritie
,
was
a
certain
vigour
and
force
,
of
parfecte
doctryne
&
veritie
,
with
the
which
Christe
dyd
instructe
the
people
standinge
before
hym
.
And
there
is
no
doubt
,
but
that
the
doctrin
of
Christ
was
of
greate
force
to
the
people
,
when
as
the
doctryne
of
the
Scrybes
and
Phariseies
,
was
obscure
,
feble
,
and
colde
.
E.
And
trewely
the
Greeke
woord
,
for
the
whiche
we
reade
the
auctoritie
,
doth
signifie
power
and
right
to
do
any
thing
.
B.
But
here
it
signyfieth
aucthoritie
and
power
of
the
spirite
,
persing
the
hartes
,
which
parteineth
to
Chryst
,
and
the
trewe
mynisters
,
although
,
not
by
lyke
measure
.
For
it
is
geuen
to
euery
one
by
measure
.
And
some
haue
the
same
more
plentifully
then
other
some
.
The
.viij.
Chapter
.
WHEN
he
was
come
downe
from
the
mounte
,
muche
people
followed
him
.
When
he
was
.
C.
Nowe
Matthewe
commeth
to
the
pithe
of
the
history
.
Before
he
sayd
that
Christe
ascended
into
the
mounte
,
and
then
he
brought
in
many
principelles
of
the
doctrine
of
Christe
.
And
nowe
he
addeth
that
at
the
same
tyme
that
he
preached
in
the
mounte
,
he
healed
a
Leaper
.
The
whiche
miracle
Marke
and
Luke
do
also
declare
,
although
they
shewe
not
the
time
.
Muche
people
.
M.
The
great
multitude
of
people
,
which
are
here
said
,
to
followe
:
flocked
,
and
came
vnto
hym
a
litle
before
,
as
the
Euangeliste
shewed
,
saying
.
〈◊〉
4.
And
there
followed
hym
a
greate
multitude
of
people
from
Galilee
,
and
from
the
tenne
citties
,
●…constā●…e
mul●…
and
from
Hierusalem
,
&
from
Iurie
,
and
from
the
regions
that
lie
beyonde
Iordane
.
Notwithstandinge
the
inconstancie
of
the
common
sorte
of
people
is
to
be
noted
,
who
for
a
tyme
,
haue
a
feruent
desire
to
knowe
the
truthe
,
but
when
persecution
commeth
,
they
flye
,
and
are
sodenly
gone
.
2
And
lo
there
came
a
Leper
and
worshipped
him
,
saying
:
Maister
if
thou
wilt
thou
canst
make
me
cleane
.
And
lo
there
came
.
C.
In
this
(
truely
)
appeared
the
deuine
power
of
Christe
:
〈◊〉
diui●…
hereby
〈◊〉
that
only
with
his
woorde
,
and
the
touchinge
of
his
hande
,
he
sodainly
put
awaye
the
leprosy
of
the
man
.
M.
By
suche
workyng
of
myracles
,
greater
faythe
,
credit
,
and
authoritie
,
was
gotten
to
the
woorde
of
God
.
Neither
without
cause
,
was
the
healyng
of
bodies
ioyned
to
the
cure
of
soules
.
For
Christe
is
the
true
Sauiour
of
the
whole
man
,
〈◊〉
is
the
●…uior
〈◊〉
●…ody
●…e
.
not
only
of
the
soule
.
but
also
of
the
body
:
the
which
he
wil
plainly
declare
in
the
ende
of
the
world
,
when
as
he
wyll
bestowe
on
vs
the
benefite
of
euerlasting
lyfe
.
C.
But
although
the
leprosy
were
of
an
other
kynde
then
that
whiche
the
Physitions
call
Elephanthiasis
in
Gréeke
(
whiche
leprosy
also
maketh
amans
skynne
like
vnto
the
skynne
of
an
Elephant
)
yet
notwithstanding
,
it
is
welenough
knowen
,
that
this
disease
was
incurable
.
For
if
it
continued
any
long
tyme
,
it
was
seldome
heard
or
sene
,
that
any
man
was
deliuered
from
the
same
.
Whiche
worshipped
him
saying
.
B.
What
signifieth
here
to
worshippe
,
Chap.
1.
the
other
twoo
Euangelistes
do
shewe
,
whiche
declare
this
same
history
.
Marke
in
stede
of
he
worshipped
,
hath
,
he
bowed
the
knee
,
Chap.
5.
or
kneled
downe
.
Luke
saythe
,
he
fell
down
at
his
feete
on
his
face
.
Luke
.
17.
Also
the
Samaritane
which
was
clensed
when
he
retourned
to
geue
thankes
,
Luke
5.
fell
downe
on
his
face
at
Iesus
feete
.
And
Symon
Peter
fell
downe
at
Iesus
knees
also
.
C.
The
Leper
therefore
,
by
bowyng
of
his
knee
,
shewed
some
signe
of
reuerence
.
We
do
knowe
that
Adoration
,
was
a
common
vse
among
the
Iewes
,
and
among
them
in
the
easte
partes
.
Wherefore
many
thynke
that
the
Leper
did
not
worshyp
Christe
in
his
mynde
with
any
deuine
worship
,
but
did
honourably
salute
hym
,
as
some
great
Prophet
of
God
.
But
with
what
affection
he
worshipped
Christe
we
dispute
not
.
But
what
he
obiected
vnto
hym
we
sée
,
namely
that
he
could
make
hym
cleane
if
he
would
,
by
the
which
wordes
,
he
acknowledgeth
a
deuine
power
to
be
in
Christe
.
And
Christ
when
he
aunswered
that
he
would
,
sheweth
that
he
attributeth
more
vnto
him
then
appertaineth
vnto
a
man
.
For
he
must
nedes
be
of
great
power
,
whiche
onely
with
a
woorde
or
becke
,
can
restore
helth
vnto
men
.
But
whether
the
Leprose
man
dyd
beleue
Christe
to
be
the
sonne
of
God
,
or
whether
he
were
endewed
with
this
power
as
Moyses
,
or
wonne
of
the
Prophetes
,
this
is
playne
,
that
he
doubteth
not
,
but
that
the
gifte
of
healthe
is
in
his
hande
and
power
.
But
where
as
he
speaketh
vnder
condition
.
If
thou
wilt
thou
canst
.
It
is
not
contrary
or
repugnaunt
to
that
certaintie
of
faythe
,
whiche
God
requireth
in
our
prayers
,
neyther
ought
men
to
hope
for
more
then
God
doth
promyse
.
The
Leprouse
man
was
certified
by
no
oracle
or
promyse
of
God
what
Christe
would
do
.
Therfore
he
should
haue
done
rashely
if
he
had
gone
beyonde
these
boundes
.
For
he
onely
affirmeth
that
he
was
so
perswaded
of
the
power
of
Christ
that
he
doubted
not
that
it
was
in
his
wil
to
cure
the
Leprosie
.
Then
he
offereth
him selfe
vnto
him
to
be
healed
,
notwithstanding
vncertayne
what
woulde
come
to
passe
,
because
the
wyll
of
Christe
as
yet
was
not
knowen
vnto
hym
.
So
that
here
we
haue
propounded
vnto
vs
an
example
of
modestie
in
this
leprouse
man
,
Modestie
.
whiche
committeth
his
clensing
&
health
to
the
wyll
of
Christe
.
B.
Euen
so
in
al
prayers
for
externall
thynges
,
the
godly
persone
wyll
alwayes
adde
,
not
my
wyll
,
but
thy
wyll
(
O
father
)
be
done
:
If
it
shal
be
to
thy
glory
heale
me
,
put
awaye
this
euell
.
And
he
wyll
not
absolutely
or
bluntly
saye
,
deliuer
me
or
heale
me
,
because
he
knoweth
not
whether
the
thing
whiche
he
asketh
be
good
in
dede
,
and
apte
to
the
setting
foorth
of
the
glory
of
God
,
to
whome
he
wholely
committeth
hym selfe
.
Hereuppon
commeth
that
whiche
Paule
wryteth
,
Roma
8.
saying
:
We
knowe
not
what
to
desyre
as
we
ought
,
but
the
spirite
maketh
intercession
mightely
for
vs
,
with
groninges
which
cannot
be
expressed
with
tounge
.
3
And
Iesus
putting
foorth
his
hande
touched
him
,
saying
:
I
will
,
be
thou
cleane
,
and
immediatly
his
leprosye
was
clensed
.
And
Iesus
putting
foorth
.
M.
Nowe
on
the
other
syde
,
we
must
note
the
goodnes
of
Christe
,
whiche
so
gently
healeth
and
receiueth
those
that
were
diseased
.
Touched
him
.
C.
In
the
Lawe
the
touching
of
a
Leper
was
a
haynous
thynge
:
But
truly
because
suche
is
the
puritie
in
Christe
,
Christes
innocency
and
cleanenes
.
whiche
taketh
awaye
all
spottes
and
filthe
,
he
doth
neither
defile
him selfe
in
touching
the
Leper
,
neyther
yet
doth
he
transgresse
the
Lawe
.
For
he
takyng
vppon
hym
our
fleshe
,
Ephe.
5.
hathe
not
onely
vouchsafed
to
touche
vs
with
his
hande
,
but
hath
knyt
hym selfe
also
to
vs
in
one
body
,
so
that
we
are
members
of
his
fleshe
,
and
of
his
bones
,
neither
hath
he
only
extended
vnto
vs
his
arme
,
but
also
hathe
descended
from
heauen
euen
into
the
lower
partes
:
And
yet
for
all
this
,
he
hath
no
spot
,
but
abiding
holy
,
hath
taken
away
all
our
filthe
,
and
hath
sanctified
vs
,
and
made
vs
without
spot
or
wrynkell
.
But
when
as
he
coulde
haue
healed
the
Leprouse
man
with
his
woorde
only
,
to
the
testifying
the
affection
of
mercy
,
he
putteth
vnto
it
also
the
touching
of
his
hande
,
and
no
maruelle
,
when
he
woulde
take
vpon
hym
our
flesh
,
to
purge
awaye
our
synnes
.
The
〈◊〉
Chris●…
wa●●
kynde
.
〈◊〉
Wherefore
the
putting
out
of
his
hande
,
was
a
signe
and
token
of
his
exceading
grace
and
goodnes
.
B.
Marke
addeth
,
that
Christe
had
compassion
on
the
Leper
,
when
he
put
out
his
hande
.
For
the
documentes
of
the
mercy
and
great
goodnes
of
Christ
,
with
the
whiche
he
woulde
allure
the
people
vnto
hym
,
were
so
beneficiall
,
and
ought
also
being
rehersed
to
increase
in
vs
faith
towardes
him
.
For
when
as
he
offered
hym selfe
to
the
Leprouse
man
whiche
prayed
in
faythe
,
he
will
offer
hym selfe
also
vnto
vs
when
we
praye
with
lyke
faythe
.
Saying
:
I
wyl
,
be
thou
cleane
.
Bu.
For
so
muche
as
Christ
is
the
excellent
curer
and
physition
both
of
the
soule
and
body
,
moste
excellent
and
mighty
.
Chri●●
physi●…
Let
no
man
hereafter
seke
vnto
creatures
,
in
whom
there
is
no
helpe
for
succour
.
For
the
God
of
al
Goddes
,
hath
geuen
vnto
vs
his
only
sonne
Iesus
Christ
to
be
our
Sauiour
,
to
whome
excepte
we
power
out
our
prayers
alone
,
we
can
neuer
excuse
our selues
truely
of
impietie
.
And
immediatly
his
leprosie
was
.
A.
In
this
appeared
the
wonderfull
power
of
Christ
,
as
it
is
sayde
,
that
he
healed
the
man
that
was
afflicted
with
so
great
and
greuous
a
disease
,
so
sone
as
he
prayed
hym
.
Who
therefore
hereafter
dare
once
doubte
of
his
vertue
,
power
,
and
vnspeakeable
goodnes
towardes
vs
?
4
And
Iesus
sayde
vnto
him
,
see
thou
tell
no
man
,
but
go
and
shewe
thy selfe
vnto
the
prieste
,
and
offer
the
gifte
that
Moyses
commaunded
for
a
witnes
vnto
them
.
And
Iesus
sayde
to
hym
.
C.
Some
(
that
they
might
excuse
the
Leper
)
thinke
not
that
he
was
seriously
in
dede
forbydden
of
Christe
to
publishe
the
miracles
,
but
that
rather
it
was
vnto
hym
a
prouocation
therunto
But
they
are
of
a
better
iudgement
in
this
pointe
,
whiche
thinke
that
he
was
forboden
,
because
his
full
tyme
was
not
yet
come
.
For
Christe
woulde
not
be
glorified
by
and
by
:
therefore
he
woulde
haue
certayne
of
his
miracles
for
a
tyme
kepte
secrete
,
and
in
silence
,
vntil
it
was
full
and
conuenient
tyme
to
haue
them
knowne
.
●…good
in●…
beynge
●…ary
to
〈◊〉
will
,
〈◊〉
not
him
Wherefore
we
must
thus
thinke
that
the
Leprouse
man
by
this
his
preposterous
affection
and
fauoure
that
he
had
of
Christe
,
deserued
no
praise
,
but
rather
discommendation
,
because
he
obeyed
not
the
commaundement
of
Christ
.
●…n
.
15.
If
he
would
haue
geuen
thankes
to
the
authour
of
his
health
,
he
could
haue
done
it
no
better
then
by
obedience
,
whiche
is
more
estemed
of
God
then
sacrifice
.
So
that
we
are
taught
by
this
example
that
thei
do
very
peruersely
which
geue
place
to
a
rashe
and
vnaduised
zeale
.
〈◊〉
with●…●…ow●…
Go
shewe
thy selfe
to
the
prieste
.
M.
Here
the
Leprouse
man
was
separated
from
the
people
by
the
misterie
of
the
priestes
,
according
to
the
Lawe
,
furthermore
it
is
appointed
in
the
Lawe
,
that
those
whiche
are
clensed
,
should
be
allowed
and
receyued
againe
(
by
the
lawe
)
of
the
priestes
,
&
being
receiued
,
〈◊〉
.
13.14
.
should
offer
for
their
clensing
that
whiche
the
Lawe
commaundeth
.
C.
And
because
the
ceremonies
of
the
lawe
were
not
as
yet
abrogated
,
Christe
would
not
contemne
or
despise
them
.
Finally
,
the
ende
why
he
sent
the
Leprouse
man
was
,
that
the
prieste
by
his
iudgement
should
allowe
the
benefite
of
God
:
and
then
he
that
was
healed
should
shewe
by
his
offering
,
a
token
of
his
gratitude
&
thankefulnes
.
Christe
therefore
in
sending
the
Leprouse
man
to
the
priest
,
doth
testifie
that
his
purpose
was
nothing
els
then
to
set
foorth
the
glory
of
God
.
Furthermore
,
Christe
would
here
haue
the
Leprouse
man
to
go
vnto
the
priestes
,
&
to
shewe
him selfe
vnto
them
:
that
is
,
to
proue
whether
he
were
truely
clensed
or
no.
That
beinge
allowed
by
their
iudgement
,
and
the
gifte
offered
,
they
myghte
haue
a
testimony
against
them selues
,
of
their
wicked
behauioure
in
striuinge
against
Christ
.
And
that
is
the
same
which
the
lorde
hym selfe
saythe
.
For
a
testimony
vnto
them
.
C.
For
he
speaketh
of
the
whole
order
of
priesthode
,
that
all
excuse
might
be
taken
awaye
when
they
harde
the
myracle
.
Neither
doth
it
make
any
matter
that
Christ
commaunded
the
Leper
to
be
silent
,
because
he
woulde
not
haue
the
memory
of
the
myracle
always
hyd
.
When
as
therefore
the
Leper
by
the
commaundement
of
Christe
,
came
into
the
sight
of
the
prieste
,
it
was
a
testimony
vnto
them
,
that
they
shoulde
be
inexcusable
,
if
they
would
not
receiue
Christ
for
the
minister
of
God
:
and
also
all
occasion
of
sclaunder
was
taken
away
since
that
Christe
did
not
breake
one
iot
or
tytle
of
the
Lawe
.
E.
There
are
some
notwithstanding
,
whiche
take
this
woorde
testimony
for
a
lawe
or
statute
,
as
it
is
sayde
in
the
Psalme
.
God
gaue
this
for
a
lawe
vnto
Israell
,
or
for
a
testimony
.
But
the
former
exposition
doth
better
agree
to
the
present
circumstaunce
.
For
if
the
priestes
had
bene
curable
,
if
they
had
not
bene
obstinate
they
might
haue
bene
brought
by
this
testimony
or
myracle
vnto
Christe
,
but
to
condemne
the
vnbeleuinge
,
this
witnes
of
Christe
is
sufficient
.
Bu.
But
here
it
is
to
be
marueiled
at
,
with
what
bouldnes
the
Papistes
and
Popyshe
apostels
the
Monkes
,
and
sacrificing
priests
,
Popishe
auriculer
confession
is
here
grounded
.
could
vpon
this
place
teache
their
auriculer
or
eare
confession
to
be
grounded
vpon
the
lawe
of
God
.
In
this
truly
their
sences
are
very
grosse
and
dull
.
They
wyll
haue
the
Leprosy
allegorically
to
be
sinne
.
And
the
Pope
annoynteth
his
shauelinges
,
and
sacrifyinge
priestes
to
be
discerners
of
the
spirituall
Leprosy
,
by
the
which
consequently
they
would
seme
to
proue
their
eare
confession
.
We
graunt
to
the
priestes
in
the
olde
lawe
,
that
this
power
was
geuen
vnto
them
,
to
the
ende
the
people
mighte
knowe
that
all
their
cleanenes
and
the
iudgement
thereof
did
depende
vpon
the
priesthoode
:
Notwithstanding
wickedly
the
sacrificing
Papistes
take
this
vnto
them
.
C.
For
who
euer
redde
in
the
Leuitical
lawe
,
that
the
priestes
there
were
appointed
to
here
confessions
,
but
they
flye
to
this
allegory
aboue
named
,
Such
is
their
argument
.
The
lawe
geueth
to
the
Leuitical
Priestes
the
knowledge
of
Leprosy
,
therefore
let
vs
take
it
vpon
vs
.
Synne
is
a
spirituall
Leprosy
,
therefore
let
vs
be
examiners
of
synne
.
But
this
is
a
more
infallible
argument
.
Sythe
the
priesthoode
is
remoued
,
it
is
necessary
that
the
lawe
be
remoued
also
,
all
priesthoodes
are
remoued
to
Christe
,
and
fulfilled
and
ended
in
hym
.
Therfore
to
hym
onely
,
all
the
righte
,
and
honour
of
priesthoode
is
also
remoued
.
Moreouer
their
allegory
is
very
vnfit
,
that
setteth
among
the
ceremonies
,
that
lawe
which
is
merely
pollitique
.
Chrisostome
also
teacheth
that
Christe
did
this
for
the
Iewes
sake
,
Chrisost.
in
homel
.
12.
De
muliere
Cana
.
that
he
shoulde
not
be
counted
a
breaker
of
the
lawe
.
And
where
as
they
affirme
that
this
eare
confession
hathe
bene
of
great
antiquitie
,
their
own
Chronicles
declare
the
contrary
:
For
the
testifie
that
there
was
no
certayne
lawe
or
constitution
of
it
,
before
the
tyme
of
Innocent
the
thirde
,
who
decreed
that
euery
one
shoulde
come
to
confession
twyse
a
yeare
,
without
the
whiche
he
sayde
that
men
shoulde
haue
no
entery
into
Paradise
.
It
is
not
muche
aboue
thrée
hundred
yeares
paste
since
this
was
decreed
by
Innocent
.
In
consi
,
Late
.
lib.
4.
senten.
14
Sozomenus
reporteth
that
this
constitution
of
byshoppes
was
dilligently
kepte
in
all
the
Weste
churches
,
but
specially
in
Rome
,
whereby
he
proueth
that
it
was
no
vnyuersall
ordinaunce
of
all
Churches
.
He
saithe
farther
that
this
was
the
manner
of
Constantinople
,
tyll
a
certayne
woman
fayninge
that
she
came
to
confession
,
The
deuoute
confession
of
a
harlot
to
a
popishe
prieste
.
was
founde
vnder
this
filthy
couerlet
playing
the
whore
with
a
Deacon
.
For
the
whiche
acte
,
Nectarius
,
a
man
notable
in
holines
&
learning
,
bishop
of
that
church
,
toke
away
that
bawdy
couerlet
,
Nectarius
byshop
of
Constantinople
,
toke
awaye
auricular
confession
.
and
repelled
the
custome
.
Nowe
,
if
auriculer
confession
were
the
lawe
of
God
,
howe
durste
Nectarius
repell
and
destroye
it
.
Wherefore
they
muste
condemne
hym
,
and
the
churche
of
Constantinople
,
which
for
a
tyme
put
it
away
,
and
all
the
churches
of
the
Easte
partes
,
if
they
wil
haue
it
,
to
be
the
Lawe
of
God
.
But
that
we
may
confute
it
by
authoritie
sufficient
.
Let
vs
consider
what
Chrisostome
sayth
,
I
do
not
leade
thée
(
sayth
he
)
into
a
stage
of
thy
fellowe
seruauntes
.
Chrisostom
.
hom.
2.
in
psalm
.
25.
I
do
not
compell
thee
to
disclose
thy
synnes
vnto
men
,
reherse
&
vtter
thy
conscience
vnto
God
:
shewe
thy
woundes
to
the
lorde
the
beste
Surgeon
,
and
aske
salue
of
hym
,
yea
,
shewe
to
hym
that
wyll
reproche
thee
with
nothing
,
but
wyll
moste
gentelye
heale
thee
.
And
saynt
Iohn
saythe
.
1.
Iohn
.
If
ye
confesse
your
synnes
,
he
is
faythfull
and
iuste
to
forgeue
you
your
sinnes
,
meaning
not
a
Popyshe
priest
,
but
that
priest
whiche
is
a
priste
for
euer
after
the
order
of
Melchisedech
.
5
And
when
Iesus
was
entered
into
Capernaum
,
there
came
vnto
him
a
Centurion
,
whiche
besought
him
saying
.
M.
This
history
also
Luke
hathe
in
his
seuenth
chapter
,
although
it
seme
otherwyse
vnto
some
.
C.
In
woordes
this
is
only
the
difference
that
Matthewe
saith
,
the
Centurion
came
vnto
Christe
:
But
Luke
saithe
that
he
sent
certaine
of
the
Iewes
,
whiche
should
do
the
message
for
hym
.
But
Matthewe
not
vnaduisedly
attributeth
that
vnto
hym
,
whiche
was
done
in
his
parsone
and
name
.
But
in
all
the
circumstaunces
,
the
twoo
Euangelistes
do
so
agree
,
that
it
should
be
a
ridiculous
thing
to
fayne
two
myracles
for
one
.
Finally
there
is
no
doubte
,
but
that
the
bande
of
soldiers
whiche
were
vnder
the
Centurion
,
had
their
station
in
the
citie
of
Caparnaum
,
as
the
legions
were
wont
to
be
deuided
for
the
safegarde
of
citties
.
There
,
when
he
behelde
the
manners
of
the
people
to
be
very
vitious
and
wicked
:
Math●…
as
we
knowe
that
Caparnaum
whiche
was
a
cittie
bordering
on
the
sea
coastes
,
was
more
vitious
then
all
other
citties
:
that
notwithstanding
it
letted
not
him
one
whit
to
condemne
the
superstitions
of
his
countrey
,
that
he
might
haue
a
taste
of
true
and
syncere
Godlines
.
Wherefore
he
commeth
vnto
Christe
,
sayinge
.
6
Maister
my
seruaunt
lyeth
at
home
sicke
of
the
palsey
,
and
is
greuouslye
payned
.
Maister
my
seruaunt
.
B.
The
Gréeke
worde
signifieth
a
childe
,
a
sonne
,
and
a
seruaunt
.
Although
Luke
case
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
a
word
not
ambiguouse
,
whiche
signifieth
a
seruaunt
.
C.
But
where
as
Luke
addeth
that
this
seruaunt
was
dere
to
the
Centurion
,
he
dothe
by
that
meanes
preuent
the
doubte
which
otherwyse
might
trouble
the
myndes
of
the
readers
,
for
we
do
knowe
that
seruauntes
are
not
of
suche
pryce
vnto
their
maisters
,
that
thei
wold
be
so
carefull
of
their
lyfe
,
excepte
they
haue
got
their
fauour
by
singuler
indeuoure
,
or
diligence
,
or
faithfulnes
,
or
by
some
other
vertue
.
Luke
therefore
dothe
signifie
that
he
was
not
of
the
common
sorte
of
bondmen
,
but
a
faythfull
and
vertuous
seruaunt
,
and
suche
a
one
as
was
in
great
fauour
with
his
maister
.
Hereupon
it
came
that
his
maister
was
so
carefull
for
his
lyfe
,
and
geueth
him
so
great
a
commendation
.
We
haue
therefore
here
a
worthy
example
in
this
Ethnicke
and
Heathen
man
of
godlines
,
and
of
a
mynde
rightely
directed
by
the
spirite
of
God
.
For
alwayes
they
which
are
of
God
,
〈◊〉
6.
●…s
.
4
acknowledge
that
their
lord
is
in
heauen
,
so
gently
&
vprightly
they
deale
with
their
seruauntes
.
Of
the
whiche
matter
saint
Paule
in
the
sixte
to
the
Ephesians
wryteth
.
Lyeth
at
home
.
C.
It
is
manifest
by
bothe
the
Euangelistes
,
that
this
was
a
sodayne
Palsey
,
whiche
at
the
firste
comminge
broughte
daunger
and
hasarde
of
lyfe
.
For
those
Palseys
whiche
are
not
extreame
,
want
the
torment
of
payne
.
But
Matthewe
saythe
,
that
the
Lad
was
greuously
payned
.
And
Luke
saythe
,
that
he
was
at
the
pointe
of
death
.
So
that
bothe
of
them
do
seke
to
set
out
the
glory
of
the
myracle
.
Bu.
Nowe
let
vs
learne
by
this
mans
example
in
all
our
tribulations
to
come
vnto
Christe
,
●…ation
●…o
bring
●…o
●…c
.
and
to
open
al
the
sorrowes
of
our
mynde
vnto
hym
,
and
to
craue
his
sure
and
vndoubted
helpe
.
Luke
addeth
that
the
messengers
sayde
,
he
is
worthy
that
thou
do
this
for
hym
,
or
he
deserueth
this
at
thy
handes
,
for
he
loueth
our
nation
,
and
hath
buylte
vs
a
Synagoge
.
By
the
whiche
wordes
there
is
no
doubt
,
but
that
the
Iewes
did
geue
him
a
singuler
reporte
and
commendation
of
godlines
.
In
buylding
a
Synagoge
,
he
did
playnly
declare
him selfe
to
be
a
fauourer
of
the
Lawe
.
Wherefore
they
do
not
without
cause
pronounce
hym
to
be
worthy
,
to
whome
Christe
doth
offer
him selfe
as
to
a
godly
worshipper
of
the
lorde
,
to
benefite
and
helpe
him
.
B.
And
truly
he
knew
the
Iewes
to
be
the
people
,
and
to
haue
the
worde
of
God
,
and
his
counsels
committet
vnto
them
,
〈…〉
.
and
therfore
he
loued
them
,
&
sought
by
his
benefites
to
winne
them
.
For
he
was
constrained
with
that
spirite
(
with
the
whiche
Cornelius
was
forced
)
to
geue
him selfe
to
fastinge
and
prayer
.
Neither
can
the
holy
ghoste
chose
but
offer
hym selfe
to
the
electe
,
howe
ignoraunte
and
infirme
and
weake
soeuer
they
be
.
Notwithstanding
here
appereth
the
great
and
wonderfull
blyndnes
of
the
Iewes
,
The
blindnes
of
the
Iewes
that
they
would
by
their
consent
and
furtheraunce
transport
the
grace
of
God
(
whiche
they
them selues
disdainfully
refused
)
to
a
Gentile
and
Heathen
man
.
For
if
Christ
were
the
minister
and
dispensator
of
the
giftes
of
God
vnto
them
,
why
do
not
they
them selues
receiue
that
proffered
grace
,
before
they
bring
straungers
vnto
it
?
Therefore
in
this
they
condemne
them selues
.
7
And
Iesus
sayde
vnto
hym
,
I
,
when
I
come
wyll
heale
hym
.
A.
Luke
hath
,
and
Iesus
went
with
them
.
B.
Where
the
incomparable
goodnes
&
submission
of
Christe
is
to
be
considered
.
For
although
the
Centurion
were
a
heathen
man
,
and
his
messengers
also
puffed
vp
with
a
vayne
shewe
of
holines
,
yet
notwithstanding
by
and
by
,
of
his
owne
free
wyl
,
he
offereth
to
go
and
see
the
seruaunt
of
the
Ethnicke
.
What
dede
can
be
more
gentle
and
louing
then
this
?
yea
what
is
he
that
wyll
not
loke
for
helpe
at
his
handes
?
8
The
Centurion
aunswered
and
sayde
:
Syr
,
I
am
not
worthy
that
thou
shouldest
com
vnder
my
roofe
:
but
speake
the
woorde
onely
,
and
my
seruaunt
shal
be
healed
.
The
Centurion
aunswered
.
C.
Because
Matthewe
sought
to
be
briefe
,
he
bringeth
in
the
Centurion
speaking
in
his
owne
persone
:
But
Luke
more
amply
expresseth
the
same
saying
,
that
he
sent
these
words
in
message
by
his
frendes
:
But
the
sence
and
meaning
of
them
bothe
is
all
one
.
There
are
two
speciall
thinges
to
be
noted
in
these
woordes
.
Two
things
here
to
be
noted
.
The
Centurion
sparing
Christ
,
for
honor
and
dignities
sake
requesteth
Christ
that
he
would
not
wery
and
trouble
hym selfe
:
Because
he
thought
him selfe
vnworthy
of
his
commyng
.
Then
he
bringeth
and
attributeth
so
great
power
vnto
him
that
he
beleueth
that
his
seruaunt
,
by
his
becke
&
woorde
onely
may
be
restored
to
lyfe
.
Humilitie
.
A
marueylous
humilitie
to
be
considered
in
an
Ethnicke
and
Heathen
man
It
may
be
that
he
being
accustomed
to
the
manner
of
the
Iewes
,
for
modesties
sake
,
toke
it
not
vnworthely
that
he
was
counted
a
Heathen
man
,
and
so
was
a
fearde
that
he
shoulde
do
iniury
to
the
Prophete
of
God
,
if
he
shoulde
constrayne
hym
to
come
into
a
Gentile
,
Heathen
,
and
vncleane
man
.
But
whatsoeuer
it
was
,
it
is
certayne
that
he
speake
vnfainedly
with
his
whole
harte
,
and
that
he
had
so
reuerent
an
estimation
of
Christe
,
that
he
durste
not
inuite
hym
to
his
house
:
Yea
,
as
it
followeth
in
Luke
he
thought
not
hym selfe
worthy
to
talke
with
hym
.
R.
A
wonderfull
grace
truely
of
modestie
,
whiche
is
not
only
set
before
our
eyes
to
maruayle
at
,
but
also
to
followe
.
We
shal
immitate
the
same
,
if
we
truly
acknowledge
what
we
are
by
nature
in
the
iudgement
of
God
.
For
it
wyll
come
thus
to
passe
,
that
how
excelent
soeuer
we
seme
in
the
sight
of
men
,
yet
we
shall
downe
with
our
pecockes
tayle
,
and
shall
thinke
our selues
worse
then
the
moste
abiect
kynde
of
men
.
Question
.
C.
Notwithstanding
,
it
may
be
demaunded
,
by
what
reason
the
Centurion
was
moued
so
highly
to
extoll
Christe
,
&
that
whiche
followeth
to
,
maketh
the
matter
more
obscure
.
But
speake
the
woorde
onely
.
C.
Or
speake
by
woorde
as
Luke
hathe
:
for
excepte
he
had
knowen
Christe
to
be
the
sonne
of
God
,
it
had
bene
superstitious
to
attribute
the
glory
of
God
to
a
man
And
truely
it
is
not
to
be
thoughte
certainly
,
that
he
was
truely
instructed
in
the
diuinitie
of
Christe
,
of
the
whiche
all
(
almoste
)
at
that
tyme
were
ignoraunte
.
But
Christe
imputeth
not
his
woordes
to
erroure
,
Aunswere
.
but
affirmeth
them
to
proceade
of
faithe
.
And
this
reason
constrained
many
interpretours
,
to
thinke
Christ
to
be
celebrated
as
the
true
and
onely
God
,
by
the
woordes
of
the
Centurion
.
But
it
is
more
probable
,
that
this
godly
man
being
persuaded
by
the
rare
&
manifeste
workes
of
God
in
Christe
,
did
simplely
thinke
the
power
of
God
to
be
in
hym
.
And
no
doubt
by
hearing
he
vnderstode
somewhat
of
the
promysed
redemer
and
Messias
.
Therefore
although
he
dyd
not
as
yet
vnderstand
plainly
that
Christ
was
God
manifested
in
the
fleshe
:
Yet
notwithstanding
,
he
was
so
perswaded
,
that
the
power
of
God
was
declared
and
publyshed
in
him
,
&
that
it
was
his
office
to
shewe
foorthe
the
presence
of
God
by
myracles
.
So
that
he
doth
not
supersticiously
ascribe
vnto
man
that
which
is
only
proper
to
God
:
but
he
attributeth
that
to
Christe
which
was
geuen
him
from
aboue
,
and
beleueth
that
he
is
able
to
heale
his
seruaunt
.
If
any
wyll
yet
obiect
and
saye
,
that
nothing
is
more
proper
to
God
then
to
bryng
to
passe
that
which
semeth
vnto
hym
good
,
and
that
this
power
can
not
be
graunted
to
a
mortall
man
without
sacriledge
:
Aun●…
It
maye
easely
bee
aunswered
agayne
.
Although
the
Centurion
did
not
so
subtilly
distinguishe
,
yet
notwithstanding
,
he
did
not
attribute
this
power
to
a
mortal
man
,
but
to
the
power
of
God
,
the
minister
wherof
,
he
was
certainly
perswaded
to
be
Christe
.
Therefore
he
acknowledging
the
grace
of
healing
,
to
be
a
heauenly
power
,
he
doth
not
bynde
it
to
the
presence
of
the
body
,
but
is
contented
with
the
woorde
onely
,
out
of
the
which
he
knewe
so
great
force
and
power
coulde
come
.
9
For
I
also
my selfe
am
a
man
subiect
to
the
authoritie
of
another
,
and
haue
souldiours
vnder
me
,
and
I
say
to
this
man
go
,
and
he
goeth
:
and
to
an
other
come
,
and
he
commeth
:
and
to
my
seruaunt
,
do
this
,
and
he
doeth
it
.
For
I
my selfe
also
am
a
man
.
M.
Here
the
Centurion
confirmeth
by
his
example
the
confession
of
his
faithe
of
the
power
of
Christe
,
bringing
in
an
argument
of
the
more
to
the
lesse
.
For
he
estemed
more
the
deuine
power
whiche
was
in
Christ
,
then
the
rule
and
domination
whiche
he
had
ouer
his
souldiours
and
seruauntes
.
B.
As
if
he
should
saye
,
I
am
nothing
at
all
like
vnto
thee
in
power
,
which
as
yet
am
vnder
the
subiection
of
another
man
,
where
as
thou
haste
all
thinges
in
thy
hande
:
and
yet
with
my
woorde
can
I
make
my
seruauntes
to
do
any
thing
,
my
souldiours
at
my
commaundement
are
obedient
,
and
those
whiche
are
vnder
my
rule
,
grudge
not
to
fulfill
my
mynde
:
Howe
muche
more
then
canste
thou
do
with
thy
worde
whatsoeuer
thou
wilt
in
all
thinges
,
as
in
healing
diseases
,
in
restoring
health
,
in
putting
awaye
death
,
&
in
restoring
lyfe
?
●…xample
Magi●…s
and
●…rs
of
●…es
.
M.
Here
al
they
haue
an
ensample
set
before
them
whiche
are
magistrates
&
maisters
ouer
housholdes
,
that
they
may
learne
by
their
power
to
acknowledge
the
power
of
God
,
&
thinke
vpon
his
deuine
woorde
and
commaundement
.
If
our
wordes
be
so
muche
able
to
preuayle
among
men
,
that
whatsoeuer
we
saie
and
commaunde
,
they
do
and
fulfill
,
when
as
notwithstandinge
we
our selues
are
miserable
men
,
&
nothing
differing
from
others
:
howe
muche
more
hath
the
worde
of
God
his
power
,
in
ruling
all
vniuersally
.
Furthermore
,
let
them
gather
of
their
owne
obedience
after
this
sorte
.
Beholde
,
thou
art
a
man
,
set
vnder
the
power
of
another
,
and
thou
saiest
vnto
this
go
,
and
he
goeth
:
to
another
come
,
&
he
commeth
:
and
to
the
third
do
this
,
and
he
doeth
it
:
loking
and
requiring
of
them
their
due
obedience
.
Therefore
if
so
great
obedience
,
be
shewed
to
thée
whiche
arte
a
man
subiect
to
others
,
the
whiche
thou
also
requirest
to
be
done
as
a
duty
,
●…nce
.
tell
me
I
pray
thée
how
thou
wilt
behaue
thy selfe
,
if
thou
be
disobedient
to
thy
lord
(
of
whom
thou
hast
receiued
that
power
,
and
in
whose
name
this
obedience
is
done
to
thée
)
if
he
saye
vnto
thée
go
,
and
thou
goest
not
,
come
,
&
thou
comest
not
:
do
this
,
and
thou
doest
not
?
B.
Here
also
we
must
note
that
all
thinges
that
are
good
procede
of
God
,
&
are
done
by
his
power
,
according
to
the
saying
of
S.
Paule
.
It
is
neither
in
the
willer
nor
in
the
ronner
,
but
in
the
mercy
of
God
.
For
who
wyll
not
muche
meruaile
at
the
great
goodnes
of
God
,
if
he
way
howe
littel
this
Centurion
(
being
an
Ethnike
,
&
the
more
prophane
by
reason
of
his
affayres
in
the
warres
)
had
heard
of
Christe
,
and
howe
muche
be
beleued
?
Let
all
fleshe
therefore
humble
him selfe
to
the
maiestie
of
God
:
the
whiche
except
he
of
his
goodnes
reuoke
to
life
,
it
must
nedes
perishe
.
10
When
Iesus
hearde
these
woordes
,
he
meruailed
:
and
sayde
to
them
that
folowed
him
,
verely
I
say
vnto
you
:
I
haue
not
found
so
great
faith
in
Israel
When
Iesus
hearde
these
wordes
.
C.
Although
admiration
belong
not
to
God
,
because
it
ariseth
of
newe
thinges
&
vnloked
for
,
notwithstanding
it
might
happen
in
Christ
because
he
taking
vpon
him
our
fleshe
,
was
endewed
with
mans
affections
.
B.
He
meruayleth
therefore
in
respecte
of
his
humanitie
,
at
so
wonderfull
a
myracle
of
the
goodnes
of
God
,
that
so
greate
faith
should
be
geuen
to
an
Ethnicke
,
&
Heathen
man
,
being
rudely
brought
vp
in
respect
of
his
faith
in
so
muche
that
he
should
excell
the
people
of
God
in
the
excellency
of
faithe
.
B.
Before
,
God
being
knowen
almoste
only
in
Iury
,
nowe
of
a
prophane
man
,
he
is
more
knowne
then
of
many
of
the
Iewes
.
A
newe
thing
truly
and
straunge
,
worthy
of
admiration
.
And
sayde
to
them
that
followed
him
.
B.
To
the
ende
the
people
which
followed
him
might
also
meruaile
,
and
might
haue
a
desire
to
immitate
the
fayth
of
the
man
,
he
saythe
thus
vnto
them
.
Verely
I
say
vnto
you
,
I
haue
not
founde
so
great
faithe
in
Israell
.
C.
The
whiche
woordes
are
spoken
(
as
the
Logicians
terme
it
)
Secundum
quid
non
simpliciter
,
The
faithe
of
the
Centurion
.
that
is
in
respect
of
his
faithe
,
not
simplely
that
he
did
excell
in
generall
.
For
if
we
consider
all
the
partes
of
faith
,
the
faith
of
Mary
excelled
in
this
that
she
beleued
her self
to
be
with
childe
by
the
holy
Ghoste
,
that
she
might
bringe
forth
the
only
begotten
sonne
of
God
:
furthermore
because
she
beleued
the
sonne
whiche
shoulde
be
borne
of
her
,
to
be
his
owne
maker
,
Christe
commended
the
Centurions
faith
for
two
causes
.
and
the
creator
&
redemer
of
the
whole
worlde
.
But
for
two
causes
specially
Christe
did
commend
&
preferre
the
faith
of
this
Gentile
&
heathen
man
,
before
the
faith
of
the
Iewes
,
namely
because
that
of
so
small
and
littell
taste
of
his
doctrine
,
he
brought
forth
so
sodainly
such
gret
frute
.
Secondly
,
wher
as
the
Iewes
did
to
much
depend
vpon
earthly
signes
&
external
,
this
Centurion
,
this
Gentile
&
Heathen
man
,
requireth
no
signe
at
all
,
but
dothe
affirme
his
onely
woorde
to
be
sufficient
for
him
.
Christ
was
comming
vnto
him
,
not
because
ther
required
any
necessitie
,
but
to
proue
&
trie
this
faith
of
the
man
.
wherfore
he
doth
specially
commend
this
faith
,
because
it
is
satisfied
with
the
word
only
.
He
saith
not
here
com
lord
se
&
touch
,
no
he
desireth
not
any
corporal
presence
&
tuching
,
but
he
beleueth
such
efficacy
to
be
included
in
the
word
,
that
thereby
he
knewe
the
healthe
of
his
seruaunt
might
be
recouered
.
And
hereupon
may
be
gathered
a
generall
rule
,
namely
although
God
woulde
haue
our
sauynge
health
wrought
in
the
fleshe
of
Christe
,
and
doth
dayly
seale
the
same
by
Sacramentes
:
Notwithstandinge
,
we
muste
seke
the
certaintie
of
the
same
out
of
his
woorde
.
For
excepte
this
authoritie
be
attributed
to
the
woorde
(
that
we
graunt
that
so
sone
as
God
hathe
spoken
by
his
ministers
that
our
synnes
are
forgeuen
vs
,
and
that
we
are
restored
vnto
lyfe
)
all
the
sure
truste
of
saluation
dothe
falle
awaye
.
By
this
place
also
we
vnderstande
that
the
Centurion
was
no
Israelite
.
11
I
saye
vnto
you
that
many
shal
come
from
the
Easte
,
and
Weste
,
and
shal
reste
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kyngdome
of
heauen
.
A.
Now
Christe
takyng
occasion
of
the
faythe
of
the
Centurion
,
dothe
in
fewe
woordes
touche
the
callynge
of
the
Gentyles
,
and
the
reiecting
of
the
Iewes
.
C.
For
as
Christe
in
the
parsone
of
the
seruaunt
propounded
a
taste
,
and
as
it
were
the
fyrste
fruytes
of
his
grace
to
the
Gentyles
euen
so
he
dothe
teache
his
dominion
,
to
be
a
token
of
the
callynge
hereafter
of
the
Gentyles
,
and
of
the
dispersyng
the
fayth
throughout
the
whole
worlde
,
neyther
doth
he
onely
teache
that
they
shall
comme
out
of
the
countreys
whiche
are
at
hande
,
but
also
out
of
all
the
partes
of
the
whole
worlde
.
And
although
this
be
declared
already
by
many
of
the
Prophetes
:
notwithstandinge
in
the
beginning
,
it
semed
absurde
,
and
incredible
to
the
Iewes
,
whiche
immagined
that
God
was
bounde
to
the
sede
of
Abraham
.
Wherefore
not
without
admiration
this
was
heard
,
that
they
which
were
straungers
and
foriners
,
should
be
of
the
housholde
,
and
heyres
of
the
kingdome
of
heauen
.
And
not
onely
that
,
but
this
,
that
the
couenaunt
and
league
of
saluation
should
by
and
by
be
publyshed
,
that
the
whole
worlde
myght
growe
into
one
body
of
the
churche
:
when
he
saythe
that
the
Gentyles
which
should
come
to
the
faythe
,
shoulde
bee
partakers
of
the
same
saluation
,
with
Abraham
,
Isaac
,
and
Iacob
.
Bu.
They
reste
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
heauen
whiche
being
partakers
of
the
promises
of
God
which
he
made
with
the
holy
fathers
,
do
at
the
lengthe
possesse
the
kingdome
of
heauen
with
them
,
beinge
made
the
sonnes
of
God
,
coheyres
with
Christe
,
and
fellowes
with
the
sainctes
.
C.
To
be
briefe
,
this
sentence
is
as
much
as
if
he
should
haue
saide
,
they
shall
haue
the
same
life
.
Wherby
certainly
we
may
gather
that
the
same
sauing
health
which
is
exhibited
vnto
vs
in
Christ
,
was
exhibited
in
times
paste
vnto
the
fathers
.
Neyther
should
the
kingdome
be
common
to
all
,
except
there
were
but
one
faith
,
which
is
the
onely
meane
to
obtaine
the
same
.
The
same
manner
of
speaking
the
lorde
vsed
to
his
Apostles
when
he
sayde
,
I
apointe
vnto
you
a
kingdome
,
as
my
father
hath
appointed
to
me
:
Luk●…
that
ye
maye
eate
&
drinke
at
my
table
in
the
kingdome
.
12
But
the
children
of
the
kingdom
shal
be
cast
out
into
vtter
darkenes
,
there
shal
be
weping
and
gnashing
of
teeth
.
But
the
children
of
the.
M.
This
is
the
other
matter
which
we
saide
Christ
had
here
in
hande
,
namely
of
the
reiecting
of
the
Iewes
.
C.
But
it
may
be
demaunded
,
Qu●…
how
Christe
calleth
them
the
children
of
the
kingdome
whiche
were
nothing
lesse
,
than
the
sonnes
of
Abraham
?
For
truely
they
whiche
are
alienate
from
the
faythe
ought
not
to
be
numbred
in
the
flocke
of
Christ
.
It
may
be
aunswered
,
An●…
that
although
they
were
not
truly
of
the
flock
of
Christ
notwithstanding
because
thei
had
a
roume
in
the
flocke
or
churche
,
he
graunteth
this
title
vnto
them
.
Furthermore
,
we
muste
note
that
the
couenaunt
and
promyse
of
God
,
was
of
such
force
so
long
as
it
stode
in
the
sede
of
Abraham
,
that
properly
the
inheritaunce
of
the
kingdom
of
heauen
did
pertaine
vnto
them
,
at
the
least
in
respect
of
God
him selfe
:
then
(
as
yet
)
they
were
holy
braunches
,
of
the
holy
roote
.
And
truely
that
deniall
or
forsakinge
whiche
afterward
folowed
,
dothe
sufficiently
declare
that
they
were
then
accoumpted
of
the
housholde
of
God
.
M.
Therefore
because
the
promises
of
the
kingdome
,
&
the
testament
,
did
properly
pertain
vnto
the
Iewes
,
they
ar
worthely
called
the
sonnes
of
the
kingdom
.
Of
this
matter
Paul
doth
dispute
at
large
in
his
epistle
to
the
Romaynes
.
●●a
.
9.
C.
Secondly
we
muste
note
that
Christe
dothe
not
speake
of
euery
one
,
but
of
the
whole
nation
.
This
truely
was
farre
harder
then
the
calling
of
the
Gentiles
.
For
it
mighte
seme
scarse
tollerable
for
the
Gentiles
to
be
planted
,
knytte
,
and
vnited
to
the
same
body
by
frée
adoption
,
with
the
posteritie
of
Abraham
.
Notwithstanding
Christe
pronounceth
that
they
shal
be
vnited
to
the
end
God
might
admitte
straungers
into
the
bosome
of
Abraham
,
and
denye
the
chyldren
:
B.
that
the
laste
may
be
firste
,
and
the
fyrste
last
.
M.
So
that
it
is
not
to
be
thoughte
,
that
the
Lorde
woulde
haue
all
the
Iewyshe
chyldren
of
the
kyngdome
to
be
caste
out
,
but
he
hathe
selected
and
chosen
to
hym selfe
certayne
of
them
,
as
saynt
Paule
wryteth
to
the
Romaynes
.
〈◊〉
.
11.
Euen
as
we
may
not
thinke
that
all
the
Gentiles
shal
be
saued
,
but
that
the
chosen
of
God
,
shal
be
gathered
from
amonge
them
.
Into
vtter
darkenes
.
C.
There
is
a
secrete
antithesis
,
in
this
woorde
vtter
darkenes
,
for
Christe
dothe
signifie
that
out
of
his
kyngdome
(
whiche
is
the
kyngdome
of
lyghte
)
there
reigneth
nothynge
but
darkenes
.
For
the
Scriptures
when
they
make
mencion
of
darkenes
,
do
signifie
metaphorically
,
a
horrible
kynde
of
payne
,
whiche
the
tongue
of
man
in
this
lyfe
,
cannot
expresse
,
nor
the
harte
imagine
.
Bu.
So
that
by
these
greuous
threatenynges
,
Christe
went
not
about
to
dismaye
the
Iewes
,
or
to
brynge
them
into
dispayre
,
but
rather
to
drawe
them
out
of
the
myre
and
puddell
of
incredulitie
,
and
to
wynne
the
Gentiles
vnto
hym
,
who
came
to
saue
bothe
the
Iewe
and
the
Gentyle
.
There
shal
be
wepynge
.
M.
This
is
a
Metaphor
,
by
the
whiche
he
compareth
that
vnhappy
state
and
condition
of
the
damned
,
to
captiues
sytting
in
a
dongeon
or
darke
place
,
full
of
horror
and
feare
,
who
are
constrayned
by
an
euell
conscience
,
●●ment
●●ro●…
&
feare
of
the
iudgement
to
come
,
to
wepe
,
wayle
,
mourne
,
&
gnashe
their
teethe
.
And
thus
thought
he
good
to
set
foorthe
the
tormentes
of
damned
soules
.
13
And
Iesus
sayde
vnto
the
Centurion
go
thy
waye
,
and
as
thou
beleuest
,
●…o
shall
it
be
vnto
thee
.
And
his
seruaunt
was
healed
in
the
selfe
same
hower
.
And
Iesus
sayde
vnto
the
Centurion
.
M.
Nowe
the
Lorde
aunswerynge
the
Centurion
graunteth
him
his
petition
,
as
if
he
should
say
,
be
of
good
chere
,
and
quiet
thy
minde
.
For
go
thy
waye
,
in
this
place
,
hath
such
signification
.
Neyther
is
this
a
symple
commaundement
to
go
vnto
his
owne
,
(
whiche
shoulde
cary
with
it
ambition
)
but
it
is
an
assent
or
agreinge
to
that
whiche
was
demaunded
.
2
Sam
14.
So
Dauid
consentinge
to
the
woman
of
Thecoa
,
sayd
:
go
home
to
thy
house
,
I
wyll
geue
a
charge
for
thee
.
Marke
.
5.
So
we
reade
that
Christ
did
often
tymes
,
sende
awaye
the
afflicted
after
they
had
obtayned
consolation
at
his
handes
,
saying
:
go
in
peace
,
Iohn
.
4.
and
be
whole
from
thy
plague
.
And
in
another
place
he
saythe
,
go
thy
sonne
lyueth
.
And
as
thou
beleuest
so
shall
.
Bu.
In
fewe
woordes
,
euidently
he
declareth
the
efficacy
of
faythe
.
Faythe
bryngeth
to
passe
,
and
is
the
cause
,
The
efficacy
of
fayth
.
that
we
receyue
that
by
the
power
&
operation
of
the
holy
ghoste
,
whiche
we
beleue
of
the
woorde
of
God
.
The
Centurion
beleued
that
the
Lorde
coulde
heale
his
seruaunte
lying
sycke
,
therefore
the
lorde
healed
hym
.
C.
Hereby
it
appeareth
howe
louingly
our
Sauioure
Christe
poureth
out
his
grace
,
if
he
may
haue
the
vessell
of
fayth
open
vnto
hym
.
For
although
oure
Sauioure
Christe
speaketh
vnto
the
Centurion
,
notwithstanding
there
is
no
doubte
but
that
by
his
example
he
woulde
haue
vs
all
to
haue
the
lyke
faythe
.
Moreouer
we
are
here
taught
,
The
wante
of
faith
is
the
cause
that
our
prayers
are
refused
.
what
is
the
cause
that
God
dothe
oftentymes
reiecte
oure
prayers
,
surely
our
incredulitie
and
vnbeliefe
.
Wherefore
if
in
faythe
we
come
vnto
hym
,
we
maye
be
sure
our
prayers
shal
be
harde
.
So
shall
it
be
vnto
thee
.
M.
These
woordes
do
not
onely
expresse
and
set
forth
the
goodnes
of
Christe
,
but
also
his
omnipotency
,
by
the
whiche
he
hathe
in
his
wyll
and
power
,
lyfe
and
death
,
healthe
and
syckenesse
,
yea
,
The
omnipotency
of
Christ
onely
with
his
assente
,
he
restored
this
seruaunte
(
whiche
was
euen
nowe
at
the
poynte
of
deathe
)
to
healthe
and
lyfe
.
He
saythe
not
go
thy
waye
,
I
wyll
praye
vnto
my
father
for
thee
,
or
for
thy
seruaunte
,
but
he
saythe
go
thy
waye
,
be
it
vnto
thee
according
to
thy
faythe
,
whiche
in
dede
signifieth
his
authoritie
&
power
,
either
to
graunt
or
deny
vs
our
petitions
.
And
his
seruaunt
was
healed
.
A.
Because
the
Centurion
beleued
that
Christe
was
able
to
restore
his
seruaunt
to
healthe
,
he
reaped
the
frute
of
his
faythe
,
namely
the
healthe
of
his
seruaunte
.
In
the
selfe
same
howre
.
M.
By
this
we
see
that
Christe
promyseth
nothing
falsely
,
or
in
vayne
,
for
he
healed
his
seruaunte
in
the
same
houre
or
at
the
same
tyme
.
Man
must
tary
the
lordes
leysure
.
But
this
doth
not
alwayes
happen
vnto
vs
by
and
by
:
for
it
is
not
our
parte
to
appoynte
God
a
tyme
,
or
to
lymyt
hym
,
but
to
tarry
his
leasure
.
A.
Let
it
suffise
vs
that
he
hathe
a
care
ouer
vs
,
if
so
be
that
we
abyde
in
hym
,
by
a
fyrme
and
constant
faythe
.
For
faith
obtayneth
all
thynges
at
the
handes
of
God
.
Whereuppon
they
speake
truely
whiche
saye
that
a
Christian
fayth
dothe
iustifie
,
pourge
,
saue
,
and
remit
sinnes
,
pacifie
,
and
make
a
quiet
conscience
,
that
it
maketh
the
sonnes
of
God
,
that
it
openeth
a
waye
to
God
the
father
,
The
effectes
of
faythe
.
that
it
bryngeth
to
passe
that
we
are
hearde
of
God
,
that
it
ouercommeth
the
world
and
all
the
lustes
of
the
fleshe
,
that
it
worketh
charitie
,
pacience
,
and
all
vertue
in
the
hartes
of
the
faythfull
,
and
that
faythe
maketh
all
thynges
possible
vnto
vs
.
These
and
many
other
,
are
the
fruytes
of
faythe
.
14
And
when
Iesus
was
come
into
Peters
house
,
he
sawe
his
wyfes
mother
lying
in
bedde
,
and
sycke
of
a
feuer
.
And
when
Iesus
was
come
.
C.
The
Euangeliste
Matthewe
bryngeth
not
in
this
story
orderlye
,
as
wee
maye
gather
by
Marke
,
who
nameth
onely
fower
disciples
whiche
wayted
on
Christe
:
after
the
callyng
of
the
whiche
disciples
,
he
saythe
he
went
into
the
Synagoge
,
and
from
thence
he
saythe
that
he
went
strayghtwaye
to
Peters
house
.
Whereby
we
may
gather
that
Matthewe
did
not
exactly
obserue
the
tyme
.
The
Euangelistes
do
seme
to
set
forth
this
,
as
a
speciall
miracle
,
not
that
it
was
more
excellent
then
others
,
or
more
worthy
of
remembraunce
,
but
because
Christe
offered
to
his
disciples
a
domesticall
and
familiar
shewe
or
token
of
his
grace
:
and
because
the
healinge
of
one
woman
might
geue
and
minister
occasion
to
many
to
come
to
hym
to
be
healed
,
and
to
receiue
their
healthe
.
Into
Peters
house
.
B.
The
apostels
did
not
so
forsake
all
thinges
,
that
they
woulde
neuer
vse
them
agayne
:
they
gaue
them selues
,
and
all
that
they
had
,
yea
,
they
committed
their
soule
and
lyfe
into
the
handes
of
the
lorde
,
beinge
ready
for
his
sake
to
forgo
all
these
,
if
necessitie
and
occasion
should
require
.
But
in
the
meane
tyme
they
vsed
those
thinges
so
farre
as
it
was
lawefull
,
and
so
long
as
their
ministerie
and
office
woulde
geue
them
leaue
,
not
rashely
forsakyng
their
parentes
,
their
wyfes
,
their
children
and
family
,
but
caring
for
them
so
faithfully
and
diligently
as
they
could
:
the
whiche
thinge
,
this
history
sufficiently
proueth
,
which
wytnesseth
that
Peter
beinge
called
to
the
ministery
of
the
woorde
,
had
a
house
a
great
whyle
after
,
and
a
necessary
care
for
the
same
.
Also
,
when
Christe
was
dead
,
Peter
sayde
vnto
Thomas
,
to
Nathanaell
,
to
the
two
sonnes
of
Zebed
,
and
to
two
other
of
his
disciples
,
I
wyll
go
a
fishing
,
they
sayde
vnto
him
,
we
also
will
go
with
thee
.
So
(
truely
)
they
forsoke
all
thinges
,
that
thei
gaue
them selues
wholely
to
his
wyll
and
calling
,
firste
seking
to
fulfill
that
which
pertaineth
to
the
same
.
He
sawe
his
wyfes
mother
.
M.
Marke
saythe
that
some
whiche
came
with
Christe
into
the
house
of
Symon
,
Ma●…
tolde
hym
of
the
womans
sickenes
.
And
Luke
sayeth
:
they
prayed
for
her
.
Luk●…
In
the
whiche
there
is
expressed
an
example
of
faithe
and
loue
:
of
faith
in
the
power
and
goodnes
of
Christ
.
For
except
they
had
beleued
,
An
〈◊〉
of
fa●…
loue
.
that
Christ
by
his
deuine
power
could
haue
deliuered
the
woman
from
her
feuer
,
to
what
ende
shoulde
they
tell
hym
of
her
,
and
praye
for
her
?
It
was
enoughe
for
them
to
beleue
that
Christe
woulde
,
and
coulde
do
it
wyllyngly
:
That
is
,
that
he
was
able
and
good
to
do
that
whiche
they
prayed
for
.
Secondly
,
we
maye
see
the
example
of
loue
in
this
,
that
because
they
shewe
an
other
bodies
disease
vnto
the
lorde
praying
hym
to
heale
the
same
.
And
sycke
of
a
feuer
.
C.
C.
Luke
sayth
that
this
woman
was
taken
with
a
great
feuer
,
briefly
setting
forth
the
power
which
Christ
by
this
myracle
declared
:
For
it
was
a
sure
and
certayne
declaration
of
the
power
of
God
,
to
take
away
so
great
and
greuous
a
disease
out
of
hande
,
only
by
touching
with
his
finger
.
15
And
he
touched
her
hande
and
the
feuar
lefte
her
,
and
she
arose
and
ministred
vnto
them
.
And
he
touched
her
hande
.
C.
Although
Christe
with
his
becke
onely
coulde
restore
health
vnto
this
woman
,
notwithstanding
he
touched
her
hande
,
either
to
declare
his
affection
,
or
els
because
he
thought
this
outwarde
signe
to
be
proffitable
.
For
we
know
that
outward
signes
were
vsed
commonly
accordynge
to
the
manner
of
the
tyme
.
●…ultes
〈◊〉
not
be
●…ed
.
B.
Furthermore
he
ioyned
woordes
to
his
touching
,
to
teache
vs
that
healthe
came
from
his
woorde
,
and
yet
not
to
be
loked
for
without
the
sacrifice
of
his
fleshe
.
And
the
feuer
lefte
her
.
C.
Luke
saythe
that
he
rebuked
the
feuer
.
The
whiche
kynde
of
speakinge
,
although
it
seme
harde
to
the
reader
,
not
sufficiently
exercised
in
the
scriptures
,
yet
it
is
not
voyde
of
reason
:
For
the
feuer
and
all
other
kynde
of
diseases
,
as
honger
,
●●es
are
〈◊〉
messen●…
pestilence
,
and
such
like
are
the
somners
,
and
messengers
of
God
,
by
whome
,
he
executeth
his
iudgementes
.
Therfore
as
by
his
commaundement
and
becke
,
he
is
sayde
to
sende
out
such
messengers
,
so
he
doth
restrayne
and
reuoke
them
as
it
semeth
to
him
best
.
And
she
arose
.
A.
So
sone
as
this
woman
receiued
her
perfect
health
she
arose
.
And
ministred
vnto
them
.
M.
That
is
,
she
prepared
meate
&
other
things
pertaining
to
the
bodely
refection
.
By
this
place
we
are
admonished
to
vse
the
giftes
of
God
to
his
seruice
and
glory
,
because
we
haue
receiued
them
at
his
handes
,
●…
.
4.
according
to
the
saying
of
saynt
Paule
.
What
hast
thou
O
man
that
thou
haste
not
receiued
.
16
When
the
euen
drewe
on
,
they
brought
vnto
hym
many
that
were
possessed
with
deuels
.
And
he
cast
out
the
spirites
with
a
woorde
,
and
healed
all
that
were
sycke
.
When
the
euen
drewe
.
Bu.
Hetherto
Matthewe
hath
rehersed
certayne
particuler
or
speciall
benefites
,
nowe
generally
he
comprehendeth
an
infinite
sorte
,
wherby
he
may
sufficiently
and
plainly
proue
the
lorde
Iesus
to
be
omnipotent
,
and
louing
towardes
those
that
are
his
.
He
receiueth
therfore
al
those
mercifully
whiche
were
offered
vnto
hym
,
and
healeth
them
without
delay
.
Many
that
were
possessed
with
deuels
C.
Not
all
that
are
vexed
with
the
deuel
(
as
was
Iob
)
are
Demoniakes
or
possessed
:
But
they
are
suche
,
Demoniakes
.
in
whome
Sathan
doth
raigne
,
whose
myndes
he
ruleth
at
his
wyll
and
pleasure
.
There
is
no
doubte
,
but
that
there
were
many
among
the
Iewes
,
whiche
were
possessed
with
vncleane
spirites
in
the
time
of
Christe
,
and
Sathan
because
of
Christes
comming
did
the
more
rage
:
which
thing
came
not
to
passe
without
the
wonderfull
prouidence
of
God
.
For
Christe
hereby
had
the
more
occasion
offered
to
set
forth
his
glory
.
And
he
cast
out
the
spirites
with
a
worde
.
C.
That
is
,
by
his
power
,
commaundement
,
strengthe
and
rule
.
C.
Luke
addeth
,
and
saithe
,
that
these
sicke
persones
were
healed
,
by
layinge
on
his
handes
.
For
the
laying
on
of
his
handes
,
was
a
signe
of
reconciliation
vnder
the
lawe
.
Wherfore
not
without
good
cause
Christ
layeth
his
handes
on
them
,
whom
he
absolueth
from
the
curse
of
God
.
It
was
a
solemne
manner
of
consecration
,
as
in
an
other
place
is
more
largely
declared
.
But
we
saye
,
that
Christe
here
simplely
layde
on
his
handes
on
the
sicke
,
The
mercy
of
Christe
.
that
in
commending
them
to
his
father
,
they
mighte
obtayne
fauour
,
and
deliueraunce
from
their
diseases
.
And
healed
all
that
were
sycke
.
A.
That
is
,
he
refused
none
that
came
vnto
hym
to
receiue
their
healthe
,
so
gentle
and
louyng
was
he
.
17
That
it
might
be
fulfylled
whiche
was
spoken
by
the
Prophete
Esay
,
when
he
saith
:
he
toke
on
hym
oure
infirmities
,
and
bare
our
sicknesses
.
That
it
might
be
fulfilled
.
M.
We
may
not
so
vnderstande
this
place
,
as
to
thinke
that
Christe
did
therefore
heale
the
sycke
,
that
the
scripture
might
be
fulfilled
,
&
that
els
he
woulde
not
haue
done
it
:
But
rather
we
must
thinke
that
this
piece
of
Scripture
was
put
,
because
this
thinge
should
come
to
passe
by
Christe
,
and
because
it
was
so
decreed
of
the
father
.
He
toke
on
hym
our
infirmities
.
A.
This
place
is
in
the
thrée
and
fifty
chapter
of
Esaye
.
Esay
.
53.
C.
This
prophecie
semeth
to
bee
cyted
smally
to
the
purpose
:
Obiection
.
nay
,
it
semeth
to
be
wrested
to
a
contrary
sence
.
For
there
the
Prophete
Esay
speaketh
not
of
myracles
,
but
of
the
death
of
Christe
:
Neither
of
temporall
benefites
,
but
of
the
spirituall
and
euerlasting
grace
.
And
that
whiche
was
certainly
spoken
of
the
vices
of
the
mynde
,
Matthewe
referreth
it
to
corporall
diseases
.
Aunswere
.
The
aunswere
is
not
harde
,
if
so
be
that
the
Readers
waye
and
consyder
,
not
onely
what
Christe
bestowed
vppon
the
sycke
,
but
also
to
what
ende
he
cured
their
diseases
.
They
felte
the
grace
of
Christe
in
their
bodies
:
But
we
must
haue
respecte
vnto
the
ende
,
because
it
is
vnfitte
,
to
sticke
and
stande
in
a
transitory
benefite
,
as
though
the
sonne
of
God
were
onely
a
Phisition
of
the
body
.
What
then
?
Truely
he
gaue
syghte
to
the
blynde
,
to
declare
that
he
was
the
lyghte
of
the
worlde
,
he
restored
the
dead
to
life
,
to
proue
that
he
was
the
life
and
the
resurrection
.
The
like
matter
we
must
thinke
as
concerning
the
halte
&
the
lame
.
Wherefore
let
vs
folowe
this
analogy
,
that
what
benefites
soeuer
Christe
hath
shewed
to
man
in
the
flesh
,
the
same
must
be
referred
to
the
ende
whiche
Matthewe
setteth
before
vs
,
namely
that
Christe
was
sent
of
his
father
to
deliuer
vs
from
all
euell
and
misery
.
Bu.
All
these
thynges
therfore
pertaine
to
this
ende
,
that
we
come
and
declare
al
the
diseases
bothe
of
the
body
and
mynde
,
to
this
heauenly
,
faythfull
,
and
mighty
Physition
.
For
he
came
into
this
worlde
from
aboue
,
to
heale
our
infirmities
.
As
concerning
the
whiche
matter
,
reade
the
second
chapter
of
the
firste
epistle
of
S.
Peter
.
1.
Petr.
2.
18
When
Iesus
sawe
muche
people
about
him
,
he
commaunded
that
they
should
go
vnto
the
other
syde
of
the
water
.
C.
The
Euangeliste
Matthewe
toucheth
that
briefely
,
whiche
others
very
plentifully
,
and
fully
do
expounde
.
And
that
whiche
is
omitted
of
Matthewe
,
the
other
two
Euangelistes
do
declare
:
Namely
that
Christe
soughte
occasion
priuely
to
departe
into
a
deserte
place
before
it
was
daye
.
Marke
●…
And
Marke
sayth
afterward
,
that
he
was
admonished
of
Peter
,
howe
that
all
men
sought
him
.
But
Luke
sayth
,
Luke
●…
that
the
people
soughte
hym
and
came
vnto
him
.
Now
where
as
Mathewe
sayth
,
that
he
went
ouer
to
the
other
syde
of
the
water
,
the
other
two
in
steade
of
that
sayd
,
that
he
went
throughout
all
Galilee
,
that
he
might
preache
in
all
places
.
19
And
a
certaine
Scribe
(
when
he
was
come
)
sayde
vnto
him
,
maister
,
I
wyll
followe
thee
whether
soeuer
thou
goest
.
And
a
certayne
Scribe
.
C.
Matthew
in
this
chapter
maketh
mention
but
of
two
men
onely
that
would
folowe
Christe
:
Luke
maketh
mention
of
thrée
,
whiche
,
when
they
were
ready
to
geue
them selues
vnto
Christ
,
were
hindered
by
dyuers
lettes
,
from
the
righte
race
:
according
to
the
whiche
lettes
they
receiue
their
aunswere
.
Maister
I
will
followe
thee
.
M.
What
this
Scribe
here
sought
,
can
not
be
gathered
by
his
woordes
,
but
by
the
woordes
and
aunswere
of
Christe
it
appeareth
.
He
semeth
after
a
littel
taste
of
doctrine
,
to
acknowledge
the
Gospell
to
be
the
doctrine
of
God
,
and
to
be
moued
with
violence
,
&
a
certayne
affection
,
to
followe
Christe
,
not
considering
what
it
was
to
followe
Christe
:
but
by
and
by
he
quayled
.
Carnal●…
spellers
.
Many
such
we
haue
in
these
days
,
which
so
sone
as
thei
heare
of
the
Gospel
,
geue
their
names
vnto
Christe
,
and
professe
that
they
beleue
in
hym
:
but
if
there
chaunce
to
arise
a
litle
persecution
,
by
and
by
they
become
Scribes
,
and
forget
their
profession
.
This
Scribe
would
followe
Christ
,
but
he
thought
he
shoulde
walke
a
pleasaunt
waye
,
&
at
his
iourneys
ende
haue
a
quiet
Inne
or
resting
place
,
with
good
chere
,
when
as
the
disciples
of
Chist
must
passe
through
brambles
and
thornes
,
and
by
many
troubles
to
the
crosse
.
Therefore
the
more
he
hasted
,
the
lesse
was
he
ready
,
his
heate
was
meere
colde
,
his
diligence
became
neglygence
.
He
dyd
,
as
one
that
wolde
fayne
be
a
warriour
,
●…ardely
●…sh
wa●…our
.
but
he
would
not
fight
in
the
same
,
or
in
the
dust
,
neither
wolde
he
wante
his
ordinary
fare
,
nor
stande
in
peril
of
the
gunneshot
.
It
is
no
marueile
,
if
Christe
reiecte
suche
souldiours
,
suche
disciples
,
who
,
as
they
rashely
offer
theim selues
,
so
do
they
rashely
plucke
backe
their
foote
againe
with
shame
.
Wherefore
let
vs
vnderstand
,
that
we
are
all
in
the
person
of
this
man
admonished
,
that
we
do
not
rashly
,
or
carelesly
boast
our selues
to
be
the
disciples
of
Christ
,
without
any
consideration
of
the
crosse
and
trouble
to
come
:
but
rather
let
vs
before
the
time
consider
what
the
condition
of
suche
must
be
.
For
this
ignorance
calleth
vs
to
his
schole
,
●…6
.
&
teacheth
vs
to
denye
our selues
,
&
to
take
vp
the
crosse
and
followe
him
And
sainct
Paule
saith
,
●…o
.
3.
All
they
that
wil
lyue
godly
in
Christ
Iesus
,
must
suffer
persecution
.
20
And
Iesus
sayde
vnto
hym
:
the
foxxes
haue
holes
,
and
the
byrdes
of
the
ayre
haue
nestes
:
but
the
sonne
of
man
hath
not
where
to
rest
his
head
.
And
Iesus
saido
vnto
hym
.
M.
By
this
aunswere
our
sauiour
Christ
dothe
playnely
open
and
manifest
that
,
which
the
scribe
had
hidden
,
&
kepte
secret
in
his
brest
:
he
maketh
not
aunswere
to
his
woordes
directly
,
but
to
his
mynde
:
he
saithe
not
I
would
not
haue
thée
followe
mée
:
neither
saithe
he
,
I
thincke
it
good
that
thou
followe
mée
.
but
he
so
aunswereth
him
,
that
he
can
not
fynde
in
his
harte
to
followe
him
.
As
if
he
shold
say
,
there
is
no
cause
why
thou
shouldest
looke
for
any
earthly
power
,
commoditie
or
gayne
.
And
if
thou
therfore
followe
mée
,
thou
art
much
deceiued
.
For
I
haue
so
lyttell
of
those
thynges
in
this
worlde
(
whiche
thou
sekest
)
that
the
foxes
,
and
foules
of
the
aire
are
rycher
then
I
,
for
they
haue
where
to
rest
and
dwell
,
●…e
and
●…tate
●…ste
.
and
so
haue
not
I.
They
haue
sure
abiding
places
in
this
earthe
:
but
I
haue
not
where
to
lay
my
head
.
C.
By
these
woordes
the
sonne
of
man
declareth
what
the
state
and
condition
of
his
lyfe
was
.
when
he
was
in
the
earth
:
but
he
prescrybeth
to
all
his
disciples
,
to
what
order
of
lyfe
they
oughte
to
frame
them selues
.
Notwithstanding
it
is
marueile
that
Christ
woulde
denie
him self
,
to
haue
any
one
foote
,
parte
or
portion
of
the
earthe
,
where
to
lay
his
heade
,
when
as
he
had
many
godly
,
and
louinge
men
,
whiche
at
all
tymes
woulde
gentlely
receiue
and
enterteine
him
:
but
we
muste
note
that
this
was
spoken
for
admonyshions
sake
,
least
that
the
scrybe
should
loke
(
as
from
a
ryche
master
)
for
a
riche
and
plentifull
rewarde
,
when
as
the
lord
him selfe
as
a
guest
,
or
in
the
way
of
intreatie
,
dydde
leade
his
life
in
other
mennes
houses
.
Neastes
.
E.
The
Greeke
woord
rather
signifieth
shadowe
places
.
Aust.
aduersus
Fau.
li.
22
chap.
48.
Ciprianus
aduer.
Qui.
lib.
3.
S.
Austine
in
his
.22
.
booke
againste
Faustus
,
&
in
the
.48
.
chapter
,
calleth
this
woorde
neastes
,
lodginges
.
Euen
so
Ciprian
calleth
them
,
in
his
third
booke
to
Quirinus
,
for
the
birdes
,
beside
their
neastes
,
haue
holes
to
saue
and
couer
them
in
the
tyme
of
tempest
,
as
in
hollowe
trees
,
in
stone
walles
,
and
in
the
eaues
of
houses
.
The
sonne
of
man
.
B.
Christe
here
in
this
place
,
&
in
other
places
,
calleth
hym selfe
the
sonne
of
Adam
,
or
the
sonne
of
man
,
to
abase
him selfe
to
the
loweste
state
of
men
,
and
to
shewe
his
humyllitie
.
It
is
whollye
agreable
to
that
whiche
Paule
saeth
,
Philip.
2.
He
made
him selfe
of
no
reputation
,
taking
on
hym
the
shape
of
a
seruant
,
and
was
found
in
his
apparell
as
a
man
.
This
kinde
of
speakinge
therefore
dothe
very
wel
expresse
the
misery
of
mannes
nature
,
with
the
whiche
Christe
beinge
indewed
,
it
must
nedes
be
,
that
he
is
partaker
with
vs
of
al
our
infirmities
,
sinne
onely
excepted
.
21
And
an
other
of
the
nomber
of
his
disciples
saide
vnto
him
:
master
,
suffer
me
first
to
go
and
bury
my
father
.
And
an
other
of
the
nomber
A.
Here
is
now
another
propounded
before
our
eies
,
which
askinge
leaue
for
a
time
,
is
more
slowe
,
and
lesse
ready
to
followe
Christe
,
whom
notwitstanding
he
restrained
,
and
suffered
not
to
go
.
C.
The
Scrybe
was
dryuen
from
the
fellowshippe
of
Christ
,
because
he
immagininge
,
that
he
shoulde
leade
a
pleasant
lyfe
,
rashely
offered
him selfe
.
But
this
man
(
trewly
)
whom
Christ
kepte
backe
,
was
infected
with
the
contrary
salte
.
For
when
as
he
should
haue
obeyed
the
callinge
of
Christ
out
of
hande
,
he
was
let
by
the
infirmitie
of
the
fleshe
,
thinking
it
a
harde
matter
to
forsake
his
father
:
&
it
is
lykely
,
that
his
father
was
a
very
olde
man
,
when
he
saide
.
Suffer
me
fyrst
to
go
and
bury
.
For
this
saying
doth
declare
that
he
had
not
muche
tyme
behinde
:
as
if
he
shoulde
haue
said
,
suffer
me
to
tary
with
my
father
,
and
to
serue
hym
in
this
his
olde
age
,
tyll
he
dye
.
He
preferred
the
duety
(
which
he
ought
vnto
his
father
)
before
Christ
.
Luke
.
9.
Luke
sayth
,
that
he
was
commanded
of
Christ
to
followe
him
.
For
the
which
Mathew
saith
,
that
he
was
one
of
his
disciples
.
But
to
be
shorte
,
he
refused
not
his
callinge
,
but
desire
the
lybertie
to
be
geuen
hym
for
a
time
,
vntill
he
had
discharged
his
duety
,
towards
his
father
.
His
scuse
is
as
much
in
effecte
,
as
if
he
should
haue
denied
him self
to
be
free
,
vntil
his
father
were
dead
.
22
But
Iesus
said
vnto
him
,
follow
me
,
and
suffer
the
dead
to
bury
their
dead
Followe
me
.
B.
Here
this
woord
follow
,
is
not
onely
taken
to
cleaue
vnto
Chryst
by
fayth
,
and
to
imbrace
his
doctrine
,
but
also
to
leaue
all
impedimentes
,
whiche
might
let
and
drawe
him
backe
,
from
being
a
minister
of
the
gospel
,
which
more
plainely
appereth
by
the
wordes
of
Luke
when
he
saith
,
Luke
.
9.
that
our
sauiour
Chryste
saide
,
Go
thou
and
preache
the
kingdom
of
God
.
C
By
this
answere
of
Christe
therefore
,
Our
heauenly
father
must
be
obeyed
before
our
earthly
father
.
we
vnderstand
,
that
chyldren
ought
so
to
reuerence
,
obey
,
and
cleaue
to
their
fathers
,
that
they
leaue
the
same
without
respecte
,
so
often
as
God
calleth
them
to
another
matter
of
greater
waight
and
importance
:
I
say
all
dueties
apperteyning
to
men
muste
ceasse
,
when
God
commaundeth
vs
to
wayte
on
hym
,
to
obey
him
,
and
to
follow
him
.
And
to
this
effecte
perteyneth
the
saying
of
Chryste
,
in
an
other
place
.
Luke
.
14.
If
any
man
come
vnto
me
,
and
hate
not
his
father
and
mother
,
his
wyfe
and
children
,
his
bretherne
and
sisters
,
yea
,
and
his
owne
life
also
,
he
can
not
be
my
disciple
.
C.
Now
al
men
must
way
and
consider
,
what
God
requirethe
of
theim
,
and
what
the
vocation
wherevnto
they
are
called
requireth
also
:
least
that
earthly
fathers
hynder
them
,
&
withdraw
them
from
the
seruice
of
their
omnypotent
and
heauenly
father
,
to
whom
all
duetie
specially
parteyneth
.
And
suffer
the
dead
to
bury
.
C.
By
these
wordes
Christ
condemneth
not
the
buriall
of
the
deade
:
for
it
were
a
filthy
and
beastly
thinge
,
to
caste
out
the
carcases
of
the
deade
,
and
not
to
bury
them
.
And
we
knowe
that
the
ryte
and
ceremony
of
buryinge
,
was
geuen
from
aboue
vnto
men
,
and
receyued
,
and
vsed
of
the
saynctes
,
to
confirme
the
hope
of
the
resurrection
.
Onely
the
meaning
of
Christ
in
this
place
was
to
teach
vs
,
that
what
so
euer
doth
call
vs
from
the
ryght
race
,
or
doth
stay
vs
in
the
same
,
doth
sauoure
and
taste
of
nothing
but
deathe
:
as
if
he
should
haue
said
They
onely
lyue
rightly
,
which
apply
their
studies
,
and
al
partes
of
theyr
life
,
to
the
wil
and
commandement
of
God
.
And
those
whiche
bowe
and
bend
to
the
world
,
and
which
neglect
and
disobey
God
,
to
shew
them selues
obedient
to
men
,
are
lyke
vnto
the
deade
,
whiche
in
vaine
and
to
no
purpose
occupie
them selues
in
hauynge
a
care
of
the
deade
.
M.
And
so
in
the
former
place
,
The●…
liue
〈◊〉
wor●…
dead●…
God.
he
calleth
them
deade
,
which
are
alienate
from
the
true
lyfe
,
that
is
,
which
beleue
not
in
him
,
beinge
depriued
of
the
grace
of
God
.
whiche
haue
a
greatter
care
for
worldly
matters
,
then
for
those
thinges
which
parteine
vnto
God
:
which
neglecting
God
geue
them selues
to
the
world
wholly
,
as
saith
S.
Paule
,
1.
T●…
speakinge
of
the
widdow
.
She
that
lyueth
in
pleasure
is
deade
,
beinge
yet
alyue
.
In
the
later
place
,
he
calleth
those
dead
,
which
by
temporal
death
haue
ended
their
liues
.
suffer
(
saith
he
)
infidelles
to
be
with
infidelles
,
and
one
infidell
to
dwel
with
an
other
,
&
one
of
them
to
dye
with
an
other
,
suffer
it
(
I
say
)
rather
then
that
shoulde
be
a
set
vnto
thee
to
serue
mée
.
C.
This
man
therefore
was
called
of
Christ
,
(
as
Luke
more
plainly
declareth
)
to
be
a
minister
,
and
preacher
of
the
Gospel
:
But
because
the
preachyng
of
the
same
,
suffered
hym
not
to
sit
at
home
with
his
father
.
Christ
worthely
plucketh
,
and
draweth
hym
away
,
as
it
wer
from
his
father
.
Bu
Wherby
we
may
gather
that
they
are
worthye
of
the
deuine
callinge
,
and
do
truely
followe
Christ
,
〈◊〉
follo●…●…hrist
.
which
seke
not
their
owne
.
that
is
,
whiche
vnder
the
name
and
title
of
Christ
,
hunte
not
after
titles
,
richesse
,
pleasures
,
and
other
vaine
and
corruptible
delightes
of
this
worlde
.
Moreouer
they
followe
Christ
trewly
,
whiche
despise
all
thinges
,
in
respecte
of
the
trueth
,
to
whom
,
nothing
in
the
worlde
is
more
preciouse
then
God
,
which
for
the
name
of
Christe
,
forsake
theyr
parentes
,
yea
,
the
most
preciouse
and
derest
thynges
in
this
life
,
if
nede
shall
require
.
C.
Furthermore
as
in
this
,
the
wonderful
goodnes
of
God
appered
,
whiche
vouchesafed
to
bestowe
so
excellent
an
office
,
vpon
so
weake
a
person
,
so
it
shall
be
nedeful
for
vs
to
note
,
how
that
the
vice
that
was
in
hym
,
was
corrected
,
and
not
fauoured
with
sufferaunce
.
23
And
when
he
was
entered
into
the
shyp
,
his
disciples
followed
him
.
And
when
he
was
entered
into
.
Bu.
Now
Mathewe
procedeth
to
shewe
a
greate
many
other
excellent
miracles
of
the
lord
Christ
:
amongest
the
whiche
,
the
alleying
of
the
cruel
tempest
was
the
fyrst
,
by
the
whiche
he
delyuered
his
disciples
,
from
shipwracke
,
and
from
present
death
.
C.
But
because
a
littel
hereafter
there
is
mention
made
agayne
of
the
lake
,
when
it
is
sayde
,
that
the
hogges
were
caryed
into
the
same
.
whether
it
be
the
selfe
&
same
sake
,
it
is
not
agreed
vpon
among
al
men
.
All
men
wyl
confesse
,
that
the
waters
of
Genesareth
were
sweete
in
tast
,
〈…〉
and
holsome
for
vse
:
but
Strabo
affirmeth
that
the
lake
of
the
Gadarenes
,
was
so
hurtful
and
perniciouse
,
that
beastes
by
drinking
therof
,
did
and
do
lose
their
heare
,
nailes
,
and
hooues
.
There
is
no
doubt
therfore
but
that
there
were
twoo
lakes
,
and
the
one
farre
distante
from
the
other
.
but
it
is
out
of
all
doubt
and
controuersie
,
that
we
oughte
to
vnderstande
this
,
to
be
the
lake
of
Genesareth
,
ouer
the
which
when
Christe
was
paste
,
he
went
to
the
Gadarenes
,
which
of
Mathew
are
called
Gergesites
.
〈◊〉
4.
But
they
which
gather
and
suppose
by
the
diuersitie
of
the
name
,
that
there
is
an
other
historie
declared
,
〈◊〉
8.
contrary
to
that
which
Marke
and
Luke
describe
,
are
(
while
they
go
subtilly
about
to
proue
the
same
)
deceiued
.
For
the
region
of
the
Gergesites
,
was
also
called
Gadarena
,
of
a
famouse
cittie
called
Gadaris
.
In
Hieroms
age
and
tyme
,
the
name
was
altered
,
so
that
he
calleth
them
Gesarenes
,
according
to
the
common
maner
then
.
But
notwithstandinge
we
deny
not
but
that
the
hogges
were
caryed
by
the
deuylles
into
the
lake
of
the
Gadarenes
:
but
when
Chryst
saith
in
the
fourth
of
Marke
,
let
vs
passe
ouer
to
the
other
syde
,
we
can
expounde
that
of
no
other
then
Genesareth
.
Nowe
it
resteth
to
consider
of
the
tyme
,
when
this
shoulde
be
,
whiche
can
not
be
gathered
by
Mathewe
or
Luke
.
Onely
Marke
saith
,
that
the
same
daye
at
euen
,
when
he
left
preachinge
the
Gospell
vnder
the
parable
of
the
seede
,
he
sayde
,
let
vs
passe
ouer
.
Whereby
it
appereth
that
the
Euangelystes
obserued
not
the
order
of
times
.
the
whiche
Luke
playnely
proueth
,
when
he
sayth
,
It
came
to
passe
on
a
certayne
daye
:
by
the
whiche
woordes
he
declareth
that
he
did
not
greatly
trauel
to
shew
what
was
done
before
,
or
after
.
His
disciples
followed
him
.
C.
Marke
saith
,
that
there
were
with
Christe
other
shippes
:
but
Christ
and
his
disciples
were
in
one
shyppe
.
Luke
resiteth
the
same
wordes
.
Mathewe
is
more
briefe
.
But
in
som
and
efecte
they
agree
,
namely
that
Christ
gaue
him selfe
to
quiet
and
rest
,
and
hee
beinge
a
sleepe
,
there
arose
sodeynelye
a
greate
tempest
.
Matthew
therfore
hath
these
wordes
following
.
24
And
beholde
,
there
arose
a
great
tempest
in
the
sea
,
in
so
muche
,
that
the
shyp
was
couered
with
waues
,
but
he
was
a
sleepe
.
And
beholde
,
there
arose
.
A.
It
is
most
sure
&
certaine
,
that
this
tempest
arose
not
by
chaunce
,
but
it
was
raysed
by
the
lorde
,
for
the
disciples
sake
,
to
the
ende
he
mighte
teache
them
,
howe
weake
they
were
as
yet
in
faith
.
Wherefore
they
were
to
be
instructed
in
this
point
.
But
we
must
note
,
We
can
not
be
in
the
fellowship
of
Christ
without
danger
.
that
when
Christ
is
present
with
vs
,
we
are
subiect
to
many
daungers
,
with
the
whiche
we
are
assayed
&
tried
,
euen
to
the
last
point
:
For
he
is
come
to
helpe
vs
,
not
altogether
to
set
vs
free
.
In
so
much
that
the
shippe
was
couered
.
Bu.
With
these
woordes
(
althoughe
in
a
briefe
summe
)
he
comprehendeth
the
outragious
blastes
of
wynde
,
the
blacknes
of
the
ayre
,
the
hyghe
surginge
of
the
waues
,
the
breakyng
of
the
roaring
billowe
,
and
the
troublesome
tossing
of
the
shippe
:
by
the
whiche
they
were
in
daunger
.
But
he
was
a
slepe
.
C.
Although
the
slepe
of
Christe
were
naturall
,
notwithstanding
to
this
vse
,
that
thereby
the
disciples
might
perceiue
and
vnderstande
his
infirmitie
the
better
.
Let
vs
not
saye
as
many
do
,
that
Christ
fayned
a
slepe
to
proue
them
:
no
we
muste
rather
thinke
,
that
he
slept
according
to
the
condition
&
necessitie
of
his
humane
nature
:
notwithstanding
,
in
the
meane
time
his
godhead
was
awake
,
whereby
the
disciples
might
haue
comforted
them selues
,
being
perswaded
that
helpe
and
ayde
should
come
from
heauen
.
Let
vs
vnderstande
therfore
,
that
all
this
was
done
by
the
prouidence
of
God
,
that
Christe
slepte
,
that
the
violent
tempeste
arose
,
that
the
waues
couered
the
shippe
,
and
the
shippe
was
in
daunger
of
shypwracke
.
Trouble
is
a
triall
of
our
faith
.
And
hereby
let
vs
learne
that
so
often
as
any
trouble
aryseth
,
our
faythe
is
tried
of
the
lorde
,
and
if
there
come
any
sicknes
,
let
vs
also
be
perswaded
that
the
same
is
for
the
triall
of
our
pacience
:
or
els
at
the
leaste
to
bewraye
our
infirmitie
:
as
we
see
here
,
when
the
waues
couered
the
Apostles
,
their
infirmitie
and
weakenes
was
discouered
whiche
before
was
hydde
.
Bu.
To
this
ende
therefore
,
let
vs
referre
all
kynde
of
euels
,
with
the
whiche
the
churche
of
God
is
commonly
afflicted
,
as
persecutions
,
warres
,
seditions
,
dearthes
,
tempestes
,
dissentions
,
plagues
,
and
suche
lyke
,
with
the
which
experimentes
the
almighty
vseth
to
trye
our
faythe
.
25
And
his
disciples
came
vnto
him
,
and
awoke
him
saying
:
lorde
saue
vs
we
perishe
.
M.
This
here
semeth
to
be
a
godly
kynde
of
praier
.
For
what
better
remedy
could
they
seke
for
then
to
call
for
helpe
being
in
daunger
at
the
handes
of
Christe
?
But
when
Christe
condemned
them
of
infidelitie
,
we
muste
see
in
what
poynte
they
offended
.
There
is
no
doubte
,
but
that
they
were
to
boulde
,
and
had
to
muche
confidence
in
the
presence
of
the
carnal
maister
.
The
〈◊〉
feare
.
For
as
it
appeareth
in
Marke
,
they
prayed
not
symplely
,
but
they
came
vnto
him
and
sayde
:
maister
,
carest
thou
not
that
we
peryshe
.
And
by
Luke
it
appeareth
that
they
had
a
confused
kynde
of
feare
,
when
they
sayd
.
Maister
,
maister
,
we
perishe
.
They
ought
to
haue
knowne
,
that
the
deity
could
not
be
oppressed
with
slepe
.
But
they
kept
them selues
quiet
vntill
present
daunger
vrged
them
,
and
then
exceading
feare
stirred
them
vp
,
and
perswaded
them
,
that
they
shoulde
not
bee
saued
,
excepte
they
awoke
Christe
.
And
this
was
the
cause
why
he
accused
them
of
infidelitie
.
26
And
he
sayde
vnto
them
,
why
are
ye
fearefull
,
O
ye
of
litle
faithe
,
then
he
arose
,
and
rebuked
the
wyndes
and
the
sea
,
and
there
followed
a
greate
calme
.
Why
are
ye
fearefull
,
O
ye
of
litle
.
Bu.
Nowe
it
followeth
howe
Christe
behaued
him selfe
in
this
daunger
,
and
after
what
sorte
he
delte
with
his
disciples
,
being
paste
hope
almoste
.
Firste
he
blameth
the
imbecillite
of
their
faith
in
this
that
he
teacheth
,
howe
they
ought
not
to
quayle
in
perilles
,
but
constantly
with
an
vndoubted
mynde
to
hope
for
present
helpe
from
the
handes
of
the
lord
and
sauioure
.
Notwithstanding
,
of
this
reprehension
of
Christe
,
a
question
may
be
moued
,
namely
,
whether
all
feare
ought
to
be
condemned
,
&
repugnant
to
faith
.
Qu●…
At
the
first
he
reprehendeth
them
not
symplely
,
because
they
feared
,
Au●…
but
because
they
were
full
of
feare
,
they
were
out
of
measure
afrayed
.
Then
he
opposeth
faithe
against
their
feare
,
and
declareth
that
he
speaketh
of
their
immoderate
perturbation
,
which
did
not
so
muche
exercise
their
faithe
as
it
did
shake
their
myndes
.
Hereby
it
appeareth
that
all
kinde
of
feare
is
not
contrary
to
faythe
,
for
if
we
feare
nothyng
,
then
there
aryseth
a
wonderfull
carelesnesse
of
the
fleshe
,
so
that
faithe
languysheth
,
synne
increaseth
,
and
the
remembraunce
of
God
vanisheth
away
.
So
we
see
that
the
feare
whiche
exerciseth
faith
,
All
〈◊〉
fea●●
euell
.
is
not
of
it selfe
euell
,
vntill
it
exceadeth
:
the
excesse
consisteth
in
this
,
if
the
tranquillitie
of
faythe
be
troubled
or
disquieted
,
whiche
ought
to
areste
in
the
worde
of
God.
Then
he
arose
and
rebuked
.
A.
Christ
would
trie
his
disciples
,
but
he
woulde
not
suffer
them
to
perishe
:
therefore
he
rebuketh
the
wyndes
,
and
there
followed
a
calme
.
C.
he
commaunded
the
sea
and
the
wynde
to
be
quiet
,
not
that
the
lake
had
any
sence
,
or
vnderstandynge
,
but
that
he
might
shewe
that
the
power
of
his
voyce
did
pearce
euen
through
the
deafe
elementes
.
And
there
followed
a
great
calme
.
M.
This
trewely
bryngeth
an
vnspeakeable
ioye
and
comforte
to
all
the
elect
.
For
in
this
place
we
learne
that
there
is
nothinge
in
this
worlde
,
so
harde
,
so
cruell
,
and
desperate
,
which
Christ
can
not
rule
,
tame
and
ouercome
.
C.
Neyther
doth
the
sea
and
the
winde
alone
(
which
are
voyde
of
sence
)
obeye
the
rule
and
power
of
God
,
but
the
very
wicked
also
,
for
all
their
obstinacie
,
are
constrayned
to
couche
.
To
this
place
agreeth
the
sayinge
of
the
prophete
Dauid
,
〈◊〉
46.
when
he
saith
God
is
oure
hope
and
strengthe
,
a
very
present
helpe
in
trouble
.
Therefore
we
wyll
not
feare
thoughe
the
earth
be
moued
,
and
though
the
hilles
be
caryed
to
the
myddest
of
the
sea
.
Though
the
waters
therof
rage
and
swell
,
and
though
the
mountaines
shake
at
the
presence
of
the
same
.
Againe
.
The
lorde
maketh
warres
to
ceasse
in
all
the
worlde
:
he
breaketh
the
bowe
,
and
knappeth
the
speare
in
sonder
,
&
burneth
the
chariots
in
the
fyer
.
M.
It
is
most
true
therfore
that
the
byshoppes
of
Rome
affyrme
,
that
the
ship
of
Christ
,
whiche
is
the
churche
,
can
not
perishe
,
it
maye
be
assalted
,
and
beaten
,
&
filled
with
waues
,
but
in
the
ende
it
wil
escape
,
and
possesse
a
calme
.
They
speake
the
trueth
.
It
appereth
no
lesse
by
this
place
.
And
we
reioyce
.
But
let
them
see
,
whether
they
be
in
the
ship
with
Christ
or
no
,
whiche
perishe
not
:
then
let
them
see
whether
they
them selues
are
not
they
whiche
trouble
the
churche
or
no
,
which
ouerwhelming
the
trewth
,
replenishe
and
ouerlade
the
same
with
mennes
traditions
.
27
But
the
men
marueyled
saying
:
what
maner
of
man
is
this
,
that
both
windes
and
sea
obey
him
.
C.
The
Euangelistes
Marke
and
Luke
attribute
this
saying
to
the
apostels
.
for
after
they
had
said
that
they
were
reprehended
of
Christ
,
they
adde
that
they
cried
out
with
feare
,
sayinge
,
what
maner
of
man
is
this
?
Notwithstandinge
this
saying
did
more
appertayne
to
others
,
to
whom
Christ
,
as
yet
was
not
knowne
.
Yet
we
allowe
theim
bothe
.
Here
nowe
the
fruite
of
the
miracle
appereth
,
At
what
time
miracles
do
profyte
vs
.
when
the
glory
of
Christ
is
celebrated
.
For
then
miracles
do
profyte
vs
,
when
we
wonder
at
the
power
of
God
in
Christ
,
&
submitte
our selues
wholly
to
his
wyll
.
Bu.
Wherfore
let
all
men
learne
here
,
when
they
are
delyuered
from
euyll
,
that
they
haue
respect
to
God
alone
,
to
geue
to
hym
all
glory
,
and
to
be
thanckfull
vnto
hym
for
his
benefites
.
28
And
when
he
was
come
to
the
other
side
,
into
the
countrey
of
the
Gergesites
,
there
met
him
twoo
,
possessed
with
deuilles
,
whiche
came
out
of
the
graues
,
and
were
out
of
measure
fearce
so
that
no
man
might
go
by
that
way
.
And
when
he
was
come
.
B.
By
an
other
excellent
miracle
,
or
benefite
,
the
lorde
sealeth
his
power
,
and
declareth
it
to
the
whole
world
,
manifestly
approuing
him selfe
to
be
lord
,
not
onely
of
the
disseases
,
and
elementes
of
the
worlde
,
but
also
to
be
the
ruler
of
Sathan
,
the
prince
of
this
world
.
Into
the
countrey
of
the
Gergesites
.
C.
We
haue
already
a
littell
before
confuted
their
erroure
,
whiche
affirme
that
Marke
and
Luke
,
declare
an
other
history
then
this
.
For
when
as
the
region
of
the
Gadarenites
,
is
saide
to
be
that
which
lieth
ouer
against
Galilae
,
of
all
the
three
Euangelistes
,
and
all
the
circumstaunces
also
do
agree
:
who
wil
be
perswaded
that
these
thynges
happened
at
dyuerse
tymes
?
There
met
hym
twoo
,
possessed
C.
This
one
onely
difference
gaue
occasion
of
errour
to
the
interpretours
,
to
disseuer
Mathew
from
the
rest
:
because
he
nameth
twoo
,
the
other
Euangelistes
,
reherse
and
make
mention
,
but
of
one
only
.
Augustin
.
But
the
coniecture
of
Austine
is
probable
,
who
thinking
that
there
was
twoo
,
saith
,
that
they
made
mention
but
of
one
of
them
,
whiche
was
more
famouse
then
the
other
,
because
of
his
exceading
fercenesse
,
for
the
whiche
crueltie
and
fearcenes
,
the
miracle
seemed
more
wonderfull
in
him
.
And
trewelye
we
do
see
that
Luke
and
Marcke
do
persist
in
amplyfying
with
many
woordes
,
the
cruel
fearcenesse
of
the
deuyll
:
the
whiche
maketh
muche
with
the
coniecture
of
S.
Austin
.
Where
as
Luke
saithe
,
there
mett
with
the
lorde
a
man
,
out
of
the
citie
,
it
is
vncertaine
whether
he
vnderstande
hym
to
be
a
citizen
of
the
Gadarenites
,
or
whether
he
wente
oute
of
the
cittie
to
meete
with
Christ
.
For
when
he
was
commanded
to
go
home
(
as
you
may
reade
in
the
story
)
and
to
preache
to
his
famelye
and
kinsefolke
,
the
grace
and
mercy
of
God
,
Marcke
saith
,
that
he
went
and
preached
in
the
tenne
cities
,
which
was
a
regyon
nye
to
the
Gadarenites
,
and
oueragaynst
Galilae
:
wherevppon
it
is
gathered
that
he
was
not
a
Gadarenite
by
byrth
.
Moreouer
Mathew
and
Marke
,
do
in
no
point
affirme
,
that
he
came
out
of
the
citie
,
but
out
of
the
monumentes
or
graues
:
and
Luke
declareth
that
he
lyued
in
the
wyldernes
.
These
woordes
therefor
of
Luke
(
There
met
hym
a
certayne
man
oute
of
the
cittie
)
are
thus
to
be
expounded
,
that
before
Christ
came
nere
vnto
the
cytie
,
the
posessed
met
with
him
in
the
middest
of
the
waye
.
But
they
whiche
thincke
that
the
man
dwelt
in
the
graues
,
because
the
deuils
are
eyther
delyghted
with
the
smelles
of
deade
carcases
,
or
with
the
sauour
of
sacrifices
,
or
because
they
woulde
get
those
sowles
by
disceite
,
whiche
couet
to
be
neere
their
bodyes
,
theye
I
saye
,
that
thincke
thus
,
are
deceyued
,
their
diuination
is
not
worth
a
straw
.
The
vncleane
spirite
did
rather
kepe
this
miserable
man
among
the
graues
,
to
the
intent
he
might
strike
him
with
continual
terrour
,
by
the
sorrofull
sight
of
deathe
:
as
if
he
shoulde
leade
his
lyfe
amonge
the
deade
,
beynge
thrust
out
from
the
company
of
men
.
The
deuyll
persecuteth
men
to
the
deathe
.
By
this
also
we
learne
,
that
the
deuyll
dothe
not
onely
torment
men
in
this
presente
life
,
but
also
persecute
euen
to
the
death
.
And
were
out
of
measure
fearce
.
S.
The
Euangelist
dothe
descrybe
here
the
strengthe
,
power
,
pollicie
,
and
kingdome
of
sathan
,
that
afterwardes
the
vertue
and
power
of
Christ
may
the
more
appere
.
C.
There
is
no
man
so
stoute
,
whome
this
horrible
spectacle
wyll
not
make
afearde
:
But
we
ought
all
to
haue
this
thought
within
our selues
,
that
we
are
helde
vnder
,
by
the
tyranny
of
the
deuyll
,
vntyll
we
are
deliuered
by
God
,
throughe
the
grace
of
Christ
Iesus
.
A.
Marke
addeth
,
that
no
man
coulde
bynde
him
with
chaynes
because
that
when
he
was
often
bound
with
fetters
and
chaines
,
he
pluckte
the
chaynes
in
sounder
,
and
brake
the
fetters
in
peces
,
neither
coulde
any
man
tame
him
.
C.
But
naturally
he
coulde
not
breake
the
chaynes
:
whereby
we
gather
,
that
extraordinary
motions
of
Sathan
ar
somtimes
permitted
,
whose
force
doth
ouercome
our
sence
,
and
common
reason
.
There
is
more
strength
sene
often
tymes
in
frensie
persons
,
in
their
madnes
,
then
when
they
haue
their
health
,
wittes
,
and
parfecte
strength
.
Neyther
can
it
be
denyed
,
but
that
the
deuill
dothe
playe
his
partes
in
suche
,
so
often
as
god
doth
permit
hym
.
But
the
force
and
violence
which
the
Euangelistes
do
describe
,
here
did
farre
excelle
.
Sa●…
ran●…
By
the
whiche
we
are
taught
howe
fearefull
&
horrible
a
thing
it
is
to
be
vnder
the
tyranny
of
Sathan
,
neyther
must
we
feare
the
vexation
and
torment
of
the
soule
,
lesse
then
the
disquietnes
and
trouble
of
the
body
.
29
And
beholde
.
they
cryed
out
,
saying
.
O
Iesu
thou
sonne
of
God
,
what
haue
we
to
do
with
thee
?
arte
thou
come
hither
to
torment
vs
before
the
time
.
And
they
cried
out
.
M.
Now
the
Euangelist
beginneth
to
reherse
,
both
what
they
dyd
and
saide
vnto
Christe
.
A
Marke
,
(
which
speaketh
onely
of
one
)
saith
thus
,
when
he
spied
Iesus
a
farre
of
,
he
ran
&
worshipped
him
.
C.
This
is
the
order
of
the
historie
,
when
the
possessed
came
to
mete
Christe
,
he
commaunded
the
vncleane
spirites
to
go
out
of
the
men
:
then
they
did
beseche
him
that
he
woulde
not
trouble
them
before
the
tyme
.
Therfore
they
praied
not
before
he
spake
.
Neither
was
Christ
troublesom
vnto
them
,
before
he
constrayned
them
to
go
out
of
the
men
.
But
we
must
note
,
that
they
came
not
so
willingly
into
the
sight
of
Christ
,
as
they
were
dryuen
therto
by
the
secrete
power
of
the
holy
Ghoste
.
For
as
before
they
were
wont
to
vexe
men
by
furiouse
violence
in
the
graues
,
at
their
pleasure
:
so
now
the
higher
power
constrayneth
them
,
to
come
to
the
trybunall
Seate
of
theyr
iudge
agaynste
theyr
wylles
.
●…an
&
his
●…dome
is
●…tr
unto
●…st
.
Whereby
wee
maye
gather
,
that
all
the
kyngedome
of
Sathan
is
subiecte
and
obedient
to
the
rule
of
Chryste
.
Fynally
theye
are
constrained
openly
to
declare
Christ
to
be
the
delyuerar
of
menne
.
Yea
,
they
are
constrayned
to
worshyppe
hym
,
and
their
obstinate
complaintes
,
are
wytnesses
how
vnwilling
their
confession
was
,
beinge
exhorted
by
vyolence
,
saying
.
What
haue
we
to
do
with
thee
.
A.
This
is
an
Hebrewe
phrase
of
speache
,
in
the
Scriptures
vsed
.
●…
16.
●…ng
9.
●…ra
,
35.
As
this
,
what
haue
I
to
doo
with
you
,
ye
sonnes
of
Saruia
?
agayne
.
What
hast
thou
to
do
with
peace
?
Also
.
What
haue
I
to
do
with
thee
thou
kyng
of
Iuda
.
By
this
voyce
,
they
wolde
fayne
haue
escaped
the
handes
of
Christ
,
but
because
that
they
parceyue
them
selues
to
be
bownde
,
that
in
vayne
theye
shoulde
flye
from
hym
,
they
complayne
theim selues
to
be
troubled
before
the
tyme
,
and
they
mixe
with
the
complaint
,
a
certayne
kynde
of
besechinge
.
So
that
wee
se
the
deuilles
to
loke
at
the
handes
of
God
,
for
nothinge
els
but
crueltie
,
and
yet
notwithstandynge
they
ceasse
not
to
swell
with
theyr
pryde
against
God.
O
Iesu
thou
sonne
of
God.
M.
The
deuylles
do
confesse
Iesus
to
be
Chryste
,
euen
as
do
all
the
reprobate
,
but
they
beleue
not
that
they
may
be
saued
by
this
Iesus
:
but
contrarywise
they
think
,
that
he
is
come
to
tormente
,
trouble
,
and
vexe
them
.
But
the
reason
why
Chryst
doth
not
reiecte
and
refuse
openly
,
this
confession
of
the
deuil
(
as
he
dyd
in
the
fourth
chapter
of
Luke
)
is
this
,
●…
4.
because
the
discord
was
well
enoughe
knowne
,
to
the
ende
al
euyll
reporte
myghte
be
put
awaye
.
But
as
towchynge
this
presente
place
,
this
ought
to
be
sufficiente
and
enough
,
that
the
deuylles
humblelye
besechynge
hym
,
dyd
outragyouselye
frott
and
fume
agaynste
hym
.
To
torment
vs
.
They
complayne
them selues
to
be
tormented
,
(
As
some
saye
)
because
theye
were
constrayned
to
sette
the
man
free
,
and
at
libertie
,
whiche
before
they
molested
and
vexed
.
Others
refer
this
torment
,
which
they
make
exclamation
agaynste
,
to
the
daye
of
Iudgement
.
But
wee
muste
rather
vnderstande
this
place
,
that
the
deuylles
beynge
made
afrayde
by
the
presence
of
theyr
iudge
,
thought
vpon
their
ponyshemente
:
for
althoughe
Chryste
helde
his
peace
,
yet
theyr
euyll
consciences
dyd
accuse
them
.
For
as
the
theues
when
they
are
broughte
to
the
sessyons
,
or
iudgemente
seate
,
conceyue
in
theyr
myndes
the
deserued
ponyshemente
:
euen
so
it
muste
nedes
be
,
that
the
deuils
,
and
all
the
wicked
ones
,
shoulde
tremble
and
quake
for
feare
,
at
the
syght
of
God
,
the
Celestyall
,
myghtye
,
and
terryble
Iudge
:
no
lesse
,
then
if
they
presentely
felte
the
paynes
and
tourmentes
of
hell
fyer
.
The
deuyls
knowyng
that
Christe
shoulde
be
the
iudge
of
the
whole
world
,
it
is
no
maruayle
,
if
they
were
afrayde
of
tormente
,
at
the
syght
of
hym
.
M.
Theye
knewe
they
hadde
deserued
tourmente
,
Christes
comminge
bryngeth
torment
.
to
the
wicked
therefore
theye
had
leauer
that
Chryste
,
as
yet
hadde
not
come
:
so
shall
he
come
to
all
the
wycked
,
whyche
by
the
testymonye
of
theyr
owne
Consciences
,
loke
for
nothynge
elles
,
at
the
commynge
of
Chryste
,
but
euerlastynge
ponyshement
and
payne
.
As
to
wchynge
the
fonde
and
couryouse
question
whyche
somme
moue
,
whether
the
daye
of
iudgemente
was
knowne
to
them
,
or
no
,
It
is
supersluouse
and
vaine
.
Saye
ye
soo
syr
?
Question
.
What
meaneth
then
this
.
Before
the
tyme
.
Surelye
his
meanynge
was
,
Aunswere
that
the
tyme
for
the
ponyshment
of
the
reprobate
,
was
euer
too
soone
:
For
they
woulde
fayne
put
it
of
from
daye
to
daye
.
Marcke
addeth
that
when
the
deuyll
was
asked
what
his
name
was
,
he
aunswered
Chryste
that
he
was
named
Legion
.
The
which
aunswere
Chryste
dydde
extorte
oute
of
his
mouthe
,
to
the
ende
the
greatenesse
of
his
mercye
and
grace
,
myghte
haue
the
more
prayse
and
commendation
.
It
was
no
maruayle
if
the
man
were
so
out
of
measure
trowbled
,
when
he
was
possessed
of
one
that
comprehended
in
him selfe
an
army
of
deuylles
.
Therfore
the
glorye
of
Chryste
,
in
this
greatelye
appered
,
that
wyth
his
voyce
,
he
did
subdue
not
onely
one
deuyll
,
but
a
Legion
.
And
hereby
it
appereth
howe
myserable
a
creature
man
is
,
Mannes
mysery
.
if
he
be
destitute
of
the
grace
of
God
.
for
then
we
do
not
onelye
lye
open
and
ready
for
one
deuil
,
but
we
are
receptacles
for
thousandes
,
for
legions
,
Luke
.
8.
for
an
infynite
sorte
.
Luke
addeth
,
sayinge
,
that
they
requested
hym
,
that
he
woulde
not
caste
them
into
the
deepe
,
whiche
requeste
they
made
,
because
they
wolde
be
at
lybertie
to
do
more
harme
.
Sathan
desireth
to
be
amonge
men
.
For
it
is
the
deuylles
desyre
to
wander
styll
amonge
men
,
and
to
seeke
lyke
a
roarynge
lyon
,
whom
he
may
deuoure
.
It
greueth
the
deuyll
to
be
drowned
in
the
deepe
,
where
all
occasion
of
hurtyng
is
taken
from
hym
.
To
be
shorte
,
all
that
the
deuyll
seeketh
for
,
is
to
brynge
man
to
pardition
and
euerlastyng
damnation
.
30
And
there
was
a
good
waye
of
from
them
,
a
greate
hearde
of
swyne
feedynge
.
Bu.
Here
this
foule
and
ougly
Sathan
,
depainteth
him selfe
what
he
is
:
For
he
craueth
not
at
the
handes
of
the
Lorde
pardon
or
forgiuenesse
,
or
any
other
excellente
gyfte
,
but
a
foule
,
vncleane
,
and
abhomynable
mantion
,
namely
that
he
myghte
haue
lycence
to
enter
into
the
hearde
of
swyne
.
Suche
trewely
at
this
daye
,
are
the
requestes
of
the
sonnes
of
the
deuyll
:
They
aske
not
holy
thynges
meete
for
men
,
but
fylthy
and
vncleane
thynges
,
whiche
argueth
that
theyr
affection
is
corrupte
,
beastly
,
and
abhomynable
.
And
as
theyr
affection
is
brutishe
,
so
are
they
in
all
poynctes
to
be
compared
to
bruite
beastes
,
to
fylthye
and
vncleane
hogges
.
31
Then
the
deuylles
besoughte
hym
,
sayinge
:
if
thou
cast
vs
out
,
suffer
vs
to
go
our
wayes
into
the
hearde
of
swyne
.
Then
the
deuylles
besought
hym
.
C.
Some
affirme
,
that
they
desyred
to
enter
into
the
hogges
,
because
they
are
ennemies
to
all
the
creatures
of
God.
This
trewely
we
wyl
confesse
to
be
true
that
they
indeuoure
them selues
wholly
to
peruerte
and
ouerthrowe
the
order
of
nature
,
appointed
of
God
,
notwithstandinge
it
is
moste
certaine
that
they
had
a
farther
respecte
and
regarde
,
that
is
to
saye
,
that
they
might
make
all
the
inhabitauntes
of
the
countrey
,
by
the
losse
of
theyr
hogges
,
to
speake
euyll
of
Chryst
For
when
as
the
deuyll
dydde
burne
the
goodes
of
Iob
,
and
ouerthrew
his
house
,
Sathan
●…teth
no
●…ture
b●…
he
dyd
it
not
for
the
hatred
that
he
bare
to
the
stones
and
tymber
of
the
house
:
but
that
therby
he
might
cause
the
holy
man
,
impaciently
by
the
losse
of
his
goodes
to
rage
agaynste
God.
Suffer
vs
to
go
into
.
M.
This
imbecillitie
and
weakenes
of
Sathan
,
Satha●…
do
not●…
witho●…
parmi●…
God.
is
set
forthe
vnto
vs
in
manye
places
of
the
scripture
,
that
without
the
permyssion
of
God
,
withoute
his
sufferance
he
can
do
nothing
,
no
not
so
much
as
the
hogges
,
that
he
can
harme
without
goddes
parmission
,
muche
lesse
vnto
man
maye
he
do
any
thynge
,
Iob.
1.
whiche
is
the
excellente
creature
of
God
.
For
this
matter
reade
Iobe
,
and
the
xxii
.
chapter
of
Luke
,
where
our
sauiour
Christ
saith
.
Luke
●…
Sathan
hath
sought
to
syfte
you
euen
as
wheate
is
sifted
.
32
And
he
said
vnto
them
go
your
wais
.
Then
wente
they
oute
,
and
departed
into
the
hearde
of
swine
.
And
behold
,
the
whole
hearde
of
swyne
,
was
caried
with
violence
headlonge
into
the
sea
,
and
perished
in
the
water
.
And
he
saide
vnto
them
.
C.
Chryst
doth
not
this
to
graunte
or
fulfyll
theyr
desyres
:
but
by
this
occasyon
he
mente
to
proue
what
the
Gadarenes
were
:
paraduenture
he
gaue
the
deuylles
leaue
to
enter
into
the
swyne
,
for
a
ponnishemente
of
theyr
wyckednesse
.
Moreouer
Chryste
suffered
this
,
for
the
promotynge
and
aduauncemente
of
the
glory
of
God
,
to
the
settynge
forthe
of
the
which
,
all
his
doinges
tended
,
(
euen
as
the
intention
of
these
spyrites
is
directed
to
obscure
the
same
)
and
to
the
farther
declarynge
and
publyshynge
of
the
myracle
,
as
declareth
the
Euangelyste
.
For
excepte
this
hadde
happened
to
the
swyne
,
none
woulde
haue
preached
this
myracle
in
that
Countreye
,
sauinge
,
onely
the
twoo
men
whych
were
deliuered
from
the
deuyll
.
But
nowe
the
swyneherdes
ranne
home
and
tolde
all
the
matter
as
it
was
done
,
then
the
men
of
the
Cyttie
came
forthe
,
and
all
the
inhabitauntes
there
aboutes
with
them
,
so
that
now
in
a
moment
the
power
and
glorye
of
Christe
is
set
forthe
in
all
that
regyon
.
This
place
teachethe
vs
,
howe
fondely
certayne
prophane
men
tryffle
,
whiche
fayne
the
deuylles
,
not
to
be
escentiall
spyrites
,
but
to
be
the
wicked
affections
of
men
.
For
howe
shoulde
couetousenesse
,
ambition
,
creuelltie
,
and
deceyte
,
be
remoued
,
and
dwell
in
the
hogges
?
Let
vs
vnderstande
therefore
that
vncleane
spirites
,
are
the
ennemies
of
mankynde
:
and
such
,
that
they
wolde
brynge
him
to
all
kinde
of
destruction
.
And
they
peryshed
.
C.
Beholde
the
disposition
of
Sathan
,
whoo
is
geuen
altogether
to
destroye
,
vnlesse
he
be
lette
and
hyndered
by
the
power
of
God.
●…s
pro●…
.
Furthermore
thou
maist
see
here
the
prouidence
of
God
,
by
the
whiche
the
twoo
possessed
were
preserued
from
peryshinge
,
by
the
mallice
of
the
deuyll
:
by
the
whiche
prouidence
,
we
our selues
,
and
all
that
we
haue
,
is
preserued
from
the
destructyon
sought
by
those
wicked
spirites
.
33
Then
the
heardemen
fled
,
and
wente
theyr
waye
into
the
cittie
,
and
toulde
euery
thinge
,
and
what
had
fortuned
vnto
the
possessed
of
the
deuyls
.
Bu.
All
these
thynges
were
done
by
the
deuine
prouydence
of
God
:
that
by
this
meanes
the
myracle
myghte
haue
the
greatter
fame
,
and
that
hereby
also
it
mighte
haue
the
more
credite
amonge
men
,
beinge
approued
,
by
soo
many
protestations
and
wytnesses
.
M.
We
see
therfore
,
howe
smaule
the
deuylles
preuayled
in
attayning
theyr
pourpose
,
nay
rather
howe
greatly
they
were
deceyued
of
theyr
expectation
.
For
there
is
no
man
that
doubteth
,
but
that
they
soughte
to
hurte
Chryste
and
the
men
of
that
countreye
,
which
lost
their
hogges
:
but
their
mallyce
in
the
ende
dyd
onely
redownde
to
the
losse
of
the
hogges
.
By
this
therefore
we
see
,
howe
wysely
the
deuine
power
of
God
is
wont
to
confounde
the
crafty
deuises
of
Sathan
,
●…mal
●…th
to
●…ge
●…god●…y
.
and
to
make
them
folishe
,
and
to
none
effect
,
so
that
his
malice
is
constrained
to
serue
contrary
to
his
owne
opinion
and
wyll
,
to
the
glory
of
God
,
and
to
the
settynge
forth
of
his
prayse
.
34
And
beholde
,
all
the
cittie
came
oute
and
mette
Iesus
:
and
when
they
sawe
him
,
they
besoughte
hym
to
departe
out
of
theyr
coastes
.
And
beholde
all
the
cittie
.
C.
Here
we
haue
a
worthye
document
,
teachynge
vs
,
that
all
which
acknowledge
the
hande
&
power
of
God
,
do
not
profyte
as
they
oughte
,
in
submittinge
them selues
,
by
true
pyetie
,
to
hym
.
The
Gadarenes
,
perceuing
the
miracle
,
were
afraide
(
as
plainly
appereth
by
the
other
Euangelystes
)
and
that
because
the
maiestye
of
God
dyd
so
brightly
shyne
in
Christe
.
Very
wel
:
but
what
followed
?
They
besought
him
to
departe
.
Than
this
,
what
coulde
be
worse
?
They
theim selues
were
scattered
sheepe
:
the
shephearde
commeth
to
gather
them
together
:
yea
,
God
by
his
sonne
reached
out
his
armes
,
that
by
his
imbracing
he
mighte
carry
them
vp
to
heauen
,
which
were
ouerwhelmed
with
the
shadowe
of
deathe
.
The
ingratitude
of
the
Gadarenites
They
did
rather
couet
and
desire
to
be
depryued
of
the
saluation
offered
,
then
any
lenger
to
haue
the
presence
of
Chryste
.
They
seeme
to
be
offended
because
of
the
losse
of
their
hogs
.
But
Luke
noteth
a
farther
cause
,
that
theye
were
greatly
afraide
,
and
trewely
they
beinge
mad
angry
,
by
the
losse
,
dyd
not
pray
him
but
dyd
more
sharpely
compell
&
expulse
him
.
But
where
as
they
reuerenced
him
as
the
mynister
of
God
,
and
yet
notwithstanding
wished
him
farther
from
them
,
we
se
that
they
were
touched
in
no
point
with
the
grace
of
God
.
And
trewely
althoughe
all
the
wicked
do
worshyp
God
,
and
do
greatly
indeuour
theim selues
to
please
hym
,
yet
notwithstanding
if
they
mighte
haue
their
desire
,
they
woulde
be
farre
enough
from
him
:
The
countenaunce
of
god
is
terrible
to
the
wicked
.
because
his
countenaunce
semeth
terryble
vnto
them
,
so
longe
as
they
thyncke
hym
to
be
a
iudge
rather
then
a
father
.
Herevpon
it
commeth
to
passe
that
the
doctrine
of
the
gospell
(
then
the
whiche
nothynge
can
be
more
pleasaunte
)
seemeth
so
sharpe
and
sower
vnto
them
.
Euen
so
at
this
daye
,
when
men
publikely
and
priuately
go
aboute
to
measure
the
kingedome
of
God
with
theyr
commodyties
and
proffytes
,
they
canne
haue
no
taste
of
the
grace
of
god
.
This
was
an
euyl
sygne
and
token
in
the
Gadarenes
,
that
they
were
more
afraide
by
the
losse
of
theyr
hogges
,
then
they
were
comforted
and
made
glad
,
by
the
saluation
of
their
sowles
.
Wherevpon
Christe
affirmeth
,
Luke
14.
that
he
can
not
be
his
disciple
which
forsaketh
not
al
,
and
followeth
hym
.
The
.ix.
Chapter
.
HE
ENTERED
also
into
a
shyppe
and
passed
ouer
,
and
came
into
his
owne
cittie
And
he
entred
into
a
ship
.
M.
Because
the
saluation
of
mankynde
,
dothe
onely
consiste
in
the
knowledge
of
the
Sonne
of
God
,
and
because
Chryste
came
to
wyn
the
worlde
,
he
coulde
do
no
lesse
in
deede
,
then
declare
hym selfe
to
the
world
.
And
although
this
were
done
by
the
myracles
that
wente
before
,
yet
notwithstandinge
,
because
it
coulde
not
be
done
sufficientelye
,
he
thoughte
good
to
geue
vnto
this
people
,
a
proof
or
tryall
of
his
power
.
Wherfore
in
this
wonderfull
healing
of
the
man
disseased
with
the
palseye
,
we
must
note
and
marke
the
declaration
of
the
power
of
God
,
to
whom
all
thinges
are
constrained
to
obey
.
And
came
into
his
owne
Cittie
.
C.
This
place
dothe
teache
vs
,
that
the
cittie
of
Caparnaum
was
the
place
where
Chryste
was
borne
,
because
he
didde
often
times
frequente
the
same
.
For
there
is
no
doubt
,
but
that
this
same
history
is
declared
of
the
three
Euangelystes
,
althoughe
one
of
them
more
subtilly
then
an
other
doth
bringe
in
the
circumstaunces
.
Luke
saythe
that
the
Scrybes
came
oute
of
dyuerse
partes
of
Iudea
,
in
the
presence
of
whome
Chryste
healed
the
man
sycke
of
the
palsey
:
notwithstandinge
he
sheweth
afterwardes
,
that
manye
by
the
mercy
of
Christe
were
healed
.
For
before
he
commethe
to
speake
of
the
man
,
disseased
of
the
palseye
,
he
speakynge
in
the
plurall
nomber
,
saithe
.
The
power
of
the
lorde
was
presente
to
heale
them
.
But
there
parteyned
no
smale
fame
and
prayse
to
this
myracle
,
that
a
manne
taken
in
all
the
partes
of
his
bodye
,
beyng
lett
downe
with
ropes
,
he
lyinge
in
his
bedde
,
shoulde
soddeynely
aryse
whole
sownde
,
and
in
parfecte
healthe
.
Notwithstanding
there
is
another
more
specyall
reason
,
whye
the
Euangelistes
do
so
long
persiste
in
this
,
then
in
the
others
:
namely
because
the
Scrybes
toke
disdaine
at
Chryste
,
that
he
shoulde
take
vpon
hym
aucthoritie
and
power
to
forgeue
synnes
,
but
because
it
shoulde
appere
so
,
vnto
them
for
certaine
,
he
wolde
haue
his
aucthoritie
sealed
,
and
ratified
,
with
a
visible
signe
.
2
And
beholde
,
theye
broughte
vnto
hym
a
man
sycke
of
the
palseye
,
lyinge
in
a
bedde
.
And
when
Iesus
sawe
the
faythe
of
them
,
he
sayde
vnto
the
sycke
of
the
palsey
:
sonne
be
of
good
chere
,
thy
synnes
be
forgeuen
thee
.
And
beholde
they
brought
.
Bu.
The
Euangeliste
Marcke
dothe
descrybe
the
maner
of
his
brynginge
more
at
large
,
sayinge
.
And
they
came
vnto
him
bringynge
one
sycke
of
the
palseye
,
whiche
was
borne
of
fowre
men
.
And
when
they
could
not
come
nyghe
vnto
hym
for
the
prease
,
they
vncouered
the
roofe
of
the
howse
,
whiche
he
was
in
.
Mar●…
And
when
they
had
broken
vppe
the
roofe
,
they
dydde
with
cordes
lette
downe
the
bedde
wherin
the
sycke
man
of
the
palseye
laye
.
Br●●
loue
.
By
the
whiche
we
muste
note
,
the
syngular
dyligence
,
and
moste
feruent
loue
of
them
,
whiche
caryed
the
sycke
man
,
the
which
trewely
they
declared
in
so
easely
vncouerynge
the
roofe
of
the
house
.
And
when
Iesus
sawe
the
faythe
of
them
.
God
trewely
is
the
onely
knower
of
Faythe
,
and
sercher
of
secretes
,
but
yet
they
shewed
a
token
of
the
same
by
their
diligente
labour
&
industry
:
because
thei
wolde
neuer
haue
taken
vpon
them
so
many
troubles
,
neyther
woulde
they
haue
assayed
what
they
might
preuaile
(
so
manye
lettes
beinge
agaynste
theim
)
excepte
that
a
sure
truste
had
fully
perswaded
their
myndes
of
good
successe
.
No●…
im●●●
Fa●●
so
that
the
fruite
of
their
faith
appered
in
this
,
that
al
meanes
and
waies
of
commynge
to
Chryste
,
beynge
shutte
and
stopped
,
they
were
not
for
all
this
weryed
or
voyde
of
hope
.
For
where
as
some
thincke
that
Chryst
was
priuie
to
theyr
faythe
,
whiche
was
hydden
,
theyr
opinion
seemeth
to
be
too
stricte
and
precyse
.
M.
In
the
meane
season
,
notwithstandinge
we
must
note
,
that
Chryste
dothe
in
these
cariers
of
the
man
,
〈◊〉
is
the
●…to
ob●…ur
pur●…
the
〈◊〉
of
God
sycke
of
the
palseye
,
note
a
speciall
faythe
.
Whereby
we
maye
see
,
that
in
all
kynde
of
woorkes
,
Christe
hathe
respect
vnto
Fayth
.
For
the
Euangelyste
sayth
,
not
here
,
when
he
sawe
theyr
workes
,
but
when
he
sawe
their
faith
.
Sonne
be
of
good
chere
.
M.
This
bringeth
greate
consolation
to
the
conscyences
of
synners
,
that
God
wyll
vouchesafe
to
receiue
synners
as
his
sonnes
.
Furthermore
by
this
worde
(
be
of
good
chere
)
he
requyreth
faith
of
the
sycke
parson
,
&
also
encourageth
him
,
&
comforteth
hym
,
as
phisitions
do
oftentymes
theyr
pacientes
.
C.
Nowe
when
as
Christe
,
by
the
faith
of
the
bearars
,
●…on
.
healed
the
man
,
sycke
of
the
palseye
,
it
is
demaunded
of
some
in
this
place
,
what
one
mannes
faythe
doth
profyte
an
other
.
●…were
.
Fyrst
of
all
we
knowe
for
certayne
,
that
the
faythe
of
Abraham
dyd
profyte
his
posterytie
,
when
as
he
imbraced
the
couenaunte
and
promyse
made
to
hym
and
his
seede
.
The
lyke
wee
oughte
to
iudge
in
all
the
faythefull
:
because
by
their
faythe
,
they
spreade
out
the
grace
of
god
to
their
children
,
and
posteritie
,
yea
,
and
that
before
they
be
borne
.
●…ithe
of
●…rntes
●…th
in●…
And
also
the
same
taketh
place
in
chyldren
and
younge
infantes
,
who
for
want
of
age
,
are
not
apt
to
haue
fayth
.
But
they
which
are
ripe
of
yeres
,
whose
owne
faythe
is
insufficyent
,
whether
they
be
straungers
,
or
of
the
fame
lyne
,
or
kynred
,
an
other
mannes
faythe
in
respecte
of
the
eternal
saluation
of
the
sowle
)
dothe
nothinge
proffyte
theym
,
but
onelye
mediate
.
As
thus
.
Praiers
are
not
without
proffite
,
by
the
whiche
we
desyre
of
God
,
that
he
wil
tourne
the
hartes
of
the
vnbeleuyng
to
repentance
:
herevpon
it
is
plaine
that
our
faithe
doth
proffite
them
,
notwithstandyng
so
farre
,
that
they
shal
not
obtayne
saluation
,
vntyll
they
haue
obtayned
the
vnitie
of
that
faythe
.
But
where
as
there
is
a
mutuall
condesente
,
and
agreement
of
faythe
,
it
is
wel
enough
knowen
,
that
there
is
a
mutuall
helpe
,
that
is
there
(
in
lyke
maner
)
one
mannes
saluation
,
is
holpen
by
an
other
.
this
is
also
without
controuersye
,
that
the
vnbeleuing
are
indued
and
blessed
with
benefytes
,
for
the
electes
sake
.
As
touching
this
present
place
,
althoughe
Chryste
is
saide
to
be
moued
by
the
faith
of
other
men
,
yet
notwithstandinge
the
man
disseased
with
the
palseye
,
coulde
not
obtayne
remission
of
his
synnes
,
but
by
his
owne
proper
faythe
.
Chryste
dyd
restore
healthe
,
oftentymes
to
vnworthy
parsonnes
,
Math.
5.
euen
as
God
dothe
dayly
suffer
the
Sonne
to
ryse
bothe
vppon
the
good
and
euyll
:
but
he
reconcileth
vs
to
hym selfe
,
by
no
other
meanes
then
by
faythe
onely
.
Wherefore
in
this
woorde
Of
them
.
there
is
a
figure
called
Synecdoche
,
:
because
Chryste
had
not
so
muche
respecte
vnto
them
that
caryed
the
man
,
sicke
of
the
palsey
,
but
that
he
behelde
his
faythe
also
.
Bu.
If
any
man
therfore
,
beleueth
intreateth
,
or
prayeth
for
thee
,
and
thou
denie
the
woorde
of
God
,
theyr
faythe
,
intreatie
,
and
prayer
,
dothe
nothinge
at
all
proffite
thee
.
Ezech.
14.
&
.
18.
For
the
Prophete
most
manifestly
saythe
,
that
the
ryghteousenesse
of
the
fathers
,
can
not
delyuer
the
chyldren
from
the
euyll
whiche
hangeth
ouer
them
.
And
the
same
Prophete
doth
teache
,
that
euerye
one
shall
lyue
by
his
owne
ryghteousenesse
,
and
dye
by
his
owne
vnryghteousenesse
.
Thy
synnes
are
forgeuen
thee
.
C.
Here
Christ
dothe
seeme
to
promyse
to
the
man
sicke
of
the
palseye
,
an
other
maner
of
thynge
then
he
soughte
:
but
synce
he
intended
to
restore
vnto
hym
the
healthe
of
the
bodye
,
he
begynnethe
fyrste
to
take
awaye
the
cause
of
the
dyssease
,
and
dothe
also
admonysshe
the
man
,
what
the
cause
of
this
dissease
was
,
and
howe
he
should
obtayne
his
desyre
.
Sinne
is
the
cause
of
corporall
disseases
.
For
because
men
for
the
moste
parte
,
do
not
count
the
griefes
whiche
they
suffer
,
to
be
the
scourge
of
God
,
they
desyre
only
ease
in
the
flesshe
,
and
are
altogether
carelesse
of
theyr
synnes
,
euen
as
if
the
sycke
man
shoulde
seeke
for
remedye
of
the
griefe
presente
,
neglectynge
the
dissease
it selfe
,
which
was
the
very
cause
of
the
griefe
and
payne
.
But
trewelye
the
onely
delyueraunce
from
all
kynde
of
euyll
is
,
to
haue
God
fauourable
,
louing
,
&
mercifull
vnto
vs
.
Sometimes
it
commeth
to
passe
,
that
the
wicked
&
vngodly
escape
out
of
many
euilles
,
God
beynge
neuerthelesse
,
as
yet
agaynst
theim
:
but
whyle
they
thincke
them selues
to
haue
escaped
all
,
by
and
by
the
same
come
vppon
them
,
or
elles
greater
ouerwhelme
them
,
which
plainely
declareth
that
ther
is
no
waye
nor
ende
to
be
had
,
tyll
the
wrathe
of
God
be
appeased
:
as
he
hym selfe
dothe
witnesse
by
the
mouthe
of
the
prophete
,
Amos.
5.
sayinge
:
If
he
escape
the
lyon
,
the
beare
shall
meete
with
hym
,
&
when
he
commeth
into
the
howse
,
and
layethe
his
hande
vppon
the
wall
,
the
serpente
shall
byte
him
.
This
therfore
is
an
olde
order
of
speakynge
in
the
scriptures
,
to
promyse
remission
of
synnes
,
when
the
mittigation
of
payne
,
or
ponishmente
is
soughte
.
Herevppon
also
wee
haue
an
order
in
praier
descrybed
vnto
vs
,
that
we
beinge
admonished
of
our
synnes
,
by
feelynge
of
affections
,
shoulde
fyrste
be
carefull
to
obteyne
pardon
,
that
God
beinge
reconciled
vnto
vs
,
may
withdrawe
his
hande
from
ponishynge
.
Deut.
28.
A.
But
to
approue
that
the
dysseases
of
the
body
come
of
synne
,
reade
the
eighte
and
twenty
of
Deutronomy
,
Iohn
.
5.
the
fifth
of
Iohn
,
and
the
eleuenth
of
the
fyrste
epistell
to
the
Corinthes
.
1.
Cor.
11.
M.
We
must
note
also
,
that
Christe
sayde
not
here
,
thou
hast
nowe
satisfyed
,
or
go
and
make
satisfaction
for
thy
synnes
,
but
he
sayde
,
thy
sinnes
are
forgeuen
thee
:
A.
signifiinge
that
remission
of
sinnes
commeth
freely
.
M.
And
that
is
the
preaching
of
the
gospell
,
whiche
setteth
forthe
this
grace
to
the
whole
worlde
,
the
whiche
,
the
couetouse
,
false
,
and
hypocryticall
priestes
,
haue
alwayes
resysted
,
and
do
at
this
day
no
lesse
stryue
,
repugne
,
and
most
spitefully
gainesaye
the
same
.
They
can
in
no
wise
abyde
the
same
.
And
why
?
surely
because
it
bryngeth
no
gayne
.
And
herevpon
it
cometh
to
passe
,
that
Christe
at
no
tyme
dyd
teache
his
disciples
to
satysfie
for
synnes
,
but
dyd
teache
theim
,
to
praye
for
the
remission
of
synnes
,
As
appereth
in
the
lordes
praier
,
forgeue
vs
our
trespasses
,
as
we
forgeue
them
that
trespasse
against
vs
.
3
And
beholde
,
certayne
of
the
Scribes
sayde
within
them selues
,
this
manne
blasphemeth
And
beholde
certaine
of
the
Scrybes
.
B.
That
thynge
is
gaule
to
the
spyder
,
whiche
to
the
Bée
is
hony
:
euen
so
,
nothynge
can
be
so
well
done
or
spoken
,
whiche
to
the
euyl
and
wycked
,
shal
not
be
iudged
euil
.
There
was
a
great
multitude
of
people
,
whiche
in
so
greate
a
myracle
gloryfyed
God
:
but
the
Scrybes
and
Pharyseyes
founde
out
somwhat
to
discommend
and
dispraise
.
So
the
fyrste
are
laste
,
and
the
laste
fyrst
,
and
euery
tree
bringeth
forth
his
fruite
.
Sayde
within
them selues
.
E.
The
Greeke
woorde
is
doubtfull
,
in
so
muche
that
wee
maye
vnderstande
it
,
that
they
murmured
amonge
theim
selues
.
But
it
is
better
that
we
vnderstand
it
,
that
they
spake
thus
secretely
in
their
mindes
,
for
because
it
followeth
.
Iesus
knowynge
theyr
thoughtes
.
B.
This
woorde
sayde
within
them selues
therefore
,
is
taken
for
the
thoughte
,
as
wee
maye
reade
in
the
psalmes
,
Psal●…
and
many
other
places
of
the
Scrypture
,
as
this
,
in
the
tenthe
psalme
.
I
sayde
in
my
harte
:
and
so
forthe
,
for
I
thoughte
.
This
man
blasphemeth
.
C.
Here
the
Scrybes
accuse
Chryste
of
Sacryledge
,
and
blasphemie
,
because
he
vsurpeth
that
to
hym selfe
,
(
as
they
saye
)
whiche
is
proper
to
God
.
The
other
twoo
Euangelystes
adde
,
sayinge
,
who
can
forgeue
sinnes
,
saue
God
onelye
?
But
there
is
no
doubte
,
but
that
a
slaunderouse
mynde
forced
them
to
this
synister
and
wronge
iudgemente
.
If
they
had
thought
any
thynge
worthy
reprehension
,
whye
dyd
they
not
enquyre
and
reason
of
it
:
Furthermore
,
where
as
the
saying
was
ambiguouse
and
doubtfull
,
and
Christ
spake
no
other
then
the
Prophetes
were
wont
before
,
when
they
were
witnesses
of
the
grace
of
God
,
whye
do
they
take
that
in
the
euyll
parte
,
whiche
myghte
be
taken
in
the
best
parte
.
Firste
,
therefore
it
is
euidente
that
they
were
full
of
malice
and
spighte
,
which
so
gredely
take
a
light
occasion
to
condemne
Christe
and
his
doinges
.
They
thoughte
euell
in
their
hartes
,
to
the
intent
they
might
priuely
speake
euel
of
hym
to
such
as
they
them selues
were
,
behynde
his
backe
.
They
sayd
well
(
truely
)
when
they
attributed
the
authoritie
and
power
of
remission
of
synnes
to
God
onely
:
but
they
thought
amisse
,
when
they
imagined
the
same
not
to
pertayne
vnto
Christe
being
God
manifested
in
the
fleshe
.
It
became
them
to
demaunde
,
by
what
authoritie
Christe
toke
so
great
a
thing
vppon
him
:
but
they
without
any
inquisition
,
fayninge
him
to
be
a
mortall
man
,
make
haste
rashely
to
condemne
hym
.
B.
They
vnderstoode
not
that
Christe
was
God
:
And
yet
notwithstanding
these
Scribes
were
more
holy
and
religiouse
,
then
a
greate
many
,
namely
then
those
,
whiche
affirme
that
they
can
absolue
from
synnes
,
and
that
by
indulgences
,
they
can
forgeue
sinnes
,
for
suche
blaspheme
the
name
of
the
lord
.
●…y
for●…●…innes
〈◊〉
man
.
Only
the
lorde
remitteth
and
forgeueth
synnes
,
the
minister
of
the
lorde
,
doth
only
pronounce
out
of
the
woorde
and
the
mouthe
of
God
,
that
God
hathe
forgeuen
,
and
wyll
forgeue
synnes
.
For
all
power
is
the
lordes
for
euer
,
&
the
ministry
the
ministers
onely
.
As
concerning
the
whiche
,
reade
the
.xx.
chapter
of
saynt
Iohn
.
●…0
.
4
And
when
Iesus
sawe
their
thoughtes
he
sayde
,
why
thinke
ye
euell
in
your
hartes
?
When
Iesus
sawe
their
thoughtes
.
S.
This
is
spoken
by
a
Metaphor
,
of
the
body
to
the
minde
,
for
to
know
or
vnderstande
.
So
that
this
sentence
when
he
sawe
their
thoughtes
,
is
as
much
to
say
,
when
he
knewe
their
thoughtes
.
Theophilacte
,
vseth
this
woorde
(
sawe
)
but
Chrisostome
hathe
in
stede
of
the
same
,
(
knewe
)
Why
thinke
ye
euell
.
〈…〉
.
C.
Nowe
Christe
sheweth
a
playn
token
of
his
diuinitie
,
in
that
he
bewraieth
their
thoughtes
.
For
no
man
knoweth
what
is
in
a
man
but
the
spirite
whiche
is
within
the
man
.
Christe
taried
not
tyll
they
vttered
and
declared
their
mynde
,
but
doth
preuente
them
before
.
Whereupon
they
myght
see
that
to
be
in
Christ
which
is
in
God
only
,
that
is
to
know
the
hartes
and
thoughes
of
man
.
Marke
therefore
saithe
that
he
knewe
and
perceiued
in
his
spirite
their
thoughtes
:
as
if
he
shoulde
haue
sayde
,
it
coulde
not
be
perceiued
of
fleshe
&
bloud
what
was
in
the
harte
:
but
Christe
by
his
deuine
spirite
perced
and
entered
into
the
same
.
He
saith
that
they
thought
euel
in
their
hartes
,
not
because
it
greued
them
to
haue
that
transferred
to
a
mortall
man
,
whiche
God
doth
only
take
vnto
him self
,
but
because
so
proudely
and
maliciously
,
they
reiecte
God
so
mercifully
offeringe
hym selfe
vnto
them
.
5
For
whether
is
easyer
to
saye
:
Thy
synnes
are
forgeuen
thee
,
or
to
saye
,
aryse
and
walke
?
M.
Christe
proueth
by
these
wordes
,
that
he
hath
power
to
remitte
synnes
,
and
that
by
the
moste
certayne
testimony
of
all
men
,
that
is
to
saye
,
of
the
deuine
power
and
efficacy
,
whiche
no
deceiuer
or
false
Prophete
can
vsurpe
vnto
him selfe
.
Whether
is
easier
(
sayth
he
)
to
saye
,
and
so
forth
.
C.
As
if
he
should
say
,
when
it
is
as
ha●…de
a
matter
to
restore
a
dead
body
to
lymmes
,
as
to
remitte
synnes
,
it
shoulde
not
seme
straunge
and
wonderfull
to
you
that
I
remitte
synnes
,
when
I
do
the
other
.
M.
If
I
had
sayde
to
the
sycke
man
,
arise
and
walke
,
ye
would
not
haue
accused
me
of
blasphemy
:
but
when
I
sayd
,
thy
sinnes
are
forgeuen
thee
,
I
seme
to
you
to
be
a
blasphemer
.
Wherefore
?
Because
it
belongeth
to
God
onely
to
remitte
synnes
.
Nowe
aunswere
ye
,
whiche
of
these
two
is
most
easy
:
namely
,
not
only
to
restore
and
helpe
this
sicke
persone
being
incurable
,
out
of
hande
,
with
a
woorde
,
but
also
in
a
moment
without
touching
,
and
prayer
to
make
hym
perfect
and
sounde
:
or
whether
with
a
worde
to
forgeue
him
his
synnes
.
Obiection
.
C.
Notwithstanding
Christ
semeth
not
to
reason
very
perfectly
,
because
loke
how
muche
the
soule
doth
excell
the
body
,
so
muche
dothe
forgeuenes
of
synnes
,
excell
the
healthe
of
the
body
.
But
I
aunswere
that
Christe
doth
apply
his
talke
to
their
capacitie
,
Aunswere
.
who
as
they
were
sensible
,
so
they
were
more
moued
by
externall
signes
,
then
by
all
the
spirituall
power
of
Christe
,
whiche
pertayned
to
euerlasting
lyfe
and
saluation
.
So
in
another
place
,
Iohn
.
5.
he
proueth
that
the
efficacy
of
the
Gospell
is
of
force
to
quicken
men
,
because
in
the
laste
daye
he
shall
with
his
woorde
rayse
men
out
of
their
graues
.
This
argument
therefore
was
of
force
inough
to
refell
and
confute
them
,
who
estemed
nothinge
more
then
the
visible
miracle
,
in
so
much
that
they
coulde
not
deny
,
but
that
lawefully
he
forgaue
the
sinnes
of
the
sicke
man
,
when
he
restored
his
healthe
and
strengthe
to
hym
againe
:
because
out
of
this
effecte
,
the
remission
of
sinnes
appeared
.
6
But
that
ye
may
know
that
the
sonne
of
man
hath
power
to
forgeue
sinnes
in
earth
.
Then
sayth
he
to
the
sycke
of
the
palsey
,
aryse
take
vp
thy
bed
,
and
go
vnto
thy
house
.
But
that
ye
may
knowe
.
M.
Christe
goeth
about
to
proue
that
he
is
no
blasphemer
,
but
that
he
did
the
thing
,
and
coulde
do
it
again
,
by
his
iuste
power
and
authoritie
.
For
he
whiche
dothe
no
more
then
that
whiche
is
in
his
power
to
do
,
doth
not
amis
,
neither
can
he
be
a
blasphemer
.
The
Gréeke
woorde
,
for
the
whiche
we
reade
(
power
)
signifieth
both
power
and
righte
.
Christe
did
all
thinges
by
his
deuine
righte
,
Christ
did
remitte
sinnes
in
dede
:
his
ministers
do
but
pronounce
remission
of
synnes
.
not
by
any
vniuste
or
vsurped
power
.
C.
This
power
therefore
whiche
he
chalengeth
to
hym selfe
,
differeth
farre
from
that
,
whiche
was
committeth
and
geuen
to
the
Apostles
,
and
whiche
the
ministers
of
the
church
at
this
daye
vse
,
for
they
do
not
so
much
remitte
sinnes
as
they
do
testifie
that
they
are
remitted
.
When
they
promulgate
the
ambassage
committed
vnto
them
.
A.
as
we
haue
spoken
a
litle
before
.
By
these
woordes
Christe
doth
not
onely
affirme
hym selfe
to
be
a
minister
and
a
wytnes
of
this
grace
,
but
also
to
be
the
authour
of
the
same
.
That
the
sonne
of
man
.
Z.
This
Periphrasis
doth
set
forth
the
propertie
of
the
thinge
,
for
he
would
shewe
hym self
in
all
thinges
synne
onely
excepted
,
to
be
a
perfecte
man
and
lyke
vnto
vs
.
Question
.
C.
But
to
what
ende
pertayneth
the
restraynte
.
In
earth
.
For
what
doth
it
proffite
vs
to
gette
pardon
here
,
excepte
the
same
may
as
well
be
graunted
in
heauen
,
and
ratified
there
?
Aunswere
.
Christ
spake
thus
,
because
remission
of
sinnes
should
not
be
sought
a
farre
of
,
beinge
offered
to
the
handes
of
men
in
his
owne
persone
.
For
we
dare
not
presume
at
any
time
to
say
that
God
is
mercifull
vnto
vs
,
excepte
he
approching
shewe
hym selfe
familiar
vnto
vs
.
Nowe
because
for
this
ende
and
purpose
Christe
came
into
the
earthe
,
that
he
mighte
offer
the
present
grace
of
God
vnto
men
,
he
is
sayde
to
remitte
synnes
in
earth
:
Because
in
hym
and
by
hym
,
the
wyll
of
God
is
made
manifest
,
which
before
according
to
the
sence
of
the
flesh
,
was
hydden
aboue
the
cloudes
.
B.
Let
vs
therfore
consider
this
,
to
th
end
we
may
wholely
depende
on
hym
,
which
onely
can
saue
vs
from
our
sinnes
.
Then
he
saith
to
the
sicke
of
the
palsey
.
A.
Nowe
the
lorde
tourning
hym selfe
to
the
sicke
man
,
declareth
of
howe
great
power
and
authoritie
he
is
.
When
he
biddeth
hym
to
aryse
,
take
vp
his
bed
,
&
to
get
him
home
to
his
owne
house
.
7
And
he
arose
and
went
home
to
his
owne
house
.
M.
Leaste
any
man
should
thinke
that
the
wordes
of
Christe
were
voyde
of
force
and
effecte
,
Th●…
Ch●●
M.
or
that
he
did
any
thing
without
deuine
power
,
the
strengthe
and
efficacy
of
his
woordes
is
shewed
,
when
that
he
whiche
was
sycke
of
the
palsey
,
arose
before
them
all
,
and
went
home
to
his
owne
house
.
Beholde
therefore
the
testimoniall
letters
of
this
heauenly
Embassadour
Christe
,
by
the
whiche
his
power
was
well
approued
.
What
had
the
Scribes
and
Phariseis
to
saye
against
this
?
Being
enuious
and
blynde
,
they
held
their
peace
.
What
sayd
the
reste
that
stode
by
?
it
followeth
.
8
But
the
people
that
sawe
it
,
marueiled
and
glorified
God
,
whiche
had
geuen
suche
power
vnto
men
.
But
the
people
that
sawe
it
.
C.
For
the
admiration
which
Matthew
speaketh
of
here
,
the
other
two
Euangelistes
haue
feare
:
notwithstanding
,
it
is
the
purpose
of
all
men
to
teach
that
the
power
of
God
was
not
symplely
knowne
by
and
by
,
but
that
all
men
were
stricken
with
great
admiration
and
feare
,
in
so
muche
that
they
were
constrayned
to
geue
the
glory
vnto
God
.
But
the
feare
whiche
followed
the
admiration
,
was
to
this
ende
,
that
they
should
not
disturbe
Christe
,
but
reuerently
submitte
them selues
vnto
him
as
vnto
a
Prophete
of
God.
And
glorified
God.
C.
In
this
they
seme
to
erre
very
much
.
For
although
they
sée
but
a
man
with
their
eies
,
yet
they
ought
to
conceiue
of
hym
in
their
myndes
somewat
more
then
of
a
man
.
The
cause
of
this
their
error
was
for
that
they
beleued
not
that
God
was
manifested
in
the
fleshe
,
according
to
the
sayinges
of
the
Prophetes
long
before
.
9
And
as
Iesus
passed
forthe
from
thence
,
he
sawe
a
man
(
named
Matthewe
)
sitting
at
the
receipte
of
Custome
,
and
he
sayth
vnto
him
followe
me
.
And
he
arose
and
followed
him
.
And
as
Iesus
passed
forth
.
Bu.
Now
the
Euangeliste
teacheth
by
an
new
example
,
that
the
lorde
forgeueth
synnes
,
to
those
that
obey
and
beleue
in
him
.
For
the
chiefe
pointe
of
our
faithe
ought
specially
to
be
shewed
by
many
playne
examples
.
Notwithstanding
this
example
differeth
littell
from
that
whiche
went
before
.
For
in
the
same
he
taught
that
the
synnes
of
the
faythfull
are
truely
and
fully
remitted
:
And
the
same
he
teacheth
in
this
example
also
:
but
this
he
addeth
,
that
Christ
doth
drawe
vs
awaye
from
the
custome
of
sinning
,
whiche
is
a
certayne
speciall
grace
of
God
:
and
beinge
receiued
into
grace
and
fauoure
,
he
dothe
defende
vs
against
all
the
calumniations
of
hipocrites
.
The
example
whereof
is
Matthewe
our
Euangeliste
him selfe
in
this
place
.
Sitting
at
the
receipte
of
custome
.
E.
That
is
,
at
the
toule
gathering
place
,
or
at
the
toule
boothe
,
or
at
the
custome
house
,
in
the
whiche
Telones
(
according
to
the
Gréeke
woorde
that
is
,
a
Publicane
)
sate
requiring
tribute
,
tole
,
or
custome
,
whiche
in
Gréeke
is
called
Telos
.
The
Publicanes
were
such
(
as
it
is
sayd
in
another
place
)
which
were
hated
and
infamous
among
the
Iewes
,
who
thoughte
that
they
had
cruell
iniury
done
vnto
them
,
to
pay
tribute
vnto
forreners
or
straungers
.
C.
In
that
therefore
that
Matthewe
was
called
from
the
touleboothe
(
which
was
an
office
and
place
of
rapine
and
vniust
exactions
)
and
receiued
not
onely
into
the
felloweship
of
Christ
,
but
also
called
to
the
office
of
an
Apostell
.
In
this
(
I
saye
)
we
haue
a
playne
&
manifest
example
of
the
grace
of
God
:
〈◊〉
mer●●d
.
For
Christe
did
seke
and
chose
to
that
office
not
only
Idiotes
(
as
we
maye
terme
them
)
and
simple
,
groce
,
and
vnlearned
men
,
to
beate
downe
the
wysedome
of
this
worlde
,
but
also
this
Publicane
,
who
did
leade
an
vncleane
lyfe
,
that
it
might
be
a
shewe
and
token
of
his
free
grace
,
mercy
and
goodnes
,
and
that
he
might
teache
in
his
person
,
that
the
calling
of
euery
one
of
vs
,
did
not
depende
of
the
merites
of
his
owne
righteousnes
,
but
vpon
his
mere
liberalitie
and
goodnes
.
Matthewe
therefore
,
was
not
onely
a
wytnes
and
preacher
of
the
frée
grace
and
mercy
offered
in
Christe
,
but
he
was
also
a
type
and
testimony
of
the
same
.
Christe
called
not
the
Phariseis
and
Iusticiaris
,
to
be
preachers
of
his
grace
but
synfull
men
,
that
euen
the
persones
them selues
shoulde
sette
foorthe
that
grace
whiche
by
woordes
they
shoulde
preache
.
C.
And
nowe
in
this
,
Matthew
sheweth
him selfe
to
be
thankefull
,
An
example
of
humilitie
.
that
he
was
not
a
shamed
to
Chronicle
hym selfe
what
he
was
,
and
to
put
in
wryting
that
all
the
worlde
may
see
what
his
beginning
was
,
to
th
ende
that
in
his
owne
persone
,
the
grace
of
Christe
may
the
more
appeare
.
After
the
same
manner
saint
Paule
saithe
:
This
is
a
true
saying
and
worthy
of
al
men
to
be
receiued
,
1.
Tim.
1.
that
Iesus
Christe
came
into
the
worlde
to
saue
sinners
,
whereof
I
am
the
chief
.
Whose
name
was
Matthewe
.
Where
as
Marke
and
Luke
call
him
Leuy
,
it
appeareth
that
this
was
his
proper
name
.
Followe
me
.
Bu.
Christ
drewe
Matthewe
vnto
hym
with
his
secret●…
power
and
strengthe
,
touching
his
harte
inwardly
,
but
outwardly
he
moued
hym
with
his
woorde
.
The
effect
of
his
calling
was
followe
me
.
C.
There
is
no
doubt
,
but
that
Christe
vsed
more
woordes
,
and
declared
for
what
ende
he
called
him
,
as
more
certainly
may
be
gathered
by
the
woordes
of
Luke
,
who
saythe
that
he
arose
forsakyng
all
thynges
,
and
followed
Christe
.
For
it
was
not
necessary
to
forsake
all
,
excepte
he
had
bene
called
to
be
a
domesticall
and
familiar
disciple
of
Christe
.
Bu.
He
sayth
therefore
followe
me
,
I
say
cleue
vnto
me
,
heare
me
,
behoulde
me
,
do
that
whiche
I
commaunde
,
and
wholely
frame
thy self
according
to
my
example
,
that
thou
mayst
serue
me
in
the
ministery
of
the
woorde
.
Note
here
two
thinges
.
And
he
arose
and
followed
.
M.
Two
thinges
are
here
to
be
noted
.
The
firste
is
,
of
how
great
force
and
power
the
deuine
calling
of
God
is
.
The
other
is
an
example
of
true
and
perfecte
obedience
.
For
we
see
in
so
ready
dilligence
of
obeying
,
the
efficacy
of
the
woorde
of
Christe
:
not
that
all
who
here
the
same
haue
the
lyke
operation
in
their
hartes
:
but
Christ
mente
to
shewe
in
this
man
a
singuler
token
,
that
we
might
knowe
that
he
was
not
called
by
fleshe
and
bloude
.
Obedience
.
A.
A
wonderfull
truely
and
sodayne
conuersion
of
the
man
.
M.
He
disputeth
not
at
al
howe
he
should
lyue
,
but
he
riseth
from
all
his
gayne
forsaking
all
,
and
followeth
naked
Christe
.
Furthermore
,
he
standeth
not
with
Christ
to
reason
whether
he
should
go
,
but
with
out
delay
,
all
thinges
set
a
parte
,
he
followeth
Christe
.
Gene.
12.
a
Hebr.
11.
b
Euen
so
Abraham
being
called
,
went
out
of
his
fathers
house
,
not
knowyng
whether
he
should
go
.
Thirdly
he
litle
wayeth
and
considereth
,
that
he
followeth
hym
,
whome
the
heades
and
rulers
of
the
people
do
persecute
:
It
had
bene
an
easyer
matter
to
followe
hym
whome
all
men
had
in
reuerence
and
estimation
.
Neyther
should
he
make
delaye
or
longe
tarying
,
whiche
is
called
from
the
pit
of
mysery
to
continuall
happines
.
And
truely
as
in
the
conuersion
of
Zache
the
power
of
Christe
did
more
appeare
,
then
in
callinge
Peter
the
fysherman
:
Euen
so
this
calling
of
Matthewe
,
dothe
more
set
forth
the
power
of
Christe
,
then
the
calling
of
Peter
:
Because
it
is
as
hard
for
a
Camell
to
go
through
the
eye
of
a
nedel
,
as
for
a
ryche
man
to
enter
into
the
kyngdome
of
heauen
.
Ryches
are
a
let
vnto
vs
.
So
that
hereupon
we
may
gather
that
we
ought
to
dispayre
of
no
ryche
man
,
because
the
grace
of
God
pertaineth
to
all
men
.
And
oure
Sauiour
Christe
sayth
,
Luke
.
18.
that
which
is
vnpossible
with
men
,
is
possible
with
God
.
Let
vs
rather
praye
if
we
see
a
ryche
man
that
will
not
followe
Christ
,
that
he
with
his
power
and
holy
spirite
,
wyll
voutchesafe
to
drawe
hym
.
10
And
it
came
to
passe
as
Iesus
sat
at
meate
in
his
house
:
beholde
,
many
publicanes
also
,
and
synners
that
came
,
sat
downe
with
Iesus
and
his
disciples
.
And
it
came
to
passe
as
Iesus
.
A.
Luke
dothe
more
plainely
expresse
this
,
saying
:
And
Leuy
made
hym
a
greate
feaste
in
his
house
:
the
whiche
semeth
to
disagree
from
that
whiche
was
spoken
before
,
where
it
is
saide
that
he
forsoke
all
and
followed
hym
.
But
it
may
easely
be
aunswered
thus
,
that
Matthewe
setting
all
impedimentes
and
lettes
asyde
,
gaue
him selfe
wholely
vnto
Christe
,
yet
not
so
,
but
that
he
reserued
somwhat
pertayning
to
housholde
to
him selfe
.
Paule
by
the
example
of
the
souldiours
,
exhorteth
the
ministers
of
the
worde
that
they
kepe
them selues
free
from
all
impedimentes
,
which
might
hynder
the
worke
of
the
churche
saying
.
No
man
when
he
goeth
a
warrefare
,
troubleth
him selfe
with
the
busines
of
this
lyfe
.
But
he
meaneth
not
in
so
sayinge
that
any
man
when
he
goeth
a
warrefare
,
shoulde
diuorce
him selfe
from
his
wyfe
,
forsake
his
children
,
and
renounce
his
house
,
that
he
may
onely
addicte
hym selfe
to
the
warre
:
Euen
so
nothynge
withhelde
Matthewe
from
followyng
of
Christe
whethersoeuer
he
called
him
,
although
he
had
a
respecte
to
his
house
and
facultie
,
so
farre
as
his
callynge
woulde
suffer
hym
.
This
great
feaste
is
not
so
much
referred
to
the
multitude
of
ghestes
,
as
it
is
to
the
aboundaunce
and
coste
of
the
fare
or
chere
.
For
we
must
note
that
Christe
was
not
of
suche
austeritie
,
but
that
he
would
suffer
hym selfe
to
be
feasted
of
rychemen
,
so
that
luxury
were
auoyded
.
And
there
is
no
doubte
,
but
as
he
was
a
singuler
example
of
temperancy
,
so
he
exhorted
those
that
sat
at
meate
with
him
to
auoyde
excesse
,
&
to
receiue
moderate
fare
.
M.
This
feasts
also
was
a
sure
and
certayne
declaration
,
that
Leuy
did
not
followe
Christe
with
heauy
chere
,
but
with
a
ioyfull
and
glad
minde
.
A.
So
may
we
reade
of
Zache
which
receiued
Christe
.
For
it
is
written
,
Luk●…
he
receiued
hym
ioyfully
.
M.
And
hereupon
it
commeth
that
the
Scripture
in
setting
forth
the
ioye
of
the
world
to
come
,
vseth
this
comparison
or
similitude
of
feasting
as
in
the
threescore
and
fiue
chap
of
Esay
.
Esay
●…
And
our
Sauiour
Christe
doth
the
lyke
,
when
he
sayth
:
Luk●…
you
shall
sytte
vpon
my
table
in
my
kyngdome
,
that
ye
may
eate
and
drynke
.
Because
therefore
Matthew
did
so
willingly
receiue
his
callinge
,
he
would
by
this
meanes
shewe
the
ioye
of
his
mynde
,
to
prepare
a
feaste
for
Christ
,
and
that
a
great
one
.
And
behold
many
Publicanes
and
synners
that
came
.
〈…〉
.
M.
These
twoo
are
often
tymes
ioyned
together
,
Publicanes
and
synners
,
as
when
it
is
sayde
a
frende
of
Publicanes
&
synners
.
〈…〉
And
there
came
vnto
Iesus
Publicanes
and
synners
.
Wherby
it
appeareth
that
their
order
of
lyfe
was
dyuers
.
Some
men
thinke
that
those
were
the
synners
,
whiche
were
excommunicate
of
the
Iewes
as
notorious
offenders
in
some
manifest
crime
.
●…s
.
Or
els
those
,
which
being
of
a
more
dissolute
lyfe
,
had
familiaritie
with
euery
Gentile
and
Publicane
,
whiche
among
the
Phariseis
was
counted
a
haynous
offence
.
For
it
is
likely
that
the
Gentiles
dwelling
among
the
Iewes
,
had
many
of
the
Iewes
to
associate
and
kepe
them
company
,
not
regarding
the
rytes
and
cerimonies
of
the
lawe
:
neyther
the
institutions
of
the
fathers
,
whiche
thing
caused
them
to
haue
the
publique
and
common
reproche
of
other
synners
.
C.
Where
as
therfore
it
is
said
here
,
that
there
came
sinners
(
that
is
men
of
a
wycked
lyfe
or
infamouse
)
:
it
is
done
for
this
ende
and
purpose
,
that
the
Publicanes
,
when
as
they
them selues
,
were
hated
and
of
euell
reporte
among
al
men
did
not
abhorre
the
company
of
such
as
they
them selues
were
.
For
as
a
littell
correction
with
shame
,
doth
humble
and
beate
downe
those
,
whiche
haue
synned
:
Euen
so
to
muche
seueritie
maketh
other
some
to
dispayre
,
so
that
all
shame
being
set
aparte
,
they
geue
them selues
to
all
kynde
of
filthynes
.
To
require
tribute
or
tole
,
was
no
great
offence
,
or
hainous
synne
:
but
when
the
Publicanes
see
that
thei
are
reiected
as
prophane
and
detestable
persones
,
they
seke
comfort
by
their
company
,
whiche
hauing
an
euell
name
,
do
not
despise
them
for
their
infamie
.
In
the
meane
season
they
myngled
them selues
with
adulterers
,
with
dronkardes
and
such
vitious
persones
,
whose
wickednes
they
would
haue
disalowed
,
if
that
they
had
not
bene
of
all
men
hated
,
&
publiquely
defamed
.
Bu.
Matthewe
pretended
by
this
feaste
,
to
geue
occasion
to
our
Sauiour
Christe
to
call
other
Publicanes
,
to
the
same
repentaunce
,
and
the
same
taste
of
grace
whiche
he
felte
.
For
they
whiche
truely
beleue
in
the
lorde
,
seke
by
all
meanes
,
to
procure
other
men
to
come
into
the
felloweship
of
the
grace
of
God
,
that
they
may
conuerte
from
their
sinnes
vnto
the
liuing
God.
The
godly
couet
to
haue
more
in
their
fellowship
.
These
men
spare
not
I
saye
,
neither
for
coste
,
nor
labour
,
so
that
they
may
bryng
this
thinge
to
passe
.
11
And
when
the
Phariseis
sawe
it
,
they
sayde
vnto
his
disciples
:
why
eateth
your
maister
with
Publicanes
and
synners
.
And
when
the
Phariseis
sawe
it
.
M.
Here
the
nature
of
a
Pharisey
and
Hypocrite
is
set
foorth
.
The
nature
of
an
Hypocrite
.
Bu.
Hypocrites
because
they
wante
the
lyght
of
fayth
see
nothing
,
neither
can
they
iudge
aright
of
deuine
matters
.
No
,
they
vnderstande
not
the
grace
of
God
.
Therfore
they
glorifie
not
God
,
but
do
marueyle
at
them selues
,
thinkyng
them selues
to
be
more
righteous
then
all
men
:
agayne
they
contemne
and
despyse
euery
one
in
respecte
of
them selues
,
specially
suche
as
by
some
wicked
dede
haue
gotten
an
euell
name
.
Of
the
whiche
matter
we
haue
a
worthy
example
set
before
our
eyes
in
this
place
,
in
the
Scribes
and
Phariseys
,
which
set
vpon
the
disciples
of
Christe
with
these
woordes
.
Why
doth
your
maister
eate
.
C.
By
the
whiche
wordes
they
go
about
to
withdrawe
the
hartes
of
the
disciples
from
their
maister
,
castinge
that
in
their
teethe
,
whiche
at
the
firste
sight
myghte
seme
shamefull
and
odious
.
For
to
what
ende
els
shoulde
he
be
their
maister
,
but
to
brynge
them
from
the
common
lyfe
of
men
,
to
leade
a
more
holy
and
godly
lyfe
.
But
he
hathe
nowe
brought
them
(
as
it
might
seme
)
from
an
honest
and
tollerable
state
of
lyfe
,
to
a
prophane
libertie
,
that
they
might
de●●le
them selues
with
vncleane
feastes
.
This
exprobration
and
reproche
,
might
haue
stirred
and
moued
the
disciples
being
rude
and
flexible
,
and
nothing
grounded
as
yet
,
to
forsake
their
maister
.
But
they
do
very
wel
,
being
not
sufficiently
prepared
and
armed
against
suche
a
calumniation
,
to
differ
,
and
referre
their
quarell
to
their
maister
.
For
Christe
taketh
their
cause
in
hande
and
confirmeth
them
,
as
you
shall
here
anon
.
But
first
marke
howe
they
which
by
the
iudgement
of
men
,
did
excell
all
others
in
the
knowledge
of
the
Lawe
,
&
holines
of
lyfe
,
howe
they
(
I
saye
)
set
them selues
aboue
all
other
againste
Christe
:
By
this
thou
mayest
vnderstande
that
it
is
moste
true
whiche
is
spoken
by
the
mouthe
of
the
lorde
,
Luke
.
16.
saying
:
That
whiche
is
highly
estemed
among
men
,
is
abhominable
in
the
sight
of
God
.
Moreouer
these
Scribes
and
Phariseis
do
all
thinges
by
crafte
,
subtilty
,
and
deceite
.
For
they
obiecte
nothing
against
the
lord
him selfe
,
Backbiting
.
knowing
that
he
was
not
without
sufficient
vnderstanding
,
but
they
bende
their
subtile
force
against
the
disciples
to
beate
down
them
,
being
altogether
vnapointed
,
and
vnarmed
.
Bu.
A
good
man
accuseth
him
to
his
face
,
whome
he
would
haue
amended
and
corrected
:
but
the
spitefull
calumniator
,
the
reprochefull
sclaunderer
,
and
shameles
bacbiter
,
priuily
accuseth
,
not
that
he
may
redresse
and
reforme
any
thynge
that
is
amis
,
but
to
the
ende
be
may
satisfy
and
accomplishe
his
desyre
,
and
malicious
stomack
.
12
But
when
Iesus
harde
that
,
he
sayde
vnto
them
:
They
that
be
strong
nede
not
the
Phisition
,
but
they
that
are
sycke
.
But
when
Iesus
harde
that
.
M.
Our
Sauiour
Christe
being
not
asked
,
maketh
answere
,
although
he
knew
that
thei
thereby
would
be
neuer
the
better
,
yet
notwithstanding
for
his
disciples
sake
he
aunswereth
and
geueth
a
reason
of
his
doinges
,
both
to
auoyde
the
offence
and
also
to
styll
the
murmuringe
of
the
Phariseys
.
By
the
whiche
we
are
admonished
to
aunswere
al
the
calumniations
of
the
aduersaries
,
so
often
as
nede
shal
require
,
for
the
herers
sakes
,
yea
although
we
knowe
before
that
they
will
persiste
and
abyde
in
their
foolishe
opinion
,
but
specially
suche
as
are
caried
by
the
spirite
of
enuy
against
the
truthe
.
They
that
be
strong
nede
not
.
C.
By
this
aunswere
of
Christe
it
appeareth
,
that
the
Scribes
and
Phariseis
synned
two
manner
of
wayes
.
First
,
for
that
they
did
not
regarde
the
office
of
Christe
:
Secondly
,
because
they
did
proudly
despyse
al
men
,
neglecting
their
owne
faultes
.
Whiche
was
a
common
disease
amonge
them
all
.
For
Hypocrites
being
full
and
dronke
,
as
it
were
with
the
vayne
truste
of
their
own
righteousnes
,
haue
no
regarde
,
neither
do
they
consider
for
what
end
Christ
came
into
the
earth
:
No
they
knowe
not
how
depely
mankynde
is
drowned
in
the
whirle
poole
of
all
euell
:
They
knowe
not
howe
that
the
horrible
wrathe
and
malediction
of
God
dependeth
vppon
all
men
:
and
howe
they
are
pressed
downe
in
the
confused
synke
of
all
vice
&
synne
.
And
so
it
commeth
to
passe
that
they
being
amased
at
the
miseries
of
men
,
neuer
thinke
vpon
the
remedy
.
These
iusticiaries
,
these
hipocrites
,
standing
in
their
owne
conceites
,
wil
neuer
be
restrained
,
but
take
great
disdayne
to
bee
counted
among
synners
.
This
seconde
errour
Christe
toucheth
when
he
aunswereth
saying
,
that
the
strong
haue
no
nede
of
a
Phisition
.
By
this
aunswere
,
our
Sauiour
Christ
doth
teache
them
that
they
are
offended
at
the
sight
of
synners
,
because
they
arrogate
to
them selues
righteousnes
Because
you
are
whole
(
saythe
he
)
the
sycke
are
displeasaunt
in
your
eies
,
you
are
ashamed
of
them
,
you
lothe
the
sight
of
them
,
but
the
Phisition
may
not
do
so
And
so
by
this
generall
and
prouerbiall
sentence
,
Christ
defendeth
his
doing
,
in
that
he
went
into
synners
.
C.
Afterwarde
he
sheweth
that
he
must
take
vppon
him
the
office
of
a
Phisition
,
Ch●…
P●●
sy●…
because
he
was
sent
of
his
father
to
call
sinners
.
For
although
our
Sauiour
Christe
began
with
obiurgation
,
yet
if
we
couet
to
proffite
in
his
doctrine
,
let
vs
chiefly
note
that
whiche
he
put
in
the
seconde
place
:
that
is
to
say
,
that
he
came
to
quicken
the
dead
,
to
iustifie
the
gilty
and
condemned
,
to
washe
the
vncleane
,
to
bringe
the
damned
out
of
hell
,
to
couer
the
naked
with
his
glory
:
and
to
renouate
those
with
blessed
immortalitie
,
whiche
before
perished
in
the
corruption
of
fleshe
.
If
we
consider
and
finde
this
to
be
his
office
,
and
that
this
was
the
ende
of
his
comming
:
If
we
remember
that
for
this
cause
he
toke
vppon
hym
our
fleshe
,
shed
his
precious
bloud
,
did
suffer
the
moste
cruel
death
of
the
crosse
,
and
descended
into
hell
:
it
shall
neuer
seme
absurde
vnto
vs
,
that
he
seketh
to
saue
the
moste
wicked
synners
in
the
whole
worlde
.
He
semeth
vnworthy
to
thee
of
the
grace
of
Christe
,
whome
thou
abhorrest
:
Why
was
Christ
then
made
a
sacrifice
,
and
cursse
,
if
he
myght
not
reache
out
his
mercifull
hand
to
synners
?
Nowe
if
disdayne
crepe
into
our
myndes
,
that
the
Sacrament
of
Baptisme
,
and
the
Supper
of
the
lorde
,
do
ioyne
vs
to
fylthy
and
synfull
men
,
in
so
muche
that
their
societie
and
company
might
seme
to
defyle
vs
:
then
by
and
by
we
muste
descende
into
oure
owne
consciences
,
●…rs
●…not
to
●…ysed
.
and
iudge
our selues
arighte
without
parciallitie
.
And
this
examination
wyll
brynge
to
passe
,
that
we
shall
willingly
suffer
the
impure
&
vncleane
,
to
washe
in
,
and
at
the
same
well
with
vs
without
respect
of
persones
,
that
we
reiecte
not
,
that
righteousnes
whiche
he
offereth
to
all
the
wycked
,
that
lyfe
whiche
he
offereth
to
the
dead
,
and
that
saluation
,
whiche
he
offereth
to
the
loste
sheepe
of
the
house
of
Israell
.
13
Go
ye
rather
and
learne
what
that
meaneth
I
wil
haue
mercy
and
not
sacrifice
,
for
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentaunce
.
Go
ye
rather
and
learne
.
A.
By
these
wordes
our
sauiour
doth
reiecte
the
Scribes
and
the
Phariseis
,
commaunding
them
to
go
and
learne
,
seing
they
wyll
not
learne
of
hym
.
C.
He
seeth
that
they
are
vnapte
to
learne
,
and
not
tractable
,
therefore
he
sendeth
them
awaye
.
Bu.
Beside
that
he
casteth
in
their
teethe
their
ignoraunce
in
the
scriptures
,
in
the
which
they
were
counted
studious
and
skylfull
.
C.
Or
els
truely
he
declareth
that
they
are
at
controuersy
with
God
&
the
Prophete
,
whiche
being
cruel
through
pride
,
disdaine
to
helpe
the
miserable
,
&
to
bring
medicine
to
the
sicke
.
I
will
haue
mercy
.
Bu.
This
sentence
is
taken
out
of
the
.vi.
chapter
of
the
Prophete
Osee
,
where
the
Prophet
preacheth
of
the
vengeaunce
of
God
against
the
Iewes
,
because
they
worshipped
God
with
outward
sacrifice
,
their
myndes
being
voyde
of
pietie
,
and
their
manners
alienate
from
integritie
&
righteousnes
.
A.
This
woorde
(
not
)
is
here
taken
for
(
rather
)
as
the
sentence
following
in
the
same
chapter
declareth
,
saying
and
the
knowledge
of
God
rather
then
sacrifice
or
burnt
offeringes
.
C.
For
the
Prophet
condemneth
not
sacrifice
,
although
afterward
they
should
be
taken
away
:
but
he
would
haue
mercy
to
be
preferred
before
sacrifice
,
and
doth
teache
that
the
lord
doth
not
regarde
outwarde
holynes
,
nor
the
righteousnes
whiche
consisteth
in
sacrifices
,
but
true
godlines
and
charitie
vnfayned
.
For
those
thinges
whiche
God
hathe
appointed
in
his
churche
,
he
hathe
appointed
for
this
ende
,
that
we
might
be
the
more
exercised
in
the
knowledge
of
God
,
and
in
shewynge
compassion
towardes
our
neighbour
.
But
men
do
very
muche
abuse
the
institutions
therfore
,
when
as
they
haue
no
respecte
to
the
ende
,
for
the
whiche
they
were
ordeined
.
He
therfore
whiche
hath
not
a
care
of
his
neighbors
health
,
but
is
a
straight
obseruer
of
externall
rites
,
dothe
bewray
&
declare
his
own
hipocrisie
:
as
these
iusticiaries
,
who
reiected
the
Publicanes
&
synners
,
&
suffered
them
to
perishe
,
had
not
Christe
called
them
vnto
him
&
cured
them
.
We
must
so
thinke
therfore
of
sacrifices
,
as
wayes
&
meanes
to
come
vnto
God
,
which
notwithstanding
are
of
no
force
except
a
sounde
&
perfect
truthe
be
annexed
vnto
the
same
.
Bu.
So
that
our
Sauiour
Christ
did
very
well
oppose
this
general
sentence
of
religion
to
his
aduersaries
.
C.
For
vnder
this
worde
(
mercy
)
he
comprehendeth
all
the
partes
and
duties
of
humanitie
,
whiche
we
owe
vnto
oure
brethren
,
as
by
the
name
of
(
Sacrifice
)
he
meaneth
all
seremonies
and
externall
thynges
.
For
I
came
not
to
call
the
righteous
.
Bu.
Nowe
,
Christ
hauing
respect
to
that
whiche
he
spake
euen
now
,
that
he
came
a
Phisition
into
the
worlde
,
by
a
certayne
illation
and
exposition
,
he
concludeth
the
whole
disputation
,
and
those
whome
before
he
called
whole
and
strong
he
nowe
calleth
righteous
:
Not
that
he
meaneth
them
to
be
righteous
in
dede
,
but
because
they
bosted
&
thought
them selues
to
bee
righteous
,
as
did
the
Phariseis
.
These
thinking
them selues
to
be
absolute
,
perswaded
them selues
that
the
grace
of
God
pertained
nothing
at
all
to
their
perfection
and
this
was
the
cause
that
they
did
not
call
for
the
mercy
of
the
Lorde
.
For
what
nede
haue
the
righteous
of
mercy
?
So
that
here
their
offence
was
great
,
in
so
muche
that
the
Lorde
in
an
other
place
sayde
.
Iohn
9.
If
ye
were
blynde
then
had
ye
no
synne
,
but
nowe
ye
saye
we
see
,
therefore
your
synne
remayneth
.
Luke
,
16.
Again
he
sayde
,
Yee
are
they
whiche
iustifie
your selues
before
men
,
but
God
knoweth
your
hartes
.
C.
Wherefore
although
this
was
spoken
to
refelle
and
confute
,
the
pryde
and
hypocrisie
of
the
Scribes
,
yet
notwithstanding
,
generally
it
contayneth
a
profitable
doctrine
.
For
we
are
taught
that
the
grace
of
Christe
dothe
no
otherwyse
proffite
vs
,
then
when
we
acknowledging
our
synnes
,
and
syghing
vnder
the
burthen
of
the
same
,
come
humblely
vnto
hym
for
release
and
pardon
.
Furthermore
,
infirme
and
weake
consciences
,
are
erected
and
lyfted
vp
by
sure
truste
and
confidence
:
because
we
oughte
not
to
feare
that
Christ
wyl
reiecte
synners
,
for
whose
saluation
,
he
descended
from
his
heauenly
glorye
into
this
wycked
worlde
.
M.
But
we
muste
note
that
he
sayth
not
,
I
came
to
constrayne
synners
but
to
call
synners
.
The
mercy
of
God
is
the
medicine
of
the
soule
.
Whereby
we
may
gather
what
kynde
of
persones
the
medicine
of
the
grace
of
God
would
haue
vs
to
be
,
namely
suche
as
are
desyrous
of
saluation
and
wyllyng
to
receiue
the
same
:
for
he
reiecteth
the
vnwillyng
.
Math.
5.
Hereupon
it
is
written
,
Blessed
are
they
that
hunger
and
thyrste
after
righteousnes
,
for
they
shal
be
satisfied
.
Neither
doth
Christe
saye
here
,
I
am
come
to
call
some
or
a
fewe
,
but
generally
all
:
excludynge
none
.
C.
But
we
muste
note
this
also
,
which
followeth
.
To
repentaunce
.
That
we
may
know
,
how
that
pardon
is
graunted
vnto
vs
not
to
synne
or
offende
styll
,
but
that
afterwarde
we
may
leade
a
godly
,
holy
,
and
vertuous
lyfe
.
For
vpon
this
condition
he
dothe
reconcile
vs
to
his
father
,
that
we
being
redemed
by
his
bloud
may
offer
our selues
liuely
sacrifices
,
as
saynt
Paule
saythe
:
The
grace
of
God
that
bryngeth
saluation
,
hath
appeared
to
all
men
,
and
teacheth
vs
that
we
shoulde
deny
vngodlines
,
and
worldly
lustes
,
and
that
we
should
lyue
soberly
,
and
righteously
,
Tit.
2.
and
godly
in
this
present
worlde
.
To
the
whiche
also
agreeth
the
saying
of
Zacharias
,
That
we
being
deliuered
out
of
the
handes
of
our
enemies
,
may
serue
him
without
feare
in
holines
and
righteousnes
all
the
dayes
of
our
lyues
.
Luke
●…
M.
For
repentaunce
is
nothing
els
but
a
conuersion
of
the
mynde
,
Rep●…
and
an
alteration
of
the
former
opinion
:
Esay
●…
as
appeareth
by
the
saying
of
the
Prophetes
,
Tourne
vnto
me
and
ye
shal
be
safe
.
Againe
.
Ezec●…
I
wil
not
the
death
of
a
synner
,
Acte●…
but
that
he
tourne
and
liue
.
Also
,
repente
and
amende
that
your
synnes
may
be
done
away
.
14
Then
came
the
disciples
of
Iohn
vnto
hym
,
saying
:
why
do
we
and
the
Phariseis
faste
for
the
most
part
,
but
thy
disciples
faste
not
.
Then
came
to
him
the
disciples
.
M.
It
is
not
the
least
among
the
miracles
of
the
wisdome
of
God
,
when
that
he
dothe
oftentymes
manifeste
and
confirme
his
truthe
,
by
the
resistaunce
and
gainsayinge
of
the
wycked
.
The
whiche
thinge
(
as
in
all
other
places
)
so
in
this
may
manifestly
be
sene
:
whereupon
truely
no
small
proffite
commeth
vnto
vs
,
by
the
rebellion
of
the
Phariseis
.
Why
do
we
and
the
Phariseis
faste
.
C.
Luke
in
his
fifth
chapter
,
bringeth
in
the
Phariseis
speakinge
in
their
owne
persone
,
Luk●…
and
Marke
semeth
to
ioyne
them
both
together
.
Ma●…
Neither
is
there
any
doubt
but
that
the
Phariseis
by
this
wycked
deceite
and
wyle
,
pretended
to
wynne
and
allure
the
disciples
of
Iohn
on
their
part
,
and
to
make
them
contende
with
the
disciples
of
Christe
:
The
congruitie
in
prayers
and
fastinges
,
was
a
plausible
prouocation
and
intisement
of
societie
:
but
the
contrary
opinion
and
reason
of
Christe
,
was
an
occasion
of
discorde
and
priuy
hatred
,
to
waywarde
and
curious
persones
being
to
muche
addicted
to
their
owne
willes
.
By
this
example
we
are
admonished
and
taught
wisely
to
take
hede
,
least
by
some
light
pretence
,
the
wycked
and
crafty
men
do
sowe
discorde
and
dissention
among
vs
.
For
Sathan
is
wonderfull
busy
in
this
practise
:
and
againe
it
is
an
easy
matter
for
vs
to
bee
troubled
about
nothyng
.
But
we
ought
specially
to
take
hede
,
leaste
that
the
vnitie
and
agrement
of
oure
faythe
be
cut
asunder
by
suche
externall
rites
and
ceremonies
,
and
leste
the
bonde
of
charitie
be
broken
.
With
this
disease
many
are
infected
,
in
that
they
seke
more
then
is
necessary
to
stablishe
the
ceremonies
and
elementes
of
the
worlde
,
●…os
.
2.
as
Paule
sayth
.
Furthermore
,
there
commeth
another
euel
of
curiositie
&
disdayne
that
is
,
●…ositie
.
euery
one
seketh
to
bring
all
the
worlde
to
his
example
.
If
any
thing
please
vs
,
we
couet
straightway
to
haue
the
same
a
lawe
,
that
others
may
depend
vpon
our
arbitrement
.
Nowe
forasmuche
as
we
do
reade
that
the
disciples
of
Iohn
laboured
with
this
disease
,
●…es
con●…
not
in
●…de
●…s
.
&
were
taken
with
these
snares
of
Sathan
,
let
vs
learne
&
vnderstand
,
that
sanctimony
&
pietie
is
not
placed
in
external
thinges
:
&
let
vs
learne
also
to
brydell
our selues
with
the
byt
of
moderation
and
equitie
,
least
that
we
seke
to
bring
al
men
to
our
opinion
,
but
rather
let
euery
man
haue
his
owne
libertie
.
M.
Furthermore
,
that
the
disciples
of
Iohn
were
enuious
against
Christe
,
for
a
certaine
zeale
they
bare
vnto
their
maister
,
it
is
euident
by
S.
Iohn
,
where
he
saith
:
There
arose
a
question
betwene
Iohns
disciples
and
the
Iewes
,
about
the
purifying
.
And
they
came
vnto
Iohn
,
〈…〉
3.
&
sayde
vnto
hym
Rabby
,
he
that
was
with
thee
beyonde
Iordane
,
(
to
whome
thou
barest
wylnes
)
beholde
the
same
baptizeth
&
all
men
come
vnto
him
.
But
here
the
Phariseis
beinge
the
authours
of
this
question
,
do
obiecte
the
disciples
,
not
them selues
alone
,
to
th
ende
thei
might
burthen
and
charge
the
cause
of
Christe
with
the
authoritie
of
Iohn
:
As
if
(
reproching
)
they
shold
haue
said
.
Thou
bearest
an
outward
shew
of
holines
,
and
thou
wilt
seme
to
sowe
the
doctrine
of
a
more
perfecte
life
:
howe
commeth
it
to
passe
then
that
ye
do
not
onely
prophane
your selues
with
the
company
of
synners
,
but
also
do
temper
and
refrayne
youre selues
from
the
workes
of
your
own
religion
,
as
fastinges
and
prayers
,
with
the
whiche
we
exercise
our selues
diligently
?
But
thy
disciples
faste
not
.
A.
Luke
hath
,
but
thy
disciples
eate
and
drynke
.
C.
But
as
concerning
prayers
and
fastynges
,
we
must
thynke
thus
,
that
Iohn
did
exercyse
his
disciples
,
with
a
certayne
rule
and
prescripte
order
,
and
to
this
ende
,
they
had
certayne
dayes
appoynted
them
to
faste
,
and
a
certayne
prescripte
forme
of
praying
and
appoynted
houres
:
Therefore
we
must
counte
these
prayers
among
externall
rytes
.
For
although
the
inuocation
of
God
in
spirituall
worshipping
,
hath
the
preheminence
,
yet
notwithstanding
that
order
being
framed
&
applied
to
the
rudenes
of
men
,
is
worthely
numbred
among
ceremonies
&
indifferent
things
,
the
obseruation
whereof
oughte
not
to
muche
to
be
vrged
.
But
why
the
discipline
of
Iohn
was
more
austere
then
the
discipline
of
Christe
,
we
haue
spoken
already
,
and
shall
haue
hereafter
a
more
conuenient
place
to
speake
of
the
same
.
B.
In
the
meane
tyme
let
vs
note
howe
that
these
Phariseis
do
very
wel
expresse
and
paynte
foorth
the
hypocrites
of
these
our
dayes
.
Hypocriticall
holines
.
For
nothing
is
counted
holy
among
hypocrites
,
but
that
whiche
dothe
altogether
differ
from
the
common
manner
and
custome
of
lyfe
:
that
whiche
is
austere
and
straighte
that
(
I
say
)
semeth
vnto
them
moste
holy
.
15
And
Iesus
sayde
vnto
them
:
Can
the
brydegromes
children
mourne
so
long
as
the
brydegrome
is
with
them
?
But
the
dayes
will
come
when
the
brydegrome
shal
be
taken
from
them
,
and
then
shall
they
faste
.
Can
the
brydegrome
.
E.
The
Greke
texte
hath
.
Can
the
children
of
the
bryde
chamber
,
whiche
is
more
then
the
chyldren
of
the
brydegrome
,
or
the
brydegromes
companions
,
or
the
housholde
gestes
.
Christe
aunswereth
here
to
their
obiection
when
they
sayde
:
Thy
disciples
faste
not
.
C.
And
he
excuseth
his
disciples
by
the
circumstaunce
of
the
tyme
,
because
God
as
yet
would
receyue
them
pleasauntly
,
euen
as
if
they
were
at
a
marriage
or
weddynge
.
For
he
compareth
hym selfe
to
a
brydegrome
,
whiche
chereth
and
delyghteth
his
gestes
by
his
presence
.
Many
thynke
that
this
similitude
is
taken
out
of
the
testimony
of
saynt
Iohn
the
Baptiste
,
when
he
sayde
:
Iohn
.
3.
he
that
hath
the
bryde
is
the
bridegrome
:
the
whiche
opinion
although
it
be
not
to
be
disalowed
,
yet
notwithstandinge
it
is
not
infallible
.
This
is
sufficient
vnto
vs
,
that
Christe
affirmeth
that
he
wyll
spare
his
disciples
so
longe
as
he
is
with
them
.
And
least
any
man
should
haue
enuy
at
them
for
the
commoditie
of
this
short
time
,
he
sheweth
straight
that
thei
shal
be
more
sharply
handled
afterward
For
the
day
will
.
B.
Nowe
he
sheweth
that
the
bridegrom
must
be
taken
from
them
,
that
is
his
carnall
presence
for
a
tyme
:
and
that
then
they
should
taste
of
many
troubles
,
&
that
then
in
time
they
should
geue
them selues
to
mourning
,
to
fasting
,
&
prayer
Signifying
that
they
in
the
beginninge
being
rude
,
ought
gently
to
be
intreated
,
&
being
tender
as
yet
,
ought
not
to
be
oppressed
with
greuous
workes
.
But
afterwarde
when
they
were
fully
renewed
,
they
shold
want
nothing
of
those
thinges
whiche
pertayne
to
newe
men
,
the
whiche
thinge
they
boldely
declared
,
both
in
the
Actes
of
the
apostles
,
and
also
in
their
Epistles
.
A.
This
sentence
therfore
agreeth
with
that
saying
of
Christe
,
where
he
sayth
:
When
I
sent
you
without
wallet
or
scrippe
,
and
shoes
,
did
ye
wante
any
thyng
?
And
they
sayde
no.
Luke
.
22.
Then
he
sayde
vnto
them
:
but
nowe
he
that
hath
a
wallet
,
let
hym
take
it
vp
,
and
likewyse
his
scrippe
.
And
he
that
hath
no
swerde
,
let
him
sel
his
coate
and
by
one
.
C.
But
the
excuse
whiche
Christe
bringeth
in
this
place
,
dependeth
vpon
this
,
that
fasting
&
prayers
do
belong
to
matters
of
sorrowe
&
trouble
:
I
meane
extraordinary
praiers
,
of
the
which
mention
is
made
here
.
For
Christe
wente
about
to
inure
his
disciples
with
great
troubles
by
litle
and
litle
,
wherby
they
might
learne
to
suffer
,
neyther
woulde
he
laye
vpon
them
as
yet
muche
,
Two
things
are
here
to
be
noted
.
tyll
they
had
gotten
vnto
them
more
strength
.
Here
two
lessons
may
be
gathered
.
The
first
is
this
,
If
God
at
any
tyme
voutchesafe
to
beare
with
the
infirmitie
of
our
brethren
,
and
gently
handle
them
,
we
our selues
being
more
strayghtlye
dealte
withall
at
his
handes
,
yet
I
saye
for
all
this
muste
we
not
be
dismayde
or
discouraged
.
The
seconde
lesson
is
:
If
it
please
God
at
any
tyme
to
release
vs
of
trouble
,
of
sorrow
,
and
of
persecution
,
we
must
then
beware
that
we
exceade
not
in
pleasure
,
and
pastime
:
but
rather
we
must
call
to
mynde
that
the
mariage
lasteth
not
alwaies
,
and
that
the
wedding
will
haue
an
ende
.
16
No
man
putteth
a
pece
of
new
clothe
in
an
olde
garment
.
For
then
taketh
he
away
the
per●…
from
the
garment
,
and
the
rente
is
made
worse
.
No
man
putteth
a
pece
.
C.
By
twoo
similitudes
our
Sauiour
Christ
cō●●emeth
the
next
sentence
:
of
the
whiche
the
one
is
taken
of
garmentes
,
the
other
o●…
wyne
vessels
.
B.
He
intended
by
these
parables
to
declare
,
that
at
the
firste
great
&
intollerable
burthens
not
necessary
,
ought
not
to
be
layd
vpon
his
disciples
,
being
weake
&
altogether
rude
:
These
bu●…●…ens
●●re
fastinges
and
extraordinary
prayers
,
the
whiche
workes
are
so
spirituall
,
that
no
man
can
be
sufficiently
exercised
in
them
so
sone
as
he
entreth
into
religion
.
These
workes
procede
from
the
holy
ghost
:
which
was
the
cause
why
Christ
neuer
comaunded
them
.
The
diuersitie
of
wittes
requireth
some
moderation
,
that
one
〈◊〉
may
apply
him selfe
to
another
.
If
a
man
require
some
great
&
laborouse
worke
to
be
done
of
him
which
is
sicke
,
the
sicke
man
fainteth
,
&
for
weakenes
&
imbeculitie
he
is
vnable
to
do
it
.
Fas●…
be
vs●…
volu●…
wyll
,
〈◊〉
by
co●…
If
a
man
con●…trayne
those
to
faste
which
can
not
beare
it
,
it
is
then
a
violent
thing
done
by
compulsion
,
neither
doth
it
make
them
the
better
,
but
it
bringeth
to
passe
the
Hypocrites
therby
are
more
arrogant
,
that
is
,
like
vnto
Phariseis
.
If
Christe
thefore
at
their
instant
wold
haue
burthened
his
disciples
being
rude
,
&
as
yet
nothing
at
all
spiritual
,
them
he
shoulde
haue
done
nothing
,
but
haue
made
them
more
insolent
&
shameles
Hipocrites
.
He
compareth
them
therfore
to
an
old
pece
of
clothe
,
which
being
worne
,
is
soone
torne
and
rente
:
to
this
if
thou
sowe
a
newe
and
stronge
piece
of
clothe
,
it
marreth
the
seame
,
and
the
rente
is
worse
.
Then
he
compareth
them
againe
to
earthen
vessels
,
which
are
not
of
strength
sufficient
to
abide
the
force
of
new
wine
,
being
as
yet
vnspourged
.
So
that
by
this
he
doth
signifie
,
that
he
beareth
with
his
dysciples
,
beinge
yet
but
younge
scollers
,
and
not
ablee
to
do
that
whiche
they
shoulde
by
reason
of
infirmitie
.
This
similitude
therefore
is
verye
●…pte
,
seruinge
ryghte
well
for
this
matter
.
Although
it
myghte
seeme
not
in
all
pointes
to
agree
.
For
Christe
compareth
not
his
disciples
to
oulde
bottelles
,
and
oulde
clothes
,
as
thoughe
they
had
bene
worne
before
by
longe
vse
:
But
he
compareth
them
to
suche
thinges
,
because
they
were
weake
and
not
stronge
.
The
somme
then
of
this
doctrine
is
,
that
al
are
not
to
be
brought
to
one
forme
and
manner
of
lyfe
,
because
the
condition
is
not
alyke
,
neyther
do
all
thinges
with
al
men
agree
:
So
that
the
weake
muste
be
spared
,
leaste
they
synke
vnder
their
burthen
,
and
be
ouercome
with
violence
.
17
Neyther
do
men
put
newe
wyne
into
oulde
bottels
:
els
the
bottels
breake
,
and
the
wyne
runneth
out
,
and
the
bottels
perishe
:
but
they
put
newe
wyne
into
newe
bottels
,
and
both
are
saued
together
.
Bu.
Olde
wyne
was
wonte
to
be
put
after
the
manner
of
oyle
into
Goates
skins
,
euen
as
we
do
put
it
into
our
wyne
vessels
.
They
therefore
that
are
skilfull
in
vintage
,
or
making
of
wyne
,
brewe
their
newe
wyne
into
newe
vessels
,
and
their
olde
wyne
they
put
into
olde
vessels
.
For
they
whiche
put
newe
wyne
into
oulde
vessels
,
suffer
double
losse
,
that
is
to
say
:
when
the
newe
wyne
worketh
or
spourgeth
,
the
vessels
breake
,
and
the
wyne
perisheth
.
Luke
onely
addeth
sayinge
:
And
there
is
no
man
whiche
drynketh
of
the
olde
that
wyll
by
and
by
drynke
of
the
newe
,
〈…〉
.
for
he
saythe
the
oulde
is
better
:
Which
sentence
agreeth
very
well
with
that
which
wente
before
.
C.
For
by
this
the
Phariseis
are
admonished
that
they
attribute
not
more
then
is
mete
and
conuenient
to
olde
custome
.
18
While
he
thus
spake
vnto
them
,
beholde
,
there
came
a
certayne
Ruler
and
worshipped
hym
,
sayinge
:
my
daughter
is
euen
nowe
disceassed
,
but
come
and
lay
thy
hande
vpon
her
and
she
shall
lyue
.
Whyle
he
thus
spake
.
Bu.
Nowe
the
Euangeliste
retourneth
to
the
description
of
the
dedes
or
benefites
of
Christe
:
and
by
this
present
history
,
he
sheweth
that
our
Sauiour
Iesus
Christe
is
lorde
,
〈◊〉
.
1.
both
of
lyfe
and
death
,
who
(
as
the
apostell
saith
)
hath
put
away
death
,
and
hath
brought
life
,
&
immortalitie
,
vnto
light
through
the
Gospel
.
C.
But
they
which
imagin
that
this
history
differeth
from
that
which
Marke
and
Luke
describe
,
are
so
plainely
confuted
,
by
the
order
of
the
texte
,
that
the
matter
nedeth
no
long
disputation
.
All
thrée
Euangelistes
(
saye
they
)
make
mention
,
that
Christ
was
intreated
of
the
Ruler
to
com
home
to
his
house
,
to
heale
his
daughter
.
Nowe
by
this
meanes
it
should
seme
not
to
be
al
one
,
because
Matthew
pretermitteth
this
name
of
Iayrous
,
&
Marke
&
Luke
make
mention
of
the
same
:
Again
Matthewe
bringeth
in
the
father
him self
saying
,
my
daughter
is
euen
now
departed
.
And
the
other
two
say
,
that
she
was
but
euen
now
at
the
pointe
of
death
:
and
that
Christe
was
certified
that
she
departed
,
euen
as
he
was
comming
with
Iayrous
to
the
house
.
But
there
is
no
absurditie
in
this
that
Matthewe
briefly
and
in
fewe
wordes
toucheth
that
,
whiche
the
other
two
Euangelistes
discourse
at
large
.
But
when
as
all
thinges
do
so
aptly
agree
,
when
as
so
many
circumstances
vnite
&
conioyne
in
one
,
yea
in
such
wise
,
that
thrée
fingers
as
it
were
at
once
,
do
demonstrate
&
poynte
out
one
thing
,
ther
is
no
reason
,
why
thei
should
drawe
this
narration
to
dyuers
tymes
.
The
thrée
Euangelistes
with
one
consent
do
declare
,
that
Christe
was
intreated
of
the
Ruler
of
the
Synagoge
to
come
home
to
his
house
,
and
in
his
iourney
,
how
a
woman
diseased
with
the
flure
of
bloud
,
by
the
priuy
touching
of
his
garment
was
healed
,
&
how
Christ
(
at
the
last
when
he
was
come
into
the
Rulers
house
)
raysed
vp
his
daughter
.
Truely
there
is
no
nede
here
of
any
longe
circumstance
,
to
proue
that
these
three
Euangelistes
declare
in
this
all
one
history
.
Let
vs
nowe
therefore
come
to
the
matter
.
Beholde
there
came
a
Ruler
.
M.
This
semeth
here
to
be
the
intent
,
meaning
,
and
purpose
of
Matthewe
:
That
when
as
after
the
manner
aforesaid
,
Christ
had
geuen
an
answere
to
the
phariseis
of
their
demaunde
,
&
also
had
satisfied
the
disciples
of
Iohn
,
of
whom
he
was
counted
for
a
wicked
man
,
for
a
glotton
,
for
a
frende
and
companion
of
Publicanes
and
synners
,
and
for
suche
a
one
as
instructed
and
exhorteth
none
of
his
to
pietie
&
godlines
.
Whilest
(
I
saye
)
they
had
this
opinion
of
him
,
behold
occasion
is
offered
,
by
the
which
,
not
with
wordes
,
but
by
the
power
and
finger
of
God
,
is
declared
,
whether
the
Phariseys
with
the
disciples
of
Iohn
,
were
more
holye
then
Christe
and
his
.
By
the
which
not
the
hypocrisie
of
fastinge
is
set
foorthe
,
but
the
power
,
strengthe
,
beneficence
,
and
mercy
of
God
.
Marke
and
Luke
saye
,
that
he
was
a
Ruler
of
the
Synagoge
,
the
which
kynde
of
men
,
truely
,
the
more
honoure
and
estimation
they
had
among
the
people
of
God
,
the
more
enemies
they
were
to
Christe
.
And
yet
for
all
this
,
the
Ruler
of
the
Synagoge
,
commeth
not
to
those
holy
and
deuout
fasters
,
but
vnto
Christ
Iesus
although
he
was
counted
of
some
an
abiecte
and
of
no
credit
.
Christe
hath
power
to
call
all
men
to
repentaunce
.
By
the
whiche
example
we
are
taughte
to
dispayre
of
no
sorte
of
men
.
And
worshipped
him
saying
.
C.
Worship
here
is
taken
for
bowynge
the
knee
as
we
may
gather
by
the
woords
of
Marke
and
Luke
:
Neyther
did
this
Ruler
,
this
Iayrouse
,
geue
vnto
Christe
any
deuine
honoure
,
but
he
worshipped
hym
as
a
Prophete
.
My
daughter
is
euen
nowe
disceassed
.
Although
it
appeare
by
the
other
two
Euangelistes
,
that
the
faythe
of
this
Ruler
went
not
so
farre
that
he
thoughte
that
Christe
was
able
to
restore
the
lyfe
of
his
daughter
:
yet
notwithstanding
,
there
is
no
doubt
but
he
beinge
reprehended
of
Christe
,
hadde
a
better
hope
afterwarde
then
he
broughte
from
home
at
the
fyrste
.
But
Matthewe
studying
and
endeuourynge
hym selfe
,
to
be
shorte
,
and
briefely
to
declare
the
thyng
as
it
was
done
,
sheweth
that
in
the
beginning
,
whiche
was
done
afterwarde
and
lastly
.
Notwithstanding
the
history
must
be
ordered
thus
,
that
at
the
firste
Iayrouse
desyred
Christ
to
heale
his
daughter
of
her
disease
,
afterwarde
he
requested
him
to
restore
her
from
death
to
lyfe
,
after
I
meane
that
Christ
had
incouraged
and
strengthened
hym
.
Affliction
maketh
vs
to
come
vnto
Christe
.
M.
Here
we
sée
the
proffite
of
afflictions
in
this
,
that
the
Ruler
being
brought
vnto
Christe
by
the
necessitie
of
his
daughters
death
,
sought
for
helpe
at
his
hands
,
where
as
otherwyse
he
woulde
haue
had
nothing
to
do
with
hym
for
feare
of
the
Iewes
.
But
come
and
laye
thy
hande
.
B.
Here
is
to
be
noted
howe
truely
our
Sauioure
Christe
sayde
,
Math.
8.
when
he
spake
of
the
Centurion
,
that
he
founde
not
so
great
faythe
in
Israell
.
For
he
requested
not
Christe
to
come
to
his
house
,
but
had
hym
that
he
would
speake
the
woorde
onely
,
and
his
sonne
should
lyue
:
But
this
man
dothe
not
only
beseche
him
to
come
to
his
house
but
also
to
laye
hande
vpon
his
daughter
:
so
that
he
beleued
not
as
did
the
Centurion
,
who
thoughte
that
he
coulde
do
all
thinges
with
his
woorde
onely
.
C.
Here
therefore
we
haue
a
worthy
example
of
the
sufferaunce
of
God
.
This
man
here
attributeth
no
vertue
or
power
vnto
Christe
,
but
onely
by
touchyng
with
the
hande
:
And
so
sone
as
he
heard
by
the
messenger
that
she
was
departed
,
by
&
by
he
is
quite
without
hope
of
any
farther
remedy
.
M.
He
beleued
that
the
presence
of
Christe
,
(
as
of
some
holy
man
)
myghte
muche
prffite
her
.
Iohn
●…
So
Martha
and
Mary
sayde
vnto
Christe
.
Lorde
if
thou
haddest
bene
here
,
our
brother
had
not
bene
dead
.
So
Naman
the
Syrian
,
4.
Ki●…
despysed
the
commaundement
of
Elizeus
,
because
he
came
not
vnto
him
personally
to
touch
the
Leprosy
.
Iohn
●…
So
also
an
other
of
the
Rulers
of
the
people
sayde
vnto
Christe
:
Syr.
come
downe
I
pray
thée
,
or
euer
that
my
sonne
die
.
We
sée
therefore
that
the
faythe
of
this
Ruler
was
very
weake
.
In
the
which
notwithstanding
,
he
was
not
forsaken
as
we
shall
here
anone
.
19
And
Iesus
arose
and
followed
hym
,
and
so
did
his
disciples
.
And
Iesus
arose
.
M.
Here
appeareth
the
wonderfull
clemency
and
gentlenes
of
Christe
.
The
Iewes
excluded
all
those
out
of
the
temple
whiche
confessed
Christ
,
Iohn
●…
and
yet
for
all
that
Christ
casteth
not
the
same
in
the
Rulers
teethe
,
neyther
saith
he
,
why
commest
thou
vnto
me
,
whome
ye
so
hate
and
abhorre
?
Nowe
that
thou
arte
oppressed
and
greued
,
thou
runnest
vnto
me
for
helpe
.
Moreouer
,
he
did
not
obiecte
against
him
the
imbecillitie
&
imperfection
of
his
faythe
,
sayinge
:
Doest
thou
thinke
that
I
am
not
able
to
restore
vnto
thee
thy
daughter
without
the
laying
on
of
my
handes
?
What
should
I
go
with
with
suche
a
one
?
He
did
not
thus
saye
,
but
quietly
rysinge
,
graunteth
the
asker
his
requeste
.
C.
Therefore
,
wheras
he
harkeneth
to
his
prayers
,
and
animateth
him
to
hope
well
,
●…e
dothe
●…cte
vs
●…hstan●…●…ur
in●…e
.
and
to
trust
for
the
best
,
it
is
a
document
,
that
howe
lyttell
so
euer
his
faythe
were
,
yet
was
it
not
reiected
.
Although
therfore
we
haue
not
so
parfecte
a
faythe
as
we
oughte
to
haue
,
yet
neuerthelesse
there
is
no
cause
why
oure
weakenesse
shoulde
let
or
dyscourage
vs
to
praye
styll
.
And
his
discip
.
M.
Marcke
sayth
that
much
people
followed
him
,
and
thronged
him
.
and
Luke
saith
,
as
he
wente
,
the
people
thronged
hym
.
The
people
are
very
curiouse
often
times
,
to
beholde
straunge
and
vnwonted
thynges
,
as
we
maye
here
well
perceyue
.
Euery
man
desired
to
see
a
miracle
,
and
therfore
they
thought
they
could
neuer
come
nighe
enoughe
vnto
Christ
:
in
so
muche
that
they
thronged
him
.
Chryste
therefore
in
his
tyme
,
when
he
wente
about
to
heale
the
sicke
,
and
to
do
myracles
,
had
manye
followers
and
gasers
on
,
but
a
fewe
hearars
,
that
hearde
as
they
ought
to
heare
.
So
that
when
any
crosse
or
trouble
came
,
they
forsooke
him
,
and
lefte
him
alone
.
20
And
beholde
,
a
woman
whiche
was
disseased
with
an
issue
of
bloud
twelue
yeres
,
came
behind
him
and
touched
the
hemme
of
his
vesture
.
And
beholde
,
a
woman
.
Bu.
The
story
begon
,
is
broken
of
in
the
middest
,
and
the
miracle
whiche
happened
in
the
waye
is
sette
in
,
and
(
as
it
were
)
interlyned
.
As
the
hystorye
of
the
leprouse
man
,
and
of
Peters
wyues
mother
,
sicke
of
a
feuer
,
dothe
teache
and
declare
that
Chryste
is
the
phisition
,
●…se
●…ole
●…auen
●…on
.
&
lorde
of
all
disseases
,
euen
so
doth
this
history
also
of
the
woman
troubled
with
a
bloudy
yssue
so
many
yeres
,
teache
the
lyke
,
&
declare
vnto
vs
that
there
is
nothing
so
incurable
&
far
gon
,
which
can
not
be
healed
,
by
the
vertue
and
power
of
Christ
.
Twelue
yeres
.
The
Euangelistes
do
expreselye
saye
,
that
this
fluxe
of
bloudde
contynued
by
the
space
of
twelue
yeres
:
shee
notwithstandinge
sekynge
all
that
time
for
remedye
,
in
so
muche
,
〈◊〉
5.
that
she
spent
all
her
goodes
vppon
phisicke
:
by
the
whiche
the
glorye
of
the
myracle
dothe
the
more
appere
.
M.
Let
vs
now
see
therefore
,
what
this
woman
did
in
thynges
withoute
hope
of
remedy
,
of
what
force
Fayth
is
,
and
also
what
the
power
&
beneuolence
of
Christe
can
brynge
to
passe
.
Came
behynde
hym
,
and
touched
.
A.
Marcke
sayth
,
that
when
she
hearde
of
Iesus
she
came
into
the
preace
behynd
him
.
There
is
mention
made
then
that
she
hearde
of
Iesu
:
and
no
doubte
she
dyd
so
,
namelye
of
such
as
made
report
of
Iesus
,
by
whose
fame
shee
was
moued
to
seeke
for
health
.
Nowe
it
was
necessary
,
that
those
thynges
which
she
hearde
of
Chryst
were
not
comon
or
humaine
,
or
suche
reportes
as
are
wont
to
go
of
phisitions
for
their
cures
.
For
hereby
she
coulde
conceiue
no
hope
of
healthe
,
hauing
so
often
proued
what
they
were
able
to
do
by
that
facultie
.
It
is
necessary
therfore
that
those
things
whiche
she
herde
of
Iesu
were
deuyne
,
&
not
humaine
,
wherby
she
was
broughte
to
that
fayth
,
whiche
afterwarde
she
declared
.
But
what
were
those
thynges
that
were
so
deuine
?
Surely
euen
the
same
whiche
he
did
euery
where
:
whereby
he
declared
him selfe
to
be
one
,
to
whom
there
was
nothinge
to
hard
,
which
could
heale
all
kynde
of
disseases
,
whiche
came
to
this
ende
,
to
helpe
the
misery
of
man
,
and
therefore
hee
is
that
trewe
Messias
,
whiche
was
promised
of
God
to
come
in
these
later
tymes
by
the
prophetes
:
whiche
receiued
all
with
gentlenesse
&
good
will
,
whiche
despised
none
,
whiche
offered
him selfe
to
all
:
to
be
shorte
,
whiche
was
the
sauynge
healthe
of
mankynde
.
21
For
she
sayd
within
her selfe
:
if
I
may
touche
but
euen
his
vesture
onely
,
I
shall
be
safe
.
C.
Wheras
this
woman
thinketh
within
her selfe
,
that
she
shal
be
whole
,
if
shee
maye
but
onelye
touche
the
vesture
of
Christ
,
it
was
trewely
the
singular
motion
of
the
spirite
of
God
,
neyther
ought
it
to
be
thought
a
common
matter
.
Superstition
in
imitation
of
saynctes
.
We
knowe
howe
arrogantlye
superstition
daunceth
in
foolyshe
and
rashe
imitation
of
sainctes
:
but
truely
they
are
apes
,
and
not
imitatours
or
followers
,
whiche
vsurpe
any
syngular
example
,
without
the
commandement
of
God
,
and
by
their
owne
immagination
,
rather
then
by
the
direction
of
goddes
spirite
.
It
may
be
,
that
the
faythe
of
the
woman
had
some
falte
,
and
errour
annexed
with
it
,
which
Christ
by
fauoure
might
suffer
and
forbeare
.
Feare
is
contrary
to
faith
.
Trewely
in
that
she
trembleth
and
feareth
,
her
owne
conscience
accusing
her
,
it
is
a
signe
of
doubte
which
is
contrarye
to
fayth
and
voyde
of
excuse
.
Why
came
she
not
rather
vnto
Chryste
,
without
delaye
?
If
reuerence
stayed
her
,
yet
notwithstanding
,
from
whence
shoulde
shee
haue
hoped
for
helpe
,
but
onely
from
his
mercy
?
Howe
commeth
it
to
passe
then
that
she
feareth
offence
,
if
she
hadde
bene
perswaded
of
his
fauour
?
Christe
for
all
this
voutchesafeth
to
receyue
her
fayth
,
accordynge
to
that
whiche
we
saide
euen
nowe
,
that
God
dothe
deale
mercifullye
and
louingly
with
those
that
are
his
,
receiuinge
to
his
fauoure
their
weake
and
imperfecte
faythe
,
not
imputynge
vnto
them
theyr
fault
and
imparfection
.
The
woman
therfore
(
Faith
being
her
guide
)
commeth
vnto
Christ
.
But
where
as
she
dothe
rather
seke
her
health
by
touching
of
his
vesture
,
then
by
commynge
vnto
hym
by
prayer
and
intreatie
,
peraduenture
she
dyd
it
by
an
vndiscrete
and
rashe
zeale
,
declinynge
a
littell
out
of
the
way
,
speciallye
when
as
a
littell
after
she
declareth
that
she
did
com
doubtingly
with
a
troubled
mind
.
But
admit
that
she
was
led
by
the
spyrite
to
do
thus
,
yet
notwithstanding
this
abideth
sure
,
that
our
faith
ought
not
by
priuate
example
to
be
caryed
hyther
and
thyther
:
because
we
ought
whollye
to
grounde
the
same
vppon
the
woorde
of
God
,
accordinge
to
the
sayinge
of
S.
Paule
.
Roma
10.
Faith
commeth
by
hearinge
,
and
hearing
commeth
by
the
woorde
of
God
.
A.
Marcke
addeth
,
sayinge
,
And
straighte
waye
the
fountaine
of
bloudde
was
dried
vp
,
and
she
felt
in
hir
body
that
shee
was
healed
of
that
plague
.
Sickenesses
and
disseases
are
plagues
for
synne
.
Bu.
Whereby
we
maye
note
that
syckenesses
&
infirmities
,
are
called
plagues
,
by
the
which
God
dothe
scourge
men
,
to
make
them
to
know
theim selues
,
and
to
amende
.
And
then
it
followeth
.
Iesus
straight
way
felte
in
him selfe
,
that
vertue
proceded
out
of
hym
,
&
tourned
him
about
in
the
prease
and
said
:
who
touched
my
clothes
.
Obiection
.
C.
This
seemeth
an
absurd
thinge
,
that
Christ
should
bestow
grace
vpon
any
one
,
not
knowing
vpon
whom
he
bestowed
it
,
or
who
receiued
any
benefite
therby
.
Trewly
there
is
no
doubt
,
but
that
wittingely
,
Auns●…
and
wyllingelye
he
healed
the
woman
,
yea
,
there
is
no
doubt
,
but
that
by
the
secrete
operation
of
his
holye
Spirite
,
he
drewe
her
vnto
hym
,
to
the
ende
he
mighte
heale
her
:
but
he
asketh
who
it
was
after
a
strange
sorte
,
because
the
woman
her self
should
come
forthe
openly
,
and
witnesse
that
she
was
healed
.
If
Christ
should
haue
borne
witnes
of
his
myracle
,
he
shoulde
not
haue
ben
credited
,
and
therefore
the
woman
beinge
afraide
beareth
wytnesse
of
that
,
whiche
hapned
vnto
her
,
and
openly
declareth
the
same
:
whose
confession
was
of
great
force
-
22
But
Iesus
tourned
hym
aboute
,
and
when
he
sawe
her
,
he
saide
:
Daughter
be
of
good
comforte
,
thye
saythe
hath
made
the
safe
.
And
the
woman
was
made
whole
euen
the
same
tyme
But
Iesus
tourned
him
about
.
M.
The
woman
not
onely
for
the
kynde
,
but
also
for
the
maner
of
her
dissease
,
for
shame
,
crepeth
backewarde
,
as
thoughe
she
had
stolen
priuilie
this
benefite
of
her
healthe
.
But
Christe
,
partely
for
the
settynge
forthe
of
the
glory
and
power
of
God
,
and
partly
for
the
corroboratinge
and
strengthenynge
of
the
weake
faithe
of
the
rular
of
the
Synagogge
,
woulde
not
suffer
that
whiche
he
had
done
to
lye
hyd
,
but
requiringe
bothe
the
confession
of
the
dissease
,
and
also
the
acknowleginge
of
the
benefite
,
he
bryngeth
her
forth
in
the
middest
of
whom
he
was
towched
.
Daughter
be
of
good
.
A.
Here
ryseth
a
ques
-
It
was
saide
a
lyttelle
before
:
And
Iesus
knowinge
,
Ma●●
that
vertue
had
proceded
out
of
hym
,
And
Luke
hath
,
I
fele
vertue
to
go
out
of
mee
.
Moreouer
,
Luk●…●…
and
〈◊〉
the
vertue
of
the
lorde
was
presente
to
heale
them
.
Also
.
Al
the
people
sought
to
touche
him
because
that
vertue
went
out
of
him
.
When
as
therefore
the
power
of
the
lord
doth
heale
,
why
sayth
he
here
,
Thy
faith
hath
made
thée
safe
?
M.
He
saith
so
for
twoo
causes
,
The
one
is
,
that
althoughe
it
be
trewe
,
that
the
power
,
vertue
,
and
strength
onely
of
Chryste
,
dyd
heale
the
woman
,
as
it
dyd
others
also
,
notwythstanding
,
because
this
vertue
is
such
,
as
happeneth
vnto
none
,
that
is
,
it
happeneth
vnto
none
,
but
to
those
that
haue
faythe
:
and
onely
fayth
being
that
which
is
capeable
of
the
power
of
Christe
:
It
is
truely
saide
,
that
this
woman
is
healed
by
the
faithe
whiche
she
had
in
Christe
.
These
two
therefore
must
be
ioyned
together
,
that
is
to
saye
fayth
,
and
the
vertue
of
Christ
.
For
howe
great
soeuer
the
vertue
of
Christe
be
,
yet
it
offereth
not
it selfe
to
any
vnfaithfull
persone
:
as
it
is
sayde
in
an
other
place
,
〈◊〉
6.
he
coulde
not
do
many
miracles
in
his
countrey
,
because
of
their
vnbeliefe
.
Moreouer
,
excepte
the
vertue
of
Christe
be
present
,
and
the
wonderfull
goodnes
of
God
,
all
faithe
in
him
is
but
vayne
.
So
that
it
may
wel
be
said
,
This
woman
is
saued
by
faythe
,
but
the
power
,
grace
,
and
vertue
of
Christe
hath
brought
it
to
passe
:
and
agayne
it
maye
be
sayde
,
she
is
saued
by
the
power
of
Christe
,
when
as
notwithstandinge
she
was
not
saued
(
without
faythe
)
by
the
power
of
Christe
.
After
the
same
manner
we
must
thinke
of
faythe
&
the
grace
and
goodnes
of
God
.
We
are
sayde
to
be
saued
by
fayth
in
Christe
Iesus
,
when
as
notwithstanding
in
dede
we
are
saued
by
the
grace
and
mercy
of
God
.
Whereupon
saint
Paule
sayth
:
Ye
are
saued
by
grace
.
Againe
he
saithe
,
According
to
his
mercy
he
saued
vs
.
But
because
no
vnbeleuing
persone
is
saued
by
the
grace
of
God
,
and
none
can
be
partakers
of
the
goodnes
of
God
without
fayth
,
and
because
it
is
necessarye
,
that
the
grace
,
goodnes
,
and
mercy
of
God
,
be
apprehended
by
fayth
in
Christe
Iesu
:
●…race
〈◊〉
to●…
the
〈◊〉
sal●…
It
commeth
to
passe
that
saluation
and
ryghteousnes
,
be
ascribed
vnto
faythe
.
Faithe
can
not
be
without
grace
,
neyther
can
grace
be
withoute
fayth
.
And
therefore
Paule
,
when
he
had
once
sayd
,
ye
are
saued
by
grace
,
least
any
man
should
thinke
that
it
was
done
with
out
fayth
,
or
that
it
coulde
be
done
without
faythe
,
he
addeth
by
and
by
.
For
ye
are
saued
by
grace
through
faythe
.
〈◊〉
2.
The
other
cause
why
he
rather
sayd
,
thy
fayth
hath
saued
thee
,
then
my
vertue
hath
saued
thee
,
is
this
,
that
he
might
confirme
the
woman
in
the
same
faithe
whiche
she
had
taken
,
and
that
he
might
shewe
that
this
was
the
waye
to
attayne
saluation
,
and
to
be
partaker
of
the
power
of
God
.
The
which
he
should
not
haue
done
,
if
he
had
sayde
,
my
vertue
hath
saued
thee
,
for
so
he
shoulde
haue
preached
his
vertue
:
but
should
not
haue
declared
the
way
to
apprehende
the
same
.
By
faith
only
we
obtaine
remission
of
our
sinnes
.
C.
Now
as
Christ
attributed
the
healing
of
the
woman
to
fayth
:
So
it
is
sure
and
certayne
that
by
faithe
we
obtaine
remission
of
our
sinnes
,
by
the
whiche
we
are
reconciled
vnto
God
.
Marke
addeth
saying
,
daughter
,
Marke
.
5
thy
faythe
hath
saued
the
,
go
in
peace
and
be
whole
of
thy
plague
.
C.
Whereby
we
may
gather
that
the
benefite
whiche
she
had
receiued
,
was
then
truely
ratified
&
confirmed
,
when
she
harde
that
of
the
mouthe
of
Christe
,
whiche
already
she
had
founde
true
by
experience
.
By
these
wordes
therefore
the
conscience
of
the
woman
is
corroborated
and
confirmed
.
So
in
another
place
although
the
synnes
of
the
synful
woman
were
remitted
:
and
Christe
also
had
sayde
vnto
Symon
as
concerning
her
.
Symon
.
Luke
7
Many
synnes
are
forgeuen
her
,
because
she
loued
muche
:
Notwithstanding
to
the
ende
he
mighte
certefie
her
as
concerning
this
thing
,
he
said
thy
synnes
are
forgeuen
thee
.
A.
Now
let
vs
retourne
to
the
history
of
the
Ruler
of
the
Synagoge
.
Marke
,
as
concerning
that
matter
sayth
thus
:
Whyle
he
yet
spake
,
there
came
from
the
Ruler
of
the
Synagoges
house
certayne
whiche
sayde
:
Thy
daughter
is
dead
,
why
diseasest
thou
the
maister
any
farther
?
We
haue
already
shewed
of
howe
small
and
weake
fayth
this
Ruler
was
:
then
,
how
by
the
example
of
the
woman
healed
aforesayde
,
he
was
not
a
litle
erected
and
confirmed
:
but
nowe
againe
by
these
messengers
,
he
is
made
as
feble
and
weake
as
euer
he
was
.
By
the
whiche
example
the
temptation
of
fayth
is
depainted
vnto
vs
,
how
the
same
is
resisted
by
the
iudgement
and
sence
of
reason
.
For
he
beinge
erected
and
lifted
vp
by
the
woordes
of
Christe
,
whiche
he
spake
vnto
the
woman
saying
:
Go
in
peace
thy
faythe
hath
made
the
safe
,
conceiued
in
his
mynde
greater
thynges
of
Christe
then
he
did
before
:
but
by
and
by
,
this
message
being
broughte
by
his
seruauntes
,
his
truste
is
layde
in
the
duste
,
because
he
neuer
came
so
farre
as
to
beleue
that
Christe
by
his
power
,
was
able
to
rayse
vp
the
dead
.
But
what
sayde
Christe
vnto
this
?
Dothe
he
altogether
reiect
the
man
wauering
in
faith
?
No
truely
.
For
hearing
the
worde
that
was
brought
,
he
sayth
to
the
Ruler
of
the
Synagoge
.
Feare
not
,
only
beleue
.
Luke
sayth
,
feare
not
,
only
beleue
and
she
shall
be
safe
.
C.
The
messenger
of
death
brought
dispayre
,
because
he
craued
nothyng
at
the
handes
of
Christe
,
but
to
helpe
her
that
was
sicke
.
Christe
therefore
forbiddeth
to
shut
the
enteraunce
&
waye
to
grace
by
feare
and
distruste
,
to
the
whiche
grace
,
death
can
neuer
be
a
hynderaunce
.
Faith
maketh
all
thinges
possible
vnto
vs
.
For
in
that
he
sayth
:
Only
beleue
,
he
declareth
that
he
wanteth
not
power
,
so
that
Iayrouse
would
admitte
and
receiue
the
same
,
whiche
can
be
done
by
no
other
meanes
then
by
faythe
.
And
truely
euen
as
it
fared
with
Iayrouse
,
so
commeth
it
to
passe
with
many
of
vs
.
For
God
often
tymes
would
deale
a
great
deale
more
liberally
with
vs
,
if
we
were
not
so
harde
of
beliefe
:
but
oure
straightnes
,
our
precisenes
,
doth
let
and
hynder
hym
to
power
his
giftes
plentifully
vpon
vs
.
To
be
shorte
,
in
this
place
we
are
taught
that
we
cannot
beleue
to
muche
,
because
our
faythe
be
it
neuer
so
large
,
cannot
comprehende
the
hundreth
parte
of
the
goodnes
of
God
.
Furthermore
,
here
we
see
the
goodnes
of
Christe
,
and
the
care
that
he
had
to
heale
those
that
were
sycke
and
diseased
,
because
he
is
not
ignoraunt
of
our
infirmities
and
temptations
.
Moreouer
,
this
ought
to
be
a
great
consolation
vnto
vs
,
that
he
neglecteth
not
those
that
are
his
,
but
helpeth
them
so
sone
as
nede
requireth
.
Laste
of
all
when
as
so
straightly
he
requireth
faithe
of
this
Ruler
,
he
plainely
declareth
,
that
he
seketh
for
nothing
but
faith
only
.
For
where
vnbeliefe
is
,
there
can
not
the
power
and
strengthe
of
God
exercise
it self
.
A.
On
the
contrary
parte
,
Mark
9.
all
thynges
are
possible
to
hym
that
beleueth
.
23
And
when
Iesus
came
into
the
Rulers
house
,
and
sawe
the
minstrelles
,
and
the
people
making
a
noyse
.
C.
The
Euangelistes
reherse
mourning
,
to
make
the
faithe
of
resurrection
more
sure
,
for
Christe
reprehended
and
blamed
greatly
their
lamentation
and
wepinge
,
as
appeareth
in
Marke
,
when
he
sayde
,
why
make
ye
this
a
do
and
wepe
?
Matthewe
playnely
affirmeth
that
there
were
mynstrelles
,
which
thing
was
not
wonte
to
be
excepte
the
party
were
certainly
knowen
to
be
dead
,
and
their
exequies
and
funeralles
a
preparing
.
And
although
they
vsed
after
this
fashion
,
to
honour
their
dead
,
and
to
furnishe
and
decke
their
buriall
:
Yet
notwithstanding
,
we
see
that
the
worlde
is
not
onely
ready
to
nourishe
,
but
also
to
styrre
vp
their
owne
vyces
,
and
to
adde
vnto
the
same
.
If
we
be
desyrous
to
knowe
what
absurde
fashions
the
Gentiles
vsed
,
in
bewayling
their
dead
:
we
may
reade
Lucianus
,
wher
he
writeth
of
mourning
.
Lu●…
lib.
●…
Lu●…
This
vse
was
a
signe
of
humanitie
,
but
we
must
alwayes
obserue
a
meane
in
all
our
doinges
.
For
where
as
there
is
hope
of
eternall
lyfe
,
Ho●●●…geth●…●…tion
.
there
is
comforte
and
consolation
.
But
when
as
we
geue
the
brydell
,
libertie
,
and
the
ful
scope
to
weping
,
lamentation
,
and
mourning
,
then
are
we
cleane
without
hope
:
and
we
do
also
therby
resiste
God
and
his
wyll
.
Therefore
immoderate
lamentation
is
a
signe
of
infidelitie
.
1.
〈◊〉
The
faithfull
can
measure
their
mourninge
,
but
the
vnbeleuinge
fret
against
God
,
and
are
ouercome
with
sorrowe
.
Reade
the
apostell
Paule
to
the
Thessalonians
.
Where
the
apostell
dehorteth
Christians
from
vnmeasurable
mourning
,
saying
in
the
end
of
the
same
chapter
.
Wherfore
,
comfort
your selues
one
another
with
these
wordes
.
24.
He
sayth
vnto
them
:
get
you
hence
,
for
the
maide
is
not
dead
but
slepeth
.
And
they
laughed
him
to
scorne
.
He
saith
vnto
them
.
C.
Marke
and
Luke
saye
that
none
were
admitted
to
go
in
with
Christe
to
the
raysing
of
the
mayde
saue
only
thrée
of
the
disciples
of
Christe
,
and
the
parentes
.
Matthewe
being
more
brief
pretermitteth
the
circumstaunces
.
But
the
cause
why
Christe
would
haue
so
fewe
witnesses
at
the
raising
vp
of
the
mayde
,
commaundinge
them
also
very
straightely
that
they
should
tell
no
man
,
semeth
to
be
this
:
This
mayde
was
the
firste
,
that
Christe
raysed
from
deathe
to
lyfe
:
and
therefore
he
woulde
be
sene
to
do
suche
an
vnwonted
thynge
,
but
of
a
fewe
witnesses
.
For
as
he
reuealed
him selfe
more
and
more
,
by
succession
&
continuaunce
of
tyme
:
so
he
kepte
an
order
in
his
disciples
,
that
he
might
manifeste
his
trueth
to
some
in
the
begynning
,
and
to
other
some
more
late
:
hauing
alwaies
respecte
in
all
things
,
to
reueale
the
glorye
of
his
father
,
in
that
order
,
in
that
tyme
,
in
that
place
,
and
to
those
mynysters
,
that
his
father
had
appoynted
him
before
to
do
.
〈◊〉
.
2.
So
he
reuealed
that
to
the
shepeherdes
,
which
he
did
not
onely
hide
from
the
hye
priestes
,
but
also
from
other
holy
men
.
〈◊〉
.
10.
So
at
the
firste
he
wolde
haue
the
kyngdome
of
God
preached
onely
to
the
Iewes
,
as
we
may
reade
in
the
tenth
of
Mathewe
,
and
afterwarde
to
be
preached
throughout
the
whole
worlde
.
Also
that
whiche
he
spake
to
the
people
in
symilitudes
,
and
parables
,
he
afterwarde
expounded
to
his
disciples
.
And
euen
amonge
them
he
had
a
certayne
choyse
.
For
in
this
place
he
preferred
these
thrée
disciples
before
the
rest
,
because
no
doubt
he
determyned
to
vse
theim
in
greatter
thinges
.
This
therefore
was
a
specyall
thyng
,
whiche
they
nowe
mighte
by
this
myracle
behold
,
namely
that
Christ
was
lorde
of
lyfe
and
deathe
,
whiche
mysterie
he
thought
good
to
reueale
but
to
a
few
,
beinge
suche
as
he
had
specially
chosen
.
He
commandeth
the
rest
to
departe
,
eyther
because
they
were
vnworthye
to
beare
witnesse
to
such
a
miracle
,
or
ells
because
he
not
would
haue
the
miracle
obscured
,
and
not
manifested
,
the
people
makinge
a
hurlyburly
round
about
him
:
this
was
onely
sufficiente
,
that
the
maide
,
whose
carcase
lay
before
theyr
eyes
dead
,
sholde
arise
sodeinely
alyue
,
and
in
ful
and
parfecte
strengthe
.
●…ion
.
For
the
mayde
is
not
deade
.
M.
What
?
Did
not
Christe
knowe
that
the
maide
was
deade
?
●…were
.
Yes
trewely
,
he
knewe
well
enoughe
that
she
was
dead
,
to
her
father
and
mother
,
to
the
people
which
mourned
,
yea
,
to
the
whole
world
,
and
to
her selfe
also
:
but
to
Chryste
the
sonne
of
God
,
to
whom
all
thinges
lyue
,
she
was
not
deade
,
but
a
sleepe
,
slepynge
to
the
glory
of
God
,
loking
for
her
resurrection
So
that
he
truely
saith
,
the
maide
is
not
dead
.
But
sleepeth
.
not
denying
her
to
be
deade
in
dede
,
according
to
nature
,
but
so
speaking
,
as
the
matter
was
in
his
eies
,
not
as
it
appered
vnto
them
,
which
bewayled
her
deathe
.
C.
To
sleepe
,
Death
is
compared
to
slepe
in
the
scripture
is
taken
often
tymes
for
to
die
:
neither
is
it
so
sayde
of
the
good
only
,
but
also
of
the
wycked
.
It
is
sayde
of
Steuen
,
when
he
had
thus
spoken
,
Acte
.
7.
he
fel
a
sléepe
.
And
of
Lazarouse
,
Our
fryende
Lazarus
is
a
slepe
,
but
I
go
,
Iohn
.
11.
1.
Cor.
15.
3.
King.
14.
that
I
maye
awake
him
.
Moreouer
,
it
is
wrytten
,
Of
the
whiche
,
some
remayne
as
yet
,
other
some
are
a
sléepe
.
Also
of
wicked
Ieroboam
,
it
is
saide
,
And
Ieroboam
slepte
with
his
fathers
.
Bothe
the
wicked
and
the
godlye
sleepe
vnto
the
lorde
,
and
shall
be
raysed
of
him
:
but
this
is
onely
beleued
,
of
the
godly
,
whiche
knowe
that
God
is
not
the
God
of
the
deadde
,
but
of
the
lyuinge
,
and
that
al
thinges
liue
vnto
him
.
Herevpon
the
Christians
with
a
singular
fayth
,
called
the
place
of
buryall
,
Coimeterion
,
whiche
is
in
lattine
,
Dormitorium
,
and
as
much
to
say
in
english
,
properly
a
sleping
place
,
which
commonly
we
nowe
call
a
Sepulcher
,
a
Tombe
,
or
a
Graue
,
but
here
in
this
place
Chryste
taketh
it
otherwise
.
For
Chryst
maketh
a
speciall
dyfference
betwene
sleepe
and
deathe
,
to
the
ende
he
might
bringe
hope
of
lyfe
:
as
if
he
shoulde
haue
sayde
,
Shée
is
not
so
deade
,
that
she
slepeth
in
death
,
but
she
slepeth
for
a
tyme
:
it
is
slepe
,
and
not
death
,
for
ye
shal
see
her
aryse
by
and
by
,
whom
ye
thincke
to
be
deade
.
And
they
laughed
hym
to
scorne
.
A.
Luke
addeth
knowinge
that
shee
was
deade
they
laughed
him
to
scorne
.
C.
It
is
no
maruaile
if
the
lorde
were
deryded
of
ignorante
grosse
,
and
vnlearned
men
,
whiche
being
altogether
trobled
with
prophane
mourninge
,
regarded
not
the
ende
of
his
doinges
,
nor
his
purpose
.
And
this
parteyned
not
a
lyttell
to
the
commendation
of
the
myracle
,
that
they
were
so
doubtfull
of
the
maides
resurrection
.
25
But
when
the
people
were
put
forth
,
he
went
in
and
toke
her
by
the
hand
,
(
and
sayde
damsell
aryse
)
and
the
dansell
arose
.
When
the
people
wre
put
.
A.
Nowe
Christe
taketh
the
myracle
in
hand
,
but
not
before
the
people
were
put
out
of
the
house
,
for
those
causes
,
that
we
declared
euen
nowe
.
He
went
in
and
tooke
her
by
.
C.
There
was
necessitie
why
be
shoulde
take
her
by
the
hande
,
but
he
did
it
for
their
sakes
which
were
presente
.
Outewarde
sygnes
are
of
no
force
.
Outwarde
signes
are
of
no
force
,
sauinge
that
it
pleaseth
the
lord
to
vse
them
.
All
myracles
depende
vpon
the
commaundement
of
God
onely
,
not
vpon
the
outwarde
signe
,
whiche
is
adioyned
for
mannes
sake
.
A.
In
Luke
it
is
said
,
that
Christ
cryed
.
C.
The
which
crie
,
profited
nothinge
her
naturally
,
to
the
mouyng
of
her
sences
which
were
deade
,
notwithstanding
,
Christ
thought
good
to
shew
the
force
of
his
voice
,
wherby
he
myghte
bringe
men
in
vre
to
here
his
doctrine
.
Herupon
it
apereth
of
what
efficacie
and
force
,
the
voyce
of
Chryste
is
,
whiche
pearceth
euen
to
the
deade
in
suche
wise
,
that
it
reuiueth
and
quickeneth
in
deathe
.
Therefore
Luke
saythe
,
that
her
spirite
came
into
her
agayne
:
as
if
he
shoulde
haue
saide
,
that
the
same
beinge
called
by
the
power
of
Christe
,
was
by
and
by
at
hande
.
B.
But
Marke
doth
seeme
more
specially
to
gather
the
werdes
of
Christe
,
affirmynge
that
he
sayde
Tabita
cumi
,
whiche
is
,
if
a
man
interprete
it
,
It
is
more
true
to
reade
it
Calita
with
L.
and
not
with
B.
damsell
,
I
say
vnto
thee
aryse
.
For
this
woorde
Cumi
,
is
an
Hebrewe
woorde
,
and
is
as
much
to
say
in
english
,
arise
,
but
Tabita
,
is
a
Calde
worde
,
or
of
the
Syrian
tongue
,
and
signifieth
maiden
.
Base
wordes
trewely
they
were
,
and
vsed
amonge
the
common
sorte
of
people
.
For
it
is
certayne
,
that
Christe
vsed
the
vulgar
tongue
,
whiche
was
moste
vsed
among
the
multitude
,
specially
when
he
did
talke
with
them
.
And
the
damsell
arose
.
A.
Marcke
saithe
,
and
shee
walked
.
M.
These
wordes
are
spoken
to
the
amplifiyng
,
and
settinge
forth
of
the
power
of
Christ
,
in
that
not
onely
he
raiseth
her
beinge
deade
,
and
contrary
to
the
maner
of
the
prophetes
,
he
raysethe
her
after
a
commaundinge
sorte
with
his
word
,
not
by
prayer
,
as
they
did
,
but
hee
so
raiseth
her
,
that
sodeinely
shee
is
aliue
:
and
not
onely
aliue
,
but
walking
,
free
from
all
sickenesse
&
dissease
.
What
phisition
can
so
raise
vp
any
body
that
is
sicke
,
that
hée
shall
arise
by
and
by
and
walke
?
Wee
do
reade
that
the
prophete
Elyzeus
,
4.
King.
4.
raysed
vp
one
that
was
deade
,
but
farre
after
an
other
maner
then
Christe
did
here
.
Acte●…
Also
we
reade
howe
that
Peter
raysed
a
woman
,
whiche
was
a
disciple
,
from
death
,
but
not
without
praier
before
.
Moreouer
the
maide
is
saide
to
be
twelue
yeres
of
age
,
least
any
man
should
think
her
to
be
an
infant
,
which
was
not
able
to
walke
.
26
And
this
rumour
went
abroade
into
all
the
lande
.
A.
The
other
twoo
Euangelistes
saye
,
that
the
standers
by
were
greately
amased
.
M.
whiche
serueth
greatly
for
the
commendation
of
the
myracle
.
Neyther
were
the
seers
of
this
myracle
amased
without
a
cause
.
For
it
was
a
special
argument
,
and
manifest
token
of
the
great
power
of
God
.
Wheras
therefore
it
was
so
straunge
and
vnwonted
a
thynge
,
it
made
theim
amased
.
A.
In
the
meane
season
,
the
fame
of
this
myracle
is
spred
throughout
the
whole
countrey
.
Marcke
and
Luke
adde
,
that
Christ
commaunded
them
to
tell
no
man
,
C.
For
althoughe
Christ
dyd
not
allowe
all
men
to
beholde
this
spectacle
of
the
resurrection
,
yet
notwithstandinge
the
myracle
coulde
not
be
hid
any
longe
tyme
.
Neyther
was
it
conuenient
to
suppresse
and
kepe
vnder
the
power
and
vertue
of
God
,
by
the
whiche
the
whole
worlde
shoulde
be
prepared
to
lyfe
.
Why
then
doth
he
commaunde
the
parentes
of
the
maide
to
keepe
scilence
?
Peraduenture
he
would
haue
them
scylent
for
a
time
,
not
so
much
for
the
thing
it selfe
,
as
for
the
order
and
maner
of
doinge
of
the
same
.
For
we
se
here
that
he
soughte
oportunitie
,
as
in
other
places
also
.
M.
Moreouer
Chryste
on
the
one
side
knew
the
curiousenes
of
the
people
,
on
the
other
syde
,
that
the
exceding
mallice
of
the
hye
priestes
against
him
,
wold
haue
ben
stirred
vp
by
the
publishyng
of
these
greate
myracles
.
Iohn
●…
In
so
muche
that
the
common
sorte
of
people
would
haue
attributed
vnto
him
,
some
kinde
of
preposterouse
honour
and
dignitie
,
and
the
hye
priestes
,
wold
haue
ben
moued
more
and
more
to
seeke
his
destruction
,
hearinge
that
he
did
suche
wonderfull
thynges
,
Math●…
&
.
17
when
as
the
tyme
of
his
glorifiyng
was
not
yet
come
.
Of
the
which
matter
reade
the
twelfth
,
sixtene
,
and
seuentene
chapters
followynge
.
M.
In
Marcke
it
followeth
,
that
hée
gaue
commaundement
,
that
she
shoulde
eate
.
This
commaundemente
he
gaue
to
confirme
the
trueth
and
certaintie
of
her
resurrection
,
leaste
that
it
myghte
seeme
but
a
vysion
or
phantasie
.
Wherevpon
he
woulde
not
geue
her
any
thyng
himselfe
to
eate
but
commaunded
her
parentes
to
geeue
it
her
.
〈…〉
.
So
after
that
Lazarouse
was
raysed
from
deathe
,
he
caused
a
feaste
to
be
made
.
Peter
also
by
this
argumente
confyrmeth
the
resurrection
of
Christe
,
because
he
dyd
eate
and
dryncke
with
the
lorde
after
his
deathe
.
〈◊〉
●…0
.
27
And
when
Iesus
departed
thence
,
two
blind
men
followed
him
,
crying
and
saying
:
O
thou
sonne
of
Dauid
haue
mercy
on
vs
.
And
when
Iesus
departed
.
Bu.
By
a
newe
proofe
,
and
a
newe
benefyte
,
he
declareth
to
the
whole
world
,
that
there
is
no
dyssease
so
incurable
,
whiche
the
lorde
is
not
able
to
heale
.
Two
blynde
men
followed
.
C.
The
other
twoo
Euangelistes
omytt
this
myracle
,
because
as
sayncte
Iohn
saythe
,
they
determyned
not
to
set
forthe
all
the
deedes
of
Chryste
:
〈…〉
.
but
gatherynge
the
chyefest
amonge
a
greate
maynye
,
go
aboute
to
proue
hym
to
be
the
Messias
.
Matthewe
saythe
here
,
that
twoo
blynde
men
had
theyr
syghte
restored
vnto
them
:
but
not
so
soone
as
Chryste
was
wonte
to
helpe
others
that
were
dysseased
,
afflicted
,
&
troubled
.
For
hee
geueth
these
two
no
answere
,
they
crying
styll
after
hym
,
as
he
wente
,
but
as
it
were
,
faynynge
that
he
harde
theim
not
,
suffered
theym
to
followe
hym
to
his
lodgynge
,
and
there
at
the
last
,
he
asketh
them
what
they
thyncke
or
beleue
of
his
power
.
●…en
●…h
〈◊〉
Therefore
,
bothe
in
dede
and
wordes
,
he
taketh
a
tryall
,
and
iust
examination
of
theyr
faythe
,
and
pacience
,
in
sufferyng
them
to
crye
,
as
thoug
he
regarded
them
not
.
M.
There
is
no
doubte
,
but
that
by
the
occasyon
of
the
other
myracle
goynge
before
,
and
by
the
fame
of
his
benefytes
whiche
was
spredde
throughoute
the
whole
worlde
,
they
were
moued
to
followe
after
Chryste
,
sayinge
.
Haue
mercy
on
vs
.
C.
They
expresse
not
theyr
suite
:
for
it
is
enoughe
for
vs
,
to
call
vpon
God
for
our
mysery
M.
Furthermore
they
callynge
for
mercye
,
require
not
that
whiche
is
vaine
,
or
without
effecte
,
but
suche
mercye
as
dyd
not
onely
consyst
in
the
affection
of
the
hart
:
but
also
whiche
in
deede
,
dyd
helpe
theyr
mysery
:
which
was
beyng
blynde
,
to
be
restored
to
theyr
sight
.
Thou
son
of
Dauid
.
C.
They
call
hym
the
sonne
of
Dauyd
,
because
the
promyse
whiche
was
made
vnto
Dauid
,
was
commonly
in
the
mouthes
of
the
Iewes
.
They
counted
him
not
therfore
as
a
prophete
,
but
they
estemed
him
euen
as
he
was
,
to
be
Chryst
the
redemer
of
the
whole
worlde
.
B.
And
it
is
lykely
that
Iesus
was
then
commonlye
thoughte
,
to
be
the
Messias
promysed
before
in
the
lawe
and
prophetes
.
For
all
the
people
at
that
tyme
loked
for
Chryste
,
In
so
muche
,
Luke
.
3.
that
they
tooke
Iohn
to
be
the
Messias
.
Whereby
wee
maye
see
howe
inexcusable
the
obstynacye
of
the
Pharyseys
was
,
which
wolde
not
acknowledge
the
tyme
of
theyr
visytation
,
Faithe
doubteth
no
peryll
in
comminge
to
Christe
.
being
admonyshed
of
the
same
by
so
many
signes
and
tokens
.
M.
Moreouer
it
appereth
howe
lyttell
fayth
,
thynketh
vpon
daunger
.
For
it
was
decreed
amonge
the
chiefe
Rulars
of
the
Iewes
,
Iohn
.
9.
that
euerye
one
that
confessed
this
Iesus
,
to
bee
Chryste
the
sonne
of
Dauyd
,
shoulde
bee
caste
oute
of
the
Synagogge
.
Notwithstandinge
these
blynde
men
were
nothynge
afrayde
of
this
commaundement
.
For
their
crye
dothe
sufficiently
declare
,
howe
sounde
in
faythe
they
were
.
28
And
when
he
was
come
into
the
house
,
the
blynde
came
vnto
hym
.
And
Iesus
saythe
vnto
theim
:
Beleue
ye
that
I
am
able
to
do
this
?
They
saye
vnto
hym
:
Lorde
we
beleue
.
And
when
he
vas
come
into
the
howse
.
The
lorde
doth
not
at
the
first
here
our
petitions
,
to
the
ende
hee
might
make
vs
the
more
feruent
in
prayer
.
B.
The
lord
suffereth
these
blinde
men
to
cry
after
him
til
he
came
to
his
lodging
,
wherby
he
myghte
make
them
more
earneste
,
and
try
them
,
and
make
their
faythe
an
exaumple
for
vs
to
followe
.
The
blinde
came
to
hym
.
A.
That
is
they
wente
into
the
howse
,
into
the
whiche
Chryste
was
entered
before
theim
.
M
which
is
a
syngular
exaumple
of
the
stedfaste
faythe
,
whiche
ceasethe
not
to
hope
,
although
at
the
firste
time
the
petition
be
not
graunted
,
but
continuethe
mutable
,
till
the
purpose
be
obteyned
.
Suche
was
the
faythe
of
the
woman
of
Syrophenesia
.
Matth.
15
Beleue
ye
that
I
am
able
to
do
this
?
B.
He
asketh
them
if
they
beleeue
,
teachinge
that
faith
is
required
to
the
obteininge
of
the
power
of
Chryste
,
and
the
wyll
of
God
,
and
that
the
same
faithe
,
by
the
which
we
beleue
in
Christ
,
can
heale
and
saue
of
his
owne
proper
nature
and
force
,
without
the
benefyte
of
prayer
.
For
he
saithe
not
,
do
you
beleue
,
that
I
can
obtaine
this
at
the
hands
of
God
?
but
do
you
beleue
that
I
can
do
this
.
By
the
which
wordes
wholely
,
such
a
faith
is
required
,
by
the
which
we
attribute
the
dyuine
power
vnto
Christ
,
to
obtayne
any
benefite
at
his
handes
.
Question
.
But
here
it
maye
be
demaunded
,
whether
it
be
sufficiente
to
make
a
faythful
man
,
to
be
perswaded
of
the
power
of
God
and
of
Chryste
?
For
so
it
maye
be
gathered
by
the
woordes
of
Chryst
.
Do
ye
beleue
that
I
can
do
this
?
And
by
many
other
places
of
the
Scrypture
it
is
manifest
;
that
the
acknowledgynge
of
the
diuine
power
,
is
but
vaine
,
vnlesse
wee
be
certaynelye
perswaded
of
his
wyll
.
Notwithstandynge
Chryste
beynge
contente
with
theyr
aunswere
,
doth
commende
the
same
,
as
parfecte
in
all
poynctes
.
Aunswere
.
Wee
aunswere
,
when
at
the
fyrste
,
they
had
confessed
hym
to
be
the
sonne
of
Dauid
,
they
were
perswaded
somewhat
of
his
grace
.
For
by
this
tytell
,
they
declare
hym
to
be
the
redeemer
of
theyr
countreye
,
and
the
aucthor
of
all
good
thynges
.
Faythe
,
therefore
comprehendeth
the
mercy
of
God
,
his
fatherly
loue
,
his
omnipotencie
,
the
good
wyll
of
Chryste
also
,
towardes
man
,
with
his
power
and
strengthe
.
But
because
men
do
commonlye
attrybute
lesse
to
the
power
of
God
,
and
vertue
of
Chryste
,
then
they
oughte
,
this
question
is
not
withoute
reason
,
moued
to
the
blynde
,
whether
they
beleeue
that
Chryste
can
doe
that
whiche
they
professe
with
the
mouthe
.
And
for
this
cause
theyr
faythe
is
commended
,
because
they
beleeue
hym
to
be
the
sonne
of
Dauyd
,
beyng
in
so
humble
and
base
estate
.
Lorde
we
beleue
.
A.
Hym
whom
before
they
called
the
Sonne
of
Dauid
,
they
nowe
call
Lorde
,
attrybutynge
vnto
hym
no
doubte
,
the
honoure
of
a
Messias
.
29
Then
towched
he
theyr
eies
,
saying
:
accordinge
to
your
faythe
,
be
it
vnto
you
.
Then
towched
he
their
eies
.
M.
It
is
not
necessary
that
Christ
shold
toutche
theyr
eies
,
(
for
he
coulde
helpe
theim
with
his
woorde
onelye
,
)
but
for
the
blynde
mennes
sakes
onely
:
namely
that
hereby
their
faythe
myght
be
much
holpen
.
Euen
so
we
counte
the
couching
of
such
,
as
we
thincke
to
be
saynctes
and
holy
men
of
greate
force
.
Chryste
therefore
waying
the
imbecillitie
of
mankind
,
to
the
ende
he
myght
helpe
the
faythe
of
the
blynd
,
toucheth
theyr
eyes
:
the
which
no
doubte
confyrmed
muche
the
truste
and
hope
of
these
blynde
men
,
to
receyue
their
syghte
.
Hereby
we
see
,
the
nature
and
goodnesse
of
Christe
,
who
alwayes
indeuoureth
hym selfe
,
to
helpe
our
imbecillitie
,
in
those
thynges
which
require
a
constante
faythe
.
Sayinge
,
accordynge
to
your
faythe
,
be
it
vnto
you
.
E.
By
this
shorte
sentence
,
the
lord
teacheth
vs
that
all
thinges
oughte
to
be
asked
of
hym
in
a
sounde
faythe
,
and
that
the
faithfull
do
aske
nothynge
of
hym
in
vayne
.
For
these
aske
nothynge
but
that
whiche
they
are
perswaded
of
,
by
the
holy
ghost
,
and
do
it
to
the
glory
of
God.
30
And
theyr
eies
were
opened
.
And
Iesus
charged
them
,
sayinge
.
Se
that
no
man
knowe
of
it
..
And
theyr
eies
were
opened
.
A.
Parfecte
healthe
followeth
Faythe
.
〈◊〉
F●…
Althoughe
a
syngular
benefyte
is
here
declared
,
to
be
bestowed
vppon
the
two
blynde
men
,
yet
notwithstanding
,
hereupon
we
may
gather
a
generall
doctryne
,
That
if
wee
praye
alwaies
in
faythe
,
wee
shal
neuer
suffer
the
repoulce
in
oure
petitions
.
Agayne
,
if
these
twoo
of
lyttell
faythe
,
and
beynge
as
yet
nothynge
at
all
furnyshed
in
faythe
,
obtayned
that
whiche
they
coulde
desyre
,
muche
more
then
shall
wee
with
oure
faythe
,
at
this
daye
preuayle
,
whyche
are
endewed
verye
plentifully
with
the
spirite
of
adoption
,
if
we
come
vnto
God
,
bearing
our selues
boulde
vpon
the
sacrifice
of
a
mediatour
.
And
he
charged
them
,
sayinge
:
let
no
man
knowe
of
.
B.
This
warneth
and
exhorteth
vs
from
preachinge
openly
the
glory
of
God
,
by
our
owne
intrusion
,
&
rashe
zeale
,
without
occasion
mynistred
by
Goddes
holye
spirite
,
that
is
,
before
we
be
sente
.
31
But
they
,
when
they
were
departed
,
spred
abroade
his
name
in
all
the
land
.
C.
In
that
,
these
twoo
,
hauinge
receyued
their
sighte
,
publyshe
by
and
by
the
benefyte
whiche
they
receyued
,
contrary
to
the
commaundement
:
they
deserue
blame
.
For
it
is
not
as
some
fayne
,
that
Christe
forbadde
them
,
to
the
ende
they
should
be
the
more
desirouse
to
publyshe
the
same
abroade
.
There
is
some
cause
why
they
shoulde
be
forbodden
,
which
is
vnknowne
to
vs
:
but
these
men
beinge
moued
with
a
rashe
zeale
,
●…eale
.
did
spreade
his
same
abroade
,
before
the
time
.
A.
wherfore
,
that
whiche
they
did
,
was
worthye
of
reprehension
,
B.
although
they
emed
to
do
it
to
the
glory
of
Christe
.
He
which
is
a
Christian
in
deede
,
will
alwaies
seke
to
perfourme
and
fulfill
the
will
of
God
,
and
wyll
also
beware
that
he
prefer
not
his
owne
wyl
before
the
will
of
his
maister
,
beinge
certaynely
perswaded
,
that
Christ
neuer
forbiddeth
any
thyng
to
be
done
,
that
is
symplely
good
,
But
where
as
the
name
of
Chryste
,
was
neuerthelesse
set
forth
by
their
disobedience
,
which
happened
to
some
for
the
best
,
the
oughte
to
be
ascribed
to
the
goodnes
of
God
,
and
not
to
their
disobedience
.
〈◊〉
1.
C.
So
Paul
was
gladde
,
that
Chryste
was
preached
by
any
occassion
:
but
yet
he
neuer
commended
those
that
dyd
so
preache
.
M.
Let
vs
therefore
learne
symplely
to
obey
the
commaundementes
of
God
,
howe
so
euer
it
seemeth
good
in
our
eies
too
do
the
contrarye
.
●●d
in
●…o
of●…
dis●…●…od
.
For
it
doth
not
become
a
man
to
seeke
to
be
wyser
,
then
the
wysedome
of
God
it selfe
,
whiche
commandeth
nothinge
without
speciall
reason
.
&
weighty
matter
leadynge
the
same
.
We
know
ryghte
well
,
what
happened
to
Saule
:
because
he
dyd
contrary
to
the
commandemente
of
God
,
〈◊〉
15.
in
reseruynge
parte
of
the
praye
of
Ameleche
.
Agayne
we
are
not
ignorant
,
3.
King.
20.
that
the
man
which
wolde
not
smite
the
prophete
,
according
to
the
woorde
of
the
lorde
was
slaine
of
a
lyon
.
And
whye
woulde
he
not
smyte
the
prophete
?
Math.
16.
Because
he
thought
it
euyll
so
to
do
.
The
lyke
did
Peter
,
when
he
wente
about
to
perswade
Christ
,
Iohn
.
13.
that
he
sholde
not
suffer
him selfe
to
be
crucified
of
the
Iewes
.
Also
,
when
he
woulde
not
permitte
Christe
to
washe
his
feete
.
32
As
they
wente
oute
,
behoulde
:
they
broughte
to
hym
a
dombe
man
possessed
of
a
deuyll
.
As
they
went
out
.
Bu.
The
blynde
men
beinge
scarce
gon
,
there
commeth
an
other
,
very
myserable
,
vnworthy
of
help
,
and
yet
sekyng
a
benefyte
,
to
whom
the
mercifull
lorde
denieth
nothinge
.
For
he
is
ryche
,
The
lorde
is
ryche
in
mercye
.
and
plentyfull
to
all
those
that
call
vpon
his
name
,
The
treasury
of
the
Lorde
is
neuer
emptie
,
yea
,
thoughe
he
spende
and
bestowe
innumerable
riches
.
He
is
that
bottomlesse
well
,
euer
open
,
to
the
ende
men
may
drawe
,
drinck
,
and
be
satisfied
.
The
fathers
haue
tasted
of
this
goodnesse
of
God
from
the
begynnynge
of
the
worlde
,
and
yet
he
hathe
enoughe
in
store
for
vs
and
our
posterytie
,
euen
to
the
worldes
ende
.
Behold
,
they
broughte
to
hym
a
dombe
man
possessed
.
This
myracle
only
Mathew
maketh
mention
of
,
the
other
twoo
speaking
nothing
of
the
same
.
It
is
probable
and
likely
,
that
this
man
by
nature
was
not
dombe
,
but
when
he
was
delyuered
to
the
deuil
,
the
vse
of
his
speche
was
taken
awaye
.
His
ponishement
was
so
laied
vpon
him
,
that
it
might
appere
by
manifest
signes
,
that
his
toungue
was
helde
by
the
euyll
spirite
.
M.
For
Sathan
specially
at
that
tyme
was
wonte
to
obscure
the
glorye
of
God
,
in
the
giftes
of
seing
and
speaking
,
but
specially
in
the
vse
of
speaking
.
For
in
him
,
of
whom
mention
is
made
here
,
and
in
hym
,
of
the
whiche
is
made
mention
,
in
the
twelthe
of
Mathewe
,
and
of
an
other
in
the
seuenth
of
Marcke
,
we
se
that
Sathan
toke
away
the
vse
&
strength
of
theyr
speache
,
or
at
leaste
,
stayed
and
letted
the
same
.
33
And
when
the
deuil
was
cast
out
,
the
dombe
spake
,
&
the
people
marueiled
saying
:
It
was
neuer
so
sene
in
Israell
.
When
the
deuyll
was
cast
out
M.
Here
we
se
that
Chryste
doth
not
onely
helpe
theym
whiche
come
to
seeke
his
helpe
of
theyr
own
free
wyl
,
but
those
also
which
were
broughte
by
others
as
it
were
agaynste
their
wyll
.
For
the
Euangelicall
history
dothe
wytnesse
,
that
foure
kyndes
of
men
were
healed
and
holpen
of
Chryste
.
The
fyrste
kynde
are
those
whiche
came
to
seeke
his
helpe
of
their
own
free
wyl
,
as
the
blynde
,
the
leprouse
and
such
like
.
The
seconde
sorte
are
they
,
which
were
brought
by
others
,
as
the
Rulers
daughter
of
the
Synagogge
,
of
whome
in
the
eyghtene
verse
we
haue
made
mention
:
or
suche
as
he
was
intreated
for
they
beinge
not
present
:
as
the
seruaunt
of
the
Centurion
,
and
the
daughter
of
the
woman
of
Canaan
.
The
third
sorte
are
they
whiche
he
came
vnto
,
and
healed
of
his
owne
voluntary
will
,
Iohn
.
5.
beinge
not
called
,
or
sent
for
,
Iohn
9.
as
the
man
whiche
was
sicke
of
the
dissease
thirtye
yeres
,
and
the
man
also
that
was
borne
blinde
:
Luke
.
7.
furthermore
the
sonne
of
the
wyddowe
,
whiche
was
deade
.
The
fourth
sorte
are
they
,
whiche
came
not
onely
of
their
owne
voluntary
wyll
,
but
were
also
dryuen
by
violence
&
compultion
:
as
was
this
demoniake
,
this
possessed
,
beynge
dombe
:
whose
remedy
is
descrybed
vnto
vs
in
this
presente
hystorye
.
in
the
whiche
is
set
forth
vnto
vs
the
singular
goodnesse
,
and
prompte
redynesse
of
Christe
,
to
heale
the
sycke
,
to
helpe
the
impotent
,
and
to
comforte
the
afflicted
.
And
the
people
marueyled
,
sayinge
.
C.
This
miracle
is
wholly
in
it self
simple
,
good
,
and
a
manyfeste
token
of
the
kyngedome
of
God
:
but
here
we
se
,
that
it
is
not
taken
and
receiued
in
this
manner
.
for
if
it
had
,
then
woulde
the
multitude
haue
receyued
this
dede
of
Christe
,
then
woulde
the
Scrybes
and
Pharyseyes
haue
imbraced
,
not
onely
the
dede
,
but
the
doer
of
the
same
also
.
The
common
sorte
of
people
,
were
of
a
symple
affection
,
beinge
nothyng
vaine-gloryouse
,
nor
of
a
malyciouse
spyrite
:
Wherefore
with
pure
eyes
they
coulde
beholde
the
dede
of
Chryst
,
and
with
an
indyfferent
iudgement
,
symplely
iudge
that
whiche
was
trewe
.
Thus
coulde
not
the
Pharyseies
do
.
It
was
neuer
so
seene
in
Israell
.
C.
This
exclamation
of
the
people
semeth
to
excede
to
much
.
For
God
had
declared
his
glorye
and
power
to
that
people
in
tyme
paste
,
by
greater
miracles
.
But
paraduenture
they
haue
respecte
to
the
ende
of
the
myracle
,
that
then
all
men
hoped
for
the
comminge
of
the
Messias
.
Wee
muste
note
,
that
this
voice
was
not
premeditated
,
but
burste
forthe
at
suddein
by
a
certaine
admiration
,
which
they
had
at
the
miracle
.
34
But
the
Phariseies
said
,
he
casteth
out
deuills
,
through
the
prince
of
diuills
.
M.
These
Phariseies
,
these
hypocrites
,
coulde
not
denie
,
but
that
this
dede
was
deuine
,
and
done
by
the
power
of
God
,
&
yet
they
calumniate
,
&
raile
vpon
Christ
Euen
so
at
this
daye
,
Go●…●…mies
.
the
enemies
of
the
treweth
,
can
not
deny
,
but
that
the
Gospell
is
preached
,
and
yet
neuerthelesse
,
they
raile
,
they
speake
euyll
,
and
persecute
the
same
.
C.
But
hereby
we
se
how
furiouse
,
and
mad
the
Pharyseys
were
,
whiche
were
not
afrayde
to
speake
against
the
excellent
worke
of
God
,
with
open
reprochefull
mouthes
.
An●…
a
〈◊〉
or
ch●…
For
wee
muste
note
the
Antithesis
,
betweene
,
the
prayse
of
the
people
,
and
the
blasphemye
of
the
Pharyseis
.
For
where
as
they
say
it
was
neuer
so
seene
in
Israell
,
they
confesse
the
glory
of
God
,
by
the
whyche
confession
,
the
madnes
of
these
dogges
,
the
better
apperethe
,
whiche
dare
blaspheme
God
,
euen
to
his
face
.
M.
And
althoughe
they
can
not
denie
the
dede
it selfe
,
or
affirme
it
to
be
euyll
,
or
that
it
was
of
no
force
,
or
the
others
had
done
the
like
.
yet
notwithstandinge
they
can
not
suffer
the
people
,
for
this
cause
,
to
geue
glory
vnto
the
dede
of
Chryste
,
but
craftely
transport
the
same
from
hym
,
to
an
other
:
seking
to
alyenate
,
&
counterfaite
the
glory
of
Chryst
,
and
to
robbe
God
of
his
honour
.
And
not
contented
with
this
they
seeke
to
brynge
vnto
the
miracle
al
ignominie
&
reproche
,
when
they
ascribe
all
to
the
deuyll
,
as
thoughe
Chryste
had
done
all
that
he
dyd
by
the
power
,
ayde
,
B●…
ra●…●…teth
w●●
and
assistaunce
of
the
deuyll
.
Wherefore
we
are
taughte
by
this
place
,
when
pietie
commeth
to
the
extreme
poyncte
of
blindenes
,
there
is
no
woorke
of
God
so
manifest
,
whiche
it
wyll
not
peruerte
.
But
this
is
a
monstruouse
and
execrable
thynge
for
mortall
men
to
ryse
against
theyr
maker
:
but
let
suche
be
sure
that
they
shall
not
escape
the
ponishment
and
wrathe
of
God
:
for
hee
reuengeth
hym selfe
vppon
the
wicked
,
after
longe
sufferaunce
.
〈◊〉
12.
As
concernynge
the
prynce
of
the
deuylles
,
reade
the
twelfth
chapter
of
Mathewe
.
35
And
Iesus
wente
about
all
citties
and
townes
,
teachynge
in
their
Synagoges
,
and
preachynge
the
glad
tydinges
of
the
kyngedome
,
and
healynge
euery
sickenesse
and
euery
dissease
amonge
the
people
.
And
Iesus
went
about
.
M
Nowe
Mathew
reherseth
that
agayne
whiche
was
already
declared
in
his
fourth
chapter
.
C.
But
this
is
spoken
to
the
ende
wee
maye
knowe
howe
that
all
the
mynysterye
and
office
of
Christe
is
not
orderlye
descrybed
,
because
he
was
continuallye
occupyed
in
his
function
,
namelye
that
he
myghte
publishe
the
doctrine
of
saluation
,
then
that
he
might
ratifye
and
confyrme
the
same
,
with
myracles
adioyned
to
it
.
M.
Therfore
that
earnest
desyer
,
and
wonderful
diligence
of
Christ
,
in
prosecutinge
and
fulfyllynge
the
offyce
,
whiche
he
had
taken
in
hande
,
that
is
,
to
teache
and
heale
,
is
to
be
noted
.
Whose
diligente
care
and
study
,
is
to
be
noted
in
this
,
that
hee
is
not
one
whytt
stayed
or
hindered
by
the
wicked
reproch
of
the
Phariseyes
aforesayde
.
〈◊〉
christ
〈◊〉
to
●…a●…e
re●…the
〈◊〉
Whereby
the
mynisters
of
Chryste
are
admonyshed
to
followe
his
example
,
and
not
to
suffer
them selues
to
be
moued
by
the
slaunderouse
reproches
of
the
wicked
and
to
forsake
the
people
of
God
,
but
to
prosecute
and
followe
dylygently
theyr
office
and
callyng
.
And
preaching
the
gospell
.
M.
He
sayth
not
speakinge
the
Gospell
of
the
kyngedome
,
but
preachinge
,
that
we
might
knowe
what
affection
,
what
minde
,
and
what
spiryte
oughte
to
be
in
hym
,
whiche
preachethe
the
Gospell
of
God
.
To
preache
according
to
the
Greke
woorde
signifieth
,
to
praise
,
to
celebrate
,
and
to
commende
some
thinge
to
many
,
or
to
all
men
.
Therefore
,
where
as
Mathewe
saith
,
that
Chryste
went
aboute
,
and
preached
the
Gospell
of
the
kyngedome
of
God
,
hee
meaneth
,
that
with
a
good
wyll
,
and
boulde
spyrite
,
hee
praised
,
celebrated
,
and
commended
the
grace
of
Goddes
kyngedome
,
whiche
was
then
offered
,
the
reconcillyation
of
mankind
,
and
the
restauration
,
and
renewynge
of
all
thynges
.
The
Gospell
.
It
is
called
the
Gospell
of
the
kyngedome
of
the
effecte
:
because
by
this
meanes
,
God
gathered
the
people
which
were
myserably
dyspersed
to
him selfe
,
that
they
myght
raygne
with
hym
in
all
felycitie
,
and
ioye
,
and
peace
.
Notwithstandynge
let
vs
remember
that
we
submytt
oure selues
vnto
God
,
that
we
maye
be
caried
vppe
of
hym
into
his
heauenly
glory
.
Healynge
euery
dissease
among
.
Reade
for
this
matter
in
the
fourth
chapter
of
Matthewe
,
Math.
4.
and
that
whiche
is
noted
there
.
36
But
when
he
sawe
the
people
,
he
was
moued
with
compassion
on
theym
,
because
they
were
destitute
,
and
scattered
abroade
,
euen
as
sheepe
,
hauynge
no
shepehearde
.
But
when
he
sawe
the
people
,
he
was
moued
M.
The
Euangeliste
,
beynge
not
contente
with
his
discription
of
the
circuyte
of
Christe
,
of
his
doctryne
,
and
healynge
of
infyrmities
,
he
nowe
sheweth
how
he
consydered
,
in
this
cyrcuite
,
the
state
and
condition
of
the
people
,
in
so
muche
that
he
taketh
compassion
vppon
theim
,
and
expressethe
his
mynde
and
affection
towardes
them
.
He
was
moued
with
compassion
.
C.
The
Greke
word
signifieth
the
bowelles
of
mercye
and
the
Hebrewes
call
the
bowelles
of
mercy
,
a
vehemente
and
godly
affection
.
Wherevpon
Zacharias
sayth
,
For
the
remission
of
their
synnes
,
throughe
the
tender
mercy
of
our
God.
C.
Therefore
the
euangeliste
saith
,
that
Christe
was
verely
greued
in
mynd
,
and
that
his
affections
were
moued
vpon
the
dissipation
,
and
scatterynge
abroade
of
the
myserable
people
,
of
whome
there
was
no
counte
made
of
those
,
whose
offyce
was
speciallye
to
gather
to gether
,
and
to
feede
the
people
of
God.
He
also
declareth
and
proueth
hym selfe
therfore
to
be
a
faythful
mynyster
of
his
Father
,
in
carynge
for
the
healthe
of
his
people
,
for
whose
sake
hee
toke
oure
fleshe
vppon
hym
.
Christ
beinge
i●…
heauen
careth
for
his
.
churche
.
And
although
he
be
now
receiued
vp
into
heauen
,
yet
hath
he
a
care
for
his
church
still
,
and
a
respecte
to
his
sheepefould
,
in
somuch
that
he
defendeth
the
silly
flocke
of
his
poore
shepe
,
from
cruel
,
rauening
,
and
blouddy
wulues
.
Because
they
were
destitute
as
sheepe
.
E.
There
is
no
beaste
more
destitute
,
and
that
nedethe
more
the
helpe
of
a
shepehearde
or
guide
,
then
sheepe
haue
.
The
olde
interpretation
,
and
Hierrom
,
Hillary
,
and
Chrisostome
,
haue
,
beinge
vexed
.
And
scattered
abroade
.
E.
The
Greke
word
signifyeth
cast
of
,
or
dispersed
,
which
commonly
is
spoken
of
suche
thinges
,
as
are
negligentlye
without
order
or
regarde
,
caste
here
and
there
.
The
securitie
of
the
hyghe
priestes
.
C.
By
the
whiche
woordes
we
may
gather
,
how
greate
the
securitie
and
slouthfulnesse
of
the
hyghe
priestes
was
,
who
beinge
appoynted
to
set
forthe
the
doctryne
of
God
,
became
idell
and
slowe
bellies
.
They
beinge
arrogant
and
proude
,
boasted
theim selues
to
be
the
heades
of
the
people
:
but
Christ
notwithstandynge
acknowlegeth
neuer
a
one
of
them
to
be
a
pastore
.
Wee
maye
at
this
daye
beholde
the
lyke
arrogancye
in
the
Papacy
,
The
Papacy
is
replenished
with
rauening
wulues
which
is
replenished
with
titels
and
names
of
pastors
,
and
curates
,
but
in
deede
,
they
are
worse
then
the
rauenynge
wolues
.
There
are
an
innumerable
sorte
of
them
,
which
vnder
this
titell
and
pretence
,
destroy
and
deuoure
the
people
.
To
be
shorte
,
when
as
they
are
dombe
dogges
,
they
are
not
ashamed
to
bragge
and
boaste
of
theyr
pryncipalitie
and
gouernance
.
But
we
must
here
what
Christe
sayth
,
that
no
idell
and
negligent
parsons
,
are
sheepeherbes
:
and
that
those
are
wanderynge
and
straying
sheepe
,
whiche
are
not
gathered
into
the
sheepefoulde
of
God
,
by
the
doctryne
of
the
Gospell
.
37
Then
saythe
he
to
his
disciples
,
the
haruest
trewely
is
plenteouse
,
but
the
labourers
are
fewe
Bu.
He
meaneth
that
there
are
very
many
of
the
people
desyrouse
of
the
doctrine
of
the
Gospell
:
but
fewe
mynisters
apre
and
meete
to
instructe
the
people
to
godlynesse
,
and
to
labour
in
the
mynisterie
of
goddes
kyngedome
.
He
vseth
here
an
Allegorye
,
taken
of
a
rusticall
matter
.
B.
For
by
the
plentifull
haruest
,
he
vnderstandeth
the
greate
multitude
of
people
,
prone
,
and
redye
bente
to
here
the
woorde
of
God
,
&
those
also
whiche
thyrsted
after
the
trewthe
of
the
Gospell
.
C.
For
although
the
greater
nomber
dyd
reiecte
,
by
filthye
ingratitude
,
the
proffered
sauinge
health
,
yet
dyd
God
esteme
the
smal
handfull
of
his
elect
,
more
than
the
whole
world
besydes
.
But
the
labourers
are
fewe
.
Althoughe
there
were
many
that
intruded
theym selues
,
yet
because
there
were
few
that
behaued
them selues
faythfully
,
he
counteth
them
not
amonge
the
workemen
.
2.
Co●…
Phillip●…
Paule
when
he
complained
of
the
euyll
labourers
,
he
had
respecte
vnto
theyr
boastinge
.
M.
When
as
Chryste
therefore
calleth
them
labourars
,
whiche
are
mynysters
of
his
Churche
,
he
meaneth
that
the
ministery
and
dispensation
of
the
Gospell
,
is
not
accomplyshed
and
fynysshed
with
idelnesse
,
but
with
labour
,
with
woorke
,
Gala.
●…
and
trauayle
.
This
was
the
cause
that
Paule
so
often
tymes
sayde
:
Phill●…
I
feare
me
least
I
laboure
in
vayne
.
agayne
,
Helpe
the
women
whiche
laboure
with
mee
in
the
Gospell
:
also
,
1.
Ti●…
And
whiche
speciallye
laboure
in
the
worde
and
doctrine
.
38
Praye
ye
therefore
the
Lorde
of
the
haruest
,
that
he
wil
send
labourers
into
the
haruest
.
Pray
ye
therfore
the
lord
.
B.
By
these
woordes
our
sauiour
Christ
sufficientely
declareth
,
The
●…ters
〈◊〉
are
f●…
labo●●
that
it
is
not
in
mannes
power
and
strengthe
,
to
sende
labourars
into
the
harueste
:
but
that
he
muste
praye
the
Lorde
of
the
harueste
,
namely
the
father
,
that
he
woulde
sende
woorkemen
or
reapers
into
the
haruest
.
Wherevppon
Paule
wrytynge
of
this
thynge
,
saythe
.
Suche
truste
haue
wee
,
throughe
Chryste
to
Godwarde
,
not
that
we
are
sufficyent
of
our selues
,
to
thinck
any
thynge
,
as
of
oure selues
:
but
if
we
be
able
to
any
thyng
,
the
same
commeth
of
God
,
whiche
hath
made
vs
able
to
minyster
the
newe
testamente
.
And
hee
speaketh
of
his
mynysterye
towarde
the
Corynthyans
,
whom
he
made
by
his
preachynge
,
the
epistel
of
Chryst
,
1.
C●…
wrytten
by
the
spyryte
in
theyr
hartes
,
that
is
,
trewe
Chrystians
.
For
God
by
his
holy
spiritie
worketh
all
in
all
.
When
as
then
no
man
at
any
tyme
shal
be
a
sincere
&
fitt
minister
of
Christes
Gospell
,
neither
shall
any
teache
as
they
ought
,
excepte
the
lorde
styrre
them
vp
,
&
indue
them
with
the
giftes
of
his
holy
spirite
:
so
often
as
we
see
nede
of
good
ministers
,
it
is
necessary
that
we
lift
vp
our
eyes
vnto
him
,
and
craue
the
remedy
at
his
handes
.
And
truely
if
we
loke
about
vs
circumspectly
,
we
shal
finde
that
there
was
neuer
more
nede
of
faythful
haruest
men
then
there
is
at
this
daye
.
That
he
will
sende
labourers
.
E.
The
oulde
Gréeke
translation
,
signifieth
that
he
wold
cast
out
labourers
.
And
so
haue
many
very
auncient
Lattin
bookes
also
.
But
the
new
interpretour
thought
good
to
tourne
it
thus
,
that
he
would
thrust
out
,
that
we
might
vnderstand
,
that
they
must
be
sent
very
shortly
,
or
els
,
that
they
muste
bee
thruste
out
with
violence
against
their
willes
into
the
worke
of
God
.
The
which
thing
Hierome
noted
,
citing
this
place
.
B.
We
must
praye
therefore
vnto
God
,
that
by
his
holy
spirite
,
he
woulde
make
preachers
,
and
sende
them
out
into
the
whole
worlde
,
without
the
whiche
there
can
be
no
preachers
in
dede
.
〈◊〉
10.
Saint
Paule
therefore
sayth
very
well
:
Howe
can
they
preache
without
they
be
sente
?
As
if
he
should
haue
sayde
,
It
is
not
possible
that
any
man
shoulde
preache
the
Gospell
truely
,
excepte
he
be
appointed
and
called
to
the
same
by
God
.
Bu.
Neither
shal
the
prayers
of
the
faythfull
be
vnproffitable
or
in
vayne
,
as
wycked
men
immagin
,
whiche
thinke
that
the
omnipotency
of
God
doth
rule
,
guyde
,
and
gouerne
all
thynges
without
our
prayers
.
But
the
wycked
worthely
peryshe
,
which
preferre
with
all
their
might
wycked
and
vngodly
pastors
and
flatterers
,
●…o
.
4.
and
tourning
awaye
their
eares
from
the
truthe
,
are
turned
to
fables
.
The
.x.
Chapter
.
AND
WHEN
his
twelue
disciples
were
called
vnto
hym
,
he
gaue
them
power
against
vncleane
spirites
,
to
cast
them
out
,
and
to
heale
all
manner
of
sycknes
,
and
all
manner
of
diseases
.
And
when
his
twelue
.
M.
This
chapter
agreeth
with
the
whiche
went
before
.
The
sendinge
foorth
of
the
Apostels
to
preache
.
For
Christ
taking
occasion
of
the
compassion
&
mercy
whiche
he
had
on
the
people
by
his
office
,
(
for
he
is
the
good
and
true
shepeherde
)
he
beginneth
nowe
to
consider
the
people
,
and
to
sende
them
true
shepeherdes
.
C.
Here
therefore
the
vocation
and
calling
of
the
Apostels
,
is
described
vnto
vs
,
not
as
it
was
before
when
the
lorde
prepared
them
to
their
office
,
and
chose
them
into
his
fellowship
.
For
nowe
they
are
called
to
the
present
function
,
they
are
commaunded
to
prepare
them selues
to
the
worke
,
commaundementes
are
geuen
vnto
them
,
and
leaste
they
should
wante
authoritie
,
they
are
replenyshed
with
the
power
of
the
holy
ghoste
.
At
the
first
therfore
they
were
chosen
in
hope
of
the
labour
to
com
:
But
nowe
Christe
telleth
them
that
the
houre
is
come
,
in
the
whiche
they
muste
set
their
handes
to
the
worke
.
Notwithstanding
,
we
must
note
that
as
yet
Christ
speaketh
not
of
the
continuall
Apostelship
,
but
only
of
the
temporal
preaching
,
by
the
whiche
the
myndes
of
men
might
be
stirred
and
lifted
vp
,
that
they
mighte
be
the
more
attentiue
,
to
heare
the
words
of
Christe
.
Nowe
then
,
they
are
sent
that
they
maye
declare
in
Iury
,
that
the
tyme
of
their
visitation
and
sauing
health
is
at
hande
:
Afterwarde
Christe
appointeth
&
ordayneth
them
to
preache
the
Gospell
throughout
the
whole
worlde
.
Here
only
he
taketh
them
vnto
hym
as
helpers
,
to
get
vnto
him
audience
,
whiche
his
voyce
alone
could
not
bryng
to
passe
afterward
he
sendeth
them
(
as
I
sayde
euen
nowe
)
into
the
whole
world
.
His
twelue
disciples
.
M.
This
number
of
twelue
in
the
scriptures
,
and
workes
of
God
.
is
holy
and
excellent
.
For
this
did
note
and
signifie
the
instauration
,
and
reforming
that
should
be
of
the
churche
.
A
mistery
conteined
in
the
number
of
twelue
.
For
as
the
people
dyd
sprynge
of
twelue
Patriarkes
:
euen
so
nowe
,
the
reliques
or
remnaunte
,
beyng
scattered
abroade
,
Christe
calleth
to
remembraunce
his
ofspringe
,
that
they
might
haue
a
sure
and
certayne
hope
of
his
restoring
.
And
although
the
kyngdome
of
God
did
not
so
florishe
in
Iury
,
that
the
state
of
the
people
was
whole
and
sound
:
but
rather
that
people
whiche
was
nowe
miserably
falne
and
decayed
,
in
despising
the
grace
and
mercy
to
them
offered
,
by
their
ingratitude
,
deserued
double
destruction
:
Yet
notwithstanding
,
this
stayed
and
letted
not
,
Psal.
110.
but
that
a
newe
people
might
be
borne
again
.
Afterward
it
came
to
passe
,
that
God
sent
from
farre
the
rod
and
Scepter
of
the
power
of
his
sonne
,
out
of
Sion
,
that
there
might
spryng
out
of
that
well
head
,
suche
a
one
as
shoulde
plentifully
water
all
the
foure
partes
of
the
worlde
.
Then
did
God
gather
from
all
partes
his
people
Israell
,
that
they
myghte
growe
and
encrease
into
one
body
,
yea
,
and
not
only
the
dispersed
and
torne
members
,
but
suche
men
also
as
before
were
altogether
alienate
from
the
people
of
God
.
Therefore
the
Lorde
appointing
(
not
in
vaine
)
the
twelue
as
Patriarkes
,
testifieth
the
renuinge
of
the
churche
.
Admitte
nowe
that
he
admonished
the
Iewes
by
this
number
,
of
the
ende
and
cause
of
his
comming
.
But
because
they
gaue
no
place
to
the
grace
of
God
,
he
begat
vnto
hym selfe
a
newe
people
.
If
we
haue
respect
to
the
beginning
,
this
might
seme
a
ridiculous
thing
:
but
the
ende
whiche
was
wonderfull
,
and
the
fruitfull
propagation
of
the
churche
,
declareth
,
that
the
Apostels
do
farre
excell
the
Patriarkes
,
both
in
the
degree
of
honoure
,
and
also
in
the
fertillitie
of
succession
.
M.
To
be
shorte
,
as
the
multitude
&
people
of
the
Iewes
,
came
of
the
carnall
generation
of
the
twelue
sonnes
of
Israell
,
euen
so
the
multitude
of
the
faythfull
(
whiche
in
number
passeth
the
sande
by
the
sea
syde
)
by
spiritual
byrthe
,
came
of
the
twelue
Apostels
For
if
Paule
speake
truly
,
1.
Cor.
●…
Gala.
●…
ep.
Ph●…
in
saying
that
he
begat
those
,
whiche
he
brought
vnto
the
faythe
of
Christe
:
Why
then
should
not
the
like
be
sayde
of
the
reste
of
the
Apostles
?
According
to
this
example
,
the
Byshop
of
Rome
obserueth
the
number
of
twelue
,
in
the
election
of
his
Cardinalles
,
whome
he
choseth
in
stede
of
the
Apostels
.
His
disciples
.
E.
Luke
saith
,
Luke
●…
that
Christ
afterwarde
called
them
Apostels
.
He
gaue
them
power
.
Some
olde
Gréeke
bookes
haue
(
as
it
is
here
.
)
He
gaue
them
power
against
vncleane
spirites
.
Other
some
haue
(
as
the
olde
interpretour
also
)
He
gaue
them
power
of
vncleane
spirites
.
The
whiche
ambiguitie
and
doubtfull
speache
,
being
mislyked
of
Hilary
,
he
readeth
it
,
He
gaue
them
power
to
caste
out
vncleane
spirites
.
The
Gréee
woorde
signifieth
power
and
authoritie
,
to
do
anye
thing
,
the
whiche
power
truely
amonge
men
,
wanting
the
strengthe
and
facultie
,
to
execute
the
Lawe
,
is
voyde
of
the
effecte
:
But
in
deuine
matters
it
fareth
not
so
.
For
to
God
the
facultie
and
power
are
ioyned
together
.
Wherefore
,
because
the
disciples
receyue
here
power
of
Christ
the
true
sonne
of
God
,
they
receiue
also
with
the
same
,
the
vertue
and
strengthe
,
which
is
able
to
worke
the
effect
.
Wherupon
we
reade
in
an
other
place
,
Luke
●…
that
these
twoo
,
facultie
,
or
authoritie
,
and
power
are
ioyned
together
.
The
〈◊〉
of
the
●…stels
〈◊〉
firste
.
But
because
the
Apostels
were
of
no
reputation
almost
among
men
,
and
the
Ambassage
whiche
was
committed
vnto
them
,
was
altogether
deuine
:
Furthermore
,
when
as
thei
did
neither
excell
in
wytte
nor
eloquence
,
and
againe
,
the
excellencie
and
newenes
of
the
thinge
required
,
more
then
possibely
could
be
in
man
:
It
was
necessary
that
thei
should
haue
farther
authoritie
from
some
other
.
Bu.
Furthermore
when
Moyses
shoulde
promulgate
and
set
forth
the
Lawe
,
the
Lorde
prepared
hym
authoritie
,
by
many
signes
and
miracles
:
Therefore
it
was
conuenient
that
nowe
lykewyse
by
tokens
and
wonders
he
shoulde
gette
credite
to
the
preachers
of
his
Gospell
.
Doct●…
with●…
thor●●
small
〈◊〉
For
truely
without
the
authoritie
of
the
teacher
,
the
doctrine
it selfe
semeth
weake
and
of
small
force
,
although
otherwyse
it
might
seme
sufficient
.
●…wefull
●…yra●…
C.
Wherefore
Christe
seing
before
hande
that
his
Apostels
by
shewing
of
myracles
,
should
get
great
credite
and
reuerence
among
the
people
,
he
endeweth
them
aboundauntly
with
heauenvly
power
.
And
hereupon
the
lawefull
vse
of
myracles
may
bee
gathered
:
whiche
was
to
seale
,
ratifie
,
and
confirme
the
doctrine
of
the
Gospell
.
Wherefore
the
Papistes
are
falsefiers
,
and
wicked
deprauers
of
the
workes
of
God
,
in
separating
the
woorde
from
myracles
.
To
caste
them
out
.
M.
By
this
it
appeareth
that
they
receiued
not
power
to
do
with
the
deuels
as
them
listed
,
but
to
driue
,
expell
,
and
caste
them
out
.
They
coulde
not
therefore
sende
them
into
men
,
and
vse
their
workes
to
the
destruction
of
mankynde
.
For
they
receiued
power
so
,
ouer
all
kynde
of
diseases
,
that
they
mighte
make
of
those
that
were
sick
,
whole
,
those
that
were
blynde
,
to
see
,
those
that
were
dombe
,
to
speake
,
and
those
that
were
lame
,
to
walke
,
but
the
contrary
,
by
this
their
authoritie
and
power
they
coulde
not
do
.
2
The
names
of
the
twelue
Apostels
are
these
.
The
firste
Symon
,
whiche
is
called
Peter
,
and
Andrew
his
brother
Iames
the
sonne
of
Zebede
,
and
Iohn
his
brother
.
The
names
of
the
twelue
are
.
Bu.
It
was
necessary
that
the
names
of
the
Apostels
should
be
put
in
wryting
,
because
it
was
not
mete
that
the
heades
of
our
religion
,
the
speciall
witnesses
of
the
catholique
truthe
,
&
the
lightes
of
the
whole
worlde
,
should
remayne
vnspoken
of
.
M.
This
also
is
the
manner
and
wonte
of
the
scripture
,
not
to
suffer
the
names
of
those
whose
workes
God
vsed
to
his
ministery
to
lye
hidden
in
obliuion
:
but
to
expresse
them
by
their
names
,
what
they
were
:
partely
that
we
may
know
that
they
are
not
neglected
of
God
whiche
serue
hym
,
and
partly
,
that
we
being
myndefull
of
their
faythe
,
shoulde
followe
their
godly
example
.
For
it
bryngeth
vnto
vs
great
vtillitie
and
proffite
,
to
knowe
them
by
name
,
whose
ministery
and
seruice
God
hath
vouchesafed
to
vse
,
〈◊〉
5.
●…lip
.
15
for
oure
greate
commoditie
and
sauing
health
.
Euen
so
Moyses
dothe
Chronacle
their
names
,
by
whose
industry
and
labour
the
tabernacle
was
made
.
And
in
an
other
place
,
their
names
are
rehearsed
,
whiche
brought
backe
againe
the
Arke
of
God
,
(
whiche
Dauid
made
)
into
the
Tabernacle
.
The
firste
Symon
.
H.
Here
we
muste
note
that
the
other
Euangelistes
do
not
reherse
the
Apostels
names
in
the
same
order
that
Matthew
doth
leaste
that
any
man
shoulde
make
Peter
the
chiefest
of
all
the
reste
,
because
he
is
put
here
in
the
firste
place
.
For
the
other
two
Euangelistes
rehersing
the
Apostels
names
by
couples
,
place
Matthew
before
Thomas
.
And
Matthewe
him selfe
(
for
modesties
sake
)
preferreth
Thomas
.
Gala.
2.
And
Paule
reherseth
Iames
in
the
firste
place
saying
,
Iames
and
Cephas
,
and
Iohn
,
which
semed
to
be
the
pillers
.
Wherefore
the
Euangelistes
are
symplely
to
be
vnderstoode
,
who
placed
Peter
and
Andrewe
,
or
Peter
,
Iames
and
Iohn
,
in
the
firste
place
,
for
no
other
consideration
then
because
,
they
were
firste
in
vocation
and
calling
.
C.
Very
fondly
therefore
the
Romane
byshops
buylde
their
suppremacy
vpon
this
place
.
But
admitte
,
graunte
,
The
Romish
supremacy
is
very
fondly
buylte
vpon
this
place
.
that
Peter
was
chiefest
of
the
Apostels
,
yet
notwithstanding
,
it
followeth
not
that
the
thing
whiche
was
of
force
among
twelue
,
shoulde
extende
it selfe
to
the
whole
worlde
.
Admitte
that
he
was
first
numbred
,
yet
it
doth
not
thereupon
followe
that
he
should
be
chiefe
or
excel
the
reste
.
Whiche
is
called
Peter
.
A.
Of
this
woorde
Peter
we
haue
spoken
before
in
the
fourth
chapter
And
Andrew
his
brother
.
Howe
this
Andrewe
came
at
the
first
vnto
Christe
,
Iohn
.
1.
saint
Iohn
playnly
in
his
first
chapter
declareth
.
Iames
the
sonne
of
Zebed
.
E.
The
Gréeke
texte
hath
onely
,
Iames
whiche
was
of
Zebede
,
and
leueth
out
this
woorde
,
sonne
,
but
the
olde
intepretour
,
because
it
was
vnderstoode
(
as
appeareth
by
the
article
)
putteth
it
in
.
We
may
reade
of
this
mans
death
in
the
Actes
of
the
Apostels
.
And
Iohn
his
brother
.
Actes
,
12.
This
is
that
disciple
whome
Iesus
loued
,
Iohn
.
13
,
19.
and
.21
.
as
he
hym selfe
wytnesseth
in
the
Golpel
whiche
he
wryte
.
3
Philippe
and
Bartholomewe
,
Thomas
,
and
Matthewe
,
whiche
was
the
Publicane
,
Iames
the
sonne
of
Alphae
,
and
Lebbeus
,
whose
syrname
was
Thaddeus
.
Phillippe
and
Bartholomewe
.
Bu.
These
were
twoo
graue
and
excellent
men
,
although
no
mention
is
made
of
them
in
the
holy
scripture
.
Thomas
.
This
is
that
Thomas
Didimus
,
Iohn
.
20.
whiche
after
the
resurrection
touched
the
perfecte
body
of
Christe
.
Mathew
which
had
ben
a
P.
A.
The
interpretour
addeth
this
worde
(
had
ben
)
to
make
the
matter
more
plain
.
M.
For
by
this
remembraunce
or
rehersall
,
The
modestie
of
Mathewe
.
the
Euangeliste
Matthewe
sheweth
him selfe
thankefull
for
the
inestimable
mercy
of
Christe
towardes
him
,
whiche
turned
not
away
his
face
from
a
Publicane
,
but
vouchsafed
to
receiue
hym
to
his
grace
.
Hereby
we
learne
not
to
hyde
and
obscure
the
grace
of
Christe
,
whiche
happeneth
vnto
vs
,
but
to
preache
the
same
,
1.
Timo.
1
Actes
.
26.
1.
Cor.
15.
although
it
be
to
our
own
reproch
.
For
it
pertayned
to
the
glory
of
Christe
.
that
of
a
Publicane
he
was
made
an
Apostell
.
A.
So
Paule
in
diuers
places
reherseth
what
he
was
before
his
calling
,
to
enlarge
&
set
foorth
the
mercy
of
God
.
M.
Also
note
,
that
the
other
Euangelistes
adde
not
to
Matthewe
,
the
name
of
a
Publicane
.
For
it
is
better
that
a
man
remember
his
owne
faulte
then
another
do
it
.
But
we
in
these
dayes
vse
the
contrary
,
for
we
hyde
our
owne
faultes
,
and
bewraye
all
that
we
can
by
other
men
,
if
it
touche
the
hurte
of
their
good
name
.
Iames
the
sonne
of
Alphe
.
He
is
called
Iames
the
sonne
of
Alphe
,
to
make
a
difference
betwene
hym
and
Iames
,
the
sonne
of
Zebede
.
Of
some
,
he
is
called
Iames
the
lesse
,
or
the
yonger
.
And
Lebbeus
whose
surname
is
Taddeus
.
Bu.
This
man
is
sayde
to
haue
thrée
names
.
For
he
was
called
Iudas
,
the
brother
of
Iames
,
and
Thaddeus
,
and
Lebbeus
.
4
Symon
of
Canaan
,
and
Iudas
Iscarioth
,
whiche
also
betrayed
hym
.
Symon
of
Canaan
.
Bu.
This
Simon
of
Canaan
was
so
called
of
Cana
,
Luke
.
6.
Actes
.
1.
a
towne
in
Gallilae
,
as
Hierom
thinketh
.
Luke
saith
,
that
his
sirname
was
Zelotes
.
For
Cana
,
is
as
much
to
saye
in
Lattine
Zelus
,
which
is
in
Englyshe
zeale
.
So
that
of
Zelus
he
is
called
Zelotes
.
And
Iudas
Iscarioth
.
M.
He
is
so
called
either
of
the
towne
where
he
was
borne
,
or
els
of
the
trybe
whiche
is
called
Isachar
.
Whiche
also
betrayed
him
.
A.
This
is
spoken
by
a
figure
called
Anticipation
,
by
the
whiche
we
do
commonly
preuent
that
whiche
followeth
,
with
some
note
or
tytell
:
as
this
also
.
Iohn
●…
It
was
that
Mary
which
annointed
the
Lord
with
oyntment
,
and
wyped
his
fete
with
her
heare
.
M.
Here
also
we
muste
note
,
No
fe●…ship
o●…
foun●…
but
〈◊〉
before
vngod
sone
.
that
there
is
no
fellowship
so
holy
,
so
pure
,
and
cleane
,
but
in
the
same
there
is
founde
some
euell
persone
.
Wherefore
we
muste
take
hede
that
for
one
euell
mans
sake
,
we
reiecte
not
all
the
good
,
and
that
for
Iudas
sake
we
reiecte
not
all
the
Apostles
.
Math
●…
For
the
churche
shall
alwayes
consiste
,
of
good
and
euell
,
of
faithefull
men
and
Hypocrites
,
vntill
the
highe
Iudge
come
and
separate
the
Goates
from
the
Sheepe
.
This
lewde
and
fylthy
persone
,
defyled
not
the
integritie
&
ministerie
of
Sainctes
,
howe
great
soeuer
his
transgression
was
.
Let
vs
therefore
note
,
that
godly
,
vertuous
,
and
honest
men
,
are
not
alwayes
defiled
by
the
company
of
the
wicked
and
vngodly
,
specially
if
they
be
ignoraunt
of
his
wickednes
:
neither
is
the
doctrine
of
truthe
and
the
administration
of
Sacramentes
the
worse
,
for
the
vnworthynes
of
the
minister
.
5
Iesus
sent
forth
these
twelue
in
nomber
,
whome
he
commaunded
saying
:
Go
not
into
the
way
of
the
Gentiles
,
and
enter
not
into
the
cittie
of
the
Samaritanes
.
Iesus
sent
foorth
these
twelue
.
E.
The
Gréeke
worde
signifieth
that
thei
were
sent
forth
with
commaundement
&
strayght
charge
geuen
vnto
them
,
as
we
shal
here
by
and
by
.
It
may
be
thought
that
the
Lorde
vsed
this
worde
(
sente
)
because
the
Prophetes
make
mention
oftentimes
of
sendinge
,
and
of
those
that
were
sente
.
And
the
lord
him selfe
expounding
this
woorde
,
saythe
thus
:
Verely
,
verely
,
I
saye
vnto
you
,
Iohn
.
●…
the
seruaunt
is
not
aboue
his
maister
,
neither
is
the
Apostel
greater
then
he
which
sente
him
.
The
〈◊〉
an
Apo●…
The
Apostels
therfore
are
the
messengers
,
and
Embassadours
of
the
lorde
,
to
declare
his
commaundementes
to
those
to
whome
they
are
sente
.
Go
not
into
the
waye
of
the
Gentyles
.
C.
Here
more
plainely
appeareth
that
whiche
we
touched
euen
nowe
,
that
the
office
of
the
Apostels
pertained
to
no
other
end
,
then
to
make
the
Iewes
to
heare
Christe
attentiuely
,
by
putting
them
in
mynde
of
the
saluation
whiche
was
at
hande
.
Therefore
nowe
he
doth
limitte
them
to
preache
to
the
Iewes
onely
,
but
afterwarde
,
to
sounde
forth
their
voyce
into
the
whole
worlde
.
The
reason
is
this
,
Because
he
was
sente
of
his
father
,
〈◊〉
15.
being
a
minister
of
the
circumcision
,
for
the
truthe
of
God
to
confirme
the
promyses
made
vnto
the
fathers
.
〈◊〉
17.
For
God
made
a
speciall
couenaunt
with
the
séede
of
Abraham
.
So
that
for
the
promyse
sake
,
Christe
would
haue
the
firste
fruites
of
his
Gospell
to
be
bestowed
vpon
the
Iewes
,
〈◊〉
2.
but
when
the
fulnes
of
time
was
come
,
them
would
he
haue
it
preached
also
to
the
Gentiles
.
For
after
his
resurrection
,
〈◊〉
16.
he
gaue
theim
this
generall
commission
,
saying
:
Go
ye
into
the
whole
worlde
and
preache
the
Gospel
to
all
creatures
.
M.
Saint
Paule
,
to
confirme
this
,
saith
:
The
word
of
God
ought
firste
to
be
preached
vnto
you
:
but
because
ye
put
the
same
from
you
,
〈◊〉
13.
&
iudge
youre selues
vnworthy
of
euerlasting
lyfe
,
beholde
,
we
tourne
to
the
Gentiles
,
for
so
the
Lorde
commaunded
vs
.
I
haue
made
thee
a
lighte
of
the
Gentiles
,
that
thou
be
the
saluation
to
the
ende
of
the
worlde
.
〈◊〉
5.
And
Christe
hym selfe
saythe
:
I
am
not
sent
but
to
the
loste
shepe
of
the
house
of
Israell
.
And
enter
not
into
the
cittie
of
the
Samari
.
The
Samaritanes
and
the
Gentiles
,
were
all
one
,
sauing
that
the
Samaritanes
receiued
outwardly
the
lawe
of
Moyses
.
●…g
.
17
Of
these
we
may
reade
in
the
seuentene
chapter
of
the
fourthe
booke
of
Kynges
.
Reade
also
the
fourth
chapter
of
Iohn
.
〈◊〉
4.
6
But
go
ye
rather
to
the
loste
shepe
of
the
house
of
Israell
.
C.
The
firste
place
he
assigneth
to
the
Iewes
,
because
thei
were
the
first
begotten
,
yea
,
because
God
counted
them
only
of
his
houshold
,
&
all
others
as
straungers
and
foreners
.
He
calleth
them
also
loste
shepe
,
both
that
the
Apostels
,
being
touched
with
mercy
,
shold
the
more
spedely
,
and
with
more
earnest
study
seke
to
helpe
them
:
And
also
that
they
myghte
knowe
that
euen
nowe
they
had
plentifull
occasion
ministered
vnto
them
to
worke
.
The
Iewes
which
were
nere
vnto
God
,
and
the
promised
seede
and
lawfull
heyres
of
eternall
lyfe
,
are
sayde
notwithstanding
to
be
loste
,
vntyll
they
had
recouered
health
in
Christe
.
What
then
to
vs
remayneth
,
whiche
in
honoure
and
dignitie
are
not
to
be
compared
vnto
them
?
M.
Christe
teacheth
vs
therefore
wherin
perdition
consisteth
,
and
in
what
saluation
also
standeth
.
They
to
whome
he
sente
his
Apostels
,
were
not
loste
corporally
,
but
spiritually
,
because
they
were
out
of
the
feding
and
custody
of
Christe
.
C.
Moreouer
,
Christe
gaue
the
name
of
sheepe
to
the
reprobate
,
whiche
properly
were
not
of
the
flocke
of
Christe
,
because
the
adoption
pertained
to
all
people
.
Math.
8.
As
in
an
other
place
he
calleth
them
sonnes
,
or
the
children
of
the
kyngdome
,
whiche
afterwarde
for
their
vnbeliefes
sake
,
shal
be
caste
out
into
vtter
darknes
.
To
be
short
,
by
the
name
of
shepe
,
Christ
commendeth
the
Iewes
to
his
Apostels
,
to
the
ende
they
might
bestowe
their
labour
vppon
them
,
because
none
can
be
counted
of
the
flocke
of
God
,
but
they
whiche
are
gathered
into
the
shepefolde
.
7
Go
and
preache
,
saying
:
the
kingdom
of
heauen
is
at
hande
.
Go
and
preache
.
Bu.
Now
he
geueth
them
commaundement
what
they
shall
preache
,
namely
,
that
they
referre
all
their
Sermons
to
the
kyngdome
of
God
.
R.
This
kynde
of
preaching
hath
a
certayne
similitude
of
the
voyce
of
a
crier
,
whose
parte
is
to
declare
and
proclayme
the
comming
of
the
kyng
,
that
thereby
the
myndes
of
the
people
may
be
prepared
to
receyue
their
kyng
ioyfully
.
C.
Euen
so
by
this
proclamation
of
the
Gospell
,
Christe
would
haue
the
myndes
of
the
people
conforted
with
the
hope
of
the
redemption
at
hande
.
The
kyngdome
of
heauen
is
at
hande
.
M.
Luke
saith
,
the
kyngdome
of
God
is
at
hande
,
but
in
the
same
sence
and
meaning
:
namely
that
the
Iewes
myght
know
that
firste
of
all
they
are
restored
by
the
power
of
God
,
and
not
by
the
benefite
&
ayde
of
men
:
Then
that
their
state
and
condition
shal
be
happy
vnder
God
theyr
kyng
:
Thirdly
,
that
no
earthly
or
corruptible
felicitie
is
promysed
vnto
them
,
but
suche
an
heauenly
ioye
as
neuer
shall
haue
ende
.
Bu.
To
the
same
effecte
and
purpose
,
all
they
whiche
preache
in
the
churche
of
God
at
this
daye
,
ought
to
dyrecte
their
Sermons
,
namely
that
they
teache
truly
what
the
kingdom
of
Christ
is
,
howe
and
after
what
sorte
it
reigneth
here
in
vs
,
and
how
we
shall
reigne
with
the
same
in
heauen
.
8
Heale
the
sycke
,
clense
the
Lepers
,
rayse
the
dead
,
caste
out
deuels
:
frely
ye
haue
receiued
,
geue
frely
.
Heale
the
sycke
.
C.
As
he
armed
and
endewed
them
with
power
,
so
he
commaundeth
them
to
be
his
faithfull
and
liberall
ministers
,
and
he
forbiddeth
them
to
hyde
that
whiche
was
committed
vnto
them
,
for
the
health
of
all
men
.
A.
He
commaundeth
to
heale
the
sicke
,
to
clense
the
Leprous
,
and
to
rayse
the
dead
,
that
therby
the
hearers
may
more
easely
receyue
the
doctrine
of
the
Gospell
.
C.
Moreouer
,
by
these
miracles
he
declareth
wherfore
he
was
sent
of
his
father
,
and
what
is
the
ende
also
of
his
Gospell
.
These
miracles
therefore
haue
a
certaine
analogy
and
similitude
with
the
office
of
Christe
,
The
ende
of
Christes
comming
.
that
we
may
knowe
that
he
came
to
vs
,
being
the
authour
of
all
good
thinges
,
to
deliuer
vs
from
the
tyranny
of
Sathan
,
from
the
stynge
of
death
,
and
the
curse
of
the
lawe
,
and
to
helpe
to
cleare
vs
from
all
synne
,
diseases
,
and
myseries
.
Frely
ye
haue
receiued
.
M.
Christ
knew
that
this
Ambassage
might
helpe
them
to
great
gayne
.
For
what
would
not
the
sicke
man
geue
to
receyue
his
healthe
?
What
coste
woulde
the
parentes
spare
to
haue
their
children
beinge
dead
,
raysed
agayne
to
lyfe
.
Therefore
by
expresse
wordes
he
commaundeth
them
to
bestowe
that
liberalitie
frely
,
whiche
frely
was
also
geuen
vnto
them
.
C.
Signifying
that
they
were
not
endewed
with
those
giftes
for
their
owne
glory
and
praise
,
but
that
thei
should
be
as
it
were
conducte
pypes
,
for
the
grace
and
mercy
of
God
to
passe
by
:
as
if
he
should
haue
sayde
.
Consider
from
whence
this
power
came
vnto
you
,
euen
as
it
came
not
vnto
you
through
youre
owne
merytes
or
deseruing
,
but
by
the
mere
grace
of
God
,
euen
so
see
that
without
any
rewarde
therefore
,
ye
geue
frely
agayne
.
The
〈◊〉
pryde●…
in
〈◊〉
.
We
knowe
by
experience
howe
lothe
all
men
are
to
part
from
that
which
they
thinke
to
be
proper
to
theim selues
or
their
owne
good
:
And
how
lusty
euery
man
is
,
if
he
perceiue
that
in
hym selfe
,
whiche
is
wantinge
in
his
brother
,
and
howe
ready
by
and
by
he
is
to
despyse
hym
:
The
which
being
forsene
of
Christ
,
he
geueth
them
a
precise
commaundement
to
geue
frely
to
euery
one
that
wylyngly
seketh
for
the
same
.
Nowe
Christe
hath
in
his
ministers
exhibited
his
grace
,
according
to
the
prophecie
of
Esayas
,
sayinge
:
Esay
.
●…
Come
to
the
waters
al
ye
that
be
thirsty
,
and
ye
that
haue
no
money
,
Come
bye
wyne
and
mylke
,
without
money
or
money
worthe
.
He
sheweth
also
here
that
non
can
be
sincere
ministers
of
his
word
,
and
dispensators
of
his
grace
,
but
such
as
can
be
contented
to
bestowe
their
worke
and
trauayle
frely
:
but
as
for
all
hierlinges
they
do
but
corrupte
and
profane
the
office
of
teaching
.
We
〈◊〉
to
byc●●
the
〈◊〉
God.
4.
Ki●…
Acte●…
Math.
●…
Iohn
.
●…
M.
But
how
odious
to
God
this
turpe
lucrum
is
,
this
selling
of
his
giftes
,
it
appeareth
by
many
places
of
scripture
.
As
by
the
example
of
Gihezi
,
by
the
example
of
Symon
Magus
,
and
by
the
example
of
the
biers
and
sellers
which
were
scourged
out
of
the
temple
.
The
whiche
examples
I
woulde
to
God
were
well
examined
,
and
indifferently
wayed
by
the
byshops
of
Rome
,
The
〈◊〉
are
P●…
whiche
do
nothinge
but
make
marchaundise
of
al
that
euer
they
haue
yea
,
they
are
as
peltinge
pedlers
,
with
pouling
packs
,
and
in
dede
to
speake
the
truthe
,
they
are
in
no
poynte
for
honestie
and
true
dealing
,
to
be
compared
vnto
them
.
Also
this
prohibiteth
not
Preachers
&
godly
ministers
,
which
frely
and
willingly
serue
Christe
,
to
be
nourished
and
maintayned
with
publike
stypendes
,
according
to
saint
Paule
,
who
sayth
:
If
we
sowe
amonge
you
spirituall
thinges
,
thinke
it
not
muche
if
we
reape
your
corporall
and
carnll
thynges
.
9
Possesse
not
goulde
nor
syluer
,
nor
brasse
in
your
pursses
.
E.
The
Greeke
woorde
signifieth
rather
to
prepare
,
and
prouide
that
whiche
we
haue
not
then
to
possesse
that
whiche
we
haue
already
:
that
these
thrée
,
gould
,
syluer
,
and
brasse
,
may
be
referred
to
that
whiche
followeth
:
●…eading
●…here
●…en
.
in
your
pursses
.
For
of
these
thrée
thinges
money
was
wonte
to
be
coyned
,
which
at
the
firste
was
made
of
brasse
and
Iron
,
then
of
syluer
,
laste
of
all
of
goulde
.
〈◊〉
9.
Luke
as
it
were
expounding
this
woorde
(
prepare
)
saythe
:
Take
nothing
to
your
iourney
,
neither
staffe
nor
scrippe
.
●…e
.
6.
And
Marke
he
sayth
:
And
he
commaunded
them
that
they
should
take
nothing
in
their
iourney
.
And
agayne
Luke
faythe
:
〈◊〉
.
10.
Beare
no
wallet
neyther
scrip
,
nor
shooes
.
By
these
wordes
he
forbiddeth
nothinge
els
but
distruste
,
and
a
preposterous
care
for
necessary
thinges
.
Because
suche
was
this
Ambassage
,
that
Christe
would
haue
his
disciples
to
compasse
all
Iury
in
a
fewe
daies
,
and
shortly
to
retourne
vnto
him
againe
,
that
he
forbiddeth
them
●…o
carry
scrippe
or
wallet
,
whiche
shoulde
haue
bene
a
trouble
&
let
vnto
them
in
so
hasty
a
iourney
.
But
some
ignorauntly
imagin
that
this
was
geuen
a
commaundement
for
euer
to
the
apostels
,
and
ministers
of
the
woorde
to
obserue
.
But
they
are
deceiued
,
for
this
restraynte
pertayned
only
to
the
Apostels
,
and
no
longer
then
tyll
thys
iourney
was
fynyshed
,
because
with
spede
they
shoulde
passe
the
same
.
And
therefore
Marke
saithe
,
that
they
were
shodde
with
Sandales
.
10
Nor
yet
scrip
towardes
iour
yorney
:
neither
two
coates
,
neither
shoes
nor
yet
a
rodde
.
For
the
workeman
is
worthy
of
his
meate
.
Neither
yet
scrip
.
B.
Christ
would
haue
his
disciples
once
to
haue
triall
&
experience
,
that
nothing
should
be
wanting
vnto
them
,
if
so
be
that
they
were
faithful
ministers
:
and
therefore
he
sent
them
foorth
naked
as
it
were
,
and
destitute
of
these
things
,
but
for
no
long
tyme
.
For
we
may
reade
that
Paule
toke
a
cloake
for
his
iourney
,
And
Peter
was
founde
hauing
a
swerde
.
〈◊〉
4.
〈◊〉
And
therefore
we
reade
an
exposition
as
it
were
of
this
place
,
and
of
the
mynde
of
Christe
,
when
he
saide
:
When
that
I
sent
you
foorth
without
scrippe
or
wallet
,
or
shooes
,
did
you
wante
any
thinge
?
And
they
sayd
no.
〈…〉
He
said
therfore
vnto
them
,
But
nowe
he
that
hath
a
wallet
let
hym
take
it
vp
,
and
likewyse
his
scrippe
.
Whereby
firste
we
vnderstande
that
it
was
commaunded
but
for
a
tyme
,
then
that
it
was
commaunded
to
the
ende
,
the
Apostels
(
as
it
was
sayde
euen
nowe
)
myght
perceiue
that
nothyng
was
wanting
to
the
faythfull
ministers
of
Christ
.
Nora
rodde
.
C.
In
this
woorde
rodde
or
staffe
,
the
Euangelistes
do
seme
to
disagree
.
For
by
Marke
as
it
should
appeare
,
they
are
permitted
to
haue
a
staffe
:
And
by
Matthewe
and
Luke
,
they
are
denyed
it
.
But
for
somuche
as
the
Hebrewe
woorde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sebet
,
is
ambiguous
,
the
Euangelistes
,
although
they
wryte
in
Gréeke
,
toke
this
word
Rauedon
,
a
rodde
,
diuersly
.
Therefore
Matthewe
and
Luke
vnderstande
suche
staues
,
as
are
burdensome
and
waighty
to
the
bearers
.
But
Marke
meaneth
a
walking
staffe
,
whiche
men
commonly
cary
in
their
handes
by
the
waye
to
ease
and
lighten
them selues
.
For
it
is
manifeste
that
it
was
the
custome
in
those
dayes
,
to
cary
a
stycke
or
troncheon
,
or
walkynge
staffe
in
their
handes
whiche
tooke
any
iourney
to
go
.
Whereuppon
Iacob
sayd
,
Gene.
32.
Exod.
14.
4.
King.
4.
with
my
staffe
came
I
ouer
Iordane
.
The
Scripture
also
maketh
mention
of
Moyses
rodde
,
and
of
the
rodde
of
Elizeus
.
For
the
workeman
is
worthy
of
his
meate
.
C.
By
these
woordes
our
Sauiour
Christe
preuenteth
a
doubt
whiche
might
aryse
.
For
it
might
seme
a
very
straight
&
hard
matter
to
trauayle
through
all
Iury
,
without
any
kynde
of
prouision
,
either
of
meate
,
drinke
or
apparrell
.
Christ
therfore
saith
that
they
must
not
feare
necessitie
or
penury
,
because
wheresoeuer
they
shall
come
they
shal
be
worthy
of
meate
.
M.
As
if
he
shoulde
haue
sayde
,
it
is
a
common
prouerbe
in
all
mennes
mouthes
,
The
labourer
is
worthy
of
meate
.
Wherefore
it
pertayneth
not
to
the
labourer
to
bee
carefull
for
meate
.
Indeuour
your selues
rather
to
laboure
faythfully
,
puttynge
awaye
all
care
for
meate
,
for
to
whome
soeuer
ye
shall
come
,
he
shall
minister
vnto
you
Notwithstanding
we
muste
vnderstande
this
place
so
,
that
the
labourer
must
seke
his
meate
at
his
handes
for
whome
he
worketh
.
As
plainly
appereth
by
the
wordes
of
Christ
,
when
he
saythe
,
In
the
same
house
tary
styll
,
eating
and
drinking
,
Luke
.
10.
suche
as
they
geue
.
For
the
labourer
is
worthy
of
his
rewarde
:
and
into
whatsoeuer
cittie
ye
enter
,
and
they
receiue
you
,
eate
suche
thinges
as
are
sett
before
you
.
1.
Cor.
9.
And
Paule
also
sayth
,
Who
goeth
a
warrefare
at
any
tyme
,
at
his
owne
proper
coste
and
charges
?
Who
planteth
a
vyneyarde
and
eateth
not
of
the
frute
of
the
same
?
Who
fedeth
a
flock
and
eateth
not
of
the
mylke
thereof
.
And
in
an
other
place
he
saythe
.
Gala.
6.
Let
him
that
is
taught
in
the
woorde
,
minister
vnto
him
,
that
teacheth
him
in
al
good
things
.
11
But
to
whatsoeuer
cittie
or
towne
ye
shall
,
come
,
inquire
who
is
worthy
in
it
,
and
there
abyde
till
ye
go
thence
.
But
to
whatsoeuer
cittie
.
B.
By
these
wordes
our
Sauiour
Christe
dothe
aunswere
an
obiection
that
might
be
made
against
him
by
his
disciples
.
As
if
they
shoulde
saye
.
Thou
sendest
vs
forth
emptie
,
Obiection
.
and
voyde
of
all
thynges
to
straungers
,
and
to
such
with
whome
we
are
nothing
acquainted
,
sayinge
vnto
vs
,
the
workeman
is
worthy
of
meate
.
But
howe
worthy
soeuer
we
be
of
meate
,
beynge
faythfull
labourers
in
the
haruest
of
oure
father
,
who
shall
minister
or
geue
the
same
to
vs
?
A.
No
man
peraduenture
wil
acknowledge
vs
for
labourers
.
C.
To
this
cogitation
whiche
might
aryse
,
Aunswere
.
he
aunswereth
and
preuenteth
it
,
commaunding
them
to
enquire
in
euery
cittie
,
who
is
worthy
in
it
.
By
the
whiche
woordes
he
biddeth
them
seke
dilligently
,
if
they
could
fynde
such
men
as
were
godly
,
in
whom
the
feare
of
God
myghte
be
founde
,
and
religion
,
and
of
whose
docillitie
and
aptnes
to
learne
,
there
myght
be
some
hope
,
that
to
suche
they
myghte
offer
their
labour
and
woorke
.
M.
He
calleth
them
therefore
worthy
,
whiche
are
ready
and
apte
to
receyue
the
preachyng
of
repentaunce
,
and
the
kyngdome
of
God
,
that
this
grace
of
christ
might
haue
som
place
in
them
.
Before
he
saide
:
Go
ye
rather
to
the
loste
Sheepe
of
the
house
of
Israell
:
And
in
the
woordes
followyng
he
sayth
,
Whosoeuer
shall
not
receyue
you
,
nor
wil
heare
your
preaching
:
When
ye
departe
out
of
the
house
or
that
cittie
,
shake
of
the
duste
of
your
feete
.
In
the
whiche
woordes
we
see
the
contrary
,
that
whosoeuer
receiueth
the
messengers
of
peace
,
&
heareth
their
wordes
,
are
worthy
.
Luke
in
stede
of
inquyre
who
is
worthy
in
it
,
hathe
,
and
shall
receyue
you
.
Suche
as
these
were
worthye
,
Zache
,
Luke
●…
Matthewe
,
Mary
Magdalene
,
the
Thefe
,
and
Paule
,
Wort●●●…uers
〈◊〉
Gosp●…
whiche
truely
receyued
the
grace
of
the
kyngdome
of
Christe
.
Suche
were
worthy
,
of
whome
Christe
speaketh
thus
,
sayinge
:
Verely
I
saye
vnto
you
,
the
Publicanes
and
Harlotes
,
shall
enter
into
the
kyngdome
of
God
,
before
you
.
We
maye
not
therefore
in
this
place
so
construe
the
woordes
of
Christe
,
as
though
he
called
those
worthy
onely
whiche
were
no
synners
:
for
if
that
were
so
,
why
dyd
Christe
kepe
company
with
Publicanes
and
synners
,
and
offered
his
grace
vnto
them
?
Math●…
Whiche
also
sayde
,
I
came
not
to
call
the
righteous
,
but
synners
to
repentaunce
.
Or
we
may
symplely
vnderstande
those
to
be
worthy
,
whiche
study
integritie
of
lyfe
,
and
in
whome
the
feare
of
God
is
,
and
religion
,
as
we
sayde
euen
nowe
.
And
there
abyde
.
C.
This
also
pertaineth
to
makynge
haste
in
theyr
iourney
.
For
if
they
shoulde
haue
made
any
longe
tarience
in
one
towne
,
then
must
they
nedes
haue
shifted
their
Inne
often
,
leaste
they
shoulde
bee
ouerchargeable
to
one
man
.
When
as
Christ
therfore
commaundeth
them
to
abide
&
tary
at
their
first
Iune
vntill
they
go
from
thence
vnto
another
citie
,
he
signifieth
that
they
must
make
haste
,
that
the
Gospell
beinge
published
in
one
cittie
,
they
may
go
by
and
by
to
another
.
And
that
this
is
the
meaning
of
Christe
it
appeareth
more
playnly
by
the
wordes
of
Luke
,
when
he
saythe
.
Luk●…
Go
not
from
house
to
house
.
For
this
had
bene
vnsemely
for
the
Apostels
beinge
Ambassadours
of
the
heauenvly
kingdome
so
to
do
.
12
And
when
ye
come
into
an
house
,
salute
the
same
.
E.
Certaine
old
Greke
bookes
adde
these
woordes
,
sayinge
:
Peace
be
vnto
this
house
.
And
so
hath
the
olde
interpretours
also
.
C.
Because
the
disciples
coulde
not
discerne
the
true
&
sincere
worshippers
of
God
,
from
those
that
were
contemners
&
despisers
,
the
lorde
commaundeth
them
to
salute
frendly
euery
house
the
thei
com
into
S●…
For
a
salutation
,
is
an
entraunce
or
beginning
of
talke
.
Euen
nowe
,
they
were
admonished
to
go
vnto
those
houses
,
in
the
whiche
the
study
of
godlines
,
was
knowen
to
florishe
:
but
because
sometime
it
commeth
to
passe
that
they
whiche
are
of
greate
fame
,
and
are
well
accompted
of
,
bewraye
theyr
owne
impietie
when
triall
is
made
,
it
was
necessary
that
this
commaundement
shoulde
be
geuen
vnto
them
.
The
sence
and
meaninge
therefore
of
thys
place
,
is
thys
.
Proue
at
your
first
commynge
whether
the
goodmen
of
the
houses
to
whome
yee
come
,
can
be
content
to
heare
you
willingly
or
no
:
and
whosoeuer
shall
gladly
receiue
&
imbrace
your
doctrine
,
abyde
with
them
that
your
salutation
may
be
confirmed
.
But
if
any
refuse
or
reiecte
the
same
,
departe
out
of
hande
from
them
,
and
withdrawe
and
plucke
backe
from
them
,
so
muche
as
you
may
,
your
salutation
again
.
M.
This
salutation
semeth
to
bee
that
whiche
Christ
commaunded
to
his
disciples
saying
:
〈…〉
In
to
what
house
so
euer
ye
enter
,
firste
saye
peace
be
in
this
house
.
After
this
manner
the
Iewes
were
wonte
to
salute
one
an
other
.
Christe
therefore
woulde
that
his
disciples
shoulde
vse
this
wonted
beneuolence
of
saluting
,
to
the
ende
they
might
wynne
the
myndes
of
those
,
whiche
by
the
Gospell
,
shoulde
bee
brought
to
the
kyngdome
.
And
therefore
he
sayth
,
firste
saye
.
For
a
salutation
is
a
signe
of
beneuolence
of
frendship
,
and
of
loue
,
by
the
whiche
we
wishe
well
vnto
those
,
to
whome
we
come
.
Whereuppon
Christe
commaundeth
vs
to
salute
not
only
our
frendes
after
the
manner
of
the
Gentiles
,
but
also
our
enemies
.
13
And
if
the
house
be
worthy
,
let
youre
peace
come
vpon
it
,
but
if
it
be
not
worthy
,
let
your
peace
returne
to
you
again
And
if
the
house
be
.
Bu.
As
if
he
shold
haue
saide
by
this
token
ye
shall
truely
knowe
who
are
worthy
,
namely
they
whiche
receiue
your
preaching
.
A.
Therefore
if
the
house
be
worthy
,
that
is
,
if
the
goodman
of
the
house
be
worthy
,
that
is
to
saye
:
If
he
receiue
your
salutation
.
For
Luke
sayth
in
steade
of
this
.
And
if
the
sonne
of
peace
be
there
,
your
peace
shall
reste
vpon
it
,
that
we
may
vnderstand
that
the
peace
which
the
goodman
of
the
house
deserueth
,
is
so
offered
,
that
it
pertaineth
to
the
reste
of
his
houshold
also
,
and
that
it
shall
reste
vpon
the
whole
house
,
if
it
be
receiued
of
the
good
man
of
the
house
.
Furthermore
,
that
the
dignitie
of
the
house
dothe
consiste
in
the
good
man
of
the
house
,
it
appeareth
by
Luke
,
when
he
saith
,
If
the
sonne
of
peace
be
there
.
And
this
is
the
special
goodnes
of
God
,
All
the
houshold
&
family
is
blessed
for
the
good
man
of
the
house
sake
.
whiche
appeared
in
the
olde
testament
also
,
because
he
appointed
the
grace
of
the
couenaunt
&
promise
,
not
only
in
the
lorde
of
the
house
,
but
also
with
him
he
toke
al
that
were
of
his
house
:
as
appeareth
in
Noe
,
Abraham
,
Isaac
&
Iacob
:
and
in
Zacheus
also
,
when
Christ
said
:
Luke
.
19.
To
day
peace
is
entred
into
this
house
,
because
that
he
also
is
made
a
childe
of
Abraham
.
But
if
it
be
not
worthy
.
M.
Luke
hath
:
but
if
he
shall
not
receiue
you
,
that
is
,
if
he
be
not
worthy
,
&
declare
it
in
not
receiuing
you
Let
your
peace
retourne
.
M.
That
is
,
get
you
by
and
by
from
them
and
so
much
as
you
may
retracte
your
salutation
,
again
.
For
his
woordes
are
in
effecte
thus
,
Because
they
for
their
ingratitude
are
vnworthy
to
haue
the
blessinge
of
God
,
whiche
yee
wishe
vnto
them
,
breake
of
your
communication
,
and
go
to
some
other
.
14
And
whosoeuer
shal
not
receiue
you
,
nor
will
heare
your
preaching
:
when
ye
depart
out
of
the
house
or
that
cittie
,
shake
of
the
duste
of
your
feete
.
And
vhosoeuer
.
M.
Hetherto
the
lorde
instructed
his
apostels
,
howe
they
shoulde
shonne
and
auoyde
the
vnworthy
,
&
get
them selues
to
those
that
were
worthy
.
Nowe
he
teacheth
them
,
what
they
shall
do
if
they
chaunce
to
come
to
any
that
be
vnworthy
,
and
contemners
of
the
grace
of
God
.
He
hath
tolde
them
how
thei
should
behaue
them selues
to
the
worthy
.
Now
therefore
he
sheweth
them
of
the
vnworthy
:
and
firste
of
all
he
setteth
before
them
a
marke
or
token
,
to
the
which
they
must
haue
respect
,
&
according
to
the
which
thei
must
iudge
of
the
worthy
with
whom
they
abyde
,
and
of
the
vnworthy
,
from
whom
they
departe
:
namely
,
if
they
be
receyued
,
and
hearde
,
or
not
receiued
,
&
not
hearde
,
that
by
this
meanes
they
may
very
well
knowe
,
who
are
worthy
and
who
not
.
And
he
doth
not
only
commaunde
his
disciples
to
departe
from
those
,
whiche
by
ingratitude
reiecte
the
grace
offered
vnto
them
,
but
also
to
shake
the
dust
of
their
feete
against
them
,
and
by
the
same
to
testifie
what
horrible
punishement
,
shall
come
in
time
vpon
such
as
contemne
the
Gospell
.
And
also
by
this
seuere
denunciation
of
the
vengeaunce
of
God
;
Christ
would
comforte
his
disciples
,
leaste
they
should
be
dismayed
and
discouraged
for
the
contempte
of
his
doctrine
,
and
leaste
the
ingratitude
of
the
worlde
,
should
let
or
state
them
in
their
busines
.
And
we
se
howe
Paule
bearing
him selfe
bolde
on
this
consolation
,
2.
Cor.
2.
did
boldly
despyse
al
the
contumacy
of
men
,
that
he
myghte
go
through
euen
the
middest
of
troubles
constantly
,
and
bosteth
him self
to
be
a
swete
sauour
vnto
Christe
,
although
the
sauor
of
death
to
them
that
perishe
.
The
Gospell
is
of
great
pryce
vnto
the
lorde
.
Moreouer
,
this
place
teacheth
howe
muche
the
lord
estemeth
his
Gospell
:
and
truely
for
so
muche
as
it
is
an
excellent
treasure
they
are
to
vnthankefull
,
whiche
reiecte
the
same
being
offered
vnto
them
.
And
for
so
much
as
it
is
the
scepter
of
his
kingdom
,
it
can
not
be
despised
and
set
at
naughte
without
reproche
vnto
him
.
Shake
of
the
duste
.
M.
Our
Sauioure
Christe
is
not
contente
to
haue
them
only
depart
from
those
that
are
vnworthy
,
but
also
he
would
that
they
should
geue
some
testimony
of
the
greatnes
of
their
fault
,
and
of
the
punishement
to
come
.
C.
And
as
he
commendeth
the
doctrine
of
the
Gospell
here
,
that
all
men
myghte
receiue
the
same
reuerently
:
Euen
so
he
biddeth
his
Apostels
to
be
preachers
of
that
vengeaunce
whiche
he
denounceth
vnto
them
:
which
thing
could
not
be
vnles
they
burned
with
a
seruent
zeale
of
that
doctrine
whiche
they
preached
.
A
mete
man
to
preache
the
Gospell
.
We
must
note
therefore
that
none
can
be
a
fitte
teacher
of
the
heauenly
doctrine
,
vnlesse
he
be
so
affected
,
that
he
do
forsake
and
contemne
his
selfe
.
M.
The
shakyng
of
,
of
the
dust
is
a
sygne
of
cursyng
and
defyinge
of
them
.
C.
Whiche
thynge
is
very
lykely
to
bee
vsed
of
the
Iewes
,
because
Christe
speaketh
here
as
of
a
knowen
thyng
:
as
if
the
Apostels
by
this
outward
signe
had
witnessed
the
inhabiters
of
that
place
to
be
so
polluted
&
defiled
,
that
euen
the
earthe
by
their
infection
also
was
corrupted
.
M.
And
so
this
shaking
of
,
of
the
duste
,
should
be
a
testimony
to
the
vnbeleuing
,
and
contemners
of
the
preachynge
of
the
Gospell
,
that
hereafter
they
mighte
haue
no
excuse
,
that
they
hearde
not
the
embassage
of
the
kyngdome
of
God
.
For
Marke
addeth
.
For
a
witness
vnto
them
,
Chap.
●…
Luke
●…
But
Luke
saith
.
For
a
wytnes
againste
them
.
As
if
he
shoulde
haue
sayde
.
This
duste
whiche
cleaueth
vnto
oure
feete
,
since
we
came
into
this
cittie
of
yours
,
shal
be
a
wytnes
in
that
day
,
if
you
would
deny
vs
to
be
there
,
and
to
haue
preached
the
gladtidinges
of
the
Gospel
vnto
you
.
Of
this
commaundement
we
haue
an
example
in
the
Actes
of
the
Apostels
,
where
it
is
thus
wrytten
.
The
Iewes
moued
the
deuoute
and
honest
women
,
&
the
chiefe
men
of
the
cittie
,
and
raysed
persecution
againste
Paule
and
Barnabas
,
and
expelled
them
out
of
their
coastes
.
But
they
shoke
of
the
duste
of
their
feete
against
them
,
and
came
to
Iconium
.
Act●…
And
in
an
other
place
.
And
when
they
sayde
contrary
,
and
blasphemed
,
he
shoke
his
rayment
,
and
sayde
vnto
them
:
Act●…
youre
bloude
be
vpon
your
owne
heades
,
from
hencefoorthe
wyll
I
go
blameles
vnto
the
Gentyles
.
C.
So
that
we
see
,
Th●…
th●…
h●●
th●●
G●●
co●…
h●…
howe
that
no
cryme
dothe
more
offende
God
then
the
contempte
of
his
woorde
:
For
he
dothe
not
so
precisely
bidde
vs
to
deteste
eyther
Adulterers
,
or
man
slears
,
or
any
kynde
of
wycked
persones
,
as
he
doth
bid
vs
to
deteste
these
.
Wherupon
,
being
not
content
with
the
dede
alone
,
he
woulde
that
hys
disciples
shoulde
threaten
them
with
woordes
,
as
appeareth
in
Luke
,
where
he
sayth
:
Go
your
wayes
into
the
streates
of
the
same
and
saye
,
euen
the
very
dust
of
your
cittie
,
whiche
cleaueth
on
vs
,
do
we
wype
of
against
you
:
Lu●●
Notwithstandyng
,
be
ye
sure
of
this
,
that
the
kyngdome
of
God
was
come
nie
vpon
you
.
15
Verely
I
saye
vnto
you
:
it
shal
be
easyer
for
the
lande
of
Sodoma
,
and
Gomorha
in
the
daye
of
iudgement
then
for
that
cittie
.
Verely
I
saye
vnto
you
.
C.
Leaste
that
the
threatnyng
goynge
before
,
shoulde
seme
vayne
oure
Sauiour
Christe
pronounceth
,
that
they
which
despyse
the
Gospel
,
shall
suffer
more
greuous
punyshement
then
the
Sodomites
.
M.
And
to
perswade
this
more
seriously
,
he
confirmeth
it
with
an
othe
.
In
the
daye
of
Iudgement
.
There
are
some
whiche
by
this
daye
of
iudgement
vnderstande
that
tyme
,
in
the
whiche
God
toke
vengeaunce
vpon
the
Iewes
,
by
the
Romaynes
:
But
Christe
speaketh
not
of
this
tyme
.
For
he
vnderstandeth
the
generall
daye
of
iudgement
,
in
the
whiche
all
men
muste
geue
accoumptes
,
and
receyue
punyshement
,
accordyng
to
their
dedes
.
For
the
temporall
burnyng
of
Sodome
,
was
an
example
of
the
euerlasting
fyre
to
come
,
as
in
the
Epistell
of
saint
Iude.
〈◊〉
Iude.
God
was
wonderfully
styrred
to
wrathe
againste
Sodome
:
Wherefore
if
that
cittie
was
then
so
abhominable
before
God
,
it
shall
no
doubte
,
haue
farre
greater
punishement
in
the
daye
of
iudgement
.
Therefore
,
Christe
nameth
Sodome
aboue
all
other
citties
,
not
only
because
the
plague
and
punishement
of
the
same
,
did
exceade
all
others
:
but
because
it
was
consumed
by
the
power
of
God
,
with
a
synnguler
kynde
of
destruction
,
that
it
myght
be
an
example
for
euer
,
and
the
name
odious
also
and
abhominable
.
And
yet
notwithstandinge
,
●…odo●…●…albe
●…ntly
〈◊〉
at
of
iud●…
then
●…fers
●…ospel
it
is
no
marueyle
,
if
Christe
do
pronounce
here
that
the
Sodomites
shall
be
more
gently
intreated
at
that
daye
then
the
vnbeleuing
,
whiche
refuse
to
heare
the
Gospell
.
For
when
as
men
do
denie
the
authoritie
of
their
maker
,
&
wyll
not
vouchesafe
to
heare
his
voyce
,
but
do
refuse
the
same
,
whiche
inuiteth
and
calleth
them
to
grace
:
This
impietie
I
saye
,
is
as
it
were
the
heape
of
all
other
mischiefes
and
wickednes
.
But
and
if
so
great
and
greuous
a
plague
insued
the
repulse
of
the
obscure
preaching
in
those
dayes
.
What
terrible
punishement
remayneth
for
those
whiche
reiecte
Christe
so
openly
and
plainly
,
crying
and
calling
vnto
them
?
Furthermore
,
if
God
punish
so
seuerely
the
contemners
,
what
shall
happen
and
befall
suche
as
are
furious
enemies
.
which
,
with
opprobrious
tongues
and
blasphemous
talke
,
defie
the
Gospell
of
Christe
,
and
cruelly
,
with
fier
and
swerde
persecute
the
same
.
Last
of
all
,
The
publique
wealth
consisteth
in
imbracing
the
Gospell
.
by
this
place
we
maye
learne
in
what
the
weale
publique
or
health
,
proffite
,
and
commoditie
of
the
cittie
doth
consiste
:
namely
in
the
obedience
,
and
diligent
hearing
,
&
imbracing
of
the
worde
of
God
,
and
not
in
worldly
peace
and
vnitie
,
not
in
the
florishing
estate
of
mundane
affaires
.
For
what
shall
the
pleasaunt
cituation
of
Sodome
,
the
sumptuous
buyldynge
,
and
the
greate
aboundaunce
of
treasure
in
the
same
,
helpe
or
proffite
in
the
daye
of
iudgement
?
Surely
nothyng
at
all
.
Reade
for
this
matter
the
syxtene
chapter
of
the
prophecie
of
Ezechiell
.
Ezech.
16.
16
Beholde
,
I
sende
you
foorth
as
shepe
amonge
Wolues
:
be
ye
therefore
wyse
as
serpentes
,
and
innocent
as
Doues
.
Beholde
I
sende
you
forthe
.
Bu.
Nowe
our
Sauiour
Christe
setteth
the
daungers
before
his
disciples
whiche
they
muste
suffer
for
preachinge
of
the
truthe
.
And
in
this
he
followeth
stronge
and
valiaunt
captaines
of
the
warres
,
who
,
to
the
ende
they
may
make
their
souldiours
more
ware
,
tell
them
beforehande
all
the
daungers
and
perils
of
the
battayle
.
C.
And
so
the
commaundements
and
charges
,
whiche
Matthewe
hitherto
hath
rehersed
,
did
pertayne
to
the
former
expedition
and
haste
of
their
iourney
,
whiche
should
be
ended
in
a
fewe
dayes
:
But
now
Christ
proceadeth
farther
&
armeth
the
again
the
tyme
to
come
,
that
they
might
knowe
,
howe
that
they
were
not
chosen
only
for
that
short
time
to
preache
the
Gospell
,
but
also
for
a
longer
tyme
,
yea
,
to
compasse
a
greater
prouince
,
more
vneasy
,
and
requiring
greater
trauell
&
payne
.
He
admonisheth
them
therefore
here
of
those
perilles
whiche
they
should
suffer
after
his
resurrection
.
For
although
they
were
not
brought
by
and
by
into
the
fielde
of
this
warrefare
,
whereof
Christe
speaketh
,
yet
notwithstandinge
,
it
was
proffitable
for
them
to
be
put
in
mynde
of
suche
thynges
before
they
came
to
the
ende
at
suche
time
as
they
happened
,
they
myghte
the
better
beare
them
.
This
(
truely
)
in
the
firste
sendinge
also
,
was
true
,
that
the
Apostels
were
lyke
vnto
Sheepe
in
the
middest
of
Wolues
:
But
because
the
lord
sparing
their
infirmitie
,
suffered
not
the
Wolues
for
all
their
cruell
madnes
to
hurte
them
,
it
is
properly
referred
to
the
tyme
to
come
,
in
the
which
the
Lorde
suffered
them
more
sharpely
to
be
intreated
.
For
before
the
resurrection
,
the
brydegrome
beyng
present
,
they
were
partakers
of
all
the
ioyes
in
the
mariage
:
But
after
the
brydegrome
departed
from
them
,
that
pleasure
,
that
ioye
ceased
,
and
then
their
condition
and
state
of
lyfe
,
was
so
austere
,
that
they
felte
them selues
not
to
be
appointed
with
this
armoure
in
vayne
.
Bu.
And
truely
(
as
the
prouerbe
sayth
)
the
dartes
which
strike
and
pearce
vnwares
,
Forewarning
of
daungers
is
profitale
.
and
at
a
sodaine
do
more
terrifie
vs
,
and
make
vs
afrayde
,
then
those
,
whereof
we
haue
a
sight
before
they
enter
.
The
lorde
therefore
here
doth
not
dissemble
or
hyde
any
thing
,
but
rather
dothe
so
exactly
describe
and
paynte
forth
the
persecutions
,
the
crosses
,
the
prysonmentes
,
the
bondes
,
and
tormentes
,
that
they
maye
discerne
them
,
as
if
they
were
present
before
them
.
C.
Notwithstanding
,
it
maye
bee
,
that
Matthewe
setteth
the
talke
had
at
diuers
tymes
in
one
place
,
as
if
it
had
bene
spoken
all
at
one
tyme
.
Luke
.
10.
For
Luke
saith
,
that
the
same
things
were
spoken
to
the
thrée
score
and
tenne
disciples
,
whiche
were
ioyned
to
the
Apostels
.
This
truely
is
without
all
controuersy
and
doubte
,
that
the
successe
of
the
iourney
,
whiche
they
now
toke
vpon
them
,
was
not
forshewed
by
the
these
wordes
but
that
the
disciples
were
rather
fore
warned
of
the
whole
race
of
their
Apostelship
.
As
shepe
among
.
Bu.
This
truely
is
a
worthy
image
and
spectacle
,
expressing
and
setting
forth
,
the
great
daunger
and
perill
whiche
hangeth
ouer
all
the
heades
of
those
that
are
preachers
.
Than
the
shepe
nothing
is
more
simple
,
more
innocent
,
and
more
cowardishe
or
dastardlike
.
But
by
shepe
,
perfecte
men
,
and
innocent
,
whiche
depende
only
vpon
the
prouidence
of
God
,
are
vnderstode
.
Suche
Christe
calleth
his
,
because
they
should
be
the
seruauntes
of
the
lorde
,
destitute
of
all
the
helpe
of
man
,
that
they
acknowledging
them selues
to
be
shepe
,
may
haue
respecte
to
their
shepeherde
,
and
to
become
and
prepare
them selues
as
shepe
appointed
to
be
slayne
.
Bu.
But
among
all
the
fowerfooted
beastes
of
the
earth
,
there
is
nothinge
more
rauening
,
The
pr●…chers
o●…
Gospe●…
oftē●…shepe
〈◊〉
to
the
●…ter
.
more
gredy
,
and
more
crueller
then
the
Wolfe
.
Therefore
search
,
couetous
,
and
cruell
men
,
and
the
insaciable
tyrauntes
of
this
worlde
,
are
signified
by
Wolues
.
But
howe
cruell
and
desyrous
of
bloude
soeuer
men
be
,
Wol●…
this
〈◊〉
God
can
mittigate
and
asswage
their
crueltie
,
whiche
at
his
pleasure
tameth
the
wylde
and
cruell
beaste
.
In
that
therefore
God
suffereth
the
greatest
part
of
men
to
despyse
his
Gospell
,
&
seketh
not
to
tame
them
,
he
doth
it
to
trye
and
exercise
his
ministers
.
And
although
all
men
by
nature
are
Wolues
,
whiche
are
not
regenerate
by
the
spirite
of
mekenes
,
notwithstanding
,
Christe
here
speaketh
specially
of
those
whiche
are
furious
enemies
to
the
Gospell
:
who
hearynge
the
voyce
of
the
shepeherde
or
pastor
are
so
farre
from
mekenes
that
they
runne
headlong
into
all
madnes
.
The
Lorde
therefore
sendeth
foorth
his
ministers
,
to
be
among
the
Wolues
and
tyrauntes
of
this
worlde
,
to
haue
many
enemies
against
them
,
and
to
be
compassed
about
with
manye
daungers
,
to
the
ende
they
mighte
discharge
their
office
and
dutie
with
great
trouble
.
And
to
the
ende
their
probation
and
triall
mighte
bee
the
more
sharpe
,
he
committeth
not
vnto
them
weapons
to
defende
them selues
by
violence
and
strong
hand
,
but
vnarmed
and
naked
,
he
offereth
them
to
the
teethe
of
the
Wolues
.
Be
ye
therefore
wyse
as
Serpentes
.
C.
That
is
,
be
ye
circumspecte
,
and
take
hede
of
all
thinges
,
after
ye
bee
in
the
middes
of
Wolues
least
ye
offende
,
and
receiue
some
harme
:
but
notwithstanding
be
ye
subtyle
sober
&
wyse
,
that
you
do
iniury
to
no
man
,
that
you
breake
not
the
bonde
of
charitie
,
yea
,
directe
youre
wysedome
onely
to
this
end
that
ye
may
proffite
many
by
preachinge
of
the
Gospell
.
A.
The
whiche
,
(
feare
of
all
men
being
layde
a
parte
)
ye
ought
boldely
to
preache
.
The
effecte
therefore
is
this
,
that
they
ought
so
to
temper
their
wysdome
in
takyng
hede
,
that
they
be
not
to
fearefull
,
and
slowe
in
executing
their
office
.
For
we
see
that
suche
as
wyll
be
compted
circumspect
and
ware
in
their
office
,
are
very
fearefull
and
neglygent
.
It
behoued
trewly
the
disciples
of
Christ
being
beset
with
daungers
on
euery
side
,
to
be
vigilant
and
ware
:
but
because
the
greattest
daunger
was
,
least
they
should
be
lett
by
slouthfulnes
,
and
neglygence
,
he
commandeth
them
to
followe
with
all
sinceritie
,
their
vocation
.
And
this
he
expresseth
by
a
double
similitude
.
●…ome
and
●…ency
is
●…ed
of
〈◊〉
Serpentes
,
knowinge
that
they
are
hated
of
all
thinges
,
they
declyne
and
shonne
,
with
greate
care
,
what
soeuer
is
ennemie
vnto
them
:
euen
so
,
the
care
of
lyfe
is
commanded
to
the
faithful
,
least
they
should
rashely
daunger
theim selues
,
and
willingly
commyt
them selues
to
euery
peryll
.
On
the
contrary
parte
,
the
doues
,
althoughe
they
are
fearefull
by
nature
,
and
subiecte
to
manye
harmes
,
yet
notwithstanding
,
they
flée
symplely
,
loking
alway
to
be
stricken
,
and
do
often
times
submitte
them selues
to
the
snares
of
the
destroier
.
To
this
simplicitie
,
Christ
exhorteth
his
disciples
,
least
that
to
muche
feare
shoulde
let
them
in
ronninge
their
race
.
A.
To
this
spirituall
wysedome
,
and
Christian
symplicitie
,
not
onely
the
ministers
,
but
also
al
men
ought
to
geue
them selues
.
B.
As
the
Apostell
Paule
exhorteth
,
〈◊〉
5.
sayinge
.
Take
hede
therefore
howe
ye
walke
circumspectly
:
not
as
vnwise
,
but
as
wyse
men
,
redemynge
the
tyme
,
because
the
dayes
are
euyll
.
wherfore
be
ye
not
vnwyse
,
but
vnderstande
what
the
wyll
of
the
lorde
is
.
And
in
an
other
place
he
sayth
,
〈◊〉
.
4.
Walke
wiselye
toward
them
that
are
without
,
and
lose
no
oportunitie
.
C.
Let
this
wisedome
therfore
of
the
serpents
,
teache
vs
which
are
Christians
,
to
beware
and
take
heede
of
wicked
men
,
and
the
crafty
assaultes
of
Sathan
,
least
we
admytte
any
thynge
agaynst
the
wyll
and
glory
of
God.
To
be
shorte
,
we
se
here
,
that
all
the
carnall
wisedome
of
this
world
,
is
condemned
of
Christe
,
vpon
the
which
,
the
grettest
parte
of
men
,
do
to
muche
grounde
them selues
,
when
they
looke
this
waye
and
that
way
,
and
rounde
about
theym
,
where
they
may
be
in
safetie
.
And
so
fearynge
to
daunger
them selues
,
they
do
at
lengthe
quite
renounce
Christ
.
17
But
beware
of
men
,
for
they
shal
delyuer
you
vp
to
the
councelles
,
and
shall
scourge
you
in
their
Synagogges
Beware
of
men
.
A.
Althoughe
many
restraine
this
place
to
them
onely
,
whome
before
Christe
called
woulues
,
yet
notwithstandinge
,
it
is
better
to
take
it
indefinitely
:
as
if
he
should
haue
sayde
,
ye
must
walke
wiselye
amonge
men
,
who
are
altogether
for
the
moste
parte
full
of
harme
and
deceite
.
C.
But
Chryste
by
these
woordes
semeth
to
be
contrarye
to
him selfe
.
Obiection
.
For
this
had
ben
an
excellente
waie
to
beware
and
take
hede
,
namely
to
do
their
busines
at
home
,
and
not
to
com
in
the
company
of
men
.
I
answere
,
Aunswere
.
that
here
is
noted
an
other
kynde
of
takynge
heede
,
not
that
they
shoulde
depart
from
their
office
,
beinge
dysmayed
with
feare
,
but
that
they
shoulde
not
be
troubled
out
of
measure
,
when
euyls
do
aryse
at
a
sodeine
.
For
we
do
see
that
many
men
beinge
beset
with
daunger
on
euery
syde
,
vnloked
for
,
do
faynte
and
quaile
by
and
by
.
Christe
therefore
woulde
haue
hys
disciples
se
before
hand
,
what
would
followe
afterwarde
,
that
they
might
frame
and
prepare
their
mindes
betime
to
suffer
trouble
.
To
conclude
,
Securitie
must
be
auoided
.
hee
soundethe
the
trompet
vnto
them
,
that
they
might
with
the
better
cheere
and
courage
prepare
them selues
to
the
battaile
.
For
as
to
muche
forecast
dothe
weaken
and
dyscourage
some
,
euen
so
to
muche
securytie
and
carelesnes
,
doth
make
at
it
were
other
som
drunke
,
so
that
in
soddaine
desstruction
they
perishe
.
For
they
shall
delyuer
you
vp
.
M.
Nowe
hee
sheweth
the
reason
wherefore
his
Apostelles
shoulde
take
hede
of
men
:
because
they
shoulde
suffer
muche
euyll
at
theyr
handes
.
He
saythe
not
,
They
wil
goo
aboute
to
delyuer
you
,
or
to
beate
you
,
or
to
betraye
you
,
but
most
certainly
he
affirmeth
that
they
shal
deliuer
them
vp
to
the
counselles
in
dede
,
and
scourge
them
.
C.
By
the
whiche
woordes
we
may
easely
gather
,
that
those
troubles
whiche
Christe
nowe
declareth
to
his
Apostels
,
ought
not
to
be
restrained
to
the
first
expedition
or
sendyng
forthe
,
in
the
which
they
had
no
experience
of
any
such
thyng
.
This
was
the
ende
of
the
forewarninge
of
Christe
,
that
they
shoulde
not
be
dysmaied
with
feare
at
any
tyme
because
it
was
a
rare
vertue
,
and
seldome
sene
,
for
poore
men
when
they
came
in
the
presence
of
princes
,
to
be
of
stoute
mynde
,
and
to
be
troubled
with
worldely
tumulte
.
To
the
counselles
.
E.
The
Greeke
worde
Synedrion
,
signifieth
the
syttynge
of
the
senatours
,
&
iudges
,
and
chiefe
of
the
people
,
which
we
commonly
call
the
sessions
.
And
shall
scourge
you
in
their
Sy.
B.
The
greke
woorde
signifieth
the
temples
where
the
people
met
together
,
it
signifieth
also
the
assemblies
of
people
,
as
in
this
place
.
M.
Hereby
trewely
we
maye
note
that
the
aduersaries
of
Chryst
,
although
they
shewe
them selues
to
be
wulues
&
bruite
beastes
,
rather
then
men
,
yet
notwithstanding
they
wold
seeme
to
condempne
the
ministers
of
Chryste
,
The
subtiltie
of
tyrantes
.
as
schismatikes
and
seditiouse
persons
,
not
by
violence
,
but
by
iuste
iudgement
,
by
lawe
,
by
the
consente
of
the
people
,
and
by
publyque
aucthoritie
,
when
as
in
deede
these
kinde
of
men
,
neyther
regarde
people
nor
maiestrate
:
but
do
onely
seeke
with
earnest
study
,
to
abuse
theyr
affections
,
the
nothing
might
seeme
to
be
done
of
hatred
,
or
of
a
sinister
affection
,
but
by
lawe
&
conscience
.
After
this
maner
when
they
had
taken
Christ
him selfe
by
their
souldiours
,
and
might
haue
slaine
him
out
of
hand
without
any
more
busynes
,
they
didde
rather
seke
first
to
bryng
hym
before
the
counsell
of
the
elders
and
hyghe
priestes
,
and
there
to
condemne
him
:
then
being
condempned
by
the
auctoritie
and
consent
of
the
counsel
,
he
was
delyuered
to
the
deputie
to
be
ponyshed
,
who
broughte
hym
to
the
people
to
be
condempned
,
and
afterwarde
was
scourged
of
him
,
and
deliuered
again
to
the
people
to
be
put
to
death
Herevpon
the
Euangelistes
Marke
and
Luke
write
at
large
.
Marke
.
14
Luke
.
22.
After
the
same
maner
Peter
&
Iohn
,
Actes
.
4.5.6.7
.
were
violently
handled
,
and
all
the
rest
of
the
Apostels
.
And
of
Peter
beinge
bounde
,
it
is
saide
,
that
Herode
after
the
passeouer
would
bryng
him
forth
to
the
people
.
Steuen
also
was
broughte
before
the
counsell
.
18
And
ye
shal
be
brought
to
the
heade
rulers
,
and
kynges
for
my
sake
,
in
witnesse
to
them
&
to
the
Gentiles
.
And
ye
shall
be
brought
to
the
head
rulers
.
C.
By
these
wordes
Christ
admonished
the
dysciples
that
they
must
not
onely
fyghte
in
Iewry
,
but
in
places
of
farther
distance
,
that
by
longe
preparation
,
they
myghte
arme
them selues
to
warre
.
M.
By
this
place
also
we
se
that
Christe
had
an
euyll
opinion
of
al
the
potentates
of
the
world
,
and
not
without
cause
:
For
looke
howe
muche
more
dignitie
they
are
of
in
this
worlde
,
and
the
more
power
and
aucthoritie
they
haue
,
The
p●…tes
of
〈◊〉
world●…●…nemies
soo
muche
the
more
are
they
geuen
to
persecute
Chryst
and
hys
doctrine
,
whether
they
be
counsels
,
common
assemblies
,
maiestrates
,
or
kinges
:
that
is
,
the
whole
seate
of
iudgement
,
all
the
power
of
the
worlde
,
whiche
was
ordeyned
of
God
to
the
ponishement
of
the
wycked
,
and
to
the
prayse
and
mayntenaunce
of
the
good
and
godly
.
Whereby
it
appereth
,
that
Sathan
,
the
prynce
of
this
world
,
hath
obtained
tiranny
in
this
world
,
to
styrre
vppe
all
the
force
of
the
worlde
,
against
Christ
the
sonne
of
God
,
and
that
in
so
peruerse
a
manner
,
that
he
hath
made
that
power
,
rule
,
and
aucthoritie
,
whiche
by
God
was
appoynted
to
ponishe
the
wicked
,
and
to
suppresse
all
impietie
,
to
defend
his
owne
kyngdome
,
and
to
impugne
&
resiste
the
kyngedome
of
Christe
.
Sath●…●…deth
〈◊〉
of
tu●…
And
that
whiche
is
most
subtyll
,
and
craftye
of
all
other
,
is
this
:
hee
dothe
so
handell
and
vse
the
matter
,
that
he
maketh
the
maiestrates
,
princes
,
and
kinges
beleue
,
that
they
do
good
seruyce
vnto
God
,
when
as
in
deede
they
doo
the
contrary
,
and
are
suche
,
of
whom
Christ
speaketh
,
sayinge
.
The
houre
wil
come
,
Iohn
.
●…
Math
●…
Math●…
Luk●…
in
the
whiche
,
who
so
euer
kylleth
you
,
wil
thinck
that
he
doth
god
good
seruice
.
For
my
sake
.
M.
that
is
as
muche
to
saye
for
my
names
sake
.
In
witnesse
to
them
.
C.
The
sence
&
meanyng
of
this
place
,
is
this
that
the
disciples
must
witnesse
the
wyll
of
God
to
forrayne
prynces
,
&
farre
countreis
,
to
th
ende
they
might
be
inexcusable
.
A.
Herby
let
the
ministers
of
the
woorde
learne
,
that
their
laboure
is
not
in
vayne
,
althoughe
they
be
reiected
of
wycked
men
,
because
the
woorde
that
they
preache
,
shall
be
a
testimony
in
the
daye
of
iudgement
against
them
.
19.
But
when
they
delyuer
you
vp
.
take
ye
no
thought
,
howe
or
what
ye
shal
speake
:
for
it
shal
be
geuen
you
euen
in
the
same
houre
what
ye
shal
speke
.
But
when
they
delyuer
you
vp
.
B.
After
he
had
admonished
them
of
the
greate
and
manifolde
daungers
whiche
were
at
hande
,
he
now
sheweth
them
by
whose
ayde
and
helpe
they
shall
ouercome
theym
,
to
the
ende
he
mighte
comforte
them
.
C.
For
Christe
in
vaine
,
shoulde
haue
exhorted
his
disciples
an
hundered
tymes
,
excepte
he
had
promised
vnto
them
also
that
God
shoulde
be
their
helper
,
and
that
also
by
his
power
they
shoulde
certaynely
haue
the
vpper
hande
.
Herby
we
may
gather
,
that
it
was
farre
from
the
purpose
and
meanynge
of
Christe
,
to
discourage
his
disciples
,
by
telling
them
of
the
perylles
to
come
,
they
being
before
very
desirouse
no
doubte
to
discharge
theyr
duetie
.
It
is
a
greate
thinge
trewelye
to
abyde
the
countenauce
of
princes
:
for
not
only
the
feare
,
but
shamefastnes
also
,
dothe
oftentimes
abashe
,
and
beate
downe
the
myndes
of
good
men
,
What
then
if
prynces
in
a
rage
and
angrye
mode
burst
forthe
,
and
do
thonder
at
it
were
?
Christe
notwithstanding
would
not
haue
his
disciples
to
be
careful
:
because
the
holy
ghost
shal
put
in
their
mouthes
what
to
speake
For
the
more
a
man
knowing
his
imbecillitie
,
distrusteth
him selfe
,
the
more
he
feareth
,
excepte
he
knowe
from
whence
to
haue
helpe
.
And
we
do
see
,
that
many
do
therefore
faynte
and
quaile
,
because
they
measure
the
successe
of
those
things
which
they
take
in
hand
,
by
their
strength
,
whiche
in
deede
is
eyther
very
small
,
or
none
at
all
.
●…rou●…●…ught
●…d
vp●…
only
.
Christe
therefore
forbyddeth
his
dysciples
to
haue
respecte
what
theye
are
able
to
do
,
or
what
they
may
brynge
to
passe
by
their
owne
myght
,
and
commaundeth
them
to
depende
onely
vppon
the
truste
of
goddes
grace
,
and
myghte
.
B.
For
he
promyseth
theim
healthe
and
victory
,
not
that
therby
their
life
shoulde
be
in
sauegarde
,
but
because
the
glory
of
the
gospell
shoulde
triumphe
,
and
stande
irremoueable
.
As
this
is
much
more
dere
vnto
Christians
then
the
other
,
so
theye
cannot
liue
amisse
,
when
the
glory
of
the
Gospell
florisheth
.
Take
ye
no
thought
.
E.
Or
be
not
carefull
.
The
greke
worde
signifieth
to
thincke
,
carefully
or
pensiuely
.
C.
Then
Christ
would
not
haue
his
Appostells
voyde
of
all
care
:
because
it
was
profitable
to
haue
them
somwhat
careful
,
to
th
ende
they
myght
aske
with
an
earnest
minde
,
by
prayer
,
Immoderate
care
is
here
condempned
.
the
spirite
which
Christ
promiseth
vnto
them
:
but
pensiueful
care
,
with
the
which
men
do
to
much
trouble
them selues
,
he
taketh
awaye
.
For
while
they
consyder
with
them selues
what
shall
come
to
passe
,
if
they
do
this
,
or
that
,
and
reste
not
theim selues
in
the
prouidence
of
God
,
they
are
myserablely
disquieted
.
And
trewely
they
are
worthy
of
suche
disquietnes
and
vexation
,
which
do
not
attrybute
this
honoure
to
the
prouidence
of
God
whiche
in
deede
is
able
to
helpe
and
deliuer
them
from
all
tourmente
in
due
time
.
20
For
it
is
not
ye
that
speake
,
but
the
spirite
of
your
father
which
speaketh
in
you
.
For
it
is
not
ye
that
speake
.
A.
As
if
he
shoulde
saye
,
ye
ought
not
to
measure
constancie
by
your
owne
strengthe
,
whiche
in
deede
is
moste
necessary
in
the
presence
of
kings
.
Geue
this
glory
therfore
vnto
God
,
and
doubt
not
but
that
he
wyll
geue
it
vnto
you
,
althoughe
youre
own
strength
fayle
you
:
ye
must
beleue
that
there
is
nothinge
so
harde
,
but
that
be
in
you
is
able
to
ouercome
the
same
.
C.
Neither
do
I
speake
here
,
of
your
facultie
and
power
,
but
of
the
power
of
the
holy
ghost
,
which
directeth
the
tongues
of
the
faythfull
,
to
the
pure
confession
of
Faythe
.
And
least
they
shoulde
be
terryfied
by
their
present
imperfection
&
lacke
,
he
promyseth
vnto
them
,
that
they
shall
receiue
helpe
and
ayde
euen
in
a
moment
.
Helpe
commeth
from
the
lorde
in
time
of
neede
.
For
often
times
the
lorde
doth
leaue
the
faithfull
destitute
and
without
the
gyfte
of
eloquence
,
so
longe
as
he
requireth
no
testimonie
of
them
,
but
when
necessitye
requireth
,
he
maketh
those
which
before
were
as
dombe
men
,
passing
eloquente
.
Euen
so
in
our
time
we
haue
sene
diuers
martyrs
,
whiche
when
they
were
rude
,
beinge
called
to
the
confessyng
and
publishinge
of
their
faythe
,
haue
wonderfully
excelled
in
the
gifte
of
eloquence
,
and
apte
speakinge
.
M.
Therefore
Chryste
more
playnely
in
an
other
place
saithe
,
Take
ye
no
thought
,
how
or
what
thing
ye
shall
answere
,
or
what
ye
shal
speake
.
For
the
holy
ghost
shall
teach
you
in
the
same
houre
what
ye
ought
to
saye
.
But
the
spirite
of
your
father
.
M.
This
(
sayth
he
)
oughte
to
satifie
you
,
that
the
spiryte
of
God
shall
be
present
with
you
.
For
wisedome
&
fortitude
is
requisite
,
whiche
thinges
he
wyll
bestowe
plentifully
vppon
you
.
Consider
you
that
you
are
vnhable
to
do
this
of
youre selues
,
but
the
lorde
by
his
holy
spirite
wyll
helpe
you
.
M.
This
place
teacheth
vs
,
of
what
authoritie
,
credite
and
estimation
the
wrytynges
of
the
Apostelles
oughte
to
be
amongeste
vs
.
The
credit
&
aucthoritye
of
the
Apostles
writinges
.
For
if
the
spirite
of
God
spake
in
the
Apostelles
,
why
shoulde
we
not
esteeme
of
theyr
woordes
,
as
of
the
wordes
that
procede
out
of
the
mouth
of
God
.
Seing
they
haue
this
testimony
of
Christe
,
we
can
not
be
deceyued
in
obeyinge
their
godly
doctrine
.
But
we
maye
erre
if
we
followe
&
credite
them
whiche
boast
of
the
succession
of
the
Apostelles
,
in
whom
no
sparke
of
the
spirite
of
God
,
neyther
by
life
nor
doctrine
doth
appere
.
That
grosse
dulnes
and
obstinate
blyndnes
of
the
woorlde
is
to
be
lamented
,
by
the
whiche
it
hath
ben
broughte
to
passe
,
that
those
,
in
whome
the
spirite
of
God
spake
,
haue
ben
slayne
.
The
Prophetes
and
Apostelles
spake
boldelye
,
and
constantly
preached
the
Gospell
,
by
the
feruentnesse
of
the
spyrite
of
God
and
yet
notwithstandinge
they
were
counted
as
seducers
,
and
were
slayne
,
and
that
of
the
people
of
God
.
This
so
great
obstinacye
therefore
of
the
worlde
,
is
to
be
left
to
the
iust
iudgement
of
God.
21
The
brother
shall
delyuer
vp
the
brother
vnto
deathe
,
and
the
father
the
sonne
:
and
the
children
shall
aryse
against
their
fathers
and
mothers
,
and
shall
put
them
to
death
.
B.
Hee
doth
greatly
expresse
the
danger
,
to
the
end
hee
might
giue
them
forewarninges
,
and
also
strengthen
and
comfort
them
.
For
nothinge
in
the
whole
worlde
can
be
safe
,
sure
,
and
certaine
vnto
them
,
which
will
publish
and
set
forth
the
Gospell
:
no
in
this
cace
they
may
scant
trust
theyr
owne
brethren
,
theyr
children
,
or
theyr
parents
.
For
the
word
of
Chryst
abydeth
for
euer
,
Math.
12.
when
he
sayth
:
he
that
is
not
with
mee
,
is
against
mee
:
and
hee
that
gathereth
not
with
mee
,
scattereth
abroade
.
Sath●…
doth●…
alwa●…●…gain●…
Sathan
wyth
all
his
kingdome
and
power
,
houldeth
continuall
warre
agaynste
Christe
and
hys
kingdome
,
the
whyche
furor
and
outragious
rebellion
,
no
force
of
nature
is
able
to
wythstande
.
2.
Ti●…
For
he
hath
the
wicked
as
bond
and
captyue
,
at
his
will
and
pleasure
.
Therfore
it
is
in
his
hand
to
styrre
and
set
brother
against
brother
,
the
sonne
agaynste
the
father
,
and
the
father
against
the
sonne
,
yea
to
set
all
men
one
agaynst
another
.
C.
Notwithstanding
they
are
deceaued
,
which
thinke
that
this
doth
only
happen
to
the
faythfull
,
to
be
deliuered
of
theyr
bretherne
to
deathe
.
For
it
maye
be
that
the
father
persecute
the
sonne
of
a
good
zeale
,
if
he
perceiue
him
to
be
an
Apostata
,
and
one
that
declyneth
from
the
sincere
worshyping
of
god
:
Deu●…
yea
the
Lord
in
this
case
byddeth
vs
to
forget
fleshe
and
bloud
,
and
to
reuenge
&
defend
the
glory
of
his
name
:
Neyther
(
truly
)
do
all
men
spare
theyr
kinsmen
,
where
the
feare
of
God
and
relygion
doth
floryshe
,
but
had
rather
that
all
should
perishe
,
if
necessity
did
so
requyre
,
then
that
the
kingdome
of
Christ
should
decay
in
any
one
pointe
,
&
that
the
Doctrine
of
saluation
should
bee
extinguished
,
and
the
true
worshippe
of
God
abolished
.
Wherefore
if
wee
were
godly
minded
,
this
one
thing
were
a
iust
occasion
of
hatred
,
the
which
although
it
seeme
contrarye
to
nature
that
one
brother
should
hate
another
,
yet
doth
our
sauioure
Christe
here
affirme
,
that
it
shall
come
to
passe
for
his
names
sake
that
it
may
be
fulfylled
which
hee
sayth
in
another
place
:
I
am
not
come
into
the
world
to
bringe
peace
,
but
a
sworde
.
22
And
yee
shal
be
hated
of
all
men
for
my
names
sake
,
but
hee
that
continueth
to
the
end
shal
be
safe
.
and
ye
shal
be
hated
Heare
oure
sauioure
Christe
foresheweth
that
his
Disciples
shal
be
hated
of
all
men
,
Math●…
Math●…
that
is
of
all
euyl
men
,
for
many
be
called
but
few
are
chosen
.
For
my
sake
That
is
for
me
,
as
is
shewed
before
.
Here
wee
must
note
that
it
is
the
part
of
Christians
,
so
to
liue
,
so
to
behaue
theymselues
,
and
so
to
suffer
all
thinges
,
that
Christe
onely
maye
be
the
cause
of
the
hatred
and
persecution
which
they
suffer
.
●●n
is
●●e
of
a
〈◊〉
man
.
This
therefore
is
&
ought
to
be
a
comfort
vnto
vs
,
that
if
we
suffer
for
Christ
,
them
are
we
his
,
then
are
we
chosen
out
of
the
world
,
then
shall
we
say
with
the
apostel
Paule
:
We
labour
and
suffer
rebuke
,
●…o
.
4
because
we
haue
a
stedfast
hope
in
the
lyuinge
God
,
whiche
is
the
sauioure
of
all
men
,
specially
of
those
that
beleue
.
But
he
that
continueth
.
●●rance
●…de
.
B.
This
promyse
of
healthe
is
a
greate
consolation
and
comforte
,
in
so
much
,
that
howe
greate
so
euer
the
dangers
be
,
if
faith
be
presente
,
it
is
able
to
lift
vp
a
discouraged
faint
hart
.
For
he
that
only
continueth
to
the
ende
,
committinge
him selfe
vnder
the
tuition
and
protection
of
the
Lorde
,
hee
(
I
saye
)
at
the
length
shall
be
safe
,
although
he
be
deliuered
to
the
death
,
&
hated
of
al
men
.
This
safetie
&
health
is
promysed
not
by
resistinge
,
〈◊〉
1.
but
by
sufferynge
as
the
lord
more
plainly
in
another
place
declareth
,
saying
.
In
pacience
possesse
your
soules
.
This
truely
is
a
wonderful
consolation
.
They
which
fight
vnder
princes
ar
doutful
of
the
victory
:
●…arde
●…e●…
but
Christ
here
promiseth
victory
without
al
doubt
,
to
them
that
fight
to
the
ende
.
A.
Let
vs
not
therfore
feare
or
doubte
to
fighte
for
the
glory
of
God
although
the
whole
world
rise
against
vs
,
because
a
happy
and
prosperous
ende
is
promised
vnto
vs
of
the
sonne
of
God
,
whiche
is
a
faithfull
keper
of
our
saluation
,
〈◊〉
per●…
to
〈◊〉
.
if
we
continue
.
To
the
ende
.
This
teacheth
vs
that
it
is
not
trewe
pacience
which
continueth
not
to
the
ende
.
Many
men
saye
,
Is
it
possible
for
any
man
to
suffer
these
things
continually
?
Trewly
whatsoeuer
he
be
that
suffereth
the
trouble
that
is
laide
vppon
hym
for
Christes
sake
,
may
continue
without
yrkesomnes
to
the
last
cast
,
yea
to
the
very
ende
.
We
must
not
therefore
call
to
mynde
howe
longe
,
〈◊〉
9.
but
we
muste
haue
respecte
vnto
the
ende
.
Herevpon
the
Apostell
saythe
,
So
ronne
that
ye
maye
obtayne
.
〈◊〉
12.
Also
,
Stretche
forthe
the
handes
that
were
let
downe
,
〈◊〉
.
12.
a.
and
the
weake
knees
.
And
in
an
other
place
.
Let
vs
ronne
with
pacience
vnto
the
battaile
,
that
is
set
before
vs
,
lokinge
vnto
Iesus
,
the
capitayne
and
fynisher
of
our
faith
,
and
so
forthe
.
What
doth
it
proffite
a
man
to
labour
in
the
siluer
myne
,
and
to
sainte
before
he
attaine
the
syghte
of
the
syluer
.
Dothe
he
not
lose
all
his
labour
and
trauayle
?
yes
vndoubtedly
.
What
dothe
it
proffe
the
ronner
to
ronne
,
if
he
faynte
in
the
myddest
of
the
race
,
shall
he
haue
the
game
or
rewarde
?
No
vndoubtedly
.
Not
withoute
cause
therefore
dothe
the
Scripture
in
so
many
places
exhorte
vs
to
pacience
and
perseueraunce
.
Hebr.
6
Let
vs
not
therefore
be
weake
or
feble
,
but
followers
of
theym
which
receiue
by
faith
&
pacience
the
inheritaunce
of
promise
,
which
is
euerlasting
life
,
after
the
trauaile
&
paine
of
this
life
.
23
But
when
they
persecute
you
in
this
cittie
,
flee
ye
into
an
other
.
For
verely
I
saye
vnto
you
,
ye
shall
not
goo
through
all
the
citties
of
Israell
,
til
the
sonne
of
man
be
come
.
When
they
persecute
.
Question
.
C.
By
these
wordes
Christe
preuenteth
that
whiche
myghte
be
obiected
thus
.
If
we
muste
beare
the
hatred
of
all
men
in
the
worlde
,
when
shal
there
be
an
ende
?
Chist
aunswereth
,
Aunswere
.
Althoughe
ye
can
be
no
where
in
peace
and
sauegarde
,
yet
must
ye
not
dispayre
:
but
when
you
are
caste
out
of
one
place
,
you
muste
proue
and
trye
whether
your
worke
and
labour
maye
take
place
in
an
other
.
But
certayne
interpretours
are
deceyued
,
whiche
thyncke
here
that
this
is
a
bare
permission
or
sufferaunce
,
when
as
Christ
rather
commanded
his
Apostels
to
do
that
which
he
wold
haue
done
.
For
he
which
hath
suffered
one
persecution
,
wolde
willingly
geue
ouer
by
&
by
,
lyke
vnto
an
olde
beaten
souldiour
,
which
beinge
once
maymed
in
the
warres
,
goeth
no
more
to
the
same
,
but
lyueth
on
his
pention
at
home
in
peace
.
The
souldyers
of
Christ
must
fight
in
the
battaile
of
this
life
to
the
ende
.
But
Christ
here
geueth
no
such
vacation
and
ease
to
his
soldiours
,
but
wil
haue
them
without
ceassing
to
passe
throughe
to
the
ende
.
To
be
short
,
the
apostels
are
commaunded
so
sone
as
one
battell
is
done
to
begin
a
newe
,
&
not
to
think
them selues
absolued
or
dismist
,
for
fightinge
twoo
or
three
fieldes
Neyther
are
they
permytted
to
flee
into
caues
&
dens
,
wher
they
may
lie
ydel
:
but
although
their
labor
com
not
to
good
succes
in
one
place
,
the
lord
exhorteth
them
to
go
forward
,
M.
that
if
the
gospel
of
his
kingdome
will
not
be
admytted
in
one
place
,
they
preach
the
same
in
an
other
,
without
delay
.
C.
But
vnder
the
commaundement
there
is
also
some
libertie
graunted
.
For
we
must
thus
thinke
of
flying
persecution
.
All
that
flye
persecution
,
Persecution
may
be
eschewed
.
are
not
presysely
to
be
condemned
:
neyther
is
flyeing
in
all
pointes
without
exception
,
lawefull
.
Many
of
the
aunciente
fathers
in
time
paste
were
to
earnest
in
this
point
,
whiche
condemned
flight
in
persecution
,
no
lesse
then
a
certaine
kynde
of
denying
Christe
.
For
if
this
were
true
,
some
part
of
ignominie
shoulde
redounde
to
Christ
and
his
Apostels
.
Agayne
,
if
it
were
lawefull
to
flye
without
difference
or
exception
,
there
should
be
no
difference
in
persecution
,
betwene
the
good
shepeherd
and
the
hiered
seruaunt
.
We
muste
obserue
therefore
the
meane
whiche
saynt
Augustin
prescribeth
to
Honoratus
,
August
.
ad
Honor.
.
least
any
man
forsaking
his
abode
or
hould
,
for
feare
,
should
either
betray
his
flocke
into
the
handes
of
the
enemy
,
or
els
geue
a
cowardly
example
:
and
yet
notwithstanding
sayth
he
,
let
no
man
rashely
daunger
him selfe
.
If
any
vrgent
matter
require
,
it
is
necessary
that
the
Pastor
venter
his
life
for
the
flocke
,
but
if
there
be
no
great
necessitie
,
it
may
bee
that
his
absence
may
proffite
the
churche
of
God
more
.
Verely
I
saye
vnto
you
.
C.
This
can
not
bee
referred
to
the
first
sending
out
of
the
disciples
,
but
oughte
rather
to
be
referred
to
the
whole
Apostelship
.
Notwithstanding
,
in
this
there
is
some
hardnes
,
what
the
comming
of
the
sonne
of
man
here
signifieth
.
Some
expounde
it
to
be
suche
good
successe
of
the
Gospell
,
that
all
men
shoulde
acknowledge
the
kyngdome
of
Christe
,
and
should
loke
for
the
renuing
of
the
kingdome
of
Dauid
at
his
handes
,
And
some
referre
it
to
the
destruction
of
Hierusalem
,
in
the
which
Christ
shewed
him selfe
to
be
a
reuenger
of
their
ingratitude
.
But
it
rather
semeth
to
be
a
consolation
geuen
to
the
Apostels
specially
.
Christe
is
sayde
to
come
when
he
dothe
remedy
those
thynges
that
were
paste
hope
.
Christe
therefore
promysed
that
he
would
come
,
namely
by
the
power
of
his
spirite
,
to
declare
his
kyngdome
,
that
the
glorie
and
maiestie
might
appeare
vnto
the
Apostels
,
whiche
as
yet
was
vnto
them
vnknowen
.
24
The
disciple
is
not
aboue
his
maister
,
neither
is
the
seruaunt
aboue
his
lord
.
B.
Now
the
lorde
exhorteth
them
according
to
the
commaundement
before
geuen
,
all
feare
of
perils
and
daungers
set
aside
,
to
preache
the
Gospell
bouldly
,
and
with
a
stoute
courage
,
throughout
the
whole
prouince
.
And
firste
he
confirmeth
them
by
the
example
of
hym selfe
,
who
beynge
their
Lorde
and
mayster
,
suffered
great
persecution
,
and
had
greater
torment
to
come
:
and
that
whiche
was
moste
detestable
of
all
,
they
called
hym
whiche
proceaded
from
God
,
for
the
health
of
man
,
but
specially
for
the
Iewes
,
hym
(
I
saye
)
they
called
Beelzebub
,
ascribyng
to
hym
the
power
of
deuels
,
and
sayinge
that
he
had
a
deuell
.
For
somuch
as
therfore
the
maister
hym selfe
,
the
lorde
and
goodman
of
the
house
,
had
partely
experience
of
these
thynges
already
,
and
had
more
to
come
:
he
dothe
very
well
commaunde
his
disciples
,
his
seruauntes
,
and
houshold
,
that
they
with
a
willing
minde
suffer
the
like
.
Truely
so
great
is
this
consolation
,
that
it
taketh
away
all
sorrowe
and
griefe
,
when
we
consider
that
we
are
of
lyke
state
and
condition
with
the
sonne
of
God
.
Our
Sauiour
Christe
therefore
propoundeth
this
similitude
,
to
the
ende
his
disciples
might
frame
them selues
according
to
his
example
.
We
are
the
disciples
of
Christe
,
as
he
was
troubled
and
suffered
the
same
paciently
,
so
must
we
.
For
it
were
a
shame
for
vs
to
refuse
that
whereof
oure
maister
thynketh
no
scorne
.
To
this
place
agréeth
that
in
Iohn
:
The
seruaunt
is
not
greater
then
his
lorde
,
if
they
did
persecute
me
,
they
wyll
also
persecute
you
.
25
It
is
enough
for
the
disciple
,
that
he
be
as
his
maister
is
,
and
that
the
seruaunt
be
as
his
lorde
is
.
If
they
haue
called
the
lorde
of
the
house
Beelzebub
:
howe
muche
more
shall
they
cal
them
of
his
housholde
so
.
C.
Christe
speaketh
here
not
of
perfection
but
of
similitude
and
likenesse
:
as
if
he
should
haue
sayde
,
there
is
nothing
more
mete
,
then
that
the
disciple
frame
hym selfe
accordinge
to
his
maisters
example
.
Therefore
the
Greeke
participle
Catertismenos
,
in
Luke
doth
not
signifie
perfecte
,
but
apte
and
fete
.
If
they
haue
called
C.
When
as
Christ
calleth
him selfe
the
lord
of
the
house
,
it
is
as
muche
,
as
if
he
had
called
him self
the
lord
of
the
church
:
as
the
Apostell
comparing
him
to
Moyses
&
the
Prophetes
calleth
them
the
householde
seruauntes
,
●…ebr
,
3.
but
him
the
sonne
and
heyre
.
●…are
the
●…herne
of
●●ste
.
For
althoughe
he
exalteth
vs
to
suche
excellent
dignitie
,
that
he
maketh
vs
his
bretherne
,
yet
notwithstandynge
he
is
the
fyrst
begotten
,
and
the
heade
of
the
whole
body
,
to
conclude
,
in
him
consisteth
all
rule
&
power
.
Wherfore
there
is
nothinge
more
absurde
then
to
desyre
to
be
in
the
nomber
of
the
faythfull
,
and
to
murmur
against
God
,
when
as
he
maketh
vs
accordinge
to
the
Image
of
his
sonne
,
whom
he
hath
made
lord
ouer
his
householde
.
For
to
what
ende
serue
the
pleasures
of
this
life
,
if
we
seeke
to
haue
place
in
his
house
?
To
be
shorte
,
we
are
to
fine
and
nyce
if
we
disdayne
to
suffer
those
reproches
which
our
lord
and
kyng
toke
vpon
hym
without
grudge
.
Beelzebub
.
B.
In
all
the
Greeke
bookes
,
the
last
sillable
is
altered
,
so
that
it
is
there
called
Beelzebub
.
But
in
Hebrewe
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Baal-zebub
So
they
called
the
chiefe
of
the
fayned
Goddes
of
the
Philosophers
,
whom
the
cittie
Accaron
worshipped
:
&
the
lesser
goddes
were
called
Baalim
,
whiche
at
this
daye
in
the
papacy
are
called
Patrones
,
or
aduocates
.
But
for
so
muche
as
Baal-zebub
is
as
much
to
say
as
the
captaine
or
patrone
of
flies
,
some
thinke
that
it
was
so
called
of
the
aboundance
of
sacrifices
,
which
were
so
many
that
the
temple
did
swarme
wyth
flies
.
Others
thincke
a
greate
deale
better
,
that
men
dyd
call
for
helpe
at
the
Idoles
hands
against
the
flies
,
which
gretly
troubled
the
place
.
For
when
as
Ochozias
soughte
for
an
aunswere
superstitiousely
as
concernynge
his
health
,
of
the
immage
,
●…ng
.
1.
hee
called
hym
by
the
name
of
Baalzebub
.
whereby
it
appereth
that
it
was
no
name
of
reproche
.
Fynally
as
holy
and
deuoute
men
,
translated
this
name
Gehenna
,
to
hel
,
to
make
the
place
infamouse
:
so
for
the
hate
and
detestynge
of
the
Idole
Baalzebub
,
they
called
him
the
deuyll
.
Whervpon
we
gather
,
that
the
reprobate
,
to
the
ende
they
might
make
Christ
detestable
to
al
men
.
Blasphemy
letted
not
to
defame
him
with
opbrobryouse
woordes
,
as
if
he
had
ben
a
deuyll
,
and
the
greatest
ennemy
to
religion
and
godlines
.
Wherfore
if
it
shal
chaunce
vs
to
haue
the
same
ignominie
:
that
whiche
beginneth
in
the
head
,
and
is
finished
in
the
members
,
ought
not
to
seeme
newe
vnto
vs
.
Ignomy
and
reproch
is
alwaies
common
to
the
chyldren
of
God.
Bu.
It
is
a
common
custome
now
adaies
for
the
faithful
ministers
of
gods
word
,
to
be
called
sediciouse
,
schismatyques
,
heretiques
,
rebels
,
churchrobbers
,
&
charmers
,
whiche
reproches
we
must
learne
to
suffer
paciently
after
the
example
of
Christ
the
sonne
of
God.
Howe
muche
more
shall
they
.
M.
Behold
how
in
the
application
of
the
prouerbe
,
Christe
had
rather
say
,
the
lord
of
the
house
,
&
the
household
,
then
the
master
&
the
seruantes
.
In
the
which
thing
he
sufficiently
declareth
how
much
he
wolde
haue
those
that
are
his
ioyned
vnto
him
:
no
doubte
with
the
same
affection
,
Iohn
.
15.
with
the
which
he
saith
in
an
other
place
,
Now
I
say
not
that
ye
are
not
seruauntes
but
frendes
.
Wherfore
it
can
not
be
but
that
he
hath
a
continual
care
of
the
faithefull
,
because
they
are
of
his
householde
and
friendes
.
26
Feare
them
not
therefore
:
For
there
is
nothinge
close
,
that
shall
not
be
opened
:
and
nothinge
hyd
,
that
shall
not
be
knowne
.
Feare
them
not
.
M.
He
gathereth
the
thing
,
by
the
equalitie
afore
said
which
he
would
perswade
,
namely
that
those
enemies
are
not
to
be
feared
which
persecute
,
euen
to
death
.
Therfore
he
saith
when
as
they
dealt
so
maliciousely
with
the
sonne
of
God
,
which
excelled
al
men
,
ye
ought
not
to
be
let
with
any
feare
,
but
ought
boldely
to
discharge
your
dewetie
.
For
there
is
nothinge
close
.
C.
When
the
Apostelles
shoulde
see
the
Gospell
so
contemptyble
and
despysed
,
and
the
smaule
nomber
of
the
faythefull
also
,
it
myghte
discourage
and
make
them
voyde
of
all
hope
.
This
doubte
Christe
helpeth
by
the
waye
,
declarynge
vnto
theim
that
the
Gospell
muste
be
preached
a
greate
deale
farther
,
and
that
by
the
same
the
obstynacye
of
menne
,
shall
at
lengthe
be
reuealed
.
For
althoughe
this
sayinge
(
Nothynge
is
so
close
,
that
it
shall
not
be
reuealed
)
is
a
prouerbiall
sentence
:
here
notwithstanding
it
ought
specially
to
be
restrained
to
the
doctryne
of
saluation
,
which
Christe
affirmeth
to
haue
in
time
the
vpper
bande
,
Trueth
at
the
lengthe
ouercommeth
.
how
much
so
euer
men
seke
to
oppresse
the
same
,
Although
this
doctrine
was
sometyme
preached
in
the
temple
openly
,
notwithstanding
,
because
it
was
reiected
,
it
was
hydde
as
it
were
,
as
yet
in
secrete
corners
:
but
he
affirmeth
that
the
tyme
wyll
come
when
the
same
shall
be
publyshed
openly
.
The
whiche
thynge
,
as
wee
knowe
within
a
littell
whyle
after
,
came
to
passe
.
And
because
this
promise
might
refreshe
and
chere
vppe
theyr
mindes
,
Christe
exhorteth
them
boldely
,
and
manlye
to
accomplysshe
the
same
,
and
not
to
feare
,
allthoughe
the
Gospell
as
yet
seemed
vnto
theim
base
and
contemptyble
,
but
to
be
preachers
of
the
same
.
That
shall
not
be
ope
.
A.
The
olde
latten
translations
adde
,
(
in
time
to
com
)
for
the
which
the
Greke
texte
hathe
,
whiche
shall
not
be
reuealed
.
That
which
is
spoken
in
the
fourth
chapter
of
Marke
,
was
spoken
peraduenture
at
an
other
time
,
&
in
an
other
sence
:
notwithstanding
because
they
are
short
sentences
,
the
matter
maye
agree
with
this
place
of
Mathew
.
Mark.
14.
For
after
that
Chryst
there
had
commanded
the
apostels
to
manifest
their
light
vnto
all
men
,
euen
as
burning
candels
,
he
addeth
by
and
by
:
There
is
nothing
secrete
which
shal
not
be
opened
.
Luke
.
8.
But
the
light
of
the
gospel
was
kindeled
as
it
were
in
darkenes
to
the
Apostelles
,
Luke
,
12.
that
being
lifted
vp
by
their
ministery
,
it
might
shine
throughout
the
whole
world
.
M.
Yet
there
semeth
to
be
an
other
vse
of
this
prouerbe
,
whiche
may
be
taken
two
maner
of
ways
.
one
which
maketh
greatly
for
their
consolation
,
which
suffer
iniurie
,
which
consolation
is
,
that
a
day
shal
come
which
shall
manifest
&
declare
to
the
whole
world
their
innocency
which
a
long
tyme
had
ben
hyd
.
The
examples
of
this
matter
,
are
Ioseph
,
Dauid
Susanna
,
&
others
.
The
other
vse
of
this
prouerb
serueth
to
make
vs
shon
&
auoid
all
those
thinges
that
are
euill
,
because
that
god
being
a
iust
iudge
,
will
not
suffer
the
impietie
of
the
wicked
to
lie
in
secrete
,
as
saith
s
Paule
.
I
wold
not
haue
you
iudge
before
the
time
,
vntil
the
comming
of
the
lord
,
1.
Cor.
●…
which
shal
lighten
al
things
that
are
in
darknes
,
&
shal
bewray
the
secretes
of
the
hartes
,
them
shal
euery
man
haue
praise
of
god
.
But
the
first
exposition
of
all
agreeth
very
wel
with
the
meaning
of
Christ
27
what
I
tel
you
in
darknes
,
that
speake
ye
in
the
lyght
.
And
what
ye
here
in
the
eare
,
that
preache
ye
on
the
house
toppes
.
M.
Christ
now
goeth
forwarde
to
exhorte
his
disciples
,
that
they
thynke
not
them selues
to
be
in
secrete
,
or
that
they
hide
not
that
in
darknes
which
they
haue
receiued
of
him
.
As
if
he
shold
say
,
Those
thinges
whiche
I
haue
committed
vnto
you
in
darknes
,
that
is
when
ye
were
together
alone
,
wolde
I
haue
made
manifest
,
that
is
,
I
wold
haue
you
preach
them
openly
in
the
light
to
all
men
.
Where
ye
must
now
cast
away
al
feare
,
&
shewe
your selues
abrode
.
B.
He
setteth
here
light
against
darkenes
,
he
ioyneth
to
the
eare
,
hearing
,
&
to
the
house
topps
preaching
.
He
meaneth
by
speaking
in
darknes
,
to
commit
somwhat
to
the
mind
by
secrete
talke
.
Therfore
they
speake
in
the
light
,
which
tel
openly
&
plainely
the
whiche
they
haue
hearde
.
Euen
so
,
to
here
or
tel
in
the
eare
,
is
to
receyue
or
commit
somewhat
by
priuate
metinge
together
.
For
men
vse
commonly
to
whisper
in
the
eare
when
they
wold
not
be
heard
of
other
men
.
Therfore
to
preache
in
the
house
tops
is
to
disclose
to
al
men
that
which
was
committed
vnto
them
,
&
openly
,
manifestly
,
and
plainly
to
vtter
that
which
was
before
geuen
them
in
secrete
.
This
is
spoken
according
to
the
maner
of
that
region
,
where
their
houses
ar
so
builded
,
that
a
man
may
stand
or
walke
vppon
the
tops
of
them
the
ridges
of
the
houses
being
flat
and
leaded
much
lyke
our
galleries
.
Whervpon
it
is
written
in
the
boke
of
Moyses
thus
.
Deut.
●…
When
thou
buildest
a
new
house
thou
shalt
make
a
battelment
or
wal
about
the
roofe
or
top
of
thy
house
,
that
thou
lade
not
bloud
vpon
thy
house
if
many
fal
there
from
.
Iudg●…
And
in
an
other
place
we
reade
thus
.
And
there
were
vpon
the
roofe
of
the
house
about
thre
thousand
men
and
women
,
that
behelde
while
Sampson
played
.
28
And
feare
ye
not
them
which
kill
the
body
,
but
ar
not
able
to
kil
the
soule
.
But
rather
feare
him
,
which
is
able
to
destroy
both
soule
&
body
into
hell
.
And
feare
ye
not
.
B
Hitherto
christ
hath
armed
his
apostls
aginst
the
feare
of
infamy
.
C.
and
now
with
a
singular
reason
he
animateth
&
encourageth
them
againste
the
feare
of
death
,
because
men
ought
to
despise
this
vaine
&
mortall
life
,
in
respecte
of
the
immortal
&
heauenly
life
,
whervnto
they
are
created
.
〈◊〉
earthly
●…aine
.
For
here
consisteth
the
some
,
if
the
faithful
way
&
consider
wherfore
they
were
borne
,
&
what
their
state
and
condition
of
life
is
,
they
shal
find
that
there
is
no
cause
why
they
shold
so
carefully
seeke
after
this
earthy
and
terrene
life
.
But
the
wordes
of
Christe
are
more
ful
,
and
fruiteful
:
For
he
teacheth
,
that
the
feare
of
God
is
deade
with
them
,
which
departe
from
the
confession
of
the
trewe
faythe
,
for
the
feare
of
tyrantes
,
&
seeke
not
to
put
out
of
their
mindes
a
brutishe
and
beastly
stupor
,
and
dulnesse
,
whiche
by
the
terrour
of
death
,
maketh
them
to
cast
from
them
the
confession
of
the
same
faythe
:
for
we
must
note
the
Antithesis
,
betwene
the
two
contrary
feares
.
If
the
feare
of
God
be
choked
,
by
the
feare
that
is
in
men
,
doth
it
not
appere
,
that
we
attribute
then
,
more
vnto
them
then
vnto
God
him self
?
And
so
it
foloweth
herevppon
,
that
we
reiecting
the
eternal
,
&
celestial
life
,
make
our selues
like
bruite
beastes
.
Only
goo
hath
power
of
euerlasting
life
&
death
.
Him
we
neglect
,
because
the
feare
of
men
doth
withdraw
our
mindes
:
doth
it
not
plainely
appere
,
that
wee
esteeme
more
our
corruptible
body
,
&
the
lif
therof
,
then
the
euerlasting
state
&
condition
of
the
soule
?
yea
,
the
heauenvly
kyngdome
of
God
semeth
nothing
so
preciouse
vnto
vs
,
as
doth
the
momentany
&
vanyshyng
shadowe
of
this
corporall
life
.
Thus
therfore
the
wordes
of
Chryst
must
be
resolued
:
Vnderstand
ye
,
that
immortal
soules
are
geuen
vnto
you
,
which
beinge
onely
subiecte
vnto
the
will
of
God
,
come
not
into
the
power
of
men
.
Wherfore
let
not
your
fayth
quayle
,
for
no
terrors
or
threteninges
of
men
.
For
howe
commeth
it
to
passe
,
that
the
feare
of
men
doth
preuaile
in
the
conflict
,
but
only
because
we
esteme
more
of
the
body
,
then
of
the
sowle
,
&
lesse
of
euerlastinge
lyfe
then
of
a
shaddowe
.
?
Whiche
kill
the
body
.
C.
Where
as
Christ
by
these
wordes
doth
attribute
vnto
men
power
to
kyll
,
it
is
spoken
by
a
certayne
kynde
of
grauntynge
.
For
God
doth
oftimes
geue
libertie
vnto
the
wicked
,
that
they
beinge
puffed
vp
with
the
truste
of
their
power
,
The
wicked
is
desperate
.
myghte
venture
desperately
vpon
euery
thynge
,
as
thoughe
theye
coulde
do
all
thinges
without
harme
,
but
it
tourneth
at
length
to
theyr
owne
destruction
.
Pylate
said
vnto
Christ
,
knowest
thou
not
that
I
haue
power
to
crucifie
thee
,
and
power
also
to
loose
thee
?
When
as
neuerthelesse
,
Iohn
.
9.
he
coulde
do
no
thynge
without
the
permission
of
God
,
of
whom
he
receyued
that
power
,
which
he
abused
,
as
it
is
there
sayd
.
The
wicked
perswade
them selues
that
they
haue
power
to
do
what
they
lyste
.
Although
therefore
in
vayne
the
wycked
do
boaste
them selues
,
as
thoughe
the
lyues
of
the
godly
were
in
theyr
handes
,
&
although
God
stayeth
and
brideleth
their
rage
and
madnesse
,
so
often
as
it
seemeth
good
vnto
hym
,
yet
notwithstandynge
they
are
sayde
to
kyll
by
his
sufferaunce
,
because
often
tymes
he
permytteth
them
to
execute
theyr
tyranny
.
But
are
not
able
to
kill
the
sowle
.
M
,
Now
he
reasoneth
of
the
impotencie
and
vnablenesse
of
tyrantes
,
the
whiche
,
howe
soo
euer
they
rage
and
swell
can
do
harme
to
nothynge
,
sauinge
to
the
bodye
,
because
the
sowle
is
not
in
theyr
handes
,
neyther
can
they
kyll
the
same
.
Wherefore
Luke
more
plainelye
expresseth
the
same
,
sayinge
:
And
after
that
,
Luke
.
12.
haue
no
more
that
they
can
doo
.
By
the
whiche
wordes
Christ
teacheth
his
Apostells
to
contemne
and
despyse
the
crueltie
of
tyrantes
,
the
which
although
it
be
shewed
to
the
extremytie
,
yet
can
it
not
hurte
a
godly
man
,
as
touching
his
euerlastinge
healthe
.
Tyrantes
haue
no
power
ouer
the
soule
of
man
.
Although
the
wycked
by
the
permission
of
God
,
kill
the
body
,
it
makethe
no
matter
,
they
do
but
fynishe
that
which
Nature
had
begon
,
for
if
they
as
instrumentes
had
not
done
it
,
nature
it selfe
wolde
in
short
time
haue
done
the
same
.
For
what
is
he
that
shall
escape
deathe
?
But
rather
feare
him
,
whiche
is
.
M.
Nowe
by
a
collation
of
the
deuine
power
of
god
he
proueth
playnely
that
the
crueltie
of
menne
oughte
to
be
despysed
.
As
if
hee
shoulde
saye
,
If
ye
feare
those
whiche
by
some
meanes
maye
hurte
and
ponyshe
,
why
rather
do
ye
not
feare
him
,
which
is
able
to
hurte
in
euery
respect
,
which
hath
power
not
onely
to
kill
the
body
,
but
also
the
soule
,
and
to
cast
them
both
into
hell
.
It
is
a
small
matter
to
kill
the
body
,
because
it
shall
be
restored
againe
.
For
the
tyrant
hath
not
destroyed
hym
when
he
hath
killed
the
bodye
of
a
man
.
Hee
hath
dyminished
nothinge
of
oure
saluation
,
which
hath
taken
away
this
life
,
whiche
at
the
lengthe
al
men
must
forsake
whether
they
will
or
no
at
the
good
pleasure
of
God
.
But
he
which
hath
made
both
the
body
&
the
soule
,
he
it
is
onely
whiche
can
kill
not
only
the
body
,
but
also
the
soule
,
and
that
euerlastingely
into
hell
.
Hym
therfore
,
if
thou
be
wyse
feare
alone
,
the
whiche
if
thou
feare
in
deede
,
then
shalte
thou
contemne
&
set
at
naught
al
worldly
tyrantes
also
.
C.
But
when
as
these
two
members
in
one
knot
do
agre
,
certaine
ignorant
&
vnskilful
men
,
take
this
part
seuerally
amis
,
affirming
the
men
ought
not
to
be
feared
.
For
Christe
setteth
the
vertuouse
and
holy
feare
of
God
against
the
peruerse
feare
of
men
,
whiche
withdraweth
vs
from
the
right
&
perfecte
waye
.
Whiche
is
able
to
destroy
.
M.
Of
tirantes
he
saide
simplely
,
they
kill
the
body
,
but
of
God
he
said
,
which
can
kill
bothe
soule
&
body
.
Moreouer
he
addeth
,
into
hell
as
if
he
should
haue
said
,
If
you
stand
so
much
in
feare
of
tirants
,
which
hate
you
,
that
you
despise
the
commandement
of
God
your
heuenly
father
,
beware
least
you
seking
to
saue
this
carnall
lyfe
,
lose
not
onely
the
same
,
but
the
eternall
life
also
.
For
your
father
beinge
prouoked
to
anger
,
is
able
to
cast
bothe
soule
&
body
into
hell
.
Luke
hath
,
Luke
.
12.
After
he
hath
killed
,
he
is
able
to
destroy
&
cast
into
hell
.
M.
These
thynges
S.
Paule
considered
when
he
saide
,
If
I
preache
the
Gospell
,
I
haue
nothinge
to
reioyce
of
,
for
necessitie
is
put
vnto
me
.
But
wo
is
it
vnto
mee
,
1.
Cor.
9.
if
I
preache
not
the
Gospell
.
To
be
shorte
,
the
experyence
of
al
tymes
teacheth
vs
how
necessary
this
exhortation
is
to
the
mynisters
of
Chryste
,
and
generally
to
all
the
godly
:
For
there
was
neuer
any
tyme
,
in
the
which
men
did
not
exalt
them selues
violently
against
God
,
and
soughte
not
to
destroye
the
Gospell
.
29
Are
not
two
littell
sparrowes
sold
for
a
farthing
?
And
one
of
them
shal
not
fal
to
the
ground
without
your
father
.
Are
not
two
litel
sparrowes
.
A.
This
dependeth
of
that
whiche
went
before
.
B.
For
Christ
by
this
reason
armeth
his
Apostels
against
the
persecution
of
the
world
that
nothing
can
happen
vnto
them
without
the
wil
of
their
heauenvly
father
,
Godd●…●…uidenc●…
who
suffereth
not
vile
birdes
(
in
comparison
)
to
light
vpon
the
ground
without
his
wil.
C.
By
the
whiche
wordes
Christ
declareth
that
tirantes
althoughe
they
rage
neuer
soo
much
,
yet
that
they
haue
no
power
vpon
the
body
,
without
his
wil
to
whom
al
thinges
in
heauen
and
in
earthe
are
subiecte
.
Therfore
they
do
very
fondly
which
feare
the
crueltie
&
tyrany
of
men
,
as
thoughe
they
were
not
vnder
the
protection
of
god
.
So
that
in
perills
this
is
the
second
consolation
vnto
vs
,
that
for
so
much
as
god
is
the
keper
of
our
lyfe
,
we
maye
safelye
rest
and
commit
our selues
to
his
prouidence
:
yea
,
we
do
vnto
him
iniury
if
we
commit
not
our
life
vnto
him
because
he
doth
vouchesafe
to
take
charge
and
care
of
the
same
.
M.
And
to
the
ende
Christ
might
euidently
proue
that
which
he
goeth
about
to
perswade
,
he
vseth
very
fete
examples
,
notwithstanding
such
as
haue
nede
of
a
speciall
faith
.
C.
For
he
extendeth
the
prouidence
of
God
generally
to
all
creatures
,
that
of
the
more
to
the
lesse
he
myght
declare
vs
to
be
saued
,
defended
,
and
protected
,
by
his
tuition
.
There
is
nothynge
of
lesse
pryce
and
estimation
amonge
vs
,
then
sparrowes
.
For
men
in
tymes
paste
,
A
〈◊〉
conf●…
haue
soulde
twoo
sparrowes
for
a
farthing
.
And
as
Luke
saith
fyue
for
two
farthings
:
and
yet
notwithstandinge
God
is
redy
to
defende
them
,
that
no
harm
happen
vnto
them
by
chance
.
Wyll
he
nowe
thyncke
you
neglecte
the
life
of
man
,
whiche
hath
such
a
care
ouer
sparrowes
?
no
,
be
ye
wel
assured
Christ
settethe
not
here
before
you
the
exaumples
of
the
Patriarkes
,
or
Prophetes
,
in
the
whiche
he
myghte
declare
the
prouidence
of
God
wonderfully
,
Neither
doth
he
make
mentyon
of
the
stronge
and
sauage
beaste
,
but
of
the
leaste
,
of
the
most
common
,
and
cheapest
fowle
,
namelye
of
the
lyttell
sparrowe
.
Neyther
dothe
hee
onely
brynge
in
the
sparrowe
,
but
also
the
price
of
the
same
,
whiche
is
small
,
that
one
alone
bearethe
no
value
or
price
:
and
therfore
he
is
faine
to
couple
two
of
them
together
,
the
price
whereof
was
but
a
farthynge
,
then
the
which
,
in
money
there
could
be
no
smaller
value
.
And
one
of
them
lyghteth
not
to
the
grounde
.
This
is
the
Hebrew
phrase
,
and
is
vsed
in
stede
of
,
(
shal
not
perishe
)
And
it
is
spoken
for
this
cause
,
for
that
byrdes
,
(
when
they
die
of
theyr
owne
accorde
,
or
when
they
dye
beinge
shot
or
kylled
by
any
meanes
)
do
fall
to
the
earthe
deade
:
where
as
otherwyse
they
flee
alofte
.
M.
He
saythe
not
generally
,
&
they
fall
not
to
the
ground
:
but
he
saith
,
and
one
of
them
doth
not
fal
:
by
the
whiche
,
he
teachethe
vs
that
God
hath
not
onely
a
care
for
vs
in
generall
,
but
also
particularly
for
euery
one
of
vs
For
if
he
haue
taken
charge
so
of
euerye
sparrowe
,
that
not
one
of
them
without
his
prouidence
and
wyl
falleth
not
to
the
earthe
:
howe
muche
more
hath
he
taken
charge
of
men
,
created
,
and
made
,
after
his
owne
similitude
and
lykenesse
?
But
this
is
contrarye
to
the
opynion
of
some
,
which
rather
philosophycally
then
diuinely
immagine
,
that
God
hathe
not
a
care
ouer
euery
creature
in
the
earthe
,
where
as
Chryste
affyrmeth
,
that
al
creatures
are
distinctely
and
pertycularlye
vnder
the
hande
and
protection
of
God
,
to
the
ende
nothynge
shoulde
seeme
to
be
done
by
chaunce
.
For
trewelye
the
wyll
of
God
is
contrary
to
Fortune
&
chaunce
,
●…cle
of
●…tune
●…u●…
and
wee
graunte
,
that
in
the
nature
yt
selfe
of
all
thynges
there
is
chaunce
:
but
wee
saye
,
that
nothinge
dothe
happen
by
the
tournynge
whele
of
blynde
Fortune
where
the
wyll
of
God
dothe
gouerne
or
beare
rule
.
Withoute
your
father
.
C
That
is
,
without
the
wyll
of
your
father
.
As
if
he
shoulde
saye
,
he
is
your
father
,
and
not
the
father
of
sparrowes
,
howe
then
can
he
haue
lesse
care
ouer
you
then
ouer
sparrowes
.
30
Yea
,
euen
all
the
heares
of
your
head
are
nombered
.
Yea
,
euen
all
the
heares
of
.
M.
All
these
thynges
which
he
hath
spoken
of
hytherto
,
haue
a
meruaylouse
Emphasis
and
force
.
For
when
he
myghte
haue
added
,
Howe
muche
more
shall
not
ye
be
killed
without
your
fathers
wil
?
that
one
care
myghte
haue
aunswered
an
other
:
hee
dothe
not
soo
,
but
to
the
ende
he
myghte
shewe
them
that
not
onely
their
lyfe
,
but
other
thinges
also
,
of
small
reputation
,
and
counted
of
them
superfluouse
,
are
in
lyke
manner
vnder
theyr
fathers
prouydence
,
he
saithe
,
All
the
heares
of
youre
headde
are
nombered
.
As
if
he
shold
say
,
Not
onely
your
lyfe
,
youre
bodies
,
and
other
thinges
that
are
dere
vnto
you
,
but
also
your
heares
,
how
lyttel
so
euer
they
be
estemed
,
are
of
care
&
charge
to
youre
heauenly
father
,
in
so
much
that
they
are
nombered
vnto
him
:
So
that
there
is
nothynge
in
you
,
to
the
whiche
he
hath
not
some
respecte
.
For
he
saith
not
in
vayne
they
Are
nombered
.
that
he
myght
shewe
forthe
a
singular
and
speciall
care
.
For
all
thinges
that
are
nombered
and
tolde
,
are
nombered
to
the
ende
none
of
theym
wherof
we
kepe
tale
,
should
at
any
time
be
loste
.
To
the
which
effecte
pertayneth
this
woord
of
the
preterperfect
tence
,
or
time
which
is
alredy
past
,
which
he
vseth
here
.
For
he
saith
not
they
shall
be
nombered
in
time
to
come
,
The
care
of
the
lorde
for
his
children
.
but
they
are
alredy
nombred
.
As
if
he
shoulde
saye
,
euen
from
the
time
of
youre
creation
,
the
Lorde
hath
taken
and
doth
take
charge
of
you
.
C.
Wherfore
we
must
consider
the
prouidence
of
God
,
not
as
vayne
&
curyouse
men
do
,
but
that
we
may
haue
matter
of
trust
and
confidence
,
and
be
styrred
to
the
inuocation
and
callynge
vpon
God.
31
Feare
ye
not
therefore
,
For
ye
are
of
more
value
then
many
sparrowes
.
Feare
ye
not
M.
Now
he
concludeth
that
they
muste
not
feare
,
and
also
exhorteth
his
discyples
to
lyfte
vp
theyr
mindes
.
B.
As
if
he
shold
say
,
if
God
haue
so
gret
a
care
for
you
,
be
not
a
fearde
,
but
go
to
and
discharge
your
deuty
with
a
bolde
&
constante
mynde
.
This
truely
bryngeth
greate
consolation
if
a
man
conceiue
the
same
in
his
minde
with
a
sure
&
vndoutted
faythe
.
For
all
thinges
are
dispensed
and
geuen
by
the
handes
of
God
,
without
whose
prouydence
the
least
thing
in
the
whole
world
can
not
be
brought
to
passe
.
Ye
are
muche
better
then
.
C.
This
generally
is
trewe
of
all
men
,
for
whose
sake
sparrows
were
created
,
notwithstanding
this
is
properly
spoken
of
the
sonnes
of
God
,
who
excell
otherwaies
,
then
by
the
ryght
of
creation
.
1.
Petr.
1.
A.
For
they
are
borne
a
new
not
of
mortall
seede
,
but
of
immortal
,
by
the
woorde
of
God
,
which
lyueth
and
lasteth
for
euer
.
C.
But
this
dignitie
pertaineth
no
other
wise
vnto
men
,
then
by
the
free
estimation
&
grace
of
God
,
which
vouchesaueth
to
receiue
the
vnworthye
,
as
worthy
.
Bu.
Since
Christe
therefore
saith
,
ye
are
muche
better
to
your
father
then
sparrowes
:
there
is
no
cause
whye
ye
shoulde
bee
afraide
of
men
,
who
are
vnder
the
subiection
of
God
.
Therefore
leaue
the
care
of
your
life
and
deathe
vnto
hym
,
neyther
be
ye
dismayed
for
any
feare
of
the
wycked
,
because
he
can
rerestraine
their
force
,
and
frustrate
theyr
deuyses
and
imaginations
against
you
.
32
Euery
one
therefore
that
confesseth
me
before
men
,
him
will
I
acknoweledge
also
before
my
father
whiche
is
in
heauen
.
M.
The
Greke
text
hath
,
whosoeuer
acknowledgeth
in
me
,
I
wil
acknowledge
in
him
,
In
stede
of
,
whosoeuer
acknowledgeth
me
,
I
will
acknowledge
hym
.
For
he
spake
thus
(
as
the
newe
interpretroure
thinketh
)
accordynge
to
the
manner
of
speache
of
the
Hebrewes
,
who
often
tymes
vse
this
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whiche
serueth
in
steede
of
the
preposition
.
In.
C.
Nowe
Christe
amplifieth
that
which
he
spake
euen
now
of
the
contempt
of
deth
,
to
this
present
vse
and
purpose
:
because
we
must
fighte
agaynste
the
horroure
of
deathe
,
leaste
that
the
same
do
calle
vs
from
the
trewe
confession
of
the
Fayth
,
whiche
God
most
strayghtly
requyreth
,
and
the
worlde
refuseth
.
Therefore
it
was
necessary
that
the
disciples
of
Christ
were
stronge
,
and
of
a
hauty
stomacke
,
to
this
ende
,
that
they
myghte
be
alwais
readye
to
martyrdome
.
M.
For
here
the
argumente
is
taken
for
trewe
equytie
.
For
what
can
be
more
ryghte
and
iuste
,
then
to
haue
that
seruaunte
denyed
of
his
lorde
in
the
tyme
of
his
glorye
,
and
victorye
,
whiche
denyed
hym
in
the
tyme
of
warre
?
Agayne
,
what
can
be
more
pleasant
,
then
to
haue
the
seruant
acknoweledged
in
the
tyme
of
the
glory
of
his
maister
,
whiche
in
the
tyme
of
humylitie
and
persecution
,
claue
vnto
him
.
with
all
force
and
myghte
,
euen
to
the
basardinge
of
hys
lyfe
.
C.
Therefore
the
confession
of
Chryst
,
The●…
on
〈◊〉
is
〈◊〉
all
〈◊〉
althoughe
it
be
neglected
of
the
greatest
part
of
men
,
as
a
tryffel
:
Here
notwithstandynge
it
is
accounted
of
,
as
a
specyall
worshyp
of
God
,
and
a
singuler
exercyse
of
pyetie
:
and
not
withoute
greate
cause
.
For
if
that
earthely
kinges
,
for
the
defending
and
mayntainyng
of
their
glorye
and
renoume
,
and
for
the
encreasynge
of
theyr
rychesse
,
call
theyr
subiectes
to
armoure
,
and
appoynt
them
to
warre
,
why
should
not
the
faythful
supporte
,
defende
,
and
maynteine
the
glory
of
the
heauenly
kyng
,
at
least
with
their
tongue
?
Wherefore
it
is
most
sure
that
they
extinguishe
and
deface
the
faith
,
(
so
much
as
in
them
lyeth
)
whiche
inwardly
suppresse
the
same
,
as
thoughe
the
outewarde
profession
were
superfluouse
and
vaine
.
For
Christ
dothe
not
call
vs
here
his
witnesses
in
vaine
,
by
whose
mouthe
his
name
in
this
world
is
celebrated
and
glorified
.
Christ
I
say
,
wil
haue
the
profession
of
his
name
set
against
al
false
religion
:
&
because
it
is
an
odiouse
thinge
,
he
biddeth
vs
to
declare
a
testimonye
,
F●…
be●…
wr●…
m●…
to
wytnesse
,
or
to
acknowledge
,
because
he
wolde
not
haue
the
faith
of
men
lie
hidden
in
their
hartes
,
but
openly
pronounced
&
set
forth
vnto
men
And
whosoeuer
hideth
&
kepeth
this
faith
silent
,
doth
he
not
frustrate
the
sonne
of
God
,
&
shut
hym selfe
also
out
of
the
dores
,
and
expulse
him self
as
none
of
his
familie
?
There
is
requyred
trewely
a
more
playne
and
manifest
confession
of
the
faythe
,
of
suche
as
are
teachers
,
then
of
priuate
men
:
furthermore
,
because
all
men
haue
not
fayth
alike
by
measure
,
he
which
hath
the
most
of
the
spirite
,
oughte
to
geue
the
greatteste
ensaumple
:
notwithstanding
there
is
no
faythefull
man
,
whome
the
Sonne
of
God
requireth
not
to
be
a
wytnesse
.
For
that
whiche
Peter
commaundethe
pertayneth
to
all
the
faythfull
,
when
he
sayth
,
Sanctifie
the
lorde
in
your
hartes
:
Be
ready
alwayes
to
geue
an
aunswere
1.
P●…
to
euery
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
.
In
the
whiche
place
,
hope
is
taken
for
saythe
.
C.
But
where
,
when
,
howe
often
,
howe
,
and
to
what
ende
our
faythe
ought
to
be
professed
,
it
were
a
harde
matter
to
constitute
any
certayne
lawe
:
but
the
occasion
must
be
considered
,
least
that
euery
one
of
vs
in
tyme
neglecte
our
duety
.
Moreouer
,
we
must
craue
at
the
handes
of
the
lorde
the
spirite
of
fortitude
and
wysdome
,
the
whiche
being
our
guyde
,
we
shal
knowe
what
we
oughte
to
do
,
and
obserue
also
that
whiche
he
hath
commaunded
.
Bu.
Finally
,
to
professe
Christe
in
this
place
,
is
truely
to
publyshe
the
truthe
of
the
Gospell
,
that
is
constantly
to
acknowledge
Christe
to
be
perfecte
God
and
man
,
and
to
be
the
onely
saluation
and
righteousnes
of
the
worlde
,
by
the
whiche
the
faythful
are
iustified
.
Hereby
we
see
that
it
is
not
enoughe
for
a
Christian
man
to
haue
Christe
in
his
harte
,
vnles
also
he
professe
him
openly
before
men
according
to
the
measure
of
the
fayth
that
is
geuen
vnto
hym
,
(
as
we
sayde
euen
nowe
)
according
to
his
office
and
calling
,
and
as
oportunitie
shall
serue
.
If
any
man
therfore
be
called
to
the
confession
of
the
faithe
before
Tyrauntes
,
then
ought
he
openly
and
playnely
to
confesse
Christe
,
euen
as
if
God
him self
shold
require
testimony
of
hym
.
The
whiche
that
he
may
do
in
deede
,
he
ought
to
pray
vnto
God
,
that
he
woulde
vouchesafe
to
geue
hym
a
sure
truste
and
confidence
with
the
spirite
of
boldnes
.
B.
Agayne
,
Christe
is
denied
,
when
we
do
not
acknowledge
hym
to
be
true
God
and
man
,
when
we
denie
hym
to
be
our
Sauiour
,
our
righteousnes
and
redemer
,
and
when
we
thinke
not
his
doctrine
to
bee
the
infallible
truthe
,
or
when
we
are
ashamed
of
him
,
〈◊〉
.
26.
either
for
mallice
,
contempte
,
or
feare
.
Of
contempte
and
mallice
that
wicked
kynge
Iulianus
denied
Christe
:
●…ers
of
●●te
.
for
feare
,
Peter
denied
him
.
At
this
daye
the
Iewes
and
Turkes
not
knowing
the
misteries
of
the
gospel
,
do
malitiously
deny
him
.
They
deny
him
for
feare
,
whiche
either
by
the
terror
of
death
,
of
torment
,
of
banishement
,
or
of
prysonment
being
asked
of
the
magistrate
.
do
denie
them selues
to
be
louers
of
the
Gospell
.
But
some
willingly
and
without
constrainte
,
do
confesse
Christe
to
be
the
onely
prieste
the
mediatour
,
He
that
confesseth
not
Christe
outhe
dishonoure
Christe
.
and
the
onely
euerlastinge
sacrifice
of
the
faythfull
,
purgation
,
redemption
and
righteousnes
.
Whosoeuer
nowe
acknowelegeth
not
this
,
he
doth
plainly
deny
Christ
and
not
only
deny
hym
,
but
he
taketh
awaye
also
the
glory
of
his
name
.
Hym
wyll
I
confesse
also
.
M.
That
is
,
whosoeuer
acknowledgeth
me
for
his
lorde
&
onely
Sauioure
,
and
is
not
ashamed
(
as
sayth
Marke
and
Luke
)
of
my
doctrine
before
men
,
but
boldly
and
truely
confesseth
the
same
:
him
also
wyll
I
acknowledge
for
myne
,
and
commende
him
to
my
father
.
There
is
a
promyse
therefore
added
here
,
whiche
should
inflame
our
hartes
,
&
make
vs
zelouse
in
this
behalfe
.
For
how
much
doth
the
promise
excede
that
which
he
requireth
?
Surely
there
is
almost
no
comparison
,
sauyng
that
it
pleaseth
hym
of
his
mercifull
liberalitie
to
bestowe
it
vppon
vs
.
33
But
whosoeuer
denieth
me
before
men
,
him
wyll
I
deny
also
before
my
father
whiche
is
in
heauen
.
M.
Marke
somewhat
more
at
large
affirmeth
this
,
saying
:
Whosoeuer
shall
be
ashamed
of
me
and
of
my
wordes
,
in
this
aduouterous
and
sinfull
generatiom
:
Marke
.
8.
Of
hym
also
shall
the
sonne
of
man
be
ashamed
,
when
he
commeth
in
the
glory
of
his
father
with
the
holy
aungels
.
Luke
.
9.
Luke
in
lyke
manner
hathe
the
same
woordes
almoste
in
effect
.
C.
If
therefore
the
promyse
before
,
be
not
sufficient
,
to
encourage
vs
to
acknowledge
Christe
,
then
let
vs
geue
eare
,
to
the
seuere
threatninge
,
that
Christe
when
he
shall
come
to
iudge
the
worlde
,
shall
denie
al
,
which
for
feare
,
shame
,
or
contempte
,
haue
denyed
hym
before
men
.
Now
let
the
enemies
of
the
crosse
of
Christe
go
&
flatter
them selues
in
their
dissimulation
,
when
as
Christe
doth
blotte
them
out
of
the
booke
of
lyfe
.
For
whome
shal
God
at
the
laste
take
for
his
chyldren
,
but
those
whiche
are
offered
vnto
him
by
Christe
.
Where
as
Christe
is
sayd
to
come
in
the
glory
of
his
father
and
of
the
aungels
,
the
meaning
is
,
that
his
glory
shall
be
reueled
plainely
to
the
whole
worlde
.
34
Suppose
not
that
I
came
to
sende
peace
into
the
earth
:
No
I
came
not
to
sende
peace
but
a
swearde
.
Suppose
not
that
I
came
.
C.
By
these
wordes
our
Sauiour
Christe
declareth
,
that
he
should
not
nede
the
labour
,
helpe
,
&
ministry
of
his
apostels
,
if
the
whole
world
with
one
consent
,
would
subscribe
to
his
Gospell
.
But
because
the
greatest
parte
is
not
only
against
it
,
but
seketh
diligently
to
ouerwhelme
the
same
,
we
cannot
without
contention
&
the
hatred
of
many
men
acknowledge
Christe
.
Christe
therfore
admonisheth
his
Apostles
to
prepare
them selues
to
the
battaile
,
because
it
is
necessary
that
they
warre
whiche
professe
the
Gospel
And
so
he
preuenteth
two
offences
,
whiche
otherwyse
mighte
haue
troubled
and
disquieted
the
mindes
of
the
weake
.
For
when
as
the
Prophetes
promised
euery
where
,
that
the
state
of
the
kyngdome
of
Christe
should
be
quiet
and
peaceable
,
what
coulde
the
Apostels
loke
for
,
but
that
all
thinges
shoulde
be
quiet
,
&
in
peace
whersoeuer
they
came
?
Nowe
for
somuche
as
Christe
is
oure
peace
,
and
the
Gospell
also
doth
reconcile
vs
vnto
God
,
Obiection
.
it
consequently
followeth
that
brotherly
concorde
should
be
among
vs
.
Therefore
to
haue
warre
,
contention
and
strife
in
the
worlde
,
when
the
Gospel
is
preached
,
agreeth
not
with
the
foreshewynges
of
the
Prophetes
,
and
much
les
with
the
office
of
Christe
,
and
the
nature
of
the
Gospell
.
But
that
peace
whiche
the
Prophetes
speake
of
,
because
it
is
ioyned
with
faithe
,
is
among
none
,
but
the
true
worshippers
of
God
,
Aunswere
.
and
in
the
consciences
of
the
godly
:
and
it
commeth
not
to
the
vnbeleuers
though
it
bee
offered
vnto
them
:
they
wyll
neuer
the
soner
also
come
into
the
grace
&
fauoure
of
God
:
Whereby
it
commeth
to
passe
that
the
Embassage
of
peace
worketh
in
them
,
the
greater
disquietnes
and
tumulte
.
For
,
because
Sathan
whiche
reigneth
among
the
reprobate
,
and
beareth
rule
in
them
,
is
mad
,
and
rageth
against
the
name
of
Christe
,
so
sone
as
the
doctrine
of
the
Gospell
is
published
,
their
impietie
whiche
before
laye
a
slepe
,
is
nowe
awaked
,
and
styrred
vp
.
So
that
Christe
whiche
properly
is
the
authour
of
peace
,
for
the
malice
of
men
,
is
made
the
cause
of
tumulte
.
Whereupon
Christe
saithe
here
,
thynke
not
that
I
am
come
to
sende
peace
,
but
a
swerde
.
Bu.
As
if
he
should
say
,
Chris●…●…swer●●
wyck●●
I
would
not
haue
any
of
myne
to
thinke
that
I
came
into
the
worlde
to
brynge
suche
peace
,
as
the
worlde
loketh
for
,
and
desyreth
,
namely
a
secure
,
voluptuous
and
luxurious
peace
.
For
Christe
is
not
the
authour
of
sinne
,
or
the
fautor
and
mainteiner
of
vyce
and
wickednes
.
No
I
came
not
to
sende
peace
.
Bu.
Christ
truly
is
the
prince
of
peace
,
and
his
kyngdome
is
the
kyngdome
of
peace
.
Iohn
●…
For
he
geueth
peace
vnto
those
that
are
his
,
and
he
leaueth
to
them
peace
,
but
that
peace
which
the
worlde
can
not
geue
,
yea
that
peace
,
whiche
the
worlde
can
not
abyde
but
hateth
.
Chri●…
peace●…
godly
.
For
the
peace
of
Christe
passeth
all
vnderstanding
,
and
is
the
peace
of
consciences
,
by
the
whiche
we
agree
with
God
,
whose
wrathe
we
beleue
to
be
appeased
for
Christes
sake
:
and
therefore
we
walke
in
his
commaundementes
,
and
we
auoyde
the
concupiscences
of
the
flesh
,
we
agree
with
al
good
men
,
and
we
contende
against
all
euel
and
peruerse
men
.
The
mundane
peace
hath
respecte
to
nothyng
,
but
to
that
whiche
pertayneth
to
the
worlde
.
S.
This
therefore
is
the
conditition
of
the
Gospell
,
to
stirre
vp
discorde
among
men
,
Gene●…
although
not
by
his
owne
nature
,
but
because
that
is
the
doctrine
of
the
Gospell
whiche
the
deuell
hateth
,
that
is
Christe
whose
heele
the
Serpent
seketh
to
hurte
.
Moreouer
,
because
the
Gospell
reproueth
the
worlde
and
the
wickednes
thereof
,
therefore
it
is
hated
and
euell
spoken
of
,
accordinge
to
the
saying
of
Christe
in
an
other
place
.
The
worlde
loueth
darkenes
more
then
lyghte
,
because
their
dedes
are
euel
.
And
for
this
cause
,
the
Gospell
is
called
a
swerd
,
that
is
an
instrument
of
warre
,
by
occasion
.
C.
Hereby
let
vs
learne
how
wycked
we
are
by
nature
,
whiche
do
not
only
despyse
so
precious
a
gifte
and
iewel
,
but
also
impute
to
it
all
kynde
of
euell
:
When
as
in
dede
it
is
the
right
waye
,
the
straight
pathe
,
and
ordinary
meane
to
brynge
vs
to
all
vertue
,
to
all
quietnes
,
and
to
direct
our
steppes
to
the
euerlasting
life
in
heauen
.
35
For
I
am
come
to
set
a
man
at
variaunce
against
his
father
,
and
the
daughter
against
her
mother
,
and
the
daughter
in
lawe
against
the
mother
in
lawe
.
For
I
am
come
to
set
.
E.
The
Gréeke
woorde
for
the
whiche
,
the
olde
interpretour
hath
seperate
,
signifieth
to
deuide
that
into
two
whiche
before
was
vnited
and
ioyned
in
one
.
The
which
thing
Chrisostom
also
noteth
wryting
vppon
this
place
.
Furthermore
,
in
this
place
man
is
put
for
sonne
,
accordinge
to
the
Hebrewe
phrase
,
for
he
saythe
,
a
man
againste
his
father
.
M.
To
the
ende
Christe
mighte
expresse
and
declare
,
that
this
discorde
should
not
be
after
the
common
manner
,
or
wonted
sorte
,
he
bringeth
in
the
degrees
of
consanguinitie
and
nature
,
affirming
that
he
wyll
separate
them
with
the
swerde
,
whiche
he
came
to
sende
into
the
worlde
.
For
among
those
persones
,
there
were
chiefly
wonte
to
aryse
for
the
wordes
sake
bitter
and
cruel
contentions
.
For
the
more
the
persones
by
nature
are
ioyned
together
,
the
greater
and
more
sharpe
is
the
contention
betwene
them
.
When
the
Gospell
is
preached
and
receiued
of
the
sonne
,
●…p●…●…ture
●…se
of
but
reiected
of
the
father
,
by
and
by
,
mutuall
discorde
dothe
aryse
,
which
in
dede
doth
properly
spring
of
the
dissimilitude
and
varietie
of
the
myndes
,
not
of
the
Gospell
or
lorde
hym selfe
.
For
this
happeneth
through
the
faulte
of
the
wycked
(
as
we
sayde
euen
nowe
)
contrary
to
the
nature
of
the
Gospell
.
〈◊〉
.
4.
That
whiche
the
Prophet
Malachy
teacheth
of
Iohn
the
Baptiste
,
belongeth
to
all
the
ministers
of
Christe
,
namely
that
they
are
sente
to
this
ende
,
to
tourne
the
hartes
of
fathers
to
their
chyldren
,
&
the
hartes
of
chyldren
towardes
their
fathers
.
●…e●…s
●●ed
●…e
●…hri●…e
.
And
truely
the
malice
of
the
wycked
bryngeth
to
passe
,
that
they
which
before
were
ioyned
together
,
are
so
sone
as
they
heare
the
voyce
of
Christe
,
separated
,
and
deuided
into
contrary
partes
.
A.
To
conclude
,
Curssed
be
that
peace
whose
bonde
is
not
the
only
truthe
of
Christe
.
36
And
a
mans
enemyes
shal
be
they
of
his
own
houshold
.
Bu.
This
doth
the
Gospell
in
these
dayes
brynge
to
passe
,
that
they
whiche
were
in
tyme
paste
of
the
housholde
,
that
is
speciall
frendes
and
acquaintaunce
,
shal
be
afterwarde
enemies
and
straungers
one
to
an
other
.
So
that
Christe
foresheweth
that
they
in
the
worlde
shal
come
to
suche
confusion
,
that
the
lawe
of
nature
shall
not
be
regarded
,
and
all
humanitie
quite
banished
.
For
when
the
Prophet
Micheas
doth
bewayle
the
case
of
those
whose
enemies
shal
be
of
their
own
house
,
Miche
.
7.
he
declareth
the
destruction
and
confusion
to
come
.
The
lyke
our
Sauiour
Christe
affirmeth
,
shall
come
to
passe
,
when
his
Gospell
is
preached
:
which
at
an
other
tyme
had
bene
incredyble
.
Bu.
But
here
the
godly
haue
great
nede
of
wysdome
and
warines
,
being
conuersaunt
among
them
,
with
whome
there
is
nothing
in
safegarde
:
to
the
ende
they
may
seke
for
helpe
at
the
handes
of
God
.
C.
Neither
doth
Christe
meane
that
this
shall
endure
alwayes
,
that
they
of
one
housholde
,
shall
haue
dissention
styll
among
them selues
for
the
Gospel
,
as
certayne
curious
men
imagin
,
who
thynke
that
they
cannot
be
the
disciples
of
Christ
,
without
they
be
banyshed
from
their
parentes
,
from
their
wyfe
chyldren
,
and
housholde
:
But
rather
all
lawefull
coniunction
is
fulfilled
and
accomplished
in
the
vnitie
of
fayth
.
Christe
only
admonisheth
his
disciples
that
they
be
not
troubled
so
often
as
suche
debate
and
discorde
happeneth
,
but
rather
to
consyder
the
sayinges
of
the
Prophetes
,
by
the
whiche
they
may
comforte
them selues
agayne
.
37
He
that
loueth
father
or
mother
more
then
me
,
is
not
worthy
of
me
:
And
he
that
loueth
sonne
or
daughter
more
then
me
,
is
not
worthy
of
me
.
He
that
loueth
father
or
mother
.
C.
Because
this
is
very
straighte
and
sharpe
for
amam
to
make
those
his
enemies
,
which
should
by
nature
be
moste
nere
vnto
hym
,
therfore
Christe
saythe
nowe
,
that
without
it
come
so
to
passe
we
cannot
be
his
disciples
.
He
hiddeth
vs
not
put
from
vs
humane
affections
,
naturall
inclination
,
or
mutuall
loue
:
but
onely
he
goeth
aboute
to
restrayne
all
that
is
of
suche
mutuall
loue
among
men
,
that
godlines
and
true
religion
can
not
haue
the
preheminence
.
Let
the
husband
therefore
loue
the
wyfe
,
Humane
loue
ought
not
to
withdrawe
vs
from
the
spiritual
loue
of
Christe
.
the
father
his
sonne
,
and
the
sonne
his
father
,
but
so
that
their
humane
loue
withdrawe
them
not
from
the
spirituall
loue
of
Christe
,
whiche
is
to
obserue
and
kepe
that
whiche
he
commaundeth
.
Bu.
All
thinges
therefore
that
are
in
the
worlde
,
be
they
neuer
so
precious
,
neuer
so
dere
vnto
vs
,
ought
to
be
despysed
for
Christes
sake
,
and
the
truthe
of
the
Gospel
.
For
the
lord
nameth
a
most
straight
bonde
,
in
the
whiche
he
comprehendeth
al
thinges
that
are
dere
vnto
vs
,
as
glory
,
fame
,
honours
,
ryches
,
frendes
,
parentes
,
wyfe
,
chyldren
,
goodes
,
landes
,
and
all
thinges
that
God
hath
lente
vnto
vs
.
Yea
and
in
Luke
he
vseth
a
more
seuere
saying
:
Luke
4.
If
any
man
come
vnto
me
,
and
hateth
not
or
forsaketh
not
father
and
mother
,
wyfe
and
chyldren
,
syster
and
brother
,
yea
,
and
his
owne
soule
,
he
cannot
be
my
disciple
:
But
all
in
one
sence
.
R.
For
Christe
teacheth
vs
that
we
must
not
seke
for
the
terreine
and
corporall
felicitie
of
this
worlde
in
his
kyngdome
.
And
to
hate
,
in
that
place
of
Luke
is
not
taken
in
euell
parte
,
as
to
enuy
the
parentes
,
the
wyfe
and
chyldren
,
or
in
malice
to
vexe
and
trouble
them
:
But
thou
must
haue
suche
an
affection
towardes
them
,
that
thou
loue
the
sonne
of
God
neuerthelesse
aboue
all
thinges
.
Of
this
holy
and
deuoute
hatred
,
we
haue
a
worthy
example
in
Abraham
,
Gene.
22.
who
had
rather
be
cruell
towardes
his
only
sonne
,
euen
to
the
death
,
then
he
woulde
in
any
point
shewe
hym selfe
disobedient
vnto
God
.
C.
To
be
shorte
,
if
the
loue
of
our
frendes
hynder
vs
in
followyng
Christ
,
we
must
boldely
resiste
the
same
,
Philip.
3.
as
did
S.
Paule
who
accoumpted
those
thinges
that
were
vauntage
vnto
hym
,
losse
,
for
Christes
sake
.
Is
not
worthy
of
me
.
In
stede
of
this
Luke
hath
,
he
cannot
be
my
disciple
.
M.
If
a
man
knewe
what
honour
it
is
to
be
in
the
number
of
Christes
disciples
,
he
woulde
seke
by
all
meanes
to
brydell
and
ouercoue
his
affections
.
38
And
he
whiche
taketh
not
vp
his
crosse
and
followeth
me
,
is
not
worthy
of
me
.
C.
This
our
Sauiour
addeth
,
that
we
might
know
that
we
can
not
be
his
disciples
by
no
other
meanes
,
then
by
suffering
troubles
and
persecutions
for
the
Gospels
sake
.
If
we
be
troubled
and
vexed
because
there
is
discorde
for
the
Gospels
sake
,
betwene
vs
and
our
parentes
,
and
our
chyldren
,
&
our
frends
,
then
let
vs
call
to
mynde
the
condition
,
that
Christe
doth
laye
the
crosse
vpon
all
his
Apostels
and
disciples
.
The●…
and
●…tion●…●…ther
.
B.
For
truely
,
the
kyngdome
of
God
cannot
be
preached
in
the
worlde
without
crosse
&
persecution
.
Wherefore
he
is
more
sure
of
nothing
then
of
the
crosse
,
Iohn
●…
whiche
earnestly
followeth
Christe
,
preaching
him
,
and
bearing
testimony
to
the
world
,
that
the
workes
thereof
are
euell
.
For
the
saying
of
the
Apostell
is
moste
sure
.
2.
T●…
All
those
that
wyll
lyue
godly
in
Christe
Iesus
,
must
suffer
persecution
.
C.
But
vnder
this
crosse
let
vs
consider
that
we
are
the
fellowes
of
Christe
,
which
shal
bring
great
consolation
to
our
myndes
,
for
he
saith
:
And
followeth
me
Here
let
vs
learne
two
thinges
,
firste
,
that
the
faithful
must
take
vp
the
crosse
and
followe
their
maister
,
that
is
,
thei
must
frame
them selues
according
to
his
example
.
The
second
is
,
they
must
for
all
the
crosse
and
trouble
,
&
for
all
the
bytternes
of
the
same
,
neuer
forsake
hym
,
but
with
a
sure
fayth
follow
his
foote
steppes
,
euen
to
the
ende
.
The
souldiour
being
in
the
warres
,
wyll
styll
haue
an
eye
vnto
his
captayne
,
euen
so
we
must
alwaye
loke
on
our
Captayne
Iesus
Christe
.
Heb●…
Whereupon
the
Apostell
saythe
,
loking
vnto
Iesus
,
the
captayne
and
finisher
of
our
faythe
,
whiche
for
the
ioye
that
was
set
before
hym
,
abode
the
crosse
,
and
despysed
the
shame
,
and
is
set
downe
at
the
righte
hande
of
the
throne
of
God
.
And
S.
Peter
also
sayth
.
1.
Pe●…
Se
that
ye
followe
his
footesteppes
.
But
it
should
appeare
by
the
wordes
of
Luke
,
that
this
ought
not
to
be
done
ones
alone
,
but
dayly
.
For
he
saythe
,
Luk●…
If
any
man
wyll
folow
me
,
let
hym
deny
him selfe
,
and
take
vp
his
crosse
daily
and
follow
me
.
Th●…
B.
Euery
man
hathe
this
crosse
when
he
suffereth
for
the
Gospel
,
either
by
prysonment
,
banyshement
,
losse
of
goodes
,
fier
or
swerd
,
and
suche
lyke
,
with
the
whiche
the
wycked
ones
of
this
world
,
from
time
to
time
cease
not
to
vexe
and
moleste
the
chyldren
of
God
.
The
crosse
is
not
that
kynde
of
castigation
or
punishment
,
which
many
haue
in
tymes
paste
layde
vppon
them selues
willingly
by
whypping
,
or
cruell
beating
of
them selues
,
or
by
abstayninge
from
meate
&
drinke
,
or
by
going
barefoote
,
whiche
foolyshe
superstitious
actes
were
obserued
of
the
Monkes
and
Fryers
,
●●kes
●●ru●●n
●…vain
but
that
is
the
crosse
of
Christe
,
whereof
we
haue
tolde
you
already
.
39
He
that
fyndeth
his
lyfe
shall
lose
it
,
and
he
that
loseth
his
life
for
my
sake
shall
fynde
it
.
He
that
fyndeth
his
lyfe
.
E.
That
is
,
he
that
hathe
respecte
to
his
lyfe
in
suche
wyse
,
that
he
wyll
not
aduenture
the
same
for
my
sake
,
he
truely
shall
lose
his
lyfe
.
C.
Therefore
,
leaste
that
the
former
doctrine
whiche
is
very
harde
,
and
greuous
to
the
fleshe
,
should
by
it selfe
haue
small
effecte
.
Christe
in
this
sentence
confirmeth
it
by
two
wayes
.
For
he
pronounceth
that
suche
as
are
to
ware
,
and
circumspecte
,
when
they
thinke
that
they
haue
very
well
defended
their
lymmes
,
they
shall
be
disapointed
of
the
same
,
and
lose
it
:
And
agayne
,
those
whiche
neglected
their
life
nothing
at
all
regarding
death
,
shall
haue
no
losse
,
because
they
shal
saue
it
.
E.
We
knowe
that
there
is
nothyng
more
precious
and
dere
vnto
vs
then
our
lyfe
:
For
the
lyfes
sake
we
do
and
vndo
all
thinges
.
C.
so
great
loue
haue
we
to
the
same
.
Wherefore
it
was
necessary
that
Christe
shoulde
bothe
promyse
and
threathen
,
to
the
ende
he
myght
animate
his
disciples
to
the
contempte
of
deathe
.
To
fynde
the
lyfe
,
in
this
place
signifieth
to
possesse
the
same
,
as
in
a
sure
hauen
.
To
those
that
are
so
desirous
of
this
earthly
lyfe
,
that
they
wyll
suffer
no
daunger
,
but
flatter
them selues
with
the
vayne
truste
in
prosperitie
,
and
thinke
alwayes
that
they
are
in
good
case
when
they
suffer
no
trouble
,
〈◊〉
a
〈◊〉
de●…●…o
●…en
.
to
suche
worldlynges
I
saye
,
death
is
a
perpetuall
destruction
.
Contrariwyse
,
to
the
faithfull
,
whiche
willingly
offer
them selues
to
the
death
,
counting
all
thinges
that
are
in
the
world
as
vaine
for
Christes
sake
,
to
these
(
I
say
,
and
saint
Paule
saith
with
me
also
)
death
is
a
great
aduauntage
,
for
they
are
restored
to
a
better
lyfe
.
Bu.
They
whiche
escape
prysonment
and
death
,
by
denying
Christe
and
his
Gospell
,
seme
in
the
face
of
the
worlde
to
saue
their
lyues
,
but
in
dede
they
haue
loste
them
,
and
haue
prouoked
the
euerlasting
wrath
of
God
,
&
damnation
vpon
them
,
vnles
in
time
they
repente
.
On
the
contrary
parte
,
he
that
manly
standeth
to
the
fier
,
loseth
his
goods
forsaketh
his
wyfe
and
chyldren
,
and
all
that
he
hath
,
semeth
to
the
world
to
haue
loste
his
lyfe
,
when
as
he
in
dede
hathe
gotten
euerlasting
life
with
a
crowne
of
glory
for
euer
.
For
my
sake
.
C.
He
saythe
for
my
sake
,
because
ther
are
many
which
dye
oftentymes
rashely
for
ambitions
sake
,
for
murthers
sake
,
Trewe
matters
.
and
some
wyll
seme
to
dye
for
the
truthes
sake
,
when
they
maynteine
heresy
.
Therefore
I
say
,
Christe
addeth
very
well
,
for
my
sake
,
shewyng
vnto
vs
for
what
cause
only
we
ought
willingly
to
suffer
violent
deathe
.
Marke
addeth
,
and
for
the
Gospels
sake
.
Shall
fynde
it
.
Marke
&
Luke
haue
,
Shall
saue
it
.
This
is
a
singuler
comforte
and
consolation
,
that
he
whiche
loseth
his
life
for
Christes
sake
,
doth
commende
the
same
into
the
handes
of
Christe
,
where
it
shal
fynde
euerlasting
reste
and
felicitie
.
A.
Let
vs
beware
therefore
,
that
none
of
vs
be
punyshed
as
a
murtherer
,
as
a
thiefe
,
as
a
backbyter
,
or
as
a
busy
bodye
in
other
mens
matters
:
But
let
vs
suffer
affliction
according
to
the
wyll
of
God
,
1.
Petr.
4.
committing
oure
soules
to
hym
by
well
doynge
,
as
vnto
a
faythfull
creditour
.
40
He
that
receiueth
you
,
receiueth
me
,
and
he
that
receiueth
me
,
receiueth
him
that
sent
me
.
M.
This
also
is
a
great
consolation
against
the
trouble
of
excommunication
and
persecution
,
(
whiche
they
should
suffer
)
of
the
whiche
we
haue
spoken
before
.
Nowe
being
not
content
in
tellynge
the
punyshementes
that
they
should
suffer
which
reiected
the
Apostels
,
he
proceadeth
farther
,
We
are
the●…
members
of
Chrystes
misticall
body
.
and
sheweth
what
proffite
the
worthy
receiuers
of
the
Apostels
haue
,
namely
suche
proffite
,
that
he
whiche
receiueth
them
,
receyueth
Christe
hym selfe
,
and
his
heauenly
father
also
whiche
sente
hym
:
that
men
myghte
hereby
knowe
howe
dere
they
were
both
to
hym
and
to
his
father
also
.
C.
Finally
,
he
speaketh
not
so
much
of
the
receiuing
of
the
doctrine
,
as
he
doth
of
the
receiuing
of
the
men
.
We
muste
note
therefore
the
purpose
of
Christe
,
who
testified
that
whiche
he
sawe
,
was
fitte
to
helpe
their
infirmities
:
Namely
that
if
any
man
receyued
them
frendly
and
gently
,
that
then
it
was
as
acceptable
vnto
hym
,
as
if
they
had
liberally
intreated
and
intertained
him
in
their
person
,
and
not
only
this
,
but
also
that
they
do
offer
to
God
the
sacrifice
of
a
swete
sauour
.
C.
But
we
muste
note
here
to
whome
Christe
speaketh
these
woordes
,
surely
to
his
Apostels
&
disciples
:
Seducers
preache
not
the
worde
of
the
lorde
.
Therefore
he
speaketh
to
them
that
do
his
will
,
not
to
seducers
whiche
preache
not
the
worde
of
the
lorde
,
but
their
own
fancies
and
dreames
,
abusing
these
woordes
of
the
lorde
,
as
if
they
were
true
ministers
,
when
as
in
dede
they
be
false
Prophetes
.
In
Iohn
the
lorde
very
plainely
saythe
:
Verely
,
verely
,
I
saye
vnto
you
,
he
that
receiueth
whomesoeuer
I
sende
,
Iere.
23.
receyueth
me
.
But
these
false
Prophetes
ronne
before
they
be
sent
,
they
speake
,
but
not
of
the
Lordes
mouthe
.
41
He
that
receiueth
a
Prophete
in
the
name
of
a
Prophete
,
shall
receiue
a
Prophetes
rewarde
:
And
he
that
receiueth
a
iuste
man
in
the
name
of
a
iuste
man
,
shall
receiue
a
iuste
mans
rewarde
.
Bu.
Nowe
he
sheweth
at
large
the
rewarde
,
whiche
he
wyll
bestowe
vpon
those
that
receyue
his
messengers
,
to
this
ende
no
doubte
that
his
ministers
might
haue
the
more
sauoure
among
men
.
C.
He
beginneth
truely
with
the
Prophetes
,
but
at
lengthe
descending
to
the
lowest
degree
,
he
comprehendeth
all
those
that
are
his
disciples
Therefore
without
exception
he
commendeth
the
true
worshippers
of
God
,
and
the
louers
of
the
Gospell
.
But
to
receyue
in
the
name
of
a
Prophete
,
and
of
a
iust
man
,
is
as
muche
,
as
to
do
them
good
for
the
honour
of
the
doctrine
,
and
in
respecte
of
pietie
and
godlines
.
For
although
God
hath
commaunded
vs
generally
to
loue
al
men
by
the
bonde
of
charitie
:
notwithstanding
worthely
he
bryngeth
his
to
a
hier
degree
,
that
men
might
haue
special
care
and
consideration
of
them
aboue
others
.
According
to
the
saying
of
saynt
Paule
,
Gala.
6.
Let
vs
do
good
vnto
all
men
,
but
specially
to
them
of
the
housholde
of
faithe
.
Shall
receiue
a
Prophetes
rewarde
.
C.
Diuers
interpretours
expounde
this
diuersly
.
It
semeth
to
some
that
a
mutuall
recompence
or
satisfaction
is
noted
here
,
because
the
Prophetes
of
God
geue
againe
spiritual
benefites
for
earthly
thinges
.
But
it
this
exposition
be
allowed
,
what
shal
be
the
rewarde
of
the
iuste
.
Other
some
vnderstande
it
,
that
they
shall
be
fellowes
and
companions
of
the
same
rewarde
,
whiche
is
layde
vp
for
the
Prophetes
and
the
iuste
,
because
they
were
benefitial
toward
them
.
Many
referre
it
to
the
communion
of
Sainctes
,
because
,
as
we
by
our
beneficence
and
liberalitie
do
testifie
that
we
are
one
body
with
the
seruauntes
of
Christe
,
euen
so
by
this
meanes
we
are
made
partakers
of
al
good
thinges
,
which
Christe
doth
communicate
and
bestowe
vpon
the
members
of
his
body
.
But
it
rather
semeth
to
be
vnderstoode
symplely
,
the
rewarde
of
a
Prophete
,
that
is
a
rewarde
that
may
aunswere
the
dignitie
of
the
persone
to
whome
the
office
shall
be
committed
.
42
And
whosoeuer
shall
geue
to
one
of
these
litle
ones
to
drinke
,
a
cup
of
cold
water
only
(
in
the
name
of
a
disciple
)
verely
I
saye
vnto
you
,
he
shall
not
lose
his
rewarde
.
And
whosoeuer
shall
geue
.
C.
To
amplifie
this
he
promiseth
a
rewarde
to
euery
one
that
dothe
the
leaste
parte
of
the
dutie
of
charitie
,
namely
to
geue
a
cup
of
colde
water
.
He
calleth
them
lytle
ones
,
not
only
whiche
are
lowest
in
degree
and
basest
in
the
churche
,
but
all
his
disciples
also
,
whiche
are
disdained
of
the
worlde
.
So
in
an
other
place
he
saythe
,
〈…〉
feare
not
littell
flocke
.
A
cup
of
colde
water
.
A.
By
this
the
lorde
declareth
that
he
doth
not
so
muche
regarde
the
gifte
,
〈…〉
as
he
doth
respecte
the
mynde
of
the
geuer
,
neither
the
worke
,
so
muche
as
he
dothe
the
wyll
of
the
worker
.
As
we
may
reade
of
the
wydowe
,
I●…
who
castyng
twoo
mytes
into
the
treasurie
,
is
sayde
of
Christe
,
to
caste
in
more
then
all
the
reste
.
Verely
,
verely
,
I
saye
vnto
you
.
M.
Because
it
semeth
incredible
to
man
that
he
hathe
done
any
suche
excellent
thing
in
geuing
a
cup
of
colde
water
,
he
affirmeth
it
with
an
othe
,
saying
:
Verely
,
verely
,
I
saye
vnto
you
,
he
shall
not
lose
his
rewarde
:
Where
we
muste
note
that
he
sayth
not
,
he
shall
receyue
his
rewarde
:
but
he
shall
not
lose
his
rewarde
,
to
preuent
our
cogitation
,
by
the
which
we
perswade
oure selues
that
we
shall
receiue
no
rewarde
for
so
smal
benefites
.
For
so
saithe
the
Apostell
,
●…6
.
God
is
not
vnrighteous
,
that
he
should
forget
your
worke
&
labour
the
proceadeth
of
loue
,
which
loue
ye
shewe
in
his
name
,
which
haue
ministred
vnto
the
sainctes
and
yet
minister
.
The
.xi.
Chapter
.
AND
it
came
to
passe
,
that
when
Iesus
had
made
an
end
of
commaunding
his
twelue
disciples
,
he
departed
thence
,
to
teache
and
to
preache
in
their
citties
.
〈…〉
.
And
it
came
to
passe
.
B.
Luke
saith
that
they
departed
&
wente
through
the
townes
●…reaching
the
Gospell
,
&
healing
euery
where
.
●…6
.
And
Marke
hath
the
same
wordes
in
effect
.
Notwithstanding
Christe
him selfe
woulde
not
geue
ouer
his
dutie
,
as
many
slowe
bellies
and
idell
prelates
do
in
these
dayes
,
which
neither
preache
them selues
to
the
people
,
nor
yet
prouide
that
others
may
do
it
for
them
.
C.
So
sone
therefore
as
the
lord
had
sent
his
disciples
to
preache
in
Iury
,
he
hym selfe
went
to
preache
in
Galilae
.
Of
commaunding
the
twelue
.
C.
There
is
great
force
in
this
word
of
commaunding
:
because
Mathewe
declareth
that
they
had
not
frée
liberty
in
their
Embassage
,
but
it
was
prescribed
vnto
them
what
thei
should
do
,
●…e
of
●…excel
●●her
&
howe
they
should
behaue
them selues
.
Bu.
By
this
place
we
maye
gather
that
there
is
no
worke
so
excellent
as
the
office
of
teaching
.
For
the
lorde
him selfe
,
whiche
did
exercise
him selfe
in
the
moste
excellent
workes
of
God
,
did
esteme
nothing
more
than
the
preaching
of
the
worde
,
neither
did
he
any
thinge
more
often
,
or
more
feruently
.
And
by
this
it
is
manifest
that
ther
is
no
worship
of
God
more
acceptable
,
then
the
study
of
the
worde
of
God
.
For
the
lord
pronounceth
them
blessed
,
which
heare
the
worde
of
God
&
kepe
it
.
He
saith
also
to
Martha
,
as
concerning
Mary
:
Mary
hath
chosen
the
better
parte
whiche
shal
not
be
taken
from
her
.
For
she
sate
at
the
féete
of
the
lord
&
heard
his
word
.
In
their
citties
.
E.
That
is
,
in
those
citties
in
the
whiche
they
had
preached
before
.
Luke
.
10.
For
the
other
Euangeliste
saith
,
that
the
lorde
sent
them
by
two
&
two
,
before
hym
into
euery
citty
&
place
,
whether
he
hym self
wold
come
.
A.
Wherfore
it
was
said
before
,
ye
shal
not
go
through
al
the
citties
of
Israel
,
before
the
sonne
of
man
be
come
.
2
When
Iohn
being
in
prison
,
hearde
the
workes
of
Christe
,
he
sent
two
of
his
disciples
.
When
Iohn
being
in
prison
.
B.
Luke
wryteth
that
Christe
(
before
the
disciples
of
Iohn
came
)
had
restored
the
wydowes
sonne
to
life
,
which
dwelte
in
the
gate
of
the
citie
of
Naym
,
in
the
presence
of
many
people
,
wherupon
they
were
al
taken
with
feare
&
glorified
God
saying
.
A
great
Prophete
is
risen
vp
among
vs
,
and
God
hath
visited
his
people
.
For
God
can
by
no
better
meanes
declare
his
fauour
vnto
men
,
then
by
sending
vnto
them
his
Prophetes
,
which
may
throughly
instructe
them
in
his
knowledge
.
Therfore
there
went
forth
a
rumor
of
him
through
out
all
Iury
,
&
throughout
al
the
regions
that
lie
rounde
about
.
And
the
disciples
of
Iohn
shewed
him
of
all
these
thinges
.
In
prison
.
B.
The
Gréeke
texte
hath
,
Iohn
being
in
bondes
.
He
sent
two
of
his
disciples
.
C.
The
Euangelistes
meane
not
that
Iohn
was
moued
to
knowe
the
mediator
by
myracles
:
But
because
he
sawe
that
Christ
began
to
waxe
glorious
,
thinking
now
that
a
conuenient
tyme
was
come
to
confirme
the
testimonie
that
he
bare
of
hym
,
he
sent
his
disciples
vnto
hym
.
A.
Not
for
his
owne
cause
,
but
for
his
disciples
sake
:
who
thoughte
better
of
their
maister
then
they
did
of
Christe
,
as
we
may
reade
in
the
third
of
Iohn
.
Iohn
.
3.
C.
Also
their
diuination
is
but
vayne
,
which
faine
Iohn
Baptiste
,
being
nowe
at
the
pointe
of
death
,
to
demaunde
the
questions
following
of
Christe
,
that
he
might
reporte
it
of
his
mouthe
to
the
fathers
that
were
dead
.
But
it
is
playne
and
euident
that
this
forerunner
of
Christ
sent
his
disciples
,
to
th
ende
they
might
be
confirmed
in
the
knowlege
of
the
Messias
,
he
him self
hauing
trauailed
in
the
same
before
,
that
they
mighte
imbrace
Christe
faithfully
without
delay
.
Hereby
al
the
ministers
of
God
are
taught
to
send
all
men
vnto
Christ
.
All
men
must
be
sent
vnto
Christe
.
B.
And
what
soeuer
they
be
that
teache
the
truthe
,
they
will
acknowledge
them selues
with
S.
Paule
to
be
the
ministers
of
this
maister
onely
.
1
Cor.
4.
But
it
is
the
point
of
all
false
Apostels
to
make
them selues
maisters
,
&
to
leade
about
with
them
disciples
,
Actes
.
20.
as
S.
Paule
declareth
saying
:
There
shal
aryse
from
among
you
men
speaking
peruerse
things
,
to
drawe
disciples
after
them
.
On
the
contrary
parte
those
that
are
true
pastors
,
directe
&
sende
their
disciples
vnto
Christ
,
geuing
authoritie
to
him
whiche
is
the
maister
onely
.
Iohn
.
3.
d
C.
Iohn
in
the
beginning
did
acknowledge
that
he
was
not
the
bridegrome
.
This
I
say
,
maye
be
an
example
to
all
the
ministers
of
the
Gospell
.
3
And
said
vnto
him
:
Arte
thou
he
that
shall
come
?
or
do
we
loke
for
an
other
.
E.
The
Gréeke
woorde
signifieth
bothe
tences
,
as
,
Art
thou
he
that
art
comming
,
or
is
it
thou
that
shalt
come
?
M.
He
speaketh
as
if
he
were
doubtful
,
when
as
notwithstanding
he
doubted
not
,
as
sufficiently
appeareth
by
S.
Iohn
.
Iohn
.
1.
But
he
declareth
by
this
,
that
his
disciples
were
not
as
yet
well
confirmed
in
the
which
he
had
taught
them
.
C.
It
was
a
commen
principle
of
piety
among
the
Iewes
,
that
Christ
the
author
of
perfect
helth
and
felicitie
,
should
come
.
Wherfore
of
this
matter
he
moueth
not
the
question
but
only
demaundeth
,
whether
Iesus
be
the
promised
redemer
or
no.
For
after
they
were
persuaded
of
the
promised
redemption
in
the
lawe
&
Prophetes
,
it
was
necessary
that
they
should
imbrace
the
same
,
beinge
offered
in
the
persone
of
Christe
.
4
Iesus
answered
and
said
vnto
them
,
Go
and
shew
Iohn
what
ye
haue
heard
and
sene
.
B.
Luke
wryteth
,
that
Christ
in
the
same
houre
,
cured
many
that
were
troubled
with
infirmities
&
plagues
,
&
of
euel
spirites
,
&
vnto
many
that
were
blinde
he
gaue
sight
,
&
that
then
he
said
:
Go
your
way
&
bring
word
vnto
Iohn
what
things
ye
haue
heard
&
sene
.
Chap.
7.
C.
For
as
Iohn
bare
the
persone
or
represented
another
man
,
so
Christ
commaundeth
to
tel
him
,
that
which
his
disciples
shoulde
marke
moste
.
But
where
as
he
answereth
not
simpely
,
first
he
doth
it
to
this
end
,
that
he
might
(
as
he
thought
it
best
)
declare
the
matter
it self
:
then
that
he
might
geue
a
more
frée
argument
of
teaching
to
his
crier
or
forerunner
.
5
The
blinde
receiue
their
sight
,
the
lame
walke
,
the
lepers
are
clensed
,
&
the
deafe
heare
,
the
dead
are
raysed
vp
,
and
the
poore
receiue
the
glad
tydinges
of
the
Gospel
.
The
blynde
receiue
.
C.
This
place
is
taken
out
of
the
prophecie
of
Esay
,
Esa●…
that
the
disciples
of
Iohn
might
knowe
that
a
Prophete
did
witnes
of
the
kingdome
of
Christ
,
vnder
the
which
kingdom
God
did
promise
him self
so
liberal
&
beneficiall
,
that
he
would
bring
help
&
remedy
to
al
mortal
men
.
And
there
is
no
doubte
,
but
that
he
speaketh
there
of
the
spiritual
deliuerance
from
all
euels
&
miseries
.
But
Christ
(
as
it
was
said
before
)
sheweth
by
externall
&
visible
signes
that
he
came
a
spiritual
phisition
to
heale
the
soules
of
men
.
And
so
it
came
to
passe
that
the
disciples
of
Iohn
went
their
ways
fully
satisfied
,
with
a
perfecte
answere
.
Ioh●…
M.
Christe
therfore
did
rather
seke
that
the
thing
should
declare
it self
,
them
that
he
him self
wold
beare
any
testimony
of
him self
:
as
he
dothe
in
many
other
places
also
.
And
the
poore
receiue
the.
The
Gréeke
text
hath
.
The
poore
are
preached
,
that
is
,
consolation
&
tranquillity
,
is
declared
to
the
afflicted
&
sorrowful
.
C.
This
second
place
also
is
taken
out
of
the
prophecy
of
Esay
,
Es●●
&
is
in
effect
like
vnto
the
place
that
went
before
,
because
the
same
teachinge
that
the
treasures
of
grace
are
offered
to
the
world
in
Christe
,
expresseth
that
Christe
was
sent
specially
to
the
poore
&
afflicted
.
Christe
bringeth
this
prophecy
,
partly
to
indue
those
that
are
his
with
humilitie
,
&
partly
that
he
might
take
away
the
offence
whiche
the
carnal
sence
might
conceiue
,
by
his
poore
,
base
,
&
contemptible
flock
.
For
as
we
are
proude
by
nature
,
so
nothinge
is
estemed
of
vs
,
excepte
it
be
decked
and
set
forth
with
vayne
pompe
&
forniture
.
But
truly
the
churche
of
Christe
,
because
it
is
collected
&
gathered
of
poore
men
,
it
is
very
base
&
contemptible
in
the
sight
of
the
world
:
yea
,
&
the
same
despiseth
nothinge
more
than
vayne
pompe
,
&
pompelike
vanities
.
Hereupon
commeth
the
contempte
of
the
Gospell
,
because
it
is
not
receiued
of
euery
one
that
is
in
honour
and
highe
estate
nay
,
there
is
none
that
do
more
reiecte
the
doctrine
of
the
Gospel
than
suche
.
But
howe
peruerse
and
wicked
this
estimation
is
,
Christ
him selfe
sheweth
vs
by
the
nature
of
the
Gospel
it self
seing
that
it
is
appointed
and
prepared
for
none
but
suche
as
are
poore
&
afflicted
.
Whereupon
it
followeth
that
it
is
no
new
thing
,
〈◊〉
are
a
●…ynde●…
to
re●…●…e
Go●…
and
therefore
oughte
not
to
moleste
&
trouble
vs
,
if
the
Gospel
be
despised
of
great
and
honorable
men
,
whiche
beinge
puffed
;
vp
with
their
riches
,
leaue
no
place
in
them
for
the
grace
of
God
,
to
abyde
and
dwell
:
Yea
,
there
is
no
cause
why
we
shold
meruaile
though
it
wer
reiected
of
the
greatest
part
of
men
,
when
as
smal
is
the
number
that
is
chosen
of
God
to
saluation
.
Christe
therefore
here
doth
declare
vnto
vs
what
they
are
whiche
be
mete
to
perceiue
&
receiue
,
the
grace
of
saluation
which
is
there
offered
.
And
by
this
meanes
,
he
callinge
miserable
sinners
,
gently
to
the
hope
of
saluation
,
confirmeth
their
mindes
with
a
sure
trust
.
For
it
is
moste
sure
,
that
they
are
called
poore
in
this
place
,
whiche
are
of
poore
&
miserable
estate
&
which
are
despised
of
many
.
R.
But
we
must
note
dilligently
the
whole
aunswere
of
Christ
,
because
thereby
he
sheweth
a
reason
of
all
those
miracles
that
he
did
.
For
sauing
that
the
miracles
of
Christ
contained
certaine
priuate
commodities
in
them
,
they
were
done
specially
for
this
cause
,
to
declare
that
this
Iesus
the
sonne
of
Mary
,
was
the
true
Messias
&
the
sonne
of
God.
〈…〉
.
And
Christ
himself
commendeth
this
vse
of
miracles
,
not
only
in
this
place
,
but
also
in
many
other
places
;
as
when
he
saith
,
I
haue
greater
wytnes
then
the
witnes
of
Iohn
.
For
the
workes
which
the
father
hath
geuen
me
to
finish
,
the
same
workes
that
I
do
,
beare
wytnes
of
me
,
that
the
father
hath
sent
me
.
And
in
an
other
place
he
saith
,
The
woorkes
that
I
do
in
my
fathers
name
,
beare
wytnes
of
me
:
and
immediatly
folowing
,
he
sayth
,
If
I
do
not
the
workes
of
my
father
,
●…o
.
beleue
me
not
.
But
if
I
do
,
&
ye
beleue
not
me
,
beleue
the
workes
:
that
ye
may
knowe
&
beleue
that
the
father
is
in
me
,
&
I
in
him
.
And
Iohn
him self
speaking
of
the
vse
of
the
miracles
saith
,
Many
other
signes
truly
did
Iesus
in
the
presence
of
his
disciples
,
which
ar
not
writen
in
this
boke
.
These
ar
written
that
ye
might
beleue
that
Iesus
is
christ
the
sonne
of
God
,
and
that
in
beleuing
,
ye
might
haue
life
through
his
name
.
6
And
blessed
is
he
,
that
is
not
offended
〈◊〉
at
me
.
C.
By
this
sentence
oure
Sauiour
Christe
declareth
,
that
whosoeuer
abideth
firme
and
constant
in
the
doctrine
of
the
Gospel
,
must
resiste
offences
whiche
come
to
let
&
hinder
the
successe
of
faithe
.
He
doth
arme
vs
therfore
against
offences
:
Offences
.
because
we
shall
neuer
want
occasions
to
put
from
vs
the
Gospel
,
vntil
we
exalt
our
mindes
aboue
al
offences
.
First
of
al
therfore
we
must
learne
to
fight
against
offences
,
that
we
may
persiste
in
the
faith
of
Christ
.
Neither
is
Christ
falsely
saide
to
be
the
rock
and
stone
of
offence
,
wherat
many
shall
stomble
.
The
whiche
truely
commeth
through
our
own
fault
,
but
he
remedieth
this
vice
when
he
pronounceth
all
those
to
be
blessed
whiche
are
not
offended
at
him
:
whereby
we
may
gather
,
that
the
vnfaythfull
shall
haue
no
excuse
,
although
they
excuse
them selues
to
be
hindred
with
many
lettes
.
Christe
is
a
stombling
block
to
the
wicked
.
For
what
should
let
them
to
come
vnto
Christe
?
or
what
should
be
the
cause
that
they
should
forsake
Christ
?
Namely
because
he
with
his
crosse
,
semeth
contemptible
,
deformed
,
&
ful
of
reproche
vnto
the
worlde
:
because
he
calleth
them
to
take
part
of
his
afflictions
:
because
his
glory
&
maiestie
being
spiritual
,
is
neglected
and
not
regarded
of
the
worlde
,
because
the
nature
of
our
fleshe
,
doth
altogether
abhorre
his
doctrine
.
And
finally
,
because
by
the
pollicy
of
Sathan
,
many
do
arise
which
defame
,
both
Christ
and
his
Gospel
,
&
make
the
same
odious
.
B.
Furthermore
,
this
sentence
did
properly
pertayne
to
the
disciples
of
Iohn
:
Whose
eyes
the
holines
of
Iohn
had
so
blynded
,
that
they
coulde
not
discerne
the
excellent
maiestie
of
Christ
,
from
the
dignitie
of
Iohn
,
for
they
thought
Christe
to
be
farre
inferior
to
Iohn
.
For
they
were
offended
by
the
humilitie
of
the
lordes
conuersasion
,
because
he
lyued
not
from
the
company
of
men
,
in
such
straightnes
of
lyfe
as
their
maister
did
.
Here
we
learne
that
seueritie
and
straightnes
of
life
,
ought
not
to
be
regarded
,
neither
yet
despised
,
but
saluation
and
healthe
commeth
only
by
Christe
.
For
Iohn
confessed
hym selfe
to
be
inferior
to
Christe
,
when
as
notwithstandinge
,
he
excelled
Christ
in
straightnes
of
lyfe
.
Thei
measured
,
saluation
&
righteousnes
by
seueritie
of
life
,
&
their
own
workes
,
&
therfore
they
despised
Christ
and
his
disciples
.
Euen
as
we
at
this
day
iudge
holynes
by
externall
thinges
,
&
are
deceiued
by
hyppocrisie
.
B.
He
saith
therfore
blessed
is
he
that
is
not
offended
at
me
,
that
is
whiche
by
no
meanes
can
be
discouraged
and
driuen
from
me
that
he
may
beleue
me
to
be
the
sauiour
of
the
whole
world
,
and
committe
him selfe
vnto
me
.
7
And
as
they
departed
,
Iesus
began
to
say
vnto
the
people
concerning
Iohn
.
what
went
ye
out
into
the
wyldernes
to
se
?
A
reede
that
is
shaken
with
the
wynde
?
And
as
they
.
Bu.
Now
the
lorde
setteth
forth
at
large
the
prayse
&
vertue
of
Iohn
the
Baptist
.
Neither
doth
Christ
without
cause
set
forth
the
praise
of
Iohn
when
the
disciples
were
gone
,
Luke
.
7.
as
Luke
plainly
declareth
For
by
this
he
teacheth
vs
to
auoyde
al
suspition
of
adulation
&
flattery
:
&
yet
notwithstanding
,
not
to
defraude
or
detract
from
any
man
the
prayse
&
dignitie
which
pertaineth
vnto
him
.
But
the
vse
cause
,
&
profite
of
this
commendation
of
Iohn
is
manifold
,
&
may
be
taken
many
ways
:
M.
First
,
because
the
people
which
stode
by
&
heard
this
message
of
the
disciples
of
Iohn
,
might
be
confirmed
in
som
wrong
opinion
,
&
contempt
of
Iohn
,
because
of
his
imprisonment
.
C.
Furthermore
Christe
commendeth
Iohn
to
the
people
,
to
th
ende
they
might
call
to
mynde
that
which
they
herd
of
him
,
&
might
credit
his
testimony
:
For
his
name
was
famous
among
the
people
,
and
they
spake
very
reuerently
of
him
,
but
his
doctrine
was
of
lesse
estimation
,
yea
,
fewe
there
were
whiche
gaue
any
regard
to
his
ministery
.
Also
Christe
sheweth
that
thei
lost
their
labor
,
which
went
into
the
desert
to
se
Iohn
,
except
they
did
reuerently
apply
their
mindes
&
diligence
to
his
doctrine
.
And
so
the
sence
&
meaning
of
the
wordes
is
this
.
You
went
into
the
deserte
but
your
readines
&
lightnes
was
altogether
folishe
&
vain
,
except
your
going
had
some
certaine
end
&
purpose
.
For
truly
ye
sought
for
no
worldly
pompe
or
pastime
,
but
your
purpose
was
to
heare
the
word
of
God
by
the
mouth
of
the
Prophet
.
Now
therfore
that
ye
may
shewe
forth
the
frute
of
your
purpose
,
let
that
whiche
he
spake
abide
printed
in
your
myndes
.
A
rede
that
is
.
Bu.
By
the
rede
shaken
with
euery
blast
of
wynd
,
2.
K●●
declining
&
bending
now
hither
,
now
thither
,
is
signified
the
vacillation
&
shaking
inconstancy
of
inconstant
men
,
at
euery
light
occasion
.
In●…
Wherby
we
may
learne
that
all
light
&
inconstant
men
,
are
vnmete
for
the
ministery
of
the
Gospel
.
For
Iohn
chaunged
not
his
minde
but
being
in
prison
continued
in
the
same
opinion
that
he
was
of
before
.
Wherfore
they
which
intende
to
profite
the
churche
of
God
,
&
to
be
allowed
of
him
,
muste
be
pure
,
simple
,
&
constant
,
in
the
worke
and
busines
of
the
Gospell
of
Christe
.
8
Or
what
went
ye
out
to
se
?
A
man
clothed
in
soft
raiment
?
Behold
,
they
that
were
soft
clothing
are
in
kings
houses
C.
They
are
deceiued
which
thinke
that
this
is
spoken
to
condemne
costly
&
princelyke
apparel
:
there
are
many
other
places
where
luxury
in
apparel
,
&
to
much
pompe
is
reprehended
.
But
the
sence
of
this
place
is
more
simple
,
namely
that
there
was
no
such
thing
in
the
desert
,
by
the
whiche
the
people
should
be
drawne
thither
.
For
there
all
thinges
were
vntilled
,
wylde
&
barren
,
whiche
coulde
bring
nothing
but
werines
:
as
for
those
thinges
that
did
delighte
,
they
were
in
the
kinges
courtes
.
9
But
what
went
ye
out
for
to
se
?
A
prophete
?
Yea
,
I
say
vnto
you
,
and
more
then
a
Prophete
.
Bu
Nowe
Christe
commeth
to
the
effect
&
grounde
of
the
commendation
of
Iohn
,
to
the
which
the
circumstaunce
of
the
place
is
referred
.
He
sayth
therfore
,
what
went
ye
out
for
to
sée
a
Prophete
.
M.
As
if
he
should
saye
.
Because
not
without
occasion
ye
went
forth
with
such
spede
into
the
deserte
to
Iohn
,
it
must
nedes
be
that
ye
went
to
sée
some
great
and
excellent
sight
.
Went
ye
forth
to
sée
a
Prophete
?
For
it
muste
nedes
be
that
ye
sought
for
some
singuler
thing
in
Iohn
.
Truly
your
expectation
is
not
deceiued
.
For
ye
sawe
a
Prophete
,
yea
,
And
more
then
a.
C.
By
the
which
wordes
he
doth
not
only
confirme
the
authoritie
of
Iohn
,
but
dothe
also
preferre
his
doctrine
before
the
doctrine
of
the
olde
Prophets
,
to
th
end
he
might
bring
the
people
to
the
right
scope
&
end
of
his
ministery
.
For
,
because
they
did
not
consider
wherfore
he
was
sent
,
it
came
hereupon
to
passe
that
they
did
proffite
nothing
at
all
in
his
doctrine
.
Christe
doth
therfore
extoll
and
place
him
aboue
all
the
Prophetes
,
to
the
ende
they
might
learne
and
know
howe
that
some
speciall
&
excellent
thing
was
geuen
and
committed
vnto
him
.
M.
For
whereas
the
reste
of
the
Prophetes
dyd
prophecie
of
Christe
a
great
while
before
that
he
came
.
〈◊〉
1.
This
Iohn
did
shewe
that
he
was
come
already
,
&
did
pointe
him
out
with
the
finger
.
C.
But
where
as
he
him selfe
in
another
place
denieth
that
he
is
a
Prophet
,
it
is
not
contrary
to
this
place
.
For
he
was
not
a
Prophete
after
the
common
manner
of
other
Prophets
.
Whom
God
had
made
interpretours
of
the
law
,
and
messengers
of
his
will
to
his
church
:
But
notwithstandinge
,
he
was
more
excellent
than
they
,
because
he
did
not
darkely
,
obscurely
,
or
vnder
shadowes
shewe
&
declare
that
time
of
redemption
,
but
plainly
did
declare
that
the
same
was
already
come
to
the
whiche
effecte
the
prophecie
of
Mallachie
following
pertaineth
.
10
For
this
is
he
of
whome
it
is
written
:
beholde
,
I
sende
my
messenger
before
thy
face
which
shal
prepare
thy
waye
before
thee
.
B.
The
Hebrewe
texte
,
&
the
thréescore
&
tenne
interpretours
,
write
this
same
somewhat
more
diuersly
,
notwithstanding
in
the
same
sence
sayinge
,
Beholde
I
send
my
messenger
,
●●hi
.
1.
&
he
shall
prepare
(
or
make
ready
)
the
way
before
my
face
:
and
the
lord
whome
ye
would
haue
,
shall
sone
come
to
his
temple
:
yea
,
euen
the
messenger
of
the
couenaunt
whome
ye
long
for
,
&c.
And
thus
do
Mathew
and
Luke
reade
it
.
Wherby
we
gather
that
it
was
then
so
redde
in
the
commen
Gréeke
bookes
,
the
whiche
they
desired
rather
to
followe
,
then
by
newnes
to
offend
those
,
that
are
vnperfect
and
want
skill
.
In
the
Hebrewe
texte
,
the
wordes
are
of
Christe
speaking
of
him selfe
but
the
wordes
of
the
Euangelistes
are
of
the
father
,
speaking
of
the
sonne
.
The
aungel
here
,
or
the
messenger
of
God
,
is
Iohn
the
Baptiste
.
All
one
waye
pertaineth
to
the
father
and
to
Christ
his
sonne
,
by
the
which
he
commeth
vnto
vs
,
&
we
in
like
maner
vnto
him
,
in
true
humility
&
repentaunce
,
with
a
sounde
and
perfecte
faith
.
M.
Iohn
prepared
the
waye
being
sent
before
the
face
of
Christ
,
when
by
the
preaching
of
repentaunce
,
&
by
the
testimony
that
he
bare
of
Christe
,
he
sent
al
men
vnto
him
as
to
the
sauioure
him selfe
.
The
which
two
thinges
are
to
be
noted
of
vs
,
namely
the
preachinge
of
repentaunce
,
&
the
faith
in
Christ
.
For
in
these
two
consisteth
the
waye
to
life
.
Bu.
Such
a
messenger
,
&
of
so
great
thinges
was
Iohn
the
Baptist
,
as
witnesseth
his
father
Zacharias
,
by
these
wordes
.
And
thou
childe
shalt
be
called
the
Prophete
of
the
hiest
,
Luke
1.
for
thou
shalt
go
before
the
face
of
the
lorde
to
prepare
his
wayes
,
to
geue
knowledge
of
saluation
vnto
his
people
,
for
the
remission
of
their
sinnes
,
through
the
tender
mercy
of
our
God
,
&
so
forthe
.
By
and
by
after
this
preaching
of
Iohn
,
came
Christe
into
his
temple
,
that
is
,
to
his
people
which
are
the
true
temple
of
God
.
According
to
the
saying
of
S.
Paule
,
ye
are
the
temple
of
the
liuing
God
,
whiche
temple
is
holy
.
This
therfore
is
the
somme
of
this
place
:
Iohn
excelled
in
this
,
that
he
was
the
crier
&
forerunner
of
Christ
.
For
although
the
Prophetes
in
olde
tyme
dyd
speake
of
the
kyngdome
of
Christe
,
yet
notwithstandinge
,
they
were
not
placed
like
vnto
Iohn
before
his
face
,
that
they
might
shewe
him
presently
and
say
,
Beholde
the
lambe
of
God
,
whiche
taketh
awaye
the
sinnes
of
the
worlde
.
11
Verely
I
say
vnto
you
:
among
them
that
are
borne
of
women
,
arose
not
a
greater
then
Iohn
the
Baptist
.
Notwithstandinge
,
he
that
is
leaste
in
the
kingdome
of
heauen
is
greater
than
he
,
B.
That
which
he
saith
here
simply
:
there
arose
not
a
greater
then
Iohn
,
is
to
be
expounded
by
the
other
Euangeliste
,
where
he
saith
,
Among
womens
children
,
Luke
.
7.
is
there
not
a
greater
Prophete
then
Iohn
Baptiste
.
For
here
he
commendeth
no
other
thing
in
him
then
the
office
that
was
geuen
vnto
him
from
aboue
:
by
the
whiche
the
obstinacy
of
the
Iewes
is
more
sharpely
reproued
,
whiche
despised
the
moste
excelent
Prophetes
of
all
.
C.
This
excelency
therefore
is
to
be
referred
to
the
office
that
was
geuen
vnto
him
to
teache
:
And
Christe
dothe
so
extolle
the
name
of
Iohn
,
to
the
ende
he
might
make
the
Iewes
more
attentiue
,
to
the
Embassage
that
he
brought
.
He
that
is
leste
in
the
kingdome
.
C.
Some
expounde
this
amys
of
Christe
affirminge
him
by
this
place
to
be
called
the
leaste
in
the
kyngdome
of
heauen
.
But
the
dignitie
of
the
persone
is
not
here
handled
,
but
the
excellency
of
his
office
is
commended
.
Therefore
it
is
better
to
bee
vnderstoode
of
those
whiche
were
made
the
ministers
of
Christe
in
the
new
Testament
,
that
the
maiestie
of
the
Gospell
myghte
be
aboue
the
law
.
For
if
Iohn
were
therfore
greater
then
the
Prophetes
whiche
were
before
hym
,
because
he
came
before
Christe
,
whiche
came
by
and
by
after
hym
,
or
because
he
pointed
him
out
with
the
fynger
:
why
shall
not
an
Apostell
bee
greater
or
any
other
minister
of
Christe
lesse
,
whiche
doth
not
onely
preache
that
Christe
came
,
but
also
dothe
shewe
the
misteries
of
his
kingdom
,
and
declare
the
same
to
the
whole
worlde
?
For
Christe
would
haue
Iohn
so
praised
that
notwithstandynge
,
all
the
same
commendation
shoulde
tende
to
the
setting
forth
of
the
deuine
grace
of
his
kingdome
,
that
the
same
mighte
be
the
better
allowed
and
accepted
.
As
Christe
therefore
woulde
prepare
the
Iewes
to
receiue
the
Gospell
,
euen
so
at
this
daye
it
becommeth
vs
to
be
stirred
vp
,
that
we
may
heare
Christe
reuerently
speakyng
vnto
vs
from
the
highe
throne
of
his
heauenly
glory
,
least
that
he
take
vengeaunce
vppon
vs
for
our
contempte
,
with
that
horrible
curse
whiche
he
pronounceth
to
the
vnbeleuinge
by
the
mouthe
of
the
Prophete
in
the
same
place
.
Malachi
.
4.
The
kyngdome
of
heauen
and
of
God
is
taken
for
the
new
state
of
the
church
,
as
in
other
places
before
,
because
by
the
comming
of
Christe
the
instauration
and
repayringe
of
all
thynges
was
promysed
.
12
From
the
dayes
of
Iohn
Baptiste
,
vntill
this
daye
,
the
kingdome
of
heauen
suffereth
violence
,
and
the
violente
plucke
it
vnto
them
.
C.
There
is
no
doubte
,
but
that
Christe
commendeth
the
maiestie
of
the
Gospell
,
because
many
with
feruent
study
desired
the
same
.
For
as
god
stirred
vp
Iohn
to
be
the
foreronner
,
and
proclaymer
of
the
kyngdome
of
his
sonne
,
euen
so
he
indewed
his
doctrine
with
the
power
and
efficacy
of
his
spirite
,
to
the
ende
it
mighte
pearce
the
hartes
of
theim
,
and
kyndell
their
zeale
.
The
〈◊〉
came
fr●…
It
appeareth
therefore
that
it
came
from
God
,
seing
that
it
sprange
vp
so
sodenly
after
so
straunge
a
manner
,
&
is
able
to
stirre
vp
so
wonderfull
motions
.
But
in
the
second
member
the
restraint
is
added
as
appeareth
.
And
the
violent
plucke
it
.
For
,
because
the
greater
parte
was
nothing
the
more
moued
,
than
if
at
any
tyme
no
woorde
had
bene
spoken
of
the
Prophetes
as
concerning
Christe
,
he
declareth
that
the
violence
(
whereof
he
speaketh
)
was
but
in
one
certayne
kynde
of
men
.
The
meaninge
therefore
of
this
place
is
this
.
Nowe
there
is
a
great
concourse
of
men
,
as
if
they
would
violently
rushe
forth
to
apprehende
the
kyngdome
of
God
.
For
by
one
mans
voyce
,
they
come
on
heapes
:
neyther
only
gredyly
,
but
also
with
a
snatchinge
violences
as
it
were
,
they
receyue
the
grace
offered
vnto
theim
.
Notwithstanding
,
many
rage
,
and
are
no
more
touched
than
if
Iohn
shoulde
tell
them
a
tale
in
the
deserte
,
nothing
at
all
pertaining
vnto
them
.
To
this
effecte
the
mynde
of
Christe
in
this
place
tendeth
,
namely
that
they
are
in
excusable
,
which
contemptuously
shut
their
eyes
,
and
stoppe
their
eares
,
at
the
manifest
power
of
God
,
whiche
as
well
shyneth
in
the
teacher
,
as
in
the
hearers
.
B.
The
kyngdome
of
heauen
is
the
new
doctrine
of
the
Gospell
.
The
kyngdom
of
heauen
suffereth
violence
,
when
men
runne
with
great
force
to
the
publique
preaching
of
the
Gospell
.
Men
do
violently
plucke
the
kyngdome
of
heauen
vnto
them
,
when
they
burne
as
it
were
with
an
earnest
desyre
of
the
kyngdome
of
Christe
,
in
so
much
that
they
despise
thir
life
&
all
that
euer
they
haue
,
so
that
they
may
be
partakers
of
the
Gospell
and
cittezens
of
the
kingdome
of
heauen
.
Nowe
by
these
wordes
of
Christ
we
learne
what
is
the
nature
and
propertie
of
true
faith
,
The
〈◊〉
of
a
tr●…
namely
to
harken
to
the
woorde
of
God
,
with
a
feruent
minde
,
&
with
an
earnest
desire
to
be
instructed
in
the
truthe
,
&
not
coldly
or
negligently
to
regarde
the
same
.
13
For
all
the
prophetes
and
the
lawe
it selfe
prophesied
vnto
Iohn
.
C.
Nowe
the
lorde
compareth
the
ministery
of
the
Gospell
with
the
Lawe
and
the
Prophetes
:
As
if
he
should
saye
.
It
is
no
meruaile
if
God
do
nowe
so
mightely
worke
in
the
mindes
of
the
hearers
,
because
he
doth
not
now
hide
him self
a
far
of
,
vnder
darke
and
obscure
shaddowes
,
but
dothe
shewe
hym selfe
openly
,
to
the
ende
he
might
establishe
his
kyngdome
.
Hervpon
it
followeth
,
that
they
are
lesse
excusable
,
which
obstinately
reiected
the
doctrine
of
Iohn
,
then
they
which
despysed
the
lawe
and
the
prophetes
.
M.
For
that
which
Iohn
preached
is
the
very
same
,
whereof
the
lawe
&
the
Prophetes
spake
before
.
C.
In
this
worde
of
prophesiing
there
is
a
greate
Emphasis
and
force
:
because
the
lawe
and
the
prophetes
did
not
set
God
before
the
eyes
of
men
,
but
dyd
shaddowe
him
,
as
one
absente
vnder
fygures
.
Nowe
we
see
to
what
ende
the
comparison
tendeth
,
namely
that
it
is
not
mete
that
men
should
waxe
cold
and
wery
of
that
,
by
the
which
God
offered
him selfe
presente
vnto
them
,
But
where
as
Christ
now
doth
count
Iohn
in
the
nomber
of
the
mynisters
of
the
gospel
,
whom
before
he
placed
aboue
the
prophetes
,
it
is
no
absurditie
because
his
preachynge
,
althoughe
it
be
parte
of
the
Gospell
,
yet
notwithstandinge
it
was
but
a
certayne
rudiment
and
principle
of
the
same
.
14
And
if
ye
wyll
receyue
it
,
this
is
Helias
,
whiche
was
for
to
come
.
C.
Here
he
doth
more
certaynly
declare
,
how
Iohn
began
to
preache
the
kingdom
of
god
:
because
he
was
that
Helias
which
shoulde
be
sente
before
the
face
of
God.
Chryst
therefore
wolde
haue
that
manyfest
and
terrible
comming
of
God
,
which
is
celebrated
of
Malachy
,
to
be
knowne
now
of
the
Iewes
,
when
Helias
(
which
is
there
promised
)
hath
done
the
duetie
as
it
were
of
a
Sonner
or
parator
.
M.
But
how
Iohn
was
called
Helias
,
we
may
rede
in
the
fyrst
of
Luke
,
wher
it
is
thus
written
of
hym
,
And
he
shall
go
before
him
in
the
spiryte
&
power
of
Helias
,
to
tourne
the
hartes
of
fathers
to
theyr
children
,
&
the
vnbeleuers
to
the
wisdom
of
the
iust
men
,
to
make
redy
a
parfecte
people
before
the
lorde
.
C.
By
this
exception
also
,
which
he
addeth
sayinge
,
(
if
ye
wyll
receiue
it
)
he
declareth
the
hardenes
of
their
harts
,
because
they
were
blynde
in
the
cleere
lyghte
.
But
shal
he
not
be
Helias
if
he
be
not
receyued
?
Yes
surely
,
he
shall
continew
in
his
estate
styll
.
For
Christ
meaneth
not
that
the
office
of
Iohn
dydde
depende
vpon
them
:
but
after
that
he
had
witnessed
that
he
was
Helias
,
he
reproueth
them
of
negligence
and
ingratitude
,
excepte
they
geue
vnto
him
the
aucthoritie
which
he
deserueth
.
15
He
that
hath
eares
to
heare
,
lett
hym
heare
.
M.
Christe
with
his
wonted
exclamation
,
stirreth
vp
the
mindes
of
his
hearers
,
C.
For
wee
knowe
that
he
is
wonte
to
bringe
in
this
sentence
so
often
as
he
intreateth
of
any
seriouse
matter
,
&
which
deserueth
more
then
the
common
kynde
of
attention
,
or
geuinge
hede
:
Bu.
As
if
he
shoulde
saye
,
I
think
there
nedeth
not
many
wordes
,
when
as
hitherto
al
truth
in
this
matter
is
sufficientely
declared
▪
therefore
there
remaineth
nothing
now
,
but
that
he
shoulde
admytte
the
treweth
,
which
hath
eares
to
heare
the
same
,
and
is
not
altogether
voide
of
vnderstanding
Notwithstanding
he
also
declareth
,
that
the
mysteries
whereof
he
speaketh
,
can
not
be
comprehended
of
all
men
,
because
many
of
the
hearers
are
deafe
,
and
dull
of
hearinge
.
But
nowe
because
euerye
mannes
incredulitie
and
vnbelefe
dothe
not
onely
hynder
theim selues
,
but
maketh
other
men
slowe
also
,
Christ
exhorteth
his
elect
,
whose
eares
are
opened
,
to
be
attentiue
to
this
secrete
mysterye
of
God
,
and
not
to
be
deafe
with
the
vnbeleuers
,
but
to
consider
diligently
of
the
same
.
16
But
wherevnto
shall
I
lyken
this
generation
?
It
is
lyke
vnto
chyldren
,
whiche
syt
in
the
market
places
,
and
call
vnto
theyr
fellowes
.
But
wherevnto
.
A.
Hytherto
by
the
commendation
of
Iohns
mynistery
,
he
perswaded
the
Iewes
to
beleue
the
testimonie
of
Iohn
,
and
to
receiue
Iesus
,
Bu.
beleuynge
hym
to
be
Chryst
.
Luke
.
7.
But
of
Luke
it
is
added
,
And
al
the
people
,
&
the
Publicanes
that
hearde
hym
,
iustified
God
,
and
were
baptysed
with
the
baptisme
of
Iohn
.
But
the
Phariseys
and
lawyers
despised
the
counsel
of
God
against
them selues
,
and
were
not
baptysed
of
hym
.
Therefore
the
lorde
dothe
very
sharpely
inueigh
agaynst
their
obstinacie
and
vnbeleefe
,
greatly
accusinge
the
inuincible
hardnes
of
their
harts
.
Whervnto
(
saith
he
)
shall
I
lyken
this
generation
?
C.
In
these
woordes
he
doth
not
comprehende
all
the
men
that
were
in
his
tyme
,
but
onely
the
Scribes
and
Phariseyes
,
&
such
as
were
their
imitatours
.
For
he
dothe
brynge
reproche
vnto
them
,
because
the
lord
had
tried
by
diuers
meanes
to
bring
them
vnto
hym
,
and
they
with
inflexible
contumacy
despysed
his
grace
.
It
is
lyke
to
chyldren
.
C.
He
vseth
a
similytude
,
whiche
is
thought
to
be
taken
from
the
wonted
and
common
pastime
of
children
.
For
it
is
not
vnlykely
,
that
chyldren
so
pyped
when
they
daunsed
together
.
And
truely
Chryst
semeth
to
endeuoure
hym selfe
to
beate
down
the
pride
and
haughtye
stomackes
of
the
Pharyseies
in
comparyng
them
to
chyldren
.
17
And
saye
,
We
haue
pyped
to
youe
and
ye
haue
not
daunced
,
wee
haue
mourned
,
and
ye
haue
not
wepte
.
Bu.
He
saith
,
that
they
are
like
vnto
froward
children
,
who
are
pleased
wyth
no
plesaunte
or
musicall
noyse
,
nay
rather
to
rebelliouse
and
obstynate
persons
,
to
whom
the
diligence
&
indeuoure
of
theyr
fellowes
is
neuer
acceptable
,
but
the
contrary
is
allowed
and
lyked
of
them
.
If
it
please
them
to
make
any
mery
or
pleasant
note
,
then
do
these
men
crye
and
say
,
we
rather
desire
mournynge
:
If
then
they
make
any
sorowfull
noyse
,
straightway
they
wishe
for
pleasaunte
tunes
:
so
inconstant
and
mutable
are
they
.
A.
This
simylytude
the
lorde
hym selfe
applyeth
to
the
Scrybes
and
suche
lyke
,
sayinge
.
18
For
Iohn
came
neyther
eatinge
,
nor
drinkinge
,
and
they
say
he
hath
a
deuyll
.
For
Iohn
came
.
Bu.
By
an
excellent
Antithesis
,
he
sheweth
to
them
al
that
the
faith
and
dyligence
of
God
,
hath
omitted
nothing
of
those
thynges
which
pertayne
to
the
workyng
of
theyr
saluation
:
and
againe
,
that
they
being
at
contention
with
God
,
do
omit
nothyng
that
pertayne
to
hynder
theyr
sauegarde
,
and
to
repel
and
put
away
the
care
and
beneuolence
of
God
:
whereby
it
commeth
to
passe
,
that
they
perysshe
,
throughe
theyr
owne
faulte
and
mallice
.
Neyther
eatynge
nor
.
B.
Iohn
trewely
dyd
eate
and
drinke
,
but
because
he
had
a
speciall
kynde
of
foode
,
Cha●…
&
dyd
abstaine
from
vsuall
and
common
meate
(
as
it
is
saide
before
)
hee
is
sayde
neyther
to
eate
nor
drynke
.
C.
This
man
therefore
leading
an
austere
and
strayght
lyfe
,
thundered
out
(
as
it
were
)
repentaunce
,
and
seuere
reprehensions
,
euen
as
he
that
singeth
a
sorrowful
songe
:
But
the
lord
him selfe
as
one
that
singeth
a
pleasaunt
and
mery
note
,
more
gentelly
with
fauour
,
sought
to
bring
them
vnto
his
father
.
But
what
was
the
cause
that
neyther
of
them
bothe
dyd
profyte
?
suerly
theyr
stony
and
stubborne
obstinacye
.
Moreouer
,
this
place
teacheth
vs
why
there
was
so
greate
difference
of
external
lyfe
,
betwene
Christ
and
Iohn
Baptiste
,
seinge
that
they
dyd
all
one
thinge
:
namely
the
lorde
woulde
by
this
varietie
and
difference
,
the
more
conuince
and
ouerthrowe
the
vnbeleuinge
,
because
he
framinge
and
transformynge
hym selfe
to
theyr
manners
,
mighte
make
theim
voyde
of
all
excuse
,
they
neuerthelesse
continuinge
in
theyr
obstinacie
.
Wherefore
,
if
they
in
those
daies
be
voide
of
al
excuse
,
which
by
caucared
mallice
reiected
the
manifolde
callinges
of
God
,
what
shall
befall
those
men
in
these
dayes
,
whose
hartes
wyll
not
be
moued
,
by
no
kinde
of
mellody
,
I
meane
neyther
by
the
threatnynges
of
Goddes
woorde
,
neyther
yet
by
the
swete
promises
of
the
same
?
He
hath
a
deuyll
.
C.
Iohn
was
called
a
demoniake
,
or
one
possessed
with
a
deuyll
,
the
whiche
wee
call
commonly
frantike
,
or
fantasticall
,
or
suche
a
one
as
is
not
wel
in
his
wittes
.
Io●●
the●…
ne●●
By
the
whiche
we
maye
note
the
greate
mallice
of
the
Scribes
,
Phariseys
,
and
lawyers
,
who
letted
not
to
cauill
against
this
holy
and
deuoute
man
of
God
,
being
the
fore
ronner
,
haruinger
and
preparer
of
the
way
of
his
sonne
Christe
.
19
The
sonne
of
man
came
eatinge
and
drinkinge
,
and
they
saye
,
beholde
a
glutton
and
a
bibber
of
wyne
,
a
frend
to
Publicanes
and
synners
.
And
wisedome
is
iustifyed
of
her
children
.
The
sonne
of
m
,
an
came
.
C.
To
eate
&
drinke
in
this
place
,
is
to
lyue
after
the
comon
maner
of
men
.
Bu.
The
sonne
of
man
therefore
came
,
whiche
tryeth
what
he
coulde
do
by
an
other
waye
,
because
the
way
of
Iohn
toke
no
place
:
this
man
Iesus
sheweth
him selfe
gentill
and
tractable
to
al
men
,
he
despiseth
no
man
,
be
vseth
the
common
and
vsuall
kynde
of
apparel
,
he
shonneth
not
the
feastes
of
publicanes
and
synners
,
and
yet
also
theye
fynde
somewhat
in
him
to
cauill
at
.
And
they
saye
,
beholde
a
glotton
.
A.
This
reproche
of
Christ
was
greate
(
trewly
)
and
horrible
to
be
spoken
.
For
he
beinge
an
example
of
temperancy
,
sobrietie
,
and
of
all
vertue
,
was
notwithstanding
counted
a
ryoter
,
a
drunkerde
,
and
a
vyciouse
person
.
●●ion
cō●…ot
in
●…tnes
C.
Let
theim
therefore
marke
this
place
,
whiche
thincke
that
the
chiefe
poynt
of
perfection
consisteth
in
the
outward
austeritie
of
lyfe
,
and
do
count
that
an
Angelicall
lyfe
,
if
any
man
be
such
an
abstainer
,
that
he
sterue
his
bodye
with
famine
and
pinynge
honger
.
for
accordinge
to
this
rule
Iohn
was
more
excellent
then
the
sonne
of
God
.
But
wee
must
rather
note
what
S.
Paule
saythe
,
●…o
.
4.
that
bodely
exercise
profiteth
littel
,
wheras
godlinesse
is
profytable
to
al
thinges
.
Notwithstandynge
we
maye
not
vnder
this
pretence
,
geue
lybertie
to
the
fleshe
,
to
liue
delicatelye
in
all
fylthye
pleasure
after
the
desyer
of
the
same
:
onelye
wee
must
beware
of
superstition
,
leaste
that
foolishe
men
(
immaginynge
that
perfection
consisteth
in
bare
elementes
&
outwarde
signes
)
do
neglecte
the
trew
worship
of
God
.
M.
Last
of
al
we
must
note
in
this
place
how
the
reprobate
,
specially
the
wise
&
sainctes
of
this
world
,
howe
they
(
I
saye
)
can
be
moued
by
no
reason
,
neyther
by
the
holy
and
deuout
life
of
the
preacher
,
neither
by
the
wonderful
shew
of
myracles
,
●…stina●…
re●…
.
neyther
by
any
humanitie
,
to
beleue
,
when
as
neyther
the
austerytie
of
Iohn
,
nor
the
humanitie
of
Christ
can
preuaile
any
thynge
at
all
with
these
men
.
A.
Seinge
therefore
we
are
constrayned
to
beholde
so
great
obstinacy
in
men
,
let
vs
neuerthelesse
go
forward
in
the
mynistery
of
the
gospell
with
boulde
cheere
,
pronouncing
vnto
them
the
vengeance
of
God
,
vnlesse
they
repente
.
And
wisedome
is
iustifyed
.
C.
This
place
is
expounded
diuersly
of
the
interpretours
.
Some
say
that
the
Iewes
did
iustify
this
wisedome
,
because
their
owne
consciences
accusyng
them
,
and
they
beinge
iudges
of
their
own
incredulitie
,
were
constrayned
to
acknowledge
that
the
same
was
bothe
holy
and
godly
doctrine
which
they
had
reiected
:
therefore
they
vnderstande
the
Iewes
to
be
these
sonnes
of
wisedome
,
whiche
gloried
and
boasted
in
the
name
and
tytell
thereof
.
Some
think
that
it
was
spoken
Ironice
,
as
thus
.
Ironia
is
a
fygure
in
speakinge
,
when
a
man
dissembleth
in
spech
,
that
which
he
thinketh
not
:
as
in
scoffing
,
callinge
that
foule
whiche
is
fayre
,
or
that
sweete
whiche
is
sower
.
Doo
ye
allowe
after
this
sorte
the
wysedome
of
God
,
whose
sonnes
ye
boast
your
selues
to
be
?
But
because
the
Greeke
preposition
,
Apò
,
is
not
properly
referred
to
the
doing
parson
:
there
are
som
which
expound
it
thus
.
Wisedome
is
absolued
,
loused
,
or
dismiste
of
hyr
chyldren
,
that
shee
is
no
more
bonde
or
subiecte
by
any
ryght
vnto
them
:
as
if
the
inherytaunce
proper
to
me
,
should
be
geuen
by
my
consent
to
an
other
:
euen
as
S.
Paule
saith
that
Christe
is
iustified
from
synne
,
Roma
6.
because
the
curse
of
synne
hathe
noo
more
ryghte
or
power
ouer
hym
.
Other
some
more
harde
,
and
with
greatter
lybertye
,
affirme
,
that
wisedome
was
alyenate
or
put
awaye
of
her
chyldren
.
But
that
the
Greke
preposition
might
signifie
this
,
another
sence
and
meaninge
seemeth
more
fete
,
namely
that
althoughe
they
which
are
the
proper
sonnes
,
do
wickedly
slander
,
and
reporte
euyll
of
wysedome
,
yet
notwithstandinge
she
shall
lese
nothing
of
her
excellency
and
dignitie
,
but
shal
remayne
whole
and
perfecte
.
The
Iewes
,
and
specially
the
Phariseis
and
Scribes
,
dyd
boast
them selues
to
be
the
schollers
of
goddes
wysedome
,
&
yet
notwithstanding
they
trode
that
excellent
nurse
and
mother
of
theires
of
goddes
wisedom
vnder
theyr
feete
.
But
Christ
sheweth
that
although
wisedome
hath
euyl
and
vnnaturall
children
,
yet
she
shall
remaine
safe
without
al
harme
:
and
that
their
mallice
which
wickedly
and
maliciousely
slaunder
shall
derogate
nothinge
of
her
righte
and
aucthoritie
.
Notwithstandinge
wee
haue
not
as
yet
brought
the
sence
which
seemeth
by
the
iudgement
of
many
men
to
be
proper
and
agreable
to
this
place
.
Firste
there
is
a
secrete
Antithesis
or
comparison
in
the
wordes
of
Christ
,
betwen
the
trewe
sonnes
,
and
bastardes
,
whiche
altogether
stande
vpon
vaine
tytels
and
shewe
nothynge
in
deede
as
if
Chryste
shoulde
haue
saide
,
let
them
go
forward
in
their
obstinacie
,
which
furiously
boste
them selues
to
be
the
sonnes
of
wisedom
,
she
notwithstanding
shal
haue
the
praise
and
commendation
of
her
own
children
,
whiche
is
proper
and
due
vnto
her
.
Therefore
Luke
more
vniuersally
saith
,
Of
all
her
children
,
whereby
he
meaneth
that
the
obstinacie
of
the
Scrybes
,
shall
be
no
let
,
but
that
the
electe
and
chosen
of
God
maye
go
forwarde
and
abide
in
the
fayth
of
the
Gospel
.
Therfore
although
many
Apostatas
swerue
from
the
churche
of
God
,
yet
let
the
sounde
and
parfecte
fayth
of
the
Gospell
,
alwaye
abyde
with
the
electe
,
whiche
are
of
the
trewe
flocke
of
Christe
.
20
Then
began
he
to
vpbraide
the
cities
,
in
the
which
most
of
his
miracles
wer
done
,
because
they
repented
not
of
theyr
synnes
.
C
,
Luke
expresseth
at
what
time
,
and
for
what
cause
Christe
so
inuayeth
agaynste
these
citties
namely
,
when
he
had
sente
his
disciples
into
diuers
partes
of
Iewry
that
in
theyr
iourney
,
they
might
declare
the
kingdome
of
God
,
he
considering
their
ingratitude
,
with
whom
he
exercysed
the
office
of
a
prophete
,
a
longe
tyme
without
fruite
,
and
had
shewed
manye
wonders
and
signes
,
he
burste
out
into
these
woordes
:
as
if
he
had
saide
,
that
the
time
was
now
come
,
in
the
which
he
must
go
to
other
citties
,
after
he
had
proued
the
dulnes
and
mallice
of
the
inhabitauntes
of
that
parte
,
where
he
began
to
preache
his
Gospell
,
and
to
worke
manye
myracles
.
But
speakinge
nothing
of
his
doctrine
,
he
vpbraideth
theim
,
because
they
were
not
moued
to
repentaunce
by
the
miracles
that
he
shewed
among
theim
.
For
it
is
most
sure
that
the
lord
sheweth
forth
the
documentes
of
his
power
to
this
ende
that
he
mighte
drawe
men
therby
vnto
him
:
but
because
all
men
by
nature
are
tourned
away
from
hym
,
it
is
necessary
that
the
begynninge
should
procede
of
repentaunce
.
M.
We
do
se
therfore
what
Christ
sought
for
in
all
his
accions
and
doinges
,
namely
for
repentaunce
.
21
Wo
vnto
thee
Chorazin
,
wo
vnto
thee
Bethsaida
:
for
if
the
myracles
which
haue
ben
shewed
among
you
,
had
bene
doone
in
Tyre
and
Sydon
,
they
had
repented
longe
ago
in
sacke
clothe
and
asshes
.
Woo
vnto
the
Chora
.
M.
Chorazin
&
Bethsaida
,
are
Citties
of
Galilae
,
nere
vnto
the
lake
of
Genesareth
.
For
if
the
myracles
had
ben
done
in
Tyre
and
Sydon
.
B.
Tyre
and
Sydon
are
citties
adioining
to
the
sea
coaste
,
and
sittuate
on
the
border
of
Galilae
,
in
the
which
,
not
Iewes
,
but
vncircumsised
Ethnickes
and
Idolatours
dwelte
and
inhabited
.
C.
Therefore
because
infamouse
impietie
,
luxury
and
other
vices
were
there
,
by
reason
of
the
nerenesse
and
borderinge
of
those
citties
,
Christ
bringeth
in
this
comparison
,
whereby
he
mighte
the
more
touche
and
pricke
the
Iewes
.
For
there
was
none
of
them
which
did
not
counte
the
menne
of
Tyre
and
Sydon
,
for
wicked
contempners
of
God
.
Christ
therefore
doth
not
a
littell
amplifie
his
wo
and
curse
,
when
he
saith
,
that
there
was
more
amendmente
to
be
hoped
for
out
of
those
places
,
in
the
whiche
there
was
no
relygion
,
then
out
of
Iewry
it selfe
.
M.
He
noteth
therfore
a
wonderfull
obstinacie
to
be
in
those
citties
,
in
the
which
he
hath
ben
often
conuersant
,
because
the
citties
of
the
Gentyles
,
being
Idolatrouse
,
and
corrupte
,
coulde
souer
be
conuerted
to
repentaunce
then
they
.
But
least
any
man
should
moue
troublesome
questions
,
as
concernynge
the
secret
iudgementes
of
God
,
we
must
note
,
that
this
sayinge
of
the
Lorde
is
applyed
to
the
weake
and
feble
capacitie
of
mans
minde
,
comparing
the
cittezens
of
Bethsaida
,
and
the
inhabitantes
there
abouts
,
with
the
men
of
Tyre
and
Sydon
.
He
disputeth
not
,
what
thyng
God
sawe
before
,
shoulde
come
to
passe
of
these
,
or
them
,
but
what
the
other
wolde
do
,
as
by
the
dede
it selfe
might
wel
be
perceiued
.
For
where
as
the
manners
of
these
cytties
wer
so
corrupt
,
and
out
of
all
order
,
it
may
be
imputed
to
ignorance
,
because
at
no
tyme
the
worde
of
God
was
preached
there
,
neyther
was
any
myracles
wrought
for
them
to
beholde
,
&
to
worke
repentaunce
.
But
in
the
citties
of
Galilae
whiche
Christe
rebuked
,
there
was
exceding
obstinacie
in
despising
the
miracles
whiche
he
wrought
often
times
among
them
,
by
the
power
of
God
.
In
effect
,
the
wordes
of
Christ
tende
to
no
other
ende
then
to
shewe
that
Chorazin
and
Bethsaida
dyd
excell
Tyre
and
Sydon
in
mallice
&
in
the
incurable
contempte
of
God
.
M
,
And
yet
notwithstandinge
there
is
no
cause
why
we
shoulde
contende
with
God
,
●…ustice
.
because
he
neglecteth
those
of
whom
there
mighte
be
hope
,
and
sheweth
hys
power
to
contemners
.
For
he
leaueth
al
those
iustely
to
destruction
,
to
whom
he
vouchsafeth
not
to
shewe
his
mercy
.
Nowe
if
it
be
his
wyll
in
taking
awaye
his
woorde
from
some
,
to
haue
them
peryshe
:
And
in
offerynge
the
same
to
other
,
to
exhort
them
to
repentance
:
who
hath
any
thynge
at
all
thereby
to
accuse
hym
of
parcialitie
and
vnrighteousenes
?
Therefore
we
knowynge
our
owne
infyrmitie
,
let
vs
learne
to
beholde
this
altitude
and
highnesse
.
For
their
prowde
curiositie
is
not
tollerable
,
which
cannot
abide
to
geue
the
glory
&
prayse
of
ryghteousenes
to
God
,
but
so
farre
as
theyr
vnderstandinge
is
able
to
comprehende
the
same
.
In
sackecloth
and
asshes
.
C.
Those
that
were
wonte
in
tyme
past
to
mourne
and
repente
,
were
wont
to
be
apparelled
with
sackeclothe
and
asshes
.
Sackclothe
and
ashes
were
externall
signes
whiche
were
vsed
in
solempne
repentance
when
the
people
had
offended
:
which
made
the
people
the
more
earnest
affected
in
repentyng
theyr
sinnes
.
C.
Therfore
repentance
in
this
place
is
descrybed
by
externall
signes
,
of
the
which
there
was
then
a
solempne
vse
and
custome
in
the
churche
of
God
:
not
that
Christ
doth
stande
vpon
this
parte
,
but
because
hee
bendeth
hym selfe
to
the
capacitie
of
the
common
people
.
●…ence
.
We
do
knowe
that
repentance
was
not
required
of
the
faythfull
onely
for
a
fewe
dayes
,
but
it
was
requyred
to
the
ende
they
shoulde
meditate
in
the
same
,
and
exercise
it
euen
to
the
deathe
.
Nowe
if
these
externall
signes
shoulde
stil
continue
,
●…all
re●…
must
●…ded
.
then
must
we
weare
euerye
daye
and
euery
hower
sackecloth
,
then
muste
we
continually
sprinkel
our selues
with
ashes
,
because
we
oughte
neuer
to
ceasse
from
repentance
.
Therefore
this
externall
profession
of
repentaunce
muste
not
alwayes
be
vsed
,
but
onely
when
men
aryse
from
some
greate
fall
,
and
haynous
cryme
,
and
tourne
vnto
God
with
a
sorrowfull
harte
for
the
same
.
And
trewly
sackcloth
and
ashes
are
signes
of
offence
,
to
pacifie
the
wrathe
of
the
iudge
:
and
therfore
they
do
properly
pertaine
to
the
begynnyng
of
the
conuersion
.
Nowe
,
seinge
men
do
testifie
by
this
ceremony
,
and
declare
theyr
sorrowe
and
griefe
,
it
is
necessary
that
the
hate
of
sin
,
the
feare
of
God
,
and
the
mortifycatyon
of
the
fleshe
,
do
go
before
,
accordinge
to
the
sayinge
of
the
Prophete
,
Ioel.
2●…
Rent
your
hartes
,
and
not
your
garmentes
,
and
so
forthe
.
And
now
we
see
wherfore
Christ
ioyneth
sackeclothe
and
ashes
to
repentance
,
when
he
maketh
mention
of
Tyre
and
Sydon
,
to
whose
inhabitauntes
the
Gospell
coulde
not
be
preached
,
without
the
condemnation
of
theyr
lyfe
past
,
and
the
exhortation
to
repentaunce
and
amendement
of
lyfe
.
22
Neuerthelesse
I
say
vnto
you
:
it
shal
be
easyer
for
Tyre
and
Sydon
in
the
day
of
iudgement
then
for
you
.
Bu.
Nowe
he
declareth
by
a
comparison
the
greate
and
greuouse
ponishement
of
those
Citties
whiche
haue
reiected
the
grace
of
God
offered
vnto
them
.
The
contempt
of
Goddes
word
can
not
escape
vnponyshed
.
M.
Let
those
citties
therefore
stande
in
feare
,
to
whom
the
trewth
of
the
Gospel
hath
ben
preached
more
then
to
other
,
vnles
they
shew
forth
the
fruit
of
the
same
in
theyr
lyfe
and
conuersation
.
A
For
truely
the
contempte
of
the
woorde
of
God
,
can
not
escape
longe
vnponyshed
.
In
the
daye
of
iudgemente
.
C.
There
are
som
whiche
vnderstande
by
the
day
of
iudgement
that
tyme
,
in
the
which
God
ponyshed
the
land
of
Iewry
:
but
some
a
graet
deale
better
,
referre
it
to
the
day
of
iudgmente
,
which
shall
be
after
the
consummation
of
the
worlde
:
as
before
in
the
tenthe
chapter
.
23
And
thou
Capernaum
which
art
lyfte
vp
vnto
heauen
,
shalt
be
cast
downe
into
hell
.
For
if
the
myracles
whiche
haue
ben
done
in
thee
,
had
bene
shewed
in
Sodome
,
they
had
remayned
vnto
this
daye
.
And
thou
Capernaum
.
Bu.
This
Apostrophe
or
conuersion
,
hath
a
wonderful
Emphasis
:
as
if
a
man
should
reprehende
a
company
of
wicked
persons
and
at
the
length
forsakinge
al
other
,
shoulde
conuerte
and
turne
his
reprehension
to
some
one
notorious
wicked
person
,
and
say
.
Ye
haue
all
committed
iniquitie
,
wherfore
ye
shall
al
accordinge
to
your
desertes
be
ponysshed
and
plagued
:
but
thou
perniciouse
and
wycked
fellowe
aboue
all
other
whiche
haste
commytted
so
haynouss
offence
,
that
no
man
in
wickednes
is
like
vnto
thee
,
thou
I
say
,
shalt
haue
farre
greatter
ponishement
then
the
rest
.
C.
Euen
so
Christe
namely
aboue
all
others
,
reprehendeth
Capernaum
,
because
he
was
in
no
place
more
conuersante
then
there
.
B.
This
cittie
Capernaum
,
was
the
most
famous
cittie
of
Galilae
,
bothe
because
it
was
the
publyque
and
common
place
of
marchandise
,
Chap
,
4.
all
thinges
necessary
,
beinge
there
bought
and
solde
,
and
also
because
that
Christe
had
wrought
many
of
his
excellent
miracles
in
the
same
,
as
it
is
said
before
.
C.
This
trewely
was
such
a
dignitie
,
as
none
might
be
compared
to
the
same
,
that
the
sonne
of
God
chose
this
citie
in
stede
of
his
pallace
and
sanctuary
,
in
the
which
he
mighte
begin
his
kyngedome
and
priesthode
.
But
surely
it
was
so
ouerwhelmed
and
drowned
in
fylthynes
,
as
it
no
droppe
or
sparke
of
Goddes
grace
,
had
once
ben
sene
or
hard
of
in
the
same
:
and
therfore
Chryst
pronounceth
that
the
more
goddes
benefytes
were
bestowed
vppon
theim
,
the
more
horryble
ponishement
was
at
hande
,
prepared
for
them
.
Whiche
art
lyft
vp
.
A.
In
two
olde
greke
bokes
it
is
red
with
an
interrogation
,
as
readeth
it
also
the
olde
interpretoure
,
sayinge
,
Shalte
thou
be
lyfted
vp
to
heauen
?
Shalte
be
throwen
downe
.
that
is
,
thy
fame
shall
haue
a
fall
,
thou
shalte
be
despoyled
of
thy
glory
,
and
thou
shalte
vtterly
be
destroyed
.
Because
if
the
myracles
had
ben
done
in
So.
M.
He
terrefyeth
theim
by
the
exaumple
of
the
Sodomites
,
because
if
they
hadde
not
so
great
a
consideration
,
of
the
iudgement
to
come
,
as
they
shoulde
haue
,
that
then
he
mighte
moue
them
to
the
same
.
Wee
se
here
also
,
that
as
some
sinnes
are
gretter
then
other
some
,
so
one
ponishmente
shall
be
greater
then
an
other
,
least
that
we
shoulde
rashely
heape
one
synne
vppon
an
other
.
For
this
cause
Christ
saith
,
Math
therefore
ye
shall
receyue
the
greatter
dampnation
.
And
S.
Paule
saith
.
Rom●…
Accordinge
to
thy
harte
,
beinge
harde
and
impenitent
,
thou
heapest
to
thy selfe
a
treasure
of
wrathe
agaynst
the
daye
of
wrath
and
of
the
openynge
of
the
ryghteouse
iudgement
of
god
.
They
had
remayned
vnto
.
Before
wee
declared
that
Chryste
spake
accordinge
to
the
capacitie
of
manne
,
not
foreshewinge
what
shoulde
haue
come
,
if
he
had
sent
a
prophete
to
the
Sodomites
.
But
and
if
this
solution
be
not
sufficient
to
those
that
are
contenciouse
,
we
answere
,
that
althoughe
the
remedy
for
the
preseruation
of
the
Sodomites
was
in
the
handes
of
God
,
yet
notwithstanding
he
shewed
his
iustice
in
destroyinge
them
.
C.
It
shal
be
nedelesse
therfore
to
enter
into
those
questions
of
predestination
,
when
as
we
knowe
that
God
wolde
not
do
,
neither
hath
he
decreed
any
thing
to
be
done
,
without
excellent
consyderation
,
as
to
whom
he
shoulde
shewe
mercy
,
and
to
whom
not
.
24
Neuerthelesse
I
say
vnto
you
:
it
shall
be
easyer
for
the
lande
of
Sodome
,
in
the
daye
of
iudgement
,
then
for
thee
.
For
this
matter
reade
the
tenth
chapiter
goinge
before
,
and
the
fyftene
verse
.
25
At
the
same
tyme
Iesus
answered
and
saide
:
I
thancke
thee
(
O
father
)
lord
of
heauen
and
earthe
)
that
thou
haste
hid
these
thynges
from
the
wyse
and
prudent
,
and
hast
opened
them
vnto
babes
At
that
tyme
.
B.
Luke
saythe
,
that
Christ
spake
these
wordes
when
the
threscore
and
ten
disciples
were
retourned
,
Luk●…
and
reioysed
that
deuylls
were
subdued
vnto
them
.
Iesus
aunswered
.
C.
Althoughe
this
worde
of
answeringe
is
very
vsuall
,
and
familiar
to
the
Hebrewes
,
in
the
begynninge
of
some
communication
and
matter
,
notwithstanding
in
this
place
it
hath
a
greate
Emphasis
or
force
.
Because
that
Christe
thus
toke
occasion
by
the
present
matter
to
speake
:
namely
when
the
threscore
and
tenne
retourned
with
ioye
,
the
which
thinge
,
the
wordes
of
Luke
confyrme
a
greate
deale
better
,
saying
,
that
Iesus
in
the
same
hower
reioysed
in
the
spirite
.
But
whervpon
cam
this
reidysynge
,
but
onelye
because
the
Churche
being
gathered
of
a
fewe
poore
and
contemptible
men
,
was
no
lesse
dere
and
preciouse
vnto
hym
,
then
if
it
hadde
bene
fornysshed
with
all
the
nobylytie
,
power
and
glory
in
the
whole
worlde
.
And
the
prayer
of
Christe
beinge
dyrected
vnto
the
father
,
was
of
more
vehemency
,
then
if
he
had
talked
with
his
disciples
.
Howe
be
it
,
it
is
moste
sure
,
that
for
theyr
sakes
,
hee
gaue
thanckes
vnto
the
father
,
leaste
that
the
base
and
lowe
degree
of
the
churche
should
offende
any
man
.
For
wee
do
all
for
the
most
parte
seeke
for
glorye
:
and
there
is
nothynge
seemeth
lesse
necessary
vnto
vs
,
then
the
heauenly
kyngdome
of
the
sonne
of
god
,
whose
glory
in
dede
consisteth
in
the
dregs
reliques
,
and
of
scouringes
of
the
world
.
Accordynge
to
the
sayinge
of
S.
Paule
,
〈◊〉
4.
We
are
become
as
it
were
,
the
very
outswepynges
of
the
world
,
and
ofscouring
of
all
men
vnto
this
tyme
.
And
trewely
this
is
the
wonderfull
counsell
of
God
,
that
he
hauynge
the
whole
worlde
in
his
hande
,
rather
choseth
to
him selfe
his
peculyar
people
,
out
of
a
base
,
poore
,
and
contemptyble
multitude
,
then
out
of
the
heapes
of
nobles
and
prynces
,
〈◊〉
no
〈◊〉
per●…th
who
(
as
it
myghte
be
thoughte
)
shoulde
better
by
theyr
nobylitie
and
excellencie
,
set
forth
the
name
of
Christe
,
then
any
other
.
But
Christe
here
,
sekethe
to
withdrawe
his
discyples
from
a
proude
&
lofty
minde
leaste
they
shoulde
despyse
the
base
and
obscure
state
of
the
churche
in
the
which
he
hym selfe
dyd
delyghte
,
and
gaue
thanks
vnto
his
heauenly
father
for
the
same
.
Nowe
what
madnesse
,
what
blindnesse
,
yea
,
what
arrogancye
were
there
in
vs
if
we
shoulde
denye
,
gaynesay
,
or
mislike
of
that
,
which
our
sauiour
Christ
hym selfe
,
beinge
our
heade
,
vouchesafeth
reuerently
to
receyue
and
hyghelye
to
commende
,
sayinge
.
I
thancke
thee
O
fa.
B.
Or
I
prayse
thee
,
or
I
glorysie
thye
name
.
For
these
three
,
I
prayse
,
I
gloryfye
,
I
geue
thanckes
:
are
taken
frome
the
Hebrew
worde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iadath
,
which
the
Gretians
haue
made
,
Omulogeo
,
that
is
,
I
confesse
.
C.
Christ
therfore
by
these
wordes
doth
testifie
,
that
he
doth
quyete
and
rest
hym selfe
in
the
decree
of
his
father
,
whiche
disagreeth
and
differeth
from
the
reason
and
vnderstandinge
of
man
.
Lorde
of
heauen
and.
C.
In
this
thing
therfore
he
dothe
affirme
that
he
doth
gloryfye
his
father
,
God
is
lorde
of
the
whole
earthe
.
that
he
beinge
lorde
of
the
whole
earthe
,
hath
preferred
babes
and
younglings
before
the
wise
of
the
world
:
For
it
maketh
no
smal
matter
to
the
circumstance
of
the
argument
,
that
he
calleth
the
father
lord
of
heauen
and
earth
,
God
hath
power
to
make
blynde
and
to
make
see
.
because
by
this
meanes
he
declareth
the
cause
of
the
blyndenes
of
the
wyse
to
depende
vppon
the
wyll
of
God
:
and
that
by
his
wyll
also
the
rude
and
ignorante
are
made
to
vnderstande
his
hye
and
secrete
mysteries
.
There
are
many
other
places
also
where
the
lord
declareth
that
al
those
that
com
to
saluation
are
elected
&
chosen
by
him
of
his
tender
mercy
frely
,
because
the
earth
is
the
lordes
,
and
al
that
therin
is
,
the
compas
of
the
worlde
,
&
they
that
dwel
therin
.
Wherefore
this
sentence
hath
a
double
consideration
.
First
,
where
as
all
men
do
not
obey
and
beleue
the
gospel
,
it
commeth
not
so
to
pas
by
the
impotencie
&
vnablenes
of
god
,
in
whose
power
it
is
to
subdue
all
creatures
vnto
him
.
Secondly
,
wheras
some
beleue
&
obey
,
other
som
remaine
hard
harted
&
obstinate
,
that
is
brought
to
pas
by
his
louing
&
free
election
.
Notwithstanding
in
that
he
choseth
babes
rather
then
the
wise
,
he
hath
a
consideration
of
his
glory
.
Faythe
is
not
gotten
by
the
wisedome
of
man
.
For
how
much
wold
the
flesh
reioyce
,
if
faith
mighte
be
gotten
by
the
dexteritie
of
wyt
,
by
industry
,
or
by
learnyng
?
Wherefore
God
beateth
downe
the
wisedome
of
man
,
to
the
ende
the
glory
of
his
name
might
not
be
obscured
,
but
brightly
shine
,
in
making
the
foolishe
thinges
of
this
world
to
confound
the
wise
.
C.
That
therefore
which
Christe
here
affirmeth
,
seruethe
muche
to
the
confirmation
of
the
faithful
at
this
day
,
and
for
euer
,
in
that
all
men
ar
stirred
to
the
acknowledginge
of
the
mercy
of
god
:
for
so
muche
as
there
is
nothyng
in
vs
,
that
can
prouoke
him
to
cal
vs
,
There
is
nothinge
in
vs
to
deserue
Goddes
election
.
but
rather
a
wonderful
heape
of
sinne
&
wickednes
,
to
stir
him
to
plague
&
condemne
vs
,
wer
it
not
that
his
mercy
is
the
greater
.
For
truely
the
Gospell
is
not
gotten
by
the
wyt
,
labour
,
or
industrie
of
man
,
but
onely
by
the
illumination
of
the
spiryte
of
God.
Because
thou
hast
hyd
thee
.
A.
That
is
,
because
thou
hast
not
reuealed
or
opened
these
mysteries
of
thy
kyngedome
to
the
wyse
and
prudent
.
For
to
hyde
,
not
to
reueale
,
open
,
or
shewe
,
are
all
one
.
So
in
an
other
place
we
reede
,
4
King.
4.
The
lord
hyd
it
from
mee
,
and
dyd
not
shew
it
vnto
me
,
1.
King.
20.
and
againe
.
My
father
wyl
do
nothinge
,
neyther
great
nor
smal
,
but
that
he
will
shewe
it
mee
,
and
howe
shoulde
he
hyde
this
thinge
from
mee
.
From
the
wise
and
prudent
.
C.
Here
it
maye
be
demanded
,
who
they
ar
whom
Christ
calleth
wyse
,
and
babes
,
for
experyence
teacheth
vs
,
that
all
that
are
vnlearned
and
rude
,
come
not
to
the
perfection
of
faythe
,
neyther
are
the
learned
and
wise
lefte
in
their
blyndenesse
.
Therfore
they
are
defyned
to
be
wyse
and
prudente
in
this
place
,
whiche
beinge
lifted
vp
with
diabolical
or
deuelishe
disdain
,
wyl
in
no
wyse
abyde
to
heare
the
voice
of
Christe
.
Paule
with
this
pride
was
puffed
vp
,
Actes
,
9.
but
the
lorde
tamed
his
furiousenes
.
If
wee
decende
to
the
rude
multitude
,
wee
shall
fynde
,
that
as
the
poisoned
and
cankered
mallice
of
the
greatter
parte
doth
apere
,
euen
so
they
are
left
to
destruction
,
with
the
heades
and
greate
men
.
We
graunt
trewly
,
that
all
the
vnfaythfull
do
swell
with
a
wronge
and
wicked
trust
in
them selues
,
whether
it
be
throughe
wisdome
,
or
the
same
of
honestie
?
or
whether
they
be
encouraged
by
theyr
honoures
,
or
rychesse
,
or
at
leaste
by
some
greate
porte
,
that
they
beare
in
this
worlde
:
notwithstandynge
let
vs
note
,
that
Chryst
here
without
the
naminge
of
vyce
,
doth
comprehende
all
,
whiche
excell
in
wytt
,
and
learnynge
.
Euen
as
also
hee
countethe
it
not
a
vertue
to
be
a
babe
or
a
chylde
.
For
althoughe
Chryste
be
the
mayster
of
the
humble
,
and
geueth
this
rudiment
and
instruction
of
Faythe
(
Let
no
man
be
wyse
in
his
owne
conceyte
)
yet
notwithstandynge
in
this
place
he
speaketh
of
that
babyshe
and
chyldishe
behauyour
whiche
is
voluntarye
:
but
Chryste
by
this
meanes
,
amplyfieth
the
grace
of
his
father
,
in
that
he
doothe
voutchesafe
to
extende
his
mercye
to
the
loweste
sorte
,
and
lyfte
the
poore
out
of
the
dounghyll
.
Qu●…
But
here
aryseth
a
question
,
that
seynge
wysedome
is
the
gyft
of
God
,
how
commeth
it
to
passe
,
that
the
same
shoulde
be
a
let
and
a
hynderaunce
vnto
vs
,
that
we
can
not
perceyue
the
lyghte
of
the
Gospell
?
Wee
must
remember
that
which
we
sayde
euen
nowe
,
that
the
vnfaythefull
do
defyle
and
abuse
the
wysedome
geuen
vnto
theim
:
and
therefore
excellente
wyttes
are
often
tymes
hyndered
,
because
they
can
not
suffer
theim selues
to
be
taughte
:
But
as
towchynge
this
place
,
we
aunswere
,
Au●…
that
althoughe
the
wysedome
of
the
wyse
,
do
hynder
theym
nothynge
at
all
,
yet
maye
they
be
depryued
of
the
lyght
of
the
Gospell
.
Furthermore
,
the
wysedome
of
this
world
is
folyshenesse
before
God.
W●…do●●
Also
wee
maye
gather
,
that
the
saying
of
Chryst
in
this
place
,
is
not
general
,
when
he
sayth
,
that
the
mysteries
of
the
Gospell
are
hydden
from
the
wyse
.
For
if
,
of
fyue
wise
men
,
sower
reiect
the
Gospell
,
and
one
imbraceth
the
same
:
and
of
so
many
rude
and
ignoraunte
men
also
,
twoo
or
three
become
the
dyscyples
of
Chryste
,
then
is
the
sayinge
of
Chryste
here
fulfylled
:
because
God
dothe
not
banyshe
all
those
from
his
kingdome
,
that
are
noble
,
wise
,
and
myghty
:
but
onely
he
sheweth
that
the
nomber
of
those
kynde
of
men
which
shall
be
called
,
is
but
smal
.
So
that
wisedome
is
not
here
condempned
in
respecte
that
it
is
the
gifte
of
God
,
but
Chryst
only
pronounceth
,
that
it
is
of
no
effecte
to
obtayne
faythe
.
I
ga●…
not●…
ther●…●…tion
.
Neyther
is
ignoraunce
here
so
commended
,
as
thoughe
it
were
the
mother
of
vertue
,
but
hee
shewethe
that
the
same
can
not
staye
his
mercye
,
loue
,
and
compassion
towards
them
that
are
ignorante
,
by
the
whiche
they
maye
be
made
wyse
.
Wherefore
by
this
place
we
may
gather
,
that
none
by
theyr
own
wyt
,
but
onely
by
the
secrete
illumynation
of
the
holy
ghoste
can
attayne
to
the
perfection
of
faith
.
Ro●…
As
S.
Paule
plainely
teacheth
in
the
tenth
to
the
Romaines
.
26
Trewely
Father
,
soo
it
was
thy
good
pleasure
.
E.
Or
,
So
O
father
,
it
was
done
,
because
it
pleased
thee
hauinge
poynted
the
same
before
by
thy
euerlasting
counsell
.
M.
Here
wee
are
admonysshed
that
the
counselles
of
God
in
his
woorkes
and
iudgementes
ought
not
to
be
dyscussed
,
●…es
coun●…d
pour●…n
not
●…red
.
but
rather
to
be
praised
and
commended
,
onely
contentinge
oure selues
with
this
sayinge
.
It
is
thy
good
pleasure
.
C.
For
trewely
God
requireth
no
harder
thinge
of
vs
,
then
that
his
wyll
be
vnto
vs
in
stede
of
excellent
reason
and
iustice
.
He
doth
often
tymes
inculcate
and
beate
into
our
heades
,
that
his
iudgementes
are
a
profounde
depthe
and
bottomlesse
sea
:
and
yet
notwithstandynge
wee
rashelye
caste
our selues
headlong
into
the
same
:
and
if
any
thinge
seme
vnpleasaunt
vnto
vs
,
we
frett
and
murmure
by
and
by
agaynst
the
same
,
yea
,
and
many
burste
out
into
open
blasphemies
.
But
the
lord
prescribeth
vnto
vs
this
rule
,
that
wee
shoulde
thyncke
all
thynges
that
please
God
,
to
be
well
.
27
Al
thinges
are
geuen
vnto
me
of
my
father
:
and
no
man
knoweth
the
son
but
the
father
:
neyther
knoweth
any
man
the
father
,
saue
the
sonne
,
and
he
to
whom
the
sonne
will
shew
him
.
C.
There
are
som
interpretours
which
do
amis
in
knitting
this
sentence
to
that
whiche
goeth
before
,
whiche
thincke
that
Christ
onely
spake
the
same
,
to
confirme
and
strengthen
his
disciples
with
greatter
fayth
,
to
the
preaching
of
the
Gospel
.
Where
as
truely
Christ
semeth
to
speke
it
for
on
other
cause
,
and
to
an
other
end
.
For
as
before
hee
shewed
that
the
church
was
gathered
together
by
Goddes
fre
election
:
euen
so
nowe
he
sheweth
howe
he
came
vnto
men
throughe
the
grace
of
saluation
.
For
when
many
heare
,
that
there
are
no
other
heyres
of
euerlastyng
lyfe
,
but
suche
as
were
chosen
before
the
foundation
of
the
worlde
,
by
and
by
they
enquyre
,
howe
they
knowe
the
secrete
counsell
of
God
.
And
so
they
cast
theym selues
in
a
whirle
poole
,
out
of
the
which
they
come
not
easely
agayne
:
but
Christ
aryghte
byddeth
men
to
come
vnto
hym
,
to
the
ende
they
may
receiue
the
certeintie
&
seale
of
theyr
saluation
.
The
sence
therefore
of
this
place
is
,
that
lyfe
is
declared
&
made
manifest
vnto
vs
in
christ
,
and
therfore
none
can
be
partaker
of
the
same
,
but
he
whiche
entereth
in
by
the
gate
of
faythe
.
Nowe
wee
se
how
he
ioyneth
faith
with
the
euerlasting
predestination
of
God
,
whiche
wicked
men
count
contrary
one
to
an
other
.
For
althoughe
our
saluation
were
alwais
hid
with
god
,
yet
notwithstanding
Christ
was
the
waterpipe
by
the
which
he
did
flow
vnto
vs
,
&
is
receiued
of
vs
by
faith
,
by
the
whiche
it
might
be
firme
,
&
ratified
in
our
harts
.
Wherfore
it
is
not
good
that
we
swarue
from
Christe
,
vnlesse
we
meane
to
for
go
our
saluation
.
And
no
man
kowethe
the
sonne
.
He
speaketh
this
,
because
men
shold
not
haue
a
wronge
opinion
and
iudgemente
of
his
maiestie
.
The
sence
therefore
of
this
place
is
,
that
if
we
wyll
know
what
Chryst
is
,
we
must
go
to
the
testimonye
of
his
father
,
who
alone
can
iudge
of
hym
aryght
,
and
knoweth
very
wel
what
appertaynethe
vnto
hym
.
For
if
we
iudge
and
immagyne
of
him
,
accordyng
to
our
owne
mynde
,
we
shall
robbe
and
despoile
hym
of
a
greate
part
of
hys
power
:
therfore
he
is
not
trewly
knowne
,
but
by
the
voyce
and
testymony
of
his
father
.
Allthoughe
a
voyce
alone
should
not
suffice
without
the
dyrection
of
Goddes
spiryte
.
For
the
power
of
Chryste
is
hygher
,
and
more
secrete
,
then
men
can
attayne
and
reache
vnto
,
vntyl
they
are
illuminated
from
aboue
of
the
father
.
Therefore
vnderstande
that
he
knoweth
not
the
father
for
hym selfe
,
but
for
vs
,
Obiection
.
to
the
ende
hee
myghte
reueale
hym
vnto
vs
.
Notwithstandynge
this
sentence
semeth
not
to
be
parfect
,
because
twoo
partes
of
the
same
seeme
to
be
dysagreable
,
one
wyth
the
other
.
As
concernynge
the
sonne
,
it
is
sayde
,
that
no
man
knoweth
the
father
,
sauinge
he
alone
,
and
to
whom
the
sonne
wyll
reueale
hym
.
And
as
concernynge
the
father
,
this
alone
is
spoken
,
that
he
alone
knoweth
the
sonne
:
no
mention
of
reuelation
being
made
.
Aunswere
.
We
answere
that
it
was
superfluous
to
repete
the
which
was
spoken
alredy
before
,
for
what
doth
that
former
geuing
of
thanks
containe
,
but
only
that
the
father
reueled
the
sonne
to
whom
yf
pleased
him
?
Where
as
now
therfore
it
is
added
,
that
the
son
is
knowen
of
the
father
only
,
it
is
as
it
were
,
the
shewinge
of
the
cause
:
for
this
thought
might
arise
.
What
nede
was
ther
that
the
sonne
should
be
reueled
of
the
father
,
which
offered
himselfe
to
be
seene
openly
of
all
men
?
Now
let
vs
note
vpon
what
occasion
it
was
said
that
the
sonne
was
knowen
of
the
father
alone
.
It
followeth
Neyther
knoweth
any
man
the
father
saue
the
sonne
.
This
knowledge
differeth
from
that
whiche
wente
before
.
For
the
sonne
is
not
said
to
know
the
father
,
because
hee
reuealeth
him
by
hys
spyrite
,
but
he
is
sayd
to
know
him
in
as
muche
as
hee
being
the
liuely
Image
of
the
father
,
Christe
is
the
Image
of
the
the
father
.
dothe
after
a
sort
in
his
owne
person
shewe
him
visiblye
.
So
that
wee
exclude
not
the
spiryte
,
but
wee
referre
the
reuelacion
(
of
the
whych
mencion
is
made
here
)
to
the
maner
of
knowledge
:
and
so
very
well
this
text
is
vnited
in
it selfe
.
For
Christ
confirmeth
that
whiche
hee
spake
before
,
that
al
things
were
geuen
to
him
of
his
father
,
to
the
ende
wee
might
know
that
the
fulnes
of
the
deyty
consisteth
in
him
.
This
therefore
is
the
some
of
this
text
.
It
is
the
gyft
of
the
father
that
the
sonne
is
knowne
,
bycause
by
his
holy
spyrite
,
hee
openeth
the
eyes
of
our
mynds
,
by
the
which
wee
beholde
the
glory
of
Chryst
,
whiche
otherwyse
is
hydden
from
vs
.
But
the
father
whyche
dwelleth
in
the
mydest
of
light
,
being
in
himselfe
incomprihensible
,
is
reueled
vnto
vs
by
the
Sonne
,
which
is
the
patterne
and
liuely
Image
of
him
,
to
the
ende
that
hee
should
be
sought
for
in
no
other
.
A.
Wherupon
the
Lorde
aunswered
Philip
(
which
requested
that
the
father
mighte
bee
sheewed
to
him
,
Iohn
.
14.
and
to
the
rest
of
the
Apostells
.
)
Philippe
hee
that
seeth
mee
,
seeth
the
father
also
.
Last
of
al
this
place
sufficiently
declareth
that
neither
the
vnbeleuing
Iewes
,
The
Papists
know
not
the
father
.
neyther
the
Turkes
,
nor
the
Papistes
whiche
reiecte
the
doctrine
of
Christe
,
doe
knowe
the
father
:
when
none
but
Christe
can
shewe
and
declare
hym
vnto
vs
.
28.
Come
vnto
mee
,
all
yee
that
laboure
and
are
heauye
laden
,
and
I
wyll
ease
you
.
Come
vnto
mee
,
all
yee
B.
He
doth
verye
well
inuyte
and
call
all
men
vnto
hym
,
after
that
hee
hath
declared
that
all
things
are
giuen
vnto
him
of
his
father
,
and
that
it
is
hee
onelye
that
geueth
the
knowledge
of
his
father
.
C.
By
this
so
gentle
and
louing
a
calling
hee
witnesseth
and
declareth
that
hee
is
ready
to
entertaine
and
receiue
all
men
,
if
so
bee
,
that
they
come
to
be
his
Disciples
.
For
although
hee
be
ready
to
shew
his
father
vnto
all
men
,
yet
notwithstandinge
the
greatest
parte
neglecte
to
come
,
because
they
feele
not
their
owne
necessity
.
Hy●●●
not●…
Chri●…
Hypocrites
regard
not
Christ
,
because
they
being
dronke
as
it
were
with
their
owne
righteousnesse
,
do
neyther
honger
nor
thyrst
after
his
grace
.
They
whiche
are
adicted
&
giuen
to
the
world
also
,
esteme
the
heauenly
lyfe
as
nothing
.
Therfore
Christ
in
vaine
shold
call
those
two
sorts
of
men
vnto
him
:
so
that
he
turneth
him
rather
about
to
those
that
are
myserable
,
&
afflicted
.
That
labour
and
are
laden
C.
Hee
calleth
those
laborers
,
and
laden
,
Affli●●●…tayn●…
men●…
Chri●…
whiche
feele
the
burthen
of
their
sinnes
&
sighe
vnder
the
waight
of
the
same
,
and
which
trauaile
for
the
quietinge
of
their
conscience
,
and
which
continue
poore
in
spirit
.
God
(
truly
)
dothe
humble
his
electe
and
chosen
by
dyuers
meanes
:
but
because
there
are
manye
which
beinge
oppressed
with
miseryes
,
do
remaine
neuertheles
obstinate
and
stubborne
:
Christ
calleth
those
laborers
&
laden
whiche
haue
their
consciences
afflicted
with
the
punishment
of
eternal
death
,
and
are
inwardly
so
vrged
with
their
sinnes
,
that
they
are
ready
euen
to
dispayre
:
the
which
sorrow
&
inward
griefe
in
deede
maketh
vs
moste
apte
to
retaine
the
grace
of
Christ
.
Wherfore
let
vs
suffer
the
proude
iusticiaries
,
to
seeke
for
health
,
by
their
owne
merites
:
let
vs
suffer
also
the
worldlings
to
flatter
themselues
with
the
felicity
and
prosperous
estate
of
this
worlde
:
but
let
vs
suffer
our selues
by
the
sting
of
conscience
to
be
broughte
vnto
Christ
.
And
because
Chryst
wyll
admit
no
other
into
the
fellowshippe
and
fruition
of
his
rest
and
quyetnes
,
but
suche
as
faynte
,
and
beginne
to
quayle
vnder
the
burthen
of
sinne
,
let
vs
vnderstande
that
there
can
be
no
poyson
more
pestiferous
and
pernicious
,
then
that
negligence
,
whych
that
false
and
deceytfull
opinion
of
earthly
felicitye
and
oure
owne
ryghteousnesse
bredeth
and
ingendreth
in
vs
.
Therefore
let
euery
man
dayly
awake
&
stir
vp
him selfe
,
and
first
of
all
let
hym
shake
of
from
him
the
vaine
delightes
and
pleasures
of
this
world
:
then
let
him
put
away
cleane
&
wholly
,
al
peruerse
trust
&
confidence
in
his
owne
righteousenes
.
But
we
must
note
that
no
man
can
aspire
and
come
to
this
repentance
,
by
his
own
power
,
●…h
not
●…l
to
●…to
〈◊〉
.
because
it
is
the
gift
of
God
,
Neither
doth
Christe
here
go
about
to
teache
what
man
may
do
of
him selfe
,
but
onely
he
declareth
with
what
affection
they
oughte
to
com
vnto
him
.
A.
For
this
saying
of
Christ
is
most
true
,
〈◊〉
6.
No
man
commeth
to
me
,
except
my
heuenly
father
draw
him
.
C.
But
they
which
go
about
to
restrayn
this
burthen
&
labour
to
the
legall
ceremonies
,
do
to
much
stretch
the
meaning
of
Christe
.
We
graunte
truely
that
the
burthen
of
the
lawe
,
is
intollerable
,
and
that
it
doth
discourage
the
mindes
of
men
,
but
we
must
be
mindefull
of
that
whiche
was
said
,
that
Christ
doth
reache
out
the
hande
of
his
mercy
to
al
those
that
are
afflicted
,
to
the
ende
he
mighte
make
a
dyfference
betwene
his
disciples
,
&
the
contemners
of
his
gospell
.
●…offe●…
scife
●…m
.
Also
we
muste
note
,
that
he
maketh
here
a
generall
calling
,
leaste
that
any
man
should
doubte
that
hee
had
not
fre
accesse
and
comming
vnto
Christ
Bu.
He
calleth
not
therfore
this
man
,
or
that
,
he
calleth
not
the
Iewes
alone
,
he
calleth
not
the
learned
,
the
noble
,
or
riche
onely
,
but
he
calleth
all
olde
and
young
,
Iewe
or
gentyll
,
learned
or
vnlearned
,
riche
or
poore
,
ye
,
so
generall
is
this
his
inuitation
,
that
he
refuseth
none
,
of
what
state
or
condition
so
euer
they
be
of
.
C.
And
yet
notwithstanding
they
whith
come
are
few
in
nomber
,
because
amonge
a
great
multitude
that
perishe
,
there
are
fewe
that
fele
theyr
destruction
.
And
I
wyll
ease
you
.
B.
Or
I
wyll
refreshe
you
.
This
refreshinge
is
not
to
bee
referred
to
meate
or
drynke
,
but
to
the
remedy
of
werines
.
As
if
he
should
haue
saide
,
I
wyll
make
you
rest
and
breathe
your selues
.
C.
Notwithstandinge
this
refocillation
or
refreshynge
,
whiche
hee
speaketh
of
,
and
promyseth
here
,
consysteth
in
the
remission
and
forgeuenes
of
our
synnes
,
whiche
alone
dothe
pacyfye
and
quiete
our
myndes
.
B.
For
so
soone
as
he
hath
geuen
vs
knowledge
of
hym selfe
,
that
we
shal
not
nede
to
doubt
,
but
that
our
sinnes
are
forgeuen
vs
of
the
father
through
him
,
and
that
we
are
made
by
hym
,
sonnes
&
heyres
of
euerlastyng
lyfe
:
what
thing
is
there
then
can
trouble
vs
?
yea
,
what
greater
peace
and
tranquillitie
of
the
mynde
can
there
be
then
this
?
Saynt
Paule
in
his
epistels
persisteth
muche
in
preachinge
and
setting
forthe
of
this
peace
.
Christ
alone
is
our
helpe
in
trouble
.
A.
Moreouer
this
pronoune
,
I
,
hath
a
great
Emphasis
and
force
in
it
,
I
(
saith
he
)
will
refreshe
you
.
As
if
he
shoulde
say
,
Why
do
ye
loke
for
ease
,
where
it
can
not
be
founde
?
Whye
do
ye
seke
in
vaine
:
I
am
he
alon
which
can
helpe
you
.
Therfore
(
leauinge
all
other
)
come
vnto
me
alone
,
that
ye
maye
possesse
the
trewe
peace
.
29
Take
my
yoake
vpon
you
,
&
learne
of
mee
,
for
I
am
meeke
and
lowly
in
hearte
:
and
ye
shall
fynde
reste
vnto
your
sowles
,
Take
my
yoake
.
C.
Because
we
se
many
abuse
the
grace
of
Christ
when
they
tourne
the
same
to
the
libertye
of
the
fleshe
.
Christ
therfore
after
he
had
promised
ioyful
rest
to
them
that
laboured
in
their
consciences
miserably
,
he
also
admonisheth
that
he
is
the
deliuerer
vpon
this
condition
,
that
men
shold
take
his
yoke
vpon
them
,
as
if
he
should
say
,
I
do
not
therfore
ease
you
of
the
burthen
of
sin
,
&
make
God
mercifull
vnto
you
,
to
the
ende
ye
shold
take
libertie
to
sinne
:
but
that
ye
being
erected
&
lifted
vp
by
his
grace
,
shold
also
take
the
yoke
vpon
you
,
&
according
to
the
spirite
,
to
restraine
the
lasciuiousenes
of
the
flesh
.
And
hereby
the
definition
of
that
rest
,
wherof
Christe
spake
,
is
gathered
:
namely
that
Christ
here
doth
not
exempt
,
or
exclude
his
disciples
,
from
the
burthen
of
the
crosse
,
that
they
might
liue
plesantly
,
but
rather
he
seketh
that
he
myght
exercise
than
vnder
the
yoke
of
discipline
,
&
kepe
them
vnder
the
banner
of
trouble
,
And
learne
.
M.
Some
reade
this
,
as
though
it
were
spoken
of
Chryst
,
to
the
ende
his
disciples
should
learne
mekenes
&
humilitie
:
but
there
is
an
other
meaning
of
these
woordes
,
as
thus
.
Because
through
the
contumacte
of
the
fleshe
,
wee
shonne
&
caste
of
the
yoke
of
Christ
as
sharpe
&
harde
,
he
seketh
to
frame
vs
after
his
ensaumple
This
therfore
is
the
sence
and
meanyng
of
these
wordes
:
Because
Christ
exhorted
his
discyples
to
beare
his
yoke
,
leaste
that
the
hardnes
of
the
same
shold
make
them
afraide
,
by
and
by
he
addeth
:
Learn
of
me
:
signifyinge
that
the
yoake
should
not
be
greuouse
vnto
vs
,
when
as
we
ar
accustomed
by
his
ensample
to
mekenes
&
humilitie
.
Let
vs
consider
that
he
sayth
in
an
other
place
,
the
seruaunt
is
not
aboue
his
maister
,
If
he
therefore
vouchsafed
to
beare
the
yoake
of
trouble
,
wee
must
not
disdayne
to
beare
the
same
.
And
ye
shall
fynde
rest
.
C.
For
so
longe
as
the
flesh
kycth
&
resisteth
,
so
long
we
are
troubled
:
&
when
they
go
about
to
please
god
otherwise
,
in
casting
of
the
yoake
of
Christ
,
they
wery
them selues
in
vayne
.
Euen
as
men
may
se
the
Papistes
,
The
Papists
reiect
the
yoke
of
Chryst
.
who
miserably
vexe
and
trouble
them selues
,
because
they
wil
not
be
vnder
the
yoke
of
Christ
.
But
this
spirituall
rest
,
whiche
the
lord
promyseth
to
those
that
com
vnto
hym
,
can
not
be
gotten
by
the
studye
and
industry
of
man
.
He
saith
trewly
ye
shall
fynde
:
but
before
hee
saide
,
I
wyll
ease
you
that
we
might
vnderstand
that
we
finde
this
ease
,
by
his
grace
&
power
.
30
For
my
yoake
is
swete
,
and
my
burthen
is
lyghte
.
The
yoake
of
Chryste
is
sweete
.
M.
Nowe
he
sheweth
an
other
reason
,
why
they
shall
finde
reste
by
his
yoake
,
namely
because
it
is
swete
and
light
,
not
harde
or
sharpe
.
C.
He
calleth
his
yoake
swete
,
when
as
notwithstandyng
there
is
nothing
more
hard
then
his
doctrine
,
and
crosse
,
which
he
laieth
vpon
vs
:
neither
is
there
any
thing
more
harde
then
the
lyfe
of
Christians
,
if
thou
haue
respecte
to
the
presente
condition
and
state
of
the
same
.
A.
But
if
thou
haue
respect
to
the
spirite
of
adoption
,
by
the
which
the
sonnes
of
god
are
led
,
&
if
thou
consider
the
disciplin
in
it selfe
,
it
will
seme
bitter
&
harde
to
the
fleshe
,
but
to
the
spirite
sweete
,
easy
,
and
light
.
As
witnesseth
s
.
Iohn
saying
.
This
is
the
loue
of
God
,
1.
Epist.
5.
that
we
kepe
his
commaundementes
,
and
his
commandements
are
not
greuouse
,
for
all
that
is
borne
of
God
ouercommeth
the
worlde
.
And
this
is
the
victory
that
ouercommeth
the
world
:
euen
our
faith
,
C.
Therfore
they
which
are
regenerate
by
the
spirite
of
God
,
are
framed
to
the
obedience
of
his
will
:
And
when
they
haue
once
tasted
what
Christ
is
,
&
what
they
owe
vnto
him
,
there
is
nothing
hard
.
Bu.
Last
of
al
,
by
this
sentēe
of
Christ
there
are
two
sortes
of
men
confuted
.
The
one
sorte
are
they
,
by
whose
wicked
boldenesse
,
and
troublesome
foolyshe
,
and
couetouse
lawes
,
the
Church
of
God
is
oppressed
.
The
other
sorte
are
they
,
which
so
sone
as
they
heare
that
men
are
iustifyed
onely
by
faith
in
Chryst
,
by
and
by
they
thynke
that
they
may
reiecte
all
godlynes
and
vertue
,
&
liue
in
Epicurisme
and
fylthy
pleasure
.
But
the
lorde
requireth
that
we
being
delyuered
from
the
handes
of
our
ennemies
should
serue
hym
,
submittyng
our selues
to
the
yoke
:
Luk●…
in
holynesse
and
ryghteousenesse
all
the
dayes
of
our
life
.
The
,
xii
.
Chapter
.
AT
that
tyme
Iesus
wente
on
the
sabboth
daies
thorow
the
corne
,
and
his
discyples
were
an
hungred
,
and
began
to
plucke
the
eares
of
corne
and
to
eate
.
At
that
time
Iesus
went
.
C.
In
this
hystory
it
was
the
Euangelistes
meanynge
and
pourpose
to
shewe
,
partelye
of
what
deuelishe
disposition
the
Phariseies
were
,
and
partely
to
declare
how
they
were
supersticiouselye
addycted
to
externall
and
triffelyng
thynges
,
in
so
much
that
they
counted
pure
and
deuoute
holynes
to
consist
in
the
same
.
For
they
accused
the
disciples
of
Chryste
,
because
they
in
theyr
iorneye
,
plucked
the
eares
of
corne
,
beinge
by
hunger
constrayned
therevnto
:
as
though
therby
they
had
broken
the
saboth
daye
.
Th●…
ti●●●●●…both●…
The
obseruation
trewely
of
the
saboth
was
a
holy
thyng
,
but
yet
not
in
suche
wise
as
they
immagined
namely
that
a
man
might
scarse
sturre
his
finger
vppon
the
same
,
without
grudge
of
conscience
.
Hypocrisie
therfore
was
the
cause
whye
they
were
so
scrypulous
in
lyght
matters
,
&
regarded
not
the
grosse
superstitions
,
in
the
whiche
they
wallowed
:
euen
as
Chryst
casteth
them
in
the
teethe
,
〈◊〉
3.
that
they
tythed
mynte
and
commyn
,
&
regarded
not
the
principal
points
of
the
Lawe
.
●…es
●…t
a
●…d
●…r
a
〈◊〉
And
this
is
always
the
manner
of
hypocrites
,
to
seke
for
libertie
in
great
matters
,
and
to
be
very
precyse
in
ceremonies
and
outwarde
tryfelinge
shewes
.
Hereupon
it
commeth
to
passe
that
they
so
seriously
contende
to
obserue
externall
rytes
:
because
they
seke
and
endeuour
them selues
,
to
worship
God
only
with
carnall
worshyp
.
But
malice
and
enuy
,
rather
then
superstition
pricked
than
forwarde
to
this
reprehension
:
because
they
were
not
so
captiouse
and
frowarde
to
others
.
But
it
is
profitable
for
vs
to
note
howe
they
were
affectioned
,
leaste
that
any
man
should
be
troubled
and
offended
;
because
the
doctours
of
the
law
were
suche
enemies
againste
Christe
and
his
disciples
.
E.
This
history
therfore
wyll
teache
vs
,
what
we
ought
to
thinke
of
all
the
ceremonies
of
the
lawe
and
howe
we
ought
to
vse
externall
&
outward
things
,
that
is
to
say
,
according
to
the
arbitrement
of
true
loue
.
Also
it
wyll
shewe
vs
the
obstinacy
of
the
reprobate
,
and
for
what
thinges
specially
hypocrites
do
contende
.
On
the
Sabboth
dayes
.
A.
Luke
saith
it
came
to
passe
on
an
after
principall
Sabaoth
.
C.
But
there
is
no
doubte
but
that
this
Sabaoth
pertayned
to
one
of
those
speciall
feaste
dayes
whiche
the
lawe
commaundeth
to
be
celebrated
euery
yeare
:
Therfore
some
thought
that
euery
other
twoo
dayes
,
the
Iewes
obserued
theyre
feastes
or
holy
dayes
:
but
because
after
the
exyle
into
Babylon
,
the
Iewes
dyd
so
distribute
their
festiuall
dayes
,
that
alwayes
one
daye
shoulde
come
betwene
,
therefore
their
opinion
is
refuted
.
They
speake
more
probabely
which
saye
that
it
was
the
laste
daye
of
solemnitie
,
whiche
was
as
holy
as
the
firste
,
in
all
poyntes
.
But
their
opinion
semeth
more
true
,
whiche
vnderstande
it
to
be
the
seconde
festiuall
daye
of
the
yeare
:
and
the
name
agreeth
very
well
to
haue
it
called
an
after
principall
Sabaoth
,
whiche
was
the
seconde
of
the
chiefe
and
yearely
festiuals
.
But
the
feaste
of
Easter
was
the
firste
and
chiefest
,
therefore
,
then
was
the
tyme
of
the
firste
fruites
as
it
myght
seme
,
B.
namely
as
concerning
haruest
,
when
the
eares
of
corne
were
rype
.
M.
But
it
came
not
to
passe
without
the
speciall
counsel
and
dispensation
of
God
,
that
the
disciples
of
Christe
on
this
holy
daye
,
aboue
all
others
should
be
so
hungry
,
and
that
they
should
go
through
the
fieldes
of
corne
,
specially
the
Phariseis
being
present
.
For
it
was
necessary
that
the
lorde
should
haue
occasion
offered
vnto
him
,
that
he
might
teache
,
what
they
should
thynke
of
the
holy
and
sacred
religion
of
the
Sabaoth
.
And
his
disciples
were
an
hungred
.
M.
Christe
might
sufficiently
haue
fed
his
Apostels
,
Iohn
.
6.
whiche
fed
fyue
thousande
men
with
a
littell
bread
.
But
he
did
rather
seke
that
his
disciples
in
suffering
this
,
shoulde
be
contented
with
meane
and
symple
fare
.
For
it
should
come
to
passe
(
as
it
came
in
dede
)
that
after
his
departing
,
2.
Cor.
11.
they
should
fele
hunger
:
therfore
he
thought
good
to
let
them
haue
some
felinge
of
that
(
he
beinge
present
)
whiche
they
afterwarde
shoulde
taste
in
his
absence
.
And
they
plucked
the
eares
of
corne
.
Bu.
The
hunger
of
the
disciples
reprehendeth
greatly
the
glottony
and
excesse
in
eating
and
drynking
,
whiche
we
vse
at
this
daye
.
2
But
when
the
Phariseys
sawe
it
,
they
sayde
:
Beholde
,
thy
disciples
do
that
whiche
is
not
lawefull
to
be
done
on
the
Sabaoth
daye
.
But
when
the
Phariseis
.
M.
The
Phariseys
as
righteous
and
men
godly
disposed
,
followed
Christe
among
the
reste
of
the
multitude
,
not
to
learne
of
hym
,
but
to
the
ende
they
might
marke
his
woordes
and
dedes
,
that
thei
might
haue
somwhat
to
carye
and
cauill
at
,
as
though
they
had
bene
studious
kepers
of
the
lawe
,
and
to
haue
speciall
charge
committed
vnto
them
,
for
the
obseruing
of
the
lyfe
and
religion
of
men
.
They
are
lyke
vnto
these
Phariseis
which
come
only
to
the
hearing
of
sermons
,
to
the
ende
they
may
carpe
and
cauill
at
the
same
.
Beholde
,
thy
disciples
do
that
.
C.
The
Phariseis
do
not
reprehende
the
disciples
of
Christe
,
because
they
plucke
the
eares
of
corne
out
of
an
other
mans
fielde
,
but
because
they
violate
the
Sabaoth
daye
.
As
though
in
dede
it
had
bene
so
ordeyned
that
men
beynge
hungry
,
should
rather
starue
&
perishe
,
then
they
should
remedy
or
preuente
the
same
.
The
vse
of
the
Sabaoth
.
But
truely
the
Sabaoth
was
ordeined
to
this
ende
,
that
the
people
sanctifying
them selues
vnto
God
,
shoulde
exercise
them selues
in
the
true
and
spirituall
worship
of
hym
:
And
that
they
forsakynge
all
worldly
busynes
,
should
geue
them selues
the
more
quietly
to
godly
deuotion
.
Wherfore
the
lawefull
obseruation
of
the
Sabaoth
ought
to
be
referred
to
the
ende
:
because
the
interpretation
of
the
lawe
ought
to
be
according
to
the
mynde
of
the
lawemaker
.
But
these
Phariseis
as
false
interpretours
,
rather
of
malice
then
of
ignoraunce
construe
the
doinges
of
Christ
to
an
euell
end
,
and
take
the
same
being
neuer
so
well
mente
,
in
euell
parte
.
Where
as
Matthewe
&
Marke
saye
,
that
the
Phariseis
made
this
obiection
vnto
Christe
,
and
Luke
sayth
,
that
they
made
it
to
the
disciples
,
there
is
no
great
difference
:
For
it
is
probable
that
the
disciples
were
so
vexed
,
that
the
accusation
was
layde
to
the
maister
him selfe
.
For
it
may
be
that
after
they
had
begon
with
the
disciples
,
they
came
vnto
Christe
,
imputinge
that
as
a
faulte
in
hym
,
which
his
disciples
had
done
.
As
if
they
should
haue
sayd
,
beholde
,
what
disciples
thou
hast
,
se
howe
well
thou
instructest
them
?
Why
doste
thou
not
rebuke
them
for
breakyng
the
Sabaoth
day
.
3
But
he
sayde
vnto
them
,
haue
ye
not
redde
what
Dauid
did
when
he
was
an
hungred
,
and
thei
that
were
with
him
?
Bu.
The
lorde
striketh
his
aduersaries
with
the
testimonie
of
scripture
,
defending
the
dede
of
his
disciples
,
and
expounding
the
lawe
of
God
,
as
concerning
the
Sabaoth
.
What
Dauid
did
.
C.
Christe
refuteth
the
cauillation
that
was
obiected
by
fiue
argumentes
.
First
,
he
excuseth
his
disciples
by
the
example
of
Dauid
.
For
Dauid
flyinge
from
the
wrathe
of
Saule
,
when
that
hee
required
foode
of
Achimelech
the
prieste
,
1.
King.
21.
he
hauing
no
common
meate
to
geue
hym
,
obteyned
that
the
holy
bread
might
be
geuen
vnto
him
.
If
necessitie
excused
Dauid
,
the
lyke
may
excuse
others
.
Whereupon
it
followeth
,
that
the
ceremonies
of
the
lawe
are
not
violated
when
godlynes
is
not
hurte
.
Christe
also
taketh
this
for
a
graunt
,
that
Dauid
was
voyde
of
all
blame
,
because
the
prieste
is
commended
by
the
holy
ghost
,
whiche
suffered
hym
to
take
the
shewe
breades
.
M.
But
we
must
note
that
he
alleageth
not
the
example
of
Dauid
simplely
,
but
saythe
,
haue
ye
not
redde
?
As
who
should
saye
,
haue
ye
no
knowledge
of
that
which
is
so
manifest
and
commen
in
the
scriptures
?
If
you
haue
redde
it
,
howe
commeth
it
to
passe
that
ye
accuse
not
and
condemne
Dauid
,
hauing
committed
the
like
fact
that
my
disciples
haue
done
.
4
Howe
he
entred
into
the
house
of
God
,
and
did
eate
the
shewe
breades
whiche
were
not
lawefull
for
hym
to
eate
,
neyther
for
them
that
were
with
him
,
but
only
for
the
pristes
.
Howe
he
entred
into
the
house
.
Exo●…
M.
That
is
into
the
Tabernacle
.
But
for
the
priestes
onely
.
Reade
the
nyne
and
twenty
of
Exodus
,
Le●…
&
the
fower
and
twenty
of
Leuiticus
.
When
as
Christe
saythe
,
that
it
is
lawefull
for
none
to
eate
of
those
breades
,
but
the
priestes
onely
,
we
must
vnderstande
it
by
the
common
Lawe
.
For
if
Dauid
had
done
any
thyng
contrary
to
right
,
Christ
should
in
vayne
haue
alleaged
his
example
:
But
necessitie
made
that
lawefull
whiche
was
forbodden
to
a
certaine
ende
and
purpose
.
According
to
the
prouerbe
,
Necessitie
hath
no
lawe
.
N●…
hath●…
M.
For
always
extreame
hunger
hath
a
prerogatiue
,
As
saithe
the
common
prouerbe
,
Hunger
breaketh
through
stone
walles
.
The
lord
therefore
here
aunswered
the
churlishe
and
full
bellies
,
whiche
will
beare
and
consider
nothing
of
their
neighbours
necessitie
.
For
so
it
commonly
commeth
to
passe
that
he
whiche
neuer
feleth
the
violence
and
necessitie
of
hunger
,
can
not
take
pitty
vpon
suche
as
are
hungery
:
the
whiche
we
commonly
sée
in
many
that
are
riche
.
The
ryche
man
whereof
Luke
maketh
mention
,
Luk●…
was
altogether
ignoraunte
of
the
hunger
that
Lazarus
suffered
.
5
Or
haue
ye
not
redde
in
the
Lawe
,
howe
that
the
priestes
in
the
Temple
breake
the
Sabaoth
,
and
yet
are
blamelesse
.
〈◊〉
2.
Or
haue
ye
not
redde
.
C.
This
is
the
seconde
argument
,
by
the
whiche
Christe
proueth
the
violation
of
the
Sabaoth
(
of
the
which
the
Iewes
so
muche
complayne
)
to
be
without
faulte
:
because
it
was
lawefull
on
the
Sabaoth
dayes
to
offer
sacrifice
,
to
circumcise
infantes
,
and
to
doo
all
other
thynges
whiche
pertaine
to
the
worship
of
God
.
Whereby
it
followeth
that
the
duties
of
godlines
are
not
contrary
one
to
the
other
.
Nowe
if
the
Temple
sanctifie
handlabourers
,
in
sacrifices
,
and
externall
worshyp
then
muste
the
holines
of
the
true
and
spirituall
Temple
,
purge
the
worshippers
that
pertayne
to
hym
,
from
all
vyce
,
synce
they
labour
in
the
offices
of
godlynes
.
And
in
this
worke
of
godlines
,
were
the
disciples
greatly
occupied
,
for
thei
offered
their
soules
being
consecrated
throughe
the
Gospell
vnto
God
.
This
argument
Matthewe
onely
toucheth
.
That
the
priestes
in
the
temple
breake
the
Sabaoth
.
C.
This
is
an
improper
kynde
of
speache
,
by
the
whiche
Christe
frameth
hym selfe
to
the
hearers
.
For
the
lawe
when
it
byddeth
men
to
abstayne
from
their
workes
,
prohibiteth
them
not
to
do
those
thynges
that
are
holy
.
So
that
Christ
counteth
it
sufficient
,
if
the
labours
concerning
the
Temple
offende
not
God.
6
But
I
say
vnto
you
that
here
is
one
in
this
place
greater
then
the
Temple
.
M.
They
thoughte
peraduenture
that
the
thyng
whiche
the
priestes
did
worke
in
the
temple
on
the
Sabaoth
daye
,
dyd
pertayne
to
the
worship
of
God
(
whiche
was
fulfilled
by
sacrifice
)
and
that
they
were
excused
by
the
Temple
of
God
.
To
these
cogitations
Christe
aunswereth
,
●…ent
●…e
to
〈◊〉
that
if
the
holynes
of
the
Temple
did
not
onely
excuse
,
but
also
require
the
worke
to
be
done
by
the
priestes
on
the
Sabaoth
daye
,
the
same
holines
ought
much
more
to
excuse
these
my
disciples
,
whiche
are
chosen
to
the
ministery
.
For
they
offer
not
vp
carnall
offeringes
&
oblations
,
with
the
externall
swerde
,
but
with
the
spirituall
swerde
of
the
Gospell
,
they
consecrate
and
offer
vp
vnto
God
the
soules
of
the
faithfull
.
Whereas
therefore
he
saith
here
,
that
there
is
a
greater
then
the
Temple
in
this
place
,
it
oughte
to
be
vnderstoode
of
the
healthe
of
men
,
the
whiche
seing
it
is
better
in
the
sight
of
God
,
then
the
Temple
and
sacrifices
,
it
doth
better
excuse
a
great
deale
the
dede
of
the
Apostels
,
than
the
doinges
of
the
priestes
.
7
But
if
ye
wiste
what
this
were
:
(
I
wyll
haue
mercy
and
not
sacrifice
)
ye
wold
not
haue
condemned
innocentes
.
But
if
ye
knewe
.
C.
Matthewe
onely
maketh
mention
of
this
thirde
argumente
also
:
In
the
which
Christe
reproueth
the
Phariseis
,
because
they
do
not
consider
for
what
cause
the
ceremonies
were
commaunded
and
to
what
ende
they
did
pertayne
.
And
truely
this
hath
bene
a
common
vyce
alwayes
:
Therefore
the
Prophete
Osee
rebuketh
and
reproueth
the
men
in
his
tyme
,
Osee
.
6.
because
they
beyng
addicted
to
ceremonies
,
regarded
not
the
duties
of
charitie
.
And
truly
God
him selfe
crieth
that
he
estemeth
more
of
mercy
then
of
sacrifice
:
Signifying
vnder
this
woorde
,
mercy
,
the
dueties
of
charitie
by
a
figure
called
Synecdoche
,
euen
as
the
external
worshyp
of
the
lawe
,
is
comprehended
vnder
sacrifice
.
The
same
sentence
Christe
applieth
to
his
tyme
,
and
accuseth
the
Phariseis
,
because
they
wreste
the
Lawe
of
God
amisse
into
a
wronge
sence
,
because
also
they
reiectinge
the
seconde
table
,
set
their
whole
affiance
vpon
ceremonies
.
Bu.
As
if
he
shoulde
saie
,
Where
as
you
iudge
of
the
Sabaoth
and
all
other
thinges
pertayning
to
religion
amisse
,
it
commeth
hereby
so
to
passe
,
because
alwayes
ye
cleaue
to
much
to
externall
thynges
,
to
the
whiche
ye
attribute
more
then
true
godlynes
wyll
beare
:
and
in
the
meane
tyme
ye
pretermite
,
internall
and
true
pietie
,
that
is
to
saye
,
faythe
in
God
,
the
feare
of
God
,
charitie
and
mercy
:
than
which
thinges
nothing
can
be
more
necessary
.
One
place
of
the
Prophete
Esaye
(
if
that
you
were
curable
)
might
reduce
you
into
the
way
,
and
rightly
informe
your
mindes
,
wherby
ye
might
more
rightly
and
more
truely
iudge
of
religion
,
and
the
obseruation
of
the
Sabaoth
.
Then
should
ye
not
so
ignorauntly
haue
condemned
my
disciples
,
whiche
haue
offended
nothynge
,
neither
against
God
,
neither
against
the
faythe
,
nor
against
charitie
:
Yea
then
you
wold
haue
vnderstoode
,
that
that
lawe
as
concerning
the
Sabaoth
had
not
been
violated
and
broken
for
plucking
vp
one
eare
of
corne
.
Question
.
C.
Notwithstanding
,
some
man
may
demaunde
here
,
why
God
saythe
in
this
place
of
the
Prophete
,
that
he
regardeth
not
sacrifice
,
when
he
hath
commaunded
the
same
in
the
lawe
.
It
may
be
aunswered
,
Aunswere
.
that
external
rytes
of
them selues
haue
no
force
,
neither
are
they
required
of
God
,
but
only
in
respecte
of
their
ende
to
the
whiche
they
are
made
and
directed
.
Furthermore
,
the
lorde
doth
not
reiecte
them
,
but
comparing
them
to
the
workes
of
charitie
,
he
teacheth
that
they
are
of
lesse
estimation
in
his
sighte
then
these
.
A.
As
wee
haue
declared
before
in
the
nynthe
chapter
.
C.
Neither
doth
this
let
but
that
the
worship
of
God
may
be
placed
in
the
hiest
degree
in
the
perfection
of
righteousnes
:
then
,
that
the
duties
of
men
,
shoulde
be
set
in
the
seconde
place
nexte
vnto
the
same
.
Ye
would
not
haue
condemned
.
C.
By
the
testimony
of
the
Prophete
,
Christ
plainely
concludeth
that
his
Apostels
were
without
blame
:
because
God
exercising
his
people
in
the
rudimentes
of
the
lawe
,
woulde
not
haue
miserable
men
to
die
with
hunger
.
M.
In
effecte
Christe
blameth
the
Phariseis
in
twoo
thinges
:
Firste
of
ignoraunce
,
whiche
greued
them
much
,
they
challenging
to
them selues
the
keyes
of
knowledge
:
Secondly
of
iniustice
,
because
they
condemned
innocentes
.
8
For
the
sonne
of
man
is
lorde
,
euen
ouer
the
Sabaoth
.
C.
Some
knitte
this
sentence
with
that
whiche
goeth
before
,
that
there
is
one
present
greater
then
the
Temple
:
but
it
semeth
rather
to
differ
from
the
same
.
For
at
the
first
Christe
alluding
it
to
the
temple
,
affirmed
that
whatsoeuer
was
ioyned
with
his
holynes
,
was
not
the
trasgression
of
the
lawe
.
But
here
he
saith
that
he
hath
power
to
deliuer
his
apostels
from
the
necessitie
of
the
obseruing
of
the
Sabaoth
.
The
sonne
of
man
(
sayth
he
)
by
his
power
,
may
vse
the
Sabaoth
as
other
ceremonies
of
the
lawe
.
And
truely
the
obseruaunce
of
the
lawe
without
Christ
is
miserable
,
from
the
whiche
he
onely
doth
deliuer
,
by
indewing
vs
with
the
fre
spirite
of
adoption
.
A.
This
therefore
is
the
fourth
argument
,
taken
of
the
power
of
Christe
.
Marke
addeth
,
Ma●…
The
Sabaoth
was
made
for
man
,
and
not
man
for
the
Sabaoth
.
C.
The
effecte
of
the
fifte
argument
is
that
he
doth
amis
,
which
turneth
the
Sabaoth
to
the
destruction
of
man
,
for
whose
sake
God
ordayned
the
Sabaoth
.
The
Phariseis
sawe
that
the
disciples
of
Christe
were
godly
occupied
,
they
sawe
that
they
were
wery
with
the
laboure
of
their
iourney
,
&
also
that
they
were
oppressed
with
hunger
:
and
yet
not
withstandinge
,
they
grudge
that
these
poore
weried
and
hungry
men
,
should
sustayne
and
nouryshe
their
feble
bodies
with
a
fewe
graynes
of
corne
.
They
therefore
whiche
thynke
that
the
obseruation
of
the
Sabaoth
is
abrogated
by
this
place
,
are
deceyued
,
for
as
muche
as
Christe
onely
declareth
what
the
right
&
true
vse
of
the
same
is
.
For
although
he
a
littell
before
affirmeth
that
he
is
the
lorde
of
the
Sabaoth
:
Yet
not
withstanding
,
the
full
tyme
of
the
abrogation
was
not
as
yet
come
,
because
the
veale
of
the
temple
was
not
cut
or
rente
away
.
9
And
he
departed
thence
and
wente
into
their
Synagoge
.
Bu.
To
the
same
effecte
,
ende
and
purpose
,
this
story
must
be
broughte
,
to
the
whiche
the
other
going
before
was
referred
.
C.
Namely
that
the
Scribes
were
malitiously
bente
to
calumniate
and
cauill
at
all
the
doinges
of
Christ
,
and
therfore
it
was
no
marueile
if
his
enemies
were
so
dyuerse
to
please
when
theyr
mindes
were
so
infected
with
mischiefe
.
But
we
se
that
this
is
a
custome
among
hypocrites
,
only
to
followe
the
shadowed
righteousnes
of
the
lawe
,
and
to
stande
rather
vpon
the
forme
,
then
in
the
substaunce
of
a
thing
.
First
of
all
,
therefore
let
vs
learne
here
to
bring
with
vs
,
pure
myndes
,
and
voyde
of
al
euell
affections
,
when
we
go
to
learne
,
or
to
iudge
of
any
matter
.
For
if
hatred
,
if
disdayne
,
if
ambition
,
or
any
suche
vyce
raigne
in
oure
myndes
,
we
shall
not
be
onely
iniurious
vnto
men
,
but
also
contumelious
against
God
tourning
his
light
into
darkenes
.
No
man
voyde
of
mallice
,
woulde
haue
condemned
the
worke
of
God
,
whiche
these
doctours
let
not
to
do
.
Whereupon
came
this
furor
and
madnes
,
but
onely
vppon
this
,
that
they
bare
a
tyrannous
hate
against
Christe
?
●…ght
not
●…rre
ce●…es
be●…
word
〈◊〉
.
Moreouer
we
are
admonished
to
beware
,
that
we
attribute
not
more
vnto
ceremonies
then
is
mete
and
conuenient
,
and
pretermit
to
the
chiefest
poyntes
of
the
lawe
.
And
went
into
their
Synagoge
.
M.
Into
their
Synagoge
,
whiche
euen
nowe
condemned
the
disciples
as
breakers
and
defilers
of
the
Sabaoth
.
In
the
whiche
we
maye
note
the
truste
of
a
good
conscience
in
Christe
,
and
his
exceadinge
goodnes
towarde
the
people
.
For
he
neyther
feared
to
go
into
the
Synagoge
of
the
wicked
Phariseis
,
and
there
to
shew
him selfe
openly
,
neither
did
he
withdrawe
his
benefites
from
the
people
for
the
malice
of
the
Iewes
,
neither
did
he
let
to
reprehende
and
reproue
the
blyndnes
of
the
Phariseis
.
A.
By
the
which
example
al
those
ought
to
arme
them selues
,
whiche
are
called
of
God
to
the
ministery
of
the
woorde
.
10
And
beholde
,
there
was
a
man
which
had
his
hand
dried
vp
,
and
they
asked
him
saying
:
is
it
lawfull
to
heale
on
the
Sabaoth
daye
?
because
they
might
accuse
hym
.
And
beholde
there
was
a
man
.
B.
When
Christ
had
not
sufficiently
perswaded
the
Iewes
as
concerning
the
keping
of
the
Sabaoth
he
toke
a
myracle
in
hande
,
or
the
testimony
of
his
father
,
whereby
he
mighte
make
them
beleue
that
he
taughte
that
whiche
was
godly
and
righte
.
M.
The
Euangelist
therefore
sheweth
,
that
there
was
fitte
and
conuenient
occasion
offered
to
them
bothe
,
namely
to
Christe
,
and
to
his
aduersaries
:
as
if
he
should
haue
said
,
So
sone
as
he
was
entered
into
the
Synagoge
,
there
was
fitte
and
apte
occasion
offered
,
wherby
both
the
power
of
Christ
and
also
the
obstinate
blyndnes
of
the
Phariseis
,
might
be
declared
.
B.
Let
vs
also
note
here
that
God
dothe
dispose
all
thynges
,
●…rou●…
by
the
sure
rules
of
his
prouidence
.
And
they
asked
him
.
C.
Marke
and
Luke
saye
that
they
onely
marked
hym
whether
he
woulde
heale
him
on
the
Sabaothe
daye
:
Matthewe
doothe
more
playnelye
expresse
that
he
was
asked
a
question
by
worde
of
mouthe
.
But
it
is
likely
that
there
were
healeed
diuers
others
before
vppon
the
Sabaoth
dayes
.
Here
therefore
they
taking
occasion
,
demaunde
whether
he
thought
it
lawefull
to
do
againe
or
reiterate
that
whiche
he
had
done
before
.
But
truely
,
it
became
them
to
waye
and
consider
,
whether
it
were
a
deuine
,
or
humane
woorke
to
make
a
hande
wythered
,
and
dryed
vp
to
haue
his
palpable
sence
and
motion
,
only
with
a
woorde
,
or
by
touchinge
the
same
.
For
God
appointing
the
Sabaoth
,
made
not
a
lawe
for
hym selfe
,
neither
did
he
thereby
bynde
hym selfe
to
any
seruitude
or
bondage
,
but
that
he
myghte
exercise
his
wyll
and
pleasure
,
as
well
vppon
the
Sabaoth
dayes
,
as
on
other
dayes
.
It
was
to
muche
madnes
therefore
,
to
moue
this
question
,
as
though
they
might
restraine
the
doinges
of
God
,
and
appointe
hym
an
order
for
his
workes
.
Because
they
myght
accuse
him
.
B.
Note
here
the
Scribes
and
Phariseis
,
who
semed
to
excell
all
men
in
wysedome
and
holynes
of
lyfe
,
and
yet
notwithstanding
,
they
seke
occasion
to
intrappe
Christe
,
to
the
ende
they
might
accuse
and
destroy
hym
.
11
But
he
sayde
vnto
them
:
whiche
of
you
is
it
,
if
he
hath
a
shepe
fallen
into
a
pitte
vpon
the
Sabaoth
daye
,
that
would
not
take
him
,
and
lift
him
out
.
C.
Christe
sheweth
here
agayne
what
is
the
true
obseruation
of
the
Sabaoth
:
and
reproueth
them
also
for
their
captiousnes
,
in
that
they
go
about
to
cauill
at
his
doinges
.
For
if
any
mans
shepe
had
fallen
into
a
pitte
no
man
woulde
haue
bene
against
the
plucking
of
hym
out
againe
:
But
loke
howe
muche
more
a
man
doth
excell
a
beaste
,
so
muche
the
more
lawful
it
is
to
helpe
hym
.
It
is
manifest
therefore
,
that
if
a
man
do
helpe
the
necessitie
of
his
brother
,
he
doth
not
breake
the
rest
commaunded
of
the
lord
,
though
it
be
on
the
Sabaoth
daye
.
This
similitude
is
not
made
mention
of
,
neither
in
Marke
nor
in
Luke
onely
,
they
saye
that
Christe
did
demaunde
,
whether
it
were
lawfull
to
do
good
or
euell
on
the
Sabaoth
daye
.
For
he
whiche
looseth
a
mans
lyfe
,
is
gilty
of
euell
,
and
he
differeth
not
from
a
murtherer
,
whiche
helpeth
not
his
brother
being
in
peryll
of
his
lyfe
,
We
ought
rather
to
breake
the
Sabaoth
daye
than
the
rule
of
charitie
.
if
he
maye
.
Christe
therefore
reproueth
them
which
vnder
the
colour
of
holy
reste
,
will
constrayne
men
to
do
that
whiche
is
euell
:
because
they
do
not
onely
offende
(
as
it
was
sayde
before
)
whiche
do
any
thinge
contrary
to
the
lawe
,
but
also
whiche
neglecte
their
dutie
.
Here
also
we
see
that
Christe
vsed
not
alwayes
one
manner
of
reasons
to
repell
the
calumniation
of
the
Iewes
,
Iohn
.
5.
because
here
he
disputeth
not
of
his
deuinitie
,
as
he
doth
in
another
place
as
may
appeare
in
the
fifte
chap
of
Iohn
.
12
And
howe
muche
is
a
man
better
than
a
shepe
?
Therefore
it
is
lawfull
to
do
good
on
the
Sabaoth
daye
.
A.
Here
he
bryngeth
in
(
to
confirme
that
whiche
he
saide
)
an
argument
of
the
lesse
to
the
more
.
M.
As
if
he
should
saye
,
denye
it
if
ye
can
:
If
you
care
for
those
thinges
that
are
your
owne
,
&
that
with
laboure
and
paine
do
seke
to
saue
a
shepe
on
the
Sabaoth
daye
:
howe
then
wyll
ye
blame
me
whiche
seke
not
that
which
is
myne
owne
,
but
serue
&
helpe
my
neighbours
through
loue
,
sauinge
soules
,
not
shepe
,
and
that
with
my
woorde
without
any
laborious
and
troublesome
busines
?
If
you
offende
not
in
sauinge
a
shepe
on
the
Sabaoth
daye
,
howe
muche
lesse
do
I
offende
in
sauing
soules
on
the
Sabaoth
daye
?
For
howe
muche
a
man
doth
excel
a
shepe
,
I
leaue
it
to
your
own
iudgement
Therefore
it
is
lawfull
.
This
is
the
conclusion
of
the
premisses
:
It
is
lawefull
to
do
good
vnto
a
beaste
on
the
Sabaoth
daye
,
therefore
it
is
lawfull
to
do
good
vnto
a
man
on
the
Sabaoth
daye
.
13
Then
sayde
he
to
the
man
:
stretche
forth
thy
hande
.
And
he
stretched
it
forth
,
and
it
was
whole
agayne
lyke
vnto
the
other
.
Then
sayde
he
to
the
man
.
A.
Before
these
woordes
Luke
saith
,
Luke
,
6.
But
he
knewe
their
thoughtes
.
C.
If
Matthewe
saye
true
,
they
did
plainly
declare
by
their
mouthe
,
what
they
had
in
their
hartes
.
Christe
therefore
dothe
not
aunswere
to
their
secrete
cogitation
,
but
to
their
manifeste
wordes
.
But
it
may
stande
both
wayes
,
that
they
spake
openly
,
and
that
Christe
did
iudge
of
their
secrete
affection
:
Neyther
did
they
professe
in
what
the
Scribes
did
catche
or
intrappe
him
,
as
Matthewe
expresseth
their
captions
interrogation
&
cauill
:
Luke
therefore
meaneth
nothing
els
,
but
that
their
deceites
&
wyles
were
knowne
vnto
Christ
,
although
by
words
they
pretended
another
thing
.
Marke
addeth
that
he
loked
rounde
about
vpon
them
with
wrath
.
Ma●…
And
not
without
cause
,
so
great
was
their
wicked
obstinacy
.
For
to
the
ende
we
may
know
that
his
wrathe
was
iust
and
holye
,
he
saithe
moreouer
that
he
was
sory
for
the
hardnes
of
their
hartes
.
First
of
all
therefore
,
Christe
is
sory
,
because
men
exercised
in
the
lawe
of
God
,
are
so
muche
blynded
.
But
because
malice
had
blynded
them
,
he
myngeleth
his
sorowe
with
wrath
.
A
〈◊〉
zeale
This
is
the
true
moderation
of
zeale
,
that
when
we
are
carefull
with
sorrowe
for
the
destruction
of
wicked
men
,
then
also
we
are
very
angry
against
their
impietie
.
Christ
therefore
is
angry
,
but
with
his
anger
,
the
griefe
and
sorrowe
for
our
blyndnes
is
myngeled
:
by
the
whiche
he
declareth
his
louing
kindnes
towardes
vs
,
namely
that
although
we
through
our
obstinate
pertinacy
,
and
wilfull
blyndnes
,
do
prouoke
him
to
wrath
,
yet
notwithstanding
.
he
of
his
louing
kyndnes
towardes
vs
,
doth
no
lesse
sorrowe
then
a
father
for
the
stobornes
and
blyndnes
of
his
children
.
And
as
this
place
doth
testifie
that
Christ
was
not
voyde
and
free
from
humane
affections
,
euen
so
hereby
we
gather
,
that
the
passions
by
them selues
were
not
vitious
,
because
they
were
not
exceadinge
and
out
of
measure
.
But
we
,
W●●
an●…
om●…
because
of
our
corrupte
nature
,
can
not
obserue
a
meane
and
moderation
,
so
that
we
can
not
be
angry
and
moued
to
wrathe
without
synne
.
Therefore
we
must
pray
vnto
God
,
so
to
directe
our
affections
by
his
holy
spirite
,
that
we
in
our
anger
offend
not
.
Stretche
forth
thy
hande
.
B.
When
he
had
proued
both
by
reason
and
example
,
that
it
was
not
only
lawfull
,
but
also
always
necessary
to
do
good
vppon
the
Sabaoth
daye
,
specially
vnto
men
,
he
healed
the
man
.
In
the
whiche
healinge
we
muste
note
,
that
he
cured
hym
with
his
worde
,
only
,
not
mouinge
his
hande
,
or
any
externall
thing
,
as
he
was
wonte
to
do
at
other
tymes
,
to
the
ende
they
might
haue
the
lesse
cause
to
calumniate
,
or
cauyll
against
him
.
For
howe
could
he
violate
or
breake
the
Sabaoth
with
his
woorde
.
Therby
he
teacheth
vs
,
that
it
is
not
sufficient
to
do
well
,
but
also
we
muste
remoue
euery
stone
or
impedimente
,
that
our
doings
may
haue
fauour
with
euery
man
.
For
so
we
see
that
Christe
dothe
in
this
place
:
he
set
the
man
with
the
wythered
hande
in
the
myddest
,
to
the
ende
they
beholding
his
misery
,
might
counte
it
a
good
&
charitable
deede
to
heale
hym
,
though
it
were
on
the
Sabaoth
day
.
Then
by
conuenient
interrogation
,
he
admonisheth
that
it
shal
be
vnlawefull
at
no
time
to
doo
good
,
muche
lesse
on
the
Sabaothe
daye
.
For
to
do
a
holy
thynge
accordinge
to
charitie
on
the
holy
daye
,
is
accordinge
to
the
commaundement
of
the
lorde
.
Last
of
all
,
by
an
example
of
them selues
,
he
proueth
the
same
:
A.
And
at
the
lengthe
he
restoreth
healthe
vnto
the
man
.
14
Then
went
the
Phariseis
oute
,
and
helde
a
counsell
againste
hym
,
howe
they
might
destroy
hym
.
B.
Hetherto
the
Euangelist
hath
shewed
of
the
religion
of
the
Sabaoth
,
and
of
the
externall
worship
,
whiche
is
the
exercise
of
that
whiche
is
internal
,
which
is
farre
more
excellent
,
and
of
suche
waighte
and
importaunce
,
that
the
externall
without
the
internall
worship
,
is
of
no
proffite
:
Nowe
it
followeth
,
howe
this
doctrine
of
pietie
is
receiued
,
whereby
we
learne
againe
how
it
will
be
receiued
of
the
world
,
to
the
ende
of
the
same
.
The
Phariseis
went
out
to
take
counsell
how
they
might
destroye
him
.
C.
Beholde
nowe
how
the
reprobate
,
●●er
●…o●…
in
their
obstinate
madnes
go
about
to
resiste
the
power
of
God
.
For
they
being
conuicte
,
confounded
,
&
ouercome
in
their
malice
,
doo
more
and
more
power
out
their
poyson
.
This
truely
is
a
horrible
and
monstruous
thing
,
that
the
chiefe
doctours
of
the
lawe
,
which
had
the
gouernement
of
the
churche
,
shoulde
go
about
lyke
theues
to
moue
sedition
.
But
such
is
the
malice
of
the
reprobate
&
wicked
,
that
they
desire
to
haue
all
thinges
that
are
against
their
lust
&
will
to
be
extinguished
though
they
proceade
from
God
him selfe
.
●…de
●…rde
●…to
〈◊〉
.
Bu.
The
wickednes
of
the
world
can
in
no
wyse
beare
and
abyde
the
puritie
and
simplicitie
of
the
Gospell
,
&
therefore
,
it
goeth
wonderfully
about
,
by
all
meanes
to
intrap
&
intangle
the
ministers
of
the
same
,
transforming
it selfe
into
many
shapes
,
&
at
the
length
taketh
counsell
how
it
may
suppresse
not
only
the
truth
it self
but
also
the
ministers
of
the
same
&
to
destroy
them
bothe
together
.
C.
Marke
addeth
that
the
Phariseis
toke
counsell
with
Herodes
seruauntes
or
officers
,
(
whiche
were
called
Herodians
)
whome
notwithstanding
they
hated
wonderfully
.
Whherby
we
may
note
their
exceding
malice
,
in
that
they
could
nowe
at
this
tyme
,
for
the
hatred
they
bare
vnto
Christ
insinuate
&
cloke
with
such
,
Tyrauntes
that
are
enemies
one
to
an
other
becon
frendes
to
destroy
Christe
.
as
afore
time
thei
abhorred
&
detested
.
For
although
the
tyrauntes
of
this
worlde
are
at
debate
&
strife
one
with
another
,
yet
notwithstanding
to
destroy
Christ
&
his
power
,
with
one
consent
they
can
linke
&
vnite
them selues
in
frendship
.
A.
Furthermore
,
Luke
declareth
that
the
Phariseis
were
filled
with
madnes
.
Was
not
this
a
wonderfull
madnes
to
hate
the
lorde
for
so
singuler
a
benefite
shewed
with
so
great
modestie
?
Yes
vndoubtedly
,
but
this
is
the
common
practise
of
the
wicked
,
that
when
they
are
tried
by
the
goodnes
of
God
,
then
chiefly
doth
the
power
of
Sathan
shewe
it self
in
them
.
Ephe.
2.
For
as
S.
Paule
saith
the
wicked
spirite
is
of
great
force
in
them
.
15
But
when
Iesus
knewe
thereof
,
he
departed
thence
,
and
muche
people
followed
him
:
and
he
healed
them
all
.
But
when
Iesus
knewe
.
C.
In
that
Christ
seketh
to
escape
by
flight
,
it
is
not
to
be
imputed
to
any
feare
that
was
in
him
.
Iohn
.
7.
For
as
he
did
flie
at
this
time
,
so
did
he
diuers
times
afterward
,
because
the
time
in
the
which
he
should
suffer
was
not
yet
com
,
but
when
the
fulnes
of
time
was
expired
he
did
not
let
to
offer
him self
to
the
death
yea
,
euen
to
the
most
shamefull
death
of
the
crosse
.
Again
it
is
euident
that
he
was
rather
by
his
heauenvly
power
then
by
flight
,
Philip.
2.
preserued
,
for
otherwyse
it
had
bene
no
hard
matter
,
if
the
Iewes
would
haue
persecuted
hym
,
to
haue
found
hym
:
neither
did
he
hide
him selfe
in
caues
,
but
had
alwaies
a
great
multitude
following
him
,
and
by
the
myracles
that
he
wroughte
,
had
great
fame
also
.
He
fled
therefore
out
of
their
sighte
only
because
he
would
not
kyndell
their
madnes
,
whiche
would
haue
increased
more
and
more
by
his
presence
.
There
followed
him
a
great
multitude
.
The
Phariseis
go
aboute
to
kyll
Christe
,
and
the
multitude
followe
hym
.
Iohn
.
7.
M.
Wherupon
the
Scribes
and
Phariseis
sayde
.
Do
any
of
the
Rulers
and
Phariseis
beleue
on
hym
?
But
the
common
people
whiche
knowe
not
the
lawe
,
are
cursed
.
At
this
daye
we
maye
heare
the
lyke
sayinges
of
the
wicked
:
Saye
they
,
These
lewde
fellowes
,
(
meanynge
the
preachers
of
the
woorde
)
seduce
the
rude
and
ignoraunte
people
,
but
what
wyse
man
,
or
what
is
he
of
reputation
that
regardeth
them
?
But
let
vs
consider
for
what
cause
the
Scribes
and
Phariseis
did
not
followe
Christe
.
Did
not
they
see
what
Christe
did
?
Yes
,
vndoubtedly
very
well
.
Wherefore
then
do
not
they
also
with
the
multitude
followe
hym
?
Surely
if
the
lyke
affection
had
bene
in
them
that
was
in
the
multitude
,
they
had
followed
Christe
also
:
But
because
the
lyke
was
not
in
them
,
therefore
they
dyd
the
contrary
.
And
he
healed
them
all
.
C.
Here
he
sheweth
the
promptnes
and
readines
of
Christe
,
in
healing
the
infirmities
and
diseases
of
the
people
,
to
this
ende
,
that
we
shoulde
rather
consider
his
goodnes
,
mercy
,
and
louing
kyndnes
,
then
the
power
of
healing
,
with
the
whiche
he
was
endowed
.
16
And
charged
them
that
they
shoulde
not
make
hym
knowne
.
C.
But
Marke
in
steade
of
this
,
semeth
to
place
some
other
speciall
matter
,
namely
,
that
he
charged
the
vncleane
spirites
to
holde
their
peace
,
whiche
proclaymed
hym
to
be
the
sonne
of
God
.
But
we
will
shewe
in
an
other
place
,
why
he
woulde
not
admit
the
testimony
of
these
.
Notwithstanding
,
there
is
no
doubt
,
but
that
God
caused
the
deuels
to
make
this
confession
:
But
after
that
Christe
had
shewed
,
that
they
were
subiect
to
his
power
,
he
did
not
without
cause
reiecte
their
testimony
.
But
that
which
Matthew
saith
,
is
more
large
,
namely
that
Christ
forbad
them
to
publishe
the
fame
of
those
signes
and
miracles
that
he
did
:
not
that
he
wold
haue
them
wholely
suppressed
,
but
that
they
hauing
nowe
taken
roote
,
shoulde
bringe
forth
their
frute
in
dewe
and
conuenient
tyme
,
whiche
tyme
as
yet
was
not
come
.
For
we
knowe
that
Christ
did
not
dally
,
or
tryfell
in
his
miracles
,
that
is
,
he
wroughte
them
not
without
some
serious
effecte
to
come
,
but
he
had
this
regarde
,
to
proue
hym selfe
thereby
to
be
the
sonne
of
God
,
and
the
redemer
of
the
worlde
.
He
came
therefore
by
lyttell
and
littell
to
the
lyght
,
and
as
it
were
by
degrees
or
steppes
:
neyther
was
he
any
other
wyse
made
manifeste
what
he
was
,
then
the
time
which
was
ordeined
of
his
father
before
would
suffer
.
Thei●…
in
se●…
scure●…●…ry
of
〈◊〉
forth●…
This
now
is
worthy
the
notinge
here
,
that
whyle
the
wicked
go
about
to
frustrate
&
obscure
the
glory
of
God
,
they
make
the
same
the
more
to
appeare
,
&
peruerte
their
owne
imaginations
,
by
the
secrete
counsell
of
God
,
who
worketh
the
same
,
&
confoundeth
their
deuises
as
foolishe
.
For
althoughe
they
expulsed
him
from
one
place
,
his
glory
shyneth
straightwaye
in
an
other
,
yea
,
more
then
it
did
before
.
17
That
it
might
be
fulfilled
whiche
was
spoken
by
Esay
the
Prophete
,
whiche
saythe
.
B.
The
Euangeliste
alleageth
this
place
,
to
commende
the
wonderfull
mekenes
&
modestie
of
Christ
,
by
the
whiche
he
gaue
place
to
his
aduersaries
,
when
as
he
might
haue
destroyed
them
,
&
also
in
a
moment
confounded
them
:
but
he
rather
through
pacience
wayghted
when
iudgement
should
be
cast
forthe
to
victory
:
to
declare
also
that
he
woulde
go
to
the
Gentiles
,
&
that
he
would
teache
them
by
his
Apostels
.
C.
Therfore
Mathew
vnderstandeth
not
that
the
prophecy
of
Esay
is
altogether
fulfilled
in
this
,
the
Christe
prohibited
the
rumors
of
his
deuine
power
:
but
in
this
part
also
a
trial
of
his
mekenes
was
declared
,
which
is
set
forth
by
Esay
in
the
persone
of
the
Messias
Mathew
also
by
this
circumstaunce
intended
to
shew
that
the
glory
of
the
deuinitie
of
Christ
was
not
therfore
the
lesse
to
be
estemed
,
because
he
appered
vnder
the
shewe
of
infirmitie
And
truly
to
the
same
ende
&
scope
did
the
holy
ghost
direct
the
eyes
of
the
Prophete
.
For
because
the
fleshe
doth
always
couet
and
desyre
an
externall
shewe
and
bewty
,
leaste
that
the
faythfull
shoulde
seke
for
the
like
in
the
Messias
,
the
spirite
of
God
witnesseth
that
he
shal
be
altogether
vnlyke
to
earthly
kinges
,
who
to
the
ende
they
may
get
vnto
them selues
admiration
,
whethersoeuer
they
come
,
they
styr
vp
great
shoutes
&
cries
,
and
they
fill
the
citties
and
townes
with
tumultes
.
Now
let
vs
beholde
howe
aptly
Matthewe
applieth
the
prophecie
of
the
Prophete
to
the
present
cause
,
or
matter
in
hand
.
For
because
it
pleased
God
to
put
vppon
his
sonne
an
humble
&
base
estate
,
●…p.
2
,
least
that
the
rude
&
ignoraunt
should
conceiue
any
offence
by
his
contemptible
,
&
obscure
condition
,
both
the
Prophete
,
and
Matthewe
to
preuente
this
(
I
say
)
pronounce
that
it
was
so
decreed
before
hande
,
not
rashely
but
by
the
will
of
God
.
Hereupon
it
followeth
that
all
they
do
amis
,
whiche
despyse
Christe
,
because
his
externall
condition
aunswereth
not
,
or
is
not
agreable
to
the
desires
of
the
fleshe
.
Neither
is
it
mete
that
we
imagin
or
thinke
of
Christ
according
to
our
wyt
,
reason
,
or
understanding
,
but
simpely
it
is
necessary
that
he
be
imbraced
as
Christe
,
whiche
is
sente
and
offered
vnto
vs
of
God
the
father
.
So
that
he
is
vnworthy
of
saluation
,
whiche
despyseth
the
humilitie
of
Christe
,
with
the
whiche
the
almighty
God
witnesseth
that
he
is
pleased
.
18
Beholde
my
seruaunt
,
whome
I
haue
chosen
,
my
beloued
in
whome
my
soule
delighteth
.
I
will
put
my
spirite
vpon
hym
,
and
he
shall
shewe
iudgement
to
the
Gentiles
.
Beholde
my
seruaunt
.
E.
Some
translations
haue
,
Behold
my
sonne
,
but
the
Hebrew
woorde
Abdi
,
whiche
is
redde
in
the
prophecie
of
Esay
,
〈◊〉
.
2
dothe
rather
signifie
a
seruaunt
then
a
sonne
.
The
Greeke
woorde
is
ambiguous
,
and
may
be
taken
for
either
of
them
.
But
as
touching
the
matter
.
God
,
to
the
ende
he
might
bynde
vs
,
(
as
it
were
)
to
his
wyll
,
doth
shewe
,
euen
as
with
his
finger
,
him
,
whome
he
wyll
sende
,
and
to
this
ende
pertayneth
this
worde
of
demonstration
,
beholde
.
The
lyke
reason
is
in
the
Epithetes
or
tytels
followyng
,
in
the
whiche
he
calleth
hym
his
seruaunt
,
and
his
chosen
,
in
whome
his
soule
delighteth
.
For
whereupon
commeth
it
to
passe
,
that
men
dare
presume
to
measure
Christe
by
their
reason
and
sence
,
but
only
because
they
consider
not
that
their
redemption
dependeth
vppon
the
mere
grace
of
God
.
But
this
is
to
wicked
,
and
grosse
a
libertie
:
That
when
God
offereth
vnto
vs
his
incomparable
treasure
,
we
esteme
and
make
pryce
of
the
same
,
according
to
our
fleshely
skyll
.
Christe
is
become
a
seruaunt
for
vs
.
Also
he
is
called
a
seruaunt
by
excellency
,
not
as
one
among
a
common
multitude
,
or
as
common
seruauntes
are
,
but
as
suche
a
one
to
whome
God
hathe
committed
the
charge
of
his
churche
or
congregation
,
and
the
redemption
of
mankynde
.
And
because
no
man
,
which
vsurpeth
honour
,
to
hym selfe
,
is
worthy
of
honour
,
but
he
whiche
is
truely
called
to
the
same
,
God
pronounceth
that
his
sonne
Christe
is
thereunto
called
and
chosen
by
his
heauenvly
and
euerlasting
decrée
and
councell
.
Therefore
he
saythe
.
Whome
I
haue
chosen
.
Whereupon
it
followeth
,
that
it
is
not
mete
for
men
to
reiecte
hym
,
whom
God
hath
chosen
.
And
truely
it
were
to
absurde
and
voyde
of
all
reason
,
that
the
holy
and
inuiolable
vocation
of
God
should
be
frustrate
and
of
none
effecte
,
at
our
will
and
pleasure
.
M.
He
sayde
therefore
to
be
the
elect
and
chosen
of
God
,
not
in
respecte
that
he
is
a
sonne
,
but
a
seruaunt
,
sente
into
this
worlde
for
our
redemption
.
Therefore
the
Prophetes
vsed
to
call
Christe
the
electe
and
chosen
of
God
.
And
the
hyghe
priestes
mockynge
hym
,
sayde
,
if
he
be
Christe
the
chosen
of
God
,
Luke
.
23.
let
hym
saue
hym selfe
.
Also
saynt
Peter
saythe
,
1.
Pet.
2.
If
so
be
that
ye
haue
tasted
howe
gracious
the
lorde
is
,
to
whome
ye
come
as
a
liuinge
stone
,
disalowed
of
men
,
but
chosen
of
God.
My
beloued
.
This
is
not
redde
in
the
Hebrewe
texte
.
In
whome
my
soule
delighteth
.
C.
Where
as
God
addeth
that
the
pleasure
of
his
soule
resteth
in
Christe
,
it
contayneth
more
matter
in
it
,
then
can
well
be
perceiued
at
the
firste
sighte
.
For
although
the
vocation
and
calling
of
vs
all
dothe
sprynge
from
the
frée
fauoure
and
grace
of
God
,
as
from
a
lyuelye
well
:
Notwithstandynge
,
this
is
synguler
in
Christe
,
because
in
his
persone
God
the
father
comprehendeth
the
whole
churche
with
his
loue
.
For
in
that
we
are
al
enemies
vnto
God
by
nature
,
his
loue
can
neuer
come
vnto
vs
,
except
it
beginne
first
at
the
heade
,
as
shal
be
declared
in
the
seuententh
chapter
followyng
.
There
is
no
perfect
loue
in
any
creature
sauing
Christ
alone
.
M.
There
is
no
firme
,
sure
,
and
perfect
loue
to
be
founde
in
no
creature
,
no
not
in
the
Aungels
in
heauen
,
but
in
Christe
him selfe
alone
.
I
wyll
put
my
spirite
vpon
hym
.
M.
Christe
in
respecte
of
his
humanitie
,
Math.
3.
was
appointed
and
consecrated
with
the
grace
of
the
holy
ghoste
,
before
he
executed
the
office
,
for
the
whiche
he
was
sent
.
Bu.
He
being
baptized
,
sawe
the
spirite
of
God
descending
and
resting
vpon
him
,
of
the
which
Iohn
the
Baptist
was
warned
before
by
these
wordes
.
He
whiche
sente
me
to
baptize
with
water
,
sayde
vnto
me
,
vpon
whome
soeuer
thou
sest
the
spirite
of
God
descending
and
restinge
,
the
same
is
he
whiche
baptizeth
wyth
the
holy
Ghoste
.
So
were
Moyses
,
Iohn
.
1.
Samuel
,
and
Dauid
,
consecrated
:
So
were
Elias
,
and
Elizeus
,
the
Prophetes
,
consecrated
also
.
There
is
all
so
yet
another
reason
for
the
which
Christ
is
sayd
to
be
endewed
with
the
holy
ghost
,
as
we
wyll
declare
anone
.
And
he
shall
shewe
iudgement
to
the
Gentyles
.
C.
The
Prophete
here
sheweth
briefely
the
office
of
Christ
,
which
was
to
declare
iudgement
to
the
Gentyles
.
But
by
the
name
of
iudgement
,
is
comprehended
the
state
of
the
Iewes
,
where
equitie
&
right
florished
.
Therefore
these
wordes
are
in
effect
,
as
if
the
Prophete
should
haue
sayd
that
he
shall
come
which
shall
restore
the
righteousnes
that
is
decaied
,
&
that
he
shal
be
the
moderator
&
guyde
not
of
one
people
only
,
but
shall
bring
also
the
Gentiles
vnder
the
rule
&
gouernement
of
God
,
among
whome
before
there
was
nothinge
but
vaste
,
rude
,
&
ignoraunt
behauiour
.
And
this
truly
was
the
office
of
Christ
to
spread
the
kingdome
of
God
,
which
was
shut
vp
in
a
corner
of
Iury
,
throughtout
the
whole
worlde
:
Psal.
110.
as
it
is
said
in
another
place
,
The
lorde
shall
sende
the
rodde
of
thy
power
out
of
Syon
.
A.
In
this
place
therefore
the
calling
of
the
Gentyles
is
prophecied
Also
the
manner
howe
iudgement
shall
be
declared
,
is
expressed
,
because
God
hath
endewed
Christe
with
his
holy
spirite
,
whiche
spirite
Christe
receiued
of
his
father
,
to
powre
vppon
all
those
that
are
his
.
For
he
teacheth
vs
not
by
a
voyce
or
by
wrytinge
onely
,
but
by
the
grace
of
his
holy
spirite
,
he
frameth
the
hartes
of
men
inwardly
to
the
obseruing
and
keping
the
true
and
perfecte
rule
of
righteousnes
.
And
without
the
operation
of
the
same
spirite
in
our
hartes
we
are
not
able
to
performe
any
thing
that
is
good
.
19
He
shall
not
stryue
,
nor
crye
,
neyther
shall
any
man
heare
his
voyce
in
the
streates
.
M.
This
is
spoken
of
the
mekenes
and
modestie
of
Christe
,
the
whiche
he
kepte
vnto
the
ende
,
and
with
the
whiche
he
ouercame
all
his
enemies
.
C.
For
there
shal
be
no
suche
manner
of
shouting
,
cries
,
and
tumultes
,
about
his
kingdome
,
as
is
in
the
worlde
:
Neyther
shall
his
kyngdome
consiste
of
pompe
and
violence
,
but
it
shall
be
humble
and
base
in
the
sighte
of
the
worlde
.
Yea
,
by
this
place
the
Euangeliste
sheweth
that
Christe
shoulde
not
reigne
violently
,
constrayninge
men
with
force
to
be
subiecte
vnto
hym
,
but
rather
mekely
with
longe
sufferaunce
,
forbearing
all
men
.
20
A
broused
Reede
shall
he
not
breake
,
and
smokynge
Flaxe
shall
hee
not
quenche
,
till
he
sende
foorthe
iudgement
vnto
victory
.
A
broused
Reede
.
M.
By
these
twoo
sayings
the
Euangelist
declareth
that
Christ
shall
rather
helpe
our
infirmitie
,
then
reiecte
our
weakenes
and
imbecillitie
.
The
Prophete
also
by
these
woordes
setteth
foorthe
the
wonderfull
clemency
and
mekenes
of
the
Lorde
,
in
that
hee
brake
not
the
afflycted
,
beynge
as
broused
quilles
or
Reedes
,
but
rather
comforted
,
erected
,
and
strengthened
them
.
Also
the
smookynge
Flaxe
,
whiche
was
almoste
extinguyshed
,
he
put
not
oute
,
but
kyndeled
and
gaue
more
lyghte
vnto
the
same
,
that
it
myght
clerely
burne
.
He
despysed
not
the
Publicanes
and
sinners
,
but
soughte
rather
by
all
meanes
to
saue
them
:
There
was
nothynge
so
weake
,
so
broused
,
and
so
muche
quenched
,
that
hee
strengthened
not
,
that
hee
made
not
whole
,
that
hee
kyndeled
not
agayne
with
his
holy
spirite
.
M.
All
the
whiche
thynges
tende
to
this
ende
,
that
the
mekenes
and
clemency
of
Christe
might
be
amiable
vnto
vs
,
which
is
despysed
in
the
worlde
.
And
truely
the
foolishenes
of
men
is
to
be
meruailed
at
,
that
they
thynke
the
lesse
honour
to
be
in
Christe
,
because
he
bendeth
hym selfe
accordyng
to
their
weakenes
gentely
,
and
of
his
own
accorde
.
If
he
should
appeare
in
his
glory
(
as
he
shall
for
certayne
,
when
the
fulnes
of
tyme
is
expyred
)
then
we
meruayled
not
so
muche
at
his
symplicitie
before
,
as
we
shal
then
wonder
at
the
excellency
of
his
glorious
maiestie
:
Yea
,
it
shall
so
muche
excell
that
the
bryghtnes
of
the
same
,
shall
rauishe
our
sences
.
Therefore
to
the
ende
,
the
clemency
and
gentlenes
of
Christe
mighte
be
reuerenced
and
hyghly
estemed
of
the
faythfull
,
the
Prophete
Fsaye
sheweth
howe
proffitable
and
necessary
it
is
.
Euery
man
knoweth
his
own
fragillitie
and
weakenes
,
whereupon
we
may
consyder
and
waye
howe
necessary
this
louing
kyndnes
,
mekenes
and
clemency
,
is
necessary
for
all
men
:
And
howe
necessary
it
is
for
men
to
be
spared
and
fauoured
at
the
handes
of
Christe
.
We
speake
not
here
of
the
vnfaythfull
,
which
are
altogether
voyde
and
destitute
of
the
sprite
of
grace
,
but
of
suche
as
are
called
of
the
Lorde
already
,
vntyll
hee
kyndle
the
lyghte
more
clerely
in
them
,
and
more
strongly
confyrme
them
.
●…e
com●…
brou●…des
.
Are
not
all
men
lyke
vnto
broused
Reedes
,
and
smokynge
Flaxe
?
In
that
Christe
therefore
tempereth
,
and
frameth
hym selfe
to
oure
infirmitie
,
fragillitie
,
and
weakenes
,
let
vs
attribute
the
same
to
his
inspeakeable
goodnes
,
and
imbrace
the
same
.
Notwithstanding
,
let
no
man
here
by
flatter
hym selfe
in
his
wyckednes
,
but
let
euery
man
endeuoure
hym selfe
to
proffite
,
and
go
forwarde
in
all
vertue
more
and
more
.
Let
vs
not
bende
,
beynge
nowe
confirmed
by
Christe
,
like
broken
Réedes
with
euery
blast
of
wynd
,
but
let
vs
growe
into
perfecte
strengthe
and
manhode
,
that
we
may
stande
stoutly
against
at
the
assaultes
of
Sathan
.
Let
not
oure
faithe
be
obscure
,
smokyng
and
darke
,
and
brynge
foorthe
small
sparkes
onely
:
But
let
it
brynge
foorthe
moste
clere
and
shynyng
beames
.
After
these
thynges
there
followeth
a
lyttell
sentence
in
the
Prophete
whiche
Matthewe
omitteth
.
The
woordes
are
these
,
But
faythfully
and
truely
he
shall
geue
iudgement
,
and
not
be
pensyue
nor
carefull
.
By
the
whiche
woordes
the
faythefull
manner
of
teachyng
of
the
Lorde
is
expounded
.
C.
Although
(
saith
he
)
he
do
comfort
and
strengthen
the
weake
,
yet
notwithstandynge
,
he
wyll
correcte
vyce
righteously
without
flattery
and
parciallitie
:
He
wil
sharpely
reproue
the
obstinate
and
contemners
,
as
maye
appeare
by
many
examples
of
the
Scribes
and
Phariseys
.
Because
therefore
vnder
the
coloure
and
pretence
of
this
place
,
as
concernyng
the
clemencie
of
Christe
,
some
falsely
pretende
that
all
men
without
exception
,
must
be
gentely
delte
with
all
:
We
must
note
the
difference
,
that
the
Prophete
did
put
betweene
the
weake
and
the
wicked
.
For
it
is
mete
and
conuenient
,
that
the
obstinacy
of
them
whiche
are
to
strong
and
stoute
,
shoulde
be
asswaged
and
beaten
downe
as
it
were
wyth
an
Iron
maule
.
And
that
they
whiche
go
about
in
all
places
,
eyther
to
brynge
in
darkenesse
or
els
are
faggottes
them selues
to
sette
on
fyre
,
shoulde
haue
theyr
darke
and
mysty
cloudes
dryuen
awaye
,
or
els
theire
burnynge
heate
extynguyshed
.
Therefore
as
it
is
the
partes
of
faythful
and
true
ministers
,
to
endeuoure
them selues
,
in
sparinge
and
bearing
with
the
weake
,
to
cherishe
&
encrease
the
grace
of
God
in
them
:
So
is
it
their
duetie
all
so
wysely
to
beware
and
take
hede
,
leaste
that
they
spare
theyr
obstinate
mallice
,
whiche
haue
no
affinitie
with
the
fumynge
flaxe
or
the
raced
Rede
.
Tyll
he
sende
forthe
iudgement
to
victory
.
C.
According
to
the
Hebrewe
texte
,
it
is
redde
otherwyse
,
namely
,
vntyl
he
bryng
forth
iudgement
in
truthe
.
Notwithstandynge
,
the
woordes
of
Matthewe
haue
a
greate
emphasis
,
to
the
ende
we
maye
knowe
,
that
ryghteousnes
was
not
set
in
the
worlde
without
great
contention
and
warre
against
Sathan
:
as
may
appeare
by
this
woorde
victory
,
whiche
is
neuer
obtayned
without
fighte
.
Perseuerance
pertaineth
to
the
ministers
of
Christe
.
The
Prophete
therefore
by
these
wordes
testifieth
Christe
to
be
so
constaunt
,
that
he
prosecuted
his
vocation
to
the
vttermoste
.
By
the
whiche
example
also
,
all
the
ministers
of
Christe
must
learne
to
perceiuer
and
continue
with
a
stoute
courage
and
strong
mynde
.
21
And
in
his
name
shal
the
Gentils
truste
.
C.
The
woordes
of
the
Prophete
are
otherwyse
,
as
thus
.
The
Iles
loke
for
his
lawe
.
But
althoughe
the
Euangeliste
Matthewe
haue
altered
the
woordes
,
yet
hath
he
not
chaunged
the
sence
,
namely
,
that
the
grace
of
Christe
shal
be
common
and
pertayne
to
the
Gentyles
.
For
the
promyse
pertayneth
to
all
nations
,
to
the
ende
all
the
partes
of
the
worlde
myght
taste
of
the
fruyte
of
the
newe
restitution
,
Iohn
.
110.
and
renouation
.
Reade
the
tenthe
chapter
of
Iohn
.
22
Then
was
brought
to
hym
a
blynde
and
dumbe
man
,
that
was
vexed
with
a
deuell
,
and
he
healed
hym
,
in
somuche
that
the
blynde
and
dumbe
,
bothe
spake
and
sawe
.
Then
was
brought
to
him
.
A.
When
was
this
done
?
Surely
when
he
was
come
into
the
house
,
and
the
multitude
come
vnto
hym
,
Mark.
3.
as
wytnesseth
saynt
Marke
.
As
touchyng
the
faythe
of
the
bryngers
of
these
blynde
men
,
there
is
no
mention
made
:
Notwithstandinge
,
in
that
they
brought
hym
,
it
appeareth
that
they
perswaded
them selues
muche
of
the
goodnes
of
Christe
.
A
blynde
and
dumbe
man
.
C.
Luke
speakyng
of
the
effect
,
Luke
.
11.
sayth
that
the
dumbe
man
was
possessed
with
a
deuell
.
Notwithstandinge
,
Matthew
saith
that
he
was
punished
with
a
double
plage
as
to
be
both
blynde
&
dumbe
.
It
is
moste
certayne
&
sure
,
that
many
were
blynde
and
dumbe
,
with
naturall
vices
:
But
it
is
apparaunt
and
euident
,
that
this
man
was
blynde
in
dede
corporally
,
and
wanted
the
vse
of
his
tongue
,
although
in
the
powers
perspectiue
,
and
in
the
naturall
instrumentes
of
his
tongue
,
there
was
no
defection
or
wante
at
all
.
Therefore
it
is
no
marueyle
if
so
greate
libertie
be
geuen
vnto
Sathan
,
to
vitiate
the
sences
of
the
body
,
when
by
the
iust
iudgement
of
God
he
corrupteth
and
peruerteth
all
the
faculties
of
the
mynde
.
And
he
healed
hym
.
R.
Here
appeareth
bothe
the
clemency
of
Christe
towardes
suche
as
are
miserable
,
Th●…
and
〈◊〉
God.
&
also
his
power
ouer
Sathan
.
It
is
a
token
of
clemency
in
that
he
taketh
compassion
and
pittie
vpon
this
afflicted
and
moste
myserable
creature
:
It
is
a
signe
of
his
power
also
,
in
that
he
casteth
out
Sathan
with
his
woorde
,
and
so
restoreth
this
Demoniake
being
both
dumbe
and
blynde
,
to
perfecte
healthe
.
In
so
muche
that
the
blynde
and
dumbe
,
both
spake
and
sawe
.
R.
Although
Sathan
out
of
measure
,
enuy
,
and
rage
very
furiously
,
yet
notwithstanding
.
Christe
forceth
him
to
stoupe
and
to
geue
place
.
Wherefore
let
vs
beleue
in
Christe
,
and
Sathan
shall
do
vnto
vs
no
manner
of
harme
.
23
And
all
the
people
were
amased
,
and
sayd
:
Is
not
this
that
sonne
of
Dauid
?
And
all
the
people
were
amased
.
B.
There
are
diuers
sortes
of
men
whiche
do
iudge
of
this
miracle
.
Some
wonder
,
and
are
amased
,
other
some
do
blaspheme
.
C.
But
where
as
all
the
people
were
amased
,
we
maye
gather
that
it
was
the
manifeste
power
of
God
,
which
did
so
rauishe
their
sences
,
that
they
were
voide
of
malicious
and
euill
affections
,
and
helde
with
a
certaine
admiration
.
For
how
could
it
come
to
passe
that
they
should
all
be
so
amased
,
excepte
the
thinge
it selfe
did
so
constraine
theim
?
And
truely
there
is
none
of
vs
,
but
we
may
behold
the
wonderful
power
of
God
in
this
history
,
as
in
a
glasse
.
Whereby
it
may
bee
gathered
,
that
the
myndes
of
the
Scribes
and
Phariseys
were
infected
with
deuelyshe
poyson
,
seinge
thei
were
not
afrayd
to
calumniate
,
sclaunder
,
and
blaspheme
this
so
excellent
and
wounderfull
a
worke
of
God.
Is
not
this
that
sonne
of
Dauid
Here
is
to
be
noted
the
frute
of
the
myracle
.
For
the
power
of
God
being
knowen
to
the
people
,
they
are
led
as
it
were
by
the
hand
vnto
faith
.
Not
that
they
did
so
sodaynly
profite
so
muche
as
they
oughte
:
(
for
they
speake
doubtingly
)
but
here
notwithstandinge
,
is
no
smale
profite
,
when
that
they
stirre
vp
their
myndes
so
diligently
to
enquyre
and
consider
of
the
glory
of
God
.
Some
thinke
that
they
make
a
playne
affirmation
,
saiyng
:
This
is
the
sone
of
Dauid
.
But
the
woordes
sounde
to
no
suche
effectte
,
and
the
matter
it selfe
declarethe
,
that
they
beinge
by
so
straunge
a
thinge
amased
,
iudged
not
perfectely
:
but
onely
they
thoughte
in
theyr
myndes
that
it
might
be
that
this
was
Christ
.
Neyther
did
they
gather
this
absurdely
by
the
miracles
whiche
Christe
wroughte
.
For
it
was
prophesied
before
that
Christ
sholde
do
suche
myracles
.
And
Christ
him selfe
sayth
,
〈◊〉
.
&
10.
The
woorkes
that
I
do
beare
wytnesse
of
mee
.
24
But
when
the
Phariseis
heard
it
,
they
saide
.
This
fellowe
driueth
the
deuils
no
otherwaies
out
,
but
by
the
helpe
of
Beelzebub
,
the
chiefe
of
the
deuils
.
C.
Because
the
Scribes
and
Pharyseis
had
nothinge
to
say
in
so
playne
and
euidente
a
thinge
,
they
blaspheme
that
whiche
was
done
of
Christe
,
by
the
power
of
God
:
being
not
content
onely
to
obscure
and
to
take
awaye
the
deserued
and
iuste
prayse
of
the
myracle
,
but
also
opprobriousely
to
rayle
of
the
same
,
as
thoughe
he
had
wroughte
it
by
magicall
exorcysme
,
and
that
which
they
coulde
not
attribute
vnto
men
,
they
attribute
vnto
the
deuil
,
as
though
he
had
ben
the
aucthour
of
the
same
.
As
concerning
the
woorde
Beelzebub
,
wee
haue
spoken
before
.
And
the
pryncipallitie
amonge
the
deuylles
wee
haue
touched
in
the
ninth
chapiter
.
25
But
when
Iesus
knew
their
thoughts
,
he
sayde
vnto
theim
,
Euerye
kyngedome
deuyded
against
it selfe
,
shal
be
brought
to
naught
.
And
euery
cyttie
or
house
,
deuided
agaynst
it selfe
shal
not
stande
.
But
when
Iesus
knewe
theyr
.
Bu.
Here
the
lorde
sheweth
that
he
dyrecteth
all
his
doinges
and
woordes
not
by
the
power
of
Sathan
,
but
by
his
owne
proper
power
and
strength
,
which
is
the
power
of
God
.
And
herevppon
he
gathereth
a
farther
matter
,
〈◊〉
hath
●…d
the
〈◊〉
of
〈◊〉
.
namelye
that
the
kyngedome
of
God
is
come
,
and
that
he
hym selfe
is
the
kynge
of
the
kyngdome
of
God
,
whiche
expoulseth
Sathan
,
the
prynce
of
this
world
Although
he
knew
well
enoughe
,
that
the
Scribes
beynge
full
of
mallice
,
woulde
take
in
euyl
part
what
so
euer
he
dyd
,
and
had
experience
often
tymes
also
of
the
same
:
Yet
notwithstanding
there
is
no
doubt
,
but
that
Mathewe
and
Luke
,
meane
that
Chryst
was
the
sercher
of
the
heartes
.
And
truely
there
is
no
doubte
but
that
they
spake
openly
agaynste
Christe
,
to
the
ende
he
mighte
here
theyr
opprobriouse
blasphemy
:
but
Christ
knewe
well
enoughe
by
his
holye
spirite
,
with
what
mynde
they
dyd
thus
cauyll
.
The
sence
therefore
is
this
,
that
Christ
dyd
the
more
vehemently
inueye
against
them
,
because
he
knew
the
mallice
which
they
had
conceyued
inwardly
in
theyr
heartes
againste
hym
.
M.
The
Euangeliste
therefore
by
these
woordes
declarethe
that
the
Pharyseyes
made
this
reproche
by
their
own
deceit
,
and
openly
against
their
owne
consciences
did
publishe
the
same
.
Euery
kingedome
deuided
.
C.
First
of
all
,
he
refuseth
the
reproche
and
slaunder
which
they
obiected
against
hym
,
by
a
prouerbiall
sentence
:
notwithstandinge
it
seemeth
but
a
slender
refutation
.
We
know
with
what
pollicies
and
subtilties
Sathan
doth
often
tymes
delude
,
setting
forthe
a
shewe
of
dissention
,
to
snare
mens
mindes
with
superstitions
.
Euen
so
the
exorcismes
in
the
Papacie
,
are
nothynge
els
but
shadowes
&
counterfaite
shewes
,
of
the
conflict
of
Sathan
against
him self
.
But
there
coulde
be
no
suche
iust
suspition
in
Christe
,
because
he
so
caste
out
the
deuils
out
of
men
,
that
he
restored
them
whole
and
sounde
vnto
God
.
The
deuyl
dothe
often
tymes
fayne
hym selfe
to
be
so
ouercome
,
that
hee
neuerthelesse
tryumpheth
:
But
Christ
with
open
might
encountered
with
the
deuyll
,
that
hee
might
wholly
ouerthrow
and
beate
him
downe
.
He
dyd
not
beate
hym
downe
in
one
parte
,
to
the
ende
he
might
the
more
stablishe
him
in
an
other
,
but
he
despoyled
him
in
all
partes
,
and
made
his
deuyces
of
no
effecte
.
Chryste
therefore
very
aptly
doth
reason
and
proue
that
he
hath
no
fellowshippe
or
agrement
with
him
:
because
that
Sathan
,
the
father
of
deceit
and
lies
,
hath
alwaies
a
care
and
is
very
circumspecte
to
preserue
his
kingdome
.
B.
The
reasons
therefore
,
by
the
which
the
lorde
declarethe
,
that
the
Phariseyes
bothe
thincke
and
speake
that
whiche
is
false
,
are
these
.
No
kyngedome
or
house
deuided
agaynste
it selfe
can
stande
:
if
I
therefore
by
the
power
of
deuilles
expell
and
cast
out
deuilles
,
the
deuyls
shoulde
be
deuyded
,
and
fyghte
one
against
an
other
,
and
so
their
kyngedome
coulde
not
stande
or
continue
:
but
you
see
that
the
kingedome
of
Sathan
doth
stande
and
abyde
in
great
force
,
and
inuincible
:
therfore
I
cast
them
not
out
by
their
power
.
Dissention
&
strife
is
a
dedly
thinge
.
By
the
waye
wee
are
to
be
admonyshed
here
,
howe
great
a
mischiefe
cyuill
,
and
mortall
dissention
is
.
Namely
such
,
that
it
destroyeth
howses
,
citties
,
and
kyngedomes
.
Of
this
there
are
many
examples
bothe
in
the
stories
of
the
Gentiles
,
and
also
in
the
sacred
histories
.
The
saying
of
Salust
is
not
vnknowne
to
vs
,
By
peace
,
and
concorde
,
small
thinges
growe
,
and
encrease
,
but
by
discorde
and
dissention
,
greate
things
are
wasted
,
consumed
and
brought
to
confusion
.
Esay
.
3.
And
the
Prophete
when
he
prophesied
of
the
destruction
of
the
kyngedome
of
the
Iewes
,
sayde
that
there
shoulde
be
cyuill
dissention
among
them
.
And
before
that
wonderfull
destruction
of
the
cittie
of
Hierusalem
,
ther
was
greate
dissention
and
stryfe
within
the
same
.
for
it
was
deuyded
into
three
pernitiouse
sectes
,
the
heades
the
chiefe
whereof
,
Iosep
.
li.
6.
cap.
13.
were
Symon
,
Iohn
,
and
Eleazarouse
.
Reade
the
sixt
boke
of
Iosephus
,
the
thirtenth
chapter
.
The
kyngdome
of
Rome
also
by
this
ciuyll
dissention
,
was
brought
to
confusion
,
and
by
the
same
is
lyke
to
come
to
destruction
agayne
.
By
the
dissention
of
the
twoo
Emperours
of
Constantinople
,
there
was
a
waye
made
to
the
empire
of
the
Turkes
,
and
to
the
destruction
of
the
empire
of
Rome
.
To
conclude
,
the
kyngedome
of
Hungary
,
felte
the
greate
inconuenience
and
hurt
of
this
mischiefe
.
But
Christ
did
prophesie
,
that
before
the
destruction
of
the
world
nation
shoulde
ryse
agaynst
nation
,
Math.
24.
and
kingedome
against
kingdome
,
26
And
if
Sathan
cast
out
Sathan
,
he
is
deuided
against
him selfe
,
How
then
shall
his
kyngedome
endure
?
M.
As
the
good
spirites
,
and
heauenlye
angelles
,
can
not
degenerate
from
theyr
goodnesse
,
&
be
contrary
to
them selues
,
euen
soo
the
euyll
spyrites
can
not
alter
theyr
mallice
,
that
nowe
they
should
begynne
to
do
good
vnto
mankynde
,
and
disagree
amonge
theim selues
,
and
also
degenerate
from
their
owne
nature
.
Wherefore
it
is
necessary
that
the
kingdome
of
Sathaan
,
onely
by
the
power
of
God
should
come
to
destruction
.
For
sathan
so
muche
as
in
hym
lyeth
,
gothe
about
to
ratifye
,
confirme
,
and
stablyshe
his
kyngdome
,
and
to
make
the
same
inuincible
.
27
Also
if
I
by
the
helpe
of
Beelzebub
,
cast
out
deuilles
,
by
whose
helpe
doo
your
children
cast
them
out
.
Therefore
they
shall
be
your
iudges
.
And
if
I
by
the
helpe
of
Beelzebub
.
M.
By
an
other
argument
he
proueth
that
to
be
false
whiche
the
Phariseyes
obiected
agaynste
hym
.
C.
For
trewly
they
were
wicked
and
vniuste
iudges
,
whiche
woulde
pronounce
a
diuerse
and
contrary
sentence
,
of
one
matter
,
accordynge
as
they
were
affectioned
toward
the
parties
.
But
this
inequalitie
doth
playnly
declare
,
that
equitie
and
right
did
not
preuayle
,
but
rather
blynde
loue
and
hatred
:
nay
rather
this
was
a
signe
of
wicked
selfe
loue
and
enuy
,
to
condemne
that
in
Christ
which
they
iudged
worthye
of
prayse
in
their
own
company
.
Some
take
these
wordes
(
your
children
)
in
this
place
,
for
the
children
of
the
whole
nation
of
the
Iewes
.
Other
some
referre
it
to
the
ancient
prophetes
.
But
truely
there
is
no
doubt
,
but
that
Christe
noteth
here
such
as
were
exorcistes
,
Act●…
Of
the
whiche
there
were
many
at
that
tyme
amonge
the
Iewes
,
as
plainely
apperethe
in
the
ninetene
chapter
of
the
Actes
of
the
Apostels
.
M.
He
goeth
about
therefore
to
shewe
that
the
Phariseies
,
beinge
hardned
with
hatred
and
enuy
against
hym
,
maliciousely
dyd
spreade
this
reproche
abroade
agaynste
their
owne
consciences
.
And
trewly
this
dissease
,
or
rather
obstinate
mallice
rayneth
very
much
in
these
our
dayes
,
in
so
muche
,
that
we
can
be
content
to
reprehende
a
thynge
in
one
,
and
iustyfie
the
same
in
an
other
.
And
wherof
procedeth
this
?
but
of
meere
hatred
:
not
that
wee
hate
the
euyl
,
(
for
then
we
would
reprehende
iustly
without
parcialitie
)
but
because
we
hate
the
parson
,
or
the
man
.
And
herevpon
it
commeth
,
that
we
note
and
straightly
marke
,
and
falsely
interprete
the
sayinges
and
doynges
of
hym
whom
we
hate
,
hauinge
no
consideration
whether
it
be
trewe
or
false
,
that
we
resiste
and
gainesaie
.
Therefore
they
shall
be
your
.
C.
This
is
spoken
improperly
in
this
sence
,
Your
condempnation
neede
not
farre
to
be
sought
for
:
The
myracles
that
I
doo
,
you
referre
to
Beelzebub
,
and
yet
yee
prayse
the
same
in
your
owne
chyldren
.
Therfore
ye
haue
that
at
home
,
whiche
is
sufficient
to
condempne
you
.
Notwithstandinge
this
sentence
may
be
taken
otherwise
,
namely
that
the
grace
of
god
is
reproched
,
whiche
often
tymes
was
shewed
by
exorsistes
,
as
in
workynge
of
myracles
.
For
although
they
wer
bastards
,
yet
notwithstandinge
the
lorde
would
,
not
depryue
them
,
and
leaue
them
altogether
destitute
of
his
power
to
the
ende
he
might
beutifie
the
preesthode
,
and
the
worshyp
of
the
churche
,
with
some
testimony
and
token
.
For
it
serued
much
for
the
purpose
,
to
haue
the
grace
of
god
and
the
power
thereof
to
be
disceuered
from
the
superstition
of
the
Gentiles
,
by
plain
and
euident
tokens
and
signes
.
Notwithstanding
the
interpretation
that
we
shewed
before
,
seemeth
to
be
the
true
&
proper
sence
and
meanyng
of
this
place
.
28
But
if
I
cast
out
deuyls
by
the
spyrite
of
God
,
then
is
the
kingdome
of
god
come
vnto
you
.
C.
Luke
wrytinge
this
Metaphorically
sayth
,
If
I
by
the
fynger
of
God
,
in
stede
of
the
spiryte
of
God
:
for
,
because
God
doth
woorke
by
his
spirite
,
and
declareth
his
power
,
this
name
of
fynger
is
aptely
applied
vnto
it
.
And
this
phrase
of
speche
also
was
common
among
the
Iewes
,
as
euydently
appereth
by
the
testymony
of
the
forcerers
of
Pharao
,
who
sayd
.
This
is
the
fynger
of
God.
●…s
.
8.
But
Christ
by
that
whiche
wente
before
,
gathereth
that
the
Scribes
were
vnthanckefull
vnto
God
,
whiche
wolde
not
haue
him
to
raigne
amonge
them
.
For
hytherto
he
hath
confuted
their
cauil
and
reproche
which
they
layed
against
him
:
Nowe
(
as
ouercome
and
put
to
scilence
)
he
denounceth
them
,
least
that
wickedly
they
should
set
them selues
agaynst
the
kingedome
of
God.
Neyther
doth
he
content
hym selfe
with
the
myracle
alone
:
but
by
occasion
therof
,
he
sheweth
the
cause
of
his
comming
,
signifyinge
that
they
muste
not
contente
them selues
with
one
only
dede
as
sufficiente
,
but
that
they
must
haue
a
consideration
of
a
further
matter
,
namely
,
that
God
by
reuealynge
his
Messias
,
wold
erecte
and
restore
theyr
saluation
whiche
was
decayed
,
and
stablishe
his
kingdome
also
amonge
them
.
We
see
therefore
here
howe
Christ
complaineth
of
their
ingratitude
:
because
furiously
they
reiected
and
put
from
theim
the
inspeakeable
grace
of
god
.
For
there
is
a
greate
Emphasis
in
this
woorde
(
is
come
)
because
God
the
redemer
willingly
appered
vnto
them
:
but
they
so
much
as
in
them
lay
,
put
the
same
from
them
,
yea
,
he
being
present
and
prest
to
worke
their
saluation
,
coulde
obtayne
no
place
among
them
.
R.
In
this
place
that
kingdome
of
God
is
not
vnderstoode
,
by
the
whiche
God
,
by
his
inscrutable
and
wonderfull
maiestie
dothe
raygne
in
heauen
,
and
in
earthe
,
but
that
whiche
was
promised
to
be
reuealed
and
admynistred
by
the
Messias
in
earthe
,
of
the
which
bothe
Moyses
and
the
Prophetes
haue
written
very
muche
.
For
where
it
was
said
that
the
seede
of
the
womanne
shoulde
treade
downe
the
head
of
the
Serpente
,
it
was
there
ment
,
that
the
Messias
shold
treade
downe
all
the
power
of
Sathan
,
Gene.
3.
and
that
he
shoulde
take
away
also
al
his
maledictions
and
curses
.
For
nowe
Iesus
,
that
sonne
of
Mary
is
come
,
whiche
expelleth
Sathan
by
manifest
myracles
,
and
treadeth
his
power
also
vnder
his
feete
:
What
therfore
now
remayneth
but
that
the
same
tyme
shoulde
be
come
,
of
the
which
the
Prophetes
most
playnly
haue
prophesied
before
,
in
the
which
tyme
the
Messias
is
at
hande
,
and
his
kyngedome
alredy
come
?
A.
It
can
not
be
therfore
,
but
that
these
Iewes
are
twise
vnthankfull
,
whiche
despised
the
fruite
of
soo
excellent
a
benefite
.
29
Or
elles
howe
can
a
man
enter
into
a
stronge
mans
house
,
and
spoile
his
Iewelles
,
excepte
he
fyrste
bynde
the
stronge
man
and
then
spoile
his
house
.
Or
elles
how
can
one
.
Bu.
Those
argumentes
which
went
before
,
(
because
they
did
as
it
were
after
a
sorte
graunt
to
the
aduersary
)
might
seeme
the
more
infiirme
and
weake
nowe
therefore
follow
more
strong
argumentes
,
and
of
greater
force
whiche
also
oughte
to
be
referred
to
the
same
state
,
whiche
the
lorde
hym selfe
euen
nowe
appointed
.
For
he
sheweth
by
an
infallible
demonstration
,
that
he
is
so
farre
from
the
fellowship
of
Sathan
that
he
is
rather
an
ennemy
vnto
him
then
otherwise
.
C
,
And
althoughe
the
Euangelistes
do
differ
a
lyttel
in
wordes
,
notwithstandinge
as
concerning
the
especiall
pointe
,
they
agree
in
one
:
for
Chryst
prosecuteth
that
,
whiche
he
touched
euen
nowe
,
as
concernyng
the
kingedome
of
God
:
and
sheweth
also
,
that
it
is
necessary
that
Sathan
be
violentely
expelled
,
to
the
ende
God
might
stablishe
his
kingdome
amonge
men
Wherefore
this
sentence
is
nothinge
elles
but
a
confyrmation
of
that
whiche
wente
before
.
But
to
the
ende
we
maye
the
better
remember
the
meaninge
of
Christ
,
Math.
8.
it
shall
be
necessary
to
call
to
minde
that
Analogy
which
Mathew
placed
amonge
the
visible
and
spirituall
graces
of
Christe
.
What
so
euer
Christe
therfore
did
vnto
the
bodies
,
hee
would
haue
the
same
referred
to
the
soules
:
so
,
when
he
delyuered
the
corporall
and
bodely
sences
of
men
from
the
tyranny
of
the
deuil
,
he
declareth
that
he
was
sent
of
the
father
to
be
a
reuenger
,
which
shoulde
abolyshe
and
put
awaye
the
spirytuall
tyrannye
,
whiche
hee
shewed
to
mennes
sowles
.
Nowe
let
vs
retourne
to
his
wordes
.
He
affirmeth
that
the
rule
and
power
can
not
be
taken
away
from
a
strong
and
valiaunt
tyrant
,
vntil
he
be
despoyled
of
his
armoure
and
weapons
:
because
,
vnlesse
he
be
constrayned
with
greatter
force
,
he
wyll
neuer
yelde
.
To
what
ende
is
this
spoken
?
First
wee
knowe
that
the
deuyll
in
many
places
is
called
the
prince
of
this
worlde
.
And
the
tyranny
whiche
he
vseth
,
is
garded
and
made
strong
,
with
aides
of
great
force
from
all
places
.
For
there
are
innumerable
snares
to
entrap
and
entangle
men
.
Yea
,
there
are
innumerable
and
infynyte
kyndes
of
daungers
and
harmes
,
with
the
which
he
kepeth
those
myserably
that
are
oppressed
,
vnder
his
feete
.
To
conclude
,
there
is
nothinge
that
setteth
hym
to
raygne
in
the
worlde
like
a
tyrant
,
not
that
he
can
do
any
thinge
against
the
wil
of
the
workeman
hym selfe
:
but
because
Adam
,
when
he
alienated
hym self
from
the
impery
and
kyngedome
of
God
,
dyd
bringe
all
his
posterytie
vnder
the
subiection
and
yoke
of
this
forraine
power
.
But
althoughe
the
deuyll
raineth
supernaturally
,
and
men
by
the
iust
iudgement
of
God
for
synne
,
are
subiecte
to
his
tyranny
,
notwithstanding
he
hath
a
peaceable
and
quiet
possession
of
the
kingdom
,
in
so
muche
,
that
he
may
tryumphe
ouer
vs
vnponished
,
vntyl
a
stronger
then
he
ryse
vp
againste
him
.
But
this
stronger
man
coulde
not
be
founde
here
in
earthe
,
when
that
no
abillitie
and
strength
was
lefte
vnto
menne
,
to
helpe
them selues
:
therefore
a
redemer
was
promysed
from
heauen
.
Nowe
Christ
sheweth
that
this
way
and
maner
of
redemption
is
necessary
,
to
wreste
and
take
away
that
from
the
deuyll
with
stronge
hande
,
which
els
he
wyll
neuer
let
go
,
and
departe
from
.
By
the
which
wordes
he
declareth
,
Th●…
re●…
wit●…
dest●…
S●…
that
men
hope
for
theyr
deliuerance
in
vaine
vntil
Sathan
be
ouercome
and
vanquyshed
,
by
violent
conflicte
.
M.
He
saythe
therefore
,
when
ye
se
the
ieweles
of
Sathan
taken
away
,
how
then
can
it
be
but
manifest
,
that
a
stronger
is
present
,
which
hath
ouerthrowne
Sathan
that
stronge
prynce
of
the
world
,
and
bounde
him
,
otherwise
he
wolde
not
haue
suffered
his
Iewelles
to
be
taken
away
?
C.
But
although
Christ
reproued
the
folishenesse
of
the
Scribes
,
because
they
were
ignorante
of
the
principles
of
the
kyngdome
of
God
:
yet
notwithstanding
this
obiurgation
and
reprehention
,
dothe
belonge
generally
to
all
suche
as
are
of
lyke
foolyshenes
.
There
is
no
man
which
wyll
not
boast
in
wordes
,
that
he
desyreth
the
kyngedome
of
God
,
and
yet
he
wyll
not
suffer
Christ
to
fyght
valiantly
,
(
as
nede
requireth
)
that
he
may
delyuer
vs
out
of
the
hande
of
the
tyrante
,
and
our
mortal
ennemie
.
Euen
as
,
if
one
beinge
sycke
,
shoulde
call
for
the
helpe
of
a
physition
,
and
yet
dothe
refuse
all
Phisicke
,
medycine
,
and
remedy
.
Nowe
let
vs
note
,
for
what
pourpose
Christe
brought
this
parable
,
namelye
that
hee
mighte
shewe
that
the
Scribes
are
aduersaries
to
the
kingdome
of
God
,
the
beginning
wherof
they
maliciouslye
withstoode
.
Notwithstandynge
,
let
vs
learne
,
because
wee
are
all
subiecte
to
Sathan
,
that
God
doth
no
otherwyse
bestow
his
kingdome
vppon
vs
,
then
to
deliuer
vs
frome
that
vnhappie
,
sorowful
and
seruyle
bondage
,
by
the
valiaunte
and
victoryous
hande
of
Christ
.
30.
Hee
that
is
not
with
mee
,
is
agaynst
mee
,
and
hee
that
gathereth
not
with
mee
,
scattereth
abroade
.
Hee
that
is
not
with
mee
,
C.
This
place
may
be
expounded
two
manner
of
wayes
.
Some
affirme
it
to
be
an
argument
of
the
contraries
:
as
if
Christ
should
haue
said
,
I
can
not
raigne
withoute
the
power
of
Sathan
be
destroyed
:
because
hee
wholly
indeuoureth
him selfe
,
and
seketh
by
al
meanes
to
scatter
that
abrode
,
whiche
I
gather
together
.
And
trewely
we
se
euidently
enough
,
how
strongly
,
and
with
what
might
that
ennemy
seketh
the
dyssipation
of
the
kyngedome
of
Christe
.
Notwithstanding
their
opinion
&
iudgement
is
rather
to
be
allowed
,
whiche
affyrme
the
Scribes
to
be
doble
ennemies
to
the
kyngedome
of
God
:
because
they
hindered
so
muche
as
in
theim
laye
,
the
good
successe
of
Chryst
.
This
therfore
is
the
sence
and
meanynge
of
the
texte
.
It
was
your
partes
,
to
ayde
,
helpe
,
and
assiste
me
,
in
erectinge
and
lyfting
vp
the
kyngdome
of
God
,
for
hee
is
a
hynderar
after
a
sorte
,
that
is
not
a
helper
,
and
he
in
some
respecte
plucketh
downe
,
that
in
tyme
of
nede
recheth
not
forth
his
hande
to
helpe
.
What
are
you
therefore
,
and
what
do
ye
,
whom
outragiouse
and
furiouse
madnes
,
hath
driuen
to
open
contention
?
M.
To
be
with
Christ
,
is
,
to
gather
with
him
to
the
kyngedome
of
God.
Chryst
and
his
faythfull
seruauntes
doo
gather
,
〈◊〉
.
3.
when
with
their
doctryne
theye
reape
the
haruest
,
&
congregate
the
same
into
the
barne
of
theyr
father
,
to
euerlastynge
lyfe
.
This
is
a
Metaphore
taken
of
the
tyme
of
the
haruest
,
when
euerye
one
maketh
all
hast
that
possiblely
can
be
made
,
to
gather
and
bring
in
the
haruest
,
least
the
same
might
take
any
harme
,
by
tempest
and
vnseasonable
weather
.
Sathan
whiche
is
a
very
woulfe
,
Iohn
.
10.
deuoureth
and
disperseth
from
the
shepefould
,
the
flocke
of
Christ
,
and
when
any
parte
of
the
Gospell
is
sowen
in
theyr
hartes
,
Luke
,
8
,
throughe
preachinge
,
he
taketh
the
same
awaye
,
leaste
in
beleuing
they
should
be
saued
.
Therfore
by
this
sentence
it
maye
playnely
appere
,
howe
truely
Chryste
doth
now
say
,
that
whosoeuer
gathereth
not
with
hym
,
scattereth
,
because
such
is
the
promptnes
of
our
nature
vnto
euill
,
that
the
righteousenesse
of
God
hath
noo
abydinge
in
theim
,
whiche
apply
theim selues
to
late
,
and
seke
when
all
time
is
spente
to
get
the
same
.
Also
this
doctrine
is
more
large
,
and
dothe
yet
farther
extende
it selfe
,
namely
,
that
they
are
vnworthy
to
be
counted
in
the
flock
of
Christ
which
do
not
bestow
and
referre
al
their
studies
and
laboures
vnto
hym
:
because
by
theyr
negligence
&
slouthe
it
commeth
to
passe
,
that
the
kingdome
of
God
goeth
backewarde
,
and
prospereth
not
,
for
the
furtherance
whereof
we
are
all
called
.
Christe
therfore
leaueth
not
the
meane
:
for
we
must
eyther
gather
with
hym
,
or
els
we
must
disperse
and
scatter
abroade
with
Sathan
.
So
that
by
these
wordes
he
semeth
to
speake
to
certayne
Hypocrites
which
dissembled
or
fained
hym
to
be
the
Messias
As
if
he
shoulde
saye
,
There
are
many
of
you
which
dissemble
al
thinges
,
cleauinge
to
neyther
parte
,
but
holdynge
of
euery
side
.
But
if
ye
were
my
disciples
in
dede
,
if
ye
dyd
trewely
and
vnfainedly
beleue
in
mee
,
ye
would
confesse
that
I
haue
cast
out
deuils
by
the
power
of
god
,
and
ye
woulde
also
for
so
greate
a
benefyte
,
be
thanckefull
to
God
.
Now
seing
you
wyll
not
do
this
,
ye
oughte
to
ioyne
your selues
to
the
other
part
,
which
doth
calumniate
&
speake
euyll
of
that
which
I
haue
done
,
ascribyng
it
to
the
deuyll
.
But
because
ye
dissemble
,
it
is
a
sure
and
certayne
signe
that
ye
are
not
,
neyther
that
ye
gather
not
with
me
,
but
rather
that
yee
scatter
abroade
,
for
ye
cleaue
vnto
theim
that
calumniate
,
howesoeuer
ye
dissemble
.
Let
al
our
newters
,
Neweters
.
Ambo
dexters
&
;
lukewarme
men
are
here
reprehended
.
and
Luke
ware
men
,
our
Ambodexters
I
saye
,
in
these
our
daies
marke
this
lesson
of
our
Sauiour
Christe
.
Let
also
all
idell
and
slowebellied
byshops
,
and
prelates
,
which
gather
not
the
kingdom
of
God
,
be
admonished
by
this
place
:
they
are
not
with
Christ
,
therfore
they
are
aduersaries
,
dispersers
,
and
confounders
of
the
kingdom
of
God.
31
Wherefore
I
say
vnto
you
,
all
maner
of
synne
.
and
blasphemie
shall
be
forgeuen
vnto
men
,
but
the
blasphemie
againste
the
spirite
,
shall
not
be
forgeuen
vnto
men
,
Wherefore
I
say
vnto
.
Bu.
Nowe
Chryste
plainely
sheweth
,
howe
greuousely
they
offende
,
whiche
blaspheme
the
woorkes
of
the
lorde
,
and
the
doctrine
of
treweth
,
and
do
obstinately
and
continually
resist
the
same
.
C.
But
this
is
an
illation
or
bringinge
in
,
which
oughte
not
to
be
restrayned
to
the
sentence
goinge
before
,
because
it
dependeth
vpon
the
whole
text
.
For
after
that
Chryste
had
taughte
,
that
the
Scribes
coulde
not
disproue
that
hee
caste
out
deuylles
,
but
that
they
soughte
onely
to
resyst
the
kingdome
of
God
,
he
concludeth
at
the
length
,
that
it
was
no
lighte
or
tollerable
saying
,
but
a
wicked
and
detestable
cryme
,
in
that
wyttingly
and
willingly
they
letted
not
in
reprochfull
wyse
,
to
gainesay
and
resist
the
spyrite
of
God
.
For
we
declared
before
that
Christ
dyd
not
vtter
these
wordes
,
by
occasion
of
wordes
,
but
rather
by
the
occasion
of
their
wicked
thoughtes
.
All
maner
of
synne
and
blasphemy
.
E.
The
latten
worde
is
(
Conuitium
)
which
signyfieth
reproche
.
For
this
word
blasphemy
,
is
as
much
to
say
,
Blasphemye
.
as
slanderouse
wordes
and
reproche
,
by
the
which
the
fame
and
good
reporte
of
a
man
is
impayred
.
C.
But
because
our
sauiour
Christ
saith
here
,
that
blasphemy
againste
the
spirite
is
greatter
then
any
other
synne
,
it
shal
be
necessary
to
way
and
consider
what
he
meaneth
therby
.
Blasphemye
.
is
to
die
with
out
repentance
They
which
define
this
blasphemy
to
be
impenitency
,
ought
not
in
any
poynt
to
be
refelled
or
disalowed
:
for
then
Christ
should
in
vayne
haue
denied
remission
of
the
same
in
this
world
.
Furthermore
the
name
of
blasphemye
can
not
confusedly
be
extended
to
euery
kynde
of
synne
withoute
exception
.
But
by
the
comparison
which
Christ
bringeth
we
may
easely
gather
the
definition
.
Question
.
Why
is
he
saide
to
commit
the
more
haynouse
offence
,
which
blasphemeth
the
spirite
,
them
he
whiche
speaketh
blasphemy
agaynst
.
Au●…
Christe
?
Truely
there
is
a
greate
dyffeerence
.
For
seinge
the
fulnes
of
the
diuinitie
raigneth
in
Christe
,
whosoeuer
is
contumeliouse
againste
hym
,
or
a
blasphemer
of
hym
,
he
dothe
abbolyshe
and
ouerthrowe
so
muche
as
in
hym
lieth
al
the
glory
of
God
.
But
nowe
howe
can
Christ
be
seperated
and
deuided
from
his
spirite
,
that
he
whiche
blasphemethe
the
one
,
dothe
not
in
lyke
maner
blaspheme
and
impaire
the
glory
of
the
other
?
Now
hereby
we
begyn
to
gather
that
the
blasphemy
against
the
spirite
,
is
not
greater
then
any
other
synne
,
because
the
spirite
is
more
excellent
then
Christ
,
but
because
the
power
of
God
beinge
made
manifest
&
declared
,
they
are
not
excusable
by
the
pretenced
cloke
of
ignoraunce
,
whiche
sporne
and
kycke
against
the
same
.
Besyde
this
we
must
note
,
that
that
which
is
spoken
here
of
blasphemy
,
is
not
simplely
referred
to
the
essence
of
the
spirite
but
to
the
grace
,
with
the
whiche
we
are
indewed
.
For
they
which
are
depriued
of
the
lyght
of
the
spirite
,
how
much
so
euer
they
take
away
of
the
glory
of
the
same
,
yet
notwithstandinge
they
are
not
made
gylty
of
this
crime
and
faulte
.
Now
let
vs
note
,
that
they
do
blaspheme
the
spyrite
of
God
,
whiche
with
pretenced
mallyce
and
spyghte
,
do
resyst
his
grace
and
power
:
and
knowinge
the
same
to
be
in
them
,
go
about
by
all
meanes
possible
to
extinguishe
the
same
.
And
this
is
the
reason
why
they
ar
rather
said
to
blaspheme
the
spyrite
,
then
the
father
or
the
sonne
,
namely
because
in
detracting
and
slaundering
the
grace
and
power
of
God
,
wee
doo
plainely
blaspheme
the
spirite
,
from
the
which
they
procede
and
come
and
appere
vnto
vs
.
Euery
vnbeleuing
person
speaketh
euell
of
God
,
euen
as
if
a
blynde
man
should
ronne
against
a
gate
But
no
man
blasphemeth
or
speaketh
euyll
of
the
spirite
,
B●●●●
of
th●…
but
he
whiche
being
illuminated
of
the
same
,
wyllyngly
rebelleth
against
it
.
Neyther
is
this
distinction
superfluous
or
vayne
,
that
all
other
blasphemies
shal
be
forgeuen
,
sauing
this
alone
,
whiche
is
againste
the
spirite
.
If
any
man
symplely
vtter
blasphemy
against
god
,
●…phemye
●…rocedeth
●…orance
●…misible
.
he
is
not
denied
hope
of
pardon
:
but
god
is
not
said
to
be
fauorable
to
him
,
which
is
contumeliouse
agaynste
the
spirite
,
that
is
,
which
speaketh
euil
of
the
giftes
&
graces
of
the
spirite
,
contrary
to
his
own
conscience
.
E.
They
therfore
whose
consceince
beareth
them
witnesse
that
it
is
the
word
of
God
,
against
the
which
they
resist
&
striue
and
yet
notwithstanding
cease
not
to
impugn
the
same
,
are
truely
said
to
blaspheme
the
spirite
of
God
,
because
they
striue
against
the
light
which
is
the
worke
of
the
holy
ghost
.
●…s
.
7.
Of
these
sorte
of
men
there
were
many
among
the
Iewes
,
which
when
they
could
not
resist
the
spirite
that
spake
by
Steuen
,
yet
notwithstanding
they
sought
al
that
they
might
to
resist
.
There
is
no
doubt
,
but
that
many
of
them
were
forced
as
it
were
to
do
it
,
through
the
zeale
of
the
lawe
:
but
it
is
euident
that
there
were
others
which
with
maliciouse
impietie
dyd
frette
and
fume
agaynst
God
hym selfe
.
Suche
were
the
Phariseies
,
against
whom
the
lorde
doth
inuey
,
who
,
to
the
ende
they
myghte
obscure
the
power
of
the
holy
ghoste
,
did
infame
the
same
with
the
name
of
Beelzebub
.
●…riginal
●…phemy
Hereup
therefore
ariseth
blasphemy
,
when
men
,
bouldely
burst
fyrste
into
the
reproche
of
the
name
of
God.
C.
Notwithstanding
here
ariseth
a
question
,
●…ion
.
Whether
men
are
of
such
boulde
madnes
,
that
wyttingly
with
good
wyll
they
dare
presume
to
rushe
so
rashely
(
as
it
were
)
in
raging
wise
againste
God
.
I
answere
that
this
boldenes
,
●…were
.
doth
procede
of
a
frenlike
blindenes
,
in
the
which
not
withstanding
,
mallyce
and
poysoned
fury
,
●…o
.
1.
beareth
the
sway
.
Neither
is
it
without
cause
,
that
S.
Paule
saith
,
that
when
he
was
a
blasphemer
,
he
obtained
mercy
,
because
he
dyd
it
ignorantly
in
his
vnbelefe
.
for
by
this
sayinge
,
he
putteth
a
difference
betwene
his
synne
,
●…nes
ar
●…auing
●…th●…atāce
and
voluntary
contumacy
.
In
this
place
also
their
errour
is
confuted
,
whiche
thincke
that
euery
voluntary
kinde
of
synne
which
is
committed
against
the
conscience
,
is
voide
of
remission
.
For
truely
Paule
doth
restraine
that
synne
,
to
the
fyrste
table
of
the
lawe
.
Shall
not
be
forgeuen
.
This
semeth
to
some
to
be
a
verye
harde
and
straighte
sayinge
,
and
therefore
theye
flee
to
this
chyldysshe
and
fonde
distinction
and
cauyll
,
sayinge
that
it
was
saide
to
be
irremissible
,
or
voyde
of
remyssion
,
because
the
pardon
of
the
same
is
rare
,
and
hardly
obtained
.
But
Christ
spake
more
plainly
,
and
in
suche
sorte
,
that
his
woordes
can
not
be
so
slenderly
eluded
.
For
they
reason
to
folishely
,
whiche
say
that
God
should
be
very
cruell
,
if
he
should
neuer
remit
synne
:
not
waying
how
beastly
a
wickednes
it
is
,
not
onelye
to
prophane
the
holy
name
of
God
,
but
also
to
spit
as
it
were
in
his
face
,
I
manifeste
signe
of
a
reprobate
.
when
it
most
brightly
shineth
What
greater
synne
&
more
certaine
token
of
the
reprobate
can
there
be
,
then
to
blaspheme
,
reuile
,
reproche
,
and
to
slander
the
spirite
of
God
?
into
the
whiche
who
so
euer
falleth
,
it
is
a
greate
likelyhod
that
he
is
geuen
ouer
into
a
reprobate
sence
,
and
that
god
doth
so
indurate
and
harden
his
harte
,
that
hee
shall
neuer
attayne
to
trew
repentaunce
.
But
the
blasphemy
against
the
spirite
.
E.
The
Greeke
texte
hath
,
the
blasphemy
of
the
spirite
,
blasphemy
being
in
the
nominatiue
cace
,
&
spirite
in
the
genitiue
.
So
do
Hillary
and
Austen
reade
it
.
Marke
hath
,
he
that
speaketh
blasphemy
agaynste
the
holy
ghost
.
32
And
who
so
euer
speaketh
a
woord
againste
the
sonne
of
man
,
it
shall
be
forgeuen
him
.
But
who
so
euer
speaketh
against
the
holy
ghost
,
it
shal
not
be
forgeuen
him
,
neither
in
this
world
nor
in
the
worlde
to
come
.
And
who
so
euer
speeketh
a
word
.
S.
To
speake
in
this
place
is
taken
generally
,
eyther
to
speake
,
to
meditate
,
to
thyncke
,
to
determine
,
or
to
do
,
for
the
Hebrewe
woorde
Dabar
,
hath
a
large
signification
.
As
concerning
this
matter
,
we
haue
spoken
sufficiently
in
our
annotations
going
before
It
shal
neuer
be
forgeuen
him
.
C.
What
these
wordes
meane
Marke
brefely
shewethe
,
saying
,
that
they
are
in
danger
of
euerlastinge
iudgement
,
Math.
3.
whiche
speake
any
thynge
against
the
holy
ghost
,
S.
But
to
be
displeased
with
our selues
for
sinne
,
to
be
sory
and
repentaunte
for
the
same
,
is
not
sinne
againste
the
holy
ghoste
.
For
this
griefe
and
acknowledgynge
of
oure
faultes
with
a
repentaunte
harte
procedeth
from
God
,
and
is
his
gyfte
.
If
man
be
sory
for
synne
,
then
by
faythe
he
is
sory
,
but
faith
is
the
gifte
of
the
hoghoste
,
therefore
he
that
is
sory
,
can
not
sinne
against
the
holy
ghost
.
We
do
dayly
aske
and
craue
remission
of
our
sinnes
at
the
handes
of
God
,
and
he
dothe
reconcile
vs
vnto
hym selfe
,
and
at
lengthe
in
death
our
sinnes
beinge
done
awaye
,
he
sheweth
hym selfe
to
be
merciful
and
fauourable
vnto
vs
.
the
frutes
of
this
mercy
wyll
declare
it selfe
in
the
laste
daye
.
The
sence
therfore
and
meanyng
of
this
place
is
,
that
there
is
no
hope
for
them
to
obtayne
pardone
in
this
lyfe
,
or
in
the
day
of
iudgement
,
whiche
blaspheme
the
spirite
of
God.
Purgatory
pedlers
.
B.
Finally
the
marchantes
or
rather
pedlers
of
purgatory
seeme
to
fetche
theyr
gayne
out
of
this
hauen
or
place
.
Obiection
.
For
saye
they
,
if
blasphemye
be
neyther
forgeuen
here
,
nor
in
the
world
to
comme
,
then
it
followeth
that
other
synnes
be
as
wel
remitted
in
the
worlde
to
come
,
as
in
this
present
worlde
.
for
to
what
ende
shoulde
he
saye
neither
in
the
world
to
come
,
vnlesse
some
sinne
might
be
forgeuen
in
the
world
to
come
.
And
if
any
syns
be
remitted
in
the
world
to
com
,
then
must
there
nedes
be
a
purgatory
in
the
world
to
com
,
in
the
which
they
must
be
remitted
&
pourged
.
But
trewly
this
their
cauil
is
easely
refuted
.
Aunswere
.
Firste
they
are
very
much
abbused
in
wresting
these
words
,
(
the
world
to
come
)
to
a
myddell
time
,
when
as
it
is
manifest
to
euery
one
that
by
the
same
is
ment
the
very
vtmost
extreme
or
last
day
after
the
which
there
is
no
other
.
Here
also
they
bewray
theyr
own
wickednes
,
because
their
cauil
here
is
contrary
to
their
own
doctrine
.
Their
blind
destinction
is
knowne
well
enough
that
synnes
are
frely
remytted
in
respect
of
the
fault
,
notwithstandyng
a
ponyshment
and
satisfaction
is
required
.
By
the
which
they
confesse
that
there
is
no
hope
of
saluation
,
vnlesse
the
falte
be
remitted
before
death
.
There
remaines
therefore
no
remission
,
to
the
deade
,
but
the
remission
of
ponishement
.
And
truely
they
dare
not
deny
for
the
price
of
their
purgatory
,
but
the
mention
is
here
made
of
falte
.
Let
him
now
that
is
a
cold
go
blow
the
coale
in
purgatory
,
&
let
hym
kindell
his
fyer
,
if
yse
may
be
the
matter
of
the
same
,
and
then
shall
he
make
as
good
a
fyer
as
dyd
the
foxe
when
he
pist
in
the
snow
.
M.
Also
this
place
is
to
be
noted
againste
those
of
Orrigens
secte
,
Origen●…●…rour
.
which
taught
that
no
man
shoulde
be
damned
for
euer
,
but
that
all
men
shoulde
be
saued
at
the
length
.
For
if
the
synne
agaynste
the
holy
ghost
shall
neuer
be
remitted
in
this
worlde
,
nor
in
the
worlde
to
come
:
and
if
there
be
some
which
do
commyt
this
faulte
,
it
doth
very
consequently
and
aptely
followe
that
all
shall
not
be
saued
,
but
somme
shall
be
dampned
for
euer
.
33
Eyther
make
the
tree
good
,
and
hys
fruite
good
,
or
elles
make
the
tree
euyll
and
his
fruite
euyll
also
.
For
the
tree
is
knowne
by
the
fruite
.
Eyther
make
the
tree
good
and
his
.
C.
It
might
seme
here
to
be
a
very
absurde
thing
that
men
should
haue
free
choice
.
to
be
either
good
or
euill
:
but
if
wee
consider
what
kynde
of
men
Chryste
dothe
here
speake
of
,
we
shal
fynde
in
it
no
absurditie
at
al.
We
knowe
of
howe
greate
estimation
the
Phariseyes
were
:
for
the
mindes
of
the
common
people
were
so
tyed
to
them
by
their
fained
sainctimony
and
holynes
,
that
no
man
durste
once
be
so
bolde
as
to
iudge
of
their
faultes
.
Christe
sekinge
to
take
away
this
outward
shewe
,
&
colored
cloke
of
holines
commandeth
them
eyther
to
be
good
or
euil
:
as
if
he
should
haue
said
there
is
nothing
more
contrary
to
honestie
,
then
hipocrisie
&
simulation
,
Hyp●…
and
in
vaine
do
they
boast
with
the
tytel
of
righteousenes
,
which
are
neyther
perfecte
nor
sincere
.
He
doth
not
therefore
geue
vnto
them
the
bridel
,
&
grante
them
libertie
,
but
onely
admonisheth
&
declareth
vnto
thr̄
that
their
painted
pretence
,
&
double
dealyng
wil
nothing
at
al
profit
them
,
because
it
is
necessary
that
eyther
men
be
good
or
euill
.
Luk●…
So
he
saith
in
an
other
place
,
you
ar
they
which
iustifie
your selues
before
men
,
but
God
knoweth
your
hartes
.
Where
as
he
saith
,
Eyther
make
the
tree
.
some
very
fondly
therby
gather
,
that
it
is
in
euery
mans
power
to
frame
his
maners
&
life
as
hym
list
.
It
is
an
improper
kynde
of
speache
,
by
the
whiche
he
doth
reproue
the
hypocrisie
of
the
Scribes
,
and
reuoketh
them
to
the
puritie
and
synceritie
of
life
.
And
his
fruite
good
.
He
shewethe
here
a
waye
and
meane
by
the
whyche
the
trees
declare
theim selues
to
be
good
or
euyll
,
for
if
the
tree
bringe
forthe
eyther
good
fruite
or
euil
,
then
it
is
eyther
simplely
good
or
simplely
euill
.
If
any
man
obiecte
and
say
,
that
there
is
no
man
in
the
corruption
of
this
lyfe
so
sounde
,
●…ection
.
perfecte
and
pure
,
that
he
is
cleane
and
voyde
of
all
sinne
:
●…swere
.
the
answere
is
redy
,
the
Christe
requyreth
not
an
exacte
kynde
of
perfection
,
but
onely
a
symple
and
true
affection
,
voide
of
dissimulation
,
from
the
whiche
sinceritie
the
Phariseis
were
farre
wide
,
to
whom
he
spake
.
For
as
the
scripture
calleth
them
euil
and
wycked
,
which
are
wholly
solde
vnto
Sathan
:
so
he
calleth
the
sincere
worshippers
of
god
good
,
althoughe
they
are
compassed
about
with
the
infirmitie
of
the
fleshe
&
many
vices
.
34
O
generation
of
vypers
,
how
can
ye
speake
good
thynges
,
when
ye
your selues
are
euyll
?
For
out
of
the
abundaunce
of
the
heart
,
the
mouth
speakethe
.
O
generation
of
vypers
.
Bu.
Now
he
tourneth
the
accusation
vppon
the
Pharyseis
,
shewing
vnto
them
,
and
to
all
the
followers
of
the
Phariseis
howe
that
whatsoeuer
they
said
or
dydde
agaynste
the
gospell
,
it
was
spoken
and
done
,
by
the
impulsion
&
motion
of
sathan
.
C.
And
therefore
because
of
their
false
slaunders
&
opprobries
,
they
bewrainge
that
,
which
in
their
whole
life
was
not
so
manifest
,
Christ
doth
the
more
seuerely
inuey
againste
them
.
It
is
no
meruayle
saith
he
,
if
ye
spew
out
suche
venemouse
woordes
,
when
that
your
hearte
is
so
replenished
with
poyson
.
And
truely
theyr
wyckednes
wel
deserued
this
sharpe
reprehention
.
Other
sinnes
&
offences
are
worthy
of
sharpe
reprehentions
:
but
when
double
tongued
men
do
depraue
the
which
is
right
and
honest
,
or
do
seke
to
colloure
those
thinges
that
are
wicked
,
this
wyckednes
aboue
al
other
deserueth
the
sharpe
&
seuere
reprehentions
of
the
lord
.
But
it
was
the
purpose
of
Christe
,
(
as
occasyon
serued
)
to
condemne
the
sophistical
subtyltie
of
the
Scribes
,
by
the
which
they
turned
light
into
darknes
This
place
therfore
teacheth
how
preciouse
a
thinge
the
trueth
is
vnto
the
lord
of
the
which
he
is
a
sharpe
and
seuere
mainteyner
.
Also
I
wolde
to
god
that
all
those
that
are
lyght
of
credite
,
and
ready
to
iudge
,
with
al
the
rable
of
rashe
raylers
of
the
trueth
wold
more
diligently
waye
and
examine
them selues
by
this
place
.
But
specially
Christ
was
moued
againste
theim
,
who
eyther
by
ambition
,
or
mallyce
were
compelled
to
raile
and
slander
,
namelye
suche
,
in
whom
they
in
conscience
could
finde
nothinge
worthy
of
reprofe
.
Chryste
also
accordynge
to
his
manner
was
more
sharpe
set
agaynst
the
Phariryseyes
,
whom
the
false
perswasion
of
ryghteousenes
had
so
bewytched
,
that
a
meane
or
slight
admonition
did
littel
profite
.
And
trewely
excepte
those
that
are
hipocrytes
be
sharpely
pricked
forward
,
they
disdaine
and
despise
what
so
euer
is
spoken
.
M.
Neyther
doth
he
onely
reproue
the
proper
mallyce
of
the
Pharyseies
,
but
also
casteth
in
theyr
tethe
,
the
mallyce
of
theyr
fathers
and
graundefathers
,
in
that
he
calleth
them
the
generation
of
vypers
.
For
as
theyr
fathers
like
venemouse
vipers
killed
the
Prophets
,
so
did
theyr
posteritie
and
ofsprynge
the
Phariseies
,
the
like
.
In
the
thre
and
twenty
chapter
folowing
,
Math.
23.
he
geueth
them
the
same
tytell
and
appellation
,
where
more
largely
he
reproueth
theyr
wicked
and
pestilent
nature
.
Iohn
the
Baptist
also
called
them
by
the
same
name
,
sayinge
.
Math.
3.
O
generation
of
vypers
,
who
hath
taught
you
to
flie
from
the
vengeaunce
to
come
.
By
the
whiche
woordes
theyr
vaineglorye
and
boasting
is
quayled
,
with
the
whiche
they
beinge
puffed
vp
,
boasted
them selues
to
be
the
sonnes
of
Abraham
,
and
so
wonderfully
pleased
them selues
.
How
can
ye
speake
good
thynges
.
C.
We
haue
already
shewed
the
vse
of
prouerbial
sentences
,
which
onely
serue
to
teach
what
is
wont
commonly
to
happen
.
It
commeth
to
passe
truely
often
tymes
that
he
which
is
cruel
doth
deceiue
with
hony
&
flattering
wordes
him
that
is
simple
,
Flatterye
begileth
simplicitie
.
And
the
crafty
person
vnder
the
collour
of
simplicitie
doth
fyle
his
tongue
with
angelycall
puritie
.
Notwithstanding
the
common
practyse
doth
proue
that
to
be
trewe
,
whiche
is
spoken
here
by
our
sauiour
Christe
.
Out
of
the
abondaunce
of
the
harte
the
mouth
speaketh
.
The
tongue
bewrayeth
the
secrets
of
the
hart
.
According
to
the
prouerbe
,
the
tongue
is
the
messenger
of
the
minde
.
And
truly
althoughe
the
hart
of
man
hath
secrete
&
wynding
wayes
,
&
euery
one
with
marueilouse
sleights
dissembleth
and
cloketh
his
owne
wickednes
,
yet
notwithstanding
the
Lord
,
doth
extort
and
wrest
a
confession
out
of
euery
mans
mouth
,
that
by
their
tongue
,
they
bewraye
and
disclose
their
nature
&
internall
affections
.
Furthermore
wee
muste
note
to
what
ende
Christ
vseth
these
parables
:
for
Christe
casteth
the
Pharises
in
the
teeth
,
that
by
their
words
they
declare
their
secret
conceaued
malyce
.
Surely
hee
knowing
that
they
wer
sworne
&
obstinate
enemies
of
the
truth
,
taking
occasion
at
their
wicked
calumniation
declareth
&
manifesteth
their
whole
life
,
&
doth
discredit
them
amonge
the
people
,
they
hauing
to
muche
credit
before
to
hurt
&
deceyue
.
But
althoughe
good
words
do
not
alwaies
procede
from
the
bottome
of
the
harte
,
but
onely
from
the
mouth
:
notwithstanding
this
is
alwayes
true
,
the
euill
words
are
alwayes
a
plaine
testemony
and
token
of
an
euill
hart
.
A.
That
which
hee
calleth
here
the
abondaunce
of
the
hart
,
hee
calleth
by
and
by
,
the
treasurye
or
storehouse
of
the
hart
.
Furthermore
hee
doth
as
it
were
in
another
place
expound
these
words
saying
.
Math.
15.
Those
things
which
proceede
out
of
the
mouth
,
come
from
the
hart
&
they
defyle
the
man
,
as
euill
thoughtes
,
murther
,
breaking
of
wedlocke
and
such
lyke
.
35.
A
good
man
out
of
the
good
treasure
of
his
hart
,
bringeth
forth
good
thinges
,
and
an
euill
man
,
out
of
the
euill
treasure
bringeth
forth
euill
thinges
.
A.
Hee
calleth
it
the
treasure
of
the
hart
because
there
,
both
good
and
euil
things
are
kept
.
Bu.
The
Lord
calleth
the
hart
the
treasure
of
good
and
euill
things
:
that
is
a
place
,
or
chest
,
from
whence
both
good
&
euill
doe
come
,
as
wee
declared
by
the
testimonye
of
Scripture
whiche
wee
alledged
a
lyttle
before
.
36.
But
I
saye
vnto
you
,
of
euerye
ydell
woorde
,
that
men
shall
haue
spoken
,
they
shall
geue
acomptes
in
the
daye
of
iudgement
.
C.
This
is
an
argumente
of
the
lesse
to
the
more
.
For
if
euery
ydell
worde
shal
be
called
to
a
reckening
or
count
how
shall
god
spare
the
open
blasphemyes
of
those
whiche
neuer
seace
barkynge
against
his
glory
?
Idell●…
Hee
calleth
those
ydell
&
vayne
words
,
&
of
no
profit
,
which
neither
edify
nor
bring
foorth
any
fruit
.
This
seemeth
to
many
to
be
very
hard
&
preciselye
spoken
:
but
if
wee
consider
to
what
end
&
vse
our
tongues
wer
framed
and
giuen
vnto
vs
,
we
will
count
them
worthy
sharpe
reprehension
,
which
occupie
their
tongues
about
vaine
,
light
,
and
tryfling
matters
.
Neither
is
it
a
lyght
or
small
offence
,
to
abuse
the
time
aboute
friuolouse
or
vaine
things
,
which
time
,
S.
Paule
commaundeth
vs
carefully
to
redeme
.
Colo●…
But
for
asmuch
as
ther
is
no
man
so
much
a
nygard
of
his
tongue
,
so
tong-tyde
,
or
so
wyse
in
framing
of
his
talke
,
but
at
one
time
or
other
,
hée
may
burst
forth
into
idell
communication
,
it
is
for
certaine
that
if
god
should
deale
with
vs
according
to
iustyce
&
should
execute
the
extremity
of
the
lawe
,
then
should
wée
be
driuen
to
forsake
all
hoope
of
remission
,
&
to
dispayre
:
but
because
the
trust
of
our
saluation
is
grounded
and
built
vpon
this
,
that
god
will
not
enter
into
iudgemente
with
vs
,
but
wil
forget
those
sinnes
that
haue
deserued
a
thousand
deathes
:
let
vs
not
doubt
but
that
hee
,
abollishinge
the
whole
bodye
&
lumpe
of
synne
,
will
also
remit
and
forgeue
the
sinne
&
offence
of
vaine
and
ydell
talke
.
Iud●…
doth
●…thro●…●…sion●…●…nes
.
For
when
soeuer
the
Scripture
maketh
mencion
of
the
iudgement
of
god
,
it
doth
not
ouerthrowe
the
remission
of
synnes
.
Notwithstandinge
let
no
man
hereby
take
any
liberty
to
offend
,
but
rather
let
euery
one
be
studious
&
circumspect
to
brydel
his
tongue
First
that
wée
alwayes
speake
soberly
&
reuerently
of
the
holy
misteryes
of
God
:
then
that
wée
abstaine
from
filthye
communication
.
Last
of
all
the
wée
refraine
from
slaunderous
&
reprochfull
woords
against
our
brethren
,
Ephe●…
&
vse
that
whiche
shall
become
saints
.
As
exhorteth
the
Apostel
saying
.
Let
no
euil
communication
procede
out
of
your
mouthes
but
that
which
is
good
to
edifye
withall
.
37.
For
oute
of
thy
wordes
thou
shalt
be
iustifyed
.
And
out
of
thy
words
thou
shalt
be
condemned
.
C.
Here
hée
applyeth
the
common
prouerbe
to
the
matter
which
he
had
in
hand
.
And
there
is
no
doubte
,
but
that
this
sayinge
was
common
amonge
the
people
,
namely
that
euery
man
was
eyther
saued
or
condempned
,
by
his
owne
confession
.
But
Christe
dothe
apply
this
somewhat
a
lyttell
to
a
contrary
sence
&
meanynge
,
that
peruerse
or
frowarde
spech
,
beinge
a
token
of
the
mallyce
which
lurketh
in
the
hart
,
is
sufficient
to
condemne
a
man
.
For
he
hath
respect
to
that
which
he
said
,
the
tree
is
knowne
by
the
fruite
.
Idell
woordes
are
signes
of
a
fylthye
and
lyghte
minde
.
Yea
,
men
by
their
sygnes
do
declare
them selues
what
they
are
.
Papists
●…er
vpon
place
in●…ation
by
●…kes
.
But
wheras
the
Papystes
do
wrest
this
place
,
to
shake
the
forte
of
oure
ryghteousenes
or
iustification
by
fayth
,
it
is
in
vaine
and
to
no
pourpose
.
For
a
man
is
iustified
by
his
sayings
,
not
that
his
sayinges
are
the
cause
of
his
righteousenes
,
(
as
we
obtayne
by
faith
the
grace
of
god
.
to
the
ende
he
myght
count
vs
for
ryghteouse
:
)
but
because
oure
pure
talke
and
speache
dothe
set
vs
free
,
and
at
lybertie
,
leaste
we
should
be
founde
and
iudged
by
our
tongues
to
be
wycked
.
Is
not
this
place
foolishely
brought
in
,
to
proue
that
men
may
deserue
their
righteousnes
before
god
?
When
as
this
place
rather
maketh
in
al
poyntes
against
them
.
For
although
Christ
speketh
not
here
of
the
cause
of
our
righteousenes
,
notwithstandinge
the
Antithesis
betwene
two
words
,
declareth
what
this
word
(
iustify
)
signifieth
.
38
Then
certain
of
the
Scribes
and
Phariseis
,
asked
him
sayinge
,
Master
we
will
se
a
signe
of
thee
.
Then
certaine
of
.
〈◊〉
.
16.
●…e
.
8.
C.
Matthewe
hath
the
lyke
of
this
in
the
syxtene
chapter
,
and
Marcke
in
the
eight
chapter
.
Wherby
it
appereth
that
Christ
was
demanded
of
this
matter
oftentimes
,
whiche
declared
their
wickednesse
to
be
without
ende
,
which
were
ful
resolued
&
determined
to
resist
the
trueth
.
For
it
is
certaine
that
they
require
a
signe
,
to
the
ende
they
might
collour
&
cloke
their
vnbelefe
,
namely
that
the
calling
of
Christ
was
not
lawefully
sealed
and
confirmed
.
Their
docillite
&
aptnes
to
be
taught
was
not
such
that
they
wolde
be
perswaded
&
geue
place
to
thre
or
fower
miracles
:
but
as
we
saide
euen
now
,
vnder
this
cloake
they
excuse
them selues
,
that
they
beleue
not
the
gospel
,
because
Chryst
did
shewe
no
confirmation
of
the
same
from
heauen
.
He
had
shewed
already
myracles
enow
,
playnelye
before
their
eies
:
but
because
they
thought
them
not
sufficient
to
confyrmation
,
they
wolde
haue
somewhat
to
come
from
heauen
,
in
the
which
God
after
a
sorte
myghte
appere-visible
vnto
them
.
As
if
they
shoulde
haue
sayde
,
If
thou
do
these
myracles
by
thine
own
power
,
&
not
by
the
power
of
Sathan
,
then
shewe
vs
somme
sygne
from
heauen
,
(
if
thou
came
from
thence
)
wherby
we
may
knowe
that
these
thy
doynges
are
done
and
fynished
by
the
power
of
God
.
They
seeme
to
haue
respecte
vnto
Moyses
,
Iohn
.
6.
as
in
an
other
place
,
when
they
sayd
.
What
sygne
therefore
doest
thou
,
that
we
may
see
and
beleue
thee
.
Moyses
had
testimony
,
by
thonder
,
by
fyer
,
by
smoke
,
by
voyces
,
and
by
the
sounde
of
the
heauenly
troumpe
in
the
mount
of
Synai
.
They
seeme
nowe
to
require
some
suche
signe
of
hym
,
as
if
he
shoulde
shewe
some
such
sygne
as
Moyses
did
,
that
then
they
wold
beleue
hym
.
Maister
.
C.
They
salute
him
by
the
name
of
maister
,
accordynge
to
their
maner
,
because
then
they
called
all
the
Scribes
and
interpretoures
of
the
law
by
the
name
:
but
they
do
not
acknowledge
him
to
be
a
prophet
of
God
,
vntil
he
shewe
them
a
signe
from
heauen
.
The
sence
therfore
is
this
,
Forasmuch
as
thou
doest
professe
thy self
to
be
a
teacher
and
a
master
,
if
thou
wilte
haue
vs
to
be
thy
disciples
,
cause
some
signe
to
appere
from
heauen
,
that
god
may
testifie
therby
that
he
hath
geuen
thee
aucthoritie
,
&
may
confirme
thy
vocation
&
calling
by
a
miracle
.
39
But
he
answered
and
said
vnto
them
,
the
euil
&
aduoutrous
generation
,
seketh
a
signe
,
&
there
shall
no
signe
be
geuen
vnto
them
,
but
the
signe
of
the
prophete
Ionas
.
But
he
aunswered
and.
M.
He
reproueth
them
very
sharpely
agayne
.
For
he
calleth
them
not
symplely
euill
,
but
a
wicked
an
aduouterouse
generation
.
C.
Therfore
he
doth
not
onely
accuse
them
,
but
also
their
forefathers
whose
generation
they
were
.
Hee
calleth
them
adulterous
.
because
they
were
as
vncleane
,
and
bastardes
,
degeneratynge
from
the
holy
fathers
:
euen
as
the
Prophetes
reproued
the
vnfaithefull
in
theyr
age
,
saying
that
they
were
not
the
seede
of
Abraham
,
but
the
cursed
sonnes
of
Chanaan
.
M.
And
Steuen
also
said
vnto
them
,
Actes
.
7.
Ye
stiffnecked
people
with
vncircumcised
hartes
and
eares
,
you
haue
alwaies
resisted
the
holye
ghoste
,
as
dyd
your
fathers
,
euen
so
do
ye
.
C.
Now
it
may
be
demanded
,
Question
.
if
Christ
did
so
sharply
reproue
them
,
because
they
desired
to
haue
a
signe
geuen
vnto
theim
:
for
God
sheweth
in
an
other
place
,
that
this
is
not
displeasante
vnto
him
.
Iud
,
6.
Gedeon
required
a
signe
:
God
not
angry
with
it
,
but
granted
his
request
,
and
although
he
was
importunate
,
Esay
.
38.
yet
notwithstanding
it
pleased
God
to
beare
with
his
infirmytie
.
Ezechias
not
askinge
,
had
a
signe
offered
vnto
him
.
Achaz
,
also
was
sharpely
reproued
of
the
Prophete
because
he
refused
to
require
a
signe
.
Esay
.
7.
Therfore
Chryste
doth
not
symplely
reproue
the
Scrybes
,
because
thei
required
a
signe
,
Aunswere
.
but
because
they
beinge
vnthanckefull
vnto
God
,
and
despising
maliciousely
all
his
myracles
,
sought
a
starting
place
,
and
a
cloake
,
that
they
might
not
beleeue
the
Gospell
,
and
obey
his
worde
.
The
same
vyce
also
doth
S.
Paule
condemne
in
theyr
posterytie
,
1.
Cor.
1.
when
he
saith
that
the
Iewes
seke
for
signes
.
And
a
sygne
shall
not
be
geuen
.
M.
They
dyd
not
require
a
signe
,
with
that
minde
and
desyre
to
knowe
the
truethe
,
althoughe
they
mighte
thereby
haue
ben
broughte
to
beleue
the
Gospell
,
but
as
I
sayde
before
for
a
subtyll
pretence
.
C.
Therfore
trewly
they
were
conuicte
and
forced
to
geue
place
afterwarde
,
by
diuerse
myracles
,
neyther
dyd
Christ
let
to
shewe
his
signes
and
wonders
among
them
,
to
the
ende
they
might
be
voide
of
al
excuse
:
but
he
only
meaneth
that
one
signe
was
vnto
them
as
good
as
a
hundred
,
because
they
were
obstinate
,
and
therfore
vnworthy
to
haue
theyr
wicked
desyre
satisfyed
.
Let
them
be
contented
sayth
he
with
this
signe
,
that
as
Ionas
beinge
cast
into
the
deepe
sea
,
and
there
ouerwhelmed
,
dyd
preache
vnto
the
Niniuytes
:
So
let
them
heare
the
voice
of
the
lyuinge
Prophete
.
This
place
of
some
is
very
slenderly
expounded
,
but
for
so
muche
as
the
similitude
holdeth
not
in
all
poyntes
betwene
Christe
and
Ionas
,
let
vs
see
wherefore
Christe
compareth
hym selfe
to
Ionas
.
Surely
he
compared
him selfe
to
Ionas
,
because
he
shold
be
a
Prophete
likewise
vnto
them
after
he
was
risen
from
death
As
if
he
should
haue
sayde
,
You
despyse
the
sonne
of
God
which
came
downe
from
heuen
vnto
you
:
it
remaineth
now
therfore
that
I
suffer
deathe
,
after
the
which
I
muste
rise
out
of
the
sepulcher
,
and
beinge
reuiued
agayne
,
I
must
speake
vnto
you
,
euen
as
Ionas
came
oute
of
the
depth
of
the
sea
,
and
preached
to
the
Niniuytes
.
Luke●…
By
the
woordes
of
Luke
he
semeth
to
speake
somewhat
otherwise
sayinge
,
As
Ionas
was
a
sygne
to
the
Niniuytes
,
so
shall
the
sonne
of
manne
,
be
to
this
nation
.
As
if
he
shoulde
haue
sayde
The
like
that
happened
to
the
Niniuytes
shall
happen
in
these
dayes
,
that
as
Ionas
by
reason
of
the
tempeste
,
was
caste
into
the
sea
of
the
mariners
,
and
was
saued
in
the
Whales
belly
three
dayes
and
three
nyghtes
,
after
the
whiche
tyme
the
fysshe
caste
Ionas
a
lande
.
So
shall
it
come
to
passe
of
me
amonge
you
.
For
I
beinge
so
much
hated
amonge
you
,
shall
at
the
length
be
deliuered
into
your
handes
,
and
ye
shall
kyll
mee
,
and
tyll
the
thyrde
daye
ye
shal
kepe
me
in
the
sepulchre
:
but
I
wyll
be
saued
,
and
wyll
ryse
from
deathe
.
40
For
as
Ionas
was
in
the
whales
bellye
three
dayes
,
and
thre
nightes
,
So
shal
the
sonne
of
man
be
in
the
hearte
of
the
earthe
thre
daies
and
thre
nightes
.
For
as
Ionas
was
in
the
whales
belly
.
M.
What
hapened
to
this
Prophete
,
Iona●…
and
〈◊〉
reade
the
first
chapter
of
the
prophesie
of
Ionas
,
and
the
seconde
also
.
In
the
hearte
of
the
earthe
.
A.
The
heart
of
the
earthe
,
or
the
heart
of
the
sea
,
is
an
Hebrewe
phrase
,
and
is
spoken
for
that
which
we
call
the
inward
parte
or
depthe
of
the
earthe
,
or
as
wee
saye
commonly
the
graue
.
As
concernynge
this
matter
,
we
haue
spoken
sufficientely
in
our
annotations
of
the
sentence
goinge
before
.
41
The
men
of
Niniuey
shall
ryse
in
the
iudgemente
,
and
shal
condempne
it
,
because
they
amended
at
the
preching
of
Ionas
.
Beholde
here
is
one
greatter
then
Ionas
.
The
men
of
Niniuey
shall
ryse
.
B.
Because
he
had
made
mention
of
Ionas
,
he
remembred
also
the
Niniuites
,
to
whome
Ionas
was
sent
to
preache
,
whom
when
they
had
hearde
,
they
were
moued
to
repentaunce
:
C.
He
sheweth
that
thei
were
farre
better
then
the
Scribes
,
&
suche
as
did
reicte
his
doctrine
.
Prophane
men
(
sayth
he
)
whiche
neuer
heard
of
the
true
God
,
at
the
voyce
of
a
newe
&
vnknowen
messenger
,
repente
:
But
this
region
or
nation
,
whiche
is
the
place
of
heauenly
doctrine
,
refuseth
to
heare
the
sonne
of
God
,
and
promysed
redemer
:
For
this
Antithesis
,
is
contayned
in
the
comparison
.
〈…〉
.
They
shall
come
foorth
therefore
in
the
middest
,
as
witnesses
are
commonly
wonte
to
do
,
when
they
are
brought
forth
to
speake
in
iudgement
.
B.
He
speaketh
after
the
manner
of
men
,
as
concerninge
the
iudgement
of
God
.
C.
It
is
knowen
right
wel
what
the
Niniuites
were
,
a
people
that
were
not
accustomed
to
Prophetes
,
and
altogether
ignoraunt
of
the
doctrine
of
truthe
.
Ionas
was
not
glorious
vnto
them
by
any
outwarde
shewe
or
tytell
,
yea
,
he
being
a
straunger
might
haue
bene
derided
and
driuen
away
.
But
the
Iewes
were
a
people
that
were
alwayes
exercysed
in
the
lawe
&
the
Prophetes
,
and
yet
notwithstandinge
,
they
shewed
them selues
more
vnthankefull
and
blynde
towardes
the
sonne
of
God
,
then
did
the
Niniuites
to
Ionas
.
And
shall
condemne
it
.
C.
This
kynde
of
condemnation
ought
not
to
be
referred
to
the
person
,
but
to
the
thinge
,
as
if
he
shoulde
haue
sayde
,
by
their
example
,
they
shall
condemne
it
.
For
the
repentaunce
of
the
Niniuites
,
shall
condemne
the
impenitency
of
the
Iewes
,
&
they
shal
be
as
witnesses
.
For
to
condemne
in
this
place
is
taken
otherwyse
then
in
that
place
where
it
is
sayd
,
〈◊〉
19.
〈◊〉
22.
iudging
the
twelue
tribes
of
Israel
.
Because
they
amended
.
C.
Here
we
omitte
to
declare
whether
the
men
of
Niniue
dyd
truely
repente
and
tourne
vnto
the
lorde
or
no
,
because
it
was
sufficient
that
they
were
moued
by
the
doctrine
of
Ionas
,
to
geue
their
mynde
to
repentaunce
.
Beholde
here
is
one
greater
then
Ionas
.
C.
As
if
he
should
saye
,
the
Niniuites
repented
at
the
preachinge
of
Ionas
,
but
I
am
greater
then
Ionas
,
and
yet
beholde
,
I
proffite
nothinge
at
all
.
He
without
the
shewynge
of
any
signe
with
his
voyce
onely
moued
the
hartes
of
those
men
,
but
you
by
no
signes
or
myracles
can
be
brought
to
repentaunce
.
He
was
a
symple
Prophete
,
but
I
am
sente
of
God
,
the
Messias
and
redeamer
of
the
worlde
.
Are
ye
not
therfore
worthy
of
great
punishments
?
There
is
no
doubte
but
that
Christe
did
more
at
large
speake
vnto
them
.
But
Matthewe
contenteth
him selfe
with
the
somme
and
effecte
of
that
whiche
was
spoken
,
to
the
ende
he
might
shewe
what
horrible
punishement
did
remayne
to
all
those
that
do
obstinatly
withstande
the
Gospel
.
Also
this
place
dothe
teache
,
that
euery
one
shal
be
punished
according
to
the
measure
of
those
gyftes
and
graces
whiche
he
hath
despysed
.
2.
Cor.
6.
Let
vs
therefore
take
hede
that
we
receiue
not
the
grace
of
God
in
vaine
42
The
quene
of
the
Southe
shal
ryse
in
the
iudgement
with
this
generation
,
and
shall
condemne
it
:
For
she
came
from
the
vtmost
partes
of
the
world
,
to
heare
the
wisdome
of
Salomon
.
And
beholde
in
this
place
is
one
greater
then
Salomon
.
The
quene
of
the
Southe
.
C.
Because
Aethiopia
in
respecte
of
Iury
,
tendeth
towarde
the
Southe
,
the
opinion
of
Iosephus
and
others
is
allowed
,
whiche
teache
that
this
was
the
Queene
of
Aethiopia
.
For
wher
as
in
the
holy
scriptures
it
it
sayde
to
be
the
Queene
of
Saba
,
the
region
or
nation
of
Sabea
,
ought
not
to
be
vnderstoode
,
because
it
is
more
Eastwarde
,
but
rather
the
cittie
of
Meroe
,
which
was
an
Ile
adioyninge
to
the
floudde
of
Nilus
,
whiche
was
the
head
of
the
kyngdome
.
For
there
is
a
cittie
in
Meroe
,
which
is
called
aunciente
or
oulde
Saba
,
whiche
afterwarde
Cambyses
the
kyng
,
named
Meroen
,
for
a
memoriall
of
his
syster
,
who
was
so
named
,
as
Iosephus
and
Strabo
haue
noted
.
The
desyer
of
wysdome
with
the
whiche
this
Queene
was
inflamed
,
shal
condemne
the
contempte
of
the
true
heauenly
wisdome
,
with
the
whiche
these
Scribes
and
Pharyseis
did
disdayne
Christe
and
his
doctrine
.
For
she
came
from
the
vtmoste
parte
.
C.
Our
Sauiour
Christe
vseth
a
fygure
called
Antitheton
,
which
is
a
ioynyng
of
contraries
:
The
woman
which
was
neuer
broughte
vp
in
the
schole
of
God
,
by
the
study
of
wysedome
came
from
farre
to
Salomon
,
which
was
an
earthly
king
:
But
the
Iewes
beinge
the
pyllers
of
the
lawe
of
God
,
despyse
&
reiecte
their
onely
teacher
,
and
hym
which
of
all
Prophetes
was
the
chiefe
.
And
behold
in
this
place
there
is
.
A.
That
is
,
greater
,
and
wyser
then
Salomon
,
whiche
do
teache
the
true
wysdome
of
God
.
Here
we
may
note
that
the
firste
shal
be
laste
,
Gods
election
.
and
the
laste
firste
.
Let
vs
therefore
despyse
none
,
but
rather
cast
downe
and
humble
our selues
beneathe
euery
one
.
God
is
no
respecter
of
persones
.
Finally
,
we
may
here
learne
howe
that
God
hath
his
people
also
among
the
Gentyles
because
he
is
not
onely
the
God
of
the
Iewes
,
Roma.
3.
but
also
of
the
Gentiles
.
43
When
the
vncleane
spirite
is
gone
out
of
a
man
,
he
walketh
throughout
drye
places
sekyng
reste
,
and
findeth
none
.
When
the
vncleane
spirite
is
gone
.
B.
By
this
laste
similitude
,
he
terrifieth
the
Iewes
,
the
Scribes
,
and
suche
lyke
kynde
of
hypocrites
,
whiche
bearing
them selues
bolde
of
the
grace
of
God
,
conspire
with
the
deuell
,
and
declareth
vnto
them
the
punishement
which
their
ingratitude
deserueth
.
Notwithstanding
,
to
the
ende
the
proffite
of
this
doctrine
,
myght
more
amplely
bee
declared
,
hee
sheweth
generally
what
iudgement
they
brynge
vnto
them selues
,
whiche
despysinge
the
grace
of
God
offered
vnto
them
,
open
agayne
the
gate
vnto
the
deuel
.
M.
But
howe
these
woordes
serue
to
the
presente
matter
,
Verse
.
39.
we
may
gather
by
the
ende
of
the
fyue
and
fourty
verse
followyng
,
where
it
is
sayde
,
Euen
so
shall
it
happen
to
this
peruerse
nation
.
Of
the
whiche
nation
he
spake
before
,
when
he
sayde
,
The
euell
and
aduouterous
generation
seke
for
a
signe
.
These
thynges
therfore
pertayne
to
the
people
of
the
Iewes
,
whiche
shal
be
more
manifest
if
you
reade
it
thus
,
It
shall
happen
to
this
generation
no
otherwyse
,
then
if
an
vncleane
spirite
beynge
gone
out
of
a
man
,
and
walking
through
drie
places
,
and
fynding
no
reste
,
saythe
,
I
wyll
retourne
into
my
house
,
and
so
foorth
.
The
similitude
is
taken
,
of
a
man
that
is
subiecte
to
an
euell
spirite
or
deuell
,
who
after
he
is
deliuered
,
and
come
to
his
mynde
agayne
,
by
his
slouthe
and
negligence
,
leaueth
open
a
gappe
for
the
deuell
to
enter
agayne
,
&
so
he
is
in
farre
worse
case
then
he
was
before
.
He
bryngeth
in
this
similitude
in
very
good
order
:
For
a
littell
before
,
he
had
dryuen
the
deuell
out
of
a
Demoniake
:
and
hetherto
he
hath
disputed
,
as
concerninge
the
kyngdome
of
Christe
and
of
Sathan
.
Whereuppon
the
lorde
speaketh
this
,
I
came
to
dryue
out
Sathan
from
among
you
,
that
I
my selfe
myght
reigne
with
you
.
But
you
wyl
not
haue
me
to
reigne
in
you
or
among
you
,
and
do
despyse
the
grace
whiche
I
offer
vnto
you
,
it
wyll
come
to
passe
that
the
euell
spirites
retourning
agayne
,
beinge
more
then
they
were
before
,
and
farre
worse
;
that
ye
shal
becomme
the
moste
wicked
of
al
men
,
the
moste
obstinate
,
the
moste
blynde
,
and
subiecte
in
the
end
,
to
horrible
destruction
.
C.
But
because
in
euery
particuler
word
there
is
muche
matter
conteined
,
we
wil
note
certayne
thinges
orderly
.
M.
First
of
all
,
〈…〉
the
deuell
is
called
here
of
our
Sauiour
Christe
,
an
vncleane
spirite
,
because
through
his
owne
faulte
he
hathe
loste
the
deuine
cleanes
,
and
blessed
state
in
the
whiche
he
was
firste
created
,
delightinge
nowe
in
all
vncleanenes
,
and
enuying
and
ouerwhelmyng
al
holines
.
C.
Furthermor
,
when
Christe
speaketh
of
the
going
foorthe
of
the
deuell
,
he
commendeth
the
force
and
effecte
of
the
grace
of
God
,
so
often
as
the
same
commeth
vnto
vs
:
but
specially
when
God
approcheth
nere
vnto
vs
in
the
persone
of
his
sonne
,
that
he
might
receiue
vs
vnto
him selfe
,
being
escaped
from
the
tyranny
of
the
deuell
:
The
whiche
thinge
Christe
playnely
declared
by
the
last
myracle
.
For
so
muche
as
therefore
it
is
his
proper
office
to
put
the
deuel
to
flight
,
and
to
foyle
hym
,
that
he
reigne
not
in
the
hartes
of
men
,
the
deuell
is
truely
sayde
to
departe
out
of
those
persones
,
to
whome
Christe
doth
offer
him selfe
a
redeamer
.
And
although
the
presence
of
Christe
is
not
of
force
to
all
men
,
because
the
vnbeleuing
do
make
the
same
voyde
and
of
none
effecte
vnto
them
,
notwithstandinge
his
purpose
was
to
note
,
to
what
end
he
doth
visite
vs
and
offer
his
grace
,
and
of
what
force
his
comming
is
,
and
last
of
al
,
what
the
euell
spirites
do
feele
.
For
he
neuer
worketh
in
men
by
his
grace
,
but
the
deuels
are
constrayned
by
and
by
to
geue
place
to
the
power
of
the
same
.
We
must
therefore
note
that
the
deuell
is
cast
out
of
vs
,
so
often
as
Christ
shyneth
vnto
vs
,
and
declareth
his
grace
vnto
vs
by
some
documente
.
●…sery
And
hereby
appeareth
vnto
vs
the
miserable
condition
of
mankinde
.
For
it
followeth
that
the
deuell
hath
his
habitation
in
men
,
because
he
is
expulsed
out
of
the
same
by
the
sonne
of
God
.
For
truely
mention
is
made
here
,
not
of
one
or
twoo
,
but
of
all
the
seede
and
posteritie
of
Adam
.
This
therefore
is
the
glory
of
our
nature
and
fleshe
,
that
it
is
a
mantion
or
dwelling
place
of
Sathan
,
that
he
might
haue
dominion
both
ouer
the
body
&
the
mynde
.
So
that
the
greate
mercye
of
God
,
doth
appeare
in
that
of
foule
&
filthy
habitations
,
he
hath
made
vs
a
temple
,
&
consecrated
place
for
hym selfe
to
dwell
in
by
his
holy
spirite
.
●…uer
●…o
do
Thyrdly
,
here
is
depainted
vnto
vs
the
nature
of
Sathan
,
who
neuer
ceaseth
to
worke
mischiefe
,
but
daily
busieth
him selfe
,
and
wandereth
hyther
and
thither
,
bending
all
his
force
to
destroye
vs
,
but
specially
when
he
is
ouercome
and
put
to
flighte
of
Christe
:
For
then
his
madnes
is
such
,
that
lyke
a
furious
Lyon
gredely
he
seketh
to
enhaunce
his
pray
.
For
vntill
Christ
doth
make
vs
partakers
of
his
heauenvly
power
&
grace
,
this
enemy
doth
reigne
in
vs
,
as
one
that
maketh
pastime
and
sporte
,
yea
,
he
dothe
dally
as
it
were
with
vs
:
but
so
sone
as
he
is
dryuen
out
,
he
is
greued
for
the
losse
of
his
praye
,
&
deuyseth
a
newe
how
he
may
assaulte
vs
a
freshe
,
and
setteth
vpon
vs
with
all
might
and
mayne
.
And
therefore
he
is
sayde
metaphorically
to
walke
through
drye
places
,
because
his
exile
is
sorrowefull
vnto
hym
,
and
lyke
a
barren
deserte
.
Seking
reste
.
C.
So
longe
as
he
dwelleth
not
in
men
,
he
is
said
to
seke
rest
,
because
then
he
is
greued
and
vexed
,
and
neuer
letteth
or
leaueth
of
seking
vntyll
he
may
quyte
him selfe
agayne
,
and
wyn
that
agayne
whiche
before
he
had
loste
.
Wherefore
let
vs
learne
,
that
so
soone
as
Christe
dothe
call
vs
,
that
then
a
more
sharpe
and
cruell
battayle
is
prepared
for
vs
.
And
let
vs
not
be
discouraged
hereby
,
but
rather
let
vs
make
ready
our selues
,
&
put
vpon
vs
the
armoure
of
light
,
whiche
S.
Paule
speaketh
of
,
in
his
Epistle
to
the
Ephesians
,
Ephe
6.
with
the
whiche
weapons
we
shall
easely
confounde
that
enemy
,
and
al
his
ministers
.
44
Then
he
sayth
I
wyll
retourne
into
my
house
,
from
whence
I
came
out
.
And
when
he
is
come
he
findeth
it
empty
,
and
swepte
and
garnished
.
A.
Here
the
nature
and
practise
of
Sathan
is
described
,
with
the
whiche
he
is
alwayes
ready
to
hurte
.
Into
my
house
.
The
house
is
here
taken
for
man
,
allegorically
.
For
in
the
verse
going
before
,
he
sayde
.
When
the
vncleane
spirite
goeth
out
of
a
man
.
He
fyndeth
it
empty
.
He
persisteth
in
the
similitude
of
the
man
,
in
whom
he
sayth
that
the
deuell
found
a
place
fornished
and
prepared
,
after
no
worse
manner
,
then
if
one
should
receiue
a
geste
.
C.
Christe
no
doubte
meaneth
that
such
men
are
apte
and
mete
to
receiue
the
deuell
,
whiche
are
altogether
voyde
of
the
spirite
of
God
:
For
the
faithful
in
whom
the
fulnes
of
Gods
spirite
abydeth
,
are
so
fortified
and
strengthened
in
all
pointes
,
that
not
one
hole
or
gappe
is
open
to
the
destruction
,
Sathan
entereth
not
into
the
faythfull
.
which
Sathan
seketh
to
bring
vppon
them
.
The
sence
therefore
and
meaninge
of
this
place
is
,
That
Sathan
hath
neuer
more
conuenient
tyme
and
place
,
to
enter
into
vs
,
then
when
we
forsake
Christe
and
byd
hym
farewell
.
For
the
chiefest
of
his
delight
is
to
fynde
that
voydenes
or
emptynes
,
which
is
lefte
after
the
swepinge
awaye
of
the
spirite
of
God
.
Let
vs
therefore
accordinge
to
the
admonition
of
saint
Paule
,
take
hede
that
we
quenche
not
the
spirite
.
45
Then
goeth
he
and
taketh
vnto
hym
seuen
other
spirites
,
worse
then
hym selfe
,
and
so
entereth
he
in
and
dwelleth
there
.
And
the
ende
of
that
man
is
worse
then
the
begynning
.
Euen
so
shall
it
be
also
,
vnto
this
frowarde
generation
.
C.
The
deuell
not
sekynge
to
haue
the
commoditie
of
the
place
to
him self
only
,
bryngeth
in
many
other
spirites
worse
then
hym selfe
,
and
more
hurtfull
.
For
the
number
of
seuen
,
is
here
taken
indefinitely
,
for
an
infinite
number
,
as
in
many
other
places
also
.
1.
Sam.
2.
A.
As
in
the
booke
of
Samuell
,
where
it
is
sayde
,
Vntill
the
barren
woman
bringe
foorth
seuen
,
that
is
,
many
.
Esay
.
4.
Also
in
the
prophecie
of
Esay
,
it
is
sayde
,
Seuen
women
shall
take
vnto
them
one
man
.
C.
By
these
woordes
Christe
doth
teache
vs
,
that
if
we
fall
from
his
grace
,
we
shall
be
two
folde
more
in
subiection
to
Satham
then
we
were
before
.
Wherefore
leaste
we
should
thinke
that
the
deuell
is
ouercome
by
one
battayle
,
because
he
departeth
from
vs
,
Christe
here
putteth
vs
in
mynde
of
his
comminge
againe
.
Suche
a
continuall
and
mortall
enemy
is
he
,
that
he
wyll
not
leaue
of
with
the
foyle
or
repulse
,
but
if
he
maye
haue
the
leaste
hole
that
may
be
to
put
in
his
head
,
be
ye
well
assured
that
he
wyll
wrynge
and
wreste
in
the
hole
body
.
We
must
indeuour
our selues
therefore
when
Christe
reigneth
in
vs
,
to
shut
out
this
his
enemie
and
ours
.
And
the
end
of
that
man
.
A.
The
apostell
Peter
semeth
to
expound
this
place
saying
.
Of
whome
a
man
is
ouercome
,
vnto
the
same
he
is
broughte
in
bondage
.
For
if
they
(
after
they
haue
escaped
from
the
fylthynes
of
the
worlde
,
through
the
knowledge
of
the
lorde
,
and
the
Sauiour
Iesu
Christe
)
are
yet
tangled
againe
therein
,
and
ouercomme
,
them
is
the
latter
ende
worse
with
them
then
the
beginning
.
2.
Pet.
2.
For
it
had
bene
better
for
them
,
not
to
haue
knowen
the
waye
of
righteousnes
,
then
after
they
haue
knowen
it
,
to
tourne
from
the
holy
commaundement
that
was
geuen
vnto
them
.
So
shall
it
be
to
.
Loke
in
the
begynning
of
our
annotations
of
the
three
and
fourty
verse
.
46
Whyle
he
yet
talked
with
the
people
:
beholde
his
mother
and
his
brethren
stoode
without
,
desyringe
to
speake
w●●●
hym
.
Whyle
he
yet
spake
or
talked
.
Bu.
Matthewe
here
adioyneth
a
history
whiche
in
matter
and
all
other
pointes
agreeth
with
that
whiche
wente
before
.
For
we
are
taught
by
the
example
of
the
lorde
,
constantly
to
go
forwarde
in
the
busynes
of
the
kyngdome
of
God
,
and
not
to
geue
place
to
our
carnall
affections
,
whiche
oftentymes
do
withdrawe
vs
from
the
kingdome
of
God
.
This
lesson
pertayneth
to
all
men
,
but
speciall
to
the
ministers
of
Gods
word
.
The
lord
spake
these
things
before
the
multitude
,
that
thou
mightest
see
that
he
gaue
not
that
which
was
holy
vnto
dogges
:
that
is
,
that
he
did
not
in
vayne
bestowe
these
thinges
vppon
the
Phariseis
:
but
only
in
this
respecte
,
to
conuince
their
impietie
,
and
to
make
them
voyde
of
all
excuse
.
Beholde
his
mother
.
Betwene
Luke
and
the
other
two
Euangelistes
,
Matthewe
and
Marke
,
there
semeth
herein
to
be
muche
disagremente
.
For
these
two
Matthewe
and
Marke
,
in
the
order
of
their
hystory
saye
,
that
the
mother
and
brethren
of
Christe
,
came
as
he
was
reasoning
of
the
vncleane
spirit
.
But
Luke
maketh
mention
,
Lu●…
that
they
came
at
another
tyme
,
&
in
stede
of
their
comming
,
putteth
in
the
exclamation
of
a
certayne
woman
.
A.
And
declareth
that
which
Matthewe
noteth
here
in
the
eight
chapter
.
C.
But
because
men
know
well
enough
that
the
Euangelistes
were
not
curious
in
noting
the
order
of
times
,
nor
in
prosecuting
all
the
sayinges
and
dedes
of
oure
Sauioure
Christe
,
these
thinges
(
I
saye
)
knowne
wel
enough
the
solution
and
reconciliation
is
the
more
easy
to
be
made
.
For
Luke
expresseth
not
at
what
tyme
the
mother
of
Christ
came
:
But
that
whiche
Matthewe
and
Marke
,
do
declare
,
before
the
parable
of
the
sower
,
that
doth
he
place
afterward
.
But
where
as
he
saythe
that
a
woman
of
the
multitude
cried
out
,
it
semeth
to
haue
some
affinitie
or
agrement
with
this
narration
:
for
it
maye
bee
that
vpon
a
rashe
and
an
vndiscrete
zeale
,
she
did
extoll
that
into
the
hyghest
degrée
,
which
(
as
she
thought
)
was
to
muche
abased
of
Christe
.
In
this
truely
all
do
agree
,
that
Christe
talkyng
among
the
myddest
of
the
multitude
,
his
mother
and
brethren
came
vnto
hym
:
no
doubt
,
because
they
were
either
carefull
for
hym
,
or
els
because
they
had
a
desyre
to
learne
somewhat
at
his
handes
.
For
they
sought
not
to
come
to
hym
in
vayn
,
neyther
is
it
lykely
that
they
whiche
followed
that
holy
mother
,
were
vnfaythfull
.
A.
But
for
so
muche
as
there
is
mention
made
here
,
and
in
other
places
of
the
brethren
of
Christe
,
we
must
note
that
they
were
called
his
brethren
because
they
were
of
the
same
kynne
and
lyne
.
So
Lot
is
said
to
be
the
brother
of
Abraham
,
when
as
he
was
Abrahams
brothers
sonne
.
For
Terah
begat
Abram
,
Nachor
,
and
Aram
,
〈…〉
.
and
Aram
begat
Lot.
Laban
also
is
sayde
to
be
the
brother
of
Iacob
,
who
notwithstanding
was
Iacobs
vncle
.
So
our
Lorde
is
sayde
to
be
the
brother
of
Iames
and
Ioses
,
and
of
Iudas
&
Symon
,
when
as
notwithstandinge
he
was
but
Cosyn
germayne
(
as
we
terme
it
)
to
Iames
,
and
the
sonne
of
Mary
the
virgyn
,
whiche
was
syster
to
Mary
Iacobi
.
These
were
sayde
to
be
his
brethren
euen
as
Ioseph
was
sayde
to
be
his
father
.
For
it
is
wrytten
in
the
Gospell
,
I
and
thy
father
sought
thee
sorrowyng
.
Stode
without
.
A.
Luke
semeth
to
geue
a
reason
of
this
matter
,
saying
,
His
mother
and
brethern
came
vnto
hym
,
but
they
could
not
come
nye
hym
for
the
prease
.
Seking
to
speake
.
C.
Where
as
Ambrose
and
Chrysostome
haue
accused
the
virgin
Mary
of
ambition
,
that
she
should
prease
to
her
sonne
,
to
the
ende
the
multitude
might
thereby
know
that
she
was
his
mother
,
it
is
more
then
nedeth
,
when
as
her
synguler
modestie
&
godlynes
is
commended
by
testimony
of
scripture
.
We
deny
not
,
but
that
peraduenture
,
the
vehemency
of
carnall
affections
,
might
make
them
to
busie
them selues
more
then
they
nede
:
notwithstandinge
we
doubte
not
but
that
for
some
godly
purpose
they
were
moued
to
ioyne
them selues
vnto
hym
.
47
The
one
sayde
vnto
him
,
beholde
thy
mother
,
and
thy
brethren
stand
without
,
desiring
to
speake
with
thee
.
C.
Where
as
our
Euangelist
Matthew
,
reporteth
this
message
to
be
broughte
to
Christe
by
no
more
then
one
,
Marke
and
Luke
affirme
that
there
were
diuers
of
them
that
spake
thus
vnto
Christ
.
In
the
whiche
there
is
no
contrarietie
,
for
the
commaundement
whiche
the
mother
gaue
for
the
calling
of
her
sonne
,
being
hearde
of
many
,
went
from
one
to
an
other
tyll
it
came
to
Christe
.
48
But
he
aunswered
and
saide
vnto
him
that
had
tolde
hym
,
who
is
my
mo-mother
?
And
who
are
my
brethren
?
M.
Christe
here
doth
not
so
deny
his
mother
and
his
brethrem
,
as
though
by
no
meanes
he
woulde
knowe
them
according
to
the
fleshe
,
but
he
resisteth
their
importunitie
,
C.
by
that
which
they
sought
preposterously
to
interrupte
hym
in
his
doctrine
,
and
to
make
hym
cease
.
M.
He
was
not
therefore
a
littell
offended
by
their
importunitie
as
do
his
woordes
declare
,
and
the
very
manner
it self
of
speaking
by
interrogation
,
saying
.
Who
is
my
mother
?
He
was
occupied
in
the
busynes
of
his
father
,
of
the
Gospell
,
and
in
the
busynes
pertaining
to
the
kyngdome
of
God
,
whiche
was
of
so
greate
waighte
that
they
should
not
haue
interupted
him
for
the
speaking
with
his
mother
and
brethren
.
A.
Therefore
by
this
his
aunswere
,
he
teacheth
that
he
muste
go
forwarde
in
the
same
.
After
the
same
manner
he
sayde
vnto
them
in
an
other
place
,
Wherfore
did
ye
seke
me
?
Luke
,
2
,
Wiste
ye
not
that
I
must
go
about
my
fathers
busines
.
49
And
he
stretched
foorth
his
hand
toward
his
disciples
and
sayde
,
Beholde
my
mother
and
brethren
.
And
he
stretched
foorth
.
Bu.
Least
any
man
should
conster
or
interprete
the
woordes
that
he
spake
of
any
other
then
of
the
faythfull
hearers
of
the
woorde
,
of
the
Cittezens
,
and
inhabiters
of
the
kyngdome
of
God
,
he
manifestly
declared
by
the
gesture
of
his
body
whome
he
mente
and
of
whome
he
spake
.
Faithfull
men
are
the
brethren
of
Christ
Beholde
my
mother
and.
C.
Here
Christe
extenuating
consanguinitie
,
or
the
kyndred
of
fleshe
and
bloud
,
setteth
forth
a
very
proffitable
doctrine
,
seinge
that
he
receiueth
all
his
disciples
and
faythful
people
,
into
no
lesse
honour
&
dignitie
,
then
if
they
were
the
chiefest
of
his
kyndred
by
fleshe
and
bloude
.
This
sentence
dependeth
vpon
the
office
of
Christe
,
for
he
declareth
that
he
was
not
geuen
for
a
certaine
or
a
fewe
,
but
for
all
the
godly
which
by
faythe
were
ioyned
and
knyt
into
one
bodye
.
Furthermore
,
there
is
no
bonde
more
holy
then
the
spirituall
bonde
:
because
he
oughte
not
to
be
comprehended
according
to
the
fleshe
,
but
by
the
power
of
the
spirite
,
with
the
which
he
was
endued
of
the
father
to
regenerate
men
:
that
they
which
were
by
nature
the
vncleane
and
curssed
seede
of
Adam
,
might
by
grace
be
made
the
holy
and
celestiall
sonnes
of
God.
2.
Cor.
5.
Therefore
S.
Paule
saythe
,
that
a
man
knoweth
not
Christe
truely
,
according
to
the
fleshe
:
because
we
must
consider
the
redemption
of
the
world
,
which
farre
surmounteth
the
capacitie
of
men
,
or
humane
power
,
when
he
reformeth
vs
by
his
spirite
,
accordinge
to
the
image
of
God
.
Wherefore
this
is
the
somme
,
that
we
learne
to
beholde
Christe
with
the
eyes
of
faythe
:
then
,
to
knowe
that
euery
one
whiche
is
regenerate
by
the
spirite
,
addicteth
hym selfe
to
true
holynes
and
ryghteousnes
,
and
to
bee
so
vnited
vnto
Christe
,
that
he
may
be
a
true
member
of
his
body
.
But
although
Christe
do
feme
here
to
haue
no
respecte
to
consanguinitie
,
yet
notwithstandinge
,
we
knowe
in
dede
that
he
did
deuoutly
reuerence
the
order
of
mankynde
,
and
did
fulfyll
suche
lawful
dueties
as
pertained
to
parentes
:
but
onely
he
admonysheth
that
spirituall
consanguititie
,
ought
to
be
preferred
before
that
whiche
is
carnall
.
We
ought
not
to
forsake
Christe
for
our
parentes
.
Let
vs
obserue
the
rightes
of
nature
,
and
yet
let
vs
not
addicte
our selues
to
muche
to
fleshe
and
bloude
.
And
let
vs
so
loue
our
parentes
and
kynsfolke
that
we
alwayes
and
in
all
thynges
preferre
our
spirituall
and
heauenly
consanguinitie
before
all
other
.
50
For
whosoeuer
doth
the
wyll
of
my
father
whiche
is
in
heauen
,
the
same
it
my
brother
,
syster
,
and
mother
.
C.
He
vnderstandeth
those
to
do
the
wyl
of
the
father
,
(
not
whiche
exactely
fulfyll
all
the
righteousnes
of
the
lawe
,
)
for
so
this
name
of
brother
whiche
he
geueth
vnto
his
disciples
,
should
pertayne
vnto
none
:
but
specially
,
he
commendeth
faith
,
whiche
is
the
welsprynge
and
originall
of
true
obedience
.
The
sentence
of
Christ
is
knowne
when
he
saythe
.
Iohn
.
6.
This
is
the
wyll
of
my
father
,
that
euery
one
whiche
seeth
the
sonne
and
beleueth
in
him
,
shal
not
peryshe
but
haue
lyfe
euerlastynge
.
M.
Also
,
Matth.
17.
this
is
my
welbeloued
sonne
,
in
whome
I
am
well
pleased
,
heare
him
.
Therefore
to
beleue
in
Christe
the
sonne
of
God
,
To
beleue
in
Christe
,
is
the
fulfilling
of
Gods
will
.
and
to
heare
the
worde
of
Christ
,
as
the
worde
of
God
,
is
to
do
the
wyll
of
the
father
whiche
is
in
heauen
:
So
that
he
whiche
heareth
the
worde
of
God
,
and
doth
it
,
and
beleueth
in
hym
,
is
the
brother
,
syster
,
and
mother
of
Christe
.
And
therfore
,
in
stede
of
this
which
is
wrytten
here
and
in
Marke
,
(
He
whiche
dothe
the
wyll
of
my
father
)
:
is
written
in
Luke
,
L●…
He
whiche
heareth
the
worde
of
God
and
doth
the
same
.
Io●…
And
in
an
other
place
he
saythe
,
he
that
is
of
God
heareth
Gods
woorde
.
Nowe
,
to
be
a
kynne
vnto
God
is
,
to
be
of
hym
:
and
to
be
of
kynne
,
is
to
be
of
that
spirituall
consanguiuitie
with
him
As
it
is
wrytten
,
To
them
gaue
he
power
to
be
the
sonnes
of
God
:
euen
then
that
beleued
on
his
name
,
whiche
were
borne
,
not
of
bloude
,
nor
of
the
wyl
of
the
fleshe
,
nor
yet
of
the
wyll
of
man
,
but
of
God
.
Nowe
,
what
other
thing
did
the
disciples
of
Christe
,
whome
here
by
the
stretchyng
foorthe
of
his
hande
,
he
declareth
to
be
his
brethren
,
systers
,
and
mother
?
Did
not
they
beleue
that
whiche
be
spake
,
and
forsoke
all
and
followed
hym
?
C.
When
Christe
therefore
hath
aduaunced
his
disciples
with
exceading
honour
,
in
so
much
that
he
counteth
them
for
his
brethren
,
howe
abhominable
and
horrible
is
oure
ingratitude
,
if
we
forsake
not
all
the
desyres
of
the
fleshe
,
and
al
our
busynes
,
and
intende
and
geue
oure selues
wholely
vnto
hym
.
〈◊〉
t●…
o●…
〈◊〉
M.
By
this
place
all
so
wee
see
howe
preposterous
the
veneration
of
the
vyrgin
Mary
is
,
with
the
whiche
she
is
worshyped
as
a
Goddesse
,
&
all
because
she
was
the
carnall
mother
of
Christe
:
When
as
Christe
here
doth
extenuate
that
consanguinitie
,
preferringe
the
spirituall
kyndred
only
,
whiche
pertayneth
to
all
the
sonnes
of
God
,
farre
before
all
other
.
So
in
Luke
,
L●…
when
the
woman
cried
out
and
sayd
,
Blessed
is
the
wombe
that
bare
thee
,
and
the
teates
that
gaue
thee
sucke
,
he
aunswered
.
Nay
,
rather
blessed
are
they
whiche
heare
the
woorde
of
God
and
kepe
it
.
By
the
whiche
wordes
Christ
meaneth
the
same
that
he
ment
in
this
place
.
The
xiii
.
Chapter
.
THe
same
day
went
Iesus
oute
of
the
house
,
and
sate
by
the
Sea
syde
.
M.
After
that
the
fame
of
myracles
began
to
encrease
&
the
concourse
and
multitude
of
people
began
also
to
multiplye
,
in
so
muche
that
they
had
no
leasure
to
eate
(
as
appeareth
in
the
thyrde
Chapter
of
Marke
,
)
Iesus
went
out
of
the
house
,
(
in
the
which
he
spake
those
words
before
mencioned
)
to
the
ende
hee
might
haue
a
more
conuenient
place
to
seeke
the
kingdome
of
God
.
For
willingly
hee
woulde
haue
framed
himselfe
to
the
zeale
of
the
people
,
although
hee
knew
the
nature
of
man
.
In
this
Chapter
there
are
certaine
parables
by
the
which
the
nature
,
force
,
frute
,
and
excellency
of
the
word
of
God
is
declared
.
2.
And
much
people
were
gathered
together
vnto
him
,
so
greatlye
that
hee
went
and
sate
in
a
shippe
,
and
all
the
people
stode
on
the
shore
.
C.
It
is
not
in
vaine
that
the
Euangelystes
spake
first
of
the
great
concourse
&
multitude
of
people
by
the
syght
wherof
Christ
was
moued
to
prepare
the
doctrine
of
the
seede
.
This
multitude
came
from
dyuers
and
sundry
places
:
they
stoode
all
amazed
,
euery
one
of
them
beinge
of
like
desyer
to
heare
,
but
not
of
lyke
affection
to
profit
.
This
was
the
occasion
of
the
parable
,
to
the
ende
men
might
know
,
that
the
seede
of
doctrine
was
not
frutefull
in
euery
place
,
being
euery
where
dispersed
and
scattered
abroade
:
because
it
shal
not
alwayes
fynd
,
fertyle
,
frutefull
and
wel
tylled
ground
:
It
followeth
therefore
.
3.
And
hee
spake
many
thinges
to
them
by
simylitudes
sayinge
.
Behould
the
sower
went
forth
to
sowe
.
And
hee
spake
manye
B.
Hee
spake
vnto
the
multitude
by
symilitudes
and
parables
,
〈…〉
vse
no
doubt
to
the
end
hee
might
make
them
more
attentyue
,
and
also
more
curiouse
of
those
things
which
were
spoken
,
that
afterwarde
inquyring
of
them
,
they
myghte
more
certaynlye
be
taught
:
Marke
.
4.
and
perswaded
of
all
thinges
.
A.
Marke
hath
:
hee
taught
them
many
thynges
by
parables
,
and
sayde
vnto
them
in
his
doctrine
,
harken
to
.
What
those
many
things
were
,
this
present
Chapter
sufficientlye
declareth
,
as
there
were
manye
hearers
presente
,
so
they
were
of
dyuers
natures
and
dispositions
.
And
therefore
wyselye
dispensinge
and
bestowing
the
treasure
and
ryches
of
the
kingdome
of
God
,
hee
preacheth
the
one
onely
,
and
selfe
same
Doctrine
of
the
Gospell
of
the
kingdome
of
God
,
by
manye
and
sundrye
symilitudes
.
Behoulde
the
sower
went
B.
The
occasion
of
this
parable
seemeth
to
be
(
as
wee
touched
euen
now
)
the
great
multitude
of
people
whiche
came
from
diuers
places
with
a
desyer
to
learne
,
to
whome
Chryst
by
this
parable
declared
that
it
was
not
sufficiente
to
heare
the
woorde
:
and
that
not
all
that
hearde
it
,
were
therby
anye
thinge
the
better
,
vnlesse
they
brought
foorth
the
frutes
of
the
same
.
1.
Peter
.
1.
The
similitude
is
verye
apte
and
fit
:
for
wee
are
borne
a
newe
by
the
doctryne
of
the
Gospell
whiche
is
the
incorruptible
seede
.
The
Gospell
is
the
frutfull
seede
of
life
.
As
the
seede
by
his
owne
proper
nature
is
frutefull
,
so
is
the
Gospell
:
if
it
profyte
not
the
hearers
wee
maye
not
saye
therefore
that
it
is
vnfrutefull
for
it
is
alwayes
fruteful
in
power
,
but
not
in
acte
or
deede
.
Where
the
earthe
is
wantinge
,
there
doth
not
the
seede
by
it selfe
bring
forth
frute
.
Christ
therefore
here
professed
himselfe
to
be
as
it
were
a
husband
man
,
which
is
come
forth
to
sow
the
seede
:
but
manye
of
his
auditours
to
be
like
barren
and
vntilled
land
,
other
some
to
be
like
the
thornye
and
bushye
ground
,
in
the
which
both
the
labor
and
the
seede
perisheth
.
But
as
concerninge
the
sence
of
the
parrable
it
shal
be
omytted
and
let
passe
vntill
suche
tyme
as
wee
come
to
the
exposition
which
our
sauiour
Chryst
hymselfe
maketh
:
onelye
the
Readers
are
presentlye
to
be
admonyshed
of
thys
,
that
if
they
were
compared
to
barren
and
vnfrutefull
lande
,
which
came
from
farre
as
men
that
were
hunger
starued
,
vnto
Christ
,
it
is
no
marueyle
if
the
Gospell
do
not
fructifye
at
this
day
in
many
,
of
the
which
some
are
slouthful
,
some
slow
,
some
negligent
,
and
some
such
drones
,
that
they
can
scante
be
drawne
to
heare
the
word
of
God
4.
And
when
hee
had
sowne
,
some
fell
by
the
waye
syde
,
and
the
foules
of
the
ayre
came
and
deuoured
it
.
And
hee
went
forth
to
sowe
.
A.
Namely
his
séede
.
The
fift
sixt
and
seuenth
verces
are
omytted
and
declared
in
the
exposition
that
our
sauiour
Christ
himselfe
maketh
.
8.
But
some
fell
into
good
grounde
,
and
broughte
forthe
frute
,
some
an
hundreth
fould
,
some
sixty
foulde
,
some
thyrtie
foulde
.
E.
For
a
hundereth
foulde
,
sixty
foulde
,
and
thyrty
fould
,
The
Gréeke
texte
and
the
old
translation
in
lataine
hath
only
,
a
hundered
,
sixty
,
and
thyrtie
,
this
word
foulde
being
omytted
.
For
the
Gréeke
tongue
wanteth
the
names
distributiue
of
numbers
.
Hée
meaneth
that
out
of
euery
graine
there
proceded
many
,
out
of
some
an
hundered
,
out
of
some
sixtye
,
and
out
of
other
some
thyrtye
.
9.
Hee
that
hath
eares
to
heare
let
him
heare
.
B.
This
sentence
our
sauiour
Christ
was
wont
to
adde
,
when
hée
would
styrre
vp
the
minds
of
the
hearers
to
marke
and
note
diligently
that
whiche
hée
spake
vnto
them
.
By
these
words
hée
partly
declareth
that
all
haue
not
true
intelligence
,
to
comprehende
that
which
hée
spake
:
and
partly
hée
styrreth
vp
his
disciples
,
to
consider
diligently
that
his
doctrine
was
not
comon
and
easy
to
euery
one
.
And
he
maketh
this
difference
betwene
his
hearers
,
that
some
heare
,
and
that
othersome
are
deafe
.
Now
if
it
be
demaunded
how
they
that
heare
come
by
theyr
hearinge
,
the
Scripture
in
another
place
answeareth
sayinge
,
Psalm
.
40.
sacrifyce
and
meate
offeringe
thou
wouldest
not
haue
,
but
myne
eares
hast
thou
opened
.
10.
And
the
Disciples
came
and
said
vnto
him
:
whye
speakest
thou
to
them
by
parables
?
C.
By
the
woords
of
this
Euangeliste
it
appeareth
that
the
Disciples
had
not
onely
a
respecte
of
themselues
,
but
wished
also
profit
to
others
.
They
themselues
not
vnderstanding
the
parable
knew
well
enoughe
that
it
was
no
lesse
obscure
and
hard
to
the
people
.
They
complayne
therefore
that
Chryste
speaketh
words
of
the
which
there
came
no
profite
to
the
hearers
.
M.
Furthermore
this
kind
of
teachinge
séemed
vnto
them
to
be
rare
and
vnwonted
and
very
straunge
,
because
hytherto
they
had
not
heard
Christ
vse
so
often
parables
.
For
they
thought
that
it
should
haue
bene
his
part
to
vse
manifest
and
plaine
words
,
to
the
end
hée
might
the
more
easilye
be
vnderstode
C.
And
although
that
symilitudes
doe
oftentimes
manifest
the
thinge
which
is
handled
,
those
notwithstanding
which
do
containe
a
continual
metaphor
are
very
hard
,
darke
,
and
obscure
.
Christ
therefore
propoundinge
this
similitude
,
would
comprehend
that
vnder
an
allegorye
,
which
without
a
figure
,
might
more
plainly
and
euidently
haue
bene
spoken
.
But
now
when
the
exposition
is
added
&
made
,
the
figured
speach
hath
more
perspecuity
and
plainenes
,
then
the
simple
,
that
is
,
it
is
not
onely
of
more
efficacy
&
force
to
moue
the
minds
of
men
,
but
also
more
cleare
and
euidente
to
be
perceyued
,
so
great
a
difference
ther
is
in
the
speaking
and
vttering
of
things
.
Truly
if
Chryst
should
haue
sayd
simplely
:
the
Gospell
is
preached
to
manye
in
vaine
.
A.
Hée
had
touched
the
effect
of
al
this
matter
,
C.
Notwithstandinge
it
woulde
not
haue
had
so
great
force
&
waight
as
this
similitude
.
Bu.
The
Disciples
therefore
saye
,
whye
speakest
thou
the
mysteries
of
the
kingdome
of
God
in
such
darke
parables
,
rather
then
in
plaine
and
easye
sentences
whereby
thou
mayst
be
vnderstoode
.
11.
Hee
aunsweared
and
saide
vnto
them
it
is
geuen
vnto
you
to
knowe
the
secrets
of
the
kingdom
of
heauen
:
but
to
them
it
is
not
geuen
.
Bu.
The
lord
by
his
answeare
manifestly
declareth
,
to
whom
the
doctrine
of
the
Gospell
is
obscure
and
to
whom
it
is
euident
&
plaine
,
also
who
are
mete
hearers
of
the
Gospell
&
who
are
not
.
C.
By
that
which
answere
of
Christ
we
gather
that
the
doctrine
of
saluation
was
propounded
of
God
vnto
men
for
diuers
ends
and
purposes
.
For
Christ
testifyeth
that
hée
spake
therfore
the
more
obscurelye
,
because
his
word
should
be
hard
and
difficile
vnto
many
,
&
mighte
stryke
and
sound
in
their
eares
with
confused
&
ambiguous
sound
.
If
any
man
obiecte
the
saying
of
the
Prophet
,
●…tion
.
I
haue
not
spoken
in
the
secret
places
of
the
earth
,
neither
yet
in
darknes
.
It
is
not
for
naught
that
I
sayde
vnto
the
séede
of
Iacob
:
〈◊〉
.
5.
〈◊〉
9.
&
séeke
mee
.
Also
Dauid
acknowledgeth
the
words
of
the
law
to
be
a
lanterne
to
his
féete
,
&
to
geue
wisedome
vnto
babes
.
It
may
be
aunswered
that
the
woord
of
God
by
his
owne
nature
is
brighte
&
cleare
,
●…were
.
but
the
brightnes
of
the
same
by
the
darkenes
of
men
is
suffocated
&
obscured
.
For
although
the
law
had
the
vaile
hanging
before
it
,
yet
notwithstanding
the
truth
of
God
was
manifest
enough
in
the
same
vnlesse
the
eyes
of
men
were
blinded
.
And
as
concerning
the
Gospel
S.
Paule
sayth
that
it
is
not
hid
vnles
it
be
hidden
to
the
reprobate
,
〈◊〉
4.
&
to
such
as
are
in
darcknes
,
whose
minds
Sathan
hath
blinded
.
Furthermore
wée
must
note
that
the
force
of
illuminating
,
wherof
Dauid
speaketh
,
&
the
familiar
maner
of
preaching
whereof
Esay
prophesyeth
,
is
properlye
referred
to
the
elect
and
chosen
people
of
God
.
This
notwithstanding
alwayes
abydeth
infallible
that
the
woord
of
God
is
not
obscure
of
it selfe
,
but
as
it
is
obscured
&
darkened
,
with
the
blind
mystes
of
the
world
:
in
the
meane
season
,
the
Lord
doth
neuertheles
contayne
&
kepe
his
mysteries
,
that
the
sence
&
understanding
of
the
same
cannot
come
to
the
reprobate
.
And
truly
by
two
meanes
hée
doth
depriue
them
of
the
light
of
the
Gospell
.
●…in●…
wic●…e
For
sometimes
hée
speaketh
that
in
parables
,
which
mighte
be
spoken
much
more
plainly
:
sometimes
expressing
his
mind
plainly
without
eyther
tropes
or
figures
,
hée
doth
so
dul
&
amase
their
sences
,
that
euen
in
the
open
&
manifest
light
they
are
blind
.
〈◊〉
9.
To
this
effect
pertayneth
the
saying
of
the
Prophete
.
Your
Prophets
&
rulers
that
should
sée
hath
hée
couered
And
the
visions
of
al
the
prophets
is
become
vnto
you
,
as
the
woords
of
a
Booke
that
is
sealed
vp
which
men
delyuer
to
one
that
is
learned
sayinge
:
reade
thou
in
it
.
And
hée
sayth
I
cannot
for
it
is
sealed
.
Forsomuche
as
Christ
hath
so
dispensed
his
doctrine
by
his
deuyne
counsell
that
it
shal
profite
only
a
few
in
whose
mindes
it
shall
soundlye
be
imprinted
,
&
shall
trouble
and
moleste
the
rest
it
followeth
that
this
doctrine
of
saluation
was
not
sente
vnto
men
for
one
end
&
purpose
,
but
by
the
wisedom
of
God
to
be
so
moderatly
tempered
,
that
it
should
be
no
lesse
a
sauor
of
death
vnto
death
to
the
reprobate
,
then
it
is
of
life
vnto
life
to
the
electe
&
chosen
children
of
God
.
And
least
any
man
should
contend
,
S.
Paule
addeth
to
these
words
,
2.
Cor.
2.
that
what
soeuer
the
effect
of
the
Gospell
bée
,
though
it
be
a
deadly
sauour
,
yet
is
it
swete
before
God
.
But
to
the
ende
wée
may
haue
the
true
sence
and
meaning
of
this
place
wée
must
more
nerely
consider
the
purpose
of
Christ
,
for
what
cause
and
to
what
end
hée
speaketh
this
.
First
vndoubtedly
the
comparison
pertayneth
to
this
end
,
that
hée
might
amplifye
the
grace
geuen
to
his
Disciples
:
because
that
was
geuen
specially
vnto
them
,
whiche
was
not
giuen
in
like
maner
to
all
men
.
To
you
sayth
hee
it
is
giuen
to
know
the
misteries
of
God
.
If
any
demaunde
from
whence
the
Apostels
haue
this
priuiledge
of
dignity
,
truly
there
shal
no
cause
of
worthines
be
found
in
them
:
for
Christ
in
pronounsing
that
it
is
geuen
vnto
them
,
excludeth
al
deserte
.
Christ
pronounceth
that
they
be
certaine
select
,
&
chosen
men
,
vpon
whom
God
specially
bestoweth
this
honor
,
to
be
partakers
of
the
secret
mysteries
of
God
the
other
being
depriued
of
the
same
.
God
calleth
the
electe
by
his
Gospell
.
Ther
is
no
other
cause
of
this
difference
found
sauing
that
it
pleaseth
God
to
call
vnto
him
those
whom
he
hath
chosen
frelye
in
his
mercye
,
before
the
foundacion
of
the
world
was
layde
.
A.
Whervpon
hee
calleth
the
rest
forreners
or
straungers
,
Marke
.
4.
as
may
be
gathered
by
the
words
of
Marke
when
hee
sayth
:
but
vnto
them
that
are
without
,
all
thinges
happen
by
parables
.
C.
By
the
which
words
Christ
plainly
declareth
that
these
were
not
of
the
nomber
of
the
electe
,
and
therefore
that
it
was
not
giuen
vnto
them
.
12
For
whosoeuer
hath
,
to
him
shal
be
giuen
:
and
hee
shall
haue
aboundaunce
:
but
whosoeuer
hath
not
:
from
him
shal
be
taken
awaye
euen
that
whiche
hee
hath
.
M.
It
is
a
common
prouerbe
,
that
to
the
rych
shal
be
giuen
,
but
to
the
poore
not
so
:
yea
they
shall
haue
the
little
taken
from
them
&
be
made
beggers
.
By
the
which
our
sauiour
Christ
would
signify
,
that
it
was
also
ful
filled
in
his
kingdome
,
that
the
knowledge
of
life
should
be
communicated
and
geuen
to
those
only
which
haue
the
gift
of
election
:
and
from
those
that
want
the
same
,
shal
be
taken
awaye
,
that
deuyne
knowledge
whiche
they
séeme
to
haue
,
by
the
preaching
of
the
woord
:
because
the
reprobate
by
the
contempte
of
the
woord
,
whiche
they
cannot
receaue
,
are
blynded
more
and
more
til
at
length
thou
mayest
see
them
depryued
of
their
common
sence
.
The
lord
toke
the
Disciples
vnto
him
,
to
the
end
they
might
more
&
more
profit
in
his
schole
:
and
they
being
chosen
the
lord
did
promote
them
as
it
were
by
degrees
:
they
were
not
made
perfect
the
first
day
:
but
dailye
they
did
learne
as
it
were
new
lessons
:
and
soe
by
increase
they
did
abound
.
C.
Hée
putteth
them
in
mynd
therfore
how
liberally
God
hath
delt
with
them
to
the
end
they
might
esteme
the
more
of
his
grace
,
&
to
acknowledge
themselues
bound
vnto
him
for
so
great
a
benefite
.
Hee
repeteth
the
selfe
same
words
in
the
25.
Chapter
following
.
notwithstanding
in
another
sence
:
for
of
the
lawfull
vse
of
giftes
shal
be
spoken
there
:
but
nowe
hée
teacheth
simplely
,
that
therfore
more
is
giuen
to
the
Apostels
than
to
other
men
,
because
it
is
the
will
of
the
heauenlye
father
to
heape
vppon
them
as
it
were
,
the
riches
of
his
grace
euen
to
the
full
.
For
because
hee
will
not
forsake
the
worke
of
his
hands
,
Psal.
138.
(
as
sayth
the
Prophete
Dauid
)
those
in
whom
he
hath
begun
his
worke
)
hée
will
finishe
and
beautifye
euery
daye
more
&
more
,
vntil
such
time
as
hée
hath
brought
them
to
an
excellent
perfection
.
Hereupon
there
flow
so
manifolde
graces
vnto
vs
,
from
him
,
and
suche
ioyfull
successe
:
because
the
consideration
of
the
benefits
of
God
doth
styrre
him
&
procure
his
lyberallity
to
continue
still
towards
vs
,
and
as
his
riches
are
infinyte
,
so
hée
is
neuer
wery
in
enriching
his
children
with
the
same
.
So
often
therefore
as
hee
doth
exalte
vs
let
vs
remember
that
what
benefite
so
euer
happeneth
vnto
vs
,
that
the
same
dooth
springe
from
him
,
as
from
a
most
pure
well
,
because
hée
seeketh
to
finish
&
accomplish
the
worke
of
our
saluation
.
But
on
the
contrary
part
Christ
doth
pronounce
that
the
reprobate
are
worse
and
worse
,
vntil
such
time
as
they
being
brought
to
naught
,
languishe
&
consume
vtterly
in
their
néede
and
scarsity
.
At
the
first
sight
this
saying
séemeth
very
hard
,
that
the
thinges
which
the
wicked
haue
not
,
shal
be
taken
from
them
:
Luk●…
but
Luke
dooth
myttigate
the
hardnes
,
and
taketh
away
the
ambiguity
of
this
place
saying
,
that
those
things
which
they
seeme
to
haue
shal
be
taken
from
them
.
And
truly
often
times
it
cometh
to
passe
the
the
reprobate
do
excel
in
singuler
gifts
,
&
are
outwardly
at
a
blush
like
vnto
the
children
of
god
.
But
in
déede
there
is
nothinge
sound
in
them
,
N●…
re●…
the●●
because
their
mind
is
voyde
of
all
godlynes
,
&
there
remayneth
nothing
in
them
,
but
an
outward
&
vaine
shew
.
Mathew
therefore
very
truly
sayth
that
they
haue
nothing
,
because
they
beinge
voyde
of
al
perfection
in
mind
,
how
much
soeuer
they
séeme
to
haue
before
the
world
,
in
the
presence
of
God
they
haue
nothing
.
And
Luke
very
aptlye
signifyeth
&
meaneth
that
they
haue
defiled
and
abused
those
good
giftes
with
the
which
god
had
endowed
them
,
because
ther
remayneth
nothing
but
an
outward
shew
,
pompe
&
vaine
glory
in
the
sight
of
men
.
Here
let
vs
learne
in
all
our
life
to
profit
,
&
go
forward
,
more
&
more
,
because
God
to
the
ende
hath
geuen
vs
a
tast
of
his
heauenly
Doctrine
,
the
wée
might
plentifully
féede
of
the
same
,
vntil
such
time
as
wée
were
fully
satisfyed
.
In
Marke
this
sentence
seemeth
to
be
more
confuse
:
harken
to
sayth
the
Lorde
what
is
spoken
vnto
you
.
Furthermore
if
they
profite
aright
,
hée
putteth
theym
in
hoope
of
more
fruitfull
grace
.
To
you
which
heare
(
sayth
hee
)
it
shal
be
giuen
.
At
length
there
followeth
a
clause
which
agreeth
with
the
words
of
Mathew
:
but
there
is
put
in
a
mydel
sentence
,
which
wée
expound
being
before
in
the
seuenth
Chapter
of
Mathew
:
because
it
is
not
likely
that
it
was
placed
here
in
his
right
order
.
For
(
as
it
hath
ben
sayde
already
)
the
Euangelists
were
not
curious
in
placing
the
sermons
of
Chryst
,
but
heaped
dyuers
of
his
sentences
together
.
But
Luke
mingleth
this
sentence
with
diuers
sentences
of
our
Sauiour
Christ
,
which
wer
spoken
some
in
one
place
,
some
in
an
other
,
and
noteth
also
that
Chryste
spake
this
to
an
other
ende
,
namely
that
theye
should
be
attentiue
to
his
doctrine
,
least
that
the
seede
of
lyfe
shoulde
be
sowen
in
vaine
,
whiche
seede
,
beinge
receiued
into
the
minde
,
ought
to
take
depe
rote
.
as
if
he
shoulde
haue
saide
,
Take
hede
least
that
be
taken
from
you
,
which
is
geuen
vnto
you
,
if
it
want
fruite
.
13
Therfore
speake
I
to
them
by
parables
,
because
in
seing
they
shal
not
se
,
and
hearinge
they
heare
not
,
neither
do
they
vnderstande
.
C.
The
third
cause
why
Christ
vsed
parables
is
,
namely
that
they
which
should
perishe
,
might
more
and
more
by
the
iust
iudgement
of
God
be
blinded
:
it
is
enough
for
them
to
here
that
they
might
be
inexcusable
.
He
saith
therfore
that
he
speketh
obscurely
to
the
multitude
,
because
they
should
not
be
partakers
of
the
true
light
.
Notwithstanding
when
he
saith
that
the
blinde
are
blinded
styll
,
to
the
ende
they
might
abide
&
continu
in
their
blindnes
,
he
dothe
not
ascribe
the
falte
of
this
matter
vnto
them
:
but
therby
commendeth
the
grace
shewed
to
the
Apostelles
the
more
because
no
man
had
the
like
shewed
vnto
them
.
He
doth
not
therefore
declare
that
this
was
done
without
the
determynate
counsel
of
God
,
whose
purpose
,
although
it
be
hidden
from
vs
,
yet
is
it
knowen
to
him
,
as
more
plentifully
we
shal
se
anon
.
For
althoughe
parables
haue
an
other
vse
,
then
to
contayne
those
thynges
in
a
harde
sence
,
which
God
wolde
not
plainly
manyfest
and
declare
,
yet
notwithstandinge
we
haue
shewed
,
that
this
parable
was
so
propounded
of
Christ
,
that
by
reason
of
the
allegorye
,
it
was
more
harde
,
doubtfull
,
and
obscure
then
a
ryddell
.
14
And
in
them
is
fulfylled
the
prophesie
of
Esayas
,
whiche
saithe
,
with
the
eares
ye
shal
here
and
not
vnderstand
and
seing
ye
shall
see
,
&
not
perceiue
.
And
in
them
is
fulfylled
.
M.
To
the
ende
he
mighte
shewe
that
he
dyd
this
by
the
iust
iudgemente
of
God
,
as
it
was
done
in
tymes
paste
,
he
bryngeth
in
the
prophesie
of
Esayas
,
as
concernynge
the
excecation
and
blynding
of
the
Iewes
,
by
the
which
they
beinge
blynded
and
made
obstinate
in
the
time
of
the
prophets
,
were
neyther
moued
by
theym
,
nor
yet
by
the
plagues
of
the
lord
,
to
tourne
from
their
wicked
worshipping
of
Idoles
,
and
to
repent
of
their
spitefull
mallice
.
C.
Christ
therefore
confirmeth
the
prophesie
of
the
Prophete
,
declarynge
it
to
be
no
newe
thing
,
that
many
receiued
so
smal
profite
by
the
worde
of
God
:
because
the
people
long
before
them
were
in
as
gret
blindnes
With
the
eares
ye
shall
heare
.
M.
The
place
of
the
Prophete
Esay
in
Hebrewe
is
red
thus
,
Heare
in
hearyng
and
vnderstand
not
,
Se
in
seinge
and
perceiue
not
.
Esay
.
6.
Harden
the
harte
of
this
people
,
stoppe
their
cares
,
and
shut
their
eies
,
that
they
se
not
with
their
eies
,
here
not
with
their
eares
and
vnderstande
not
with
theyr
hartes
,
and
conuert
&
be
healed
.
C.
This
place
is
diuersely
sited
in
the
newe
testament
.
A.
Paule
preachinge
Christe
at
Rome
,
casting
the
Iewes
in
the
teth
with
their
obstinate
mallice
saithe
,
Actes
.
28.
that
they
were
therefore
blinded
in
the
lighte
of
the
gospell
,
because
they
were
bytter
and
rebelliouse
againste
Christe
.
Also
in
an
other
place
he
saith
,
Israell
hath
not
obtayned
that
whiche
he
seeketh
:
but
the
election
hath
obtained
it
.
The
remnaunt
are
blinded
,
accordynge
as
it
is
wrytten
.
Rom.
11.
God
hath
geuen
them
the
spirite
of
vnquietnes
,
eies
that
they
shoulde
not
se
,
&
eares
that
they
shoulde
not
heare
,
euen
vnto
this
daye
.
In
this
place
of
Paule
the
Antithesis
is
to
be
noted
.
for
if
the
onely
and
free
election
of
God
,
hath
saued
som
remnant
of
people
:
it
followeth
by
the
secrete
&
iust
iudgement
of
god
,
that
al
the
rest
shall
perish
.
For
who
are
the
rest
whom
Paule
in
contrary
wise
setteth
against
the
elect
,
but
onely
they
whom
God
hath
appoynted
to
euerlasting
damnation
.
Iohn
.
12.
The
lyke
reason
is
in
Iohn
.
For
he
saith
that
ther
were
many
vnbeleuing
,
because
no
man
beleueth
,
but
they
to
whom
God
reuealeth
his
arme
&
power
.
And
by
&
by
he
addeth
,
that
they
coulde
not
beleue
,
because
it
is
written
:
harden
the
harts
of
this
people
.
To
the
same
thing
hath
Christ
respecte
,
when
he
referreth
it
to
the
secrete
counsell
of
God
,
that
the
trueth
of
the
gospel
is
not
reuealed
to
euery
one
alyke
,
but
is
depely
hidden
in
parables
&
darke
sentences
,
to
the
ende
he
might
power
nothinge
but
thycke
darkenes
into
the
myndes
of
the
people
.
We
wyll
alwayes
(
truely
)
confesse
,
that
those
whome
God
doth
blynde
,
are
founde
worthy
of
this
punishement
:
but
because
there
appeareth
not
a
manifeste
reason
or
cause
in
the
persones
of
men
,
this
principal
abideth
sure
,
that
thei
by
a
singuler
gifte
are
ordeined
to
saluation
,
&
illuminated
by
the
spirite
of
God
,
whome
God
hath
frely
chosen
:
and
that
,
all
the
reprobate
,
are
depriued
of
the
light
of
life
,
whether
God
geue
vnto
them
his
worde
,
or
whether
he
blinde
their
eyes
&
stoppe
their
eares
,
that
they
can
neyther
heare
nor
perceiue
the
same
.
Now
let
vs
note
howe
Christ
doth
applie
the
prophecie
of
the
Prophete
to
the
present
cause
.
And
seing
ye
shall
see
and
not
perceiue
.
C.
The
wordes
of
the
Prophete
are
not
recited
(
as
it
was
sayd
euen
now
)
neyther
maketh
it
any
matter
:
because
it
was
enough
for
Christe
to
shewe
that
it
was
no
newe
or
vnwonted
example
,
if
many
were
amased
and
astonied
at
the
worde
of
God
.
It
was
sayde
vnto
the
Prophete
,
Goe
and
harden
the
harte
of
this
people
.
This
Matthew
attributeth
to
the
hearers
,
that
they
should
beare
the
blame
of
their
blyndnes
and
obstinacy
.
Neyther
can
the
one
be
separated
from
the
other
,
for
all
they
that
are
caste
into
a
reprobate
sence
,
do
wyllingly
with
an
inwarde
mallice
,
blynde
,
&
obdurate
them selues
.
For
it
can
come
no
other
wyse
to
passe
where
the
spirite
of
God
abydeth
not
,
with
the
whiche
only
the
electe
are
gouerned
.
Wherefore
we
conclude
thus
,
that
they
are
not
of
a
sound
and
perfecte
mynde
,
whome
God
dothe
not
illuminate
with
his
spirite
of
adoption
and
therefore
are
they
blinded
by
the
worde
of
God
:
and
yet
notwithstanding
,
the
fault
remaineth
in
them
,
because
they
are
willingly
blynde
.
15
For
the
harte
of
this
people
is
wexed
grose
,
and
their
eares
are
dull
of
hearing
,
and
their
eyes
haue
they
closed
,
least
at
any
tyme
they
should
see
with
their
eyes
,
and
heare
with
their
eares
,
and
shoulde
vnderstande
with
their
harte
,
and
be
conuerted
,
that
I
also
might
heale
them
.
For
the
harte
of
this
people
.
S.
That
is
,
The
harte
is
so
inclosed
and
choked
with
fatte
that
it
is
not
able
to
discharge
his
proper
office
.
M.
Therefore
when
the
harte
is
grosse
,
it
cannot
be
that
the
eares
shoulde
heare
,
and
that
the
harte
it selfe
shoulde
vnderstande
and
conuerte
.
Whereupon
he
sayth
,
the
harte
of
this
people
is
wexed
grosse
,
And
by
and
by
he
addeth
.
Their
eares
are
dull
.
Therefore
before
all
thinges
the
harte
muste
be
opened
,
and
made
fitte
to
heare
the
worde
of
God
.
A.
But
who
can
brynge
this
thing
to
passe
saue
only
the
spirite
of
God.
Act●●
Of
this
matter
we
haue
an
example
of
Lydia
the
seller
of
purple
,
of
whome
it
is
wrytten
in
the
actes
of
the
Apostels
thus
.
And
the
lorde
opened
her
harte
,
that
she
attended
vnto
the
thinges
whiche
Paule
spake
.
And
their
eies
haue
they
closed
.
C.
Christ
here
attributeth
that
to
the
people
whiche
the
Prophete
Esay
attributeth
to
God
:
It
is
true
in
either
sence
.
The
people
them selues
are
the
cause
of
excecation
&
blindnes
,
for
they
shut
their
own
eies
,
Th●…
cau●…
sec●●
caus●…
elec●●
&
stoppe
their
own
eares
.
We
shall
alwayes
finde
the
first
or
speciall
cause
to
be
in
men
:
But
the
secundary
or
least
cause
to
be
in
God
,
who
blyndeth
the
eyes
of
the
reprobate
,
whiche
he
hath
predestinate
to
damnation
.
We
cal
it
not
the
secondary
or
least
cause
,
according
to
the
Philosophers
,
but
we
cal
that
the
secundary
cause
,
whiche
is
hydden
from
the
sence
of
men
,
and
so
secrete
that
we
ought
not
curiously
to
serche
for
the
same
:
But
to
content
our selues
with
the
first
cause
seing
the
other
is
not
apparaunt
or
manifest
.
We
must
also
note
that
the
doctrine
is
not
properly
,
neyther
of
it selfe
,
neither
by
his
owne
nature
the
cause
of
blyndnes
but
by
accidens
.
For
as
the
porblynde
men
when
they
come
forth
to
the
Sunne
,
haue
their
eyesighte
more
obscure
and
dimme
(
whiche
faulte
is
not
to
be
imputed
to
the
Sunne
,
but
to
their
eyes
(
euen
so
where
as
the
worde
of
God
doth
blinde
and
obdurate
the
reprobate
,
(
because
it
is
by
their
owne
wickednes
)
it
is
proper
vnto
them
,
but
accidentall
to
the
woorde
.
Leaste
at
any
tyme
they
should
see
with
.
C.
Here
the
lorde
might
seme
to
be
vnwilling
to
haue
the
reprobate
conuerted
whiche
is
contrary
to
this
sentence
,
Ez●…
I
will
not
the
death
of
a
sinner
,
but
rather
that
he
turne
from
his
wickednes
and
lyue
.
A.
Also
Peter
saith
,
●…ri
.
3
The
lorde
is
paciente
to
vs
warde
,
for
so
muche
as
he
wold
haue
no
man
loste
,
but
wolde
receiue
all
men
to
repentaunce
.
But
Peter
and
Ezechiell
dispute
not
in
those
places
,
as
concerning
the
secrete
pourpose
of
God
,
but
onely
they
do
shewe
howe
God
shewethe
him selfe
towardes
vs
,
calling
vs
by
the
preachinge
of
the
Gospell
,
to
euerlasting
life
.
So
that
it
is
not
contrary
to
the
place
of
Esay
:
for
he
calleth
all
by
his
woorde
,
yea
,
euen
the
reprobate
:
But
the
reprobate
are
soo
destitute
of
grace
,
that
they
are
nothinge
at
all
moued
by
the
gentyll
inuitation
of
God
,
no
,
they
do
not
mollifye
theyr
heartes
.
And
be
conuerted
,
that
I
also
myghte
heale
hym
.
C.
By
these
wordes
he
sheweth
to
what
ende
seing
and
vnderstanding
do
profite
namely
that
men
beinge
conuerted
vnto
God
,
may
come
into
fauoure
with
hym
,
and
might
haue
hym
a
gentyll
,
louinge
,
and
merciful
God
vnto
them
.
Therfore
to
this
ende
properly
he
would
haue
his
woorde
preached
,
that
he
,
renuynge
the
hartes
and
mindes
of
men
,
might
reconcile
them
vnto
hym
.
As
concerninge
the
reprobate
,
Esay
here
pronounceth
the
contrary
:
namely
least
that
they
should
obtayne
mercy
,
there
remayneth
vnto
them
a
stony
hardnes
and
obstinacie
,
and
that
the
effecte
of
the
woorde
towardes
theim
shall
be
taken
away
,
least
it
should
mollifie
their
hartes
to
repentaunce
.
By
this
woorde
of
healinge
,
Matthewe
and
the
Prophete
comprehende
a
delyueraunce
from
all
euyll
:
for
they
do
compare
the
people
afflycted
by
the
hand
of
God
,
Metaphorically
to
a
sick
man
:
therfore
they
say
,
that
health
is
wrought
when
the
lord
releaseth
the
ponishement
.
But
because
this
healthe
dependeth
vpon
the
remission
of
synnes
,
Marke
very
aptly
sheweth
the
originall
and
cause
.
For
wherupon
commeth
the
mitigation
of
ponishementes
,
but
onely
because
the
lorde
beinge
pleased
with
vs
,
dothe
bestowe
vppon
vs
his
benediction
and
peace
?
And
although
somtimes
our
offence
and
wickednes
being
abbolished
,
●…nde
of
●●s
po●●ntes
.
he
ceasseth
not
to
ponishe
vs
(
eyther
because
he
wolde
humble
vs
,
or
els
because
we
should
afterwardes
be
more
ware
)
notwithstanding
because
he
shewing
signes
of
his
fauour
,
doth
quikken
and
renew
vs
,
and
for
the
most
part
ponishementes
do
ceasse
with
the
faulte
:
the
healing
is
very
wel
ioyned
with
pardon
&
forgeuenes
.
Repentaunce
is
not
the
cause
of
remission
of
sinnes
.
But
therby
we
ought
not
to
gather
that
repentance
is
the
cause
of
forgeuenes
,
as
thoughe
God
wold
receiue
them
that
conuert
into
his
fauour
through
desert
(
for
the
conuersion
it self
is
a
signe
and
token
of
the
free
fauour
of
God
)
but
onely
the
order
and
consequence
is
noted
:
because
God
dothe
not
forgeue
synnes
,
but
only
those
,
for
the
which
men
are
sory
and
displeased
with
them selues
.
Repentaunce
is
the
ordinary
way
to
saluation
.
M.
By
this
place
(
I
say
)
we
may
easely
vnderstande
,
what
the
order
,
meane
,
or
way
,
is
,
by
the
which
men
are
saued
.
Before
all
thynges
,
the
harte
is
to
be
opened
and
made
apte
to
here
the
woorde
of
God
:
that
the
same
being
hearde
,
men
may
conuerte
vnto
god
and
repente
,
for
the
preachinge
wherof
Christe
sente
his
Apostelles
.
Furthermore
,
no
man
can
trewely
tourne
and
repente
,
vnlesse
his
harte
be
made
apte
to
vnderstande
,
that
is
vnlesse
it
be
illuminated
.
Therfore
he
saithe
here
,
and
vnderstande
with
their
hart
,
and
be
conuerted
.
Thirdly
the
vnderstanding
of
the
harte
,
which
is
the
reuelation
of
the
trueth
,
is
not
hearde
,
but
onely
by
the
hearinge
of
the
woorde
.
Hereupon
it
commeth
that
the
eares
are
so
requisite
to
heare
,
that
is
desirouse
to
heare
.
So
saith
the
Apostell
,
Roma
10.
faythe
commeth
by
hearyng
,
and
hearing
commeth
by
the
woord
of
God
Fourthly
healthe
,
and
remission
of
sinnes
followe
couersion
and
repentaunce
.
But
the
reprobate
can
not
heare
,
whose
hartes
are
hardened
,
because
they
are
not
of
God
.
And
therupon
it
commeth
,
that
they
neyther
heare
,
nor
vnderstand
,
nor
be
conuerted
and
be
healed
.
16
But
blessed
are
your
eies
,
because
they
see
,
and
your
eares
,
because
they
here
.
But
happy
are
your
.
M.
The
obstinacy
,
excecation
,
and
dampnation
of
the
wicked
and
reprobate
beinge
declared
,
Chryste
our
sauiour
,
is
rapte
(
as
it
were
)
&
drawen
,
to
the
preaching
and
publyshing
of
theyr
beatitude
,
to
whom
it
is
geuen
to
haue
eies
of
seinge
,
and
hearyng
eares
:
that
he
myght
therewith
geue
a
reason
,
wherefore
the
misteries
of
the
kingdom
of
heauen
,
whiche
being
hidden
from
others
were
reuealed
by
hym
to
his
Apostelles
.
Luke
,
10
C.
Luke
semeth
to
referre
this
sayinge
to
an
other
tyme
.
notwithstandinge
the
solution
is
easy
,
that
the
Euangelist
there
,
heapeth
many
sentences
together
,
withoute
any
distyncte
order
of
times
:
But
Matthew
in
his
texte
dothe
more
plainely
expresse
and
shewe
whervpon
he
toke
occasion
,
so
to
speake
.
For
as
at
the
fyrst
,
the
disciples
were
admonished
and
put
in
minde
of
the
synguler
grace
of
God
bestowed
vppon
theim
,
in
that
they
were
by
the
lorde
exempt
from
the
common
sorte
of
people
,
&
admytted
familiarly
to
the
misteries
of
the
kyngedome
:
so
nowe
the
same
grace
,
by
an
other
comparison
is
extolled
,
in
that
they
do
excell
the
olde
prophetes
,
and
the
holy
kynges
.
For
this
is
much
more
,
then
to
be
preferred
before
the
vnbeleuing
multitude
.
But
Christe
here
vnderstandeth
not
euery
kinde
of
hearing
,
nor
the
simple
aspecte
or
sighte
of
the
fleshe
,
but
hee
pronounceth
their
eies
to
be
blessed
,
because
they
beholde
the
excellent
glory
of
the
onely
begotten
sonne
of
God
,
in
soo
much
that
they
know
,
and
acknowledge
hym
to
be
the
redemer
:
and
because
the
lyuely
Image
of
God
shined
vnto
them
,
in
the
whiche
they
perceyued
sauynge
health
,
and
the
sounde
of
perfect
blessednes
.
Furthermore
because
the
saying
of
the
Prophetes
might
be
fulfilled
in
them
namely
that
they
being
fully
and
perfectly
taught
of
God
,
no
man
nede
be
taught
of
his
neyghbour
.
And
thus
is
the
obiection
put
away
,
which
might
be
broughte
of
the
other
part
of
the
sentence
of
Chryst
,
when
he
saith
,
Iohn
.
20.
that
they
are
blessed
which
haue
not
sene
,
and
yet
beleued
.
For
ther
is
noted
a
contrary
kind
of
seyng
which
Thomas
grossely
required
.
But
the
sight
whereof
Christe
speaketh
nowe
in
this
place
,
is
common
to
the
faythefull
of
all
ages
with
the
Apostels
.
For
we
not
seinge
Christ
,
se
him
,
and
not
hearing
,
do
heare
hym
.
because
in
the
Gospell
he
appereth
vnto
vs
face
to
face
(
as
saith
saint
Paule
)
that
we
might
be
transformed
into
his
Image
,
2.
Cor.
3.
or
lykenes
,
and
the
perfection
of
wisedome
of
righteousnes
,
and
of
life
being
once
offered
vnto
vs
,
in
him
doth
there
continually
shyne
.
17
Verely
I
say
vnto
you
,
that
many
prophetes
and
righteous
men
,
haue
desired
to
see
those
thinges
which
ye
see
:
and
haue
not
seene
them
:
and
to
heare
those
thinges
whiche
yee
heare
,
and
haue
not
hard
them
.
Verelye
I
saye
vnto
you
.
Z.
Christ
shéeweth
that
the
fathers
of
olde
tyme
,
were
very
desirouse
,
of
his
comming
,
whose
corporal
presence
notwithstanding
they
might
not
see
.
And
righteous
men
.
C.
Luke
hath
,
many
Prophtes
and
kinges
.
The
condition
of
the
present
churche
,
is
very
well
said
to
be
better
,
then
the
state
of
the
holy
fathers
,
whiche
liued
vnder
the
lawe
:
to
whom
that
was
shewed
vnder
types
&
shaddowes
,
which
now
by
the
shynynge
face
of
our
sauiour
Christ
most
brightly
shined
,
and
appered
.
For
the
vaile
of
the
temple
beinge
cut
,
we
enter
by
faith
into
the
heauenly
sainctuarye
,
&
we
haue
a
familiar
accesse
vnto
god
.
For
although
the
fathers
beinge
contented
with
their
condition
and
state
,
dyd
quiet
and
pacifie
their
mindes
,
yet
notwithstanding
this
did
not
let
or
hinder
,
but
that
they
might
haue
a
farther
desire
.
So
Abraham
sawe
a
farre
of
the
day
of
Christe
and
reioysed
:
yet
notwithstanding
he
wished
to
behold
it
more
nere
,
and
obtained
not
his
desire
.
For
Symeon
spake
according
to
the
affection
of
all
men
,
when
he
saide
,
Lorde
,
nowe
let
thy
seruaunt
departe
in
peace
.
Nor
truely
could
it
come
any
otherwise
to
passe
,
Luke
.
●…
when
as
all
men
had
an
earnest
desire
and
longing
,
for
the
promised
delyueraunce
,
beinge
vnder
the
burthen
of
malediction
,
with
the
whiche
euery
one
is
oppressed
.
Let
vs
vnderstand
therfore
,
that
they
longed
after
Christe
,
as
men
that
are
extreame
hungery
,
and
yet
notwithstanding
their
faith
was
safe
,
in
so
much
that
they
murmured
not
againste
God
,
Abraha●…
Christe●…
faythe
.
but
paciently
suspended
their
mindes
,
vntyll
the
fulnes
of
the
tyme
came
,
in
the
which
they
should
beholde
the
reuelation
and
manifesting
of
the
sonne
of
God
.
R.
But
if
Abraham
sawe
in
the
spirite
that
tyme
to
come
,
in
the
whiche
the
Messias
shoulde
be
reuealed
,
and
reioysed
,
how
greatlye
&
excedingly
would
hée
haue
reiosed
if
hée
had
séene
that
Messias
nowe
present
with
his
bodely
eyes
?
Christe
therefore
commendeth
vnto
hys
Dis●…iples
that
time
,
in
the
which
he
was
now
reueled
in
the
flesh
,
vnto
whom
all
the
law
and
the
Prophets
had
respect
.
18.
Heare
yee
the
parable
of
the
sower
.
Bu.
This
pronowne
(
yée
)
hath
a
great
emphasis
and
force
in
it
.
A.
As
if
hee
should
say
:
you
,
to
whom
it
is
giuen
to
know
the
mysteries
of
the
kingdome
of
God
,
here
ye
(
I
say
)
(
to
whom
it
is
giuen
,
to
sée
and
here
those
thinges
which
haue
bene
denyed
to
manye
Prophetes
&
kinges
)
what
this
parable
which
I
haue
propounded
of
the
sower
sowinge
his
seede
meaneth
.
C.
This
our
Euangelyste
,
&
Luke
,
makes
mention
that
our
sauioure
Christ
expounded
the
parable
simplelye
to
his
Disciples
,
without
any
reprehension
:
〈◊〉
.
4
but
Marke
declareth
that
he
reprehendeth
their
dulnes
sayinge
.
Know
yee
not
this
parable
,
how
then
will
ye
know
all
other
parables
?
As
if
hée
should
haue
said
,
it
is
your
part
to
expound
,
not
only
this
parable
,
but
also
all
other
to
the
ignoraunt
people
:
the
which
thing
how
can
yée
do
?
when
yée
are
ignoraunt
of
this
?
19.
When
one
heareth
the
worde
of
the
kingdome
,
and
vnderstandeth
it
not
,
then
commeth
the
euill
man
,
and
taketh
awaye
that
whiche
was
sowne
in
his
hart
:
this
is
hee
which
was
sowne
by
the
waye
syde
.
When
one
heareth
A.
Luke
in
the
beginning
of
the
explication
of
the
parable
,
declareth
what
Christ
mente
by
the
séede
,
saying
:
the
séede
is
the
word
of
God.
M.
And
to
the
end
wée
might
know
that
hée
spake
of
the
preaching
of
the
Gospel
,
hée
calleth
this
seede
in
this
place
,
in
the
beginning
of
his
exposition
,
(
the
word
of
the
kingdom
,
in
the
which
the
mysteries
of
the
kingdome
of
God
are
expressed
.
C.
But
the
summe
of
the
whole
parable
is
,
that
the
doctrine
of
the
Gospell
,
when
it
is
dispersed
abrode
like
séede
,
is
not
in
euerye
place
fruitfull
:
because
it
falleth
not
alwayes
in
fruitfull
and
well
tylled
ground
.
Hée
reherseth
here
foure
kindes
of
hearers
,
of
the
which
the
first
kind
conceyue
no
séede
:
the
seconde
,
séeme
to
conceaue
,
but
so
in
déede
,
that
they
take
no
liuely
roote
:
in
the
thirde
,
the
séede
is
choked
,
so
that
now
there
remayneth
only
the
fourth
part
,
whiche
bringeth
forth
fruite
.
But
hee
bringeth
not
in
these
fower
kinds
,
as
though
one
among
fower
onely
or
ten
among
fortie
,
imbrasing
the
doctrine
should
fructifye
,
&
no
more
(
for
Christ
heare
would
not
appoint
any
certaine
nomber
:
neyther
deuide
those
of
whom
hée
speaketh
here
into
equall
partes
:
to
the
ende
hee
might
shew
that
the
springing
vp
or
growinge
of
fayth
,
was
not
alwayes
alyke
,
but
some
whyle
exceding
fruitfull
,
somewhyle
lesse
,
where
the
woord
is
sowen
,
but
onely
declared
that
the
séede
of
lyfe
perished
in
many
,
by
reason
of
the
contrary
vyces
,
by
the
which
it
is
eyther
by
and
by
corrupted
,
or
wythered
,
or
els
,
by
lyttle
and
lyttle
it
degenerateth
and
is
out
of
kind
.
But
to
the
ende
this
admonition
myght
profite
vs
the
better
,
wée
must
note
that
there
is
no
mencion
made
of
contemners
,
which
openly
do
reiect
and
repell
the
word
of
God
:
but
that
those
onely
are
noted
in
the
whiche
there
séemeth
to
be
some
docillitye
and
aptnes
to
be
taughte
.
Wherefore
if
the
greater
parte
of
these
men
do
vanishe
away
,
what
shal
be
fall
,
the
rest
of
the
world
,
of
whom
the
doctrine
of
saluation
is
openly
repelled
.
Heareth
the
woorde
of
the
kingdome
and
vnderstandeth
it
not
C.
In
this
first
place
hée
maketh
mention
of
those
whiche
are
barren
and
vntilled
,
which
inwardly
conceyue
not
the
séede
:
because
there
is
no
preparation
in
theyr
harts
.
B.
They
here
the
word
but
with
no
affection
of
the
mind
,
with
no
dilygent
affection
,
their
mynde
being
drawne
of
Sathan
another
waye
:
wherby
it
cometh
to
passe
,
that
they
neuer
thinke
vppon
the
woord
which
they
heard
,
but
as
the
Prouerbe
is
,
it
entereth
in
at
one
eare
and
goeth
out
at
the
other
.
C.
Such
Chryst
compareth
to
the
hard
,
&
drye
earth
,
which
is
in
the
comon
way
,
whych
being
continually
troden
vppon
,
waxeth
hard
as
stone
.
I
would
to
God
there
were
not
so
many
to
be
founde
of
this
kinde
,
as
there
are
,
who
when
they
offer
them selues
to
heare
,
do
stand
notwithstanding
astonyed
,
neyther
do
they
receaue
any
tast
or
féeling
of
the
same
:
to
be
short
they
differ
very
little
from
blockes
&
stones
,
that
are
incensible
.
Wherfore
it
is
no
marueyle
if
they
vanishe
quyte
away
.
Then
commeth
the
euill
man
A.
Luke
hath
Sathan
,
and
Marke
putteth
downe
,
this
name
deuil
.
And
taketh
awaye
that
which
was
C.
Hereby
wée
gather
that
Sathan
is
an
ennemy
of
our
saluation
.
Sathan
is
an
ennemy
to
the
seede
of
Gods
word
.
Euen
as
do
the
hungary
byrds
in
sowing
time
,
so
cometh
hée
forth
so
soone
as
the
doctrine
of
truth
is
sowne
,
and
taketh
it
awaye
before
it
hath
taken
moysture
,
and
beginneth
to
springe
.
Bu.
For
that
auncient
enemye
knoweth
wel
enough
that
the
sauing
health
of
mortal
men
is
wrought
by
fayth
in
the
word
.
Which
was
sowen
in
his
hart
.
C.
Wheras
Christ
sayth
that
the
word
was
sowen
in
their
hartes
,
although
it
be
an
improper
kind
of
speaking
,
yet
notwithstandynge
it
wanteth
not
reason
:
because
by
the
vice
and
wickednes
of
men
the
nature
of
the
word
is
not
taken
away
,
but
that
it
maye
retayne
and
keepe
the
vertue
of
séede
.
For
wée
may
in
no
wise
thincke
that
any
thing
of
the
graces
of
God
is
deminished
althoughe
the
effecte
of
them
come
not
vnto
vs
.
In
respect
of
God
,
the
word
is
sowen
in
the
harts
,
but
the
harts
of
all
men
do
not
receiue
that
sowen
sede
with
méekenes
and
gentle
affections
,
as
exhorteth
the
Apostell
sainte
Iames
verye
well
Therfore
the
Gospel
is
alwayes
in
power
,
Iames.
1.
The
Gospell
hath
power
to
fructifye
.
a
frutefull
séede
,
but
not
in
dede
.
M.
Wherefore
althoughe
in
it selfe
the
séede
,
or
thinge
sowne
is
good
,
and
apte
to
bring
forth
good
fruite
,
notwithstandinge
it
maketh
a
greate
matter
,
into
what
ground
it
be
cast
.
In
like
manner
,
the
woord
of
God
,
althoughe
it
be
good
,
&
apte
to
woorke
pyetye
and
godlynes
,
yet
neuerthelesse
it
maketh
much
,
what
maner
of
person
the
hearer
be
.
A.
Luke
addeth
saying
,
least
in
beleuing
they
shold
be
saued
.
C.
By
the
which
wée
may
note
no
small
prayse
of
faythe
,
when
that
it
is
called
the
only
cause
of
saluation
.
This
is
hee
which
was
sowne
by
the
C.
Some
translate
it
thus
.
This
is
that
which
was
sowne
by
the
wayes
syde
.
20.
But
hee
that
receiued
the
seede
,
which
was
cast
into
stonye
places
,
the
same
is
hee
,
that
heareth
the
woorde
,
and
anone
with
ioye
receyueth
it
.
A.
It
were
better
if
it
were
translated
thus
.
But
that
which
was
sowne
in
the
stony
grounde
signifyeth
him
which
&c.
Vnt●…
hearer●…
Bu.
This
is
another
sort
of
the
hearers
:
the
rockye
or
stonye
ground
signifyeth
vntimelye
hearers
,
I
saye
the
myndes
of
such
men
as
are
rype
to
soone
,
whiche
receiue
the
woorde
of
God
so
soone
as
it
is
preached
,
and
reioyce
with
great
gladnes
for
the
reuelinge
of
the
truth
,
For
they
haue
some
earthe
,
althoughe
not
verye
déepe
,
or
sufficiente
enoughe
:
they
haue
some
goodnes
,
and
integrity
,
and
hyther
to
the
séede
beginneth
to
spyre
and
shote
,
that
is
,
they
do
declare
by
a
certayne
token
that
they
haue
a
credit
to
the
Gospell
,
and
that
they
like
very
well
of
the
Euangelical
religion
:
but
when
they
haue
not
a
right
fayth
,
and
of
a
true
proporcion
,
the
roote
of
charity
also
,
and
vitall
moysture
,
and
the
watering
of
the
spirite
of
God
in
due
time
,
their
faith
is
but
momentany
,
and
their
religion
is
of
short
continuance
,
that
is
it
dureth
not
to
the
end
,
but
for
a
short
time
only
.
M.
So
that
the
prouerbe
is
verefyed
in
them
,
soone
come
,
soone
gon
.
Of
these
kind
of
hearers
wée
sée
to
many
at
this
day
,
which
at
the
first
gréedely
receyue
the
Gospell
,
and
imbrace
the
same
:
but
in
a
short
time
after
,
they
depart
from
it
,
and
despyse
it
,
euen
as
the
children
of
Israell
lothed
their
Manna
,
Car●…
pell●●
for
the
which
at
the
first
they
longed
so
sore
.
There
is
wanting
in
them
a
liuely
affection
,
which
should
confyrme
them
in
constancye
.
Wherfore
let
euery
one
throughly
examyn
themselues
,
and
take
héede
that
the
ready
promptnes
that
is
in
them
at
the
first
vanishe
not
away
like
a
quenched
flame
.
For
vnlest
the
word
,
do
throughly
pearce
the
whole
hart
,
and
take
déepe
roote
,
there
will
not
be
moysture
enoughe
,
for
fayth
to
continue
.
This
promptnes
truly
is
commendable
,
that
so
soone
as
the
worde
of
god
is
preached
it
shal
be
receyued
ioyfully
without
delaye
:
but
notwithstanding
wée
must
know
that
ther
is
nothing
done
vntill
fayth
hath
gotten
his
perfect
strengthe
,
and
wythereth
not
at
the
first
.
For
example
sake
,
Christ
saith
that
such
are
troubled
and
fall
at
the
stomblinge
blocke
of
the
crosse
.
And
truely
,
as
by
the
heate
of
the
same
,
the
barrennes
of
the
earthe
is
tried
:
euen
so
persecution
and
the
crosse
dothe
bewraye
theyr
vanytie
,
whiche
are
lightly
moued
.
(
I
knowe
not
with
what
desier
)
to
receiue
the
woorde
,
but
haue
no
earnest
affection
of
godlines
at
all
.
21
Yet
hath
he
no
rote
in
hym selfe
,
but
dureth
for
a
season
:
for
when
tribulation
or
persecution
happeneth
,
because
of
the
worde
,
by
and
by
he
falleth
.
Yet
hath
he
no
roote
A.
That
is
,
there
is
no
depenes
of
earth
in
such
hearers
,
that
myghte
conteyne
the
woorde
which
they
haue
receiued
in
them selues
But
dureth
for
a
season
.
C.
They
whiche
sodeinely
at
the
first
receiue
the
woorde
of
god
,
●…anye
and
yet
perseuer
not
in
affliction
,
are
called
of
Mathew
and
Marke
momentany
fruite
,
or
suche
as
endure
for
a
shorte
tyme
,
not
onely
,
because
they
for
a
time
professe
them selues
to
be
the
disciples
of
Christe
,
and
afterwardes
in
the
tyme
of
temptation
decline
:
but
also
because
they
seme
to
theim selues
,
to
haue
the
trewe
fayth
.
〈◊〉
1.
Therefore
Christe
saith
(
as
appereth
in
Luke
)
that
they
beleue
for
a
time
.
Furthermore
we
must
vnderstand
that
they
are
not
truelye
regenerated
by
the
immortall
seede
,
〈…〉
.
whiche
neuer
decayeth
as
sayth
S.
Peter
.
For
he
saith
that
this
saying
of
the
Prophete
,
(
The
woorde
of
the
lorde
endureth
for
euer
)
is
fulfylled
,
in
the
hartes
of
the
faithful
,
in
whom
the
woorde
of
God
,
being
once
fyxed
,
neuer
decayeth
,
but
florisheth
to
the
ende
.
Notwithstandinge
they
beleue
after
a
sorte
,
to
whom
the
woorde
of
God
is
amyable
,
and
with
whom
it
obteyneth
some
reuerence
and
estimation
:
because
they
differ
not
from
the
vnfaythefull
,
whiche
in
no
poynte
beleue
the
woorde
of
God
,
but
do
altogether
reiecte
the
same
.
Onely
let
vs
note
this
,
that
none
haue
the
trew
faith
,
but
those
onelye
whiche
are
sealed
with
the
spirite
of
adoption
,
and
do
call
vppon
God
the
father
,
with
al
their
harts
.
Finally
,
as
the
spirite
is
neuer
extinguished
,
euen
so
it
is
impossible
that
the
faythe
should
quaile
or
perishe
,
which
the
same
spirite
hath
once
engrauen
and
prynted
in
the
hartes
of
the
faythfull
By
and
by
he
falleth
.
A.
Or
as
the
latten
translation
hath
,
hee
is
offended
.
To
be
offended
,
here
,
is
by
feare
of
affliction
to
decline
,
departe
,
or
fall
from
Christ
,
Affliction
is
a
stomblinge
blocke
.
So
that
affliction
is
as
it
were
a
stomblynge
blocke
in
his
way
,
that
he
can
not
go
forwarde
in
the
Gospell
:
whiche
Luke
sufficiently
expoundeth
,
when
for
this
worde
(
offended
)
he
saith
,
In
the
time
of
temptation
go
away
.
M.
Whosoeuer
therefore
can
not
beare
all
kynde
of
trouble
pacyently
,
yea
,
all
maner
of
persecution
and
affliction
,
he
shall
neuer
be
apte
,
mete
,
and
feate
,
for
the
moste
pure
and
vncorrupted
seede
of
the
Gospell
.
22
He
also
that
receyued
seede
into
the
thornes
.
is
he
that
heareth
the
worde
,
and
the
care
of
this
worlde
,
and
the
deceitfulnes
of
richesse
,
choke
vp
the
word
,
&
so
is
he
made
vnfruitfull
.
A.
Here
you
may
alter
it
better
and
say
,
But
the
seede
was
sowne
amonge
thornes
,
signifieth
him
which
,
and
so
forthe
,
In
the
thirde
nomber
he
reherseth
those
whiche
inwardly
would
be
made
apte
to
nourishe
the
seede
,
were
it
not
that
they
suffered
the
same
to
be
corrupted
otherwise
.
M.
For
some
here
,
Worldely
cares
are
a
let
to
fructifie
.
vnderstande
and
receiue
the
worde
,
but
they
are
lette
from
fructifying
by
the
cares
of
this
world
,
by
the
deceitfulnes
of
richesse
,
by
the
plesures
of
this
life
,
and
suche
like
,
by
the
whiche
,
Luke
,
14.
as
by
certaine
thornes
the
seede
of
the
Gospell
is
choked
.
Suche
are
they
whiche
saide
,
I
haue
boughte
fiue
yoake
of
oxen
,
I
haue
boughte
a
ferme
,
I
haue
maried
a
wife
,
&
therfore
I
can
not
come
.
Christ
therfore
compareth
the
pleasures
of
the
worlde
,
or
the
euyll
desyres
of
the
fleshe
,
couetousenes
,
and
other
worldly
cares
,
vnto
thornes
.
Althoughe
Mathew
putteth
the
cares
of
the
worlde
with
couetousnes
,
but
in
the
same
sence
,
because
vnder
this
woorde
,
the
intanglinge
entisementes
of
pleasures
,
(
of
the
whiche
Luke
maketh
mention
)
and
all
kinde
of
desyre
is
comprehended
.
Because
as
the
thornes
,
and
other
hurtfull
impedimentes
do
choake
the
pleasante
and
fruiteful
corne
,
when
it
shooteth
and
commeth
an
eare
:
euen
so
the
viciouse
and
wicked
affections
of
the
flesh
preuaile
in
the
harts
of
men
,
and
are
hyer
growne
then
faithe
,
that
they
myghte
ouerthrowe
and
presse
downe
the
force
of
heauenly
doctrine
,
beinge
as
yet
vnperfecte
and
not
rype
.
For
although
euil
desires
spring
vp
and
arise
and
possesse
the
hearte
,
before
the
worde
of
the
lorde
be
yet
grene
and
appere
,
yet
notwithstanding
they
seeme
not
to
beare
rule
in
the
fyrst
begynning
,
but
do
ouercome
by
littell
and
littell
,
after
the
corne
is
spronge
vp
,
and
an
eare
.
Euerye
man
therefore
muste
endeuoure
hym selfe
to
plucke
these
thornes
out
of
their
hartes
,
excepte
they
will
haue
the
woorde
of
god
choked
:
because
there
is
noo
man
that
is
not
replenished
with
these
thornes
,
and
hath
not
as
it
were
a
thicke
wood
of
the
same
in
him
.
And
truely
we
se
how
few
come
vnto
perfection
and
ripenes
because
scante
the
tenthe
person
occupieth
hym selfe
,
(
I
saye
not
to
plucke
vp
these
thornes
by
the
rootes
)
but
to
cutte
and
brushe
them
downe
.
And
the
deceitfulnesse
of
richesse
.
C.
Christ
here
put
in
the
deceitfulnesse
of
rychesse
for
couetousenes
.
Hee
calleth
ryches
deceytful
,
to
the
ende
men
might
take
hede
to
auoyde
the
snares
thereof
.
As
concerninge
ryche
men
and
rychesse
,
howe
greate
a
stomblinge
blocke
and
let
they
be
to
a
Christian
man
,
reade
the
.vi.
of
Luke
,
Luke
.
6.12
.
and
.16
.
1.
Timo.
6.
Iames.
5.
Math.
19.
the
.xii.
and
xvi
.
the
.vi.
chapter
of
the
fyrst
of
Timothy
,
the
fifth
chapter
of
S.
Iames
,
and
the
.xix.
chapter
also
of
S.
Matthewe
followinge
.
And
so
is
he
made
vnfruitefull
.
A.
Luke
hath
,
And
bringeth
forth
no
fruite
.
C.
By
this
we
learne
that
the
affections
of
our
flesh
whiche
are
innumerable
,
are
altogether
hurtefull
to
the
corruptinge
of
the
seede
of
lyfe
.
23
But
he
that
receiued
the
seede
into
the
good
grounde
,
is
he
that
heareth
the
woorde
,
and
vnderstandeth
it
,
whiche
also
beareth
fruit
,
and
bringeth
forth
some
an
hundred
folde
,
some
syxtie
foulde
,
some
thirty
folde
.
But
he
that
receyued
the
seede
into
the
A.
That
is
to
saye
,
that
whiche
was
sowne
in
the
good
and
fruitful
ground
,
signifieth
him
which
here
the
woorde
,
and
so
forthe
.
Bu.
Christ
hath
rehersed
three
kindes
of
hearers
,
whiche
heare
the
worde
of
god
without
fruite
,
and
therfore
they
greatly
displease
.
Nowe
followeth
the
fourth
kynde
of
hearers
,
of
those
I
saye
whiche
receiue
the
seede
of
goddes
worde
,
which
vnderstande
,
kepe
,
&
bringe
forth
fruite
of
the
same
.
C.
They
onely
therfore
are
compared
to
good
and
fruitefull
ground
,
in
whom
the
woord
of
God
dothe
not
only
take
depe
rote
,
but
also
ouercommeth
all
lettes
&
impedimentes
,
which
mighte
hinder
,
choke
,
and
ouergrowe
the
same
.
If
any
man
obiecte
,
Ob●…
that
noo
man
can
be
founde
without
briers
and
thornes
,
wee
maye
aunswere
,
An●…
that
Christe
dothe
not
speake
of
the
parfection
of
fayth
but
onely
sheweth
in
whom
the
word
doth
fructifie
.
Whosoeuer
therfore
he
be
that
doth
not
degenerate
or
swarue
from
the
syncere
worshippinge
of
God
,
althoughe
he
profyte
but
meanely
,
he
is
counted
good
grounde
and
fruitefull
.
M●●
ot●…
na●…
It
is
our
duety
(
truely
)
to
indeuour
our selues
to
plucke
vp
thornes
:
but
because
we
shall
neuer
bringe
our
purpose
to
such
effecte
by
our
dayly
labour
,
but
that
some
part
of
these
thornes
will
remaine
:
let
vs
not
ceasse
,
but
continually
seke
to
mortifie
the
same
that
the
fruite
of
the
worde
therby
be
not
hyndered
.
Is
he
that
heareth
,
and
vnderstandeth
.
M.
Marke
addeth
,
(
And
doth
receyue
it
)
that
these
thre
might
be
ioyned
together
,
heare
,
receiue
,
and
vnderstand
.
Luke
in
stede
of
this
hath
.
That
whiche
fell
into
the
good
grounde
are
they
,
whiche
with
a
pure
and
good
harte
,
heare
the
woorde
,
and
keepe
it
,
That
is
as
muche
to
saye
,
whiche
is
hearde
,
receyued
,
and
vnderstode
.
That
is
,
They
haue
the
sence
and
meaning
of
the
word
of
God
,
so
fixed
and
ingrauen
in
their
hart
,
that
by
the
grace
of
God
,
it
becommeth
as
it
were
natural
,
the
liuely
rotes
being
so
grounded
in
the
hart
,
that
it
cannot
be
plucked
vp
by
any
temtation
.
B.
Luke
calleth
that
a
pure
&
good
hart
,
which
is
changed
&
drawne
vnto
god
by
the
holye
ghoste
.
A.
There
is
neuer
a
one
of
vs
(
truelye
)
that
is
prepared
to
receiue
the
seede
of
the
gospell
,
or
apt
of
our selues
,
therfore
we
shoulde
heare
in
vayne
,
if
God
dyd
not
kyll
oure
heartes
with
his
holye
and
graciouse
spirite
for
otherwyse
there
woulde
sprynge
vp
many
naughty
weedes
,
whiche
wold
choke
the
sede
.
This
commeth
to
passe
,
not
by
the
nature
of
men
,
but
by
the
housebandrye
and
woorkemanshippe
of
God.
Which
also
beareth
fruite
.
Wheate
sede
wil
brynge
forthe
nor
beare
no
other
grayne
or
corne
,
〈◊〉
seede
〈◊〉
forth
●…urall
then
the
which
is
of
the
same
nature
&
kind
,
as
wheate
.
It
is
contrary
to
nature
,
for
wheat
to
bring
forth
rye
,
barlie
,
or
pease
.
Euen
so
,
the
Gospell
beyng
preached
,
what
other
thyng
doth
it
bring
forth
of
a
good
harte
,
then
that
whiche
it
containeth
in
it selfe
,
teacheth
,
&
appointeth
?
Faith
in
Christ
is
preched
&
sowne
,
the
repentance
of
the
life
past
,
the
knowledge
of
god
,
Loue
also
towards
God
and
our
neibour
,
&
such
lyke
,
which
neuer
bringe
forth
the
contrary
fruites
.
Luke
addeth
saying
,
in
Pacience
.
B.
The
chiefest
fruit
whiche
the
knowen
woorde
of
God
bringeth
forthe
,
is
the
participatynge
of
the
same
to
others
also
,
that
men
beynge
taken
from
the
tyranny
of
Sathan
,
maye
be
citezens
of
the
kingdome
of
Chryste
.
This
thynge
can
not
be
brought
to
passe
,
without
the
crosse
,
persecution
,
and
trouble
in
this
worlde
.
〈…〉
.
Wherefore
Pacience
is
truelye
sayde
to
be
a
woorke
:
neyther
can
this
excellent
fruit
be
brought
forth
,
without
the
pacient
sufferinge
of
manye
euilles
.
for
S.
Paule
sayth
.
Al
they
that
will
liue
godly
in
Christ
Iesus
must
suffer
persecution
.
●…o
.
3
So
Christ
brought
forth
his
excellent
fruit
vnto
vs
,
namely
with
singuler
pacience
.
Some
an
hundered
foulde
.
C.
This
confirmeth
the
sentence
goinge
before
of
the
meane
and
smalle
proffite
&
fruit
of
the
Gospel
.
For
Christ
teacheth
here
that
euerye
one
bringeth
not
forthe
fruite
in
measure
&
quantitie
alike
.
For
althoughe
the
fertilitie
and
encrease
of
that
grounde
which
bringeth
forth
fruite
thirty
folde
,
●●nde
〈◊〉
true
●…ccep●…
God.
is
very
small
in
respecte
of
that
whiche
bryngeth
forthe
an
hundred
fould
:
yet
notwithstandinge
we
se
that
Christe
ioyneth
all
those
groundes
together
whiche
do
not
whollye
frustrate
the
hope
and
expectation
of
the
husband
man
.
M.
Therfore
according
to
our
disposition
,
we
bring
forth
fruit
,
som
more
,
som
lesse
And
hereby
we
are
taughte
that
they
are
not
to
be
despised
,
which
excell
not
as
others
do
,
because
that
although
the
husbandeman
him selfe
do
preferre
euerye
one
accordinge
to
his
aboundant
encrease
,
yet
it
pleaseth
him
to
geue
&
ascribe
the
title
of
goodnes
&
fertillitie
to
those
of
inferiour
sort
,
as
well
as
to
the
other
.
The
seruant
whiche
gayned
but
two
talentes
,
Math.
25.
had
no
lesse
commendation
and
praise
,
than
had
the
other
which
gained
fiue
for
it
was
sayde
vnto
them
bothe
alike
:
Well
thou
good
and
faithfull
seruant
.
Some
very
ignorantly
do
write
and
wrest
this
place
,
to
virgins
,
widdowes
,
&
maried
persons
:
as
though
the
proffit
which
the
lord
required
at
our
handes
,
did
onely
pertain
to
a
single
life
,
&
that
the
pietie
and
godlynes
of
maried
persons
,
were
not
more
plentiful
in
bringing
forth
al
the
fruite
of
vertues
.
This
also
is
to
be
noted
by
the
waye
,
that
Christe
doth
not
seke
here
Hiperbolically
,
of
this
fruit
which
was
an
hundred
fould
,
according
to
the
fertilitie
of
certaine
regions
there
in
those
daies
:
as
is
well
approued
by
diuerse
hystories
,
&
witnesses
.
that
sawe
the
same
.
M.
By
this
parable
the
lorde
doth
forewarne
vs
that
we
be
not
offended
at
those
thinges
,
which
should
be
in
the
kingdom
of
heauen
,
&
in
the
preachynge
of
the
gospel
,
at
such
things
(
I
say
)
which
might
geue
an
occasion
of
falling
to
the
ignorant
,
and
a
cause
of
calumniating
to
the
maliciouse
,
namely
when
they
shold
se
so
many
hearers
,
and
so
few
bringers
forthe
fruite
of
the
Gospell
.
24
An
other
similitude
put
he
forth
vnto
than
,
saying
.
The
kingdome
of
heauen
is
like
vnto
a
man
,
whiche
sowed
good
sede
in
his
field
,
An other
simili
.
M.
As
in
the
parable
going
before
our
sauiour
Christ
declared
that
we
must
not
loke
that
al
the
hearers
of
the
gospel
shoulde
be
bringers
forth
fruit
of
the
same
,
because
the
greater
parte
sholde
here
the
same
in
vain
,
&
that
those
which
bring
forth
fruit
sholde
not
be
alike
in
fertillitie
,
euen
so
in
this
parable
all
are
admonished
,
lest
that
the
mindes
of
the
godly
,
by
tediouse
ircksomnes
,
sholde
quaile
&
fainte
,
when
they
beholde
a
confused
mixture
with
the
good
&
the
euil
.
Ephe.
5.
For
although
Christ
purifyed
&
made
clene
his
church
with
his
blud
so
preciouse
,
that
it
might
be
without
spot
or
wrincle
,
yet
notwithstandinge
he
suffereth
it
to
haue
many
vyces
.
Wee
speake
not
here
of
the
infirmities
which
remain
in
the
fleshe
,
to
the
whiche
euerye
one
of
the
faythefull
are
subiecte
,
after
that
they
be
regenerate
by
the
spyrite
of
God
:
but
so
soone
as
Chryste
hath
congregated
and
gathered
to
hym selfe
,
his
small
flocke
,
many
Hypocrites
insinuate
them selues
,
many
peruerse
men
crepe
in
,
and
many
wycked
personnes
intrude
theim selues
:
and
so
it
commeth
to
passe
,
that
this
holy
company
,
and
flocke
of
Christe
,
whiche
he
hath
segregated
to
hym selfe
,
The
church
of
Christe
in
earth
,
is
defiled
with
many
hipocrites
is
defyled
and
stayned
with
many
spotts
.
But
this
seemeth
absurde
to
many
,
that
vngodlye
,
prophane
,
and
wycked
men
shoulde
be
nourysshed
as
it
were
in
the
bosome
of
the
Churche
.
There
are
some
whiche
vnder
the
coullour
of
zeale
,
being
more
waywarde
,
curiouse
,
and
frowarde
then
nedeth
,
excepte
all
thynges
be
framed
accordynge
to
theyr
mynde
,
which
(
because
absolute
and
perfecte
puritie
appereth
no
wheare
)
eyther
troublelousy
departe
from
the
Churche
,
orelles
do
ouerthrow
and
destroy
the
same
,
with
importunate
rygoure
.
Wherefore
this
is
the
symple
scope
and
meaning
of
the
parable
,
that
loke
howe
longe
the
churche
of
God
hath
his
abode
and
contynuaunce
in
earthe
,
soo
longe
shall
good
and
syncere
men
,
be
myngled
with
wicked
ones
,
and
hypocrytes
,
to
the
ende
the
chyldren
of
God
myghte
arme
them selues
with
pacience
,
&
might
holde
fast
the
constancie
of
faith
,
among
so
many
stombling
blocks
,
and
offences
,
with
the
which
they
myght
be
troubled
.
The
kingedome
of
heauen
is
lyke
vnto
a
man
.
A.
That
is
to
say
,
The
heauenly
kyng
and
Messias
,
is
like
vnto
him
which
sowed
good
seede
in
his
fyelde
.
Or
thus
.
The
like
happened
to
the
Messias
,
which
some
tymes
happeneth
to
the
husebande
man
when
he
soweth
his
seede
.
Some
thincke
it
a
greate
deale
better
,
that
the
Gospell
be
called
the
kingedome
of
heauen
,
as
if
he
shoulde
saye
,
The
like
happeneth
to
the
preacher
of
the
Gospell
,
whiche
some
times
happened
to
him
that
sowed
good
seede
.
25
But
while
men
slept
,
his
enemy
came
and
sowed
tares
amonge
the
wheate
,
and
went
his
way
.
But
while
men
slepte
.
B.
Christ
in
this
parable
hath
rehearsed
certaine
thinges
,
whiche
in
his
exposition
,
in
the
.37
.
verse
,
and
in
the
other
folowinge
,
he
hath
not
repeated
at
all
:
as
this
,
whyle
men
slepte
,
the
seruauntes
asked
the
master
of
the
house
,
Diddest
thou
not
sow
good
seede
in
thy
field
?
wilt
thou
that
we
go
and
wede
them
vp
?
and
suche
like
:
that
herby
they
myght
be
taught
&
exhorted
which
preache
and
publyshe
the
wordes
of
Chryst
vnto
others
,
that
they
wolde
not
be
more
subtil
&
curiouse
then
Christ
,
both
in
other
places
of
Scripture
and
specially
in
parables
:
but
to
count
it
sufficient
for
them
to
bestowe
and
commit
that
to
their
herers
,
which
they
se
,
Christ
wold
haue
committed
:
and
let
such
so
handell
parables
,
that
they
onelye
take
that
thing
,
for
the
which
they
are
broughte
.
The
which
thing
Chrisostome
also
more
vnderstoode
then
he
shewed
,
and
in
dede
declared
.
Such
truely
are
al
the
parables
of
Christ
,
that
if
thou
wilt
geue
to
euery
part
his
exposition
,
thou
shalt
do
nothing
els
,
(
by
that
thy
subtill
curiositie
)
but
omyt
,
&
let
passe
both
that
whych
Chryste
specially
wolde
haue
obserued
,
and
also
bring
thy selfe
to
mere
triffels
,
&
curiositie
confoundinge
it selfe
:
As
shal
in
the
xx
.
and
.xxv.
chapters
herafter
following
,
more
plainely
apere
,
but
specially
in
certaine
parables
of
Luke
.
But
because
the
fathers
haue
handled
those
thynges
whiche
were
not
expressed
of
Christ
,
&
the
aduersaries
of
the
truth
also
haue
vsurped
those
thinges
to
defend
theyr
errours
,
as
expressing
the
sentences
of
Christ
,
somthinge
shall
be
spoken
here
not
without
cause
for
to
profyte
the
busines
&
woorke
of
the
trueth
.
His
ennemy
came
.
C.
The
deuyl
is
saide
to
sowe
,
when
we
be
a
slepe
,
to
the
ende
he
mighte
craftely
corrupte
&
spoile
our
labours
:
that
if
any
com
in
the
night
,
he
might
not
be
sene
,
but
may
depart
,
no
man
knowing
what
he
hath
done
.
1.
G●…
The
deuyll
also
is
not
knowne
,
when
as
he
doth
transforme
him selfe
into
an
angell
of
lyght
.
M.
By
this
kynde
of
speaking
therfore
,
the
crafts
&
deceites
of
sathan
are
signified
,
with
the
whiche
,
by
a
collour
of
Hypocrisie
he
dothe
so
obscure
and
hyde
the
sowing
of
his
tares
,
that
ye
cannot
perceiue
any
one
print
of
his
fote
steps
,
so
warely
doth
he
work
his
deceit
.
C.
Notwithstanding
wee
must
here
se
what
Christ
vnderstandeth
by
the
wheat
,
and
what
he
meaneth
by
the
tares
.
This
can
not
be
expounded
of
the
doctrine
,
as
if
he
should
haue
said
,
when
the
Gospell
is
sowne
,
it
is
strayght
way
corrupted
by
wicked
inuentions
&
imaginations
:
for
Christ
wold
neuer
haue
forbidden
,
to
be
diligent
in
purging
such
corruption
.
For
we
maye
not
suffer
those
wicked
errours
which
do
infect
the
puritie
of
faith
so
,
or
in
such
wise
,
as
those
vices
(
whiche
concerne
&
pertayne
to
the
manners
of
men
)
and
can
not
be
corrected
,
are
to
be
borne
withall
.
Furthermore
Christ
saying
by
name
,
that
the
children
of
the
wicked
are
tares
,
taketh
away
all
doubte
.
Notwithstanding
we
must
note
farther
,
that
this
can
not
simplely
be
vnderstoode
of
the
persons
of
men
,
as
thoughe
God
in
his
creation
dyd
sowe
good
men
,
and
the
deuyll
euyll
men
.
The
which
thinge
we
therefore
admonishe
you
of
,
because
by
this
place
the
Maniches
were
abused
.
But
truely
we
knowe
,
that
what
faulte
so
euer
it
be
,
that
is
as
well
in
the
deuill
as
in
men
,
it
is
the
corruption
of
nature
,
&
nothing
elles
.
As
God
therfore
maketh
not
his
elect
,
whiche
are
infected
with
originall
synne
,
good
seede
,
by
creation
,
but
regenerateth
them
by
the
grace
of
his
spirite
:
So
the
deuill
doth
not
create
euyll
men
,
but
beinge
created
of
God
he
depraueth
them
,
and
soweth
them
in
the
fielde
of
the
lord
,
to
corrupt
,
vitiate
,
and
defile
the
pure
seede
.
26
But
when
the
blade
was
spronge
vp
,
and
had
brought
forthe
fruite
,
there
appered
the
tares
also
.
M.
Here
we
are
taught
that
in
the
beginnynge
of
the
sowing
of
the
Gospell
,
and
the
tares
,
that
is
of
the
electe
&
the
reprobate
,
the
puritie
&
goodnes
of
the
field
,
is
not
by
and
by
knowne
,
because
the
difference
betwene
the
chyldren
of
God
&
the
wicked
is
not
known
,
vntil
they
be
somwhat
sprong
vp
&
grown
.
●…pro●…
the
●…e
min●…●…ther
.
For
the
reprobate
(
according
to
the
maner
of
tares
)
are
not
much
vnlike
in
the
beginning
to
the
elect
at
the
first
sight
.
Yea
,
&
the
field
of
the
lord
,
which
is
his
church
,
is
so
replenished
with
them
,
&
so
diuersely
collored
,
that
a
man
may
hardly
discern
the
wheat
from
the
tares
.
27
So
the
seruauntes
of
the
housholder
came
and
said
vnto
him
,
Sir
diddeste
thou
not
sow
good
sede
in
thy
fielde
?
from
whence
then
hath
it
tares
?
M.
So
we
may
rightly
meruaile
,
when
that
the
lord
doth
bestow
so
great
labour
and
trauayle
,
in
tillinge
of
his
fielde
,
and
yet
notwithstanding
,
how
cockel
,
darnel
and
tares
,
growe
in
the
same
:
the
houseband
man
is
good
,
but
the
sede
is
naught
28
He
saide
vnto
them
,
the
enuiouse
man
hath
done
this
.
The
seruauntes
saide
vnto
him
:
wilte
thou
then
that
wee
go
and
weede
them
vp
?
M.
Christ
sayth
here
that
this
wickednes
is
wroughte
by
the
Deuill
,
whiche
is
a
continuall
and
deadly
ennemy
,
to
the
saluation
of
mankind
.
A.
The
rest
shal
be
expounded
in
that
exposition
which
Christ
maketh
himself
.
Namely
the
39
and
40.
verces
folowing
in
the
text
.
31.
Hee
put
another
parable
vnto
them
sayinge
.
The
kingdome
of
heauen
is
like
vnto
a
grayne
of
mustarde
seede
,
which
a
man
toke
,
and
sowed
in
hys
fielde
.
B.
By
this
parable
the
Lorde
doth
declare
with
what
vertue
and
with
what
successe
his
Gospell
shoulde
passe
through
the
whole
world
.
For
the
kingdome
of
heauen
,
at
the
first
beinge
brought
to
the
world
by
the
Gospel
,
was
verye
small
,
in
the
which
was
the
kinge
Christ
onely
with
a
few
contemned
persons
(
in
the
sight
of
all
men
)
stickinge
to
him
.
C.
Therefore
hee
dooth
encourage
his
Disciples
,
least
they
beinge
offended
at
the
base
&
simple
beginning
of
the
Gospell
,
should
draw
backe
and
dispayre
of
the
good
successe
of
the
same
.
Worldlinges
.
Wée
sée
howe
proudly
profane
men
despyse
&
deryde
the
Gospell
,
because
it
is
brought
vnto
them
by
poore
Ministers
,
and
rude
in
comparison
of
those
which
are
of
noble
byrth
and
parentage
,
&
because
all
men
do
not
by
&
by
receyue
the
fame
,
but
hath
only
a
few
Disciples
euen
the
baseste
amonge
the
common
people
:
wherby
it
commeth
to
passe
,
that
the
weake
do
dispayre
of
the
good
successe
of
the
Gospell
which
they
loke
for
in
the
beginning
.
But
truly
the
lord
doth
by
his
secrete
counsell
begin
his
kyngedome
,
with
bace
and
contemned
beginninges
,
to
the
end
a
wonderfull
successe
,
of
the
same
comming
at
a
sodayne
vnlokedfor
,
mighte
declare
his
power
to
be
the
greater
.
For
the
kingdome
of
Heauen
is
compared
to
a
grayne
of
Mustard
séede
.
32
Which
is
the
least
of
all
seedes
.
But
when
it
is
growne
,
it
is
the
greatest
of
all
herbes
,
and
is
a
tree
,
soo
that
the
birdes
of
the
aire
come
&
make
their
nestes
in
the
braunches
thereof
Whiche
is
the
least
.
B.
As
if
he
should
say
,
As
the
grayne
of
mustardsede
,
being
but
smal
,
&
the
least
among
seedes
,
groweth
into
a
greatter
stalke
and
branche
,
then
all
other
herbes
,
&
in
short
time
also
waxeth
a
tree
:
euen
so
the
flocke
of
Christ
,
in
short
time
was
spred
to
the
vtmost
parts
of
the
earth
,
&
excelled
al
the
kingdomes
of
the
world
.
C.
Let
vs
learne
therfore
,
(
if
the
shewe
of
the
kingdome
of
Chryste
be
contemptible
&
base
to
our
fleshely
eies
)
to
lifte
vp
our
mindes
to
the
inestimable
&
exceading
power
of
God
,
the
whiche
as
he
created
all
thinges
once
of
nothing
,
so
dayly
he
stirreth
vp
those
thinges
which
are
not
aboue
humaine
reason
or
vnderstanding
.
As
for
the
proude
,
let
vs
suffer
them
to
grynne
like
dogges
,
vntill
suche
time
as
the
lord
astonishe
&
amase
theim
with
that
whiche
they
loked
not
for
.
In
the
meane
time
let
vs
not
dispaire
,
or
be
without
hope
,
but
let
vs
rise
agaynst
the
disdayne
of
the
worlde
,
with
a
sure
and
vndoubted
faythe
,
vntyll
suche
tyme
as
the
lorde
sheweth
forth
some
wonderfull
token
of
his
power
,
of
the
which
the
lord
speaketh
here
.
33
An
other
similitude
spake
hee
vnto
than
:
The
kingdome
of
heauem
is
like
vnto
leuen
,
whiche
a
woman
taketh
and
hideth
in
three
peckes
of
meale
,
till
all
be
leauened
.
An other
symilitude
.
M.
This
parable
of
the
leauen
,
hath
the
same
signification
that
the
other
had
goinge
before
.
This
name
of
leauen
some
tymes
signifyeth
that
whiche
is
euyll
,
Math.
16.
as
when
Christ
admonished
his
disciples
to
beware
of
the
leauen
of
the
Phariseyes
,
and
Saduceyes
.
1.
Cor.
5.
Also
when
Paule
teacheth
,
that
a
lyttell
leauen
sowrethe
the
whole
lompe
of
dough
.
But
here
the
application
must
be
taken
symplely
,
to
the
present
cause
.
The
apostels
are
compared
to
leauen
.
M.
The
Apostelles
were
a
littell
leauen
,
who
beinge
taken
out
of
Galile
,
by
the
wysedome
of
God
,
were
made
apte
and
of
stronge
force
to
sower
and
season
,
and
were
sente
oute
into
the
whole
worlde
for
the
same
pourpose
,
vntill
the
same
in
al
points
were
leauened
.
And
hydeth
in
thre
peckes
of
meale
.
Bu.
Chrisostome
saithe
,
that
hee
nameth
not
three
peckes
for
many
in
vayne
.
For
the
lorde
declareth
that
a
lyttell
quantitie
of
leuen
is
of
strengthe
and
vertue
to
leauen
and
sower
a
greate
deale
of
meale
.
The
latten
woord
Satum
,
a
pecke
(
as
it
is
translated
)
is
taken
from
the
Hebrewe
word
,
Seah
,
whiche
is
a
measure
conteynynge
one
Italyan
busshell
and
a
halfe
,
Iose●…
de
a●…
cap.
〈◊〉
of
drye
thinges
,
as
sayth
Iosephus
,
in
his
ninthe
booke
,
and
fourth
chapter
de
antiquitatibus
.
Some
affirme
that
this
measure
contayned
.320
.
ounces
of
water
.
And
some
saye
,
that
it
woulde
holde
no
more
then
.144
.
hennes
egges
.
34
Al
these
things
spake
Iesus
vnto
the
people
by
similitudes
,
and
without
a
parable
spake
he
nothing
vnto
them
.
C.
Althoughe
Marke
plainely
saith
that
Christ
spake
so
that
they
might
heare
,
yet
notwithstanding
it
semeth
probable
that
he
vsed
not
continual
parables
,
so
much
to
teache
,
as
he
did
to
make
the
auditory
more
apt
to
here
against
a
more
conuenient
time
For
why
did
he
expound
them
to
his
disciples
in
secret
familiarly
?
did
he
it
because
they
were
more
rude
&
ignoraunt
then
the
common
people
?
No
surely
,
that
was
not
the
cause
,
but
he
rather
did
so
,
to
the
end
he
myght
familiarly
set
the
meanyng
of
his
minde
before
them
,
&
leaue
the
myndes
of
other
suspended
,
vntill
he
myghte
find
a
more
conuenient
time
&
better
oportunitie
.
For
these
were
(
as
one
mighte
terme
them
)
the
enterances
&
begynnings
of
the
Gospell
,
the
more
plain
&
manifest
declaration
wherof
,
was
differred
vntil
the
time
came
of
the
same
.
But
the
shew
of
repugnancie
,
&
contrarietie
whiche
seemeth
to
be
betwen
the
saying
of
our
Euangelist
Mathew
,
&
the
prophecie
of
Esay
spoken
of
before
,
is
easely
put
away
.
For
although
he
obscured
&
toke
away
the
light
of
his
doctrine
from
the
reprobate
,
yet
notwithstandinge
this
doth
not
let
,
but
that
he
might
apply
him selfe
to
their
capacytie
,
so
that
they
might
be
inexcusable
.
He
followed
therfore
a
kind
of
teaching
apte
and
mete
for
those
herers
,
whom
he
knew
not
to
be
ready
,
as
yet
to
learne
.
35
That
it
might
be
fulfylled
which
was
spoken
by
the
prophete
,
that
sayth
,
I
will
open
my
mouthe
in
parables
:
I
wyl
speake
forth
thinges
,
which
haue
ben
kept
secrete
from
the
beginning
of
the
worlde
.
That
it
might
be
fulfylled
.
M.
Againe
,
the
Euangeliste
sheweth
a
reason
why
Christe
woulde
speake
vnto
the
multitude
by
parables
,
namely
that
he
might
not
seme
insolent
or
presumptuouse
.
I
wyll
open
my
mouthe
.
C.
The
Euangelist
Mathew
meaneth
not
that
this
Psalme
,
whiche
he
reciteth
here
,
was
a
speciall
prophesie
of
Christe
:
but
as
the
maiestie
of
the
spirite
of
God
shyneth
in
the
woordes
of
the
Prophete
,
after
the
same
maner
,
the
force
and
power
of
the
holy
ghost
also
was
expressed
in
the
wordes
of
Christe
.
In
that
Psalme
the
prophete
(
speaking
of
the
couenant
of
God
,
by
the
which
he
adopted
the
sede
of
Abraham
,
of
the
contynuall
benefytes
bestowed
on
that
people
,
and
also
of
the
gouernement
of
the
Churche
)
prophesieth
myghtely
.
I
wyll
open
my
mouth
in
parables
.
That
is
,
I
wyll
not
intreate
of
lyght
toyes
or
triffles
,
but
I
wyl
speake
earnestly
of
graue
,
seriouse
,
and
weightye
matters
.
The
same
is
mente
also
by
darcke
sentences
.
For
it
is
a
common
repetition
in
the
Psalmes
.
For
the
Hebrewes
call
comparisons
,
Mesalim
.
Furthermore
this
name
is
translated
to
graue
sentences
,
because
that
similytudes
,
do
often
tymes
beautifye
the
oration
,
or
talke
,
and
make
it
seeme
plesant
and
delectable
.
Also
they
cal
Hidoth
somwhile
darcke
sentences
,
and
some
tyme
shorte
sentences
.
For
althoughe
Matthew
dothe
seme
to
allude
it
to
the
name
of
Parable
,
yet
notwithstanding
there
is
no
doubte
,
but
that
Christ
(
as
he
knewe
righte
well
)
spake
figuratiuely
,
that
the
forme
it selfe
of
the
worde
might
brynge
with
it
some
dignitie
&
weight
.
He
saith
that
that
which
is
written
in
the
Psalme
is
fulfilled
,
because
by
allegories
and
fygures
,
he
admonished
and
declared
,
that
he
intreated
of
the
secret
misteries
of
God
,
lest
the
doctrine
shoulde
be
contempned
.
C.
Wherby
we
gather
that
it
was
no
absurditie
at
all
,
in
that
he
spake
obscurelye
to
the
people
for
diuerse
endes
&
consyderations
.
For
althoughe
he
woulde
hyde
from
the
reprobate
that
which
he
spake
,
yet
notwithstandynge
he
soughte
by
all
meanes
,
that
they
beinge
astonied
by
his
woordes
,
might
feele
and
perceyue
that
there
was
some
celestial
and
deuine
matter
contained
in
the
same
.
36
When
the
people
were
sent
awaye
,
then
came
Iesus
into
the
house
.
And
his
disciples
came
vnto
him
,
sayinge
:
Declare
vnto
vs
the
parable
of
the
tares
of
the
field
.
When
the
people
were
sente
A.
Nowe
followeth
the
exposition
of
the
parable
going
before
of
the
wheat
,
&
of
the
tares
,
which
the
lorde
declared
to
his
disciples
,
when
they
were
alone
.
Declare
vnto
vs
the
parable
.
Bu.
The
occasion
of
the
interpretation
of
the
parable
is
here
set
before
vs
,
namely
because
the
disciples
prayed
the
lorde
,
who
declared
the
same
vnto
them
.
They
seme
not
to
doubt
as
concerning
the
grain
of
mustardsede
,
or
of
the
leuen
,
any
thing
at
all
:
for
they
mighte
plainelye
vnderstand
and
perceiue
therby
that
they
were
admonished
,
not
to
fainte
,
quaile
,
or
dispayre
,
at
the
base
,
symple
.
and
rude
beginninge
of
the
Gospell
.
In
the
parable
of
the
tares
there
were
certaine
thinges
,
whiche
they
did
not
so
well
vnderstande
:
they
request
the
lord
therfore
,
that
it
would
please
him
to
be
their
interpretoure
.
The
lorde
is
easy
to
be
intreated
.
Let
vs
also
praye
,
being
taught
by
the
example
of
the
disciples
,
that
the
lord
in
mercy
will
open
&
reueale
vnto
vs
the
hidden
&
secret
misteries
conteined
in
his
worde
.
For
he
is
ready
and
easy
to
be
intreated
,
so
that
we
not
in
any
point
to
doubt
of
his
diligence
.
37
He
answered
and
said
vnto
them
.
He
that
soweth
the
good
sede
,
is
the
son
of
man
.
C.
First
he
said
that
the
kingdom
of
heauen
was
like
vnto
a
man
,
that
did
sowe
,
but
improperly
.
Notwithstanding
the
sence
&
meaning
is
euident
,
that
the
like
happeneth
to
the
gospell
beinge
preached
,
that
commonly
cometh
to
passe
in
the
sowing
of
fieldes
,
where
the
tares
and
cockell
growethe
with
the
wheate
:
sauinge
that
hee
expresseth
one
speciall
thynge
,
sayinge
,
that
the
fielde
is
myngled
and
strewed
with
tares
,
by
the
deceyte
of
the
ennemye
:
to
the
ende
wee
myghte
knowe
,
that
it
is
not
doone
by
chaunce
,
or
naturallye
,
that
so
manye
wycked
are
myngled
with
the
electe
and
chosen
of
God
,
euen
as
if
they
were
good
corne
:
but
rather
by
the
enuye
and
mallice
of
Sathan
:
not
that
men
shoulde
be
iustified
by
his
damnation
,
but
chiefelye
that
God
might
not
be
sprynckeled
with
any
blott
for
this
synne
and
vice
,
whiche
commeth
without
his
defaulte
:
furthermore
that
we
shoulde
not
meruaile
that
tares
do
springe
and
growe
in
the
fyelde
of
the
lorde
,
when
as
Sathan
alwayes
watcheth
to
do
harme
.
He
whiche
soweth
good
sede
,
is
the
sonne
of
manne
.
C.
Where
as
Christe
sayth
not
that
the
mynisters
of
the
woord
do
sowe
but
hym selfe
alone
,
it
wanteth
not
good
reason
:
for
although
it
be
not
meete
&
conuenyent
,
that
this
be
restrained
to
his
person
,
notwithstanding
because
he
so
vseth
our
laboure
and
diligence
,
as
onely
meanes
and
instrumentes
,
to
the
tillynge
of
hys
fielde
,
he
doth
rightly
take
that
vnto
him selfe
,
whiche
after
a
sorte
is
common
to
his
ministers
.
Let
vs
remember
therfore
that
the
Gospell
is
not
onely
preached
by
the
commandement
of
Christe
,
but
also
is
defended
and
conducted
by
his
power
,
that
we
myght
be
as
it
were
his
hands
,
but
he
the
onely
aucthour
of
the
woorke
.
38
The
fylde
,
is
the
world
.
And
the
children
of
the
kingedome
,
they
are
the
good
seede
:
the
tares
are
the
children
of
the
wicked
.
The
fyelde
is
the
worlde
.
C.
Althoughe
he
sayth
that
the
world
is
the
fielde
,
notwithstandinge
there
is
no
doubte
but
that
he
applied
the
same
properly
to
his
churche
,
of
the
which
all
this
communication
arose
.
But
because
hee
would
bring
his
plough
by
littel
&
littell
,
throughout
all
the
partes
of
the
world
,
to
the
ende
he
mighte
till
fieldes
vnto
hym selfe
in
al
the
world
,
&
might
sprinkel
the
seede
of
life
also
,
he
attributed
that
to
the
whole
world
,
by
a
figure
called
Synecdoche
,
which
agreed
a
great
deale
better
to
the
part
onely
.
And
the
children
of
the
kingdome
.
M.
The
children
of
the
kingdome
,
that
is
the
elect
&
chosen
of
God
,
the
beleuing
in
Christ
,
those
which
pertaine
to
the
kingdome
of
heauen
,
which
also
are
called
the
sonnes
of
God
,
cittezens
with
the
saintes
,
and
the
housholde
of
God.
Ephe.
2.
Bu.
The
sede
here
properly
signifieth
the
word
of
God
,
which
the
sonne
of
god
hath
sowne
in
the
fieldes
,
I
meane
in
the
brestes
of
mortal
men
,
shewing
forthe
repentaunce
to
the
worlde
,
and
remission
of
sinnes
.
Thereof
truelye
were
the
sonnes
of
the
kyngdome
borne
,
1.
Petri●…
namely
of
the
woorde
of
the
kingdome
,
that
is
of
the
woorde
of
God
,
which
liueth
and
lasteth
for
euer
.
A
For
he
of
his
owne
free
will
begat
vs
,
Iames
●…
by
the
worde
of
trueth
.
M.
He
sayth
simplely
of
the
kingdome
,
for
only
the
kingdome
of
heauen
is
the
trewe
kingedome
,
the
other
are
but
vayne
shewes
in
comparison
of
that
.
Bu.
In
the
hartes
of
the
faithful
Christe
raigneth
by
faythe
,
by
loue
,
by
cleannes
,
&
by
al
righteousenes
and
vertue
,
in
the
which
,
al
the
sainctes
of
God
florishe
,
being
a
plentiful
field
of
swete
&
pleasant
fruites
,
smellinge
preciousely
with
a
most
acceptable
odour
before
god
&
men
.
The
tares
are
the
chil
.
M.
Here
we
se
to
whom
the
wicked
ones
in
the
churche
were
ascribed
.
But
he
speaketh
not
here
of
theues
murtherers
&
suche
like
,
but
of
those
speciallye
which
haue
not
a
sincere
faith
in
Christ
,
but
are
rather
hypocrits
fayning
an
outwarde
shewe
of
holines
.
Bu.
We
see
therefore
what
the
state
of
Christ
his
church
is
here
in
this
worlde
.
It
was
neuer
without
hypocrites
.
Vntill
the
time
of
iudgement
therfore
there
shal
be
traytours
,
destroiers
,
corrupters
,
and
theues
,
euen
in
the
middest
of
the
church
.
Of
the
wicked
M.
He
calleth
the
deuyll
wycked
,
not
by
nature
,
but
for
his
malliciouse
practise
.
Iohn
●…
Hee
was
a
murtherer
from
the
beginning
,
and
abode
not
in
the
way
of
trueth
,
because
there
is
no
trueth
in
him
.
When
he
speaketh
of
a
lye
,
hee
speaketh
of
his
owne
,
because
he
is
a
lyer
,
and
the
father
of
the
same
thing
.
39
The
ennemy
that
soweth
them
,
is
the
deuill
:
The
haruest
is
the
ende
of
the
worlde
:
the
reapers
be
the
Angelles
.
The
ennemie
that
soweth
.
M.
Whom
before
he
called
wicked
,
he
calleth
nowe
the
ennemie
.
All
wee
therefore
whiche
are
the
children
of
the
kyngdome
,
and
sowne
of
Christ
,
and
cleaue
vnto
him
,
haue
the
deuill
a
continuall
ennemie
vnto
vs
.
A.
But
how
the
rebrobate
are
sowne
in
the
field
of
the
lord
by
the
deuyl
,
Ve●●
we
haue
shewed
before
in
the
fiue
&
twenty
verse
.
The
haruest
is
the
ende
of
the
world
.
C.
This
trulye
is
a
troublesome
state
,
and
a
greuous
burthen
,
yea
almost
intollerable
,
that
the
Churche
shal
be
burthened
with
the
reprobate
to
the
end
of
the
world
:
notwithstanding
,
Christ
therfore
prescribeth
vnto
vs
this
time
to
patience
,
least
wée
shold
nourishe
&
flatter
oure selues
with
vaine
hope
,
wheras
now
the
certaine
time
of
a
purgation
is
prefixed
.
It
behoueth
the
pastors
therefore
,
to
endeuour
them selues
with
all
diligence
to
purge
the
Churche
,
&
in
this
part
all
the
godlye
ought
to
set
to
their
helping
hands
so
far
as
their
vocation
will
beare
the
same
:
but
when
all
the
godly
with
hartye
consente
do
theyr
good
will
and
true
intente
,
●…urch
●…e
in
●…lde
●…er
be
〈◊〉
yet
shall
they
neuer
bring
it
about
to
purge
the
Churche
from
euery
spot
.
Wherfore
let
vs
consider
that
our
sauiour
Christ
ment
nothing
lesse
then
to
nourishe
such
filthy
spots
in
his
Church
by
to
much
sufferaunce
:
onely
his
meaning
and
purpose
was
to
comfort
and
exhort
his
faythfull
seruauntes
not
to
bee
dismayed
or
drawne
backe
,
because
they
are
constrayned
to
suffer
wicked
ones
in
their
felloship
and
fraternity
:
and
also
to
brydel
and
moderate
their
zeale
whiche
thincke
it
not
méete
to
haue
any
felloship
but
with
suche
as
are
pure
and
the
sayntes
of
God
.
The
Anabaptistes
therfore
are
greatly
abused
,
●…tistes
in
séekinge
by
this
place
to
dryue
and
put
awaye
the
vse
of
the
sword
from
the
church
.
And
they
are
easely
aunsweared
.
For
sythens
they
do
admitte
excommunication
which
doth
roote
out
and
expoulse
the
wicked
and
reprobate
,
at
the
least
for
a
time
,
why
shoulde
not
the
godlye
Magistrates
vse
the
sword
against
the
wicked
and
vngodly
ones
,
so
oft
as
néede
requireth
?
They
affyrme
that
there
is
place
geuen
to
repentaunce
,
where
there
is
no
deadly
punishment
.
As
though
truly
,
the
théefe
vppon
the
crosse
found
no
saluation
▪
〈◊〉
.
23.
But
let
this
aunsweare
suffyce
,
that
it
is
not
here
taughte
what
our
offyce
,
or
the
Magistrates
,
or
the
pastors
office
is
.
A.
But
onelye
Christ
sheweth
what
the
state
and
condition
of
the
Church
shal
be
til
the
ende
of
the
world
:
that
the
world
can
neuer
be
so
purged
,
purifyed
and
clensed
,
but
that
the
wicked
wil
be
alwayes
myngled
with
the
good
:
C.
to
the
ende
the
stombling
blocke
of
offence
,
(
wherat
the
weake
stumble
,
and
are
troubled
when
they
sée
the
Church
thus
confounded
as
it
were
)
might
be
taken
away
.
The
reapers
be
the
Angels
.
C.
This
name
must
be
applyed
to
the
present
cause
.
In
another
place
the
Apostels
are
called
reapers
in
respecte
of
the
Prophetes
:
Iohn
.
4.
because
they
entered
into
their
laboures
.
Also
there
is
a
commaundemente
giuen
to
al
the
ministers
of
the
woord
,
Iohn
.
15.
that
they
bring
forth
frute
that
may
euer
abide
:
to
the
which
effect
this
saying
of
Chryst
perteyneth
.
Iohn
.
4.
The
Corne
is
whyte
and
readye
vnto
the
haruest
.
Moreouer
,
the
Haruest
is
great
,
but
the
labourers
are
fewe
.
Iohn
.
9.
But
here
is
another
consideration
to
be
had
of
the
comparison
:
because
they
are
sayde
to
be
planted
in
the
field
of
the
Lord
,
which
haue
roume
and
place
in
the
Churche
:
Neyther
is
that
contrarye
to
this
,
Math.
3.
which
Iohn
saithe
in
another
place
,
that
so
soone
as
Christ
cometh
forth
with
his
Gospel
,
hée
hath
his
fanne
in
his
hand
,
wherby
hée
may
purge
his
floorth
.
For
there
is
described
the
beginning
of
the
purgation
of
the
Church
,
whiche
purgation
bee
denyeth
to
be
made
in
this
place
before
the
ende
of
the
world
A.
For
then
shall
appeare
that
most
excellent
king
in
his
Maiestye
,
and
shall
sit
vppon
the
seate
of
his
glory
,
and
all
nations
shal
be
gathered
together
before
him
,
and
hée
shall
seperate
them
one
from
another
,
Math.
25.
euen
as
the
shéepeherde
deuydeth
the
shéepe
from
the
Goates
,
&
hée
shall
set
the
shéepe
on
his
right
hand
,
but
the
Goates
on
the
left
.
C.
Moreouer
althoughe
then
hee
will
set
to
his
stronge
hand
by
his
Angels
to
purge
his
Church
,
the
same
notwithstandinge
hee
dooth
beginne
to
do
now
by
his
godlye
teachers
,
A.
who
for
all
that
,
shal
neuer
bringe
to
passe
that
the
Church
shal
be
pure
&
cleane
in
all
pointes
,
before
the
comminge
of
Christ
,
at
whose
comming
a
perfect
purgation
is
looked
for
with
the
full
redemption
of
the
sonnes
of
God.
40.
Euen
as
the
tares
therfore
are
gathered
,
and
brent
in
the
fyer
:
so
shall
it
be
in
the
ende
of
this
worlde
.
A.
When
hée
did
barely
propound
vnto
them
the
parable
without
anye
exposition
hee
said
,
suffer
them
to
grow
together
vntill
the
Haruest
,
and
in
the
time
of
the
Haruest
,
Verse
.
3●…
.
I
will
say
vnto
the
reapers
,
gather
yee
first
the
tares
,
and
bynd
them
vp
in
bondels
to
borne
.
Expounding
the
same
now
hée
sayth
,
euen
as
the
tares
are
gathered
,
and
burnt
in
the
fyer
,
so
shall
it
be
in
the
ende
of
this
world
.
By
the
whiche
words
hée
declareth
sufficiently
,
that
wée
must
looke
and
wayte
for
the
last
daye
,
of
the
whiche
there
is
suche
often
mencion
made
in
the
scriptures
,
that
wee
should
be
styrred
vp
to
praye
diligently
.
41.
The
sonne
of
man
shall
sende
forthe
his
Angels
,
and
they
shall
gather
out
of
his
kingdome
all
thinges
that
offende
,
and
them
which
do
iniquitye
.
The
sonne
of
man
C.
Hée
attributeth
these
parts
of
the
pourging
of
his
Church
to
his
Angels
in
the
last
day
:
because
they
shal
not
stand
ydell
or
vnoccupyed
before
the
trybunall
seate
of
Chryst
,
but
shal
be
ready
and
at
hand
to
fulfil
his
commaundementes
.
They
therefore
which
preposterously
make
hast
to
roote
out
and
abolishe
whatsoeuer
liketh
not
or
displeaseth
them
,
do
preuent
,
so
much
as
in
them
lyeth
the
iudgement
of
Christ
,
&
do
rashlye
vsurpe
vnto
them selues
the
power
of
Angels
,
&
the
offyce
perteyning
vnto
them
.
And
they
shall
gather
A.
By
and
by
these
reapers
shall
obeye
the
moste
excellente
Iudge
Christ
,
for
they
shall
purge
&
take
awaye
all
occasions
of
offence
out
of
his
kingdome
.
And
them
which
do
iniquitye
.
C.
This
is
an
exposition
:
for
hée
declareth
that
those
are
offences
&
stomblinge
blocks
which
commit
iniquity
.
So
that
his
words
are
in
effecte
as
if
hée
should
haue
sayde
,
then
it
is
a
meete
and
conueniente
time
to
restore
all
thinges
into
a
lawfull
order
:
because
by
that
meanes
the
wicked
are
taken
away
,
which
now
are
great
offences
.
The
wicked
are
called
offences
because
they
do
not
onely
liue
wickedly
to
themselues
,
Vngodly
men
are
stumbling
blockes
.
but
also
because
they
doe
destroy
the
fayth
of
many
men
,
they
hinder
some
in
the
righte
race
,
some
they
seduce
and
tourne
awaye
,
and
some
they
throw
downe
hedlonge
to
al
kind
of
wickednes
.
And
hereby
wée
maye
gather
a
most
profitable
admonition
,
namely
least
wee
(
being
compassed
about
and
beset
with
so
many
daungers
)
go
forward
heauely
,
and
careleslye
,
wheras
in
déede
wée
ought
to
be
very
dilygent
in
taking
héede
,
least
wée
throw
oure selues
cashlye
into
anye
offence
.
For
loke
howe
many
reprobate
there
bee
,
so
manye
offences
there
are
:
More
ouer
their
nycenes
is
here
corrected
,
which
are
so
dellicate
and
fyne
,
that
they
will
breake
their
race
and
tourne
backe
againe
,
at
euery
small
offence
.
It
is
a
very
harde
thing
trulye
some
tymes
not
to
stumble
,
and
oftentimes
not
to
fall
,
so
many
stumbling
blockes
lyinge
in
the
way
,
but
wee
must
fortifye
oure
mindes
with
a
sure
and
certaine
trust
:
because
there
is
no
doubte
but
that
the
Sonne
of
God
,
whiche
commaundeth
his
to
passe
through
the
myddest
of
offences
,
wil
giue
power
and
strengthe
to
ouercome
them
all
.
Also
hée
denounceth
horrible
iudgement
agaynst
hypocrytes
,
and
all
reprobates
,
which
séeme
nowe
to
be
the
chiefe
Citizens
of
the
Church
,
least
they
should
trust
to
much
to
their
vayne
boasting
.
42.
And
shall
cast
them
into
a
fornace
of
fyer
,
there
shal
be
waylinge
and
gnasshinge
of
teeth
.
A.
The
interpretor
retayned
the
Greke
word
.
In
the
lataine
translation
it
is
written
,
into
a
fornace
of
fyer
.
And
the
Hebrue
worde
is
a
fornace
of
fyre
,
for
a
fornace
,
the
fyer
wherof
cannot
be
quenched
:
Ma●…
a
fornace
of
fyer
and
hell
fyer
signifyeth
all
one
thinge
.
In
the
eyghtene
of
Mathewe
it
is
called
hell
fyer
:
and
in
the
ix
.
Ma●…
Ma●…
Luk●…
of
Marke
likewyse
:
also
in
the
thyrd
and
fyue
and
twentye
of
Mathewe
eternall
fyer
:
in
the
thyrd
of
Luke
,
it
is
named
fyer
that
can
neuer
be
quenched
.
C.
As
touching
therefore
the
fornace
of
fyer
,
there
is
no
doubte
,
but
that
it
is
so
called
by
a
Metaphor
.
For
as
the
endelesnes
of
the
glorye
whiche
is
layed
vp
for
the
sonnes
of
God
,
doth
so
farre
surmount
oure
sences
and
capacitye
,
Cor●…
may●…
repr●…
that
we
cannot
with
tongue
expresse
the
same
:
so
the
punishment
,
payne
and
torment
,
which
remayneth
for
the
reprobate
,
because
it
cannot
be
comprehended
in
our
myndes
it
is
set
forth
accordinge
to
our
capascitye
in
the
name
of
a
fornace
.
43.
Then
shal
the
righteous
shyne
as
the
Sunne
in
the
kingdome
of
their
father
.
Whosoeuer
hath
eares
to
hear
let
him
heare
.
M.
This
sentence
maketh
much
to
the
consolation
of
the
godlye
whiche
are
oppressed
in
this
worlde
,
despysed
,
persecuted
,
reuyled
and
disdayned
,
the
wicked
reigning
,
and
florishing
in
the
Church
.
●…repa●…●…he
●…s
.
A.
Christ
therefore
affirmeth
C.
that
the
sonnes
of
God
which
are
now
compassed
about
with
fylthines
,
&
abased
with
the
fellowship
of
the
reprobate
,
shal
then
shyne
as
the
sunne
in
the
Element
the
cloudes
being
caryed
away
.
And
this
word
(
then
)
being
an
Aduerbe
of
time
hath
a
greate
Emphasis
and
force
in
it
,
for
it
conteyneth
a
secrete
Antithesis
of
the
present
state
,
&
laste
instauration
and
reedifyinge
of
the
Churche
,
with
the
hope
whereof
Christe
doth
comfort
all
the
faithfull
.
The
sence
therefore
of
this
place
is
,
that
althoughe
many
reprobates
do
now
prosper
and
florishe
in
the
Churche
,
notwithstandinge
wee
muste
hope
for
a
happye
daye
,
in
the
whiche
God
will
exalte
all
those
that
are
his
,
and
wype
away
all
fylthines
with
the
which
their
shyning
innocency
is
obscured
and
couered
.
It
is
true
certainly
,
that
the
glorye
to
come
is
promised
to
none
,
but
to
suche
in
whom
the
Image
of
God
shineth
,
and
which
are
transformed
by
continuall
degrees
of
glorye
into
the
same
:
but
because
the
lyfe
of
the
Godly
is
now
hyd
and
not
manifested
:
and
their
saluation
,
because
it
consisteth
in
hoope
,
is
inuisible
:
Christ
doth
worthely
call
the
faithfull
into
heauen
,
that
they
may
enioy
the
glorye
promised
vnto
them
.
〈◊〉
8.
〈◊〉
15.
〈◊〉
and
〈◊〉
3
A.
But
as
concerning
the
very
glorye
of
the
sonnes
of
God
,
ther
is
much
in
the
scriptures
.
The
Lorde
seemeth
to
allude
this
place
to
the
Prophesye
of
Daniell
when
hee
sayth
.
Many
of
them
that
sleepe
in
the
dust
of
the
earthe
,
shall
awake
:
some
to
the
euerlasting
life
,
some
to
perpetuall
shame
and
reprofe
.
〈◊〉
12.
The
wyse
,
(
such
as
haue
taught
other
)
shal
shyne
as
the
glistering
of
heauen
.
And
those
that
haue
instructed
the
multitude
shal
be
as
the
starres
worlde
without
ende
.
C.
To
the
whiche
place
Christ
had
respect
,
to
the
ende
hee
might
the
better
animate
&
encourage
his
auditory
:
as
if
hee
had
sayde
the
the
Prophete
,
when
hee
speaketh
of
the
glory
to
come
,
doth
also
note
the
temporall
darkenes
,
&
therfore
according
to
the
Prophesy
,
he
declareth
that
the
electe
must
suffer
the
mixsture
in
the
which
they
are
mingled
,
with
the
reprobate
for
a
time
:
A.
And
as
the
wicked
are
offences
,
which
are
not
onelye
vnrighteous
and
deceytfull
to
themselues
,
but
do
go
aboute
also
to
drawe
other
into
error
and
iniquity
:
euen
so
the
children
of
the
kingdome
,
the
electe
,
and
true
beleuinge
,
do
not
count
it
sufficient
that
they
themselues
do
know
the
truth
,
and
embrace
righteousnes
,
but
also
they
endeuoure
themselues
to
bringe
foorthe
frute
,
and
study
how
they
may
drawe
other
to
the
sauinge
healthe
,
&
make
them
partakers
of
the
true
righteousnes
,
whervpon
the
Prophete
calleth
them
teachers
and
instructers
of
others
.
As
the
sunne
C.
Hee
comparing
the
glory
of
the
faithfull
to
the
lighte
of
the
Sunne
,
maketh
them
not
equall
to
the
same
.
For
as
Christ
doth
nowe
distribute
his
giftes
diuerslye
among
the
faythful
,
so
hee
in
the
last
day
will
crowne
them
.
Worldly
pleasure
is
obscure
&
darke
,
in
respect
of
the
glorye
to
com
.
But
wee
muste
remember
that
which
wee
haue
spoken
before
,
the
onely
the
reedifying
of
the
Church
,
which
is
differred
till
the
last
comminge
of
Christ
is
compared
with
the
cloudye
&
darke
state
of
the
world
.
In
the
kingedome
of
his
father
.
C.
The
kingdom
of
the
father
,
as
it
were
the
heritage
of
the
godly
,
is
set
agaynst
the
earth
,
that
they
maye
remember
themselues
to
be
Pilgrimes
in
this
lyfe
,
to
the
ende
they
may
aspyre
and
come
to
the
heauenvly
life
.
For
althoughe
the
kingdome
of
God
is
sayde
to
be
in
vs
,
Luke
.
17.
1.
Cor.
15.
notwithstandinge
wee
shall
not
haue
the
fruition
of
the
same
,
vntill
God
be
all
in
all
.
Hee
that
hath
eares
to
heare
Bu.
By
this
addition
hee
doth
admonishe
the
hearers
to
way
and
consyder
diligently
of
those
thinges
which
hee
spake
,
namelye
that
they
rather
oughte
to
chose
the
studye
of
righteousnes
,
the
rewarde
wherof
is
saluation
and
euerlasting
glory
,
then
the
studye
of
impietie
,
and
hypocrisie
,
the
end
wherof
is
destruction
and
perpetuall
shame
.
44.
Againe
the
kingdome
of
heauen
is
like
vnto
treasure
hyd
in
the
field
,
the
which
a
man
hath
founde
and
hydde
and
for
ioy
thereof
hee
goeth
and
selleth
all
that
hee
hath
and
byeth
the
fielde
.
Againe
the
kingdome
Bu.
The
other
two
parables
following
tende
to
the
same
effect
and
purpose
that
this
doth
.
Hitherto
Christ
hath
spoken
of
the
Gospell
of
the
kingdome
of
God
,
and
of
the
word
of
life
comparing
the
same
to
thinges
of
small
valew
,
but
now
hee
compareth
it
to
thinges
of
great
pryce
.
C.
To
this
ende
speciallye
that
the
faythfull
might
learne
to
preferre
the
kingdome
of
God
before
the
whole
worlde
,
and
therefore
to
renounce
and
forsake
them selues
,
and
all
the
desyres
of
the
fleshe
least
they
should
be
let
or
hindered
to
obtayne
and
enioy
so
singuler
a
benefyte
.
Worldlye
sightes
do
bewitche
oure
sences
.
For
this
admonition
is
verye
necessarye
for
vs
,
both
because
the
inticementes
and
prouocations
of
the
world
do
so
bewitch
vs
,
that
euerlasting
life
doth
vanishe
awaye
from
vs
,
and
also
because
wee
are
carnall
,
the
spirituall
&
heauenly
graces
of
God
are
little
esteemed
of
vs
.
Chryst
therefore
verye
worthely
doth
so
farre
extoll
the
excellency
of
the
grace
,
that
it
oughte
not
to
be
greuous
vnto
vs
for
the
desier
of
the
same
,
to
leaue
&
forsake
what
soeuer
is
precious
&
deare
vnto
vs
.
To
treasure
hyd
in
the
fyelde
C.
First
he
saith
that
the
kingdome
of
God
is
like
vnto
treasure
hid
in
the
field
.
Present
thinges
are
esteemed
more
than
the
thynges
that
are
inuisible
.
For
wee
do
magnify
and
extoll
very
muche
those
thinges
which
do
appeare
and
are
manifest
before
our
eyes
,
and
therfore
the
new
and
spiritual
life
which
is
set
forth
in
the
Gospell
is
vyle
and
contemptible
vnto
vs
,
because
it
lyeth
secretly
included
vnder
hope
.
Therfore
the
comparison
of
the
treasure
here
is
very
apte
,
whose
pryce
&
estimation
nothing
decayeth
although
it
appeareth
not
to
the
eyes
of
men
beinge
buryed
and
layed
vp
in
the
earth
.
By
the
which
words
we
are
taught
that
the
spiritual
ryches
of
the
grace
of
God
are
not
to
be
esteemed
and
valued
accordinge
to
our
carnal
eye
,
or
after
the
externall
shewe
and
appearaunce
:
but
we
must
esteeme
and
iudge
of
it
,
as
of
treasure
,
whych
although
it
be
hyd
,
yet
notwithstandinge
it
is
preferred
before
speciall
ryches
.
The
which
a
man
hath
founde
,
C.
All
things
in
parables
,
are
not
alwayes
to
be
considered
by
them selues
as
it
is
sheewed
already
before
in
the
44
verse
.
For
if
any
man
wyl
be
very
curious
here
in
the
hyding
of
the
treasure
,
wee
oughte
not
to
hyde
the
Gospelll
,
but
to
call
others
into
the
societie
and
fellowshippe
of
the
same
,
Bu.
Vnles
paraduenture
wee
may
saye
that
,
that
is
of
so
greate
force
,
as
if
thou
shouldest
say
hee
dissembled
,
hee
did
not
make
the
seller
priuye
vnto
it
,
because
the
treasure
which
was
buryed
in
the
fielde
laye
hid
,
and
was
not
knowne
to
the
seller
.
And
selleth
all
that
hee
hath
C.
By
these
wordes
hee
teacheth
,
that
they
are
apte
&
meete
to
receyue
and
vnderstand
the
grace
of
the
Gospel
which
(
all
other
desyers
set
apart
)
endeuour
them selues
wholly
and
studye
by
all
meanes
to
enioy
the
same
.
Notwithstandinge
some
man
will
demaunde
whether
all
our
goodes
muste
be
forsaken
to
the
ende
wee
maye
obtayne
euerlasting
life
.
But
hee
may
brieflye
be
aunswered
that
this
is
the
simple
&
true
meaning
of
the
words
of
Christ
,
A●●
namely
that
wee
doo
not
honoure
the
Gospell
aright
,
except
wee
make
more
accoumpte
of
the
same
,
&
more
highly
esteme
it
,
than
all
the
pleasures
,
honours
&
delights
in
the
world
,
for
they
must
be
free
from
al
impediments
which
will
aspyre
to
the
ioyfull
blisse
of
heauen
Therefore
to
sell
all
thinges
for
the
gospell
,
Alt●●
vile●…
of
the
〈◊〉
is
to
be
Prest
&
readye
to
relinquishe
and
forsake
all
that
maye
let
,
hynder
,
or
staye
vs
from
oure
purpose
,
so
that
the
whole
world
shoulde
be
nothinge
vnto
vs
,
in
comparison
of
this
precious
Iewell
and
treasure
.
For
wee
must
alwaye
destinguishe
and
put
a
difference
betwene
the
helping
meanes
,
&
the
staying
lets
.
Rich●…
comm●…
Ryches
are
some
times
aydes
and
helpes
,
and
sometimes
letts
&
impedimentes
:
so
are
all
those
thinges
which
are
of
great
pryce
by
the
iudgement
of
men
.
In
one
respecte
Abraham
possessed
ryches
,
being
ready
to
forsake
all
that
euer
hee
had
if
the
Lord
had
commaunded
:
In
another
respecte
Moyses
refused
the
ryches
of
the
Egiptians
,
which
could
not
be
both
the
daughters
sonne
of
Pharao
,
&
the
seruaunte
of
the
Lorde
.
S.
Paule
speaketh
of
him selfe
thus
,
the
thinges
that
were
vauntage
vnto
mee
,
those
I
counted
losse
so
:
Christs
sake
.
Yea
I
thinke
al
things
but
losse
,
for
the
excellency
of
the
knowledge
of
Christ
Iesus
my
Lorde
.
〈◊〉
.
3.
For
whom
I
haue
counted
al
thing
losse
,
and
do
iudge
them
but
vyle
,
that
I
maye
wynne
Christ
.
And
byeth
the
fielde
.
C.
No
man
can
dye
the
kingdom
of
God
,
wherfore
we
may
not
argue
here
in
this
point
of
the
parable
of
bying
and
selling
.
For
Christ
doth
not
meane
by
the
word
of
bying
that
any
man
can
bye
for
anye
price
eternall
life
:
●…ll
life
〈◊〉
be
〈◊〉
.
〈◊〉
55.
for
we
do
know
vpon
what
condition
God
calleth
his
faythfull
vnto
him
by
the
Prophete
saying
.
Come
vnto
the
waters
all
ye
that
be
thyrsty
,
and
yee
that
haue
no
moneye
:
come
bye
that
ye
maye
haue
to
eate
:
come
bye
wyne
and
mylke
withoute
any
moneye
or
moneye
worth
.
But
althoughe
the
heauenly
and
euerlasting
life
,
and
whatsoeuer
pertayneth
therto
is
the
free
gift
of
God
:
notwithstanding
wée
are
said
to
redéeme
the
same
,
when
willinglye
wée
depriue
our selues
and
cleane
put
away
from
vs
all
the
desires
of
the
fleshe
least
that
anye
thinge
should
hinder
vs
in
obtayning
the
same
.
This
treasure
is
not
manifest
to
euerye
one
,
but
is
hyd
in
the
field
,
to
the
end
wée
might
with
great
care
and
diligence
seke
for
the
same
.
45.
Againe
the
kingdome
of
Heauen
is
like
vnto
a
marchante
man
,
seekinge
goodly
Pearles
.
A.
This
parable
and
the
other
goinge
before
pertaine
to
one
effecte
.
Sekinge
goodlye
Pearles
M.
The
Greeke
woorde
signifyeth
good
Pearles
.
In
these
precious
stones
the
beautye
and
excelencye
of
them
is
the
cause
of
the
pryce
and
valew
.
Hée
seemeth
here
to
put
a
particuler
thing
,
for
that
which
is
more
generall
as
the
Pearle
for
all
other
kinde
of
precious
stoones
as
the
Emerande
,
the
Saphyre
,
and
the
Diamonde
.
Plynie
wryteth
of
precious
stoones
at
large
in
his
9.
Booke
and
thirde
Chapiter
.
46.
Which
when
hee
had
founde
one
precious
Pearle
,
went
and
soulde
all
that
hee
had
and
bought
it
.
Bu.
The
sence
and
meaning
of
this
place
is
this
.
As
marchaunt
men
séeke
carefullye
with
great
labour
and
perill
for
precious
stoones
:
so
it
behoueth
euery
one
to
be
desirous
of
the
woorde
of
God
,
and
to
séeke
with
great
care
and
dilygence
for
the
precious
stoone
of
the
Gospell
of
the
lord
,
and
hauing
found
it
to
embrace
the
same
,
&
to
preferre
it
before
all
the
Iewels
in
the
world
,
and
to
sel
all
that
euer
wée
haue
to
get
the
same
.
This
cometh
to
passe
,
when
wée
hauing
denyed
our selues
,
and
troden
the
worlde
vnder
our
féete
,
withall
oure
hart
,
and
a
true
fayth
receyue
Christ
and
his
truth
,
and
cleaue
to
the
same
as
to
the
chiefe
felicity
,
leauing
and
forsakinge
all
that
might
withdraw
vs
from
the
euangelicall
pietye
&
cleauing
only
to
Christ
our
reedemer
.
Dauid
of
the
most
excellent
and
pure
mysteries
of
Gods
worde
speaketh
thus
:
Psalm
.
19.
they
are
more
to
be
desired
than
gold
,
yea
then
muche
fyne
gold
,
they
are
swéeter
then
the
hony
&
the
hony
combe
.
Againe
hée
sayth
,
Psalm
.
109.
I
haue
loued
the
commaundementes
,
aboue
golde
and
precious
stoones
.
47.
Againe
the
kingdome
of
heauen
is
like
vnto
a
net
that
was
caste
into
the
sea
,
and
gathered
of
all
kind
of
fishes
.
Againe
the
kingdome
of
C.
Christ
here
teacheth
no
newe
thinge
,
but
confirmeth
that
wherof
hée
spake
before
,
with
another
similitude
,
namelye
that
the
Churche
of
God
,
so
longe
as
it
is
in
the
earthe
,
must
haue
the
good
among
the
euil
,
and
the
euill
among
the
good
:
and
that
it
shal
neuer
be
pure
from
blots
and
spots
vntil
the
ende
of
the
world
,
when
as
there
shall
be
made
a
full
and
perfecte
seperation
.
A
time
of
seperation
will
come
.
Notwithstanding
peraduenture
the
ende
of
this
parable
is
otherwise
:
namelye
that
Christ
might
not
onely
take
awaye
the
offence
,
which
troubleth
many
of
the
weake
,
because
such
purity
as
ought
to
be
,
is
not
found
in
the
world
:
but
also
that
hée
might
kepe
his
Disciples
in
feare
and
modesty
,
least
they
should
flatter
and
please
themselues
,
with
a
vaine
tytle
and
bare
profession
of
fayth
.
We
receyue
therefore
both
of
them
willinglye
,
first
in
the
Christ
doth
teach
that
wee
must
pacientlye
suffer
the
mixture
of
the
good
and
euill
tyll
the
ende
of
the
worlde
,
because
before
that
time
the
Churche
shall
not
be
perfectlye
restored
.
Secondlye
in
that
hee
admonisheth
vs
that
it
is
not
sufficient
for
vs
to
be
gathered
into
the
sheepefould
,
vnlesse
wee
be
the
true
and
chosen
sheepe
:
to
the
which
effect
pertayneth
the
woords
of
S.
Paule
when
hee
sayth
,
the
Lorde
knoweth
those
that
are
his
,
2.
Timo.
2.
let
all
those
therefore
depart
from
iniquity
which
cal
vpon
the
name
of
the
Lorde
.
Is
like
vnto
a
net
,
C.
Our
sauiour
Christ
dothe
very
well
compare
the
preaching
of
the
Gospel
to
a
net
drowned
vnder
the
water
,
to
the
end
wee
might
knowe
the
presente
state
and
condition
of
the
Churche
to
be
confuse
.
For
although
our
God
,
as
hee
is
the
God
of
order
and
not
of
dissipation
,
commendeth
and
delyuereth
vnto
vs
his
disciplyne
:
notwithstanding
for
a
time
hee
suffereth
hypocrits
to
haue
their
being
among
the
faithfull
,
vntill
the
reforming
of
his
kingdome
in
the
last
day
.
Let
vs
therfore
endeuoure
our selues
so
much
as
wée
maye
to
correcte
all
maner
of
vyce
,
and
let
vs
be
seuere
in
purginge
awaye
all
filthye
spots
:
yet
notwithstanding
the
Church
shall
not
be
frée
from
al
spots
and
blemisshes
,
Math.
25.
before
that
Christ
come
to
seperate
the
shéepe
from
the
Goates
.
48.
Which
when
it
was
ful
,
men
drew
it
to
lande
,
and
sate
downe
and
gathered
the
good
into
Vessels
,
but
cast
awaye
the
bad
.
C.
The
effecte
and
sum
of
this
sentence
is
,
that
the
Church
can
neuer
be
purged
from
hypocrits
vntill
wée
be
broughte
to
land
or
shore
,
that
is
vntill
wée
be
brought
to
the
day
of
iudgement
.
49.
So
shal
it
be
in
the
ende
of
the
world
.
The
Angels
shall
come
and
seuer
the
bad
from
amonge
the
good
.
A.
For
this
sentence
,
reade
the
exposition
of
the
forty
verce
going
before
.
50.
And
shall
cast
them
into
a
fornace
of
fyer
there
shal
be
waylinge
,
and
gnas
-
51.
shing
of
teeth
.
Iesus
sayeth
vnto
them
haue
yee
vnderstand
all
these
thinges
?
they
sayde
vnto
him
,
yea
Lorde
.
C.
Hée
calleth
the
punishment
which
the
wicked
shall
suffer
after
the
Iudgement
,
Esaye
66.
a
fornace
of
fyer
.
Esaye
the
Prophete
calleth
it
a
worme
which
neuer
dyeth
.
Read
the
two
and
forty
verce
of
this
Chapter
.
Punishmente
prepared
for
the
wicked
.
There
shal
be
waylinge
C.
The
scripture
cannot
sufficiently
expresse
the
punishment
which
remayneth
for
the
wicked
:
Héere
hee
goeth
about
to
expresse
the
horror
and
payne
of
the
effecte
for
as
wée
cannot
expresse
the
glorye
and
happye
estate
of
the
godlye
and
blessed
,
so
wée
are
not
able
to
vtter
the
punishment
of
the
wicked
.
Iesus
sayth
vnto
them
M.
The
Lord
sought
by
all
meanes
to
instructe
and
bring
hys
Disciples
to
the
knowledge
of
the
kingdome
of
God
.
And
therefore
being
not
contented
that
hée
had
alledged
so
many
parables
of
the
kingdome
of
heauen
,
hée
demaundeth
of
them
whether
they
vnderstande
all
these
thinges
or
no.
But
wée
must
remember
that
which
wée
saw
before
,
how
that
all
parables
were
priuatelye
expounded
to
the
Disciples
.
After
the
therefore
the
Lord
had
so
gentlye
and
familiarlye
instructed
them
,
hée
dothe
also
admonish
and
declare
that
hée
did
not
bestowe
so
great
dilligence
in
teachinge
of
them
,
that
they
shoulde
be
onlye
wyse
to
them selues
,
but
also
that
they
should
bestowe
and
participate
that
to
others
publikely
which
they
themselues
priuatelye
had
receyued
.
52.
Then
sayd
hee
vnto
them
:
therefore
euery
scribe
,
whiche
is
taughte
vnto
the
kingdome
of
Heauen
,
is
like
,
vnto
a
man
that
is
a
househoulder
which
bringeth
foorthe
oute
of
his
treasurie
thinges
newe
and
olde
.
A.
Wée
muste
presuppose
that
some
other
saying
of
our
sauioure
Christ
went
before
,
as
this
,
I
asked
you
because
a
minister
of
the
word
of
God
must
be
like
vnto
a
husband
man
.
And
after
this
sort
hée
doothe
the
more
encourage
&
styrre
them
vp
to
learne
Therfore
euery
scribe
that
is
taught
C.
A
Scribe
by
the
Hebrewes
,
is
not
called
a
Scriueuer
or
writer
,
1.
Es●…
but
they
call
him
a
Scribe
which
is
expert
in
the
scriptures
and
the
Lawe
,
suche
a
one
was
Esdras
.
Luk●…
And
hée
whom
Mathewe
calleth
a
Scribe
,
Luke
calleth
a
doctor
of
the
Law
.
But
here
a
Scribe
signifieth
a
teacher
,
&
one
sufficientlye
learned
to
set
forthe
the
kingdome
of
God
,
and
to
preach
the
Gospell
of
saluation
.
Is
like
vnto
a
man
that
is
an
househoulder
C.
A
wyse
and
prouident
househoulder
in
gouerning
his
house
doth
not
prouide
for
a
day
onelye
,
but
hath
store
layde
vp
,
to
the
ende
hée
may
fetche
forth
from
his
store-house
both
olde
and
newe
thinges
abundantly
.
By
this
man
hée
shéeweth
that
he
which
is
sufficiently
learned
&
instructed
by
the
spirite
of
the
Lord
to
Preach
,
●…hers
●…bounde
●…wledge
must
teach
copiouslye
,
and
plentifully
whatsoeuer
pertayneth
to
the
purpose
,
and
is
necessarye
to
bring
the
knowledge
of
saluation
euen
as
if
a
lyberall
househoulder
should
fetche
out
of
his
storehouse
all
maner
of
daynty
and
dellicate
dishes
,
as
well
old
as
new
,
so
that
nothing
should
be
wantinge
to
the
feast
.
This
lyberality
trulye
Christ
both
here
and
in
manye
other
places
also
most
plentifully
shewed
,
in
bringinge
forth
abundantly
and
lyberally
the
meate
of
life
,
namelye
the
doctryne
of
saluation
,
and
in
such
wyse
that
they
might
taste
and
vnderstand
all
thinges
.
The
Apostell
Paule
thus
dealt
,
〈◊〉
20.
as
appeareth
by
his
woords
when
hée
sayth
I
haue
spared
no
laboure
,
but
haue
shewed
you
all
the
counsell
of
God
.
Hereupon
therefore
wée
may
gather
that
it
is
the
parte
of
a
Preacher
of
the
Gospell
to
teach
all
those
things
which
serue
to
the
matter
plentifullye
&
plainly
,
and
not
to
hyde
any
that
is
méete
and
conuenient
for
to
be
taught
.
C.
Hée
truly
to
whose
charge
the
people
are
committed
ought
to
haue
all
things
layde
vp
in
store
,
that
hée
maye
bring
it
forth
to
serue
at
neede
and
that
in
due
time
.
●…unce
〈◊〉
not
to
●…a●…
But
hée
(
which
if
hée
be
demaunded
a
question
,
cannot
answere
out
of
hand
without
his
booke
but
standeth
stil
like
an
incensible
blocke
)
is
not
the
right
ouerseer
of
the
househould
.
The
meaning
therefore
of
this
place
is
that
it
is
the
duety
of
all
those
that
be
teachers
in
the
Church
,
to
Preache
plentifullye
to
the
people
&
to
féede
them
with
the
breade
of
life
in
time
,
and
out
of
time
.
Alas
the
lamentable
state
and
condition
of
our
time
is
to
be
lamented
greatlye
,
in
the
whiche
there
is
so
great
want
of
such
prouiders
&
dispensators
of
the
secrete
mysteries
of
gods
woorde
,
that
the
people
are
readye
to
starue
for
wante
of
their
daylye
and
ordinarye
foode
.
And
agayne
there
are
so
manye
negligente
stewards
,
and
ignoraunt
in
the
practise
of
prouiding
,
that
in
so
great
abundance
and
plenty
,
theris
nothing
but
mere
dearth
and
scarscitye
.
Howe
this
commeth
to
passe
I
wyll
not
nowe
dilate
.
●…ence
●…ardes
〈◊〉
hous●…
Out
of
his
treasurye
A.
By
the
treasury
hée
meaneth
the
stoorehouse
and
buttery
of
the
mynde
.
Thinges
newe
and
olde
Manye
of
the
auncyente
expositours
,
by
thinges
newe
and
olde
,
vnderstoode
the
Lawe
and
the
Gospell
that
is
to
say
the
old
Testamente
and
the
new
,
which
exposition
séemeth
to
strict
.
So
that
it
maye
more
simplelye
be
taken
for
the
dyuers
and
manifould
dispensation
which
they
very
aptlye
and
wysely
applye
according
to
euery
mans
capacitye
.
Of
the
which
matter
wée
will
speake
more
at
large
in
the
foure
and
twenty
Chapter
followinge
.
Math.
24.
53.
And
it
came
to
passe
that
when
Iesus
had
finished
these
similitudes
,
hee
departed
thence
.
C.
The
Euangelyste
Mathewe
meaneth
not
that
our
sauioure
Christ
(
so
sone
and
immediatly
after
hée
had
made
an
ende
of
these
sayinges
)
went
into
his
owne
countreye
.
Marke
.
6.
For
by
the
sixt
Chapter
of
Marke
it
appeareth
that
there
was
some
distance
of
time
betwene
.
But
the
sence
and
meaning
of
this
place
is
that
when
hée
had
taughte
the
people
a
certayne
time
in
Iewrye
,
he
returned
agayne
into
Gallilae
,
whose
inhabitauntes
notwithstandinge
receyued
him
verye
ingratefullye
.
Luke
.
4.
Luke
in
his
fourthe
Chapter
maketh
mencion
of
an
Historye
,
almost
like
vnto
this
,
but
not
the
same
.
Neither
is
it
any
maruayle
if
now
in
the
beginning
the
countryemen
of
our
sauioure
Christ
were
offended
,
calling
to
mynd
the
basenes
of
his
byrth
,
and
the
obscure
maner
of
his
education
,
to
the
ende
they
might
hynder
,
and
discredit
(
somuch
as
they
myghte
)
hys
Doctryne
,
so
often
as
hee
woulde
take
vppon
hym
the
offyce
of
a
Prophete
.
Therefore
this
seconde
reiection
of
Chryste
,
teacheth
vs
that
the
Cittizens
of
Nazarethe
were
not
amended
agaynste
his
comminge
agayne
,
but
were
alwayes
so
obstinate
and
contemptuous
that
they
vtterlye
refused
to
heare
Chryst
.
54.
And
when
hee
came
into
his
owne
countreye
,
hee
taughte
them
in
theyr
Synagoges
,
in
somuch
that
they
were
astonyed
and
sayd
,
whence
commeth
this
Wysedome
and
power
vnto
hym
.
And
when
hee
came
.
M.
The
place
where
Chryste
was
borne
was
Nazareth
:
in
the
which
Ioseph
and
Marye
did
dwell
not
onely
before
Chryst
was
conceyued
(
as
appeareth
in
the
firste
Chapter
of
Luke
,
Luke
1.
Matth.
2.
Luke
2.
but
also
after
,
as
appeareth
in
the
second
Chapter
going
before
,
and
in
the
second
of
Luke
also
.
Furthermore
Christ
was
norished
&
brought
vp
there
as
wée
may
reade
in
the
fourthe
of
Luke
.
In
this
Citie
dwelt
the
Cosyne
of
Mary
,
as
appeareth
by
that
which
foloweth
.
Math.
2.
Hereupon
it
came
to
passe
that
hée
was
called
a
Nazarite
as
it
is
wryten
hee
shal
be
called
a
Nazarite
.
Hee
taughte
them
in
their
Synagoges
A.
Marke
noteth
the
circumstaunce
of
the
time
saying
.
Marke
.
6
And
when
the
saboth
day
was
come
,
hée
began
to
teache
in
the
Synagoges
.
M.
Whereby
wée
may
consider
what
the
vse
of
the
Sabboth
was
amonge
the
Iewes
,
the
which
vse
Christ
obserued
diligently
,
as
wée
may
plainlye
sée
in
Luke
,
where
it
is
red
,
that
hée
according
to
hys
custome
went
into
the
Synagoge
euery
sabboth
day
.
Luke
.
4.
Wherfore
if
the
Iewes
exercised
the
reading
of
Moyses
with
so
great
dyligence
on
the
Sabboth
dayes
,
what
ought
wée
to
do
in
these
dayes
,
Diligence
ought
to
be
vsed
in
hearing
Gods
word
.
when
not
Moyses
,
but
one
farre
exceadinge
Moyses
:
speaketh
,
when
certayne
ceremonies
and
externall
obseruations
are
not
vsed
,
but
onelye
the
kingdome
of
God
,
and
the
Mysteries
of
the
same
are
vsed
and
Preached
?
If
Christ
after
this
sort
obserued
the
Sabboth
daye
,
&
entered
into
the
Synagoge
,
when
as
hée
had
no
neede
of
the
reading
of
Moyses
,
what
excuse
will
they
alleage
for
themselues
at
this
daye
,
which
eyther
by
contempte
or
disdayne
,
neglect
and
vtterly
refuse
the
comminge
to
Church
on
the
Sabbothe
dayes
,
in
the
which
not
the
obseruances
of
the
Lawe
,
but
the
doctryne
of
lyfe
is
set
forth
.
Who
séeth
not
here
that
Christ
obeyed
this
custome
by
his
presence
?
In
so
much
that
thy
were
astonied
C.
They
were
astonyed
being
amased
at
the
newnes
of
the
thing
,
that
Christ
which
neuer
wente
to
schole
,
but
was
conuersaunte
from
his
Chyldehoode
,
in
the
handy
crafte
of
Carpentrye
,
should
be
so
great
a
Doctour
,
and
such
a
Preacher
of
Heauenlye
wysedome
.
In
this
myracle
,
when
they
should
haue
receyued
the
power
of
God
,
their
ingratitude
broughte
to
passe
that
they
blinded
themselues
:
whether
they
wyll
or
no
,
they
are
constrayned
to
maruayle
,
but
they
contende
and
despyse
that
wherat
they
wonder
.
What
other
thing
is
this
then
to
reiecte
a
Prophete
sent
from
god
,
because
hée
procedeth
not
out
of
the
scholes
of
men
?
&
yet
they
condemne
and
ouerthrow
themselues
by
their
owne
confession
,
when
as
they
giue
so
excellente
a
testimonye
to
the
Doctryne
of
Chryste
which
notwithstandinge
was
not
credited
of
them
,
because
it
had
not
the
vsuall
and
common
originall
or
ofsprynge
of
the
earth
.
They
say
Whence
commeth
this
wysedome
If
the
wysedome
of
this
teacher
were
so
profounde
,
why
do
they
not
lift
vp
theyr
eyes
vnto
Heauen
,
and
consider
that
hée
passing
all
humayne
reason
came
from
God.
And
powers
vnto
hym
M.
These
two
thyngs
shyned
in
Christe
,
Ti●…
to●…
diu●…
Chri●…
a
certayne
incomprehensible
wysedome
in
his
woordes
,
and
a
deuyne
and
wonderfull
power
in
his
woorkes
,
by
the
which
power
hee
healed
all
maner
of
disseases
.
C.
Therefore
these
powers
beinge
annexed
to
his
Doctrine
,
that
Nazarites
ought
the
more
vehementlye
to
haue
béene
touched
by
the
same
to
receyue
the
glorye
of
God
,
and
to
attribute
al
glorye
vnto
him
.
For
truly
when
God
doth
worke
by
such
wonderfull
and
straung
meanes
,
he
doth
the
more
euidently
declare
his
power
.
Wée
se
therefore
that
simple
ignoraunce
is
not
so
hurtful
vnto
men
,
Ob●●
blind●…
as
is
obstinate
wilfulnes
,
when
they
willinglye
blinde
themselues
,
least
they
shoulde
obeye
the
will
of
God.
55.
Is
not
this
the
Carpenters
sonne
?
Is
not
his
mother
called
Marye
?
And
his
bretherne
Iames
,
and
Ioses
,
and
Symon
and
Iudas
?
Is
not
this
the
Carpenters
sonne
A.
Marke
saith
is
not
this
that
Carpenter
that
sonne
of
Marye
.
Chap●…
C.
Wee
knowe
that
it
was
doone
by
the
wonderfull
Counsell
of
God
,
that
Christ
shoulde
lyue
priuatelye
tyll
hee
was
thyrtye
yeare
olde
.
A.
insomuche
that
hee
myghte
seeme
to
dyffer
verye
lyttle
from
other
men
.
C.
Hereupon
therefore
the
Nazarites
do
amysse
and
iniuriously
,
to
conceyue
anye
offence
against
him
,
when
as
they
should
rather
haue
rceyued
and
embraced
hym
gentlye
and
reuerentlye
as
one
that
were
sodainly
come
downe
from
heauen
.
They
behoulde
the
power
of
God
,
yea
God
himselfe
in
Christe
:
and
thereupon
they
conuert
theyr
eyes
&
haue
regard
to
Iosephe
,
&
Mary
&
to
all
his
kinsfolke
,
which
were
but
of
base
estate
,
to
the
end
they
might
obscure
and
couer
the
manifest
truth
.
A.
The
Nazarites
therefore
séeme
to
be
offended
at
Christ
for
two
causes
.
First
because
hée
was
knowne
vnto
them
,
and
brought
vp
amonge
them
:
secondlye
because
hée
séemed
vnto
them
to
be
of
a
poore
base
and
meane
condition
,
namelye
the
sonne
of
a
Carpenter
,
and
hée
also
himselfe
a
Carpenter
.
M.
Therefore
if
hée
had
not
béen
knowne
to
be
the
sonne
of
a
Carpenter
,
they
woulde
haue
beleued
wythoute
offence
.
Howe
commeth
it
to
passe
then
that
Iohn
comming
of
the
excellent
stocke
of
Priesthoode
was
not
beléeued
of
them
?
for
hée
was
not
the
sonne
of
a
Carpenter
but
of
a
Priest
,
which
kinde
of
ofspringe
was
famous
and
of
great
reputacion
among
the
Iewes
.
They
were
offended
also
at
him
,
because
he
was
knowne
vnto
them
.
Is
not
his
mother
called
Marye
Therfore
if
this
offended
because
hée
was
knowne
vnto
them
would
they
haue
beleued
(
thincke
you
)
if
hee
had
not
beene
knowne
?
no
surely
.
For
wée
reade
of
other
not
vnlike
vnto
these
which
said
,
we
know
that
God
spake
vnto
Moyses
,
but
as
for
this
man
wée
know
not
whence
he
is
.
〈◊〉
9.
Wée
sée
therefore
the
inclination
and
disposition
of
the
reprobate
,
who
by
no
meanes
will
bende
to
the
truth
,
but
hath
somewhat
alwayes
to
bee
offended
at
,
or
one
cloake
or
other
to
couller
their
infidelitye
withall
.
At
this
daye
also
there
are
manye
which
marke
not
what
it
is
that
is
preached
or
taughte
,
but
rather
what
they
are
that
do
preache
and
teache
:
more
regardinge
the
teacher
then
the
doctrine
taught
.
〈◊〉
.
12.
And
his
bretherne
C.
Wée
haue
shéewed
before
that
the
Euangeliste
calleth
those
that
were
but
kynsmen
the
bretherne
of
Christ
according
to
the
manner
of
the
Hebrewes
.
Wherefore
Heluidius
doth
very
fondlye
ymagyn
that
Christ
was
not
the
onelye
sonne
of
Marye
,
because
there
is
oftentimes
mencion
made
in
the
Scriptures
of
the
bretherne
of
Chryste
.
56.
And
are
not
all
his
sisters
with
vs
?
whence
hath
hee
then
all
these
thinges
.
And
are
not
all
his
sisters
A.
As
concerning
the
sisters
of
Christe
,
reade
the
twelfth
Chapter
going
before
.
Whence
hath
hee
then
all
these
M.
In
the
woord
(
hée
)
(
which
is
a
pronowne
)
there
is
a
great
Emphasis
.
For
as
it
should
séeme
they
would
not
haue
so
greatly
maruayled
,
neyther
woulde
they
haue
béene
so
much
offended
if
they
had
sene
and
harde
such
thinges
of
a
stranger
or
vnknowen
person
that
had
bene
of
more
noble
byrth
.
For
humayne
reason
in
them
iudged
it
a
thing
incredible
and
straunge
,
that
so
great
wisedome
and
power
should
be
giuen
from
Heauen
to
a
man
of
so
base
lynage
&
rude
bringinge
vp
,
and
voyde
of
all
nobilitye
:
when
as
they
shoulde
rather
haue
wayed
and
considered
that
hée
was
taught
from
aboue
hearinge
him
speake
wythe
suche
wysedome
,
&
seing
him
shew
such
wonderfull
myracles
.
57.
And
they
were
offended
at
him
.
But
Iesus
sayde
vnto
them
:
a
Prophete
is
not
without
honoure
saue
in
his
owne
countreye
.
And
they
were
offended
S.
These
woordes
(
At
him
)
do
note
vnto
vs
that
they
were
offended
at
the
person
not
at
the
Doctrine
,
the
whiche
notwithstandinge
can
not
belong
frée
from
suspition
,
when
the
person
is
contemned
and
despysed
:
E.
As
if
the
Euangelist
should
haue
sayde
,
the
lowlynes
of
his
stocke
&
smal
quantity
of
wealth
was
an
offence
vnto
them
,
imagining
nothing
as
yet
to
be
in
him
,
but
that
which
was
humaine
and
common
to
other
men
,
and
that
therefore
they
enuyed
his
newe
and
vnwonted
excellencye
because
of
his
former
state
.
B.
his
excellente
Doctryne
therefore
and
myracles
,
which
hée
sheewed
foorth
with
so
greate
auctoritye
,
did
nothing
at
all
moue
them
.
For
they
beinge
voyde
of
the
spyrite
of
God
did
not
regard
the
works
of
the
spirite
but
rather
curiouslye
they
soughte
after
small
tryfles
to
the
end
they
might
therby
haue
occasion
to
calumniate
&
speake
euill
of
Christe
.
That
occasion
therefore
by
the
iuste
iudgemente
of
God
was
geuen
vnto
them
,
to
the
end
they
might
dye
in
theyr
sinnnes
.
A
Prophete
is
not
without
honour
saue
in
E.
Iesus
reprouinge
theyr
grosse
and
vulgar
iudgement
,
which
iudged
and
esteemed
of
a
man
not
accordinge
to
his
vertues
,
but
according
to
the
nobility
of
his
stocke
and
byrthe
aunswereth
them
with
a
common
sentence
or
Prouerbe
taken
of
the
nature
of
men
,
in
that
alwayes
wee
haue
the
sayinges
of
Pylgrymes
and
straungers
in
more
estimacion
,
New
things
please
men
be
they
neuer
so
badde
.
regard
and
credyt
then
the
sayinges
of
our
neyghbours
and
househould
,
though
these
oftentimes
be
more
learned
and
wyse
then
the
other
.
C.
Some
notwithstandinge
expounde
this
sentence
thus
,
that
Chryste
wanted
honoure
amonge
his
Countryemen
,
because
hée
profited
more
amonge
the
Samaritanes
in
two
dayes
onely
,
then
hée
did
a
longe
tyme
amonge
the
Nazarites
:
and
because
hée
gatte
more
Disciples
in
Samaria
withoute
anye
myracles
,
then
hée
gayned
in
Gallilae
with
manye
myracles
:
but
this
is
to
sclender
an
exposition
and
not
so
well
to
be
allowed
.
Furthermore
it
liketh
mée
not
that
other
some
wil
haue
Capernaum
to
be
the
countrey
of
Christ
,
because
hée
was
more
often
there
then
in
anye
other
place
.
Wée
must
rather
therfore
subscribe
and
agrée
to
Cyrrill
whych
expoundeth
this
to
be
vnderstoode
of
Nazareth
which
oure
sauioure
Christe
here
calleth
his
owne
countreye
.
For
there
is
no
doubte
but
that
this
is
a
Prouerbial
sentence
.
And
wee
knowe
that
there
is
no
such
force
in
Prouerbiall
sentences
,
that
a
continual
truth
should
alwayes
exactly
be
looked
for
in
them
,
as
thoughe
it
were
necessary
that
it
should
be
alwayes
true
that
is
spoken
in
them
.
It
is
moste
certayne
truly
that
Prophetes
are
more
honoured
in
other
places
then
in
theyr
owne
countrey
.
And
yet
notwithstandinge
sometime
it
may
chaunce
,
and
it
falleth
oute
so
indéede
that
a
Prophete
hath
no
lesse
estimacion
and
credit
of
his
owne
Countreymen
then
of
strangers
.
But
the
prouerbe
onely
teacheth
what
comonlye
cometh
to
passe
,
namely
that
Prophets
are
more
often
better
entertayned
of
strangers
then
of
theyr
owne
Countryemen
.
But
there
may
be
two
causes
of
this
Prouerbe
,
for
this
is
a
common
and
generall
faulte
,
that
those
whom
wée
sée
cryinge
in
the
cradell
and
playing
the
Children
,
are
despysed
of
vs
all
theyr
lyfe
tyme
after
,
as
thoughe
there
followed
no
profite
or
amendment
after
childhoode
.
The
other
faulte
is
emulation
or
enuye
,
the
which
wée
practise
agaynst
those
whom
wée
know
.
Notwithstanding
it
is
probable
that
the
Prouerbe
roose
of
this
,
that
Prophetes
were
so
lyttle
regarded
in
their
owne
countrey
.
For
good
and
godly
men
when
they
sée
so
great
ingratitude
shewed
agaynste
God
,
so
great
contempte
of
his
word
,
&
contumacye
,
they
maye
make
this
complaint
worthelye
and
saye
that
they
neuer
sawe
the
Prophets
of
God
lesse
honored
in
no
place
then
in
their
owne
countreye
.
Therefore
Christ
doth
not
withoute
cause
vpbrayde
the
Galilaeans
,
who
when
they
should
haue
ben
the
first
that
should
haue
receyued
the
grace
offered
vnto
them
,
they
were
the
most
despysers
of
the
same
.
58.
And
he
did
not
many
myracles
there
,
because
of
their
vnbeleefe
.
C.
Marke
speaketh
with
a
greater
Emphasis
sayinge
.
Cha●…
And
hée
could
there
shewe
no
myracle
,
but
layed
his
hands
vpon
a
few
sicke
folke
,
&
healed
them
,
&
maruayled
because
of
theyr
vnbeléefe
.
Notwithstanding
in
effect
they
very
wel
agrée
,
that
the
way
was
shut
agaynste
Christ
by
the
wickednes
of
his
Cittizens
,
that
hée
wrought
not
many
myracles
there
.
Hée
gaue
them
nowe
some
taste
:
but
they
willinglye
plucke
backe
and
refuse
to
haue
anye
more
of
the
same
.
Faith●…
fideli●…
parc●●
the●…
.
Therefore
Austen
verye
aptelye
compareth
faythe
to
certayne
Vesselles
with
open
mouthe
:
but
hee
sayth
infidelitye
is
like
to
a
couer
wythe
the
whyche
the
Vessell
is
couered
that
it
cannot
receyue
the
lyquor
or
moysture
powred
in
by
the
spyrite
of
God
.
And
trulye
it
is
so
in
déede
.
For
the
Lorde
seinge
that
hys
power
is
not
receyued
of
vs
dooth
at
the
lengthe
take
away
the
same
,
and
yet
notwithstandinge
afterward
wée
complain
that
we
want
his
helpe
,
which
our
incredulity
and
hardnes
of
hart
hath
repelled
and
driuen
away
.
Marke
in
denying
that
Christ
coulde
do
anye
myracle
amplifyeth
their
faulte
by
the
which
his
goodnes
was
let
.
For
certainly
the
vnbeleuers
by
their
contumacy
and
hardnes
of
hart
,
do
restraine
so
much
as
in
them
lyeth
the
hand
of
God
:
not
that
there
is
any
abillitye
wanting
in
God
,
but
because
they
will
not
permit
his
power
to
be
fulfilled
and
executed
.
M.
The
vertue
and
power
of
Christe
trulye
,
was
prepared
to
heale
them
:
but
by
the
Ingratitude
and
infidelity
of
mortall
men
,
it
was
let
and
hyndered
after
a
certayne
maner
,
&
by
the
vnworthynes
of
these
infydels
,
it
came
to
passe
that
the
plentifull
and
flowing
ryuers
of
the
goodnes
of
God
did
not
power
out
their
streames
.
C.
Notwithstanding
we
must
note
what
Marke
addeth
that
certayne
weake
personnes
were
neuerthelesse
healed
.
For
hereby
wée
gather
that
the
goodnes
of
Christ
dyd
stryue
as
it
were
with
theyr
mallyce
,
and
did
ouerflow
the
same
.
And
we
haue
daylye
experience
of
the
like
in
God
.
For
althoughe
hée
do
iustly
and
necessarilye
restrayne
&
kéepe
backe
his
power
because
it
hath
not
frée
accesse
vnto
vs
,
yet
notwithstanding
wée
sée
that
hée
making
away
to
himselfe
wher
no
way
is
,
letteth
not
to
do
good
vnto
vs
.
And
herein
his
mercy
ouerfloweth
the
stop
of
our
wickednes
,
and
hath
his
force
mangre
our
heads
&
in
spyte
of
the
Deuill
.
Bu.
When
the
Lord
therefore
hath
promised
helpe
euery
where
to
the
fayfull
hée
wyll
leaue
the
vnbeleuinge
Nazarites
to
their
error
,
and
will
multiplye
his
myracles
and
graces
amonge
his
seruauntes
.
The
xiiii
.
Chapter
.
AT
that
tyme
,
Herode
the
Tetrarcha
hearde
of
the
fame
of
Iesu
.
M.
In
this
Chapter
(
the
crueltye
of
Herode
,
the
death
of
Iohn
the
Baptiste
,
the
myraculous
féedinge
of
fiue
thousande
men
,
the
wonderfull
calminge
of
the
tempest
of
the
Sea
,
and
the
appearinge
of
Chryst
walking
on
the
sea
,
is
declared
.
And
last
of
all
is
shewed
howe
hée
came
to
Genesareth
,
and
healed
all
the
sicke
folkes
that
were
brought
vnto
him
.
Herode
Bu.
This
Herode
was
the
sonne
of
that
Herode
,
of
the
great
Antipater
,
syrnamed
of
some
,
Ascalon
,
which
flewe
the
infantes
of
Bethlehem
,
being
a
most
pernicious
Rauen
,
hatched
of
so
wicked
an
egge
.
Some
cal
this
Herode
Antipas
,
for
his
surname
.
Hée
is
the
very
same
which
arayed
our
sauioure
with
a
white
vesture
,
Luke
23.
and
deryded
his
deuine
wisedome
,
makinge
an
open
iest
and
laughinge
stocke
of
him
.
Of
this
man
Iosephus
maketh
mencion
in
his
18.
Booke
of
the
Antiquities
of
the
Iewes
.
The
Tetrarcha
Bu.
Tetrarchia
,
and
Tetrarcha
are
words
vsurped
of
the
Romain
writers
,
but
taken
from
the
Gréekes
.
Tetrarchae
,
were
Princes
,
hauinge
the
fourth
part
or
some
portion
of
the
kingedome
.
Such
are
they
which
wée
call
Deputies
or
Presidentes
.
The
Romaynes
deuidinge
theyr
kingdomes
to
suppresse
rebellion
,
lymitted
the
same
to
dyuers
Presidents
,
or
gouernours
,
whiche
they
called
Tetrarchae
,
or
Toporchae
,
and
the
regions
themselues
Toporchas
,
or
Tetrarchas
.
Lib.
5.
Chap.
18.
The
whiche
thinge
wée
maye
reade
in
Plynie
.
This
Herode
was
Tetrarcha
of
Gallilae
,
and
no
king
.
Hearde
the
fame
of
Iesu
,
A
That
is
al
thinges
that
were
done
by
Iesu
,
as
sayth
the
Euangeliste
Luke
.
chap.
9.
chap.
6.
For
Marcke
saithe
that
his
name
was
sprede
abrode
.
C.
The
which
thing
the
Euangelistes
do
declare
,
to
the
ende
we
may
knowe
that
the
name
of
Christe
was
in
many
places
famouse
,
whereby
the
Iewes
might
be
voyde
of
excuse
,
and
coulde
not
pleade
ignoraunce
.
for
otherwise
this
doubt
might
crepe
into
the
hartes
of
many
men
,
and
cause
them
to
saye
thus
.
Howe
chaunced
it
that
the
Iewes
were
so
secure
and
carelesse
,
Christe
being
in
the
earth
?
was
his
diuinite
so
shut
vp
in
a
corner
that
he
reuealed
the
same
to
none
?
This
doubte
(
I
say
)
the
Euangelistes
take
awaye
,
and
testifie
that
hys
name
was
famouse
and
spread
abroade
,
yea
,
in
suche
publique
sorte
,
that
it
entered
euen
into
Herodes
courte
.
2
And
saide
vnto
his
seruantes
:
this
is
Iohn
the
Baptist
.
He
is
risen
from
the
dead
,
and
therefore
are
miracles
done
by
hym
.
And
sayde
to
his
seruauntes
.
E
,
The
Greeke
woorde
for
seruantes
is
so
generall
,
that
it
comprehendeth
the
whole
housholde
.
This
is
Iohn
.
C.
By
the
wordes
of
Luke
,
it
may
be
gathered
,
that
this
offered
not
it selfe
,
or
came
into
the
mind
of
Herode
willyngly
,
but
rather
that
he
had
a
suspicion
by
the
common
rumour
of
the
people
For
thus
Luke
writeth
,
And
Herode
the
Tetrarche
hearde
of
all
that
was
done
by
him
,
chap.
9.
and
doubted
because
it
was
saide
of
some
that
Iohn
was
rysen
agayne
from
deathe
.
Neyther
nede
we
to
doubte
,
but
that
the
hate
of
the
tyrant
,
and
the
detestation
of
the
cruell
and
wicked
acte
,
gaue
occasion
to
talke
and
rumoure
,
as
often
tymes
it
commeth
to
passe
.
For
this
superstition
remained
in
the
mindes
of
many
men
,
that
the
deadde
,
vnder
an
other
person
came
to
lyfe
agayne
.
Nowe
they
take
that
which
is
next
,
namely
that
Herode
in
kyllinge
so
cruelly
the
holy
man
,
missed
of
his
purpose
:
because
by
the
wonderfull
power
of
God
sodaynely
,
he
rose
againe
from
the
dead
,
to
be
a
more
sharp
ennemy
and
reuenger
of
his
wickednes
.
Bu.
And
by
the
waye
here
we
may
note
,
Tyrantes
euer
feare
.
that
tyrauntes
are
not
free
from
feare
,
tremblinge
,
and
rebuke
,
although
by
all
meanes
they
seeke
to
be
delyuered
from
the
same
by
fyer
and
sworde
.
This
wycked
tyrante
Herode
,
2.
Tim●…
had
slayne
Iohn
the
Baptist
,
least
any
man
shoulde
reproue
his
incestiouse
mariage
:
but
Iohn
being
slaine
,
the
lorde
him selfe
commeth
with
his
twelue
Apostels
,
who
,
with
one
consent
teache
the
puritie
of
life
to
be
obserued
,
and
condemne
the
vncleanes
of
the
same
.
Therfore
truely
saith
the
Apostel
,
that
the
woord
of
God
can
not
be
bound
.
The
mynisters
of
the
worde
maye
be
taken
,
scourged
,
and
kylled
,
but
the
worde
and
the
mynistery
of
the
same
is
euerlastinge
and
inuincible
:
for
so
sone
as
one
by
deathe
or
imprisonmente
is
put
to
sylence
,
an
other
by
and
by
arysethe
in
his
place
.
Wherefore
tyrauntes
shall
neuer
be
delyuered
from
feare
,
vntyll
they
forsake
theyr
tyranny
,
and
obey
the
woorde
of
God
,
C.
Marke
and
Luke
teach
,
that
men
spake
diuersly
of
Chryste
:
namelye
that
some
thought
him
to
be
Elias
,
some
one
of
the
prophetes
,
or
a
Prophete
.
cha●…
For
because
the
lord
had
promised
by
the
prophete
Malachy
,
that
Helias
should
come
,
whiche
should
congregate
and
gather
together
the
dispersed
churche
,
they
wrested
this
prophesie
amisse
to
his
persone
,
when
as
it
was
a
symple
comparison
,
in
this
sence
as
followeth
,
Leaste
the
comminge
of
the
Messias
should
be
obscure
,
and
least
the
people
shoulde
not
see
,
perceiue
,
and
vnderstand
and
their
gracious
redemption
,
there
shall
suche
a
one
go
before
them
,
as
was
in
tyme
paste
,
whiche
shall
restore
al
those
thinges
that
are
decayed
,
and
the
trewe
worshyppe
of
God
,
which
was
quite
ouerthrowne
.
He
shall
go
before
them
therfore
with
a
singuler
power
of
the
spirite
,
to
set
forth
vnto
them
that
great
and
excellent
day
.
The
Iewes
accordyng
to
their
grosse
dulnes
in
interpreting
,
restrain
this
to
Helias
the
Thesbite
,
as
though
he
shoulde
come
againe
,
to
take
vpon
him
the
office
of
a
prophete
Notwithstandinge
other
some
coniectured
that
he
was
eyther
som
one
of
the
old
Prophetes
,
whiche
was
rysen
,
or
els
that
he
was
some
great
man
,
whiche
was
as
excellent
,
and
of
as
great
power
as
they
were
.
But
it
is
meruayle
,
that
none
of
them
beinge
drawne
into
so
many
&
sondry
opinions
coulde
remember
that
which
was
trewe
:
specially
when
as
the
tyme
and
the
consideration
of
the
same
mighte
haue
directed
them
vnto
Christ
.
God
had
promised
vnto
them
a
redemer
,
whiche
shoulde
helpe
the
myserable
,
and
shyne
vnto
such
as
were
in
darknes
,
and
in
the
shaddowe
of
deathe
.
The
extreme
necessitie
,
in
the
which
they
were
thrown
,
did
then
greately
require
the
helpe
of
God.
A
redemer
is
come
,
both
celebrated
by
the
office
and
proclamation
of
Iohn
,
and
also
by
the
testimonye
that
he
bare
of
his
office
:
they
are
constrained
to
acknowledge
some
what
that
is
deuine
and
heauenlye
in
him
:
but
beinge
fallen
,
notwithstandyng
to
their
own
immaginations
,
they
transpose
&
chaunge
him
to
other
mens
persons
.
And
thus
truely
,
by
most
wicked
ingratitude
,
the
worlde
oftentymes
extinguisheth
the
graces
of
God
offered
vnto
them
.
As
towchinge
Herode
hym selfe
,
he
toke
not
this
opinion
willyngly
of
the
rysynge
of
Iohn
agayne
:
●●iences
●●e
gylty
●…es
ac●…m
〈◊〉
.
(
as
wee
towched
a
lyttel
before
)
but
(
as
euyl
and
gylty
consciences
are
alwaies
wauering
and
afearde
)
he
easely
conceyued
that
which
he
feared
And
God
doth
oftentimes
vexe
and
stir
vppe
the
wycked
by
these
blynde
terrors
,
by
the
whiche
they
are
greately
disquieted
.
And
therefore
are
myracles
done
by
.
C.
A
man
may
much
meruaile
what
reson
led
them
thus
to
say
:
for
Iohn
all
the
tyme
of
his
preachinge
shewed
no
myracle
or
signe
,
A.
as
witnessed
the
multytude
.
〈◊〉
.
1●…
.
C.
They
seme
therefore
to
wante
theyr
colloure
or
clocke
,
because
they
seinge
hym
to
be
famouse
by
doing
of
myracles
coniecture
him
to
be
Iohn
:
but
they
thought
that
myracles
were
done
nowe
by
hym
at
the
fyrst
,
to
proue
his
resurrection
,
and
to
testify
,
that
he
being
the
holy
Prophete
of
God
,
was
wickedlye
put
to
death
of
Herode
:
&
that
nowe
he
came
agayne
,
as
a
holy
and
vndefiled
man
,
to
the
ende
no
man
myghte
hereafter
presume
to
hurte
or
vyolate
his
personage
.
B.
We
se
therfore
hereby
,
●…nes
be●…●…nished
〈◊〉
is
in●…d
.
how
men
are
wrapped
and
tangled
in
childishe
errors
,
when
godlinesse
falleth
and
decayeth
as
in
that
age
it
came
to
passe
.
And
the
like
hath
often
tymes
synce
hapened
,
and
we
our selues
in
these
dayes
(
with
to
muche
griefe
)
haue
experience
of
the
same
.
This
is
the
blyndenes
and
madnesse
,
with
the
which
God
doth
strike
the
wicked
,
when
they
hoyse
vp
the
sayle
to
all
wyckednes
,
and
byd
God
farewel
,
Exod
28.
of
the
which
Moyses
in
the
eighte
and
twentye
chapter
of
Exodus
speaketh
.
3
For
Herode
had
taken
Iohn
and
bound
him
,
&
put
him
in
pryson
because
of
Herodias
,
his
brother
Phillips
wyfe
.
B.
The
Greke
texte
vseth
the
preterperfecte
tence
,
hath
taken
,
hath
bound
,
hath
put
,
for
the
preterpluperfecte
tence
,
accordinge
to
the
maner
of
the
Hebrewes
.
M.
Because
the
Euangeliste
had
made
mention
of
Iohn
,
by
occasion
he
ioyneth
to
,
the
history
of
his
deathe
,
and
that
by
the
waye
.
For
it
is
not
a
proper
woorke
of
the
Euangeliste
to
describe
the
deathe
of
any
besyde
the
actes
&
dedes
of
Christe
Because
of
Herodias
.
B.
This
semeth
to
be
a
name
diminutiue
,
taken
of
Herode
.
Hys
brother
Phillips
wyfe
.
C.
The
Euangelistes
affirme
that
Iohn
was
taken
,
because
he
openly
condempned
the
incestiouse
matrimony
of
Herode
with
Herodias
,
which
was
his
brother
Philips
wife
4
For
Iohn
saide
vnto
hym
.
It
is
not
laufull
for
thee
to
haue
her
.
C.
Iosephus
alleageth
an
other
cause
why
he
was
put
in
prison
,
Iosep
.
li.
18.
de
antiqui
.
cap.
10.
namely
because
by
his
doctrine
(
to
the
whiche
the
people
wonderfully
resorted
)
be
broughte
hym selfe
in
suspition
with
Herode
,
of
the
mouinge
of
some
newe
attempt
,
or
vnwonted
matter
.
But
it
myghte
be
,
that
the
wicked
tyrant
toke
this
as
a
cloake
to
couer
his
cruell
murtherynge
of
Iohn
.
Or
it
might
be
that
this
wicked
rumor
was
spredde
abroade
of
hym
.
for
vniust
vyolence
and
crueltie
is
neuer
withoute
dyuerse
accusations
.
But
the
Euangelistes
shew
the
very
cause
in
dede
,
namely
that
Herode
was
an
ennemy
to
the
holy
man
because
he
was
sharpely
reprehended
of
hym
.
For
Iosephus
is
deceyued
whiche
thoughte
that
Herodias
was
not
taken
from
Phillip
the
brother
of
Herode
,
but
from
Herode
the
kynge
of
Chalcis
his
fathers
brother
.
For
at
what
tyme
the
Euangelistes
wryt
,
the
remembraunce
of
this
wicked
dede
was
not
onely
new
,
but
also
common
in
the
eies
of
all
men
.
And
wheras
Iosephus
in
an
other
place
saythe
that
Phillip
was
of
a
soft
wyt
,
in
consideration
and
hope
wherof
there
is
no
doubt
but
that
Herode
was
the
more
boulde
to
accomplishe
his
wyll
,
&
to
abuse
the
modestie
of
Phillip
,
not
fearing
any
ponishment
.
Here
is
also
an
other
probable
coniecture
that
Herodias
was
rather
geuen
in
matrimony
to
Phillip
her
fathers
brother
,
than
to
her
greate
vncle
the
brother
of
her
grandfather
,
whiche
for
age
was
euen
croked
.
But
Herode
Antipas
here
mentioned
,
and
Phillippe
,
were
not
brethren
by
the
mother
side
,
but
Herode
was
the
sonne
of
Marthaca
,
the
thyrd
wyfe
of
great
Herode
,
and
Phillip
was
borne
of
Cleopatra
.
Nowe
to
retourne
to
our
Euangelistes
)
they
say
that
Iohn
was
cast
into
pryson
,
because
hee
reprehended
the
wicked
acte
of
Herode
more
freely
then
the
madnes
and
crueltie
of
the
tyrante
wolde
beare
.
Nowe
the
horriblenes
of
the
deede
,
was
odious
and
excecrable
enough
of
it selfe
,
because
he
did
not
onely
foster
and
kepe
in
his
house
an
other
mannes
wife
,
beinge
forsed
from
her
laufull
husbande
:
but
also
because
this
iniury
was
done
contumelyousely
against
his
owne
brother
.
But
for
so
muche
as
the
reprehension
of
Iohn
was
soo
sharpe
&
free
,
Herode
feared
not
in
vaine
leaste
sedition
shoulde
spring
and
that
sodainly
His
filthy
lust
suffered
him
not
to
amende
his
haynous
fault
&
detestable
cryme
,
but
the
Prophete
of
God
being
bounde
&
cast
in
pryson
,
he
promyseth
vnto
hym selfe
quiet
rest
and
libertie
.
By
ignoraunce
of
this
historie
it
came
to
passe
,
that
many
entered
into
vaine
disputacion
,
whether
it
were
laufull
for
any
man
to
marrye
a
wife
,
whiche
had
bene
fyrst
maried
to
his
brother
.
For
although
the
honest
shame
of
nature
dothe
lothe
and
abhorre
suche
wedlocke
,
yet
notwithstandinge
Ihon
doth
more
condemne
the
forcinge
and
raueshing
of
a
woman
,
then
incest
,
because
that
Herode
by
force
and
deceyte
spoyled
his
brother
Phillip
of
his
laufull
wyfe
.
And
otherwise
,
it
had
ben
lesse
lawefull
for
hym
to
marry
his
sonnes
daughter
,
then
to
take
his
brothers
wife
being
ded
,
out
of
her
widdowhed
.
Well
Iohn
with
constant
bouldnes
preacheth
against
this
beastly
and
cruel
deede
,
to
se
if
he
by
any
meanes
might
be
brought
to
repentance
.
Whereby
we
learne
of
what
constante
,
Bo●●●
ough●…
a
pr●●
God●…
and
inflexible
courage
the
preachers
and
seruantes
of
God
ought
to
be
when
that
they
haue
to
do
with
prynces
:
for
in
euery
court
almost
raigneth
Hypocrisie
,
and
seruile
flattery
,
which
for
aduauntage
is
a
bondslaue
,
so
feeding
the
eares
of
princes
with
pleasaunt
and
delectable
words
,
that
they
wil
in
no
wise
receiue
the
sharp
&
sower
reprehentions
of
their
wickednes
.
But
because
so
wiccked
a
dede
ought
not
to
be
cloked
,
dissembled
,
hydden
,
or
conceled
of
the
Prophete
of
God
,
Iohn
commeth
forth
euen
in
the
middest
(
although
aboute
an
vnthanckefull
imbassage
and
worke
)
:
and
least
hee
shoulde
declyne
or
swarue
from
his
office
,
he
feareth
not
to
incurre
the
displeasure
of
a
tyrante
.
M.
In
this
reprehension
therefore
of
Herode
we
haue
an
example
what
lybertie
to
vse
in
reprehendinge
,
Tw●…
to
be●…
in
re●…tion
.
and
open
reprouing
of
wicked
persons
,
namely
such
as
hath
these
twoo
thinges
:
Fyrste
that
they
be
tolde
that
they
do
the
thing
which
ought
not
to
be
done
,
whiche
is
againste
the
lorde
and
his
wyll
:
The
other
is
,
that
they
be
so
reproued
,
that
they
be
dryuen
to
shame
:
the
whiche
is
brought
to
passe
,
when
the
offence
and
faulte
,
is
openlye
,
with
plaine
woordes
cast
in
their
teethe
.
5
And
when
he
would
haue
put
him
to
death
,
he
feared
the
people
,
because
they
counted
hym
as
a
Prophete
.
C.
There
semeth
in
the
wordes
of
Matthew
and
Marcke
,
to
be
no
small
discrepance
or
disagrement
,
for
Mathew
sayth
,
that
Herode
was
desirouse
of
this
cruell
and
wicked
murther
,
but
was
stayed
by
feare
of
the
people
:
but
Marke
onely
laieth
this
crueltie
to
the
charge
of
Herodias
.
but
the
reconciliation
is
easye
to
be
made
,
namely
that
Herode
in
the
beginninge
,
(
excepte
that
because
greater
necessitie
constrained
hym
thereto
)
wolde
not
haue
killed
the
holy
man
:
because
he
feared
hym
,
and
trewely
conscience
dyd
somwhat
pricke
and
stay
hym
from
dealyng
so
cruelly
with
the
prophete
of
god
:
but
Herodias
dayly
egginge
and
prouokinge
him
forwarde
,
at
the
length
droue
the
feare
of
god
wholly
out
of
his
minde
.
But
when
he
was
ledde
and
subdued
by
that
furiouse
madnes
,
he
wholly
desired
and
sought
by
all
meanes
to
haue
the
holy
man
put
to
death
and
extinguysshed
:
notwithstanding
he
was
nowe
staied
by
a
newe
let
,
that
is
to
say
,
hee
feared
the
people
.
And
heare
the
woords
of
Marke
,
are
to
be
noted
,
for
(
saythe
hee
)
Herodias
laide
waite
for
him
:
namely
because
that
Herode
of
hym selfe
was
not
inclined
or
prone
to
kyll
Iohn
:
and
therefore
Herodias
eyther
by
subtil
meanes
went
about
to
circumuent
him
,
or
els
priuily
to
worke
the
deathe
of
the
holy
man
.
But
it
is
more
probable
and
likely
,
that
by
subtiltie
and
deceyte
,
she
went
about
to
subdue
and
wynne
the
mynde
of
her
husebande
,
but
in
vaine
,
so
longe
as
the
conscience
of
Herode
was
pricked
,
not
to
work
the
ende
or
destruction
of
the
saint
of
God
.
Furthermore
there
succeded
an
other
feare
,
least
any
tumulte
should
aryse
amonge
the
people
,
because
of
hys
deathe
,
For
all
the
multitude
accounted
Iohn
a
Prophet
.
But
Marke
onely
toucheth
the
cause
why
Herode
was
stayed
from
fulfillinge
the
minde
of
the
strompet
and
harlot
his
vsurped
wife
.
for
Herodias
sought
so
sone
as
Iohn
was
put
in
pryson
to
haue
his
deathe
,
and
that
pryuylie
.
But
truely
Herode
reuerenced
the
holy
man
.
and
wolde
willingely
haue
obeied
his
counsell
and
admonition
.
For
the
feare
whiche
is
here
mentioned
was
not
conceyued
of
a
contrary
opinion
,
〈◊〉
fered
●…ohn
●…e
.
(
as
commonly
we
feare
those
whiche
are
in
aucthoritie
,
although
we
counte
theym
vnworthy
of
honoure
)
but
this
feare
was
a
voluntary
obseruaunce
or
reuerence
:
because
that
Herode
beinge
perswaded
that
Iohn
was
a
holy
man
,
and
a
faithful
mynister
of
God
,
durst
not
for
this
cause
despise
him
.
And
this
is
worthy
to
be
noted
:
for
although
Iohn
knewe
by
experience
,
that
it
was
profytable
for
hym
many
wayes
,
to
be
of
price
and
estimation
with
the
Tetrarche
,
yet
notwithstanding
he
was
not
afearde
to
alyenate
his
mind
or
to
displease
hym
,
when
as
otherwyse
he
coulde
not
obteyne
his
fauoure
,
then
by
winkynge
at
a
horryble
and
knowne
fact
.
He
rather
seketh
to
make
his
friend
a
foe
,
then
by
flattering
silence
to
meintaine
and
nussell
a
wicked
person
in
his
vngodlynes
.
Iohn
therfore
by
his
example
hath
prescribed
a
certayne
rule
to
all
godly
teachers
,
Preachers
of
Gods
worde
must
auoyde
flattery
.
that
theye
dyssemble
not
the
wickednes
of
princes
,
thereby
to
win
their
fauour
and
estimation
.
It
is
a
very
harde
and
daungerouse
thing
truely
,
for
the
seruantes
of
the
lord
to
excecute
their
office
,
because
they
can
not
do
it
without
reprouinge
and
sharpe
reprehension
:
in
excecutinge
the
whiche
,
we
maye
se
the
minde
of
Iohn
stoute
and
constant
,
whiche
wold
not
dissemble
neyther
for
feare
of
present
death
,
nor
for
hope
of
rewarde
and
fauour
.
A
great
exaumple
truely
(
I
say
)
to
all
mynisters
,
that
they
decline
or
swerue
not
from
theyr
office
.
A
verye
harde
matter
truely
it
is
:
but
let
theym
not
take
that
office
vppon
theim
,
vnlesse
they
determine
to
shew
forth
that
which
perteyneth
to
theyr
function
and
calling
.
But
in
Herode
as
in
a
glasse
,
the
spirite
of
God
setteth
forthe
vnto
vs
,
that
those
which
do
not
syncerely
worship
God
,
but
are
somewhat
prepared
to
obeye
his
wyl
,
are
oftentimes
geuen
ouer
to
al
kynd
of
wickednes
.
There
is
no
cause
therefore
whye
they
shoulde
please
theym selues
,
whiche
obey
manye
holsome
and
godlye
admonitions
,
vntyll
suche
tyme
as
they
haue
lerned
to
addict
&
geue
them selues
wholly
vnto
God.
Feare
alwais
commeth
to
the
wicked
.
M.
Furthermore
by
this
place
it
appereth
howe
myserable
&
foolishe
the
condition
&
state
of
the
wycked
is
:
they
feare
where
no
feare
is
,
and
feare
not
that
which
ought
to
be
feared
.
Herode
feared
(
as
God
wolde
haue
it
)
the
multitude
,
whiche
had
Iohn
in
great
veneration
:
for
he
feared
leaste
he
shoulde
styrre
them
vp
against
him
,
if
he
should
decree
to
execute
any
crueltie
vpon
Iohn
,
And
this
certainely
is
spoken
to
the
consolation
of
al
those
that
are
mynisters
of
the
woorde
.
For
we
do
se
that
God
careth
for
those
that
are
his
seruantes
,
and
suffereth
not
tyrantes
at
their
pleasure
to
take
away
their
liues
.
Furthermore
we
see
that
kynges
and
tyrantes
whom
all
men
feare
,
stande
in
feare
theym selues
oftentimes
.
The
wicked
hye
priestes
,
Math.
21.
&
seniours
of
the
people
,
feared
the
multytude
,
in
so
muche
that
they
durste
not
do
or
speake
any
thinge
agaynste
Iohn
the
Baptist
:
because
the
people
helde
Iohn
as
a
prophete
of
God
.
A.
Therefore
Herode
feared
the
multitude
,
but
hee
carelesly
contempned
the
iudgement
of
God
whiche
for
his
wicked
and
horyble
acte
,
was
euen
at
hand
.
Because
they
counted
him
.
A.
Iohn
was
of
greate
price
,
estimation
,
and
fauoure
amonge
the
people
,
because
he
baptysed
many
,
had
many
dysciples
,
and
was
thought
of
some
to
be
the
promised
Messias
.
There
was
noo
man
but
counted
him
a
Prophete
sence
from
God
,
and
therfore
they
had
hym
in
great
estimation
.
6
But
when
Herodes
byrthe
daye
was
kept
,
the
daughter
of
Herodias
daunsed
before
them
and
pleased
Herode
.
But
when
Herodes
.
C.
Nowe
the
Euangelist
beginneth
to
shew
,
by
what
fraud
&
deceyt
Herodias
at
the
length
wrought
the
destruction
of
Iohn
the
Baptist
,
whiche
she
a
longe
time
sought
to
brynge
to
passe
:
for
occasion
was
offered
vnto
her
by
the
solemne
feast
,
which
Herod
made
at
the
solemnisation
of
his
birth
day
.
For
it
can
not
well
be
,
Feastynge
is
not
without
many
euilles
.
that
suche
magnifical
and
sumptuouse
feasting
should
be
voide
of
euyll
,
but
that
it
should
bryng
with
it
many
perniciouse
snares
,
beside
luxury
,
disdayne
,
immoderate
mirthe
and
other
wickednesses
,
whiche
are
abhomynable
in
the
sight
of
God
,
not
that
the
lyberall
making
of
a
feast
is
euyll
of
it selfe
:
but
because
mankinde
is
so
prone
to
lassiuyousenesse
,
that
the
raynes
of
moderate
measure
beinge
loused
,
he
wyll
easelye
passe
his
boundes
and
excede
.
Marke
.
6
Marke
writeth
thus
,
And
when
a
conueniente
daye
was
come
,
that
Herode
on
his
birth
day
made
a
supper
to
the
lordes
hyghe
capitaynes
,
and
chiefe
estates
of
all
Galile
.
That
auncient
custome
of
it selfe
cannot
be
improude
or
dysalowed
,
to
cellebrate
euery
yere
with
ioye
,
the
birth
daye
,
for
that
day
,
so
often
as
it
commeth
,
admonisheth
euery
one
of
vs
to
be
thankefull
vnto
the
lord
,
of
whom
we
beyng
brought
into
this
lyfe
,
continue
in
the
same
by
his
goodnes
from
yere
to
yere
.
Therby
also
we
are
put
in
mynde
of
the
euill
and
vnprofytable
bestowing
of
our
tyme
,
sekinge
to
amende
the
rest
whiche
followethe
.
But
there
is
nothinge
so
pure
and
good
which
the
woorld
seketh
not
to
corrupt
&
defile
with
his
vyces
.
for
the
gretter
parte
with
their
filthy
and
leude
behauiour
,
do
prophanate
the
daye
of
theyr
Natiuitie
,
which
ought
to
be
most
holy
.
For
on
that
day
they
be
drunke
,
they
vse
filthy
and
lewde
talk
,
they
ingurge
them selues
with
to
much
meate
,
they
surfet
,
they
blaspheme
the
name
of
God
,
to
be
short
,
they
vse
no
temperance
,
but
geue
them selues
to
al
kind
of
fylthy
pleasure
.
This
was
the
cause
why
the
holye
man
Iob
,
Iob.
●…
after
banketyng
offered
alwaies
sacrifice
:
He
knew
that
in
banketyng
and
feastinge
,
there
were
many
occasions
to
offende
.
So
it
came
to
passe
that
Herode
seking
to
welcome
and
chere
his
gestes
,
suffered
&
daughter
of
his
wife
to
daunce
before
them
.
She
daunced
not
rudely
as
do
the
common
sorte
with
leapynge
,
but
she
daunced
with
a
comely
gesture
with
measure
,
as
they
do
in
daunce
,
&
so
dothe
the
Greeke
worde
properly
sounde
.
And
it
pleased
Herode
.
A.
Marcke
addeth
,
and
all
those
that
satt
at
meate
with
him
.
E.
Beholde
the
disposition
of
the
wicked
,
they
glory
&
reioyce
in
that
which
should
make
them
blushe
for
shame
.
C.
But
the
worlde
can
not
but
allowe
that
which
is
his
owne
.
For
there
is
no
man
that
hath
anye
care
or
respecte
of
honest
grauytie
,
that
wyl
commende
or
allowe
daunsing
,
D●●
not●…
dabi●…
specially
in
a
mayde
.
But
the
vnchaste
Herodias
had
so
framed
her
daughter
Solomen
to
her
manners
,
that
shee
counted
it
no
shame
at
all
.
But
what
followed
at
the
lengthe
.
7
Wherefore
hee
promysed
with
an
othe
that
he
woulde
geue
her
what
so
euer
she
woulde
aske
.
C.
The
heate
of
the
wyne
dyd
soo
boyle
in
the
brayne
of
Herode
that
hee
forgate
all
grauitie
and
wysedome
,
promysinge
(
as
witnesseth
Marke
)
to
a
dansyng
puppet
to
geue
vnto
her
,
euen
the
one
halfe
of
his
kingdome
A
shamefull
and
wycked
example
truely
,
that
the
king
in
his
drunkennes
,
doth
not
onely
shewe
an
euyll
spectacle
and
patterne
to
those
of
his
familie
,
but
also
promiseth
so
great
a
rewarde
.
Wherefore
let
vs
learne
to
be
sober
and
circumspect
,
when
we
incounter
with
Sathan
,
least
by
such
snares
he
intangle
and
ouerthrowe
vs
.
8
And
she
being
instructed
of
her
mother
before
saide
:
geue
me
here
Iohn
Baptistes
head
in
a
platter
.
A.
This
is
more
plentifully
described
of
Marcke
,
〈◊〉
.
6.
for
he
saith
,
but
she
going
forth
sawe
,
vnto
her
mother
,
what
shal
I
aske
:
she
saide
,
the
heade
of
Iohn
the
Baptiste
.
C.
It
is
no
meruayle
yf
she
so
muche
estemed
the
death
of
Iohn
.
Where
as
some
coniecture
that
shee
was
inflamed
with
reuenge
,
they
seeme
to
want
reason
:
for
the
feare
of
diuorsement
semed
rather
to
tourmente
,
vexe
,
and
disquiet
her
:
euen
as
often
times
,
when
harlots
or
whoremongers
are
sylled
with
disdayne
,
they
are
ashamed
of
theyr
fylthy
lust
.
For
she
hoped
that
Herode
shold
be
much
bound
vnto
her
,
if
the
league
or
bonde
of
adulterouse
wedlock
might
be
beaten
downe
by
the
bloud
of
the
Prophete
.
Therefore
to
the
ende
she
might
liue
and
raigne
securely
and
voyde
of
feare
euer
after
,
she
woulde
haue
him
extinguished
by
death
,
whom
she
counted
as
her
mortall
foe
.
〈◊〉
con●…
euer
〈◊〉
Whereby
also
wee
are
taughte
howe
much
tormoylinge
,
care
,
&
griefe
,
troubleth
an
euyl
conscience
.
Iohn
was
kept
in
pryson
:
the
ambiciouse
and
cruel
woman
might
haue
helde
her self
with
that
contented
,
forbiddynge
all
men
to
haue
accesse
vnto
him
:
notwithstandinge
she
is
not
quiet
,
but
is
greued
with
care
and
feare
,
vntill
the
prophete
was
dispatched
of
his
life
.
This
also
serueth
greatly
to
set
forthe
vnto
vs
the
myghtye
force
and
efficacie
of
the
woorde
of
God
,
namelye
that
the
voyce
of
the
holy
man
,
although
it
were
included
and
shutt
vp
in
the
pryson
,
yet
notwithstandynge
it
rente
and
tare
the
mynde
of
the
kynges
wyfe
,
noo
lesse
then
a
greuouse
torment
.
M.
Furthermore
in
this
Herodias
we
see
the
nature
,
and
cruell
practyse
of
an
adoulterouse
woman
.
〈◊〉
are
●…ous
●…hat
〈◊〉
them
For
this
is
the
propertie
of
all
whores
and
strompettes
,
to
desire
to
haue
al
those
dispatched
out
of
the
way
whom
they
thincke
to
be
wytnesses
and
aduersaries
to
their
fylthy
pleasure
.
Here
also
wee
haue
an
example
of
those
,
whiche
seeke
to
blot
and
put
out
one
syn
with
an
other
.
But
they
do
no
lesse
then
hee
which
goinge
about
to
quenche
a
fier
bloweth
to
the
same
.
That
incestiouse
&
fylthy
pleasure
of
Herode
and
Herodias
,
in
the
ende
was
knowne
throughout
the
whole
worlde
,
the
which
(
if
they
had
not
kylled
the
holy
and
iust
man
)
had
peraduenture
in
continuance
of
time
ben
forgotten
.
Euen
so
the
vngodly
rushe
out
of
one
sinne
into
an
other
,
&
ouerwhelm
them selues
in
the
deepe
,
prouoking
the
wrath
of
God
against
them
:
but
the
godly
by
faithe
and
trewe
repentaunce
obtaine
pardon
and
remission
of
their
synnes
,
at
the
handes
of
God.
Geue
me
here
Iohn
Baptist
headde
.
Marke
more
expressely
sayth
.
And
she
commynge
in
straightway
with
haste
vnto
the
kinge
,
asked
sayinge
:
I
wyll
that
thou
geue
me
by
and
by
.
the
head
of
Iohn
Baptist
in
a
charger
.
M.
In
this
daunsing
damsell
,
we
haue
an
example
of
the
euyll
instructinge
and
bringing
vp
of
youthe
,
&
howe
greate
a
matter
the
good
or
euyll
behauioure
of
the
parentes
is
.
The
wycked
,
The
euyl
maners
of
parentes
do
often
times
corrupt
their
children
lasciuiouse
,
adulterouse
,
and
cruell
mother
,
is
not
contented
with
her
owne
rashenesse
and
vngodly
behauiour
,
but
shee
seekethe
also
to
frame
the
chylde
or
younge
impe
after
her
owne
bente
and
disposition
:
that
by
the
daughter
a
man
may
knowe
what
the
mother
is
.
And
truely
the
damsell
sheweth
her selfe
to
apte
and
ready
to
be
taught
in
followinge
and
fulfillinge
,
the
fonde
mynde
of
her
frantike
mother
.
9
And
the
kynge
was
sory
.
Neuerthelesse
,
for
the
othes
sake
,
and
theym
whiche
sate
also
at
the
table
,
he
commaunded
it
to
be
geuen
her
.
And
the
kynge
was
sory
.
C.
Religion
,
godlynes
,
and
conscience
is
quite
vanyshed
away
from
him
(
as
we
saide
before
)
:
but
because
he
forseeth
howe
odiouse
a
crime
he
shoulde
committe
,
he
feareth
infamy
and
losse
:
herevpon
it
came
to
passe
that
he
repented
hym
of
his
rashe
lyghtnesse
.
Yet
notwithstandinge
he
dare
not
denye
the
daunsynge
mayde
her
petition
,
least
he
should
sustaine
the
ignominie
and
reproche
of
inconstancie
,
as
though
it
were
more
fylthy
to
retracte
that
which
he
had
rashely
and
foolishely
promised
,
then
to
persist
and
abyde
in
the
finishing
of
a
horryble
and
monstruouse
cryme
.
But
because
(
accordinge
to
the
wonted
vanytie
of
kynges
)
he
woulde
not
haue
it
voyde
and
frustrate
whiche
he
had
once
spoken
and
promised
,
he
commandeth
the
prophete
to
be
slayne
out
of
hande
.
Neuerthelesse
for
the
othes
.
M.
In
the
righte
&
maner
of
swearing
or
making
vowes
,
Two
thyngs
ought
to
be
obserued
in
swearynge
.
there
are
two
thynges
to
be
considered
:
the
one
is
,
that
it
be
rightely
done
,
and
the
other
is
,
that
it
be
rightly
kepte
.
In
these
two
poyntes
Herode
offended
:
for
without
necessitie
or
constraint
in
a
thing
very
foolishe
and
ridiculouse
,
he
vseth
an
othe
,
and
that
daungerously
,
promysing
to
the
one
halfe
of
his
kingdome
.
For
he
oughte
to
haue
feared
leaste
the
damsell
shoulde
haue
asked
any
thinge
contrarye
to
the
wyll
of
God.
Rashe
vowes
Then
he
offended
in
the
other
pointe
also
,
that
being
not
contente
that
he
had
sworne
folishely
,
fulfilleth
that
wickedly
whiche
wickedly
hee
had
promised
,
and
was
demaunded
.
A.
We
must
also
note
that
whiche
the
Euangeliste
addeth
,
sayinge
,
that
the
kynge
was
sory
,
not
onely
for
his
othes
sake
,
but
also
for
Their
sakes
whiche
sat
at
.
Whereby
we
maye
gather
that
if
he
had
sworne
an
hundred
tymes
without
any
witnesse
,
he
would
not
notwithstanding
haue
fulfylled
his
othe
and
promise
.
For
he
might
easely
haue
reiected
and
denyed
the
vnreasonable
&
vnlaufull
requeste
of
the
impudent
daunsing
damsell
,
when
he
perceyued
whereunto
it
tended
:
but
he
was
ashamed
to
refracte
,
and
recante
that
which
before
so
many
witnesses
he
had
promised
.
Therfore
an
inward
zeale
or
pure
conscience
bounde
not
Herode
to
perfourme
his
vowe
,
but
mere
ambition
:
because
he
counted
if
a
great
poynte
of
dishonestie
not
to
stand
to
his
promise
But
althoughe
the
righte
of
an
othe
only
,
and
not
manly
shame
was
before
the
eyes
of
Herode
,
yet
notwithstanding
he
more
greuouslye
offended
in
executynge
that
whiche
he
foolishely
promised
,
then
if
he
had
broken
the
righte
of
swearinge
:
for
what
is
more
wicked
in
the
sighte
of
God
,
then
to
sheade
the
bloud
of
his
saintes
.
Vowes
monasticall
.
Hereby
we
haue
iust
occasion
to
reprehende
the
monasticall
vowes
,
to
the
whiche
there
is
open
and
manifest
impietie
conioyned
:
the
which
vowes
also
do
no
more
bynde
the
conscience
,
then
magicall
exorcismes
:
because
that
God
will
not
haue
his
holy
name
vsed
to
the
confirmation
of
synne
and
wyckednesse
.
This
place
notwithstandinge
teacheth
euerye
man
to
take
hede
least
that
he
promyse
any
thinge
rashelye
or
vnaduisedly
:
then
that
he
ioyne
not
contumacie
with
lyght
rashenesse
.
Also
here
we
do
see
to
what
ende
they
rushe
hedlonge
into
rashenes
,
whiche
beinge
vaynegloriouse
and
desyrouse
of
prayse
,
seeke
rather
to
get
fame
and
name
amonge
men
,
then
to
kepe
a
pure
conscience
before
God
.
In
the
banquet
of
Herode
also
is
depaynted
and
set
forthe
vnto
vs
the
maner
and
nature
of
courtiers
.
For
amonge
all
the
ghestes
,
there
is
not
one
founde
whiche
wente
about
to
staye
the
kynge
from
his
wicked
dede
.
It
is
a
true
prouerbe
therfore
,
such
lyppes
suche
lettice
.
10
And
he
sente
,
and
beheaded
Iohn
in
the
pryson
.
E.
The
Greeke
texte
hath
,
And
he
sendinge
cut
of
the
headde
of
Iohn
.
Some
translations
haue
,
And
he
sent
tormentours
and
beheaded
Iohn
.
Marcke
hath
,
And
immediately
the
king
sent
the
hangman
,
and
commaunded
his
heade
to
be
brought
in
.
The
whiche
sayinges
are
in
effecte
all
one
.
By
this
exaumple
let
vs
learne
to
be
paciente
in
affliction
,
if
at
any
tyme
it
come
to
passe
,
that
we
are
ponished
vnworthely
of
peruerse
and
frowarde
men
.
God
sometymes
sufferethe
his
seruauntes
to
be
a
laughing
stocke
to
the
wicked
,
but
let
vs
for
all
that
wholly
depende
vpon
this
consolation
,
Psa●…
that
before
the
lorde
right
dere
and
preciouse
is
the
death
of
his
saints
In
pryson
.
It
had
ben
lesse
griefe
to
haue
ben
put
to
death
openly
,
and
to
haue
hadde
a
lyttell
lybertie
to
make
a
declaration
of
his
conscience
and
innocency
,
and
to
set
forthe
the
impietie
of
the
Tyrant
.
But
all
these
thynges
are
denyed
to
so
holy
a
man
,
he
is
murthered
in
the
pryson
,
without
publike
sentence
or
iudgement
,
no
man
beinge
presente
,
no
man
comforting
him
,
no
man
bewailynge
his
case
.
C.
Wee
gather
by
this
place
,
that
Herode
dyd
then
suppe
in
the
castell
of
Macheron
,
in
the
whiche
Iosephus
sayth
that
Iohn
was
bounde
.
11
And
his
head
was
brought
in
a
platter
,
and
geuen
to
the
damsel
and
she
brought
it
to
her
mother
.
C.
This
also
is
a
parte
of
the
haynouse
and
cruell
dede
,
that
the
head
of
the
holy
man
after
his
death
shold
be
made
a
mockinge
and
iestinge
stocke
.
But
the
lorde
sometimes
doth
make
his
seruantes
subiecte
to
the
pride
of
the
wicked
,
vntyll
he
may
at
the
length
declare
,
that
right
preciouse
is
the
bloude
of
his
sainctes
in
his
sighte
.
And
she
brough
it
to
her
.
C.
Herodias
reioyseth
that
she
hath
obtayned
her
purpose
,
&
cruelly
tryumpheth
ouer
her
iudge
and
controller
:
but
afterwarde
she
being
depriued
of
all
her
rychesse
&
not
only
banished
from
the
honour
of
the
kingdome
,
but
also
from
her
natiue
land
and
contrey
and
all
other
helpes
,
shee
(
I
saye
)
at
the
length
,
leadynge
a
myserable
lyfe
in
exile
and
banishment
,
was
an
excellent
spectacle
to
aungelles
,
saintes
,
and
to
al
good
men
,
〈◊〉
pati●…●●rder
to
beholde
.
Bu.
God
truely
is
long
sufferynge
,
merciful
,
and
of
great
goodnesse
,
grauntinge
euen
to
those
that
are
most
wicked
a
long
time
of
repentaunce
.
But
and
if
they
go
forward
&
contynue
in
theyr
wickednesse
styll
,
hee
lettethe
not
to
ponnishe
and
plague
them
.
Euen
as
the
hystoryes
make
mention
and
testyfie
of
the
adulterouse
kyng
&
adultresse
.
But
for
as
much
as
men
are
constrayned
to
pollute
and
defyle
theyr
eyes
by
the
beholdyng
of
the
abhomynable
pompe
and
ghestes
,
and
suche
as
are
bydden
to
feastes
,
we
maye
gather
that
suche
as
sit
at
the
tables
of
prynces
,
are
oftentymes
intangled
with
diuerse
and
sundry
myschieues
.
For
althoughe
no
blouddy
or
cruell
deede
,
dothe
vyolate
or
defyle
the
table
,
yet
notwithstandinge
all
thinges
are
so
replenished
with
all
kynd
of
wyckednes
,
that
at
the
leaste
wyse
suche
as
come
thyther
must
be
adicted
and
geuen
to
wantonnesse
.
12
And
his
disciples
came
and
toke
vppe
his
body
,
and
buried
it
:
and
went
and
told
Iesus
.
M.
How
it
was
laufull
forthe
disciples
of
Iohn
to
take
away
his
body
which
was
slaine
,
●…on
.
it
may
wel
be
demaunded
,
because
Iosephus
saith
that
he
was
beheaded
in
the
castell
of
Macheron
.
Some
answere
,
●…were
,
that
the
disciples
had
accesse
,
or
libertie
to
come
to
the
castell
,
as
apereth
in
the
.xi.
chapter
before
,
when
Iohn
as
yet
lay
bound
in
pryson
:
wherby
it
may
be
gathered
that
they
were
not
prohibyted
.
But
forsomuch
as
this
dyd
pertaine
to
the
crueltie
of
the
woman
,
that
the
body
of
the
holy
man
should
lie
vnburied
,
it
is
probable
for
somuch
as
the
disciples
toke
vpon
them
to
bury
it
,
that
it
was
cast
out
by
souldiours
of
the
tyrant
.
And
although
the
honour
or
pompe
of
buriall
profiteth
nothing
those
that
are
dead
,
Burial
is
to
be
reuerenced
yet
notwithstanding
it
is
the
lordes
wyll
to
haue
the
same
reuerenced
of
vs
.
M.
And
truely
it
were
farre
from
humanitie
to
suffer
the
deadde
to
lie
vnburied
like
the
carcaces
of
bruit
beastes
.
For
what
sight
can
be
more
sorrowfull
,
ougly
,
or
horrible
,
then
to
se
a
dead
mans
body
vnburied
?
Furthermore
buryall
is
a
figure
of
the
resurrection
to
come
.
Wherfore
this
diligence
of
the
disciples
of
Iohn
in
comming
to
bury
the
body
of
their
master
,
was
acceptable
vnto
God
.
Moreouer
this
serueth
much
to
confirme
their
godly
minds
&
ernest
loue
which
they
bare
to
their
master
when
he
was
aliue
:
for
by
this
menes
they
professed
that
the
doctryne
of
the
holy
man
Iohn
,
remayned
yet
in
their
hartes
This
confession
therfore
was
laudable
&
deserued
no
smal
commendation
,
seing
it
was
done
with
danger
&
greate
aduenture
of
perill
:
because
they
coulde
do
no
honour
to
their
master
being
put
to
death
,
without
prouoking
great
displeasure
&
outragyouse
reuenge
of
the
tirant
against
them
.
Bu.
Here
we
are
taughte
,
what
we
owe
to
the
dead
bodies
of
saintes
,
Buriall
pertaineth
to
sainctes
.
namely
burial
,
not
Papisticall
canonization
,
or
false
worship
,
which
hath
ben
vsed
,
with
great
abuse
.
And
went
and.
C.
Iohn
had
so
instructed
som
of
his
disciples
that
afterwarde
they
went
to
the
schole
of
Christ
,
Iohn
.
1.
as
apereth
by
Andrew
the
brother
of
Simon
Peter
.
13
When
Iesus
heard
of
that
,
he
departed
thence
in
a
ship
vnto
a
desert
place
,
out
of
the
way
:
And
when
the
people
had
heard
therof
,
they
followed
him
on
fote
and
left
the
Citties
.
When
Iesus
heard
of
that
,
C.
The
Euangeliste
Iohn
,
makynge
mention
of
the
same
historye
,
sheweth
not
for
what
purpose
Iesus
wente
on
the
other
side
of
the
water
.
Marke
&
Luke
also
differ
very
muche
from
Matthewe
.
For
they
say
that
hee
tooke
vppon
hym
this
iourney
,
because
he
would
geue
rest
vnto
his
disciples
,
after
that
they
were
retorned
againe
from
their
imbassage
.
But
in
that
,
there
is
no
discorde
,
or
disagrement
,
because
it
maye
be
that
Christe
woulde
segregate
his
Apostels
into
a
desert
place
,
to
the
ende
hee
mighte
the
better
frame
them
to
greater
thynges
,
and
vnder
the
same
tyme
a
newe
occasion
by
the
death
of
Iohn
offered
it selfe
:
for
the
death
of
Iohn
myght
easly
haue
terrefyed
weake
mindes
,
because
that
lamentable
chance
of
the
man
of
God
Iohn
,
dyd
declare
vnto
them
,
that
they
were
in
like
state
and
condition
,
and
subiecte
to
the
lyke
peryll
and
aduenture
.
And
as
it
is
wrytten
,
Iohn
beinge
taken
Chryste
went
out
of
the
domynion
,
or
iurisdiction
of
Herode
,
to
the
ende
he
myghte
escape
the
present
furor
and
madnesse
:
euen
so
wee
maye
nowe
gather
,
that
Chryste
,
to
the
ende
hee
myht
delyuer
his
Apostelles
:
beinge
as
yet
but
fearefull
,
from
inflamation
and
burnynge
thoughtes
,
wente
into
a
deserte
place
.
But
as
concerninge
the
tyme
which
the
Apostelles
spente
in
theyr
imbassage
,
when
they
were
firste
sente
forthe
for
to
preache
the
Gospel
,
we
can
say
nothing
,
because
it
is
not
certainely
knowne
.
For
the
order
of
the
tymes
was
eyther
neglected
of
the
Euangelistes
,
or
elles
not
curiouslye
obserued
:
but
it
is
more
probable
and
lykely
,
that
they
were
not
onlye
sente
once
,
to
publishe
and
proclaime
the
kyngedome
of
Christe
,
but
also
,
as
occasion
serued
,
they
dyd
eyther
iterate
the
same
,
in
certayne
places
,
or
elles
after
a
lyttell
whyle
,
they
wente
into
dyuerse
places
.
Nowe
therefore
wee
gather
,
that
theye
were
come
together
,
to
wayte
euer
afterwarde
dayly
and
hourely
vppon
Chryste
,
whiche
before
sente
them
foorthe
:
as
if
it
had
bene
saide
,
that
they
wente
not
so
,
from
theyr
maister
,
that
euerye
one
of
them
myght
take
vppon
hym selfe
the
ordynary
office
of
teachynge
,
but
that
they
,
hauinge
fulfylled
and
ended
theyr
temporall
imbassage
,
shoulde
retourne
agayne
to
the
schole
,
to
the
ende
they
myghte
growe
to
a
more
rypenesse
and
perfection
.
And
when
the
people
had
hearde
thereof
.
A.
Nowe
Chryst
when
he
had
declared
and
proued
him selfe
,
by
certaine
signes
,
and
his
wonderfull
doctryne
,
to
be
a
teacher
sente
from
God
,
the
people
followed
him
into
a
deserte
place
.
C.
And
although
Chryste
(
whiche
by
his
diuyne
knoweledge
,
foresawe
all
thynges
)
was
not
ignorant
what
should
come
to
passe
,
yet
notwithstandynge
hee
woulde
haue
regarde
to
his
disciples
,
as
he
was
man
,
to
the
ende
he
might
declare
that
in
very
dede
he
had
a
speciall
care
ouer
them
.
Bu.
And
that
also
he
myghte
geue
vnto
vs
an
exaumple
to
eschewe
and
auoyde
rashe
delyuerynge
ouer
our selues
,
into
the
ennemies
hande
,
or
into
any
kinde
of
danger
:
because
all
men
perseuer
not
in
the
same
constancie
,
in
the
whiche
at
the
fyrst
they
offer
them selues
to
be
tried
.
For
this
cause
in
an
other
place
also
he
commaundeth
sayinge
,
Ma●…
When
they
persecute
you
in
one
cittie
,
flie
into
another
.
C.
But
by
so
greate
a
multitude
of
people
comminge
together
,
it
is
euydente
howe
famouse
the
name
of
Christ
was
euery
where
,
by
the
which
the
Iewes
were
inexcusable
,
who
by
theyr
owne
neglygence
were
depryued
of
the
benefyte
of
saluation
.
For
of
this
great
multitude
whiche
by
a
sodayne
motion
,
and
pange
were
moued
to
followe
Christe
,
a
very
small
nomber
aboade
and
persysted
truely
and
constantly
in
his
doctryne
,
as
plainly
apereth
by
the
Euangelist
Iohn
.
They
followed
hym
on
fote
.
E.
This
also
declareth
the
feruente
zeale
of
the
people
towardes
Chryste
,
whiche
were
not
discouraged
,
by
the
paynfulnesse
of
the
iorneye
to
followe
hym
,
leauynge
the
cytties
,
where
they
shoulde
haue
prouyded
suche
vittayles
as
had
bene
necessary
for
theyr
lyfe
.
They
were
brought
to
this
feruente
zeale
,
by
seyng
the
signes
,
whiche
he
wrought
vpon
those
that
were
disseased
,
Chap●…
as
sayth
saynt
Iohn
.
14
And
Iesus
wente
forthe
,
and
sawe
muche
people
,
and
was
moued
with
mercy
toward
them
,
and
he
healed
of
them
,
those
that
were
sycke
.
And
Iesus
wente
forthe
.
M.
Namelye
,
to
mete
them
.
For
Luke
sayth
,
that
he
receyued
them
.
He
sawe
muche
people
.
M.
For
they
were
aboute
the
nomber
of
fiue
thousande
,
beside
women
and
chyldren
as
shall
be
declared
in
the
.21
.
verse
following
.
And
was
moued
with
C.
The
other
two
Euangelists
do
more
plainly
expresse
.
but
specially
Marke
,
wherupon
Christ
was
thus
moued
:
namely
because
hee
saw
hungery
sowles
to
be
drawne
&
led
by
feruent
loue
,
&
desire
,
from
theyr
mansion
houses
,
into
a
desert
place
.
For
the
scarcitie
&
want
of
doctrin
,
was
a
signe
of
miserable
dissipation
&
scatering
abrode
of
the
people
:
therfore
Marke
saithe
that
Christ
had
compassion
on
the
people
,
because
he
saw
them
as
shepe
not
hauing
a
shepherde
:
not
that
he
according
to
the
spirit
of
the
deitie
,
acknowledged
all
for
shepe
,
but
as
he
was
man
,
he
made
a
shewe
by
the
beholding
of
the
present
matter
.
For
this
was
no
small
signe
of
pietie
&
zeale
,
to
leaue
their
own
houses
,
and
to
ronne
by
heapes
to
the
prophet
of
God
,
notwithstandinge
that
he
sought
to
escape
out
of
theyr
sighte
.
Also
here
is
to
be
noted
that
Christ
was
mindeful
of
that
person
whiche
he
represented
.
The
offyce
of
a
teacher
was
committed
vnto
him
:
He
oughte
therefore
for
a
time
to
leuy
and
chose
out
of
the
flock
and
church
of
God
al
Iewes
:
vntyll
such
time
as
they
dyd
alienate
them selues
.
Moreouer
here
,
the
affection
of
mercy
and
compassion
preuailed
in
Christ
,
that
beinge
wery
with
his
disciples
,
and
beinge
almost
oppressed
with
continuall
molestation
&
trouble
,
spared
hym selfe
,
notwithstandinge
nothynge
at
all
.
Hee
sought
for
some
release
and
ease
,
not
soo
much
for
hym selfe
,
as
for
his
discyples
:
notwithstandinge
because
the
necessitie
of
his
office
called
him
to
a
newe
labour
,
he
neglecting
the
priuate
regarde
,
wyllinglyngly
busieth
him selfe
in
teachinge
the
people
.
And
although
nowe
,
he
hath
put
of
those
affections
whiche
pertayne
to
a
mortall
man
,
yet
notwithstandinge
there
is
no
doubt
,
but
that
he
beholde
the
euen
from
heauen
those
myserable
shepe
which
are
destitute
of
a
shepehered
if
so
be
that
they
seke
for
the
remedy
of
his
shepe
.
〈◊〉
6
And
he
healed
of
them
,
those
that
.
C.
Marcke
sayth
,
that
he
taught
many
thinges
,
meaninge
that
he
preached
a
greate
while
,
to
the
ende
they
might
reape
the
more
profite
of
his
woordes
.
Luke
9.
Luke
saith
that
hee
spake
of
the
kingdome
of
God
,
whiche
agreeth
with
the
wordes
of
Marke
Our
Euangelist
Matthewe
maketh
mention
of
nothinge
,
sauing
of
his
myracles
only
,
because
theye
were
of
more
force
to
bring
name
and
fame
vnto
Christ
.
But
it
is
easye
to
be
gathered
,
that
he
omytted
not
the
doctrine
,
wherof
he
ought
to
haue
had
(
as
he
had
in
dede
)
moste
speciall
regarde
.
15
And
when
the
euen
drew
on
,
his
disciples
came
to
him
,
sayinge
:
This
is
a
deserte
place
,
and
the
houre
is
nowe
past
,
let
the
people
departe
,
that
they
may
go
into
the
townes
,
and
bie
them
vittayles
,
And
when
the
euen
drewe
on
.
M.
Before
,
Christ
semed
to
haue
a
care
of
the
soule
?
and
here
he
careth
for
the
body
also
.
Christ
careth
both
for
soule
and
bodye
.
The
excelency
of
this
History
,
appeareth
in
this
,
that
all
the
Euangelystes
haue
wrytten
the
same
:
but
speciallye
in
that
Iohn
hath
not
omitted
it
,
because
thereby
the
Deuinitye
of
Christ
might
be
noted
,
in
the
setting
forth
whereof
hée
was
wholy
conuersant
.
His
Disciples
came
to
him
C.
Now
the
Dysciples
were
frustrate
of
their
hope
now
that
they
sée
Christ
altogether
occupyed
in
teaching
,
and
the
multitude
also
for
verye
desyer
of
learning
to
haue
no
mind
of
returning
:
they
put
Chryst
in
mind
therefore
as
concerning
a
bodely
care
,
requiring
hym
to
send
the
people
to
the
townes
there
aboute
to
bye
them
vittayles
.
B.
The
which
request
made
by
the
Disciples
,
proceded
not
so
much
of
charity
,
as
it
did
of
slouth
,
for
the
Christ
séemed
tedious
vnto
them
But
there
was
such
earnest
affection
and
feruent
desyer
on
both
sydes
,
namelye
,
in
Christ
to
teach
&
in
the
people
to
here
,
that
it
séemed
necessary
to
the
Disciples
to
moue
Christe
to
sende
awaye
the
people
,
when
they
sawe
that
neither
time
,
nor
place
,
was
regarded
.
C.
But
Christe
did
not
withoute
good
purpose
euen
to
the
laste
hower
differre
the
myracle
which
before
in
his
minde
hee
determined
to
shew
:
for
he
ment
thereby
.
First
to
make
his
Disciples
haue
a
consideration
of
the
myracle
by
lyttle
and
little
,
to
the
ende
they
myghte
reape
the
greater
profyte
.
Secondely
that
the
circumstaunce
of
the
tyme
it self
,
might
teache
,
that
although
he
did
not
preuent
the
necessitie
of
those
that
are
his
,
and
presentely
helpe
them
:
yet
notwithstandinge
that
he
neuer
forsaketh
them
,
but
hath
alwayes
helpe
in
store
,
which
he
playnely
declareth
,
euen
at
the
last
pinche
,
when
all
helpe
semeth
to
be
gone
.
16
But
Iesus
sayd
vnto
them
.
They
haue
no
nede
to
go
away
.
Geue
ye
them
to
eate
.
Iesus
sayd
vnto
them
A.
Our
sauioure
Christe
knewe
(
as
sayth
sainte
Iohn
)
what
he
wolde
do
,
but
he
reuealed
not
his
intente
and
purpose
by
and
by
to
his
disciples
,
Iohn
.
6.
to
the
ende
he
myght
make
a
way
by
lyttell
and
lyttell
,
and
prepare
theyr
mindes
to
the
miracle
which
he
determyned
to
do
.
Geue
ye
them
to
eate
.
A.
He
commaundeth
that
to
be
done
by
his
disciples
,
which
he
him selfe
determined
to
do
,
and
whiche
(
by
them
)
was
impossible
to
be
done
:
But
he
geueth
them
this
commaundement
,
to
the
ende
they
knowing
the
impossibillite
of
the
thing
(
namely
,
to
fede
so
many
people
with
so
littel
meate
)
the
myracle
might
be
the
more
wonderfull
vnto
them
.
He
knewe
that
his
disciples
,
as
yet
,
were
but
of
a
weake
and
imperfecte
faythe
,
and
that
they
dyd
not
as
yet
sufficiently
consider
the
power
of
god
:
therefore
he
seeketh
diligentely
that
the
myracle
whiche
he
was
about
to
shewe
,
might
be
made
euident
vnto
them
,
to
the
ende
the
power
of
God
beynge
noted
in
the
same
,
they
myght
be
the
more
confirmed
,
and
strengthened
in
faythe
,
and
so
more
apte
and
mete
to
euery
worke
pertayninge
to
the
kingedome
of
God.
chap.
6.
Our
sauiour
Christ
therfore
spake
these
thynges
to
his
disciples
to
trye
them
,
as
more
plainely
appereth
by
the
wordes
of
S.
Iohn
.
A.
But
Marke
saith
that
the
disciples
made
aunswere
to
this
commandement
of
Christe
sayinge
,
chap.
6.
Shall
we
go
and
bie
two
hundred
penyworth
of
bred
,
and
geeue
them
to
eate
?
To
the
whiche
saying
agreeth
the
aunswere
of
Phillip
:
two
hundred
peniworth
of
bread
are
not
sufficiente
,
that
euery
man
mighte
take
a
lyttell
.
As
if
he
shoulde
haue
sayde
,
If
we
should
bestow
all
the
money
that
we
haue
,
whiche
is
but
two
hundred
pence
,
yet
would
it
not
be
sufficient
for
so
great
a
multitude
.
Twoo
hundred
pence
were
worthe
twenty
of
our
frenche
crownes
,
as
affyrmeth
Budeus
.
And
in
the
tyme
of
Budeus
,
a
French
crowne
was
worth
fyue
and
thirty
of
our
frenche
shyllinges
whiche
we
call
twopeny
peces
.
Here
is
to
be
noted
the
redines
of
the
Apostelles
,
whiche
were
ready
and
wyllynge
to
bestowe
so
great
a
somme
of
money
,
being
(
as
it
is
lykely
)
all
that
they
had
,
for
the
vse
of
the
people
.
17
They
saide
vnto
hym
:
we
haue
here
but
fyue
loaues
and
twoo
fysshes
.
A.
The
lyk
wordes
hath
the
Euangelist
Luke
.
But
Marke
hath
these
words
:
He
sayd
vnto
them
,
Howe
many
loues
haue
ye
?
go
and
loke
.
And
when
they
had
searched
,
they
said
fiue
,
and
two
fishes
.
They
seeme
thus
to
aunswere
,
because
a
boye
which
was
among
them
had
those
loues
the
whiche
boye
,
whether
hee
pertayned
to
any
of
the
disciples
,
or
whether
hee
brought
those
loaues
to
sell
(
as
commonly
,
where
multitudes
are
they
doo
)
it
is
vncertaine
.
The
woordes
of
the
Euangelist
Iohn
,
ar
these
.
One
of
his
disciples
Andrew
,
Cha●…
Symon
Peters
brother
saith
vnto
him
,
Here
is
a
lad
which
hath
fiue
barley
loaues
and
two
fisshes
:
but
what
are
these
amonge
so
many
.
28
He
sayde
,
brynge
them
hither
to
me
.
Our
sauiour
Christe
here
presently
goeth
aboute
to
confyrme
that
whiche
hee
had
saide
before
,
namely
,
that
to
the
sekers
of
the
kyngedome
of
God
and
the
ryghteousenesse
thereof
,
Matt●…
all
thynges
necessary
shoulde
be
at
hande
.
C.
But
we
muste
not
looke
,
that
Christe
should
alwaies
after
this
manner
feede
the
hungerye
,
and
those
that
faste
:
God
〈◊〉
the
ha●…
Notwithstandynge
it
is
moste
certayne
and
sure
that
hee
wyll
neuer
suffer
those
that
are
his
to
wante
the
necessarye
foode
of
lyfe
,
but
wyll
reache
out
his
hande
from
heauen
,
to
helpe
theyr
necessitie
,
at
suche
tyme
as
it
shall
seeme
vnto
hym
profytable
.
But
they
whiche
desyre
to
haue
Chryst
theyr
nourisher
,
must
here
learn
not
to
seeke
for
exquisyte
and
dayntie
delycates
,
but
must
holde
them selues
contented
with
the
barley
loafe
.
Moreouer
Christ
did
not
fede
this
people
miraculously
,
but
in
the
tyme
of
greate
necessitie
:
neither
did
he
feede
them
by
&
by
so
sone
as
they
hungred
.
Therfore
we
learne
here
not
to
appoint
him
the
tyme
and
houre
to
fede
vs
,
when
we
are
hungery
,
but
to
wayte
his
leysure
,
tyll
such
tyme
as
he
shall
thincke
it
conueniente
,
to
helpe
oure
nede
.
19
And
he
commaunded
the
people
to
syt
downe
on
the
grasse
,
and
he
toke
the
fyue
loues
and
the
two
fysshes
,
&
lift
vp
his
eies
toward
heauen
,
and
blessed
.
And
when
he
had
broken
than
,
he
gaue
the
loues
to
his
disciples
,
and
his
disciples
gaue
them
to
the
people
.
And
he
commaunded
the
people
to
syt
.
M.
The
Euangelist
Luke
sayth
that
Christ
commaunded
the
disciples
to
cause
the
people
to
sit
down
by
fifties
in
a
company
.
C.
The
which
he
did
chiefely
to
this
ende
,
first
that
the
people
being
so
placed
in
order
,
might
the
more
plainly
beholde
the
myracle
:
secondly
that
the
men
might
the
more
easely
be
nombred
,
&
so
beholding
them selues
,
might
be
witnesses
of
this
heauenvly
grace
and
diuine
power
:
thirdly
he
did
it
(
he
seinge
his
disciples
careful
)
to
proue
their
obedience
,
commaundinge
them
to
do
that
which
at
the
first
might
seme
ridiculous
&
a
iest
:
for
it
might
seme
wonderfull
,
to
what
end
Christ
would
go
about
to
make
a
feaste
,
hauinge
no
store
or
prouision
of
meate
.
On
the
grasse
.
A.
There
was
(
saith
S.
Iohn
)
muche
grasse
in
the
place
.
M.
Let
vs
therfore
note
how
great
,
and
wonderful
thinges
,
God
worketh
&
bringeth
to
passe
in
grosse
matter
,
●…wer
●…iste
.
&
in
thynges
(
to
our
iudgemente
)
very
base
:
this
barly
bread
feast
whiche
was
made
vpon
the
grasse
,
had
a
greater
shewe
of
the
dyuine
maiestie
and
power
of
God
,
then
all
the
kinges
tables
&
feastes
in
the
world
.
And
lift
vp
his
eies
towards
heauen
B.
The
custome
of
Christ
,
in
praying
,
was
to
lifte
vp
his
eies
as
apereth
in
the
xi
.
and
xvii
.
chapters
of
Iohn
.
●…es
ge●…
vnto
By
the
which
external
gesture
hee
declared
that
hee
receiued
all
thinges
of
the
father
,
and
that
thanckes
for
al
thinges
,
ought
to
be
rendered
vnto
hym
:
And
blessed
.
C.
Blessynge
,
in
this
place
,
as
in
other
places
,
is
oftentymes
taken
for
geuing
of
thanckes
,
A.
as
appereth
by
the
woordes
of
Iohn
,
who
,
instede
of
that
which
the
other
three
Euangelistes
saye
,
he
blessed
,
hath
,
When
he
had
geuen
thanckes
.
But
Luke
addethe
the
pronoune
saying
,
he
blessed
them
,
insteede
of
he
gaue
thankes
to
God
for
the
loues
&
fisshes
,
which
he
gaue
vnto
hym
in
a
moment
to
fede
the
multitude
.
C.
By
the
whiche
exaumple
Christ
teacheth
vs
that
we
can
not
in
a
pure
,
holy
,
and
Godly
maner
eate
our
meate
,
vnles
we
geue
thanckes
vnto
God
,
at
whose
handes
we
receyue
the
same
.
Therefore
sayncte
Paule
saythe
,
1.
Thes.
4.
that
what
so
euer
meates
are
geuen
vnto
vs
,
are
sanctified
by
the
worde
,
and
by
praier
.
By
the
whiche
hee
declareth
that
brutishe
beastelye
men
,
which
neyther
by
fayth
blesse
God
,
nor
celebrate
the
same
by
geuynge
thankes
,
do
by
theyr
infidelitie
pollute
and
defyle
that
whiche
by
nature
is
pure
and
cleane
:
and
moreouer
that
they
theym selues
,
by
the
meate
whiche
they
stuffe
and
thruste
into
their
bellies
are
defyled
and
corrupted
,
because
nothynge
to
the
vnfaythfull
is
holye
or
cleane
.
Chryste
therefore
prescrybed
vnto
those
that
are
his
,
a
trew
and
godly
manner
of
eating
,
Titus
.
1.
leaste
they
shoulde
by
wycked
sacriledge
profane
them selues
,
and
the
benefytes
of
God
also
.
And
trewely
this
admonition
is
so
muche
the
more
to
be
noted
,
because
we
se
at
this
day
the
greatest
part
of
men
to
fede
them selues
after
the
maner
of
brute
beastes
.
Luke
.
24.
And
when
he
had
broken
them
.
M.
The
breakynge
of
breade
,
was
so
common
and
vsuall
with
Chryste
,
that
by
the
same
hee
was
knowne
to
the
two
disciples
as
they
were
goinge
to
Emaus
.
This
maner
of
breakynge
of
breade
,
was
verye
fatherlyke
and
commendable
amonge
the
elders
of
olde
time
,
as
it
is
hytherto
in
many
places
,
and
after
the
same
sorte
,
best
beseminge
and
belonginge
vnto
Christ
,
by
whom
wee
are
all
fed
.
Furthermore
this
breakynge
of
breade
hath
in
it selfe
a
signe
or
token
of
communication
,
or
participation
,
so
that
the
woorde
(
breaking
)
dothe
often
sygnifye
to
deuyde
,
as
appereth
by
this
place
of
the
Prophete
,
Esay
.
58.
Breke
thye
loafe
to
the
hungerye
.
For
a
loafe
can
not
refreshe
many
without
it
be
broken
and
deuided
.
And
by
this
meanes
it
answereth
and
is
agreable
to
the
mystery
of
communicatyng
the
body
of
the
lorde
,
1.
Cor.
10
the
Apostell
sayinge
,
The
breade
whiche
wee
breake
,
is
it
not
the
participation
of
the
body
of
the
lord
?
Not
that
she
body
of
Christ
is
therefore
sayde
to
be
broken
,
because
it
hathe
in
it selfe
some
cut
,
but
because
it
is
made
communicabile
,
that
is
,
apte
and
mete
to
be
participated
and
receyued
of
many
.
The
Apostel
Paule
saith
in
an
other
place
in
the
person
of
Christ
,
1.
Cor.
11.
This
is
my
body
,
which
is
broken
for
you
.
Chap.
29.
In
stede
of
the
whiche
S.
Luke
hath
,
which
is
geuen
for
you
.
He
gaue
the
loaues
to
his
disciples
.
C.
This
our
sauioure
Chryst
did
to
the
ende
the
wonderfull
increase
and
aboundance
mighte
growe
in
the
handes
of
his
disciples
,
as
they
were
distrybutinge
the
same
,
that
they
therby
might
be
the
ministers
of
the
deuine
power
of
Christ
For
,
lest
it
shold
séeme
a
smal
matter
to
be
onely
eye
witnesses
of
the
myracle
,
he
made
theim
to
feele
(
as
it
were
)
his
diuine
power
with
their
handes
.
He
coulde
haue
shewed
a
great
heape
of
breade
,
in
so
much
that
all
men
mighte
haue
sene
in
a
moment
the
greate
encrease
:
the
whiche
thynge
hee
dyd
not
,
yet
notwithstandinge
he
would
not
haue
the
myracle
hyd
.
The
lord
dothe
not
any
thinge
in
vayne
.
for
he
wil
haue
his
myracles
knowne
,
but
soo
notwythstandinge
that
the
wicked
may
remayne
blynd
:
furthermore
,
that
there
maye
be
some
place
lefte
vnto
fayth
,
which
sholde
be
none
at
all
,
if
that
fayth
shoulde
be
adioyned
to
sence
and
corporal
felyng
,
when
as
the
eyes
shoulde
be
occupied
in
beholdinge
the
power
of
God
which
is
perceiued
,
and
receiued
chiefely
by
fayth
.
And
as
he
encreased
the
loaues
in
the
handes
of
the
disciples
,
so
he
encreaseth
his
blessinge
by
the
ministery
of
his
seruantes
:
he
geueth
plenty
of
sede
to
the
sower
,
2.
cor
,
9.
and
encreaseth
his
gyftes
in
our
handes
.
Whensoeuer
therfore
we
seeke
to
helpe
one
an
other
,
God
blesseth
the
labours
of
his
seruantes
let
vs
be
well
assured
that
God
dothe
blesse
our
labour
.
And
his
disciples
.
C.
The
disciples
without
delaye
,
obeyed
the
commaundement
of
Christe
,
althoughe
the
thinge
whiche
he
commaunded
might
seme
ridiculouse
They
might
haue
thought
in
their
mindes
,
What
shall
it
profite
to
bryng
fyue
loaues
to
so
many
thousande
men
?
specially
when
Phillip
had
said
before
,
Two
hundred
peniworth
of
bread
is
not
sufficient
for
euery
man
to
take
a
lyttel
.
And
an
other
of
the
disciples
saide
,
But
what
are
these
amonge
so
manye
?
Notwithstandinge
they
obeye
and
distrybute
the
loaues
at
the
commaundement
of
Christ
to
the
multitude
beinge
set
downe
.
By
this
exaumple
let
vs
learne
to
obeye
the
lorde
,
〈◊〉
g●●●
〈◊〉
although
there
be
no
hope
of
good
successe
in
those
thinges
that
we
take
in
hande
,
let
vs
shewe
oure
obedience
,
lett
vs
leaue
the
successe
vnto
the
lorde
,
and
not
take
vppon
vs
more
wysedome
then
becommeth
vs
.
20
And
they
did
all
eate
,
and
were
sufficed
.
And
they
gathered
vp
of
the
fragmentes
that
remayned
,
twelue
baskettes
full
.
And
they
dyd
all
eate
.
M.
These
thynges
are
spoken
to
commend
the
power
of
christ
and
to
set
forth
the
myracle
,
least
any
man
shoulde
thincke
,
that
all
dyd
not
eate
of
these
loaues
,
or
that
all
which
didde
eate
were
not
satisfied
.
And
they
gathered
vp
of
.
The
Euangelist
Iohn
saith
,
When
they
had
eaten
enough
,
chap●…
he
sayth
vnto
his
disciples
,
Gather
vp
the
broken
meate
whiche
remaineth
:
that
nothing
be
lost
.
And
they
gathered
it
together
,
&
filled
.xii.
basketsful
with
the
broken
meate
of
the
fiue
barly
loues
,
which
broken
meate
remayned
vnto
them
that
hadde
eaten
.
Ple●●
rich●…
bles●…
lorde
.
In
the
which
we
se
the
rychesse
of
the
glorye
of
God
,
by
the
which
he
so
fedeth
those
that
are
his
,
that
they
are
not
onely
satisfyed
therwith
,
but
also
haue
a
great
ouerplus
remaining
vnto
them
.
We
are
also
here
taught
to
beware
that
we
lose
not
the
rēnaunte
of
those
good
thynges
,
with
the
which
we
are
fed
.
C.
When
as
therfore
the
fragmentes
after
the
satisfying
of
so
greate
a
multitude
were
more
by
twenty
foulde
,
then
that
which
was
set
before
them
at
the
first
,
the
miracle
must
nedes
seme
excellent
&
wonderfull
.
for
all
men
vnderstode
&
wel
perceiued
,
that
the
fode
which
they
had
,
was
not
only
made
of
nothing
by
the
power
of
Christ
,
for
the
present
vse
:
but
also
that
he
wold
prouide
it
nede
shoulde
require
for
the
tyme
to
come
.
Now
let
vs
gather
the
sum
of
the
whole
myracle
.
In
this
it
differeth
not
from
other
myracles
,
namely
that
in
it
,
Christ
declared
his
deuyne
power
to
be
ioyned
with
his
beneficence
or
liberalitye
.
Wée
haue
also
by
this
myracle
a
confyrmacion
of
that
sentence
(
as
wée
should
euen
now
)
by
the
which
oure
sauioure
Christ
exhorteth
vs
to
seeke
first
the
kingdome
of
God
,
〈◊〉
6.
promisinge
that
all
other
things
whereof
wée
haue
néede
shal
be
geuen
vnto
vs
.
For
if
hee
haue
a
care
of
those
,
which
but
at
a
sodain
motion
onely
come
vnto
him
,
howe
should
hée
not
haue
a
greate
care
to
helpe
vs
,
if
wee
seeke
him
with
a
constant
mynd
.
Hée
suffereth
truly
(
as
wée
sayd
before
)
those
that
are
his
,
sometimes
to
hunger
,
notwithstandinge
hée
neuer
leaueth
them
destitute
of
his
helpe
.
In
the
meane
time
,
hée
hath
good
cause
why
hée
shoulde
not
helpe
vs
,
but
in
matters
of
extremity
.
Admyt
that
Christ
came
,
to
bring
not
onlye
spirituall
life
vnto
the
world
,
but
also
that
hee
was
sent
of
the
father
to
nourishe
and
feede
mens
bodies
,
for
the
abundance
of
all
good
things
are
comitted
vnto
him
,
so
that
hée
is
the
lyuelye
well
springinge
from
the
father
of
life
.
Therefore
saint
Paule
geueth
thanckes
vnto
God
for
his
grace
,
〈◊〉
1
which
is
giuen
by
Iesus
Chryst
.
And
againe
hée
teacheth
vs
in
all
thinges
to
gyue
thanckes
vnto
God
by
Iesus
Christ
.
〈◊〉
5.
Neyther
is
this
quallity
onelye
proper
to
his
eternall
Diuinitye
,
but
the
father
also
hath
appointed
vnto
vs
a
stewarde
or
dispensator
,
by
whose
hande
hee
voutchsafeth
to
feede
vs
.
For
althoughe
wée
do
not
see
daylye
myracles
with
our
eyes
,
yet
notwithstanding
Christ
doth
no
lesse
declare
his
power
now
in
feedinge
vs
,
than
hee
did
then
by
myracles
.
And
trulye
wée
do
not
read
that
hée
vsed
newe
meanes
so
often
as
hee
wente
aboute
to
make
any
feast
.
Wherfore
it
shal
be
a
preposterouse
desyer
for
any
man
importunatelye
to
séeke
to
haue
meate
broughte
vnto
him
by
any
vnlawfull
and
extraordinarye
meane
.
For
althoughe
God
doth
not
now
at
this
day
feede
fyue
thousande
men
with
fiue
loaues
,
yet
notwithstanding
hee
ceaseth
not
most
myraculouslye
to
feede
all
the
world
in
the
whiche
there
are
an
infinite
number
of
thousands
contayned
.
This
truly
is
a
Paradox
or
sentence
contrary
to
the
opinion
&
expectacion
of
diuers
,
namely
that
man
liueth
not
by
bread
onely
,
but
by
euery
woord
which
proceadeth
out
of
the
mouth
of
God.
Deut.
6.
For
wée
are
so
tyed
to
externall
meanes
,
that
nothing
is
more
harde
vnto
vs
,
then
to
depende
vppon
the
prouidence
of
God.
Hereuppon
commeth
suche
care
,
feare
,
&
distrust
,
when
wée
haue
not
foode
in
a
redynes
.
But
if
a
man
way
all
thinges
indifferently
,
hee
shal
be
constrayned
to
behoulde
the
blessing
of
God
in
all
meates
and
drinckes
.
But
those
thinges
whiche
are
myraculouse
and
wonderfull
,
Myracles
are
not
wonderfull
vnto
vs
because
wee
see
them
daylye
.
by
reason
of
daylye
vse
and
custome
,
are
of
no
reputacion
.
For
what
is
hée
,
so
dull
,
that
behouldeth
not
the
yearelye
encrease
of
Corne
,
when
as
of
euerye
graine
that
is
sowne
of
wheate
,
there
proceadeth
twentye
,
yea
fortye
?
how
vnthanckefull
is
hée
which
considereth
not
,
howe
that
by
the
blessing
of
God
it
commeth
to
passe
,
that
wée
haue
from
yeare
to
yeare
plentye
of
bread
and
drincke
,
and
yet
notwithstanding
at
euerye
yeares
ende
there
remayneth
sufficient
for
séede
,
and
our
garners
styll
replenished
with
store
?
21.
And
they
that
did
eate
were
aboute
fiue
thousande
men
,
beside
women
and
children
.
M.
To
make
the
myracle
more
euidente
and
plaine
,
the
Euangelyste
saythe
not
they
which
were
present
:
but
they
which
did
eate
were
about
fiue
thousand
men
,
besyde
women
and
children
.
The
whiche
number
of
women
&
children
is
thought
to
be
no
lesse
,
then
the
men
,
vnlesse
women
were
as
curious
and
nyse
then
as
they
be
now
a
dayes
.
22.
And
straighte
waye
Iesus
made
his
Disciples
to
get
vp
into
a
ship
,
and
to
goo
before
him
vnto
the
other
syde
whyle
hee
sent
the
people
awaye
.
And
strayght
waye
Iesus
made
C.
Here
wée
haue
a
preparatiue
as
it
were
to
the
other
myracle
:
nowe
the
time
of
sayling
is
appointed
,
that
afterward
occasion
to
worke
the
myracle
myght
be
offered
.
It
was
necessarye
that
the
Dysciples
should
be
compelled
or
forced
to
goo
,
because
they
would
neuer
forsake
him
,
&
go
any
whyther
but
against
their
wills
.
By
the
which
they
declare
howe
great
credit
they
haue
in
him
when
againste
their
wills
they
harken
to
his
will
,
and
obeye
his
commaundemente
.
And
truly
at
the
first
it
mighte
séeme
verye
absurde
vnto
them
,
that
theyr
Maister
should
tarrye
alone
in
a
deserte
place
,
and
speciallye
the
night
drawing
on
.
Therefore
the
Dysciples
by
this
their
redines
in
obeying
their
heauenlye
Maister
,
(
notwithstanding
other
probable
lets
)
deserue
great
prayse
.
For
wée
do
not
exactelye
and
truly
obeye
God
,
vnlesse
wée
simplely
follow
whatsoeuer
hée
commaundeth
thoughe
it
be
neuer
so
much
contrarye
to
oure
minde
and
sence
.
God
trulye
hath
euer
some
excellent
end
of
reason
of
his
doyngs
,
but
hee
hideth
it
very
often
from
vs
for
a
time
,
to
the
ende
wée
might
wholy
depend
vppon
his
will
and
pleasure
.
After
this
manner
Christ
constrayned
his
Dysciples
to
get
vp
into
a
shippe
,
to
frame
them
to
a
rule
of
dilligence
and
obedience
:
&
also
to
make
a
way
thereby
and
to
take
occasion
to
worke
the
myracle
following
.
Whyle
hee
sent
the
people
awaye
B.
Chryst
knowinge
that
they
would
take
him
and
make
him
a
king
,
to
take
away
all
suspition
and
occasion
of
such
matter
,
hee
sendeth
them
awaye
from
him
&
refrayneth
their
company
,
for
they
were
a
sufficient
multitude
to
begin
a
rebellion
.
Here
wée
are
admonished
to
beware
not
onelye
of
the
euil
it selfe
,
Occasions
of
euill
ought
to
be
avoyded
.
but
also
of
all
occasions
and
coollers
of
euyll
,
leaste
wée
giue
occasion
to
be
suspected
of
euill
:
speciallye
of
rebellion
and
sedition
:
the
which
suspicion
,
neyther
the
Prophetes
,
neyther
Chryste
,
nor
the
Apostells
could
avoyde
:
wherefore
wée
haue
greate
cause
to
be
circumspecte
.
23.
And
when
the
people
were
sente
away
,
hee
went
vp
into
a
mountayne
to
praye
alone
.
And
when
night
was
come
,
hee
was
there
himselfe
alone
.
And
when
the
people
were
sent
awaye
C.
It
is
very
lykely
that
the
Sonne
of
GOD
who
was
not
ignoraunte
of
the
tempest
to
come
,
did
not
neglecte
or
forget
in
hys
prayers
the
safegarde
of
his
Dysciples
:
notwithstandinge
it
is
maruayle
why
hée
dooth
not
rather
séeke
to
preuente
the
daunger
,
then
to
giue
himselfe
to
prayer
.
But
to
the
ende
hée
mighte
fulfill
all
the
partes
of
a
mediator
,
Chri●…
and
〈◊〉
hée
declareth
hymselfe
truly
to
be
God
and
Man
,
and
sheeweth
foorthe
documentes
of
both
natures
so
farre
as
tyme
,
place
,
and
occasion
suffered
.
When
hée
had
all
things
at
his
will
and
pleasure
,
hée
declared
himselfe
to
be
a
man
by
prayer
:
neyther
did
hée
pray
cool
leredly
or
faynedly
,
but
faythfully
,
to
set
forth
the
sincere
affection
of
his
humaine
loue
towards
vs
.
In
this
part
,
his
deuyne
maiesty
after
a
sort
rested
,
the
which
not
withstanding
at
the
lengthe
in
his
due
order
declared
it selfe
.
To
praye
alone
M.
In
that
hée
getteth
him
to
prayer
,
wée
are
taught
whether
wée
oughte
to
flée
if
wee
feare
that
any
thinge
shall
not
come
to
good
successe
.
Th●…
of
p●●
Whereas
it
is
sayd
that
hee
wente
alone
and
into
the
mountayne
,
wee
haue
an
example
,
by
the
whiche
the
nature
of
prayer
is
expressed
,
and
what
place
it
loueth
.
C.
Therefore
in
assendinge
vp
to
the
mountayne
hée
sought
a
commodity
,
namely
that
hée
might
pray
frée
from
all
disturbance
and
noyse
.
Wée
are
not
ignoraunte
howe
soone
the
ardente
heate
of
prayer
is
asswaged
by
euery
smal
disturbance
and
let
.
And
although
our
sauioure
Christ
had
not
this
vyce
,
yet
notwithstanding
by
his
example
hée
mente
to
admonishe
vs
,
to
vse
diligently
all
helpes
,
which
might
lose
our
minds
from
all
the
snares
of
this
worlde
that
wée
being
vntangeled
,
might
eleuate
our selues
to
the
heauen
.
And
to
this
vse
,
the
desarte
place
serueth
very
much
,
Sc●●
praye●…
that
they
which
prepare
them selues
vnto
prayer
,
hauing
God
onely
to
be
their
witnes
with
them
,
may
the
better
attende
and
waight
vppon
him
,
maye
the
more
déepely
poure
out
their
harts
before
him
,
&
the
more
diligently
examine
them selues
.
Notwithstanding
wée
must
note
that
there
was
no
Lawe
prefixed
&
appointed
by
him
as
though
it
were
not
lawfull
to
praye
but
in
a
solitarye
place
,
for
saint
Paule
commaundeth
vs
to
lift
vp
pure
handes
euery
where
.
1.
T●●
And
Chryste
himselfe
sometimes
prayed
before
men
:
yea
hee
appoynted
his
Dysciples
to
pray
when
they
came
together
.
But
that
lybertye
of
prayer
in
all
places
,
letteth
not
vs
also
to
haue
our
secrete
prayers
in
desarte
places
at
due
and
conuenient
time
.
〈◊〉
maye
●…d
in
all
〈◊〉
●●on
.
Some
man
may
here
demaund
whether
Christ
had
néede
of
this
prayer
which
hee
vseth
,
which
being
the
sonne
of
God
knoweth
all
things
.
●…were
.
Surely
if
a
man
estéeme
&
iudge
carnally
of
this
thing
he
wil
laugh
:
but
let
vs
more
religiouslye
,
and
reuerently
consider
of
Christ
,
namely
that
hée
suffered
willingly
al
the
paynes
of
humaine
nature
.
For
as
hée
was
man
hée
shut
hys
eyes
,
that
he
might
giue
place
to
humane
sence
.
If
wée
haue
respecte
to
hys
dyuine
nature
,
hée
could
by
no
meanes
be
tempted
.
For
howe
could
hée
haue
béene
tempted
of
Sathan
vnles
hée
had
after
a
certayne
manner
hidden
the
force
of
hys
deuyne
nature
?
Therefore
hée
did
so
hyde
the
same
,
that
by
his
humaine
nature
he
might
féele
himselfe
pressed
,
and
that
hee
could
haue
no
other
refuge
than
vnto
god
.
And
although
wee
confesse
two
natures
so
to
be
conioyned
in
him
&
that
hée
is
but
one
person
,
yet
notwithstandinge
they
must
be
distinguished
that
wee
may
perceyue
the
humaine
nature
to
be
secrete
from
the
Godheade
.
Hée
prayed
therefore
earnestly
,
hee
prayed
(
I
saye
)
being
constrayned
by
necessity
.
Let
vs
learne
therfore
by
this
example
that
the
chiefe
exercyse
of
our
fayth
is
to
pray
vnto
God
,
and
to
remoue
all
impedimentes
that
mighte
hynder
the
same
.
And
when
nyght
was
come
hee
was
.
M.
Before
in
the
fiftene
verce
,
the
Euangeliste
sayd
,
and
when
the
euen
drewe
on
,
his
disciples
came
to
him
saying
.
&c.
These
wordes
were
spoken
before
Chryste
had
fed
the
people
:
and
now
the
Euangelist
semeth
to
repete
the
same
agayne
.
But
by
euening
in
that
place
wee
muste
not
vnderstande
one
houre
of
the
daye
,
but
all
that
part
which
is
from
three
of
the
clocke
in
the
after
noone
,
vntill
it
be
darke
night
:
for
the
euening
hath
his
beginning
&
his
end
,
so
that
wee
may
well
call
that
the
Euening
which
falleth
eyther
in
the
ende
or
in
the
beginning
of
the
same
.
24.
But
the
ship
was
now
in
the
myddest
of
the
Sea
,
and
was
tost
with
waues
:
for
it
was
a
contrary
wynde
.
B.
The
Lord
taryed
til
the
tempest
arose
,
and
tlil
it
was
verye
fearefull
.
C.
that
the
Disciples
being
tossed
with
daunger
in
the
same
for
a
tyme
,
might
at
the
last
receiue
the
helpe
broughte
vnto
them
with
more
ioyfull
myndes
.
For
about
mydnight
or
about
the
darke
time
in
the
nighte
,
there
arose
a
contrarye
wynd
.
25.
And
in
the
fourth
watch
of
the
night
,
Iesus
went
vnto
them
walking
on
the
Sea
.
And
in
the
fourth
watch
C.
That
is
Chryst
appeared
thre
howers
before
the
Sunne
rysing
.
The
armes
of
the
Dysciples
were
not
more
weryed
with
rowinge
,
then
their
faythe
was
assaulted
with
terrors
.
B
The
nyght
was
deuyded
into
fower
parts
which
were
called
watches
,
because
so
often
,
the
night
watches
were
chaunged
.
Exod
14.
The
fourth
watche
was
the
morning
watch
,
of
the
which
there
is
mencion
made
in
the
fourtenthe
of
Exodus
.
God
oftentymes
tyreth
his
seruants
to
the
vtmost
.
This
is
a
singuler
and
comfortable
example
,
by
the
which
Christe
declareth
that
although
hee
bringeth
not
presente
helpe
to
those
that
are
his
,
yet
notwithstanding
hee
will
not
forsake
them
,
but
will
helpe
in
due
time
.
Howsoeuer
these
Dyscyples
of
Christe
laboured
in
daunger
,
they
perishe
not
but
are
preserued
.
Let
vs
leaue
therefore
that
yeares
,
monethes
,
dayes
,
howers
,
and
moments
are
in
his
power
,
and
let
vs
not
prescribe
vnto
him
any
time
,
but
rather
let
vs
(
as
the
Apostell
sayth
)
tarrye
the
Lords
leysure
.
Walking
on
the
Sea
M.
In
that
Christe
walked
vppon
the
rough
,
boysterous
,
and
raging
sea
,
it
was
then
an
argument
,
that
hee
was
Lord
of
the
swelling
sea
:
the
which
sea
was
so
vnable
,
to
destroye
his
Dysciples
,
that
it
was
constrayned
for
all
the
raging
,
to
giue
waye
vnto
Christ
to
come
vnto
them
.
Wee
haue
therefore
such
and
so
excellent
a
Lord
,
euen
the
Lorde
oure
God
,
whych
notwithstanding
all
the
seas
and
swelling
flouds
of
this
world
will
deliuer
vs
.
So
great
is
his
power
.
26.
And
when
the
Dysciples
sawe
him
walking
on
the
Sea
,
they
were
troubled
sayinge
,
it
is
some
spyrite
,
and
they
cryed
oute
for
feare
.
And
when
the
Dysciples
sawe
A.
Here
it
followeth
how
the
Dyscyples
were
afrayde
and
amazed
at
the
syght
of
Chryst
.
Sayinge
it
is
some
Spirite
S.
The
Greeke
translator
,
hath
translated
the
Gréeke
word
Phantasma
into
the
Latine
woorde
Spectrum
,
whiche
betokeneth
an
Image
or
figure
in
a
mans
imagination
.
Wherevppon
in
the
Englishe
translation
wée
fynd
this
worde
spirite
.
C.
But
when
as
necessitye
did
greatly
vrge
the
Disciples
to
loke
and
long
for
their
masters
presence
,
it
was
a
token
of
to
much
lumpishe
dulnesse
to
be
troubled
with
the
sight
of
him
,
as
with
the
sighte
of
a
spyrite
.
For
thys
cause
the
Euangelyst
Marke
sayth
,
that
their
hartes
were
blinded
,
&
that
they
remembred
not
the
fiue
loaues
For
by
that
myracle
they
were
sufficiently
taughte
that
Christ
was
not
destitute
of
Diuyne
power
to
helpe
those
that
are
his
:
and
that
hée
carefullye
sought
to
helpe
,
whereas
necessitye
required
.
Therfore
now
they
wel
deserued
to
haue
their
grosse
dulnes
reprehended
,
seinge
they
called
not
to
minde
that
heauenlye
power
which
being
shéewed
but
the
daye
before
,
should
haue
remayned
freshe
before
their
eyes
.
It
is
most
certaine
&
true
that
they
were
amazed
by
reason
of
their
forgetfulnes
,
not
consideringe
as
they
oughte
the
myracles
that
were
so
latelye
done
before
by
the
which
they
should
haue
greatlye
profited
.
But
their
blyndnes
is
chieflye
reproued
,
because
they
applyed
not
theyr
mindes
to
consider
the
deity
of
Christ
of
the
which
,
the
multiplying
of
the
fyue
loaues
,
was
a
sufficient
confirmation
and
proofe
.
Notwithstanding
the
wordes
of
the
Euangelyste
Marke
,
expresse
two
thinges
:
first
that
they
did
not
well
way
the
glorye
of
Christ
which
was
shewed
in
multiplying
the
fyue
loaues
:
secondly
hee
shéeweth
the
cause
,
which
was
the
blyndnes
of
their
hartes
.
Mans
minde
is
blinde
.
The
whych
thing
was
not
onelye
noted
of
the
Euangelyst
to
the
setting
forth
of
the
greatnes
of
the
faulte
,
but
also
to
the
end
wée
beyng
admonished
of
the
blindnes
of
our
mindes
,
shoulde
craue
newe
eyes
at
the
hande
of
God
.
It
was
truly
(
as
wée
said
euen
now
)
to
brutishe
a
kinde
of
ignoraunce
,
not
to
féele
the
palpable
power
(
as
it
were
)
of
God
.
Notwithstanding
because
all
mankinde
is
infected
with
the
same
disease
,
the
Euangelyst
Marke
endeuoureth
himselfe
to
make
mencion
of
this
blyndnes
,
to
the
end
wée
might
know
that
it
is
no
new
thing
to
see
men
blinde
in
the
manifeste
light
of
Gods
workes
,
vntill
they
be
illuminated
from
aboue
,
as
sayth
Moyses
:
De●…
Hitherto
the
Lord
hath
not
giuen
thée
a
hart
to
vnderstand
.
And
althoughe
by
the
name
of
hart
,
the
wil
or
affection
of
man
is
oftentymes
noted
,
yet
notwithstanding
in
that
place
of
Marke
and
in
this
sentence
of
Moyses
,
it
is
taken
for
the
mynd
of
man
.
Bu.
Furthermore
,
that
spirits
are
oftentimes
set
before
the
eyes
of
men
,
it
is
no
vayne
opinion
.
Man
truly
,
S●…
an●…
oftentimes
imagineth
throughe
the
corrupt
humors
of
his
brayne
,
that
hee
séeth
those
things
,
which
in
deede
hee
seeth
not
,
&
which
are
not
at
all
:
but
sometimes
,
&
not
sildome
,
certayne
spirites
appeare
vnto
men
,
not
without
the
iust
iudgement
of
God
,
by
the
mynistery
both
of
good
&
euill
spirits
,
instructing
and
admonishinge
men
,
or
els
accusing
,
and
laying
violence
on
the
vnbeléeuing
,
and
louers
of
darkenes
:
It
is
commonlye
sayd
that
spirits
do
appeare
vnto
men
:
&
because
they
do
oftentimes
hurt
those
to
whom
they
do
appeare
,
and
that
for
the
imbecillitye
of
theyr
fayth
,
therefore
many
are
afrayde
of
spirites
.
This
trouble
therfore
which
came
through
the
opinion
and
persuation
of
the
sighte
of
a
spirite
did
greatlye
batter
and
shake
the
mynds
of
the
Disciples
.
For
so
it
happeneth
vnto
vs
oftentimes
:
that
wee
are
vexed
and
disquieted
with
vaine
feare
,
when
wée
dreade
the
befall
of
some
euill
which
is
farre
from
vs
:
or
could
not
hurt
vs
if
it
were
presente
before
our
face
.
The
selfe
same
Apostels
that
wée
read
of
here
,
Luk●…
when
they
sawe
Chryst
to
be
rysen
agayne
from
deathe
,
thinking
that
they
saw
a
spirite
,
were
wonderfully
troubled
and
afrayde
.
F●●
tim●…
aw●…●…ces
〈◊〉
Feare
oftentimes
bereueth
and
spoyleth
men
of
their
sences
,
it
blindeth
or
obscureth
the
eye
sight
,
it
dulleth
the
eare
and
it
drowneth
memorye
.
The
darkenes
of
the
night
might
helpe
to
excuse
the
Apostels
:
notwithstanding
in
that
they
thought
Christ
to
be
a
spirite
,
it
is
to
be
attributed
to
their
ingratitude
&
vnbeleefe
,
as
it
is
sayd
before
.
C.
So
oftentimes
it
happeneth
vnto
vs
.
A
For
how
commeth
it
to
passe
that
wee
know
not
God
to
be
nere
vnto
vs
?
surelye
because
wée
know
not
,
●…itude
〈◊〉
vs
to
〈◊〉
God.
but
forget
the
benefits
that
hée
bestoweth
vppon
vs
.
Who
féeleth
not
the
power
of
GOD
which
by
so
manye
wayes
and
meanes
hée
hath
reuealed
?
If
wée
were
so
thanckefull
as
wée
oughte
to
be
,
wée
should
haue
a
thousand
buckelers
against
the
temptacions
of
Sathan
.
But
because
wée
remember
not
the
mercye
of
God
,
this
thing
that
Mathew
speaketh
of
hapeneth
vnto
vs
,
that
is
to
say
,
wée
perswade
our selues
wée
sée
spirits
,
whereas
God
goeth
about
to
blesse
vs
with
his
benefits
.
Wée
should
neuer
be
quayled
or
ouerthrowne
by
anye
temptacion
,
if
wée
would
remember
euery
hower
the
benefyts
which
God
bestoweth
vpon
vs
.
But
wée
in
the
manifest
light
refuse
to
sée
.
And
they
cryed
out
for
feare
A.
By
this
outcrye
they
manifestly
declare
and
testifye
that
they
are
beset
with
vehement
terror
and
grieuous
feare
.
27.
But
strayghte
waye
Iesus
spake
vnto
them
saying
:
be
of
good
cheare
,
it
is
I
,
be
not
a
frayde
.
But
strayght
waye
Iesus
spake
C.
Because
Christ
is
not
acknowledged
to
be
a
delyuerer
,
when
in
déede
hée
offereth
himselfe
,
hée
calleth
vnto
his
Dysciples
by
woorde
of
mouthe
to
the
ende
they
might
knowe
him
,
whose
ingratitude
and
vnbeléefe
he
forgeueth
:
for
hée
comforteth
them
sayinge
,
Be
of
good
cheere
A.
That
is
to
saye
doubt
not
,
but
beléeue
that
I
your
Lorde
and
Mayster
speake
vnto
you
.
Be
not
a
frayde
,
C.
As
if
hée
should
haue
sayd
,
after
that
they
knew
him
to
be
present
with
them
,
they
had
good
occasion
to
hope
well
:
but
because
terror
had
nowe
possessed
theyr
mindes
,
hée
reproueth
the
same
least
it
should
hynder
,
and
stay
their
trust
,
not
that
they
could
be
quight
voyde
of
feare
,
and
haue
nothing
but
mere
ioye
and
gladnes
:
but
because
it
was
necessarye
to
mittigate
and
asswage
the
feare
,
●…t●…●…e
least
that
thereby
theyr
trust
should
quight
be
ouerwhelmed
.
And
although
the
voyce
of
the
Sonne
of
God
is
a
deadly
voyce
,
&
his
presence
terrible
to
the
reprobate
,
yet
notwithstanding
to
the
Godly
it
worketh
another
manner
of
effecte
.
For
in
them
it
worketh
peace
of
conscience
,
and
a
sure
trust
and
confidence
,
by
the
which
wee
ouercome
fleshly
terrors
and
feares
.
But
hereby
it
commeth
to
passe
that
blind
tumults
,
and
hurlye
burlyes
,
do
molest
and
trouble
vs
:
because
wée
being
vnthanckfull
and
vngodly
,
do
not
set
before
vs
the
buckeler
of
the
infinite
benefits
of
God
bestowed
vppon
vs
,
the
which
being
well
wayed
&
considered
are
sufficient
to
gard
,
&
defend
vs
.
This
voyce
of
Christ
was
familiar
&
knowne
to
his
Dysciples
because
they
were
daily
conuersant
with
him
.
Luke
24.
The
like
words
hée
spake
vnto
them
after
his
resurrection
saying
,
it
is
I
,
be
not
afrayde
.
And
now
althoughe
it
were
hye
time
to
helpe
when
Christ
appeared
,
yet
notwithstandinge
the
tempest
ceassed
not
by
and
by
,
vntill
the
Dysciples
were
better
come
vnto
themselues
bothe
to
desyer
helpe
,
&
also
to
hope
for
his
grace
and
sauoure
.
And
here
wée
muste
note
,
that
the
Lorde
doth
oftentimes
vppon
good
consideration
,
differre
the
healthfull
helpe
which
hee
hath
alwayes
in
his
hand
.
28.
Peter
answered
hym
and
sayde
:
Lord
if
it
be
thou
,
bid
mee
come
vnto
thee
on
the
water
.
Peter
answered
him
A.
Such
was
the
rashe
zeale
alwayes
of
Peter
.
Hee
desyreth
to
be
with
Christ
,
nothing
regarding
the
imbecillity
of
his
fayth
.
Lord
if
it
be
thou
C.
The
condition
which
Peter
addeth
here
plainly
declareth
that
his
faith
is
not
yet
rype
.
Lord
if
it
be
thou
(
sayth
hee
)
byd
mée
come
vnto
thee
on
the
water
.
Why
doth
Peter
speake
so
doubtfullye
when
hee
hard
the
voyce
of
Christ
,
and
knew
by
his
voyce
that
it
was
hee
?
Surely
in
so
small
and
weake
a
fayth
the
feruent
desyer
of
a
rashe
mynde
bursteth
forth
.
For
hée
should
haue
measured
himself
according
to
his
measure
,
and
should
rather
haue
desyered
of
Christ
the
encrease
of
his
fayth
the
which
being
graunted
he
might
at
the
lengthe
haue
gone
ouer
sea
and
mountaynes
:
but
now
withoute
the
winges
of
faith
hée
rashly
desyreth
to
flee
,
and
hauinge
small
credit
to
the
voyce
of
Christ
,
hée
desyereth
to
walke
vppon
the
water
as
vppon
the
hard
ground
.
Notwithstanding
there
is
no
doubt
,
but
that
this
affection
sprange
of
a
good
beginning
:
but
because
it
slyded
into
a
vicious
excesse
,
and
wicked
extremity
,
it
hath
loste
the
praise
of
goodnes
.
And
herevppon
it
came
to
passe
that
Peter
receyued
the
iust
recompence
of
his
rashnes
.
Rashe
zeale
.
Wherefore
the
faythfull
are
taught
by
this
example
to
beware
of
to
much
hast
.
If
the
Lord
call
vs
to
any
thinge
it
is
our
parts
to
runne
bouldly
:
but
hée
which
runneth
beyond
that
marke
,
and
passeth
his
race
,
shall
féele
at
the
lengthe
by
euill
successe
what
it
is
to
go
beyonde
his
boundes
.
M
It
had
bene
good
for
Peter
that
hée
had
had
experience
of
the
imbecillity
of
his
faythe
,
and
of
the
present
power
of
the
Lorde
,
&
that
he
had
learned
to
thinke
modestly
of
himself
,
not
in
extollinge
himselfe
aboue
others
,
as
though
hée
had
played
the
man
,
and
done
some
notable
acte
.
Trulye
his
desyer
séemeth
very
preposterous
:
hée
would
runne
beyonde
the
Marke
,
when
as
hée
had
not
well
wayed
his
imbecillitye
and
imperfection
.
Wée
must
not
desyer
more
then
wée
oughte
,
neyther
must
wee
take
those
things
in
hand
which
excede
our
strength
,
specially
when
there
is
no
néede
,
but
euerye
man
must
counte
with
him selfe
what
,
and
howe
muche
hée
hath
receyued
of
the
Lord.
29.
And
hee
sayde
come
:
And
when
Peter
was
come
downe
out
of
the
ship
,
he
walked
on
the
water
to
go
to
Iesus
.
Question
.
And
hee
sayde
come
C.
It
may
here
be
demaunded
why
the
Lord
graunted
to
Peters
request
:
for
by
this
meanes
hee
séemeth
to
allow
it
.
Aunswere
.
This
question
may
easely
be
answered
,
that
the
Lord
sometimes
doth
verye
well
forese
in
denyinge
those
thinges
which
wee
aske
,
and
sometimes
for
the
beste
hée
doth
graunt
our
requeste
though
it
be
not
expedient
,
that
wée
hauing
experience
and
tryall
of
our
owne
folly
,
may
yelde
our selues
vnto
him
.
So
in
time
hee
frameth
his
faythfull
seruantes
to
sobrietye
and
modestye
,
in
yelding
vnto
them
more
then
is
necessarye
.
Furthermore
in
that
this
profited
Peter
and
the
rest
,
it
doth
profite
vs
also
at
this
daye
.
The
power
of
Christe
dothe
more
brightly
shyne
in
the
person
of
Peter
,
in
that
hée
followed
Christ
vpon
the
water
,
then
if
Christ
had
walked
alone
vpon
the
same
.
Peters
infirmity
is
common
to
al
men
.
For
Peter
beinge
come
vppon
the
sea
,
and
seinge
his
owne
infirmitye
was
contrayned
to
acknowledge
the
power
of
God
,
and
to
call
vnto
the
Lord
for
helpe
.
So
that
Christ
,
notwithstanding
his
infirmity
)
most
gently
stayed
him
,
&
would
not
suffer
him
to
be
drowned
.
The
like
happeneth
daylye
vnto
vs
:
for
as
Peter
began
to
syncke
so
soone
as
hee
was
possessed
with
feare
:
euen
so
the
flowinge
and
vayne
cogitacions
of
the
fleshe
,
herevppon
bring
to
passe
that
wee
syncke
euen
in
the
midest
of
our
busines
:
Notwithstanding
the
Lord
beareth
with
our
weaknes
,
and
reacheth
foorth
his
hande
,
that
the
water
mighte
not
altogether
ouerwhelme
vs
.
Hee
walked
on
the
water
to
go
to
Iesus
.
M.
This
place
confuteth
the
Maniches
,
Th●…
of
〈◊〉
●…chies
.
and
suche
like
heretiques
which
denyed
the
truth
of
the
humaine
nature
of
Christe
,
saying
that
his
body
was
not
a
true
body
,
but
a
phantasticall
body
.
Thus
they
reasoned
to
vphoulde
their
error
:
it
pertayneth
not
to
a
true
and
perfect
body
to
walke
on
the
sea
:
but
Christ
walked
vppon
the
sea
:
therefore
hee
had
no
true
or
reeall
bodye
,
but
a
phantasticall
body
.
These
men
consider
nothinge
more
to
be
in
Christe
then
in
a
bare
man
,
as
thoughe
it
were
impossible
to
God
to
helpe
a
humaine
body
from
sinking
in
the
sea
.
But
what
say
they
vnto
this
that
Peter
at
the
commaundemente
of
Christ
walked
vppon
the
sea
?
Why
do
they
not
consider
that
hee
whiche
caused
Peter
to
walke
vppon
the
sea
with
a
humaine
body
,
can
much
more
easlye
hymselfe
do
the
like
?
They
should
way
the
power
of
Christe
,
if
not
in
his
owne
deede
,
yet
at
least
by
the
deede
of
Peter
.
30.
But
when
hee
sawe
a
mighty
wynde
,
hee
was
afrayde
:
and
when
hee
began
to
sincke
,
hee
cryed
sayinge
Lorde
saue
mee
.
But
when
hee
sawe
a
mightye
,
B.
In
that
Peter
walked
vppon
the
water
,
it
is
to
be
attributed
vnto
his
fayth
,
F●●●…reth●…●…ger
.
to
the
which
al
thinges
are
possible
:
but
now
that
he
beginneth
to
drowne
his
distrust
is
suffiētlye
bewrayed
.
For
as
by
fayth
wee
ouercome
all
daungers
,
D●…
ge●●
da●●
so
by
distrust
we
faint
and
sincke
in
the
smalest
perill
wee
come
vnto
The
beginning
therefore
of
Peters
synckinge
was
his
distruste
,
which
had
more
regarde
to
the
boysterousnes
of
the
wind
then
to
the
force
of
Chrystes
word
,
by
the
which
he
said
,
come
.
Furthermore
this
sinking
of
Peter
was
a
punishment
of
his
vnlawfull
petition
.
Lord
saue
mee
C.
Peter
seing
the
euill
successe
of
his
rashnes
,
hée
appealeth
to
the
mercye
of
Christ
.
Wherefore
let
vs
(
although
wée
are
worthely
punished
)
come
vnto
Christ
that
hee
may
haue
mercye
vppon
vs
,
and
helpe
vs
,
howe
little
soeuer
wée
deserue
the
same
.
31.
And
immediatly
Iesus
stretched
forth
his
hand
,
and
caught
him
and
said
vnto
him
,
O
thou
of
lyttle
fayth
,
wherefore
diddest
thou
doubt
?
And
immediatelye
Iesus
M.
Here
wee
haue
an
example
of
the
helpe
of
God
,
how
readye
the
same
is
to
delyuer
from
perill
all
such
as
call
vppon
him
.
That
which
happened
vnto
Peter
happeneth
oftentimes
vnto
vs
,
for
when
soeuer
wée
are
deliuered
from
perill
and
daunger
,
and
from
affliction
:
what
other
thing
is
done
than
this
that
wée
read
of
here
.
Thus
sayd
the
Prophete
Dauid
,
〈◊〉
.
18.
●…firmi●…
borne
〈◊〉
at
the
〈◊〉
god
.
hée
shall
sende
downe
from
the
heyght
to
fetch
mée
,
and
shall
take
me
,
out
of
many
waters
.
The
Lord
doth
alwayes
beare
with
our
infirmity
,
when
wée
fly
vnto
him
how
soeuer
we
deserue
to
be
forsaken
.
O
thou
of
lyttle
fayth
Iesus
teacheth
Peter
that
the
daunger
which
hee
feared
,
came
not
of
the
waues
,
or
of
the
wind
,
but
of
the
weakenes
of
his
fayth
,
&
therefore
putting
out
his
hande
to
helpe
him
hée
rebuketh
him
and
sayth
.
O
thou
of
little
fayth
why
diddest
thou
doubt
?
For
it
is
not
sufficiente
to
haue
a
vehemente
fayth
for
a
time
,
but
wée
must
haue
a
constant
and
continuall
fayth
:
neyther
must
we
haue
only
respecte
to
the
greatnes
of
the
daunger
,
&
what
wée
are
able
to
do
,
but
wée
must
haue
respect
what
wée
are
able
to
bring
to
passe
by
constant
fayth
in
Christ
.
C.
Wherfore
Christ
saueth
Peter
so
gentlye
,
that
notwithstanding
hee
winketh
not
at
his
fault
,
for
hée
openlye
condemneth
the
weaknes
of
his
fayth
.
●…tion
.
Notwithstanding
it
may
be
demaunded
whether
euerye
feare
doth
argue
and
betoken
a
defecte
or
wante
of
fayth
,
for
the
woordes
of
Christe
seeme
to
proue
that
there
is
no
doubting
or
feare
where
faith
rayneth
.
Aunswere
.
It
maye
be
aunswered
that
doubting
which
is
directlye
contrarye
to
faith
is
here
reprehended
by
Christ
.
It
maye
be
that
a
man
may
doubt
,
and
not
offend
,
namely
when
the
word
of
God
is
not
agaynst
him
,
by
the
which
he
mighte
be
perswaded
.
But
the
cace
of
Peter
was
otherwyse
,
who
beinge
instructed
by
the
commaundement
of
Christ
,
and
hauing
all
ready
experience
of
his
power
,
swerued
notwithstandinge
from
that
double
foundacion
and
grounde
,
to
vayne
and
peruerse
feare
.
M.
Wée
are
taught
therfore
by
this
that
wée
haue
neede
of
constant
fayth
in
the
middest
of
the
raginge
flouds
of
this
world
,
which
threaten
destruction
vnto
vs
,
when
wée
make
hast
to
com
vnto
Christ
.
Peter
toke
this
iorney
in
hand
being
daungerous
with
a
greate
fayth
and
feruente
heate
,
but
before
hee
came
halfe
waye
hee
was
cooled
,
hée
continued
not
as
hée
began
.
Perseuerance
and
constancy
must
be
in
him
that
followeth
Christ
.
A.
Wherefore
let
vs
pray
vnto
the
Lord
to
geeue
vnto
vs
not
onely
the
earnestnes
of
fayth
,
but
also
a
constancye
and
perseuerance
to
continue
in
the
same
to
the
ende
.
32.
And
when
they
were
come
into
the
ship
the
wind
ceassed
,
B.
That
is
to
saye
when
the
Lord
Iesus
and
Peter
were
come
into
the
shippe
.
By
the
woordes
of
Iohn
which
saythe
:
Then
woulde
they
haue
receyued
hym
into
the
Ship
,
and
immediatlye
the
Ship
was
at
the
Lande
whyther
they
wente
:
it
might
seeme
to
be
gathered
that
Iesus
went
not
into
the
Ship
at
all
,
were
it
not
for
Mathewe
and
Marke
,
which
by
expresse
wordes
affyrme
the
same
.
A.
Thus
therefore
the
wordes
of
Iohn
,
and
the
other
Euangelystes
maye
be
vnited
,
as
if
they
should
haue
sayde
.
Then
would
they
haue
receyued
him
into
the
ship
and
hee
went
into
the
Ship
to
them
,
and
when
Christe
and
his
Disciples
were
in
the
Ship
together
the
wind
ceassed
.
M.
Here
wee
learne
that
there
is
no
storme
or
wynde
so
boysterous
,
but
that
Christe
is
able
to
quyet
and
calme
the
same
.
For
it
is
hée
alone
which
can
send
and
mayntayne
aswell
the
externall
as
the
internall
peace
of
his
Church
,
the
which
hée
hath
declared
oftentimes
.
33
Then
they
that
were
in
the
ship
came
and
worshipped
him
,
sayinge
:
of
a
truth
thou
arte
the
sonne
of
God.
Then
they
that
were
in
the
A.
Nowe
it
followeth
what
came
to
passe
after
the
finishing
of
this
excellent
myracle
.
They
that
were
in
the
ship
seing
the
power
of
Christe
and
the
present
helpe
which
hee
broughte
in
so
great
trouble
came
and
worshipped
him
saying
,
Of
a
truth
thou
art
the
sonne
of
God
C.
This
was
spoken
not
onelye
of
the
Disciples
,
but
also
of
the
Marriners
,
and
others
that
were
in
the
ship
.
They
therefore
which
as
yet
had
not
giuen
sufficient
credit
vnto
him
,
now
at
a
sodaine
confesse
him
to
be
the
sonne
of
God
,
by
the
whych
voyce
they
attribute
vnto
him
the
honor
of
the
Messias
.
For
althoughe
this
highe
misterye
was
not
commonlye
knowne
,
howe
that
the
sonne
of
God
should
be
reuealed
in
the
flesh
:
yet
notwithstanding
they
had
learned
out
of
the
Prophetes
,
the
hée
which
shoulde
come
to
redeeme
mankinde
,
should
be
called
the
sonne
of
God
,
and
they
which
celebrate
the
glorye
of
Christ
with
this
tytle
,
sufficiently
declare
that
they
beléeue
in
Christ
.
Myracles
serued
to
set
forth
the
glorye
of
God.
M.
Here
wée
sée
that
the
myracles
of
Christe
serued
to
this
vse
,
namely
to
testifye
of
the
power
of
God
,
whereof
hée
was
the
minister
,
although
he
by
his
power
wrought
the
myracles
,
by
the
which
hée
moued
men
to
behold
the
glory
of
God
.
These
things
are
to
be
noted
againste
the
false
myracles
that
are
attributed
vnto
sainctes
.
34.
And
when
they
were
gone
ouer
,
they
came
into
the
land
of
Genesareth
.
C.
The
Euangelistes
speake
here
of
that
place
which
toke
the
name
,
&
was
so
called
of
a
certayne
lake
:
but
wée
will
not
stand
vpon
the
denomination
of
the
place
,
because
it
is
no
matter
of
importance
.
35.
And
when
the
men
of
the
place
had
knowledge
of
him
,
they
sent
out
messengers
into
all
that
countrey
rounde
aboute
the
coaste
,
and
broughte
vnto
him
all
that
were
sicke
.
A.
Now
the
myracle
which
was
wrought
vppon
the
sea
,
brought
his
fame
through
a
great
part
of
that
Countrey
,
insomuch
that
all
they
which
were
touched
with
the
loue
of
God
,
preached
the
glorye
of
the
sonne
of
God
.
C.
The
Euangelyst
therfore
doth
testifye
that
the
glory
of
Christ
was
not
reueled
by
two
or
thrée
myracles
alone
,
but
that
all
that
Countrey
or
part
of
Iewrye
was
filled
with
manye
testemonyes
,
the
fame
whereof
might
easely
come
to
Ierusalem
and
to
other
Citties
&
Townes
ther
abouts
.
Wherevppon
wee
gather
how
filthye
and
howe
wicked
the
ingratitude
of
that
countreye
and
people
was
,
which
maliciouslye
,
and
disdaynfullye
shut
their
eyes
at
the
manifest
brightnes
of
Gods
glory
:
yea
which
went
about
so
much
as
in
them
laye
to
extinguishe
the
same
.
But
now
it
is
our
partes
in
this
so
great
a
heape
and
multitude
of
myracles
to
acknowledge
wherefore
and
to
what
ende
Christ
came
,
Chri●…
Phis●…
namely
to
be
a
Phisition
to
heale
all
oure
disseases
were
they
neuer
so
incurable
.
And
therefore
it
shal
be
good
to
remember
that
place
of
the
Prophete
Esaye
which
the
Euangeliste
Mathew
alledged
at
the
first
:
saying
,
Math●…
Esay●…
he
toke
on
him
our
infirmities
,
and
bare
our
sicknesses
.
And
althoughe
hee
bee
not
on
the
earth
at
this
daye
,
yet
notwithstandinge
it
is
most
certaine
that
hee
sendeth
those
graces
and
blessinges
now
from
heauen
,
whereof
hée
gaue
vs
a
visible
documente
,
when
hee
was
on
the
earth
.
But
because
euery
man
is
infected
with
all
maner
of
disseases
,
vntill
suche
time
as
hée
heale
them
,
let
vs
not
onely
offer
our selues
vnto
him
,
but
also
let
vs
séeke
to
bringe
others
vnto
him
,
which
haue
neede
of
the
like
health
and
remedy
:
A.
as
these
men
did
which
Broughte
vnto
him
all
that
were
sicke
M.
For
this
is
the
nature
of
loue
,
The●…
charit●…
to
haue
no
man
contented
with
his
priuate
fruishion
of
Christe
,
but
to
make
the
same
common
also
to
his
neyghboures
and
bretherne
.
36.
And
besought
him
that
they
mighte
toutche
the
hem
of
his
vesture
only
.
And
as
many
as
touched
it
were
made
safe
.
B.
It
is
likely
that
these
men
were
superstitious
,
when
as
they
restrayned
the
grace
of
Christe
to
the
toutchinge
of
his
vesture
:
but
thereby
they
defrauded
him
of
his
due
honour
,
when
as
they
beleeued
not
the
simplenes
of
his
worde
to
be
of
sufficiente
power
.
But
least
hée
should
quench
the
smoking
flaxe
,
hee
applyeth
himselfe
to
their
rudenes
.
Notwithstanding
here
is
no
occasion
offered
,
wherby
they
should
please
themselues
,
which
séeke
the
grace
of
god
in
word
,
or
in
garments
when
as
S.
Paule
plainlye
saith
,
〈◊〉
.
2.
that
wée
oughte
not
to
conceyue
anye
thing
of
Christ
vnlesse
it
be
worthy
of
his
spiritual
and
heauenly
glory
Their
infirmity
was
to
be
borne
withall
for
a
time
,
which
not
knowinge
Christe
to
be
God
,
sought
to
haue
a
more
perfect
knowledge
of
him
.
But
now
that
hée
filleth
both
heauen
and
earth
with
the
odor
of
his
grace
it
is
not
méete
that
wée
should
apprehend
the
sauing
health
which
hée
offereth
from
heauen
with
oure
eyes
and
hands
,
but
with
a
pure
fayth
.
〈◊〉
9.
A.
As
concerning
the
touching
of
the
hem
of
Christes
vesture
read
the
.ix.
Chapter
before
handled
.
The
.xv.
Chapter
.
THen
came
to
Iesus
Scribes
and
Phariseys
(
which
were
come
from
Ierusalem
)
sayinge
.
Then
came
to
Iesus
Scribes
Bu.
In
this
Chapter
the
Euangelist
hath
writen
,
as
concerning
the
traditions
of
men
.
C.
The
which
Chapter
is
worthye
to
be
noted
,
because
a
vyce
no
lesse
hurtful
than
common
is
here
reproued
and
condemned
.
Wée
sée
how
wanton
,
and
diuers
,
men
be
in
worshipping
and
seruing
God
.
For
they
inuent
and
deuyse
daylye
new
worshippings
:
and
the
more
wise
that
euery
man
would
séeme
to
be
,
the
more
he
seketh
to
shew
forth
the
same
in
deuysing
howe
to
serue
God
.
Wée
speake
not
of
forreyners
,
but
of
the
househould
of
the
Church
of
Christe
,
whom
God
specially
hath
aduaunced
to
this
honor
,
that
hée
hath
geuen
them
a
playne
and
prescript
rule
of
Godlines
in
their
mouth
.
God
hath
prescribed
and
appointed
how
he
wil
be
worshipped
of
vs
,
and
in
his
Law
hée
hath
set
downe
vnto
vs
perfect
holines
.
Notwithstanding
,
a
greater
sorte
take
vppon
them
to
adde
,
&
ioyne
to
,
many
of
their
additions
,
as
though
it
were
a
light
and
small
matter
,
yea
a
thing
friuolous
and
vayne
to
obey
God
and
to
keepe
that
which
hée
commaundeth
.
They
which
are
of
any
auctoritye
and
credit
,
Traditions
thrust
in
by
men
.
thrust
in
their
comments
and
expositions
to
the
same
end
and
purpose
,
as
though
they
had
somewhat
more
perfecte
then
the
word
of
God
.
Then
by
lyttle
and
lyttle
it
groweth
to
be
a
lawe
and
a
cruell
and
violente
rule
:
because
when
men
haue
once
gotten
lycence
and
auctoritye
to
commaunde
,
they
by
and
by
precisely
and
straytely
requyre
the
obseruation
of
their
lawes
,
and
will
in
no
wise
suffer
the
least
iot
or
titill
of
the
same
eyther
by
contempte
,
or
by
negligence
to
be
omitted
.
But
in
the
meane
time
the
worship
of
God
(
whose
beginning
and
head
is
obedience
)
is
viciated
and
polluted
wyth
theyr
vayne
traditions
.
Yea
theyr
auctoritye
is
preferred
before
the
auctoritye
which
belongeth
vnto
God
.
So
that
by
this
meanes
the
common
sorte
of
people
are
constrayned
violently
,
and
tyrannicallye
to
applye
theyr
whole
studye
vnto
tryfles
.
But
this
place
teacheth
first
that
all
fayned
worshippings
,
are
displeasaunt
vnto
God
,
because
hée
himselfe
will
be
heard
alone
,
to
the
end
he
might
fasshion
and
frame
vs
according
vnto
his
wyll
to
true
godlines
:
Secondly
that
they
loose
theyr
laboure
,
which
being
not
contente
with
the
onely
lawe
of
God
weary
themselues
in
obseruing
the
traditions
of
men
:
Thirdlye
this
place
teacheth
that
there
is
greate
iniurye
done
vnto
God
,
when
the
comments
of
men
are
so
highlye
extolled
that
the
Maiestye
of
his
Lawe
is
eyther
obscured
,
or
els
the
reuerence
of
the
same
is
qualifyed
.
Which
were
come
from
Ierusalem
Bu.
As
in
these
our
dayes
the
schole
of
the
Deuines
,
and
the
colleges
of
Moonkes
haue
their
censors
,
and
ouerséers
of
learninge
,
which
heretiques
call
inquisitors
of
euill
manners
:
Scribes
.
so
that
vniuersitye
of
Ierusalem
,
and
conuenticle
of
the
Phariseys
,
had
their
ouerséers
and
inquisitors
of
learning
and
Doctrine
,
which
in
this
presente
place
are
called
Scribes
,
that
is
to
saye
,
lettered
,
learned
,
and
interpretoures
of
the
Lawe
.
C.
Notwythstanding
for
what
purpose
they
came
nowe
vnto
Christe
,
is
not
expressed
:
yet
it
is
lykelye
,
that
they
being
moued
and
styrred
by
this
fame
,
came
to
learne
at
hys
handes
if
that
hee
myghte
seeme
vnto
them
a
fit
master
:
and
it
may
be
that
they
were
sent
to
spye
and
to
vew
the
behauiour
of
Christ
.
Bu
So
at
the
first
they
sente
messengers
vnto
Iohn
because
(
as
they
thought
)
he
went
about
some
new
thing
.
Iohn
.
1.
C.
But
what
soeuer
the
occasion
of
theyr
comming
was
because
they
brought
with
them
a
proude
stomake
and
loftye
countenaunce
,
the
least
offence
might
easly
exasperate
&
prouoke
them
to
byte
Christ
.
Wherby
wee
may
see
how
hard
a
thing
it
is
to
bring
them
vnto
sounde
doctrine
in
whom
there
rayneth
ambition
&
a
desyer
to
rule
:
but
specially
such
as
are
adicted
to
ceremonies
,
who
when
they
haue
a
wonted
vse
and
custome
to
mayntaine
the
same
will
admit
no
newnes
,
but
absolutely
do
condemne
what
soeuer
is
vnwonted
.
To
be
short
ther
is
nothing
,
neyther
can
anye
thinge
be
imagined
more
imperious
loftye
and
proude
then
these
kind
of
men
.
What
these
Scribes
&
Phariseys
were
wée
haue
shewed
before
.
2.
Why
do
thy
Disciples
transgresse
the
traditions
of
the
elders
?
for
they
washe
not
their
hands
when
they
eate
bread
.
Why
do
thy
Disciples
M.
Behold
in
what
thing
the
enuious
Scribes
&
Phariseys
those
holy
ones
which
came
from
Ierusalem
,
begin
to
calumniate
Christ
the
teacher
of
verity
and
trothe
.
They
find
not
falt
here
with
the
negligent
obseruing
of
the
lawe
of
God
,
but
for
the
violatinge
of
mens
traditions
they
accuse
Christ
.
Neither
do
they
say
,
wherfore
do
thy
disciples
transgresse
our
traditions
,
but
the
traditions
of
the
elders
,
when
as
notwithstanding
they
had
more
respect
vnto
themselues
then
to
the
elders
:
but
they
séeke
to
greue
and
burthen
Christ
with
the
auctority
of
the
elders
.
Papistes
alleadge
traditions
.
In
like
manner
there
are
som
at
this
day
which
continually
obiecte
the
fathers
,
the
Church
,
and
the
counsels
:
as
though
the
religion
of
Christian
men
stode
in
the
obseruation
of
mens
traditions
and
as
thoughe
the
neglecters
of
the
same
were
enemyes
of
the
Church
,
&
the
kepers
,
frends
.
C.
But
seing
the
controuersie
standeth
vpon
humaine
traditions
,
this
question
pertayneth
nothing
at
all
to
pollitique
lawes
,
the
vse
&
scope
wherof
pertayneth
to
another
ende
,
then
to
determyne
and
appoint
how
God
shal
be
worshipped
.
Wherfore
seing
that
ther
is
a
difference
of
humaine
traditions
wée
must
vse
a
certaine
distinction
.
Th●●
of
tr●…
For
some
of
them
are
manifestly
vngodly
&
wicked
because
they
appoynt
false
worshippings
quite
contrary
&
repugnant
to
the
word
of
God
.
Some
do
mingle
the
worship
of
God
wyth
prophane
tryfles
,
and
so
do
vitiate
&
defyle
the
purity
of
the
same
.
And
other
some
which
haue
a
better
cooller
&
shew
,
and
are
not
infected
with
any
notable
fault
,
are
notwithstanding
disalowed
and
condemned
,
because
they
are
thought
to
be
necessary
to
the
worship
of
God
:
and
thus
the
mere
obedience
of
the
onlye
God
is
set
a
part
,
and
a
snare
set
for
the
consciences
of
men
.
The
obseruation
of
the
third
and
last
sort
of
ceremonies
,
is
for
certain
in
controuercy
in
this
place
.
For
the
wasshing
of
hands
which
the
Phariseys
vrged
,
could
not
of
it self
be
said
to
be
superstitious
:
otherwyse
Christe
woulde
not
haue
suffered
the
water
pottes
at
the
mariage
in
Cana
of
Gallilae
to
stand
after
the
maner
of
the
purifying
of
the
Iewes
,
Iohn
●…
vnlesse
the
ceremonye
had
bene
frée
,
and
not
tyed
to
any
necessitie
:
But
here
consisted
the
fault
,
because
they
thought
that
with
out
wasshing
of
hands
God
could
not
truly
be
worshipped
.
In
the
beginning
the
custome
of
wasshing
of
handes
was
not
brought
vp
without
some
speciall
pretence
and
meaning
.
Wée
know
how
seuerely
the
law
of
God
requireth
externall
cleannes
:
not
because
the
Lord
would
haue
his
seruaunts
occupyed
in
the
same
,
but
to
the
end
they
should
diligently
take
héede
and
beware
of
all
spirituall
pollution
&
fylthe
.
Moreouer
in
wasshings
,
the
law
held
a
certaine
meane
.
But
there
start
vp
new-fangeled
teachers
,
which
thoughte
that
they
should
not
be
counted
wyse
enoughe
vnlesse
they
added
somewhat
to
the
word
of
God
:
hereuppon
ther
sprange
and
flowed
vp
certaine
wasshings
,
wherof
the
Law
maketh
no
mencion
at
all
.
The
law
makers
themselues
did
not
boaste
that
they
inuented
and
appointed
any
new
thing
,
but
that
they
did
only
adde
certayne
cautions
which
shold
be
meanes
to
preserue
the
law
of
God.
Ind●●
thing●…
not
be
necessa●…
But
by
&
by
followed
corruption
,
when
that
the
ceremonyes
brought
in
,
began
to
be
thought
part
of
the
worship
of
god
:
and
also
when
necessity
was
thrust
,
into
things
that
had
liberty
,
&
voluntary
choyse
,
made
a
bondseruant
.
For
God
(
as
it
was
sayd
euen
now
)
would
be
worshipped
accordinge
to
his
prescript
word
and
therefore
no
adding
to
his
law
is
tollerable
.
For
as
hée
suffereth
the
faythfull
to
haue
externall
rytes
to
themselues
in
the
which
they
maye
exercyse
themselues
to
godlines
,
so
bée
will
not
suffer
them
to
be
myngled
with
his
word
:
as
though
in
them
religion
were
set
and
planted
.
For
they
washe
not
their
hands
M.
This
forsooth
is
the
transgression
which
these
holy
hypocrits
of
Ierusalem
reprehend
&
blame
.
A
high
tradition
in
déede
,
to
offend
suche
worthy
persons
at
the
breach
therof
.
B.
But
there
is
no
doubt
,
but
that
this
was
done
by
the
assured
dispensation
of
God
,
that
the
disciples
should
neglect
this
tradition
before
these
find
faults
or
inquisitors
,
to
the
and
Christe
might
haue
occasion
offered
vnto
him
,
to
inuey
against
humaine
traditions
.
C.
But
the
cause
of
the
offence
taken
is
more
plentifully
declared
by
the
Euangelist
Marke
saying
.
A.
And
when
they
sawe
certayne
of
his
Disciples
eate
bread
with
commen
,
●●ke
.
7.
(
that
is
to
say
with
vnwashen
hands
)
they
complayned
:
for
the
Phariseis
,
&
all
the
Iewes
,
except
they
wash
theyr
hands
often
,
eate
not
,
obseruinge
the
traditions
of
the
elders
.
To
be
short
the
Scribes
vsed
many
things
,
which
willingly
they
toke
vpon
them
to
obserue
:
those
were
secundarye
lawes
inuented
of
curious
men
as
though
the
simple
commaundement
were
not
sufficient
.
God
commaunded
all
men
to
be
washed
that
had
polluted
them selues
.
This
commaundement
did
extende
to
cuppes
,
to
water
pitchers
,
to
garments
,
and
to
other
implements
of
househoulde
,
leaste
they
shoulde
toutche
any
vncleane
thing
.
But
to
mingle
to
these
new
washings
,
was
idell
vanity
and
vaine
idlenes
.
Ther
was
no
cooler
wanting
(
as
sayth
S
Paule
)
for
the
inuencions
of
men
to
haue
a
shew
of
wisedome
,
but
if
they
had
rested
themselues
&
bene
contented
with
the
only
loue
of
God
,
their
modesty
should
much
more
haue
pleased
him
,
then
their
scrupulous
carefulnes
.
They
would
take
hede
least
any
man
should
eate
meate
vnwares
being
vncleane
:
but
truly
the
Lord
was
contented
and
well
pleased
if
men
did
pourge
those
spots
that
were
knowne
.
The
order
of
washing
was
curiously
vrged
of
the
Iewes
.
For
these
cautions
had
no
ende
,
or
meane
,
because
men
coulde
scarce
moue
their
finger
,
but
some
newe
blot
or
other
should
be
found
:
but
this
corruption
was
much
more
the
worse
,
because
it
was
cast
into
mens
consciences
as
a
religon
,
that
hée
was
giltye
of
pollution
,
which
did
not
oftentimes
wash
his
body
with
water
.
In
the
comon
sort
of
people
peraduenture
they
woulde
haue
borne
the
neglecting
of
this
seremonye
:
but
because
they
had
conceyued
such
excellency
of
Christ
&
his
Disciples
,
they
disdayned
that
the
rits
ordeyned
by
their
elders
(
the
vse
wherof
was
holy
among
the
Scribes
)
should
be
broken
and
not
obserued
by
them
.
Popish
holye
water
is
made
by
this
place
.
Those
Papists
are
deceyued
which
compare
their
holy
water
,
to
the
wasshing
which
the
Iewes
vsed
,
and
affirme
it
to
be
necessary
,
to
wasshe
away
sinne
.
But
and
if
this
theyr
holy
water
were
lawful
,
and
voyde
of
such
corruptions
,
yet
notwithstanding
the
necessity
which
they
alwayes
vrge
is
to
be
condemned
:
but
thus
,
men
willingly
put
the
snare
vppon
themselues
.
For
the
Diuill
woulde
neuer
haue
thus
snared
their
consciences
,
vnlesse
men
them selues
of
their
owne
accord
,
had
compelled
him
to
put
the
snare
vppon
them
.
As
for
example
,
men
are
fallen
to
such
superstition
,
that
euery
fryday
vpon
their
owne
frée
will
,
they
abstaine
from
flesh
:
&
now
there
is
come
a
lawe
by
the
whiche
they
haue
bounde
themselues
,
as
to
a
thing
of
necessitye
.
3
But
hee
answered
and
said
vnto
them
,
why
do
ye
also
trangresse
the
commaundement
of
God
because
of
your
owne
tradition
?
Bu.
Christ
putteth
his
aduersaries
to
scilence
,
and
maketh
them
blanke
by
a
contrary
question
,
or
by
a
figure
called
Antistrephon
,
making
that
to
rebound
againste
themselues
which
they
darted
at
him
.
C.
But
this
answeare
consisteth
of
two
partes
.
The
first
part
is
(
as
as
wee
call
it
)
to
the
person
:
the
seconde
part
contayneth
the
definition
of
the
matter
and
the
cause
.
The
Euangelist
Marke
bringeth
in
this
matter
,
after
an
inuerse
&
preposterous
order
:
for
hée
placeth
fyrst
the
sermon
of
Christ
,
and
then
the
theame
and
proposition
vppon
the
which
,
he
toke
occasion
to
make
this
Sermon
,
as
followeth
more
orderlye
in
our
Euangelyste
Mathewe
whom
wee
haue
in
hand
.
When
the
Lord
in
like
manner
demaundeth
of
the
Scribes
&
Pharises
why
they
did
violate
&
transgresse
the
lawe
of
God
,
for
their
traditions
,
hee
dooth
not
as
yet
plainly
cleare
his
disciples
of
the
fault
obiected
against
them
,
but
doth
only
admonish
,
how
vniust
&
preposterous
their
curious
cauillation
is
.
They
take
it
disdainfully
that
the
precepts
of
men
are
not
exactly
kept
:
but
how
much
more
greuously
should
they
haue
taken
the
matter
seing
that
the
lawe
of
God
was
lesse
estemed
than
the
traditions
of
men
,
to
the
obseruation
of
the
which
they
wholy
endeuoured
themselues
?
It
appeareth
therefore
the
they
are
rather
ambitiously
offended
then
vpon
any
true
zeale
,
when
they
go
about
to
preferre
men
before
God
.
A.
Therfore
when
Christ
could
not
abyde
the
glory
of
his
father
to
be
transferred
vnto
men
,
The
lawe
of
God
ought
to
be
preferred
before
mens
traditions
.
nay
rather
to
haue
God
lesse
regarded
then
men
.
E.
hée
repelleth
so
malicious
a
cauil
,
in
a
thing
of
no
force
,
with
a
more
sharpe
and
nipping
reprehension
saying
,
whye
do
ye
also
transgresse
the
comaundement
of
God
for
the
traditions
of
men
?
B.
To
transgresse
the
commaundemente
of
God
,
for
the
traditions
of
men
,
is
to
debillitate
,
and
frustrate
the
lawes
of
God
by
teaching
somewhat
whereby
men
maye
be
withdrawne
and
hindered
from
obseruinge
&
kéeping
the
lawes
of
God
.
And
wee
must
vnderstande
those
to
be
mens
traditions
which
are
ioyned
to
the
Lawe
of
God
,
as
though
God
had
not
prescribed
vnto
vs
a
certayne
and
perfect
rule
before
.
For
pollitique
lawes
ought
not
to
be
counted
traditions
:
for
here
in
this
Chapter
mencion
is
made
only
of
the
worship
of
god
.
Theris
no
Antithesis
betwene
the
lawes
of
god
and
pollitique
lawes
.
Furthermore
the
Church
hath
néede
of
some
discipline
:
Traditions
of
men
tye
the
consciences
of
gods
people
.
but
those
lawes
are
taken
out
of
the
woord
of
God
neyther
do
they
tye
the
consciences
of
men
.
It
cannot
be
therefore
but
that
the
commaundements
of
God
must
be
violated
and
broken
by
mens
traditions
:
yea
,
&
that
the
decrees
of
men
,
should
be
preferred
before
the
ordinaunces
of
God
.
Haue
wee
not
had
experience
of
this
matter
among
the
aduersaryes
of
Christe
,
Papistes
strayne
●…gnat
&
s●…low
af●…
with
whom
abhominable
whoredome
is
but
a
tryfell
counted
:
but
to
eate
flesh
vppon
a
fryday
,
is
a
haynous
offence
.
4
For
God
commaundeth
saying
:
honour
father
and
mother
:
and
hee
that
curseth
father
or
mother
,
let
him
dye
the
death
.
For
God
commaundeth
M.
Because
they
should
not
thincke
him
to
be
an
vniust
accuser
hée
bringeth
in
euident
prose
of
that
which
hée
had
spoken
.
Honor
father
and
mother
B.
God
commaundeth
the
the
children
should
helpe
the
parents
,
being
eyther
impotent
by
age
,
or
in
pouerty
,
or
in
any
other
affliction
:
the
which
thing
Christ
sufficiently
declared
,
as
may
appeare
by
the
words
of
Marke
wher
it
is
said
,
Mark●…
and
so
ye
suffer
him
no
more
to
do
ought
for
his
father
or
his
mother
:
for
the
which
words
this
our
Euangelist
Mathew
hath
in
his
6.
verce
following
these
words
.
1.
Ti●…
And
so
shal
hee
not
honour
his
father
&
mother
.
After
the
same
maner
S
Paule
sayth
,
honor
those
widowes
which
are
wydowes
in
déede
.
And
againe
,
the
elders
the
rule
well
are
worthy
of
double
honor
.
Bu.
Honor
therefore
in
this
place
rather
pertayneth
to
helpe
,
according
to
the
nature
of
the
Hebrewe
worde
then
to
saluacion
,
and
that
ciuyll
dutye
of
life
.
C.
In
what
sence
therefore
Christ
saith
the
the
Phariseis
do
transgresse
the
commaundements
of
God
,
it
may
easely
be
gathered
by
this
text
.
They
did
not
openly
,
or
manifestly
abolish
the
commaundements
of
God
as
to
imagin
that
which
hée
had
forbidden
to
be
lawfull
:
but
couertly
they
did
transgresse
in
suffering
the
commaundements
of
God
,
careleslye
to
be
omitted
.
It
is
a
manifest
and
familiar
example
which
Christ
bringeth
,
it
is
the
commaundement
of
God
(
sayth
hée
)
that
children
should
honor
their
parents
.
Child●…
ought●…●…nour
〈◊〉
Parc●●
.
Because
the
holy
oblations
redounded
to
the
profit
of
the
priestes
,
they
required
the
same
so
straytly
,
that
they
counted
him
a
more
greuous
offender
whiche
willinglye
offered
not
sumwhat
,
then
hée
which
dishonored
his
parents
,
and
defrauded
them
of
their
due
right
Finally
that
which
by
the
lawe
of
God
was
voluntary
&
frée
,
accordinge
to
the
iudgement
of
the
Scribes
&
Pharises
,
was
of
more
weight
,
then
anye
of
the
commaundements
of
God
.
Therfore
so
often
as
we
are
so
bente
to
obserue
the
lawes
of
men
,
that
wée
haue
no
regarde
or
care
to
kepe
the
law
of
God
,
we
are
thought
and
iudged
to
transgresse
the
same
.
Hereafter
following
he
saith
that
the
Scribes
&
Phar.
made
the
comaundement
of
God
,
of
none
effecte
,
because
of
their
own
traditions
:
because
they
hadde
the
people
in
suche
awe
,
and
so
bounde
to
their
wyll
,
that
they
might
haue
no
leysure
to
reade
and
studie
in
the
woorde
of
God
:
and
because
they
were
thought
to
bestow
their
tyme
well
.
whiche
had
learned
all
theyr
traditions
at
their
fingers
ende
:
hereuppon
came
the
lybertie
to
synne
.
For
hée
was
thought
to
breake
the
lawe
of
God
,
without
ponishement
or
offence
,
whiche
had
placed
holynesse
in
any
one
tradition
of
the
elders
.
Now
let
euery
man
iudge
vprightely
and
indifferently
,
whether
this
kinde
of
wyckednesse
be
not
muche
more
in
the
Papacy
at
this
daye
,
●…us
of
●…cy
.
then
it
was
in
the
time
of
the
Iewes
.
The
Pope
truely
with
all
the
rable
and
route
of
his
clergie
,
denie
not
but
that
we
must
obey
God
:
but
when
we
come
to
the
matter
in
dede
,
they
make
the
commaundement
of
God
of
none
effecte
for
their
owne
traditions
,
for
as
we
said
before
,
whoredom
and
thefte
ar
counted
of
them
venial
sins
but
to
eate
a
morsell
of
fleshe
on
the
fryday
,
is
deadly
synne
.
And
he
that
curseth
father
or
mother
,
let
hym
dye
This
is
spoken
to
the
ende
wee
shoulde
knowe
that
it
is
no
small
or
light
matter
to
dishonoure
parentes
,
because
the
ponishement
for
such
is
seuere
&
greuouse
.
The
whiche
saying
doth
not
a
little
amplifie
the
faulte
of
the
Scribes
and
Phariseys
,
in
that
so
fearefull
a
thretnynge
doth
nothing
at
all
terrifie
,
or
moue
them
,
for
theyr
fault
,
and
crime
,
in
graunting
libertie
to
contemners
of
parentes
.
5
But
ye
saye
:
euery
one
shall
say
to
his
father
and
mother
:
what
gyfte
so
euer
should
haue
com
of
me
,
the
same
is
tourned
vnto
thy
proffite
:
and
so
shall
he
not
honour
his
father
,
or
his
mother
.
6
And
thus
haue
ye
made
the
commandemente
of
God
of
none
effecte
,
because
of
your
owne
traditions
,
But
ye
saye
:
.
C.
This
is
a
defectiue
kinde
of
speache
:
whiche
in
Marke
is
more
ful
wher
it
is
added
,
And
so
ye
suffer
him
no
more
to
do
ought
for
his
father
&
mother
A.
Some
vnderstande
in
this
first
sentence
these
woordes
,
Is
without
faulte
.
C.
Christe
therefore
teacheth
,
that
the
Scribes
and
Phariseis
do
very
wickedly
geue
libertie
vnto
children
to
dyshonour
their
parentes
,
soo
that
they
offer
theyr
voluntary
sacrifyce
,
which
sacrifice
might
be
omitted
without
offence
to
God.
Neyther
muste
wee
take
the
woordes
of
Christe
so
,
as
though
the
Scribes
should
kepe
men
from
all
iust
obedience
:
But
he
meaneth
that
the
Scribes
hunted
soo
earnestlye
after
their
praye
,
that
the
parentes
coulde
haue
no
helpe
or
relefe
by
their
children
B.
As
if
Christe
shoulde
haue
saide
,
God
,
Honor
dowe
vnto
parents
.
to
confyrme
the
lawe
of
Nature
,
commaunded
that
euerye
one
shoulde
honour
his
father
and
mother
,
&
shoulde
releue
them
to
their
power
,
promising
longe
lyfe
and
happines
to
suche
as
fulfyl
the
same
:
and
death
likewise
to
the
breakers
therof
.
But
you
,
being
led
by
couetousenes
,
do
tourne
that
to
your
owne
commoditie
and
gaine
,
which
sholde
be
a
helpe
,
succour
,
and
reliefe
to
parentes
,
teachinge
men
that
it
is
better
,
and
more
holy
to
meintaine
the
duties
of
the
temple
,
and
to
offer
free
will
offeringes
,
then
to
helpe
and
comforte
the
nedye
parentes
being
in
pouertie
:
and
ye
shewe
a
wile
&
crafte
,
by
the
which
children
may
begile
and
deceiue
their
parentes
,
which
craue
theyr
helpe
and
reliefe
:
namelye
that
they
shoulde
speake
thus
vnto
their
father
or
mother
:
Consider
and
way
that
the
gifte
whiche
I
offer
to
the
temple
,
is
profitable
to
thee
.
for
if
that
,
which
is
offered
to
God
,
the
father
of
all
,
be
wel
bestowed
:
then
shall
the
godlynesse
of
the
childe
profite
the
parentes
.
And
thus
by
craft
,
vnder
the
pretence
of
godlines
,
the
father
is
forsaken
,
contrary
to
the
expresse
commaundement
of
God
,
that
the
prystes
maye
haue
their
luker
and
gayne
.
The
Greke
text
(
accordinge
to
the
verye
bare
woord
)
hath
,
what
gift
so
euer
commeth
from
me
,
thou
shalt
be
holpen
,
or
mayst
be
holpen
.
The
which
sentence
the
interpretour
resolueth
by
a
more
fete
sence
(
as
it
maye
seeme
)
thus
,
Commeth
of
me
,
is
not
expressed
,
but
vnderstoode
,
in
the
Gereke
texte
.
What
gifte
so
euer
commeth
of
me
,
that
is
tourned
to
thy
profyte
.
That
is
to
saye
,
The
gifte
whiche
should
come
from
me
into
Corban
,
(
that
is
into
the
treasure
boxe
of
the
temple
,
)
that
is
altogether
spente
for
thy
vse
,
and
is
bestowed
to
helpe
thee
,
so
that
the
temple
is
defrauded
of
the
righte
dewe
to
the
same
.
Corban
the
boxe
of
the
temple
.
At
the
which
saying
,
the
parentes
beinge
afraide
,
had
rather
starue
then
to
to
be
holpen
with
the
thinges
consecrated
to
the
temple
.
Hnd
so
shall
hee
not
honoure
his
.
M.
We
muste
here
note
diligently
that
Christ
doth
not
simplely
blame
the
Phariseies
,
because
they
required
gyftes
for
the
temple
,
and
voluntary
offeringes
of
the
people
:
but
because
they
taught
that
those
thinges
whiche
were
geuen
to
the
temple
were
geuen
vnto
God
:
and
that
therfore
it
was
farre
better
to
geue
vnto
the
temple
then
to
helpe
the
neede
of
parentes
,
because
that
they
which
gaue
vnto
the
temple
,
gaue
bothe
to
God
and
to
theyr
parentes
:
but
that
they
which
gaue
to
their
parentes
dydde
not
so
.
When
as
therfore
the
superstition
of
men
was
such
that
they
thoughte
it
farre
better
to
geue
vnto
God
,
then
to
men
,
the
tradition
easely
came
to
this
passe
,
that
now
althinges
by
lyttell
and
littel
must
be
geuen
to
the
temple
and
vestry
,
voluntary
sacryfices
must
be
paid
,
but
in
the
meane
time
there
were
very
fewe
whiche
had
respect
to
the
necessitie
of
theyr
parentes
as
they
ought
:
and
thus
they
made
the
commaundement
of
God
,
of
none
effecte
And
thus
haue
ye
made
the
commandent
of
God
.
&c.
A.
For
this
matter
reade
the
exposition
of
the
fourth
verse
goinge
before
.
7
Hypocrites
,
full
well
dyd
Esay
prophesie
of
you
,
sayinge
:
C.
Nowe
the
lord
proceded
farther
with
his
reprehension
.
For
he
speaketh
nowe
of
the
cause
it selfe
,
whiche
hee
deuideth
into
twoo
partes
.
The
fyrst
is
,
that
they
being
onely
tied
to
externall
rites
,
make
no
accompte
of
true
holynes
which
consisteth
of
the
sincere
integritie
of
the
hart
:
the
second
is
,
because
they
dyd
peruersely
worshyp
God
,
after
their
owne
wyll
.
M.
When
he
calleth
them
hypocrites
,
it
is
as
muche
as
if
hee
shoulde
haue
sayde
,
You
thyncke
that
it
is
vnknowne
vnto
me
what
you
are
,
and
what
you
seke
for
.
Ye
are
counted
for
iust
men
,
and
Goddes
friendes
,
because
yee
haue
alwayes
the
worshyp
of
God
in
your
mouthes
,
but
I
knowe
what
ye
are
,
ye
are
hypocrytes
,
&
counterfaytes
.
A.
The
like
reprehention
we
haue
in
Luke
.
You
are
they
whiche
iustefie
,
your selues
before
men
,
Lu●●
but
God
knoweth
your
hartes
,
because
that
whiche
is
excellent
in
the
sight
of
men
is
abhominable
in
the
syghte
of
God.
Full
well
dyd
Esay
prophesye
of
you
.
M.
Christ
vseth
the
testimony
of
the
prophete
to
declare
that
the
hypocrisie
of
these
men
,
is
no
newe
&
vnwonted
thing
,
but
of
longe
continuance
:
and
that
he
is
not
the
first
whiche
carped
at
them
,
but
that
they
were
reprehended
of
the
prophetes
,
whose
earnest
reprehensions
mighte
declare
that
God
was
displeased
with
their
hypocrisie
longe
before
.
C.
Although
therefore
the
prophete
Esayas
dyd
not
prophesie
of
the
tyme
to
come
,
but
had
respect
only
to
the
men
that
were
in
his
age
&
tyme
.
Christ
notwithstandinge
saith
that
this
prophesie
pertayneth
vnto
these
Scrybes
and
Phariseies
:
because
they
were
like
vnto
those
olde
hypocrites
with
whom
the
prophete
contended
.
M.
For
this
prophesie
of
the
Prophete
is
to
be
vnderstode
of
all
maner
of
hypocrites
,
of
the
which
stocke
these
were
the
braunches
.
Furthermore
this
worde
,
prophesied
,
in
this
place
signifieth
,
spake
a
greate
while
ago
,
and
a
great
while
ago
reproued
you
.
A.
Neither
shoulde
it
seeme
straunge
vnto
vs
,
that
Christe
in
this
place
,
and
in
nany
other
places
inueyeth
so
sharpely
agaynst
these
hypocrytes
.
De●●
tra●●
per●●
ne●●
B.
For
there
are
no
enemies
of
trewe
godlines
,
more
hurtful
,
then
the
fynders
out
,
and
defenders
of
humaine
traditions
:
and
what
are
they
when
they
haue
done
but
vaine
hypocrytes
?
Wherefore
Christe
the
defender
of
trueth
and
perfecte
godlynes
,
vppon
the
grauitie
and
authoritie
of
his
spirite
calleth
them
by
their
proper
name
,
and
seuerely
reprehendeth
them
.
8
This
people
drawethe
nye
vnto
mee
with
their
mouth
,
and
honoure
mee
with
their
lippes
,
but
their
hartes
are
farre
from
mee
.
C.
The
somme
of
this
doctrine
is
,
that
the
worship
of
God
is
spirituall
,
●…rituall
●…ship
be●●eth
to
〈◊〉
.
and
not
grounded
vpon
sprinckelinge
of
water
,
or
in
any
other
ceremony
:
and
that
there
is
no
other
reasonable
seruice
of
god
,
but
that
which
he
hath
appointed
by
the
rule
of
his
woorde
.
A
,
To
drawe
nye
vnto
God
,
is
spoken
after
the
maner
of
the
old
lawe
,
when
men
came
vnto
the
temple
of
God
,
where
he
shewed
hym selfe
to
be
presente
,
vppon
the
propiciatorie
of
the
Arke
.
This
people
therfore
draweth
nie
vnto
me
with
their
mouthe
,
that
is
,
they
come
to
the
temple
in
my
presence
to
pray
.
To
honoure
God
with
the
lyppes
,
●…onoure
●●ueth
〈◊〉
God.
is
to
powre
forth
certain
obscure
praiers
with
the
lippes
,
without
any
affection
,
and
to
offer
them
vnto
God
as
things
accepted
and
allowed
.
after
the
which
maner
some
perswade
them selues
that
God
is
honored
and
worshipped
.
C.
Christ
hath
not
altogether
respecte
vnto
the
woordes
of
the
Prophete
:
notwithstanding
the
prophete
maketh
mention
of
two
vices
,
by
the
which
the
Iewes
prouoked
the
vengeaunce
of
God
against
them
,
the
fyrst
is
,
because
they
professed
holynesse
and
pietie
with
their
lippes
onely
:
the
seconde
,
because
they
bended
theim selues
to
fayned
worshippinges
.
First
of
all
therfore
,
that
is
wycked
hypocrisie
,
when
men
honour
not
god
,
but
with
an
external
shew
.
For
God
reprehendeth
not
the
externall
shewe
,
no
,
he
requireth
the
same
of
all
godly
men
.
for
we
must
not
onely
worship
God
in
our
hartes
always
,
but
some
times
also
we
must
testifie
&
declare
the
same
before
men
by
outwarde
gesture
.
But
he
reprehendeth
this
,
namely
,
when
men
grounde
saluation
in
external
thinges
,
and
seeke
to
please
God
onely
with
externall
profession
,
●…rifie
.
fayning
that
thinge
in
the
sight
of
men
,
whiche
in
dede
is
far
from
theyr
hartes
.
●…hyngs
●…serned
●…er
.
These
two
thynges
therefore
muste
be
ioyned
together
,
the
mouthe
nie
,
and
the
harte
farre
of
,
to
put
away
hypocrisie
.
For
there
are
two
partes
of
the
worship
of
God
.
The
fyrst
and
the
best
is
to
worshyp
him
with
our
hart
and
minde
.
For
when
that
internal
affection
of
the
minde
is
absent
,
whatsoeuer
wee
take
in
hande
,
shal
be
abhomination
vnto
God
.
Certaine
myserable
persons
think
that
whatsoeuer
they
do
(
thoughe
quyte
voyde
of
affection
)
pleaseth
God
:
and
do
affirme
that
the
fynall
intention
only
is
sufficient
,
when
as
the
lord
notwithstandynge
requireth
the
whole
mynde
,
and
dothe
abhorre
a
double
harte
.
Whereby
they
prouoke
nothing
els
,
but
the
wrath
of
God
agaynste
them selues
.
The
Prophete
Esaias
therfore
threatened
that
the
lorde
woulde
blinde
bothe
the
Prophets
and
the
people
,
for
two
causes
,
for
theyr
hypocrisie
,
and
for
their
peruerse
worshippinge
of
God
.
This
is
the
some
therfore
:
because
the
true
worship
of
God
is
spirituall
,
nothinge
pleaseth
him
vnlesse
the
internal
sinceritie
of
the
hart
be
ioyned
with
it
:
and
that
is
hypocrisie
which
appoynteth
holines
in
externall
pompes
and
shewes
.
9
But
in
vayne
do
they
serue
mee
,
teachinge
the
doctrines
and
preceptes
of
men
.
But
in
vayne
do
.
C.
The
Hebrew
texte
(
according
to
the
very
worde
)
hath
thus
.
They
were
taught
to
feare
me
by
the
preceptes
of
men
.
The
which
place
is
thus
tourned
,
by
the
threscore
and
ten
interpretours
,
but
in
vain
do
they
serue
mee
,
teachinge
the
doctrine
and
preceptes
of
men
.
In
vayne
:
that
is
withoute
fruite
.
The
Hebrewe
text
soundeth
thus
muche
,
as
if
they
should
say
,
The
religion
of
this
people
,
with
the
whiche
they
worship
me
,
consisteth
in
the
preceptes
of
men
,
and
of
mens
institutions
.
Gods
worde
is
sufficient
to
teache
vs
how
to
worshyp
hym
.
As
in
the
former
parte
we
see
the
seruice
and
worship
of
god
to
be
spirituall
:
so
in
this
place
we
are
taught
that
if
we
wil
please
God
,
we
must
subscribe
to
his
word
,
and
contente
our selues
with
the
same
.
For
God
muste
not
be
worshipped
after
oure
will
,
or
at
the
pleasure
of
men
,
but
accordinge
to
the
prescript
rule
of
his
woorde
.
For
excepte
these
twoo
thinges
concurre
and
meete
together
in
the
worshyppe
of
God
,
it
is
no
worship
,
but
with
God
,
abhominable
execration
&
execrable
cursse
.
For
(
as
we
haue
saide
)
because
God
wyl
be
worshipped
after
his
owne
wyl
alone
,
he
wyll
in
no
wyse
abyde
to
haue
newe
worshippynges
deuysed
and
inuented
to
him
.
When
men
therefore
suffer
theim selues
to
wander
from
the
word
of
God
,
the
more
they
curiousely
wery
them selues
in
worshipping
him
,
the
more
they
heape
vengeance
to
them selues
against
the
daye
of
iudgement
,
vnlesse
they
repente
,
because
religion
by
suche
fayned
inuentions
is
profaned
.
In
these
woordes
there
is
apposition
,
Teachinge
the
doctrine
and
pre.
C.
For
Christe
pronounceth
those
men
to
erre
.
which
in
stede
of
doctrine
thruste
in
the
commandementes
of
men
:
or
which
from
thence
fetche
a
rule
to
worshyppe
God
.
Such
are
the
precepts
of
the
choise
of
meate
and
drincke
,
of
not
marying
,
&
an
infinite
sorte
mo
:
the
which
being
obserued
of
some
,
they
thincke
by
and
by
,
that
they
do
God
good
seruyce
,
Fained
worshippinges
ar
abhominable
.
when
as
in
dede
they
haue
done
nothing
lesse
.
Let
this
therfore
abide
firme
in
our
mindes
,
that
seinge
obedience
is
better
vnto
God
than
sacrifice
,
all
fayned
worshyppinges
before
him
are
but
vaine
:
yea
(
as
witnesseth
the
Prophete
)
accursed
&
detestable
.
10
And
hee
called
the
people
vnto
hym
,
and
saide
vnto
them
:
heare
,
and
vnderstande
.
And
he
called
the
people
.
M.
Greuouse
truely
was
the
accusation
of
Christ
againste
those
Hypocrites
and
Phariseies
:
but
his
accusation
was
so
euident
,
&
manifest
trew
,
that
they
were
not
hable
to
gainesay
the
same
.
C.
Now
he
tourning
him selfe
to
those
that
were
more
tractable
&
easie
to
be
taught
,
more
plainly
expoundeth
that
which
before
he
had
touched
,
namely
,
that
the
kyngdome
of
God
consisted
not
in
meate
(
as
saith
S.
Paule
.
Rom.
14.
)
For
seinge
that
external
things
are
pure
by
nature
,
the
vse
of
them
is
also
free
and
pure
.
For
wee
can
not
gather
vnto
vs
any
vnclennes
by
the
good
creatures
of
God.
Ignoraunce
is
not
acceptable
vnto
God.
Heare
and
vnderstande
.
M.
Althoughe
the
lord
loue
those
that
are
simple
and
rude
yet
notwithstanding
he
loueth
not
their
grosse
ignorance
and
dulnesse
in
vnderstanding
,
and
concerning
his
trueth
:
Here
therfore
he
teacheth
the
rude
,
to
the
ende
they
mighte
be
apte
to
vnderstande
:
and
in
reasoning
with
them
,
he
bothe
reproueth
them
,
and
teachethe
them
.
Whereby
we
gather
that
God
,
our
merciful
father
doth
pardon
our
dulnes
,
howe
rude
so
euer
we
be
.
11
That
whiche
goeth
into
the
mouth
,
defyleth
not
the
man
:
but
that
which
commeth
out
of
the
mouth
,
defyleth
the
man
.
That
whiche
goeth
into
the
mouth
.
C.
By
a
figure
called
Synecdoche
,
hee
saithe
,
that
those
euyl
things
come
out
of
the
mouth
of
a
man
,
whiche
are
by
nature
euyll
in
hym
.
For
he
applyeth
it
to
the
presente
cause
:
as
if
he
shoulde
haue
said
,
that
we
drawe
not
in
vnclennesse
with
our
mouthes
when
we
eate
meate
&
drinke
:
but
that
al
maner
of
filth
and
vnclennes
procedeth
of
our selues
.
Wherupon
the
Euangelist
Marke
saith
thus
,
Mark●…
The
things
which
procede
out
of
a
man
,
those
are
they
that
defyle
the
man
.
For
hee
reherseth
many
thinges
hereafter
,
whiche
procede
not
out
of
the
mouthe
.
Ma●…ence
〈◊〉
wel●…
all
eu●…
The
well
headde
and
naturall
place
of
vncleanes
,
is
euen
in
the
conscience
of
man
.
Christ
teacheth
here
that
a
man
is
not
defiled
with
externall
thinges
,
whiche
of
theim selues
are
pure
:
euill
workes
although
they
be
externall
,
yet
notwithstandinge
they
doo
spring
from
the
harte
,
and
therfore
they
do
alwaies
defile
.
God●…●…tures
Wherfore
we
can
not
impute
the
fault
to
the
creatures
of
god
,
how
so
euer
we
abuse
them
.
Wyne
doth
not
defile
,
but
the
vnbrideled
and
immoderate
desire
procedynge
from
the
harte
doth
defile
.
Apparell
wyll
not
defile
:
but
if
a
man
so
trimme
him selfe
that
he
may
please
him selfe
and
others
,
and
that
hee
maye
go
ambiciousely
,
this
is
internall
,
and
this
defilethe
The
vnshamefast
eye
is
in
faulte
,
and
not
the
woman
whiche
the
eie
beholdeth
.
Golde
is
not
vncleane
,
but
that
wicked
vice
couetousenes
,
whiche
is
the
rote
of
all
euill
,
is
vncleane
.
This
place
is
very
aptly
and
to
the
pourpose
sited
&
alleaged
against
those
which
prescribe
choise
of
meates
and
drynkes
vnto
Christians
.
Popis●…
of
mea●…
drinck●…
for
here
the
difference
of
meates
is
taken
away
.
Titus
All
thinges
ar
cleane
to
the
cleane
:
but
to
the
vncleane
and
vnbeleuing
,
there
is
nothing
clene
,
for
euen
their
mind
&
conscience
is
defiled
.
It
is
no
master
what
meate
thou
eate
:
but
it
is
a
matter
with
what
minde
thou
eate
it
.
This
parable
Chryste
hym selfe
expoundeth
in
the
.xvii
verse
folowinge
.
12
Then
came
his
disciples
and
said
vnto
hym
:
knoweste
thou
not
that
the
Phariseies
were
offended
at
this
sayinge
?
C.
Because
the
Scribes
were
proude
,
&
scornefull
to
be
taughte
,
Chryste
taketh
not
muche
paines
in
pleasyng
them
,
but
thought
it
sufficiente
to
touche
their
hypocrisie
and
disdayne
.
Thus
the
offence
which
they
conceiued
at
the
fyrst
is
doubled
,
when
they
sawe
their
wasshynges
to
be
reiected
and
despised
of
Christe
,
as
triffeles
,
not
by
negligence
,
but
euen
of
set
purpose
.
Nowe
,
seing
Christ
douted
not
,
neyther
was
afraide
to
stirre
vp
the
malliciouse
and
poysoned
myndes
of
the
Scribes
&
Phariseies
against
him
more
,
&
more
by
wounding
them
with
their
own
weapon
,
makinge
the
same
to
go
through
their
own
sydes
:
let
vs
learne
by
his
example
,
●…ry
in
●…ige
〈◊〉
agre
.
not
to
oyle
our
tongue
,
or
to
vse
painted
wordes
,
but
so
to
frame
our
wordes
,
dedes
and
sentences
,
that
therby
we
may
seme
,
not
to
seke
greately
to
please
all
men
.
Notwithstanding
the
disciples
(
as
the
maner
of
the
rude
and
vnlearned
is
)
coniectured
that
Christ
dealt
very
vnaptly
and
amisse
with
these
seconde
sorte
of
men
.
For
their
admonition
tendeth
to
this
ende
,
that
Christ
shold
seke
to
salue
the
offended
mindes
,
by
correctinge
his
sharper
sayinges
.
This
is
commonly
the
maner
of
the
infirme
and
weake
to
iudge
amisse
,
and
with
a
sinister
iudgement
of
the
doctrine
which
they
se
receiued
by
not
indifferent
and
vniust
eares
.
And
truely
it
were
to
be
wished
that
the
doctryne
of
Christ
might
be
pleasantly
,
and
without
offence
,
allowed
,
and
receiued
of
al
men
:
but
because
Sathan
doth
blynd
the
mindes
of
many
men
,
and
setteth
their
harts
of
fyer
to
madnesse
,
he
holdethe
manye
mindes
ouerwhelmed
with
brutishe
and
beastly
insensible
dulnesse
,
so
that
it
can
not
be
,
that
the
doctrine
of
saluation
sholde
sauour
wel
to
all
men
.
No
it
must
be
the
sauour
of
life
vnto
lyfe
to
some
,
and
to
other
some
,
the
sauour
of
death
vnto
deth
.
Notwithstandyng
it
is
our
partes
to
take
hede
so
muche
as
we
maye
,
〈◊〉
must
●…ded
.
least
any
offence
arise
of
the
manner
&
forme
of
our
teachyng
:
but
it
were
extreame
madnes
to
make
vs
behaue
our selues
more
wisely
then
we
be
taught
of
our
heuenly
master
.
B.
No
man
truely
euer
toke
more
heede
to
auoyde
the
geuynge
of
offence
,
then
dyd
our
sauiour
Christe
,
that
is
,
to
speake
or
do
any
thinge
,
wherby
any
man
might
be
reuoked
from
pietie
,
or
hyndered
from
saluation
,
(
for
that
is
to
offend
)
Notwithstandinge
it
coulde
not
be
,
but
that
by
his
wordes
and
deedes
,
the
wycked
oftentimes
shoulde
submit
them selues
and
willingly
take
offence
.
The
vertu
of
Christ
offended
the
Iewes
.
Hereuppon
it
came
,
because
he
was
counted
a
Nazarite
,
and
the
sonne
of
Ioseph
,
because
he
was
humble
,
and
abased
him selfe
,
kept
company
with
synners
,
healed
on
the
Saboth
day
,
preached
him selfe
to
be
Christ
,
and
teached
the
lybertie
and
freedome
of
externall
thinges
.
The
reprobate
Iewes
made
all
thynges
that
he
saide
or
dyd
,
to
be
offence
to
them selues
.
But
what
dothe
Christ
?
He
coulde
not
,
(
notwithstanding
their
obstinate
wyckednes
)
but
go
forward
with
that
which
he
had
begonne
,
namely
,
to
preache
the
trueth
.
bothe
by
wordes
and
dedes
,
to
the
electe
and
chosen
.
He
knewe
that
he
was
sette
to
be
a
destruction
to
many
that
were
Israelles
,
no
lesse
,
then
he
was
appoynted
to
be
the
resurrection
or
vprising
againe
of
many
.
The
Disciples
myghte
haue
obiected
to
Chryst
,
Luke
.
2.
that
which
many
weakelynges
obiecte
to
the
mynisters
of
the
woorde
in
these
dayes
,
Why
dyddest
thou
not
holde
thy
peace
?
or
why
dyddest
thou
not
speke
more
ientlely
?
for
these
men
are
offended
.
For
weakelinges
take
vpon
them
to
iudge
and
condemne
,
because
there
is
no
better
successe
in
preachynge
of
the
Gospel
.
C.
But
we
see
howe
lyttell
Christe
regarded
that
kynde
of
offence
,
whiche
the
wicked
maliciously
toke
to
them selues
.
13
But
hee
aunswered
and
saide
.
Euerye
plant
which
my
heauenly
father
hath
not
planted
;
shal
be
plucked
vppe
by
the
rootes
.
But
he
aunswered
and.
C.
Because
weake
mindes
were
wounded
&
offended
by
the
inprofytable
successe
of
doctrine
,
Chryst
goeth
about
to
remedy
this
euyl
.
And
he
taketh
this
remedy
,
saying
,
that
there
is
no
cause
why
the
good
shold
be
troubled
,
or
why
they
shoulde
haue
a
worse
opinion
of
his
doctryne
,
although
it
were
the
sauour
of
death
vnto
some
.
Euery
plante
.
B.
Some
vnderstande
this
sentence
,
of
opinions
:
C.
as
if
it
shoulde
haue
bene
said
,
that
all
the
inuentions
of
men
,
and
what
so
euer
came
not
out
of
the
mouthe
of
God
,
must
be
plucked
and
rooted
vp
,
and
perishe
.
But
Christe
rather
had
respecte
vnto
men
:
so
that
his
woordes
are
in
effecte
as
if
he
shoulde
haue
saide
,
that
it
is
no
meruaile
if
the
doctrine
of
saluation
were
mortiferous
and
deadly
to
the
reprobate
,
because
they
are
alwayes
caried
hedlonge
into
destruction
.
Wherefore
we
must
vnderstand
those
to
be
planted
by
the
hande
of
God
,
which
by
his
fre
adoption
are
graffed
into
the
tree
of
life
.
And
in
the
prophets
we
shall
oftentimes
fynde
these
wordes
planted
of
the
lorde
,
Esaye
.
5.
Ierem.
2.
Ierem
:
12
,
Amos.
9.
when
they
meane
that
the
lord
hath
chosen
some
to
be
his
people
.
So
the
father
hath
planted
into
the
kingdome
of
heauen
,
whom
he
geueth
to
the
sonne
to
iustifie
.
These
being
planted
vpon
the
trewe
lande
of
Israell
,
shall
neuer
be
pluked
vp
.
But
these
reprobate
&
outcaste
Phariseyes
were
neuer
of
this
nomber
,
but
being
externally
of
the
vine
of
the
lorde
,
were
in
a
shorte
tyme
cut
of
as
vnfruitefull
branches
:
therefore
they
beinge
nowe
incurable
,
and
ordayned
to
destruction
,
Christ
pertayneth
not
vnto
them
.
C.
And
in
this
sence
also
,
the
prophete
calleth
the
Church
renewed
by
the
grace
of
Christe
,
a
flower
planted
by
the
lorde
.
Esay
.
60.
Finally
,
because
election
commeth
onely
of
the
lorde
,
the
reprobate
muste
nedes
perysshe
,
howe
so
euer
it
come
to
passe
:
not
that
God
destroyeth
the
good
&
innocent
,
but
because
they
by
their
own
mallice
,
tourne
all
thinges
,
be
they
neuer
so
holsome
and
profytable
for
theim
,
to
theyr
owne
destruction
.
And
so
it
commeth
to
passe
that
the
Gospell
is
the
sauoure
of
death
vnto
deathe
to
them
,
2.
Cor.
2
as
witnesseth
S.
Paule
.
The
effecte
of
the
Gospell
.
For
although
the
Gospell
be
set
forthe
for
the
saluation
of
all
men
,
yet
notwithstanding
it
bryngeth
not
forth
the
fruite
of
saluation
,
but
onely
in
the
elects
.
B.
Wherefore
these
wordes
and
examples
of
Chryste
oughte
to
confyrme
and
strengthen
so
many
as
shal
offend
,
the
euill
and
wicked
by
worde
or
dede
,
when
they
following
the
word
of
God
,
set
forth
nothinge
but
the
glorye
thereof
,
and
the
fayth
of
our
lord
&
sauiour
Iesus
Christ
.
Let
theim
onely
beware
,
The
duetie
of
a
preacher
.
that
they
neyther
do
nor
say
any
thing
of
them selues
without
good
aucthoritie
,
and
that
theye
sowe
the
seede
of
the
worde
of
God
,
with
great
reuerence
and
feare
,
and
also
that
they
euer
pray
for
the
dyrection
of
godds
spirite
.
If
they
thus
doinge
offende
any
man
,
let
them
remember
these
woordes
of
Christ
,
namely
,
that
euery
plant
whiche
the
heauenly
father
hath
not
planted
,
must
be
plucked
vp
by
the
rootes
,
that
is
to
saye
,
it
is
ordained
by
the
wyll
of
god
,
that
all
they
shoulde
perishe
,
whiche
are
not
predestinate
by
the
father
to
eternall
life
:
Pre●…●…tion
.
and
that
therfore
of
necessitie
it
must
nedes
come
to
passe
,
that
in
al
good
thinges
some
shall
be
offended
.
But
(
as
wée
saide
before
)
it
is
our
partes
verye
dilygently
to
beware
,
and
take
heede
,
leaste
that
they
se
,
or
here
any
thynge
by
vs
,
whereby
they
may
iustly
be
offended
:
but
that
they
may
haue
al
the
cause
of
offence
in
them selues
,
although
they
wold
seme
to
take
the
same
by
our
good
demeanour
.
C.
To
be
short
,
a
faythfull
and
good
teacher
wyll
so
temper
,
moderate
,
&
guyde
,
what
so
euer
hee
publisheth
,
that
it
shall
proffite
all
men
:
but
so
often
as
it
commeth
otherwise
to
passe
,
let
him
comfort
hym selfe
with
the
aunswere
of
Christe
.
Christ
verye
well
,
and
aptely
put
forthe
this
similitude
,
to
proue
that
the
cause
of
destruction
is
not
in
the
doctrine
but
that
the
reprobate
which
haue
no
rote
in
god
,
〈◊〉
w●…
ow●…
na●●
worke
their
owne
destruction
and
damnation
,
who
,
when
the
doctrine
of
Christ
is
set
before
them
,
powre
out
their
secret
poyson
:
and
thus
they
accelerate
and
hasten
deathe
to
theim selues
.
Moreouer
Chryste
by
this
similitude
towcheth
Hypocrites
,
whiche
seeme
for
a
season
to
be
lyke
vnto
good
trees
that
are
planted
.
Suche
were
the
Scribes
and
Phariseis
,
which
sprang
vp
and
grew
in
the
church
of
God
,
muche
lyke
to
the
Cedar
trees
in
Lybanus
:
to
the
ende
their
defection
and
withering
away
,
might
seeme
the
more
absurde
.
Therfore
in
the
church
of
Christ
pure
,
and
sincere
doctrine
shal
be
alwaies
preached
.
Wherfore
let
the
teachers
consider
and
way
,
Era●…
of
th●…
what
the
capacitie
of
men
doth
require
If
any
after
their
doctrine
rage
and
waxe
mad
,
let
the
ministers
of
Christ
suffer
them
.
For
althoughe
they
seme
to
stande
very
well
in
the
Church
,
yet
neuerthelesse
they
shal
be
plucked
vp
by
the
rootes
at
the
length
,
because
they
are
not
planted
of
the
lorde
.
And
wher
as
Christe
might
very
well
haue
saide
that
they
shal
perishe
which
carelesly
and
disdainefully
reiecte
saluation
offered
vnto
them
,
he
procedeth
farther
,
and
saith
that
none
shal
stand
for
euer
,
but
such
whose
saluation
is
firme
&
sure
in
the
election
of
God.
●…riginall
〈◊〉
salua●…
By
the
which
woordes
he
plainely
sheweth
that
the
first
oryginall
,
and
beginning
of
our
saluation
,
commeth
of
the
grace
,
by
the
whiche
God
chose
vs
to
be
his
sonnes
,
before
we
were
created
,
&
before
the
foundation
of
the
earth
was
layde
.
14
Let
them
alone
,
they
be
the
blind
leaders
of
the
blind
.
If
the
blind
leade
the
blynd
,
both
shall
fal
into
the
ditche
.
Let
them
alone
.
C.
He
meaneth
that
we
should
not
set
so
much
by
men
,
that
their
offence
shoulde
greately
moue
vs
.
Notwithstanding
a
iudgement
,
and
discression
is
nedeful
to
be
had
.
For
when
they
are
offended
by
theyr
owne
wyckednes
,
and
not
by
ignorance
,
we
muste
not
regarde
them
,
but
passe
euen
through
the
myddest
of
them
.
Hereuppon
came
that
olde
distynction
of
auoydynge
offences
,
namely
that
we
beware
leaste
we
geue
the
offence
to
the
weake
:
but
if
any
wicked
,
●●s
ge●…
offen
●…n
.
obstinate
,
and
maliciouse
person
,
take
the
offence
it
is
no
matter
to
vs
,
we
nede
not
care
.
For
it
is
necessary
the
christ
which
is
the
rocke
of
offence
shold
be
buryed
,
if
we
wyll
satisfie
the
obstinacy
of
all
men
.
Therefore
it
shall
behoue
vs
to
discerne
betwene
the
weake
(
whiche
are
offended
throughe
ignorance
,
and
are
by
and
by
conformable
)
and
the
proude
and
obstinate
,
whiche
take
offence
to
theim selues
,
leaste
any
weake
person
be
molested
and
troubled
throughe
our
defalte
.
But
when
the
wicked
obstinatelye
kicke
against
vs
,
let
vs
go
voyde
of
care
,
euen
through
the
middest
of
theyr
offences
.
For
he
which
doth
not
spare
&
geue
place
to
his
weake
bretherne
.
is
churlishe
,
and
dothe
treade
those
(
as
it
were
)
vnder
his
fete
,
to
whom
he
ought
to
reache
out
his
helpinge
hande
.
But
to
care
for
others
,
it
is
no
parte
of
our
bewetie
,
seinge
they
must
of
necessitie
fall
into
offence
,
if
we
go
forward
in
our
calling
,
and
discharge
our
duety
.
Furthermore
,
when
it
shall
come
to
passe
,
that
they
are
alienate
,
and
fallen
from
Christ
,
by
the
collour
&
cloke
of
offence
,
let
vs
let
theim
alone
,
leaste
they
drawe
vs
with
them
also
.
The
cause
why
the
Phariseies
were
offended
was
arrogancie
&
disdaine
:
they
contemned
&
greatly
despysed
the
doctrine
of
Christe
,
notwithstanding
that
it
came
from
God
the
father
:
In
their
hartes
they
bare
the
cause
of
offence
.
wherfore
Christ
commandeth
to
let
them
alone
.
They
be
the
blind
leaders
of
the
blynd
.
E.
Or
they
be
the
blynde
guides
of
the
blinde
:
according
to
the
nature
of
the
Greeke
worde
.
C.
In
this
sentence
there
is
a
great
Emphasis
or
force
,
by
the
which
Christ
sheweth
that
the
Phariseies
were
rather
offended
by
pride
,
then
through
infirmitie
,
because
they
were
to
wise
in
their
owne
opinions
,
&
soughte
to
rule
all
men
according
to
theyr
wyl
.
For
when
they
stomble
in
the
plaine
way
,
it
is
euident
,
that
they
are
wilfully
blinde
.
Now
to
what
ende
should
a
man
suffer
him selfe
to
be
led
by
them
,
vnlesse
he
wold
fal
into
the
same
pit
of
blindenes
,
wherunto
they
are
caryed
hedlong
.
For
Christ
the
son
of
righteousenesse
which
shineth
vnto
vs
,
&
which
doth
not
onely
shewe
vs
the
true
waye
by
the
light
of
his
Gospel
,
but
will
haue
the
same
also
preferred
of
vs
:
dothe
very
well
reuoke
his
disciples
from
that
sluggishenes
,
and
wilful
blindenes
,
least
they
shold
fal
into
the
same
state
that
they
were
in
.
For
he
addeth
.
If
the
blind
leade
the
blinde
,
both
shall
fall
into
the
ditche
.
C.
A
sentence
worthy
to
be
noted
,
Blindenesse
and
ignorance
,
are
the
cause
of
destruction
by
the
whiche
the
lord
sheweth
howe
prerilouse
and
daungerouse
a
thynge
it
is
,
for
men
to
be
ruled
by
those
that
are
blynde
:
namely
,
that
it
wyll
at
the
lengthe
come
to
passe
,
that
by
obeyinge
theym
,
and
by
walkyng
with
them
in
darckenesse
,
wee
shall
come
into
the
lyke
destruction
.
Hereby
we
gather
that
all
men
are
inexcusable
,
which
vnder
the
coullour
of
simplicitie
&
modestie
,
suffer
them selues
to
be
deceyued
,
and
snared
with
errours
:
as
they
whiche
at
this
day
beyng
in
errour
and
blyndnesse
,
say
that
they
were
so
taughte
by
their
teachers
,
and
pastors
,
vnder
whom
they
oughte
to
be
gouerned
,
and
say
also
that
their
errour
shall
be
imputed
to
the
Byshoppes
,
But
Christ
here
plainely
affirmeth
that
those
blynde
also
shall
fall
into
destruction
whiche
followed
their
blynde
guides
.
No
man
therfore
in
his
right
wittes
wil
harken
and
obey
these
blinde
Phariseis
:
for
none
can
please
theym
,
but
suche
as
shut
theyr
eyes
agaynste
the
sonne
.
As
for
exaumple
.
Papistes
maintayne
blyndnesse
.
Those
whiche
beare
great
rule
amonge
the
aduersaries
of
oure
sauioure
Chryst
,
are
captaynes
:
how
shal
we
please
them
,
if
we
beholde
the
lyghte
and
the
Gospell
?
If
wee
bende
our selues
to
beholde
the
lyghte
(
that
is
,
to
followe
Chryste
)
by
and
by
wee
kyndell
theyr
furyouse
rage
agaynste
vs
.
No
man
dydde
euer
beare
more
with
the
weake
,
and
suffer
theyr
infyrmities
,
then
dyd
the
Apostel
Paule
:
Notwithstandynge
when
he
sawe
suche
kynd
of
men
,
which
wold
bring
mennes
consciences
into
bondage
,
Gala.
2.
hee
stoutelye
bente
hym selfe
agaynste
them
,
in
noo
wyse
geuinge
tyme
or
place
vnto
theim
.
for
hee
woulde
not
be
blynde
,
and
haue
blynd
guydes
to
leade
hym
.
The
Euangelist
Luke
,
in
rehearsing
this
sentence
,
noteth
no
circumstaunce
:
but
saith
,
that
Christ
vsed
this
similitude
generally
,
euen
as
in
rehersinge
many
of
the
sermons
of
Christ
,
he
sheweth
no
cause
why
they
were
made
.
It
may
be
that
Christ
repeated
this
selfe
same
sentence
often
times
,
A.
As
in
dyuerse
places
we
maye
finde
,
that
he
hath
repeated
many
other
.
15
Then
answered
Peter
,
and
saide
vnto
him
:
Declare
vnto
vs
this
parable
.
C.
To
answere
in
this
place
,
(
according
to
the
maner
of
the
Hebrewes
)
is
as
much
to
say
,
as
to
speake
,
as
thus
.
Then
spake
Peter
and
said
vnto
him
.
&c.
For
Marke
hath
.
And
when
he
came
into
the
house
away
from
the
people
,
Mark.
7.
his
disciples
asked
hym
of
the
symilitude
.
But
in
this
place
Peter
being
as
it
were
the
mouth
of
the
rest
,
saith
,
Declare
vnto
vs
this
parable
16
Iesus
sayde
,
are
ye
also
yet
withoute
vnderstandinge
?
C.
Because
the
Disciples
doo
bewraye
their
intollerable
rudenesse
,
Christ
doth
iustely
reprehende
theim
,
and
rebuketh
them
,
because
as
yet
they
wante
vnderstandinge
:
yet
notwithstanding
hee
letteth
not
to
teache
and
instructe
them
.
17
Do
not
ye
yet
vnderstande
,
that
whatsoeuer
entereth
in
at
the
mouth
,
goth
into
the
belly
,
and
is
cast
out
into
the
draughte
?
C.
The
sume
and
effecte
of
Christs
wordes
in
this
place
,
is
to
declare
that
men
are
not
polluted
with
meates
:
M●●●…f●…le
〈◊〉
man
.
but
that
they
haue
spottes
and
dregges
of
vyces
included
within
them
,
whiche
openlye
burst
out
in
workes
.
M.
This
is
more
playnely
expressed
in
Marcke
,
where
we
reade
thus
,
There
is
nothynge
without
a
man
that
can
defile
him
,
when
it
entereth
into
him
:
but
the
thinges
which
procede
out
of
a
man
,
those
are
they
that
do
defile
the
man
.
Therfore
the
cleanenes
,
or
vncleanenes
of
a
man
,
consisteth
in
the
qualitie
of
the
hart
,
not
in
the
qualitie
of
the
belly
.
C.
If
any
man
obiect
&
say
that
the
intemperature
of
meate
&
drynke
is
a
pollution
&
defiling
of
a
man
:
we
may
easely
answere
,
that
Christ
speketh
not
here
but
of
the
naturall
&
lawfull
vse
of
those
thinges
which
the
lord
hath
geuen
vs
.
A●…
To
eate
&
drinke
,
of
it selfe
is
a
free
thing
,
&
indifferent
:
if
there
come
any
corruption
.
it
commeth
of
man
him self
,
&
therfore
it
ought
to
be
thought
internall
,
not
externall
.
18
But
those
thinges
which
procede
out
of
the
mouth
,
come
forthe
from
the
harte
,
and
they
defile
the
man
.
A.
For
this
matter
reade
the
exposition
of
the
eleuenth
verse
.
19
For
oute
of
the
harte
procede
euyll
thoughtes
,
murthers
,
breakinge
of
wedlocke
,
whoredomes
,
theftes
,
false
witnes
,
blasphemies
.
C.
Hereby
we
gather
the
which
before
we
noted
,
namely
that
Christ
at
the
first
spake
of
the
mouthe
,
for
the
circumstance
of
the
present
place
.
for
now
he
maketh
no
mention
of
the
mouth
,
but
sayth
that
al
viciouse
thinges
that
do
defile
&
pollute
come
from
the
hart
of
man
onely
.
In
this
Marke
differeth
from
our
Euangelist
Mathew
,
namely
,
that
he
reckeneth
vp
more
vices
then
the
other
dothe
.
And
although
these
wordes
of
our
sauyour
Christ
are
spoken
after
an
improper
maner
,
yet
it
is
sufficient
for
vs
,
if
we
therby
may
gather
his
meaning
,
namely
that
al
vices
do
procede
from
the
euil
&
corrupt
affections
of
the
hart
.
It
is
an
improper
kind
of
speache
to
say
that
an
euil
eie
procedeth
from
the
hart
,
yet
in
dede
ther
is
no
absurditie
,
●…orrup●…●…at
is
in
〈◊〉
defy●●
whole
〈◊〉
or
ambiguitie
in
so
sayinge
,
because
an
impure
&
vncleane
hart
doth
defile
the
eyes
,
and
maketh
theym
mynisters
and
instrumentes
of
euill
desires
.
Notwithstanding
Christ
doth
not
restraine
all
that
is
euyll
in
the
man
,
to
manifest
sinnes
,
but
to
th
ende
he
myght
more
playnely
declare
the
harte
of
man
,
to
be
the
seate
and
receptacle
of
all
euyll
,
he
sayth
that
there
remaine
testimonies
and
fruites
euen
in
the
synnes
.
20
These
are
the
thinges
whiche
defile
a
man
.
But
to
take
meate
with
vnwasshen
handes
,
defyleth
not
a
man
.
A.
The
Greke
text
hath
,
These
are
the
thinges
which
make
a
man
common
.
But
common
,
defiled
,
&
vncleane
,
are
all
one
,
as
may
appere
by
the
wordes
of
Peter
,
〈◊〉
.
10.
That
which
the
lord
hath
purified
count
not
thou
common
:
The
whiche
wordes
were
an
aunswere
to
this
,
I
dyd
neuer
eate
any
thinge
common
or
vncleane
.
The
Iewes
did
cal
those
things
common
which
the
Gentiles
vsed
commonly
,
and
therefore
impure
,
&
prophane
.
And
that
which
the
Gréeke
phrase
calleth
common
the
Hebrew
phrase
calleth
vncleane
or
defiled
.
21
And
Iesus
went
thence
and
departed
into
the
coastes
of
Tyre
and
Sydon
.
And
Iesus
went
thence
M.
This
hystorye
is
very
plentyfull
,
and
requireth
greate
dylygence
to
be
consydered
of
.
C.
For
it
teacheth
howe
the
grace
of
Christe
beganne
to
appere
to
the
Gentiles
.
For
although
the
ful
time
was
not
come
in
the
whiche
Chryste
shoulde
publyshe
and
reueale
him self
to
the
whole
world
,
notwithstanding
he
thoughte
it
good
to
geue
certayne
forewarninges
of
his
common
and
generall
mercy
,
whiche
at
the
lengthe
,
after
his
resurrection
was
offered
bothe
to
the
Iewes
,
and
also
to
the
Gentiles
.
And
departed
into
the
coastes
of
Tyre
.
B.
The
Euangelist
Marcke
addeth
sayinge
,
●…e
.
7.
And
he
entered
into
a
house
,
and
would
that
no
man
should
haue
known
:
but
he
coulde
not
be
hyd
:
signifying
that
Christe
wente
not
directely
to
Tyre
and
Sydon
,
but
abode
in
that
corner
for
a
time
as
thoughe
hee
had
ben
a
pryuate
man
.
But
Marke
speaketh
accordinge
to
oure
fleshely
sence
and
vnderstandyng
.
For
although
Christ
foresawe
by
his
dyuine
spirite
,
what
should
come
to
passe
,
yet
notwithstanding
,
in
that
,
that
he
was
the
minister
&
messenger
of
the
father
,
he
kept
him selfe
within
the
limits
&
bounds
of
the
office
&
callinge
which
was
enioyned
him
:
therfore
the
Euangelist
Mark
saith
that
he
could
not
be
hyd
,
meaning
as
he
was
man
.
B.
For
it
is
necessary
that
he
shold
play
the
Apostell
of
circunsition
,
sent
specially
to
the
Iewes
:
According
to
the
saying
of
S.
Paule
,
This
I
say
,
Roma.
15.
that
Iesus
Christ
was
made
a
minister
of
the
Circumsition
for
the
trewth
of
God
,
to
confyrme
the
promyses
made
vnto
the
fathers
.
Math.
10.
Whereupon
our
sauiour
gaue
his
disciples
charge
that
they
shold
not
come
into
the
way
of
the
Gentiles
.
But
because
the
time
was
at
hande
that
the
Gentiles
should
receiue
Chryst
beinge
reiected
of
the
Iewes
,
the
father
wold
not
haue
him
altogether
hidden
from
the
Gentyles
.
22
And
beholde
,
a
woman
of
Chanaan
(
which
came
out
of
the
same
coastes
)
cryed
vnto
him
sayinge
:
haue
mercy
on
me
O
Lord
,
thou
sonne
of
Dauid
:
My
daughter
is
pitiously
vexed
with
a
deuil
.
And
beholde
a
woman
C.
An
excellent
Image
of
faith
is
depaynted
vnto
vs
in
this
strange
woman
,
that
a
comparison
being
made
,
we
may
know
that
the
Iewes
(
whose
impietie
was
horrible
)
were
worthely
&
iustly
depriued
of
the
promised
redemption
.
For
when
Christ
dyd
brynge
vnto
them
openlye
the
promysed
redemption
,
and
offered
the
same
with
a
loude
voyce
,
and
by
doynge
of
myracles
before
their
eyes
,
they
were
blynde
and
deafe
:
When
as
notwithstandyng
they
boasted
theym selues
to
be
the
heyres
of
Goddes
couenant
,
his
chosen
and
peculiar
people
,
&
his
priestly
kingedome
:
but
this
woman
,
who
had
no
fellowshyppe
with
the
sonnes
of
Abraham
,
and
to
whom
the
couenaunt
(
as
it
mighte
seeme
)
pertayned
not
,
beinge
called
by
no
voyce
or
signe
,
came
running
vnto
Chryst
of
her
owne
accorde
,
and
voluntary
wyll
.
Of
Chanaan
.
B.
The
Euangelist
Marke
sayth
,
that
this
woman
was
a
Greke
out
of
the
nation
of
Syrophaenitia
:
Notwithstandinge
,
betwene
Matthew
&
Marcke
there
is
no
contrarietie
:
for
wee
knowe
that
it
was
a
common
vse
&
maner
among
the
Iewes
,
to
call
all
forrayne
nations
Grekes
:
and
therfore
the
Apostel
Paule
vseth
that
Antithesis
ofte
times
,
but
specially
in
his
epistell
to
the
Romaines
.
Rom.
1
,
2.3
and
.10
.
1.
Cor.
1.
Gala.
3.
But
seinge
she
came
out
of
the
partes
of
Tyre
and
Sydon
,
it
is
no
meruaile
if
she
were
sayde
to
be
of
Syrophenitia
,
when
as
the
Region
or
countrey
is
called
Syria
whiche
was
a
parte
of
Phaenitia
also
.
But
the
Iewes
despitefully
called
al
the
inhabitauntes
of
that
countrey
Cananaeans
.
And
it
is
likely
that
they
for
the
most
parte
take
theyr
oryginall
and
begynninge
of
the
people
of
Canaan
,
who
beinge
banished
out
of
theyr
countrey
,
fled
thyther
,
as
to
the
next
place
of
exile
.
In
this
both
the
Euangelistes
do
agree
,
that
the
woman
was
of
a
prophane
nacion
.
not
brought
vppe
vnder
the
lawe
of
Moyses
,
and
that
she
came
vnto
Chryste
of
her
owne
voluntary
wyll
,
humblye
to
craue
helpe
at
his
hands
.
Bu
Notwithstanding
it
pleaseth
some
to
thincke
that
shee
was
a
Cananeaan
,
so
called
of
the
countrey
Cana
,
which
Cana
is
written
without
the
letter
H.
This
Cana
is
a
greate
cittie
of
Phaenitia
,
borderyng
vppon
the
tribe
of
Asser
:
of
the
whiche
wee
maye
reade
in
the
.xix.
chapter
of
Iosua
.
But
that
Cana
is
written
with
the
Hebrewe
leter
.
P.
K.
And
as
concerninge
that
Chanaan
whiche
our
Euangeliste
Matthew
hath
:
The
Greeke
letter
χ
is
as
much
as
.
ch.
it
is
written
in
all
aunciente
Greke
bokes
,
that
I
haue
sene
with
this
letter
χ
ch.
Cryed
vnto
hym
.
M.
For
Marcke
saythe
that
shee
hearde
of
hym
.
Faythe
therefore
commeth
by
hearynge
as
saith
saincte
Paule
in
the
tenth
to
the
Romaines
.
Faithe
commeth
by
hearynge
.
Haue
mercy
on
mee
.
M.
Shee
calleth
vpon
,
and
craueth
his
mercye
,
in
whom
she
beleueth
:
she
crieth
not
to
the
Apostels
,
but
vnto
Christ
.
Neyther
had
she
thus
desired
his
helpe
,
vnles
she
had
hoped
certainely
to
obtaine
the
same
.
O
Lorde
.
C.
She
calleth
Christ
lorde
,
by
the
common
vse
of
her
speche
.
Thou
sonne
of
Although
this
woman
were
a
stray
,
and
forren
ar
from
the
flocke
of
Christe
,
yet
notwithstandinge
she
had
receyued
som
taste
of
godlynesse
:
for
withoute
some
knowledge
of
the
promyses
,
she
had
not
called
Chryste
the
sonne
of
Dauyd
.
For
althoughe
the
Iewes
erred
and
swarued
from
the
pure
and
perfect
doctrine
of
the
lawe
,
yet
notwithstandinge
the
fame
of
the
promysed
redemption
was
ryfe
amonge
them
.
And
because
the
restoring
of
the
churche
,
did
depend
vpon
the
kingdome
of
Dauid
,
when
so
euer
mention
was
made
of
the
Messias
,
the
name
of
the
sonne
of
Dauid
was
by
&
by
in
theyr
mouthes
,
and
truely
this
confession
was
common
to
euery
man
.
But
when
the
true
fayth
decayed
amongst
them
,
by
the
wonderful
&
inspeakeable
goodnes
of
god
,
it
came
to
passe
,
that
the
odour
and
swete
smel
of
the
promises
came
to
the
Gentiles
theraboutes
.
Although
therfore
this
woman
was
not
familiarly
taughte
and
instructed
by
any
maister
:
yet
notwithstandinge
she
did
not
rashely
fayne
or
immagin
a
faith
,
as
concernyng
Christe
vnto
her selfe
,
but
conceiued
the
same
by
the
lawe
and
the
Prophetes
.
Wherfore
very
wickedly
that
dogge
Seruetus
,
S●…
w●…
fai●…
to
the
end
he
mighte
despoyle
Fayth
of
her
promyses
,
hath
very
muche
abused
this
example
.
Accordynge
to
this
sence
,
we
do
not
denis
,
but
that
there
may
be
some
detayned
faythe
at
sometime
,
to
the
which
the
parfect
and
distinct
knowledge
of
sounde
doctrine
is
not
known
:
this
alwayes
noted
,
that
faythe
euer
procedeth
from
the
woorde
of
God
,
and
hath
his
beginning
of
true
rudimentes
&
instructions
,
that
it
may
alwaies
be
annexed
to
some
light
of
knowledge
.
My
daughter
is
pitiously
vexed
C.
The
Euangelist
Mark
saith
that
this
woman
came
&
fell
down
at
the
fete
of
Iesu
,
&
prayed
him
to
cast
out
a
deuil
of
her
daughter
,
A.
By
the
which
wordes
he
declareth
,
the
she
conceiued
some
greate
&
excellent
thing
of
Christ
,
in
that
she
attributeth
to
hym
power
to
cast
out
a
deuyll
.
23
But
he
aunswered
her
nothing
at
all
,
and
his
disciples
came
and
besought
him
sayinge
:
sende
her
away
for
she
crieth
after
vs
.
But
he
answered
nothing
.
Bu.
Wonderful
lettes
and
impediments
are
here
obiected
against
the
woman
and
such
greuouse
occasions
ar
set
before
her
,
that
vnlesse
she
had
receyued
a
sounde
&
perfect
faith
,
she
might
haue
forsaken
Christ
,
&
spoken
euyl
of
the
gospel
of
the
kingdome
.
C.
Therfore
the
Euangelists
for
diuerse
causes
do
commende
the
faith
of
this
woman
,
as
now
for
her
inuincible
constancie
:
for
seing
that
the
sylence
of
Christe
was
a
certaine
kind
of
repulse
,
it
is
meruaile
that
she
was
not
caste
downe
&
dyscouraged
by
this
temptation
:
but
her
continuall
prayer
was
a
sufficient
testimonie
and
witnesse
of
her
perseueraunce
.
Notwithstanding
this
shoulde
seeme
to
be
contrary
to
the
nature
of
fayth
and
inuocation
,
〈◊〉
.
10.
as
sainct
Paule
describeth
the
same
,
sayinge
,
that
no
man
can
praye
arighte
,
without
he
haue
firste
hearde
the
woorde
of
God
.
Who
therefore
wyl
say
,
that
this
woman
had
fayth
,
who
(
Christe
holding
his
peace
)
gathereth
and
conceiueth
a
trust
of
her
own
selfe
?
But
for
so
much
as
Christe
speaketh
two
maner
of
waies
,
&
yet
holdeth
his
peace
,
we
muste
note
,
that
although
hee
did
then
kepe
sylence
,
yet
notwithstandinge
he
spake
to
the
mynde
of
the
woman
:
and
so
this
secret
instinction
of
his
spirite
was
in
stede
of
the
external
preaching
.
〈◊〉
spea●…
his
〈◊〉
and
〈◊〉
.
Thus
the
lorde
oftentimes
speaketh
to
his
faithfull
seruauntes
,
and
yet
holdeth
his
peace
.
for
they
bearing
them selues
bolde
,
vpon
the
comfortable
testimonies
of
Scrypture
,
where
they
heare
him
speakinge
,
doubte
not
but
that
he
wyl
be
merciful
vnto
them
:
and
yet
notwithstandynge
hee
dothe
not
by
and
by
accomplishe
their
desires
,
and
graunte
their
petitions
,
but
semeth
rather
as
though
he
dyd
not
heare
.
We
se
therfore
to
what
ende
Christ
helde
his
peace
,
not
to
extinguyshe
the
fayth
of
the
woman
,
but
rather
to
kyndell
her
feruente
fayth
,
and
to
inflame
her
to
be
more
earneste
.
Wherefore
,
if
so
small
a
seede
of
doctrine
in
the
woman
of
Canaan
,
brought
forthe
suche
plentifull
fruite
,
it
were
to
to
much
shame
,
if
we
shoulde
faynt
and
quayle
,
when
he
differreth
vs
,
and
satisfieth
not
our
request
.
And
his
disciples
came
and
besought
.
The
dyscyples
beyng
wery
and
anoyed
with
the
importunate
suite
and
crying
of
the
woman
:
came
vnto
Christe
and
besoughte
him
to
sende
her
away
,
saying
,
Sende
her
away
.
E.
That
is
to
saye
,
dispatche
her
,
eyther
by
granting
to
her
her
petition
,
or
els
by
satisfying
her
by
some
other
meane
.
C.
The
disciples
trewly
craue
nothing
in
the
womans
behalfe
at
the
handes
of
Christe
:
but
because
of
her
importunate
suite
,
they
desire
to
haue
her
sent
awaye
.
Bu.
For
they
them selues
shew
the
cause
why
they
would
haue
her
sent
away
sayinge
.
For
shee
crieth
after
vs
.
as
if
they
shold
haue
sayde
,
She
weryeth
vs
excedinglye
and
aboue
measure
with
cryinge
,
&
with
her
complaintes
she
is
irkesome
vnto
vs
in
so
muche
that
it
is
a
reproch
to
vs
all
,
if
she
thus
follow
vs
,
thou
neyther
rebukinge
her
,
nor
grauntyng
her
petition
,
whereby
we
maye
be
in
quiet
.
C.
But
what
a
foolishe
imagination
and
deuyse
of
the
Papistes
was
it
,
Popishe
praier
to
saintes
.
by
this
place
to
teache
to
pray
vnto
the
dead
saintes
.
For
lett
vs
graunte
that
this
woman
craued
some
helpe
or
fauour
at
the
disciples
handes
(
whiche
can
not
be
gathered
by
the
texte
)
yet
notwithstanding
there
is
a
difference
betwene
the
dead
and
the
liuing
.
Bu.
It
is
moste
sure
and
certayne
that
the
sayncts
which
are
alyue
on
the
earth
,
do
pray
for
such
as
are
in
trouble
,
affliction
and
mysery
,
but
it
is
most
vncertaine
that
the
saintes
in
heauen
do
pray
for
vs
,
yea
it
is
most
sure
that
they
are
ignorant
of
our
cogitations
and
desyres
.
24.
But
he
aunswered
and
saide
:
I
am
not
sent
but
to
the
lost
shepe
of
the
house
of
Israell
.
C.
Here
he
sheweth
the
cause
why
he
doth
not
heare
&
answere
the
woman
of
Canaan
,
because
he
wolde
geue
him selfe
wholly
to
the
Iewes
to
whom
he
was
appointed
a
minister
of
the
grace
of
God
.
Therefore
he
argueth
of
the
vocation
&
commandement
of
his
father
that
no
helpe
muste
be
shewed
to
straungers
and
forreners
.
Not
that
the
power
of
Christ
was
alwaies
shut
and
included
in
such
straite
bondes
:
but
hecause
the
time
dyd
so
require
,
that
he
begynninge
at
the
Iewes
,
might
for
the
tyme
kepe
him selfe
whollye
vnto
them
.
Ephe.
2.
but
after
his
resurrection
the
tyme
came
that
he
should
preach
peace
vnto
the
Gentiles
which
were
alienate
from
the
kingedome
of
God.
Math.
10.
For
this
cause
Christ
at
the
first
commanded
his
Aposteles
to
kepe
them selues
or
to
preach
onely
to
the
Iewes
,
Roma.
15.
and
not
to
come
into
the
waye
of
the
Gentiles
.
The
Apostell
Paule
also
,
to
this
effecte
callethe
Christ
the
minister
of
the
circumsition
He
doth
therefore
truely
denie
hym selfe
to
be
sente
,
sauing
onely
to
the
lost
shepe
of
the
house
of
Israell
:
that
is
to
saye
,
to
the
Iewes
:
vntil
the
fulnes
of
time
came
in
the
which
the
Gentiles
shold
succede
.
Bu.
Hereby
let
vs
learne
how
greatly
the
lorde
estemed
the
people
of
Israell
,
in
graunting
to
them
such
a
prerogatiue
,
that
the
sonne
of
God
him self
should
say
that
he
was
specially
sent
vnto
them
.
Whervpon
the
trueth
of
goddes
promise
maye
be
gathered
,
in
that
all
thinges
that
God
by
the
prophetes
had
spoken
&
promysed
,
are
now
offered
and
perfourmed
to
this
people
.
Furthermore
,
he
dothe
not
onely
call
the
elect
and
chosen
,
the
lost
shepe
of
the
house
of
Israell
,
but
also
all
suche
as
came
of
the
stocke
of
the
holy
fathers
:
because
God
comprehended
all
vnder
the
couenaunte
,
and
because
the
redemer
was
promised
to
all
without
exception
,
euen
as
without
exception
,
hee
reuealed
,
and
offered
hym selfe
to
al
men
.
This
also
is
worthy
to
be
noted
,
Luke
19.
that
he
pronounceth
him selfe
to
be
geuen
to
the
loste
sheepe
,
euen
as
in
an
other
place
he
saith
that
he
came
to
saue
that
which
was
loste
.
25
Then
came
she
and
worshipped
him
saying
:
Lorde
helpe
mee
.
Then
came
shee
.
B.
This
woman
hadde
a
wonderfull
trust
,
when
that
neyther
the
silence
of
Christ
,
nor
the
answere
which
he
made
to
the
disciples
(
by
the
which
he
might
seme
to
deny
to
shewe
to
her
any
fauour
at
all
)
could
any
whit
discourage
her
,
but
began
so
much
the
more
earnestly
to
praye
.
for
sayth
the
Euangelist
,
she
came
and
worshipped
hym
,
saying
,
Lord
helpe
mee
.
The
more
sharpely
shee
was
repoulsed
,
the
more
vehemently
she
prayed
and
craued
helpe
.
Faith
that
is
firme
can
not
be
beaten
downe
.
C.
Shee
semethe
therfore
obstinatly
to
contend
,
as
though
she
coulde
extorte
somwhat
from
hym
by
violence
.
But
without
al
doubt
the
goodnesse
whiche
by
faith
she
had
conceiued
of
the
Messias
,
dyd
thus
imbolden
and
encourage
her
.
And
whereas
Christe
precisely
denying
that
this
her
request
pertayned
to
his
office
,
she
was
not
dyscouraged
,
neither
lefte
of
her
suite
:
it
must
needes
so
come
to
passe
(
as
we
sayde
before
)
by
the
fyrme
and
constante
faythe
whiche
shee
had
conceyued
.
And
this
is
a
trewe
probation
and
trial
of
our
fayth
,
when
we
wyll
neuer
suffer
the
generall
principle
of
our
saluation
,
which
is
founded
vpon
the
woorde
of
God
to
be
taken
from
vs
.
Lorde
helpe
me
.
A.
As
if
she
sholde
haue
saide
.
I
do
not
perceyue
that
I
am
yet
altogether
repoulsed
and
dryuen
from
thee
,
although
thou
wilte
not
vouchsafe
to
make
me
answere
,
thou
art
sent
hither
to
be
a
comforter
of
the
afflicted
:
help
me
therfore
which
am
greuously
afflicted
:
for
thy
goodnes
I
besech
the
o
lord
to
help
me
26
He
answered
and
saide
:
it
is
not
mete
to
take
the
childrens
breadde
,
and
to
cast
it
to
dogges
.
Some
translations
haue
,
it
is
not
semely
to
take
the
chilorēs
bread
.
C.
Now
Christ
by
a
more
sharp
&
biting
answere
semeth
to
put
her
quite
out
of
comforte
,
&
to
take
al
hope
from
her
.
for
he
doth
not
only
teach
that
all
grace
which
he
hath
receyued
of
the
father
,
oughte
to
be
dispensed
to
the
Iewes
,
lest
they
shoulde
be
defrauded
of
their
peculiar
right
,
but
also
not
without
contumely
&
reproche
,
he
compareth
the
woman
to
a
dogge
,
declaring
therby
that
she
was
vnworthye
to
be
partaker
of
his
grace
.
B.
But
he
ment
by
this
colloring
and
hiding
of
his
goodnes
,
to
haue
a
farther
triall
,
and
a
more
excellent
example
of
her
faith
.
For
although
she
were
compared
to
dogges
,
yet
notwithstandyng
she
toke
it
not
so
haynously
,
that
acknowleginge
her selfe
to
be
a
dogge
,
she
woulde
not
require
the
benefite
of
sonnes
,
but
of
dogges
only
.
C.
But
to
the
end
we
may
haue
the
true
meaning
&
vnderstanding
of
this
place
,
we
muste
note
that
euerye
particuler
gift
of
god
is
not
called
the
childrens
breade
,
but
onely
those
benefytes
which
seuerally
he
had
bestowed
vpon
Abraham
and
his
sede
.
For
from
the
beginning
of
the
world
the
goodnes
of
God
was
so
dispersed
euery
where
,
&
so
filled
heauen
&
earth
,
that
al
men
knew
the
father
him selfe
.
But
because
he
had
preferred
the
sonnes
of
Abraham
to
honour
,
more
than
any
of
the
sons
of
men
els
,
the
breade
of
the
children
is
that
which
properly
pertayneth
to
the
adoption
,
by
the
which
the
Iewes
only
were
elected
&
chosen
to
be
sonnes
.
The
Gentiles
had
the
vse
&
fruition
of
the
lyght
of
the
sonne
,
of
the
vital
and
liuely
spirite
,
and
of
the
foode
and
increase
of
the
earth
as
well
as
the
Iewes
:
but
the
blessinge
which
was
to
be
hoped
for
in
Christ
,
remayned
only
in
the
house
of
Abraham
.
For
otherwyse
the
Iewes
(
which
did
excell
)
should
haue
béene
no
better
than
the
Gentiles
.
Therefore
Christ
sayth
it
is
not
méete
to
take
childrens
bread
and
cast
it
vnto
Dogges
,
meaninge
that
it
is
not
well
bestowed
,
which
is
taken
from
the
Church
of
God
,
and
committed
to
the
common
vse
of
prophane
men
.
But
this
ought
to
be
restrayned
to
the
time
in
the
which
,
God
was
onlye
inuocated
and
called
vppon
in
Iudea
.
For
when
it
came
to
passe
that
the
Gentiles
were
admitted
into
the
same
fellowship
of
saluation
(
the
which
came
to
passe
,
when
by
the
Gospel
Christ
shyned
euerye
where
)
the
difference
was
taken
away
in
so
much
that
they
which
before
were
Dogges
,
are
now
reputed
amonge
the
children
and
sonnes
.
〈◊〉
made
●●ntiles
〈◊〉
were
●…ges
,
to
〈◊〉
sonnes
〈◊〉
.
C.
The
Iewes
were
in
place
and
stede
of
sonnes
,
but
the
Gentiles
being
alyenate
from
the
grace
,
were
as
Dogges
.
Here
therefore
the
swelling
of
fleshe
must
needes
lye
in
the
dust
,
when
wée
heare
,
that
in
the
first
beginning
wée
were
dogges
.
This
sentence
trulye
serueth
verye
well
to
bringe
to
humillitye
,
that
wée
maye
knowe
what
our
state
and
condition
was
before
grace
,
wée
were
without
all
doubt
Dogges
.
In
the
beginning
truly
the
excellencye
of
mans
nature
,
in
the
which
the
Image
of
God
did
shyne
,
was
greater
,
than
that
so
odious
a
name
,
should
belong
to
all
the
Gentiles
,
and
to
kinges
themselues
,
whom
God
hath
adorned
and
butifyed
with
his
owne
tytle
:
but
the
fall
and
disobedience
of
Adam
brought
to
passe
,
that
the
Lorde
iustly
did
cast
out
all
those
with
dogges
to
the
dungehill
:
which
by
the
fault
of
oure
first
Parents
were
made
bastardes
:
specially
when
there
is
a
comparison
betwene
the
Iewes
(
whych
are
exempte
from
the
common
state
and
condition
of
men
)
and
the
Gentiles
,
which
are
banished
from
the
kingdome
of
God
.
For
the
Iewes
did
excell
,
not
by
their
owne
merit
,
but
by
the
benefite
of
the
couenaunte
:
●…ō
hath
●…s
but
wée
are
not
sonnes
,
were
it
not
that
the
father
had
not
adopted
vs
by
Christ
to
be
his
sonnes
and
heyres
,
who
by
the
same
Christ
promised
grace
to
his
sonnes
,
not
to
Prophane
Gentiles
.
The
purpose
of
Christe
is
more
plainly
expressed
in
Marke
wher
it
is
sayde
,
let
the
children
first
he
fed
:
Marke
7.
for
it
is
not
meete
to
take
the
childrens
bread
,
and
to
cast
it
vnto
whelpes
.
For
hee
admonisheth
the
woman
of
Canaan
that
she
dealeth
as
preposteriouslye
as
one
that
in
the
middest
of
supper
fouldeth
vppe
the
Table
.
B.
In
this
aunswere
also
there
was
some
hope
geuen
to
her
and
to
all
the
Gentiles
,
namely
that
when
the
Iewes
were
satisfyed
the
Gentiles
should
haue
the
breade
of
life
broken
and
distributed
vnto
them
:
that
is
to
saye
,
it
should
come
to
passe
that
the
Gospell
of
the
kingdome
should
be
preached
vnto
them
after
it
had
bene
preached
to
the
Iewes
.
C.
Moreouer
,
although
Christ
here
had
specially
regarde
to
take
a
tryall
and
proofe
of
the
womans
faith
,
yet
notwithstanding
withall
hée
doth
teach
and
shew
what
horrible
punishmente
and
dreadfull
vengeaunce
did
depende
and
hange
ouer
the
Iewes
,
for
reiecting
that
inestimable
benefyte
offered
fréely
vnto
them
,
which
was
denyed
,
and
might
not
be
graunted
to
others
,
who
feruently
and
with
gréedines
craued
and
begged
the
same
.
27.
She
aunsweared
and
said
:
truth
Lord
,
for
the
Dogges
eate
of
the
crommes
,
which
fall
from
their
masters
Table
.
Bu.
The
woman
hauing
so
oftentymes
the
repoulse
,
&
being
at
the
last
reprochefully
compared
to
an
vncleane
dogge
,
is
notwithstanding
neuermore
styrred
and
prouoked
to
conceyue
hatred
nor
neuer
a
whit
the
lesse
infirme
and
weake
in
faith
,
A
constants
fayth
in
the
woman
of
Canaan
.
but
seking
to
ouercome
herselfe
,
the
more
constantlye
that
the
Lord
denyeth
her
request
,
the
more
importunately
shee
contendeth
by
continuall
crauing
to
obtayne
the
same
.
E.
For
shée
refuseth
not
the
opprobrious
name
of
a
dogge
,
neyther
doth
shée
enuye
the
Iewes
for
their
honourable
tytle
to
be
called
sonnes
,
but
callinge
them
also
Lords
whom
Iesus
called
sonnes
,
shée
taketh
occasion
of
that
,
by
the
which
shée
séemed
to
haue
the
repoulse
,
to
the
end
she
would
not
be
denyed
:
as
if
shée
should
haue
sayd
:
I
do
not
take
from
before
them
the
dellicate
bread
with
the
which
they
are
fedde
at
their
fathers
table
:
that
only
do
I
requyre
which
commonly
masters
and
Lords
graunt
vnto
theyr
dogges
:
rich
and
plentifull
is
their
table
,
and
I
contente
and
satisfye
my selfe
with
the
crommes
only
which
fal
without
regard
from
their
boord
.
C.
This
aunsweare
of
the
woman
declareth
and
sufficientlye
proueth
that
shee
was
not
caryed
and
led
by
any
blind
,
blunt
,
or
violente
motion
to
talke
with
Christ
and
to
craue
this
benefyte
at
his
hands
,
no
,
but
rather
by
a
well
aduised
,
and
grounded
fayth
.
For
,
because
God
preferred
the
Iewes
before
anye
other
people
,
and
nation
,
shée
also
leaueth
vnto
them
their
due
honor
of
adoption
,
&
doth
protest
that
shée
meaneth
nothinge
lesse
but
that
Christ
shoulde
féede
and
satisfy
them
,
according
to
the
order
prescribed
vnto
him
by
his
heauenly
father
:
shée
onelye
maketh
her
peticion
to
haue
the
crommes
that
fall
from
her
masters
table
.
And
truly
God
did
neuer
so
include
and
tye
his
grace
to
the
Iewes
,
but
that
hée
would
suffer
the
Gentiles
to
haue
some
tast
therof
,
though
it
were
but
small
.
So
that
nothing
could
be
more
aptly
,
and
dulye
spoken
by
our
sauioure
to
expresse
the
dispensation
of
the
grace
of
God
whiche
then
florished
,
than
this
.
And
the
similitude
which
he
bringeth
is
most
fit
:
as
if
a
man
should
haue
a
greate
summe
of
money
in
his
handes
,
which
hée
meaneth
to
giue
vnto
some
other
,
and
in
geuing
the
same
to
the
party
to
whom
hée
ment
it
,
it
commeth
to
passe
that
a
péece
falleth
from
him
,
the
which
péece
hée
suffereth
to
be
taken
and
caryed
away
of
one
to
whom
hee
ment
it
not
,
neyther
was
it
due
:
euen
so
our
Lord
and
sauiour
Christ
had
his
handfull
of
mercies
:
the
which
were
due
,
by
promise
made
to
Abraham
,
to
the
Iewes
,
notwithstanding
it
came
to
passe
that
in
paying
the
same
,
some
crommes
of
mercy
were
taken
vp
by
the
Gentiles
which
hee
let
fall
vnto
them
.
M.
By
this
place
we
learne
so
to
perseuer
&
continue
in
faith
,
that
wée
leaue
not
of
to
craue
that
,
which
wée
woulde
obtayne
.
To
this
effect
also
pertayneth
the
example
of
the
importunate
widdow
and
the
vniust
Iudge
.
Luke
.
18.
Furthermore
wée
learne
that
oure
rude
and
base
estate
ought
not
to
stay
vs
in
comming
to
Christ
,
but
that
wée
ought
rather
to
take
occasion
thereby
more
boldly
to
come
and
to
craue
those
things
at
his
hands
,
wherof
wée
haue
néede
.
What
is
more
vyle
then
a
whelpe
?
and
yet
notwithstanding
,
because
it
belongeth
to
the
Lorde
of
the
house
,
although
it
eate
not
of
the
childrens
bread
,
yet
notwithstanding
it
is
allowed
to
eate
of
the
crommes
that
fall
from
the
Table
without
checke
.
28.
Then
Iesus
aunsweared
and
said
vnto
her
:
O
woman
great
is
thy
fayth
,
be
it
vnto
thee
,
euen
as
thou
wilt
.
And
her
daughter
was
made
whole
euen
at
that
same
time
.
Then
Iesus
aunswered
Bu.
Hytherto
the
Euangelyste
hath
described
the
true
nature
and
quality
of
faythe
:
and
nowe
hee
addeth
the
effecte
that
commeth
of
fayth
.
First
of
all
Christ
commendeth
the
fayth
of
the
woman
,
Chri●●
fayth
.
then
hee
gyueth
vnto
her
that
which
shée
requyred
,
and
also
declareth
that
shee
hath
obtayned
it
by
fayth
.
For
the
greatnes
of
her
fayth
declared
it selfe
in
this
,
that
shée
hauing
but
a
small
sparke
of
Doctrine
,
did
not
onely
know
the
proper
offyce
of
Christe
,
and
attributed
vnto
him
heauenly
power
,
but
also
constantly
went
forwarde
by
such
narrowe
strayts
,
and
soore
lets
,
and
suffered
herself
to
be
abased
and
compared
to
a
dogge
,
so
that
shée
mighte
retayne
the
helpe
of
Christ
,
of
the
which
shee
was
fully
perswaded
:
to
be
shorte
,
shée
so
tempered
her
trust
with
humillity
,
that
shée
arrogated
nothing
rashly
to
her selfe
:
and
yet
notwithstanding
by
the
féeling
of
her
owne
vnworthines
,
shée
shut
not
vp
the
well
of
the
grace
of
Christ
against
herselfe
.
B.
By
this
fayth
trulye
nothing
shal
be
impenitrable
,
or
impossible
to
him
that
prayeth
.
But
by
the
tytle
of
this
prophane
woman
.
the
ingratitude
of
this
people
which
boasted
themselues
to
be
holy
and
acceptable
vnto
God
,
is
condemned
.
Neuerthelesse
,
how
this
woman
is
truly
sayd
to
beléeue
,
which
is
not
onelye
destitute
of
the
promyse
of
Christ
,
but
by
the
words
also
of
his
owne
mouthe
is
repelled
and
put
away
,
wée
haue
declared
before
.
For
althoughe
hee
doth
sharpelye
(
as
it
mighte
seeme
)
refuse
her
prayers
,
yet
notwithstanding
she
being
throughly
perswaded
of
the
Messias
promised
from
aboue
,
ceaseth
not
to
hope
well
:
and
therefore
shee
feeleth
the
gate
shut
against
her
,
not
that
shée
is
altogether
driuen
away
,
and
quight
shut
out
of
place
,
but
to
the
end
she
might
with
a
more
serious
endeuour
of
faythe
pearce
euen
through
the
small
chinckes
&
cleftes
of
the
gate
.
Be
it
vnto
thee
euen
as
thou
B.
This
voyce
of
Christ
contayneth
a
profitable
doctrine
.
C.
For
wée
are
taught
that
wée
obtayne
all
thinges
at
the
handes
of
the
Lorde
by
fayth
,
yea
euen
those
things
which
séeme
impossible
vnto
vs
:
because
God
alwayes
estemeth
so
much
of
fayth
,
that
hee
is
alwayes
readye
,
in
matters
expediente
,
to
graunt
vs
our
desyer
.
The
Euangeliste
Marke
bringeth
in
the
wordes
of
Christ
thus
:
and
hée
sayde
vnto
her
,
for
this
saying
go
thy
way
,
the
deuill
is
gone
oute
of
thy
daughter
.
And
her
daughter
was
made
whole
,
euen
at
the
C.
The
Lorde
doth
neuer
deceaue
or
disapoint
vs
of
his
word
,
●…btay●…
thin●…●…he
hā●…
God.
but
perfourmeth
the
which
hée
promiseth
euen
in
due
time
.
Marke
addeth
these
woords
saying
:
and
when
shee
was
come
home
to
her
house
,
shee
found
that
the
Deuill
was
departed
,
and
her
daughter
lying
on
the
bed
.
29.
And
Iesus
went
awaye
from
thence
,
and
came
nye
vnto
the
Sea
of
Gallilae
,
and
went
vppe
into
a
mountaine
and
sat
downe
there
.
And
Iesus
went
awaye
from
thence
Eu.
Christ
our
sauioure
was
muche
more
enclyned
in
the
time
of
his
flesh
or
whilest
hee
was
on
earth
,
towards
his
people
,
then
he
was
to
straungers
.
Amonge
the
Gentiles
hee
bestowed
at
once
but
one
benefite
onely
,
as
vppon
this
woman
of
Canaan
,
and
the
almost
constrayned
:
but
by
and
by
among
the
Iewes
,
hée
distributeth
manye
benefits
,
and
to
the
most
parte
,
being
neyther
prouoked
by
the
thanckefulnes
nor
by
the
fayth
of
the
Iewes
,
but
of
his
owne
free
wil.
For
hee
healeth
all
those
that
are
sick
and
disseased
with
diuers
kyndes
of
disseases
being
brought
vnto
him
,
yea
were
they
neuer
so
incurable
,
without
money
fréely
.
And
Iesus
went
awaye
from
thence
M.
Namelye
from
the
partes
of
Tyre
and
Sydon
.
C.
Mathewe
and
Marke
declaring
the
retourne
of
Christe
from
the
partes
of
Tyre
and
Sydon
,
do
seme
to
disagrée
very
much
.
But
where
as
our
Euangeliste
Mathewe
sayth
that
hée
came
into
the
partes
of
Magdala
,
and
Marke
,
Marke
8.
into
the
partes
of
Dalmanutha
,
it
is
nothinge
:
for
when
as
,
there
were
diuers
bordering
Cities
scituate
beyond
the
lake
of
Genascreth
,
toward
the
mount
Thabor
,
it
is
no
marueile
if
a
double
name
were
attributed
to
the
middell
region
.
There
appeareth
more
difference
in
this
,
that
Mathew
sayth
hee
healed
many
,
being
diuerslye
disseased
:
and
Marke
doth
make
mencion
but
of
the
healinge
of
one
deafe
man
.
Yet
notwithstanding
this
may
easly
be
resolued
.
Marke
chose
the
celebratinge
of
that
myracle
to
hymselfe
,
which
our
sauioure
Christ
shewed
in
the
way
,
and
the
fame
wherof
being
dispersed
styrred
vp
the
inhabitaunts
of
that
countrey
by
little
and
little
,
to
bring
their
sicke
persons
to
him
to
be
healed
.
For
wee
knowe
that
the
Euangelistes
do
not
curiouslye
note
euerye
thing
that
Christ
did
:
but
do
wryte
so
sparingly
as
concerning
myracles
,
that
they
toutche
but
fewe
onelye
,
and
that
for
examples
sake
.
Agayne
Marke
thought
it
sufficiente
to
set
before
vs
one
proofe
of
the
power
of
God
,
in
the
which
his
Maiestye
appeareth
as
myraculous
as
if
hée
had
rehersed
many
more
of
the
same
sorte
.
And
went
vp
into
a
mountayne
Christe
hauing
wrought
a
myracle
vppon
the
deafe
and
dumbe
,
came
to
the
Sea
of
Gallilae
,
&
there
,
because
hee
would
haue
reste
and
quyetnes
hée
went
vp
into
the
mountayne
,
not
that
hée
feared
any
thing
but
least
he
should
styrre
vp
the
mindes
of
the
Phariseys
,
beyng
allready
bent
agaynst
him
,
his
time
of
reuelation
being
not
yet
come
.
30.
And
muche
people
came
vnto
him
,
bringinge
with
them
those
that
were
lame
,
blinde
,
deafe
,
dumbe
,
and
other
manye
,
and
caste
them
downe
at
the
fete
of
Iesu
.
And
hee
healed
them
.
And
much
people
came
M.
Behould
oure
sauiour
Christ
could
not
be
hid
as
yet
:
for
howe
can
the
brightnes
of
the
Sunne
be
hidden
?
and
howe
coulde
the
power
of
Christ
be
kept
secrete
.
Bringing
with
them
the
blinde
,
M.
The
like
generall
healing
of
those
that
were
disseased
,
the
Euangeliste
hath
oftentimes
described
before
.
Math.
4.8.9
.
and
14.
And
caste
them
downe
at
M.
Euen
as
the
infected
and
sicke
shéepe
are
often
times
cast
downe
at
the
sheepeheards
féete
.
And
hee
healed
them
Bu.
Here
oure
Lorde
declared
his
power
,
which
is
the
true
Phisition
both
of
soule
and
body
.
M.
Hereby
also
wee
gather
the
gentlenes
and
humanitye
of
Christe
,
who
(
although
hée
soughte
to
hyde
himselfe
)
healed
notwithstanding
by
and
by
the
disseased
and
sicke
of
those
which
importunately
on
heapes
ranne
vnto
him
.
Bu.
These
things
ought
to
confirme
our
fayth
,
and
to
cause
vs
to
commit
our selues
without
all
feare
to
so
mightye
and
gentle
a
Lord
,
Saintes
may
not
be
sought
vnto
for
helpe
and
not
to
seeke
in
oure
sicknesse
&
trouble
,
for
healthe
and
helpe
at
the
handes
of
creatures
,
as
of
S
Laurence
,
our
Lady
,
and
S.
Cornelius
,
which
cannot
helpe
:
for
saluation
belongeth
onely
to
Christ
.
31.
In
so
much
that
the
people
wondered
when
they
saw
the
dumbe
speake
,
the
maymed
to
be
whole
,
the
lame
to
walke
,
and
the
blind
to
see
.
In
somuch
that
the
people
wondered
M.
The
cause
of
the
admiracion
,
is
the
straungenes
of
the
myracles
which
exceded
humane
reason
.
And
for
this
cause
myracles
were
ordayned
before
of
God
namely
that
the
power
of
Christ
thereby
might
be
reuealed
;
and
the
myndes
of
mortall
men
amazed
,
and
their
fayth
encreased
.
Reade
the
fiue
&
thirty
Chapter
of
Esaye
.
And
they
glorifyed
the
God
of
Israell
.
M.
Because
they
sawe
his
power
visitinge
hys
people
.
This
euer
commeth
to
passe
by
al
true
myracles
,
False
myracles
dishonor
God.
that
the
name
of
God
is
glorifyed
:
but
false
myracles
haue
a
quyte
contrary
effect
.
32
Then
Iesus
called
his
Disciples
vnto
him
and
sayde
:
I
haue
compassion
on
the
people
,
because
they
continue
with
mee
nowe
three
dayes
and
haue
nothing
to
eate
:
and
I
will
not
let
them
depart
fastinge
,
least
they
miscary
by
the
waye
.
Then
Iesus
called
his
Disciples
M.
Iesus
called
his
Dysciples
vnto
him
to
the
end
hee
might
prepare
them
to
the
myracle
which
hée
was
aboute
to
do
,
and
that
hée
mighte
make
them
likewyse
affectioned
:
And
so
they
were
in
deede
,
as
wée
maye
reade
in
the
sixte
Chapter
of
the
Actes
of
the
Apostels
whereit
is
sayd
.
Acte●…
Also
commaundement
and
charge
was
giuen
to
Paule
to
be
myndfull
of
the
poore
to
helpe
them
,
Gal●…
in
the
which
hee
was
very
dilligent
.
I
haue
compassion
on
the
people
The
myracle
here
mencioned
is
not
much
vnlyke
that
which
wée
touched
in
the
14.
Chapter
going
before
:
this
is
onely
the
difference
,
that
where
as
before
Christ
fe●…
time
thousand
men
with
fiue
loaues
and
two
fishes
,
hee
now
féedeth
sower
thousand
with
7.
loaues
and
a
fewe
fishes
.
Furthermore
,
whereas
then
twelue
baskets
were
filled
with
the
fragments
,
now
of
the
great
abundaunce
lesse
remayned
.
Heb●…
M.
Behould
wée
haue
a
king
and
hye
Priest
,
which
is
touched
with
compassion
on
those
that
are
his
.
Wée
se
here
how
great
care
hée
hath
alwayes
for
our
necessitye
and
that
in
extremitye
when
all
hope
is
gone
,
wee
nothing
regarding
or
forseing
the
daunger
to
come
:
but
howe
much
more
shall
hee
helpe
vs
if
wee
call
vppon
him
,
and
put
our
trust
in
him
.
For
sometimes
hee
suffereth
vs
to
be
oppressed
with
greate
myseries
,
euen
as
hee
suffered
these
men
for
the
space
of
thrée
dayes
to
suffer
hunger
:
the
which
they
mighte
better
abyde
then
wée
,
because
they
were
in
a
more
whot
Region
.
The●…
we●…
Chri●…
wā●…
But
wée
muste
here
speciallye
note
,
that
nothinge
can
be
wantinge
to
them
that
followe
Christe
:
for
seinge
the
Lord
hath
a
consideration
of
hunger
,
and
taketh
compassion
vpon
them
that
suffer
the
same
,
hee
will
not
in
any
wyse
suffer
them
to
be
afflicted
with
the
same
,
aboue
that
which
they
are
able
to
beare
.
Yet
notwithstanding
wee
must
not
so
vnderstand
these
thre
dayes
,
as
though
the
people
had
eate
nothinge
all
that
time
:
but
they
are
sayd
to
faste
three
dayes
,
because
they
were
in
a
desart
place
wher
wanted
ordinarye
foode
,
and
thinges
necessarye
for
them
.
Moreouer
it
may
be
that
in
those
whot
Regions
men
had
a
lesse
desyer
to
eate
,
then
wee
haue
in
this
grosse
&
colde
ayre
:
wherfore
it
is
no
marueyle
if
they
were
three
dayes
without
meate
.
And
I
will
not
let
them
depart
M.
This
is
the
effecte
of
mercye
and
compassion
,
which
cannot
but
helpe
the
afflicted
.
Least
they
myscary
by
the
waye
Behoulde
here
,
howe
loue
and
compassion
haue
alwayes
prouidence
,
and
a
care
for
thinges
to
come
adioyned
with
them
,
not
onelye
respecting
thinges
present
,
but
hauing
a
care
also
for
thinges
to
come
,
and
for
all
kinde
of
misery
.
Bu.
Let
vs
learne
therefore
to
here
the
word
of
God
,
to
beleue
in
him
,
〈◊〉
.
5.
and
to
cast
all
our
care
vppon
him
:
for
hée
careth
for
vs
.
33.
And
his
Dysciples
saide
vnto
him
,
whence
should
wee
get
so
much
bread
in
the
wildernes
,
as
to
suffice
so
great
a
multitude
.
C.
The
Disciples
here
bewraye
theyr
vnreasonable
and
brutishe
dulnes
,
in
that
they
haue
forgotten
the
former
document
of
the
power
and
grace
of
Christ
,
which
they
mighte
haue
applyed
to
theyr
present
necessity
.
But
now
they
forget
to
craue
remedye
at
his
handes
,
as
thoughe
they
had
neuer
seene
anye
such
thinge
.
M.
Euen
so
the
wysedome
of
humaine
reason
wayeth
not
the
power
of
God
,
●…e
rea●…eth
●…s
po●…
but
only
the
faculty
and
power
of
creatures
.
Euen
so
Moyses
also
sayd
:
where
should
I
haue
flesh
to
giue
vnto
all
this
people
?
〈◊〉
11.
and
againe
hee
sayde
:
sixe
hundred
thousande
footemen
are
there
of
the
people
amonge
which
I
am
,
and
thou
hast
sayd
I
will
geue
them
flesh
that
they
may
eate
a
moneth
longe
.
Shall
the
shepe
&
the
Oxen
be
slayne
for
them
to
finde
them
?
eyther
shall
all
the
fish
of
the
sea
be
gathered
together
for
them
to
serue
them
?
A
wonderfull
obliuion
&
dulnes
was
it
truly
in
the
Apostells
to
forget
that
Christe
fed
euen
nowe
so
many
thousande
men
with
fiue
loaues
and
two
fishes
.
C.
And
because
the
like
dulnes
creepeth
dayly
into
oure
hartes
,
wee
must
so
muche
the
more
beware
least
that
oure
mindes
be
drawne
from
the
remembring
and
consideration
of
goddes
benefits
,
that
the
experience
of
the
time
paste
,
maye
teache
vs
to
loke
for
the
same
thing
to
come
,
which
God
oftentimes
allready
hath
geuen
vnto
vs
.
34.
And
Iesus
sayth
vnto
them
:
how
manye
loaues
haue
yee
?
and
they
sayde
:
seuen
,
and
a
fewe
little
fishes
.
A.
Christ
was
not
ignorant
how
many
loaues
were
there
,
but
hée
demaunded
this
question
to
the
ende
they
knowing
the
want
and
necessitye
might
the
more
wonder
and
marueyle
at
the
power
of
God.
And
they
sayd
:
seuen
,
M.
Here
wée
see
that
the
Lord
hath
more
loaues
than
hée
had
before
to
feede
a
smaller
multitude
.
Wherby
wée
may
learne
that
the
power
of
God
is
not
tyed
to
creatures
which
are
but
meanes
to
shew
the
same
,
and
that
it
is
all
one
to
him
whether
the
quantity
be
great
or
small
,
1.
King.
14.
according
to
the
saying
of
Ionathas
of
his
small
armye
in
comparison
of
the
huge
multitude
of
his
enemyes
.
Encrease
commeth
by
the
blessing
of
God.
For
as
the
blessing
of
God
beinge
no
lesse
in
one
lofe
then
in
twenty
,
is
sufficiente
to
nourish
a
great
multitude
:
euen
so
if
the
same
be
wantinge
,
a
hundred
loaues
are
not
sufficient
to
féede
tenne
men
.
Let
vs
therefore
holely
depend
vppon
the
prouidence
of
God.
35.
And
hee
commaunded
the
people
to
sit
downe
on
the
grounde
,
and
toke
the
seuen
loaues
,
and
the
fishes
.
&c.
A.
Reade
our
annotacions
in
the
fourthtene
Chapter
going
before
.
36.
And
hee
sente
awaye
the
people
,
and
toke
ship
,
and
came
into
the
parties
of
Magdala
.
A.
Our
sauioure
Christ
hauing
shewed
the
wonderfull
power
of
his
Godheade
sent
the
people
awaye
,
to
the
ende
they
might
retourne
to
their
owne
home
.
Into
the
parties
of
Magdala
B.
Marke
hath
in
stede
of
Magdala
,
Dalmanutha
.
Reade
the
nyne
and
twentye
verce
goinge
before
.
1.
Kings
.
17.
There
is
mencion
made
of
Magdala
in
the
seuentene
Chapter
of
the
first
Booke
of
kinges
.
The
xvi
.
Chapter
.
THe
Phariseis
also
with
the
Saduces
,
came
and
tempted
him
,
and
desyered
hym
that
hee
woulde
shewe
them
a
signe
from
heauen
.
The
Phariseys
with
Bu.
If
the
life
of
oure
sauiour
Christ
be
nothing
els
,
but
an
institution
,
order
,
Mans
life
〈◊〉
a
continuall
warfare
on
earth
.
&
rule
of
our
life
,
then
it
followeth
that
our
life
is
a
continuall
warfare
vppon
earth
.
For
Christ
standeth
alwayes
readye
and
appointed
to
battayle
.
M.
Wherefore
the
Euangelistes
do
not
onlye
propound
and
set
forthe
vnto
vs
the
doctrine
,
and
myracles
of
Christ
,
but
also
the
temptacions
&
cauillacions
of
the
aduersaryes
:
as
doth
our
Euangelist
Mathew
in
this
place
.
By
the
which
we
are
admonished
that
the
truth
neuer
wanteth
aduersaryes
:
The
truth
neuer
wanteth
enemyes
.
chap
8.
and
that
the
scornes
and
cauils
of
the
aduersaryes
,
do
serue
very
much
for
the
confirmacion
of
the
truth
.
C.
The
Euangelyst
Marke
sayth
the
the
Phariseys
came
forth
,
and
began
to
dispute
with
Christ
:
wherby
wée
gather
,
that
when
they
were
ouercome
with
reason
,
and
inuincible
argumentes
,
this
was
their
last
refuge
,
to
be
obstinate
and
to
pretend
some
other
matter
,
leaste
they
should
be
constrayned
to
subscribe
vnto
the
truth
:
But
although
the
manner
of
the
disputacion
be
not
here
expressed
,
yet
notwithstanding
it
is
likelye
that
they
cauilled
and
brabled
about
the
office
of
Christ
,
wondering
and
séekinge
,
why
hée
durst
be
so
bould
to
bring
in
any
new
thinge
and
why
hée
should
so
mightelye
extoll
himselfe
,
as
thoughe
by
hys
comming
,
integrity
and
perfection
were
restored
and
geuen
to
the
kingdome
of
God
.
When
there
was
nothinge
left
to
obiecte
against
him
and
his
doctrine
,
they
requyre
a
signe
to
begeuen
them
from
heauen
.
Whereas
it
is
moste
certayne
that
they
would
haue
geuen
no
more
regarde
to
an
hundred
signes
then
to
the
testemonyes
of
Scripture
.
Moreouer
the
power
of
Christ
was
now
set
before
the
eyes
of
all
men
,
and
was
palpable
(
as
it
were
)
&
might
be
felt
with
the
hand
.
They
neglected
the
signes
by
the
which
God
did
familliarly
manifest
and
reueale
himselfe
:
how
much
lesse
woulde
they
haue
regarded
an
obscure
and
secrete
signe
?
Papistes
would
haue
the
Gospell
confirmed
by
newe
signes
.
Euen
so
the
Papistes
at
this
day
,
as
though
the
doctrine
of
the
Gospel
were
neuer
confirmed
,
requyre
to
haue
the
same
proued
by
new
myracles
.
With
the
Saduces
Let
vs
here
note
,
that
although
there
was
mortall
hatred
and
contencion
betweene
the
Saduces
and
the
Phariseys
,
in
so
much
the
there
were
continuall
braules
and
stryfes
betwéene
them
,
yet
notwithstanding
in
one
league
and
mutuall
consent
they
ioyne
together
against
Christ
.
Euen
so
when
the
wicked
are
at
controuersye
and
stryfe
,
and
enuye
one
another
,
Th●…
set
〈◊〉
cro●…
b●…●…des●…
w●…
euen
then
they
agrée
in
one
againste
the
Lorde
,
and
become
(
as
it
were
)
sworne
bretherne
to
oppresse
the
truth
.
Came
and
tempted
him
In
that
the
Euangelistes
say
:
they
came
and
tempted
him
,
they
declare
that
they
came
not
with
syncere
myndes
to
learne
any
thing
but
rather
by
fraude
&
deceyte
to
catche
that
which
they
thought
should
be
denyed
vnto
them
,
or
at
least
the
which
they
imagined
not
to
be
in
the
handes
of
Christ
.
For
,
because
they
perswaded
themselues
and
iudged
Christ
to
be
a
contemned
and
base
person
,
they
went
about
nothing
els
,
then
by
findinge
out
his
infirmity
,
to
abrogate
what
soeuer
had
gotten
prayse
with
the
people
.
So
the
vnbeleuing
are
sayd
to
tempte
God
,
so
often
as
they
accuse
God
of
impotency
,
infirmity
and
weakenes
,
when
hée
graunteth
not
vnto
them
the
filthy
desyer
of
their
mindes
.
And
desyered
of
him
that
hee
woulde
C.
The
same
demaunde
they
made
before
in
the
twelueth
Chapter
.
〈◊〉
fay●…
she●…●…gion
.
Bu.
Incredulitye
,
and
deceytfull
hypocrisye
,
fayneth
and
beareth
a
shew
of
fayth
and
religion
.
For
the
Phariseys
séeme
to
make
theyr
petition
thus
(
according
to
the
manner
of
the
wicked
and
malicious
ennemyes
of
God
.
)
Wée
truly
haue
an
earnest
longing
and
desyer
for
the
Messias
,
and
wée
haue
loked
for
him
many
yeares
,
and
wée
wish
for
nothing
more
then
his
comming
.
Wherefore
wée
would
willingly
receyue
thée
O
Iesu
,
if
wée
were
sure
,
and
certainly
perswaded
that
thou
were
the
Messias
promised
by
the
Prophetes
.
Go
to
therefore
and
teache
vs
by
some
signes
from
Heauen
,
or
in
the
ayre
,
teache
and
proue
(
wée
saye
)
that
thou
arte
the
same
(
whom
thou
wouldest
seeme
,
and
whom
many
beléeue
to
be
)
by
those
signes
.
Bu.
But
they
spake
not
these
things
with
a
syncere
mynd
,
desyering
to
be
taughte
,
and
to
beléeue
,
but
rather
séeking
occasion
to
calumniate
and
accuse
him
.
2.
Hee
aunswered
and
saide
vnto
them
:
when
it
beginneth
to
drawe
towarde
euen
,
yee
saye
it
will
be
fayre
weather
,
for
the
skye
is
redde
.
M.
Luke
sayth
that
hée
spake
the
same
woords
to
the
multitude
thus
:
when
yee
sée
a
cloude
ryse
out
of
the
West
strayght
way
yée
say
,
there
commeth
a
shower
,
and
so
it
is
.
And
when
ye
sée
the
Southwynd
blowe
ye
saye
it
will
be
whot
,
●…e
12.
and
it
commeth
so
to
passe
.
Yée
hypocrites
,
can
yee
discerne
the
outwarde
appearance
of
the
skye
and
of
the
earth
,
but
how
happeneth
it
,
that
ye
cannot
skill
of
this
time
?
By
the
which
woordes
our
sauiour
Christ
declareth
that
his
power
is
sufficiently
proued
to
acknowledge
the
time
of
his
visitacion
,
vnlesse
that
they
woulde
willinglye
shut
theyr
eyes
and
refuse
the
manifest
light
.
For
hée
vseth
a
verye
apte
similitude
and
meete
for
the
purpose
.
For
althoughe
the
ayre
be
mutable
,
insomuch
that
one
while
tempestes
do
sodaynlye
aryse
,
another
whyle
it
is
calme
and
fayre
againe
:
yet
notwithstanding
by
nature
men
do
know
by
signes
whether
the
day
following
will
be
fayre
or
soule
.
Christ
therfore
demaundeth
of
the
Scribes
and
Phariseys
whye
they
do
not
know
the
kingdome
of
God
so
openlye
reuealed
by
euidente
signes
:
for
hereby
it
was
manifest
that
they
were
to
muche
adicted
and
giuen
to
earthye
and
momentany
thinges
,
insomuch
that
they
made
no
counte
of
things
spirituall
:
neyther
were
they
blinded
so
much
by
error
,
as
they
were
by
wilfull
&
obstinate
malyce
:
whereuppon
hee
geueth
them
that
tytle
whereof
they
were
worthy
sayinge
.
3.
And
in
the
morninge
:
it
wil
be
foule
weather
to
daye
,
for
the
skye
is
glouminge
reade
.
O
yee
hypocrites
,
ye
can
descerne
the
outwarde
appearance
of
the
skye
:
but
can
ye
not
discerne
the
signes
of
the
times
?
O
yee
hyprocrites
C.
Our
sauiour
calleth
them
hypocrites
because
they
séeme
and
sayne
to
séeke
that
which
they
would
not
beholde
,
being
shewed
vnto
them
.
Bu.
As
if
hée
should
haue
sayd
,
if
in
these
earthye
and
small
thinges
yée
be
suche
dilligente
markers
of
signes
,
and
are
so
prompte
to
iudge
of
the
quallitye
of
tempestes
,
why
do
ye
not
also
knowe
the
signes
of
these
tymes
?
Ye
know
the
Law
and
the
Prophetes
,
which
haue
forshewed
signes
of
these
times
which
ye
sée
before
your
eyes
,
by
the
which
ye
might
learne
what
is
now
done
in
the
kingdome
of
God
.
But
ye
haue
no
care
to
know
or
vnderstand
any
thing
of
the
kingdome
of
God
:
&
whereas
yée
aske
now
a
signe
to
be
giuen
you
from
heauen
,
it
procedeth
of
mere
hypocrisy
,
and
vnbeléefe
.
Ye
discerne
the
outward
appearance
A.
The
Latyne
translation
hath
,
yée
can
discerne
the
face
of
the
Heauen
:
and
it
is
so
called
after
the
maner
of
the
Hebrew
phrase
:
as
in
Genesis
,
the
face
of
the
earth
,
the
face
of
the
déepe
,
the
face
of
the
waters
:
agayne
it
is
there
sayde
.
Gene.
1.
And
foules
that
may
flée
vppon
the
earthe
in
the
face
of
the
firmament
of
heauen
.
In
the
which
place
he
called
that
the
face
of
the
firmament
of
heauen
,
which
Christ
taketh
here
for
the
ayre
.
But
can
yee
not
discerne
the
Luke
speaketh
in
the
singuler
nomber
saying
,
how
happeneth
it
that
ye
cannot
skill
of
this
time
?
M.
the
signes
of
the
time
or
times
in
the
which
Christ
should
come
,
were
the
myracles
of
Christe
,
which
the
Scribes
and
Phariseys
harde
dailye
prophesyed
by
the
Prophetes
as
in
the
35.
Chapter
of
Esay
.
Esay
.
35.
Furthermore
it
was
prophesyed
of
Iuda
after
this
maner
.
The
Scepter
shall
not
depart
from
Iuda
,
Gene.
49.
and
a
Lawe
geuer
from
betwene
his
feete
,
vntill
hée
come
which
must
be
sent
.
But
then
the
kingdome
was
taken
from
the
Iewes
:
for
they
were
then
subiecte
to
the
rule
and
Dominion
of
the
Romaynes
.
They
sawe
furthermore
dyscorde
for
religion
amonge
the
people
,
in
somuch
that
a
house
was
deuided
into
manye
partes
,
the
father
arysing
against
the
sonne
,
and
the
sonne
agaynst
the
father
.
These
signes
were
set
before
all
men
to
behold
,
yet
notwithstandinge
the
ende
of
them
was
not
considered
of
the
Scribes
&
Phariseis
,
because
they
made
no
accompt
of
them
,
being
addicted
to
their
owne
glory
,
&
deadly
enemyes
vnto
Christ
.
A.
It
is
no
maruayle
therefore
if
hée
reprehended
them
so
sharpely
,
when
they
would
seeme
to
seke
that
which
they
desiered
not
.
C.
And
this
reprehension
pertayneth
almost
to
the
whole
world
:
for
,
because
men
do
wholy
giue
themselues
&
apply
their
sences
to
the
vse
of
those
things
that
are
present
,
there
is
no
man
almost
whych
in
this
parte
is
not
of
sufficient
wisedome
.
Howe
commeth
it
to
passe
then
that
signes
be
so
vnsauerye
vnto
vs
,
by
the
whiche
God
calleth
vs
vnto
him
,
but
onelye
by
this
that
euery
man
geuinge
hymselfe
to
voluntary
slouthfulnes
,
choketh
the
light
offered
vnto
him
?
For
the
callinge
of
Christe
and
the
present
offering
of
eternall
saluation
was
manifeste
vnto
the
Scribes
as
well
by
the
Lawe
and
Prophetes
,
as
by
his
Doctrine
,
to
the
which
hée
added
myracles
.
Manye
such
there
are
at
this
daye
which
in
doubtfull
thinges
saye
that
they
do
iustly
suspend
their
iudgement
because
a
certaine
definition
must
be
loked
for
:
yea
they
count
this
a
hye
point
of
wysedome
to
séeke
all
that
they
can
to
auoyde
all
inquisition
of
the
truth
.
As
though
in
deede
they
were
not
toto
slouthfull
to
care
for
earthly
and
carnall
things
so
dilligently
,
and
to
neglecte
the
eternall
saluation
of
the
soules
,
and
that
vnder
the
vayne
pretence
of
grosse
ignoraunce
.
Of
this
place
certaine
vnlearned
men
do
verye
absurdlye
gather
that
it
is
not
lawfull
by
the
behoulding
of
the
Heauen
,
to
iudge
and
coniecture
of
the
temperature
of
weather
.
For
Christ
rather
argueth
&
proueth
of
the
true
order
of
nature
that
they
do
iustly
perishe
by
their
ingratitude
which
beinge
wise
enough
in
matters
of
this
present
lyfe
,
It
is
lawfull
to
note
and
obserue
the
outwarde
apperaunce
of
the
Heauens
.
do
willingly
obscure
&
ouerwhelme
with
their
dulnes
the
light
of
heauenly
truth
.
M.
It
is
not
euill
therefore
to
iudge
of
the
outward
apperance
of
the
sky
but
rather
profitable
,
and
appertayninge
to
the
glorye
of
God
,
in
his
creatures
.
But
wée
do
not
yet
hereby
alow
that
superstitious
obseruation
,
and
marking
of
the
heauenly
signes
,
by
the
which
many
take
vppon
them
to
forshewe
&
prophesy
of
warres
,
of
plenty
and
scarcenes
,
of
sicknesses
and
disseases
and
such
like
.
The
works
of
God
haue
a
double
condition
.
First
,
some
of
them
are
of
a
certaine
course
and
state
,
as
the
Sunne
,
the
Moone
,
the
day
,
the
night
,
sommer
,
wynter
,
fyer
,
and
water
.
Secondly
some
are
of
an
vncertayne
course
subiect
to
alteration
,
as
peace
,
plenty
of
vittayles
,
the
health
of
mortall
men
,
and
such
lyke
,
the
which
depende
vpon
the
secrete
&
free
prouidence
of
God
and
not
vpon
starres
.
C.
Marke
addeth
saying
that
Christ
groned
in
his
spirit
:
by
the
which
wordes
hée
declareth
that
hee
toke
it
greuouslye
and
bytterly
when
hee
sawe
these
men
careleslye
to
resiste
God
.
And
trulye
it
becommeth
all
those
that
seeke
the
glorye
of
GOD
,
and
which
haue
a
care
of
the
healthe
of
men
to
be
so
minded
,
that
nothinge
shoulde
more
greuouslye
wounde
them
,
than
when
they
sée
vnbeleuers
to
indeuer
themselues
to
stop
the
way
of
beleuing
against
them
,
&
to
referre
all
their
wit
and
pollicy
to
that
end
,
that
they
may
obscure
the
brightnes
of
the
woorde
and
workes
of
God
with
their
cloudes
.
B.
The
griefe
therfore
which
Christ
had
conceyued
extorted
this
reproch
against
them
to
be
called
hypocrites
.
4.
The
frowarde
and
aduouterous
nation
requireth
a
signe
,
and
there
shall
no
signe
be
giuen
vnto
it
,
but
the
signe
of
the
Prophete
Ionas
.
And
hee
lefte
them
and
departed
The
frowarde
and
aduouterous
A.
Loke
for
the
exposition
of
this
verce
in
the
twelfth
Chapter
goynge
before
.
E.
O
wicked
&
aduouterous
nation
,
farre
degenerating
from
the
elders
,
whose
tytle
they
chalenge
vnto
themselues
.
Subtilly
it
requyreth
a
signe
from
Heauen
whereat
to
calumniate
,
but
it
shal
be
geuen
vnto
it
which
it
abhorreth
,
and
not
a
thing
to
carpe
at
.
In
the
meane
time
no
signe
shal
be
geuen
them
but
out
of
the
earth
,
because
al
their
endeuors
shal
be
frustrate
,
when
they
shall
sée
him
reuyued
,
whom
they
thoughte
to
be
extinguished
&
buryed
.
That
séemeth
wonderfull
vnto
them
which
happened
to
Ionas
the
Prophete
,
the
like
signe
&
wonder
shal
be
giuen
to
them
,
but
more
wonderfull
.
By
this
darke
sentence
the
Lord
Iesus
signifyed
that
hée
should
be
slayne
,
and
buryed
of
them
and
by
&
by
by
his
deuyne
power
ryse
agayne
.
C.
The
summe
therefore
,
and
effecte
of
these
wordes
is
that
the
Iewes
were
satisfyed
by
no
signes
,
but
were
tickeled
&
styrred
vp
to
tempte
God
by
a
wicked
desyer
.
For
hée
doth
not
simplelye
call
them
an
aduouterous
nation
,
because
they
requyred
some
signe
,
the
which
the
Lord
oftentimes
graunted
to
his
seruauntes
:
but
because
of
a
set
purpose
they
prouoked
God
,
he
so
calleth
them
and
compareth
himselfe
to
Ionas
.
Marke
maketh
no
mencion
of
Ionas
,
yet
notwithstandinge
the
meaninge
of
the
two
Euangelistes
is
all
one
.
And
hee
left
them
and
departed
M.
The
Euangelist
hath
not
rashly
or
in
vaine
described
the
diuers
&
sundry
iorneys
&
perigrinations
of
our
sauiour
Christ
,
for
they
were
not
taken
in
hand
without
good
cause
.
Hée
wente
oftentimes
from
one
place
to
another
for
their
sakes
whom
hee
wente
to
call
,
as
appeareth
by
this
place
,
I
must
go
and
Preache
to
other
Citties
.
Sometimes
hee
departed
because
of
their
vnbeleefe
and
mallyce
from
whom
hee
wente
:
●…e
.
4.
and
suche
was
the
cause
whiche
wee
here
reade
of
.
For
the
Euangeliste
sayth
not
simplely
.
And
hée
departed
:
But
,
hée
lefte
them
and
departed
:
to
the
ende
hée
might
shew
,
that
Christ
beinge
offended
at
the
mallyce
of
the
Phariseys
and
Saduces
,
departed
,
because
he
would
leaue
them
in
their
blindnes
,
&
to
teache
his
Dysciples
that
the
doctrine
of
the
kingdome
of
God
,
did
nothinge
at
all
profite
amonge
these
kinde
of
men
.
These
things
are
to
be
noted
that
wee
maye
learne
to
whom
the
doctrine
of
the
Gospell
doothe
appertayne
,
and
to
whom
it
doth
not
appertayne
.
●●ke
.
8.
B.
Moreouer
whyther
Christ
departed
,
the
Euangelist
Marke
sheweth
by
these
woordes
.
And
hée
lefte
them
and
went
into
the
shippe
agayne
,
and
departed
ouer
the
water
.
5.
And
when
his
Dysciples
were
come
to
the
other
syde
of
the
water
they
had
forgotten
to
take
bread
with
them
.
B.
This
historye
the
Euangelist
Marke
toucheth
also
,
who
in
stéede
of
that
which
our
Euangelist
hath
here
:
they
had
forgotten
to
take
bread
with
them
,
sayth
,
and
they
had
but
one
loafe
in
the
shippe
.
Peraduenture
Christe
departed
sooner
then
the
Dysciples
looked
for
,
and
therefore
they
forgot
to
take
breade
.
C.
Christ
therefore
by
the
occasion
offered
,
exhorteth
his
Dysciples
to
beware
of
all
corruption
which
mighte
defyle
and
pollute
syncere
pietye
and
godlynes
.
The
Phariseys
came
a
lyttle
before
,
who
shewed
them selues
to
be
infected
with
poysoned
obstinacye
:
and
the
Saduces
came
to
beare
them
company
:
on
the
other
part
stoode
Herode
,
that
pestilente
aduersarye
and
corrupter
of
sound
doctrine
:
amonge
these
daungers
,
it
was
necessary
that
the
Dysciples
shoulde
be
admonished
to
take
héede
vnto
themselues
.
For
seing
the
disposition
of
man
is
naturallye
inclyned
to
vanitye
,
and
errors
,
when
wée
are
beset
with
peruerse
fayned
inuencions
,
wyth
false
doctrine
,
and
with
suche
like
pestifferous
daungers
,
there
is
nothinge
more
prompte
and
readye
to
swerue
from
the
true
and
proper
puritye
of
the
woorde
of
God
,
than
the
same
.
Error
beinge
once
grounded
truth
is
abbolished
.
And
if
it
come
to
passe
that
wée
be
once
intangled
,
it
neuer
lightlye
happeneth
that
true
Religion
hath
perfecte
rule
in
vs
:
but
that
this
may
appeare
more
euidient
vnto
vs
let
vs
way
the
woordes
of
Christ
.
6.
Then
Iesus
sayd
vnto
them
:
take
hede
and
beware
of
the
leuen
of
the
Phariseis
and
of
the
Saduces
.
Take
heede
and
beware
S.
Our
sauioure
Christ
here
vseth
a
serious
admonition
&
forewarninge
,
by
the
which
hée
declareth
that
it
is
not
geuen
to
euerye
one
to
discerne
and
iudge
of
false
doctrine
&
to
beware
of
the
same
.
Of
the
leuen
of
the
Phariseys
C.
In
stéede
of
the
Saduces
which
are
here
ioyned
to
the
Phariseys
,
Marke
8.
Marke
placeth
Herode
:
Luke
12.
&
Luke
onely
maketh
mencion
of
the
Phariseys
.
Howbeit
it
is
vncertayne
whether
Luke
reherseth
the
same
Sermon
of
Christ
:
for
hée
defyneth
the
leuen
to
be
hypocrisye
:
and
briefely
passeth
ouer
these
wordes
as
thoughe
there
were
no
ambiguity
or
doubt
at
all
in
the
same
.
False
doctrin
is
compared
to
leuen
.
And
although
the
metaphor
of
the
leuen
which
is
here
compared
to
false
doctrine
,
might
in
another
place
be
referred
to
the
hypocrisye
of
life
and
maners
:
Yet
notwithstanding
it
shall
not
be
absurde
if
we
saye
that
those
thinges
which
Marke
and
Mathewe
accordinge
to
the
order
of
the
history
do
handell
at
large
,
are
more
sparinglye
set
downe
of
Luke
,
and
that
out
of
order
,
and
place
:
so
that
in
deede
there
is
no
discrepance
or
disagréemente
at
all
betwene
them
,
howsoeuer
in
words
there
may
séeme
to
be
.
And
if
it
may
be
lawfull
to
follow
this
coniecture
,
hypocrisye
will
note
vnto
vs
somwhat
more
than
a
fayned
&
counterfeyte
shew
of
wisedome
,
namely
it
will
declare
it
to
be
the
wellspringe
and
originall
it selfe
of
vaine
pompe
and
glorye
,
which
bearinge
some
greate
outward
shewe
before
men
,
is
of
no
pryce
or
estimation
with
God.
Ierem.
5.
For
as
the
eyes
of
the
Lord
(
as
sayth
Ieremye
)
do
behould
the
truth
:
so
by
his
word
hée
frameth
the
faythfull
to
sounde
&
perfecte
godlynes
that
they
may
cleane
vnto
righteousnes
with
a
sound
&
perfect
hart
,
according
to
the
saying
of
the
Lorde
.
And
now
Israell
,
what
doth
the
Lorde
thy
God
requyre
of
thée
,
Deut.
10.
but
to
feare
the
Lorde
thy
God
,
to
walke
in
hys
wayes
,
to
loue
him
,
and
to
serue
him
with
all
thy
hart
,
and
with
all
thy
soule
.
But
contrarywise
the
traditions
of
men
,
Traditions
of
men
bringe
in
hypocricye
spirituall
worship
layde
a
part
,
bringe
in
deceytfull
coullers
as
thoughe
God
mighte
be
taken
by
such
flickeringe
intisements
.
For
althoughe
outwarde
ceremonyes
do
excell
and
haue
a
beutifull
shew
,
yet
notwithstanding
before
God
they
are
as
childishe
toyes
and
tryfels
,
sauinge
onely
that
by
their
supportacion
and
ayde
wée
are
exercised
and
brought
to
true
pietye
and
godlynes
.
Nowe
let
vs
note
and
sée
why
the
Euangelist
Luke
hath
put
hypocrisy
in
stede
of
false
doctrine
,
and
by
this
name
comprehendeth
the
leuen
of
men
,
which
only
puffeth
vp
,
but
contayneth
nothing
that
is
sounde
before
God
:
yea
rather
which
bringeth
the
mindes
of
men
,
from
the
righte
studye
of
Godlynes
,
to
vayne
rytes
and
ceremonyes
of
no
force
.
But
because
the
exposition
of
our
Euangelist
Mathewe
is
more
euidente
and
playne
,
wee
will
stande
vppon
the
same
.
When
the
Disciples
were
reprehended
of
the
Lord
,
they
knewe
at
the
lengthe
that
they
were
commaunded
to
beware
and
to
take
hede
of
Doctrine
,
it
is
most
certayne
that
this
was
the
meaninge
of
Christe
to
the
ende
hee
mighte
fortifye
them
againste
the
presente
corruption
with
the
whiche
they
were
beset
on
euery
syde
:
and
therefore
hée
spake
of
the
Phariseys
and
Saduces
:
because
those
two
sectes
did
rayne
tyrannically
in
the
Church
,
and
by
theyr
wicked
opinions
did
oppressed
and
kéepe
vnder
the
Doctrine
of
the
Lawe
and
the
Prophetes
,
insomuche
that
nothinge
almost
remayned
sounde
and
perfecte
.
B.
But
what
and
howe
great
this
theyr
Hypocrisy
was
,
Christ
himselfe
by
most
playne
woordes
in
the
thrée
and
twentye
Chapter
following
declareth
,
of
the
which
also
wee
haue
noted
many
thinges
in
the
fifte
Chapter
goinge
before
.
Hée
calleth
their
doctrine
leuen
,
because
euen
as
leuen
,
it
corrupted
and
infected
manye
.
Obiection
.
Notwithstandinge
it
maye
be
demaunded
to
what
ende
Marke
placeth
Herode
with
the
false
teachers
,
which
professed
no
such
thinge
.
Wee
aunsweare
that
forsomuche
as
hée
was
halfe
a
Iewe
,
Auns●…
vnlike
to
his
auncetours
,
and
disloyal
,
hée
sought
by
all
meanes
possible
to
seduce
the
people
that
dwelt
vnder
his
Dominion
.
For
this
is
the
manner
of
all
Apostatase
,
to
make
one
myxsture
or
other
,
that
a
new
Religion
may
aryse
,
which
may
abbolishe
the
first
.
Because
therefore
hee
wente
about
craftely
to
subuert
and
ouerthrow
the
principles
of
true
and
aunciente
godlynes
,
to
the
ende
,
that
Religion
at
the
lengthe
might
florishe
which
was
most
fitte
to
his
tyranny
,
yea
because
he
sought
to
brynge
in
a
certayne
newe
kynde
of
Iudaysme
:
the
Lord
dooth
not
withoute
good
cause
commaunde
his
Dysciples
to
take
héede
of
his
leuen
also
.
For
as
the
Scribes
dispersed
their
errors
oute
of
the
temple
of
God
:
so
the
Courte
of
Herode
was
a
shoppe
of
Sathan
to
forge
&
quyne
other
errors
.
Euen
so
at
this
daye
in
the
Papacie
we
sée
that
Antechrist
doth
shew
out
his
deceyts
not
onelye
in
Temples
&
dennes
of
Sophisters
and
Monkes
:
Anti●…
Rom●…●…lye
s●●●
his
k●…
but
by
the
helpe
and
ayde
also
of
Courtelyke
deuynes
hée
stayeth
vp
his
kingdome
,
so
that
no
arte
,
cunninge
,
or
pollicy
is
wantinge
to
the
same
.
But
as
Christ
did
then
preuent
presente
euilles
,
and
as
hee
styrred
vppe
the
myndes
of
his
Dysciples
to
beware
of
those
thinges
that
were
noxious
,
and
hurtefull
:
euen
so
by
this
example
wée
beinge
admonished
,
let
vs
learne
at
this
daye
wyselye
to
take
heede
what
corruptions
may
hurte
vs
.
More
easlye
maye
a
man
make
fyer
and
water
agree
,
Pope●…tions
a●…
Gospe●…
not
agi●…
then
the
fayned
inuentions
of
the
Pope
,
with
the
Gospell
.
Whosoeuer
therefore
desyereth
to
be
vnfaynedlye
a
Dysciple
of
Christ
,
let
him
séeke
to
kéepe
his
minde
pure
,
from
those
leuens
.
But
and
if
hee
be
infected
and
polluted
allready
,
let
him
laboure
so
longe
in
purginge
himselfe
,
vntill
hee
finde
no
spot
or
blot
anye
more
cleaninge
to
him
.
M.
But
what
this
doctrine
of
the
Phariseys
&
Saduces
was
,
of
the
which
Chryst
admonished
his
Disciples
to
beware
,
it
is
to
longe
by
particulers
to
reherce
:
Two
〈◊〉
of
leuen
.
notwythstandynge
it
maye
be
deuided
into
two
kyndes
.
The
firste
was
theyr
false
exposition
of
the
Law
of
God
,
teachinge
that
righteousnes
did
consist
of
the
externall
woorkes
of
the
lawe
.
For
this
matter
wée
haue
noted
many
thinges
in
the
fift
Chapter
going
before
.
The
seconde
was
the
adding
of
their
owne
traditions
to
the
Lawe
of
God
,
the
whiche
,
they
commaunded
the
people
to
obserue
.
Of
the
which
matter
read
the
fiftene
Chapter
goinge
before
.
7.
And
they
thought
within
themselues
sayinge
:
we
haue
taken
no
bread
with
vs
.
A.
Some
turne
this
&
say
.
They
contended
amonge
themselues
:
because
Marke
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
B.
The
Dysciples
supposing
that
Christ
spake
of
the
leuen
of
bread
,
thoughte
that
they
were
forbidden
to
eate
breade
with
the
Phariseys
,
and
that
they
shoulde
counte
them
as
excommunicate
:
and
therevpon
it
came
into
their
mindes
that
they
had
taken
no
breade
with
them
,
and
so
they
contended
amonge
themselues
for
the
same
.
8.
Which
when
Iesus
vnderstode
,
hee
said
vnto
them
:
O
ye
of
little
faith
,
why
take
yee
thoughte
within
your selues
,
because
yee
haue
brought
no
breade
.
Which
when
Iesus
knewe
E.
Namelye
that
his
Disciples
were
carefull
,
because
they
had
forgotten
to
bring
their
vittayles
into
the
ship
,
A.
fearing
for
that
cause
least
they
should
want
foode
:
wheras
notwithstanding
they
had
him
with
them
which
with
nothing
had
fed
so
many
thousands
.
C.
By
the
which
they
shew
agayne
,
how
little
they
profited
both
by
the
doctrine
of
theyr
Master
,
and
also
by
his
wonderfull
workes
.
Therefore
according
to
their
deseruing
hée
sharpely
reproueth
them
sayinge
.
O
yee
of
lyttle
fayth
As
if
hée
should
haue
sayd
,
why
doth
this
care
vexe
youre
mynd
,
because
you
haue
forgotten
to
bring
bread
,
as
though
any
thing
should
be
wanting
vnto
you
,
although
ye
prouided
not
for
yourselues
.
C.
This
wicked
&
vngodly
care
proceded
of
distrust
.
They
therfore
which
haue
no
faith
or
the
which
they
haue
beinge
very
small
,
are
founde
sometime
eyther
verye
negligent
,
or
els
very
carefull
,
●…uste
is
●…se
of
●…erate
and
that
in
vaine
.
It
commeth
of
distrust
that
wée
are
so
exceding
carefull
for
thinges
to
come
,
wheras
before
time
wee
haue
had
experience
of
his
helpe
,
&
haue
found
him
to
be
a
helper
in
time
of
néede
.
So
that
if
hereafter
wée
do
distrust
,
we
shall
not
onely
with
the
Dysciples
be
accused
of
little
fayth
&
distrust
,
but
also
of
ingratitude
,
which
is
the
occasion
of
the
defect
&
want
of
fayth
.
For
ingratitude
is
the
cause
,
Ingratitude
is
the
cause
that
wee
are
ouercome
in
temptation
.
that
wée
are
not
onely
troubled
in
temptacion
and
tryall
,
but
also
that
wée
are
oftentimes
ouercome
.
C.
Therefore
all
they
are
conuinced
of
infidellity
,
which
hauing
oftentimes
felt
the
power
of
God
,
do
distrust
,
&
care
out
of
measure
for
the
time
to
come
.
For
as
fayth
doth
cherish
&
kepe
the
remembraunce
of
the
giftes
of
God
in
our
hartes
,
so
vnlesse
the
same
be
broughte
a
slepe
,
wée
shall
neuer
forget
them
.
9.
Do
ye
not
yet
perceiue
,
neither
remember
those
fiue
loaues
,
when
there
were
fiue
thousand
men
,
and
how
many
baskets
toke
yee
vp
?
Do
ye
not
yet
per.
E.
The
Euangelist
Marke
sayth
.
Perceyue
yee
not
yet
,
neyther
vnderstande
?
haue
yee
your
hartes
yet
blinded
?
haue
ye
eyes
&
sée
not
?
and
haue
ye
eares
and
heare
not
?
do
ye
not
also
remember
?
As
if
hée
should
haue
sayd
,
you
beinge
taught
and
learned
so
many
wayes
,
do
ye
not
yet
vnderstand
?
is
your
harts
yet
blinded
with
such
cares
?
and
after
the
maner
of
the
Phariseys
do
ye
not
sée
that
,
which
is
before
your
eyes
?
that
which
you
heare
with
youre
eares
is
vnto
you
as
though
yee
harde
it
not
.
By
these
wordes
hée
teacheth
sufficientlye
,
that
wée
must
not
haue
a
sluggish
or
slepinge
mynd
to
get
a
sure
trust
and
confidence
in
the
power
and
goodnes
of
God
,
but
such
a
mind
,
which
in
the
woorkes
of
God
vnderstandeth
his
power
and
goodnes
.
Neyther
remember
M.
The
forgetting
of
the
giftes
,
&
wonderfull
workes
of
God
doth
bring
great
hurte
vnto
fayth
,
&
bringeth
to
passe
the
hée
which
hath
receyued
knowledge
of
Deuine
matters
,
doth
make
no
more
accompt
of
the
same
,
then
if
hee
had
neuer
knowen
what
it
had
mente
.
And
therefore
Moyses
did
oftentimes
inculcate
and
beate
that
into
the
peoples
heades
,
Deut.
●…4
.
and
25.
sayinge
:
take
heede
to
thy selfe
,
and
keepe
thy
soule
dilligently
that
thou
forget
not
the
thinges
,
which
thine
eyes
haue
séene
,
and
that
they
depart
not
out
of
thy
hart
,
all
the
dayes
of
thy
life
.
And
in
the
Psalmes
,
wher
it
is
mencioned
howe
the
Isralites
went
backe
from
God
,
but
speciallye
in
the
thréescore
&
eyghtene
Psalme
,
wher
it
is
sayd
.
They
kept
not
the
couenaunt
of
God
and
woulde
not
walke
in
his
Lawe
:
Psalm
78.
but
forgat
what
hée
had
done
,
and
the
wonderfull
workes
that
hee
had
shewed
for
them
.
And
oure
sauioure
Christ
at
his
last
supper
,
when
he
sought
to
kepe
and
confirme
his
Dysciples
in
a
sure
truste
,
and
true
loue
towardes
him
,
hée
instituted
and
ordayned
for
a
remembraunce
the
Communion
of
his
bodye
and
bloude
,
in
the
breaking
of
the
bread
,
Matth
26.
and
in
the
communicatinge
of
the
cuppe
.
10.
Neyther
the
seuen
loaues
,
when
there
were
fower
thousand
men
:
and
howe
many
baskets
toke
ye
vppe
?
A
This
Historye
is
declared
at
large
in
the
fyftene
Chapter
goyng
before
.
11.
How
happeneth
it
that
ye
do
not
vnderstand
,
that
I
spake
it
not
to
you
concerning
bread
,
that
yee
should
beware
of
the
leuen
of
the
Phariseys
,
and
of
the
Saduces
?
A.
The
fault
of
so
grosse
ignorance
hée
layeth
vpon
his
Disciples
.
As
if
hée
shoulde
haue
sayd
,
these
thinges
were
not
so
lately
done
before
your
eyes
:
you
had
euen
of
late
sufficient
proofe
and
experience
of
my
power
how
commeth
it
to
passe
then
,
that
so
soone
ye
forget
the
thinge
,
which
should
be
alwayes
in
your
mindes
?
Surely
the
onely
cause
is
the
grosse
blindnes
of
your
hartes
.
12.
Then
vnderstode
they
,
how
that
hee
bade
not
them
beware
of
the
leuen
of
bread
:
but
of
the
doctrine
of
the
Phariseis
,
and
of
the
Saduces
.
Then
vnderstoode
they
C.
Oure
sauioure
Christe
toke
this
name
of
leuen
in
good
part
,
Math.
13.
when
hée
sayd
that
the
Gospell
was
like
vnto
leuen
.
But
the
Scripture
very
often
by
this
name
meaneth
euery
corrupte
&
fayned
inuention
by
the
which
the
naturall
purity
of
euery
thing
is
defyled
.
In
this
place
there
is
no
agrement
betwene
these
two
,
namely
betweene
,
the
simple
veritye
and
truth
of
God
,
and
the
fayned
inuencions
which
men
bring
in
,
vppon
theyr
owne
brayne
.
Neyther
is
there
any
cause
,
why
any
sophister
or
subtill
fellowe
should
deny
this
to
be
vnderstoode
of
euerye
corrupte
doctrine
:
seinge
that
there
can
no
other
doctrine
be
found
which
can
sustayne
the
name
of
pure
&
vnleuened
doctrine
,
but
that
onely
which
is
come
from
God
.
Whereuppon
it
followeth
,
that
that
is
called
leuen
,
which
is
mingled
or
mixste
,
with
any
other
thing
:
then
that
which
doth
pertayne
to
it selfe
,
accordinge
to
the
sayinge
of
S.
Paule
,
2.
cor
,
●…
namely
that
the
fayth
of
Christ
is
falsifyed
so
soone
as
wée
are
ledde
from
the
simple
truth
of
Christ
.
But
of
the
doctrine
of
the
Pha.
C.
At
that
time
the
ordinary
auctority
of
the
Church
did
belonge
to
the
Scribes
&
Priestes
,
amonge
whom
the
Phariseys
were
chiefe
.
When
as
Christ
therefore
by
name
commaundeth
his
Dysciples
to
beware
of
their
Doctrine
,
it
followeth
that
all
they
are
to
be
shonned
,
and
auoyded
,
which
ioyne
and
tye
their
owne
inuencions
to
the
word
of
God
,
how
honourable
and
mighty
soeuer
they
séeme
to
be
.
Wherefore
that
subiection
of
those
men
is
abhomible
and
accursed
,
which
of
their
owne
frée
will
submit
themselues
to
the
lawes
and
inuentions
of
the
Pope
.
13.
When
Iesus
came
into
the
coastes
of
the
Cittye
which
is
called
Caesaria
Philippi
,
he
asked
his
Disciples
saying
,
whom
do
men
say
that
I
the
sonne
of
man
am
?
When
Iesus
came
Bu.
In
this
presente
Historye
,
the
Euangelist
in
a
short
compendium
shéeweth
the
whole
summe
of
our
Religion
,
namelye
,
what
the
tru●…e
perfecte
,
&
Catholike
faith
is
,
what
force
and
efficacy
it
hath
,
wherof
it
commeth
,
howe
the
confession
thereof
is
requyred
to
be
in
euerye
one
of
vs
,
and
laste
of
all
what
the
foundacion
of
the
Churche
is
,
and
by
what
keyes
the
kingdome
of
heauen
is
opened
.
Mark
●…
Luke
●…
C.
Marke
sayth
that
Christ
had
this
communication
with
his
Dysciples
as
they
were
in
their
iorneye
.
And
Luke
sayth
hée
had
it
when
hée
was
praying
,
&
had
no
bodye
with
him
sauing
his
Disciples
.
But
our
Euangelist
Mathew
doth
not
so
curiously
note
the
time
:
yet
notwithstanding
it
is
moste
certayne
that
they
thrée
haue
wryten
this
History
:
and
it
maye
he
that
Christ
in
that
perigrination
after
hee
had
prayed
a
whyle
demaunded
this
of
his
Disciples
.
Into
the
partes
of
Casaria
Philippi
B.
This
Caesarca
,
is
at
the
ryuer
of
Iordan
,
and
was
called
at
the
first
Panneas
,
but
afterward
it
was
called
Caesaria
Philippi
,
by
Philip
the
sonne
of
Herode
the
great
,
and
the
brother
of
the
Tetrarche
,
which
beheadded
Iohn
.
The
which
Cesarea
also
after
that
,
for
the
honour
of
Nero
,
was
called
by
Agryppa
,
Neronia
,
as
apereth
by
Iosephus
,
〈◊〉
.
li.
18.
〈◊〉
.
3
de
●…ui
.
and
cap.
16.
in
his
eightene
booke
of
the
antiquities
of
the
Iewes
,
&
the
thyrd
chapter
.
But
the
boundes
or
borders
of
this
Cesarea
Philippi
,
was
the
region
of
the
Iewes
,
wherupon
it
was
inhabited
both
by
the
Syrians
and
Iewes
together
.
Of
this
Cittie
there
is
often
mention
made
by
Luke
,
〈◊〉
.
10.12
.
●…1
.
in
the
Actes
of
the
Apostels
.
C.
There
is
also
an
other
Cesarea
,
namely
that
ancient
and
noble
Cesarea
,
whiche
at
the
firste
was
called
the
tower
of
Strato
:
M.
This
Cittie
Herode
the
greate
builded
,
betwene
Dora
,
and
Ioppa
,
and
for
the
loue
of
Augustus
Caesar
,
he
called
it
Caesarea
.
Of
the
first
Caesarea
our
Euangeliste
maketh
mention
,
and
because
he
woulde
make
a
difference
,
he
calleth
it
Cesarea
Philippi
.
Whom
do
men
say
that
I
the
sonne
of
man
,
am
?
E.
Our
Sauiour
Christ
demanded
this
question
,
to
make
him self
better
known
vnto
his
Disciples
,
〈◊〉
.
17.
and
to
confirme
them
,
for
in
the
knowledge
of
him
onely
,
there
is
saluation
,
and
euerlastinge
life
.
Hee
knewe
that
the
iudgement
,
of
the
common
sorte
of
people
(
as
concernyng
him selfe
)
was
diuerse
:
He
knewe
also
the
simplycitie
of
his
disciples
,
whereby
it
myghte
haue
ben
that
they
had
ben
hyndered
and
let
,
from
the
knowledge
of
the
trueth
by
the
errours
of
the
common
people
.
C.
Vppon
this
consideration
therefore
,
to
confirme
them
,
he
dothe
not
onely
demaunde
what
they
,
but
first
of
all
what
the
people
thought
of
him
.
His
question
myghte
seeme
to
be
,
to
knowe
what
the
common
fame
(
as
concerninge
the
redemer
,
which
was
the
sonne
of
man
)
was
.
Notwithstandinge
his
question
is
other
wise
,
namelye
to
enquire
what
menne
thought
of
Iesu
the
sonne
of
Mary
.
But
he
,
accordinge
to
his
maner
taketh
vnto
hym
,
the
name
of
the
sonne
of
man
:
as
if
he
should
say
,
Nowe
,
so
longe
as
I
am
in
my
fleshe
vppon
the
earthe
,
〈◊〉
the
●…f
man
.
as
one
of
the
common
sorte
of
men
,
what
do
men
iudge
of
me
?
M.
Christ
doth
wyllyngly
confesse
the
humilitie
of
his
humanytie
,
so
often
as
he
calleth
him self
the
son
of
man
.
for
that
also
was
ordayned
to
the
glory
of
God
.
This
humble
&
base
forme
of
the
sonne
of
man
,
was
an
impediment
,
and
let
to
the
Iewes
,
to
beholde
the
glory
of
Christe
.
The
sonne
of
man
,
is
nothinge
elles
but
man
,
accordynge
to
the
phrase
of
the
Scripture
:
as
in
this
place
:
What
is
man
that
thou
arte
myndefull
of
him
,
Psal.
8.
or
the
sonne
of
man
that
thou
visitest
him
?
And
in
an
other
place
:
what
art
thou
which
fearest
a
mortal
man
,
Esaye
.
5.
and
the
sonne
of
man
,
whiche
is
compared
to
grasse
?
14
They
saide
:
some
saye
that
thou
arte
Iohn
Baptist
,
some
Helias
,
some
Ieremias
,
or
one
of
the
nomber
of
the
Prophetes
.
They
saide
,
some
say
that
thou
art
C.
Here
is
no
mention
made
,
neyther
of
the
sworn
ennemies
of
Christe
,
neyther
of
prophane
contemners
,
but
of
the
most
perfecteste
and
soundest
parte
of
the
people
,
and
euen
as
it
were
,
of
the
chosen
flowers
of
the
Church
.
For
the
Disciples
onely
rehearse
those
whiche
spake
honorablye
of
Christe
:
and
yet
notwithstandynge
the
lyght
being
before
them
,
they
came
not
to
the
same
so
exactly
as
they
should
,
but
rather
harkened
to
their
owne
dreames
,
and
fantasies
.
Whereby
we
may
behold
and
see
how
great
the
debilitie
&
weakenesse
of
mans
witte
and
vnderstandinge
is
,
in
that
,
not
onely
he
is
not
able
to
conceiue
any
thynge
that
is
right
or
trewe
,
but
also
he
maketh
of
true
principles
,
errours
,
Moreouer
it
may
be
,
seing
Christ
is
the
onely
signe
of
concorde
and
peace
,
by
the
whiche
God
gathereth
the
whole
world
to
him selfe
,
that
the
greater
parte
herupon
taketh
occasion
,
of
greater
disagrement
.
Among
the
Iewes
trewely
,
the
vnitie
of
fayth
consisted
vpon
no
other
than
vpon
Christ
:
and
yet
notwithstandinge
they
which
at
the
fyrste
seemed
to
haue
some
consente
and
agremente
,
are
nowe
swarued
and
fallen
into
diuerse
opinions
.
We
see
also
howe
one
erroure
bringeth
forth
an
other
.
B.
For
this
dyuers
opinion
of
Christ
,
came
partely
of
this
,
because
the
common
sorte
of
people
had
another
opinion
in
their
minde
first
:
namely
that
soules
do
remoue
from
one
body
to
an
other
:
The
error
of
the
Iewes
as
concerning
the
soule
of
man
.
wherevpon
it
came
to
passe
that
they
were
the
more
readye
to
this
false
immagination
.
Yea
there
are
many
of
the
Iewes
at
this
daye
,
whiche
thincke
that
euery
man
is
borne
agayne
three
or
fower
tymes
.
Iohn
the
Baptist
.
M.
As
the
Herodians
,
of
whom
it
was
spoken
before
in
the
fouertene
chapter
.
Some
Helias
.
Those
that
thought
him
to
be
Helias
,
toke
occasion
so
to
thincke
by
the
prophesie
of
Mallachy
,
as
concerning
the
comming
of
Helias
,
whom
they
loked
for
to
appere
in
his
bodye
agayne
:
with
the
whiche
errour
also
many
at
this
day
are
blynded
,
who
beleue
that
Henoch
&
Helias
shal
appere
in
their
bodies
,
and
be
as
it
were
forerunners
,
before
the
second
comminge
of
Christe
,
when
as
notwithstandinge
Chryste
hym selfe
taught
that
the
same
prophesie
of
Helias
,
Math.
11.
was
fulfilled
in
Iordane
.
Some
Ieremias
.
Dyuerse
were
brought
into
this
opinion
,
because
it
was
saide
vnto
Ieremy
by
the
mouthe
of
the
lorde
,
Ierem.
1.
Beholde
I
put
my
woordes
in
thy
mouthe
,
and
beholde
this
day
do
I
set
thee
ouer
the
people
,
and
kingdomes
,
that
thou
mayst
roote
out
,
breake
of
,
destroye
,
and
make
waste
:
and
that
thou
mayste
buylde
vp
,
and
plante
.
And
a
littell
after
he
saith
:
Beholde
,
this
daye
do
I
make
thee
a
stronge
defensed
towne
,
an
iron
pyller
,
and
a
brasen
wal
,
against
the
whole
lande
,
against
the
kinges
and
mighty
men
of
Iuda
,
against
the
priestes
&
people
of
the
lande
.
All
which
thinges
they
thought
shold
be
fulfylled
in
Christ
.
Or
one
of
the
nomber
of
the
Prophets
.
M.
In
that
they
suspected
Christe
to
be
one
of
the
dead
Prophetes
,
the
straungnes
and
vnwonted
sight
of
the
myracles
might
seeme
to
geue
them
occasion
so
to
thincke
:
for
they
thoughte
that
those
which
were
so
restored
from
the
dead
to
this
lyfe
,
were
indued
by
God
with
farre
greater
power
and
vertue
,
than
they
were
before
when
they
were
alyue
.
C.
But
althoughe
the
Iewes
were
after
this
manner
deuided
amonge
them selues
by
the
comminge
of
Christe
,
yet
notwithstanding
the
varietye
of
such
opinions
ought
not
to
be
a
let
or
hynderance
to
the
godlye
,
but
that
they
maye
seke
to
attayne
&
get
the
pure
knowledge
of
Christ
.
For
if
any
man
vnder
the
cloke
and
pretence
of
the
variety
of
opinions
,
geue
himselfe
to
ydlenes
,
&
neglecteth
to
séeke
Christ
,
the
same
shall
be
quyte
voyde
of
excuse
,
yea
though
wée
mighte
be
his
Iudges
.
Much
lesse
then
shall
hee
escape
the
iudgemente
of
God
which
for
sectes
and
the
diuersitye
of
opinions
forsaketh
Christ
.
Furthermore
in
that
the
Iewes
doubted
of
the
person
of
Christ
,
wée
sée
that
Sathan
hath
gone
about
this
euen
from
the
beginning
that
hee
might
reuoke
and
call
men
backe
from
the
true
knowledge
of
Christ
himselfe
,
and
set
before
them
newe
forged
and
inuented
Christes
.
Th●●
of
〈◊〉
And
because
he
could
not
quight
plucke
that
perswation
out
of
the
mindes
of
the
Iewes
which
they
had
conceyued
of
Chryst
to
come
,
hee
therfore
set
before
them
false
Christes
.
They
ther
fore
erred
in
the
person
of
Christ
.
But
the
ennemyes
of
the
Gospell
by
the
crafte
&
subtiltye
of
Sathan
,
do
erre
in
the
offyce
of
Christ
,
whereabout
they
contend
:
they
acknowledge
him
to
be
the
sonne
of
God
,
but
they
spoyle
him
of
his
power
,
some
more
,
some
lesse
,
insomuche
that
they
make
him
a
vayne
spectacle
and
glasse
to
looke
in
:
herevppon
also
it
commeth
to
passe
that
there
are
at
this
daye
so
manye
opinions
of
Christe
:
the
which
opinions
ought
not
to
hinder
our
fayth
were
they
neuer
so
manye
,
as
wée
sayde
all
readye
euen
nowe
.
15.
Hee
sayth
vnto
them
:
but
whom
say
yee
that
I
am
?
Hee
sayth
vnto
them
:
Antith●…
comp●●
thing●…●…trarye
.
C.
The
Antithesis
is
to
be
noted
.
For
hée
setteth
his
Dysciples
before
men
to
the
ende
it
maye
appeare
howe
absurde
a
thinge
it
is
,
that
because
other
men
do
disagrée
,
wée
should
therefore
be
withdrawne
from
the
vnitye
of
fayth
.
For
whosoeuer
addicte
and
giue
themselues
simplely
to
Christ
,
and
séeke
not
to
●●de
anye
thynge
of
their
owne
head
to
his
Gospell
,
shal
neuer
want
the
true
lighte
.
But
here
is
requyred
intentyue
watchinge
that
when
the
world
slydeth
awaye
to
theyr
owne
fayned
inuencions
then
that
they
in
anye
wyse
holde
themselues
fast
by
Christ
.
Sathan
will
neuer
leaue
of
to
seeke
eyther
to
teare
Christ
in
peeces
or
els
to
put
on
another
person
.
Wherefore
among
the
confused
and
iarrynge
voyces
of
the
worlde
,
let
euer
this
voyce
of
Christe
sounde
in
oure
eares
,
by
the
which
we
shall
be
seperated
from
wandering
and
straying
men
,
that
we
be
not
of
the
common
multitude
,
and
that
our
fayth
be
not
caryed
amonge
the
contrary
waues
of
opinions
.
For
howe
diuersely
so
euer
men
iudge
of
Christe
,
his
trew
disciples
notwithstanding
shall
haue
a
certayne
fayth
,
neyther
are
they
troubled
,
because
they
se
men
disagrée
amonge
them selues
:
they
acknowledge
Christ
to
be
the
sonne
of
god
,
they
know
the
ende
of
his
comminge
,
and
they
are
not
ignorant
of
the
power
wherewithal
he
is
indewed
.
Christ
therfore
discerneth
his
from
the
multitude
,
when
by
distinct
&
sole
interrogation
he
saith
,
But
whom
say
ye
that
I
am
?
And
requireth
a
more
certaine
and
full
knowledge
of
him self
,
of
those
that
are
his
.
As
if
he
should
say
:
But
ye
whiche
haue
nowe
hearde
suche
greate
matters
of
me
,
and
which
are
the
witnesses
of
my
workes
,
I
say
,
what
do
ye
thincke
of
mee
?
Whom
say
ye
that
I
am
?
M.
Christ
is
not
satisfied
and
sufficiently
contented
,
●…ssion
of
●…with
●…th
is
●…ed
of
Chri●…
that
we
iudge
well
of
him
with
our
harte
,
but
he
also
requyreth
that
we
confesse
hym
with
the
mouthe
.
He
sayth
not
whom
do
ye
beleue
me
to
be
:
but
he
saith
,
whom
say
ye
that
I
am
?
when
as
therefore
Christ
ment
to
sende
his
Apostels
into
the
world
as
witnesses
of
him
,
to
whom
it
was
not
enoughe
to
thincke
well
of
him
,
but
also
to
teach
openly
that
they
thought
wel
of
him
:
this
(
I
say
)
considered
,
he
dothe
iustely
require
the
confession
of
the
light
:
otherwise
he
was
not
ignorant
what
they
wold
iudge
of
him
.
Bu
Therfore
all
other
thinges
ouerpassed
and
set
aparte
,
speciallye
when
as
to
be
wise
after
the
manner
of
the
common
sorte
of
people
,
is
to
be
foolishe
,
lette
vs
knowe
that
it
is
not
sufficient
to
confesse
Christe
,
after
the
opinion
of
the
common
multitude
.
16
Symon
Peter
aunswered
and
sayde
:
Thou
arte
Christ
the
sonne
of
the
liuynge
God.
Symon
Peter
aunswered
.
B.
Peter
aunswereth
for
all
the
rest
:
because
as
the
Gospel
testifieth
,
he
was
alwaies
more
feruent
&
ready
to
put
forth
hym selfe
,
then
the
rest
.
So
in
another
place
,
when
Iesus
sayde
,
Iohn
.
6.
will
yee
go
away
?
Then
Symon
Peter
in
the
name
of
all
the
reste
aunswered
and
sayd
,
Lord
to
whom
shall
wée
go
?
thou
haste
the
wordes
of
eternall
lyfe
,
and
wée
beleue
and
are
sure
that
thou
art
Christe
the
sonne
of
the
lyuinge
God.
Peter
was
the
mouthe
of
the
Apostels
.
How
Symon
was
called
Peter
,
reade
the
first
Chapter
of
Iohn
and
there
yée
may
sée
.
Thou
art
Christ
C.
A
short
confession
of
Peter
,
yet
notwithstandinge
such
a
confession
as
contayneth
the
whole
summe
of
our
saluation
.
For
vnder
the
name
and
tytle
of
Christ
both
the
euerlasting
kingdome
,
and
Priesthoode
,
is
contayned
,
that
oure
sinnes
beinge
put
awaye
by
the
sacrifyce
of
his
death
,
hée
might
reconcyle
vs
vnto
God
,
and
purchase
vnto
vs
perfecte
righteousnes
.
And
that
wée
beinge
receyued
into
his
safegarde
and
defence
,
hée
might
inriche
vs
and
bestowe
vppon
vs
all
kinde
of
blessinges
.
The
Euangeliste
Marke
hath
:
thou
art
Christ
.
But
Luke
hath
thou
art
the
Christ
of
God.
Yet
both
of
them
spake
in
one
sence
,
for
in
times
paste
,
1.
Kings
.
24.
kinges
were
called
the
Christes
of
God
,
that
is
to
say
the
anoynted
of
God
.
And
this
manner
of
speache
Luke
vseth
in
another
place
,
saying
that
Symeon
had
receyued
an
aunsweare
of
the
holy
ghost
,
that
hée
should
not
sée
death
,
Luke
2.
except
hée
first
sawe
the
Lordes
Christe
.
For
it
was
in
deede
the
deuyne
redemption
,
which
God
offered
by
the
hand
of
his
sonne
.
It
was
necessarye
therefore
for
him
which
should
be
the
redemer
,
to
come
famous
and
excellente
from
Heauen
by
the
annoyntinge
of
God
.
Reade
the
.16
.
verce
of
the
first
Chapter
goynge
before
.
This
oure
Euangeliste
doth
more
plainly
then
the
other
two
expresse
Christ
to
be
The
sonne
of
the
lyuinge
God
,
For
although
Peter
as
yet
did
not
(
peraduenture
)
vnderstand
so
distinctly
how
Christ
shoulde
be
begotten
of
God
:
yet
notwithstanding
hee
did
beléeue
him
to
be
of
such
excellencye
,
the
he
had
his
originall
and
beginninge
of
God
,
not
as
other
men
,
but
that
the
true
and
liuely
deytye
dwelte
in
hys
flesh
.
M.
Furthermore
hee
calleth
him
the
lyuinge
God
,
because
hée
onelye
hauinge
life
in
himselfe
,
Actes
.
17.
quickeneth
all
thinges
,
and
because
in
hym
wee
lyue
,
moue
,
and
haue
our
beinge
.
C.
There
is
therfore
a
difference
betwene
the
true
God
,
and
the
deadde
Idoles
whiche
are
nothinge
.
Iohn
.
17.
B.
Peter
trewly
in
this
confession
confesseth
the
father
and
the
sonne
,
in
the
knowledge
of
whom
consisteth
euerlastinge
lyfe
.
It
followeth
therefore
.
17
And
Iesus
aunswered
and
saide
vnto
hym
:
Happye
art
thou
Symon
,
the
sonne
of
Ionas
,
for
fleshe
and
bloud
,
hath
not
opened
that
vnto
thee
,
but
my
father
which
is
in
heauen
.
And
Iesus
aunswered
and
saide
vnto
.
M.
These
woordes
declare
with
what
thanckefull
affection
our
Sauiour
Christe
receyued
the
aunswere
of
Peter
:
by
the
which
also
we
see
,
how
greate
loue
he
beareth
towardes
those
that
are
his
,
and
how
much
he
reioyceth
ouer
our
felicitie
.
He
dothe
not
reiecte
the
aunswere
of
Peter
,
but
confirmeth
it
,
C.
and
pronounceth
hym
to
be
blessed
in
dede
,
Luke
.
4.
Math.
8.
whiche
vnfaynedly
with
harte
and
minde
confesseth
the
like
.
Bu.
I
say
with
harte
and
mind
we
must
confesse
:
for
the
deuyll
also
confesseth
,
but
not
with
his
harte
.
C.
But
Chryste
spake
not
this
onely
to
Peter
,
but
he
ment
to
declare
wherin
the
onely
felycitie
of
the
whole
worlde
consisted
.
And
to
the
ende
all
men
with
the
more
earnest
affection
may
aspire
,
&
come
to
the
same
,
fyrst
of
all
we
must
note
,
that
all
men
by
nature
are
myserable
and
accursed
,
vntyll
they
fynde
remedye
at
the
handes
of
Christe
.
Then
,
whosoeuer
hath
gotten
Christ
,
nothing
pertayninge
to
parfecte
blessednesse
can
be
wantinge
to
him
,
seinge
that
we
can
wyshe
for
nothing
better
then
the
euerlasting
glory
of
God
,
to
the
possession
of
the
which
glory
,
Christe
bringeth
vs
.
Happy
art
thou
Symon
the
sonne
of
Ionas
.
The
latten
texte
hath
,
Math.
21.
Symon
Bar-Iona
:
whiche
is
as
muche
to
say
,
as
Symon
the
sonne
of
Ionas
,
or
the
sonne
of
Iohn
:
as
maye
appere
by
this
place
,
where
it
is
sayde
,
Symon
Iohanna
,
loueste
thou
mee
more
then
these
?
Ionas
is
here
put
for
Iohanna
by
contraction
:
for
in
that
age
they
dyd
commonly
vse
the
Chaldee
tongue
,
vnlesse
peraduenture
his
father
had
two
names
,
Iona
and
Iohanna
.
Notwithstandyng
al
the
auncient
Greeke
bokes
with
one
consente
reade
it
Ionas
,
sauinge
one
onely
,
and
here
in
this
place
of
our
Euangelist
,
and
in
the
fyrst
,
and
.xxi.
chapters
of
Iohn
,
wee
reade
Ionas
,
in
the
latten
texte
Iona
,
Bar-Iona
in
the
latten
text
,
is
put
in
steede
of
the
syrname
,
the
whiche
the
Hebrewes
haue
not
.
Because
fleshe
and
bloudde
hath
not
opened
.
A.
As
if
hee
shoulde
haue
saide
,
Man
hath
not
reuealed
this
vnto
thee
:
according
to
the
common
phrase
of
the
Scripture
,
where
often
times
fleshe
and
bloudde
is
put
for
man
.
As
in
the
prophesie
of
Esay
,
Esay
.
●…
The
glory
of
the
lord
shal
appere
,
and
al
fleshe
shal
at
once
se
it
.
Gala
,
●…
And
the
Apostel
Paule
saith
,
I
comuned
not
of
the
matter
with
fleshe
and
bloud
.
&c.
Agayne
,
Ephe●…
we
stryue
not
against
fleshe
and
bloud
,
but
against
rule
,
againste
power
,
&c.
Also
S.
Iohn
saith
,
that
they
which
beleue
in
the
name
of
Christe
,
are
not
begotten
of
bloud
,
or
by
the
wyll
of
the
fleshe
,
but
by
the
wyll
of
God
.
C.
Christ
therefore
in
this
place
vnder
the
person
of
one
man
admonisheth
all
men
to
aske
faith
of
his
father
.
and
to
attribute
vnto
hym
the
dew
praise
of
his
grace
.
Wherby
we
gather
that
the
mindes
of
men
do
want
that
vnderstandinge
by
the
whiche
they
mighte
perceyue
and
knowe
the
misteries
of
heauenlye
wysedome
,
hidden
in
Christ
:
yea
all
the
sences
of
men
do
quayle
in
this
parte
,
vntil
suche
time
as
God
dothe
open
oure
eyes
,
that
we
may
see
his
glory
in
Christ
:
Let
no
man
therefore
proudely
burst
forthe
,
trustinge
to
his
wyt
and
vnderstanding
:
but
let
vs
humbly
suffer
our selues
to
be
taughte
in
oure
hartes
,
by
the
father
of
lightes
,
that
his
spirite
alone
maye
illuminate
our
darkenesse
.
And
let
all
those
which
are
endued
with
fayth
,
and
which
knowe
their
owne
blyndnesse
,
learne
to
attribute
that
vnto
god
which
belongeth
vnto
hym
.
Mat●…
M.
This
sentence
agreeth
with
that
whiche
we
hearde
euen
nowe
,
in
the
eleuenthe
chapiter
,
where
it
was
sayde
,
No
man
knoweth
the
sonne
,
but
the
father
.
And
Christ
in
an
other
place
sayth
.
Euery
one
whiche
hath
heard
and
learned
of
the
father
commeth
vnto
me
.
By
the
whiche
woordes
he
plainely
declareth
that
saith
is
the
gyft
of
God
:
lest
we
shoulde
attribute
any
thinge
to
oure
owne
wit
and
strength
.
To
be
short
,
lest
we
shold
impute
that
to
our selues
whiche
is
proper
to
God.
●…his
the
●…of
God.
M.
Furthermore
wée
learne
hereby
the
faith
is
not
a
thynge
of
so
small
waight
,
that
it
should
be
common
to
all
men
,
when
as
we
here
in
this
place
,
that
it
commeth
to
none
,
but
to
such
to
whom
it
shal
please
the
father
to
geue
it
,
There
are
many
truely
,
whiche
deny
not
this
faythe
with
the
mouth
,
but
confesse
the
same
:
but
from
whence
did
they
receiue
it
?
Surely
not
from
the
father
,
whiche
is
not
the
father
of
all
men
,
but
onely
of
the
elect
:
but
it
came
from
fleshe
and
bloudde
,
that
is
,
from
the
institution
of
the
parentes
,
of
whom
theye
haue
receiued
the
same
,
as
a
certaine
opinion
:
and
because
they
haue
receiued
the
same
of
men
,
and
not
of
God
,
therefore
they
haue
neither
receyued
the
same
trewly
,
neyther
haue
they
it
aright
,
neyther
are
they
blessed
in
deede
,
neyther
can
they
be
sayde
iustely
to
beleue
.
Wherefore
wee
speake
not
of
these
,
nor
of
theyr
faythe
,
when
we
teache
that
faith
dothe
iustifye
a
man
,
and
bringe
hym
to
saluation
and
blessednes
:
but
we
speake
of
those
,
which
as
they
are
chosen
,
so
they
receyue
from
God
this
reuelation
of
faithe
,
being
liuely
and
of
force
.
Wherupon
I
wishe
that
euery
man
wolde
beware
that
he
seduce
not
him selfe
,
but
that
he
proue
and
trye
from
whence
he
hath
receyued
his
fayth
.
In
the
meane
tyme
we
muste
here
take
hede
that
we
reiect
not
the
vse
of
preaching
the
Gospell
,
because
of
the
fathers
reuelation
.
The
father
truely
reuealeth
his
sonne
by
the
holy
ghoste
,
the
whiche
is
therefore
called
the
spirite
of
reuelation
.
But
yet
that
spirite
vseth
the
ministerie
of
the
woorde
,
〈◊〉
.
1.
〈◊〉
.
3.
Whereupon
the
Apostels
are
called
the
ministers
of
the
spirite
:
As
apereth
in
the
epistelles
of
S.
Paule
to
the
Corinthians
and
Galathians
.
Whiche
is
in
heauen
.
A.
Hereby
wee
gather
that
the
preachynge
of
the
Gospell
,
whiche
concernethe
and
belongeth
onely
to
Christ
,
and
a
christian
mannes
faithe
,
is
not
of
man
,
but
of
the
father
in
heuen
.
18
And
I
saye
also
vnto
thee
,
that
thou
art
Peter
,
and
vpon
this
rocke
,
I
will
build
my
congregation
.
And
the
gates
of
hell
shall
not
preuaile
against
it
.
And
I
say
vnto
thee
.
M.
Because
that
Peter
by
his
confession
gaue
the
due
honor
vnto
Christe
.
Nowe
Christ
also
after
he
had
confirmed
this
confession
,
shewethe
what
he
iudgeth
of
him
,
and
also
what
accompte
his
father
maketh
of
him
for
this
confession
.
Thou
arte
Peter
.
Bu.
The
lord
promised
that
he
would
geue
this
name
vnto
Peter
,
as
may
appere
by
the
wordes
of
Iohn
sayinge
.
chap.
1.
Andrewe
found
his
brother
Symon
fyrst
,
and
sayth
vnto
him
we
haue
founde
Messias
,
(
whiche
is
by
interpretation
annoynted
)
and
brought
him
to
Iesus
.
And
Iesus
behelde
hym
,
and
saide
:
thou
arte
Symon
the
sonne
of
Ionas
,
thou
shalt
be
called
Cephas
:
whiche
is
by
interpretation
Peter
.
Now
the
lorde
confirmeth
that
whiche
he
had
promysed
,
because
he
woulde
not
seeme
to
haue
geuen
him
the
name
before
in
vaine
:
and
because
the
liuely
stone
might
still
abide
fyrme
in
the
temple
of
God
.
B.
He
is
called
Peter
of
this
worde
Petra
.
For
although
Peter
and
Petra
,
Peter
signifieth
a
stone
.
differ
nothing
with
the
Greekes
,
and
bothe
of
them
signifie
a
stone
,
yet
notwithstandyng
it
is
certayne
that
the
Euangelist
ment
to
signifie
some
diuersitie
,
otherwyse
there
was
no
neede
of
varietie
.
Therefore
the
name
of
Peter
was
deriued
of
the
primitiue
Petra
,
a
stone
.
As
if
he
should
haue
saide
,
I
promised
that
thou
shouldest
be
called
Peter
,
now
I
geue
thee
the
name
,
and
wyll
haue
thée
so
syrnamed
,
because
thou
art
indued
with
that
fayth
,
whiche
beinge
lyke
to
an
vnmouable
stone
shall
neuer
fall
,
but
shal
abide
firme
and
sure
.
C.
Althoughe
this
is
extended
to
all
the
faithfull
whiche
are
the
temples
of
God
,
Ephe.
2.
&
being
knit
together
in
fayth
,
are
made
one
temple
:
yet
notwithstanding
the
singuler
excellencie
of
Peter
is
noted
among
the
rest
:
euen
as
euerye
one
in
his
order
receyueth
either
more
or
lesse
,
according
to
the
measure
of
the
geuing
of
Chryste
.
Christ
therfore
commendeth
Symon
for
the
firmenes
of
his
faythe
,
by
the
whiche
(
many
other
of
the
Iewes
,
erring
in
the
knowledge
of
Christe
)
he
firmely
stoode
in
the
truethe
,
whiche
he
had
learned
by
the
deuyne
reuelation
of
God.
And
vpon
this
rocke
I
wyll
buylde
my
congregation
,
B.
That
is
to
saye
.
vppon
this
thy
firme
confession
,
by
the
whiche
thou
doest
acknowledge
and
beleue
me
to
be
Chryste
the
sonne
of
the
liuing
God
,
I
wil
builde
my
churche
,
that
is
,
all
those
whiche
I
meane
to
acknowledge
and
take
for
my
churche
,
flocke
,
and
famylie
,
wyll
I
indewe
by
my
spirite
,
with
the
like
faythe
,
for
I
wyll
seeke
to
teache
and
instructe
them
in
this
,
by
my
ministers
.
For
as
the
Apostell
Paule
saith
,
He
hath
appointed
some
to
be
Apostelles
,
some
Prophetes
,
some
Euangelistes
,
some
Pastors
,
and
teachers
:
to
the
edifyinge
of
the
sainctes
,
to
the
woorke
and
ministration
,
euen
to
the
edyfyinge
of
the
body
of
Christ
.
&c.
And
the
edifyinge
of
God
consistethe
in
faith
,
1.
Timo.
1.
as
the
same
Apostell
Paule
testifieth
.
That
whiche
our
Euangelist
Matthewe
calleth
here
a
Rocke
,
1.
cor.
3.
the
Apostell
Paule
calleth
a
foundation
,
saying
.
An other
foundation
can
no
man
laye
,
then
it
that
is
layed
,
which
is
Iesus
Chryst
.
Ephe
2.
And
in
an
other
place
:
Now
therefore
,
ye
are
not
strangers
,
and
forreners
:
but
Cittezens
with
the
saynctes
,
and
of
the
housholde
of
God
,
and
are
builte
vppon
the
foundation
of
the
Apostels
and
Prophetes
,
Iesus
Christ
him selfe
being
the
headde
corner
stone
.
2.
cor
,
10.
&c.
This
woorde
of
edifyinge
or
building
is
very
familiar
to
Christ
and
the
Apostels
,
contrary
to
the
whiche
,
is
destroying
.
C.
But
by
this
place
it
dothe
appere
howe
the
name
of
Peter
doth
belonge
bothe
to
the
name
of
Symon
,
&
also
to
all
other
that
are
faithfull
:
because
al
they
that
are
builded
vppon
the
fayth
of
Christ
,
are
made
by
holy
consent
&
vnitie
into
a
spirituall
building
,
that
God
may
dwell
in
the
middest
of
them
.
For
Christe
declaring
that
this
shoulde
be
the
common
foundation
of
the
churche
,
ment
to
gather
and
brynge
all
that
to
Peter
,
which
should
in
the
world
belong
to
all
the
Godly
:
as
if
he
shoulde
haue
saide
,
Ye
are
nowe
truely
a
small
nomber
of
men
,
and
therefore
this
your
confession
hath
small
dignitie
at
this
time
:
but
shortely
the
time
wil
come
when
the
nomber
shal
increase
,
and
be
greatly
enlarged
.
And
this
was
of
no
small
force
,
to
animate
and
incourage
the
disciples
to
constancie
,
namely
,
that
although
their
faith
was
obscure
and
base
,
yet
notwithstandinge
they
were
chosen
of
the
Lord
,
as
the
fyrste
fruites
,
that
at
the
lengthe
of
that
contemptible
and
base
beginning
,
a
newe
Church
might
spring
and
aryse
.
which
church
shold
be
a
conquerer
euen
against
hel
gates
:
as
we
shal
here
an
on
.
I
wyll
buyld
my
congregation
.
M.
The
latten
translation
,
hathe
Ecclesiam
meam
,
my
Churche
,
whiche
is
a
Gréeke
worde
,
and
signifieth
a
congregation
,
or
conuocation
of
people
.
The
which
word
the
threscore
&
ten
interpretours
vsed
,
so
often
as
in
the
olde
testamente
they
red
this
woorde
Cahal
,
or
Edah
,
which
two
wordes
signifie
a
congregation
,
flocke
,
or
multitude
.
Psal.
●…
As
in
the
.xxii.
Psalme
,
In
the
myddeste
of
the
congregation
wyl
I
prayse
thee
.
And
in
the
fyftene
chapter
of
the
boke
of
nombers
,
Num●…
there
is
mention
made
of
this
woorde
congregation
,
thre
tymes
at
the
leaste
.
And
in
Deutronomye
it
is
sayde
,
De●●
Into
the
congregation
of
the
lorde
.
&c.
Moreouer
in
Exodus
,
Ex●●
the
foure
and
thirtie
chapter
,
we
haue
this
woord
congregation
,
and
in
the
seuenth
Psalme
.
Psal●…
The
whiche
woorde
,
the
threscore
and
ten
interpretours
sometime
cal
by
the
name
of
Synagogge
,
and
somtime
by
the
name
of
Churche
.
But
in
this
place
,
Christ
calleth
euery
congregation
,
flocke
,
corporation
,
and
societie
of
faythefull
men
,
hys
churche
,
whom
God
hath
chosen
to
euerlastinge
life
in
the
same
saithe
,
hope
,
and
loue
of
the
spirite
,
in
what
place
of
the
world
soeuer
they
be
.
This
Church
was
at
all
tymes
,
as
in
the
tyme
of
Adam
,
Noe
,
Abraham
,
Isaac
,
Iacob
,
Moyses
,
Dauid
,
and
in
the
tyme
of
al
the
Prophetes
,
although
it
were
but
small
.
There
was
a
Churche
of
the
Iewes
,
and
of
the
Gentiles
:
and
there
is
a
Churche
or
congregation
as
yet
at
this
day
,
of
the
faythfull
which
beleue
the
same
saluation
,
and
remission
of
synnes
,
by
Christ
,
althoughe
hee
was
made
man
,
and
suffered
.
There
hath
bene
alwaies
but
one
Churche
,
the
headde
whereof
is
Christ
,
as
the
Apostel
Paule
teachethe
in
his
epistell
to
the
Ephesians
.
Eph●…
Oftentimes
the
Church
is
taken
for
the
Seniors
of
the
Church
,
as
in
this
place
,
If
he
beare
not
them
,
Mat●…
tell
the
Church
,
if
he
heare
not
the
Churche
,
let
let
him
be
vnto
thee
as
an
Ethnike
or
a
Publicane
.
M.
Let
them
therefore
see
which
at
this
day
boast
and
glorye
in
the
title
of
the
Churche
,
beinge
in
dede
ennemies
of
the
Church
,
what
head
they
haue
and
of
whose
congregation
they
are
members
.
The
woulfe
loueth
the
shepefoldes
but
not
as
a
shepe
,
not
as
the
pastor
,
but
as
a
wulfe
.
We
must
also
note
this
,
that
Christe
saide
not
to
Peter
,
I
will
builde
thy
Churche
,
but
my
Churche
:
that
we
may
know
the
church
to
belong
to
Christ
,
and
not
to
Peter
.
〈◊〉
.
10.
〈◊〉
21.
For
Peter
is
not
lorde
of
the
Churche
,
but
Christ
.
Christ
saithe
that
his
shepe
are
euery
where
.
And
the
Apostels
call
those
that
are
Christians
the
flocke
of
the
lord
,
not
their
owne
flocke
:
they
acknowledge
them selues
to
be
mynisters
,
●●er
.
5.
and
not
lordes
.
Herupon
the
Apostell
exhorted
the
byshops
to
raigne
ouer
their
flocke
,
not
as
lordes
,
but
as
geuers
of
good
insaumple
to
their
flocke
.
●…hurche
●…geth
to
〈◊〉
,
not
〈◊〉
Pope
.
The
church
therfore
belongeth
to
Christ
&
not
vnto
any
one
man
.
It
is
geuen
to
him
of
the
father
,
of
whom
as
a
sonne
he
hath
receiued
al
thinges
with
ful
power
.
And
then
,
beyonde
the
right
of
the
fyrste
begotten
,
〈◊〉
.
20.
be
redemed
his
Church
or
inheritance
,
with
a
greate
price
,
euen
with
his
own
preciouse
bloud
.
And
in
an
other
place
it
is
saide
,
〈◊〉
.
7.
〈◊〉
,
5.
Ye
are
boughte
with
a
great
price
,
be
not
therefore
the
seruantes
of
men
.
Also
in
an
other
place
,
Christ
dyed
for
all
men
,
that
they
whiche
lyue
might
not
liue
vnto
them selues
,
but
vnto
hym
which
died
for
them
.
And
again
.
No
man
liueth
to
him selfe
,
and
no
man
dyeth
vnto
him self
,
for
whether
we
liue
or
die
,
〈◊〉
.
14.
we
are
the
lordes
.
for
Christe
dyed
&
rose
againe
,
that
he
might
be
lorde
bothe
of
the
quicke
and
the
deade
.
They
greatly
erre
therefore
.
whiche
seke
for
rule
in
the
flocke
and
congregation
of
the
lorde
:
and
also
whiche
refusynge
to
submytte
them selues
to
the
power
and
domynion
of
Chryst
,
laye
their
heades
vnder
the
feete
of
men
.
And
the
gates
of
hell
shall
not
prevaile
against
it
.
Z.
The
gates
of
Citties
for
the
moste
parte
are
very
stronge
,
●…ates
●…ot
pre●…
against
〈◊〉
.
and
haue
percullices
to
set
before
them
.
C.
Therfore
by
the
name
of
Gates
,
all
kynd
of
force
and
munition
is
noted
.
Z.
and
by
hel
Gates
all
Satanicall
and
deuelishe
power
is
to
be
vnderstode
.
These
promises
are
great
and
moste
firme
,
whiche
do
pacifie
and
comforte
the
consciences
of
the
faythful
,
when
they
consider
them selues
,
to
be
so
setteled
and
graunted
,
that
they
knowe
for
a
suertie
,
howe
they
are
able
to
resist
all
the
power
of
Sathan
.
Accordynge
to
the
saying
of
saincte
Paule
.
Roma.
8.
There
is
no
condemnation
to
those
that
are
in
Christe
Iesu
.
And
,
If
God
be
with
vs
,
who
can
be
agaynst
vs
?
who
spared
not
his
owne
sonne
,
but
gaue
hym
for
vs
:
howe
then
should
he
not
with
hym
geue
vs
all
thinges
?
Who
shall
saye
any
thynge
to
the
charge
of
Goddes
electe
?
&c.
C.
Althoughe
the
pronoune
(
it
)
may
be
referred
eyther
to
the
rocke
,
to
fayth
,
or
to
the
Churche
,
yet
notwithstandynge
the
latter
sence
doth
better
agree
,
namely
that
the
firme
state
of
the
Church
shal
stande
immoueable
,
and
inuincible
against
all
the
power
of
Sathan
:
and
that
because
the
treweth
of
God
shall
for
euer
indure
.
1.
Iohn
.
5.
Also
to
this
sentence
agreeth
the
saying
of
Iohn
.
This
is
the
victory
whiche
ouercommeth
the
worlde
,
euen
oure
faythe
.
M.
Christians
therefore
holde
them
faste
by
the
trewe
rocke
.
beinge
so
firmely
buylded
vpon
the
same
,
that
nothinge
can
ouerthrowe
them
.
For
this
is
a
most
sure
and
certaine
promise
,
that
they
which
are
vnited
in
Christ
,
and
acknowledge
hym
to
be
theyr
mediatoure
,
shall
euen
to
the
worldes
ende
be
defended
from
all
harme
.
For
that
which
is
spoken
of
the
body
of
the
Church
,
pertaineth
to
euery
particuler
member
of
the
same
,
in
that
they
be
one
in
Christ
:
A.
According
to
the
saying
of
our
sauiour
Christ
.
I
knowe
my
shepe
,
&
they
followe
me
,
Iohn
.
10.
&
I
geue
vnto
them
eternall
lyfe
,
and
they
shal
neuer
perishe
,
neyther
shal
any
man
plucke
them
out
of
my
hande
.
Notwithstandyng
we
are
here
taught
,
Christes
congregation
so
longe
as
it
is
on
earth
,
shall
euer
be
subict
to
persecutions
.
that
so
long
as
the
churche
is
vpon
the
earthe
,
it
shall
neuer
be
quiete
,
but
styll
subiecte
to
reproche
and
ignominie
.
For
in
that
the
Church
is
sayd
to
haue
the
preemynence
ouer
Sathan
.
it
is
euident
that
Sathan
shall
stil
seke
to
destroy
it
.
But
let
vs
by
this
comfortable
voyce
of
Christe
,
glorye
and
tryumphe
ouer
him
voyde
of
all
feare
and
care
:
seynge
that
Christ
is
our
captayne
and
conquerer
.
19
And
I
wyll
geue
vnto
thee
,
the
keies
of
the
kyngedome
of
heauen
:
and
what
so
euer
thou
byndest
in
earthe
,
shall
be
bounde
in
heauen
,
and
what
so
euer
thou
lousest
in
earthe
,
shal
be
loused
in
heauen
.
And
I
wyll
geue
vnto
thee
,
the
keyes
.
C.
Here
our
sauiour
Christe
beginneth
nowe
to
intreate
of
the
publike
office
,
or
of
the
Apostelship
,
the
dignitie
whereof
is
adorned
with
a
double
tytle
.
for
Christ
sayth
that
the
mynisters
of
the
Gospell
are
(
as
it
were
)
porters
of
the
kingdome
of
heauen
,
because
they
carry
the
keyes
of
the
same
:
and
that
is
the
fyrst
.
Then
he
saith
that
they
haue
power
to
binde
and
louse
,
not
only
in
earth
,
but
also
in
heauen
:
and
this
is
the
seconde
.
This
similitude
of
the
keyes
pertayneth
very
aptelye
to
the
office
of
teachinge
.
B.
The
Metaphor
is
herupon
taken
,
because
the
chiefe
power
of
the
house
,
and
of
the
cittie
,
is
in
his
power
and
rule
,
whiche
hath
the
chiefe
custody
&
vse
of
the
keyes
,
for
that
he
maye
let
into
the
house
or
cittie
,
whom
he
wil
and
seclude
and
kepe
out
whom
he
list
.
Hereupon
the
lorde
,
when
he
promysed
to
Eliakim
,
the
sonne
of
Helkia
the
seruaunte
of
kinge
Ezechias
,
the
chiefe
power
in
the
kinges
courte
in
Hierusalem
,
he
spake
thus
by
the
Prophete
Esay
,
The
keye
of
the
house
of
Dauid
wyl
I
lay
vppon
his
shulder
,
Esay
.
22
:
so
that
he
shall
open
,
and
no
man
shall
shut
.
He
shall
shut
&
no
man
shal
open
.
For
there
he
prophesied
of
this
Eliakim
,
speakinge
of
Sobna
,
which
was
the
chiefe
gouernour
of
the
kinges
house
thus
,
In
that
day
shall
I
cal
my
seruant
Eliakim
,
the
sonne
of
Helkia
.
And
with
thy
garmentes
wyll
I
clothe
him
,
&
with
thy
girdell
will
I
strengthen
hym
,
&
thy
power
wil
I
commit
into
his
hande
,
and
he
shal
be
a
father
of
such
as
dwel
in
Hierusalem
&
in
the
house
of
Iuda
.
The
same
metaphor
the
lord
vsed
in
an
other
place
saying
,
Woo
vnto
you
Lawyers
:
for
ye
haue
taken
away
the
keie
of
knowledge
,
Luke
.
11.
ye
entered
not
in
your selues
,
and
them
that
came
in
ye
forbad
,
that
is
to
say
,
ye
withstode
the
doctrine
of
the
kingedome
of
God
,
lest
it
shoulde
be
broughte
out
to
them
,
that
they
mighte
be
partakers
of
the
same
.
C.
Christ
therefore
sayth
that
the
Scribes
&
Phariseies
which
were
interpretours
of
the
law
,
had
the
keye
of
knowledge
,
or
the
key
of
the
kingdome
of
heauen
:
for
we
know
that
the
gate
of
lyfe
is
opened
no
otherwise
vnto
vs
then
by
the
worde
of
God.
The
〈◊〉
is
the
〈◊〉
lyfe
.
Whereupon
it
followeth
that
the
key
is
geuen
into
the
hande
of
the
ministers
therof
.
Notwithstandinge
it
is
demaunded
why
the
lord
promised
that
he
wold
geue
that
vnto
Peter
,
Math●…
Auns●…
which
he
semed
to
haue
geuen
before
at
the
making
of
the
Apostels
.
But
this
question
is
answered
before
,
where
we
said
that
the
twelue
were
but
forerunners
for
the
time
:
so
that
when
they
returned
vnto
Christe
againe
,
they
had
finished
the
race
&
ende
of
their
calling
.
But
after
that
Christe
rose
againe
from
death
,
then
they
were
apointed
ordinary
teachers
of
the
church
:
&
in
this
respecte
this
honor
pertained
vnto
them
euer
after
.
Bu.
Therfore
he
saith
here
,
I
wil
geue
:
&
not
I
haue
geuen
.
He
promiseth
that
he
will
geue
the
keies
,
he
geueth
them
not
.
But
after
his
resurrecttion
he
sayd
vnto
them
,
Peace
be
vnto
you
.
As
my
father
sent
me
,
euen
so
send
I
you
also
.
And
when
he
had
said
these
woordes
,
he
breathed
on
them
,
and
saith
vnto
them
,
Iohn
.
●…
receyue
ye
the
holy
ghoste
.
Who
so
euers
synnes
ye
remit
,
they
are
remitted
vnto
them
.
And
who
so
euers
sinnes
ye
retayne
,
they
are
retayned
.
In
the
which
wordes
,
As
my
father
sente
me
.
&c.
there
is
a
comparison
,
not
an
equalitie
.
For
Christ
was
sent
,
that
he
might
be
the
redemption
of
the
whole
world
:
the
Apostels
were
not
so
sent
,
but
onely
to
preach
.
But
as
Christ
was
sent
,
of
the
father
,
for
the
saluation
of
the
whole
world
:
so
the
Apostels
were
sent
to
prech
this
saluation
,
that
they
which
beleue
their
preachinge
,
might
be
saued
,
as
if
he
had
heard
Christ
him selfe
:
as
he
saith
in
another
place
,
He
which
heareth
you
heareth
me
.
Moreouer
he
saith
not
,
They
shal
be
geuen
,
but
I
will
geue
:
Luke
,
●…
by
the
which
words
Christe
challengeth
all
this
power
of
the
kingdome
of
heauen
to
him selfe
,
as
lord
in
so
much
that
he
might
commyt
the
same
to
whom
it
pleased
hym
.
For
here
it
maketh
no
great
matter
,
not
only
who
receiueth
,
but
of
whom
any
thing
is
receiued
.
And
what
so
euer
thou
bindest
in
earthe
.
C
The
seconde
metaphor
or
symilitude
pertayneth
properlye
to
note
the
remyssion
of
synnes
.
●●ssion
of
●●es
by
the
●…pell
.
For
Christe
delyueringe
vs
by
his
Gospell
from
the
euerlastinge
paine
of
deathe
,
louseth
the
snares
and
fetters
of
maledyction
,
with
the
whiche
we
were
held
bounde
.
Therfore
he
declareth
that
the
doctrine
of
the
Gospell
was
ordeyned
to
louse
our
bandes
,
that
being
loused
in
earthe
by
the
voice
and
testimony
of
men
.
we
mighte
also
in
deede
be
loused
in
heauen
.
B.
But
this
metaphor
is
taken
of
this
,
〈◊〉
42.49
〈◊〉
61.
that
the
Prophetes
do
preache
,
that
the
office
of
christ
is
to
louse
peculiarly
those
that
are
bound
.
So
Christ
him selfe
speaketh
vnto
Paule
,
sayinge
,
I
wyll
sende
thée
to
the
Gentiles
,
to
open
theyr
eyes
,
that
they
may
be
tourned
from
darkenes
to
lighte
,
and
from
the
power
of
Sathan
vnto
God
,
●…es
.
26.
that
they
maye
receyue
forgeuenesse
of
synnes
,
and
inheritance
amonge
those
which
are
sanctified
by
faith
.
Where
he
expoundeth
that
to
be
the
power
of
the
keyes
,
which
consisteth
in
the
remission
,
and
retayninge
of
synnes
.
Bu.
The
Apostelles
did
neuer
after
any
other
maner
louse
or
binde
.
As
for
example
:
●…s
.
2.
Repent
you
(
saith
the
Apostell
Peter
)
of
your
sinnes
,
and
be
baptised
euery
one
of
you
,
in
the
name
of
Iesus
Christ
for
the
remission
of
synnes
,
and
ye
shall
receiue
the
gifte
of
the
holy
ghoste
.
Thus
Peter
vsed
the
keies
that
were
committed
vnto
hym
,
thus
he
loused
in
earth
promissynge
remission
of
synnes
,
by
the
woord
of
Christ
to
them
that
beleue
.
Yea
and
Chryste
ratified
and
confirmed
this
message
and
preachinge
of
Peter
.
for
to
them
that
confessed
theyr
synne
,
and
trusted
to
his
mercie
,
he
remytted
,
as
Peter
had
promysed
.
Also
the
Iayler
of
the
pryson
sayde
to
Paule
and
Sylas
,
〈◊〉
.
16.
Syrs
,
what
muste
I
do
to
be
saued
?
and
they
saide
beleeue
on
the
Lorde
Iesus
Christ
,
and
thou
shalt
be
saued
,
and
all
thy
houssholde
.
Beholde
the
Apostelles
do
louse
him
that
is
bounde
,
forgeuyng
hym
his
synnes
,
and
that
by
the
keyes
,
by
the
preachynge
of
the
Gospell
,
the
whiche
preachynge
,
because
he
beleued
,
the
lord
pronounceth
him
to
be
loused
in
heauen
.
C.
But
because
a
greate
many
doo
not
onely
wickedly
reiecte
the
delyueraunce
offered
vnto
them
,
but
also
by
theyr
obstinacie
,
do
bryng
more
greuouse
iudgemente
to
them selues
,
the
power
of
bindynge
also
,
and
the
commaundemente
of
the
Gospell
is
geuen
to
the
ministers
.
Of
the
whiche
matter
we
haue
an
example
in
the
Actes
of
the
Apostelles
.
Bu.
The
Iewes
(
saith
sainct
Luke
)
were
full
of
indignation
,
and
spake
agaynste
those
thynges
,
whiche
were
spoken
of
Paule
,
raylinge
on
it
:
Then
Paule
and
Barnabas
waxed
bolde
,
and
said
.
It
was
meete
that
the
worde
of
God
should
first
haue
ben
preached
to
you
.
But
seinge
ye
put
it
from
you
,
and
thincke
your selues
vnworthye
of
euerlastynge
lyfe
:
lo
wee
tourne
to
the
Gentiles
,
Actes
,
13.
for
so
hathe
the
Lorde
commaunded
vs
.
Agayne
,
when
the
same
Paule
had
playnelye
preached
to
the
Iewes
,
remyssion
of
synnes
by
faythe
in
Iesus
Chryste
,
Actes
.
18.
they
hauynge
saide
contrary
,
and
blasphemed
,
he
shoke
his
rayment
,
and
sayde
vnto
them
:
your
bloudde
be
vpon
your
own
heades
,
from
henceforthe
wyll
I
go
blamelesse
to
the
Gentiles
.
By
the
whiche
meanes
truely
he
bounde
the
vnfaythful
,
&
the
worde
of
God
was
fulfylled
.
For
so
long
as
the
Iewes
persisted
in
theyr
obstynate
and
rebelliouse
beleefe
,
the
bondes
of
theyr
synnes
were
not
loused
.
Binding
pertayneth
to
the
Gospell
.
In
lyke
maner
in
an
other
place
Peter
bounde
Symon
Magus
,
with
these
woordes
,
Thy
money
peryshe
with
thée
,
because
that
thou
hast
thought
the
gift
of
God
might
be
bought
with
money
:
Actes
8.
thou
haste
neyther
parte
nor
fellowshippe
in
this
busines
,
for
thy
harte
is
not
ryghte
before
God.
By
these
examples
we
see
,
howe
the
Apostels
dyd
bynde
and
louse
,
remyt
,
and
retaine
sinnes
.
C.
Howe
be
it
we
must
note
,
that
to
binde
and
retaine
sinnes
,
is
a
thinge
accidentall
to
the
Gospel
,
and
as
it
were
contrary
to
nature
:
as
Paule
also
teacheth
,
2.
Cor.
10.
when
he
speaketh
of
vengeance
,
the
which
he
saith
he
is
ready
to
take
on
al
disobedience
:
&
by
and
by
he
addeth
,
when
your
obedience
is
fulfilled
.
For
vnlesse
the
reprobate
,
by
their
owne
faulte
shoulde
tourne
theyr
lyfe
to
deathe
and
destruction
,
the
Gospell
should
be
to
euerye
one
,
the
power
of
God
to
saluation
:
yet
notwithanding
,
because
the
same
beinge
heard
,
the
impietie
of
many
,
openly
bursting
forthe
,
dothe
more
prouoke
the
wrath
of
God
to
such
it
must
nedes
be
a
deadly
sauoure
.
To
be
shorte
,
the
entent
and
purpose
of
Christ
was
to
certify
his
disciples
of
the
saluation
promysed
vnto
them
in
his
Gospell
,
that
they
myghte
haue
no
more
doubt
to
seke
for
the
same
,
than
if
he
hym selfe
shoulde
come
a
witnesse
from
heauen
:
Agayne
he
mente
to
bringe
a
terrour
and
feare
to
the
mindes
of
the
wicked
,
and
contemners
,
lest
they
shoulde
thincke
to
mocke
and
despyse
the
mynisters
of
his
woorde
,
vnponished
:
the
which
two
thinges
were
very
necessary
.
For
,
because
the
incomparable
treasure
of
life
is
set
before
vs
in
earthen
vesselles
vnlesse
the
authoritie
of
the
external
doctrine
were
after
this
manner
stablished
and
confirmed
,
2.
cor
,
4.
euery
momente
almoste
the
fayth
and
credite
therof
wolde
fayle
,
and
vanishe
away
,
Againe
,
the
wicked
do
thus
bouldly
dally
and
scoffe
,
because
they
thyncke
that
they
haue
onelye
to
do
with
men
.
Christ
therfore
pronounceth
that
by
the
preachinge
of
the
Gospell
in
earthe
.
it
is
reuealed
,
what
the
celestiall
iudgement
of
God
shall
he
:
and
that
from
no
other
thynge
we
oughte
to
fetche
the
certaintie
of
lyfe
or
deathe
.
Here
appereth
great
honour
,
that
we
are
the
interpretours
of
God
,
to
testifie
saluation
to
the
worlde
.
An
excellent
maiestie
is
it
of
the
Gospell
,
that
there
is
an
imbassage
sayde
to
be
betwene
God
and
men
of
mutuall
reconciliation
.
The
Gospell
is
a
reconsiliacion
betwen
God
&
man
.
To
be
shorte
,
a
wonderfull
consolation
and
comforte
is
it
,
to
the
myndes
of
the
Godly
,
that
the
message
of
saluation
,
brought
vnto
them
by
a
mortall
man
,
is
confirmed
and
ratified
before
God
.
In
the
meane
tyme
let
the
wicked
and
vngodly
scoffe
and
deryde
at
their
pleasure
,
the
doctryne
whiche
is
preached
by
the
commaundement
of
God
:
at
the
length
they
shall
feele
,
howe
truely
and
seryousely
God
threatened
theim
by
the
mouthe
of
men
.
Many
trewelye
do
despyse
,
blaspheme
,
and
rayle
at
the
Gospel
:
but
when
this
power
of
binding
is
geuen
to
the
mynisters
of
his
woorde
,
let
not
ieringe
scorners
thynke
that
they
shall
be
suffered
to
deryde
the
woorde
of
God
without
ponishement
.
Wherefore
let
all
Godly
teachers
,
being
armed
with
this
trust
&
confidence
,
promise
without
all
doubt
,
this
liuely
grace
of
God
to
them selues
,
and
to
others
:
&
let
them
no
lesse
boldely
thunder
against
all
impudent
contemners
of
their
doctrine
.
Christ
truely
went
not
about
to
flatter
Peter
,
but
to
comfort
him
,
&
to
shew
,
that
a
newe
reuelation
muste
not
be
looked
for
from
heauen
,
but
that
we
must
be
sure
&
certain
of
the
doctrine
which
is
taken
out
of
the
Gospell
.
Hitherto
we
haue
plainly
expounded
the
proper
&
true
sence
of
the
woordes
,
in
such
wise
,
that
nothyng
can
be
wanting
,
vnles
that
Romishe
Antechrist
,
seking
to
bring
in
a
cloake
for
his
tyranny
,
dare
take
vpon
him
,
wickedlye
falsely
to
peruert
the
trewe
meanyng
of
this
place
.
And
although
the
light
it selfe
of
true
interpretation
,
whiche
we
haue
broughte
,
be
sufficient
to
pourge
his
obscure
darknes
yet
notwithstanding
,
lest
any
thing
should
stay
or
hinder
the
godly
readers
,
we
will
with
a
brefe
confutation
wipe
away
his
stinkynge
and
vnsauery
calumniations
.
First
of
all
,
he
fayneth
&
immagineth
Peter
to
be
the
foundation
of
the
Churche
.
But
what
man
is
hee
so
blinde
that
seeth
not
,
that
to
be
spoken
of
the
faith
of
Peter
,
whiche
he
referreth
to
the
person
of
man
.
Wee
graunte
that
in
Greeke
Peter
&
Petra
(
a
stone
)
do
signifie
al
one
thinge
(
as
is
shewed
before
)
sauing
that
Peter
is
Nomen
Atticum
,
and
Petra
a
name
of
the
common
speche
:
but
this
varietie
was
not
without
cause
noted
of
Matthew
:
for
the
kinde
is
altered
to
note
some
other
matter
.
And
there
is
no
doubt
,
but
that
Christ
with
his
owne
woordes
dyd
note
some
difference
.
Augu●…
Very
wisely
therefore
doth
S.
Austine
teache
vs
,
that
Petra
(
a
stone
)
is
not
so
called
of
Peter
,
but
Peter
of
Petra
,
euen
as
we
are
called
christians
of
Christ
.
1.
cor.
●…
But
we
will
not
be
tediouse
:
seing
the
saying
of
Paule
is
most
certain
&
an
infallible
truth
,
Ephe
●…
when
he
saith
that
the
churche
of
Christ
can
be
founded
,
&
builded
vpon
nothing
,
sauing
vpon
Christ
only
.
The
Pope
can
not
bring
in
an
other
foundation
without
blasphemy
,
&
without
he
robbe
Christ
of
his
honour
.
And
truly
how
much
we
ought
to
detest
and
abhorre
the
tyranny
of
the
Pope
and
papacye
,
●…christ
of
●●e
taketh
●…r
the
foū●…on
of
the
●…che
.
I
can
not
with
woordes
expresse
sufficiently
,
because
by
the
meanes
of
him
&
his
,
the
foundation
of
the
church
is
taken
away
,
insomuch
that
the
open
mouth
&
goulfe
of
hell
swalloweth
vp
miserable
sowles
.
Moreouer
this
parte
(
as
it
was
saide
before
)
pertaineth
not
as
yet
to
the
publike
office
of
Peter
,
but
only
one
speciall
place
among
the
rest
,
amid
the
holye
stones
of
the
temple
,
is
geuen
vnto
him
.
Those
glorious
titels
which
followe
do
pertaine
to
the
office
of
the
Apostelship
.
whereupon
it
followeth
,
that
nothinge
was
spoken
to
Peter
which
pertaineth
not
to
the
rest
of
the
Apostels
also
.
For
if
the
dignitye
of
the
Apostelshippe
be
common
among
them
,
then
must
all
thinges
elles
be
common
which
are
annexed
and
knit
to
the
same
.
But
Christe
speaketh
only
to
Peter
by
name
.
For
as
one
in
the
name
of
all
confessed
Christ
to
be
the
son
of
God
,
so
in
like
maner
Christ
speaketh
to
one
,
whose
woordes
notwithstanding
pertaine
indifferently
to
all
the
reste
.
Neyther
is
that
reason
of
Cipprian
and
others
to
be
reiected
,
●●ian
.
when
he
sayth
that
Christe
spake
to
all
in
the
person
of
one
,
that
he
might
commend
the
vnitie
of
the
Church
.
●●he
su●●cie
.
Notwithstanding
Peters
successour
(
the
Pope
I
meane
)
maketh
exception
and
saith
,
that
he
to
whom
these
wordes
were
specially
spoken
,
&
to
whom
the
foresaid
power
was
committed
,
was
preferred
before
all
the
rest
.
But
this
is
as
much
as
if
they
should
contend
and
go
about
to
proue
that
hee
was
a
greater
an
Apostell
then
all
the
rest
of
his
fellowes
.
For
the
power
of
binding
&
lousing
can
no
more
be
taken
from
the
office
of
teaching
and
Apostelshyp
,
than
can
the
lyghte
or
heate
be
taken
from
the
sonne
,
But
let
vs
graunt
that
Peter
had
a
prerogatiue
among
the
rest
,
to
excel
the
rest
:
yet
notwithstanding
very
folishely
do
the
Papistes
infer
&
seke
to
proue
that
the
supremacye
was
geuen
vnto
him
to
be
the
general
head
of
the
church
.
For
ther
is
a
difference
betwene
dignitie
&
empire
:
neither
is
it
all
one
to
haue
honor
among
a
fewe
,
&
to
gather
the
whole
world
vnder
his
dominion
&
rule
.
And
truely
Christ
layed
no
more
waight
on
him
than
he
was
able
to
beare
.
He
is
commanded
to
be
a
porter
or
doore
keper
of
the
kingdome
of
heauen
:
Peter
was
made
a
doore
keper
of
the
kingedome
of
heauen
.
he
is
commaunded
to
dispence
&
bestow
the
grace
of
God
in
binding
&
lousyng
,
and
to
execute
his
iudgement
in
earthe
,
namely
,
so
far
as
the
power
of
a
mortal
man
may
extend
it selfe
.
Therfore
,
what
soeuer
is
geuen
vnto
him
,
it
must
be
restrained
to
the
mesure
of
Grace
:
with
the
which
he
is
indued
,
to
the
edification
&
building
of
the
churche
.
Thus
the
huge
&
monstrous
empire
whiche
the
papistes
falsely
arrogate
to
them selues
falleth
down
&
is
ouerthrowne
.
But
although
there
were
no
controuersie
aboute
Peter
,
yet
notwithstanding
there
commeth
nothing
herupon
to
the
tyranny
of
the
Pope
.
For
there
is
no
man
in
his
ryght
minde
,
that
wil
graunt
this
princelike
power
to
the
papistes
whiche
they
take
to
them selues
,
saying
that
it
was
geuen
here
to
Peter
,
&
that
he
might
bequeth
&
dispose
the
same
afterwarde
to
his
posteritie
as
his
birthright
&
inheritance
.
for
he
is
not
permitted
to
geue
any
thing
to
his
successors
wherfore
the
papistes
make
him
liberall
of
an
other
mans
goodes
,
&
of
the
which
pertaineth
not
to
him
.
To
conclude
,
how
long
soeuer
the
succession
shold
continue
,
yet
notwithstanding
the
Pope
shal
get
nothing
therby
,
vntill
he
be
proued
the
lawfull
successor
of
Peter
.
Peter
dyed
at
Rome
.
But
how
proueth
hee
this
?
For
because
Peter
died
at
Rome
.
As
thoughe
Roome
by
the
horrible
slaughter
&
death
of
the
Apostel
sought
to
get
vnto
it self
the
supremacy
.
But
they
immagin
that
he
was
also
byshop
there
:
howe
fond
this
imagination
is
,
littel
children
can
not
be
ignorant
.
Furthermore
although
the
Romaine
bishop
had
ben
the
successour
of
Peter
,
yet
notwithstanding
when
he
depriued
him selfe
of
so
gret
honour
by
his
falsehod
&
disloyaltie
,
what
soeuer
Christ
gaue
to
the
successors
of
Peter
,
profiteth
him
nothing
at
all
.
It
is
wel
knowne
that
the
Popes
courte
is
at
Roome
:
but
as
for
the
signe
of
a
church
they
shewe
none
at
all
there
.
It
is
farre
from
the
office
of
a
pastor
,
to
be
ambiciouse
,
and
to
contend
for
lordeshyppe
and
Empire
.
Trewely
howe
muche
so
euer
Christ
bestowed
in
extollinge
the
heyres
of
Peter
,
yet
notwithstanding
he
was
not
prodygall
that
he
would
geue
his
honour
to
Apostatas
.
It
is
most
certaine
that
Christ
sought
so
much
to
extol
and
magnifie
the
persons
,
as
he
dyd
the
doctrine
of
the
Gospell
,
and
the
dignitie
thereof
:
bothe
to
condemne
the
ingratitude
of
men
towardes
God
&
his
doctrine
,
and
also
to
incourage
his
disciples
boldely
to
execute
their
office
.
20
Then
charged
he
his
Disciples
,
that
they
shoulde
tell
no
man
,
that
he
was
Iesus
Christe
.
Bu.
Christe
here
forbiddeth
his
disciples
to
promulgate
and
publishe
that
whiche
they
had
confessed
:
the
whiche
myghte
make
a
man
meruaile
,
seing
that
he
came
to
be
the
saluation
of
the
Iewes
,
and
the
lyght
of
the
Gentiles
.
M.
Was
not
that
trewe
whiche
Peter
in
his
owne
name
,
and
in
the
name
of
his
fellowes
confessed
?
yes
verely
.
Furthermore
was
not
this
knowledge
of
the
truth
necessary
to
saluation
?
yes
vndoubtedly
,
hadde
not
Christe
also
inioyned
this
office
of
preaching
to
his
disciples
before
?
Question
.
for
to
what
ende
were
they
sent
,
but
to
be
preachers
of
the
redemption
,
which
depended
vpon
the
comminge
of
Christ
onely
.
The
answere
to
these
questions
is
easie
,
Aunswere
.
if
wee
remember
that
which
was
declared
and
expounded
in
the
tenthe
chapter
before
,
when
Christ
sent
forth
his
Apostelles
to
preach
:
namely
that
they
were
not
made
teachers
to
geeue
a
full
and
parfecte
testimonie
to
Christe
,
but
to
the
ende
they
should
prepare
and
get
disciples
to
their
maister
,
whiche
before
time
had
ben
out
of
the
waye
,
and
to
make
those
apte
to
be
taught
whiche
were
very
dull
:
and
that
it
was
a
temporall
commandement
,
to
the
whiche
the
preaching
of
Christ
brought
an
ende
.
Nowe
because
the
tyme
of
his
deathe
was
at
hande
,
they
trewely
were
not
as
yet
redye
or
rype
to
testifie
of
the
faith
,
yea
for
the
infirmitie
and
weakenesse
of
faythe
,
their
confession
shoulde
haue
ben
made
a
iest
and
mocking
stock
:
the
lorde
therefore
commaundeth
theim
to
be
scilent
,
vntyll
they
knewe
hym
to
be
the
conquerer
of
deathe
,
and
vntill
hee
also
had
indued
them
with
new
constancie
.
M.
By
this
and
such
like
places
we
may
know
that
the
trueth
must
not
at
all
times
be
spoken
.
Truthe
at
all
times
muste
not
be
spoken
.
for
the
knowledge
of
the
truth
hath
his
degrees
and
his
times
,
out
of
the
whiche
nothinge
must
be
broughte
that
is
vnfruitefull
.
Hereupon
the
wise
man
saithe
,
there
is
a
tyme
to
be
scilente
,
and
a
tyme
to
speake
.
21
From
that
time
forthe
began
Iesus
to
shewe
vnto
his
disciples
,
how
that
he
muste
go
vnto
Ierusalem
,
and
suffer
many
thinges
of
the
elders
,
and
hye
priestes
,
and
Scribes
,
and
must
be
killed
,
and
be
raised
againe
the
third
day
.
From
that
tyme
forthe
.
Bu.
Christ
in
euery
place
directeth
his
woordes
and
communication
to
those
thinges
,
that
were
most
parfecte
,
and
is
very
dyligent
to
instruct
his
disciples
parfectly
,
least
they
shoulde
erre
any
thing
in
the
knowledge
of
mysteries
,
or
should
want
any
thing
in
the
skyll
of
those
thinges
,
which
pertayne
to
the
mistery
of
saluation
,
and
of
the
kingdome
of
God
.
Wherefore
he
dothe
nowe
more
fully
instruct
his
disciples
,
expoundinge
vnto
them
the
mistery
of
redemption
,
that
is
,
of
his
passion
&
resurrection
.
And
suffer
many
thinges
.
C.
He
sheweth
them
what
he
must
suffer
,
that
he
might
make
his
disciples
apte
also
to
beare
the
crosse
.
for
the
tyme
of
conflicte
was
at
hande
,
to
the
whiche
he
knew
they
were
farre
vnmeete
,
excepte
they
were
armed
with
a
newe
fortitude
.
This
was
fyrste
of
all
to
be
done
,
namely
to
begynne
his
kingedome
,
not
with
glitterynge
pompe
,
not
with
abondance
of
richesse
,
not
with
the
ioyful
acceptance
of
the
world
,
but
with
the
most
shamefull
kynde
of
deathe
.
And
truely
there
was
nothing
more
hard
than
to
ouercome
so
great
an
offence
,
specially
if
we
consider
what
an
opinion
they
had
alredy
conceiued
of
their
master
.
For
they
imagined
that
he
should
be
the
aucthor
of
earthly
felicitie
.
They
were
led
therfore
with
a
vaine
hope
,
gredely
gaping
for
the
time
in
the
whiche
he
should
reueale
the
glorye
of
his
kingdome
.
They
wayed
so
littel
in
their
mindes
the
ignominy
and
shame
of
the
crosse
,
that
they
thoughte
it
impossible
that
any
thinge
not
honorable
should
happen
vnto
hym
.
For
this
was
a
greuouse
sayinge
and
circumstance
,
that
he
should
be
reiected
of
the
hye
priestes
&
Scribes
,
in
whose
power
the
rule
of
the
Church
consisted
.
Whereby
we
may
gather
how
necessary
this
admonition
was
.
The
Euangeliste
Luke
saythe
:
And
hee
warned
and
commaunded
them
that
they
shoulde
tell
no
man
that
thinge
,
sayinge
.
The
sonne
of
man
must
suffer
many
thinges
and
be
reproued
of
the
Elders
,
and
of
the
bye
Priestes
&
Scribes
and
be
slaine
,
&c.
Hée
woulde
not
therefore
at
that
time
bee
published
to
be
Christe
,
because
hee
should
be
crucifyed
and
reiected
.
Of
the
seniors
C.
When
wee
heare
that
the
elders
and
Scribes
,
were
the
chiefe
ennemyes
of
Christ
,
wee
maye
sée
howe
great
the
discipation
of
the
Church
of
Ierusalem
was
.
For
the
sacrifycers
did
not
onlye
sacrifyce
,
but
also
teache
:
therefore
of
the
Prophete
Mallachy
they
are
called
Angels
,
●…achi
.
2.
or
messengers
.
These
were
then
the
ennemyes
of
Christ
,
which
coulde
in
no
wyse
abyde
his
Doctrine
.
But
and
if
this
were
spoken
of
the
Priestes
of
Egipt
,
or
of
the
sacrifycinge
Priestes
and
teachers
of
other
Nations
,
it
had
beene
no
maruayle
:
but
this
is
spoken
of
those
Priestes
which
bare
the
chiefe
rule
of
the
Church
of
God
in
earth
The
which
thing
oughte
to
be
an
example
vnto
vs
,
that
wee
suffer
not
our selues
to
be
seduced
and
deceyued
wyth
counterfeytes
whiche
doe
not
their
dutye
truly
,
and
as
they
ought
.
Let
vs
alwaye
remember
that
Christ
is
the
heade
corner
stone
which
the
builders
reiected
:
●…h.
21.
as
hée
himselfe
sayth
to
Phariseys
in
the
one
and
twenty
Chapter
.
And
be
raysed
agayne
the
thirde
daye
.
C.
Because
it
coulde
not
be
but
that
the
onely
mencion
of
the
Crosse
should
trouble
the
infirme
and
weake
mindes
of
the
Dysciples
,
Christ
by
and
by
séeketh
to
salue
this
sore
saying
that
hée
must
ryse
agayne
from
death
the
.iii.
day
.
And
truly
,
when
as
in
his
Crosse
,
onlye
the
infirmitye
of
the
fleshe
appeareth
,
our
fayth
shall
finde
nothinge
to
staye
and
lift
vp
it selfe
,
vntill
we
haue
respecte
vnto
his
resurrection
,
in
the
which
the
power
of
the
holy
ghost
most
brightly
shyneth
.
Therefore
the
Mynisters
and
Preachers
of
the
woorde
of
God
muste
wysely
way
and
consider
this
,
●…lorye
of
●…es
re●…tion
and
●…the
●…lwaies
●…ed
to●…
.
that
when
they
couet
to
edify
,
and
to
teach
with
profite
,
they
must
alwayes
ioyne
the
glorye
of
the
resurrection
with
the
death
of
Christ
.
Let
vs
consider
therefore
that
the
absolution
of
true
fayth
and
confession
doth
pertayne
to
this
ende
,
namely
,
that
wee
beleue
,
and
confesse
that
the
Lorde
Iesus
Christ
dyed
for
our
sinnes
,
&
roose
againe
for
our
iustification
For
the
which
reade
in
S.
Paules
Epistell
to
the
Romaynes
.
Rom.
4.
22.
And
when
Peter
had
taken
him
a
syde
,
he
began
to
rebuke
him
saying
:
maister
fauour
thy selfe
,
this
shall
not
happen
vnto
thee
.
And
when
Peter
had
taken
him
,
C.
It
was
a
greate
signe
of
moderate
boldenes
,
for
Peter
after
this
sorte
to
take
his
Maister
a
syde
:
howbeit
hée
might
seeme
to
haue
a
consideration
of
the
reuerence
due
vnto
him
,
when
hée
toke
him
asyde
,
because
hée
durst
not
be
boulde
to
reprehende
before
witnesses
:
notwithstanding
Peter
exceded
the
boldnes
of
modestye
,
to
admonishe
him
to
fauour
himselfe
,
as
though
Christ
had
not
bene
in
his
right
minde
.
Hee
began
to
rebuke
him
,
Loue
not
guided
by
reason
.
M.
Peter
trulye
loued
Christ
more
then
any
one
of
the
Apostels
,
but
his
loue
was
to
carnall
as
yet
,
and
not
accordinge
to
knowledge
:
&
therefore
hée
vseth
more
libertye
in
speaking
to
Christ
,
as
wee
may
see
in
manye
other
places
.
So
also
here
,
when
hee
thought
that
this
thinge
which
hée
hearde
shoulde
be
a
shame
to
Christ
the
sonne
of
God
,
&
that
it
mighte
be
auoyded
,
and
did
thincke
that
Christ
was
inflamed
with
a
certaine
impotent
zeale
,
and
that
hée
was
bent
againste
the
wickednes
of
the
elders
,
Scribes
,
and
hye
Priestes
of
Ierusalem
,
whereuppon
hee
knew
that
hée
should
be
afflicted
,
yea
,
&
killed
by
them
:
being
ignonoraunt
of
the
mystery
of
redemption
,
of
the
necessity
of
the
Crosse
,
of
the
will
of
the
father
,
&
of
the
end
of
Christes
comminge
:
for
this
cause
,
hée
taking
Christ
a
syde
rebuked
him
,
and
goeth
about
to
wythdraw
him
from
his
purpose
.
Hée
beinge
affected
with
a
preposterous
zeale
,
considereth
not
what
hée
doth
:
hee
goeth
about
to
hinder
Christ
from
the
worke
of
our
redemption
,
and
from
the
fulfylling
of
the
will
of
his
father
.
Rashe
zeale
.
C.
But
such
is
the
force
of
rashe
and
vndiscreete
zeale
,
and
to
this
issue
it
dryueth
men
,
and
so
carryeth
them
hedlonge
,
that
they
are
not
afrayde
to
take
vppon
them
to
teache
God
what
hee
hath
to
do
Peter
iudgeth
it
an
absurde
thinge
that
the
sonne
of
God
should
be
crucifyed
of
the
Elders
,
which
came
to
be
the
redeemer
of
the
people
,
and
that
hee
shoulde
be
put
to
death
which
was
the
Lord
of
lyfe
.
And
hereby
wée
are
taught
how
our
good
intencions
are
accepted
before
God.
Good
intencions
of
men
not
guided
by
the
word
of
God.
So
great
pryde
truly
is
naturally
ingraffed
in
men
,
that
they
thincke
great
iniury
is
done
vnto
them
,
and
do
murmure
,
if
that
please
not
God
,
whiche
they
iudge
to
be
right
and
good
.
So
that
we
sée
with
how
greate
pertinacye
the
Papistes
do
boaste
and
vaunt
of
their
deuocions
.
For
trulye
when
they
do
so
arrogantly
reioyce
in
them selues
:
God
doothe
not
onelye
reiecte
that
which
they
iudge
worthye
of
so
greate
praise
,
but
doth
also
condemne
it
,
as
mere
madnes
.
If
truly
sence
,
&
carnall
iudgement
mighte
preuayle
,
the
intencion
of
Peter
was
godlye
,
or
at
least
tollerable
.
But
Christe
so
sharplye
reproued
him
,
that
hée
could
not
put
him
to
greater
reproch
.
For
what
meaneth
so
seuere
a
reprehension
?
Question
.
whereas
hée
shewed
alwayes
such
gentlenes
that
hée
brake
not
the
broosed
réede
,
why
then
doth
hée
now
so
cruellye
thonder
against
his
electe
&
chosen
Dysciple
?
Aunswere
.
The
reason
trulye
is
manifest
,
namely
,
because
in
the
person
of
one
man
,
hée
woulde
pacifye
and
staye
all
the
rest
,
least
they
shoulde
séeme
to
alow
their
vndiscrete
zeale
.
For
although
the
lustes
of
the
fleshe
in
vnrulelynes
,
are
like
vnto
brute
beastes
,
yet
notwithstanding
there
is
no
beaste
more
furious
and
vnrulye
then
the
wysedome
of
the
fleshe
.
Therefore
Christ
so
sharpely
inueyeth
against
the
same
and
doth
(
as
it
were
)
suppresse
it
with
an
yron
mallet
,
that
wée
learne
onlye
to
seeke
for
wysedome
out
of
the
word
of
God
,
&
to
iudge
that
onely
to
be
righte
,
which
the
word
of
God
doth
alowe
.
Fauor
thy selfe
The
Lattine
text
is
,
Propitius
tibi
sis
:
the
Gréeke
text
hath
onlye
,
Propitius
tibi
,
so
that
wée
muste
vnderstande
esto
or
sis
:
and
the
omittinge
of
the
verbe
,
maketh
muche
for
the
affection
of
Peter
,
declaring
that
his
minde
did
greatly
abhorre
the
same
:
for
the
woord
of
abhorringe
,
or
forbidding
is
more
peculiar
to
the
Hebrewes
.
Gene.
18.
Abraham
sayde
vnto
God
,
be
it
farre
from
thée
,
that
thou
shouldest
do
this
thinge
and
shouldest
kill
the
iust
with
the
wicked
.
And
in
another
place
,
be
it
farre
from
thy
seruauntes
,
Gene.
●…
that
they
should
do
so
,
the
Hebrew
word
is
Talila
,
which
signifyeth
prohibition
:
as
if
thou
wouldest
saye
,
staye
thy selfe
,
or
it
is
not
good
for
thée
:
so
that
whereas
the
Greke
text
hath
onlye
propitius
tibi
,
peraduenture
sit
Deus
is
better
vnderstoode
than
sis
:
as
if
we
should
say
,
God
forbid
this
,
to
happen
to
thee
.
This
shall
not
happen
Bu.
These
woords
do
shew
how
Peter
abhorred
that
which
Christ
sayd
should
happen
to
him
,
as
if
hee
should
haue
sayde
:
no
man
wyth
indifferente
eares
could
abyde
to
heare
that
the
sonne
of
God
muste
be
crucifyed
:
for
death
happeneth
not
to
the
liuely
sonne
of
the
lyuinge
God
,
which
rayseth
other
from
the
dead
,
and
hath
declared
by
so
many
inuincible
arguments
that
hée
is
the
Lord
of
life
and
deathe
Therefore
,
that
by
no
meanes
shall
come
to
passe
which
thou
sayest
shall
happen
vnto
thee
,
&
that
thou
shouldest
suffer
many
things
of
the
elders
and
Scribes
in
that
Cittye
,
in
the
which
wée
hope
to
rayne
with
thee
in
excellente
glorye
for
euer
.
23.
But
hee
turned
him
aboute
,
and
sayde
vnto
Peter
:
go
after
me
Sathan
,
thou
hinderest
mee
:
for
thou
sauerest
not
the
thinges
that
be
of
God
,
but
those
that
be
of
men
.
But
hee
turned
him
about
and
sayde
to
Peter
.
M.
Because
that
Peter
wente
about
to
withdrawe
Christe
from
obeyinge
his
fathers
will
,
hee
is
sharpely
reproued
of
him
.
C.
But
some
verye
fondlye
make
much
a
do
about
this
worde
(
come
backe
)
as
thoughe
Peter
were
commaunded
to
follow
and
not
to
go
before
.
Math●…
For
the
Deuill
also
had
the
repoulse
at
the
handes
of
the
Lord
by
the
same
wordes
,
as
wée
haue
allready
declared
.
And
the
Gréeke
worde
Hupage
,
signifyeth
to
auoyde
or
depart
,
whereof
the
latyne
woorde
apage
is
deryued
.
Christ
therefore
putteth
his
Dysciple
from
him
,
and
maketh
him
stande
a
loofe
,
because
hée
playeth
the
parte
of
Sathan
,
by
his
preposterous
and
vndiscrete
zeale
.
Neyther
doth
hee
simplely
call
him
an
aduersary
,
Pete●…●…led
S●…
but
hée
giueth
him
the
name
of
the
Deuill
in
token
of
great
disdayne
.
Bu.
As
if
he
had
said
,
auoyde
with
this
thy
counsell
:
I
ought
to
haue
more
regarde
to
fulfill
my
fathers
will
,
althoughe
it
be
neuer
so
hard
to
the
flesh
:
thou
which
art
inoued
with
more
knowledge
of
the
father
than
any
of
the
rest
,
and
which
oughtest
to
be
a
helper
vnto
mée
,
and
a
faythful
companion
,
that
I
mighte
fulfill
my
fathers
commaundemente
,
doest
dehorte
&
diswade
mée
(
so
much
as
lyeth
in
thée
)
from
the
same
,
and
that
not
lightlye
,
but
in
reprouinge
mée
:
auoyde
with
this
thy
wisedome
,
for
thou
shewest
thy selfe
to
mée
to
be
Sathan
,
an
open
ennemy
,
and
a
most
wicked
conspirer
.
As
concerninge
this
word
Sathan
we
haue
spoken
before
in
the
4.
〈◊〉
.
8.
Chapter
.
The
Euangelist
Marke
hath
these
words
,
but
hée
tourned
aboute
,
and
looked
on
his
Disciples
,
and
rebuked
Peter
sayinge
:
go
after
mée
Sathan
,
Christ
therefore
spake
these
woordes
to
the
rest
of
his
Dysciples
,
for
hée
knewe
that
they
were
of
the
same
minde
also
.
Wherefore
,
for
the
example
and
erudition
of
others
,
hée
rebuketh
Peter
the
more
sharpely
,
but
for
our
sake
also
.
C.
For
théeues
,
adulterers
,
and
suche
like
are
ashamed
to
excuse
their
filthynes
:
but
a
good
intencion
is
obstinately
defended
and
maintayned
of
all
men
.
Wherefore
,
the
Lorde
vseth
more
seuerity
in
correctinge
this
wicked
zeale
of
Peter
,
than
if
hée
had
committed
any
other
cryme
.
Thou
hynderest
mee
E.
The
Gréeke
texte
hath
,
thou
offendest
mée
.
C.
Peter
was
in
déede
an
offence
vnto
Christ
,
when
hee
dehorted
him
from
his
callinge
.
For
by
and
by
it
followeth
,
Because
thou
sauerest
not
those
thinges
that
be
of
God
Hereby
it
appeareth
howe
greatly
men
are
deceyued
in
their
vngodly
zeale
.
For
when
Peter
wente
aboute
to
hinder
hys
Maisters
office
,
hée
did
not
onely
séeke
to
depriue
himselfe
,
but
all
mankinde
also
,
of
euerlasting
saluation
:
yet
ignorantly
.
Here
therfore
we
are
taught
in
one
word
howe
muche
wée
oughte
to
abhorre
those
thinges
which
do
withdraw
vs
from
the
obedience
of
Gods
will
.
And
there
is
no
doubte
,
but
that
Sathan
doth
vse
men
as
instrumentes
,
when
they
allure
vs
and
withdraw
vs
from
oure
dutye
towardes
God
,
Peter
coulde
not
staye
Christ
from
his
purpose
.
●●p
that
●…y
be●…
be
a●…
But
Christ
geeueth
vs
here
an
example
,
to
beware
of
that
frendship
,
be
it
neuer
so
pleasaunt
,
which
doth
call
vs
from
the
obedience
of
Gods
will
,
and
doth
bid
vs
,
sparinge
our selues
,
to
sauer
those
thinges
which
are
of
men
,
and
not
the
thinges
that
are
of
God
.
For
otherwyse
,
our
fleshe
is
so
inclyned
,
that
wée
shoulde
spare
oure selues
,
and
neglecte
the
commaundementes
of
God
.
But
if
Christ
so
sharply
reprehended
the
frendship
of
Peter
,
(
to
whom
it
was
not
so
daungerous
)
what
shall
wée
do
which
are
easlye
seduced
?
But
those
thinges
which
are
of
men
C.
Here
Christ
openeth
euen
the
very
wellspring
of
the
whole
euill
,
when
hée
sayth
that
Peter
sauoreth
onely
those
things
which
are
of
men
.
Therefore
least
the
Heauenly
iudge
sende
vs
away
and
our
practises
,
hedlonge
to
the
deuill
,
let
vs
learne
,
not
to
be
adicted
to
our
owne
sence
,
but
obedientlye
to
embrace
that
which
the
Lorde
commaundeth
and
alloweth
.
B.
If
wee
sauor
those
thinges
that
are
of
men
,
then
are
we
enemyes
vnto
God
,
and
Sathans
friendes
.
Therefore
whatsoeuer
proceadeth
of
our selues
,
it
is
here
by
the
words
of
Christ
condemned
.
Whereuppon
S.
Paule
sayth
that
the
wysedome
and
vnderstanding
of
the
fleshe
,
Rom.
8.
is
death
and
enmitye
against
God
.
What
then
shall
wée
arrogate
vnto
our selues
?
where
is
frée
will
become
?
where
is
the
iudgemente
of
reason
?
but
where
is
the
Church
built
vppon
Peter
,
who
nowe
is
called
by
the
name
of
Sathan
the
Deuill
?
Nowe
let
the
Papistes
goe
and
extoll
their
fonde
imaginations
to
the
Heauen
:
they
shall
feele
at
the
lengthe
when
they
appeare
before
the
trybunall
seate
of
God
,
what
boastinge
doothe
preuayle
,
which
Christe
here
pronounceth
to
be
Satanicall
and
deuelishe
.
But
wee
,
(
accepte
wee
meane
willinglye
,
to
stoppe
the
waye
agaynste
our selues
,
which
leadeth
to
euerlastinge
life
)
may
learne
out
of
the
mouth
of
Christ
to
sauore
those
thinges
which
are
of
God.
24.
Then
sayde
Iesus
to
hys
Disciples
:
if
any
man
will
follow
mee
,
let
him
forsake
himselfe
,
and
take
vp
his
crosse
,
and
followe
mee
.
Then
sayde
Iesus
to
his
Disciples
C.
Marke
sayth
,
Chap
8.
Chap.
9.
when
hee
had
called
the
people
to
him
with
his
Dysciples
also
,
hee
said
vnto
them
.
&c.
But
Luke
sayth
hée
sayd
vnto
them
all
.
Because
that
Christe
perceiued
that
Peter
&
the
rest
of
his
fellowes
,
did
abhorre
the
Crosse
and
affliction
,
hee
taketh
occasion
to
speake
generally
of
pacience
&
sufferaunce
of
the
same
:
neither
doth
hée
onely
exhorte
the
twelue
,
but
all
those
that
are
godly
,
to
the
same
.
The
like
sentence
allmost
wee
had
in
the
sentence
goinge
before
in
the
eyghte
and
twentye
verce
of
the
tenthe
Chapter
,
but
there
the
Apostels
were
onely
admonished
of
persecution
which
was
prepared
and
readye
to
fall
vppon
them
so
soone
as
they
began
to
execute
their
office
:
but
here
hée
beginneth
to
instructe
and
teache
all
them
in
the
first
exercyse
,
and
common
beginninge
,
which
take
vppon
them
the
true
profession
of
the
Gospell
,
for
hée
sayth
generally
.
If
any
man
will
followe
mee
to
the
ende
hee
mighte
refell
and
put
awaye
the
fonde
Imagination
of
Peter
.
For
hée
settinge
himselfe
to
be
an
example
to
all
men
of
denying
himselfe
,
and
of
pacience
,
declareth
that
hee
must
beare
and
suffer
that
which
Peter
thought
to
be
very
vnmete
for
his
person
:
and
calleth
all
the
members
of
his
bodye
to
imitacion
,
and
to
follow
their
head
:
as
if
hee
should
haue
sayd
,
If
any
man
will
be
my
Dysciple
,
let
him
deny
himselfe
,
take
vp
his
crosse
,
and
followe
mée
,
or
els
,
let
him
frame
himselfe
according
to
the
example
that
I
haue
set
before
him
.
For
hée
meaneth
that
none
can
be
thoughte
to
be
the
Dysciples
of
Christ
,
but
such
as
are
the
true
followers
of
him
,
and
are
prepared
to
runne
in
the
same
race
.
B.
In
stéede
of
that
which
our
Euangeliste
hath
here
,
if
anye
man
will
followe
mée
:
Luke
14.
the
Euangelist
Luke
hath
,
If
any
will
be
my
Dysciple
.
Let
him
deny
himselfe
C.
Our
sauioure
Christe
prescribeth
here
vnto
vs
a
briefe
rule
of
imitation
,
to
the
ende
wee
mighte
knowe
in
what
thing
specially
hée
would
haue
vs
like
vnto
him
:
Two
things
make
vs
like
vnto
Christ
.
but
this
rule
consisteth
and
standeth
vppon
two
pointes
,
of
the
denyinge
of
our selues
,
and
of
the
voluntary
bearinge
of
the
Crosse
.
This
denyinge
doth
verye
largelye
extende
it selfe
,
namelye
,
that
wée
renouncinge
and
forsakinge
our
owne
wit
and
pollicy
,
and
all
the
affections
of
the
fleshe
,
may
be
ready
to
be
brought
to
nothinge
,
so
that
God
may
liue
and
rayne
in
vs
.
M.
To
denye
our selues
,
is
to
put
of
our
owne
will
and
affections
,
and
to
submit
our selues
to
an
other
mans
power
,
and
to
lyue
only
vnto
him
,
to
whom
wée
haue
addicted
and
giuen
our selues
.
Iohn
●…
I
séeke
not
(
sayth
oure
sauiour
Christ
)
myne
owne
will
,
but
the
will
of
him
that
sent
mée
.
Also
hée
sayth
,
Iohn
●…
my
meate
is
to
do
the
will
of
him
which
sent
mée
.
Agayne
,
O
father
not
my
will
,
but
thy
will
be
done
.
Luke
●…
Wée
are
not
ignoraunt
how
naturallye
men
are
wrapped
with
the
loue
of
them selues
,
how
muche
they
are
adicted
vnto
themselues
,
&
howe
greatly
they
estéeme
of
themselues
.
But
truly
if
wee
desyer
to
enter
into
Christes
schole
,
1.
Cor●…
wee
muste
beginne
with
that
foolishnes
whereunto
the
Apostell
Paule
exhorteth
vs
:
and
then
to
go
forwarde
to
brydell
and
subdue
all
our
affections
.
Let
vs
vnderstand
therefore
that
wee
are
nothinge
of
our selues
,
but
the
God
is
all
in
all
in
vs
.
To
this
denying
of
our selues
pertayneth
that
which
the
other
Euangelist
declareth
that
Christ
spake
saying
:
Luk●…
If
anye
man
come
vnto
mee
and
hateth
not
father
and
mother
,
wyfe
,
children
,
brethren
,
yea
and
his
owne
soule
,
hee
cannot
be
my
Dysciple
.
And
a
lyttle
after
hee
sayth
,
Euen
so
euerye
one
of
you
which
forsaketh
not
all
that
hee
hath
can
not
be
my
Dysciple
.
Vers●…
Read
also
the
tenth
Chapter
goinge
before
.
And
take
vp
his
Crosse
C.
Christ
speaketh
here
of
the
bearinge
of
the
Crosse
,
not
because
the
life
of
men
is
free
from
common
miseryes
,
but
because
God
would
exercise
those
that
are
his
specially
to
the
ende
he
might
make
them
conformable
to
the
Image
of
his
sonne
.
M.
This
woorde
Crosse
is
here
taken
Metaphoricallye
for
all
kinde
of
afflictions
,
but
speciallye
for
extreame
afflictions
:
by
the
which
he
sheweth
that
his
Dysciples
must
beare
not
onely
the
light
afflictions
,
but
also
those
that
are
extreame
and
heauy
.
C.
Furthermore
,
although
God
do
lay
his
Crosse
as
well
vppon
the
good
as
the
badde
,
yet
notwithstandinge
none
are
sayde
truly
,
to
beare
the
Crosse
,
but
such
as
willingly
take
the
same
vppon
their
shoulders
For
they
that
are
vnwillinge
must
beare
the
Crosse
,
but
they
beare
it
impaciently
.
The●…
haue●…
&
the●…
pert●●
to
tha●…
As
for
example
,
the
wylde
and
vntamed
Horse
,
will
not
willingly
suffer
a
man
to
sit
vppon
his
backe
,
yea
hée
winceth
,
and
flingeth
to
caste
him
of
,
shewinge
all
tokens
of
wildnes
:
yet
notwithstanding
he
is
tamed
and
broken
.
The
gentle
Horse
,
willingly
beareth
his
Maister
,
and
whyther
soeuer
he
is
dyrected
,
hée
runneth
,
&
suffereth
himselfe
to
be
tamed
.
Euen
so
is
it
of
the
godly
&
vngodlye
:
when
God
exerciseth
the
vngodly
with
the
Crosse
,
they
resiste
so
much
as
they
maye
,
but
it
helpeth
them
nothinge
at
all
.
Contrarywise
the
godly
offer
their
shoulders
vnto
God
,
euen
as
the
Camell
,
which
lyeth
downe
till
the
burthen
and
loade
be
layed
on
her
backe
:
by
the
which
obedience
truly
,
Christ
is
glorifyed
in
them
.
Wée
do
by
nature
reiecte
the
Crosse
:
but
when
wée
do
submit
our selues
vnto
God
,
and
when
with
true
humility
of
the
mynde
wée
suffer
what
soeuer
hée
layeth
vppon
vs
,
then
do
wée
beare
the
Crosse
.
This
therefore
is
the
pacience
of
the
godlye
,
to
beare
willinglye
the
Crosse
which
is
layed
vpon
them
.
Luke
the
Euangelist
addeth
more
sayinge
,
Hée
that
taketh
not
vp
his
Crosse
dailye
,
in
the
which
wordes
there
is
contayned
a
greater
waight
:
for
Christ
thereby
signifyeth
,
that
oure
warre
and
fight
shall
haue
no
ende
,
vntill
wée
depart
out
of
this
world
,
Bu.
least
that
any
man
should
thinke
that
he
had
done
bearinge
the
Crosse
,
if
hée
had
once
suffered
affliction
:
but
wee
muste
continue
to
the
ende
vntill
wée
haue
finished
our
race
C.
Let
this
therefore
be
the
continuall
meditaticion
of
the
godly
,
when
they
haue
passed
manye
troubles
and
griefes
,
to
prepare
themselues
to
suffer
new
,
A.
and
neuer
let
them
be
weary
thoughe
theyr
Crosse
be
dailye
layed
on
their
shoulders
.
M.
And
this
is
that
which
our
sauioure
sayd
,
●…0
.
whosoeuer
continueth
to
the
ende
the
same
shal
be
safe
.
It
is
very
greuous
truly
to
be
oppressed
dayly
with
the
crosse
:
but
if
you
consider
the
eternity
of
the
life
to
come
,
and
the
shortnes
of
this
present
lyfe
,
that
thinge
which
fleshe
and
bloude
thinketh
so
heauye
shal
be
very
light
:
euen
as
the
Apostell
Paule
in
the
fourth
Chapter
of
the
second
Epistell
to
the
Corinth
.
teacheth
.
〈◊〉
4.
And
followe
mee
C.
These
are
wordes
of
Consolation
,
And
followe
mée
:
for
who
is
so
proude
that
hée
will
refuse
to
followe
the
sonne
of
God
?
The
Dysciple
oughte
not
to
complaine
and
find
anye
fault
,
when
the
Maister
goeth
before
,
and
hée
commaunded
to
followe
after
.
By
these
words
hée
declareth
that
hee
requyreth
nothinge
more
than
that
hee
himselfe
hath
shewed
,
namely
that
wee
by
his
example
paciently
beare
the
Crosse
.
So
the
Apostell
Peter
sayth
,
Christ
suffered
for
vs
leauing
vs
an
ensample
that
ye
should
followe
his
steppes
,
1
Peter
.
2.
which
did
no
sinne
,
neyther
was
there
guile
founde
in
his
mouthe
:
which
when
hée
was
reuiled
,
reuiled
not
agayne
:
when
hée
suffered
hée
threatned
not
:
but
committed
the
vengeance
to
him
that
iudgeth
righteouslye
.
A.
Therefore
as
Christ
suffered
many
thinges
before
hee
entered
into
his
glory
,
euen
so
by
many
tribulations
wee
must
enter
into
the
kingdome
of
heauen
.
25.
For
whoso
will
saue
his
life
,
shall
lose
it
.
Againe
,
whoso
doth
lose
his
life
for
my
sake
shall
finde
it
.
A.
A
most
excellent
comforte
is
this
,
that
whosoeuer
looseth
his
life
willinglye
for
Christes
sake
,
doth
get
life
vnto
himselfe
.
For
the
Euangelist
Marke
plainly
prescribeth
this
cause
of
dyinge
to
the
faythfull
:
therfore
it
is
vnderstode
in
the
wordes
of
Mathewe
.
All
are
not
Martyres
thou
suffer
death
without
feare
.
For
it
commeth
oftentimes
to
passe
that
ambition
or
desperation
dryueth
prophane
men
to
contemne
and
to
despyse
this
life
,
yet
notwithstandinge
they
go
bouldlye
to
their
deathe
in
vayne
.
Bu.
Therefore
to
loose
the
lyfe
in
this
place
signifyeth
to
despyse
the
life
of
this
worlde
for
Christes
sake
,
and
to
treade
those
thinges
vnder
foote
,
in
the
which
the
world
setteth
life
,
&
the
chiefe
felicity
.
That
truly
is
nothing
els
but
to
deny
our selues
,
to
renounce
our selues
,
and
to
beare
patiently
such
calamitye
as
is
layed
vppon
vs
,
whereby
wée
maye
brydell
all
fleshlye
affections
.
C.
The
threatninge
which
is
here
set
on
the
contrary
part
,
serueth
very
much
to
the
dryuing
away
of
the
sluggishnes
of
the
flesh
,
which
admonisheth
vs
that
such
as
desyer
greatly
this
lyfe
,
purchase
to
themselues
the
losse
of
this
life
.
And
there
is
an
Antithesis
betweene
temporall
and
eternall
lyfe
:
as
wee
haue
shewed
before
in
the
tenthe
Chapter
.
26.
For
what
doth
it
profite
a
man
,
if
hee
winne
all
the
whole
worlde
,
and
loose
his
owne
soule
?
Or
what
shall
a
man
geue
to
redeme
his
soule
againe
withall
?
For
what
doth
it
profite
C.
Here
hée
confirmeth
the
former
sentence
,
namelye
that
wée
ought
not
to
be
vnwilling
to
forsake
this
lyfe
.
For
what
is
all
the
worlde
in
respect
of
mans
lyfe
?
for
it
is
immortall
.
And
lose
his
owne
soule
Here
our
sauioure
Christ
admonisheth
that
the
soule
of
man
is
not
created
,
to
the
ende
hée
might
haue
the
same
for
a
short
tyme
in
this
worlde
,
but
to
the
ende
hée
may
liue
immortall
in
heauen
:
The
soule
of
man
is
immortall
.
as
if
hée
should
haue
sayd
,
What
negligence
is
this
,
and
what
beastly
incensible
dulnes
,
that
men
are
such
bondslaues
vnto
the
worlde
,
that
they
haue
no
consideration
wherfore
they
were
borne
?
and
that
they
are
ignoraunt
how
that
an
immortall
soule
is
giuen
vnto
them
that
the
race
of
this
lyfe
beinge
ended
,
they
maye
liue
perpetuallye
in
heauen
?
And
truly
all
men
will
confesse
that
the
soule
is
more
worthe
than
all
the
ryches
,
and
pleasures
in
this
world
but
in
the
meane
time
the
sence
of
the
fleshe
blindeth
them
that
will
they
nill
they
theyr
soules
are
caryed
to
destruction
and
euerlastinge
perdition
.
Therefore
least
the
worlde
by
his
intysing
allurements
do
bewitche
vs
let
vs
alwayes
call
to
mynde
the
excellencye
of
oure
soule
:
the
which
if
it
be
well
wayed
,
will
easlye
driue
awaye
all
the
vaine
imaginations
of
earthly
felicitye
.
The
Euangeliste
Luke
hath
,
Chap.
9.
and
looseth
himselfe
.
Or
what
shall
a
man
Bu.
B.
What
exchaunge
shall
a
man
geue
for
his
owne
soule
?
The
Gréeke
woord
signifyeth
that
by
the
which
anye
thinge
is
redeemed
.
Bu.
Wherefore
let
euery
one
of
vs
endeuor
our selues
to
despyse
corruptible
,
&
momentanye
thinges
,
and
to
holde
faste
those
thinges
that
are
eternall
:
the
which
wee
shall
easly
do
,
if
so
be
wée
mortify
all
carnall
thinges
,
and
retayne
only
Christ
the
lyfe
.
27.
For
the
sonne
of
man
shall
come
in
the
glorye
of
his
father
,
with
his
Angels
:
and
then
shall
hee
rewarde
euery
man
accordinge
to
his
dedes
.
For
the
sonne
of
man
shall
come
C.
To
the
ende
his
former
doctrine
might
the
better
sincke
into
their
mindes
,
hée
setteth
before
their
eyes
the
Iudgement
to
come
.
The
〈◊〉
gener●…
Iud●●
For
it
is
necessarye
,
to
the
despysinge
of
this
lyfe
,
that
wée
be
touched
with
the
féelinge
of
a
heauenly
life
But
the
flownes
of
our
minds
hath
néede
of
a
helpe
to
loke
vp
towardes
heauen
.
Therefore
Christ
calleth
the
faythfull
to
his
trybunall
seate
,
to
the
end
they
maye
continuallye
remember
that
they
liue
to
no
other
ende
than
to
aspyre
and
come
to
that
blessed
redemption
,
which
at
that
time
shal
be
reuealed
.
But
to
this
ende
the
admonition
tendeth
,
that
wee
may
know
that
they
contend
not
in
vaine
,
to
whom
the
confession
of
sayth
is
more
precious
and
déere
,
than
theyr
owne
life
:
as
if
Christ
had
sayd
:
commit
to
my
charge
,
and
custodye
without
all
feare
your
soules
:
for
I
will
come
at
the
lengthe
a
reuenger
which
wil
restore
you
to
perfection
,
allthough
you
séeme
for
a
time
to
perishe
.
B.
That
therefore
which
hée
speaketh
here
,
must
be
referred
to
the
sentence
goinge
before
,
when
hée
sayde
:
The
one
should
finde
his
life
,
and
the
other
should
loose
it
:
namely
when
the
sonne
of
man
commeth
to
Iudgement
,
and
shall
geue
to
euery
one
accordinge
to
his
deseruing
.
But
Christ
exhorteth
all
those
that
desire
to
séeme
followers
of
him
and
his
Dysciples
,
by
thrée
reasons
,
to
denye
themselues
,
to
take
vp
his
Crosse
,
and
to
followe
him
.
Of
the
which
the
first
is
,
that
hee
shall
loose
his
life
,
which
woulde
saue
the
same
,
and
that
hée
shall
saue
it
,
which
looseth
it
:
the
seconde
is
,
that
to
him
(
which
appeared
a
mortall
man
for
a
time
in
the
fleshe
)
all
Iudgement
is
giuen
,
and
that
therefore
hée
shall
come
in
the
glorye
of
his
father
with
his
Angels
that
hée
maye
giue
to
euerye
man
accordinge
to
hys
deedes
:
to
the
denyers
of
him
,
hell
fyer
,
&
to
the
professors
of
him
,
the
kingdome
of
his
father
.
For
as
Marke
in
his
eyghte
Chapter
and
Luke
in
his
nynth
Chapter
declare
,
hée
repeateth
here
to
his
Dysciples
the
same
thinge
that
hée
spake
of
before
in
the
tenthe
Chapter
.
Whosoeuer
shall
deny
mee
before
men
,
Ma●…
Lu●…
Ma●…
him
will
I
also
deny
before
my
father
which
is
heauen
.
And
as
Luke
sayth
and
Marke
:
whosoeuer
shall
be
ashamed
of
mee
and
of
my
wordes
,
in
this
aduouterouse
and
sinfull
generation
:
of
hym
also
shall
the
sonne
of
man
be
ashamed
,
when
he
commeth
in
the
glory
of
his
father
with
the
holye
angels
.
●…c
.
7
Then
he
shal
say
vnto
them
,
I
neuer
knew
you
,
Depart
from
me
ye
that
worke
iniquitie
.
Then
shal
they
receyue
according
to
theyr
life
and
dedes
.
What
thing
can
be
so
heauy
and
greuouse
vnto
vs
in
this
life
,
that
we
shoulde
not
rather
do
,
&
beare
the
same
,
then
we
shoulde
offende
this
general
iudge
of
all
men
,
and
cause
him
to
pronounce
this
bitter
sentence
against
vs
saying
,
Go
ye
cursed
of
my
father
into
Hell
fyer
.
A.
It
is
better
therfore
to
denie
our selues
,
and
to
contemne
this
lyf
for
Christes
sake
,
then
to
be
depriued
for
euer
of
euerlasting
life
.
B.
The
thirde
reason
(
which
bringeth
a
wonderfull
consolation
with
it
)
is
,
that
he
saithe
the
time
is
not
very
long
in
the
which
he
shall
come
with
great
power
,
&
that
som
of
them
which
were
present
should
se
the
same
.
What
is
he
now
the
will
not
follow
him
,
&
for
his
sake
,
deny
him selfe
,
&
take
vp
his
crosse
,
whom
he
knoweth
shal
raine
very
shortly
gloriously
in
diuine
power
,
and
that
he
him selfe
shal
raine
with
him
.
For
whosoeuer
suffereth
with
Christ
shal
raigne
with
Christ
.
In
the
glory
of
his
father
,
C.
Christ
maketh
mention
of
the
glorye
of
his
father
,
●●o
.
2
&
of
the
angels
,
lest
that
his
disciples
shold
iudge
of
his
kingdome
according
to
the
present
sight
.
for
as
yet
it
lay
hyd
,
being
base
and
contemned
vnder
the
shew
of
a
seruante
.
He
sheweth
therfore
that
he
shal
be
in
an
other
maner
of
estate
when
he
shal
come
to
be
the
iudge
of
the
worlde
.
〈◊〉
.
25.
A.
For
the
sonne
of
man
shall
come
in
his
glorye
,
&
all
his
angels
with
him
:
and
he
shal
sit
vpon
the
seate
of
his
glory
,
&
all
nations
shall
be
gathered
before
him
:
Also
these
thinges
serue
to
terrifie
those
which
delight
in
their
wickednesse
&
vyce
,
which
shall
not
be
able
to
abide
his
face
.
For
although
the
lord
toke
vpon
him
humaine
nature
,
yet
notwithstanding
he
abideth
vnchanged
in
the
eternall
glory
of
his
father
,
and
hath
loste
nothing
,
eyther
of
his
diuine
substaunce
or
glory
.
for
he
is
of
lyke
substance
,
maiestie
,
and
glory
,
with
the
father
.
All
the
Angelles
serue
him
,
beinge
the
ministers
of
God
,
Angelles
are
Goddes
mynisters
.
4.
Kin.
19.
and
ordeyned
to
fulfill
his
commandement
.
Whose
power
howe
great
it
is
,
maye
appere
,
in
that
one
angell
dispersed
the
mightye
campe
of
the
Assyrians
in
one
night
,
a
hundred
fowre
score
&
fiue
thousand
of
them
being
slain
.
But
and
if
one
angell
be
of
such
power
,
what
shall
they
not
be
able
to
subdue
and
ouerthrowe
,
when
they
being
altogether
come
with
the
lorde
to
Iudgement
?
And
then
shall
he
rewarde
euery
man
B.
This
sentence
is
often
vsed
in
the
scriptures
,
the
which
they
peruert
,
who
go
about
to
proue
that
we
are
iustified
by
our
workes
,
because
forsothe
we
are
iudged
according
to
the
same
:
Workes
are
not
the
cause
of
saluation
.
when
as
Chryste
speaketh
not
here
of
the
cause
of
saluation
.
They
consider
not
that
the
tree
is
iudged
according
to
his
fruite
,
and
yet
notwithstandinge
that
the
fruite
,
maketh
not
the
tree
,
but
the
tree
the
fruite
.
The
fruite
maketh
not
the
tree
,
but
the
tree
the
fruite
.
When
we
se
figges
on
the
tree
,
wee
iudge
by
&
by
the
tree
to
be
a
fygge
tree
:
yet
notwithstandynge
the
fygges
are
not
the
cause
,
that
it
is
a
fygge
tree
:
but
when
it
was
made
a
figge
tree
,
then
it
brought
forth
figges
.
Euen
so
in
al
thinges
the
worke
iudgeth
of
the
worker
:
For
it
makethe
not
the
worker
,
but
is
broughte
to
passe
,
and
wrought
of
the
worker
.
In
lyke
manner
good
workes
do
declare
a
good
man
to
be
the
sonne
of
God
,
but
they
make
him
not
to
be
the
sonne
of
God
.
Therefore
woorkes
do
not
iustifie
,
that
is
to
say
,
they
do
not
make
vs
the
more
acceptable
vnto
God
:
the
whiche
workes
can
be
nothing
elles
but
synne
,
condempninge
,
if
so
be
they
be
wrought
before
thou
be
purified
,
and
regenerated
by
the
spyrite
of
God
:
because
that
an
euill
tree
can
not
bringe
forthe
good
fruite
.
But
the
lorde
describynge
his
iudgemente
,
saythe
(
after
the
manner
of
men
)
:
Three
causes
of
our
saluation
.
that
euery
man
shal
be
iudged
,
according
to
his
woorkes
:
euen
as
wee
commonly
are
wonte
to
iudge
.
Neyther
doth
he
say
,
that
euery
man
shal
receyue
accordynge
to
his
woorkes
,
as
thoughe
that
our
workes
were
the
fyrste
cause
of
our
saluation
.
For
the
specyall
cause
why
we
obtaine
euerlasting
life
,
is
the
voluntary
&
free
wil
of
God
:
&
the
second
cause
are
the
merites
of
Christ
,
for
he
died
for
the
saluation
of
al
mankind
:
but
this
also
is
a
free
gyfte
of
the
good
wil
of
God
.
The
thirde
cause
is
,
our
Fayth
,
by
the
whiche
we
imbrace
and
receyue
this
good
wyll
of
God
,
and
the
merytes
of
Christe
.
Iohn
.
3.
For
he
that
beleueth
,
hath
euerlastinge
lyfe
,
but
that
faythe
also
by
the
whiche
we
do
beleue
,
is
the
worke
&
gifte
of
God
in
vs
for
the
merite
of
Chryste
.
Also
good
woorkes
,
may
after
a
sorte
be
said
to
be
the
cause
of
our
saluation
,
(
but
improperly
)
because
euery
man
shall
be
rewarded
accordyng
to
his
deedes
:
but
these
also
are
the
gyftes
of
Goddes
good
wyll
,
the
effects
of
Christs
merites
,
and
the
fruites
of
fayth
.
For
there
is
no
good
woorke
acceptable
vnto
God
,
but
that
whiche
is
done
for
the
loue
of
God
:
the
whiche
loue
no
man
hath
,
but
he
whiche
beleueth
in
God
.
And
no
man
can
beleue
in
God
,
but
suche
as
are
inspired
with
the
spirite
of
God
,
whiche
pertayneth
onely
to
the
sonnes
of
God
.
This
spirite
is
onely
geuen
vnto
those
whose
sinnes
are
remitted
,
and
whom
he
hath
chosen
before
the
foundation
of
the
world
was
layde
.
All
the
partes
therfore
of
our
saluation
,
are
a
gyfte
and
woorke
,
of
the
wyllynge
and
free
wyl
of
God
.
But
we
must
note
here
that
Christ
saide
not
,
he
shall
geue
to
euerye
man
accordynge
to
his
faythe
:
(
the
whiche
lyeth
hyd
,
and
whiche
euery
wicked
man
boasteth
that
he
hath
)
but
accordinge
to
his
woorkes
,
whiche
can
not
be
obscure
and
hid
:
Woorkes
are
a
seale
of
our
Faythe
.
2
Cor.
5.
for
workes
are
a
seale
of
our
sayth
.
The
Apostell
Paule
speaketh
thus
of
this
Iudgement
of
Christe
,
we
must
al
appere
before
the
iudgement
seate
of
Christ
,
that
euery
man
maye
receiue
the
woorkes
of
his
owne
body
,
accordinge
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
General
iudgment
.
And
in
an
other
place
the
Apostell
saith
.
Thou
heapest
vnto
thy selfe
wrathe
againste
the
daye
of
Iudgement
,
when
shal
be
opened
the
righteous
iudgement
of
God
,
whiche
will
rewarde
euery
man
accordinge
to
his
deedes
:
that
is
to
say
:
prayse
,
honoure
,
and
immortalitie
,
to
them
which
continue
in
good
doinge
,
Roma.
2.
and
seke
immortalitie
.
But
vnto
them
that
are
rebelles
,
and
do
not
obeye
the
trueth
,
but
follow
vnrighteousenes
,
shall
come
indignation
,
wrath
,
tribulation
,
and
anguishe
,
vpon
the
soule
of
euery
man
that
dothe
euyll
.
C.
Let
this
therfore
be
the
somme
,
that
these
two
do
very
well
agree
,
namely
that
we
are
iustified
freely
,
because
wee
are
acceptable
vnto
God
,
without
oure
merite
,
and
yet
notwithstandinge
that
he
accordinge
to
his
good
pleasure
,
geueth
and
imputeth
and
vndeserued
rewarde
to
our
woorkes
.
A.
As
concernynge
the
whiche
matter
,
reade
the
fyfth
chapter
goinge
before
.
28
Verely
I
say
vnto
you
,
there
be
standinge
here
,
whiche
shall
not
taste
of
deathe
,
till
they
se
the
sonne
of
man
come
in
his
kingedome
.
Verely
I
say
vnto
you
.
M.
As
touching
this
woorde
(
verely
)
rede
the
fifth
chapter
goinge
before
.
There
be
standinge
here
.
C.
Because
the
disciples
might
dought
among
them selues
when
this
day
should
come
,
the
lord
erecteth
them
with
a
more
specyall
trust
,
saying
,
that
it
shal
not
be
long
ere
that
he
geue
vnto
some
of
them
a
shew
of
his
glory
:
as
if
he
should
haue
said
.
If
you
thincke
the
time
to
longe
before
I
come
,
I
wyll
come
betime
:
for
before
you
dye
,
that
kingdome
of
God
whiche
I
byd
you
hope
for
,
shall
be
set
before
your
eies
.
M.
Some
vnderstode
this
sentence
of
the
extreame
and
last
day
of
iudgement
,
thinking
that
Christ
ment
here
that
Iohn
the
Euangelist
shold
not
die
vntyl
the
day
of
iudgement
:
Iohn
●…
but
the
Euangelist
him selfe
sheweth
that
this
opinion
of
him
conceiued
,
was
not
true
.
Wherefore
we
must
vnderstand
that
the
comming
of
the
kingdome
of
God
,
is
the
reuealing
of
the
heauenly
glory
,
whiche
Christ
began
at
his
resurrection
,
&
afterward
more
fully
reuealed
the
same
,
by
sending
his
holy
spyrite
,
and
by
working
miracles
.
B.
Therfore
to
see
Christ
comminge
in
his
kyngdome
is
nothing
els
in
this
place
,
then
the
which
Marke
and
Luke
haue
,
Mark
●…
To
see
the
kingdome
of
God
,
that
is
the
glory
&
good
successe
of
the
kingdome
of
God
.
The
Euangelist
Marke
expressely
saith
,
Vntyll
they
haue
sene
the
kingdome
of
God
come
with
power
The
kingdome
of
god
was
com
before
,
Math.
●…
wherupon
he
commanded
to
preach
that
the
kingdome
of
God
was
at
hande
.
And
in
an
other
place
he
sayde
vnto
the
Phariseis
,
If
I
by
the
spirite
of
God
cast
out
deuyls
,
then
is
the
kingdome
of
God
come
vpon
you
.
Math.
12.
But
because
the
kyngedome
of
God
was
not
yet
so
gloriouse
,
as
it
should
be
in
all
the
worlde
after
his
resurrection
:
he
truely
saith
,
Vntyll
they
haue
sene
the
kingdome
of
God
come
.
Collos.
1.
Of
this
kingdome
the
apostel
Paule
writeth
thus
,
when
he
speaketh
of
the
Gospel
:
Whiche
is
come
vnto
you
,
euen
as
it
,
is
into
all
the
worlde
,
and
is
fruitefull
and
groweth
.
&c.
But
more
largely
in
an
other
place
when
he
saith
:
I
haue
therfore
whereof
I
may
reioyce
,
through
Christe
Iesu
,
in
those
thinges
which
pertayne
to
God
.
For
I
dare
not
speke
of
any
of
these
thinges
,
which
Christ
hath
not
wrought
by
mee
,
●…oma
.
15.
to
make
the
Gentiles
obediente
,
with
woorde
and
dede
,
in
mighty
,
signes
,
and
wonders
,
by
the
power
of
the
spirite
of
God
:
so
that
from
Hierusalem
,
and
the
coastes
rounde
aboute
vnto
Illiricum
,
I
haue
filled
all
countreys
with
the
Gospel
of
Christe
.
This
gloriouse
power
of
the
kingedome
of
Christ
did
chiefely
declare
it selfe
within
.xx.
yeres
or
theraboutes
,
after
his
passion
:
vntyll
the
whiche
time
no
doubte
,
many
of
those
,
to
whome
the
lord
presently
spake
,
were
aliue
.
But
to
what
ende
doth
Christ
speake
this
?
Surely
to
the
ende
he
might
learne
them
some
comfort
against
the
tyme
of
the
crosse
&
affliction
,
because
shortely
the
kingdome
&
power
of
God
should
be
declared
and
reuealed
.
●…ilip
.
4.
●…bre
.
10.
So
are
we
comforted
by
the
holy
ghost
,
so
often
as
we
heare
it
saide
,
The
lorde
is
nigh
,
and
wyll
not
be
flacke
.
The
comming
of
Christe
truely
semeth
to
be
far
hence
,
but
doth
he
not
in
the
meane
time
shewe
vnto
vs
his
power
?
Some
vnderstande
this
place
to
be
spoken
of
the
transefiguration
of
Christ
in
the
mount
,
which
is
declared
in
the
chapter
followinge
:
as
though
that
Christ
by
these
wordes
shold
promise
that
there
were
som
disciples
in
the
company
,
to
whom
he
wolde
shew
his
glory
in
the
earth
,
so
far
as
the
eies
of
mortall
men
might
perceiue
the
same
.
A.
But
we
haue
shewed
alredy
the
true
&
proper
sence
and
meaning
of
Christes
wordes
.
Which
shal
not
tast
of
death
.
Bu.
That
is
,
they
shal
not
die
.
The
like
phrase
of
speche
we
haue
in
the
.viii.
chapter
of
s
.
Iohn
,
&
in
the
second
of
s
.
Paules
epistel
to
the
Hebrues
.
The
.xvii.
Chapter
.
AND
after
sixe
dayes
Iesus
taketh
Peter
,
Iames
,
and
Iohn
his
brother
,
and
bringeth
them
vp
into
an
high
mountaine
.
A.
This
history
is
declared
by
three
of
the
Euangelist
,
Marke
.
9
Luke
.
9.
namely
by
this
our
Euangelist
Mathewe
and
Marke
and
Luke
.
C.
In
the
which
hystory
we
must
fyrst
of
al
se
,
to
what
ende
and
purpose
Christ
wolde
put
vpon
hym
his
heuenly
glory
for
so
short
a
time
,
and
wolde
take
onely
three
of
his
disciples
to
be
witnesses
of
this
sight
.
Some
thincke
that
he
did
it
to
the
ende
he
mighte
arme
his
disciples
against
the
temptation
whiche
was
at
hande
by
reason
of
his
deathe
:
but
that
is
verye
vnlikely
.
For
why
dyd
he
depriue
others
of
the
same
remedye
?
Yea
,
why
dothe
he
plainely
forbyd
them
to
publishe
that
which
they
had
sene
,
vntyl
after
his
resurrection
,
vnlesse
the
fruit
of
the
vision
had
ben
after
his
time
?
There
is
no
doubte
therefore
,
The
cause
of
Christes
transfiguration
.
but
that
Christ
ment
to
declare
that
hee
was
not
deliuered
vnto
death
against
his
wil
,
but
that
he
came
vnto
it
willingelye
to
offer
the
sacrifice
of
obedience
vnto
his
father
.
This
kingedome
came
not
into
the
mindes
of
the
disciples
,
vntill
Christe
rose
agayne
:
neyther
was
it
necessary
at
that
tyme
to
conceyue
the
deuyne
power
of
Christe
,
which
they
knewe
to
be
the
vanquisher
,
and
ouercommer
in
the
crosse
and
affliction
,
but
they
were
taught
agaynste
an
other
tyme
,
as
wel
for
them selues
as
for
vs
,
least
that
the
infirmitie
of
Christe
shoulde
offende
any
man
:
as
thoughe
he
had
suffered
by
necessitie
and
force
.
for
it
is
euident
that
it
was
no
more
hard
vnto
Christ
,
to
exempte
and
deliuer
his
bodye
from
death
,
Christe
suffered
because
he
woulde
,
than
to
adorne
the
same
with
heauenly
glory
.
We
are
taught
therfore
that
he
was
subiectte
vnto
death
,
because
he
woulde
:
and
that
hee
was
crucyfied
,
because
he
offered
hym selfe
.
For
the
same
fleshe
which
honge
vpon
the
crosse
and
laye
in
the
sepulchre
,
seinge
before
it
was
partaker
of
the
heauenly
glorye
,
might
haue
bene
free
from
death
and
the
graue
.
But
we
are
taught
that
Christ
so
longe
as
he
bare
the
forme
of
a
seruante
in
the
worlde
,
&
his
maiestie
hidden
vnder
the
infirmitie
of
his
fleshe
,
there
was
nothing
detracted
or
taken
from
him
:
because
he
did
abase
hym selfe
of
his
owne
free
wyll
,
but
now
his
resurrection
toke
a
way
that
vaile
,
by
the
which
his
power
for
a
tyme
was
couered
.
And
the
Lorde
thoughte
it
sufficient
to
chose
vnto
hym
three
witnesses
,
because
this
nomber
was
prescribed
by
the
lawe
,
to
testifie
&
proue
any
matter
.
Deut.
19.
And
after
syxe
dayes
.
B.
As
concerninge
the
nomber
of
the
daies
Marke
agreeth
with
Mathew
.
But
Luke
hath
,
And
it
fortuned
that
about
an
eight
daies
after
these
sayinges
.
But
this
oughte
to
offende
no
man
.
C.
For
Marcke
and
Matthewe
nomber
sixe
whole
dayes
,
which
came
betwene
the
tyme
the
Christe
spake
the
woordes
goinge
before
in
the
xvi
.
chapter
,
and
the
tyme
in
the
whiche
he
was
transfigured
:
but
Luke
faithe
it
was
done
within
eyght
daies
after
,
comprehending
as
well
the
day
in
the
which
Christ
spake
,
as
also
the
day
in
the
which
he
was
transfigured
.
Wee
se
therefore
howe
well
diuerse
wordes
comprehende
one
sence
and
meaning
.
And
bringeth
them
vp
into
.
Luke
saithe
that
the
lord
went
vp
into
the
mountaine
to
pray
:
no
doubt
to
pray
vnto
the
father
,
that
he
wold
manifest
&
reueale
his
glory
to
his
disciples
,
for
the
which
cause
he
brought
them
vp
into
the
mountaine
.
By
the
which
example
of
Christe
we
are
taught
to
be
likewise
affectioned
to
the
glorye
of
Christes
kingdome
,
&
towardes
those
also
,
Math.
6.
Luke
.
11.
to
whom
as
yet
it
hath
not
apered
.
So
Paule
prayed
:
as
it
appereth
by
his
epistels
.
But
Christ
him self
hath
taught
vs
to
pray
,
saying
.
Hallowed
be
thy
name
.
2
And
was
transfigured
before
them
,
&
his
face
did
shine
as
the
sonne
,
and
his
clothes
were
as
white
as
the
lighte
.
And
was
transfygured
before
them
.
S.
That
is
to
say
,
he
put
on
a
newe
figure
or
forme
,
full
of
all
glory
and
excellent
brightnes
,
and
dyd
not
appere
as
the
sonne
of
man
,
in
a
base
&
contemned
person
.
C.
Luke
saith
that
this
was
done
when
he
praied
.
But
by
the
circumstance
of
the
place
and
tyme
we
gather
that
which
we
saide
euen
nowe
,
namely
,
that
he
praied
that
there
mighte
be
a
visible
sighte
or
shewe
of
his
deitie
in
the
brightnes
of
a
newe
forme
,
the
which
thing
he
obtayned
:
not
because
it
was
necessary
that
he
shoulde
pray
for
that
which
he
wanted
him selfe
,
or
because
the
wyll
of
his
father
was
doubtful
:
but
because
in
humillitie
he
referred
all
that
he
did
to
his
father
:
and
would
by
his
exaumple
incourage
vs
to
praye
.
And
his
face
did
shine
,
C.
Luke
hath
.
And
it
came
to
passe
,
as
he
praied
,
the
fashion
of
his
face
was
altered
.
Yet
notwithstanding
this
transformation
did
not
set
forth
Christ
to
be
seene
of
the
disciples
,
according
to
the
glory
which
he
hath
nowe
in
heauen
:
but
he
gaue
them
a
tast
of
exceding
glory
,
accordinge
as
they
were
able
to
comprehend
the
same
.
His
face
dyd
then
shine
as
the
sonne
:
but
now
it
dothe
far
excede
the
son
in
brightnesse
.
A
strange
and
vnwonted
brightnesse
shone
then
in
his
apparell
:
but
nowe
his
deuine
maiestie
shineth
without
apparel
in
his
whole
body
.
So
God
appered
in
tyme
paste
to
the
holy
fathers
,
not
as
hee
was
in
hym selfe
,
but
as
they
were
able
to
abyde
the
beames
of
his
excedinge
brightnesse
.
M.
But
whereas
Christ
was
transeformed
from
the
forme
of
humillitie
into
that
heauenly
&
deuine
shape
,
it
was
a
manifest
token
,
that
the
state
in
the
which
he
was
then
,
was
not
eternal
,
but
mutable
and
subiecte
to
chaunge
:
not
that
the
substance
of
his
body
was
subiecte
to
trasmutation
and
chaunge
,
in
so
muche
that
the
veritie
of
his
humaine
fleshe
,
shoulde
be
turned
into
the
veritie
of
the
spirite
.
God
forbid
:
but
that
there
should
be
a
transmutation
of
the
humaine
condition
&
fragillitie
,
his
manhode
abidinge
styll
.
By
pra●…
arc
tra●●med
in●●
M.
But
where
as
he
was
transformed
while
hee
was
at
praier
,
it
sheweth
howe
wee
are
transformed
into
God
when
we
are
praying
:
for
the
which
cause
we
ought
to
be
the
more
earnest
to
pray
.
Herupon
it
came
to
passe
that
the
fathers
&
holy
men
were
so
often
times
in
minde
rapte
&
caryed
into
heauen
.
As
Peter
the
Apostel
of
Chryst
:
Actes
.
●…
Dani●●
Daniell
,
to
whome
an
Angell
appered
when
he
was
in
prayer
,
declarynge
vnto
hym
thinges
to
come
.
Cornellius
,
who
in
praier
sawe
an
Angell
.
●…ctes
10.
And
Paule
,
who
as
he
praied
saw
Ananias
in
a
vision
,
laiing
his
hand
on
him
.
Also
the
same
Paule
testifieth
of
him selfe
thus
,
●…ctes
.
22.
When
I
was
come
againe
to
Hierusalem
,
and
praied
in
the
temple
,
I
was
in
a
traunce
,
and
sawe
hym
saying
vnto
me
:
make
hast
and
get
the
quickely
out
of
Hierusalem
:
for
they
wyll
not
receiue
thy
witnes
.
Hereby
we
gather
that
they
are
most
farre
from
the
company
and
fellowship
of
God
,
&
of
the
heauenly
spirites
whiche
are
neuer
ledde
by
the
feruencye
of
the
mynde
to
prayer
.
And
his
clothes
were
as
white
as
.
C.
It
is
not
mete
that
any
man
should
dispute
or
reason
subtilly
about
the
whitenes
of
his
apparell
,
or
of
the
brightnes
of
his
countenance
:
seing
that
this
was
not
a
perfecte
declaration
of
his
heauenly
glory
:
but
a
signe
which
did
onely
pertaine
to
the
measure
&
capacitie
of
flesh
.
M.
For
as
darknes
is
assigned
by
Christ
to
the
kingdom
of
Sathan
,
and
externall
darckenes
to
the
condemnation
also
of
the
wicked
,
for
the
horror
which
they
shall
suffer
:
euen
so
an
excedinge
light
&
inspeakeable
brightnes
is
ascribed
to
the
kingedome
of
God
,
for
the
glory
and
pleasure
whiche
the
electe
shall
haue
.
●●h
.
13.
The
iuste
(
saithe
our
sauiour
Christ
)
shal
shine
as
the
sonne
in
the
glory
of
their
father
.
As
the
light
.
E.
It
is
red
in
a
certayne
auncient
Greeke
boke
.
As
the
snowe
,
and
the
Euangeliste
Marke
saith
also
,
●●ke
.
9
thus
:
And
his
raymente
dyd
shine
&
became
very
white
,
euen
as
snow
:
so
white
as
no
fuller
can
make
vpon
the
earth
3
And
beholde
there
appered
vnto
them
Moyses
and
Helias
,
talking
with
them
.
And
beholde
there
appered
.
B.
No
doubt
this
apperinge
,
and
talke
of
Moyses
and
Helias
dyd
make
very
muche
to
the
declaration
of
the
kingdome
of
Christ
.
Notwithstandynge
it
is
demaunded
whether
they
were
truely
present
,
or
whether
that
a
figure
or
shewe
onely
of
them
was
set
before
the
face
of
the
disciples
:
euen
as
vysions
of
thinges
absent
were
sette
before
the
Prophetes
.
Althoughe
the
matter
be
so
probable
,
that
bothe
partes
may
haue
good
occasion
to
dispute
,
〈◊〉
deade
&
●●ing
are
●…ddes
●…dement
.
yet
notwithstandinge
,
it
is
more
lykely
that
they
were
truely
brought
into
that
place
.
Neyther
is
it
any
absurditie
at
all
to
say
,
(
seinge
that
God
hath
both
body
&
soule
in
his
hand
&
power
)
that
the
dead
for
a
time
may
be
restored
to
life
,
according
to
his
will
.
Moyses
and
Helias
,
dyd
not
rise
vnto
them selues
at
that
tyme
,
but
they
rose
at
the
will
&
commandement
of
God
,
to
be
present
for
the
time
with
Christ
.
Againe
,
Question
.
if
any
demaund
how
the
Apostels
knew
Moyses
&
Helias
,
whom
they
neuer
sawe
:
it
may
easely
be
answered
that
when
God
had
set
them
in
the
midst
before
them
,
Aunswere
.
he
gaue
them
signes
&
tokens
,
by
the
which
they
might
be
knowne
vnto
them
.
This
truely
was
done
by
an
extraordinary
maner
of
reuelation
,
that
they
might
certainely
knowe
Moyses
&
Helias
.
Question
.
But
why
did
these
two
rather
than
any
other
of
the
saintes
apere
?
Surely
that
reason
ought
to
satisfie
vs
,
Aunswere
.
to
say
that
the
lawe
&
the
Prophetes
had
no
other
scope
or
ende
then
Christe
.
For
it
was
a
great
aide
&
helpe
to
our
faythe
the
Christe
came
not
forth
without
testimony
,
but
was
commended
of
God
long
before
.
B.
Therfore
in
Moyses
the
lawe
,
and
in
Helias
,
the
Prophetes
are
represented
.
M.
For
althoughe
Helias
left
nothinge
written
behinde
him
,
yet
notwithstanding
after
Moyses
he
was
the
chiefe
&
excelled
all
men
:
He
restored
the
polluted
law
of
God
to
perfection
:
yea
he
was
an
excellent
meintainer
,
&
setter
forth
of
true
godlynes
&
pietie
,
whiche
was
then
almost
extinguished
.
C.
The
talk
therfore
of
Moyses
&
Helias
with
Christ
,
is
the
agrement
of
the
lawe
and
Prophetes
with
Christe
.
For
it
behoued
the
Apostels
to
be
confirmed
&
perswaded
,
that
it
was
no
newe
doctrine
or
religion
which
Christe
preached
vnto
them
,
but
the
same
wherof
the
lawe
and
prophetes
beare
witnes
.
for
excepte
they
had
ben
perswaded
in
this
that
Christ
did
not
teache
any
thing
contrary
to
the
law
and
prophets
,
they
had
euer
doubted
,
neither
had
they
ben
able
with
a
constante
minde
to
preache
the
Gospell
.
We
haue
therfore
here
a
notable
seale
of
our
faith
,
A
sure
seale
of
our
faithe
.
when
we
know
that
the
doctrine
of
christ
is
not
newely
sprong
vp
(
as
some
imagine
)
but
of
long
continuance
Talking
with
them
.
A.
Onely
Luke
sheweth
for
what
cause
they
talked
with
Christ
in
these
wordes
.
That
appered
in
the
maiestie
,
and
spake
of
his
departinge
,
Luke
.
9.
whiche
he
should
ende
at
Hierusalem
.
M.
He
calleth
the
death
of
Christe
a
departinge
,
Iohn
.
13
or
a
going
out
namely
of
this
worlde
.
So
in
an
other
place
his
deathe
is
called
a
going
out
of
this
worlde
to
the
father
.
C.
But
this
talke
ought
not
to
be
restrained
to
the
priuate
personnes
of
Moyses
and
Helias
,
but
rather
to
the
imbassage
,
whiche
longe
before
was
inioyned
&
committed
to
them
.
For
althoughe
they
were
lately
deade
,
and
had
finished
the
race
of
their
callynge
,
yet
notwithstandinge
,
the
lorde
wolde
that
they
by
their
voyce
once
againe
should
confirme
that
which
in
their
life
they
had
taught
:
to
the
ende
we
might
know
,
that
the
saluation
set
forthe
in
the
sacrifice
of
Christ
pertaineth
vnto
vs
,
as
well
as
to
the
fathers
.
M.
Therefore
the
woorde
(
ende
)
whiche
Luke
vseth
,
doth
pertaine
to
the
Prophetes
and
truethe
of
God
,
that
the
same
whiche
God
promysed
by
the
Prophetes
,
as
concerninge
the
departure
or
endinge
,
or
death
of
his
sonne
mighte
be
fulfylled
.
C.
Nowe
,
when
the
Prophetes
prophesied
of
the
deathe
of
Chryst
,
he
sate
(
whiche
is
the
eternall
wisedome
of
God
)
in
the
secrete
throne
of
his
glory
.
Wherevpon
it
followeth
that
he
beynge
man
was
not
subiecte
vnto
death
:
but
so
farre
as
he
willingly
submitted
him self
.
M.
Therfore
they
talked
about
the
crosse
and
resurrection
:
to
the
ende
the
Apostels
might
vnderstande
that
it
was
the
wyll
of
God
that
hee
shoulde
be
slaine
at
Hierusalem
,
and
rise
againe
,
euen
as
it
was
foreshewed
by
the
law
and
the
prophetes
Wherupon
Christ
him selfe
after
his
resurrection
,
expounded
vnto
them
the
lawe
and
the
Prophetes
,
Luke
,
24
teachinge
that
it
soo
behoued
Christe
to
suffer
,
and
to
ryse
agayne
from
deathe
.
4
Then
answered
Peter
,
and
sayd
vnto
Iesus
,
Lorde
here
is
good
beinge
for
vs
.
If
thou
wilt
let
vs
make
here
three
tabernacles
:
one
for
thee
,
and
one
for
Moyses
,
and
an
other
for
Elias
.
Then
aunswered
Peter
.
M.
The
Euangelist
abuseth
this
woorde
(
aunswered
)
accordinge
to
the
maner
of
the
Hebrewes
,
when
as
nothinge
went
before
,
whereto
aunswere
might
be
made
.
But
the
Euangeliste
Luke
more
playnely
rehearseth
these
woordes
,
sayinge
.
But
Peter
and
they
that
were
with
hym
,
were
heauy
with
sleepe
.
And
when
they
awoke
,
Luke
.
9
they
saw
his
maiestie
,
and
two
men
standing
with
him
.
Beholde
here
how
that
three
of
the
chiefe
Apostels
whiche
were
with
Christ
ar
a
slepe
,
when
he
praieth
.
Math.
●…
So
they
slept
againe
in
the
gardein
when
Christ
was
redye
to
be
taken
.
This
was
their
infirmitie
,
and
yet
theye
were
not
reiected
of
Christe
,
but
are
borne
withall
,
tyll
they
were
by
little
and
littell
confirmed
,
that
they
might
be
the
more
perfecte
.
The
w●●
must
〈◊〉
withall
.
By
the
which
example
we
must
learne
to
beare
with
the
weake
,
and
not
by
and
by
to
cast
them
of
.
Luke
addeth
further
,
sayinge
.
And
Peter
sayde
vnto
Iesus
:
Master
it
is
good
beinge
here
for
vs
.
C.
These
woordes
(
saith
the
Euangelist
)
he
spake
when
Moyses
and
Helias
were
gone
.
Whereby
we
gather
,
that
Peter
was
afraide
least
that
by
their
departure
,
that
swete
and
gloriouse
sight
should
vanishe
away
.
And
althoughe
it
be
no
meruaile
that
Peter
was
so
rauished
with
the
swetenesse
of
that
sight
,
that
all
other
thinges
despised
,
the
sight
therof
and
the
fruition
of
the
same
onely
coulde
suffice
him
:
(
as
it
is
saide
in
the
Psalme
,
Psalm●…
in
thy
presence
is
the
fulnesse
of
ioye
,
and
at
thy
righte
hande
there
is
pleasure
for
euermore
.
)
Yet
notwithstandinge
his
wishe
and
desier
was
preposterouse
,
Pet●●●…initie
.
because
he
knew
no
ende
of
the
vision
:
secondely
,
he
verye
foolishely
made
an
equalitie
betwene
the
lorde
,
and
his
seruantes
:
thirdely
he
erred
,
because
he
wolde
haue
builte
earthly
tabernacles
vnto
men
,
whiche
were
receyued
into
heauenly
glory
.
We
saye
that
the
ende
of
the
vision
was
not
known
vnto
Peter
.
For
when
he
hearde
oute
of
the
mouthe
of
Moyses
and
Helias
,
that
Christe
muste
shortely
dye
,
he
as
a
man
voyde
of
sence
,
immagineth
that
temporall
shewe
of
glory
to
be
eternall
.
What
kingdome
of
Christ
should
this
haue
ben
included
and
compassed
within
the
space
of
twenty
,
or
thirty
foote
?
What
should
haue
become
of
the
redemption
of
the
whole
Churche
?
and
where
shoulde
haue
bene
the
fellowship
of
euerlasting
saluation
?
Therefore
the
two
Euangelystes
do
very
well
note
that
he
knewe
not
what
hee
sayde
.
Marcke
addeth
the
cause
,
namely
for
that
they
were
afraid
.
God
truely
did
not
seke
to
make
the
Apostels
haue
anye
farther
profite
in
vnderstandinge
,
than
in
this
,
that
they
should
haue
a
féeling
as
it
were
at
one
sighte
,
and
in
a
momente
,
of
the
deitie
of
his
sonne
.
Afterward
,
in
processe
of
time
,
he
shewed
vnto
them
the
fruite
,
and
corrected
the
wante
of
iudgemente
,
that
was
in
them
.
Marke
therefore
meaneth
,
that
Peter
was
as
a
man
in
a
traunce
,
and
amased
,
&
that
he
spake
accordingely
.
In
lyke
maner
we
do
not
knowe
oftentimes
to
what
ende
the
lord
declareth
his
power
vnto
vs
:
but
he
correcteth
our
ignorance
and
infirmitie
,
and
in
continuance
of
time
,
teacheth
vs
what
his
pourpose
was
.
5
While
he
yet
spake
,
behold
a
bright
cloude
shadowed
them
.
And
beholde
there
came
a
voyce
out
of
the
cloude
which
saide
:
This
is
my
beloued
son
in
whom
I
delight
,
heare
hym
.
While
he
yet
spake
,
beholde
a
bright
cloude
shado
.
C.
When
the
lord
meaneth
to
shewe
vnto
vs
a
signe
of
his
presence
,
he
commonly
setteth
before
vs
a
cloude
,
to
the
ende
he
might
bryng
vs
to
humillitie
,
lest
we
shoulde
rashely
burst
forthe
into
secrete
matters
,
whiche
our
sence
and
reason
is
not
able
to
comprehende
:
and
leaste
we
shoulde
be
to
wise
,
forsakinge
sobrietie
:
For
we
can
not
be
sober
,
except
God
put
the
bridell
in
our
mouthe
,
and
restraine
our
pride
and
follye
.
The
imbecillitie
of
mannes
witte
and
vnderstandinge
,
can
not
conceiue
the
glory
of
God
.
therefore
the
cloude
is
set
as
a
courtaine
betwene
God
and
vs
,
whereby
he
may
bridell
our
natural
folly
:
for
we
are
to
bolde
and
curiouse
.
Euen
so
now
to
the
ende
he
might
bringe
his
disciples
to
humillitie
,
he
hydeth
his
heauenly
glory
from
their
eyes
.
A.
The
whiche
thinge
also
ought
to
profyte
vs
,
●●hn
.
6.
that
we
acknowledging
the
imbecillitie
of
our
mindes
,
may
auoyde
all
curiositie
,
in
sekinge
the
workes
of
God
.
for
he
dwelleth
in
the
lighte
,
whiche
no
man
can
attayne
.
If
men
knewe
what
Cloudes
do
signifie
,
and
to
what
end
they
are
set
forthe
,
●●ust
ima●…●…nd
the
●…g
vp
of
●●es
.
they
wolde
restrayne
and
brydell
that
fonde
and
vayne
delighte
in
settinge
vp
Immages
and
Idoles
to
represent
the
person
of
God
.
For
he
being
inuisible
,
with
what
boldenes
dare
they
set
him
vppe
to
be
seene
as
visible
?
This
cloude
(
as
it
was
saide
)
beinge
set
before
the
disciples
eyes
,
had
a
type
of
the
presence
,
and
grace
of
God
.
For
so
God
was
wonte
to
shewe
his
presence
in
his
people
,
vnder
Moyses
and
Aaron
specially
in
the
tabernacle
of
wytnesse
:
also
in
the
departinge
of
Israel
out
of
Egipte
.
Psalm
.
10
4
Herupon
the
Prophet
Dauid
ascribeth
vnto
God
that
he
maketh
the
cloudes
his
chariote
,
and
rydeth
vpon
the
winges
of
the
wynd
.
Actes
.
1.
Math.
24.
And
Christ
assended
into
the
heauens
in
a
cloude
.
And
he
shall
com
again
at
the
daye
of
iudgement
in
a
cloude
.
And
S
Paule
saith
,
1.
Thes.
4.
that
we
shal
be
taken
vp
in
the
cloudes
to
mete
Christ
in
the
ayre
.
Shadowed
them
.
M.
To
the
ende
,
the
excedinge
brightnesse
of
Christ
transfigured
,
which
the
Apostels
coulde
not
beare
myghte
be
mittigated
.
Furthermore
to
declare
the
louinge
kyndenes
of
God
,
because
he
woulde
beholde
and
marke
them
.
For
this
shadowing
of
God
,
was
a
signe
and
token
of
deuyne
protection
:
as
wee
maye
reade
in
the
Psalmes
,
Psalm
.
91
where
it
is
sayde
,
hee
shall
couer
thee
with
his
wynges
.
C.
The
disciples
were
also
admonished
that
they
must
come
to
their
wonted
warre
,
and
fight
agayne
,
leaste
they
triumphed
before
the
victorie
.
And
beholde
there
came
a
voyce
out
of
.
C.
This
also
is
worthy
to
be
noted
,
that
the
voice
of
God
soundeth
oute
of
the
cloude
,
but
neyther
body
nor
face
was
seene
.
Therfore
that
admonition
of
Moyses
cometh
to
our
remembraunce
,
Deut.
4.
namely
that
God
hath
not
a
visible
shape
.
least
that
we
beinge
deceyued
shoulde
thincke
hym
to
be
lyke
a
man
.
It
is
trewe
that
in
olde
time
he
appered
dyuersly
and
many
wayes
to
the
fathers
,
by
the
which
they
knew
God
:
Hebr.
1.
yet
notwithstandinge
he
alwaies
abstained
from
such
signes
which
might
geue
occasion
to
make
Idoles
.
Against
images
.
And
truly
when
the
myndes
of
men
are
too
much
adicted
to
vayne
fantasies
,
it
shall
be
vnprofitable
to
geue
any
occasion
to
helpe
forward
and
support
the
same
.
this
specially
was
a
manifest
reuelation
of
Goddes
glory
.
But
when
the
cloude
being
set
betwene
he
calleth
vs
vnto
him
,
by
his
voyce
,
how
absurde
and
folishe
a
thynge
is
it
,
to
seke
to
sette
his
presence
before
our
eies
in
a
wodden
tree
,
or
stone
?
It
is
onely
faith
whiche
is
able
to
pearce
into
the
secrete
place
of
this
lyghte
:
it
is
a
secrete
place
truely
and
without
accesse
to
the
sence
of
the
fleshe
,
but
not
vnto
fayth
,
whiche
seketh
not
a
carnall
God
,
but
is
directed
a
righte
to
seke
hym
by
the
woorde
.
The
voyce
is
certayne
,
the
which
whosoeuer
hereth
,
hath
the
testimonye
of
the
spyrite
that
God
speaketh
,
the
whiche
testimony
is
of
more
price
and
waight
vnto
theim
,
than
al
fleshely
reasons
.
The
voyce
commeth
out
of
the
cloude
,
to
the
ende
they
might
beleue
that
it
proceded
from
God
.
M.
The
Cloude
was
no
dombe
spectacle
:
for
the
worde
of
God
was
added
.
So
when
Christ
was
baptized
,
the
father
being
not
contente
that
he
had
opened
the
heauen
,
and
that
he
had
sent
down
the
holy
ghost
vppon
his
sonne
,
Math.
3.
added
his
woorde
also
:
of
the
whiche
we
haue
spoken
before
.
For
he
wil
not
haue
vs
to
iudge
&
speake
of
these
signes
after
our
owne
iudgement
and
sence
,
but
after
his
wyll
,
and
therefore
he
addeth
his
woorde
.
The
lyke
consideration
we
must
haue
of
the
sacramentes
of
the
Churche
.
This
is
my
beloued
sonne
.
C.
Here
is
a
secrete
Antithesis
of
Moyses
and
Helias
,
with
Christ
:
&
God
commandeth
his
disciples
to
be
content
with
his
sonne
onely
.
B.
As
if
he
should
haue
said
,
Why
are
you
sory
that
Moyses
and
Helias
are
gone
?
Ye
haue
all
thynges
in
this
your
master
,
my
onely
son
,
in
whom
I
am
well
pleased
,
here
hym
:
as
for
that
whiche
Moyses
and
Helias
,
and
other
of
the
Prophetes
,
what
soeuer
they
be
,
can
teache
,
it
maketh
no
matter
,
because
(
if
you
haue
fayth
)
you
shall
learne
al
thinges
at
his
handes
more
perfectly
.
There
is
a
great
Emphasis
in
this
word
sonne
)
by
the
whiche
name
he
is
extolled
aboue
seruauntes
.
By
Chryste
we
are
made
heyres
.
This
is
only
the
beloued
,
for
whose
sake
we
are
beloued
,
and
by
whom
the
father
is
well
pleased
,
and
doth
good
vnto
mortal
men
.
In
whom
I
am
wel
pleased
.
C.
By
these
wordes
God
declareth
Christ
to
be
a
mediatoure
.
Chryst
a
mediatour
.
in
whom
he
reconcileth
the
world
vnto
hym selfe
.
As
the
Apostell
Paule
expoundech
it
at
large
,
in
his
epistell
to
the
Ephesians
,
sayinge
.
Which
ordayned
vs
before
,
through
Iesus
Christe
,
to
be
heyres
vnto
him selfe
,
according
to
the
good
pleasure
of
his
wil
to
the
praise
of
the
glory
of
his
grace
,
wher
with
he
hath
made
vs
accepted
throughe
the
beloued
:
by
whom
we
haue
redemption
,
&
by
his
bloud
remission
of
synnes
.
C.
Seing
therfore
it
was
the
purpose
of
God
to
make
a
difference
betwene
Chryst
and
other
men
:
as
by
these
woordes
we
may
truely
and
properly
gather
,
that
he
is
by
nature
his
onely
sonne
:
it
is
lykewise
brought
about
,
that
he
is
onely
loued
of
the
father
,
and
onely
appoynted
a
teacher
,
that
all
aucthoritie
may
rest
and
stay
vpon
hym
.
If
any
man
demaunde
,
Dothe
not
God
loue
angelles
and
men
?
we
may
easely
answere
,
that
the
fatherly
loue
whiche
is
shewed
vppon
angels
and
men
,
doth
procede
from
Christ
,
Auns●●
as
from
the
well
.
For
the
sonne
is
not
loue
of
the
father
,
that
all
other
creatures
sholde
be
hated
,
but
that
he
myghte
make
them
partakers
of
that
which
properly
pertaineth
to
him selfe
.
Howbeit
there
is
a
difference
betwene
vs
and
aungelles
.
Ang●●●
not
●●●ciler
.
For
they
were
neuer
alienate
from
God
,
that
they
shoulde
nede
a
reconciler
:
but
wee
were
ennemies
by
synne
,
vntyll
suche
tyme
as
Christ
became
the
propiciation
for
our
sinnes
.
Yet
notwithstanding
this
is
certayne
,
that
God
is
mercyful
to
both
,
in
respect
that
he
imbraceth
vs
in
Christ
:
because
the
aungelles
can
haue
no
firme
coniunction
or
copulation
with
God
,
Chri●…
the
so●●
two
〈◊〉
perso●●
without
the
heade
Christe
.
Nowe
seinge
the
father
speaketh
here
,
and
distinguisheth
him selfe
from
the
son
,
it
followeth
that
they
are
two
distincte
personnes
,
but
of
one
essence
and
maiestie
.
A.
As
towchinge
that
which
pertaineth
more
to
the
exposition
of
this
place
,
the
reader
maye
fynde
in
the
thirde
chapter
going
before
.
It
followeth
in
the
texte
.
Heare
hym
.
C.
By
this
voyce
the
Churche
is
called
and
referred
to
Christ
the
onely
teacher
,
that
it
maye
wholely
depende
vppon
the
woordes
of
his
mouthe
.
The
ex●…cie
of
th●…●…pell
.
For
althoughe
Christ
came
to
bringe
credite
and
authoritie
to
the
lawe
and
the
Prophetes
,
yet
notwithstandinge
he
dothe
so
excell
and
shyne
in
the
bryghtnesse
of
his
Gospell
,
that
by
the
same
he
quite
putteth
out
those
sparkes
,
whiche
shyned
in
the
olde
testament
.
For
he
is
the
sonne
of
ryghteousenes
,
at
whose
comming
it
was
parfect
day
.
M.
Therefore
there
is
a
great
emphasis
in
the
pronoune
demonstratiue
(
him
)
as
if
he
should
haue
sayd
,
I
wolde
not
haue
you
to
depende
vpon
euery
one
,
whether
it
be
Moyses
or
Helias
:
but
I
wold
haue
you
heare
this
my
sonne
,
this
is
the
onely
teacher
and
master
of
all
men
:
if
any
man
desire
to
heare
mee
,
let
hym
heare
him
.
Not
without
cause
trewly
dyd
the
father
appoint
his
sonne
vnto
vs
,
by
a
singuler
prerogatiue
to
be
a
teacher
,
commaundinge
to
heare
him
,
and
not
euery
one
.
C.
Wherevpon
the
Apostell
saith
,
God
in
tymes
paste
diuersely
,
and
many
waies
spake
vnto
the
fathers
,
but
in
these
last
daies
he
hath
spoken
to
vs
by
his
own
sonne
.
●…c
.
1.
The
father
in
fewe
wordes
commended
vnto
vs
the
authoritie
of
Christ
,
when
he
saide
heare
him
,
but
in
them
there
is
comprehended
a
greater
weyghte
and
force
then
commonly
men
esteme
&
iudge
.
For
it
is
euen
as
if
he
shoulde
commaund
all
men
to
seeke
onely
at
his
mouthe
for
the
doctrine
of
saluation
,
to
depend
wholly
vpon
him
,
to
cleaue
vnto
him
,
and
to
harken
onely
to
his
voyce
.
And
in
dede
,
what
can
we
aske
or
loke
for
at
the
handes
of
men
,
when
the
woorde
of
lyfe
it selfe
is
familiarly
,
and
openly
reuealed
?
It
is
meete
that
all
mennes
mouthes
be
stopped
,
&
all
tongues
scilent
,
after
that
he
hath
spoken
in
whom
the
heuenly
father
hath
placed
the
treasure
and
richesse
of
all
wisedome
,
and
knowledge
.
And
trewely
hee
spake
,
●●s
.
2.
euen
as
it
became
the
wysedome
and
Messias
of
God
to
speake
,
that
is
,
he
so
set
forthe
his
wyll
,
that
hee
lefte
nothing
to
others
,
to
speake
as
concerning
the
augmenting
of
the
same
.
●…uenti●…
men
Wherefore
to
the
ende
he
might
kepe
vs
in
his
doctrine
,
hee
maketh
the
deuices
&
inuentions
of
men
to
faile
.
Hee
sendeth
forthe
teachers
dayly
:
but
suche
,
whiche
purely
and
faithfully
teache
and
set
forth
that
whiche
they
learned
of
hym
,
and
not
which
corrupt
the
Gospel
with
theyr
additions
.
Therfore
the
authoritie
of
Christ
is
not
diminished
,
when
that
the
office
of
teaching
is
committed
and
graunted
vnto
the
ministers
of
the
woord
.
For
Pastors
are
so
ordeyned
,
that
they
maye
gouerne
the
Churche
in
the
name
of
Christe
:
not
withstandinge
so
that
Christ
remaineth
still
the
onely
pastor
.
Hee
is
therefore
to
be
hearde
,
not
because
he
descended
from
heauen
,
but
he
must
be
heard
in
his
word
by
his
mynisters
.
1.
Iohn
.
4.
For
we
are
commanded
to
proue
the
spirites
,
whether
they
be
of
God
or
no
:
but
this
profe
&
triall
must
be
had
by
the
woorde
of
God
:
after
this
maner
we
shall
alwayes
heare
Christ
.
Christ
the
onely
teacher
and
master
was
hearde
euen
from
the
beginning
,
and
must
be
hearde
to
the
ende
of
the
worlde
,
if
we
seke
to
obey
the
wyl
of
the
father
.
We
al
graunte
that
Christ
is
the
sonne
of
God
,
our
Lorde
,
and
Sauiour
,
and
the
spouse
of
the
Church
:
but
where
Christ
should
be
heard
alone
,
there
some
refuse
to
geue
this
glory
vnto
Christe
,
that
he
should
be
hearde
alone
,
and
taken
for
the
onely
teacher
.
They
obiecte
this
place
:
He
which
heareth
you
,
heareth
me
:
Luke
,
10.
which
sentence
was
spoken
to
the
Apostelles
,
to
the
mynisters
and
preachers
of
the
Gospell
.
First
let
them
shew
that
they
are
the
ministers
of
Christe
,
bringinge
with
them
the
Gospell
,
then
shall
that
sentence
pertayne
vnto
theim
.
Let
them
suffer
vs
to
heare
the
voyce
of
Christe
,
and
then
shall
we
at
the
length
heare
him
speakinge
in
them
.
To
be
shorte
,
there
is
no
faythfull
teacher
of
the
Churche
,
but
he
whiche
is
the
disciple
of
Christ
,
and
offereth
others
vnto
hym
to
be
taughte
.
6
And
when
the
Disciples
hearde
these
thinges
,
they
fell
on
theyr
faces
,
and
were
sore
afrayde
.
And
when
the
Disciples
,
C.
God
wold
haue
his
disciples
stricken
with
this
terror
,
to
the
ende
the
vision
myghte
be
the
better
printed
in
theyr
myndes
.
In
the
meane
tyme
we
do
see
howe
greate
the
infirmytie
of
our
nature
is
,
which
so
greatly
feareth
at
the
hearing
of
Goddes
voyce
.
The
infirmitie
of
man
.
For
where
as
the
wicked
do
eyther
mock
and
deryde
the
same
,
or
elles
carelesly
neglect
it
,
it
commeth
herupon
to
passe
,
because
God
dothe
not
by
force
compell
and
constraine
them
:
but
it
is
necessary
that
the
maiestie
of
God
,
so
soone
as
we
do
feele
the
same
,
do
deiecte
and
cast
vs
downe
M.
For
the
voice
of
God
is
terrible
vnto
fleshe
:
for
how
should
it
not
be
a
terrible
thinge
to
a
mortall
and
earthely
man
to
heare
from
heauen
the
voyce
of
the
immortal
and
omnipotent
God
,
full
of
maiestie
?
And
this
is
that
whiche
the
Israelites
spake
vnto
Moyses
.
Deut
5.
Exod
30.
If
we
heare
the
voyce
of
the
lorde
our
God
any
more
,
we
shall
dye
.
for
what
fleshe
hath
it
ben
,
that
euer
hearde
the
voyce
of
the
liuinge
God
,
speakinge
out
of
the
middest
of
the
fier
(
as
we
haue
done
)
&
yet
lyue
?
Therefore
we
must
laye
aside
that
which
is
carnall
in
vs
,
that
we
may
haue
that
which
is
spiritual
,
and
come
into
the
parfect
felowshyp
of
God
For
this
cause
God
talked
to
vs
by
his
sonne
,
and
Apostels
,
and
speaketh
dayly
by
other
ministers
.
7
And
Iesus
came
and
towched
them
and
saide
:
Arise
,
and
be
not
afraide
.
And
Iesus
came
.
C.
Christe
executeth
his
duetie
in
erecting
those
that
lie
prostrate
For
therefore
hee
came
downe
vnto
vs
,
that
hee
beinge
the
captaine
and
guide
,
the
faythfull
might
come
without
feare
,
into
the
presence
of
God
,
and
maketh
his
maiestie
that
it
semeth
not
terrible
vnto
them
,
whiche
otherwise
wolde
consume
and
destroy
all
fleshe
.
Moreouer
he
doth
not
onely
comforte
his
disciples
with
his
woord
,
but
also
confirmeth
them
by
towchinge
:
A.
to
the
ende
he
mighte
driue
all
feare
from
them
.
Be
not
afrayde
,
M.
As
if
he
shoulde
say
,
This
voyce
whiche
you
heard
is
not
the
voyce
of
an
angery
God
,
but
of
him
that
is
well
pleased
:
A
,
there
is
no
cause
therfore
why
ye
should
feare
.
M.
So
that
Christe
in
this
place
dothe
interprete
his
fathers
mynde
,
and
dothe
comforte
the
dismayed
myndes
of
mortal
men
:
whiche
oughte
also
to
bringe
great
consolation
vnto
vs
.
8.
And
when
they
had
lift
vp
their
eies
,
they
sawe
no
man
saue
Iesus
onely
.
And
when
they
had
lifte
vp
,
M.
After
this
vision
,
after
the
voice
of
God
was
heard
,
and
after
the
greate
feare
,
Christ
is
onely
lefte
vnto
them
.
C
,
that
they
myght
be
taughte
,
that
a
temporall
glorye
dyd
pertayne
to
the
lawe
and
the
prophetes
,
that
Christ
might
remayne
onely
cleare
and
euident
.
M.
For
Christ
is
the
ende
of
the
lawe
and
all
the
Prophetes
.
Therfore
if
we
wyll
vse
the
workes
of
Moyses
aright
,
let
vs
not
cleaue
vnto
them
,
Ch●●
be●●●●…ses
.
but
let
vs
seke
that
by
them
,
we
may
be
led
by
the
hande
(
as
it
were
)
vnto
Chryste
,
whose
mynisters
Moyses
and
al
others
,
are
Furthermore
wee
heare
not
nowe
any
more
the
voyce
of
the
father
oute
of
the
clowde
,
because
hee
spake
once
to
the
end
we
might
euer
after
heare
the
voice
of
his
sonne
.
C.
So
long
as
we
are
terrified
by
the
maiestie
of
God
,
our
mindes
wander
and
go
astray
,
and
are
busied
aboute
men
.
But
we
haue
onely
respecte
vnto
Christ
,
when
we
haue
any
taste
of
the
grace
or
mercy
of
God
:
who
alwaies
must
be
prayed
vnto
,
that
all
respect
and
regarde
of
creatures
may
vanishe
away
.
This
place
also
may
be
applied
agaynste
them
,
and
to
condemne
their
superstytions
,
whiche
so
mingle
Christ
,
not
onely
with
the
Apostelles
and
Prophetes
,
but
also
with
al
the
company
of
saynctes
,
that
he
rather
seemeth
to
be
one
of
them
than
Christ
,
or
the
annoynted
sonne
of
God.
9
And
when
they
came
down
from
the
mountaine
,
Iesus
charged
them
sayinge
:
shewe
the
vision
to
no
man
,
vntyll
the
sonne
of
man
be
rysen
againe
from
the
deade
.
And
when
they
came
M.
Christ
wold
haue
the
Vision
published
,
but
not
tyl
the
conuenient
and
due
tyme
came
,
namely
,
after
his
resurrection
.
At
the
whiche
tyme
his
deuyne
power
openlye
declaringe
it selfe
,
that
temporall
viewe
and
sighte
of
his
glory
began
to
take
place
,
that
it
might
be
certaynely
known
,
that
when
he
was
most
abased
,
yet
the
glory
of
his
deitie
abode
fyrme
and
sounde
,
although
it
were
hyd
from
the
fleshe
.
M.
Therefore
the
tyme
of
resurrection
was
to
be
loked
for
,
in
the
whiche
the
sonne
of
God
was
to
be
declared
by
the
spirite
of
sanctification
,
so
that
the
thinge
whiche
was
done
before
a
parte
and
in
secrete
in
the
mount
,
should
nowe
fynde
faithe
and
fruite
in
more
excellent
and
euidente
thynges
.
C.
Hee
wolde
not
therefore
that
his
myracles
shoulde
lye
hyd
and
buryed
,
but
he
wolde
that
in
dewe
and
conueniente
tyme
they
should
be
openly
published
and
declared
.
And
this
reason
shall
be
applied
to
other
places
,
which
speake
of
the
lyke
prohibition
.
After
these
woordes
Marcke
and
Luke
adde
,
sayinge
,
●…rke
.
9
●…ke
.
9
,
And
they
kepte
that
saying
within
them
:
and
demaunded
one
of
an
other
,
what
the
rysyng
from
death
againe
shoulde
meane
?
10
And
his
disciples
asked
hym
saying
:
Why
then
do
the
Scribes
saye
,
that
Helias
must
fyrst
come
?
And
his
disciples
asked
hym
.
C.
So
soone
as
mencion
was
made
of
the
resurrection
,
the
disciples
by
and
by
began
to
conceyue
the
beginning
of
the
kingdome
of
Christ
:
for
they
so
put
foorth
this
name
,
because
the
world
would
acknowledge
him
to
be
the
Messias
.
For
,
that
they
Imagined
otherwise
of
the
resurrection
,
then
Christe
woulde
haue
them
,
it
is
apparant
by
the
wordes
of
Marke
,
who
saythe
that
they
disputed
among
them selues
,
what
the
risynge
agayne
from
death
should
meane
:
A.
as
it
was
sayde
a
littell
before
.
C.
Peraduenture
the
dotinge
errour
did
then
preuaile
,
●…rrour
〈◊〉
Rab●…
which
at
this
day
is
counted
a
sure
and
certaine
oracle
among
the
Rabbines
,
namely
,
that
the
commyng
of
Christe
is
taken
two
maner
of
wayes
,
because
from
the
beginning
he
shold
be
contemptyble
and
base
,
but
afterwarde
his
kingly
dignitie
should
succede
,
and
take
place
.
And
trewely
this
errour
had
some
collour
or
shewe
,
because
it
proceded
from
a
trewe
begynning
.
The
Scripture
also
doth
commend
vnto
vs
two
maner
of
comminges
of
the
Messias
:
because
it
promyseth
that
there
shal
be
a
redemer
,
which
by
his
own
sacrifice
shal
take
away
the
sinnes
of
the
world
.
And
to
this
ende
pertaine
the
prophesies
.
〈◊〉
.
9.
Reioyce
O
daughter
Syon
,
beholde
thy
kynge
commeth
poore
,
sytting
vpon
an
Asse
.
In
like
maner
it
is
written
.
He
hathe
neyther
bewtie
,
nor
fauoure
,
when
we
shall
loke
vpon
hym
,
there
shal
be
no
fayrenesse
:
〈◊〉
53
we
shall
haue
no
luste
vnto
him
:
Howebeit
he
onely
hath
taken
on
hym
our
infirmities
,
and
borne
oure
paynes
.
Secondly
the
Scripture
declareth
hym
to
be
the
conquerer
of
deathe
,
whiche
shal
brynge
all
thinges
in
subiection
vnder
hym
.
But
wee
see
howe
the
Rabbines
with
theyr
fayned
inuentions
,
corrupt
the
sincere
doctrine
of
the
Scripture
.
●…ror
of
●…ribes
.
B.
But
the
Scribes
falsely
gathered
,
by
the
fourthe
chapter
of
Malachy
,
that
hee
shoulde
not
come
in
the
spyrite
,
before
the
comming
of
Messias
.
And
because
they
sawe
that
thynge
came
not
to
passe
,
they
tooke
thereuppon
occasion
to
proue
,
that
the
tyme
of
Christes
coming
was
not
yet
come
,
and
so
consequently
,
that
this
Iesus
was
not
Christ
:
C.
and
that
because
he
came
without
Helias
.
The
whiche
thynge
they
went
aboute
to
put
into
the
peoples
heades
,
and
to
perswade
them
in
the
same
:
to
the
ende
they
might
discredite
Christe
,
that
he
mighte
not
seme
to
be
the
lawfull
Messias
.
Bu.
But
when
the
Apostels
them selues
knewe
for
a
suertie
,
both
by
infinite
myracles
,
and
also
by
the
late
transfiguration
,
that
he
was
very
Christe
,
althoughe
Helias
wente
not
before
,
but
was
onely
sene
of
them
with
Moyses
in
the
mount
,
they
aske
him
,
Why
then
do
the
Scribes
saye
that
Helias
muste
firste
come
?
As
if
they
shoulde
haue
saide
,
We
euidentely
see
by
thy
mighty
and
meruaylouse
workes
,
but
speciallye
by
that
vision
shewed
vnto
vs
in
the
mounte
,
that
thou
arte
the
Messias
promysed
in
the
lawe
and
Prophetes
:
but
we
neyther
see
,
nor
knowe
,
that
Helias
wente
before
thee
.
Tell
vs
therfore
,
why
do
the
Scribes
teache
that
Helias
shall
come
,
and
that
he
muste
goo
before
the
Messias
?
This
force
hathe
the
coniunction
(
then
)
whiche
make
this
to
depende
vppon
that
whiche
went
before
.
M.
But
where
as
the
disciples
brynge
the
woordes
of
the
Scribes
vnto
Christ
,
it
is
an
exaumple
of
wisedome
,
The
desyre
that
ought
too
be
in
the
ignorante
.
and
of
a
mynde
seking
the
trewth
This
desire
of
knowledge
ought
at
this
day
to
be
in
them
,
whiche
are
symple
,
and
ignorant
of
the
truethe
:
that
if
they
here
any
thyng
spoken
by
the
aduersaries
against
the
truth
,
they
may
brynge
the
same
straight
waye
to
their
teachers
,
wherby
al
impedimentes
set
aparte
,
they
may
abyde
and
continue
in
the
trueth
receyued
.
11
Iesus
answered
and
sayde
vnto
them
:
Helias
trewlye
shall
firste
come
,
and
restore
all
thinges
.
Iesus
answered
.
C.
We
haue
shewed
already
,
Why
Iohn
the
Baptist
was
ca●●ed
Helias
.
whereuppon
this
errour
sprange
amonge
the
Iewes
.
Because
that
Iohn
the
Baptist
shoulde
be
lyke
vnto
Helias
,
in
repayrynge
the
decayed
state
of
the
Churche
,
the
Prophete
Malachy
gaue
vnto
hym
also
the
name
of
Helias
:
the
whiche
place
was
rashely
taken
and
vnderstoode
of
the
Scribes
,
as
though
Helias
the
Thesbite
should
come
againe
into
the
worlde
.
Christ
therfore
now
witnesseth
that
the
Prophete
Malachy
foretolde
nothing
in
vaine
,
but
saith
that
his
prophesie
is
misconstrued
:
as
if
he
should
haue
saide
,
The
promyse
of
Helias
comminge
was
trewe
,
whiche
is
also
fulfylled
but
Helias
was
reiected
of
the
scribes
,
whose
vaine
name
they
do
falsely
obiecte
against
mee
.
Helias
shall
fyrst
come
.
B.
This
oughte
to
be
referred
to
the
tyme
of
the
prophesie
.
As
if
he
had
saide
,
The
Prophete
Malachy
did
not
falsly
speake
this
,
for
Helias
is
come
alredy
.
for
the
prophesie
was
fulfilled
in
Iohn
the
Baptist
,
comminge
in
the
power
and
spirite
of
Helias
.
And
so
the
angell
also
declared
to
Zacharias
,
the
father
of
Iohn
,
saying
,
And
he
shall
go
before
hym
in
the
spirite
and
power
of
Helias
,
Luke
.
1.
to
turne
the
hartes
of
the
fathers
.
Matth.
11.
And
Christ
him self
in
an
other
place
saithe
.
If
ye
wyll
receiue
it
,
this
is
Helias
,
whiche
was
for
to
come
.
And
restore
all
thinges
.
C.
A
restitution
is
here
attributed
to
Iohn
the
Baptist
,
yet
not
a
parfecte
restoringe
,
but
because
by
a
continuall
order
he
gaue
that
to
Christ
from
hand
to
hand
,
to
be
absolued
,
which
he
had
begon
.
M.
For
hee
,
by
his
preachinge
broughte
the
people
of
the
Iewes
vnto
Christ
,
euen
as
the
Angell
said
before
to
his
father
he
shoulde
do
.
12
But
I
say
vnto
you
that
Helias
is
com
alredye
,
and
ye
knewe
him
not
:
but
haue
done
vnto
him
what
soeuer
thei
lusted
.
In
like
manner
shall
also
the
sonne
of
man
suffer
of
them
.
But
I
say
vnto
you
that
Helias
is
come
.
A.
As
if
he
had
said
,
Let
not
the
false
immagination
of
the
Scribes
as
concernynge
the
comming
of
Helias
moue
you
any
thing
at
all
,
whom
I
certifie
you
to
be
com
alredy
,
not
in
the
body
,
but
in
the
spiryte
,
euen
as
the
lord
vnderstode
by
the
words
of
the
Prophet
.
But
haue
done
vnto
him
what
That
is
hee
suffered
many
thynges
,
hee
was
vndeseruedly
reiected
and
contempned
,
and
also
reproched
with
diuers
slanders
:
As
testifieth
our
sauiour
Christe
,
sayinge
.
Matt●…
Iohn
came
neyther
catinge
nor
drinkinge
,
and
they
saye
,
beholde
he
hath
a
deuyll
.
And
at
the
lengthe
Herode
cut
of
his
head
,
if
not
by
their
procurement
,
yet
at
the
least
by
their
consente
and
willinge
mindes
.
M.
Christ
saith
not
here
,
They
dyd
as
they
ought
to
do
,
or
they
did
what
so
euer
the
lord
commaunded
to
be
done
:
but
he
saythe
,
they
dyd
what
theye
wolde
or
lust
to
do
.
The
lyke
(
saith
hee
)
shall
they
do
to
the
sonne
of
man
.
And
as
they
dyd
nothinge
to
the
sonne
of
man
,
so
did
they
nothinge
to
Iohn
the
Baptiste
,
without
the
wyll
and
sufferance
of
God
:
But
they
for
theyr
partes
,
hadde
not
respecte
or
regarde
vnto
the
wil
of
God
,
but
rather
to
the
fulfilling
of
their
own
wils
and
maliciouse
myndes
,
this
God
vsed
to
the
executing
&
fynishinge
of
his
worke
.
The
lorde
therefore
suffereth
the
wicked
to
do
vnto
saynctes
,
The●●
fetch●…
with●…
bod●●
to
th●●
what
so
euer
theye
wyll
,
as
towchinge
their
bodies
,
and
vseth
their
mynistery
to
the
glory
of
those
that
are
his
:
Wherefore
,
if
the
lyke
happen
vnto
vs
at
this
day
,
let
vs
not
thinke
that
we
are
reiected
and
caste
out
of
God
,
or
that
he
hath
forsaken
vs
.
In
lykewise
also
shall
the
sonne
of
man
suffer
.
C.
He
teacheth
that
it
ought
not
to
seme
a
new
or
vnwonted
thing
,
if
they
reiect
the
master
as
they
dyd
the
seruante
before
.
And
least
any
man
shoulde
be
troubled
by
the
newenes
of
the
thing
,
the
lorde
saith
that
mention
was
made
before
of
this
in
the
Scripture
,
namely
that
as
well
the
redemer
of
the
world
,
as
Helias
his
forerunner
should
suffer
the
repulse
at
the
handes
of
false
and
wicked
teachers
.
For
Marke
addeth
,
They
dyd
vnto
him
what
so
euer
they
shoulde
,
as
it
is
written
of
hym
.
13
Then
the
disciples
vnderstode
,
that
he
spake
vnto
them
of
Iohn
the
Baptist
.
A.
Because
not
onely
in
this
place
,
but
also
in
an
other
place
mention
was
made
of
Helias
,
where
Christe
had
spoken
of
Iohn
the
Baptist
by
name
:
by
this
aunswere
of
Christe
,
the
disciples
easely
vnderstode
what
he
mente
.
14
And
when
they
were
com
to
the
people
,
there
came
to
him
a
certaine
man
kneling
downe
to
him
B.
Luke
saith
that
this
came
to
passe
the
Luke
●…
next
daye
,
as
they
came
downe
the
hill
.
●…arke
.
9.
Marke
declareth
that
the
Scribes
were
disputing
with
the
disciples
.
C.
For
the
Lunatike
child
being
brought
amongest
them
in
the
absence
of
Christ
,
the
Scribes
thought
that
they
had
gotten
good
occasion
to
inueigh
and
speake
euyl
:
and
therfore
prosecuting
the
same
,
they
were
very
earnest
with
the
disciples
&
vrged
them
,
that
if
they
hadde
any
power
to
heale
the
childe
,
●…he
mallice
●…he
scribes
.
they
should
shew
it
.
It
is
likely
that
the
disciples
tried
what
they
could
do
,
but
in
vaine
:
so
that
the
Scribes
as
conquerers
triumphed
:
neither
do
they
onely
deride
&
mocke
the
disciples
,
but
also
proudely
they
inuey
against
Christ
,
as
thoughe
in
the
person
of
his
disciples
,
his
power
wer
abased
.
But
this
their
wicked
dealynge
ioyned
with
ingratitude
,
exceded
maliciously
to
suppresse
so
many
myracles
,
by
the
which
they
had
lerned
of
what
power
&
habilitie
Christ
was
.
For
of
set
purpose
they
sought
to
extinguishe
the
light
sette
before
theyr
eies
.
15
And
sayinge
:
Master
haue
mercy
on
my
son
,
for
he
is
Lunatike
,
and
sore
vexed
,
for
ofte
times
hee
falleth
into
the
fier
,
and
ofte
into
the
water
.
Master
haue
mercy
on
my
son
.
B.
The
father
had
a
feruent
desire
&
greate
care
for
the
health
of
his
son
:
because
as
Luke
sayth
,
he
was
his
only
son
,
whom
in
stede
of
(
haue
mercy
on
my
son
)
hath
(
behold
my
sonne
)
For
he
is
lunatike
.
C.
The
Euangelist
Mark
speaketh
of
an
other
kinde
of
dissease
,
saying
that
this
man
was
dumbe
.
Yet
notwithstanding
these
two
very
well
agre
betwene
them selues
,
that
he
was
dumbe
,
&
at
certaine
times
mad
also
.
●…l●…na●…●●re
.
For
they
are
called
lunatikes
,
which
vnder
the
wane
of
the
Mene
,
haue
eyther
the
falling
sicknes
,
or
els
are
tormented
with
a
giddines
in
the
brayne
.
It
is
a
very
vaine
opinion
which
som
fain
,
saying
that
this
name
was
inuented
by
the
craft
&
subtiltie
of
Sathan
,
that
he
myght
defame
the
good
creatures
of
God
,
for
common
experience
teacheth
that
those
disseases
do
increase
,
&
decrease
accordinge
to
the
course
of
the
mone
:
yet
notwithstandinge
nothinge
staieth
but
that
Sathan
may
ad
his
violent
force
,
to
naturall
meanes
.
It
is
very
probable
that
this
man
was
neither
deaffe
nor
dombe
by
nature
,
but
that
his
tongue
&
eares
were
possessed
of
Sathan
:
then
,
when
the
debillitie
&
weaknes
of
the
braine
&
finnewes
,
made
him
subiecte
to
the
fallinge
sickenes
,
a
worse
euill
was
added
of
sathan
.
Hereupon
it
came
to
passe
that
he
sought
his
owne
destruction
,
that
hee
wolde
lie
rent
,
&
torne
,
and
that
he
wolde
fall
down
like
a
dead
man
For
oft
he
falleth
C.
Let
vs
here
note
the
nature
of
Sathan
:
The
nature
of
Sathan
.
He
is
a
murtherer
,
&
ready
to
destroy
,
&
hath
many
waies
to
hurte
,
were
it
not
that
he
were
staied
&
let
by
the
power
of
God
.
Loke
how
many
infirmities
of
the
fleshe
and
minde
there
are
,
which
we
feele
and
know
to
be
innumerable
,
The
miserable
estate
in
the
which
we
are
set
out
to
moue
vs
to
prayer
.
so
many
dartes
hath
he
alwaies
to
hurt
vs
.
We
ar
worse
than
mad
,
if
our
myserable
estate
&
condition
moue
vs
not
to
prayer
.
And
in
this
apereth
the
inspeakeable
goodnes
of
God
,
namely
,
that
where
as
we
are
subiecte
to
so
many
dangers
,
he
doth
vouchsafe
to
defende
vs
:
specially
if
we
consider
with
how
great
a
desire
the
deuil
our
enemie
is
inflamed
to
hurt
vs
.
But
this
consolation
also
ought
to
come
into
our
mindes
,
that
Christ
came
to
bridel
&
so
restrain
his
furiouse
rage
,
&
that
therfore
we
in
so
many
dangers
,
abide
in
safetie
,
because
the
heuenly
medicine
far
surmounteth
all
our
euils
.
The
care
of
God
for
his
children
.
M.
Here
therfore
the
care
&
prouidence
of
God
appereth
,
in
that
the
child
is
saued
and
preserued
,
so
often
times
beinge
cast
by
the
euill
spirite
into
the
fyer
&
water
;
to
be
destroied
,
for
god
saued
him
&
suffered
not
the
euill
spyrite
to
destroy
him
.
This
is
a
great
comforte
and
consolation
to
the
godly
.
16
And
I
broughte
him
to
thy
disciples
,
and
they
coulde
not
heale
him
.
A.
Why
the
disciples
coulde
not
cast
out
the
deuill
,
we
shall
see
by
and
by
.
17
Iesus
answered
and
said
,
O
faithlesse
and
croked
nation
,
how
longe
shall
I
be
with
you
?
Howe
longe
shall
I
suffer
you
?
bringe
him
hither
vnto
mee
.
Iesus
answered
.
A.
Our
Euangelist
Mathew
pretermitteth
many
thinges
which
are
added
by
Marke
&
Luke
.
O
faythlesse
.
C.
Although
our
sauiour
Christ
seme
to
direct
his
speache
against
the
father
of
the
Lunatike
sonne
,
yet
notwithstandynge
there
is
no
doubt
,
but
that
he
had
respecte
vnto
the
Scribes
.
For
it
is
certain
that
the
rude
and
weake
are
not
here
reprehended
,
The
obstinate
〈◊〉
are
no●…
to
be
forborne
.
but
such
,
as
(
beinge
obstinately
wrapped
in
mallice
)
do
resist
God
.
Therfore
Christ
saith
that
suche
are
vnworthy
to
be
forborne
any
longer
:
&
saith
,
that
he
will
shortly
make
a
dyuorce
&
seperation
betwene
him
&
them
.
There
are
some
which
thinck
it
better
to
directe
these
wordes
to
the
Apostels
onely
,
and
that
because
of
the
woordes
following
in
the
.xx
verse
,
for
your
vnbelefes
sake
&c.
But
the
former
exposition
doth
better
agree
,
that
we
may
knowe
that
the
Scribes
hereby
were
reprehended
.
C.
For
they
went
about
(
as
it
was
said
before
)
to
extinguishe
the
light
set
before
their
eies
.
Again
,
Christ
doth
deale
more
fauourably
with
those
that
are
his
.
And
croked
nation
.
E.
That
is
to
say
,
peruerse
,
froward
,
and
alwaies
bending
from
the
trueth
,
and
so
obstinate
,
that
they
could
not
be
perswaded
in
the
trueth
,
neyther
coulde
abide
or
suffer
them selues
to
be
taught
,
or
perswaded
to
any
thinge
that
was
profitable
for
them
.
Such
dyd
the
Israelites
shew
them selues
to
be
,
in
so
often
murmuringe
against
God
,
in
so
often
rebelling
against
Moyses
and
Aaron
.
whom
,
neyther
those
meruailouse
signes
and
wonders
,
which
were
done
for
their
sauegarde
&
healthe
:
neither
so
horrible
&
feareful
punishments
of
their
rebellion
:
neither
the
inspeakeable
clemencie
&
gentilnes
of
Moyses
,
&
his
infinite
labour
and
dayly
care
for
them
,
coulde
make
to
do
their
duetie
towardes
him
.
These
with
whom
Christe
had
to
do
shewe
forthe
no
lesse
obstinacie
&
crooked
frowardnesse
then
they
.
C.
Wherefore
not
without
cause
doth
our
sauiour
make
exclamation
against
them
,
sayinge
,
that
they
are
no
longer
to
be
borne
withall
,
&
that
he
calleth
them
a
faithles
,
and
croked
nation
.
For
they
bringe
taught
by
so
many
examples
before
should
haue
learned
thus
muche
,
not
to
backebite
and
slaunder
.
How
long
shal
I
be
with
you
?
The
wordes
goinge
before
were
verye
sharpe
,
but
these
are
much
more
sharper
:
for
what
greater
euil
can
happen
vnto
vs
,
then
to
be
forsaken
of
Christ
,
The
louinge
kindenes
of
Christe
.
&
to
be
left
to
dispayre
?
Here
the
lord
Iesus
after
a
sorte
contendeth
with
him selfe
:
for
by
his
goodnes
,
he
greatly
coueteth
to
ouercome
the
mallice
of
the
Scribes
&
of
al
the
people
beside
:
yet
neuertheles
he
reprehendeth
them
as
they
deserued
.
He
went
about
to
bryng
them
vnto
God
:
but
they
were
winding
euery
way
,
&
croked
as
serpentes
,
&
reiected
the
grace
of
their
visitation
with
a
proud
&
careles
minde
.
Hereby
we
see
that
men
must
be
handeled
according
to
their
disposition
&
nature
:
A
cons●…tion
〈◊〉
●…uery
〈◊〉
ought
〈◊〉
for
Christ
delte
not
with
them
alwais
after
one
maner
of
fashion
.
For
he
allured
those
that
were
tractable
with
great
humanitie
,
lifted
vp
the
weake
,
moderatly
also
pricked
forward
the
flow
&
negligent
,
and
spared
not
the
windinge
croked
serpentes
,
whom
he
saw
to
be
incurable
.
They
are
very
vnwise
therfore
which
haue
not
consideration
,
&
temperature
.
Al
scripture
geuen
by
deuine
inspiration
,
is
profitable
to
teache
,
to
improue
,
to
correcte
,
&
to
amende
,
(
as
saith
S.
Paule
)
that
the
man
of
God
may
be
perfect
&
geuen
to
all
good
works
.
2
,
T●●
Yet
notwithstanding
there
is
no
doubte
,
but
that
the
minde
of
Christ
retayned
still
one
kinde
of
moderation
.
These
are
thunderyng
wordes
against
the
vnbeleuing
:
yet
neuertheles
he
was
sory
for
their
wickednesse
.
Bringe
him
hither
.
A.
Although
the
Scribes
which
stode
by
were
vnworthy
to
beholde
&
see
so
wonderfull
a
miracle
,
yet
notwithstandynge
our
sauiour
Christ
(
suche
was
his
clemencie
)
commaundeth
hym
that
was
afflicted
with
so
greuous
a
dissease
,
to
be
brought
vnto
hym
before
them
all
.
18
And
Iesus
rebuked
the
deuill
,
and
hee
departed
out
of
him
,
and
the
child
was
healed
euen
that
same
tyme
.
And
Iesus
rebuked
.
M.
That
is
to
say
he
commaunded
him
:
according
to
the
whiche
we
rede
in
the
8
chapter
going
before
.
Whervpon
the
Euangelist
Mark
more
at
large
expounding
this
,
saith
that
Christ
after
this
maner
spake
vnto
the
spirite
.
Thou
dombe
and
deafe
spirite
,
I
charge
thee
,
Mar●…
come
out
of
him
,
and
enter
no
more
into
him
.
This
reprehension
declareth
a
certaine
indignation
and
anger
of
Christ
against
the
vncleane
spirite
:
&
that
iustly
.
For
how
shold
not
he
which
came
to
saue
al
men
,
be
angry
with
the
spirite
of
perdition
,
&
the
enemie
of
mankinde
?
For
the
more
the
loue
of
Christ
was
toward
mankind
,
the
greter
was
his
hate
against
those
spirites
which
were
the
ennemies
of
the
health
of
mankinde
.
And
he
departed
out
of
.
A.
At
the
power
of
Christ
it
must
nedes
be
,
that
the
power
of
Sathan
be
brought
to
nothinge
.
The
deuilles
(
althoughe
againste
their
wylles
)
are
compelled
to
obey
Christ
:
〈◊〉
deuils
〈◊〉
Christ
.
What
shall
they
do
then
,
whiche
neuer
ceasse
to
resiste
his
power
?
Shal
they
be
stronger
then
hee
?
And
the
childe
was
healed
.
A.
Beholde
now
the
obstinacy
and
peruerse
dealing
of
the
Scribes
is
ouercome
,
by
the
which
they
proudely
triumphed
,
as
thoughe
the
power
of
Christ
were
aswaged
.
19
Then
came
the
Disciples
to
Iesus
secretely
&
said
,
Why
could
not
wee
cast
him
out
?
C.
The
disciples
meruaile
that
the
power
is
taken
from
them
,
with
the
which
they
were
endued
before
(
as
we
may
reade
in
the
.x.
chapter
of
Matthew
)
when
as
by
their
own
salt
they
had
depriued
them selues
of
the
same
.
for
it
followeth
.
20
Iesus
saide
vnto
them
:
Because
of
your
vnbelefe
.
For
verely
I
say
vnto
you
:
If
ye
haue
faith
like
a
graine
of
mustarde
seede
,
ye
shall
saie
vnto
this
mountain
remoue
hence
to
yonder
place
,
and
it
shall
remoue
:
neyther
shall
any
thing
be
impossible
vnto
you
.
Because
of
your
vnbelefe
.
Bu.
Againe
incredulitie
&
hardenes
of
hart
is
condemned
:
moreouer
faith
and
the
great
force
of
the
same
is
commended
vnto
vs
.
●…efecte
of
●…is
the
●…of
euill
.
And
whereas
our
actions
come
not
to
good
ende
,
&
our
matters
haue
not
good
successe
,
it
commeth
by
the
want
&
defect
of
faith
.
Christ
therfore
assigneth
&
imputeth
this
wante
,
to
the
incredulitie
of
the
disciples
.
M.
Hee
saith
not
,
for
the
vnbelefe
of
the
father
of
the
Lunatike
child
,
but
for
your
vnbelef
,
A.
to
the
ende
he
might
stirre
vp
his
disciples
to
aske
the
increase
of
faythe
.
If
ye
haue
fayth
.
M.
By
the
similitude
which
he
bringeth
of
the
grain
of
mustard
seed
,
he
sheweth
the
liuelines
&
efficacye
of
fayth
.
For
that
being
the
least
among
seedes
,
●…th
.
13.
doth
in
short
time
springe
&
shote
vp
aboue
all
other
herbes
:
euen
so
if
faithe
be
liuely
it
dothe
earnestly
shewe
forth
it selfe
,
nothing
shal
be
impossible
vnto
it
,
it
shal
ouercome
al
thinges
:
●…ely
saith
for
it
seketh
to
do
nothing
,
but
that
which
pertaineth
to
the
glory
of
God
:
&
what
soeuer
it
taketh
in
hande
,
it
is
certainely
perswaded
that
the
lorde
wyll
finishe
it
,
for
the
which
it
praieth
continually
.
But
lest
any
man
sholde
by
&
by
gather
(
as
certaine
peruerse
men
do
)
that
whosoeuer
hath
faith
as
a
graine
of
mustarde
sede
,
may
remoue
mountains
,
and
do
al
thinges
els
:
and
say
,
we
beleue
,
therfore
we
are
able
to
do
all
thinges
,
yea
if
nede
be
,
to
remoue
mountaines
,
&
also
to
cast
out
euyl
spirites
:
we
must
note
of
what
faith
the
lord
speaketh
here
.
Three
kindes
of
fayth
.
1.
A
historicall
fayth
.
Let
vs
vnderstand
therfore
,
that
there
are
thre
kindes
of
faith
.
The
first
is
that
,
by
the
which
certaine
thinges
are
beleued
to
be
suche
as
they
are
declared
to
be
in
the
Scriptures
:
as
in
Scripture
we
here
that
ther
is
one
God
,
being
omnipotent
,
&
the
creator
of
all
thinges
,
2.
A
iustifyinge
fayth
.
this
faith
is
called
an
hystoricall
faith
.
The
seconde
is
that
,
by
the
whiche
we
beleue
the
promises
of
God
,
&
apprehende
the
mercy
&
grace
of
God
in
Christ
Iesu
.
this
faith
is
said
to
be
a
iustifing
faith
.
The
third
is
that
,
3.
A
fayth
of
myracles
,
or
a
perticuler
fayth
.
by
the
which
a
man
doth
firmely
beleue
that
there
is
nothinge
impossible
vnto
God
:
&
the
minde
caried
by
a
certain
inspiration
of
the
spirite
,
to
do
meruailouse
thinges
.
&
this
is
called
the
faithe
of
myracles
.
The
fyrste
kinde
of
faith
is
most
general
,
in
so
much
that
it
pertaineth
euen
to
the
wicked
:
with
the
which
faith
also
Sathan
is
indued
,
as
appereth
by
the
woordes
of
the
Apostell
,
Iames.
2.
Thou
beleuest
that
there
is
one
God
thou
doest
wel
,
the
deuils
also
beleue
and
tremble
.
The
second
kinde
of
faith
pertayneth
onely
to
the
elect
&
chosen
of
God
,
as
witnesseth
the
Apostell
Paule
in
his
epistell
to
Titus
:
Titus
.
●…1
by
the
whiche
faithe
we
are
made
members
of
Christes
bodye
,
&
are
saued
:
of
this
faith
Christ
speketh
not
here
:
neither
do
al
they
that
haue
the
same
,
worke
myracles
straighte
waye
.
The
thirde
kinde
of
faith
pertaineth
to
certaine
Christians
,
&
that
not
at
al
times
,
but
it
hath
a
certaine
time
,
and
a
certaine
consideration
also
.
A.
This
faith
may
also
be
called
a
particuler
or
special
faith
.
And
it
is
no
doubte
a
singular
gift
of
the
holy
ghost
,
1.
Cor.
12.
as
s
.
Paule
teacheth
sayinge
,
To
some
faythe
is
geuen
by
the
same
spirite
.
the
which
truely
can
not
be
saide
of
the
iustifying
faith
,
which
pertaineth
not
to
a
certaine
only
,
but
to
all
the
electe
and
chosen
of
God.
This
faith
saueth
no
man
,
neyther
doth
it
chaunge
the
hartes
of
men
:
and
therfore
it
is
suche
a
faithe
as
is
geuen
also
to
the
wicked
.
M.
And
therefore
we
haue
already
heard
in
the
.vii.
chapter
goynge
before
,
how
the
wicked
at
the
day
of
iudgement
shall
say
vnto
Christ
,
Matth.
7.
Lorde
,
Lord
,
haue
not
we
prophesied
in
thy
name
,
and
by
thy
name
caste
out
deuilles
,
and
done
many
miracles
throughe
thy
name
?
To
whom
it
shal
be
answered
,
I
neuer
knew
you
:
depart
from
me
ye
that
worke
iniquitie
.
C.
And
in
an
other
place
the
Apostel
Paull
sayth
,
2.
Cor.
13
If
I
haue
all
faythe
,
so
that
I
can
remoue
mountaines
,
and
haue
no
loue
:
it
is
nothing
.
Of
this
fayth
Chryst
speaketh
here
,
when
he
sayth
,
If
ye
haue
fayth
lyke
a
graine
of
mustarde
seede
.
Ye
shall
say
vnto
this
mountaine
.
B.
By
the
remouinge
of
mountaines
,
he
vnderstandeth
euery
hard
thing
,
yea
,
such
thinges
as
are
impossible
to
nature
:
not
because
the
faithful
must
therfore
remoue
mountaines
:
although
in
dede
they
could
do
it
,
or
any
other
thing
more
impossible
to
the
force
of
nature
,
if
so
be
the
same
did
pertaine
to
the
settinge
forth
of
the
glory
of
God
.
For
the
faithefull
are
so
addicted
to
the
glory
of
God
,
The
faythful
man
wissheth
nothing
contrary
to
the
glory
of
God
,
and
the
proffyte
of
his
neighboure
.
&
to
the
profyte
of
theyr
neighbours
,
that
they
can
wishe
for
nothing
,
but
as
those
two
thinges
do
moue
them
:
wherefore
they
wil
neyther
remoue
mountaines
,
nor
do
any
other
thing
,
of
the
which
they
are
not
certain
that
it
wil
make
to
the
proffite
of
men
,
&
to
the
glory
of
god
.
Paule
also
(
as
we
shewed
a
littel
before
)
brought
in
the
remouing
of
mountaines
for
the
greatteste
myracle
.
1.
Cor.
13.
C.
It
is
certaine
therfore
,
That
speache
is
called
Hyperbollicall
when
we
aduaunce
or
depresse
,
any
thinge
out
of
measure
.
that
this
is
a
Hyperbollycal
kinde
of
speaking
,
when
Christ
saithe
,
that
by
faith
a
man
maye
remoue
mountaines
&
trees
.
Notwithstanding
this
is
the
effecte
and
somme
of
his
wordes
,
that
God
wil
neuer
faile
vs
,
if
so
be
that
wee
open
the
gate
&
geue
passage
to
his
grace
.
And
yet
,
he
meaneth
not
that
God
wyll
geue
what
soeuer
commeth
rashly
into
our
mind
,
or
mouth
,
when
as
there
is
nothing
more
contrary
to
faith
,
then
to
follow
the
folishe
&
rashe
desires
of
the
flesh
:
for
who
soeuer
is
indued
with
a
true
faithe
,
desyereth
&
wissheth
nothinge
contrary
to
the
wyll
of
God
.
This
modestie
and
sobrietie
therfore
must
alwaies
be
kepte
,
that
we
desire
no
more
then
that
which
is
promised
vnto
vs
:
and
that
also
we
directe
our
prayers
according
to
the
rule
geuen
vnto
vs
.
If
any
man
do
obiect
&
say
that
the
disciples
knewe
not
whether
it
was
the
lordes
pleasure
to
heale
the
lunatike
person
:
we
answere
that
their
ignorance
came
through
their
owne
falte
.
For
Christ
(
as
it
was
said
before
)
speaketh
here
of
a
speciall
faith
,
the
whiche
fayth
,
as
matter
&
occasion
seruid
,
had
his
secret
and
inward
instructions
.
And
this
is
that
faith
which
Paule
speakethe
of
in
that
place
,
whiche
we
haue
twise
cited
before
.
How
commeth
it
to
passe
then
,
that
the
Apostels
wante
the
power
of
the
holy
ghoste
,
which
they
had
receyued
before
to
do
myracles
,
but
onely
because
by
their
owne
negligence
,
they
hadde
extinguished
the
same
?
But
where
as
Christe
spake
of
the
particuler
fayth
,
according
to
the
circumstance
of
the
place
,
it
is
extended
to
the
comon
faithe
of
the
whole
churche
.
21
Howbeit
,
this
kind
goeth
not
out
,
but
by
praier
&
fasting
.
Howbeit
this
kinde
.
Chr.
Some
vnderstand
this
to
be
spoken
vniuersally
of
al
maner
of
euyll
spirites
:
M.
Othersom
vnderstand
it
onely
of
the
chiefe
spirites
,
which
are
not
cast
out
but
by
fasting
&
prayer
.
A.
This
later
opynion
is
more
firme
&
true
then
the
fyrst
,
C.
because
when
Sathan
hath
taken
sure
holde
,
&
ful
possession
,
and
rangeth
at
his
pleasure
,
the
victory
and
conquest
wil
be
more
difficulte
and
harde
,
and
therefore
we
must
fight
with
all
our
strengthe
.
But
by
prayer
and
fastinge
.
C.
We
must
here
diligently
note
,
that
the
disciples
askinge
why
the
deuill
gaue
not
place
vnto
them
,
he
answereth
,
Fayth●…
more
〈◊〉
then
f●…
and
p●…
saying
that
he
wold
not
because
of
their
vnbelefe
,
to
the
ende
we
might
knowe
that
al
force
&
power
is
attributed
vnto
fayth
,
and
not
vnto
fasting
&
prayer
.
For
when
this
fayth
praieth
earnestly
,
it
requireth
fastyng
,
accordyng
to
the
nature
of
trew
prayer
,
that
is
to
saye
,
a
ceassynge
from
all
worldely
and
fleshely
busynes
.
Wheruppon
the
Lorde
in
effecte
maketh
this
aunswere
to
his
disciples
,
You
being
young
coniurers
dare
presume
to
encounter
with
the
deuill
without
a
firme
and
constant
faith
,
&
ye
go
to
ioyne
with
him
as
with
a
tryffelinge
and
dallyinge
fighte
:
but
truelye
,
ye
haue
to
do
with
a
puissante
Antagonista
,
and
stronge
ennemie
,
who
can
not
lightly
be
ouercom
,
but
with
great
fortitude
.
●…yer
hel●…
Faythe
,
〈◊〉
fastynge
●…er
.
Therfore
your
fayth
should
haue
ben
stirred
vp
by
prayer
:
and
because
ye
are
slowe
and
colde
to
praie
,
ye
shoulde
haue
taken
fasting
vn
,
to
you
,
as
an
ayde
and
helpe
thereunto
.
Hereby
it
is
euident
howe
ridiculous
the
Papistes
grounde
their
remedy
and
medicine
in
fasting
,
to
expell
deuylles
,
when
as
the
lorde
referreth
it
to
no
other
ende
,
than
to
kyndell
the
heate
of
prayer
.
But
the
worlde
here
hath
euer
erred
and
bene
deceyued
.
For
men
haue
thoughte
that
fastinge
hath
ben
a
worke
meritoriouse
:
and
that
of
longe
tyme
.
For
this
is
the
sayinge
of
Hipocrites
(
as
may
appere
by
the
wordes
of
the
Prophete
)
,
●…y
.
58.
Wherfore
fast
wee
(
saye
they
)
and
thou
seest
it
not
?
we
put
our
liues
in
straightnesse
,
&
thou
regardest
it
not
.
Their
errour
therfore
is
doubble
,
because
they
thinke
theyr
fastinge
to
be
meritoriouse
,
and
acceptable
also
,
withoute
the
trewe
pietie
of
the
harte
.
for
there
is
no
merite
in
our
workes
,
neither
is
fasting
of
it selfe
so
acceptable
,
as
this
whiche
the
lorde
requireth
sayinge
,
Honour
thy
father
and
thy
mother
.
And
this
is
the
cause
that
the
almighty
sayth
thus
by
the
mouthe
of
the
Prophete
Esay
.
Thinke
ye
this
fast
pleaseth
mee
,
〈◊〉
,
58.
that
a
man
should
chasten
him selfe
for
a
day
,
and
to
wrythe
his
heade
aboute
like
a
hoope
,
and
to
lye
vppon
the
earthe
in
a
heary
clothe
?
Shoulde
that
be
called
fastinge
,
or
a
day
that
pleaseth
the
Lord
?
Dothe
not
this
fasting
rather
please
me
,
that
thou
lose
him
out
of
bondage
,
that
is
in
thy
daunger
?
that
thou
breake
the
othe
of
wicked
bargaines
?
that
thou
lette
the
oppressed
go
free
,
and
take
from
them
all
maner
of
burthens
?
to
deale
thy
bread
to
the
hungry
,
and
bringe
the
poore
wandering
home
into
thy
house
.
&c.
Wherfore
abstaining
from
meate
,
〈◊〉
ende
of
●…inste
.
drincke
,
and
the
affections
of
the
flesshe
is
but
a
preparatiue
and
meane
,
to
make
vs
apte
to
pray
:
for
it
is
as
a
certayne
rudiment
and
childishe
instruction
,
for
our
infyrmitie
and
externall
exercise
.
So
that
fastynge
is
a
seruante
to
prayer
,
and
a
meane
to
make
the
same
more
feruent
.
And
thus
dothe
the
Scripture
speake
of
prayer
.
22
While
they
were
occupied
in
Galile
,
Iesus
saith
vnto
them
:
it
will
com
to
passe
,
that
the
sonne
of
man
shall
be
betraied
into
the
handes
of
men
.
While
they
were
occupied
.
C.
The
nearer
that
Christes
deathe
approched
,
the
oftener
he
admonished
his
disciples
,
least
that
sorrowefull
shewe
shoulde
quayle
theyr
fayth
Christ
spake
these
wordes
immediately
after
he
had
wrought
the
myracle
:
for
Marke
saith
,
that
they
departed
thence
,
and
tooke
their
iorneye
throughe
Galile
,
and
wold
not
that
any
man
should
know
of
it
.
for
he
was
fully
determined
to
com
to
Hierusalem
at
the
solemne
feast
day
,
because
he
shold
suffer
the
Easter
following
.
It
wyll
come
to
passe
that
the
sonne
of
.
B.
This
is
nowe
the
thirde
time
that
oure
sauyoure
Christ
admonisheth
his
disciples
of
this
matter
.
Reade
the
.xvi.
chapter
goinge
before
,
the
.xxi
,
verse
.
23
And
they
shal
kill
him
.
and
the
third
daye
shall
hee
ryse
againe
.
And
they
were
excedinge
sory
.
And
they
weye
exceding
sory
.
C.
The
Euangelist
Luke
sheweth
the
cause
why
they
were
so
sorrowful
saying
:
Luke
.
9.
But
they
wist
not
what
that
word
ment
,
&
it
was
hidden
from
them
,
that
they
vnderstode
it
not
.
And
they
feared
to
aske
him
of
that
sayinge
,
Therefore
althoughe
they
had
ben
before
admonished
of
this
matter
,
yet
notwithstanding
they
are
no
lesse
troubled
than
if
they
had
neuer
heard
of
the
same
.
Of
such
force
is
an
opinion
conceyued
,
that
euen
in
the
most
clere
&
manifest
light
,
it
blindeth
the
minde
.
The
Apostels
imagined
that
the
state
of
Christes
kingdome
shold
be
delectable
&
pleasant
:
they
thoughte
the
so
sone
as
he
was
known
he
should
be
receiued
with
the
consent
of
all
men
:
there
was
nothinge
semed
more
incredible
,
than
that
the
hie
priestes
,
Scribes
,
&
seniours
of
the
people
shold
be
enemies
vnto
him
.
Therefore
they
being
before
in
error
,
refused
what
soeuer
was
spoken
contrarye
to
the
same
.
For
Marke
saithe
,
that
they
knew
not
what
the
lord
ment.
But
how
cometh
it
to
passe
,
that
they
are
thus
ignorant
,
when
as
Christ
speaketh
so
plainly
and
euidently
vnto
them
,
but
because
one
vaine
opinion
blinded
their
mindes
.
And
where
as
they
durst
not
be
so
bold
to
aske
any
farther
question
,
it
may
be
that
they
wer
stayed
by
a
certaine
reuerence
,
and
also
by
the
grosse
&
absurde
opinion
,
with
the
which
they
were
made
amased
.
But
this
shamefastnesse
and
reuerence
was
not
al
together
commendable
,
because
it
incresed
their
doubte
&
wicked
sorrowe
.
Notwithstanding
the
sede
of
godlines
whiche
was
sowen
in
their
myndes
,
dyd
more
stay
them
from
departing
from
the
schole
of
Christ
,
than
dyd
the
pure
knowledge
of
the
trueth
.
For
they
had
a
certaine
beginninge
of
fayth
and
trewe
vnderstandinge
graffed
in
them
:
but
they
had
not
learned
so
farre
as
to
knowe
the
nature
of
the
kingdome
of
God
,
and
the
promysed
renouation
in
Christe
.
Hereby
wee
gather
what
praise
and
dispraise
they
deserued
.
M.
If
the
Apostelles
had
vnderstode
those
thinges
whiche
he
spake
vnto
them
,
they
woulde
not
haue
so
greately
sorrowed
.
For
Christe
sayth
in
an
other
place
,
Iohn
.
16.
if
ye
loued
mee
,
ye
would
greatly
reioyce
,
because
I
go
vnto
the
father
,
for
the
father
is
greatter
than
I.
Iohn
.
14.
And
in
an
other
place
.
It
is
good
for
you
that
I
go
away
They
sorrowed
when
mention
was
made
of
his
death
:
they
considered
not
the
glory
of
his
resurrection
:
they
knew
not
the
mistery
of
his
crosse
.
This
admonition
trewely
did
not
proffite
them
by
and
by
,
but
after
a
while
it
did
profite
them
greatly
.
The
death
of
Christ
and
his
glorious
assention
must
be
ioyned
together
.
Wherefore
let
vs
here
learne
,
that
whensoeuer
mention
is
made
of
the
death
of
Christ
,
to
remember
his
gloriouse
triumphe
,
&
ascention
into
heauen
,
which
bringe
vnto
vs
a
newe
lyfe
.
24
And
when
they
were
come
to
the
cittie
of
Capernaum
,
they
that
vse
to
receiue
tribute
moneye
,
came
to
Peter
and
saide
:
Dothe
your
maister
paye
tribute
?
And
when
they
were
come
.
C.
First
of
all
,
we
muste
note
the
ende
and
scope
of
this
historie
:
namelye
that
Christ
by
payinge
tribute
,
willingly
declared
his
subiection
,
accordynge
to
the
forme
of
a
seruante
,
whiche
he
toke
vpon
him
,
without
constraint
or
necessitie
,
and
abased
him selfe
of
his
owne
free
and
voluntary
submission
,
to
the
ende
the
world
might
iudge
of
him
,
as
of
a
common
man
.
Cryb●…
But
the
manner
of
payinge
was
that
euery
man
shoulde
chose
a
cittie
(
as
a
certaine
habitation
)
in
the
whiche
he
would
be
cessed
.
There
is
no
doubt
therfore
,
but
that
Chryste
came
to
Capernaum
,
as
to
his
owne
cittie
,
to
pay
tribute
.
They
that
vse
to
receyue
tribute
.
C.
This
trybute
was
not
for
tolle
,
neyther
for
passage
,
nor
ferrye
,
but
it
was
a
yerely
trybute
,
whiche
was
laied
vpon
the
Iewes
,
by
the
whiche
they
were
constrayned
to
pay
that
vnto
tyrantes
,
which
they
were
wonte
to
paye
vnto
God
onely
.
For
we
knowe
that
this
trybute
was
prescribed
vnto
them
in
the
lawe
,
where
it
is
sayde
:
Thus
muche
shall
euery
man
geue
,
Exod●●
that
goeth
into
the
nomber
:
halfe
a
sicle
after
the
sicle
of
the
sanctuary
:
a
sicle
is
twenty
halfepence
.
Nowe
when
the
kinges
of
Asia
had
brought
this
tribute
vnto
them selues
,
the
Romaynes
by
their
example
encroched
the
same
.
So
that
the
Iewes
beinge
as
it
were
alienate
from
the
empire
and
gouernement
of
God
,
payde
to
prophane
Tyrantes
,
the
holy
tribute
appoynted
and
commanded
in
the
lawe
.
Christ●…
iecte
to
〈◊〉
●…bute
.
But
it
might
seme
very
absurde
,
that
Christe
whiche
came
to
redeme
the
people
,
shold
not
be
free
from
tribute
.
To
the
ende
he
might
take
away
this
offence
,
he
teacheth
by
plaine
wordes
,
that
he
did
it
of
his
voluntary
wyl
onely
and
proueth
the
same
by
a
myracle
:
because
he
coulde
exempte
him selfe
from
earthely
gouernemente
,
whiche
ruled
the
sea
and
the
fyshes
therin
.
A.
As
towching
the
somme
&
value
of
this
tribute
,
The
val●…
〈◊〉
a
sycle
.
we
must
knowe
that
a
sicle
was
a
pece
of
money
in
value
worthe
fouer
grotes
,
equiualent
with
that
whiche
is
called
Stater
:
wherefore
the
halfe
parte
of
this
sicle
,
is
two
grotes
,
that
is
to
say
,
the
fifth
part
of
a
frenche
crowne
,
as
they
went
in
Fraunce
,
as
very
exactely
declareth
the
learned
maister
William
Budeus
,
in
his
booke
de
Asse
.
Because
therefore
euery
man
was
leuied
and
ceassed
at
twoo
grotes
,
the
receyuers
of
the
same
asked
Peter
whether
his
master
payed
the
same
,
sayinge
:
Dothe
your
master
pay
tribute
?
M.
C
It
is
lykely
that
these
exactours
of
trybute
did
aske
the
disciple
,
as
concernyng
his
master
,
for
some
subtill
deceit
,
and
euyl
intente
:
to
see
if
they
coulde
fyshe
out
that
matter
,
whiche
the
Scribes
and
Phariseies
angled
for
,
in
the
.xxii.
chapter
followinge
:
namely
whether
he
wolde
deny
the
aucthoritie
of
Cesar
.
Christ
therefore
was
here
sharply
reproued
by
the
exactours
of
trybute
,
as
thoughe
he
had
denied
the
common
right
.
But
as
those
kind
of
men
were
contumeliouse
,
so
opprobriously
they
execute
their
office
For
Christ
hauinge
no
certaine
restinge
place
,
they
come
vnto
him
,
and
demanded
whether
he
wyll
answere
to
the
lawes
,
he
goinge
from
place
to
place
,
as
an
vncertayne
gueste
.
for
euery
man
was
appoynted
to
pay
tribute
in
his
owne
Cittie
.
But
the
answere
of
Peter
very
modestly
excuseth
the
matter
to
please
and
contente
them
.
25
He
saide
yea
.
And
when
he
was
com
into
the
house
,
Iesus
preuented
him
,
saying
.
What
thinkest
thou
Symon
?
of
whom
do
the
kinges
of
the
earthe
take
tribute
or
tolle
?
of
their
children
or
of
strangers
?
He
sayde
:
yea
.
C.
Hee
paieth
,
and
wil
pay
,
sayth
Peter
.
Wherby
we
may
gather
that
Christ
before
accordinge
to
the
maner
and
custome
payed
tribute
,
because
Peter
promyseth
the
same
,
as
a
thinge
vndoubted
.
A.
And
it
is
lykely
that
Christe
came
to
Capernaum
,
as
to
his
owne
cittie
,
to
pay
tribute
(
as
it
is
sayde
before
)
to
declare
his
voluntary
submission
.
C.
But
wheras
they
demaunde
it
of
Peter
,
rather
than
of
any
other
of
the
disciples
,
wee
Iudge
that
it
was
done
,
because
Christ
dwelte
with
him
.
for
if
they
hadde
ben
all
of
one
house
,
the
exaction
had
ben
comon
to
them
all
.
The
Papistes
therefore
very
fondely
vppon
this
place
,
affirme
that
Peter
was
equall
in
dignitie
with
Christ
.
Hee
chose
him
say
they
,
to
be
his
viccar
,
and
gaue
him
due
honoure
,
whom
,
(
in
payinge
tribute
)
he
made
equal
to
him selfe
.
Trewly
by
this
reason
they
make
all
the
vycars
of
Christe
to
be
swineherdes
,
Pope
by
●…lace
●…th
hym
●…o
be
a
●…hearde
.
and
all
swyneheardes
to
be
Christes
vycars
,
for
they
payed
trybute
as
well
as
Peter
,
or
Christe
.
But
if
the
dignitie
,
and
supremacie
of
Peter
appered
in
payinge
tribute
,
how
commeth
it
to
passe
that
the
Pope
,
being
Peters
successour
refuseth
to
pay
tribute
?
and
why
dothe
hee
make
Cesar
to
paye
trybute
vnto
hym
?
Thus
trewely
dothe
their
foolishenes
declare
it selfe
,
whiche
according
to
their
owne
affections
depraue
the
Scriptures
.
And
when
he
was
come
into
the
house
.
M.
Som
thyncke
that
this
howse
belonged
vnto
Christ
:
whose
opinion
is
refuted
by
the
wordes
of
Christ
him self
,
saying
.
Matth.
8.
Foxes
haue
holes
,
&
the
foules
of
the
ayre
haue
neastes
,
but
the
sonne
of
man
hathe
not
where
to
rest
his
heade
.
It
is
more
credible
therfore
that
this
was
Peters
house
.
Math.
8.
Marke
.
1
Luke
.
4.
For
it
is
euident
by
the
eight
chapter
goinge
before
,
that
Peter
had
a
house
with
Andrew
his
brother
in
this
Citie
Capernaum
.
Iesus
preuented
him
sayinge
.
It
is
lyke
that
Peter
was
about
to
speake
vnto
Iesu
,
as
concerninge
this
matter
,
but
hee
,
not
taryinge
for
Peters
talke
,
preuenteth
hym
.
C.
In
the
whiche
Christ
shewed
a
playne
token
of
his
diuinitie
,
declaringe
that
nothinge
was
hidden
from
him
.
Of
their
chyldren
,
or
of
strangers
?
E.
Christe
putteth
not
this
worde
Children
,
for
subiecttes
,
least
he
shoulde
saye
in
vayne
,
Then
are
the
children
free
:
by
the
whiche
wordes
he
teacheth
that
he
is
a
kinges
sonne
.
26
Peter
saith
vnto
him
:
of
Strangers
.
Iesus
saith
vnto
him
:
Then
are
the
children
free
.
Of
Strangers
.
A.
That
is
of
those
which
pertaine
not
to
the
honour
of
the
kynges
maiestie
,
or
which
are
not
so
nere
of
bloudde
to
kinges
.
Then
are
the
children
free
.
C.
To
what
ende
do
the
woords
of
Christ
here
tende
?
Doth
he
speake
this
to
the
ende
he
might
make
hym
and
his
free
from
subiection
of
the
law
?
So
some
do
expounde
it
,
that
christians
are
free
by
ryght
:
but
notwithstandinge
to
be
subiecte
to
common
politike
gouernment
:
because
otherwise
humane
societie
can
not
be
maintained
.
But
there
is
yet
an
other
&
more
symple
meaninge
of
this
place
.
For
,
because
it
was
daungerouse
,
least
the
disciples
should
thinke
that
Christ
came
in
vaine
,
because
in
paiinge
of
trybute
he
did
after
a
sort
take
awaye
the
hope
of
delyueraunce
he
dothe
symplelye
affyrme
that
he
doth
therefore
paye
trybute
,
because
he
wolde
willingly
abstayne
from
his
owne
right
and
power
.
Whereby
it
may
be
gathered
,
that
nothinge
of
his
kingedome
was
diminyshed
.
Bu.
For
thus
he
semeth
to
argue
,
All
kinges
sonnes
are
free
from
paying
of
trybutes
.
But
I
am
a
kinges
sonne
,
my
father
beinge
the
heauenly
kynge
of
kinges
,
accordinge
to
my
deuine
nature
,
and
according
to
my
humain
nature
the
sonne
of
Dauid
the
gloriouse
kynge
.
Therefore
I
am
free
from
the
tributes
of
kinges
.
Question
.
But
why
doth
he
not
openly
chalenge
that
which
is
his
owne
,
seing
that
his
maiestie
was
vnknowen
to
the
demaunders
of
trybute
?
For
although
his
kingedome
were
spirituall
,
and
hee
the
sonne
of
God
,
yet
notwithstandinge
hee
was
the
heyre
of
the
whole
world
,
vnder
whose
feete
al
thinges
were
put
.
It
may
be
answered
.
That
kynges
were
not
set
in
authoritie
,
Response
.
neyther
lawes
ordeined
by
God
,
that
he
which
is
the
sonne
of
God
,
should
be
in
the
same
bondage
that
other
men
are
in
:
notwithstandinge
he
of
hys
owne
free
will
,
tyl
the
glory
of
his
kingdome
was
reuealed
,
The
humilytie
of
Christ
.
became
as
a
seruant
and
was
obediente
in
all
thinges
.
This
place
hath
the
Pope
very
folishly
abused
,
to
the
ende
he
might
make
his
clergy
frée
from
the
lawes
.
As
though
truely
the
shauinge
of
their
crownes
,
The
Pope
abuseth
this
place
.
made
theim
the
sonnes
of
God
,
and
free
from
tribute
and
tolle
.
But
truely
the
purpose
of
Christe
was
nothinge
elles
than
to
challenge
to
him selfe
the
honour
of
a
kynges
sonne
,
to
the
ende
he
might
be
priuileged
,
&
free
from
the
common
lawe
.
The
error
of
the
Anabaptistes
.
Wherefore
the
Anabaptistes
also
very
ignorantly
wreste
these
woordes
of
our
Sauiour
,
to
take
awaye
pollitike
order
and
gouernement
.
27
Notwithstanding
least
we
should
offende
them
,
go
thou
to
the
sea
,
and
caste
an
angle
,
and
take
the
fishe
,
that
first
commeth
vp
:
and
when
thou
hast
opened
his
mouthe
,
thou
shalte
finde
a
pece
of
twenty
pence
:
that
take
,
and
geue
vnto
them
for
me
and
thee
.
Notwithstandinge
least
we
offend
.
M.
It
may
be
demaunded
in
what
thinge
they
shold
offende
.
Question
.
Surely
leaste
they
shoulde
geue
occasion
of
suspition
of
rebellion
and
sedition
,
Responce
.
and
be
as
it
were
the
authours
of
troubling
the
kingdome
.
For
otherwise
the
Iewes
woulde
not
willingely
haue
borne
that
seruitude
of
tribute
:
and
many
of
them
wold
openly
haue
resisted
the
Romaines
,
as
we
maye
see
in
Iosephus
,
and
therefore
it
came
to
passe
that
Christ
was
accused
of
this
matter
before
Pilate
Therefore
leaste
there
shoulde
be
in
hym
any
shewe
or
token
of
a
seditious
minde
,
Suspi●…
Rebelli●…
must
be
●…ded
.
he
wold
not
do
that
which
he
might
haue
done
.
And
cast
an
angle
.
C.
Although
we
graunte
that
Christ
had
not
alwaies
plenty
of
money
,
yet
notwithstandinge
wee
must
not
thincke
that
neede
constrained
him
to
commande
Peter
to
do
this
thing
:
but
rather
that
hee
dyd
it
to
the
ende
by
a
myracle
he
might
declare
him selfe
to
be
the
lorde
of
all
,
and
that
he
had
not
onely
men
,
but
also
the
wilde
vntamed
fyshes
,
tributory
vnto
hym
.
And
we
reade
that
this
was
doone
but
once
onelye
,
because
one
document
was
sufficient
.
And
when
thou
hast
opened
his
mouth
.
M.
Here
we
must
note
and
waye
the
argument
&
proofe
of
Christes
diuinitie
,
in
that
hee
knoweth
the
secretes
of
the
sea
,
and
ruleth
the
fyshes
that
swymme
in
the
depe
,
and
causeth
the
fyshe
here
mentioned
to
come
to
Peters
hooke
.
For
seing
that
he
had
declared
him selfe
to
be
the
kynge
of
all
,
and
to
be
the
naturall
sonne
of
God
,
it
was
necessary
that
he
should
shew
som
token
of
the
same
to
Peter
,
by
some
dede
or
signe
,
to
the
ende
he
might
be
acknowledged
to
be
the
Lorde
of
all
thinges
,
and
of
the
fyshes
of
the
sea
also
.
That
take
,
and
geue
vnto
them
for
thee
and
mee
,
A.
Wee
haue
already
declared
that
the
Papistes
vppon
this
place
do
very
fondely
gather
the
supremacy
of
Peter
,
because
that
Peter
is
ioyned
vnto
Christe
in
payinge
tribute
.
They
consider
not
that
Peter
was
a
cittezen
of
that
cittie
,
and
that
therfore
he
was
constrained
to
paye
trybute
in
that
place
.
The
.xviii.
Chapter
.
AT
the
same
time
came
the
disciples
vnto
Iesus
,
sayinge
:
Who
is
the
greatteste
in
the
kingdome
of
heauen
.
At
the
same
tyme
.
C.
By
the
other
two
Euangelists
,
whiche
wrote
this
historye
,
it
appereth
that
the
Disciples
came
not
of
their
owne
frewyll
vnto
Christ
,
but
when
they
had
priuily
disputed
in
the
way
,
their
secret
talk
&
whispering
was
bewrayed
.
And
there
is
no
absurditie
at
all
in
this
,
that
Matthewe
makinge
hast
to
the
aunswere
of
Christ
,
sheweth
not
the
whole
order
of
the
historie
,
but
lettinge
passe
the
beginninge
,
briefely
sheweth
why
Christe
reproued
the
foolishe
desyre
of
Supremacy
in
his
disciples
.
But
forsomuch
as
Christ
inquired
of
their
secrete
talke
,
and
constrayned
his
disciples
to
confesse
that
the
thinge
whiche
they
wisshed
for
,
●…tion
.
was
suppressed
,
we
are
taughte
to
beware
&
take
hede
of
al
secrete
emulation
and
desire
to
excell
.
Further
we
must
note
the
circumstance
of
the
tyme
:
the
foreshewinge
of
death
had
made
them
sorrowful
and
heauy
:
yet
notwithstandinge
they
being
as
it
were
ful
of
toyes
,
and
drunke
with
the
poetical
Nectar
,
do
contend
by
and
by
for
the
principallitie
.
Howe
could
it
be
that
suche
sorrowe
and
care
,
should
so
sodeinly
vanishe
awaye
out
of
their
myndes
,
if
that
men
were
not
by
nature
too
muche
geuen
to
Ambition
,
that
forgettinge
the
present
warre
and
fyghte
,
triumphe
before
the
victory
?
Wherefore
if
the
Apostels
so
sone
forgat
the
sermon
of
Christ
,
so
lately
made
vnto
them
,
what
shal
happen
vnto
vs
,
if
we
leauinge
the
meditation
of
the
crosse
,
geue
and
addict
our
selues
to
sluggishenesse
,
to
negligence
,
and
to
vaine
speculations
.
Who
is
the
greattest
in
the
kingdome
of
heauen
.
E.
The
Greeke
texte
hath
the
comparatiue
,
for
the
superlatiue
degree
:
as
thus
,
Who
is
great
in
the
kingdome
of
heauen
.
C.
This
disputation
as
concerninge
the
supremacy
,
arose
not
hereupon
,
the
Christ
for
him self
and
Peter
,
payde
the
tribute
(
as
many
thincke
)
because
the
same
began
before
they
came
to
Capernaum
:
but
because
he
spake
vnto
them
of
his
deathe
and
resurrection
,
with
many
wordes
as
they
were
in
the
waye
,
and
also
comforted
them
,
they
being
ignorant
what
his
resurrection
was
,
(
excepte
it
shoulde
be
a
certaine
possession
,
and
renewing
of
the
kingdome
:
)
therfore
they
began
this
disputation
.
M.
For
the
Apostels
did
not
contend
or
dispute
of
the
heauenly
kingdome
to
come
,
but
of
suche
a
kyngdome
whiche
they
thoughte
shoulde
be
in
this
shorte
life
,
according
to
the
maner
of
the
kingdomes
of
this
world
:
as
concerning
the
whiche
kyngedome
they
questioned
with
hym
,
after
his
resurrection
,
saying
:
Lorde
wilt
thou
at
this
tyme
,
Actes
.
1.
restore
againe
the
kyngedome
of
Israell
?
C.
Therefore
they
omittyng
the
occasion
of
sorrowe
and
heauines
,
drawe
vnto
theym selues
that
whiche
was
spoken
of
his
resurrection
:
wherupon
amonge
the
secure
and
carelesse
,
this
contention
arose
.
And
because
they
flee
from
the
former
part
of
doctrine
,
which
is
sower
and
bytter
to
the
fleshe
,
God
suffereeh
them
to
be
seduced
,
and
to
erre
in
his
resurrection
,
that
they
might
dreame
of
that
whiche
should
not
come
to
passe
,
namely
,
that
Chryste
by
the
bare
preaching
of
his
worde
sholde
possesse
an
earthely
kingedome
,
and
that
they
in
the
same
shoulde
be
part
takers
of
greate
pleasure
.
M.
They
myghte
also
haue
ben
moued
to
the
same
disputation
,
when
they
heard
that
it
was
saide
before
vnto
Peter
,
Matth.
16.
To
thée
wyll
I
geue
the
keies
of
the
kingdome
of
heauen
.
A.
Although
this
was
not
spoken
properly
to
Peter
alone
,
but
to
al
the
mynisters
of
the
word
in
his
person
,
as
we
haue
shewed
before
.
M.
In
like
maner
they
had
seene
Iames
,
Marke
.
5
Iohn
,
and
Peter
,
onely
to
be
taken
(
they
beinge
left
behinde
)
to
the
raysinge
vp
of
the
rulers
daughter
.
And
also
they
onely
went
with
Christ
vp
into
the
mountain
.
Math.
17.
C.
But
in
this
question
there
were
twoo
faltes
.
For
fyrste
the
Apostelles
,
all
care
of
the
warre
beinge
as
it
were
set
a
parte
preposterously
,
as
if
they
had
ben
dismist
souldiers
,
and
worne
in
battaile
,
require
rest
to
be
geuen
them
,
and
their
pention
also
before
their
tyme
.
Secondly
,
in
this
they
did
offende
,
namely
,
where
as
they
should
haue
ben
of
one
minde
,
and
agreed
together
as
bretherne
,
in
helping
one
an
other
,
they
nowe
(
beinge
full
of
ambition
)
seeke
howe
they
maye
peruerte
one
an
other
.
Wherefore
to
the
ende
our
race
may
be
acceptable
vnto
the
lorde
,
let
vs
learne
paciently
to
beare
the
burthen
of
the
crosse
layed
vpon
vs
,
vntill
the
ful
tyme
of
the
receyuing
of
the
triumphant
crowne
come
:
then
as
S.
Paule
exhorteth
vs
,
let
vs
in
honour
go
before
one
an
other
.
Roma.
12.
To
the
fyrst
vice
,
the
vaine
curiositie
of
these
men
at
this
daye
is
a
kynne
,
whiche
leauinge
the
lawful
race
of
theyr
calling
,
leape
out
of
time
,
aboue
the
heauens
.
The
Lorde
in
his
Gospell
callinge
vs
to
his
kingdome
,
sheweth
vs
the
waye
by
the
whiche
we
maye
come
thyther
.
Rashe
and
inconstant
men
,
nothing
consideringe
of
Faythe
,
of
Pacience
,
of
the
inuocation
of
God
,
and
of
other
exercises
,
fall
in
hand
to
dispute
as
concerning
that
whiche
is
done
in
heauen
But
this
is
euen
as
if
one
beinge
about
to
take
a
iorney
,
inquyring
where
his
lodging
sholde
be
,
mouethe
not
one
foote
.
For
when
as
the
lorde
commaundeth
vs
to
walke
in
the
earthe
,
whosoeuer
he
be
that
disputethe
howe
the
deade
do
syt
in
heauen
,
he
dothe
stay
him self
from
comming
to
the
kingdome
of
heauen
.
A.
Some
thinke
that
the
Apostels
in
this
place
,
called
the
new
people
(
whereof
they
them selues
were
the
first
fruites
)
the
kingdome
of
God
:
as
if
they
shoulde
haue
saide
,
whiche
of
thye
Apostelles
shall
be
the
chiefe
,
when
thou
beginnest
to
raigne
by
the
churche
in
the
whole
worlde
?
Greuous
sinnes
remain
in
the
saintes
of
God.
or
elles
,
who
shal
be
chefe
now
in
this
our
administration
.
By
this
question
it
doth
sufficientely
appere
that
not
onely
the
reliques
of
synne
,
but
also
greate
synnes
do
remaine
in
the
sainctes
and
faythfull
.
The
Apostelles
were
holy
and
faithfull
,
yet
notwithstandinge
they
were
ambitiouse
and
spitefull
.
2
And
Iesus
called
a
childe
vnto
hym
,
and
set
him
in
the
middest
of
them
.
And
Iesus
called
a
childe
vnto
E.
The
Greeke
worde
Paidion
,
for
the
whiche
wee
reade
this
woord
,
childe
,
althoughe
it
be
sometymes
vsed
for
a
great
boy
,
yet
notwithstandinge
in
this
place
it
is
not
vsed
as
a
diminutiue
in
vayne
.
For
it
maketh
the
matter
to
haue
the
greater
Emphasis
and
force
,
when
hée
doth
not
onelye
call
them
to
the
imitacion
of
euerye
childe
,
but
also
of
euery
small
childe
.
Bu.
And
the
Lorde
,
to
the
ende
hee
mighte
make
them
beare
in
minde
the
which
he
was
about
to
teach
,
hée
vseth
not
onely
words
,
but
also
a
liuely
patterne
and
expresse
example
.
The
same
did
the
Prophetes
oftentimes
vse
,
because
it
was
profitable
both
to
teache
and
also
to
demonstrate
,
to
moue
,
and
to
printe
those
thinges
in
minde
,
which
we
would
haue
remembred
.
For
the
action
doth
set
the
thinge
to
be
seene
before
our
eyes
,
and
the
woordes
do
declare
vnto
vs
what
the
action
meaneth
.
And
therefore
the
Prophete
Ieremy
,
Ieremy
doth
not
onely
saye
that
the
Cittye
of
Hierusalem
shal
be
destroyed
,
but
hée
taketh
also
an
earthen
pot
and
breaketh
the
same
in
the
presence
of
those
that
were
with
him
saying
:
Euen
so
wil
I
destroy
this
Cittie
and
this
people
sayth
the
Lorde
.
Also
the
same
Prophete
maketh
bondes
,
and
chaynes
,
Ieremy
&
sheweth
them
vnto
all
men
,
and
afterwarde
hee
expoundeth
the
meaninge
of
them
.
The
like
doth
the
Lorde
himselfe
go
aboute
in
this
place
,
and
therefore
when
he
had
called
a
childe
vnto
him
,
hée
set
him
in
the
middest
of
those
that
contended
and
disputed
:
and
then
by
and
by
hée
declareth
the
meaning
of
this
example
by
wordes
saying
.
3.
Verely
,
verely
I
say
vnto
you
,
except
ye
tourn
,
&
become
as
children
:
ye
shal
not
enter
into
the
kingedome
of
God.
Verely
,
verely
,
I
say
vnto
you
M.
This
earnest
and
graue
affyrmation
of
our
sauiour
Christ
maketh
this
sentence
of
more
waight
and
importaunce
.
For
althoughe
all
the
wordes
of
Christ
ought
to
be
counted
true
and
certaine
,
yet
notwithstanding
it
is
euidente
that
those
thinges
are
spoken
wyth
a
more
earneste
affection
,
whiche
haue
this
asseueration
adioyned
vnto
them
:
and
for
that
cause
they
ought
to
be
dyligently
hearde
and
considered
.
What
other
thinge
dothe
oure
sauioure
Christe
meane
by
this
affyrmation
then
to
extorte
fayth
from
vs
,
and
to
admonishe
vs
that
excepte
we
beleue
wée
shall
certaynely
peryshe
?
Excepte
ye
tourne
.
M.
Namely
from
that
way
in
the
which
ye
are
entered
,
●…ion
stat●…
〈◊〉
from
the
●●●gdome
of
●●d
.
disputing
for
the
superioritie
,
which
way
leadeth
not
to
the
kingdome
of
heauen
,
but
to
the
kingdome
of
Sathan
:
excepte
(
I
say
)
ye
be
otherwise
then
ye
nowe
are
.
A.
ye
shall
neuer
be
parte
takers
of
the
kingdome
of
heauen
wherof
I
haue
spoken
vnto
you
.
C.
He
meaneth
that
they
were
vngodly
minded
&
therfore
he
reprehendeth
their
ambition
.
And
become
as
children
,
ye
shall
not
.
Beholde
?
here
what
the
conuersion
is
,
●●millitie
.
whereof
he
speaketh
,
namely
humillitie
and
voluntary
submission
,
as
in
the
verse
followinge
he
declareth
more
at
large
.
Ye
shall
not
enter
into
the
kingdome
.
Bu.
This
is
a
horrible
sentence
.
for
he
speakethe
not
of
some
lighte
kinde
,
or
of
some
fatherlye
correction
.
but
of
a
perpetuall
refusall
&
forsakinge
:
as
if
he
had
said
,
So
farre
ye
are
from
excellinge
in
the
kingedome
of
heauen
,
that
ye
shall
haue
noo
accesse
or
portion
at
all
in
the
same
:
because
I
wil
vtterly
forsake
you
,
except
ye
tourne
and
be
conuerted
from
your
peruerse
desyre
of
ruling
,
to
the
trew
submission
and
humillitie
of
the
minde
.
4.
Whosoeuer
therfore
humbleth
him selfe
as
this
child
,
the
same
is
the
greatest
in
the
kingdome
of
heauen
.
Whosoeuer
therefore
.
M.
Here
hee
dothe
more
plainely
declare
what
he
mente
by
this
saiynge
,
Excepte
ye
turne
,
and
become
as
children
.
C.
The
somme
of
his
woordes
,
is
this
:
They
which
desire
ambiciously
to
excell
their
bretherne
,
shal
be
so
farre
from
obteyning
theyr
desier
,
that
they
shal
be
far
inferiour
to
them
.
Accordinge
to
that
whiche
he
saith
in
an
other
place
,
He
that
exalteth
him selfe
,
shal
be
brought
lowe
,
and
he
that
humbleth
him selfe
,
shall
be
exalted
.
For
he
reasonethe
of
the
contrary
,
because
onely
humillitie
dothe
exalte
vs
.
But
where
as
,
he
commaundeth
his
disciples
to
be
as
chyldren
,
his
woordes
are
not
to
be
extended
to
all
the
quallities
of
a
chylde
generally
.
For
we
knowe
that
there
are
many
faltes
in
children
.
Cor.
14.
Wherefore
the
Apostell
Paule
exhorteth
vs
to
be
children
in
mallice
,
but
not
in
sence
and
vnderstanding
.
But
because
infantes
do
not
knowe
as
yet
what
preferment
and
principallitie
meaneth
,
for
the
which
they
should
contend
.
Christ
by
their
example
seketh
to
take
away
ambition
out
of
the
mindes
of
those
that
are
his
,
least
they
should
be
like
vnto
the
children
of
this
world
,
which
are
neuer
contente
with
their
vocation
and
state
.
To
the
whiche
effecte
partaineth
this
saying
of
the
Apostell
Peter
:
1.
Petr.
2.
Wherefore
lay
aside
all
maliciousenesse
,
and
al
guile
,
and
faynednes
,
and
enuie
,
and
all
backebytynge
:
and
as
new
borne
babes
desire
ye
that
milke
(
not
of
the
body
but
of
the
soule
)
whiche
is
without
all
deceyte
.
&c.
But
if
any
man
obiecte
and
saye
,
Obiection
.
that
infantes
are
proude
by
nature
,
euen
from
theyr
mothers
wombe
:
we
answere
that
similitudes
oughte
not
too
exactly
&
scrupulouselye
to
be
wayed
and
strayned
,
Response
.
as
thoughe
of
necessitie
they
shoulde
holde
in
al
poyntes
.
Because
therfore
so
great
symplicitie
doth
raigne
as
yet
in
the
age
of
infantes
,
that
they
are
ignorant
of
the
degrees
of
honoure
,
and
the
affections
of
pryde
,
Christ
dothe
very
aptly
propounde
them
for
an
exaumple
.
And
to
this
ende
partaineth
the
conuersion
that
hee
spake
of
euen
nowe
,
namely
that
the
disciples
had
already
applied
them selues
too
much
to
the
maners
of
worldely
men
,
and
that
therfore
if
they
wolde
come
to
the
marke
they
muste
turne
backe
againe
.
The
rewarde
of
humillitie
.
Euerye
man
desired
to
haue
eyther
the
firste
,
or
the
seconde
roome
:
but
Christ
wil
not
so
muche
as
graunte
the
fotestoole
to
any
man
,
but
to
him
whiche
humblethe
hym selfe
to
the
lowest
degree
.
And
to
such
he
pronounceth
prefermente
and
dygnitie
,
least
we
should
thinke
to
loose
any
thing
by
abasinge
our selues
.
And
hereuppon
may
be
gathered
a
short
definition
of
humilitie
,
namely
,
that
he
is
humble
in
dede
,
A
definition
of
humillitie
.
whiche
neyther
arrogateth
any
thing
to
him self
before
God
,
nor
disdainfully
despiseth
his
bretherne
,
or
coueteth
to
some
his
superiour
,
but
counteth
it
sufficiente
that
hee
is
taken
for
one
of
the
members
of
Christe
,
desiryng
nothinge
elles
,
but
that
the
heade
may
excell
.
Wee
haue
an
example
of
trewe
humillitie
in
Chryste
,
Iohn
.
13.
in
washinge
the
Apostelles
feete
,
which
he
addeth
very
well
after
the
contention
of
the
Apostelles
for
the
supremacie
,
to
cure
the
same
.
Also
S.
Pauls
speakinge
of
our
sauiour
Chrystes
humillitie
saith
.
He
made
hym selfe
of
no
reputacion
,
Phili.
2.
takyng
on
him
the
faith
of
a
seruaunt
,
and
became
lyke
vnto
men
,
and
was
founde
in
his
apparel
as
a
man
He
humbled
him selfe
,
and
became
obedient
vnto
death
,
euen
to
the
death
of
the
crosse
.
By
the
which
wordes
the
Apostel
calleth
vs
to
the
true
humillitie
of
the
mynde
after
the
example
of
Christe
.
Reade
for
this
matter
in
the
twenty
chapter
following
,
Math.
20.
Luke
22.
and
in
the
two
and
twenty
of
Luke
.
B.
To
be
short
we
must
be
like
vnto
children
in
this
,
that
as
they
are
voide
of
disdaine
,
mallice
,
deceyte
,
hypocrisie
,
ambition
,
&
pryde
,
and
are
modest
,
symple
,
innocent
and
humble
:
euen
so
should
we
.
M
,
And
we
must
note
that
Chryst
saith
,
Whosoeuer
:
not
whosoeuer
of
you
:
to
declare
,
that
to
be
great
in
the
kyngdome
of
heauen
,
did
not
pertayne
to
the
Apostelles
onely
,
but
to
euery
one
of
the
faythfull
also
.
Neyther
are
these
woordes
an
aunswere
to
the
demaunde
whiche
the
disciples
made
,
but
rather
an
admonition
to
withdraw
them
from
the
vayne
desire
of
rule
,
that
they
myghte
seeke
rather
to
be
in
Goddes
fauour
,
which
is
prepared
for
all
those
that
are
of
an
humble
and
contrite
harte
,
and
not
for
the
Apostels
onely
.
5
And
whosoeuer
receyueth
suche
a
childe
in
my
name
,
receiueth
mee
.
And
whosoeuer
receyueth
.
M.
Some
do
vnderstande
this
place
to
be
spoken
of
chyldren
that
were
come
to
a
rype
age
,
and
to
haue
already
a
sure
fayth
in
Christ
,
as
were
those
which
cryed
Hosiah-na
to
the
sonne
of
Dauid
,
as
concerning
the
whiche
Chryst
made
answere
out
of
the
Psalme
of
the
Prophete
Dauid
,
Matth.
21.
sayinge
.
Out
of
the
mouthe
of
infantes
and
suckelynges
thou
haste
ordayned
prayse
.
The
whiche
crye
of
chyldren
dyd
declare
a
great
fayth
towardes
Chryst
.
And
this
maye
be
spoken
of
those
children
to
whom
Iohn
writeth
saying
,
Iohn
.
2.
I
wrighte
vnto
you
chyldren
because
you
haue
knowen
the
father
.
For
they
were
the
children
of
Christians
,
and
therfore
they
were
endued
with
the
faith
of
Christe
,
and
were
suche
to
whom
hee
might
take
good
occasion
to
wrighte
.
And
in
another
place
the
damsell
of
.xii.
yeares
of
age
,
which
Christe
raysed
from
death
,
is
called
Paidion
which
signifyeth
somtymes
a
childe
in
the
state
of
infancy
.
Mark
●…
Therfore
least
any
man
should
contemne
the
example
of
a
litle
childe
,
hée
doth
wonderfully
commende
children
:
for
Marke
sayth
that
hee
toke
the
childe
himselfe
in
his
armes
,
as
a
singuler
and
most
precious
pledge
:
The
〈◊〉
Christ●…●…ward●…●●●●dren
.
Luke
●…
after
the
which
maner
also
Symeon
is
sayd
to
take
the
childe
Christe
in
his
armes
There
are
others
which
rather
thincke
(
and
better
a
greate
deale
)
that
Christ
did
not
onely
speake
of
children
in
age
,
but
of
such
as
in
maners
,
and
in
simplicitye
are
children
of
what
age
soeuer
they
be
.
Therefore
Christ
calleth
those
children
,
Metaphorically
which
layinge
a
part
all
haughtines
and
pride
of
minde
do
frame
themselues
to
modesty
and
submission
.
And
by
this
meanes
the
faythful
are
taught
howe
they
should
esteme
one
of
an
other
,
when
that
euerye
man
submitteth
himselfe
.
For
howe
can
there
be
any
mutuall
amitie
amonge
the
children
of
this
worlde
,
excepte
that
one
of
theim
do
satisfie
an
other
a
desyre
?
The
〈◊〉
are
de●…
So
that
the
more
euery
one
is
desyrouse
of
glory
,
the
more
boldly
he
vsurpeth
rule
,
to
the
ende
he
might
be
a
lofte
,
but
the
humble
are
a
mockinge
stocke
,
or
at
leaste
altogether
despised
:
but
the
more
euery
one
abaseth
and
humbleth
hym selfe
,
the
more
acceptable
and
honorable
he
is
before
Chryste
.
And
to
the
same
effecte
pertaynethe
that
little
sentence
whiche
is
added
by
Luke
,
Luke
.
●…
sayinge
:
He
that
is
least
among
you
shal
be
greattest
.
Yet
notwithstandinge
hee
doth
not
meane
that
they
which
are
deseruidly
and
iustly
despi●…ed
should
be
great
,
but
suche
,
whiche
being
voyde
of
al
pride
are
disdained
for
their
humillitie
.
In
my
name
,
A.
What
it
is
to
receyue
in
the
name
of
Chryste
,
reade
in
the
tenthe
chapter
goinge
before
.
6
But
whosoeuer
doth
offend
one
of
these
little
ones
which
beleue
in
mee
:
it
were
better
for
him
that
a
milstone
were
hanged
about
his
necke
,
and
that
hee
were
drouned
in
the
depth
of
the
sea
.
But
who
so
doth
offende
M.
Accordinge
to
the
order
of
the
Antithesis
and
that
which
wente
before
,
it
should
haue
beene
sayde
:
But
who
so
despiseth
one
of
these
little
ones
:
the
which
thing
truly
hée
mente
,
as
appeareth
by
that
which
followeth
,
when
hée
saide
:
●…erse
.
10.
Take
héede
that
ye
despise
not
one
of
these
little
ones
:
but
hée
thoughte
it
better
to
vse
the
worde
of
offendinge
.
C.
For
this
is
added
to
the
consolation
of
the
godlye
,
●●●ce
.
least
their
condition
and
state
of
life
should
be
greuous
vnto
them
,
if
the
worlde
despise
them
.
And
this
might
be
a
greate
let
&
hinderance
vnto
them
,
not
to
submitte
them selues
and
be
lowlye
,
when
that
they
sée
themselues
for
theyr
lowlines
to
be
the
more
despised
.
For
it
is
no
small
matter
,
not
onely
to
be
disdayned
of
proude
men
,
but
almost
to
be
troden
vnder
their
féete
.
Christ
therefore
by
this
consolation
dooth
animate
and
comfort
his
Disciples
,
namely
,
that
although
the
worlde
should
despise
their
pouertye
and
base
estate
,
yet
notwithstandinge
that
God
wil
haue
a
regarde
vnto
them
.
Notwithstandinge
as
yet
there
mighte
also
séeme
to
be
a
farther
meaning
in
the
woord
of
Christ
:
for
there
was
spronge
vp
a
contencion
amonge
them
about
the
superiority
and
excellency
in
honour
&
dignity
:
whereby
it
might
easly
be
gathered
,
that
the
Apostels
were
infected
with
a
wicked
desyre
of
rule
.
For
it
cannot
be
,
but
that
hée
must
néedes
be
contumelious
against
his
brethren
,
which
standeth
to
much
in
his
owne
conceite
,
or
séeketh
to
be
preferred
before
all
other
men
.
Christ
our
sauioure
seekinge
to
heale
this
disease
,
denounceth
against
the
same
horrible
ponishmente
.
But
by
this
woord
(
offende
)
hee
comprehendeth
more
than
if
hee
had
forbad
them
disdaine
:
●…rse
of
〈◊〉
.
although
in
deede
it
commeth
vpon
nothinge
ells
that
men
careleslye
offende
the
weake
,
than
vppon
this
,
that
they
geeue
not
vnto
them
that
estimation
and
honour
which
is
due
vnto
them
.
Now
seing
that
there
are
manye
kindes
of
offences
,
〈◊〉
kyn●…●…ence
.
wee
must
note
&
learne
the
maner
of
offendinge
.
If
anye
man
be
eyther
made
to
stumble
,
or
be
seduced
from
the
right
waye
,
or
hindered
in
the
same
throughe
our
faulte
,
wee
are
trulye
sayd
to
offende
him
.
Therefore
whosoeuer
seeketh
to
escape
this
ponishment
which
Christ
here
seuerely
pronounceth
,
let
him
reach
out
his
hand
and
helpe
those
little
ones
,
which
are
abiecte
,
&
despised
in
the
sighte
of
the
world
,
because
Christe
in
this
place
commendeth
them
vnto
vs
,
that
they
may
be
vnto
vs
an
occasion
of
voluntary
humilitye
:
euen
as
the
Apostell
Paule
commendeth
this
doing
,
and
prescribeth
it
as
a
rule
to
the
children
of
God
,
sayinge
:
Be
not
hye
minded
,
Roma.
12.
but
make
your selues
equall
to
them
of
the
lower
sorte
.
And
againe
hee
sayth
,
let
no
man
stande
in
his
owne
conceite
.
It
were
better
for
him
M.
As
if
hee
should
haue
sayd
:
It
were
better
for
him
that
a
mylstone
were
hanged
about
his
necke
,
&
hee
cast
into
the
sea
,
than
to
abyde
those
paynes
which
remayne
vnto
him
in
the
world
to
come
.
That
a
milstone
were
hanged
E.
Hee
maketh
mencion
here
of
a
greeuous
kinde
of
ponishment
,
which
the
Palaestines
vsed
(
as
sayth
S.
Hierom
)
to
po
,
nishe
notable
offences
and
wicked
actes
.
The
Lattin
text
for
a
milstone
hath
Mola
asinaria
,
which
signifyeth
the
greater
stoone
that
lyeth
vndermost
in
the
Mill
,
the
which
stoone
in
Greke
is
called
Asinus
,
an
asse
,
of
the
which
commeth
Asinaria
.
S.
Hillarye
sayth
that
it
is
called
Mola
asinaria
,
or
the
Asses
stoone
,
because
the
Asse
did
vse
to
tourne
the
same
aboute
at
such
times
as
any
thing
should
be
ground
:
accordinge
to
the
maner
of
those
milles
which
wee
haue
in
these
dayes
,
in
the
which
,
a
horse
beinge
blindfoulded
,
tourneth
the
stone
goinge
still
rounde
.
And
that
hee
were
drowned
in
the
E.
The
Greeke
worde
signifyeth
the
bottom
of
the
sea
,
or
that
which
is
euen
in
the
middest
of
the
sea
:
for
commonlye
it
is
seene
that
the
farther
from
the
shoore
the
deper
it
is
.
Hee
vnderstandeth
and
declareth
the
certaine
and
vndoubted
ponishment
by
two
thinges
,
namelye
by
the
greatnes
of
the
stoone
,
&
by
the
depenes
of
the
sea
.
C.
But
because
Christ
maketh
here
mencion
of
a
kinde
of
ponishmente
which
was
then
verye
fearefull
and
terrible
,
and
by
the
which
haynous
offences
were
punished
,
wee
may
hereby
gather
how
deere
&
precious
they
are
in
the
sighte
of
God
which
are
abiecte
,
contemned
,
and
despised
in
the
world
.
Roma.
15.
A.
Wherfore
let
vs
learne
to
take
vp
one
another
amonge
our selues
,
euen
as
Christ
hath
taken
vs
vp
into
the
glorye
of
God
7.
Wo
vnto
the
worlde
because
of
offences
:
necessarye
it
is
that
offences
come
:
but
wo
vnto
the
man
,
by
whom
the
offence
commeth
.
Who
vnto
the
worlde
because
.
A.
This
is
a
kynd
of
bewayling
:
as
if
he
should
haue
saide
,
Alas
,
how
euyll
shal
it
happen
vnto
the
worlde
,
because
of
the
offences
and
stombling
blockes
whiche
are
layed
before
the
little
ones
.
C.
This
place
may
be
expounded
two
maner
of
wayes
.
Actiuely
,
that
Christ
may
be
sayd
to
curse
the
authours
&
causers
of
offences
:
Actiue
offences
&
Passiue
and
so
vnder
the
name
of
,
World
,
all
the
vnbeleuing
must
be
vnderstode
.
Or
passiuely
,
that
Christ
maye
be
said
to
bewaile
the
euils
,
which
he
saw
to
be
at
hand
,
&
ready
to
fal
vppon
the
worlde
because
of
offences
:
as
if
he
shold
haue
said
,
that
there
coulde
be
a
no
more
pernitiouse
&
hurteful
plague
,
and
whiche
shoulde
bringe
greatter
desstruction
,
than
that
whiche
shoulde
come
to
passe
,
by
the
trouble
and
fall
of
manye
throughe
offences
.
And
this
sence
dothe
best
agree
:
for
there
is
no
doubt
but
that
Christ
speakynge
of
offences
by
an
other
occasion
,
dyd
prolonge
and
augment
his
talke
,
to
the
ende
he
might
make
his
disciples
more
attentiue
to
beware
and
take
hede
.
Men
truely
are
seduced
from
the
right
way
by
many
offences
.
For
what
is
the
cause
that
so
many
depart
from
Christ
,
&
so
fewe
come
vnto
him
?
offences
.
Least
therfore
Sathan
,
we
being
a
slepe
,
shold
circumuent
vs
&
deceiue
vs
,
the
lord
maketh
exclamation
,
that
we
must
take
hede
of
nothing
more
then
of
offences
:
because
sathan
hauing
an
innumerable
company
of
stombling
blockes
in
a
redynesse
,
neuer
ceasseth
to
lay
them
before
vs
at
euery
step
:
and
we
being
weake
by
nature
,
are
sone
ouerthrowen
.
And
so
it
cometh
to
passe
that
so
fewe
go
forwarde
in
the
faythe
of
Christ
:
&
that
scarse
the
tenth
part
which
enter
into
the
race
of
saluation
,
by
reason
of
werynes
,
come
not
to
the
ende
of
the
same
.
It
is
a
rare
thinge
to
finde
one
that
doth
perseuer
and
continu
to
the
ende
in
Christe
.
Perseuerance
.
And
often
times
the
ministers
geue
occasion
of
offence
,
which
being
the
chiefe
soldiours
,
The
mynysters
are
often
times
stomling
●…lockes
.
and
as
it
were
the
standard
bearers
in
the
Church
,
are
alienate
and
withdrawen
from
Christe
.
Of
the
which
matter
we
haue
spoken
in
the
.xiii.
chapter
goinge
before
.
Necessary
it
is
that
offences
come
.
C.
The
lord
sekinge
to
whette
and
styrre
vp
the
care
&
diligence
of
his
disciples
,
Offen●…
necessa●●
telleth
theim
that
it
can
not
be
auoyded
,
but
that
they
must
passe
by
diuerse
stombling
blockes
.
So
that
this
sentence
is
a
confirmation
of
the
next
sentence
,
because
Christ
hereby
teacheth
howe
many
inconueniences
do
depend
vpon
offences
,
seinge
the
Church
shall
neuer
be
free
from
theim
,
The
〈◊〉
cam●…
〈◊〉
from
of●…
neyther
can
be
.
But
he
doth
not
here
expresse
the
cause
of
necessitie
,
or
why
it
is
necessary
the
offences
come
:
as
the
apostel
Paule
speakinge
of
heresies
&
sectes
,
saith
that
there
must
be
sectes
among
the
Corinthians
that
they
whiche
were
parfecte
amonge
them
might
be
known
.
1.
Co●…●…
But
we
must
note
this
that
God
wold
haue
men
subiect
to
offences
to
the
ende
he
might
exercise
their
fayth
:
but
as
for
Hipocrites
god
doth
as
it
were
fan
&
fist
them
as
cockell
and
chaffe
from
the
pure
wheate
.
But
if
any
man
do
obiecte
&
say
that
it
is
verye
absurde
,
that
the
lorde
shold
lose
the
brydel
,
&
geue
liberty
vnto
Sathan
,
to
bring
destruction
to
miserable
men
:
we
answere
that
it
is
our
partes
&
dueties
to
haue
a
reuerent
consideration
of
the
secrete
counsell
&
purpose
of
God
,
Auns●…
which
is
,
that
it
is
necessary
that
the
worlde
be
troubled
with
offences
.
M.
Wherfore
when
our
sauiour
Christ
saith
that
it
is
necessary
the
offences
come
,
no
man
oughte
to
be
troubled
,
seinge
that
it
setteth
forth
vnto
vs
the
prouidence
of
God
.
About
this
word
of
necessitie
the
anciente
writers
subtilly
disputed
&
wrytt
,
to
auoyde
that
whiche
might
haue
ben
said
,
namely
the
God
is
the
authour
of
euill
.
We
say
that
the
iudgements
of
God
are
insearchable
,
and
that
this
necessitie
is
one
of
the
iudgementes
of
God
:
of
the
whiche
,
The
〈◊〉
of
offe●…
the
〈◊〉
of
God.
because
wee
can
geeue
no
certaine
reason
,
we
muste
not
seke
to
deny
it
.
This
necessitie
commeth
of
the
prouidence
of
God
:
&
yet
for
al
that
he
is
not
therefore
the
author
of
euil
,
God
〈◊〉
autho●…
〈◊〉
●…uyll
.
or
the
cause
of
the
falte
.
Other
ponishmentes
by
the
which
the
rebellions
&
blindnes
of
infidelles
is
ponished
,
do
procede
from
God
:
when
he
suffereth
the
wicked
to
fall
,
and
geueth
them
ouer
into
filthy
desiers
,
and
shameful
filthines
,
in
that
he
is
a
iust
iudge
,
and
cannot
be
sayd
to
be
the
Auctor
of
euil●…
for
the
wicked
cannot
be
excused
from
sinne
.
So
wee
must
iudge
of
offences
,
that
the
iudgementes
of
God
are
certaine
and
sure
,
by
the
which
hée
doth
reuenge
the
contempte
of
his
woorde
&
rebellion
the
which
vengeaunce
when
hee
layeth
vppon
the
wicked
,
cannot
make
him
to
be
blamed
.
Neyther
oughte
it
to
séeme
a
newe
thing
vnto
vs
,
that
wée
seé
at
this
day
so
many
offences
:
for
the
which
Christ
foreshewed
is
fulfilled
:
and
the
deuill
(
although
God
lay
stombling
blocks
)
doth
neuertheles
his
duty
,
séeking
to
withdraw
vs
from
Christ
.
There
is
another
necessity
which
commeth
of
the
corruption
of
the
world
.
For
so
great
is
the
pryde
and
wickednes
of
the
world
,
so
greatly
it
reiecteth
and
contemneth
the
truthe
,
and
so
corrupte
is
the
Iudgement
of
the
same
in
her
wisedome
,
that
it
is
impossible
the
offences
shoulde
not
come
.
Againe
the
worlde
knoweth
not
those
thinges
which
belonge
vnto
God
,
neither
can
know
,
because
they
séeme
foolishe
vnto
it
.
So
is
it
comonly
spoken
of
thynges
so
corrupted
that
they
cannot
be
remedyed
.
But
wo
vnto
the
man
by
whom
C.
After
that
Christ
had
exhorted
his
Dysciples
to
beware
of
offences
,
hée
inueyeth
againe
against
the
Auctors
of
offences
.
Whereby
wée
gather
that
the
wicked
are
not
excused
howsoeuer
they
do
this
by
the
prouidence
of
God.
8.
Wherefore
if
thy
hand
or
thy
foote
hinder
thee
:
cut
him
of
,
and
cast
it
from
thee
.
It
is
better
for
thee
to
enter
into
life
hault
or
maymed
,
rather
than
thou
shouldest
(
hauing
two
handes
,
or
two
feete
)
bee
cast
into
euerlasting
fyer
.
9.
And
if
thine
eye
offend
thee
,
plucke
it
out
and
cast
it
from
thee
.
It
is
better
for
thee
to
enter
into
life
&c
,
Wherefore
if
thy
hande
C.
To
the
ende
the
woe
and
threatninge
before
pronounced
might
haue
the
greater
vehemency
,
Christ
addeth
saying
that
wee
must
neyther
spare
our
hand
,
our
eye
,
or
our
foote
,
if
so
be
that
they
be
occasion
of
offence
.
B.
This
is
a
hyperbollicall
kinde
of
speache
the
which
the
Lord
only
vseth
to
amplify
:
as
if
hee
should
haue
said
that
wée
must
with
such
diligence
&
constancy
resist
offences
,
that
wee
muste
thincke
it
better
to
haue
oure
eyes
pluckte
out
,
&
our
hands
cut
of
than
that
offences
should
be
maintayned
.
For
if
any
man
in
this
case
be
lothe
to
loose
one
of
his
members
,
hée
casteth
his
whole
body
into
euerlasting
destruction
.
What
horrible
destruction
therefore
remayneth
for
them
,
&
what
bitter
vengeance
,
which
destroy
their
brethren
by
offences
:
So
that
this
amplifying
pertayneth
as
well
to
the
Auctors
of
offences
,
as
to
those
before
whom
Sathan
layeth
offences
.
But
because
these
two
Verses
were
expounded
at
large
in
the
fift
Chapter
going
before
,
Verse
.
2●…
.
I
thought
it
sufficient
now
to
note
for
what
ende
&
purpose
our
sauiour
Christ
repeteth
this
sentence
:
B.
namely
that
hée
might
shewe
that
offence
is
so
hurtfull
a
thinge
,
that
it
is
much
better
for
vs
to
wante
the
thinge
most
necessary
and
deere
vnto
vs
in
thys
lyfe
,
than
to
mayntayne
offences
.
10
Take
hede
that
yee
despise
not
one
of
these
little
ones
.
For
I
saye
vnto
you
that
in
heauen
their
Angels
do
alwayes
beholde
the
face
of
my
father
,
which
is
in
heauen
.
Take
hede
that
yee
despise
not
B.
Hee
concludeth
the
whole
Argument
.
Pryde
is
the
mother
of
reproche
.
Because
pride
is
the
mother
of
contumely
&
reproche
,
&
ingendereth
a
bouldnes
and
carelesnes
to
offende
,
Christ
not
without
good
cause
(
séeking
to
bringe
spéedy
remedye
to
this
disease
)
geueth
a
commaundement
not
to
contemne
&
despise
little
ones
.
And
certainly
(
as
we
shewed
euen
now
)
whatsoeuer
he
be
that
hath
a
iust
care
of
his
brethren
,
hée
shall
not
easely
geue
occasion
of
offence
.
But
this
conclusion
and
ende
of
Christes
Sermon
tendeth
to
the
same
matter
that
it
did
in
the
beginning
,
namelye
that
wée
must
by
submission
and
modestye
contende
and
striue
amongest
our selues
,
because
God
doth
embrace
little
ones
with
a
singuler
loue
.
And
truly
,
it
were
to
absurde
not
to
haue
those
regarded
of
a
mortall
man
whom
God
hath
in
so
great
price
and
estimation
.
But
when
our
sauiour
Christ
sayth
(
take
hede
)
hee
exhorteth
to
vigilancy
&
care
:
and
that
vppon
good
consideration
.
For
hee
knew
how
hard
a
thing
it
was
euen
to
saincts
,
not
to
despise
and
contemne
others
which
are
base
&
abiecte
in
the
sight
of
the
worlde
.
That
yee
despise
not
,
M.
Or
accordinge
to
the
Gréeke
woord
.
Contempte
of
Gods
children
.
That
ye
compte
not
other
men
as
abiectes
,
and
disdayne
them
,
thinking
your selues
in
your
owne
conceyts
better
than
other
men
:
for
,
hée
that
thus
doth
,
may
easely
offende
those
whom
hée
contemneth
.
One
of
these
little
ones
A.
Of
the
which
little
ones
hée
spake
before
saying
,
whoso
offendeth
one
of
these
little
ones
which
beleueth
in
mée
.
&c.
Hée
calleth
those
little
ones
which
laying
lustines
and
pride
asyde
,
frame
themselues
to
modesty
and
voluntary
submission
.
For
I
saye
vnto
you
that
in
Heauen
theyr
Angelles
C.
That
the
faythfull
little
ones
are
of
great
price
vnto
God
,
hée
proueth
by
two
argumentes
.
The
first
is
taken
of
the
prouidence
of
the
custody
of
Angells
,
by
the
which
prouidence
hée
alwayes
gardeth
and
defendeth
those
that
are
his
as
testifyeth
the
holye
Scripture
:
namelye
where
it
sayth
:
Psalme
34.
The
Angell
of
the
Lord
taryeth
rounde
aboute
them
that
feare
him
,
Psalme
91.
&
deliuereth
them
.
And
againe
:
hée
shall
geue
his
Angels
charge
ouer
thee
,
to
kepe
thée
in
all
thy
wayes
.
And
in
another
place
they
are
sayde
to
be
ministering
spirites
that
are
sent
to
minister
for
their
sakes
which
shal
be
heyres
of
saluation
.
Heb.
1.
Do
alwayes
behoulde
the
face
of
my
father
C.
That
is
to
say
,
they
sée
familiarlye
the
face
of
God
.
M.
Christe
speaketh
here
after
the
maner
of
this
worlde
,
because
to
be
alwayes
in
the
presence
of
the
King
,
&
continually
to
beholde
his
face
,
is
a
signe
of
domesticall
and
entiere
familiaritye
&
fauor
:
as
wée
reade
of
the
seruauntes
of
Solomon
:
2.
King.
10.
Blessed
are
thy
seruauntes
which
stande
here
alwayes
before
thee
.
As
it
is
therefore
a
greate
signe
and
token
of
the
loue
and
clemency
of
the
Prince
towardes
those
subiectes
whom
hée
appointeth
to
be
neare
vnto
him
and
aboute
his
person
in
offyce
:
euen
so
oure
sauioure
Christ
goeth
about
to
set
forth
the
greate
loue
of
his
father
towards
his
litle
ones
,
in
that
theyr
Angels
do
alwayes
beholde
his
face
,
Angells
are
the
kepers
of
the
faithfull
.
which
Angels
are
theyr
defence
and
garde
to
be
defended
by
:
As
appeareth
by
the
words
of
the
Prophete
Esay
saying
:
Esay
,
63.
The
Angell
that
went
foorth
from
his
presence
deliuered
them
.
C.
Howbeit
it
was
not
the
purpose
of
Christe
sim
,
plely
to
teach
how
honourably
God
doth
deale
with
the
faythfull
in
assigning
and
appointing
vnto
them
Angels
to
be
their
kepers
,
but
also
to
declare
and
pronounce
a
threatning
against
those
that
contemne
them
:
as
if
hée
should
haue
said
,
that
they
shall
not
escape
vnpunished
that
despyse
the
children
of
God
,
whose
Angelles
are
alwayes
in
Goddes
presence
and
call
for
vengeance
at
hys
handes
.
Wherefore
wée
must
take
héede
that
wée
do
not
make
small
accompte
of
their
safegarde
,
whoe
haue
the
Angels
of
God
appointed
to
defende
them
.
Whereas
some
vnderstande
this
place
that
euery
one
of
the
faythfull
hath
his
seuerall
and
proper
Angell
appointed
vnto
him
,
they
séeme
to
want
discretion
and
a
good
vnderstandinge
.
For
the
words
of
Christ
sound
nothing
herevnto
:
neyther
doth
hée
seeme
any
whit
to
affyrme
that
any
man
hath
his
proper
Angell
,
the
which
in
déede
is
playne
repugnante
to
the
doctrine
of
holy
Scripture
,
which
testifyeth
that
the
Angels
do
compasse
the
faythfull
about
,
and
not
that
any
one
Angell
is
peculiarly
belonginge
to
anye
one
man
.
M.
C.
And
the
Prophete
Daniell
when
hée
bringeth
in
the
Angell
of
the
Gréekes
,
&
the
Angell
of
the
Persians
,
Daniel
séemeth
to
affirme
that
certaine
Angels
are
set
ouer
kingdomes
&
prouinces
as
Princes
.
But
whereas
some
maye
obiecte
that
which
is
written
in
the
Actes
of
the
Apostels
of
those
that
said
:
it
is
his
Angell
:
It
may
be
answered
that
they
so
thought
by
a
common
conceite
imagining
that
euery
faithfull
man
had
an
Angell
appointed
vnto
him
to
be
his
guide
.
Auns●…
Or
it
maye
be
answered
that
they
called
the
his
Angell
simplely
which
was
appointed
by
God
vnto
Peter
to
be
a
minister
of
saluation
&
a
kéeper
.
Whereby
the
opinion
of
certaine
cannot
be
gathered
,
namely
that
eueryone
hath
his
proper
Angell
tending
on
him
.
C.
Let
that
foolish
imagination
therefore
ceasse
as
concerninge
the
good
&
euill
Angell
,
&
let
vs
holde
it
sufficient
to
beleue
the
Angels
haue
a
care
committed
to
them
of
the
whole
Churche
,
&
that
they
helpe
euerye
particuler
member
of
the
same
as
occasion
and
necessity
requireth
.
M.
Wheras
therefore
certaine
Christians
worshippe
their
Angels
,
they
are
moued
thereunto
by
a
double
error
.
Opinions
●…uste
haue
Gods
worde
●…or
a
warrant
.
By
the
one
,
because
it
is
not
certayne
that
euery
man
hath
his
proper
Angell
.
for
it
is
a
greate
presumption
and
rashenes
to
holde
any
opinion
,
withoute
the
warrante
of
Goddes
woorde
.
By
the
other
,
because
that
althoughe
euery
man
had
his
proper
Aungell
belonginge
vnto
him
yet
notwithstanding
Angels
ought
not
to
be
worshipped
,
but
the
Lorde
of
Angelles
onely
.
11
For
the
sonne
of
man
is
come
to
saue
that
whiche
was
lost
.
For
the
sonne
of
man
.
M.
This
is
the
other
argument
of
the
prouidence
and
louinge
kindenesse
of
God
towardes
his
faythful
,
taken
from
the
cause
of
Christes
comming
into
this
worlde
:
by
the
whiche
argument
he
doth
withdrawe
vs
from
the
cogitacion
whiche
mighte
bringe
vs
to
the
contempte
of
oure
bretherne
,
when
we
see
some
falte
in
them
,
whereby
we
thincke
that
we
haue
iust
occasion
to
despise
them
.
As
if
he
should
saye
,
I
am
come
to
saue
the
whiche
was
lost
,
&
to
receiue
that
which
was
abiecte
,
of
the
whiche
there
is
no
accompte
made
in
this
worlde
:
despise
not
and
destroy
not
therefore
those
,
whom
I
am
com
to
saue
This
is
a
most
profitable
admonition
to
teache
vs
that
we
oughte
not
to
disdayne
any
synner
.
C.
For
it
is
to
bad
that
they
shoulde
be
reiected
by
our
disdaine
,
whom
the
sonne
of
God
so
greatly
estemeth
.
And
althoughe
the
weake
haue
faltes
remayning
in
theim
,
whiche
may
deserue
contempt
,
yet
is
not
our
disdaine
thereby
excusable
:
because
they
are
not
to
be
esteemed
for
their
vertewes
,
so
muche
as
for
Christes
sake
,
after
whose
example
whosoeuer
frameth
not
him selfe
,
shal
declare
gret
pryde
to
remaine
in
him
To
saue
that
whiche
was
lost
.
A.
He
thought
it
better
to
saye
that
he
came
to
saue
that
which
was
lost
then
that
whiche
was
littell
:
to
the
ende
he
might
the
more
effectually
by
his
example
exhorte
vs
to
haue
the
weake
and
abiected
bretherne
in
good
estimation
:
because
he
came
not
onely
to
saue
them
,
and
to
redeme
them
,
but
such
also
as
perished
in
deathe
.
12
Howe
thincke
ye
?
If
a
man
haue
an
13
hundred
sheepe
,
and
one
of
them
be
gone
astray
,
dothe
he
not
leaue
ninty
and
nine
in
the
mountaines
,
and
goeth
and
seketh
it
that
was
gone
astray
.
Howe
thinke
ye
?
M.
He
thought
good
to
adde
this
pleasant
similitude
to
make
the
matter
more
plaine
.
Luke
.
5.
C.
Howbeit
Luke
sheweth
a
farther
occasion
of
this
parable
,
namely
that
the
Phariseis
dyd
murmur
against
the
lord
,
because
he
was
daily
conuersaunte
with
synners
.
The
duty
of
a
good
teacher
.
Christe
therefore
goeth
aboute
to
declare
that
a
good
teacher
must
seeke
no
lesse
to
recouer
and
saue
that
whiche
is
lost
,
than
to
preserue
&
kepe
that
whiche
is
vnder
his
hand
and
custodie
.
Yet
,
(
as
it
should
appere
by
our
Euangelist
Mathew
)
our
sauiour
Christ
by
his
similitude
procedeth
farther
,
namely
that
the
disciples
of
Christ
are
not
onely
friendely
to
be
borne
withal
,
but
also
that
their
faltes
are
to
be
suffered
,
to
the
ende
we
might
bringe
those
that
wander
into
the
right
waye
.
For
although
it
commeth
often
tymes
to
passe
,
that
they
do
wander
and
go
astray
,
yet
notwithstandynge
because
they
are
sheepe
,
ouer
whom
God
hathe
made
his
sonne
Christe
the
shepeherde
,
they
muste
be
brought
from
dispersing
,
&
reduced
from
error
into
the
right
way
.
For
to
this
ende
pertayne
his
woordes
,
that
we
must
take
hede
that
we
destroy
not
that
which
God
will
haue
saued
.
14
Euen
so
,
it
is
not
the
wyll
of
youre
father
in
heauen
,
that
one
of
these
littel
ones
shoulde
perishe
.
M.
This
is
the
application
of
the
similitude
,
by
the
which
Christe
declareth
that
the
faythful
are
cared
fore
of
God
the
father
,
howe
abiecte
so
euer
they
be
in
the
worlde
,
in
so
muche
that
he
stayed
not
to
sende
his
onely
sonne
into
the
worlde
to
saue
them
.
Two
thinges
to
be
noted
.
Here
are
two
thinges
therfore
to
be
considered
:
the
one
is
,
that
God
is
so
affectionated
towards
those
that
are
his
,
that
he
wyl
not
suffer
one
of
them
to
perishe
,
no
not
the
very
leaste
:
by
the
other
we
are
admonysshed
to
beware
that
we
despise
not
one
of
the
least
,
althoughe
he
erre
,
and
seeme
in
oure
Iudgemente
to
perishe
.
15
Moreouer
,
if
thye
brother
trespasse
against
thee
,
go
and
tell
him
his
falt
betwene
thee
and
him
alone
:
if
he
heare
thee
,
thou
hast
won
thy
brother
.
If
thy
brother
trespasse
against
thee
.
C.
Because
our
sauioure
Christe
had
preached
and
spoken
before
as
concerning
the
hearinge
with
the
infirmitie
of
oure
bretherne
,
he
nowe
sheweth
more
plainly
how
,
wherfore
,
and
to
what
ende
they
must
be
borne
withall
.
For
otherwise
a
man
mighte
easely
obiecte
and
saye
,
that
there
is
no
other
way
to
beware
of
offences
than
for
euery
one
to
winke
at
other
mennes
faltes
,
and
so
to
beare
with
euil
.
Christ
therfore
prescribeth
a
meane
,
whiche
shal
neyther
to
much
offend
the
weake
,
and
yet
notwithstandinge
shall
be
verye
meete
and
apte
to
cure
theyr
disseases
.
For
seueritie
is
profitable
,
Seueritye
.
and
worthy
of
greate
praise
,
being
framed
according
to
the
nature
of
medycine
.
To
be
shorte
,
Christe
doth
commaunde
his
disciples
so
to
forgeeue
one
an
other
,
that
neuerthelesse
they
seke
to
reproue
&
correct
faltes
.
The
which
thing
ought
wisely
to
be
considered
:
because
there
is
nothinge
more
harde
than
in
sparinge
and
forbearinge
men
,
to
reprehende
theim
notwithstandinge
freely
for
their
faltes
.
All
men
for
the
moste
parte
do
seeke
to
cloake
one
an
others
falte
,
and
to
deceyue
them selues
with
mortall
flatteries
,
or
elles
they
doo
hate
those
without
all
measure
whom
they
ought
to
beare
withal
.
But
Christ
doth
commend
vnto
his
disciples
mutual
loue
which
should
be
farre
from
flattery
.
Onely
he
commandeth
them
to
season
their
admonitions
and
reprehensions
with
moderation
,
and
reason
,
least
in
beinge
too
sharpe
&
seuere
,
they
quighte
discourage
the
infirme
and
weaker
sorte
.
Thre
degrees
of
brotherlye
correction
.
And
to
this
ende
he
putteth
downe
vnto
vs
thre
sondery
degrees
of
brotherly
admonition
or
correction
:
The
fyrste
is
,
that
we
admonishe
him
which
offendeth
,
priuately
and
in
secrete
:
The
second
is
,
that
if
he
which
hath
offended
,
shew
hym selfe
stobborne
and
obstinate
,
that
then
wée
admonishe
him
agayne
before
certayne
witnesses
:
The
thirde
is
,
that
if
we
can
proffyte
nothinge
at
al
by
these
meanes
with
the
offendoure
,
that
then
we
delyuer
hym
to
the
publique
and
open
iudgement
of
the
church
and
congregation
.
The
ende
why
these
thre
degrees
are
set
downe
vnto
vs
is
(
as
we
saide
before
)
that
we
should
not
vnder
the
pretence
of
a
feruent
zeale
breke
the
bonde
of
Charitie
.
And
because
most
men
are
led
by
ambition
,
seking
to
publishe
and
reueale
the
faltes
of
their
bretherne
,
Christ
very
orderly
and
in
good
tyme
preuenteth
that
vice
,
We
ough●…
〈◊〉
hyde
one
〈◊〉
others
f●…
geuing
a
plain
commandement
,
that
we
seeke
to
hide
so
much
as
in
vs
lyeth
the
faltes
of
our
bretherne
.
For
it
is
most
certayne
that
they
whiche
are
delighted
with
the
shame
and
infamie
of
theyr
bretherne
,
are
led
thervnto
by
hatred
and
euill
wyll
:
because
yf
loue
remayned
in
them
,
they
wolde
seke
to
maytaine
their
honestie
,
and
to
couer
the
shame
of
their
bretherne
.
Notwithstandyng
it
may
be
demaunded
whether
this
rule
oughte
to
be
extended
to
euerye
synne
without
exception
,
although
it
be
neuer
so
haynouse
.
For
there
are
manye
whiche
wyll
admitte
no
publique
iudgemente
,
vntyll
that
the
offendour
be
pryuately
admonished
.
And
truely
there
is
a
manifeste
restraynte
in
the
woordes
of
Christe
.
Auns●…
But
it
maye
be
aunswered
that
Christ
doth
not
symplely
and
without
exception
,
geue
commaundement
that
euery
one
whiche
offendeth
should
be
admonished
or
reproued
priueily
or
without
witnesse
,
but
hee
woulde
haue
vs
to
vse
and
proue
this
waye
of
pryuate
admonition
,
when
that
we
are
priuately
offended
.
Neyther
dothe
our
sauioure
Christe
intreate
here
symplely
of
paciente
sufferynge
of
iniurie
:
but
generally
hee
teacheth
that
we
oughte
to
be
corteouse
and
louinge
,
one
towardes
an
other
,
Cour●…
least
in
dealinge
too
sharply
with
the
weake
,
we
destroy
those
which
shoulde
be
saued
.
Therefore
these
woordes
(
agaynst
thee
)
do
not
signifie
vnto
vs
the
iniurie
doone
vnto
any
man
,
but
it
maketh
a
distinction
or
difference
betwene
secrete
and
manifeste
faultes
.
For
if
any
man
synne
or
offende
agaynst
the
whole
congregation
,
he
must
be
openly
reproued
,
thoughe
he
be
an
elder
or
senior
,
according
to
saincte
Paules
doctrine
to
Tymothe
,
where
he
sayth
.
Them
that
synne
rebuke
openly
,
1
,
Tim
●…
that
others
may
stand
in
feare
.
And
truly
it
were
a
ridiculouse
and
foolishe
matter
,
that
he
whiche
hath
openly
offended
in
so
muche
that
his
falte
is
known
to
euery
one
,
shoulde
be
of
euery
one
admonyshed
:
because
if
a
thousande
knewe
of
it
,
he
must
then
be
amonished
and
reproued
for
the
same
offence
a
thousand
times
.
Wherefore
the
distinction
which
is
here
alleaged
of
our
sauioure
Christe
,
〈◊〉
ought
not
●…ly
to
de●…e
our
bre●…n
.
muste
here
be
noted
,
least
that
any
man
in
publishynge
secrete
faltes
,
rashely
withoute
necessitie
defame
his
brother
.
Go
and
tell
him
his
falte
.
M.
He
sayth
not
blame
thy
brother
,
but
Goe
and
tell
hym
hys
fault
.
Or
admonish
hym
:
and
that
Betwene
thee
and
hym
alone
C.
Our
sauiour
Christe
by
these
woordes
goeth
about
to
temper
and
myttigate
our
excedinge
seueritie
and
sharpenesse
which
doth
gretly
hynder
vs
vnder
the
pretence
of
zeale
,
in
so
muche
that
thereby
wee
violate
and
breake
the
knot
of
brotherly
loue
.
●…he
zeale
●…eketh
the
●…de
of
loue
.
Zeale
oughte
so
to
moue
vs
that
the
ende
therof
be
loue
:
and
that
speciallye
when
that
the
good
estate
of
our
brother
dependeth
vppon
the
same
.
Let
vs
not
therefore
be
to
hasty
,
but
vse
a
meane
in
correctynge
our
brothers
faltes
.
If
he
heare
thee
.
C.
Christ
here
confirmeth
his
doctrine
,
by
the
vtilitie
&
proffite
that
should
come
thereby
.
For
it
is
noo
smalle
matter
to
bringe
that
soule
vnto
God
whiche
was
the
mantion
and
resting
place
of
Sathan
.
But
whervpon
commeth
it
to
passe
that
they
do
syldome
tymes
repente
whiche
fall
,
but
onely
because
they
beinge
enuiousely
vexed
,
do
harden
theym selues
in
obstinacie
.
〈◊〉
pertay●…
to
Chri●…
Therefore
there
is
nothing
more
mete
for
Christians
than
brotherly
loue
and
frendely
admonition
,
which
reconcileth
those
vnto
God
,
whiche
before
were
fallen
from
hym
.
But
whosoeuer
intemperately
&
without
reason
rusheth
forth
into
a
foolishe
heate
,
and
feruency
,
dothe
willingely
cast
away
and
lose
the
healthe
of
his
brother
whiche
he
hadde
in
his
hande
.
M.
Fynally
,
to
heare
in
this
place
,
is
taken
for
the
admittinge
&
wyllinge
receyuinge
of
the
brotherly
admonition
and
correction
,
for
the
acknowleginge
the
faulte
with
repentaunce
,
and
for
the
desire
of
a
reconciliation
.
For
thus
it
is
written
in
Luke
.
●●ke
.
17.
If
thy
brother
trespase
against
thee
,
rebuke
hym
:
and
if
he
repente
,
forgeue
hym
.
C.
In
the
which
place
our
sauiour
Christe
commaundeth
vs
to
be
contente
with
priuate
reprehention
,
if
that
oure
brother
be
broughte
to
repentaunce
.
Hereby
we
may
gather
also
how
necessary
the
mutuall
libertye
of
reprehencions
is
amonge
the
faythfull
.
For
seing
that
euery
man
doth
more
often
sinne
daily
,
it
is
to
to
cruell
to
betraye
by
our
sylence
and
dissimulation
theyr
good
estate
,
whom
frendly
reprehencion
might
saue
from
destruction
.
For
although
this
way
do
not
at
all
times
prosper
and
take
effecte
,
yet
notwithstandinge
hee
is
in
great
fault
which
neglecteth
the
remedy
prescribed
of
the
Lord
in
helping
and
defending
oure
brother
.
Therefore
if
thy
brother
which
hath
trespassed
receiue
thy
gentle
admonition
and
repente
,
there
is
no
cause
why
he
should
be
brought
into
obloqui
and
defamed
.
Let
him
that
is
the
admonisher
or
corrector
holde
himselfe
contented
with
this
that
he
by
his
secrete
admonition
hath
broughte
his
brother
which
erred
into
the
righte
waye
,
by
the
which
meanes
hée
hath
deliuered
his
brothers
soule
from
death
:
accordinge
to
the
saying
of
S.
Iames
,
where
hée
saythe
:
Iames.
5.
Brethren
if
anye
of
you
do
erre
from
the
truth
,
and
another
conuerte
him
▪
let
the
same
know
that
hée
which
conuerteth
the
sinner
from
going
astray
out
of
his
way
shall
saue
a
foule
from
death
,
and
shall
hyde
the
multitude
of
sinnes
.
God
onelye
hath
the
hartes
of
men
in
his
handes
.
C.
This
also
is
worthy
to
be
noted
,
that
the
Lorde
to
the
ende
wée
may
be
the
more
stronge
&
bould
to
do
oure
dutie
ascribeth
that
honour
appertayning
to
him selfe
vnto
vs
.
For
it
pertayneth
vnto
none
to
conuerte
any
man
,
but
vnto
God
onelye
:
yet
notwithstandinge
it
pleaseth
hym
to
adorne
vs
with
this
power
,
namelye
to
win
and
recouer
our
lost
brother
.
A.
The
same
maner
of
speache
vseth
the
Apostell
Paule
wrytinge
to
Tymothe
where
hee
saithe
thus
:
1.
Timot
4.
Take
hede
to
thy selfe
and
to
thy
Doctrine
&
continue
therein
:
for
if
thou
shalt
so
do
,
thou
shalte
saue
thy selfe
,
and
them
that
heare
thée
.
Thou
hast
won
thy
brother
A.
Hée
expresseth
the
name
of
brother
agayne
,
both
to
the
end
hée
might
encourage
men
to
seeke
for
the
prosperitye
of
theyr
brethren
,
and
also
to
declare
that
this
discipline
oughte
to
be
amonge
brethren
,
that
is
to
saye
amonge
the
members
of
one
ecclesiastical
body
,
and
professors
of
one
Christian
religion
.
For
S
Paule
saith
,
1.
Cor.
5.
what
haue
I
to
do
to
iudge
of
them
that
are
forreiners
?
Therefore
if
any
whiche
is
called
a
brother
be
a
whoremonger
,
1.
Cor.
5.
eyther
a
couetouse
person
,
or
a
worshiper
of
Images
,
or
a
slaunderer
,
or
suche
like
:
with
such
see
that
ye
eate
not
.
And
thus
far
as
concernynge
the
fyrste
degree
of
brotherlye
admonition
.
16
If
he
heare
the
not
,
then
take
yet
with
thee
one
or
twoo
,
that
in
the
mouthe
of
two
or
three
witnesses
,
euery
matter
may
be
established
.
And
if
he
heare
thee
not
.
Bu.
The
second
degree
is
a
more
seuere
and
sharpe
admonition
before
twoo
or
three
witnesses
,
C.
by
the
whiche
,
he
that
behaued
hym selfe
so
stoutely
before
one
man
,
may
be
admonished
.
Bu.
For
if
thou
canst
nothinge
preuayle
with
a
wycked
man
by
frendely
,
familiar
,
and
priuate
admonytion
,
take
vnto
thee
certaine
graue
men
and
such
as
thou
knowest
the
partie
that
is
gyltie
to
be
afraide
of
,
by
reason
of
authoritie
,
in
the
presence
of
whom
,
vrge
him
,
whome
thou
wouldeste
haue
reformed
with
vehemencie
.
Obiection
But
some
do
obiecte
here
,
that
witnesses
are
called
in
vaine
,
if
that
we
haue
to
do
with
a
selfe
wild
and
obstinate
person
:
because
he
wyll
be
so
farre
from
acknowledgynge
his
falte
in
their
presence
,
that
he
wyll
more
impudentely
stande
in
the
same
,
and
denie
his
falt
.
Those
that
thus
obiecte
maye
easely
be
answered
,
Aunswere
.
if
that
we
distinguish
and
make
a
difference
betwene
the
kindes
of
denyinge
and
continuinge
obstinate
.
Hee
whiche
precisely
denyeth
his
facte
,
and
affirmeth
that
hee
is
vniustely
burthened
must
be
omitted
:
because
in
vayne
he
shoulde
be
vrged
to
the
confession
of
his
falte
before
witnesses
.
But
because
many
men
do
seeke
to
auoyde
that
peruersely
,
whiche
wickedly
they
haue
committed
,
or
elles
impudently
do
excuse
the
same
,
vntyll
they
be
vrged
and
pressed
by
greate
authoritie
and
proofe
:
this
way
is
very
well
obserued
.
And
that
the
wordes
of
Christe
oughte
thus
to
be
vnderstode
,
it
is
euident
by
the
woorde
of
reprouing
,
whiche
was
mentioned
in
the
verse
goinge
before
.
To
reproue
or
rebuke
,
is
by
demonstration
to
conuince
and
ouercome
.
But
how
sholdest
thou
conuince
him
of
his
falte
which
obstinately
denieth
the
whole
matter
?
For
he
,
whiche
withoute
shame
denyeth
his
falte
,
dothe
take
away
all
occasion
to
be
admonished
any
more
.
Nowe
let
vs
see
to
what
ende
Christ
wolde
haue
witnesses
.
Surely
to
this
ende
,
that
the
admonition
might
be
more
seriouse
and
of
greatter
waighte
.
That
in
the
mouthe
of
two
or
three
witnesses
.
E.
He
vseth
this
woorde
mouthe
,
for
the
woorde
or
testimony
:
Witness●●
oughte
〈◊〉
had
in
〈◊〉
of
wag●…
as
if
he
should
say
that
the
whole
accusation
shold
be
firme
and
ratifyed
by
the
testimony
of
twoo
or
three
,
that
if
it
shoulde
happen
any
man
to
be
so
impudente
,
that
afterwarde
hee
wolde
denye
that
he
had
offended
,
that
in
such
case
he
might
be
conuinced
by
those
wytnesses
.
But
when
as
any
man
shall
deny
in
the
presence
of
two
or
thre
wytnesses
that
he
hath
offended
,
and
refuseth
to
acknowledge
his
falte
,
then
we
muste
commit
the
matter
vnto
God
,
for
we
can
procede
no
farther
:
notwithstandyng
in
the
meane
tyme
he
shall
haue
those
that
were
present
witnesses
of
his
obstinacy
.
This
place
is
taken
out
of
the
law
,
namely
out
of
the
ninetene
chap.
of
Deutronomy
:
Deutro●●●●
the
whiche
place
our
sauiour
Christ
tourneth
somewhat
into
an
other
sence
:
&
yet
no
absurditie
therby
aryseth
.
Moyses
forbiddeth
to
pronounce
or
iudge
vpon
any
secrete
or
vnknown
matter
.
And
he
saith
that
this
is
the
lawefull
way
of
tryinge
,
that
by
the
testimony
of
twoo
or
thre
the
case
shoulde
stande
and
be
stablished
.
Christ
speakinge
of
the
same
lawe
,
sayth
that
the
cause
is
sufficient
,
when
two
or
three
witnesses
do
aryse
to
condemne
the
contumacy
of
the
man
.
Neyther
shall
he
haue
any
iust
cause
to
complayne
for
the
publishinge
of
his
falte
,
whiche
hath
refused
to
heare
twoo
or
three
.
17
If
he
heare
not
theim
.
tell
it
vnto
the
congregation
:
If
he
heare
not
the
congregation
,
let
him
be
vnto
thee
as
an
Heathen
,
and
as
a
Publican
.
If
he
heare
not
them
.
Bu.
The
thirde
degree
is
the
sharpe
and
seuere
reprehension
before
the
Churche
or
congregation
.
For
if
the
offender
be
not
tractable
,
but
peruerse
,
obstinate
,
impenitent
,
&
so
shamelesse
that
hée
despyseth
all
admonition
,
and
exhortacion
,
goeth
forwarde
in
his
filthy
conuersation
,
and
defyleth
himselfe
and
others
to
,
them
must
the
matter
be
wholely
referred
to
the
Congregation
,
that
before
the
same
hée
maye
be
reproued
more
sharpely
than
hée
was
before
,
and
be
made
also
ashamed
openlye
.
●…estion
.
Tell
it
vnto
the
Congregation
,
C.
It
maye
be
demaunded
what
hée
meaneth
by
the
name
of
Congregation
.
For
Paule
commaundeth
that
the
Corinthian
,
Cor.
.5
.
which
was
gilty
of
most
filthy
and
abhominable
incest
shoulde
not
be
excomunicated
not
of
any
certaine
number
,
but
of
the
whole
Congregation
:
and
therefore
it
maye
séeme
probable
that
Iudgement
was
here
committed
to
the
whole
multitude
.
But
because
at
that
time
ther
was
no
Church
which
had
geuen
her
name
vnto
Christe
nor
no
such
order
appointed
,
●●swere
.
and
because
the
Lord
himselfe
speaketh
according
to
the
maner
of
the
time
:
there
is
no
doubt
but
that
hée
applyeth
it
to
the
order
of
the
olde
Churche
euen
as
in
certayne
other
places
hée
frameth
his
speache
according
to
the
knowen
custome
.
●●tth
.
5.
When
hée
commaunded
to
leaue
the
offringe
at
the
Altar
,
vntill
wée
were
reconciled
to
our
offended
brother
,
there
is
no
doubt
but
that
by
the
present
and
legall
forme
of
the
worship
of
God
hée
would
teache
that
wée
cannot
pray
aright
,
nor
offer
any
thing
vnto
God
,
so
longe
as
wée
are
at
dissention
with
our
brethren
.
Hée
had
respecte
therefore
after
this
maner
to
the
discipline
which
was
nowe
vsed
of
the
Iewes
:
because
it
had
bene
very
absurde
to
commit
Iudgement
vnto
the
Church
which
was
not
.
But
seing
the
Auctority
and
power
of
excommunication
belonged
to
the
Elders
amonge
the
Iewes
,
the
which
Elders
did
represent
the
person
of
the
whole
Church
,
Christ
very
aptlye
and
to
the
purpose
saith
that
they
which
offende
,
must
be
brought
vnto
the
Church
,
if
disdainfully
they
contemned
secreete
admonition
,
and
scoffed
at
the
same
.
Wée
do
knowe
that
when
the
Iewes
were
retourned
from
the
exile
and
banishemente
of
Babilon
,
a
counsell
being
chosen
which
they
called
Sinhedrim
,
a
lawe
and
reformation
of
manners
and
Doctrine
was
appointed
.
This
rule
and
gouernement
was
lawfull
and
acceptable
vnto
God
,
and
it
was
a
brydell
to
restraine
and
kéepe
in
good
order
all
such
as
were
peruerse
and
vnrulye
.
Obiection
.
If
any
man
obiecte
and
saye
that
in
Christes
time
all
thinges
were
corrupted
and
out
of
order
,
that
nothinge
lesse
ought
to
be
compted
the
Iudgement
and
lawe
of
the
Church
,
than
such
cruell
gouernement
:
Aunswere
.
We
may
easelye
aunswere
,
that
althoughe
there
were
then
a
corrupte
and
peruerse
waye
,
yet
notwithstanding
that
Christ
doth
iustlye
commende
the
order
which
before
tyme
was
appointed
of
the
fathers
.
But
when
as
within
short
time
after
hée
had
erected
the
Church
,
and
had
taken
away
the
corruption
hee
restored
the
pure
vse
of
excommunication
.
Notwithstanding
there
is
no
doubte
but
that
the
order
of
discipline
which
floryshed
vnder
the
kyngdome
of
Christe
,
succeded
and
came
in
the
place
&
stéede
of
the
olde
.
And
trulye
seinge
the
prophane
Gentiles
obserued
and
kepte
the
shadowed
right
and
custome
of
excomunicatinge
,
it
is
euidente
that
it
was
put
into
the
myndes
of
men
by
God
from
the
beginning
,
that
if
any
were
polluted
and
vncleane
,
they
might
be
stayed
from
holy
thinges
.
It
had
bene
a
shame
therefore
and
great
reproche
vnto
the
people
of
God
to
haue
beene
experte
and
altogether
ignorante
of
that
discipline
,
of
the
which
there
was
a
remnant
left
among
the
Gentyles
.
But
Christe
putteth
that
vnto
vs
which
was
obserued
vnder
the
lawe
,
because
the
matter
standeth
wyth
vs
as
it
did
with
the
fathers
.
And
yet
for
all
that
it
was
not
the
purpose
of
Christ
to
sende
his
disciples
to
the
Sinagoge
,
The
Sinagoge
of
the
Iewes
a
maintayner
of
euill
.
Iohn
.
9.
which
willingly
suffered
it selfe
to
be
defyled
wyth
filthy
spots
,
and
excomunicated
the
true
and
simple
worshippers
of
God
:
(
A.
of
the
which
matter
wée
haue
an
euidente
example
in
the
man
that
was
blinde
from
his
natiuity
.
)
But
hée
admonished
them
that
an
order
ought
to
be
obserued
in
his
Churche
,
which
order
before
time
was
appointed
very
Godly
vnder
the
law
.
C.
If
any
man
obstinatelye
reiecte
the
first
admonitions
,
or
continuing
in
hys
vyce
declareth
himselfe
to
contemne
the
same
,
when
that
he
is
admonished
the
seconde
time
againe
before
witnesses
,
hee
must
be
brought
before
the
Iudgemente
of
the
Churche
,
that
is
before
the
Elders
of
the
Congregation
according
to
the
commaundement
of
Christ
:
where
hée
must
be
more
sharpely
reprehended
as
by
publique
Actoritye
,
that
if
hée
reuerence
the
Church
,
hee
may
submit
himselfe
&
obey
.
But
if
hee
heare
not
the
Church
A.
As
if
hée
had
sayd
But
and
if
hee
be
as
yet
so
incurable
,
that
hee
will
not
be
corrected
neyther
by
secrete
and
brotherly
admonition
,
neither
by
the
conscience
,
consent
,
and
agreement
of
two
or
three
,
neither
by
the
shame
of
the
publishinge
and
disclosinge
the
faulte
,
neither
by
the
auctority
of
the
Elders
,
then
leaue
him
to
his
sinne
,
let
him
be
cut
of
from
the
company
of
men
,
and
let
him
be
of
no
better
estimation
then
if
he
were
a
heathen
or
a
Publican
.
C.
That
which
is
spoken
here
of
heathen
men
and
Publicans
,
confirmeth
the
former
interpretacion
,
where
wée
spake
of
those
kinde
of
men
.
For
,
because
heathen
men
and
Publicanes
were
greatly
hated
and
detested
amonge
the
Iewes
hée
compareth
vncleane
and
incurable
personnes
to
such
.
Notwithstanding
that
heathen
men
and
Publicanes
were
so
abhominable
in
the
sight
of
the
Iewes
,
Christ
willeth
them
not
to
forsake
them selues
and
to
dispayre
,
for
of
such
his
Church
was
gathered
:
Neither
is
this
place
for
their
purpose
which
thincke
that
the
faythfull
oughte
to
abhorre
the
Publicane
.
But
Christ
to
the
end
he
might
the
more
easely
be
vnderstande
of
the
rude
and
simple
,
borrowed
the
maner
of
speache
of
the
Countrey
where
hée
was
.
So
that
hys
meaninge
is
that
wee
ought
to
haue
nothinge
to
do
with
the
contemners
of
the
Congregation
vntill
such
time
as
they
repente
.
C.
Notwithstanding
wee
must
not
cast
from
them
all
hope
of
saluation
,
but
must
commit
them
vnto
the
Lorde
,
vntill
such
time
as
there
appeareth
some
signe
of
repentaunce
.
Matth.
5.6
.
As
concerninge
heathen
men
and
Publicans
,
reade
the
fiue
and
sixe
Chapters
going
before
.
18.
Verely
I
say
vnto
you
,
whatsoeuer
ye
binde
on
earth
,
shal
be
bounde
in
heauen
.
And
what
soeuer
ye
lose
on
earth
shal
be
losed
in
Heauen
.
Verely
I
say
vnto
you
,
Bu.
This
sentence
pertayneth
to
the
explication
and
confirmation
of
that
which
went
before
.
For
,
because
hee
had
said
:
If
he
heare
not
the
Church
,
let
him
be
vnto
the
as
a
heathen
or
a
Publicane
:
and
because
this
mighte
be
the
secrete
aunswere
or
priuy
thought
of
the
brother
which
was
the
contemner
:
If
they
despise
mée
I
will
despise
them
,
and
if
they
condemne
mée
,
I
will
condemne
them
also
:
because
of
these
things
(
I
saye
)
hee
confirmeth
here
the
Iudgement
of
the
Church
,
and
vnder
the
testimony
of
an
othe
hee
saith
that
before
the
Lord
also
they
are
eyther
condemned
or
absolued
,
which
the
Churche
by
deuyne
Iudgement
eyther
absolueth
or
condemneth
.
A
iust
●…muni●…
is
〈◊〉
Therefore
a
iust
excommunication
ought
to
be
feared
,
but
an
vndeserued
excommunication
is
of
no
force
.
Whatsoeuer
yee
binde
on
earth
C.
This
place
is
nothinge
at
all
like
vnto
the
which
is
written
in
the
sixtene
Chapter
goinge
before
:
but
is
otherwise
to
be
vnderstode
.
Yet
wee
make
them
not
so
contrary
but
that
there
is
some
affinity
betwene
them
.
Chiefly
therefore
they
agree
in
this
that
they
are
both
generall
sentences
,
and
that
they
haue
alwayes
one
maner
of
power
of
binding
and
lowsinge
,
namely
by
the
worde
of
God
,
both
one
commaundement
,
and
one
promise
.
And
in
this
they
differ
that
the
former
place
in
the
sixtene
Chap.
of
Mathew
is
peculiarly
and
specially
to
be
vnderstoode
of
the
Preachinge
which
the
mynisters
of
the
worde
vse
,
and
this
place
pertayneth
to
the
discipline
of
excommunication
,
which
is
graunted
vnto
the
Churche
.
Christ
there
wente
about
to
declare
the
auctority
of
Doctrine
,
but
here
hee
appointeth
discipline
which
is
an
Appendix
,
or
thinge
annexed
to
the
same
.
There
hee
sayd
that
the
preachinge
of
the
Gospell
should
not
be
in
vaine
,
but
that
it
should
be
to
some
the
sauor
of
lyfe
vnto
life
,
and
to
other
some
the
sauor
of
death
vnto
death
:
here
hee
affirmeth
that
although
the
wicked
to
deride
the
Iudgement
of
the
Church
,
yet
notwithstanding
that
it
shall
not
be
in
vayne
.
So
that
wée
must
remember
this
distinction
:
that
in
the
sixtene
of
Mathewe
hee
speaketh
of
the
word
preached
,
simplely
,
and
here
he
speaketh
of
publique
iudgement
and
discipline
.
The
Churche
bindeth
,
〈◊〉
Church
〈◊〉
power
●…de
.
whomsoeuer
it
excommunicateth
:
not
that
it
casteth
into
perpetual
ruine
and
desperation
,
but
because
it
condemneth
his
life
and
manners
,
which
is
euell
,
and
doth
admonishe
him
of
his
damnation
at
hande
,
vnlesse
he
repente
.
Agayne
the
Churche
lowseth
,
whomsoeuer
it
receyueth
into
the
fellowshippe
of
the
same
:
because
it
maketh
him
partaker
of
the
vnitie
which
is
in
Christ
Iesus
.
C.
Therfore
whosoeuer
forsakinge
his
synne
acknowlegeth
his
falte
,
and
craueth
pardone
at
the
handes
of
the
Churche
,
the
same
is
absolued
and
lowsed
not
onely
of
men
,
but
also
of
God
.
On
the
contrarye
parte
,
whatsoeuer
he
be
that
maketh
a
scorne
and
iest
of
the
admonitions
of
the
Churche
,
if
he
be
condemned
by
the
same
,
he
maye
be
sure
and
certayne
,
that
he
is
also
condemned
in
heauen
.
Neyther
shall
he
haue
nowe
any
more
to
do
with
men
,
but
the
lorde
him selfe
shal
be
the
reuenger
.
●…ection
.
If
any
man
do
obiecte
&
say
that
God
by
this
meanes
shall
be
as
it
were
an
vnder
iudge
which
subscribeth
to
the
opinion
and
iudgement
of
mortall
men
:
●●●swere
.
we
may
easely
answere
,
and
say
that
Christ
doth
not
geue
authoritie
to
his
Church
,
to
the
ende
he
might
diminishe
the
right
that
pertaineth
vnto
him
&
to
his
father
,
but
rather
to
the
ende
he
might
bringe
the
greatter
maiestie
to
his
woorde
.
For
as
in
the
syxtene
chapter
goinge
before
,
hee
went
not
about
to
stablishe
euery
doctrine
,
but
that
onelye
whiche
came
out
of
his
mouth
:
Euen
so
in
this
place
he
saith
not
that
al
iudgement
shall
be
firme
and
stable
,
but
that
iudgemente
onely
whiche
procedeth
from
his
members
,
whereof
he
is
the
headde
.
Wherupon
it
followeth
that
men
are
in
no
poynte
preiudiciall
vnto
God
,
when
they
pronounce
nothing
but
that
whiche
commeth
out
of
his
mouthe
,
and
do
onely
seeke
to
execute
that
faithfully
whiche
he
commaundeth
.
●…iste
the
〈◊〉
of
the
●…e
world
.
For
althoughe
Christ
be
the
onelye
iudge
of
the
whole
worlde
,
yet
notwithstanding
he
wyl
haue
the
ministers
of
his
woorde
to
be
proclaymers
of
his
Iustice
,
and
the
Churche
also
to
set
forth
his
iudgement
.
And
so
it
commeth
to
passe
that
he
derogateth
nothing
from
hym selfe
,
in
vsyng
the
ministery
of
men
,
but
byndethe
and
lowseth
him selfe
notwithstandinge
.
Bu.
Herby
it
is
euident
howe
vnorderly
,
yea
howe
falsely
many
gather
of
this
place
,
that
the
Church
can
do
al
thinges
,
&
specially
that
it
can
make
lawes
as
concernyng
religion
,
the
which
whosoeuer
despiseth
,
despiseth
the
lawes
of
God
.
But
truely
Christ
speaketh
not
here
as
concernynge
the
power
to
make
deuine
lawes
,
but
as
concernyng
Christian
and
brotherly
admonition
,
as
concernyng
exhortation
,
reprehention
,
correction
,
&
taking
away
offences
,
A.
and
of
the
Iudgement
of
the
Church
,
that
which
ought
to
followe
the
woorde
of
God
in
al
thinges
,
that
it
may
be
not
only
humane
but
deuine
Iudgement
.
Question
.
C.
Notwithstandinge
here
ariseth
a
question
,
That
seinge
the
Church
doth
suffer
many
Hypocrites
,
and
dothe
absolue
also
manye
,
whiche
do
but
fayne
repentance
,
whether
suche
are
absolued
in
heauen
or
no
?
Answere
.
We
must
answere
that
Christe
doth
not
pronounce
absolution
to
any
,
but
to
such
as
vnfaynedly
and
truely
reconcile
them selues
to
the
Churche
.
For
he
sekinge
to
comforte
the
weake
and
trembling
consciences
,
and
to
take
away
all
feare
,
pronounceth
that
whosoeuer
haue
synned
,
&
are
receyued
agayne
into
the
fauoure
of
the
Churche
,
are
delyuered
from
al
gilte
and
absolued
before
God.
Absolution
.
For
he
appoynted
this
vnto
vs
as
a
pledge
of
his
heauenvly
grace
,
whiche
pertayneth
in
no
pointe
vnto
Hypocrites
,
which
peruert
the
pure
vse
of
reconciliation
.
This
bryngeth
no
small
comforte
to
the
godlye
,
to
the
increasynge
of
theyr
hope
,
when
that
they
heare
their
synnes
to
be
put
away
before
God
and
his
angelles
so
soone
as
they
haue
obtayned
pardone
at
the
handes
of
the
Churche
.
In
the
other
parte
the
minde
of
Christ
is
nothing
ambiguouse
and
doubtfull
.
For
Christe
,
The
obstinat
by
the
iudgement
of
the
Churche
are
condemned
in
heauen
.
to
the
ende
he
might
abate
the
pride
of
obstinate
persons
,
which
deny
them selues
to
be
vnder
the
rule
of
men
,
and
alwayes
appeale
to
the
tribunall
seate
of
God
,
pronounceth
that
the
dampnation
pronounced
of
those
whom
they
so
despyse
,
is
ratifyed
before
God
and
his
angels
in
heauen
.
In
the
meane
time
he
encourageth
his
mynisters
to
execute
Iust
seuerytie
,
least
they
be
discouraged
at
their
wicked
obstinacie
,
whiche
contemne
and
reiecte
discipline
.
Whereby
wee
maye
beholde
and
see
howe
that
the
iurisdiction
of
the
spirituall
Churche
whiche
ponisheth
syn
by
the
woorde
of
the
lorde
is
moste
excellente
,
and
a
reamedy
against
corruption
,
a
preseruatiue
of
health
,
the
foundation
of
order
,
and
the
bonde
of
vnitie
:
Therefore
when
the
Churche
dothe
excommunicate
manifest
and
open
adulterers
,
whoremasters
,
theeues
,
murtherers
,
sediciouse
persons
,
periurers
,
false-witnesse
bearers
,
obstinate
persons
and
suche
like
,
whiche
beinge
admonished
of
their
faltes
,
do
make
a
ieste
at
God
&
his
Iudgement
,
they
vsurpe
nothing
to
them selues
without
authoritie
,
but
vse
their
power
and
rule
commytted
vnto
theim
by
God
.
Finally
least
any
man
shoulde
despise
this
iudgemente
of
the
Churche
,
or
make
small
accompt
that
they
are
depriued
the
company
of
faythefull
men
:
the
lorde
openlye
declareth
that
their
iudgemente
is
nothinge
elles
but
the
settinge
forthe
of
his
Iudgement
,
&
that
the
same
is
established
and
confirmed
in
heauen
,
whiche
they
do
in
earthe
.
For
they
haue
the
worde
of
the
lorde
,
by
the
which
they
may
condemne
the
peruerse
and
obstinate
:
they
haue
the
woorde
of
the
lorde
,
by
the
which
they
may
receiue
the
penitent
into
fauour
againe
.
The
Church
of
god
can
not
erre
.
And
they
cannot
erre
,
nor
swarue
from
the
iudgement
of
God
,
because
they
iudge
not
but
by
the
law
of
God
,
whiche
is
not
vncertayne
,
or
any
earthly
opinion
,
but
the
holy
wyl
of
God
,
and
a
deuine
oracle
.
Herby
also
we
may
sée
how
folyshely
the
Papistes
wrest
this
presente
place
to
maintaine
theyr
counterfaite
authoritie
,
Popishe
excommunication
grounded
here
.
whiche
was
nothing
els
but
tiranny
.
It
is
most
sure
and
certayne
that
authoritie
,
to
excommunicate
was
committed
to
the
Church
:
but
whether
any
one
man
,
not
called
by
the
church
but
created
by
the
horned
and
monstruouse
beast
,
whiche
sendethe
forthe
at
hys
owne
wyll
and
pleasure
,
vayne
blastes
of
excommunication
,
whether
any
such
(
I
say
)
haue
any
aucthoritie
by
the
word
of
God
,
there
is
no
doubt
,
for
he
hath
not
.
For
it
is
euident
that
the
lawful
gouernment
of
the
Church
was
committed
not
onely
to
the
Clergye
or
ministers
of
the
woorde
,
but
also
to
certaine
of
the
layty
,
as
to
maiestrates
which
should
be
iudges
of
the
manners
of
the
people
.
Yet
notwithstandinge
they
being
not
contented
with
this
impudencie
go
about
farther
to
proue
out
of
this
place
(
as
we
towched
before
)
that
what
burthens
so
euer
they
lay
vpon
mennes
shoulders
,
they
oughte
to
beare
it
.
We
wyll
not
say
that
they
beinge
mortall
ennemies
of
the
Church
vsurpe
and
take
vnto
them selues
by
vyolence
,
the
power
&
authoritie
permytted
vnto
the
Church
:
onely
we
say
that
they
abuse
this
place
of
Scripture
,
not
vnderstandinge
the
meaninge
of
our
sauioure
Christ
.
Auricul●●●●●fession
.
With
no
lesse
madnes
and
foolishnes
also
,
they
go
aboute
by
this
place
to
defende
their
Auriculer
confession
.
But
so
vaine
and
friuolouse
are
their
resons
,
that
they
deserue
not
in
this
place
any
confutation
.
19
Agayne
I
say
vnto
you
,
that
if
two
of
you
agree
in
earthe
vpon
any
manner
of
thing
,
whatsoeuer
they
desire
,
they
shall
haue
it
of
my
father
whiche
is
in
heauen
.
Agayne
I
say
vnto
you
.
M.
Some
olde
Greeke
bookes
haue
,
Agayne
verely
I
saye
vnto
you
.
In
this
woorde
(
Agayne
)
there
is
a
confirmation
:
if
wee
adde
vnto
it
,
Verely
,
it
wyll
be
a
double
confirmation
:
as
if
he
should
haue
sayd
:
It
shal
not
be
onely
confirmed
and
ratified
in
heauen
if
ye
excommunicate
any
man
:
but
moreouer
I
say
vnto
you
,
if
ye
pray
for
a
sinner
vnto
God
,
he
wil
heare
you
:
not
onelye
the
vniuersall
Churche
,
but
also
twoo
,
if
they
with
one
consente
praye
faythfully
.
C.
Furthermore
hee
teacheth
that
God
wyll
not
onely
geeue
his
spirite
of
counsel
&
wisedome
to
those
that
aske
it
,
Faithful●…
in
publiq●●
assemblies
〈◊〉
pray
with
consent
.
but
also
wyl
brynge
to
passe
that
whatsoeuer
they
shal
do
,
by
his
word
shall
want
neyther
power
nor
effecte
.
But
he
ioynyng
consent
and
agremente
with
prayer
,
teacheth
howe
soberly
and
reuerently
the
faythful
ought
to
behaue
them selues
in
publique
assemblies
.
The
synner
must
be
admonished
of
his
sinne
,
and
excepte
he
receyue
admonition
,
hée
must
be
excommunicated
.
And
herein
wée
must
not
only
aske
counsel
at
the
mouth
of
the
lorde
,
that
nothing
be
done
contrary
to
his
worde
,
but
also
we
must
go
forwarde
by
prayer
.
Wherevpon
that
whiche
we
taught
before
,
appereth
here
more
euidente
&
playne
,
namely
that
libertie
is
not
graunted
vnto
men
to
do
what
them
list
,
but
that
they
must
apoint
God
to
be
the
reuenger
of
their
gouernment
,
that
he
him selfe
maye
defende
&
confirme
his
iudgementes
,
wherof
he
is
the
authour
.
Therfore
the
Church
ought
to
be
endued
with
the
spirite
of
iudgement
&
discretion
.
Furthermore
we
must
here
note
that
christ
went
about
to
confirme
the
faythefull
as
concerninge
the
efficacie
of
prayer
,
●●blique
●●●yer
.
&
to
commende
publique
prayers
,
to
the
which
there
is
a
promise
added
.
This
concorde
(
truely
)
and
agrement
is
acceptable
vnto
him
,
&
is
blessed
of
him
,
that
it
might
haue
the
ful
effect
.
Therfore
as
in
many
other
places
God
doth
often
promise
that
he
wil
here
our
pryuate
and
secrete
petition
:
euen
so
Christ
here
vouchsafeth
to
adde
a
singuler
promise
to
oure
publique
prayers
,
to
the
ende
he
might
the
more
stirre
vs
vp
to
vse
them
often
.
Vpon
any
maner
of
thinge
what
so
euer
.
Bu.
This
is
not
to
be
vnderstoode
so
generally
,
as
though
God
wolde
graunt
the
rashe
and
foolishe
petitions
of
men
.
For
it
followethe
:
Beinge
gathered
together
in
my
name
,
And
saincte
Iohn
writeth
thus
:
This
is
the
trust
that
wee
haue
to
Godwarde
,
●…ohn
.
5.
that
whatsoeuer
wee
aske
accordinge
to
his
will
,
he
heareth
vs
:
And
if
we
knowe
that
he
heare
vs
,
whatsoeuer
we
shall
aske
,
we
knowe
we
shal
obtaine
of
hym
.
20
For
where
twoo
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
.
For
where
two
or
three
.
C.
This
promise
is
more
large
then
that
which
wente
before
.
For
the
lorde
doth
promyse
here
his
presence
so
often
as
twoo
or
three
shall
come
together
in
his
name
,
●●ist
is
pre●●
prayer
.
that
he
may
direct
them
with
his
spirite
and
wisedome
:
and
that
he
maye
bringe
all
their
enterprises
to
good
successe
.
There
is
no
cause
therefore
why
they
shoulde
doubt
,
which
committe
them selues
vnto
him
to
be
gouerned
,
but
that
by
his
presence
they
shal
obtayne
theyr
hartes
desyre
.
And
seynge
it
is
an
inestimable
benefite
to
haue
Christ
our
guide
in
all
thynges
,
whiche
may
blesse
our
workes
and
counsels
,
euen
as
there
is
nothinge
more
miserable
then
to
want
his
grace
:
this
promise
ought
to
be
no
smalle
spurre
or
prouocation
to
pricke
vs
forwarde
to
leade
a
godly
and
holy
lyfe
one
with
an
other
.
For
whatsoeuer
he
be
that
neglecteth
holy
and
godly
meetynges
and
comminges
together
,
or
seperatethe
hym selfe
from
his
bretherne
,
and
behaueth
him selfe
neglygently
in
imbracinge
vnitie
,
by
these
hee
declarethe
that
he
maketh
smalle
accompte
of
the
presence
of
Chryste
.
This
promise
therefore
is
moste
worthye
to
be
noted
,
whiche
oughte
to
encourage
vs
as
well
to
publyque
prayers
,
as
to
common
and
vniuersal
agreemente
.
For
what
can
be
better
to
vs
,
then
the
presence
of
Chryste
?
Of
whose
counsell
if
we
be
destitute
,
Esay
,
8.
it
muste
nedes
be
fulfylled
vppon
vs
which
is
wrytten
,
Take
your
counsell
together
,
yet
muste
youre
counsell
come
to
naughte
.
In
my
name
.
A
This
clause
or
restraint
muste
fyrste
of
all
be
noted
:
by
the
which
is
declared
,
C.
that
they
whiche
desyer
to
haue
Chryste
presente
with
theym
,
muste
come
together
in
his
name
.
They
come
together
in
the
name
of
Chryste
,
whiche
reiecte
and
put
awaye
all
impedimentes
whiche
myght
stay
them
from
comming
to
Christe
,
they
also
which
sincerely
come
vnto
God
,
whiche
whollye
geue
them selues
to
obey
his
worde
,
and
whiche
suffer
theym selues
to
be
gouerned
with
his
spirite
.
There
is
no
doubte
where
this
symplicitie
rayneth
,
but
that
Christ
wyll
shewe
hym selfe
openly
,
and
wyll
so
further
and
helpe
forwarde
their
begynninge
,
that
they
shall
well
knowe
and
peyceyue
,
The
wicked
come
together
to
praye
in
their
owne
name
.
that
they
are
not
come
together
in
vayne
.
But
on
the
contrarye
parte
,
they
are
not
gathered
together
in
his
name
,
which
settinge
aside
the
commandement
of
God
(
in
the
which
he
forbiddeth
any
thing
to
be
taken
or
added
to
his
woorde
)
do
all
thinges
accordinge
to
theyr
owne
wyll
.
The
whiche
thynge
maye
euidentlye
be
seene
in
the
kyngedome
of
the
Pope
.
General
counsayles
.
C.
The
Papistes
cry
that
the
counsels
could
not
erre
,
and
that
therefore
their
decrees
oughte
to
stande
:
because
so
often
as
twoo
or
three
are
gathered
together
in
the
name
of
Christ
,
he
is
in
the
middest
of
them
.
But
truely
fyrst
of
all
they
shoulde
consider
and
be
sure
,
whether
they
came
together
in
the
name
of
Christe
or
no
,
whose
faythe
,
doctrine
,
and
affection
they
denie
.
Seinge
therefore
they
consider
not
of
this
,
who
seethe
not
that
their
comminge
together
was
not
in
the
name
of
Christe
?
Who
seeth
not
that
they
confound
the
difference
betwene
holy
and
prophane
congregations
?
Who
seeth
not
that
they
take
awaye
all
power
from
the
Churche
,
and
geue
the
same
to
the
sworne
ennemies
of
Christ
?
Let
vs
vnderstand
therfore
that
none
are
incouraged
to
trust
and
hope
for
this
promise
,
but
the
trew
and
sincere
worshippers
of
God
,
whiche
seeke
Chryste
with
a
pure
harte
.
But
as
for
all
false
,
vncleane
,
and
counterfayte
counselles
,
let
vs
despyse
them
,
whiche
weaue
the
webbe
of
theyr
owne
immaginations
,
and
let
vs
alway
cleaue
vnto
Christ
and
his
Gospell
.
B.
This
is
also
a
singuler
comforte
vnto
vs
,
that
the
lorde
hath
made
a
promise
to
so
smal
a
nomber
,
Vnitye
.
euen
to
two
or
thre
:
to
teach
how
acceptable
we
are
vnto
him
,
when
wee
agree
in
one
,
be
we
neuer
so
fewe
:
Muche
more
therefore
wee
shall
please
hym
,
if
there
be
manye
of
vs
that
are
lynked
in
vnitie
.
21
Then
came
Peter
to
hym
and
sayde
:
Lorde
howe
ofte
shall
I
forgeeue
my
brother
,
if
he
sinne
against
mee
:
tyll
seuen
times
.
Then
came
Peter
to
him
.
B.
When
Peter
had
dyligently
harkened
to
those
thinges
whiche
Chryst
spake
,
as
concernyng
the
power
of
kyndinge
and
lowsynge
,
he
demandeth
whether
he
that
offendeth
must
be
often
forgeuen
.
C.
But
Peter
made
this
obiection
,
accordynge
to
the
sence
and
reason
of
the
fleshe
.
It
is
naturallye
ingrafted
in
all
men
to
desyre
to
be
forgeuen
:
insomuche
that
if
any
man
do
not
obtayne
pardone
by
and
by
,
hee
wyll
complayne
and
saye
that
he
is
extremelye
handled
and
vngently
delt
withall
:
but
hee
whiche
thus
desireth
to
be
gentlely
intreated
,
is
oftentimes
very
far
from
shewinge
gentlenes
towardes
others
.
Therfore
when
the
lorde
had
exhorted
those
that
are
his
to
mekenes
and
sufferaunce
,
this
doubt
came
into
Peters
minde
,
in
so
much
that
he
demaunded
saiinge
,
How
often
shall
I
forgeue
my
brother
?
as
if
he
shoulde
haue
sayde
:
What
will
come
to
passe
if
wee
be
thus
ready
to
forgeue
?
shal
not
our
lenitie
&
gentelnes
geue
occasion
and
lybertie
to
offende
?
he
demaundeth
therfore
whether
it
be
mete
often
tymes
to
forgeue
those
that
offend
?
22
Iesus
saith
vnto
him
:
I
saye
not
vnto
thee
vntyll
seuen
times
:
but
seuentie
tymes
seuen
times
,
Iesus
saith
vnto
hym
.
C.
Christ
is
so
lyttell
disswaded
from
that
which
he
had
spoken
,
by
the
obiection
of
Peter
,
that
he
plainely
affyrmeth
,
that
there
oughte
to
be
no
ende
of
forgeuing
.
For
he
wolde
not
prescribe
any
certayne
nomber
,
but
rather
geue
commandement
that
we
ought
neuer
to
be
wery
.
But
seuenty
times
seuen
tymes
.
M.
Here
the
certayne
nomber
for
the
vncertayne
,
and
the
finite
for
the
infinite
is
put
:
by
the
which
our
sauioure
Christ
declareth
that
we
must
forgeue
our
brother
so
often
as
he
conuerteth
.
For
as
God
is
alwaies
ready
to
forgeue
,
euen
so
wee
must
followe
his
clemency
,
vnlesse
wee
will
be
bastardes
,
and
degenerate
from
our
heauenly
father
.
Repent●●
is
the
〈◊〉
of
God
,
For
conuertion
or
repentance
is
the
worke
of
God
,
the
wonderfull
power
of
his
spirite
,
and
a
newe
creation
.
The
which
if
we
reiect
we
are
greately
iniuriouse
vnto
God
.
C.
Luke
the
Euangelist
semeth
not
a
littel
to
disagree
from
Matthewe
:
because
hee
simplely
bringeth
in
the
commaundemente
of
Christe
,
namely
,
that
wee
shoulde
be
ready
to
forgeue
seuen
tymes
.
Luke
17
For
hee
writeth
thus
,
If
thy
brother
sinne
seuen
times
a
day
against
thee
,
&
seuen
tymes
in
a
day
tourneth
him
vnto
thee
saying
,
it
repenteth
me
,
forgeue
him
.
Yet
notwithstanding
the
sence
is
all
one
,
that
we
sholde
not
forgeue
once
or
twise
onely
,
but
that
we
shold
receiue
the
offender
into
our
fauoure
so
often
as
he
submitteth
him self
vnto
vs
.
This
is
onelye
the
dyfference
,
that
out
Euangelist
Matthewe
maketh
mention
that
the
lorde
reprehended
Peter
,
because
he
was
to
straite
and
seuere
,
Hyperbol●…
excesse
in
●●uauncing
〈◊〉
depressing
and
that
Hiperbolically
he
increaseth
the
nomber
,
the
which
nomber
is
sufficient
to
set
forth
vnto
vs
at
full
the
meaning
of
our
sauiour
Christe
.
Neyther
did
Peter
demaunde
whether
he
shoulde
forgeue
his
brother
seuen
tymes
,
as
though
he
ment
any
certayne
nomber
,
but
he
made
this
demaunde
to
the
ende
he
settinge
forthe
a
greate
shewe
of
absurditie
might
withdrawe
Christe
from
his
purpose
,
as
wee
shewed
a
lyttell
before
.
Therefore
hee
which
shal
be
redy
to
forgeue
seuen
times
,
will
also
be
contente
to
forgeue
seuenty
tymes
.
Moreouer
in
the
woordes
of
Luke
there
ariseth
an
other
question
:
●●estion
.
because
Christe
doth
not
commaunde
vs
to
forgeue
excepte
the
synner
by
conuertinge
and
submittinge
hym self
vnto
vs
,
declare
his
repentaunce
:
for
by
this
hée
semeth
to
graunt
liberty
to
his
disciples
,
to
deny
pardon
&
forgeuenes
to
the
wicked
We
aunswere
that
synnes
are
remitted
twoo
manner
of
wayes
.
●●swere
.
●●es
ar
●●●ed
two
●●●er
of
〈◊〉
.
If
any
man
do
vnto
thee
iniury
,
and
thou
laying
away
all
desyre
of
reuenge
,
ceassest
not
to
loue
him
styll
,
but
doste
in
steede
of
reuengement
,
bestowe
good
tournes
on
hym
:
althoughe
nowe
thou
haue
an
euyll
iudgemente
of
hym
as
hee
deserueth
,
yet
notwithstandinge
thou
shalte
be
saide
to
remytte
and
forgeue
hym
.
For
althoughe
God
dothe
commaunde
vs
to
wyshe
well
to
oure
ennemies
,
yet
neuerthelesse
hee
dothe
not
require
of
vs
that
wee
shoulde
allowe
that
in
them
whiche
he
him selfe
condemneth
,
but
onely
that
we
seeke
to
pourge
our
minde
of
all
hatred
and
mallice
.
The
seconde
kynde
of
remittynge
is
,
when
wee
so
receiue
our
brother
into
fauour
,
that
wee
haue
a
good
opinion
of
him
,
and
are
certainly
perswaded
that
the
remembrance
of
his
synne
,
is
cleane
put
out
before
the
lord
.
And
this
is
that
which
we
spake
of
before
,
that
Christ
doth
not
onely
here
speake
of
iniuries
doone
vnto
vs
,
but
of
al
maner
of
offences
also
.
For
he
woulde
haue
those
that
are
fallen
to
be
lifted
vp
againe
by
our
mercye
and
compassion
.
The
which
doctrine
is
therfore
very
necessarye
,
because
wee
are
all
for
the
most
parte
by
nature
out
of
measure
,
waywarde
,
and
peruerse
:
And
Sathan
vnder
the
pretence
of
seuerytie
,
bryngeth
vs
to
fearce
and
cruell
rigour
,
whiche
makethe
those
men
to
whom
we
deny
pardon
,
most
miserable
,
and
ouerwhelleth
them
with
heauynes
&
dispaire
.
Againe
,
Question
.
it
may
be
here
demaunded
whether
we
ought
to
beleue
the
offender
so
sone
as
he
hath
with
the
mouth
professed
repentaunce
.
For
what
shall
become
of
discretion
and
iudgement
,
if
euerye
one
maye
mocke
,
deceiue
,
Answere
.
and
offende
vs
vntyll
the
hundreth
time
.
Fyrste
,
we
aunswere
that
Christ
speaketh
here
of
dayly
offences
,
in
the
whiche
the
very
best
hath
nede
of
pardon
and
forgeuenes
.
Seynge
therfore
we
haue
so
slippery
a
iourney
in
so
greate
infirmitie
and
weakenes
of
the
flesh
,
&
so
many
deceites
,
and
intisementes
,
what
shall
become
of
vs
,
if
al
hope
of
pardone
shoulde
be
taken
from
vs
,
at
the
first
,
seconde
,
or
thirde
falle
?
Secondly
we
may
answere
and
say
that
Christ
doth
not
depriue
the
faythfull
of
iudgement
&
discretion
,
that
they
might
foolishely
and
rashely
beleue
euery
worde
:
but
that
hée
goeth
about
onely
to
make
them
indifferente
and
mercifull
,
that
they
may
reach
out
theyr
hande
to
those
that
repent
,
if
by
any
meanes
we
may
perceyue
that
they
are
displeased
with
them selues
for
their
offence
,
and
that
vnfaynedly
.
Repentaunce
is
a
holy
thinge
.
For
repentance
is
a
holy
&
acceptable
thinge
,
and
therefore
it
hath
nede
of
a
ripe
examination
&
trial
:
but
so
often
as
the
offender
shall
shewe
a
probable
and
likely
signe
of
repentance
,
Christ
wold
haue
vs
to
admyt
hym
to
reconciliation
,
least
by
repelling
&
shaking
him
of
,
he
fall
into
dispayre
.
Thirdely
we
must
note
,
that
when
a
man
hath
brought
him selfe
into
suspition
by
his
lightnes
&
inconstancie
,
wee
maye
so
forgeue
hym
that
asketh
pardon
:
that
euer
after
wee
maye
note
and
obserue
his
maners
,
least
he
make
a
iest
&
skoffe
at
our
sufferaunce
and
gentylnesse
,
whiche
commeth
by
the
spirite
of
God
.
For
wee
must
marke
the
purpose
of
the
lorde
in
this
place
,
namely
that
they
ought
to
be
holpen
vp
which
are
fallen
:
according
to
the
example
of
our
heauenvly
father
,
who
calleth
sinners
,
beinge
far
of
,
that
he
may
bringe
them
to
saluation
.
23
Therfore
is
the
kingdome
of
heauen
likened
vnto
a
certaine
man
that
was
a
king
whiche
wold
take
accomptes
of
his
seruauntes
.
Therefore
is
the
kingdome
.
M.
What
he
meaneth
by
this
parable
,
it
is
euidente
by
that
whiche
he
addeth
in
the
ende
of
the
chapter
,
sayinge
,
So
likewise
shall
my
heauenly
father
do
also
vnto
you
,
if
ye
from
youre
hartes
,
forgeue
not
euery
one
his
brother
their
trespasses
.
C.
For
,
because
it
is
a
harde
matter
to
bring
vs
to
mercy
and
that
specially
when
we
must
suffer
and
beare
many
sinnes
of
our
brethern
,
the
lord
very
aptly
with
this
parable
confirmeth
the
doctrine
goinge
before
,
teaching
that
they
which
will
not
yelde
to
forgeue
the
offences
of
their
brethern
,
To
the
crewell
God
wyll
be
crewel
also
are
to
hard
,
seuere
,
and
cruell
,
by
the
which
they
do
not
only
hurt
their
brethern
,
but
also
them selues
,
prouokinge
the
almighty
to
be
likewyse
cruell
towardes
them
&
not
to
be
intreated
.
For
this
similitude
consisteth
specyally
of
three
partes
:
The
lorde
is
opposed
or
set
against
the
seruante
:
A
great
som
is
compared
with
a
small
value
:
And
inspeakeable
compassion
and
mercy
is
set
agaynst
extreame
cruelty
.
These
three
being
wel
considered
&
noted
,
we
may
easely
gather
the
meaninge
of
oure
Sauiour
Christ
.
For
what
are
we
if
wee
be
compared
vnto
God
?
Whiche
of
vs
are
not
detters
vnto
him
?
Finally
how
lyght
are
the
offences
of
our
bretherne
committed
againste
vs
,
if
our
obligation
and
somme
whiche
we
owe
vnto
God
be
wayed
?
Howe
vnworthy
therfore
is
he
to
drinke
of
the
well
of
Goddes
mercies
which
will
geue
no
one
drop
of
mercy
to
his
brother
?
The
kingdome
of
heauen
.
C.
Here
Christ
maketh
mention
of
the
spirituall
condition
of
the
Churche
:
as
if
he
should
haue
said
,
The
matter
standethe
so
betwene
God
&
men
,
as
it
standeth
betwen
the
soule
and
the
spirituall
lyfe
,
betwene
the
mayster
which
is
a
cittezen
and
an
earthly
master
,
and
his
seruauntes
,
betwene
money
,
and
the
busines
of
this
present
lyfe
.
B.
The
kyngedome
of
heauen
(
saith
he
)
is
lyke
,
when
as
notwithstanding
he
bringeth
in
the
example
of
the
vnfaythfull
seruaunt
.
But
he
ment
not
to
propounde
a
similytude
which
shoulde
holde
or
agree
in
all
pointes
,
Parables
&
simrlitudes
do
not
in
all
pointes
agree
for
parables
doe
not
agree
in
euery
respecte
:
This
was
onely
his
meanyng
.
Wyll
ye
haue
God
to
be
merciful
to
you
,
be
ye
then
in
lyke
maner
mercyfull
to
your
bretherne
.
24
And
when
hee
had
begon
to
recken
,
one
was
broughte
vnto
hym
,
whiche
ought
him
ten
thousande
talentes
.
And
when
he
had
begon
to
recken
.
M
,
In
that
he
maketh
mention
of
ten
thousande
talentes
,
and
of
a
hundred
pence
also
,
wee
are
admonished
that
wee
owe
more
vnto
God
then
our
bretherne
owe
vnto
vs
.
For
we
do
more
greuously
and
more
often
synne
against
God
then
any
one
of
oure
bretherne
do
or
can
synne
againste
vs
.
When
as
therefore
we
praye
dayly
to
be
forgeuen
of
God
,
howe
wicked
a
thinge
is
it
,
not
to
forgeue
our
brother
lesse
faltes
,
which
dayly
craueth
pardon
and
forgeuensse
at
our
handes
.
Ten
thousande
talentes
.
Bu.
To
the
ende
our
sauiour
Christe
might
set
forthe
vnto
vs
the
ample
and
plentiful
mercy
of
God
,
he
nameth
tenne
thousande
talentes
for
the
greatest
debte
and
somme
,
impossible
to
be
payed
,
For
he
sayth
.
25
But
for
as
much
as
he
was
not
able
to
paye
,
his
lorde
commaunded
hym
to
be
solde
,
and
his
wife
and
children
,
and
all
that
he
had
:
and
paiemente
to
be
made
.
But
forasmuche
as
he
was
not
able
.
Bu.
There
is
no
man
able
to
satisfie
for
his
synne
.
Sati●●
can
〈◊〉
made
〈◊〉
For
moste
false
and
blasphemouse
is
the
doctrine
of
Monkes
,
whiche
say
that
satisfaction
may
be
made
for
our
synnes
.
The
Prophete
trewely
,
Esay
,
●…
and
christianlye
saith
,
that
all
our
synnes
are
heaped
vppon
Christe
,
and
he
hath
satisfyed
for
vs
all
.
A.
Therefore
all
we
being
detters
,
are
constrayned
to
flee
vnto
the
mercy
of
the
lorde
,
that
we
may
obtayne
remission
of
so
greate
dette
.
His
lorde
commanded
him
to
be
solde
.
C.
To
discusse
here
narowely
vpon
euery
point
were
but
in
vayne
.
For
God
dothe
not
shewe
rigour
alwayes
at
the
begynning
,
vntyll
we
beinge
broughte
by
compultion
to
make
intreatye
,
do
aske
pardon
at
his
handes
:
nay
hee
dothe
of
his
mercye
and
goodnesse
oftentymes
preuente
vs
:
but
he
onely
teacheth
that
if
God
shoulde
deale
extreamely
with
vs
,
and
according
to
Iustice
,
wee
shoulde
be
broughte
to
naught
.
Furthermore
if
he
shold
require
of
vs
that
which
is
due
,
●●er
is
the
〈◊〉
refuge
●●●ertay●●
to
syn●●
.
how
great
occasion
haue
we
then
to
flee
vnto
praier
:
because
that
is
the
onely
refuge
that
remaineth
to
synners
.
Bu.
Wherevpon
the
Prophet
Dauid
being
oppressed
with
the
burthen
of
synne
,
●●●lm
143
saide
:
Enter
not
into
Iudgement
with
thy
seruante
O
lorde
,
for
no
man
luying
shal
be
iustified
in
thy
sight
.
And
his
wife
and
children
.
Christ
speaketh
here
according
to
the
manner
of
the
countrey
.
For
it
was
an
olde
lawe
that
he
which
was
not
able
to
pay
should
be
a
bondman
to
the
creditour
,
&
shoulde
be
punished
by
the
body
,
for
that
which
he
was
not
able
to
pay
in
money
,
As
concerning
the
which
matter
,
Gelius
in
the
first
chapter
of
his
twentieth
boke
writeth
.
A.
In
the
sacred
histories
also
wee
reade
,
that
a
certaine
woman
of
the
wiues
of
the
Prophetes
cryed
vnto
Elisa
,
King.
4.
sayinge
:
thy
seruaunte
my
husbande
is
deade
,
and
thou
knowest
,
that
thy
seruante
dyd
feare
the
lorde
.
And
the
creditour
is
come
,
to
fette
my
twoo
sonnes
,
to
be
his
bondmen
.
26
The
seruant
fel
downe
,
and
besought
his
sayinge
:
haue
pacience
with
me
,
and
I
will
paie
thee
all
.
Z.
In
this
,
that
he
promiseth
here
to
pay
al
,
the
similitude
doth
not
hold
.
For
a
faythful
minde
dare
not
presume
thus
to
saye
,
neither
can
it
haue
trust
to
his
own
righteousenes
.
for
Christ
alone
hath
satisfied
.
27
Then
had
the
lorde
pittie
on
that
seruaunte
,
and
lowsed
him
,
and
forgaue
him
the
dette
.
Then
had
the
lorde
pittie
.
M.
Here
the
proper
nature
and
office
of
the
Gospell
is
depaynted
and
sett
forthe
vnto
vs
:
●●me
51.
Here
also
is
declared
howe
the
lorde
dealeth
with
vs
,
who
despyseth
not
an
humble
&
contrite
hearte
,
as
sayth
the
Prophet
.
●●es
are
●●waye
by
●…he
mercy
〈◊〉
God
onely
.
And
forgaue
him
the
dette
.
This
also
is
to
be
noted
,
that
synnes
are
forgeuen
by
the
mercye
of
God
onely
,
and
not
for
mannes
merytes
.
28
So
the
same
seruaunte
went
out
,
and
found
one
of
his
fellowes
which
ought
him
an
hundred
pence
:
and
he
laide
handes
on
him
,
and
toke
him
by
the
throte
,
saying
,
paie
that
thou
owest
.
29
And
his
fellow
sel
down
,
&
besought
him
,
sayinge
:
haue
pacience
with
me
,
and
I
will
paie
thee
all
.
So
the
seruant
went
out
.
Bu.
The
manners
and
behauiour
of
wicked
persons
ar
here
described
,
Crueltie
of
wicked
persons
towarde
their
brethern
who
hauinge
receyued
a
generall
quittaunce
of
infinite
sommes
of
det
at
the
handes
of
God
,
wyll
not
for
al
this
remit
&
forgeue
a
smal
trifell
,
and
a
farthinge
in
comparison
of
the
other
some
.
Whiche
ought
him
an
hundred
pence
.
C.
Wee
must
alwayes
note
the
greate
difference
betwene
the
two
sommes
:
for
when
as
one
talente
is
more
than
an
hundred
pence
,
what
is
then
to
som
or
value
of
a
hundred
pence
in
respect
of
ten
thousand
talentes
?
Bu.
Budeus
&
Plinius
Iudge
one
of
these
pence
to
be
in
value
&
estimation
as
much
as
one
of
our
grotes
:
Budeus
in
.
li.
2.
de
Asse
.
Howbeit
Georgeus
Agricola
in
his
.
4.
booke
of
Romaine
weightes
maketh
a
difference
betwen
them
.
30
And
he
wold
not
but
went
&
cast
him
into
prison
til
he
should
paye
the
det
.
Bu.
Here
more
largelye
is
described
the
cruell
,
sharpe
,
and
cutthrote
dealyng
of
some
towardes
their
bretherne
for
tryfelles
,
when
as
God
wonderfully
hath
blessed
than
in
all
that
their
harte
can
desier
.
31
So
when
his
fellowes
sawe
what
was
done
,
they
were
verye
sory
and
came
and
tolde
vnto
their
lorde
al
that
hap
,
pened
.
So
when
his
fellowes
sawe
Bu.
Here
is
set
forth
vnto
vs
the
iust
anger
of
the
iudge
,
&
the
punishement
which
is
laid
vpon
al
such
wicked
&
vngodly
personnes
,
as
will
not
gentelly
forgeue
the
faltes
and
offences
of
theyr
bretherne
.
They
were
very
sory
.
C.
Although
in
these
wordes
no
misery
is
to
be
sought
for
,
yet
notwithstanding
because
they
contayne
nothing
but
that
which
nature
describeth
we
must
know
&
vnderstand
that
we
shal
haue
so
manye
wytnesses
aduersaries
against
vs
before
God
,
as
there
be
men
liuing
amongest
vs
:
because
it
can
not
be
but
that
the
crueltie
which
we
shewe
towardes
our
brethern
must
nedes
displese
them
&
be
hated
of
them
,
speciallye
when
the
euery
one
is
afraied
of
him selfe
least
the
same
should
fall
vpon
his
own
pate
whiche
he
seeth
to
come
vpon
an
other
man
.
32
Then
his
lorde
called
him
,
and
saide
vnto
him
:
O
thou
vngraciouse
ser
-
33
uante
.
I
forgaue
thee
all
that
det
,
when
thou
desiredst
me
:
shouldest
not
thou
also
haue
had
compassion
on
thy
fellowe
,
euen
as
I
had
pittie
on
thee
.
Then
his
Lorde
called
him
.
A.
This
is
the
Image
and
lyuely
picture
of
the
Iudgement
of
God
,
Cruelt●…e
shall
be
ponished
.
by
the
which
we
are
taught
that
the
crueltie
of
men
shal
not
escape
vnponished
,
which
they
shew
to
their
brethern
Shouldest
not
thou
also
?
A.
This
is
an
argument
taken
of
the
more
to
the
lesse
.
34
And
his
lorde
was
wrothe
,
and
delyuered
him
to
the
Iaylers
,
til
he
should
paye
all
that
was
dewe
vnto
hym
.
Eternal
damnation
.
And
his
lorde
was
wrothe
.
C.
Here
our
sauioure
Christe
speaketh
of
eternall
damnation
.
For
as
it
was
said
before
he
was
not
able
to
pay
the
dette
.
All
the
similytude
besyde
tendeth
to
this
ende
,
(
as
our
sauiour
Christe
expoundeth
it
him selfe
)
that
if
we
do
not
forgeue
,
we
shall
not
be
forgeuen
at
the
handes
of
God
:
the
which
is
also
declared
in
the
syxte
chapter
goinge
before
.
This
man
dyd
not
forgeue
,
therefore
he
shall
not
be
forgeuen
.
The
Scripture
doth
alwaies
applye
it selfe
to
the
reason
,
capascitie
and
vnderstanding
of
men
,
that
therby
they
may
be
brought
to
the
knowledge
and
felynge
of
spirituall
and
heauenly
thinges
.
Wherfore
some
demaund
in
vayne
,
how
God
doth
ponishe
,
whiche
hath
once
forgeuen
synnes
:
because
the
sence
is
here
symple
and
playne
,
that
although
he
offer
his
mercy
to
all
men
,
yet
notwithstandinge
cruell
exactoures
and
demaunders
of
their
owne
(
of
whom
no
remission
or
pardon
can
be
obtained
)
are
vnworthy
to
haue
the
fame
.
A.
But
this
agreethe
with
that
whiche
S.
Iames
writeth
sayinge
:
Iames.
5.
He
shall
haue
iudgement
without
mercy
,
that
sheweth
no
mercy
.
C.
The
lyke
ponishement
is
apoynted
vnto
those
whiche
wyll
not
be
reconcyled
to
theyr
bretherne
in
this
lyfe
,
as
apereth
by
this
texte
,
Matth.
5.
Thou
shalt
not
departe
thence
vntyll
thou
haue
paide
the
vtmost
farthing
.
But
the
Papistes
shewe
them selues
too
ridiculouse
and
foolishe
,
in
goinge
about
to
drawe
out
their
Purgatory
fyer
out
of
these
wordes
.
Tyll
he
shoulde
pay
all
that
was
Bu.
For
they
bringe
in
this
newe
exposition
vppon
this
present
place
arguinge
after
this
maner
:
This
fellowe
was
geuen
to
the
Iaylers
,
or
to
torment
tyll
he
shoulde
pay
the
dette
:
therefore
once
hée
paide
the
dette
:
but
not
in
this
presente
world
,
neither
in
Hell
,
Purga●●●
therefore
in
Purgatory
:
ergo
,
consequently
there
muste
nedes
be
a
Purgatory
.
A
fyne
and
right
Monkishe
reason
in
dede
.
For
trewelye
this
place
beinge
well
and
truely
vnderstoode
,
quight
ouerthroweth
&
quencheth
the
flame
of
Purgatorye
.
C.
For
it
is
most
certayne
that
our
sauioure
Christe
him self
maketh
mention
here
of
eternal
deathe
,
not
of
a
temporall
ponishement
,
or
ponishement
for
a
time
,
by
the
whiche
the
iudgement
of
God
might
be
satisfied
.
A.
And
leaste
our
interpretation
might
seeme
newe
(
as
theirs
is
)
let
those
newe
inuenters
and
makers
of
fyer
heare
what
Chrisostom
speaketh
,
Chriso●●●
as
concerning
the
trewe
meaninge
of
this
place
,
when
hée
sayth
:
Let
euery
one
of
vs
heare
whiche
continually
shewing
crueltie
,
haue
compassion
vpon
none
,
let
vs
herken
I
saye
whiche
vse
Iudgement
,
not
againste
others
,
but
against
our selues
.
Wherfore
when
thou
doest
remember
an
other
mans
falt
,
consider
that
thou
dost
hurt
thy selfe
and
not
an
other
man
.
For
thou
gathereste
thyne
owne
synnes
,
and
not
thye
neyghbours
synnes
,
to
the
Sythe
,
And
what
so
euer
thou
workest
againste
the
offender
in
this
lyfe
,
thou
doest
it
as
a
man
:
but
God
dothe
not
so
,
but
shall
ponishe
with
greate
and
eternall
ponishementes
.
For
he
gaue
the
man
to
the
tormenters
,
Chris●●
hath
〈◊〉
throw●●●●gatory
.
vntyll
he
dyd
paye
the
whole
debte
:
that
is
,
he
gaue
hym
to
perpetual
ponishemente
:
for
hee
shall
neuer
come
from
thence
agayne
:
For
,
because
hee
coulde
be
no
better
by
benefytes
,
it
remaineth
that
he
should
be
tormented
in
pain
,
Thus
farre
Chrisostom
.
Bu.
Therefore
the
woordes
of
our
sauiour
Christ
are
as
muche
in
effecte
as
if
he
had
said
:
He
delyuered
him
to
be
tormented
for
euer
.
35.
So
likewise
shall
my
heauenly
father
do
also
vnto
you
,
if
ye
from
your
hartes
,
forgeue
not
(
euerye
one
his
brother
)
their
trespasses
.
So
likewise
shall
my
heauenly
father
.
Bu.
This
is
both
the
conclusion
and
the
key
,
by
the
whiche
the
sence
and
meanyng
of
the
parable
is
opened
.
B.
But
he
saith
expresly
,
From
your
hartes
.
for
althoughe
we
wolde
seme
oftentimes
to
remitt
those
iniuries
done
vnto
vs
,
yet
notwithstandinge
wée
do
scarsely
remit
and
forgeue
them
from
our
hartes
,
in
so
much
that
we
make
the
same
accompt
still
of
those
that
offended
vs
,
that
we
dyd
before
,
and
are
as
readye
to
do
them
good
as
wée
were
then
.
For
commonlye
there
remayneth
a
certayne
mischiuouse
remembrance
of
iniurie
in
our
mindes
.
●●tained
re●●ion
.
But
God
is
trewe
and
can
not
abyde
deceyte
.
Wherefore
excepte
al
the
remembrance
of
iniurie
be
quite
put
out
of
our
hartes
,
there
is
no
hope
of
forgeuenes
,
of
those
synnes
which
we
haue
committed
,
to
be
loked
for
at
the
handes
of
God
.
M.
Wherfore
Christ
taughte
vs
to
pray
thus
vnto
the
father
:
●●th.
6.
Forgeue
vs
our
dettes
as
we
forgeue
our
detters
.
The
.xix.
Chapter
.
AND
it
came
to
passe
when
Iesus
had
finyshed
those
sayinges
,
he
remoued
from
Galile
and
came
into
the
coastes
of
Iewery
,
beyonde
Iordane
.
When
Iesus
had
finished
.
M.
It
doth
appere
by
Luke
that
this
iourneye
in
the
whiche
Christ
goeth
to
Hierusalem
was
the
last
,
●●t
9.
for
he
saith
thus
:
And
it
followed
when
the
tyme
was
come
that
he
shold
be
receyued
vp
,
〈◊〉
.
16.17
.
he
sette
his
face
to
go
to
Hierusalem
.
And
in
the
sixtene
and
seuentene
chapters
going
before
,
Christe
spake
to
his
disciples
as
concernyng
this
Iorney
.
●●ancy
in
〈◊〉
.
But
with
what
constancye
of
minde
he
went
to
Hierusalem
,
the
Euangelist
Luke
declareth
,
when
he
saith
that
he
sette
or
hardened
his
face
to
go
vp
to
Hierusalem
.
Whereby
wee
are
taughte
with
howe
greate
boldenesse
wee
oughte
to
take
on
vs
those
thynges
whiche
wee
knowe
are
inioyned
vs
of
God
,
be
they
neuer
so
sorrowfull
.
〈◊〉
.
21.
A.
So
the
Apostel
Paule
with
great
boldenesse
of
courage
,
wente
to
Hierusalem
,
not
beinge
ignorante
what
should
happen
to
him
in
that
Cittie
.
And
he
came
into
the
coastes
of
Iewery
.
B
,
He
wolde
also
visite
this
region
with
his
benefites
,
that
he
might
spreade
the
beames
of
saluation
euery
where
,
for
the
whiche
ende
he
came
,
beinge
sente
of
the
father
into
this
worlde
.
2
And
much
people
followed
him
,
and
he
healed
them
there
:
And
muche
people
followed
.
A.
The
Euangelistes
do
verye
often
declare
howe
the
people
followed
Christ
,
amonge
whiche
no
doubte
many
hadde
a
greate
desier
to
lerne
.
Reade
in
the
fourtene
chapter
going
before
.
And
he
cured
them
.
M.
That
is
to
saye
,
those
that
were
sycke
,
and
followed
that
they
might
be
healed
.
There
.
M.
The
Euangelist
addeth
this
worde
expressely
.
For
Christe
woulde
not
that
this
multitude
shoulde
followe
him
into
Iewery
,
least
he
shoulde
geue
an
occasion
to
the
backebitinges
and
slaunderouse
reproches
of
the
Scribes
and
Phariscies
.
He
knewe
that
except
he
had
thus
done
,
Luke
23.
be
should
haue
ben
accused
of
sedition
vnto
Pylate
,
and
that
this
sedition
shoulde
be
moued
from
Galile
(
from
whence
hee
came
)
euen
to
Iewry
.
He
did
not
auoide
this
slaunder
,
Occasion
of
euill
must
be
auoyded
.
yet
wolde
he
not
geue
any
occasion
therof
.
We
are
therefore
admonished
,
that
because
we
cannot
escape
the
slanders
of
the
wicked
,
yet
must
we
take
hede
of
this
,
that
by
our
falte
wee
mynister
no
occasion
vnto
them
to
speake
euill
.
3
The
Phariseis
came
also
to
him
temtinge
him
,
and
sayinge
vnto
him
:
Is
it
lawfull
for
a
man
to
put
awaye
his
wyfe
for
any
maner
of
cause
?
The
Phariseies
also
came
to
hym
.
Bu.
The
lorde
dyd
good
vnto
all
men
,
and
therefore
the
reporte
of
his
glory
was
spred
abrode
far
and
nere
.
But
the
ennemies
of
the
truth
do
enuy
the
glory
of
the
lorde
and
are
agreued
,
because
the
people
forsakyng
the
priestes
and
the
Scribes
,
cleaued
vnto
the
lorde
.
The
Phariseis
therefore
are
come
on
a
heape
together
.
C.
And
althoughe
they
do
laye
wayte
to
deceyue
Christe
,
and
assalte
him
subtillye
,
to
the
ende
they
mighte
intrappe
him
,
God
turnethe
all
thinges
to
the
best
.
yet
this
theyr
wyckednesse
tourned
to
oure
commoditie
:
euen
as
the
lorde
knoweth
how
to
conuerte
wonderfully
into
the
proffyt
of
his
,
what
so
euer
the
wicked
do
deuise
for
the
subuersion
of
his
trewe
doctrine
.
For
by
this
meanes
a
doubte
,
whiche
the
libertie
of
diuorsement
did
ingender
,
is
dissolued
and
a
sure
lawe
of
the
holy
and
inseperable
knot
of
wedlocke
set
forthe
.
The
occasion
of
this
captiouse
question
is
taken
hereof
,
because
howsoeuer
hee
answered
(
as
they
thought
)
it
coulde
not
be
but
odiouse
.
Is
it
lawfull
for
a
man
.
(
saye
they
)
for
euerye
cause
to
put
awaye
his
wife
?
The
subtyll
question
of
the
Phariseies
.
Nowe
if
Christ
had
denied
it
,
then
wold
they
quickely
haue
cryed
and
made
exclamation
that
hee
had
abolyshed
the
lawe
:
if
he
had
affirmed
that
it
was
lawfull
,
then
wolde
they
haue
reported
him
to
be
a
bande
rather
then
a
Prophete
of
God
,
whiche
so
lightly
wolde
geue
place
and
consent
to
the
wanton
and
voluptuouse
lustes
of
men
.
This
Dilemma
and
subtyll
question
,
they
had
conceyued
in
their
mindes
:
but
the
sonne
of
God
(
who
knowethe
howe
to
subuerte
the
wyse
in
their
owne
folly
)
dothe
disapointe
theim
,
resistinge
seuerelye
their
vnlawefull
diuorces
:
and
yet
shewynge
also
,
that
hee
saide
nothing
but
that
whiche
was
agreable
to
their
lawe
.
For
he
concludeth
the
matter
in
two
principall
poyntes
:
namely
that
the
order
of
our
creation
ought
to
be
as
a
lawe
,
that
the
man
shoulde
maintayne
his
promise
made
in
matrimonye
all
his
lyfe
:
and
that
dyuorses
were
permitted
,
not
because
they
were
lawefull
,
but
because
they
that
graunted
them
had
to
do
with
a
froward
&
stifnecked
people
.
4
He
aunswered
and
saide
vnto
theim
:
Haue
ye
not
red
how
that
hee
whiche
made
man
at
the
begynninge
,
made
the
man
and
woman
.
Haue
ye
not
red
.
C.
Christ
doth
not
directly
aunswere
to
the
question
of
the
Phariscies
,
when
as
neuertheles
he
did
very
well
satisfie
it
in
declaringe
that
the
first
ordinaunce
must
be
kepte
,
and
that
wee
ought
to
be
contente
with
the
doctrine
of
God
,
whiche
is
a
most
sure
foundation
.
But
he
aunswereth
,
that
it
is
not
lawefull
for
a
man
to
put
awaye
his
wyfe
for
euery
cause
,
and
he
answereth
so
that
he
sendeth
theim
vnto
the
Scriptures
,
by
whose
wordes
he
teacheth
that
the
order
of
matrimony
was
ordeyned
by
God
,
Matrimony●…
and
that
no
man
oughte
to
departe
from
the
prescript
rule
of
the
Scriptures
.
Euen
as
if
a
man
being
asked
now
of
the
Masse
shoulde
faithfully
declare
the
mystery
of
the
lordes
holye
supper
,
and
in
the
ende
shoulde
affirme
that
they
were
Sacrilegers
and
forgers
,
whiche
dare
presume
to
dyminishe
,
or
to
adde
any
thyng
to
the
pure
institution
of
the
lorde
,
might
confounde
after
this
sorte
the
fained
sacrifice
of
the
Masse
.
M.
But
because
the
question
was
moued
by
the
Phariseis
,
who
boasted
and
bragged
amonge
the
people
of
their
skil
and
knowledge
in
the
Scriptures
:
He
saythe
,
haue
ye
not
red
?
As
if
he
shoulde
haue
saide
:
Why
aske
you
me
ye
Hypocrites
?
you
haue
the
Scripture
in
the
whiche
ye
reade
,
and
therefore
ignorance
can
not
excuse
you
.
He
that
made
man
from
the
begynning
.
E.
This
woorde
(
Man
)
in
the
latten
bokes
of
the
olde
interpretation
is
not
red
,
The
●●tion
of
●●●trimony
.
but
is
left
onely
to
be
vnderstode
.
C.
Christ
taketh
this
Axioma
or
generall
proposition
,
From
the
begynninge
God
ioyned
man
vnto
the
woman
that
two
might
make
a
whole
and
parfect
man
:
therefore
he
that
putteth
away
his
wyfe
,
putteth
away
(
as
it
were
)
from
hym selfe
the
one
halfe
of
his
body
:
but
nature
cannot
abide
that
any
man
should
deuide
him selfe
,
or
teare
his
body
in
peces
.
S.
Therefore
Christe
dothe
so
moderate
and
temper
his
aunswere
,
that
he
mighte
neyther
hurte
the
aucthoritie
of
Moyses
,
nor
recante
hys
owne
doctrine
whiche
he
had
vowched
in
the
fyfth
chapter
goinge
before
:
and
that
he
might
stoppe
the
mouthes
of
the
Phariseies
and
lawyers
,
by
the
auctoritie
of
the
lawe
.
C.
For
this
is
the
sence
and
meanyng
of
the
woordes
of
Christ
,
That
God
the
creatour
of
mankinde
,
made
man
and
woman
,
that
euery
man
beinge
content
with
one
wyfe
,
shoulde
desire
no
other
.
For
he
standeth
vpon
this
nomber
of
two
As
also
the
Prophete
Malachias
,
when
he
inueyeth
against
the
hauing
of
manye
wyues
,
hee
bringeth
in
the
same
reason
,
namely
that
God
in
whom
the
spyrite
was
more
aboundant
,
so
that
it
was
in
his
wyll
to
create
more
,
yet
he
made
one
man
,
euen
after
this
sorte
as
hee
is
here
described
by
Christ
.
Bu.
He
saythe
not
he
made
man
&
woman
:
but
he
made
them
man
and
woman
.
●●ene
1.
C.
Therefore
by
the
order
of
oure
creation
,
the
inseperable
societie
of
the
husebande
with
one
wife
is
proued
.
Yf
any
man
wyll
obiecte
and
say
,
●…biection
that
by
this
meanes
it
is
not
laufull
,
the
fyrst
wyfe
beinge
deade
,
to
marry
an
other
:
●…nswere
.
we
maye
easely
aunswere
,
not
onely
that
the
band
is
loused
by
death
but
also
that
the
seconde
wyfe
is
substytute
and
placed
in
stede
of
the
firste
,
as
if
shee
were
one
and
the
same
.
5
And
saide
:
for
this
cause
shall
a
man
leaue
father
and
mother
,
and
shall
cleaue
vnto
his
wyfe
,
and
they
twaine
shall
be
one
fleshe
.
For
this
cause
shall
a
man
.
C.
He
addeth
an
other
argument
a
Minori
ad
manus
,
that
is
,
from
that
whiche
semeth
lesse
,
to
that
which
semeth
the
more
rather
to
be
.
●●locke
.
The
bande
of
wedlocke
is
more
holy
then
that
whiche
ioynethe
chyldren
vnto
their
parentes
:
but
truely
godlines
byndeth
the
children
vnto
their
parentes
with
an
inseperable
knot
:
much
lesse
therfore
may
the
housebande
renounce
and
forsake
his
wyfe
.
Here
vppon
it
followeth
that
the
deuine
bonde
is
broken
if
the
husband
be
diuorsed
from
the
wyfe
.
Furthermore
it
is
to
be
douted
whether
Moyses
do
bring
in
Adam
,
or
God
hym selfe
speakynge
there
:
but
whether
of
the
partes
thou
chose
it
maketh
lyttell
to
the
purpose
in
this
place
:
because
it
was
sufficiente
in
this
place
to
alleage
the
oracle
and
word
of
God
,
althoughe
it
was
pronounced
by
the
mouthe
of
Adam
.
If
Adam
speake
it
,
he
hath
respecte
vnto
that
whiche
God
had
commaunded
and
done
:
and
Adam
in
this
place
is
a
Prophete
,
shewynge
the
worke
of
God
,
&
loking
also
vnto
the
ende
.
Man
shall
forsake
father
and
mother
.
C.
In
this
place
he
that
maryeth
a
wyfe
,
is
not
simplely
commaunded
to
leaue
his
father
and
mother
,
for
than
shold
God
be
contrary
vnto
him selfe
,
if
by
matrimony
he
shoulde
abolishe
the
dewety
whiche
hee
chargeth
children
to
shewe
towardes
their
parentes
:
but
when
the
comparison
betwene
the
dueties
is
made
,
the
wyfe
is
preferred
before
father
and
mother
.
But
if
any
man
should
relinquishe
or
forsake
his
father
,
and
shake
of
the
yoke
to
the
which
he
is
tyed
,
no
man
myghte
abyde
suche
a
monster
.
Muche
lesse
therefore
there
is
lybertie
graunted
to
breake
wedlocke
.
C.
B.
Therefore
trewely
the
naturall
and
mutuall
affynite
of
the
father
&
mother
with
the
chyldren
is
holye
:
but
the
loue
of
the
husband
and
the
wyfe
is
more
holy
.
Wherefore
if
time
and
occasion
so
require
,
the
societie
of
the
father
muste
rather
be
forsaken
then
the
fellowship
of
the
wyfe
.
And
shal
be
ioyned
to
his
wyfe
.
E.
The
Metaphor
is
taken
of
those
thinges
that
are
so
set
together
with
glewe
,
A
Metaphor
is
a
transferring
of
words
from
their
proper
signification
.
that
you
wolde
thinke
them
to
be
but
one
thynge
.
By
this
word
,
Christ
excludeth
all
causes
,
for
the
whiche
the
wyues
among
the
Iewes
were
rashly
put
away
.
And
they
two
shall
be
one
fleshe
.
C
,
By
this
sayinge
,
the
hauinge
of
many
wyues
is
no
lesse
condempned
,
than
the
lybertie
of
diuorcynge
wyues
.
For
if
the
mutuall
coniunction
betwene
two
was
hallowed
of
the
lorde
,
then
the
mynglinge
of
three
or
fower
is
adultery
.
But
Christ
(
as
we
saide
before
)
doth
applie
it
otherwise
vnto
his
purpose
,
that
is
,
Adultery
.
that
whosoeuer
is
diuorced
from
his
wyfe
,
Diuorcements
are
forbidden
teareth
and
renteth
him selfe
:
because
suche
is
the
force
of
holy
matrymonye
,
that
the
husbande
and
the
wyfe
shoulde
growe
together
as
one
man
.
Neyther
was
it
the
meaning
of
Christ
to
bringe
in
the
impure
and
filthy
speculation
of
Plato
,
but
did
reuerently
intreate
of
the
order
appointed
by
God
sayinge
.
6
Therfore
nowe
they
are
not
two
but
one
fleshe
:
Let
no
man
therfore
put
asonder
,
that
whiche
God
hath
coupled
together
.
Therefore
nowe
they
are
not
two
.
B.
Or
,
hereafter
they
are
not
twoo
,
that
is
,
after
they
are
coupled
together
or
maryed
.
Vnitie
in
mariage
.
They
were
created
twoo
and
not
one
,
that
is
to
wit
,
man
and
woman
:
and
agayne
,
by
the
copulation
of
matrimony
,
of
twoo
hée
made
them
one
.
Therfore
it
should
be
as
muche
against
nature
,
to
pull
the
wyfe
from
her
husband
,
as
to
cut
of
any
member
of
the
body
Furthermore
in
Genesis
(
from
whence
this
place
was
taken
)
this
woorde
twoo
is
not
red
,
Gene.
2.
but
onely
on
this
wise
:
And
they
shal
be
one
flesh
.
But
the
Euangelist
Matthew
addeth
this
worde
(
twoo
)
to
make
the
matter
more
playne
:
euen
as
the
Apostell
Paule
hath
done
in
the
sixte
chapter
of
the
first
epistell
to
the
Corinthians
:
1
Cor.
6.
or
els
both
of
them
dyd
follow
the
threscore
and
ten
interpretours
.
That
therefore
whiche
God
hath
coupled
.
E.
Or
ioyned
,
&
yoked
in
one
yoke
.
This
phrase
and
manner
of
speeche
is
taken
from
the
Oxen
which
carrie
together
one
yooke
.
Let
not
man
seperate
.
C.
By
this
sentence
Christe
dothe
brydell
the
lustes
of
men
,
leaste
they
shoulde
breake
the
holy
knot
,
by
putinge
away
their
wiues
.
And
as
he
denieth
that
it
is
in
the
husebandes
wyll
to
dissolue
wedlocke
,
so
also
he
pronounceth
a
lawe
to
all
other
,
that
by
their
authoritie
they
should
not
confirme
vnlawful
diuorses
.
For
the
maiestrate
abuseth
his
aucthoritie
which
graunteth
fauoure
vnto
the
husbande
to
cast
of
his
wyfe
,
Yet
notwithstandinge
Christ
hath
a
due
respecte
vnto
this
,
that
euerye
man
for
hym selfe
shoulde
deuoutelye
reuerence
his
promyse
made
:
and
those
,
whom
eyther
lust
or
concupiscence
shoulde
moue
to
diuorce
,
shoulde
haue
a
consideration
of
this
.
What
arte
thou
that
wouldeste
make
the
breache
of
this
holy
coniunctyon
free
vnto
thy selfe
?
B.
Christ
(
truely
)
in
this
place
accuseth
that
mind
to
be
giltie
of
Adultery
,
Frowardnes
in
matrimony
must
be
auoyded
.
whiche
contrary
to
the
lawes
of
matrimony
is
so
frowarde
towarde
his
wyfe
,
that
it
were
better
for
her
to
be
free
from
him
than
to
be
ioyned
vnto
him
.
C.
Moreouer
this
doctryne
may
farther
be
extended
.
The
Papistes
propoundinge
and
settinge
before
vs
the
Churche
pulled
and
torne
from
her
head
,
do
leaue
vs
a
blockish
and
maimed
body
:
In
the
holy
Supper
,
Christ
hauing
ioyned
breade
vnto
wyne
,
they
are
bolde
to
take
away
the
vse
of
the
cup
from
all
the
people
:
Papistes
are
adulterers
.
to
this
diuelishe
corruption
,
and
adhominable
aduoutry
,
we
maye
boldely
obiecte
this
place
of
our
sauiour
Chryste
,
and
say
.
That
whiche
God
hath
coupled
together
let
no
man
put
a
sunder
.
7
They
saye
vnto
hym
:
why
therefore
did
Moyses
commaunde
to
geeue
a
testimoniall
of
diuorsemente
,
and
to
sende
her
awaye
?
They
say
vnto
hym
.
M.
By
the
woordes
of
our
sauiour
Christ
they
dyd
well
vnderstande
his
meanynge
,
namely
,
that
it
was
not
lawefull
to
sende
awaye
a
wyfe
for
euery
cause
.
And
here
they
obiect
vnto
hym
the
authoritie
of
Moyses
,
whiche
authoritie
no
doubte
came
from
God
:
as
if
they
shoulde
haue
sayde
:
Hath
Moyses
commaunded
that
whiche
is
vnlawful
?
Thou
saiest
it
is
vnlawfull
:
but
Moyses
commaunded
it
to
be
done
:
therefore
it
shoulde
seme
by
thy
wordes
that
Moyses
hath
offended
,
and
sedused
vs
.
Therfore
thou
woldeste
haue
vs
to
credyte
thee
more
than
Moyses
,
who
receiued
this
lawe
&
all
others
at
the
mouth
of
God
.
Therefore
thou
resistest
the
doctrine
of
God.
8
He
saith
vnto
them
:
Moyses
because
of
the
hardnes
of
your
hartes
suffered
you
to
put
away
your
wiues
:
but
from
the
beginning
it
was
not
so
.
Moyses
because
of
the
hardenes
of
your
heartes
C.
The
Phariseis
had
inuented
that
crafty
Cauill
,
whiche
I
haue
aboue
noted
,
to
intrap
Christ
,
if
he
(
as
they
thoughte
he
wolde
,
and
as
it
was
lykely
)
had
shutt
out
the
lawefull
cause
of
diuorses
.
For
that
whiche
God
by
his
lawe
permitteth
,
whatsoeuer
it
be
,
semeth
lawfull
,
whose
onely
wil
appoynteth
a
difference
of
good
and
euyll
.
But
Christe
by
an
apte
aunswere
putteth
awaye
their
false
mallice
,
because
Moyses
granted
to
this
their
peruersnesse
&
frowardnes
,
&
not
as
thoughe
he
did
approue
it
to
be
good
and
laweful
.
M.
He
dothe
not
therfore
deny
but
that
Moyses
gaue
commaundement
as
concerninge
the
geuing
of
a
byll
of
diuorcemente
:
but
he
denieth
that
he
commanded
to
put
away
their
wyues
:
onely
granting
that
he
suffered
it
,
adding
the
cause
,
namely
for
the
hardenes
of
their
hartes
,
which
hardnes
of
hart
Moyses
oftentimes
castethe
in
the
Israelites
tethe
:
as
apperethe
in
the
ninthe
,
sixte
,
Deut.
〈◊〉
and.
13.
and
thirtenthe
chapter
of
Deutronomy
.
As
if
he
should
say
:
He
dyd
suffer
you
to
do
this
,
because
by
nature
it
was
righte
,
but
knowynge
the
hardenes
of
your
hartes
,
Of
tw●…
the
lea●●
be
chose●…
he
pardoned
the
lesse
euyll
,
least
a
greatter
should
be
committed
by
you
.
For
he
doth
not
allow
diuorsementes
,
that
suffereth
them
to
be
vsed
,
rather
then
manslaughter
shoulde
be
committed
.
Neyther
dothe
the
testymoniall
of
dyuorcemente
proue
that
dyuorcemente
it selfe
is
righte
and
legyttimate
,
but
it
is
a
witnesse
of
thy
crueltie
,
who
for
euery
lyght
cause
doest
driue
away
thy
wife
.
And
here
be
obiecteth
this
very
fitly
vnto
the
Phariseies
who
were
of
all
men
most
obstinate
and
harde
harted
,
that
he
might
declare
vnto
them
that
this
their
hardenes
of
hart
is
an
olde
disease
,
and
of
longe
continuance
.
But
from
the
begininge
it
was
not
so
.
C.
He
calleth
them
backe
to
the
pure
and
fyrst
institution
,
●●is
and
●●●ques
〈◊〉
be
●●ght
to
the
〈◊〉
constitu●●●●
whiche
also
oughte
to
be
vnto
vs
a
firme
foundation
so
often
as
the
aduersaries
of
the
Gospel
do
seke
to
inuade
vs
:
that
is
to
saye
,
we
muste
referre
all
thinges
to
the
fyrste
institution
so
often
as
they
preferre
their
owne
dreames
before
the
woorde
of
God
.
Therfore
Christ
confirmeth
his
opynion
by
a
verye
good
reason
,
because
it
was
not
so
from
the
begynninge
.
But
he
taketh
it
as
a
thynge
graunted
,
namely
,
that
when
God
from
the
beginninge
did
institute
matrimony
,
he
made
a
certayne
lawe
and
establyshed
the
same
for
euer
.
whiche
ought
to
stand
in
force
to
the
ende
.
Wherefore
,
if
the
institution
of
wedlocke
oughte
to
stande
as
a
lawe
that
maye
not
be
vyolated
,
it
followeth
that
whatsoeuer
declineth
from
it
,
is
not
accordynge
to
the
nature
of
the
firste
lawe
,
but
procedeth
of
the
corruption
of
men
.
●●●tion
.
Nowe
some
man
maye
demaunde
whether
it
were
lawefull
for
Moyses
to
permyt
that
whiche
of
it
owne
nature
is
euyll
and
viciouse
?
●●●were
.
Wee
aunswere
that
it
is
improperlye
saide
,
to
be
permitted
which
hee
did
not
seuerelye
forbydde
.
Neyther
dyd
hee
sette
forthe
a
lawe
of
diuorcement
,
that
by
his
consent
he
might
approue
them
,
but
when
the
wickednesse
of
men
coulde
not
be
otherwyse
restrayned
,
hee
broughte
a
remedy
that
was
most
tollerable
,
that
at
the
least
the
husbande
shoulde
geue
his
wyfe
a
testymoniall
of
diuorce
in
the
which
he
sholde
testifie
her
chastitie
.
For
the
lawe
was
not
made
but
in
the
fauour
of
the
women
,
least
after
they
were
vniustly
cast
of
they
shoulde
be
subiecte
to
any
reproche
.
Whereby
wee
gather
,
that
rather
a
punishement
was
layed
vpon
the
men
then
that
by
pardone
and
permission
,
their
lust
was
increased
.
Moreouer
spirituall
regiment
differeth
much
from
politique
and
ciuile
order
.
The
lord
comprehendeth
in
tenne
wordes
what
is
laweful
,
and
standinge
with
the
lawe
of
God
.
Nowe
because
it
maye
come
to
passe
that
manye
thinges
may
not
be
called
before
mannes
iudgement
seate
,
of
which
neuerthelesse
euery
mannes
owne
conscience
may
reproue
&
conuince
him
,
it
is
no
meruayle
thoughe
politique
lawes
do
wyncke
at
them
.
As
for
example
.
The
Lawe
graunteth
liberty
to
contende
.
A
greater
liberty
to
contende
is
graunted
vs
by
the
lawes
than
the
rule
of
charitie
doth
beare
.
and
why
so
?
because
ryght
can
not
be
geuen
to
euery
one
,
excepte
the
way
to
require
it
be
as
a
gate
open
vnto
them
.
Charitye
oughte
to
be
preferred
before
pollitike
lawes
.
But
the
internall
lawe
of
God
pronounceth
that
that
ought
to
be
followed
which
charytie
shall
counsell
.
Neyther
yet
is
there
any
cause
why
the
maiestrates
shoulde
hereby
challenge
an
excuse
of
their
necligence
and
slouthefulnes
,
if
wyllingely
they
be
slacke
in
punishynge
of
vyces
,
or
if
they
admitte
that
whiche
the
mynistration
of
their
office
doth
require
.
But
let
priuate
men
take
heede
leste
by
clokinge
their
offences
with
the
supportation
of
the
lawe
they
double
the
falte
.
For
here
the
lorde
rebuketh
the
Iewes
ouerthwartlye
,
as
thoughe
it
were
not
sufficiente
for
them
that
their
peruersenesse
shoulde
be
borne
withall
without
punishement
,
except
they
ascribe
and
make
God
the
autour
of
their
iniquitie
.
Wherefore
,
Custome
is
preferred
before
the
Gospell
.
if
of
the
pollitike
lawe
a
rule
of
lyuinge
a
holy
and
godlye
life
,
cannot
alwayes
nor
in
euerye
place
be
required
,
muche
lesse
of
custome
,
A.
which
neuerthelesse
at
this
daye
is
carelesly
preferred
of
somme
before
the
truth
of
the
Gospell
,
but
not
withoute
cruell
reproche
against
God.
9
I
say
vnto
you
,
who
soeuer
putteth
:
away
his
wife
(
except
it
be
for
fornication
)
and
maryeth
an
other
,
breaketh
wedlocke
.
And
who
so
euer
marieth
her
which
is
diuorsed
,
doth
committe
adultery
.
I
say
vnto
you
,
that
whosoeuer
.
C.
The
Euangelist
Marke
in
his
tenth
chapter
,
reporteth
that
this
was
spoken
a
parte
or
in
secret
to
his
disciples
,
when
they
came
home
:
But
Matthewe
omytting
this
circumstance
doth
prosecute
the
woordes
,
as
the
Euangelistes
do
often
times
leaue
out
some
thinge
in
the
middest
of
a
story
,
because
it
is
sufficiente
for
them
to
gather
the
sommes
of
thinges
.
There
is
no
difference
therefore
but
that
the
one
declareth
the
matter
more
distinctly
then
the
other
.
The
summe
and
effecte
is
this
.
Although
the
lawe
doth
not
punishe
deuorces
,
which
do
disagrée
and
dessente
from
the
first
institution
ordained
of
God
,
yet
notwithstandinge
is
it
adulterye
if
any
man
reiectinge
his
wife
do
take
vnto
him
another
.
Matrimonye
cannot
be
broken
at
the
mans
pleasure
.
For
it
is
not
at
the
will
and
pleasure
of
man
to
breake
the
promyse
made
in
matrimony
which
he
will
haue
to
remayne
constante
and
firme
.
Therefore
shee
that
occupyeth
and
defileth
the
bed
of
the
lawfull
wife
is
a
harlot
.
Whoredome
resolueth
the
knot
of
Matrimony
.
But
there
is
an
exception
added
,
because
the
woman
by
committinge
whoredom
doth
cut
of
her selfe
from
the
man
as
a
corrupt
member
and
setteth
him
at
lyberty
.
And
of
the
man
Christ
speaketh
expresly
here
,
that
hée
may
for
fornication
put
away
his
wife
:
but
hee
sheeweth
not
whether
the
woman
may
leaue
her
husband
if
hee
commit
whoredom
:
the
reason
is
,
because
hée
doth
only
answeare
vnto
that
which
was
demaunded
of
him
.
But
if
a
generall
question
be
moued
on
this
behalfe
there
is
a
common
and
mutuall
right
of
eyther
parte
,
euen
as
there
is
a
mutuall
knot
of
faithe
and
promise
:
otherwise
the
husbande
is
the
head
of
the
wife
and
the
wife
is
subiecte
vnto
her
husbande
.
But
as
far
foorthe
as
pertayneth
vnto
the
chastitye
of
Matrimony
and
to
the
faithfulnes
of
the
bed
,
the
like
lawe
is
prescribed
to
the
husbande
that
is
prescribed
to
the
wyfe
.
The
man
(
sayth
S.
Paule
)
hath
not
power
ouer
his
owne
bodye
,
1.
Cor
7.
but
the
wife
,
neither
hath
the
woman
power
ouer
her
owne
body
but
the
man
.
There
is
like
liberty
therefore
:
if
the
husbande
or
wyfe
do
violate
the
promise
of
the
bed
,
the
chaste
wife
maye
forsake
her
husband
if
hée
be
a
fornicator
,
as
well
as
the
husband
may
put
away
the
wife
if
shée
haue
played
the
whore
.
Certaine
there
be
which
inuent
other
causes
for
the
which
one
of
the
partyes
may
be
deuorced
from
the
other
.
But
wée
must
take
héede
that
wee
séeke
not
to
be
wyser
then
our
heauenly
Scholemaster
whilest
wée
presume
to
ymagine
some
thinge
otherwyse
then
his
word
doth
teach
vs
.
Some
will
haue
the
Leprosy
to
be
a
iust
cause
of
deuorce
,
Matr●●
ought
〈◊〉
be
bro●●
onely
〈◊〉
●●●nication
because
the
contagion
of
the
disease
maye
infecte
both
the
husbande
and
the
children
.
But
as
the
godly
husband
is
not
enforced
to
touche
his
wife
infected
wyth
the
Elephantine
leprosy
:
so
it
is
not
permitted
that
hee
by
and
by
put
her
awaye
.
If
anye
man
will
obiecte
that
they
which
cannot
liue
chaste
had
neede
of
some
remedy
that
they
be
not
set
on
fyer
with
concupiscence
:
wée
aunswere
that
it
is
no
remedy
which
is
soughte
for
without
the
limits
of
the
word
of
God
:
and
moreouer
wee
say
that
the
gifte
of
continency
shall
neuer
be
lackinge
vnto
them
if
they
giue
themselues
ouer
to
the
Lordes
gouernment
,
because
they
followe
that
which
hée
hath
prescribed
.
Some
man
doth
loth
his
wife
,
so
that
hee
will
not
voutchsafe
to
company
with
her
:
shall
this
euill
be
remedied
by
hauing
many
wiues
?
An other
mans
wyfe
is
taken
with
the
Palsey
,
or
falling
sicknes
,
or
is
greeued
with
some
other
incurable
disease
:
shall
the
husband
vnder
the
cooller
of
incontinency
tourne
her
away
?
Wée
know
that
those
which
walke
in
the
wayes
of
the
holy
ghoste
,
are
neuer
destitute
of
his
helpe
.
1.
Co●…
The
Apostell
Paule
sayth
:
for
the
auoyding
of
fornication
let
euery
man
marye
a
wife
.
Hée
that
hath
done
this
:
although
all
thinges
come
not
to
passe
accordinge
to
his
desyer
,
yet
hath
hée
discharged
his
dutye
.
Therefore
if
any
thing
be
lacking
it
shal
be
by
the
assistance
of
Gods
holye
spirit
repayred
:
to
go
anye
further
is
nothing
els
but
to
tempte
God
.
But
whereas
S.
Paule
noteth
another
cause
,
that
is
,
1.
Cor
●…
when
it
so
chaunceth
that
in
despite
of
godlines
the
wyues
are
reiected
of
the
vnbeleuinge
husbandes
,
that
the
deuoute
brother
or
sister
is
not
then
bonde
,
it
is
not
contrary
to
the
meaninge
of
our
sauioure
Christ
.
For
hée
doth
not
there
dispute
of
the
iust
cause
of
deuorce
,
but
onelye
whether
the
woman
doth
remaine
bonde
vnto
the
vnbeleuinge
husbande
,
after
that
shée
beinge
reiected
wickedly
in
despite
of
God
can
by
no
meanes
els
retourne
into
fauor
with
her
husband
againe
but
by
denyinge
God
.
Wherfore
it
is
no
marueile
if
S
Paule
referre
the
disagreement
with
man
,
before
the
alienation
from
God
:
of
the
which
thing
we
will
speake
more
hereafter
.
Obiection
But
this
exception
that
Christe
bringeth
in
here
séemeth
superfluous
.
For
if
the
adulterous
wife
deserueth
to
be
punished
by
deathe
,
what
néede
hée
speake
of
diuorse
?
Aunswere
.
Surelye
because
it
was
the
husbandes
parte
to
pursue
vnto
iudgement
the
adulterye
of
the
wife
,
that
hée
might
pourge
his
house
of
this
wickednes
,
howsoeuer
the
matter
should
fall
out
,
Christ
absolueth
that
man
that
conuinceth
his
wife
of
vncleanes
,
from
the
bandes
made
in
Matrimonye
.
And
it
might
be
that
amongest
that
corrupte
and
degeneratinge
people
,
a
great
negligence
in
punishing
of
that
wickednes
might
raine
.
As
at
this
day
the
peruerse
indulgence
and
fauor
of
the
Magistrates
causeth
that
many
husbandes
are
enforced
to
put
awaye
vnchaste
wiues
,
because
adultery
is
vnpunished
.
And
that
maryeth
her
that
is
diuorsed
This
part
hath
bene
very
euill
expounded
of
many
interpretors
.
For
they
supposed
that
generally
,
●●ror
in
in●●reters
.
and
vniuersally
singlenes
was
commaunded
so
often
as
a
diuorce
was
made
:
so
that
if
the
husbande
did
caste
of
his
adulterous
wife
,
either
of
them
was
vrged
with
the
necessity
of
singlenes
.
As
though
this
were
the
libertye
of
diuorce
only
to
lye
a
part
from
his
wife
,
and
as
if
Christ
did
not
permit
manifestly
in
this
case
that
which
the
Iewes
after
their
owne
fansies
were
wonte
to
vse
without
all
consideration
in
euery
small
tryfell
.
Therefore
that
was
to
grosse
an
error
.
For
when
Christ
condemneth
him
of
adultery
that
marieth
the
wife
which
is
diuorsed
,
it
is
certaine
that
he
restrayneth
this
vnto
vnlawfull
and
friuolous
deuorses
.
The
Apostell
S.
Paule
therfore
biddeth
such
to
tarrye
vnmarryed
,
or
to
be
reconciled
vnto
their
husbandes
,
which
are
so
put
away
:
because
truly
wedlocke
is
not
abolished
by
chidinge
and
dissention
:
As
wée
may
gather
by
Marke
,
●…arke
.
10
wher
by
name
the
wife
is
expressed
that
departeth
from
her
husbande
:
his
woordes
are
these
:
And
if
a
woman
forsake
her
husbande
and
is
maryed
to
another
,
shee
committeth
adulterye
:
not
because
it
was
frée
for
the
wyues
to
geue
their
husbandes
a
bill
of
deuorcemente
,
sauinge
so
far
forthe
as
the
Iewes
had
declined
to
forrein
customes
but
Marke
ment
to
note
and
set
downe
,
that
the
abuse
which
was
then
euerye
wheare
common
,
was
reprehended
of
the
Lord
:
because
after
voluntary
deuorce
,
either
party
entered
a
new
into
mariage
:
so
that
hée
maketh
no
mencion
of
adultery
.
Therefore
hée
that
marieth
her
that
is
deuorced
,
not
for
fornication
,
Adultrye
.
but
for
some
other
cause
,
dooth
not
marrye
his
owne
wife
but
the
wife
of
another
man
:
and
therefore
hee
doth
not
contracte
matrimony
,
but
committeth
adultery
:
although
Moyses
to
such
a
one
as
is
deuorced
,
hath
permitted
to
marrye
another
,
by
the
same
lawe
that
hée
suffered
the
husband
to
put
her
away
.
A.
This
is
the
true
and
perfecte
sence
of
the
wordes
of
Christ
,
which
I
woulde
they
had
retained
,
which
haue
followed
other
contrary
interpretacions
.
C.
For
here
the
aduersaries
of
the
Gospell
did
exercise
a
marueilous
tyranye
,
Tyranny
in
Papistes
.
permitting
deuorces
,
&
yet
denying
second
mariages
to
the
honeste
husbande
.
But
what
libertye
hath
that
man
that
is
constrayned
to
liue
in
singlenes
?
Surelye
his
liberty
is
mere
bondage
.
10
Then
saide
his
Disciples
vnto
him
:
if
the
case
be
so
betwene
man
and
wife
,
then
is
it
not
good
to
marrye
.
Then
saide
his
Disciples
C.
Muche
like
as
if
the
condition
of
men
were
not
indifferent
,
if
they
were
so
tyed
vnto
their
wyues
,
that
so
long
as
they
continue
chaste
,
they
should
be
constrayned
to
endure
all
other
things
,
rather
then
to
departe
from
them
:
this
the
Disciples
do
gather
,
that
it
is
better
to
haue
no
wiues
than
so
to
be
snared
,
being
moued
thereunto
by
the
aunswere
of
Christ
.
M.
If
this
(
say
they
)
be
the
state
and
condition
of
husbandes
that
they
may
not
be
desolued
from
their
wiues
if
the
wife
displease
them
,
it
were
much
more
commodious
not
to
contracte
matrimony
.
The
Iewes
vntil
this
time
had
vsed
great
liberty
in
deuorcing
their
wiues
:
the
which
being
taken
away
as
vnlawfull
,
the
Apostells
thoughte
it
much
better
not
to
marry
.
C.
But
why
do
they
not
in
like
maner
consider
how
hard
the
seruitude
&
bondage
of
the
wiues
is
,
but
only
because
carnall
reason
forceseth
those
that
are
adicted
to
themselues
&
their
owne
commodities
,
to
neglect
other
men
&
to
haue
only
a
consideration
of
themselues
?
In
the
meane
time
wicked
ingratitude
bewrayeth
it selfe
,
because
by
the
feare
and
tediousnes
of
one
discommoditye
,
they
doe
reiecte
the
singuler
gifte
of
God
.
Accordinge
to
their
iudgemente
it
is
better
to
auoyde
matrimony
,
than
to
tye
themselues
with
the
knot
of
perpetuall
society
:
but
truly
if
God
ordayned
Matrimonye
,
for
the
health
and
profite
of
all
mankind
,
although
it
bringe
many
sharpe
and
vnpleasaunte
thinges
with
it
,
yet
is
it
not
therefore
to
be
despised
.
Let
vs
learne
therefore
,
if
any
thinge
be
not
pleasaunt
vnto
vs
amonge
the
benefits
of
God
,
not
to
be
so
diuers
,
and
waywarde
,
but
that
wée
maye
reuerently
vse
them
:
but
speciallye
wée
muste
take
héede
of
this
wickednes
,
in
the
holye
estate
of
Matrimonye
,
that
wée
condemne
not
the
same
.
Sathan
seeketh
to
make
matrimonye
odiouse
.
For
,
because
that
estate
is
alwayes
subiecte
to
many
troubles
,
Sathan
goeth
about
to
bringe
hatred
and
infamy
to
the
same
,
to
the
ende
hée
mighte
make
men
forsake
it
.
And
in
this
point
S.
Hierom
hath
sheewed
himselfe
to
peruerse
,
Hieromes
error
.
because
hée
doth
not
onlye
calumniate
and
speake
euill
of
the
holye
and
deuine
order
of
life
,
but
also
heapeth
vp
all
the
places
of
opprobry
that
hee
can
out
of
prophane
authors
,
and
all
to
defame
the
honestye
thereof
.
But
let
vs
remember
that
what
thinges
soeuer
are
troublesome
vnto
vs
in
the
estate
of
wedlocke
,
are
accidentall
:
and
come
by
the
wickednes
of
men
.
Furthermore
let
vs
remember
,
Swete
meate
hath
sower
sauce
.
that
because
it
began
to
be
a
medicine
after
oure
corrupted
nature
,
it
is
no
marueile
if
swete
meate
haue
sower
sauce
.
It
is
not
good
to
Marrye
M.
This
goodnes
which
they
speake
of
here
muste
not
be
referred
to
eternall
life
,
but
rather
to
the
commodity
of
this
present
life
.
Bu.
For
the
Apostels
vnderstandinge
that
the
liberty
of
deuorcement
should
be
no
more
so
frée
,
that
when
soeuer
they
liste
they
might
put
away
their
wyues
,
by
and
by
they
also
thincke
that
it
is
farre
better
&
more
commodious
to
marrye
no
wife
at
all
,
than
to
marry
her
whom
they
muste
for
euer
receiue
and
cleaue
to
.
For
they
thincke
it
a
cruell
seruitude
,
to
suffer
at
home
a
froward
,
brawlinge
,
and
dronken
wyfe
.
M.
Therefore
they
spake
as
carnall
men
,
not
as
spirituall
.
C.
Wherefore
the
Lorde
refelleth
and
confuteth
their
foolishnes
.
11.
Hee
saide
vnto
them
:
All
men
cannot
comprehende
this
sayinge
,
saue
they
to
whom
it
is
geuen
.
Hee
saide
vnto
them
all
men
cannot
comprehende
this
E.
The
Gréeke
text
hath
(
cannot
receyue
this
sayinge
)
or
are
not
capeable
of
this
saying
)
it
signifyeth
not
to
vnderstande
:
euen
as
wée
call
that
place
capeable
which
is
so
large
that
it
is
able
to
receiue
all
that
is
brought
vnto
it
.
Euenso
the
Apostell
Paule
writing
to
the
Corinthians
vseth
this
woorde
,
sayinge
:
2.
Cor.
●…
Set
your selues
at
large
and
beare
not
yee
the
yoake
with
vnbeleuers
:
But
that
sayinge
entereth
not
into
the
mindes
of
all
men
.
because
they
are
otherwise
affectioned
,
in
somuche
that
there
remayneth
no
roume
for
the
institution
&
ordinaunce
of
God
.
A.
The
like
woorde
also
wée
maye
reade
in
that
which
followeth
,
when
hee
sayth
:
hée
that
can
comprehende
it
,
let
him
comprehende
it
.
M.
Christe
setteth
before
them
the
necessity
of
Matrimony
,
which
is
such
,
that
fewe
are
seperated
from
the
same
:
as
if
hée
should
say
:
None
can
be
free
from
this
sayinge
,
that
is
from
the
necessitye
of
this
Maryinge
,
but
such
,
to
whom
the
gifte
of
continencye
is
geuen
from
aboue
.
C.
For
election
or
choyse
is
not
in
mans
hande
,
as
though
in
those
cases
hée
might
do
what
him
liste
.
If
any
man
thinke
it
profitable
for
him
to
be
without
a
wyfe
,
and
so
without
any
tryall
had
before
addicteth
and
giueth
himselfe
to
the
law
of
singlenes
,
hée
is
greatly
deceiued
.
For
God
(
which
pronounced
sayinge
:
it
is
good
for
man
that
the
woman
be
adioyned
vnto
him
to
be
a
helper
)
taketh
punishment
on
those
that
do
contemne
this
order
:
because
mortall
men
do
truste
to
muche
to
themselues
when
they
goe
aboute
to
set
themselues
frée
from
the
heauenly
callinge
.
Saue
they
to
whom
it
is
geuen
.
C.
The
Lord
here
bringeth
in
one
cause
in
stede
of
all
other
,
Contin●●
is
the
〈◊〉
God.
for
the
which
wee
muste
take
a
wyfe
,
because
it
is
the
specyall
gyfte
of
continencye
.
For
whenne
hée
sayth
,
that
all
cannot
comprehend
it
,
saue
they
to
whom
it
is
geuen
,
hée
plainly
declareth
that
it
is
not
geuen
to
all
.
Wherby
their
pryde
is
conuinced
which
are
not
afrayed
to
arrogate
that
vnto
themselues
,
which
Christe
so
manifestlye
taketh
away
.
For
they
which
are
not
endued
with
the
gift
of
continency
,
oughte
to
knowe
that
they
are
created
of
God
to
marrye
.
Neither
trulye
,
is
wedlocke
a
necessary
euill
as
certaine
blasphemous
persons
against
the
institution
and
ordinance
of
God
do
affirme
:
●…edlocke
is
a
●●cessarye
re●…edy
against
●●ne
.
but
it
is
rather
a
necessary
remedy
against
euill
.
Wherefore
excepte
wée
cure
and
take
awaye
the
disease
which
is
naturallye
ingraffed
in
vs
,
by
wedlocke
,
wée
sinne
against
God
.
Howbeit
Christe
doth
not
here
onlye
speake
of
the
suppressinge
of
lust
,
but
also
hée
sheweth
that
hée
woulde
haue
all
those
which
haue
not
the
gift
of
continency
to
vse
wedlocke
,
not
onely
to
remedye
the
euill
which
is
in
them
,
but
also
to
obey
the
ordinance
of
God
.
B.
But
whereas
the
Popes
chaste
Chaplines
do
affirme
that
euery
man
may
obtaine
the
gift
of
continency
by
prayer
,
●…opishe
chas●●ye
is
meere
●●drye
.
let
vs
know
that
expresly
they
speake
against
our
sauiour
Christ
who
sayth
:
All
men
cannot
comprehende
this
saying
,
but
they
to
whom
it
is
geuen
.
But
why
also
do
they
not
praye
that
they
be
not
ouercome
with
surfeting
&
dronkennes
,
&
with
the
cares
of
this
life
?
Yea
why
do
they
not
obtaine
by
their
prayers
that
they
maye
be
blessed
after
they
departe
this
life
,
The
which
thing
were
much
better
.
For
faythfull
prayer
is
onely
for
the
thinge
concerning
the
which
,
●●yer
.
the
minde
of
him
that
prayeth
is
certainly
perswaded
that
it
will
make
to
the
glory
of
God
.
Now
it
is
not
the
will
of
God
that
all
men
should
liue
chaste
or
a
single
life
:
therefore
all
singlenes
doth
not
make
to
the
glory
of
God
:
wherefore
all
men
ought
not
to
pray
for
it
.
Furthermore
there
are
some
which
thincke
that
this
gifte
is
giuen
to
very
manye
,
which
will
not
acknowledge
that
it
is
geuen
vnto
them
.
But
they
that
so
say
speake
euen
as
absurdlye
,
as
if
they
should
say
that
a
man
hath
had
a
great
while
in
his
hands
,
some
notable
gift
,
at
the
hand
of
the
Prince
,
which
hée
hath
wished
for
,
and
yet
that
he
knoweth
not
of
it
,
neither
will
acknowledge
it
.
For
truly
there
can
be
nothinge
more
aceptable
to
a
godly
man
called
to
the
kingdome
of
heauen
,
than
that
hée
may
be
made
more
fit
and
apte
to
the
busines
of
the
kingdome
of
heauen
.
Wherefore
if
he
haue
the
gift
of
continency
hée
will
abstaine
from
wedlocke
,
as
from
a
great
&
greuous
burthen
.
There
are
many
which
falslye
perswade
theimselues
that
they
haue
this
gifte
:
and
hee
which
hath
this
gift
in
déede
,
&
notwithstanding
knoweth
not
of
the
same
is
not
lyuinge
.
Euen
as
there
are
manye
which
thincke
that
they
haue
the
fayth
of
Christe
,
which
fayth
in
déede
they
haue
not
:
but
there
are
none
which
hauing
the
right
faith
in
Christ
in
déede
that
can
thincke
that
they
haue
it
not
:
for
that
is
contrary
to
the
nature
of
fayth
.
Let
euery
man
therefore
submit
himselfe
to
the
will
of
God
:
&
if
hée
haue
the
gift
of
continency
let
him
vse
it
to
the
glorye
of
God
:
if
hee
haue
it
not
,
let
him
then
vse
the
ordinary
meane
which
God
hath
appointed
,
namely
,
wedlocke
.
The
which
beinge
taken
let
him
therewith
be
contented
.
A.
As
concerning
the
which
matter
,
reade
the
Iudgement
of
Paule
,
1.
Cor.
7.
which
is
a
faithfull
interpreter
of
these
woordes
of
Christ
.
12.
For
there
are
some
chaste
which
are
so
borne
out
of
their
mothers
wombe
:
and
there
are
some
chaste
which
be
made
chaste
of
men
.
And
there
be
chaste
which
haue
made
themselues
chaste
for
the
kingdome
of
Heauens
sake
.
Hee
that
can
comprehende
it
,
let
him
comprehende
it
.
For
there
are
some
chaste
M.
Now
our
sauioure
Christ
sheweth
to
whom
this
gift
of
continency
is
geuen
.
And
hee
putteth
downe
vnto
vs
three
kindes
of
chaste
personnes
.
Three
kindes
of
chastitye
.
Those
which
by
nature
are
euenewkes
or
gelded
.
or
which
are
made
chaste
by
men
,
those
(
I
say
)
by
defection
are
putte
from
wedlocke
:
because
they
wante
those
necessary
members
appertayninge
to
men
.
Hee
sayth
that
there
are
other
euenewkes
,
which
haue
made
theym selues
chaste
,
to
the
ende
they
might
be
more
at
liberty
to
serue
the
Lord
:
these
also
he
setteth
at
liberty
from
the
necessity
of
wedlocke
.
Wheruppon
it
followeth
that
all
others
which
forsake
Wedlocke
,
do
presumptuously
striue
against
God
.
As
do
the
Papistes
which
vrge
this
word
of
makinge
chaste
,
as
thoughe
it
were
in
their
wills
to
enioyne
men
to
the
law
of
continency
.
For
first
Christ
affirmeth
that
the
father
gaue
the
same
to
whom
it
pleased
him
.
And
a
little
after
hée
affirmeth
that
they
rashely
take
vppon
them
a
single
life
,
which
are
not
endued
with
the
gift
of
continency
.
Wherfore
continency
or
chastisment
is
not
subiecte
to
oure
will
,
but
whereas
certaine
by
nature
are
apte
to
mariage
or
Wedlocke
,
although
they
do
abstaine
,
yet
notwithstandinge
they
tempte
not
God
,
because
God
setteth
them
at
liberty
.
For
the
kingdome
of
Heauens
sake
B.
Some
very
peruersly
expounde
this
clause
:
for
,
the
kingdome
of
heauen
sake
that
is
(
say
they
)
to
deserue
euerlasting
life
:
that
by
chastity
they
might
come
to
the
same
,
sayinge
,
that
chastity
or
continency
is
a
meritoriouse
worke
,
esteming
it
to
be
in
the
libertye
of
all
men
to
make
themselues
chaste
,
Continencye
in
Papistes
was
thoughe
as
angels
life
.
&
denying
continency
to
be
a
peculiar
gift
.
And
so
they
do
imagin
that
continencye
is
not
onelye
an
acceptable
worship
of
God
,
but
also
the
state
of
angellicall
life
.
But
truly
Christ
mente
nothing
ells
then
that
they
which
were
chaste
shoulde
alwayes
haue
this
ende
before
their
eyes
,
that
they
beinge
loused
from
all
the
cares
of
this
life
,
should
geue
themselues
wholy
to
the
study
of
godlines
.
It
is
a
foolish
imagination
therfore
to
thincke
that
chastitye
is
a
vertue
:
Chastity
is
no
vertue
.
because
it
is
more
aceptable
vnto
God
of
it selfe
,
than
fastinge
is
,
neyther
doth
it
deserue
to
be
counted
amonge
the
duties
of
obedience
which
hée
requireth
of
vs
,
but
it
ought
to
pertaine
to
another
end
:
yea
Christ
wold
expresly
declare
that
though
a
man
were
pure
from
whoredom
,
yet
notwithstandinge
that
his
chastitye
is
not
acceptable
vnto
God
,
if
hée
only
haue
respecte
to
his
owne
ease
and
pleasure
.
B.
They
therfore
are
sayd
to
make
themselues
chaste
for
the
kingdome
of
heauen
,
which
when
they
may
be
maried
men
,
do
willinglye
chose
vnto
themselues
a
single
life
,
that
they
may
séeke
onely
to
set
forth
the
glorye
of
God
,
and
being
addicted
to
no
speciall
thinge
,
may
seeke
for
the
profite
of
all
men
:
that
is
,
that
they
maye
haue
a
care
for
those
things
which
properly
pertaine
vnto
the
Lord
,
that
they
may
loue
him
aboue
all
thinges
&
their
neighbour
as
themselues
,
that
they
may
be
holy
in
body
and
minde
,
and
that
they
may
with
an
inseperable
minde
cleaue
vnto
him
.
It
is
good
for
these
men
to
liue
withoute
wiues
:
because
it
is
geuen
vnto
them
so
to
do
,
&
because
they
so
liue
for
the
kingedom
of
heauen
.
Such
a
one
Paule
testifyeth
himselfe
to
be
,
and
exhorteth
other
men
to
the
same
felicity
,
to
the
end
they
hauinge
a
lesse
care
of
those
things
which
are
in
the
world
,
may
cleaue
vnto
the
Lord
,
and
may
vse
the
world
as
though
they
vsed
not
the
same
:
1.
Cor.
●…
beinge
ready
at
euery
moment
to
depart
hence
vnto
Christ
.
But
after
his
exhortacion
hée
addeth
this
saying
:
This
I
speake
for
your
profite
,
not
to
tangle
you
in
a
snare
.
What
are
these
woordes
in
effect●…
but
this
:
All
men
are
not
able
to
comprehende
this
saying
,
saue
they
to
whom
it
is
geuen
?
To
be
shorte
Christ
teacheth
that
it
is
not
enoughe
if
such
as
were
continent
persons
liue
chast
,
vnlesse
vpon
good
consideration
,
they
abstaine
from
hauing
of
wyues
.
Hee
that
can
comprehende
it
,
let
him
comprehende
it
C.
By
this
parte
,
our
sauiour
Christ
admonisheth
vs
that
wée
oughte
not
to
despise
the
vse
of
wedlocke
,
excepte
wée
wil
caste
our selues
by
blinde
wilfulnes
into
destruction
:
for
it
was
necessary
that
hee
should
reache
out
his
hande
to
his
Desciples
,
whom
hée
sawe
ready
to
fall
without
iudgement
.
But
this
admonition
is
profitable
for
all
men
,
because
in
the
chosing
kinde
of
life
,
(
which
is
the
life
of
bachilers
as
wée
terme
them
)
verye
fewe
consider
what
gifte
is
geuen
vnto
them
:
but
runne
rashelye
without
choyse
whithersoeuer
a
foolishe
feruent
loue
carieth
them
:
and
I
would
god
,
as
it
is
profitable
so
once
it
might
be
heard
.
I
wishe
also
vnfainedly
that
this
admonition
of
our
sauiour
Christ
might
enter
into
the
eares
of
Papistes
.
But
their
eares
are
so
stopt
with
the
bewitchinge
of
Sathan
,
that
contrarye
to
nature
and
the
will
of
God
they
putte
vppon
theym
the
perpetuall
snare
of
chastitye
,
whom
God
hath
called
to
Wedlocke
.
And
then
their
myserable
mindes
are
soe
bounde
with
the
snare
of
a
deadly
vow
,
Popishe
vo●…es
.
that
they
can
neuer
easelye
be
vntangled
againe
.
A.
For
what
mischiefe
hath
not
the
tyranny
of
the
bishop
of
Rome
broughte
foorthe
?
by
the
which
the
Priestes
,
Moonkes
and
fryers
haue
béene
constrayned
to
vow
continuall
chastitye
.
Of
the
which
matter
wee
may
reade
somewhat
in
S.
Paules
Epistell
to
Tymothe
.
●…
.
Tymothe
●…
.
and
4.
13.
Then
were
there
broughte
vnto
him
yonge
children
,
that
hee
shoulde
put
his
hands
on
them
and
pray
.
And
the
Disciples
rebuked
them
.
Then
were
there
brought
C.
This
History
is
verye
profitable
because
it
teacheth
that
they
are
not
onelye
receyued
of
Christe
which
come
vnto
him
by
the
motion
of
a
holye
desyer
&
vndoubted
faith
,
but
they
also
which
for
want
of
yeres
are
not
able
to
féele
how
greatly
they
want
his
grace
.
●…nfantes
are
●…triued
of
Christ
.
Ther
is
no
intelligence
or
understanding
in
these
little
children
,
that
they
might
craue
the
blessing
of
Christe
,
yet
notwithstanding
they
being
offered
vnto
him
,
hée
receyueth
them
gently
and
louinglye
,
and
consecrateth
them
to
his
father
with
the
solemne
righte
of
blessing
.
●…uke
18.
The
Euangelist
Luke
with
a
word
not
ambiguouse
,
calleth
them
infants
least
any
man
should
thinke
,
that
mencion
were
here
made
of
such
as
were
of
rype
yeares
.
And
wee
muste
note
the
purpose
of
those
which
offer
these
children
vnto
Christ
:
for
excepte
there
had
beene
an
vndoubted
perswasion
in
their
mindes
that
hee
had
the
power
of
the
holye
ghost
,
the
which
hée
should
bestow
vppon
the
people
of
God
,
it
had
bene
an
absurde
thinge
to
bring
these
children
vnto
him
.
Wherefore
there
is
no
doubt
but
that
they
desyer
him
to
make
these
children
pertakers
of
his
grace
:
therefore
to
amplifye
the
matter
,
Luke
addeth
this
word
(
also
)
as
if
hee
had
sayde
:
After
they
perceyued
how
many
wayes
hée
did
helpe
those
that
were
of
discretion
and
cype
yeres
,
&
had
conceiued
hope
that
hée
would
do
the
like
to
yonge
children
,
they
brought
them
vnto
him
knowing
that
they
should
not
go
away
cleane
voyde
of
all
the
giftes
of
the
holy
ghost
if
hee
layed
his
handes
vppon
them
.
That
hee
should
toutche
them
C.
The
laying
on
of
handes
was
a
familiar
signe
amonge
the
Iewes
,
so
often
as
there
was
any
solemne
kinde
of
prayer
or
blessinge
:
Laying
on
of
handes
.
Exodus
29.
Leuit.
1.
as
when
they
offered
sacrifice
Wée
haue
also
an
exsample
in
Isaac
more
agreable
to
this
place
when
hée
layed
his
hands
vppon
his
sonne
Iacob
as
thoughe
hée
did
offer
and
consecrate
him
vnto
God
,
Gene.
27.
that
he
might
be
the
promised
heyre
.
That
this
was
a
common
custome
amonge
the
Iewes
it
is
euident
by
another
example
of
Iacob
which
blessed
the
two
children
of
his
sonne
Iosephe
namely
Ephraim
,
and
Manasses
.
Gene.
28.
But
they
were
not
wont
to
lay
hands
on
any
man
which
were
not
endewed
with
some
notable
power
or
vertue
,
or
set
in
some
hye
office
:
euen
as
the
Apostell
taketh
an
argument
of
the
blessinge
of
Melchisedec
,
which
blessed
Abraham
:
Heb.
7.
neither
doth
hée
faine
the
argument
.
For
it
is
oftentimes
red
that
there
were
Priestes
chosen
which
might
blesse
the
people
,
euen
as
though
God
were
present
to
blesse
himselfe
.
Blessinge
.
The
maner
of
blessing
was
prescribed
vnto
Moyses
by
the
mouth
of
the
Lord
,
when
hee
sayd
:
Yee
shall
blesse
the
children
of
Israell
and
say
vnto
them
:
The
Lord
blesse
thee
and
kepe
thee
.
The
Lord
make
his
face
to
shine
vppon
thee
,
and
be
mercifull
vnto
thee
.
The
Lord
lift
vp
his
countenaunce
vppon
thee
and
geue
thee
peace
.
Numeri.
6.
The
like
also
wee
haue
in
the
118.
Psalme
.
Psalme
.
118.
Seinge
therefore
the
layinge
on
of
handes
was
an
aunciente
and
solemne
order
of
blessing
among
the
Iewes
,
it
is
no
meruaile
if
the
Parents
desier
Christ
to
vse
this
Seremonye
in
blessinge
their
children
.
And
the
Disciples
rebuked
B.
That
is
to
say
they
rebuked
the
Parentes
that
brought
the
children
,
as
testifyeth
the
Euangelist
Marke
.
Marke
.
10
The
Apostels
were
angry
taking
disdaine
that
Christ
should
haue
to
do
with
infants
,
yea
they
count
it
a
reproche
to
his
person
,
to
admit
children
.
Neither
did
theyr
error
wante
a
cooller
or
cloake
.
For
what
had
this
excellente
Prophete
and
Sonne
of
God
to
doe
with
infants
?
But
hereby
we
gather
that
they
are
peruerse
Iudges
which
estéeme
and
iudge
of
Christe
after
carnall
reason
:
for
they
do
as
it
were
robbe
him
of
his
owne
vertues
proper
vnto
him
,
and
vnder
the
shew
of
honor
they
yelde
vnto
him
those
thinges
which
belonge
not
vnto
him
.
Hereuppon
came
a
wonderfull
heape
of
superstitions
which
broughte
in
vnto
the
worlde
a
fayned
Christe
.
Wherefore
let
vs
learne
to
esteme
and
Iudge
no
otherwise
of
him
,
than
he
himselfe
hath
faught
,
and
to
putte
no
other
person
vppon
him
,
than
his
heauenlye
Father
hath
done
allready
.
Wée
sée
what
foolishnes
hath
chaunced
into
the
Papacy
:
Popish
worshippinge
of
Christ
.
which
thincke
that
they
do
bringe
great
honor
vnto
Christe
in
worshippinge
and
fallinge
downe
to
a
péece
of
starche
or
fayned
breade
:
a
moste
filthye
abhomination
in
the
sight
of
God
.
Againe
because
they
thought
it
a
greate
dishonour
vnto
him
,
to
haue
the
office
of
an
aduocate
,
they
haue
made
vnto
themselues
an
innumerable
sorte
of
aduocates
:
Papistes
robbe
God
of
his
honor
.
but
trulye
by
this
meanes
the
honor
of
a
mediator
is
quight
taken
from
him
.
M.
If
these
infants
which
were
brought
vnto
Christ
had
bene
sicke
,
peraduenture
they
would
not
haue
forbidden
and
stayed
those
that
broughte
them
:
but
because
there
was
no
occasion
offered
vnto
Christe
to
shewe
foorth
his
power
in
these
infantes
(
as
they
thoughte
)
because
they
wanted
reason
to
gather
any
thinge
eyther
by
his
Doctrine
or
by
his
power
:
they
sawe
no
reason
why
these
little
children
should
be
brought
vnto
Christ
.
And
this
was
the
cause
why
the
Disciples
rebuked
the
Parentes
of
the
children
.
A.
Such
a
preposterous
zeale
was
there
in
the
Dysciples
.
14.
But
Iesus
saide
vnto
them
:
suffer
the
children
and
forbid
them
not
to
come
vnto
mee
:
for
of
suche
is
the
kingedome
of
Heauen
.
But
Iesus
saide
vnto
them
M.
The
Euangelist
Marke
sayth
,
when
Iesus
sawe
it
hée
was
displeased
and
sayd
vnto
them
.
And
Luke
sayth
:
when
hée
had
called
the
children
.
&c.
By
these
our
sauiour
Christ
doth
testify
that
hée
would
haue
children
admitted
,
and
taking
them
at
the
lengthe
in
his
armes
,
hee
doth
not
onely
embrace
them
,
but
also
layeth
his
handes
vppon
them
and
blesseth
them
.
Whereby
also
we
may
gather
that
euen
vnto
this
age
of
infancye
his
grace
was
extended
,
Infantes
are
made
partakers
of
the
grace
in
Christ
.
and
no
marueile
:
for
seinge
all
the
posterity
and
ofspringe
of
Adam
was
included
vnder
the
condemnation
of
death
,
it
must
néedes
come
to
passe
that
all
from
the
highest
to
the
lowest
shoulde
perishe
,
sauinge
those
whom
the
Redeemer
should
deliuer
.
M.
Therefore
that
embracinge
which
Marke
maketh
mencion
of
doth
declare
,
that
littelones
do
not
onely
pertaine
vnto
Christ
,
but
also
that
they
are
déere
vnto
him
.
For
what
is
it
to
come
vnto
Christe
,
but
onelye
to
come
vnto
life
by
Christ
?
C.
Therefore
it
were
to
cruell
a
déede
to
put
awaye
this
age
of
infancy
from
the
grace
of
the
redemption
.
So
that
wee
do
not
in
vaine
holde
vp
this
buckeler
against
the
Anabaptistes
:
The
〈◊〉
the
Anab●●tistes
.
for
they
denye
Baptisme
to
infants
because
they
be
not
capeable
of
that
misterye
which
is
there
sealed
.
But
wée
reason
and
proue
against
them
thus
:
Baptism●…
oughte
t●…
denyed
t●…●●fantes
.
that
seinge
Baptisme
is
a
figure
and
pledge
of
the
frée
remission
of
sinnes
&
of
the
deuine
adoption
,
it
oughte
not
to
be
denyed
vnto
infantes
whom
God
doth
adopte
and
washe
with
the
bloude
of
his
sonne
Christ
.
And
whereas
they
do
obiecte
and
say
that
repentance
,
and
newnes
of
lyfe
are
bothe
together
there
figured
:
wée
answeare
that
they
are
renewed
accordinge
to
the
measure
of
the
spirit
of
God
,
vntill
the
power
which
is
hid
in
them
do
increase
by
degreese
,
and
openly
shyne
in
due
time
.
But
whereas
they
do
contende
that
wée
are
no
otherwise
reconcyled
vnto
God
and
made
heyres
of
the
adoption
than
by
fayth
,
wée
graunte
that
this
is
spoken
of
those
that
are
come
to
the
yeares
of
discretion
:
but
as
touchinge
infantes
,
this
place
doth
proue
it
to
be
false
.
The
layinge
on
of
handes
(
truly
)
was
no
tryfling
or
vaine
signe
,
neither
did
Christ
power
oute
his
prayers
in
vaine
into
the
ayre
:
for
hée
could
not
offer
them
sollemlye
vnto
God
,
but
hée
must
néedes
make
them
cleane
and
purifyed
.
And
to
what
ende
did
hée
pray
for
them
,
but
to
this
end
that
they
mighte
be
receiued
amonge
the
sonnes
of
God
:
whereuppon
it
followeth
that
they
were
regenerated
by
the
spirite
of
God
into
the
hope
of
saluation
.
The
verye
embracinge
it selfe
is
a
sufficiente
witnes
and
testimony
that
they
were
receiued
of
Christ
into
his
flocke
.
Wherefore
if
they
were
partakers
of
those
spirituall
benefites
which
Baptisme
do
figure
,
it
is
an
absurdity
to
say
that
they
were
depriued
of
the
externall
signe
.
And
it
is
wicked
and
impudent
bouldnes
to
driue
those
from
the
shéepefoulde
of
Christ
,
whome
he
voutchsafeth
to
embrace
in
his
armes
&
bosom
,
and
to
shut
those
as
forreners
out
of
the
gates
whome
hee
maketh
of
the
houshould
.
For
of
such
is
the
kingedome
of
Heauen
〈◊〉
godlye
children
●●mplicity
.
M.
Hée
sayth
of
such
,
not
of
these
:
because
hée
comprehendeth
all
sortes
of
little
children
.
For
Marke
and
Luke
adde
:
Verely
I
say
vnto
you
,
whosoeuer
receiueth
not
the
kingdome
of
God
as
a
little
childe
hée
shall
not
enter
therein
.
Of
the
like
matter
,
reade
the
eightéene
Chapter
going
before
.
C.
By
these
woords
therfore
Christe
affyrmeth
that
these
little
children
,
and
such
like
pertaine
vnto
him
.
M.
By
the
kingdome
of
heauen
in
this
place
,
is
vnderstoode
that
euerlastinge
felicitye
of
the
electe
purchased
by
Christe
:
the
which
felicity
is
here
felte
in
the
hartes
of
the
electe
according
to
the
measure
of
faythe
,
and
in
the
worlde
to
come
shall
more
plentifully
be
poured
vppon
them
.
He
goeth
not
about
therfore
only
to
shew
that
those
little
children
which
were
then
brought
vnto
him
,
pertaine
to
the
kingedome
of
Heauen
,
but
also
that
it
doth
so
pertaine
that
whosoeuer
is
not
like
vnto
them
,
pertayneth
not
to
the
kingdome
of
Heauen
.
C.
And
here
let
vs
note
the
admonition
of
S.
Paule
,
when
hee
sayth
.
Let
vs
not
be
children
in
vnderstanding
,
Cor.
14.
but
in
mallice
.
15.
And
when
hee
had
put
his
handes
on
them
hee
departed
thence
.
A.
Marke
sayth
,
hee
layed
his
handes
vppon
them
and
blessed
them
.
To
blesse
is
here
put
for
to
praye
for
one
,
&
to
wishe
well
vnto
him
.
For
before
in
the
thirtene
Verse
the
Euangeliste
Mathewe
sayde
,
that
hee
would
put
his
handes
on
them
&
pray
.
As
concerning
the
which
we
haue
already
sufficiently
spoken
.
16.
And
behoulde
one
came
and
said
vnto
him
:
good
Maister
what
good
thinge
shall
I
doe
that
I
maye
haue
eternall
life
?
And
beholde
one
came
and
saide
vnto
him
A.
Euen
as
before
our
sauiour
propounded
an
example
to
his
Disciples
of
simplicity
and
modesty
:
euen
now
in
the
yonge
man
desirous
of
perfecte
godlines
,
but
laden
with
riches
,
hee
setteth
before
theyr
eyes
how
harde
a
thinge
it
is
for
those
that
geue
themselues
to
riches
,
to
come
to
the
true
and
euerlastinge
lyfe
.
Marke
hath
:
Marke
.
10.
and
when
hée
was
gone
foorth
into
●●e
waye
,
there
came
one
runninge
and
kneeled
to
him
,
and
asked
him
.
&c.
Luke
sayth
that
hée
was
a
ruler
,
that
is
one
set
in
auctority
amonge
the
people
,
and
not
one
of
the
common
sorte
.
Although
truly
that
ryches
do
bring
honor
,
yet
notwithstanding
the
estimation
of
a
graue
and
honest
man
séemeth
to
be
attributed
vnto
him
.
For
the
circumstances
wayed
and
considered
it
is
likely
althoughe
hée
were
called
a
yonge
man
that
hée
was
of
the
nomber
of
those
men
which
led
a
godly
&
honest
life
.
Hée
came
not
craftely
&
deceytfully
as
the
maner
of
the
Scribes
was
,
but
with
a
minde
desirous
to
learne
:
the
which
hée
well
declareth
as
well
by
his
woords
,
as
by
the
bowinge
of
his
knée
,
reuerentinge
Christe
as
a
faythfull
teacher
.
But
againe
a
blind
trust
of
woorkes
did
stay
him
that
he
could
not
profite
vnder
Christ
,
at
whose
hands
hée
was
desirous
to
learne
.
Euenso
at
this
day
wée
sée
diuers
which
are
not
euill
affectioned
,
yet
notwithstanding
because
they
haue
but
an
outwarde
shewe
of
godlynes
,
they
haue
not
a
swéete
taste
of
the
Gospell
.
Good
maister
what
good
thinge
A.
By
this
beginninge
hée
declareth
that
hée
would
willingly
embrace
the
doctrine
of
Christ
.
C.
To
the
ende
wée
maye
the
better
iudge
of
the
state
of
the
aunswere
let
vs
note
the
forme
and
manner
of
the
question
.
Hée
doth
not
aske
howe
and
by
what
waye
hée
maye
come
vnto
lyfe
,
but
what
good
thinge
hée
might
do
to
attaine
the
same
.
Hée
dreameth
therefore
that
his
merits
are
the
meane
to
come
to
euerlastinge
lyfe
,
Merites
are
not
a
meane
to
bringe
vs
to
life
euerlasting
.
as
by
a
iust
satisfaction
and
recompence
.
Wherefore
oure
sauioure
Christ
very
aptely
chargeth
him
with
the
obseruation
of
the
Lawe
,
the
which
Law
no
doubte
is
the
true
waye
to
life
,
as
by
&
by
more
plentifullye
wée
will
declare
.
They
are
euer
of
this
mynd
,
which
know
not
the
true
way
to
euerlastinge
life
:
Such
were
the
Scribes
and
Phariseyes
which
soughte
to
get
the
kingedome
of
Heauen
by
their
workes
.
17.
Hee
saide
vnto
him
why
callest
thou
mee
good
?
there
is
none
good
but
one
,
and
that
is
God
.
But
if
thou
wilt
enter
into
life
,
kepe
the
commaundementes
.
Hee
said
vnto
him
why
calleste
E.
Some
Bookes
haue
whye
doest
thou
aske
mée
as
concerninge
that
which
is
good
?
The
which
woordes
aunswere
the
which
goeth
before
,
what
good
thinge
shall
I
do
?
Mathewe
,
Marke
and
Luke
haue
:
why
callest
thou
mee
,
good
?
C.
The
which
correction
or
reprehencion
is
so
taken
of
some
of
the
interpretors
,
as
thoughe
Christe
should
goe
about
to
insinuate
and
put
in
minde
his
dutye
.
For
they
thincke
that
these
woordes
are
as
much
in
effecte
as
if
hée
had
said
:
If
thou
know
nothing
to
be
in
mee
more
than
in
a
man
,
thou
doest
falsely
attribute
vnto
mee
that
littell
of
good
which
belongeth
vnto
God
only
.
But
these
woordes
of
our
sauioure
Christe
are
more
simplelye
to
be
vnderstoode
.
Wee
graunte
trulye
that
men
cannot
properly
be
saide
to
be
good
,
Men
improperly
are
called
good
.
they
deserue
not
a
tytle
of
such
honor
,
no
not
the
Angels
which
haue
no
sparke
of
goodnes
of
them selues
,
but
do
borrowe
of
God
:
also
because
the
goodnes
which
is
in
them
is
imperfect
.
But
the
purpose
of
Christ
was
nothinge
ells
than
to
maintaine
the
fayth
and
truthe
of
his
doctrine
:
as
if
hee
should
haue
sayd
:
Thou
doest
falsely
call
mee
good
master
,
except
thou
do
acknowledge
mee
to
be
come
from
God
.
Christ
therefore
doth
not
here
reason
as
concerning
the
essence
of
his
dutye
,
but
seeketh
to
bringe
the
yonge
man
to
the
fayth
of
his
doctrine
.
Hee
was
already
endewed
with
some
affection
of
obedience
,
but
Christ
woulde
haue
him
assende
a
little
hyer
,
that
hee
mighte
be
perswaded
that
hee
did
talke
with
God
himselfe
For
it
is
the
common
manner
of
men
to
make
deuils
Angels
,
and
to
call
those
good
teachers
in
whom
they
know
nothing
that
is
deuine
.
But
these
are
prophanations
of
the
giftes
of
God
.
It
is
no
marueile
therefore
if
Christ
to
the
ende
hee
might
get
auctority
to
his
woord
,
calleth
the
yong
man
to
the
remembraunce
of
God.
There
is
none
good
but
one
M.
Hereby
wée
learne
that
what
good
thinge
soeuer
is
founde
in
man
,
God
the
auctor
of
all
goodnes
.
it
commeth
from
God
as
from
the
well
of
all
goodnes
.
Wherfore
if
thou
requyre
any
good
thinge
of
a
man
,
first
pray
vnto
God
that
hée
wyll
geue
the
vnto
the
man
which
cannot
otherwyse
be
founde
in
mortall
men
:
and
then
if
thou
haue
receyued
any
good
thinge
at
the
handes
of
a
man
or
by
a
man
,
perswade
thy selfe
that
thou
hast
receiued
the
same
of
God
.
It
appeareth
also
how
great
the
ingratitude
&
vnthanckefulnes
of
mortall
men
is
,
in
that
they
haue
lesse
truste
in
none
than
in
God
,
in
whom
onely
they
ought
to
trust
.
A.
For
as
God
is
onely
good
,
so
hée
is
onelye
faithfull
and
true
:
Psalm
●…
Roma
.
●…
and
euery
man
a
lyar
.
But
and
if
thou
wilt
enter
into
life
C.
Many
of
the
fathers
haue
expounded
this
place
amis
,
whom
the
Papistes
haue
followed
:
as
though
Christ
should
haue
sayde
that
wée
may
deserue
euerlastinge
life
by
the
obseruation
of
the
Law
.
But
truly
Christ
had
not
respecte
what
man
could
do
,
but
hée
maketh
aunswere
to
the
propounded
question
,
what
the
righteousnes
of
workes
is
,
namely
that
which
the
lawe
defineth
.
And
certainly
wée
must
thus
make
accompt
that
God
hath
comprehended
the
order
and
maner
of
a
holy
and
iust
life
in
his
law
,
in
the
which
law
righteousnes
is
contayned
.
Neyther
did
Moyses
speake
thus
in
vaine
:
Leuiti●…
Deut.
3●…
hée
that
doth
these
things
shall
liue
in
them
.
Also
:
I
call
heauen
&
earth
to
witnes
this
day
that
I
haue
shewed
vnto
you
life
.
It
cannot
therefore
be
denyed
but
that
the
obseruation
of
the
law
is
righteousnes
,
by
the
which
he
getteth
eternall
lyfe
which
is
a
perfecte
obseruer
of
the
lawe
.
But
because
wee
are
all
destitute
of
the
glorye
of
God
,
there
shall
nothinge
be
founde
in
the
Law
but
a
curse
:
so
that
wée
haue
no
other
refuge
then
to
flye
to
the
frée
gifte
of
righteousnes
.
And
therefore
Paule
the
Apostell
appointed
two
kindes
of
righteousnes
:
Two
〈◊〉
of
righ●●●nes
.
namely
the
righteousnes
of
the
Lawe
,
&
the
righteousnes
that
commeth
of
fayth
:
hée
placeth
the
first
in
workes
:
and
the
second
in
the
mere
grace
of
Christ
.
Wherby
wée
gather
the
this
aunswere
of
Christ
is
legall
or
pertayninge
to
the
Law
:
Rom.
3●…
and
.10
.
because
the
yonge
man
séeking
for
the
righteousnes
of
woorkes
,
oughte
firste
to
be
taught
that
no
man
can
be
counted
iuste
before
the
Lorde
,
but
hée
onely
which
satisfyeth
and
fulfilleth
the
law
:
the
which
thing
being
impossible
to
be
done
,
might
be
a
meane
to
make
him
acknowledge
his
infirmitye
and
to
flée
to
the
refuge
&
anker
hould
of
fayth
.
Therefore
the
person
of
the
speaker
,
and
the
question
it selfe
moued
the
Lord
,
thus
to
aunswere
,
and
to
sende
the
yonge
man
to
the
consideration
of
the
law
,
in
the
which
is
the
perfect
glasse
of
righteousnes
,
the
which
must
be
fulfilled
if
wée
will
haue
the
reward
of
eternall
life
.
But
who
now
shall
fullfill
the
same
?
For
howe
shoulde
they
flee
vnto
Christ
,
excepte
they
acknowledge
themselues
to
be
fallen
from
the
waye
of
lyfe
into
the
pit
of
destruction
?
And
how
shold
they
haue
wandered
and
swarued
from
the
waye
of
life
,
excepte
they
first
knowe
what
the
way
of
life
is
?
Therefore
they
are
admonished
and
taught
that
then
the
sanctuary
of
recouering
of
saluacion
shal
be
in
Christe
,
when
they
behoulde
howe
much
difference
and
disagrement
of
their
life
there
is
wyth
the
ryghteousnes
of
God
,
which
is
contayned
in
the
obseruation
of
the
laws
.
To
be
briefe
this
is
the
somme
:
if
saluation
be
sought
for
in
workes
,
the
commaundementes
muste
be
kept
,
by
the
which
wée
are
guided
to
perfect
righteousnes
:
but
wée
must
not
here
staye
excepte
wée
will
fainte
in
the
middest
of
the
race
.
For
none
of
vs
are
able
to
fulfill
the
commaundementes
.
And
when
wee
had
done
all
that
euer
wée
can
,
●…e
17
,
yet
wée
remaine
vnprofitable
seruaunts
.
Because
therefore
wee
are
excluded
by
the
righteousnes
of
the
law
,
wée
must
of
necessitye
seeke
another
staye
,
namely
the
fayth
in
Christ
.
Wherefore
as
the
Lorde
here
called
the
yonge
man
to
the
consideration
of
the
lawe
whom
hee
knewe
to
swell
with
a
vaine
confidence
of
hys
workes
,
whereby
hee
mighte
know
himselfe
to
be
a
sinner
and
subiecte
to
iudgement
:
euen
so
hee
comforteth
those
that
are
nowe
humbled
by
this
knowledge
of
themselues
,
by
the
promise
of
his
grace
,
sayinge
:
Come
vnto
mée
all
ye
that
trauaile
and
are
heauye
laden
and
I
wyll
ease
you
,
●…eth
.
11.
&
yée
shall
finde
rest
vnto
your
soules
.
Wee
graunt
therefore
because
God
hath
promised
the
rewarde
of
euerlastinge
lyfe
vnto
the
obseruers
of
the
law
,
that
this
way
were
to
be
followed
&
kepte
,
were
it
not
the
the
infirmitye
of
the
fleshe
did
staye
and
hinder
vs
:
but
the
Scripture
teacheth
vs
that
it
is
come
to
passe
by
our
fault
that
the
same
muste
be
geuen
vnto
vs
freely
,
which
wee
cannot
obtaine
by
oure
merits
.
If
anye
man
do
obiecte
and
saye
that
righteousnes
in
the
lawe
is
propounded
vnto
vs
in
vaine
,
Obiection
.
of
the
which
no
man
can
be
pertaker
:
Answere
.
Wee
aunswere
that
seinge
it
is
a
rule
by
the
which
wee
are
brought
to
the
righteousnes
of
faith
,
it
is
neither
superfluous
nor
vaine
.
Therefore
S.
Paule
,
when
hee
said
that
the
doers
of
the
Lawe
are
iustifyed
by
the
righteousnes
of
the
law
,
Roma.
2.
excludeth
all
men
.
A.
The
which
thing
the
Prophete
Dauid
acknowledginge
,
saith
that
all
fleshe
shall
not
be
iustifyed
in
the
sight
of
the
Lord
.
C.
To
conclude
,
Psalme
.
143
this
place
abolisheth
all
the
tryflinge
inuencions
of
the
Papistes
,
which
they
made
vnto
themselues
to
get
saluation
.
Therfore
whosoeuer
will
frame
his
lyfe
to
the
will
of
Christ
,
let
him
wholy
apply
himselfe
to
obserue
so
neere
as
hee
can
the
commaundementes
of
the
Lawe
.
18.
Hee
saithe
vnto
him
,
which
?
Iesus
saide
.
Thou
shalt
not
commit
manslaughter
.
Thou
shalt
not
commit
adultery
.
Thou
shat
not
steale
.
Thou
shalt
not
beare
false
witnes
.
Hee
saieth
vnto
him
which
?
A.
This
question
betokeneth
&
is
a
manifest
signe
of
foolishe
confidence
.
Thou
shalt
not
commit
manslaughter
M.
Here
it
may
be
demaunded
why
Christe
forsakinge
the
commaundementes
of
the
first
table
,
Question
.
bringeth
in
onlye
those
thinges
which
are
of
the
second
table
.
Wee
aunswere
that
it
was
done
,
Aunswere
.
because
it
maye
the
better
be
discerned
what
euery
mans
minde
is
,
by
the
duties
of
charitye
.
For
the
truth
of
the
first
table
is
not
so
well
perceiued
in
men
:
the
obedience
of
the
which
table
was
for
the
most
part
either
in
the
affection
of
the
hart
or
ells
in
ceremonies
:
the
affection
of
the
harte
did
not
appeare
:
hypocrits
dailye
gaue
themselues
to
ceremonies
:
but
the
woorkes
of
charity
are
such
,
that
thereby
wee
testifye
and
declare
true
and
perfecte
righteousnes
.
And
let
no
man
thincke
,
because
Christ
aunswereth
out
of
the
second
table
,
that
therefore
the
same
is
more
excellente
than
the
first
:
when
as
hée
speaketh
not
here
of
the
estimation
and
excellency
,
but
of
the
knowledge
of
righteousnes
,
which
cannot
be
taken
by
so
certaine
an
obseruation
of
the
first
as
of
the
seconde
.
C.
Let
vs
vnderstand
therefore
that
those
commaundements
were
chosen
of
Christe
,
in
the
which
there
is
a
testimony
of
true
righteousnes
:
notwithstanding
by
a
figure
called
Synecdoche
,
hée
vnderstandeth
the
whole
by
parte
.
M.
Some
write
that
Christe
propounded
here
the
common
commaundementes
which
were
best
knowen
:
not
because
those
principalles
in
the
firste
table
pertayned
not
vnto
this
matter
,
but
because
these
commaundementes
of
the
seconde
table
,
were
counted
common
of
the
Iewes
,
of
the
which
euery
man
almost
thought
himselfe
a
diligente
obseruer
,
when
as
notwithstanding
there
were
none
of
them
almost
which
did
kepe
the
same
,
euen
as
Christ
himselfe
casteth
in
their
téeth
saying
:
Did
not
Moyses
geue
you
a
lawe
&
none
of
you
doth
the
same
?
Iohn
.
7.
And
S.
Paule
:
Thou
which
teachest
a
manne
shall
not
steale
,
stealeth
thy selfe
.
Thou
that
saiest
a
man
shall
not
commit
adultery
,
Rom.
2.
breakest
Wedlocke
.
&c.
Christe
therefore
wente
aboute
to
bringe
the
yonge
man
from
the
false
conceiued
opinion
of
keeping
these
common
commaundements
to
the
knowledge
of
his
owne
imperfection
,
&
to
breake
his
excedinge
presumption
.
19.
Honoure
father
and
mother
:
and
,
thou
shalt
loue
thy
neighbour
as
thy selfe
.
Honour
father
and
mother
:
C.
Wheras
hee
putteth
this
commaundement
as
concerninge
the
honouringe
of
father
and
mother
in
the
laste
place
,
there
is
no
matter
in
that
at
all
:
because
hée
had
no
such
care
to
kepe
an
exacte
order
.
But
by
the
way
this
is
to
be
noted
,
that
those
thinges
are
ascribed
to
the
seconde
table
,
leaste
the
error
of
Iosephus
should
deceiue
any
man
,
Ioseph
error
.
which
thought
that
they
did
pertaine
to
the
first
table
.
Two
tables
of
the
Lawe
.
M.
Therfore
wee
must
remember
this
diuision
of
the
commaundements
,
namelye
that
the
first
table
contayneth
onelye
tower
commaudementes
&
the
seconde
,
the
other
sixe
.
And
thou
shalt
loue
thy
neighbour
C.
This
contayneth
nothinge
disagréeinge
from
the
former
commaundementes
,
but
is
a
generall
exposition
of
all
:
A.
As
appeareth
also
by
the
Apostell
S.
Paule
.
20.
The
yonge
man
sayeth
vnto
him
:
Rom.
13
Gala.
5
All
these
thinges
haue
I
kepte
from
my
youthe
vp
:
what
lack
I
yet
?
All
these
thinges
haue
I
kepte
C.
This
yonge
man
thought
to
heare
some
new
thinge
of
Christ
:
but
when
hée
hearde
nothinge
of
him
but
that
which
is
spoken
of
in
the
law
,
hée
bosteth
with
a
foolishe
and
vaine
confidence
that
hee
hath
kepte
all
these
thinges
from
his
youthe
.
M.
As
if
hee
should
haue
saide
:
Thou
tellest
mée
nothing
but
that
which
I
know
and
which
are
common
vnto
mee
,
the
obseruation
whereof
I
may
challenge
vnto
me
euen
from
my
youthe
hitherto
.
C
Trulye
it
must
néedes
be
that
the
lawe
was
deade
vnto
him
,
when
hée
dreamed
that
he
was
so
iuste
,
For
excepte
by
hypocrisy
he
had
flattered
himselfe
,
it
was
a
notable
admonition
to
learne
humillity
,
and
to
behould
his
filthines
and
sinne
in
the
glasse
of
the
lawe
,
which
our
sauioure
Christe
gaue
him
.
But
hee
beinge
dronke
as
it
were
with
a
foolish
trust
and
confidence
of
himselfe
carelesly
bosteth
that
he
hath
verye
well
done
his
dutye
euen
from
a
childe
.
Vaine●…
The
Apostell
Paule
sayth
that
the
like
cogitacion
was
sometime
in
him
,
perswadinge
himselfe
that
hée
liued
,
Rom.
7
so
longe
as
the
rygor
of
the
lawe
was
hidden
from
him
:
but
when
hée
knew
what
the
force
of
the
law
mente
,
hee
receiued
by
and
by
a
deadly
wound
.
Bu.
Therefore
in
this
yonge
man
wee
haue
an
example
of
the
great
arrogancy
and
vanity
which
resteth
in
mankinde
.
Wée
arrogate
vnto
our selues
perfecte
righteousnes
,
and
perswade
our selues
that
wee
haue
exactly
fulfilled
the
whole
law
,
when
as
in
déede
we
haue
scarce
gotten
a
shadow
of
any
righteousnes
.
The
like
appeareth
in
the
Pharisey
which
Luke
maketh
mencion
of
.
For
none
of
vs
do
narrowly
examyne
oure selues
,
Luke
●…
wee
searche
not
out
the
naturall
corruption
that
is
euen
in
oure
bosome
,
and
if
wée
finde
it
,
wee
bewaile
not
the
same
:
wee
all
rather
reioyce
in
oure
owne
vanitye
,
lookinge
for
great
commendation
,
as
though
nothing
were
wantinge
in
vs
,
when
as
wée
are
most
worthy
of
great
reprehencion
.
21.
Iesus
saide
vnto
him
:
If
thou
wilt
be
perfect
,
go
and
sell
all
that
thou
hast
and
geue
to
the
poore
,
and
thou
shalt
haue
treasure
in
Heauen
,
and
come
and
followe
mee
.
If
thou
wilt
be
perfecte
M.
In
stéede
of
these
woordes
the
Euangelistes
Marke
and
Luke
haue
:
yet
thou
wantest
one
thinge
.
For
hée
is
perfecte
in
deede
which
wanteth
nothinge
and
which
is
perfecte
in
all
pointes
.
C.
Christ
here
requyreth
nothing
of
the
yonge
man
,
but
the
commaundementes
of
the
law
.
But
because
a
simple
rehersall
of
them
did
moue
him
nothinge
at
all
,
by
other
wordes
hee
vncouered
the
disease
of
couetousnes
.
Wée
graunt
that
the
law
in
no
place
commaundeth
vs
to
sell
all
that
wée
haue
:
but
seinge
the
ende
of
the
lawe
is
to
bring
men
to
deny
and
forsake
them selues
,
and
expreslye
condemneth
concupiscence
,
wee
sée
that
Christ
had
no
other
respecte
,
than
to
correcte
the
false
perswasion
of
the
yonge
man
.
For
if
hee
had
knowne
himselfe
,
so
soone
as
hée
had
hearde
mencion
of
the
lawe
hee
woulde
haue
confessed
himselfe
to
be
subiecte
to
the
iudgement
of
God
.
Now
,
because
the
bare
woordes
of
the
lawe
do
not
sufficiently
conuince
him
of
giltines
,
his
internall
cogitacion
and
thought
by
other
words
is
expressed
.
For
if
Christe
had
nowe
required
any
other
thinge
saue
the
commaundements
of
the
lawe
,
hee
woulde
haue
contended
with
himselfe
.
●…tion
.
Euen
now
hee
thoughte
that
perfecte
righteousnes
was
comprehended
in
the
commaundementes
of
the
law
:
how
therefore
will
it
agree
to
haue
the
lawe
accused
of
imperfection
?
To
aunswere
this
,
admit
and
graunt
that
the
testimony
which
at
the
first
wée
alleaged
out
of
Moyses
were
false
.
●…were
.
Therefore
Christe
dooth
not
meane
that
the
yonge
man
wanteth
yet
one
thinge
besyde
the
obseration
of
the
lawe
:
but
that
hee
wanteth
the
same
,
euen
in
the
very
obseruation
of
the
lawe
.
For
althoughe
the
lawe
at
no
time
constrayneth
to
sell
all
that
wee
haue
,
yet
notwithstanding
because
it
condemneth
all
oure
concupiscences
,
because
it
instructeth
vs
to
beare
the
Crosse
,
because
it
would
haue
vs
readye
to
suffer
penury
and
pouerty
,
the
yonge
man
was
farre
from
the
full
and
perfect
obseruation
of
the
same
,
so
longe
as
hee
was
soo
inflamed
with
concupiscence
,
&
tyed
to
his
ryches
.
And
hee
sayth
that
one
thinge
is
lackinge
:
because
it
was
not
néedefull
to
speake
of
whoredom
&
homicide
,
but
to
touch
the
speciall
disease
euen
as
though
wyth
his
finger
hee
touched
the
scare
.
Go
and
sell
all
that
thou
haste
,
and
geue
to
the
poore
C.
This
is
to
be
noted
that
Chris●…
doth
not
onely
commaunde
to
sell
all
that
we
haue
,
but
also
to
geue
vnto
the
poore
:
because
to
cast
away
riches
withoute
anye
regard
is
not
a
vertue
,
but
rather
vaine
ambition
.
Crates
of
Thebes
is
highlye
commended
of
prophane
Historiographers
,
Crates
Thebanus
.
because
hee
caste
his
moneye
and
all
the
precious
Iewells
that
hee
had
into
the
Sea
:
because
hee
thoughte
,
that
without
the
losse
of
his
riches
hée
coulde
not
be
safe
.
As
thoughe
in
déede
it
had
not
beene
better
to
distribute
that
to
others
,
which
hee
counted
superfluous
to
himselfe
,
than
so
to
haue
done
.
Trulye
,
Coloss.
3.
seinge
that
charitye
is
the
bonde
of
perfection
,
hee
which
depriueth
himselfe
&
others
of
the
vse
of
money
,
deserueth
no
commendation
at
all
.
Therefore
the
sellinge
of
the
goodes
is
not
here
commended
simplely
of
our
sauioure
Christ
,
but
the
liberallity
in
helpinge
the
poore
.
And
thou
shalt
haue
treasure
in
Heauen
M.
That
is
to
say
:
Then
thou
shalt
receiue
eternall
life
which
thou
declarest
thy selfe
so
greatlye
desirous
to
haue
.
Leaste
the
yonge
man
should
thincke
hymselfe
depriued
of
goodes
if
hée
shoulde
giue
them
to
the
poore
,
our
sauioure
Christe
adioyneth
this
vtillity
and
profite
to
the
commaundemente
.
But
hée
speaketh
by
immitacion
,
as
if
hee
shoulde
saye
:
Thou
thinkest
that
thou
hast
treasure
because
thou
arte
riche
,
and
dost
couetouslye
embrace
the
same
not
meaninge
lightlye
to
forsake
it
:
but
and
if
thou
wilte
harken
vnto
me
thou
shalt
rather
seeke
to
haue
treasure
in
heauen
and
to
be
rich
in
heauenlye
thinges
then
in
earthly
things
.
Reade
te
sixt
Chapter
going
before
.
C.
Moreouer
Christ
vrgeth
him
with
the
mortification
of
the
fleshe
,
when
he
saith
:
And
come
and
follow
me
.
For
he
doth
not
commaund
him
onely
to
geue
his
name
,
but
to
submit
his
shoulders
to
the
bearing
of
the
crosse
:
as
the
Euangelist
Mark
more
plainly
declareth
:
A.
Come
(
saith
he
)
and
folow
me
,
&
take
the
crosse
vpon
thy
shoulders
,
And
certainly
,
it
was
necessary
that
he
should
be
pricked
forward
with
this
spur
,
because
he
always
liuing
at
home
in
ease
and
quietnes
,
had
neuer
anye
taste
to
knowe
what
it
was
to
crucifye
the
olde
man
,
Perfection
.
and
to
tame
the
desires
of
the
flesh
.
M.
Therefore
perfection
consisteth
in
this
,
not
in
selling
all
that
we
haue
and
geuing
to
the
poore
onely
:
but
in
folowing
Christ
in
bearing
his
crosse
,
and
in
mortifying
the
peruerse
and
croked
disposition
of
the
fleshe
.
A.
We
ought
alwayes
therefore
to
beare
in
minde
this
saying
of
our
Sauiour
Christe
:
If
anye
man
will
folowe
me
,
Matth.
16.
let
him
denye
him selfe
and
take
vp
his
crosse
and
folowe
me
.
But
the
moonkes
shewe
them selues
very
foolish
,
Moonkishe
perfection
.
when
that
vnder
the
collour
of
this
place
,
they
arrogate
vnto
them selues
the
state
of
perfection
.
Firste
of
all
,
we
maye
gather
,
that
all
men
are
not
commaunded
without
frée
choyse
to
sell
all
that
they
haue
:
for
the
husbande
man
should
offend
,
which
liueth
commonly
by
his
labor
,
and
thereby
also
feedeth
his
family
,
if
he
should
sell
away
his
farme
being
constrayned
thereunto
by
no
necessitie
.
To
kéepe
therefore
in
our
hande
that
which
God
hath
geuen
vnto
vs
to
the
bringing
vp
of
our
familye
sparingly
,
&
to
geue
part
vnto
the
poore
,
is
a
greater
vertue
,
then
to
consume
al
that
we
haue
,
or
to
sell
it
.
Gene.
17.
A.
Abraham
,
who
receiued
a
commaundent
to
be
perfect
before
the
Lorde
,
did
not
sell
all
that
he
had
to
geue
vnto
the
poore
.
Gene.
6.
Neither
did
Noe
,
whiche
was
counted
a
iust
man
sell
all
that
he
had
and
geue
vnto
the
poore
.
Therefore
this
commaundement
which
Christ
geueth
as
concerning
the
selling
of
goodes
and
riches
,
was
but
temporall
and
particuler
,
not
generall
and
necessarye
for
all
men
.
But
that
place
which
we
cited
euen
nowe
as
concerning
the
denying
of
a
mans
selfe
,
and
the
bearing
of
the
crosse
is
generall
.
The
which
thing
whosoeuer
doth
,
although
he
possesse
the
substance
of
this
worlde
with
Abraham
and
Noe
,
yet
notwithstanding
they
are
ready
to
forsake
them
at
the
Lordes
pleesure
,
whensoeuer
néede
shall
require
:
and
not
onely
their
earthly
substaunce
,
but
life
it selfe
.
So
hath
the
Euangelist
Luke
:
Luk●…
Except
a
man
forsake
all
that
he
hath
,
he
cannot
be
my
disciple
.
C.
But
what
excellent
selling
is
that
which
the
Moonkes
boaste
of
,
when
that
they
come
from
pouertie
for
the
moste
part
,
to
a
monasterye
of
great
plentie
.
And
being
once
there
,
M●●
ma●…
by
〈◊〉
euery
one
of
them
slouthfully
eateth
his
breade
by
the
sweate
of
other
mens
browes
.
A
notable
permutation
and
chaunge
in
déede
,
that
when
they
are
commaunded
to
distribute
that
which
they
iustly
possesse
,
vnto
the
poore
,
they
,
being
not
contented
with
their
owne
,
take
away
that
which
is
other
mens
.
Marke
addeth
:
Mar●…
Iesus
beheld
him
&
fauored
him
.
By
the
which
place
the
Papistes
gather
that
all
morall
good
works
,
or
good
works
pertayning
vnto
maners
,
which
come
not
by
the
instinct
of
the
holye
ghost
,
but
go
before
regeneration
,
do
deserue
:
but
this
is
to
childishly
gathered
.
For
if
merite
or
desert
be
brought
in
,
and
grounded
of
the
loue
of
God
,
then
maye
we
say
that
frogges
,
lice
and
fleas
do
deserue
,
because
God
loueth
all
his
creatures
without
exception
.
It
is
néedefull
therefore
that
we
distinguish
and
make
a
difference
of
the
degréesse
of
loue
.
As
touching
this
present
place
,
it
shal
be
sufficient
,
briefely
to
note
,
that
God
doth
loue
none
with
his
fatherly
loue
but
his
sons
onely
,
whom
he
hath
begotten
with
the
spirite
of
adoption
,
and
that
by
this
loue
it
commeth
to
passe
that
they
are
accepted
before
his
tribunall
seate
.
According
to
this
sence
to
be
beloued
of
God
,
and
to
be
iustifyed
before
him
,
are
all
one
.
But
somtimes
God
is
sayde
to
loue
those
whom
he
neither
accepteth
nor
iustifyeth
:
For
because
the
preseruation
of
mankind
which
consisteth
of
righteousnes
,
equitie
,
moderation
,
wisdome
,
faith
and
temperancy
,
is
acceptable
vnto
him
,
he
is
sayde
to
loue
morall
vertues
:
not
that
they
do
deserue
saluation
or
grace
but
because
they
belong
to
an
acceptable
end
In
this
sence
according
to
diuers
respectes
,
hée
loued
&
hated
Aristides
,
&
Fabritius
.
For
in
respect
that
hee
beutifyed
them
with
externall
righteousnes
,
he
loued
his
worke
in
them
.
Notwithstanding
because
the
hart
was
vncleane
,
the
externall
shew
of
righteousnes
did
profit
them
nothing
at
al
to
get
righteousnes
.
●…ctes
.
15.
●…ohn
.
14
●…om
.
8.
Question
.
For
we
know
that
the
hartes
are
purged
by
faithe
only
,
and
that
the
spirit
of
truth
is
only
geuen
to
the
members
of
Christ
But
it
maybe
here
demaunded
how
Christ
could
loue
a
man
that
was
proud
&
an
hypocrite
,
when
as
ther
is
nothing
more
odious
vnto
God
then
these
ii
.
vices
.
●…unswere
.
Surely
it
is
no
absurditye
to
saye
that
the
good
séede
which
God
hath
sowen
in
some
natures
is
loued
of
hym
,
&
yet
notwithstanding
so
,
that
he
reiecteth
the
persons
,
&
their
woorkes
,
for
the
corruption
that
is
in
them
.
22.
But
when
the
yonge
man
heard
that
saying
he
went
away
sory
.
For
he
had
great
possessions
.
But
when
the
M.
Here
it
appeareth
in
what
thing
the
yong
man
was
not
perfect
:
he
had
said
before
,
Al
these
things
haue
I
kept
from
my
youth
vp
,
A.
as
though
nothing
had
bene
wanting
in
him
.
C.
But
at
the
length
the
end
declareth
how
far
he
was
from
that
perfection
to
the
which
our
sauiour
Christ
called
him
.
For
how
commeth
it
to
passe
that
hee
withdraweth
himselfe
from
the
schoole
of
Christ
,
saue
only
because
it
was
greuous
vnto
him
to
be
depriued
of
his
riches
?
But
truly
,
except
wee
be
prepared
to
pouerty
&
to
suffer
honger
,
it
is
manifest
the
concupiscence
will
haue
his
rule
in
vs
.
And
this
is
the
which
we
said
in
the
beginning
,
that
the
commaundement
of
Christ
to
sell
all
,
was
not
an
addition
to
the
law
,
but
a
probation
&
triall
of
the
secret
sore
with
laye
hid
in
the
man
:
for
as
euery
man
is
infected
with
this
vyce
,
or
that
,
euen
so
by
the
reprehencion
of
the
same
,
it
is
chiefly
reuealed
.
M.
Marke
&
Luke
haue
:
But
he
was
discomforted
because
of
the
sayinge
,
&
went
away
mourning
.
That
is
to
say
hee
being
ouercome
in
his
conscience
as
concerning
his
imperfection
,
●…arke
10
,
●●ke
.
18.
which
hée
knew
not
before
the
answere
of
Christ
,
wē●…
away
mourninge
.
And
this
sorrowe
doth
proue
that
he
loued
his
riches
more
than
God
or
his
neighbour
:
to
the
knowledge
wherof
our
sauiour
Christ
ment
to
bring
him
by
these
words
:
Go
&
sell
all
that
thou
hast
.
Riches
do
●…epe
vs
from
Christ
.
If
the
yong
man
had
loued
his
neighbour
,
peraduenture
he
should
not
haue
had
so
great
aboundance
of
riches
:
&
if
he
had
receiued
them
by
his
parents
,
hauing
the
loue
he
would
not
haue
kept
them
,
but
would
haue
bestowed
vpon
the
nedy
neigbours
.
For
he
had
great
possessions
M.
The
Euangelist
sayth
not
,
hee
loued
his
riches
:
but
with
a
great
Emphasis
&
force
he
saith
,
For
hee
had
great
possessions
:
by
the
which
woords
he
declared
after
this
sort
the
nature
of
this
disease
,
that
we
might
vnderstand
that
the
more
wee
possesse
the
greater
is
our
disease
.
For
this
is
a
most
true
sayinge
:
Loke
how
much
the
masse
and
summe
of
riches
doth
encrease
:
The
more
wee
haue
:
The
more
wee
craue
.
So
much
doth
the
loue
of
them
,
our
hart
and
minde
possesse
.
The
Euangelist
Luke
hath
:
For
he
was
very
rich
:
to
conclude
,
this
example
teacheth
vs
to
persist
&
abide
constantly
in
the
schole
of
Christ
,
and
so
renounce
the
flesh
.
This
yong
man
departed
from
Christ
which
at
the
first
brought
with
him
both
a
desier
to
learne
,
&
also
great
modestye
,
because
it
was
bitter
vnto
him
to
forsake
his
familiar
vice
.
The
like
also
will
happen
vnto
vs
,
except
the
swetnes
of
the
grace
of
Christ
,
do
make
all
the
intissing
des●…ers
of
the
flesh
vnsauery
vnto
vs
.
Whither
this
temptacion
indured
but
a
time
,
&
whether
hee
repented
afterward
or
no
,
it
is
vncertaine
:
but
it
is
likely
that
hee
was
withdrawen
&
could
not
profite
,
through
couetousnes
.
23.
Then
saide
Iesus
vnto
his
Disciples
:
Verely
I
say
vnto
you
,
it
shall
be
hard
for
the
riche
to
enter
into
the
kingebome
of
Heauen
.
Then
said
Iesus
Bu.
Iesus
taking
occasion
of
the
yonge
man
,
Riches
pluck
vs
from
the
kingdome
of
heauen
.
doth
shew
farther
how
hardly
rich
men
shall
enter
into
the
kingdome
of
heauen
:
that
is
to
saye
there
is
nothinge
that
doth
so
greatly
plucke
vs
backe
from
the
kingdome
of
Heauen
as
riches
.
M.
Marke
and
Luke
haue
,
Iesus
lookinge
rounde
aboute
him
and
seynge
that
he
was
sory
,
said
vnto
his
disciples
,
wyth
what
difficultye
shall
they
that
haue
money
enter
into
the
kingdome
of
God
.
C.
By
the
which
woords
hee
doth
teach
not
only
how
incurable
&
deadlye
a
plague
couetousnes
is
,
but
also
how
gret
a
let
riches
bring
vnto
vs
Bu.
And
least
Christ
mighte
séeme
to
speake
this
incidently
,
or
beside
the
purpose
,
he
addeth
before
an
earnest
asseueration
sayinge
.
Verely
I
say
M.
And
in
Marke
these
words
are
pronounced
with
an
admiration
:
How
hardly
shall
they
that
are
riche
&c.
He
is
said
also
to
loke
about
him
,
&
then
to
speake
these
words
,
to
the
end
he
might
make
his
Disciples
more
attentiue
,
as
if
they
should
heare
some
notable
matter
.
To
enter
into
the
kingdome
Here
hee
calleth
euerlasting
life
the
kingdome
of
heauen
or
the
kingdome
of
God
:
for
he
had
said
before
:
If
thou
wilt
enter
into
life
,
kepe
the
commaundements
.
Marke
after
these
wordes
addeth
,
And
the
disciples
were
afraide
because
of
these
sayings
.
But
Iesus
answereth
againe
&
sayth
vnto
them
:
Children
how
hard
is
it
for
them
that
trust
in
money
,
to
enter
into
the
kingdom
of
God
?
C.
By
the
which
words
hee
doth
seeme
to
mittigate
the
sharpenes
of
his
former
sayinge
,
when
he
restrayneth
it
to
those
only
which
set
their
trust
in
riches
.
But
in
deede
he
doth
rather
confirme
his
former
sentence
than
correcte
the
same
:
as
though
he
should
affirme
that
it
should
not
seeme
wonderful
vnto
them
that
he
maketh
the
enterance
into
the
kingdome
of
Heauen
so
hard
vnto
riche
men
:
because
it
is
an
euil
belonging
almost
to
euerye
man
to
trust
in
his
riches
.
But
this
doctrine
is
profitable
to
all
men
:
to
richmen
,
because
they
beinge
admonished
of
the
danger
that
hangeth
ouer
them
,
may
take
heede
:
to
poore
men
,
that
they
being
contented
with
their
estate
,
couet
not
that
thing
gredely
which
in
time
to
come
shall
bringe
them
more
harme
than
gaine
.
It
is
most
certaine
trulye
the
riches
of
themselues
are
not
euill
neither
of
their
owne
nature
bring
impediments
vnto
vs
wherby
we
might
be
let
from
the
seruice
of
God
,
Riches
of
them selues
are
good
.
but
the
impedimentes
commeth
of
our
owne
corrupte
nature
,
otherwise
wee
mighte
blame
the
auctor
.
For
as
the
sufferance
of
the
father
doth
often
times
bring
corruption
to
the
childe
,
euen
so
it
cannot
almost
be
auoyded
,
but
that
the
more
oboundance
is
geuen
to
some
▪
the
more
they
ingurge
themselues
&
take
a
surfet
as
it
wer
of
the
same
:
such
is
the
wickednes
of
mans
nature
:
So
that
they
to
whom
riches
do
encrease
,
are
helde
as
it
were
bounde
with
chaynes
of
Sathan
,
least
they
should
aspire
into
heauen
.
M.
Whervpon
it
is
no
marueile
if
our
sauiour
Christ
in
Luke
calleth
them
the
riches
of
iniquity
,
Luke
.
19.
of
the
effect
:
otherwise
Zachaeus
was
very
rich
.
Neither
doth
the
Apostle
Paule
say
,
1.
Cor
1.
Matth
●…
None
are
called
being
riche
,
but
hee
sayth
,
not
many
being
rich
are
called
.
And
Ioseph
of
Aramatia
,
which
is
said
to
bury
Christ
and
to
be
his
disciple
,
was
reported
to
be
rich
.
Abraham
,
Lot
,
Isaac
,
Iacob
,
Dauid
&
Iob
,
were
very
rich
:
who
,
if
they
had
liued
in
the
time
of
Christ
,
had
not
ben
excluded
at
all
from
the
fellowship
of
the
Gospell
,
seing
that
they
were
partakers
of
the
kingdome
of
God
in
the
old
testamente
.
Therfore
the
harts
of
those
rich
men
are
blamed
,
which
set
their
whole
trust
&
affiance
in
riches
.
Whervpon
the
Apostel
sayth
not
,
they
that
are
rich
,
but
they
which
seke
to
be
riche
fall
into
diuers
temptacions
&c.
Againe
he
sayth
:
the
loue
of
money
is
the
roote
of
all
euill
,
hee
saith
not
the
money
simplely
is
the
cause
.
And
farther
hée
saith
to
Tymothe
in
the
same
Chap.
Charge
them
that
are
rich
in
this
world
that
they
be
not
hye
minded
,
1.
Tym.
●…
nor
trust
in
vncertain
riches
,
but
in
the
liuing
God
&c.
24.
And
againe
I
say
vnto
you
:
it
is
easier
for
a
Camell
to
go
throughe
the
eye
of
a
nedell
,
then
for
the
riche
man
to
enter
into
the
kingdome
of
God.
Againe
I
say
vnto
you
B.
Here
our
sauiour
Christ
correcteth
that
which
he
spake
before
,
repeting
it
more
sharpely
&
amplifying
the
difficulty
of
the
matter
,
which
before
more
softly
and
fauourably
hée
expressed
C.
For
he
meaneth
that
rich
men
do
so
swell
with
pride
&
trust
in
themselues
,
that
they
will
in
no
wise
abide
to
be
broughte
to
those
straytes
in
the
which
God
doth
hold
those
that
are
his
.
For
a
Camell
to
go
E.
The
Latine
text
is
:
Facillius
est
Camelum
per
foramen
acus
transire
.
This
woord
Camelum
a
Camell
in
the
English
translation
is
expounded
of
some
to
signify
in
this
place
the
Cabel
of
a
Ship
:
&
trulye
that
doth
better
agree
to
the
eye
of
a
nedell
:
and
yet
Pollux
writing
of
the
instruments
pertayning
to
a
Ship
maketh
no
mencion
of
this
worde
Camelus
,
and
Suidas
onlye
is
founde
to
vnderstand
this
woord
in
that
signification
:
yet
vnderstanding
it
so
,
it
is
writen
with
i.
and
not
with
e.
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Camilos
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Camelos
.
For
though
there
be
little
difference
in
the
woords
yet
notwithstanding
in
sence
there
is
greate
contrarietye
:
for
the
first
signifyeth
a
beast
called
a
Camell
,
and
the
other
signifyeth
the
rope
or
cable
of
a
ship
.
Other
some
do
rather
agrée
to
Hierom
which
followed
Origin
,
which
taketh
this
word
Camelum
being
a
gréeke
word
(
as
wee
shéewed
before
)
for
the
beast
called
a
Camell
.
For
Christ
would
haue
it
séeme
altogether
as
impossible
for
a
riche
man
trusting
in
his
riches
to
enter
into
the
kingdome
of
heauen
as
for
a
Camell
,
being
a
monsterous
beast
to
go
through
the
eye
of
a
nedle
.
But
and
if
this
sayinge
séeme
to
anye
man
obscure
,
let
him
remember
the
man
reprehended
of
the
Lord
which
went
about
to
pluck
the
moate
out
of
his
brothers
eye
,
&
could
not
sée
the
beame
in
his
owne
eye
.
What
can
be
more
absurde
than
to
saye
that
a
man
caryeth
a
beame
in
his
eye
?
But
this
absurdity
of
his
woords
hath
a
great
Emphasis
&
force
.
25.
When
the
Disciples
heard
this
,
they
were
excedingly
amased
:
saying
who
can
be
saued
?
When
the
Dis.
heard
this
By
these
words
of
Christ
the
Apostel
gathered
generally
that
no
man
could
be
saued
,
when
as
hee
onlye
spake
of
riche
men
by
name
.
And
very
well
:
for
they
did
soone
perceiue
&
sée
that
the
same
which
should
hinder
rich
men
from
entering
into
the
kingdome
of
heauen
,
should
be
a
let
also
to
all
mortall
men
how
poore
soeuer
they
were
For
rich
and
poore
haue
all
one
disease
of
minde
,
●●nerall
case
of
all
〈◊〉
.
namely
to
be
willinge
to
forsake
those
thinges
that
are
present
&
to
desier
those
things
which
wee
haue
not
.
So
that
the
hartes
of
both
estates
depende
vppon
the
creatures
,
hauing
no
intelligence
nor
affection
in
heauenly
things
.
They
knew
therefore
by
the
ayde
of
the
spirite
that
they
themselues
as
yet
had
not
cleane
put
away
these
affections
:
and
that
they
themselues
were
tyed
with
the
same
chaine
,
and
with
the
same
fetters
that
rich
men
were
tyed
withall
,
except
the
Lord
lifting
them
vp
from
earthly
cares
did
louse
them
.
C.
For
which
way
soeuer
we
turne
our
eyes
,
a
thousand
let
s
appeare
before
vs
.
But
let
vs
note
that
the
Disciples
were
so
stricken
with
feare
,
that
notwithstanding
they
forsoke
not
the
doctrine
of
Christ
.
Yet
the
yong
man
(
whom
we
spake
of
euen
now
)
did
otherwise
:
for
the
straitnes
of
the
commaundement
doth
so
terrefye
him
that
hée
doth
deuorse
&
vtterlye
seperate
himselfe
from
Christe
.
But
the
disciples
,
although
they
feare
,
&
demaunde
who
shal
then
be
saued
,
quaile
not
,
neither
do
they
swerue
from
the
race
,
but
seeke
to
ouercome
&
put
away
desperacion
.
Euen
so
it
shall
profite
vs
to
tremble
at
the
threatnings
of
the
Lord
so
often
as
he
pronounceth
any
sorrowful
&
feareful
thing
:
so
that
our
minds
thereby
do
not
faint
,
but
rather
assende
26.
But
Iesus
beheld
them
and
said
vnto
them
:
with
men
this
is
vnpossible
:
but
with
God
all
thinges
are
possible
.
But
Iesus
beheld
them
M.
Because
(
as
it
appeareth
in
Marke
)
they
had
said
amonge
themselues
:
who
shal
then
be
saued
?
Christ
to
whom
nothing
was
hid
,
by
this
beholding
of
them
went
about
to
remedy
their
feare
in
mittigating
the
trouble
of
their
minds
,
&
in
geuing
them
a
better
hope
.
A.
And
it
may
be
also
that
Christ
by
this
beholding
of
them
sought
to
prepare
their
minds
to
the
end
they
might
harken
more
attentiuely
to
those
things
that
shoulde
afterward
be
spoken
,
euen
as
thoughe
hee
should
set
the
matter
before
their
eyes
.
With
men
this
is
vnpossible
C.
Christ
doth
not
altogether
deliuer
the
mindes
of
hys
disciples
from
care
because
it
was
profitable
for
them
to
know
that
the
way
to
euerlasting
life
was
very
straite
&
narrowe
.
First
to
the
end
they
might
endeuor
themselues
wholy
and
continually
to
trauaile
in
this
way
:
Secondly
that
they
distrustinge
their
owne
abillitye
,
mighte
call
for
helpe
from
Heauen
.
Wee
sée
howe
great
our
slouthfulnes
and
security
is
.
What
would
come
to
passe
(
thincke
you
)
if
the
faithfull
thought
that
they
mighte
walke
thither
by
a
pleasaunte
and
plaine
way
with
ioy
of
the
minde
without
trouble
?
This
therfore
is
the
cause
why
Christ
doth
not
extenuate
or
diminishe
the
daunger
,
by
the
which
notwithstandinge
hée
séeth
that
his
Disciples
are
made
afrayde
:
but
doth
rather
increase
the
same
.
For
whereas
before
hée
sayde
,
it
is
harde
,
hee
sayth
now
that
it
is
impossible
.
Whereby
it
appeareth
that
they
are
not
discrete
teachers
whiche
are
afraide
to
speake
sharpely
,
that
they
might
beare
with
the
sluggishnes
of
the
flesh
.
But
truly
it
wer
more
meete
to
follow
the
rule
of
Christ
,
which
so
ordereth
his
words
,
that
hée
teacheth
men
to
fall
downe
in
themselues
,
&
yet
notwithstanding
hée
encourageth
them
to
praye
.
For
thus
the
infirmitye
of
man
maye
be
helped
,
not
by
attributing
any
thing
vnto
men
,
but
by
liftinge
vp
their
mindes
to
hope
for
the
grace
of
God
.
M.
Christ
therefore
sayeth
:
This
is
vnpossible
with
men
:
as
if
hée
shoulde
haue
saide
:
as
touching
the
abillity
&
strength
in
man
,
it
is
true
which
yee
gather
,
that
no
man
can
be
saued
,
wherfore
be
not
troubled
in
vaine
.
But
with
God
all
thinges
are
possible
A.
Luke
hath
thus
:
Those
thinges
which
are
impossible
with
men
,
are
possible
with
God
.
M.
As
though
Christ
should
haue
sayd
:
Yee
ought
not
therefore
to
despaire
of
the
saluation
of
riche
men
or
of
anye
other
mortall
man
because
those
things
which
are
requyred
to
the
enteraunce
of
the
kingdome
of
God
are
impossible
vnto
men
.
For
that
which
man
cannot
do
,
God
can
do
.
C.
And
by
this
aunswere
of
Christ
that
common
axioma
or
proposition
which
the
Papistes
haue
taken
oute
of
S.
Hierom
is
confuted
,
The
Papistes
affirme
that
man
is
able
to
obserue
the
Law.
namelye
this
.
Whosoeuer
shall
say
that
the
lawe
is
impossible
to
be
kepte
,
be
hée
accursed
.
For
our
sauioure
Christ
plainly
pronounceth
that
it
is
impossible
for
man
to
kepe
the
way
of
saluation
,
without
the
ayde
of
Gods
grace
.
Whervppon
the
Apostell
Paule
sayeth
that
hée
is
able
to
do
all
things
by
the
power
of
the
spirite
,
without
the
which
power
wee
can
do
nothing
.
27.
Then
aunswered
Peter
and
said
vnto
him
:
Behoulde
,
wee
haue
forsaken
all
and
followed
thee
:
what
shall
wee
haue
therfore
?
Then
aunswered
Peter
,
M.
It
séemeth
that
Peter
was
moued
to
demaunde
this
question
by
the
occasion
of
the
riche
man
,
and
by
the
woordes
of
Christ
.
Peraduenture
hee
thought
that
God
had
a
greater
consideration
of
a
riche
man
,
if
hee
forsoke
all
that
he
had
,
and
followed
Christ
,
than
of
a
poore
man
if
he
should
do
the
like
.
C.
Or
peraduenture
hee
compared
secretlye
himselfe
and
the
rest
of
his
Disciples
with
the
riche
man
whom
the
worlde
had
alienate
&
withdrawne
from
Christ
.
But
because
they
led
a
poore
and
wandering
kinde
of
life
subiect
to
reproche
and
griefe
,
neither
did
there
appere
any
better
state
of
condition
of
life
in
time
to
come
,
he
doth
not
without
good
cause
demaund
whether
they
leauing
al
that
they
had
,
gaue
themselues
in
vaine
vnto
Christ
.
For
it
were
not
indifferent
that
they
shoulde
be
spoyled
(
as
it
were
)
by
the
Lorde
,
and
not
restored
to
better
.
But
what
were
all
those
thinges
that
Peter
saith
here
he
hath
forsaken
?
For
they
beinge
meane
men
,
&
of
poore
estate
,
had
scant
a
house
to
put
in
their
heades
:
this
great
all
,
and
summe
,
therfore
that
Peter
boasteth
of
,
mighte
seeme
ridiculous
and
great
folly
in
Peter
to
boast
of
the
same
.
And
truly
experience
doth
teach
howe
liberally
men
perswade
themselues
to
haue
done
their
duty
towards
God
:
The
〈◊〉
nature●…
euen
as
at
this
day
we
see
that
some
which
were
almost
beggers
in
the
time
of
the
Papacy
,
do
proudly
bragge
that
they
for
the
Gospels
sake
haue
suffered
great
losse
.
And
other
some
which
before
the
Gospel
was
knowen
,
were
reedye
to
suffer
whatsoeuer
shoulde
be
layed
vppon
them
,
after
they
were
deliuered
from
tyranny
,
&
had
lefte
a
little
(
god
wot
)
behinde
them
,
being
come
to
the
place
where
the
Gospell
was
more
freely
preached
,
by
&
by
proudlye
and
vnthanckefully
they
boaste
that
they
haue
forsaken
all
:
whereas
God
doth
more
esteme
the
affection
than
all
the
kingdomes
of
the
world
.
C.
Notwithstanding
the
Disciples
maye
be
excused
,
because
although
they
had
not
aboundance
,
yet
notwithstanding
they
liued
at
home
with
their
handy
labor
no
lesse
merelye
than
they
that
had
great
plenty
of
riches
.
And
we
know
that
simple
men
accustomed
to
a
quiet
&
competent
life
,
are
more
hardlye
withdrawne
from
theyr
wiues
and
children
,
than
they
which
are
riche
.
Truly
except
some
reward
were
in
store
for
the
Disciples
,
they
had
foolishly
chaunged
the
state
of
their
life
.
But
as
in
this
parte
they
are
excusable
,
so
in
this
notwithstandinge
they
offende
,
that
hauinge
not
made
an
ende
of
the
warre
taken
in
hande
,
desier
to
tryumphe
.
If
at
any
time
the
like
tediousnes
by
reason
of
delaye
,
do
trouble
,
wearye
,
and
make
vs
impaciente
,
let
vs
learne
first
to
consider
of
the
solace
&
ioye
which
the
Lorde
hath
in
store
to
mittigate
the
sharpenes
of
the
Crosse
in
this
life
,
and
to
lifte
vs
vp
to
the
hope
of
the
euerlastinge
life
to
come
.
For
in
these
two
partes
the
aunswere
of
Christ
is
contayned
.
What
shall
wee
haue
E.
Those
woordes
which
Iesus
spake
to
the
yonge
man
sayinge
:
sell
all
that
thou
haste
,
and
thou
shalte
haue
treasure
in
heauen
,
and
come
and
follow
mée
,
did
not
a
little
kindle
the
hope
of
Peter
,
who
although
hee
were
not
riche
,
yet
notwithstanding
hée
forsoke
that
which
hée
had
(
as
it
was
said
before
)
with
a
willing
minde
,
as
his
ship
and
his
nettes
,
and
followed
the
Lorde
.
Lord
(
sayth
hée
)
beholde
wée
haue
done
that
which
thou
requiredst
of
the
yonge
man
.
What
reward
therefore
shall
wée
haue
?
28.
Iesus
saide
vnto
them
:
verelye
I
saye
vnto
you
,
that
yee
which
haue
followed
mee
in
the
regeneration
,
when
the
sonne
of
man
shall
sit
in
the
seate
of
his
maiestye
,
shall
sit
also
vppon
twelue
seates
iudginge
the
twelue
tribes
of
Israell
.
Iesus
said
vnto
them
verely
I
say
vnto
you
,
yee
which
Peter
had
spoken
two
thinges
,
when
hée
saide
:
Wée
haue
forsaken
all
and
wee
haue
followed
.
But
Christ
aunswering
sayd
not
:
you
haue
forsaken
all
.
For
Socrates
the
Philosopher
did
so
,
and
manye
other
which
despised
riches
.
Because
therefore
it
is
not
sufficient
to
leaue
all
.
Christ
sayth
,
(
ye
that
haue
followed
me
.
)
For
this
belongeth
to
the
Apostelles
and
the
faithfull
.
In
the
regeneration
:
shall
sit
C.
Least
the
Disciples
should
thincke
that
they
had
loste
their
labor
,
and
least
they
should
repent
them
as
of
a
foolishe
enterprise
,
Christ
admonisheth
them
that
the
glory
of
his
kingdome
which
then
as
yet
lay
hid
,
should
be
reuealed
:
as
if
hee
should
saye
:
●●fort
to
●●●dly
.
There
is
no
cause
whye
this
base
estate
should
discourage
you
,
for
I
which
am
of
no
reputacion
in
the
world
will
at
the
length
ascende
and
sit
vpon
the
seate
of
my
Maiesty
:
abyde
therefore
and
content
your selues
a
while
,
for
the
time
will
come
when
yée
shall
sée
my
glorye
.
And
what
doth
hee
promise
them
then
?
sure
hée
promiseth
that
they
shal
be
partakers
of
the
same
glory
with
him
.
For
in
that
hée
attributeth
vnto
them
thrones
or
seates
out
of
the
which
they
shall
Iudge
the
twelue
tribes
of
Israell
,
hée
compareth
them
vnto
Legates
,
or
to
the
chiefe
counsellers
and
Presidentes
which
in
the
presence
of
the
Kinge
haue
the
chiefe
places
.
Wée
know
that
the
Apostels
were
chosen
twelue
in
number
,
that
thereby
it
might
be
declared
that
God
by
the
reuealing
of
his
sonne
Christ
would
gather
together
the
dispersed
remnaunts
of
his
people
.
This
was
an
excellente
dignitye
and
honor
,
but
as
yet
,
hid
:
therefore
Christ
suspendeth
their
desyers
euen
vntill
the
last
time
when
the
glorye
of
his
kingdome
should
be
reuealed
,
that
then
at
the
last
they
might
perceiue
the
fruite
of
their
election
.
And
although
the
kingdome
of
Christ
in
the
preaching
of
the
Gospell
in
some
point
doth
shine
,
yet
notwithstanding
,
there
is
no
doubt
but
that
he
speaketh
here
of
the
last
day
.
In
the
regeneration
M.
There
are
two
kindes
of
regeneration
.
Two
kindes
of
regeneration
.
The
first
is
of
the
mindes
of
men
in
this
present
life
which
is
finished
and
brought
to
passe
by
the
preachinge
of
the
Gospell
&
fayth
in
Christ
,
&
by
the
operation
of
the
holy
ghost
:
Regeneration
.
for
that
is
a
Christian
life
,
when
wée
consecrate
our selues
to
God
and
Christ
.
The
seconde
is
of
the
bodies
of
men
,
beinge
the
state
&
condition
of
the
life
to
come
,
which
S.
Paule
calleth
the
redemption
of
our
bodies
:
when
our
bodies
shal
be
raysed
vppe
from
death
&
shal
be
regenerate
,
that
is
to
say
newe
borne
into
the
heauenly
glory
,
not
into
earthlye
corruption
.
Rom.
●…
.
For
then
the
creature
it selfe
shal
be
deliuered
from
the
bondage
of
corruption
into
the
glorye
of
the
sonnes
of
God
.
If
wée
well
consider
the
time
of
the
iudgement
to
come
,
in
the
which
all
things
shal
be
renued
&
altered
,
and
that
into
another
state
and
condition
,
how
can
it
be
more
aptly
termed
then
by
the
name
of
regeneration
?
Acter
.
3.
The
Apostel
Peter
calleth
this
regeneration
the
restoring
of
all
things
.
C.
For
then
shall
mortallitye
be
swallowed
vp
of
life
.
1.
Cor.
5.
Philip.
3.
And
our
vile
bodye
shall
then
be
transfigured
into
the
heauenly
glory
of
Christ
.
This
regeneration
notwithstanding
ought
rather
to
be
referred
to
the
first
comming
of
Christ
,
because
then
the
worlde
began
to
be
renued
,
and
the
Churche
also
arose
out
of
the
shadow
of
death
vnto
life
.
And
this
maner
of
speache
is
founde
often
times
in
the
Prophetes
,
and
agreeth
very
well
to
the
circumstance
of
this
place
.
For
the
renouation
and
restoringe
of
the
Churche
,
being
so
oftentimes
promised
,
so
soone
as
the
Messias
appeared
it
brought
a
wonderful
hope
of
felicity
.
Christ
therfore
that
hee
might
staye
that
error
,
maketh
a
difference
betwene
the
beginning
of
his
kingdome
and
the
finishing
of
the
same
.
When
the
sonne
of
man
shall
sit
in
the
seat
M.
Hée
putteth
into
the
Disciples
mindes
his
glorye
to
come
,
beinge
as
yet
but
in
a
base
estate
,
and
in
such
a
place
where
hée
sheweth
that
they
must
beare
the
crosse
and
forsake
all
for
his
names
sake
.
Yee
shall
sit
also
vppon
twelue
seates
Bu.
Hee
speaketh
accordinge
to
the
maner
of
kinges
which
sit
in
their
heighe
throne
,
and
haue
their
councellers
sittinge
round
about
them
By
a
humaine
similitude
(
yet
full
of
magnificence
)
hée
setteth
forth
(
as
vnder
a
shadow
)
the
deuine
and
perfecte
iudgement
of
his
maiesty
.
This
sitting
therefore
is
nothinge
els
but
that
which
the
Apostell
speaketh
of
sayinge
:
Coloss.
3.
When
Christe
shall
appeare
which
is
your
life
,
then
shall
you
also
sit
with
him
in
glory
.
And
in
another
place
:
And
then
heyres
annexed
with
Christ
:
Rom.
8.
if
so
be
that
we
suffer
with
him
,
that
wée
may
also
be
glorifyed
together
with
him
.
C.
And
it
is
the
selfe
same
thinge
that
Luke
sayth
the
Lord
spake
to
his
Disciples
on
this
maner
:
Yée
are
they
which
haue
●…idden
with
mee
in
my
temptacions
:
and
I
apoint
vnto
you
a
kingdome
,
as
my
father
hath
appointed
vnto
mée
:
Luke
22.
that
ye
may
eate
and
drinke
at
my
table
in
the
kingdome
,
&
sit
on
seates
,
iudginge
the
twelue
tribes
of
Israell
.
For
,
because
the
Apostels
kepte
him
company
all
the
time
of
temptacions
and
did
constantlye
abyde
,
hee
pronounceth
that
they
shal
be
partakers
of
his
glory
.
Iudginge
the
twelue
tribes
of
Israell
C.
Hee
named
the
twelue
tribes
by
the
same
reason
which
moued
him
to
make
twelue
Apostels
,
namely
because
hee
was
sente
to
be
a
minister
of
the
circumsition
for
the
truthe
of
God
to
confirme
the
promises
made
vnto
the
fathers
:
Rom.
1●…
&
(
as
wée
said
before
now
)
to
the
ende
hée
might
gather
the
remnaunt
of
the
twelue
tribes
of
Israell
into
one
.
A.
But
whereas
the
Lorde
sayth
in
this
place
that
the
Apostels
shall
be
Iudges
of
Israell
,
it
must
be
referred
to
the
last
day
of
iudgement
as
wée
sheewed
before
.
M.
For
then
they
shal
condemne
the
harde
harted
and
vnbeleuinge
Israelites
.
The
which
is
no
otherwise
to
be
vnderstoode
,
then
that
the
faith
of
the
Apostels
(
which
were
also
Israelites
,
&
vnlearned
simple
men
,
and
yet
embraced
Christ
)
shall
take
away
all
excuse
from
the
Israelits
.
Wée
do
reade
also
before
that
this
condempnation
shal
procede
from
the
Niniuits
,
Matth
●…
and
from
the
Quéene
of
the
Southe
.
And
in
another
place
our
saui
.
Christ
sayth
:
Hée
that
refuseth
mée
and
receiueth
not
my
woordes
,
Iohn
.
●…
hath
one
that
Iudgeth
him
.
The
woord
that
I
haue
spoken
,
the
same
shall
iudge
him
in
the
last
daye
.
Otherwise
Christ
shall
sit
a
Iudge
alone
in
Iudgemente
.
C.
But
this
is
not
spoken
as
though
the
Apostels
should
haue
no
more
excellency
than
the
Quene
of
the
Southe
in
the
day
of
Iudgemente
.
For
this
is
a
greate
matter
that
Christe
speaketh
of
here
:
for
what
can
be
greater
and
more
glorious
,
than
to
be
so
accepted
and
allowed
in
the
day
of
Iudgement
,
before
the
world
and
the
Angels
of
God
,
than
that
thy
faithe
(
O
man
)
shall
condemne
whole
nations
that
haue
bene
vnbeleuinge
?
And
yet
notwithstanding
wée
muste
not
thincke
that
the
Apostels
shall
haue
no
more
saue
this
:
for
the
glorye
of
the
kingdome
also
is
promised
vnto
them
.
As
wée
may
gather
out
of
the
place
which
wée
cited
out
of
Luke
a
litle
before
.
29.
And
euery
one
that
forsaketh
house
or
bretheren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
landes
,
for
my
names
sake
,
shall
receiue
an
hundered
foulde
,
and
shall
inherit
euerlastinge
life
.
And
euery
one
that
forsaketh
C.
After
he
had
listed
vp
their
mindes
to
the
hope
of
the
life
to
come
,
hée
dothe
also
sustaine
them
with
present
solace
and
ioye
,
and
doth
confirme
them
to
beare
the
Crosse
.
For
God
doothe
neuer
forsake
those
that
are
his
,
●…is
a
pre●…
helpe
in
●…le
.
thoughe
hée
suffer
theim
for
a
time
to
be
greuouslye
afflicted
,
but
sendeth
ayde
and
helpe
in
the
middest
of
trouble
.
Neither
is
this
here
onely
spoken
by
the
Apostels
,
but
hauinge
occasion
hee
speaketh
generally
to
all
the
godly
.
M.
To
forsake
anye
thinge
for
the
name
of
Christe
or
for
Christ
,
is
to
set
Christ
before
all
thinges
,
and
to
loue
him
aboue
all
thinges
:
and
to
haue
him
so
déere
vnto
oure
hartes
,
that
for
his
sake
wee
are
ready
to
forsake
all
,
be
it
neuer
so
déere
vnto
vs
,
which
allureth
,
leadeth
,
or
constrayneth
vs
to
do
any
thinge
which
is
contrary
to
his
glory
.
Or
bretheren
,
●…secution
〈◊〉
not
be
●…ewarded
.
or
sisters
,
or
father
,
C.
Hée
reherseth
our
Parentes
and
the
rest
of
our
frendes
,
to
the
ende
hee
mighte
shewe
that
there
is
nothing
so
precious
which
the
rewarde
that
hée
setteth
before
vs
doth
not
excede
.
This
therefore
is
the
summe
and
effecte
of
his
woords
:
Whosoeuer
loose
all
things
willingly
for
Christs
cause
,
shall
notwithstandinge
be
more
happye
and
blessed
in
this
life
than
if
they
had
lost
nothinge
:
but
their
chiefe
rewarde
is
layed
vp
for
them
in
heauen
.
Shall
receiue
an
hundered
foulde
E.
The
Greeke
text
signifyeth
thus
muche
,
as
if
thou
shouldest
saye
:
Euery
thinge
shal
be
an
hundered
times
doubled
,
for
the
Gréeke
word
is
a
number
of
moultitude
.
M.
Luke
hath
,
shall
receiue
much
more
,
least
wée
should
stande
vppon
this
nomber
of
a
hundered
fould
.
As
if
hee
should
haue
said
none
shall
sustaine
losse
for
my
sake
but
shall
rather
haue
greate
gayne
both
in
this
life
,
●●ke
.
10.
&
also
in
the
life
to
come
.
Marke
hath
:
hée
shall
receiue
an
hundered
foulde
nowe
in
this
life
,
houses
,
bretheren
,
sisters
,
mothers
,
children
,
and
landes
.
C.
Which
promyse
notwithstandyng
doth
not
seeme
to
agrée
with
experience
.
●…iection
.
For
wée
sée
oftentimes
,
that
they
which
are
depriued
,
and
forced
to
forsake
their
Parentes
,
theyr
children
and
the
rest
of
theyr
kinsfolkes
,
&
to
leaue
their
wyues
wydowes
,
and
to
be
dispoyled
of
all
their
substance
for
the
testimonye
of
Christ
,
are
so
far
from
the
recouering
of
their
owne
againe
with
aduantage
,
that
all
their
life
time
they
are
constrayned
to
liue
in
exile
and
banishement
with
great
penurye
.
Aunswere
.
But
wee
aunswere
againe
to
common
experience
,
that
if
any
man
rightly
consider
and
esteeme
the
present
grace
of
God
by
the
which
their
myseries
are
holpen
,
hée
will
confesse
that
it
is
not
in
vaine
preferred
before
all
the
riches
of
the
world
.
For
although
the
vnbeleuinge
do
florishe
,
yet
notwithstandinge
,
The
vngodly
are
alwayes
vncerta●…ne
of
their
estate
.
because
they
know
not
what
shall
befall
them
to
morrowe
,
it
muste
néedes
be
that
they
burne
alwayes
in
great
perplexitye
and
feare
,
neither
can
they
without
great
torment
tourne
the
whele
of
fortune
,
which
to
them
pertayneth
.
But
God
doth
make
the
hartes
of
those
that
are
his
ioyfull
,
that
they
maye
thincke
that
little
which
they
possesse
and
the
trouble
that
they
suffer
,
hauinge
the
grace
and
fauore
of
Christ
,
to
be
more
pleasaunte
and
sweete
vnto
them
,
than
if
they
had
excedinge
aboundance
,
withoute
Christe
.
In
the
which
sence
the
Euangelist
Marke
addeth
these
woordes
:
with
persecutions
.
As
if
Christ
should
haue
sayde
:
Although
the
Godlye
all
their
life
time
remaine
in
persecution
and
though
the
Crosse
do
(
as
it
were
)
cleaue
vnto
their
backes
,
Gods
grace
in
sweete
to
those
that
enioy
the
same
.
yet
notwithstanding
the
sauce
of
the
grace
of
God
is
so
swete
,
that
their
condition
is
more
pleasaunte
&
desiered
then
the
delights
of
kinges
.
M.
For
they
shal
be
so
farre
from
loosing
the
ayde
&
helpe
of
kinsfolkes
,
that
they
shall
gette
many
more
in
my
kyngdome
than
they
had
before
,
and
of
greater
fidellity
and
trust
.
For
loke
how
many
fellowes
they
shall
finde
&
partakers
of
theyr
fayth
,
so
many
bretheren
,
so
many
sisters
so
many
fathers
and
mothers
,
so
manye
children
,
so
many
kinsfolkes
and
frends
they
shall
finde
.
For
they
are
our
Parents
,
Math.
12.
sisters
,
bretherene
,
father
and
mother
which
heare
the
word
of
God
and
kepe
it
.
B.
When
hée
sayth
therefore
:
An
hundered
foulde
,
hee
meaneth
that
wee
shal
haue
a
more
infinite
deale
of
pleasure
in
vsinge
that
small
quantity
in
persecution
,
which
:
the
Lord
hath
geuen
vs
for
this
present
life
,
than
wee
had
with
the
abundaunce
of
those
thinges
which
wee
enioyed
before
wee
knewe
the
Gospell
.
For
the
children
of
God
esteeme
so
much
of
the
knowledge
thereof
,
that
they
will
not
chaunge
the
same
for
the
whole
world
.
Furthermore
because
they
that
feare
the
Lord
shall
want
nothing
that
is
good
,
Psalme
33.
Matth.
6.
and
to
them
that
séeke
the
kingdome
of
God
,
and
the
righteousnes
thereof
,
all
thinges
needefull
shal
be
geuen
,
although
Christians
are
banished
from
their
house
,
and
are
lefte
destitute
of
thinges
necessary
,
yet
notwithstanding
nothinge
shal
be
wanting
vnto
them
,
the
vse
whereof
might
either
be
profitable
vnto
them
or
necessary
.
In
the
meane
time
they
haue
learned
of
S.
Paule
to
be
content
with
those
thinges
that
they
haue
:
they
knowe
howe
to
be
low
,
and
howe
to
excéede
,
they
know
how
to
be
full
,
and
how
to
be
hungrye
,
both
to
haue
plentie
and
to
suffer
néede
.
Philip.
4.
And
shall
inherite
euerlasting
life
.
Bu.
This
truely
is
the
greatest
comfort
of
al
,
to
be
the
heyre
of
God
and
coheyre
with
Christ
,
that
is
,
to
be
partaker
of
the
graces
of
God
.
A
So
in
another
place
our
Sauiour
Christe
doth
call
those
that
are
his
to
the
bearing
of
the
crosse
manfully
,
by
the
consideration
of
this
excéeding
benefite
,
saying
:
Be
glad
and
reioyce
,
for
great
is
your
reward
in
heauen
.
Matth.
5.
30.
But
many
that
are
firste
,
shal
be
last
,
and
the
last
shal
be
first
.
But
many
that
are
first
BV.
This
sentence
teacheth
vs
that
modestie
becommeth
those
that
are
Saints
.
Z.
Because
Peter
very
ambitiously
had
sayde
:
Behold
,
we
haue
forsaken
all
&
folowed
thée
,
what
reward
shall
we
haue
therfore
?
the
Lord
fore shewed
that
it
woulde
come
to
passe
that
many
in
the
Church
shold
conceiue
a
great
opinion
of
them selues
,
by
reason
of
their
works
and
merits
,
for
the
which
they
think
that
eternall
life
is
due
vnto
them
,
for
the
which
they
should
glory
,
and
boast
them selues
to
be
most
acceptable
vnto
God
:
Such
were
the
Scribes
&
Pharises
in
Christes
time
,
Mens
merits
deserue
damnation
.
&
such
are
the
Scribes
and
Pharises
in
these
our
dayes
(
I
mean
the
Papistes
)
whom
our
Sauiour
Christ
pronounceth
here
to
be
last
or
farthest
from
the
kingdome
of
heauen
,
that
is
to
say
,
such
as
shal
be
excluded
and
shut
out
of
the
kingdom
of
heauen
.
This
sentence
therefore
serueth
greatly
to
driue
away
the
slouthfulnes
of
the
fleshe
.
Perseuerance
For
our
Sauiour
Christe
here
sheweth
that
they
which
are
neuer
so
forward
in
their
race
,
except
they
go
on
still
and
continue
to
the
ende
,
shall
not
obteyne
:
According
to
S.
Paule
,
1.
Cori●…
which
sayth
that
all
which
runne
do
not
obteyne
the
game
.
And
in
another
place
he
exhorteth
by
his
owne
example
to
forget
those
thinges
whiche
are
behinde
,
Philip
●…
and
to
séeke
to
gette
those
thinges
which
are
before
,
according
to
the
marke
appoynted
.
But
where
as
he
saith
:
And
the
last
shal
be
first
.
he
taketh
awai
all
desperation
from
the
greatest
sinner
,
whom
the
goodman
of
the
house
may
call
into
his
vineyard
to
be
a
laborer
when
he
will
,
and
geue
him
eternall
life
:
Luke
●…
as
to
the
thiefe
hanging
on
the
crosse
,
which
deserued
no
such
thing
Do
we
not
see
that
the
Iewes
boasting
them selues
to
be
the
first
in
the
lawe
,
to
be
made
last
and
to
be
reiected
?
&
that
the
Gentiles
which
were
last
are
nowe
become
firste
and
most
acceptable
vnto
God
,
Actes
●…
to
whom
he
hath
geuen
repentaunce
vnto
life
?
The
whiche
thing
our
Sauiour
Christe
doth
more
largely
declare
in
the
Chapter
folowing
.
The
.xx.
Chapter
.
FOr
the
kingdom
of
heauen
is
like
vnto
a
manne
that
is
an
housholder
,
which
went
out
earlye
in
the
morning
to
hire
labourers
into
his
vineyard
.
For
the
kingdome
of
heauen
Bu.
Here
our
Sauiour
Christe
according
to
his
maner
to
make
the
matter
more
euident
and
playne
,
taketh
a
parable
,
by
the
which
he
might
make
manifest
his
sentence
(
which
went
before
:
)
Many
that
are
first
shal
be
last
,
and
the
last
shal
be
first
.
C.
But
we
must
sée
howe
this
similitude
maye
be
made
apt
and
applied
to
the
purpose
.
Certaine
interpreters
coniecture
this
to
be
the
summe
and
effect
:
Because
the
heauenly
inheritaunce
is
not
gotten
by
the
merites
of
workes
,
but
is
geuen
fréelye
,
that
therfore
the
glory
of
all
men
shal
be
alike
.
But
truely
,
Christ
doth
not
here
dispute
of
the
equalitie
of
the
heauenlye
glory
,
or
of
the
state
and
condition
of
the
godly
that
shal
be
:
but
hée
onlye
sheeweth
that
there
is
no
cause
why
they
shoulde
glory
or
boast
more
than
other
,
which
are
first
,
or
excell
by
reason
of
time
:
because
the
Lorde
so
often
as
it
shall
please
him
,
may
call
those
whom
hée
might
séeme
to
neglecte
for
a
time
and
so
eyther
make
them
equall
,
or
preferre
them
before
those
that
were
first
.
If
any
man
go
aboute
to
discusse
exactlye
euerye
parte
of
this
parable
,
hée
shal
shewe
himselfe
to
curious
.
Therefore
wée
muste
searche
no
farther
then
the
counsell
and
purpose
of
oure
sauiour
Christ
.
But
wée
said
a
little
before
,
●…thful●…●…oth
arise
〈◊〉
muche
〈◊〉
.
that
hée
had
no
other
respecte
than
that
he
mighte
continually
styrre
vp
his
Apostels
to
go
forward
.
Wée
do
knowe
that
slouthfulnes
doth
aryse
moste
commonlye
of
to
much
trust
:
and
so
it
commeth
to
passe
that
many
,
as
it
were
in
the
running
of
a
race
do
faint
and
fall
downe
in
the
middest
of
the
waye
.
Therefore
Paule
commaundeth
vs
to
forget
those
things
that
are
behinde
,
〈◊〉
.
3.
that
wée
consideringe
what
remayneth
vnto
vs
,
maye
with
a
good
courage
prepare
oure selues
to
runne
.
The
kingdome
of
heauen
is
like
A.
To
know
what
the
kingdome
of
Heauen
is
,
reade
the
fower
&
twentye
verce
of
the
thirtene
Chapter
going
before
.
C.
The
sence
and
meaninge
is
,
that
the
maner
of
the
deuine
callinge
is
euen
as
if
a
man
should
hyer
workemen
early
in
the
morning
at
a
certaine
price
to
dresse
his
Vineyarde
:
and
afterwarde
shoulde
send
other
labourers
without
couenant
or
gréement
,
to
whom
notwithstanding
hée
should
geue
the
same
rewarde
.
But
hée
therefore
maketh
mencion
of
the
kingdome
of
Heauen
,
because
hee
compareth
a
spirituall
kinde
of
life
to
that
which
is
earthy
:
and
the
rewarde
also
of
eternall
life
to
moneye
,
by
the
which
men
doe
reward
those
that
worke
for
them
.
Which
went
out
early
in
the
morninge
E.
Or
so
soone
as
it
wared
day
.
C.
The
day
in
this
place
is
deuided
,
according
to
the
old
maner
:
for
they
did
begin
at
the
rysinge
of
the
Sunne
:
and
then
the
other
partes
of
the
day
were
equall
or
a
like
.
But
the
howers
of
the
day
were
eyther
longer
or
shorter
,
accordinge
to
the
time
:
for
they
were
longer
in
Sommer
than
in
Winter
.
Beside
that
diuision
,
there
were
fower
speciall
partes
of
the
day
,
euen
as
of
the
night
:
and
therefore
here
is
mencion
made
of
the
thirde
,
sixt
,
and
ninth
hower
.
Bu.
But
one
of
the
clocke
after
midnighte
(
accordinge
to
the
howers
of
the
Iewes
)
was
correspondent
to
sixe
of
the
clocke
before
noone
,
or
in
the
morninge
,
and
thrée
of
the
clocke
,
to
nyne
,
sixe
to
twelue
,
nine
to
thrée
,
and
a
leuen
to
fiue
.
Wherefore
Christe
sayde
:
are
there
not
twelue
howers
of
the
day
?
To
hyer
labourers
into
his
vineyarde
,
C.
Here
wée
muste
note
that
wée
are
conducted
,
called
,
and
sent
of
God
the
father
,
which
is
the
husbande
man
,
to
labour
in
his
Vineyarde
,
and
that
wée
are
not
created
to
liue
ydellye
and
vnprofitablye
in
this
life
without
fruite
,
but
that
wée
mighte
labour
to
the
Lord
in
honest
fruition
acceptable
vnto
God
,
and
profitable
to
our
bretheren
For
there
are
many
which
do
not
thincke
that
they
are
borne
to
other
men
,
No
man
is
borne
for
him selfe
.
thincking
it
sufficient
if
they
do
no
iniury
to
any
man
:
but
truly
wée
ought
to
be
such
as
must
séeke
for
the
profit
of
all
men
.
In
the
meane
time
let
vs
know
that
oure
whole
life
is
vnprofitable
,
and
that
wée
are
woorthelye
condempned
of
sluggishnes
,
vntill
euerye
one
of
vs
doo
frame
our
liues
according
to
the
calling
,
and
commaundement
of
God
.
Wherevppon
it
followeth
that
their
busying
of
themselues
doth
profite
nothinge
at
all
,
which
rashlye
take
this
or
that
kinde
of
life
in
hande
,
and
haue
no
regarde
to
the
commaundement
of
God
.
B.
It
is
not
therefore
as
S.
Paule
sayth
,
Rom.
9
neither
in
the
willer
nor
in
the
runner
,
but
in
the
mercye
of
God
,
both
that
any
man
is
called
to
the
kingdome
of
God
,
and
also
that
hée
bringeth
foorth
fruite
in
the
same
.
Let
vs
therefore
commende
our selues
vnto
him
,
when
wee
go
aboute
to
frame
oure
liues
,
that
hée
may
gouerne
vs
with
his
counsaile
.
2.
And
when
the
agreement
was
made
with
the
labourers
for
a
penny
a
day
,
hee
sent
them
into
his
Vineyarde
.
And
when
the
agreement
was
made
C.
Some
very
subtillye
vnderstande
this
place
as
though
Christ
should
discerne
or
sonder
the
Iewes
from
the
Gentiles
.
For
they
say
that
the
Iewes
were
called
the
couenant
being
made
at
the
firste
howre
,
because
the
Lord
had
promised
euerlasting
life
vnto
them
vnder
a
condition
,
if
they
fulfilled
the
lawe
:
but
that
in
calling
of
the
Gentiles
there
was
no
condition
made
,
at
the
least
of
workes
,
because
saluation
was
offered
vnto
them
fréelye
in
Christ
.
But
all
suche
subtill
expositions
are
vnsauery
,
because
the
Lorde
did
not
make
any
difference
in
the
couenant
or
condition
,
but
onely
in
time
,
because
that
they
which
came
into
the
vineyarde
not
long
before
the
euening
,
receiued
the
like
reward
with
the
first
.
No
man
hath
at
any
time
gotten
saluation
by
his
merites
.
For
although
we
knowe
that
God
in
time
past
promised
in
the
lawe
to
the
Iewes
the
rewarde
of
workes
,
we
knowe
notwithstandinge
that
this
wanted
effecte
,
because
there
was
neuer
no
man
that
God
gaue
saluation
by
his
merits
.
Question
.
Why
then
(
may
some
man
say
)
did
Christ
make
mention
of
the
condition
speaking
of
the
first
,
and
when
he
spake
of
other
helde
his
peace
▪
Aunswer
.
Surely
he
did
it
to
the
ende
he
might
teache
that
the
last
are
had
in
as
great
estimation
&
honor
,
without
iniury
done
to
any
man
,
as
if
they
had
bene
called
at
the
first
.
For
speaking
properly
,
he
oweth
nothing
to
any
man
,
and
by
his
right
he
requireth
of
vs
,
which
are
bound
vnto
him
,
whatsoeuer
we
ar
able
to
do
.
But
because
he
doth
fréelye
geue
vnto
vs
the
rewarde
,
he
is
saide
to
condition
for
those
works
,
which
are
due
vnto
him
.
Hereupon
also
it
commeth
,
that
vnder
the
name
of
a
rewarde
,
he
vouchsafeth
to
bestowe
the
crowne
,
which
notwithstanding
he
fréely
geueth
vnto
vs
.
To
conclude
,
that
he
might
shew
we
haue
no
cause
to
quarell
or
contende
with
God
,
if
he
make
them
partakers
of
the
same
honor
that
we
haue
,
which
cam
a
great
while
after
vs
,
he
borowed
a
similitude
of
the
common
maner
of
men
,
whoe
firste
condition
of
the
rewarde
,
and
then
sende
the
workemen
to
their
labor
.
For
a
peny
a
day
.
The
latine
texte
for
a
peny
hath
denarius
,
which
is
a
kinde
of
Romane
coyne
,
woorth
a
groate
,
that
is
thrée
frenche
shillinges
and
sixe
pence
,
as
Guilielmus
Budaeus
supposeth
.
And
it
is
likely
that
this
was
the
rewarde
in
those
dayes
of
a
dayes
labour
.
That
which
is
conteyned
in
the
thirde
,
fourth
and
fift
verses
,
pertaineth
to
the
same
effect
that
the
other
doth
going
before
.
6
And
about
the
eleuenth
howre
he
went
out
,
and
found
other
standing
idle
,
and
sayde
vnto
them
why
stand
ye
here
all
the
day
ydle
?
And
about
the
eleuenth
howre
.
A.
We
haue
shewed
already
that
by
this
howre
he
vnderstandeth
the
end
of
the
day
.
M.
We
must
here
note
by
the
way
that
the
workemen
do
not
runne
of
their
owne
volun
.
tary
will
into
the
vineyard
,
Idle●…
are
●●
but
are
cal
-
and
sent
by
the
goodman
of
the
house
.
For
he
sendeth
not
nor
calleth
ydle
lordes
and
prelates
,
which
flye
as
●…auens
to
the
carrian
:
but
laborers
:
as
concerning
the
which
matter
,
reade
the
ninth
Chapter
going
before
.
8.
And
when
euen
was
come
,
the
lord
of
the
vineyarde
sayth
vnto
his
stewarde
:
call
the
labourers
,
and
geue
them
their
hire
,
beginning
at
the
last
vntill
the
first
.
And
when
euen
was
come
.
C.
In
that
the
good
man
of
the
house
commaundeth
to
begin
at
the
last
,
there
is
no
mistery
to
be
sought
for
,
as
though
God
would
crown
the
first
,
which
by
order
of
time
are
last
.
For
this
interpretation
shoulde
be
farre
disagréeing
from
the
doctrine
of
Paule
,
which
sayth
:
We
which
shal
liue
and
shal
remayne
in
the
comming
of
the
Lorde
,
1.
T●…
shall
not
c●…me
ere
they
which
sléepe
.
But
Christ
here
appointed
&
contrarye
order
:
because
otherwise
he
coulde
not
expresse
that
which
hereafter
he
addeth
,
sayinge
,
that
the
firste
murmured
because
more
was
not
geuen
vnto
them
Moreouer
,
he
doth
not
affirme
,
neither
is
it
his
meaning
that
this
murmuring
shal
be
in
the
last
day
,
but
he
onely
denyeth
that
there
shal
be
anye
cause
of
murmuring
then
.
ꝓs●…
is
a
●…sed
〈◊〉
per●…
supp●…
fayn●…
speak●…
man
●…ther
.
For
the
figure
called
prosopopaeia
which
he
bringeth
in
,
doth
not
a
litle
manifest
this
doctrine
,
that
the
liberalitie
of
God
is
not
subiect
to
any
complaints
and
murmuringes
of
men
,
when
he
bestoweth
vpon
the
vnworthy
without
their
merite
,
great
rewards
.
They
therfore
had
a
vayne
ymagination
,
which
thought
that
the
Iewes
were
touched
in
these
wordes
,
which
were
malicious
and
enuious
toward
the
Gentiles
.
For
it
were
an
absurde
thinge
to
haue
such
made
equall
in
rewarde
to
the
sonnes
of
God
.
But
this
wickednes
doth
not
belonge
to
the
faythfull
to
murmure
against
God.
●…aythful
〈◊〉
mur●…
against
But
truely
this
is
the
simple
sence
and
meaning
of
this
place
,
that
it
is
in
the
handes
and
choyse
of
God
(
séeing
that
he
doth
defraud
no
man
of
his
iust
reward
)
to
geue
them
an
vndeserued
recompence
,
which
he
called
late
:
that
the
first
might
be
last
and
the
last
first
.
15.
Is
it
not
lawfull
for
me
to
do
as
me
listeth
with
mine
owne
goodes
?
Is
thine
eye
euill
because
mine
is
good
?
Is
it
not
lawfull
.
A.
By
these
words
he
declareth
,
that
the
gentlenes
and
liberalitie
of
God
cannot
iustly
be
reproued
of
any
man
,
although
he
geue
rich
rewards
to
the
vnwoorthy
and
vndeseruing
.
Is
thine
eye
euill
?
E
He
put
the
eye
for
the
mind
:
for
malice
pertaineth
to
the
mind
,
and
not
to
the
corporall
eye
.
As
if
he
should
haue
saide
:
Art
thou
therfore
greued
,
because
thou
seest
me
gentle
towardes
those
whom
it
pleaseth
me
?
16.
So
the
last
shal
be
firste
,
and
the
first
last
:
for
many
be
called
but
fewe
be
chosen
.
So
the
last
shal
be
first
.
C.
Christe
doth
not
nowe
ioyne
the
Iewes
to
the
Gentiles
as
in
another
place
neither
the
reprobate
which
swerue
from
the
fayth
,
to
the
elect
which
perseuer
and
continue
:
so
that
the
sentence
which
some
adde
vnto
this
,
doth
in
no
poynt
agrée
with
the
same
.
Many
are
called
,
but
fewe
.
C.
The
purpose
of
Christ
is
onely
to
shewe
that
as
euery
man
is
called
before
another
,
so
he
ought
more
cherefully
to
runne
:
and
then
to
exhort
all
men
to
modestie
,
least
they
prefer
them selues
before
another
,
but
that
they
admit
and
geue
way
one
to
another
to
come
to
the
common
rewarde
.
The
Apostles
were
séene
to
take
vnto
them selues
some
great
and
excellent
thing
,
because
they
were
the
first
fruites
of
the
whole
Churche
:
neither
did
Christe
denye
but
that
they
shoulde
sit
as
Iudges
to
iudge
the
twelue
tribes
of
Israell
:
but
least
any
ambition
or
vayne
trust
in
them
selues
should
make
them
prowde
,
they
wer
also
to
be
admonished
that
others
whiche
should
be
called
a
great
while
after
them
,
shoulde
be
felowes
and
partakers
with
them
of
the
same
glory
,
because
God
is
bounde
to
no
man
,
God
is
bound
to
no
man
.
but
calleth
euery
one
whom
it
pleaseth
him
of
his
frée
mercye
,
and
being
called
,
he
geueth
them
what
rewarde
séemeth
him
good
.
A.
This
is
the
simple
and
bare
exposition
of
the
parable
set
before
vs
,
the
which
more
safely
may
be
folowed
,
then
standing
vpon
euery
part
to
fayn
and
inuent
more
matters
which
are
not
according
to
the
minde
of
Christ
.
So
the
parable
of
the
steward
,
in
the
sixtene
of
Luke
,
is
not
set
before
vs
to
be
obserued
and
folowed
in
all
poyntes
,
that
we
also
shoulde
deceiue
and
begile
our
masters
:
but
onely
the
industrye
of
the
steward
is
commended
vnto
vs
to
be
folowed
,
which
so
carefully
prouided
for
himselfe
,
and
that
by
his
masters
goodes
:
and
because
so
wittily
he
had
founde
out
that
which
was
best
for
him selfe
.
If
any
man
nowe
should
curiously
searche
,
and
go
about
to
teach
what
the
debters
,
what
the
booke
of
accomptes
,
the
oyle
,
the
wheate
,
and
measure
signifyed
in
that
parable
:
that
man
shoulde
easyly
decline
from
the
purpose
of
Christe
,
and
shoulde
folowe
his
owne
inuentions
and
vayne
comentes
,
and
shoulde
also
offende
the
Church
and
not
teache
it
.
For
these
similitudes
are
not
set
forth
before
vs
to
the
ende
they
shoulde
be
obserued
in
all
poyntes
.
For
Paule
also
compareth
Adam
and
Christ
together
,
and
saith
,
Rom.
5.
that
Adam
was
a
tipe
and
figure
of
Christe
:
when
as
notwithstanding
Adam
left
vnto
vs
,
for
our
inheritaunce
,
sinne
and
death
,
but
Christ
life
and
righteousnes
.
17.
And
Iesus
going
vp
to
Hierusalem
tooke
the
twelue
disciples
aside
in
the
way
,
and
sayde
vnto
them
.
And
Iesus
going
vp
to
Hierusalem
.
B.
Nowe
our
Sauiour
Christ
doth
more
playnely
preache
and
speake
of
his
death
and
passion
to
his
disciples
.
M.
For
nowe
the
time
of
his
passion
was
at
hand
,
the
time
of
darkenes
and
offence
:
and
this
was
the
last
iorney
that
he
made
to
Hierusalem
.
But
the
disciples
whiche
folowed
him
were
astonied
and
afrayde
:
Marke
.
10.
for
he
assending
to
Ierusalem
wonte
before
them
.
Therefore
although
they
were
admonished
and
tolde
before
,
what
the
end
of
the
Lorde
shoulde
be
,
yet
notwithstandinge
because
that
,
which
he
had
often
spoken
,
did
profite
them
nothing
at
all
,
he
nowe
repeteth
the
whole
summe
agayn
from
the
beginning
to
the
ending
,
and
exhorteth
them
to
constancy
,
least
they
should
fall
so
soone
as
they
were
tempted
.
But
he
confirmeth
them
by
two
maner
of
wayes
:
for
he
foreshewing
that
whiche
should
come
,
doth
not
only
gard
and
fortefie
them
,
least
a
sodaine
mischiefe
,
and
vnlooked
for
should
cause
them
to
faynte
:
but
also
by
the
offence
of
the
crosse
he
setteth
before
them
a
shewe
of
his
deitie
,
least
that
a
sodaine
onset
shoulde
discourage
them
,
they
being
perswaded
that
he
is
the
sonne
of
God
,
and
therefore
the
conquerer
of
death
.
The
second
way
,
by
the
which
he
doth
confirme
them
,
is
of
the
resurrection
which
should
shortly
folowe
.
A
And
truelye
,
this
exhortation
was
very
necessary
for
them
.
C.
For
,
because
they
sawe
by
experience
before
,
that
he
had
gréeuous
aduersaryes
at
Hierusalem
,
they
go
with
Christe
,
not
onely
afeard
,
but
also
greatly
astonished
.
They
therfore
rather
wisshed
that
he
woulde
seeke
to
be
quiet
in
some
bye
way
or
corner
without
daunger
,
then
willingly
to
put
him selfe
into
the
hands
of
such
cruell
enemyes
.
But
although
this
feare
might
by
many
meanes
be
reprehended
as
vngodly
,
yet
notwithstanding
in
that
they
folowed
Christ
,
they
shewe
a
signe
of
great
obedience
and
pietie
.
It
had
(
truely
)
bene
farre
better
,
cherefullye
,
and
without
sorowe
to
runne
and
make
haste
to
what
soeuer
the
sonne
of
God
would
haue
led
them
:
but
their
reuerence
deserueth
great
prayse
,
in
that
they
rather
séeke
to
venture
them selues
then
to
forsake
him
.
M.
Our
Euangelist
Mathewe
sayeth
here
that
he
assended
or
went
vp
to
Hierusalem
,
because
it
stoode
vpon
an
bye
ground
.
Tooke
the
twelue
.
C.
It
might
séeme
straunge
,
seing
fear
had
inuaded
them
al
,
insomuch
that
they
were
without
consolation
,
why
he
maketh
the
twelue
onely
priuy
to
his
secret
purpose
.
It
is
likely
that
he
did
therefore
hide
his
death
and
keepe
it
secret
,
because
he
would
not
haue
it
spreade
abroade
before
the
time
.
Furthermore
,
because
he
did
not
looke
for
any
fruite
or
profite
of
his
admonition
out
of
hande
,
he
thought
it
better
to
commit
the
same
to
a
fewe
,
which
afterwards
might
be
witnesses
of
it
.
For
as
the
séede
which
is
cast
into
the
earth
doeth
not
by
and
by
growe
and
ware
gréeue
,
euen
so
we
knowe
the
Christ
had
spoken
many
things
to
his
Apostles
,
which
by
and
by
brought
not
forth
fruit
.
But
and
if
he
had
spoken
these
wordes
generally
in
the
eares
of
all
men
,
it
might
haue
come
to
passe
,
that
many
for
feare
would
haue
fled
from
him
,
and
woulde
haue
made
his
secretes
common
to
all
men
.
So
contemptible
was
the
death
of
Christ
that
he
séemed
rashly
to
bring
the
same
vpon
him
Therfore
he
speaketh
to
his
Apostles
in
secrete
,
that
they
afterwardes
(
as
we
shewed
before
)
might
be
witnesses
.
18.
Beholde
we
go
vp
to
Hierosalem
,
and
the
sonne
of
man
shal
be
betrayd
vnto
the
chiefe
Priestes
,
and
vnto
the
Scribes
,
and
they
shal
condemne
him
to
death
.
Behold
,
we
go
vp
to
Hierusalem
.
M.
Here
we
see
howe
patiently
he
beareth
the
imperfection
of
his
disciples
:
he
had
twise
before
shewed
them
of
these
thinges
:
and
had
exhorted
them
in
all
poyntes
to
deny
them selues
,
to
the
sufferance
of
the
crosse
,
and
to
the
folowing
of
him
,
and
although
he
findeth
them
as
yet
carnall
and
weake
,
yet
notwithstanding
he
doeth
not
reiecte
them
,
or
more
sharpely
reproue
them
,
but
foretelleth
them
of
that
which
should
shortly
come
to
passe
,
saying
:
And
the
sonne
of
man
shal
be
.
C.
Hereby
we
perceyue
that
Christ
was
armed
with
diuine
fortitude
to
ouercom
and
vanquish
the
terrors
of
death
,
who
wittingly
and
willingly
maketh
haste
to
subdue
the
same
.
For
whye
doth
he
take
his
way
,
no
man
compelling
him
to
suffer
the
most
shameful
death
of
the
crosse
,
but
onely
because
the
inuincible
power
of
the
spirite
,
did
subdue
feare
and
al
humain
affections
?
A.
So
he
saith
in
another
place
:
The
prince
of
this
world
commeth
,
and
hath
naught
in
me
.
Ioh●…
But
that
the
world
may
knowe
that
I
loue
the
father
.
And
as
the
father
gaue
me
a
commaundement
,
euen
so
do
I.
B.
Therefore
hée
goeth
nowe
to
take
this
punishment
willingly
vpon
him
,
which
before
he
oftentimes
fled
:
because
now
his
hower
was
come
.
After
this
maner
all
the
children
of
God
behaue
themselues
,
In
all
thinges
they
followe
and
obey
the
commaundementes
of
God
,
〈◊〉
fortitude
〈◊〉
faith●…
they
abyde
constant
,
and
their
mindes
do
not
fainte
in
the
workes
of
God
,
but
they
rather
go
forward
cherefullye
and
boldly
.
A.
Of
the
which
matter
wée
haue
Paule
for
an
example
,
who
,
when
the
brethren
did
beseche
that
he
woulde
not
go
vp
to
Hierusalem
,
aunswered
after
this
maner
:
What
do
ye
wéepinge
and
vexinge
mine
harte
?
I
am
ready
not
to
be
bounde
onelye
,
but
also
to
dye
at
Hierusalem
for
the
name
of
the
Lord
Iesu
.
●…es
.
21.
C.
The
Euangelist
Luke
addeth
sayinge
:
And
all
thinges
shall
be
fulfilled
which
were
written
by
the
prophetes
,
●…e
.
18.
as
concerninge
the
sonne
of
man
.
Therefore
Christ
did
not
onelye
foreshew
those
things
that
were
at
hand
but
hée
addeth
also
a
lesson
,
namelye
,
that
those
thinges
which
the
Prophets
had
written
must
be
fulfilled
in
the
sonne
of
man
.
For
this
was
an
excellent
remedy
to
ouercome
temptacion
,
to
know
the
very
markes
and
token
in
the
ignominy
of
the
Crosse
,
by
the
which
the
Prophetes
did
signe
the
promised
author
of
saluation
.
Herevppon
also
they
might
knowe
that
nothinge
came
by
chaunce
,
but
that
all
thinges
were
certainlye
determined
and
appointed
before
of
God
.
And
there
is
no
doubt
,
but
that
the
Lord
did
also
declare
out
of
the
Prophets
what
maner
of
fruite
of
his
death
they
should
loke
for
.
For
the
Prophets
do
not
onely
teach
that
Christ
shall
suffer
:
but
they
adde
also
the
cause
,
namelye
,
that
hée
might
reconcile
the
world
vnto
God
.
The
Angell
brought
this
fore
warninge
into
the
womens
mindes
after
the
resurrection
,
when
he
saide
:
Hée
is
risen
,
●●ke
24.
hée
is
not
here
:
Remember
how
he
spake
vnto
you
when
hée
was
yet
in
Galile
,
sayinge
:
that
the
sonne
of
man
must
be
deliuered
into
the
handes
of
sinfull
men
,
and
be
crucifyed
and
the
thirde
daye
rise
againe
.
And
Christ
himselfe
sayde
vnto
his
Disciples
:
These
are
the
woordes
which
I
spake
vnto
you
:
●●ke
24.
while
I
was
with
you
:
that
all
muste
néedes
be
fulfilled
which
were
written
of
mée
in
the
Lawe
of
Moyses
,
and
in
the
Prophetes
and
in
the
Psalmes
.
19.
And
shall
deliuer
him
to
the
Gentiles
to
be
mocked
,
and
to
be
scourged
,
and
to
be
crucifyed
:
and
the
thirde
day
hee
shall
ryse
againe
.
And
shall
delliuer
him
to
the
Gentiles
C.
In
the
our
sauioure
doth
more
nerelye
declare
the
circumstances
,
hée
setteth
forth
a
more
plaine
documente
and
instruction
of
his
deity
.
For
as
hée
was
man
hee
could
not
coniecture
that
after
hee
shoulde
be
condemned
of
the
hye
Priestes
and
Scribes
,
hée
should
be
deliuered
to
the
Gentiles
,
and
be
spitted
vppon
,
and
reprochfullye
handeled
,
whipped
,
and
at
the
laste
hanged
on
the
Crosse
.
M.
And
it
is
well
knowen
that
the
Romane
power
did
adiudge
him
that
punishmente
,
and
that
it
did
appoint
him
that
death
which
at
that
time
was
moste
cruell
and
ignominious
.
C.
Wée
must
also
note
,
that
although
the
Lord
knewe
the
infirmitie
of
his
Disciples
,
yet
notwithstandinge
hee
woulde
not
hide
this
greuous
stomblinge
blocke
of
offence
.
For
there
could
be
nothinge
worse
at
that
time
to
strike
and
ouerthrow
the
mindes
of
the
godly
,
than
to
sée
the
whole
order
of
the
Churche
againste
Christ
:
yet
notwithstandinge
hee
dooth
not
spare
by
deceyuinge
their
infirmitye
,
but
trulye
declaringe
the
matter
it selfe
,
hee
sheeweth
a
meane
to
ouercome
temptacion
,
namely
that
they
should
certainlye
looke
for
a
resurrection
:
for
hee
addeth
,
And
the
third
daye
hee
shall
ryse
againe
But
because
it
was
necessary
for
death
to
go
before
,
hee
placeth
in
the
meane
time
their
triumphe
&
reioysinge
in
hope
.
A.
Reade
the
sixtene
Chapter
goinge
before
.
Luke
.
18.
The
Euangelist
Luke
addeth
:
And
they
vnderstoode
none
of
these
thinges
,
and
this
sayinge
was
hidden
from
them
,
and
they
vnderstoode
not
what
was
spoken
.
What
this
dulnes
was
,
not
to
vnderstand
those
thinges
which
were
spoken
plainly
and
familliarlye
,
not
of
no
misticall
or
secrete
matter
,
our
Sauiour
Christ
tolde
them
.
But
it
shal
be
necessarye
also
also
here
to
repete
that
which
wee
spake
before
namelye
,
that
they
were
kepte
in
so
grosse
ignorance
,
because
when
they
had
fayned
to
themselues
a
ioyful
and
happy
successe
,
they
did
count
it
for
a
greate
absurdity
that
Christ
shold
dye
so
opprobrious
a
death
.
Blindnes
commeth
of
false
perswasion
.
Wherby
we
gather
how
greatly
a
false
imagination
doth
be
witch
&
deceiue
men
.
Wherefore
let
vs
beware
least
wee
being
intangled
by
any
deceites
,
and
fayned
perswasions
,
doe
waxe
blinde
in
the
cleare
light
.
Wée
must
also
note
that
although
those
admonitions
did
nothinge
profite
the
Apostles
at
the
very
instante
yet
notwithstanding
it
did
profite
afterward
.
For
all
things
being
finished
they
began
to
call
to
minde
these
thinges
and
many
other
which
they
had
heard
before
of
their
maister
,
insomuche
that
at
the
lengthe
they
were
not
vnprofitable
,
althoughe
at
the
firste
they
did
profite
nothinge
at
all
.
Euen
so
when
wée
profite
not
at
the
first
sight
in
the
woord
of
God
,
wée
must
not
geue
ouer
,
for
the
woorde
maye
haue
his
force
in
due
time
.
Also
there
are
left
many
infirmities
in
saints
that
they
may
know
how
that
saluation
commeth
onely
from
God.
20.
Then
came
to
him
the
mother
of
Zebedes
children
:
with
her
sonnes
,
worshippinge
him
,
and
desiringe
a
certaine
thinge
of
him
.
Then
came
to
him
the
mother
Bu.
This
historye
declareth
how
corrupt
the
nature
of
man
is
,
and
what
flesh
seketh
in
the
Gospell
or
the
kingdome
of
God
.
C.
It
containeth
certainly
an
euident
spectacle
of
the
vanity
of
man
.
For
it
teacheth
that
ambition
or
some
other
vice
is
alwayes
wrapped
in
a
right
and
godly
zeale
,
in
somuch
that
they
which
followe
Christ
haue
respect
vnto
that
which
they
ought
not
.
For
they
go
farre
beside
the
marke
,
which
being
not
content
with
Christ
alone
,
seeke
for
this
and
that
without
Christ
and
his
promises
.
Neyther
is
it
enoughe
in
the
beginning
to
addicte
the
minde
simplely
vnto
Christe
,
Perseuerance
.
Impuritye
.
excepte
the
same
maner
of
purity
continue
alwayes
:
because
oftentimes
wicked
affections
crepe
in
,
in
the
middest
of
the
race
,
by
the
which
we
are
drawen
a
parte
.
For
it
is
likely
that
the
two
sonnes
of
Zebede
did
geue
themselues
seuerely
at
the
first
vnto
Christ
:
but
when
they
see
that
they
are
in
so
small
fauour
with
him
,
&
heare
mencion
made
of
the
kingdome
at
hand
,
they
are
by
and
by
caryed
to
a
wicked
desier
.
If
this
thing
happened
to
two
of
the
chiefe
Disciples
,
how
carefully
and
circumspectly
oughte
wée
to
walke
,
if
we
meane
not
to
decline
from
the
right
waye
,
specially
when
as
any
plausible
occasion
doth
offer
it selfe
,
wee
muste
take
heede
least
the
desier
of
honor
do
infecte
the
affection
of
piety
and
godlines
.
The
Euangeliste
Mathewe
saythe
that
the
wife
of
Zebede
came
and
desired
that
her
two
sonnes
mighte
sit
in
the
hyest
seates
of
the
kingdome
of
Christ
.
Marke
sayth
that
the
two
sonnes
themselues
made
this
petition
.
His
woords
are
these
:
And
Iames
and
Iohn
the
sonnes
of
Zebede
came
vnto
him
saying
,
Mar●●
Master
wée
woulde
that
thou
shouldest
do
for
vs
whatsoeuer
wée
desier
.
Hée
saide
vnto
them
,
what
would
yee
that
I
shoulde
do
for
you
?
They
sayd
vnto
him
graunt
vnto
vs
&c.
C.
But
it
is
likely
that
their
mother
made
this
petition
,
because
they
were
ashamed
to
do
it
.
But
it
may
be
gathered
that
this
was
their
desier
because
Christe
made
the
answeare
vnto
them
and
not
vnto
the
mother
.
Worshipping
him
and
desiring
C.
In
that
the
mother
as
a
suter
declareth
that
shée
woulde
demaunde
somewhat
,
before
shée
declareth
her
minde
,
and
the
sonnes
themselues
(
as
appeareth
by
Marke
)
do
after
a
sort
condition
that
hée
shall
graunte
whatsoeuer
they
aske
:
they
declare
by
this
fearefull
and
doubtinge
insinuation
,
that
their
owne
conscience
doth
accuse
them
of
an
vnlawful
demaunde
.
It
is
manifest
therefore
that
the
Euangelist
studiouslye
and
wyselye
wente
aboute
to
describe
the
rashnes
of
the
two
sonnes
of
Zebede
,
not
onelye
in
the
petition
it selfe
,
but
also
in
the
maner
and
forme
of
making
the
petition
.
First
of
all
they
go
aboute
as
it
were
to
blinde
the
Lorde
by
makinge
a
promise
,
sayinge
,
wee
will
that
thou
do
for
vs
whatsoeuer
wee
aske
.
They
shew
not
what
they
will
demaunde
,
but
they
demaunde
the
assente
and
agréemente
of
Christe
to
their
petition
,
before
they
make
it
,
because
afterward
it
should
not
be
lawful
for
him
deny
.
And
because
they
saye
not
simplely
,
That
which
wée
are
about
to
demaund
,
but
,
whatsoeuer
wee
shall
demaunde
:
Christ
therefore
aunswereth
,
What
wil
ye
haue
mée
to
do
for
you
?
not
allowinge
their
rashnes
but
biddinge
them
to
declare
what
they
demaunde
.
As
if
hee
should
haue
saide
,
It
may
be
vnreasonable
and
not
to
be
graunted
which
ye
go
about
to
aske
.
21.
And
hee
saythe
vnto
her
,
what
wilte
thou
?
She
saide
vnto
him
:
graunte
that
these
my
two
sonnes
,
may
sit
,
the
one
on
the
right
hand
,
and
the
other
on
the
left
,
in
thy
kingdome
.
And
hee
sayth
vnto
her
.
A.
Namely
to
the
mother
of
Iohn
and
Iames
,
whom
Mathewe
reporteth
to
make
the
petition
.
Graunt
that
these
C.
This
was
worthy
of
praise
in
the
sonnes
of
Zebede
to
hope
for
the
kingdome
of
Christe
,
no
parte
whereof
as
yet
appeared
.
They
sée
that
hée
is
contemptible
vnder
the
base
forme
of
a
seruaunt
:
yea
they
sée
that
hée
is
despised
of
the
world
,
and
subiecte
to
manye
reproches
:
yet
notwithstandinge
they
perswade
themselues
that
in
shorte
time
he
shal
be
a
king
of
great
power
,
because
hée
had
so
taughte
them
.
M.
They
had
heard
that
the
keyes
of
the
kingdome
of
heauen
were
promised
vnto
Peter
,
then
that
the
twelue
Apostles
shoulde
sit
vppon
twelue
seates
to
iudge
the
twelue
tribes
of
Israell
,
and
that
the
resurrection
of
the
Lord
should
be
shortly
,
after
the
which
they
thought
that
the
maiestye
of
his
kingdome
should
follow
:
insomuch
that
they
thought
that
the
time
was
now
come
to
seke
for
superioritye
in
the
kingdome
of
heauen
:
A.
the
which
kingdome
(
as
they
dreamed
)
should
be
carnal
&
of
this
world
.
M.
To
sit
at
the
righte
or
lefte
hande
of
Christ
in
the
kingdome
,
is
nothinge
els
than
to
haue
superiority
in
his
kingdom
.
Wée
haue
here
truly
and
excellent
example
of
fayth
:
●…e
corrup●…
of
mans
●…t
.
but
hereby
we
perceiue
how
cas●…y
the
pure
séede
,
so
soone
as
it
is
sowne
in
our
hartes
,
is
corrupted
:
because
they
imagined
to
themselues
an
earthly
kingdome
,
and
were
by
and
by
foolishly
fallen
to
couet
the
chiefest
seates
in
the
same
Therfore
seing
this
wicked
desire
did
flow
of
the
generall
beginning
of
fayth
,
which
of
it selfe
deserued
not
a
little
praise
,
wee
must
pray
vnto
the
Lord
that
he
will
not
only
open
the
eyes
of
our
minde
but
also
that
hée
will
alwayes
direct
them
,
and
make
them
behold
the
true
marke
.
Wée
must
praye
also
that
he
will
not
onlye
geue
vs
saith
,
but
also
that
hée
will
kepe
the
same
from
all
mirsture
.
22.
But
Iesus
aunswered
and
said
:
ye
wot
not
what
yee
aske
.
Are
yee
able
to
drinke
of
the
cup
that
I
shall
drinke
of
,
and
to
be
baptised
with
the
baptim
,
that
I
am
baptized
with
?
They
said
vnto
him
wee
are
.
But
Iesus
aunswered
and
said
M.
Christe
here
after
a
sort
condemneth
their
ambition
,
by
the
which
they
desired
more
then
became
them
:
and
also
their
foolishe
imagination
of
a
carnall
and
earthlye
kingdome
.
C.
For
in
stede
of
the
heauenly
kingdome
of
Christ
they
had
conceyued
a
vaine
opinion
.
As
touching
the
first
,
that
is
to
say
ambition
,
whosoeuer
,
Ambition
.
being
not
content
with
the
frée
grace
of
God
des●…ereth
to
excell
,
goeth
beyond
his
boundes
,
and
rashlye
intrudeth
himselfe
farther
than
it
doth
become
him
,
the
same
is
vnthanckefull
vnto
God
.
It
is
nowe
to
absurde
and
peruerse
a
thinge
to
measure
the
spirituall
kingdome
of
Christe
according
to
our
fleshly
sence
and
imagination
.
And
truly
,
loke
howe
much
the
more
vaine
speculations
do
please
the
nature
of
man
,
so
much
the
more
they
ought
to
be
auoyded
:
euen
as
wee
see
the
Bookes
of
subtill
deceiuers
to
be
replenished
wyth
such
vaine
and
fayned
imaginacions
.
B.
These
two
Disciples
craued
temporal
dignitye
which
lasteth
but
for
a
time
:
to
whom
a
spirituall
and
euerlastinge
dignity
was
promised
,
but
not
withoute
the
sufferinge
of
persecution
.
For
it
is
not
méete
that
the
seruaunte
shoulde
be
in
better
case
than
the
maister
:
but
it
is
necessarye
that
they
which
will
reigne
with
Christ
that
they
also
dye
with
him
.
Are
ye
able
to
drinke
of
the
cup
that
I
shal
drinke
of
B.
The
Greeke
text
,
for
this
woord
(
cup
)
vnderstandeth
all
manner
of
drinkinge
vessels
,
by
a
more
generall
woorde
.
E.
Nowe
oure
sauiour
Christe
to
the
ende
hee
mighte
reprehende
ambition
,
and
reclayme
his
Disciples
from
a
wicked
desire
,
setteth
before
them
the
crosse
,
and
all
kinde
of
calamitie
which
all
the
children
of
God
must
suffer
:
Affliction
pertayneth
to
all
the
children
of
God.
as
if
he
shoulde
haue
saide
▪
haue
ye
so
much
ease
,
&
are
ye
so
free
from
the
present
warre
,
that
ye
prouide
already
for
the
glorye
of
the
triumphe
?
For
if
they
had
bene
seriouslye
busyed
and
occupied
about
the
exercises
of
thier
calling
,
they
should
neuer
haue
had
this
fond
ymagination
come
in
their
mindes
.
Affliction
is
a
bridle
for
ambition
.
Wherfore
by
this
sentence
our
Sauioure
Christe
commaundeth
them
which
triumph
before
the
victorye
,
to
be
occupied
in
the
exercise
and
busynes
of
godlynes
.
And
certainlye
by
this
bridle
ambition
is
very
wel
stayed
:
because
such
is
our
condition
,
so
longe
as
we
are
pilgrims
in
this
worlde
,
that
it
ought
to
shake
of
all
vayne
delightes
.
We
are
beset
on
euery
side
with
a
thousand
daungers
:
one
while
the
enemy
by
subtill
and
craftye
meanes
setteth
vpon
vs
,
another
while
he
setteth
vpon
vs
by
open
warre
.
Is
not
he
worse
then
mad
,
which
among
so
many
deathes
,
carelesly
pleaseth
and
delighteth
him selfe
in
depainting
out
the
victory
?
The
Lorde
commaundeth
his
Disciples
to
be
certarne
and
sure
of
the
victorye
,
and
to
triumph
in
the
middest
of
death
:
because
otherwise
they
should
not
be
hold
ynough
to
fight
manfully
&
boldlye
:
but
it
is
one
thing
to
prepare
them selues
to
fight
cheerefully
,
and
to
endeuour
them selues
wholly
therunto
,
vpon
hope
of
the
rewarde
set
before
them
,
and
it
is
another
thinge
to
be
vnmindfull
of
the
warre
,
to
forsake
the
enemy
,
to
neglect
all
daunger
▪
and
to
triumph
before
the
victory
,
the
which
should
not
be
loked
for
before
the
battaile
wer
fought
.
Moreouer
this
vntimely
making
of
hast
,
doth
very
much
drawe
men
from
their
vocation
.
For
euen
as
the
more
cowardly
that
a
man
is
in
the
warre
,
the
more
he
seketh
for
the
pray
and
spoyle
:
euen
so
in
the
kingdome
of
Christ
,
none
desire
more
the
superioritie
then
they
which
séeke
to
auoyd
all
laboure
and
payne
.
Our
Sauiour
Christe
therefore
dooth
not
withoute
good
cause
appoynte
those
souldiers
,
their
station
and
abiding
place
which
they
shall
not
passe
,
whose
mindes
are
eleuated
and
puffed
vp
with
vayne
glory
.
But
this
is
the
summe
of
his
wordes
,
2.
Ty●…
that
none
hath
the
crowne
prepared
for
him
,
but
he
which
fighteth
lawfully
:
and
that
none
shal
be
partaker
of
the
life
and
kingdome
of
Christe
,
but
he
which
is
a
partaker
of
his
passion
and
death
.
Rom.
●…
M.
Christ
therfore
asketh
them
,
if
they
could
suffer
the
crosse
and
punishment
which
he
shoulde
suffer
.
For
so
he
meaneth
by
the
drinking
of
the
cup
which
he
should
drinke
of
,
and
by
the
baptising
of
the
baptime
wherewith
hee
shoulde
be
baptized
.
C
For
we
knowe
that
by
Baptisme
the
faythfull
enter
into
the
denying
of
them selues
,
to
the
crucifying
of
the
old
man
,
&
to
the
bering
of
the
crosse
.
But
it
is
to
be
doubted
whether
the
Lord
do
draw
this
word
cup
,
to
the
mistery
of
his
supper
or
no
,
but
because
his
suppper
was
not
then
instituted
&
in
vse
,
it
is
better
to
take
it
more
simply
for
the
measure
of
afflictions
which
the
Lord
appointeth
to
euery
man
.
For
,
because
it
pertaineth
vnto
him
to
lay
vpon
euery
man
his
burthen
as
it
semeth
him
best
,
euen
as
the
goodman
of
the
house
deuideth
equal
portions
amongst
those
that
ar
his
,
therfore
he
is
saide
to
geue
the
cup
to
drinke
.
A.
Wherupon
our
sauiour
Christ
saith
in
another
place
:
O
my
father
,
if
this
cuppe
may
not
passe
from
me
,
Math
●…
except
I
drink
of
the
same
,
thy
wil
be
don
.
Also
he
saith
to
Peter
in
another
place
:
Iohn
.
●…
Shall
I
not
drinke
of
the
cup
which
my
father
hath
geuen
me
?
B.
He
calleth
the
same
also
Baptisme
,
as
we
haue
shewed
alredy
,
for
it
was
euen
as
a
washing
away
of
death
,
&
a
purging
to
euerlasting
life
.
The
same
Metaphor
he
vsed
also
in
another
place
,
Luke
.
●…
as
when
he
said
:
I
must
be
baptised
with
a
Baptime
:
and
howe
am
I
payned
till
it
be
ended
?
B.
But
the
metaphor
of
the
cuppe
in
the
Scriptures
is
often
times
taken
in
both
partes
.
For
certainly
God
hath
measured
to
euery
man
both
aduersitie
and
prosperitie
,
and
he
shal
drinke
his
portion
whether
he
will
or
no.
It
is
taken
in
euill
part
,
as
when
it
is
said
:
Psalm
●…
storme
and
tempest
shal
be
their
portion
to
drinke
.
It
is
taken
in
good
part
,
as
when
it
is
sayde
:
Psalm
.
●…
The
Lorde
is
my
portion
and
my
cup.
C.
Moreouer
in
the
wordes
of
Christe
there
is
not
a
litle
consolation
,
to
mittigate
and
asswage
the
sharpenes
of
the
crosse
,
when
as
Christe
in
the
same
ioyneth
him selfe
vnto
vs
For
what
can
be
more
excellent
then
for
vs
to
haue
all
thinges
common
with
the
sonne
of
God
?
for
so
it
commeth
to
passe
that
those
thinges
which
seme
deadly
vnto
vs
,
do
turn
to
our
saluation
and
life
.
But
he
whiche
desireth
to
be
altogether
frée
from
the
Crosse
,
howe
shall
he
be
counted
among
the
disciples
of
Christ
,
which
refuseth
to
be
subiect
to
his
Baptisme
?
for
this
is
nothing
els
then
to
refuse
to
be
instructed
in
the
first
principles
.
But
nowe
let
vs
learne
so
often
as
we
heare
mention
made
of
Baptisme
,
to
remember
that
we
are
baptised
vpon
this
condition
,
and
to
this
ende
,
that
we
should
willingly
beare
the
crosse
.
A.
For
all
they
which
will
liue
godly
in
Christ
Iesus
must
suffer
persecution
.
They
say
vnto
him
,
we
are
C.
In
that
Iames
and
Iohn
do
so
careleslye
boaste
that
they
are
able
and
ready
to
drinke
of
the
cup
,
their
carnall
confidence
is
perceiued
:
for
when
we
are
out
of
daunger
,
we
thinke
we
can
do
all
thinges
.
These
two
disciples
perswade
them selues
that
they
are
able
to
do
muche
by
their
owne
strength
,
and
that
without
God
,
forgetting
their
owne
imbecilitie
.
But
at
the
length
it
came
to
passe
that
their
rashnes
was
bewrayed
.
For
when
they
sawe
that
the
Lorde
was
apprehended
in
the
garden
,
●…h.
26.
all
fled
awaye
and
lefte
him
alone
.
Notwithstanding
this
was
commendable
in
them
that
they
offered
them selues
readyly
to
beare
the
crosse
.
23.
He
saide
vnto
them
:
ye
shall
drinke
in
deede
of
my
cup
,
and
be
baptised
with
the
Baptime
that
I
am
baptised
with
.
But
to
sit
on
my
righte
hande
and
on
my
lefte
,
is
not
mine
to
geue
:
but
it
shall
chaunce
vnto
them
,
that
it
is
prepared
for
of
my
father
.
He
saide
vnto
them
:
ye
shall
drinke
.
C.
Nowe
he
openeth
vnto
them
and
to
all
other
the
state
and
condition
of
his
kingdome
,
and
sheweth
what
shall
come
to
passe
as
concerning
the
same
,
that
they
mighte
arme
them selues
with
patience
:
because
by
many
tribulations
we
must
enter
into
the
kingdome
of
heauen
.
〈◊〉
.
14.
For
this
is
the
kingdome
of
Christ
:
and
he
which
is
the
head
in
this
kingdome
testifyeth
by
his
example
,
that
the
same
is
necessary
.
He
sayth
my
cup
,
as
if
he
shoulde
saye
,
By
my
example
suffer
persecution
.
Or
els
he
sayth
,
my
cup
,
to
bring
a
consolation
to
them
to
beare
the
crosse
willinglye
:
as
if
he
shoulde
haue
sayde
,
I
am
a
companion
in
the
crosse
with
you
,
and
you
with
me
.
Also
vnder
the
person
of
these
two
men
he
speaketh
vnto
all
his
seruauntes
generallye
.
For
although
many
faythfull
men
do
dye
naturally
,
and
not
a
violent
or
blouddy
death
,
yet
notwithstanding
it
is
common
to
all
men
,
as
S.
Paule
teacheth
,
Rom.
8.
Psalm
.
4.4
.
Rom.
8.
to
be
fashioned
according
to
the
ymage
of
Christe
.
So
that
we
are
all
the
daye
longe
as
shéepe
appoynted
to
be
slayne
.
But
vnder
the
name
of
Crosse
the
Scripture
comprehendeth
all
kinde
of
sorowe
and
affliction
,
as
bondes
,
prisonment
,
scourgings
,
banishment
,
ignominye
,
and
such
like
.
These
two
disciples
were
not
exercised
in
these
thinges
,
which
(
truelye
)
do
tame
the
fleshe
,
and
the
affections
of
the
fleshe
,
and
doo
brydle
sinne
also
.
But
to
sit
on
my
right
hande
,
and
on
my
lefte
,
is
.
A.
What
hee
meaneth
by
these
woords
read
the
one
and
twenty
Verse
goinge
before
.
Is
not
myne
to
geue
C.
By
this
aunswere
our
sauiour
Christ
derogateth
nothing
from
himselfe
,
but
only
sheweth
that
his
father
hath
not
enioyned
vnto
him
this
office
,
that
hée
should
assigne
to
anye
man
his
proper
seate
in
the
kingedome
of
heauen
.
Hée
is
come
trulye
to
bringe
all
those
that
are
his
into
euerlasting
life
:
but
it
is
sufficient
vnto
vs
,
and
wee
ought
there
with
to
be
contente
that
the
inheritance
purchased
with
his
bloud
abydeth
for
vs
For
how
much
one
shall
excell
another
in
glory
it
is
neither
our
partes
to
seeke
,
neyther
was
it
the
will
of
God
that
Christ
should
reueale
the
same
vnto
vs
,
but
woulde
haue
the
same
deferred
euen
vntill
the
last
reuelation
.
Now
let
vs
note
the
purpose
of
Christ
:
for
he
disputeth
not
here
of
his
owne
power
,
but
he
only
sheweth
wherefore
hee
was
sent
of
the
father
,
and
what
is
agreable
to
his
callinge
.
And
therefore
hee
maketh
a
difference
betwene
the
maner
of
teaching
committed
vnto
him
,
and
the
secrete
purpose
of
God
.
Euen
as
when
hée
sayth
in
another
place
,
as
concerning
the
day
of
Iudgemenr
,
Marke
.
13.
But
of
that
day
&
hower
knoweth
no
man
no
not
the
Angels
which
are
in
heauen
,
neyther
the
sonne
himselfe
saue
the
father
only
.
A
very
profitable
admonition
that
wée
might
learne
soberlye
to
be
wyse
,
and
that
wee
might
not
go
about
to
burst
out
into
the
secrete
misteries
of
God
:
and
speciallye
that
wée
should
not
be
to
curious
in
searching
out
the
state
of
the
life
to
come
:
for
it
hath
not
yet
appeared
what
wée
shal
be
,
1.
Iohn
.
3.
neither
shall
it
appeare
vntill
suche
time
as
God
hath
made
vs
like
vnto
himselfe
.
But
it
shall
chaunce
vnto
them
that
it
is
M.
These
two
presumed
to
take
the
prerogatiue
of
glory
vnto
them selues
,
because
they
were
a
kin
vnto
Christ
:
but
Christ
teacheth
that
it
was
not
meete
the
the
glorye
of
the
kingdome
of
Heauen
shoulde
be
geuen
for
that
cause
.
Hée
teacheth
therefore
that
the
glory
of
the
lyfe
to
come
muste
be
loked
for
by
the
onlye
grace
of
the
merciful
God
,
which
choseth
his
electe
without
any
respect
of
workes
or
merits
.
Wherefore
in
the
daye
of
Iudgement
hee
shall
say
,
Matth.
25.
Come
ye
blessed
of
my
father
possesse
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
Ephesi.
1.
And
the
Apostell
Paule
sayth
,
Euen
as
hee
chose
vs
in
himselfe
before
the
foundation
of
the
world
was
layed
.
So
that
we
must
note
that
there
is
not
an
equalitie
appoynted
amonge
the
sonnes
of
God
,
after
that
they
are
receiued
into
the
heauenly
glorye
:
but
that
degree
of
honor
is
promised
to
euery
man
,
to
the
which
they
are
ordeyned
by
the
eternall
counsell
and
purpose
of
God.
24.
And
when
the
ten
hearde
this
,
they
disdayned
at
the
two
brethren
.
And
when
the
ten
heard
this
.
BV.
Truely
sayth
the
holy
Prophete
of
God
,
that
the
heart
of
man
is
wicked
and
inscrutable
.
Ieremy
.
17.
For
we
may
see
euen
in
the
disciples
a
certayne
bottomlesse
pit
of
errors
,
and
that
when
one
vice
is
cut
of
,
another
is
in
his
place
,
yea
,
and
euen
those
things
which
we
thought
cut
of
to
florishe
againe
:
For
euen
nowe
the
Lorde
had
stayed
the
ambition
of
his
two
disciples
:
and
by
and
by
he
is
constrayned
to
driue
the
same
out
of
the
other
ten
disciples
brestes
,
and
not
only
that
,
but
the
pestilent
disease
of
enuye
also
.
M.
For
whereas
the
other
ten
are
saide
to
disdaine
the
twoo
disciples
which
were
brethren
,
it
was
not
because
they
did
hate
this
ambition
,
A.
but
because
they
them selues
also
being
led
by
ambition
,
did
séeke
to
excell
in
the
kingdome
of
Christ
.
M.
So
that
this
disdain
did
arise
of
the
ambition
which
lay
secret
in
their
harts
.
C.
The
Euangelist
Luke
doeth
séeme
to
referre
this
contention
of
the
disciples
vnto
another
time
.
But
whosoeuer
doth
wisely
consider
that
two
and
twenty
Chapter
of
Luke
shall
finde
that
the
words
which
were
spoken
at
diuers
times
,
(
the
order
being
neglected
)
wer
knit
together
.
Therefore
the
contention
for
the
superiority
wherof
Luke
maketh
mention
.
had
his
originall
hereupon
,
because
the
sonnes
of
Zebede
did
couet
to
haue
the
chiefe
seates
in
the
kingdom
of
Christ
.
And
yet
notwithstanding
the
indignation
and
disdaine
of
the
other
ten
was
not
to
be
allowed
:
for
séeing
the
ambition
in
the
two
brethren
was
greuously
reprehended
,
insomuch
that
they
went
away
from
Christ
with
shame
,
what
did
it
hurt
the
other
ten
that
they
had
foolishly
desired
that
which
they
had
not
gotten
?
But
the
Lorde
went
about
by
this
occasion
to
haue
the
disease
which
lurked
in
them
to
be
reuealed
:
for
there
was
not
one
of
them
which
willingly
woulde
geue
place
to
another
,
but
euery
man
in
his
heart
hoped
to
excell
the
rest
:
&
so
it
came
to
passe
that
one
of
them
enuyed
another
,
and
contended
one
with
another
.
Wherfore
if
this
vice
were
in
rusticall
,
rude
,
and
base
men
,
and
if
it
bursted
forth
in
them
vpon
a
light
,
or
almoste
vppon
no
occasion
,
howe
muche
more
ought
we
to
take
héede
when
there
is
sufficient
matter
to
kindle
the
secrete
fyre
?
We
doo
sée
by
experience
howe
ambition
doeth
burne
in
the
greatnes
of
power
and
honour
,
Am●●stra●…
the
〈◊〉
God.
and
it
casteth
out
flames
farre
and
wide
,
were
it
not
that
the
modestie
of
the
spirite
did
restrayne
from
heauen
the
naturall
pride
which
cleaueth
vnto
man
.
M.
We
doo
sée
howe
great
ambition
and
pride
remayned
in
the
sonnes
of
Iacob
,
the
twelue
patriarkes
,
Gene●…
and
how
greuouslye
they
toke
it
to
haue
their
brother
Iosephe
preferred
before
them
.
A.
Let
vs
therefore
so
much
as
wée
may
tourne
our selues
awaye
from
this
pestilent
disease
ambition
.
25.
But
Iesus
called
them
vnto
him
and
saide
:
ye
know
that
the
Princes
of
the
nations
haue
dominion
ouer
them
.
And
they
that
are
great
men
exercise
authority
vppon
them
.
But
Iesus
called
them
vnto
him
M.
Christ
can
in
no
wise
abyde
the
discord
and
disagréement
of
those
that
are
his
:
therefore
hee
calling
his
Apostles
vnto
him
,
cutteth
of
againe
the
roote
and
occasion
of
the
euill
seekinge
to
make
them
all
of
one
minde
.
C.
In
that
hee
calleth
them
vnto
him
to
the
ende
hée
mighte
secretly
reprehende
them
,
wée
gather
that
seinge
they
were
ashamed
of
theyr
desyer
,
that
they
did
not
openlye
complaine
,
but
that
there
was
a
secrete
murmuring
amongest
them
,
and
that
euery
man
priuily
did
preferre
himselfe
before
another
.
Ye
knowe
that
the
Princes
C.
The
Lorde
according
to
his
accustomed
goodnes
and
mercye
dooth
not
altogether
reiecte
and
condemne
the
Disciples
striuing
for
the
superiority
,
but
beareth
with
their
infirmity
so
much
as
might
be
.
The
which
example
Paule
also
commendeth
vnto
vs
sayinge
,
●●m
.
15.
Wée
which
are
strong
ought
to
beare
the
infirmity
of
those
that
are
weake
,
and
not
to
please
our selues
.
But
hee
caryeth
them
from
those
base
thinges
,
to
things
more
excellent
,
takinge
from
them
both
the
error
,
and
affection
also
of
ambition
.
And
the
Disciples
for
their
parte
do
very
wel
harken
to
the
counsell
of
the
Lord
:
that
in
them
also
they
might
haue
an
example
of
perfection
to
follow
,
which
alwayes
alleage
for
their
excuse
the
errors
and
infirmities
of
the
Apostles
.
For
so
doth
the
infirmity
of
the
Apostles
please
some
,
〈◊〉
fall
●…th
the
A●…tles
,
but
●●irse
not
●…th
them
a●…e
.
but
let
also
their
aptnes
to
be
taught
,
and
obedience
please
them
in
like
maner
.
Moreouer
Christ
doth
not
in
this
place
generally
shewe
how
deadlye
and
pestiferous
a
disease
ambition
is
,
but
doth
simplely
admonish
that
there
is
nothing
more
foolish
than
to
contend
for
nothing
.
For
hee
shéeweth
that
there
was
no
superiority
(
which
was
the
cause
of
their
contencion
)
in
his
kingdome
.
They
are
deceiued
therefore
which
extende
this
sayinge
without
exception
to
all
the
godlye
,
when
as
Christ
only
by
the
matter
it selfe
teacheth
that
the
Apostles
were
ridiculous
which
disputed
about
the
degree
and
excellency
of
power
and
honor
in
their
order
:
because
the
office
of
teachinge
to
the
which
they
were
appointed
,
hath
no
affinitye
with
the
Empyres
of
the
worlde
.
Wée
graunt
truly
that
this
doctrine
doth
extende
it selfe
aswell
to
priuate
men
,
as
to
Kinges
and
Magistrates
:
because
no
man
is
worthy
to
be
counted
of
the
flocke
of
Christe
but
hee
which
hath
so
profited
vnder
the
master
of
humillitye
,
that
hee
will
arrogate
nothinge
to
himselfe
,
but
submitteth
himselfe
altogether
to
embrace
brotherly
loue
.
This
is
certainlye
true
:
but
the
purpose
of
Christe
(
as
wee
sayd
before
)
was
to
make
a
difference
betweene
the
spirituall
regimente
of
his
Church
,
and
the
Empyres
of
this
world
,
least
the
Apostles
should
bring
vnto
them selues
Courtlike
graces
.
For
all
men
as
they
are
peerelesse
,
and
are
loued
of
Kinges
,
so
they
come
to
wealth
and
honour
.
But
Christe
hath
put
the
pastors
of
his
Churche
in
aucthoritye
,
Mynisters
of
Christ
.
not
they
which
rule
,
but
they
which
minister
:
B.
as
if
Christ
should
haue
sayd
,
You
which
are
Apostles
are
called
,
that
ye
might
declare
and
shewe
foorth
the
kingdome
of
Heauen
:
this
your
state
and
condition
,
is
not
like
vnto
the
state
of
the
Princes
of
this
worlde
.
Excellent
is
the
dignitye
of
kings
:
but
there
is
a
great
difference
betweene
my
mynisters
and
kinges
Kings
truly
do
serue
neither
ought
they
to
be
of
a
proude
minde
,
but
to
submit
themselues
vnto
the
Lorde
.
But
they
differ
in
condition
of
life
:
boothe
of
them
oughte
to
be
humble
:
but
the
kingdome
must
otherwise
be
gouerned
than
that
spirituall
gouernemente
of
the
Churche
,
A.
of
the
which
you
are
made
ministers
.
C.
And
thus
the
opinion
of
the
Anabaptistes
is
confuted
,
Anabaptistes
which
abolishe
kinges
&
Magistrates
from
the
Church
,
because
Christ
sayth
that
his
Disciples
shall
not
be
like
vnto
them
:
when
as
the
comparison
is
not
here
made
betweene
kinges
&
prophane
men
,
but
betwene
their
duties
.
Moreouer
Christ
had
not
respect
so
much
to
the
persons
of
men
,
as
hée
had
to
the
state
of
the
Church
.
For
it
might
be
that
hée
which
was
Lord
and
ruler
of
a
towne
or
Cittye
,
might
also
for
necessities
sake
,
take
vpon
him
the
office
of
teaching
.
But
the
purpose
of
Christ
was
to
declare
what
the
office
of
the
Apostles
would
beare
,
&
what
was
contrary
to
the
same
.
Question
.
Notwithstandinge
it
maye
be
demaunded
whye
Christ
,
which
appointed
distincte
orders
in
the
Church
taketh
away
in
this
place
all
degrees
.
For
hee
séemeth
so
to
directe
all
men
,
or
at
least
so
to
make
them
equal
,
that
one
of
them
shoulde
not
excell
another
:
wheras
the
reason
of
nature
is
farre
otherwise
.
Ephesi.
4.
And
S.
Paule
describing
the
gouernmente
of
the
Churche
,
doth
so
reherse
diuers
ministeries
,
that
he
maketh
the
dignity
of
the
Apostellship
to
excell
the
office
of
a
pastor
.
1.
Timo.
1.
Titus
.
.2
And
no
doubt
hée
commaundeth
Tymothe
and
Titus
,
by
the
commaundemente
of
God
to
gouerne
others
with
authoritye
.
Wée
aunswere
that
if
euery
thinge
be
wayed
wholy
,
Aunswere
.
we
shall
finde
that
kinges
do
not
rayne
iustlye
and
lawfullye
excepte
they
serue
:
in
this
notwithstandinge
the
Apostolicall
office
differeth
from
woorldlye
gouernment
,
that
Kinges
and
Magistrates
are
not
by
their
seruitude
let
to
rule
and
gouerne
,
or
to
raine
with
great
pompe
and
maiesty
ouer
their
subiectes
and
to
excell
them
.
So
Dauid
,
Ezechias
,
and
others
like
vnto
these
,
being
the
voluntary
seruaunts
of
all
men
,
yet
notwithstanding
they
were
adorned
and
beutifyed
with
the
Scepter
,
with
the
Diademe
,
and
Throne
,
and
with
other
excellent
thinges
appertayning
to
kinges
and
Princes
.
But
the
gouernment
of
the
Church
wil
admit
no
suche
thinge
:
Lordship
pertayneth
not
to
Pastors
.
because
Christe
will
haue
Pastors
to
do
nothinge
els
but
minister
,
and
to
abstaine
altogether
from
Lordship
.
Here
also
wée
must
note
that
hee
speaketh
more
of
the
matter
it selfe
than
of
the
affection
.
Christ
seperateth
his
Apostles
from
the
maner
and
order
of
kinges
,
because
there
is
a
greate
difference
betwene
the
Kingly
state
,
and
the
Apostolical
office
.
Humility
pertayneth
to
all
estates
.
Therefore
seing
it
becommeth
bothe
of
them
to
be
humble
,
the
Apostles
must
alwayes
haue
regarde
and
sée
what
manner
of
gouerninge
of
the
Church
the
Lord
hath
appointed
.
B.
To
be
short
Christ
did
not
here
commaunde
that
there
shoulde
be
no
Kinge
or
Magistrate
(
as
many
falsely
haue
interpreted
this
place
)
but
hée
exhorteth
those
that
are
the
ministers
of
his
woord
to
beware
of
ambition
.
C.
As
touchinge
the
letter
,
Mathew
our
Euangelist
hath
,
They
that
are
greate
men
exercise
authoritye
ouer
them
:
and
Luke
hath
:
They
that
haue
authoritye
are
called
gracious
:
yet
notwithstandinge
all
in
one
sence
:
as
if
hee
should
haue
said
that
Kinges
had
plenty
and
aboundance
of
all
thinges
,
and
that
they
haue
greate
riches
,
insomuche
that
they
may
be
gracious
and
liberall
.
Whervppon
they
are
called
in
the
Hebrewe
tonge
Nediuim
,
Liberall
pertayn●…
kinges
.
of
geuing
liberally
to
all
men
:
because
tribute
is
payed
them
to
no
other
ende
than
to
maintayne
their
honor
.
Certaine
kings
also
of
Egipte
vsurped
this
word
,
and
were
called
Euergetes
,
for
they
delighted
much
to
be
gracious
and
beneficiall
.
And
the
Apostle
Paule
sayde
,
The
Magistrate
is
the
mynister
of
God
for
thy
wealth
.
Rom.
●…
Therefore
the
Magistrates
office
is
to
rule
,
and
in
rulinge
to
do
good
,
namely
to
maintaine
the
innocente
,
and
to
punishe
the
giltye
and
malefactor
.
26.
It
shall
not
be
so
amonge
you
:
But
whosoeuer
will
be
great
among
you
,
let
him
be
your
minister
.
It
shall
not
be
so
amonge
you
,
C.
There
is
no
doubt
but
that
Christ
here
toucheth
the
foolish
imagination
by
the
which
he
saw
his
Apostles
to
be
deceiued
.
You
do
foolishly
(
sayth
hee
)
and
amisse
faine
vnto
your selues
a
kingdome
,
the
which
I
abhorre
.
If
therefore
yee
seeke
to
do
mee
faithfull
seruice
,
yee
must
meditate
and
study
vppon
another
manner
of
matter
,
namely
to
serue
and
loue
one
another
.
Whosoeuer
will
be
great
amonge
you
,
M.
Our
sauiour
Christe
mighte
séeme
here
to
graunt
vnto
his
Apostles
superiority
.
C.
But
hee
speaketh
improperlye
,
commaundinge
him
to
be
a
minister
,
which
would
be
greate
.
For
ambition
will
not
suffer
that
any
man
should
submit
himselfe
to
his
brethren
.
Wée
graunt
truly
that
they
flatter
after
a
seruile
manner
which
aspyre
vnto
honor
,
●…erers
●…claime
thē●…es
seruaun
〈◊〉
when
they
●…ue
to
ho●…re
.
but
their
intent
is
nothing
lesse
than
to
serue
.
But
the
meaninge
and
purpose
of
Christ
is
not
obscure
:
for
,
because
euery
man
is
geuen
to
loue
himselfe
,
hee
pronounceth
that
the
affection
must
be
otherwyse
transposed
:
as
if
hee
should
haue
sayd
,
Let
this
onely
be
your
greatnes
,
excellency
,
and
dignitye
,
to
submitte
your selues
vnto
your
brethren
:
let
this
also
be
your
superioritye
,
to
be
the
seruauntes
of
all
men
.
M.
For
the
greatest
honor
in
the
Church
of
Christ
is
that
euery
man
shoulde
mynister
and
serue
.
Therefore
hée
which
is
called
in
the
Churche
to
be
a
Pastor
and
gouernor
of
the
Church
,
must
know
that
hée
hath
not
obtaynde
a
Lordship
but
the
office
of
a
minister
or
seruaunt
.
Therefore
the
Apostle
Peter
prescribing
to
ministers
the
duties
of
life
,
●…eter
.
5
sayth
:
Raigne
not
as
Lordes
ouer
the
parishes
,
but
see
that
yée
be
an
ensample
to
the
flocke
.
And
the
Apostle
Paule
:
Let
a
man
thus
wise
estéeme
vs
as
the
mynisters
of
Christe
,
●…or
.
4.
and
dispensators
of
the
mysteries
of
God
.
They
therefore
which
are
chosen
to
a
Bishopricke
haue
gotten
the
mynistery
and
office
of
a
seruante
,
●…hip
per●●h
not
to
●…ps
.
not
of
Lordship
,
not
of
superiority
,
not
of
principallity
.
Therefore
Peter
speaking
of
Iudas
sayth
,
●●s
.
1.
Hée
was
numbred
with
vs
,
and
had
obtayned
fellowship
in
this
ministration
.
27.
And
whosoeuer
will
be
chiefe
among
you
,
let
him
be
your
seruaunt
.
And
whoso
will
be
chiefe
amonge
you
A.
This
is
all
one
in
effect
with
the
sentence
goinge
before
.
By
these
woordes
it
is
euidente
and
manifest
that
the
bishop
of
Rome
is
not
of
Christ
,
Pope
is
〈◊〉
deuill
,
●…f
Christ
.
but
of
the
world
,
&
of
the
deuill
the
Prince
of
this
world
.
It
is
a
counterfeyte
humilitye
which
they
faine
,
calling
themselues
seruaunts
of
seruauntes
:
for
indéede
they
testify
that
they
couet
to
be
worshipped
as
the
kinges
of
all
kings
:
but
they
haue
the
Lord
their
iudge
.
28.
Euen
as
the
sonne
of
man
came
,
not
to
be
mynistred
vnto
,
but
to
minister
,
and
to
geue
his
life
a
redemption
for
manye
.
Euen
as
the
sonne
of
man
Bu.
The
Lord
to
his
commaundement
addeth
his
example
to
the
ende
hee
might
the
more
mightely
perswade
.
Wee
must
alwayes
remember
that
the
seruaunt
is
not
greater
than
his
maister
,
Math.
10.
neither
the
disciple
aboue
his
teacher
.
Christ
speaketh
here
as
concerninge
the
time
of
his
abasinge
,
of
the
which
S.
Paule
writeth
thus
:
When
he
was
in
the
shape
of
God
,
hee
thoughte
it
not
robbery
to
be
equall
with
God
.
Neuerthelesse
hee
made
himselfe
of
no
reputacion
,
takinge
on
him
the
shape
of
a
seruaunte
,
and
became
like
vnto
men
,
&
was
found
in
his
apparell
as
a
man
.
Hée
humbled
himselfe
,
Philip.
2.
and
became
obedient
to
death
euen
to
the
death
of
the
Crosse
.
Who
will
refuse
this
condition
seinge
that
wée
haue
the
example
of
our
Lorde
and
maister
?
Hée
behaued
himselfe
no
otherwise
then
it
became
a
seruaunte
,
Rom.
15.
yea
a
seruaunte
of
men
:
for
hee
was
made
the
mynister
of
circumcision
for
the
truth
of
God
to
confirme
the
promises
.
Neyther
did
he
only
declare
himselfe
to
be
a
minister
and
seruaunt
in
death
but
in
the
whole
race
of
his
life
also
.
And
to
geue
his
life
also
a
redemption
for
manye
.
C.
To
the
ende
hée
might
more
plainlye
proue
how
farre
hée
was
from
a
hye
estate
,
he
putteth
them
in
remembraunce
of
his
death
:
as
if
hee
shoulde
saye
,
Because
I
haue
chosen
you
to
be
nexte
vnto
mée
in
honour
,
a
wicked
ambition
doth
inflame
your
hartes
to
rule
:
but
I
,
to
whose
example
yee
oughte
to
frame
your
lyues
,
came
not
to
extoll
my selfe
,
or
to
vsurpe
vnto
mée
any
kingly
maiestye
,
but
I
rather
tooke
vppon
mée
the
ignomynye
of
the
Crosse
,
with
the
base
and
contenned
forme
of
the
fleshe
also
.
Bu.
I
am
truly
the
onely
sonne
of
the
liuing
God
,
by
whom
all
thinges
were
made
,
your
Lord
and
maister
,
the
Prince
of
lyfe
,
and
the
conquerour
of
deathe
,
and
the
power
of
Sathans
kingdome
:
yet
notwithstandinge
I
arrogate
and
take
vnto
mee
no
dignity
.
For
I
came
for
the
commodity
of
all
men
,
and
that
I
mighte
geue
my
lyfe
for
sinners
.
Let
therefore
all
your
counsayles
and
studies
tend
to
this
ende
▪
that
you
seeke
the
healthe
and
profite
of
all
men
,
and
that
you
abase
your selues
to
the
lowest
degrée
.
Philip
2.
Obiection
.
C.
If
anye
man
do
obiecte
that
Christ
was
therfore
exalted
that
before
him
euery
knée
should
bowe
:
Aunswere
.
Wée
may
easly
aunswere
,
that
the
thinge
which
hée
now
speaketh
is
referred
to
the
time
of
his
abaseing
,
as
wee
shewed
a
little
before
.
And
therefore
the
Euangelist
Luke
addeth
that
hee
was
so
conuersaunt
among
them
,
as
though
he
had
bene
a
minister
.
Not
that
hée
was
inferiour
vnto
them
either
in
forme
,
in
name
,
or
in
deede
:
(
for
hée
woulde
be
alwayes
acknowledged
of
them
their
Lord
and
master
)
but
because
he
descended
from
the
throne
of
the
heauenly
glory
to
so
base
an
estate
to
take
their
infirmities
vppon
him
,
&
not
only
theires
but
the
infirmities
of
all
men
.
Moreouer
wée
must
remember
that
there
is
here
a
comparison
made
of
the
more
,
Iohn
.
13.
and
of
the
lesse
,
as
wée
maye
read
in
Iohn
:
where
hée
sayth
thus
,
If
I
your
Lord
and
master
washe
your
féete
,
ye
ought
also
to
wash
one
anothers
féete
.
A
redemption
for
many
E.
The
Gréeke
word
signifyeth
properly
a
price
or
raunsome
by
the
which
captiues
are
deliuered
.
C.
But
the
mencion
of
deathe
(
as
wee
saide
before
)
was
made
to
the
ende
the
Disciples
mighte
be
broughte
from
the
false
imagination
of
an
earthye
kingdome
.
Christ
our
redemption
.
Notwithstandinge
the
force
and
fruit
of
the
same
is
very
aptly
expressed
,
when
that
hee
affirmeth
that
his
life
is
a
price
of
our
redemption
:
Whervppon
it
followeth
that
wee
are
fréelye
reconsiled
into
the
fauoure
of
God
onlye
by
the
raunsome
of
Christes
death
.
E.
The
Apostle
Paule
declareth
what
that
redemption
is
,
Ephesi.
1.
namely
the
remission
of
sinnes
,
In
whom
(
sayth
hee
)
wée
haue
redemption
by
his
bloud
,
Coloss.
1.
euen
the
remission
of
our
sinnes
.
And
in
another
place
:
By
whom
wee
haue
a
redemption
by
hys
bloud
,
euen
the
remission
of
our
sinnes
.
And
the
Apostell
Peter
sayth
:
1.
Peter
.
1.
for
somuch
as
ye
know
how
that
ye
were
not
redemed
with
corruptible
thinges
(
as
siluer
and
golde
)
from
your
vaine
conuersation
,
which
ye
receiued
by
the
tradition
of
the
fathers
:
Popishe
satisfaction
,
by
the
redemption
of
Christ
ouer●…owen
.
but
with
the
precious
bloude
of
Christ
,
as
of
a
lambe
vndefiled
.
C.
So
that
by
this
only
woorde
,
redemption
,
all
that
the
Papistes
bragge
and
prate
of
their
satisfactions
is
ouerthrowne
.
For
those
thinges
which
Christe
affirmeth
here
of
himselfe
cannot
be
true
,
if
wee
be
able
to
bringe
in
and
alleage
anye
other
price
,
or
anye
parte
of
a
price
,
that
hath
bene
payed
for
the
remission
of
sinnes
.
To
be
short
:
seinge
the
Christ
by
his
death
hath
made
vs
a
peculiar
people
vnto
him selfe
,
this
submission
,
whereof
hée
speaketh
here
doth
so
little
derogate
from
his
glorye
,
that
it
doth
rather
much
more
set
forth
the
same
.
For
manye
E.
The
Gréeke
word
doth
some
what
differ
from
the
Lattine
.
The
lattine
texte
hath
,
for
many
:
The
Gréeke
text
,
for
the
multitude
.
C.
But
Christ
here
putteth
,
many
,
not
definitely
for
anye
certaine
number
,
but
for
a
great
nomber
:
because
he
opposeth
or
setteth
himselfe
against
manye
.
Rom.
●…
And
in
this
sence
the
Apostle
Paule
taketh
it
when
hée
sayth
:
For
if
through
the
sinne
of
one
,
many
be
deade
:
much
more
plentious
vpon
many
was
the
grace
of
God
,
and
gifte
by
grace
:
which
was
of
one
man
Iesus
Christ
.
In
the
which
place
Paule
speaketh
not
of
any
certaine
nomber
of
men
,
but
comprehendeth
all
mankinde
.
E.
The
Lorde
also
by
this
place
teacheth
that
those
that
are
his
ought
so
to
be
the
seruaunts
of
all
men
,
that
they
do
not
onely
bestow
all
that
they
haue
,
but
their
life
also
,
if
time
and
occasion
so
requyre
.
Bu.
Not
because
they
are
able
to
make
satisfaction
for
other
mens
sinnes
(
for
that
pertayneth
onelye
to
Christe
)
but
because
they
oughte
so
to
loue
and
desier
the
healthe
&
profite
of
other
men
,
that
they
should
rather
dye
than
forsake
their
callinge
,
by
the
which
they
are
after
a
sort
bound
to
men
.
Iohn
.
●…
For
a
good
Sheepeheard
geueth
his
life
for
his
shéepe
.
Whereuppon
the
Apostle
Paule
writeth
thus
to
the
Corinthians
:
2.
Cor●…
I
will
very
gladly
bestowe
,
and
will
be
bestowed
for
your
soules
,
thoughe
the
more
I
loued
you
,
the
lesse
I
am
loued
againe
.
29.
And
as
they
departed
from
Hiericho
,
much
people
followed
him
.
And
as
they
departed
from
Hiericho
Bu.
The
Lorde
had
saide
before
that
hee
came
to
saue
sinners
.
This
sayinge
hee
nowe
confirmeth
by
a
certaine
benefite
.
teaching
that
the
sauinge
health
and
benefits
of
Christe
are
perceiued
and
apprehended
by
a
true
faith
.
For
therefore
the
faith
of
the
blinde
men
is
depainted
vnto
vs
,
that
thereby
also
wee
mighte
learne
what
our
faith
is
.
Muche
people
followed
.
A.
This
followinge
of
Christ
is
often
tymes
declared
of
the
Euangelist
:
But
the
more
that
the
tyme
of
Christes
glorification
drewe
nere
,
the
more
it
is
certaine
,
that
the
people
followed
hym
.
Whereupon
his
enemys
alytell
before
his
passion
sayd
,
●…n
12.
beholde
all
the
woorlde
goeth
after
hym
.
30.
And
behold
two
blynd
men
sittinge
by
the
way
syde
,
when
they
heard
that
Iesus
passed
by
,
they
cried
saying
:
O
Lorde
thou
sonne
of
Dauid
,
haue
mercy
on
vs
.
And
beholde
two
blynd
men
.
C.
Marke
and
Luke
make
mencion
of
this
same
history
,
euen
as
we
may
gather
by
the
circonstances
whiche
do
very
well
agrée
.
But
the
disagrement
doth
offende
some
,
because
Marke
and
Mathewe
,
say
that
this
myracle
was
shewed
vpon
one
,
or
twoo
blynde
men
,
as
Christ
was
going
out
of
the
Citty
:
But
Luke
saith
it
was
done
before
he
came
into
the
Cittie
:
Further
more
because
Marke
an
Luke
make
mencion
but
of
one
blynd
man
and
our
Euangelist
Mathewe
maketh
mencion
of
two
But
forsomuche
as
this
is
oftentymes
founde
in
the
Euangelistes
,
that
in
one
history
the
one
passeth
ouer
and
omiteth
that
which
is
spoken
and
declared
of
the
other
,
and
again
that
which
twoo
omitte
the
thirde
declareth
,
it
ought
not
to
seme
a
newe
or
vnwonted
thing
in
this
place
.
We
may
truly
thus
coniecture
,
that
when
Christ
drewe
nere
to
the
Citty
,
the
blind
man
cryed
out
:
But
when
that
he
was
not
heard
by
reason
of
the
noyse
,
he
went
and
sate
him
downe
in
the
waye
that
leadeth
out
of
the
towne
,
where
at
the
laste
he
was
called
of
Christ
.
So
that
Luke
the
Euangelist
began
truly
&
orderly
at
the
beginning
,
but
doth
not
prosecute
the
whole
narration
to
the
ende
but
omitteth
the
lodging
of
Christ
in
the
Citty
:
&
the
other
two
Euangelistes
do
onlye
toutche
the
tyme
which
was
nerest
to
the
sheweing
of
the
miracle
,
omittyng
the
beginnyng
.
And
it
is
a
probable
coniecture
,
that
as
our
sauiour
Christe
alwayes
goinge
about
to
trye
the
faith
of
men
,
did
differre
them
for
a
tyme
,
euen
so
at
this
thme
he
sought
to
haue
a
proofe
and
triall
of
this
blynde
man
.
Moreouer
,
of
the
other
doute
(
whether
there
were
two
or
one
)
we
may
easely
be
resolued
:
For
we
do
se
also
in
an
other
place
that
Marke
&
Luke
do
make
mencion
but
of
the
healeling
of
one
Demoniake
,
or
possessed
of
a
deuell
,
Marke
.
5.
Luke
.
8.
Math.
8.
wher
as
Mathewe
saythe
that
two
were
healed
,
euen
as
in
this
place
:
And
yet
for
al
that
they
do
not
disagrée
.
But
rather
wee
may
coniecture
that
by
the
example
of
the
fyrst
which
in
the
beginning
craued
the
grace
and
fauour
of
Christe
,
the
second
was
also
moued
to
com
,
being
in
the
same
necessitye
.
So
that
in
the
beginning
of
the
miracle
(
of
the
whiche
tyme
Marke
&
Luke
make
mencion
)
there
was
but
one
,
but
in
the
ende
(
of
the
whiche
Mathewe
speaketh
)
there
were
twoo
.
Againe
it
may
be
that
Marke
and
Luke
do
make
mencion
but
of
one
,
because
in
that
one
the
power
of
Christ
did
as
muche
appere
as
in
the
restoringe
of
sighte
to
twoo
.
And
certainlye
Marke
doth
seme
to
speake
of
him
whiche
he
best
knewe
for
he
describeth
him
not
only
by
his
owne
name
but
by
the
name
of
his
Father
also
saying
:
Blinde
Bartimaeus
the
sonne
of
Timaeus
sate
by
the
hye
wayes
syde
begginge
.
Marke
10.
Whereupon
it
followeth
that
seing
his
calamity
was
commonly
knowne
to
all
men
,
the
miracle
was
the
more
certaine
and
wonderfull
.
The
reason
why
Mathewe
maketh
mencion
of
both
,
is
,
for
that
he
was
present
at
the
miracle
and
sawe
them
both
restored
to
sighte
.
Sitting
by
the
wayes
syde
.
A.
Namelye
to
begge
as
Marke
and
Luke
make
mencion
of
one
of
them
.
R.
M.
In
that
therfore
the
Iewes
suffered
these
and
suche
other
to
begge
openly
,
it
is
an
argument
that
they
neglected
the
obseruation
of
the
lawe
,
and
gaue
them selues
more
to
the
obseruing
of
ceremonies
.
For
they
had
a
speciall
commaundement
geuen
vnto
them
:
as
appereth
in
the
booke
of
Deutronomy
where
it
is
sayde
:
Deut.
15
Ye
shall
not
suffer
any
to
begge
among
you
.
But
where
faith
is
decayed
,
godlynes
,
&
integritye
can
not
stand
.
Cryed
saying
.
C.
This
crye
was
a
signe
of
an
earnest
affection
.
O
Lord
thou
sonne
of
Dauid
.
C.
We
said
euen
nowe
,
that
but
one
at
the
firste
cryed
,
but
when
another
being
in
the
lyke
necessity
heard
him
crye
for
helpe
,
he
cryed
also
for
the
same
.
But
these
blinde
men
bringe
no
smale
fame
and
honor
vnto
Christ
,
in
crying
to
him
to
haue
mercy
vpon
them
.
For
it
must
nedes
be
that
they
were
persuaded
that
the
helpe
and
remedy
whiche
they
neded
was
in
his
handes
.
Thou
sonne
of
Dauid
.
C.
In
this
the
fayth
of
the
blynd
men
doth
appeare
,
that
they
acknowledge
Iesus
to
be
the
Messias
:
for
the
Iewes
knew
that
the
Messias
should
come
of
Dauid
.
They
flée
therfore
for
helpe
vnto
Christ
,
not
only
as
to
a
Prophete
,
but
as
to
the
only
author
of
helth
which
was
promised
of
God
.
Euen
so
ought
we
to
thinke
of
Christ
,
&
to
iudge
of
hym
accordyng
to
the
Scriptures
,
and
not
according
to
our
owne
Imaginations
.
31.
And
the
people
rebuked
them
,
because
they
should
hold
their
peace
.
But
they
cried
the
more
,
saying
:
haue
mercy
on
vs
O
Lorde
thou
sonne
of
Dauid
.
And
the
people
rebuked
them
.
C.
The
people
rebuked
the
blinde
men
,
eyther
because
they
thought
it
vnsemelye
for
beggers
to
set
Christ
a
worke
,
as
though
it
were
againste
his
glory
to
haue
to
doe
with
men
of
so
base
estate
:
ether
because
they
thought
that
they
woulde
craue
an
almes
at
the
handes
of
Christ
which
they
counted
very
filthy
:
other
because
they
sawe
that
Iesus
had
no
respecte
to
their
crye
to
geue
any
answer
,
thinking
theyr
exclamation
to
be
troublesom
vnto
hym
,
(
when
as
he
rather
of
purpose
fained
as
though
he
had
no
regarde
to
their
crye
because
ye
might
haue
the
more
tryall
of
their
fayth
&
perseuerance
in
prayer
:
)
or
els
because
som
among
the
people
were
offended
for
that
they
called
hym
Christ
the
sonne
of
Dauid
:
by
the
which
wordes
they
confessed
hym
to
be
the
Messias
promised
in
the
Prophets
.
But
it
is
here
to
be
merueyled
at
,
that
the
Disciples
of
Christ
which
followed
him
for
deuty
and
reuerence
sake
,
would
suffer
these
miserable
ones
to
be
driuen
from
the
grace
and
fauore
of
Christ
,
&
would
seke
them selues
also
so
muche
as
in
them
laye
to
stoppe
the
waye
&
passage
whereby
his
vertue
might
appeare
.
But
this
commeth
oftentimes
to
passe
that
the
greater
parte
of
men
whiche
professe
the
name
of
Christe
,
do
rather
staye
vs
from
comming
to
Christ
,
than
call
vs
to
hym
.
If
Sathan
went
about
by
godly
and
simple
men
,
whome
zeale
and
religion
persuaded
to
followe
Christ
,
to
stoppe
the
waye
against
these
blinde
men
of
comming
to
Christe
,
howe
much
more
will
he
bringe
that
thinge
to
passe
by
hipocrits
and
vngodly
men
,
if
we
take
not
great
hede
vnto
our selues
?
Th●●
Sath●●●…teth
,
〈◊〉
ought
〈◊〉
pray
.
We
haue
nede
therefore
of
constancy
whiche
may
put
awaye
all
impediments
:
Yea
the
more
stomblinge
blockes
that
Sathan
dothe
caste
in
oure
waye
,
the
more
we
haue
occasion
to
praye
,
euen
as
wee
sée
that
the
blinde
men
,
the
more
they
were
stayed
,
the
more
they
cryed
.
For
it
followeth
.
A
〈◊〉
fayth
,
●…tion
●…firme
.
But
they
cried
the
more
saying
.
C.
They
perseuere
and
abyde
howsoeuer
the
multitude
forbid
them
:
they
had
therfore
a
constante
faith
whiche
neuer
quayleth
in
temptations
.
Yea
when
they
knewe
that
theire
wordes
were
odiouse
in
the
eares
of
some
,
yet
notwithstanding
a
feruent
desyre
ouercame
feare
,
in
somuche
that
they
cryed
with
the
greater
vehemencye
.
Thou
son
of
Dauid
haue
mercy
on
vs
.
Euen
so
we
must
striue
against
all
stayes
and
lets
,
and
manfully
resist
them
,
neyther
muste
we
make
an
ende
vntill
wee
haue
ouercome
them
.
Pra●…
tyme
〈◊〉
B.
So
shal
euery
man
them
also
by
trew
&
earnest
prayer
cal
for
the
mercy
of
the
Lord
,
when
he
being
oppressed
with
the
like
necessitye
feeleth
howe
much
he
standeth
in
nede
of
helpe
32.
And
Iesus
stoode
stil
,
and
called
them
and
said
:
what
will
ye
that
I
shall
doe
to
you
?
And
Iesus
stoode
still
.
A.
The
Euangeliste
Marke
speakinge
of
one
of
them
only
wrighteth
thus
:
And
Iesus
stoode
still
and
commaunded
him
to
be
called
,
Mar●…
and
they
called
hym
that
was
blind
sayinge
vnto
him
.
Arise
,
be
of
good
chere
he
calleth
thee
:
and
he
threwe
awaye
his
cloake
,
and
arose
,
and
came
to
Iesus
.
Therefore
the
Apostles
do
obey
the
commaundement
of
the
Lorde
,
they
cal
him
that
was
blinde
,
and
incourage
him
to
hope
well
saiyng
:
Be
of
good
chere
,
aryse
,
Iesus
calleth
thee
,
whose
helpe
thou
crauest
with
so
loude
a
voyce
.
By
the
which
woordes
the
blinde
man
conceyued
such
a
hope
,
that
he
casting
asyde
his
cloake
,
by
the
which
he
was
defended
from
coulde
,
ran
to
Iesus
.
In
the
which
wee
must
consider
the
cherefulnes
of
this
blinde
man
,
and
diligently
note
the
same
.
So
often
as
wee
are
called
vnto
Christe
,
wee
neyther
cast
of
oure
cloake
,
neyther
do
we
leape
for
Ioye
,
nor
runne
to
him
,
but
doe
rather
tourne
our
backes
,
differ
the
time
,
stande
still
,
make
excuse
,
wallowe
still
in
darkenes
,
and
hadde
rather
in
oure
fylthy
cloake
to
begge
an
Almes
of
this
worlde
then
to
receyue
the
blessed
light
of
Iesus
,
whiche
comprehendeth
the
whole
state
of
felicity
.
If
he
cast
awaye
his
clocke
for
Ioye
of
his
corporall
sight
,
what
oughte
wee
not
to
caste
of
to
receyue
&
possesse
Christe
the
moste
comfortable
and
blessed
lighte
?
What
will
ye
that
I
shall
do
.
M.
Christe
was
not
ignoraunte
of
their
demaunde
,
but
because
it
was
not
knowen
vnto
the
people
,
that
they
craued
so
greate
a
thynge
,
somuche
excellinge
humaine
power
,
thinkinge
rather
that
they
desired
som
almes
at
his
handes
,
he
therfore
asketh
them
what
they
would
haue
,
to
the
ende
they
mighte
make
open
declaration
of
the
same
,
that
is
,
howe
greate
faythe
and
truste
they
hadde
in
hym
,
whose
helpe
they
desyered
wyth
so
greate
a
crye
.
For
in
the
qualitye
and
largenes
of
the
petition
,
the
qualitye
and
largenes
of
theire
faythe
appered
also
.
C.
He
doth
therefore
verye
frendlye
and
courteouslye
demaunde
what
they
desyere
to
haue
donne
vnto
them
:
because
he
was
determined
to
graunt
theyre
petitions
.
For
there
is
no
doubte
,
but
that
by
the
speciall
motion
of
the
spirite
they
made
their
petitions
vnto
hym
:
because
,
as
the
Lorde
will
not
haue
all
men
to
escape
theire
corporall
diseases
,
so
also
he
will
not
suffer
them
to
praye
.
There
is
a
rule
prescribed
vnto
vs
,
what
,
howe
,
and
to
what
ende
,
wee
shoulde
craue
anye
thynge
at
the
handes
of
God
:
from
the
which
rule
we
maye
not
decline
,
except
the
Lord
by
the
secrete
motion
of
his
spirite
doe
make
vs
to
wishe
for
some
speciall
thinge
:
which
commeth
verye
syldome
to
passe
.
But
Christe
(
as
it
was
sayde
euen
nowe
)
asketh
them
what
they
would
haue
,
not
so
muche
for
theyr
own
sakes
,
as
for
the
people
that
stood
by
For
we
doe
see
howe
the
worlde
deuoureth
the
benefites
of
God
without
sence
,
excepte
they
bee
styrred
vp
by
prouocations
.
Therefore
Christe
by
his
voyce
maketh
the
people
standinge
by
to
geue
hede
vnto
the
miracle
,
euen
as
hereafter
he
did
by
a
visible
signe
,
when
by
touchinge
he
opened
their
eyes
.
33.
They
sayd
vnto
hym
:
Lord
,
that
our
eyes
may
be
opened
.
A.
The
Euangelist
Marke
saith
that
Bartimaeus
,
made
answer
,
saying
,
Lord
that
I
may
receiue
my
sighte
:
Vsynge
the
Chalde
woorde
Rabboni
,
for
the
whiche
the
Hebrewes
haue
Rab.
or
Rabbi
,
that
is
to
say
Lorde
.
34.
So
Iesus
had
compassion
on
them
,
and
touched
their
eyes
,
and
immediatlye
their
eyes
receiued
sight
.
And
they
followed
hym
.
Iesus
had
compassion
on
them
.
A.
These
blind
men
craued
the
mercy
of
Christ
to
helpe
their
miserye
,
as
appeareth
in
the
thirty
verse
going
before
,
and
now
the
Euangelist
sheweth
that
Christ
was
not
only
led
by
his
free
grace
&
goodnes
to
heale
them
,
but
also
by
the
compassion
that
he
had
of
their
misery
.
As
concerning
this
compassion
reade
the
ninth
chapter
going
before
.
And
touched
their
eyes
.
A.
Marke
saith
that
Christe
added
farther
sayinge
,
Get
thee
hence
thy
faith
hath
made
thee
safe
.
And
Luke
hath
,
receiue
thy
syghte
thy
faith
hath
saued
thée
.
C.
Where
,
Mar.
10.
Luk.
18.
by
the
name
of
fayth
,
not
only
the
sure
trust
of
the
recoueringe
of
their
sighte
is
vnderstood
,
but
also
a
farther
persuasion
,
namely
,
that
Iesus
was
the
Messias
promised
of
God
.
For
the
blynde
man
did
not
rashely
or
without
good
consideration
,
adde
vnto
Christe
the
name
of
the
sonne
of
Dauid
,
Christ
ascribeth
the
receiuing
of
the
syghte
to
the
faythe
of
the
blynde
men
:
because
although
the
power
&
glory
of
Christ
doth
pearce
euen
to
the
vnbeleuing
somtimes
yet
notwithstandinge
no
man
doth
truely
and
profitably
enioy
his
benefits
,
Infidels
haue
no
profite
by
gods-benefites
.
but
he
which
by
Faythe
apprehendeth
the
same
yea
to
the
vnbeleuing
the
vse
of
Gods
gyftes
is
so
farre
from
doing
them
good
,
that
it
is
very
hurteful
vnto
them
.
Wherfore
the
health
of
the
Christ
speaketh
here
,
is
not
restrained
to
the
externall
health
,
but
it
comprehendeth
a
whole
and
safe
mynde
also
:
as
if
Christ
should
haue
saide
that
the
blind
man
obtained
by
fayth
his
desyere
at
the
merciful
handes
of
God.
Iustification
commeth
by
faith
.
Wherefore
if
God
bestoed
his
grace
vppon
the
blynde
man
for
his
fayth
,
it
followeth
that
Iustification
commeth
by
fayth
.
And
by
and
by
they
receyued
theire
sighte
Bu.
In
that
that
they
receiue
their
sight
so
soone
,
the
power
and
great
verte
we
of
Christe
is
declared
.
And
they
followed
him
.
C.
This
is
a
signe
of
greate
thankefulnes
that
the
blinde
men
woulde
wayte
vppon
Christe
.
And
although
it
be
vncertayne
whether
they
continued
with
him
anye
long
time
or
no
,
yet
notwithstandyng
it
was
a
great
argument
of
their
thankefulnes
that
they
followed
Christ
to
sett
forth
his
grace
and
power
,
thoughe
but
for
a
time
.
The
Euangelist
Luke
hath
.
And
they
followed
hym
glorifying
God
For
to
this
ende
we
are
illuminated
of
Christ
,
that
wee
should
followe
him
the
true
lighte
and
the
author
of
the
same
.
A.
And
certainly
so
many
as
haue
truly
●…el●…e
the
redemption
of
Christe
,
they
can
not
chose
but
followe
their
Sauior
,
and
glorify
God
in
all
thinges
,
which
by
his
only
grace
hath
brought
them
therevnto
.
C.
Luke
also
addeth
that
the
people
gaue
the
glory
vnto
God
,
which
maketh
not
a
littel
to
proue
the
certainty
of
the
miracle
.
The
xxi
.
Chapter
.
AND
when
they
drewe
nie
to
Hierusalem
and
were
com
to
Bethphage
,
vnto
mount
Oliuete
:
then
sent
Iesus
twoo
of
his
Disciples
.
And
,
when
they
drew
nye
to
Hierusalem
.
Bu.
Hytherto
oure
Euangeliste
Matthewe
hath
described
:
What
the
Lorde
dyd
in
Galilee
,
and
in
his
Iorneye
commyng
from
Galile
to
Hierusalem
:
and
now
he
declareth
what
he
did
in
that
holye
and
kingly
City
it self
.
And
the
nerer
that
he
approched
to
his
death
&
crosse
,
the
more
liuelye
he
declareth
his
power
,
vertue
,
and
strengthe
.
For
nowe
he
entring
into
that
holy
Citty
with
a
newe
and
ease
kynde
of
pompe
declareth
him selfe
to
be
the
promised
king
and
deliuerer
,
which
the
Israelits
had
long
looked
for
.
C.
Oure
sauiour
Christe
therfore
dothe
not
sende
his
Disciples
for
an
Asse
,
because
he
was
werye
of
his
Iorney
,
but
to
an
other
ende
and
purpose
.
For
seynge
the
tyme
of
his
deathe
was
at
hande
,
he
mente
to
shewe
after
a
solemne
maner
what
the
nature
of
hys
Kyngdome
was
.
The
whiche
thynge
treuly
he
begane
to
doe
euen
from
the
tyme
of
his
Baptisme
:
but
this
shewe
remaineth
for
hym
to
sette
for
the
euen
in
the
ende
of
his
callynge
:
and
(
if
a
man
mighte
so
speake
)
it
was
the
laste
pageante
he
hadde
to
playe
.
For
why
did
he
hetherto
abstayne
from
the
name
of
a
Kynge
,
and
nowe
geueth
libertye
to
haue
hymselfe
proclaymed
a
Kynge
,
but
onely
because
he
was
not
farre
from
the
ende
of
his
race
?
Therefore
when
his
Assention
into
heauen
was
at
hande
,
he
woulde
haue
his
Kyngdome
openly
proclaymed
in
earthe
.
This
hadde
bene
a
foolishe
kynde
of
pompe
and
verye
ridiculouse
,
hadde
it
not
bene
that
Zachary
hadde
before
Prophesyed
of
the
same
.
To
the
ende
Christe
mighte
take
vnto
hym selfe
the
honor
of
a
Kynge
,
he
entereth
into
Hierusalem
rydynge
vppon
an
Asse
,
a
worthye
pompe
in
deede
to
declare
a
Kynge
.
Moreouer
the
beaste
which
he
rode
vppon
was
not
so
rude
and
base
as
the
forniture
that
belongeth
vnto
it
was
:
For
the
Disciples
for
wante
of
a
saddell
were
fayne
to
laye
theyre
clothes
vppon
the
Asses
backe
:
which
was
a
token
of
greate
pouertye
and
nedines
.
We
graunt
that
he
wanted
no
waytinge
men
,
for
a
greate
multitude
followed
hym
:
But
what
surely
suche
as
came
oute
of
poore
villages
in
the
waye
as
he
wente
.
Ioyfull
shoutes
and
cryes
are
made
:
but
of
whome
?
surelye
of
poore
men
,
and
the
contemned
sorte
of
the
people
.
Therfore
he
might
seme
to
do
all
that
he
could
to
make
hymselfe
a
Iestinge
stocke
to
all
men
.
●●st
ry●…●…f
christ
●…ou
for
●●●es
.
But
because
there
were
twoo
thinges
adioyned
vnto
hym
to
bee
done
,
namely
to
shew
som
document
or
example
of
his
kyngdome
,
and
to
teache
that
it
was
not
like
vnto
terrene
or
earthlye
Empyres
,
he
vsed
this
base
estat
in
ryding
to
Hierusalem
.
Howbeit
this
also
mighte
peraduenture
seeme
vnsauory
,
and
without
reason
,
were
it
not
that
God
had
longe
before
witnessed
the
same
by
his
Prophete
,
namely
,
that
his
Kynge
which
shoulde
come
to
restore
saluation
to
his
people
,
shoulde
ryde
after
the
maner
that
oure
Euangelist
maketh
mencion
here
.
Therefore
leaste
the
contemptible
and
base
estate
of
Christe
doe
hinder
vs
from
the
beholding
,
in
this
spectacle
,
the
spirituall
Kingdome
of
Christe
,
let
vs
laye
before
oure
eyes
the
worde
of
the
Lorde
by
the
mouth
of
his
Prophete
,
by
the
which
God
,
vnder
that
deformitye
of
a
beggar
,
doth
more
beautify
his
son
,
than
if
he
should
shyne
in
all
the
maiesticall
robes
of
a
King
.
Without
this
sauce
,
this
history
will
neuer
be
sauory
or
pleasuant
vnto
vs
.
Wherefore
the
woordes
of
our
Euangelist
Mathewe
are
of
great
force
,
when
he
saith
that
in
this
,
the
saying
of
the
Prophete
is
fulfilled
:
because
,
he
seing
that
men
which
are
to
much
addicted
vnto
pompe
and
glorious
shewes
,
could
not
by
the
naturall
sence
and
vnderstanding
of
the
fleshe
gather
any
profit
by
the
history
,
bringeth
them
from
the
bare
beholding
of
the
thing
,
to
the
consideration
of
the
Prophesy
,
as
we
shal
heare
anon
.
And
were
come
to
Beth.
M.
This
Bethphage
was
a
litle
village
at
the
bottome
or
foote
of
the
mounte
of
Oliues
,
which
was
nere
to
the
Citty
of
Hierusalem
,
being
distant
from
the
same
not
aboue
two
myles
as
we
may
reade
in
the
first
chapter
of
the
Actes
.
〈◊〉
l.
He
sent
two
of
his
Disciples
.
A.
What
the
names
of
these
twoo
Disciples
were
,
none
of
the
Euangelistes
make
mencion
.
2.
Saying
vnto
them
:
Go
into
the
town
that
lyeth
oueragainst
you
,
&
anon
,
ye
shall
fynde
an
Asse
bounde
,
and
a
coulte
wyth
her
:
loose
them
and
bringe
them
vnto
me
.
Go
into
the
towne
that
lyeth
.
M.
Some
very
fondly
haue
expounded
this
place
,
sayinge
that
by
this
towne
he
ment
the
Citty
Hierusalem
:
the
which
Citty
(
say
they
)
he
called
a
towne
in
contempte
.
C.
But
the
woords
of
Christ
ought
to
be
vnderstode
of
some
village
that
was
in
the
Subarbes
,
beinge
suche
a
one
as
we
see
commonly
adioyninge
to
Citties
in
the
which
they
vsed
asses
for
cariage
betwen
the
Citty
and
the
towne
.
Again
it
may
be
that
Bethanye
or
some
other
suche
towne
laye
so
betwene
Bethphage
and
Hierusalem
,
that
they
which
were
at
Bethphage
could
not
sée
Hierusalem
.
That
lyeth
ouer
against
you
.
A.
That
is
,
which
lyeth
righte
before
your
face
.
He
sheweth
them
a
place
which
was
in
their
sighte
,
which
could
not
be
Hierusalem
by
reason
of
the
hill
which
laye
betwene
.
For
Bethphage
stoode
of
one
syde
of
the
hill
,
and
Hierusalem
on
the
other
.
And
anon
ye
shal
fynde
an
Asse
.
C.
Seinge
that
Christ
was
so
nere
the
Citty
,
it
can
not
be
thought
that
he
sent
for
the
Asse
to
ease
hym
of
his
Iorney
:
(
for
it
had
bene
a
smale
matter
to
walke
that
two
miles
on
foote
)
but
euen
as
kinges
ascende
and
syt
in
theyre
charriots
,
because
they
will
be
sene
,
euen
so
the
lorde
ment
to
be
sene
of
all
men
,
and
by
som
token
to
seme
to
allowe
the
cryes
and
shoutes
of
those
that
followed
him
,
leaste
they
shoulde
thinke
that
it
was
done
agaynst
his
will
,
and
that
withoute
his
consente
they
attributed
vnto
him
the
honour
of
a
kinge
.
M.
Hée
which
was
Lord
of
all
men
,
and
of
all
thinges
ells
,
2.
Cor.
8.
borroweth
a
poore
mans
beast
to
ryde
vppon
,
and
hath
nothinge
of
his
owne
:
beinge
made
poore
for
our
sakes
althoughe
hee
were
the
richest
of
all
.
C.
And
least
anye
thinge
shoulde
staye
the
Disciples
from
fulfillinge
his
will
and
commaundement
,
the
Lorde
doth
preuent
certaine
doubts
which
might
aryse
in
their
myndes
.
And
firste
of
all
he
declayeth
that
he
sendeth
them
not
by
chaunce
when
he
saith
that
euen
in
the
enteraunce
into
the
towne
they
shall
fynde
an
Asse
with
her
coulte
.
M.
A
wonderfull
foreknowledge
treulye
it
was
,
which
beinge
absente
coulde
tel
where
and
what
maner
of
Asse
it
was
,
that
he
shoulde
occupy
.
The
lyke
of
this
wee
reade
in
the
Gospell
after
sainct
Ihon
,
where
it
is
thus
written
.
Nathanaell
sayth
vnto
him
:
whence
knowest
thou
me
?
Ihon.
1.
Iesus
aunswered
and
saide
vnto
hym
:
Before
that
Philip
called
thee
,
when
thou
wast
vnder
the
figge
trée
,
I
sawe
thee
.
C.
Furthermore
he
saith
that
no
man
shall
deny
them
the
asse
,
but
wil
suffer
them
to
lead
it
awaye
.
For
it
followeth
.
3.
And
if
any
man
saye
ought
vnto
you
,
say
ye
,
Mar.
11.
Luke
.
19.
the
Lorde
hath
nede
of
them
:
and
straytewaye
he
will
let
them
go
.
And
if
any
man
saye
.
B.
The
Euangelists
Marke
and
Luke
adde
to
this
,
sayinge
,
Why
do
ye
so
,
why
doe
ye
louse
hym
?
Thus
shall
ye
saye
vnto
hym
,
the
Lorde
hath
néede
thereof
.
C.
By
this
meanes
the
Lorde
declared
a
notable
argument
and
proofe
of
his
Godhead
:
For
to
know
a
thinge
not
presente
,
and
to
bende
the
harts
of
men
to
agree
to
his
will
,
belongeth
vnto
God
and
not
to
a
mortal
man
.
For
although
it
might
be
that
the
owner
of
the
Asse
hauinge
a
good
opinion
of
Christe
mighte
graunte
willinglye
the
loue
of
the
same
:
Yet
notwithstanding
to
knowe
and
foreshewe
whether
he
wer
at
home
or
no
,
to
describe
the
Asse
so
nerely
,
and
to
knowe
whether
he
woulde
credit
his
Disciples
comming
as
strangers
,
it
was
not
in
the
power
of
a
mortall
man
.
B.
By
these
thinges
therfore
he
went
about
to
reueale
and
make
manifeste
his
power
and
Deity
to
his
Apostells
,
leaste
afterwarde
they
shoulde
doubte
or
dispayre
of
the
same
when
they
shoulde
sée
him
hange
on
the
crosse
with
synners
.
Saye
ye
the
Lorde
hath
nede
of
them
.
M.
The
Lorde
sought
not
to
take
away
any
mans
cattell
,
althoughe
he
were
the
Lorde
of
all
creatures
,
but
firste
shewed
his
necessity
,
and
then
with
their
consent
led
and
toke
them
awaye
.
And
straite
waye
he
will
let
them
go
.
Some
translations
haue
.
And
he
letteth
them
go
:
But
it
is
better
to
read
it
in
the
futer
tence
,
than
in
the
present
tence
.
4.
All
this
was
done
,
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophete
,
saying
.
All
this
was
don
.
M.
The
Euangelist
here
sheweth
a
reason
,
why
Christe
commaunded
the
Asse
to
be
brought
,
that
he
●…ittinge
vpon
the
same
mighte
ryde
into
Hierusalem
:
namely
that
those
thinges
which
were
spoken
of
before
by
Zacharias
the
Prophete
might
be
fulfilled
.
Iohn
●●
Zach
●…
And
the
Euangelist
Ihon
alleageth
the
same
place
,
to
the
same
ende
and
purpose
sayinge
:
And
Iesus
gate
a
young
Asse
,
and
sate
thereon
,
as
it
is
written
▪
Feare
not
daughter
of
Sion
,
beholde
thy
Kyng
commeth
on
an
Asses
coulte
.
Moreouer
the
Euangelist
brought
in
this
place
of
Scripture
,
to
the
ende
we
might
sée
that
Christ
came
not
because
we
had
deserued
his
comminge
,
Wee
〈◊〉
not
the
●…mig
o●…
Chris●●●…rituall
but
because
he
would
performe
and
fulfill
the
treuth
of
God
:
For
asmuche
as
he
was
promised
long
before
were
.
It
was
necessary
therfore
that
this
portion
of
Scripture
shuld
be
fulfilled
in
Christ
,
because
it
was
appointed
by
God
that
before
his
passion
he
shoulde
ryde
into
Hierusalem
vpon
an
Asse
.
And
it
was
therfore
foreshewed
by
the
holye
Ghoste
,
because
it
shoulde
com
to
passe
:
&
it
should
come
to
passe
because
it
was
so
appointed
by
the
eternall
decree
and
purpose
of
God
:
and
it
was
appointed
by
God
,
because
it
semed
vnto
him
good
by
that
meanes
to
set
forthe
the
quality
&
quantitye
of
his
Kyngdome
.
The
quality
,
because
it
shoulde
be
full
of
righteousnes
,
sauing
healthe
,
peace
,
and
humility
:
The
〈◊〉
and
〈◊〉
of
Cr●…
kyngd●…
the
quantity
,
because
it
shoulde
be
ample
,
large
and
full
of
power
.
5.
Tel
ye
the
daughter
of
Sion
:
behold
thy
Kinge
commeth
vnto
thee
meke
,
sitting
vpon
an
Asse
,
and
a
coulte
,
the
foale
of
an
Asse
vsed
to
the
Yoake
.
Tell
ye
the
daughter
of
Sion
.
E.
This
testimonye
of
Scripture
is
taken
out
of
the
ninthe
chapter
of
the
prophesye
of
Zacharye
,
Zach
●…
howbeit
the
Euangeliste
dothe
not
agrée
with
the
Hebrewe
texste
neyther
with
the
thrée
score
and
tene
interpretors
.
L.
For
firste
of
all
wee
must
note
that
the
Euangelistes
had
no
speciall
regarde
to
cite
euerye
woorde
of
the
Prophetes
but
counted
it
sufficient
to
alleage
theire
meaninge
,
and
manifestlye
to
declare
that
those
things
wherof
they
prophesyed
were
fulfylled
,
and
that
speciallye
to
this
ende
they
mighte
geue
vs
occasion
to
searche
the
Scripture
,
to
se
what
they
had
omitted
,
and
how
that
nothinge
was
prophesyed
of
before
by
the
Prophetes
whiche
was
not
fulfylled
.
This
place
therfore
of
the
Prophete
Zachary
,
accordinge
to
the
Hebrewe
texte
is
thus
written
:
Reioyce
thou
greatelye
,
O
daughter
Sion
,
be
glad
O
daughter
Hierusalem
.
For
lo
thy
thy
Kynge
commeth
vnto
thée
,
euen
the
righteouse
,
and
Sauiour
.
Lowlye
and
simple
is
he
,
he
rydeth
vpon
an
Asse
and
vppon
the
foale
of
an
Asse
.
For
these
wordes
of
the
Euangeliste
Tell
ye
the
daughter
of
Sion
,
are
not
in
Zachary
,
as
touching
the
very
worde
:
yet
notwithstandinge
the
Euangeliste
verye
conninglye
and
aptly
transferreth
that
to
all
the
godly
teachers
,
which
God
commanded
one
Prophete
onely
to
testify
.
For
this
was
the
onelye
hope
,
〈◊〉
confort
●…he
faithful
by
the
which
the
sonnes
of
God
ought
to
erecte
and
conforte
themselues
,
namelye
that
the
Redemer
at
the
lenghte
shoulde
com
.
And
therefore
the
Prophete
teacheth
that
full
and
sufficient
matter
of
Ioye
is
brought
vnto
the
faythful
by
the
comminge
of
Christe
.
For
seing
that
God
canne
no
otherwyse
be
fauorable
vnto
them
than
by
the
meane
of
a
Mediator
,
who
delyuereth
those
that
are
his
from
all
euell
:
What
thynge
can
there
be
without
hym
whiche
can
exhillerate
and
make
glad
the
harts
of
men
,
who
are
drowned
in
theire
synnes
,
and
oppressed
with
manye
miseries
?
And
euen
as
it
is
necessarie
,
Christe
beinge
absent
,
that
wee
bee
sorowfull
and
heauy
,
euen
so
againe
the
Prophete
admonisheth
the
faythfull
that
there
is
good
cause
why
they
shoulde
reioyce
when
a
Redemer
is
com
vnto
them
.
C
This
therefore
is
an
exhortation
to
Prophetes
&
Preachers
,
to
declare
these
glad
tydings
to
the
Churche
of
Israell
:
for
by
the
name
of
sonnes
the
Prophets
did
call
as
well
the
Cittyes
them selues
,
as
the
Cittizenes
that
dwelte
in
them
.
For
so
often
as
wee
heare
the
Lorde
speakynge
,
let
all
Prophetes
.
Apostels
,
and
Pastors
knowe
that
they
are
commaunded
to
speake
in
the
name
of
the
Lorde
and
to
declare
theire
Imbassage
.
Tell
ye
(
sayth
he
)
the
daughter
of
Sion
.
He
commaundeth
therefore
his
Ministers
to
speake
vnto
the
congregation
of
Saincts
and
to
the
Churche
of
Hierusalem
,
and
to
declare
vnto
them
the
commynge
of
theyre
Christ
.
The
daughter
of
Sion
,
and
the
daughter
of
Hierusalem
,
are
bothe
putt
for
the
Churche
whiche
was
at
Hierusalem
.
For
Syon
was
a
parte
of
the
Cittye
.
The
Euangeliste
beinge
content●…
that
he
had
shewed
the
place
of
the
Prophete
,
exhorteth
the
Ministers
of
the
Churche
to
declare
that
the
Prophesy
of
the
Prophete
as
concernynge
the
Messias
is
fulfylled
,
when
they
sée
Iesus
syttynge
on
an
Asse
to
enter
into
Hierusalem
,
as
it
was
Prophesyed
before
.
Beholde
.
E.
By
this
woorde
he
goeth
about
as
one
hauynge
som
greate
and
waightye
matter
to
speake
of
,
to
awake
vs
from
sleepe
,
and
infydellitye
,
to
the
ende
wee
mighte
with
the
greater
Ioye
receyue
this
Ioyfull
tydynges
.
The
Kynge
commeth
.
L.
That
is
to
saye
whiche
was
promised
vnto
thee
,
whose
peculiar
people
thou
arte
,
who
onelye
ought
to
gouerne
thee
all
other
sette
asyde
,
but
in
spirite
,
not
in
externall
rule
and
Empire
:
of
whome
thou
shalte
and
arte
so
gouerned
,
that
beinge
delyuered
from
synnes
,
from
Deuells
,
from
Hellegates
,
from
the
fleshe
,
from
the
world
,
mayest
most
pleasantly
be
broughte
vp
&
gouerned
of
him
,
in
grace
,
in
spirit
,
in
lyfe
,
in
heauen
,
in
God
:
the
which
thinge
commeth
to
thee
onelye
by
Fayth
,
by
the
which
thou
doest
beleue
him
to
be
suche
a
King
,
and
that
he
doth
vse
no
other
gouernment
,
&
that
he
came
to
no
other
end
.
Christe
a
spirituall
King.
For
if
thou
do
not
beleue
these
things
of
him
,
thou
shalt
neuer
attaine
them
by
any
other
thing
nor
by
thine
owne
labor
and
industry
.
For
suche
a
one
as
thou
doste
deme
and
esteme
,
thou
hast
:
whatsoeuer
thou
doest
persuade
and
promise
thy selfe
to
be
in
him
,
that
same
shalte
thou
finde
in
him
:
and
in
all
thinges
,
as
thou
beleuest
so
shall
it
be
vnto
thee
,
he
for
euer
abyding
,
all
one
and
immutable
,
which
is
the
Kyng
of
life
,
of
grace
,
of
felicitye
,
whether
ye
be
so
tought
or
no.
Commeth
vnto
thee
.
He
it
is
that
commeth
.
For
it
is
not
thou
the
commest
bringing
thy selfe
vnto
hym
:
his
dwellynge
is
so
hye
and
so
farre
hence
that
thou
canste
not
com
vnto
him
by
thy
riches
,
Christ
commeth
to
vs
.
not
wee
to
him
.
by
thy
worke
or
by
thy
labor
:
that
thou
mightest
haue
nothing
to
boaste
that
thou
by
thine
own
merite
or
deserte
hadest
purchased
hym
vnto
thee
.
He
commeth
also
because
he
foreshewed
the
same
in
the
Prophetes
and
promised
that
he
woulde
com
.
So
that
nowe
he
hath
faythfully
performed
his
promises
,
and
is
com
.
Bu.
Thou
haste
looked
for
hym
a
longe
tyme
O
Sion
,
and
haste
weryed
they
selfe
wyth
wayting
where
and
when
thou
shouldest
beholde
that
Kynge
whiche
in
all
ages
was
promised
to
com
into
the
worlde
.
Nowe
therfore
he
commeth
,
there
is
no
cause
why
thou
shouldest
wayte
for
his
comminge
anye
more
.
And
he
commeth
treuly
,
to
thee
,
that
is
to
thy
vse
,
for
thy
proffite
,
not
for
any
matter
of
his
owne
,
as
commonly
Kinges
do
:
but
to
saue
thee
,
to
lyfte
vp
thee
,
and
to
make
thee
happy
.
B.
He
came
also
to
make
thee
his
peculiar
people
.
For
Christe
thought
it
not
sufficiente
to
make
vs
free
from
tyrannye
,
from
the
rule
of
sinne
,
deathe
and
hell
,
and
to
bee
oure
Kyng
:
but
also
to
geue
hym selfe
wholely
vnto
vs
,
that
whatsoeuer
pertayned
vnto
hym
mighte
be
our
owne
.
Rom.
8.
Of
the
which
saincte
Paule
wrighteth
saying
:
1.
Cor.
1.
God
spared
not
his
owne
sonne
,
but
gaue
hym
for
vs
all
:
howe
then
with
him
shoulde
he
not
geue
vs
all
thinges
?
And
againe
hee
saythe
:
Christe
is
made
vnto
vs
of
God
Sanctification
,
righteousnes
,
wisedome
,
and
redemption
.
In
this
therefore
that
he
commeth
vnto
thee
thou
haste
a
greate
benefyte
aboue
all
other
,
namelye
,
that
thou
mightest
haue
power
ouer
those
thinges
that
belonge
vnto
him
.
Euen
as
the
wyfe
taketh
those
things
for
her
owne
which
pertaine
to
her
husbande
,
namelye
the
apparell
with
the
which
he
adorned
and
beautifyed
her
,
so
we
take
those
thinges
which
pertaine
to
Christ
as
oure
owne
.
The
ri●●ousnes
〈◊〉
Christ
●…neth
〈◊〉
Besyde
these
woordes
of
the
Euangelist
we
may
reade
in
the
Prophete
more
,
namely
,
when
he
saith
that
he
is
righteouse
and
a
sauiour
.
Christ
is
here
saide
to
be
righteouse
,
because
of
the
righteousnes
wherewith
he
is
saide
to
Iustify
vs
,
and
not
of
that
whereby
he
iudgeth
vs
.
For
all
those
thinges
which
the
Scripture
attributeth
to
God
and
Crist
our
sauiour
,
ought
to
be
referred
vnto
vs
.
He
came
therfore
righteouse
vnto
thée
,
that
is
,
he
came
to
iustify
thée
by
his
grace
only
:
beinge
not
ignorant
of
thy
vnrighteousnes
.
And
that
thou
mightest
be
made
righteouse
thou
haddest
no
nede
of
anye
thinge
that
pertained
vnto
thee
,
but
of
his
grace
,
of
his
goodnes
,
and
liberalitie
,
that
thou
mightest
by
hym
alone
obtaine
righteousnes
.
In
this
sence
the
Apostel
Paule
vseth
these
wordes
when
he
sayth
,
Christ
is
the
obteyner
of
mercy
through
faith
by
the
meanes
of
his
bloud
to
declare
his
righteousnes
,
in
that
he
forgeueth
the
synnes
that
are
paste
,
Rom.
●…
whiche
God
did
suffer
,
to
shewe
at
this
tyme
his
righteousnes
,
that
he
might
be
counted
iuste
,
and
the
Iustifyer
of
hym
which
beleueth
in
Iesus
.
For
he
should
not
haue
com
a
Sauiour
to
euerye
one
,
if
he
had
come
with
his
seuere
,
strayte
,
and
Iudgeinge
iustice
,
but
rather
a
condemner
to
all
menne
:
Forsomuche
as
all
men
are
vniuste
,
and
synners
.
But
now
hee
commeth
not
onelye
to
make
vs
Godlye
and
Iust
,
but
also
to
saue
so
many
as
receyue
hym
:
that
wee
maye
acknowledge
hym
onelye
to
be
the
righteouse
,
and
Sauioure
,
which
is
Iuste
and
a
Sauiour
,
bothe
iustifyinge
and
sauinge
vs
,
and
that
by
his
owne
mercy
and
goodnes
,
and
by
no
deserte
or
merite
of
oures
,
but
by
his
free
grace
offered
vnto
vs
.
Meke
.
B.
In
that
our
Euangelist
saith
that
Christ
came
meke
,
it
is
nothing
contrarye
to
that
which
the
Prophets
hath
,
when
he
sayth
that
hée
came
poore
and
afflicted
:
for
there
is
none
meeke
but
hee
which
willingly
suffereth
affliction
,
and
so
hée
is
also
poore
.
Moreouer
Christ
was
not
poore
but
with
mekenes
,
●●es
〈◊〉
con●…
suf●…
as
wée
read
in
the
fifte
Chapter
going
before
.
Furthermore
the
Hebrewe
woord
Ani
,
which
signifyeth
poore
and
the
which
also
Zacharias
vseth
in
this
place
,
doth
not
alwayes
signifye
him
to
be
poore
which
is
destitute
of
moneye
and
other
riches
,
but
which
is
of
a
broken
hart
and
humble
spirit
:
who
is
alltogether
frée
from
wrathe
and
arrogancy
,
and
full
of
humillity
and
mekenes
.
Of
the
which
signification
&
meaninge
wee
haue
an
expresse
example
in
our
sauiour
Christ
when
Luke
describeth
him
to
haue
wept
ouer
Hierusalem
,
〈◊〉
19.
and
to
bewaile
the
miserye
of
the
same
at
this
his
enterance
therein
.
So
that
the
Hebrew
worde
signifyeth
that
which
thou
readest
here
as
concerninge
the
behauioure
of
our
sauiour
Christ
,
whether
thou
interprete
it
to
be
poore
or
meke
.
His
harte
is
oppressed
as
thou
séest
with
affliction
and
compassion
ouer
Hierusalem
:
here
is
no
shewe
of
anger
or
token
of
reuenge
,
but
a
certaine
signe
of
mekenes
bewayling
the
destruction
of
his
ennemyes
.
The
affliction
of
the
harte
with
the
which
hée
was
disquieted
and
troubled
,
had
made
him
so
gentle
and
méeke
,
that
no
anger
no
cruelty
,
no
threatning
,
nor
no
reuenge
,
could
once
take
place
in
his
minde
:
hée
could
do
nothinge
but
suffer
,
and
offer
his
inspeakeable
goodnes
to
his
ennemies
.
Behould
this
is
the
cause
why
the
Prophete
calleth
him
here
poore
,
and
the
Euangelist
meeke
.
Blessed
is
hée
to
whom
it
is
geuen
thus
to
beleeue
and
acknowledge
Christ
.
And
sitting
vpon
an
Asse
,
B.
The
Gréeke
&
the
Hebrew
woord
also
signifyeth
eyther
the
male
or
female
kinde
.
But
the
other
thre
Euangelistes
do
declare
that
it
was
a
male
:
and
the
Euangeliste
Iohn
who
bringeth
in
the
same
place
of
the
Prophete
Zachary
,
writeth
thus
:
And
Iesus
got
a
yonge
Asse
and
sate
thereon
,
〈…〉
as
it
is
written
:
Feare
not
daughter
of
Sion
,
behold
thy
Kinge
commeth
sitting
vppon
an
Asses
coulte
.
And
whereas
the
Prophete
writteth
that
Iesus
rode
vpon
an
Asse
and
the
coulte
of
an
Asse
:
hee
vseth
a
figure
very
common
to
the
Prophets
,
by
the
which
they
double
one
thinge
by
diuers
voyces
.
For
accordinge
to
the
maner
of
the
Scripture
hee
putteth
the
coulte
of
an
Asse
,
in
steede
of
an
Asse
.
And
the
Hebrewe
woorde
,
for
the
which
wée
haue
this
woord
coulte
doth
properly
signify
a
beaste
broken
to
the
saddell
and
méete
to
ryde
vppon
,
and
not
a
coult
:
as
wee
may
euidently
gather
by
that
place
where
we
reade
these
woordes
:
And
hee
had
thirtye
sonnes
which
roode
vppon
thirtye
Asse
coultes
.
Iudges
.
10.
and
12.
C.
But
very
fonde
is
the
allegory
which
many
make
here
in
the
Asse
and
the
coulte
.
For
they
make
the
Asse
a
figure
of
the
people
of
the
Iewes
,
which
a
longe
time
had
beene
subiecte
and
accustomed
to
the
yoake
of
the
Lawe
.
And
by
the
coulte
they
saye
that
the
Gentiles
are
vnderstoode
:
And
that
Christ
did
therfore
first
sit
vppon
an
Asse
,
because
hee
ought
to
begin
at
the
Iewes
:
and
that
bee
afterward
rode
vppon
the
coult
,
because
after
that
hée
had
done
his
office
concerninge
the
Iewes
,
hée
shoulde
finishe
his
worke
in
the
Gentiles
.
And
our
Euangelist
Mathew
truly
séemeth
to
note
the
rydinge
vppon
them
both
.
Synecdoche
is
a
figure
where
parte
is
vsed
for
the
whole
,
&
the
whole
for
the
parte
.
But
seinge
the
figure
called
Synecdoche
,
is
often
vsed
in
the
Scripture
,
it
is
no
maruelle
if
he
name
two
for
one
.
B.
But
by
the
other
two
Euangelistes
(
as
it
is
said
before
)
it
is
euidente
that
Christ
vsed
but
the
coult
only
.
And
the
Prophet
Zachary
taketh
away
all
doubt
,
who
according
to
the
familliar
vse
of
the
Hebrewe
tongue
repeteth
o●…e
thinge
twyse
.
C.
But
wheras
the
Euangelist
sayth
that
the
foale
of
the
Asse
was
vsed
to
the
yoake
(
that
is
to
say
,
which
was
vsed
dayly
to
carry
burthens
,
and
to
labour
)
which
woordes
the
Prophet
hath
not
,
the
Euangeliste
therefore
did
it
to
expresse
of
what
kinde
of
Asse
the
Prophete
spake
,
as
if
hee
shoulde
haue
saide
:
The
prophesye
is
fulfilled
in
that
Asse
,
which
was
brought
vp
,
not
to
iourneye
,
but
to
carrye
burthens
(
accordinge
to
the
manner
of
that
countreye
)
vppon
whose
coulte
,
the
Lorde
did
ride
.
So
abiecte
and
base
was
the
fulfillinge
of
this
prophesye
,
least
any
man
should
thincke
that
the
Prophete
did
forshewe
anye
excellente
thinge
or
pompouse
maiestye
.
C.
The
Euangelist
Mathew
therefore
went
about
to
shew
what
maner
of
king
Christ
should
come
,
namelye
,
farre
vnlike
to
the
kinges
of
this
world
which
excell
in
gorgious
and
sumptuouse
ornamentes
.
6.
The
Disciples
went
and
did
as
Iesus
commaunded
them
.
The
Disciplles
went
and
C.
Here
the
redines
of
the
Disciples
in
séeking
all
meanes
to
obey
and
fullfill
their
maisters
will
&
commaundement
,
is
to
be
commended
,
who
withoute
delaye
did
that
which
hee
bad
them
.
For
Christ
was
not
of
so
great
authority
that
his
name
only
was
sufficient
to
moue
straungers
&
vnacquainted
persons
:
furthermore
,
the
Disciples
might
haue
feared
the
infamy
of
theft
.
Hereby
therfore
it
appeareth
how
great
a
credit
they
had
in
their
masters
worde
when
that
they
aunswere
not
nor
question
about
the
matter
,
but
bearinge
them
bould
vppon
his
commaundemente
and
promise
make
hast
to
the
place
wherunto
they
were
sente
,
and
being
come
thither
they
were
not
deceiued
of
their
expectation
.
The
which
thinge
ought
to
be
a
lesson
vnto
vs
,
Gods
promises
are
sufficient
to
content
the
godly
.
that
wée
may
learne
to
quiet
and
contente
our selues
with
the
promises
of
God
,
and
to
go
forwarde
to
the
fullfilling
of
his
promises
throughe
all
manner
of
lets
that
wée
by
our
obedience
may
fulfill
those
thinges
which
hee
commaundeth
.
For
hee
,
all
impedimentes
beinge
remoued
,
will
finde
oute
the
waye
,
and
will
not
suffer
our
trauaile
to
be
voyde
&
of
none
effecte
.
R.
Luke
sayth
,
They
which
were
sent
wente
their
way
,
and
founde
as
hée
had
saide
vnto
them
.
7.
And
brought
the
Asse
,
and
the
coult
,
and
put
on
them
their
clothes
and
set
him
thereon
.
And
brought
the
Asse
,
A.
Our
Euangelist
Mathewe
omitteth
certaine
thinges
which
are
red
in
Luke
.
For
hee
sayth
that
it
was
said
vnto
that
Disciples
which
loused
the
coulte
:
Why
louse
ye
the
coulte
?
which
saide
,
Because
the
Lord
hath
néede
there
of
but
all
these
are
included
in
the
verre
goinge
before
:
for
so
the
Disciples
made
aunsweare
as
they
were
commaunded
of
Christ
.
And
put
on
them
their
clothes
E.
The
Greeke
word
doth
rather
signifye
,
gownes
,
and
cloakes
,
than
apparell
.
The
Disciples
spred
therefore
their
cloakes
vppon
the
Asse
in
stéede
of
a
saddle
.
And
set
him
thereon
,
A.
Namely
,
vppon
their
garmentes
,
not
vppon
the
Asse
and
the
coulte
,
as
thoughe
hée
had
ridden
vppon
them
both
.
For
wée
haue
declared
already
that
Christ
sate
vppon
the
coulte
onely
.
And
the
Euangelist
Marke
hath
these
woordes
:
And
they
brought
the
coulte
to
Iesus
,
and
layde
their
garmentes
vppon
him
and
he
sate
theron
.
B.
Our
sauiour
Christ
thought
good
to
make
this
shew
of
his
kingdome
vnto
the
people
before
he
should
suffer
,
that
thereby
hée
might
confirme
the
good
in
the
faythe
towardes
him
,
and
mighte
make
the
wicked
voyde
of
excuse
.
It
was
a
great
pompe
therefore
&
very
kinglye
if
wée
haue
respect
to
the
desier
of
the
people
and
to
their
reioysinge
,
and
to
the
vertue
and
power
also
by
the
which
hée
cast
the
byers
and
sellers
out
of
the
temple
,
and
made
himselfe
to
be
feared
of
his
cruell
ennemies
.
C.
Furthermore
the
Iewes
themselues
are
constrayned
to
expound
the
Prophesy
of
Zacharye
,
(
which
was
then
fulfilled
)
of
the
Messias
,
notwithstanding
they
deride
vs
,
iudginge
vs
to
be
deluded
vnder
the
shadowe
of
the
Asse
,
because
wee
attribute
the
honor
of
the
Messias
to
the
sonne
of
Mary
.
But
our
fayth
is
not
only
grounded
vppon
this
place
,
of
the
Prophete
,
but
vpon
far
greater
testimonies
.
Moreouer
,
when
we
say
&
affirme
that
Iesus
is
Christe
wée
take
not
the
gr●…unde
ther
of
vpon
this
that
he
entered
into
Hierusalem
rydinge
vppon
an
Asse
:
But
herevppon
wée
ground
the
same
because
hee
made
the
blind
to
sée
,
the
deafe
to
here
,
Rom.
●…
the
lame
to
walke
,
and
the
dead
to
rise
out
of
their
graues
,
&
because
he
raysed
himself
to
life
(
being
put
to
death
)
the
third
daye
.
Yet
notwithstanding
this
confirmation
of
the
base
enterance
of
Christ
into
Hierusalem
must
not
be
despised
,
because
the
almighty
did
foreshew
by
the
mouth
of
the
Prophete
Zachary
the
same
thinge
,
that
men
might
knowe
that
the
kingdome
of
his
sonne
was
disagréeing
with
the
pompe
,
glory
,
&
power
of
this
world
,
and
that
it
was
also
rather
spirituall
.
8.
And
many
of
the
people
spred
their
garmentes
in
the
waye
:
Other
cutte
downe
braunches
from
the
trees
,
and
strawed
them
in
the
waye
.
And
many
of
the
people
C.
Here
the
Euangelistes
do
declare
that
Christ
was
knowen
of
the
people
to
be
a
king
.
M.
Surely
the
counsel
and
purpose
of
God
in
this
was
wonderfull
that
hee
vseth
the
rude
,
simple
,
and
abiecte
sort
of
people
,
and
not
the
great
Cittizenes
of
Hierusalem
,
the
Scribes
,
Phariseis
,
and
hye
Priestes
,
to
receiue
his
sonne
,
and
to
set
forth
the
beginning
of
his
kingdome
,
and
so
styrreth
vp
their
minds
,
and
maketh
them
so
ioyfull
,
that
setting
all
feare
asyde
of
the
hyer
powers
,
and
of
excommunication
,
they
proclaime
him
with
open
crye
to
be
their
kinge
and
the
Lordes
annointed
,
and
so
condemned
their
elders
.
And
that
these
men
were
not
Cittizenes
of
Hierusalem
but
suche
as
came
from
farre
by
reason
of
the
feast
daye
,
wée
maye
gather
by
the
woordes
of
Iohn
who
sayth
:
〈◊〉
.
12.
On
the
next
daye
much
people
that
were
come
to
the
feast
,
when
they
heard
that
Iesus
should
come
to
Hierusalem
,
toke
braunches
of
Palme
trees
,
and
wente
forthe
to
méete
him
,
and
cryed
.
It
might
séeme
truly
a
Maygame
or
iesting
matter
for
the
rude
multitude
cuttinge
downe
bowes
,
and
spreading
their
garments
in
the
way
,
to
geue
vnto
Christ
the
vaine
title
of
a
king
:
notwithstanding
as
they
did
this
in
good
earnest
,
and
did
faithfullye
declare
their
mindes
,
euen
so
Christe
thoughte
them
méete
and
worthye
proclaymers
of
his
kingdome
.
Neither
is
there
any
cause
why
we
should
maruaile
at
any
such
beginning
,
when
as
he
sitting
at
this
daye
at
the
right
hand
of
his
father
,
doth
sende
obscure
and
base
men
from
his
heauenly
throne
,
of
whom
his
maiesty
is
cellebrated
in
a
most
contemptible
maner
.
Other
cut
downe
braunches
C.
Manye
coniecture
that
the
cutting
of
the
braunches
of
the
Palme
trees
came
of
an
auncient
and
solemne
custome
of
the
day
:
as
concerninge
the
which
matter
we
may
read
much
in
the
thrée
and
twenty
Chapter
of
Leuiticus
:
●…iti
.
23.
but
it
is
a
greate
deale
more
probable
that
this
honor
was
geuen
vnto
Christe
at
a
sodaine
by
the
motion
of
the
spirit
,
first
in
the
Disciples
,
who
had
premeditated
of
no
suche
thinge
:
than
in
the
multitude
which
was
set
one
by
the
Disciples
,
as
may
be
gathered
by
the
wordes
of
Luke
where
hee
sayth
,
And
when
hée
was
nowe
come
nye
to
the
goinge
downe
of
mount
Oliuet
,
the
whole
multitude
of
the
Disciples
began
to
reioyce
,
and
to
praise
God
with
a
loude
voyce
for
all
the
myracles
that
they
had
séene
sayinge
:
Blessed
be
the
kinge
that
commeth
in
the
name
of
the
Lord.
Luke
19.
9.
Moreouer
the
people
that
wente
before
,
and
they
that
came
after
cryed
saying
:
Hosanna
to
the
sonne
of
Dauid
.
Blessed
is
hee
that
commeth
in
the
name
of
the
Lorde
.
Hosanna
in
the
hyest
.
Moreouer
the
people
B.
This
acclamation
and
crye
is
taken
out
of
the
hundreth
and
eightene
Psalme
,
wher
(
other
thinges
properly
aunswering
and
agreeing
to
the
presente
pompe
of
the
Lorde
)
it
is
thus
red
.
The
same
stone
which
the
builders
refused
is
become
the
head
stone
in
the
corner
.
This
was
the
Lords
doing
&
it
is
marueilous
in
our
eyes
.
Psalm
.
11●…
.
This
is
the
day
which
the
Lord
hath
made
:
wee
will
reioyce
and
be
glad
in
it
.
Helpe
nowe
O
Lord
:
O
Lord
sende
vs
now
prosperity
.
Blessed
be
hee
that
commeth
in
the
name
of
the
Lord
&c.
This
verce
:
Helpe
now
O
Lord
:
O
Lorde
sende
vs
nowe
prosperitye
,
was
applyed
of
them
vnto
Christ
:
whereby
it
is
euidente
that
the
Psalmes
were
then
vsed
.
C.
Also
the
Euangelist
Mathew
doth
not
withoute
good
cause
resite
the
Hebrewe
wordes
,
that
we
might
know
that
these
acclamations
and
ioyful
cryes
were
not
rashely
geuen
vnto
Christe
,
and
that
the
petitions
and
woordes
of
the
Disciples
were
not
spoken
without
consideration
:
but
that
they
reuerentlye
followed
the
order
of
prayer
which
the
holye
ghost
had
committed
to
the
whole
Churche
by
the
mouthe
of
the
Prophete
.
For
although
hee
do
there
speake
as
concerninge
the
kingedome
,
yet
notwithstandinge
there
is
no
doubte
but
that
hee
himselfe
hath
speciallye
respecte
and
would
that
others
also
shoulde
haue
regarde
to
the
eternall
and
euerlastinge
succession
,
which
the
Lorde
had
promised
vnto
him
.
For
hée
framed
&
gaue
vnto
the
Church
a
perpetuall
law
of
praying
,
which
,
notwithstanding
that
the
riches
of
the
kingdom
were
decayed
,
was
in
vse
.
And
so
the
custome
preuayled
and
grew
that
oftentimes
they
made
their
prayers
as
concerning
the
promised
redemption
,
in
these
woordes
.
Also
it
was
the
purpose
of
Mathewe
(
as
wee
touched
euen
now
)
to
recite
the
verse
in
Hebrewe
,
to
the
ende
hée
might
teache
the
Christ
was
knowen
to
the
people
to
be
the
Messias
and
redemer
.
E.
This
shoute
therefore
of
the
people
was
a
wisshinge
of
prosperity
,
and
a
prosperous
crye
,
euen
as
wée
in
these
dayes
,
when
anye
Maiestrate
is
newlye
chosen
into
his
office
,
shoute
and
wishe
him
good
successe
.
After
the
same
maner
this
people
was
affectioned
towards
Christ
,
they
thought
now
that
his
corporall
kingdome
should
begin
and
prosper
,
therefore
they
prayed
and
wished
that
all
things
might
happen
vnto
him
luckelye
.
For
this
woorde
Hosiah-na
is
as
muche
to
saye
as
helpe
now
,
or
saue
and
prosper
althinges
that
this
man
taketh
in
hande
.
B.
And
when
they
added
,
to
the
sonne
of
Dauid
,
it
was
as
muche
as
if
they
shoulde
haue
sayed
,
Helpe
Lorde
wee
beseeche
thée
,
and
prosper
all
things
that
belonge
to
this
sonne
of
Dauid
,
that
his
kingdome
maye
prosper
luckely
and
take
good
successe
:
prosper
him
thou
(
wée
say
)
which
dwellest
in
the
hyest
.
This
crye
of
the
people
semeth
to
agrée
with
that
whereof
mencion
is
made
in
the
tenthe
Chapter
of
the
firste
booke
of
Kinges
where
the
people
sayde
,
God
saue
kinge
Saule
:
and
in
the
first
Chapter
of
the
thirde
booke
of
kinges
,
1.
King.
10.
3.
King
,
1.
where
the
people
cryed
,
God
saue
kinge
Solomon
.
A.
Therefore
the
Disciples
and
the
multitude
,
beinge
moued
by
the
instincte
of
the
spirite
,
prayed
for
the
felicitye
of
the
king
,
&
for
the
prosperous
successe
also
of
his
kingdome
.
C.
And
truly
as
the
spirit
of
God
did
then
appoint
that
people
to
pray
dailye
for
the
kingdome
of
Christe
,
euen
so
also
hee
doth
nowe
prescribe
the
same
rule
vnto
vs
.
And
seing
that
God
wil
raigne
by
no
other
meanes
than
by
the
power
of
his
sonne
,
wée
ought
daylye
to
wishe
and
praye
for
his
kingdome
,
according
as
wee
are
taught
,
Thy
kingdome
come
:
vnder
the
which
sentence
the
same
is
noted
which
more
plainely
in
the
Psalme
is
expressed
.
Psalm
.
●…
Blessed
is
hee
that
commeth
in
the
name
of
the
Lorde
C.
The
Hebrewe
woorde
(
Berach
)
in
the
Psalme
,
out
of
the
which
these
were
taken
,
signifyeth
to
prayse
and
to
encrease
one
with
goodes
,
whervppon
commeth
the
Hebrewe
participle
Baruch
,
that
is
praysed
,
blessed
,
or
increasee
with
goodes
.
By
this
voyce
therefore
they
wish
vnto
Christ
the
encrease
of
all
goodnes
,
and
the
prosperous
successe
of
all
thinges
.
For
repetition
seemeth
to
be
a
familiar
thinge
to
the
Hebrewes
and
oftentimes
vsed
of
them
.
For
that
which
before
they
wished
in
these
woordes
Hosanna
to
the
sonne
of
Dauid
,
or
God
prosper
the
sonne
of
Dauid
,
they
nowe
wishe
againe
in
sayinge
,
Blessed
is
hee
that
commeth
in
the
name
of
the
Lord
:
as
if
they
should
haue
sayde
,
Hitherto
wee
haue
beene
oppressed
with
diuers
tyrannies
,
but
nowe
oure
kinge
comminge
all
thinges
shal
prosper
well
and
hee
shal
be
happye
,
which
commeth
vnto
vs
in
the
name
of
the
Lord
,
or
beinge
sente
or
annointed
of
God
:
saue
,
prosper
,
and
blesse
thou
him
therfore
which
dwellest
in
the
hyest
.
The
Euangelist
sayth
expresly
in
the
name
of
the
Lorde
,
because
the
Messias
should
come
as
one
sent
,
and
not
as
one
that
thrusteth
in
himselfe
,
but
should
be
sent
of
the
father
.
For
hee
is
said
to
come
in
the
name
of
the
Lorde
,
which
intrudeth
not
himselfe
,
but
taketh
the
kingdome
at
the
will
and
commaundement
of
God
.
The
which
thinge
maye
more
certainly
be
gathered
by
the
woordes
of
Marke
when
hee
sayth
,
Marke
●…
Blessed
be
the
kingdome
that
commeth
in
the
name
of
him
,
that
is
the
Lorde
of
oure
father
Dauid
.
For
they
spake
after
this
maner
in
respecte
of
the
promises
,
because
the
Lord
had
promised
that
he
woulde
at
the
lengthe
be
the
deliuerer
of
that
people
,
and
had
appointed
a
meane
,
namely
the
renuinge
and
restoringe
of
the
kingdome
of
Dauid
.
B.
The
like
and
the
very
selfe
same
meaninge
almost
had
those
prayers
of
the
seruauntes
of
Solomon
,
when
they
sayd
,
As
God
hath
bene
with
my
Lorde
the
kinge
,
euen
so
be
hee
with
Solomon
also
,
●…ng
.
1.
and
make
his
seate
greatter
,
than
the
seate
of
my
lord
kyng
Dauids
hath
bene
.
C.
We
do
see
therefore
that
the
honour
of
a
mediatour
(
of
whom
all
good
thinges
,
and
the
benefite
of
saluation
was
hoped
for
)
is
attributed
vnto
Christ
.
But
seing
they
were
rude
and
ignorante
people
which
called
the
kingdome
of
Christ
the
kingdome
of
Dauid
,
we
may
hereby
learne
that
this
doctrine
was
comon
and
well
knowne
to
the
vulgar
sorte
,
which
doctrine
semeth
to
some
at
this
daye
very
harde
,
because
they
are
not
exercised
in
the
Scriptures
.
Hosanna
in
the
hiest
.
B.
This
repetition
dothe
declare
a
greate
feruencye
to
be
in
the
people
,
which
hartely
and
vnfainedly
receyued
Christe
to
be
their
kinge
:
as
if
they
shoulde
haue
saide
,
Thou
O
God
whiche
dwellest
in
the
heauens
,
saue
the
kynge
whiche
thou
hast
sente
vnto
vs
,
C.
and
delyuer
vs
by
Christ
,
whiche
in
thy
name
is
come
vnto
vs
.
C.
The
Euangelist
Luke
addeth
somewhat
more
,
saying
,
peace
in
heauen
,
and
glory
in
the
hiest
:
In
the
whiche
there
were
no
obscuritie
if
it
were
agreable
to
the
songe
of
the
Angell
in
the
seconde
of
Luke
.
For
there
the
Angelles
assigne
glorye
to
God
in
Heauen
,
and
peace
to
men
in
earthe
:
but
here
bothe
peace
and
glory
are
referred
to
God
.
In
sence
notwithstandinge
there
is
no
disagreement
:
for
althoughe
the
Angelles
do
more
distinctely
shewe
the
cause
why
it
was
necessarye
that
the
glory
and
prayse
shoulde
be
yelded
vnto
God
,
(
namely
because
by
his
mercy
men
inioy
peace
in
this
worlde
)
yet
notwithstandinge
,
it
meaneth
the
same
thinge
that
the
multitude
in
this
place
proclaymeth
,
namely
that
there
is
peace
in
heauen
:
●…ted
con●…es
are
●…ed
one●…
Goddes
●…liation
because
we
knowe
that
myserable
consciences
in
this
worlde
are
no
other
waies
pacified
then
by
the
reconciliation
of
God
to
them
from
heauen
.
10
And
when
he
was
come
to
Hierusalem
,
all
the
cittie
was
moued
,
saying
:
Who
is
this
?
And
when
he
was
come
.
Bu.
It
was
necessary
that
the
glory
of
the
kynge
Chryste
shoulde
not
be
obscure
or
hidden
,
but
euidente
and
manifest
,
and
therefore
by
the
ordinance
of
God
al
the
cittezens
of
Hierusalem
,
are
moued
at
this
vnwonted
●…ight
,
that
we
might
know
that
the
comminge
of
Christe
in
this
order
and
apperance
was
not
vnfruitefull
and
voyde
of
profyte
.
C.
The
matter
was
not
done
in
huggermugger
,
or
by
stealth
in
secret
without
the
knowledge
of
the
hye
priestes
and
Scribes
,
but
openly
all
the
people
beholdinge
the
same
.
Wherefore
in
that
contemptible
state
of
the
fleshe
,
the
maiestie
of
the
spirite
was
euidente
:
for
howe
coulde
al
men
haue
suffered
(
without
their
greate
peryll
)
that
Christ
shold
be
brought
into
the
Cittie
with
kinglike
pompe
,
excepte
they
had
bene
amased
at
the
sighte
?
A.
This
sighte
therefore
mighte
haue
seemed
a
laughinge
game
,
had
not
the
power
of
God
ben
presente
.
C.
This
therefore
is
the
somme
,
that
the
enteraunce
of
Christe
into
the
cittie
was
neyther
secrete
,
nor
his
ennemies
quiet
,
because
they
contempned
hym
:
but
rather
that
they
were
staied
by
secret
feare
,
because
God
had
stricken
theym
so
,
that
they
durste
not
attempte
any
thynge
.
In
the
meane
time
the
carelesse
securytie
of
the
cittie
is
reprehended
,
and
the
zeale
and
religion
of
straungers
is
commended
.
For
when
the
cittezens
(
by
reason
of
the
noyse
)
make
enquirye
,
who
it
was
,
they
plainly
declare
them selues
to
be
none
of
the
disciples
of
Christ
.
Finally
,
these
woordes
ought
to
be
extended
to
all
those
thinges
whiche
pertayne
to
the
kyngedome
of
Chryst
,
the
whiche
kingdome
semeth
to
the
worlde
contemptyble
and
base
,
and
the
mynisters
and
seruauntes
of
this
kingdome
do
feme
vnto
them
to
be
madde
and
out
of
their
witts
:
but
in
the
meane
time
God
blesseth
their
laboure
,
and
finisheth
his
woorke
begon
contrary
to
the
expectation
of
all
men
.
Bu.
All
the
worlde
is
stricken
and
amased
at
the
preachinge
of
Chryste
,
as
the
Actes
of
the
Apostelles
do
testifie
:
but
neuerthelesse
the
kinge
of
kinges
is
receyued
of
the
fainctes
,
howe
so
euer
the
worlde
dothe
rage
.
And
here
specially
the
power
of
God
is
perceiued
in
weakenesse
.
2.
Cor.
12
,
Who
is
this
?
M.
This
is
marueylouse
that
this
princelike
and
excellente
cittie
in
the
whiche
the
worshyp
of
God
dyd
dwell
,
and
in
the
whiche
the
authorytie
of
the
priestes
was
greate
,
was
so
ignorante
of
Christ
promised
in
the
prophetes
and
declared
by
so
many
miracles
that
nowe
at
the
last
it
asketh
who
this
is
whom
the
cittie
seeth
to
enter
with
so
greate
honoure
of
the
moultitude
,
and
with
suche
publyque
consente
.
So
vnknowne
likewise
is
the
trueth
of
Christ
at
this
day
,
and
that
in
those
places
where
the
saynctuary
of
the
worlde
,
and
priestly
obstinacie
do
dwell
&
rayne
,
that
they
say
euen
as
these
dyd
at
the
herynge
of
the
worde
of
Christe
:
what
doctrine
is
this
?
11
And
the
people
saide
:
this
is
Iesus
a
prophet
of
Nazareth
a
citie
of
Galile
.
And
the
people
saide
.
S.
Oure
Euangelist
saythe
here
that
the
multitude
made
answere
to
the
demaunde
.
Confession
of
Christ
is
the
effect
of
faith
.
This
confession
is
the
effect
of
the
word
of
God
wonderfully
working
in
the
multitude
:
it
is
also
the
effecte
of
faythe
,
whiche
is
not
offended
at
the
basenesse
of
the
person
.
This
is
Iesus
a
Prophete
.
S.
By
this
woorde
(
Iesus
)
the
people
make
a
dyfference
betwene
hym
and
the
other
prophetes
.
For
all
other
proclaymers
and
preachers
of
the
worde
among
the
Iewes
,
No
prophete
was
Iesus
but
Christe
.
were
prophetes
,
but
not
Iesuses
,
that
is
to
say
sauiours
.
Moreouer
by
this
worde
Iesus
,
the
multitude
confesse
the
bothe
that
the
promised
Messias
was
now
present
,
and
also
his
proper
office
,
which
is
to
saue
.
M.
The
people
therfore
vnderstand
that
prophete
of
whom
Moyses
wright
thus
sayinge
.
Deut.
18.
A
prophete
shal
the
lorde
your
God
rayse
vp
vnto
you
of
your
brethern
lyke
vnto
mee
,
hym
shall
you
heare
.
Act.
3.
&
.
7.
The
which
place
Peter
and
Steuen
both
do
interprete
of
Chryste
Luke
.
4.
of
Nazareth
a
Cittie
of
Galile
.
A.
Where
Christe
was
nourished
and
brought
vp
.
12
And
Iesus
wente
into
the
Temple
of
God
,
and
cast
out
all
them
that
solde
and
bought
in
the
temple
,
and
ouerthrewe
the
tables
of
the
money
changers
,
and
the
seates
of
them
that
solde
dooues
.
And
Iesus
went
into
the
temple
.
Bu.
It
was
the
manner
of
kynges
in
olde
tyme
beinge
receiued
of
the
people
to
restore
and
amend
those
thinges
which
were
deprauid
and
corrupted
,
eyther
by
the
neclygence
orels
by
the
mallice
of
other
princes
.
For
so
Dauid
beinge
setled
and
establyshed
in
the
kingedome
,
exercised
,
and
restored
iudegement
and
righteousenes
whiche
had
bene
neglected
in
the
time
of
Saules
gouernement
.
After
the
same
manner
therefore
oure
kynge
and
lorde
Iesus
Christ
,
being
receyued
of
the
people
,
and
acknowleged
to
be
theyr
kynge
,
wente
straight
waye
into
the
temple
,
A
,
to
the
ende
he
mighte
correcte
and
amende
the
greate
abuse
which
was
there
admitted
.
B.
And
trewly
these
thinges
were
done
,
euen
the
selfe
same
day
vpon
the
whiche
he
entered
into
Hierusalem
,
ryding
on
an
Asse
,
and
the
people
shoutinge
vnto
hym
:
as
playnely
may
be
gathered
both
by
our
Euangelist
Mathew
and
Luke
also
,
althoughe
Marke
seeme
to
wryte
otherwise
.
C.
For
he
saythe
simplely
that
Christ
the
same
daye
of
his
enterance
into
the
citie
,
behelde
al
thinges
:
and
that
hee
caste
the
byers
and
sellers
out
of
the
temple
the
day
following
.
But
thus
these
places
may
be
reconciled
:
Marke
,
hauynge
not
spoken
of
the
purginge
of
the
temple
,
bringethe
in
the
same
at
the
last
,
but
out
of
order
&
place
.
He
declareth
that
the
fyrst
daye
hee
came
into
the
temple
,
&
there
behelde
al
thinges
.
But
to
what
ende
dyd
hee
thus
behoulde
theym
,
but
onely
to
correcte
that
whiche
was
amisse
?
For
seinge
that
hee
had
often
times
before
beheld
and
viewed
the
temple
,
it
cannot
be
thought
that
he
was
moued
by
the
newenes
of
the
sight
,
But
when
Marke
should
haue
by
order
added
by
and
by
,
that
they
which
bought
and
soulde
were
caste
out
of
the
temple
,
he
then
sayth
that
Christ
went
out
of
the
cittie
.
But
that
whiche
he
omitted
worthy
of
mention
,
he
rehearseth
afterward
.
Peraduenture
some
man
wyll
saye
that
Marke
obserued
that
tyme
whiche
was
neglected
of
the
other
two
:
but
this
whiche
we
haue
already
noted
,
is
more
probable
a
greate
deale
.
For
it
is
lykely
that
this
shewe
of
Christes
power
was
sette
forthe
in
the
presence
of
the
people
.
But
who
so
euer
dothe
dyligently
marke
and
consider
,
howe
lyttell
the
Euangelystes
obserued
the
notynge
of
tymes
,
this
dyuersitie
of
wrytinge
shall
not
offende
.
And
cast
out
all
them
that
soulde
.
Bu.
Here
we
must
acknowledge
the
office
of
Chryste
,
that
he
was
the
hye
priest
of
the
temple
,
hauynge
power
in
the
temple
.
Furthermore
,
we
must
acknowledge
hym
to
be
a
kynge
,
but
spirituall
,
yea
,
the
trewthe
of
the
temple
,
being
endewed
with
great
power
,
to
take
away
offences
and
stombling
blockes
.
C.
But
for
all
this
,
hee
oftentimes
comminge
into
the
temple
,
and
seinge
these
abuses
before
his
face
,
dydde
but
twise
onely
moue
his
hande
to
correcte
theim
:
●●n
.
2.
once
in
the
begynnynge
of
his
imbassage
,
and
nowe
agayne
,
in
the
ende
of
the
same
.
But
seinge
there
was
then
an
vtter
confusion
of
all
thynges
,
and
the
temple
with
the
sacryfices
thereof
beinge
brought
to
vtter
decaye
,
Christe
thoughte
it
sufficiente
openly
to
reprehende
the
same
twise
onely
.
When
that
therefore
he
had
declared
hym selfe
to
be
a
teacher
,
and
a
prophet
sent
of
God
to
styrre
vp
the
Iewes
,
and
to
make
them
more
attentiue
,
he
toke
in
hand
to
purge
the
temple
.
And
the
Euangeliste
Iohn
onely
in
his
second
chapter
toucheth
this
former
history
.
But
nowe
towarde
the
ende
of
his
rase
,
he
takyng
the
same
power
againe
to
hym selfe
,
admonyshethe
the
Iewes
as
concernyng
the
pollutyng
&
defyling
the
temple
,
and
dothe
also
shew
that
there
is
a
new
reformation
at
hand
.
In
the
meane
tyme
,
notwithstandynge
there
is
no
doubte
,
but
that
hee
testifyed
hym selfe
to
be
bothe
a
kynge
and
also
a
hyghe
priest
(
as
wee
towched
euen
now
)
and
the
chiefe
gouernour
of
the
worship
of
the
temple
.
●…e
pertai●…
to
the
●…y
.
But
this
pertayneth
not
to
euery
pryuate
personne
:
but
the
zeale
with
the
which
Chryst
was
moued
to
do
these
thynges
,
belongeth
to
all
the
godly
.
For
leaste
any
man
rashely
rushe
oute
beyonde
his
boundes
,
vnder
the
pretence
of
Imitation
,
he
must
fyrst
se
how
farre
his
vocation
will
extend
it selfe
.
If
there
be
any
abuses
crepte
into
the
Churche
of
God
,
it
becommeth
all
the
sonnes
of
God
to
be
greued
.
But
because
God
hath
not
geuen
power
&
aucthoritie
to
euery
man
those
whiche
are
priuate
personnes
let
them
sighe
,
vntill
suche
tyme
as
it
shall
please
God
to
sende
a
remedy
.
We
grante
certainely
that
they
are
worse
than
incensible
blockes
,
whiche
are
nothynge
moued
,
and
not
displeased
at
the
defylynge
of
the
temple
:
neither
is
it
sufficient
that
they
be
sorrowfull
in
mynde
,
except
they
withdrawe
them selues
from
the
corruption
and
abuse
,
and
testysie
with
theyr
tongue
,
that
they
desyre
a
reformation
,
so
often
as
occasion
shall
serue
:
but
lett
them
whiche
haue
not
aucthoritie
publyke
,
seke
to
amende
those
abuses
with
their
tongue
,
whiche
they
cannot
remedy
with
theyr
hande
:
C.
and
lette
them
praye
vnto
the
lorde
,
that
he
wyll
eyther
pourge
his
Churche
him selfe
,
orels
suffer
those
to
pourge
it
,
to
whom
hee
hath
committed
power
and
authoritie
.
Question
.
Notwithstanding
some
demaunde
here
,
why
Christ
dyd
correcte
this
small
and
tollerable
abuse
,
when
he
sawe
the
temple
to
be
replenished
with
grosse
superstitions
,
Aunswere
.
whiche
he
let
alone
.
We
aunswere
that
it
was
neyther
the
purpose
of
Christe
to
restore
all
the
sacrede
ceremonyes
into
their
former
vse
,
neyther
that
he
had
any
consideration
,
which
faltes
were
greter
,
and
whiche
lesse
:
but
that
he
had
onlye
this
regarde
,
that
vnder
one
vysible
signe
,
he
might
teache
that
the
partes
of
the
temple
were
committed
vnto
him
of
God
to
be
purged
:
and
also
that
he
might
shewe
that
the
worship
of
God
was
corrupted
with
palpable
&
sensible
abuse
.
Notwithstandinge
this
market
of
bying
and
selling
in
the
temple
wanted
not
a
cloke
:
for
they
sayde
that
it
was
an
ease
to
the
people
,
least
they
shoulde
be
troubled
to
feke
their
sacrifyces
a
farre
of
:
and
then
that
euery
man
whiche
mente
to
offer
,
mighte
haue
money
at
hand
.
But
these
choppers
and
changers
dyd
not
sit
in
the
temple
,
but
in
the
courte
or
yarde
of
the
temple
,
which
place
is
oftentymes
in
the
scriptures
called
the
temple
But
because
there
was
nothing
more
vnsemely
for
the
maiestie
of
the
temple
,
then
to
haue
a
faire
or
market
erected
so
nere
the
same
,
this
profanation
was
not
tollerable
.
And
our
sauiour
Christ
did
the
more
earnestly
inuey
against
the
same
,
because
it
was
openly
known
that
this
abuse
was
brought
in
by
the
couetousenesse
of
the
pristes
,
to
receyue
their
fylthy
luker
.
For
as
a
man
enteringe
into
a
shoppe
or
bowth
,
in
the
which
diuerse
fine
and
pleasante
thinges
are
to
be
soulde
,
is
intysed
and
allured
by
the
glittering
shewe
therof
to
buie
somewhat
,
where
as
at
the
first
enterance
into
the
same
,
hee
had
no
such
affection
:
euen
so
the
priestes
of
the
temple
layde
their
entisynge
snares
,
that
by
crafte
and
subtiltie
they
might
drawe
vnto
them
some
gayne
by
oblations
of
euery
one
.
M.
God
trewely
had
commanded
to
offer
,
but
yet
he
woulde
not
haue
his
institution
to
serue
for
the
mayntenaunce
of
the
couetousenes
of
men
:
furthermore
he
coulde
not
abide
to
haue
his
holy
temple
so
prophaned
.
For
what
face
or
shewe
of
the
temple
was
this
?
Couetousnes
crept
into
the
temple
of
Hierusalem
.
Christ
therefore
heinge
entered
into
the
temple
,
fyrste
of
all
purgeth
this
fowle
spotte
and
blemishe
,
to
declare
how
gretlye
they
dyd
displease
,
&
howe
vntollerable
they
were
in
the
Churche
,
which
vnder
the
shewe
&
pretence
of
pietie
,
sought
after
nothynge
but
gayne
.
Hypocrisie
most
abhominable
.
There
were
many
other
wicked
abuses
in
the
temple
whiche
he
lefte
vntowched
,
to
teache
vs
that
those
euylles
whiche
do
moste
nerely
concerne
the
glory
of
God
,
ought
first
of
all
to
be
pourged
,
and
that
there
is
wickednesse
more
abhominable
in
the
syghte
of
God
then
Hypocrisie
.
And
where
as
he
dothe
not
onelye
by
his
worde
,
but
also
by
his
dede
abolishe
those
thinges
out
of
the
temple
of
God
,
whiche
dyd
displease
hym
,
althoughe
hee
knewe
that
in
shorte
tyme
,
bothe
the
cittie
and
temple
shoulde
be
destroyed
,
theye
are
taughte
whiche
haue
receyued
power
from
God
in
the
Church
,
that
they
ought
not
onelye
by
their
woorde
,
but
also
by
theyr
deede
pourge
the
congregations
of
Chryste
,
althoughe
theye
knowe
that
their
corruption
,
superstition
,
and
Idolatrye
shall
fyrmelye
abyde
styll
in
the
hartes
of
the
reprobate
.
A.
For
by
this
meanes
God
hath
geuen
theim
power
,
to
seeke
chiefely
and
fyrste
of
all
,
for
the
settyng
forthe
of
his
diuyne
worshyppe
.
13
It
is
written
,
my
house
shall
be
called
the
howse
of
prayer
.
But
ye
haue
made
it
a
denne
of
theeues
.
It
is
written
.
B.
Our
sauiour
Chryste
here
sheweth
a
reason
of
his
doing
,
bringynge
in
the
ende
and
vse
of
the
howse
of
God.
My
house
is
the
house
of
prayer
.
C.
This
place
is
taken
oute
of
the
prophesie
of
Esay
,
Esay
.
●…
whiche
verye
well
agreed
with
the
circumstance
of
the
tyme
.
For
there
is
foreshewed
the
callynge
of
the
Gentiles
.
Esayas
therefore
promisethe
that
God
wyll
bringe
to
passe
,
not
onely
that
the
temple
shal
recouer
the
excellencie
that
it
was
wonte
to
haue
,
but
also
that
all
nations
rounde
about
shall
come
thither
,
and
that
all
the
worlde
shal
come
into
trewe
and
syncere
godlynes
.
It
is
certayne
trewely
that
he
speaketh
metaphorically
,
:
for
the
prophetes
do
shaddowe
by
figures
of
the
lawe
,
the
spirituall
worship
of
God
,
which
should
be
vnder
the
kingedome
of
Christ
.
This
certaynely
was
neuer
fulfilled
that
al
people
came
to
Hierusalem
to
worshippe
.
When
as
therefore
he
pronounceth
that
the
temple
should
be
a
place
of
prayer
for
all
nations
,
it
is
as
muche
as
if
he
sholde
haue
saide
that
the
Gentiles
shoulde
be
gathered
together
into
the
church
of
God
that
with
one
mouthe
and
consente
together
,
they
might
call
vpon
the
true
God
,
with
the
sonnes
of
Abraham
.
But
because
he
maketh
mention
of
the
temple
,
in
respect
that
it
was
then
the
visible
and
publike
place
of
pyetie
,
Christ
dothe
not
without
good
cause
cast
the
Iewes
in
the
teethe
,
that
they
haue
brought
the
same
to
an
other
vse
than
at
the
fyrste
it
was
appoynted
for
.
The
sence
and
meaninge
therfore
is
this
,
namely
,
that
God
wold
haue
the
temple
stand
hytherto
as
a
signe
to
the
whiche
all
the
worshippers
of
hym
myghte
be
tyed
.
Howe
vnworthely
and
wyckedly
therefore
do
they
conuert
it
to
a
prophane
markette
?
Moreouer
in
the
tyme
or
age
of
Christe
this
temple
was
in
dede
the
house
of
prayer
,
that
is
to
say
,
so
longe
as
the
lawe
with
the
shaddowes
thereof
florished
.
For
it
began
to
bethe
house
of
praier
to
all
nations
so
soone
as
the
doctrine
of
the
Gospell
sounded
by
the
whiche
the
whole
worlde
grewe
into
one
consente
of
fayth
.
And
although
it
were
afterwarde
quyghte
ouerthrowne
,
yet
notwithstandynge
,
the
effect
of
this
prophesye
appereth
as
yet
vnto
this
daye
,
For
,
because
the
lawe
went
out
of
Sion
,
it
is
necessary
that
all
they
which
seke
to
praie
aright
haue
respecte
to
that
beginnynge
.
●…y
,
2.
Wee
graunte
truely
that
there
is
no
dyfference
of
places
,
because
the
lorde
wyll
be
called
vpon
in
euery
place
:
but
as
the
faithfull
ar
said
to
speake
with
the
tongue
of
Canaan
,
●…y
.
19.
whiche
professe
that
they
worshyp
the
God
of
Israell
,
euen
so
they
are
said
to
come
into
the
temple
,
because
from
thence
trewe
religion
came
:
and
there
was
the
selfe
same
beginning
of
waters
,
which
in
a
short
space
did
wonderfully
increase
and
flowe
and
geue
lyfe
to
the
drinkers
therof
,
as
testifieth
the
prophete
Ezechiel
.
In
like
maner
also
those
waters
of
lyfe
had
their
beginninge
,
●…chi
.
47
whiche
ranne
the
halfe
parte
of
them
towarde
the
east
sea
,
and
the
other
half
to
the
vttermost
sea
,
as
we
may
reade
in
the
prophesie
of
Zachary
.
At
this
day
,
●…tha
.
14.
althoughe
wee
vse
temples
to
make
holy
metinges
and
commynges
together
,
yet
notwithstanding
there
is
a
diuersitie
betwene
oure
temples
and
that
:
because
seing
that
Christe
is
nowe
come
,
the
externe
and
shadowed
Image
therof
is
not
set
before
vs
,
as
it
was
in
times
past
before
the
fathers
vnder
the
lawe
.
A.
Therfore
the
temple
of
Hierusalem
had
a
special
signification
.
But
the
truethe
ought
to
be
in
vs
,
that
we
may
be
the
lyuely
temple
of
the
liuinge
God
.
C.
Furthermore
wee
must
note
that
by
the
name
of
praier
the
prophete
noteth
the
whole
worshippe
of
God
.
For
although
there
were
many
ceremonies
at
that
time
,
yet
notwithstanding
his
purpose
was
to
teach
the
Iewes
briefely
to
what
ende
euery
one
of
them
oughte
to
be
referred
,
namely
that
they
might
worshippe
God
spiritually
as
it
is
said
in
the
Psalme
more
plainly
:
for
ther
also
God
reuoketh
al
the
exercises
of
godlines
to
praier
.
●…m.
50
,
But
ye
haue
made
it
a
de●…
of
theues
C.
Our
sauiour
Christ
doth
here
declare
the
the
complainte
of
Ieremy
did
verye
well
serue
for
his
time
,
in
the
which
the
temple
was
no
lesse
abused
.
Bu.
For
this
place
is
taken
out
of
the.
7.
chapter
of
Ieremy
,
●…rites
●…e
the
〈◊〉
of
god
〈◊〉
.
where
the
prophete
accuseth
the
people
for
the
abuse
of
the
temple
and
ceremonies
,
euen
as
Hypocrites
abusinge
the
name
of
god
,
whose
propertie
is
to
tourn
that
trueth
of
god
into
a
lie
.
C
The
Iewes
were
contented
with
the
vaine
pretence
of
the
temple
,
as
though
it
were
sufficient
to
obserue
externall
ceremonies
,
and
by
this
trust
they
gaue
vnto
them selues
libertie
to
syn
.
But
the
prophete
reclaymeth
them
,
declaringe
that
God
is
not
tyed
to
the
temple
,
or
bound
to
externall
ceremonies
,
&
therefore
they
do
falsely
bragge
of
the
name
of
the
temple
,
whiche
they
had
made
a
den
of
theues
.
For
as
theues
do
more
boldely
sin
&
offend
in
their
dennes
,
because
they
hope
they
shal
escape
vnpunished
:
euen
so
Hypocrites
waxe
so
bold
vnder
the
pretence
of
godlines
,
that
they
are
not
afraide
almost
to
mocke
God.
But
because
this
denne
is
metaphorically
extended
to
all
corruptions
&
abuses
,
Christ
doth
very
well
applie
this
present
place
of
the
Prophete
to
the
present
occasion
.
C.
For
as
theues
lurking
in
their
dennes
go
craftely
about
to
spoyle
men
,
Hypocrisy
is
a
denne
for
a
theefe
,
euen
soo
these
priestes
in
the
temple
of
God
,
and
vnder
the
pretence
of
the
worshyppe
of
God
,
brought
men
vnto
theyr
praye
.
For
they
which
exercise
and
seke
after
gayne
in
the
house
of
God
,
doo
couer
theymselues
with
the
holye
cloake
of
Goddes
worshippe
,
that
thereuppon
,
as
by
deceytes
,
they
myghte
sette
vppon
the
symple
people
and
spoyle
theim
.
For
as
the
obscurenesse
of
the
caue
or
denne
doth
hyde
the
theefe
,
euen
so
Hypocrisye
and
the
pretenced
shewe
of
Goddes
worshipp
do
couer
and
hyde
these
couetouse
prestes
&
theues
,
that
they
be
not
known
.
Otherwyse
who
coulde
perceiue
that
the
temple
at
any
time
werea
den
of
theues
,
beinge
so
holy
,
so
excellente
and
sumptuouse
,
in
the
which
there
was
nothyng
pretended
but
the
worshyppe
of
God
,
and
the
trewe
worshyp
of
God
?
The
Euangeliste
Marke
addethe
that
Christe
gaue
commandement
that
no
man
shold
cary
a
vessell
through
the
temple
,
that
is
,
he
woulde
not
suffer
that
any
thing
shold
be
sene
there
contrarye
to
the
holy
thynges
.
To
be
shorte
,
Chryste
toke
awaye
whatsoeuer
did
obscure
the
reuerence
and
maiestie
of
the
temple
.
14
And
the
blynde
and
halte
came
vnto
hym
in
the
temple
,
and
hee
healed
them
.
Two
special
offices
belong
vnto
Chryst
.
S.
Twoo
speciall
offyces
belonge
vnto
Christ
,
one
is
to
louse
mennes
consciences
from
impietie
,
and
this
pertaineth
to
the
sowle
:
the
other
is
the
healinge
of
corporall
disseases
,
&
this
pertayneth
to
the
body
:
as
for
exaumple
in
this
place
.
For
the
blynde
&
the
lame
come
vnto
Christ
,
beinge
certainely
perswaded
that
hee
is
the
sauiour
.
C.
And
least
that
the
aucthoritie
which
he
had
vsurped
vnto
hym selfe
contrary
to
the
vsuall
manner
and
custome
,
should
be
suspected
of
rashenes
,
he
confirmeth
the
same
by
miracles
.
He
healed
therefore
the
blinde
and
the
lame
in
the
temple
,
that
al
men
might
see
that
the
honour
and
right
of
the
Messias
did
truely
appertaine
vnto
him
.
For
the
prophetes
did
foreshewe
that
he
shoulde
be
knowne
by
these
markes
and
excellente
tokens
.
Wherby
againe
we
may
behold
and
se
that
whiche
we
shewed
a
lyttel
before
,
that
it
pertaineth
not
to
euery
priuate
person
to
imitate
and
followe
this
dede
of
Christ
,
and
rashely
to
exalte
hym selfe
into
the
throne
of
the
Messias
.
And
this
truely
we
muste
note
,
that
the
blinde
and
the
lame
whiche
were
healed
were
witnesses
of
the
deuyne
power
of
Christe
,
euen
as
thoughe
God
had
made
a
proclamation
with
his
own
voice
from
heauen
to
the
multitude
.
M.
For
after
this
manner
God
wente
aboute
to
take
awaye
all
excuse
from
this
people
.
15
When
the
chief
priests
and
Scribes
sawe
the
wonders
that
he
did
,
and
the
children
crying
in
the
temple
saying
:
Hosanna
to
the
sonne
of
Dauid
they
disdayned
.
When
the
chiefe
priestes
.
Bu.
We
haue
hearde
how
the
godly
receiued
the
king
Christ
:
in
these
woordes
it
is
shewed
how
the
wicked
do
enuy
his
glory
:
they
disdaine
that
Christ
shoulde
be
glorifyed
,
and
they
hate
&
calumniate
hym
for
his
well
doinge
,
and
that
for
no
other
cause
than
for
that
they
perceiue
that
he
resisted
their
euyll
affections
.
C.
The
Euangelist
Luke
sayth
that
the
Pharyseies
wold
haue
had
Christ
to
rebuke
his
Disciples
:
Luke
19.
for
then
the
Disciples
cried
onely
,
But
he
aunswereth
,
that
if
they
should
holde
their
peace
,
the
stones
wold
crye
:
because
God
woulde
sooner
make
the
stones
to
speake
,
than
to
suffer
the
kyngedome
of
his
sonne
to
be
ouerwhelmed
.
The
Scribes
&
Phariseies
thought
they
had
bitten
Christ
shrewdely
,
when
they
obiecte
and
cast
in
his
teeth
that
hee
sought
the
praise
of
children
:
but
he
answereth
their
obiection
as
followeth
.
16
And
sayde
vnto
hym
:
heareste
thou
what
these
saye
?
But
Iesus
saith
vnto
them
,
why
not
?
Haue
ye
neuer
red
:
Out
of
the
mouthes
of
babes
&
sucklinges
thou
hast
ordeined
prayse
?
Hearest
thou
what
these
saye
.
C.
Notable
and
greate
was
the
mallice
of
the
hyghe
priestes
,
as
concerninge
the
signes
whiche
they
had
séene
they
say
nothinge
,
but
they
cauill
and
calumniate
at
the
acclamation
of
the
children
:
when
as
notwithstandinge
withoute
all
doubte
the
excellente
shewe
of
myracles
did
more
greeue
them
then
the
voyce
of
the
children
.
For
those
myracles
gaue
a
greatter
testimonie
vnto
Chryste
,
than
the
crying
of
the
children
.
A.
Notwithstandinge
wee
must
se
wherefore
these
priestes
were
so
malyciouselye
offended
at
those
prosperouse
cries
of
the
children
,
C.
and
what
thynge
dyd
moste
of
all
pricke
them
.
Wee
knowe
howe
earnestly
and
straitely
they
stroue
for
their
ryghte
for
zeale
droue
them
to
this
passe
,
that
they
wold
haue
the
cruell
and
straighte
lawe
abide
fyrme
vnto
them selues
,
which
they
had
once
vsurped
.
Againe
this
was
not
the
smallest
impayrings
and
dyminishinge
of
the
Empire
,
if
it
had
bene
laweful
for
the
people
to
attrybute
the
name
of
a
kynge
to
Chryste
:
yea
,
in
the
smalleste
thynges
they
woulde
haue
their
decrees
to
be
counted
for
dyuine
oracles
,
that
it
myghte
not
be
lawefull
to
allowe
or
to
reiecte
any
thynge
,
excepte
it
had
passed
by
theyr
consente
.
So
that
they
counte
it
an
absurde
and
peruerse
thynge
to
haue
any
man
extolled
with
the
tytle
of
the
Messias
by
the
people
,
whome
they
with
theyr
consente
,
hadde
not
aduaunced
thereunto
by
somme
decree
.
And
trewelye
it
had
bene
meete
if
that
they
had
discharged
their
offyce
and
calling
,
that
they
shoulde
haue
gone
before
al
the
people
as
authors
and
captaynes
.
For
the
priestes
were
created
and
apointed
,
that
all
men
myghte
seeke
for
the
knowledge
of
the
lawe
at
their
lyppes
:
●…alach
.
2.
and
that
they
mighte
be
the
angelles
and
interpreters
of
the
Lorde
of
hostes
.
But
because
they
had
falsely
extinguished
the
lighte
of
the
trueth
,
Christe
dothe
verye
aptely
aunswere
,
that
they
profyte
nothinge
at
all
,
whileste
they
go
about
to
suppresse
the
doctryne
of
saluation
,
because
rather
then
they
shall
brynge
that
to
passe
,
it
shall
by
violence
burste
out
of
the
stones
.
Notwithstanding
vnder
this
there
is
conteyned
a
secrete
grauntinge
:
for
Christ
dothe
not
deny
but
that
this
is
a
preposterouse
order
,
that
the
vnlerned
multitude
and
children
should
be
the
first
that
with
their
voyce
and
crye
should
cellebrate
the
comminge
of
the
Messias
:
but
because
they
do
maliciouslye
choake
the
truethe
,
whiche
oughte
to
be
the
lawfull
witnesses
thereof
.
he
saithe
it
is
no
meruaile
if
God
stirre
vp
others
,
and
do
chose
children
in
their
steede
,
to
theyr
greate
ignominie
and
shame
.
Hereby
there
commeth
to
vs
no
small
consolation
.
For
althoughe
the
wicked
wyll
not
a
little
seke
to
couer
and
obscure
the
kyngedome
of
Christe
,
yet
notwithstandinge
here
wee
heare
that
all
their
laboures
and
deuyses
are
in
vaine
.
They
hope
when
they
haue
destroyed
somme
,
and
stayed
other
some
throughe
feare
from
helpinge
forwarde
the
kingedome
of
Christ
,
that
they
haue
obteyned
their
purpose
.
But
trewly
the
lorde
will
frustrate
their
expectation
:
●…dts
glo●…
cannot
be
●…ered
.
because
he
wyll
rather
geue
mouthes
and
tongues
to
stones
than
the
kingedome
of
his
sonne
shold
want
witnesses
.
C.
The
priestes
and
scribes
speake
in
contempt
,
saying
,
Doste
thou
heare
what
these
say
?
As
if
they
should
say
,
Thou
sekest
praise
of
these
children
which
knowe
not
what
they
say
.
But
Iesus
saithe
vnto
them
:
why
not
?
Bu.
That
is
to
saye
,
I
heare
them
well
enoughe
.
The
whiche
answere
doth
constantely
meintaine
it
,
all
doubte
beinge
wholly
taken
away
:
but
it
semeth
to
signifie
somwhat
more
,
as
if
he
should
haue
saide
,
The
voice
whiche
you
your selues
ought
to
vtter
,
these
children
do
expresse
.
Haue
ye
neuer
redde
:
Out
of
the
mouthe
of
babes
.
C.
The
priestes
and
Scribes
take
occasion
to
calumniate
of
that
,
that
he
suffereth
him selfe
to
be
called
a
kyng
of
chyldren
:
according
to
the
manner
of
the
wicked
,
which
alwaies
prowdely
despise
humillitie
in
the
disciples
of
Christ
.
This
mallice
Christ
confuteth
by
the
testimonie
of
the
Prophete
Dauid
,
whiche
maketh
infantes
also
to
be
proclaymers
of
the
glory
of
God
,
A.
This
place
whiche
our
sauiour
Christ
alleageth
is
taken
out
of
the
.viii.
Psalme
,
C
where
,
Psalm
.
8.
as
towchinge
the
letter
is
thus
written
,
Out
of
the
mouth
of
very
babes
&
sucklings
hast
thou
ordayned
strength
.
By
the
whiche
wordes
the
prophet
meaneth
that
although
tongues
holde
their
peace
,
yet
God
hath
no
nede
of
other
retoritians
or
eloquente
personnes
,
to
set
forthe
his
power
,
than
yonge
infantes
,
whiche
as
yet
hange
on
their
mothers
brestes
.
They
trewly
are
many
,
but
the
wonderfull
prouydence
of
God
,
whiche
shyneth
in
them
,
is
like
vnto
the
sounde
of
greate
eloquence
.
A.
as
if
the
Prophete
Dauid
shoulde
haue
sayde
.
Thy
wonderfull
workes
(
O
Lorde
)
which
thou
shewest
in
infants
,
(
whom
thou
wonderfully
preseruest
)
do
declare
that
thou
arte
suche
a
one
which
haste
a
care
for
mankinde
,
by
whose
prouidence
all
things
are
gouerned
.
There
is
no
great
néede
of
eloquence
to
extoll
&
set
forthe
thy
power
,
the
very
infantes
which
sucke
their
mothers
teates
,
doe
preache
the
same
.
C.
For
they
whiche
waye
and
consider
with
them selues
how
the
childe
is
begotten
in
the
wombe
of
his
mother
,
howe
the
same
is
nourished
there
for
the
space
of
nyne
moneths
,
how
the
same
at
length
is
wonderfully
borne
,
and
how
it
fyndeth
foode
to
nourishe
it
so
soone
as
it
commeth
into
the
worlde
:
he
must
of
necessitie
not
only
fele
&
confesse
that
God
is
the
creator
of
the
world
,
but
also
he
shal
wonder
&
merueyl
at
the
same
.
Euen
so
the
Sonne
and
the
Moone
,
although
they
be
dombe
creatures
,
yet
not
withstanding
they
are
saide
to
preache
&
set
forthe
the
prayses
of
God
.
Yea
treuly
whatsoeuer
is
in
heauen
,
&
whatsoeuer
is
in
the
earth
,
although
it
want
a
tonge
,
yet
notwithstanding
it
setteth
forth
the
praise
of
God
.
To
be
shorte
,
seing
in
the
tonge
of
infants
the
glory
of
God
dothe
sounde
,
Christe
doth
hereby
gather
that
it
is
no
absurditye
at
all
if
he
receiue
the
prayse
of
Infants
whiche
are
endewed
with
the
vse
of
speaking
.
As
if
he
should
saye
,
If
Infants
do
preache
the
power
of
God
to
all
men
,
why
do
ye
counte
it
an
vnsemelye
thing
that
children
should
yelde
prayses
vnto
me
at
this
daye
?
For
these
of
the
twayne
are
more
fete
therevnto
because
they
haue
their
tonges
.
By
these
woordes
(
but
couertly
)
he
proueth
hym selfe
to
be
God
.
M.
There
are
certaine
which
saye
that
the
Lorde
vsurped
this
place
,
not
accordinge
to
the
letter
,
(
seinge
that
they
were
neyther
sucklinges
nor
infants
which
cried
Hosanna
in
the
temple
:
but
children
of
more
riper
age
then
those
of
whom
the
Prophet
maketh
mencion
in
the
Psalmes
)
but
accordinge
to
the
spirite
of
the
Prophete
,
whome
they
saye
had
not
respecte
in
this
place
to
infants
and
suckelinges
in
age
,
but
to
children
in
spirite
and
estimation
.
Because
the
lyttel
children
did
geue
testimonye
in
the
temple
to
the
power
of
God
,
whome
the
Scribes
and
Phariseis
beinge
enemies
to
God
and
desierouse
of
reuenge
and
bloudy
men
did
most
obstinatly
resiste
:
therefore
they
thinke
that
this
verse
was
obiected
vnto
them
of
Christ
But
the
former
exposition
is
more
apte
,
and
agreable
to
the
sence
.
M.
Moreouer
by
this
example
we
are
taughte
not
to
be
children
in
vnderstanding
,
but
in
malice
,
that
we
may
deliuer
out
of
our
mouthes
the
praise
of
God
,
to
the
confusion
of
wisedome
and
the
power
of
this
worlde
,
and
that
wee
maye
instructe
oure
children
with
a
singuler
study
to
the
praise
of
God
,
all
hypocrisy
and
dissimulation
being
set
aparte
.
17.
And
he
lefte
them
and
went
out
of
the
Citty
vnto
Bethany
and
had
his
abiding
there
.
And
the
lefte
them
.
M.
The
Euangeliste
Marke
hath
.
And
when
he
had
looked
rounde
about
vppon
all
thinges
,
and
now
the
euen
tyde
was
come
,
he
wente
oute
vnto
Bethany
with
the
twelue
.
Marke
.
11.
Many
shewe
a
reason
why
our
Sauiour
Christe
did
so
,
namely
,
because
he
would
not
before
the
time
geue
occasion
to
his
enemys
to
laye
handes
on
hym
.
Vnto
Bethany
.
Where
he
had
raised
Lazarus
from
death
.
And
had
his
abiding
there
.
Desyring
rather
to
haue
to
do
with
the
godly
and
faithful
,
than
to
abyde
in
the
Citty
which
was
so
muche
corrupted
.
18.
In
the
morning
as
he
retourned
into
the
Citty
againe
,
he
hongred
.
In
the
morning
.
M.
That
is
to
saye
retourning
from
Bethany
.
For
the
Euangelist
Marke
hath
.
When
he
went
oute
of
Bethany
.
C.
For
we
must
note
that
betwen
that
sollem
enteraunce
of
Christ
into
Hierusalem
and
the
daye
of
paseouer
,
he
lodged
at
Bethany
:
and
the
daye
time
he
came
into
the
temple
to
teache
.
M.
And
so
writteth
the
Euangeliste
Luke
saying
:
In
the
daie
time
he
taught
in
the
Temple
:
and
at
nighte
,
he
wente
out
,
and
abode
in
the
mounte
that
is
called
Oliuete
.
And
all
the
people
came
in
the
morninge
to
him
in
the
temple
for
to
heare
hym
.
Luke
●●
Mathewe
and
Marke
make
mencion
of
the
history
which
happened
in
the
meane
time
,
namelye
,
that
Christ
comming
into
the
Citty
an
hungered
,
came
vnto
the
figge
tree
,
&
when
he
founde
nothinge
of
the
same
but
leaues
he
did
curse
it
,
and
the
trée
being
accurst
vanished
awaie
by
and
by
.
Yet
notwithstanding
the
narration
of
Mathewe
and
Marke
seme
somwhat
to
differ
For
Mathewe
sayth
that
this
was
done
,
the
daye
after
that
Christ
had
professed
hym selfe
to
be
a
Kinge
:
But
Marke
reporteth
it
to
be
done
the
day
following
.
Notwithstanding
the
solucion
is
soone
made
:
For
in
this
they
agree
that
Christe
when
he
came
into
the
City
the
next
day
after
his
solem
enteraunce
into
the
same
,
cursed
the
tree
.
Onely
Marke
expresseth
that
whiche
Mathewe
omitteth
,
namely
,
that
the
Disciples
marked
what
was
done
by
the
witheringe
of
the
trée
the
daye
followinge
.
Althoughe
therfore
that
Marke
more
distinctlye
noted
the
order
of
the
tyme
,
yet
notwithstanding
he
doth
not
disagrée
from
Mathewe
.
He
retorned
into
the
Citty
againe
.
M.
Let
vs
here
learne
that
Christe
preached
the
woorde
in
that
place
and
time
when
all
thinges
were
thoughte
paste
all
hope
of
recouery
(
as
it
semed
then
to
the
Cittyzenes
of
Hierusalem
)
:
For
all
were
not
past
hope
of
amendement
,
but
there
remained
some
in
whome
the
truth
might
take
place
.
He
hongered
.
C.
We
doubt
not
but
that
all
men
will
graunte
that
Christe
did
not
fayne
this
honger
,
but
that
he
did
truely
fele
and
suffer
the
same
For
we
knowe
that
of
his
owne
frée
will
he
was
subiecte
to
oure
infirmities
:
althoughe
his
nature
were
freée
and
at
liberty
.
As
concerninge
the
which
matter
we
maye
reade
more
in
the
forthe
of
Ihon.
19.
And
when
he
had
spyed
a
figge
tree
in
the
waie
,
he
came
to
it
,
and
founde
nothinge
thereon
,
but
leaues
onely
,
and
saide
vnto
it
:
Neuer
frute
growe
on
thee
henceforwardes
.
And
anone
the
figge
tree
withered
awaye
.
And
when
he
had
espyed
the
figge
tree
.
E.
Or
a
certaine
figge
tree
.
For
the
Hebrewes
vsurpe
this
woorde
(
wone
)
for
certaine
.
He
came
to
it
and
founde
nothing
thereon
.
M.
The
Euangelist
Marke
addeth
.
For
the
time
of
figges
was
not
yet
come
.
C
Therfore
some
here
demaunde
how
he
was
deceiued
sekinge
frute
on
a
tree
where
none
was
to
be
founde
,
●●tion
.
specially
seing
that
the
time
of
bearing
frute
was
not
yet
come
:
then
,
why
he
tooke
suche
displeasure
at
the
tree
in
the
which
there
was
no
falte
?
But
there
is
no
absurdity
at
al
herein
if
we
say
that
as
he
was
man
the
kynde
of
the
tree
was
vnknowne
vnto
hym
:
●●ert
.
notwithstandinge
it
may
be
that
he
came
of
purpose
knowinge
well
enoughe
what
shoulde
come
to
passe
.
Certainly
as
he
was
man
he
mighte
seke
for
meate
well
enough
.
For
we
must
alwayes
haue
this
discretion
and
consideration
in
the
scriptures
,
that
when
mencion
is
made
of
deuyne
matters
,
wee
muste
consider
of
God
:
and
when
mention
is
made
of
humaine
thinges
,
then
we
must
haue
respecte
vnto
man
:
&
in
those
thinges
that
pertaine
to
the
office
of
a
Mediator
,
wee
must
consider
that
God
is
manifested
in
the
fleshe
.
The
Godhead
gaue
place
so
often
as
it
was
necessary
that
the
humanity
shoulde
eyther
do
or
suffer
.
He
was
able
by
his
woorde
to
prouide
meate
for
hymselfe
,
yet
notwithstanding
he
dyd
it
not
.
Furthermore
as
he
was
God
hee
knewe
that
tyme
of
figges
was
not
yet
come
.
Neuer
fruite
growe
on
the
henceforwards
.
C.
In
that
Christ
curseth
the
figge
tree
,
we
must
not
so
take
it
as
though
it
were
done
in
anger
,
or
as
thoughe
he
poured
out
his
displeasure
against
the
figge
trée
:
as
commonly
blind
rashe
and
vnruly
men
are
wonte
to
do
,
who
curse
those
thinges
the
haue
no
lyfe
,
when
they
can
not
frame
them
to
their
mynde
:
for
if
he
had
thus
done
,
his
reuenge
should
not
onely
haue
ben
vniust
,
but
also
childishe
and
rydi
,
culouse
.
But
seinge
that
hunger
was
greuouse
vnto
him
by
reason
of
the
flesh
he
sought
by
a
contrary
affection
to
ouercome
the
same
,
to
the
ende
he
myght
set
forthe
the
glory
of
the
father
:
Ihon.
4.
accordyng
to
that
whiche
he
sayth
in
an
other
place
,
My
meate
is
to
do
the
wyll
of
my
father
.
For
there
also
he
stryueth
with
werines
and
thirste
.
And
we
may
coniecture
very
probablye
that
hunger
was
an
occasion
vnto
hym
to
shewe
forthe
a
myracle
,
and
to
teache
his
disciples
.
Therefore
when
hunger
oppressed
him
,
hee
hauynge
not
meate
in
a
readynes
,
he
fedeth
and
satisfieth
him self
by
an
other
meanes
,
namely
by
settynge
forthe
the
glory
of
God
.
And
hee
wolde
declare
in
the
tree
,
what
the
ende
of
Hypocrites
shal
be
,
and
how
vayne
and
friuolouse
their
oftentation
and
bragginge
is
.
And
anone
the
fygtree
wythered
awaye
.
C.
Here
by
we
may
learne
of
what
forte
the
word
of
cursinge
is
,
namelye
,
that
the
tree
might
be
condemned
of
vnfruitefulnes
:
euen
as
lykewise
God
dothe
blesse
when
by
his
voyce
hee
inspireth
fertillitie
and
fruitefulnes
into
any
thing
what
soeuer
20
And
when
his
Disciples
sawe
it
,
they
meruailed
sayinge
.
Howe
sone
is
the
fygtree
wythered
away
?
And
when
his
disciples
.
C
It
is
euident
by
the
woordes
of
Marke
,
that
the
fygtree
dyd
not
wyther
out
of
hande
,
or
at
leaste
that
it
was
not
marked
of
the
Disciples
,
vntyll
they
sawe
the
nexte
daye
followinge
that
it
was
voyde
of
all
greuenes
.
And
the
same
Marke
also
,
assigneth
that
to
Peter
,
whiche
Matthewe
attributeth
to
all
the
disciples
:
but
seing
that
Christ
dothe
aunswere
in
the
plurall
nomber
,
we
maye
easely
gather
that
one
demanded
the
question
in
the
name
of
the
rest
.
21.
Iesus
answered
and
said
vnto
them
:
verely
I
saie
vnto
you
.
If
ye
haue
faith
&
doubt
not
,
ye
shal
not
only
doe
this
,
that
is
happened
vnto
the
figge
tree
:
but
also
if
ye
shall
saye
to
this
mountaine
,
remoue
and
caste
thy selfe
into
the
sea
it
shall
be
done
.
If
ye
haue
faith
.
C.
Oure
Sauioure
Christ
dothe
farther
extende
the
vse
of
the
miracle
,
to
the
end
he
might
animate
his
Dsciples
to
fayth
&
truste
.
M.
And
whereas
Christe
doth
aunswere
as
concerninge
the
power
of
faythe
,
and
not
of
the
mistery
which
he
had
in
hand
,
it
was
done
by
the
wisedome
of
the
spirite
,
which
frameth
all
thinges
to
the
proffite
of
the
hearers
.
It
was
better
by
this
déede
to
admonish
the
Disciples
what
the
power
of
faith
was
,
that
they
mighte
craue
the
same
,
than
to
expounde
what
this
déede
did
signify
mistically
,
But
these
wordes
which
we
reade
here
are
as
muche
in
effecte
as
if
Christ
should
haue
said
:
Meruayle
not
without
reason
at
that
which
was
done
,
but
knowe
and
vnderstande
ye
whereby
it
was
done
,
namely
by
the
power
of
God
:
but
and
if
ye
woulde
haue
the
same
to
appere
vnto
you
,
haue
confidence
in
God
,
as
saith
the
Euangeliste
Marke
.
We
are
saide
to
haue
confidence
in
God
,
Confidence
in
God.
when
we
haue
respecte
to
God
alone
,
C.
And
do
promise
vnto
our
selues
&
loke
for
those
things
at
the
handes
of
God
whereof
wee
haue
nede
.
Faythe
therefore
is
not
a
confused
opinion
of
God
,
but
a
certaine
persuasion
as
concerning
the
promises
of
God.
And
doubt
not
.
E.
The
Euangeliste
Marke
hath
.
And
doubteth
not
in
his
harte
.
And
as
it
were
declaring
what
it
is
to
doubte
,
he
addeth
by
and
by
sayinge
:
Doubting
putteth
awaye
fayth
.
But
shall
beleue
that
those
thinges
which
he
saithe
shall
come
to
passe
,
whatsoeuer
he
saythe
he
shall
haue
.
Where
doubtinge
is
there
faythe
is
wantyng
.
And
there
is
no
accesse
vnto
God
without
fayth
when
wee
do
certainlye
determine
to
haue
our
prayers
hearde
of
God
,
and
do
doubte
nothynge
of
this
matter
.
But
if
ye
shall
say
to
this
mountaine
.
C.
Christ
dothe
not
here
teache
that
hilles
maye
be
remoued
,
but
sheweth
onelye
the
certainety
of
faith
.
They
which
cleaue
vnto
the
Lorde
by
a
sure
and
vndoubted
faith
,
are
able
(
the
Lorde
when
he
séeth
good
aydinge
them
)
to
do
that
which
semeth
impossible
to
fleshe
.
A.
Reade
the
seuentene
chapter
goinge
before
where
Christ
teacheth
the
self
same
thing
.
22.
And
all
things
that
ye
aske
in
praier
(
if
ye
beleue
)
ye
shall
receiue
them
.
And
all
thinges
that
ye
shall
aske
in
prayer
.
C.
Because
faith
,
(
if
there
be
any
at
all
)
bursteth
forth
into
prayers
,
and
pearceth
euen
to
the
treasurs
of
the
grace
of
God
,
(
which
are
declared
by
the
worde
)
to
enioye
them
,
therefore
Christe
ioyneth
prayer
to
faith
.
For
if
he
shoulde
haue
saide
that
we
shall
haue
whatsoeuer
we
wishe
for
,
faithe
mighte
seeme
to
some
imperiouse
or
to
secure
.
Wherefore
Christ
doth
shewe
that
they
do
treuly
beleue
,
which
bearing
them selues
bolde
of
his
goodnes
,
and
promises
,
do
humblely
flee
vnto
him
.
A.
Therefore
the
Euangeliste
Marke
as
it
were
expounding
what
it
is
to
beleue
,
wrote
saying
,
and
shal
not
doubte
in
his
harte
,
but
shal
beleue
that
those
thinges
which
he
saith
shall
come
to
passe
,
whatsoeuer
he
sayth
he
shall
haue
.
Therefore
I
say
vnto
you
,
what
thinges
soeuer
ye
desyre
when
ye
praye
,
beleue
that
ye
receyue
them
,
and
ye
shall
haue
them
.
Mar.
●…
C.
This
place
serueth
very
well
to
expresse
and
set
forthe
the
force
and
nature
of
faythe
,
namely
because
the
certainty
and
assurance
resteth
in
the
goodnes
of
GOD
,
whiche
putteth
awaye
all
doubte
.
For
Christ
doth
not
acknowledge
any
to
beleue
,
but
those
whiche
do
vndoubtedlye
persuade
them selues
that
God
is
fauorable
vnto
them
,
and
doubte
not
but
that
he
will
graunte
whatsoeuer
they
aske
.
Whereby
we
may
see
howe
diuelishelye
Papistes
were
bewitched
,
whiche
affirme
that
we
ought
to
doubte
of
oure
saluation
:
yea
they
saye
that
it
is
foolishe
presumption
,
if
we
persuading
oure
selues
of
the
fauore
of
God
towardes
vs
,
dare
presente
oure selues
before
hym
.
And
yet
treuly
the
Apostell
Paule
dothe
speciallye
commende
this
:
The
〈◊〉
would
〈◊〉
vs
do●…
saluati●…
benefite
of
Christe
because
by
fayth
in
hym
we
haue
bouldnes
and
confidence
to
come
vnto
God
.
Furthermore
this
place
teacheth
that
the
true
example
of
faith
is
contayned
in
prayers
.
●…ection
.
If
anye
man
do
obiecte
these
petitions
were
neuer
hearde
of
that
mountaines
shoulde
caste
themselues
into
the
sea
,
●…nswere
.
we
may
easely
aunswer
that
Christe
did
not
geue
liberty
to
the
fonde
and
vnlawfull
requestes
of
men
,
when
he
ioyneth
prayers
to
the
rule
of
fayth
.
For
so
it
is
necessary
that
the
spirite
of
God
do
bringe
into
obedience
all
our
affections
being
bridled
by
the
word
of
God
.
Oure
sauiour
Christ
doth
require
and
vndoubted
faith
&
trust
of
praier
with
out
wauering
.
But
how
shall
the
mind
of
manne
conceiue
the
same
but
by
the
worde
of
God
.
We
se
therfore
now
,
that
our
Sauiour
Christe
dothe
promise
nothing
to
his
Disciples
,
excepte
they
kepe
them selues
within
the
limits
of
his
diuine
will
.
A.
Hereupon
the
Apostell
Saint
Ihon
saith
.
●●n.
5.
This
is
the
trust
that
we
haue
to
Godwardes
,
that
if
we
aske
any
thinge
of
him
according
to
his
wyll
he
heareth
vs
.
23.
And
when
he
was
come
into
the
temple
,
the
chefe
Priestes
and
elders
of
the
people
came
vnto
him
(
as
he
was
teachinge
)
and
saide
.
By
what
authority
doeste
thou
these
thinges
,
and
who
gaue
thee
this
authority
?
And
when
he
was
come
into
the
Temple
.
Bu.
Christe
oure
Sauiour
before
as
he
bare
the
office
of
a
Kinge
expulsed
and
caste
oute
of
the
Temple
all
those
that
bought
and
soulde
in
the
same
:
and
now
according
to
his
priestly
office
also
,
he
teacheth
the
people
in
the
Temple
,
fulfilling
both
the
office
of
a
priest
and
a
king
,
together
.
This
thing
did
greatly
burne
and
vexe
the
mindes
of
the
chefe
priestes
and
elders
.
M.
For
these
men
sawe
the
greate
glory
of
his
miracle
,
and
the
feruente
affection
of
the
people
towarde
Christ
:
they
felte
and
perceiued
a
certaine
authoritie
of
the
teacher
,
&
of
hym
which
purged
the
temple
:
by
all
the
which
thinges
they
looked
for
nothinge
but
for
the
contempte
of
his
authoritye
and
power
,
and
the
obscuration
of
his
wanted
glorye
.
C.
But
because
their
other
counsells
and
deuises
had
not
prospered
and
taken
effecte
,
and
their
practises
by
the
whiche
they
wente
aboute
to
resiste
hym
beinge
manifeste
,
nowe
they
go
about
to
proue
if
peraduenture
they
might
put
him
from
the
office
of
teachinge
.
They
seme
not
to
doubte
of
the
doctrine
it selfe
whether
it
were
true
or
false
:
the
proofe
wherof
they
had
often
times
alreadye
in
vaine
attempted
:
neyther
durste
they
reprehende
the
glorye
of
the
miracles
,
because
he
alwayes
set
forth
the
diuine
power
of
God
:
but
by
an
other
way
they
go
about
to
reproche
him
,
namelye
by
mouinge
a
controuersy
or
doubte
as
concerninge
his
callinge
,
and
commandemente
.
M.
They
sawe
that
he
hadde
neyther
any
principall
or
priestly
forme
or
shewe
of
power
,
as
touchinge
this
worlde
,
which
did
these
great
&
wajghty
matters
:
the
which
if
any
man
do
without
authoritye
,
he
is
worthelye
counted
rashe
and
seditiouse
.
They
come
therefore
with
a
greate
apparance
and
oftentation
of
power
,
demaundinge
by
what
authoritye
he
dothe
that
which
he
dothe
.
For
they
thoughte
by
this
question
they
mighte
conuince
hym
eyther
as
a
blasphemer
if
he
saide
that
he
did
these
thindes
by
the
power
of
God
,
seing
he
was
a
man
:
or
els
as
a
seditiouse
personne
,
if
he
aunswered
that
he
vsed
his
owne
authority
.
They
dispute
not
therfore
as
concerning
his
doctrine
(
as
we
sayd
euen
nowe
)
but
as
concerning
formalitye
(
as
we
terme
it
)
as
if
they
should
haue
saide
.
Although
thy
doctrine
be
true
,
yet
notwithstandinge
thou
oughtest
not
to
presume
to
teache
without
thou
be
licenced
thereunto
by
oure
authoritie
.
C.
This
truely
was
a
special
cooler
:
for
seinge
it
became
no
man
eyther
to
intrude
hym selfe
into
the
honor
of
the
priestehoode
,
or
into
the
office
of
a
Prophete
but
shoulde
wayte
for
the
calling
of
God
:
much
lesse
was
it
mete
for
any
man
to
take
vnto
him
the
name
of
the
Messias
,
vnlesse
he
were
certainlye
knowne
to
be
chosen
by
God
:
because
it
was
necessary
that
he
shoulde
not
only
be
appointed
by
the
voyce
of
god
,
but
also
by
an
othe
,
as
it
is
written
in
the
Psalme
where
it
is
saide
:
The
Lorde
sware
and
will
not
repente
:
Psalme
.
110.
thou
arte
a
prieste
for
euer
after
the
order
of
Melchisedech
But
they
deale
wickedly
and
peruersely
,
seing
that
the
diuine
maiesty
of
Christe
by
so
many
wonders
and
signes
was
declared
,
to
aske
(
as
though
they
wer
the
most
ignorant
of
al
men
)
from
whence
he
came
For
what
can
be
more
absurde
,
than
whan
they
see
the
hande
and
power
of
God
to
be
openly
declared
,
as
by
making
the
lame
to
walke
,
and
the
blind
to
sée
,
to
doubte
whether
any
priuate
man
can
rashely
take
vnto
him
this
liberty
or
no
?
But
in
deede
they
could
not
but
confesse
that
Christe
was
sente
from
heauen
,
and
that
God
was
the
author
of
the
workes
that
he
did
.
They
stande
therefore
vpon
this
,
that
he
is
not
the
lawfull
minister
of
God
,
whome
they
by
theyre
authorite
doe
not
licence
,
as
though
the
power
hereunto
belonginge
did
wholly
rest
in
them
.
But
truely
although
they
were
the
lawful
gouerners
of
the
Churche
,
yet
notwithstanding
it
was
a
monstrouse
thinge
in
them
to
beare
themselues
against
God.
Nowe
let
vs
note
why
Christe
doth
not
directly
aunswer
vnto
them
:
surely
because
the
thing
which
they
demanded
of
him
without
shame
,
was
most
manifest
&
plain
.
The
chefe
priestes
and
elders
came
vnto
him
.
A.
The
Euangelist
Marke
saith
that
as
he
walked
in
the
temple
there
came
to
him
the
hie
priestes
,
and
the
Scribes
,
and
the
elders
,
and
saide
vnto
hym
:
by
what
authority
doest
thou
these
things
?
And
who
gaue
thee
this
authority
?
Repeticion
is
often
times
vsed
in
the
Scriptures
24.
Iesus
aunswered
an
saide
vnto
them
:
I
also
wil
aske
of
you
a
certaine
thing
which
if
ye
tel
me
I
likewise
wel
tel
you
by
what
authority
I
do
these
thinges
.
Iesus
answered
and
sayde
.
M.
The
Lorde
vnderstanding
their
crafte
and
subtiltye
doth
not
simplely
aunswere
to
their
demaunde
:
(
because
they
did
not
demaunde
this
question
simplely
to
learne
,
but
to
in
trappe
the
answerer
)
:
but
setteth
one
question
againste
an
other
,
that
he
mighte
take
and
confounde
the
crafty
in
theire
wylines
.
Therefore
he
saith
.
I
also
will
aske
of
you
a
certaine
thinge
.
Oure
Sauiour
Christe
mighte
seme
here
to
geue
an
euell
example
in
denyinge
to
geue
a
reason
of
his
callinge
.
But
it
is
not
so
:
For
in
this
question
there
was
contained
a
full
and
perfecte
aunswere
by
the
which
he
did
satisfye
the
aduersarys
.
For
when
S.
Ihon
had
witnessed
that
Iesus
was
the
sonne
of
GOD
,
the
Phariseis
no
doubte
beinge
taughte
of
him
,
oughte
to
haue
acknowledged
Iesus
to
be
the
messenger
of
God
,
whereby
they
coulde
not
doubte
,
by
what
authoritie
he
did
both
preache
and
shewe
forthe
miracles
:
For
they
helde
S.
Ihon
as
the
Prophete
of
God
,
sente
of
God
,
to
whom
they
gaue
great
credit
.
The
Lorde
also
by
his
demaunde
would
euidently
declare
howe
wicked
and
maliciouse
the
hye
priestes
and
Phariseys
were
,
not
onely
for
resisting
hym
,
but
also
because
they
had
shewed
the
lyke
malice
towardes
others
,
namely
towardes
S.
Ihon
the
Baptiste
:
in
whome
when
they
coulde
fynde
no
falte
they
reiected
his
doctrine
and
ministration
of
Baptisme
:
that
it
mighte
be
no
meruayle
if
they
did
the
like
here
to
hym
.
For
when
as
all
the
people
beleued
Ihon
the
Baptiste
to
be
a
Prophete
sente
of
God
,
and
therfore
receiued
his
Baptisme
,
and
the
hye
priestes
Scribes
and
elders
of
the
people
contemned
the
same
(
as
we
may
reade
in
the
seuenth
of
Luke
where
they
are
saide
to
contemne
the
counsel
of
God
)
Our
Sauiour
Christe
going
aboute
to
call
to
minde
this
their
former
obstinacye
obiecteth
vnto
them
this
question
to
the
ende
he
mighte
detecte
and
vncouer
their
deceite
,
by
the
which
they
woulde
seeme
to
be
led
by
a
certeine
zeale
of
defendinge
the
people
,
leaste
by
a
contrary
and
false
doctrine
they
should
be
seduced
by
those
whiche
had
receiued
no
power
of
God.
25.
The
baptisme
of
Ihon
:
whence
was
it
?
from
heauen
or
of
men
.
And
they
thoughte
amonge
them selues
saying
:
if
we
saye
from
heauen
,
he
will
say
vnto
vs
:
Why
did
ye
not
beleue
him
?
The
baptisme
of
Ihon.
C.
He
dothe
aske
them
of
the
baptisme
of
S.
Ihon
,
not
only
that
he
mighte
shewe
that
they
were
vnworthy
of
al
authority
,
because
they
had
despised
the
holy
Prophete
of
God
:
but
also
that
he
might
reproue
them
by
their
owne
aunswere
,
that
they
imprudentlye
fayned
ignoraunce
in
a
matter
so
well
and
euidentlye
knowne
.
S.
Ihon
was
sente
to
be
the
fore
roonner
of
Christe
that
he
mighte
prepare
the
waie
before
him
:
he
had
pointed
out
Christe
with
the
finger
,
and
had
witnessed
that
he
was
the
onely
sonne
of
God
.
Wherupon
therfore
will
the
Scribes
nowe
proue
vnto
them selues
the
newe
authority
of
Christe
,
when
as
S.
Ihon
by
his
preaching
had
brought
sufficient
credit
to
the
same
?
Therefore
that
,
whereof
we
spake
euen
now
,
semeth
to
be
true
:
namely
that
Christ
did
not
vse
any
subtilty
to
escape
,
but
did
soundely
in
all
points
satisfye
the
question
obiected
againste
hym
.
For
Ihon
could
not
be
acknoweledged
to
be
the
seruaunte
of
God
except
the
Lorde
him selfe
were
acknowledged
also
.
So
that
he
did
not
imbolden
and
encourage
troublesom
and
peruerse
personnes
which
rashely
without
the
commaundement
of
God
vsurpe
vnto
them selues
publike
authority
:
neither
did
he
also
by
his
example
teache
any
man
subtilly
to
hyde
and
conceale
the
truethe
,
as
many
crafty
personnes
falsely
Imagine
him
to
bee
the
author
.
●…th
must
●…es
be
●…ed
.
It
is
certainlye
true
that
we
must
not
alwayes
answer
alike
,
when
the
wicked
craftely
go
about
to
deceiue
vs
:
but
we
must
so
wysely
be
ware
and
take
héed
of
their
malice
,
that
the
trueth
maye
alwayes
haue
her
dewe
defence
.
By
the
Baptisme
of
S
Ihon
he
vnderstandeth
all
that
pertained
to
the
office
of
S.
Ihon
,
●…
.
1.
&
.
3.
yea
his
doctrine
also
.
For
by
and
by
it
followeth
that
the
hye
priestes
gathered
of
the
woordes
of
the
Lorde
thus
:
If
we
saye
from
heauen
:
he
wil
say
vnto
vs
why
do
ye
not
beleue
it
?
But
we
beleue
his
doctrine
.
For
he
taughte
that
Iesus
was
the
sonne
of
God
,
〈◊〉
.
19.
and
that
the
father
had
geuen
vnto
him
all
power
.
And
it
shall
not
be
amisse
if
by
this
worde
Baptisme
we
vnderstand
the
Sacrament
of
Baptisme
.
For
Ihon
Baptised
with
the
Baptisme
of
repentaunce
,
saying
vnto
the
people
that
they
should
beleue
on
him
,
which
should
come
after
him
:
that
is
on
Christ
Iesus
.
C.
To
be
shorte
Baptisme
in
this
place
is
taken
for
the
whole
ministery
of
Ihon.
For
Christ
went
about
to
drawe
oute
an
aunswere
whether
Ihon
were
the
true
&
lawfull
Prophete
of
God
,
or
whether
he
were
a
deceauer
.
Notwithstanding
this
demaunde
doth
containe
a
profitable
doctrine
,
namely
whether
the
Baptisme
of
Ihon
were
of
God
,
or
of
men
:
because
thereby
we
gather
that
no
doctrine
,
nor
any
holye
signe
ought
to
be
admitted
among
the
Godly
,
except
it
be
well
knowne
that
the
sam
came
from
God
,
and
that
it
is
not
in
the
handes
of
men
to
inuente
any
thinge
.
Mencion
is
made
of
Ihon
,
whome
the
Lord
in
an
other
place
with
a
singuler
titel
&
name
extolleth
aboue
al
other
Prophetes
.
Yet
notwithstanding
his
Baptisme
is
denied
of
our
Sauiour
Christ
to
be
receiued
excepte
it
had
been
commaunded
of
God.
Math.
11.
What
shall
wee
saye
then
of
the
fayned
and
false
inuented
Sacramentes
which
were
foolishelye
brought
in
of
men
withoute
the
conmandements
of
God
.
For
oure
Sauiour
Christ
by
these
wordes
doth
plainely
pronounce
that
the
whole
gouernement
of
the
Churche
doth
so
depende
vpon
the
will
and
pleasure
of
God
,
that
it
is
not
lawfull
for
men
to
bring
in
any
thynge
of
them selues
.
Bu.
That
is
sayd
to
be
of
heauen
,
which
is
vsurped
among
men
by
the
appointmente
and
ordinaunce
of
God
.
And
that
is
sayde
to
bee
of
men
,
which
is
inuented
and
decréed
at
the
will
and
pleasure
of
man
contrary
to
the
ordinaunce
of
God
.
So
Gamaliell
sayed
.
For
if
this
consell
or
this
worke
be
of
men
it
will
come
to
naughte
,
but
and
if
it
bee
of
God
ye
can
not
destroye
it
,
leaste
happely
ye
be
founde
to
striue
against
God
.
He
saith
that
to
be
of
men
,
whiche
is
inuented
by
the
wicked
affection
of
man
,
as
by
the
faction
,
and
sedition
of
Theudas
,
and
Iudas
of
Galile
.
The
woordes
of
Christe
therfore
are
in
effecte
as
if
he
shoulde
haue
sayde
,
Act.
5.
I
demaunde
of
you
whether
the
Baptisme
and
doctrine
of
S.
Ihon
were
inuented
of
Ihon
,
or
whether
it
were
committed
vnto
him
of
God.
And
they
thought
within
them selues
.
C.
Here
we
maye
beholde
the
impiety
of
the
hye
priestes
.
They
consider
not
of
the
trueth
neyther
doe
they
enter
into
their
conscience
,
but
do
rather
seke
to
resiste
than
to
confesse
that
which
they
knowe
to
be
true
.
Euen
so
all
the
wicked
ones
,
although
they
fayne
them selues
to
be
desirouse
to
learne
,
yet
notwithstandynge
they
will
not
geue
place
to
the
trueth
,
if
they
perceiue
that
it
is
contrary
to
their
desyre
.
Why
did
ye
not
beleue
him
?
A.
He
bearing
witnes
of
me
,
affirming
that
I
was
the
sonne
of
God
,
and
that
all
my
déedes
are
directed
by
she
power
of
God
Bu.
For
if
they
had
confessed
that
Ihon
had
béen
a
Prophete
,
and
that
he
had
receiued
his
office
from
heauen
,
they
muste
néedes
haue
confessed
that
Iesus
was
Christe
,
Iohn
.
3.
and
that
he
did
all
those
thinges
that
he
did
in
the
name
of
his
Father
.
For
Ihon
had
saide
vnto
them
that
the
Father
had
geuen
all
thinges
into
the
handes
of
his
sonne
.
M.
Beholde
these
wicked
ones
here
confesse
that
he
is
worthy
to
be
reprehended
which
beleuinge
the
doctrine
to
be
of
God
,
will
not
imbrace
and
followe
the
same
.
26.
But
if
wee
shal
saye
:
of
men
,
then
feare
wee
the
people
.
For
all
men
helde
Ihon
as
a
Prophete
.
But
if
wee
shall
saye
.
M.
In
stede
of
these
words
,
them
feare
we
the
people
,
the
Euangelist
Luke
hath
.
The
multitude
wyll
stone
vs
.
By
the
which
we
haue
to
note
that
the
wicked
stande
in
feare
of
theire
life
.
Feare
&
vain
glory
are
alwayes
Ioyned
with
impiety
.
For
these
twoo
vices
are
alwayes
Ioyned
with
impiety
,
the
study
of
vaine
glory
,
and
feare
,
not
of
God
,
but
of
mortall
men
.
For
all
men
helde
Ihon
as
a
Prophete
.
A.
That
is
(
accordinge
to
Luke
)
the
people
were
persuaded
that
Ihon
was
a
Prophete
.
27.
And
they
aunswered
Iesus
and
said
:
wee
can
not
tell
.
And
he
saide
vnto
them
:
neither
tell
I
you
by
what
authority
I
do
these
thinges
.
They
aunswered
Iesus
.
Bu.
When
they
woulde
confesse
neither
of
them
,
they
impudently
denie
them selues
to
know
that
,
whereof
they
were
not
ignorante
.
Therefore
the
wisedome
of
God
maketh
the
wisedome
of
man
ashamed
,
and
dryueth
it
to
suche
shiftes
,
that
it
can
not
answere
.
Neither
tell
I
you
.
M.
If
he
woulde
haue
followed
the
order
and
maner
of
their
answer
he
should
haue
said
,
Neither
doe
I
knowe
in
what
power
I
do
these
thinges
:
because
they
saide
,
we
knowe
not
:
but
he
saithe
not
so
:
Firste
because
he
coulde
not
lye
.
For
he
knewe
by
what
authority
he
did
those
thinges
that
he
did
.
Secondly
,
because
he
knewe
that
they
did
not
simplely
aunswer
when
they
said
we
knowe
not
,
but
fained
ignorance
,
he
thought
it
better
to
aunswere
,
that
he
would
not
than
that
he
could
not
.
As
if
he
should
haue
said
:
Seing
ye
will
not
aunswer
to
that
which
ye
know
,
neither
wil
I
aunswere
plainly
and
directly
to
that
which
ye
demaunde
.
For
after
this
maner
he
made
as
it
were
a
couenant
or
promise
that
he
woulde
declare
what
power
he
vsed
,
if
they
had
tolde
whence
the
Baptisme
of
Ihon
had
bene
.
C.
Howbeit
Christ
sendeth
them
not
awaye
without
aunswere
but
maketh
them
confounded
and
ashamed
,
sufficientlye
declaring
by
the
testimony
of
Ihon
,
that
he
had
power
and
authority
from
God.
Bu.
Wherupon
also
we
learne
to
geue
credit
vnto
Christ
,
because
all
his
déedes
are
done
by
diuine
power
and
authority
.
28.
What
say
you
to
this
.
A
man
had
two
sonnes
,
and
came
to
the
first
and
saide
:
Sonne
go
and
worke
to
day
in
my
vineyarde
.
What
say
you
to
this
.
C.
These
wordes
do
shewe
to
what
end
this
parable
tendeth
,
when
as
Christe
preferreth
those
before
the
Scribes
and
Phariseys
,
which
were
odiouse
and
detestable
amonge
all
men
.
For
he
taketh
away
the
collored
cloake
from
these
hypocrits
,
to
the
ende
they
shoulde
no
more
boaste
them selues
for
the
ministers
of
God
,
and
seme
to
be
studiouse
of
Godlynes
which
they
regarded
not
.
For
although
their
ambition
,
pride
,
crueltye
,
and
couetousnes
were
knowne
to
all
men
,
yet
notwithstandinge
they
woulde
haue
borne
a
face
and
countenaunce
of
other
men
.
And
of
late
when
they
came
to
our
Sauiour
Christ
they
falsely
semed
to
be
careful
for
the
order
of
the
Church
,
as
though
they
had
ben
faythful
and
honest
defenders
of
the
same
.
Seing
therfore
they
did
so
groselye
dally
with
God
and
man
,
Christe
refelleth
their
impudency
,
shewing
that
they
were
nothinge
lesse
than
those
maner
of
men
whiche
they
boasted
themselues
to
be
,
&
that
they
were
so
farre
from
that
dignity
in
that
which
they
pleased
them selues
,
that
they
were
far
inferior
to
the
publicans
and
harlots
.
For
wheras
they
boasted
them selues
to
be
the
beste
worshippers
of
God
and
the
faithfullest
obseruers
of
the
lawe
,
oure
Sauiour
Christe
saithe
that
this
is
euen
as
if
the
sonne
should
promise
,
to
fulfil
his
fathers
commandement
,
and
yet
not
withstanding
dischargeth
the
same
in
no
point
.
For
(
sayth
he
)
how
thinke
you
of
this
that
I
wil
shew
vnto
you
?
Here
he
reproueth
the
of
impenitencye
because
they
continue
obstinat
against
God
,
and
tourne
them
not
vnto
him
:
when
as
neuerthelesse
they
woulde
seeme
to
be
the
sonnes
of
God
and
the
doers
of
his
wil.
And
this
is
the
Scope
of
the
parable
,
as
he
himselfe
expoundeth
in
the
two
&
thirty
verse
following
.
In
that
exposition
,
to
the
ende
he
might
expresse
their
malice
and
obstinacy
he
vseth
a
collation
,
comparinge
them
not
to
their
equalls
,
but
to
their
inferiours
:
for
what
was
more
inferior
to
the
hye
Pristes
,
Scribes
,
and
Phariseys
,
then
publicans
and
harlots
.
29.
He
answered
and
said
I
will
not
,
but
afterward
he
repented
and
wente
.
C.
Here
he
setteth
forth
the
type
of
publicanes
and
harlots
,
whose
lyfe
saythe
nothing
lesse
than
we
wil
not
do
the
wil
of
God
.
Suche
were
Mathewe
,
Zache
,
and
the
synfull
woman
of
whome
sainct
Luke
maketh
mencion
in
the
vij
.
chapt
.
30.
Then
came
he
to
the
seconde
and
sayde
lykewyse
.
And
he
aunswered
and
said
:
I
will
syr
,
and
wente
not
.
Then
came
he
to
the
second
.
E.
Oure
Sauiour
Christe
goeth
forwarde
with
the
parable
bringinge
in
here
the
aunswere
of
the
other
which
saide
.
〈◊〉
●…9
.
〈◊〉
19.
〈◊〉
●…7
.
I
will
syr
.
These
wordes
are
read
in
al
Gréekes
bookes
&
in
the
olde
Latin
interpretor
.
It
is
a
kinde
of
speache
declaringe
a
man
to
be
ready
and
at
hande
to
do
any
thinge
.
C.
Specially
belonging
to
the
Hehrewes
.
For
when
the
Hebrewes
go
aboute
to
offer
their
endeuour
,
and
declare
that
they
are
in
a
redynes
to
fulfyll
any
thynge
,
they
speake
after
this
maner
:
Beholde
I
am
here
Lorde
.
Euen
so
the
childe
Samuell
when
he
thouhgte
that
he
was
called
of
Heli
,
saide
I
am
here
.
For
the
whiche
the
Lattines
haue
I
am
readye
or
at
hande
.
M.
This
sonne
did
represente
the
hye
Priestes
Scribes
and
Phariseys
,
1.
King
3.
who
in
woordes
and
profession
said
.
Beholde
Lorde
wee
are
here
,
and
are
readye
to
do
what
soeuer
thou
commaundest
,
but
in
dede
they
did
nothinge
lesse
.
C.
It
is
a
vertue
deseruing
greate
praise
to
fulfill
with
all
diligence
the
will
of
God
so
soone
as
by
his
woorde
he
hath
commaunded
the
same
.
But
as
oure
Sauiour
Christe
doth
not
here
commende
the
promisinge
of
that
which
wee
fulfill
not
,
so
he
doth
not
allow
negligence
or
starknes
in
the
Lords
busines
:
for
to
promise
,
and
boaste
of
that
whiche
wee
doe
not
,
is
mere
hypocsyire
,
an
a
vice
lesse
tollerable
a
greate
deale
.
31.
Whether
of
them
twayne
did
the
will
of
the
father
?
And
they
saide
vnto
him
:
the
firste
.
Iesus
saith
vnto
them
:
verely
I
saye
vnto
you
:
the
publicans
and
harlotes
goe
into
the
kingdome
of
God
before
you
.
Whether
of
them
.
M.
To
do
the
wyll
of
the
father
is
(
as
it
followeth
by
and
by
)
to
repente
and
beleue
the
Gospel
:
whiche
is
to
enter
into
the
kyngdome
of
God.
And
they
sayd
vnto
him
.
M.
Here
our
Sauiour
Christe
dothe
by
force
wreste
oute
of
their
mouthes
their
owne
Iudgement
against
them selues
:
euen
as
Nathan
caused
Dauid
to
do
.
Bu
They
could
not
saye
before
the
people
,
wee
know
not
,
2.
King.
12.
to
this
question
without
to
greate
impudencye
,
but
they
are
constrained
by
reason
of
the
manifeste
verity
to
aunswere
that
which
was
true
.
The
publicanes
and
harlots
.
When
he
had
hearde
theyr
aunswere
he
declareth
to
what
end
he
propounded
the
parable
,
namelye
that
he
mighte
declare
that
they
by
their
impenitency
and
hardnes
of
harte
depriued
them selues
of
the
kyngdome
of
God
,
the
which
they
did
not
now
onely
shewe
,
but
also
before
when
Iohn
came
.
Go
into
the
kingdome
of
God
before
you
.
By
those
woordes
oure
Sauiour
Christe
meaneth
that
the
publicanes
and
harlots
were
more
ready
to
repente
them
and
to
beleue
the
Gospel
than
were
the
hye
Priestes
Scribes
and
Phariseys
.
For
thus
doth
the
verse
followinge
teache
vs
to
expounde
it
.
But
we
muste
not
vnderstande
this
woorde
(
go
before
)
as
thoughe
the
hye
Priestes
Scribes
&
elders
should
followe
the
Publicanes
and
harlots
into
the
kingdome
of
heauen
.
For
the
wordes
following
do
deny
that
,
where
it
is
said
.
And
ye
when
ye
had
sene
it
wer
not
moued
afterward
with
repentance
that
ye
might
haue
beleued
him
.
Moreouer
the
parable
following
doth
sufficiently
declare
how
greatly
they
were
hardened
in
their
malice
For
although
som
of
them
(
as
we
maye
reade
in
the
Actes
)
were
afterward
conuerted
to
the
faith
:
Act.
6.
yet
notwithstandyng
this
priestlye
corporation
,
or
state
of
the
hye
priests
,
here
Scribes
and
elders
of
the
people
abode
in
their
vnbelefe
.
Also
we
se
here
howe
hard
a
thing
it
is
to
bringe
them
to
repentance
,
Hypocrite●…
are
hardlye
brought
to
repentaunce
.
which
being
moste
vngodly
,
yet
hypocritically
boaste
them selues
to
be
the
true
worshipers
of
God
.
Yea
this
is
so
harde
a
thinge
that
it
is
more
easy
to
bringe
the
vilest
synners
to
a
newe
and
reformed
life
.
Wherefore
it
is
no
merueyle
if
these
kynde
of
hypocrits
in
oure
time
can
by
no
meanes
be
broughte
to
repentance
.
There
is
no
doubte
but
that
the
Phariseys
tooke
it
greuouslye
at
the
last
to
be
compared
to
publicanes
and
synners
of
most
wicked
name
,
when
as
they
thought
scorne
to
haue
the
holyest
sorte
of
men
compared
vnto
them
.
C.
Now
let
vs
note
the
purpose
of
Christe
.
He
dothe
not
onely
reprehende
the
Scribes
and
Phariseys
because
they
obstinatlye
resisted
GOD
,
and
because
they
repented
not
beinge
so
often
admonished
,
but
he
spoyleth
and
taketh
from
them
that
honor
wherof
they
were
vnworthy
:
because
theyr
impiety
was
more
abhominable
,
than
the
lasciuiouse
wyckednes
of
harlotes
.
For
the
one
was
hypocrisye
,
the
other
whoredome
:
Of
the
whiche
euells
the
fyrste
is
most
abhominable
in
the
sight
of
God.
32.
For
Iohn
came
vnto
you
by
the
waye
of
righteousnes
and
ye
beleued
hym
not
:
but
publicanes
and
harlotes
beleued
him
.
And
ye
(
when
ye
had
sene
it
)
were
not
moued
afterwarde
to
repentance
that
ye
mighte
haue
beleued
him
.
For
Iohn
came
.
C.
Seinge
that
Iohn
was
the
faythefull
minister
of
GOD
,
whatsoeuer
he
taughte
,
Christe
attributeth
it
to
the
personne
of
GOD
himselfe
.
It
had
been
a
more
perfecte
speache
to
haue
sayde
,
GOD
came
shewinge
the
waye
of
righteousnes
by
the
mouth
of
Sainct
Iohn
:
but
because
S.
Iohn
dyd
not
speake
in
the
name
of
GOD
as
a
priuate
man
,
he
is
iustlye
as
a
substitute
set
in
the
place
of
God.
Also
this
place
bryngeth
no
smale
authoritye
to
the
preachyng
of
the
worde
,
Luke
.
●…
Ihon.
1●…
when
they
are
sayde
to
bee
rebells
againste
the
same
whiche
despyse
the
Godly
admonitions
of
the
teachers
.
A.
Whereuppon
oure
Sauiour
Christ
sayd
not
in
vayne
to
hys
Aposteles
,
he
whiche
heareth
you
heareth
me
,
he
whiche
despiseth
you
despiseth
me
.
And
in
an
other
place
:
Desp●…
Gode●…●…sters
●…bels
t●…
Whosoeuer
receaueth
whome
I
sende
receaueth
me
:
and
he
that
receaueth
me
receyueth
him
that
sente
me
.
C.
There
are
some
which
more
subtilly
expounde
the
name
of
righteousnes
,
but
here
it
seemeth
to
signifye
nothynge
ells
,
than
that
the
doctrine
of
Saincte
Iohn
was
pure
and
true
:
1.
Ioh●…
as
if
he
shoulde
haue
sayde
there
was
no
cause
why
they
shoulde
reiecte
the
same
.
For
whosoeuer
receyueth
not
the
true
minister
of
GOD
he
is
a
rebell
to
God
.
He
sayth
therefore
that
they
haue
no
excuse
to
laye
for
them selues
.
And
ye
beleued
hym
not
.
Namelye
when
he
testifyed
and
declared
that
I
was
the
Sonne
of
GOD
,
and
the
lambe
or
sacrifice
of
GOD
takinge
awaye
the
sinnes
of
the
worlde
.
Ye
were
not
moued
to
repentance
.
C.
He
amplifieth
theyr
obstinacye
because
they
were
moued
and
stirred
vp
by
no
example
:
the
which
was
a
signe
of
extreame
desperation
.
As
if
he
should
haue
sayd
.
When
ye
saw
that
publicanes
and
harlotes
entered
into
the
Kyngdome
of
heauen
before
you
by
the
changinge
of
their
former
lyfe
,
&
repentance
,
beinge
moued
by
the
doctrine
of
Iohn
,
(
whome
they
beleued
preaching
me
to
be
the
Messias
,
)
ye
were
moued
nothinge
at
all
to
repente
and
beleue
hym
.
M.
The
hye
preestes
swellinge
with
arrogancy
and
disdaine
,
would
not
receyue
and
imbrace
anye
waye
if
they
themselues
were
not
the
firste
that
had
receiued
it
,
although
it
were
iuste
&
right
,
leadinge
to
lyfe
,
least
these
greate
ones
and
of
hye
degrée
might
seme
to
followe
the
Iudgement
of
the
lesser
and
inferior
sorte
.
Furthermore
,
they
thinking
that
it
was
not
lawfull
for
any
man
to
attempt
any
thing
without
their
power
and
authority
,
sought
rather
to
persiste
&
abyde
by
impenitency
in
their
euil
,
than
to
put
on
the
shame
and
dishonestye
of
the
priestlye
state
,
and
so
rather
to
looke
for
the
terrible
Iugement
of
God
,
and
eternall
punishement
,
than
to
forgo
their
former
glory
.
C.
Moreouer
,
when
Christe
saith
here
that
the
publicanes
beleued
,
he
doth
not
only
meane
that
they
agreed
to
the
worde
,
but
also
that
they
with
an
earnest
affection
Imbraced
that
which
they
hearde
.
〈◊〉
const●…
hea●…
worde
〈◊〉
and
in
●…his
wil
Whereby
we
gather
that
fayth
doth
not
only
consiste
in
subscribinge
to
the
true
doctrine
,
but
also
in
framing
our
liues
according
to
the
wil
of
God
,
which
will
we
learne
by
his
worde
.
33.
Harken
an
other
similitude
.
There
was
a
certain
man
an
housholder
,
which
planted
a
vineyarde
,
and
hedged
it
round
about
and
made
a
wine
presse
in
it
,
and
builte
a
tower
,
and
let
it
out
to
husband
men
,
and
wente
into
a
strange
countrey
.
There
was
a
certaine
man
.
Bu.
There
was
no
exhortation
to
repentance
that
coulde
preuaile
anythyng
at
all
with
the
aduersaries
of
the
Lorde
were
it
neuer
so
vehement
,
neither
were
the
examples
of
the
faithful
in
any
pointe
regarded
with
them
:
for
they
constantly
went
forward
in
their
vnbelefe
:
wherefore
the
Lorde
in
the
parable
following
declareth
vnto
them
the
Iudgement
of
God
.
C.
&
maketh
them
inexcusable
,
that
they
mighte
haue
no
occasion
to
pleate
ignoraunce
.
Notwithstandynge
the
wordes
of
Luke
doe
seme
somwhat
to
disagree
wyth
the
woordes
of
oure
Euangeliste
Mathewe
,
who
saythe
that
Christe
spake
vnto
the
multitude
:
Obiection
.
But
here
by
the
woordes
of
Mathewe
oure
Sauioure
Christe
séemeth
to
speake
to
the
hye
Priestes
and
Scribes
.
But
the
solution
of
this
matter
is
easy
,
because
Christe
,
Aunswere
.
althoughe
he
directe
his
woordes
vnto
them
,
yet
notwithstandynge
he
detected
and
vncouered
their
ignominy
and
shame
before
the
whole
multitude
.
The
Euangeliste
Marke
,
when
he
saith
that
Christe
began
to
speake
in
parables
,
he
omitteth
that
whiche
by
order
shoulde
firste
haue
bene
spoken
:
euen
as
in
other
places
,
of
the
whole
somme
,
he
toutcheth
but
parte
.
But
the
somme
of
this
parable
is
,
that
it
is
no
new
thing
if
the
Priestes
and
other
Rulers
of
the
Churche
wickedly
go
about
to
defraude
God
of
his
righte
:
For
with
like
cruelty
not
longe
before
they
raged
againste
the
Prophetes
,
and
nowe
they
are
ready
to
kill
the
Sonne
of
God
hym selfe
:
But
they
shall
not
scape
vnpunished
,
because
GOD
at
the
lengthe
will
reuenge
his
owne
right
.
And
he
vseth
this
parable
to
twoo
endes
,
namely
that
he
mighte
caste
the
wicked
ingratitude
of
the
hye
Priestes
in
their
teeth
:
and
that
he
mighte
take
awaye
the
offence
whiche
approched
by
his
death
at
hande
.
For
they
had
brought
to
passe
by
a
false
tytell
,
and
had
got
suche
credit
among
,
the
ignoraunte
multitude
and
simple
people
,
that
Religion
did
stande
at
their
wyll
and
pleasure
amonge
the
Iewes
.
Christe
therefore
dothe
fortify
the
weake
afore
hand
,
and
teacheth
that
séeinge
so
manye
Prophetes
afore
tyme
were
slaine
one
vppon
an
other
by
the
hye
Priestes
,
there
was
no
cause
why
anye
manne
shoulde
be
troubled
nowe
if
the
lyke
example
also
were
shewed
foorth
in
his
personne
.
Bu.
In
the
ende
of
the
parable
he
plainely
declareth
that
the
Iewes
must
be
reiected
,
and
that
the
Gentills
muste
be
chosen
in
their
place
.
C.
But
nowe
let
vs
consider
of
euerye
parte
as
it
lyeth
in
order
.
Whiche
planted
a
vyneyarde
.
Note
here
that
the
vyne
was
planted
of
God
,
whereuppon
the
Prophete
Esay
calleth
it
the
flower
of
the
Lords
planting
.
Moreouer
Christe
hymselfe
saithe
.
Euery
plante
which
my
heauenlye
Father
hath
not
planted
shal
be
plucked
vp
by
the
rootes
.
Math
15.
Bu.
They
with
whome
Christe
had
to
do
were
not
ignorant
that
this
parable
was
fet
euen
from
the
Monuments
of
the
Prophetes
.
C.
For
this
similitude
of
the
vine
is
often
red
in
the
Scriptures
as
in
Deutronomye
,
in
Esay
,
Deut.
32.
Esay
.
5.
Ieremy
2.
Psalm
.
8.
in
Ieremy
,
and
in
the
Psalmes
.
The
housholder
,
is
God
:
the
vine
,
is
the
house
of
Israell
,
as
sayth
the
Prophete
Esay
in
his
fyfte
chap.
C.
But
our
Sauiour
Christ
only
meaneth
in
this
place
,
that
when
he
setteth
the
Pastors
of
his
Churche
in
authority
ouer
the
same
,
he
doth
not
commit
vnto
them
his
righte
,
but
doth
euen
as
if
a
housholder
shoulde
committ
his
vyne
or
filde
to
a
husbandman
,
Esay
,
5.
which
bestowinge
his
labor
in
tillinge
the
same
,
payeth
his
yerelye
frute
therof
.
And
as
in
the
places
of
Esay
and
Ieremy
before
cited
he
complaineth
that
he
hath
receiued
no
frute
,
in
fillinge
whereof
he
had
bestowed
greate
labour
and
coste
:
euen
so
in
this
place
he
accuseth
the
vyne
dressers
themselues
,
which
as
violent
robbers
rake
vnto
themselues
the
yerely
proffite
of
the
vyne
.
But
God
planted
the
vine
,
when
he
being
mindefull
of
his
frée
adoption
,
separated
the
people
.
being
deliuered
out
of
Egipte
as
peculiar
vnto
him selfe
,
and
did
promise
that
he
woulde
be
their
God
and
Father
,
calling
them
into
the
hope
of
euerlastinge
saluation
.
Esay
.
60.
This
is
that
planting
wherof
mencion
is
made
in
the.
60.
chapter
of
Esay
,
and
in
other
places
also
.
And
hedged
it
rounde
about
.
M.
The
diligence
of
God
towardes
his
people
is
expressed
:
Esay
.
5.
as
if
he
should
haue
said
.
What
is
there
more
that
mighte
haue
bene
done
to
my
vineyarde
,
that
I
haue
not
done
?
And
made
a
wine
presse
in
it
,
and
built
a
tower
.
C.
By
the
wynepresse
and
tower
also
,
wee
maye
vnderstande
all
those
small
thinges
and
of
littell
waight
whiche
were
adioyned
to
the
doctrine
of
the
lawe
to
nourishe
and
encrease
the
faithe
of
the
people
:
as
Sacrifices
and
other
ceremonies
.
For
God
is
lyke
vnto
a
prouidente
and
carefull
housholder
,
which
is
negligente
in
nothynge
,
but
prouideth
and
defendeth
this
Church
in
all
thinges
.
And
let
it
out
to
husband
men
.
C.
God
truely
of
him selfe
is
able
without
the
ayde
and
helpe
of
man
to
defende
and
maintaine
the
well
ordered
state
of
his
Churche
:
but
hee
taketh
vnto
hym
men
,
as
ministers
,
and
vseth
their
handes
as
meanes
.
God
〈◊〉
not
mans
helpe
.
Euen
so
in
time
paste
he
appointed
priestes
,
which
should
be
as
it
were
trimmers
of
his
vyne
,
But
this
is
to
be
noted
,
that
when
Christe
saithe
that
the
husbandemen
receiued
the
vyne
well
ordered
and
trimmed
in
all
points
at
the
handes
of
the
housholder
,
he
dothe
not
a
littel
sette
forthe
their
falte
.
For
the
more
liberally
that
they
were
delte
with
all
,
so
muche
the
more
hatred
was
their
ingratitude
worthy
of
.
This
argumente
the
Apostell
Paule
vseth
when
hee
goeth
aboute
to
exhorte
the
pastours
boldely
to
discharge
theire
office
,
because
they
are
chosen
stewards
to
gouerne
the
house
of
God
,
whiche
is
the
piller
and
grounde
of
trueth
.
1.
Tim●…
And
he
vseth
it
well
.
For
the
more
excellent
and
honorable
their
condition
is
,
the
more
they
are
bounde
vnto
God
dilligentlie
to
discharge
their
worke
and
office
.
So
that
their
ingratitude
&
wickednes
is
most
detestable
,
which
lightly
regard
so
great
liberality
of
God
and
honor
also
bestowed
vpon
them
.
A.
As
concerning
this
worke
in
the
vineyarde
,
the
Apostel
writteth
after
this
sorte
saying
.
M.
He
made
some
Apostels
,
some
Prophetes
,
some
Euangelistes
,
some
shepeheardes
,
and
teachers
:
Ephe●…
to
the
edifying
of
the
saints
,
to
the
worke
and
ministracion
,
euen
to
the
edifying
of
the
body
of
Christ
,
till
we
all
come
to
the
vnity
of
faith
,
&
knowledge
of
the
sonne
of
God
,
vnto
a
perfect
man
,
vnto
the
measure
of
the
full
perfecte
age
of
Christe
.
Excepte
the
vine
be
daily
trimmed
&
cut
it
can
not
bringe
forth
frute
:
so
that
the
Lorde
hath
appointed
that
it
shall
be
ordered
as
it
oughte
to
bee
.
Let
the
faithfull
therefore
remember
that
they
haue
nede
of
his
dressinge
,
and
that
withoute
it
they
can
not
bringe
forthe
frute
.
And
wente
into
a
straunge
contrey
.
Bu.
This
is
spoken
according
to
imitacion
and
the
maners
of
men
,
whiche
after
they
haue
committed
their
possessions
or
landes
to
their
tenantes
and
fermers
depart
into
some
other
place
.
But
the
Lord
neuer
departeth
,
but
dayly
worketh
all
in
all
.
S.
By
these
wordes
he
onelye
noteth
the
expectation
which
the
Lord
of
the
house
hath
for
the
frute
of
his
vine
.
For
the
Lord
speaking
of
his
vine
by
the
mouthe
of
the
Prophets
saithe
,
I
loked
that
it
should
haue
brought
forth
grapes
and
it
broughte
forth
thornes
.
And
he
declaring
in
the
seuenth
verse
following
what
he
ment
by
Grapes
saith
,
●…y
.
5.
he
looked
for
equity
,
but
see
there
is
wrong
.
34.
And
when
the
time
of
the
frute
drewe
nere
,
he
sente
his
seruauntes
to
the
husbandmen
,
that
they
mighte
receiue
the
frutes
of
it
.
And
when
the
time
of
the
frute
.
Bu
Hitherto
he
hath
made
mencion
of
the
benefits
shewed
vppon
this
people
:
nowe
it
followeth
how
vniustly
they
recompenced
so
louing
and
beneficiall
a
Father
.
He
sente
his
seruantes
.
His
seruantes
were
the
Prophetes
,
by
whome
the
Lorde
vrged
the
priestes
to
render
frut
vnto
god
.
But
it
is
merueyle
why
Christ
compareth
the
Prophetes
to
seruants
,
who
,
the
grape
gatheringe
time
beinge
paste
,
are
sente
to
requyre
frute
.
●…stion
.
For
wee
knowe
also
that
they
were
vinedressers
,
and
that
the
same
office
that
was
inioyned
the
Priestes
,
belonged
vnto
them
.
Wee
aunswere
that
it
was
not
necessarye
that
Christe
shoulde
exactly
,
●…swere
.
or
scrupulouslye
expresse
,
what
was
lyke
or
vnlyke
betwene
these
twoo
orders
.
The
priestes
certainlye
in
the
beginninge
were
ordeined
for
this
cause
,
that
they
with
sounde
doctrine
shoulde
perfectlye
and
truelye
til
and
instructe
the
Churche
.
But
when
they
neglected
the
worke
committed
vnto
them
by
slouthfull
negligence
,
the
Prophetes
were
sente
as
extraordinary
helpers
to
purge
and
take
awaie
al
wedes
that
were
hurtefull
to
the
vine
and
supplyed
the
want
of
the
Priestes
.
Notwithstandynge
in
the
meane
tyme
they
did
sharpelye
reprehende
the
people
,
they
restored
the
decayed
godlynes
,
they
wakened
sleapie
mindes
,
and
broughte
againe
the
worshippe
of
God
,
and
a
newe
life
.
And
what
other
thinge
was
this
than
to
require
the
yearely
proffite
dewe
vnto
God
out
of
the
vine
?
The
which
thing
,
Christ
both
aptly
and
truely
applieth
to
his
purpose
.
35.
And
the
husband
men
caughte
his
seruauntes
,
and
bet
one
,
killed
an
other
,
and
stoned
an
other
.
And
the
husbandmen
caughte
.
C.
Here
the
Euangelistes
Marke
and
Luke
differ
somwhat
from
Mathewe
.
For
our
Euangeliste
Mathewe
saith
that
he
sente
many
seruants
,
and
when
those
were
euell
intreated
he
maketh
mencion
of
the
sending
of
a
greater
nomber
:
but
the
other
twoo
saye
that
he
sente
them
one
after
an
other
,
and
not
two
or
thrée
at
once
-
But
we
must
note
that
althoughe
the
purpose
of
the
Euangelists
was
all
one
,
namely
,
that
the
Iewes
durste
deale
so
with
the
sonne
as
they
had
dealte
oftentimes
with
the
Prophetes
before
:
yet
notwithstanding
Mathewe
doth
more
exprestye
declare
the
matter
it selfe
,
namely
,
that
the
Lord
by
sending
so
many
Prophetes
did
contende
with
the
malice
of
the
priests
.
Whereby
it
doth
appeare
how
incurable
their
madnes
was
,
which
by
no
meanes
could
be
corrected
,
and
amended
.
Bete
one
,
killed
an
other
.
S.
The
priestes
allowing
and
vpholding
the
false
Prophetes
which
prophessed
lyes
(
as
saithe
the
Prophete
Ieremy
)
killed
the
true
Prophetes
of
God.
Iere
5.
Some
of
the
Prophetes
they
did
beate
,
as
Ieremye
and
Mycheas
:
Some
of
them
they
killed
,
as
Esay
and
Amos
:
&
some
they
stoned
in
the
temple
▪
as
Zacharias
and
Barachias
.
36.
Againe
he
sente
other
seruauntes
,
mo
then
the
firste
,
and
they
did
vnto
them
lykewise
.
Againe
he
sente
.
S.
They
slewe
also
the
Prophetes
that
came
in
the
latter
dayes
,
amonge
whome
S.
Iohn
the
Baptiste
was
one
.
As
concernynge
these
wee
reade
thus
:
Moreouer
all
the
Rulers
,
the
Priestes
,
and
the
people
trespassed
more
:
synning
after
all
the
abhominacions
of
the
heathen
,
and
polluted
the
house
of
the
Lord
which
he
had
hallowed
in
Ierusalem
.
And
the
Lorde
GOD
of
their
fathers
sente
to
them
by
his
messengers
,
risyng
vp
betimes
and
sending
,
for
he
had
compassion
on
his
people
,
and
one
his
dwellinge
place
.
2.
Cron.
36.
But
they
mocked
the
messengers
of
God
,
and
despised
his
wordes
,
and
misused
his
Prophetes
vntill
the
wrathe
of
the
Lorde
arose
againste
this
people
,
and
till
there
was
no
remedy
.
And
Christe
himselfe
saith
.
Beholde
I
sende
vnto
you
Prophetes
,
and
wyse
men
and
Scribes
and
some
of
them
ye
shall
kill
and
crucify
,
and
some
of
them
ye
shall
scourge
in
your
Synagoges
,
Math.
23.
and
persecute
from
Citty
to
Citty
.
And
againe
he
sayth
:
Ierusalem
,
Ierusalem
,
which
killest
the
Prophetes
,
and
stoniest
them
which
are
sente
vnto
thee
.
Luke
13.
37.
But
last
of
all
he
sente
vnto
them
his
owne
Sonne
,
saying
:
they
will
stande
in
awe
of
my
sonne
.
But
last
of
all
he
sente
his
.
A.
The
goodnes
of
God
(
as
wee
saide
before
)
contendeth
with
the
malice
of
the
Priestes
.
For
although
certaine
of
the
Iewes
did
not
beleue
yet
notwithstanding
their
vnbelefe
could
not
make
the
faithe
of
God
of
none
effecte
.
Christe
was
that
immaculate
lambe
,
which
was
ordeined
of
God
to
be
a
sacrifice
before
the
foundation
of
the
worlde
:
Rom.
3.
it
was
necessary
therefore
that
he
shoulde
be
made
manifest
in
these
latter
dayes
,
and
that
he
should
be
sente
into
this
worlde
for
the
truth
of
God
to
confirme
the
promises
made
vnto
the
fathers
.
Rom.
15.
Moreouer
God
in
times
paste
diuersly
and
manye
wayes
spake
vnto
the
fathers
by
Prophetes
,
but
in
these
laste
dayes
he
hath
spoken
to
vs
by
his
owne
Sonne
,
Heb.
1.
whome
he
hath
made
heyre
of
al
thinges
.
They
wil
stande
in
awe
of
my
Sonne
.
E.
The
Euangelist
Luke
hath
:
Peraduenture
they
will
stande
in
awe
of
my
Sonne
.
But
this
(
peraduenture
)
is
not
founde
neither
in
the
Gréeke
bookes
,
nether
in
the
olde
Lattine
bookes
.
C.
The
which
cogitation
truely
doth
not
properly
belonge
vnto
God
.
For
he
knew
what
woulde
come
to
passe
without
all
peraduenture
:
so
that
he
was
not
deceiued
by
hope
of
better
chance
.
But
in
parables
,
we
do
often
times
sée
that
humaine
affections
are
attributed
vnto
hym
.
Notwithstandinge
this
sentence
was
not
without
cause
added
of
our
Sauiour
Christe
,
because
he
woulde
thereby
declare
as
in
a
glasse
how
farre
passe
all
recouerye
their
wickednes
was
growen
,
the
which
they
,
to
euidently
declared
in
risynge
with
deuelishe
fury
againste
the
sonne
of
God
whiche
came
to
bring
them
to
perfecte
health
.
38.
But
when
the
husbandmen
sawe
the
sonne
,
they
said
among
them selues
:
this
is
the
heyre
:
come
let
vs
kil
him
,
and
let
vs
inioye
his
inheritaunce
.
But
when
the
husbandmen
.
A.
Nowe
he
declareth
how
his
sonne
was
receiued
of
them
.
They
sayde
among
them selues
.
E.
The
Gréeke
woorde
is
somwhat
doubtefull
,
whether
it
signify
,
within
themselues
,
or
among
them selues
,
howbeit
the
most
fete
sence
is
,
among
them selues
that
thereby
we
may
vnderstande
that
they
had
secrete
talke
among
them selues
of
this
conspiracye
.
But
they
spake
these
wordes
within
them selues
,
when
(
in
spight
of
their
téeth
)
they
were
constrained
to
thinke
him
to
be
the
Messias
:
and
when
they
sayd
,
If
we
let
him
escape
thus
,
all
men
will
beleue
in
him
,
&
the
Romanes
shall
come
,
Iohn
.
1●…
.
and
take
awaye
bothe
our
roome
and
the
people
.
Come
let
vs
kil
him
.
They
spake
this
when
Cayphas
sayde
.
It
is
expedient
for
you
that
one
man
dye
,
for
the
people
,
&
not
that
all
the
people
perishe
.
Also
,
awaye
with
him
,
crucify
hym
.
And
let
vs
inioye
his
inheritaunce
.
Iohn
.
11.
Bu.
As
if
they
shoulde
haue
said
:
Iohn
.
1●…
This
man
challengeth
the
vineyarde
for
his
inheritance
makinge
hym selfe
the
Kyng
of
the
people
of
God
:
He
arrogateth
to
hymselfe
equal
with
the
Father
:
come
hyther
therfore
&
let
vs
kill
this
blasphemouse
personne
,
whereby
wee
maye
in
safety
enioye
his
inheritance
.
The
inheritance
of
the
Lord
is
the
power
of
all
thinges
,
the
people
of
God
,
the
holy
Citty
,
the
dignity
of
the
priestehode
,
and
the
gouernement
amonge
saincts
.
To
the
ende
therefore
(
saye
they
)
it
maye
be
lawfull
for
vs
to
retayne
and
kepe
the
dignitye
of
the
priestehode
,
and
the
gouernement
ouer
the
people
let
vs
kill
hym
,
leaste
peraduenture
the
Romaines
hearynge
that
a
kynge
and
sauioure
is
come
vnto
vs
,
set
vpon
vs
with
battaile
,
spoyle
our
cittie
,
leade
our
people
into
captiuitie
,
and
burne
oure
temple
.
A.
This
was
the
wicked
madnes
of
the
priestes
.
C
For
as
they
by
theyr
cruell
murther
of
the
prophetes
,
dyd
thruste
and
depriue
God
(
so
muche
as
in
them
laye
)
from
his
inheritaunce
:
euen
so
this
was
the
heape
of
all
mischiefes
,
to
kyll
the
sonne
,
that
they
might
raygne
as
in
an
house
without
an
heyre
.
For
this
was
the
cause
that
the
aduersaries
did
so
rage
against
Christ
leaste
they
shoulde
forgo
and
loose
theyr
tyranny
as
a
praie
.
For
he
it
is
by
whom
God
the
father
wyll
rule
,
and
to
whom
he
hath
geuen
all
empire
,
Therfore
the
ambition
and
couetousnes
of
the
prestes
is
noted
,
which
wente
aboute
to
vsurpe
vnto
them selues
the
gouernemente
of
the
vyneyarde
,
they
them selues
beynge
but
seruauntes
.
This
is
an
exaumple
worthy
to
be
noted
of
the
ministers
of
the
Churche
,
●…rs
of
●…rche
●…des
●…es
.
to
the
ende
they
maye
remember
that
they
are
Goddes
seruantes
,
and
howe
that
they
ought
not
challenge
and
take
to
them selues
his
authoritie
&
rule
,
but
so
to
laboure
in
the
vyneyarde
,
that
the
fruite
thereof
may
remayne
to
God
,
and
that
they
may
onely
seke
for
his
glory
.
A.
For
so
the
lorde
sayde
vnto
his
Apostelles
,
〈◊〉
●…5
.
I
haue
chosen
you
and
ordeined
you
to
go
and
brynge
forthe
fruite
,
and
that
your
fruite
shoulde
remayne
.
39
And
they
caught
him
and
thrust
him
out
of
the
vineyarde
and
slewe
him
.
And
they
caught
him
.
A.
That
wicked
and
cruell
decree
of
the
Phariseies
agaynste
the
professours
of
Christ
is
well
enough
knowne
,
〈◊〉
●…9
.
by
the
whiche
they
conspired
that
if
any
confessed
hym
to
be
Christ
hee
shoulde
be
caste
out
of
the
synagogge
.
Moreouer
when
they
rated
the
blind
man
they
saide
.
Be
thou
his
disciple
,
for
wee
are
Moyses
disciples
.
And
slewe
him
.
Bu.
For
the
Lorde
Iesus
beinge
taken
,
and
beinge
condemned
as
ablasphemer
,
and
an
excommunicate
person
,
was
deliuered
to
Pilate
to
be
crucifyed
.
But
the
rulers
of
the
people
were
in
this
poynte
chiefely
to
be
blamed
,
whiche
perswaded
foolishe
and
common
people
,
〈◊〉
27.
that
they
shoulde
aske
to
haue
Christ
geuen
them
to
be
crucified
,
and
Barrabas
to
be
loused
.
40
When
the
lord
therfore
of
the
vineyarde
commeth
,
what
wyll
he
do
vnto
those
husbande
men
?
Bu.
Here
the
Iudgement
of
God
is
shewed
,
whiche
is
prepared
for
all
rebellyouse
,
obstinate
and
vnthanckefull
personnes
.
For
God
the
father
cannot
leaue
suche
horrible
and
crewell
contempte
of
his
onely
begotten
sonne
vnpunyshed
.
A.
For
he
had
also
spoken
to
them
by
Moyses
,
sayinge
:
Deut.
18.
Whosoeuer
wyll
not
harken
vnto
the
woordes
of
the
prophete
which
he
shall
speake
in
my
name
,
I
wil
require
it
of
hym
.
But
those
men
durste
not
onely
reiecte
the
sonne
of
God
,
teachinge
and
speakinge
vnto
them
,
but
also
they
presumed
with
vyolence
to
put
him
to
death
,
yea
euen
to
the
most
shamefull
deathe
of
the
crosse
.
Wherefore
they
beinge
worthy
of
the
crewell
vengeance
of
God
,
haue
felte
at
the
length
the
hande
of
the
lorde
and
the
iust
punishmentes
of
theyr
rebellion
.
41
They
saide
vnto
him
.
For
as
much
as
they
be
euill
,
he
will
trewely
destroie
them
,
and
will
let
out
his
vineyarde
to
other
husbandemen
,
whiche
shall
deliuer
him
the
fruite
in
dew
seasons
.
He
wyll
truely
destroye
them
.
Bu.
Our
sauioure
Christ
by
his
former
question
caused
the
vnwise
to
confesse
the
truth
.
For
they
are
constrayned
openly
&
with
theyr
owne
mouthes
to
grante
that
whiche
he
wolde
hym selfe
.
C.
Notwithstanding
the
Euangelystes
do
here
varry
and
dyffer
a
lyttell
.
Our
Euangelist
Matthew
saith
that
they
were
forced
to
confesse
this
them selues
.
Marke
saith
that
Christ
did
symplelye
pronounce
what
the
ponishement
of
suche
wycked
seruantes
shoulde
be
.
And
Luke
more
euidently
as
it
might
seeme
dysagreeth
from
them
bothe
:
Mar.
12.
Luke
.
20.
for
when
Christ
had
pronounced
the
ponishment
against
these
wycked
seruauntes
,
they
dyd
dislike
of
it
saying
,
God
forbid
.
But
if
wee
do
more
depely
way
&
serche
for
the
sence
and
meaning
,
we
shal
finde
no
repugnance
or
disagrement
at
all
.
For
these
priestes
not
perceyuing
at
the
fyrste
,
that
this
parable
pertayneth
vnto
them
:
but
thinkinge
that
Christe
spake
in
dede
of
suche
wicked
and
vnthanckfull
housebandemen
,
they
by
and
by
sayde
,
Suche
euyll
and
vniuste
personnes
are
worthy
of
destruction
.
But
when
they
vnderstode
that
this
parable
was
spoken
against
them
,
they
retracted
and
denyed
their
former
sentence
,
sayinge
.
God
forbyd
that
the
wicked
shoulde
be
destroied
,
and
that
we
shoulde
kyll
the
Messias
.
The
wicked
are
ready
to
condempne
other
men
,
but
no●…
them
selues
,
howe
muche
so
euer
they
deserue
it
.
And
this
is
alwayes
the
manner
of
the
wicked
,
when
other
mennes
matters
are
in
hande
,
they
wyll
streight
waye
define
&
geue
Iudgement
against
them
:
but
yf
the
case
toutche
them selues
,
they
are
soone
chaunged
into
an
other
mynde
.
And
wyl
let
out
his
vineyarde
.
C.
They
dyd
not
onely
geue
sentence
againste
theym selues
,
being
deceiued
by
the
parable
,
but
also
they
pronounced
that
the
Gentyles
shoulde
iustely
in
their
steede
be
receiued
into
the
grace
and
fauour
of
the
Gospel
,
and
that
they
shoulde
by
Faythe
a
greate
deale
better
order
the
vyneyarde
,
then
they
them selues
dyd
.
The
whiche
thyng
Christe
a
lyttel
after
confirmeth
saying
.
The
kingedome
of
God
shall
be
taken
from
you
and
geuen
to
a
nation
that
shal
bring
forthe
more
fruite
.
M.
This
therfore
is
to
be
noted
,
that
the
lord
of
the
house
wil
let
out
his
vineyarde
to
other
husebande
men
.
God
hath
alwaies
a
care
for
his
church
For
althoughe
he
shall
destroy
the
wicked
,
yet
notwithstanding
he
wil
not
neglecte
his
vineyard
,
but
wyll
alwaies
haue
a
regarde
to
his
Churche
,
and
wyll
not
suffer
it
to
lye
waste
:
but
wyll
committe
it
to
the
charge
of
other
men
,
who
also
stande
in
the
lyke
danger
and
peryll
of
destruction
,
if
they
followe
the
stepps
of
their
predecessours
.
A.
As
touching
the
yeldinge
of
fruite
indewe
time
,
that
pertayneth
to
stewardes
and
dispensatours
,
1.
Cor.
4.
that
they
maye
be
founde
faithful
42
Iesus
saith
vnto
them
:
did
ye
neuer
reade
in
the
Scriptures
,
The
stone
whiche
the
builders
refused
,
the
same
is
become
the
headde
of
the
corner
:
this
is
the
lordes
doinge
.
and
it
is
meruaylouse
in
our
eies
.
Dyd
ye
neuer
reade
.
M.
Because
they
wold
not
admit
the
parable
,
in
that
the
wycked
shoulde
be
destroyed
,
and
in
that
the
son
of
God
,
the
lorde
of
the
vineyarde
should
be
destroyed
of
them
(
for
they
wolde
not
be
counted
such
,
which
shoulde
kil
Christ
promised
of
the
prophetes
,
and
comming
into
his
vineyarde
)
he
bringeth
in
a
most
euidente
place
of
Scripture
oute
of
the
prophete
whiche
euidently
teacheth
that
Christ
shall
be
reiected
of
his
owne
:
and
that
he
beinge
reiected
,
shal
be
by
the
wonderfull
counsell
and
power
of
the
Lorde
,
the
prince
and
heade
of
the
house
of
God
:
and
that
with
the
greate
admiration
of
al
men
.
C
,
But
this
interrogation
hath
a
greate
Emphasis
and
force
in
it
:
as
if
he
had
sayde
:
You
counte
it
a
very
absurde
thinge
,
that
it
shoulde
come
to
passe
that
the
labourers
of
the
vineyarde
shoulde
wickedly
conspyre
againste
the
sonne
of
God
.
But
I
praye
you
,
Dothe
the
scripture
make
mention
that
he
should
be
receyued
fauourably
with
gladnes
:
or
doth
it
not
rather
declare
that
the
chyefe
rulers
shall
be
his
ennemies
?
The
stone
whiche
the
buylders
refused
.
M.
As
before
,
the
Churche
was
compared
to
a
vineyarde
,
euenso
nowe
it
is
also
compared
to
a
buildinge
.
Christ
is
the
stone
:
the
priestes
,
maiestrates
,
and
seniours
of
the
people
,
are
the
builders
.
For
so
saith
the
Apostel
Peter
.
This
is
the
stone
whiche
was
cast
asyde
of
you
buylders
,
Act.
4
whiche
is
nowe
become
the
head
stone
in
the
corner
.
To
builde
in
the
Scripture
is
oftentimes
vsurped
for
to
teache
.
But
this
place
which
our
sauiour
Christ
here
alleageth
is
taken
out
of
the
same
psalme
,
out
of
the
which
the
prosperouse
cry
that
the
people
made
to
Christ
,
when
they
cried
Hosanna
,
was
taken
.
And
that
it
is
a
prophesie
of
the
kingdome
of
the
Messias
,
it
is
hereby
euidente
,
that
Dauid
was
made
kinge
vpon
this
condition
,
that
his
seate
shoulde
stande
for
euer
,
so
long
as
the
sonne
and
Moone
endured
,
and
that
the
decayed
kingedome
shoulde
come
againe
,
by
the
grace
of
God
,
into
his
former
state
.
Seing
therefore
that
psalme
doth
contayne
a
description
of
Dauiddes
kingedome
,
there
is
a
perpetuitie
and
a
restitution
also
annexed
to
the
same
.
If
the
Prophete
had
spoken
there
of
any
temporall
kingedome
,
Christ
should
very
improperly
haue
drawne
the
same
to
him self
:
but
we
must
alwaies
note
what
kingedome
God
erected
and
set
vp
in
the
personne
of
Dauid
:
surely
that
which
he
mente
to
stablishe
in
the
trewe
Messias
,
euen
to
the
ende
of
the
worlde
.
For
that
auncient
custome
of
anointing
was
but
a
shaddowe
.
Whereby
it
is
gathered
that
that
whiche
was
done
in
the
personne
of
Dauid
was
a
foreshewing
,
and
figure
of
Christe
.
M.
The
priestes
and
Scribes
therfore
could
not
denie
this
Scripture
,
and
say
vnto
it
,
God
forbyd
.
For
they
confessed
that
this
Psalme
was
made
of
the
Messias
,
and
at
that
tyme
also
the
crye
of
the
people
,
and
the
crye
of
the
chyldren
shoutinge
and
sayinge
Hosiah-na
,
blessed
is
he
that
commeth
in
the
name
of
the
Lorde
,
&c.
dyd
declare
what
vnderstanding
and
knoweledge
the
common
sorte
of
people
had
of
the
Messias
.
the
whiche
cries
and
shoutes
(
as
we
said
before
)
were
taken
out
of
this
psalme
.
C.
Nowe
let
vs
com
to
the
wordes
of
the
psalme
.
The
priestes
&
Scribes
thought
it
incredible
that
Christ
should
be
reiected
of
the
chief
rulers
of
the
Churche
.
But
he
proueth
by
the
psalme
that
he
muste
be
placed
in
his
seate
by
the
wonderful
power
of
God
in
despight
of
men
,
the
which
thing
was
prefygured
in
Dauid
,
who
,
beinge
reiected
of
the
rulers
of
the
people
,
was
receyued
of
God
,
to
the
ende
he
myght
declare
what
he
wolde
do
at
lengthe
in
his
Christ
.
And
the
prophete
taketh
the
metaphor
of
building
.
For
seing
the
church
was
the
holy
place
of
God
,
Christ
(
in
whom
the
same
was
builded
)
was
worthely
called
the
corner
stone
,
that
is
to
saye
,
that
parte
whiche
holdeth
vp
the
whole
buildinge
.
For
the
similitude
shoulde
agree
in
all
poyntes
,
if
any
man
woulde
apply
euery
parte
thereof
vnto
Christe
:
but
in
this
it
dothe
excellently
well
agree
,
because
the
sauinge
healthe
of
the
whole
Churche
resteth
in
hym
,
and
he
houldeth
vp
the
state
thereof
.
And
therefore
other
prophetes
also
tooke
herevppon
occasion
to
followe
the
same
manner
of
speache
,
as
Esaias
,
and
Daniell
.
But
Esa●…as
commeth
nerer
to
this
place
,
speaking
in
the
person
of
almyghty
God
thus
:
Beholde
,
I
laye
in
Sion
for
a
foundation
a
stone
,
〈◊〉
28.
euen
a
tryed
stone
,
a
preciouse
corner
stone
,
a
sure
foundation
,
at
the
whiche
bothe
the
houses
of
Israell
shall
stomble
.
Also
this
selfe
same
manner
of
speaking
is
often
tymes
founde
in
the
newe
testament
.
Therfore
the
somme
of
this
place
is
that
the
kingdome
of
God
must
be
built
vpon
that
stone
,
which
the
builders
them selues
reiecte
as
a
cast
awaye
,
and
good
for
nothing
:
and
the
sence
and
meaning
is
this
:
that
the
Messias
shall
not
be
chosen
by
the
common
consent
of
men
:
but
when
God
wyll
wonderfully
aduaunce
hym
by
his
secrete
power
,
and
vnloked
for
,
then
shal
the
princes
set
them selues
against
hym
,
to
whom
the
charge
of
buildinge
was
commytted
.
Bu.
It
is
manifest
therfore
by
this
testimonie
of
scripture
,
and
by
the
iudgemente
of
Dauyd
that
these
housbande
men
and
dressers
of
the
vyneyarde
,
whiche
are
sayde
to
be
the
builders
of
this
spirituall
buildinge
,
were
the
greattest
ennemies
,
&
wickedst
murtherers
of
the
redemer
sente
vnto
them
,
Twoo
thinges
to
be
consydered
.
C.
But
here
we
must
consyder
twoo
thinges
.
For
God
before
the
tyme
come
hath
tolde
vs
that
it
shall
thus
bee
,
least
,
the
wicked
indeuoures
and
behauioure
of
men
do
trouble
vs
,
whiche
do
aryse
to
hinder
the
kingedome
of
Chryst
.
Furthermore
hee
hath
declared
that
hys
power
in
erectinge
and
settinge
vppe
the
kingdome
of
Christ
shall
ouercome
and
preuayle
againste
all
the
actions
of
men
.
These
twoo
thynges
oughte
dilygentlye
of
vs
to
be
noted
.
It
is
verye
straunge
and
wonderful
,
that
the
author
of
saluation
shoulde
be
reiected
,
and
that
not
of
strangers
and
forreners
,
but
of
them
of
the
householde
and
cittesens
,
not
of
the
foolishe
and
ignorante
multitude
,
but
of
the
highe
priestes
and
rulers
,
which
held
the
gouernement
of
the
Churche
.
Againste
suche
absurde
furor
and
vnwonted
madnesse
of
men
,
oure
fayth
muste
be
fortifyed
,
least
that
it
quayle
at
the
newnesse
of
the
thing
.
Nowe
we
se
how
profytable
the
forewarnyng
is
,
whiche
putteth
awaye
feare
from
the
mindes
of
the
godly
,
whiche
elles
they
myghte
haue
at
so
sorrowfull
a
syghte
.
For
there
is
nothinge
more
vnmeete
,
than
for
the
members
to
ryse
againste
the
heade
,
the
housbande
men
and
farmers
againste
theyr
lorde
,
the
counsailers
against
their
king
,
and
for
the
buylders
to
caste
downe
the
foundation
from
the
buildinge
.
Is
become
the
head
stone
in
the
corner
.
There
is
such
efficacie
in
this
sentence
(
when
God
pronounceth
that
the
wicked
in
reiecting
Christe
shall
so
lyttell
profyte
,
that
his
dignitie
shall
remaine
whole
and
sounde
to
hym
)
that
the
faithfull
bearing
theym selues
boulde
vppon
this
promise
,
maye
laugh
and
deryde
the
foolishe
pride
of
men
in
despifynge
Christe
.
Christs
kingdome
shall
stande
in
despighte
of
the
wicked
.
For
when
they
haue
done
all
that
euer
they
can
,
yet
notwithstanding
Christ
maugre
their
heades
shall
holde
that
place
whiche
the
father
hath
geuen
hym
.
And
althoughe
they
stampe
and
storme
as
though
they
were
mad
,
which
seme
to
excell
in
honour
,
yet
neuerthelesse
he
shal
stande
in
his
degre
,
and
shal
not
lose
any
thing
by
their
wicked
contempte
.
To
be
shorte
,
the
authoritie
of
God
shall
preuayle
,
that
the
stone
maye
be
chosen
and
preciouse
,
which
holdeth
vp
the
Churche
,
the
kyngdome
and
temple
of
God
.
For
he
is
not
saide
to
be
the
head
corner
stone
onely
because
he
is
a
parte
of
the
foundation
,
when
as
it
is
euident
by
other
places
,
that
in
him
alone
the
Churche
is
founded
and
buylded
:
but
the
prophete
symplyment
,
that
he
sholde
be
the
chiefe
sta●…e
of
the
buildinge
.
Many
do
subtillye
stande
vppon
these
woordes
,
(
of
the
corner
)
sayinge
that
Christ
is
placed
in
the
corner
,
because
he
ioyneth
together
twoo
contrary
gates
,
namely
the
Iewes
and
the
Gentiles
:
yet
notwithstandinge
the
prophete
Dauid
semeth
to
haue
no
further
respecte
,
than
that
the
corner
stoone
shoulde
beare
the
chiefe
weight
of
the
building
.
A.
Euen
as
also
the
Apostell
Paule
testifieth
sayinge
,
And
are
builte
vppon
the
foundation
of
the
Apostels
and
prophetes
Iesus
Christ
him selfe
beinge
the
heade
corner
stoone
,
Ephe.
2.
in
whom
what
buildinge
so
euer
is
coupled
together
,
it
groweth
to
an
holy
temple
in
the
lorde
.
C.
But
it
may
be
demaunded
howe
the
spirite
calleth
theym
builders
,
Question
.
whiche
onely
sought
the
ruyne
and
destruction
of
the
temple
of
God
,
for
Paule
doth
therefore
boast
hym selfe
to
be
a
good
builder
,
1.
Cor.
3
because
hee
builte
the
Churche
vppon
Christe
onely
.
Aunswere
.
It
maye
easely
be
aunswered
that
although
theye
do
wickedly
execute
the
office
committed
vnto
them
,
yet
notwithstandinge
the
holy
ghoste
graunted
vnto
them
this
titell
in
respecte
of
their
callinge
.
Dest●…
a●…
of●…
called
●…ders
.
Euen
so
the
name
of
a
prophete
,
is
oftentimes
geuen
in
the
Scriptures
to
seducers
,
and
they
are
called
pastors
and
shepeheardes
whiche
oftentymes
deuoure
the
flocke
lyke
vnto
wulues
.
But
this
is
not
so
honorable
vnto
them
,
as
it
maketh
them
detestable
,
when
they
vtterly
ouerthrow
and
destroy
the
temple
of
God
,
for
the
buildinge
whereof
they
were
appoynted
helpers
,
and
ouerseers
.
Hereupon
may
be
gathered
a
profitable
admonition
,
Lawe●…●…linge
●…neth
to
r●…ne●●
Chrys●…
namely
that
the
lawefull
callinge
doth
not
let
or
hynder
,
but
that
the
wicked
maye
be
vngodlye
and
perniciouse
ennemies
of
Christ
,
which
ought
to
be
his
mynisters
.
The
Legall
priesthode
trewely
was
ordeyned
by
God
:
and
the
lorde
of
the
Leuites
,
the
power
and
aucthoritie
to
gouerne
his
churche
,
dothe
it
followe
therfore
that
they
faithfully
discharged
theyr
office
?
Dyd
it
become
therfore
the
godly
to
obey
them
to
the
denying
of
Christ
?
Let
the
Pope
go
nowe
with
his
horned
byshoppes
,
and
boaste
that
they
are
credited
in
all
thinges
,
because
they
are
set
in
place
of
pastores
.
For
althoughe
they
be
rightely
called
to
the
rule
and
gouernemente
of
the
Churche
,
yet
notwithstandynge
in
vayne
do
they
arrogate
vnto
them selues
more
,
than
to
be
called
gouernours
of
the
Church
.
But
this
commeth
not
alwais
to
passe
,
that
they
which
are
called
shepherdes
are
rauening
wulues
,
and
that
they
which
beare
the
name
of
prophetes
are
seducers
,
or
that
theye
whiche
professe
Christe
,
and
haue
the
gouernement
of
his
churche
,
shoulde
reiect
Chryst
:
(
for
vnder
the
law
there
were
many
godly
priestes
,
&
vnder
the
kyngdome
of
Christ
diuers
faithfull
Shepeherdes
&
professours
whiche
haue
paynefully
and
trewly
laboured
in
buylding
the
church
)
but
for
all
that
,
because
this
must
be
fulfylled
,
that
the
buylder
shall
reiecte
the
stoone
,
it
is
meete
that
we
haue
a
discretion
wisely
to
discerne
the
one
from
the
other
:
and
the
holy
ghoste
hath
admonished
with
greate
diligence
,
that
the
vaine
tytell
and
dignitie
of
the
calling
deceiue
no
man
,
This
is
the
lordes
doinge
.
B
,
Namely
bothe
that
this
stoone
shoulde
be
reiected
and
caste
asyde
of
the
builders
,
&
also
that
it
should
be
made
the
head
of
the
corner
.
C.
Because
the
common
iudgemente
&
vnderstandinge
of
men
is
not
able
to
comprehende
this
that
the
pastors
themselues
of
the
Church
shold
reiect
the
sonne
of
God
their
Prince
,
the
Prophete
dooth
put
vs
in
minde
of
the
secrete
counsaile
and
purpose
of
God
:
the
which
,
although
wée
cannot
comprehende
with
our
sence
and
vnderstanding
yet
notwithstanding
wée
maye
suspecte
&
wonder
at
the
same
.
Let
vs
know
therefore
that
here
al
occasion
is
cut
of
from
all
questions
,
and
that
here
it
is
forbidden
plainlye
that
no
man
Iudge
or
deeme
of
the
nature
of
Christes
kingdome
according
to
the
fleshe
.
For
what
foolishnes
is
it
for
vs
to
go
about
to
comprehende
that
myracle
withe
oure
slender
capascity
,
which
the
Prophet
exhorteth
vs
to
adore
and
reuerence
?
Thou
wilte
admitte
nothinge
as
concerninge
the
kingdome
of
Christe
,
but
onely
that
which
seemeth
probable
vnto
thee
:
the
beginninge
whereof
the
holy
ghost
pronounceth
to
be
a
mistery
worthy
of
great
admyration
,
because
it
is
hidden
from
mens
eyes
.
Let
vs
remember
therefore
that
so
often
as
wee
heare
mencion
to
be
made
of
the
originall
,
restitution
,
state
,
and
safegarde
of
the
Churche
,
wee
must
not
go
about
to
comprehende
it
with
our
sence
:
but
wee
must
geue
the
honour
to
the
power
of
God
,
that
wee
may
marueile
at
his
secrete
woorke
.
Here
is
also
a
secrete
Antithesis
or
comparison
betweene
God
and
men
.
For
wee
are
not
onlye
commaunded
to
embrace
the
wonderfull
maner
of
the
gouernemente
of
the
Churche
,
because
it
is
the
worke
of
God
:
but
also
wée
are
reuoked
from
the
foolish
reuerence
of
men
,
which
oftentimes
obscureth
the
glorye
of
God
:
as
if
the
Prophete
should
haue
saide
,
Althoughe
men
haue
excellent
titles
,
yet
notwithstanding
they
doe
amisse
if
they
set
them
same
against
God.
〈◊〉
pre●…
own
●●nati●…e
the
●…f
God
By
the
which
the
deuilishe
impiety
of
the
Papistes
is
refelled
,
who
doubt
to
preferre
their
owne
determinacion
before
the
word
of
God
.
For
wher
vppon
(
as
they
deale
)
doth
the
auctoritye
of
the
word
of
God
depende
,
but
onely
of
the
will
and
pleasure
of
men
,
insomuche
that
there
remayneth
no
more
right
vnto
God
than
that
which
hee
receiueth
of
the
Church
?
But
the
holy
ghost
hath
taught
vs
another
maner
of
lesson
in
this
place
,
namely
that
so
sone
as
that
maiesty
of
God
doth
declare
it selfe
all
the
world
oughte
to
be
sylent
.
B.
Moreouer
the
woordes
of
Peter
do
confirme
this
place
of
Dauid
when
hee
sayth
thus
:
Him
haue
yee
taken
by
the
handes
of
vnrighteous
persons
,
Act.
2
,
after
hee
was
deliuered
by
the
determinate
counsaile
and
fore
knowledge
of
God
,
and
haue
crucifyed
&
slaine
him
.
A.
And
againe
:
Of
a
truth
against
thy
holye
childe
Iesus
(
whom
thou
haste
annoynted
)
bothe
Herode
and
also
Poncius
Pilate
,
Act.
4.
with
the
Gentiles
gathered
themselues
together
(
in
this
cittye
)
for
to
doe
whatsoeuer
thy
hande
and
thy
counsaile
determined
before
to
be
done
.
B
,
Wée
see
therefore
howe
it
commeth
to
passe
the
the
woorkes
of
God
are
knowen
.
Hee
doth
not
worke
onely
wonderfullye
,
but
by
meanes
also
far
distant
from
the
iudgemente
of
our
reason
:
the
which
meanes
do
bring
vnto
his
workes
(
so
soone
as
they
are
finished
)
both
a
marke
by
the
whiche
they
are
knowen
not
to
be
of
men
but
of
God
,
&
also
a
certaine
admiration
.
This
is
declared
both
by
the
example
of
Dauid
and
of
Christ
.
For
the
exaltacion
of
them
both
appeared
to
be
specially
of
God
,
and
obtayned
admiration
because
both
of
them
were
reiected
of
the
builders
and
Princes
of
the
people
.
Wherevpon
it
came
to
passe
that
the
more
wickedlye
they
were
reiected
,
the
more
their
exaltacion
obtayned
glory
,
and
admiration
.
43
Therefore
saye
I
vnto
you
,
the
kingdome
of
God
shal
be
taken
from
you
and
geuen
to
a
nation
,
whiche
shall
brynge
forthe
the
fruites
therof
.
The
kingedome
of
God
shal
be
taken
from
you
.
B.
This
is
the
conclusion
of
the
parable
,
&
it
is
such
that
it
contayneth
a
most
seuere
threatning
pertayning
to
al
those
which
haue
neglected
to
bringe
forth
fruite
in
the
kingdome
of
Christe
.
C.
For
hitherto
Christe
directed
his
talke
to
the
guides
&
chiefe
rulers
of
the
people
,
but
before
the
multitude
:
but
now
he
toucheth
the
multitude
themselues
,
and
that
not
without
cause
seinge
that
they
were
companions
and
helpers
of
the
hie
priestes
and
Scribes
in
hynderinge
the
grace
of
God
.
The
mischiefe
trewely
began
of
the
priestes
:
but
the
people
had
deserued
this
by
theyr
synnes
,
to
haue
suche
corrupte
and
degenerate
pastors
:
and
the
whole
sorte
of
them
almost
were
infected
with
like
mallice
to
rebell
againste
God
.
And
this
is
the
cause
that
Christe
pronounceth
a
generall
vengeaunce
without
exception
to
lyghte
vpon
them
all
.
For
as
the
priestes
desyred
superioritie
,
and
were
ambicyousely
puft
vpp
,
euen
so
the
reste
of
the
people
swelled
with
pryde
,
vnder
the
shewe
of
theyr
adoption
.
But
nowe
our
sauioure
Christ
playnely
sayth
that
God
is
not
bounde
vnto
them
,
and
that
therefore
it
wyll
come
to
passe
that
hee
shall
geue
the
honour
to
others
,
wherof
they
made
them selues
vnworthy
.
And
geuen
to
a
nation
.
A.
By
this
woorde
(
geuen
)
he
declareth
that
this
is
a
free
benefyte
▪
that
the
Gospell
shall
be
preached
●…o
the
Gentiles
.
Whiche
shall
bringe
forthe
the
fruites
thereof
.
The
Gospell
is
not
without
fruite
.
The
Gospell
is
not
therefore
preached
to
the
ende
it
myght
lye
barren
and
vnfruiteful
,
but
to
the
ende
it
might
fructifie
.
For
God
dothe
require
fruite
of
his
vyneyarde
,
Math.
9.
namely
the
righteousnesse
of
his
kyngedome
.
Accordinge
to
that
whiche
our
sauioure
Christe
saith
:
Fyrste
seeke
the
kingedome
of
God
,
and
the
righteousenes
thereof
.
And
in
this
place
he
dothe
not
onely
saye
bryngynge
forthe
fruite
:
but
bringinge
forth
fruite
thereof
:
because
he
will
not
haue
al
maner
of
fruite
,
but
suche
fruite
onelye
as
is
peculyar
and
belonginge
to
his
kyngdome
.
The
fruites
of
the
kingedome
of
God
are
suche
as
the
spirite
of
God
worketh
in
the
hartes
of
his
chyldren
,
Galathi
.
5.
Ephe.
5.
of
the
whiche
the
Apostell
Paule
wrytethe
in
the
fyfet
chapter
to
the
Galathians
.
A.
This
threteninge
therefore
is
greuouse
and
feareful
,
which
was
once
pronounced
and
executed
vpon
the
Iewes
,
and
is
written
for
our
sakes
,
th●…t
if
God
haue
chosen
vs
to
be
his
people
,
we
ought
to
beware
that
wee
do
not
lasciuiouselye
stande
vpon
the
vayne
confidence
,
and
wicked
truste
of
the
fleshe
,
and
that
wee
shewe
our selues
to
be
suche
sonnes
towardes
hym
,
as
bothe
his
clemency
,
and
oure
dewtie
requireth
.
For
if
God
spared
not
the
naturall
braunches
,
Rom.
●…
what
wyll
he
do
to
those
that
are
but
ingraffed
and
not
naturall
?
The
Iewes
thought
that
the
kyngedome
of
God
dyd
belonge
vnto
them
as
an
inheritaunce
,
and
therfore
they
wer
carelesly
obstinate
in
their
synnes
.
We
are
nowe
set
in
their
place
,
but
contrary
to
nature
:
the
kyngedome
of
God
is
much
lesse
tyed
vnto
vs
,
except
it
take
deepe
roote
amongest
vs
of
trew
godlinesse
.
And
as
the
greuouse
threatnynge
of
our
sauioure
Chryste
,
conteyninge
the
depriuation
of
suche
from
the
kyngedome
of
God
,
wh●…che
prophane
the
same
,
oughte
to
terrifie
vs
:
euen
so
the
perpetuitie
and
euerlastinge
contynuaunce
thereof
,
whiche
is
here
noted
,
ought
to
comforte
the
mindes
of
the
godly
.
For
by
these
woordes
our
sauyoure
Chryste
declarethe
,
that
althoughe
the
wicked
do
set
at
naughte
the
trewe
worshypp
of
God
,
yet
notwithstandyng
they
shall
neuer
bryng
to
passe
that
the
name
of
Christ
shal
be
abolished
,
and
that
true
religion
shall
peryshe
:
because
God
,
in
whose
handes
are
all
the
endes
of
the
worlde
,
will
fynde
a
mantion
place
,
and
seate
for
his
kyngdom
some
where
elles
.
A.
Wherefore
seyng
he
hath
placed
vs
by
his
grace
and
fauoure
in
his
kyngedome
,
let
vs
brynge
forth
condigne
fruites
of
our
callyng
,
and
let
vs
largely
extoll
and
magnifye
(
as
our
duetie
is
)
the
mercie
of
God.
44
And
whosoeuer
falleth
on
this
stone
shall
be
broken
in
peeces
:
but
on
whom
soeuer
it
falleth
,
it
shall
all
to
grinde
him
.
And
whosoeuer
falleth
on
this
stoone
.
C.
Oure
sauioure
Chryste
more
plainely
confyrmeth
that
whiche
wente
before
.
Bu.
and
euydently
declareth
,
as
well
to
the
priestes
,
as
to
the
whole
world
,
howe
friuolous
,
vaine
,
and
perniciouse
their
practises
are
,
which
bende
them selues
against
Christe
and
his
kingedome
,
C.
Christ
trewely
for
his
parte
can
leese
nothinge
,
when
he
is
reiected
of
the
wicked
:
because
as
their
obstinacie
is
stony
,
and
no
lesse
harde
than
steele
,
euen
so
he
wyll
breake
theim
in
their
hardenes
,
and
so
their
destruction
shal
be
more
manifeste
.
He
did
perceyue
greate
stubbernenesse
to
be
in
the
Iewes
:
it
was
necessary
therefore
that
this
kynde
of
ponishement
and
vengeance
shoulde
seuerely
be
sette
before
them
,
that
they
myghte
not
so
securelye
kycke
againste
the
same
.
This
doctrine
doth
partely
teache
vs
to
commytte
our selues
quietly
to
be
tamed
of
Christ
with
a
gentle
and
flexible
harte
:
partelye
also
he
confirmeth
the
godly
againste
the
obstinacie
and
furiouse
madnes
of
the
wicked
,
for
whom
there
remaineth
horryble
destruction
.
M.
To
fall
vpbn
the
stone
,
and
to
stomble
at
the
stone
Chryst
signifieth
all
one
thynge
,
namely
to
reiecte
Chryste
,
and
not
to
beleeue
hym
.
C.
Therefore
they
are
sayde
to
fal
vpon
Chryste
,
whiche
rushe
vppon
hym
to
oppresse
hym
:
not
that
they
clyme
aboue
hym
,
but
because
their
madnesse
doth
so
bewitche
and
carye
theim
an
ende
,
that
they
go
aboute
to
throwe
downe
Christ
,
as
it
were
from
an
hye
.
But
hee
teacheth
that
this
is
onely
their
gaine
,
euen
in
the
middeste
of
the
conflicte
to
be
broken
and
brused
.
But
when
they
do
so
prowdely
exalte
them selues
,
he
sheweth
that
an
other
thynge
shall
befall
theim
,
that
is
to
saye
,
they
shall
be
broken
vnder
the
stoone
,
vpon
the
whiche
they
so
boldely
rushed
.
Bu.
These
men
do
as
they
whiche
in
climynge
plucke
from
a
lofte
,
some
greate
stone
or
other
vppon
theyr
owne
heades
,
by
the
whiche
they
are
broken
to
peces
.
For
when
they
think
that
they
haue
ouercome
the
followers
of
Chryste
,
and
that
they
haue
broughte
theyr
purpose
to
passe
,
and
that
they
are
in
safetie
voyde
of
all
daunger
,
then
are
they
moste
neere
to
destruction
,
and
sodayne
vengeaunce
hangeth
ouer
theyr
heades
.
A.
These
thynges
are
more
plentifully
declared
by
the
Apostelles
:
And
namely
by
the
Apostel
Peter
when
he
saith
:
●…ri
.
2
Vnto
you
therefore
whiche
beleue
,
he
is
preciouse
:
but
vnto
them
which
beleue
not
,
the
stone
which
the
buylders
refused
,
the
same
is
begon
to
be
the
head
of
the
corner
,
and
a
stone
that
men
stomble
at
,
and
a
rocke
wherat
they
be
offended
which
stombled
at
the
worde
,
and
beleue
not
that
,
whereon
they
were
sette
.
Also
the
Apostel
Paule
saith
:
Beholde
,
I
put
in
Syon
a
stone
to
stomble
at
,
and
a
rock
that
men
shal
be
offended
at
.
And
who
so
euer
beleueth
on
him
shall
not
be
confounded
.
Rom.
9.
45
And
when
the
chiefe
priests
and
Phariseies
had
hearde
his
parables
theye
perceiued
that
he
spake
of
them
.
And
when
the
chiefe
priestes
.
C.
The
Euangelist
sheweth
,
how
littell
Christ
profyted
,
leaste
we
shoulde
meruayle
that
the
doctrine
of
the
gospel
at
this
day
constraineth
not
al
men
to
obey
God
.
They
know
(
saith
the
Euangelist
)
that
they
spake
of
him
.
M.
For
their
conscience
was
an
interpreter
to
theim
of
the
parables
of
Christ
.
For
they
knewe
who
they
were
,
how
they
were
affectioned
,
&
what
they
went
about
.
Euen
so
at
this
day
,
when
the
ministers
of
the
word
do
speke
against
hypocrits
,
against
fornicators
against
ydolators
,
againste
Simoniakes
,
&
against
false
teachers
,
by
&
by
,
the
Pope
,
the
bishop
,
the
sacrificing
priestes
,
and
the
monkes
,
thinke
that
they
are
spoken
of
.
And
howe
commeth
this
to
passe
?
Surely
euery
one
of
them
knowe
their
owne
dedes
.
46
And
they
went
about
to
laye
handes
on
him
,
but
they
feared
the
people
,
because
they
toke
him
as
a
prophete
,
And
they
went
aboute
to
laye
handes
.
Bu.
They
being
ouercom
by
the
scriptures
&
perfect
reason
,
geue
not
place
to
the
trueth
:
and
although
they
had
herd
the
deuine
iudgement
of
God
,
Thretchings
do
make
the
wiked
to
rage
more
and
more
.
yet
notwithstandinge
they
feare
nothinge
,
but
goinge
forwarde
in
their
wonted
mallice
and
enuy
,
they
go
about
and
take
counsell
how
they
might
destroy
the
lord
Iesus
.
C.
Let
vs
therefore
learne
that
it
cannot
otherwise
com
to
passe
,
but
that
threatenynges
shoulde
more
&
more
kendell
the
outragiousnes
of
the
wicked
.
For
as
God
doth
seale
our
hartes
by
his
word
,
so
also
he
doth
wound
wicked
consciences
with
his
whos
iron
:
whereby
it
cometh
to
passe
that
wickednes
doth
the
more
increase
,
Wee
muste
pray
therefore
that
he
will
vouchsafe
to
bring
vs
to
a
voluntary
feare
,
least
that
the
bare
knowledge
of
vengeance
do
more
exasperate
vs
and
prouoke
vs
to
wrathe
.
But
they
feared
the
people
.
M.
Bu.
Here
the
Scribes
and
Pharyseyes
accordynge
to
theyr
manner
,
are
more
and
more
inflamed
agaynste
Chryste
:
but
because
his
honoure
was
not
yet
come
,
they
are
able
to
do
nothinge
,
being
striken
once
agayne
with
vayne
feare
.
Delyuerance
commeth
to
the
godlye
in
time
of
neede
.
Herevppon
wee
haue
a
synguler
comforte
and
consolation
,
namelye
that
the
Lorde
wyll
take
and
delyuer
those
that
are
hys
,
euen
frome
the
mouthes
and
chawes
of
the
Lyons
.
For
hee
restrayneth
his
enemies
,
euen
as
it
were
with
a
brydell
,
in
so
muche
that
they
are
able
to
do
nothynge
withoute
hee
graunte
them
leaue
:
to
the
ende
he
myght
proue
theyr
pacience
.
Because
they
take
hym
as
a
Prophete
.
M.
The
multitude
and
common
sorte
of
people
thyncke
a
greate
deale
better
of
Chryst
,
than
the
wyse
,
holy
,
and
chiefe
heades
of
the
people
.
The
lyke
whereof
also
we
see
at
this
daye
.
A.
For
as
towchynge
those
thynges
that
pertayne
to
the
exacte
knoweledge
of
the
kingedome
of
God
,
Math.
11.
God
hathe
hidden
them
from
the
wyse
and
prudent
of
this
worlde
,
and
hath
reuealed
them
to
babes
,
to
base
and
symple
men
.
The
xxii
.
Chapter
.
ANd
Iesus
answered
and
spake
vnto
theim
agayne
by
parables
and
sayd
:
The
kingdom
of
heauen
is
lyke
vnto
a
man
that
was
a
king
,
which
made
a
maryage
for
his
sonne
.
And
Iesus
aunswered
and
spake
agayne
.
Luke
.
14.
A.
The
Euangelyste
Luke
rehearseth
the
same
parable
,
the
whiche
(
as
it
maye
seeme
)
was
propounded
of
oure
Sauioure
,
not
by
and
by
after
the
parable
going
before
,
but
before
,
when
hee
satte
at
the
table
,
of
a
certayne
Pharyseye
:
as
it
appereth
by
the
woordes
of
Luke
.
C.
But
because
it
was
the
purpose
of
Matthewe
,
to
shewe
for
what
cause
the
Scrybes
were
so
prouoked
to
madnes
,
hee
putte
this
sermon
also
in
conuenyente
tyme
,
and
vnited
it
to
the
terte
,
(
neglectynge
the
order
of
tyme
)
amongeste
his
sermones
,
that
were
so
hated
and
detested
of
the
Scrybes
and
Phariseyes
.
And
wee
muste
note
the
narration
of
Luke
,
that
when
one
of
the
gestes
hadde
sayde
,
that
theye
were
blessed
whiche
eare
breade
in
the
kyngedome
of
heauen
,
Chryste
therevppon
toke
occasion
to
caste
the
ingratitude
of
the
Iewes
in
theyr
teethe
.
And
althoughe
it
be
scarse
credyble
,
that
the
geste
and
friende
of
the
Pharyseye
burste
forthe
into
these
woordes
by
an
earneste
affection
of
godlynesse
,
yet
notwithstandynge
he
sholde
not
seeme
to
scoffe
or
mocke
by
these
woordes
:
but
as
men
of
a
meane
faithe
,
and
not
openlye
knowne
to
be
wycked
,
do
in
the
middest
of
theyr
cuppes
prate
and
talke
of
euerlastynge
lyfe
:
euen
soo
it
is
lykely
that
this
manne
caste
forthe
these
woordes
,
to
the
ende
that
hee
in
lyke
case
myghte
haue
some
talke
with
Christ
.
And
his
woordes
do
declare
that
hee
mente
nothynge
,
but
that
whiche
was
grosse
and
terrestriall
for
hee
dyd
not
speake
of
eatynge
breadde
metaphorically
,
for
the
fruition
of
the
glorye
eternall
,
but
hee
semeth
to
dreame
of
a
certayne
state
,
replenyshed
with
the
happy
store
and
plenty
of
all
thynges
.
Notwithstandyng
the
sence
is
,
that
they
are
blessed
whiche
do
eate
the
breade
of
God
,
after
that
hee
hath
chosen
and
gathered
theim
into
hys
kyngedome
,
to
be
his
sonnes
.
But
lette
vs
come
to
the
explycation
or
exposition
of
the
simylitude
.
The
kingedome
of
heauen
is
lyke
to
a
man
that
was
a
kinge
.
B.
This
same
similitude
pertayneth
to
the
same
effecte
that
the
other
did
whiche
wente
before
,
althoughe
it
were
propounded
and
put
forth
at
an
other
time
.
For
our
sauiour
Christe
goeth
not
onely
aboute
to
caste
the
ingratitude
of
the
Iewes
in
their
tethe
,
but
also
theyr
frowarde
obstinacye
:
whiche
dyd
not
onely
make
them selues
vnworthy
of
the
grace
of
God
,
but
also
furiouselye
reiected
the
same
from
them
.
C.
And
as
that
excellente
man
of
Sparta
,
saide
somtyme
,
that
the
men
of
Athenes
knewe
that
whiche
was
ryghte
and
good
,
but
wolde
not
do
it
:
euen
so
here
oure
sauioure
Chryste
casteth
the
Iewes
in
the
teethe
,
sayinge
,
that
they
coulde
talke
well
of
the
kyngdome
of
God
:
but
when
the
almyghtye
wente
aboute
louingely
and
gentlely
to
call
them
vnto
hym
,
they
disdaynefullye
reiected
his
grace
.
And
there
is
no
doubt
but
that
he
did
touch
the
Iewes
by
name
as
here
after
it
shall
more
euidently
appere
.
Whiche
made
a
maryage
for
his
sonne
In
this
our
Euangeliste
Matthewe
dyffereth
from
Luke
,
that
he
expresseth
many
circumstances
,
and
Luke
in
a
shorte
somme
toucheth
the
matter
onely
.
For
Matthewe
saithe
,
that
the
kynge
made
a
mariage
for
his
sonne
:
where
as
Luke
symplely
maketh
mention
of
a
feaste
.
Luke
also
speaketh
but
of
one
seruante
,
and
this
our
Euangelist
maketh
mention
of
many
.
Luke
noteth
but
one
sendinge
onely
:
Matthewe
noteth
more
.
Luke
affyrmeth
that
they
whiche
were
bydden
,
onely
contemned
and
despysed
the
Supper
,
doinge
nothinge
elles
:
but
Matthewe
saithe
that
they
euyll
intreated
some
of
the
seruauntes
,
and
killed
other
some
.
To
be
shorte
,
oure
Euangeliste
Matthewe
saithe
,
that
hee
whiche
came
to
the
feaste
without
his
weddinge
garmente
,
was
cast
forthe
,
of
the
which
the
Euangelist
Luke
maketh
no
mention
at
all
.
But
in
an
other
place
also
wee
noted
the
lyke
difference
,
where
as
Mathewe
in
teachynge
one
thynge
,
is
more
plentifull
and
large
than
the
other
.
Yet
in
somme
they
do
verye
well
agree
,
that
when
God
vouchesafed
to
make
the
Iewes
to
excell
all
other
nations
in
honoure
,
makinge
vnto
them
as
it
were
a
weddinge
dynner
,
they
despysed
the
honour
offered
vnto
them
.
Bu.
Therefore
the
kynge
,
is
the
omnipotent
father
,
the
well
and
fulnesse
of
all
good
thynges
.
This
kinge
and
father
prepared
a
maryage
for
his
sonne
.
By
the
mariage
we
may
vnderstande
the
fellowshypp
of
the
sonne
of
God
,
the
vnytie
of
the
Church
,
but
specially
the
eternal
ioy
and
heauenly
felicitie
.
C.
For
Chryste
is
the
ende
of
the
lawe
:
neyther
had
God
any
other
respecte
in
his
promise
than
to
make
him
the
headde
and
ruler
of
his
people
,
and
to
conioyne
hym
to
the
Churche
,
with
the
holy
bonde
of
spyrituall
wedlocke
.
3
And
sente
foorthe
his
seruauntes
to
cal
them
that
were
bidden
to
the
weddinge
,
and
they
wolde
not
come
.
And
sent
forth
his
seruauntee
.
C.
Oure
sauyoure
Christe
by
these
woordes
mente
to
note
the
twoofolde
grace
of
God
:
namely
in
that
he
preferred
the
Iewes
before
other
nations
:
also
because
hee
reuealed
to
them
his
adoption
by
his
prophetes
.
For
hee
applyeth
it
to
the
common
custome
of
men
,
whiche
,
when
they
go
aboute
to
make
a
marriage
,
make
a
scrol
or
byll
,
in
the
whiche
they
wryghte
the
names
of
those
,
whom
they
meane
to
make
their
guestes
,
and
then
afterwardes
they
sende
for
them
by
their
seruantes
:
Euen
so
God
chose
the
Iewes
before
all
other
,
as
thoughe
they
had
bene
his
familiar
friendes
:
then
he
called
them
by
his
prophetes
,
to
the
ende
they
might
be
partakers
of
the
promised
redemption
.
And
although
they
whiche
were
first
called
,
lyued
not
tyll
the
comminge
of
Chryst
,
yet
notwithstandinge
we
knowe
that
all
had
saluation
a
lyke
sett
forth
vnto
them
,
from
the
whiche
they
were
depryued
by
theyr
owne
ingratitude
and
mallyce
.
For
from
the
beginninge
that
people
wyckedlye
despysed
the
callynge
of
God
.
B.
Therefore
so
often
as
wee
heare
the
Prophetes
and
seruauntes
of
God
lette
vs
vnderstande
that
wee
are
called
,
and
that
the
grace
of
God
is
offered
vnto
vs
.
The
first
callynge
of
the
Iewes
.
The
fyrste
callynge
was
in
the
couenaunte
that
was
made
with
Abraham
:
when
it
was
sayde
vnto
him
.
I
wyll
be
thy
God
,
and
the
God
of
thye
seede
after
thee
.
Gene.
17.
Loke
nowe
howe
manye
were
of
the
seede
,
so
many
were
called
.
the
same
callynge
abode
vntyll
the
commynge
of
Christe
in
the
fleshe
.
And
they
wolde
not
come
.
This
negligence
hath
a
double
ingratitude
:
fyrst
because
they
dyd
resyste
God
:
and
secondely
because
they
reiected
the
dayntie
fare
of
the
woorde
,
by
the
whiche
the
soules
of
men
are
refreshed
.
A.
This
thynge
notwithstandinge
must
not
be
vnderstoode
of
all
the
Iewes
,
but
of
the
greater
part
.
Euen
as
this
also
is
to
be
vnderstande
:
Iohn
.
1.
Hee
came
into
his
owne
,
and
his
owne
receyued
hym
not
.
That
is
,
Many
of
his
owne
dyd
not
receiue
hym
.
And
the
greattest
parte
of
the
Iewes
would
not
comme
.
4
Agayne
he
sente
forth
other
seruantes
,
sayinge
:
tell
theim
whiche
are
bidden
:
Beholde
I
haue
prepared
my
dinner
:
my
oxen
and
my
fatlynges
are
killed
.
and
all
thinges
are
readye
,
come
vnto
the
mariage
.
Agayne
he
sente
forthe
,
other
seruauntes
.
C.
He
speaketh
as
though
he
had
sente
styll
to
wone
sorte
of
menne
,
because
the
body
of
the
people
was
wone
.
But
the
sence
and
meanynge
is
,
that
when
the
happye
and
ioyfull
daye
of
the
redemption
drewe
neare
,
theye
were
admonyshed
to
come
betyme
:
for
the
tyme
was
promysed
vnto
theim
longe
before
.
But
nowe
oure
Sauiour
Christe
saith
,
that
they
are
vrged
by
new
messengers
,
at
the
verye
instaunte
to
make
haste
to
come
.
For
the
fyrste
callynge
,
whereof
hee
speakethe
,
comprehendeth
all
the
former
prophesies
,
euen
vntyll
the
time
that
the
Gospell
was
publyshed
.
Tell
them
that
were
bydden
.
A.
To
the
ende
the
Iewes
myghte
require
nothinge
at
the
handes
of
God
,
whiche
hee
shewed
not
vppon
them
,
this
gentle
and
louing
immitation
and
callinge
doth
declare
to
what
greate
honour
hee
had
promooted
them
.
Bu.
Come
(
saythe
hee
)
not
to
laboure
,
or
sorrowe
,
but
to
the
weddynge
.
Behold
all
thinges
are
prepared
for
you
,
the
deinties
and
delicates
are
sett
on
the
table
,
and
there
wanteth
nothinge
,
but
that
ye
sytte
downe
thereat
,
and
refreshe
your selues
.
A.
But
our
sauiour
Christ
here
by
earthly
thynges
vnderstandethe
heauenly
thinges
,
and
by
carnall
thynges
spirituall
thinges
:
accordinge
to
the
manner
of
parables
.
And
these
thinges
here
mentioned
do
signifie
the
innumerable
benefytes
bestowed
vpon
the
people
of
the
Iewes
,
by
whose
wicked
contempte
,
their
obstinacie
and
ingratitude
was
increased
,
of
the
which
it
followeth
.
5
But
they
made
lighte
of
it
and
wente
their
waies
:
one
to
his
farme
place
,
an
other
to
his
marchaundise
.
But
they
made
lyght
of
it
.
Bu.
Here
the
obstinacie
of
the
Iewes
and
cruell
ingratytude
is
condempned
.
For
when
they
were
called
to
be
partakers
of
the
heauenlye
glory
,
and
to
the
fellowshippe
of
the
son
of
God
,
they
rather
desired
the
earthely
and
corruptible
thinges
.
And
wente
one
to
his
farme
.
E.
or
to
his
owne
lande
or
fyelde
.
A.
The
Euangelyste
Luke
saith
.
And
they
began
all
at
once
to
make
excuse
.
The
firste
said
vnto
him
I
haue
bought
a
farme
.
&c.
C
,
By
the
whiche
woordes
oure
sauiour
Christ
declarethe
that
the
Iewes
were
so
addicted
to
the
worlde
and
earthly
thynges
,
that
no
man
hadde
any
leysure
to
come
vnto
God
.
It
is
a
foule
and
vnseemely
thing
,
that
men
whiche
are
created
to
the
heauenly
lyfe
,
shoulde
all
together
be
caryed
and
enclyned
lyke
bruite
beastes
,
to
earthely
thynges
.
Man
i●…
incline●…
carthly●…ges
th●…
the
scry●…
of
God.
But
this
dissease
is
generall
,
soo
that
there
is
scarce
one
amonge
a
hundred
,
whiche
preferreth
the
kyngedome
of
God
before
transytorye
and
corruptible
rychesse
.
And
although
all
men
haue
not
one
kynde
of
dissease
,
yet
notwithstandynge
euerye
one
is
dyuersely
ledde
by
his
owne
desyre
:
and
so
it
commeth
to
passe
,
that
men
faule
into
diuerse
vyces
.
Further
we
muste
note
that
prophane
menne
do
alleage
honest
excuses
to
reiecte
the
grace
offered
vnto
theim
,
as
thoughe
theyr
neglygence
and
ingratytude
were
excusable
,
when
they
goinge
aboute
the
busynesse
of
this
presente
lyfe
,
do
lyttell
regarde
or
set
at
naughte
the
heauenly
inherytaunce
.
But
trewely
wee
do
see
here
that
our
sauioure
Chryste
dothe
putte
away
al
such
excuses
from
vs
,
leaste
any
man
should
thyncke
that
he
did
somewhat
profyte
in
alleaginge
that
he
was
stayed
and
let
by
earthly
busynesse
:
nay
rather
the
faltes
of
menne
are
doubled
when
theye
staye
theim selues
by
thynges
laweful
,
by
the
whiche
they
rather
ought
to
be
holpen
.
For
to
what
ende
doth
God
graunt
vnto
vs
the
commodities
of
this
presente
lyfe
,
but
onely
to
allure
and
winne
vs
to
him selfe
?
but
trewely
euerye
man
is
so
lyttell
holpen
by
the
benefytes
of
God
,
to
reache
vnto
heauen
,
that
they
are
rather
snares
to
tye
hym
faste
to
the
earthe
.
A.
To
the
whiche
ende
pertayneth
the
sentence
of
oure
sauioure
Christe
in
an
other
place
,
where
he
saythe
:
He
also
that
receyued
the
seede
into
the
thornes
,
●…h.
13.
He
also
is
hee
that
heareth
the
woorde
:
and
the
cares
of
this
worlde
,
and
the
deceytefulnesse
of
rychesse
choke
vp
the
worde
,
and
so
is
he
made
vnfruitefull
.
6
And
the
remnante
toke
his
seruantes
and
intreated
them
shamefully
,
and
slewe
them
.
And
the
rest
tooke
his
seruauntes
.
A.
We
sayd
a
lyttell
before
,
that
the
fyrste
callynge
dyd
comprehende
all
the
former
prophesies
,
euen
tyll
the
tyme
that
the
Gospell
was
published
.
C.
And
althoughe
this
cruelty
was
shewed
longe
ago
vpon
the
Prophetes
:
yet
notwithstandynge
because
the
furiouse
madnesse
increased
in
tyme
,
whiche
at
the
lengthe
with
all
the
rygoure
that
myght
be
,
was
shewed
towardes
Chryste
and
his
Apostelles
,
hee
accusethe
the
people
that
were
of
olde
tyme
,
of
contempte
and
of
pryde
onely
.
But
the
laste
seruauntes
whiche
were
sent
about
the
supper
tyme
,
euen
when
supper
was
readye
,
were
(
as
saithe
oure
Souyoure
Christe
)
euyll
intreated
and
kylled
:
into
suche
extreame
myschyefe
fell
this
people
,
when
that
mad
crewelty
had
caused
them
prowdely
to
reiecte
the
grace
offered
vnto
them
.
Yet
for
all
that
,
hee
dothe
not
laye
this
falte
to
all
mennes
charge
:
because
euen
in
the
laste
callynge
,
whiche
was
made
by
the
Gospell
,
the
grace
of
God
was
derided
partely
of
carelesse
contemners
,
and
partely
it
was
furiousely
reiected
of
Hypocrites
.
And
thus
it
was
wont
to
come
to
passe
,
that
the
more
God
dyd
cal
the
wycked
to
saluation
,
the
more
theye
swelled
and
raged
agaynste
hym
.
M.
Here
also
wee
may
note
that
there
are
twoo
sortes
of
men
,
Two
sortes
of
men
despise
the
heauenlye
maryage
.
whiche
despyse
the
heauenly
maryage
.
The
fyrst
sorte
are
they
whiche
neglecte
and
care
not
to
come
,
suche
are
the
Atheistes
and
contempners
of
Heauenly
thynges
,
of
the
whiche
sorte
,
there
is
a
greate
multytude
at
this
daye
:
or
elles
they
are
suche
whiche
beynge
called
,
reioyce
that
they
are
delyuered
from
the
doctryne
of
Sathan
,
by
the
whiche
they
dydde
not
acknoweledge
Chryste
to
be
the
onely
sauyoure
:
but
for
all
that
,
beinge
wythdrawne
by
the
care
of
corporall
thinges
,
and
beynge
inwrapped
with
the
busynesse
of
this
presente
lyfe
,
doo
neglecte
and
make
no
accompte
to
come
.
The
seconde
sorte
are
Hypocrites
which
ioyne
inhumanitie
and
crueltie
to
contempte
,
and
do
cruelly
intreate
and
kyll
the
seruauntes
of
Chryste
,
by
whom
theye
are
called
to
the
maryage
.
Such
were
they
vnto
whom
our
sauyoure
Chryste
speakethe
heare
,
namely
the
hyghe
priestes
,
Scrybes
,
Phariseies
,
and
elders
of
the
people
,
to
whom
hee
hym selfe
saythe
,
Beholde
I
sende
vnto
you
Prophetes
,
wyse
men
,
and
Scribes
:
and
some
of
them
shall
ye
kyll
and
crucifie
,
and
many
of
them
shall
ye
beate
in
your
Synagogges
,
Math.
23.
and
shall
persecute
theim
from
cittie
to
cittie
.
7
But
when
the
kynge
hearde
thereof
,
he
was
wrothe
,
and
sente
foorthe
his
men
of
warre
,
and
destroyed
those
murtherers
,
and
brente
vppe
theyr
Cittie
.
But
when
the
kinge
hearde
thereof
.
Bu.
Here
the
ponishemente
whiche
shoulde
be
executed
vpon
the
vnthanckeful
and
murtherynge
Iewes
is
shewed
:
Ponishmente
of
ingratitude
and
therewith
is
also
declared
that
they
shoulde
be
oppressed
by
no
frowardenesse
,
which
shoulde
remayne
in
God
,
but
by
theyr
owne
insuperable
mallice
.
C.
Of
this
ponyshemente
onelye
oure
Euangeliste
Matthewe
makeeh
mention
:
because
in
Luke
there
is
no
mention
made
of
the
iniurye
doone
vnto
the
seruauntes
.
Bothe
of
them
saye
this
,
that
they
were
excluded
and
depryued
of
the
honoure
of
the
feaste
,
which
came
not
at
the
tyme
appoynted
.
Christ
therfore
doth
foreshewe
vnto
the
Iewes
their
destruction
,
because
they
had
oftentimes
reiected
the
grace
of
God
,
and
furiousely
rebelled
against
hym
,
And
brente
vppe
their
Cittie
.
C
,
This
was
broughte
to
passe
by
the
armie
of
the
Romaines
,
whiche
destroyed
Hierusalem
,
and
slewe
and
vtterlye
destroyed
aboue
a
leuen
hundred
thousand
men
:
and
then
they
burned
the
cittie
,
and
made
it
euen
with
the
grounde
.
Iere.
25
M.
Wee
muste
also
note
,
that
the
hoste
of
the
Romaynes
is
called
Goddes
hoste
.
Euen
so
the
kinge
of
Babilon
is
called
Goddes
seruaunte
,
as
we
maye
reade
in
the
prophesie
of
Ieremie
:
because
the
lorde
by
hym
chastened
his
people
.
So
the
lord
is
oftentimes
in
the
scripture
called
the
lord
of
hostes
.
C.
This
doctrine
also
belongeth
vnto
vs
for
the
lyke
ponishemente
that
Chryste
here
threateneth
to
the
Iewes
,
with
the
same
destruction
,
also
remayneth
to
all
wicked
personnes
whiche
violently
ryse
against
the
mynisters
of
the
Gospell
.
But
whosoeuer
they
be
that
are
so
carefull
for
earthly
thinges
,
that
they
regard
not
the
callinge
of
God
,
all
these
in
the
ende
shal
perishe
miserably
with
pining
hunger
.
Therefore
so
often
as
he
calleth
vs
,
lette
vs
be
prepared
and
readye
to
followe
.
Esay
.
55.
A.
Let
vs
seke
the
lord
while
he
maye
be
founde
,
let
vs
call
vpon
hym
while
he
is
nye
.
For
the
Lorde
will
not
alwayes
suffer
the
contempners
of
his
woorde
,
neyther
wyll
he
sleape
for
euer
,
but
wyll
at
the
lengthe
be
reuenged
of
ingratiude
.
8
Then
saide
he
to
his
seruauntes
:
the
mariage
in
dede
is
prepared
,
but
they
which
were
bidden
were
not
worthy
,
The
mariage
in
dede
is
prepared
.
Bu.
This
sentence
sheweth
,
that
the
vnbeleuynge
Iewes
perysshed
throughe
theyr
owne
faulte
,
For
beinge
called
,
they
wold
not
aunswere
:
they
beinge
bydden
,
refused
to
come
,
and
they
malyciously
despysed
the
grace
of
God
offered
vnto
them
:
therfore
they
made
them selues
vnworthy
of
celestial
benefytes
.
M.
Euen
as
Paule
also
casteth
them
in
the
teethe
,
sayinge
,
It
was
mete
that
the
kyngdome
of
God
shoulde
fyrste
be
preached
vnto
you
:
but
because
ye
put
the
same
from
you
,
Act.
13.
and
counte
your selues
vnworthye
of
euerlastynge
lyfe
:
beholde
,
wee
go
vnto
the
Gentiles
.
As
concernynge
those
that
were
vnworthy
,
reade
the
tenthe
chapter
goinge
before
.
9
Go
ye
therfore
out
into
the
hiewaies
:
and
as
many
as
ye
finde
bid
theim
to
the
mariage
.
Go
ye
therefore
out
.
M.
After
that
the
Iewes
despysed
the
Gospell
,
the
Apostelles
were
sente
to
the
Gentyles
.
For
God
in
any
wyse
woulde
haue
this
maryage
fulfylled
.
Wherefore
if
any
refuse
to
receyue
the
grace
of
God
,
he
doth
iustely
forsake
them
and
passe
to
other
.
Into
the
hye
waies
.
M.
That
is
to
saye
,
into
publike
and
common
places
,
where
passengers
and
straungers
vse
to
walke
:
As
if
hee
shoulde
haue
sayde
,
gette
you
forthe
to
all
foote
pathes
,
and
hiewayes
.
Get
you
out
into
the
whole
worlde
,
Mark●…
and
preache
the
Gospell
to
euery
creature
.
And
as
many
as
yefynde
.
C.
Here
the
callynge
of
the
Gentiles
is
described
,
whiche
maketh
the
Iewes
to
be
Gelouse
,
euen
as
it
is
sayde
in
the
Canticle
or
song
of
Moyses
:
They
haue
angered
me
with
that
whiche
is
no
God
,
and
prouoked
me
with
their
vanities
,
And
I
also
wyl
prouoke
them
with
those
which
are
no
people
.
Deut.
●…
I
wyll
anger
theim
with
a
foolishe
nation
.
Because
they
were
chosen
before
all
other
nations
,
they
immagined
and
perswaded
them selues
that
his
grace
was
tyed
vnto
them
,
and
that
hee
could
not
wante
theim
.
And
howe
prowdely
they
despysed
all
other
nations
,
it
is
wel
enoughe
knowne
.
Therefore
he
compareth
the
Gentiles
to
beggars
,
to
blynde
,
and
to
lame
men
.
A.
Accordinge
as
it
sayd
in
Luke
:
Luke
.
●…
Go
out
quickely
into
the
streetes
and
quarters
of
the
cittie
,
and
brynge
in
hither
the
poore
,
the
feble
,
and
the
lame
,
and
the
blynde
.
C.
He
saythe
that
these
are
called
oute
of
the
streetes
and
hye
wayes
,
as
straungers
and
vnknowen
men
:
notwithstandinge
in
the
meane
tyme
hee
affyrmethe
that
they
muste
be
putt
in
the
place
whiche
was
neglected
of
the
frendes
and
famyliar
sorte
.
And
so
he
plainly
expresseth
that
whiche
was
obscurelye
preached
of
the
Prophetes
.
And
truely
this
wickednes
of
the
Iewes
brought
to
passe
that
God
heaped
his
vengeaunce
vpon
them
,
●…
.
11.
and
cut
them
of
and
planted
the
wild
Oliue
braunches
into
the
true
Olyue
tree
:
and
they
beinge
banished
he
receyued
the
fylthye
and
polluted
Gentiles
into
his
house
.
Wherefore
if
he
did
not
then
spare
the
naturall
braunches
,
he
will
no
more
spare
vs
at
this
daye
but
will
shew
the
lyke
vengeance
vppon
vs
,
if
wee
answere
not
our
callinge
.
But
the
Supper
shal
not
be
loste
,
that
is
prepared
for
vs
:
For
if
we
come
not
God
wil
prepare
other
gestes
for
the
same
.
Bu.
He
shall
alwaies
finde
where
to
bestow
his
grace
:
Yea
,
and
he
shall
be
founde
true
in
his
promises
.
〈◊〉
Gospell
〈◊〉
general
〈◊〉
.
Byd
them
to
the
mariage
.
M.
This
is
that
generall
calling
by
the
which
,
through
the
externall
preachinge
of
the
worde
,
God
calleth
all
men
at
once
vnto
hym
.
A.
The
Euangeliste
Luke
addeth
that
the
seruaunt
made
aunswer
to
his
maister
saying
.
Lord
it
is
done
as
thou
hast
commanded
&
there
is
yet
roome
.
And
the
Lorde
said
to
the
seruaunte
:
Go
out
vnto
the
hye
wayes
and
hedges
and
compel
them
to
come
,
that
my
house
may
be
filled
.
By
the
which
wordes
our
Sauiour
Christ
declareth
that
God
will
rather
scrape
together
all
the
refuse
and
of
scouring
of
the
worlde
than
he
will
admit
suche
vnthankefull
personnes
hereafter
to
his
table
.
Notwithstandinge
he
dothe
seme
to
applye
it
to
the
maner
of
of
the
callyng
of
the
Gospel
:
because
the
grace
of
God
is
not
simplelye
sett
forthe
vnto
vs
,
but
with
doctrine
exhortations
are
adioyned
.
In
the
which
we
may
beholde
the
wonderfull
goodnes
of
God
,
who
when
he
seeth
vs
,
beinge
called
,
to
waxe
negligente
,
he
dothe
séeke
to
driue
awaye
oure
sluggishnes
:
and
that
,
not
only
by
exhortacion
,
but
also
by
threateninges
he
forceth
vs
to
come
vnto
hym
.
●…t
ca●…●…er
●…a●…●…e
the
〈◊〉
This
constrainte
therfore
is
spirituall
:
and
the
violence
by
the
whiche
the
seruants
of
Christe
do
constraine
their
auditory
to
come
to
the
feaste
of
the
Gospel
is
the
preachinge
of
the
lawe
,
and
the
declaringe
of
sinnes
,
whereby
it
commeth
to
passe
that
mens
consciences
beinge
terrefyed
with
the
feare
of
damnation
,
are
constrained
to
looke
for
the
true
saluation
in
Christe
.
So
Iohn
the
Baptist
foreced
his
hearers
to
repentance
,
that
is
,
to
seke
Christe
,
when
he
said
:
Nowe
is
the
axe
layed
vnto
the
roote
of
the
trée
.
Euery
trée
which
bringeth
not
forth
good
frute
is
hewen
downe
and
caste
into
the
fyer
.
Math.
3.
And
the
Apostell
Paule
writtyng
to
Timothe
sayth
thus
:
Preache
thou
the
worde
,
be
feruent
in
season
,
and
out
of
season
.
Improue
,
rebuke
,
exhorte
,
2.
Tim.
4.
with
all
longe
suffringe
and
doctrine
.
10.
And
the
seruauntes
wente
oute
into
the
hye
wayes
:
and
gathered
together
all
,
as
many
as
they
coulde
finde
,
both
good
and
bad
,
and
the
wedding
was
fornished
with
ghestes
.
Mar.
19.
And
the
seruantes
wente
.
A.
As
concerninge
the
sending
forth
of
the
Apostles
we
read
thus
.
And
they
wente
and
preached
euery
where
.
And
this
was
the
gathering
together
of
al
such
as
they
found
in
the
hye
wayes
.
Math.
13.
Both
good
and
bad
.
M.
That
is
,
they
gathered
without
respecte
of
persones
euery
one
,
refusinge
none
but
the
harde
harted
and
suche
as
were
scorners
.
Oure
Sauiour
Christe
here
semeth
to
speake
of
the
same
which
he
did
in
the
parable
of
the
tares
and
of
the
net
caste
into
the
Sea
.
E.
There
are
some
which
by
the
good
,
vnderstande
the
Iewes
(
who
euen
at
this
daye
thinke
themselues
the
good
)
and
by
the
euel
the
Gentils
:
and
that
Christe
spake
by
the
affection
of
the
Iewes
,
when
as
bothe
of
them
were
euell
.
But
he
speaketh
here
of
the
calling
of
the
Gentils
onely
:
&
before
of
the
calling
of
Iewes
.
And
the
wedding
was
fornished
with
ghestes
.
E.
To
come
vnto
the
mariage
,
is
to
receiue
the
Gospel
without
any
respecte
,
yea
though
all
men
do
despise
the
same
,
notwithstanding
to
geue
our
name
to
Christ
,
and
to
desire
to
be
counted
of
his
Church
.
But
this
profession
belongeth
also
to
hypocrites
:
And
therfore
it
followeth
.
11.
Then
the
king
came
in
to
see
the
ghests
,
and
when
he
spyed
there
a
man
which
had
not
on
a
wedding
garmente
,
he
sayde
vnto
him
:
Frend
howe
camest
thou
in
hither
not
hauinge
a
wedding
garment
?
And
he
was
euen
speacheles
.
Then
the
king
came
in
.
M.
Now
followeth
the
Iudgement
of
these
men
,
which
are
mingled
amonge
the
Christians
without
deserte
:
Iudgemente
of
hipocrits
.
not
as
Christians
in
déede
,
but
in
name
only
.
For
he
doth
not
here
nowe
caste
the
Iewes
in
the
téeth
with
their
wicked
contempte
of
the
grace
and
calling
of
God
:
but
he
forewarneth
them
which
shoulde
be
appointed
&
placed
in
their
roome
,
that
they
defyle
not
the
mariage
with
their
filthy
spots
,
seinge
that
God
had
voutchsafed
to
make
them
partakers
of
his
heauenly
table
.
Therefore
hitherto
he
hath
taughte
that
the
Iewes
must
be
depriued
of
a
singular
priuiledge
of
honor
,
by
reason
of
their
wicked
disdaine
and
contempte
,
and
that
there
should
be
called
out
of
the
Prophane
and
outcaste
Gentils
those
that
should
succede
them
.
But
now
he
declareth
that
suche
muste
be
banished
out
of
this
nomber
also
,
as
do
bring
reproch
vnto
the
Church
.
For
,
because
God
calleth
all
without
exception
by
the
Gospell
,
many
vncleane
and
filthye
persones
do
rushe
in
amonge
the
reste
:
who
,
although
they
haue
place
for
a
time
among
the
reste
,
yet
notwithstanding
at
the
length
when
God
doth
discerne
and
beholde
his
ghestes
,
they
are
cast
out
of
the
dores
&
punished
.
The
somme
of
this
place
is
that
not
all
whiche
once
enter
into
the
Churche
shal
be
partakers
of
euerlasting
life
,
but
such
onely
whiche
are
founde
to
haue
on
apparell
worthy
and
mete
for
the
heauenly
Pallace
.
M.
Therfore
it
is
not
sufficient
to
be
nombered
amonge
those
Christians
that
are
called
to
euerlastynge
life
:
But
the
hypocrites
shal
be
discerned
from
the
iust
,
&
the
wicked
shal
be
separated
from
the
good
.
It
is
a
most
certaine
signe
of
perdition
to
despise
the
profession
of
the
Christian
faythe
,
Righteousnes
.
consisteth
in
the
sinceritye
of
profession
.
and
it
is
necessarye
to
saluation
to
Imbrace
the
same
.
But
the
sincerite
and
trueth
therof
is
required
also
,
which
onely
pertaineth
to
the
electe
,
withoute
the
whiche
no
man
is
saued
,
althoughe
he
be
nombred
amonge
those
that
are
called
.
And
this
ingression
or
enterance
of
the
kyng
among
his
ghestes
:
The
general
Iudgement
.
of
the
which
there
is
mencion
made
here
,
shal
be
in
the
day
of
Iudgement
,
in
the
whiche
the
reprobate
shal
be
separated
from
the
electe
,
euen
as
Christ
himselfe
declareth
in
the
parable
of
the
tares
,
and
of
the
net
caste
into
the
the
Sea
.
Also
when
he
speaketh
of
the
goates
and
of
the
shepe
.
Which
had
not
on
a
wedding
gar
.
C.
Many
do
in
vaine
here
contende
about
the
wedding
garment
,
whether
it
be
faithe
,
or
a
holye
and
godly
lyfe
:
Math●…
Mat●…
seinge
that
faythe
can
neither
be
separated
from
good
works
,
neither
can
good
workes
procede
but
from
faith
.
But
the
only
meaning
of
our
Sauiour
Christe
was
this
,
that
we
are
called
of
the
Lord
vpon
this
condition
,
that
wee
shoulde
by
the
spirite
be
made
lyke
vnto
hym
,
and
therefore
that
we
might
continually
abide
in
his
house
we
muste
put
of
the
olde
man
with
all
his
pollucions
and
defiling
spottes
of
sinne
,
and
muste
frame
and
geue
oure selues
to
a
new
lyfe
,
that
our
apparel
may
answere
so
honorable
a
callinge
.
They
therefore
are
clothed
with
this
wedding
garmente
whiche
haue
put
on
the
Lord
Iesus
Christe
,
and
the
newe
man
,
Rom●…
Ephe●…
whiche
after
God
is
shapen
in
righteousnes
and
true
holines
.
And
as
the
weddinge
garmente
dothe
declare
the
minde
to
be
Ioyfull
affected
towardes
the
weddinge
dinner
,
&
to
reuerence
the
same
:
euenso
also
by
this
weddinge
garmente
there
is
required
,
that
the
ghestes
be
such
,
which
with
Ioye
,
with
reuerence
of
the
diuine
Maiestye
,
and
with
geuinge
of
thankes
shoulde
obtaine
and
enioye
the
heauenly
benefites
.
Frende
howe
camest
thou
in
.
A.
This
is
a
sharpe
reprehension
of
him
,
which
defyleth
to
honeste
a
table
of
the
father
with
his
filthines
.
And
he
was
euen
speachlesse
.
M.
Condemnation
here
procedethe
from
the
giltye
conscience
.
Euenso
shall
they
be
speachlesse
which
are
nowe
full
of
tonge
,
and
do
glorye
of
theire
fained
holynes
,
when
the
kinge
commeth
in
the
ende
of
the
worlde
.
13.
Then
saide
the
king
to
the
ministers
:
Take
and
binde
him
hande
and
foote
and
caste
him
into
vtter
darkenes
there
shal
be
weepinge
and
gnashing
of
teeth
.
Take
and
binde
him
hande
and
foote
A.
These
woordes
do
partaine
to
the
describinge
and
settinge
forth
the
punishment
of
the
reprobate
and
damned
.
C.
But
it
may
be
demanded
howe
it
was
mete
or
Iuste
that
the
begger
shoulde
be
so
greuously
punished
for
not
comming
with
his
weddinge
garmente
:
●…estion
.
as
thoughe
truelye
it
were
a
newe
and
vnwonted
thing
to
see
the
miserable
which
get
their
lyuing
by
begginge
by
the
hye
wayes
,
to
go
deformed
and
torne
with
vncomely
apparell
.
〈◊〉
.
16.
We
maye
aunswer
,
that
there
is
no
intreaty
here
,
how
or
whence
apparel
must
begotten
:
for
the
Lord
apparelleth
those
whome
he
calleth
whatsoeuer
they
bee
,
&
that
whereof
the
Prophete
Ezechiell
speaketh
is
fulfilled
in
all
things
,
seing
that
when
God
findeth
nothinge
in
vs
but
miserable
nakednes
,
and
filthy
vncleanenes
,
he
dothe
apparell
vs
with
excellent
and
costly
garmentes
.
For
wee
knowe
that
we
are
not
changed
into
the
Image
and
likenes
of
God
excepte
wee
put
on
Christe
.
For
Christe
dothe
not
affirme
that
miserable
men
whiche
bring
not
preciouse
apparell
out
of
their
cheste
,
shal
be
caste
out
:
but
they
whyche
are
founde
in
their
filthines
,
when
God
commeth
to
haue
an
ouersighte
&
triall
of
his
faith
.
And
caste
him
into
vtter
darkenes
.
For
this
matter
reade
the
eyght
chapter
going
before
.
14.
For
manye
are
called
but
fewe
are
chosen
.
Many
are
called
.
C.
This
conclusion
dothe
declare
that
fewe
are
chosen
although
many
are
called
.
Whereby
wee
gather
that
euery
particuler
member
of
this
parable
is
not
to
be
discussed
.
For
Christ
euen
nowe
affirmed
not
that
the
greater
parte
shoulde
be
caste
oute
,
but
he
maketh
mencion
of
one
man
onelye
:
and
here
wee
heare
that
a
fewe
of
a
great
nomber
shal
be
retained
.
And
truelye
when
as
at
this
daye
more
are
gathered
together
into
the
Churche
by
the
voyce
of
the
Gospell
,
than
there
were
in
tyme
paste
by
the
preachinge
of
the
lawe
,
yet
the
leaste
parte
do
approue
their
faythe
by
newnes
of
life
.
Wherefore
leste
we
shoulde
flatter
oure selues
with
a
vaine
tytell
of
faith
,
let
euery
man
seriouslye
examine
himselfe
,
that
in
the
firste
election
we
may
be
thoughte
mete
and
conuenient
ghestes
for
the
Lorde
.
For
(
as
the
Apostell
Paule
teacheth
)
there
are
many
kyndes
of
vessels
in
the
house
of
the
Lorde
:
2.
Tymo
2.
Therfore
let
euery
one
that
calleth
vppon
the
name
of
the
Lorde
departe
from
iniquityy
.
Three
kindes
of
callinge
.
M.
Therfore
Christ
speaketh
of
the
externall
and
generall
callinge
by
the
preachinge
of
the
Gospell
:
of
the
which
there
are
thrée
degrées
.
All
men
are
called
,
yea
,
euen
they
also
which
heare
not
:
they
which
come
,
and
are
dease
in
minde
are
also
called
.
The
seconde
sorte
enter
in
and
promise
that
they
wyll
serue
God
:
Neuertheles
their
owne
conscience
condemneth
them
,
Act.
8.
because
they
haue
not
the
true
roote
.
As
Symon
Magus
,
which
did
not
fayne
hymselfe
to
be
one
of
the
faithful
,
being
conuicted
in
his
conscience
by
the
trueth
of
the
Gospell
professed
the
same
:
but
hee
had
not
roote
,
as
Peter
casteth
him
in
the
teeth
.
Suche
are
they
truely
to
whome
the
Lorde
sendeth
his
holy
spirite
,
and
whome
for
a
time
only
he
illuminateth
:
but
at
the
lengthe
by
the
Iuste
deserte
of
their
ingratitude
he
forsaketh
them
&
striketh
them
with
greater
blindnes
.
The
thyrd
calling
is
special
and
of
great
efficacye
,
by
the
whiche
God
dothe
very
muche
aduance
the
electe
and
faythfull
onelye
,
when
that
by
the
inwarde
lightning
of
the
spirit
.
He
bringeth
to
passe
that
the
word
preached
abydeth
in
their
hartes
To
these
testimony
is
geuen
by
the
same
spirit
that
they
are
the
adopted
sonnes
of
GOD
.
Wee
can
not
Iudge
who
are
the
electe
and
who
are
,
the
reprobate
:
for
we
ought
to
leaue
this
Iudgement
vnto
God
.
A.
Notwithstandinge
by
signes
there
may
be
some
coniecture
had
:
Rashe
Iudgement
ought
to
be
auoided
.
but
we
muste
alwayes
beware
of
rashe
Iudgement
.
M.
Euerye
one
that
is
the
electe
and
chosen
of
God
,
is
fully
certifyed
in
hymselfe
of
his
calling
:
the
which
thing
we
may
dayly
beholde
,
For
many
are
broughte
into
the
Churche
whiche
afterwardes
fal
awaye
from
the
same
,
either
being
terrifyed
by
persecution
,
or
els
beinge
ouercome
,
with
some
other
temptation
.
Suche
truely
are
of
the
nomber
of
them
that
are
called
,
but
are
not
elected
:
For
hereby
oure
election
is
proued
,
Perseuerance
proued
our
election
.
if
we
perseuere
to
the
last
ende
.
C.
To
be
shorte
,
oure
Sauioure
Christe
by
this
place
teacheth
that
the
external
profession
of
faithe
profiteth
lytell
and
suffiseth
not
that
GOD
should
acknowlege
euery
one
for
his
son
which
seme
to
haue
obeyed
his
callyng
M.
And
the
name
of
election
doth
only
signifye
a
separation
:
because
the
electe
are
so
discerned
that
they
haue
a
peculiar
lot
,
as
we
sée
often
times
in
Iudges
.
Bu.
We
haue
harde
now
in
these
twoo
parables
that
the
Iewes
shal
be
greuously
punished
which
so
oftentimes
haue
reiected
God
their
caller
.
And
againe
that
the
Gentils
shal
not
be
spared
which
succede
and
come
into
the
place
of
the
reiected
Iewes
,
if
they
go
forwarde
in
hypocrisye
,
and
defile
their
Euangelical
profession
with
filthy
and
wickednes
.
Therfore
let
euery
on
of
vs
in
all
things
feare
the
Lorde
,
whiche
loueth
faith
and
righteousnes
,
&
hateth
hardnes
of
harte
,
and
wickednes
.
15.
Then
wente
the
Phariseys
,
and
toke
counsell
howe
they
mighte
tangle
him
in
his
wordes
.
Then
wente
the
Phariseys
and
toke
.
C.
When
the
Pharises
had
oftentimes
and
many
waies
sought
how
they
might
hurte
Christe
,
at
the
last
,
they
thoughte
this
ready
waye
,
and
excellente
meane
to
bringe
their
purpose
to
passe
,
if
they
might
deliuer
him
to
the
deputy
as
a
seditiouse
persone
,
&
an
inuentor
of
newe
thinges
.
As
concerning
tribute
,
there
was
at
that
time
(
as
we
may
see
in
an
other
place
)
greate
contencion
amonge
the
Iewes
.
For
when
the
Romanes
had
transported
to
them selues
the
tribute
whiche
God
in
the
lawe
of
Moses
commaunded
to
be
payed
vnto
him
the
Iewes
oftentimes
fretted
and
saide
that
it
was
very
vnmete
and
a
horrible
thinge
not
tollerable
,
that
Prophane
men
shoulde
rake
vnto
them selues
after
this
sorte
,
the
righte
which
pertained
vnto
God.
Moreouer
it
maye
be
,
that
seing
that
legall
appointing
of
tribute
,
was
a
witnes
vnto
them
of
their
adoption
,
they
thought
them selues
to
be
spoyled
of
their
dewe
honor
.
Nowe
the
more
poore
that
any
man
amonge
them
was
,
the
more
bolde
he
was
to
make
a
tumulte
.
The
Phariseys
therfore
deuise
this
snare
to
take
our
Sauiour
Christe
:
because
howe
so
euer
he
shoulde
aunswere
to
this
question
of
payinge
tribute
he
shoulde
(
as
they
thoughte
)
snare
hymselfe
:
if
he
shoulde
denye
tribute
to
be
payed
,
he
shoulde
be
gilty
of
sedition
:
but
and
if
he
should
confesse
it
to
be
dewe
by
right
,
then
shoulde
he
bee
counted
an
enemye
to
his
nation
and
a
betrayer
of
the
liberty
of
his
countreye
.
Ma●…
But
their
whole
intente
was
in
dede
to
drawe
awaye
the
people
from
hym
.
Luk●…
This
snare
the
Euangeliste
noteth
when
he
sayth
Howe
they
mighte
tangle
hym
in
his
wordes
.
B.
So
greate
was
their
blindenes
that
they
could
not
be
quiete
althoughe
they
had
tried
this
matter
so
often
before
in
vaine
.
To
intangle
or
intrap
one
in
his
woordes
is
to
propounde
a
doubtefull
or
daungerouse
question
,
out
of
the
which
a
man
hath
no
lesse
trouble
to
vnfolde
himselfe
,
than
out
of
a
snare
or
net
.
The
Euangeliste
Marke
hath
:
to
take
hym
in
his
woordes
.
And
so
hath
the
Euangeliste
Luke
also
.
16.
And
they
sente
oute
vnto
him
their
Disciples
,
with
Herodes
seruauntes
saying
:
maister
we
knowe
that
thou
arte
true
,
and
teachest
the
way
of
God
truelye
,
neyther
carest
thou
for
anye
man
,
for
thou
regardest
not
the
outward
apparence
of
men
.
And
they
sente
out
to
him
.
C.
Because
the
Phariseys
were
the
sworne
enemis
of
Christe
,
and
therefore
knewe
that
they
shoulde
be
suspected
,
they
suborned
and
craftely
set
forth
certaine
of
their
Disciples
.
B.
Of
whome
they
thoughte
hym
to
haue
no
knowledge
or
consideration
.
Luke
saith
,
that
they
sente
forth
spyes
,
whiche
shoulde
fayne
themselues
rightouse
men
:
that
is
which
shoulde
deceitfully
pretende
a
simple
affection
to
learn
that
whiche
is
true
.
For
the
fayninge
of
righteousnes
in
this
place
is
not
taken
generally
but
it
is
restrayned
to
the
presente
cause
excepte
they
had
borne
a
pretence
of
docillity
and
sincere
study
,
they
had
not
bene
admitted
.
With
Herodes
seruantes
.
M.
E.
He
calleth
those
Herodians
or
Herodes
seruauntes
whiche
defended
Cesars
cause
.
When
Iuda
began
now
to
be
tributary
to
the
Romanes
,
Kinge
Herode
the
sonne
of
Antipater
was
by
Augustus
Cesar
,
put
in
authority
to
gather
the
tribut
.
C
They
ioyne
therfore
vnto
themselues
the
Herodians
,
whiche
did
more
fauore
the
Empire
of
Rome
:
whereby
they
were
more
feete
to
accuse
.
But
this
is
worthy
to
be
noted
,
that
although
there
was
great
dissention
amonge
themselues
,
yet
notwithstanding
such
was
theire
hatred
against
Christ
,
〈◊〉
enemies
●…rist
al●…h
they
●…e
amog
●…elues
,
●…cy
a
ree●…
to
hu●…t
〈◊〉
.
that
they
could
conspire
in
one
againste
him
.
As
concerning
the
secte
of
the
Herodians
this
is
to
be
noted
.
Seinge
that
Herode
Antipas
was
only
halfe
a
Iewe
,
or
vnlyke
to
his
●…unceters
,
and
a
counterfeyte
professor
of
the
lawe
,
whosoeuer
woulde
exactly
and
in
euery
point
obserue
the
lawe
,
hym
they
condemned
with
their
impure
worship
&
counterfeite
holynes
:
for
he
had
flatterers
about
him
which
brought
in
a
cooller
to
his
false
and
peruerse
doctrine
.
So
that
beside
other
sectes
at
that
time
there
was
spronge
vp
a
courtelyke
religion
.
Master
.
M.
This
is
a
deceitfull
dissimulation
.
E.
They
are
not
ashamed
of
inconstancy
,
by
the
which
they
now
call
hym
master
,
whereas
before
,
they
blasphemed
him
sayinge
that
he
had
the
spirite
of
Beelzebub
.
A.
Euen
so
in
an
other
place
the
Phariseys
,
〈◊〉
.
12.
〈◊〉
●…
.
whiche
were
the
maisters
of
these
imbassators
,
saide
vnto
Christ
,
master
we
woulde
sée
a
signe
of
thée
.
And
againe
,
Maister
this
woman
was
taken
in
adultery
.
But
they
called
him
maister
whose
disciples
they
woulde
not
be
,
For
they
saide
vnto
that
begger
to
whome
Christe
restored
his
sighte
:
Be
thou
his
dissiple
,
for
wee
are
Moses
Disciples
.
Here
the
prouerbe
is
fullfilled
,
such
lyppes
suche
lettice
.
The
Phariseis
were
dissemblers
and
hypocrites
and
their
Disciples
follow
them
in
all
points
:
We
knowe
that
thou
art
true
.
C.
This
is
the
righteousnes
which
they
fayned
,
when
they
flatteringlye
submitted
themselues
vnto
Christe
,
as
thoughe
they
were
desyrouse
to
learne
,
and
not
onely
indewed
with
godlynes
,
but
also
throughly
persuaded
of
his
doctrine
.
For
if
they
had
spoken
without
dissimulation
,
this
was
the
true
and
right
waye
.
M.
They
praise
him
for
the
study
of
truth
,
because
he
was
frée
from
all
dissimulation
,
because
he
regarded
no
man
,
and
because
he
fayned
nothynge
.
And
teachest
the
waye
of
God
truely
.
By
these
wordes
they
declare
what
they
mente
when
they
said
,
thou
arte
true
,
that
is
to
saye
,
thou
teachest
faithfully
and
truely
the
will
of
God
,
and
that
which
is
acceptable
vnto
him
and
not
vnto
men
.
They
fayne
and
beare
a
shewe
as
though
they
soughte
God
,
and
that
they
were
not
of
the
Phariseis
minde
which
said
,
in
what
power
doest
thou
these
thinges
?
Math.
21.
but
rather
to
be
truelye
persuaded
of
the
doctrine
of
Christ
,
and
to
beleue
that
he
was
a
teacher
of
the
trueth
sente
of
God.
Neyther
carest
thou
for
any
man
.
As
if
they
should
haue
sayd
:
By
thy
dealing
with
our
Scribes
,
by
Priestes
,
and
elders
o
the
people
,
thou
hast
declared
,
&
throughly
persuaded
vs
,
that
thou
art
no
accepter
af
persons
,
and
that
thou
carest
for
no
man
,
neither
for
the
people
,
neither
for
the
nobles
and
Potentates
,
neyther
for
Cesar
,
nor
Herode
,
but
only
haste
regarde
vnto
God
.
Bu.
shewing
vnto
vs
with
greate
liberty
those
thinges
which
thou
knowest
to
be
acceptable
vnto
vs
.
C.
But
by
the
wordes
of
these
slye
and
subtill
deceiuers
,
a
difinition
of
a
true
&
faithful
teacher
,
such
a
one
as
thei
semed
to
persuade
them selues
that
Christ
was
,
may
be
gathered
.
They
saye
that
he
is
a
true
teacher
,
which
teacheth
the
waye
of
God
,
that
is
to
saye
,
A
true
teacher
.
which
is
a
true
interpretour
of
God
,
and
that
in
veritye
,
that
is
withoute
anye
corruption
.
The
waye
of
God
is
opposed
or
set
againste
the
inuencione
or
straunge
doctrines
of
men
:
and
trueth
against
ambition
,
couetousnes
,
and
other
wicked
affections
which
are
wont
to
vitiate
and
defile
the
pure
order
of
teachinge
.
Therfore
we
must
counte
him
a
true
teacher
whiche
thrusteth
not
in
the
inuencions
of
men
and
departeth
not
from
the
true
&
proper
sence
of
Gods
worde
:
but
doth
as
it
were
dispence
and
deliuer
that
with
his
handes
whiche
he
hath
receyued
at
the
mouth
of
God
.
Furthermore
he
applieth
his
doctrine
by
a
singuler
study
of
edifiynge
to
the
proffite
and
saluation
of
the
people
,
and
he
falcefieth
not
the
same
by
any
tradition
.
As
touching
that
which
pertaineth
to
this
latter
sence
,
the
Apostel
Paule
when
he
saithe
that
he
dothe
not
choppe
and
chaunge
the
woorde
of
God
,
2.
Cor.
2
he
meaneth
that
he
is
not
like
vnto
those
which
eyther
beinge
couetouse
,
ambiciouse
,
or
inconstante
do
falsefy
and
corrupte
the
purity
of
doctrine
.
So
that
he
compareth
them
to
choppers
and
changers
or
mingelers
of
wine
,
because
they
do
depraue
and
viciate
the
pure
and
right
vse
of
Gods
worde
.
This
is
also
worthy
to
be
noted
which
these
hypocrites
doe
adde
,
saying
that
Christe
doth
rightly
&
truelye
teache
,
because
he
regarded
not
the
persons
of
men
.
Galathi.
1.
For
there
is
nothyng
that
doth
more
withdrawe
the
teachers
from
the
faithfull
and
perfecte
dispensation
of
Godes
woorde
,
than
the
regarde
and
respecte
of
persons
.
For
it
is
impossible
that
he
should
addict
&
wholie
geue
himselfe
to
serue
and
please
God
,
which
seketh
to
please
men
.
It
cannot
be
denied
truelye
but
that
we
ought
to
haue
a
certaine
care
and
regard
of
men
:
yet
not
so
that
wee
shoulde
seke
to
wine
their
fauore
by
flattery
.
To
conclude
,
let
all
acceptation
and
respecte
of
persons
cease
that
wee
may
be
perfecte
,
Deut.
1.
Deut.
16.
I
meane
such
regard
and
respecte
as
dothe
obscure
and
darken
the
true
lighte
,
and
doth
peruerte
and
ouerthrowe
true
iudgement
euen
as
God
doth
often
tymes
inculcate
in
the
lawe
,
Iohn
7.
and
experience
sheweth
the
same
.
Therfore
Christe
doth
compare
together
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
respecte
of
personnes
,
and
true
iudgemente
,
in
the
seuenth
of
Iohn
.
C.
And
the
person
is
taken
,
for
euery
consideration
,
which
is
beside
the
cause
and
matter
:
as
kinred
,
riches
,
commendacions
of
men
,
age
,
forme
or
comelines
,
&
whatsoeuer
winneth
fauour
towardes
men
.
For
if
in
iudgemtnt
we
discerne
betwene
a
good
man
and
an
euell
man
,
we
haue
not
respecte
vnto
the
persone
,
but
to
the
matter
and
cause
it selfe
.
17.
Tell
vs
therefore
how
thinkest
thou
Is
it
lawfull
that
tribute
be
geuen
to
Cesar
or
not
?
Howe
thinkest
thou
.
A.
The
hypocritical
Disciples
of
the
Phariseys
those
hypocrites
beginning
after
this
maner
do
at
length
propound
the
question
to
Christ
.
Is
it
lawfull
that
tribute
be
geuen
to
Cesar
or
not
?
M.
This
deceite
hath
not
one
snare
alone
but
two
.
It
was
great
daunger
to
be
silente
,
for
so
he
should
haue
semed
to
haue
regard
to
the
persones
of
men
,
and
to
be
stayed
&
helde
with
humaine
feare
,
and
so
to
hyde
the
trueth
in
a
matter
of
so
great
waighte
.
Againe
to
answere
it
was
dangerouse
:
for
they
thoughte
that
he
woulde
either
saye
that
tribute
ought
to
be
geuen
to
Cesar
&
so
incurre
the
hatred
of
the
people
,
that
they
might
afterwarde
with
lesse
feare
of
the
people
kill
hym
:
or
els
that
he
would
denye
tribute
to
be
geuen
to
Cesar
,
&
so
mighte
fall
as
a
seditiouse
persone
into
the
hands
of
Cesars
power
:
And
this
is
that
which
Luke
saith
:
They
watched
him
&
sente
forth
spyes
,
which
should
faine
themselues
righteouse
men
to
take
him
in
his
words
and
to
deliuer
him
vnto
the
power
and
authority
of
the
deputy
,
to
the
ende
they
might
put
him
to
death
,
as
a
traitor
and
seditiouse
persone
,
the
matter
nothynge
appartaining
to
the
Phariseis
.
For
how
dangerouse
a
matter
it
was
openlye
to
denye
tribute
to
bee
geuen
to
Cesar
,
Theudas
and
Iudas
,
taughte
by
theyr
example
of
whome
wee
maye
reade
in
the
actes
of
the
Apostels
and
in
Iosephus
.
aso
.
Marke
addeth
that
they
sayde
,
shall
wee
geue
or
shall
we
not
geue
?
18.
But
Iesus
perceiuinge
their
wickednes
said
:
why
tempte
ye
me
ye
hypocrites
?
But
Iesus
perceiuing
.
E.
Not
onely
their
wickednes
and
malice
,
but
also
their
subtilty
,
as
saith
the
Euangeliste
Luke
.
C.
These
hypocrites
semed
as
though
they
had
been
after
the
beste
maner
desirouse
to
learne
.
Howe
then
doth
our
Sauiour
Christe
knowe
what
they
were
,
but
onely
because
his
sprite
was
the
searcher
of
the
harte
.
For
he
did
was
the
searcher
of
the
harte
.
For
he
did
not
espie
and
finde
oute
their
crafty
and
double
dealing
by
humane
coniecture
,
but
because
he
was
God
he
pearced
euen
to
the
hartes
of
them
:
in
so
much
that
they
couered
themselues
in
vaine
with
flattery
&
the
cloake
of
rigeteousnes
.
Therefore
before
he
answered
them
,
he
made
a
plaine
declaration
of
his
diuinity
,
detecting
,
&
reuealing
their
secret
malice
and
spighte
.
Nowe
seing
the
like
sleightes
&
deceits
are
daily
set
&
layed
for
vs
of
the
wicked
to
intrap
vs
,
&
seing
their
malice
lieth
secret
&
hidden
from
vs
,
let
vs
praie
vnto
god
,
that
he
will
instructe
&
arme
vs
with
the
spirit
of
discretion
,
and
geue
vnto
vs
fréelye
that
which
he
had
by
nature
and
his
owne
proper
righte
.
And
howe
necessary
this
wisedome
&
discretion
is
for
vs
,
it
is
hereby
euident
,
that
if
we
do
not
take
hede
of
the
snares
of
the
wicked
,
we
shall
make
the
doctrine
of
God
to
be
subiecte
to
their
reproches
.
Why
tēpteye
me
ye
hypocrites
.
Bu.
He
plainlye
declareth
that
he
dothe
vnderstande
their
craftes
and
deceites
.
M.
As
if
he
should
haue
saide
:
It
is
not
the
part
of
a
good
man
to
deceiue
,
&
to
demaunde
any
thing
,
to
the
ende
he
might
tempte
,
&
laye
a
snare
to
destroye
.
He
calleth
them
hipocrites
,
that
is
to
saye
dissemblers
.
For
they
fained
themselues
to
be
iuste
,
&
for
that
cause
to
desyer
to
knowe
the
trueth
and
the
wil
of
God
,
when
as
in
dede
they
soughte
for
none
of
this
with
all
their
hart
,
but
far
otherwise
.
But
they
did
verye
well
ressemble
their
maisters
the
Scribes
&
Phariseis
.
First
of
al
therfore
we
muste
here
learne
to
preuente
suche
false
deceyuers
,
by
bewrayring
&
publishing
their
hypocrisie
(
if
it
maye
be
)
and
then
afterwarde
they
shal
be
able
to
doe
the
lesse
harme
.
19.
Shewe
me
the
tribute
money
.
And
they
toke
hym
a
peny
.
Shewe
me
the
tribute
money
.
C.
To
the
ende
oure
Sauiour
mighte
declare
that
he
was
not
deceiued
by
their
deceauable
flattery
he
so
tempered
his
answer
by
his
wonderful
wisedom
that
he
endangered
him selfe
to
nether
part
.
In
that
he
commandeth
them
to
shew
him
the
tribute
money
,
although
it
seme
not
at
the
first
sight
of
any
greate
waight
,
notwitstanding
it
is
sufficient
to
louse
and
breake
the
snares
which
they
laied
for
him
For
by
this
part
was
expressed
vnto
them
a
confession
of
subiection
:
the
Christ
might
not
be
constrayned
to
commande
vnto
them
anye
newe
thinge
.
The
moneye
was
coyned
&
stamped
with
the
picture
of
Cesar
:
therfore
the
authority
of
the
Romane
empire
was
by
general
&
common
vse
allowed
&
receiued
:
whereby
it
was
euident
that
the
Iewes
them selues
had
al
ready
by
their
owne
accorde
put
a
law
or
yoke
vpon
their
own
necke
of
paying
tribute
,
because
they
had
granted
the
power
of
the
sworde
to
the
Romans
.
And
they
broughte
to
him
a
peny
.
Bu.
This
penny
was
a
kinde
of
Romane
coine
,
of
the
which
we
haue
spoken
in
the
20
chap.
going
before
.
It
was
the
maner
&
custome
of
the
Romanes
when
they
had
vanquished
&
ouercome
the
Gentils
,
to
make
them
tributary
in
siluer
,
Plinius
lib.
.33
.
chap.
3.
not
in
gold
,
as
writteth
Plini
.
This
penny
was
paide
by
euery
one
of
the
Iewes
to
the
Romanes
yerely
for
tribute
As
concerninge
the
whiche
matter
reade
the
seuentene
chapter
going
before
.
20.
And
he
said
ynto
them
:
Whose
is
this
image
and
superscription
.
Whose
is
this
Image
.
M.
He
doth
not
simplely
answer
that
they
must
geue
vnto
Cesar
those
things
that
are
Cesars
,
but
first
of
al
he
demandeth
a
question
,
to
the
ende
he
might
force
them
to
answer
that
which
pertained
to
the
purpose
.
Bu.
Therfore
euen
as
when
he
was
asked
by
what
authority
he
taught
he
so
tempered
his
answer
by
the
question
opposed
,
Math.
21.
that
if
they
would
haue
confessed
the
trueth
,
they
themselues
had
aptlye
&
truly
answered
to
their
owne
question
:
euen
so
in
this
place
also
desiring
to
haue
the
tribute
money
geuen
vnto
him
,
&
demanding
whose
the
Image
&
inscription
of
the
penny
was
,
he
maketh
them
of
force
to
absolue
the
question
them selues
.
M.
So
that
he
was
not
ignorante
what
he
demanded
,
but
because
he
had
to
doe
with
those
which
wente
about
to
catche
him
in
his
woordes
,
he
therfore
maketh
their
owne
wordes
to
catche
themselues
.
21.
They
said
vnto
him
Cesars
.
Then
saide
he
vnto
them
geue
therfore
vnto
Cesar
,
the
thinges
which
are
Cesars
:
and
vnto
God
those
thinges
that
are
Gods.
They
sayde
vnto
hym
Cesars
.
Bu.
The
Emperours
of
Rome
were
wonte
to
titell
and
writte
them selues
vpon
their
coine
and
money
Parthians
,
Asians
,
and
Syrians
,
and
such
like
,
of
the
Gentiles
which
they
had
subdued
This
penny
therfore
had
the
image
of
Augustus
,
or
els
of
Tiberius
Cesar
,
and
peraduenture
the
inscription
contayning
muche
of
the
Empire
of
Cesar
,
ouer
the
Iewes
,
the
which
was
sufficient
to
confounde
them
&
their
subtility
.
Geue
therfore
vnto
Cesar
.
C.
Our
Sauiour
Christe
here
declareth
that
seing
the
subiection
of
the
whole
nation
is
plainly
published
by
the
money
,
they
ought
not
of
their
parte
to
striue
:
as
if
he
shoulde
haue
saide
:
if
it
seme
an
absurde
thing
vnto
you
to
paye
tribut
then
be
ye
not
subiecte
to
the
Romanes
.
But
truely
the
money
which
goeth
amongest
you
from
man
to
man
,
doth
testifye
that
Cesar
hath
the
gouernment
of
you
,
that
by
youre
secrete
approbation
and
likening
also
,
the
libertie
,
which
ye
pretend
,
perished
and
decaye
.
But
the
aunswere
of
Christ
is
not
so
indifferent
but
that
it
containeth
a
full
and
sufficient
doctrine
as
concerning
the
question
propounded
.
For
there
is
here
put
a
plaine
and
euident
distinction
betwene
spiritual
&
polliticall
gouernement
to
the
ende
wee
might
knowe
that
the
external
subiection
doth
hinder
nothing
at
all
,
whereby
our
conscience
mighte
be
at
the
lesse
libertye
before
God
.
For
Christe
wente
aboute
to
confute
their
error
,
whiche
thought
that
they
were
not
the
people
of
God
,
excepte
they
were
frée
from
all
subiection
of
humane
power
.
Euen
as
in
this
parte
.
the
Apostell
Paule
diligently
endeuoureth
himselfe
,
least
the
Romanes
should
thinke
that
they
serued
the
onelye
God
the
lesse
,
if
they
obeyed
humane
lawes
,
if
they
payed
tribute
,
and
were
subiecte
to
other
burthens
.
Rom.
3.
To
be
shorte
he
pronounceth
that
the
law
of
God
is
not
violated
and
that
his
worship
is
not
hurte
if
the
Iewes
in
respecte
of
externall
pollicy
and
pollitike
gouernment
obeyed
the
Romanes
.
Bu.
And
he
also
sheweth
that
they
are
made
subiecte
to
the
Romanes
by
the
wyll
of
God
when
he
commaundeth
them
to
geue
vnto
Cesar
those
things
that
belonge
vnto
Cesar
.
As
if
he
should
saye
,
Cesar
is
your
Kinge
,
paye
therefore
vnto
youre
Kinge
the
rightes
that
belonge
vnto
a
Kynge
.
C.
Moreouer
he
semeth
to
touche
their
hypocrisye
,
because
they
carelesly
suffered
the
worship
of
God
in
many
thynges
to
bee
violated
,
yea
because
they
did
wickedly
defraude
God
of
his
power
,
onelye
bearing
a
shewe
of
greate
zeale
in
a
matter
of
no
wayght
:
as
if
he
had
sayd
,
You
take
greate
care
of
tribute
to
be
payed
to
the
Romanes
,
leaste
that
God
should
loose
any
parte
of
his
honor
.
But
truely
ye
ought
rather
to
séeke
that
ye
geue
the
honor
and
worship
vnto
God
which
he
requireth
of
you
,
and
in
the
meane
season
geue
ye
that
vnto
men
which
belongeth
vnto
men
:
and
vnto
God
the
thinges
that
belonge
vnto
God.
M.
Here
also
wee
do
see
howe
farre
wee
oughte
to
obeye
magistrates
,
How●…
trates●…
to
be
〈◊〉
and
howe
wee
muste
make
a
difference
betwene
God
and
Cesar
.
For
although
he
be
the
minister
of
GOD
yet
notwithstandinge
it
is
one
maner
of
thinge
that
belongeth
vnto
God
,
and
an
other
maner
of
thinge
that
belongeth
vnto
him
.
C.
This
partition
truelye
doth
not
seme
to
agree
:
because
in
speakinge
properly
,
when
we
do
oure
duety
vnto
men
,
we
do
also
oure
duety
towardes
God.
But
Christe
applying
his
wordes
to
the
capascity
of
the
people
,
thought
it
sufficiente
to
make
a
difference
betwene
the
spirituall
kingdome
of
God
,
and
pollitique
order
,
and
the
state
of
this
presente
lyfe
.
Wherefore
this
difference
must
be
had
,
that
seinge
the
Lorde
wil
be
the
only
ruler
and
lawmaker
to
gouern
the
soules
of
men
,
we
must
not
seke
for
a
rule
of
worshipping
him
from
any
other
thing
.
than
from
his
worde
&
we
must
abide
in
the
only
&
pure
worship
which
he
hath
there
prescribed
,
&
that
the
power
of
the
swerde
,
lawes
&
iudgements
,
do
hinder
nothing
at
all
,
but
that
the
worship
of
God
maye
remaine
whole
and
sounde
amongest
vs
.
M.
Therfore
that
whiche
partaineth
to
the
earth
belongeth
as
righte
vnto
Cesar
,
and
that
which
pertaineth
to
religion
belongeth
vnto
God
.
In
earth
wee
haue
the
image
of
Cesar
in
money
,
which
teacheth
what
we
owe
vnto
Cesar
.
Againe
in
our
minde
we
beare
the
seale
of
Christ
&
of
the
holy
ghost
,
Cesar
muste
haue
his
dew
and
God
his
●…ighte
.
beinge
sealed
by
baptisme
,
and
ingraued
also
by
the
name
of
Christ
:
whereby
wee
are
taughte
what
we
owe
vnto
god
.
God
doth
not
commande
vs
to
withholde
from
Cesar
those
things
that
are
dewe
to
Cesar
:
it
were
amost
wicked
&
vngodly
acte
if
Cesar
woulde
not
suffer
those
thinges
to
be
geuen
to
God
which
are
dewe
vnto
him
,
but
take
them
to
him selfe
.
C
Nowe
this
doctrine
may
serue
for
a
general
admonition
,
that
euery
man
accordinge
to
his
calling
may
geue
that
deuty
which
is
dewe
to
all
men
,
as
the
children
honor
to
their
parents
,
seruants
submission
to
their
masters
,
subiectes
obedience
to
the
hyer
powers
,
that
all
men
may
liue
according
to
the
rule
of
charity
,
and
that
God
may
haue
that
which
belongeth
vnto
him
.
Therfore
the
somme
of
this
place
is
,
because
they
are
rebells
vnto
God
which
despise
pollitique
order
&
gouernment
we
muste
note
that
obedience
towardes
princes
&
magistrates
is
ioyned
with
the
worship
and
feare
of
God
,
but
againe
,
if
princes
vsurpe
vnto
them selues
the
righte
which
belongeth
vnto
God
,
we
must
not
obey
them
,
but
submit
our
neckes
rather
to
the
blocke
.
Bu.
Wherefore
if
a
heathen
&
wicked
magistrate
must
not
be
resisted
muche
lesse
ought
we
to
resist
a
godly
&
Christian
magistrate
.
Subiectes
〈◊〉
obeye
〈◊〉
prince
.
Let
therefore
all
wicked
Anabaptistes
take
héede
,
●…baptistes
〈◊〉
politike
●●●●ement
.
&
al
such
also
which
ouerthrowe
pollitike
gouernment
,
what
they
teache
and
go
about
.
22.
When
they
had
heard
these
words
,
they
merueiled
and
lefte
him
,
and
wente
their
waye
.
When
they
had
heard
these
wordes
they
merueiled
.
B.
The
enemies
of
the
trueth
do
here
merueyle
at
the
great
wisedome
and
experience
of
Christ
,
but
they
are
nothing
at
all
moued
,
to
tourne
themselues
vnto
God
by
faith
.
And
lefte
hym
,
and
went
their
waye
.
C
Here
also
it
appereth
howe
God
doth
frustrate
&
bring
to
naughte
the
wicked
practises
and
deuises
of
his
enemis
:
neither
doth
he
onelye
deceiue
their
expectation
and
hope
,
but
dothe
also
geue
them
the
repulse
with
shame
.
It
commeth
to
passe
some
times
that
the
wicked
,
althoughe
they
be
ouercome
,
yet
notwithstanding
they
ceasse
not
to
make
exclamation
:
but
althoughe
their
wantonnes
bee
vnbrideled
whiche
resiste
the
worde
of
God
,
yet
for
all
that
,
God
hath
so
many
victories
in
his
hand
,
that
he
will
triumphe
ouer
them
,
and
ouer
Sathan
their
heade
also
.
But
in
this
answer
,
Christe
goeth
about
specially
to
manifest
and
set
forthe
his
glory
,
when
he
constrained
his
enemis
to
departe
with
ignominy
&
shame
.
A.
Let
vs
therfore
acknowledge
this
sentence
of
Solomon
to
bee
moste
true
when
he
saith
:
There
is
no
wisdome
,
Prouerb
.
21.
nor
prudence
,
nor
counsel
against
the
Lord
,
23.
The
same
daye
came
to
him
the
Saduceis
(
which
saye
that
there
is
no
resurrection
)
and
asked
him
sayinge
.
The
same
daye
came
to
him
.
C.
Wee
do
see
here
,
how
Sathan
gathereth
together
al
the
wicked
whiche
els
are
at
contencion
among
themselues
,
to
resist
the
trueth
of
God
.
For
although
there
were
dedly
disagréement
betwene
these
two
sectes
,
yet
notwithstanding
they
conspire
together
against
Christ
,
that
it
might
not
displease
the
Pharises
to
haue
their
doctrine
resisted
in
the
persone
of
Christ
.
Euenso
at
this
daye
we
sée
all
the
armys
of
Sathan
,
although
at
all
other
times
they
be
one
contrary
to
an
other
,
yet
notwithstanding
to
arise
on
euery
syde
against
Christ
.
And
the
Papistes
also
do
burne
with
such
mortal
hatred
against
Christ
&
his
Gospell
,
Papistes
ioyne
themselues
with
heretiques
to
destroye
the
Gospell
.
that
they
wil
willingly
suffer
Libertines
,
Epicures
,
&
such
kinde
of
monstrouse
Heretiques
,
so
that
to
destroye
the
Gospell
they
may
vse
their
helpes
To
be
shorte
we
sée
that
they
wente
out
on
euery
side
such
as
sought
to
bende
their
force
against
Christ
:
&
they
did
this
,
because
euery
one
of
the
hated
the
lighte
of
sounde
&
perfecte
doctrine
.
But
the
Saduces
propounde
a
question
vnto
Christ
,
that
by
the
shewe
of
absurdity
thei
might
either
make
him
partaker
of
the
error
.
or
els
that
if
he
did
disagrée
,
they
might
defame
him
,
&
make
him
a
mocking
stocke
among
the
rude
&
vnlearned
multitude
.
And
it
may
be
(
truly
)
that
they
were
wonte
with
the
same
cauill
to
vexe
and
moleste
the
Pharises
,
but
nowe
they
laye
the
same
grinne
or
snare
for
Christe
.
M
After
therfore
that
the
Phariseys
had
done
nothinge
againste
Christe
,
the
Saduces
come
to
assaye
if
they
coulde
bring
that
to
passe
which
the
Scribes
and
Phariseis
before
them
had
sought
for
.
Which
say
that
there
is
no
resurrection
.
A.
As
concerning
this
secte
of
Saduces
reade
the
chapter
going
before
.
C.
But
the
Euangeliste
Luke
witnesseth
that
they
denyed
not
onely
the
last
resurrection
of
the
fleshe
,
but
the
immortalitye
also
of
the
soule
.
And
certainly
if
the
doctrine
of
the
Scripture
be
wel
wayed
,
the
lyfe
of
the
soule
without
the
hope
of
resurrection
is
but
a
mere
dreame
.
God
dothe
not
so
pronounce
the
soules
to
be
frée
from
death
,
Act.
3.
as
thoughe
alredye
they
were
in
possession
of
the
presente
glorye
and
beatitude
:
but
he
suspendeth
theyr
hope
vntill
the
last
daye
.
We
graunte
truely
that
the
Philosophers
,
to
whome
the
resurrection
of
the
fleshe
was
vnknowne
,
disputed
muche
about
the
immortal
essence
of
the
soule
,
but
they
speake
,
so
rashly
and
vnaduisedly
of
the
state
of
the
lyfe
to
come
,
that
their
writtings
are
of
no
waighte
.
But
seinge
the
holy
scripture
doth
declare
that
the
spiritual
life
doth
depende
vpon
the
hope
of
the
resurrection
,
and
that
the
soules
being
dissolued
from
the
bodies
do
thyther
departe
:
whosoeuer
taketh
away
the
resurrection
,
he
doth
also
spoile
the
soules
of
immortallity
.
Moreouer
hereby
we
maye
perceaue
the
horrible
confusion
of
the
Iewish
Church
,
in
that
the
chefe
heades
and
professors
of
religion
toke
awaye
the
hope
of
the
life
to
come
,
that
men
after
the
death
of
the
bodye
differ
nothinge
from
brute
beasts
.
They
did
not
for
al
this
deny
but
the
men
ought
to
liue
iustly
&
godly
:
neither
were
they
so
prophane
and
heathenishe
,
that
they
accounted
the
worship
of
God
to
be
prophane
&
superfluouse
:
but
they
rather
affirmed
that
God
was
the
iudge
of
the
whole
worlde
,
and
that
humane
things
were
gouerned
by
his
power
:
but
seinge
they
did
restraine
as
well
the
rewarde
of
the
godlye
,
as
the
condigne
punishmentes
dewe
to
the
wicked
,
althoughe
they
had
sayde
trueth
,
that
euerye
man
nowe
in
this
life
is
delte
with
all
accordinge
to
vs
desert
,
yet
notwithstanding
this
was
to
preposterouse
and
out
of
order
,
to
include
the
promises
of
God
into
so
straight
boundes
.
Nowe
experience
dothe
declare
euidentlye
that
there
dulnes
and
incensiblenes
was
to
grosse
,
seing
that
it
is
manifest
that
the
reward
which
is
layed
vp
in
store
for
the
godly
is
suspended
vntil
the
life
to
come
,
&
that
the
wicked
haue
not
their
punishment
in
this
life
.
To
conclude
,
there
is
nothing
to
be
imagined
more
absurde
than
this
error
,
the
men
,
being
created
after
the
Image
&
likenes
of
God
,
should
be
extinguished
&
cleane
put
out
by
death
euen
as
the
brute
beastes
.
But
how
filthye
monstrouse
was
this
opinion
when
as
ther
was
no
nacion
whether
they
were
heathenish
or
prophane
Idolaters
,
or
wrapped
in
blind
ignorance
,
which
had
not
some
hope
of
the
life
to
come
,
whereas
this
séede
of
godlines
was
quight
abolished
among
the
Iewes
being
the
peculiar
people
of
god
.
But
first
of
al
this
there
reward
was
iust
whiche
diuided
the
Churche
of
God
into
sectes
:
Moreouer
by
this
meanes
God
was
reuenged
of
the
wicked
contempte
of
his
doctrine
.
24.
Maister
:
Moses
said
,
that
if
a
man
die
hauinge
no
child
his
brother
shoulde
mary
his
wife
,
and
raise
vp
seede
vnto
his
brother
.
Master
,
Moses
sayde
.
A.
By
the
same
subtility
&
deceite
they
cal
Christ
master
,
which
the
Disciples
of
the
Phariseis
&
Herodians
vsed
before
.
All
these
made
a
ieste
and
mocke
at
the
doctrine
of
Christ
,
yet
notwithstanding
they
fayned
them selues
to
be
very
desyrouse
to
learne
.
C.
The
Saduces
do
here
propounde
a
question
vnto
Christe
that
by
the
shew
of
absurdity
they
might
n
the
doctrine
of
the
resurrection
.
That
yf
a
man
dye
hauing
no
children
.
C.
Seing
that
it
was
sufficient
to
propound
the
matter
without
any
circonstance
,
why
do
they
begin
after
this
maner
?
Surely
thei
do
craftly
alleage
for
themselues
the
name
of
Moses
to
the
ende
they
mighte
●…roue
those
mariages
to
be
lawful
which
were
contracted
not
by
the
will
and
pleasure
of
men
,
but
by
the
commaundement
and
ordinaunce
of
GOD
himselfe
.
For
it
was
necessary
that
he
should
agrée
with
hymselfe
.
Therefore
the
snare
whiche
they
layed
for
hym
was
suche
,
if
God
shall
gather
in
tyme
to
come
the
faythfull
into
his
Kyngdome
he
will
also
restore
vnto
them
that
which
he
gaue
vnto
them
in
the
worlde
:
What
shall
then
become
of
the
woman
whiche
God
gaue
vnto
seuen
men
?
After
this
maner
al
wicked
ones
and
heretiques
do
calumniate
and
quarell
to
the
ende
they
might
depraue
the
true
doctrine
of
Godlines
,
and
make
the
seruauntes
of
Christ
ashamed
:
yea
the
Papistes
are
let
by
no
shame
openlye
to
ieste
at
God
and
his
worde
,
when
they
go
about
to
intangle
vs
.
●…itus
.
1.
Therfore
the
Apostell
Paule
not
without
cause
woulde
haue
the
teacher
sufficiently
appointed
with
weapons
by
the
which
he
may
repel
and
put
to
flight
the
aduersaris
of
the
trueth
.
As
touchinge
the
lawe
by
the
which
God
commanded
that
the
kinsmen
should
succede
the
deade
in
matrimony
,
whiche
were
nexte
of
bloud
,
if
the
firste
departed
without
children
,
this
was
the
reason
,
that
the
woman
which
maried
into
any
stocke
or
kinred
,
shoulde
thereby
receyue
sede
.
But
and
if
children
were
brought
forth
in
the
firste
state
of
wedlocke
,
it
was
incestiouse
wedlocke
whiche
was
betwene
the
degrées
forbidden
by
the
law
His
brother
shoulde
mary
his
wise
.
M.
In
the
name
of
brother
other
degrees
also
more
nere
are
contayned
,
as
the
cosyne
germanes
and
suche
lyke
of
the
same
kynred
.
And
rayse
vp
sede
vnto
his
brother
.
B.
This
law
was
made
as
all
other
pollitique
lawes
were
,
for
publique
tranquillitys
sake
,
the
which
was
not
a
littel
established
,
if
the
inheritances
abode
with
oute
mixture
,
and
euery
stocke
&
kinred
possessed
his
owne
inheritance
.
Wherefore
,
the
Lorde
did
diligently
prouide
as
well
by
other
lawes
as
by
this
(
whiche
the
Saduces
obiected
)
for
the
continuance
and
perpetuity
of
stockes
and
kinredes
,
and
for
the
lawfull
succession
of
inheritances
,
th
t
one
brother
being
dead
without
sede
,
the
other
brother
by
maryinge
his
wife
should
go
about
to
stirre
vp
his
posterity
,
and
should
make
the
firste
begotten
sonne
of
his
brothers
wife
to
possesse
the
name
and
inheritance
,
euen
as
thoughe
he
were
adopted
to
the
deade
brother
.
25.
There
were
with
vs
seuen
brethren
,
and
the
firste
maried
a
wyfe
and
disceassed
withoute
issue
,
and
lefte
his
26.
wyfe
to
hir
brother
:
Lykewise
the
second
and
the
third
,
vnto
the
se
-
27.
uenth
:
Last
of
all
the
woman
dyed
also
.
A.
This
example
they
bring
in
to
make
their
minde
and
meaninge
more
playne
and
euidente
,
being
agreable
to
the
law
.
28.
Therfore
in
the
resurrection
,
whose
wyfe
shall
she
be
of
the
seuen
?
For
they
all
had
her
.
Therfore
in
the
resurrection
.
M.
That
is
to
saye
,
in
the
euerlastinge
lyfe
to
come
,
whiche
we
shall
enioye
after
the
resurrection
from
death
.
They
thoughte
if
there
were
any
resurrection
to
come
,
that
the
state
of
that
worlde
wherunto
they
rose
shoulde
be
lyke
vnto
this
which
is
now
:
but
hereof
there
came
an
infinite
sorte
of
absurdities
and
thinges
incredible
.
29.
Iesus
answered
and
said
vnto
them
:
ye
do
erre
not
knowing
the
scriptures
,
nor
the
power
of
God.
ye
do
erre
M.
He
sayth
that
they
erre
generally
because
they
denyed
the
resurrection
.
Ignorauce
is
the
cause
of
error
.
Not
knowing
the
scriptures
.
C.
Although
our
Sauiour
Christ
doth
onely
touche
the
Saduces
,
yet
notwithstanding
this
reprehencion
doth
belong
generally
to
al
the
inuentors
of
false
opinions
.
For
seing
that
God
dothe
brightly
shine
vnto
vs
in
the
scriptures
,
it
must
nedes
be
that
the
ignorance
of
them
is
the
welspring
and
cause
of
all
error
.
Mar.
12.
M.
As
more
plainly
appereth
by
the
wordes
of
Marke
,
where
it
is
thus
written
:
Do
ye
not
therefore
erre
,
because
ye
know
not
the
scriptures
neither
the
power
of
God
?
They
erred
therfore
because
they
knew
not
the
scripture
,
wresting
the
sence
therof
amis
.
C.
But
this
is
no
smal
consolation
to
the
godly
,
in
that
they
shal
be
safe
from
the
danger
of
erringe
so
long
as
by
humble
and
modest
docillity
they
do
seke
&
search
for
that
which
is
right
&
true
out
of
the
Scriptures
.
Psalm
.
119.
For
the
worde
of
God
is
a
lighte
vnto
oure
feete
and
a
lanterne
to
oure
pathes
:
and
it
shyneth
in
this
worlde
as
a
candell
in
the
darkenes
.
Wherevpon
the
Apostel
Paule
sayth
Al
Scripture
geuen
by
diuine
inspiracion
is
profitable
to
teache
,
2.
Timo.
3
,
to
improue
,
to
correcte
,
and
to
amende
that
the
man
of
God
maye
be
perfecte
and
geuen
to
all
good
workes
.
Neyther
the
power
of
God.
C.
Whereas
Christ
ioyneth
the
power
of
God
to
the
worde
,
it
is
referred
to
the
circomstance
of
the
present
cause
.
For
,
because
the
resurrection
dothe
farre
excéede
the
capacitye
of
humane
sence
,
it
shal
be
incredible
vnto
vs
,
vntill
oure
mindes
do
arise
to
the
beholdinge
of
the
inspeakable
power
of
God
,
Philip.
3.
by
the
which
he
can
bringe
all
thinges
in
subiection
to
him selfe
as
sayth
the
Apostell
Paul.
M.
Therfore
the
Saduces
denying
the
resurrection
,
were
ignorant
of
the
power
of
God
,
Rom.
8.
Philip
3.
Colos.
3.
which
is
specially
declared
in
the
resurrection
,
the
which
power
also
Paule
setteth
before
vs
to
consider
of
in
the
resurrection
of
Christe
.
C.
More
ouer
it
was
necessarye
that
the
Saduces
shoulde
be
deceiued
because
they
measured
amisse
the
glory
of
the
heauenlye
lyfe
by
the
presente
state
and
condition
of
this
transitory
lyfe
.
Notwithstanding
in
the
meane
time
wee
are
taughte
that
they
doe
truelye
and
wysely
iudge
and
speake
of
the
misteries
of
the
heauenvly
kingdome
,
which
do
ioyne
the
power
of
God
with
the
Scriptures
.
30.
For
in
the
resurrection
they
neyther
mary
nor
are
maryed
,
but
are
as
the
angels
in
heauen
.
For
in
the
resurrection
.
M.
He
sheweth
vnto
vs
the
state
of
those
whiche
shal
be
happy
and
blessed
after
the
resurrection
.
takinge
awaye
the
opinion
of
absurdity
as
concerninge
the
state
of
the
worlde
to
come
.
And
he
vseth
a
distinction
of
the
times
present
and
to
come
,
the
which
the
Euangeliste
Luke
more
plentifully
and
plainelye
expresseth
saying
.
The
children
of
this
worlde
marye
wyues
and
are
maryed
:
but
they
whiche
shal
be
counted
worthye
of
that
worlde
and
the
resurrection
from
the
deade
,
doe
not
mary
wyues
neyther
are
maryed
.
He
calleth
all
those
the
children
of
this
worlde
,
whiche
lyue
in
the
worlde
.
And
he
calleth
those
worthye
of
the
worlde
to
come
whiche
apprehende
the
felicity
and
happines
that
is
to
come
.
But
are
as
the
Angels
of
God
in
heauen
.
C.
He
dothe
not
meane
that
the
sonnes
of
GOD
when
they
aryse
shal
be
lyke
to
the
Angels
in
all
thinges
,
but
in
respect
of
this
,
that
they
shal
be
frée
from
all
the
infirmity
of
this
presente
lyfe
:
euen
as
if
he
shoulde
deny
them
to
be
any
more
subiecte
to
the
transitory
and
corruptible
necessities
of
this
lyfe
.
The
Euangelist
Luke
doth
more
plainlye
expresse
the
order
and
maner
of
the
lykenes
that
Christe
here
speaketh
of
sayinge
that
they
canne
dye
no
more
,
Luke
20.
for
that
they
are
equall
to
the
Angels
,
and
are
the
sonnes
of
God
.
But
he
speaketh
of
the
faythfull
onely
:
because
the
ende
of
his
talke
doth
not
tende
to
the
reprobate
.
As
the
Angelles
therefore
cannot
dye
,
Death●…
our
res●…tion
ha●…
more
〈◊〉
euenso
they
whiche
are
raised
from
the
deade
,
can
dye
no
more
,
but
shall
lyue
with
the
Angells
eternallye
:
and
because
they
are
the
sonnes
of
God
,
to
whome
the
inheritaunce
of
Gods
ryches
doth
pertayne
,
they
cannot
perishe
:
&
because
they
are
called
the
sonnes
of
the
resurrection
,
therfore
they
shall
enioye
the
euerlastinge
benefits
of
the
resurrection
to
come
:
which
benefits
are
,
perpetuall
ioye
,
and
continuall
felicity
.
C.
But
it
maye
be
demaunded
why
he
saith
that
they
shal
be
then
the
sonnes
of
God
,
because
they
shal
be
the
sonnes
of
the
resurrection
:
when
as
the
Lord
doth
geue
this
titell
of
honor
to
the
faithfull
although
they
be
included
and
shutte
vp
in
the
fraile
prison
of
the
body
.
And
how
shoulde
wee
be
heires
of
euerlastyng
life
after
death
,
except
God
did
now
acknowledge
vs
for
his
sonnes
.
Aunsw●…
Rom.
8.
Galat.
●…
We
aunswere
that
so
soone
as
we
are
by
fayth
ingraffed
into
the
body
of
Christ
,
we
are
made
the
adopted
sonnes
of
God
,
and
that
this
spirit
of
adoption
is
a
witnes
,
seale
,
earnest
,
and
pledge
,
that
by
this
truste
we
may
boldly
crye
,
Abba
Father
.
But
although
we
knowe
that
we
are
the
sonnes
of
God
:
yet
for
all
that
,
because
it
hath
not
as
yet
appered
what
we
shal
be
,
vntill
wee
be
transfigured
into
his
glory
,
(
when
we
shal
sée
hym
what
he
is
)
wee
are
not
as
yet
in
the
effecte
it selfe
sayde
to
be
his
sonnes
,
And
although
we
be
regenerated
by
the
spirite
of
God
,
yet
notwithstanding
because
our
life
is
hid
as
yet
,
the
reuealing
thereof
dothe
in
perfect
wyse
make
a
difference
betwene
vs
and
strangers
.
And
in
this
sence
the
Apostell
Paule
dyfferreth
our
adoption
,
●…n.
8.
euen
vntyll
the
laste
daye
.
M.
We
must
therefore
note
how
great
the
felicitie
of
the
lyfe
to
come
shal
be
.
For
that
whiche
is
nowe
ful
of
infirmitie
,
Mortallitie
,
and
corruption
,
yea
that
whiche
is
nowe
heauy
,
troublesom
,
slowe
,
myserable
,
and
base
,
shall
be
,
by
the
resurrection
,
made
stronge
,
immortal
,
incorruptible
,
light
,
pleasant
,
quicke
happy
,
and
gloriouse
And
the
soule
shal
be
free
from
ignoraunce
,
blyndenesse
,
false
opinions
,
wicked
affections
,
anger
,
enuy
,
feare
,
pryde
,
and
suche
lyke
.
Wherfore
,
whosoeuer
hee
be
that
is
oppressed
and
afflicted
in
this
presente
lyfe
,
eyther
by
the
wycked
affections
of
the
mynd
,
either
by
corruption
and
trouble
:
let
hym
haue
respecte
to
this
Angelycall
state
of
the
lyfe
to
come
,
and
there
solace
hym selfe
.
31
But
as
towchinge
the
resurrection
of
the
deade
:
haue
ye
not
red
that
whiche
is
spoken
vnto
you
of
God
,
whiche
32
saithe
:
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Iacob
?
God
is
not
a
God
of
deade
,
but
of
liuinge
.
But
as
towchinge
the
resurrection
of
the
dead
Bu.
The
Lord
being
not
contented
that
he
confuted
the
absurditie
of
the
Saduces
,
and
shewed
the
causes
of
theyr
error
proueth
very
strongely
the
contrarye
parte
,
that
it
myght
be
euydent
that
the
faithe
of
the
resurrection
of
the
body
and
of
the
immortalitie
of
the
sowles
,
is
sure
&
confyrmed
.
C.
After
therfore
Christe
hadde
confuted
the
absurditie
obiected
againste
him
,
hee
confirmeth
the
doctrine
of
the
last
resurrection
,
by
the
testimony
of
Scripture
.
●…re
●…er●…
Gods
●…es
.
And
trewely
this
order
is
to
be
noted
of
vs
,
that
when
wee
haue
ouercome
the
enemies
of
the
trueth
with
all
theyr
cauilles
,
we
muste
geue
theim
to
vnderstand
that
they
haue
resisted
the
woorde
of
God
:
for
vntil
they
be
conuinced
by
the
testimony
of
Scripture
.
they
shall
euer
haue
lybertie
to
exclayme
.
Haue
ye
not
read
B.
The
Euangelyste
Marke
hath
:
As
towchynge
the
deadde
that
they
ryse
agayne
,
haue
ye
not
redd
in
the
booke
of
Moyses
.
&c.
And
the
Euangelist
Luke
hath
:
And
that
the
dead
shall
ryse
agayne
.
Moyses
also
sheweth
besides
the
busshe
,
when
hee
calleth
the
Lorde
.
&c.
The
woordes
of
Marke
make
the
woordes
of
Luke
more
playne
.
Hee
doth
as
it
were
note
with
the
fynger
this
place
of
Moyses
,
when
he
saith
:
Exodus
.
5.
Howe
in
the
bushe
God
spake
vnto
him
saying
:
I
am
the
God
of
Abraham
.
C.
Our
sauiour
Christ
citeth
this
place
here
out
of
Moyses
,
because
he
had
to
do
with
the
Saduces
,
who
gaue
no
great
credite
vnto
the
Prophetes
,
for
they
made
no
more
accounte
of
them
,
than
wee
do
of
the
booke
of
Ecclesiasticus
,
or
of
the
booke
of
the
Machabees
.
And
because
they
alleaged
Moyses
for
theyr
authour
,
he
thought
it
better
to
repell
them
with
their
own
authoritie
,
than
to
set
before
theim
the
testimony
of
any
one
of
the
Prophetes
.
Moreouer
it
maye
be
that
hee
endeuoured
not
hym selfe
to
gather
all
the
places
of
Scriptures
together
:
as
the
Apostelles
,
who
do
vse
as
wee
se
dyuerse
testimonies
of
Scripture
in
one
cause
.
And
yet
for
al
that
Chryst
toke
not
this
place
before
others
without
cause
,
but
hee
chose
it
with
an
excellent
iudgement
,
althoughe
at
a
blushe
it
might
seeme
more
obscure
:
because
fyrst
of
all
it
was
mete
that
this
place
shoulde
be
known
aboue
al
others
,
amonge
the
Iewes
,
namelye
,
that
they
were
redemed
of
the
Lord
,
because
they
were
the
chyldren
of
Abraham
.
For
there
God
doth
pronounce
that
he
came
to
helpe
the
afflicted
people
:
and
addeth
also
that
he
dothe
acknowledge
that
people
for
his
owne
,
in
respecte
of
the
adoption
,
for
the
couenant
that
hee
made
with
Abraham
.
Howe
commeth
it
to
passe
that
God
hath
more
respecte
to
the
lyuinge
than
to
the
dead
,
but
onely
because
hee
attrybuteth
the
fyrst
degree
of
honour
to
the
fathers
,
with
whom
hee
made
his
couenaunte
?
And
how
shoulde
they
excel
if
they
were
extinguished
by
deathe
?
This
also
is
very
well
expressed
by
the
relation
.
For
as
no
man
can
be
saide
to
be
a
father
without
children
,
neyther
a
kynge
withoute-people
:
euen
so
the
lorde
cannot
properly
be
called
God
,
excepte
he
be
the
God
of
such
as
lyue
.
Howebeit
Christ
doth
not
reason
so
muche
of
the
common
order
of
speach
,
as
hée
doth
of
the
promise
which
is
included
in
these
wordes
.
For
the
Lord
doth
offer
himselfe
vnto
vs
to
be
our
God
vppon
this
condition
,
that
hée
mighte
in
like
maner
make
vs
to
be
his
people
:
the
which
one
thing
is
sufficient
to
the
trust
of
full
and
perfect
beatitude
.
Wherevppon
the
Churche
cryed
after
this
maner
(
as
appeareth
by
the
Prophete
,
)
Thou
arte
our
God
from
the
beginninge
,
Habac.
1.
wee
shall
not
dye
.
Seing
therefore
hee
promiseth
saluation
to
all
those
whose
God
hée
sayth
hee
is
,
and
seing
hee
publisheth
the
same
of
Abraham
,
Isaac
.
&
Iacob
after
their
death
:
God
is
a
god
of
the
lyuing
.
it
followeth
that
ther
is
hope
of
life
left
to
those
that
be
dead
B.
Wee
sée
therefore
how
conningly
our
sauiour
Christ
hath
gathered
this
,
that
to
whom
soeuer
the
Lord
is
a
God
,
to
him
also
hee
is
a
sauiour
,
and
quickener
for
euer
:
the
which
hée
cannot
be
altogether
to
the
dead
:
that
is
,
to
those
from
whom
all
hope
of
life
is
taken
away
.
For
to
whom
soeuer
God
is
a
God
,
him
he
blesseth
,
that
is
hee
declareth
himselfe
to
him
to
be
a
God.
But
if
the
dead
were
wholy
voyde
of
life
(
as
the
Saduces
thoughte
)
and
should
neuer
retourne
to
the
same
,
howe
shoulde
God
blesse
them
,
or
bestow
any
benefites
vppon
them
?
The
saintes
therefore
are
not
voyde
of
participation
of
life
.
And
least
the
Saduces
should
saye
,
no
man
denyeth
God
to
be
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
hee
therefore
addeth
,
God
is
not
the
God
of
the
deade
But
Abraham
,
Isaac
,
and
Iacob
,
were
deade
.
It
is
true
,
they
were
&
are
.
But
to
God
they
were
not
dead
,
they
are
onely
dead
to
the
world
&
to
the
fleshe
,
and
liue
vnto
God
.
For
all
liue
vnto
him
as
sayth
the
Euangeliste
Luke
.
C.
The
which
saying
in
the
Scriptures
is
taken
diuersly
.
M.
For
wée
liue
vnto
God
,
when
wée
liue
vnto
him
,
and
not
to
the
fleshe
.
Wée
are
said
also
to
liue
vnto
God
,
when
oure
life
dependeth
vppon
his
power
,
and
not
of
our selues
.
C.
But
oure
sauiour
Christe
meaneth
here
that
the
faithful
,
after
they
dye
vnto
the
worlde
,
liue
a
heauenlye
life
with
God
:
Rom.
●…
according
to
that
which
the
Apostle
Paule
writeth
,
saying
that
Christ
after
hee
was
receyued
into
the
heauenly
glorye
,
liueth
vnto
God
,
because
hee
was
exempte
from
the
infirmities
and
troubles
of
this
transitory
life
.
But
our
sauiour
Christ
doth
here
with
good
aduisement
declare
,
that
we
ought
not
to
iudge
of
the
life
of
the
Godly
,
according
to
fleshly
sence
:
because
it
is
layed
vp
in
the
secrete
power
of
God
.
For
if
they
be
almost
like
vnto
deade
men
,
while
they
walke
in
the
world
,
much
lesse
any
shew
of
life
shall
appeare
in
them
after
the
death
of
the
fleshe
.
But
God
is
faythfull
,
and
will
preserue
them
aliue
before
him
,
beyonde
the
reason
of
man
.
If
any
man
do
obiecte
and
saye
that
the
soules
maye
remaine
aliue
without
any
resurrection
of
the
flesh
:
Wee
answered
them
alittle
before
where
wée
saide
that
these
two
were
so
knit
and
linked
together
that
there
could
not
be
any
seperation
:
Auns●…
because
the
soules
do
aspyre
and
come
to
the
heritage
layed
vp
for
them
that
as
yet
they
mighte
not
obtaine
their
state
.
M.
After
these
thinges
the
Euangelist
Marke
writeth
that
Christ
said
againe
:
you
therefore
greatly
erre
.
And
the
Euangelist
Luke
addeth
saying
:
Then
certaine
of
the
Phariseis
answered
and
said
:
Master
thou
hast
well
saide
.
C.
When
as
it
is
probable
that
al
of
them
were
euill
affectioned
,
God
by
his
secrete
power
did
as
it
were
eitorte
&
wringe
this
confession
out
of
their
mouthes
.
Peraduenture
it
might
be
,
that
although
the
Phariseis
wished
that
Christ
might
be
ouerthrowne
and
put
to
silence
in
this
conflict
with
the
Saduces
,
yet
notwithstanding
because
they
sée
that
they
are
armed
by
his
aunswere
againste
the
contrary
faction
of
the
Saduces
their
ennemyes
,
ambition
brought
to
passe
that
they
yelde
the
victory
vnto
Christ
.
Perchaunce
also
they
were
inflamed
with
enuye
,
least
the
Saduces
should
bringe
that
to
passe
(
namely
by
putting
Christ
to
sylence
)
which
they
nor
other
for
them
could
do
.
But
howe
soeuer
it
was
it
came
to
passe
by
the
prouidence
of
God
,
that
the
most
deadly
ennemyes
that
he
had
,
subscribed
and
yelded
also
to
his
doctrine
.
33.
And
when
the
people
heard
this
,
they
were
astonyed
at
his
doctrine
.
And
when
the
people
h●●rde
this
Bu.
The
people
are
iustly
amazed
at
the
answeres
of
God
,
so
excellent
and
full
of
wisedome
.
For
in
them
all
there
is
wholesome
profite
and
a
certaine
deuyne
maiestye
.
C.
Notwithstanding
wée
must
note
the
the
doctrine
of
Godlynes
was
at
the
time
so
infected
with
so
many
wicked
and
false
comments
,
that
it
was
not
without
cause
counted
as
a
myracle
to
haue
the
hope
of
the
resurrection
so
trulye
and
aptly
proued
out
of
the
law
.
The
people
therefore
are
amazed
at
the
wonderfull
grace
:
but
obstinacy
is
mad
,
and
neuer
in
quiet
:
and
impiety
is
led
by
furious
violence
,
specially
when
the
power
of
God
appeareth
.
34.
But
when
the
Phariseis
had
hearde
that
he
had
put
the
Saduces
to
silence
,
they
came
together
,
M.
Here
againe
the
nature
and
propertye
of
mallice
appeareth
.
For
although
the
Phariseis
had
bene
twise
before
put
to
sylence
and
made
ashamed
,
yet
notwithstanding
they
assaye
againe
.
They
came
together
Because
the
Saduces
were
inferiour
in
learning
to
the
Phariseis
(
as
our
sauioure
Christ
obiected
against
them
)
the
Phariseis
thought
it
no
marueile
if
they
could
preuaile
nothinge
at
all
against
Christ
.
Therefore
they
themselues
boastinge
of
the
knowledge
of
the
Law
do
determine
once
againe
more
bouldlye
to
set
vppon
Christ
.
They
do
now
therefore
suborne
and
coollerablelye
set
forth
a
Doctour
of
the
Law
,
whom
Marke
calleth
a
Scribe
,
which
might
obiect
a
question
of
the
law
,
not
to
learne
,
but
rather
to
tempte
.
35.
And
one
of
them
which
was
a
Doctor
of
lawe
,
asked
him
a
question
temptinge
him
and
sayinge
.
C.
This
lawyer
,
was
a
pickte
,
and
chosen
fellow
amonge
the
whole
sects
(
as
it
is
saide
before
)
which
seemed
to
excell
others
in
witte
and
learninge
.
This
good
fellow
beinge
sufficiently
instructed
before
,
came
vnto
Christ
saying
:
36.
Master
:
which
is
the
greatest
commaundement
in
the
Lawe
?
C.
Because
this
man
was
an
interpretor
of
the
Lawe
,
hee
is
offended
at
the
doctrine
of
the
Gospell
,
by
the
which
hee
thoughte
that
the
auctoritye
of
Moyses
was
demynished
.
Howbeit
hée
is
not
so
muche
affected
throughe
the
zeale
of
the
law
,
as
hee
taketh
disdaine
the
any
thinge
shoulde
departe
from
the
honour
of
his
Mastership
.
Christ
thefore
demaundeth
of
him
whether
hee
would
professe
anye
thinge
more
perfecte
then
the
lawe
.
For
although
the
lawyer
do
not
expresse
this
in
words
,
yet
notwithstanding
his
question
is
very
captions
,
seekinge
thereby
to
make
Christ
hated
of
the
people
.
The
greatest
commaundement
B.
The
Euangelist
Marke
hath
:
which
is
the
first
of
all
the
commaundementes
.
The
greatest
,
first
,
&
chiefest
,
signify
all
one
thing
,
as
that
,
to
the
which
all
the
reste
maye
be
referred
.
37.
Iesus
said
vnto
him
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
harte
,
and
with
all
thy
soule
,
and
with
all
thy
minde
.
Thou
shal
s
loue
thy
Lorde
,
Bu.
The
Lorde
aunswereth
to
the
question
,
euen
out
of
the
profoundnes
and
depthe
of
the
Law
,
that
by
these
few
wordes
,
all
men
might
gather
&
know
,
that
the
Lord
was
moste
skilfull
and
cunninge
in
the
Lawe
.
M●…
.
Notwithstandinge
the
Euangelist
Marke
sayth
that
Christe
spake
more
woordes
,
namely
these
followinge
:
The
first
of
all
the
commaundements
is
,
Heare
O
Israell
:
The
Lorde
our
God
is
Lorde
onely
:
and
thou
shalt
loue
thy
Lorde
thy
God
with
all
thy
harte
&c.
C.
By
the
which
wordes
God
getteth
auctoritye
to
his
lawe
for
two
causes
.
For
this
also
ought
to
be
vnto
vs
a
most
sharpe
pricke
and
prouocation
to
the
worship
of
God
,
when
that
we
are
certainly
perswaded
the
wee
worship
the
true
creator
of
heauen
and
earth
:
(
because
doubtinge
doth
naturally
ingender
sluggishnes
:
)
&
a
pleasaunt
intisement
also
to
loue
him
,
seing
that
hee
hath
adopted
vs
freely
to
be
his
sonnes
.
Therfore
least
the
Iewes
should
be
afrayde
(
as
comonly
men
are
in
doubtful
matters
)
they
beare
a
true
rule
of
life
prescribed
vnto
them
by
the
true
&
only
God
.
And
lest
distrust
should
stay
them
,
God
commeth
familliarlye
vnto
them
,
&
comitteth
vnto
them
his
free
couenaunt
.
In
the
meane
time
notwithstandinge
there
is
no
doubt
,
but
that
he
seperateth
himselfe
from
all
Idoles
,
least
the
Iewes
should
be
led
amisse
,
but
might
kepe
themselues
in
the
true
worshippe
of
him
onlye
.
Now
trulye
if
vncertainty
and
doubting
do
stay
nothing
at
all
the
miserable
worshippers
of
Idoles
from
being
caryed
by
folish
zeale
to
the
loue
of
them
,
what
excuse
is
lefte
to
the
hearers
of
the
lawe
,
if
they
forsake
God
?
M.
Further
▪
more
by
these
woordes
:
The
Lorde
our
God
is
one
God
:
hee
doth
not
onely
go
aboute
to
proue
the
Lorde
to
be
one
onely
God
,
but
also
to
haue
vs
so
to
estéeme
&
beleue
of
him
.
But
truly
,
to
beleue
that
ther
is
one
God
it
doth
profit
vs
nothing
:
but
to
accompt
him
for
one
onlye
God
,
&
for
oure
God
,
is
saluation
and
life
,
and
the
fulnes
of
all
the
commaundementes
.
Euen
so
sayd
the
holy
patriarcke
Iacob
:
Gene.
28.
the
Lord
shal
be
my
God
:
as
thoughe
bee
were
not
his
God
before
:
but
he
meaneth
that
hee
doth
fully
determyne
with
true
worshippe
to
accompt
the
Lord
onely
for
his
God
.
Hée
sayth
therefore
that
wee
must
accompt
the
Lord
our
God
for
one
God
onelye
and
no
mo
,
that
is
,
that
wee
ought
not
to
worshippe
him
with
diuers
worshippes
inuented
of
vs
,
but
with
the
onelye
worship
which
hee
himselfe
hath
appointed
.
And
this
is
done
by
faith
.
For
no
man
can
haue
one
God
except
hee
depende
onely
vppon
him
,
and
beleue
onely
in
him
:
otherwise
hee
shal
be
earyed
into
the
variety
of
workes
,
and
shall
faine
vnto
him selfe
diuers
Goddes
.
C.
That
which
followeth
Thou
shalt
loue
the
Lorde
is
the
epitome
or
briefe
compendium
of
the
lawe
,
the
which
is
also
to
be
seene
in
the
sixtene
Chapter
of
Deutronomye
.
For
seinge
the
law
is
deuided
in
two
tables
,
Two
tables
of
the
Lawe
.
whereof
the
firste
is
referred
to
the
worshippe
of
God
:
and
the
other
to
loue
.
Moyses
did
very
well
and
wisely
gather
this
short
somme
that
the
Iewes
might
know
what
God
required
in
euery
commaundement
.
Moreouer
,
although
it
be
méete
that
we
loue
God
farre
otherwise
than
men
,
yet
notwithstanding
God
doth
not
without
cause
required
of
vs
loue
,
Voluntarye
seruice
is
most
acceptable
to
God.
for
his
honour
and
worship
:
because
by
this
meanes
hee
declareth
that
no
worship
is
so
acceptable
vnto
him
as
that
which
is
voluntarye
.
For
hee
doth
trulye
at
the
lengthe
geue
himselfe
to
the
obedience
of
God
,
which
loueth
him
.
But
because
the
vitious
and
wicked
affections
of
the
fleshe
do
withdrawe
vs
from
the
righte
way
,
Moyses
sheweth
that
our
way
and
life
is
framed
aright
,
if
that
all
our
sences
be
replenished
with
the
loue
of
God
.
Let
vs
therefore
learne
that
the
beginninge
of
godlines
is
the
loue
of
God
:
because
God
reiecteth
the
coacted
and
constrayned
obedience
of
men
,
and
will
be
worshipped
liberally
and
willingly
.
And
by
the
waye
let
vs
learne
that
the
reuerence
whiche
is
due
vnto
him
is
noted
vnder
the
loue
of
God
.
In
the
Booke
of
Moyses
this
word
mind
,
is
not
added
,
but
onely
mencion
is
made
,
of
the
harte
,
minde
,
and
strengthe
.
And
althoughe
that
the
participacion
of
these
sower
members
is
more
full
and
perfect
,
yet
notwithstanding
it
altereth
not
the
sence
.
For
Moyses
goinge
about
brefely
to
teache
the
God
oughte
to
haue
oure
loue
in
whole
and
summe
,
hee
thought
it
sufficient
to
adde
strength
to
the
soule
and
harte
,
least
hee
should
leaue
any
parte
of
man
voyde
of
the
loue
of
God
.
B.
As
if
hee
should
haue
said
,
thou
shalte
so
vnfaynedlye
loue
thy
God
,
that
the
loue
of
him
shal
inuade
and
possesse
thy
whole
nature
,
and
sences
euery
one
:
whatsoeuer
is
in
thee
applye
it
to
the
loue
of
him
,
let
thy
minde
alwayes
thincke
vppon
him
,
let
thy
will
delight
in
him
before
all
thinges
,
and
let
all
thy
strengthe
and
endeuoures
be
to
the
fulfilling
of
his
pleasure
.
The
which
loue
is
the
first
fruite
of
faith
.
C.
Furthermore
wée
muste
note
that
the
Hebrewes
vnder
this
word
harte
)
do
sometymes
note
the
minde
,
specially
where
it
is
ioyned
to
the
minde
For
what
doth
the
minde
differ
from
the
harte
in
this
place
?
surely
nothing
but
in
this
that
it
séemeth
to
signifye
a
more
hye
seate
of
reason
,
from
whence
all
counsayles
and
cogitacions
do
springe
.
B.
C.
Moreouer
,
these
thinges
are
not
so
spoken
,
as
though
wéé
ought
to
loue
no
other
thing
but
God
onelye
,
when
as
all
the
thinges
that
hee
made
are
excedinge
good
and
to
be
beloued
:
We●●
all
th●…res
〈◊〉
but
because
nothinge
ought
to
be
made
equall
in
loue
with
him
,
or
to
be
preferred
before
the
loue
of
God
C.
Also
it
doth
appeare
by
this
compendium
and
short
summe
,
that
God
had
not
respect
in
the
commaundementes
of
the
lawe
what
men
coulde
do
,
but
what
they
ought
to
do
.
For
in
this
infirmity
of
the
fleshe
it
cannot
be
that
the
perfecte
loue
of
God
should
obtaine
the
kingdome
:
for
wee
knowe
howe
prone
all
the
sences
of
our
minde
are
to
vanity
.
B.
C.
Wherby
we
gather
that
all
mortall
men
were
farre
from
perfect
righteousnes
,
and
that
there
was
no
sinfull
man
neyther
shal
be
which
hath
not
offended
in
either
of
both
namelye
,
either
in
makinge
accompte
of
one
onelye
God
,
or
in
louinge
of
hym
,
or
els
in
both
:
when
as
ther
is
none
which
at
some
time
hath
not
wauered
in
the
faith
,
and
ioyned
other
thinges
in
equall
loue
with
God
.
C.
Lastly
here
wee
learne
that
god
careth
not
for
the
outward
shew
of
workes
,
but
specially
requireth
the
inwarde
affection
,
that
good
fruites
maye
springe
from
the
roote
.
38.
This
is
the
first
and
greatest
commaundement
.
A.
Hée
meaneth
that
all
the
commaundementes
of
the
first
table
are
comprehended
in
this
commaundement
.
39.
And
the
seconde
is
like
vnto
it
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
And
the
seconde
is
like
to
it
M.
Hee
calleth
it
seconde
in
order
,
because
to
loue
God
before
our
neighboure
is
first
in
order
.
C.
For
the
worship
of
God
hath
the
first
place
.
Hée
sayth
that
it
is
like
to
the
first
,
because
it
hath
some
affinity
and
agreement
with
the
first
:
or
rather
because
it
dependeth
of
that
.
For
seing
euery
man
is
addicted
and
geuen
to
himselfe
,
true
charity
shal
neuer
abyde
betwene
neighbour
and
neighboure
,
but
whereas
the
loue
of
God
abydeth
.
It
is
a
counterfeit
loue
,
with
the
which
the
children
of
this
world
loue
one
another
,
because
euerye
one
hath
care
for
his
owne
profite
.
Againe
,
it
is
impossible
for
the
loue
of
God
to
raygne
,
but
the
same
shall
breede
and
ingender
brotherly
loue
betweene
man
and
man
.
B
C.
Othersome
will
say
that
it
is
therefore
like
to
the
first
,
both
because
in
eache
of
them
the
true
and
perfecte
affection
of
loue
is
commaunded
:
and
also
because
,
as
loue
is
heade
of
all
those
thinges
which
are
due
vnto
God
,
which
are
shortly
comprehended
in
that
commaundement
,
that
wée
loue
God
with
all
oure
harte
:
&c.
Euen
so
also
the
loue
of
oure
neighbour
is
the
head
of
all
those
things
which
are
due
and
belonginge
to
oure
neighboure
:
which
are
comprehended
in
this
commaundement
,
Loue
thy
neighbour
as
thy selfe
.
And
this
is
that
which
they
say
the
Apostle
writ
in
the
thirtene
to
the
Romaynes
,
Rom.
13.
Galat.
5.
and
fift
to
the
Galathians
.
Thou
shalt
loue
thy
neighboure
This
woord
neighbour
doth
not
onely
signifye
kinsmenne
and
frendes
,
or
suche
which
are
ioyned
to
vs
by
som
affinity
:
but
those
also
which
are
vnknowne
to
vs
,
and
our
ennemies
:
Math.
5.
whom
Christ
commaundeth
vs
to
loue
in
another
place
.
C.
For
we
come
all
of
one
,
Loue
of
oure
neighboure
.
being
made
after
the
Image
and
likenes
of
God
:
neither
is
ther
any
man
so
barbarous
or
base
,
but
hee
is
ioyned
vnto
vs
in
this
knot
,
which
is
inuiolable
and
holy
,
and
cannot
be
abolished
by
the
wickednes
of
any
man
.
All
mankinde
must
be
imbraced
by
one
affection
of
loue
:
there
oughte
to
be
no
difference
betwene
the
barbarous
and
Scithian
,
betweene
the
worthye
and
vnworthye
,
betweene
the
frende
and
ennemy
,
because
all
are
one
in
Christ
Iesus
,
and
they
are
to
be
considered
in
God
,
not
in
themselues
.
From
the
which
way
if
we
decline
,
it
is
no
marueile
if
wée
be
intangled
in
many
errors
.
Neither
can
wée
herevppon
denye
but
the
more
a
man
is
neere
vnto
vs
,
the
more
we
ought
to
helpe
him
.
For
this
the
nature
of
man
it selfe
bringeth
to
passe
that
the
more
they
are
knit
together
eyther
by
the
bonde
of
kinred
,
familiarity
,
or
affinity
,
the
more
they
are
prest
and
ready
to
do
them
good
.
A.
Also
wee
are
bounde
accordinge
to
the
rule
of
S
Paule
,
to
loue
those
sainctes
&
faith
full
men
,
in
whom
the
repayred
Image
of
God
shyneth
,
more
,
than
such
as
beare
the
ymage
of
the
deuill
the
Prince
of
this
world
,
though
they
be
our
nye
kinsmen
.
For
hee
sayth
:
Let
not
to
do
good
to
all
men
,
but
specially
to
them
of
the
househould
of
fayth
.
Euen
as
thy selfe
C.
When
Moyses
the
man
of
God
commaunded
vs
to
loue
our
neighboures
as
our selues
,
hee
mente
not
to
set
the
loue
of
our
selues
in
the
first
place
,
as
thoughe
euerye
man
shoulde
loue
himselfe
first
and
then
his
neighbour
,
as
the
Sorbonicall
Sophisters
do
cauill
.
But
,
seinge
wee
are
to
muche
addicted
to
our selues
,
Moyses
going
about
to
reforme
this
vyce
,
commaundeth
vs
to
geeue
the
like
and
same
loue
to
our
neighboures
that
wee
geeue
to
oure selues
:
euen
as
if
he
had
forbidden
al
men
to
neglect
others
,
and
to
haue
a
care
for
themselues
,
because
loue
ioyneth
all
men
into
one
body
.
And
goinge
about
also
to
correcte
Philautian
,
or
selfe-loue
,
which
seperateth
one
man
from
another
,
hée
reduceth
all
men
to
common
society
and
mutuall
loue
.
Therefore
wée
are
not
here
taught
how
to
loue
our
selues
.
But
hee
teacheth
vs
this
,
As
euery
man
is
wont
to
loue
himselfe
,
so
let
him
loue
also
his
neighboure
.
And
whereas
the
affection
of
loue
was
wont
to
remaine
in
vs
by
a
naturall
corruption
,
he
sheweth
nowe
that
it
muste
be
otherwise
:
that
wée
mighte
haue
no
lesse
desier
and
care
to
benefite
our
neighboures
than
oure selues
.
Colos.
3.
Rom.
13.
Whereby
we
gather
that
Paule
doth
not
without
good
cause
call
loue
the
bonde
of
perfection
,
and
in
another
place
the
fulfilling
of
the
lawe
because
all
the
commaundementes
of
the
seconde
table
are
referred
to
the
same
.
Bu.
The
Euangelist
Marke
addeth
that
to
loue
a
mans
neighbour
as
himselfe
is
a
greater
thing
then
all
burnt
offeringes
and
sacrifices
.
For
these
thynges
were
neuer
acceptable
to
the
trewe
,
lyuinge
,
and
eternall
God
without
faith
,
and
loue
:
as
we
haue
already
declared
in
the
fifthe
chapter
goinge
before
.
Nowe
,
if
we
gather
al
these
thinges
into
a
compendium
and
shorte
somme
,
we
shall
see
that
the
lorde
hathe
taught
vs
that
,
in
fewe
words
,
which
the
whole
scripture
discourseth
of
at
large
,
namelye
that
there
is
one
God
onely
in
substaunce
:
that
this
God
is
oure
God
,
whiche
woulde
vs
well
,
whiche
loueth
vs
,
and
seketh
to
saue
vs
.
And
that
this
God
ought
to
be
loued
and
worshiped
of
vs
for
him selfe
,
as
the
father
,
lorde
and
chiefe
felicitie
:
and
that
euerye
man
also
must
be
loued
for
Goddes
sake
,
and
that
so
vnfaynedly
,
as
wee
loue
our selues
,
and
as
Christe
hath
loued
vs
.
40
In
these
two
commaundementes
hang
all
the
lawe
and
the
prophetes
.
C.
Howe
the
lawe
and
the
prophetes
do
depende
vppon
these
twoo
commaundementes
reade
the
seuenth
chapter
going
before
.
What
so
euer
is
taughte
in
the
lawe
and
the
prophetes
as
concernynge
the
doctrine
of
lyfe
,
is
fulfylled
of
them
whiche
loue
God
and
theyr
neyghboure
.
A
,
Mar.
12.
After
these
thynges
the
Euangelyst
Marke
addeth
that
a
Scribe
aunswered
Christ
sayinge
:
Well
maister
,
thou
hast
saide
the
truethe
,
for
there
is
one
God
,
and
there
is
none
but
hee
.
41
While
the
Phariseies
were
gathered
together
.
Iesus
asked
them
sayinge
.
While
the
Phariseis
were
gathered
together
.
M.
The
Phariseies
were
nowe
gathered
together
to
suborne
,
and
craftelye
to
set
forthe
some
one
,
whiche
by
puttynge
forthe
a
question
,
mighte
tempte
and
intangle
Christe
:
the
whiche
thinge
they
went
about
a
littell
before
to
brynge
to
passe
by
the
Lawyer
(
of
whom
we
spake
euen
now
)
but
in
vayne
.
When
as
therfore
the
Phariseies
were
gathered
together
,
whiche
tooke
vnto
them selues
the
knoweledge
of
the
lawe
and
the
prophetes
,
and
yet
were
ignorante
of
the
comminge
of
Christe
,
because
they
dyd
not
greately
desyer
the
same
,
neyther
vnderstode
his
maiestie
and
glory
,
it
is
not
without
cause
yf
Chryste
demaunde
of
them
sayinge
.
42
What
think
ye
of
Christ
?
Whose
sonne
is
hee
?
They
said
vnto
him
the
sonne
of
Dauid
?
What
think
ye
of
Christ
?
B.
This
is
thought
to
be
the
laste
talke
that
our
Sauyoure
Christ
had
with
the
Phariseies
,
and
his
aduersaries
,
by
the
whiche
he
wente
about
to
prouoke
them
to
knowe
him
,
except
those
thinges
whiche
he
aunswered
them
to
,
when
he
was
taken
of
them
.
By
these
wordes
therefore
he
wente
about
to
stirre
vp
theyr
mindes
,
and
to
admonishe
them
of
his
kingedome
,
if
so
be
that
there
were
any
amongest
them
which
were
curable
,
the
they
might
loke
for
Chryst
to
be
greater
than
the
carnall
kinge
,
yea
and
more
excellente
than
Dauid
his
father
.
For
those
that
were
carnal
hoped
for
nothing
but
carnal
things
.
Whose
son
is
he
.
C.
The
Euangelistes
Marke
,
&
Luke
,
do
more
plainely
expresse
,
why
Christ
demaunded
this
question
:
namely
because
a
wicked
opinion
preuayleth
among
the
Scribes
,
that
the
promised
redemer
sholde
be
one
of
the
sonnes
&
successors
of
Dauid
,
which
shold
bring
nothing
with
him
more
excelent
than
the
humaine
nature
.
For
by
&
by
at
the
beginning
Sathan
by
all
meanes
possible
,
wente
about
to
supplante
some
false
fayned
Christ
,
whiche
shoulde
not
be
the
true
mediatour
of
God
and
man
.
And
because
God
had
so
often
times
promised
,
that
Christ
should
come
of
the
séede
and
sprynge
out
of
the
loynes
of
Dauid
,
this
perswasion
was
so
depely
rooted
in
the
hartes
of
al
men
among
the
Iewes
,
that
they
coulde
in
no
wise
abide
to
haue
him
depriued
of
the
humaine
nature
.
Sathan
therfore
suffered
Christ
to
be
acknowledged
to
be
a
trew
man
,
and
the
sonne
of
Dauid
,
because
he
sholde
in
vaine
haue
gone
about
to
take
away
this
part
of
fayth
,
being
so
euident
&
common
among
al
men
:
but
that
which
was
worse
,
he
spoyled
him
of
his
deitie
,
as
though
he
should
be
some
one
of
the
sonnes
of
Adam
.
And
after
this
sorte
the
hope
of
the
euerlasting
life
to
come
,
&
spiritual
righteousnes
was
abolished
.
But
so
sone
as
Christ
was
declared
vnto
the
worlde
,
the
Heretiques
went
about
by
many
subtil
meanes
&
deceites
to
ouerthrowe
,
one
while
his
humaine
nature
,
&
an
other
while
his
diuine
nature
,
least
that
he
should
either
haue
full
power
to
saue
vs
,
or
elles
least
we
shold
haue
familiar
accesse
vnto
him
.
But
because
the
houre
of
his
deathe
was
at
hande
,
the
lorde
hym selfe
thoughte
good
to
make
his
deitie
&
Godhed
known
,
that
the
trust
of
al
the
godly
might
be
reposed
in
him
without
all
feare
or
doubting
.
For
if
he
were
onely
a
man
,
it
were
neither
lawefull
for
vs
to
glory
in
hym
,
nor
yet
to
hope
for
saluation
by
him
.
Now
let
vs
note
that
his
purpose
and
intente
was
not
so
much
for
his
owne
sake
to
declare
him selfe
to
be
the
sonne
of
God
,
as
it
was
to
ground
our
faith
vpon
his
heauenly
power
.
For
as
the
infirmitie
of
the
fleshe
,
by
the
whiche
hee
made
him selfe
nere
of
kynne
vnto
vs
,
dothe
incourage
vs
that
we
should
not
doubt
to
come
vnto
him
:
euen
so
if
we
sholde
haue
onely
respect
vnto
the
same
,
we
shall
be
rather
filled
with
feare
and
desperation
,
than
with
any
god
trust
and
confidence
.
Notwithstanding
we
must
note
that
the
Scribes
are
not
reprehended
because
they
did
teach
Christ
to
be
the
sonne
of
Dauid
:
but
because
they
immagined
him
to
be
a
mere
man
which
should
come
from
heauen
to
put
vpon
him
the
nature
and
person
of
a
man
.
Neither
doth
the
Lord
altogether
speake
of
himselfe
,
but
simplely
sheweth
,
that
the
Scribes
do
wickedlye
erre
,
in
that
they
loked
that
the
redemer
should
come
onely
of
the
earth
and
humaine
progeny
.
And
althoughe
it
was
an
olde
opinion
amonge
them
,
yet
notwithstandinge
wee
gather
by
this
our
Euangelist
Mathewe
that
they
were
asked
before
the
people
what
they
thought
.
They
said
vnto
him
the
sonne
of
Dauid
Bu.
It
was
euident
by
many
promises
of
Scripture
that
Christ
should
come
of
the
seede
of
Dauid
:
A.
but
they
which
dayly
redde
these
promises
and
interpreted
them
to
the
people
,
loked
for
nothinge
to
be
more
in
the
person
of
Christ
then
a
man
.
Therefore
they
make
aunswere
vnto
Christe
whiche
was
most
common
and
vsuall
amongest
them
,
namely
,
that
the
Messias
,
was
the
sonne
of
Dauid
.
43
Hee
saide
vnto
them
:
howe
then
doth
Dauid
in
spirite
,
call
him
Lorde
sayinge
:
Howe
then
doth
Dauid
,
M.
Christ
our
sauiour
,
doth
not
reprehende
the
Phariseis
(
as
we
said
euen
now
)
because
they
confessed
him
to
be
the
sonne
of
Dauid
:
but
because
men
commonlye
denied
him
whiche
shoulde
be
the
Messias
,
to
be
nothyng
elles
but
an
earthlye
kinge
,
which
should
bringe
the
people
of
God
into
a
certaine
earthly
libertye
,
and
that
he
should
so
inlarge
the
tereene
and
transitory
kingdome
that
it
should
extend
it selfe
euen
to
the
endes
of
the
worlde
,
&
that
hee
shoulde
be
of
the
tribe
of
Dauid
:
for
this
cause
(
I
say
)
he
thought
good
in
the
presence
of
some
to
geue
them
occasion
to
haue
a
farther
consideration
of
his
glory
,
&
maiesty
:
namely
,
that
he
was
not
the
sonne
of
Dauid
according
to
the
flesh
,
but
also
the
sonne
of
Dauid
&
Dauids
Lord
.
For
in
respect
that
he
toke
fleshe
of
the
virgin
Mary
,
Christe
the
sonne
of
Dauid
and
the
sonne
of
God.
his
is
the
sonne
of
Dauid
:
&
in
respecte
that
hee
was
conceiued
by
the
holye
ghoste
,
he
is
the
sonne
of
God
,
and
Dauids
lord
.
Therfore
this
is
no
new
,
or
late
inuented
error
.
For
this
impietie
raigned
among
the
phariseis
long
before
be
came
into
the
worlde
.
So
that
the
deuill
hath
soughte
from
the
beginning
(
as
it
is
saide
already
)
to
take
awaye
the
deitie
&
godheade
from
Christ
:
that
by
that
meanes
al
the
saluation
of
mankind
might
be
vtterly
&
quite
ouerthrowen
.
In
spirite
.
The
Euangelist
Marke
hath
:
Inspired
with
the
holye
ghoste
:
And
the
Euangelist
Luke
in
stede
of
both
these
hath
:
In
his
boke
of
Psalmes
.
C.
But
Christ
declareth
that
Dauiddyd
speake
in
the
spirit
,
expresly
&
with
great
emphasis
and
force
.
For
he
opposeth
and
setteth
the
prophesie
of
the
thing
to
com
,
against
the
testimony
of
the
thing
present
And
the
cauill
by
the
which
the
Iewes
at
this
day
excuse
them selues
,
is
this
.
They
say
that
by
this
prophesye
the
kingedome
of
Dauid
is
celebrated
,
as
though
he
apointing
God
to
be
the
author
of
his
raygne
,
wolde
rise
against
the
mad
enterprises
&
beastly
practises
of
his
enemies
,
&
should
denie
them
to
profite
any
thing
at
al
,
without
the
permission
of
God
.
Least
that
the
Scribes
should
obiecte
some
such
thyng
,
Christ
foresheweth
that
the
psalme
was
not
made
of
the
person
of
Dauid
,
but
that
he
was
inspired
with
the
spirite
of
Prophesie
,
to
describe
the
kyngdome
of
Christe
to
come
:
(
euen
as
also
we
may
gather
easely
by
the
text
)
that
those
thinges
which
are
there
red
,
do
neither
belonge
to
Dauid
,
nor
to
no
earthly
king
els
.
For
there
it
bringeth
in
Dauid
the
kynge
to
be
adorned
with
a
new
priesthode
,
by
the
whiche
it
was
necessary
that
the
old
figures
and
shadowes
of
the
law
shuld
be
abrogated
.
Nowe
we
must
se
how
hee
proueth
that
Christ
shuld
be
of
more
excelencie
,
than
if
he
sprang
only
of
the
sede
of
Dauid
:
namely
because
hee
calleth
hym selfe
the
lorde
which
was
the
king
&
head
of
the
people
.
Wherupon
it
followeth
that
there
was
in
him
somwhat
more
than
in
a
man
.
Notwithstanding
it
semeth
to
be
a
weke
&
slender
reason
:
because
it
maye
be
obiected
,
that
when
he
gaue
the
psalme
to
the
peple
to
be
song
,
not
hauing
respecte
to
his
person
be
attributed
the
rule
&
gouernemente
to
Christ
ouer
others
:
but
we
answere
on
the
contrary
part
,
that
seing
he
was
one
of
the
members
of
the
churche
,
there
was
nothing
more
vnmete
,
than
that
he
should
depriue
him selfe
of
the
comon
doctryne
.
Here
he
commandeth
al
the
sonnes
of
the
God
of
heauen
,
and
of
the
inuincible
king
,
to
glory
(
as
it
were
)
and
reioyce
with
one
voyce
,
that
they
,
by
his
helpe
and
ayde
,
are
in
safegarde
.
If
he
be
seperated
from
the
body
of
the
church
,
he
shal
not
be
partaker
of
the
promised
saluation
in
Christ
:
if
this
were
the
voyce
of
a
fewe
,
the
rule
and
lordship
of
Christ
would
not
extende
it selfe
euen
till
Dauid
.
But
now
neyther
he
,
nor
any
other
can
make
himselfe
free
from
his
subiection
,
but
he
must
fall
from
the
hope
of
eternal
saluation
.
Therfore
seing
there
was
nothinge
better
to
the
prophete
Dauid
,
than
to
be
comprehended
in
the
Churche
:
hee
applyed
this
Psalme
no
lesse
to
him selfe
,
than
to
the
rest
of
the
people
.
In
fyne
,
by
this
titell
Christ
is
made
the
chiefe
and
only
king
,
by
the
whiche
he
maye
excell
amonge
the
faithfull
.
Neither
oughte
there
any
exception
to
be
admitted
,
but
so
sone
as
the
redemer
is
made
head
of
the
churche
,
all
men
ought
to
submit
them selues
vnto
him
.
Wherfore
there
is
no
doubt
but
that
Dauid
submitteth
him selfe
to
his
domination
and
rule
,
that
he
might
be
reckened
among
the
people
of
God
.
But
here
another
question
may
be
demanded
,
Q●…
whether
god
could
not
extol
some
one
man
which
should
be
the
redemer
,
to
be
Dauids
lord
,
although
he
were
his
son
.
For
here
the
substancial
name
of
God
is
not
put
,
but
the
name
of
lord
only
,
which
oftentimes
pertaineth
to
men
also
,
We
answere
that
Christ
taketh
this
for
a
graunt
,
Au●…
that
hee
which
is
taken
from
among
men
,
and
is
so
exalted
to
honor
that
he
is
the
head
of
the
Church
,
is
not
a
meere
man
,
but
indued
also
with
the
maiestie
of
God.
Esay
.
●…
For
the
eternal
God
which
challengeth
this
thing
to
him selfe
with
an
othe
,
that
euery
kne
shulde
bowe
before
him
,
Esay
.
●…
doth
also
swere
that
he
wil
not
geue
his
glory
to
another
But
trewly
as
the
Apostell
Paule
witnesseth
,
when
Christe
was
ascended
into
heauen
&
established
in
the
kingdome
,
Phili.
●…
he
had
a
name
geuen
to
him
aboue
al
names
,
that
before
him
euery
knee
should
bowe
.
And
althoughe
Paule
had
neuer
spoken
this
,
yet
notwithstandynge
the
matter
standeth
so
,
that
Christe
was
therefore
made
Dauids
lord
,
and
the
head
of
other
kinges
also
,
because
he
excelleth
angels
,
the
which
thing
cannot
belong
to
a
mortall
man
,
except
the
same
were
God
manifested
in
the
fleshe
.
We
graunt
truely
that
his
diuine
essence
is
not
here
expressed
accordinge
to
the
woorde
,
but
a
man
may
easely
thereuppon
gather
,
that
the
same
is
God
,
whiche
is
exalted
aboue
all
other
creatures
.
〈◊〉
natu●…
Christ
.
M.
Whereuppon
we
may
note
that
there
are
twoo
natures
in
Christe
Iesus
:
For
he
is
perfecte
God
,
&
perfect
man
:
as
he
is
God
,
he
is
like
vnto
the
father
,
and
equall
vnto
him
in
all
thinges
:
and
as
he
is
man
,
hee
is
inferyour
to
the
father
.
He
which
iudgeth
not
of
Christ
according
to
bothe
natures
,
affirmethe
hym
eyther
to
be
God
onely
,
or
man
onely
,
the
whiche
many
heretiques
do
,
and
haue
done
.
44
The
lord
said
vnto
my
lord
,
sit
thou
on
my
right
hande
,
till
I
make
thine
ennemies
thy
footestoole
.
The
Lorde
saide
to
my
lorde
.
B.
The
Hebrew
texte
for
this
worde
(
Lorde
)
in
the
firste
place
hath
Iehouah
,
and
for
Lorde
in
the
seconde
place
Adonai
.
As
if
it
had
bene
sayde
,
The
eternall
God
sayde
vnto
my
Christe
.
Our
sauiour
Christe
woulde
be
knowne
to
be
more
excellente
than
Dauid
in
this
,
that
Dauid
him selfe
calleth
him
his
Lorde
.
For
the
father
wolde
not
haue
called
the
sonne
Lorde
,
excepte
hee
had
knowne
him
to
be
greater
than
him selfe
.
C.
Therefore
here
the
holy
ghost
,
hath
set
downe
and
commytted
to
all
the
children
of
God
a
verse
of
tryumph
,
that
they
might
boldly
scorne
at
Sathan
,
and
all
his
mynisters
,
and
deryde
theyr
furor
,
because
they
go
aboute
to
cast
downe
Christe
from
his
throne
.
Least
therefore
men
beholdinge
great
busines
and
trouble
in
the
earthe
,
shoulde
quake
&
feare
,
they
are
commaunded
to
set
againste
all
the
practises
of
men
,
the
holy
and
inuiolable
decrée
of
God
.
The
sence
therfore
and
meaninge
of
the
place
is
this
.
That
althoughe
men
do
rage
and
swell
,
yet
notwithstanding
whatsoeuer
they
shall
take
in
hand
to
destroy
the
kingdom
of
Christ
shal
be
voide
,
because
the
same
being
erected
&
set
vp
by
the
power
of
God
,
and
not
by
the
will
of
man
,
is
stayed
and
vpholden
of
hym
for
euer
.
So
often
therefore
as
we
se
this
kingdome
assalted
with
violence
,
let
vs
remember
this
heauenly
&
diuine
sentence
of
the
holy
ghost
.
For
certainely
this
promise
was
putte
into
the
handes
of
Christe
,
that
all
the
faithefull
might
applye
the
same
to
their
vse
.
For
God
is
neither
inconstant
nor
deceitfull
that
he
shuld
alter
the
thing
that
is
gone
out
of
his
lyppes
,
Sit
thou
on
my
right
hand
.
C.
The
sittinge
at
the
right
hand
of
God
is
here
taken
metaphorically
,
for
the
seconde
or
next
degree
which
belongeth
to
the
vicar
of
God
.
Wherefore
it
is
euen
as
much
as
to
obtaine
his
rule
and
power
in
the
name
of
God
,
euen
as
we
know
the
God
committed
to
his
only
begotten
son
,
his
partes
and
portions
,
that
by
his
hand
he
might
gouerne
his
Church
.
B.
Therfore
to
sit
at
the
right
hande
of
God
,
is
to
raigne
in
his
name
,
so
that
hee
myght
be
thought
iustly
to
holde
the
same
power
:
that
wherefore
so
euer
he
did
raigne
hee
might
be
thought
to
sustaine
the
power
of
God
.
For
as
the
legate
and
embassadoure
doth
represent
and
sustain
the
person
of
the
kinge
:
euen
so
God
gouerneth
all
thinges
by
the
handes
of
his
Chryste
.
C.
So
that
this
manner
of
speakynge
doth
not
apointe
any
certain
place
,
but
it
doth
rather
include
heauen
&
earth
,
Ephe.
1.
vnder
the
rule
&
gouernment
of
Christ
.
A.
How
Christ
doth
sit
at
the
right
hande
of
God
,
reade
in
the
first
chapter
of
s
.
Paules
epistell
to
the
Ephesians
,
Heb.
1.
&
in
the
first
chapter
of
his
epistell
to
the
Hebrewes
.
Vntill
I
make
thine
ennemies
.
C.
This
woorde
(
vntil
)
doth
not
signifie
somwhat
to
come
or
not
to
come
,
but
it
signifieth
the
tyme
which
goeth
before
,
B.
We
muste
also
note
the
Christ
vseth
the
testimony
of
this
psalme
,
to
declare
that
he
is
not
only
Dauids
lord
,
but
also
to
set
forth
the
inuincible
power
&
victorye
of
his
kingdome
against
his
enemies
.
As
if
he
should
haue
said
:
ye
shal
be
so
far
from
resisting
me
that
ere
it
be
long
,
my
father
wil
set
me
at
his
right
hande
,
and
geue
me
full
possession
of
all
power
,
the
which
power
I
wyl
exercise
,
vntyll
suche
tyme
as
you
and
all
my
ennemies
are
made
my
footestoole
.
C.
The
holy
ghost
therefore
dothe
pronounce
that
Christe
shall
sytte
vntyll
his
enemies
are
laide
prostrate
and
brought
into
subiection
,
that
we
myghte
knowe
that
his
kingedome
shall
euer
remayne
inuincible
:
not
because
his
enemies
beinge
ouercome
,
his
power
shall
be
taken
from
hym
agayne
,
but
because
all
the
rable
of
his
ennemies
being
ouerthrowen
,
it
shal
stande
whole
and
sounde
for
euer
.
In
the
meane
season
,
the
state
and
condition
of
his
kingdome
at
this
day
is
noted
vnto
vs
,
to
the
ende
it
shoulde
not
be
greuouse
vnto
vs
,
when
we
se
the
same
resisted
on
all
handes
.
For
it
wyll
come
to
passe
,
that
whosoeuer
rashely
rysethe
to
rebel
against
the
kyngdome
of
Christ
,
shall
vtterly
be
destroied
and
cast
downe
.
As
concernynge
the
which
matter
reade
the
fyftene
chapter
of
the
fyrst
epistell
of
S.
Paule
to
the
Corinthians
.
1.
Cor.
15.
Thy
foote
stoole
.
B.
M.
By
these
woordes
hee
vnderstandeth
absolute
subiection
:
euen
suche
subiection
as
that
whiche
the
Apostell
Paule
speakethe
of
,
Phili.
2
,
when
hee
saythe
,
that
in
the
name
of
Iesu
euerye
knee
shall
bowe
.
These
woordes
do
contayne
seuere
threateninges
againste
the
ennemies
of
Christe
.
The
holy
martyre
S
Steuen
had
the
like
meanynge
also
,
when
he
said
:
Beholde
I
sethe
heauens
open
,
Act.
7.
and
the
sonne
of
man
standynge
at
the
right
hande
of
the
power
of
God.
45
If
Dauid
then
called
him
lorde
,
how
is
he
then
his
sonne
?
A.
Our
sauiour
Christ
concludeth
with
greate
boldenesse
,
that
there
shoulde
be
somewhat
more
in
the
Messias
,
than
the
Humanitie
.
M.
Yet
notwithstandinge
hee
dothe
not
this
to
proue
that
hee
is
the
sonne
of
Dauid
,
but
to
reproue
the
ignorance
and
blindenesse
of
the
hie
priestes
,
scribes
,
and
Phariseyes
,
by
the
whiche
they
iudged
nothynge
elles
of
Chryste
,
than
that
whiche
mighte
also
appertayne
to
the
sonne
of
a
man
.
A.
They
dyd
so
assigne
vnto
him
the
terrene
and
transytorye
kyngdome
,
that
they
neuer
remembred
the
heauenly
and
euerlasting
power
with
the
whiche
the
father
endewed
his
sonne
.
Hee
seeketh
therefore
to
brynge
theim
to
the
consyderation
of
this
heauenly
kingedome
.
46
And
no
man
was
able
to
answere
him
any
thinge
,
neither
durste
any
man
(
from
that
daye
forthe
)
aske
him
any
mo
questions
.
C.
They
dyd
perceiue
the
power
of
God
in
his
aunsweres
,
the
whiche
they
were
not
able
to
resiste
,
excepte
they
shoulde
seeme
to
contend
and
striue
against
God
:
and
that
in
vayne
.
M.
These
woordes
are
added
of
the
Euangelistes
,
partely
to
declare
the
lighte
of
the
trewthe
,
whyche
cannot
be
extinguished
,
and
partelye
to
declare
howe
hardely
the
mallyce
of
the
wicked
maye
be
ouerthrowne
.
For
although
they
be
not
able
to
make
any
answere
,
nor
dare
any
more
aske
hym
questions
to
proue
him
,
yet
notwithstanding
they
ceasse
not
to
hate
.
But
this
profyte
commeth
by
the
confusion
of
the
ennemies
of
the
trewthe
,
namely
,
that
theyr
impudencie
is
reuealed
:
And
this
is
the
cause
that
the
Apostel
Paule
commaunded
Tytus
to
reproue
sharpely
the
obstinate
,
Titu●…
with
wholesome
doctrine
.
The
xxiii
.
Chapter
.
THEN
spake
Iesus
to
the
people
,
and
to
his
disciples
,
sayinge
:
The
Scribes
and
the
Phariseis
syt
in
Moyses
seate
.
Then
spake
Iesus
to
the.
Bu.
When
our
sauiour
Christ
had
tried
and
assaied
all
the
waies
and
meanes
hée
coulde
,
and
seynge
there
was
nowe
no
hope
left
to
conuert
the
hie
priestes
,
and
rulers
of
the
people
at
any
time
vnto
the
lorde
(
for
they
were
fully
determined
to
perseuer
in
their
errours
,
and
obstinatly
to
peryshe
in
their
synnes
)
leaste
they
should
bring
the
people
with
them selues
into
the
same
ruine
and
destruction
,
hee
teacheth
them
at
the
laste
to
beware
and
take
hede
.
C.
This
admonition
aboue
al
other
was
necessary
&
profitable
,
that
amonge
the
discordes
,
dissentions
,
&
burliburlies
in
matters
troblesome
&
confused
,
in
the
dissipation
of
the
right
&
lawfull
order
,
the
autoritie
notwithstanding
of
the
word
of
God
shuld
remaine
safe
&
sound
.
For
to
this
ende
did
the
purpose
of
Christ
tende
leaste
the
people
beynge
offended
at
the
wickednes
of
the
Scribes
shoulde
cast
from
them
the
reuerence
of
the
lawe
.
For
we
knowe
howe
easely
the
myndes
of
men
are
inclyned
to
disdaine
the
same
:
speciallye
when
the
lyfe
of
the
pastor
or
teacher
is
dissolute
and
louse
,
and
not
agreable
to
his
doctrine
.
●…senesse
of
〈◊〉
in
the
pa●…
cause
the
●…h
wicked●…
in
the.
〈◊〉
.
For
then
al
men
for
the
moste
parte
by
theyr
exaumple
thincke
that
they
maye
do
the
lyke
without
daunger
of
ponishement
.
The
lyke
,
yea
,
a
greate
deale
worse
commeth
to
passe
by
discorde
,
discention
,
and
strife
.
For
the
greater
parte
,
the
yoake
beinge
caste
of
,
geue
them selues
to
pleasure
,
&
burste
forthe
into
extreame
contempte
.
But
at
that
tyme
the
Scribes
were
excedynge
couetouse
,
they
swelled
with
pryde
and
ambition
,
and
theyr
rapyne
,
gredynesse
and
terrible
crueltie
was
so
wel
known
,
with
the
corruption
of
theyr
manners
,
that
they
myghte
seeme
to
haue
conspyred
the
vtter
destruction
of
the
lawe
.
Besyde
this
,
they
had
peruerted
the
true
and
naturall
sence
of
the
law
,
with
their
false
commentes
and
interpretations
:
in
so
muche
that
Chryste
was
constrayned
sharpely
to
contende
with
them
:
because
that
a
wonderful
outragious
madnesse
caryed
theim
headlonge
,
to
extynguyshe
the
lyghte
of
the
trewthe
.
Therefore
,
because
it
was
daungerouse
leaste
that
manye
,
partely
by
suche
corruptions
,
and
partely
by
the
tumulte
of
contentions
,
shoulde
wholly
contempne
and
despyse
trewe
godlynesse
,
Chryste
in
good
tyme
meeteth
with
the
same
,
and
pronounceth
it
to
be
done
amisse
,
if
that
trewe
religion
,
and
reuerence
of
the
lawe
runne
into
contempte
,
throughe
the
wyckednesse
of
menne
.
Seinge
the
Scrybes
were
altogether
obstynate
ennemies
of
the
trewthe
,
because
through
theyr
tyrannye
,
they
helde
the
Churche
in
oppression
,
Chryste
was
constrayned
to
de●…ecte
and
dysclose
theyr
wyckednes
.
For
excepte
that
good
and
simple
menne
had
bene
drawne
from
theyr
seruytude
and
ho●…dage
,
the
passage
and
waye
had
bene
shutte
and
stopt
against
the
Gospel
.
There
was
also
an
other
reason
:
namely
,
because
the
people
thought
that
to
be
lawefull
for
them
whiche
they
saw
their
guides
and
ringeleaders
do
,
and
fayned
vnto
them selues
a
lawe
of
theyr
vicious
and
corrupte
manners
.
Moreouer
,
leste
any
man
should
misconstrue
that
which
he
was
aboute
to
speake
,
he
foresheweth
that
what
soeuer
the
teachers
be
,
yet
not
withstandyng
it
is
mete
,
eyther
by
their
fylthynesse
,
to
defyle
the
worde
of
God
,
or
by
theyr
wycked
examples
,
to
take
lybertie
to
synne
.
And
this
wyse
consyderation
must
diligently
be
noted
:
for
many
when
they
gett
this
one
thynge
,
that
they
maye
hate
and
defame
the
wycked
and
vngodlye
,
they
do
myngle
and
confounde
all
thinges
with
theyr
rashe
and
vnaduysed
zeale
.
For
all
discipline
is
contempned
,
shame
troden
vnder
foote
:
to
be
shorte
,
there
remayneth
no
regarde
of
honestie
,
yea
,
many
thereby
waxe
bould
and
seeke
by
all
meanes
to
bewraye
the
synnes
of
the
priestes
,
that
they
theym selues
vnder
that
collour
may
haue
more
lybertie
to
synne
.
But
Christe
dothe
so
inuey
againste
the
scrybes
,
that
fyrste
of
all
he
bringeth
the
law
of
God
from
contempte
.
Wee
therefore
muste
vse
the
same
caution
and
dyligence
,
if
we
desire
to
haue
our
reprehentions
profyte
.
Agayne
,
it
shall
be
profytable
for
vs
to
note
that
for
all
this
,
Chryste
was
not
terrefyed
by
feare
of
the
offendynge
of
any
,
whereby
he
myghte
be
stayed
from
reprehendynge
these
wicked
teachers
:
accordynge
to
theyr
desertes
:
Hee
onely
obserued
this
moderation
,
leaste
the
doctryne
of
God
shoulde
waxe
vyle
for
the
wyckednesse
of
men
.
Mark.
12.
The
Euangelyste
Marcke
saythe
,
that
hee
spake
vnto
them
in
his
doctryne
,
to
the
ende
wee
myghte
heare
that
hee
preached
against
vyce
and
not
to
brede
enuy
towardes
any
person
:
Howe
be
it
the
Euangelist
Luke
semeth
to
restrayne
it
to
the
dysciples
,
but
it
is
more
probable
,
that
hee
spake
withoute
exception
,
to
the
whole
multytude
:
as
more
playnely
appereth
by
the
woordes
of
this
oure
Euangelyste
:
and
the
matter
it selfe
requyred
also
,
that
Chryste
should
haue
respecte
to
all
in
generall
.
In
Moyses
seate
.
1
M.
Because
the
lorde
Iesus
wente
aboute
to
reprehende
those
thynges
for
the
moste
parte
,
whyche
dyd
make
and
appertaine
bothe
to
error
,
by
false
doctrine
,
and
also
to
seducinge
of
people
,
by
false
immitation
,
he
goeth
about
before
all
other
thinges
to
bringe
to
passe
,
that
they
shoulde
not
reiecte
that
good
whiche
they
had
,
with
that
whiche
was
euill
.
They
did
good
in
that
they
administred
Moyses
chaier
or
seate
,
that
is
,
because
they
taught
the
people
the
lawe
,
and
the
prophetes
.
C.
He
exhorteth
therfore
the
faithfull
,
seinge
the
Scribes
lyued
so
vngodly
,
not
to
frame
their
liues
after
their
manners
,
but
to
lyue
rather
accordinge
to
the
rule
of
the
lawe
,
which
they
heare
out
of
the
Scribes
mouthes
.
For
it
was
necessary
for
hym
(
as
we
shewed
euen
nowe
)
to
reprehend
many
corruptions
in
them
leaste
they
shoulde
infecte
the
whole
multitude
.
Therfore
lest
their
wicked
abhominations
,
the
doctrine
wherof
they
were
ministers
,
&
preachers
should
be
brought
into
contempt
,
he
commaundeth
the
faythfull
to
geue
eare
vnto
theyr
wordes
,
and
not
to
haue
regarde
vnto
their
workes
:
as
if
he
had
said
that
there
was
no
cause
why
the
wicked
examples
of
the
pastors
should
staye
the
faithfull
from
leadinge
a
godly
life
.
M.
Christe
also
taketh
away
that
suspytion
,
by
the
whiche
he
was
thought
to
be
an
ennemie
vnto
the
lawe
of
Moyses
,
because
he
dyd
so
earnestly
inueye
againste
the
priestes
:
as
thoughe
he
were
by
and
by
,
an
ennemie
vnto
the
lawe
of
God
,
whiche
reprehended
the
ministers
of
the
lawe
,
Scribes
,
and
hie
priestes
,
in
any
matter
.
For
as
at
this
day
also
they
are
counted
for
aduersaries
&
ennemies
vnto
Christ
and
of
the
Church
,
which
do
speke
against
the
wickednes
of
the
priestes
,
of
religion
&
of
the
churche
:
euen
so
at
that
time
,
they
which
vnderstode
not
the
purpose
and
scope
of
Christe
,
did
easelye
fall
into
this
suspition
,
the
they
thoughto
this
that
Iesus
did
impugne
&
resist
the
hie
pristes
scribes
,
and
Phariseis
,
because
he
hated
the
lawe
of
Moyses
.
To
take
away
therfore
this
error
,
he
doth
firste
geeue
them
an
admonition
,
by
the
whiche
he
goethe
about
to
establishe
in
them
the
authorytie
of
Moyses
lawe
,
that
men
myghte
knowe
that
he
did
not
resist
or
gainesaye
the
mynistery
of
Moyses
lawe
,
but
those
thynges
onely
,
whiche
they
loued
and
taughte
agaynste
Moyses
,
Sit
the
Scribes
and
the
Phariseies
.
C.
By
the
name
of
Scribes
wee
maye
note
well
enoughe
the
doctours
&
interpreters
of
the
lawe
,
and
that
by
the
Hebrewe
phrase
:
The
which
the
Euangelist
Luke
calleth
Lawyers
.
But
the
Lorde
doth
specyally
towche
the
Phariseyes
,
whiche
were
of
the
nomber
of
the
Scrybes
,
because
then
this
secte
hadd
the
prerogatiue
and
preheminence
in
the
gouernment
of
the
Church
,
and
in
the
interpretation
of
the
Scripture
.
What
the
Scrybes
,
Saduces
,
and
Phariseies
were
,
we
haue
shewed
before
.
Moyses
Chaire
.
B
The
Chaire
of
the
which
our
Sauioure
Chryste
maketh
mention
here
,
dothe
not
signifie
the
authoritie
of
Moyses
,
which
the
Scribes
abused
,
but
it
signifieth
the
place
out
of
the
whiche
they
purely
redde
and
interpreted
the
lawe
of
Moyses
.
C
,
To
syt
therefore
in
Moyses
Chaire
,
is
nothynge
elles
than
to
shewe
out
of
the
lawe
of
God
,
howe
men
ought
to
lyue
.
And
althoughe
it
be
not
certaine
out
of
what
place
thei
did
speke
or
preach
yet
notwithstanding
,
their
coniecture
is
probable
,
1.
Esr
.
●…
whiche
referre
it
to
the
pulpet
whiche
Esras
made
,
to
haue
the
lawe
taught
in
He
therefore
sitteth
in
Moyses
Chaire
,
which
preacheth
not
of
his
owne
brayne
,
but
by
the
authoritie
and
woorde
of
God
.
E.
G.
The
Scribes
and
Phariseies
were
wont
to
reade
and
interpret
the
lawe
of
Moyses
&
the
prophetes
also
,
on
the
Saboth
daies
.
Wherupon
the
Euangelist
Luke
hath
these
wordes
:
After
the
lecture
of
the
lawe
and
the
prophetes
,
the
rulers
of
the
sinagogges
sent
vnto
them
&c
3
All
therfore
whatsoeuer
they
bid
you
obserue
,
that
obserue
and
do
:
Act.
●…
but
do
not
ye
after
their
woorkes
:
for
they
saie
and
do
not
.
All
therefore
whatsoeuer
.
C.
This
sentence
oughte
thus
to
be
vnderstoode
.
The
phariseies
and
reste
of
the
Scrybes
(
or
the
Scribes
,
amonge
whom
the
Phariseyes
do
moste
excell
)
when
theye
speake
vnto
you
,
are
good
maisters
and
teachers
of
an
honeste
and
godly
life
:
but
they
leade
you
farre
wyde
by
theyr
wicked
workes
:
Wherefore
se
that
ye
haue
more
regarde
to
their
woordes
than
to
theyr
handes
.
B.
For
I
wil
not
that
any
man
contemne
and
despise
the
sacred
and
holy
ministery
and
office
of
teachynge
,
for
the
corrupte
maners
of
the
Scribes
.
C.
Nowe
here
it
maye
be
demaunded
whether
that
all
whatsoeuer
the
doctors
do
commaunde
ought
to
be
followed
without
exception
.
●…estion
.
For
it
is
well
inoughe
knowne
that
the
Scribes
of
that
age
did
wickedlye
corrupte
the
lawe
with
their
owne
inuencions
,
that
they
oppressed
the
miserable
consciences
of
men
wyth
vniust
lawes
,
and
that
they
polluted
the
seruice
and
worshipp
of
God
with
manye
superstitions
:
But
truely
Christe
woulde
haue
their
doctrine
obserued
and
kepte
,
althoughe
it
were
not
lawfull
to
resiste
their
tyranny
.
The
answere
may
easely
be
made
,
●…nswere
.
that
all
kynde
of
doctrine
is
not
simplely
compared
with
the
lyfe
,
but
that
this
was
the
purpose
of
Christe
,
to
put
a
difference
betwene
the
holy
lawe
of
God
,
and
their
prophane
woorkes
.
For
to
sitt
in
Moses
seate
(
as
it
was
said
before
)
signifieth
to
teache
out
of
the
law
of
God
howe
men
ought
to
frame
theire
liues
.
Here
also
is
noted
the
lawful
callinge
:
because
Christe
therefore
commandeth
the
Scribes
to
bee
hearde
,
because
they
were
the
publique
teachers
of
the
Church
.
The
Papistes
counte
it
sufficiente
to
haue
a
titell
and
to
occupy
the
place
of
such
as
should
execute
the
lawe
.
For
to
this
effecte
they
wrest
the
words
of
Christe
,
as
though
it
were
necessary
obediently
to
receiue
whatsoeuer
the
ordinary
gouerners
of
the
Churche
do
commaunde
.
But
truely
this
their
cauil
is
sufficiently
confuted
by
the
other
edicte
of
Christe
,
〈◊〉
.
16.
where
he
commandeth
to
beware
of
the
leuen
of
the
Pharises
.
If
it
be
not
onely
lawfull
before
GOD
(
as
oure
Sauioure
Christ
saith
)
but
also
necessarye
to
reiecte
whatsoeuer
the
Scribes
of
their
owne
braine
do
mingle
with
the
lawe
,
it
shal
not
be
mete
truely
without
greate
choyse
,
deliberation
,
and
iudgemente
to
receiue
whatsoeuer
it
shall
please
them
to
commaunde
.
Furthermore
if
Christe
shoulde
here
tie
the
consciences
of
those
that
are
his
to
the
preceptes
of
men
,
he
should
falselye
saye
in
an
other
place
:
that
they
worship
God
in
vaine
with
the
commaundementes
of
men
.
Mat●…
〈◊〉
C.
G
,
By
these
it
appeareth
that
Christ
doth
not
here
speake
generally
:
But
so
longe
as
they
sate
in
Moses
seate
,
and
continued
in
the
pure
and
simple
interpretation
of
the
lawe
,
teaching
those
thinges
whiche
the
Lord
had
commaunded
Moses
to
be
done
,
he
woulde
haue
the
people
to
heare
them
,
and
those
thynges
kepte
also
which
they
commaunded
and
taught
in
the
name
of
God
.
For
Sainct
Augustine
very
well
and
accordinge
to
the
minde
of
Christe
,
Austin
.
〈◊〉
in
Iohan
.
●…
.
expoundeth
that
the
Scribes
sytting
vppon
Moses
seate
taughte
the
lawe
of
God
,
and
that
therfore
the
shepe
oughte
to
heare
the
shepeherds
voyce
:
by
them
as
by
hyerelings
.
Iohn
10.
To
the
whiche
wordes
he
addeth
by
and
by
sayinge
:
God
therefore
teacheth
by
them
:
But
if
they
go
aboute
to
teache
their
owne
inuencions
,
neither
here
them
nor
follow
them
,
To
the
which
sentence
agréeth
that
which
the
same
father
hath
in
his
fourth
booke
De
doctrina
Christiana
saying
:
Because
the
good
and
faithfull
doe
not
heare
euerye
man
,
but
obediently
heare
God
himself
,
Aust.
lib.
4.
de
doctrina
Christiana
,
therfore
they
are
hearde
proffitablelye
,
which
also
lyue
not
proffitablely
.
Therfore
the
seate
,
not
of
the
Scribes
,
but
of
Moses
constrained
them
to
teache
that
whiche
was
good
,
although
they
did
not
that
which
was
good
.
For
in
their
lyse
they
did
what
them
lyste
,
but
the
seate
being
none
of
theirs
suffered
them
not
to
teach
what
them
lysted
.
That
obserue
and
do
.
A.
For
blessed
are
they
which
heare
the
worde
of
God
and
kepe
it
.
And
Sainct
Iames
saith
,
be
ye
doers
of
the
worde
and
not
hearers
only
deceyuing
your selues
.
But
do
not
ye
after
their
workes
.
M
He
therfore
vttered
these
wordes
because
he
knewe
that
the
lyfe
of
the
teachers
was
more
followed
,
than
their
doctrine
obeied
.
But
he
speaketh
specially
of
their
hypocrisy
,
Luke
11.
by
the
which
they
did
contaminate
and
destroye
all
their
woorkes
,
Iames.
1.
yea
euen
those
which
were
good
.
Whervppon
he
addeth
,
as
hereafter
followeth
,
sayinge
:
All
that
they
do
is
to
be
sene
of
men
.
For
they
saye
and
do
not
.
They
said
or
taught
(
truely
)
out
of
Moyses
,
that
all
thinges
shoulde
be
done
by
a
true
faith
and
iuste
feare
of
the
Lorde
,
that
trueth
and
equitye
shoulde
be
imbraced
,
that
euery
man
shoulde
so
doe
vnto
his
neighbour
as
he
woulde
be
done
vnto
,
that
they
shoulde
haue
a
stedfast
harte
geuen
to
the
glory
of
God
in
the
ceremonies
of
the
lawe
,
that
they
would
at
no
time
follow
their
owne
will
,
and
such
lyke
.
These
thinges
they
spake
,
but
these
things
thei
obserued
not
For
whether
they
gaue
almes
,
prayed
,
or
fasted
,
or
fulfilled
any
of
the
ceremonys
,
they
did
it
to
be
sene
of
men
,
not
to
be
accepted
of
God
:
as
it
is
sayde
before
.
They
soughte
euerye
wheare
for
their
owne
,
but
in
the
meane
time
they
wanted
mercy
and
compassion
,
iudgement
,
and
faith
:
euen
as
the
Lord
him selfe
(
as
followeth
)
casteth
in
their
teeth
.
But
to
worke
&
do
after
this
maner
is
as
auayleable
with
God
:
as
to
do
nothing
at
all
And
this
is
the
cause
that
our
Sauiour
Christ
saith
:
They
saye
and
do
not
.
4.
Yee
they
binde
together
heauy
burthens
,
and
greuouse
to
be
borne
,
and
laye
them
on
mens
shoulders
:
but
they
themselues
will
not
heaue
at
them
with
one
of
their
fingars
.
Yee
they
bynde
together
heauy
burthens
.
C.
Our
Sauiour
Christe
doth
not
here
accuse
the
Scribes
as
thoughe
they
dyd
tyrannically
oppresse
mens
minds
with
vniuste
lawes
.
For
although
they
had
brought
in
many
superfluouse
rites
(
as
maye
appeare
by
other
places
)
yet
notwithstanding
Christ
doth
not
now
touch
that
falte
:
because
he
doth
compare
the
true
doctrine
with
a
wicked
and
dissolut
lyfe
.
So
that
the
greuouse
burthens
,
and
hard
to
be
borne
which
being
bound
together
,
they
layd
on
mens
shoulders
,
were
the
liuely
and
expresse
commaundements
of
God
,
the
which
(
as
Peter
also
witnesseth
)
neither
they
nor
their
fathers
coulde
beare
.
For
who
euer
at
any
time
was
endewed
with
that
spirit
,
that
he
was
able
to
obserue
without
any
transgression
so
many
rytes
and
ceremonies
as
the
lawe
prescribeth
?
Who
also
fulfilled
at
any
time
those
thinges
whiche
properly
are
contained
in
the
law
,
Christe
onely
excepted
?
C.
It
is
no
merueile
therefore
if
the
lawe
be
called
a
burthen
heauy
and
greuouse
to
be
borne
,
and
specially
in
respecte
of
our
infirmitye
.
But
althoughe
the
Scribes
did
require
nothinge
more
than
that
which
was
commaunded
of
God
,
yet
notwithstandinge
Christe
dothe
here
reproue
that
whiche
was
to
straight
and
austere
an
order
of
teachinge
,
which
was
common
to
these
proude
ypocrits
namely
in
that
they
imperiously
exacted
,
and
cruelly
demaunded
of
others
whatsoeuer
was
dewe
vnto
God
,
and
were
inexorable
and
seuere
in
vrginge
and
requiringe
of
deuties
wheras
they
fauored
themselues
in
those
things
which
they
so
seuerely
enioyned
to
others
.
In
the
whiche
sence
the
prophete
reprocheth
them
,
Eze.
3.
●…
when
he
sayth
that
they
ruled
the
people
of
God
cruelly
and
churlishly
.
For
they
which
feare
GOD
in
dede
althoughe
they
study
to
frame
disciples
according
to
his
wil
,
yet
notwithstanding
because
they
are
more
seuere
towarde
themselues
than
towards
others
,
they
are
not
such
seuere
exactors
and
vrgers
of
deutie
.
Furthermore
because
they
knowe
their
owne
infirmitie
they
do
willingly
beare
with
the
weake
.
But
there
is
nothinge
more
bolde
and
cruell
to
commaunde
then
the
wicked
contemners
of
God
:
because
they
haue
no
regarde
to
the
difficultie
,
from
the
which
they
exempte
themselues
.
Wherfore
there
is
no
man
that
shall
moderately
commaunde
others
,
but
hee
which
is
first
a
maister
to
himselfe
.
But
they
themselues
wil
not
heaue
at
them
with
one
of
their
fingars
.
M.
G.
The
Euangeliste
Luke
hath
these
woordes
:
Luk●…
Ye
lade
men
with
burthens
whiche
they
are
not
able
to
beare
,
and
ye
your selues
toutche
not
the
packes
with
one
of
youre
fingars
.
But
by
those
commaundements
of
the
lawe
and
by
those
harde
preceptes
of
the
rites
and
ceremonys
thereof
,
the
Lorde
woulde
haue
his
people
made
humble
,
and
constrained
as
it
were
to
craue
and
seke
for
his
mercy
,
by
the
which
onely
,
saluation
happeneth
to
men
.
5.
All
these
workes
do
they
for
the
intente
that
they
maye
be
sene
of
men
.
They
set
abroade
their
philateries
,
and
make
large
the
borders
of
their
garmentes
.
All
these
workes
do
they
to
be
sene
of
men
.
C
He
saide
alitell
before
that
the
Scribes
taught
farre
otherwise
than
they
lyued
:
and
now
he
addeth
that
if
they
haue
any
shewe
of
goodnes
,
it
is
fayned
,
hipocritical
,
and
vaine
because
they
did
séeke
for
nothing
els
but
to
please
men
,
and
to
shewe
forthe
themselues
.
Bu.
C
The
Phariseis
therfore
did
either
transgresse
the
lawe
of
God
openlye
,
or
els
they
so
fained
&
dissembled
that
they
might
seme
honest
when
as
in
dede
they
were
otherwise
.
He
detected
also
their
ambition
before
as
appeareth
in
the
sixte
chapter
.
C.
But
here
the
painted
shewe
of
their
workes
,
which
onely
serued
to
ostentation
,
is
opposed
and
set
againste
the
true
study
of
piety
and
godlines
of
lyfe
.
For
the
true
and
sound
worshiper
of
god
shall
neuer
be
geuen
to
these
vaine
gloriouse
shewes
with
the
which
hypocrits
are
puffed
vp
.
So
that
ambition
in
the
Scribes
and
Phariseis
is
not
onely
reprehended
:
but
also
when
the
Lorde
had
condemned
the
transgression
and
contempte
of
the
deuine
law
in
their
whole
life
,
leaste
they
shoulde
defende
themselues
with
their
fained
sanctimony
as
with
a
buckeler
,
he
answereth
by
occupation
(
that
is
,
by
a
subtil
preuenting
)
that
they
are
but
friuolouse
&
vaine
trifels
,
and
not
to
be
accounted
of
,
in
the
whiche
they
boaste
them selues
:
because
there
raigned
among
them
nothing
but
mere
ostentation
.
They
set
abroade
their
Philateries
.
He
nameth
here
one
particuler
order
of
their
pride
,
by
the
which
such
ambition
might
be
easely
knowne
.
E.
This
worde
Phylatery
is
a
Gréeke
woorde
taken
of
Phylacterion
,
which
signifieth
a
preseruatiue
,
because
in
them
the
remembrance
of
the
lawe
was
kepte
.
●…lacte●…
Phylacteries
also
were
(
if
S
Hierome
be
to
bee
credited
)
parchement
skinnes
in
that
which
the
ten
commaundementes
of
the
lawe
was
written
,
●…rom
.
the
which
they
foulded
and
ware
vppon
their
heades
in
maner
of
a
crowne
,
to
the
ende
they
might
alwayes
be
sene
of
men
.
And
the
same
S
Hierom
,
witnesseth
that
this
maner
and
custome
continued
euen
vntill
his
tyme
throughe
out
all
Iudaea
.
Persia
&
Babilon
,
and
that
he
whiche
had
this
thing
vppon
his
heade
was
counted
religiouse
.
But
some
thinke
that
this
maner
was
taken
out
of
Moses
,
for
he
writteth
thus
:
Deut.
6.
Let
these
wordes
whiche
I
commaunde
the
be
in
thy
hart
&c.
And
thou
shalt
bynde
them
for
a
signe
to
thy
hande
,
and
they
shal
be
a
remembrance
betwene
thyne
eyes
:
thou
shalte
writte
them
also
vpon
the
postes
of
thy
houses
,
and
vppon
thy
dores
.
C.
For
,
because
fleshe
and
bloude
will
easely
forget
the
lawe
,
the
Lorde
hereby
wente
aboute
to
bringe
his
people
in
remembrance
of
him
.
For
therefore
also
such
sentences
were
commanded
to
be
written
out
of
the
lawe
vppon
the
postes
of
their
houses
,
that
on
which
syde
soeuer
they
should
looke
,
they
might
by
and
by
beholde
some
godlye
admonition
.
But
what
did
the
Scribes
?
Surely
they
to
the
ende
they
mighte
differ
from
the
reste
of
the
people
,
caried
the
commandements
of
God
more
beautifullye
written
on
their
garments
.
But
in
this
vaine
shewe
their
filthye
ambition
bewrayed
it selfe
.
For
they
also
whiche
woulde
seme
amonge
the
Scribes
and
Phariseis
to
excell
the
reste
in
the
diligent
obseruinge
of
the
law
,
were
wonte
to
make
their
Philacteries
most
broade
,
to
the
ende
they
mighte
haue
more
sentences
of
the
lawe
than
others
written
therein
.
And
make
large
the
borders
of
their
gar
.
M.
The
makinge
large
of
the
borders
of
theire
garments
,
and
the
settinge
abroade
their
Philacteries
were
done
to
one
ende
.
For
the
more
that
they
did
extende
the
borders
of
their
garmentes
,
the
more
religiouse
were
they
counted
amonge
the
superstitiouse
and
simple
.
As
concerninge
the
borders
and
gardes
of
garmentes
there
is
a
commaundemente
in
Moyses
,
where
it
is
saide
:
And
the
Lorde
spake
vnto
Moyses
,
sayinge
:
Speake
vnto
the
children
of
Israell
and
bid
them
,
that
they
make
them
gardes
in
the
quarters
of
theire
garmentes
throughoute
their
generations
,
and
put
vppon
the
garde
of
the
quarters
a
rybande
of
yellowe
silke
.
And
the
garde
shal
be
vnto
to
you
to
looke
vppon
,
that
ye
maye
remember
all
the
commaundementes
of
the
Lorde
and
doe
them
,
and
be
holy
vnto
to
youre
God
.
C.
Let
vs
also
hereby
learne
how
ready
wise
men
be
to
mingle
vaine
toyes
with
the
commaundementes
of
GOD
,
Num.
15.
that
they
may
couer
their
vices
and
wickednes
vnder
some
cooller
&
cloake
of
vertue
:
when
as
in
dede
they
wreste
the
exercises
of
Godlynes
whiche
God
hath
commaunded
,
to
their
owne
hypocrisy
.
There
was
nothinge
more
profitable
than
to
exercise
all
the
sences
in
the
meditacion
of
the
lawe
,
neyther
was
the
same
also
commaunded
of
the
Lorde
in
vaine
.
But
they
were
so
farre
frome
profitynge
in
these
rudymentes
and
rules
,
that
they
placinge
perfecte
righteousnes
in
apparel
,
despise
the
law
all
their
life
tyme
.
For
the
lawe
of
the
Lorde
coulde
not
be
more
contumeliously
decided
and
contemned
,
than
by
this
,
that
they
fayned
the
same
to
be
kepte
by
wearinge
a
maskyng
and
playing
kinde
of
apparell
.
M.
Here
also
we
may
take
occasion
to
condemne
the
superstition
of
certaine
women
,
whiche
weare
aboute
their
neckes
certaine
shorte
sentences
of
the
Gospell
,
Superstitius
wearinge
of
the
Gospel
about
the
necke
and
the
signe
of
the
crosse
,
when
as
indede
they
are
altogether
ignorante
of
the
force
of
the
Gospell
.
Yea
truely
the
Priestes
and
monkes
them selues
,
haue
followed
,
many
triffells
lyke
vnto
these
,
all
the
whiche
thinges
are
nothinge
els
but
a
hawkinge
after
the
estimation
of
men
:
and
therefore
they
are
here
seuerely
condemned
of
Christe
,
who
specially
requireth
the
integrity
of
the
harte
,
and
a
minde
voyde
of
all
dissimulation
.
6.
And
loue
the
vppermoste
seates
at
feastes
,
and
to
syt
in
the
chefe
place
of
counsels
,
and
gretings
in
the
market
,
and
to
be
called
of
men
Rabbi
.
And
loue
the
vppermost
seates
.
M.
These
thinges
do
declare
what
the
hypocrites
do
seke
for
by
their
ostentation
and
bragging
.
The
ende
of
their
bragginge
is
to
obtaine
glory
and
praise
of
men
.
For
it
is
a
gloriouse
thing
,
in
all
places
to
haue
the
superiority
.
C.
But
to
seke
for
the
vppermoste
seates
and
hyest
places
pertaineth
onely
to
those
,
who
rather
desyer
to
be
exalted
amonge
men
,
Pride
pertaineth
to
the
wicked
.
than
to
be
allowed
of
God.
At
feastes
.
A.
For
so
signifieth
the
Gréeke
word
,
&
so
hath
our
common
English
translation
:
but
the
Lattin
texte
hath
:
At
suppers
.
And
to
sit
in
the
chefe
place
of
councels
.
M.
Or
synagoges
(
for
so
hath
the
Lattine
translation
)
that
is
to
saye
,
Ecclesiastical
metings
.
But
what
of
this
?
Is
it
not
lawful
for
some
to
sytt
in
the
hyest
seates
at
feastes
,
and
counselles
?
Is
it
not
mete
that
they
which
excell
others
in
vertue
,
shoulde
also
haue
honour
amonge
men
?
Auns●…
Yes
truely
,
for
Christ
goeth
not
aboute
to
take
awaye
the
honor
and
reuerence
dewe
to
the
elders
and
superiors
,
but
he
only
reproueth
ambition
and
the
affection
of
vaine
glory
.
Therfore
he
saythe
not
:
they
are
placed
in
the
vppermoste
seates
at
feastes
&
counsels
,
but
he
saith
:
they
loue
to
syt
in
the
vppermost
seates
:
the
which
thinge
pertaineth
onely
to
the
proude
.
After
the
same
maner
also
the
admonition
which
Christe
gaue
in
the
fourtene
chapter
of
Luke
is
to
be
vnderstande
.
Luke●…
For
there
he
reproueth
the
same
that
he
doth
in
this
place
.
And
as
it
is
not
of
it selfe
euell
to
sytt
in
the
hiest
roome
,
euen
so
it
is
not
good
of
it selfe
to
sytt
in
the
hindemost
seate
.
For
it
may
be
that
a
man
beinge
sette
in
the
hyghest
place
,
maye
be
of
a
modest
and
humble
minde
:
&
that
an
other
being
placed
in
the
lowest
seate
may
be
of
a
proude
lofty
stomacke
.
And
gretings
in
the
market
.
M.
The
Scribes
and
the
Pharises
did
not
onely
loue
to
be
saluted
,
but
to
be
saluted
before
all
others
:
and
that
in
the
market
,
that
is
,
in
a
publike
place
where
many
shold
beholde
it
.
And
to
be
called
of
men
Rabbi
By
this
name
,
Iudas
saluted
oure
Sauiour
when
he
betraied
him
saying
Rabbi
Rabbi
.
Mar.
●…
E.
In
alll
our
Gréeke
bookes
this
woorde
,
is
doubled
,
as
Rabbi
,
Rabbi
.
For
the
doublinge
of
this
worde
semeth
to
haue
some
honor
among
the
Hebreues
.
A.
Wheruppon
our
Sauioure
Christe
expressing
this
maner
saith
:
Not
euery
one
that
saith
vnto
me
Lorde
,
Lord
,
shall
inherit
the
kingdome
of
heauen
.
Matth●…
This
worde
Rabbi
is
a
Chalde
worde
,
which
signifieth
,
master
,
the
which
worde
oure
Sauiour
Christ
as
it
were
expounding
,
when
he
saithe
:
Be
not
ye
called
of
men
Rabbi
,
addeth
by
and
by
:
for
ye
haue
one
master
.
Christe
therefore
dothe
condemne
this
thinge
specially
in
the
Scribes
,
because
they
desired
to
be
called
masters
.
For
although
this
worde
Rabbi
of
it selfe
signifieth
excelency
(
as
we
sayed
before
)
yet
notwithstandinge
suche
was
the
custome
amonge
the
Iewes
that
they
so
called
the
masters
and
doctors
of
the
lawe
.
But
Christ
denyeth
this
honor
to
appertaine
to
any
man
sauing
to
hym selfe
only
:
whereupon
it
followeth
that
the
same
cannot
be
attributed
vnto
men
withoute
iniurye
done
vnto
hym
.
For
thus
he
saith
.
8.
But
be
not
ye
called
Rabbi
.
For
one
is
your
master
euen
Christ
and
all
ye
are
brethren
.
But
be
not
ye
called
Rabbi
.
C.
This
saying
at
the
firste
sighte
semeth
to
harde
,
and
absurde
,
that
they
should
be
depriued
of
the
titell
of
honor
,
to
whome
Christe
hathe
geuen
and
enioyned
his
office
,
and
hath
made
and
ordeined
them
to
be
oure
masters
,
he
himselfe
hauinge
lefte
of
anye
more
to
teache
vs
in
his
owne
personne
:
yea
when
he
was
conuersante
in
earthe
he
appointed
Apostels
whiche
shoulde
take
vppon
them
the
office
of
teachynge
in
his
name
.
But
and
if
the
matter
be
as
concerninge
the
tytel
,
Paule
truely
,
woulde
not
glorye
with
the
iniurye
of
Christe
in
any
vsurped
honor
,
when
he
affirmed
himselfe
to
bée
a
teacher
of
the
Gentils
.
But
because
our
Sauiour
Christe
wente
about
nothinge
els
than
to
bringe
all
men
from
the
hyeste
to
the
loest
into
subiection
,
〈◊〉
.
2
,
that
his
owne
righte
mighte
remaine
whole
to
himselfe
,
there
is
no
cause
why
any
man
should
curiously
stande
vpon
the
worde
.
Christe
therfore
dothe
not
care
by
what
tytell
or
name
they
are
called
whiche
haue
the
office
of
teachinge
committed
vnto
them
:
But
he
seketh
to
kepe
them
within
their
Iuste
limittes
and
boundes
,
leaste
they
shoulde
rule
the
faith
and
raigne
in
the
conscience
of
their
brethren
.
For
we
muste
alwayes
holde
this
distinction
,
that
Christe
only
ought
to
be
obeyed
,
because
the
voice
of
the
father
did
concerne
hym
onelye
when
it
sounded
from
heauen
:
〈◊〉
.
17.
heare
hym
:
But
that
the
teachers
,
are
his
ministers
so
,
that
he
in
them
oughte
to
be
hearde
,
and
that
they
are
maisters
vnder
hym
,
in
that
they
take
vppon
them
his
person
.
C.
But
in
the
Pharisaical
ambition
this
falte
was
founde
,
that
they
tooke
vnto
them selues
the
thing
that
appertained
vnto
Christ
by
ryghte
:
For
they
would
so
be
called
Rabbi
or
masters
that
they
mighte
be
thoughte
to
teache
of
them selues
,
as
though
the
Scriptures
were
in
theyr
handes
to
expounde
and
vnderstande
as
they
thoughte
good
,
whiche
thynge
belongeth
onelye
vnto
Christe
,
whome
the
father
hath
appointed
vnto
vs
to
be
oure
onely
teacher
in
that
respecte
.
For
what
good
and
wholesome
thinges
soeuer
are
taught
of
men
,
they
procéede
from
his
spirit
.
So
many
therfore
as
teach
the
people
ought
to
be
subiecte
vnto
this
,
and
of
hym
alone
they
ought
to
receiue
their
doctrine
,
and
it
is
mete
for
them
to
teach
the
same
doctrine
that
he
taught
,
euen
as
though
they
were
sente
of
him
,
and
to
shewe
nothing
vnto
the
people
contrary
vnto
that
whiche
he
hathe
prescribed
.
This
Christe
alone
shoulde
the
Scribes
and
Pharises
haue
preached
to
the
people
of
Israel
to
be
the
Sauiour
,
shadowed
in
that
ceremonies
at
the
time
:
promised
in
the
lawe
,
Prophets
,
&
psalmes
:
to
that
which
thing
it
was
necessary
that
they
were
led
and
taughte
by
the
spirite
of
Christe
:
with
the
whiche
spirite
they
beinge
inspired
,
had
neuer
propounded
and
set
forthe
to
the
people
their
owne
dreames
and
traditions
in
stede
of
the
woorde
of
God
,
by
the
which
they
boasted
them selues
as
though
they
had
béene
masters
alone
,
not
taught
by
the
spirite
of
God
,
but
of
them selues
.
Hereupon
,
they
beinge
proude
and
ambitiouse
,
woulde
be
called
Rabbi
.
But
they
which
are
led
and
guided
by
the
spirit
of
God
,
they
acknowledge
themselues
to
be
his
ministers
,
and
they
attribute
al
thinges
vnto
him
whiche
sayth
thus
.
For
one
is
your
master
euen
Christe
.
As
if
he
shoulde
haue
said
:
Seke
not
to
persuade
men
to
call
you
masters
because
I
sende
you
forth
to
preache
my
Gospell
and
to
teache
all
nacions
,
as
though
the
wordes
of
doctrine
proceded
from
you
,
and
from
youre
spirite
,
and
so
waxe
proude
as
rulers
in
the
inheritance
of
God
.
C.
Christ
is
the
heade
,
that
his
authority
mighte
remaine
whole
vnto
him selfe
,
and
that
no
mortall
man
mighte
diminishe
anye
parte
of
the
same
.
After
this
maner
he
his
the
onelye
pastor
:
but
notwithstanding
he
suffereth
manye
shepeherdes
to
be
vnder
hym
,
so
that
he
maye
be
aboue
them
all
,
Act.
20.
and
maye
onelye
by
them
gouerne
his
Churche
.
A.
Euen
as
he
alone
bought
the
same
with
his
preciouse
bloude
.
And
all
ye
are
brethren
.
C.
This
member
or
parte
whiche
is
opposed
or
set
againste
the
other
,
muste
be
noted
.
For
,
because
wee
are
brethren
,
no
man
desyreth
to
be
a
master
ouer
others
:
whereuppon
it
followeth
,
that
mastership
,
by
the
whiche
the
brotherlye
communication
and
fellowship
of
the
godly
is
not
broken
,
is
not
condemned
.
And
truelye
seinge
wee
haue
one
father
and
are
all
brethren
amonge
whome
Christe
is
the
firste
begotten
,
it
is
méete
that
there
be
so
greate
concorde
among
vs
,
Rom.
8.
that
no
man
preferre
and
exalte
himselfe
aboue
an
other
,
although
he
be
endewed
of
God
with
greate
gyftes
for
the
vse
and
proffite
of
his
brethren
.
C.
To
be
shorte
,
there
is
nothynge
els
here
commaunded
,
but
that
all
men
do
depende
onely
of
the
woordes
of
Christe
.
The
Apostell
Paule
speaketh
almost
in
the
same
sence
,
Rom.
.
14.
when
he
teacheth
that
men
doe
rashely
iudge
one
of
an
other
:
because
all
men
are
brethren
,
and
must
all
be
brought
before
the
tribunall
seate
of
Christ
.
9.
And
call
no
man
your
father
vppon
the
earthe
,
for
one
is
youre
father
whiche
is
in
heauen
.
And
call
no
man
your
father
.
B.
Christ
doth
not
here
prohibite
or
take
awaie
the
bare
appellation
of
father
,
seinge
he
voutchsafeth
himselfe
to
geue
that
name
to
our
carnal
progenitours
,
commaunding
vs
to
do
good
vnto
our
father
and
mothers
,
Math.
15.
for
he
séeketh
to
take
awaye
from
vs
the
faith
and
truste
no
the
bare
appellacion
.
C.
So
that
he
challengeth
to
GOD
the
honor
of
a
father
in
the
same
sence
almost
by
the
which
euen
now
he
affirmed
him selfe
to
be
the
onely
master
.
For
men
did
not
take
this
name
of
father
vnto
them selues
,
but
it
was
geuen
vnto
them
by
God
.
Wherfore
it
is
not
only
mente
that
we
cal
those
that
begot
vs
our
fathers
in
earthe
,
but
it
is
also
a
wickednes
to
depriue
them
of
this
honor
.
Neither
is
that
distinction
which
some
bring
of
any
force
or
to
be
estemed
that
those
men
which
beget
children
are
fathers
after
the
fleshe
,
Heb.
●…
1.
Co●…
Galat●…
Phili●…
&
that
God
is
only
the
father
after
the
spirit
.
Wee
graunt
truely
that
God
is
thus
distinguished
from
men
,
as
appereth
in
the
twelueth
chapt
.
of
S.
Paule
to
the
Hebrewes
.
But
seinge
that
S.
Paule
calleth
himselfe
a
spiritual
father
,
we
must
sée
how
the
same
agréeth
with
the
words
of
Christe
.
Therefore
the
true
sence
of
this
place
is
,
that
the
honor
of
a
father
is
falselye
attributed
vnto
men
,
if
it
do
obscure
the
glory
of
God
:
&
this
is
done
so
often
as
a
mortall
man
is
thought
to
bee
of
himselfe
a
father
alone
,
God
set
aperte
,
when
as
all
the
degrées
of
kynred
do
depend
vpon
God
alon
by
Christe
,
and
do
so
agrée
together
,
that
God
alone
is
properly
the
father
of
all
.
B.
Christ
therfore
woulde
haue
vs
all
to
acknowledge
one
God
our
father
in
heauen
,
at
whose
hands
only
we
should
looke
for
all
care
and
prouidence
of
foode
,
and
also
the
true
inheritance
of
euerlastinge
life
,
beinge
assured
that
he
doth
acknowledge
vs
for
his
sons
and
heires
.
10.
Neither
be
ye
called
masters
,
for
one
is
your
master
euen
Christe
.
Neither
be
ye
called
masters
.
C.
This
sentence
,
as
concernynge
the
mastership
of
Christ
is
therefore
repeted
twyse
,
that
wee
mighte
knowe
that
this
is
the
lawefull
order
,
if
God
be
ruler
of
all
men
,
&
haue
the
fatherlyke
righte
and
gouernment
:
and
if
Christe
make
all
men
subiecte
to
his
doctrine
,
and
to
be
his
Disciples
:
euen
as
it
is
sayd
in
an
other
place
that
Christ
is
the
only
heade
of
the
Churche
:
Ephe●…
because
it
is
mete
that
the
whole
bodye
be
subiecte
and
obedient
vnto
hym
.
B.
This
sentence
is
also
repeated
because
the
desyer
of
honor
and
excellency
hath
taken
to
deepe
roote
in
the
hartes
of
men
.
For
so
soone
as
God
hath
brought
any
indifferent
thinge
to
passe
by
vs
,
or
if
he
haue
endewed
vs
with
a
smale
gyfte
,
wee
are
by
and
by
proude
therof
,
and
exalte
oure
selues
aboue
other
men
.
A.
Wherefore
he
doth
exhort
vs
againe
&
againe
that
wee
seeke
with
all
our
might
to
put
awaye
this
pestiferous
and
deadly
disease
ambition
.
●…ation
is
●…adlye
dis●…
.
To
the
which
effecte
also
the
sentence
following
appertaineth
.
11.
Hee
that
is
greatest
amonge
you
shal
be
your
seruaunt
.
C.
This
short
sentence
declareth
the
Christe
did
not
Sophistically
contende
about
wordes
,
but
that
he
had
rather
respect
vnto
the
matter
,
least
that
anye
man
forgettinge
his
order
and
state
,
shoulde
vsurpe
more
vnto
himselfe
than
were
meete
.
Hee
pronounceth
therefore
that
the
greatest
dignitye
in
the
Churche
is
not
rule
and
empyre
but
ministery
and
seruice
.
Whosoeuer
keepeth
himselfe
in
this
measure
,
taketh
nothinge
neyther
from
God
,
nor
from
Christ
,
what
title
or
name
soeuer
hee
be
adorned
with
.
Euen
as
also
power
is
in
vaine
counterfeyted
with
the
title
of
a
seruaunt
which
derogateth
from
the
maistership
and
honour
of
Christe
.
For
what
doth
it
profite
that
the
Pope
oppressinge
the
miserable
mindes
of
men
with
cruell
and
tyrannicall
lawes
calleth
himselfe
the
seruaunt
of
the
seruaunts
of
God
?
●…he
Pope
vn●…
the
cooller
●…humility
is
●…bitions
.
But
as
Christ
standeth
not
vppon
callinges
and
voyces
,
euen
so
hee
commaundeth
this
thinge
precisely
to
his
Disciples
,
that
they
aspyre
not
hyer
than
that
they
maye
equally
maintaine
brotherly
fellowshippe
vnder
their
heauenlye
father
:
and
that
they
which
are
in
honour
mighte
humble
themselues
to
serue
others
.
And
althoughe
this
doctrine
of
Christ
doth
specially
belonge
to
the
Apostles
of
Christ
,
yet
notwithstanding
it
appertaineth
to
al
estates
,
yea
to
those
also
which
are
in
publique
matters
:
that
euerye
one
which
is
in
office
might
know
,
that
hee
is
a
seruaunt
and
mynister
.
Hee
which
desyereth
onely
an
office
,
or
name
,
or
glorye
or
gaine
,
is
not
led
by
the
spirite
of
God.
●…odly
magi●…ates
either
●…rituall
or
●…poral
may
●…ue
the
name
〈◊〉
Lordes
.
But
hee
whiche
taketh
an
office
with
greate
faith
and
diligence
,
and
serueth
others
in
loue
,
if
honour
and
prayse
followe
this
man
let
no
man
condemne
him
:
yet
notwythstandynge
hee
muste
not
seeke
for
glorye
,
A.
but
geeue
all
glory
to
GOD
alone
.
12.
But
whosoeuer
exalteth
hymselfe
shal
be
broughte
lowe
,
but
hee
that
humbleth
himselfe
shal
be
exalted
.
Z.
Hee
exalteth
himselfe
,
whiche
eyther
attributeth
to
much
to
himselfe
,
or
whiche
woulde
appeare
,
or
els
whiche
vsurpeth
somewhat
to
himselfe
by
a
secrete
opinion
.
And
contrarye
wise
hee
humbleth
himselfe
which
reputeth
himselfe
as
nothinge
before
God
,
Humillitye
.
whiche
acknowledgeth
that
hee
hath
nothinge
of
his
owne
but
all
thinges
of
God
,
and
whiche
sheeweth
hymselfe
gentle
and
louinge
towardes
all
men
.
For
wherevppon
commeth
arrogancye
,
crueltye
,
and
contempte
of
oure
brethren
,
but
onelye
by
a
wronge
and
false
opinion
that
wee
haue
conceiued
of
oure selues
.
Submit
your selues
(
saith
Saint
.
1.
Petri.
5
Peter
)
one
to
another
,
knit
your selues
together
in
lowlynes
of
minde
.
For
God
resisteth
the
proude
,
and
geueth
grace
to
the
humble
.
And
S.
Iames
sayth
,
Iames.
4.
Humble
your selues
before
God
,
and
he
will
exalt
you
.
C.
The
Scripture
is
full
of
such
testimonyes
,
that
God
is
an
ennemye
vnto
them
which
desier
to
exalte
themselues
.
For
this
is
pride
to
glory
in
the
giftes
of
God
,
as
though
there
were
in
oure selues
a
worthynes
whiche
mighte
for
our
owne
deserte
extoll
vs
:
euen
as
humillitye
also
oughte
not
onelye
to
be
thought
an
outwarde
lowlines
,
but
a
true
and
inwarde
emptyinge
and
abasinge
of
the
minde
acknowledginge
our
owne
infirmitye
,
and
knowinge
that
wee
do
excell
onelye
by
the
grace
of
God
.
The
Euangelist
Luke
maketh
mencion
that
the
Lord
repeted
this
sentence
twise
at
other
places
,
as
in
the
fourtene
Chapter
,
where
hee
teacheth
them
modestye
which
preased
to
the
hyest
roomes
at
the
feaste
,
and
in
the
eighteene
Chapter
,
where
hee
correcteth
the
arrogancye
of
certaine
which
seemed
vnto
themselues
iuste
and
despysed
others
:
to
whom
also
hee
propounded
the
parable
of
the
Pharisey
and
the
Publicane
.
By
these
it
appeareth
that
this
sentence
was
muche
vsed
of
Christ
,
and
obiected
to
the
common
sort
of
people
as
a
prouerbe
.
13.
Wo
vnto
you
Scribes
and
Phariseis
,
ye
ypocrites
for
yee
shut
vp
the
kingdome
of
heauen
before
men
ye
neither
go
in
your selues
,
neither
suffer
ye
them
that
come
to
enter
in
.
Wo
vnto
you
Scribes
and
Phariseis
C.
Our
sauiour
Christ
as
yet
doth
earnestly
inueye
against
the
Scribes
&
Phariseis
,
the
which
he
doth
not
so
muche
for
their
sakes
,
as
hee
did
it
to
reuoke
the
people
and
simple
sorte
from
their
secte
.
For
although
we
see
that
the
vengeance
of
God
is
oftentimes
in
the
Scriptures
pronounced
against
the
reprobate
,
to
the
ende
they
mighte
be
made
the
more
voide
of
excuse
:
yet
notwithstandinge
vnder
their
person
the
children
of
God
are
profitablely
admonished
that
they
wrap
not
themselues
in
the
same
snares
of
wickednes
,
but
that
they
beware
of
the
like
destruction
.
Truly
when
the
Scribes
,
the
worship
of
God
beinge
ouerthrowne
,
and
the
doctrine
of
godlines
being
corrupted
,
woulde
beare
no
correction
,
and
set
themselues
against
the
redemption
offered
vnto
them
,
by
desperate
madnes
,
to
the
destruction
both
of
themselues
and
of
the
people
,
it
was
necessary
that
they
should
be
hated
and
detested
of
all
men
.
Howbeit
,
Christe
had
not
respect
so
much
what
they
deserued
,
as
hee
had
what
was
profitable
to
the
rude
and
ignoraunte
.
For
he
mente
about
the
ende
of
his
life
,
to
leaue
some
solemne
testimonye
,
least
that
anye
man
,
excepte
willinglye
and
wittinglye
might
be
deceiued
by
those
wicked
varlates
.
For
wee
know
howe
great
a
let
to
the
simple
,
the
foolishe
reuerence
of
false
teathers
is
,
least
they
should
be
deliuered
from
errors
.
The
Iewes
at
that
time
were
endued
with
false
doctrine
,
yea
from
their
infancye
they
had
sucked
in
manye
superstitions
.
How
difficult
&
hard
a
thing
should
it
be
then
of
it selfe
,
to
bringe
them
into
the
waye
?
for
the
preposterous
and
wronge
opinion
which
they
had
conceiued
of
the
false
teachers
,
did
greatly
hinder
them
,
because
in
deede
they
thoughte
them
to
be
the
lawfull
gouerners
of
the
Churche
,
the
prelates
of
deuine
worship
,
and
the
pillers
of
pietye
.
Moreouer
we
maye
deeme
that
they
were
so
bewitched
that
they
could
not
well
be
drawne
from
the
same
except
it
were
by
violent
feare
.
Christ
therefore
doth
not
pronounce
the
horrible
vengeance
of
God
against
them
,
that
hee
might
cure
the
Scribes
,
but
that
hee
might
feare
the
rest
from
their
deceites
and
snares
.
In
like
maner
at
this
daye
wee
are
constrayned
to
thunder
more
vehementlye
againste
the
Popishe
clergye
,
for
no
other
cause
but
this
,
that
they
which
are
tractable
,
and
easye
to
be
taughte
,
Gods
●…ninges
prono●…●…gainst
●…
probate●…
forme
th●…lecte
.
and
not
altogether
reiected
and
caste
of
,
of
the
Lorde
,
may
attende
and
geeue
eare
to
their
saluation
,
and
beinge
striken
and
astonyed
,
at
the
iudgemente
of
God
,
maye
breake
the
deadlye
snares
of
superstition
wyth
the
which
they
were
helde
captiue
.
Whereby
wee
may
gather
how
cruell
their
tender
softnes
is
to
whom
our
vehemencye
is
greuous
.
It
displeaseth
them
that
the
wolues
are
sharpelye
vexed
and
punished
,
whiche
dailye
seeke
and
gape
to
spoile
and
deuoure
the
sheepe
:
and
yet
notwithstandinge
they
see
that
the
sillye
sheepe
beinge
deceiued
by
a
vaine
and
counterfeite
shewe
,
do
willingly
cast
themselues
into
the
mouthes
of
the
raueninge
wolues
,
excepte
the
sheepeheard
whiche
desiereth
to
haue
them
saued
,
and
goeth
aboute
to
deliuer
them
from
destruction
,
do
driue
them
awaye
with
the
crye
of
his
voyce
.
Wee
must
note
therefore
the
purpose
of
Christ
,
that
wee
by
his
example
may
seuerely
threaten
the
wolues
and
wicked
deceiuers
,
and
may
bouldly
cry
against
them
,
that
whosoeuer
are
cureable
,
maye
flee
from
them
for
feare
of
destruction
.
For
although
this
profiteth
nothinge
with
the
ennemies
of
the
truth
,
yet
notwithstandinge
they
muste
be
cited
to
the
tribunall
seate
of
God
,
and
others
admonished
,
that
they
may
know
that
the
same
curse
hangeth
ouer
their
heades
,
excepte
they
departe
be
times
from
their
wicked
purpose
.
Yee
hypocrites
M.
Christe
pronounceth
this
malediction
or
cursse
against
these
ypocrites
eight
times
in
this
Chapter
,
and
that
trulye
with
suche
vehemencye
of
the
spirite
,
as
he
is
read
neuer
to
do
the
lyke
to
anye
man
,
at
anye
other
time
.
Wee
are
therefore
admonished
and
taughte
by
this
place
that
no
sort
of
men
howe
pestilent
and
hurtfull
soeuer
they
be
,
can
be
subiecte
to
a
greater
curse
than
these
ypocrites
,
and
not
onelye
these
,
but
all
suche
of
like
condition
.
For
yee
shut
vp
the
kingdome
of
Heauen
C.
Christ
doth
denounce
a
cursse
agaynst
them
,
because
they
peruert
their
office
to
the
destruction
of
the
whole
multitude
.
For
seing
that
the
regiment
of
the
Church
was
in
theyr
handes
,
they
should
haue
bene
as
porters
of
the
kingdome
of
Heauen
.
●…ligion
is
the
●…ye
of
the
●…gdome
of
●…en
.
For
to
what
ende
pertayneth
Religion
and
holye
doctrine
,
but
onelye
to
open
the
kingdome
of
Heauen
vnto
vs
?
For
wee
knowe
that
all
mankinde
is
banished
from
God
,
and
excluded
from
the
inheritaunce
of
euerlastinge
life
and
saluation
.
But
the
doctrine
of
Godlynes
is
as
it
were
the
waye
by
the
which
wee
enter
into
life
.
Therefore
the
Scripture
sayth
metaphoricallye
that
the
keyes
of
the
kingdome
of
Heauen
are
geuen
to
the
pastors
,
●…th
16.
as
wee
haue
more
largelye
declared
in
the
sixtene
Chapter
goinge
before
.
And
this
definition
must
be
obserued
,
which
more
euidently
also
maye
be
gathered
by
the
woordes
of
S.
Luke
,
●…ke
.
11.
where
Christe
reproueth
the
Lawyears
and
casteth
in
their
teethe
that
they
toke
away
the
keye
of
knowledge
:
and
that
because
they
beinge
the
keepers
of
the
deuine
lawe
,
defrauded
the
people
of
the
true
vnderstandinge
thereof
.
Euen
as
therefore
at
this
daye
the
keyes
of
the
kingdome
of
Heauen
are
committed
vnto
the
pastors
that
they
maye
admit
the
faythfull
into
euerlastinge
life
,
and
depriue
the
faithfull
of
all
hope
of
the
same
,
euen
so
in
times
paste
the
same
office
was
inioyned
and
committed
to
the
hye
Priestes
and
Scribes
vnder
the
lawe
.
M.
The
doore
of
the
kingdome
of
Heauen
was
opened
by
the
comminge
of
the
preachinge
of
the
Gospell
:
the
which
the
Scribes
did
shut
vp
before
men
,
when
they
draue
them
from
the
enterance
thereof
,
that
is
to
saye
,
from
the
fayth
of
the
Gospell
,
condemninge
the
doctrine
of
Christe
least
the
people
shoulde
receiue
the
same
.
C.
Furthermore
by
this
woorde
(
knowledge
)
whereof
Luke
maketh
mencion
,
we
gather
howe
folishly
the
Papistes
faine
and
imagin
to
themselues
keyes
,
as
though
there
were
a
certaine
magicall
power
without
the
word
of
God
.
For
Christ
declareth
that
no
other
vse
these
keyes
than
they
whiche
are
the
ministers
of
doctrine
.
●…ction
.
If
anye
man
obiect
that
the
Phariseis
although
they
were
peruerse
interpretors
of
the
law
,
yet
that
they
had
neuerthelesse
the
keyes
,
●…weare
.
we
answe
are
that
although
they
were
committed
vnto
them
in
respect
of
their
office
yet
notwithstanding
that
they
were
suppressed
by
mallice
and
fraude
,
insomuch
that
no
vse
of
them
remained
.
Therefore
Christ
saith
that
they
toke
away
or
stale
that
keye
of
knowledge
by
the
which
they
shoulde
haue
opened
Heauen
doore
:
euen
as
it
is
seene
in
the
Papacy
at
this
day
,
Papistes
shut
vp
the
way
to
heauen
against
vs
.
for
they
shut
and
close
vp
the
way
to
heauen
againste
the
miserable
people
,
beinge
the
dore
keepers
themselues
(
or
at
least
to
whom
this
charge
is
committed
)
and
that
by
their
tyrannye
.
But
excepte
wee
be
to
secure
&
carelesse
,
wee
will
not
geue
oure
hande
to
wicked
tirantes
,
whiche
cruellye
staye
vs
from
the
enterance
into
euerlasting
life
.
Two
wayes
to
shut
vp
the
kingdome
of
heauen
.
Yee
neither
go
in
your selues
M.
By
two
meanes
they
did
shut
vppe
the
kingdome
of
Heauen
before
men
.
Firstlye
,
because
they
themselues
would
not
enter
in
:
for
the
simple
people
did
greatly
stande
vpon
their
auctority
:
as
maye
appeare
by
this
their
sayinge
:
Iohn
7.
Do
any
of
the
rulers
or
Phariseis
beleeue
in
him
?
but
this
multitude
which
knoweth
not
the
lawe
are
accursed
.
Therefore
to
beleue
in
Christ
is
as
much
as
to
enter
into
the
kingdome
of
Heauen
.
Secondly
,
because
they
stayed
those
that
desiered
to
enter
in
,
both
by
the
wronge
interpretacion
of
the
lawe
,
challenging
to
themselues
the
keye
of
knowledge
,
and
not
allowing
anye
opinion
or
intelligence
of
the
law
and
Prophetes
whiche
they
themselues
had
not
taughte
:
and
also
by
the
commination
and
terror
of
excommunication
.
Iohn
.
9.
For
they
had
already
conspired
in
this
that
they
woulde
cast
the
confessors
of
Christ
out
of
the
temple
:
the
which
truly
,
did
not
only
bringe
corporall
griefes
,
but
also
the
consciences
of
the
people
of
God
being
tyed
with
Religion
it
semed
to
heauy
and
greuous
.
Bu.
Therefore
while
they
desired
to
haue
their
praye
of
the
common
sorte
of
people
which
were
subiecte
vnto
them
,
they
neither
entered
into
the
kingdome
of
Heauen
themselues
,
neither
did
they
suffer
those
which
woulde
enter
.
14.
Wo
vnto
you
Scribes
and
Phariseis
ye
ypocrites
,
for
yee
deuoure
widowes
houses
,
and
that
vnder
a
pretence
of
longe
prayer
:
therefore
shal
ye
be
the
sorer
punished
.
Wo
vnto
you
Scribes
and
Phariseis
Bu.
Oure
sauioure
Christe
in
all
the
beginninges
of
his
accusations
calleth
the
Scribes
and
Phariseis
,
hypocrites
,
strikinge
their
consciences
,
and
declaringe
that
whatsoeuer
they
do
in
religion
is
but
fayned
counterfeyte
and
false
.
For
ye
deuoure
E.
The
most
auncyent
and
beste
lattine
and
Greeke
bookes
haue
:
Because
yee
deuoure
:
Wydowes
houses
C.
Now
hee
procedeth
farther
,
accusinge
not
only
their
feastes
,
which
were
worthye
to
be
hated
and
abhorred
before
all
men
,
but
hee
wypeth
awaye
also
the
fayned
and
counterfaite
shewes
of
vertue
by
the
which
the
common
sort
of
people
were
deceiued
.
If
any
man
alleage
and
say
that
those
thinges
were
not
needeful
to
be
reprehended
which
could
not
hurt
by
example
,
we
must
remember
this
,
that
they
coulde
not
otherwise
be
saued
which
were
tyed
vnto
the
errors
of
the
Scribes
,
excepte
they
did
whollye
forsake
them
.
This
was
the
reason
therefore
that
constrayned
Christ
to
bewraye
and
vncouer
the
vaine
shewe
of
vertue
whiche
was
the
fome
of
superstition
.
So
that
in
some
and
effecte
hee
sayth
that
when
they
seeme
to
do
verye
well
they
do
falselye
abuse
vnder
the
pretence
of
religion
.
In
their
longe
prayers
there
was
some
signe
of
vertue
sildome
seene
:
For
the
more
holy
that
euery
man
is
the
more
hee
geueth
himselfe
to
prayer
.
But
our
sauiour
Christe
sayth
that
the
Scribes
and
Phariseis
were
so
impare
,
that
they
vsurped
not
truly
the
principall
part
of
the
worship
of
God
,
without
sinne
:
because
the
dailye
custome
of
prayinge
was
to
them
a
subtill
meane
to
get
filthy
gayne
.
Neyther
did
they
sell
their
prayers
otherwise
,
than
do
hierlings
their
daily
labors
.
B.
He
doth
reproue
therefore
their
religion
set
oute
to
sale
:
for
when
hee
nameth
prayers
,
hee
vnderstandeth
also
all
other
thinges
pertayninge
to
externall
worship
.
C.
Whereby
also
wee
gather
that
longe
prayers
are
not
preciselye
reprehended
,
Longe
prayers
are
not
precisel●…e
reprehended
.
as
thoughe
the
faulte
consisted
in
the
length
,
speciallye
seinge
it
behoueth
the
pastors
of
the
Church
aboue
all
others
to
be
occupyed
in
prayer
:
but
this
corruption
is
condemned
,
that
a
thinge
laudable
of
it selfe
should
be
drawne
to
so
euill
an
ende
.
For
when
gaine
is
made
of
hyered
prayers
:
the
more
that
the
shewe
of
feruent
deuocion
increaseth
,
the
more
is
the
name
of
God
prophaned
.
B.
Our
sauiour
Christ
nameth
here
the
houses
for
the
goodes
and
substance
.
By
the
name
of
wydowes
,
he
vnderstandeth
such
as
are
poore
and
needye
and
set
oute
to
the
preye
,
good
and
simple
men
,
&
the
meanest
sort
amonge
the
people
which
wanted
patrones
and
defenders
:
notwithstandinge
hee
speciallye
vnderstandeth
wydowes
,
whiche
are
more
enclined
to
superstition
,
and
may
more
easelye
be
deceiued
by
the
pretence
of
sanctimonye
and
holynes
.
Prayer
is
a
holy
thinge
whiche
they
defiled
,
abusinge
the
same
to
filthy
gaine
.
For
it
is
the
dutye
of
all
men
to
praye
one
for
another
,
and
not
to
make
marchandise
of
prayer
.
For
they
which
sell
prayers
what
do
they
els
than
by
and
sell
,
make
a
market
and
exercise
sacriledge
in
the
temple
of
God
?
Christ
therfore
toucheth
the
Phariseis
,
because
vnder
the
pretence
and
cooller
of
longe
prayers
they
allured
and
enticed
wydowes
and
other
simple
personnes
to
this
that
they
should
bring
their
houses
,
or
els
truly
the
price
of
theyr
houses
,
soulde
,
to
Corban
.
And
because
a
false
perswasion
was
already
entered
into
the
hartes
of
the
common
people
,
Corb●…
a
boxe
〈◊〉
sure
ch●…
the
wh●…
people●…
for
th●…
therefore
oure
sauiour
Christe
doth
more
sharpelye
threaten
the
Scribes
and
Phariseis
sayinge
:
Therefore
shall
yee
be
the
sorer
punished
E.
The
Greeke
text
hath
ye
shall
receiue
the
greater
iudgement
.
Bu.
Hee
vseth
the
comparatiue
degree
,
because
they
did
not
onelye
fill
their
bellies
with
the
riches
and
substance
of
wydowes
,
whose
neede
they
should
rather
haue
holpen
:
but
also
because
they
did
a
wicked
thinge
vnder
the
pretence
of
Godlynes
:
or
els
because
they
did
not
onely
oppresse
the
nedier
sort
,
deuouringe
their
substance
,
but
also
because
they
had
therewith
longe
prayers
,
takinge
to
themselues
sanctimony
,
and
coueringe
their
crueltye
.
A.
Therefore
there
remayned
vnto
them
no
small
punishmente
,
because
the
pollution
of
so
holy
a
thinge
was
no
small
or
light
offence
.
Bu.
The
Popishe
clergy
also
greuouslye
offende
in
the
like
pretence
of
Godlynes
.
In
time
past
in
the
holy
or
Ecclesiasticall
company
the
Psalmes
himnes
,
and
sacrede
lessons
were
redde
:
the
sollemne
action
of
the
Lordes
supper
was
cellebrated
,
accordinge
to
the
institution
prescribed
of
Christ
:
for
these
thinges
no
man
payed
anye
thinge
,
all
thinges
were
receiued
freely
.
●…she
pre●…s
are
●…el●…
of
pray●…
.
But
at
this
daye
by
the
couetousnes
of
sacrifycinge
priestes
the
matter
is
come
to
this
passe
that
all
thinges
are
set
oute
to
sale
.
Canonicall
howers
,
masses
,
and
watches
are
redde
,
and
other
canticles
of
sufficiente
length
are
songe
:
all
things
are
done
vnder
the
pretence
of
soules
healthe
,
when
as
by
this
meanes
they
are
inriched
and
made
fat
,
but
the
poore
are
made
leane
.
C.
Neither
is
it
any
marueile
if
widowes
were
intangeled
with
these
false
perswasions
:
because
(
as
wee
saide
before
)
women
beinge
prone
to
superstition
,
it
was
alwayes
the
maner
of
the
leude
personnes
to
robbe
and
despoile
them
cleane
,
by
craft
,
of
their
money
.
Tymo
.
3
So
Paule
obiecteth
to
the
false
teachers
of
his
time
that
they
bringe
into
bondage
women
laden
with
sinne
.
Bu.
Wherfore
most
greuous
punishment
doth
hange
ouer
the
heades
of
suche
deceiuers
,
excepte
they
conuert
and
forsake
their
sinnes
.
And
it
is
not
to
be
omitted
that
the
Euangelist
Luke
doth
rather
vse
this
woord
of
deuouringe
than
of
eatinge
.
For
so
hee
noted
the
excessiue
and
insatiable
desyer
of
these
hypocrites
to
the
ende
all
men
might
beware
of
the
like
deuouringe
.
15.
Wo
be
vnto
you
Scribes
and
Phariseis
,
ye
ypocrites
,
for
ye
compasse
sea
and
lande
to
make
one
proselyte
:
and
when
he
is
become
one
,
ye
make
him
two
foulde
more
the
childe
of
hell
,
then
ye
your selues
are
.
Wo
be
vnto
you
,
M.
Here
our
sauioure
Christ
toucheth
another
kinde
of
ypocrits
.
C.
For
by
this
zeale
also
the
Scribes
had
got
vnto
themselues
fauoure
,
by
the
which
they
sought
to
bringe
forreners
and
the
vncircumcised
to
the
Iewishe
Religion
.
Therfore
if
they
had
deceiued
anye
man
by
their
intisementes
or
by
anye
other
deceite
,
they
triumphed
wonderfullye
as
thoughe
theyr
Churche
had
bene
increased
.
Herevppon
also
it
came
to
passe
that
the
common
sorte
of
people
did
so
highly
esteeme
of
them
,
namelye
bycause
by
their
industry
&
vertue
they
did
inserte
&
ioyne
straungers
to
the
Church
of
God
.
But
Christ
on
the
contrarye
parte
pronounceth
that
the
same
their
studye
and
industry
,
ought
so
litle
to
be
attributed
vnto
them
for
theyr
prayse
,
that
they
rather
thereby
prouoke
the
wrath
of
God
:
because
they
are
drawen
into
more
greeuous
destruction
which
geeue
themselues
to
theyr
secte
.
For
wee
must
note
how
corrupte
the
state
of
thinges
was
then
,
and
how
religion
was
dissipated
and
decayed
.
For
as
it
was
a
godly
and
excellent
worke
to
bringe
Disciples
vnto
God
:
euen
so
to
allure
and
intice
the
Gentiles
to
the
Iewishe
worship
,
which
was
then
corrupted
,
and
fylled
with
wicked
prophanacions
,
was
nothinge
els
then
to
bringe
them
from
Scilla
and
to
carye
them
to
Charibdis
,
or
to
bringe
them
from
one
mischiefe
,
and
to
cast
them
into
a
greater
.
Christe
therefore
doth
not
condemne
the
studye
and
diligence
in
drawinge
of
straungers
,
but
hee
declareth
by
the
ende
it selfe
that
they
do
not
the
same
vppon
a
good
affection
,
seinge
they
made
those
worse
by
two
foulde
than
they
themselues
were
.
For
when
the
Ethnike
or
heathen
man
was
led
vppon
hoope
of
learninge
religion
,
they
made
him
suche
a
one
by
theyr
superstitious
doctrine
and
corrupt
maners
,
that
he
shoulde
not
onelye
forsake
the
pure
and
true
worshippe
of
God
and
the
inheritaunce
of
Heauen
,
but
also
that
hee
shoulde
be
a
more
wicked
Iewe
than
hee
was
an
Ethnicke
,
and
in
more
daunger
also
of
hell
fyer
than
the
Iewes
themselues
were
.
For
it
commeth
almost
to
passe
that
the
Dysciples
doe
ouercome
their
euill
maisters
in
mallyce
.
Ye
compasse
sea
and
lande
E.
The
latayne
texte
hath
,
(
the
sea
and
drye
)
callinge
the
lande
drye
after
the
maner
of
the
Hebrewes
.
Genesis
.
●…
To
make
one
proselyte
The
Greeke
woorde
signifyeth
a
straunger
.
They
whiche
came
from
Ethnicisme
to
Iudaisme
,
(
that
is
,
which
hauinge
denyed
and
forsaken
the
religion
of
the
Gentiles
,
receyued
the
religion
appertayninge
to
the
Iewes
,
and
were
circumcised
)
these
were
called
proselytes
and
straungers
.
And
when
hee
is
become
one
yee
make
him
the
child
This
is
spoken
in
the
Hebrewe
phrase
,
accordinge
to
that
whiche
is
written
in
the
twenty
Chapter
of
the
first
Booke
of
Samuell
where
Saule
calleth
Dauid
the
child
of
death
,
for
the
man
deseruinge
deathe
,
1.
Samu.
20
or
worthy
to
dye
.
So
hee
calleth
that
man
the
childe
of
hell
which
deserued
to
be
caste
into
hell
and
to
dye
withe
euerlastynge
deathe
.
Two
foulde
more
then
ye
your selues
are
The
Greeke
texte
hath
,
yee
make
them
more
double
the
children
of
hell
,
then
ye
your
selues
are
,
as
thoughe
both
of
them
were
two
foulde
the
children
of
hell
:
but
in
this
place
the
straungers
are
said
to
be
in
greater
perill
of
damption
than
they
.
For
by
the
wicked
abuse
of
Gods
name
they
prouoked
greater
vengeaunce
vppon
themselues
:
seing
that
Religion
gaue
vnto
them
a
more
groose
liberty
to
sinne
.
The
like
example
at
this
day
wee
may
behoulde
in
the
Monkes
:
for
they
gather
from
all
places
proselites
:
but
such
as
they
make
of
wicked
men
wikced
deuils
.
For
such
is
the
corruption
of
these
ydle
bellyes
and
filthye
lechers
,
Monkes
are
makers
of
proselytes
.
that
they
depraue
euen
the
Angels
of
Heauen
.
Notwithstanding
their
monkishe
apparell
is
a
most
fit
veale
to
couer
all
kinde
of
wickednes
.
16.
Wo
be
vnto
you
ye
blinde
guides
,
for
ye
saye
whosoeuer
doth
sweare
by
the
temple
it
is
nothing
:
but
whosoeuer
sweareth
by
the
gould
of
the
temple
,
hee
is
gilty
.
Wo
be
vnto
you
ye
blinde
guides
,
C.
Euen
as
ambition
is
alwayes
almost
ioyned
to
hypocrisye
,
so
the
couetousnes
and
greedy
raking
of
the
pastors
doth
commonly
suffer
&
maintaine
the
superstition
of
the
people
.
The
worlde
trulye
of
his
owne
accorde
falleth
into
errors
,
and
doth
as
it
were
of
purpose
bringe
vnto
it selfe
deceits
and
al
kinde
of
seduringes
:
but
then
at
the
laste
they
obtaine
wicked
worshippings
,
when
the
chiefe
guides
themselues
do
confirme
them
:
but
trulye
oftentimes
it
commeth
to
passe
that
they
which
are
the
chiefe
do
not
only
by
theyr
winking
suffer
errors
because
they
see
that
they
are
gainfull
vnto
them
,
but
also
by
their
meanes
they
do
more
increase
them
.
So
we
see
in
the
Papacy
that
superstitions
were
increased
by
infinite
practises
,
when
the
Sacrifycers
inhaunced
the
preye
:
who
also
daily
deuise
many
things
by
the
which
they
may
the
more
deceiue
the
folishe
multitude
:
For
when
mens
mindes
are
once
darkened
by
the
inchauntmentes
and
delucions
of
Sathan
there
is
nothing
so
absurde
or
monsterous
,
but
they
will
receiue
it
.
Herevpon
it
came
to
passe
,
that
the
Iewes
gaue
more
reuerence
to
the
gould
of
the
temple
and
to
the
holy
oblations
than
to
the
temple
and
to
the
altare
.
But
truly
the
holines
of
the
oblations
,
did
depende
vppon
the
temple
and
the
Altar
.
Also
it
is
credible
that
this
error
came
from
the
Scribes
and
hye
Priestes
,
because
it
was
an
apte
and
fit
huntinge
to
get
preyes
:
but
this
error
was
no
lesse
pernicious
than
folishe
,
because
it
led
the
people
to
groose
inuentions
.
There
is
nothinge
more
proue
and
inclyned
to
fall
from
the
pure
worship
of
God
than
men
:
it
was
therefore
the
purpose
of
Sathan
by
this
veale
to
drawe
those
a
farre
of
from
the
beholdinge
of
God
,
which
already
leaned
to
much
to
foolishe
imaginations
.
This
is
the
reason
why
Christe
so
sharpelye
reprehendeth
this
error
.
And
yet
notwithstandinge
the
Papistes
are
not
ashamed
to
set
forth
the
holy
name
of
God
to
a
more
filthy
ieste
.
For
they
make
more
accompte
to
toutche
a
peece
of
filthy
carreyen
than
the
holy
volume
of
the
Bible
,
or
to
lift
vp
their
handes
to
Heauen
.
And
by
this
meanes
the
carnal
worship
of
God
is
brought
in
,
which
by
litle
&
little
defaceth
the
true
ende
&
scope
thereof
,
Yee
blinde
guides
,
for
ye
saye
whosoeuer
A.
In
the
fiftene
Chapter
also
going
before
hee
calleth
them
blinde
guides
.
It
is
nothinge
That
is
to
saye
hee
doth
not
offende
against
the
commaundement
of
an
othe
:
to
the
which
that
which
followeth
by
and
by
is
quight
contrary
,
when
it
is
sayde
hee
is
gilty
,
that
is
,
hee
offendeth
againste
the
commaundemente
of
swearinge
.
And
Christ
himselfe
in
the
twentye
verce
followinge
expoundeth
it
sayinge
:
Hee
the
sweareth
by
the
Altar
,
sweareth
by
it
and
by
all
thinges
that
are
thereon
.
C.
Wherefore
by
this
particle
or
clause
(
it
is
nothinge
)
Christ
meaneth
not
that
all
honor
is
abrogated
from
the
temple
,
but
hee
speaketh
comparatiuelye
.
For
when
the
oblations
were
hyperbolically
or
out
of
measure
extolled
for
their
reuerence
,
the
common
sort
of
men
were
so
rauished
that
the
maiesty
of
the
temple
and
the
Altar
waxed
vile
and
of
no
reputacion
amonge
them
,
and
to
violate
the
same
with
periury
was
lesse
religion
than
to
haue
sworne
with
lesse
reuerence
by
the
holy
oblations
.
But
whosoeuer
sweareth
A.
Hee
calleth
that
the
gould
of
the
temple
which
was
added
to
the
temple
to
beutify
the
same
,
and
fell
to
the
priestes
gaine
:
also
moneye
is
vnderstoode
by
the
name
of
goulde
.
It
was
a
wonderfull
madnes
truly
to
count
it
a
greater
matter
to
sweare
by
the
goulde
of
the
temple
,
than
by
the
temple
and
Altar
it selfe
.
Into
the
which
superstition
they
therefore
had
broughte
the
people
that
the
more
the
people
estemed
of
the
giftes
and
oblations
,
as
more
holy
and
acceptable
vnto
God
,
then
the
temple
and
Altar
it selfe
,
the
more
they
might
brynge
them
into
the
temple
,
by
the
which
the
couetousnes
of
the
Scribes
was
the
more
increased
.
●…th
.
15.
So
also
for
gaynes
sake
they
taughte
that
the
gifte
offered
to
the
temple
was
greater
than
the
dutie
towardes
the
parentes
.
Couetousnes
alwayes
found
out
wayes
by
the
which
it
might
helpe
and
sustaine
it selfe
.
And
wheras
some
do
take
this
woorde
(
to
sweare
)
in
this
place
for
to
appoint
somewhat
by
an
othe
to
the
temple
,
we
are
taught
that
it
ought
not
to
be
so
taken
by
the
wordes
of
Christ
which
hee
addeth
in
the
two
and
twenty
verce
following
:
And
he
which
sweareth
by
heauen
&c.
For
in
swearing
by
Heauen
nothing
could
be
appointed
to
the
temple
:
&
yet
notwithstanding
Christ
maketh
it
all
one
to
sweare
by
the
temple
,
and
by
the
gould
of
the
temple
,
or
by
the
Alter
or
the
gift
on
the
Altar
.
But
wee
muste
note
that
Christe
by
these
wordes
went
about
to
withdrawe
the
people
from
the
admiration
of
the
Phariseis
and
from
the
false
opinion
which
they
had
conceyued
of
them
:
els
what
should
the
doctrine
of
Christ
haue
profyted
?
Wee
muste
shewe
therefore
what
the
ennemies
of
the
truth
be
,
leaste
they
be
an
impediment
and
hinderance
to
others
.
For
the
people
wyll
alwayes
depende
vppon
suche
Idoles
,
except
the
counterfeite
shew
be
taken
awaye
from
them
.
Hee
is
giltye
E.
The
Greeke
hath
,
(
Hee
is
a
dettar
)
that
is
to
saye
,
hee
is
gilty
or
a
deseruer
of
punishment
&
sinne
,
as
is
sayde
before
,
M.
Our
sauiour
Christ
correcteth
this
error
and
false
interpretacion
of
the
lawe
:
in
the
fift
Chapter
goinge
before
.
The
which
place
maye
easlye
be
vnderstoode
by
this
.
17.
Ye
fooles
and
blinde
:
for
whether
is
18.
greater
,
the
goulde
or
the
temple
that
19.
sanctifyeth
the
goulde
?
Ye
fooles
and
blinde
,
for
whether
is
greater
Bu.
Hee
calleth
them
so
both
for
their
wante
of
Iudgement
,
and
ignorance
of
Scriptures
,
and
also
for
their
couetousnes
and
exceding
mallice
.
Or
the
temple
that
sanctifyeth
the
golde
That
which
is
excellent
and
seperated
from
other
thinges
is
saide
to
be
holye
:
and
that
is
sayde
to
sanctifye
which
is
holy
and
seperated
from
prophane
vses
to
a
holy
vse
.
So
that
the
temple
doth
sanctifye
,
and
the
Altar
doth
sanctifye
,
not
by
touching
it selfe
,
but
by
the
vse
:
For
he
speaketh
of
that
outwarde
holynes
,
which
was
set
in
this
,
that
these
things
being
brought
into
the
temple
of
God
,
were
consecrated
to
deuine
vses
according
to
the
word
of
God
.
For
at
that
time
also
that
externall
worship
florished
.
20.
Whoso
therfore
sweareth
by
the
Altar
,
sweareth
by
it
and
by
all
thinges
that
are
thereon
.
Whoso
therfore
sweareth
C.
The
Lorde
doth
that
thinge
which
oughte
to
be
done
in
correctinge
and
reprouinge
errors
,
when
hee
calleth
vs
to
the
welspringe
,
and
teacheth
of
the
nature
it selfe
of
an
othe
that
the
temple
doth
farre
excell
the
giftes
of
the
temple
.
Hee
taketh
therefore
this
beginninge
that
it
is
not
meete
to
sweare
,
but
by
the
name
of
God
onely
.
Wherevppon
it
followeth
,
that
what
maner
and
forme
of
othes
soeuer
men
take
to
sweare
by
,
the
honoure
due
vnto
God
must
be
kept
.
B.
Because
therefore
they
did
teache
that
they
did
not
sinne
against
the
commaundemente
of
swearinge
,
which
sware
by
the
temple
,
Altar
,
and
Heauen
,
because
the
name
of
God
was
not
mencioned
or
put
betweene
:
hee
teacheth
them
that
they
sweare
by
God
not
onely
which
sware
by
the
gyfte
of
the
Altar
(
the
which
they
counted
more
holye
being
as
superstiouse
as
their
teachers
)
but
they
also
which
sware
by
the
Altar
it selfe
.
For
when
men
sweare
by
any
thing
,
the
othe
doth
pertaine
to
all
those
thinges
which
are
ioyned
,
or
consecrated
vnto
it
:
as
if
any
man
do
rashely
or
falsely
sweare
by
any
thinge
,
let
hym
knowe
and
vnderstande
that
hee
offendeth
and
dishonoureth
God
to
whom
the
thinge
that
hee
sweareth
by
,
is
dedicated
and
appointed
.
21.
And
whoso
sweareth
by
the
temple
,
sweareth
by
it
,
and
by
him
that
dwelleth
therein
.
And
whoso
sweareth
C.
By
that
which
goeth
before
,
it
may
also
be
gathered
howe
and
to
what
ende
a
man
may
sweare
by
the
temple
:
namelye
because
it
is
the
seate
and
sanctuary
of
God
.
euen
as
also
by
Heauen
,
because
there
the
brightnes
of
Gods
glory
shyneth
.
For
God
doth
suffer
himselfe
to
be
called
vppon
for
a
witnes
and
iudge
in
such
externall
shewes
of
his
presence
,
so
that
hee
may
lose
none
of
his
right
.
For
to
tye
that
deity
to
the
heauen
,
is
heauenvly
Idolatry
.
Now
,
by
how
much
the
more
the
Lord
doth
set
forth
a
more
manifest
shew
of
his
glory
in
the
temple
,
than
in
oblations
by
so
much
the
more
the
name
of
the
temple
deserueth
reuerence
&
holynes
.
Now
therfore
let
vs
note
in
what
sence
Christ
sayth
that
a
man
sweareth
by
him
that
dwelleth
in
the
temple
,
when
hee
sweareth
by
the
temple
:
namely
to
the
ende
hee
might
directe
al
kinde
of
others
to
their
lawfull
ende
and
scope
.
Swereth
by
him
that
dwelleth
in
the
temple
B.
It
ought
to
offende
no
man
that
the
Lord
here
seemeth
to
graunte
that
God
dwelleth
in
the
temple
.
For
God
did
truly
dwell
in
the
temple
of
Hierusalem
,
Iohn
.
4.
before
that
the
hower
came
,
that
hee
woulde
be
worshipped
neyther
in
it
,
nor
in
any
other
place
but
in
spirite
and
truth
.
For
he
would
be
specially
called
vppon
there
and
worshipped
&
geue
aunsweare
of
his
grace
,
3
Kings
.
9.
as
hee
promised
to
Salomon
.
But
this
proueth
nothing
that
our
Churches
should
haue
Images
in
them
:
wee
our selues
must
be
the
temple
of
God
,
1.
Cor.
3.
For
this
dwellinge
of
God
was
nothynge
els
,
than
his
singuler
grace
,
by
the
which
hee
chose
the
people
to
himselfe
whose
God
hee
was
,
and
that
beneuolence
also
,
by
the
which
hee
was
alwayes
readye
to
be
theyr
safegarde
and
defence
.
But
it
is
spoken
accordinge
to
the
maner
of
a
Prince
,
who
,
to
the
ende
hee
may
alwayes
defende
his
people
,
dwelleth
in
the
middest
of
them
.
Otherwise
there
can
be
no
house
builded
vnto
God
whiche
fulfilleth
and
comprehendeth
all
thinges
.
Esay
.
66.
Act.
7.
22.
And
hee
that
sweareth
by
heauen
sweareth
by
the
seate
of
God
,
and
by
him
that
sitteth
thereon
.
A.
This
sentence
is
expounded
in
the
former
verce
.
Reade
also
in
the
fift
Chapter
goinge
before
.
23.
Wo
be
vnto
you
Scribes
and
Phariseis
ye
ypocrites
.
For
ye
tyeth
mine
,
and
any
se
,
and
commyn
and
haue
left
the
waightier
matters
of
the
law
:
Iudgement
,
mercy
and
faith
.
Wo
be
vnto
you
Scribes
M.
Now
hee
teacheth
another
part
of
their
ypocrisy
,
namely
the
fayning
and
outward
apperaunce
of
keping
the
law
in
those
things
which
were
of
lesse
waight
.
Al
ypocrites
haue
this
falt
,
being
uerye
diligente
and
carefull
in
tryfelinge
thinges
,
but
neglect
the
principall
partes
of
the
lawe
.
This
disease
hath
raigned
in
all
ages
,
and
amonge
all
nations
,
Hypo●…
genera●…
s●…ase
.
insomuche
that
the
greatest
part
of
men
,
hath
sought
studiously
to
please
God
with
light
obseruations
.
For
,
because
they
cannot
exempte
themselues
from
all
obedience
of
God
,
they
flee
vnto
this
seconde
remedye
,
namely
to
the
redeminge
of
great
offences
for
nothing
,
by
satisfactions
.
So
wee
see
that
the
Papistes
at
this
day
,
when
they
transgresse
the
chiefest
commaundementes
of
God
,
they
feruently
busy
themselues
in
could
ceremonies
.
Such
fayninge
and
outwarde
shewe
of
holines
therefore
is
nowe
reprehended
of
Christ
in
the
Scribes
,
who
were
very
diligent
and
scrupulouse
in
payinge
of
tenthes
,
but
little
regarded
the
principall
partes
of
the
lawe
.
And
to
the
ende
he
might
the
better
point
out
their
filthye
ostentacion
and
glorious
shewe
,
hee
sayth
not
generallye
,
they
payed
their
tenthes
,
but
that
they
tythed
Anyse
,
mint
,
commyn
,
and
(
as
the
Euangeliste
Luke
hath
)
all
maner
of
herbes
,
that
by
the
least
expence
,
they
mighte
shewe
a
rare
and
singuler
studye
of
Godlynes
.
Notwithstandinge
,
because
Christe
appointed
the
speciall
righteousnes
of
the
lawe
,
to
consist
in
mercye
,
iudgement
and
fayth
,
we
must
first
of
all
see
what
hee
meaneth
by
these
wordes
:
and
then
,
wherefore
he
omitted
the
commaundementes
of
the
first
table
,
which
pertaine
properlye
to
the
worship
of
God
:
as
thoughe
that
godlines
or
the
worship
of
God
were
inferioure
to
the
duties
of
charitye
or
loue
.
These
two
thinges
shal
be
spoken
of
in
order
.
For
ye
tythe
mynte
B.
To
tythe
in
this
place
signifyeth
to
geeue
tenthe
,
not
to
receiue
tenthe
:
howbeit
the
Greeke
worde
signifyeth
both
:
in
the
which
sence
also
it
is
taken
when
the
Phariseye
,
amonge
manye
other
thinges
that
hee
bragged
of
rehersed
this
sayinge
:
I
paye
tythe
of
all
that
I
possesse
.
Luke
.
●…
So
commonly
it
fareth
with
humaine
iudgemente
,
when
it
cannot
attaine
to
true
righteousnes
by
reason
of
selfe
loue
,
it
choseth
to
it selfe
certaine
thinges
by
the
which
it
may
falsely
bragge
of
righteousnes
.
And
haue
left
the
waightier
matters
of
the
lawe
B.
Hee
calleth
those
things
the
waightier
matters
of
the
lawe
whiche
do
more
shewe
forth
the
piety
of
a
minde
that
loueth
God
,
and
whiche
do
come
more
neere
to
a
deuine
disposition
,
according
to
the
which
we
ought
to
be
reformed
:
such
are
faith
,
iudgemente
,
mercye
,
loue
of
our
neighbour
hope
,
pacience
in
aduersity
,
and
such
others
as
are
of
like
waight
.
But
hee
calleth
them
waightye
by
estimation
and
iudgemente
,
and
also
waighty
to
be
done
,
because
none
can
shew
forth
any
of
these
,
but
the
iust
and
godly
,
by
the
spirite
of
God
.
They
are
light
thinges
whiche
are
fulfilled
by
externall
woorkes
:
Such
was
tithinge
,
of
which
we
haue
mencion
here
:
and
suche
were
the
typicall
seremonyes
of
the
lawe
,
as
the
preceptes
of
the
saboth
,
of
the
new
moones
,
of
purgations
,
of
meates
,
and
of
circumcision
.
Iudgement
,
mercy
,
and
fayth
.
C.
Iudgement
is
here
taken
for
equity
and
righte
,
●…ente
.
whereby
it
commeth
to
passe
that
to
euery
man
is
geuen
that
which
is
his
owne
,
and
that
no
man
defraude
or
hurt
another
.
B.
Whervppon
to
do
iudgemente
and
righteousnes
in
the
Scriptures
,
is
to
liue
rightly
and
with
equity
amonge
al
men
,
or
els
to
frame
such
a
life
by
gouerninge
,
amonge
others
.
But
mercy
doth
more
largelye
extende
it selfe
,
〈◊〉
.
namely
that
euery
man
should
studye
to
helpe
his
brethren
,
of
his
owne
,
to
ease
the
myserable
by
counsaile
or
goodes
,
to
defende
those
that
are
vniustly
oppressed
,
and
wyth
compassion
to
bestow
those
goodes
and
ryches
where
with
all
hee
is
indued
.
Fayth
,
is
nothinge
els
but
a
sincere
integritye
,
to
see
that
nothinge
be
done
craftelye
,
maliciously
,
or
by
deceite
:
but
that
mutuall
simplicity
be
embraced
amonge
all
men
,
in
the
which
all
men
woulde
be
delt
withall
.
So
that
,
the
summe
of
the
lawe
is
referred
to
loue
.
Wee
know
that
some
do
otherwise
interprete
the
name
of
fayth
,
as
though
by
a
figure
called
Synecdoche
,
hee
should
comprehende
the
whole
worship
of
God
vnder
this
name
:
but
Christ
accordinge
to
his
maner
maketh
a
sure
and
certaine
tryall
of
holynes
by
conferring
it
with
brotherly
loue
,
Holines
without
brotherly
loue
is
hipocrisye
.
as
with
a
tutchestone
and
therefore
he
toucheth
not
the
first
table
.
It
maketh
no
matter
that
the
Euangeliste
Luke
,
in
steede
of
fayth
placeth
the
loue
of
God
.
For
it
was
the
purpose
of
Christ
to
shewe
what
the
Lord
doth
specially
require
of
vs
in
the
lawe
.
But
it
is
well
anoughe
knowne
that
the
lawe
was
deuided
into
two
tables
,
that
first
of
all
it
might
shew
what
was
due
vnto
God
,
&
then
,
what
belonged
vnto
men
.
In
Luke
eyther
part
is
expressed
:
as
if
Christ
shoulde
haue
said
,
that
the
lawe
did
specially
tende
to
this
ende
,
that
we
shoulde
loue
God
,
and
that
wee
shoulde
be
iuste
and
mercifull
towardes
our
neighboures
.
The
Euangelist
Mathewe
helde
himselfe
contente
with
one
part
only
.
Neither
is
it
any
absurditye
to
call
the
duties
of
charitye
,
the
speciall
pointes
of
the
lawe
,
Rom.
13.
wheras
Paule
calleth
loue
it selfe
the
fulfillinge
of
the
lawe
:
euen
as
hee
sayth
in
another
place
that
the
lawe
is
fulfilled
if
wee
loue
our
neighbour
.
Galathi.
5.
And
Christ
beinge
before
demaunded
as
concerninge
the
commaundementes
of
the
lawe
,
Math.
19.
hee
rehersed
none
but
those
that
were
in
the
seconde
table
.
If
any
man
obiecte
and
saye
that
by
this
meanes
men
are
preferred
before
God
,
Obiection
.
because
the
loue
which
is
appoynted
vnto
them
is
counted
of
greater
waight
then
Religion
:
wee
may
easly
aunswere
,
Aunsweare
.
that
here
the
seconde
table
is
not
opposed
or
compared
with
the
first
,
but
rather
that
by
the
obseruation
of
the
seconde
,
a
profe
or
tryall
is
made
to
see
if
God
be
worshipped
truly
&
vnfaynedlye
.
Because
piety
is
an
inwarde
thing
,
&
because
God
is
not
amongest
vs
to
trye
&
proue
our
loue
,
(
for
he
standeth
not
in
nede
of
our
duties
)
it
is
an
easye
matter
for
hypocrites
to
lye
,
to
deceiue
,
and
falsely
to
pretende
the
loue
of
God
.
But
because
the
duties
of
brotherly
loue
are
felt
and
perceiued
of
all
men
,
in
these
thinges
their
impudency
is
the
better
reproued
.
Christ
therefore
in
this
place
went
not
subtilly
about
to
intreat
of
all
the
partes
of
righteousnes
,
or
of
their
order
,
but
hee
taughte
simplelye
so
farre
as
the
common
capassity
of
men
would
beare
,
that
the
lawe
is
then
kepte
when
men
deale
iustly
,
gently
and
truly
one
with
another
:
because
in
so
doinge
they
declare
that
they
loue
God
,
that
they
reuerence
him
yea
they
shewe
foorth
a
lawfull
and
meete
testimonye
of
syncere
godlynes
,
not
that
it
is
sufficient
to
do
our
duty
towardes
men
,
except
first
of
all
,
God
haue
his
righte
,
geuen
vnto
him
:
but
because
it
is
necessary
that
he
be
a
true
worshipper
of
Godwhich
frameth
his
life
according
to
his
prescript
lawe
.
Tythe
was
a
part
of
Gods
worship
.
Yet
notwithstandinge
the
obiection
is
not
fully
answered
:
for
the
tenthes
,
which
Christ
setteth
after
equity
and
mercy
,
were
a
part
of
the
worship
of
God
:
and
some
part
thereof
was
wont
to
be
distributed
to
the
poore
.
And
so
they
contayned
in
themselues
a
double
sacrifice
.
Wee
aunswere
that
tenthes
are
not
simplelye
compared
here
with
almes
deedes
,
fayth
,
and
Iudgement
,
but
the
fayned
holines
of
the
Scribes
is
conferred
with
sincere
&
perfect
loue
.
For
,
why
were
they
so
willing
and
ready
to
paye
their
tenthes
,
but
only
that
they
mighte
please
God
with
the
least
expence
,
and
grefe
?
For
they
were
not
so
readye
to
the
whole
:
and
therefore
it
ought
not
to
be
nombered
amonge
the
duties
of
loue
,
because
they
soughte
to
deceiue
both
God
and
men
with
small
trifles
of
little
price
.
These
things
ought
ye
to
haue
done
This
is
a
figure
in
Rhetorique
called
occupatio
,
by
the
which
Christ
preuenteth
the
cauill
of
his
aduersaries
.
For
they
might
haue
cauilled
and
construed
his
woordes
amisse
,
as
though
he
had
made
no
accompte
of
that
which
was
written
in
the
law
of
God
.
Hee
graunteth
therefore
that
whatsoeuer
God
hath
commaunded
oughte
to
be
kepte
and
nothing
thereof
to
be
omitted
:
but
yet
that
the
loue
of
the
whole
lawe
doth
not
let
men
to
stand
vppon
the
speciall
pointes
thereof
.
Wherevpon
he
gathereth
that
they
do
amisse
&
preposterously
which
busye
themselues
in
the
smalest
things
,
when
as
they
should
rather
begin
at
the
greatest
matters
.
Christ
therefore
denyeth
it
to
be
his
purpose
to
derogate
euen
the
least
thinge
from
any
of
the
comaundements
,
although
hee
commende
and
require
an
order
in
the
obseruation
of
the
lawe
.
Let
therefore
the
vniuersall
lawe
abide
sound
and
whole
,
which
can
be
broken
in
no
part
without
the
contempt
of
the
author
.
For
he
which
forbad
to
commit
adultery
,
to
kill
,
and
to
steale
,
the
same
condemned
also
all
concupiscence
.
Wherby
wee
gather
that
all
the
commaundementes
are
so
linked
and
knit
together
,
that
it
is
not
meete
to
disseauer
them
one
from
another
.
Wherefore
it
is
also
written
:
De●…
Cursed
be
euery
one
which
doth
not
those
thinges
that
are
written
.
By
the
which
wordes
the
vniuersall
righteousnes
of
the
law
is
ratifyed
withoute
exception
:
but
this
reuerence
(
as
wee
said
before
)
taketh
not
awaye
the
difference
betwene
the
commaundements
,
neither
yet
the
scope
of
the
law
,
to
the
which
the
true
embracers
therof
directe
their
minde
,
least
they
should
onelye
beare
an
outwarde
shewe
.
B.
Therefore
the
Scribes
&
Phariseis
are
not
blamed
of
our
sauiour
Christ
because
they
gaue
exactly
tyeth
of
all
their
fruite
,
(
for
this
was
meete
also
to
be
done
)
but
because
they
dide
neglect
those
greater
thinges
,
without
the
which
there
coulde
no
piety
at
all
consist
.
Herevppon
certaine
do
boast
that
the
righte
of
tithe
is
confirmed
of
the
Lorde
:
Ty●…
when
as
wee
must
put
a
greater
difference
betwene
those
of
our
time
which
receiue
tithes
,
and
those
to
whom
tythes
were
due
by
the
lawe
.
The
whole
tribe
of
Leuy
receiued
no
possessions
in
the
lande
of
Chanaan
,
because
the
Lord
had
appointed
the
same
to
the
ministery
of
the
tabernacle
:
wherfore
he
appointed
also
that
tythes
should
be
payed
vnto
them
by
the
rest
of
the
Isralites
,
N●…
De●…
as
appeareth
in
Numerye
and
Deutronomye
.
Therefore
so
longe
as
the
mynisterye
of
these
men
and
externall
worship
of
the
tabarnacle
continued
,
the
Isralites
ought
to
haue
payed
their
tithes
according
to
the
lawe
:
but
the
priesthode
being
remoued
,
the
law
is
remoued
also
.
Christ
is
our
hye
priest
,
and
that
in
heauenlye
thinges
,
to
whom
it
is
not
nedefull
that
we
geue
parte
of
our
oblations
,
and
tithes
:
but
it
is
meete
that
wee
offer
our selues
wholy
vnto
him
,
for
the
continuall
meditacion
of
a
heauenly
life
.
Notwithstanding
wee
must
geue
those
thinges
that
are
necessary
to
such
as
stande
in
nede
of
them
:
yea
&
those
ministers
also
are
worthye
of
double
honoure
which
rule
well
,
1.
T●…
and
labour
truly
in
word
and
doctrine
But
whether
wee
do
these
thinges
in
geuinge
of
tythe
,
or
by
anye
other
portion
of
substance
with
the
which
the
Lorde
hath
blessed
vs
,
it
shal
be
all
one
before
God
,
if
so
be
wee
seeke
not
thereby
vaine
glorye
,
but
geue
the
same
with
a
pure
affection
to
those
that
be
in
neede
.
24.
Ye
blinde
guides
which
straine
out
a
gnat
and
swallow
a
Camell
.
Yee
blinde
guides
,
A.
Againe
he
calleth
these
ypocrites
blinde
guides
,
to
the
ende
hee
might
the
more
moue
the
people
to
forsake
them
.
For
if
the
blinde
lead
the
blinde
,
both
shall
fall
into
the
ditche
.
〈◊〉
15.
Which
strayne
out
a
gnat
&
swallow
C.
This
is
a
prouerbiall
sentence
,
by
the
whiche
the
precise
care
of
ypocrites
in
small
trifles
is
noted
,
for
they
are
so
horribly
affrayed
at
the
least
offences
,
as
though
one
only
transgression
should
be
more
sharpe
vnto
them
,
than
a
hundred
deathes
:
but
in
the
most
greuous
sinnes
they
swetelye
lull
themselues
and
others
a
sleepe
.
They
do
therefore
euen
as
if
a
man
shoulde
straine
at
a
small
crumme
of
bread
,
and
swallow
a
whole
loafe
.
Wee
knowe
that
a
gnat
is
a
small
creature
,
and
a
Camell
,
a
huge
beast
:
there
is
nothinge
therefore
more
rydiculous
,
than
to
strayne
in
,
wyne
and
water
,
least
in
swallowinge
a
gnat
thou
hurte
thy
Iawes
,
but
careleslye
to
suppe
vp
a
Camell
.
But
truly
it
is
euident
that
ypocrites
do
this
dallye
:
because
they
lettinge
passe
Iudgement
,
mercy
,
and
faithe
,
are
to
seuere
and
strayte
in
matters
of
no
great
importaunce
.
A.
Moreouer
in
this
place
the
participle
of
the
present-tence
is
put
for
the
indicatiue
moode
.
As
if
hee
should
say
:
ye
are
like
vnto
them
,
who
if
it
chaunce
vnto
them
to
haue
a
gnat
fall
into
their
wyne
,
they
sucke
and
strayne
in
their
wyne
hardely
through
theyr
lippes
&
teethe
,
least
in
swallowinge
the
little
gnat
they
should
be
strangled
:
in
the
meane
time
they
do
not
onelye
eate
a
Camell
beinge
a
monsterous
beast
but
also
swallowe
hym
downe
without
feare
:
all
you
Scribes
and
Phariseis
,
ye
ypocrites
,
are
like
to
these
,
I
say
,
who
will
not
omit
the
smallest
point
of
the
lawe
:
but
those
thinges
whiche
are
the
waightiest
pointes
of
the
Lawe
,
ye
altogether
neglecte
withoute
anye
pricke
of
conscience
.
Suche
manner
of
men
are
they
which
are
diligent
abstayners
from
fleshe
,
obseruers
of
confession
,
and
suche
like
trifels
:
but
in
charity
,
&
in
a
good
conscience
,
they
haue
no
consideration
of
God
at
all
.
A.
Naye
truly
,
these
men
are
worse
farre
in
this
pointe
than
the
Phariseis
,
because
they
carelesly
obserued
those
things
which
were
commaunded
in
the
lawe
:
but
these
men
dare
presume
to
preferre
theyr
filthye
traditions
before
the
word
of
God.
C.
Wherefore
,
when
after
this
maner
they
woulde
seeme
to
kisse
Gods
feete
they
do
proudelye
and
arrogantlye
spitte
in
hys
face
.
25.
Wo
vnto
you
Scribes
and
Phariseis
,
ye
ypocrites
,
for
yee
make
cleane
the
outwarde
syde
of
the
cuppe
,
and
of
the
platter
,
but
within
they
are
full
of
briberye
and
excesse
.
Wo
vnto
you
Scribes
and
Phariseis
,
C.
The
Lorde
doth
prosecute
the
same
matter
still
:
and
figuratiuelye
hee
reprocheth
the
Scribes
and
casteth
in
their
teeth
that
they
onely
seek
for
this
one
thinge
carefullye
,
that
they
maye
shyne
and
seeme
excellent
before
men
.
For
by
the
outwarde
syde
of
the
platter
,
hee
vnderstandeth
metaphoricallye
the
externall
shewe
:
as
if
hee
shoulde
saye
:
Yee
haue
no
care
of
cleanenes
,
but
onely
of
that
which
appeareth
to
the
face
of
men
:
euen
as
if
a
man
should
wipe
away
the
spots
vppon
the
outwarde
syde
of
the
cuppe●…
,
but
should
leaue
it
all
foule
and
filthy
within
.
M.
Therefore
hee
reproueth
their
ypocrisye
,
because
they
only
sought
to
reforme
theyr
liues
accordinge
to
the
outwarde
appearaunce
and
sighte
of
men
,
that
they
might
get
vnto
themselues
a
vaine
fame
of
holines
,
So
that
he
reduceth
them
in
the
verse
followinge
to
the
pure
and
sincere
affection
of
liuinge
well
.
But
within
they
are
full
of
briberye
C.
G.
He
maketh
mencion
onely
of
two
vyces
,
by
the
which
he
noteth
other
wicked
and
corrupte
affections
also
.
Hereby
let
vs
learne
that
inward
cleanenes
hath
bene
and
is
alwaye
acceptable
vnto
God
.
Hee
calleth
intemperancy
a
certaine
impotency
of
the
minde
,
by
the
which
it
commeth
to
passe
that
it
geueth
place
to
pleasure
,
and
is
excessiue
in
doing
,
speakinge
or
eatinge
.
This
we
may
call
incontinency
,
or
excesse
.
When
Christ
condemneth
the
same
here
of
vncleanenes
,
and
ioyneth
the
same
to
rapyne
and
bryberye
,
hee
euidentlye
declareth
that
they
are
voyde
of
excuse
which
thincke
it
sufficient
to
innocensye
,
if
they
haue
not
gotten
theyr
goodes
by
rapyne
and
iniury
of
their
neighboures
:
as
though
it
were
lawfull
to
spend
that
in
excesse
which
is
truly
gotten
.
Some
Greeke
Bookes
haue
,
rapine
and
vnrighteousnes
.
Bu.
To
these
the
Lord
addeth
the
true
purgation
commeth
from
the
cleanenes
of
the
minde
:
saying
with
a
moued
minde
&
holy
indignation
thus
.
26.
Thou
blinde
Phariseye
,
clense
first
that
whiche
is
within
the
cuppe
and
platter
,
that
the
out
syde
of
them
may
be
cleane
also
.
Thou
blinde
Phariseye
clense
first
Bu.
Out
of
a
pure
minde
,
both
cleane
thoughtes
,
wordes
and
deedes
do
come
:
but
to
an
impure
minde
those
things
that
are
without
bring
no
cleanenes
at
all
.
This
is
a
figuratiue
kinde
of
speache
.
For
the
righte
order
of
clensing
is
to
begin
at
the
inward
part
first
,
that
afterward
the
externall
cleanenes
may
followe
,
the
which
is
nothinge
els
then
the
effect
of
the
internall
cleanenes
.
C.
Wee
must
therefore
first
of
all
pourge
that
which
is
within
:
because
in
deede
it
were
a
rydiculous
thinge
to
feede
the
eyes
with
cleanenes
,
&
to
drincke
of
an
vncleane
and
poysoned
cuppe
.
B.
The
Euangelist
Luke
addeth
sayinge
:
Yee
fooles
,
did
not
hee
(
which
made
that
which
is
withoute
)
make
that
which
is
within
also
?
Luke
11.
Whye
therefore
do
yee
not
seeke
to
make
bothe
cleane
?
27.
Wo
vnto
you
Scribes
and
Phariseis
yee
ypocrites
:
for
ye
are
like
vnto
paynted
Sepulchers
,
which
in
deede
appeare
beutifull
outwarde
,
but
are
within
full
of
deade
mens
bones
and
of
all
filthynes
.
28.
Euen
so
yee
all
,
outwardlye
appeare
righteous
vnto
men
,
but
within
yee
are
full
of
faynednes
and
iniquity
.
Wo
be
vnto
you
Scribes
C.
Here
is
another
similitude
,
but
appertayninge
to
the
same
ende
that
the
other
did
which
went
before
.
For
hee
compareth
them
to
Sepulchars
,
which
men
of
this
world
ambitiously
build
after
a
fine
and
trimme
fashion
for
themselues
.
Euen
as
therefore
in
Sepulchars
the
picture
or
caruing
draweth
the
eyes
of
men
vnto
it
,
when
as
within
them
the
putrifyed
and
corrupted
carcases
are
layed
vp
:
euenso
Christe
sayth
that
hypocrites
do
deceiue
by
the
externall
shewe
,
because
they
are
filled
with
fraude
and
iniquity
.
For
ye
are
like
to
painted
Sepulchars
,
E.
That
is
to
say
to
pargeted
Sepulchars
,
which
is
saide
to
be
a
whyted
woorke
.
For
they
are
pargeted
with
lyme
and
plaister
.
A
more
proper
and
fitte
comparison
coulde
not
be
brought
.
For
there
was
alwayes
great
ambition
in
Sepulchars
:
wherevpon
Sepulchars
are
more
often
seene
than
Pallaces
.
M.
Those
thinges
whiche
oure
sauiour
Christ
casteth
in
the
Phariseis
teethe
in
this
Chapter
were
like
vnto
paintinge
,
as
the
makinge
of
their
broade
gardes
the
amplifyinge
of
their
Philacteries
and
such
like
.
For
by
reason
of
these
they
seemed
vnto
men
to
be
iust
and
vpright
personnes
.
But
within
ye
are
full
of
hypocrisye
Now
hee
expoundeth
his
comparison
.
Hee
alwayes
pearceth
euen
to
the
inwarde
partes
,
and
teacheth
to
purge
the
conscience
.
For
it
is
a
most
easye
matter
to
chaunge
and
alter
the
outwarde
person
.
Hee
obiecteth
vnto
them
their
ypocrisye
,
and
counterfeited
holines
,
because
chey
woulde
seeme
vnto
men
to
be
iust
:
when
as
they
were
altogether
vniuste
shyning
by
a
false
cooller
onely
of
Religion
.
C.
The
wordes
of
Luke
seeme
to
signifye
some
other
matter
,
namelye
,
that
they
deceiue
the
eyes
of
men
euen
as
Sepulchars
or
graues
do
,
the
which
are
not
oftentimes
seene
of
those
that
walke
vpon
them
,
but
the
sence
and
effect
of
them
agreeth
in
all
pointes
with
the
wordes
of
our
Euangelist
Mathew
,
that
vnder
the
pretence
of
fayned
holines
there
lyeth
hid
a
secret
corruption
&
stincke
,
which
they
foster
in
their
hartes
:
euen
as
a
marble
Sepulchar
,
(
because
it
is
fayre
and
pleasaunt
to
loke
vppon
)
encloseth
the
stinke
and
noysome
ayre
of
the
Carcas
,
leaste
it
should
offende
and
anoye
the
passers
bye
.
Wherevppon
wee
gather
that
,
wherof
wee
spake
before
,
that
Christ
to
the
ende
he
might
helpe
the
rude
and
ignorant
and
instruct
them
(
whom
the
Scribes
helde
in
bondage
throughe
their
falsehoode
&
deceite
)
did
plucke
of
their
visarde
of
ypocrisy
and
set
them
forth
,
as
they
were
,
for
all
men
to
behould
.
For
this
admonition
did
verye
muche
profite
the
simple
,
that
they
mighte
in
due
time
deliuer
themselues
from
the
mouthes
of
the
wolues
.
Notwithstanding
this
place
doth
containe
a
general
doctrine
.
that
the
children
of
God
mighte
not
so
muche
seeke
to
seeme
,
as
to
be
perfecte
and
pure
in
deede
.
29.
Wo
vnto
you
Scribes
and
Phariseis
,
ye
hypocrits
:
ye
build
the
tombes
of
the
Prophetes
,
and
garnishe
the
sepulchres
of
the
righteouse
,
and
say
.
Wo
vnto
you
Scribes
.
C.
Some
do
falsely
thinke
that
superstition
is
reprehended
in
the
Scribes
,
because
they
did
preposterouselye
beautifye
the
deade
Prophetes
with
costly
sepulchres
:
●…pists
geue
〈◊〉
Glory
of
〈◊〉
to
saints
.
Euen
as
at
this
daye
the
Papistes
transfer
and
geue
the
glory
of
GOD
to
dead
saints
,
yea
they
do
wyckedly
worship
their
pictures
.
They
were
not
as
yet
come
to
suche
blindenes
and
madnes
.
Wherefore
the
purpose
of
Christe
was
otherwyse
.
By
this
deceite
the
Scribes
got
fauore
to
them selues
amonge
the
vnlearned
multitude
,
yea
amonge
all
the
Iewes
,
because
they
did
reuerently
imbrace
the
memory
of
the
Prophetes
.
For
they
faining
by
this
meanes
,
that
they
allowed
and
maintained
their
doctrine
,
euery
man
thought
that
they
were
faithful
imitators
,
and
the
best
folowers
of
the
worship
of
God
.
The
matter
therfore
at
the
first
sighte
was
plausible
and
commendable
to
builde
the
monuments
of
the
Prophetes
:
because
by
this
meanes
religion
rose
as
it
were
out
of
darknes
,
that
it
might
stand
in
her
dew
honor
.
But
truelye
they
minded
nothinge
lesse
than
to
restore
doctrine
,
which
might
seme
to
be
extinguished
by
the
death
of
the
Prophetes
.
But
when
as
they
themselues
were
not
only
alienate
from
the
propheticall
doctrine
,
but
also
most
dedly
enemis
therof
,
yet
for
al
that
they
adorned
the
dead
Prophets
with
sepulchres
,
as
thoughe
they
were
in
all
points
agreing
with
the
Prophets
.
And
this
is
alwayes
the
maner
of
hypocrite
to
honor
the
ministers
of
God
and
true
teachers
after
their
death
,
whome
they
could
in
no
wise
abide
when
they
were
aliue
.
Neither
commeth
this
onely
to
passe
by
a
common
faite
:
but
because
the
dead
ashes
are
no
more
,
greuouse
&
troublesome
by
sharpe
and
seuere
reprehencions
,
they
do
not
thinke
it
much
to
set
forth
a
vaine
shadowe
of
religion
in
worshipping
of
them
,
whose
liuely
voices
they
could
neuer
abide
to
heare
,
but
wer
thereby
prouoked
to
madnes
.
For
this
fained
shewe
costeth
and
standeth
them
not
in
much
,
to
professe
and
shewe
reuerence
towardes
those
that
are
dombbe
.
Euenso
all
the
Prophetes
amonge
the
Iewes
in
their
time
,
were
contumeliously
reiected
and
vexed
,
yea
often
tymes
they
were
cruelly
kylled
:
and
the
posterity
which
were
littel
better
,
nay
rather
worse
than
their
fathers
,
didde
rather
reuerence
their
shadowed
memory
,
than
imbrace
their
doctrine
:
for
somuche
as
they
also
were
as
dedly
ennemis
to
their
teachers
also
,
in
their
age
.
For
as
the
worlde
,
because
it
dare
not
altogether
despise
God
,
or
at
leaste
openlye
resiste
him
,
it
inuenteth
this
practise
,
namelye
to
worship
the
shadowe
of
God
for
God
:
euen
so
in
the
Prophets
it
exerciseth
the
like
valliance
,
of
the
whiche
matter
we
haue
to
euident
an
example
in
the
papecy
.
For
they
being
not
contented
with
the
lawfull
worshipping
of
the
Apostels
and
martyrs
,
do
worship
them
with
deuine
worship
,
and
in
what
maner
,
and
how
much
soeuer
they
honor
them
they
thinke
that
they
excede
not
:
howbeit
in
raging
against
the
faithfull
they
declare
what
their
piety
shal
be
towardes
the
Apostels
and
martirs
,
if
they
which
are
alyue
at
this
daye
mighte
haue
the
same
office
and
autority
that
they
had
in
tyme
paste
.
For
why
are
they
so
mad
&
fearce
againste
vs
,
but
only
because
we
desyre
to
haue
that
doctrine
florishe
and
receyued
which
the
Apostels
&
martyrs
haue
scaled
with
their
bloude
?
And
seinge
that
the
same
doctrine
was
more
preciouse
to
the
seruantes
of
God
then
their
owne
liues
,
thinke
you
that
they
should
spare
this
whiche
so
cruelly
persecute
the
same
?
Let
them
therfore
honor
the
Images
of
saints
with
scankensence
,
with
candels
,
with
flowers
,
and
other
kindes
of
pompe
at
their
pleasure
,
if
Peter
were
now
aliue
they
wold
teare
hym
in
peeces
,
if
Paule
,
they
woulde
stone
him
,
yea
if
Christ
himselfe
were
in
the
worlde
they
woulde
torment
him
in
the
flaminge
fyer
.
But
because
the
Lorde
sawe
that
the
Scribes
and
sacrificers
of
his
tyme
soughte
to
get
praise
herebye
,
because
they
were
godly
honorers
of
the
Prophetes
,
he
reproueth
them
of
deceitful
hypocrisy
,
because
they
woulde
not
onely
reiecte
the
Prophets
if
they
were
present
with
them
,
&
sent
vnto
them
but
also
cruelly
afflicte
them
.
For
in
this
,
their
hypocrisy
&
grosse
impudency
be
wrayeth
it selfe
,
that
they
desyred
to
some
religiouse
in
the
worshipping
of
the
dead
,
when
as
they
went
aboute
to
extinguishe
and
vtterly
to
destroy
them
when
they
were
alyue
.
A.
Christ
therefore
detecteth
this
hypocrisye
in
this
place
,
leaste
they
shoulde
please
them selues
any
longer
in
the
vanity
.
30.
Yf
we
had
bene
in
the
dayes
of
oure
fathers
.
We
woulde
not
haue
beene
partners
with
them
in
the
bloud
of
the
Prophetes
.
Yf
wee
had
bene
in
the
dayes
.
B.
Because
they
boasted
themselues
to
be
the
sonnes
of
Abraham
,
Christ
by
their
owne
wordes
ouercometh
them
and
proueth
that
they
are
not
the
sonnes
of
Abraham
,
but
rather
the
sonnes
of
murtherers
which
slewe
the
Prophetes
:
tourning
the
glory
which
they
so
desyred
,
into
ignominy
and
reproche
.
For
naturall
children
doe
commonly
resemble
their
parents
.
Wee
woulde
not
haue
bene
partners
.
Accordinge
to
the
sence
of
the
Hebrewe
it
is
thus
:
Wee
woulde
not
haue
agreed
to
their
death
.
31.
And
so
ye
be
witnesses
vnto
youre
selues
,
that
ye
are
the
children
of
them
whiche
killed
the
Prophetes
.
And
so
ye
be
witneses
.
Althoughe
he
dothe
not
accuse
them
in
the
persone
of
theire
fathers
,
and
dothe
not
principallye
laye
it
to
theyr
charge
and
putte
them
in
the
falte
,
because
they
are
the
children
of
murtherers
:
yet
notwithstandynge
by
the
waye
he
toutcheth
their
foolishe
boasting
,
because
they
were
wont
to
bragge
and
glory
in
their
stocke
and
of
springe
who
notwithstannynge
were
the
progeny
of
the
bloudy
enemis
of
GOD.
Thus
muche
therefore
his
wordes
signify
in
effecte
.
The
worship
which
ye
geue
to
the
deade
Prophetes
,
is
thought
to
be
a
certaine
satisfaction
of
your
parte
for
your
fathers
iniquity
.
Now
therfore
ye
must
nedes
graunte
me
this
,
that
ye
doe
in
vaine
bragge
of
your
holy
stocke
,
seing
that
ye
take
your
original
of
wicked
and
vngodly
parents
.
Go
ye
now
&
pretende
their
piety
with
your
own
wickednes
,
whose
hands
ye
graunt
were
poluted
with
innocent
bloud
.
But
truely
a
farre
greater
faire
approcheth
,
because
ye
followe
&
imitate
the
execrable
furor
and
madnes
of
your
fathers
,
(
which
ye
condemne
in
the
sepulchres
of
the
dead
)
in
the
slaughter
of
the
liuing
.
Wherfore
at
the
length
he
concludeth
that
they
doe
not
degenerat
from
their
fathers
:
as
if
he
should
haue
saide
.
This
is
not
the
firste
beginning
of
the
cruelty
of
this
nation
against
the
Prophetes
of
God
:
for
this
is
the
ancient
and
wonted
discipline
:
this
was
the
custome
of
your
fathers
:
finally
,
this
maner
of
behauiour
is
as
it
were
naturall
in
you
.
A.
The
same
wordes
almost
in
effecte
the
blessed
martir
s.
Steuen
vttered
when
his
deathe
approched
,
Act.
7.
saying
:
Ye
styfnecked
,
and
vncircomsised
hertes
and
eares
,
ye
haue
alwayes
resisted
the
holy
ghost
as
your
fathers
did
,
so
do
ye
,
which
of
the
Prophets
haue
not
your
fathers
persecuted
?
And
they
haue
slaine
them
whiche
shewed
before
of
the
comminge
of
the
Iust
,
whome
ye
haue
nowe
betrayed
and
murthered
.
B.
In
the
Gospell
after
Sainct
Luke
wee
reade
that
the
Lorde
sayde
vnto
them
.
Truly
ye
bare
witnes
,
Luke
.
11
that
ye
allowe
the
dedes
of
your
fathers
for
they
killed
them
,
&
ye
build
their
sepulchres
.
As
if
he
should
say
.
You
:
in
building
the
sepulchres
of
the
Prophets
would
seme
to
worship
the
Prophetes
,
&
to
allowe
their
doctrine
,
and
to
condemne
your
fathers
which
slewe
them
:
but
if
any
man
would
iudge
of
your
harte
,
(
with
the
whiche
in
dede
ye
rage
and
swell
againste
the
Prophetes
as
muche
as
did
your
fathers
)
he
might
more
truely
saye
that
ye
do
allow
the
crueltye
of
your
fathers
,
&
do
bragge
as
it
were
by
these
monumentes
,
but
do
condemne
the
Saints
whome
youre
fathers
kylled
.
A.
There
is
no
doubt
here
,
but
that
Christe
speaking
these
thinges
did
greuously
pricke
and
gaalle
his
enemies
:
speciallye
he
speakynge
so
boldly
in
the
presence
of
the
people
.
Thus
al
hipocrites
muste
be
delt
withal
and
by
force
dryuen
out
of
theyr
lurking
dennes
.
32.
Fulfill
ye
lykewyse
the
measure
of
your
fathers
.
B.
All
this
oration
of
Christe
dothe
declare
a
moued
minde
.
For
they
which
are
augrye
do
commonly
speake
sharpelye
,
obruptly
and
obscurely
.
C.
He
doth
not
here
bed
them
do
that
which
they
do
,
that
they
mighte
kill
the
holye
teachers
:
but
he
figuratiuely
declareth
that
they
do
as
it
were
by
byrthrighte
and
inheritaunce
ryse
againste
the
Prophetes
of
God
,
and
that
they
must
haue
liberty
to
resist
godlines
:
because
by
this
meanes
they
should
finishe
the
wickednes
with
their
fathers
had
begon
,
&
make
an
ende
of
the
webbe
which
their
fathers
had
spoone
By
these
words
he
doth
not
only
declare
that
they
are
desperate
and
suche
as
can
not
be
brought
into
a
right
minde
:
but
also
he
admonisheth
the
simple
that
it
is
no
merueile
if
the
Prophetes
of
God
,
be
euel
intreated
by
the
children
of
homicides
and
murtherers
.
Bu.
To
fill
the
measure
is
prouerbially
spoken
to
finishe
impietye
,
and
to
adde
that
to
impiety
ond
wyckednes
which
semed
to
be
wantinge
.
33.
Ye
serpentes
ye
generation
of
vipers
,
how
wil
ye
scape
the
damnation
of
hel
?
Ye
serpentes
,
ye
generation
of
vipers
.
Bu.
He
doth
sodenly
as
it
were
leauinge
his
former
talke
,
rushe
vpon
these
manslears
,
shewinge
vnto
them
that
they
can
not
shunne
or
auoyde
the
iudgement
of
god
,
that
they
shal
be
greuously
punished
,
and
cast
into
hel
.
C.
For
after
he
had
shewed
that
the
Scribes
were
not
onely
wicked
enemies
of
godly
doctrine
,
and
false
corrupters
of
diuine
worship
,
but
also
mortiferouse
&
dedly
plages
of
the
Churche
:
he
goinge
about
to
make
an
ende
of
his
oration
and
sermon
and
sermon
,
doth
in
more
sharpe
maner
waxe
angery
with
them
:
saying
,
How
wil
ye
scape
the
damnation
Bu.
He
vseth
an
interrogation
,
because
thereby
his
wordes
mighte
be
the
more
vehement
.
The
like
oration
did
S.
Iohn
the
Baptiste
vse
againste
the
same
men
sayinge
.
O
ye
generation
of
vipers
,
who
hath
taught
you
to
flée
from
the
vengeance
to
come
?
For
because
they
were
obstinate
,
and
because
his
doctrine
tooke
li●…e●…
place
among
them
,
he
speaketh
vnto
them
after
this
maner
to
terrify
him
.
C.
Howbeit
Christ
had
not
only
respect
vnto
the
Scribes
and
Phariseis
,
but
also
to
the
whole
multitude
that
he
might
make
them
affrayed
,
and
to
beware
of
the
like
destruction
.
The
damnatirn
of
hel
?
He
vnderstandeth
by
these
woordes
the
iudgement
of
God
,
by
the
which
he
would
adiudge
them
to
euerlasting
death
.
As
concerning
hel
,
reade
in
the
fifte
chapter
going
before
.
But
howe
harde
and
intollerable
this
sharpnes
of
woordes
was
to
these
reuerend
masters
,
we
may
hereby
gather
,
because
they
had
kepte
a
longe
time
their
mastership
and
authority
in
such
peace
that
no
man
durst
once
mutter
against
them
.
There
is
no
doubt
but
that
many
were
offended
&
gréeued
at
the
seuere
liberty
of
Christ
,
yea
he
was
counted
of
som
peruerse
and
childishe
that
he
durst
be
so
bolde
to
speake
so
oprobriously
of
the
order
of
the
Scribes
:
(
euen
as
at
this
daye
also
many
dantye
and
tender
eared
persons
can
not
abide
to
here
the
popishe
clergy
seuerelye
spoken
againste
)
but
because
Christe
had
to
do
with
hypocrits
,
and
that
of
the
worste
sorte
which
being
not
only
puffed
vp
with
a
proude
contempte
of
God
&
dronken
with
a
vaine
and
false
truste
,
but
also
hauinge
be
witched
the
people
in
their
steppes
of
superstition
,
it
was
necessary
for
him
to
inuey
the
more
earnestly
against
them
.
He
calleth
them
therfore
Serpents
,
as
well
in
respette
of
their
nature
as
maners
:
then
he
pronounceth
vnto
them
vengeaunce
the
which
they
should
séeke
in
vaine
to
auoide
,
excepte
they
repented
in
time
.
34.
Wherefore
beholde
I
sende
vnto
you
Prophetes
and
wyse
men
,
and
Scribes
,
and
some
of
them
ye
shall
kil
and
crucify
:
and
some
of
the
shall
ye
scourge
in
your
synagoges
,
and
persecute
them
from
Ci●…ty
to
Citty
.
Wherefore
beholde
.
M.
These
wordes
pertaine
to
that
which
wente
before
,
by
the
which
hee
called
the
Scribes
&
Phariseis
a
generation
of
vipers
,
that
is
a
most
wicked
posterity
of
wicked
homicides
and
murtherers
,
shewing
forthe
the
like
mallice
that
their
forefathers
dyd
and
greater
also
,
who
,
coulde
not
possiblely
escape
the
iudgemente
of
hell
.
I
sende
vnto
you
Prophetes
.
C.
The
Euangeliste
Luke
addeth
somwhat
more
expreslye
in
these
woordes
:
Therfore
said
the
wysedome
of
God
.
The
whiche
sayinge
some
interpreters
conster
thus
,
I
which
am
the
eternal
wisedome
of
God
,
do
pronounce
of
you
.
Notwithstanding
it
is
more
probable
,
accordinge
to
the
wonted
maner
of
the
Scripture
,
that
the
Euangeliste
here
bringeth
in
God
,
speking
vnder
the
persone
of
his
wisedome
so
that
the
sence
and
meanynge
of
these
woordes
is
this
,
It
is
not
longe
synce
the
Almighty
God
by
the
spirite
of
Prophesy
,
pronounced
what
should
come
to
passe
of
you
We
graunt
that
this
sentence
(
as
touching
the
letter
or
verye
woorde
)
is
redde
no
where
:
Prosopopoeia
is
a
figur
vsed
where
as
personages
are
fained
or
presupposed
to
speake
,
as
one
man
to
an
other
.
but
because
God
dothe
in
diuers
places
touche
and
reprehende
the
vntamed
&
obstinate
contumacy
of
this
people
,
Christe
doth
gather
an
epitome
,
or
shorte
some
,
and
by
this
Prosopopoeia
,
doth
more
plainly
expresse
what
the
iudgemente
of
GOD
shal
be
vpon
the
vncurable
wickednes
of
that
people
.
For
it
might
seme
wonderfull
and
straunge
,
if
the
Prophetes
and
teachers
wente
about
to
do
nothinge
profitable
or
worthy
of
regarde
,
why
the
Lorde
woulde
haue
them
without
cause
to
be
vexed
and
weryed
.
For
some
men
affirme
that
God
doth
lose
his
labor
&
worke
,
when
he
appointeth
his
woord
to
be
preached
to
the
reprobat
,
whom
he
knoweth
to
be
obstinat
.
But
hipocrits
,
as
though
this
one
thing
were
sufficient
,
namely
,
to
haue
amongest
them
daily
preachers
of
the
heauenly
doctrine
,
althoughe
they
shewe
themselues
vnwillinge
to
be
taught
,
do
trust
that
God
will
be
mercifull
and
fauorable
vnto
them
,
if
so
bee
that
the
externall
worde
do
sounde
amonge
them
.
So
the
Iewes
did
stoutlye
boaste
that
they
alwayes
excelled
all
other
nations
,
Prophetes
and
teachers
,
and
that
they
had
as
it
were
deseru●…d
so
greate
honor
,
that
this
was
vnto
them
an
vndoubted
badge
and
token
of
their
dignity
.
Oure
Sauiour
Christ
séekinge
to
beate
down
this
vaine
arrogancy
,
doth
not
onely
deny
them
to
excell
all
other
nations
,
althoughe
they
had
amongest
them
,
by
the
excedinge
loue
of
GOD
,
his
Prophetes
,
and
excelent
interpreters
of
his
wisedome
:
but
also
he
sayth
that
his
grace
being
euell
bestowed
vppon
them
,
should
be
a
greater
reproche
vnto
them
,
and
worke
them
greater
destruction
:
because
in
dede
the
purpose
of
God
was
otherwise
than
they
imagined
:
For
hee
ment
thereby
to
make
them
the
more
inexcusable
,
and
also
to
bringe
their
wicked
malice
,
euen
to
the
full
.
As
if
he
had
sayde
,
althoughe
heauenly
Propheres
were
sente
vnto
you
of
God
,
and
ordained
for
you
only
,
yet
do
ye
folishly
alleage
for
your selues
and
bragge
of
this
honor
:
For
God
by
his
secrete
counsell
and
iudgemente
determined
an
other
matter
,
namely
,
that
by
continual
and
gentel
inuitacion
and
callinge
,
he
might
openly
detecte
and
bewraye
,
your
wycked
obstinacy
,
the
whiche
beinge
conuicte
and
ouercome
,
he
mighte
bringe
both
vppon
the
fathers
and
the
children
a
like
horrible
destruction
.
I
sende
vnto
you
Prophetes
.
Bu.
Hereby
it
appeareth
that
ministers
of
saluation
come
not
excepte
they
be
sente
of
God.
Rom●…
Howe
shal
they
preache
(
saith
S.
Paule
)
excepte
they
be
sente
?
Whereuppon
our
Sauioure
Christe
also
sayde
,
Mat●…
Praye
ye
the
Lorde
of
the
haruest
,
that
he
woulde
thruste
out
laborers
into
his
haruest
.
It
declareth
also
the
fatherlye
affection
of
God
in
sendynge
Prophetes
to
saue
Israell
.
And
wyse
men
,
and
Scribes
.
C.
In
that
he
reckeneth
wysemen
and
Scribes
with
the
Prophetes
he
doth
it
to
amplify
the
grace
of
God
:
whereby
their
ingratitude
doth
the
more
appeare
,
because
,
although
the
Lorde
omitted
nothinge
to
teache
them
by
,
yet
notwithstandinge
they
did
not
proffite
at
all
.
M.
in
so
muche
that
they
cruelly
slewe
the
Prophetes
and
wyse
men
that
were
sente
vnto
them
for
their
saluation
.
C.
In
stede
of
wyse
men
and
Scribes
,
the
Euangeliste
Luke
putteth
downe
,
Apostels
,
in
the
same
sence
.
B.
These
are
they
which
by
the
instincte
and
motion
of
gods
spirit
,
brought
&
preached
to
the
whole
worlde
,
the
woorde
of
lyfe
,
the
true
wysedome
of
God
and
the
proper
&
naturall
sence
of
the
Scriptures
.
〈…〉
This
place
pertaineth
to
the
trueth
of
the
gyftes
of
the
spirit
,
among
which
not
only
the
prophesis
,
shewing
of
things
to
come
,
and
declaring
the
wil
of
God
,
and
also
the
wisedome
of
those
which
speake
by
the
spirit
of
God
,
●…tth
.
2.
without
the
knowledge
of
the
Scriptures
,
haue
place
:
but
also
the
knowledge
of
the
Scriptures
which
the
Scribes
haue
.
Of
whom
read
the
second
chapter
going
before
.
And
some
of
them
ye
shal
kil
and
crucify
.
M.
Here
the
wonderful
malice
of
the
Scribes
and
Phariseis
is
described
.
It
is
a
smal
matter
not
to
receiue
a
minister
of
grace
,
if
it
be
compared
to
this
cruelty
,
by
the
which
he
is
contumeliously
handeled
,
afflicted
,
scourged
and
killed
.
This
crueltye
pertaineth
to
those
that
swel
and
are
puffed
vp
by
the
name
of
holines
and
righteousnes
,
&
which
can
not
abide
the
preaching
of
the
trueth
,
but
do
resiste
the
same
all
that
they
can
with
fyer
and
swerde
,
and
do
persecute
it
,
as
though
it
were
heresi
.
But
they
perish
not
vnto
the
Lord
whiche
are
slaine
,
and
the
founde
shéepe
are
brought
vnto
the
pastor
,
and
all
excuse
is
taken
from
the
wicked
,
when
that
theire
malice
(
which
otherwyse
would
lye
hid
)
is
made
manifeste
to
all
men
.
Euen
so
in
an
other
place
he
sayth
:
For
a
testimony
vnto
them
and
the
Gentiles
.
●…ath
.
10.
C.
So
that
this
place
teacheth
,
that
God
dothe
not
worke
the
saluation
of
men
alwaies
,
so
often
as
he
sendeth
vnto
them
his
word
:
but
that
he
woulde
haue
the
same
some
times
declared
vnto
the
reprobate
,
(
who
he
knoweth
notwithstanding
will
be
obstinate
)
that
it
may
be
vnto
them
the
sauore
of
death
vnto
death
.
●…ds
worde
●…ached
to
●…reprobate
,
●…eth
them
●…de
of
excu●…
The
woorde
of
God
certeinlye
of
his
owne
nature
is
of
power
to
saue
,
and
calleth
all
men
without
exception
to
the
hope
of
euerlastinge
lyfe
,
●…
Cor.
2.
but
because
al
men
are
not
inwardlye
drawne
,
because
God
doth
not
open
their
eares
,
and
because
all
men
are
not
renewed
to
repentance
,
or
framed
to
obedience
:
whosoeuer
do
reiecte
the
woorde
of
GOD
,
do
make
the
same
to
be
vnto
them selues
death
and
destruction
.
Seinge
therefore
God
knewe
that
this
shoulde
come
to
passe
,
that
the
reprobate
shoulde
be
drawne
into
greater
damnation
,
hee
by
his
secrete
counsell
sente
vnto
them
his
Prophets
,
as
more
plainly
the
Prophete
Esay
declareth
.
Esay
.
6.
Wee
graunte
truelye
that
this
is
farre
contrarye
to
carnall
sence
and
reason
:
euen
as
wee
sée
the
impure
and
vnreuerent
contemners
of
God
to
take
hereby
speciall
occasion
to
barke
and
murmure
againste
the
secrete
counsels
of
God
,
because
that
lyke
a
tyraunte
(
as
they
say
)
he
delighteth
in
the
greater
punishemente
and
destruction
of
men
,
whome
he
doth
more
and
more
indurate
&
make
blinde
in
their
synnes
withoute
all
hope
of
profite
.
But
God
by
such
documentes
as
these
,
doth
exercise
and
trye
the
modesty
of
the
faithfull
.
Let
this
therefore
bee
oure
sobriety
,
namely
to
reuerence
that
,
with
tremblynge
feare
,
whiche
excedeth
our
reason
and
capassity
.
They
whiche
saye
that
the
foreknowledge
of
God
is
no
let
at
all
wherebye
the
vnbeleuinge
shoulde
not
be
saued
,
do
by
vaine
defence
foolishly
excuse
God
himselfe
.
We
graunt
certainly
that
the
reprobat
do
not
therefore
bringe
death
vnto
them selues
,
because
God
hath
so
prouided
that
it
shall
come
to
passe
,
and
therefore
it
can
not
be
ascribed
to
his
foreknowledge
that
they
perishe
:
but
wee
deny
the
righteousnes
of
God
to
be
lawfullye
and
truelye
defended
by
this
cauill
:
because
a
man
may
straite
waye
obiecte
,
that
it
is
in
Godes
power
to
staye
them
from
repentance
,
because
the
gyfte
of
faythe
and
repentance
is
in
his
handes
.
This
also
maye
be
obiected
:
Obiection
.
What
meaneth
this
,
that
God
by
his
sure
&
determinate
counsell
appointeth
the
lighte
of
his
woorde
to
blynde
and
dasell
the
eyes
of
men
?
Why
wil
God
,
beinge
not
contente
with
the
simple
falle
and
destruction
of
suche
as
are
accursed
and
ordeyned
to
euerlastynge
death
,
haue
them
to
taste
of
the
fyrste
,
seconde
and
thyrde
death
?
Wherefore
this
onelye
resteth
,
Aunswere
.
that
wee
geue
this
glorye
to
the
Iudmentes
of
GOD
,
and
to
crye
wyth
Sainct
Paule
and
saye
,
O
the
déepenes
of
the
ryches
both
of
the
wysedome
and
knowledge
of
GOD
:
Rom.
11.
howe
vnsearcheable
are
his
iudgements
,
&
his
wayes
past
findinge
oute
?
For
who
hathe
knowne
the
mind
of
the
lorde
.
But
it
maye
be
demaunded
howe
the
Lord
pronounceth
by
his
Prophete
Esay
that
the
Prophesies
should
tourne
to
the
destruction
of
the
Iewes
,
Esay
,
6.
Question
.
seing
that
his
adoption
did
alwayes
effectuallye
take
place
&
flourishe
in
that
nation
?
It
may
be
answered
,
Aunswere
.
that
seing
a
very
littel
and
smale
portion
only
,
receiued
&
imbraced
the
worde
by
faith
,
mencion
is
made
here
of
the
greater
nomber
as
of
the
vniuersal
body
:
Esay
.
8.
Euen
as
Esayas
,
who
,
when
he
preached
the
common
destruction
of
the
people
,
was
commaunded
to
seale
the
law
of
god
with
his
disciples
.
Let
vs
vnderstande
therfore
that
so
often
as
the
Scripture
doth
adiudge
the
Iewes
to
euerlastinge
death
,
the
remnaunts
are
excepted
,
in
whome
the
Lorde
preserueth
some
sede
,
for
his
frée
elections
sake
.
35.
That
vpon
you
may
come
all
the
righteouse
bloud
,
which
hath
beene
shed
vpon
the
earthe
,
from
the
bloude
of
righteouse
Abel
,
vnto
the
bloude
of
Zacharye
the
sonne
of
Barachias
,
whome
he
slewe
betwene
the
temple
and
the
altar
.
That
vppon
you
may
come
B.
Bu.
To
haue
the
iust
bloude
come
vpon
any
man
,
is
to
be
gilty
of
bloude
and
to
haue
bloude
required
at
his
handes
,
that
is
to
be
punished
,
and
to
haue
vengeance
recompenced
for
the
bloud
whiche
was
shed
.
C.
Christ
doth
not
only
detracte
and
plucke
away
from
the
Scribes
&
Phariseis
,
that
whiche
they
falselye
arrogated
to
them selues
,
but
also
teacheth
that
they
were
adorned
with
the
Prophetes
to
a
quight
contrary
ende
,
that
no
age
might
be
frée
from
the
mischife
of
wicked
rebellion
.
For
the
pronoune
(
you
)
doth
generally
comprehende
the
whole
people
from
their
firste
originall
or
beginning
.
Obiection
.
If
anye
man
do
obiecte
and
saye
that
it
doth
not
agrée
with
the
iudgemente
of
God
,
that
the
punishementes
of
the
fathers
faltes
shoulde
be
layed
vppon
the
children
,
Aunswere
.
wee
maye
easelye
aunswere
that
seinge
they
also
by
wycked
conspiracy
wrapped
them selues
in
the
same
vngodlines
,
it
oughte
not
to
seme
absurde
,
if
God
,
punishinge
euery
one
of
them
alike
,
do
laye
the
punishemente
,
dewe
to
the
fathers
,
vppon
the
heades
of
the
children
.
Therefore
iustly
a
count
is
to
be
made
,
and
punishment
also
to
be
had
of
the
whole
people
for
the
continuall
contempte
,
at
the
lenghte
,
in
whose
time
or
in
what
age
soeuer
it
commeth
.
For●…
as
God
,
by
the
longe
continuance
,
of
his
pacience
,
did
constantly
contende
with
the
malice
of
the
whole
people
:
euen
so
all
of
them
by
their
iuste
deserte
werr
made
giltye
of
the
inflexible
obstinacy
,
which
continued
euen
vntil
the
laste
hower
,
&
as
euery
age
by
compacte
&
consente
murthered
their
Prophetes
,
euen
so
it
is
mete
that
they
be
called
to
common
and
general
iudgement
,
and
all
the
slaughters
which
were
committed
by
one
consented
to
be
reuenged
vpon
al
B.
Bu.
The
Lorde
therfore
doth
not
only
threaten
the
reuenge
of
those
whome
they
shoulde
kil
,
but
also
the
reuenge
of
those
whome
their
elders
had
slaine
:
signifiyng
the
beseginge
and
vtter
destruction
of
this
people
.
For
these
men
did
kyll
Christe
the
heade
of
all
Saints
,
and
his
Apostles
also
greater
than
all
Saintes
(
as
they
whiche
broughte
the
more
perfecte
knowledge
of
God
,
to
the
world
)
&
therefore
they
did
not
onely
finishe
,
but
also
excéede
the
crueltye
of
all
their
forefathers
,
Chri●●
head
of
〈◊〉
godly
.
whiche
had
shed
the
innocent
bloud
of
the
Prophetes
.
So
that
,
euen
as
they
had
the
crueltye
of
them
al
finished
to
the
full
,
so
they
made
themselues
gylty
of
all
the
iuste
bloud
which
they
at
any
time
had
shed
.
For
as
all
the
saints
,
from
the
first
to
the
laste
are
all
one
body
,
hauing
Christe
their
heade
and
what
benefits
the
Lorde
geueth
to
their
posteritye
,
he
saythe
that
he
geueth
them
to
their
fathers
:
euen
so
,
all
the
wicked
doe
consiste
of
one
bodye
,
hauynge
Sathan
their
heade
:
&
wee
saye
that
vengeance
is
rewarded
them
,
and
that
they
are
punished
with
such
punishments
,
which
are
not
felt
of
them
in
this
lyfe
,
with
the
whiche
they
are
afflicted
in
dede
,
Sathan
head
of
the
wicked
.
but
firste
of
all
are
taken
vpon
their
posterity
.
So
the
Amalachites
,
fought
against
Israel
,
when
they
came
out
of
Egipte
.
The
which
thing
the
Lord
commaunded
to
be
written
in
a
booke
for
a
remembrance
,
and
to
be
committed
to
the
eares
of
Iosue
,
Exod.
17
.
promisinge
that
he
wolde
vtterly
roote
oute
that
people
,
in
somuch
that
no
remnaunte
of
them
should
remayne
for
a
memoriall
.
But
the
lorde
performed
that
thing
first
of
al
by
Saule
within
forty
yeres
after
,
or
thereabout
,
that
this
people
the
Amalachites
had
offended
,
and
so
the
vengeance
or
reuenge
of
that
falte
fell
vpon
them
,
whiche
neuer
committed
the
same
by
externall
falte
.
Notwithstanding
this
,
God
was
not
vniust
in
reuenging
vpon
them
that
which
their
fathers
had
committed
.
For
these
at
the
last
,
had
fulfylled
and
whollye
rynyshed
the
wickednesse
of
their
fathers
,
so
that
the
same
wickednes
did
specially
deserue
to
be
ponished
externally
,
in
them
.
After
this
manner
therefore
the
crueltie
also
of
all
those
whiche
haue
shed
at
any
time
iust
bloud
,
and
the
impietie
of
these
Iewes
at
the
laste
,
whiche
were
destroyed
by
Titus
came
to
the
full
and
fulfilled
the
same
measure
,
whiche
deserued
extreame
vengeaunce
.
It
was
reuenged
therefore
and
ponished
in
them
by
right
,
and
they
were
iustely
plagued
for
an
example
to
the
whole
world
.
Notwithstandinge
in
the
meane
tyme
also
they
which
were
before
these
men
,
were
no
lesse
ponished
for
their
offence
,
but
priuatelye
:
but
they
receyued
the
more
publique
and
greatter
ponishement
,
whiche
were
destroyed
by
Titus
.
This
is
a
horrible
malediction
and
cursse
,
if
we
communicate
and
take
parte
in
the
wyckednesse
of
the
vngodly
,
we
shall
not
onely
beare
the
ponishemente
of
oure
owne
synnes
,
but
of
their
synnes
also
.
From
the
bloud
of
the
righteouse
Abell
.
C.
Althoughe
Abell
were
not
slayne
of
the
Iewes
,
yet
notwithstanding
Christ
imputeth
his
deathe
vnto
them
,
because
euen
among
those
there
was
a
certain
affinitie
of
the
wickednes
of
Cayne
:
otherwise
it
wolde
not
agree
that
he
saith
,
that
the
iust
bloud
was
shedd
from
the
begynninge
of
the
worlde
by
this
generation
.
Cayne
therefore
is
appointed
the
headde
,
the
prince
,
and
authour
,
of
the
Iewishe
people
,
because
in
that
they
began
to
kill
the
prophetes
,
they
succeded
and
came
into
his
place
,
whose
followers
they
were
.
A.
He
calleth
Abell
iuste
,
because
by
a
lyuely
fayth
in
the
promised
redemer
,
he
offered
vp
sacrifice
acceptable
to
God.
As
concernynge
the
which
matter
reade
the
leuenth
chapter
to
the
Hebrewes
.
Vntyll
the
bloudde
of
Zachary
.
C.
He
nameth
Zachary
not
as
thoughe
he
were
the
laste
martyr
(
for
the
Iewes
had
not
then
made
an
ende
of
kyllynge
the
Prophetes
:
Reade
this
or
the
like
sentence
,
omyttynge
that
whiche
is
inclosed
betwen
these
twoo
markes
(
)
and
ye
shall
the
better
perceiue
the
sentence
.
but
rather
herevpon
their
boldenes
and
mad
fury
increased
:
and
they
which
came
after
dyd
ingurge
and
fyl
them selues
with
the
bloudde
whiche
theyr
fathers
onelye
had
lycked
)
neyther
yet
because
his
death
was
the
more
comonly
known
,
although
the
holye
Scrypture
dothe
celebrate
the
same
:
but
there
is
an
other
cause
,
the
whiche
beinge
worthye
to
be
noted
,
was
vnknowen
to
the
interpretours
.
Wherby
also
it
came
to
passe
that
they
were
not
onely
deceiued
,
but
the
readers
also
were
brought
into
greate
doubte
.
For
Christ
might
seme
to
be
forgetfull
,
when
he
rehersynge
an
olde
slaughter
,
omitteth
an
innumerable
heape
of
murthers
,
whiche
were
afterwarde
commytted
vnder
Manasses
.
For
the
Iewes
dyd
not
ceasse
to
persecute
wickedly
the
saintes
and
holye
men
of
God
,
euen
vnto
the
time
of
transmigration
or
departure
into
Babilon
:
yea
,
when
the
affliction
of
the
Iewes
was
come
,
we
knowe
howe
cruelly
they
dealt
with
the
prophete
Ieremy
.
Iere.
32
But
trewely
the
Lorde
didde
not
seeke
to
cast
in
theyr
teethe
those
lately
done
murthers
,
but
he
rather
chose
this
old
and
ancient
slaughter
,
whiche
was
the
beginninge
and
originall
of
mischeuouse
libertie
,
that
they
might
afterwarde
burste
forthe
into
vnbrydled
crueltie
,
because
this
was
more
meete
for
his
purpose
.
For
wee
declared
euen
nowe
that
this
was
the
effect
of
his
counsell
and
purpose
,
that
seing
that
nation
did
not
cease
and
leaue
of
their
wicked
impietie
,
he
made
them
gilty
of
al
those
murthers
,
whiche
were
committed
long
before
.
Therfore
he
dothe
not
denounce
vnto
them
the
reuenge
of
theyr
presente
crueltie
onely
,
but
saythe
also
,
that
they
must
geue
accompte
and
answere
for
the
murther
of
Zacharias
,
as
thoughe
theyr
handes
were
imbrewed
with
his
bloudde
.
For
their
opinion
is
not
probable
or
likely
whiche
referre
this
to
Zachary
which
exhorted
the
people
that
retourned
from
the
exile
of
Babilon
to
builde
the
temple
,
whose
prophesies
remaine
with
vs
to
be
sene
at
this
daye
.
For
althoughe
the
inscription
or
titell
of
the
booke
declarethe
that
hee
was
the
sonne
of
Barachias
,
yet
notwithstandynge
we
reade
in
no
place
that
he
was
kylled
.
Furthermore
it
is
a
plaine
exposition
,
that
he
was
kylled
betwen
the
building
of
the
aultare
and
the
temple
.
As
concernyng
the
other
Zachary
,
the
son
of
Ioiada
,
the
holy
Scripture
maketh
mention
that
hee
agreeth
verye
well
with
this
place
:
For
when
that
after
the
deathe
of
his
father
,
by
the
wicked
defection
of
the
kinge
and
people
,
trewe
religion
decayed
,
hee
was
indewed
with
the
holy
ghost
seuerelye
to
reproue
open
Idolatry
,
●…
Para
24
and
therefore
he
was
slayne
in
the
courte
of
the
temple
.
And
it
is
no
absurditie
at
all
to
saye
that
the
surname
of
Barachias
was
geuen
to
the
father
of
Ioiada
,
for
honours
sake
:
because
,
seynge
he
was
a
worshipper
of
God
,
and
a
maintayner
of
the
same
,
all
his
lyfe
tyme
,
hee
oughte
worthely
to
be
counted
blessed
of
god
.
But
whether
Ioiada
had
two
names
or
whether
there
were
a
falt
in
the
word
(
as
S.
Hierome
estemeth
of
the
matter
)
trewely
there
is
no
doubte
,
but
the
Chryst
noted
that
execrable
stoninge
of
Zacharias
,
which
is
written
in
the
place
before
cited
.
Betwene
the
temple
and
the
aultare
A.
He
dothe
expresse
the
place
,
The
crueltie
of
the
Iewes
that
he
myghte
increase
and
amplifie
the
crueltie
&
brutishe
madnesse
of
the
Iewes
,
which
were
not
moued
by
the
holynesse
of
the
place
,
nor
stayed
from
layinge
handes
violently
vpon
the
holy
prophete
of
God.
C.
Furthermore
the
temple
is
here
taken
for
the
courte
,
as
in
other
places
also
,
to
this
adioyned
the
aultar
of
burnte
offerynges
,
that
the
priest
in
the
sight
of
the
people
mighte
offer
vp
sacrifyce
.
It
appereth
therfore
that
theyr
cruelty
was
to
tyrannicall
,
in
that
neither
the
respect
of
the
aultar
,
nor
the
temple
coulde
pacifye
them
,
but
they
must
nedes
defyle
the
holy
place
with
horryble
murther
.
36
Verely
I
say
vnto
you
:
all
these
thinges
shall
come
vpon
this
generation
.
Verely
I
say
vnto
you
.
B.
Bu.
He
addeth
this
earnest
affirmation
to
terrefie
the
Iewes
.
As
if
he
shoulde
saye
,
There
is
no
cause
why
any
man
should
thinck
that
he
may
escape
the
iudgemente
of
God
.
For
certaynely
all
those
euylles
shall
be
heaped
from
heauen
,
vpon
that
vyperouse
progeny
,
whiche
the
lorde
dothe
thretten
to
powre
vpon
those
horrible
murtherers
.
And
let
all
those
thyncke
also
,
that
these
sayinges
pertayne
vnto
theym
whiche
thincke
it
a
godly
thinge
at
this
day
,
to
persecute
the
truethe
of
the
Gospell
,
and
the
professours
thereof
.
For
the
bloudde
shall
be
neuer
the
lesse
vnreuenged
,
Gene●…
which
cryeth
vnto
God
for
vengeaunce
.
37
O
Hierusalem
,
Hierusalem
,
thou
that
killest
the
prophetes
,
and
stonest
them
that
are
sente
vnto
thee
:
howe
often
wolde
I
haue
gathered
thy
chyldren
together
,
euen
as
the
henne
gathereth
her
chickins
vnder
her
,
and
ye
wolde
not
.
O
Hierusalem
Hierusalem
.
C.
By
these
wordes
our
sauiour
Christ
dothe
more
plainely
declare
howe
iuste
occasion
he
hath
to
be
angrye
,
because
Hierusalem
(
which
God
had
chosen
to
be
a
holy
and
heauenly
house
,
as
it
were
to
him selfe
)
did
not
only
shew
it selfe
to
be
vnworthy
of
suche
honor
,
but
as
though
it
were
a
denne
of
theues
,
it
had
vsed
and
accustomed
a
longe
tyme
to
drynke
the
bloudde
of
the
prophetes
.
Christe
therefore
cryeth
out
pytifully
against
so
monstruouse
behauioure
,
because
the
holye
cittie
of
God
was
fallen
into
suche
madnes
,
that
it
wente
about
dayely
to
extinguishe
the
wholsome
doctrine
of
God
,
by
the
bloud
of
the
prophetes
B
This
bewaylinge
therfore
of
Christ
was
a
token
of
his
great
and
exceding
loue
towardes
this
people
.
It
is
a
token
of
greate
affection
,
that
he
nameth
the
cittie
it self
,
and
that
hee
dothe
double
the
appellation
or
name
of
the
same
,
sayinge
Hierusalem
,
Hierusalem
.
Thou
whiche
killest
the
Prophetes
.
Because
the
Euangelist
Mathewe
vseth
the
participle
of
the
present
tence
,
and
the
wordes
of
Christ
seeme
to
haue
respecte
vnto
bothe
times
,
the
dede
may
be
taken
or
vnderstoode
without
any
certaine
lymitting
of
time
:
as
if
thou
shouldest
say
,
Thou
killer
of
the
prophetes
,
which
hast
kylled
,
doest
kyll
,
and
wilt
kyll
.
C.
Thou
I
saye
whiche
shouldest
be
the
faithfull
keper
of
Gods
woorde
,
the
mistresse
of
heauenly
wysedome
,
the
lyghte
of
the
worlde
,
the
welspringe
of
true
doctrine
,
the
place
of
the
syncere
worshyp
of
God
,
and
the
example
of
faythe
and
obedience
,
art
the
killer
of
the
prophetes
,
in
so
muche
that
thou
haste
gotten
nowe
a
habit
and
custome
of
drinking
bloudde
.
Herby
therfore
it
apereth
that
they
were
worthye
of
all
kinde
of
reproche
,
whiche
had
so
filthely
prophaned
the
sainctuarye
of
God
.
E.
Manye
thincke
that
by
the
name
of
Hierusalem
,
which
was
the
hed
of
Iewry
,
is
vnderstande
the
whole
contrey
or
region
of
the
Iewes
.
And
stonest
them
whiche
are
sent
vnto
thee
.
A.
Namely
to
bringe
thee
from
the
error
and
obstinacie
.
He
saith
that
prophetes
are
sent
,
as
he
dyd
before
,
saying
,
beholde
I
sende
vnto
you
Prophetes
,
and
Scribes
,
and
wise
men
.
&
c..
C
It
was
also
the
purpose
of
Christ
,
to
preuent
the
offence
whiche
was
nie
at
hande
:
leaste
the
faythefull
seinge
hym
to
be
slayne
so
vnworthely
at
Hierusalem
,
shold
be
troubled
at
this
newe
and
straunge
sighte
.
For
they
were
admonished
by
these
wordes
,
that
it
was
no
meruayle
if
the
cittie
,
beinge
accustomed
in
killynge
and
stonynge
the
prophetes
,
dyd
kyll
also
the
redemer
.
But
hereby
it
apereth
how
much
it
is
meete
to
attribute
vnto
places
.
There
was
no
cittie
in
the
whole
worlde
truely
,
whiche
God
adorned
and
beutyfyed
with
suche
excellent
titles
,
or
whiche
he
exalted
to
suche
honour
:
yet
notwithstandinge
we
see
howe
it
cast
it selfe
downe
headlonge
throughe
ingratitude
.
Nowe
let
the
Pope
compare
the
seate
of
robbery
and
thefte
,
●…bbery
hol●…
vp
the
●…es
seate
.
in
the
whiche
he
sytteth
,
with
that
holy
cittie
,
and
what
shal
he
fynde
therein
worthye
of
the
lyke
honour
?
His
hiered
flatterers
boaste
vnto
vs
,
that
fayth
once
floryshed
there
.
The
whiche
thinge
let
vs
graunte
vnto
them
,
yet
if
it
be
wel
knowne
at
this
daye
,
that
the
same
is
alienate
and
fallen
from
Christ
and
filled
with
abhominations
,
howe
folishelye
do
they
contende
to
haue
the
honour
of
the
supremacy
tyed
to
the
same
?
But
let
vs
rather
learne
by
this
worthye
example
,
that
the
more
any
place
is
extolled
,
and
set
aloft
by
the
benefytes
of
God
,
and
exempte
from
the
common
state
of
other
places
,
if
the
same
doo
degenerate
,
or
decline
,
it
shall
not
onely
be
despoyled
of
the
ornamentes
appertayninge
to
it
,
but
also
so
muche
the
more
shall
it
be
odiouse
,
opprobiouse
,
&
execrable
,
because
fylthyly
it
defiled
the
glroy
of
God
,
in
polutinge
the
honour
of
his
grace
.
Math.
11.
A.
To
the
whiche
ende
also
those
horrible
thretninges
do
pertaine
,
the
whiche
the
lorde
vsed
againste
Chorazin
,
Bethsaida
.
and
Capernaum
.
Howe
often
tymes
wolde
I
haue
.
C.
This
is
rather
a
displeasure
taken
,
than
a
putting
.
He
doth
as
yet
(
trewely
)
shew
mercy
on
that
cittie
,
ouer
the
which
he
wepte
a
lyttell
before
,
but
hee
is
more
sharpe
and
seuere
againste
the
Scrybes
,
the
authors
of
destruction
,
euen
as
theye
deserued
.
Howebeit
he
doth
not
spare
the
rest
,
all
the
whiche
were
gyltie
,
accessaries
,
and
fellowes
of
the
same
falte
:
but
drawinge
all
into
lyke
gyltynesse
of
the
facte
,
he
dothe
specially
inuey
against
the
captaynes
them selues
,
whiche
were
the
cause
of
all
euyll
.
Nowe
let
vs
note
the
vehemencie
of
the
speache
,
If
the
grace
of
God
had
ben
symply
forsaken
at
Hierusalem
,
the
ingratitude
was
nowe
in
no
poynte
to
be
excused
:
but
seynge
that
God
did
seke
to
wynne
the
Iewes
to
him selfe
louingely
and
getlely
,
and
did
profyte
nothinge
at
all
by
so
greate
clemencie
,
the
falte
of
so
proude
consumely
and
contempte
was
a
greate
deale
the
more
hainouse
.
To
this
also
was
adioyned
wilfull
and
vnruly
obstinacy
:
because
God
did
not
seke
to
gather
them
once
or
twise
onely
,
but
he
sente
continually
from
time
to
time
,
one
prophet
after
an
other
,
whiche
were
reiectted
for
the
most
parte
euery
of
them
,
and
of
the
greatter
parte
.
A.
For
thus
it
is
wrytten
in
the
sacred
hystorye
:
Moreouer
all
the
rulers
,
the
priestes
,
and
the
people
trespassed
more
:
synninge
after
all
manner
of
abhominations
of
the
heathen
,
&
polluted
the
house
of
the
Lorde
,
whiche
he
had
hollowed
in
Hierusalem
.
And
the
Lorde
of
theyr
fathers
sent
vnto
them
by
his
messengers
,
rysinge
vp
betymes
and
sendynge
,
for
he
had
compassion
on
his
people
,
and
on
his
dwellinge
place
.
But
they
mocked
the
messengers
of
God
,
2.
Paral.
36.
&
despysed
his
woordes
,
and
misused
his
prophetes
,
vntil
the
wrathe
of
God
rose
agaynste
his
people
,
and
til
there
was
no
remedy
.
Bu.
Christ
therfore
dothe
not
speake
of
his
time
only
:
but
he
signifieth
that
he
woolde
haue
brought
this
thinge
to
passe
oftentymes
before
he
was
man
.
Wee
must
note
this
woorde
,
together
,
for
they
are
all
dispersed
whiche
are
alienate
from
God
.
But
the
sonne
of
God
came
to
gather
those
together
in
one
,
Iohn
.
11.
whiche
were
dispersed
.
God
dyd
this
thynge
also
from
the
beginnynge
of
the
worlde
,
and
dothe
it
at
this
daye
also
.
This
thinge
he
dothe
alwayes
,
that
when
his
are
dispersed
through
syn
,
he
bringethe
theim
vnto
hym
agayne
by
Christe
,
to
be
ingrafted
in
his
bodye
.
Thy
children
together
.
He
compareth
Hierusalem
to
a
mother
,
accordynge
to
the
maner
of
the
Scripture
,
which
commonly
calleth
the
cittezens
chyldren
.
Euen
as
the
henne
gathereth
her
chickens
.
Consider
and
weye
these
wordes
,
and
this
symilitude
more
diligently
,
with
how
earnest
affection
and
burning
harte
,
he
propounded
the
same
,
and
thou
shalte
know
and
see
in
this
,
howe
to
behaue
thy selfe
towarde
Christe
,
howe
thou
mayste
vse
him
,
and
what
profyte
he
shall
bring
thée
.
Onely
beholde
and
consyder
the
hen
and
her
chyckins
.
Thou
seest
that
Christe
is
here
connyngly
depaynted
,
and
more
expressely
set
forthe
,
than
anye
paynter
by
arte
can
brynge
to
passe
.
There
is
scarse
any
other
creature
to
be
found
,
that
is
so
carefull
,
Christe
is
the
defender
of
mannes
soule
diligent
,
and
louinge
to
theyr
young
ones
,
and
that
seketh
with
such
industry
and
constancie
,
in
peryl
to
defend
them
.
It
is
most
certayne
that
our
soules
are
the
chickins
of
Christe
:
the
kytes
in
the
ayre
,
that
seeke
to
set
vpon
theim
to
destroy
them
,
are
the
deuilles
,
which
are
muche
more
crafty
to
catche
oure
soules
,
than
are
the
kytes
,
to
take
the
young
chickins
from
the
henne
.
We
are
vnder
the
wynges
and
protection
of
Christe
,
when
as
with
trewe
faythe
wee
cleane
not
to
our selues
,
or
to
any
other
thynge
,
but
onely
to
Christe
,
when
we
commit
oure selues
wholly
vnto
hym
,
and
get
vs
vnder
his
righteousenes
,
whiche
we
count
our
protection
and
safegard
:
euen
as
the
chickins
,
who
are
neyther
defended
by
theyr
owne
strength
,
nor
by
running
a
waye
,
but
by
hidinge
them selues
vnder
the
body
and
winges
of
the
hen
.
A.
For
he
whiche
wyll
stande
in
the
iudgement
of
God
,
let
hym
not
say
,
I
am
of
sufficyente
force
,
I
perfectly
fulfyll
the
lawe
,
I
am
voide
of
care
,
I
trust
to
my
woorkes
:
Christe
●…
righteou●…
is
our
d●…
but
let
him
obiecte
the
righteousenesse
of
Christe
to
the
father
,
lette
him
suffer
the
same
to
be
examined
by
the
iudgemente
of
God
,
and
so
it
shall
depart
away
alone
with
victory
.
Let
euery
man
thereefore
get
and
hyde
him selfe
vnder
this
,
which
is
ordayned
to
saluation
,
lett
him
truste
and
beleeue
,
that
he
shall
be
safe
by
the
same
:
the
which
also
he
shall
obtayne
by
this
faythe
,
and
not
by
his
owne
merite
,
or
by
the
deserte
of
faythe
,
but
for
Christ
and
his
righteousenes
sake
.
For
it
is
no
trewe
faithe
whiche
is
otherwise
gotten
.
So
Dauyd
speakinge
of
this
trust
,
saith
:
Who
soo
dwelleth
vnder
the
defence
of
the
moste
higheste
,
Psalm
.
●…
shall
abide
vnder
the
shaddowe
of
the
almighty
.
The
same
shal
saye
vnto
the
Lorde
:
Thou
arte
my
hope
and
my
stronge
holde
,
my
God
in
whom
I
will
truste
.
For
hee
shall
delyuer
mee
from
the
snare
of
the
hunter
.
&c.
all
the
whiche
thinges
are
spoken
of
the
faith
of
Christe
,
howe
the
same
consisteth
and
abideth
safe
from
all
peryll
and
destruction
of
humayne
doctrine
and
temptations
of
the
deuyll
,
as
well
spirituall
as
carnal
.
C.
Nowe
let
vs
note
wherefore
Christ
compareth
him selfe
in
the
person
of
God
to
a
henne
:
A.
For
this
cause
surelye
.
that
hee
myghte
declare
the
excedinge
affection
of
his
minde
towardes
our
saluation
,
C.
and
also
that
he
myght
brynge
more
ignominie
to
this
wycked
nation
,
whiche
reiected
his
sweete
and
motherly
inuitations
.
This
surely
was
a
wonderfull
and
vnspeakeable
documente
of
hys
loue
,
that
hee
dysdayned
not
to
humble
him selfe
to
speake
fayre
,
to
the
ende
hee
mighte
winne
the
rebelliouse
and
obstynate
into
his
obedience
and
loue
.
The
lyke
reprehention
with
reproche
is
to
be
redde
in
Moyses
,
where
it
is
sayde
,
that
God
as
an
Egel
spreadeth
forth
his
winges
,
to
imbrace
the
people
.
Deut.
32.
And
although
God
in
one
manner
doth
not
extende
and
spreade
out
his
winges
to
cheryshe
and
defend
that
people
,
yet
notwithstanding
Christe
dothe
apply
specially
this
forme
of
speakynge
to
one
kynde
,
because
the
prophetes
were
sente
to
gather
the
wanderinge
and
dispersed
,
into
the
bosome
of
God
.
By
the
which
he
declareth
that
the
worde
of
God
is
at
no
tyme
set
forth
vnto
vs
,
but
he
by
his
motherlike
lou●…
openeth
his
lappe
vnto
vs
:
&
beinge
not
contente
therewith
,
he
humbleth
him selfe
in
desendinge
to
the
symple
studye
&
care
of
a
hen
to
defende
her
chickins
.
Wheruppon
it
followeth
that
oure
ingratitude
were
to
monsterouse
,
if
we
woulde
not
suffer
oure selues
to
be
gathered
of
him
.
Certeinelye
if
the
fearefull
maiestie
of
God
came
into
our
remembraunce
of
the
one
part
,
and
our
filthy
and
base
condition
on
the
other
parte
,
wee
shall
be
abashed
and
constrayned
to
shame
at
so
greate
a
myracle
of
his
goodnesse
.
For
what
a
thyng
is
this
that
God
shoulde
so
muche
abase
hym selfe
for
our
sakes
.
When
he
put
vpon
hym
the
persone
of
a
mother
,
he
abased
hym selfe
a
greate
deale
beneath
hys
glory
:
but
howe
muche
more
in
this
that
he
takynge
vpon
hym
the
forme
of
a
hen
,
vouchesafeth
to
accompt
of
vs
as
his
chickins
?
Moreouer
if
this
thyng
were
worthely
offered
to
the
auncient
people
whiche
lyued
vnder
the
lawe
,
it
doth
a
great
deale
more
belong
vnto
vs
.
For
although
it
was
alwaies
trewe
whiche
we
cited
euen
nowe
out
of
Moyses
,
and
that
the
complayntes
ate
trewe
,
whiche
are
redde
in
Esay
,
that
God
dothe
dayly
stretche
oute
his
armes
to
an
vnfaythfull
people
,
●…●…5
.
that
went
not
the
ryght
waye
,
but
after
their
owne
immaginations
:
yet
not
withstandinge
at
this
daye
he
dothe
a
greate
deale
more
familiarly
,
and
swetely
inuite
and
call
vs
to
hym
by
his
sonne
.
Wherefore
horrible
reuenge
abideth
for
vs
,
so
often
as
he
offereth
vnto
vs
the
doctryne
of
the
Gospell
,
excepte
we
quietlye
couer
oure selues
vnder
his
winges
,
with
the
which
he
is
alwayes
ready
to
receyue
vs
.
And
where
as
we
sayde
before
,
that
Chryste
speaketh
in
the
person
of
God
,
it
must
be
thus
vnderstoode
,
that
those
woordes
do
properly
belonge
to
his
eternall
deitie
.
For
he
doth
not
reason
here
what
hee
began
to
do
so
soone
as
hee
was
manifested
in
the
fleshe
,
but
he
declareth
howe
carefull
hee
hath
bene
,
from
the
beginning
,
for
the
saluation
of
this
people
.
And
wee
knowe
that
God
hath
so
gouerned
his
Churche
,
that
Christe
hath
bene
the
heade
of
the
same
,
in
respecte
that
hée
was
the
eternall
wysedome
of
God
.
In
the
whiche
sence
S.
Paule
doth
not
saye
that
God
the
father
was
in
the
desert
,
1.
Cor.
●…
.
but
that
Christ
was
tempted
in
the
deserte
.
But
where
as
the
Papistes
abuse
this
place
,
to
proue
freewill
,
and
to
abolyshe
the
secret
predestination
of
God
,
they
do
greately
erre
,
and
maye
easelye
be
aunswered
.
They
make
their
argument
thus
:
The
Lorde
(
say
they
)
wyll
gather
all
:
Obiection
.
Therefore
it
is
free
for
all
to
come
,
neyther
dothe
theyr
will
depende
vppon
the
election
of
God
.
Wee
answere
,
that
the
wyll
of
God
,
Aunswere
.
whereof
mention
is
made
here
,
is
to
be
consydered
of
the
effect
.
For
seynge
he
calleth
all
men
without
exception
,
by
his
worde
to
saluation
,
and
this
is
the
ende
of
preachynge
,
that
all
men
might
seke
to
beleue
and
kepe
the
same
)
it
is
iustely
saide
of
hym
,
that
he
desireth
to
gather
all
men
vnto
him
.
Therfore
the
secrete
councell
of
God
is
not
here
described
vnto
vs
,
but
the
wyll
whiche
is
perceyued
by
the
nature
of
the
worde
.
For
certainly
,
those
whom
he
meaneth
effectually
to
gather
,
he
draweth
inwardly
by
his
holy
spirite
,
&
doth
not
call
them
only
by
the
externall
voyce
of
men
.
Obiection
.
If
any
man
obiect
and
say
,
that
we
do
absurdely
immagine
a
double
wil
to
be
in
God
,
we
answere
that
we
beleue
no
other
wise
,
but
that
his
wil
is
only
,
and
symple
:
Aunswere
.
but
because
our
mindes
do
not
pearce
to
the
profounde
depth
of
his
secrete
election
,
therfore
,
for
oure
infirmities
sake
,
a
double
wyll
of
God
is
propounded
vnto
vs
.
And
we
meruaile
that
somme
haue
so
feble
a
brayne
,
and
slender
iudgement
,
that
the
Anthropopatheian
or
humaine
affection
which
is
often
found
in
the
Scriptures
,
Anthropopatheion
.
is
the
affection
of
Man
.
offendethe
them
nothing
at
all
,
only
they
will
not
admit
it
in
this
parte
.
This
therfore
we
say
,
that
so
sone
as
doctrin
,
which
is
the
banner
and
en●…igne
of
vnitie
,
is
displayed
,
&
openly
published
,
God
straight
waie
seketh
to
gather
all
men
,
that
whosoeuer
commeth
not
,
might
be
voyde
of
excuse
.
And
ye
woulde
not
.
Bu.
He
casteth
ingratitude
in
their
tethe
.
As
if
he
sholde
saye
.
In
that
ye
will
peryshe
,
ye
can
not
blame
me
:
for
I
woulde
gather
you
,
but
ye
are
so
obstinate
,
Question
.
that
ye
wil
not
be
gathered
.
Some
amisse
:
(
yea
very
wickedly
)
do
obiecte
vppon
this
place
,
sayinge
,
Howe
dothe
he
saye
here
that
hee
wolde
?
For
if
God
will
why
doth
he
it
not
?
Psalm
.
115.
For
all
thynges
that
hee
wolde
,
he
did
.
Furthermore
we
can
not
be
otherwise
gathered
,
than
by
his
spirite
,
the
whiche
when
it
is
presente
,
it
dothe
effectuallye
moue
the
myndes
of
men
.
To
the
whiche
agayne
,
wee
aunswere
,
that
the
secreate
iudgemente
of
God
is
not
to
be
soughte
oute
,
Aunsweare
.
or
curiousely
searched
for
:
but
his
worke
is
to
be
consydered
He
wold
haue
vs
gathered
together
so
often
as
hee
displayethe
his
banner
,
Free
wyll
confuted
.
as
the
captayne
of
the
battayle
:
lette
vs
haue
respecte
vnto
that
,
and
not
enter
into
his
secret
iudgemente
.
He
dothe
onely
worke
effectually
by
his
spirite
in
the
elect
.
Yet
notwithstandinge
he
calleth
all
men
generallye
:
neyther
dothe
he
saye
that
he
dyd
what
he
coulde
,
but
what
so
euer
was
necessary
,
and
so
muche
as
was
nedefull
.
C.
Furthermore
,
where
as
Christe
sayth
here
.
And
ye
wold
not
.
it
maye
be
referred
as
well
to
the
whole
nation
,
as
to
the
Scribes
:
notwithstandinge
it
oughte
rather
to
be
vnderstoode
of
those
,
by
whom
the
gatheringe
was
chiefely
hyndered
.
For
Christ
altogether
inueyed
against
them
.
and
nowe
he
hauinge
spoken
to
Hierusalem
in
the
synguler
nomber
,
semeth
not
without
cause
by
and
by
to
alter
the
nomber
.
For
there
is
an
opposition
or
contrarietie
of
greate
force
.
betwene
the
wyll
of
God
,
and
their
vnwillingenesse
:
because
the
deuyllishe
furor
and
madnesse
of
men
is
expressed
:
who
are
not
afraide
to
contende
with
God.
38.
Beholde
,
your
house
is
left
vnto
you
desolate
.
M.
It
is
redde
in
the
present
tence
(
notwithstandynge
,
for
the
future
tence
)
in
the
auncienst
latten
bokes
that
are
written
.
C.
For
he
by
these
woordes
speakethe
of
the
spoylinge
of
the
temple
,
and
of
the
destruction
of
polytique
gouernemente
.
For
althoughe
they
were
deformed
,
and
oute
of
order
,
by
reason
of
impietie
,
wicked
actes
,
and
all
maner
of
infamy
,
yet
notwithstandinge
theye
were
so
blynded
with
false
truste
of
external
worshippe
,
and
of
the
temple
,
that
they
thoughte
God
to
be
bounde
vnto
theym
.
And
alwaies
they
hadde
this
buckeler
at
hand
to
defend
them selues
with
:
What
?
should
God
depart
out
of
this
place
,
whiche
be
chose
vnto
him selfe
alone
aboue
al
other
places
of
the
earth
?
But
if
he
dwel
in
the
middest
of
vs
,
it
is
mete
and
necessarie
,
that
we
be
restored
at
the
lengthe
.
Furthermore
they
toke
the
temple
to
be
vnto
them
as
a
sure
bulwarke
&
defence
,
as
thoughe
they
had
syt
in
Goddes
lappe
.
But
Christ
saith
that
they
glory
in
vain
in
the
presente
of
God
,
whome
they
had
driuen
awaye
by
their
wyckednes
:
and
callinge
it
their
house
,
hee
dothe
thereby
playnely
shewe
,
that
it
is
not
the
house
of
God
any
more
.
The
temple
trewelye
was
builded
for
this
cause
,
&
to
this
ende
,
that
by
the
comminge
of
Christ
,
it
shulde
ceasse
to
be
the
seate
and
station
of
God
:
notwithstandinge
it
had
stoode
,
as
an
excellente
monumente
of
the
perpetuall
grace
of
God
,
if
it
had
not
bene
destroied
by
the
wickednesse
of
the
people
.
This
therfore
was
the
horrible
vengeaunce
of
God
,
that
he
dyd
not
only
forsake
and
vtterly
ouerthrowe
that
place
,
whiche
hee
him selfe
had
so
magnificentely
adorned
and
bewtified
,
but
also
that
he
hath
made
the
same
subiect
to
the
ende
of
the
world
,
to
extreame
ignominie
and
reproche
.
M.
So
longe
,
and
so
many
Prophetes
they
kylled
,
that
God
neuer
sente
theym
any
more
.
The
Lorde
hath
suffered
them
already
this
thousande
and
fiftie
yeeres
,
to
be
without
prophete
or
preacher
:
Hee
hath
taken
from
them
his
woorde
:
therfore
theyr
house
remaynethe
vnto
theym
desolate
,
no
man
edefyeth
their
sowles
.
God
dwelleth
no
more
amongest
them
,
That
whiche
they
wolde
is
now
come
to
passe
,
as
sayth
the
Prophete
Dauid
:
They
loued
not
blessynge
,
P●…
therefore
shall
it
be
farre
from
them
:
they
desyred
cursynge
,
therefore
shal
it
come
vpon
them
.
The
lyke
we
maye
reade
in
the
prophete
Esay
,
where
thus
saythe
the
Lorde
of
hostes
:
I
wyll
shewe
vnto
you
what
I
meane
to
do
vnto
my
vyneyarde
:
I
wyl
take
the
hedge
from
it
,
that
it
maye
perishe
,
and
breake
downe
the
waule
,
●…
5.
that
it
maye
be
troden
vnder
foote
.
I
will
laye
it
wast
that
it
shall
neither
be
digged
nor
cut
,
but
beare
thornes
&
bryers
,
I
will
also
forbid
the
cloudes
that
they
shal
not
rayne
vppon
it
.
A.
O
horrible
vengeance
that
the
Lord
hath
taken
on
the
Iewes
.
C.
Now
let
oure
men
of
Rome
go
their
wayes
,
and
let
them
extoll
their
Babilonicall
tower
in
despight
of
God
,
seinge
they
see
the
Temple
,
which
was
builded
by
the
furtherance
,
ayde
,
and
commaundement
of
God
,
to
haue
a
fall
for
the
wickednes
of
the
people
.
39.
For
I
saye
vnto
you
,
yee
shall
not
see
me
henceforth
,
till
that
ye
say
,
blessed
is
hee
,
that
commeth
in
the
name
of
the
Lorde
.
For
I
say
vnto
you
,
C.
Here
our
sauioure
Christ
confirmeth
the
which
he
spake
as
concerninge
the
vengeance
of
God
which
was
at
hande
:
because
the
onely
remedye
of
escapinge
daunger
was
taken
away
from
them
.
For
that
was
the
accepted
time
,
that
was
the
day
of
saluation
,
so
longe
as
hee
which
came
to
be
their
redeemer
,
was
a
witnes
&
proclaymer
of
the
redemption
whiche
hee
himselfe
brought
.
●●●te
the
●…hte
sonne
●…ghteous●…
.
But
by
his
departure
,
the
light
vanished
awaye
,
euen
as
it
doth
at
the
sonne
settinge
.
Wherefore
it
was
necessary
that
this
myserable
destruction
,
whereof
hee
speaketh
should
succede
and
take
place
.
Now
it
may
be
demaunded
,
what
time
hee
meaneth
when
he
sayth
,
●…estion
.
Vntill
ye
saye
B.
Some
interprete
this
place
of
the
iudgement
to
come
:
other
some
thincke
it
to
be
a
Prophesy
,
which
within
a
little
while
after
was
fulfilled
,
namely
,
when
as
certaine
wel
disposed
persons
amonge
the
Iewes
worshipped
Christe
.
But
neither
of
these
interpretacions
do
serue
for
this
place
.
C.
And
truly
it
is
marueile
that
so
little
a
scruple
&
doubte
,
●…nsweare
.
shoulde
be
a
let
vnto
learned
men
,
when
they
carefully
seeke
to
know
how
the
vnbeleuinge
should
speake
of
Christ
&
saye
:
Blessed
be
hee
that
commeth
in
the
name
of
the
Lord
,
For
hee
doth
not
declare
what
they
shal
be
,
but
what
hee
himselfe
would
do
.
And
the
aduerbe
of
time
(
vntill
)
is
not
farther
extended
than
vnto
the
time
which
goeth
before
.
So
it
is
said
in
another
place
,
And
Iosephe
knewe
her
not
vntill
she
had
brought
forth
her
first
begotten
sonne
:
●…th
.
1.
the
Euangeliste
meaneth
not
by
these
woordes
that
hee
knew
her
after
her
deliueraunce
:
but
he
only
sheweth
that
Mary
was
a
pure
and
chaste
virgin
,
and
vntouched
of
her
husbande
before
the
birthe
of
her
sonne
.
Therefore
the
true
and
apte
sence
of
this
place
is
this
,
Hytherto
I
haue
bene
conuersaunt
amonge
you
after
a
most
gentle
and
humaine
maner
,
and
haue
done
the
duty
of
a
teacher
:
now
the
ende
of
my
callinge
being
finished
I
wil
depart
,
neither
can
ye
haue
the
fruition
of
mee
hereafter
:
but
ye
shal
see
him
,
whom
ye
haue
contemned
(
being
the
redemer
and
minister
of
saluation
)
come
to
be
your
Iudge
.
So
this
place
agreeth
with
that
of
Zachary
where
hee
saith
:
Zacha.
12.
Iohn
.
19.
They
shall
see
him
whom
they
pearced
.
Moreouer
Christ
semeth
to
toutch
figuratiuely
their
vaine
hypocrisy
:
because
they
songe
dailye
(
as
thoughe
they
were
greatly
destrous
of
the
promised
saluation
)
this
,
out
of
the
Psalme
,
Blessed
be
hee
that
commeth
in
the
name
of
the
Lorde
:
and
yet
neuerthelesse
despysed
and
made
a
ieste
at
the
redemer
offered
vnto
them
.
Furthermore
hee
sayth
that
hee
will
not
come
vnto
them
vntill
they
being
affrayed
at
the
sight
of
his
horrible
maiesty
,
do
crye
to
late
that
he
is
in
deede
the
sonne
of
God
.
And
this
commination
and
threatninge
doth
appertaine
to
al
the
contemners
of
the
Gospell
,
specially
to
such
as
would
seeme
to
fauoure
the
same
,
when
in
no
point
they
can
abyde
the
doctrine
thereof
:
because
at
the
length
they
shall
knowe
that
they
cannot
escape
his
hands
with
whom
they
now
dissemble
in
their
fayned
hipocrisye
.
For
the
Papistes
at
this
day
sing
the
same
songe
,
with
whom
notwithstandinge
Christe
is
nothinge
regarded
,
vntill
hee
sit
vppon
his
tribunall
seate
,
armed
with
reuenge
.
Also
wee
are
admonished
that
so
longe
as
Christe
appeareth
vnto
vs
to
be
the
interpreter
of
saluation
in
the
name
of
his
father
,
and
the
mediator
,
wee
oughte
not
onelye
with
our
lyppes
to
worship
him
,
but
also
to
wishe
and
pray
syncerelye
that
hee
maye
subdue
vs
,
and
the
whole
worlde
to
himselfe
.
The
xxiiii
.
Chapter
.
AND
Iesus
wente
out
,
and
departed
from
the
temple
,
and
his
Discyples
came
vnto
hym
,
for
to
shewe
hym
the
buildynges
of
the
temple
.
And
Iesus
went
out
M.
Two
thinges
speciallye
are
declared
in
this
Chapter
.
Two
things
in
this
chapter
.
The
first
is
the
beseginge
of
Hierusalem
,
and
the
signes
of
the
destruction
to
come
,
which
are
comprehended
betwene
this
first
verce
and
the
nyne
&
twenty
followinge
.
The
seconde
is
the
last
day
&
ende
of
the
worlde
.
C.
No
doubt
the
Disciples
thoughte
that
Christ
spake
this
to
the
Temple
as
his
last
farewel
.
It
rested
therfore
that
hee
shoulde
erecte
a
newe
Temple
muche
more
beutifull
,
and
kinglye
estate
more
florishinge
,
as
it
was
foreshewed
of
the
Prophetes
.
For
he
had
nothing
to
do
with
that
temple
in
the
which
all
thinges
were
against
him
.
But
now
the
Dysciples
could
not
beleue
that
the
magnifycent
and
excellent
pompe
of
the
temple
should
geue
place
vnto
Christ
.
And
this
is
diligently
to
be
noted
,
that
the
superficiall
shewe
and
outwarde
face
of
the
temple
being
so
wonderfull
sumptuouse
and
costlye
the
Disciples
eyes
were
so
helde
and
rauished
with
the
present
sight
thereof
,
that
they
had
almost
no
hope
of
the
prosperity
and
florishing
of
Christes
kingdome
.
They
do
not
plainlye
confesse
theyr
doubting
,
but
do
secretely
and
couertly
vtter
the
same
,
when
they
shewe
Christe
the
stoneworke
,
which
muste
be
ouercome
and
brought
into
nothinge
if
he
would
raigne
.
A.
Maister
(
say
they
)
see
what
stones
,
and
what
bulidings
are
here
.
B.
This
Temple
was
not
builded
of
the
fathers
which
returned
out
of
Babilon
(
of
the
which
mencion
is
made
in
the
fift
Booke
of
Esdras
)
but
it
was
builded
of
Herode
the
kinge
,
Marke
.
13
as
Iosephus
declareth
,
in
his
fyftene
booke
of
the
Antiquities
of
the
Iewes
:
Esdras
.
5.
The
aunciente
foundacions
(
sayth
hee
)
being
taken
vppe
,
new
were
layed
by
Herode
,
vpon
the
which
,
he
erected
a
temple
,
a
hundred
Cubits
long
,
Iosep●…
de
A●●
and
in
height
a
hundred
and
twenty
.
And
this
temple
was
builded
of
very
harde
white
stoone
,
the
which
stones
were
in
greatnes
fiue
and
twenty
Cubits
longe
,
eight
Cubits
thicke
,
and
twelue
Cubits
broade
.
It
was
such
a
peece
of
worke
,
that
it
deserued
to
be
spoken
of
throughout
the
whole
worlde
.
There
were
set
a
worke
to
builde
this
temple
aboue
ten
thousande
cunninge
craftes
men
,
which
did
woorke
vppon
the
same
duringe
the
time
of
eight
yeres
.
Hegesippus
also
in
his
first
booke
,
maketh
mencion
of
this
temple
.
Heges●…
1.
Cha●…
C.
And
this
temple
also
was
had
in
such
reuerence
as
well
amonge
forreine
nacions
as
amonge
the
Iewes
,
that
no
man
durst
suspecte
that
the
same
should
euer
be
destroyed
.
After
this
maner
also
the
Papacy
maketh
simple
men
at
this
day
,
to
marueile
:
for
when
they
see
the
same
to
be
adorned
&
beautifyed
with
great
riches
,
and
fortefyed
with
power
,
they
are
forthwith
amazed
,
in
somuche
that
the
Church
of
Christe
seemeth
vnto
them
filthye
and
base
.
Manye
also
do
thincke
that
wee
are
deceiued
and
oute
of
oure
wittes
when
they
go
about
to
seeke
the
destruction
therof
,
thinkinge
that
wee
maye
as
sone
plucke
the
Sunne
out
of
Heauen
as
the
Pope
out
of
his
chayre
.
M.
Therefore
that
noble
sighte
of
the
Temple
did
make
the
Dysciples
of
Christe
astonished
,
insomuch
that
they
thoughte
it
impossible
,
that
the
Temple
being
so
sumptuouse
,
shoulde
so
sone
be
destroyed
,
as
Christ
had
sayd
.
2.
Iesus
saide
vnto
them
:
See
yee
not
all
these
thinges
?
Verely
I
say
vnto
you
,
there
shall
not
here
be
lefte
one
stone
vppon
another
,
that
shall
not
be
destroyed
.
Iesus
said
vnto
them
M.
Christe
was
so
farre
from
pleasing
the
mynds
of
his
Disciples
,
that
hee
doth
exaggerate
and
more
earnestly
inuey
against
that
,
of
which
they
seemed
to
take
so
much
pitty
,
and
doth
confirme
the
same
with
an
earnest
affirmation
,
sayinge
that
it
shal
certainly
come
to
passe
.
See
yee
not
all
these
thinges
,
As
if
he
should
saye
,
Behould
all
these
thinges
diligently
and
wonder
at
them
also
:
but
all
these
thinges
shall
fade
awaye
,
how
sumptuouse
and
beutifull
soeuer
they
be
.
Verelye
I
saye
vnto
you
Hee
vseth
an
othe
.
C.
For
because
the
greatnes
and
pompe
of
the
temple
,
being
as
a
veale
set
before
their
eyes
,
did
not
suffer
their
fayth
to
reache
to
the
kingdome
of
Christ
to
come
,
therefore
hee
affirmeth
by
an
othe
that
those
thinges
should
shortly
perishe
,
which
did
so
greatly
stay
them
,
●…ection
●…emple
.
This
foreshewinge
therefore
of
the
destruction
of
the
temple
,
did
much
prepare
the
waye
,
to
the
ignorant
and
weake
.
For
although
it
was
necessary
and
profitable
for
the
temple
to
be
destroyed
,
least
that
the
Iewes
beinge
to
much
adicted
to
earthly
elementes
&
creatures
,
shoulde
be
helde
thereby
in
the
shadowed
worship
:
yet
notwithstandinge
this
was
the
speciall
cause
,
that
God
woulde
haue
the
repulse
of
his
sonne
,
and
the
contempt
of
the
grace
which
hee
offered
vnto
them
,
to
be
reuenged
of
the
nacion
by
a
horrible
example
.
Wherefore
it
was
necessary
that
the
Disciples
by
this
declaration
shoulde
forsake
the
societye
of
this
rebellious
people
.
Euen
as
at
this
daye
,
those
thinges
which
the
Scripture
foretelleth
as
concerninge
the
punishment
of
the
wicked
,
ought
to
driue
vs
from
those
sinnes
which
prouoke
the
wrath
of
God.
Also
whatsoeuer
teacheth
as
concerninge
the
short
,
and
transitory
figure
of
this
world
,
ought
to
correcte
the
vanitye
of
our
sences
,
which
to
gredely
followeth
pompe
,
luxury
and
other
vaine
delightes
.
But
speciallye
that
which
the
Scripture
pronounceth
as
concerninge
the
feareful
destruction
of
Antechriste
and
his
secte
oughte
to
take
from
vs
all
lettes
and
hinderaunces
,
which
do
stay
vs
in
the
right
race
of
fayth
.
There
shall
not
here
be
left
one
stone
that
shal
not
E.
This
word
(
here
)
is
an
aduerbe
of
place
,
&
signifyeth
thus
much
:
In
this
buildinge
.
The
Euangeliste
Luke
hath
:
●…e
21.
The
dayes
will
come
,
in
the
which
(
of
these
thinges
which
ye
see
)
there
shall
not
be
left
one
stone
vppon
another
.
The
whiche
thinge
notwithstandinge
as
yet
seemed
impossible
to
the
rude
Dysciples
.
And
truly
it
appeareth
hereby
that
the
buildinge
of
this
temple
was
in
most
strongest
maner
,
because
when
Hierusalem
was
taken
,
the
Romaine
souldiours
had
much
adoe
to
enter
the
same
,
as
wee
may
see
in
the
seuenth
Booke
of
Iosephus
de
bello
Iudaico
and
the
nynthe
Chapter
.
3.
And
as
hee
sate
vpon
mount
Oliuet
,
his
Disciples
came
vnto
him
secretelye
sayinge
:
Tell
vs
when
shall
these
thinges
be
:
and
what
shal
be
the
token
of
thy
comminge
and
of
the
ende
of
the
worlde
?
And
as
hee
sat
vppon
mounte
Oliuet
,
B.
The
Euangelist
Marke
addeth
sayinge
,
that
he
sate
ouer
against
the
Temple
.
It
is
sayd
in
Luke
that
the
Lorde
was
wonte
in
those
dayes
at
night
to
go
forth
of
Hierusalem
to
mount
Oliuet
,
Luke
.
21.
the
which
he
obserued
this
thirde
day
also
,
after
the
which
there
is
none
of
the
Euangelistes
that
maketh
mencion
that
hee
retourned
againe
vntill
the
day
of
swete
breade
:
that
is
to
saye
the
fift
daye
after
that
in
the
which
he
entered
into
the
Cittye
with
pompe
&
maiestye
,
when
they
cryed
vnto
him
Hosiah-na
.
Herevppon
manye
of
the
aunciente
fathers
helde
opinion
that
hee
taryed
the
fourth
daye
at
Bethany
.
His
Disciples
came
vnto
him
C.
B.
M.
The
Euangeliste
Marke
nameth
foure
of
his
Dysciples
that
is
to
saye
,
Peter
,
Iames
,
Iohn
,
and
Andrewe
,
to
whom
he
reuealed
other
misteries
.
Peraduenture
they
thought
that
he
would
open
these
thinges
and
many
other
to
them
alone
.
Secretly
saying
M.
Or
they
came
vnto
him
a
part
,
or
priuatelye
,
that
is
to
saye
the
people
beinge
awaye
:
because
it
was
verye
daungerous
to
speake
anye
thinge
openlye
of
this
matter
as
appeareth
by
the
historye
of
Stephen
.
Actes
.
6.
Tell
vs
when
shall
these
thinges
be
?
A.
Christ
had
openly
and
plainly
sheewed
them
of
the
destruction
of
the
temple
,
but
hee
had
not
in
like
maner
declared
the
time
,
that
the
same
might
be
knowne
to
the
Dysciples
.
Therefore
they
beinge
perswaded
that
the
matter
shoulde
come
to
passe
as
the
Lorde
had
spoken
,
do
inquire
of
the
time
.
And
what
shal
be
the
token
of
thy
comminge
?
C.
The
Euangelistes
,
Marke
and
Luke
do
not
so
plainly
speake
of
this
matter
as
doth
Mathewe
.
For
they
onely
say
that
these
fower
Disciples
came
and
enquired
of
the
tyme
,
when
the
Temple
should
be
destroyed
:
and
because
the
matter
was
incredible
,
they
also
demaunded
what
signe
the
Lorde
woulde
shewe
thereof
from
Heauen
.
But
here
they
inquyre
of
the
tyme
of
Christe
his
comminge
,
and
of
the
ende
of
the
worlde
.
Yet
wee
must
note
also
,
that
seing
they
had
imagined
euen
from
their
childhoode
the
state
of
the
temple
to
be
perpetuall
,
and
seinge
their
mindes
were
wholy
fixed
vppon
the
same
,
they
thoughe
while
the
worlde
stoode
,
the
temple
could
not
be
destroyed
.
Therefore
so
sone
as
Christ
said
that
the
temple
shoulde
perishe
they
of
their
owne
accorde
call
to
minde
the
consumation
and
ende
of
the
worlde
.
And
as
one
error
begetteth
another
:
euen
so
they
beinge
perswaded
,
that
by
and
by
,
euen
at
the
beginning
of
Christe
his
kingdome
,
they
should
be
blessed
in
all
respecces
,
that
warre
and
battaile
beinge
forsaken
,
make
hast
to
haue
the
triumphe
oute
of
hande
.
Therefore
they
ioyne
the
comminge
of
Christe
,
and
the
ende
of
the
world
with
the
ouerthrow
of
the
temple
,
as
thinges
inseperable
,
and
by
the
ende
of
the
world
they
meane
the
instauration
and
renuinge
of
all
things
,
least
any
thinge
should
be
wantinge
to
the
perfect
felicitye
of
the
godlye
.
Now
we
see
,
that
therefore
they
lept
from
one
question
to
another
,
because
they
were
tangeled
in
these
imaginations
,
namelye
,
that
the
temple
could
not
fall
without
the
whole
world
were
destroyed
:
that
the
shadowes
of
the
lawe
and
the
worlde
shoulde
ende
at
one
time
:
that
immediatlye
after
this
,
the
glory
of
Christs
kingdome
should
be
reuealed
,
which
shoulde
make
the
children
of
God
blessed
in
all
pointes
:
and
that
the
visible
renuinge
of
the
worlde
was
at
hande
,
which
in
a
momente
shoulde
set
all
those
thinges
in
order
that
were
before
confounded
.
But
specially
they
presuming
folishly
vpon
the
hope
of
Christes
kingdome
which
was
present
,
are
driuen
thereby
out
of
time
to
seeke
in
hast
for
the
blessed
quietnes
and
reste
.
Euen
as
in
another
place
,
when
they
saw
that
Christ
was
rysen
from
death
,
Actes
.
1.
they
were
caryed
hedlonge
to
the
felicitye
which
is
layed
vp
for
vs
in
Heauen
,
to
the
which
wee
must
aspyre
and
come
by
pacience
and
hope
.
And
although
we
differ
from
them
in
diuers
respectes
,
because
we
are
not
trayned
vp
in
the
shadowes
of
the
lawe
,
that
the
same
superstition
,
as
concerninge
the
earthly
kingdome
of
Christ
,
cannot
deceiue
vs
:
yet
notwithstanding
there
is
scarse
one
of
vs
amonge
a
hondred
founde
,
which
is
not
infected
with
the
like
disease
,
For
,
seinge
all
men
do
abhorre
by
nature
,
griefes
,
contencions
,
and
all
partes
of
the
Crosse
,
the
tediousnes
of
these
things
doth
vrge
them
to
make
hast
,
without
moderation
and
temperaunce
without
hope
,
to
get
before
the
time
,
the
fruite
of
hope
.
And
so
it
commeth
to
passe
that
no
man
would
sowe
,
&
yet
all
men
woulde
reape
before
the
time
.
But
to
returne
to
the
Disciples
:
they
had
conceyued
truly
in
their
mindes
,
the
good
seede
of
fayth
,
but
they
taryed
not
till
the
same
was
rype
:
and
being
indued
with
euil
affections
,
they
do
mingle
the
perfection
of
Christes
kingdome
with
the
beginning
:
and
that
which
they
should
haue
sought
for
in
heauen
,
they
seeke
to
obtaine
in
each
.
4
,
And
Iesus
aunswered
and
saide
vnto
them
,
take
heede
that
no
man
deceiue
you
.
Take
heede
that
no
man
deceiue
you
Z.
Or
beware
that
no
man
deceiue
you
.
A.
The
like
woorde
vseth
the
Apostle
Paule
when
hee
sayth
.
Colo●…
Take
heede
least
any
man
spoyle
you
through
Philosophy
,
and
deceitfull
vanity
,
after
the
tradition
of
men
,
and
after
the
ordinaunces
of
the
world
.
M.
B.
Christ
doth
not
answeare
to
that
,
which
the
Disciples
sought
curiously
to
know
,
but
to
that
whiche
did
more
pertaine
to
their
profite
:
whereby
they
might
be
made
more
ware
and
circumspect
,
either
to
auoyde
,
or
els
constantlye
to
beare
,
the
perilous
thinges
that
were
to
come
.
C.
For
seinge
they
soughte
for
tryumphe
before
the
victorye
was
had
,
Christ
exhorteth
them
to
longe
sufferaunce
.
A.
Therefore
these
wordes
muste
be
taken
as
if
hee
had
said
,
C.
ye
would
haue
the
game
or
rewarde
,
before
yee
runne
,
but
first
it
is
meete
that
ye
finishe
your
race
.
Yee
plucke
downe
the
kingdome
of
Heauen
to
the
earth
,
the
which
no
man
can
obtaine
,
excepte
hee
ascende
into
Heauen
.
The
〈◊〉
error
●…
insi●●
But
seinge
that
this
principall
rule
doth
containe
special
admonitions
verye
profitable
to
gouerne
the
whole
race
of
our
life
,
wee
do
see
broughte
to
passe
by
the
wonderfull
wisedome
and
counsaile
of
God
,
that
the
error
of
the
Apostles
should
be
profitable
vnto
vs
.
This
is
the
effect
and
summe
,
that
the
Preachinge
of
the
Gospell
is
like
vnto
the
sowinge
of
corne
:
and
therefore
wee
muste
wayte
pacientlye
for
the
time
of
Haruest
:
and
that
they
are
to
tender
and
effeminate
,
whiche
are
so
dyscouraged
by
the
coulde
of
wynter
,
by
snowe
,
by
winde
and
raine
,
or
by
anye
other
aduersitye
.
But
Christe
doth
speciallye
commaunde
vnto
his
Disciples
two
thinges
,
namelye
that
they
take
heede
of
false
doetrine
,
and
that
they
be
not
troubled
at
offences
.
By
the
which
wordes
hee
declareth
,
that
his
Churche
,
so
longe
as
it
is
in
the
world
,
shal
be
subiect
to
these
euils
.
But
this
mighte
seeme
nothing
so
,
seinge
that
the
Prophetes
had
described
the
kingdome
of
Christ
to
be
farre
otherwise
.
●…y
54.
Esaye
promiseth
,
that
al
men
at
that
time
shal
be
taught
from
aboue
.
〈◊〉
2
And
the
Prophete
Ioell
sayth
:
I
will
power
oute
of
my
spirite
vppon
all
fleshe
,
and
your
sonnes
and
your
daughters
shall
Prophesye
,
your
yonge
men
shall
see
visions
,
and
your
olde
men
shall
dreame
dreames
.
More
plentiful
light
also
of
vnderstandinge
is
promised
by
Ieremye
,
when
hee
sayth
:
●…my
31.
No
man
from
henceforth
shall
teache
his
neighbour
,
sayinge
:
knowe
the
Lord
:
because
all
men
shall
knowe
mee
from
the
least
to
the
most
.
Therefore
the
sonne
of
righteousnes
beinge
rysen
(
as
Malachy
Prophesyed
that
it
shoulde
)
it
is
no
marueile
if
the
Iewes
did
hope
that
they
shoulde
be
free
and
cleane
from
all
the
obscure
and
darke
cloudes
.
●…lachi
4.
Wherevppon
the
woman
of
Samaria
said
:
〈◊〉
.
4.
The
Messias
when
he
commeth
,
will
teache
vs
all
thinges
.
Now
truly
,
we
see
and
know
howe
manye
greate
promises
are
to
be
founde
in
dyuers
places
of
the
Scripture
,
of
peace
,
of
righteousnes
,
of
ioye
,
and
of
the
plentye
of
all
good
thinges
.
Wherefore
it
is
no
marueile
if
they
beleued
that
they
should
be
exempte
and
deliuered
from
troubles
of
warres
,
from
rapine
,
from
all
iniury
,
from
honger
and
from
pestilence
,
by
the
comminge
of
Christ
.
But
Christ
admonisheth
and
declareth
that
false
teachers
should
be
hereafter
no
lesse
troublesome
to
the
godly
,
than
false
Prophetes
were
in
time
tofore
to
the
people
that
were
longe
ago
:
and
that
there
should
be
no
lesse
perturbations
and
troubles
vnder
the
Gospell
,
than
there
were
in
time
past
vnder
the
Lawe
.
Not
because
those
prophesies
want
effecte
,
which
wee
recited
euen
now
:
but
because
the
perfect
fulfilling
of
them
,
is
not
to
be
seene
at
the
firist
daye
.
For
it
is
sufficient
that
a
taste
of
those
blessinges
is
geuen
nowe
to
the
faithfull
,
that
they
might
euer
after
haue
a
hope
of
the
fulfruition
.
And
therefore
they
were
much
deceiued
which
loke
to
enioye
all
those
things
at
the
beginninge
of
the
Gospell
,
which
we
see
dayly
to
be
fulfilled
.
Moreouer
the
wickednes
of
men
,
although
it
doth
not
all
together
frustrate
and
make
voyde
that
felicitye
whiche
the
Prophetes
attributed
to
the
kingdome
of
Christ
,
yet
notwithstanding
it
doth
greatlye
trouble
and
hinder
the
same
.
For
the
Lord
bringeth
to
passe
in
stryuinge
with
the
mallyce
of
men
,
that
his
blessinges
may
finde
away
through
all
lettes
and
stayes
:
and
truly
it
were
an
absurde
thing
,
that
the
same
should
be
abbolished
by
their
faulte
,
which
is
grounded
vppon
the
mercifull
goodnes
of
God
,
and
not
vppon
their
will
.
Notwithstanding
,
that
they
might
receiue
some
recompence
of
their
ingratitude
,
hee
doth
onelye
distill
by
droppes
,
as
it
were
,
his
graces
and
benefites
,
which
otherwise
,
woulde
power
out
themselues
in
most
plentifull
maner
.
Herevppon
commeth
the
Laberinth
or
mase
of
so
manye
euils
by
that
which
the
faithfull
do
erre
all
their
life
time
,
howbeit
,
Christ
beinge
their
captaine
,
and
carying
before
them
the
light
of
his
Gospel
,
they
kepe
the
sure
and
certaine
way
of
saluation
.
Herevppon
commeth
the
heape
of
so
many
contencions
,
that
they
can
hardely
fight
,
although
without
daunger
.
Herevppon
come
so
sodaine
perturbations
,
that
they
are
troubled
with
myserable
disquietnes
,
howbeit
they
cleauinge
vnto
Christ
,
do
very
well
persist
and
abyde
to
the
ende
.
Furthermore
,
when
Christ
commaundeth
his
Disciples
to
beware
of
deceites
,
let
vs
knowe
that
there
be
wayes
anowe
to
escape
them
,
if
so
be
wee
be
circumspecte
.
Wherefore
let
vs
not
doubte
,
if
euerye
one
of
vs
walke
dilligentlye
in
oure
callinge
,
what
deceites
soeuer
Sathan
practiseth
,
but
that
wee
are
in
safety
from
them
.
A.
Ephe.
5.
Therefore
let
vs
not
be
vnwise
,
but
let
vs
vnderstande
&
know
what
the
will
of
God
is
.
For
Christ
sayth
,
if
anye
man
will
obey
his
will
,
Iohn
.
7.
hee
shall
know
of
the
doctrine
whether
it
be
of
God
,
or
whether
I
speake
of
my selfe
.
5.
For
manye
shall
come
in
my
name
,
sayinge
:
I
am
Christ
,
and
shall
deceiue
manye
.
For
many
shall
come
C.
Christ
doth
not
as
yet
speake
generallye
of
peruerse
and
false
doctrines
,
but
toucheth
only
one
particuler
kynde
,
which
is
as
a
certaine
preface
or
declaration
of
all
those
errours
,
by
the
which
Sathan
diuersly
goeth
about
to
destroy
the
pure
doctrine
of
the
Gospell
.
For
shortly
after
the
resurrection
of
Christe
,
there
arose
false
teachers
,
among
whiche
,
euery
man
professed
him selfe
to
be
Christe
.
But
because
the
true
redemer
was
not
only
quyte
taken
awaye
from
the
people
,
but
also
oppressed
with
the
ignominy
of
the
crosse
,
and
because
the
mindes
of
all
men
were
erected
and
lifte
vp
by
the
hope
of
redemption
,
and
set
on
fier
with
a
desier
thereof
,
they
had
a
plausible
and
fitte
occasion
at
hande
,
to
deceiue
withall
.
And
there
is
no
doubt
but
the
God
suffered
those
to
be
seduced
,
by
suche
enchauntementes
and
deceites
,
which
had
so
disdainfully
reiected
his
sonne
.
For
the
Lorde
also
sayde
vnto
them
before
,
Iohn
.
5.
I
came
in
my
fathers
name
,
and
ye
receiue
not
me
:
If
an
other
come
in
his
owne
name
hym
ye
receiue
.
For
so
God
hath
appointed
,
that
thei
which
reiecte
the
truthe
of
God
,
should
afterwarde
beleue
a
lye
.
Deutro.
13
Esay
.
29.
2.
Thes.
2
As
we
may
reade
in
the
thirtene
chapiter
of
Deutronomie
,
in
the
nine
and
twenty
of
Esay
,
and
in
many
other
places
of
Scripture
.
And
because
it
is
the
office
of
Christe
to
deliuer
from
the
tyranny
of
the
wicked
and
to
gouerne
prosperously
,
they
did
insinuate
and
craftely
conuey
them selues
into
the
fauoure
of
the
Iewes
,
whiche
promised
that
they
woulde
be
the
deliuerers
and
sauiours
of
the
people
.
Of
the
whiche
deceiuers
truely
there
were
many
before
the
destruction
of
Hierusalem
:
who
,
although
they
perswaded
not
all
the
people
of
this
matter
,
yet
notwithstanding
they
seduced
many
,
as
Christ
foreshewed
in
this
place
.
Iosep
.
li.
20
cap.
4.
De
Antiqui
.
Amonge
these
,
Theudas
was
one
,
of
whome
Iosephus
in
his
.xx.
booke
&
.iiii.
chap.
of
the
Antiquities
of
the
Iewes
,
maketh
mencion
.
Iudas
the
Galilaean
was
before
this
Theudas
,
of
whom
also
Iosephus
maketh
mencion
.
Iosep
.
lib.
1
cap.
18.
De
Antiqui
.
And
Gamaliel
,
maketh
mencion
of
them
bothe
in
the
Actes
of
the
Apostles
.
And
further
,
the
same
Iosephus
wryteth
that
the
prouince
was
replenished
with
theues
&
witches
,
Act.
5.
whiche
seduced
the
people
.
Iosep
.
li.
20
cap.
11
,
By
the
witches
he
meaneth
those
whiche
did
insinuate
them selues
by
the
name
of
Prophetes
.
Againe
,
he
maketh
mencion
of
a
certaine
Aegiptian
,
whiche
was
a
false
Prophete
,
Chap
●…
who
in
his
owne
opinion
thinking
him self
to
be
a
Prophete
,
gathered
almoste
thirty
thousand
together
,
False
●…phetes
.
whom
when
he
brought
out
of
the
wildernes
to
the
mounte
of
Oliues
or
Oliuet
,
he
went
about
to
take
Hierusalem
:
but
they
were
oppressed
of
Felix
the
president
at
that
tyme
:
Act.
2●…
of
the
which
Felix
there
is
mencion
made
in
the
one
and
twenty
of
the
Actes
.
Lastly
,
Chap
▪
●…
the
same
Iosephus
wryteth
of
an
other
also
whiche
promised
the
people
quietnes
and
reste
from
all
euels
,
if
they
would
followe
him
into
the
desert
.
By
many
suche
were
the
people
of
the
Iewes
mocked
and
deceiued
,
all
whiche
,
as
they
promysed
libertie
and
saluacion
to
the
people
,
so
thei
affirmed
that
thei
wer
Christes
.
And
vnder
this
name
they
boasted
them selues
also
for
the
true
and
promysed
Messias
,
of
whome
the
Prophetes
and
Scriptures
testifieth
.
Suche
a
one
was
Symon
Magus
,
Act.
●…
which
perswaded
the
Samaritanes
that
he
was
the
power
of
God
whiche
was
called
great
.
C.
And
although
all
these
toyes
were
discipated
&
brought
to
nothing
in
a
short
tyme
:
yet
notwithstanding
,
it
was
the
wyll
of
God
that
the
Iewes
should
bee
so
troubled
among
them selues
:
first
,
that
they
might
make
them selues
infamouse
,
&
odious
:
and
secondly
,
that
they
being
so
often
deceiued
of
their
expectation
,
might
ronne
headlong
lyke
brute
beastes
into
their
owne
destruction
.
For
seing
the
world
forsooke
the
sonne
of
God
,
whose
office
is
,
to
gather
vs
into
an
holy
vnitie
,
it
is
mete
that
the
same
should
be
caried
to
and
fro
,
as
it
were
with
the
vncertaine
waues
of
the
sea
.
And
by
the
same
iust
iudgement
of
God
it
is
brought
to
passe
,
that
foolish
credulitie
&
light
beliefe
,
did
seduce
more
,
than
the
true
faithe
brought
vnto
God
:
euen
as
Christe
saith
in
this
place
.
And
shall
seduce
many
.
Christe
added
this
circumstaunce
,
least
the
people
in
beholding
the
multitude
of
mad-men
,
should
quayle
or
fall
awaye
.
For
wee
knowe
howe
the
nature
of
man
is
inclined
to
multitude
,
specially
when
as
we
are
a
fewe
in
nomber
.
2.
Pet●…
So
saint
Peter
wryteth
of
false
teachers
,
saying
.
There
shall
be
false
teachers
among
you
,
whiche
priuely
shall
bryng
in
damnable
sectes
,
euen
denying
the
Lorde
that
hath
bought
them
,
and
bring
vpon
them selues
swifte
damnation
,
and
manye
shall
followe
their
damnable
wayes
,
by
whome
the
waye
of
truthe
shall
bee
euell
spoken
of
.
6.
Ye
shall
heare
of
warres
and
tidinges
of
warre
,
be
not
troubled
.
For
all
those
things
must
first
come
to
passe
,
but
the
ende
is
not
yet
.
Ye
shall
heare
of
warres
.
B.
Nowe
least
they
shoulde
bee
to
muche
troubled
by
the
manifolde
and
horrible
tumultes
of
warres
and
seditions
,
(
with
the
whiche
the
Iewishe
nation
before
their
destruction
should
be
afflicted
)
he
doth
also
forewarne
them
of
those
,
leaste
they
should
receyue
any
hurt
therby
.
To
the
ende
also
he
might
reuoke
them
from
that
false
opinion
,
by
the
whiche
they
promysed
to
them selues
a
quiet
kingdome
,
in
the
whiche
all
thynges
shoulde
florishe
,
he
geueth
them
this
admonition
.
C.
Euen
as
therefore
at
the
firste
,
he
commaunded
them
to
beware
,
least
anye
man
deceaued
them
,
so
nowe
hee
commaundeth
them
to
stande
with
a
boulde
mynde
,
againste
the
warres
and
rumours
of
warres
:
For
it
was
daungerous
,
least
they
should
quayle
being
ouerwhelmed
with
euels
,
specially
if
they
had
promised
vnto
them selues
quiet
ease
.
But
he
speaketh
not
here
symplely
,
but
by
a
comparison
:
that
there
were
always
warres
,
but
neuer
such
greuouse
warres
.
For
about
the
begynning
of
Christes
commyng
,
or
about
the
beginninge
of
the
Gospell
,
they
preuayled
more
and
more
.
B.
Furthermore
,
these
rumours
of
warres
,
and
warres
,
that
is
to
saye
tumultes
,
seditions
,
and
murthers
,
began
specially
and
chiefely
to
bee
in
the
tyme
of
Cumanus
lieftenaunt
,
●…e
.
lib
2.
●…
11.
de
●…o
Iudai
.
whiche
succeded
Tyberius
Alexander
,
of
whome
Iosephus
maketh
mention
.
Within
a
whyle
after
,
there
insued
an
other
tumulte
betwene
the
Iewes
and
the
Samaritanes
,
with
greate
slaughter
of
men
,
and
spoylyng
of
townes
.
After
that
there
followed
an
other
tumulte
at
Caesaria
.
But
when
P.
Festus
had
succeded
Felix
,
(
of
whiche
succesion
mention
is
made
in
the
fower
and
twenty
chapter
of
the
Actes
)
he
went
aboute
to
delyuer
that
Prouince
form
theues
,
〈◊〉
.
24.
but
the
vengeaunce
of
God
stayinge
the
same
,
he
coulde
not
.
The
sayde
Festus
being
succeded
by
Albinus
,
and
Albinus
by
C.
Florus
,
all
kynde
of
wyckednes
ouerflowed
.
For
as
these
twoo
,
(
but
specially
Florus
)
lefte
nothyng
vndone
pertayning
to
tyranny
,
extreame
and
open
iniurie
,
and
rapine
:
euen
so
therewith
,
the
bouldenes
of
those
that
were
seditious
amonge
the
Iewes
,
did
dayly
more
and
more
increase
:
where
vpon
immediatly
came
tumultes
,
hurly-burlys
,
roberies
,
open
violence
,
and
by
little
and
lyttle
cruel
murthers
,
and
the
people
were
vexed
daylye
with
vnspeakeable
euels
and
calamities
,
tyll
that
they
were
driuen
to
iust
rebellion
:
with
suche
vnwonted
force
,
and
violent
crueltie
,
not
heard
of
before
,
he
raged
against
them
.
But
kyng
Agrippa
went
many
wayes
about
to
diswade
and
dehorte
them
from
rebellion
,
yet
all
in
vayne
.
At
the
length
therefore
,
when
they
had
preuayled
,
whiche
sought
to
renewe
thynges
,
the
Romane
power
,
and
the
garryson
of
kyng
Agrippa
,
did
assault
the
cittie
of
Hierusalem
with
open
warre
,
and
being
forced
to
yelde
,
after
they
had
geuen
handes
,
and
promysed
lyfe
with
an
othe
,
they
slewe
ouery
one
of
them
sauing
only
Mutilius
the
lieftenaunt
.
After
that
,
Cestius
the
president
of
Syria
,
did
bid
the
cittizens
of
Hierusalem
,
battaile
.
But
he
being
forced
to
rayse
his
siege
,
and
to
auoyde
the
force
of
the
Iewes
by
flight
,
the
authours
of
the
rebellion
were
made
more
boulde
:
and
hauing
gotten
all
power
,
they
brought
vnto
them selues
,
and
to
theires
,
muche
euell
,
vntyll
suche
tyme
as
they
were
altogether
banyshed
by
Titus
.
Of
all
the
whiche
thynges
Iosephus
wryteth
at
large
form
the
eleuenth
chapiter
of
the
seconde
booke
of
the
warre
of
the
Iewes
,
vnto
the
ende
of
the
seuenth
booke
.
Be
not
troubled
.
S.
To
be
troubled
by
reason
of
warres
in
this
place
,
is
to
doubte
of
the
truthe
of
the
worde
,
the
whiche
thyng
we
doe
,
when
we
iudge
of
the
woorde
by
vncertayne
thynges
.
B.
as
at
this
daye
it
happeneth
with
them
,
whiche
for
the
present
happe
and
chaunce
,
doe
eyther
begyn
to
doubte
of
the
Gospell
,
or
to
haue
the
same
in
suspicion
,
or
els
altogether
to
condemne
it
.
For
all
these
thinges
must
firste
come
.
This
woorde
Must
,
conteineth
in
it
,
no
small
consolation
.
For
what
wyse
man
wil
be
afflicted
for
the
thing
whiche
cannot
otherwyse
be
.
But
what
man
that
trusteth
in
God
wyll
be
troubled
,
when
that
commeth
to
passe
,
whiche
must
nedes
happen
by
the
ordinaunce
of
God
,
the
whiche
thing
must
nedes
be
best
,
and
moste
wholsome
for
the
saynctes
of
God
?
God
truly
wyll
not
haue
those
that
are
his
to
bee
troubled
in
these
necessary
and
continuall
tormoyles
of
thinges
,
but
to
bee
of
a
stoute
mynde
,
as
those
that
knowe
it
to
bee
the
decree
and
ordinaunce
of
God
.
He
saieth
that
it
must
nedes
bee
,
and
yet
notwithstandinge
,
hee
sheweth
not
the
cause
,
but
declareth
that
none
of
all
these
thinges
come
to
passe
by
chaunce
,
or
without
the
prouidence
of
God
,
least
we
shoulde
in
vayne
kycke
against
the
pricke
.
For
there
is
nothynge
more
effectuall
to
bryng
vs
vnder
,
than
when
we
do
acknowledge
that
those
thinges
whiche
seme
moste
confused
,
are
moderated
by
the
wyll
and
pleasure
of
God
.
For
to
God
him selfe
iust
causes
and
true
reasons
why
he
suffereth
the
worlde
to
be
troubled
,
are
neuer
wantinge
:
but
because
it
is
mete
that
the
faythfull
doe
areste
in
the
mere
and
good
pleasure
of
God
,
Christe
thoughte
it
sufficient
to
exhorte
the
disciples
to
haue
their
mindes
armed
with
constancie
to
beare
and
suffer
,
The
kingdom
of
heauen
doth
not
bringe
worldly
delightes
.
because
so
it
pleased
God.
By
these
woordes
also
he
dothe
shewe
vnto
vs
that
his
kyngdome
dothe
not
brynge
vs
pleasaunte
delightes
,
and
suche
other
lyke
commodities
of
this
worlde
,
but
that
it
is
spirituall
:
and
he
dothe
as
it
were
demonstrate
with
the
fynger
,
that
wee
must
haue
respecte
to
somewhat
els
than
to
the
earth
,
and
the
commodities
of
this
present
lyfe
.
Neither
dothe
this
woorde
Must
signifie
any
thing
that
is
fatall
or
belonging
to
desteny
(
as
certayne
fanaticall
or
mad
men
doe
deme
.
)
For
it
hath
alwayes
one
cause
or
other
,
and
it
is
profitable
to
bee
done
for
those
causes
before
mencioned
.
But
the
ende
is
not
yet
.
Christe
here
more
playnely
vttereth
that
whiche
we
spake
of
before
,
namely
that
those
thinges
whiche
were
greuous
of
them selues
,
were
notwithstanding
onely
certayne
enteraunces
and
beginninges
of
greater
calamities
:
because
whan
the
flame
of
warres
had
corrupted
Iury
,
it
would
burste
out
further
.
For
in
that
the
doctrine
of
the
Gospell
was
spread
abroade
,
the
lyke
ingratitude
among
other
nations
dyd
kyndle
the
wrathe
of
God.
Hereupon
it
came
to
passe
that
they
whiche
had
broken
the
bonde
of
peace
with
God
,
dyd
nowe
teare
one
an
other
with
mutuall
debate
:
that
they
whiche
refused
before
to
obeye
God
,
are
nowe
gladde
to
submitte
them
sleues
to
the
violence
of
their
ennemies
:
that
they
whiche
before
woulde
not
abyde
to
be
reconciled
vnto
God
,
are
nowe
together
by
the
eares
one
with
an
other
:
and
that
they
whiche
depryued
them selues
of
heauenly
saluation
,
haue
nowe
fylled
the
earth
with
murther
in
sleying
one
an
other
.
M.
Therefore
by
these
woordes
hee
sheweth
that
these
sedicions
shall
bee
of
longe
continuance
.
And
it
is
a
verye
proffitable
admonition
,
leaste
men
shoulde
thynke
that
they
haue
done
enough
if
they
haue
escaped
twoo
or
three
daungers
,
but
rather
that
they
shoulde
alwayes
bee
readye
to
a
newe
fyghte
.
For
seynge
the
lyfe
of
man
is
a
continuall
warrefare
vppon
earthe
,
Iob.
7●…
we
ought
not
to
promyse
vnto
our selues
a
quiet
state
whyle
we
are
in
this
worlde
.
7
Nation
shall
ryse
againste
nation
,
and
kyngdome
against
kyngdome
,
there
shall
be
pestilence
,
and
hunger
,
and
earthquakes
in
all
places
.
Nation
shall
ryse
against
nation
.
B.
This
proued
to
true
,
to
Caesarea
,
Scythopolis
,
Ascalon
,
Ptolmaida
,
Alexandria
,
and
afterwarde
to
Damasi
,
where
tenne
thousande
were
slayne
,
Iosep●…
De
b●…
dai
.
finally
to
the
kyngdome
of
Agrippa
,
and
to
all
Syria
,
and
the
kyngdomes
there
aboutes
:
of
the
whiche
Iosephus
maketh
mention
.
And
there
shal
be
pestilence
.
M.
In
the
third
place
he
putteth
those
sygnes
of
the
wrath
of
God
,
and
of
the
destruction
to
come
,
whiche
shoulde
be
from
heauen
.
As
concerninge
these
plagues
,
howe
they
were
foreshewed
to
thys
people
by
Moyses
,
Leuit●…
Deut.
●…
reade
the
syxe
and
twenty
chapiter
of
Leuiticus
.
And
hongar
.
B.
As
concerninge
the
hongar
whiche
preuayled
at
Hierusalem
,
in
so
muche
that
manye
were
consumed
by
the
same
,
Iosep●…
cap.
●…
Ant●…
reade
the
seconde
chapiter
of
the
twenty
booke
of
the
Antiquities
of
the
Iewes
.
We
doe
reade
also
that
great
hongar
was
prohecied
by
Agabus
,
to
come
throughout
the
whole
earthe
,
which
happened
in
Claudius
Caesars
time
.
Wherupon
Paule
and
Barnabas
tooke
almes
and
reliefe
of
the
Gentyles
,
●…i
.
11.
to
carry
to
the
brethren
that
dwelte
in
Iewry
.
Hereby
euery
man
may
see
that
Iudea
or
Iury
was
specially
afflicted
with
hongar
,
peraduenture
by
reason
of
other
calamities
,
with
the
whiche
it
was
almoste
destroyed
.
So
we
must
vnderstande
also
,
that
manye
other
euels
,
as
warres
,
pestilence
,
earthquakes
,
and
greate
signes
from
heauen
,
were
specially
shewed
vppon
this
countrey
:
because
the
Lord
shewed
by
this
place
specially
the
calamities
of
this
nation
,
to
come
.
C.
The
Euangeliste
Luke
addeth
:
earthequakes
and
signes
from
heauen
.
Of
the
whiche
thynges
,
●…e
11.
although
there
bee
no
certayne
history
to
be
seene
,
yet
notwithstandynge
it
is
sufficient
that
the
same
were
foreshewed
of
Christe
.
〈◊〉
lib
7.
●…ello
su
●…ap
.
12
A.
Iosephus
truely
dothe
shewe
of
certayne
thinges
whiche
doe
agree
with
these
woordes
(
as
it
shoulde
seeme
)
of
our
Sauiour
Christe
.
B.
For
a
whole
yeres
space
,
before
the
destruction
came
,
the
men
of
the
cittie
sawe
a
signe
in
the
heauen
ouer
the
cittie
,
like
to
a
swearde
,
at
nyne
of
the
clock
in
the
nyghte
,
there
shyned
a
lyghte
in
the
temple
,
more
bryghte
and
clere
then
the
daye
.
In
the
ayre
,
were
seene
men
fighting
together
,
and
in
the
temple
a
voyce
was
hearde
,
sayinge
:
let
vs
gooe
hence
,
and
suche
lyke
.
6
All
these
are
the
beginninges
of
sorrowes
.
C.
Because
Christe
knewe
howe
obstinate
the
mallyce
of
the
worlde
should
bee
.
Hee
addeth
agayne
that
these
thinges
are
but
the
beginninges
of
sorrowes
:
not
that
the
faythfull
shoulde
kyll
them selues
with
sorrowe
and
griefe
,
who
alwayes
haue
consolation
in
aduersitie
and
trouble
,
but
rather
that
they
myght
prepare
them selues
to
the
pacience
of
longe
tyme
.
B.
As
if
he
shoulde
saye
,
let
no
man
thynke
that
the
wrathe
and
vengeaunce
of
God
is
satisfied
by
these
plagues
,
which
in
dede
are
greuous
:
and
although
they
bee
horrible
and
feareful
,
yet
notwithstanding
they
shall
seme
lighte
,
if
they
be
compared
with
those
that
shall
followe
:
wherefore
,
when
ye
see
these
thinges
beginne
,
ye
ought
to
be
farre
from
trouble
of
mynde
,
that
ye
may
be
armed
and
throughly
prepared
against
greater
miseries
and
calamities
.
These
thynges
specially
pertayne
to
the
Iewes
,
whiche
loked
for
their
Messias
,
by
whome
they
might
bee
deliuered
from
all
euel
:
whome
he
would
haue
to
thinke
,
that
these
greuous
calamities
,
are
beginninges
only
to
them
of
more
greuous
plages
.
9
Then
shall
they
put
you
to
trouble
,
and
shall
kill
you
,
and
ye
shall
be
hated
of
all
nations
for
my
names
sake
.
Then
shall
they
put
you
to
trouble
.
C.
Nowe
Christe
admonisheth
his
disciples
of
an
other
kinde
of
temptation
,
by
the
which
,
beside
the
common
and
generall
afflictions
,
their
faith
should
be
tried
:
and
the
temptation
is
this
,
that
they
shoulde
bee
hated
and
detested
of
the
whole
worlde
.
Bu.
Of
these
persecutions
he
spake
before
in
the
.x.
chap.
but
because
that
tyme
was
at
hande
,
Math.
10.
hee
thought
good
to
rippe
vp
this
thing
agayn
vnto
them
:
A.
to
the
ende
they
might
prepare
them selues
in
due
tyme
to
beare
those
persecutions
.
C.
This
thing
,
of
it selfe
,
is
soroweful
and
heauy
to
the
sonnes
of
God
,
to
suffer
lyke
affliction
with
the
wicked
reprobate
,
and
contemners
of
God
,
and
to
be
subiecte
to
the
same
punishementes
,
which
are
layde
vpon
them
for
their
wickednes
.
But
this
semeth
to
be
farther
a
great
deale
from
iustice
,
namely
,
to
bee
sore
oppressed
with
greuous
euels
,
from
the
whiche
the
wicked
are
free
.
Punishments
are
more
seuerely
layde
on
the
faithfull
than
on
the
wycked
.
But
euen
as
the
wheate
with
the
chaffe
beinge
firste
threasshed
with
the
steale
,
is
brought
afterward
to
the
myll
and
is
there
beaten
and
grounde
to
meale
:
euen
so
God
,
doth
not
only
afflicte
his
children
with
the
wicked
,
but
doth
also
chasten
them
more
than
others
,
with
the
crosse
,
that
they
may
seme
more
miserable
than
other
sorte
of
men
.
But
Christ
properly
speaketh
here
of
afflictions
,
Rom.
8.
whiche
the
Apostels
should
suffer
for
the
Gospell
.
For
although
it
bee
true
that
the
Apostell
Paule
sayeth
,
that
those
whome
God
hath
chosen
,
he
hath
ordeined
also
to
beare
the
crosse
,
that
they
should
be
like
fashioned
to
the
shape
of
his
sonne
,
yet
notwithstanding
,
he
hath
not
marked
al
those
with
this
singuler
marke
,
that
thei
should
suffer
persecution
of
the
enemies
of
the
Gospell
.
As
concerninge
this
kynde
of
crosse
Christe
nowe
speaketh
,
affirming
it
to
be
necessary
that
the
faithful
suffer
them selues
gladly
to
be
hated
of
the
wicked
,
to
be
reproched
,
and
despised
for
the
testimony
of
the
Gospell
.
For
he
would
haue
his
disciples
admonished
that
the
doctrine
of
the
Gospell
whereof
thei
should
be
messengers
and
witnesses
,
should
neuer
be
plausible
or
acceptable
to
the
world
:
euen
as
he
had
declared
vnto
them
before
.
M.
Therefore
Christe
maketh
aunswere
to
his
Apostles
of
an
other
matter
than
that
whiche
they
demaunded
.
For
they
asked
him
of
the
kingdome
and
glory
:
but
he
speaketh
vnto
them
of
persecution
,
of
crosse
,
of
ignomini
,
and
of
greuous
offences
of
many
which
should
fal
from
the
faith
receiued
,
&
of
the
daungers
of
false
Apostles
and
false
Prophetes
.
The
Euangeliste
Luke
,
as
it
were
expounding
the
wordes
of
Mathew
,
hathe
.
But
before
all
these
thinges
they
shall
laye
handes
on
you
,
and
(
as
Marke
saithe
)
shall
persecute
you
.
As
if
he
should
say
,
But
before
all
the
said
calamities
do
afflicte
the
Iewes
,
euen
then
,
when
ye
preache
the
Gospel
,
shal
thei
persecute
you
.
This
persecution
they
felte
,
immediatly
after
the
death
of
Steuen
:
the
whiche
Paule
preferred
,
as
appeareth
in
the
Actes
of
the
Apostles
.
Act.
8.
Afterwarde
Herode
the
king
,
went
about
to
afflicte
the
church
and
killed
Iames
,
Actes
.
9.
and
put
Peter
in
prison
.
The
whiche
persecutions
,
Paule
felte
,
as
well
of
the
Iewes
as
of
the
Gentiles
,
as
may
appeare
by
his
owne
testimony
,
Act.
12.
both
in
the
Actes
of
the
Apostles
,
&
also
in
his
epistles
.
Our
Sauiour
Christe
truly
in
this
place
,
spake
of
nothinge
to
this
disciples
whereof
thei
haue
not
felt
.
And
shall
kill
you
.
A.
The
world
(
suche
is
the
ingratitude
and
blyndenes
therof
)
can
not
abide
the
faithful
preachers
of
the
truthe
:
2.
Cor.
11.
of
the
whiche
matter
there
is
a
reason
rendered
vnto
vs
in
the
seuenth
of
Iohn
.
Iohn
.
7.
And
ye
shal
be
hated
of
al
nations
.
C.
He
shewed
that
they
must
not
contende
only
with
a
fewe
enemies
,
but
he
saith
that
whethersoeuer
they
shall
come
,
all
nations
shall
hate
and
abhorre
them
.
But
this
was
an
incredible
and
straunge
thing
,
that
the
name
of
the
sonne
of
God
whiche
was
able
to
strike
and
pearce
,
of
his
owne
force
the
strongest
and
stoutest
mindes
of
men
,
should
be
so
infamous
and
odious
,
that
it
shoulde
make
all
the
professors
&
worshippers
therof
to
be
hated
.
Therefore
the
Euangeliste
Marke
hath
:
Take
hede
to
your selues
,
by
the
which
wordes
he
noteth
the
end
&
vse
of
the
admonition
,
namely
that
they
ought
to
be
ready
to
suffer
,
least
that
temptation
should
oppresse
them
vnawares
.
B.
Furthermore
the
cause
of
this
hate
,
was
the
scourge
of
God
,
with
the
which
both
the
Iewes
&
the
Gentiles
resistinge
the
grace
of
God
,
were
scourged
,
as
we
may
se
if
we
reade
Tertullian
.
For
they
assigned
&
imputed
the
causes
of
warres
,
of
pestilence
,
of
honger
,
of
earthquakes
,
&
such
like
to
the
Christians
,
as
though
the
deuine
maiestie
of
God
were
offended
,
&
angry
with
them
.
After
the
same
manner
the
ministers
of
the
Gospell
,
&
the
receiuers
of
the
Euangelicall
grace
at
this
daye
,
are
hated
.
A.
according
to
these
sayinges
:
The
time
will
come
,
Iohn
.
1●…
that
whoso
killeth
you
,
wil
thinke
that
he
doth
God
good
seruice
.
Also
,
we
are
made
the
filthines
,
as
it
were
of
the
world
,
1.
Cor.
●…
the
ofscouringe
of
all
thinges
,
euen
vnto
this
daye
.
10
And
then
shall
many
bee
offended
,
and
shal
betray
one
another
,
and
shal
hate
one
an
other
.
And
then
shal
many
.
C.
Nowe
he
rehearseth
certaine
temptations
,
whiche
shall
come
of
euill
examples
.
But
this
temptation
aboue
al
others
is
moste
violent
,
&
hard
to
ouercome
,
Christ●…
stone
o●…
seing
that
Christ
him selfe
is
the
stone
of
offence
to
many
,
at
the
which
some
stomble
,
some
when
they
se
it
before
them
,
go
backwarde
,
&
other
some
fall
thereat
.
B.
For
it
was
mete
that
the
disciples
shoulde
be
exercised
with
this
aduersitie
,
whiche
oftentimes
bringeth
more
trouble
,
&
doth
more
afflicte
the
true
ministers
of
Christe
than
persecution
it selfe
.
Least
therefore
they
should
be
troubled
out
of
measure
,
in
seing
many
to
fal
(
for
always
the
nomber
of
the
elect
is
small
)
he
thought
it
good
also
to
forwarne
them
of
these
things
For
they
should
not
only
fall
,
whiche
were
offended
,
but
there
should
also
be
enemies
euen
of
the
brethren
:
of
the
whiche
matter
Paule
had
experience
,
as
he
writeth
in
his
Epistle
to
Timothe
.
1.
Tim●…
This
is
a
moste
daungerous
temptation
or
triall
,
when
we
see
those
that
professed
Christe
to
fall
from
him
.
Two●…
of
off●●
But
this
offence
is
of
two
sortes
:
for
they
whiche
fall
suffer
offence
:
&
then
they
bring
offence
to
those
that
see
their
fall
.
This
last
of
seconde
,
is
very
daungerous
,
therefore
they
had
great
nede
of
this
forewarninge
.
But
this
place
may
very
well
be
expounded
of
those
whiche
semed
to
be
domestical
members
of
the
churche
.
Howebeit
,
Chirste
semeth
here
to
comprehende
many
kynde
of
perturbations
:
because
they
do
not
only
fal
whiche
had
once
entered
into
the
right
race
,
But
also
many
are
exasperated
&
moued
against
Christ
:
other
some
hauing
quyte
forgotten
modestie
and
equite
,
doe
caste
them selues
into
brutishe
madnes
:
others
become
as
Heaten
men
,
and
put
of
all
sence
of
pietie
:
&
others
in
confused
matters
,
do
vsurpe
vnto
them selues
libertie
to
do
that
whiche
is
euell
.
And
shall
hate
one
an
other
.
A.
This
must
be
referred
to
the
hatred
with
the
which
the
vnbeleuing
hate
those
that
preache
the
worde
of
the
Gospoell
.
Christe
declareth
the
cause
of
hatred
to
his
bretheren
by
these
wordes
:
〈◊〉
.
7.
The
worlde
can
not
hate
you
:
but
me
it
hateth
,
because
I
testifie
of
it
,
that
the
workes
thereof
are
euell
.
But
he
whiche
hateth
Christe
,
〈◊〉
.
15.
hateth
his
ministers
also
.
If
the
worlde
hate
you
,
ye
knowe
that
it
hated
me
firste
.
And
a
litle
after
he
saieth
:
the
seruaunt
is
not
greater
than
his
Lorde
.
If
they
persecuted
me
,
they
will
also
persecute
you
.
If
they
haue
kept
my
saying
,
they
wyll
kepe
yours
also
.
To
this
saying
also
agreeth
that
whiche
went
before
in
the
.x.
chapiter
of
Mathewe
:
〈◊〉
.
10.
And
ye
shal
be
hated
of
all
men
for
my
names
sake
.
The
infidell
shall
hate
the
faythfull
man
.
11
And
many
false
prophetes
shall
arise
and
deceiue
many
.
And
many
false
prophets
.
This
admonition
differeth
from
that
whiche
went
before
,
when
Christe
sayde
that
many
should
come
in
his
name
,
for
there
he
spake
only
of
false
Christes
,
which
within
a
while
after
the
beginning
of
the
Gospell
,
did
falsely
boaste
them selues
to
be
Christes
:
but
nowe
he
saith
that
false
teachers
shall
come
after
them
,
whiche
should
corrupte
the
sound
and
true
doctrine
with
their
errours
:
euen
as
Peter
teacheth
that
the
churche
shoulde
be
no
lesse
subiect
to
this
euel
,
●●i
.
2.
than
it
was
in
tyme
past
vnder
the
lawe
:
wherfore
there
is
no
cause
why
errors
,
&
euery
deceite
of
Sathan
,
&
the
corruptions
of
pietie
should
appaire
or
hurte
the
godly
myndes
:
because
there
is
no
man
truely
founded
and
buylte
vpon
Christe
,
but
he
whiche
hath
learned
to
knowe
that
he
must
stande
against
suche
assaltes
.
〈◊〉
trial
of
●…yth
.
For
this
is
the
true
trial
of
our
faith
,
when
the
same
is
not
ouerwhelmed
by
the
rising
of
false
prophetes
.
Furthermore
,
a
false
Prophete
,
signifieth
as
muche
,
to
saye
as
a
lying
Prophete
,
and
whiche
is
called
a
Prophete
by
a
false
name
:
as
,
2.
Cor.
11.
Rom.
16
Gala.
4.
a
false
Apostle
he
,
whiche
falsely
taketh
vnto
hym
the
name
of
an
Apostle
.
B.
Against
suche
Paule
hath
euer
great
contention
.
These
serued
their
bellies
,
and
not
Iesu
Christe
.
Philip.
3
They
are
such
as
were
gelous
ouer
the
Galathians
amis
These
are
dogges
slowe
bellies
,
euell
workers
,
1.
Cor
,
2.
ennemies
of
the
crosse
of
Christe
,
whose
ende
is
damnation
,
whose
God
is
their
belly
,
&
glory
to
their
shame
,
whiche
are
worldly
mynded
.
These
are
deceyuers
through
Philosoply
and
vayne
deceite
,
hauinge
in
their
mouthes
a
shewe
of
wysdome
.
And
deceyue
many
.
C.
He
dothe
not
onely
saye
that
false
Prophetes
shall
come
,
but
he
sayeth
also
that
they
beyng
indewed
with
crafte
and
deceyte
to
deceyue
,
shall
drawe
sectes
after
them
.
In
this
point
therefore
we
haue
greate
nede
to
beware
,
because
the
multitude
of
those
that
erre
causeth
to
declyne
from
oure
race
no
lesse
than
a
violent
waue
of
the
Sea
,
except
we
be
surely
grounded
vpon
God.
Bu.
Of
these
deceauers
also
Peter
spake
,
2.
Epi.
1.2
,
2.
the
chief
of
the
whiche
were
these
:
Praxeas
,
Valentinus
,
Nouatus
,
Arrius
,
Manicheus
,
Macedonius
,
Donatus
,
Nestorius
,
Pelagius
,
●…uthiches
,
the
Mahometes
also
,
and
the
Papistes
.
12
And
because
iniquitie
shall
haue
the
vpper
hande
,
the
loue
of
many
shall
abate
.
B.
That
is
to
saye
,
that
crookednes
or
euell
disposition
of
nature
,
by
the
whiche
men
onely
seeke
to
benefite
them selues
,
and
haue
no
regarde
to
the
proffite
of
their
neighboure
:
this
abounding
,
charitie
&
loue
must
nedes
waxe
colde
.
C.
The
whiche
euell
,
howe
generall
it
is
,
no
man
ought
to
be
ignoraunt
,
but
fewe
or
none
haue
any
regarde
thereof
.
For
,
because
by
the
lyght
of
the
Gospell
,
the
faultes
of
men
are
more
playnely
detected
,
we
maye
also
euidently
see
that
the
studye
of
benificence
is
fainte
,
and
almoste
extinguished
,
euen
in
the
honester
&
more
godly
sorte
.
For
thus
euery
man
thinketh
in
hym selfe
,
if
I
bestowe
my
lyberallitie
vppon
this
or
that
man
,
surely
it
is
loste
and
in
vayne
,
for
experience
,
and
dayly
practyse
teacheth
me
,
that
all
men
for
the
moste
parte
are
vnthankefull
,
vntrusty
,
or
vnhonest
.
A
greuous
surely
,
and
a
daungerous
temptation
:
for
what
can
be
more
absurde
than
to
allowe
that
doctrine
,
which
semeth
to
diminish
the
study
and
force
of
honestie
?
And
truly
where
the
Gospel
is
preached
,
loue
,
with
the
whiche
all
mens
hartes
oughte
to
be
possessed
and
inflamed
,
dothe
rather
waxe
colde
then
whote
and
feruent
.
But
the
welspring
of
this
euell
must
be
noted
:
namely
,
that
many
doe
waxe
therefore
weary
,
because
by
reason
of
their
infirmity
,
they
fainte
and
sinke
in
the
floude
of
iniquitie
,
whiche
by
little
and
little
ouerfloweth
all
.
B.
Paule
also
playnely
sheweth
that
loue
waxed
colde
in
his
tyme
.
2.
Tim.
1.
Surely
,
in
that
all
men
withstode
Paule
in
Asia
,
it
was
a
token
that
iniquitie
should
abounde
,
and
that
loue
waxed
colde
.
13
But
he
that
indureth
to
the
ende
,
the
same
shal
be
safe
.
C.
By
constancy
&
perseuerance
in
faythe
,
Perseuerance
and
constancy
howe
many
crewell
persecutions
soeuer
are
exercised
against
vs
,
what
greuous
offences
soeuer
are
obiected
against
vs
by
them
that
fall
,
1.
Petr.
1.
although
the
deceitfull
errour
of
false
Prophetes
doe
resiste
oure
faithe
,
yet
notwithstanding
,
at
the
lengthe
wee
shall
receyue
the
saluation
of
our
soules
,
whiche
is
the
ende
of
our
faithe
.
Christe
therefore
requireth
this
fortitude
of
those
that
are
his
,
that
they
persiste
and
abyde
stoutly
in
fight
against
all
impediments
of
their
faythe
.
Thus
also
Paule
commaundeth
vs
to
do
,
2.
Thes.
3.
2
Timo.
2
,
least
wee
be
weary
of
wel
doynge
.
And
in
an
other
place
he
saythe
that
no
man
is
crowned
excepte
he
stryue
lawefully
.
Weerefore
we
must
beare
all
thynges
with
a
boulde
mynde
and
stoute
courage
whiche
the
Lorde
shall
laye
vp-vpon
vs
.
Reade
of
this
selfe
and
same
sentence
in
the
tenth
chapiter
going
before
,
and
in
the
two
and
twenty
verse
of
the
chapter
.
14
And
this
Gospell
of
the
kyngdome
,
shal
be
preached
in
all
the
worlde
,
for
a
witnes
vnto
all
nations
:
and
then
shall
the
ende
come
.
And
this
Gospell
of
the
kingdome
.
Bu.
By
these
woordes
our
Sauiour
dothe
preuente
an
obiection
,
Obiection
.
whiche
some
man
mighte
obiecte
thus
:
To
what
ende
is
their
nede
of
such
diligence
and
perseuerance
,
when
as
in
so
many
troubles
,
errours
,
Aunswere
.
seducinges
,
seditions
,
&
contencions
,
no
Gospell
can
bee
preached
?
The
Lorde
aunswered
:
Your
labour
and
dilligence
shall
not
wante
his
fruite
.
For
althoughe
the
worlde
be
madde
,
and
what
soeuer
Sathan
goeth
about
,
and
howe
many
troubles
soeuer
he
bryngeth
in
,
yet
notwithstanding
,
the
Gospell
wyll
haue
an
issue
,
vntyll
it
bee
preached
throughout
the
whole
worlde
.
So
that
in
effecte
his
wordes
briefly
sound
thus
muche
,
Although
all
thinges
be
troubled
,
yet
notwithstandinge
,
this
Gospell
shal
be
preached
.
For
,
he
thought
it
good
to
adde
to
this
laste
signe
a
consolation
,
that
they
might
fight
the
more
boldly
in
knowyng
that
they
should
be
conquerers
.
Feare
discourageth
men
:
but
we
are
vnder
the
banner
of
Christ
without
all
daunger
,
because
wee
knowe
that
he
is
farre
more
stronge
than
the
deuel
and
the
whole
worlde
.
This
Gospell
of
the
kingdome
.
Math
●…
A.
Why
it
is
called
the
Gospell
of
the
kyngdome
,
reade
the
fourth
chapiter
goynge
before
.
Shal
be
preached
in
all
the
worlde
.
Mar.
●…
A.
The
Euangeliste
Marke
hath
.
And
the
Gospell
must
firste
be
publyshed
among
all
nations
.
C.
By
the
whiche
woordes
Christe
declareth
that
the
Gospell
muste
bee
preached
throughout
the
whole
worlde
.
And
although
this
were
incredible
,
yet
notwithstandinge
,
it
behoued
the
Apostles
to
hope
well
where
no
hope
was
,
because
theire
maister
had
geuen
testimonie
that
it
should
be
so
,
and
in
the
meane
tyme
to
endeuoure
them selues
to
discharge
their
office
.
A.
This
that
Christe
speaketh
of
here
,
beganne
in
the
Apostels
tyme
.
Col●…
Whereuppon
the
Apostell
Paule
also
wryteth
,
that
the
Gospell
at
that
tyme
dyd
fructifie
in
the
whole
worlde
.
And
when
it
is
sayde
that
it
shall
bee
preached
to
all
nations
,
it
is
mente
that
it
shal
be
preached
to
the
greatest
parte
of
nations
.
For
howe
farre
the
Apostle
Paule
onely
preached
the
same
,
Rom●…
it
may
be
sene
by
his
epistle
that
he
writeth
to
the
Romains
,
where
he
sayeth
that
he
wente
from
Hierusalem
and
preached
the
Gospell
to
all
the
Regions
that
laye
there
rounde
,
euen
to
Illyricum
.
And
in
an
other
place
he
saythe
,
1.
Ty●…
God
was
manifested
in
the
fleshe
,
&
iustified
in
the
spirite
,
seene
of
the
Aungels
,
and
preached
to
the
Gentyles
,
and
was
beleued
on
in
the
worlde
.
And
where
as
some
do
obeicte
the
Antipodas
,
or
other
sortes
of
people
whiche
are
very
farre
,
to
whome
no
parte
of
the
fame
of
Christe
hath
hytherto
come
,
wee
aunswere
thus
.
●…swere
.
Christ
doth
not
meane
in
this
place
specially
,
euery
particuler
parte
and
corner
of
the
whole
earth
,
neither
dothe
he
prefixe
or
appointe
any
certain
time
:
but
only
affirmeth
that
the
Gospell
which
shortly
shoulde
be
banished
out
of
Iewry
,
the
proper
place
thereof
(
as
men
thoughte
)
should
be
spred
and
published
euen
to
the
farthest
parts
of
the
earth
,
before
his
comming
at
the
last
daye
to
Iudgement
:
accordinge
to
the
sayinge
of
the
Prophete
:
●…m
.
19.
〈◊〉
10.
their
sounde
wente
forth
into
the
whole
lande
,
and
their
woordes
to
the
vtmoste
partes
of
the
earth
.
Therefore
it
shall
be
preached
in
the
whole
worlde
,
that
is
,
as
well
amonge
the
Gentiles
as
among
the
Iewes
.
For
the
whole
worlde
is
diuided
into
these
twoo
peoples
:
all
are
either
Iewes
or
Gentiles
in
some
repecte
.
But
there
is
a
fygure
vsed
here
called
Synechdoche
.
vsed
also
in
manye
other
places
of
the
Scripture
,
as
when
a
parte
is
put
for
the
whole
.
For
a
witnes
to
all
nations
.
C.
By
these
wordes
he
noteth
the
ende
of
preaching
.
For
although
God
neuer
lefte
him selfe
without
witnes
,
〈◊〉
.
14.
but
after
a
speciall
maner
testified
of
himselfe
to
the
Iewes
:
Notwithstanding
this
was
a
speciall
testimony
aboue
all
others
,
and
worthy
to
be
noted
,
when
God
reuealed
himselfe
in
his
sonne
Christ
:
●…m
.
2.
and
therefore
Paule
saith
that
he
shoulde
be
testifyed
at
his
time
:
because
this
was
the
dewe
time
of
callinge
the
whole
worlde
vnto
God
.
Let
vs
learne
therefore
,
so
often
as
the
Gospel
is
preached
,
that
it
is
euen
as
if
God
should
come
himselfe
in
the
midest
of
men
,
and
should
call
vs
after
a
solem
and
lawfull
maner
,
leaste
as
vncertaine
we
shoulde
wander
in
darkenes
:
but
those
whiche
refuse
to
obeye
are
made
inexcusable
.
B.
That
this
worde
testimony
,
or
witnes
is
often
times
taken
in
the
Scripture
for
the
lawe
and
doctrine
of
God
,
it
doth
sufficientlye
appeare
by
the
Psalmes
,
as
in
the
hondered
and
ninetene
Psalme
,
&
in
the
three
score
and
eightene
Psalme
where
it
is
sayde
.
●…lm
.
119.
●…lm
.
78.
He
made
a
testimony
or
couenant
with
Iacob
and
gaue
Israell
a
lawe
:
in
the
whiche
place
,
testimonye
and
lawe
,
signifye
all
one
thing
.
As
therfore
a
law
was
geuen
to
the
Iewes
,
and
diuers
ceremonys
belonginge
to
the
same
,
by
the
which
God
declared
his
will
&
admonished
the
of
their
deuty
:
euen
so
afterward
it
was
necessary
that
the
Gospell
shoulde
be
preached
to
all
nations
,
that
they
also
might
haue
testimony
of
God
:
by
the
which
they
might
know
his
goodnes
,
and
haue
also
a
faith
in
him
,
and
a
desyer
of
godlines
.
Amonge
the
electe
therefore
of
the
Gentiles
,
the
Gospell
hath
ben
&
is
preached
at
this
daye
for
a
testimonye
vnto
them
,
that
is
,
that
they
maye
be
learned
and
instructed
to
saluation
.
And
it
hath
beene
and
is
preached
to
the
reprobate
for
a
witnes
vnto
them
,
that
they
may
be
conuicted
of
impiety
,
which
willingly
do
reiecte
the
grace
of
GOD
offered
vnto
them
.
And
then
shall
the
ende
come
.
C.
Some
doe
restraine
that
amis
to
the
destruction
of
the
temple
,
&
to
the
abolishing
of
the
cerimonies
of
the
lawe
,
which
ought
to
be
vnderstoode
of
the
ende
and
renouation
of
the
worlde
.
For
because
the
Disciples
had
mingled
those
twoo
together
,
as
though
the
temple
could
not
be
destroyed
without
the
destruction
of
the
worlde
,
Christ
answeringe
to
the
question
propounded
declareth
that
a
long
&
sorowfull
heap
of
euils
was
at
hande
,
and
that
they
muste
not
make
haste
to
haue
the
palme
and
victory
,
before
that
they
haue
ended
the
battaile
.
His
woordes
therefore
are
in
effecte
thus
:
The
ende
of
the
worlde
shall
not
come
,
vntill
such
time
as
I
haue
exercised
my
Churche
a
longe
while
with
harde
and
troublesome
temptations
.
For
this
latter
parte
of
the
sentence
is
opposed
and
set
againste
the
false
Imaginations
whiche
the
Apostelles
hadde
conceyued
within
them selues
.
Whereby
wee
learne
agayne
,
that
a
certeine
daye
is
not
appointed
,
as
though
the
last
day
should
succede
straite
waye
by
order
,
the
euente
of
those
thinges
,
which
he
foreshewed
euen
now
.
For
the
faithfull
had
felte
of
late
,
whatsoeuer
wee
reade
of
before
:
and
yet
for
all
that
Christe
appeared
not
by
and
by
.
But
the
purpose
of
Christe
was
nothing
els
than
to
brydell
the
Apostels
with
sufferance
whiche
to
hastelye
desyred
the
heauenly
glory
:
as
if
he
had
sayde
.
The
redemption
commeth
not
so
soone
as
ye
Imagine
,
no
,
but
there
are
longe
tourninges
and
by
wayes
which
are
set
betwene
.
15.
When
ye
se
therefore
the
abhomination
of
desolation
whiche
was
spoken
of
by
Daniel
the
Prophete
,
stande
in
the
holy
place
:
(
let
him
that
readeth
vnderstande
.
When
ye
see
therefore
.
C.
Because
the
matter
was
incredible
(
as
we
said
euen
nowe
)
that
the
temple
and
Cittye
of
Hierusalem
shoulde
be
destroyed
:
and
further
,
because
it
might
seme
absurde
that
the
Disciples
coulde
be
no
otherwyse
safe
than
if
they
were
separated
from
that
people
,
with
whome
the
adoption
and
conuenant
of
saluation
was
made
:
Christe
confirmeth
both
these
by
the
testimony
of
Daniell
:
as
if
he
shoulde
say
:
Leaste
ye
should
grounde
and
stay
your selues
vppon
the
Temple
and
ceremonies
of
the
lawe
,
GOD
hath
appointed
them
a
certaine
ende
:
and
testifyed
not
long
since
that
when
the
redemer
came
,
sacrifices
shoulde
cease
,
least
it
shoulde
be
greuouse
vnto
you
to
be
cutte
of
from
youre
natiue
countrey
.
For
God
did
admonishe
his
of
the
abdication
and
refusal
of
this
nation
in
tyme
.
And
such
forewarning
,
was
not
only
necessary
to
take
away
the
matter
&
occasion
of
offence
,
but
also
to
erecte
the
mindes
of
the
Godly
,
that
they
knowinge
God
to
haue
regarde
vnto
them
in
extreame
perill
,
and
to
care
for
their
saluation
,
maye
flye
to
the
holy
and
sure
anker
houlde
,
by
the
which
,
althoughe
they
be
in
the
midest
of
crewell
rage
,
yet
notwithstandynge
they
shall
haue
safe
an
sure
staye
.
But
before
wee
go
anye
further
let
vs
consider
of
this
place
,
cyted
by
oure
Sauioure
Christe
.
Those
interpreters
are
deceiued
whiche
thinke
that
this
testimonye
was
taken
oute
of
the
ninthe
chapter
of
Daniell
.
Daniel
.
9.
For
as
toutchyng
the
verye
woorde
,
we
fynde
not
there
.
e
Ye
shall
fynde
this
texte
in
the
Geneua
Bible
for
that
is
nerest
to
the
Hebrewe
texte
.
The
abhomination
of
desolation
,
but
,
and
for
the
ouer
spreading
of
the
abhomination
he
shal
make
it
desolate
,
in
the
which
there
is
some
difference
:
and
it
is
certaine
that
the
Angell
dothe
not
speake
in
that
place
of
the
last
destruction
(
of
the
whiche
Christe
maketh
mencion
here
)
but
of
the
temporall
dissipation
whiche
Antiochus
the
tyraunte
brought
.
But
in
the
twelueth
chapter
of
Daniell
,
the
Angell
dothe
foreshewe
the
small
and
last
abrogation
of
the
seruice
of
the
law
,
Dani●…
whiche
shoulde
bee
by
the
commynge
of
Christe
.
For
after
he
had
exhorted
the
faythfull
to
an
vndoubted
constancy
,
he
defyneth
the
certaine
tyme
,
as
well
of
the
ruine
and
decaye
as
of
the
ins●●●ration
and
renewinge
.
His
woordes
are
these
:
And
from
the
tyme
forthe
,
that
the
daylye
offringe
shal
be
putte
downe
,
and
the
abhominable
desolation
set
vp
,
there
shal
be
1290
days
.
O
well
is
him
that
wayghteth
and
commeth
is
the
1335.
dayes
.
Wee
doe
knowe
that
this
place
,
for
the
obscurenes
thereof
,
is
wrested
into
manye
sences
and
diuers
interpretations
:
but
this
semeth
to
bee
the
simple
sence
and
meanynge
of
the
texte
,
that
an
Angel
,
after
that
the
temple
was
purged
from
the
pollucions
and
Idol●…
of
Antiochus
,
pronounced
that
the
tyme
should
come
againe
in
the
whiche
it
shoulde
be
geuen
vp
,
and
commited
to
newe
prophanation
againe
,
and
that
it
shoulde
loose
for
euer
the
holynes
and
reuerence
dewe
to
the
same
without
all
hope
of
recouery
.
But
because
it
was
a
bloudy
and
sorowfull
message
,
the
Prophete
calleth
him
backe
to
one
yeare
,
and
twoo
yeares
,
and
six
monethes
.
By
the
whiche
wordes
,
as
wel
the
continuance
,
as
the
ende
of
the
euels
,
is
noted
.
For
in
the
continual
order
and
course
of
euels
,
the
compas
of
the
yeare
semeth
longe
:
but
when
the
space
of
time
is
doubled
,
the
trouble
doth
a
great
deale
more
increase
.
The
s●…rite
of
God
therefore
doth
exhorte
the
faithfull
,
that
they
do
not
onely
prepare
them selues
to
Pacience
and
sufferance
of
a
whole
yeare
,
(
that
is
to
saye
,
long
time
)
:
but
also
that
they
settel
them selues
to
suffer
afflictions
by
continuall
tenor
&
order
of
many
ages
.
But
in
the
halfe
time
there
is
contained
no
smal
consolation
:
because
although
afflictions
do
cotinew
a
long
time
,
yet
notwithstanding
the
spirit
declareth
that
thei
shal
not
be
continual
And
before
truely
,
he
vsed
this
maner
of
speache
,
sayinge
in
this
wyse
:
The
calamity
of
the
Churche
shall
indure
for
a
time
,
two
times
,
and
halfe
a
tyme
,
but
now
he
reckneth
those
three
yeares
and
six
monehts
,
〈◊〉
,
two
●…
halfe
a
●●
1.
yeres
●●
monethes
by
dayes
,
that
the
faithful
mighte
waxe
more
hardy
and
bolde
;
in
the
longer
prolonging
and
continuance
of
euels
.
For
it
is
often
vsed
amonge
men
in
aduersity
,
to
recken
and
counte
the
tyme
of
theyr
trouble
not
by
yeares
and
monethes
,
but
by
dayes
seuerall
:
because
one
daye
to
them
is
as
it
were
a
whole
yeare
.
At
the
lengthe
he
pronounceth
them
happy
,
whiche
continew
and
abyde
vntill
the
ende
of
that
tyme
,
that
is
to
saye
,
whiche
continewe
til
the
ende
with
inuincible
pacience
.
Now
Christe
onelye
chose
that
thynge
which
serued
for
his
purpose
:
namelye
,
that
the
end
of
the
sacrifices
was
at
hande
,
and
that
,
abhomination
shoulde
be
placed
in
the
Temple
,
whiche
was
a
signe
of
the
laste
desolation
.
And
because
the
Iewes
did
stande
to
obstinately
vppon
their
presente
state
,
in
so
muche
that
they
gaue
no
hede
to
the
Prophesys
by
that
which
the
abolishing
thereof
was
foreshewed
,
Christ
as
it
were
openynge
the
eare
,
commaundeth
them
to
reade
that
place
attentiuely
,
sayinge
.
Let
him
that
readeth
vnderstande
That
they
might
knowe
that
the
Prophets
did
euidentlye
speake
of
of
that
thinge
,
whiche
they
so
hardely
beleued
.
The
abhomination
signifieth
so
muche
as
this
woorde
prophanation
doth
:
for
by
this
worde
the
vncleanenes
is
noted
which
defileth
and
ouerthroweth
the
pure
worship
of
God
.
And
it
is
called
the
abhominacion
of
desolation
,
because
it
brought
with
it
both
the
destruction
of
the
Temple
,
and
of
pollitique
gouernment
:
euen
as
before
in
the
ninthe
chapter
he
had
sayde
that
the
pollucion
and
vncleanenes
broughte
in
by
Antiochus
,
was
as
it
were
a
spreading
of
the
temporall
desolation
.
For
so
do
wee
interprete
this
worde
Expansio
.
But
they
are
deceiued
which
thinke
that
the
destruction
of
Hierusalem
is
noted
:
neither
do
the
wordes
of
saint
Luke
help
their
error
any
thing
at
al
,
who
purposed
not
to
shewe
the
same
,
but
some
other
thing
.
For
because
that
Citty
was
once
deliuered
in
the
midest
of
destruction
,
leaste
that
the
faithfull
shoulde
euer
after
looke
for
any
such
thing
,
Christ
pronounceth
that
so
soone
as
it
is
beséeged
and
compassed
about
of
the
enemies
,
it
shal
be
vtterlye
destroyed
:
because
God
will
neuer
helpe
it
againe
.
The
sence
&
meanyng
therefore
,
of
this
place
is
this
,
the
euente
and
chaunce
of
the
ware
shal
not
be
doubtful
because
that
Citty
was
geuen
and
vowed
,
as
it
were
,
to
destruction
:
for
that
the
decrée
of
God
coulde
in
no
wyse
be
disapointed
.
And
therfore
hereafter
following
it
is
added
,
that
the
same
shall
be
trodden
vnder
foote
of
the
Gentiles
,
by
the
which
sentence
the
last
destruction
is
declared
.
And
because
it
might
seme
very
absurde
that
the
holye
Cittie
should
so
be
laide
open
and
comitted
to
the
pleasure
of
the
Gentiles
,
there
is
a
consolation
added
,
that
so
greate
liberty
is
committed
to
the
Gentiles
for
a
tyme
,
vntill
their
wickednesse
waxe
ripe
,
and
til
such
time
as
the
vengeance
prepared
for
them
,
fall
vpon
their
heades
.
A.
Lastly
,
Christ
exhorting
the
hearers
to
the
exacte
reading
add
vnderstanding
of
the
place
of
the
Prophete
.
M.
Dothe
also
therewith
toutche
the
blindenes
of
the
Iewes
,
whiche
red
the
Propheticall
Scriptures
negligentlye
,
withoute
vnderstanding
.
16.
Then
let
them
which
be
in
Ieury
flie
into
the
mountaines
.
Then
let
them
which
be
in
Iewry
C.
After
that
Christ
hath
taught
by
the
testimony
of
the
Prophete
,
that
the
temple
being
prophaned
,
the
legall
worship
should
shortly
after
be
put
awaye
,
he
doth
adde
the
plages
&
horrible
calamities
are
at
hande
for
all
Iewry
:
in
so
much
that
they
shal
desire
nothing
more
,
than
to
be
caried
far
from
the
same
:
and
he
saith
also
that
they
shal
be
so
sodaine
,
that
they
shall
scarse
haue
sufficient
tyme
to
escape
awaye
Flye
into
the
mountaines
.
M.
He
meaneth
that
there
shal
be
no
Citties
in
all
Iewrye
voyde
of
feare
or
in
safetye
.
So
the
Angell
commanded
Lot
to
flye
into
the
mountaine
,
that
he
might
be
saued
there
.
This
he
spake
to
the
Disciples
,
that
afterwarde
hee
mighte
admonishe
the
faithfull
of
the
same
.
Eusebius
writteth
that
the
Christians
which
remained
yet
at
Hierusalem
,
when
it
was
beseged
with
the
hoste
of
the
Romanes
,
were
commanded
by
the
oracle
and
worde
of
God
to
flee
vnto
a
certaine
Citie
called
Pella
beyonde
Iordane
.
Hereby
we
are
admonished
not
to
truste
to
muche
to
our selues
as
though
by
our
strength
,
wisdome
,
or
miracle
of
GOD
wee
shoulde
be
deliuered
:
Persecution
may
be
auoyded
by
flighte
if
time
and
occassion
serue
.
but
rather
if
wee
may
to
escape
by
flight
.
17.
And
let
hym
which
is
one
the
house
toppe
,
not
come
downe
to
fetch
any
thing
out
of
his
house
.
M.
As
concernyng
the
fl●…tte
makynge
of
the
roo●…e
〈◊〉
houses
in
Iudaea
reade
the
tenth
chapter
goinge
before
.
To
come
downe
from
the
house
,
or
to
retorne
out
of
the
f●●lde
,
are
spoken
by
a
fygure
called
Hyperbole
,
whiche
is
very
common
to
the
Iewes
.
For
these
speeches
signifi
great●…
hast●…
or
spedy
flighte
:
in
so
much
that
if
any
man
be
on
the
house
toppe
,
he
shoulde
not
goe
into
the
house
to
fetche
any
thynge
oute
of
the
same
▪
and
if
that
time
do
take
him
in
the
feld
,
that
he
should
flye
straightwaie
to
the
mountaine
and
not
retourne
to
the
house
to
fetche
anye
apparell
fete
for
the
flight
.
The
Euangeliste
saincte
Luke
addeth
:
For
these
are
the
dayes
of
vengeaunce
,
that
all
those
thinges
whiche
are
written
mighte
be
fulfilled
.
Luke
.
21.
As
if
he
shoulde
saye
.
This
shal
bee
no
small
affliction
,
but
the
cruell
vengeaunce
of
GOD
shall
punishe
all
this
nation
,
and
this
people
that
hathe
beene
obstinate
and
rebelliouse
so
manye
yeares
,
whome
the
Prophets
foretolde
that
such
things
shoulde
come
to
passe
,
(
but
speciallye
Daniell
)
excepte
they
repented
.
For
the
Lorde
dothe
foreshewe
nothynge
in
vayne
:
it
muste
needes
be
fulfilled
at
some
tyme
,
Rom.
2.
althoughe
he
do
differre
and
prolonge
the
tyme
lookinge
for
repentaunce
.
18.
Neither
let
him
which
is
in
the
feelde
returne
backe
to
fetche
his
clothes
.
C.
Leaste
whilest
he
goinge
aboute
to
saue
his
goodes
,
loose
bothe
,
them
and
his
body
also
.
19.
Wo
shal
be
in
those
dayes
to
them
whiche
are
with
childe
,
and
to
them
that
geue
sucke
.
E.
This
woorde
(
Wo
)
dothe
not
alwayes
signifye
condemnation
,
but
ofttymes
it
signifieth
some
temporall
misery
,
as
wee
maye
see
in
this
place
.
M.
Neither
are
these
thynges
spoken
as
thoughe
it
were
synne
at
such
tyme
as
this
so
miserable
,
to
be
with
chylde
,
or
to
geue
sucke
vnto
the
infante
:
But
rather
that
it
is
miserable
,
and
troublesome
,
and
hyndereth
from
flighte
and
deliueraunce
.
These
and
suche
like
are
prouerbiall
sentences
.
20.
But
praye
ye
that
youre
flighte
bee
not
in
the
winter
,
neyther
on
the
saboth
daye
.
Bu.
By
these
woordes
is
mente
that
it
shal
be
a
sodayne
and
greate
euell
,
oute
of
the
whiche
a
manne
maye
hardelye
delyuer
hymselfe
.
This
sentence
hathe
in
it
a
certaine
darke
and
hydden
thinge
,
the
meanynge
whereof
is
this
:
praye
that
youre
flyghte
maye
bee
in
hast
and
spedy
,
being
let
by
no
delayes
,
or
tempestes
,
or
religion
.
For
by
wynter
the
troublesome
tempests
is
mente
,
and
wynter
is
verye
werysome
to
●●●ell
in
,
●●the
for
the
extreame
●●●ld●…
and
〈◊〉
of
the
waye
,
and
also
for
the
shortenes
of
the
dayes
.
And
by
the
Sabothe
,
religion
s●…meth
to
be
mente
.
For
it
was
a
detestable
thinge
amonge
the
Iewes
,
to
take
a
iorney
on
the
Sabaoth
daye
,
excepte
it
were
onelye
to
walke
theyre
race
of
pleasure
,
whiche
was
not
(
as
some
saye
)
aboue
two
myles
.
Whereuppon
wee
reade
in
the
Actes
,
Act.
1.
that
mounte
Oliuete
is
sayed
to
bee
a
Sabaothee
dayes
Iorney
from
Hierusalem
,
whiche
was
but
the
space
of
two
myles
.
Therefore
the
purpose
of
Christe
was
,
fyrste
of
all
to
awaken
his
Disciples
,
〈◊〉
the
shoulde
imagine
or
dreame
daye
longer
of
blessed
reaste
,
or
of
the
pleasure
of
an
earthlye
Kyngdome
and
that
to
fortifye
theire
mindes
,
leaste
they
shoulde
〈◊〉
or
quayle
with
other
men
.
This
●●tion
truelye
was
violente
,
yet
notwithstandinge
verye
necessarye
their
dulnes
and
infirmity
considered
.
21.
For
then
shal
be
greate
tribulations
,
suche
as
were
not
from
the
beginninge
of
the
worlde
to
this
time
,
nor
shal
be
.
For
then
shal
be
greate
tribulations
.
M.
He
now
sheweth
a
reason
of
so
vrgent
necessitye
to
flee
.
The
Euangeliste
Luke
hath
,
for
there
sha
be
greate
trouble
in
the
lande
,
and
wrathe
ouer
all
this
people
.
And
they
shall
fall
throughe
the
edge
of
the
swerde
,
and
shal
be
led
awaye
captiue
in
to
all
nations
He
meaneth
the
lande
of
Iewry
.
By
this
woorde
(
wrathe
)
he
vnderstandeth
the
vengeaunce
of
God
from
Heauen
,
that
is
to
saye
greate
afflictions
and
calamitis
sent
of
God
from
heauen
,
which
declare
that
God
is
angrye
.
〈◊〉
2.
He
ioyned
wrath
and
trouble
together
,
because
God
beinge
angery
sendeth
trouble
:
〈◊〉
1.
as
if
he
shoulde
saye
:
by
this
greate
trouble
the
Lord
declareth
that
he
is
angrye
against
this
people
dwelling
in
the
lande
of
Iewry
.
And
what
this
trouble
should
be
,
he
afterward
declareth
when
he
saith
:
And
they
shall
fall
through
the
edge
of
the
swerde
&c.
And
in
this
place
is
putte
in
stede
of
,
For.
B.
He
that
readeth
the
story
of
Iosephus
,
shall
see
that
these
thinges
are
true
in
all
pointes
.
For
so
many
euels
happened
vnto
them
in
the
tyme
of
beséeginge
that
they
can
not
be
tolde
,
an
innumerable
sorte
of
them
in
this
tyme
perished
daylye
,
some
by
kyllinge
themselues
,
some
by
honger
,
whiche
continued
so
longe
that
a
certayne
woman
was
fayne
to
seeth
her
owne
sonne
for
foode
:
there
were
also
taken
of
them
in
the
tyme
of
this
warre
,
a
thousande
and
foure
score
and
seuentene
,
prisoners
:
and
theyr
dyed
betwene
the
beginnynge
and
endynge
of
this
séege
,
ten
hondered
thousande
,
●…
lib.
7
●●
Iu●●
cap.
18.
as
writteth
Iosephus
.
C.
The
Euangeliste
saincte
Luke
addeth
,
that
all
those
thinges
whiche
were
written
mighte
be
fulfilled
.
For
seinge
the
couenaunte
of
GOD
was
then
broken
by
the
obstinate
malice
of
the
people
,
it
was
necessary
that
the
earthe
it selfe
,
and
the
ayer
shoulde
be
stricken
wyth
a
wonderfull
alteration
and
chaunge
.
There
coulde
no
plage
truely
bee
more
deadlye
and
greuouse
to
the
Iewes
,
than
to
haue
the
lighte
of
the
heauenlye
doctrine
extinguished
,
and
they
them selues
also
reiected
of
God
.
But
they
were
constrained
to
fele
the
plage
of
their
reiection
,
by
sharpe
and
greuouse
scourges
,
as
in
greate
obstinacye
it
was
necessary
.
More
ouer
the
cause
of
so
horrible
vengeaunce
was
,
for
that
the
desperate
impietye
of
this
people
was
come
euen
to
the
full
.
For
the
medecine
whiche
was
broughte
for
theire
disease
,
was
not
onlye
proudlye
despised
of
them
,
but
also
contumeliouslye
reiected
:
yea
they
dyd
cruelly
as
it
were
mad
men
rage
against
the
Phisition
hym selfe
.
Seinge
therefore
the
Lorde
reuenged
on
them
so
seuerelye
the
obstinate
contempte
of
his
Gospell
,
let
vs
alwayes
haue
before
our
eyes
their
punishement
:
and
let
vs
therby
learne
that
there
is
nothynge
that
the
Almighty
God
can
lesse
suffer
at
our
handes
,
than
the
obstinate
contempte
of
his
grace
.
Contempte
of
the
Gospel
is
most
abominable
in
the
sight
of
God.
And
althoughe
the
same
rewarde
dothe
abyde
the
lyke
contemners
of
the
Gospell
,
yet
notwithstandynge
,
God
woulde
haue
the
same
documente
or
instruction
to
abyde
in
memorye
aboue
all
others
,
to
the
ende
the
glory
of
Christe
his
commynge
mighte
be
more
euident
to
those
that
shoulde
come
after
.
For
wee
can
not
by
woorde
of
mouthe
expresse
anye
crime
more
hainouse
than
to
put
the
sonne
of
God
to
death
,
Mar.
13.
the
author
of
lyfe
offered
vnto
them
from
heauen
.
Therefore
when
they
had
fulfilled
this
horrible
acte
,
Rom.
8.
they
seassed
not
by
one
wickednes
or
an
other
to
brynge
vppon
them
all
the
causes
of
extreame
destruction
.
A.
Therefore
Christe
sayth
there
shal
be
greate
tribulation
.
Suche
as
were
not
from
the
beginning
of
the
world
.
Bu.
Marke
hath
,
from
the
beginninge
of
creatures
(
whiche
God
created
:
)
callinge
there
the
world
the
creature
of
god
:
as
in
the
eight
to
the
Romanes
also
.
Neither
shal
be
.
C.
Christ
saith
here
that
the
like
affliction
shal
neuer
be
in
the
world
:
because
euen
as
the
only
repulse
of
Christ
,
beinge
ioyned
with
suche
obstinacy
and
ingratitude
,
was
the
moste
detestable
sinne
that
euer
was
committed
:
euen
so
also
it
was
iust
and
mete
,
that
the
reuenge
therof
should
passe
all
other
in
cruelty
.
M.
But
if
the
Lorde
did
so
seuerely
punishe
and
reuenge
himselfe
on
that
nacion
whiche
he
had
chosen
to
be
a
holye
one
to
himselfe
,
what
shall
wee
thinke
will
come
to
passe
,
excepte
wee
beinge
warned
by
these
examples
,
followe
oure
callinge
.
22.
Yea
,
and
except
those
dayes
shoulde
be
shortned
,
there
should
no
fleshe
be
saued
:
but
for
the
chosens
sake
,
those
dayes
shal
be
shortened
.
Yea
and
except
those
dayes
should
be
shortened
.
A.
That
is
except
the
Lord
should
shorten
those
dayes
.
For
Marke
hath
:
Except
the
Lorde
had
shortened
those
dayes
,
that
is
except
the
Lord
had
ended
them
.
As
if
he
shoulde
saye
:
if
the
Lorde
had
suffered
,
that
calamity
,
as
it
was
vehement
,
so
to
haue
continued
:
if
also
he
had
suffered
the
enemys
to
rage
so
much
and
so
longe
as
they
listed
,
not
one
amonge
all
that
people
should
haue
escaped
.
There
shoulde
no
fleshe
be
saued
.
C.
He
putte
this
worde
fleshe
for
man
,
accordinge
to
the
maner
of
the
Hebrewes
.
We
must
vnderstande
these
things
to
be
spoken
of
the
Iewes
,
not
of
all
mankind
,
as
some
falsely
interprete
,
as
if
he
should
haue
saide
that
no
man
shoulde
abide
in
safety
.
He
amplifieth
therfore
the
cruelty
of
the
destruction
,
notwithstandinge
he
mitigateth
the
same
againe
with
a
consolation
,
namely
,
that
the
name
of
the
Iewes
thereby
shoulde
vtterlye
be
destryed
&
blotted
out
,
excepte
the
Lorde
shoulde
haue
respecte
vnto
his
electe
,
and
for
their
sakes
to
release
somwhat
of
the
extremity
.
And
this
place
agreeth
with
that
of
the
prophete
Esay
where
he
saith
:
Esay
,
1.
And
excepte
the
Lord
of
hostes
had
lefte
vs
a
fewe
alyue
,
we
shoulde
haue
bene
as
Sodoma
,
&
lyke
vnto
Gomorha
.
For
it
was
necessary
the
,
that
vengeance
of
god
which
happened
in
the
Babilonical
exile
should
be
fulfilled
againe
by
the
comming
of
Christ
,
as
the
Apostell
Paule
witnesseth
.
Rom.
9.
Yea
the
greater
that
the
wickednes
was
,
the
more
greuouse
ought
the
vengeance
of
God
to
be
.
Therfore
our
sauiour
Christ
saith
,
that
except
God
should
make
&
appointe
an
ende
to
these
euels
,
the
Iewes
shoulde
vtterly
perishe
,
in
so
muche
that
not
one
of
them
shoulde
remaine
:
But
God
hauing
a
consideration
of
his
conuenant
(
saith
he
)
spared
his
electe
,
according
to
the
Prophesy
of
Esay
in
an
other
place
saying
:
Esay
●●
Thoughe
thy
people
(
O
Israell
)
be
as
the
sande
of
Sea
,
yet
shall
the
remnaunte
of
them
conuerte
in
him
and
bee
saued
.
But
for
the
chosens
sake
,
those
dayes
.
A.
The
Euangeliste
Marke
hath
,
he
hath
shortned
those
dayes
.
Because
he
had
as
yet
,
and
woulde
haue
some
of
the
chosen
oute
of
this
people
,
the
Lorde
shortened
those
days
of
calamity
,
leaste
the
whole
stocke
of
the
Iewes
shoulde
altogether
be
extinguished
.
Whereuppon
Peter
also
writteh
:
The
Lorde
knoweth
howe
to
deliuer
the
godly
oute
of
temptation
,
2.
Pe●…
and
to
reserue
the
vniust
vnto
the
day
of
iudgement
for
to
be
punished
.
He
preserued
Noe
the
eight
preacher
of
righteousnes
,
and
broughte
in
the
floude
vpon
the
worlde
of
the
vngodly
:
and
he
deliuered
iust
Loth
being
vexed
with
the
vncleanly
conuersation
of
the
wicked
.
C.
And
this
is
a
notable
document
or
lesson
of
the
diuine
Iudgement
of
God
,
when
he
so
afflicteth
the
visible
Church
,
that
it
might
seme
vtterly
to
be
destroyed
:
&
yet
notwithstanding
to
saue
some
sede
,
he
doth
wonderfully
deliuer
his
elecct
,
being
fewe
in
nomber
,
from
destruction
,
that
they
might
withoute
all
hope
arise
oute
of
the
gulphe
of
death
.
For
so
the
hypocrites
are
terrefyed
and
made
affrayed
,
leaste
they
bearing
them selues
bolde
vppon
the
titell
&
shewe
of
the
Church
,
do
faine
vnto
them selues
a
vaine
hope
of
escaping
vnpunished
:
because
God
will
deuise
a
meane
,
by
the
whiche
he
may
deliuer
his
Churche
,
they
being
geuen
ouer
to
destruction
.
But
a
wonderfull
consolation
is
here
committed
to
the
mindes
of
the
Godlye
,
because
God
will
neuer
geue
so
muche
place
to
his
wrathe
,
but
he
will
haue
regarde
to
their
safety
:
So
,
in
punishinge
the
Iewes
he
was
horriblelye
inflamed
:
yet
notwithstanding
contrary
to
the
hope
and
expectation
of
men
,
he
did
moderate
himselfe
,
leaste
any
of
the
electe
shoulde
perishe
.
And
thus
gaue
greate
occasion
to
woonder
,
that
when
saluation
should
spring
oute
of
Iewry
,
God
made
floudes
to
issue
and
flowe
oute
of
small
droppes
of
a
dryed
well
,
whiche
shoulde
water
the
whole
worlde
.
For
so
sone
as
they
had
broughte
vppon
them selues
the
hatred
of
all
people
,
it
coulde
not
come
otherwise
to
passe
,
but
that
theye
muste
nedes
haue
bene
tormented
at
a
soden
in
euery
place
.
Neyther
is
there
any
doubt
seing
that
many
sought
to
haue
them
thus
destroyed
,
but
that
Titus
was
stayed
by
the
power
of
God
.
least
the
soldiours
,
and
others
,
which
were
to
greedy
to
execute
this
matter
,
shoulde
at
his
apointement
arme
them selues
.
This
therefore
was
a
shortenynge
to
preserue
some
seede
,
in
that
the
Romaine
emperoure
dyd
keepe
vnder
and
staye
at
that
time
,
the
last
misery
and
destruction
of
the
whole
nation
.
In
the
meane
tyme
,
this
is
to
be
noted
,
that
for
the
electes
sake
he
stayed
the
vyolence
of
his
wrathe
,
least
he
should
ouerwhelme
them
al.
For
why
wold
he
haue
a
fewe
to
remayne
of
so
greate
a
multytude
:
and
what
cause
had
hee
,
why
hee
shoulde
preferre
these
before
other
?
Suerlye
the
reason
was
this
,
namelye
,
because
his
grace
rested
vpon
the
people
whom
he
had
adopted
:
and
least
his
couenaunte
shoulde
be
of
none
effecte
,
certain
were
elected
and
appoynted
by
his
eternal
purpose
and
decree
,
to
saluation
.
And
therfore
S.
Paule
doth
assigne
the
cause
to
the
free
election
of
God
,
〈◊〉
.
11.
that
of
so
gret
a
people
,
the
remnaunt
are
sauid
.
Lette
therfore
the
merites
of
men
cease
,
when
wee
are
called
backe
to
the
meere
good
pleasure
of
God
,
least
there
depende
any
other
difference
betwene
these
and
them
,
sauinge
this
,
that
they
must
of
necessitie
be
saued
,
whiche
are
elected
.
The
whiche
thinge
Marke
seking
more
plainely
and
expressely
to
set
forthe
,
addeth
these
wordes
,
sayinge
:
But
for
the
electes
sake
,
whom
he
hath
chosen
,
he
hath
shortened
those
dayes
.
The
participle
truely
might
haue
serued
,
but
onely
that
he
wente
aboute
expressely
to
affirme
,
that
God
was
not
moued
by
any
forrayne
causes
to
be
more
fauourable
to
the
one
than
to
the
other
:
but
because
it
pleased
hym
to
elect
those
whom
hee
woulde
saue
,
that
hee
myghte
stablyshe
the
secrete
pourpose
of
his
free
grace
in
theyr
saluation
.
●…ection
.
Notwithstanding
it
maie
be
demaunded
howe
God
dyd
moderate
the
destruction
and
miserye
for
the
electes
sake
,
that
hee
vtterly
destroied
not
al
the
Iewes
,
when
as
many
desperate
and
reprobate
persons
were
sauid
.
We
maye
easely
aunswere
,
Aunswere
.
that
parte
of
the
nation
was
deliuered
,
that
hee
mighte
(
the
chaffe
beinge
put
aparte
)
bring
and
saue
his
elect
therfrom
,
whiche
were
mingled
euen
as
seede
.
Althoughe
therefore
a
temporal
saluation
,
did
happen
as
well
to
the
reprobate
as
to
the
electe
:
yet
notwithstanding
,
because
it
profited
not
them
,
it
is
iustely
ascribed
vnto
these
alone
,
euen
as
it
was
directed
for
theyr
sakes
,
by
the
wonderfull
prouidence
of
God
.
M.
We
se
by
this
place
how
peruerse
the
iudgement
of
the
worlde
is
as
concerninge
the
iuste
.
Where
such
afflictions
do
fall
,
by
and
by
all
the
falt
is
ascribed
to
those
that
feare
God
:
when
as
notwithstandinge
,
for
theyr
sakes
,
God
dothe
moderate
and
temper
the
deserued
vengence
.
23
Then
if
any
saye
vnto
you
:
lo
here
is
Christe
,
or
there
,
beleue
it
not
.
Then
if
any
say
vnto
you
.
C.
Nowe
he
repeteth
that
agayne
,
whiche
he
had
spoken
,
before
,
as
concernynge
seducers
,
and
deceyuers
and
not
in
vayne
:
for
a
greater
daunger
,
by
reason
of
this
temptation
was
at
hande
,
least
myserable
men
,
beinge
deceiued
by
a
deceitfull
and
false
title
in
affliction
and
desperation
,
shoulde
seke
for
counterfayte
and
fayned
shewes
in
steede
of
Christe
,
and
shoulde
imbrace
the
delusions
of
Sathan
,
in
steede
of
the
helpe
of
God
.
For
when
the
Iewes
,
beinge
so
hardely
oppressed
for
contemning
and
despysinge
the
redemption
,
shuld
be
brought
from
their
vnfaithfulnes
,
at
lest
by
vyolent
remedies
,
Sathan
craftelye
obiected
vnto
theim
newe
hopes
,
whiche
shoulde
seduce
them
farther
from
God
.
And
truely
there
is
nothynge
more
deadly
than
to
be
deceyued
vnder
the
pretence
of
the
name
of
God
by
lyes
,
Lies
stop
vs
from
repentaunce
.
when
we
are
voide
of
councell
in
aduersitie
,
the
which
lies
,
bothe
stop
vp
the
gate
of
repentance
against
vs
,
and
also
do
increase
the
darknesse
of
infidelitie
:
and
at
the
length
,
being
cofounded
with
desperation
do
bring
to
madnesse
.
Wherefore
in
so
great
danger
,
this
repetition
was
nothynge
at
all
superfluouse
:
A.
as
if
Christe
shoulde
haue
sayde
,
See
that
ye
be
seduced
,
by
no
meanes
.
M.
because
,
if
any
saye
vnto
you
in
that
desolate
dissipation
or
scatterynge
.
Beholde
here
is
Christ
,
or
there
is
Christe
,
(
that
is
,
if
they
shal
shew
you
some
carnall
sauiour
)
beleue
them
not
:
I
am
the
onely
sauioure
of
all
men
,
and
the
eternall
Chryst
,
whiche
euen
nowe
,
by
humilitie
am
conuersant
in
the
world
,
and
wyll
shortely
forsake
the
same
in
the
fleshe
,
vntyll
I
come
agayne
in
greater
glorye
.
For
I
foreshewe
vnto
you
that
false
Christes
shall
arise
,
False
Christes
.
and
that
theye
also
shal
haue
their
false
prophetes
,
whiche
shall
allure
men
to
them
,
not
onelye
by
woordes
,
but
by
signes
also
and
great
wonders
,
in
so
muche
,
that
many
shal
be
deceyued
by
them
.
B
Thus
,
symplely
these
thinges
muste
be
vnderstoode
and
taken
.
For
it
is
certaine
that
the
lorde
in
this
place
went
about
to
answere
his
disciples
,
what
they
ought
to
thincke
of
the
comminge
of
Christes
kyngdome
,
which
they
had
alwaies
hearde
should
be
restored
by
Christe
.
Neyther
is
there
any
doubt
,
but
that
they
alwaies
dreamed
of
a
carnall
kingedome
,
and
externall
felycitie
,
and
that
therefore
the
lorde
wente
about
to
brynge
them
from
that
erroure
,
as
he
did
at
other
tymes
also
.
Wherfore
it
can
not
be
denied
,
but
that
they
were
false
Christes
,
whiche
by
promisyng
externall
felycitie
,
seducede
manye
of
the
Iewes
.
So
that
this
was
the
scope
and
ende
of
the
aunswere
of
Christe
in
this
place
,
to
perswade
the
disciples
,
that
the
kingedome
of
Christ
should
not
be
restored
,
with
externall
felycitie
and
glory
in
this
present
lyfe
,
but
in
spirite
,
and
faith
,
and
that
with
the
greate
afflictions
,
and
temptations
of
the
citezens
of
this
kingdome
:
And
that
there
shoulde
be
manye
false
Christes
,
whiche
shoulde
promyse
outwarde
and
worldelye
happinesse
,
but
falsely
:
and
therby
also
shold
turne
their
followers
from
the
spirytuall
and
euerlastinge
felicitie
.
and
that
therfore
they
ought
to
take
hede
of
all
those
which
promise
the
externall
kyngedome
of
God
in
this
world
,
or
do
tye
the
same
to
any
certaine
place
,
whiche
,
because
it
is
deuine
&
spirituall
,
can
not
be
tyed
.
These
thinges
also
are
more
manifest
to
be
seene
in
Luke
,
by
the
aunswere
of
our
sauioure
Christ
geuen
to
the
Phariseies
For
they
demaunding
of
hym
when
the
kingdome
of
God
should
come
,
we
reade
that
Christ
answered
there
thus
:
The
kingdome
of
God
shall
not
come
with
waitynge
for
,
neyther
shall
they
saye
,
Lo
here
,
or
Lo
there
.
Luke
.
●…
for
beholde
the
kingedome
of
God
is
within
you
.
What
other
thing
is
this
,
than
to
saye
,
The
kyngedome
of
God
is
not
carnal
,
as
you
thincke
,
that
it
might
be
shewed
in
any
certayne
place
.
For
either
it
is
comprehended
in
fayth
,
Fayth●…●…prehē●…
king●…
God.
and
is
neuer
seene
:
and
althoughe
it
bryngeth
forthe
plentifully
his
fruites
,
wheresoeuer
it
be
,
yet
notwithstandyng
it
is
with
greate
persecution
and
afflyction
of
the
fleshe
.
Or
elles
it
wyll
be
so
manifestlye
presente
to
the
whole
worlde
,
that
it
shal
not
nede
to
be
wayted
for
,
or
marked
,
or
that
men
shoulde
saye
:
Lo
here
is
Christ
,
or
lo
,
he
is
there
.
For
he
is
nowe
among
you
:
you
haue
the
kynge
of
that
kyngedome
present
already
:
ye
haue
the
trewe
cittezens
thereof
,
namely
my
disciples
.
But
these
thynges
whiche
appertayne
vnto
vs
,
seme
vnto
you
contrary
and
disagreing
with
the
kyngdome
of
God
,
and
glory
of
the
Messias
:
yet
notwithstanding
it
is
so
ordained
of
God
,
that
I
must
fyrste
suffer
many
thynges
,
and
be
reiected
of
this
nation
,
before
that
I
shall
raygne
in
glory
.
Hereuppon
commethe
that
my
humillitie
and
base
shewe
of
glory
,
whiche
so
greatly
offendeth
you
.
Let
the
reader
,
way
diligently
the
wordes
of
Luke
.
Hereby
nowe
it
is
euident
,
who
are
properly
noted
by
the
true
christ
to
be
false
Christs
,
what
they
were
,
whom
we
mentioned
before
with
many
others
,
which
all
had
their
false
Prophetes
,
their
signes
and
wonders
.
But
we
must
diligently
note
that
a
false
christ
is
one
,
&
an
Antechrist
is
an
other
.
There
haue
ben
many
Antechristes
from
the
beginning
of
Christes
kyngedome
vnto
this
daye
,
Antech
namely
all
they
whiche
haue
taughte
at
any
tyme
,
any
thinge
,
whereby
menne
might
be
seduced
from
Christ
,
and
from
the
faythe
of
our
lorde
Iesus
,
leaste
they
shoulde
be
perswaded
,
that
by
his
onely
deathe
they
haue
euerlastynge
lyfe
.
1.
Iohn
●…
of
this
reade
in
the
seconde
chapter
of
the
fyrst
epistell
of
S
,
Iohn
.
But
they
were
properly
false
Christes
,
●…
Chry●…
whiche
boasted
them selues
to
be
Christ
,
as
some
,
which
came
to
the
Iewes
.
Others
which
were
the
authors
of
errors
,
are
more
rightely
called
false
prophetes
,
than
false
Christs
.
Where
as
some
do
nowe
bringe
in
this
place
against
the
seducing
doctrine
of
the
Papistes
,
and
Mahomett
,
they
do
verye
well
,
because
when
Christe
testified
in
this
place
,
that
the
kingdome
of
God
doth
consist
in
him
by
fayth
,
and
that
it
is
not
adicted
to
any
certain
place
in
this
world
,
these
notwithstandinge
haue
taughte
to
seeke
the
kingedome
of
God
in
externall
thinges
.
But
yet
no
man
maye
trewely
teach
,
that
Christ
in
this
place
did
speake
of
these
men
.
There
are
other
places
as
concerninge
these
,
as
the
first
chapter
of
sainte
Paule
in
his
second
epistell
to
the
Thessalonians
:
●…hes
.
1.
●…o
.
3
,
〈◊〉
1.2
.
and
the
third
of
the
seconde
to
Tymothe
:
the
fyrste
and
thirde
also
of
the
seconde
of
Peter
.
For
the
Pope
dyd
neuer
saye
that
he
was
Christ
,
that
is
to
say
,
that
restorer
of
lybertie
and
all
felycitie
,
whiche
wolde
exhibite
and
offer
in
this
present
life
,
al
those
thinges
that
the
Prophetes
had
foreshewed
as
touchinge
the
Messias
.
But
Mahomett
came
more
neere
to
this
abhomination
.
24
For
there
shal
arise
false
Christes
,
and
false
Prophetes
,
and
shall
shew
great
myracles
,
and
wonders
,
In
so
muche
that
if
it
were
possible
,
the
very
electe
shoulde
be
deceiued
.
For
there
shall
arise
false
Christes
.
A.
Euen
as
the
trewe
Christ
had
his
preachers
of
the
truethe
,
namely
,
the
Apostelles
&
other
disciples
,
which
may
be
called
prophetes
(
that
is
faithful
interpreters
of
holy
thinges
:
euen
so
the
false
Christes
,
wil
haue
their
false
prophetes
,
(
that
is
to
saye
the
masters
of
lies
)
whiche
maye
leade
men
from
the
sincere
doctrine
of
the
trewthe
,
to
a
lye
.
And
shall
shewe
greate
myracles
.
C.
Christe
admonysheth
that
suche
deceyuers
shall
bringe
with
them
no
small
deceites
to
deceyue
withall
,
but
greate
signes
and
wonders
,
which
shal
astonishe
the
myndes
of
suche
as
are
weake
,
and
make
them
amased
.
For
seinge
that
God
dothe
testifie
and
declare
the
presence
of
his
power
by
miracles
,
and
that
therfore
they
maye
be
seales
as
it
were
of
trewe
doctrine
,
it
is
no
meruaile
,
if
they
bring
reuerence
and
credite
to
deceiuers
.
And
by
suche
kynde
of
illusion
dothe
God
reuenge
&
ponishe
the
ingratitude
of
men
:
that
they
may
beleue
lies
,
whiche
haue
reiected
the
trueth
,
and
that
they
maye
be
more
and
more
in
darknesse
,
which
haue
shut
their
eies
against
the
trueth
&
lighte
offered
vnto
them
.
Howbeit
he
doth
therwith
exercise
the
constancie
of
those
that
are
his
,
whiche
doth
more
playnely
shew
forthe
it selfe
,
when
they
geue
place
to
no
deceites
.
B.
And
as
deceitfull
doctryne
hath
alwaies
her
signes
and
wonders
,
by
the
whiche
they
that
woulde
not
beleeue
the
trueth
,
Superstition
hath
his
oryginall
of
the
fleshe
.
might
be
seduced
to
beleue
a
lie
,
and
as
no
age
wanteth
his
false
prophetes
:
agayne
,
as
all
superstition
hath
his
originall
,
and
beginning
of
the
flesh
,
and
dothe
frame
and
applie
it selfe
to
the
commodity
and
profite
of
the
fleshe
:
euen
so
there
is
nothing
of
those
things
wherof
Christe
hath
spoken
,
which
accordyng
to
their
maner
,
do
not
offer
them selues
vnto
vs
.
Whereuppon
trewly
all
men
oughte
dilygentelye
to
waye
these
forewarninges
of
the
Lorde
,
and
to
keepe
them
in
mynde
.
For
althoughe
there
be
none
at
this
daye
,
whiche
doo
openlye
professe
them selues
to
be
Christes
,
yet
notwithstandinge
there
are
manye
false
Prophetes
and
Antechristes
,
who
go
about
to
drawe
the
mindes
of
men
from
the
true
and
only
Christ
,
to
their
workes
to
their
Masses
,
to
their
dirges
and
trentals
,
to
their
owne
fastings
,
and
choyse
of
meates
,
and
of
apparell
,
and
to
such
kind
of
nedeful
elements
and
necessary
creatures
of
the
worlde
,
and
also
to
the
merits
and
intercessions
of
saints
:
being
in
this
pointe
like
vnto
false
Prophets
and
false
Christes
(
of
whome
Christ
properly
in
this
place
forewarned
his
Disciples
)
that
they
do
seduce
men
from
the
trueth
to
a
lye
,
and
do
falsely
promise
a
Carnal
Christe
,
a
carnall
worhsip
,
and
external
felicity
.
For
they
do
teache
men
to
seeke
for
saluation
by
other
meanes
,
than
by
a
lyuely
faith
in
Christ
,
and
do
suffer
men
to
liue
after
their
owne
pleasure
:
promisinge
furthemore
by
theyr
Masses
,
The
leuen
of
Papistes
,
and
other
lyes
of
the
like
leuen
,
that
men
shal
haue
remission
of
theyr
sinnes
,
and
reconcilliation
betwene
God
and
them
.
Hereby
therfore
we
must
knowe
these
manner
of
men
,
and
eschewe
theym
as
false
prophetes
:
but
to
whom
the
trueth
is
not
shewed
of
the
father
,
it
is
no
meruayle
,
if
they
be
seduced
by
Antechristes
,
and
false
prophetes
.
C.
Moreouer
seing
the
Lorde
dothe
here
pronounce
that
Antechristes
&
false
prophetes
do
brynge
with
them
,
myracles
and
signes
,
there
is
no
cause
why
the
Papistes
should
so
greatly
bragge
of
myracles
,
or
why
we
sholde
stande
in
doubte
of
them
.
By
myracles
they
do
confirm
their
superstitions
,
that
is
to
say
by
those
,
Papistes
confirme
their
supe●…stition
by
miracles
,
by
whiche
the
sonne
of
God
foreshewed
,
that
the
fayth
of
many
shoulde
be
destroyed
.
Wherefore
they
oughte
not
to
haue
suche
force
amonge
wyse
men
,
that
of
them selues
they
shold
be
sufficiente
to
proue
this
or
that
kinde
of
doctrine
.
But
if
they
obiecte
and
saye
that
by
this
meanes
,
Obiection
.
myracles
are
ouerthrowne
and
brought
to
nothinge
,
by
the
whiche
as
well
the
authoritie
of
the
lawe
as
of
the
Gospell
is
confyrmed
:
we
answere
,
that
they
had
a
sure
and
certayne
marke
ingraued
in
them
,
Aunsweare
.
which
shoulde
take
awaye
all
doubt
and
feare
of
erring
from
the
faithefull
.
For
so
often
as
God
shewed
forthe
his
power
to
confyrme
his
seruaunts
,
he
did
not
worke
so
confusedly
,
but
that
there
might
be
a
trewe
distinction
,
and
all
together
free
from
deceyte
.
Moreouer
myracles
do
in
such
wise
seale
doctrine
,
that
the
same
also
dothe
shine
in
like
manner
,
and
doth
dryue
away
al
the
clowdes
of
darkenesse
,
by
the
which
Sathan
doth
obscure
the
symple
myndes
of
men
.
Finally
,
if
we
seeke
to
beware
of
deceytes
,
let
vs
alwaies
kepe
the
inseperable
coniunction
of
signes
and
doctrine
.
It
is
not
therefore
good
to
beleue
euery
signe
,
because
it
doth
not
followe
by
and
by
,
that
they
haue
the
truth
which
worke
signes
.
Myracles
were
done
by
Chryste
,
by
his
Apostelles
,
Mar.
16.
Iohn
.
5.
Act.
4.
and
successours
,
by
the
power
of
the
spiryte
of
GOD
,
that
their
woorde
mighte
be
confirmed
,
and
that
it
might
be
proued
trewe
which
they
preached
,
namely
that
Christe
was
the
sonne
of
God
,
whiche
was
promised
and
sente
,
in
whom
,
whosoeuer
beleued
,
shoulde
be
saued
.
And
they
were
so
ioyned
and
linked
to
the
word
of
God
,
that
they
might
not
be
without
it
.
But
the
myracles
of
false
Christes
and
false
prophetes
,
by
the
whiche
the
vnbeleuing
were
ledde
from
Christ
our
sauiour
,
are
done
by
the
spyrite
of
Sathan
,
and
without
the
word
of
God
.
Suche
myracles
are
they
that
are
done
by
the
Papacie
,
of
the
whiche
Paule
speakinge
of
Antechrist
hym selfe
sayth
:
And
then
shall
the
wycked
be
vttered
,
whom
the
Lorde
shall
consume
with
the
spirite
of
his
mouthe
,
and
shall
destroye
with
the
apparance
of
his
comminge
,
euen
him
whose
coming
is
after
the
workynge
of
Sathan
,
with
all
lyinge
power
signes
and
wonders
,
2.
Th●…
and
with
all
disceyuablenesse
of
vnryghteousnes
,
amonge
them
that
perishe
:
because
they
receiued
not
the
loue
of
the
trewethe
,
that
they
might
be
saued
.
And
therfore
God
shall
sende
them
straunge
delusion
,
that
they
should
beleue
lies
:
that
all
they
myghte
be
damned
:
whiche
beleue
not
the
truth
:
but
had
pleasure
in
vnrighteousenes
.
In
so
muche
that
if
it
were
possible
the
very
electe
.
This
was
added
to
terrefie
,
that
the
faithfull
might
be
more
dyligent
and
careful
to
take
heede
.
For
when
false
prophetes
do
brynge
their
pourpose
to
passe
by
vnbridled
lycence
,
and
that
they
haue
such
greate
power
graunted
vnto
them
to
deceyue
,
it
were
an
easie
matter
to
intrap
and
snare
the
secure
and
carelesse
with
their
deceytes
.
Christe
therefore
exhorteth
and
stirreth
vp
his
disciples
to
watchynge
.
then
also
hee
admonissheth
that
there
is
no
cause
why
they
should
be
trobled
at
the
newenesse
of
the
things
,
if
so
be
they
se
many
often
times
to
be
drawn
into
error
.
Moreouer
,
as
he
soughte
to
bringe
a
care
to
his
disciples
,
leaste
Sathan
(
they
beinge
as
it
were
a
slepe
)
shold
circumuent
them
:
euen
so
againe
he
geueth
theym
large
and
greate
occasion
of
truste
,
in
the
whiche
they
maye
quietly
rest
them selues
,
when
he
promiseth
that
they
shall
be
safe
,
by
the
helpe
and
preseruation
of
God
,
agaynste
all
the
deceites
and
snares
of
Sathan
.
Although
therefore
the
state
and
condition
of
the
Godlye
be
fraile
and
slippery
,
yet
notwithstandinge
here
is
shewed
vnto
theym
a
sure
staye
,
vppon
the
whiche
they
maye
reste
themselues
:
because
it
is
not
possible
that
they
shoulde
fall
from
saluation
,
whiche
haue
the
sonne
of
God
to
be
theyr
preseruer
and
keper
For
they
are
not
so
strong
of
them selues
,
〈◊〉
can
●…
resisted
●…r
owne
●…gh●…
.
●…
10
,
that
they
can
resist
the
assaltes
of
Sathan
,
but
because
they
are
the
sheepe
of
Christe
,
whom
no
manne
can
take
out
of
his
hande
,
therefore
they
are
stronge
.
It
maye
be
therefore
that
the
electe
may
be
moued
and
tempted
by
errors
and
signes
:
but
this
is
impossible
,
that
they
should
be
altogether
seduced
from
the
trueth
,
&
from
Christ
their
sauioure
Notwithstanding
we
must
watch
carefully
,
and
not
be
slouthfull
,
but
consider
our
imbecillitie
and
weaknesse
,
and
commit
oure selues
vnto
God
,
least
we
suffer
our selues
to
be
ouercom
and
destroied
.
C.
For
we
must
note
this
that
the
strengthe
and
assurance
of
our
saluatyon
,
is
not
sett
and
placed
in
oure selues
,
but
in
the
secret
election
of
God
.
For
althoughe
our
saluation
be
kepte
and
preserued
by
faythe
(
as
the
Apostell
Peter
teacheth
)
yet
notwithstanding
we
must
assende
hyer
,
〈◊〉
1.
namely
,
that
we
are
therfore
in
safetie
,
because
the
father
hath
geuen
and
committed
vs
to
his
sonne
:
and
the
sonne
hym selfe
affirmeth
that
nothyng
of
that
shall
perishe
which
is
committed
vnto
hym
.
25
Beholde
I
haue
tolde
you
before
.
C.
The
Euangeliste
Marke
dothe
more
fully
set
forthe
the
mynde
of
our
sauiour
Christe
,
sayinge
:
But
take
ye
hede
:
beholde
,
I
haue
shewed
you
all
thinges
before
.
By
the
which
wordes
we
ar
taught
that
they
are
worthye
of
no
excuse
,
who
are
made
afrayde
by
the
offences
foreshewed
of
Christ
.
For
seing
the
wil
of
God
oughte
to
be
a
rule
vnto
vs
,
it
suffisethe
that
we
are
admonished
in
tyme
,
that
he
is
so
pleased
.
Furthermore
seynge
he
is
sayde
to
be
faythefull
,
and
wyll
not
suffer
vs
to
be
tempted
aboue
that
,
whiche
we
are
able
to
beare
,
we
shal
neuer
want
power
to
resist
,
if
so
be
that
feare
&
negligence
do
not
increase
our
infyrmitie
.
M.
Therefore
althoughe
the
electe
can
not
perishe
,
yet
neuerthelesse
,
they
haue
nede
to
take
hede
,
least
they
be
deceiued
.
So
that
the
wicked
ones
do
foolishly
obiecte
and
saye
:
If
I
be
one
of
the
electe
,
I
cannot
be
dampned
.
But
it
is
the
part
of
those
that
are
the
elect
children
of
God
to
be
hedefull
and
diligente
.
For
in
that
they
cannot
be
deceiued
,
it
commeth
not
of
them selues
,
but
by
the
deuine
prouydence
and
grace
of
God
:
whiche
oughte
not
to
make
them
rashe
and
negligente
,
but
rather
dyligent
and
studious
.
Otherwise
what
nede
was
there
of
these
seryouse
,
diligent
,
&
often
repeted
admonions
.
26
Wherefore
if
they
saye
vnto
you
,
beholde
he
is
in
the
deserte
,
go
not
ye
forthe
:
behold
he
is
in
the
secret
places
,
beleue
it
not
.
If
they
say
vnto
you
,
beholde
he
is
.
C.
Because
this
place
throughe
ignorance
is
diuersly
wrested
,
that
the
readers
maye
haue
the
trewe
and
natural
sence
,
they
must
note
the
Antithesis
,
or
comparison
betweene
lurkinge
corners
,
and
the
propagation
,
and
large
rome
of
the
kingdom
of
Christ
,
whiche
was
as
sodayne
and
vnloked
for
,
as
the
lyghtning
that
commeth
forth
of
the
easte
into
the
west
.
For
wee
knowe
that
false
Christes
(
whiche
was
mete
for
the
grosse
and
foolishe
hope
of
that
people
)
dyd
gather
suche
multitudes
as
they
could
,
together
into
caues
and
dennes
of
the
wildernesse
,
or
into
other
secret
corners
,
that
they
myght
shake
the
yoake
of
the
Romaine
empire
from
of
their
neckes
,
by
violent
force
.
The
sence
therfore
of
the
place
is
this
:
Whosoeuer
bringeth
his
goodes
into
a
hydden
place
,
that
hee
maye
recouer
the
lybertie
of
the
people
,
by
force
,
the
same
doth
falsely
boste
and
vaunce
hym selfe
for
Christ
:
because
the
redemer
is
sente
,
whiche
sodeinelye
and
vnloked
for
,
shal
spred
his
grace
through
out
al
the
partes
of
the
world
.
But
these
thinges
are
contrary
one
to
an
other
,
to
include
the
redemption
into
one
corner
,
and
to
spreade
the
same
throughoute
the
whole
worlde
.
By
this
meanes
the
disciples
were
admonyshed
that
the
redemer
should
be
no
more
sought
for
,
in
the
lurkynge
corners
of
Iewrye
:
because
hee
wolde
sodeinely
enlarge
his
kyngedome
euen
to
the
vtmost
partes
of
the
worlde
.
Beholde
he
is
in
the
secreate
places
.
B.
He
calleth
those
secrete
places
,
which
are
most
sure
and
close
,
either
in
houses
or
temples
,
into
the
whiche
we
put
those
thinges
,
that
we
woulde
haue
to
be
moste
sure
&
safe
.
Beleue
it
not
.
That
is
to
saye
,
be
not
ye
perswaded
,
that
the
redemer
is
there
.
27
For
as
the
lightenynge
commeth
out
of
the
Easte
,
and
appereth
into
the
west
:
so
shal
the
comming
of
the
sonne
of
man
be
.
For
as
the
lyghtninge
.
E.
There
is
nothing
more
spedy
and
swifte
,
then
the
lyghtenyng
:
and
althoughe
it
reacheth
not
from
the
easte
to
the
weste
,
yet
notwithstandinge
it
semeth
that
it
dothe
so
vnto
vs
.
It
ronnethe
trewely
a
greate
waye
in
a
shorte
tyme
.
The
lyghtninge
commethe
not
out
of
the
heauen
,
but
out
of
the
cloudy
reagion
.
Neyther
doth
the
lorde
saye
that
the
lightnyng
doth
reache
from
the
easte
to
the
weste
,
but
that
it
apperynge
in
the
east
,
Luke
.
17.
sodaynly
shyneth
in
the
west
.
The
Euangelist
Luke
hath
:
As
the
lightninge
that
appereth
out
of
the
one
parte
that
is
vnder
heauen
,
and
shyneth
vnto
the
other
parte
,
whiche
is
vnder
heauen
,
so
shall
the
sonne
of
man
be
in
his
daies
.
But
and
if
any
man
say
,
that
it
doth
not
belonge
vnto
Christe
,
to
alleage
thinges
that
seme
to
be
for
thinges
that
are
true
we
maye
answere
,
that
it
is
sufficiente
to
applie
that
whiche
semeth
to
our
eies
,
to
the
expressing
of
the
suddaine
and
vnloked
for
glory
of
Chryste
,
(
Howebeit
apparante
to
all
men
)
.
So
sone
as
we
se
the
lightnyng
,
we
loke
for
thonder
:
but
when
the
lightninge
wyll
burst
forth
,
it
is
shewed
by
no
signe
:
but
before
thou
looke
for
it
,
it
appereth
,
and
is
gone
.
Euen
so
the
doctrine
of
the
Gospel
vnloked
for
,
and
beyonde
all
reason
of
men
,
appered
and
was
made
manifeste
to
the
worlde
.
C.
And
this
wonderfull
celeritie
,
and
quickenesse
,
by
the
whiche
the
Gospell
spredde
it selfe
througheout
the
whole
worlde
,
was
a
manifest
testimony
of
the
greate
power
of
God
.
For
it
could
not
come
to
passe
by
the
industry
of
man
that
the
lighte
of
the
Gospell
,
lyke
vnto
lyghtninge
,
so
sone
as
it
appered
,
should
pearce
from
one
parte
of
the
world
to
the
other
:
and
therfore
Christ
doth
not
rashly
by
this
circumstance
,
commende
his
heauenly
glory
.
R.
As
if
he
should
say
:
seynge
that
false
Chrystes
,
and
false
prophetes
will
promise
saluation
,
and
wyll
gather
an
hoste
of
menne
to
defende
the
Iewes
by
vyolent
hande
,
and
to
deliuer
them
from
all
euilles
,
I
wolde
not
haue
you
beleue
them
,
neyther
would
I
haue
you
to
followe
them
.
For
as
my
kyngedome
is
not
corporall
,
soo
shall
it
not
be
defended
by
corporal
power
in
this
or
that
place
onelye
,
or
in
the
cittie
of
Hierusalem
:
but
as
the
lyghteninge
burstynge
forth
from
heauen
,
is
not
thrust
into
one
corner
onely
,
but
is
dispersed
througheout
all
the
reagion
,
whiche
is
vnder
that
parte
of
heauen
:
euen
so
my
kingedome
shall
not
be
shut
vp
into
one
place
onely
,
eyther
of
the
cittie
or
of
the
deserte
,
but
it
shall
be
spredde
througheoute
the
whole
worlde
:
and
it
shall
be
enlarged
,
not
by
warlike
power
,
but
by
the
preachinge
of
the
Gospell
,
That
this
place
oughte
so
to
be
vnderstoode
,
the
wordes
following
in
Luke
do
teache
,
when
he
sayth
:
Luk●…
but
first
he
must
suffer
many
thinges
,
and
be
refused
of
this
nation
.
C.
Moreouer
the
pourpose
of
Christ
was
to
shewe
by
settynge
forthe
the
largenesse
of
his
kyngdome
,
that
the
destruction
of
Iewry
could
not
let
hym
to
raygne
.
28
For
where
so
euer
a
deade
carcas
is
,
euen
thither
also
will
the
Eagles
be
gathered
together
.
For
where
so
euer
a
dead
carcas
it
.
M.
The
Euangelist
Luke
wryteth
that
Christ
beinge
asked
of
the
disciples
,
whether
the
electe
shoulde
be
taken
,
(
because
he
sayd
,
In
that
night
there
shal
be
twoo
in
a
bed
,
one
shal
be
receyued
,
and
the
other
forsaken
)
aunswered
by
this
simylitude
sayinge
,
Where
so
euer
a
deadde
carcas
is
,
thyther
wyl
the
Egles
be
gathered
together
.
R.
There
are
diuerse
kindes
of
Egles
,
amonge
whiche
one
is
of
the
Vultures
kinde
,
excellyng
the
rest
in
bignes
.
And
the
Vultures
(
as
wryters
doo
wytnesse
)
do
flee
two
or
three
dayes
before
to
the
place
where
the
carcas
shall
be
.
And
Iobe
of
the
Egle
saith
:
Io●…
Where
any
dead
body
lyeth
,
there
is
he
immediately
.
It
is
likelye
therefore
,
that
the
common
prouerbe
arose
of
this
kinde
of
Egles
,
which
is
of
the
Vultures
kinde
:
that
they
,
whiche
woulde
signifie
that
there
is
no
nede
of
greate
studie
to
ioyne
those
which
are
lynked
together
by
their
owne
nature
,
maye
saye
.
Wheresoeuer
the
dead
carras
is
:
thither
are
the
Egles
gathered
together
.
C.
This
therefore
is
the
sence
and
meaninge
of
this
place
,
that
by
what
meanes
and
practises
soeuer
Sathan
goethe
aboute
to
alyenate
and
withdrawe
the
children
of
God
,
yet
notwithstanding
,
the
holy
knott
of
vnitie
is
in
Christ
hym selfe
,
by
the
whiche
it
is
meete
that
they
be
faste
bounde
.
For
whereuppon
commeth
dissipation
and
scatteryng
abroade
,
but
onely
,
because
many
fall
away
from
Chryste
,
in
whom
alone
our
assuraunce
consisteth
?
Therfore
,
this
meane
is
prescribed
to
mayntayne
holy
coniunction
,
〈◊〉
is
●…riaeth
●…
errours
leaste
the
distractions
of
errors
teare
and
rente
the
body
of
the
Churche
:
that
is
to
saye
,
if
we
abide
stedfast
in
Chryste
.
The
which
thinge
is
diligently
to
be
noted
,
for
the
lorde
doth
not
tye
vs
to
the
supremacie
of
the
Romayne
seate
,
neyther
to
any
other
tryffels
:
but
with
this
onely
knot
,
hee
bindeth
his
Churche
,
if
all
men
haue
respecte
vnto
hym
,
beinge
the
only
head
.
Whereupon
it
followeth
,
that
whosoeuer
cleaueth
vnto
him
by
pure
fayth
,
are
without
all
daunger
of
scisme
.
Now
let
oure
Romayne
prelates
go
,
&
proclaime
theim
to
be
scismatikes
,
whiche
will
not
suffer
them selues
to
be
drawne
awaye
from
Christ
,
and
to
geue
their
faith
vnto
a
theefe
robbing
God
of
his
honour
.
Where
as
the
Papistes
theym selues
do
take
this
place
for
the
societie
of
those
which
professe
one
fayth
,
and
do
expounde
the
Eagles
altegorically
for
those
which
are
of
sharpe
wyt
and
occulate
,
it
is
to
folyshe
:
seing
that
it
is
euidente
,
that
the
pourpose
of
Christ
was
nothing
els
,
than
to
call
vnto
him
,
&
to
retaine
in
him selfe
the
sonnes
of
God
,
wheresoeuer
they
be
dispersed
:
Neyther
is
the
body
putt
here
simply
,
but
the
carcas
.
And
Chryste
attributeth
nothinge
to
the
Egles
,
sauyng
that
which
might
agre
with
our
crowes
,
or
rauens
,
accordyng
to
the
nature
of
the
region
,
in
the
which
we
inhabite
.
Moreouer
theyr
reason
is
nothing
sure
or
effectual
,
which
vpon
this
place
say
,
that
the
deathe
of
Christe
was
so
effectuall
,
that
it
allured
the
electe
and
chosen
of
God.
For
it
was
rather
the
pourpose
of
Christ
to
bringe
an
argument
of
the
lesse
to
the
more
,
as
thus
:
If
there
be
such
wit
in
birdes
,
that
many
of
them
wil
com
from
far
to
one
carcas
,
it
is
a
great
shame
to
the
faithfull
,
not
to
be
gathered
to
the
author
of
lyfe
,
by
whom
onely
they
are
truely
fed
.
29
Immediatly
after
the
trybulations
of
those
dayes
,
shall
the
sonne
be
darkened
:
and
the
moone
shall
not
geeue
her
lyghte
,
and
the
starres
shall
fall
from
heauen
,
and
the
powers
of
heauen
shall
be
moued
.
Immediately
after
the
trybulations
.
M.
Nowe
Christe
maketh
answere
to
his
disciples
,
as
concerning
his
comming
&
the
ende
of
the
worlde
:
C.
and
promiseth
▪
that
after
they
haue
bene
vexed
&
troubled
with
so
many
euylles
,
the
redemption
,
in
his
tyme
,
shall
come
.
For
by
his
aunswere
he
wente
chiefely
aboute
to
stabishe
his
disciples
in
a
good
hope
,
least
they
sholde
faynte
for
the
confused
motions
.
Therefore
he
dothe
not
simply
speake
of
his
comming
,
but
vsurpeth
propheticall
maners
of
speache
,
to
the
whiche
,
the
more
that
euery
one
was
bente
&
geuen
,
the
more
sharpe
battaile
of
temptations
of
the
contrary
euente
and
successe
,
it
was
necessary
he
shoulde
haue
.
For
what
coulde
be
more
absurde
,
than
to
beholde
the
kingdome
of
Chryste
to
be
not
onely
contemtible
and
base
,
but
also
oppressed
with
the
crosse
,
couered
with
many
reproches
,
and
ouerwhelmed
with
all
kynde
of
affliction
,
of
the
whiche
kingedome
the
prophetes
preched
so
magnificently
?
Could
not
that
maiestie
be
required
,
which
mighte
bringe
darckenesse
to
the
Sonne
,
to
the
Moone
,
and
to
the
starres
,
which
might
stryke
the
whole
foundation
of
the
earth
,
and
chaunge
the
common
order
of
nature
?
These
temptations
our
sauiour
christ
now
seketh
to
preuent
,
pronouncing
that
allthoughe
these
prophesies
be
not
by
and
by
fulfylled
,
yet
notwithstandinge
that
they
shall
be
approued
to
be
trewe
by
the
euente
and
ende
it selfe
.
The
sence
and
meanynge
therefore
of
this
place
is
,
that
those
thynges
whiche
were
foreshewed
in
tyme
paste
,
as
concernynge
the
miraculouse
and
wonderfull
stryking
,
as
well
of
the
Heauen
as
of
earthe
,
oughte
not
to
be
restrayned
to
the
begynnynge
of
the
redemption
:
because
the
prophetes
comprehended
the
whole
race
and
course
vntyll
suche
tyme
as
theye
came
to
the
marcke
.
M.
Moreouer
the
Lorde
wold
haue
his
discyples
prepared
at
all
times
,
to
departe
hence
,
and
therefore
he
would
not
shewe
the
tyme
of
his
comming
,
and
yet
notwithstandinge
would
haue
them
loke
for
hym
euery
houre
.
And
therefore
he
woulde
haue
it
preached
,
as
well
by
his
owne
sermones
,
as
by
those
that
the
Apostelles
made
,
that
this
daye
was
not
farre
of
.
1.
Petr.
4.
So
the
Apostell
Peter
sayde
,
The
ende
of
all
thinges
is
at
hande
.
And
saincte
Paule
saithe
.
1
Cor.
10.
We
are
they
,
vpon
whom
the
endes
of
the
worlde
are
come
.
And
therefore
our
sauiour
Christe
saith
in
this
place
,
immediately
after
the
trybulations
of
those
dayes
.
But
neuerthelesse
,
he
mente
not
by
this
to
declare
any
certayne
tyme
of
his
comminge
.
From
the
whiche
opinion
saincte
Paule
dehorteth
the
Thessalonians
with
great
dyligence
,
The
ende
of
the
worlde
.
wrytynge
vnto
theym
after
this
manner
.
I
beseche
you
brethern
that
ye
be
not
sodaynely
moued
from
your
mind
nor
be
troubled
,
neyther
be
spryte
,
neither
by
woordes
,
nor
yet
by
letter
,
which
shold
seme
to
come
from
vs
,
2.
Thes
2.
as
thoughe
the
day
of
Christ
were
at
hande
.
Lett
no
man
deceiue
you
by
any
meanes
,
for
the
lorde
shall
not
come
,
except
there
come
a
departynge
fyrst
.
Wherfore
this
woord
(
immediately
)
which
wee
,
reade
here
,
signifyeth
no
more
than
that
whiche
wée
reade
in
Marke
,
Marke
.
13
where
he
sayth
:
Moreouer
in
those
dayes
&c.
As
if
hee
shoulde
say
,
After
the
trybulation
of
those
daies
,
in
the
whiche
the
whole
worlde
shall
be
ouerthrowne
,
immediately
,
(
howbeit
,
in
an
vncertayne
tyme
,
when
men
thynke
leaste
of
it
)
shall
the
ende
of
the
worlde
come
,
with
the
full
reuealynge
of
mye
glory
,
and
the
perfecte
redemption
of
my
electe
and
chosen
,
M.
to
the
great
horroure
and
feare
of
those
men
which
haue
not
beleeued
in
mee
.
I
say
that
the
ende
of
the
worlde
shall
come
then
immedyately
,
because
afterwarde
there
shall
no
greate
thynge
be
shewed
:
I
wyll
take
no
suche
open
and
manyfest
vengeaunce
on
the
impietie
of
mortall
men
,
vntyll
that
daye
come
,
in
the
whiche
I
wyl
retourne
to
iudge
all
fleshe
,
the
which
day
with
the
Lorde
is
not
farre
,
1.
Pe●…
for
one
daye
with
hym
,
is
as
a
thousande
yere
,
and
a
thousande
yere
as
one
daye
.
Shall
the
sunne
be
darckened
.
M.
These
are
those
signes
in
the
Sonne
,
Moone
,
Luke
●…
and
starres
,
whereof
Luke
maketh
mention
.
B.
The
whiche
woordes
of
the
Euangelist
Luke
are
not
so
to
be
taken
,
as
thoughe
those
signes
must
go
before
the
daye
of
the
Lorde
:
but
signes
are
taken
here
for
myracles
,
and
thinges
not
commonly
sene
,
whiche
shall
not
so
much
betoken
the
very
daye
of
the
lorde
,
as
they
shall
bringe
the
present
wrath
of
GOD
vpon
the
wycked
.
As
concernynge
the
darkenynge
of
the
sonne
,
and
the
reste
,
there
are
dyuerse
opynions
of
interpreters
,
yea
,
of
the
auncienter
sorte
,
but
it
seemethe
that
the
symplicitie
and
playnnesse
of
Christe
his
wordes
oughte
to
be
retayned
and
kept
.
He
saith
that
the
son
shal
be
darkened
,
that
the
mone
shal
loose
her
light
,
and
that
the
starres
shall
fall
from
heuen
,
and
so
forth
:
We
must
now
beleeue
that
it
shall
so
come
to
passe
.
But
how
the
sonne
shal
be
darkned
,
we
know
not
at
this
day
,
neither
can
we
coniecture
but
the
euent
of
the
same
wyll
declare
.
And
the
starres
shall
fall
from
heauen
He
meaneth
not
that
the
starres
shal
fall
in
dede
,
but
that
men
shall
thyncke
them
to
fall
.
And
therfore
Luke
onelye
sheweth
that
there
shal
be
signes
,
in
the
sonne
,
mone
,
and
starres
.
The
meanynge
therefore
of
his
wordes
is
,
that
the
strikinge
,
and
shaking
of
the
foundation
of
the
heauen
shall
be
so
greate
,
that
the
very
starres
.
shal
be
thought
to
fall
.
The
Euangeliste
Luke
speaketh
moreouer
as
concerning
the
terryble
motion
of
the
sea
,
that
men
shall
fainte
throughe
very
feare
and
sorrowe
.
But
the
whole
somme
is
,
that
all
creatures
bothe
aboue
and
beneathe
,
shall
be
as
it
were
cryers
in
sityng
of
men
to
the
horryble
tribunall
seate
of
iudgemente
,
the
whiche
wickedly
they
shall
more
and
more
contemne
euen
vntyll
the
last
day
.
M.
It
is
also
sure
and
certayne
,
that
this
seruytude
and
bondage
of
creatures
shall
feasse
,
by
the
whiche
they
are
subiecte
to
vanytie
,
and
that
in
the
tyme
of
delyueraunce
,
and
glory
of
the
sonnes
of
God
,
they
shall
be
changed
into
an
other
state
and
condition
.
●…
8.
●…
.
102.
●…
1.
●…3
.
As
concerninge
the
whiche
matter
,
reade
all
these
places
coted
in
the
margente
.
And
althoughe
the
electe
beinge
chaunged
to
immortallitie
,
all
other
thinges
also
shall
be
changed
in
dede
,
and
there
shall
be
newe
heauen
,
and
a
newe
earthe
,
yet
notwithstanding
the
manner
of
the
Scripture
is
to
signifie
by
the
darkening
of
the
sonne
,
moone
,
and
starres
,
and
suche
lyke
,
whiche
are
here
spoken
of
,
the
greate
temptestes
of
Goddes
vengeaunce
.
●…
.
13.24
.
Hier.
15
●…
.
32.
●…
2.3
.
●…
8.
●…
,
3.
After
this
manner
we
reade
that
the
vengeance
of
god
was
preached
one
while
to
the
Iewes
,
and
another
while
to
other
nations
,
as
may
appere
by
these
places
noted
in
the
margent
.
For
the
worlde
being
brought
into
great
distresse
,
it
semeth
to
be
troubled
,
the
son
darkened
,
the
moone
torned
into
bloud
,
the
starres
to
retracte
theyr
lyghte
,
the
sea
to
rage
and
swell
,
and
all
thynges
to
threaten
destruction
,
not
that
it
shall
so
come
to
passe
in
very
deede
,
but
because
men
shall
be
dryuen
to
suche
strayghtes
as
thoughe
they
happened
in
deede
.
And
therefore
,
seinge
those
more
notable
plagues
and
greater
vengeances
of
God
(
as
were
those
that
were
taken
of
the
Babilonians
,
of
the
men
of
Tyre
,
of
the
Aegyptians
,
of
the
Iewes
,
and
suche
others
)
were
certayne
exaumples
(
as
it
were
)
&
profes
of
the
iudgement
to
com
,
it
is
no
meruayle
trewly
,
if
those
thynges
are
vnderstoode
by
them
,
which
shal
come
all
together
after
theyr
manner
at
the
later
daye
of
iudgemente
:
the
whiche
althoughe
it
be
vnknowen
vnto
vs
,
yet
notwithstandinge
it
is
beste
knowne
to
God
hym selfe
.
C.
And
Chryste
here
meaneth
that
the
heauen
shal
not
be
darkened
at
the
first
,
but
after
that
the
church
hath
suffered
affliction
,
not
because
by
the
laste
commminge
of
Christe
at
the
length
,
the
glory
and
maiestie
of
his
kingedome
shall
appere
:
but
because
vntyl
that
time
the
fulfyllynge
of
those
thinges
is
differred
,
whiche
were
begon
after
his
resurrection
,
and
of
the
whiche
,
God
onelye
gaue
some
taste
to
his
Disciples
,
that
he
might
leade
them
farther
by
the
waye
of
hope
and
pacience
.
After
this
manner
Christ
suspendeth
the
mindes
of
the
faithfull
,
vntyl
the
laste
daye
,
lest
they
shold
thyncke
that
to
be
voyde
and
of
none
effecte
,
whiche
the
prophetes
foreshewed
,
as
concernynge
the
restorynge
,
and
reparation
to
come
:
because
it
lyeth
hydde
vnder
the
darke
miste
of
affliction
a
long
tyme
.
But
cerrayne
interpretoures
do
mysunderstande
the
afflyction
of
those
daies
,
in
applying
it
to
the
destruction
of
Hierusalem
:
when
as
it
rather
belongeth
to
all
the
wicked
.
Furthermore
,
by
this
argumente
he
doth
annimate
his
Disciples
to
sufferaunce
,
bycause
afflictions
shall
haue
a
ioyful
and
happy
ende
:
as
it
hee
hadde
sayde
:
So
longe
as
the
Church
shall
wander
in
the
world
,
there
shall
be
a
darcke
and
obscure
time
:
but
so
soone
as
the
miseries
haue
an
ende
,
the
day
shall
come
,
in
the
whiche
may
maiestie
shall
appere
.
And
the
powers
of
heauen
.
B.
Accordinge
to
the
maner
of
the
scripture
he
so
called
all
the
host
of
heauen
,
all
the
planettes
and
elementes
,
of
the
whiche
,
the
heauens
consist
.
Or
elles
,
he
called
the
heauens
them selues
,
the
powers
of
heauen
,
euen
as
though
they
were
strong
and
of
greate
force
:
to
the
which
exposition
the
Greeke
worde
agreeth
,
(
becaue
it
signifieth
to
moue
,
to
shaake
,
or
by
stryking
to
be
in
daunger
)
and
not
vnto
angelles
:
whome
,
many
say
,
are
ment
,
by
the
powers
of
heauen
.
30
And
then
shall
appere
the
token
of
the
sonne
of
man
in
heauen
.
And
then
shall
all
the
kinredes
of
the
earthe
mourne
,
and
they
shall
see
the
sonne
of
man
comminge
in
the
cloudes
of
heauen
,
with
powre
and
great
glory
.
And
then
shall
appere
the
token
.
C.
Our
sauyour
Christe
by
this
sentence
dothe
put
a
difference
betwene
the
present
state
of
his
kingdome
and
his
glory
to
come
.
For
it
is
a
kinde
of
granting
,
that
in
the
darke
myst
of
afflictions
,
the
maiestie
of
Christ
shall
not
be
seene
,
neither
shall
men
féele
the
redemption
which
he
hath
broughte
.
For
truely
the
confused
mixture
of
thinges
,
which
we
now
see
,
doth
bothe
darken
our
mindes
,
&
also
ouerwhelme
the
grace
of
Christ
,
&
doth
make
it
as
it
were
vanishe
out
of
our
syght
:
at
the
leaste
,
that
the
saluation
gotten
by
him
,
might
not
be
apprehended
by
the
reason
of
the
fleshe
.
Therefore
he
pronounceth
that
hee
wyll
at
his
last
commynge
,
arise
and
openlye
shewe
forthe
him selfe
,
that
he
being
endewed
with
heauenly
power
,
may
,
as
it
were
with
a
signe
set
vpp
a
lofte
:
make
all
the
whole
worlde
to
beholde
him
,
Bu.
For
he
dothe
allude
to
the
manner
of
the
kinges
and
prynces
of
this
worlde
,
whiche
goinge
to
the
warre
or
battayle
,
do
fyrst
display
their
banner
,
to
the
whiche
the
souldiours
hauinge
regarde
,
are
gathered
together
.
M.
Some
wil
haue
this
signe
to
be
the
very
body
of
Christe
,
hauinge
the
testimonies
of
his
passion
,
the
woundes
of
his
feete
,
handes
,
&
syde
:
Othersome
vnderstande
by
it
,
the
sygne
of
the
crosse
:
but
their
exposition
is
more
symple
&
proper
,
whiche
take
this
worde
sygne
for
a
sygnification
.
As
if
he
should
saye
:
By
these
sygnes
the
faythful
shal
be
admonyshed
,
to
looke
for
the
sonne
of
God
from
heauen
.
And
then
shall
all
the
kinredes
of
the
earthe
more
.
C.
Because
Christ
sawe
that
the
greatteste
parte
of
men
shoulde
contemne
and
despise
his
doctrine
,
and
be
ennemies
vnto
his
kyngedome
,
he
doth
also
denounce
vnto
all
people
mourninge
and
lamentation
:
because
it
is
meete
that
he
keepe
vnder
the
rebelliouse
and
obstinate
,
and
destroye
with
his
presence
those
whiche
haue
despised
his
rule
,
beinge
absent
.
But
hee
speaketh
this
,
partely
,
that
hee
brynginge
terrour
to
the
myndes
of
the
proude
,
may
leade
them
to
repentance
.
partely
also
that
hee
myghte
confirme
that
myndes
of
his
Disciples
,
in
so
great
contumacie
of
the
worlde
.
For
the
securitie
and
carelesnesse
of
the
wycked
,
is
no
lyght
occasyon
of
offence
because
they
seme
to
mock
God
without
ponishment
:
agayne
,
there
is
nothinge
more
easye
to
be
done
,
than
for
vs
to
be
taken
with
the
intysynge
snares
of
theyr
prosperitie
,
and
so
to
dishonour
God
.
Therfore
leste
that
they
faythefull
shoulde
enuye
theyr
dronken
ioye
,
Chryst
pronounceth
that
the
same
shall
be
conuerted
at
the
length
into
mournynge
and
gnashing
of
tethe
.
B.
By
the
kynredes
of
the
earthe
,
hee
vnderstandeth
earthely
and
carnall
men
,
hauynge
gotten
no
ryght
or
parte
of
the
supernall
and
heauenly
Cittie
,
these
,
beinge
ignoraunte
of
Chryste
the
Sauyoure
,
shall
weepe
when
the
signe
of
the
sonne
of
manne
apperethe
in
the
clowden
,
and
goynge
before
his
gloryouse
commynge
,
felyng
in
them selues
,
that
intollerable
iudgement
tarieth
for
them
:
This
woorde
(
then
)
hath
a
greate
Emphasis
or
force
with
it
:
as
it
hee
shoulde
saye
.
The
whiche
do
nowe
reiecte
the
grace
of
Goddes
kyngedome
offered
vnto
theym
,
and
do
contempne
and
persecute
his
mynisters
,
shall
see
in
tyme
to
come
what
they
haue
despysed
,
and
shall
mourne
.
C.
And
hee
alludeth
to
the
place
of
the
Prophete
,
where
GOD
teachinge
that
a
notable
proofe
of
his
iudgemente
is
at
hande
,
saith
,
that
there
shall
be
mournynge
amonge
all
kynredes
,
Zac●…
lyke
as
men
mourne
for
theyr
onely
begotten
sonne
:
yea
and
be
sorye
,
as
men
are
sorye
for
the
buryall
of
their
fyrste
chylde
.
Wherefore
there
is
no
cause
why
any
man
shoulde
looke
for
the
conuersion
of
the
worlde
,
because
to
late
and
without
profyte
at
the
lengthe
they
shall
feele
,
whom
they
haue
crucifyed
.
And
they
shall
see
the
sonne
of
man
.
This
is
an
explycation
of
that
signe
,
because
they
shall
see
the
sonne
of
man
commyng
on
the
clowdes
,
whiche
was
then
in
earthe
vnder
the
fourme
of
a
vyle
seruaunte
.
And
after
this
maner
,
hee
declareth
that
the
glorye
of
his
kyngedome
shall
not
be
earthely
but
heauenly
,
as
the
Disciple
:
falsely
immagyned
.
M.
And
there
is
an
emphasis
or
force
in
this
,
that
hee
saythe
not
,
and
they
shall
come
,
but
,
they
shall
see
.
As
if
hee
shoulde
saye
:
Hym
whome
they
contemne
and
persecute
,
shall
they
see
comyng
with
greate
terroure
and
feare
to
iudgemente
with
power
and
greate
glory
.
After
this
manner
,
Math●…
hee
beinge
broughte
before
the
presence
of
the
hyghe
priestes
,
sayde
,
Hereafter
shall
ye
see
the
sonne
of
man
syttynge
on
the
ryghte
hande
of
power
,
and
commynge
in
the
clowdes
of
the
skye
.
And
in
the
nynteth
of
Iohn
it
is
sayde
,
Io●…
they
shal
see
hym
whom
they
pearced
They
shall
see
I
saye
the
sonne
of
manne
.
For
when
hee
assended
into
Heauen
,
hee
dydde
leaue
his
humayne
nature
,
but
dyd
clarifie
the
same
.
He
meaneth
therefore
that
hee
wyll
descende
in
the
same
forme
and
subtance
,
in
the
whiche
he
assended
into
heauen
.
Comminge
in
the
cloudes
of
heauen
.
M.
Hee
assended
in
the
cloudes
.
For
it
is
said
.
And
the
cloudes
toke
him
awaye
from
theyr
sighte
.
●…
.
1.
And
as
he
assended
,
so
shal
he
dessende
againe
.
So
shall
he
come
(
said
the
angelles
)
as
ye
se
him
go
into
heauen
.
●…hes
.
4.
S.
Paule
also
saith
.
And
we
shall
be
taken
vp
in
the
clowdes
,
to
mete
Chryste
in
the
aire
.
So
often
therfore
as
we
see
the
clowdes
,
let
vs
be
admonished
of
these
thinges
.
For
they
are
and
shal
be
the
mynisters
of
Christ
and
oures
also
.
Let
vs
thincke
that
they
shall
be
our
charriote
,
by
the
whiche
we
shal
be
caried
vp
to
the
heauenly
glory
.
We
are
also
admonished
by
this
place
,
not
to
differ
oure
repentance
and
amendment
of
life
to
that
time
,
in
the
whiche
there
is
no
leysure
to
repente
or
conuerte
.
To
late
repentaunce
is
vaine
,
which
to
no
pourpose
afflicteth
the
wicked
,
at
the
comming
of
the
iudge
,
&
maketh
the
vnbeleuinge
Iewes
,
the
Gentiles
,
and
euill
christians
to
mourne
.
31
And
he
shall
sende
his
angelles
,
with
the
greate
voyce
of
a
troumpet
,
and
they
shall
gather
together
his
chosen
from
the
foure
windes
:
euen
from
the
higheste
partes
of
heauen
,
vnto
the
endes
therof
.
And
he
shall
sende
his
angelles
with
the
great
voyce
.
●…
trumpte
●…
electe
.
Bu.
Or
with
the
trompet
of
a
gret
voice
for
the
greeke
texte
may
diuersely
be
taken
.
But
the
well
soundynge
and
shryll
trompet
,
〈◊〉
10
,
by
the
whiche
the
electe
shall
be
called
from
all
places
,
is
that
most
effectuall
calling
,
as
well
of
the
deade
,
as
of
the
liuing
,
to
the
trybunall
seate
of
Christe
,
whiche
shall
be
done
by
the
mynistery
of
angels
And
it
semeth
to
be
alluded
to
the
maner
of
the
Israelites
,
who
were
wont
to
be
gathered
together
with
the
sounde
of
a
trompet
,
〈◊〉
19.
by
the
Leuites
.
Moreouer
the
sound
of
the
trompet
was
heard
,
when
the
law
was
geuen
to
Israel
,
in
the
whiche
there
was
a
certaine
shewe
made
,
of
this
last
gathering
together
of
the
people
of
God.
●…es
.
4.
●…
,
15.
The
Apostell
Paule
ioyneth
the
shoute
,
&
voyce
of
the
Archangell
,
with
the
trompe
of
God
,
saying
.
For
the
lorde
hym selfe
shall
dessende
from
heauen
,
with
a
shoute
and
the
voice
of
the
Archeangel
and
trompe
of
God
.
And
the
same
Paule
calleth
it
the
last
trompe
,
in
another
place
.
And
they
shall
gather
together
his
chosen
.
M.
For
consolations
sake
,
he
sheweth
what
shal
happen
to
the
electe
He
sayth
not
,
They
shall
gather
together
Christians
(
of
the
which
the
greatest
parte
are
reprobates
)
neither
the
iust
or
pure
from
syn
,
which
haue
well
deserued
:
but
the
electe
:
that
he
mighte
commende
the
grace
of
election
,
A.
out
of
the
which
,
as
out
of
a
most
cleere
fountayne
,
all
good
thinges
what
so
euer
,
God
hath
done
,
Hebre.
1.
Angelles
are
the
mynisters
of
God.
or
wil
do
for
his
children
,
doth
flowe
.
C.
And
it
is
to
be
noted
,
that
it
is
sayd
,
tht
the
electe
shall
be
gathered
together
by
his
aungelles
,
therfore
angels
are
the
ministers
of
god
.
From
the
fower
windes
.
That
is
,
from
the
one
ende
of
the
worlde
to
the
other
.
The
Euangeliste
Marke
hath
,
from
the
foure
windes
,
from
the
ende
of
the
earth
,
to
the
vttermoste
parte
of
heauen
.
For
he
meanethe
,
that
the
electe
muste
be
gathered
from
all
places
of
the
earthe
.
Euen
from
the
hyest
partes
of
heauen
.
That
is
euen
to
the
vttermoste
parte
of
heauen
.
For
the
heythe
of
the
heauen
signifyethe
as
muche
as
the
vtmoste
regyon
or
parte
thereof
.
But
Chryste
speaketh
hyperbolically
,
that
he
might
teach
the
elect
,
that
altoughe
they
be
quite
taken
out
of
the
earth
,
and
theyr
ashes
dispersed
through
the
ayre
,
yet
notwithstanding
that
they
shall
be
gathered
together
agayne
,
that
they
maye
growe
and
increase
vnder
his
heade
to
euerlastinge
lyfe
,
and
maye
inioye
the
longe
loked
for
inheritaunce
.
For
he
mente
to
comforte
his
discyples
,
leaste
the
sorrowfull
scatterynge
of
the
Churche
shoulde
discourage
them
.
Wherefore
also
wee
,
so
sone
as
we
discerne
and
perceyue
the
Churche
to
be
racked
and
deuyded
by
the
subtyll
practyse
of
Sathan
,
or
to
be
torne
by
the
crueltie
of
the
wycked
,
eyther
to
be
troubled
by
wicked
oppinions
,
or
elles
to
be
vncertaynely
led
awaye
,
lette
vs
learne
to
haue
respecte
to
this
collection
.
But
trewly
if
the
matter
seme
vnto
vs
harde
to
be
beleeued
,
lette
the
Angellical
power
come
into
oure
myndes
,
the
whiche
Christe
therefore
setteth
before
vs
,
that
he
mighte
put
vs
in
minde
of
more
than
that
whiche
man
is
able
to
do
.
For
allthoughe
the
Churche
being
nowe
weryed
and
molested
by
the
mallice
of
man
,
wandereth
vnstable
,
chased
into
banyshmente
,
and
beinge
dashed
and
brused
as
it
were
,
by
the
waues
,
and
myserablye
rent
,
hath
nothing
sure
and
certayne
in
this
world
:
yet
notwithstanding
it
must
hope
well
:
because
he
shall
gather
it
,
not
after
the
manner
of
men
,
but
by
his
heauenly
power
,
whiche
shal
be
of
greatter
force
than
all
lettes
.
32
Learne
a
similitude
of
the
figge
tree
:
when
his
braunches
is
yet
tender
,
and
the
leaues
spronge
,
ye
knowe
that
sommer
is
nye
.
Learne
a
symilitude
of
the
fygge
tree
.
A.
The
Euangelist
Luke
,
And
he
spake
vnto
them
a
parable
:
Beholde
the
fygge
tree
,
and
all
the
trees
,
when
they
shote
forth
their
buddes
,
ye
see
and
knowe
of
your selues
that
sommer
is
then
nie
at
hande
:
euen
so
ye
.
&c.
C.
By
the
whiche
woordes
Chryste
dothe
not
onely
meane
,
that
the
perturbation
and
trouble
before
mentyoned
,
is
as
certayne
a
signe
of
his
commynge
,
as
the
grenenesse
and
buddynge
of
the
tree
,
is
a
sure
token
that
sommer
is
at
hande
:
but
doth
also
note
a
further
matter
.
For
as
the
tree
,
beinge
stayed
and
bounde
a
longe
whyle
,
by
the
harde
and
byndinge
rigour
of
the
frost
,
beginneth
neuerthelesse
in
his
tyme
to
budde
,
and
brynge
forthe
fruite
:
euen
soo
his
Church
,
although
it
be
bonde
and
staied
for
a
season
,
by
the
sharpe
and
cruell
stormes
of
persecution
,
yet
notwithstandynge
in
dewe
tyme
it
shall
bring
forthe
his
fruite
to
the
glory
of
God
.
For
as
the
internall
sappe
and
moysture
,
whiche
is
in
euery
parte
of
the
floryshinge
tree
,
by
his
force
doth
mollifie
,
renouate
,
restore
and
reuiue
,
that
whiche
was
before
dead
and
decayed
:
euen
so
the
Lorde
by
the
internall
and
secrete
woorkynge
of
his
holy
spirite
,
maketh
the
corruption
of
man
to
beare
and
brynge
forthe
that
fruite
,
whiche
he
coulde
not
elles
beare
.
Wherfore
,
the
somme
of
Christes
wordes
is
,
that
we
shoulde
not
be
dismayed
at
the
weake
estate
and
externall
shewe
of
the
Churche
,
but
rather
that
we
shold
hope
for
the
glorye
whiche
the
Lorde
by
the
crosse
and
trybulation
hath
prepared
.
For
that
whiche
Paule
affirmeth
of
euery
partycular
member
:
2.
Cor
▪
●…
must
be
fulfylled
in
the
whole
body
:
for
thoughe
our
outwarde
man
perishe
,
yet
is
the
inwarde
man
renewed
day
by
day
,
&c.
33
Euen
so
ye
,
when
ye
se
these
thynges
come
to
passe
,
vnderstande
that
he
is
nye
,
euen
at
the
doores
.
Euen
so
ye
,
when
ye
see
these
thinges
.
Bu.
As
sommer
is
not
come
by
and
by
so
sone
as
we
see
the
buddes
of
the
fygge
tree
,
but
fyrst
the
bud
cometh
,
then
the
blossome
,
then
the
leafe
,
then
the
figge
,
and
last
of
all
the
rypenesse
of
the
same
,
euen
so
wée
muste
vnderstande
,
that
all
those
thynges
whereof
Christe
hathe
spoken
,
shall
not
come
at
the
fyrste
,
but
by
degrees
,
&
in
order
,
that
when
we
se
the
beginning
we
doubte
not
but
that
the
middest
wyll
come
shortely
after
,
and
when
the
midst
is
come
,
that
we
thyncke
it
not
long
vntyll
the
ende
by
fynished
.
Euenso
when
the
disciples
of
Christ
,
sawe
that
manye
at
the
fyrst
exalted
them selues
for
Christes
,
&
seduced
many
,
they
knew
streight
way
,
that
warres
and
rumors
of
warres
wold
followe
,
yet
notwithstandyng
that
Hierusalem
shoulde
not
be
destroyed
immediately
,
but
that
they
shoulde
fyrste
suffer
many
persecutions
,
and
the
Gospell
be
preached
euery
where
.
And
then
they
looked
for
the
desolation
of
the
holy
citie
,
and
after
that
,
that
many
false
prophetes
,
and
false
Christes
shoulde
preuaile
,
and
so
orderly
they
knewe
that
the
ende
of
the
worlde
should
come
.
In
like
manner
,
when
we
knowe
that
manye
of
those
thinges
whereof
the
lorde
hath
spoken
here
,
come
to
passe
,
we
ought
to
acknowledge
that
the
kyngedome
of
God
.
and
the
day
of
the
lord
is
euen
at
the
dozes
,
and
therefore
to
be
loked
for
,
by
framing
oure selues
with
diligence
to
godlynesse
and
vertue
.
For
if
wee
followe
the
estymation
of
God
,
(
as
in
these
thynges
wée
muste
)
a
thousande
yeres
with
vs
,
Psalm
●…
2.
Pet
●…
are
before
hym
,
as
one
daye
,
yea
as
a
watche
in
the
nyghte
.
Vnderstande
that
he
is
nye
,
euen
at
the
doores
.
C.
That
which
Mathewe
here
speaketh
obscurely
,
the
Euangeliste
Luke
more
plainlye
expoundeth
sayinge
,
that
the
kingdome
of
god
is
nie
euen
at
the
dores
And
this
place
the
kingdome
of
God
(
as
often
times
in
other
places
)
is
so
called
,
not
of
his
beginning
,
but
of
his
perfection
:
and
that
accordinge
to
their
vnderstandinge
whome
Christe
taughte
.
For
they
did
not
apprehende
the
kyngdome
of
God
in
the
Gospel
,
in
the
peace
&
ioye
of
faith
,
in
spirituall
righteousnes
:
but
they
sought
for
that
blessed
reste
and
glorye
,
which
is
hyd
vnder
hope
vntill
the
laste
daye
.
〈◊〉
5.
Bu.
It
is
sayd
to
be
at
the
dores
by
an
allegory
,
because
it
is
at
hand
.
A.
So
S.
Iames
saith
.
Beholde
the
Iudge
standeth
before
the
gate
.
34.
Verely
I
saye
vnto
you
this
generation
shall
not
passe
tyll
all
these
thinges
be
done
.
Verely
I
say
vnto
you
Bu.
Leaste
any
man
shoulde
doubte
in
anye
pointe
of
these
thinges
,
or
esteme
them
as
vaine
threateninges
,
and
therefore
to
be
despysed
,
he
dothe
confirme
that
whiche
went
before
as
concerning
the
calamities
to
come
like
a
Prophete
,
with
an
oathe
sayinge
:
Verely
I
saye
vnto
you
,
This
generation
shall
not
passe
.
C.
Although
oure
Sauioure
Christe
vseth
a
vniuersall
note
yet
notwithstandinge
he
dothe
not
speake
generally
of
all
the
miseries
of
the
Churche
:
but
doth
simplely
teache
that
before
one
age
or
generation
be
●…oon
out
,
whatsoeuer
he
had
spoken
as
concerning
the
destruciton
of
the
temple
,
should
be
proued
by
the
euente
and
successe
.
For
within
fyfty
yeares
after
,
the
Citty
was
beseged
the
temple
destroyed
,
the
whole
contrye
wasted
and
spoyled
,
the
worlde
shewed
it selfe
obstinate
against
God
:
cruel
madnes
also
waxed
whote
to
take
awaye
the
doctrine
of
saluation
,
there
arose
false
teachers
whiche
peruerted
the
syncere
Gospell
with
their
lyes
:
Religion
by
wonderfull
meanes
shaken
:
all
the
company
of
the
godly
was
miserablely
vexed
and
molested
.
And
althoughe
a
longe
time
after
the
same
mischiefes
continued
in
like
order
continuallye
,
yet
notwithstanding
it
was
truely
saide
of
Christe
,
that
before
one
generation
was
ended
,
the
faithful
should
perceiue
in
very
dede
,
and
by
plaine
experience
,
how
truely
he
had
prophesyed
of
these
thinges
:
for
the
Apostels
suffered
the
like
,
that
the
blessed
martyrs
and
saints
suffer
at
this
day
.
For
it
was
not
the
purpose
of
Christe
to
promise
to
his
Disciples
the
ende
of
calamitys
to
be
within
a
shorte
time
,
because
if
he
had
so
done
,
he
shoulde
haue
beene
contrary
to
himselfe
,
for
that
he
had
told
them
before
that
the
end
was
not
yet
come
But
he
rather
sekinge
to
confirme
them
in
sufferance
and
pacience
,
plainely
telleth
them
that
it
pertayneth
to
the
generation
of
their
time
.
The
sence
and
meaning
therefore
of
the
place
is
this
,
as
if
he
should
haue
saide
:
This
prophesy
is
not
of
those
euels
whiche
are
a
farre
of
,
the
which
the
posterity
shall
sée
that
commeth
long
after
,
but
it
is
of
those
plages
which
are
now
at
hande
,
and
that
in
one
heape
,
in
so
much
that
this
age
shal
wante
no
parte
thereof
.
Therfore
the
Lorde
heapinge
all
kinde
of
plages
vppon
one
age
,
did
not
exempte
their
posterity
from
the
same
:
but
onelye
commaundeth
his
Disciples
to
be
prepared
constantlye
to
suffer
all
thinges
.
35
Heauen
and
earthe
shal
passe
but
my
wordes
shall
not
passe
.
Heauen
and
earth
shall
passe
.
A.
This
sentence
is
diuersly
expounded
.
B.
Some
will
haue
it
an
Hebrewe
comparison
,
Rom
●…
.
2
Pet.
3.
as
if
a
man
should
saye
,
heauen
and
earthe
shall
sooner
perishe
than
my
woordes
.
M.
Other
some
referre
the
passing
away
of
heauen
and
earth
,
to
the
last
daye
,
in
the
whiche
,
their
transitory
state
shal
be
abolished
.
A.
Of
the
whiche
the
Apostel
Paule
writteth
in
many
places
.
C.
But
because
ther
is
no
doubt
but
that
Christ
wente
aboute
all
that
he
coulde
,
to
lyfte
vp
the
mindes
of
his
Disciples
,
that
they
mighte
haue
no
regarde
to
the
worlde
,
he
semeth
rather
to
note
the
dayly
inclinations
,
whiche
are
sene
in
the
worlde
:
as
if
he
shoulde
forbid
vs
to
iudge
of
his
sainges
according
to
the
instable
varietye
of
the
worlde
.
For
wee
know
,
when
matters
are
tossed
in
the
worlde
,
howe
easy
a
matter
it
is
for
our
mindes
therwith
to
be
drawne
awaye
.
Therfore
Christ
forbiddeth
his
Disciples
to
haue
regarde
vnto
the
world
:
but
rather
to
beleeue
that
those
thinges
whiche
he
had
foreshewed
shoulde
come
to
passe
by
the
diuine
prouidence
of
GOD
.
We
haue
also
oute
of
this
place
a
profitable
doctrine
,
namely
,
that
our
saluation
(
because
it
is
grounded
vppon
the
promises
of
God
)
is
not
caryed
,
by
the
instable
motions
of
the
worlde
,
but
standeth
faste
,
if
so
be
that
oure
fayth
do
reache
aboue
heauen
and
earth
,
Christes
wordes
are
infallible
.
euen
vnto
Christe
.
M.
This
place
truelye
is
verye
necessary
,
to
proue
the
certeinty
of
the
wordes
of
Christe
,
to
the
ende
wee
mighte
doubte
of
no
parte
of
them
:
A.
as
certeyne
prophane
Epicures
do
,
2.
Pet.
3.
who
deride
and
make
a
ieste
at
all
those
thynges
,
whiche
the
capacity
of
man
is
not
able
to
comprehende
,
of
whome
Peter
writteth
plentifullye
in
the
thyrde
chapter
of
his
seconde
epistell
.
Matth.
5.
But
my
wordes
shall
not
passe
.
Bu.
What
these
wordes
signify
the
Lorde
hymselfe
in
an
other
place
declareth
,
saying
:
One
Iot
,
or
one
tytill
of
the
lawe
shall
not
faile
,
vntill
all
thynges
be
fulfilled
.
So
that
his
woordes
are
in
effecte
,
as
if
he
shoulde
haue
saide
:
Nothynge
of
that
whiche
I
haue
spoken
shall
passe
,
till
it
be
fulfilled
.
36.
But
of
that
day
and
hower
,
knoweth
no
man
,
no
,
not
the
Angels
of
heauen
,
sauinge
my
father
onely
.
But
of
that
daye
and
time
.
C.
By
this
sentence
our
Sauiour
Christ
went
aboute
to
holde
the
mindes
of
the
faythefull
in
suspence
,
least
they
shoulde
by
false
Imagination
appointe
any
certaine
time
of
the
laste
redemption
.
Curiouse
searching
of
godes
secretes
is
forbidden
.
For
it
commeth
to
passe
by
the
greate
curiosity
of
men
,
that
they
neglecte
those
thinges
whiche
are
necessarye
to
be
knowne
,
and
do
curiously
desyer
to
knowe
those
thinges
,
whiche
God
hath
not
voutchsafed
to
reueale
vnto
them
.
With
this
disease
of
curiosity
the
Apostels
were
infected
as
we
may
reade
in
the
first
chapter
of
the
Actes
,
where
theire
curiouse
question
was
thus
answere
by
the
Lordes
owne
mouth
:
Act.
1.
It
is
not
for
you
to
knowe
the
tymes
and
seasons
whiche
the
father
hat
set
in
his
owne
power
.
To
the
ende
therefore
he
mighte
bringe
his
Disciples
from
this
curiosity
,
and
myghte
take
awaye
from
them
all
occasion
of
questioninge
and
doubtinge
,
after
he
hadde
spoken
of
his
comminge
,
and
of
those
things
that
should
be
in
the
same
,
he
addeth
straite
waye
,
Of
that
day
and
hower
knoweth
no
man
.
C.
For
he
would
haue
the
daye
of
his
comming
so
hoped
for
and
desyered
,
that
no
manne
for
all
that
,
shoulde
presume
to
enquire
when
he
wyll
come
:
Furthermore
he
woulde
haue
his
Disciples
so
to
go
forwarde
in
the
light
of
faith
,
that
beinge
vncertaine
of
the
times
,
they
may
waite
paciently
for
the
redemption
.
We
must
therefore
be
ware
leaste
wee
searche
farther
for
the
times
and
seasons
,
than
the
Lorde
will
permitte
.
For
the
speciall
pointe
of
our
wysdome
consisteth
in
this
,
if
wee
keepe
oure selues
soberly
within
the
boundes
of
Gods
worde
.
B.
Wherevppon
the
Apostell
Paule
when
he
had
spoken
certaine
thinges
as
concernyng
the
laste
tymes
&
the
comming
of
Christ
for
consolations
sake
,
he
addeth
by
and
by
againste
this
curiosity
,
sayinge
.
As
concerninge
the
tymes
and
seasons
it
is
not
nedefull
that
I
writte
vnto
you
.
1.
The●…
No
not
the
Angels
of
heauen
.
C.
Because
men
shoulde
not
take
it
greuously
,
that
this
daye
was
hydden
from
them
Christ
maketh
the
Angells
partakers
of
the
same
ignorance
.
For
it
were
a
token
of
to
muche
pryde
and
wicked
desyere
,
for
vs
to
couet
more
whiche
crepe
vppon
the
earth
,
than
is
graunted
to
the
heauenly
Angells
.
M.
Let
vs
therefore
wyllinglye
holde
oure selues
contente
to
be
ignora●●●
of
that
,
Ang●…
not
〈◊〉
of
the
whiche
GOD
wyll
haue
vs
ignoraunt
.
Hereby
wee
sée
that
Angels
knowe
not
all
thinges
,
howe
much
so
euer
they
beholde
the
face
of
GOD
.
Wherefore
lette
no
manne
geue
credit
to
the
reuelations
of
Angels
,
contrary
to
those
thynges
whiche
concerne
oure
saluation
,
Angell
no
true●…
contrary
saluati●…
and
are
comprehended
in
holy
Scriptures
.
Therefore
the
Apostell
Paule
sayth
,
Wee
beseche
you
brethren
that
ye
be
not
sodenly
moued
from
your
minde
,
nor
be
troubled
,
neither
by
spirite
,
neyther
by
wordes
,
nor
yet
by
letter
.
The
Euangeliste
S.
Marke
addeth
:
Thes.
2.
neither
the
soon
him selfe
.
C.
Wherefore
,
he
were
to
farre
oute
of
his
wits
,
whiche
woulde
not
willingelye
submit
hymselfe
to
be
ignorant
of
those
thinges
,
when
as
the
Sonne
of
GOD
hymselfe
for
oure
sakes
is
contente
to
be
ignorante
.
But
because
manye
thoughte
that
this
was
a
reproche
vnto
Christe
,
they
wente
about
by
false
interpretation
to
mittigate
the
hardenes
of
this
sentence
.
〈◊〉
heresy
And
to
defend
this
theyr
error
,
peraduenture
the
heresy
of
the
Arrians
,
was
their
refuge
,
whiche
by
this
place
wente
aboute
to
proue
that
Christe
was
not
the
true
and
onelye
GOD
.
Therefore
accordynge
to
theyr
opinion
Christe
knewe
not
the
latter
daye
,
because
he
woulde
not
make
it
knowne
to
others
.
But
seinge
,
it
is
manifeste
,
that
ignorance
is
attributed
to
Christe
as
well
as
to
the
Aungells
,
wee
muste
séeke
a
more
proper
sence
,
the
whiche
before
wee
bringe
foorthe
,
let
vs
brefelye
put
awaye
theire
obiections
,
which
thinke
it
a
reproche
to
the
Sonne
of
GOD
,
to
saye
that
there
remayneth
anye
ignorance
in
hym
.
Firste
of
all
whereas
they
do
obiecte
,
that
there
is
nothynge
vnknowne
to
the
Sonne
of
God
,
wee
may
easelye
aunswere
.
●●stio
For
wee
doe
knowe
that
there
were
twoo
natures
in
Christe
so
ioyned
together
in
one
persone
,
●…swere
.
that
bothe
of
them
retayned
theyr
propertye
:
but
speciallye
the
diuinitye
rested
it selfe
,
and
did
not
shewe
it selfe
foorthe
so
often
as
it
was
mete
for
the
humane
nature
to
worke
that
aparte
whiche
belonged
thereunto
to
the
fulfillynge
of
the
office
of
a
Mediator
.
Wherefore
it
is
no
absurdity
to
saye
that
Christe
whiche
knewe
all
thinges
,
as
he
was
manne
,
to
be
ignorante
of
somewhat
.
For
otherwise
he
coulde
not
bee
lyke
vnto
vs
in
beinge
subiecte
to
sorow
to
anguishe
of
the
minde
,
&
to
other
affections
.
But
where
as
some
obiecte
that
ignorance
dothe
not
agrée
with
Christe
,
because
it
is
the
punishemente
for
sinne
,
it
is
to
absurde
.
Firste
of
all
they
shewe
them selues
very
ignoraunte
in
sayinge
that
ignorance
,
whiche
is
attributed
to
Angells
,
should
come
of
synne
:
but
they
are
no
lesse
blinde
in
the
other
in
that
they
doe
not
acknowledge
that
Christe
hathe
there
fore
taken
vppon
hym
oure
fleshe
,
that
he
might
also
receiue
the
punishementes
that
were
dewe
for
synne
.
And
in
that
Christ
accordinge
to
his
humanity
knewe
not
the
latter
daye
,
that
dothe
no
more
derogate
from
his
deuine
nature
,
than
the
takynge
vppon
hym
oure
fleshe
.
But
there
is
no
doubte
,
but
that
he
hathe
respecte
to
the
office
committed
vnto
hym
of
his
father
,
euen
as
he
did
at
an
other
tyme
when
he
sayde
,
Matth.
2●…
.
that
it
belonged
not
vnto
him
to
set
this
or
that
man
at
his
lefte
or
righte
hande
in
the
kingdome
of
his
father
.
For
he
did
simplelye
detracte
that
power
from
hym selfe
(
as
we
haue
already
declared
vppon
that
place
)
but
he
meaneth
that
he
was
not
sente
of
the
father
with
this
commandement
,
so
longe
as
he
was
conuersante
amonge
mortall
men
.
And
thus
we
now
perceiue
,
that
in
respect
that
he
came
vnto
vs
to
bee
a
Mediator
,
he
receiued
not
that
whiche
was
geuen
vnto
hym
after
his
resurrection
,
Math.
2●…
.
vntill
he
had
fulfilled
his
office
.
For
then
at
the
lengthe
he
affirmed
that
the
power
of
all
thinges
was
geuen
vnto
him
.
Bu.
As
therefore
he
toke
vpon
him
all
the
infirmitis
of
man
,
Hebr.
2.4
.
and
was
like
vnto
men
in
all
thinges
,
sinne
only
excepted
:
so
also
he
toke
vnto
him
the
knowledge
,
the
ignorance
,
the
reason
and
minde
of
man
:
accordinge
to
the
which
he
is
saide
not
to
know
the
latter
daye
.
Luke
●…
.
And
therfore
in
an
other
place
it
is
said
:
Iesus
prospered
in
wysedome
and
age
,
and
in
fauore
with
God
&
men
.
37.
But
as
the
dayes
of
Noe
were
,
so
shall
also
the
commynge
of
the
Sonne
of
man
be
.
But
as
the
dayes
of
Noe
were
.
B.
The
Euangeliste
Luke
addeth
to
this
,
the
example
of
the
Sodomites
,
where
by
occasion
,
Luke
.
17.
not
regardynge
the
time
,
he
reciteth
this
sermone
of
Christe
.
But
it
is
no
absurditye
that
the
twoo
Euangelistes
were
contente
with
one
example
,
although
twoo
were
propounded
by
Christ
specially
seing
the
same
doth
agrée
in
all
pointes
,
that
all
mankinde
once
,
beinge
ouercome
with
securitye
,
was
sodenlye
destroyed
excepte
a
fewe
.
By
these
thinges
the
Lorde
mente
that
the
daye
of
iudgement
,
(
which
he
calleth
the
comminge
of
the
Sonne
of
man
,
and
Luke
,
the
daye
in
the
whiche
the
sonne
of
man
shal
be
reuealed
)
shall
come
when
worldly
men
thinke
not
of
it
,
beinge
altogether
drowned
in
the
cares
and
delights
of
this
life
:
euen
as
the
floude
,
and
the
vengeance
of
the
Sodomites
came
in
time
paste
on
the
wicked
,
with
theire
horrible
destruction
.
C.
Therefore
althoughe
Christe
before
suspended
the
mindes
of
his
Disciples
,
that
they
might
not
curiouslye
inquire
,
as
concerning
the
later
day
:
yet
notwithstandinge
leaste
they
shoulde
carelesly
settell
them selues
in
the
pleasures
of
this
worlde
,
be
exhorteth
them
nowe
to
carefulnes
.
Therefore
he
woulde
so
haue
his
Disciples
vncertaine
of
his
comminge
,
that
neuertheles
they
might
daylye
be
occupyed
to
wayte
for
hym
euerye
moment
.
And
to
the
ende
he
mighte
putte
awaye
from
them
slouthfull
negligence
,
and
mighte
geue
them
occasion
to
take
the
more
hede
,
he
foresheweth
that
the
ende
shall
come
sodenly
,
the
worlde
beinge
drowned
and
ouerwhelmed
in
beastlye
slouthfulnes
:
euen
as
in
the
dayes
of
Noe
all
nations
were
vnawares
drowned
in
the
floude
,
when
as
they
swetely
crammed
them selues
wyth
delightes
and
pleasures
:
and
a
lytell
after
that
the
Sodomites
,
being
in
the
middest
of
their
pleasures
,
and
fearinge
nothing
,
were
consumed
with
heauenlye
fyer
.
Seing
that
the
securitye
of
the
worlde
shall
be
suche
towarde
the
latter
daye
,
there
is
no
reason
why
the
faythful
should
please
them selues
with
the
careles
behauiour
of
the
common
sorte
of
people
.
Nowe
let
vs
note
the
purpose
of
Christ
who
leaste
the
faythful
shoulde
be
sodenly
ouerthrowne
,
teacheth
them
to
watche
continually
:
because
the
laste
day
of
iudgemente
will
come
vnloked
for
.
M
And
this
is
to
be
noted
also
howe
the
Lorde
to
confirme
this
,
bringeth
not
in
anye
similitude
,
but
a
plaine
example
(
and
suche
a
one
whiche
in
tyme
paste
happened
to
the
whole
worlde
,
and
was
not
beleued
till
it
came
to
passe
)
that
they
whiche
wyll
not
beleue
things
to
come
,
maye
at
leaste
be
moued
by
this
crample
that
is
paste
.
The
Apostel
Peter
also
maketh
mencion
of
these
examples
,
shewinge
that
GOD
made
them
an
ensample
vnto
those
,
2.
Pet.
2.
that
after
shoulde
lyue
vngodlye
.
Howe
greatly
all
thynges
were
corrupted
in
the
time
of
Noe
,
Moyses
sufficiently
sheweth
in
his
firste
booke
.
Gene.
●…
.
Hereby
wee
are
taughte
that
the
faithfull
shal
be
a
very
small
nomber
,
which
shall
lyfte
vp
their
mindes
vnto
Christ
,
and
to
the
hope
of
his
comminge
.
But
this
obscure
kynde
of
speakynge
,
As
it
was
in
the
dayes
of
Noe
so
shall
the
comminge
of
the
Sonne
of
man
be
,
is
more
plainlye
expounded
by
the
Euangeliste
sainct
Luke
,
when
he
saith
:
And
as
it
happened
in
the
dayes
of
Noe
:
so
shall
it
he
also
in
the
dayes
of
the
Son
of
man
.
This
he
speaketh
generallye
.
Then
recitinge
the
same
particularly
,
Luke
.
●…
and
as
it
were
by
parts
he
saythe
:
they
did
eate
and
drinke
,
they
maried
wyues
and
were
maried
,
euen
vnto
that
same
daye
that
Noe
entered
into
the
Arke
.
Accordynge
to
these
thinges
shall
the
daye
be
,
in
the
whiche
the
Sonne
of
man
shal
be
reuealed
.
38.
For
as
in
the
dayes
thot
wente
before
the
floude
they
dyd
eate
and
drinke
,
mary
and
were
maryed
euen
vntill
the
daye
that
Noe
entered
into
the
ship
.
For
as
in
the
daye
.
M.
Nowe
he
describeth
the
security
of
men
whiche
lyued
wyckedlye
in
those
dayes
.
They
did
eate
and
drinke
.
C.
In
that
he
saythe
that
men
gaue
them selues
to
eatynge
and
drinkynge
,
to
celebratynge
of
mariages
,
and
to
other
worldlye
busynes
,
when
GOD
destroyed
the
whole
worlde
with
he
floude
:
he
meaneth
that
they
were
so
occupyed
aboute
the
commodityes
and
pleasures
of
this
present
lyfe
,
as
thoughe
there
were
no
néede
to
feare
anye
alteration
or
chaunge
.
So
that
he
dothe
not
by
this
place
directelye
condemne
the
intemperancy
of
those
times
,
but
rather
the
obstinacy
,
by
the
whiche
it
came
to
passe
,
that
they
despysinge
the
threateninges
of
GOD
,
looked
desperatelye
for
horrible
destruction
.
M.
For
who
woulde
haue
maryed
planted
and
buylded
,
and
that
vntil
the
same
daye
,
in
the
whiche
Noe
entered
into
the
Arke
if
this
security
had
not
raygned
amonge
them
?
For
they
are
not
appointed
for
the
present
vse
onelye
,
but
also
for
the
time
to
come
.
Seinge
therefore
they
promised
vnto
them
selues
a
durable
state
,
they
were
not
afearde
to
go
forwarde
voyde
of
all
care
,
in
theyre
olde
fashions
.
And
truelye
this
,
of
it selfe
,
hadde
not
béene
vitiouse
or
damnable
,
to
prouide
for
theire
necessities
,
if
so
be
they
hadde
not
carelestlye
resisted
the
iudgemente
of
GOD
,
ronninge
hedlonge
of
their
owne
volontarye
will
into
all
kynde
of
wickednes
,
as
thoughe
there
were
no
Iudge
in
Heauen
.
Euen
so
now
Christ
teacheth
that
the
laste
age
of
the
worlde
shal
be
altogether
careles
in
so
muche
that
it
shall
consider
of
nothynge
but
of
this
present
lyfe
,
and
shall
haue
a
continuall
care
,
to
mayntayne
the
common
course
of
lyfe
,
as
thoughe
the
earthe
shoulde
alwayes
continewe
in
one
state
.
This
the
Apostell
confirmeth
sayinge
:
When
men
saye
peace
,
and
all
thinges
are
quyete
,
thee
shall
sodeyne
destruction
come
vppon
them
.
Bu.
And
truely
our
people
at
this
daye
,
doe
plainely
declare
by
theire
wycked
maners
,
●…es
,
5.
and
wonderfull
contempte
of
the
Gospell
what
oure
Sauiour
Christ
meaneth
in
this
place
.
What
therefore
remaineth
nowe
,
but
that
wee
shoulde
looke
daye
by
daye
and
euery
hower
for
this
latter
daye
of
iudgemente
the
verye
moment
whereof
is
only
knowne
vnto
the
Lorde
.
29.
And
knewe
not
of
it
till
the
floude
came
and
tooke
them
all
awaye
:
So
shall
also
the
comminge
of
the
Son
of
man
be
.
And
they
knew
not
.
Z.
When
he
saythe
that
they
knewe
not
it
semeth
to
signify
as
much
,
as
they
would
not
know
in
this
place
.
For
there
are
some
whiche
wittinglye
wyll
fall
into
error
and
ignorance
.
Or
els
it
maye
thus
be
expounded
,
They
dyd
not
knowe
,
that
is
they
did
not
beleue
that
there
shoulde
bee
a
floude
,
vntill
suche
tyme
as
the
floude
came
vppon
them
in
dede
.
C.
The
well
springe
therfore
and
cause
of
their
ignorance
,
was
vnbelefe
,
whiche
had
altogether
blinded
their
mindes
as
the
Apostell
also
teacheth
in
his
epistell
to
the
Hebrewes
sayinge
that
by
the
eyes
of
faith
he
sawe
afore
hande
the
vengeance
of
GOD
,
Hebr
11.
whiche
was
hydden
as
yet
,
that
he
mighte
feare
the
same
in
tyme
.
And
oure
Sauiour
Christe
here
compareth
Noe
with
the
reste
of
the
worlde
,
and
the
Euangeliste
●…
.
Luke
compareth
Lot
with
the
Sodomites
:
that
the
saithfull
maye
learne
to
prepare
them selues
leaste
they
wanderinge
with
others
vanishe
awaye
.
And
wee
muste
note
that
the
reprobate
did
therefore
syt
downe
carelesly
in
their
wickednes
,
because
the
Lord
did
not
voutchsafe
to
aduertise
any
with
his
sauing
admonition
to
beware
,
but
his
seruants
only
,
not
because
the
floud
was
altogether
hidden
from
the
inhabitants
of
the
earth
:
(
whose
eyes
might
behold
a
sorowful
sight
,
by
the
space
of
a
hondered
yeres
&
more
,
all
the
whiche
time
Noe
was
preparinge
the
Arke
)
but
because
one
man
was
specially
admonished
by
the
wil
of
God
as
concerninge
the
destruction
to
come
of
the
whole
worlde
,
&
was
erected
to
the
hope
of
saluation
.
And
nowe
althoughe
the
fame
of
the
last
iudgement
do
sounde
in
the
eares
of
al
men
:
yet
notwithstanding
because
fewe
being
taught
from
aboue
,
do
vnderstande
that
Christ
shal
come
a
iudge
in
his
time
,
it
is
mete
that
they
be
stirred
vp
and
their
sences
sharpened
by
this
singuler
benefite
of
God
,
least
they
fal
into
the
common
ignorance
.
1.
Pet.
3.
For
to
this
ende
Peter
compareth
the
Arke
of
Noe
with
our
baptisme
,
namely
because
a
fewe
,
that
is
to
saye
eyghte
soules
were
saued
by
the
water
,
and
seperated
from
the
reste
.
Wherefore
wee
muste
seke
to
be
of
this
small
nomber
,
if
we
desyere
to
be
saued
.
And
tooke
them
all
awaye
.
S.
He
noteth
the
small
nomber
of
those
whiche
were
deliuered
and
saued
from
the
floude
,
for
all
perished
excepte
eyghte
persons
only
,
as
testifyeth
the
Scripture
.
So
shall
the
comming
of
the
Sonne
of
man
be
.
Reade
the
ende
of
the
seuen
and
thyrtye
verse
goinge
before
.
40.
Then
shall
twoo
be
in
the
felde
,
the
one
receiued
and
the
other
to
be
refused
.
B.
He
sheweth
here
that
there
shal
be
wonderfull
choyse
:
and
also
that
fewe
shal
be
saued
at
his
comming
:
and
he
doth
therewith
admonishe
vs
by
these
woordes
,
to
watche
carefully
,
that
wee
maye
be
of
the
nomber
of
those
whiche
shal
be
receiued
into
eternal
life
.
As
if
he
should
saye
:
Euen
as
in
the
time
of
the
floude
a
fewe
were
taken
vp
into
the
Arke
&
saued
,
the
reste
shut
out
of
the
dores
and
perished
:
so
at
the
comminge
of
the
Son
of
manne
,
those
that
shall
perishe
,
shall
sodenly
be
deuided
from
those
that
must
be
saued
:
neither
shall
God
spare
anye
man
from
the
hyeste
to
the
lowest
:
For
the
elect
shal
be
taken
vp
,
and
the
damned
shut
into
prison
.
Two
shal
be
laboring
in
the
felde
about
one
worke
,
&
for
one
rewarde
the
one
of
them
shal
be
receyued
,
and
the
other
forsaken
.
41.
Twoo
women
sha
be
grinding
together
at
the
mill
:
the
one
shal
be
receiued
,
and
the
other
refused
.
Twoo
in
a
bed
,
the
one
receiued
,
the
other
refused
.
Twoo
wemen
shal
be
grynding
at
the
mill
.
A.
By
these
woordes
he
declareth
the
wonderfull
diuision
:
that
shal
be
at
the
laste
daye
.
C.
Therefore
the
Euangeliste
Luke
speaketh
of
those
which
are
ioyned
together
in
one
bed
,
leaste
that
couples
,
by
the
which
men
are
mutually
bounde
one
to
an
other
in
this
worlde
,
shoulde
holde
backe
or
staye
the
godly
.
For
often
times
it
commeth
to
passe
,
that
while
one
man
looketh
vpon
an
other
,
none
setteth
forwarde
.
Therfore
,
that
euery
man
(
the
bond
&
knot
being
loused
)
might
spedely
ronne
for
himselfe
,
Christ
teacheth
the
out
of
one
paire
or
couple
,
one
yoake
fellow
shal
be
receiued
,
the
other
refused
not
because
it
is
necessary
that
they
whiche
are
ioyned
together
,
shoulde
be
so
deuided
(
for
the
holy
bonde
of
piety
wil
bringe
to
passe
that
the
honest
woman
shall
cleane
to
the
honeste
man
)
but
Christe
onelye
wente
aboute
to
exhorte
all
men
to
make
haste
,
that
he
mighte
cut
of
all
lets
and
stayes
,
that
they
whiche
were
now
ready
to
roonne
,
shoulde
tary
for
theyr
fellowes
in
vaine
.
A.
To
the
which
effecte
pertayneth
this
exhortacion
of
the
Apostell
:
Seinge
then
that
all
these
things
shal
perishe
,
what
maner
of
persons
ought
ye
to
be
in
holy
conuersation
and
godlynes
lookinge
for
and
hastynge
vnto
the
comming
of
the
daye
of
God.
2.
Pet.
●…
The
one
receiued
the
other
refused
.
Z.
As
if
he
shoulde
saye
,
the
Lord
knoweth
who
are
his
:
the
electe
shall
not
be
forsaken
,
but
shal
be
gathered
and
receiued
vnto
me
:
althoughe
some
sodeine
feare
do
take
them
at
the
firste
,
yet
shall
faithe
come
at
the
laste
,
and
putte
awaye
all
feare
.
To
receiue
,
is
a
worde
of
Grace
.
And
as
touchinge
that
whiche
appartaineth
to
the
grynders
,
wee
maye
gather
out
of
the
lawes
and
hystories
of
them
of
old
time
,
that
men
seruants
&
maides
were
wont
to
be
sente
and
put
into
the
wyll
:
Exod.
●…
As
appeareth
in
the
eleuenth
chapter
of
Exod.
where
it
is
saide
:
vnto
the
firste
borne
of
the
mayd
seruant
that
is
behind
the
mill
.
42.
Watche
therfore
,
for
ye
knowe
not
what
howre
the
Lord
will
come
.
Watche
therefore
B.
He
taketh
occasion
to
exhorte
them
to
watche
,
of
the
vncertainty
of
his
comminge
.
What
it
is
to
watche
,
he
afterwarde
declareth
by
this
that
he
saith
:
Be
ye
ready
.
Wa●…
For
vigilantly
to
looke
for
the
comming
of
the
Lorde
is
nothynge
els
,
than
to
be
in
a
redines
to
receiue
hym
with
ioye
.
He
speaketh
not
of
the
bodelye
watche
,
but
of
the
watchynge
of
the
minde
,
that
is
a
continuall
care
,
desyer
,
and
looking
for
the
Lorde
to
come
.
Luke
●…
The
Euangeliste
Sainct
Luke
addeth
:
continually
:
leaste
we
should
thinke
that
wee
must
watche
onelye
for
a
tyme
.
For
ye
knowe
not
what
hower
C.
We
must
note
that
the
vncertaine
time
of
Christs
comminge
(
which
bringeth
slouthful
security
to
the
greatest
part
of
men
)
ought
to
be
a
prouocation
to
stirre
vs
vp
to
watchinge
&
warding
.
For
God
would
haue
this
time
hidden
from
vs
by
his
secrete
counsell
that
wee
beinge
voyde
of
care
at
no
tyme
,
maye
alwayes
watche
.
For
what
triall
should
there
be
of
faith
and
pacience
,
if
the
faithfull
leading
their
whole
life
in
pleasures
,
mighte
haue
three
dayes
warninge
to
prepare
them selues
to
mete
Christe
.
M.
Watche
therefore
(
saithe
our
Sauiour
Christe
)
for
ye
knowe
not
what
hower
the
sonne
of
man
will
come
,
this
hee
speaketh
in
an
other
place
also
.
〈◊〉
.
25
43
Of
this
yet
be
ye
sure
,
that
if
the
good
man
of
the
house
knewe
what
hower
the
thief
would
come
,
he
would
surely
watche
,
and
not
suffer
his
house
to
be
broken
vp
.
Of
this
yet
be
ye
sure
.
C.
The
Euangelist
Luke
doth
not
recite
these
words
in
the
same
place
that
Mathew
doth
:
&
no
marueile
.
〈◊〉
12.
For
in
the
.xii.
chap.
he
seking
diuersiy
to
gather
a
summe
out
of
diuerse
sermons
,
doth
put
in
among
the
rest
this
parable
also
.
Beside
this
in
that
chapiter
,
there
is
put
a
generall
preface
,
that
the
disciples
hauinge
their
loynes
girded
,
and
candels
burning
in
their
handes
,
should
wayte
for
their
Lorde
.
To
the
whiche
sentence
the
parable
of
the
wyse
and
foolyshe
virgins
,
in
the
chapiter
following
,
agreeth
very
well
.
What
houre
the
thief
would
come
.
M.
By
this
similitude
we
are
taught
howe
sodayne
and
vnloked
for
,
the
comming
of
Christe
shal
be
.
For
the
speciall
desire
of
theues
is
,
that
thei
may
steale
vpon
men
vnloked
for
,
and
therfore
they
woorke
their
feates
in
the
nighte
when
they
thinke
the
whole
housholde
to
be
in
their
depe
sleape
.
By
the
good
man
of
the
house
,
he
meaneth
euery
one
of
vs
:
and
by
the
thiefe
he
vnderstandeth
the
last
day
.
Therefore
seing
it
shall
come
vnloked
for
as
a
thief
in
the
night
,
at
what
time
we
knowe
not
,
it
behoueth
vs
to
watche
continually
,
leaste
it
oppresse
vs
sleaping
.
C.
If
any
man
here
the
theues
to
breake
in
,
in
the
nighte
,
feare
and
suspicion
will
not
suffer
him
to
slepe
.
Oure
slouthfulnes
therefore
shall
haue
no
excuse
,
if
we
,
being
so
often
times
admonished
of
the
comming
of
Christe
(
which
shall
come
stealing
on
vs
)
do
slepe
stil
voyde
of
care
.
E.
The
Greeke
texte
hath
,
in
what
watche
.
For
thei
of
olde
time
,
did
deuide
the
night
into
fower
watches
,
●…h.
14.
●…ke
.
13
of
the
whiche
we
may
reade
in
the
fourtene
chapter
goinge
before
.
And
not
suffer
his
house
to
be
broken
vp
.
The
Apostel
Paule
sayth
:
●…es
.
5.
ye
your selues
knowe
perfectly
that
the
daye
of
the
Lorde
shall
come
euen
as
a
thiefe
in
the
night
.
And
saint
Peter
hath
the
same
woordes
.
2.
Petr.
3.
44
Therfore
be
ye
also
ready
,
for
in
such
an
hower
,
as
ye
thinke
not
:
wyll
the
sonne
of
man
come
.
A.
Now
he
sheweth
what
he
ment
by
watchinge
,
namely
that
we
should
be
ready
for
that
daye
:
C.
seing
that
here
we
must
not
only
feare
the
bursting
open
of
the
gates
and
the
losse
of
oure
goodes
,
but
also
the
deadly
wounde
to
the
destruction
of
our
soule
,
except
we
take
hede
.
The
wordes
of
Christe
therefore
tende
to
this
ende
,
that
by
this
admonition
he
might
awake
vs
out
of
sleape
:
because
,
although
the
last
iudgement
be
differred
a
long
tyme
,
yet
notwithstanding
,
we
may
looke
for
it
euery
moment
:
it
were
great
folly
therefor
to
fall
a
sleape
hauing
suspicion
of
this
approching
tyme
,
and
daunger
.
M.
Wherefore
,
if
euer
it
were
nedeful
to
geue
regarde
vnto
the
light
of
Gods
worde
,
it
is
truely
nedefull
in
these
dayes
,
that
we
casting
of
the
sluggishnes
of
carnall
affections
,
may
stande
before
the
tribunall
seate
of
the
iudge
.
45
Who
is
a
faithful
and
wise
seruaunt
,
whome
his
lorde
hath
made
ruler
ouer
his
houshold
,
to
geue
them
meate
in
due
season
.
C.
This
place
is
more
set
forth
by
the
Euangelist
Luke
,
where
the
demaunde
of
Peter
is
added
,
whiche
gaue
occasion
to
a
new
parable
.
But
to
this
end
the
answer
of
Christe
tendeth
,
that
if
it
be
mete
that
euery
one
of
the
common
sorte
do
watche
,
much
more
it
is
mete
for
the
Apostles
to
watche
.
Wherefore
,
as
at
the
first
Christe
exhorted
the
whole
fa●●ily
to
watche
for
his
comming
,
so
nowe
he
requireth
a
speciall
care
of
the
chiefe
seruauntes
,
whiche
are
therefore
pointed
the
rulers
of
the
reste
that
by
their
example
thei
may
shewe
the
waye
of
sobrietie
and
temperance
.
By
these
woordes
he
declareth
that
they
are
not
set
in
idell
dignitie
,
to
liue
carelesly
in
pleasure
:
but
that
the
hier
they
are
set
in
honor
,
the
more
diligently
they
ought
to
labour
in
their
calling
.
Therefore
he
teacheth
that
they
must
specially
declare
them selues
to
be
faythfull
and
wyse
.
A
faithful
seruaunt
.
M.
He
is
faythfull
whiche
faythfully
dispenceth
that
whiche
is
committed
vnto
hym
,
for
hys
maisters
proffite
,
A
wyse
seruaunt
.
not
his
owne
gayne
or
priuate
commoditie
.
A
wyse
seruaunt
is
hee
,
whiche
doth
bestowe
that
whiche
is
committed
vnto
him
in
due
tyme
,
or
whiche
constantly
perseuereth
in
his
office
vntil
the
comming
of
the
Lorde
.
The
Euangeliste
Luke
,
calleth
hym
a
Stewarde
,
whome
Mathewe
here
calleth
a
seruaunt
.
And
who
are
stewardes
,
saint
Paule
sheweth
saying
:
Let
a
man
thus
wyse
esteme
vs
as
stewards
and
dispensators
of
the
misteries
of
God
:
1.
Cor.
4.
&
it
is
requyred
of
Stewardes
that
a
man
be
founde
faythfull
.
This
faith
comprehendeth
other
vertues
also
,
with
the
whiche
he
that
is
a
minister
or
seruaunt
,
ought
to
be
endued
.
Reade
the
thirde
chapiter
of
the
first
epistle
of
S.
Paule
to
Timothe
.
1.
Tm.
3
Whome
his
Lorde
hath
made
ruler
.
He
must
be
called
and
sent
of
the
Lorde
.
For
they
which
ronne
,
being
not
sent
of
God
,
are
theues
&
robbers
.
Iohn
.
10
Ouer
his
housholde
.
He
meaneth
,
that
he
is
chief
ouer
his
family
&
seruauntes
.
To
geue
them
meate
in
due
season
.
He
speaketh
according
to
the
common
manner
:
for
this
was
the
duty
of
the
chife
seruaunt
,
to
distribute
to
euery
one
his
foode
in
due
tyme
,
they
wer
not
appointed
to
be
lordes
ouer
others
.
Here
therefore
we
may
beholde
the
louinge
kyndnes
of
God
towardes
his
housholde
.
He
will
not
haue
those
that
are
his
to
perish
with
hunger
,
nay
,
he
wyll
not
haue
them
fedde
negligently
.
What
is
the
ministery
of
the
worde
,
Ministers
of
the
woorde
are
stewards
but
a
stewardship
to
nourishe
and
fede
the
housholde
of
the
Lorde
.
The
Gospel
is
the
meate
,
with
the
which
,
men
are
fedde
and
nourished
to
euerlasting
life
.
46
Blessed
is
that
seruaunt
,
whome
his
lorde
(
when
he
commeth
)
shall
fynde
him
so
doing
.
Blessed
is
that
seruaunt
.
M.
He
sheweth
in
these
woordes
,
that
ministers
,
shall
not
bee
faythfull
and
wyse
in
vayne
,
whiche
shall
wysely
gouerne
the
family
of
the
Lorde
.
For
although
a
faithfull
stewarde
be
not
greatly
accepted
of
the
family
,
because
it
hath
very
small
consideration
of
the
Lorde
,
yet
notwithstanding
,
of
the
Lorde
,
to
whome
he
is
a
faithfull
seruaunt
,
he
shal
be
blessed
,
A.
and
shal
receiue
a
large
rewarde
:
As
the
Apostell
Peter
testifieth
in
these
woordes
,
1.
Petri.
5.
saying
.
And
when
the
chiefe
shepehearde
shall
appeare
,
ye
shall
receiue
an
incorruptible
crowne
of
Glory
.
Whom
,
when
his
lord
commeth
Christe
is
nowe
absent
from
vs
by
his
carnall
presence
:
but
hee
shall
come
to
iudgement
,
as
it
shal
be
declared
anone
,
in
the
fiue
and
twenty
chapter
.
Shall
finde
so
doinge
.
M.
The
happynes
of
the
minister
of
Christ
doth
not
consiste
in
this
,
that
he
appeareth
faithfull
to
the
eyes
of
men
:
but
in
this
,
that
he
is
founde
faithfull
of
Christe
.
So
Paule
sayth
that
he
careth
not
for
mans
iudgement
,
1.
Cor.
●…
but
that
his
onely
care
is
to
be
founde
faithfull
of
the
Lorde
.
M.
These
thinges
may
be
more
playnly
vnderstode
if
they
be
conferred
with
that
whiche
followeth
of
the
euell
seruaunte
.
47
Verely
I
saye
vnto
you
,
that
he
shall
make
him
ruler
ouer
all
his
goodes
.
M.
By
this
parte
of
the
similitude
he
only
goeth
about
to
shewe
,
that
the
minister
of
Christe
whiche
is
faithfull
,
shall
haue
great
honour
,
and
be
made
equall
almost
with
his
Lorde
.
Gen.
●…
For
when
Ioseph
was
made
ruler
ouer
all
the
kinges
treasure
in
Aegipte
,
he
was
reuerenced
aboue
all
,
the
kyng
excepted
.
And
the
Lorde
hym selfe
saythe
,
Luk●…
I
appointe
vnto
you
a
kyngdome
as
my
father
hath
appointed
to
me
:
that
ye
may
eate
and
drynke
at
my
table
in
the
kyngdome
,
and
syt
on
seates
iudgeing
the
twelue
tribes
of
Israell
.
And
the
Apostle
Paule
speaketh
thus
of
hym selfe
:
I
haue
fought
a
good
fighte
,
2.
Ti●…
I
haue
ronne
my
race
,
&
I
haue
kept
the
faith
:
and
there
is
laide
vp
for
me
a
crown
of
righteousnes
,
which
the
lorde
being
aiust
iudge
,
shall
geue
to
me
at
that
daye
.
And
what
the
happynes
of
this
faythfull
seruaunt
shal
be
,
the
eye
hath
not
sene
,
the
eare
hath
not
heard
,
neyther
hath
it
entred
into
the
harte
of
man
.
1.
Co●…
C.
Therefore
let
all
those
hereby
learne
whiche
are
called
to
an
honourable
office
,
that
the
greater
their
office
is
,
the
more
thei
are
bounde
with
all
their
study
and
industry
to
discharge
the
same
.
For
seing
it
is
the
dutie
of
the
common
sorte
of
seruauntes
,
to
finishe
the
woorke
committed
vnto
them
,
stewardes
must
bee
muche
more
dilligent
,
to
whome
it
pertaineth
to
haue
a
care
of
the
whole
housholde
.
Otherwise
Christe
reproueth
them
of
ingratitude
,
because
they
being
chosen
before
al
others
,
frame
not
them selues
according
to
their
honour
.
For
to
what
ende
should
the
Lorde
preferre
them
before
others
,
but
only
because
they
should
excel
all
others
in
faithe
and
wysdome
?
Ma●…
ough●…●…lige●…
o●●ice
.
A
dilligent
and
sober
attention
is
inioyned
to
all
men
alyke
:
but
yet
for
all
that
negligence
and
slouth
,
is
more
vnsemely
and
lesse
excusable
in
pastors
and
gouernours
of
the
people
.
Furthermore
the
hope
also
of
the
rewarde
,
ought
to
kyndell
a
dilligence
in
them
.
A.
For
they
ought
to
be
certainly
perswaded
that
their
paineful
trauaile
in
their
calling
,
is
moste
acceptable
vnto
the
Lorde
,
and
that
he
wyll
requyte
the
same
with
a
large
rewarde
.
48
But
and
if
that
euell
seruaunt
saye
in
his
harte
,
my
lorde
wil
be
long
a
comming
.
But
and
if
the
euell
seruaunt
saye
.
Bu.
Nowe
of
the
contrary
part
he
threateneth
destruction
to
those
ministers
,
and
others
,
whiche
being
aduaunced
to
some
degree
of
honour
,
do
not
consider
that
they
are
made
rulers
ouer
their
fellowe
seruauntes
,
and
that
they
must
geue
accompte
vnto
Christ
:
but
first
of
all
do
consume
their
Lordes
substaunce
,
and
afterwarde
shewe
tyrannye
against
them
.
In
his
harte
.
M.
This
is
spoken
according
to
the
manner
of
the
Hebrues
.
For
a
certaine
secrete
perswasion
of
that
minde
.
So
it
is
sayde
in
the
Psalme
:
The
vngodly
hath
sayd
in
his
harte
,
●…ne
.
14
there
is
no
God
:
that
is
,
he
is
fully
perswaded
that
it
is
but
vayne
whiche
is
spoken
of
God
.
C.
Therefore
Christe
teacheth
in
these
woordes
,
howe
it
commeth
to
passe
that
the
euell
seruauntes
are
so
secure
or
careles
:
surely
because
they
bearing
themselues
bolde
vpon
his
long
tariance
,
do
imagine
that
the
daye
will
neuer
come
,
in
the
which
they
shall
geue
accompt
.
M.
Of
suche
the
Apostell
semeth
to
speake
,
saying
:
This
firste
vnderstande
,
that
there
shall
come
in
the
last
dayes
,
mockers
in
deceitfulnes
,
whiche
wyll
walke
after
their
own
lustes
&
say
:
where
is
the
promise
of
his
comming
,
●…ct
3.
for
since
the
fathers
died
,
al
things
continue
in
the
same
estate
that
they
were
in
the
beginning
.
Wherfore
vnder
the
pretence
of
Christes
absence
they
promyse
to
them selues
,
that
they
shall
escape
vnpunished
.
For
it
can
not
bee
,
but
that
the
looking
for
him
,
so
often
as
it
commeth
in
our
myndes
,
must
put
away
all
slouthfulnes
,
&
restraine
the
fleshly
affections
,
least
we
be
wickedly
caried
.
So
that
,
there
can
be
no
exhortacion
more
sharpe
and
of
greater
force
to
pricke
vs
forwarde
,
than
when
we
be
put
in
minde
of
that
tribunall
seate
,
whiche
no
man
can
auoyde
.
Wherfore
that
euery
one
of
vs
may
watche
and
seke
to
discharge
oure
duties
,
and
that
we
maye
dilligently
and
modestly
kepe
our selues
within
our
boundes
,
let
vs
call
to
mynde
that
sodayne
comming
of
our
Lorde
from
aboue
,
the
whiche
,
the
reprobate
wickedly
contemne
.
49
And
so
beginne
to
smite
his
fellowes
,
yea
,
and
to
eate
and
drinke
with
the
dronken
.
M.
This
is
the
frute
of
the
euell
seruaunte
,
whiche
he
bryngeth
forthe
by
the
false
perswasion
of
the
slackenes
of
his
Lordes
comming
.
He
dothe
all
thynges
at
his
pleasure
without
feare
.
Christe
therfore
by
the
waye
sheweth
howe
easy
a
thing
it
is
for
bouldnes
to
increase
,
when
a
man
hauing
once
loused
the
raynes
geueth
hym selfe
to
synne
.
Neither
dothe
Christe
onely
here
make
mencion
of
a
dissolute
and
wicked
seruaunte
,
but
also
of
suche
a
one
whiche
obstinately
seketh
to
disturbe
the
whole
house
,
and
peruersely
abuseth
the
power
committed
vnto
hym
,
exerciseth
crueltie
towardes
his
fellowe
seruauntes
,
and
riotously
speadeth
his
maisters
goodes
,
to
his
reproche
.
This
is
the
image
and
picture
of
a
secure
and
careles
seruaunte
.
To
the
whiche
if
you
compare
the
Pope
,
the
Cardinalles
,
The
Pope
&
his
ministers
are
vnprofitable
seruauntes
the
Bishops
,
Abbottes
,
Priors
,
&
Clarkes
,
with
the
reste
of
the
clergy
,
and
layitie
also
,
whiche
serue
Antechriste
,
you
wyll
say
that
they
are
moste
lyke
of
all
other
to
that
sluggishe
&
careles
seruaunt
.
For
these
had
rather
syt
to
eate
&
drinke
with
the
dronken
than
to
repente
at
the
preaching
of
the
Gospell
.
But
thinke
you
that
thei
shal
so
do
vnpunished
?
no
truly
.
For
harken
to
what
followeth
.
50
The
same
seruauntes
Lorde
shal
come
in
a
day
when
he
loketh
not
for
him
,
and
in
an
hower
that
he
is
not
ware
of
.
The
same
seruauntes
Lorde
shall
come
.
A.
Beholde
the
payne
and
punishement
of
the
wycked
seruaunt
.
Bu.
Firste
of
all
he
shal
be
deceiued
of
his
hope
and
expectation
:
For
when
he
saythe
my
lorde
wyl
be
longe
a
comming
,
the
lorde
shall
come
in
a
daye
when
he
looketh
not
for
hym
:
and
so
the
sodayne
comminge
of
his
maister
shall
bryng
the
greater
terrour
and
feare
.
A.
And
then
shall
followe
greuous
punishement
.
For
it
followeth
.
51
And
shall
hewe
him
in
pieces
,
and
geue
hym
his
porcion
with
hypocrites
:
there
shall
be
weapynge
and
gnasshing
of
teethe
.
And
hewe
hym
in
peeces
.
Bu.
It
was
the
manner
of
those
of
oulde
tyme
to
cutte
the
bodyes
of
them
in
pieces
,
whiche
had
broken
faythe
and
couenaunt
with
them
.
Au●…
.
Gel.
Noct.
Att.
20
cap.
1.
Of
the
whiche
matter
we
maye
reade
a
long
discourse
in
Aulus
Gellius
.
C.
Here
therfore
a
horrible
punishement
is
added
to
terrifie
the
wicked
seruaunt
:
because
suche
vnbrydeled
wyckednes
,
deserueth
the
greater
vengeaunce
.
And
geue
him
his
portion
with
hypocrites
.
B.
He
vsurpeth
this
worde
portion
or
parte
,
for
the
inheritaunce
:
as
doth
the
Prophet
Dauid
also
in
his
Psalmes
,
where
he
sayth
.
Psalm
.
16.
The
Lorde
hym selfe
is
the
porcion
of
myne
inheritaunce
:
he
sayth
that
they
shal
be
ioyned
vnto
hypocrites
,
that
is
,
they
shal
be
punyshed
with
the
same
punyshment
that
hypocrits
are
.
And
they
are
sayd
to
be
hypocrites
,
because
they
acknowledge
the
Lorde
with
the
mouthe
,
and
make
them selues
the
ministers
of
God
,
and
the
seruauntes
of
the
seruauntes
of
God
,
when
as
they
are
in
the
Churche
nothinge
elles
but
idle
bellies
,
not
seking
the
Lorde
,
but
them selues
.
Phili.
2
,
Bu.
In
steade
of
that
which
he
saith
here
,
And
geue
him
his
porcion
with
hypocrites
.
He
sayde
in
an
other
place
,
And
caste
him
into
vtter
darkenes
.
Ioyninge
that
there
whiche
nowe
followeth
.
There
shal
be
weaping
and
gnashing
of
teethe
.
The
whiche
truly
he
added
,
least
any
man
should
be
ignoraunt
of
the
inheritaunce
prepared
for
hypocrites
.
For
it
is
wrytten
in
the
holy
Scripture
:
Iob
,
13
No
hypocrite
shall
come
in
his
sighte
.
To
cast
therefore
the
wicked
into
vtter
darkenes
,
and
to
geue
them
their
portion
with
hypocrites
,
is
to
cast
them
euerlastingly
into
helfler
:
of
the
which
reade
the
fift
chap.
going
before
.
The
xxv
.
Chapter
.
THen
shall
the
kyngdome
of
heauen
bee
like
vnto
tenne
virgins
which
toke
their
lampes
and
wente
to
mete
the
bridegrome
.
Then
shall
the
kingdome
.
M.
This
parable
pertaineth
to
the
same
effecte
that
the
other
following
doth
,
to
the
whiche
also
the
similitudes
going
before
do
belonge
also
,
namely
,
to
this
ende
that
we
should
watche
,
and
kepe
our selues
ready
to
mete
with
the
Lorde
:
because
the
hower
of
his
comming
is
vncertaine
and
vnknowne
,
leaste
,
if
,
when
he
come
,
for
our
vnreadines
,
we
be
shut
out
.
Notwithstanding
this
parable
is
properly
added
that
the
faithfull
might
be
confirmed
and
brought
to
perseuerance
.
The
Lorde
knewe
well
enough
how
prone
the
nature
of
men
is
,
to
ease
,
and
that
it
commeth
often
tymes
to
passe
,
that
they
do
not
only
faynte
by
reason
of
the
prolonginge
of
the
tyme
,
but
also
perishe
,
with
a
sodaine
lotheing
and
yrckesomenes
.
To
remedy
and
cure
this
disease
,
he
teacheth
that
his
disciples
are
not
well
prepared
,
excepte
they
bee
armed
with
sufferance
for
a
long
tyme
.
The
scope
and
end
of
this
parable
being
knowen
,
we
shall
not
nede
to
stande
about
friuolous
and
triffeling
reasons
,
which
serue
nothing
to
the
purpose
and
meaninge
of
Christe
.
There
are
some
whiche
greately
trouble
them selues
,
about
the
lyghtes
,
about
the
vesselles
,
land
about
the
oyle
:
where
as
the
simple
&
proper
somme
of
these
thinges
,
is
,
that
a
diligent
endeuour
for
a
small
tyme
,
Pers●…
in
loki●…
Christ
●…ming
.
is
not
sufficient
,
except
perseuerance
and
perpetuall
constancy
be
ioyned
therewith
.
And
this
thing
Christe
expresseth
by
a
moste
apte
similitude
.
As
appeareth
by
the
woordes
of
S.
Luke
,
he
exhorted
the
disciples
,
Luke
●…
seing
thei
shoulde
trauayle
through
troublesome
and
darke
places
,
to
take
lightes
with
them
.
But
because
except
oyle
be
put
vnto
it
,
the
weke
of
the
candell
wyll
waxe
drye
,
and
loose
his
lyghte
:
Nowe
Christe
sayth
that
the
faithfull
haue
nede
of
the
helpe
of
vertue
,
which
increaseth
the
lyghte
beynge
kyndeled
in
their
hartes
:
Otherwyse
that
it
woulde
come
to
passe
,
that
before
halfe
were
ended
,
their
diligence
would
decaye
.
M.
we
must
also
note
,
that
it
is
not
shadowed
in
this
parable
what
shoulde
happen
to
the
vnbeleuing
at
the
comminge
of
the
lorde
(
for
they
are
iudged
already
)
but
to
those
whiche
are
thought
to
be
Christians
,
and
are
called
cittezins
of
the
kyngdome
of
heauen
.
As
if
he
should
saye
:
Then
shal
that
happen
to
those
that
feme
to
pertayne
to
the
kyngdome
of
heauen
,
whiche
happened
to
the
foolyshe
vyrgins
.
C.
By
the
name
of
the
kyngdome
of
heauen
,
the
state
of
the
Churche
to
come
is
vnderstode
,
whiche
was
to
bee
gathered
by
the
woorke
of
the
Messias
.
And
he
vseth
so
excellent
a
tytle
,
least
the
faithfull
should
deceiue
them selues
by
the
false
immagination
of
blessed
perfection
.
Z.
Christe
tooke
possession
of
this
kyngdome
by
the
preaching
of
the
Gospell
,
and
specially
after
his
resurrection
,
〈◊〉
.
13.
when
the
disciples
were
sente
throughout
the
whole
worlde
to
preache
the
Gospell
:
as
it
is
sayd
before
.
Whiche
toke
their
lampes
.
C.
Christe
taketh
his
similitude
of
the
common
custome
of
men
.
Very
chyldishe
was
the
speculation
of
Hierome
and
suche
others
,
which
stretched
this
parable
to
the
prayse
of
virginity
:
seyng
the
purpose
of
Christe
was
nothinge
els
than
to
myttigate
the
griefe
of
tediousnes
whiche
the
faithfull
might
haue
by
the
delaye
of
his
comming
.
He
sayth
therefore
that
he
doth
requyre
nothing
of
vs
,
but
that
whiche
one
frende
commonly
sheweth
to
an
other
in
the
solemne
right
of
mariage
.
It
was
a
common
custome
in
the
mariages
of
the
people
of
the
Iewes
,
that
the
brydegrome
should
not
come
vnto
the
bryde
vntil
midnight
:
and
when
he
came
,
a
company
of
Iewyshe
damsels
,
hauinge
torches
,
mette
him
by
the
waye
,
and
brought
hym
to
the
brydge
:
who
came
not
once
forthe
without
the
bridegromes
pleasure
,
but
sate
at
home
waighting
for
the
bridegrome
.
According
to
this
common
manner
&
order
of
the
Iewish
mariage
Christe
speaketh
here
.
But
the
somme
of
the
parable
tendeth
to
this
ende
,
that
it
is
not
sufficient
for
any
that
they
were
once
prepared
and
ready
to
doe
their
dutie
,
except
they
continue
to
the
ende
.
And
wente
to
mete
the
bridegrome
.
M.
It
is
very
corruptly
added
of
the
old
interpretour
,
in
that
hee
saythe
:
To
mete
the
bridegrome
and
the
bride
:
Seing
that
it
is
founde
in
none
of
the
Greke
bookes
.
And
as
for
Chrysostom
Hillarius
,
and
Theophilacte
,
they
make
no
mention
of
the
bryde
.
For
Christe
is
the
bridegrome
:
and
the
whole
parable
tendeth
to
this
end
,
that
he
nowe
comming
,
we
should
go
forth
to
mete
him
.
No
part
of
the
parable
pertaineth
to
bryde
,
nay
,
they
which
can
mete
the
brydegrome
in
good
time
euen
they
(
I
say
)
are
the
bride
.
S.
Austen
expounding
this
place
(
in
a
sermon
whiche
he
made
of
the
wordes
of
Christe
out
of
the
.xxii.
chap.
of
Mathewe
)
neither
readeth
,
nor
maketh
any
mention
,
of
this
worde
bryde
.
2
But
fiue
of
them
were
foolishe
,
and
fiue
wer
wise
.
But
fiue
of
them
were
foolish
.
M.
He
speaketh
not
here
of
vnfaithfull
(
as
it
was
said
euen
now
)
but
of
foolishe
and
negligent
Christians
.
We
will
not
reason
here
of
the
virginitie
,
neither
of
the
number
of
tenne
,
neither
yet
of
this
,
that
so
many
are
sayd
to
be
foolish
,
and
so
wyse
.
For
here
we
haue
to
shew
,
who
are
true
or
false
Cristians
,
Whose
profession
is
to
wayte
for
the
Lorde
to
come
,
and
to
make
them selues
ready
to
mete
him
,
A.
and
to
perseuere
in
the
study
of
a
godly
lyfe
to
the
ende
.
Bu.
But
they
are
mingled
together
without
difference
in
this
life
,
and
are
ioyned
together
with
one
title
of
profession
:
all
are
called
Christians
,
all
are
baptised
,
al
do
professe
the
faith
in
Christ
,
and
the
loking
for
his
comming
with
euerlasting
life
:
but
when
the
lorde
shall
come
,
it
shal
be
manifest
,
who
are
sincere
&
who
not
:
who
are
prepared
,
and
who
not
:
who
shall
be
admitted
and
who
excluded
:
whome
Christe
will
acknowledge
,
and
whome
he
will
reiecte
.
All
are
virgins
by
profession
,
al
haue
lampes
,
all
are
called
to
the
mariage
to
welcome
the
brydegrome
:
but
howe
vnmete
they
are
,
it
shall
appeare
at
the
comming
of
the
brydegrome
.
And
fiue
were
wyse
.
C.
In
the
chapiter
going
before
,
the
Lorde
shewed
that
he
would
haue
the
stewardes
to
bee
wyse
aboue
all
others
:
because
it
is
mete
that
the
more
burthen
a
man
hath
,
and
is
occupied
in
waighty
matters
,
the
more
wysely
hee
ought
to
behaue
him selfe
,
but
nowe
he
requireth
wysedome
generally
of
all
the
chyldren
of
God
,
least
in
rashe
running
they
make
them selues
a
pray
vnto
Sathan
.
3
They
that
were
foolishe
tooke
their
lampes
,
but
tooke
no
oyle
with
them
.
M.
Although
there
is
nothinge
handeled
here
,
but
the
manner
of
receiuinge
brydegromes
whiche
was
vsed
in
that
contrey
,
being
therefore
set
foorthe
that
the
faithfull
might
be
admonished
howe
they
might
bee
prepared
to
mete
with
the
heauenly
brydegrome
Christe
,
least
they
being
vnprepared
should
be
shut
out
from
his
weddinge
:
yet
notwithstanding
,
it
shall
proffite
to
vnderstande
here
mistically
by
the
lampes
,
all
externall
worship
,
conuersation
,
righteousnes
,
honestie
,
and
all
the
workes
of
charitie
.
4.
But
the
wyse
toke
oyle
with
them
in
their
vessels
with
the
lampes
also
.
C.
He
noteth
this
to
be
a
token
of
wysdome
for
the
faithfull
to
seke
to
arme
them selues
with
necessary
helpes
to
finishe
and
accomplyshe
the
race
of
their
lyfe
.
For
the
tyme
although
it
be
shorte
,
semeth
by
reason
of
our
exceading
impacience
to
be
very
muche
prolonged
:
furthermore
,
such
is
our
nede
,
that
it
wanteth
helpes
euery
moment
.
5
Whyle
the
bridegrome
taried
,
they
all
slombered
and
slepte
.
Whyle
the
brydegrome
taried
.
M.
Christ
here
declareth
that
it
wyl
be
late
before
he
come
:
for
his
retourne
is
in
the
ende
of
the
worlde
,
and
is
reserued
till
the
latter
tymes
.
For
it
must
nedes
be
that
the
nomber
of
the
electe
be
fulfilled
:
Heb.
11.
least
the
company
of
the
saintes
should
be
accomplished
,
without
those
of
the
latter
tymes
,
and
●…east
the
iniquitie
and
malice
of
this
worlde
should
come
to
the
full
,
before
it
be
iudged
and
condemned
:
euen
as
we
reade
,
Gene:
15.
and
.18
of
the
Sodomytes
,
and
of
the
Cananeaus
:
whose
punishemente
by
the
longe
sufferinge
of
God
was
so
muche
differred
,
that
by
the
fulnes
of
iniquitie
it
was
made
rype
.
M
The
Apostle
Peter
declareth
another
cause
also
of
this
prolonginge
of
the
tyme
.
2.
Pet.
3.
The
Lorde
is
not
slacke
(
saithe
he
)
as
some
men
counte
slacknes
,
but
is
pacient
to
you
warde
,
for
so
muche
as
he
woulde
haue
no
man
loste
,
but
would
haue
al
men
tourne
to
repentaunce
.
These
thinges
are
to
be
considered
,
least
that
we
drawe
the
slacknes
of
the
Lordes
comming
,
with
the
wicked
into
an
argument
of
vnbeliefe
and
negligence
.
They
all
slombered
and
slepte
.
C.
In
that
some
take
this
slepe
(
here
mentioned
)
in
euell
parte
,
as
though
the
faythfull
gaue
them selues
to
slouthfulnes
as
wel
as
others
,
and
sleape
in
the
vanities
of
this
worlde
,
let
vs
knowe
that
it
is
contrary
to
the
meaning
of
Christe
and
to
the
order
of
the
parable
.
It
should
be
more
probable
to
vnderstande
it
of
death
,
of
the
which
the
faythfull
taste
before
the
comming
of
Christ
,
for
we
must
not
now
onely
loke
for
saluation
,
but
also
when
we
,
being
departed
this
lyfe
,
reste
in
Christe
.
Notwithstanding
,
it
is
more
simplely
vnderstode
of
earthly
busines
,
with
the
which
it
is
necessary
that
the
faithful
be
intangled
,
so
long
as
they
dwell
in
the
fleshe
.
For
although
thei
neuer
ought
to
forget
the
kingdome
of
God
,
yet
notwithstanding
the
departure
out
of
this
worlde
is
not
amis
compared
to
a
slepe
.
Neither
can
they
waighte
so
diligently
to
mete
Christ
,
Carca●…
life
of
hynde
●…
faithfu●…
but
that
diuers
cares
of
this
lyfe
,
do
either
drawe
them
back
,
make
them
slowe
,
or
intangle
them
.
Whervpon
it
commeth
to
passe
that
in
watchinge
they
are
in
some
point
a
sleape
.
M.
We
are
truly
by
a
thousande
intisementes
drawen
awaye
:
but
yet
for
al
that
we
ought
to
haue
oyle
in
store
alwayes
,
at
what
hower
soeuer
he
cal
.
It
cannot
be
but
that
we
should
haue
our
myndes
occupied
,
for
Sathan
dothe
assaulte
vs
by
wonderful
meanes
:
in
the
meane
tyme
let
vs
not
be
without
oyle
,
that
we
maye
declare
our selues
not
to
bee
vnprepared
.
The
infidell
being
called
of
the
Lorde
is
by
and
by
troubled
,
he
thinketh
of
his
lampe
,
but
hath
nothing
in
a
redines
.
On
the
contrary
parte
the
faithfull
is
neuer
take
without
his
forniture
and
thinges
necessary
appertaining
to
him
.
Infid●…
alway●…
prepa●…
the
lor●…●…●…ing
.
6
And
euen
at
midnighte
there
was
a
crie
made
,
beholde
the
bridegrome
commeth
,
go
out
to
mete
him
.
C.
This
crie
is
here
metaphorically
put
for
the
sodayne
comming
.
For
we
knowe
by
experience
that
so
often
as
any
newe
thing
or
vnloked
for
happeneth
,
men
are
wont
to
make
a
tumulte
.
The
Lorde
truely
crieth
dayly
,
that
he
wyll
come
shortly
,
but
then
ale
the
whole
worlde
shall
sounde
,
and
the
terrefiynge
maiestie
shall
so
fulfill
heauen
and
earth
,
that
it
shal
not
only
waken
those
that
are
asleape
,
but
also
make
the
dead
to
ryse
out
of
their
graues
:
A.
according
to
this
saying
,
The
hower
shall
come
,
in
the
whiche
,
Iohn
.
●…
all
that
are
in
the
graues
shall
here
his
voyce
.
7.
Then
all
those
Virgins
arose
,
and
prepared
their
lampes
.
Then
all
those
Virgins
arose
,
M.
Euen
as
the
slackenes
of
Christes
comming
,
doth
make
euen
the
wyse
slouthfull
,
so
the
loude
crye
of
his
comminge
,
will
styrre
vp
,
not
onelye
the
wyse
,
but
also
the
folish
,
and
will
make
them
carefull
howe
they
maye
meete
with
Christ
.
And
prepared
their
Lampes
,
All
truly
shal
adorne
and
set
forth
the
meetinge
of
the
Lord
,
as
wel
these
fooles
as
the
wise
:
but
by
another
maner
of
preparation
,
farre
differinge
from
theirs
.
The
wyse
because
they
haue
oyle
in
their
lampes
,
maye
easelye
light
them
and
make
them
ready
:
but
the
foolishe
cannot
do
so
.
They
at
the
last
when
it
is
to
late
go
about
to
borrow
vnoccupyed
lampes
,
when
they
shoulde
meete
with
the
Lorde
.
8.
So
the
foolishe
saide
vnto
the
wyse
:
geue
vs
of
your
oyle
:
for
our
lampes
are
gone
out
.
C.
In
these
wordes
is
declared
theyr
late
repentance
,
which
feele
not
theyr
want
and
lacke
till
all
remedy
is
past
.
For
they
are
therefore
condemned
of
folishnes
which
do
not
prouide
and
store
themselues
for
a
long
time
,
because
they
carelesly
please
themselues
in
theyr
neede
,
&
do
so
ouerpasse
the
time
of
mutuall
communication
,
that
they
despise
the
helpe
offered
vnto
them
.
Because
therefore
they
remember
not
in
due
time
the
preparinge
of
theyr
oyle
,
Christe
derydinge
their
to
late
knowledge
,
sheeweth
what
punishmente
they
shall
haue
for
theyr
slouthe
,
because
they
shall
see
that
they
are
voyde
and
drye
without
profit
.
9.
But
the
wyse
aunswered
sayinge
,
not
so
,
least
there
be
not
anoughe
for
vs
and
you
:
but
go
ye
rather
to
them
that
sell
,
and
by
for
your selues
.
No
not
so
least
there
be
not
C.
We
do
know
that
the
giftes
of
God
are
therfore
diuersly
distributed
of
the
Lorde
to
euery
one
according
to
their
proper
measure
,
that
one
may
helpe
another
,
and
to
make
that
serue
for
the
generall
propfite
of
al
men
,
whiche
one
man
particulerly
enioyeth
:
&
after
this
maner
the
holy
connexion
&
knitting
together
of
the
members
in
the
Church
is
maintayned
.
But
Christ
here
noteth
the
time
,
in
the
which
vnprofitable
cariages
being
taken
away
,
Corin.
5.
all
men
shal
be
called
by
him
to
his
tribunall
seate
:
that
euery
man
maye
receiue
accordynge
to
his
deedes
,
whether
they
be
good
or
euill
.
C.
Hee
doth
therefore
rightly
compare
that
part
of
grace
which
euery
man
hath
receyued
,
to
that
necessarye
cariage
which
euerye
one
that
traueleth
,
hath
,
because
it
will
not
suffice
manye
.
Wherefore
this
that
followeth
:
Go
ye
rarher
by
,
is
not
an
admonition
,
but
rather
a
reproch
:
as
in
this
sence
:
There
was
tyme
anoughe
before
now
to
bye
,
which
shoulde
not
haue
bene
neglected
of
you
.
For
then
there
was
oyle
to
sell
which
now
can
begotten
neither
for
money
nor
loue
.
But
the
Papistes
do
herevppon
folishly
bring
in
that
the
gifte
of
perseuerance
is
gotten
by
oure
vertues
or
els
by
our
industry
.
For
in
this
word
(
bye
)
there
is
no
price
noted
:
euen
as
wee
maye
plainlye
gather
by
the
wordes
of
the
Prophete
Esay
,
Esay
.
55.
where
the
Lorde
callinge
vs
to
bye
,
requyreth
no
price
,
but
sayth
that
hee
hath
wyne
and
milke
at
hande
,
which
hee
will
geue
freely
.
Therefore
there
is
no
other
waye
to
gette
this
,
than
to
receiue
by
fayth
that
which
is
offered
vnto
vs
.
M.
So
that
the
meaninge
of
this
place
is
not
that
the
iuste
in
the
ende
of
the
worlde
shall
sende
the
foolishe
to
some
place
to
bye
this
oyle
:
but
the
meaning
thereof
is
,
that
there
shall
be
no
remedy
then
,
by
the
which
they
reforme
and
amende
their
negligence
,
in
the
comminge
of
Christ
.
For
these
thinges
(
as
it
is
sayd
before
)
ought
to
he
vnderstode
,
by
a
figure
called
Ironia
or
els
by
a
certaine
exprobration
,
or
reprochinge
.
10.
And
while
they
went
to
bye
,
the
bridegrome
came
,
and
they
that
were
ready
went
in
with
him
to
the
mariage
,
and
the
gate
was
shut
.
A.
Al
they
which
are
ready
enter
into
the
euerlastinge
ioye
:
but
the
reste
are
excluded
and
shut
out
.
11.
Afterwarde
came
also
the
other
Virgins
,
saying
:
Lord
,
Lord
,
open
to
vs
.
Afterwarde
came
also
the
other
Vir.
?
C.
Christ
here
affirmeth
that
the
gate
of
his
Heauenly
kingdome
shal
be
shut
vp
against
those
that
are
not
wel
prouided
,
because
they
faynted
in
the
middest
of
the
race
.
For
wee
must
not
here
scrupulously
demaunde
howe
Christe
sayth
that
the
foolishe
Virgins
went
to
bye
oyle
:
because
hee
meaneth
nothing
els
but
that
all
those
shal
be
driuen
from
the
enterance
of
the
kingdome
of
Heauen
,
whiche
are
not
in
a
redines
euen
in
a
moment
.
Lorde
,
Lorde
,
A.
This
repetition
or
doubleinge
of
the
name
(
Lorde
)
doth
declare
howe
greatlye
they
shal
be
vexed
which
are
contemners
of
the
grace
of
God
,
when
they
knowe
to
late
that
the
hope
of
euerlastinge
saluation
is
taken
from
them
.
12.
But
hee
aunswered
and
sayde
:
Verely
I
saye
vnto
you
I
knowe
you
not
.
But
hee
aunswered
and
said
:
A.
This
is
the
rewarde
of
vnbeleefe
.
The
Lord
promised
trulye
,
that
hee
woulde
here
those
that
call
vppon
him
:
yet
notwithstanding
the
folishe
Virgins
are
not
here
hearde
,
Inuocation
must
haue
trust
of
Gods
mercy
annexed
to
it
.
because
they
call
vppon
him
without
trust
of
his
mercye
and
promises
.
Hypocrites
shall
make
lamentacion
in
vaine
,
that
all
helpe
is
taken
from
them
.
And
this
is
that
which
the
Apostle
writeth
to
the
Hebrewes
saying
:
That
there
be
no
fornicator
,
or
vncleane
person
,
as
Esau
,
Hebr.
12.
which
for
one
messe
of
pottage
sould
his
byrth
right
.
For
ye
know
howe
that
afterwarde
,
when
hee
woulde
by
inheritaunce
haue
receyued
blessing
,
hee
was
put
by
,
for
hee
founde
no
place
of
repentance
thoughe
hee
sought
it
with
teares
.
Reprobates
repent
not
from
the
bottome
of
the
harte
.
Hee
did
not
pray
in
fayth
,
but
did
rather
murmure
agaynst
God
.
Such
are
the
complaintes
of
all
the
reprobate
,
which
know
that
they
are
excluded
,
and
yet
cannot
crye
from
the
affection
of
the
hart
.
I
knowe
you
not
That
is
to
saye
,
I
neuer
counted
you
amonge
the
nomber
of
myne
.
13.
Watch
therefore
,
for
ye
know
neyther
the
day
,
nor
yet
the
houre
,
wherin
the
sonne
of
man
shall
come
.
M.
Wee
ought
dyligently
to
note
the
conclusion
of
this
parable
,
watch
(
sayth
hee
.
)
Wherefore
?
Because
the
gate
shal
be
opened
to
them
that
are
readye
,
&
shut
against
the
rest
.
When
shall
this
be
?
Euen
in
that
day
,
when
the
bridegrome
shall
come
,
whose
comminge
no
man
knoweth
.
14.
For
as
a
certaine
man
readye
to
take
his
iorney
to
a
straunge
countrey
called
his
seruauntes
,
and
deliuerd
vnto
them
his
goodes
.
For
as
a
certaine
man
M.
In
the
parable
goinge
before
Christe
admonished
vs
to
watche
,
because
the
day
of
his
comminge
is
not
knowen
:
but
by
this
parable
hee
sheeweth
what
shall
come
to
passe
in
his
comminge
:
speciallye
to
those
that
are
his
seruauntes
and
mynisters
,
to
whom
it
belongeth
to
dispence
and
bestowe
those
gyftes
faythfully
according
to
the
person
and
condition
of
euerye
one
,
to
the
profite
and
augmenting
of
the
kingdome
of
God
.
M.
For
by
the
similitude
of
the
trauelinge
man
hee
doth
secretlye
preuente
the
opinion
of
his
Disciples
,
which
they
had
conceaued
of
the
present
reuealing
of
his
kingdome
:
shewing
that
hee
muste
depart
out
of
this
life
and
that
hee
will
retourne
not
by
and
by
,
but
after
a
longe
time
to
manifest
and
reueale
the
glorye
of
the
kingdome
of
God.
Luke
.
●●
Of
the
whiche
matter
wee
haue
a
manifeste
place
in
the
nyntene
of
Luke
where
this
parable
also
is
put
downe
vnto
vs
.
M.
Howbeit
there
seemeth
to
be
some
difference
betwene
this
our
Euangelist
Mathewe
and
Luke
in
the
narration
of
this
parable
.
C.
For
Mathew
touchinge
one
onely
part
,
Luke
comprehendeth
two
.
This
part
both
of
them
haue
,
that
Christ
is
like
vnto
a
certayne
Lorde
,
which
to
get
a
kingdome
,
went
into
a
farre
countrey
,
and
left
his
goodes
with
his
seruauntes
to
occupye
,
and
so
forthe
as
followeth
:
But
Luke
hath
this
more
then
Mathewe
,
that
the
Cittizens
beinge
abused
in
the
absence
of
the
noble
man
,
moued
a
tumulte
,
that
they
mighte
be
no
longer
subiecte
vnder
him
.
Christ
had
respecte
to
both
these
partes
,
that
the
Disciples
were
greatly
deceaued
,
which
thoughte
that
the
kingdome
was
now
established
,
and
that
hee
came
nowe
to
Hierusalem
that
he
might
set
vp
the
happy
state
thereof
out
of
hande
.
So
that
Christe
seekinge
to
take
awaye
the
hope
of
the
present
kingdome
,
exhorteth
them
to
pacience
.
For
hee
saith
that
they
must
labor
diligently
a
longe
time
,
before
that
they
enioye
that
glorye
,
the
which
they
so
greedely
desyered
without
traueile
.
Readye
to
take
his
iourney
.
C.
Seinge
the
Dysciples
thought
that
Christ
wente
then
to
take
possession
of
the
kingdome
:
hee
doth
firste
of
all
correcte
this
error
,
because
hee
must
go
a
great
waye
of
to
get
him
a
kingdome
.
And
as
touching
this
farre
countrey
,
Christ
thereby
mente
to
note
nothinge
els
,
than
his
longe
absence
from
the
tyme
of
his
death
,
vntill
the
last
comminge
.
For
althoughe
hee
sittinge
at
the
righte
hande
of
God
,
hath
obtayned
the
rule
&
power
both
of
Heauen
and
earth
:
yet
notwithstandinge
because
hee
hath
not
as
yet
subdued
his
ennemies
,
and
because
hee
hath
not
appeared
as
yet
the
Iudge
of
the
world
,
neither
hath
reuealed
his
maiestye
,
hee
is
not
withoute
good
consideration
,
sayde
to
be
absent
from
his
seruauntes
,
til
hee
returne
againe
,
glorifyed
with
new
honour
and
power
.
It
is
most
true
that
hee
raigneth
,
when
hee
doth
regenerate
his
to
euerlasting
life
,
and
repayreth
them
to
the
Image
of
God
,
and
associateth
them
with
the
Angels
,
〈◊〉
raig●…
nowe
by
●●wer
&
●●
.
when
he
gouerneth
his
Church
with
his
worde
,
defendeth
the
same
with
his
helpe
,
replenisheth
the
same
with
the
giftes
of
his
spirite
,
maintaineth
the
same
with
his
grace
,
sustayneth
the
same
with
his
power
,
and
geueth
vnto
it
whatsoeuer
is
necessary
for
his
saluation
,
when
hee
stilleth
the
rage
of
Sathan
and
his
ministers
,
and
disapointeth
all
their
deuises
:
but
because
this
maner
of
rayning
is
hid
from
the
fleshe
the
reuealinge
thereof
is
properly
differred
vntill
the
last
daye
.
Therfore
seinge
the
Dysciples
toke
hould
of
the
shadowe
of
the
kingdome
,
the
Lorde
declareth
that
they
must
seeke
for
the
kingdome
a
farre
of
,
that
they
maye
learne
to
abyde
delaye
.
Called
his
seruauntes
C.
By
the
name
of
seruauntes
,
hee
doth
not
onely
vnderstande
Preachers
,
but
also
all
those
that
are
in
the
Churche
whom
hee
appointeth
to
this
,
that
euery
one
according
to
his
porcion
and
abillitye
,
helpe
his
neighbour
.
But
specially
in
these
wordes
hee
hath
respecte
vnto
the
mynisters
.
The
Euangelist
Luke
maketh
mencion
of
ten
seruauntes
:
but
wee
must
not
stande
so
much
vppon
the
nomber
of
the
seruauntes
,
as
vppon
the
summes
of
money
.
For
Mathew
making
mencion
of
diuers
summes
doth
comprehende
a
more
fruteful
doctrine
:
namely
that
Christ
doth
not
commit
to
euery
one
an
equal
burthen
or
portion
of
worke
,
but
geueth
to
one
a
little
summe
,
to
another
a
great
portion
.
In
this
both
the
Euangelistes
do
agree
,
the
Christ
doth
as
it
were
take
a
longe
iorneye
from
his
houshould
,
vntill
the
last
day
of
resurrection
:
in
the
meane
time
that
it
is
not
meete
that
they
sit
ydell
and
vnprofitable
:
for
euery
one
hath
a
seuerall
office
enioyned
vnto
him
,
in
the
which
he
may
exercise
himselfe
:
and
that
therefore
they
ought
to
be
deligent
in
their
busynes
that
they
may
finish
faythfully
the
Lordes
worke
.
Luke
sayth
simplely
that
a
pounde
of
money
was
committed
to
euerye
one
:
because
if
the
Lorde
commit
somewhat
vnto
vs
,
whether
it
be
more
or
lesse
,
euery
man
shall
geue
acompt
for
himselfe
.
The
Euangelist
Mathew
(
as
wee
sayd
euen
now
)
speaketh
more
expresly
and
plentifullye
,
who
maketh
seuerall
degrees
in
the
distribution
of
the
money
.
For
wee
know
that
the
Lord
doth
not
deale
a
like
with
all
men
in
the
distribution
of
his
giftes
,
Ephe.
4.
1.
Cor.
12.
but
geeueth
to
euerye
man
as
it
seemeth
to
him
best
,
that
one
may
excell
another
.
But
what
giftes
soeuer
the
Lord
bestow
vppon
vs
,
let
vs
knowe
that
it
is
committed
vnto
vs
,
as
it
were
moneye
,
that
some
gaine
mighte
come
thereof
.
For
there
is
nothinge
more
displeasaunte
vnto
God
,
than
to
burye
his
graces
(
the
force
wherof
consisteth
in
fructefyinge
,
)
in
secrete
,
and
to
bestow
them
to
no
vse
.
M.
Hee
sayth
here
that
hee
called
his
seruaunts
,
Callinge
is
necessary
for
the
mynisters
of
Christ
.
to
the
ende
wee
might
know
that
vocation
is
necessarye
,
insomuche
that
no
man
without
the
same
can
play
the
true
seruaunt
of
Christ
.
They
being
called
,
Heauenly
giftes
are
committed
vnto
them
,
for
the
profite
of
the
Church
.
They
which
runne
of
themselues
,
or
are
set
in
auctority
by
men
onely
,
as
they
are
not
called
of
the
Lord
,
so
also
are
they
destitute
of
the
distribution
of
his
giftes
and
graces
.
But
the
certainty
of
the
callinge
beinge
more
secrete
,
is
knowen
by
the
Heauenlye
giftes
,
namelye
by
those
which
are
not
common
,
but
meete
for
the
promoting
of
the
kingdome
of
God
.
Wher
these
are
found
wee
may
be
sure
that
there
is
that
secrete
calling
of
God
,
thrusting
out
his
mynisters
into
his
Vyneyarde
.
And
deliuered
vnto
them
his
goodes
Wee
haue
nothinge
therefore
of
our
owne
,
Man
hath
no
good
thing
of
his
owne
,
but
by
imputacion
.
what
good
thing
soeuer
is
in
vs
it
belongeth
vnto
God
,
yet
neuerthelesse
it
is
committed
vnto
vs
vppon
this
condition
that
wee
shoulde
be
counte
able
vnto
him
for
it
.
No
man
therfore
ought
to
arrogate
any
thing
to
himselfe
as
though
it
were
his
owne
,
although
hee
excel
the
rest
in
great
giftes
.
What
hast
thou
O
man
that
thou
hast
not
receiued
?
1.
Cor
,
4.
If
thou
haue
receiued
it
,
why
doste
thou
glorye
as
though
thou
haddest
not
receiued
it
?
For
this
is
not
so
to
be
vnderstode
,
that
he
gaue
them
his
goodes
to
the
ende
they
should
be
theyr
owne
,
to
vse
them
at
their
pleasure
,
but
rather
to
dispence
and
bestowe
for
the
profit
of
others
.
Ephe.
4
,
So
the
Apostle
Paule
sayth
in
another
place
:
He
assending
on
hye
gaue
giftes
vnto
men
.
For
whatsoeuer
is
geuen
to
the
mynisters
of
Christ
,
it
is
geuen
more
vnto
the
Churche
than
vnto
them
.
15.
And
vnto
one
hee
gaue
fiue
talentes
,
to
another
two
,
and
to
another
one
,
to
euerye
man
after
his
abilitye
:
and
straight
waye
departed
.
And
vnto
one
hee
gaue
fiue
talentes
M.
All
receyued
not
like
giftes
,
but
to
some
more
,
to
some
lesse
was
geuen
.
Rom.
12.
1.
Corin.
12.
Ephesi.
4.
As
concerninge
the
diuersity
of
giftes
,
reade
the
twelfthe
chapeer
of
S.
Paule
to
the
Romaynes
.
The
grace
of
God
is
not
equallye
poured
vppon
all
men
,
but
accordinge
to
measure
,
accordinge
to
neede
,
and
accordinge
to
the
office
committed
.
Wherefore
we
must
not
onely
see
what
wee
haue
receyued
,
but
also
what
our
callinge
and
office
doth
requyre
.
To
euery
man
after
his
abilitye
By
these
wordes
,
Christe
doth
not
put
a
difference
betweene
nature
,
and
the
giftes
of
the
spirite
:
for
there
is
no
power
or
aptnes
which
being
receiued
,
oughte
not
to
be
referred
vnto
God
.
So
that
,
whosoeuer
will
deuide
with
God
,
hee
shal
haue
nothing
left
to
himselfe
.
What
is
the
meaninge
therefore
of
this
,
that
the
good
man
of
the
house
is
sayd
to
geue
to
euery
one
either
more
or
lesse
accordtnge
to
their
ability
?
Surely
the
meaning
is
this
,
that
as
God
hath
desposed
and
geuen
to
euery
one
naturall
giftes
:
so
also
hee
enioyneth
to
them
eyther
this
or
that
,
hee
exerciseth
them
in
doinge
one
thinge
or
another
,
hee
exalteth
them
to
diuers
functions
,
and
hee
doth
alwayes
plentifully
offer
them
occasion
to
worke
.
M.
Wee
must
take
heede
therefore
least
wee
thincke
that
any
hath
any
power
in
the
kingdome
of
Heauen
in
that
sort
,
that
he
hath
power
ouer
his
owne
:
but
wee
must
graunt
,
that
not
onely
the
officies
themselues
,
but
also
the
power
to
accomplishe
the
same
commeth
of
the
Lord
.
Not
that
wee
are
able
to
thincke
anye
thinge
of
our selues
,
2.
Cor
,
3.
as
of
our selues
:
but
our
abilitye
commeth
of
God
which
hath
made
vs
meete
ministers
of
the
newe
Testamente
.
And
the
Apostle
Peter
sayth
,
1.
Peter
.
4
if
any
man
mynister
,
let
him
do
it
as
of
the
abillitye
which
God
mynistereth
vnto
him
.
C.
Rediculouse
therefore
is
the
opinion
of
the
Papistes
,
in
gatheringe
herevppon
that
all
men
receiue
the
giftes
of
God
according
to
their
merits
and
desertes
.
For
although
the
olde
interpreter
hath
:
To
euerye
one
accordinge
to
his
vertue
:
yet
notwithstanding
by
this
word
(
vertue
)
hee
ment
not
that
men
are
blessed
of
God
and
endued
with
grace
from
aboue
,
accordinge
to
their
behauiour
and
as
they
haue
gotten
prayse
of
vertue
:
but
onely
accordinge
as
the
Lorde
of
the
house
thinketh
them
meete
.
And
wee
knowe
that
there
is
no
man
founde
meete
of
God
,
vntil
he
haue
made
him
meete
.
And
the
Greeke
worde
(
Dhunamis
,
)
which
Christe
vsed
for
this
word
(
abillity
)
wanteth
all
ambiguity
.
M.
The
Euangelist
Luke
addeth
sayinge
:
Occupy
till
I
come
.
By
the
which
wordes
hee
committed
to
the
Apostles
and
Preachers
,
their
office
and
mynisterye
of
Preachinge
the
Gospell
.
For
by
that
,
as
the
Churche
is
builded
,
so
are
the
goodes
of
Christe
encreased
,
whiche
goodes
or
treasure
are
men
obtayninge
saluation
by
fayth
in
Christ
.
Therefore
these
wordes
of
Luke
:
Occupy
till
I
come
:
is
as
much
as
this
,
Go
ye
throughout
the
whole
world
and
preach
the
Gospell
to
euerye
creature
:
Marke
.
●…
A.
For
I
haue
chosen
you
and
ordayned
you
to
go
,
Iohn
.
15.
and
bringe
forth
fruite
,
and
that
your
fruite
should
remaine
.
And
straight
way
departed
Read
the
exposition
of
the
14.
verse
before
.
16.
Then
hee
that
had
receiued
the
fiue
talentes
went
and
occupyed
with
the
same
and
wan
other
fiue
talentes
.
Then
hee
that
had
receiued
M.
These
wordes
do
verye
well
set
forth
vnto
vs
the
mynistery
of
the
worde
,
speciallye
the
Apostleship
.
This
word
,
(
went
)
hath
relacion
,
to
,
Go
ye
:
and
to
this
also
:
And
they
wente
and
preached
euery
where
.
Howbeit
this
ought
not
to
be
restrayned
onlye
to
the
mynisters
of
the
word
,
(
as
we
sayd
euen
now
)
but
also
to
all
those
,
which
being
endued
of
God
with
diuers
giftes
,
ought
to
promote
his
glory
.
And
occupyed
with
the
same
C.
They
are
sayd
to
occupy
,
which
profitablely
bestowe
whatsoeuer
God
hath
committed
vnto
them
.
Bu.
For
to
occupye
is
,
to
exercyse
themselues
in
the
giftes
of
God
committed
vnto
them
,
to
geeue
all
glorye
vnto
God
,
to
prayse
God
,
to
liue
honestlye
,
to
exhorte
all
men
to
goodnes
,
to
do
good
vnto
all
men
,
and
by
such
like
godly
labour
,
to
wyn
many
vnto
God
.
C.
For
the
life
of
the
godly
is
verye
aptlye
compared
to
occupyinge
:
because
they
ought
mutually
to
occupye
amonge
themselues
to
maintaine
fellowship
,
loue
,
and
concorde
.
And
wan
other
fiue
talentes
The
gaine
and
fruite
here
mencioned
is
nothinge
els
,
than
the
common
profite
,
which
setteth
forth
the
glory
of
God
.
For
although
God
doth
not
enriche
or
in
encrease
our
laboures
:
yet
notwithstanding
as
euery
man
doth
most
profite
his
brethren
,
and
doth
profitablelye
vse
those
giftes
to
their
profite
which
hee
hath
receiued
at
the
handes
of
God
:
so
hee
is
said
to
bringe
gaine
,
and
fruite
vnto
God
.
For
so
acceptable
is
the
saluation
of
men
to
our
Heauenlye
father
,
that
what
soeuer
is
bestowed
vppon
the
same
,
he
will
haue
put
in
the
accomptes
.
God
therefore
taketh
fruit
of
vs
,
because
by
oure
woorke
,
hee
will
set
forth
his
glorye
.
Wee
are
vnworthy
truly
,
but
hee
maketh
vs
worthy
by
that
grace
,
that
hee
vsed
the
Apostleship
of
Paule
to
preach
the
Gospell
throughoute
diuers
Nations
,
〈◊〉
.
9.
which
made
himselfe
a
seruaunt
to
all
men
that
hee
mighte
win
the
more
vnto
Christ
.
17.
Likewyse
also
hee
that
receiued
two
,
gayned
other
two
.
Bu.
The
seruaunt
that
receyued
fiue
talentes
,
signifyeth
those
,
which
because
they
haue
receyued
greate
grace
,
therefore
they
shewe
forth
the
greatest
workes
.
But
this
man
whiche
receiued
two
talentes
onlye
,
doth
denote
vnto
vs
the
meaner
sorte
,
who
also
accordinge
to
the
measure
of
the
grace
which
they
haue
receyued
,
do
labour
faithfully
and
not
in
vaine
.
All
these
occupye
profitablely
,
and
do
gayne
to
the
Lord
,
not
seeking
those
things
that
pertaine
to
themselues
,
but
the
Lordes
.
18
But
hee
that
receiued
that
one
,
went
and
digged
in
the
earth
,
and
hyd
his
Lordes
money
.
M.
This
fellowe
representeth
those
which
discharge
not
their
office
according
to
their
abillity
,
●…enāts
.
which
they
haue
of
God
,
but
do
abstaine
from
occupyinge
,
from
labour
,
from
trouble
,
and
from
the
daungers
of
Preachinge
the
Gospel
,
seeking
onely
their
ease
and
quietnes
.
●…no
4
.
There
were
manye
of
this
sort
in
the
time
of
Paule
which
forsakinge
the
function
of
the
Gospell
,
gaue
themselues
to
the
world
.
They
thincke
it
sufficient
if
they
keepe
their
talente
,
hauinge
no
care
for
the
gayne
,
in
the
meane
time
they
wonderfully
dissemble
,
and
hyde
the
gift
receyued
.
This
kinde
of
men
,
(
because
they
thought
that
they
could
not
be
blamed
,
for
that
they
hinder
not
other
men
from
doing
their
dutye
)
is
condemned
of
oure
sauiour
Christ
,
as
vntrusty
and
reprobate
:
to
the
ende
hee
mighte
thereby
admonishe
his
Dysciples
,
diligentlye
and
faythfullye
to
dyscharge
their
dutye
.
19.
After
a
longe
season
,
the
Lorde
of
these
seruauntes
came
and
reckened
with
them
.
After
a
longe
season
,
M.
Althoughe
it
be
longe
ere
Christe
come
,
yet
for
all
that
,
hee
will
come
at
the
length
to
Iudgement
,
least
any
man
should
behaue
himselfe
the
more
negligently
,
because
of
the
longe
comming
thereof
.
And
reckened
with
them
He
sheeweth
that
whatsoeuer
wee
haue
receyued
of
the
Lorde
is
not
geuen
vnto
vs
simplely
,
but
vppon
this
condition
that
wee
shoulde
geue
accompt
of
the
same
,
as
wee
haue
said
before
.
But
wee
are
therefore
oftentimes
voyde
of
care
,
and
do
not
shew
our selues
so
dilligente
in
the
obedience
of
God
,
because
wee
thincke
those
things
,
that
wee
haue
receiued
to
be
our
owne
:
insomuche
that
hee
which
hath
goodes
,
if
hee
throughe
negligence
leese
any
part
thereof
,
hee
thinketh
the
hee
leeseth
nothinge
but
that
whiche
is
hys
owne
,
not
consideringe
with
himselfe
that
hee
shall
make
an
accompt
for
the
losse
:
but
hee
whiche
occupyeth
another
mans
substance
,
and
hath
the
ouersight
of
the
same
,
careth
for
the
vtmost
farthing
,
knowing
that
he
must
geue
accompte
.
20.
And
so
hee
that
had
receiued
fyue
talentes
came
,
and
brought
other
fiue
talentes
sayinge
:
Sir
thou
deliuerest
vnto
me
fiue
talentes
:
behould
I
haue
gayned
with
them
siue
mo
.
M.
Wee
haue
sayd
already
that
wee
may
not
stande
scrupulously
vppon
euerye
point
of
the
parable
.
Because
hee
made
mencion
of
an
accompt
,
therefore
hee
declareth
simplely
what
thinges
are
commonlye
spoken
in
making
of
an
accompt
.
For
in
the
latter
Iudgement
,
the
good
shall
not
declare
,
what
and
howe
muche
good
they
haue
done
,
and
how
great
vantage
they
haue
brought
to
the
kingdome
of
God
.
Neither
shal
they
know
how
much
gayne
they
haue
brought
to
the
kingdome
of
Christ
,
by
their
ministery
:
but
shall
saye
,
Lord
,
when
did
wee
see
thee
hungrye
and
fed
thee
&c.
But
the
Lord
himselfe
to
whom
all
things
are
bare
and
open
,
shal
be
ignoraunt
of
none
of
those
things
which
are
wrought
in
fayth
and
truth
.
C.
Therefore
that
wee
should
not
be
wearye
of
well
doinge
,
Christe
pronounceth
that
their
laboure
shall
not
be
in
vaine
,
whiche
shall
exercise
themselues
faythfully
in
their
vocation
.
21.
His
Lorde
saide
vnto
him
:
well
thou
good
and
faithfull
seruaunte
,
Thou
hast
beene
faithfull
in
fewe
thinges
,
I
will
make
the
ruler
ouer
many
thinges
.
Enter
thou
into
the
ioye
of
thy
Lorde
.
Well
thou
good
and
faithfull
seruaunte
This
is
a
kinde
of
speache
vsed
in
the
prayse
and
commendacion
of
him
which
hath
done
his
dutye
.
Two
speciall
thinges
in
a
stewarde
.
Christe
commendeth
in
this
man
two
things
,
namely
,
goodnes
,
and
faithfulnes
,
which
are
the
speciall
thinges
in
a
steward
.
Thou
hast
bene
faythfull
ouer
fewe
thinges
The
Euangeliste
Luke
hath
:
Thou
hast
beene
faythfull
in
the
least
.
Hee
calleth
those
his
goodes
few
&
the
least
,
which
hee
gaue
to
his
mynisters
to
occupye
and
bestowe
,
beinge
suche
and
so
great
,
that
withoute
it
we
cannot
be
saued
(
the
which
the
Apostle
calleth
the
power
of
God
,
and
the
wysedome
of
God
,
1.
Cor.
1.
2.
Cor.
4.
Ephesi.
3
Math.
7.
hee
calleth
it
also
a
treasure
,
and
the
vnsearcheable
ryches
of
God
,
and
Christe
himselfe
compareth
it
to
precious
stones
)
his
goodes
(
I
say
)
beinge
so
greate
and
precious
,
hee
calleth
them
few
and
the
least
in
respect
of
those
thinges
which
wee
shall
receiue
after
this
life
.
Hereby
wee
are
admonished
howe
greate
the
ioyes
of
the
life
to
come
shal
be
.
First
of
all
hee
prayseth
this
,
that
the
seruaunt
declareth
his
faith
&
trust
accordinge
to
the
substance
and
pryce
of
the
thinge
committed
vnto
him
.
For
marke
this
prouerbe
.
Hee
that
in
small
thinges
wil
be
vniust
,
In
matters
of
price
deserueth
no
trust
.
I
will
make
the
ruler
ouer
many
thinges
C.
The
Euangelist
Luke
hath
:
I
wil
make
the
ruler
ouer
fyue
Citties
,
(
speakinge
of
him
whiche
had
gayned
fyue
poundes
:
by
the
which
wordes
he
declareth
that
there
shal
be
another
maner
glory
of
kingdome
in
his
last
comminge
,
than
now
appeareth
.
For
now
wee
do
but
laboriouslye
discharge
the
busines
of
one
that
is
absent
:
Faithf●…●●uaunte●…
their
r●●
but
then
hee
shall
haue
plentye
and
great
aboundance
of
riches
at
his
hande
,
with
the
which
he
may
largelye
enriche
vs
.
But
our
Euangeliste
speaketh
more
simplelye
sayinge
.
Enter
thou
into
the
ioye
of
thy
Lorde
C.
By
the
which
he
declareth
that
faythfull
seruauntes
,
whose
offices
hee
hath
allowed
,
shal
be
partakers
with
him
of
the
blessed
store
of
al
good
thinges
.
Bu.
To
this
effect
pertayneth
that
which
the
Apostle
writeth
:
Rom.
●…
The
afflictions
of
this
life
are
nothing
in
respect
of
the
glory
that
shal
be
sheewed
vppon
vs
.
Inspeakeable
benefites
therfore
shal
be
bestowed
vppon
the
faithfull
seruaunts
of
the
Lorde
.
22.
Hee
also
that
had
receiued
two
talentes
,
came
and
said
:
sir
thou
deliueredst
vnto
me
two
talentes
:
behoulde
I
haue
won
two
other
talentes
with
them
.
Bu.
Here
is
set
forth
the
other
faythfull
seruaunt
,
who
according
to
his
meane
gift
,
declared
a
wonderfull
trust
towardes
God
:
wherevppon
hee
also
bringeth
forth
fruite
not
to
be
repented
.
Let
no
man
therefore
be
greued
with
himselfe
,
in
that
hee
seeth
his
neighbour
to
be
endued
with
larger
gifts
,
to
flerishe
with
manye
vertues
,
neither
let
him
enuye
the
glorye
of
one
that
excelleth
him
:
let
all
men
pray
rather
to
the
Lord
for
the
encrease
of
giftes
and
vertues
.
23.
His
Lorde
saide
vnto
him
:
well
good
and
faythfull
seruaunte
:
Thou
hast
bene
faithfull
ouer
fewe
things
I
will
make
the
ruler
ouer
manye
thinges
.
Enter
thou
into
the
ioy
of
the
Lorde
.
Well
good
and
faithfull
seruaunt
A.
The
duty
of
this
seruant
also
,
which
had
receiued
lesse
giftes
of
the
Lorde
,
is
allowed
,
his
fayth
praysed
,
and
rewarded
of
the
Lorde
.
The
Lord
sayth
vnto
him
as
he
sayde
to
the
first
,
Enter
thou
into
the
ioye
of
M.
Both
of
them
are
said
to
be
good
and
faithful
,
&
are
receiued
into
the
Lords
ioy
.
Let
no
man
therefore
thinke
that
he
is
despysed
of
the
Lord
,
if
he
haue
a
meane
dispensation
,
if
so
be
that
he
faythfully
discharge
his
duty
.
For
it
is
not
considered
how
much
thou
art
of
ability
,
&
how
hard
an
office
thou
hast
:
but
the
question
is
,
how
faithful
thou
hast
bene
toward
the
Lord
.
24.
Then
hee
which
had
receiued
the
one
talent
,
came
and
said
:
Sir
I
knew
thee
,
that
thou
art
a
harde
man
:
reapinge
where
thou
hast
not
sowen
,
and
gatheringe
where
thou
hast
not
strawed
.
Then
hee
which
had
receiued
the
one
talent
Bu.
Nowe
is
depainted
vnto
vs
the
most
wicked
&
corrupte
desposition
aboue
all
others
of
this
slouthful
and
sleapy
seruaunt
.
●●se
ser●●
.
And
this
fellowe
doth
verye
well
set
forthe
the
blasphemous
words
of
all
the
wicked
ones
&
the
vngodly
&
vaine
excuses
of
al
hipocrites
.
The
wicked
crye
,
it
is
a
hard
and
dangerous
thinge
to
serue
the
Lord
:
hee
requireth
of
vs
greate
thinges
,
to
performe
the
which
he
hath
geuen
vs
small
ability
:
least
therefore
anye
of
his
giftes
perishe
here
through
my
lacke
of
wisedome
,
that
which
hee
gaue
mee
vntilled
,
I
will
leaue
vntouched
when
I
depart
,
An
other
sayth
:
Why
shall
I
geue
my
minde
to
righteousnes
and
holynes
?
If
I
be
one
of
the
electe
I
shal
be
saued
without
all
doubt
how
sinfull
soeuer
I
be
:
againe
,
if
I
be
one
of
the
reprobates
,
I
shall
vndoubtedly
be
damned
how
much
soeuer
I
vex
my selfe
,
and
afflicte
my
bodye
with
chastisement
,
and
pray
for
fayth
:
for
I
shall
praye
in
vaine
,
because
election
is
not
obtayned
by
prayer
.
Therfore
least
I
offende
I
content
my selfe
,
and
commit
me
to
the
election
of
God
,
that
I
may
be
saued
by
none
of
my
merits
,
but
by
the
free
election
and
grace
of
God.
●…s
.
1
A.
As
though
in
deede
this
were
not
the
ende
of
our
election
,
that
wee
should
be
holy
&
vnblameable
before
God
.
Bu.
Furthermore
a
man
shall
finde
at
this
day
,
not
vnlearned
and
vnskilful
men
,
who
when
they
are
called
eyther
to
office
of
teachinge
,
or
to
the
office
of
a
Magistrate
,
obiect
and
say
:
It
is
a
heauy
and
troublesome
vocation
whervnto
I
am
called
:
&
althoughe
God
,
hath
bestowed
vppon
mee
certaine
giftes
,
yet
notwithstandinge
I
knowe
that
they
are
not
so
greate
as
are
requyred
:
least
therefore
I
should
offende
I
will
liue
a
priuate
man
.
●●ptes
〈◊〉
be
made
〈◊〉
giftes
●…
daye
of
●…gement
.
A.
But
wee
shall
heare
by
and
by
what
the
Lord
will
say
to
these
carelesse
fellowes
when
hee
shall
come
to
recken
with
them
for
those
giftes
.
Sir
I
knewe
thee
that
thou
art
a
hard
man
C.
This
hardnes
doth
pertaine
nothing
at
all
to
the
summe
of
this
parable
:
and
they
are
of
a
folish
opinion
,
which
dispute
here
,
how
straitly
and
hardly
the
Lorde
dealeth
with
those
that
are
his
.
For
the
purpose
of
Christe
was
no
more
to
note
suche
rygor
,
than
to
commende
vsurye
,
when
hee
sayth
that
the
Lord
of
the
house
requyred
to
haue
his
money
deliuered
with
aduantage
,
Christ
onely
meaneth
that
their
slouthfulnes
shal
be
inexcusable
,
whiche
both
suppresse
the
giftes
of
God
,
and
also
spende
their
time
in
idlenes
.
25.
And
therefore
was
I
afrayde
,
and
went
and
hid
thy
talente
in
the
earthe
.
Lo
there
thou
hast
that
thine
is
.
A.
The
wicked
and
the
ypocrites
,
feare
where
no
feare
is
:
and
when
they
shoulde
feare
,
then
are
they
voyde
of
all
care
.
This
wicked
seruaunt
should
rather
haue
stoode
in
feare
,
least
he
should
despise
his
maisters
commaundemente
,
by
the
which
hee
charged
him
to
worke
till
he
came
.
26.
His
Lorde
aunswered
and
saide
vnto
him
:
Thou
euill
and
slouthfull
seruaunte
,
thou
knewest
that
I
reape
where
I
sowed
not
,
and
gather
where
I
haue
not
strawed
.
His
Lord
aunswered
Bu.
Here
the
iust
iudgement
of
God
against
ypocrites
is
plentifully
declared
,
besyde
the
sharpe
reprehension
of
the
wicked
facte
,
and
equall
ponishment
.
Thou
euil
and
slouthful
seruaunt
M.
In
that
he
calleth
him
euill
and
slouthfull
,
he
sheeweth
that
he
ceased
from
worke
,
not
so
muche
by
the
feare
of
his
seueritye
,
as
by
his
owne
slouthfulnes
and
negligence
.
27.
Thou
oughtest
therefore
to
haue
deliuered
my
moneye
to
the
exchaungers
,
and
then
at
my
comminge
should
I
haue
receiued
my
owne
wyth
vauntage
.
Bu.
The
Euangeliste
Luke
bringeth
in
before
these
woords
:
Of
thine
owne
mouthe
will
I
condemne
thee
.
Hee
is
condemned
of
his
owne
mouth
by
turning
that
against
him
,
which
he
alleaged
for
his
excuse
.
As
if
he
should
saye
,
Thou
knewest
that
I
was
a
straite
requyrer
of
gaine
:
why
then
diddest
thou
not
for
feare
of
my
seueritye
geue
my
money
to
the
exchangers
?
&
I
which
seeke
for
gaine
there
,
where
I
bestowed
no
cost
,
should
shortlye
come
&
require
my
money
with
vantage
:
that
is
to
say
,
that
I
would
reape
there
where
I
sowed
not
.
The
stocke
and
chaunce
therof
was
mine
,
&
not
thine
:
&
thou
diddest
owe
the
duty
of
a
seruant
to
the
Lord
.
28
Take
therefore
the
talent
from
him
,
and
geue
it
vnto
him
which
hath
ten
talentes
.
Question
.
It
may
be
demaunded
,
what
maner
of
sayinge
is
this
.
For
then
all
workinge
shall
cease
?
Aunsweare
.
Wee
aunsweare
,
that
we
must
remember
that
which
wee
sayde
before
,
that
they
do
erre
which
scrupulouslye
stande
vppon
euery
word
of
parables
.
But
the
true
and
natural
sence
hereof
is
this
the
although
now
slouthfull
and
vnprofitable
seruantes
haue
the
giftes
of
the
spirite
,
yet
notwithstanding
at
the
lengthe
they
shall
be
stripped
out
of
all
,
that
their
nakednes
and
reprochfull
neede
may
turne
to
the
glory
of
the
good
.
Christe
sayth
that
these
are
slouthfull
,
or
that
they
do
digge
their
talent
or
pounde
vnder
the
earthe
:
because
they
seeking
altogether
for
ease
and
pleasure
,
will
suffer
no
trouble
at
all
:
euen
as
we
see
very
many
while
they
are
whollye
addicted
to
their
priuate
commodities
,
do
let
passe
all
the
duties
of
charitye
,
and
haue
no
regarde
of
the
common
buildinge
.
So
that
wee
may
easlye
gather
by
this
parable
,
that
there
is
no
kinde
of
life
more
acceptable
before
God
,
than
that
,
by
the
whiche
there
commeth
some
profite
to
the
society
of
men
.
29.
For
vnto
euery
one
that
hath
,
shal
be
geuen
,
and
he
shall
haue
aboundance
.
But
hee
that
hath
not
,
from
him
shal
be
taken
awaye
,
euen
that
which
hee
hath
.
C.
Hee
sayth
to
him
that
hath
shal
be
geuen
.
For
they
do
truly
possesse
the
giftes
of
God
which
do
rightly
vse
them
.
Couetous
men
possesse
not
moneye
,
but
are
possessed
of
money
.
The
couetouse
men
are
rather
possessed
of
theyr
money
,
because
they
know
not
the
right
vse
of
possessing
.
Euen
so
of
spirituall
giftes
:
hee
which
according
to
his
abillity
,
promoteth
the
glorye
of
God
,
is
rightlye
sayd
to
haue
.
Hee
meaneth
thereof
that
God
doth
requight
&
rewarde
the
righte
vse
of
the
giftes
of
the
godly
with
the
latter
graces
:
but
notwithstandinge
wee
must
acknowledge
him
to
be
the
geuer
and
author
of
these
thinges
,
both
of
that
wee
receiue
,
and
also
of
the
righte
vse
of
those
thinges
that
wee
do
receiue
.
For
the
rewarde
is
suche
,
that
it
commeth
freely
.
For
hee
oweth
nothing
vnto
vs
,
nay
wee
are
rather
detters
vnto
him
.
A.
Insomuche
that
when
wee
haue
done
all
that
euer
wee
can
,
Luke
.
17.
yet
ought
wee
to
say
that
wee
remayne
vnprofitable
seruauntes
,
and
that
wee
haue
not
done
that
which
was
our
dutye
to
do
.
C.
This
is
also
a
great
consolation
to
the
faithfull
,
when
they
here
God
to
be
so
beneficiall
vnto
them
hitherto
,
that
hee
will
still
enriche
them
with
newe
treasure
.
And
this
promise
ought
to
kindle
earnest
study
and
diligence
in
the
godly
,
that
so
muche
as
they
can
,
they
seeke
to
bringe
profite
,
not
to
themselues
,
but
to
the
Lorde
.
As
touching
the
reste
which
pertayneth
to
the
exposition
of
this
verse
,
read
the
13.
goinge
before
.
30.
And
cast
the
vnprofitable
seruaunte
into
vtter
darkenes
there
shal
be
weepinge
and
gnashinge
of
teeth
.
And
cast
the
vnprofitable
seruaunt
M.
This
is
to
be
noted
that
hee
is
not
onely
an
vnprofitable
seruaunt
which
wasteth
his
maisters
goodes
and
tourneth
them
to
his
owne
vse
,
but
hee
also
whiche
hydeth
his
maysters
goodes
in
a
corner
,
whiche
hee
receiued
to
occupye
:
Euen
as
that
is
not
called
an
euill
tree
onlye
which
bringeth
forth
euill
frute
,
but
that
also
which
bringeth
forth
no
frute
.
Into
vtter
darkenes
Reade
the
eight
Chapter
going
before
.
C.
For
there
we
taught
that
vtter
darkenes
,
was
set
agaynste
the
Domesticall
light
.
Christe
meaneth
here
that
they
whiche
are
caste
oute
of
the
kingdome
of
GOD
,
are
caste
into
extreame
darkenes
.
31.
When
the
sonne
of
man
commeth
in
his
glorye
and
all
the
Angels
with
him
,
then
shall
hee
sit
vppon
the
seate
of
his
glorye
.
When
the
sonne
of
man
commeth
B.
The
Euangelist
Mathew
procedeth
on
still
,
in
expoundinge
the
question
as
concerninge
the
consumation
and
ende
of
the
worlde
,
and
of
the
Iudge
,
and
Iudgemente
to
come
.
For
hither
by
the
occasion
thereof
Christ
exhorted
by
some
parables
to
watching
and
perseuerance
.
C.
That
therefore
whiche
before
hee
described
in
parables
,
hee
nowe
plainlye
declareth
withoute
figures
.
The
summe
and
effecte
is
,
that
the
faythfull
shoulde
prepare
themselues
to
the
studye
of
a
holye
and
godlye
life
,
in
hauinge
respecte
with
the
eyes
of
fayth
to
the
Heauenly
lyfe
,
whiche
beinge
now
hidde
,
shal
be
at
the
last
reuealed
in
the
comminge
of
Christe
.
For
in
sayinge
that
hee
shall
then
sit
in
the
seate
of
hys
glorye
,
when
hee
shall
come
wythe
Angelles
,
hee
opposeth
or
setteth
this
laste
reuelation
against
the
confused
,
&
vnperfect
cogitacions
of
the
earthly
warre
▪
as
if
hee
should
haue
sayde
,
that
hee
did
not
therefore
appeare
that
hee
should
straighte
way
establishe
his
kingdome
:
and
therefore
hee
sheweth
that
hope
and
pacience
is
nedefull
,
least
the
longe
delaye
should
make
his
Dysciples
weake
.
Whereuppon
we
gather
that
this
was
also
added
,
that
the
Disciples
beinge
exempte
from
the
error
of
the
present
and
sodaine
felicity
,
might
suspend
their
mindes
vntill
the
seconde
comminge
of
Christ
:
in
the
meane
time
that
they
should
not
faint
or
fall
away
through
his
absence
:
and
therefore
hee
sayth
that
at
that
time
he
shal
be
glorious
by
the
name
of
a
kinge
.
For
althoughe
hee
began
his
kingdome
in
earthe
,
and
sitteth
now
at
the
righte
hande
of
the
father
,
that
hee
might
gouerne
both
Heauen
and
earth
with
greate
power
:
yet
notwithstandinge
that
seate
is
not
yet
erected
and
set
vp
in
the
sight
of
men
:
whereby
wee
may
note
,
that
his
deuyne
maiestye
shall
much
more
brightlye
shine
in
the
laste
daye
than
nowe
.
For
then
wee
shall
see
the
perfecte
effect
of
that
glorye
,
of
the
whiche
wee
haue
now
but
a
taste
onelye
.
Christe
therefore
nowe
sitteth
in
hys
Heauenlye
throne
,
because
it
is
necessarye
that
hee
raigne
to
bridle
his
ennemyes
,
and
to
defende
his
Churche
:
but
then
hee
shall
openlye
sit
vppon
his
tribunall
seate
,
that
hee
maye
stablishe
perfect
order
in
Heauen
and
in
earthe
,
that
hee
maye
prostrate
his
ennemyes
vnder
his
feete
,
and
that
he
maye
gather
his
faithful
into
the
society
of
the
Heauenlye
and
blessed
life
:
yea
then
it
shall
appeare
in
deede
,
wherefore
the
kingdome
of
Heauen
is
committed
vnto
hym
of
the
father
.
In
his
glorye
M.
Hee
doth
so
discribe
the
quality
of
his
seconde
comminge
,
that
hee
declareth
the
same
to
be
farre
vnlike
the
first
,
in
the
which
hee
was
then
.
In
the
first
comminge
hee
appeared
base
in
the
forme
of
a
seruaunte
:
In
the
seconde
,
hee
shall
appeare
glorious
in
the
forme
of
the
kinge
of
all
kinges
and
iudges
:
In
the
first
comminge
hee
was
subiect
to
reproche
and
ignominye
:
in
the
latter
comminge
hee
shal
appeare
in
glorye
.
In
the
first
comminge
hee
appeared
weake
:
In
the
latter
comminge
hee
shal
appeare
with
Heauenly
power
.
In
the
first
comminge
hee
was
subiect
to
the
Iudgemente
and
condemnation
of
wicked
men
?
In
the
latter
comminge
hee
shall
geeue
Iudgement
vppon
al
reprobates
.
So
that
,
hee
calleth
that
his
glorye
,
in
this
place
,
which
in
another
place
he
attributeth
to
his
father
in
the
same
sence
:
for
hee
meaneth
simplelye
the
deuyne
glorye
,
which
then
shyned
in
the
father
onelye
,
forsomuch
as
it
was
hid
in
him
.
Matth.
17.
2.
Pet.
1.
M.
The
glorifyinge
of
Christes
bodye
,
maketh
verye
muche
for
this
glorye
,
some
sighte
whereof
the
Apostles
had
.
It
is
also
well
approued
by
the
companye
of
all
the
Angells
whiche
shall
waite
vppon
him
,
and
by
the
power
of
Iudginge
also
.
And
all
his
Angels
with
him
As
if
he
should
saye
,
I
which
nowe
seeme
to
be
base
and
of
smal
reputacion
,
by
your
contemptible
seruice
and
waytinge
,
will
then
appeare
wyth
a
trayne
of
Heauenlye
souldiours
and
Angels
.
For
hee
goeth
about
to
expresse
with
what
vertue
and
power
hee
shall
come
.
And
the
Apostle
describinge
the
glorious
comminge
of
Christ
to
the
terror
of
the
wicked
and
consolation
of
the
godlye
,
calleth
the
Angels
that
shall
come
with
Christe
,
the
Angels
of
power
,
when
hee
sayth
,
It
is
verely
a
righteous
thinge
with
God
that
hee
recompence
tribulation
to
them
that
trouble
you
:
and
to
you
which
are
troubled
,
rest
with
vs
,
when
the
Lorde
Iesus
shall
shewe
himselfe
from
Heauen
wi●…h
the
Angels
of
his
power
,
with
flaminge
fyer
,
which
shall
render
vengeaunce
to
them
that
know
not
God
,
and
that
obey
not
the
Gospell
of
oure
Lord
Iesus
Christe
,
which
shal
be
punished
with
euerlastinge
dampnation
,
2.
Thes
,
1.
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
,
when
hee
shall
come
to
be
glorifyed
in
hys
saintes
.
Howe
great
the
power
of
Angels
is
,
wee
may
see
by
that
one
Angell
,
which
sleyinge
.185000
.
troubled
all
the
host
of
the
Assyrians
.
4.
King.
19.
And
how
great
a
multitude
shall
come
with
Christe
,
wee
are
toulde
in
this
that
hee
saythe
,
And
all
his
Angels
with
him
.
Daniell
.
7.
And
the
Prophete
Daniell
describinge
the
comminge
of
Christe
,
sayth
,
A
thousande
times
a
thousande
,
serued
him
:
ten
thousande
times
ten
thousand
stoode
before
him
:
that
we
mighte
know
,
that
the
nomber
of
Angels
comming
with
him
shal
be
infinite
.
Then
shall
hee
sit
vppon
the
seate
of
his
glorye
.
M.
Those
thinges
that
are
spoken
toward
the
latter
ende
of
this
Chapter
,
seeme
to
be
spoken
by
the
similitude
of
a
sessions
haule
.
But
what
this
seate
of
Iudgement
shal
be
,
let
no
curious
person
,
in
so
serious
a
matter
,
Act.
1.
seeke
.
This
is
certaine
that
hee
shall
come
corporally
and
visiblelye
in
the
cloudes
,
Matt.
24
to
be
seene
of
all
the
wicked
.
Hee
shall
so
come
(
sayd
the
Angels
)
as
ye
see
him
go
into
Heauen
.
And
Christ
of
himselfe
sayd
,
Then
shall
they
see
the
Sonne
of
man
comminge
in
the
cloudes
of
Heauen
with
power
and
greate
glorye
.
Daniell
7.
Howe
terrible
this
seate
shal
be
to
the
wicked
,
the
Prophete
Daniell
declareth
,
when
hee
sayth
that
the
throne
of
Christe
shal
be
like
to
a
flaminge
fyer
.
Also
,
accordinge
to
the
maner
of
the
Scriptures
the
Lord
is
said
to
sit
as
Iudge
,
when
by
iust
Iudgement
he
deliuereth
the
innocent
,
Psalme
9.
and
punisheth
the
wicked
.
So
the
Prophete
Dauid
saide
,
Thou
haste
maintayned
my
righte
and
my
cause
:
thou
arte
set
in
the
throne
that
iudgest
righte
.
The
which
truly
is
not
so
to
be
vnderstoode
,
as
though
Christ
also
at
this
day
sitteth
not
on
the
seate
of
his
kyngdome
,
gouernynge
all
thinges
:
but
that
then
he
wil
call
all
things
openly
to
iudgemente
,
and
will
declare
his
glorye
.
32.
And
before
him
shal
be
gathered
all
Nations
.
And
hee
shall
seperate
them
one
from
another
,
as
a
shepeherd
deuideth
the
sheepe
from
the
goates
.
And
before
him
shal
be
gathered
C.
With
large
and
magnifycent
titles
,
hee
extolleth
his
kingdome
,
that
the
Dysciples
mighte
learne
to
hope
for
another
felicity
than
that
whiche
they
had
conceiued
in
their
mindes
.
For
they
thoughte
this
sufficiente
,
to
haue
their
counterye
deliuered
from
myseries
,
with
the
whiche
at
that
time
they
were
oppressed
,
that
it
mighte
appeare
,
that
God
had
not
made
his
couenaunt
in
vaine
wyth
Abraham
,
and
his
posteritye
.
But
Christe
doth
farther
extende
the
fruite
of
the
redemption
which
hee
brought
,
because
hee
should
be
the
Iudge
of
the
whole
worlde
:
and
to
the
ende
hee
might
exhorte
the
faythfull
to
a
godly
life
,
hee
denyeth
that
the
same
shall
belonge
to
the
good
and
bad
alike
,
because
hee
shoulde
bringe
with
him
the
rewarde
which
is
layed
vp
for
them
both
.
And
the
summe
of
his
woordes
,
is
,
that
the
state
of
his
kingdome
shal
be
then
profited
,
when
the
iuste
haue
obtayned
the
crowne
of
glorye
:
and
when
the
rewarde
,
which
the
wicked
haue
deserued
,
is
payed
vnto
them
.
Matth.
2●…
Al
Nations
(
sayth
hee
)
shal
be
gathered
before
him
:
Bu.
namelye
from
all
partes
of
the
worlde
,
when
hee
sitteth
on
his
trybunall
seate
.
By
al
Nations
,
hee
meaneth
al
those
that
are
deade
,
and
those
also
,
1.
Thessa.
●…
which
shal
be
founde
then
at
that
day
lyuing
:
as
teacheth
the
Apostle
Paule
in
the
fourthe
Chapter
of
his
first
Epistle
to
the
Thessalonians
.
2.
Cor
,
6
And
in
another
place
hee
sayth
:
Wee
must
all
appeare
before
the
tribunall
seate
of
Christ
,
that
euery
man
may
receiue
the
workes
of
his
body
accordinge
to
that
hee
hath
done
,
whether
it
be
good
or
bad
.
Matth
●…
Math
13
And
hee
shall
seperate
them
M.
This
seperation
also
is
noted
before
by
certaine
similitudes
,
as
by
the
fanninge
and
pourginge
his
flower
:
by
the
similitude
of
the
tares
:
Sepera●●
of
the
〈◊〉
bad
.
&
by
the
net
cast
into
the
sea
.
But
in
that
this
seperation
of
the
sheepe
and
goates
is
differred
vntill
that
daye
,
hee
declareth
that
the
wicked
and
reprobate
are
nowe
mixt
with
the
godly
and
electe
,
Ezechi●…
that
both
of
them
may
liue
together
in
one
flocke
of
God
.
And
the
Prophete
Ezechiell
seemeth
to
vse
this
comparison
,
wher
the
Lord
complayneth
thus
:
I
will
put
a
difference
amonge
the
sheepe
,
amonge
the
weathers
,
and
the
goates
.
Was
it
not
anoughe
for
you
to
eate
vp
the
good
pasture
,
but
ye
must
treade
downe
the
residue
with
your
feete
?
Wherefore
the
wordes
of
Christ
tende
to
this
ende
,
that
that
condition
and
state
of
the
faithfull
shoulde
not
be
to
greuous
vnto
them
,
if
they
be
now
constrayned
to
liue
with
the
goates
,
yea
if
they
suffer
of
them
sharpe
stripes
with
their
hornes
:
and
that
they
might
take
hede
least
their
stinking
smell
infect
them
:
Thyrdly
,
that
they
maye
knowe
,
that
they
loose
not
their
laboure
in
leadinge
a
godly
and
innocente
life
:
because
a
difference
shall
at
the
lengthe
appeare
.
This
place
also
serueth
against
their
enterprise
,
which
go
aboute
in
this
life
to
seperate
the
goates
from
the
shepe
the
which
thinge
none
can
do
but
Christe
at
that
time
.
33.
And
shall
set
the
sheepe
on
his
righte
hand
,
the
goates
on
the
left
:
Then
shal
the
kinge
say
to
them
that
be
on
the
34.
right
hande
:
Come
ye
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
from
the
beginninge
of
the
worlde
.
And
hee
shall
set
the
sheepe
Bu.
The
right
hand
is
a
place
of
felicitye
and
dignitye
:
the
left
hande
,
a
place
of
vnhappines
,
and
miserye
.
Wherevppon
the
auncient
writers
in
steede
of
the
right
hand
,
haue
set
downe
vnto
vs
,
euerlastinge
life
:
and
for
the
left
hand
perpetuall
damnation
.
〈◊〉
seperation
〈◊〉
be
made
〈◊〉
the
last
day
.
And
then
shall
the
king
saye
C.
Wee
do
see
here
that
it
is
the
office
of
Christe
onelye
(
which
in
this
place
calleth
himselfe
a
king
)
to
seperate
the
good
from
the
euill
,
but
not
before
the
last
day
.
In
the
meane
time
the
mynisters
must
labor
diligently
,
to
seperate
the
wolues
,
the
goates
,
and
the
sicke
shepe
,
from
the
sheepe
that
are
sounde
:
for
to
this
ende
Ecclesiasticall
discipline
is
ordayned
the
which
oughte
not
to
ve
wantinge
in
the
Church
.
●●cipline
●●●t
to
be
in
〈◊〉
Churche
Christ
.
Yet
notwithstandinge
when
they
haue
done
their
dutye
to
the
vtmost
,
there
shall
remaine
still
a
mixture
euen
vntil
the
ende
of
the
world
,
because
Christ
only
chalengeth
this
to
himselfe
,
to
make
a
cleane
purgation
of
his
Churche
:
and
this
purgation
hee
putteth
of
vntill
the
last
day
.
Come
ye
blessed
of
my
father
M.
This
boyce
doth
note
the
affection
of
a
singuler
fauore
,
and
of
the
loue
of
a
frende
.
The
which
affection
Christ
declared
,
when
hee
was
also
in
the
worlde
,
〈◊〉
11.
as
when
hee
said
:
Come
vnto
mee
all
ye
that
trauaile
and
are
heauye
laden
,
&
I
will
refreshe
you
.
But
who
should
come
vnto
this
Iudge
of
the
lyuinge
and
the
dead
,
except
hee
himselfe
of
his
owne
good
will
shoulde
indue
our
mindes
with
a
trust
of
comminge
to
him
?
Ye
blessed
of
my
father
That
is
to
say
,
ye
beloued
of
my
father
,
being
in
my
fathers
grace
and
fauoure
.
To
to
this
is
contrary
,
Ye
cursed
of
my
father
,
that
is
,
caste
out
of
Gods
fauoure
and
subiecte
to
his
wrath
.
C.
But
let
vs
note
here
the
purpose
of
Christe
:
for
hee
woulde
haue
his
Dysciples
to
be
nowe
contented
with
hope
,
that
they
might
loke
for
the
fruition
of
the
Heauenly
kingdome
patientlye
,
and
with
quiet
mindes
:
then
hee
woulde
haue
them
carnestly
occupyed
,
and
not
to
be
weryed
in
the
right
race
.
To
this
latter
parte
is
referred
this
,
that
hee
promiseth
the
inheritance
of
Heauen
to
no
other
,
but
to
those
which
by
good
woorkes
striue
for
the
Palme
,
and
to
the
ende
of
the
supernall
callinge
.
But
before
he
speaketh
of
the
rewarde
of
good
woorkes
,
hee
sheeweth
by
the
waye
,
that
the
beginninge
of
saluation
doth
issue
from
a
hyer
springe
.
For
in
callinge
them
the
blessed
of
hys
father
,
Saluation
commeth
onelye
of
the
free
mercy
of
God
he
declareth
that
their
saluation
commeth
by
the
free
mercye
of
God
.
For
the
blessed
of
God
,
with
the
Hebrewes
,
is
as
muche
,
as
the
beloued
of
God
.
Moreouer
not
onely
the
faithfull
haue
vsed
this
kinde
of
speache
to
set
forthe
the
grace
of
God
in
men
,
but
they
also
whiche
swerued
from
true
godlines
:
as
Laban
,
who
saide
to
the
seruaunt
of
Abraham
,
Gen.
24.
Come
in
thou
blessed
of
the
Lord
.
Wee
do
see
that
these
men
had
learned
to
geeue
God
the
praise
of
all
good
thinges
.
Wherefore
there
is
no
doubte
,
but
that
Christ
describinge
the
saluation
of
the
godlye
,
began
at
the
free
mercy
of
God
,
by
the
whiche
they
are
predestinate
to
lyfe
,
who
by
the
guidinge
of
the
spirite
in
thys
life
aspyre
to
righteousnes
.
To
that
effect
also
pertayneth
that
whiche
hee
sayth
by
and
by
.
Inherite
the
kingdome
prepared
for
you
Allthough
a
man
might
obiect
and
saye
that
a
rewarde
was
layed
vppe
in
store
for
the
merits
of
those
to
come
:
yet
notwithstandinge
if
we
waye
the
wordes
without
contencion
,
wee
shal
graunt
that
there
is
a
secrete
commendation
of
the
grace
and
mercye
of
God
.
For
Christ
doth
not
simplely
inuite
the
faithfull
to
possesse
the
kingdome
,
as
thoughe
they
should
gette
the
same
by
their
merits
:
Merits
obtaine
not
the
kingdome
of
heauen
.
but
doth
plainly
expresse
that
the
same
shal
be
geuen
at
the
lengthe
to
the
heyres
.
Possesse
(
sayth
hee
)
or
,
as
heyres
possesse
.
If
it
be
an
inheritaunce
it
falleth
vnto
vs
:
because
wee
are
the
sonnes
of
God
,
not
by
nature
,
not
by
merits
,
but
by
free
adoption
.
Saluation
therefore
commeth
of
free
mercye
,
not
by
merits
,
or
worthines
.
Yet
notwithstandinge
the
other
ende
is
to
be
noted
to
the
which
the
Lord
had
respect
.
For
althoughe
the
life
of
the
godlye
be
nothinge
els
than
a
myserable
,
and
sorowfull
exile
,
in
so
muche
that
the
earthe
can
scarce
sustayne
them
in
the
time
of
persecution
:
and
althoughe
they
be
in
neede
and
suffer
reproche
,
and
griefe
:
yet
notwithstandinge
the
Lorde
sayth
that
there
is
a
kingdome
prepared
for
them
in
another
place
that
they
mighte
be
of
a
good
courage
to
ouercome
all
lettes
and
stayes
.
This
is
no
small
exhortacion
and
incouragement
to
pacience
,
when
men
are
certainlye
perswaded
,
that
they
labour
not
in
vaine
.
Therefore
,
least
the
pride
of
the
vngodly
in
the
which
they
now
reioyce
,
should
discourage
vs
,
leaste
also
our
owne
mynisters
shoulde
debilitate
and
quaile
our
hope
,
let
vs
alwayes
remember
the
inheritaunce
which
is
prepared
for
vs
in
Heauen
:
because
it
standeth
not
in
hazarde
,
but
was
appointed
vnto
vs
by
God
:
before
wee
were
borne
.
Moreouer
,
whereas
it
is
here
saide
that
the
kingdome
was
prepared
from
the
beginning
of
the
world
,
and
in
another
place
,
before
the
creation
of
Heauen
and
earth
,
there
is
no
absurdity
in
that
at
all
.
For
Christ
doth
not
appoint
here
anye
certaine
time
,
in
the
which
the
inheritaunce
of
euerlastinge
life
,
was
geuen
to
the
children
of
God
,
but
doth
onely
put
vs
in
minde
of
the
fatherlye
care
that
God
had
for
vs
,
by
the
whiche
hee
embraced
vs
,
before
wee
were
borne
:
and
dothe
hereby
also
confirme
the
certaintye
of
our
hope
,
because
all
the
troubles
that
we
sustaine
,
are
not
able
to
ouerthrow
our
life
.
Some
do
cauil
here
saying
,
that
the
kingdome
was
appointed
of
God
to
those
,
whom
he
forsawe
to
be
worthy
.
But
what
could
God
forsee
in
vs
,
but
sinne
onely
?
Hee
chose
vs
truly
that
wee
shoulde
be
sanctifyed
,
not
because
hee
did
foresee
vs
to
be
sanctifyed
.
35.
For
I
was
an
hongered
,
and
yee
gaue
mee
meate
,
I
was
thirstye
and
ye
gaue
mee
drincke
:
I
was
harborles
,
and
ye
toke
mee
in
.
B.
Because
the
workes
of
loue
are
here
added
,
Papistes
are
defenders
of
superstitions
the
Papistes
beinge
defenders
of
superstions
,
do
contende
,
sayinge
than
we
domerit
the
kingdome
of
God
by
our
workes
C.
But
if
the
cause
of
our
saluation
were
disputed
of
here
,
they
shoulde
not
gather
amisse
,
that
wee
deserue
eternal
lyfe
,
by
our
good
workes
:
but
seing
the
purpose
of
Christ
was
nothinge
els
,
than
to
exhort
his
Disciples
to
the
studye
of
a
godly
life
,
they
do
falsely
gather
of
his
wordes
,
that
oure
woorkes
are
able
to
merite
.
In
that
they
stande
vppon
the
casuall
worde
(
For
)
it
is
nothinge
.
For
we
know
that
the
cause
is
not
alwayes
noted
,
but
rather
the
consequence
,
when
eternall
life
is
promised
to
the
iust
.
Howbeit
there
is
a
more
plaine
aunsweare
to
be
made
.
For
wee
do
not
deny
a
reward
to
be
promised
to
good
workes
,
but
wee
say
that
the
free
reward
is
not
promised
to
good
workes
,
because
it
dependeth
of
the
adoption
.
The
Apostle
Paule
reioyseth
that
there
is
a
croune
of
righteousnes
layed
vp
for
him
:
but
wherevppon
hath
he
this
trust
,
but
onlye
because
hee
was
a
member
of
Christe
,
which
is
the
only
heyre
of
the
celestiall
kingdome
.
2.
Tym●…
Hee
sayth
that
the
iust
Iudge
shall
geeue
him
this
crowne
,
but
howe
hath
hee
this
reward
,
but
onely
because
hee
is
freely
adopted
,
and
indued
with
righteousnes
,
of
the
whiche
wee
are
all
voyde
?
Two
th●…
here
to
●●ted
.
These
two
thinges
therefore
are
to
be
noted
,
namelye
,
that
the
faithfull
are
called
to
the
possession
of
the
heauenly
kingdome
,
in
respect
of
good
woorkes
,
not
because
they
haue
deserued
the
same
by
the
righteousnes
of
workes
,
or
because
they
of
their
owne
strength
can
gette
the
same
to
themselues
:
but
because
God
doth
iustifye
those
whom
hee
hath
first
chosen
.
Secondly
,
although
by
the
guiding
of
the
spirite
they
aspyre
to
the
study
of
righteousnes
,
yet
notwithstandinge
because
they
neuer
satisfye
the
lawe
of
God
,
there
is
no
rewarde
due
vnto
them
,
but
that
is
called
a
rewarde
which
is
geuen
to
them
freely
.
Z.
Moreouer
it
is
a
thinge
often
vsed
in
the
Scriptures
,
to
geeue
that
vnto
the
latter
which
belongeth
vnto
the
first
,
as
to
workes
that
which
pertayneth
to
fayth
:
and
againe
that
is
oftentimes
attributed
to
faith
which
is
onelye
proper
to
the
deuine
election
.
Wherefore
these
workes
here
added
,
muste
not
so
be
taken
,
as
thoughe
for
them
God
will
call
the
electe
to
the
possession
of
his
kingdome
,
but
because
these
woorkes
do
testify
,
that
they
are
blessed
of
the
father
,
and
chosen
to
the
possession
of
the
kingdome
before
the
worlde
was
made
:
by
the
whiche
workes
they
declared
that
they
were
endued
with
the
spirite
of
the
father
:
For
to
blesse
the
needy
,
is
a
worke
only
belonging
to
the
spirite
of
the
father
.
36.
I
was
naked
and
ye
clothed
mee
:
sicke
and
ye
visited
mee
:
I
was
in
prison
,
and
ye
came
vnto
mee
.
I
was
naked
and
yee
clothed
mee
:
C.
Christe
doth
not
recken
vp
here
all
the
partes
of
a
godly
and
holy
lyfe
,
but
onely
toucheth
for
examples
sake
certaine
duties
of
charitie
,
by
the
whiche
we
declare
that
we
worship
God.
●●che
is
a●●
workes
.
For
although
the
worshippe
of
God
doth
farre
excell
the
loue
of
men
,
and
therfore
faythe
and
inuocation
,
are
preferred
before
almes
dedes
:
yet
notwithstanding
,
Christe
dothe
iustly
set
before
vs
the
testimonies
of
true
righteousnes
,
whiche
doe
more
appeare
If
a
man
shoulde
bee
beneficiall
to
his
neighboures
,
and
liberal
to
the
poore
,
and
yet
a
contemner
of
God
,
his
mercy
would
profite
him
nothing
at
all
to
please
God
:
because
in
the
meane
tyme
he
defraudeth
him
of
his
right
.
●●h●…s
are
〈◊〉
of
oure
●●ation
.
Christ
therefore
doth
not
place
the
summe
of
righteounes
in
almes
dedes
,
but
doth
shewe
as
it
were
by
more
familiar
signes
,
what
it
is
to
lyue
godly
&
iustly
,
the
the
faythful
truely
,
might
not
only
professe
with
the
mouthe
,
but
also
proue
by
serious
exercises
that
they
woorship
God
.
Wherefore
,
fantasticall
&
mad
men
doe
very
preposterously
vnder
the
coloure
of
this
place
,
withdrawe
them selues
bothe
from
the
hearing
of
the
woorde
,
and
also
from
the
vse
of
the
holy
supper
,
&
from
other
spirituall
exercises
:
because
by
the
same
coloure
,
they
would
also
reiect
faith
,
the
bearing
of
the
crosse
,
prayers
,
chastity
,
and
suche
lyke
.
But
truely
Christe
mente
nothyng
lesse
,
than
to
restrayne
the
rule
of
lyfe
,
whiche
is
conteyned
in
the
two
tables
of
the
lawe
,
to
parte
of
the
seconde
table
.
Yet
notwithstanding
,
these
are
the
true
exercises
of
Christians
,
to
doe
good
vnto
their
neyghboures
.
And
by
this
meanes
,
God
shall
haue
a
tryall
of
vs
whether
we
loue
hym
truely
or
no.
For
seing
that
hypocrites
fayne
them selues
to
serue
God
,
it
is
shewed
vnto
them
out
of
the
seconde
table
,
that
their
seruice
is
false
.
For
he
whiche
stealeth
,
curseth
,
and
so
forth
,
although
he
be
dayly
occupied
in
prayer
,
yet
he
bewrayeth
his
impietie
:
euen
as
he
that
dothe
well
,
declareth
his
goodnes
to
al
men
.
There
are
truely
some
tymes
wycked
persones
whiche
are
innocent
among
men
,
and
yet
in
the
meane
time
idolaters
.
And
therefore
bothe
do
comprehende
pietie
and
loue
:
for
loue
onely
is
not
sufficient
,
neither
is
that
preferred
before
fayth
and
the
inuocation
of
God
,
for
the
worship
of
God
is
more
excellent
than
any
dutie
belonginge
to
men
:
seing
the
duties
whiche
pertayne
vnto
men
,
do
stande
vpon
the
worship
and
pietie
in
God
.
M.
There
are
also
many
other
excellent
workes
which
without
all
doubte
shall
be
acknowledged
and
allowed
at
that
daye
in
Christians
:
as
the
woorkes
of
those
whiche
wyll
forsake
all
,
yea
,
their
lyfe
,
for
Christes
sake
:
that
faithfully
worke
in
dispensing
misteries
,
&
many
other
suche
lyke
:
but
hee
reherseth
those
whiche
maye
generally
agree
to
all
Christians
:
in
so
muche
that
he
whiche
is
founde
here
voyde
of
synceritie
may
be
reiected
as
one
not
pertayning
vnto
Christe
.
Although
therefore
Christe
commending
vnto
vs
loue
,
excludeth
not
the
duties
pertaining
to
the
worship
of
God
,
yet
notwithstanding
,
he
teacheth
his
disciples
that
this
shal
be
the
lawefull
triall
of
holy
lyfe
,
namely
,
if
they
exercise
them selues
in
loue
,
according
to
the
saying
of
the
Prophete
:
Ose.
6
.
I
wyll
haue
mercy
and
not
sacrifice
,
because
that
hypocrites
,
being
couetous
,
cruel
,
deceiuers
,
violent
dealers
,
proude
,
and
suche
lyke
,
do
notwithstanding
fayne
holines
,
by
the
pompe
&
shewe
of
ceremonies
.
Whereby
also
we
gather
,
that
if
we
couet
to
haue
our
lyfe
allowed
and
accepted
before
the
hie
Iudge
,
we
may
not
wander
in
our
own
inuencions
,
but
we
muste
rather
consider
,
what
he
doth
specially
require
of
vs
.
For
whosoeuer
shall
depart
from
his
commaundementes
,
all
though
thei
trouble
&
weary
them selues
in
fayned
woorkes
,
yet
neuerthelesse
,
at
the
laste
daye
they
shall
heare
this
sayd
vnto
them
.
Who
sought
for
these
thinges
at
your
handes
?
Esay
.
1.
I
was
in
pryson
and
ye
came
vnto
me
.
Z.
Of
these
syxe
whiche
are
here
rehersed
,
the
Moonkes
,
and
suche
like
rables
,
haue
made
vnto
them selues
syxe
woorkes
of
mercy
:
when
as
notwithstanding
,
there
are
many
mo
than
syxe
.
And
Christ
according
to
the
manner
of
the
Hebrewes
,
reckeneth
a
certaine
nomber
,
and
that
of
the
chiefe
among
many
,
vnder
the
which
,
by
a
figure
called
Synecdoche
,
he
lefte
the
reste
to
be
vnderstode
.
C.
For
to
comforte
the
sorrowefull
,
to
helpe
those
that
are
vniustly
oppressed
to
further
the
simple
with
cousell
,
to
take
the
miserable
out
of
the
mouthes
of
wolues
,
is
a
kynde
of
mercy
,
deseruing
no
lesse
prayse
,
than
to
clothe
the
naked
or
to
feede
the
hungery
.
M.
But
they
alwayes
obserue
this
prescripte
nombre
,
whiche
feede
the
poore
and
hungry
,
not
of
a
Christian
affection
and
sincere
loue
,
but
rather
for
an
hypocriticall
shewe
.
Bu.
Furthermore
Saint
Iames
doth
testifie
that
those
woorkes
whiche
are
here
repeated
of
Christe
,
are
acceptable
before
God
:
Pure
deuotion
&
vndefiled
(
saith
he
)
before
God
the
father
is
this
:
to
visite
the
fatherles
and
wydowes
in
their
aduersitie
,
Iames.
1.
and
to
kepe
him selfe
vnspotted
of
the
worlde
.
37
Then
shall
the
righteous
answer
him
38
saying
:
Lorde
when
sawe
wee
thee
an
39
hungred
,
and
fed
thee
:
Or
thirsty
and
gaue
thee
drinke
?
Then
shall
the
righteous
.
A.
Those
whome
before
he
called
the
blessed
of
the
father
he
calleth
nowe
the
righteous
:
to
the
ende
we
mighte
knowe
that
righteousnes
commeth
of
the
euerlastinge
blessing
of
God.
Lord
when
did
we
se
the
hungry
C.
Christe
here
bringeth
in
the
iust
,
doubting
,
who
know
notwithstanding
,
that
he
would
counte
that
to
be
geuen
him
which
is
geuen
vnto
men
.
But
because
this
is
not
so
muche
imprinted
in
their
mindes
as
it
ought
,
therfore
he
doth
represent
it
by
a
figure
called
Hypotyposin
.
Hypotyposis
,
it
is
a
figure
called
illustration
,
by
the
which
the
forme
of
things
is
so
set
forthe
in
woordes
that
it
semeth
rather
to
bee
sene
with
the
eies
than
heard
with
the
ea●…es
.
For
how
commeth
it
to
passe
,
that
we
are
so
slacke
and
slowe
to
doe
good
,
but
only
because
this
promise
commeth
not
into
our
mindes
,
that
whatsoeuer
we
geue
vnto
the
poore
shal
be
rewarded
of
God
in
tyme
to
come
with
gayne
?
Therefore
the
wordes
of
Christ
in
this
place
serue
to
this
ende
,
that
we
might
learne
to
aryse
aboue
the
capacitie
of
the
fleshe
,
so
often
as
oure
miserable
brethren
do
craue
our
faithe
and
helpe
,
least
the
sight
of
a
contemned
man
doe
staine
our
liberalitie
.
40
And
the
king
shall
answere
and
saye
vnto
them
:
Verely
I
saye
vnto
you
,
in
as
muche
as
ye
haue
done
it
vnto
the
least
of
one
of
these
my
brethren
,
ye
haue
done
it
vnto
me
.
And
the
king
shall
aunwer
.
C.
As
Christe
taught
euen
nowe
vnder
a
figure
,
that
we
were
not
able
to
conceiue
how
muche
hee
estemed
the
duties
of
loue
:
euen
so
nowe
he
openly
pronounceth
,
Almes
is
geuen
to
Christ
that
he
will
take
that
as
done
vnto
him selfe
,
whiche
we
bestowe
vppon
his
members
.
M.
And
by
an
earnest
affirmation
he
taketh
from
vs
all
vncertaintie
,
by
the
whiche
a
man
might
doubte
,
whether
he
woulde
counte
those
thinges
done
to
him selfe
,
whiche
should
bee
done
to
the
faithful
.
C.
Wherefore
we
shal
be
to
sluggishe
and
incensible
,
excepte
this
sentence
fetche
loue
euen
from
the
bowels
of
mercy
,
namely
,
that
Christe
is
either
neglected
or
worshipped
in
their
persone
whiche
stande
in
nede
of
our
helpe
.
Therefore
so
often
as
we
are
slowe
in
helping
the
miserable
,
let
vs
haue
the
sonne
of
God
before
our
eyes
,
whome
,
to
deny
any
thyng
is
cruell
sacrilege
.
By
these
woordes
also
he
declareth
,
that
he
doth
acknowledge
those
good
dedes
whiche
are
done
freely
without
any
respect
of
rewarde
.
And
truely
seinge
he
commaundeth
to
do
good
to
the
hungry
,
to
the
naked
,
to
the
harbourles
,
and
captiues
,
of
whome
no
rewarde
can
bee
looked
for
agayne
,
we
must
nedes
haue
respecte
vnto
hym
,
who
of
his
owne
accorde
hyndeth
hym selfe
vnto
vs
,
and
because
it
might
seame
otherwyse
to
bee
loste
,
he
is
contente
to
haue
it
reckened
vnto
hym
,
and
to
be
put
in
his
accomptes
.
Vnto
the
leaste
of
one
of
these
my
brethren
.
C.
He
dothe
onely
in
this
commende
vnto
vs
the
faythefull
by
name
:
not
because
he
would
haue
all
others
despysed
,
but
because
the
more
neare
,
that
euery
one
is
ioyned
vnto
God
,
the
more
dere
they
ought
to
bee
vnto
vs
.
For
although
the
bonde
of
societie
and
loue
pertayne
to
all
the
sonnes
of
Adam
:
Yet
notwithstandinge
,
the
sonnes
of
God
haue
a
more
holye
coniunction
amonge
them
.
Therefore
,
because
it
is
mete
that
the
housholde
of
faythe
shoulde
bee
preferred
before
straungers
,
Christe
dothe
specially
commende
them
vnto
vs
.
A.
according
to
the
exhortation
of
saint
Paule
,
who
sayth
:
Gala.
●…
Whyle
we
haue
tyme
let
vs
doe
good
vnto
all
men
,
but
specially
to
them
of
the
housholde
of
faith
.
C.
The
beneuolence
of
Christ
towardes
those
that
are
his
,
is
exceadingly
commended
vnto
vs
,
who
are
so
dere
vnto
him
that
he
doth
acknowledge
the
least
of
them
,
not
onely
for
his
owne
,
but
also
for
his
brethren
:
When
as
neuerthelesse
the
world
,
yea
those
that
would
seme
to
be
Christians
,
do
reiecte
and
contemne
them
.
The
same
affection
of
Christe
also
is
declared
in
an
other
place
,
when
he
sayde
:
See
that
ye
despyse
not
one
of
these
little
ones
.
Also
he
sayth
:
●●
.
18
It
is
not
the
wyll
of
your
father
,
that
one
of
these
little
ones
should
perishe
.
All
the
faithful
and
chyldren
of
God
are
called
by
the
name
of
brethren
.
For
thei
are
the
sonnes
of
God
whiche
beleue
in
his
name
.
〈◊〉
1.
〈◊〉
2.13
.
Also
they
are
the
sonnes
of
God
whiche
are
the
brethren
of
Christe
.
Christe
therefore
must
bee
acknowledged
in
his
faithfull
,
whiche
are
called
Christians
.
Furthermore
,
we
may
not
reiecte
any
man
as
not
pertaining
to
Christ
,
seing
we
must
do
good
:
neither
ought
we
to
seperate
any
man
from
the
congregation
of
the
faithfull
.
For
he
sayth
:
That
whiche
ye
doe
to
one
of
the
least
of
these
.
By
the
whiche
woordes
he
declareth
that
no
man
ought
to
be
excepted
whatsoeuer
he
be
.
These
thinges
ought
to
incourage
vs
to
be
liberall
.
M.
Whatsoeuer
he
be
that
nedeth
,
and
craueth
help
for
Christes
sake
,
ought
to
bee
counted
of
vs
the
brother
of
Christe
.
So
that
if
thou
contempne
this
man
,
thou
doest
despyse
Christe
.
For
he
said
also
vnto
Saule
.
Saule
,
Saule
,
〈◊〉
9.
why
persecutest
thou
me
?
When
he
persecuted
his
Churche
.
41
Then
shall
he
saie
also
to
them
,
that
shal
be
on
the
left
hande
:
departe
from
meye
curssed
into
euerlastinge
fyer
:
whiche
is
prepared
for
the
deuell
and
his
aungels
.
Then
shall
he
saye
to
them
.
Now
he
commeth
to
the
reprobate
who
are
so
dronken
and
bewitched
with
their
earthly
prosperitie
,
that
they
immagin
they
shal
be
thereby
alwayes
blessed
.
He
saith
therefore
here
,
that
he
shall
come
to
be
their
iudge
,
and
to
shake
awaye
their
delightes
in
the
whiche
they
are
nowe
drowned
:
not
that
the
commyng
of
Christe
myghte
terrifie
those
,
whiche
thinke
that
they
haue
made
a
couenaunte
with
death
,
and
lyue
in
securitie
:
but
rather
that
the
faythfull
being
admonished
of
the
horrible
destruction
of
these
men
,
might
not
enuy
their
present
condition
.
For
as
the
promises
are
necessary
for
vs
whiche
doe
stirre
vs
vp
to
the
study
of
a
godly
lyfe
:
so
also
are
threateninges
in
lyke
manner
to
kepe
vs
in
care
and
feare
.
●●e
of
〈◊〉
the
〈◊〉
For
in
the
electe
also
there
is
a
certayne
feare
of
helfyer
:
because
the
godly
are
set
in
the
fleshe
vnder
the
disciplyne
of
the
spirite
of
God
:
whiche
bringeth
them
to
a
voluntary
pietie
:
Discipline
of
the
spirit
putteth
awaye
euell
.
but
it
wynneth
them
not
onely
by
the
promyses
of
eternall
lyfe
,
(
as
we
haue
sayde
)
but
also
it
dryueth
them
from
euell
actions
,
by
the
feare
of
eternall
punishement
.
Furthermore
Christe
added
this
thing
as
concerning
the
reprobate
,
that
the
electe
might
haue
consolation
in
trouble
,
by
hearing
that
thei
are
accurssed
,
and
not
appertaining
to
Christe
,
whiche
do
not
refreshe
hym
when
he
is
hungry
,
thyrsty
,
and
suffering
aduersitie
.
And
it
is
a
moste
myserable
thing
to
be
cast
out
of
the
sighte
of
God
.
For
the
Prophete
Dauid
saythe
.
The
fulnes
of
ioye
is
in
thy
presence
,
and
at
thy
right
hand
there
is
pleasure
for
euer
more
.
We
are
taught
therefore
what
a
singuler
thing
it
is
to
be
ioyned
to
the
sonne
of
God
:
because
eternall
destruction
and
the
tormente
of
fyer
is
prepared
for
all
those
whome
he
putteth
from
hym
in
the
laste
daye
.
For
then
he
shall
commaunde
the
wycked
to
departe
from
hym
,
because
many
hypocrites
are
nowe
myngled
with
the
iuste
,
euen
as
though
they
were
nere
of
kyn
vnto
Christe
.
Departe
from
me
ye
curssed
.
Bu.
By
faythe
in
Christe
the
cursse
is
taken
awaye
and
tourned
into
a
blessing
.
Faith
turneth
the
curs●…e
into
a
blessing
Galathi.
3.
For
Christe
toke
vpon
hym
the
cursse
:
euen
so
by
vnbeliefe
the
curse
is
retaineth
and
abideth
.
For
saint
Iohn
saythe
:
He
that
beleueth
in
the
sonne
of
God
hath
euerlastinge
lyfe
:
but
he
whiche
beleueth
not
the
sonne
,
1.
ohn
.
3.
shall
not
see
lyfe
,
but
the
wrath
of
God
abydeth
on
hym
.
Into
euerlasting
fier
.
C.
Wee
haue
sayde
before
,
that
in
the
name
of
fier
,
Hell
fyer
.
the
torment
of
the
punishmen
is
metaphorically
shadowed
,
whiche
we
are
not
able
to
comprehende
.
Wherfore
it
is
but
superfluous
and
lost
labour
to
contende
with
the
Papistes
,
either
about
the
matter
or
forme
of
this
fyer
.
For
then
in
lyke
manner
wee
must
dispute
about
the
worme
whiche
the
Prophete
Esay
ioyneth
to
the
fyer
.
Esay
.
66.
Marke
.
9
Moreouer
,
the
same
Prophete
sufficiently
declareth
that
it
is
a
metaphoricall
speache
,
because
he
compareth
the
spirite
of
God
to
a
payre
of
bellowes
,
with
the
which
,
Esay
.
30.
the
fier
is
kyndled
.
Wherefore
by
these
voyces
we
must
conceiue
that
the
vengeaunce
of
God
shall
fall
vppon
the
reprobate
,
whiche
being
more
greuous
than
all
tormentes
,
shall
bringe
wonderfull
horror
of
mynde
vnto
them
.
M.
So
that
,
we
must
leane
the
knowledge
of
this
fyer
vnto
the
iudge
hym selfe
:
leaste
hereafter
we
fele
the
payne
thereof
,
whyle
we
so
curiously
seke
after
the
same
.
C.
We
must
note
also
here
the
continuance
of
this
fyer
:
for
as
the
continuance
of
the
glory
before
promysed
to
the
faythfull
is
eternall
,
euen
so
shall
the
payne
of
the
reprobate
be
also
:
A
Contrary
to
their
opinion
,
whiche
affirme
that
all
the
wycked
,
and
deuels
themselues
shal
after
a
tyme
of
torment
be
saued
.
Whiche
is
prepared
for
the
deuell
.
C.
Christe
opposeth
or
setteth
the
deuell
,
Sathan
is
the
head
of
the
wicked
.
against
hym selfe
,
as
the
head
of
all
the
reprobates
.
For
although
all
Apostatas
are
the
deuels
Angels
,
yet
notwithstanding
many
places
of
Scripture
doe
referre
the
principallitie
to
one
,
whiche
gathereth
vnder
hym
all
the
wycked
,
as
into
one
body
,
to
destruction
:
euen
as
all
the
faithfull
doe
growe
together
vnto
life
vnder
Christe
.
Math.
12
As
concerning
the
whiche
matter
,
reade
the
twelfthe
chapiter
before
.
And
nowe
Christe
fayth
that
helfier
is
prepared
for
the
deuell
,
least
that
the
wycked
should
truste
,
that
they
might
escape
the
same
,
when
they
heare
that
the
deuell
and
they
are
adiudged
to
one
punishment
,
who
without
all
doubte
is
caste
into
hell
fyer
,
without
al
hope
of
deliueraunce
.
And
his
angels
.
Although
some
interpretours
by
the
Angels
of
the
deuell
,
doe
vnderstande
wycked
men
,
yet
notwithstanding
,
it
is
more
lykely
that
Christe
dothe
speake
of
the
deuels
onely
.
And
so
vnder
these
woordes
there
is
contayned
a
secrete
reproche
,
that
men
being
called
to
the
hope
of
saluation
by
the
Gospell
,
had
rather
peryshe
with
Sathan
,
and
reiecting
the
authour
of
saluation
,
do
cast
them selues
willingly
into
this
miserable
lot
.
Not
because
they
are
lesse
ordeyned
to
destruction
than
the
deuell
:
But
because
in
their
wickednes
the
cause
of
the
destruction
dothe
openly
appeare
,
when
they
reiecte
the
grace
of
callyng
.
Although
therefore
the
reprobate
,
by
the
secrete
iudgement
of
God
,
are
vowed
&
geuen
to
death
euerlastingly
,
before
they
be
borne
:
yet
notwithstanding
,
so
longe
as
life
is
offered
vnto
them
,
thei
are
not
thought
of
vs
,
neyther
are
they
reckened
heyres
of
death
and
fellowes
of
Sathan
:
but
theire
destruction
is
bewrayed
by
incredulitie
nowe
,
whiche
before
was
hyd
.
42
For
I
was
an
hungered
,
and
ye
gaue
43
me
no
meate
.
I
was
thirsty
,
and
ye
gaue
me
no
drinke
.
C.
As
before
he
preferred
the
dutie
of
loue
before
all
other
thynges
in
the
godly
,
so
also
here
he
layeth
crueltie
to
the
charge
of
the
wycked
.
Charitie
or
loue
is
a
token
,
by
the
whiche
men
declare
them selues
to
worshyp
God
:
and
therefore
he
maketh
mencion
only
of
loue
.
On
the
contrary
parte
he
maketh
mencion
onely
of
inhumanytie
&
crueltie
towardes
our
brethren
,
although
infidelitie
should
first
of
all
be
consydered
:
because
that
by
this
crueltie
they
declare
that
they
loue
not
God
.
For
so
wryteth
S.
Iohn
:
He
whiche
hath
the
goodes
of
this
worlde
,
and
seeth
his
brother
haue
nede
,
1.
Ioh●…
and
shutteth
vp
his
compassion
from
hym
,
howe
dwelleth
the
loue
of
God
in
hym
?
Agayne
he
sayeth
:
If
any
man
saye
that
he
loueth
God
,
and
yet
hateth
his
brother
,
1.
Ioh●…
he
is
a
lyar
.
For
he
whiche
loueth
not
his
brother
whome
hee
seeth
,
howe
can
hee
loue
God
whome
he
seeth
not
?
C.
Let
vs
note
therefore
that
hypocrites
proffite
nothinge
by
their
woordes
(
howe
holy
soeuer
they
appeare
before
the
worlde
)
if
they
be
cruel
against
their
neighboures
:
whiche
thinge
I
would
to
God
were
grauen
in
the
hartes
of
men
.
44
Then
shall
they
also
aunswere
him
saying
:
Lorde
when
sawe
we
thee
an
hungered
,
or
a
thirste
.
&c.
Then
shall
they
aunswere
.
C.
The
same
figure
called
Hypotyposis
,
which
is
vsed
before
,
he
nowe
also
repeateth
agayne
:
to
the
ende
the
reprobate
maye
knowe
that
the
vayne
and
counterfayte
shewes
of
godlines
,
with
the
whiche
they
nowe
deceiue
them selues
shall
profite
them
nothing
at
all
in
the
last
daye
.
For
whereof
commeth
it
that
they
so
proudely
contemne
the
poore
,
but
onely
because
they
thinke
that
their
contempte
shall
escape
vnpunished
?
To
the
end
therefore
the
Lord
might
shake
of
from
them
all
suche
flattering
perswasions
,
hee
declareth
that
they
shall
in
tyme
to
come
,
(
but
to
late
)
fele
that
,
which
they
wyl
not
vouchsafe
nowe
to
remember
:
namely
that
they
whiche
nowe
seme
to
be
reiected
,
are
no
lesse
precious
vnto
Christe
then
his
own
members
.
Lord
when
sawe
we
the
an
h●…̄gred
.
M.
Beholde
these
also
acknowledge
Christe
for
the
Lorde
whiche
is
nothynge
els
,
but
because
they
woulde
seame
to
bee
Christians
,
and
suche
whiche
neuer
suffered
Christe
to
hunger
,
to
thyrste
,
&
so
forth
:
but
were
readye
to
doe
their
dutie
to
hym
with
reuerence
.
45
Then
shall
he
answere
them
saying
:
verely
I
saye
vnto
you
,
in
as
muche
as
ye
did
it
not
vnto
one
of
these
,
ye
did
it
not
to
me
.
Bu.
The
Lorde
nowe
confuteth
their
foolishe
Appollogy
and
defence
,
and
detecteth
their
hypocrisy
,
A.
shewing
that
thei
wer
altogether
voyde
of
the
loue
of
God
.
For
God
cannot
be
truely
loued
,
where
the
members
of
Christe
the
sonne
of
God
are
carelesly
despysed
.
Wherefore
let
vs
learne
to
helpe
oure
neady
brethren
al
that
we
can
,
being
myndfull
of
the
woordes
of
the
Prophete
,
which
saythe
:
O
my
soule
,
thou
haste
sayde
vnto
the
Lorde
thou
arte
my
God
,
●●lme
.
16.
my
goodes
are
nothing
vnto
thee
.
All
my
delighte
is
vppon
the
sainctes
that
are
in
the
earthe
,
and
vppon
suche
as
excell
in
vertue
.
46
And
these
shall
go
into
euerlastinge
payne
,
the
righteous
into
life
eternall
.
M.
Here
wee
see
that
bothe
the
godly
and
the
wycked
shall
ryse
againe
.
A.
Euen
as
it
is
sayde
in
an
other
place
:
●●hn
,
5
They
that
haue
done
good
shall
come
forth
vnto
the
resurrection
of
lyfe
,
and
they
that
haue
done
euell
,
vnto
the
resurrection
of
death
,
or
damnation
.
M.
Furthermore
after
that
the
iudge
hathe
pronounced
the
sentence
,
no
man
can
appeale
to
the
tribunall
of
God
:
But
immediatly
the
execution
of
iudgement
muste
followe
.
And
although
they
will
not
of
them selues
go
into
punishement
,
●…att
.
13.
yet
notwithstandinge
,
they
shal
be
caste
into
this
fyer
by
Angels
and
heauenly
power
:
as
we
sawe
before
in
the
parable
of
the
tares
.
The
xxvi
.
Chapter
.
ANd
it
came
to
pas
,
when
Iesus
had
finyshed
all
these
sayinges
,
he
sayde
vnto
his
disciples
:
ye
knowe
that
after
two
dayes
shal
be
Easter
,
and
the
sonne
of
man
shal
be
deliuered
vp
to
be
crucified
.
And
it
came
to
passe
when
Iesus
.
Bu.
To
all
that
hath
bene
hetherto
declared
a
shorte
summe
and
moste
perfecte
woorke
of
oure
whole
saluation
is
added
,
that
is
to
saye
,
the
sacred
and
moste
proffitable
history
of
the
passion
and
redemption
of
Christe
our
Lorde
,
in
the
whiche
he
fulfilleth
al
the
duties
as
well
of
a
preste
,
as
of
a
kyng
,
and
in
a
shorte
compendium
he
maketh
an
open
shewe
of
his
power
and
strengthe
for
all
men
to
beholde
.
For
by
all
his
woordes
&
dedes
he
teacheth
dilligently
:
he
instituteth
the
solemne
and
blessed
sacramente
:
he
praieth
feruently
:
he
sacrificeth
for
sinnes
:
he
purgeth
,
deliuereth
and
hathe
compassion
on
sinners
,
and
defendeth
those
that
are
his
:
and
also
he
treadeth
vnder
foote
and
punysheth
the
wycked
,
shewyng
oftentymes
wonderfull
humillitie
,
and
yet
for
all
that
declaring
no
small
glorie
,
when
that
all
the
elementes
being
troubled
at
his
death
,
shewed
forth
wonderfull
proofes
of
great
grief
.
Wherefore
our
Euangelist
Mathewe
prosecuteth
here
all
thinges
in
desent
order
,
&
with
pure
,
playne
,
and
liuely
style
.
E.
For
these
wordes
And
it
came
to
passe
.
are
a
certaine
manner
of
knitting
together
,
or
passing
from
matter
to
matter
:
and
according
to
the
manner
of
hystoriographers
,
he
ioyneth
the
thynges
followyng
to
that
whiche
went
before
,
saying
.
And
it
came
to
passe
,
When
Iesus
had
finished
all
these
sayinges
.
B.
Namely
those
whiche
he
had
the
third
daye
after
his
glorious
enteraunce
into
Hierusalem
.
Yee
knowe
that
after
two
daye
,
shal
be
Easter
.
To
the
ende
that
those
things
whiche
followe
,
maye
bee
the
more
easely
vnderstoode
,
we
must
knowe
that
the
Hebrues
began
the
daye
at
the
euening
:
(
as
it
is
wrytten
.
Leuiti.
23.
From
euen
to
euen
shall
ye
rest
in
your
sabaoth
)
furthermore
that
the
day
from
his
glorious
enteraunce
into
the
citie
of
Hierusalem
vntyll
the
daye
of
his
resurrection
,
maye
bee
named
fower
manner
of
wayes
:
as
is
declared
by
this
example
here
vnder
placed
.
|
The
dayes
of
the
Hebrues
.
|
Of
the
Gentiles
.
|
Of
the
Christians
.
|
|
The
mysteries
of
euery
daye
.
|
1
|
The
first
of
the
Sabaothes
|
Sunne
daye
|
The
Lordes
daye
|
Was
|
1
The
daye
of
his
enteraunce
into
Hierusalem
|
2
|
The
seconde
|
Moone
daye
|
The
seconde
ferie
|
2
The
daye
in
the
which
he
cursed
the
figge
tree
|
3
|
The
thirde
|
Mars
daye
|
The
thirde
ferie
|
3
The
daye
of
the
feaste
|
4
|
The
fourthe
|
Mercuries
day
|
The
fourth
ferie
|
4
The
daye
in
the
whiche
he
was
solde
|
5
|
The
fifte
|
Iupiters
daye
|
The
fifte
ferie
|
Was
|
5
The
daye
before
the
daye
of
swete
bread
|
6
|
The
preparation
of
the
great
Sabaoth
|
Venus
daye
|
The
sixt
ferie
|
6
The
first
daye
of
swete
bread
,
of
the
holy
supper
,
of
the
passion
,
and
of
the
burial
.
|
7
|
The
Sabaoth
|
Saturnes
daye
|
The
Sabaoth
|
7
The
daye
of
reste
in
the
sepulchar
.
|
8
|
The
first
of
the
Sabaoth
|
Sunne
daye
|
The
Lordes
daye
|
8
The
daye
of
his
resurrection
.
|
Notwithstandinge
in
the
discription
,
the
last
rewe
saue
one
,
is
vsed
both
of
the
Iewes
&
also
of
the
Christians
:
because
seing
the
Iewes
called
the
seuenth
daye
the
Sabaoth
,
(
that
is
to
saye
reste
)
in
consideration
of
the
creation
of
the
worlde
,
(
because
God
that
daye
hauing
made
an
end
of
al
his
worke
rested
)
the
Christians
bouldly
retayned
the
oulde
name
hauing
no
respecte
of
the
nomber
.
Howebeit
,
there
are
some
whiche
thinke
that
it
was
called
the
Sabaoth
,
of
them
,
in
the
consideration
of
an
other
thing
,
namely
,
because
Christe
the
Lorde
of
lyfe
rested
all
that
daye
in
the
sepulchre
.
It
semeth
therefore
that
Christe
spake
these
woordes
(
After
twoo
dayes
)
the
thyrde
daye
after
his
kinglyke
enterance
(
as
we
shewed
euen
nowe
)
into
Hierusalem
.
For
after
twoo
dayes
,
the
sixt
daye
after
his
enterance
into
Hierusalem
,
beginning
the
same
daye
in
the
euening
(
whiche
the
Christians
,
(
beginning
the
daie
from
midnight
)
make
the
euening
,
and
parte
of
the
night
of
frydaye
)
the
Lord
did
eate
Passeouer
:
and
the
night
followyng
that
euening
he
was
betrayed
,
and
brought
to
the
hie
priestes
.
of
the
which
matter
he
addeth
saying
.
And
the
sonne
of
man
shall
be
deliuered
vp
to
be
crucified
.
All
men
doe
saye
that
Christe
celebrated
the
Passeouer
the
same
daye
whiche
was
prescribed
in
the
lawe
,
being
the
fourthten
daye
of
the
moneth
of
Marche
at
euen
:
and
that
therefore
he
sayde
:
After
twoo
dayes
shal
be
Easter
.
The
Euangelist
Marke
hath
:
And
the
firste
daye
of
swete
breade
,
when
thei
offered
Passeouer
.
And
the
Euangelist
Luke
hath
:
And
the
day
of
Passeouer
came
,
in
the
whiche
it
was
necessary
that
passeouer
should
be
offered
.
And
so
it
appereth
that
Christ
celebrated
in
one
day
both
the
typicall
passeouer
,
and
the
true
offered
passeouer
.
But
what
day
the
Iewes
did
eate
it
,
there
are
two
sortes
of
opinions
.
For
some
wryte
that
the
Iewes
celebrated
passeouer
the
next
daie
after
the
Christe
suffered
:
which
was
vpon
the
Sabaoth
daye
.
Other
some
saye
that
all
the
Iewes
offered
passeouer
the
selfe
same
night
that
Christe
did
,
and
that
it
was
not
lawful
for
them
either
to
offer
or
to
eate
it
on
the
eue
of
the
great
Sabaoth
.
They
whiche
defend
the
first
opinion
wryte
thus
,
saying
that
it
euidently
appeareth
by
the
wordes
of
Iohn
,
that
the
same
sixt
daye
in
the
whiche
Christe
suffered
,
was
the
day
of
preparation
for
the
solemnitie
of
the
pasouer
:
For
he
going
about
to
describe
the
washing
of
the
disciples
feete
,
whiche
was
done
after
supper
,
being
now
the
sixt
daye
,
and
the
solemnitie
of
passeouer
to
the
lorde
,
Iohn
.
●●
wryteth
,
Before
the
feast
of
Easter
:
that
is
,
the
daye
before
the
feast
of
Easter
.
In
lyke
manner
he
speaking
afterward
of
the
Iewes
,
saith
.
Iohn
.
●●
And
they
went
not
into
the
iudgement
haule
,
least
they
should
be
defiled
,
but
that
they
might
eate
passeouer
.
After
that
he
makynge
mencion
of
the
tyme
in
the
whiche
Christe
was
condemned
wryteth
thus
:
Iohn
.
19
.
It
was
the
preparing
day
of
the
Easter
about
the
sixt
hower
.
Therefore
that
day
in
the
which
Christ
was
crucified
,
was
the
day
of
preparation
or
eue
,
not
of
the
Sabaoth
but
of
Easter
.
As
may
appere
by
the
holy
men
,
whiche
obserued
this
tyme
also
.
For
Nicodemus
&
Ioseph
of
Aramathia
,
bought
that
daye
swete
odours
,
Marke
.
15.
●…uke
.
23.
&
oyntements
,
and
after
that
they
had
anoynted
the
body
of
the
Lord
,
they
buried
it
:
whiche
was
no
more
lawfull
for
them
to
doe
on
the
daye
of
Easter
,
than
on
the
Sabothe
day
.
Euen
so
those
women
which
were
with
the
Lord
,
bought
their
oyntements
also
,
and
prepared
them
euen
the
same
daye
of
preparation
,
●…uke
32.
that
they
mighte
reste
the
daye
followinge
,
accordinge
to
lawe
.
They
did
not
put
of
or
deferre
these
thinges
to
be
done
on
the
Easter
day
,
no
not
till
the
euening
,
whiche
broughte
an
ende
to
the
daye
,
because
so
soone
as
the
euening
came
the
Saboth
began
.
Wherefore
excepte
we
wreste
the
wordes
of
S.
Iohn
we
must
graunt
that
the
publique
paseouer
was
celebrated
of
the
Iewes
,
●●hn
.
19.
the
nexte
da●…
after
that
Christe
suffered
,
that
is
to
saye
on
the
Sabothe
daye
▪
Whereuppon
it
was
called
the
great
day
of
the
Saboth
:
in
the
which
both
the
solemnity
of
the
Paschall
,
and
of
the
Saboth
came
together
.
For
in
that
day
they
celebrated
the
paseouer
accordinge
to
the
tradition
of
the
fathers
,
which
some
saye
was
appointed
by
Rabbi
Eliezer
,
the
second
house
of
God
beinge
finished
,
after
the
people
were
retourned
out
of
the
lande
of
Babilon
,
into
their
owne
contreye
:
and
was
ordeined
of
a
certeine
curiouse
obseruation
of
dayes
,
accordinge
to
the
course
of
the
moone
,
leaste
that
two
holy
,
and
dayes
of
reste
should
come
together
,
in
the
which
it
was
not
lawful
to
do
any
maner
of
worke
:
the
whiche
thing
was
greuouse
to
so
greate
a
people
.
This
constitution
is
intreated
of
at
large
by
Paulus
Burgensis
in
his
anotacion
vpon
this
place
,
being
ioyned
to
the
commentaris
of
Nicolaus
de
Lyra.
There
wante
not
some
whiche
saye
that
the
Iewes
tooke
awaye
the
Easter
contrary
to
order
and
custome
,
for
the
gredy
desyere
that
they
had
to
kil
the
Lorde
the
which
thing
how
they
durste
do
we
sée
not
:
seinge
that
so
greate
a
multitude
were
wonte
to
come
from
all
quarters
to
this
feast
.
But
now
they
,
which
say
that
all
the
Iewes
offered
Paseouer
the
same
nighte
that
the
Lorde
did
,
do
defende
their
opinion
after
this
maner
.
Seing
that
our
Lorde
was
the
most
faithfull
and
diligent
obseruer
of
the
lawe
of
his
father
,
no
man
oughte
to
doubte
that
he
offered
and
did
eate
the
Paseouer
the
fouretene
daye
betwene
the
two
eueninges
,
as
it
is
commaunded
in
the
lawe
.
And
euery
man
of
the
multitude
of
Israell
shall
offer
him
betwene
the
euenings
.
Exod.
12.
The
which
two
euenings
do
not
signify
the
euening
of
the
fyftene
daye
,
and
the
euening
of
the
sixtene
day
:
as
thouge
the
Lord
had
commanded
the
Paseouer
alwayes
to
be
offered
and
eaten
within
the
fyftene
daye
,
and
not
to
be
differed
vnto
the
sixtene
daye
:
but
it
is
euident
that
those
two
eueninges
of
the
beginning
of
the
15.
day
were
vnderstood
.
Exod.
12.
For
it
followeth
in
the
place
before
recited
:
And
ye
shall
not
leaue
anye
thinge
therofe
vntil
the
morning
:
and
the
which
is
lefte
therof
vntil
the
morning
,
shall
ye
burne
with
fyer
.
It
must
nedes
be
therfore
the
two
eueninges
wente
before
the
morning
:
of
the
which
two
,
the
first
beginneth
at
the
soone
setting
&
continueth
vntil
the
twy
light
or
shutting
in
of
the
day
:
&
the
second
beginneth
at
the
end
of
the
first
euening
,
the
is
,
from
the
time
the
the
euening
is
shut
in
,
vntil
the
morning
.
Betwene
this
first
&
second
euening
,
the
Paseouer
was
appointed
to
be
offered
.
For
it
was
not
lawfull
to
offer
the
same
,
before
that
the
soon
was
set
as
it
is
writen
:
Thou
shalt
offer
paseouer
at
euening
,
Deut.
1●…
.
about
the
going
downe
of
the
Soon
.
But
the
Paseouer
was
appointed
to
be
eaten
in
the
seconde
euening
,
which
is
the
night
.
And
the
first
euening
continueth
for
the
space
almost
of
six
howers
:
&
the
seconde
almost
nyne
howers
.
Verse
.
17.
The
Euangelist
Mathew
speaketh
of
the
first
euening
,
when
he
saythe
The
first
daye
of
swete
bread
,
the
Disciples
came
to
Iesus
,
sayinge
vnto
him
,
where
wilt
thou
that
we
prepare
for
thée
to
eate
the
Paseouer
?
Exod.
12.
Of
the
second
eueninge
it
is
writen
in
Exodus
:
And
they
shall
eate
the
fleshe
the
same
night
roste
with
fyer
,
and
with
vnleauened
breade
.
The
which
also
is
gathered
by
the
wordes
of
Mathew
,
where
he
saith
:
When
the
euen
was
come
be
sate
downe
with
the
twelue
.
And
that
the
Iewes
offered
paseouer
in
the
night
of
the
same
yeare
,
that
Christe
did
it
may
appeare
by
that
which
Marke
hath
,
sayinge
:
The
firste
daye
of
swete
breade
when
they
offered
Paseouer
:
and
the
Euangeliste
Luke
saith
:
Then
came
the
daye
of
swete
breade
,
when
of
necessitye
Paseouer
muste
be
offered
.
Yf
it
were
necessary
that
Paseouer
should
be
offered
in
that
daye
why
maye
not
wee
saye
that
all
of
necessitye
also
offered
in
that
eueninge
paseouer
?
And
that
daye
was
called
the
preparation
of
the
paseouer
,
in
the
euening
whereof
the
Lord
did
offer
paseouer
:
the
which
daye
of
preparation
,
was
in
dede
a
festiuall
and
solemne
day
,
Exod.
12.
as
appeareth
by
the
wordes
of
Moses
which
saith
:
Seuen
dayes
shal
ye
eate
vnleauened
bread
:
The
firste
day
shal
be
an
holye
conuocation
This
firste
daye
here
mencioned
,
was
the
daye
of
preparation
.
And
in
an
other
place
it
is
said
:
In
the
fower
and
twentye
daye
of
the
firste
moneth
at
euen
is
the
Lordes
paseouer
:
and
on
the
fyftene
daye
of
the
same
monethe
,
Leuit
23.
is
the
feaste
of
swete
breade
vnto
the
Lord
But
the
euening
of
the
fourthtene
moone
is
the
beginning
of
the
fiuetenth
daye
.
Therefore
the
daye
of
preparation
,
in
the
which
the
Lord
celebrated
his
Paseouer
was
a
festiuall
daye
.
Notwithstandynge
it
is
true
that
the
same
daye
,
wiche
followeth
the
nighte
of
the
Paseouer
,
(
and
whiche
beginneth
at
the
morninge
and
endeth
at
the
eueninge
)
is
called
properly
and
particulerly
,
the
festiuall
daye
as
well
of
the
Paseouer
,
as
of
the
swete
breade
,
the
denomination
beinge
geuen
to
the
lighte
as
to
the
more
principall
parte
of
the
daye
:
Num.
28.
Leuit.
23.
As
wee
maye
reade
in
the
28.
chapter
of
Numery
,
and
in
the
thre
and
twentye
of
Leuiticus
.
For
the
day
doth
comprehende
,
both
the
nighte
,
and
the
light
:
as
wee
may
reade
in
S.
Luke
where
he
saith
,
Luke
22.
Then
came
the
daye
of
swete
bread
,
when
of
necessity
Paseouer
muste
be
offered
:
For
if
it
were
necessary
that
paseouer
shoulde
be
offered
in
the
daye
of
swete
breade
,
and
if
the
Paseouer
were
offered
at
no
time
sauinge
betwene
the
twoo
eueninges
,
that
is
in
the
twy
lighte
before
nighte
:
then
the
twy
light
with
the
nighte
was
a
parte
of
the
daye
of
swete
breade
,
and
also
of
the
daye
of
Paseouer
for
so
much
as
they
are
both
one
.
Wherefore
,
when
we
read
in
the
Gospell
the
holy
or
solemne
daye
,
we
oughte
thereby
to
vnderstande
holynes
or
solemnity
,
leaste
we
be
deceiued
by
the
diuers
signification
of
the
wordes
.
For
they
do
signifye
also
a
holy
and
festiuall
daye
.
Therefore
before
the
feaste
of
Easter
,
is
as
much
to
saye
as
,
before
the
solemnity
of
Easter
or
Paseouer
,
as
in
the
nighte
goinge
before
the
daye
of
the
solemnity
of
the
Paschall
There
are
some
whiche
,
Iohn
.
13.
goinge
about
to
proue
that
the
Iewes
did
not
offer
Passeouer
the
same
daye
that
Christ
did
,
do
obiecte
this
place
of
S
Iohn
,
where
it
is
saide
:
Iohn
.
19.
It
was
the
preparing
daye
of
the
Easter
,
about
the
sixte
hower
.
By
the
which
they
woulde
seme
to
proue
that
the
preparinge
daye
of
the
Easter
was
that
daye
in
the
which
Christe
suffered
:
and
that
therefore
the
Paseouer
was
celebrated
of
the
Iewes
in
the
euening
of
the
Saboth
following
.
But
that
place
maye
thus
be
distinguished
,
It
was
the
preparinge
daye
about
the
sixte
hower
of
the
Easter
or
Paseouer
:
where
this
worde
Easter
and
hower
are
ioyned
together
.
Whereuppon
it
followeth
that
the
same
sixte
hower
of
the
Paseouer
was
in
the
daye
time
,
and
that
the
same
daye
was
the
feast
of
Paseouer
,
and
also
that
the
Paseouer
was
offered
betwene
the
two
eueninges
,
and
eaten
the
night
going
before
,
and
further
that
the
same
day
of
preparation
was
the
preparation
of
the
Saboth
,
and
not
of
the
Paseouer
.
Hereuppon
the
Euangeliste
Sainct
Marke
saith
:
And
nowe
when
the
euen
was
come
,
Mar.
15
(
because
it
was
the
daye
of
preparing
that
goeth
before
the
Saboth
)
&c.
And
Luke
hath
,
and
that
daye
was
the
preparinge
of
the
Saboth
,
Luke
.
●●
and
the
Sabothe
dr●…we
on
.
Also
the
Euangelist
S
Iohn
saith
:
Iohn
,
●●
There
layed
they
Iesus
therfore
,
because
of
the
preparinge
of
the
Saboth
of
the
Iewes
,
for
the
Sepulcher
was
●…ye
at
hande
.
But
what
do
they
call
the
preparinge
of
the
Iewes
,
sauinge
that
daye
,
which
goeth
nexte
before
the
Sabothe
,
beinge
so
called
,
because
in
it
all
thinges
were
prepared
whiche
were
necessary
for
the
Saboth
,
in
the
which
it
was
not
lawfull
to
prepare
any
thinge
?
Moreouer
the
daye
going
before
the
Paseouer
is
not
properly
called
the
preparation
of
the
paseouer
:
because
nothinge
was
prepared
,
neither
would
the
lawe
suffer
any
thing
to
be
prepared
for
the
Paseouer
,
in
the
daye
goinge
before
:
but
in
the
very
euening
the
daye
of
Paseouer
beinge
already
begon
,
which
beginneth
at
the
euen
.
But
admit
,
the
place
is
not
so
distinguished
,
yet
what
other
thing
shal
be
vnderstoode
by
the
preparation
of
the
paseouer
than
the
daye
of
preparation
,
which
was
on
of
the
Paschal
dayes
?
They
also
obiecte
this
place
of
Iohn
,
〈◊〉
.
19.
when
he
saith
:
For
it
was
that
greate
day
of
the
Saboth
:
when
for
all
that
he
calleth
it
not
the
great
day
of
the
Saboth
,
because
it
was
both
the
Saboth
and
the
Paseouer
:
but
because
ther
was
a
double
solemnity
,
that
it
is
to
saye
,
of
the
Sabothe
and
of
the
swete
breade
.
For
it
was
the
second
day
of
swete
bread
:
as
it
is
written
:
Thou
shalte
kéepe
the
feaste
of
swete
bread
,
〈◊〉
23.
that
thou
eate
vnleauened
breade
seuen
dayes
longe
as
I
commaunded
thee
.
They
do
also
obiecte
this
place
of
S.
Iohn
:
It
was
in
the
morninge
,
and
they
them selues
wente
not
into
the
iudgemente
haule
,
leaste
they
shoulde
be
defyled
,
but
that
they
mighte
eate
Paseouer
.
〈◊〉
1●…
,
It
was
(
saith
he
)
in
the
morning
.
But
of
what
daye
was
it
the
morninge
?
Truely
it
was
the
morning
of
the
daye
of
preparation
.
And
they
had
not
eaten
Paseouer
.
Therefore
they
purposed
to
eate
it
in
the
eue
of
the
Saboth
.
For
they
offered
Paseouer
in
the
first
eueninge
of
the
daye
of
preparation
:
althoughe
peraduenture
manye
of
them
,
hadde
not
yet
eaten
:
because
they
had
beene
so
occupyed
that
nighte
in
takynge
of
the
Lorde
,
fearinge
leaste
he
beinge
nowe
solde
mighte
scape
awaye
,
that
they
hadde
not
sufficiente
leysure
to
eate
Paseouer
.
And
the
Euangeliste
Iohn
in
this
place
,
semeth
not
to
make
make
any
mencion
of
true
eatinge
of
the
Paseouer
,
but
to
reprehende
them
of
double
error
,
namely
,
of
to
muche
diligente
in
sekinge
to
destroye
an
innocente
,
and
of
to
m●…uche
negligence
in
not
eatinge
the
Paseouer
in
dewe
time
,
for
the
care
that
they
hadde
to
catche
the
Lorde
:
because
they
hoped
,
beinge
as
yet
but
morninge
,
that
they
might
eate
the
Paseouer
,
if
so
be
that
they
entered
not
into
the
Iudgemente
haule
:
The
whiche
notwithstanding
the
lawe
commanded
to
be
eaten
before
the
morning
,
as
appeareth
by
these
woordes
,
There
shall
remaine
nothynge
of
it
vntill
the
morninge
.
But
what
and
if
they
did
eate
the
Paseouer
that
night
althoughe
they
were
so
greately
occupyed
?
Then
will
wee
vnderstande
by
the
Paseouer
,
the
Paschall
meate
,
that
is
to
saye
the
swete
breade
:
because
that
daye
,
which
from
the
mornynge
followed
the
nighte
of
the
Paseouer
,
was
called
the
feaste
of
Paseouer
and
the
feaste
of
swete
breade
:
as
appeareth
by
this
place
.
And
the
fourtenth
daye
of
the
firste
monethe
,
Num.
26.
is
the
Paseouer
of
the
Lorde
:
And
in
the
fyftenth
of
the
same
moneth
is
the
feaste
.
Againe
it
is
written
,
In
the
fyfteneth
daye
of
the
same
moneth
is
the
feaste
of
swete
bread
vnto
the
Lorde
.
Leuit.
23.
And
it
was
lawfull
for
none
to
eate
of
the
swete
breade
,
but
for
suche
onely
as
were
cleane
.
But
,
that
the
daye
of
preparation
,
in
the
whiche
the
Lorde
did
eate
the
Paseouer
,
and
also
suffered
,
was
no
feaste
daye
,
it
may
be
proued
by
many
places
of
Scripture
and
namelye
by
this
:
Not
on
the
feaste
daye
leaste
there
arise
a
tumulte
among
the
people
.
Verse
.
5.
Marke
.
14.
Therefore
they
tooke
him
not
and
slewe
him
on
the
feaste
daye
.
And
althoughe
they
tooke
him
not
in
the
solemnity
,
seinge
that
the
solemnity
was
commonlie
saide
to
be
of
the
daye
,
yet
notwithstanding
they
tooke
him
in
the
feast
daye
:
namelye
the
nighte
goinge
before
the
solemnity
,
the
which
one
daye
,
is
solemne
and
holy
.
The
which
thing
was
not
don
without
good
consideration
,
for
the
typical
paseouer
onely
was
appointed
to
be
offered
on
the
feast
day
:
wherfore
much
more
that
also
which
was
the
onely
true
paseouer
,
which
is
Christ
,
that
is
offered
for
the
saluation
of
all
men
.
But
they
saide
,
not
on
the
feaste
daye
:
not
because
they
woulde
not
symplelye
haue
him
to
be
taken
in
the
feaste
day
,
but
because
they
feared
,
leaste
there
shoulde
arise
a
tumulte
among
the
people
.
Notwithstanding
Iudas
deuised
a
waye
for
them
whereby
he
might
be
taken
without
the
tumulte
of
the
people
namelye
,
by
sending
soldyers
in
the
nighte
In
the
feaste
day
therefore
at
nighte
,
when
they
knewe
that
a
tumulte
could
not
then
be
raysed
amonge
the
people
,
they
tooke
him
:
and
condemned
hym
,
and
delyuered
him
to
the
deputye
to
be
adiudged
to
death
,
before
that
the
people
knewe
of
it
,
or
coulde
rayse
any
tumulte
.
But
that
there
was
a
solemnitye
when
he
suffered
it
maye
appeare
vnto
vs
by
the
dedes
of
Pylate
,
the
Euangelist
S.
Mathewe
sayinge
,
Mat
27.
Marke
.
15.
Luke
.
23.
At
that
feaste
the
deputy
was
wonte
to
deliuer
vnto
the
people
a
prisoner
whome
they
woulde
desyer
.
And
in
S.
Iohn
it
is
saide
thus
:
You
haue
a
custome
that
I
should
let
one
louse
vnto
you
at
Easter
.
What
meane
these
wordes
,
at
that
feaste
,
but
only
.
At
that
solemnity
?
The
solemnity
S.
Iohn
expresseth
,
Iohn
,
18
when
he
calleth
it
Easter
.
They
alleage
also
this
place
.
Before
the
feast
of
Easter
,
when
Iesus
knewe
that
his
hower
was
come
.
And
when
supper
was
done
,
Iohn
.
13.
after
that
the
Deuell
had
put
into
the
harte
of
Iudas
and
so
forth
the
whiche
places
are
certainely
knowne
to
containe
the
mysteris
that
were
done
in
the
night
of
preparation
.
Therfore
the
feaste
daye
of
Easter
was
not
yet
.
Wee
graunte
that
those
mysteries
were
done
in
the
daye
of
preparinge
,
before
the
feaste
daye
of
Easter
,
that
is
,
before
the
solemnity
of
Paseouer
:
but
not
before
the
daye
of
Paseouer
.
For
the
solemnity
of
the
Paseouer
is
one
,
and
the
daye
of
Pasoeuer
in
an
other
.
To
these
they
adde
that
the
same
Saint
Iohn
writteth
sayinge
.
Some
of
them
thoughte
,
because
Iudas
hadde
the
bagge
that
Iesus
hadde
sayde
vnto
him
:
bye
those
thinges
that
wee
haue
neede
of
againste
the
feaste
.
Therefore
the
feaste
daye
was
not
then
.
Nay
rather
by
this
wee
beleue
that
the
Euangelist
wente
about
to
declare
that
this
day
was
a
feaste
,
euen
as
if
the
Disciples
shoulde
haue
thus
vnderstoode
the
woordes
of
Christe
,
By
those
thinges
whiche
wee
haue
néede
of
for
the
solemnity
:
whiche
,
Iohn
.
13.
from
the
morning
followed
the
same
night
nexte
of
all
.
For
then
was
the
nighte
of
the
euen
of
the
fourtenth
daye
:
and
the
daye
nexte
following
from
the
morninge
,
was
the
solemnity
of
paseouer
.
Last
of
all
,
a
man
may
say
▪
If
that
had
béene
the
feaste
day
those
thnges
had
not
bene
lawfull
to
be
done
which
were
don
in
it
.
In
the
day
of
paseouer
and
in
the
other
dayes
of
swet
breade
,
the
Saboth
only
excepted
,
many
thinges
were
lawfull
to
be
done
which
might
not
be
done
in
the
Saboth
.
These
two
opinions
we
haue
set
before
the
reader
,
that
he
mighte
followe
that
which
semeth
vnto
him
moste
probable
.
C.
For
truely
,
seinge
the
Euangeliste
Saint
Iohn
saith
manifestly
that
when
Christe
was
crucified
,
it
was
the
preparing
daye
amonge
the
Iewes
,
not
of
the
Sabothe
,
but
of
the
paseouer
:
Furthermore
that
they
entered
not
into
the
iudgement
haule
leaste
they
shoulde
defyle
them selues
,
because
they
mente
the
nexte
daye
after
to
eate
the
paseouer
:
there
is
no
doubte
but
that
Christ
did
eate
paseouer
with
his
Disciples
the
daye
before
that
all
the
people
celebrated
the
publique
paseouer
.
Neither
can
this
be
auoided
or
shifted
of
by
any
cauils
,
that
the
Iewes
did
not
solemnise
the
festiual
day
,
in
that
day
that
they
crucified
Christ
(
in
the
which
it
was
not
lawfull
to
punish
anye
man
)
and
that
then
they
had
their
solemne
preparacion
,
that
Christe
being
buried
they
might
eate
Paseouer
.
Now
it
maye
bée
demaunded
howe
Christe
ordered
this
matter
.
For
he
did
nothinge
in
this
rite
contrary
to
that
which
was
contained
in
the
lawe
.
There
is
no
doubte
but
the
both
the
lawful
day
was
obserued
of
Christ
,
&
also
that
the
Iewes
followed
the
ancient
custome
.
First
of
al
it
is
without
al
doubt
that
Christ
was
put
to
death
the
daye
before
the
Sabothe
,
because
he
was
buried
in
the
Sepulcher
which
was
at
hande
with
as
muche
speede
as
mighte
be
by
reason
that
after
the
euenynge
it
was
necessary
to
keepe
holy
daye
.
But
nowe
there
is
no
doubte
,
by
the
aunciente
obseruation
,
that
the
Paseouer
and
other
festiuall
dayes
,
when
they
fell
vppon
the
fridaye
,
were
putte
of
tyll
the
nexte
day
after
:
because
the
people
coulde
not
bide
to
haue
two
holye
dayes
come
together
.
The
Iewes
affirme
that
this
law
was
appointed
stra●…te
after
that
the
people
were
retourned
from
the
exile
into
Babilon
,
and
that
by
a
heauenly
oracle
or
reuelation
,
leaste
they
shoulde
seme
to
alter
anye
thinge
rashely
of
the
commaundementes
of
God
.
But
and
if
it
were
the
maner
then
to
ioyne
twoo
holy
dayes
into
one
(
as
the
Iewes
confesse
,
and
as
it
appeareth
by
their
ancient
monumentes
)
it
is
a
sufficient
probable
coniecture
that
Christe
,
whiche
celebrated
the
Passeouer
the
daye
before
the
Sabothe
,
obserued
the
daye
whiche
was
appointed
by
the
lawe
.
For
wee
knowe
what
a
diligente
care
he
had
,
least
he
shoulde
swerue
from
one
tytell
of
the
lawe
.
For
seinge
he
would
be
bounde
to
the
lawe
,
that
he
mighte
delyuer
vs
from
the
yoake
thereof
,
he
was
not
vnmindefull
of
this
subiection
euen
at
the
laste
instante
.
Therefore
he
thoughte
it
better
to
omitt
the
externall
ceremony
,
than
to
transgresse
the
commandement
geuen
to
him
of
God
,
and
so
to
runne
in
daunger
of
the
reproch
of
the
wicked
.
The
Iewes
them selues
truely
will
not
deny
,
that
one
holy
day
was
onlye
obserued
so
often
as
Paseouer
was
ioyned
to
the
Sabothe
,
and
that
it
was
so
appointed
by
the
Rabbines
.
Wherevpppon
it
followeth
that
Christe
in
forsakynge
the
maner
&
commen
custome
,
did
nothing
contrary
to
the
lawe
.
Shal
be
Easter
.
The
Lattin
word
for
Easter
is
Pascha
.
B.
For
the
which
worde
Pascha
the
Lattin
interpreters
which
translated
the
same
vnto
vs
oute
of
the
Hebrewe
tonge
,
haue
putte
downe
Phase
:
The
Syrians
or
Chaldeis
haue
Pasha
,
the
whiche
the
Lattines
and
the
Grecians
,
tourning
the
Hebrewe
letter
Heth
into
the
Gréeke
letter
Chy
,
call
Pascha
.
●…eth
,
is
.
H.
●…y
,
is
,
ch.
But
they
which
for
Pesah
,
saie
Phase
,
do
make
of
P.
ph
,
and
of
e
,
a
,
as
for
Perez
,
Pharez
for
Peleg
,
Phaleg
:
and
of
Heth
,
they
make
,
e
as
of
Noah
,
Noe
,
Corah
,
Core.
But
the
Syrians
of
the
firste
e
,
make
,
a
,
and
takinge
awaye
the
seconde
vowel
they
ioyne
a
,
to
the
last
letter
,
as
for
Pesah
Pasha
:
the
which
they
are
oftentimes
wont
to
do
when
they
go
about
of
Hebrewe
woordes
to
make
their
owne
,
the
which
are
often
times
vsed
in
the
newe
Testament
.
As
for
e●…ample
Abba
,
Racha
,
Gabatha
,
Golgotha
,
and
many
other
lyke
vnto
these
.
But
the
Grecians
do
not
decline
this
noune
Pascha
The
Lattines
do
decline
Pascha
Paschatis
vppon
the
thirde
declension
amis
:
they
shoulde
more
truelye
decline
it
Pascha
Paschae
,
by
the
firste
declension
.
Therfore
these
wordes
,
Pesah
,
Pascha
,
Phase
,
Easter
,
&
Paseouer
,
are
all
one
in
signification
.
Furthermore
this
day
of
Paseouer
was
a
festiuall
day
,
whiche
was
celebrated
among
the
Hebrewes
with
greate
zeale
,
puttinge
themselues
,
from
yere
to
yere
in
memory
of
that
daye
in
the
which
,
their
dore
postes
being
striken
with
the
bloud
of
the
Lambe
,
when
they
dwelte
among
the
Egyptians
,
were
deliuered
from
the
destroying
Angell
For
thus
wee
reade
:
And
they
shall
take
of
the
bloude
,
and
strike
it
on
the
twoo
syde
postes
,
and
on
the
vpper
dore
poste
,
euen
in
the
house
where
they
shall
eate
him
And
a
lyttell
after
it
is
added
:
For
I
wil
passe
through
the
lande
of
Egipte
,
this
same
nighte
,
and
will
smite
all
the
firste
borne
in
the
lande
of
Egypte
,
bothe
of
man
and
beast
,
and
vppon
all
the
goodes
of
Egipte
will
I
the
Lorde
do
execution
.
Exod.
11.
And
the
bloud
shal
be
vnto
you
a
token
,
in
the
houses
wherin
ye
are
.
And
when
I
sée
the
bloud
,
I
will
pase
ouer
you
and
the
plage
shall
not
be
vpon
you
to
destroe
you
,
when
I
smite
the
lande
of
Egipte
.
And
this
day
shal
be
vnto
you
a
remembrance
,
and
ye
shall
keepe
it
holy
daye
vnto
the
Lorde
,
for
euer
.
M.
Christ
saith
not
here
simplely
,
after
two
dayes
the
sonne
of
man
shal
be
deliuered
vp
,
&c
But
he
saith
.
After
two
dayes
shal
be
Easter
,
&
the
soone
of
man
,
&c
To
the
ende
he
might
declare
that
the
time
of
Easter
was
the
appointed
time
in
the
which
he
should
be
crucified
.
Furthermore
that
he
mighte
declare
that
he
was
the
true
Paseouer
which
must
be
offered
for
the
redemption
of
the
world
,
Paseouer
of
the
Iewes
was
but
a
tipe
of
the
paseouer
of
Christe
.
Mar.
14.
the
tipe
&
figure
wherof
was
the
Paseouer
which
the
Iewes
celebrated
euery
yere
.
The
Euangeliste
Marke
,
in
stede
of
,
Ye
knowe
that
after
two
dayes
shal
be
Easter
,
write
,
After
two
daies
was
Easter
and
the
dayes
of
swete
breade
,
that
is
(
according
to
the
wordes
of
S.
Luke
.
)
The
feaste
of
swete
breade
drewe
nye
whiche
is
called
Easter
,
Luke
.
22
,
that
is
to
say
the
eating
of
the
Paschall
lambe
,
and
the
vnleauened
bread
.
For
in
the
fore
said
chapter
of
Exodus
,
where
it
was
commanded
as
concerning
the
celebration
of
paseouer
,
it
is
strayght
waye
added
,
Seuen
dayes
shall
ye
eate
vnleauened
breade
.
And
the
Sonne
of
man
C.
Nowe
Christe
confirmeth
that
againe
,
which
wee
haue
hearde
him
so
often
foreshewed
vnto
his
Disciples
:
but
this
laste
forewarnynge
doth
more
plainly
shewe
how
willing
he
was
to
offer
him selfe
to
the
death
:
and
it
was
necessary
,
because
God
could
not
be
pleased
but
by
the
Sacrifice
of
obedience
.
He
ment
also
to
preuent
the
offence
,
least
the
Disciples
,
thinkinge
that
he
was
constrained
by
necessitye
to
be
deliuered
to
death
shoulde
quayle
and
faynte
in
the
faythe
.
And
so
the
vse
of
this
sentence
was
twoo
maner
of
wayes
.
Firste
that
it
mighte
be
declared
that
the
Sonne
of
God
of
his
owne
accorde
deliuered
hym selfe
to
death
,
that
he
mighte
reconcile
the
worlde
to
his
Father
:
because
otherwise
he
coulde
not
satisfye
for
the
gylte
of
synne
,
or
purchase
vnto
vs
righteousnes
.
Secondly
,
that
he
was
not
oppressed
to
dye
,
as
by
a
violent
death
whiche
he
coulde
not
auoyde
,
but
because
he
did
wilingly
offer
himselfe
to
the
death
.
He
dothe
therefore
here
openlye
declare
that
he
commeth
to
Hierusalem
with
good
aduisement
,
that
he
might
there
suffer
death
.
For
he
hauing
liberty
to
go
backe
againe
,
and
in
quiete
retourne
to
ouerpasse
that
time
,
yet
notwithstandinge
euen
in
the
very
moment
and
tyme
conuenient
,
he
goeth
with
good
aduisement
and
deliberation
into
the
midest
of
his
enemys
.
And
although
it
did
then
nothynge
profite
the
Disciples
to
be
admonished
of
the
obedience
whiche
he
shewed
towardes
his
Father
,
yet
notwithstandinge
afterwarde
their
faythe
was
not
a
lyttel
builded
by
this
doctrine
.
Euen
as
also
at
this
daye
wee
receyue
no
small
profite
thereby
:
because
as
it
were
in
a
lyuelye
glasse
the
willinge
sacrifice
is
set
forth
vnto
vs
,
by
the
which
all
the
transgressions
of
the
worlde
are
wypped
awaye
:
Sinnes
put
away●…
Christes
●…crifice
.
and
wee
do
beholde
and
see
the
Sonne
of
God
in
goinge
boldlye
and
withoute
feare
,
to
his
deathe
to
bee
nowe
the
conquerer
of
death
.
Shal
be
deliuered
vp
to
be
crucifyed
Bu.
Namely
by
Iudas
,
to
the
hye
Priestes
:
of
these
he
shal
be
deliuered
to
Pontius
Pilate
:
and
of
hym
,
to
the
tormenters
to
be
crucifyed
.
In
this
shorte
sentence
he
comprehendeth
manye
thinges
.
Reade
the
twenty
chapter
goinge
before
.
3.
Then
assembled
together
the
chiefe
priestes
,
and
the
Scribes
and
the
elders
of
the
people
,
vnto
the
palace
of
the
hye
prieste
which
was
called
Cayphas
.
Then
assembled
together
the
C.
The
Euangeliste
Mathewe
meaneth
not
that
they
were
gathered
together
,
euen
in
the
second
daye
,
or
within
the
compas
of
two
dayes
,
but
he
bringeth
in
this
history
to
shewe
that
Christe
as
he
was
a
manne
was
not
able
to
appointe
anye
certaine
time
of
his
death
.
For
what
might
moue
him
thus
to
coniecture
,
when
as
his
enemies
were
fullye
determined
to
differre
the
tyme
?
The
sence
and
meaninge
therefore
is
this
,
that
he
spake
by
the
spirit
of
prophesy
,
of
his
death
seing
,
that
no
man
coulde
suspecte
that
it
was
so
nye
at
hande
.
M.
For
althoughe
the
deathe
of
Christe
was
ordained
by
God
and
depended
vppon
the
secrete
counsell
and
purpose
of
God
,
and
not
of
men
,
yet
neuertheles
the
narration
of
the
history
did
require
,
that
it
shoulde
be
described
by
what
and
whose
practises
the
same
was
wrought
:
to
the
ende
we
may
know
that
there
is
no
one
sorte
of
men
more
hurteful
to
the
kingdome
of
Christ
,
than
they
,
which
raigne
and
exercise
tyranny
against
the
people
of
god
vnder
the
shew
of
Godlines
.
But
note
who
they
be
whiche
are
sayd
here
to
come
together
:
they
truelye
whiche
had
the
name
of
the
Churche
:
what
one
innocente
woulde
haue
beene
afrayed
of
the
assemblely
of
these
men
?
Vnto
the
pallace
of
the
hye
Prieste
.
M.
Here
was
the
heade
of
the
priestely
kyngdome
:
&
the
matter
was
now
about
the
authoritye
hereof
.
They
had
all
one
scope
,
namely
,
to
defende
and
preserue
that
priestely
kingedome
.
Whiche
was
called
Cayphas
,
B.
This
Cayphas
had
also
to
name
Iosephus
,
whiche
succeded
in
the
priesthoode
,
the
sonne
of
Symon
Canithus
,
beinge
made
hie
priest
of
Gratus
then
presidente
,
whom
Pilate
succeded
.
Hee
was
also
remoued
againe
from
the
priesthoode
,
by
Vitellius
the
proconsull
of
Syria
,
Ionathas
the
sonne
of
Anna
,
●…sep
.
Iuda
.
〈◊〉
18.
ca.
4
●…
5.
being
placed
in
his
steede
.
Reade
Iosephus
for
this
matter
.
For
al
thinges
,
yea
deuyne
offices
,
throughe
couetousenesse
and
ambition
of
the
priestes
,
were
bestowed
amis
by
the
Romaines
.
Bu.
This
Cayphas
was
a
man
corrupted
with
couetousenes
,
●●phas
a
●●pted
●…it
.
with
luste
,
with
pryde
,
and
one
that
swelled
with
ambition
,
beinge
called
by
no
lawfull
ordinance
to
the
dignity
of
the
hye
priesthode
but
for
bribes
and
fauoure
of
the
wicked
presidentes
which
were
Ethnixes
,
was
taken
from
the
fylthy
puddell
,
and
set
in
the
dignitie
of
the
hie
priest
.
Behold
this
chiefetaine
in
the
counsell
of
the
prestes
.
4
And
helde
a
counsel
that
they
might
take
Iesus
by
subtiltie
,
and
kyll
him
.
And
helde
a
counsell
Bu.
The
Euangelist
sayth
here
,
that
they
helde
a
counsell
that
they
might
take
Iesus
by
subtiltie
or
deceyte
,
that
is
,
not
openlye
,
neyther
by
force
,
but
by
some
pretence
:
the
whiche
Iudas
brought
to
passe
,
whiche
fayning
friendeshippe
,
betraied
him
with
a
kisse
.
What
this
counsel
was
S.
Iohn
describeth
at
large
,
saying
:
Then
gathered
the
hie
priestes
and
Pharisetes
a
counsayle
,
and
saide
:
What
do
we
?
For
this
man
doth
many
miracles
.
If
we
let
him
scape
thus
,
all
men
wyll
beleeue
on
hym
,
and
the
Romaines
shall
come
and
take
away
bothe
our
rome
and
the
people
.
And
one
of
them
named
Cayphas
(
beinge
the
hye
preeste
the
same
yere
)
saide
vnto
theym
:
●…
11.
Ye
perceyue
nothinge
at
all
,
nor
consyder
that
it
is
expediente
for
vs
,
that
one
man
dye
for
the
people
,
and
not
that
all
the
people
peryshe
.
5
But
they
saide
not
on
the
holy
daye
,
least
there
be
an
vproare
amonge
the
people
.
But
they
saide
,
not
on
the
holy
daye
.
C.
It
was
decreed
truely
by
the
aduyse
&
cousel
of
Cayphas
,
that
Iesus
shold
be
destroied
,
because
he
could
not
be
ouercom
cepte
he
were
extinguished
by
death
:
but
they
thought
they
had
not
a
conuenient
time
,
vntyll
the
feaste
were
ended
,
and
the
people
departed
.
E.
For
they
were
afraide
leaste
if
they
had
set
vpon
him
in
that
day
,
in
the
which
the
greatest
multitude
of
people
came
together
,
some
tumulte
shoulde
aryse
,
because
there
were
many
amonge
the
people
,
whiche
beholdynge
the
myracles
,
hearynge
his
wonderfull
doctrine
,
&
marking
the
inspeakeable
clemency
and
mekenesse
of
his
maners
,
had
him
in
greate
admyration
and
reuerence
:
yea
they
helde
him
as
a
prophete
,
as
it
is
saide
before
.
C.
And
here
vppon
wee
gather
,
that
althoughe
those
hongery
dogges
didde
gredely
seeke
the
deathe
of
Chryst
,
yea
although
they
raged
furiouselye
to
obtayne
the
same
,
yet
notwithstanding
that
they
were
so
restrayned
by
the
secrete
brydell
and
workynge
of
God
,
that
nothinge
was
done
by
their
counsell
and
arbytrement
.
They
seke
so
muche
as
they
maye
for
an
other
tyme
:
Man
can
not
withstande
Goddes
appointment
.
but
God
doth
hasten
and
set
forwarde
the
tyme
in
spighte
of
the
deuyll
.
M.
For
God
had
so
appoynted
that
Christ
sholde
die
,
and
be
offered
as
the
trewe
Passeouer
in
the
festiuall
daye
.
Vaine
therfore
was
the
feare
of
the
tumult
of
the
people
,
who
departed
away
,
and
were
sodeinely
gone
so
sone
as
the
hie
priestes
,
had
gotten
occasion
by
the
treason
of
Iudas
,
to
prosecute
their
pourpose
:
such
was
the
blindnesse
of
their
myndes
,
into
whiche
they
were
cast
by
the
power
of
God
.
C.
And
it
pertayneth
greately
vnto
vs
,
to
note
this
thinge
,
that
Christe
was
not
rashely
taken
by
the
luste
of
his
ennemies
,
and
put
to
deathe
,
but
was
led
thereto
by
the
will
of
God
:
because
the
faithe
of
propiciation
is
builte
vppon
hym
,
God
was
pleased
with
the
same
sacrifice
,
which
he
had
ordained
from
the
begynninge
:
and
therefore
hee
wolde
haue
his
sonne
offered
vppon
the
daye
of
passeouer
,
and
vppon
no
other
,
to
the
ende
the
lambe
whiche
was
slayne
from
the
begynning
might
by
one
and
the
laste
sacrifice
,
obtayne
euerlastinge
lyfe
,
and
that
the
olde
sacryfice
might
geue
place
,
to
the
onely
sacrifice
of
eternall
redemption
.
But
there
seemed
to
be
a
more
conuenient
time
than
thie
,
to
those
that
sought
for
nothing
els
than
to
destroye
Christe
:
The
body
of
Christe
and
the
shaddowe
thereof
me
:
together
.
yet
God
which
had
made
hym
a
sacrifice
and
an
oblation
for
synne
,
chose
a
proper
and
speciall
day
whiche
shoulde
oppose
or
laye
the
bodye
ioyned
to
the
shaddowe
.
Whereby
now
also
the
fruite
of
Christes
passion
dothe
more
clerely
shyne
vnto
vs
.
6
When
Iesus
was
in
Bethani
,
in
the
house
of
Symon
the
leper
.
When
Iesus
was
in
Betham
B.
M.
The
Euangeliste
shoulde
haue
added
by
order
,
those
thynges
whiche
were
done
with
Christe
in
the
tyme
of
these
twoo
dayes
before
Easter
.
For
bothe
the
counsell
of
the
hye
priestes
,
and
this
present
history
also
,
went
syxe
daies
before
Easter
at
the
least
.
S.
Iohn
speaketh
more
expressely
of
this
feaste
,
Iohn
.
12
sayinge
,
Sixe
daies
before
Easter
,
came
Iesus
to
Bethanie
.
C.
Yet
notwithstandinge
this
is
put
in
here
in
good
tyme
,
that
we
may
knowe
what
occasion
dyd
so
soddeynely
driue
the
chiefe
priestes
to
make
haste
.
They
durste
not
set
vpon
Christ
with
open
force
:
and
to
oppresse
hym
by
deceyte
,
was
not
so
easy
a
matter
.
But
nowe
,
when
a
way
vnhoped
for
,
was
opened
and
offered
vnto
them
by
Iudas
,
contrary
to
their
expectation
,
the
very
facillitie
of
bringing
their
pourpose
aboute
,
maketh
theim
to
gather
an
other
counsell
.
But
there
are
some
whiche
woulde
haue
this
story
to
be
all
one
,
Luke
.
7
with
that
mencioned
in
Luke
,
and
to
differ
from
that
whiche
S
Iohn
reherseth
to
be
done
by
Mary
the
syster
of
Martha
.
Iohn
.
12.
Othersome
saye
,
that
there
is
a
difference
betwene
this
(
whiche
Marke
also
hath
)
and
that
,
whiche
is
set
forth
by
Luke
and
Iohn
.
And
many
affirme
(
which
is
more
lykely
)
that
the
storye
here
wrytten
by
Mathew
,
is
all
one
with
that
mentioned
in
Iohn
,
but
contrary
to
that
which
Luke
hath
.
For
although
Mathew
make
mention
of
two
dayes
before
Easter
,
yet
for
al
that
hee
doth
not
say
that
this
feaste
was
celebrated
twoo
dayes
before
Easter
.
And
S.
Iohn
,
althoughe
hee
make
mention
of
Lazarus
,
of
Martha
,
and
of
Mary
,
yet
notwithstandinge
he
dothe
not
deny
but
that
Christe
dyd
suppe
in
the
house
of
Symon
the
leper
:
the
whiche
thinge
,
bothe
this
our
Euangelist
Mathew
,
&
Marcke
also
,
haue
.
For
it
might
be
that
these
,
abydinge
in
one
vyllage
,
were
called
to
supper
into
the
house
of
Symon
,
for
the
presence
of
Christ
,
and
that
Martha
ministred
there
vnto
Christe
,
according
to
her
diligence
.
C.
Neither
doth
it
proue
the
dyuersitie
of
the
deede
.
C.
because
Iohn
sayth
that
the
feete
of
Christ
were
annoynted
,
and
Matthewe
and
Marc●…e
the
heade
:
For
it
might
be
that
bothe
the
heade
and
feete
were
annoynted
.
We
do
know
truely
that
oyntmentes
were
not
wonte
to
be
cast
downe
at
the
feete
:
but
according
to
the
maner
,
when
the
greatest
parte
was
then
spente
and
powred
out
,
S.
Iohn
to
amplifie
the
matter
,
saith
,
that
his
feete
were
soupled
therewith
.
Marke
also
saith
,
the
Alabaster
here
beinge
broken
,
that
all
the
oyntment
was
powred
on
his
head
.
wherfore
it
agreeth
very
well
that
it
ran
downe
to
his
feete
.
M.
Wherefore
they
haue
not
sufficient
stronge
grounde
,
whiche
are
moued
by
the
dyuersitie
of
the
tyme
,
of
the
place
,
of
the
personnes
,
and
of
the
dede
also
,
to
deny
that
the
Euangelistes
Matthewe
,
Marcke
,
and
Iohn
,
make
not
mention
of
this
historie
,
together
.
7
There
came
vnto
him
a
woman
,
hauinge
an
alabaster
boxe
of
oyntment
,
that
was
preciouse
,
and
powred
it
on
his
heade
,
as
hee
satt
at
the
boorde
.
There
came
to
him
a
woman
.
E.
This
woman
was
named
Marye
,
beinge
the
syster
of
Martha
&
Lazarus
.
Hauing
an
Alabaster
boxe
Bu.
This
was
a
very
fyne
and
delicate
boxe
,
beinge
made
of
Alabaster
,
whiche
was
a
kynde
of
glasse
,
very
necessary
to
preserue
oyntment
in
:
it
was
so
called
of
the
Grecians
,
of
takynge
,
and
of
the
primatiue
,
α
,
because
for
the
smothenesse
thereof
,
it
coulde
not
be
●…aide
.
Plini
in
his
six
and
thirty
boke
and
eight
chapter
,
maketh
mention
of
this
Alabaster
stone
.
For
when
hee
has
spoken
in
the
fiue
and
thirty
chapter
of
the
O●…icke
stone
,
hee
goeth
forwarde
thus
:
Some
men
(
saythe
hee
)
call
this
the
Alabaster
stone
,
the
whiche
they
make
hollowe
to
put
in
oyntemente
:
because
it
is
sayde
,
to
preserue
the
same
very
well
.
These
thinges
agree
with
that
which
Homere
writeth
,
saying
the
litle
Onix
wil
drawe
vnto
it
a
pype
of
the
oyle
Spykenarde
,
Horatius
in
〈◊〉
or
Nardus
oyntment
.
Of
oyntement
that
was
preciouse
.
These
wordes
sounde
as
much
in
Gréeke
as
if
thou
shouldest
saye
:
Of
a
greate
price
:
because
money
in
time
paste
was
wayed
and
not
tolde
.
The
Euangeliste
S.
Iohn
,
hath
expressed
both
the
quantity
,
and
the
kind
,
and
so
hath
S.
Marke
like
wyse
.
For
he
saith
:
Then
tooke
Mary
a
pound
of
●…intment
(
called
Nardus
,
perfecte
and
preciouse
.
)
Iudas
declared
the
price
thereof
,
when
he
saide
that
it
was
woorthe
thirty
pence
.
As
concerning
the
oyntement
Nardus
reade
Dioscorides
.
●●oscor
.
li.
●…ap.
72.
All
these
thinges
were
both
a
forewarning
of
the
death
of
Christ
(
as
he
himselfe
interpreted
them
)
&
also
a
declaration
of
the
loue
of
this
woman
towarde
Christe
.
And
powred
it
on
his
heade
.
This
did
she
according
to
the
maner
of
the
contrey
,
by
the
whiche
custome
,
those
that
were
speciall
and
singuler
frendes
:
were
welcommed
and
honored
in
the
midest
of
feastes
and
banquetes
of
their
frends
,
with
this
kynde
as
it
were
of
recreation
:
as
wee
maye
perceyue
by
the
wordes
of
Christe
when
he
sayde
to
Simon
the
Pharisey
:
My
heade
thou
haste
not
anointed
with
oyle
,
●●e
.
7.
but
she
hath
anointed
my
fete
.
And
to
this
effecte
tendeth
the
allegory
of
Dauid
,
when
he
saith
:
Thou
shalt
prepare
a
table
before
me
,
●●
23.
againste
them
that
trouble
me
.
Thou
hast
anointed
my
head
with
oyle
and
my
cup
shal
be
full
.
For
they
vsed
oyntment
,
not
to
anointe
the
fete
,
but
the
heade
:
but
Mary
,
contrary
to
the
custome
,
bestowed
suche
plenty
of
oyntment
,
(
as
we
sayde
euen
now
)
that
it
ran
downe
to
the
fet
also
.
Therfore
S.
Iohn
saith
,
that
she
anointed
the
fete
of
Christe
and
wyped
them
with
the
heares
of
her
heade
,
that
he
mighte
expresse
and
set
forthe
the
greate
humility
of
the
woman
8.
But
when
his
Disciples
sawe
it
,
they
had
indignation
saying
:
whereunto
seruith
this
waste
?
But
when
his
Disciples
.
C.
This
is
no
vnwonted
thing
amonge
the
Euangelists
,
to
attribute
that
vnto
many
whiche
was
done
by
one
man
,
if
so
be
that
they
geue
their
consente
.
Sainct
Iohn
saith
that
this
murmure
arose
of
Iudas
which
betrayed
Christe
.
Mathewe
&
Marke
impute
it
to
the
reste
of
the
Disciples
,
as
well
as
to
him
:
namelye
because
none
of
the
reste
durste
once
to
haue
murmured
or
grudged
if
the
wicked
tounge
of
Iudas
hadde
not
kindeled
them
euen
as
a
fyerbrand
.
But
when
he
began
to
condemne
the
superfluouse
expence
,
the
reste
were
easelye
allured
to
do
the
lyke
.
And
by
this
example
wee
are
taughte
,
howe
greate
daunger
commeth
of
wicked
,
and
poysoned
tonges
.
The
dau●…ger
of
euell
tonges
For
they
which
are
of
good
iudgemente
gentle
,
and
modeste
by
nature
,
excepte
they
wysely
take
hede
vnto
them selues
,
shall
easely
,
beinge
deceiued
by
false
and
slanderouse
reportes
fall
into
wronge
iudgement
.
Wherefore
,
if
foolishe
credulity
&
rashe
belefe
intangled
the
Disciples
of
Christe
in
the
society
of
Iudas
,
what
shal
happen
vnto
vs
if
by
light
credit
we
receiue
whisperers
and
caryers
of
false
tales
,
which
are
wont
to
carpe
,
Tale
cariers
and
whisperers
must
be
auoided
,
and
speake
euel
of
good
dedes
?
We
ought
also
hereby
to
receiue
an
other
admonition
,
and
that
is
this
,
that
wee
do
not
rashelye
geue
iudgement
of
a
matter
not
throughly
known
vnto
vs
.
Rashe
iudgement
commeth
of
light
credit
The
Disciples
maintaine
the
saying
of
Iudas
,
and
because
it
wanteth
not
a
pretence
,
they
rashelye
iudge
amis
?
But
truely
it
became
them
to
inquire
more
narrowly
,
whether
that
the
dede
were
worthy
of
reprehencion
:
speciallye
theire
master
beinge
presente
,
to
whose
iudgemente
they
should
haue
referred
the
matter
.
Let
vs
vnderstande
therefore
that
sentence
is
not
orderlye
geuen
,
excepte
the
woorde
of
God
go
before
:
because
none
of
vs
,
(
as
S.
Paule
teacheth
)
do
lyue
or
dye
to
our selues
,
but
must
all
be
brought
before
the
iudgement
seate
of
Christ
,
Rom.
14.
2.
Cor.
5.
where
wee
shall
geue
an
accounte
.
The
worde
of
God
truely
teacheth
vs
to
geue
vnto
the
poore
,
and
this
coste
at
the
first
sighte
might
seme
superfluouse
:
but
this
oughte
not
to
be
geuen
to
the
poore
,
because
Christe
dothe
commande
the
present
vse
thereof
,
as
appeareth
in
the
eleuenth
verse
followynge
.
Leaste
therefore
we
shoulde
be
deceiued
by
the
shewe
of
a
righte
zeale
,
let
vs
obserue
a
meane
,
and
learne
neither
to
iustefie
nor
condemne
any
thinge
,
but
that
whiche
is
iustefied
,
or
condemned
by
the
mouth
of
God
.
And
although
there
were
greate
difference
betwene
Iudas
and
the
rest
(
because
he
falsely
cloaked
his
theft
,
and
the
other
were
ledde
by
foolishe
simplicitie
)
yet
notwithstanding
we
sée
that
they
beinge
drawen
from
Christe
,
are
linked
throughe
wante
of
wisedome
,
to
Iudas
.
9
Foy
this
ointment
mighte
haue
bene
well
solde
,
and
geuen
to
the
poore
.
For
this
ointment
mighte
haue
ben●…
well
solde
.
B
He
sheweth
a
reason
(
as
it
mighte
séeme
)
that
he
murmured
not
without
iuste
cause
.
Thus
commonly
are
hypocrites
woont
to
doo
,
who
séeke
when
they
are
moste
wicked
to
retaine
theire
estimation
.
In
steade
of
these
woordes
.
Iohn
.
12.
It
mighte
haue
bene
well
solde
S.
Iohn
hathe
,
Why
was
not
this
ointmente
solde
for
three
hundred
pence
And
geuen
to
the
poore
.
B
He
pretended
a
care
for
the
poore
,
of
whome
in
déede
he
had
no
care
:
euen
as
S.
Iohn
declareth
,
saying
.
This
he
saide
,
not
that
he
cared
for
the
poore
,
but
bicause
he
was
a
théefe
,
and
had
the
bagge
,
and
bare
that
which
was
geuen
.
●…ouetousnes
a
monsterous
beaste
.
C.
By
the
whiche
example
wée
are
taughte
what
a
monsterous
beaste
Couetousnes
is
.
The
greate
losse
whiche
Iudas
thoughte
he
had
sustained
,
the
occasion
of
his
thefte
beinge
taken
awaie
brought
him
to
such
madnesse
,
that
he
was
not
afraide
to
betray
Christe
.
And
it
is
to
be
thoughte
,
that
he
did
not
onely
lye
vnto
others
,
as
concerninge
the
deceiued
power
,
but
flatered
him selfe
also
within
(
as
commonly
hypocrites
doo
)
as
thoughe
the
betrayinge
of
Christe
were
a
lighte
offense
,
by
the
whiche
he
would
conteruale
the
losse
that
he
had
receiued
.
For
the
only
cause
of
betraying
Christe
was
,
that
he
might
by
some
meanes
or
other
,
recouer
the
losse
,
and
praye
which
escaped
his
handes
.
For
the
grudge
conceiued
for
the
losse
of
gaine
,
draue
him
to
séeke
occasion
to
betraye
Christe
.
But
it
is
marueile
why
Christ
chose
suche
a
stewarde
,
whom
he
knewe
to
be
a
théefe
.
For
what
was
this
els
,
but
to
make
a
snare
to
strangle
him selfe
.
Mortall
man
can
make
no
other
answeare
,
then
to
say
,
that
the
iudgmentes
of
God
are
of
profounde
déepenesse
Notwithstanding
the
déede
of
Christe
in
this
place
oughte
not
to
be
drawne
into
a
common
rule
,
to
commit
the
care
of
the
poore
or
any
other
holy
office
,
to
a
wicked
or
vniuste
man
.
For
God
hathe
prescribed
vnto
vs
a
lawe
,
who
thei
are
which
must
be
called
to
the
gouernemente
of
his
Churche
,
and
to
other
Holy
Offices
:
the
which
lawe
ought
not
to
be
transgressed
.
Also
we
maie
answeare
to
the
question
before
moued
,
that
seing
Christe
was
the
eternal
wisedome
of
God
,
he
gaue
place
to
his
secrete
predestination
in
the
persone
of
Iudas
.
B
Therefore
Iudas
did
that
,
which
impietie
is
woont
commonly
to
doo
:
he
pretended
one
thing
,
&
thought
an
other
in
his
harte
.
10.
When
Iesus
vnderstoode
that
,
he
saide
vnto
them
.
why
trouble
yee
the
wooman
?
for
shee
hathe
wroughte
a
good
woorke
vpon
me
.
When
Iesus
vnderstoode
that
Bu.
The
Lorde
maketh
a
defence
for
Mary
,
who
neuer
forsaketh
those
that
woorship
him
:
&
therfore
nowe
also
he
doth
moste
constantly
defende
Mary
,
that
he
might
shewe
what
all
the
godly
may
learne
and
looke
for
,
by
this
déede
of
the
woman
.
Why
trouble
ye
the
woman
E.
Or
why
do
ye
staie
the
woman
from
the
h●…stnes
which
shée
hath
taken
in
hande
.
M.
Behoulde
the
gentlenesse
and
humanitie
of
Christ
,
not
only
in
this
that
he
defendeth
Mary
,
but
also
because
he
dothe
not
by
and
by
bewraie
the
deceyt
and
malice
of
the
hypocrite
,
neither
seuerely
reproue
the
deceiuer
as
he
deserued
:
but
only
séeketh
to
maintaine
the
déede
of
the
woman
,
and
to
sée
that
nothinge
doo
moleste
her
.
And
as
for
the
sinne
of
Iudas
,
because
it
was
hyd
,
he
woulde
not
publiquely
declare
it
.
For
shee
hathe
wroughte
a
good
woorke
vpon
mee
.
C.
It
is
marueile
why
Christe
,
whose
whole
life
was
a
rule
,
&
example
of
temperance
and
frugality
,
would
now
commende
immoderate
coste
,
which
alwaies
proceded
of
luxury
,
and
superfluous
delightes
.
But
we
muste
note
what
kinde
of
defence
he
vseth
:
for
he
dothe
not
saye
that
the
woman
had
done
wel
,
as
though
he
woulde
haue
the
like
daily
to
be
done
,
but
because
the
same
was
once
donne
of
her
,
he
affirmeth
it
to
be
acceptable
vnto
God
,
because
vpon
iuste
consideration
it
muste
néedes
be
donne
.
Although
therfore
Christe
did
not
desire
the
vse
of
the
oyntmente
,
yet
notwithstandinge
this
annoyntinge
did
please
him
by
reason
of
the
circumstance
.
Whereby
we
gather
that
certaine
singuler
deuties
are
sometime
accepted
of
God
,
whiche
notwithstandinge
are
not
to
be
followed
.
But
there
is
no
doubt
but
that
Mary
came
by
the
secrete
motion
of
the
spirit
to
anoynt
Christe
:
euen
as
it
is
most
certaine
,
that
so
often
as
the
sainctes
of
God
are
called
to
any
extraordinary
woorke
,
they
are
driuen
forward
by
the
vnwonted
motion
of
the
holy
Ghoste
,
leaste
they
shoulde
doo
any
thinge
without
the
guiding
▪
and
direction
of
God
.
There
was
no
commaundemente
whiche
should
enioyne
this
annoyntinge
vnto
Mary
:
(
neither
was
it
néedefull
that
there
shoulde
be
a
prescript
lawe
for
one
thinge
)
but
because
the
heauenly
callinge
is
the
onely
beginning
of
dooinge
righte
,
and
because
all
,
what
so
euer
men
take
in
hand
of
them selues
,
is
reiected
of
God
,
Mary
was
gouerned
by
the
inspiration
of
the
holy
Ghoste
,
that
shée
shoulde
finishe
this
woorke
vppon
Christe
with
an
assured
truste
.
E.
Let
vs
also
note
here
that
thinges
made
for
delighte
and
pleasure
,
may
be
vsed
of
the
godly
,
if
so
be
the
thei
doo
not
pretermit
occasion
to
healpe
the
poore
.
There
is
no
doubte
but
that
many
poore
folkes
were
hungery
,
when
Christe
was
annoynted
with
this
pretious
oyntment
:
but
Christ
also
wanted
not
a
good
consideration
why
he
suffered
the
oyntmente
to
be
powred
vpon
him
by
this
wooman
,
to
honour
his
deathe
.
Let
no
man
therfore
séeke
after
pleasure
:
●●mot
.
4
and
yet
notwithstandinge
let
no
man
againe
condemne
those
that
vse
delightes
not
farre
soughte
for
,
but
such
as
are
at
hande
.
For
there
is
nothinge
whiche
the
moste
wise
God
hath
made
to
oure
vse
,
whiche
the
godly
maie
not
vse
well
.
Moreouer
,
as
the
Lorde
woulde
haue
a
difference
in
all
other
externall
thinges
,
euen
so
he
woulde
also
haue
it
in
the
vse
of
delightes
and
pleasures
.
It
is
manifest
that
Dauid
,
Salomon
,
and
other
godly
Kinges
and
Princes
,
did
abounde
oftentimes
in
sundry
delightes
,
when
as
many
others
wanted
necessary
foode
,
yet
for
al
this
they
did
not
displease
God
.
Only
let
there
be
a
loue
which
forgeatteth
not
the
necessitie
of
the
neighboure
:
let
there
be
a
studie
of
holynesse
,
least
the
concupiscence
of
the
fleash
haue
his
libertie
:
to
be
shorte
,
let
there
be
a
minde
séekinge
the
glorye
of
God
in
all
thinges
,
that
there
may
be
no
creature
,
the
vse
whereof
may
hurte
.
C.
Moreouer
by
this
answere
of
Christ
,
the
cause
of
one
wooman
was
not
onely
defended
,
but
also
the
holy
glorying
and
reioysinge
of
all
menne
was
approued
,
who
coumpted
sufficiente
that
they
and
theire
woorkes
are
accepted
of
God
.
It
dothe
oftentimes
come
to
passe
,
and
will
doo
alwaies
,
that
Godly
men
shall
not
be
onely
reprehended
,
but
also
openly
condemned
vniustly
,
who
notwithstanding
are
well
assured
that
they
doo
nothinge
but
by
the
commaundement
of
God
:
and
this
is
coumpted
pride
,
if
they
despisinge
the
peruerse
iudgementes
of
the
world
,
are
contente
with
the
onely
approbation
of
God
.
Because
this
is
a
harde
temptation
,
and
because
it
can
scarse
be
but
that
the
wicked
consente
of
many
shal
pearse
vs
,
we
muste
note
this
lesson
,
that
none
at
any
time
shall
be
animated
constantly
to
doo
well
,
except
they
depende
vpon
the
onely
wil
of
God
.
Christe
therfore
doth
here
reuoke
the
diuersitie
of
the
good
and
the
euill
to
his
onely
arbitrement
.
For
seeinge
he
affirmeth
the
woorke
of
the
wooman
to
be
good
,
whiche
was
already
condemned
of
the
Disciples
,
he
doth
by
these
woordes
state
the
rashnesse
of
men
,
which
geue
them selues
liberty
to
iudge
.
Wherefore
let
vs
learne
also
bearinge
our selues
boulde
of
this
comforte
,
carelesly
to
set
at
naughte
all
suche
rumours
and
tales
,
as
are
spreadde
abroade
of
vs
throughout
the
worlde
:
knowinge
this
,
that
the
same
whiche
is
condemned
of
men
,
is
allowed
of
God
.
Euen
so
Esay
being
oppressed
with
wicked
reproches
,
Esay
.
50.
calleth
God
a
Iudge
,
sayinge
:
He
is
at
hande
that
iustefieth
me
,
who
will
then
goe
with
me
to
lawe
:
beholde
the
Lorde
God
standeth
by
me
,
what
is
he
then
that
can
condemne
me
.
And
S.
Paule
hathe
the
like
woordes
in
effecte
.
1.
Cor.
4.
Let
vs
learne
therfore
not
to
regarde
the
iudgmentes
of
men
,
and
when
the
worlde
shall
ryse
againste
vs
with
great
outcries
,
let
this
comforte
onely
suffice
,
that
the
Sonne
whiche
is
iudged
to
be
euill
in
earthe
,
is
pronounced
good
from
Heauen
.
11.
For
yee
haue
the
poore
alwaies
with
you
:
but
me
shal
ye
not
haue
alwaies
.
For
yee
haue
the
poore
alwaies
,
C.
Christe
nowe
answeareth
to
the
obiection
whiche
deceiued
the
Disciples
:
they
did
not
of
theire
owne
accorde
accuse
Marye
,
but
were
pricked
forewarde
thereunto
by
Iudas
:
For
hypocrites
are
as
it
were
a
Fanne
,
or
Bellowes
to
sette
others
on
fire
to
woorke
wickednesse
.
Christe
therfore
by
this
sentence
dothe
declare
that
the
déede
of
Marye
was
acceptable
vnto
him
,
not
that
he
requireth
daily
vnction
,
but
as
a
woorke
extraordinarye
.
As
if
he
shoulde
saye
:
As
touchinge
the
poore
,
it
is
youre
duetie
alwayes
to
doo
theim
good
:
this
vnction
is
once
allowed
of
me
.
So
that
Christe
doth
not
simply
defende
Vnction
,
that
wee
mighte
followe
the
same
,
but
he
admonisheth
that
it
pleaseth
God
for
a
certaine
consideration
.
The
whiche
thinge
wée
muste
wisely
consider
,
leaste
with
the
Papistes
,
wée
faine
out
of
order
,
sumptuous
and
costly
woorshippinge
of
God
:
For
when
they
hearde
that
Christe
woulde
be
annointed
of
Marye
,
they
thoughte
that
he
was
delighted
with
Perfume
,
with
Frankensence
,
with
Waxe
candles
,
with
Goulden
Vestementes
,
and
with
gorgeous
pompe
.
Hereuppon
came
sutche
glisteringe
shewes
in
theire
Ceremonies
:
Papistes
worship
God
with
outward
shewes
onely
.
neither
doo
they
thinke
them selues
to
be
trewe
Woorshippers
of
God
,
excepte
they
bestowe
suche
coste
.
But
trewely
Christe
here
declareth
plainely
,
that
the
thinge
which
he
woulde
haue
then
once
donne
,
shoulde
neuer
after
that
be
acceptable
vnto
him
.
For
when
he
saithe
that
the
Poore
shall
be
alwayes
in
the
worlde
,
Woorship
extraordinary
&
necessary
.
he
putteth
a
difference
betwene
the
dailye
woorshippe
,
the
vse
whereof
oughte
to
be
amonge
the
faithefull
,
and
that
extraordinarye
woorshippe
whiche
ceased
after
his
assension
into
Heauen
.
Will
wée
laye
our
money
well
in
the
trewe
Sacrifice
?
A
lines
〈◊〉
true
sac●●
let
vs
geue
then
to
the
poore
.
For
Christe
dothe
not
saie
,
that
he
is
with
vs
,
to
the
ende
he
mighte
be
woorshipped
with
externall
pompes
.
Wée
doo
knowe
vndoubtedly
,
and
doo
fele
by
experience
of
Faithe
,
that
he
is
presente
with
vs
in
power
,
and
spirituall
grace
:
but
he
is
not
with
vs
visiblye
,
that
he
mighte
receiue
of
vs
earthly
honoure
.
For
in
that
he
is
with
vs
by
the
grace
of
his
holy
Spirite
and
power
,
in
that
he
dwelleth
in
vs
,
and
in
that
also
he
féedeth
vs
with
his
fleashe
and
bloudde
,
this
perteineth
nothinge
at
all
to
corporall
Woorshippes
.
Wherefore
what
Woorshippes
so
euer
the
Papistes
doo
inuente
to
woorship
Christe
with
,
they
doo
bestowe
theim
in
vaine
,
seinge
he
dothe
openly
reiecte
them
.
A.
Therfore
the
vnitinge
and
agréemente
of
this
place
,
with
those
whiche
promise
vnto
vs
the
presence
of
Christe
vnto
the
ende
of
the
worlde
,
is
easie
to
be
made
:
Suche
are
these
that
folowe
:
Mat.
1●…
Mat.
18
Bu.
Behoulde
I
am
with
you
vnto
the
end
of
the
world
.
Also
:
Where
so
euer
twoo
or
thrée
are
gathered
togeather
in
my
name
,
there
am
I
in
the
middeste
of
them
.
For
accordinge
to
his
maiestie
(
saithe
S.
Austen
with
Hierome
)
accordinge
to
his
prouidence
,
accordinge
to
his
inspeakeable
,
and
inuisible
grace
,
it
is
fulfilled
whiche
he
saide
.
Behould
I
am
with
you
to
the
ende
of
the
worlde
.
But
according
to
the
fleashe
whiche
the
woorde
tooke
,
accordinge
to
that
,
that
be
was
borne
of
the
Virgin
Mary
,
according
to
that
,
that
he
was
taken
of
the
Iewes
,
that
he
was
crucified
on
the
trée
,
that
he
was
taken
therefrom
,
and
lapte
in
linnen
clothes
,
and
in
that
he
was
layde
in
the
Sepulcher
,
and
manifested
in
the
Resurrection
,
he
saide
:
But
mee
shall
yee
not
haue
alwaies
.
Wherefore
?
Because
he
was
conuersante
accordinge
to
the
presence
of
his
bodye
fortye
dayes
with
his
Disciples
,
and
they
accompanyinge
hym
,
sawe
him
ascende
into
Heauen
,
and
is
not
here
:
For
there
he
sytteth
at
the
righte
hande
of
his
Father
.
And
he
is
here
:
for
the
presence
of
his
maiestye
is
not
departed
from
vs
.
C.
Furthermore
in
that
he
saith
there
shall
be
alwaies
poore
,
wée
do
sée
that
it
is
our
dueties
to
be
liberall
to
the
poore
,
not
for
a
yéere
,
or
two
,
or
thrée
,
but
for
euer
:
bicause
that
is
alwaies
acceptable
vnto
him
.
Moreouer
although
in
this
place
the
hypocrisie
of
the
Iewes
be
touched
,
yet
notwithstandinge
wee
gather
,
that
many
are
not
poore
,
&
needy
by
chaunce
,
●●ty
is
●●ted
to
〈◊〉
cha●●
but
by
Gods
appointmente
,
to
the
ende
he
mighte
by
their
néede
exercise
vs
in
the
workes
of
charity
.
And
truly
almes
déedes
are
acceptable
,
&
haue
a
swete
sauour
before
God
,
by
the
which
that
want
of
the
poore
is
hol●…en
,
whom
God
,
if
it
pleased
him
mighte
make
ritch
.
S.
Marke
addeth
,
And
when
so
euer
ye
wil
,
ye
may
doo
them
good
.
C.
The
summe
of
this
place
is
,
that
although
the
Lorde
doo
commaund
to
geue
our selues
,
and
al
that
euer
we
haue
to
him
,
yet
notwithstandinge
in
respecte
of
him selfe
,
he
requireth
no
other
thinge
then
Spirituall
woorship
,
whiche
consisteth
not
vppon
any
coste
:
but
will
rather
that
we
bestowe
those
thinges
on
the
poore
,
whiche
superstition
foolishely
bestoweth
to
woorshippe
him
.
Wherefore
maddde
and
obstinate
are
they
which
bestowe
great
coste
vpon
tryflinge
toyes
,
whiche
God
hathe
reiected
and
dothe
abhorre
.
12.
And
in
that
shee
hath
caste
this
ointment
on
my
body
,
she
did
it
to
burie
me
.
And
in
that
shee
hath
B.
In
Marke
he
saith
:
〈◊〉
.
14.
Shee
hath
done
that
shee
coulde
:
shee
came
aforehande
to
anoint
my
body
to
the
burying
.
C.
By
the
which
wordes
Christ
confirmeth
that
which
we
said
before
,
that
the
pretious
oyntment
was
not
acceptable
in
respecte
of
his
odor
,
but
only
in
respecte
of
the
buriall
of
Christe
:
because
by
this
signe
he
woulde
declare
that
his
buriall
shoulde
be
so
odiferous
,
●●●ts
b●…●●
sauour
●●
.
that
it
should
caste
the
swéete
smel
of
life
,
&
saluation
throughout
the
whole
world
.
Therefore
Christ
doth
not
allowe
this
as
an
ordinary
seruice
,
&
that
the
vse
therof
might
alwaies
remaine
in
the
Churche
.
For
if
he
would
that
this
seruice
should
be
done
vnto
him
daily
,
he
woulde
haue
saide
some
other
thinge
then
this
,
that
it
was
geuen
to
bury
him
withal
.
C.
But
in
Iohn
,
Mary
is
plainely
commended
,
because
shee
had
kepte
this
oyntmente
againste
the
day
of
burial
.
Iohn
12.
By
the
which
woordes
Christe
meaneth
that
the
oyntmente
was
not
spente
out
of
time
,
but
accordinge
to
the
circumstance
of
the
tyme
.
For
it
is
saide
to
be
kepte
,
because
it
was
vnder
custody
,
that
it
might
in
a
méete
and
conuenient
tyme
be
powred
out
.
For
it
is
certaine
,
that
if
any
man
woulde
haue
bestowed
vppon
hym
any
sumptuous
delightes
before
thys
tyme
,
he
woulde
not
haue
suffered
it
.
But
trewely
,
he
denieth
that
Marye
did
this
for
manners
sake
,
but
that
shée
might
bestowe
vppon
hym
the
laste
seruice
.
And
the
annoyntinge
of
bodyes
at
that
time
was
no
vaine
Ceremonie
,
but
rather
a
Spirituall
signe
,
whiche
sette
before
the
eies
of
men
,
the
hope
of
the
Resurrection
.
The
Promisses
were
as
yet
obscure
,
Christe
was
not
as
yet
rysen
,
whiche
is
not
without
cause
called
the
firste
fruites
of
them
that
sléepe
,
1.
Cor.
15.
and
shal
rise
againe
.
Therefore
the
Faithefull
had
neede
of
sutche
little
hopes
,
whiche
mighte
directe
them
vnto
Christe
,
being
as
yet
absente
.
So
that
the
annointinge
of
Christe
was
not
superfluous
,
seinge
he
shoulde
be
buried
shortly
after
.
For
he
was
annoynted
as
one
that
shoulde
be
layde
vp
in
the
Sepulcher
.
Thys
thinge
the
Disciples
knewe
not
as
yet
.
And
Marye
no
doubte
was
ledde
by
the
direction
of
the
Spirit
,
to
doo
that
thinge
,
whereof
shée
hadde
not
premeditated
before
.
But
Christe
applied
that
to
the
hope
of
his
Resurrection
,
whiche
they
so
greately
disliked
,
that
the
very
vtilitye
and
profite
thereof
,
mighte
reuoke
them
from
wicked
way
wardnesse
and
childish
grudginge
.
And
as
God
woulde
haue
the
childishenesse
of
the
people
of
Oulde
tyme
to
be
gouerned
by
sutche
exercises
:
euen
so
it
were
an
absurde
thinge
at
this
daye
to
proue
the
lyke
,
neither
shoulde
it
be
done
without
iniurie
to
Christ
,
who
by
the
brightenesse
of
hys
commynge
,
hathe
put
awaye
all
such
shadowes
.
But
because
his
Resurrection
had
not
fulfilled
as
yet
the
figures
of
the
Law
,
it
was
necessary
that
his
burial
should
be
adorned
with
externall
righte
.
Nowe
the
odour
of
his
Resurrection
hathe
of
it selfe
sufficiente
efficacye
to
reuine
the
whole
world
,
without
either
Nardus
,
or
Spices
.
13.
Verily
I
saie
vnto
you
,
wheresoeuer
this
Gospell
shall
be
preached
in
all
the
worlde
,
there
shall
also
this
that
shee
hath
donne
,
be
toulde
for
a
memoriall
of
her
.
Wheresoeuer
this
Gospell
shall
be
preached
,
C.
He
saithe
,
that
this
shall
be
a
honour
vnto
Mar●…
,
because
shée
shall
be
praysed
in
the
Doctrine
of
the
Gospell
.
Whereby
wée
gather
,
that
there
is
a
rewarde
appointed
to
oure
woorkes
,
not
by
the
iudgemente
of
menne
,
but
by
the
testimonie
of
the
woorde
of
God
.
B.
Furthermore
we
sée
howe
the
memory
of
the
Sainctes
whiche
haue
serued
Christe
in
the
Church
,
is
kepte
,
namely
by
the
preachinge
of
the
Gospell
.
For
all
the
déedes
of
Sainctes
deserue
not
to
be
keapte
in
memorye
amonge
theire
posteritye
,
but
those
onely
whiche
are
ioyned
with
the
preachinge
of
the
Gospell
.
Christe
therfore
confirmeth
his
sentence
goinge
before
:
for
he
saithe
that
Mary
was
so
farre
from
blame
in
dooinge
this
thinge
,
that
rather
shée
shoulde
haue
greate
prayse
of
them
whiche
shall
preache
the
Gospell
,
&
of
them
also
which
shal
receiue
it
.
The
praise
therfore
of
the
godly
is
true
,
when
they
are
praised
of
God
,
&
in
his
Church
.
In
all
the
worlde
,
M.
Here
Christe
foresheweth
plainely
that
it
shall
comme
to
passe
,
that
this
Gospell
shal
be
preached
,
not
only
in
Iewry
,
but
also
in
the
whole
worlde
:
the
whiche
might
bringe
greate
consolation
to
the
mindes
of
the
Disciples
,
(
because
the
deathe
of
Christe
was
at
hande
,
and
they
did
wante
all
kinde
of
consolation
,
that
after
his
assension
they
mighte
be
the
more
boulde
)
althoughe
at
that
time
no
man
receiued
the
Gospell
,
yet
notwithstandinge
that
it
shoulde
be
preached
in
the
whole
world
.
C.
Christ
therefore
by
these
woordes
witnessed
the
callinge
of
the
Gentiles
,
in
the
which
our
Saluation
is
grounded
.
But
howe
the
Gospell
shoulde
be
preached
in
the
whole
worlde
,
Math.
24.
wée
haue
shewed
before
.
There
shall
also
this
that
shee
hathe
donne
be
toulde
In
that
he
saith
,
that
the
memory
of
Mary
shal
be
honorable
in
the
whole
world
,
he
doth
ouerthwartly
touch
by
this
comparison
,
his
disciples
:
because
by
the
consente
of
al
the
Gentiles
this
déede
●…t
all
be
praised
among
those
that
dwel
in
the
vtmost
partes
of
the
earth
,
in
condemning
wherof
,
they
of
the
houshold
had
bene
so
greatly
waiward
.
Christ
also
doth
gently
correct
his
disciples
,
because
they
thinke
so
grossely
of
his
kingedome
to
comme
.
A.
Salomon
,
Proue
●…
Psal.
●●
as
concerning
the
memory
of
the
iust
,
writeth
thus
:
The
memory
of
the
iust
shal
haue
a
good
reporte
.
And
the
prophet
Dauid
saithe
:
The
iuste
shal
be
had
in
euerlasting
remembrance
:
&
that
not
onely
before
the
Angels
,
but
also
before
the
whole
Churche
.
14.
Then
went
on
of
the
twelue
(
which
was
called
Iudas
Iscarioth
)
vnto
the
chefe
Priestes
.
Then
wente
one
of
the
twelue
,
C.
What
frute
reprehensions
bring
forth
,
we
here
sée
The
disciples
are
stil
&
silent
,
not
for
shame
,
but
for
true
obedience
sake
.
For
they
stand
so
much
to
the
iudgment
of
Christ
,
that
after
they
knowe
that
the
thinge
which
displeased
them
,
pleased
him
,
they
are
quiet
.
Euen
so
ought
we
to
doo
,
when
we
haue
receiued
a
fal
.
being
taught
not
to
be
ashamed
to
rise
from
our
error
.
On
the
contrary
part
we
sée
what
good
reprehension
doth
in
the
mindes
of
the
obstinate
:
Repreh●●
doth
〈◊〉
fit
the
●●nate
.
for
the
admonition
of
Christe
did
profit
so
litle
to
turne
the
hart
of
Iudas
,
or
to
make
it
better
,
that
he
went
by
&
by
void
of
care
,
to
make
a
most
wicked
bargaine
with
the
enimies
of
Christ
.
But
it
was
a
wonderful
&
monstrous
insensible
dulnes
,
that
in
the
losse
of
the
oyntment
he
thought
he
had
gotten
an
honest
excuse
to
so
wicked
a
facte
:
&
further
that
he
being
admonished
by
the
wordes
of
Christ
,
knew
not
what
to
doo
.
The
only
mencion
of
his
burial
had
bene
inough
to
mollifie
an
yron
hart
:
when
as
he
might
haue
gathered
thereby
the
Christ
offered
him selfe
a
sacrifice
for
the
saluation
of
mankind
.
But
in
this
spectacle
we
behould
howe
greate
the
blindenesse
of
wicked
desires
is
,
and
howe
effectually
they
bewitcheth
the
minde
.
Iudas
was
seruentely
bente
,
and
geuen
to
steale
:
and
by
longe
vse
he
was
hardened
to
committe
wickednesse
:
nowe
because
he
knewe
not
howe
to
●…gete
his
praye
,
he
letteth
not
trayterously
to
deliuer
the
sonne
of
God
,
the
authour
of
life
,
to
the
deathe
:
and
althoughe
he
were
retracted
and
reuoked
therfrom
,
yet
violently
he
goeth
on
:
yea
,
as
thoughe
he
were
in
a
madnesse
he
runneth
to
the
sworne
enimies
of
Christ
.
It
is
trewe
that
he
had
the
same
in
his
minde
before
,
but
he
was
now
more
inflamed
,
euen
as
those
menne
be
,
whom
the
Lorde
by
his
iudgement
vrgeth
,
that
they
runne
headlonge
more
and
more
into
mischiefe
.
But
and
if
Iudas
had
bene
asked
wherefore
he
did
this
thinge
,
no
doubte
he
hadde
alleged
that
excuse
,
whiche
the
wicked
at
this
daye
doo
,
and
had
saide
,
he
vrged
me
too
muche
.
For
they
will
haue
the
seruauntes
of
God
to
be
in
the
faulte
,
as
they
whiche
ought
to
beare
with
all
wickednesse
.
The
wicked
cannot
be
h●…lde
excepte
menne
flatter
theim
:
When
they
are
vrged
,
they
breake
the
raynes
,
nothinge
can
houlde
theim
,
and
afterwarde
they
laye
the
whole
faulte
vppon
the
Seruauntes
of
God
,
whiche
reprehende
them
.
They
kéepe
in
theire
poyson
for
a
tyme
,
in
so
muche
that
it
appeareth
not
,
but
they
will
in
no
wyse
be
reprehended
:
but
when
they
are
vrged
,
they
séeke
to
doo
all
the
mischefe
they
canne
,
because
they
are
possessed
of
the
Deuill
.
Whereuppon
S.
Luke
dothe
not
without
cause
expressely
saye
,
that
Sathan
entered
into
hym
,
not
that
the
Spirite
of
God
did
gouerne
hym
before
(
because
he
could
not
haue
bene
geuen
to
thefte
and
rapine
,
vnlesse
he
had
bene
the
mansion
place
of
Sathan
:
)
but
Luke
meanethe
that
he
was
then
wholye
geuen
to
Sathan
in
possession
,
that
beinge
desperate
he
might
runne
headlong
into
his
owne
destruction
.
●●en
pos●●●h
the
re●●te
.
For
althoughe
Sathan
doo
make
vs
fall
dailye
,
and
raigneth
in
vs
when
he
carrieth
vs
into
a
greater
libertye
of
sinninge
:
yet
notwithstandinge
he
is
then
saide
to
enter
into
the
reprobate
,
when
the
feare
of
God
beinge
taken
away
,
the
light
of
reason
extinguished
,
&
shame
also
cleane
put
of
,
he
possesseth
all
our
sences
.
But
God
dothe
shewe
this
extreame
kinde
of
vengeance
vpon
none
,
but
sutche
as
are
geuen
to
destruction
.
Wherefore
let
vs
learne
to
repente
in
tyme
,
leaste
the
longe
continuance
of
oure
hardenesse
doo
stablishe
the
Kingedome
of
Sathan
in
vs
.
For
so
soone
as
wee
are
caste
into
this
tyranye
,
wée
be
out
of
oure
wittes
beyonde
all
measure
.
Ephes.
5.
A.
For
wée
knowe
what
the
Apostle
writethe
,
that
the
Gouernoure
of
the
Ayre
woorkethe
in
the
children
of
vnbeliefe
.
And
in
an
other
place
he
affirmeth
,
that
they
whiche
resiste
the
truthe
,
are
helde
with
the
snares
of
the
Deuill
to
his
pleasure
.
B.
But
to
demaunde
whether
Sathan
entered
substantially
into
Iudas
,
or
no
,
is
a
vaine
question
.
This
thinge
is
more
necessarye
to
be
weighed
,
howe
horrible
a
thing
it
is
,
that
menne
beinge
made
to
the
similitude
of
God
,
and
appointed
to
be
the
Temples
of
the
Holy
Ghoste
,
shoulde
not
onely
be
turned
into
stinkinge
Stables
,
but
also
be
made
the
cursed
mansion
places
of
Sathan
.
One
of
the
twelue
,
B.
This
is
plainely
expressed
and
sette
foorthe
,
that
wée
maie
sée
that
there
is
no
societye
so
sounde
and
cleane
,
but
that
it
may
be
spotted
,
since
that
amonge
the
Apostles
of
Christe
,
a
Traytoure
was
founde
.
Wherefore
let
no
man
be
offended
,
if
any
companion
of
Iudas
be
founde
amonge
the
ministers
of
Christe
:
neither
let
him
thinke
that
for
the
impietie
of
one
man
,
the
Ministerye
of
the
reste
oughte
to
be
layde
aparte
.
Bu.
In
the
meane
season
let
vs
learne
that
fayned
friendes
are
more
pernitious
and
pestilente
,
then
open
enimies
.
Vnto
the
chiefe
Priestes
.
Iudas
knewe
that
the
hie
Priestes
were
the
serua●…ntes
of
the
deuill
,
&
tyrantes
:
yet
notwithstandinge
he
byeth
him
apase
vnto
them
,
that
he
maie
sel
his
master
:
because
he
&
thei
were
led
by
one
spirit
,
namely
the
deuil
.
15.
And
saide
vnto
them
:
what
will
yee
geue
mee
▪
and
I
will
deliuer
him
vnto
you
?
And
they
appointed
vnto
him
thirtie
peeces
of
syluer
.
And
saede
vnto
them
:
what
will
yee
,
A.
O
s●…amelesse
,
and
wicked
man
.
M.
He
dothe
not
aske
what
matter
they
hadde
againste
Christe
,
or
what
they
would
doo
with
him
:
but
simply
he
enquireth
after
the
money
,
hauinge
no
care
what
they
woulde
doo
with
his
maister
Christe
.
Hereby
we
maie
perceiue
howe
trewely
Paule
writte
,
when
he
saide
:
Couetousnesse
is
the
roote
of
all
euill
,
1.
Tim.
6.
and
they
whiche
will
be
ritche
,
falle
into
diuers
temptations
and
snares
.
Bu.
This
vnhappy
Iudas
and
woe
begonne
,
will
recompence
the
losse
whiche
he
thoughte
he
had
by
the
powringe
out
of
the
oyntmente
,
with
the
price
of
his
maister
.
Yet
for
all
that
,
he
dothe
not
require
any
certeine
summe
(
least
it
mighte
séeme
to
be
a
money
Treason
)
but
deliueringe
him
as
a
vile
bondslaue
,
he
put
the
price
into
the
Byers
handes
,
to
knowe
what
they
woulde
geue
.
And
they
appointed
vnto
him
thirty
peeces
of
syluer
.
A.
Marke
and
Luke
saie
,
that
the
Hie
Priestes
hearinge
Iudas
,
were
glad
:
in
the
whiche
we
haue
an
example
sette
before
our
eies
of
obstinate
blindnesse
:
they
were
glad
vpon
hope
of
bringing
that
to
passe
,
whereof
they
had
consulted
.
16.
And
from
that
time
forth
,
he
sought
oportunitie
to
betraye
him
.
Luke
22.
And
from
that
time
foorthe
,
Bu.
Luke
saithe
that
he
commoned
with
the
hie
Priestes
and
Elders
howe
he
mighte
deliuer
him
vnto
them
.
The
oportunitye
whiche
he
sought
for
to
betray
the
Lorde
,
was
,
that
he
mighte
deliuer
him
without
the
tumult
of
the
people
,
as
S.
Luke
declareth
in
the
sixt
verse
of
the
chapter
laste
mentioned
.
He
hauing
taken
therfore
the
most
vnhappy
money
that
euer
was
receiued
,
séeketh
by
and
by
with
great
diligence
a
conuenient
time
,
in
the
which
he
mighte
deliuer
him
vnto
them
without
any
troble
of
the
people
So
nimble
,
diligente
,
&
quicke
doo
Bribers
make
the
Receiuers
.
Christ
ment
by
this
image
to
declare
that
there
shoulde
come
suche
,
whiche
beinge
corrupted
with
the
loue
of
money
,
should
betraye
the
Doctrine
of
the
Gospell
:
and
that
this
mischefe
should
specially
come
of
those
,
whiche
beinge
the
heades
,
and
pillers
(
as
it
were
)
of
Ecclesiasticall
Religion
,
séeme
to
knowe
the
secretes
of
theire
Lorde
,
with
whom
they
are
so
familiare
,
that
they
doo
betraye
his
Doctrine
to
the
wicked
,
and
Heathen
Magistrates
,
by
false
interpretation
thereof
,
séekinge
for
nothing
els
then
the
destruction
of
the
truth
of
the
Gospell
.
17.
The
first
day
of
sweete
breade
the
Disciples
came
to
Iesus
,
sayinge
vnto
him
,
where
wilt
thou
that
we
prepare
for
thee
to
eate
the
Paseouer
?
The
first
daie
of
sweetebreade
,
Question
.
C.
It
may
be
demaunded
why
that
is
called
the
daie
of
Swéetebreade
,
whiche
wente
before
the
offeringe
of
the
Lambe
.
For
the
Lawe
commaunded
that
they
shoulde
lay
away
their
Leuen
,
til
they
did
eate
the
Lambe
.
But
this
question
maie
be
easily
answered
:
namely
that
this
obseruation
is
referred
to
the
day
folowinge
,
as
may
sufficiently
appeare
by
the
other
two
Euangelistes
.
A.
For
S
Marke
hathe
:
The
firste
day
of
swéetebreade
when
they
offered
Paseouer
.
Marke
.
●…
Luke
.
22.
And
Luke
hathe
.
The
feaste
of
swéetebreade
drewe
nie
,
whiche
is
called
Easter
.
C.
When
therfore
the
daye
to
kill
and
eate
the
Pascall
Lambe
was
at
hande
(
which
begannne
at
the
euenynge
)
the
Disciples
asked
Christe
where
he
woulde
eate
Paseouer
.
The
Disciples
came
to
Iesus
,
A.
Wée
reade
in
Luke
,
that
Christe
firste
sente
Peter
and
Iohn
to
prepare
the
Paseouer
:
and
that
then
they
demaunded
of
the
Lorde
,
where
they
shoulde
prepare
a
place
to
eate
it
.
He
sente
(
saithe
he
)
Peter
and
Iohn
,
sayinge
:
Goe
and
prepare
vnto
vs
the
Paseouer
,
that
we
maie
eate
.
They
saide
vnto
him
:
Where
wilte
thou
that
wee
prepare
?
In
that
they
aske
of
hym
where
he
woulde
eate
Paseouer
,
it
is
a
signe
that
they
were
wandringe
and
vnstable
,
hauinge
no
certaine
place
:
&
theire
entrance
into
the
Cittye
coulde
not
be
without
greate
daunger
.
For
they
had
there
mortall
enimies
,
whiche
soughte
occasion
to
take
theim
.
But
behoulde
howe
Christe
neglected
nothinge
whiche
pertained
to
the
common
rule
of
the
godly
.
Fore
he
woulde
be
subiecte
to
the
Law
,
that
he
might
redeme
vs
from
the
Cursse
of
the
Law
,
as
witnesseth
S.
Paule
:
he
would
not
therfore
pretermit
the
Paseouer
no
more
than
he
did
the
other
rites
.
Gala.
5.
18.
And
he
saide
:
goe
into
the
Cittie
to
suche
a
man
,
and
saie
vnto
hym
,
the
maister
saithe
:
my
time
is
at
hande
,
I
will
keepe
Easter
by
thee
,
with
my
Disciples
.
And
he
saide
:
goe
into
the
cittie
,
E.
In
the
Gréeke
texte
,
as
touching
the
woorde
,
it
is
readde
,
To
him
.
After
the
which
manner
the
Grecians
do
speake
,
when
thei
meane
a
certaine
man
,
whom
notwithstandinge
they
doo
not
name
.
C.
Whereby
it
appeareth
that
S.
Mathewe
nameth
here
a
certaine
man
.
But
the
other
twoo
doo
shewe
that
the
Disciples
were
sente
as
to
one
vnknowen
,
because
a
token
was
geuen
vnto
them
of
a
man
carryinge
a
Pitcher
of
water
.
But
this
discrepance
and
varietie
,
may
easily
be
reconciled
:
because
Mathewe
pretermittinge
the
myracle
,
noteth
that
man
which
was
then
knowen
to
the
Disciples
.
For
there
is
no
doubte
but
that
after
they
were
come
home
to
the
house
,
they
founde
some
one
of
theire
familiare
frendes
.
For
Christe
,
accordinge
to
his
righte
,
commaundeth
that
he
prepare
roume
for
him
and
his
,
naming
him selfe
the
maister
:
and
he
without
delaye
fulfilled
his
commaundemente
.
Moreouer
,
althoughe
he
coulde
expresse
the
man
by
his
name
,
yet
notwithstanding
he
rather
soughte
to
directe
his
Disciples
vnto
him
by
a
myracle
,
that
when
they
should
sée
him
a
litle
after
to
be
abased
,
yet
their
Faithe
mighte
be
stayed
vp
by
his
Documente
.
For
this
was
no
small
confirmation
,
that
a
fewe
houres
before
he
was
carryed
to
his
deathe
,
he
shoulde
by
a
manifest
token
,
declare
him selfe
to
be
God
,
to
the
ende
they
mighte
knowe
that
he
was
not
constrayned
by
necessitie
to
suffer
deathe
,
but
that
he
tooke
it
on
him selfe
of
his
owne
frée
wil
And
although
in
the
very
momente
of
perturbation
,
it
did
nothinge
at
all
peraduenture
profite
them
,
yet
notwithstandinge
the
remembraunce
thereof
afterwarde
was
very
profitable
.
Euen
as
at
this
daye
also
to
auoide
the
stombling
blocke
of
the
crosse
,
it
pertaineth
vnto
vs
to
knowe
this
,
that
the
glorye
of
the
Deitie
,
as
well
as
the
infirmitie
of
the
Fleashe
appeared
in
Christe
,
a
litle
before
the
tyme
of
his
deathe
.
The
maister
saithe
:
A.
By
theise
woordes
,
althoughe
he
were
coumpted
a
vile
and
abiecte
personne
,
he
taught
his
Disciples
that
he
was
the
true
Lorde
,
to
whom
it
belonged
to
commaunde
all
menne
,
who
commaundinge
,
all
oughte
to
obeye
:
and
that
he
hathe
also
the
hartes
of
menne
in
his
handes
,
in
so
muche
that
he
can
dispose
and
constraine
them
to
obeye
him
.
Suche
a
one
he
nameth
him selfe
,
and
suche
a
one
in
déede
he
proueth
him selfe
,
Math
2
1.
when
he
commaundethe
the
Fole
to
be
loosed
and
broughte
vnto
him
,
as
appeareth
in
the
21.
Chapter
before
.
And
(
saithe
he
)
if
any
shall
saie
vnto
you
,
why
doo
you
loose
him
?
say
yée
,
The
Lord
hathe
néede
of
them
▪
And
by
and
by
he
will
lette
them
goe
.
Mar.
11.
Luk.
19.
Marke
and
Luke
adde
,
sayinge
:
And
while
they
were
loosinge
the
Coulte
,
the
owners
thereof
saide
vnto
them
:
Wherefore
doo
yée
loose
the
Coulte
?
And
they
saide
:
Because
the
Lorde
hathe
néede
thereof
.
And
they
suffered
them
.
But
in
an
other
place
also
he
dothe
most
plainely
call
him selfe
a
maister
:
as
when
he
saith
,
Yée
call
me
maister
and
Lorde
,
Iohn
.
13.
&
yée
say
wel
,
for
so
I
am
.
My
time
is
at
hand
C.
Althoughe
he
did
rightely
celebrate
Paseouer
accordinge
to
the
commaundemente
of
the
Lawe
,
yet
notwithstandinge
he
séemeth
not
without
consideration
to
allege
this
,
that
he
mighte
put
away
the
fault
of
moro●●tie
and
waywardnesse
.
He
saithe
therefore
that
he
hathe
cause
to
make
haste
,
that
he
might
apply
him selfe
to
euery
vsuall
Custome
:
because
he
is
called
to
a
greater
Sacrifice
.
In
the
meane
time
notwithstandinge
(
as
we
saide
in
the
seconde
verse
before
)
he
dothe
renewe
nothinge
in
the
Ceremonie
.
B.
Neither
dothe
he
saye
:
My
deathe
,
but
,
My
time
is
at
hande
:
that
he
mighte
declare
that
his
deathe
was
for
certaine
appointed
of
God
:
and
also
to
teache
vs
by
his
example
to
be
ready
and
willinge
when
the
time
shall
comme
,
whiche
is
appointed
to
euery
one
.
C.
Christe
dothe
so
often
therfore
inculcate
that
the
time
of
his
death
is
at
hand
,
that
the
Disciples
mighte
knowe
that
willingely
he
made
haste
to
obeye
the
Decree
and
Will
of
his
Father
.
I
will
keepe
my
Easter
by
thee
.
B.
Behould
with
how
great
confidence
and
authoritie
he
commaundeth
this
man
to
geue
him
roume
&
place
,
in
the
which
he
might
keepe
his
Easter
.
Marcke
and
Luke
adde
that
he
saide
:
Where
is
the
gheastchamber
,
that
I
maie
eate
Paseouer
with
my
Disciples
?
And
he
shall
shewe
vnto
you
a
greate
Parloure
,
paued
and
prepared
:
there
prouide
&
make
ready
for
vs
.
And
his
Disciples
wente
,
and
came
into
the
Cittie
,
and
founde
as
he
had
saide
vnto
them
.
The
Euangelistes
saie
,
that
they
founde
as
the
Lorde
had
sayde
:
by
the
whiche
we
are
taughte
that
he
will
neuer
frustrate
our
hope
,
if
we
geue
credite
vnto
his
woordes
.
For
he
cannot
deceiue
.
C.
But
in
that
he
ioyned
the
shadowed
sacrifice
to
that
which
is
trewe
,
he
thereby
exhorted
the
faithefull
that
they
woulde
compare
that
with
the
Olde
Figures
whiche
he
fulfilled
in
déede
.
For
this
Comparison
settethe
foorthe
no
small
force
and
effecte
of
his
deathe
.
For
Paseouer
was
not
enioyned
to
the
Iewes
to
this
ende
onely
,
that
they
shoulde
be
mindefull
of
the
Oulde
Deliuerance
,
but
also
that
they
shoulde
hope
for
the
more
speciall
Deliuerance
that
shoulde
come
by
Christe
.
To
this
effect
pertaineth
this
sentence
of
Paule
:
Christe
our
Paseouer
is
offered
vp
for
vs
.
1.
Cor.
5.
19.
And
the
Disciples
did
,
as
Iesus
had
appointed
them
,
and
they
made
ready
the
Paseouer
.
And
the
disciples
did
,
C.
Here
the
Apostles
declare
how
much
they
beleued
the
wordes
of
Christe
,
and
howe
obedient
they
were
:
in
the
whiche
we
muste
note
theire
godly
docilitie
and
aptnesse
to
be
taughte
.
For
they
mighte
haue
doubted
,
seing
they
folowed
an
vnknowne
man
,
whether
they
shoulde
obtaine
that
of
the
goodman
of
the
house
,
whiche
theire
maister
,
by
theire
message
required
:
seinge
they
knewe
that
he
was
contemned
,
and
hated
of
the
most
parte
.
But
truely
they
doo
not
carefully
inquire
of
the
euent
and
ende
,
but
quietly
they
obey
his
commaundemente
,
M
and
doo
simply
finishe
the
thinge
they
were
commaunded
.
C.
And
we
muste
obserue
this
rule
,
if
we
desire
to
proue
our
faithe
,
that
beinge
content
with
the
only
commaundemente
,
wée
maye
goe
forwarde
to
that
whiche
God
commaundeth
and
that
we
hopinge
for
the
successe
whiche
he
promiseth
,
maie
put
away
all
carefulnes
.
For
if
we
be
to
inquisitiue
,
it
is
a
signe
of
distrust
:
&
of
distruste
foloweth
rebellion
and
obstinacy
,
whiche
seperateth
vs
from
the
grace
of
God.
20.
When
the
euen
was
comme
,
he
sate
down
with
the
twelue
.
When
the
euen
C.
Not
that
he
mighte
eate
Paseouer
:
(
the
which
should
be
done
standing
,
euen
as
men
that
haue
haste
of
their
iourney
,
beinge
shodde
,
and
eate
their
meate
with
the
staffe
in
their
hande
)
but
the
solemne
rite
beinge
done
,
it
is
mente
that
he
sate
downe
to
supper
.
Therfore
the
Euangelistes
saie
:
the
euen
being
come
:
because
in
the
firste
euen
they
did
kill
the
lambe
,
and
did
eate
the
fleshe
thereof
rosted
He
sate
downe
with
the
twelue
.
M.
Greate
was
the
impudency
of
Iudas
,
that
after
the
bargaine
made
with
the
hie
priestes
,
he
durste
sitte
downe
with
the
rest
at
the
Lordes
table
,
beinge
nothing
afrayde
of
his
maisters
conscience
.
For
peraduenture
he
thoughte
that
he
was
ignorante
of
his
pourpose
,
or
at
least
that
he
would
not
bewray
it
,
by
reason
of
the
méekenes
of
his
minde
,
whereof
he
had
oftentimes
experience
before
.
21.
And
as
they
did
eate
,
he
saide
:
verily
I
saie
vnto
you
,
that
one
of
you
shal
betray
me
.
And
as
they
did
eate
.
Bu.
Christe
was
not
ignorante
of
the
practises
,
counselles
,
and
conspiracies
of
his
enimies
,
therfore
easily
he
could
haue
deceiued
them
,
if
he
would
:
but
he
rather
soughte
by
the
foreshewinge
of
them
,
to
fortifie
the
weake
against
the
stumbling
blocke
of
the
Crosse
:
euen
as
he
saide
vnto
them
,
Iohn
.
●…
I
haue
toulde
you
these
thinges
before
they
comme
to
passe
,
that
when
they
come
yée
might
beleue
.
A.
And
●…ecause
the
wicked
treason
of
Iudas
semed
to
excel
al
the
rest
,
he
thought
good
to
shew
that
the
same
was
not
hidden
from
him
,
saying
:
One
of
you
shall
betray
me
.
M.
By
these
obscure
&
darke
woordes
,
the
Lorde
went
about
to
proue
the
mind
of
Iudas
,
&
secretely
to
pricke
his
conscience
,
that
none
of
those
thinges
might
be
omitted
,
which
did
pertaine
to
his
repentance
.
For
although
Christe
knewe
the
blindenes
of
the
trayter
to
be
such
,
that
he
should
be
admonished
in
vaine
,
yet
notwithstanding
it
was
not
without
consideration
to
strike
his
conscience
,
that
hereafter
he
might
be
voide
of
all
excuse
,
neither
that
any
of
those
thinges
might
be
omitted
whiche
concerne
the
duety
of
a
good
man
.
The
Euangelist
Marke
hath
:
One
of
you
which
eateth
with
me
.
C.
For
to
the
end
he
might
make
the
treason
of
Iudas
the
more
detestable
,
by
this
circonstance
he
increaseth
his
vnworthines
,
because
he
sittinge
at
the
holy
Table
went
about
treason
.
For
if
a
stranger
had
don
this
it
had
ben
more
tollerable
:
but
for
one
of
the
housholde
to
worke
suche
mischiefe
,
and
then
vnder
the
coller
of
frendship
,
to
ioyne
himselfe
to
the
holy
supper
,
was
to
monsterouse
a
thing
.
And
therefore
the
Euangelist
S.
Luke
hath
.
Yet
beholde
,
the
hande
of
him
that
betrayeth
me
,
is
with
me
on
the
table
.
And
although
Luke
bringeth
in
this
saying
of
Christ
to
be
spoken
after
Supper
was
ended
,
yet
notwithstanding
the
order
of
the
time
cannot
hereby
be
gathered
,
whiche
we
knowe
to
be
often
times
neglected
of
the
Euangelistes
.
Yet
for
all
that
it
is
probable
that
Iudas
was
present
,
when
Christ
did
distribut
the
signes
of
body
and
bloud
.
22.
And
they
were
exceding
sorowfull
,
and
began
euery
one
of
them
to
saye
vnto
him
:
Lord
is
it
I
?
And
they
were
exceding
sorowfull
.
M.
Three
things
caused
the
sorow
of
the
Apostels
.
First
,
because
he
said
that
he
shoulde
be
betrayed
,
&
deliuered
vp
into
the
handes
of
his
enemis
,
wheruppon
they
should
be
as
orphantes
,
●…
14.
&
therefore
the
Lord
conforteth
them
in
the
fourthten
of
Iohn
.
Secondly
,
because
he
should
be
one
of
them
whiche
would
worke
so
horrible
a
farre
.
For
what
godly
man
woulde
not
be
sory
to
here
that
an
enemy
of
Christe
shoulde
come
forth
of
the
congregation
,
whiche
is
ioyned
together
for
the
faith
of
Christe
?
When
the
Apostel
said
to
the
Ephesian
Byshopes
:
〈◊〉
20.
Of
your
owne
selues
shall
men
arise
,
speaking
peruerse
things
,
to
draw
the
Disciples
after
the
how
coulde
the
godly
which
were
among
them
be
frée
from
trouble
?
Thirdly
because
they
know
not
who
the
traitor
shoulde
be
.
Moreouer
Christe
,
when
he
had
testified
these
thinges
,
was
troubled
in
spirite
(
as
saith
S.
Iohn
)
the
which
when
the
Apostels
saw
how
could
they
not
be
troubled
also
?
Iohn
.
13.
Therefore
the
Disciples
are
not
afrayed
,
as
men
which
disquiet
themselues
being
afrayed
without
cause
:
but
abhorring
the
wicked
facte
they
desyer
to
be
purged
from
the
suspicion
thereof
.
This
truely
is
a
signe
of
reuerence
,
that
being
toutched
&
striken
after
a
bye
sorte
they
do
not
stoutly
&
churlishly
answer
their
master
but
referre
them selues
euery
one
to
his
iudgemente
:
yet
notwithstanding
bearing
themselues
bolde
of
a
good
conscience
,
they
frely
testify
howe
far
they
are
from
doing
so
hainouse
a
fact
.
Whereuppon
euery
one
of
them
demande
sayinge
.
Is
it
I
?
M.
They
coulde
not
doubte
of
the
wordes
of
Christe
:
and
although
they
knew
themselues
to
be
gylty
and
thing
of
this
matter
yet
notwithstandinge
they
coulde
not
be
quyet
in
all
points
.
For
we
are
alwayes
such
that
wee
may
be
chaunged
euery
hower
in
somuch
that
the
thing
which
we
thinke
not
of
to
day
,
we
shal
earnestly
séeke
after
to
morowe
.
Peter
truely
could
abide
nothing
worse
than
that
he
should
deny
Christe
:
but
yet
it
came
to
passe
that
he
did
deny
,
him
.
Innocents
also
are
feareful
not
because
they
distrust
the
promises
of
God
,
but
because
they
feare
themselues
.
I
knowe
nothinge
by
my selfe
(
saith
S.
Paule
yet
I
am
not
hereby
iustifyed
.
For
the
Lord
doth
looke
more
narrowly
:
and
there
are
in
vs
infinite
lurking
places
.
1.
Cor.
4.
A.
Therefore
S
Iohn
writeth
not
without
cause
saying
:
Iohn
.
13.
Then
the
Disciples
looked
one
vppon
an
other
doubtinge
of
whome
he
spake
.
23.
He
answered
and
sayde
:
he
that
dippeth
his
hande
with
me
in
the
dishe
,
the
same
shall
betray
me
.
C.
Christe
by
this
answer
doth
neyther
take
awaye
the
doubte
from
them
,
neyther
sheweth
vnto
them
the
persone
of
Iudas
,
but
only
confirmeth
that
which
he
sayd
euen
nowe
that
one
of
his
familiar
ghestes
shoulde
be
the
trayter
.
A.
As
it
maye
also
be
gathered
by
the
other
twoo
Euangelistes
.
M.
For
S.
Marke
hath
:
It
is
one
of
the
twelue
,
euen
he
that
dippeth
with
me
in
the
platter
,
And
S.
Luke
hath
:
Beholde
the
hande
of
him
that
betrayeth
me
,
is
with
me
on
the
table
.
And
so
by
this
heaping
together
&
amplifying
of
the
matter
(
as
we
sayd
before
)
the
disposition
of
this
wicked
man
,
was
noted
,
who
was
nothing
moued
by
the
communion
&
fellowship
of
the
table
,
to
abstaine
from
so
wicked
a
dede
:
yea
he
beinge
set
at
the
table
deuised
nothing
but
howe
he
might
haue
conuenient
time
to
betray
him
C.
And
although
it
was
greuouse
vnto
the
Disciples
to
be
lefte
suspended
and
in
perplexity
for
a
time
,
that
they
mighte
busy
them selues
in
considering
the
hainousnes
of
the
fact
,
yet
notwithstanding
there
folowed
after
that
,
an
other
profite
and
commoditye
,
when
they
knewe
that
the
Prophesye
of
the
Psalme
was
fulfilled
which
saith
:
It
is
not
an
open
enemy
that
hath
done
me
this
dishonor
,
Psal.
55.
neither
was
it
my
aduersary
that
magnified
himself
againste
me
:
But
it
was
euen
thou
my
companion
,
my
guide
,
and
my
owne
familiar
frende
.
We
tooke
swete
counsell
and
walked
together
in
the
house
of
God
as
frendes
.
Moreouer
vnder
the
persone
of
Iudas
,
the
Lorde
would
haue
his
seruants
of
all
ages
to
be
admonished
that
they
bee
not
dismayed
or
discouraged
,
when
they
sée
trayters
to
come
from
among
the
faithfull
:
because
the
like
that
happened
vnto
him
being
the
head
of
the
Church
must
of
necessity
happen
also
to
those
that
are
his
members
.
24.
The
sonne
of
man
truely
goeth
,
as
it
is
writen
of
him
:
but
who
vnto
that
man
,
by
whome
the
sonne
of
man
is
betrayed
.
It
had
ben
good
for
that
man
,
if
he
had
neuer
ben
borne
.
The
sonne
af
man
truely
goeth
C.
Christ
speaketh
these
thinges
as
tourned
to
himself
,
after
he
had
admonished
Iudas
.
M.
As
if
he
should
saye
:
As
toutching
that
which
happeneth
vnto
me
there
is
no
daunger
,
nothing
shall
happen
vnto
me
by
chaunce
or
vnlooked
for
:
that
whiche
is
writen
of
me
must
nedes
be
fulfilled
,
and
to
this
in
dede
I
am
ready
:
the
wicked
can
do
nothing
against
me
,
but
that
whiche
is
appointed
of
God
.
Bu.
My
death
is
ordeyned
by
the
father
himselfe
:
it
is
not
therfore
by
the
power
&
pollicy
of
men
that
I
suffer
,
but
by
the
wyll
of
God
.
C.
By
these
wordes
Christe
preuenteth
the
offence
,
which
otherwyse
might
greuously
assayle
the
mindes
of
the
Godly
.
For
what
coulde
be
more
absurde
,
than
for
the
sonne
of
God
,
beinge
falselye
betrayed
by
a
Disciple
,
to
be
committed
to
the
will
of
the
enemys
,
that
he
might
bee
drawne
to
the
moste
shamefull
and
slanderouse
death
.
But
Christ
pronounceth
plainly
that
this
commeth
by
the
will
of
God
.
And
he
proueth
this
decrée
by
the
testimony
of
the
Scripture
,
because
hee
hath
made
manifest
and
fulfilled
the
thing
whiche
was
appointed
to
be
done
by
the
mouth
of
the
Prophete
long
before
.
Now
let
vs
note
to
what
ende
the
wordes
of
Christe
do
tende
,
namely
that
the
Disciples
knowing
whatsoeuer
is
done
to
be
gouerned
by
the
prouidence
of
God
,
shoulde
not
thinke
that
his
life
or
death
,
was
ordered
by
chaunce
.
But
the
profite
that
commeth
of
this
doctrine
,
doth
farther
extende
it selfe
:
because
then
at
the
last
,
the
frute
of
Christes
deathe
shal
be
truely
ratifyed
vnto
vs
,
when
it
is
manifestly
knowne
,
that
he
was
not
rashely
,
caryed
of
men
to
the
crose
,
but
by
the
eternall
decrée
of
God
was
ordeyned
a
sacrifice
to
take
awaye
the
sinnes
of
the
worlde
:
For
howe
commeth
reconciliation
vnto
vs
and
the
attonement
,
but
only
because
Christ
by
his
obedience
hathe
pleased
the
father
?
Wherefore
let
vs
alwayes
remember
the
prouidence
of
God
,
to
the
which
both
Iudas
,
&
all
the
wicked
also
(
although
against
their
wils
)
muste
nedes
obey
.
Let
this
alwayes
abide
fixed
&
firme
in
our
mindes
,
that
Christ
therefore
suffered
because
suche
kinde
of
sacrifice
pleased
God
.
Bu.
But
some
man
wil
obiect
and
say
:
If
it
were
so
appointed
by
the
prouidence
of
God
,
and
set
downe
in
the
Scriptures
,
that
the
sonne
of
GOD
shoulde
be
betrayed
by
Iudas
,
I
sée
not
truely
why
Iudas
offended
,
who
did
nothinge
but
that
whiche
God
would
haue
don
,
which
he
had
ordained
,
&
by
the
Scriptures
foreshewed
.
The
Lord
answereth
this
obiection
here
,
saying
.
But
wo
to
that
man
by
whome
the
sonne
of
man
is
betrayed
.
Aunsw●…
C.
By
the
which
wordes
he
denieth
Iudas
to
be
absolued
by
this
pretence
,
because
he
did
no
thinge
but
that
which
was
appointed
of
God
.
For
although
God
by
his
right
and
iust
iudgement
appointed
the
deathe
of
his
sonne
to
be
the
pryce
of
our
redemption
:
Iudas
neuertheles
in
betrayinge
Christe
,
because
he
was
full
of
falsehoode
and
couetousnes
,
brought
iust
damnation
to
himselfe
:
and
in
that
God
woulde
haue
the
worlde
redemed
,
it
did
nothing
let
but
that
Iudas
might
hee
(
as
he
is
)
a
wicked
trayter
.
Hereby
wee
perceiue
,
that
although
men
can
do
nothinge
but
that
which
God
hath
appointed
,
yet
notwithstandinge
they
are
not
absolued
from
gyltines
,
when
by
a
wicked
affection
they
are
feruentlye
geuen
to
sinne
.
For
althoughe
God
by
a
secrete
brydell
leadeth
them
to
an
ende
vnknowne
to
them
,
yet
notwithstanding
they
seke
for
nothinge
lesse
than
to
obeye
and
accomplishe
the
decrees
of
God
.
These
two
things
truely
seme
farre
contrary
to
humane
reason
,
that
God
shoulde
so
gouerne
humane
matters
by
his
prouidence
,
that
nothing
shoulde
be
done
but
at
his
will
and
pleasure
:
and
yet
for
all
that
,
that
he
should
destroy
the
reprobate
,
by
whome
he
hath
executed
his
will
.
But
wee
sée
here
how
Christe
Ioineth
bothe
of
them
together
,
makinge
Iudas
subiecte
to
the
curse
,
althoughe
God
himselfe
had
ordained
that
he
shoulde
be
an
enemye
vnto
him
:
not
that
the
treason
of
Iudas
ought
properly
to
be
called
the
woorke
of
God
,
but
because
God
tourned
the
falshood
of
Iudas
to
serue
his
purpose
.
We
must
therefore
put
a
difference
betwene
the
woorke
of
God
,
&
the
impietye
of
Iudas
.
Because
God
is
alwayes
Iust
in
his
counsels
,
he
doth
nothing
without
cause
:
but
wicked
men
are
moued
by
an
euell
cause
:
the
whiche
thinge
euen
their
conscience
declareth
.
The
thefe
,
&
the
iudge
,
although
both
of
them
kill
men
,
yet
notwithstanding
there
is
a
greate
difference
betwen
them
.
For
thee
seuerity
of
the
Iudge
is
commended
,
and
the
thefe
condemned
It
came
to
passe
by
the
will
of
the
father
that
Christ
suffered
,
and
it
was
his
pleasure
so
to
haue
it
,
but
the
impiety
of
Iudas
did
not
please
him
.
●…lme
5.
A.
For
he
is
a
God
whiche
is
not
delighted
in
wickednes
.
It
is
foreshewed
of
Christe
that
those
whiche
are
his
shall
suffer
tribulation
in
this
life
:
Rom.
8.
(
because
those
whome
he
knewe
before
,
he
also
ordained
before
,
that
they
shoulde
be
like
fashioned
vnto
the
shape
of
his
sonne
)
Z.
Yet
notwithstanding
the
wicked
are
not
thereby
excused
whiche
are
the
persecutours
of
the
faithful
.
Iudas
when
he
betrayed
Christ
,
had
not
respecte
vnto
the
will
of
God
,
but
to
the
wickednes
of
his
owne
harte
,
that
he
mighte
receiue
money
.
Accordinge
to
the
same
wickednes
therfore
he
is
iustly
condened
.
Therefore
,
although
at
a
blushe
the
wicked
seme
to
haue
some
fellowship
with
God
,
yet
for
all
that
we
must
more
narrowly
beholde
them
,
and
then
we
shal
sée
the
they
are
as
far
from
him
as
heauen
and
earth
.
They
are
not
excusable
,
but
rather
wo
vnto
them
.
These
thinges
are
diligentlye
to
be
noted
,
because
many
frensy
and
hedstrong
men
do
intangle
and
confounde
all
thinges
,
not
in
disputing
,
but
with
controllinge
and
reprochinge
with
God
:
neither
do
they
séeke
for
any
thing
els
,
than
to
defame
the
whole
doctrine
of
God
,
that
by
hate
of
religion
,
the
contempte
of
God
,
and
brutishe
boldnes
may
aryse
:
that
men
may
differ
nothinge
from
beastes
,
let
vs
learne
therfore
to
make
a
difference
as
Christe
here
hath
done
.
And
yet
for
all
that
wee
muste
not
denye
but
that
God
dothe
vse
the
workes
of
the
wicked
,
that
they
may
serue
his
prouidence
(
though
against
their
wills
)
and
do
that
also
which
he
hath
decreed
.
C.
Wee
do
knowe
truelye
howe
many
interpreters
do
auoyde
this
rocke
.
they
graunte
that
the
Scripture
was
fullfilled
by
the
worke
of
Iudas
:
because
God
declared
that
,
by
prophesies
whiche
hee
knew
aforehande
.
Therfore
to
the
ende
they
might
mittigate
the
doctryne
which
semeth
vnto
them
to
be
som
what
to
sharp
,
they
set
forth
the
knowledge
of
god
in
sted
of
his
decree
or
appointement
,
as
though
God
should
only
beholde
those
thinges
that
were
to
come
a
farre
of
,
but
should
not
dispose
them
accordinge
to
his
pleasure
.
But
the
holye
ghoste
dothe
farre
otherwise
ende
this
controuersy
,
bringing
in
,
not
only
the
reason
why
Christ
was
deliuered
,
namely
because
it
was
so
writen
,
but
also
,
because
it
was
so
appointed
.
For
wheras
Mathew
&
Marke
do
alleage
Scripture
,
Luke
bringeth
vs
directly
to
the
heauenly
decrée
,
euen
as
he
teacheth
in
the
Actes
of
the
Apostels
,
Act.
2.
the
Christe
was
not
only
deliuered
by
the
foreknowledge
of
God
,
but
also
by
the
determinate
counsell
of
God
.
Also
he
saith
:
Herode
,
Pontius
Pilate
with
the
Gentiles
&
people
of
Israell
,
Act.
4.
gathered
them selues
together
to
do
whatsoeuer
thy
hande
&
thy
counsell
determined
before
to
be
done
.
Whereby
it
appeareth
that
they
roon
out
of
course
which
flye
vnto
the
bare
foreknowledge
of
God.
It
had
bene
good
for
that
man
C.
By
these
wordes
he
declareth
what
horrible
vengeance
shall
fall
vppon
the
wicked
,
for
whome
it
had
ben
better
that
they
had
neuer
ben
borne
.
Howebeit
this
lyfe
,
though
it
be
but
transitory
and
ful
of
sorowes
is
a
singuler
and
special
benefite
of
God
.
Moreouer
also
hereby
we
gather
how
detestable
their
impietye
is
whiche
do
not
only
extinguishe
the
preciouse
gyftes
of
God
&
tourne
them
to
destruction
,
but
bringe
to
passe
that
it
had
ben
better
if
they
had
neuer
tasted
the
goodnes
of
God
:
Let
vs
learne
therefore
to
tremble
at
the
iudgement
of
God
,
that
we
may
abhorre
all
wickednes
and
whatsoeuer
is
contrarye
to
the
righteousnes
of
God
.
It
had
ben
better
for
Iudas
neuer
to
haue
bene
,
than
to
be
damned
to
torment
for
euer
.
But
this
is
worthy
to
be
noted
,
that
he
saith
:
It
had
bene
good
for
that
man
not
to
haue
ben
borne
:
because
although
the
state
and
condition
of
Iudas
by
miserable
,
yet
for
all
that
it
was
good
for
God
that
he
was
created
,
who
appointing
the
reprobate
to
eternall
destruction
,
doth
thereby
set
forth
his
glory
as
Solomon
in
his
prouerbes
teacheth
sayinge
:
The
Lorde
doth
all
thinges
for
his
owne
sake
,
yea
and
when
he
kepeth
the
vngodly
for
the
day
of
wrathe
.
25.
Then
Iudas
which
betrayed
him
,
answered
and
sayde
:
master
is
it
I
?
He
sayd
vnto
him
thou
haste
sayde
.
Then
Iudas
which
M.
Wee
sée
here
the
wonderfull
impudency
of
Iudas
,
which
doth
not
only
dissemble
the
wycked
dede
,
but
also
with
a
brasen
face
offereth
himselfe
,
and
denyeth
the
dede
.
Because
all
the
reste
had
demaunded
of
Christe
and
sayde
,
Is
it
I
?
least●…
he
shoulde
seme
to
be
gyltye
,
he
bursteth
forth
also
in
lyke
maner
saying
▪
Master
is
it
I
?
He
doth
not
aske
this
question
to
knowe
the
truethe
,
neither
because
he
was
so●…y
as
the
reste
were
,
but
leaste
he
should
be
had
in
suspicion
of
the
reste
,
if
he
shoulde
holde
his
pea●…e
.
C.
Althoughe
wee
see
often
tymes
those
that
are
gilty
in
conscience
to
tremble
for
feare
,
yet
notwithstanding
they
are
so
wrapped
in
feare
,
in
brutishe
sencelesnes
,
and
in
blindenes
,
that
that
they
boldelye
stande
to
the
denyall
:
but
at
the
length
they
secretlye
bewraye
their
mischiefe
.
Euen
so
Iudas
,
hauinge
his
owne
conscience
accusing
him
,
could
not
kepe
silence
:
so
cruellye
did
that
tormenter
within
his
breste
disquiete
hym
with
feare
and
care
.
Thou
haste
saide
Christ
by
his
answere
crossely
reprhending
the
boldenes
of
Iudas
,
stirreth
him
vp
to
consider
his
wicked
facte
whiche
he
sought
to
hide
.
M.
As
if
he
shoulde
saye
:
I
say
not
that
thou
goest
about
to
betray
me
,
I
do
not
reueale
thy
wickednes
:
but
thou
thy selfe
sayst
it
.
Take
hede
therefore
what
thou
doeste
.
Beholde
here
the
wonderful
mekenes
of
Christe
,
he
dothe
not
chyde
him
,
he
casteth
not
his
benefits
in
his
teeth
,
he
driueth
him
not
from
the
communion
of
the
table
:
he
holdeth
him
contented
that
he
hathe
striken
his
conscience
,
and
that
he
hath
well
prouided
for
the
faith
of
the
reste
,
in
shewinge
that
these
thinges
happened
vnto
hym
accordinge
to
the
Scriptures
.
C.
But
nowe
the
minde
of
Iudas
beinge
possessed
with
deuelishe
madnes
,
he
coulde
not
conceyue
any
suche
meaninge
.
Moreouer
let
vs
learne
by
this
example
,
that
the
wycked
in
excusing
their
sinne
do
nothing
els
but
bring
the
iudgement
of
God
more
spedely
vppon
them selues
M
After
these
thinges
Saint
Luke
addeth
that
he
sayd
thus
:
I
haue
inwardly
desiered
to
eate
this
Paseouer
with
you
,
before
that
I
suffer
.
For
I
saye
vnto
you
:
henceforth
I
wil
not
eate
of
it
any
more
,
vntill
it
be
fulfilled
in
the
kyngedome
of
God
.
And
he
tooke
the
cup
and
gaue
thankes
and
sayde
.
Take
this
and
deuide
it
amonge
you
.
For
I
saye
vnto
you
:
I
will
not
drinke
of
the
frute
of
the
vyne
,
●…uke
.
22.
vntill
the
kyngdome
of
God
come
.
A.
The
which
sentence
we
will
expounde
in
the
.29
.
verse
followinge
.
M.
But
Mathew
hitherto
declareth
that
Christ
was
not
ignorant
of
the
counsell
and
purpose
of
his
betrayer
:
of
the
which
he
maketh
mencion
,
not
with
a
disdainefull
minde
,
neither
to
the
ende
he
mighte
bewray
the
wyckednes
of
Iudas
,
or
contende
with
him
:
but
hee
rather
did
it
to
fortify
the
reste
of
his
Disciples
.
Of
the
whiche
thinge
truely
this
is
an
euident
argument
,
that
he
leauinge
the
trayter
,
commendeth
and
instituteth
to
his
Disciples
the
proffite
&
memory
of
his
death
,
by
the
sacrament
of
his
body
and
bloud
Before
the
whichh
institution
it
is
euident
,
that
he
did
,
and
spake
these
things
,
by
the
wordes
of
Luke
before
rehersed
,
by
the
whiche
he
declared
that
the
Paseouer
of
the
Iewes
,
was
not
onely
a
remembrance
of
the
deliuerance
out
of
Egipt
,
but
also
a
type
of
the
deliuerance
to
come
,
which
euen
nowe
was
ready
to
be
fulfilled
,
weereof
he
himselfe
shoulde
the
author
.
C.
But
because
Luke
maketh
mencion
that
Christe
tooke
the
cup
twyse
in
his
hande
,
wee
muste
firste
of
all
se
whether
it
be
a
repetition
(
for
sometimes
the
Euangelist
do
repeate
one
thing
twise
)
or
whether
Christe
,
after
he
had
tasted
of
the
cup
,
did
the
lyke
againe
the
seconde
time
.
Surelye
it
is
like
that
he
tasted
of
the
cup
twyse
.
For
we
knowe
that
the
solemne
rite
of
supping
in
the
sacrifyces
was
obserued
of
the
holy
fathers
:
where
uppon
it
is
writen
,
I
will
receiue
the
cup
of
saluation
,
and
will
call
vppon
the
name
of
the
Lord
.
So
that
we
doubt
not
but
that
Christe
did
syp
,
according
to
the
olde
custome
,
●…me
.
116.
in
the
holy
feast
:
the
which
coulde
not
otherwise
be
rightlye
accomplished
.
The
which
thing
S.
Luke
plainly
declareth
before
that
he
cometh
to
the
narration
of
the
new
mistery
,
the
order
wherof
was
distinguished
from
the
Paschall
lambe
.
This
also
was
done
according
to
the
accustomed
and
solemne
vse
,
in
that
he
is
expresely
sayde
to
geue
thankes
when
he
tooke
the
cuppe
:
(
For
in
the
beginninge
of
Supper
,
no
doubte
he
prayed
,
euen
as
at
no
time
he
came
to
the
table
without
inuocation
of
God
)
But
nowe
also
again
he
vsed
the
same
seruice
least
,
he
should
omitte
the
ceremony
,
whiche
we
sayde
eueen
now
was
annexed
to
the
holy
Sypping
.
B.
For
the
good
man
of
the
house
,
if
he
had
a
domestical
sacrifice
,
began
firste
if
it
were
the
sacrifice
of
the
whole
people
or
multitude
,
the
kyng
began
firste
.
Christe
truelye
woulde
not
despise
that
commen
maner
or
custome
.
For
there
was
nothing
mixed
in
the
Paseouer
of
superstition
.
Thankes
therefore
being
geuen
for
the
solemne
assemblye
,
he
set
before
them
the
cup
,
that
euerye
one
might
taste
or
syppe
therof
:
in
doing
wherof
,
they
declared
that
they
woulde
geue
thankes
with
the
same
minde
,
euen
as
if
they
should
haue
sayde
,
Amen
.
This
Ceremony
was
nothing
els
,
than
a
testimony
of
agréement
.
Nowe
let
vs
come
vnto
the
Supper
:
for
that
fyrste
sypping
was
only
a
geuing
of
thankes
.
26.
When
they
were
eating
Iesus
tooke
bread
,
and
when
he
had
geuen
thankes
,
he
breake
it
,
and
gaue
it
to
the
Disciples
,
and
sayde
:
take
eate
this
is
my
body
.
When
they
were
eating
.
C.
These
woordes
are
not
so
to
be
vnderstoode
as
though
this
newe
&
far
more
excellent
supper
,
were
ioyned
to
the
Paseouer
:
but
rather
that
the
firste
supper
was
then
ended
.
The
whiche
thing
also
is
more
plainelye
expressed
of
S.
Luke
,
when
he
saith
that
Christe
after
supper
tooke
the
cupe
and
gaue
it
.
Luke
.
22.
For
it
had
ben
an
absurde
thing
that
one
&
the
selfe
same
mistery
shoulde
be
cut
of
by
the
distance
of
time
.
Wherefore
there
is
no
doubte
but
that
orderly
,
so
soone
as
he
had
geuen
bread
,
he
gaue
the
cupe
also
And
that
whick
S
Luke
speaketh
particulerly
of
the
cup
,
wee
extende
to
the
bread
also
.
Therfore
as
they
were
eatinge
,
Christ
tooke
bread
,
that
he
might
cal
them
to
the
participation
of
the
new
supper
.
The
geuing
of
thankes
was
a
certaine
preparation
and
pasing
to
consider
the
misterye
.
Thus
,
supper
beinge
ended
,
they
tasted
of
the
holy
breade
and
wyne
:
because
firste
their
security
was
stirred
vp
,
that
they
might
wholely
geue
them selues
to
so
hye
a
mistery
.
And
reason
doth
thus
require
,
that
this
euident
testimony
of
life
spiritual
should
haue
a
difference
from
the
olde
shadowe
But
in
that
Christe
instituted
the
Sacrament
of
his
body
and
bloud
when
supper
was
ended
,
he
mente
not
thereby
to
make
a
law
that
the
faithfull
should
take
their
Supper
,
before
they
celebrated
the
mistical
supper
:
how
be
it
,
that
was
the
custome
among
them
of
olde
time
,
that
they
shoulde
celebrate
the
Lordes
supper
from
yere
to
yere
,
after
meate
,
beinge
begon
by
superstition
and
inuented
by
the
subtilty
of
Sathan
.
Iesus
tooke
breade
.
B.
It
was
the
maner
in
time
past
among
the
religiouse
and
Godlye
Iewes
,
that
when
they
sat
down
at
the
table
,
the
good
man
of
the
house
or
some
other
whiche
sate
vpermost
at
the
table
,
shoulde
take
take
bread
in
his
hande
,
and
geue
the
Lord
thankes
.
and
after
that
,
breaking
the
same
in
péeces
,
shoulde
distribute
it
vnto
the
ghestes
,
as
out
of
the
hande
of
the
Lord
,
before
they
had
tasted
of
any
other
meate
At
the
ende
of
the
feaste
they
caried
about
the
cup
after
the
same
maner
.
This
institution
was
committed
vnto
the
Iewes
by
the
holy
fathers
,
before
the
incarnation
of
Christe
,
that
they
might
alwayes
take
meate
and
drinke
before
the
Lorde
euen
as
it
were
out
of
his
hande
,
and
mighte
thereuppon
be
prouoked
to
liue
wholly
vnto
God
,
Deut.
8.
of
whome
they
acknowledged
themselues
to
be
so
louingly
fed
&
nourished
.
As
concernynge
this
institution
,
certeyne
men
(
called
Thalmudici
)
do
dispute
vppon
this
place
of
Moses
.
When
thou
haste
eaten
and
filled
thy selfe
thou
shalte
blesse
the
Lorde
.
C.
But
because
this
is
a
humane
tradition
,
grounded
vppon
no
commaundement
of
God
,
it
nedeth
not
that
we
shoulde
curiously
labor
in
searchinge
out
the
originall
of
it
.
But
if
this
ceremony
were
in
vse
at
that
tyme
amonge
the
Iewes
,
Christe
did
so
followe
the
vsuall
maner
,
that
he
mighte
beinge
,
notwithstandinge
the
mindes
of
his
Disciples
to
an
other
thinge
,
in
chaunging
the
vse
of
the
breade
to
an
other
ende
.
This
truely
oughte
to
stande
fyrme
withoute
controuersy
,
that
the
figures
of
the
lawe
beinge
abolished
,
this
newe
Sacramente
was
set
foorthe
of
Christe
.
Breade
.
B.
It
is
a
solemne
and
vsual
maner
amonge
al
men
in
matters
of
greate
waight
,
which
they
finishe
and
dispatche
amonge
them
selues
,
to
deale
not
by
woordes
onely
,
but
also
to
ioyne
to
their
woordes
externall
signes
of
those
matters
with
which
they
haue
to
doe
,
that
by
those
signes
they
may
deliuer
that
with
the
hande
whiche
they
offer
with
their
minde
:
speciallye
when
eyther
spiritual
thinges
muste
be
deliuered
,
or
els
those
carnall
thinges
which
either
are
not
presente
,
or
if
they
were
,
could
not
be
geuen
with
the
hande
.
They
which
geue
their
faith
,
●…o
deliuer
the
same
not
only
by
wordes
,
but
also
with
the
hande
,
euen
as
we
are
wonte
to
doe
when
we
promise
effectually
to
performe
the
thinge
whiche
is
required
of
vs
.
Of
them
,
which
are
appointed
to
sweare
,
not
only
wordes
,
but
also
the
lifting
vp
of
the
handes
towarde
heauen
,
and
the
kissing
of
a
booke
is
required
.
They
whiche
receiue
a
kingdome
,
are
consecrated
not
only
by
wordes
but
also
by
reaching
forthe
of
the
Scepter
,
&
other
ceremonis
.
They
which
sell
houses
or
landes
,
do
deliuer
the
possession
therof
either
by
writing
,
or
som
other
external
matter
,
to
the
byar
.
This
custome
also
is
obserued
&
kepte
in
spirituall
exhibitions
,
and
deliueris
.
Far
as
God
speaketh
and
talketh
with
vs
accordinge
to
oure
capascity
,
euen
so
also
hee
worketh
by
external
matters
deliuering
vnto
vs
inuisible
&
spiritual
things
by
visible
and
corporal
signes
,
visiblely
,
and
corporally
(
so
much
as
pertaineth
to
signes
.
Gene.
●…
So
he
confirmeth
the
couenant
and
promise
made
vnto
Noe
,
with
the
signe
of
the
Raynebowe
in
the
cloudes
.
Gene.
●●
Leuit.
●…
Exod.
●…
Exod.
●…
1.
King
●…
Marke
●…
Marke
●…
Iohn
.
●…
To
Abraham
hee
confirmed
his
promise
by
carnall
circoncision
.
Afterwarde
to
the
Israelites
in
the
deserte
by
sprinkeling
the
bloud
of
a
bullocke
.
Also
he
offered
his
presence
by
the
mercy
seate
of
the
Arke
.
He
appointed
the
consecration
of
priestes
and
kings
,
by
pouring
oyle
on
the
heade
.
And
our
sauior
Christ
himself
gaue
inuisible
grace
,
by
the
visible
laying
one
of
handes
,
both
to
children
&
sicke
folkes
.
Also
he
gaue
the
gyfte
of
the
holy
ghost
,
by
breathing
on
his
Disciples
.
After
this
maner
therefore
the
Lord
thought
good
to
commende
vnto
vs
this
his
oblation
&
exhibition
,
the
summe
of
our
whole
saluation
,
not
only
by
worde
neither
by
baptisme
only
,
being
the
signe
of
the
washing
away
of
our
sinnes
by
him
:
but
also
added
signes
of
meate
&
drinke
:
that
is
to
say
him self
,
whiche
is
the
true
heauenly
and
liuing
bread
,
the
sustentation
&
foode
of
eternall
life
,
whiche
he
geueth
vnto
vs
so
long
as
he
is
&
liueth
in
vs
.
But
in
the
institution
he
chose
these
twoo
signes
,
namely
bread
&
wyne
,
whiche
were
moste
common
&
vsuall
in
the
ceremonies
of
all
nations
,
and
appointed
them
to
be
distributed
,
according
to
the
common
&
solemne
order
alredy
receiued
&
vsed
among
the
people
of
God
:
because
he
would
both
haue
religion
published
and
declared
to
all
men
,
&
also
the
fulnes
&
amplenes
of
the
spirite
to
be
geuen
,
that
it
might
be
mete
to
take
suche
signes
,
as
should
bee
bothe
fewe
,
and
also
common
and
symple
.
For
so
Baptisme
is
a
signe
,
by
the
whiche
an
inuitation
and
calling
to
religion
,
and
to
all
religious
action
,
was
made
both
among
the
Iewes
,
&
also
among
the
Gentiles
.
Therfore
because
the
tasting
of
bread
and
wyne
,
was
vsed
in
sacrifices
among
all
nations
,
&
also
because
they
were
thinges
simple
and
easy
to
be
gotten
,
the
Lord
did
sanctifie
them
,
and
make
them
a
sacrament
of
his
church
,
that
thereby
he
might
geue
the
trewe
communion
of
his
body
and
bloud
to
those
that
are
his
.
And
when
hee
had
geuen
thankes
.
C.
The
Euangelistes
Marke
&
Mathewe
according
to
the
Lattin
translation
haue
.
And
when
he
had
blessed
:
But
seinge
in
stede
thereof
we
reade
in
Luke
the
Greeke
woorde
Eucharistesai
,
there
is
no
ambiguitie
at
all
in
sence
.
And
seing
they
saye
that
he
gaue
thankes
when
he
toke
the
cup
,
they
do
sufficiently
interprete
the
former
saying
.
Ridiculous
and
grosse
therfore
is
the
ignoraunce
of
the
Papistes
,
whiche
expresse
this
blessing
with
the
signe
of
the
crosse
,
as
though
Christe
had
vsed
exorcisme
or
coniuration
.
But
we
must
kepe
that
in
memory
whiche
we
touched
euen
now
,
namely
,
that
this
geuing
of
thankes
was
ioyned
to
a
spirituall
mistery
.
For
Christe
had
not
respecte
to
the
common
kynde
of
foode
only
,
that
the
faithfull
might
be
thankefull
to
God
,
because
he
susteineth
them
in
this
transitory
life
,
but
he
had
also
respecte
to
the
holy
action
,
that
he
might
geue
thankes
vnto
God
for
the
eternall
redemption
of
mankinde
.
For
if
the
norishementes
whiche
go
into
the
bellye
,
ought
to
moue
vs
and
geue
vs
occasion
to
prayse
the
fatherly
goodnes
of
God
,
howe
muche
more
ought
we
to
be
stirred
vp
and
inflamed
to
this
deuty
and
godly
seruice
seing
that
he
fedeth
our
soules
spiritually
.
He
brake
it
.
B.
The
loaues
are
thought
to
be
of
that
forme
,
that
they
might
be
conueniently
broken
,
as
cakes
or
suche
lyke
.
And
gaue
to
his
disciples
.
Here
by
the
name
of
Disciples
,
all
godly
Christians
are
vnderstode
,
to
whome
Christe
geueth
his
body
as
to
his
disciples
,
so
often
as
thei
celebrate
this
holy
supper
among
them selues
in
the
congregation
of
the
faithfull
.
For
the
priestes
only
are
not
vnderstoode
by
them
,
as
some
very
childishly
and
peruersely
expounde
it
,
who
may
easely
be
confuted
by
the
place
of
S.
Paule
,
where
he
teacheth
the
Corinthians
the
true
vse
of
the
supper
,
1.
Cor.
11
speaking
to
men
&
women
without
exception
,
&
to
the
whole
body
of
the
churche
:
&
testifieth
that
he
deliuered
the
same
to
them
as
he
had
receiued
it
from
the
Lord
.
But
he
distributed
bread
to
the
Apostles
,
that
all
generally
might
eate
,
&
that
euery
one
should
so
take
his
portion
,
that
there
might
be
an
equall
participation
among
all
.
For
hee
saythe
:
Take
eate
.
C.
In
that
he
commaundeth
vs
to
take
,
he
meaneth
that
it
belongeth
vnto
vs
:
&
whereas
he
commaundeth
to
eate
,
he
meaneth
that
it
is
made
one
substance
with
vs
.
For
he
did
so
institute
all
these
thinges
that
the
disciples
might
communicate
this
supper
among
them selues
.
Whereupon
it
followeth
that
it
was
a
deuelishe
inuencion
,
that
one
man
seperating
him selfe
from
the
residue
of
the
congregation
,
shoulde
priuately
celebrate
the
supper
.
For
what
is
more
vnsemely
than
to
haue
the
bread
distributed
in
the
presence
of
the
people
,
&
then
to
be
eaten
vp
in
a
corner
of
one
alone
?
Popish
masse
is
contrary
to
the
institution
of
Christe
.
Although
therfore
the
Papistes
do
boaste
that
they
haue
the
substance
of
the
lordes
supper
in
their
masses
,
yet
for
al
that
in
dede
it
is
playne
,
that
so
many
priuate
masses
as
they
haue
celebrated
,
so
many
conquestes
hath
Sathan
erected
to
ouerthrowe
the
supper
of
the
lord
.
Neither
is
it
true
whiche
they
saye
,
that
it
is
a
sacrifice
offered
in
the
name
of
the
whole
churche
.
For
Christ
did
not
commaunde
that
one
man
shuld
eate
it
in
the
name
of
all
the
reste
,
but
that
euery
one
should
take
and
eate
them selues
.
By
the
same
woordes
we
are
taught
what
oblation
was
offered
of
Christ
in
the
supper
.
He
commaundeth
his
disciples
to
take
.
He
it
is
therfore
that
offereth
.
Where
as
therfore
the
Papistes
fayne
that
Christ
offereth
him selfe
in
the
Supper
,
it
commeth
of
the
contrary
authour
,
namely
of
the
deuell
,
&
not
of
Christe
.
And
truely
this
is
a
wonderfull
inuersion
and
preposterous
dealing
,
that
a
mortall
man
,
when
he
is
commaunded
to
take
the
body
of
Christ
,
should
take
vnto
him selfe
his
office
of
offering
:
and
so
making
him self
a
prieste
,
offereth
vnto
God
his
sonne
.
We
go
not
about
here
to
declare
howe
full
of
sacriledge
and
execrable
abhomination
their
fayned
oblation
is
:
it
is
sufficient
for
vs
to
proue
that
it
hath
so
little
affinite
with
the
institution
of
Christe
,
that
it
dothe
rather
directly
impugne
the
same
.
This
is
my
body
.
Christ
calleth
the
bread
his
body
.
For
the
relatiue
,
(
This
)
doth
expresse
the
bread
,
and
not
the
body
.
For
by
and
by
it
followeth
.
This
cuppe
is
the
newe
testament
in
my
bloud
:
the
which
are
figuratiue
sayinges
,
as
we
shall
see
anone
.
But
where
as
they
saye
that
the
bread
was
consecrated
by
these
wordes
,
that
it
might
bee
an
outwarde
signe
of
Christes
fleshe
,
we
doe
not
dislike
,
if
so
be
that
this
woorde
(
signe
)
be
rightly
and
truely
taken
.
Christe
therefore
chose
the
breade
whiche
was
appointed
to
nourishe
the
body
,
and
sanctifieth
it
to
another
vse
,
that
it
may
now
beginne
to
be
spirituall
foode
.
And
this
is
that
conuersion
,
whereof
the
auncient
wryters
of
the
church
haue
made
mencion
.
Trewe
consecration
.
But
for
all
this
wee
must
note
that
the
bread
is
not
consecrated
by
whyspering
and
breathing
ouer
it
,
but
by
the
pure
doctrine
of
faithe
.
And
truely
it
is
a
magicall
sorcery
,
when
the
consecration
is
directed
to
a
dead
element
:
because
the
bread
is
not
made
a
signe
of
the
body
of
Christe
for
it selfe
,
but
for
vs
.
To
be
shorte
,
Consecration
is
nothing
els
,
than
a
solemne
testimony
,
by
the
whiche
the
Lorde
dothe
geue
vnto
vs
a
terrestriall
and
corruptible
signe
,
to
a
spirituall
vse
.
The
whiche
thing
cannot
be
done
excepte
the
commaundement
&
promise
do
plainly
sounde
forth
to
the
building
of
faith
.
Whereby
it
is
euident
againe
that
the
Papistes
do
wickedly
prophane
the
holy
mistery
with
their
obscure
muttering
and
breathing
.
But
it
Christe
do
consecrate
the
bread
,
when
he
testifieth
vnto
vs
that
it
is
his
body
,
we
must
not
imagin
the
alteration
of
the
substance
:
but
we
must
marke
the
newnes
of
the
vse
.
And
except
the
craftines
of
the
deuel
had
so
bewitched
the
worlde
,
that
being
once
caried
by
the
vayne
imagination
of
transsubstantiation
,
it
will
at
this
daye
admit
no
true
interpretation
in
these
words
it
should
be
superfluous
&
in
vayne
,
to
spend
any
long
time
in
sekinge
out
the
sence
and
meaning
.
A
Sacra●…
consisteth
●●
visible
si●●
Christ
pronounceth
that
the
bread
is
his
body
,
and
he
intreateth
of
the
sacrament
.
And
we
must
nedes
confesse
that
a
sacrament
dothe
consiste
of
a
visible
signe
,
to
the
whiche
the
thinge
signified
is
ioyned
,
whiche
is
his
truthe
.
This
also
hath
bene
euer
a
general
rule
,
that
the
name
of
the
thing
signified
,
is
transferred
to
the
signe
.
Wherefore
no
man
that
hath
but
indifferently
traueled
in
the
scriptures
,
wyll
deny
but
that
a
sacramentall
speache
must
be
taken
denominatiuely
.
Deno●…
is
this
,
●…
for
wy●…
say
Ba●…
whiche
●…
the
dron●…
God
(
a●…ctes
fay●…
For
lec●●
Venus
.
Titus
●…
1.
Cori●…
Iohn
.
1.
We
let
passe
generall
tropes
&
figures
,
which
are
in
diuers
places
of
the
scripture
.
This
onely
we
saye
,
that
so
often
as
the
externall
signe
is
sayd
to
be
that
which
it
signifieth
,
all
men
wyll
confesse
that
it
is
done
by
a
figure
called
,
Metonymia
,
or
Denomination
:
If
Baptisme
be
called
the
lauer
of
regeneration
:
if
Christe
bee
called
the
Rocke
,
from
whiche
water
flowed
to
the
peopled
that
were
in
the
deserte
:
If
the
holy
ghoste
be
called
a
doue
:
no
man
nede
to
doubte
,
but
that
the
name
of
those
thynges
is
attributed
to
signes
,
whiche
they
figure
.
Howe
commeth
it
to
passe
then
that
they
whiche
so
muche
reuerence
the
woordes
of
the
Lord
,
cannot
abide
to
haue
that
ioyned
to
the
supper
whiche
is
common
to
all
sacramentes
?
The
simple
&
litterall
sence
doth
please
them
:
why
then
shal
not
the
same
rule
preuayle
in
al
other
sacraments
.
Truly
vnles
they
graunt
the
Christe
was
a
rocke
substantially
,
the
reproche
with
the
which
thei
oppresse
vs
,
is
vnsauery
&
stinketh
.
If
we
expounde
the
bread
to
be
called
the
body
of
Christ
because
it
was
a
signe
&
outwarde
token
of
his
body
,
they
pretende
&
falsely
alleage
by
&
by
that
the
whole
doctrine
of
the
scripture
is
ouerthrowen
and
made
frustrate
.
For
wee
haue
not
of
late
tyme
inuented
this
rule
of
speakyng
,
but
all
men
haue
receiued
the
same
,
beinge
set
downe
to
vs
by
S.
Augustine
out
of
the
authoritie
of
the
auncient
fathers
,
that
the
names
of
spirituall
thinges
are
improperly
ascribed
vnto
signes
:
and
that
all
places
of
Scripture
ought
so
to
be
expounded
when
mencion
is
made
of
Sacramentes
.
But
to
what
purpose
do
we
take
an
Axioma
and
sentence
,
alwayes
receiued
and
approued
,
to
moue
great
cries
and
shoutes
,
as
it
were
in
a
new
and
vnwonted
thing
?
But
let
mad
men
crye
whyle
them
liste
,
this
shall
preuayle
with
modest
men
and
suche
as
are
in
their
wyttes
,
that
there
is
in
these
woordes
of
Christe
,
a
sacramentall
manner
of
speache
.
Whereupon
it
followeth
that
the
breade
,
because
it
is
a
signe
of
Christes
body
,
is
called
his
body
.
But
there
are
two
kyndes
of
men
whiche
contende
with
vs
in
this
matter
.
The
Papistes
being
deluded
with
their
transsubstantiation
,
●…rassubstā●●n
.
●…rst
sorte
do
deny
the
bread
to
be
sene
,
because
the
shewe
therof
doth
only
remayne
without
the
subiecte
:
but
S.
Paule
confuteth
their
fantasy
,
affirming
that
the
bread
whiche
we
breake
,
is
the
communication
of
Christes
body
.
Cor.
10
Furthermore
,
the
very
nature
it selfe
of
a
Sacrament
dothe
abhorre
their
fonde
imagination
,
the
which
can
not
stande
perfecte
except
the
outward
signe
be
true
.
For
whereby
shall
we
learne
that
our
soules
are
fedde
with
the
fleshe
of
Christe
,
if
the
true
bread
bee
not
set
before
our
eyes
,
but
a
vayne
phantasy
?
For
the
body
of
Christe
is
not
here
geuen
vnto
vs
simplely
,
but
to
eate
:
&
the
colour
of
bread
doth
not
nourishe
,
but
the
substance
.
Moreouer
,
what
will
they
say
as
concerning
the
other
signe
?
For
Christ
saith
not
:
This
is
my
bloud
:
but
,
This
cuppe
.
Therefore
according
to
their
fantasy
,
not
only
the
wyne
,
but
the
matter
also
whereof
the
cuppe
was
made
,
must
of
necessitie
be
transsubstantiated
into
bloud
.
Nowe
,
where
as
our
Euangeliste
hathe
,
I
wyll
not
drynke
hereafter
of
this
frute
of
the
vyne
,
he
plainly
thereby
declareth
,
that
it
was
wyne
whiche
Christe
gaue
to
drynke
,
and
not
his
bloud
.
Therefore
euery
waye
the
grose
ignorance
of
the
Papistes
is
confuted
.
M.
And
where
as
they
saie
that
they
gathered
this
their
transsubstantiation
out
of
the
wrytinges
of
the
fathers
,
peraduenture
it
is
true
that
they
gathered
it
,
but
if
thei
did
so
,
it
was
by
false
interpretation
&
misconstruing
of
their
works
that
they
did
it
.
For
the
fathers
in
some
of
their
wrytinges
saye
,
that
the
breade
with
great
admiration
&
wonder
is
chaunged
in
to
the
body
,
&
the
wyne
into
the
bloude
of
Christe
.
Now
these
gatherers
vnderstoode
them
of
the
mutacion
&
chaunging
of
the
substance
,
whereas
the
fathers
touched
not
the
same
,
but
vnderstode
that
the
terrestrial
condition
&
vse
of
bread
,
was
so
chaunged
into
a
heauenly
,
that
it
was
now
to
the
faithful
man
not
terrene
or
earthly
bread
,
neither
in
that
vse
that
earthly
bread
remaineth
,
but
that
it
passeth
into
the
body
of
Christe
,
&
into
celestiall
nourishement
.
The
which
chaunge
might
be
called
conditionall
&
not
substantiall
.
And
because
it
is
a
thing
wonderfull
in
dede
,
they
sayd
truely
that
the
bread
and
wyne
after
a
wonderfull
manner
was
chaunged
into
the
body
and
bloud
of
Christe
.
For
who
would
not
marueile
that
the
terrene
bread
shoulde
be
taken
and
chaunged
into
suche
dignytie
,
that
it
maye
bee
called
the
body
of
Christe
?
Who
would
not
meruaile
that
the
grosse
element
of
water
,
should
be
chaunged
into
the
lauer
of
regeneration
?
and
that
it
is
geuen
in
washing
the
body
,
to
haue
the
purifying
of
the
soule
,
&
the
wyping
away
of
sinne
?
A.
And
this
is
that
consecration
of
the
which
we
spake
before
.
The
seconde
sort
that
striue
against
the
true
vse
of
the
Sacrament
.
C.
And
there
are
other
some
whiche
reiecte
the
figure
,
and
lyke
mad
men
,
receyue
the
same
by
and
by
againe
.
The
bread
accordinge
to
their
iudgement
is
truely
and
properly
called
the
body
.
Neither
do
they
lyke
of
transsubstantiation
,
because
it
is
altogether
voide
of
reason
.
But
when
they
are
asked
if
the
bread
and
wyne
he
Christe
,
they
aunswere
that
the
bread
is
therefore
called
his
body
,
because
it
is
receiued
vnder
the
breade
and
with
the
bread
in
the
Supper
.
But
truely
by
this
aunswere
we
maye
gather
that
the
name
of
body
is
improperly
transferred
to
the
bread
,
whereof
it
is
the
signe
.
And
it
is
marueile
,
seing
that
these
men
can
say
that
Christe
spake
thus
in
respect
of
the
Sacramentall
vnion
,
that
they
marke
not
what
they
say
.
For
what
is
the
sacramental
vnion
of
the
thing
&
of
the
signe
?
Is
it
not
so
called
because
the
lord
fulfilleth
that
which
he
promiseth
by
the
secrete
power
of
his
holy
spirit
?
Wherefore
these
maisters
of
learning
,
are
no
lesse
ridiculous
than
the
Papists
.
Hetherto
we
haue
expounded
the
wordes
of
the
Lorde
.
Now
let
vs
se
how
the
body
of
Christ
is
geuen
vnto
vs
.
Some
declare
that
it
is
geuen
vnto
vs
,
when
we
are
made
partakers
of
all
the
blessinges
,
which
Christ
hath
gotten
vnto
vs
as
in
his
body
,
when
by
faith
we
imbrace
Christ
crucified
&
raysed
from
death
for
vs
:
and
that
by
that
meanes
we
are
made
partakers
effectually
of
all
his
blessinges
.
Other
some
much
better
say
,
that
we
do
then
receiue
the
blessing
&
benefites
of
Christes
,
when
we
obtaine
Christe
him selfe
.
For
we
do
obtaine
him
not
onely
when
we
beleue
that
he
was
made
a
sacrifice
for
vs
,
but
also
when
he
dwelleth
in
vs
,
when
he
is
one
with
vs
,
when
we
are
his
members
,
&
of
his
fleshe
,
&
of
his
bones
,
when
we
growe
(
if
we
may
so
speake
)
into
life
&
substance
with
him
.
Furthermore
we
heare
what
the
woordes
may
signifie
,
for
Christe
doth
not
only
offer
vnto
vs
the
benefite
of
his
resurrection
,
Ephe.
5
but
his
very
body
,
in
the
whiche
he
suffered
&
rose
againe
.
Therfore
the
body
of
Christ
is
truly
geuen
vnto
vs
in
the
supper
,
that
it
may
be
the
foode
of
life
vnto
our
soules
:
that
is
to
saye
,
our
soules
are
fed
with
the
substaunce
of
Christes
body
,
that
we
may
truly
be
made
one
with
him
:
or
els
(
whiche
is
as
muche
in
effecte
)
the
quickening
force
out
of
the
flesh
of
Christ
,
is
powred
into
vs
by
the
spirite
,
although
it
be
farre
from
vs
,
&
not
mixed
with
vs
.
Therefore
a
voyde
or
vayne
signe
is
not
set
before
vs
,
but
they
are
truly
made
partakers
of
the
fleshe
&
bloud
of
the
Lord
,
whiche
by
faith
receiue
this
promise
.
For
the
Lorde
should
commaunde
his
disciples
to
eate
bread
in
vaine
,
affirming
it
to
be
his
body
,
except
the
effecte
were
added
to
the
figure
.
Neither
is
this
question
handled
among
vs
,
whether
Christe
doe
geue
vnto
vs
hym selfe
truely
or
figuratiuely
onely
.
For
although
we
beholde
there
nothinge
but
the
bread
,
yet
notwithstanding
he
doth
not
frustrate
or
mocke
vs
,
which
taketh
vpon
him
to
fede
our
soules
with
his
fleshe
.
The
true
eatynge
therefore
of
the
fleshe
of
Christ
,
is
not
set
forth
by
a
signe
onely
,
Three
things
to
be
obserued
in
the
Sacrament
of
Christes
supper
.
but
also
is
offered
in
very
dede
.
But
it
is
good
for
vs
here
to
obserue
thro●…
thinges
:
namely
,
that
the
spirituall
matter
be
not
ioyned
amisse
with
the
signe
:
Secondly
that
Christe
be
not
sought
in
earth
,
or
vnder
earthly
elementes
:
Thirdly
,
that
no
other
eati●●
be
inuen●…ed
or
imagined
,
than
that
which
,
by
the
secrete
power
of
Christe
inspireth
life
into
vs
,
because
we
doe
not
obtaine
him
but
by
faithe
only
.
First
of
all
as
we
sayde
,
let
there
remayne
a
difference
betwene
the
signe
,
&
the
thing
signified
,
except
we
will
peruerte
all
thinges
.
For
there
shall
remaine
no
profite
of
the
sacrament
,
except
it
leade
vs
from
the
beholding
the
earthly
element
,
to
the
heauenly
mistery
.
Whefore
,
whosoeuer
doth
not
discerne
the
bodye
of
Christe
from
the
bread
,
and
the
wyne
from
the
bloud
,
he
shal
neuer
vnderstand
what
the
supper
meaneth
,
or
wherefore
the
faithfull
doe
vse
these
outwarde
signes
.
Secondly
,
let
vs
followe
the
lawefull
manner
of
seking
Christe
,
that
is
,
let
not
our
myndes
reste
in
the
earthe
,
but
let
them
ascende
vpwarde
to
the
heauenly
glory
,
in
the
which
he
dwelleth
.
For
the
body
of
Christe
doth
not
put
on
an
incorruptible
life
,
that
it
might
laye
asyde
his
proper
nature
.
Whereupon
it
followeth
that
it
is
ended
:
But
nowe
he
is
ascendeth
aboue
the
heauens
,
least
any
grosse
imagination
should
tie
vs
to
the
earth
.
And
certainly
if
this
mistery
be
heauenvly
,
there
is
nothing
more
out
of
order
,
than
to
bring
downe
Christe
into
the
earth
whiche
doth
rather
call
vs
vp
vnto
him
.
If
a
man
aske
a
Papiste
whether
he
worship
the
bread
,
or
the
shewe
and
colour
of
bread
,
he
wyll
strongly
deny
that
he
doth
not
worship
the
bread
:
but
notwithstanding
when
they
go
about
to
worship
Christ
they
tourne
them selues
to
the
bread
:
thei
tourne
them selues
,
I
saye
,
vnto
it
,
not
with
the
eies
only
,
and
the
whole
body
,
but
with
the
cogitation
of
the
mynde
also
.
But
what
other
thinges
in
this
,
than
mere
Idolatry
?
For
truly
this
partaking
of
the
body
of
the
Lorde
,
whiche
is
offered
vnto
vs
in
the
supper
,
doth
require
neither
the
locall
presence
,
neither
the
comming
down
of
Christ
,
neither
his
infinite
being
in
euery
place
,
neither
any
such
thing
.
For
seing
the
supper
is
a
heauenvly
action
,
it
is
no
absurditie
to
say
the
Christ
abiding
in
heauen
is
receiued
of
vs
.
Because
in
that
he
geueth
him self
vnto
vs
it
is
done
by
the
secrete
power
of
the
holy
ghoste
:
the
which
power
cannot
only
gather
together
thinges
far
a
sonder
by
distance
of
places
,
but
also
brynge
them
into
one
.
The
bunde
therefore
of
this
coniunctions
is
the
spirite
of
the
Lorde
,
by
the
knitting
together
wherof
,
we
are
coupled
,
&
is
as
it
were
a
conducte
pype
,
by
the
which
,
whatsoeuer
Christe
hath
,
is
deriued
and
brought
vnto
vs
.
For
if
we
see
that
the
Sunne
shining
with
his
beames
vpon
the
earth
,
doth
strike
and
pearce
through
the
same
,
and
after
a
sorte
cōneieth
his
substance
vnto
it
,
to
bring
forth
to
nourishe
,
&
quicken
the
creatures
therof
,
why
should
the
shining
beames
of
the
spirit
of
Christe
be
inferior
,
to
conueye
the
communion
of
his
fleshe
and
bloud
into
vs
?
Wherefore
the
Scripture
speaking
of
our
participation
with
Christe
,
dothe
referre
the
whole
force
thereof
vnto
the
spirit
:
notwithstanding
let
this
place
of
S.
Paule
,
among
many
,
suffice
to
proue
that
Christe
dwelleth
no
otherwyse
in
vs
,
than
by
his
spirite
,
when
he
saith
:
But
ye
are
not
in
the
fleshe
,
but
in
the
spirite
:
if
so
be
that
the
spirit
of
God
dwell
in
you
.
●●m.
8.
By
the
which
notwithstanding
,
he
doth
not
take
awaye
that
communion
of
the
bodye
and
bloud
,
of
the
which
mencion
is
now
made
,
but
teacheth
that
it
commeth
by
the
spirit
only
,
that
we
possesse
and
haue
Christe
within
vs
.
To
the
ende
therefore
we
may
be
capeable
of
this
communion
,
we
must
lifte
vp
our
myndes
to
heauen
.
Here
therefore
he
helpeth
our
faithe
after
that
all
our
fleshly
sences
fayle
.
When
mencion
is
here
made
of
faythe
,
we
must
not
vnderstande
it
to
be
euery
opinion
grounded
vpon
the
inuencions
of
men
,
as
many
very
fondly
doe
.
What
then
?
Thou
seest
bread
,
but
nothing
els
:
but
thou
hearest
that
it
is
a
token
&
pledge
of
the
body
of
Christe
:
doubt
not
,
but
that
the
same
,
whiche
the
wordes
do
sounde
,
shal
be
fulfilled
of
the
Lorde
,
namely
that
the
body
whiche
thou
seest
not
,
shal
be
vnto
thee
,
spirituall
nourishement
.
Thirdly
,
as
we
said
before
,
we
must
note
the
kinde
of
eating
,
for
we
must
not
dreame
or
immagin
that
there
is
a
naturall
passing
made
,
of
his
substance
into
our
soules
:
but
his
fleshe
is
eaten
of
vs
,
when
we
receaue
life
of
him
.
For
we
muste
note
the
analogy
or
similitude
of
the
bread
with
the
fleshe
,
by
the
which
we
are
taught
that
our
soules
are
no
lesse
fed
with
the
very
fleshe
of
Christ
,
than
our
bodies
are
nourished
with
the
vigore
and
strength
of
bread
.
Therefore
the
fleshe
of
Christ
is
a
spirituall
foode
,
because
it
quickeneth
vs
.
And
it
doth
therefore
quicken
because
the
holy
ghoste
doth
power
the
lyfe
into
vs
,
whiche
resteth
in
the
same
.
And
although
it
be
one
thinge
to
eate
the
fleshe
of
Christe
,
and
an
other
thing
to
beleue
in
him
,
yet
notwithstanding
,
we
must
knowe
that
we
can
eate
Christe
no
otherwyse
than
by
fayth
:
because
the
very
eating
,
is
the
effecte
of
faythe
.
M.
This
semeth
incredible
,
that
we
should
be
fed
with
the
fleshe
of
Christe
,
which
is
so
farre
from
vs
.
But
let
vs
remember
that
the
woorke
of
the
holy
ghoste
is
secrete
and
wonderful
,
in
so
muche
that
the
capacitie
and
vnderstanding
of
man
is
not
able
to
measure
or
comprehende
the
same
:
and
in
the
meane
tyme
let
vs
put
away
al
grosse
immaginations
,
whiche
staye
vs
in
the
bread
.
Leaue
vnto
Christe
the
true
nature
of
his
fleshe
,
neither
extende
thou
his
body
by
false
imagination
through
heauen
and
earthe
,
as
though
it
were
infinite
:
racke
him
not
with
thy
fained
inuencions
,
neither
worship
thou
him
in
this
or
that
place
accordinge
to
thy
carnall
vnderstanding
:
suffer
his
glory
to
abyde
in
heauen
,
and
ascende
thou
thyther
,
that
thereby
he
may
participate
hym selfe
vnto
thee
.
These
fewe
wordes
will
satisfie
the
discrete
and
modest
:
as
for
the
curious
let
them
seke
els
where
to
fulfill
their
gredy
desier
.
S.
Luke
&
S.
Paule
adde
these
wordes
,
Whiche
is
geuen
for
you
.
Doe
this
in
remembraunce
of
me
.
C.
But
Mathewe
and
Marke
omitte
it
,
which
not
withstanding
was
not
superfluous
.
For
therfore
the
fleshe
of
Christe
is
nowe
bread
vnto
vs
,
because
in
it
,
saluation
was
once
gotten
for
vs
.
And
as
the
crucified
fleshe
of
Christe
doth
profite
no
man
,
but
suche
as
eate
the
same
by
faithe
:
euen
so
in
lyke
manner
,
the
eating
should
be
colde
&
of
no
waighte
,
but
only
in
respect
of
the
sacrifice
once
offered
.
Therefore
whosoeuer
desireth
to
haue
the
the
fleshe
of
Christ
nourishement
vnto
him
,
let
him
consider
the
same
offered
vppon
the
crosse
,
howe
that
it
was
the
price
of
our
reconciliation
payde
vnto
God
.
For
the
Supper
is
a
glasse
whiche
setteth
Christe
crucified
before
our
eyes
,
in
so
muche
that
no
man
can
receiue
the
supper
profitably
&
with
frute
but
he
which
imbraceth
Christe
crucified
.
But
the
saying
before
mencioned
,
Do
this
in
remembraunce
of
me
,
doth
pertayne
to
both
partes
that
is
to
say
,
to
the
bread
,
and
to
the
cup.
For
he
woulde
haue
the
whole
action
of
the
Supper
to
be
a
remembraunce
of
hym
,
to
helpe
our
infirmitie
.
Otherwyse
,
if
we
coulde
remember
sufficiently
the
death
of
Christe
,
sacramentes
were
to
no
purpose
,
for
they
are
helpes
of
our
infirmitie
.
But
what
remembrance
Christ
would
haue
celebrated
in
his
supper
,
wee
may
reade
in
the
foremencioned
S.
Paule
.
And
whereas
many
doe
gather
hereupon
that
Christe
is
therfore
absent
from
the
supper
,
because
it
is
onely
a
memory
of
one
that
is
absent
,
they
do
very
well
gather
&
rightly
.
For
Christe
is
not
sene
visibly
with
the
eyes
,
as
the
signe
is
,
whiche
in
figuring
him
stirreth
vp
our
remembraunce
to
thinke
vppon
him
.
But
although
he
be
absent
,
yet
in
power
he
is
present
:
and
will
be
to
the
ende
of
the
worlde
.
27
And
he
toke
the
cup
and
thanked
,
and
gaue
it
to
them
saying
:
Drinke
ye
all
of
this
.
And
he
toke
the
cup.
E.
The
Euangelist
Luke
addeth
(
&
so
doth
Paule
)
saying
,
&
when
he
had
supped
:
because
he
gaue
the
cup
twyse
,
firste
according
to
the
auncient
custome
:
and
supper
being
ended
,
he
is
nowe
sayd
to
geue
it
againe
,
that
wee
might
knowe
the
matters
to
bee
dyuers
.
Drinke
ye
all
of
this
.
C.
Because
it
was
the
purpose
of
Christ
to
direct
our
whole
faith
to
him selfe
,
least
we
should
seke
any
thinge
without
him
,
he
testified
that
our
lyfe
was
included
in
him
,
by
two
signes
.
This
body
,
standeth
in
nede
of
meate
and
drinke
to
susteine
it
and
kepe
it
aliue
.
Therefore
Christ
seking
to
teache
vs
that
he
only
is
sufficient
for
vs
,
to
geue
vnto
vs
all
thinges
necessary
for
health
,
geueth
or
attributeth
the
course
of
meate
and
drinke
to
him self
.
By
the
which
his
wonderfull
sufferaunce
appeareth
because
he
seking
to
helpe
our
faythe
,
doth
in
this
wyse
frame
hym selfe
to
the
rudenes
of
our
fleshe
.
Whereby
it
appeareth
the
more
,
howe
detestable
the
wycked
bouldenes
of
the
Pope
is
,
by
the
whiche
he
is
not
afraide
to
breake
this
holy
knot
.
We
heare
that
the
sonne
of
God
wytnessed
and
declared
by
twoo
signes
at
once
,
the
fulnes
of
lyfe
whiche
he
geueth
to
those
that
are
his
.
By
what
righte
is
it
lawefull
for
a
mortall
man
to
pull
a
sonder
those
thynges
,
whiche
God
hath
ioyned
together
?
We
must
alwayes
remember
this
,
that
Christe
doth
first
commaunde
vs
what
wee
shall
do
,
and
then
addeth
a
promyse
:
if
wee
fulfill
not
his
commaundement
we
loke
for
the
promise
in
vayne
.
For
he
beginneth
with
a
commaundement
:
and
commaundeth
all
of
them
to
drinke
of
this
cup.
Therfore
,
if
the
enemies
of
the
Gospell
do
boaste
that
thei
haue
the
bloud
of
Christe
without
the
communion
,
let
vs
assure
our selues
that
it
is
moste
false
:
For
the
promise
is
awaye
,
where
the
commaundement
is
not
kept
.
Why
Christ
doth
rather
here
,
than
in
that
which
went
before
,
adde
this
generall
word
(
All
)
this
semeth
to
be
the
reason
,
namely
that
he
might
preuent
the
deuelishe
inuention
,
which
afterward
crept
into
the
church
:
the
which
because
he
foresawe
,
he
thought
good
openly
to
condemne
.
As
concerning
the
bread
,
we
reade
that
he
willed
them
simpely
,
to
take
:
but
why
doth
he
expressely
commaunde
all
to
drinke
,
and
why
doth
Marke
saye
playnly
that
all
dranke
,
but
onely
because
the
faithful
should
learne
to
beware
of
new
inuencion
?
And
yet
for
all
this
seuere
prohibition
,
the
Pope
was
not
one
whit
afrayd
,
but
durste
take
vppon
hym
to
chaunge
and
violate
the
lawe
whiche
the
Lorde
so
firmely
made
.
For
he
kept
al
the
people
from
the
vse
of
the
cuppe
:
and
to
excuse
hym selfe
,
he
saith
that
one
kinde
is
sufficient
,
because
the
bloud
is
included
in
the
fleshe
.
As
though
truely
the
whole
Sacrament
might
not
be
abbolished
by
that
pretence
,
because
Christ
can
(
if
it
pleased
him
)
make
vs
partakers
of
him selfe
,
as
well
without
either
of
bothe
signes
.
Furthermore
,
the
Papistes
say
that
it
was
daungerous
least
the
bloud
shoulde
be
shed
.
For
they
thought
that
it
was
wyne
no
more
,
but
pure
and
true
bloud
:
and
they
woulde
be
wyser
than
the
sonne
of
God
,
to
auoyde
that
daunger
,
whereof
he
tooke
no
hede
.
But
their
impietie
is
nothing
at
all
furthered
,
by
these
chyldishe
cauils
:
because
there
is
nothing
more
absurde
,
than
to
depriue
the
faythfull
wyllingly
of
those
helpes
whiche
the
Lorde
hath
geuen
vnto
them
:
and
therefore
nothing
is
lesse
tollerable
than
this
wicked
tearing
of
the
mistery
.
Seing
therefore
one
error
bringeth
forthe
an
other
,
the
institution
of
Christe
,
whiche
is
the
wysdome
of
his
father
,
must
be
kepte
sounde
and
perfect
,
and
he
only
ought
to
be
preferred
before
all
men
:
and
forsaking
all
other
,
we
ought
to
cleaue
to
his
authoritie
.
28
For
this
is
my
bloud
(
whiche
is
of
the
newe
Testament
)
that
is
shed
for
many
for
the
remission
of
sinnes
.
For
this
is
my
bloud
Saint
Luke
describeth
these
wordes
thus
:
This
cup
is
the
newe
Testament
in
my
bloude
.
And
S.
Paule
hath
the
like
wordes
.
No
man
truly
,
neede
to
doubt
but
that
Luke
and
Paule
,
keping
the
same
sence
and
meaninge
,
altered
the
wordes
which
Mathewe
and
Marke
haue
sayinge
:
This
is
my
bloude
of
the
newe
Testament
.
●●
things
●…t
forth
●…
Cup.
In
eyther
forme
of
words
this
is
most
euident
that
the
Lorde
by
this
Cup
doth
offer
and
set
forth
two
thinges
,
namely
,
his
bloud
,
and
the
newe
Testament
.
For
the
newe
Testament
is
the
fruite
of
Christes
bloude
,
whiche
was
shed
on
the
Crosse
and
abydeth
in
vs
,
and
for
that
cause
the
ende
&
summe
in
this
misticall
exhibition
.
Herevppon
S.
Luke
and
the
Apostle
Paule
,
expressed
that
in
the
former
place
:
but
because
wee
haue
a
couenaunte
and
league
by
the
bloud
of
Christ
,
they
added
sayinge
:
In
my
bloude
.
The
sence
and
meaninge
therefore
of
the
wordes
of
the
Lorde
is
(
as
Luke
and
Paule
expressed
them
,
)
Take
and
vnderstande
by
this
Cuppe
,
the
newe
couenaunt
of
grace
,
beinge
confirmed
vnto
you
by
this
my
bloude
,
which
take
ye
also
here
of
mee
,
and
drincke
.
Although
this
exhibition
of
the
bloud
of
Christ
to
be
dronke
,
be
not
so
plainlye
expressed
in
the
wordes
of
the
Lorde
,
by
Luke
and
Paule
:
yet
notwithstanding
it
is
most
euidently
gathered
by
the
woordes
of
Mathewe
and
Marke
,
which
say
:
Take
ye
,
and
drinke
ye
all
of
this
.
And
he
saide
vnto
them
,
this
is
my
bloude
of
the
newe
Testamente
.
Which
wordes
,
what
do
they
signifye
els
,
than
this
,
Take
ye
with
this
Cuppe
,
and
drincke
my
bloud
by
the
which
my
newe
couenant
is
confirmed
and
geuen
vnto
you
.
C.
For
this
couenaunt
is
sealed
by
nothinge
els
than
by
the
spirituall
drinking
of
the
bloud
of
Christ
,
that
it
maye
be
strong
and
of
efficacy
.
But
hereby
we
may
gather
,
how
folishly
the
Papistes
and
suche
others
,
are
superstitious
,
whiche
byte
and
choppe
the
wordes
.
For
although
they
make
a
noyse
and
talke
,
yet
for
all
that
this
exposition
of
the
holy
ghost
cannot
be
reiected
,
that
the
Cuppe
,
is
called
bloud
because
it
is
the
Testament
in
bloude
.
And
trulye
,
the
like
consideration
is
to
be
had
of
the
bread
:
whervppon
it
followeth
that
it
is
called
the
body
,
because
it
is
a
Testamente
in
the
bodye
.
There
is
now
no
cause
,
whye
they
shoulde
contende
and
saye
that
wee
muste
beleeue
the
simple
wordes
of
Christ
,
and
that
we
muste
shut
our
eares
to
al
other
forreine
interpretacions
.
It
is
Christ
himselfe
whiche
speaketh
,
whom
they
wil
not
deny
to
be
a
meete
interpreter
of
his
owne
woordes
.
But
truly
,
hee
manifestly
declareth
that
hee
called
the
bread
his
body
vppon
no
other
consideration
,
but
because
,
hee
made
his
euerlastinge
couenaunt
with
vs
,
that
the
sacrifyce
beinge
offered
wee
mighte
eate
and
drincke
spiritually
.
Of
the
newe
Testament
B.
The
Epistle
to
the
Hebrewes
,
intreatinge
of
the
newe
Testamente
,
alludeth
to
the
order
of
Testamentes
,
which
are
made
onely
for
the
disposinge
of
the
inheritance
:
and
are
then
at
the
last
confirmed
,
and
in
full
strengthe
,
when
the
testators
or
will
makers
are
desceased
.
In
like
maner
,
Christ
being
dead
,
the
Heauenly
graces
are
exhibited
and
geuen
to
vs
,
euen
as
oute
of
a
Testamente
or
will
.
The
Greeke
interpreters
of
the
Byble
haue
translated
the
Greeke
word
Dhiatheken
to
signify
a
Testament
,
the
whiche
word
our
Euangelist
Mathewe
vseth
also
.
Howbeit
S.
Hierom
hath
translated
it
to
signifye
a
league
or
couenant
.
Of
the
which
woord
when
the
Scripture
maketh
mencion
,
namely
that
God
entered
into
a
league
(
whether
it
were
by
the
olde
or
newe
)
with
his
people
,
it
meaneth
that
couenaunte
and
promise
,
by
the
whiche
God
promised
that
hee
would
be
the
God
of
his
people
,
and
by
the
which
his
people
promised
likewise
that
thei
would
take
him
for
their
God
,
for
their
father
,
and
sauiour
,
and
that
they
woulde
geue
themselues
wholly
to
the
wil
of
God.
The
old
Testament
.
Gen.
17.
Exodus
.
19.
and
24.
Iosue
24.
The
oulde
leage
and
Testamente
therefore
is
that
by
the
which
God
chose
Abraham
and
his
seede
.
After
that
hee
did
renue
with
all
the
people
by
Moyses
in
the
mounte
Sion
.
This
was
also
confirmed
agayne
in
Iosue
,
as
we
may
reade
in
the
fower
and
twentye
Chapter
of
his
Booke
.
The
newe
Testament
.
Esay
54
55.
59
and
61.
Ieremy
31.
The
newe
leage
and
Testamente
is
that
,
by
the
which
God
chose
all
Nations
to
be
his
people
,
by
the
Gospell
:
of
the
which
Testament
the
Prophetes
foreshewed
many
thinges
:
as
Esay
,
Ieremye
,
and
others
.
This
Testamente
is
described
by
remission
of
sinnes
,
and
in
destributinge
the
amplenes
of
the
spirite
to
all
the
electe
,
that
they
maye
knowe
the
Lorde
from
the
smallest
to
the
greatest
hauinge
the
lawe
written
in
their
hartes
.
The
holye
fathers
of
olde
time
also
were
partakers
of
this
leage
and
Testament
,
but
not
so
clerely
&
in
such
mightynes
of
spirite
,
as
now
that
Christ
is
exalted
.
For
truly
there
is
but
one
mediator
of
God
and
man
:
neither
was
there
any
man
which
was
able
to
please
God
at
anye
tyme
,
but
the
same
had
his
sinnes
remitted
,
and
the
lawe
of
God
by
some
meanes
written
in
his
hart
The
bloud
of
Christ
is
one
price
of
redemption
to
all
the
saints
.
But
as
the
more
full
and
perfect
reuelation
of
the
old
Testament
,
Exodus
.
24
was
confirmed
by
the
same
bloude
of
Christ
,
but
vnder
the
type
notwithstandinge
of
the
bloude
of
a
yonge
bullocke
:
euen
so
the
new
was
sealed
by
no
other
bloude
,
then
by
the
preciouse
harte
bloud
of
Christ
himselfe
.
For
immediatlye
after
the
death
&
resurrection
of
the
Lord
,
the
Gospell
began
to
be
preached
to
all
creatures
,
and
a
new
people
to
be
gathered
.
Herevppon
the
Lord
sayth
that
he
geeueth
his
bloud
of
the
newe
Testament
,
(
that
is
,
by
the
which
this
new
Testament
was
sealed
)
and
the
Testamente
it selfe
confirmed
with
this
bloude
.
For
this
cause
truly
wee
acknowledge
and
worship
God
the
father
,
and
are
partakers
in
deede
of
the
true
spirite
,
and
of
the
grace
of
the
new
Testament
,
because
Christ
liueth
in
vs
,
Ephe.
5.
and
because
we
are
flesh
of
his
flesh
.
C.
But
two
things
are
here
worthy
to
be
noted
.
Faith
is
holpen
by
sacramentes
.
For
wee
gather
by
this
worde
Testamente
,
or
leage
,
that
there
is
a
promise
included
in
the
holy
Supper
.
By
that
which
their
error
is
confuted
,
which
deny
that
fayth
is
holpen
,
cherished
,
stayed
vp
,
and
increased
by
Sacramentes
.
For
betwene
the
Testament
of
God
,
and
the
faith
of
men
,
there
is
alwayes
mutuall
relation
.
Whervppon
it
followeth
that
they
are
not
onely
amonge
men
externall
signes
of
profession
,
but
also
inwarde
helpes
of
fayth
.
Furthermore
,
by
this
word
(
Newe
)
Christ
went
about
to
teache
,
that
old
figures
haue
nowe
an
ende
,
that
they
might
geeue
place
to
the
firme
and
eternall
couenant
.
There
is
therefore
here
a
crosse
opposition
or
comparison
betweene
this
mystery
and
the
shadowes
of
the
Lawe
,
whereby
it
appeareth
how
much
our
condition
is
better
than
the
fathers
,
which
after
the
sacrifyce
finished
on
the
Crosse
do
enioye
the
sounde
and
perfect
truth
.
That
is
shed
for
manye
.
Luke
declareth
that
he
said
also
,
For
you
.
Christ
doth
here
depaint
and
set
forth
himselfe
as
thoughe
hee
were
hanginge
on
the
Crosse
,
and
imbrewed
with
bloude
.
For
hee
sayth
which
is
shed
,
and
not
,
which
was
shed
.
And
when
he
sayth
,
For
you
,
in
Luke
,
hee
declareth
his
owne
innocencye
,
which
was
not
subiecte
to
deathe
,
for
so
muche
as
the
Prince
of
this
world
(
which
had
rule
ouer
death
)
had
nothing
in
him
,
because
he
was
free
from
sinne
,
Hebrew●…
Iohn
.
14
wherevppon
it
was
not
needefull
that
hee
should
offer
for
his
owne
sinnes
first
,
accordinge
to
the
maner
of
the
hye
priestes
:
because
he
is
holy
,
vndefiled
,
&
voyde
of
all
sinne
.
Hee
teacheth
also
howe
great
his
loue
is
toward
vs
,
Heb.
7
that
when
hee
ought
nothinge
vnto
death
,
he
would
suffer
the
same
for
vs
.
Greater
loue
hath
no
man
than
this
,
Iohn
,
●…
that
a
man
bestow
his
life
for
his
frends
.
But
whereas
this
our
Euangelist
Mathewe
sayth
,
that
Christe
sayde
:
(
For
manye
)
some
man
might
marueile
,
seinge
the
Apostle
sayth
:
Christe
dyed
for
all
,
that
they
which
liue
,
shoulde
not
henceforth
liue
vnto
themselues
.
2.
Cor
,
●…
1.
Iohn
●…
And
seinge
it
is
saide
in
another
place
that
Christ
is
the
propitiation
for
the
sinnes
of
the
whole
worlde
.
The
aunswere
to
this
doubt
is
.
That
our
sauiour
Christe
vnder
the
name
of
manye
,
doth
meane
not
onely
a
part
of
the
world
,
but
all
mankinde
also
.
Auns●…
For
hee
opposeth
or
setteth
many
against
one
:
as
if
he
shoulde
saye
that
hee
is
the
redeemer
not
of
one
man
onelye
,
but
that
hee
suffereth
deathe
to
deliuer
many
from
the
gilt
of
sinne
,
and
cursse
.
Euen
so
in
the
fifte
to
the
Romaynes
,
Rom.
5
S.
Paule
taketh
manye
for
all
men
,
by
a
comparison
betwene
one
and
many
.
Neither
is
there
any
doubt
,
but
that
Christe
speakinge
here
to
a
few
,
ment
to
make
the
doctrine
common
to
more
.
Notwithstandinge
wee
must
also
note
that
in
Luke
,
he
speakinge
to
his
Disciples
by
name
,
exhorteth
all
the
faithfull
,
to
apply
the
effusion
of
his
bloud
to
their
vse
.
Thereforefore
,
when
we
come
to
the
holye
Table
,
let
not
onelye
this
generall
cogitacion
come
into
our
minde
,
that
the
worlde
is
redemed
by
the
bloude
of
Christ
,
but
also
let
euerye
man
thincke
with
himselfe
that
Christ
hath
satisfyed
for
his
sinnes
:
M.
For
the
death
of
Christ
is
a
vniuersall
redemption
:
for
that
cause
he
is
called
the
sauioure
of
the
world
:
and
the
preachinge
of
the
Gospell
was
sent
into
the
whole
world
,
that
all
men
might
be
called
to
the
fayth
of
Christ
.
But
because
the
elect
onely
do
receiue
this
grace
,
he
is
specially
said
to
be
the
sauioure
of
the
electe
and
faithfull
:
who
,
in
comparison
of
the
reprobate
are
fewe
,
&
yet
in
them selues
are
many
.
For
the
remission
of
sinnes
C.
That
whereof
Mathewe
and
Marke
made
no
mencion
in
the
signe
of
bread
,
they
nowe
expresse
in
the
Cuppe
:
namelye
,
that
his
bloud
shoulde
be
shed
for
the
remission
of
sinnes
.
But
this
note
ought
to
be
referred
to
both
partes
.
Therefore
to
the
ende
wee
may
eate
the
fleshe
of
Christ
aright
wee
must
behould
his
offeringe
,
because
it
was
necessar
that
hee
shoulde
be
geuen
once
for
oure
saluation
,
that
hee
might
be
daily
geuen
to
vs
.
Let
vs
know
then
that
by
these
woordes
we
are
directed
to
the
sacrifyce
of
Christ
his
death
,
without
the
rememberaunce
whereof
,
the
Supper
shall
neuer
be
rightly
celebyated
:
Neither
trulye
can
the
mindes
of
the
faithfull
be
otherwise
filled
,
but
by
this
that
they
know
God
to
be
fauourable
to
them
.
M.
But
this
is
diligently
to
be
noted
,
that
hee
sayd
in
the
plurall
nomber
,
(
Of
sinnes
)
not
,
of
one
sinne
,
againste
the
opinion
of
those
which
wickedly
say
that
the
death
of
Christ
hath
made
satisfaction
for
Originall
sinne
,
but
not
for
actuall
sinne
:
●●●●iction
all
sinnes
●…
by
●…st
.
and
for
those
sinnes
also
which
were
committed
before
Baptisme
,
and
not
after
:
for
the
which
they
appoint
a
proper
satisfaction
.
Against
whom
S.
Iohn
also
writeth
thus
:
My
little
children
these
thinges
writ
I
vnto
you
that
ye
sinne
not
:
but
if
any
man
sinne
wee
haue
an
aduocate
with
the
father
,
●●hn
2.
Iesus
Christ
the
righteous
,
&
hee
is
the
propitiacion
for
our
sinnes
,
Hee
writ
no
doubt
to
the
Christians
which
were
already
baptized
,
and
therfore
hee
teacheth
also
that
the
sinnes
of
those
that
are
baptised
are
forgeuen
by
the
propitiation
of
Iesus
Christe
.
To
these
woordes
of
Christe
S.
Paule
addeth
this
:
Do
this
so
often
as
yee
shall
drincke
it
in
the
remembraunce
of
mee
.
And
then
,
what
that
remembraunce
is
,
hee
declareth
in
the
words
followinge
:
For
so
often
as
yee
shall
eate
this
breade
,
&
drincke
this
Cuppe
,
ye
shall
shew
forth
the
Lordes
death
till
his
comminge
.
Therfore
the
Supper
is
●…
certaine
memoriall
,
which
ought
continuallye
to
abyde
in
the
Churche
,
euen
till
the
last
comming
of
Christe
,
beinge
instituted
to
this
ende
,
that
Christ
mighte
admonishe
vs
of
the
benefite
of
his
deathe
,
and
that
wee
might
acknowledge
the
same
before
men
:
wherevppon
it
is
also
called
Eucharistia
,
that
is
a
thanckes
geuinge
.
29.
But
I
say
vnto
you
:
I
will
not
drincke
henceforthe
of
this
fruite
of
the
vine
tree
,
vntil
that
day
,
when
I
shall
drinke
it
newe
with
you
in
my
fathers
kingedome
.
But
I
saye
vnto
you
C.
By
this
sentence
the
Dysciples
were
admonished
,
as
well
of
the
death
of
their
master
which
was
at
hand
,
as
of
the
newe
and
Heauenlye
life
.
For
the
more
neere
that
the
houre
of
his
death
approched
,
the
more
they
were
to
be
confirmed
,
least
they
should
altogether
quaile
.
Hee
sheeweth
also
that
his
Disciples
shall
in
a
short
time
,
haue
the
truth
of
this
signe
.
As
if
he
should
say
:
I
do
not
apoint
a
signe
the
truth
of
the
which
is
farre
of
,
no
,
it
is
at
hand
.
Hee
commendeth
vnto
them
his
supper
for
this
consideration
,
because
they
shold
not
alwayes
haue
him
present
with
them
.
While
hee
was
presente
they
were
confirmed
by
his
Sermones
:
and
now
that
he
must
be
absent
they
had
neede
of
another
confirmation
.
Great
therfore
is
the
force
of
the
supper
,
which
supplyeth
the
presence
of
Christ
,
and
setteth
him
before
vs
.
But
because
it
was
sorrowfull
tydinges
when
hee
affirmed
,
that
he
must
now
go
out
of
the
world
,
there
is
by
and
by
added
a
consolation
,
that
there
is
no
cause
why
they
shoulde
abhorre
death
after
which
there
shall
followe
a
better
life
:
as
if
hee
had
sayd
▪
Now
truly
do
I
make
hast
vnto
death
,
but
to
this
ende
that
I
may
thereby
passe
to
blessed
immortality
:
not
to
liue
alone
in
the
kingdome
of
God
by
my selfe
,
but
that
I
may
haue
you
partakers
of
the
same
life
.
So
we
see
that
hee
lifteth
vs
hys
Dysciples
to
the
hope
of
the
resurrection
,
after
hee
had
ledde
them
by
the
hande
,
as
it
were
,
to
the
Crosse
.
And
as
it
was
meete
that
they
should
be
directed
to
the
death
of
Christ
,
that
by
that
ladder
they
might
assende
into
Heauen
:
euen
so
now
Christ
hauinge
tasted
of
death
,
and
beinge
receiued
vp
into
Heauen
,
it
is
meete
that
wee
be
broughte
from
the
behouldinge
of
the
Crosse
to
the
lifting
vp
of
our
mindes
to
Heauen
,
that
death
and
the
repayringe
of
life
may
agree
together
.
And
that
they
shal
be
partakers
of
the
same
glory
with
him
,
it
may
euidentlye
appeare
by
his
wordes
,
When
I
shall
drincke
it
newe
with
you
in
my
fathers
kingdome
.
Bu.
As
if
hee
should
say
:
I
beinge
now
made
immortall
,
and
translated
into
the
glory
of
my
father
,
or
els
:
I
beinge
now
in
Heauenly
glorye
,
&
in
eternall
ioye
.
For
Luke
hath
almost
the
like
wordes
,
when
he
sayth
:
And
I
appoint
vnto
you
a
kingdome
,
as
my
father
hath
appointed
vnto
mee
:
that
yee
may
eate
&
drincke
at
my
table
in
the
kingdome
.
C.
But
whereas
some
do
obiecte
that
meate
and
drincke
doth
not
appertaine
to
the
kingdome
of
God
,
it
is
a
friuolous
and
vaine
obiection
,
because
Christe
meaneth
nothinge
els
,
but
that
his
Dysciples
should
shortly
want
his
presence
,
insomuche
that
after
this
hee
shoulde
eate
with
them
no
more
,
till
that
they
enioyed
the
Heauenly
kingdome
together
.
Againe
,
the
eatinge
and
drinkinge
mencioned
in
Luke
,
is
spoken
of
our
sauiour
Christ
allegorically
.
To
be
shorte
,
Christe
here
commendeth
vnto
vs
the
frute
and
effect
of
the
redemption
which
he
got
by
his
death
.
Whereas
some
thincke
that
this
was
fulfilled
so
often
as
the
Lord
did
eate
with
his
Dysciples
,
it
is
contrary
to
his
minde
,
and
nothinge
so
.
For
seinge
hee
was
the
mydle
state
,
betweene
the
course
of
mortall
life
,
&
the
goale
or
ende
of
Heauenly
life
,
the
kingdome
of
God
was
not
then
as
yet
reuealed
:
and
therefore
hee
sayd
vnto
Mary
:
Iohn
.
20.
Toutch
mee
not
,
for
I
am
not
yet
assended
to
my
father
.
Moreouer
the
Dysciples
were
not
as
yet
entered
into
the
kingdome
of
God
,
that
they
might
drincke
new
wyne
with
Christ
,
and
be
partakers
of
the
same
glorye
.
But
whereas
wee
reade
that
Christ
drancke
after
his
resurrection
,
(
when
as
notwithstandinge
he
had
denyed
to
do
it
,
till
such
tyme
as
hee
had
gathered
his
Dysciples
into
the
kingdome
of
Heauen
)
that
shewe
of
repugnancye
may
easlye
be
put
awaye
.
For
hee
speaketh
not
precisely
of
meate
and
drincke
,
but
of
the
custome
of
this
present
life
.
And
wee
knowe
that
Christe
did
not
therefore
drincke
,
eyther
because
hee
was
a
thrist
,
or
because
hee
woulde
retaine
his
Dysciples
in
his
meate
and
drincke
:
but
onely
that
his
resurrection
beinge
thereby
approued
of
the
which
they
were
as
yet
doubtfull
,
he
might
lift
vp
their
mindes
to
Heauen
.
Let
vs
therfore
contente
our selues
with
this
true
and
proper
meaning
of
the
place
,
that
the
Lord
promiseth
to
his
Dysciples
the
fellowship
of
the
blessed
and
immortall
life
with
him
,
seing
they
had
the
fellowship
of
his
mortall
humanity
in
earth
.
30.
And
when
they
had
saide
grace
,
they
went
out
vnto
mount
Oliuet
.
And
when
they
had
saide
grace
,
C.
The
first
three
Euangelistes
omit
those
deuine
Sermones
,
which
S.
Iohn
sayth
the
Lord
made
as
wel
in
the
house
,
as
by
the
way
that
they
wente
.
For
their
purpose
was
to
comprehende
and
set
forthe
the
Historye
of
thinges
done
,
more
than
doctrine
.
This
onely
they
toutche
that
hee
wente
of
his
owne
accorde
to
the
place
whether
Iudas
was
determined
to
come
:
to
the
ende
wee
mighte
knowe
that
he
so
disposed
the
seasons
of
that
●●●e
,
that
voluntarily
hee
might
meete
with
his
betrayer
.
E.
The
lattine
translation
hath
,
And
when
they
had
songe
a
Hymne
,
or
Psalme
.
Wherevppon
Paul●…s
burgensis
affyrmeth
that
it
was
an
auncient
tradition
and
custome
amonge
the
Iewes
,
when
they
had
eaten
the
Paschall
lambe
to
begin
this
Psalme
,
Prayse
the
Lorde
ye
seruauntes
,
Psalm●…
And
to
singe
foorthe
till
they
came
to
this
Psalme
:
Blessed
are
all
those
that
be
vndefyled
in
the
waye
,
and
walke
in
the
Lorde
:
Psalme
And
he
thinketh
this
to
be
the
Hymne
which
Christ
songe
with
his
Dysciples
.
Hereby
trulye
it
appeareth
that
they
were
wont
of
common
custome
,
to
singe
a
Hymne
,
so
often
as
thei
celebrated
Paseouer
:
Notwithstanding
it
is
vncertaine
with
what
words
they
praysed
God
here
,
and
whether
they
songe
this
prayse
or
spake
it
simplely
.
The
Greke
word
in
this
place
signifyeth
that
they
gaue
the
praise
due
vnto
God
,
but
it
dothe
not
therevppon
followe
that
they
did
singe
it
.
It
cannot
be
affyrmed
whether
Christ
vsed
those
wordes
which
the
Iewes
did
,
in
the
feaste
of
Paseouer
.
It
is
credible
,
that
hee
spake
to
his
Dysciples
at
this
speciall
feast
of
Easter
,
by
some
newe
Hymne
,
(
whiche
shoulde
not
so
muche
put
them
in
minde
of
their
deliuerance
out
of
Egipt
,
as
it
should
celebrate
and
commende
the
mystery
of
the
kingdome
of
God
,
which
was
then
in
hand
)
that
they
mighte
geeue
the
more
dilligente
heede
to
accepte
his
woordes
.
All
the
wordes
and
deedes
of
Christ
in
this
day
of
Pasouer
,
do
expresse
and
declare
a
singuler
affection
.
What
matter
is
it
if
wee
beleeue
that
this
grace
or
Hymne
was
agreeable
to
the
matter
which
was
then
in
hande
?
They
went
out
vnto
mounte
Oliuet
M.
It
seemeth
to
some
,
that
,
grace
beinge
sayde
,
the
Lorde
roose
from
supper
and
wasshed
hys
Dysciples
feete
,
and
that
afterward
he
had
that
longe
talke
,
wherof
S.
Iohn
maketh
mencion
,
partly
in
the
house
,
and
partly
in
their
iorney
to
the
mounte
of
Oliues
.
Other
some
thincke
,
that
,
the
supper
beinge
prepared
,
hee
wasshed
his
Dysciples
feete
,
&
that
afterward
hee
did
eate
Passeouer
:
and
then
,
that
he
instituted
the
misticall
supper
:
and
last
of
all
that
grace
being
sayd
he
went
out
,
&
taught
his
Dysciples
those
thinges
,
whereof
S.
Iohn
writeth
,
from
his
.15
.
Chapter
,
vnto
the
18.
Chapter
:
in
the
which
hee
sayth
thus
:
●●n
.
18.
When
Iesus
had
spoken
these
wordes
he
went
foorth
with
his
Dysciples
ouer
the
broke
Cedron
,
to
mounte
Oliuet
as
he
was
wont
,
●…e
22.
as
sayth
Luke
.
B.
This
was
not
the
first
time
that
the
Lord
went
out
to
mount
Oliuet
,
but
(
as
it
was
sayde
euen
now
out
of
Luke
)
he
went
often
thither
.
For
(
as
the
same
Luke
also
sayth
)
in
those
dayes
hee
was
wont
from
the
time
that
hee
entered
so
king
like
into
Hierusalem
,
to
teache
in
the
daye
time
in
the
Temple
,
&
in
the
night
time
to
abyde
in
the
mounte
of
Oliues
.
●●ke
.
21.
And
herevppon
Iudas
toke
occasion
and
oportunitye
to
betray
him
without
tumult
,
the
whiche
oportunitye
the
Lorde
(
knowinge
whereabout
he
went
)
willingly
gaue
him
:
wheras
oftentimes
before
hee
fled
awaye
,
because
his
hower
was
not
yet
come
.
Seinge
then
he
wente
forth
at
this
time
to
that
accustomed
place
whiche
was
knowen
to
Iudas
the
trayter
,
it
is
a
manifest
token
that
he
suffered
not
his
passion
against
his
will
.
31.
Then
saide
Iesus
vnto
them
:
all
yee
shal
be
offended
because
of
mee
this
nighte
.
For
it
is
written
:
I
will
smite
the
shepehearde
,
and
the
shepe
of
the
flocke
shal
be
scattered
abroade
.
All
ye
shal
be
offended
C.
That
which
Mathewe
and
Marke
extende
to
all
the
Dysciples
in
generall
,
Luke
sayth
it
was
spoken
to
Peter
onely
.
For
although
hee
spake
to
all
,
yet
notwithstandinge
it
maye
be
that
Christe
spake
vnto
them
in
the
person
of
one
,
whiche
was
to
be
admonished
before
all
other
,
and
had
neede
of
singuler
consolation
,
least
after
the
denyinge
of
Christe
,
desperation
should
vtterly
ouerthrow
him
.
M.
But
there
were
two
causes
whye
Christe
forewarned
his
Dysciples
:
for
first
they
might
be
more
ware
,
if
they
had
any
minde
at
all
:
Secondlye
it
serued
to
humble
them
when
they
should
see
their
fall
notwithstandinge
that
they
were
forewarned
.
To
be
offended
in
this
place
,
signifyeth
as
muche
as
to
be
troubled
.
As
the
ship
is
driuen
oute
of
her
course
into
another
way
through
a
tempest
:
euen
so
Sathan
deuiseth
all
meanes
possible
to
trouble
vs
in
our
race
,
that
hee
maye
draw
vs
into
a
contrary
way
:
Because
of
mee
sayth
hee
,
or
for
my
sake
,
that
is
,
I
will
be
vnto
you
an
occasion
of
trouble
.
For
when
hee
was
taken
all
fled
awaye
:
therefore
the
person
of
Christe
was
vnto
them
the
stomblinge
blocke
of
offence
.
For
it
is
written
B.
Hereby
wee
are
admonished
that
all
things
are
dispenced
and
ordered
accordinge
to
the
will
of
God
,
and
that
the
death
of
Christ
was
of
such
estimation
with
the
father
,
that
all
things
almost
which
hee
suffered
,
were
foreshewed
of
him
by
the
Prophetes
.
I
will
smite
the
Shepeherde
C.
By
this
prophesye
hee
exhorteth
them
to
ouercome
offence
,
Streyinge
sheepe
are
not
reiected
of
the
Lord.
and
to
put
away
trouble
of
minde
:
because
God
will
not
let
to
acknowledge
those
for
his
sheepe
,
whiche
are
compelled
to
scatter
and
straye
from
place
to
place
for
a
time
.
For
after
the
Prophete
had
spoken
of
the
restoringe
of
the
Church
,
leaste
that
the
extreame
myseries
whiche
were
now
at
hand
,
should
ouerwhelme
the
mindes
of
the
godly
throughe
dispayre
,
hee
pronounceth
that
,
gouernment
beinge
confounded
and
ouerthrowne
,
there
shal
be
a
sorrowfull
and
myserable
dispertion
,
but
yet
for
all
this
,
that
the
grace
of
God
shall
ouercome
.
B.
These
are
the
wordes
of
the
Prophete
:
Aryse
O
thou
sworde
,
vpon
my
Shepehearde
,
Zacha
13.
and
vppon
the
Prince
of
my
people
,
sayth
the
Lorde
of
hostes
.
Smyte
the
sheepeherde
,
and
the
sheepe
shal
be
scattered
abroade
.
C.
But
although
all
interpreters
for
the
most
parte
do
restrayne
this
place
of
the
Prophete
to
the
person
of
Christ
onely
,
yet
notwithstandinge
it
maye
be
more
largely
extended
:
as
if
it
had
beene
sayde
,
that
there
shal
be
no
more
gouernemente
,
with
the
which
the
people
were
defended
,
because
the
sheepeherdes
shal
be
destroyed
.
For
there
is
no
doubte
but
that
the
purpose
of
the
Lord
was
to
comprehende
al
that
whole
time
,
in
the
whiche
after
the
tyrannye
of
Antiochus
the
Church
was
left
naked
and
despoyled
of
good
pastors
,
and
brought
into
vaste
desolation
.
For
then
God
suffered
the
sword
to
walke
horribly
a
long
time
,
which
extinguishing
the
pastors
,
wonderfully
troubled
the
state
of
the
people
.
Yet
for
all
that
,
this
dispersion
and
scatteringe
did
not
let
and
stay
the
Lord
,
but
that
at
the
length
hee
gathered
his
sheepe
together
with
an
outstretched
arme
.
But
althoughe
the
Prophete
doth
generallye
declare
,
that
the
Churche
shoulde
bee
depriued
of
her
shepeheardes
,
yet
for
all
that
the
Prophesy
is
truly
and
properly
applyed
vnto
Christe
.
For
seinge
hee
was
the
heade
&
chiefe
of
al
Pastors
,
of
whom
onely
the
saluation
of
the
Churche
did
depende
,
hee
beinge
once
deade
,
all
hope
might
seeme
to
be
quight
cut
of
and
taken
awaye
.
And
this
was
an
extreame
temptacion
,
that
the
redeemer
which
was
the
spirite
and
life
of
the
people
,
so
soone
as
hee
began
to
gather
the
flocke
of
God
together
,
shoulde
sodeinly
be
caryed
to
death
.
By
the
which
the
grace
of
God
was
the
more
manifest
,
when
that
the
little
flocke
that
was
lefte
,
gathered
marueylously
together
againe
,
from
dissipation
and
destruction
.
Wee
do
see
therefore
that
Christ
vsed
this
testimony
very
aptly
to
the
purpose
,
least
the
dispertion
that
was
to
come
should
terrifye
the
Dysciples
oute
of
measure
:
&
yet
notwithstanding
that
they
knowing
their
owne
infirmity
,
might
rest
themselues
on
their
pastore
.
The
sence
therefore
and
meaninge
of
Christes
woordes
is
this
,
Ye
thincke
,
no
doubt
,
because
ye
knowe
not
by
experience
your
owne
infirmity
,
that
ye
are
valiant
and
stronge
anoughe
:
but
shortly
yee
shall
well
knowe
howe
trulye
it
was
Prophesyed
of
Zacharye
,
that
the
sheepeherde
beinge
slaine
,
the
sheepe
must
be
scattered
.
But
neuerthelesse
,
let
the
promise
which
is
added
,
confort
and
staye
you
,
namely
,
that
God
will
stretche
out
his
hande
,
that
hee
may
bringe
backe
vnto
him
againe
the
dispersed
sheepe
.
Bu.
And
wheras
he
doth
expresly
make
mencion
of
sheepe
,
it
is
a
consolation
to
the
Dysciples
that
they
maye
abyde
in
the
flocke
.
C
,
This
place
also
teacheth
that
there
is
no
wholesome
vnity
,
but
that
which
keepeth
the
sheepe
together
vnder
the
sheepehooke
of
Christe
.
Bu.
But
the
similitude
of
the
shepeherd
and
the
sheepe
doth
sufficientlye
declare
that
these
things
were
spoken
of
the
Lorde
with
a
gentle
and
sorrowinge
minde
.
For
who
can
blame
the
sheepe
for
flyinge
when
the
sheepeherde
is
striken
?
who
knoweth
not
that
the
sheépeherde
is
the
safegarde
and
preseruer
of
the
sheepe
?
32.
But
after
I
am
rysen
againe
,
I
will
go
before
you
into
Galilae
.
But
after
I
am
rysen
againe
,
C.
Christe
here
more
plainly
expresseth
that
which
we
touched
euen
nowe
,
that
the
Dysciples
beinge
striken
with
feare
,
should
be
so
like
vnto
dispersed
and
scattered
shepe
,
that
at
the
length
they
must
be
broughte
backe
againe
to
the
sheepefoulde
.
For
Christ
sayth
not
simplely
that
hee
will
rise
againe
,
but
sayth
that
hee
will
be
their
captaine
and
guide
,
&
to
make
them
his
companions
,
as
if
they
had
neuer
strayed
.
And
to
the
ende
they
might
conceiue
the
more
trust
hee
appointeth
them
a
place
to
the
whiche
they
mighte
come
together
:
Bu.
as
if
he
had
said
:
The
hope
of
faith
shall
not
perishe
and
be
confounded
:
for
allthough
my
ennemyes
nayle
me
to
the
Crosse
,
and
although
wickednes
seemeth
to
haue
the
vpper
hande
,
yet
notwithstandinge
,
at
the
length
I
will
haue
the
victory
:
for
the
third
day
I
will
ryse
againe
,
and
wil
appeare
vnto
you
aliue
,
forgeuing
you
all
your
sinnes
.
Ye
shal
see
me
once
againe
,
specially
in
Galilae
,
in
the
whiche
I
will
gather
you
together
,
beinge
dispersed
at
Hierusalem
,
and
as
a
sheepeherde
guidinge
his
flocke
I
will
go
before
you
,
and
recreate
&
comfort
those
that
are
afflicted
.
How
trulye
this
promise
was
fulfilled
the
Angel
teacheth
,
as
appeareth
by
that
which
he
spake
to
the
women
seeking
the
Sepulchar
:
Go
quickely
and
tell
his
Dysciples
that
he
is
risen
againe
from
the
dead
.
Math.
●…
And
behould
he
goeth
before
you
into
Galilae
,
there
ye
shall
see
him
.
Lo
I
haue
toulde
you
.
And
in
another
place
:
Go
your
waye
and
tell
his
Dysciples
,
&
Peter
,
that
he
goeth
before
you
into
Galilae
:
Mar.
●…
there
shall
ye
see
him
.
33
,
Peter
aunswered
and
sayd
vnto
him
:
thoughe
all
men
be
offended
because
of
thee
,
yet
will
not
I
be
offended
.
Thoughe
all
men
be
offended
C.
Here
wee
haue
in
Peter
an
excellent
example
of
oure
bouldnes
,
when
wee
be
out
of
all
daunger
:
but
if
it
come
once
to
fight
,
hand
to
hande
,
this
valiantnes
is
turned
to
cowardlynes
.
And
we
must
note
,
that
there
was
nothing
in
Peter
,
which
is
not
in
vs
,
as
touchinge
infirmitye
.
This
Historye
therefore
doth
comprehende
a
generall
doctrine
.
So
often
as
wee
here
this
voyce
:
Thoughe
all
men
forsake
the
faith
of
Christ
yet
notwithstandinge
will
I
stande
,
let
vs
knowe
that
wee
do
all
make
this
bragge
wythe
one
mouthe
,
vntill
the
Lorde
do
abate
oure
pryde
,
But
they
whiche
are
taughte
in
the
schole
of
Christe
,
are
not
so
puffed
vppe
:
for
the
first
rules
are
that
wee
should
not
trust
vnto
our selues
.
To
this
agreeth
the
sayinge
of
the
Apostle
:
Corin.
10
Hee
whiche
standeth
,
let
him
take
heede
least
hee
faule
.
And
againe
:
Thou
stoodest
stedfast
in
fayth
:
Be
not
hye
minded
,
●…m
.
11.
but
feare
.
Notwithstandinge
it
maye
be
demaunded
whether
it
were
not
lawfull
for
Peter
to
hope
that
it
should
so
fall
oute
as
hee
made
warrantise
to
himselfe
that
it
shoulde
:
●…estion
.
and
whether
also
ought
hee
not
to
haue
made
this
promise
to
himselfe
,
bearinge
himselfe
boulde
vppon
the
promise
of
Christ
.
Wee
aunswere
that
whereas
Christe
promised
before
to
his
Dysciples
the
spirite
of
inuincible
fortitude
,
●…nswere
.
it
pertayned
to
the
time
of
newnes
whiche
followed
his
resurrection
.
Because
therefore
they
were
not
as
yet
indued
with
Heauenlye
power
,
Peter
hauinge
conceiued
a
truste
of
himselfe
passeth
the
bondes
of
faith
.
So
that
he
sinneth
two
wayes
:
For
first
in
preuentinge
the
time
,
he
was
a
rashe
maker
of
a
vowe
,
not
restinge
vppon
the
promise
of
the
Lord
:
Secondly
,
lettinge
passe
his
owne
infirmitye
,
hee
doth
more
careleslye
,
than
valiantly
professe
more
of
himselfe
than
reason
did
require
.
Let
euerye
one
therefore
learne
this
,
first
to
be
mindefull
of
his
owne
infirmity
,
and
to
flye
to
the
helpe
of
the
holye
ghoste
:
secondlye
that
no
man
presume
to
take
more
vppon
him
,
than
the
Lorde
promiseth
.
Thus
truly
it
becommeth
the
faythfull
to
be
prepared
to
the
battaile
,
that
beinge
nothinge
doubtfull
of
the
successe
of
victorye
,
they
maye
bouldlye
resiste
feare
,
for
to
muche
feare
and
care
,
is
a
signe
of
distruste
.
But
on
the
contrary
parte
,
securitye
muste
be
auoyded
,
which
putteth
awaye
care
,
puffeth
vp
the
mynde
with
pryde
,
and
extinguisheth
the
desper
and
loue
of
prayer
.
This
meane
is
very
well
tempered
from
extremitye
by
S.
Paule
,
when
hee
commaundeth
vs
to
worke
oure
saluation
with
feare
and
tremblinge
:
Philip.
2.
because
it
is
God
which
worketh
in
vs
,
both
the
will
,
and
also
the
deede
.
Therefore
so
often
as
any
temptacion
happeneth
vnto
vs
,
first
let
vs
call
to
minde
our
owne
infirmitye
,
that
beinge
humbled
wee
maye
learne
to
seeke
for
helpe
els
where
:
then
let
vs
remember
the
grace
promised
,
which
deliuereth
vs
from
doubt
.
For
they
whiche
forgettinge
their
owne
infirmitye
,
not
callinge
vppon
God
,
thincke
themselues
stronge
anoughe
,
do
euen
as
rashe
souldiours
are
commonly
wonte
,
who
rashlye
arme
themselues
,
but
when
their
bellyes
are
full
,
they
deuise
al
meanes
how
to
runne
awaye
.
B.
Trulye
this
vnskilfulnes
and
ignoraunce
of
oure
owne
infirmitye
,
is
the
cause
that
wee
lifte
vp
our
Pecockes
tayle
and
ambitiously
preferre
our selues
before
others
.
34.
Iesus
saide
vnto
him
:
Verely
I
say
vnto
thee
,
that
in
this
same
night
,
before
the
Cocke
crowe
,
thou
shalte
denye
mee
thryse
.
Verelye
I
say
vnto
thee
,
S.
Christ
sweareth
in
a
matter
sure
,
and
certaine
sheewinge
that
it
is
not
in
the
power
of
man
,
not
to
be
offended
at
this
Crosse
.
That
in
this
same
night
Hee
setteth
a
shorte
time
,
againste
a
most
large
promyse
.
Before
the
Cocke
crowe
The
Euangelist
Marke
hath
:
Before
the
cocke
crowe
twyse
.
For
the
house
cocke
beginneth
to
crowe
aboute
midnighte
,
and
before
the
breake
of
the
daye
.
Hee
maketh
mencion
therefore
of
the
Cockecrowinge
,
to
geeue
him
a
token
,
and
to
printe
a
certaine
signe
in
his
mind
,
which
might
put
him
in
minde
the
deniall
which
was
toulde
him
before
.
For
it
followeth
in
the
74.
verse
.
And
immediatly
the
Cocke
crewe
.
And
Peter
remembered
the
wordes
of
Iesu
,
which
sayd
vnto
him
:
before
the
Cocke
crowe
,
thou
shalt
denye
mee
thryse
.
35.
Peter
saide
vnto
him
:
Yea
,
thoughe
I
shoulde
dye
with
thee
,
yet
will
I
not
deny
thee
:
Likewise
faide
all
the
Disciples
.
Yea
thoughe
I
shoulde
dye
It
is
marueile
that
hee
doth
so
wilfullye
bragge
that
hee
will
not
be
ouercome
.
For
Marke
hath
:
But
hee
spake
more
vehementlye
.
Hee
had
felt
nothinge
before
,
neither
had
hee
wayhed
hys
strength
.
And
how
great
experience
soeuer
hee
had
of
the
perill
of
deathe
,
and
howe
stronge
and
stout
soeuer
hee
had
beene
,
yet
notwithstanding
hee
wanted
not
presumption
,
and
wonderfull
rashnes
,
in
that
he
stroue
against
the
wordes
of
Christ
,
beinge
so
manifest
,
and
confirmed
by
the
testimony
of
the
Prophete
.
Hereby
wee
are
taught
,
that
we
cannot
learne
true
humillity
,
except
we
haue
experience
of
our
owne
infirmity
.
Let
vs
not
marueile
therefore
that
wee
fal
so
often
,
for
otherwyse
we
cannot
profite
in
the
doctrine
of
humility
.
But
so
often
as
we
do
fall
,
let
vs
remember
that
wee
are
admonished
of
our
infirmity
,
of
the
Lord.
Likewise
also
saide
all
the
Disciples
C.
It
is
marueile
that
the
rest
of
the
Dysciples
after
that
Peter
was
reprehended
,
burst
forth
notwithstandinge
into
the
same
rashnes
.
Wherevppon
it
appeareth
,
howe
little
acquainted
they
were
with
themselues
.
By
the
which
example
wee
are
taught
,
that
we
must
presume
to
do
nothinge
,
but
that
wherevppon
God
will
set
his
hand
:
because
there
is
nothinge
more
vaine
than
rashe
zeale
.
The
Disciples
saw
that
there
was
nothing
more
filthye
&
absurde
than
to
forsake
their
maister
.
Therefore
they
do
not
without
iust
cause
deteste
this
vyce
:
but
being
not
fullye
setteled
in
the
faith
of
the
promise
,
&
neglectinge
prayer
;
they
do
vndiscretely
bragge
&
boast
of
their
constancy
,
which
was
nothing
.
Euen
so
al
our
fortitude
is
nothinge
els
but
a
vaine
immagination
which
seemeth
to
be
somewhat
,
before
the
profe
&
tryall
be
made
.
36.
Then
came
Iesus
with
them
vnto
a
farme
place
(
which
is
called
Gethsemane
)
and
saide
vnto
his
Disciples
,
sit
ye
here
while
I
go
and
pray
yonder
.
Then
came
Iesus
with
them
C.
This
is
in
dede
the
exordium
and
beginninge
of
the
sacrifyce
by
the
whiche
wee
are
reconciled
vnto
God
.
For
Christ
began
here
to
offer
himselfe
it
was
meete
that
this
shoulde
be
a
voluntarye
sacrifice
.
If
he
had
bene
drawne
against
his
will
,
it
had
bene
no
true
sacrifice
or
oblation
.
He
humbled
himselfe
,
beinge
made
obedient
to
death
,
euen
to
the
death
of
the
Crosse
.
Philip
2.
No
man
taketh
awaye
my
life
from
mee
(
saith
hee
)
but
I
geue
the
same
of
my selfe
.
Iohn
.
10.
Christ
therefore
rightly
take
vpon
him
the
partes
of
a
mediator
,
that
by
his
sacrifyce
,
hee
might
take
away
the
sinnes
of
the
world
,
because
he
offered
himselfe
to
the
death
willingly
.
If
wee
consider
the
tormente
&
payne
that
he
suffered
,
&
not
this
obedience
also
,
we
omit
the
principall
part
.
Vnto
a
place
whiche
is
This
Greeke
worde
which
the
interpreter
hath
called
a
farme
in
this
place
,
signifyeth
a
place
&
fielde
.
Luke
vseth
a
woorde
lesse
doubtful
,
which
signifyeth
a
place
.
Iohn
18
.
S
Iohn
calleth
it
a
garden
:
which
seemeth
more
specially
to
expresse
this
place
.
Hee
addeth
also
that
Iesus
oftentimes
resorted
thither
,
&
that
Iudas
which
betrayed
him
knewe
the
place
.
Whereby
wee
gather
the
Christ
went
not
asyde
to
hyde
himselfe
,
but
wente
as
it
were
of
his
owne
accorde
and
minde
to
the
death
.
Sit
ye
here
while
I
go
and
pray
M.
By
these
words
it
is
declared
for
what
cause
he
wente
a
syde
into
this
garden
:
namelye
to
pray
:
&
wee
may
hereby
gather
that
this
was
his
accustomed
maner
when
he
would
pray
.
Hee
wente
asyde
therefore
that
hee
mighte
power
out
his
minde
wholy
before
God.
For
hee
had
neede
of
the
singuler
helpe
of
God
,
that
he
might
striue
against
death
.
C.
But
leauinge
the
Disciples
,
hee
spared
their
infirmity
:
euen
as
a
man
,
which
being
in
the
warre
,
seinge
greate
daunger-like
to
happen
vnto
him
,
leaueth
his
wife
and
children
in
a
quyet
place
.
37.
And
hee
toke
with
him
Peter
,
and
the
two
sonnes
of
Zebede
,
and
began
to
waxe
sorrowfull
and
heauye
.
And
hee
toke
with
him
Peter
,
C.
Although
hee
woulde
haue
all
to
be
oute
of
daunger
yet
notwithstandinge
hee
toke
thre
of
them
with
him
to
beare
him
companye
:
and
hee
was
the
chosen
flower
in
whiche
there
was
a
sweete
smellinge
sauer
.
M.
The
Lorde
at
other
times
also
,
chose
these
thre
before
the
reste
,
to
behoulde
speciall
matters
:
as
wee
maye
reade
in
the
.17
.
Chapter
goinge
before
,
and
in
the
eight
of
Luke
.
And
the
same
three
hee
taketh
now
,
C.
not
that
they
were
able
to
suffer
the
like
violence
,
but
that
they
mighte
be
a
document
and
patterne
of
the
infirmitye
of
them
all
.
M.
Marke
expresseth
the
two
sonnes
of
Zebede
by
name
,
sayinge
,
Iames
&
Iohn
.
Hee
began
to
be
sorrowfull
Or
he
began
to
waxe
sad
,
and
to
be
greeued
in
minde
.
Marke
hath
:
And
hee
began
to
waxe
abasshed
,
and
to
be
in
an
agonye
.
C.
Wee
haue
seene
before
that
the
Lorde
stroue
with
the
feare
of
deathe
:
but
because
the
Lord
now
fighteth
hande
to
hand
with
the
feare
of
death
,
●…rtue
is
●…ed
in
pre●…
trouble
.
it
is
sayd
to
be
the
beginninge
of
sorrowe
and
heauines
.
Whereby
wee
gather
that
there
is
no
true
tryall
of
vertue
,
but
in
a
present
matter
.
For
then
the
debillity
and
weakenes
of
the
flesh
sheweth
it selfe
which
before
was
hid
,
&
the
inwarde
affections
power
out
themselues
.
Therefore
althoughe
God
had
oftentimes
before
summoned
his
sonne
to
battaile
,
&
exercised
him
with
certaine
skyrmishes
as
it
were
,
yet
notwithstandinge
nowe
by
the
more
approchinge
sight
of
death
,
he
doth
more
greuously
wound
him
,
and
strike
him
with
vnwonted
feare
.
And
because
this
seemeth
reprochfull
to
the
glorye
of
Christe
,
that
hee
shoulde
be
striken
with
feare
and
sorrowe
,
manye
interpreters
haue
carefully
trauayled
in
seekinge
startinge
places
:
but
their
labour
was
verye
rashe
and
nothinge
profitable
.
For
if
wee
be
ashamed
of
the
feare
and
sorrowe
of
Christ
,
the
redemption
will
soone
be
gone
.
For
trulye
sayth
S.
Ambrose
:
I
do
thincke
him
(
sayth
hee
)
not
onelye
inexcusable
,
●…mbrose
.
but
also
I
do
no
where
more
marueyle
at
his
piety
and
maiestye
.
For
hee
had
little
profited
mee
,
excepte
hee
had
taken
on
him
my
affection
.
Therefore
hee
sorrowed
for
mee
,
who
had
nothinge
in
himselfe
to
be
sorye
for
,
and
the
delectacion
of
the
eternall
deuinitye
beinge
sequestred
,
hee
is
molested
with
infirmity
,
I
do
therefore
bouldlye
call
it
sorrowe
and
heauines
that
he
suffered
,
because
I
preach
the
Crosse
.
For
hee
toke
not
vppon
him
oure
fleshe
in
cooller
and
shewe
,
but
in
deede
.
Hee
ought
therefore
to
suffer
griefe
,
that
hee
myghte
ouercome
sorrowe
not
that
hee
mighte
exclude
it
.
Neyther
haue
they
so
muche
prayse
of
fortitude
,
whiche
beinge
wounded
feele
not
the
same
,
as
they
that
suffer
the
griefe
of
the
wounde
:
Thus
farre
S.
Ambrose
.
They
truly
which
Immagine
the
sonne
of
God
to
be
free
from
these
passions
,
they
do
not
acknowledge
him
to
be
a
man
trulye
and
effectuallye
.
Yea
,
when
it
is
sayde
that
the
deuyne
power
of
Christe
beinge
hid
as
it
were
rested
for
a
time
,
that
hee
mighte
fullfill
the
partes
of
a
mediator
in
sufferinge
:
it
is
so
farre
from
absurditye
,
that
otherwyse
hee
coulde
not
fulfill
the
misterye
of
oure
saluation
.
Yet
notwithstandinge
the
infirmitye
whiche
Christe
toke
vppon
him
,
oughte
to
be
distinguished
from
oure
infirmitye
,
because
it
is
farre
differinge
from
that
whiche
is
in
vs
.
For
in
vs
affection
is
not
voyde
of
fault
,
because
all
of
them
do
exceede
a
meane
,
and
righte
temperature
.
But
Christ
was
so
troubled
wyth
sorrowe
and
feare
,
that
notwithstandinge
hee
murmered
not
agaynst
God
,
but
sayde
:
Father
if
it
be
possible
let
this
Cuppe
passe
from
mee
:
Neuerthelesse
not
that
I
will
:
but
that
thou
wilt
be
done
.
So
that
hee
framed
himselfe
accordinge
to
the
true
rule
of
temperaunce
.
For
it
is
no
marueyle
hee
beinge
pure
and
holy
,
&
free
from
all
spotte
,
if
that
pure
affections
flowed
from
him
,
althoughe
they
were
witnesses
of
humaine
infirmitye
:
and
if
from
the
nature
of
man
there
dothe
sprynge
nothinge
but
that
which
is
filthye
and
full
of
puddle
.
Let
vs
therefore
note
this
difference
,
that
Christe
in
feare
and
sorrow
was
weake
without
anye
spot
of
sinne
:
and
that
all
oure
affections
,
because
they
gushe
and
burste
forth
in
excesse
,
are
vicious
.
B.
Wee
muste
acknowledge
then
that
he
was
true
and
perfecte
man
,
and
that
hee
did
saye
by
a
cooller
that
hee
was
sorrye
and
troubled
.
C.
But
nowe
wee
muste
note
the
kinde
of
affections
,
with
the
which
Christe
was
tempted
.
Mathewe
sayeth
that
hee
was
affected
with
sorrowe
and
heauynes
:
Luke
sayth
that
hee
was
in
an
agonye
:
and
Marke
sayth
that
hee
was
abasshed
.
But
howe
came
it
to
passe
that
hee
was
sorrowfull
,
heauye
,
fearefull
,
and
abasshed
,
but
onely
because
in
his
death
hee
conceyued
some
thinge
more
sorrowfull
&
horrible
,
than
the
seperation
of
the
soule
and
bodye
.
And
trulye
hee
suffered
death
,
not
onely
that
hee
mighte
assende
from
the
earth
into
Heauen
,
but
rather
that
hee
taking
vpon
himselfe
the
curse
,
to
the
which
we
were
subiecte
,
mighte
delyuer
vs
from
the
same
.
Hee
feared
not
death
therefore
simplelye
,
as
it
is
a
departure
oute
of
this
world
,
but
because
hee
had
before
his
eyes
the
fearefull
Iudgemente
of
GOD
,
the
Iudge
himselfe
beinge
armed
with
incomprehensible
vengeance
,
and
the
huge
heape
,
of
our
sinnes
(
which
were
layed
vpon
him
)
oppressinge
him
.
Wherefore
it
is
no
maruayle
if
the
horrible
gulphe
of
destruction
do
sharpelye
vexe
him
with
feare
and
sorrowe
.
M.
Here
therefore
is
set
before
vs
a
hye
preste
,
whiche
can
haue
compassion
vppon
our
infirmities
,
which
was
tempted
in
all
pointes
,
like
as
wee
are
,
but
yet
without
sinne
,
to
whom
let
vs
go
bouldly
as
vnto
the
seate
of
grace
,
Heb.
4.
and
2.
and
5.
that
wee
may
obtayne
mercye
,
and
finde
grace
to
helpe
in
time
of
neede
.
This
place
also
bringeth
consolation
vnto
vs
,
teachinge
vs
not
to
thincke
that
wee
displease
God
,
when
wee
are
throwne
downe
with
the
feare
of
death
.
Christ
doubted
not
to
complaine
of
the
horror
of
death
which
he
suffered
,
in
praying
to
the
father
.
The
which
thinge
also
we
may
reade
in
the
Psalmes
,
to
be
done
oftentimes
of
Dauid
.
Wee
are
also
forbidden
that
wee
doe
not
iudge
by
and
by
,
or
contemne
those
whiche
are
discouraged
by
the
feare
of
deathe
,
as
though
they
had
euill
consciences
:
and
that
also
wee
do
not
iustify
those
which
dye
with
a
boulde
courage
.
38.
Then
saide
Iesus
vnto
them
:
My
soule
is
heauy
vnto
the
death
:
Tarrye
ye
here
:
and
watche
with
mee
.
My
soule
is
heauy
vnto
the
death
:
M.
Christe
was
full
of
sorrowe
before
hee
did
praye
.
C.
But
hee
maketh
these
three
Dysciples
priuy
of
his
death
,
that
they
mighte
be
partakers
of
the
same
passion
:
not
because
their
weakenes
was
hidden
from
him
,
but
because
they
might
afterward
be
the
more
ashamed
of
their
dulnes
in
vnderstandinge
.
And
this
kinde
of
speach
doth
expresse
a
deadly
wound
of
sorrow
:
as
if
he
had
sayd
,
that
throughe
sorrow
hee
was
out
of
hart
and
halfe
dead
.
So
Ionas
aunswered
the
Lord
,
Ionas
4.
and
sayd
:
I
am
angery
euen
vnto
the
death
.
Wee
therfore
geeue
this
note
▪
because
certaine
of
the
olde
wryters
handelinge
this
place
,
folishly
affyrme
that
the
soule
of
Christ
was
not
heauy
in
the
death
,
but
to
the
death
.
Againe
,
this
so
greate
sorrowe
and
heauines
of
the
minde
,
was
not
contrarye
to
the
will
of
the
father
,
for
the
father
woulde
not
haue
hym
suffer
without
sorrowe
and
griefe
.
It
was
the
wyll
of
the
father
that
Hierusalem
shoulde
be
besieged
:
yet
notwithstandinge
Christ
bewayled
the
same
,
insomuche
that
hee
wepte
.
Tarrye
ye
here
,
and
watche
with
mee
M.
Such
is
the
disposition
of
the
wicked
that
they
desyer
to
haue
those
,
whom
they
take
to
be
their
frendes
,
to
mourne
and
sorrowe
with
them
:
euen
as
if
thou
wouldest
not
beare
a
heauy
burthen
alone
,
but
wouldest
lay
part
thereof
vpon
other
mens
shoulders
:
which
in
deede
is
some
helpe
to
the
afflicted
.
It
should
seeme
that
Christ
beinge
thus
affected
,
desyered
to
haue
these
three
Dysciples
before
anye
other
to
watche
with
him
,
that
is
in
prayinge
and
sighinge
to
labour
wyth
him
.
And
least
any
man
shoulde
thincke
the
Christ
was
voyde
of
this
affection
,
let
him
note
this
thing
which
the
Prophete
sayth
:
I
loked
for
some
to
haue
pittye
on
mee
,
Psalme
●…
but
there
was
no
man
:
neither
founde
I
any
to
comforte
mee
.
This
was
yet
a
farther
declaration
and
more
euident
argument
of
the
humaine
infirmity
that
was
in
Christe
:
As
if
he
should
haue
sayd
:
Lend
me
your
hand
.
Althoughe
hee
were
oute
of
daunger
,
yet
it
behoued
him
to
sustayne
these
thinges
.
Wherefore
seinge
wee
see
these
thinges
in
Christ
,
let
vs
not
despyse
the
prayers
of
our
brethren
:
hee
hath
vndoubted
victory
ouer
death
:
yet
notwithstandinge
hee
sayth
,
Watche
with
mee
.
How
be
it
,
wee
may
gather
that
Christe
did
not
require
these
Dysciples
to
watche
with
him
,
so
much
for
himselfe
,
as
for
their
owne
sakes
,
as
if
they
had
bene
in
the
like
daunger
,
that
they
mighte
not
be
ouercome
with
the
temptacion
to
come
.
Luke
sayth
that
hee
added
,
And
pray
least
ye
enter
into
temptacion
:
that
which
wee
will
expounde
in
the
one
and
fortye
verse
followinge
.
39.
And
hee
wente
a
little
farther
,
and
fell
flat
on
his
face
and
prayed
saying
:
O
my
father
if
it
be
possible
,
let
this
cuppe
passe
from
mee
:
neuerthelesse
not
as
I
will
,
but
as
thou
wilt
.
And
hee
wente
a
little
farther
M.
Hee
went
asyde
as
we
sayde
before
to
praye
the
more
earnestlye
.
C.
For
the
whiche
cause
also
wee
reade
that
hee
wente
another
tyme
to
praye
withoute
witnesses
:
for
when
wee
are
oute
of
the
sighte
of
men
,
wee
do
better
consider
and
feele
our selues
,
that
wee
may
geeue
the
more
heede
to
that
which
wee
do
.
It
is
not
necessarye
trulye
that
wee
go
into
secrete
corners
so
often
as
we
would
pray
:
no
,
it
is
not
alwayes
meete
:
but
when
anye
greate
necessitye
doth
vrge
vs
,
because
the
feruentnes
of
prayer
doth
more
frely
poure
out
it selfe
in
the
solitary
place
,
it
is
profitable
for
vs
to
go
a
part
to
pray
.
Wherefore
if
the
Lorde
did
not
neglecte
this
helpe
,
it
should
betoken
to
much
madnes
and
pryde
in
vs
,
not
to
vse
the
same
our selues
.
Moreouer
where
God
is
the
onelye
arbitrator
,
vmpire
&
Iudge
,
the
faythfull
minde
may
more
familliarlye
open
it selfe
,
&
more
simplely
power
out
prayers
,
sighes
,
cares
,
feares
,
hope
&
ioyes
,
into
the
bosome
of
God
.
For
God
doth
wincke
at
many
folish
toyes
which
are
in
his
seruauntes
,
which
shoulde
not
wante
os●…entacion
in
the
sight
of
men
.
B.
Therefore
Christ
prayed
not
in
the
presence
of
those
three
,
but
leauinge
them
,
hee
wente
a
little
asyde
.
S.
Luke
sheeweth
howe
farre
hee
wente
from
them
,
sayinge
:
And
hee
gat
himselfe
from
them
,
aboute
a
stones
caste
.
And
fell
flat
on
his
face
Marke
addeth
,
To
the
grounde
,
Luke
hath
,
And
hee
kneeled
downe
.
C.
By
the
whiche
gesture
also
,
hee
declared
the
earnest
vehemencye
of
prayer
.
For
although
the
kneelinge
be
bsed
commonlye
in
prayer
,
as
an
outwardr
signe
of
reuerence
:
yet
notwithstandinge
Christe
in
simplely
prostratinge
himselfe
vpon
the
earth
,
for
the
very
greatnes
of
his
griefe
,
framed
himselfe
to
a
myserable
shewe
and
outwarde
gesture
.
●…lity
al●…
is
ioy●…
the
pray●…●●
the
●…
.
M.
And
such
gestures
do
belong
to
a
troubled
and
disquieted
mind
:
they
haue
also
an
argument
and
profe
of
humilitye
,
which
is
alwayes
ioyned
to
the
prayers
of
the
godly
.
Thus
truly
are
the
holye
and
godlye
sort
of
men
wont
eyther
to
kneele
,
or
postrate
them selues
vppon
their
face
,
to
declare
an
humbled
minde
before
the
maiesty
of
God.
O
my
father
,
Marke
hath
set
downe
the
Chalde
word
,
adioyninge
to
it
the
Greeke
worde
expoundinge
,
as
it
were
,
the
other
as
,
〈◊〉
things
●…ed
in
〈…〉
Abba
,
father
.
By
the
which
wee
are
taught
that
these
two
thinges
are
requyred
in
prayer
,
namely
,
the
ardent
affection
of
the
minde
,
and
the
faithfull
trust
of
sonnes
,
towards
God
:
that
these
two
were
in
Christ
,
these
wordes
,
in
this
place
do
testifye
.
If
it
be
possible
C.
Some
trauaile
in
vaine
when
they
go
about
to
declare
,
that
prayer
is
not
here
described
,
but
onelye
a
certayne
complaint
.
But
wee
,
although
we
confesse
that
it
was
an
abrupte
prayer
,
being
sodenly
expelled
with
violent
anguishe
of
minde
,
doubt
not
for
all
that
,
but
that
Christe
conceyued
prayer
.
Neither
doth
it
hinder
,
that
he
requireth
to
obtaine
a
thinge
impossible
:
because
the
prayers
of
the
faythfull
do
not
continue
in
one
order
to
the
ende
:
they
do
not
alwayes
keepe
one
temperature
,
neither
are
they
alwayes
made
in
distincte
order
,
but
are
confused
,
intricate
,
and
doubtfull
,
eyther
they
do
striue
with
themselues
,
or
els
they
do
stande
still
in
the
middest
of
the
race
:
euen
as
the
shippe
tossed
with
waues
,
which
although
it
tende
to
the
Hauen
,
yet
notwithstandinge
it
cannot
keepe
hys
right
and
straight
course
because
of
the
vnquiet
sea
.
Wee
muste
note
that
which
wee
touched
euen
nowe
,
that
the
affections
of
Christ
were
not
troublesome
,
which
should
put
of
and
from
his
minde
,
(
as
oures
do
)
all
pure
moderation
:
but
so
muche
as
the
sounde
and
perfecte
nature
of
man
coulde
beare
,
he
was
stricken
with
feare
,
and
held
with
sorrow
,
that
he
could
not
of
necessity
,
at
euerye
other
prayer
or
petition
but
bee
tossed
betweene
the
violent
waues
of
temptacion
.
This
is
the
reason
why
hee
hauinge
prayed
to
put
away
his
death
,
by
and
by
brideleth
himselfe
,
and
submittinge
himselfe
to
his
father
calleth
backe
sodenly
,
and
correcteth
that
carnall
request
.
M.
For
these
wordes
(
If
it
be
possible
)
haue
a
condition
.
Luke
hath
:
If
it
be
thy
will
.
Question
.
C.
But
it
may
be
demaunded
howe
hee
requyreth
to
haue
the
eternal
decree
of
the
father
cut
of
,
of
the
which
hee
was
not
ignorant
.
For
although
this
condition
(
If
it
be
possible
)
be
put
betweene
,
yet
notwithstandinge
this
seemeth
absurde
,
to
make
the
purpose
of
God
flexible
and
vncertayne
.
For
it
is
meete
to
be
sure
of
this
,
that
it
cannot
be
that
GOD
should
retracte
or
alter
his
purpose
.
And
by
Marke
it
should
seeme
that
Christ
doth
oppose
or
set
the
power
of
God
against
his
decree
.
All
thinges
(
sayth
hee
)
are
possible
to
thee
.
But
trulye
the
power
of
God
is
extended
amis
hitherto
,
that
by
making
him
mutable
,
his
truth
mighte
be
weakened
and
discredited
.
Aunswere
.
Wee
aunsweare
that
it
is
no
absurditye
if
Christ
,
accordinge
to
the
common
manner
of
the
godlye
,
lettinge
passe
the
consideration
of
the
deuyue
purpose
,
put
downe
into
the
bosome
of
his
father
,
his
desier
with
the
which
hee
burned
.
For
the
faithfull
in
pouringe
out
their
prayers
,
do
not
alwayes
assende
to
the
behoulding
of
the
secrete
counsayles
of
God
,
neither
do
they
waye
,
as
though
they
were
at
leysure
,
what
mighte
be
done
,
but
are
feruently
caryed
sometimes
with
hasty
desier
to
obtaine
their
requestes
.
So
Moyses
desyered
to
be
blotted
out
of
the
boke
of
life
.
Exodus
.
32.
So
Paule
wished
himselfe
accursed
for
his
brethren
.
This
prayer
of
Christ
therefore
was
not
premeditated
,
Rom.
9.
but
the
force
and
violence
of
griefe
,
did
extort
from
him
these
wordes
to
the
which
he
added
by
and
by
a
correction
.
The
same
vehemency
toke
from
him
,
the
presente
remembraunce
of
the
Heauenly
decree
,
that
hee
considered
not
in
the
very
moment
,
that
he
was
sente
for
this
cause
to
be
the
redeemer
of
mankind
:
euen
as
wee
see
oftentimes
that
great
griefe
bringeth
a
miste
before
the
eyes
,
that
wee
cannot
remember
all
thinges
at
once
.
To
be
shorte
there
is
no
absurditye
if
wee
haue
not
a
present
consideration
of
all
thinges
in
our
prayers
,
that
a
distincte
order
maye
be
kept
.
And
whereas
Christ
sayd
(
as
appeareth
by
the
wordes
of
Marke
)
that
all
thinges
are
possible
to
the
father
,
hee
sayd
it
not
to
bringe
his
power
,
and
his
mutable
truth
and
constancye
,
into
controuercye
and
contencion
:
but
because
there
was
no
hope
,
(
as
commonly
there
is
not
in
troublesome
,
and
desperate
matters
)
hee
committeth
himselfe
to
the
power
of
God.
Let
this
Cuppe
passe
from
mee
,
M.
This
is
an
Hebrewe
phrase
of
speache
,
and
is
as
much
to
say
,
As
let
mee
be
deliuered
I
pray
thee
from
this
cruel
kinde
of
death
:
Take
away
this
Cuppe
from
mee
.
C.
Wee
haue
shewed
before
,
that
by
the
name
of
Cuppe
the
prouidence
of
God
is
noted
,
which
dispenseth
to
euery
man
the
measure
of
the
Crosse
,
and
of
afflictions
:
euen
as
if
the
goodman
of
the
house
shoulde
appoint
to
his
seruauntes
their
allowance
,
and
distribute
to
his
children
their
porcion
.
Read
the
twenty
Chapter
goinge
before
:
M.
This
prayer
bringeth
much
consolation
to
the
afflicted
mindes
of
the
godly
.
Christ
in
this
matter
knewe
the
will
of
his
father
,
and
he
knew
all
those
thinges
certainly
that
should
happen
vnto
him
:
and
yet
notwithstanding
he
doth
seeke
by
prayer
to
resiste
his
passion
to
come
,
not
lightly
,
but
earnestly
,
not
once
,
but
twyse
,
yea
thryse
,
as
the
Euangelist
noteth
.
It
is
not
therefore
vnseemelye
and
disagreeinge
from
the
affection
of
the
godlye
,
when
they
are
in
daunger
,
to
resiste
the
Crosse
,
and
other
troubles
,
by
prayer
,
this
beinge
alwayes
added
,
Neuerthelesse
not
as
I
will
,
but
as
thou
wilt
,
C.
Wee
do
see
here
how
soone
Christ
brideled
his
affections
,
and
submitted
himselfe
.
But
first
of
all
here
it
may
be
demaunded
,
howe
his
minde
was
pure
from
all
sinne
,
Question
which
notwithstandinge
agreed
not
with
the
will
of
God
.
For
if
the
will
of
God
be
the
onely
rule
of
a
good
and
iuste
man
,
it
followeth
that
al
affections
which
do
not
agree
with
the
same
are
vicious
.
Wee
aunswere
that
althoughe
this
be
the
true
rule
,
Aunswe●…
for
vs
to
frame
oure
affections
in
generall
to
the
will
of
God
,
yet
notwithstanding
there
is
a
certaine
kinde
of
disagreing
,
which
is
voyd
of
fault
,
and
is
not
imputed
for
sinne
:
as
if
a
man
do
wishe
the
state
of
the
Churche
to
be
quyet
and
prosperous
,
if
hee
desyer
to
haue
the
sonnes
of
God
deliuered
from
sorrowe
and
trouble
,
to
haue
all
superstitions
taken
awaye
quight
,
and
to
haue
the
wil
of
the
wicked
restrayned
least
they
hurt
.
These
thinges
,
being
of
themselues
right
,
maye
be
rightlye
requyred
of
the
faythfull
,
though
the
will
of
God
be
otherwyse
,
who
will
haue
his
sonne
to
raigne
amonge
the
ennemyes
,
his
seruauntes
to
be
exercised
vnder
the
Crosse
,
and
the
victory
of
fayth
,
&
the
Gospell
,
to
be
set
forth
by
the
contrary
practises
of
Sathan
.
Wee
do
see
that
they
are
godlye
peticions
,
which
seeme
to
disagree
sometimes
from
the
will
of
God
:
because
God
will
not
alwayes
inquire
of
vs
exactly
,
or
scrupulouslye
,
what
his
will
is
,
but
suffereth
that
to
be
required
of
him
,
whiche
in
our
reason
and
sence
is
to
be
wisshed
for
.
Notwithstandinge
the
question
is
not
as
yet
fullye
aunswered
.
For
seinge
it
was
sayd
euen
now
that
all
the
affections
of
Christ
were
ordered
aright
;
how
doth
he
now
then
correct
himselfe
?
for
he
so
submitteth
himselfe
to
the
will
of
God
,
as
though
before
hee
had
exceeded
a
meane
.
In
the
firste
requeste
truely
,
that
moderation
whereof
we
spake
before
,
doth
not
appeare
,
because
he
doth
goe
backe
so
muche
as
he
may
,
from
fulfilling
the
office
of
a
mediatour
:
We
answer
that
there
is
no
falte
in
him
,
because
the
terror
of
death
being
offered
,
the
mist
of
obliuion
was
obiected
also
,
so
that
all
other
thinges
being
omitted
,
he
lepte
spedely
to
make
this
request
.
Neither
ought
we
here
subtily
to
inquire
whether
he
might
forget
our
saluation
or
no
:
because
this
one
thing
is
sufficient
for
vs
,
that
when
he
burst
forth
into
a
desier
of
staying
,
&
putting
away
his
death
,
he
thought
vppon
no
other
thynges
whiche
had
shutte
the
waye
:
If
any
man
doe
obiecte
,
that
the
fyrst
motion
(
whiche
was
mete
to
bee
brydeled
before
it
wentee
any
farther
)
was
not
tempered
as
it
ought
to
be
:
we
answer
that
the
feruency
of
our
affections
in
this
corruption
of
our
nature
,
can
not
be
seene
so
tempered
with
moderation
,
as
the
feruency
of
Christ
was
:
but
that
we
must
geue
this
honour
vnto
the
sonne
of
God
,
least
we
iudge
of
hym
by
our selues
.
For
all
the
affections
of
the
fleshe
doe
so
boyle
and
burne
in
vs
,
●●ctions
of
●●s
mynde
●…
synfull
.
that
they
quickely
ronne
into
contumacy
,
or
at
least
one
wyckednes
or
other
is
mixed
with
than
:
But
Christe
did
so
burne
with
the
feruency
of
feare
and
griefe
,
that
he
kepte
hym selfe
notwithstanding
in
his
measure
.
Yea
▪
euen
as
dyuers
tunes
disagreing
among
them selues
,
are
so
farre
from
discorde
that
they
rather
make
a
pleasaunt
and
sweate
harmony
:
Euen
so
wee
haue
here
a
singuler
example
of
true
proportion
in
Christe
,
betwene
the
wyll
of
God
and
man
,
that
without
conflicte
,
and
repugnancy
,
they
differ
betwene
them selues
.
This
place
truely
euidently
teacheth
that
those
auncient
heretiques
were
to
incensible
,
which
were
called
,
Monothelites
,
because
they
fayned
Christe
to
haue
one
onely
and
symple
wyll
.
For
as
he
was
God
he
wylled
nothinge
contrary
to
the
wyll
of
the
father
.
It
followeth
therefore
that
they
were
the
affections
of
his
humane
mynde
,
being
destincte
and
seperated
from
the
secrete
purpose
of
God.
But
nowe
,
if
it
were
mete
that
Christe
should
kepe
his
will
captiue
,
that
he
might
submitte
the
same
to
the
will
and
rule
of
God
,
(
although
it
were
well
gouerned
)
howe
carefull
ought
we
to
be
,
to
represse
&
kepe
vnder
,
the
libertie
of
our
affections
,
whiche
beinge
alwayes
rashe
,
are
caried
hedlong
,
and
are
full
of
obstinacy
?
And
although
the
spirite
of
God
doe
gouerne
vs
,
in
so
muche
that
we
desire
nothing
contrary
to
reason
,
yet
notwithstanding
,
we
owe
this
obedience
vnto
God
,
patiently
to
suffer
,
when
successe
is
not
geuen
to
our
prayers
.
For
this
is
the
modestie
of
faith
,
to
permitte
God
,
to
determine
otherwyse
than
we
desire
.
Specially
this
rule
must
bee
obserued
,
when
we
haue
not
a
certayne
and
speciall
promyse
,
to
take
heade
that
we
aske
nothing
without
this
condition
,
namely
that
God
may
fulfill
that
which
he
hath
decreed
:
the
whiche
we
can
not
doe
,
but
we
must
nedes
committe
our
requestes
vnto
hym
.
M.
Yea
,
and
the
denying
of
our
own
wyll
is
necessary
to
all
Christians
:
(
of
the
whiche
Christe
saith
,
He
whiche
wyll
follow
me
,
let
him
deny
him self
,
)
the
which
is
done
in
the
very
tyme
of
temptacion
,
and
vnder
the
crosse
.
C.
Nowe
it
may
be
demaunded
,
what
profite
Christe
receiued
,
Question
.
by
praying
.
The
Apostell
sayth
,
that
he
was
heard
because
of
his
feare
.
Hebre.
5.
For
so
that
place
ought
to
be
read
,
and
not
as
it
is
in
the
common
translation
,
Aunswere
.
where
it
is
sayde
that
he
was
heard
for
his
reuerence
.
For
that
should
not
agree
if
Christe
simplely
had
feared
death
,
because
he
was
not
deliuered
from
the
same
:
whereupon
it
followeth
that
he
was
constrayned
to
wyshe
away
his
deathe
,
for
feare
of
a
greater
euell
:
namely
when
hee
sawe
the
wrath
of
God
layed
before
him
,
he
being
before
the
tribunal
seate
with
all
the
sinnes
of
the
worlde
vppon
hym
,
it
was
necessary
that
he
should
feare
the
depe
gulphe
of
death
.
Although
therefore
he
susteyned
death
,
yet
notwithstanding
,
because
his
sorrowes
being
loused
,
Act.
2.
(
as
Peter
also
teacheth
)
the
better
got
the
victory
,
the
Apostell
truely
sayth
,
that
he
was
heard
because
of
his
feare
.
Here
vnlearned
men
make
muche
a
do
,
and
saye
that
it
is
a
great
reproche
to
affirme
that
Christe
feared
least
he
should
be
swallowed
vp
of
death
.
But
let
them
answer
vs
,
what
feare
they
thynke
that
the
same
was
,
which
caused
Christe
to
sweate
drops
of
bloude
:
for
that
mortall
sweate
neuer
issued
but
of
some
terrible
and
vnwonted
horror
.
If
any
man
at
this
daye
should
sweate
bloud
,
in
suche
aboundaunce
that
droppes
should
distill
from
his
face
to
the
earthe
,
it
shal
be
counted
a
thinge
monsterous
,
and
not
to
be
beleued
:
but
if
we
do
beleue
that
this
happened
to
any
man
,
wee
wyll
saie
,
that
it
came
through
the
feare
of
death
,
and
by
reason
of
a
weake
and
effeminate
courage
.
Therefore
they
whiche
affirme
that
Christe
prayed
not
,
that
the
father
would
delyuer
hym
from
the
gulphe
of
death
,
they
make
hym
very
tender
,
and
not
to
be
compared
to
any
common
man
.
If
any
do
obiecte
that
the
feare
wherof
we
speake
is
of
infidelitie
,
we
aunswere
:
When
Christe
was
stricken
with
the
horror
of
the
deuine
curse
,
the
sence
of
his
fleshe
was
so
touched
,
that
faythe
remayned
without
harme
,
and
in
safetie
.
For
the
integritie
and
perfection
of
his
nature
brought
to
passe
,
that
he
felte
the
very
same
temptations
that
pricke
and
stinge
vs
,
without
wounde
or
harme
.
In
the
meane
tyme
they
foolyshely
immagine
hym
to
be
a
conquerour
without
fighte
,
whiche
saye
that
hee
felte
no
temptacions
.
Neither
truely
,
ought
wee
to
thynke
that
hee
dyd
fayne
or
dissemble
,
when
he
complayned
of
the
mortall
sorrowe
of
his
mynde
,
nor
that
the
Euangelistes
did
lie
in
saying
that
he
was
sorrowefull
,
and
abasshed
.
40
And
he
came
vnto
the
disciples
,
and
founde
them
a
sleape
,
and
sayth
vnto
Peter
:
what
,
could
ye
not
watch
with
mee
one
howre
?
And
he
came
vnto
his
disciples
.
A.
It
is
the
manner
of
frendes
that
are
afflicted
and
troubled
,
to
flye
vnto
their
frendes
,
for
conforte
and
succour
.
Christe
goeth
to
his
frendes
,
and
fyndeth
them
sleaping
.
This
therefore
is
one
parte
of
oure
infirmitie
whiche
Christe
for
our
sakes
toke
on
hym
.
S.
Paule
commendeth
Prisca
and
Aquila
,
Rom.
16.
because
for
his
lyfe
,
they
layde
downe
their
neckes
.
And
in
another
place
hee
admonisheth
vs
to
wepe
with
them
that
wepe
,
Rom.
12.
and
to
reioyce
with
them
that
reioyce
.
But
Christe
is
so
farre
from
receyuing
consolation
here
of
his
frendes
,
that
they
rather
stoode
in
neede
of
his
comforte
.
C.
It
had
bene
truely
no
small
ease
of
his
griefe
to
haue
his
disciples
fellowes
&
companions
with
hym
,
but
on
the
contrary
parte
,
it
was
a
great
discomforte
to
be
destitute
also
of
them
.
For
although
hee
stoode
in
neede
of
no
mans
helpe
,
yet
notwithstanding
,
because
he
wyllingly
tooke
vppon
him
our
infirmities
and
because
hee
would
in
this
agony
declare
that
abaseing
and
empteing
of
hym selfe
,
whereof
saynt
Paule
maketh
mencion
:
it
is
no
meruayle
if
their
sluggishenes
,
whome
he
chose
to
be
his
companions
,
added
a
more
greuous
and
heauy
wayght
to
his
griefe
.
And
founde
them
a
sleape
.
M.
This
sleapenes
of
the
disciples
came
not
of
the
securitie
of
the
mynde
,
by
the
whiche
they
cared
not
what
came
to
passe
:
But
griefe
brought
vpon
them
this
slouthfulnes
,
as
witneseth
Luke
,
saying
:
He
founde
them
sleaping
for
very
heauines
.
And
Christe
had
sayde
vnto
them
befor
,
after
supper
.
But
nowe
I
go
my
waye
to
hym
that
sent
me
,
Iohn
.
16.
and
none
of
you
asketh
me
whether
I
go
:
But
because
I
haue
sayde
suche
thinges
vnto
you
,
your
hartes
are
full
of
sorrowe
.
And
seing
that
wee
see
these
things
to
haue
happened
to
the
disciples
,
let
vs
learne
thereby
,
howe
great
the
infirmitie
and
weakenes
of
mans
nature
is
.
What
shall
wee
doe
excepte
Christe
watche
in
vs
by
his
holy
spirit
?
And
he
saith
vnto
Peter
,
what
,
could
ye
not
watche
C.
Christe
doth
not
make
this
complainte
to
his
Disciples
faynedly
:
But
affirmeth
that
he
is
greued
euen
in
the
true
sence
of
the
mynde
,
because
he
is
lefte
alone
:
M.
Specially
when
they
hadde
bounde
them selues
vnto
hym
,
with
so
many
promyses
.
Peter
had
sayde
:
Luke
2●…
I
am
ready
to
go
to
pryson
,
and
to
dye
with
thee
.
Also
,
I
wyll
ieopard
my
lyfe
for
thy
sake
.
Iohn
.
13.
The
other
twoo
also
had
boasted
,
that
they
were
able
to
drinke
of
the
cuppe
,
that
he
should
drinke
of
.
Matth.
2●…
And
Christe
beynge
nowe
moste
of
all
greued
,
they
sleape
.
C.
And
this
was
iust
reprehention
of
their
sluggyshnes
,
because
in
his
extreame
anguishe
they
had
not
watched
one
hower
.
C.
M.
Notwithstanding
,
let
vs
note
,
howe
great
pacience
he
vseth
towardes
his
seruauntes
,
although
he
seeth
them
to
sitte
downe
in
their
euell
.
By
the
whiche
we
are
taught
how
we
ought
to
beare
with
the
infirmitie
&
weakenes
of
our
brethren
,
&
yet
notwithstanding
,
to
rebuke
and
reprehende
them
also
,
that
they
may
acknowledge
and
deteste
the
same
.
41
Watche
and
praie
that
ye
enter
not
into
temptation
.
The
spirit
is
willing
but
the
fleshe
is
weake
.
Watche
and
praye
.
A.
Christe
vseth
great
clemency
:
M.
He
is
no
sharpe
&
seuere
maister
,
he
doth
not
straight
way
cease
to
care
for
vs
:
But
rather
includeth
that
which
he
taught
before
.
It
is
our
partes
in
like
manner
,
not
to
reiecte
the
commaundementes
of
the
lord
:
if
we
thinke
a
thing
that
to
haue
once
told
vnto
vs
,
is
sufficient
,
we
ar
deceiued
:
we
do
see
howe
easely
we
fall
,
excepte
he
againe
confirme
vs
with
his
doctrine
.
●…atching
.
Watchyng
pertayneth
to
the
busying
and
lyfting
vp
of
the
mynde
to
God
:
●●er
.
But
prayer
serueth
to
call
vppon
God
for
his
helpe
.
These
twoo
thynges
must
be
ioyned
together
,
namely
watchyng
and
prayer
:
By
the
whiche
hee
declareth
that
wee
haue
nede
of
the
helpe
and
sustentation
whiche
commeth
of
God
.
This
place
is
to
be
noted
:
for
we
must
fight
daily
by
diuers
meanes
against
temptacions
.
That
ye
enter
not
into
temptation
.
C.
Because
the
Disciples
dyd
carelesly
steape
in
their
maisters
daunger
,
they
are
called
backe
vnto
them selues
,
that
they
might
be
awakened
by
the
sence
,
and
fealing
of
their
own
euell
.
Christe
therfore
denounceth
that
except
they
watche
and
praie
,
they
may
be
by
and
by
oppressed
with
temptation
:
as
if
he
had
sayde
.
When
ye
haue
no
care
of
me
,
I
would
not
haue
you
to
neglect
your selues
,
because
here
the
matter
toucheth
your selues
and
excepte
ye
take
hede
,
temptation
wyll
straightway
ouerwhelme
you
.
For
to
enter
into
temptation
,
is
to
geue
place
&
to
fainte
in
temptation
.
M.
This
was
the
daunger
which
the
disciples
should
haue
feared
,
the
temptation
was
come
,
whereof
the
Lorde
had
sayde
:
〈◊〉
.
22.
Symon
,
Symon
,
behold
Sathan
hath
sought
to
sifte
you
,
euen
as
wheate
is
sifted
.
The
whiche
Peter
expounding
as
it
were
saith
,
Be
ye
sober
&
watche
,
because
your
aduersary
the
deuel
goeth
seking
like
a
roaring
Lyon
whome
hee
may
deuoure
.
●…etr
.
5.
Christe
sayth
not
here
,
Least
ye
be
tempted
,
but
he
sayth
,
Least
ye
enter
into
temptation
,
that
is
(
as
we
sayde
before
)
least
ye
be
vanquished
with
the
temptation
to
come
,
&
be
after
a
sorte
swallowed
vp
of
the
same
.
C.
And
let
vs
note
that
the
manner
of
resisting
is
here
prescribed
,
not
that
we
shuld
take
courage
vppon
our
owne
power
and
strengthe
,
but
rather
that
we
knowing
our
owne
infirmitie
,
may
craue
strengthe
and
might
of
the
Lorde
.
Watchinges
without
praiers
profite
nothing
.
Therefore
oure
watching
without
prayers
wil
proffite
nothing
at
all
.
The
spirite
is
willing
,
but
the
fleshe
.
Least
he
should
with
terror
discourage
the
disciples
,
he
doth
gently
chastice
&
correcte
their
slouth
,
comforting
and
putting
them
in
good
hope
againe
.
And
first
of
all
he
admonisheth
,
that
,
although
they
being
ready
&
prompte
,
are
desirous
to
doe
well
,
yet
notwithstanding
that
they
must
sight
with
the
infirmitie
of
the
fleshe
:
and
that
therefore
their
praiers
are
ne●…er
superfluous
.
By
the
promptnes
and
willingnes
of
the
Spirite
,
Spirite
.
he
vnderstandeth
the
affection
of
the
minde
,
whiche
is
gouerned
by
the
holy
ghost
.
And
that
part
whiche
is
reformed
by
the
spirite
of
God
is
called
,
the
spirite
in
than
,
by
a
figure
called
Metonymia
,
or
denomination
:
this
is
that
readines
of
the
spirite
whiche
coueteth
to
followe
God
whether
soeuer
he
shall
call
:
where
suche
promptnes
is
in
man
,
it
may
be
called
a
willing
spirite
.
Fleshe
.
And
he
calleth
that
fleshe
whiche
by
nature
resteth
in
man
,
and
the
naturall
affection
of
the
mynde
also
.
We
see
therefore
that
he
graunteth
vnto
them
the
prayse
of
wyllingnes
,
least
their
infirmitie
should
caste
them
into
dispayre
:
and
yet
notwithstanding
we
see
that
he
prycketh
them
forwarde
to
prayer
,
because
as
yet
thei
were
not
sufficiently
endewed
with
a
strong
spirite
.
Wherefore
this
admonition
dothe
properly
pertayne
to
the
faithfull
,
who
beinge
regenerated
by
the
spirit
of
God
,
desier
to
do
well
:
yet
for
all
that
,
they
labour
as
yet
vnder
the
infirmitie
of
the
fleshe
.
For
although
the
grace
of
the
spirite
be
in
them
,
yet
are
they
weake
according
to
the
fleshe
.
And
although
the
weakenes
of
the
Disciples
is
here
shewed
vnto
them
onely
,
by
Christe
:
yet
notwithstanding
,
because
the
same
that
is
found
here
in
them
,
pertaineth
to
all
other
men
,
we
may
hereby
gather
a
generall
doctrine
,
namely
that
wee
must
watche
dilligently
in
prayer
:
because
wee
haue
not
as
yet
in
vs
suche
strengthe
of
the
spirit
,
but
that
we
may
easely
fall
through
the
infirmitie
of
the
fleshe
,
excepte
the
Lord
doe
staye
and
holde
vs
vp
with
his
hande
.
Moreouer
,
there
is
no
cause
why
we
should
tremble
or
feare
:
Because
a
certayne
and
and
sure
remedy
is
propounded
vnto
vs
,
the
whiche
we
shall
not
seke
a
farre
of
,
neither
in
vayne
.
For
Christe
promyseth
that
all
they
shall
haue
the
vpper
hande
,
whiche
geuing
them selues
vnto
prayer
,
caste
of
diligently
the
sluggishenes
of
the
fleshe
.
42
He
wente
awaye
once
agayne
and
prayed
saying
:
O
my
father
if
this
cup
may
not
passe
from
me
,
excepte
I
drinke
of
it
thy
will
be
fulfilled
.
He
went
awaye
once
agayne
.
C.
Although
he
sayth
that
Christe
prayed
here
the
second
tyme
,
yet
notwithstanding
,
we
see
here
no
forme
of
prayer
.
But
this
praier
is
nothing
els
then
a
testimony
of
obedience
,
to
brydel
hym selfe
of
his
owne
desyer
,
that
the
wyll
of
his
father
might
be
fulfilled
.
Notwithstanding
there
is
no
doubt
but
that
this
testimony
of
Christ
may
be
called
a
prayer
.
For
he
so
testifieth
that
he
altogether
desyreth
to
haue
this
wyll
fulfilled
in
hym
:
as
when
we
saye
thy
wyll
bee
done
,
we
doe
not
make
our
petition
so
as
though
he
should
doe
it
against
oure
wylles
:
but
that
he
would
bende
and
frame
our
mindes
to
wyll
that
whiche
he
wylleth
.
By
these
woordes
of
Mathewe
therefore
Christe
semeth
more
frely
to
committe
hym selfe
(
all
feare
as
it
were
being
gone
)
to
his
father
.
Neither
doth
he
desyer
any
more
that
the
cuppe
might
be
taken
from
hym
,
but
this
desyer
being
paste
,
he
rather
seketh
to
obeye
the
counsell
and
purpose
of
God.
If
this
cuppe
may
not
passe
from
me
.
C.
But
did
Christe
doubte
here
?
There
are
dyuers
and
sondery
motions
truely
in
a
troubled
mynde
:
For
what
is
perturbation
els
,
than
as
a
waue
,
with
the
whiche
the
myndes
of
men
are
caried
?
He
was
not
troubled
verely
as
wee
commonly
are
:
yet
notwithstandinge
,
it
was
mete
that
he
should
bee
troubled
after
a
sorte
,
that
he
hauing
a
felyng
of
our
infirmities
myght
be
mercifull
vnto
vs
.
C.
The
Euangeliste
Marke
maketh
no
mencion
of
this
goinge
:
yea
and
when
Christe
retourned
the
seconde
tyme
,
he
is
sayde
to
●…itterate
the
same
peticions
that
he
dyd
before
.
And
there
is
no
doubte
,
but
that
so
often
as
he
prayed
,
he
was
dryuen
thereunto
by
the
feare
and
horror
of
death
.
Notwithstanding
,
it
is
probable
that
he
was
at
the
seconde
tyme
,
more
inclyned
to
shewe
his
obedience
to
the
father
,
and
that
hee
was
by
the
firste
assaulte
of
temptation
incouraged
to
go
to
his
deathe
with
the
greater
bouldenes
.
Luke
doth
not
distinctly
shewe
that
he
prayed
at
seuerall
tymes
:
but
sayth
onely
,
that
when
sorrowe
and
grief
did
vrge
him
,
he
did
the
longer
,
and
with
the
more
vehemency
praye
,
as
though
it
had
bene
one
only
prayer
.
But
we
do
know
that
the
Euangelistes
sometymes
omitting
the
circumstaunces
,
doe
onely
touche
the
effecte
.
Where
as
therfore
he
sayth
that
Christe
came
at
the
ende
of
his
prayer
to
the
disciples
,
it
is
so
spoken
by
a
figure
called
,
Hysteron
proteron
:
Hysteron
Proteron
is
a
figure
●…sed
,
when
●…thing
is
d●…red
out
of
●…der
prope●…rously
.
Euen
as
in
the
other
parte
also
,
where
he
saythe
that
an
Aungel
appeared
from
heauen
,
before
that
he
maketh
mention
of
the
agonye
of
Christe
:
whiche
should
by
order
haue
bene
first
declared
.
But
the
preposterous
order
whiche
the
Euangelist
vseth
,
proueth
no
absurditie
:
because
,
to
the
ende
we
might
knowe
,
that
the
Aungell
was
sente
vnto
hym
in
vayne
,
he
doth
afterwarde
expresse
the
necessitie
:
and
so
the
latter
narration
,
is
as
it
were
a
shewing
of
the
cause
.
And
although
fortitude
commeth
of
nothinge
,
but
of
the
spirite
of
God
onely
,
yet
notwithstandynge
this
letteth
not
,
but
that
God
may
vse
his
Aungels
as
ministers
.
And
hereby
we
may
gather
,
what
great
tormentes
the
sonne
of
God
suffered
,
when
that
it
was
mete
for
the
helpe
of
God
to
be
so
sette
forthe
,
that
he
myght
beholde
the
same
with
his
eyes
.
43
And
hee
came
and
founde
them
a
sleape
agayne
.
For
their
eyes
were
heauy
.
And
hee
came
and
founde
them
a
sleape
agayne
.
C.
Wee
doe
see
here
that
Christe
vsed
not
a
continuing
prayer
,
but
put
this
solace
betwene
,
namely
the
comming
to
the
disciples
.
For
suche
continuance
of
prayer
is
not
required
of
the
faythfull
,
that
they
myghte
not
leaue
of
from
the
same
:
But
rather
lette
them
continewe
in
their
prayers
after
the
example
of
Christe
,
vntyll
they
bee
come
so
farre
as
their
infirmitie
wyll
suffer
,
let
them
cease
for
a
lyttle
tyme
,
notwithstandynge
when
they
haue
breathed
them selues
,
let
them
turne
agayne
vnto
God
by
prayer
.
A.
Euen
as
therefore
at
the
first
time
he
rose
from
prayer
,
and
commyng
to
his
Disciples
,
sought
for
some
solace
,
euen
so
nowe
this
seconde
tyme
hee
retourneth
to
them
agayne
:
at
whose
handes
hee
founde
no
more
ease
,
than
hee
dyd
before
.
For
their
eyes
were
heauy
.
C.
This
sleapynes
came
,
neither
with
gluttony
,
nor
by
grosse
securitie
,
nor
by
any
sodayne
merynes
of
the
fleshe
:
but
rather
by
immoderate
sorrowe
,
as
Luke
testifieth
.
Whereby
wee
doe
the
better
perceyue
howe
prone
and
ready
our
fleshe
is
to
slouggishenes
,
to
the
whiche
,
the
very
daungers
them selues
doe
bringe
the
forgetting
of
God
.
So
that
Sathan
hath
euery
waye
apte
and
mete
occasion
,
to
snare
vs
.
For
if
we
feare
no
daunger
,
we
are
by
and
by
as
it
were
in
a
dronken
sleape
,
in
the
whiche
he
lulleth
vs
:
and
hee
ouerwhelmeth
oure
sences
with
feare
and
sorrowe
,
(
by
the
whiche
we
should
be
styrred
vp
to
prayer
)
leaste
they
shoulde
serue
the
Lorde
:
And
so
by
all
meanes
men
are
alienate
and
drawen
awaye
from
God
,
vntyll
he
gather
them
vnto
hym
agayne
:
Wee
muste
also
note
the
circumstaunce
,
that
the
disciples
being
so
sharpely
reprehended
,
fell
strayghtwaye
a
sleape
agayne
.
But
this
is
not
spoken
of
all
the
disciples
,
but
of
those
three
onely
whiche
the
Lorde
chose
to
beare
hym
company
.
What
shall
become
then
of
the
common
sorte
,
when
this
happened
in
the
flower
?
M.
Truely
there
is
nothing
spoken
here
of
the
infirmitie
and
slouggishenes
of
the
disciples
,
whiche
happeneth
not
dayly
vnto
vs
.
For
howe
often
are
wee
admonished
,
and
howe
often
do
we
fall
for
all
that
?
Wee
haue
nede
therefore
of
Christe
,
whiche
may
styrre
vs
vp
,
wee
haue
nede
also
of
his
sufferance
,
that
he
may
beare
with
our
forgetfulnes
,
least
we
by
&
by
be
caste
of
according
to
our
deseruing
.
44
And
he
lu●…te
them
and
went
agayne
and
prayed
the
thyrde
tyme
sayinge
the
same
woordes
.
And
he
lefte
them
.
C.
Hee
seinge
that
the
eyes
of
his
disciples
were
heauy
,
and
that
his
former
reprehencion
had
profited
little
with
them
,
lefte
them
,
and
wente
to
prayer
agayne
.
And
prayed
the
thirde
tyme
.
M.
The
affection
of
nature
abhorring
the
crosse
caused
hym
to
do
this
.
For
although
there
were
not
in
hym
suche
a
wrestlynge
of
the
fleshe
and
of
the
spirite
,
as
there
is
in
vs
:
yet
notwithstanding
,
because
he
tooke
vpon
him
our
infirmities
,
it
was
mete
that
he
should
be
like
vnto
vs
in
somewhat
,
that
feare
might
haue
his
course
to
come
again
,
though
it
were
once
or
twyse
ouercome
.
Saying
the
same
wordes
.
C.
The
itteration
or
repetition
of
one
thing
was
not
lippe
labour
whiche
Christe
condemned
in
hipocrites
,
Matth
6.
whiche
thinke
that
they
shall
obtaine
that
,
with
their
vayne
babling
,
whiche
they
aske
not
sincerely
or
with
the
harte
:
but
Christe
taught
by
his
example
,
that
it
becommeth
vs
not
to
bee
discouraged
,
nor
weary
in
praying
,
if
we
obtayne
not
by
and
by
our
desiers
.
This
therefore
is
not
a
superfluous
repetition
of
woordes
,
if
the
temptation
of
repulse
,
or
deniall
of
our
requestes
,
do
not
extinguyshe
the
desyer
of
praying
,
but
doe
continue
askyng
the
same
thing
,
the
thirde
and
fourth
tyme
,
whiche
the
Lorde
before
seamed
to
haue
denied
.
M.
The
Euangeliste
Luke
addeth
saying
:
And
his
sweate
was
like
droppes
of
bloud
,
trickling
down
to
the
grounde
▪
The
which
wordes
are
not
so
to
be
taken
,
as
though
he
would
say
,
that
these
droppes
,
were
but
lyke
dropes
of
bloude
,
and
not
bloud
in
dede
:
but
we
must
vnderstande
them
,
that
his
sweate
ranne
down
with
droppes
of
bloud
.
And
the
Greke
worde
here
,
doth
not
onely
signifie
likenes
,
but
also
the
shewe
of
truthe
:
as
when
it
is
sayde
.
And
we
sawe
his
glory
,
as
it
had
ben
the
glory
of
the
only
begotten
sonne
of
God.
Iohn
.
1.
that
bloudy
sweate
truely
was
a
token
of
great
paine
&
torment
,
&
very
miraculous
.
45
Then
commeth
he
to
his
disciples
and
saith
vnto
them
:
sleape
on
nowe
and
take
your
reste
:
beholde
the
howre
is
at
hande
,
and
the
sonne
of
man
is
betraied
into
the
handes
of
synners
.
Then
commeth
he
●…o
his
disciples
.
Bu.
His
prayers
being
ended
,
and
his
whole
cause
being
committed
vnto
God
and
his
mynde
being
framed
and
confirmed
to
suffer
death
,
&
to
abyde
all
kynde
of
tormentes
,
the
Lord
retourneth
to
his
disciples
,
whome
he
founde
nothing
the
more
vigilante
:
and
saithe
.
Slepe
on
now
and
take
your
rest
.
C.
It
may
appere
euidently
enough
,
the
Christ
speaketh
here
Ironice
,
but
yet
let
vs
see
to
what
end
this
figuratiue
speache
dothe
appertaine
.
For
,
because
Christe
had
profited
nothing
in
admonishing
his
disciples
,
hee
dothe
not
onely
touche
their
sluggishnes
,
but
also
denounceth
,
that
although
they
woulde
bee
slouthful
,
they
should
haue
no
leasure
.
The
sence
therefore
is
this
:
Because
I
haue
hytherto
spoken
vnto
you
in
vayne
,
I
wyll
nowe
ceasse
to
exhorte
you
any
more
:
But
howe
soeuer
ye
haue
lybertie
to
sleape
through
me
,
yet
notwithstanding
your
enemies
wyll
not
suffer
it
,
but
wyl
constrayne
you
to
watche
against
your
willes
.
Bu.
For
nowe
both
my
payne
,
and
your
great
daunger
also
is
at
hande
.
And
therfore
in
Marke
it
is
added
,
It
is
enough
:
as
if
hee
shoulde
haue
sayde
:
It
is
not
nowe
tyme
to
sleape
.
And
after
this
manner
the
Lorde
dothe
oftentymes
chasten
the
sluggishnes
of
men
,
that
they
which
are
deafe
to
heare
wordes
,
may
at
the
lengthe
be
constrayned
by
euels
to
watche
.
Wherefore
let
vs
learne
by
the
wordes
of
the
Lorde
,
to
geue
eare
in
dewe
tyme
,
least
that
necessitie
plucke
that
from
vs
by
violence
to
late
,
whiche
hee
by
fayre
meanes
wold
haue
gotten
at
our
hands
in
due
tyme
.
Beholde
the
hower
is
at
hande
.
M.
He
maketh
mencion
of
his
hower
,
to
the
ende
they
might
vnderstande
,
that
nowe
there
is
nothing
lesse
,
than
the
tyme
of
sleape
,
to
be
taken
:
as
if
he
should
saye
,
It
is
nowe
the
hower
in
the
whiche
I
must
be
taken
,
my
enemies
are
present
that
must
laye
handes
vpon
me
,
and
yet
ye
sleape
:
this
hower
requireth
an
other
matter
,
nowe
can
y●…
not
sleape
any
more
,
aryse
:
and
so
forth
.
And
we
must
note
that
he
calleth
that
tyme
of
his
taking
his
hower
,
that
is
,
the
certain
&
appointed
tyme
.
Euen
as
it
is
sayd
in
another
place
:
They
sought
therefore
to
take
him
,
but
no
man
layde
handes
on
him
:
because
his
hower
was
not
yet
come
.
We
are
therfore
here
admonished
that
euery
man
hath
a
certayne
and
appointed
tyme
either
of
lyfe
or
death
,
Man
hath
a
certayne
tyme
appointed
eyther
of
life
or
death
.
whiche
he
can
not
passe
.
And
the
s●…n
of
man
〈◊〉
and
into
the
hands
of
sinners
.
M.
By
the
name
of
sinners
in
this
place
,
(
as
in
many
other
also
)
all
mortal
men
are
not
vnderstoode
whiche
by
nature
are
synfull
:
but
the
wicked
only
,
and
such
as
haue
no
feare
of
God
before
their
eyes
.
Act.
2.
Whereupon
S.
Peter
also
saith
thus
:
Hym
haue
ye
taken
by
the
handes
of
vnrighteous
persones
,
after
he
was
deliuered
by
the
determinate
counsel
and
foreknowledge
of
God
,
and
haue
crucified
and
slayne
hym
.
To
bee
betrayed
into
the
hands
of
synners
,
is
to
be
deliuered
into
all
their
power
,
and
to
bee
geuen
to
be
vsed
at
their
pleasure
.
When
he
sayeth
that
he
must
be
geuen
to
synners
,
he
meaneth
,
that
he
being
innocente
,
must
be
delyuered
vp
,
and
sheweth
also
that
they
were
wycked
and
vniust
ministers
of
his
deathe
,
although
he
shoulde
bee
delyuered
into
their
handes
by
the
deuine
counsell
of
the
father
.
Hereby
we
perceyue
that
the
deuine
dispensation
vseth
the
reprobate
to
the
chastisement
of
his
sonnes
,
yea
,
Reprobate●…
are
vsed
to
chastiseme●…
of
the
godl●…
and
the
ministery
of
Sathan
also
:
as
we
haue
often
tymes
declared
before
.
46
Ryse
let
vs
be
goinge
:
beholde
he
is
at
hande
that
doth
betraye
me
.
Rise
let
vs
be
going
.
C.
By
these
woordes
he
declareth
,
that
so
soone
as
he
had
praied
he
was
armed
with
newe
weapons
.
At
the
fyrste
truely
hee
was
wyllynge
●…nough
to
dye
,
but
in
the
very
instante
,
he
had
a
sharpe
battayle
with
the
fleshe
,
in
so
much
that
willingly
he
would
haue
deliuered
hym selfe
from
death
,
if
so
be
he
might
haue
done
it
with
the
good
will
of
his
father
.
He
obtayned
therefore
by
teares
from
heauen
,
newe
power
:
Not
that
hee
euer
stoode
in
lacke
or
wanted
the
same
,
but
because
vnder
the
infyrmitie
of
the
fleshe
,
whiche
been
tooke
vppon
hym
of
his
owne
accorde
,
hee
woulde
paynefully
trauayle
,
with
grief
&
hard
labour
,
that
in
his
owne
persone
he
myght
get
vnto
vs
the
victory
.
And
nowe
the
tremblynge
beynge
asswaged
,
and
feare
subdewed
,
to
the
ende
hee
myght
agayne
offer
a
voluntary
sacrifice
to
the
father
,
hee
doth
not
onely
stand
to
his
purpose
constantly
,
but
goeth
wyllyngly
to
the
deathe
.
A.
He
saithe
not
:
Rise
let
vs
flie
away
:
but
aryse
,
〈◊〉
vs
〈◊〉
them
.
M.
Whereuppon
●…
.
Iohn
wryteth
thus
.
And
Iesus
knowing
all
thynges
that
should
come
on
hym
,
wente
foorthe
,
and
sayde
vnto
them
,
whome
seke
ye
?
Beholde
he
is
at
hande
that
dothe
betraye
me
.
M.
He
rather
maketh
mention
of
the
traytour
than
of
any
other
,
because
there
was
more
faulte
in
hym
than
in
any
other
of
the
souldiours
that
came
with
hym
.
He
sayde
not
,
Iudas
is
at
hande
:
for
then
they
should
haue
vnderstode
what
daunger
ther
might
be
,
by
the
comming
of
Iudas
,
which
was
their
fellowe
disciple
:
but
hee
saithe
:
He
is
at
hande
whiche
dothe
betraye
me
:
that
being
thereby
moued
,
they
might
start
vp
with
spede
,
as
if
he
should
saye
:
He
is
come
,
of
whom
I
said
vnto
you
at
the
Supper
One
of
you
shal
betray
me
.
Now
ye
sée
that
I
spake
vnto
you
the
trueth
.
C.
For
the
Euangelistes
do
declare
with
great
diligence
,
that
the
Lord
foresawe
,
whatsoeuer
he
spake
.
Wheruppon
it
might
certeinly
be
gathered
,
that
he
was
not
drawne
vnto
death
by
external
violence
,
but
in
respect
of
this
,
that
the
wicked
executed
the
secret
counsell
of
God
.
Although
therfore
a
sorowful
&
fearefull
sighte
was
by
&
by
set
before
the
disciples
,
yet
notwithstanding
an
argument
&
confirmation
of
their
faith
was
therwith
offered
,
whereby
they
might
erecte
&
conforte
them selues
,
seing
the
matter
it selfe
did
declare
that
nothing
was
don
by
chaunce
,
&
the
fore
warning
of
Christ
directed
them
to
behold
the
glory
of
his
deity
.
47.
While
he
yet
spake
,
lo
,
Iudas
one
of
the
twelue
,
came
,
and
with
him
a
great
multitude
,
with
swordes
and
staues
,
sente
from
the
chiefe
pristes
,
and
elders
of
the
people
.
While
he
yet
spake
.
M.
S.
Iohn
writeth
saying
:
Iudas
then
,
after
he
had
receyued
a
bond
of
men
(
&
ministers
of
the
hye
priestes
&
Phariseis
)
came
thyther
with
lanterns
,
and
fyerbrands
,
and
weapens
:
after
these
things
the
wordes
which
our
Euangeliste
writeth
,
followe
,
namely
,
While
he
yet
spake
.
The
weapens
mencioned
by
s.
Iohn
,
are
called
by
Mathew
,
Marke
&
Luke
,
swordes
and
staues
.
And
because
the
Lord
had
said
to
his
sleapy
Disciples
,
Behold
he
is
at
hande
which
doth
betray
me
,
now
the
Euangeliste
doth
consequently
describe
howe
it
was
don
,
saying
:
While
he
yet
spake
,
lo
,
M.
The
Disciples
,
Peter
,
Iames
,
and
Iohn
,
beinge
a
sleape
,
Iudas
sleapte
not
,
but
watched
diligently
,
that
he
might
bringe
the
worke
of
his
treason
to
an
ende
.
The
whiche
is
an
example
of
the
wycked
disposition
of
man
,
by
the
which
it
commeth
to
passe
,
that
the
reprobate
are
more
vigilant
to
do
euel
,
than
the
electe
are
,
●…t
wicked
●…sition
of
●…bates
.
to
do
good
.
One
of
the
nomber
.
C.
A
horrible
example
truely
,
that
Christe
should
be
betrayed
of
one
of
his
Apostels
,
which
he
had
chosen
himself
.
It
was
mete
it
shoulde
be
so
,
leaste
peraduenture
wee
should
be
troubled
with
dayly
treasons
,
when
we
see
that
such
betrayers
of
the
woorde
should
come
of
the
nomber
of
the
ministers
therof
.
That
must
be
fulfilled
i●…
the
church
which
was
begon
in
the
head
thereof
the
which
is
neuer
more
greuously
afflicted
,
than
of
those
which
seme
to
be
the
members
therof
.
And
with
him
a
great
multitude
M.
He
saith
not
,
And
behold
a
great
multitude
,
and
Iudas
with
them
,
but
(
speaking
of
the
captaine
of
this
multitude
)
he
saith
,
Iudas
came
,
&
with
him
a
great
multitude
.
So
hath
Luke
,
And
he
which
was
called
Iudas
,
one
of
the
twelue
,
wente
before
them
.
So
that
the
enemis
of
Christ
which
came
against
Christ
,
were
conducted
vnder
the
banner
of
Iudas
the
Disciple
of
Christe
.
A.
And
as
the
firste
Adam
was
taken
by
the
subtilty
&
deceite
of
the
Serpent
,
euen
so
the
second
Adam
was
betrayed
by
the
wickednes
of
Iudas
the
son
of
the
deuell
:
but
Adam
consented
to
sinne
,
wheras
Christ
beinge
altogether
heauenvly
,
got
vnto
vs
al
▪
by
his
obedience
,
euerlasting
life
.
But
let
vs
behold
&
consider
the
hainousnes
of
the
matter
.
Iudas
was
therfore
an
Apostel
of
Christ
that
he
might
bring
the
multitude
of
people
to
beleue
on
Christe
,
by
the
Gospel
,
the
worde
of
eternal
saluation
,
and
to
obtaine
euerlasting
life
of
him
For
the
Gospel
is
the
power
of
God
to
saluation
,
Rom.
1.
to
al
that
beleue
the
same
.
But
behold
,
the
reprobate
wretche
bringeth
the
multitude
to
destroye
Christ
,
and
to
get
them
perpetual
damnation
:
for
somuche
as
,
Rom.
6.
the
rewarde
of
sinne
is
death
.
The
hye
priests
,
Scribes
,
&
Pharises
,
&
the
elders
of
the
people
,
were
ordained
to
this
purpose
that
they
should
shadowe
&
prefigure
Christ
,
with
their
sacrifices
(
for
it
was
impossible
the
sinnee
shoulde
be
put
awaye
by
the
bloud
of
beastes
)
&
that
they
should
administer
pollitique
&
ciuil
gouernment
,
Hebr.
10.
to
preserue
the
promises
made
as
concerning
christ
but
behold
(
O
vilsanouse
dede
)
they
sende
forth
a
traiter
,
with
a
multitude
of
soldiers
,
vtterly
to
destroy
christ
.
With
swordes
M.
S.
Iohn
calleth
these
swordes
,
&
staues
,
weapens
,
which
the
enemies
of
Christe
vsed
,
either
,
leaste
the
Disciples
,
or
multitude
,
should
rescue
&
defende
Christe
,
or
els
that
the
custome
&
common
maner
might
be
obserued
in
takynge
of
Christe
,
as
of
a
seditiouse
persone
.
Wherefore
not
all
the
multitude
,
but
they
only
which
were
sente
of
the
hye
Pristes
,
Scribes
,
and
Phariseis
,
wente
forth
with
the
trayter
,
hauing
receiued
a
company
or
bande
of
soldiers
,
of
the
Romaine
captaine
.
C.
Whereby
also
it
appeareth
that
the
hye
pristes
and
Scribes
were
stricken
&
vexed
with
an
euel
conscience
,
in
somuch
that
they
did
all
thinges
with
feare
.
For
to
what
ende
shoulde
such
preparation
be
to
take
Christ
,
whome
they
knewe
to
be
altogether
vnarmed
?
Hereuppon
therfore
came
such
careful
prouision
,
because
the
diuine
power
of
Christe
,
(
which
they
were
constraineth
by
many
documents
to
fels
)
did
vexe
and
trouble
them
within
.
But
of
the
other
parte
,
their
monstrouse
madnes
burst
forth
,
in
that
they
bearing
them selues
boulde
vppon
the
force
of
weapons
,
dare
presume
to
rebel
against
God
.
A.
And
we
must
note
that
there
were
some
of
all
estates
,
which
did
helpe
,
and
geue
their
consent
to
take
Christ
Of
the
Apostels
,
Iudas
,
was
one
,
who
sometimes
,
tooke
swete
counsel
of
the
Lord
and
walked
with
the
Lorde
as
a
frende
,
Psalme
55.
Iohn
.
18.
&
yet
for
all
that
nowe
,
he
betrayeth
him
.
Of
the
soldiers
,
ther
was
the
chefe
captaine
with
his
wycked
company
,
as
S.
Iohn
declareth
at
large
.
Of
the
hye
priestes
,
Scribes
,
&
Phariseis
their
ministers
.
Of
the
elders
of
the
people
:
their
seruants
:
that
no
man
might
haue
excuse
.
48.
But
he
that
betrayed
him
,
gaue
them
a
token
sayinge
:
whome
soeuer
I
kysse
,
that
same
is
he
,
hold
him
fast
.
But
he
that
betrayed
hym
A.
This
fayned
shewe
,
and
hidden
hypocrisy
maketh
the
falt
of
Iudas
more
hainouse
:
not
because
it
was
hidden
from
Christe
,
(
for
he
is
a
searcher
of
the
harte
&
reynes
)
but
because
he
woulde
not
seme
to
be
a
traitor
,
but
a
frende
.
C.
For
their
is
no
doubte
,
but
that
he
was
stayed
,
eyther
by
the
shame
of
his
wicked
acte
,
or
els
for
the
reuerence
of
the
Lorde
,
not
openly
to
professe
hym selfe
to
be
one
of
his
enemys
:
yea
,
wheras
it
is
sayde
in
S.
Marke
,
that
he
charged
the
soldiers
,
to
lead
him
away
warely
,
it
was
done
because
he
remembred
by
howe
many
documents
the
Lorde
had
proued
at
other
times
,
his
diuine
power
.
Holde
him
faste
.
Bu.
He
would
haue
hym
taken
with
all
spede
that
might
be
,
least
he
should
escape
awaye
.
For
the
Lorde
,
his
enemyes
being
deluded
,
&
mockd
had
escaped
oftentimes
out
of
the
handes
of
those
that
soughte
his
death
.
Luke
.
4.
Iohn
.
8.
and
.10
.
A.
Leaste
therefore
,
the
lyke
shoulde
happen
now
,
the
trayter
admonisheth
the
soldiers
,
to
holde
him
faste
,
and
to
leade
him
awaye
warely
(
that
is
to
say
,
with
diligent
hede
)
least
he
should
escape
.
C.
But
notwithstanding
the
madnes
of
the
trayter
is
wonderfull
eyther
to
couer
him selfe
with
vaine
dissimulation
,
when
he
should
come
in
the
presence
of
the
sonne
of
God
,
or
to
set
the
power
of
men
against
his
power
.
E.
S.
Iohn
addeth
after
this
saying
,
Iesus
therefore
knowinge
all
thinges
that
shoulde
come
vppon
him
wente
foorthe
and
said
:
Whome
seke
ye
?
They
answer
Iesus
of
Nazareth
.
Iesus
saith
vnto
them
,
I
am
he
.
Iudas
also
which
betrayed
hym
stoode
with
them
.
By
the
which
wordes
truely
,
the
Euangelist
doth
more
plainely
expresse
,
with
howe
willinge
a
minde
Christe
went
vnto
his
death
:
and
therewith
also
he
declareth
what
greate
power
he
breathed
forthe
by
one
woorde
:
that
wee
might
knowe
,
that
the
wycked
were
able
to
do
nothinge
vnto
him
,
but
vppon
his
owne
sufferance
.
The
like
miracle
almost
we
haue
of
the
host
of
the
kinge
of
Assirians
,
whiche
was
strycken
with
blindnes
at
the
prayer
of
Elizeus
.
49.
And
forthewith
he
came
to
Iesus
,
and
sayde
,
haile
master
:
and
kyssed
hym
.
And
forthwith
he
came
to
Iesus
Bu.
The
Euangelist
Luke
hath
:
And
Iudas
one
of
the
twelue
,
wente
before
them
,
&
pressed
nye
vnto
Iesus
to
kisse
him
.
Hayle
master
C.
There
is
no
doubte
but
that
Iudas
fained
by
these
wordes
as
though
he
fearing
his
maisters
daunger
,
had
ben
touched
with
mercy
.
And
therfore
Marke
hath
a
repetition
of
this
worde
:
Maister
,
Master
:
for
although
the
maiesty
of
Christ
did
vrge
him
,
yet
notwithstanding
the
deuel
had
so
bewitched
his
minde
,
that
he
thoughe
his
falsehoode
to
bee
verye
well
hydden
with
a
kisse
&
flattering
wordes
,
therfore
this
salutacion
or
acclamation
was
a
pretence
of
compassion
.
And
he
kissed
hym
We
muste
Iudge
the
same
of
the
kysse
that
we
did
of
the
salutation
going
before
.
For
although
it
were
a
common
maner
amonge
the
Iewes
,
to
entertaine
their
frendes
with
a
kysse
,
yet
notwithstanding
,
because
Iudas
was
departed
a
littell
before
from
Christ
,
he
semeth
nowe
,
as
one
sodenly
made
afrayed
through
feare
,
to
geue
his
master
the
last
kysse
,
or
farewell
.
And
so
by
an
outward
shewe
of
godlines
hee
semeth
to
excell
the
reste
,
when
he
semeth
with
greate
gréefe
and
sorowe
to
be
separated
from
his
master
:
But
howe
lyttell
he
profited
by
his
deceits
,
it
appeareth
by
the
answere
of
Christe
hereafter
followinge
.
Bu.
Iudas
therefore
fayned
these
twoo
thinges
,
namely
the
cooler
of
frendeship
,
and
the
shewe
of
Godlines
.
●…attery
in
●●eship
.
●…ing
.
19.
He
was
an
open
enemy
,
and
yet
neuertheles
he
calleth
Christ
his
master
,
and
that
with
a
repetition
thinking
thereby
to
deceyue
the
mindes
of
Christe
and
of
his
Disciples
.
Euen
so
Ioab
going
about
to
kill
Amasa
,
kyssed
hym
,
and
flattered
hym
in
this
wyse
,
saying
:
Arte
thou
in
healthe
my
brother
.
Let
vs
learne
therefore
by
this
place
,
howe
greate
the
force
of
impiety
is
,
and
whether
it
will
bringe
vs
at
the
lengthe
,
if
wee
do
not
resiste
the
beginninges
and
originall
thereof
.
This
Iudas
is
not
afrayde
for
money
,
of
enuy
,
and
impiety
,
to
salute
his
Sauiour
,
and
to
geue
his
master
a
kysse
,
when
as
notwithstanding
he
did
acknowlege
him
to
be
his
master
,
neither
kissed
he
him
for
any
loue
or
frendeship
,
but
onelye
to
geue
him
a
dedly
wounde
.
Thus
did
Cayne
deale
with
Abell
,
who
vnder
the
pretence
of
frendely
repaste
,
slewe
his
brother
.
It
is
no
merueile
therefore
if
they
at
this
day
,
which
seke
for
nothinge
ells
,
than
to
ouerthrowe
Christe
and
his
Gospell
,
doe
vse
also
faire
promises
,
othes
,
woordes
,
and
signes
.
He
whiche
knoweth
not
that
Iudas
is
the
father
of
these
men
,
being
suche
wycked
hypocrites
as
he
was
,
beleueth
their
gloseinge
,
and
painted
promises
.
50.
And
Iesus
sayde
vnto
hym
:
frende
wherefore
arte
thou
come
?
Then
came
they
and
laide
handes
on
Iesus
,
and
tooke
him
.
And
Iesus
saide
to
him
Bu.
Here
we
may
beholde
in
Christ
a
most
perfecte
example
of
mekenes
.
He
did
not
refuse
to
receiue
the
kysse
of
the
hipocrite
Iudas
:
but
bewayling
his
blindenes
,
and
calling
the
miserable
wretche
to
repentance
,
stricketh
his
conscience
with
a
most
louing
,
frendly
,
and
gentle
saying
.
Frende
wherefore
arte
thou
come
.
C.
The
Euangeliste
Saint
Luke
more
expresely
saith
,
Iudas
doest
thou
betraye
the
Sonne
of
man
with
a
kysse
?
These
wordes
of
S.
Luke
do
more
vehemently
vrge
Iudas
of
hipocrisy
than
do
the
wordes
of
Mathew
,
howbeit
they
are
not
spoken
so
much
to
reproch
him
,
as
to
put
him
in
minde
of
the
clemency
and
loue
which
before
he
had
shewed
towardes
hym
,
beinge
nowe
abused
.
For
wee
maye
not
thinke
that
when
Christe
called
Iudas
,
frende
,
he
did
it
Ironicè
,
as
if
he
had
ment
him
to
bee
his
enemye
,
but
he
rather
casteth
his
ingratitude
in
his
téeth
because
of
a
companion
and
frende
he
is
now
become
a
trayter
:
euen
as
it
was
foreshewed
in
the
Scripture
,
where
it
is
saide
:
It
is
not
an
open
enemy
that
hath
done
me
this
dishonor
:
for
then
I
coulde
haue
borne
it
:
neither
was
it
mine
aduersary
that
did
magnifye
hymselfe
againste
me
:
Psalme
35.
For
then
peraduenture
I
woulde
haue
hyd
my selfe
from
him
.
But
it
was
euen
thou
my
companion
,
my
guide
,
&
min
owne
familiar
frend
,
&c.
Wherefore
arte
thou
come
?
Bu.
Christe
was
not
ignoraunt
wherefore
the
traiter
was
come
,
but
after
he
had
shewed
a
token
of
his
loue
,
he
reprehendeth
hym
,
and
prycked
his
conscience
,
that
he
mighte
vnderstande
that
the
deceyte
whiche
he
vsed
was
not
hydden
from
hym
.
As
if
he
hadde
sayde
:
O
Iudas
,
thou
doest
dissemble
thy
frendeship
with
a
kisse
,
&
callest
the
son
of
man
Rabbi
,
or
master
,
&
thinkest
that
I
am
ignorant
wher
about
thou
goest
.
But
I
appeale
to
thin
owne
conscience
,
tel
wherefore
arte
thou
come
?
To
what
ende
vsest
thou
this
kysse
:
I
knowe
wel
ynough
that
thou
betrayest
the
sonne
of
man
with
this
kysse
.
Bu.
I
pray
thée
my
frende
▪
wherefore
commest
thou
to
me
with
so
wycked
a
minde
?
Thou
oughtest
to
remember
the
olde
fayth
and
frendeship
that
hathe
bene
betwene
vs
,
and
howe
haynouse
and
cruell
a
thinge
it
is
to
betraye
the
Sonne
of
man
with
a
kysse
whiche
is
a
token
of
frendeship
.
C.
Thus
we
must
learne
,
accordinge
to
the
example
of
Christe
,
to
mingle
oyle
,
&
vinegar
together
:
When
the
wycked
are
admonished
,
Moderation
to
be
vsed
in
reprehension
.
wee
muste
vse
this
same
moderation
,
which
Christ
vseth
here
:
we
must
neither
flatter
them
,
nor
vse
to
muche
seuerity
:
and
al
things
muste
be
done
vnfaynedlye
:
otherwyse
we
shall
not
followe
Christe
,
whose
admonition
here
described
,
was
vnfayned
.
If
the
wicked
do
repente
at
our
admonition
,
we
haue
woon
the
saluation
of
oure
neighbours
,
but
if
they
do
not
repente
,
our
good
will
shal
be
neuertheles
profitable
vnto
vs
.
The
same
admonition
did
the
Apostell
geue
to
the
Bushopes
,
2.
Tim.
2.
as
appeareth
in
his
epistell
to
Timothe
.
Here
also
wee
do
euidently
sée
that
,
whereof
we
are
admonished
a
litell
before
,
namely
,
that
by
what
deceite
soeuer
hypocrites
do
couer
them selues
,
when
they
come
in
the
presence
of
the
Lord
their
wickednes
is
reuealed
,
yea
and
that
this
doth
bring
great
iudgemente
vnto
them
,
because
they
beinge
frendely
intreated
of
Christe
,
do
rebell
againste
him
.
Moreouer
let
vs
vnderstand
that
the
Church
shal
be
alwayes
subiecte
to
this
euell
,
whiche
Christe
once
in
his
persone
sustained
,
that
is
:
it
shal
nourse
and
bringe
vp
in
the
bosome
therof
trayters
,
and
false
brethren
.
And
therefore
it
was
said
a
litel
before
,
And
the
trayter
which
was
one
of
the
twelue
came
:
beinge
spoken
to
this
ende
,
least
we
should
be
troubled
out
of
measure
,
by
such
examples
:
because
the
Lord
will
trye
our
faith
both
wayes
,
as
,
when
Sathan
doth
sett
vpon
vs
within
&
the
Church
without
,
by
open
enemys
:
and
,
when
he
goeth
about
our
secrete
destruction
,
by
hypocrits
.
notwithstanding
we
are
therewith
taught
that
all
wee
whiche
are
the
Disciples
of
Christe
,
do
imbrace
sincerity
with
him
.
For
the
defections
,
and
reuoltings
which
wee
dayly
beholde
,
do
stirre
vs
vp
to
the
study
of
true
piety
&
to
the
feare
of
God
,
as
witnesseth
S.
Paule
saying
:
let
euery
one
whiche
calleth
on
the
name
of
the
Lorde
departe
from
iniquity
.
2.
Tim.
2.
We
are
al
commaunded
to
kysse
and
imbrace
the
sonne
of
God.
Psalme
.
2.
Let
euery
one
therefore
take
hede
that
he
do
it
not
trayterouslye
.
Then
came
they
and
layed
handes
on
Iesus
.
E.
The
wycked
multitude
obserued
the
trayterouse
signe
whiche
was
geuen
them
and
layed
handes
on
Iesus
▪
and
tooke
hym
.
But
for
this
cause
he
was
made
bonde
,
for
this
cause
he
was
taken
,
that
he
might
deliuer
vs
from
the
bondage
of
sinne
,
and
thraldome
of
Sathan
into
the
gloriouse
liberty
of
the
sonnes
of
God
,
and
that
he
mighte
teache
the
woorshippers
of
hym
patience
,
if
they
at
any
time
being
taken
with
violence
,
shoulde
be
cast
into
bondes
.
Neither
is
there
any
danger
leaste
the
worde
of
God
shoulde
be
bounde
with
vs
also
:
for
Sainct
Paule
saith
that
the
woorde
of
GOD
was
not
bounde
.
Furthermore
,
2.
Tim.
2.
the
sonne
of
man
is
ouercome
,
but
neuertheles
the
eternall
trueth
of
God
,
abideth
frée
,
and
inuincible
.
51.
And
beholde
one
of
those
,
whiche
were
with
Iesus
,
stretched
oute
his
hande
,
and
drew
his
sworde
,
&
strocke
a
seruante
of
the
hye
Priestes
,
and
smote
of
his
eare
.
And
beholde
one
of
them
.
B.
The
Euangeliste
Luke
sheweth
what
the
Disciples
mindes
were
,
before
that
these
thinges
were
done
by
Peter
,
by
these
woordes
:
When
they
whiche
were
about
him
saw
what
woulde
followe
,
they
sayde
vnto
him
:
Lorde
shall
wee
smite
with
the
swoorde
?
Marke
.
●…
It
is
likely
that
all
of
them
were
ready
to
defende
Christ
:
for
they
had
promised
that
they
woulde
rather
dye
with
him
than
that
they
woulde
denye
hym
.
They
seme
therfore
nowe
to
be
willinge
to
performe
that
whiche
before
they
had
promised
.
C.
Whereby
againe
it
appeareth
how
much
more
ready
&
bold
we
are
to
fighte
than
to
beare
the
crosse
.
Wherfore
it
is
mete
that
wee
alwayes
wiselye
consider
,
what
the
Lorde
commaundeth
,
and
what
he
requireth
of
euerye
one
of
vs
,
leaste
the
feruency
of
oure
zeale
doe
burste
forthe
beyonde
reason
and
measure
.
And
where
as
the
Disciples
are
said
to
aske
Christ
,
they
did
it
not
with
the
minde
to
obey
his
will
,
but
by
these
wordes
they
declared
,
that
they
were
readye
and
prepared
to
resiste
the
force
of
their
enemys
.
Neither
did
peter
looke
when
he
shoulde
haue
a
commaundement
and
leaue
geuen
hym
to
stryke
,
but
rashelye
brake
forth
into
vnlawfull
violence
.
B.
This
one
,
which
stoode
by
Christ
,
here
mencioned
is
said
of
the
Euangelist
S.
Iohn
to
be
Symon
Peter
,
which
durste
defende
Christe
before
so
many
armed
men
,
when
as
on
his
side
there
were
but
two
swerdes
present
,
and
not
one
amongest
them
all
mete
for
the
warre
.
C.
At
the
first
sighte
truely
,
this
boldnes
might
seme
worthy
of
praise
,
that
the
Disciples
forgetting
their
owne
infirmity
,
and
beinge
not
mete
to
resiste
,
ventured
notwithstanding
their
bodyes
for
their
master
,
&
are
not
afrayed
to
put
the
same
in
hasarde
of
death
.
For
they
rather
desyered
to
dye
with
the
Lord
,
than
they
to
liue
&
se
him
oppressed
A.
Furthermore
they
knewe
that
great
iniury
was
done
vnto
Christ
,
whome
they
knew
to
be
irreprehensible
,
both
in
doctrine
and
in
life
.
And
againe
,
●…od
.
2.
if
Moyses
defended
the
Hebrewe
againste
the
Egiptian
,
why
shoulde
not
they
be
excused
whiche
desyer
to
defende
their
master
from
the
multitude
of
wycked
and
mad
men
?
C.
But
because
they
do
attempte
more
,
than
the
callinge
of
God
wil
beare
,
or
permit
,
their
rashenes
is
iustly
condemned
.
Wherefore
let
vs
learne
to
take
hede
,
that
our
diligence
may
please
the
Lorde
,
and
that
we
maye
depende
vpon
his
wil
,
that
no
man
moue
his
finger
without
his
commandemente
.
And
therfore
specially
we
ought
to
geue
our selues
vnto
this
modestye
,
diligently
:
because
in
stede
of
true
and
iust
zeale
,
troublesom
rashenes
,
dothe
very
muche
raigne
in
vs
.
And
stroke
a
seruant
M
S.
Iohn
saith
that
this
seruants
name
was
Malchus
.
And
cut
of
his
eare
.
Saint
Luke
,
and
Sainct
Iohn
,
saithe
that
it
was
his
righte
eare
.
Furthermore
S.
Luke
addeth
that
Christe
saide
:
Suffer
ye
thus
far
forthe
.
As
if
he
should
saye
,
God
forbid
,
that
ye
shoulde
fight
with
the
swerde
for
me
:
but
I
will
that
ye
suffer
my
aduersary●…
to
take
their
pleasure
of
me
,
so
far
forth
as
it
is
permitted
vnto
them
.
By
these
wordes
of
S.
Luke
we
may
easely
gather
,
that
not
Peter
only
rose
againste
the
enemys
of
Christe
,
but
that
others
also
were
fellows
,
with
him
in
the
same
intemperancy
,
&
rashnes
.
For
Christ
doth
not
speake
only
vnto
one
,
but
saithe
generally
to
all
:
Suffer
ye
thus
far
forth
.
52.
Then
sayde
Iesus
vnto
him
:
put
vp
thy
swerde
into
his
sheath
.
For
all
that
take
the
swerde
:
shall
perishe
with
the
swerde
.
Then
sayde
Iesus
vnto
him
.
Z.
This
is
a
greuouse
rebuke
,
by
the
which
Christe
teacheth
that
the
dede
or
zeale
of
Peter
was
nothing
els
but
rashe
sedition
against
authority
,
contumely
againste
God
the
father
,
arrogancy
againste
the
maiesty
of
God
&
violating
of
the
whole
Scripture
:
so
far
it
was
from
true
fortitude
,
or
godlines
.
Let
vs
therefore
vnderstande
that
Christ
condemneth
in
the
person
of
Peter
,
Rashe
zeale
.
whatsoeuer
men
presume
to
attempte
of
their
own
braine
.
The
which
doctrine
is
specially
worthy
to
be
noted
.
For
ther
is
nothing
more
commen
nowe
a
dayes
,
than
to
defende
that
which
we
do
vnder
the
pretence
of
zeale
.
As
though
truely
it
were
no
matter
,
whether
that
thinge
which
men
thinke
to
be
right
and
good
be
allowed
of
God
,
or
no
:
whose
wysedome
is
nothing
els
,
but
mere
vanity
.
If
wee
did
perceiue
nothing
to
be
amis
in
the
zeale
of
Peter
,
yet
notwithstanding
it
shoulde
become
vs
to
be
contente
with
this
one
thinge
,
that
Christe
pronounceth
that
it
pleaseth
not
him
.
But
truelye
we
do
see
that
he
did
all
that
he
coulde
,
that
Christe
mighte
be
reuoked
from
his
death
,
and
that
his
name
mighte
be
subiecte
to
perpetuall
infamy
.
For
in
that
he
resisteth
violentlye
the
Romane
capteyne
,
and
the
soldiers
,
he
playeth
the
parte
of
a
rebell
:
because
he
resisteth
the
power
ordeyned
of
God
.
And
Christe
beinge
to
muche
alreadye
hated
of
the
worlde
,
might
by
this
dede
haue
geuen
occasion
to
haue
all
the
reproches
layed
on
him
with
the
whiche
his
enemys
did
falselye
oppresse
him
.
Againe
this
was
to
far
out
of
order
,
to
proue
his
saith
with
the
swerde
,
whiche
he
coulde
not
do
by
worde
.
When
he
is
hereafter
called
(
as
you
shal
heare
)
to
confesse
his
fayth
,
hee
denyeth
and
nowe
without
the
commaundement
of
his
master
he
goeth
aboute
to
make
a
tumulte
.
Wherefore
,
wee
beinge
warned
by
so
notable
an
example
,
let
vs
learne
to
moderate
oure
zeale
.
And
because
the
lasciuiousnes
of
our
fleshe
doth
presume
to
enterprise
farther
than
God
doth
commaunde
,
Zeale
oughte
to
be
guided
by
the
worde
.
let
vs
knowe
that
our
zeale
shall
haue
euell
successe
,
so
often
as
wee
dare
doe
anye
thynge
withoute
the
warrant
of
Gods
woorde
.
Let
therefore
obedience
be
the
foundacion
of
all
those
thinges
that
wee
take
in
hande
.
C.
Therefore
by
this
reprehension
of
Peter
,
he
confirmeth
the
commaundement
of
the
lawe
,
by
the
which
priuat
persones
are
forbidden
the
vse
of
the
swerde
.
And
speciallye
wee
muste
note
the
confirmation
of
the
punishement
,
whiche
is
here
added
.
For
euery
one
which
taketh
the
swerde
shal
perishe
.
For
the
punishemente
was
not
appointed
at
the
wyll
or
minde
of
men
,
by
the
whiche
they
might
reuenge
their
owne
bloude
:
but
God
himselfe
,
seuerally
forbiddinge
vs
murther
,
declared
howe
dere
mankinde
is
vnto
him
.
And
this
is
a
perpetuall
doctrine
,
and
the
verye
same
whiche
Moyses
writeth
in
effecte
,
sayinge
:
Whosoeuer
sheadeth
mannes
bloude
,
Gene:
19.
his
bloude
shal
be
shedde
.
First
of
al
therfore
,
Christ
will
not
haue
hymselfe
to
be
defended
,
with
force
of
armes
,
because
God
hathe
forbydden
to
strike
in
the
lawe
.
And
this
is
a
general
reason
:
but
by
and
by
he
sheweth
a
speciall
reason
.
But
here
a
question
maye
be
moued
,
whether
it
be
lawfull
at
no
tyme
with
violence
to
resiste
wronge
?
Question
.
For
althoughe
Peter
rose
againste
wycked
,
and
abhominable
theues
,
yet
notwithstandynge
he
his
condemned
because
he
tooke
the
swerde
:
if
in
this
dede
the
exception
of
honeste
defence
and
moderate
,
woulde
not
serue
,
Christe
semeth
to
binde
the
handes
of
all
menne
,
and
to
take
from
them
the
swerde
in
the
lyke
caces
.
Wee
answere
,
that
firste
of
all
we
must
distinguishe
betwene
the
ciuile
lawe
,
and
the
lawe
of
conscience
:
for
if
a
man
resiste
a
thefe
,
Respon.
because
the
lawes
do
arme
him
and
geue
him
power
againste
a
commen
eneny
of
mankinde
,
he
shal
not
be
subiecte
to
punishment
:
and
so
,
as
often
as
defence
is
opposed
or
sette
againste
vniust
violence
,
the
punishment
doth
cease
:
which
the
Lorde
hath
commanded
the
Iudges
of
the
earth
to
execute
.
But
the
simple
goodnes
of
the
cause
doth
not
absolue
the
conscience
from
giltines
,
excepte
there
be
ioyned
with
it
a
pure
affection
.
Defence
our selues
must
be
w●…
out
anger
.
Therefore
whosoeuer
wil
rightly
&
lawfully
defend
him self
,
he
must
first
of
all
put
of
the
fernēcy
of
anger
,
hatred
,
desyer
of
reuenge
,
and
all
the
euell
motions
of
the
minde
,
that
the
defence
may
haue
nothing
in
it
that
is
troblesome
,
or
proceding
from
a
wycked
desyer
.
Because
this
is
a
rare
thinge
,
and
neuer
almoste
hearde
of
.
Christe
doth
not
without
iuste
consideration
,
call
his
Disciples
to
a
generall
rule
.
For
whosoeuer
passeth
the
boundes
of
his
callinge
,
although
he
be
commended
of
the
worlde
,
shall
neuertheles
haue
blame
at
Godes
handes
for
his
dede
:
Moreouer
by
this
place
,
certeyne
mad
men
,
very
foolishely
go
about
to
take
away
the
swerde
from
iudges
,
affirminge
it
not
to
be
lawfull
to
strike
with
the
swerde
.
We
graunt
that
certainly
to
be
true
,
because
it
is
lawfull
for
no
man
to
take
the
swerde
at
his
pleasure
,
and
so
to
be
the
author
of
murther
:
but
wee
deny
that
magistrates
,
(
whiche
are
the
ministers
of
God
,
by
whome
hee
exerciseth
is
iudgement
)
should
be
counted
as
the
commen
and
vulgar
sorte
are
and
so
to
haue
no
difference
.
Moreouer
by
these
woordes
of
Christe
,
this
power
is
plainelye
committed
vnto
them
.
Iudge●…
by
swerd●…●…taineth
to
Iudges
〈◊〉
the
earth
For
seinge
he
pronounceth
that
all
murtherers
muste
be
executed
with
the
swerde
,
it
followeth
that
the
swerde
is
committed
into
the
handes
of
iudges
,
that
they
may
take
vengeance
vppon
al
vniust
murthers
.
It
commeth
to
passe
truely
some
times
,
that
me●…ne
whiche
are
shedders
of
bloude
are
punished
by
other
meanes
:
yet
notwithstanding
this
is
the
ordinarye
meane
,
by
the
whiche
the
Lorde
woulde
haue
the
crueltye
of
the
wycked
brideled
,
leaste
they
shoulde
rage
at
their
pleasure
vnpunished
.
But
and
if
the
Magistrate
be
negligent
in
this
parte
,
God
him selfe
will
execute
this
iudgemente
whiche
he
had
committed
to
the
Magistrate
.
Canonistes
geue
the
Temporall
swerd
to
the
Pope
.
And
nowe
,
wheras
certaine
Canonistes
were
so
impudente
,
that
they
durste
affirme
the
Swerde
not
to
be
taken
from
Peter
,
but
that
he
receiued
a
Commaundement
,
to
kéepe
it
secrete
,
vntil
the
time
conueniente
to
drawe
it
foorthe
,
came
:
Hereby
wée
perceiue
howe
grossely
these
dogges
haue
dallied
with
the
Woorde
of
God.
53.
Thinkeste
thou
that
I
cannot
nowe
praie
to
my
Father
,
and
he
shall
geue
me
,
more
than
twelue
Legions
of
Angels
.
Thinkest
thou
that
I
cannot
nowe
praie
G.
Nowe
followeth
that
speciall
reason
,
of
the
whiche
wée
made
mention
a
litle
before
.
For
Christe
admonishethe
that
he
coulde
haue
a
farre
better
kinde
of
defence
,
and
more
lawefull
,
at
hande
,
if
it
were
not
that
he
muste
obeye
his
Fathers
will
For
this
is
the
summe
,
seinge
he
was
appointed
by
the
eternall
pourpose
of
God
to
be
a
Sacrifice
,
and
because
the
same
was
declared
also
be
testimonie
of
Scripture
,
it
was
not
méete
to
impugne
or
resist
the
same
:
And
thus
the
rashenesse
of
Peter
is
condemned
by
an
other
circumstance
,
because
he
wente
not
onely
about
to
frustrate
the
heauenly
Decrée
,
but
also
to
stoppe
the
waye
of
mannes
Redemption
.
Peter
did
not
only
vnlawfully
lifte
vp
the
Swerde
:
but
also
foolishe
and
madde
were
the
Disciples
,
in
that
they
being
a
fewe
&
weake
,
durste
withstande
a
bande
of
Souldiers
,
and
greate
multitude
.
Therefore
the
Lorde
,
to
the
ende
he
mighte
more
euidently
reproue
theire
folie
,
putteth
this
comparison
,
that
if
he
woulde
séeke
for
helpe
and
munition
to
defend
his
life
,
he
coulde
haue
not
only
a
leuen
Angelles
,
but
a
greate
,
and
an
inuincible
armye
of
Heauenly
warriours
.
Seing
therfore
he
called
not
for
Angelles
to
helpe
him
,
muche
lesse
woulde
he
haue
hadde
a
rashe
motion
,
whereby
no
profite
was
to
be
hoped
for
to
helpe
him
.
For
the
tumult
of
the
Disciples
profited
no
more
,
then
if
a
fewe
frogges
had
made
a
noyse
.
He
vseth
therefore
this
reprehension
for
twoo
causes
.
The
firste
was
,
because
it
was
not
lawfull
:
althoughe
there
were
greate
necessitie
,
yet
notwithstandinge
it
doth
not
excuse
.
For
wée
must
alwaies
consider
what
God
wil
suffer
to
be
done
:
neither
dothe
this
excuse
profite
,
Necessitie
whiche
hathe
no
Lawe
,
constrained
me
:
Let
vs
geue
eare
to
the
admonition
of
Christe
,
whiche
saithe
:
It
is
not
lawfull
,
because
God
dothe
not
permitte
it
.
And
now
for
an
other
cause
Peter
is
reprehended
,
namely
for
that
,
by
distruste
he
enterprised
,
and
tooke
in
hande
a
remedie
that
was
not
lawfull
,
as
thoughe
Christe
had
wanted
power
.
For
if
wée
consider
well
,
wée
shall
finde
that
we
doo
sinne
of
infidelitie
,
so
often
as
wée
doo
attempte
any
waie
or
meane
,
not
permitted
vnto
vs
.
Obiection
.
But
certaine
Interpreters
doo
trauaile
here
in
vaine
,
to
séeke
out
,
howe
Christe
coulde
obtaine
Angelles
of
his
Father
,
by
whose
Decrée
he
was
appointed
to
die
.
For
these
are
contrarye
one
to
an
other
,
that
God
hath
geuen
his
Sonne
vnarmed
as
it
were
,
to
die
(
because
it
was
so
necessary
,
&
once
decreed
)
and
yet
notwithstandinge
might
be
perswaded
,
and
moued
by
Prayers
to
sende
him
helpe
and
ayde
.
Answeare
.
But
the
woordes
of
Christe
are
expressed
with
a
condition
,
that
he
coulde
haue
a
meane
of
greatter
force
,
to
deliuer
his
life
,
were
it
not
that
it
should
be
contrary
to
his
Fathers
wil.
And
so
all
contradiction
,
or
shewe
of
repugnancy
is
taken
away
:
because
Christ
did
abstaine
from
praying
to
his
Father
,
being
fully
certified
of
his
contrary
Decrée
.
Notwithstanding
we
may
hereby
gather
a
profitable
Doctrine
,
Meanes
not
lawfull
.
that
they
doo
iniurye
vnto
God
,
whiche
flye
vnto
shamefull
meanes
by
the
pretence
of
necessitie
,
as
wée
shewed
euen
nowe
If
any
man
wante
lawfull
ritches
or
helpes
,
he
is
by
and
by
carried
headlong
to
naughty
deuises
,
and
wicked
practises
:
and
that
because
few
haue
regard
to
the
secret
defence
of
God
,
which
only
ought
to
be
sufficient
to
quiet
&
content
vs
.
There
hangeth
danger
ouer
our
heads
:
now
by
&
by
because
wée
sée
not
the
ende
thereof
,
accordinge
to
the
fleashe
,
wée
deuise
with
our selues
this
thing
and
that
:
as
though
there
were
no
Angels
in
heauen
,
whom
the
Scripture
so
often
pronouncethe
to
be
set
,
and
appointed
to
be
oure
kéepers
and
defenders
.
Psal
34
91
Heb.
1.
So
that
wée
doo
depriue
our selues
of
their
helpe
For
whosoeuer
are
carried
with
vnquietnesse
,
and
too
muche
care
,
to
take
in
hande
forebidden
remedies
:
it
is
moste
certaine
that
they
forsake
the
prouidence
of
God.
Twelue
Legions
of
Angelles
:
C.
A
Legion
did
consiste
almoste
of
fiue
thousande
footemenne
,
and
fiue
hundred
horsemen
.
Hereby
wée
perceiue
what
greate
care
the
Lorde
hathe
for
the
Godlye
.
For
séeinge
that
Christe
is
geuen
to
the
faithefull
whiche
beleue
in
hym
,
it
is
certaine
that
this
dignitie
also
is
geuen
vnto
them
with
Christe
,
that
they
maye
haue
the
helpe
and
seruice
of
Angels
.
The
which
thing
was
proued
by
a
certaine
Myracle
in
Elizeus
,
4
King.
6.
who
was
compassed
round
aboute
with
a
mountaine
full
of
Horses
,
and
Chariottes
of
fire
,
to
defende
hym
from
his
enimies
.
A.
Therefore
Christe
referreth
Peter
here
,
to
the
Decrée
and
Will
of
his
Father
:
euen
as
in
Iohn
also
,
when
he
saith
:
Wilt
thou
not
that
I
shall
drinke
of
the
Cuppe
whiche
my
Father
hathe
geuen
me
?
C.
The
which
woordes
doo
teach
that
it
became
Christe
to
be
doumbe
,
and
not
to
open
his
mouthe
,
that
he
mighte
be
brought
as
a
Lambe
to
the
Sacrifice
.
Notwithstanding
this
pertaineth
to
example
,
because
the
lyke
sufferance
is
required
of
vs
all
.
The
Scripture
compareth
afflictions
,
to
Drinkes
.
For
euen
as
the
goodman
of
the
house
distributeth
meate
,
and
drinke
to
his
Sonnes
and
seruauntes
:
euen
so
dothe
God
deale
with
vs
,
vsinge
vs
as
it
séemeth
good
vnto
him selfe
.
But
whether
he
make
vs
mery
by
prosperitie
,
or
humble
vs
by
aduersitie
,
he
is
saide
to
geeue
vnto
vs
either
swéete
,
or
sower
Drinke
.
This
Drinke
was
appointed
vnto
Christe
,
that
he
mighte
suffer
the
death
of
the
Crosse
for
the
reconciliation
of
the
whole
worlde
.
He
saithe
therfore
that
he
must
drinke
of
the
Cuppe
which
his
Father
had
geuen
and
measured
vnto
hym
.
In
like
manner
wée
oughte
to
frame
oure selues
to
suffer
the
Crosse
.
And
yet
notwithstanding
the
opinion
of
fanaticall
and
madde
menne
,
oughte
not
to
preuaile
amonge
vs
,
whiche
affirme
that
wée
may
not
séeke
remedie
for
diseases
,
maladies
,
and
other
euilles
,
leaste
wée
reiecte
the
Cuppe
whiche
God
hathe
geuen
vnto
vs
:
because
wée
knowe
that
wée
muste
once
die
,
it
is
méete
that
wée
be
prepared
vnto
deathe
:
but
notwithstandinge
,
because
the
time
of
deathe
is
knowen
vnto
vs
:
the
Lorde
doth
permit
vnto
vs
to
defende
oure
Lyfe
,
by
those
meanes
&
helpes
that
he
hathe
ordeined
.
Diseases
muste
partely
be
suffered
,
although
they
be
greuous
vnto
our
fleash
:
and
so
longe
as
they
are
not
knowen
to
be
vnto
deathe
,
wee
maye
séeke
for
ease
.
Onley
wee
must
beware
and
take
hede
,
leaste
we
take
any
thinge
in
hande
,
contrarye
to
the
prescripte
rule
of
his
word
.
To
conclude
,
let
vs
alwaies
haue
this
in
oure
mindes
,
that
wee
séeke
to
fulfill
the
Lordes
will
,
then
doo
wée
not
refuse
the
Cuppe
whiche
the
Lorde
hathe
geeuen
vs
,
in
séeking
for
deliuerance
from
these
euilles
,
with
the
whiche
we
are
vrged
.
54.
But
howe
then
shall
the
Scriptures
be
fulfilled
?
For
thus
muste
it
be
?
But
howe
then
shall
the
Scriptures
be
fulfilled
?
C.
The
reason
why
he
prayed
not
vnto
his
Father
is
,
because
it
was
necessary
that
the
Scriptures
shoulde
be
fulfilled
,
which
had
foreshewed
that
Christe
shoulde
suffer
.
He
wanted
not
the
Scriptures
truely
to
proue
,
that
it
was
then
appointed
vnto
hym
from
aboue
to
dye
:
but
because
mortall
men
doo
not
knowe
what
God
hathe
determined
,
vntill
it
be
reuealed
by
the
Woorde
.
Christ
hauing
respecte
vnto
his
Disciples
,
dothe
vppon
iuste
occasion
openly
shewe
,
what
was
the
testimonie
of
Goddes
will
.
Wee
doo
know
,
that
what
euils
so
euer
do
happen
vnto
vs
they
are
sente
from
God
:
but
because
we
are
doubtfull
of
the
ende
in
séekinge
for
those
remedies
which
he
dothe
permitte
,
wée
doo
not
striue
againste
his
power
:
but
when
we
know
his
wil
,
there
remaineth
nothinge
then
,
but
patience
and
quietnesse
.
Christe
therefore
nowe
plaieth
here
a
newe
part
,
he
doth
no
more
intreat
,
neither
doth
he
fle
or
feare
death
:
and
althoughe
he
dothe
feare
,
yet
neuerthelesse
he
goethe
forewarde
,
because
he
knoweth
that
it
is
his
Fathers
pleasure
to
haue
it
so
,
and
that
therefore
it
muste
be
accomplished
of
necessitie
.
By
these
wordes
also
the
Scripture
is
commended
vnto
vs
,
because
this
is
the
speciall
scope
thereof
,
to
shewe
that
Christ
hathe
by
his
Passion
put
away
our
sinnes
.
For
thus
muste
it
be
.
We
must
adde
somewhat
to
make
this
more
plaine
,
thus
:
Howe
then
shal
the
Scriptures
be
fulfilled
,
whiche
testifie
that
this
shall
come
to
passe
,
and
that
it
muste
néedes
be
fulfilled
?
A.
For
the
Scripture
cannot
be
loused
.
●…hn
.
10.
Whereupon
the
Lorde
after
his
Resurrection
said
:
Was
it
not
méete
that
Christe
shoulde
suffer
these
thinges
,
and
then
enter
into
his
glorye
?
And
a
little
before
he
saide
:
Theise
are
the
woordes
whiche
I
spake
vnto
you
,
●●k.
24.
while
I
was
yet
with
you
:
that
al
muste
néedes
be
fulfilled
,
whiche
were
written
of
me
in
the
Lawe
of
Moses
,
and
in
the
Prophetes
,
&
in
the
Psalmes
.
C.
But
althoughe
Christe
teacheth
only
here
that
he
must
patiently
suffer
his
Deathe
,
because
it
is
declared
in
the
Scriptures
that
it
muste
néedes
be
so
:
yet
notwithstandinge
the
vse
of
thys
Doctrine
is
more
generall
,
namely
,
that
the
Scripture
is
fete
to
bridle
and
tame
the
lasciuiousnesse
of
the
Fleashe
:
because
to
this
ende
God
doothe
shewe
vnto
vs
what
doth
please
him
,
that
he
mighte
kéepe
vs
in
the
obedience
of
his
will
.
Therefore
S.
Paule
attributethe
these
partes
,
as
proper
to
the
Scripture
,
namely
,
〈◊〉
.
15.
to
bringe
vs
patience
,
and
consolation
in
aduersity
,
that
we
might
haue
hope
.
By
the
woordes
of
Luke
it
shoulde
séeme
,
that
Christe
more
shortely
reproued
his
Disciples
,
sayinge
:
Suffer
yee
thus
farre
forthe
:
but
notwithstanding
here
he
dothe
sharpely
inueighe
agaynst
theire
bouldnesse
,
because
they
wente
aboute
a
damnable
déede
:
howebeit
he
doth
therewith
put
theim
in
hope
of
pardon
,
if
thei
forsaking
their
wicked
rashnesse
,
burst
out
no
further
.
The
Euangeliste
Luke
also
addeth
:
And
when
he
had
touched
his
eare
,
he
healed
him
.
Peter
(
as
we
saide
before
)
by
his
foolishe
&
rashe
zeale
,
mighte
haue
broughte
dishonour
,
and
perpetuall
infamie
to
Christe
and
his
Doctrine
.
And
there
is
no
doubt
but
that
Sathan
by
his
subtiltye
,
wente
aboute
to
bringe
euerlastinge
reproche
to
the
Gospell
,
as
thoughe
Christe
had
vsed
the
feloweshippe
of
quarrellers
,
and
raysers
of
tumulte
,
to
alter
the
state
of
thinges
.
This
therfore
séemeth
to
be
the
cause
,
why
Christe
healed
the
Wounde
whiche
Peter
hadde
geeuen
to
Malchus
.
But
the
enimies
were
blind
,
and
insensible
myraculously
,
which
were
nothing
moued
by
the
sighte
of
so
woonderfull
a
Myracle
.
Notwithstandinge
it
is
lesse
marueile
that
they
did
not
behoulde
the
power
of
Christe
in
an
other
man
:
when
they
beinge
caste
to
the
grounde
with
his
voice
,
ceased
not
to
forsake
theire
madnesse
Thys
is
that
Spirite
of
madnesse
with
the
whiche
Sathan
dothe
bereue
,
and
bewitche
the
sences
of
those
which
are
his
,
when
they
are
blinded
of
the
Lorde
.
But
specially
in
the
Seruaunte
whiche
was
healed
we
haue
a
notable
example
of
ingratitude
:
for
he
was
not
helped
by
the
diuine
power
of
Christe
to
tourne
from
his
wickednes
and
repent
:
neither
was
he
conuerted
by
the
benifite
,
of
an
enimy
to
becomme
a
Disciple
.
Foolishelye
doo
certaine
Monkes
interprete
this
place
,
sayinge
that
he
was
healed
also
in
mind
,
leste
the
woorke
of
Christ
shoulde
be
imperfite
:
as
thoughe
in
déede
the
goodnesse
of
God
dothe
not
daily
extende
it selfe
euen
to
those
that
are
vnwoorthy
thereof
.
A.
Doo
we
not
reade
that
Christe
healed
tenne
Leapers
with
his
woorde
,
Luk.
17.
of
the
whiche
tenne
,
there
was
but
onely
one
that
retourned
to
geue
thankes
,
and
the
same
was
a
Samaritane
?
55.
In
the
same
houre
saide
Iesus
vnto
the
multitude
:
yee
be
comme
out
as
it
were
vnto
a
theefe
,
with
Swordes
and
Staues
for
to
take
me
.
I
sate
daily
with
you
,
teachinge
in
the
Temple
,
and
yee
tooke
me
not
.
In
the
same
houre
C.
Christ
here
compareth
theire
handlinge
of
him
,
to
the
catchinge
of
a
théefe
,
whiche
beinge
boulde
&
desperate
,
cannot
be
taken
of
one
man
.
Bu.
By
the
which
he
declareth
that
these
wicked
ones
doo
vnto
him
great
and
manifest
iniury
,
which
vpon
spite
and
mere
enuie
came
to
take
him
with
such
greate
preparation
:
for
this
is
the
meaning
of
his
woordes
.
What
néede
had
you
to
come
againste
me
with
suche
greate
force
of
weapons
,
as
thoughe
some
théefe
should
be
taken
?
For
ye
inuade
me
as
if
I
were
a
théefe
,
and
a
disturber
of
the
peace
.
C.
But
trewely
I
alwayes
walked
amongeste
you
,
as
a
naked
man
without
weapon
,
in
peace
and
quietnesse
:
when
I
taughte
in
the
Temple
,
ye
might
easily
haue
taken
me
without
any
souldiers
.
M.
Hereby
we
learne
that
it
is
the
part
of
a
Christian
man
,
howe
so
euer
hee
be
prepared
to
the
Crosse
,
to
declare
his
innocencie
,
Luk.
20.
Math.
23.
when
he
seeth
that
the
same
is
craftily
accused
.
I
sat
daily
with
you
teaching
Hereby
it
appeareth
that
they
did
vse
to
sitte
teachinge
in
those
dayes
.
I
was
(
saithe
he
)
daily
conuersante
in
the
Temple
,
not
with
an
hoste
,
or
bande
of
men
,
but
teachinge
:
I
haue
geuen
you
no
occasion
of
this
matter
.
Note
this
worde
,
Daily
,
and
consider
how
he
was
alwaies
occupied
in
teachinge
his
Fathers
will
.
In
the
daie
tyme
he
taught
in
the
Temple
,
Luk.
21.
and
in
the
night
he
went
to
Mounte
Oliuet
,
And
yee
tooke
me
not
.
M.
The
Euangelist
Luke
hathe
:
And
yee
stretched
foorthe
no
handes
againste
me
.
Christe
saithe
not
here
,
And
ye
wente
not
about
to
take
mee
,
Iohn
.
7.
but
,
And
yee
tooke
mee
not
.
For
they
had
oftentimes
gonne
about
to
take
him
,
but
his
houre
was
not
then
comme
.
And
behoulde
howe
priuily
he
puttethe
them
in
minde
of
that
déede
,
whereof
S.
Iohn
makethe
mention
in
the
44.
verse
of
the
foresaide
chapter
.
The
Seruauntes
of
the
Hye
Priestes
were
sent
to
take
the
Lorde
in
the
Temple
.
They
founde
hym
teachinge
,
they
hearde
him
,
and
beinge
amazed
,
wente
their
waie
.
Being
asked
of
the
priestes
,
whye
they
had
not
broughte
him
:
they
made
answeare
:
Neuer
man
spake
as
this
man
dothe
.
The
very
same
therefore
,
when
they
came
to
take
Christe
,
are
very
well
admonished
of
this
déede
.
As
if
he
shoulde
saye
:
Why
did
ye
not
take
me
in
the
Temple
?
Yee
hearde
me
,
&
were
amazed
:
in
so
muche
that
ye
thoughte
it
not
meete
to
laye
handes
on
me
:
can
I
not
nowe
also
escape
,
if
I
woulde
?
C.
And
althoughe
he
dothe
complaine
of
their
malice
,
because
they
did
violentlye
comme
vppon
hym
,
as
vpon
a
seditious
man
?
yet
notwithstanding
he
doth
againe
pricke
theire
conscience
,
because
a
Traytour
beinge
their
guide
,
they
comme
not
but
with
feare
,
and
many
signes
of
distruste
.
56.
But
al
this
is
done
,
that
the
Scriptures
of
the
Prophetes
mighte
be
fulfilled
.
Then
al
the
Disciples
forsooke
him
,
&
fled
.
But
al
this
is
done
that
the
Scriptures
C.
Marke
&
Luke
séeme
to
write
somewhat
otherwise
.
For
that
whiche
Mathewe
reciteth
in
hys
owne
personne
,
Marke
semeth
to
attribute
vnto
Christ
.
A.
For
there
Christe
séemeth
to
speake
thus
:
I
was
daily
with
you
,
teaching
in
the
Temple
,
and
ye
tooke
me
not
.
But
al
these
thinges
are
donne
,
that
the
Scriptures
mighte
be
fulfilled
.
C.
The
Euangeliste
Luke
also
vseth
other
wordes
then
doo
either
of
the
other
twoo
:
for
hee
hathe
:
But
this
is
euen
your
very
houre
and
the
power
of
darkenesse
.
Notwithstanding
the
pourpose
of
the
Holy
Ghost
is
sure
and
certaine
,
that
what
so
euer
the
wicked
wente
aboute
,
there
was
nothinge
at
all
donne
without
the
will
and
prouidence
of
God
.
For
as
it
is
saide
before
,
God
did
affirme
nothynge
by
hys
Prophetes
,
but
that
whiche
he
had
determined
with
him selfe
.
A.
That
therefore
whiche
is
spoken
here
,
hathe
this
sence
and
meaninge
.
C.
In
that
now
ye
waxe
madde
againste
me
,
&
lay
handes
on
me
it
cometh
not
therefore
so
to
passe
,
because
yee
are
of
greater
power
nowe
,
then
yee
were
when
I
liued
quietely
amonge
you
,
teachynge
in
the
Temple
:
but
this
cometh
to
passe
by
the
permission
and
prouidence
of
my
Father
,
whose
wil
is
,
that
I
shoulde
be
taken
of
you
thys
houre
.
Now
Sathan
which
is
the
prince
of
darkenesse
,
hathe
gotten
power
to
afflicte
me
.
Here
therfore
firste
of
all
we
are
taught
,
that
althoughe
Sathan
too
reioice
&
tryumphe
,
with
all
the
wicked
ones
,
at
their
pleasure
,
with
vnbrideled
licence
:
yet
notwithstanding
the
hande
of
the
Lorde
shall
alwaies
raigne
,
that
he
maie
leade
them
against
theire
willes
,
whither
soeuer
he
will
.
Secondly
we
are
taughte
,
that
although
the
wicked
doo
fulfill
that
whiche
is
foreshewed
in
the
Scriptures
,
yet
for
al
that
,
because
God
vseth
them
not
as
lawefull
Ministers
,
but
leadeth
them
with
his
secrete
Bridle
,
whither
they
woulde
not
,
they
are
not
excusable
:
and
that
,
seeinge
God
iustely
vseth
their
malice
,
that
fault
remaineth
in
them
.
●…criptures
〈◊〉
fulfilled
.
M.
We
muste
note
also
that
the
Scriptures
are
saide
here
,
the
second
time
to
be
fulfilled
of
necessitie
:
whereby
wée
doo
sée
,
that
the
verity
of
the
holy
Scriptures
is
so
greate
,
that
they
coulde
not
vanishe
awaye
for
Christes
sake
,
but
it
was
necessary
,
what
so
euer
the
Holy
Ghost
had
foreshewed
,
shoulde
be
fulfilled
.
C.
Furthermore
,
we
muste
knowe
that
Christe
spake
thus
,
to
take
away
offence
,
which
otherwise
had
not
a
litle
troubled
the
weake
,
when
they
shoulde
sée
hym
so
contumeliously
to
be
vexed
.
Howebeit
,
he
meante
not
onely
to
prouide
hereby
for
the
Disciples
,
but
also
to
beate
down
the
pride
of
his
enimies
,
least
thei
should
tryumphe
,
as
menne
that
had
gotten
the
victorye
.
And
therfore
in
Luke
he
saith
that
is
their
time
.
By
the
which
he
declareth
,
that
this
libertye
is
graunted
vnto
them
of
the
Lorde
,
but
for
a
shorte
time
.
And
the
power
of
Darkenesse
,
is
taken
for
the
power
of
the
Diuell
.
A.
Of
the
whiche
S.
Paule
writethe
thus
:
●●es
.
6.
Wee
striue
not
against
fleashe
and
bloud
,
but
againste
Rule
,
against
Powers
,
against
Lordes
of
the
Worlde
,
euen
Gouerners
of
the
Darkenesse
of
this
world
,
against
Spiritual
craftines
in
Heauenvly
thinges
.
C.
This
woord
therfore
was
of
no
smal
force
to
ouerthrow
the
enimies
of
Christ
.
For
how
so
euer
they
extol
them selues
,
Christe
notwithstandinge
teacheth
that
they
are
nothing
but
the
mansion
places
of
Sathan
.
As
if
he
shoulde
saie
,
My
Father
hathe
graunted
this
thinge
to
Sathan
(
whom
ye
serue
)
that
he
should
afflicte
me
:
otherwise
your
practises
were
in
vaine
.
And
hereuppon
wee
haue
to
learne
,
that
al
thinges
are
in
the
hande
of
God
,
&
that
our
enimies
can
doo
nothing
vnto
vs
,
but
by
his
permission
and
will
.
Then
all
the
Disciples
forsooke
him
,
Bu.
They
whiche
before
woulde
dye
in
haste
,
are
nowe
with
more
spéede
glad
to
runne
awaye
.
C
Whereby
againe
wee
maye
gather
,
howe
mutche
more
readye
they
were
rashely
to
fighte
,
then
to
followe
theire
maister
.
Euen
so
we
are
too
bolde
when
we
should
not
,
and
when
we
should
be
bold
in
déede
,
we
shewe
oure selues
to
be
cowardes
.
If
it
be
to
fighte
,
we
are
by
and
by
verye
rashe
:
but
when
Christe
would
haue
vs
his
companions
,
and
partetakers
of
hys
Passions
,
not
one
of
vs
then
will
sturre
a
foote
.
Let
vs
hereby
learne
the
truthe
of
Christe
:
for
he
saide
before
that
it
was
written
,
I
will
smite
the
Shéepehearde
,
and
the
shéepe
shall
be
scattered
abroade
.
Furthermore
,
let
vs
note
that
no
manne
can
beare
the
Crosse
for
the
Name
of
Christe
,
excepte
he
haue
firste
receiued
power
from
Heauen
to
beare
the
same
:
whiche
is
onely
geuen
when
wee
muste
suffer
.
This
was
not
a
time
of
Fyghte
,
but
of
Flighte
:
and
therefore
they
flée
.
But
when
God
had
appointed
their
time
to
suffer
,
they
stoode
to
it
strongely
in
déede
to
the
ende
.
Wherfore
let
vs
iudge
of
no
man
by
one
Flighte
,
because
wee
knowe
not
what
fortitude
the
Lorde
wil
geue
to
the
godly
,
after
true
runninge
awaye
.
A.
S.
Iohn
saithe
that
Christ
added
,
sayinge
:
If
ye
séeke
me
therefore
,
let
these
goe
their
waye
:
that
the
saying
mighte
be
fulfilled
whiche
he
spake
:
Of
them
whiche
thou
gauest
me
,
I
haue
not
loste
one
.
Marke
also
maketh
mention
of
a
certaine
yonge
man
whiche
folowed
Christe
,
being
cloathed
in
Linnen
vpon
the
bare
,
who
beinge
despoyled
thereof
by
the
Souldiers
,
ran
awaie
naked
.
This
yonge
man
is
thoughte
of
some
to
be
S.
Iohn
.
But
they
whiche
so
thinke
,
haue
no
probable
reason
to
leade
them
therunto
.
It
is
rather
likely
,
that
it
was
some
one
that
bare
good
affection
vnto
Christe
,
who
hearinge
of
the
tumult
that
was
in
the
nighte
to
catche
Iesus
,
Mar
14.
came
out
of
his
bedde
,
and
ranne
without
his
clothes
in
haste
with
a
shéete
,
or
somme
other
white
linnen
clothe
aboute
him
to
couer
his
shame
,
either
because
he
woulde
disclose
this
Conspiracye
vnto
Christe
,
or
els
to
aide
him
the
beste
he
coulde
.
57.
And
they
tooke
Iesus
,
and
led
him
to
Caiphas
the
Hie
Prieste
,
where
the
Scribes
and
the
Elders
were
assembled
And
they
tooke
Iesus
,
C.
S.
Iohn
saith
,
that
they
tooke
him
,
&
bounde
him
.
Here
therefore
,
that
the
stombling
blocke
of
the
Crosse
maie
be
taken
away
,
we
must
consider
the
profite
that
Christ
by
the
abasinge
of
him selfe
brought
vnto
vs
:
for
so
it
will
comme
to
passe
,
that
the
inspeakeable
goodnesse
of
GOD
,
and
the
efficacie
of
his
grace
,
shall
abolishe
and
put
awaye
by
the
brightenesse
thereof
,
what
so
euer
is
deformed
,
odious
,
and
bitter
therein
.
The
Sonne
of
God
to
be
taken
,
ouercome
,
and
bounde
,
was
filthy
,
and
vnseemely
,
accordinge
to
the
fleashe
:
but
truely
when
we
weighe
and
consider
that
wee
by
hys
bondes
are
loosed
from
the
tyranny
of
the
Diuel
,
and
from
the
dette
dewe
for
sinne
,
the
stomblinge
blocke
is
not
onely
taken
awaye
,
at
the
whiche
our
faythe
dothe
stagger
,
but
also
in
stede
thereof
,
the
admiration
of
the
woonderfull
grace
of
God
doth
succéede
and
comme
:
who
estéemed
our
deliuerance
so
muche
,
that
he
gaue
his
onely
begotten
Sonne
to
bee
bounde
of
the
wicked
.
This
also
shall
be
vnto
vs
a
pledge
and
token
in
the
loue
of
Christe
towarde
vs
,
in
that
hee
spared
not
him selfe
,
but
willingely
suffered
him selfe
to
be
bounde
,
that
he
mighte
deliuer
oure
soules
from
bondes
that
were
woorse
.
And
led
him
to
Caiphas
:
C.
S.
Iohn
saith
,
that
Christe
was
firste
ledde
to
Anna.
This
thinge
the
other
twoo
Euangelistes
pretermitte
,
because
it
maketh
not
muche
to
the
effecte
of
the
Hystorye
:
for
there
was
nothynge
done
there
woorthy
of
memory
.
For
where
as
men
commonly
saie
that
Peter
forswore
him selfe
in
the
House
of
Anna
,
it
is
not
so
.
Peraduenture
the
commodiousnes
of
the
place
caused
the
Iewes
to
put
Christe
into
the
house
of
Anna
,
vntill
the
Hie
Priest
called
a
Councell
.
The
Hie
Priestes
C.
Althoughe
the
greater
iurisdiction
were
taken
awaye
from
the
Iewes
,
yet
notwithstandinge
there
remained
parte
of
that
Iudgemente
,
Deut.
17.
whiche
the
Lawe
geuethe
vnto
the
Hie
Prieste
.
So
that
a
litle
chastisinge
was
leafte
,
thoughe
the
méere
and
sole
Gouernemente
were
gonne
.
Hereuppon
it
came
to
passe
that
Christe
was
leadde
vnto
the
Hye
Prieste
to
be
examined
:
not
that
he
shoulde
there
receiue
his
laste
Iudgement
,
or
Sentence
of
Deathe
at
the
Tribunall
Seate
:
but
that
he
beynge
fyrste
pressed
with
hys
Iudgemente
,
mighte
afterwarde
be
broughte
before
the
Deputye
,
by
the
Priestes
.
Ioseph
.
●…
18.
Cayphas
was
also
called
Iosephus
,
who
(
as
Iosephus
the
Hystoriographer
saithe
)
was
made
Hye
Prieste
by
Valerius
Gratus
,
Lieuetenant
or
Deputie
of
Iudea
,
when
as
Simon
the
sonne
of
Canithus
,
was
displaced
from
that
Honoure
.
But
the
Syrname
is
onely
put
of
the
Euangelistes
,
because
peraduenture
it
was
then
more
commonlye
knowen
,
then
any
other
.
And
where
as
Iohn
saithe
that
Caiphas
was
his
priest
the
same
yéere
,
he
meaneth
not
that
the
Office
of
the
Hie
Prieste
,
was
but
from
yéere
to
yéere
(
whiche
many
falsely
supposed
)
but
that
Cayphas
was
the
Hye
Prieste
at
that
tyme
:
the
whiche
ways
euidently
appeare
by
Iosephus
.
It
was
a
Perpetual
honoure
by
the
Commaundemente
of
the
Lawe
,
that
it
mighte
not
be
endued
but
by
deathe
:
but
Ambition
and
Discordes
broughte
to
passe
,
that
the
Romane
Maiestrates
would
depriue
one
Hye
Prieste
of
his
Office
,
and
sette
vp
an
other
,
either
for
Money
,
or
for
Fauoure
,
at
theire
pleasure
.
Euen
so
Vitellus
depriued
Caiphas
,
whome
Ionathas
the
Sonne
of
Anna
succéeded
.
Where
the
Scribes
and
the
Elders
were
assembled
.
M.
Althoughe
Caiphas
were
no
true
Hye
Prieste
,
whiche
boughte
his
Office
for
money
agaynste
the
Lawe
of
God
,
yet
notwithstandinge
,
because
like
will
to
like
,
he
was
allowed
,
and
reuerenced
of
the
Scribes
,
and
Senioures
of
the
people
,
of
whome
he
shoulde
haue
bene
reiected
.
The
Hye
Prieste
was
a
mortall
enimye
vnto
Christe
,
because
he
feared
the
losse
of
his
Office
,
whiche
coste
him
a
greate
Summe
of
money
.
The
reste
were
partetakers
of
the
Priestes
gaynes
.
Therefore
,
as
thinges
were
corrupted
in
thys
Iewishe
Priestehoode
,
euen
so
all
menne
conspired
againste
Christe
,
and
gathered
a
Councell
howe
they
mighte
destroye
hym
,
and
all
to
preserue
the
Priestely
Kingedome
:
and
for
this
pourpose
,
Christe
beeinge
taken
,
they
came
togeather
to
the
Hye
Prieste
.
Here
trewely
is
sette
before
oure
eyes
a
fearefull
,
and
horrible
spectacle
:
For
at
that
time
,
neither
the
Temple
of
God
,
neither
the
Lawfull
Woorshippe
,
nor
the
Face
,
or
Image
of
the
Churche
was
any
where
els
,
sauinge
at
Ierusalem
:
the
Hye
Prieste
was
a
Type
,
and
Figure
of
the
onely
Mediatoure
betwéene
God
and
Man
:
They
whiche
were
gathered
togeather
at
thys
Councell
,
did
represente
the
whole
Churche
of
God
:
yet
notwithstandinge
they
all
conspired
togeather
to
destroye
Christe
,
the
onely
hope
of
Saluation
.
●…n
8.
But
because
it
was
foreshewed
by
the
Testimonie
of
Dauid
,
that
the
Stoane
,
whiche
was
caste
aside
of
the
Builders
,
should
be
neuerthelesse
the
heade
stoane
of
the
Corner
:
and
because
in
like
manner
it
was
prophesied
by
Esay
,
that
the
Lorde
shoulde
be
a
Stoane
of
Defence
,
●…y
,
8.
at
the
whiche
the
people
of
Israel
should
stomble
:
it
was
verye
well
prouided
for
of
the
Lorde
,
leaste
sutche
Impietye
of
menne
,
should
trouble
the
mindes
of
the
Faithefull
.
58.
But
Peter
followed
hym
a
farre
of
,
vnto
the
Pallaice
of
the
Hie
Prieste
,
and
wente
in
,
and
sate
with
the
Seruauntes
to
see
the
end
.
But
Peter
followed
a
farre
of
.
M
,
Here
the
Euangeliste
maketh
a
way
to
speake
of
the
Deniall
whiche
Peter
made
of
his
maister
.
By
the
feruente
zeale
and
loue
whiche
he
bare
to
the
Lorde
,
he
followed
hym
,
when
the
reste
fleadde
,
but
a
farre
of
:
for
he
was
afrayde
.
For
the
earneste
affection
of
the
minde
towarde
Christe
,
and
the
feare
of
daunger
,
are
oftentymes
ioyned
togeather
in
a
Godly
man
.
Vnto
the
Pallaice
of
the
Hye
Prieste
:
Howe
hee
came
into
the
Pallaice
,
S.
Iohn
shewethe
by
theise
woordes
:
And
Simon
Peter
followed
Iesus
,
●…n.
18.
and
so
did
an
other
Disciple
:
that
Disciple
was
knowen
vnto
the
Hie
Prieste
,
and
went
in
with
Iesus
into
the
Pallaice
of
the
Hie
Prieste
.
But
Peter
stoode
at
the
Doore
without
.
Then
wente
out
that
other
Disciple
(
whiche
was
knowen
vnto
the
Hye
Prieste
)
and
spake
to
the
Damsell
that
kept
the
doore
,
and
brought
in
Peter
.
Somme
were
deceiued
by
a
lighte
coniecture
:
whiche
thoughte
that
this
Disciple
was
Iohn
:
because
he
alwayes
in
his
Gospell
speakethe
of
him selfe
,
omittinge
his
name
.
But
howe
shoulde
Iohn
comme
to
be
acquainted
with
the
prowde
hie
Priest
,
whiche
was
a
poore
Fisher
?
And
howe
coulde
he
frequente
the
House
of
the
Hie
Prieste
,
when
he
was
alwayes
in
the
companye
of
Christe
?
It
is
more
likely
that
he
was
none
of
the
Twelue
:
but
was
called
a
Disciple
,
because
he
imbraced
the
Doctrine
of
the
Sonne
of
God
.
And
S.
Iohn
is
not
curious
in
disposinge
,
and
compactinge
the
Historye
:
because
he
thoughte
it
sufficiente
to
gather
a
briefe
summe
.
For
after
he
hathe
declared
,
howe
Peter
denied
Christe
once
,
he
bryngethe
in
certayne
other
thinges
:
and
after
that
,
he
retournethe
to
the
other
twoo
Denyalles
.
And
hereuppon
it
came
to
passe
,
that
the
negligente
Reader
gathered
,
that
the
Fyrste
Denyall
was
in
the
House
of
Anna
:
But
the
woordes
geeue
no
suche
occasion
,
but
doo
rather
plainely
expresse
that
it
was
the
Damsell
of
the
Hye
Prieste
,
whiche
vrged
Peter
to
denye
Christe
.
Wee
muste
note
therefore
,
that
when
Christe
was
broughte
vnto
the
Hye
Prieste
,
all
menne
were
not
admitted
to
comme
in
,
but
that
Disciple
,
whiche
was
knowen
,
obtayned
leaue
for
Peter
.
Nowe
there
is
no
doubte
,
but
that
they
bothe
of
a
godly
loue
followed
Christe
.
But
séeinge
Christe
affyrmed
that
he
woulde
spare
Peter
,
and
the
reste
,
it
had
bene
mutche
more
profitable
for
them
to
sighe
,
and
praye
in
somme
secrete
corner
,
then
to
comme
forthe
in
the
open
sighte
of
menne
,
seinge
they
were
of
no
better
strengthe
.
But
Peter
aboue
the
reste
,
mighte
haue
absented
hym selfe
,
as
better
shall
appeare
.
For
nowe
he
taketh
that
vpon
hym
,
of
the
whiche
Christe
before
hadde
discharged
hym
:
But
he
failethe
in
the
Confession
of
the
Faithe
,
in
the
whiche
,
(
as
he
saide
before
)
he
woulde
stande
,
to
the
Deathe
.
C.
Wherefore
he
did
rashely
,
when
he
came
into
the
Pallace
of
the
Hie
Priest
,
A.
seinge
the
Lorde
hadde
sayde
before
:
Whither
I
goe
,
Iohn
.
13.
thou
canste
not
followe
mée
nowe
,
but
thou
shalte
followe
mée
hereafter
.
And
thus
it
commethe
oftentimes
to
passe
,
that
the
Faithful
caste
theim selues
into
Temptation
,
by
the
shewe
of
Vertue
.
Wherefore
we
must
praye
vnto
the
Lorde
,
that
he
will
staye
vs
with
the
bridle
of
hys
Spirite
,
leaste
wée
passinge
oure
boundes
,
he
pounished
for
the
same
.
Wée
muste
also
praye
vnto
him
,
so
often
as
wée
take
any
thing
in
hande
,
leaste
he
suffer
vs
to
falle
in
the
middeste
of
oure
enterprise
,
or
in
the
beginninge
of
our
woorke
,
but
that
he
will
geue
vs
strengthe
and
abilitie
from
heauen
,
to
the
ende
.
The
fealynge
of
oure
infirmitye
oughte
not
to
staye
vs
from
taking
that
in
hand
,
whereunto
the
Lorde
doothe
calle
vs
:
but
it
oughte
rather
to
restrayne
oure
rashenesse
,
leaste
wée
goe
beyonde
oure
callinge
:
It
shoulde
also
stirre
vs
vp
to
Prayer
,
that
God
,
whiche
gaue
vs
power
to
beginne
wel
,
wil
also
geue
grace
to
perseuere
,
and
goe
forewarde
.
And
sate
with
the
Seruauntes
to
see
the
ende
.
A.
Luke
saithe
,
that
he
sate
with
them
by
the
fire
,
as
appeareth
by
these
wordes
:
And
when
they
hadde
kindeled
a
fire
in
the
middest
of
the
Pallaice
,
Luk.
22.
and
were
sette
downe
togeather
,
Peter
also
sate
downe
amonge
them
.
To
see
the
ende
.
Bee
oulde
here
the
Ende
why
Peter
followed
Christe
,
namely
that
he
mighte
sée
what
woulde
becomme
of
hym
.
This
Narration
as
concerninge
Peter
which
oure
Euangelist
Mathew
hath
here
begonne
,
is
ended
in
the
thrée
score
and
nienth
verse
folowinge
.
In
the
meane
tyme
he
writethe
what
was
donne
vnto
Christe
by
Caiphas
.
59
The
Chiefe
Priestes
,
and
the
Elders
,
and
all
the
Councell
soughte
False
witnesse
againste
Iesus
,
for
to
putte
hym
to
Deathe
.
The
Chiefe
Priestes
,
and
the
Elders
,
M.
Mathewe
sayde
before
,
that
the
Scribes
,
and
Elders
of
the
people
were
gathered
togeather
in
the
House
of
Cayphas
.
Nowe
he
describethe
wherefore
they
were
gathered
togeather
,
namely
to
consulte
by
a
common
Councell
aboute
the
Deathe
of
Christe
.
Soughte
False
witnes
.
C.
By
theise
woordes
the
Euangelistes
doo
note
,
that
the
Priestes
,
Scribes
,
and
Elders
of
the
people
,
wente
aboute
nothinge
les
,
then
to
enquire
of
the
cause
,
that
the
mater
beeinge
founde
out
,
they
mighte
minister
vnto
him
iustice
:
for
thei
had
fully
determined
before
to
destroy
Christ
and
nowe
onely
they
seeke
howe
to
oppresse
him
.
And
it
cannot
be
that
equity
shall
take
any
place
,
when
the
cause
is
not
firste
knowen
.
Theire
False
,
and
wicked
Crueltye
bewraiethe
it selfe
,
in
that
they
seeke
for
False
Witnesses
.
A.
S.
Iohn
saithe
,
that
Christe
was
demaunded
as
concernynge
hys
Disciples
,
and
his
Doctrine
by
the
hie
Priest
:
the
which
the
other
thrée
haue
omitted
.
60.
But
they
founde
none
:
yea
,
when
many
False
Witnesses
came
,
yet
founde
they
none
.
At
the
laste
came
twoo
False
Witnesses
,
and
saide
:
But
they
founde
none
.
B
,
They
did
not
gather
a
Councell
,
that
the
cause
of
Christe
might
be
knowen
,
and
that
truth
mighte
take
place
,
but
only
to
condemne
him
by
False
Testimonie
,
and
to
deliuer
him
vp
to
Pilate
to
be
slaine
.
C.
In
the
whiche
they
doo
notably
declare
their
Crueltye
.
And
,
where
as
they
beeinge
disappointed
of
theire
hope
,
doo
persiste
notwithstandinge
in
their
wicked
pourpose
,
wée
maye
the
better
perceiue
theire
blinde
obstinacie
.
Therfore
in
that
blind
madnesse
,
the
Innocencie
of
the
Sonne
of
God
did
shine
notwithstanding
,
that
the
Diuels
them selues
might
know
that
an
Innocent
was
put
to
death
.
B.
For
the
Lorde
was
so
cleare
,
not
onely
from
all
euill
,
but
also
from
all
shewe
of
Euill
,
that
the
whole
counsaile
could
finde
no
false
witnesse
to
come
in
agaynst
hym
,
that
they
might
haue
any
likelihoode
,
or
shew
of
Truthe
.
Chiefely
wee
muste
note
this
Innocencie
of
Christe
,
not
so
mutche
in
this
presente
Publique
Action
,
as
in
that
also
whiche
Pilate
did
,
as
hereafter
followethe
:
I
saye
wée
muste
note
this
as
the
speciall
Heade
of
oure
Saluation
,
and
principall
place
and
fruite
of
the
Lordes
Passion
.
For
it
was
méete
that
wee
shoulde
haue
suche
a
Hye
Prieste
,
●…b
7.
Co●…
.
5.
which
is
Holy
,
Harmelesse
,
Vndefiled
,
and
seperated
from
Sinnes
,
that
wée
through
him
mighte
be
made
the
Rightuousnes
whiche
is
allowed
of
God
.
S.
Marke
hathe
:
Many
bare
False
Witnesse
againste
him
,
but
theire
witnesses
agreed
not
togeather
.
At
the
laste
came
in
twoo
False
A.
False
Testimonyes
of
other
,
here
mentioned
by
Mathewe
,
are
not
spoken
of
by
the
other
Euangelistes
,
but
are
simply
condemned
of
Falsehoode
and
vanity
:
and
the
Testimonye
of
these
menne
is
therefore
brought
foorthe
,
because
it
hath
somme
shewe
of
Truthe
.
61.
This
Fellowe
saide
:
I
am
able
to
destroye
the
Temple
of
God
,
and
to
builde
it
againe
in
three
daies
.
This
Fellowe
saide
:
Howe
are
theise
called
False
Witnesses
,
seeinge
wée
reade
,
that
they
saide
nothinge
,
but
that
whiche
Christe
spake
.
C.
But
wee
muste
note
that
they
are
called
False
Witnesses
,
●…lse
witnes
not
only
which
bringe
foorthe
a
Lie
made
of
nothynge
,
but
also
whiche
doo
cauellingly
peruerte
those
thinges
,
whiche
were
trewely
spoken
,
and
wreste
them
to
a
Faulte
:
Of
the
which
mater
,
wée
haue
here
an
example
,
as
concernynge
the
Ruine
,
and
Newe
Buildinge
againe
of
the
Temple
.
●●hn
.
2.
Christe
truely
saide
,
that
when
they
had
destroyed
the
Temple
of
hys
Bodye
,
he
woulde
rayse
it
agayne
in
thrée
Dayes
.
So
that
nowe
,
the
False
Witnesses
doo
not
deuise
a
newe
Lye
,
but
doo
depraue
,
and
misconstrue
his
woordes
,
as
though
he
woulde
haue
vsed
somme
Legierdumaine
,
or
craftie
conueiance
in
building
the
Temple
.
For
he
saide
not
,
I
can
destroye
or
,
I
will
destroye
:
but
Christe
saide
:
Destroye
yée
,
or
if
yee
doo
destroye
,
attributing
the
destruction
of
the
Temple
vnto
them
,
not
to
him selfe
.
Furthermore
,
he
said
not
:
This
Temple
made
with
handes
:
but
they
beinge
superstitious
,
diuised
it
,
estéeminge
the
Temple
made
of
Stoane
,
to
be
more
excellente
,
and
Holy
,
then
the
Spirituall
Temple
,
whiche
is
a
faithfull
Soule
.
And
of
that
superstition
spronge
that
Iewishe
crueltie
,
whiche
not
onely
Christe
fealt
,
but
the
Prophetes
also
,
and
S
Steuen
.
Act.
6.
The
same
Superstition
also
raigneth
at
this
daye
.
To
conclude
,
he
coulde
not
by
righte
be
called
the
Destroyer
of
the
Temple
of
God
,
whiche
destroyed
not
the
Temple
,
to
the
ende
it
mighte
lie
waste
,
but
that
it
mighte
be
better
,
then
it
was
before
.
If
thei
did
not
beleue
that
he
could
make
it
better
,
why
did
they
beleue
that
he
coulde
destroie
it
in
thrée
daies
,
seinge
the
same
also
was
impossible
to
man
.
Wherefore
Marke
saithe
,
But
yet
their
Witnesses
agreed
not
togeather
.
62.
And
the
Chiefe
Priest
arose
,
and
said
vnto
him
:
Answearest
thou
nothing
?
Why
doo
these
beare
Witnesse
againste
thee
?
And
the
Chiefe
Prieste
arose
,
M.
Although
this
Testimonye
was
not
sufficiente
to
bringe
Condemnation
,
yet
notwithstandinge
the
Hie
Prieste
,
for
too
mutche
desire
that
he
hadde
to
kille
Christe
,
coulde
not
pretermitte
this
with
silence
,
but
risinge
in
hys
Authoritie
,
goeth
aboute
to
exaggerate
the
matter
,
and
to
make
it
more
hainous
.
C.
But
it
is
certayne
that
Christe
helde
hys
peace
,
when
False
Witnesses
pressed
hym
,
not
only
because
they
were
vnwoorthy
of
Confutation
,
but
also
because
he
did
not
nowe
séeke
to
be
loused
,
knowinge
that
hys
houre
was
comme
:
Notwithstandynge
,
Cayphas
tryumphethe
because
of
hys
silence
,
as
thoughe
he
helde
his
peace
,
because
he
was
ouercomme
,
euen
as
they
doo
,
whose
Consciences
accuse
them
.
But
the
wickedness
of
Caiphas
was
the
more
,
in
that
he
dissemblethe
Christe
not
to
be
without
faulte
,
because
false
Witnesses
doo
stande
againste
him
.
For
that
is
the
meaninge
of
this
question
.
Why
doo
these
beare
witnesse
against
thee
?
As
if
he
had
saide
:
Howe
commeth
it
to
passe
that
these
menne
comme
agaynste
thée
,
but
only
that
Conscience
causeth
them
?
Neither
are
they
thine
enimies
without
a
cause
.
M.
What
notable
wickednesse
,
and
neuer
hearde
of
heretofore
,
is
that
which
these
men
laie
to
thy
charge
?
C.
This
doothe
he
speake
impudentely
,
as
though
he
knew
not
that
thei
were
subourned
,
and
craftily
coloured
,
for
this
matter
.
M.
Cayphas
trewely
here
sheweth
him self
to
be
an
vniust
Iudge
,
in
that
he
dothe
amplifie
the
Accusation
againste
an
Innocente
:
and
in
that
by
hys
Authoritye
he
goethe
aboute
to
discourage
,
&
oppresse
the
Accused
throughe
feare
.
63
But
Iesus
helde
his
peace
.
And
the
Chiefe
Prieste
answeared
,
and
sayde
vnto
him
:
I
charge
the
by
the
Liuing
God
,
that
thou
telle
vs
,
whether
thou
be
Christe
,
the
Sonne
of
God
?
But
Iesus
helde
his
peace
.
M.
Christe
helde
his
peace
againe
(
when
as
notwithstandinge
he
hadde
a
moste
certaine
and
readye
Defence
.
For
he
knewe
thys
,
that
they
wente
aboute
to
take
awaye
al
Defence
from
him
:
that
somme
what
might
be
colourably
pretended
to
hys
Condemnation
.
Agayne
,
this
Accusation
was
so
impudente
,
that
the
verye
Enimyes
thoughte
it
not
sufficiente
to
bring
that
to
passe
,
whiche
they
soughte
for
whereuppon
they
did
not
prosecute
the
same
.
Furthermore
,
he
thoughte
not
hys
Enimyes
woorthy
to
heare
any
purgation
of
hys
Innocencye
agaynst
suche
impudente
Declarations
.
C.
Laste
of
all
wée
muste
note
,
what
personne
the
Lorde
doothe
represente
here
:
he
stoode
not
before
the
Hie
Prieste
,
to
defende
his
owne
cause
,
but
that
hee
mighte
suffer
Deathe
for
vs
.
It
was
méete
therefore
,
that
Christe
,
after
thys
manner
shoulde
be
silente
,
and
beeinge
geeuen
to
be
a
Sacrifice
,
to
caste
awaye
all
care
of
hys
owne
Defence
:
the
which
thinge
is
to
be
noted
in
the
whole
Historye
.
For
he
helde
hys
peace
also
before
Pilate
,
knowinge
what
was
commaunded
vnto
him
of
the
Father
.
He
hauinge
donne
the
Office
of
a
Teacher
,
there
remained
nothinge
,
but
that
he
shoulde
be
coumpted
amonge
the
wicked
:
it
became
hym
to
houlde
hys
peace
at
al
reproches
:
notwithstandynge
,
the
cause
of
hys
silence
was
,
that
he
mighte
be
euil
intreated
for
vs
.
I
charge
thee
by
the
Liuinge
God
,
A.
The
Euangelists
Marke
hathe
:
And
the
Hie
Prieste
asked
hym
agayne
,
saieinge
:
Arte
thou
Christe
,
the
Sonne
of
the
Liuinge
God
?
C.
The
Hye
Prieste
thoughte
that
this
one
faulte
was
sufficiente
to
condemne
Christe
,
if
that
he
professed
hym selfe
to
be
Christe
.
But
truely
seinge
they
all
boasted
that
they
looked
for
Redemption
by
Christe
,
they
should
haue
firste
demaunded
whether
it
were
so
,
or
no.
They
durste
not
denie
that
there
shoulde
be
no
Christe
,
by
whose
hande
the
people
shoulde
be
deliuered
:
Christe
commeth
for
the
into
the
middest
,
with
the
Title
of
Christe
:
Why
doo
they
not
geue
regarde
to
the
matter
it selfe
?
Whye
doo
they
not
examyne
the
signes
,
whereby
they
mighte
haue
true
Iudgemente
?
But
because
they
hadde
once
determined
to
destroy
Christ
,
they
are
content
with
this
pretence
of
Sacrilege
,
that
he
tooke
vpon
him
the
glorie
of
the
Deity
.
And
yet
notwithstanding
Caiphas
taking
an
othe
,
doth
so
examinate
&
beate
down
the
mater
,
as
though
the
mater
being
euident
,
he
were
ready
to
geue
place
.
In
the
meane
time
his
minde
was
full
stufte
with
hatred
,
and
contempt
of
Christ
,
and
so
blinded
with
Pride
&
Ambition
,
that
so
soone
as
the
mater
was
not
denied
,
he
thoughte
he
had
the
iust
cause
of
Damnation
in
his
owne
hande
,
without
any
further
inquisition
of
Righte
.
C.
Heretofore
we
see
that
the
wicked
will
neuer
make
an
ende
,
vntyll
they
haue
oppressed
Innocente
menne
.
Furthermore
by
the
woordes
of
Caiphas
wée
maye
gather
,
that
the
Citie
of
the
Messias
,
was
then
common
amonge
the
Iewes
,
in
so
muche
that
they
called
hym
the
Sonne
of
God
.
And
trewelye
they
knewe
by
the
testimonyes
of
the
Scripture
,
that
he
was
bothe
the
Sonne
of
God
,
and
the
Sonne
of
Dauid
also
.
And
Caiphas
séemethe
to
vse
thys
Epithete
,
or
name
of
the
Sonne
of
God
,
either
to
terrifie
Christe
,
or
els
to
increase
his
enuye
:
as
if
he
had
sayde
:
Behoulde
whereunto
thou
arte
comme
:
For
thou
canste
not
saye
,
that
thou
arte
Christe
,
but
thou
dooste
also
arrogate
the
Name
of
the
Sonne
of
God
,
whiche
Name
the
Scripture
geueth
vnto
him
.
M.
Notwithstandinge
the
wicked
Hye
Prieste
abused
the
Name
of
the
Liuinge
God
:
For
he
soughte
not
for
the
Treuthe
,
whiche
he
loued
not
,
but
for
Reproche
.
Euen
so
also
wee
reade
of
Achab
,
howe
be
charged
Mycheas
the
Prophete
to
tell
hym
nothynge
,
but
that
whiche
was
trewe
:
when
as
notwithstandynge
he
soughte
not
for
the
Truethe
,
but
to
cauill
.
Sutche
is
the
nature
of
the
wicked
and
Hypocrites
.
King.
22.
A.
As
they
doo
daily
knowe
by
experience
,
whiche
haue
to
doo
with
vngodly
Flatterers
of
the
Romishe
Antichriste
.
67.
Iesus
saithe
vnto
hym
:
Thou
haste
saide
.
Neuerthelesse
I
saie
vnto
you
:
hereafter
shall
yee
see
the
Sonne
of
Man
,
sittinge
on
the
Righte
hande
of
Power
,
and
comminge
in
the
cloudes
of
the
Skie
.
Iesus
saithe
vnto
him
:
M.
Christe
houldethe
hys
peace
no
more
:
but
for
the
reuerence
of
the
name
of
God
,
he
telleth
the
truthe
,
of
the
which
he
was
asked
,
and
straitely
charged
,
(
althoughe
he
knewe
that
they
soughte
an
other
matter
then
the
Truthe
)
leaste
he
mighte
séeme
,
in
contemnynge
that
Charge
,
neither
to
feare
God
,
or
Man
,
nor
to
be
touched
with
any
zeale
.
Howe
be
it
,
the
wicked
muste
not
be
alwayes
answeared
,
although
they
charge
vs
a
thousande
tymes
by
the
Name
of
the
Lyuinge
God
:
But
wee
muste
dilygentely
take
héede
that
wée
houlde
not
our
peace
,
when
wée
sée
that
the
Glorye
of
God
maye
be
endammaged
thereby
,
but
to
geue
somme
signe
of
reuerence
,
leaste
wée
be
thoughte
to
be
withoute
God
.
Insteade
of
,
Thou
haste
saide
:
the
Euangeliste
Marke
hathe
:
I
am
.
C.
The
Euangeliste
Luke
bringethe
in
an
other
Answeare
,
by
the
whiche
Christe
touchethe
the
malice
of
the
Hye
Prieste
:
Yee
will
not
beleue
(
saithe
he
)
if
I
tell
you
.
By
the
whiche
woordes
he
declareth
,
that
althoughe
he
shoulde
proue
hym selfe
to
be
Christe
a
hundred
times
,
yet
notwithstandynge
it
shoulde
nothynge
at
all
profite
the
obstinate
:
For
,
they
hadde
not
onely
hearde
,
but
hadde
séene
with
their
eies
the
Myracles
,
which
had
bene
sufficiente
to
prooue
hys
Heauenly
and
Diuine
Power
,
althoughe
he
hadde
helde
his
peace
,
and
to
cause
them
also
to
crye
:
Thys
is
the
Redeemer
,
whiche
was
promised
to
vs
longe
agoe
.
Iesus
therefore
affirmethe
hym selfe
to
be
Christe
,
not
to
auoyde
hys
Deathe
,
but
rather
to
inflame
the
rage
of
hys
enimies
againste
hym
.
Neuerthelesse
I
saie
vnto
you
,
M.
This
sentence
comprehendeth
a
horrible
threatenynge
,
that
hereafter
they
shoulde
haue
experience
of
the
Truthe
it selfe
,
whiche
nowe
they
woulde
not
beleeue
,
but
blasphemed
.
C.
For
,
because
he
was
then
vnder
a
filthye
and
base
Fourme
,
he
saithe
,
that
he
shall
comme
at
the
laste
in
hys
tyme
,
with
Kingely
Maiestye
,
that
they
maye
feare
the
Iudge
,
whome
they
cannot
nowe
abide
to
acknowledge
the
authour
of
Saluation
.
M.
Therefore
he
saithe
not
simplye
:
Hereafter
the
Sonne
of
Man
shall
sitte
:
but
he
saithe
:
Neuerthelesse
I
saye
vnto
you
.
As
if
he
shoulde
saye
:
Yée
doo
not
nowe
beleue
mée
.
Neuerthelesse
I
say
vnto
you
,
(
for
so
muche
as
thou
dooste
adiure
and
charge
me
by
the
Liuinge
God
,
to
tell
whether
I
am
Christe
,
or
no
)
that
hereafter
yée
shal
sée
the
Sonne
of
Man
,
whome
nowe
yée
despise
as
an
abiecte
,
to
sitte
at
the
Righte
Hande
of
Power
,
indewed
with
Diuine
Maiesty
to
raigne
for
euer
:
and
to
comme
at
the
lengthe
in
the
Cloudes
of
Heauen
to
iudge
the
reprobate
.
These
thinges
(
I
say
)
after
this
shall
yée
sée
,
what
so
euer
yée
iudge
of
me
nowe
.
To
this
effecte
also
it
doothe
pertaine
,
that
he
doothe
not
onely
saye
:
Yee
shall
see
the
Sonne
of
Manne
on
the
Righte
hande
of
God
:
but
,
On
the
righte
hande
of
Goddes
Power
:
that
he
mighte
oppose
,
or
sette
the
power
of
God
,
agaynste
the
base
Fourme
and
shewe
of
Seruitude
,
whiche
he
then
hadde
on
,
and
for
the
whiche
he
was
despised
.
Wée
reade
not
here
,
At
the
righte
hande
of
Goddes
Power
:
but
,
On
the
Righte
hande
of
Power
.
Yet
notwithstanding
wee
muste
in
sence
,
adde
this
woorde
,
God
,
Luk.
22.
as
appearethe
by
the
woordes
of
Luke
.
C.
The
summe
and
effecte
of
his
Woorde
is
,
that
they
are
greately
deceiued
,
if
they
iudge
of
hym
accordinge
to
the
presente
state
,
and
outwarde
appearance
:
because
he
muste
be
humbled
and
broughte
,
as
it
were
,
to
nothinge
,
before
hys
comminge
,
whiche
shoulde
be
with
greate
maiestye
and
power
.
For
this
woorde
,
After
this
,
doothe
put
a
difference
betwéene
his
Firste
,
and
Secone
Comminge
,
and
doothe
ioyne
with
it
also
twoo
places
of
Scripture
.
For
as
concerninge
hys
sittinge
at
the
righte
Hande
of
the
Father
,
the
Prophete
Dauid
speaketh
thus
.
The
Lorde
sayde
vnto
my
Lorde
,
Psal.
110.
sitte
thou
on
my
Righte
Hande
,
vntill
I
make
thyne
Enimyes
thy
Foote
Stoole
.
And
the
Prophete
Daniell
prophesiethe
thus
of
his
commynge
:
I
sawe
in
a
Vision
by
nighte
,
Daniel
.
7.
and
behoulde
there
came
One
in
the
Clowdes
of
Heauen
,
lyke
the
Sonne
of
Man
,
which
went
vnto
the
Oulde
Aged
,
before
whom
they
brought
him
.
Then
gaue
he
hym
power
,
and
dignitie
Regall
,
that
all
the
people
,
Tribes
,
and
Tongues
shoulde
serue
hym
.
Hys
Power
is
an
euerlastinge
Power
,
whiche
shall
neuer
be
put
downe
:
and
his
Kingdome
endurethe
vncorrupte
.
Al
the
wiche
thinges
the
Angel
Gabriel
witnessed
to
belonge
vnto
Christe
.
Luk
1.
M.
To
sitte
at
the
Righte
Hande
of
the
Power
of
God
,
is
to
haue
all
power
.
C.
Christe
therefore
is
sayde
to
sitte
at
the
Righte
Hande
of
the
Father
,
because
he
beeinge
made
the
Kinge
of
all
Kinges
,
gouerneth
the
whole
worlde
in
his
name
,
euen
as
if
he
receiued
of
hym
the
Seconde
Seate
of
Honour
and
Dignitie
.
Christe
therefore
sittethe
at
the
Righte
Hande
of
the
Father
,
because
he
is
hys
Vicare
:
and
he
is
therefore
called
thys
Righte
Hande
of
Power
,
because
God
doth
not
now
declare
hys
Power
,
Math.
●…
but
by
the
hand
of
his
Sonne
,
&
wil
also
by
him
comme
to
Iudgemente
in
the
Laste
day
.
In
the
Clowdes
of
the
skie
:
M.
Reade
the
foure
and
twentye
Chapter
goynge
before
.
C.
Here
wee
maye
gather
a
very
profitable
Doctrine
,
whiche
is
generall
.
For
whereof
commeth
it
that
the
wicked
are
so
readye
to
rebell
?
but
onely
because
Christe
Iesus
Crucified
,
is
of
no
Price
,
or
estimation
with
theim
.
Therefore
they
muste
be
put
in
minde
of
the
horrible
Iudgemente
,
because
they
will
not
foresake
theire
insensible
dulnesse
,
and
carelesse
negligence
.
and
althoughe
they
doo
make
a
ieste
,
as
of
a
Fable
,
of
that
whiche
is
spoken
of
the
Comminge
of
Christe
that
shall
be
,
yet
notwithstandinge
the
Iudge
doothe
not
calle
theim
to
hys
Tribunall
Seate
in
vayne
,
by
his
Gospell
:
for
thereby
they
are
made
voyde
of
all
excuse
.
65.
Then
the
Hye
Prieste
rente
his
clouthes
,
saieinge
:
He
hathe
spoken
Blasphemye
:
what
neede
wee
of
any
moe
Witnesses
?
Behoulde
nowe
ye
haue
hearde
his
Blasphemye
.
Then
the
Hie
Prieste
rente
his
cloathes
,
Bu.
The
Hye
Prieste
hauynge
gotten
that
whiche
he
soughte
for
,
rose
out
of
hys
Chayre
,
not
so
muche
for
the
loue
of
Godlinesse
,
as
for
ioye
that
he
had
gotten
his
praye
:
and
to
the
ende
he
might
make
the
faulte
of
Christe
more
heynous
,
he
rente
hys
Garmentes
vnder
a
pretence
of
singulare
zeale
.
M.
Feininge
that
he
coulde
not
hence
thys
Blasphemye
for
verye
gri●…fe
of
harte
.
This
was
a
common
manner
amonge
the
Iewes
,
as
well
to
the
Godly
,
as
to
Hypocrites
.
As
concernynge
that
whiche
Hypocrites
vsed
,
the
Prophete
Ioell
saithe
:
Ioel.
2.
Rente
your
hartes
,
and
not
your
Garmentes
.
As
concerninge
that
whiche
the
Godly
vsed
,
S.
Luke
maketh
mention
,
speakynge
of
Barnabas
,
and
Paule
:
Wee
reade
also
that
Dauid
rente
his
clothes
.
●…ct
.
14.
●…
King.
1.3
.
●…d
.
13.
●…
King.
2.
●…euit
.
21.
And
also
we
reede
that
the
Prophete
Elizeus
did
the
like
:
and
diuers
others
.
Although
therefore
there
was
a
commaundemente
geuen
that
the
hye
prieste
shoulde
not
rente
his
clothes
,
yet
notwithstanding
this
hipocrite
would
do
it
to
aggrauate
the
cause
of
Christe
,
as
thoughe
it
were
some
greuouse
matter
that
caused
the
hye
Prieste
to
teare
his
clothes
whereby
men
might
thinke
that
Christe
had
committed
som
notable
offence
.
He
hath
spoken
blasphemy
.
They
cryed
that
he
had
blasphemed
the
name
of
God
because
he
reported
himselfe
to
be
Christe
,
and
that
therfore
he
oughte
to
dye
according
to
the
lawe
.
What
nede
we
of
any
mo
.
C
Hereby
we
perceiue
,
●…euiti
.
14.
that
the
miracles
by
the
which
Christ
declared
his
power
had
profited
these
wycked
ones
nothinge
at
al.
But
it
is
no
merueile
that
the
sone
of
God
was
contemned
vnder
the
base
forme
of
a
seruante
,
by
them
,
who
were
toutched
with
no
care
of
the
promised
saluation
For
except
they
had
ben
altogether
voyde
of
the
sence
and
felinge
of
godlines
they
would
in
so
lamentable
estate
,
haue
had
careful
regarde
to
the
redemer
.
But
nowe
omitting
all
inquisition
and
séeking
after
the
same
,
being
offered
vnto
them
,
do
they
not
so
muche
as
in
them
is
,
extinguishe
al
the
promises
of
God
And
first
of
al
truely
the
hye
priste
pronounceth
Christ
to
be
a
blasphemer
,
&
then
the
reste
subscribe
to
the
same
.
And
also
the
tearing
of
his
garments
doth
plainly
declare
howe
boldely
and
impudently
the
prophane
contemners
of
God
do
pretende
a
false
zeale
.
Behold
now
haue
ye
heard
of
his
Blasphemy
.
Bu.
As
if
he
should
haue
said
:
Hytherto
we
haue
bestowed
much
time
in
hering
testimonys
and
in
the
examininge
of
witneses
:
to
what
ende
nowe
shoulde
thereby
mo
witneses
?
He
himself
shal
serue
for
many
witneses
:
al
ye
haue
heard
a
blasphemous
confession
of
his
owne
mouth
.
What
ther
fore
remaineth
now
but
iuste
iudgement
.
66.
What
thinke
ye
?
They
aunswered
and
said
,
he
is
worthy
to
dye
,
M.
Now
he
séeketh
to
get
the
fauour
of
the
people
.
He
asketh
other
what
they
thinke
,
as
though
he
gaue
them
liberty
,
when
he
himselfe
already
had
pronounced
the
sentence
:
or
as
though
they
were
mete
to
iudge
right
,
whiche
had
already
fully
determined
in
their
hartes
to
put
him
to
death
.
He
is
worthy
to
dye
.
S.
Marke
hath
:
And
they
all
condemned
him
to
be
woorthy
to
death
.
67.
Then
did
they
spit
in
his
face
,
and
buffeted
him
with
fistes
:
And
other
smote
him
on
his
face
.
Then
did
they
spit
in
his
face
.
C.
Eyther
the
order
in
S.
Luke
is
quight
disordered
,
or
els
the
Lorde
suffered
twyse
so
many
reproches
.
The
whiche
latter
semeth
more
probable
.
Notwithstanding
there
is
no
doubte
but
that
the
ministers
did
deuise
howe
they
mighte
more
despightfully
strike
him
and
spit
in
his
face
,
after
they
sawe
that
he
was
appointed
to
dye
by
the
fore
iudgement
of
the
counsell
.
It
was
wonderful
madnes
truely
in
the
priestes
,
who
handeled
Christe
with
so
great
cruelty
,
forgetting
that
they
were
Iudges
.
He
is
thus
shamfully
intreated
,
for
the
iudgement
that
they
gaue
:
for
they
thought
that
he
whome
so
greate
a
potentate
as
the
hie
priste
pronounced
to
be
a
blasphemer
,
and
an
enemy
vnto
God
,
was
worthy
of
all
reproche
and
ignominy
:
But
thus
oughte
the
Scripture
of
the
Prophete
be
fulfilled
,
when
it
is
saide
:
I
offer
my
backe
vnto
the
smiters
,
Esay
.
50.
&
my
chikes
to
the
nippers
.
I
tourne
not
my
face
from
shame
and
spitting
.
But
let
vs
note
,
that
he
suffered
these
thinges
for
oure
sakes
.
For
what
are
we
before
God
,
so
often
as
we
beholde
our
lyfe
,
and
consider
what
we
wante
?
If
God
call
vs
to
iudgement
,
with
howe
muche
and
howe
manye
reproches
shal
we
be
couered
?
But
Christ
toke
away
this
ignominy
and
reproche
that
there
might
appere
no
blott
or
spot
in
vs
.
Nowe
for
a
time
he
executeth
not
the
office
of
a
teacher
,
but
of
a
redemer
.
When
he
was
sente
to
teache
he
faithfully
discharged
his
duety
,
and
nowe
diligently
he
fulfilleth
the
office
of
a
rededemer
,
that
as
a
lambe
he
mighte
be
led
to
be
slaine
.
The
Almighty
God
truelye
pronounced
this
voyce
from
heauen
,
saying
,
heare
him
,
but
if
we
compare
the
office
of
the
redemption
with
that
,
wee
shall
finde
it
muche
more
excelent
.
Last
of
al
,
we
are
admonished
by
the
example
of
the
Lorde
in
this
place
,
howe
many
euels
we
must
suffer
of
the
wicked
and
hypocrits
.
if
we
will
followe
our
master
68.
Sayinge
,
tell
vs
thou
Christe
,
who
is
he
that
smote
thee
.
M.
The
Euangelist
sainct
Marke
saith
that
they
did
firste
couer
his
face
.
The
gyfte
of
Prophesy
in
Christe
,
so
necessary
for
mortal
men
is
derided
,
&
made
a
ieste
.
Therefore
the
miserable
Iewes
are
not
withoute
iust
cause
lefte
altogether
destitute
of
Prophetes
.
They
had
also
before
time
vnreuerently
handeled
the
worde
of
prophesy
:
as
Ieremy
complaineth
saying
,
And
they
caste
the
woorde
of
the
Lorde
in
my
téeth
and
take
me
euer
to
the
worste
.
Iere.
20.
C.
But
to
this
ende
al
their
mockes
and
iestes
did
tende
,
namely
,
that
there
was
nothinge
more
vnmete
than
that
he
shoulde
be
the
chiefe
of
all
Prophetes
,
which
hauinge
his
face
couered
,
coulde
not
arede
and
gesse
who
it
was
that
gaue
him
a
blowe
on
his
face
.
But
truely
the
prouidence
of
God
did
tourne
this
dalliance
vnto
an
other
ende
:
because
the
face
of
Christ
being
striken
with
the
fiste
,
and
defyled
with
spettell
,
God
did
repayre
and
restore
in
vs
that
Image
,
whiche
was
corrupted
and
blotted
oute
through
synne
.
69.
But
Peter
sate
without
in
the
pallace
.
And
a
damsell
came
to
him
,
saying
:
Thou
also
wast
with
Iesus
of
Galile
.
But
Peter
sate
without
C.
Nowe
the
Euangeliste
goeth
forwarde
with
the
narration
of
Peter
,
which
he
had
begon
before
in
the
58.
verse
,
after
he
had
declared
what
was
done
vnto
his
Lord
by
Cayphas
and
his
ministers
.
And
the
fall
of
Peter
whiche
is
here
described
,
is
a
manifeste
example
of
oure
infirmity
.
Moreouer
in
his
repentance
wee
haue
a
liuely
patterne
of
the
goodnes
and
mercy
of
God
,
sette
before
vs
.
So
that
the
history
whiche
is
here
declared
of
one
manne
,
dothe
containe
a
generall
doctrine
,
and
very
profitable
for
the
whole
Churche
,
bothe
to
bringe
a
careful
feare
to
those
that
stande
,
and
also
to
lifte
vp
those
that
fal
,
by
the
hope
and
truste
of
pardone
.
Wythout
in
the
pallace
.
A.
That
is
to
say
,
not
within
the
vppermoste
and
inward
parte
of
the
house
where
Caiphas
examined
Christe
,
but
in
the
lower
parte
namely
in
the
pallace
.
S.
Marke
hath
:
And
as
Peter
was
beneath
in
the
pallace
.
And
a
damsell
came
to
him
Sainct
Marke
saithe
that
this
damsell
belonged
to
the
hye
Priste
:
Mar.
14.
Iohn
18.
and
Sainct
Iohn
saith
that
she
was
the
dorekeper
:
and
peraduenture
the
same
that
let
him
in
.
C.
Here
therefore
wee
sée
that
there
is
no
nede
of
any
greate
conflicte
,
neyther
of
greate
armis
,
or
preparation
,
to
ouercome
a
manne
.
For
whosoeuer
is
not
stayed
,
and
helde
vp
with
the
hande
of
God
,
falleth
by
and
by
,
at
a
small
pufte
of
winde
,
or
at
the
falling
of
a
leafe
.
Peter
truelye
was
no
lesse
couragiouse
and
bolde
,
than
one
of
vs
,
and
euen
now
declared
no
small
token
of
sloute
minde
:
(
howbeit
with
preposterouse
rashenes
)
yet
notwithstandynge
hee
looketh
not
when
he
shoulde
be
broughte
before
the
the
tribunal
seate
of
the
Iudge
,
or
when
his
enemys
shoulde
séeke
his
deathe
:
but
being
terrifyed
at
the
voyce
of
a
woman
;
he
denyeth
his
master
straite
way
:
wheras
before
he
thought
hymselfe
such
a
stoute
soldier
,
that
he
coulde
not
See
ouercome
by
death
.
Let
vs
remember
therefore
that
we
are
so
weake
to
sustaine
greate
force
,
that
in
the
onely
shadowe
of
fight
wee
fall
.
In
peace
and
tranquillity
,
wee
are
more
bragge
and
bold
then
nedeth
:
But
when
wee
come
to
the
tryall
,
wee
shewe
oure selues
to
be
nothing
but
proud
bo●…sters
:
yea
when
Sathan
goeth
not
aboute
to
hurte
vs
,
euen
then
also
wee
imagine
through
vayne
fe●…re
before
the
time
that
wee
are
in
greate
daunger
.
Saying
,
A.
S.
Marke
&
S.
Luke
haue
,
When
she
sawe
Peter
warminge
hymselfe
,
she
looketh
●…n
hym
,
and
saythe
.
Thou
also
wast
not
Iesus
of
Galilae
S.
Marke
hath
:
Wast
not
thou
also
with
Iesus
of
Nazareth
.
And
S
Iohn
hath
:
Wast
not
thou
also
one
of
this
manes
Disciples
?
Iohn
.
1●…
70.
But
he
denyed
before
them
all
sayinge
:
I
wot
nos
what
thou
sayest
.
But
he
denyed
The
Euangeliste
Luke
hath
:
But
he
denyed
him
.
C.
Peter
had
bosted
before
that
he
woulde
stande
as
an
inuincible
wrasteler
in
his
masters
cause
euen
to
the
death
:
but
nowe
at
the
voyce
of
a
poore
wentche
he
is
terrifyed
in
so
muche
that
he
geueth
ouer
in
the
plaine
felde
.
Beholde
here
a
plaine
proofe
and
tryall
of
mans
strengthe
.
It
is
but
a
smoke
truely
what
strengthe
soeuer
appereth
in
man
,
whiche
wyth
a
blast
of
winde
is
by
and
by
driuen
away
.
A
man
here
fylled
not
with
vertue
,
but
with
winde
,
promiseth
to
hym selfe
that
he
will
easelye
get
the
vyctory
againste
the
whole
worlde
:
But
truely
seing
only
the
shadowe
of
his
enemy
,
he
is
made
afrayed
by
and
by
.
C.
So
that
God
doth
iustlye
recompence
our
distrust
,
when
he
doth
despoyle
vs
of
al
his
power
&
vertue
,
that
wee
mighte
be
afrayde
of
nothinge
,
after
wee
haue
caste
awaye
his
feare
.
For
if
Peter
had
had
in
his
harte
the
sounde
and
perfecte
feare
of
GOD
,
it
shoulde
haue
bene
vnto
him
a
stronge
and
inuincible
bulwarke
whereas
now
he
beinge
naked
and
withoute
all
defence
,
is
very
muche
afearde
of
no
danger
.
Wherefore
let
vs
learne
that
wee
are
at
no
tyme
,
nor
in
no
place
stronge
without
the
Lorde
.
Before
them
all
.
C.
This
circonstance
dothe
make
the
falte
more
haynouse
because
Peter
in
denyinge
his
master
feareh
not
a
greate
multitude
of
witneses
.
And
the
holy
Ghoste
thought
good
to
expresse
this
,
to
the
ende
the
very
sighte
of
men
might
stirre
vs
vp
to
kéepe
the
confession
of
the
saythe
.
For
if
wee
denye
Christe
before
the
weake
,
because
by
oure
example
they
be
shaken
and
slyde
awaye
,
wee
do
destroy
so
manye
soules
as
lyeth
in
vs
to
destroye
,
And
if
wee
doe
defraude
Christe
of
his
dewe
testimony
before
the
wycked
,
and
aduersarys
of
the
Gospell
,
we
doe
make
his
holye
name
a
iestynge
stocke
to
the
to
the
whole
worlde
.
To
be
shorte
,
as
a
stronge
and
free
confession
dothe
edify
and
buylde
all
the
Godlye
,
and
maketh
the
wycked
ashamed
:
euen
so
the
denyall
and
fallynge
from
the
faythe
bringyngeth
with
it
publique
ruine
in
the
Churche
,
and
the
reproche
of
sounde
doctrine
.
Therefore
,
the
more
a
manne
is
in
estimation
,
the
more
let
him
take
hede
to
hymselfe
,
because
he
canne
not
fall
from
his
degree
,
but
he
shall
do
the
more
hurte
.
I
wot
not
what
thou
sayest
.
C.
S.
Marke
and
Sainct
Luke
haue
:
I
knowe
hym
not
,
neyther
wot
I
what
thou
sayest
.
This
maner
of
deniall
dothe
sufficiently
declare
that
crafte
and
subtilty
doth
profite
suche
as
are
in
misery
nothynge
at
all
,
whiche
by
delayes
,
excuses
,
and
circonstances
,
séeke
to
escape
when
they
are
called
to
geue
accounte
of
theire
faith
.
Peter
dothe
not
plainelye
denye
the
whole
doctrine
of
the
Gospell
:
He
onelye
denieth
that
he
knewe
the
man
:
But
because
he
doth
priuelye
vnder
the
parsone
of
Christe
bury
the
lighte
of
the
redemption
offered
,
he
is
condemned
of
foule
and
fylthy
distruste
.
He
had
hearde
a
lytell
before
oute
of
the
mouthe
of
the
Lorde
that
the
confession
of
faythe
was
an
acceptable
sacrifyce
vnto
God
.
Therefore
that
denial
is
not
to
be
excused
,
by
the
whiche
GOD
is
robbed
of
his
lawefull
woorship
,
and
Christ
of
his
dewe
honor
.
Let
vs
know
this
therefore
,
that
so
soone
as
men
forsake
the
simple
and
true
profession
of
Christe
,
he
is
disapointed
of
his
lawfull
testimony
.
He
dothe
not
simplely
aunswere
to
the
wordes
of
the
maide
,
I
was
not
with
him
:
but
I
knowe
not
what
thou
sayest
.
He
knewe
well
inoughe
what
the
woordes
of
the
mayde
mente
:
but
to
the
ende
hee
mighte
auoyde
daunger
,
and
not
denye
by
and
by
,
he
dissembled
,
ye
he
plainly
denyed
that
he
vnderstoode
not
what
the
damsell
spake
.
Wee
oftentimes
beinge
craftye
do
vse
this
caution
or
prouiso
,
namely
:
Trueth
can
not
alwaye
be
spoken
without
danger
?
But
this
refuge
pertayneth
to
hypocrites
and
to
suche
as
are
of
corrupte
disposition
,
not
to
seme
to
do
the
thyng
,
whiche
in
dede
notwithstandynge
they
are
a
doinge
.
Sainct
Marke
addeth
to
these
thynges
sayinge
:
And
he
wente
oute
into
the
porche
and
the
cocke
crew
.
71.
When
he
was
gone
oute
into
the
porche
an
other
wentche
sawe
him
,
and
sayde
vnto
them
that
were
there
:
This
fellowe
was
also
wyth
Iesus
of
Nazareth
.
When
he
was
gone
oute
into
the
porche
.
M.
He
semeth
to
take
hede
vnto
hymselfe
,
because
after
the
fyrste
temptacion
he
goeth
foorthe
oute
of
the
pallace
into
the
Porche
:
féellinge
hymselfe
not
to
bee
in
sauegarde
in
this
house
of
the
hye
Prieste
.
He
hadde
done
somewhat
,
if
he
hadde
gott
hym
oute
of
the
pallace
altogether
:
But
hee
dothe
nothinge
,
whiche
dothe
not
wholelye
withdrawe
himselfe
from
all
occasion
of
euell
.
Peraduenture
he
durst
not
sodenlye
departe
,
althoughe
he
wente
aboute
to
get
awaye
,
leaste
by
his
sodeyne
departynge
,
he
should
with
daunger
haue
bewrayed
that
,
whiche
before
he
dissembled
.
M.
This
oure
Euangeliste
saith
,
that
Peter
wente
oute
into
the
porche
,
in
the
whiche
it
is
lykelye
that
the
seruants
of
the
hye
Priest
had
made
a
fyer
,
where
at
Peter
warmed
hym selfe
:
or
ells
that
he
entered
into
the
pallace
agayne
.
Iohn
.
18.
For
Sainct
Iohn
writeth
thus
:
The
seruaunts
and
the
ministers
stoode
there
whiche
had
made
a
fyer
of
coles
,
for
it
was
colde
,
and
they
warmed
them selues
.
Peter
also
stoode
amonge
them
and
warmed
hym
.
_____
After
this
he
Describeth
what
Caiphas
demaunded
of
Christe
,
from
the
19.
verse
vnto
the
25
verse
:
and
from
this
he
retourneth
to
the
second
denyall
of
Peter
.
An other
wentche
sawe
him
C.
It
maye
rather
be
gathered
by
the
wordes
of
Marke
,
that
it
was
the
same
damsell
:
for
he
maketh
no
mencion
of
anye
other
.
In
this
notwithstandyng
there
is
no
repugnancy
or
contrariety
,
because
it
is
probable
that
the
same
question
whiche
was
demaunded
by
one
,
was
also
demaunded
by
the
reste
,
and
affirmed
to
be
true
:
yet
,
Saint
Iohn
saith
,
that
this
question
was
not
demaunded
by
the
damesell
the
seconde
time
,
but
by
the
company
of
men
that
stoode
by
:
Whereby
it
is
euidente
that
the
voyce
whiche
came
from
the
mayde
,
was
hearde
of
those
that
stoode
by
,
who
strayte
waye
questioned
wyth
Peter
.
Peter
therefore
was
vrged
both
of
men
and
women
.
This
fellowe
was
also
with
Iesus
A.
The
Euangeliste
S.
Luke
saith
:
And
after
a
lyttell
while
an
other
sawe
hym
,
and
sayde
thou
arte
also
of
them
.
And
Peter
sayde
:
man
I
am
not
.
But
our
Euangeliste
sayth
.
72.
And
againe
he
denied
with
an
oathe
,
sayinge
:
I
do
not
knowe
the
man
.
And
againe
he
denyed
.
C.
Horrible
is
the
vnsensible
dulnes
of
Peter
,
whiche
hauinge
denied
his
master
,
is
not
onelye
moued
with
no
repentance
,
but
also
hardeneth
hymselfe
with
libertye
.
If
euerye
man
had
asked
hym
in
order
,
he
woulde
haue
made
no
staye
to
denye
hym
a
thousande
tymes
.
Peter
deni●…
Christe
.
Wee
muste
note
the
circonstance
whiche
our
Euangeliste
expresseth
here
,
namelye
,
that
after
he
coulde
not
escape
awaye
by
one
simple
denyall
,
he
dothe
wyth
an
oathe
double
the
falte
,
and
after
that
,
beinge
more
vehement
vrged
,
he
beganne
to
cursse
.
Whereby
wee
gather
that
when
the
synner
hath
once
gone
forwarde
in
synne
,
he
is
by
and
by
caryed
from
euell
so
worse
:
euenso
they
whiche
beginne
with
small
faltes
doe
after
that
fall
hedlonge
into
fylthy
sinnes
,
whiche
at
the
fyrste
they
abhorred
.
This
happeneth
daylye
vnto
manye
:
in
the
beginninge
the
fall
shall
not
be
so
greate
,
but
afterwarde
commeth
a
custome
,
when
the
conscience
is
nusled
and
brought
a
slepe
.
And
this
is
the
iust
vengeance
of
God
,
that
so
soone
as
wee
are
depriued
of
the
helpe
of
the
holy
Ghoste
,
Sathan
at
the
laste
ruleth
with
violence
,
in
somuche
that
wee
beinge
addicted
vnto
him
wholye
,
hee
caryeth
vs
hyther
and
thyther
at
his
pleasure
.
But
this
thinge
happeneth
specially
in
the
denyall
of
the
faith
:
because
when
one
throughe
feare
of
the
crosse
hath
swerued
from
the
pure
profession
of
the
Gospell
if
he
sée
that
the
enemys
bee
not
yet
satisfyed
,
hee
goeth
farther
:
and
that
whiche
he
durste
not
purelye
confesse
,
he
vtterly
forsweareth
withoute
any
clokynge
of
the
matter
.
I
do
not
knowe
the
man
M.
He
denieth
more
than
was
nedefull
:
For
seinge
it
was
onelye
sayde
vnto
hym
,
Thou
was
with
him
,
it
hadde
bene
sufficient
to
answere
that
he
had
not
ben
one
of
his
companye
:
and
not
to
adde
that
he
knewe
hym
neuer
:
yee
,
and
beinge
not
contente
with
this
he
addeth
an
oathe
also
.
C.
This
therefore
is
to
be
noted
,
that
Peter
fell
almoste
three
tymes
in
a
moment
.
Whereby
wee
haue
to
learne
howe
slyppery
and
ready
wee
are
to
fall
,
so
often
as
Sathan
dryueth
vs
forewarde
:
and
that
continuallye
excepte
the
Lorde
doe
houlde
vs
vp
with
his
hande
.
After
that
the
force
of
the
spirite
of
Grace
was
extinguished
in
Peter
,
if
he
hadde
beene
asked
of
Christe
a
hondered
tymes
,
he
was
ready
a
hondered
tymes
do
deny
hym
.
And
althoughe
it
was
a
foule
thinge
in
hym
to
fall
thryse
,
yet
notwithstanding
the
Lorde
spared
hym
,
restraynynge
the
tonges
of
the
enemys
,
leaste
they
shoulde
moue
any
more
occasion
.
Euenso
it
is
necessaryd
that
he
brydell
Sathan
dayly
,
least
he
ouerwhelme
vs
with
an
innumerable
sorte
of
temptations
.
For
seinge
he
ceasseth
not
by
many
practises
to
assalte
vs
excepte
the
Lord
hauinge
regarde
to
oure
infirmity
do
brydell
the
force
of
his
rage
,
wee
shoulde
striue
with
a
huge
heape
of
temptations
.
So
that
in
this
pointe
wee
muste
extoll
and
magnifye
the
mercy
of
God
,
because
hee
suffereth
not
the
hondereth
parte
of
oure
enemys
rage
to
fall
vppon
vs
.
73.
And
after
a
whyle
came
they
that
stoode
by
and
sayd
vnto
Peter
,
surelye
thou
arte
euen
one
of
them
for
thy
speache
bewrayeth
thee
.
And
after
a
while
A.
Sainct
Luke
expoundeth
this
After
a
whyle
,
sayinge
.
And
aboute
the
space
of
an
hower
after
C.
This
is
the
thyrde
denyall
,
by
the
the
whiche
the
vnfaythfulnes
of
Peter
towarde
his
maister
burste
foorth
to
the
full
.
For
beinge
not
contented
wyth
an
oathe
,
he
falleth
to
curssinge
and
bannynge
,
by
the
whiche
he
geueth
his
bodye
and
soule
to
destruction
.
For
he
wisheth
the
curse
of
GOD
to
fall
vppon
him
if
he
he
knewe
Christ
.
Came
they
that
stoode
by
A.
Sainct
Luke
maketh
mencion
but
of
one
onelye
,
sayinge
:
And
an
other
affirmed
sayinge
:
Verely
this
fellowe
was
with
hym
?
And
Sainct
Iohn
saithe
that
one
of
the
seruaunts
of
the
hye
Prieste
(
his
cosine
whose
eare
Peter
smote
of
)
sayde
vnto
hym
:
did
not
I
see
thee
in
the
Garden
wyth
hym
?
All
these
seme
with
one
consente
to
caste
Peter
in
the
téeth
that
he
was
one
of
Christes
company
,
and
to
make
exclamation
of
it
,
that
they
might
oppresse
him
.
For
thy
speache
bewrayeth
thee
Namelye
that
thou
arte
of
Galile
,
as
was
this
Iesus
also
.
For
Sainct
Luke
saithe
that
some
of
them
sayde
vnto
hym
:
Verely
this
fellowe
was
with
him
,
for
he
his
of
Galile
.
And
the
Damsell
had
sayde
:
Wast
not
thou
with
Iesus
of
Galile
.
Saint
Marke
hath
:
And
thy
speache
agreeth
thereto
.
74.
Than
beganne
he
to
curse
and
to
sweare
,
that
he
knewe
not
the
man
.
And
immediatly
the
cocke
crewe
.
Then
began
he
to
curse
and
to
swear
.
C.
Peter
beinge
ouercome
with
so
manye
acclamations
,
and
outcryes
againste
him
,
beganne
to
curse
and
to
sweare
that
he
knewe
not
the
man
.
The
whiche
cursse
was
as
muche
as
if
he
hod
sayd
:
God
destroye
me
if
I
knowe
him
.
Wherefore
so
muche
the
more
the
goodnes
of
God
is
to
be
wondered
at
,
whiche
lifted
vp
,
and
healed
the
Disciple
from
suche
mortall
destruction
.
But
the
Lorde
thought
good
in
so
excellent
a
persone
,
to
sett
forthe
an
excellent
documente
or
lesson
,
that
it
mighte
be
the
more
excellent
,
and
better
estemed
in
the
Churche
.
No
forte
vrged
Peter
so
to
forswere
hymselfe
,
sauinge
that
he
was
forsaken
of
the
Lorde
:
and
Sathan
also
on
the
contrary
parte
ceassed
not
by
his
indeuoure
to
helpe
hym
forewarde
.
Halas
howe
lytell
or
nothinge
is
oure
strengthe
?
Let
vs
therfore
hereby
learne
to
promise
nothynge
vnto
oure selues
,
but
wholely
to
depende
vppon
God.
Moreouer
this
place
teacheth
that
it
is
not
by
and
by
blapsemye
againste
the
spirite
,
if
any
man
falling
throughe
the
infirmitye
of
the
fleshe
,
deny
the
truethe
which
he
knoweth
.
Peter
trulye
hadde
hearde
out
of
the
mouth
of
the
Lord
how
detestable
falsehoode
was
,
to
denye
hym
before
men
:
And
what
horrible
vengeance
remayneth
for
them
before
God
and
his
Aungels
,
whiche
for
the
cowardly
feare
of
the
crosse
,
do
forsake
the
confession
of
the
faithe
.
Nowe
therefore
he
beinge
before
admonished
,
and
knowing
these
thinges
,
casteth
hymselfe
hedlong
into
mischefe
:
yet
notwithstanding
afterwarde
obtayned
pardone
:
whereuppon
it
followeth
that
he
rather
sinned
of
infirmity
than
by
incurable
wyckednes
.
For
he
woulde
willinglye
haue
shewed
the
duety
of
a
Disciple
towarde
Christe
,
had
not
the
sparkes
of
true
affection
ben
extinguished
through
feare
.
And
immediatly
the
tocke
crewe
.
A.
Marke
and
Luke
haue
:
And
immediatlye
whily
he
yet
spake
the
cocke
crew
.
For
so
soone
as
he
was
gone
oute
into
the
porche
the
cocke
crewe
.
S.
Iohn
hathe
:
Peter
therfore
denyed
againe
,
and
by
and
by
the
cocke
crewe
.
And
the
Euangelistes
do
therfore
make
mencion
of
the
crowing
of
the
Cocke
,
to
the
ende
we
mighte
knowe
,
that
Peter
was
admonished
from
aboue
,
euen
in
the
very
moment
.
And
therefore
oure
Euangeliste
addeth
sayinge
.
75.
And
Peter
remembered
the
woorde
of
Iesus
,
whiche
saide
vnto
hym
before
the
cocke
crewe
,
thou
shalte
deny
me
thryse
.
And
he
wente
out
,
and
wepte
bitterly
.
And
Peter
remembred
.
C.
When
the
cocke
crewe
,
Christ
also
looked
vppon
Peter
,
as
witnesseth
Sainct
Luke
sayinge
.
And
the
Lorde
turned
backe
and
looked
vppon
Peter
.
Aed
Peter
remembered
the
woorde
of
the
Lorde
,
&c.
For
at
the
first
be
regarded
not
the
crowinge
of
the
cocke
as
we
maye
see
in
S.
Marke
.
It
was
necessraye
therefore
that
Christe
should
looke
vppon
him
,
that
he
mighte
retourne
vnto
him
againe
.
Euenso
,
whosoeuer
hath
once
begon
to
fall
and
perishe
,
he
shal
be
reclaymed
by
no
voyce
,
by
no
signe
,
nor
by
anye
admonition
,
vntill
the
Lorde
caste
vppon
hym
the
eyes
of
his
mercy
.
This
thinge
euery
one
of
vs
féele
in
our selues
by
experience
,
For
whiche
of
vs
dothe
not
paseouer
and
pre●…ermit
wyth
deafe
eares
(
as
it
were
)
the
manifold
and
sondry
singinges
of
byrdes
,
(
●●hich
notwithstandinge
do
stirre
vs
vp
to
glorify
GOD
)
but
also
the
voyce
of
God
it selfe
,
which
plainelye
and
distinctly
soundeth
in
the
doctrine
of
the
lawe
and
Gospell
?
Neither
doth
this
brutish
insensiblenes
possesse
our
mindes
for
one
daye
onely
,
but
it
is
perpetuall
,
vntill
suche
time
as
he
voutchesafeth
to
looke
vpon
vs
,
which
alone
hath
the
harts
of
men
in
his
handes
to
tourne
them
which
waye
hym
lysteth
.
Notwithstanding
it
is
worthy
to
be
noted
that
this
lookynge
was
not
after
the
common
maner
of
mennne
:
because
so
he
hadde
looked
vppon
Iudas
before
,
who
for
all
that
was
neuer
the
better
.
But
in
beholdynge
Peter
,
he
Ioyned
the
secrete
woorkinge
of
his
spirite
to
his
eyes
,
and
so
pearced
his
harte
with
the
brighte
beames
of
his
grace
,
that
it
tooke
effecte
.
Wherefore
lette
vs
knowe
,
so
often
as
any
manne
falleth
,
he
hath
no
beginning
of
repentance
,
but
from
the
countenance
of
the
Lorde
.
For
wee
are
all
voyde
of
sence
and
sedlynge
in
oure
sinnes
,
vntill
the
Lorde
after
a
sorte
styre
vp
oure
hartes
with
his
countenad●●e
,
and
dothe
make
vs
remember
bothe
hym
and
oure selues
,
when
he
toutcheth
oure
hartes
wyth
his
spirite
,
in
so
muche
that
wee
maye
remember
those
things
that
we
thought
not
of
before
.
And
he
wente
oute
?
M.
That
is
to
saye
into
the
common
waye
,
that
hee
mighte
be
neyther
in
the
pallace
nor
in
the
porche
.
C.
But
it
is
lykelye
that
Peter
wente
forthe
for
feare
,
because
he
durste
not
weepe
before
witnesses
:
in
the
whiche
,
his
infyrmity
dothe
farther
bewraye
it selfe
.
Whereby
wee
gather
tht
he
deserued
not
remission
and
pardone
by
satisfaction
:
But
obtayned
the
same
throughe
the
fatherlye
goodnes
and
mercye
of
GOD.
●…ntaunce
●…s
weake
●…
forsakē●…od
.
And
by
this
example
we
are
taughte
that
althought
our
repentaunce
do
haulte
,
yet
notwithstanding
wee
must
hope
well
:
because
the
Lorde
doth
not
despyse
the
weake
repentaunce
,
so
that
it
be
syncere
.
Notwithstanding
the
secret
teares
of
Peter
did
wytnesse
his
trewe
repentance
before
God
and
his
Angels
.
For
,
being
out
of
the
sight
of
men
he
setteth
before
his
eyes
,
God
and
the
Angels
:
and
therefore
these
teares
flowe
euen
from
the
bottome
of
his
harte
.
●…ntant
●…s
.
The
whiche
thyng
is
therefore
to
be
noted
,
because
we
see
that
many
powre
our
teares
plentifully
,
so
long
as
they
are
loked
vpon
,
but
beinge
out
of
syghte
their
eyes
waxe
drye
by
and
by
agayne
.
And
there
is
no
doubte
but
that
those
teares
whiche
are
no
teares
in
the
iudgement
of
God
,
●…res
of
hy●…tes
.
do
bringe
foorthe
ambition
and
hypocrisie
:
Whereas
this
weaping
of
Peter
is
a
signe
of
repentaunce
:
for
where
the
synne
and
offence
is
greate
,
it
is
necessary
that
there
be
teares
and
griefe
.
And
let
vs
vnderstande
that
we
are
neuer
truely
conuerted
,
excepte
we
bee
earnestly
sorrowe
:
neyther
must
we
onely
testifie
our
repentaunce
before
God
,
but
also
before
men
.
Euen
so
S.
Paule
teacheth
the
Corinthians
.
Cor.
7
For
godly
sorrowe
causeth
repentaunce
vnto
saluation
not
to
bee
repented
of
.
●…estin
.
Notwithstanding
,
it
may
bee
demaunded
whether
trewe
repentaunce
requireth
weaping
.
●…nswere
.
Wee
aunswere
that
the
faythfull
doe
often
tymes
syghe
vnfayneedly
with
drye
eyes
,
and
doe
confesse
vnto
to
the
Lorde
their
faulte
,
to
obtayne
pardon
:
but
we
saye
that
they
are
to
incensible
,
and
dull
whiche
in
great
synnes
,
are
wounded
with
no
sorrow
&
griefe
,
and
are
not
brought
vnto
teares
.
Therefore
the
Scripture
,
after
it
hath
accused
the
gylty
,
exhorteth
them
to
Sackcloth
and
asshes
.
The
xxvii
.
Chapter
.
WHen
the
morning
was
come
,
all
the
chiefe
priestes
and
elders
of
the
people
,
helde
a
counsel
againste
Iesus
to
put
him
to
deathe
.
Wen
the
morninge
Bu.
The
Euangeliste
Mathewe
nowe
descendeth
to
the
description
of
those
thinges
whiche
were
done
with
our
Lorde
in
the
iudgement
haule
,
vnder
Pontius
Pilate
,
that
Iudge
.
C.
For
when
at
the
first
the
hyghe
prieste
with
his
counsel
had
examined
Iesus
in
the
vntimely
season
of
the
nighte
,
at
the
lengthe
about
the
Sunne
rising
,
thei
determine
to
bring
him
before
the
deputie
.
And
in
this
they
obserue
&
kepe
the
trew
forme
of
iudgement
,
least
their
haste
should
be
suspected
,
if
they
ran
(
as
commonly
it
is
the
manner
in
a
tumulte
)
before
the
tyme
vnto
Pilate
.
Notwithstanding
,
it
is
probable
,
that
Christ
being
led
away
from
their
sessions
,
they
gathered
by
and
by
a
counsell
,
&
that
they
decreed
without
any
longer
delaye
what
they
would
do
.
For
before
it
was
shewed
,
what
tyme
Christe
after
he
was
departed
from
them
,
came
into
the
remembraunce
of
Peter
,
namely
after
the
Cocke
crowyng
,
and
when
the
daye
breake
was
at
hande
.
Wherefore
the
Euangelistes
do
not
meane
that
they
were
remoued
from
the
place
,
but
to
onely
shewe
,
that
they
adiudged
Christe
to
death
early
in
the
morning
,
and
that
they
ceassed
not
one
moment
in
finishing
their
mischiefous
purpose
.
But
wheras
Luke
saith
that
they
were
gathered
together
in
the
morning
,
it
ought
not
to
be
expounded
of
the
very
beginning
,
but
of
the
last
action
whiche
is
afterwarde
added
:
as
if
he
should
haue
sayd
,
that
they
as
soone
as
it
was
day
,
pronounced
their
iudgement
of
his
death
because
he
confessed
him self
to
be
the
sonne
of
God
.
But
if
they
might
haue
certainly
knowen
his
death
,
they
would
all
in
their
fury
haue
runne
vpon
him
at
once
with
violent
hand
.
But
because
Pilate
was
apointed
chief
iudge
of
life
&
death
,
thei
bring
him
before
his
tribunal
seate
:
vsing
their
own
iudgement
before
,
only
to
intrap
&
tangle
him
.
For
the
stoning
of
Steuen
,
Act.
7.
was
done
by
a
tumulte
seditiously
,
the
people
running
vppon
hym
:
but
it
was
mete
that
the
sonne
of
God
should
be
condemned
by
a
solemne
order
of
the
earthly
iudge
,
that
he
might
blot
out
the
gilte
of
our
transgression
,
in
heauen
.
And
elders
of
the
people
.
A.
S.
Luke
addeth
the
Scribes
.
To
put
him
to
death
.
Bu.
The
priestes
truely
in
their
counsell
had
adiudged
Christe
vnto
death
,
as
we
haue
shewed
in
the
.xxvi.
chapter
going
before
.
Whome
also
(
as
if
he
had
bene
condemned
by
lawe
)
they
misused
the
moste
parte
of
the
nighte
,
moste
vilanously
by
iniury
&
vyle
reproche
:
yet
notwithstanding
they
did
not
kyl
hym
,
because
,
that
power
was
reserued
to
the
Romaines
.
So
soone
therefore
as
it
waxed
daye
,
they
deuised
howe
they
mighte
propounde
their
cause
,
(
whiche
they
thought
was
not
very
good
)
to
the
deputie
,
and
by
what
argumentes
they
mighte
vrge
hym
if
he
should
stande
against
them
,
and
also
howe
they
might
induce
and
perswade
him
to
committe
this
horrible
murther
of
an
innocente
.
2.
And
brought
him
bounde
,
and
deliuered
him
to
Pontius
Pilate
the
deputie
.
And
brought
him
bounde
.
C.
And
anone
(
saith
S.
Marke
and
S.
Luke
)
the
whole
multitude
of
them
arose
,
Math
15.
Luke
.
23.
or
theire
whole
counsell
,
when
they
had
bounde
Iesus
,
and
led
him
away
,
and
deliuered
hym
to
Pilate
.
This
is
that
matter
wherof
they
consulted
in
their
counsel
helde
in
the
morning
.
Iose.
libe
18
Antiq.
cap.
4.5.6
.
&
7.
To
P.
Pilate
.
being
deputie
.
Bu.
Of
this
man
Iosephus
wryteth
.
He
succeded
Valerius
Gratus
vnder
Tiberius
,
and
was
deputie
of
Iudea
ten
yeares
.
About
the
eight
yeare
of
his
gouernement
,
he
crucified
Christe
.
And
twoo
yeares
after
that
being
expired
,
he
was
put
out
of
his
office
by
Vitellius
,
deputie
of
Syria
,
for
the
innocent
Samaritanes
that
were
slayne
,
an
other
being
put
in
his
place
,
and
he
constrained
to
go
to
Rome
to
pourge
him selfe
in
the
iudgement
of
Caesar
against
the
accusation
of
the
Samaritanes
.
But
before
he
came
to
Rome
,
Tiberius
was
dead
,
and
Caius
appointed
in
his
roume
.
Vnder
this
Caius
(
as
Eusebius
maketh
mention
in
his
ecclesiasticall
hystory
)
Pilate
flewe
hym selfe
.
Pilate
flewe
hym selfe
.
He
was
a
man
(
as
appeareth
by
his
actes
)
that
bare
no
great
good
wyll
to
the
nation
of
the
Iewes
,
because
he
suspected
that
they
bare
but
a
false
harte
and
fayned
mynde
towarde
Caesar
.
This
man
doe
the
highe
priestes
thynke
to
bee
very
fytte
for
their
purpose
,
as
one
that
woulde
not
suffer
Iesus
,
whiche
ambitiously
desyred
the
kyngdome
to
escape
vnpunyshed
.
3
Then
Iudas
(
whiche
had
betrayed
him
)
seing
that
he
was
condemned
,
repented
him self
,
and
brought
again
the
thirry
plates
of
siluer
,
to
the
chief
priestes
and
elders
.
Then
Iudas
whiche
had
betrayed
him
.
Bu.
Before
the
Euangelist
Matthewe
describeth
those
thinges
that
were
done
in
the
iudgement
haule
,
he
incerteth
and
putteth
in
the
history
of
the
false
repentaunce
and
horrible
destruction
of
Iudas
the
traytour
.
For
as
in
Peter
we
had
a
tipe
of
true
repentance
,
euen
so
in
Iudas
we
haue
set
forth
vnto
vs
an
example
of
false
repentaunce
.
B.
But
this
aduerbe
(
Then
)
dothe
often
tymes
in
the
Euangelistes
signifie
onely
the
consequence
of
narration
and
not
of
tyme
.
C.
Euen
so
in
this
place
,
it
doth
not
signify
any
certayne
moment
of
time
:
for
by
&
by
the
Euangelist
Mathew
addeth
that
Iudas
seing
the
rewarde
of
his
treason
to
be
reiected
of
the
highe
priestes
,
Verse
.
5
caste
the
same
into
the
temple
.
But
truely
they
came
directly
out
of
the
house
of
Caiphas
into
the
iudgement
haule
,
and
stoode
there
vntyll
the
condemnation
of
Christe
:
they
coulde
scarsely
therefore
be
founde
in
the
temple
that
day
.
It
is
not
necessary
therefore
to
vnderstand
,
that
Iudas
brought
the
peces
of
syluer
,
the
self
same
time
,
that
Christ
was
brought
vnto
Pilate
:
euen
as
this
also
.
Seyng
that
he
was
condemned
.
semeth
to
signifie
that
these
thynges
happened
either
after
the
deathe
of
Christe
,
or
els
after
he
was
condemned
of
the
deputie
.
Repented
hym selfe
.
C.
Iudas
is
sayde
to
be
lead
with
repentaunce
,
not
that
he
repented
but
because
hee
dyd
dislyke
muche
of
the
wycked
dede
that
he
had
committed
:
Euen
as
God
oftentymes
openeth
the
eyes
of
the
reprobate
,
that
they
maye
begynne
to
fele
and
abhorre
theire
wyckednes
.
For
they
which
are
seriously
greued
,
in
so
much
that
they
repente
,
they
are
not
onely
called
in
Greeke
Metamelein
,
but
also
Metanoien
.
Whereupon
also
commeth
metanoia
,
which
is
the
true
conuersion
and
tourning
of
man
vnto
God
.
Iudas
therefore
had
conceiued
a
greuous
yrkesomenes
and
horror
,
not
to
conuert
and
tourne
him selfe
vnto
God
,
but
rather
that
hee
beinge
ouerwhelmed
with
desperation
,
might
be
an
example
of
man
altogether
reiected
and
refused
of
the
grace
of
God.
Cor.
7
S.
Paule
truely
sayth
that
godly
sorrowe
causeth
repentaunce
vnto
saluation
not
to
be
repented
of
:
but
if
any
man
stomble
in
the
entery
,
confused
sorrowe
will
profite
him
nothing
at
all
.
But
rather
God
dothe
laye
vpon
the
wycked
this
iust
vengeaunce
at
the
length
,
geuing
them
vnto
Sathan
to
be
tormented
without
hope
of
consolation
,
because
they
haue
obstinately
despysed
his
iudgement
.
True
repentaunce
is
a
disliking
of
sinne
,
●…repen●…
.
being
conceiued
of
the
feare
&
reuerence
of
God
,
whiche
also
ingendreth
of
it selfe
a
loue
and
desier
of
righteousnes
.
The
wicked
are
farre
from
this
effecte
,
for
they
desier
neuer
to
make
an
ende
of
synning
:
yea
so
muche
as
in
them
lyeth
they
go
about
to
delude
and
mocke
with
God.
But
the
conscience
dothe
vexe
and
torment
them
,
bee
they
neuer
so
vnwyllinge
,
with
blynde
horror
,
that
although
they
hate
not
their
synne
,
yet
notwithstanding
they
may
fele
the
same
with
sorrowe
and
griefe
to
be
heauy
and
troublesome
vnto
them
.
Hereupon
it
commeth
to
passe
that
their
griefe
is
vnprofitable
,
because
they
doe
not
frankely
and
frely
tourne
thēseleus
vnto
God
:
for
they
come
not
vnto
better
,
but
beinge
geuen
to
their
filthy
desier
,
they
languyshe
in
extreme
torment
whiche
they
can
not
auoyde
.
By
this
meanes
(
as
wee
sayde
euen
nowe
)
God
taketh
vengeaunce
of
their
obstinacy
.
For
although
he
draweth
his
elect
vnto
him
,
sharpely
chastiseing
them
,
because
they
wrastell
and
stryue
with
hym
,
yet
notwithstanding
he
healeth
in
dewe
tyme
,
the
woundes
whiche
he
hath
geuen
them
,
that
they
may
come
of
their
owne
accorde
vnto
him
,
by
whose
hande
they
knowe
they
are
stricken
,
and
by
whose
feare
thei
are
terrefied
.
The
former
sorte
therefore
of
men
,
doe
no
lesse
flie
than
feare
the
iudgement
of
God
without
the
hate
of
synne
:
&
so
being
wounded
with
an
incurable
stroke
,
they
peryshe
in
the
middest
of
their
sorrowes
.
If
Iudas
had
heard
the
monition
of
Christ
,
there
had
bene
some
hope
of
repentaunce
:
but
because
he
despised
so
gentle
a
calling
to
saluation
,
he
is
committed
to
the
gouernement
of
Sathan
,
that
he
may
cast
him
into
desperation
.
M.
Let
vs
therefore
behold
in
him
the
horrible
iudgement
of
God
,
although
this
was
not
his
last
punishement
,
but
a
shewe
onely
of
that
extreame
iudgement
which
once
he
shall
fele
.
Let
vs
also
consider
in
him
the
example
of
the
reprobate
,
whome
Sathan
carieth
a
long
tyme
from
one
wickednes
vnto
an
other
,
but
at
the
length
their
eyes
being
opened
in
so
much
that
they
see
the
haynousnes
of
their
wickednes
,
but
fele
not
the
mercy
of
God
,
he
doth
bringe
them
to
this
passe
,
that
desperatly
they
cast
asyde
saluation
and
all
thinges
els
,
and
so
runne
headlong
into
helfier
.
And
brought
againe
the
thirty
plates
of
syluer
.
This
semeth
to
be
a
signe
not
of
fayned
but
of
true
repentaunce
:
for
it
is
not
true
repentaunce
,
when
the
thing
that
was
wickedly
taken
awaye
is
not
restored
agayne
.
A.
Whereupon
Zache
also
saith
.
If
I
haue
defrauded
any
man
I
restore
foure
foulde
.
Luke
.
19.
But
it
proffited
Iudas
nothing
at
all
to
restore
the
money
here
againe
to
the
his
priestes
,
whiche
was
not
truely
conuerted
vnto
God.
To
the
highe
pristes
and
elders
.
These
be
they
to
whome
Iudas
solde
the
Lorde
Iesus
.
4
Saying
I
haue
sinned
,
betraying
the
innocent
bloud
.
And
they
said
,
what
is
that
to
vs
?
se
thou
to
that
.
I
haue
sinned
betraying
the
innocent
bloud
.
M.
He
doth
here
by
playne
woordes
confesse
his
sinnes
.
And
confession
of
sinne
pertaineth
to
repentaunce
.
A.
Yet
notwithstanding
Iudas
laboureth
in
vayne
,
when
he
wantinge
the
company
of
Christe
,
whome
he
had
offended
,
went
to
the
high
priestes
and
elders
onely
.
For
what
comfort
could
this
miserable
traytour
haue
at
their
handes
?
Surely
suche
comfort
that
shortly
after
he
hanged
him selfe
.
C.
And
yet
notwithstanding
,
if
the
Papistes
did
speake
truely
of
repentaunce
in
their
scholes
,
Iudas
a
paterne
of
popishe
repentaunce
.
nothing
can
be
desired
in
Iudas
,
to
whom
their
whole
definition
doth
not
belong
.
For
here
we
may
beholde
the
contrition
of
the
heart
,
the
confession
of
the
mouth
,
and
(
as
thei
say
)
the
satisfaction
of
the
worke
.
Whereby
wee
gather
that
they
onely
take
the
rynde
of
barke
,
because
they
doe
omitt
the
speciall
parte
,
namely
,
the
conuersion
of
man
vnto
God
,
when
as
the
synners
being
beaten
down
through
shame
and
feare
,
forsaketh
hym selfe
that
hee
may
submitte
hym selfe
vnto
ryghteousnes
.
Iudas
therfore
confesseth
his
synne
here
vnto
those
,
which
gaue
him
occasion
to
sinne
:
and
not
vnto
Christe
,
against
whome
hee
had
synned
.
Neither
doth
he
prostrate
hym selfe
before
God
,
and
being
let
by
distrust
,
he
prayeth
not
that
the
Lorde
woulde
forgeue
hym
.
Notwithstanding
,
hee
geueth
testimony
of
the
innocensy
of
Christe
,
in
betraying
of
whome
he
made
hym
by
the
iudgemente
of
men
nocent
and
gylty
.
I
haue
synned
saythe
he
in
betraying
the
innocent
bloud
:
putting
here
the
bloude
for
the
life
,
the
soule
,
and
the
whole
man
.
As
if
he
had
sayde
,
in
betraying
the
innocent
man
.
So
great
was
the
force
of
innocensy
in
Christ
,
that
although
he
did
not
beleue
hym
to
bee
the
sonne
of
the
lyuing
God
,
and
bare
no
sincere
,
but
a
malitious
harte
against
him
,
yet
notwithstanding
he
is
constrained
to
ackowledge
and
confesse
,
that
a
iuste
and
innocent
man
is
betrayed
of
hym
.
For
he
acknowledgeth
the
greatnes
of
his
faulte
,
but
he
acknowledgeth
not
the
greatnes
of
the
mercy
of
God
.
A.
Beholde
therefore
howe
vayne
their
repentaunce
is
,
whiche
ioyne
not
faithe
to
the
acknowledginge
of
sinne
.
Caine
carelesly
committeth
homicide
or
murther
,
and
being
admonished
craueth
not
pardon
:
But
Adam
after
his
fall
,
conceyueth
faithe
of
the
sede
promised
to
come
.
Saule
carelesly
is
caried
to
committe
mischief
,
1
King
3.
3.
King.
12.
but
when
he
is
touched
with
the
iudgement
of
God
,
he
commaundeth
hym self
to
be
kylled
:
But
Dauid
conceyueth
faith
by
the
woordes
of
Nathan
the
prophete
.
After
this
sorte
Peter
and
Iudas
synned
:
but
Peter
beleueth
,
and
Iudas
dispayreth
for
wante
of
faythe
.
What
is
that
to
vs
?
see
thou
to
that
.
C.
Here
is
described
the
madnes
and
insensiblenes
of
the
priestes
,
who
beyng
admonished
by
the
terrible
example
of
Iudas
,
yet
notwithstanding
,
retourne
not
to
them selues
.
We
graunt
truely
that
they
had
an
excuse
in
a
readynes
(
as
hypocrites
commonly
haue
,
)
by
the
whiche
they
myghte
distynguyshe
and
make
a
difference
betweene
their
faulte
and
Iudas
faulte
:
because
they
thought
that
they
were
not
partakers
of
the
mischiefe
although
they
had
abused
the
fasehoode
of
the
traytour
.
But
truely
Iudas
dothe
not
onely
confesse
that
hee
offended
,
but
also
declareth
the
innocencie
of
Christe
.
Whereuppon
it
followeth
that
they
soughte
the
deathe
of
a
iust
man
,
and
therefore
to
be
gylty
of
crewell
and
wicked
murther
.
And
there
is
no
doubte
but
that
God
went
about
,
to
seare
their
consciences
with
a
burnyng
Iron
,
because
hee
had
detected
and
vncouered
their
secrete
and
hydden
sore
.
But
let
vs
learne
so
often
as
we
see
the
wycked
to
bee
made
afrayd
,
that
they
are
so
many
prouocations
to
repentaunce
,
that
if
the
obstinate
doe
neglecte
them
,
they
double
their
faulte
,
and
make
it
twyse
so
haynous
.
They
saye
.
M.
What
haue
wee
to
doe
whether
thou
haue
betrayed
an
innocent
or
no
?
In
that
thou
haste
synned
in
betrayinge
the
innocent
bloude
,
what
is
that
to
vs
,
thou
arte
in
the
faulte
:
wherefore
there
is
no
cause
why
thou
shouldeste
impute
any
parte
thereof
vnto
vs
:
see
thou
thy selfe
howe
thou
mayest
auoyde
it
.
Or
,
looke
thou
to
that
.
C.
Wee
must
also
note
that
none
can
absolue
and
cleare
them selues
from
the
faulte
of
one
man
,
(
be
they
neuer
so
many
)
if
so
bee
they
haue
by
any
meanes
ioyned
or
intangled
them selues
with
hym
:
muche
lesse
shal
it
profite
the
authours
of
the
mischief
to
seperate
themselues
from
their
ministers
and
scoutes
,
least
they
should
be
partakers
of
their
punishement
.
5
And
he
cast
down
the
siluer
plates
in
the
temple
,
and
departed
,
and
wente
and
hanged
him self
.
And
he
cast
down
.
A.
Here
wee
haue
depainted
vnto
vs
,
as
it
were
in
a
table
,
the
disposition
&
nature
of
hypocrites
&
wicked
men
.
As
Iudas
was
most
secure
,
so
also
he
was
moste
impudent
before
that
he
acknowledged
his
faulte
:
he
despised
as
wel
gentle
as
sharp
admonitions
:
he
though
Sathan
,
whiche
had
put
in
his
harte
to
betray
the
Lord
,
was
not
so
horrible
as
he
was
commonly
painted
forthe
,
neyther
that
helfier
was
so
hoate
as
men
commonly
sayde
it
was
:
he
deferred
his
repentaunce
vntil
the
tyme
of
croked
age
:
but
so
soone
as
he
felte
&
acknowledged
the
faulte
he
dispaired
.
And
this
is
that
carnall
securitie
and
contempt
of
Gods
iudgementes
,
which
greatly
displeaseth
him
.
When
the
wicked
ought
to
feare
,
they
liue
carelesly
:
&
when
they
should
beleue
,
then
do
they
dispayre
.
As
for
example
,
Cayne
,
Saule
,
Achitophel
,
and
many
others
.
Least
therefore
we
should
be
ouerwhelmed
with
the
iudgement
of
God
,
first
a
godly
and
holy
feare
of
the
Lord
must
be
conceiued
,
them
the
greatnes
of
Gods
mercy
must
be
considered
with
a
true
faith
.
And
went
.
namely
from
the
high
priestes
and
elders
of
the
people
,
where
he
had
no
comfort
geuen
him
,
but
rather
occasion
to
dispaire
:
in
so
much
that
he
Hanged
him self
.
E.
Luke
saith
,
●…ct
.
1.
that
he
being
hanged
brake
a
fonder
in
the
middest
,
&
that
his
bowels
gushed
out
.
C.
Sathan
selleth
al
his
intiseing
snares
for
this
price
,
with
the
which
he
flattereth
the
wicked
for
a
time
,
but
at
the
length
tourning
them
into
madnes
,
he
causeth
them
to
cast
away
all
hope
of
saluation
,
insomuche
that
they
finde
ioye
in
nothing
but
in
death
.
Iudas
him selfe
casteth
away
the
thirty
peces
of
siluer
,
for
the
which
he
betrayed
not
only
Christe
,
but
his
owne
saluation
also
:
neither
doth
he
only
depriue
him selfe
of
the
vse
of
that
money
,
but
also
casteth
away
his
lyfe
,
with
the
abhominable
rewarde
which
he
had
receiued
for
Christes
deth
.
Euen
so
,
although
God
doth
not
moue
his
hand
,
yet
notwithstanding
the
d●…siers
of
the
wycked
are
made
frustrate
,
in
so
muche
that
they
hauing
gotten
their
desiers
,
do
not
only
reiecte
themselues
,
by
the
fruition
of
their
vaine
goodes
,
but
also
do
make
thereof
a
snare
&
trappe
to
catche
themselues
.
And
although
they
be
their
owne
executioners
or
hange
men
,
in
punishing
them selues
,
yet
for
all
that
they
do
thereby
deminishe
nothing
at
all
of
the
rygor
of
Gods
wrath
.
A.
But
let
vs
vnderstande
what
the
rewarde
of
those
men
is
,
whiche
sinne
for
other
mens
sakes
.
If
the
subiects
,
or
seruauntes
sinne
against
their
Prince
,
and
maisters
,
they
are
iustly
mocked
and
deceiued
of
their
hope
.
Furthermore
.
wee
must
note
that
no
externall
thing
doth
excuse
a
man
from
synne
.
Iudas
was
the
Apostel
of
Christe
,
(
than
the
dignitie
whereof
nothyng
can
be
greater
)
yet
notwithstanding
,
this
dyd
proffite
hym
nothing
at
all
,
nay
,
it
did
the
more
declare
his
ingratitude
:
whereupon
his
condemnation
was
the
greater
.
Onely
faythe
therefore
whiche
woorketh
through
loue
,
onely
the
obseruation
of
the
commaundementes
of
God
,
and
onely
a
newe
creature
is
acceptable
vnto
God
.
This
miserable
wretche
Iudas
,
beinge
either
ouercome
with
impatience
,
or
with
feare
of
shame
,
or
els
being
led
by
the
instincte
and
motion
of
Sathan
,
hanged
hym selfe
.
As
we
maye
reade
in
the
Actes
of
the
Apostles
.
6
And
the
chiefe
pristes
toke
the
syluer
plates
,
and
sayde
:
it
is
not
lawefull
to
put
them
into
the
treasury
,
because
it
is
the
price
of
bloud
.
And
the
chiefe
priestes
.
M.
This
kynde
of
men
,
had
alwayes
hypocrisie
and
counterfeyte
holynes
ioyned
with
exceadinge
mallice
.
By
this
meanes
the
Lorde
punysheth
suche
hypocrites
,
namely
,
in
bewraying
their
wyckednesse
,
which
they
go
about
with
some
coloure
or
other
to
hyde
.
For
they
thynke
the
money
to
bee
polluted
,
in
the
meane
whyle
their
owne
consciences
accused
them
of
the
murther
.
For
the
money
whiche
Iudas
cast
into
the
Temple
,
was
the
very
same
whiche
hee
had
receyued
of
them
,
for
to
betraye
the
Lorde
.
So
that
the
Euangeliste
here
thought
it
not
good
to
pretermitte
with
sylence
but
to
shewe
how
they
dispensed
the
same
with
hypocrisy
,
specially
,
because
the
propheticall
Scripture
was
fulfilled
by
this
dede
.
It
is
not
lawefull
to
put
them
into
the
treasury
.
M.
The
Lattine
texte
hathe
Corban
,
for
this
woorde
treasury
,
the
whiche
woorde
Corban
is
in
some
places
by
the
interpretours
called
an
oblation
,
as
in
Leuiticus
,
Leuit.
1.
Marke
.
7.
where
it
is
sayd
:
If
a
man
among
you
bring
an
oblation
.
But
Marke
calleth
it
a
gifte
.
Hereuppon
it
grewe
that
the
Arke
in
the
whiche
the
giftes
that
were
offered
of
the
people
,
were
wont
to
be
layde
vp
,
was
called
in
Hebrewe
Corban
,
or
of
the
Chalde
woorde
Corbana
.
This
Corban
the
Grecians
call
Gazophulakion
that
is
to
saye
,
a
boxe
or
cheste
,
in
the
whiche
the
treasure
was
layde
vp
.
The
vse
of
this
boxe
was
in
the
temple
,
that
it
might
bee
had
to
fetche
out
of
the
same
all
thinges
necessary
to
repaire
the
temple
.
For
the
which
matter
reade
the
.xii.
chap.
of
the
fourth
booke
of
Kings
.
4
King.
12.
Mark.
12.
Luke
.
21.
That
whiche
these
hypocrites
iudge
here
,
is
not
false
.
For
althoughe
these
thinges
whiche
were
cast
into
Corban
;
did
rather
pertaine
vnto
the
vse
of
man
,
than
to
Gods
vse
,
yet
notwithstanding
,
because
thei
were
offered
vnto
God
,
it
was
mete
that
they
should
be
suche
thinges
as
mighte
please
God
.
Those
thinges
could
not
neither
can
please
God
which
are
by
any
meanes
defiled
with
iniquitie
,
or
whiche
are
forbidden
by
his
worde
.
These
peces
of
siluer
therefore
were
not
lawefull
because
they
were
the
pryce
of
bloud
,
that
is
to
saye
the
price
or
somme
which
Iudas
had
taken
to
betraye
Christe
to
be
slayn
.
Because
it
is
the
price
of
bloud
.
or
the
price
of
murther
,
or
by
the
whiche
the
murther
of
a
man
is
bought
.
7
And
they
toke
counsell
,
and
bought
with
them
a
potters
fielde
to
burrye
straungers
in
.
And
they
toke
counsell
.
Hereby
it
euidently
appeareth
,
that
hypocrites
followyng
onely
an
outward
shewe
,
do
grosely
mocke
with
God
.
They
fayne
&
perswade
them selues
to
be
pure
in
all
other
thinges
,
if
so
be
that
they
doe
not
prophane
and
defile
their
Corban
:
neither
are
they
careful
for
the
wicked
bargaine
by
the
which
they
prouoked
the
wrath
of
God
to
fal
vpon
them
,
as
well
as
Iudas
did
.
But
if
it
were
not
lawefull
to
put
the
pryce
of
bloud
into
the
holy
treasury
,
why
is
it
then
more
lawfull
to
take
it
out
of
the
same
?
For
that
whiche
made
them
ryche
came
of
the
offeringes
of
the
temple
,
and
that
also
whiche
they
refuse
,
as
a
polluted
thinge
,
to
put
into
the
treasury
,
was
taken
out
of
the
treasury
.
Wherof
came
then
the
pollucion
but
of
them selues
?
But
the
more
the
wycked
go
about
to
hide
their
faultes
,
the
more
the
Lorde
doth
seke
to
disclose
them
,
&
make
them
knowen
.
They
hoped
that
their
fault
should
be
couered
with
an
honest
cloke
,
if
thei
bought
a
barren
fielde
to
bury
straungers
in
:
But
truely
the
wonderfull
prouidence
of
God
maketh
this
fall
out
farre
otherwyse
,
so
that
the
same
fielde
shal
be
an
euerlasting
remembraunce
of
that
treason
whiche
was
before
obscure
&
hyd
.
For
they
gaue
no
name
to
the
place
,
but
after
that
the
mattter
was
commonly
knowen
,
that
field
was
called
by
publique
consent
,
the
bloudy
field
:
euen
as
though
God
had
commaunded
their
reproche
to
be
blased
abroade
by
the
tongues
of
al
men
.
They
went
about
to
make
God
partaker
of
their
wickednes
,
thinking
that
they
did
a
godly
worke
if
thereby
they
might
redeme
their
wickednes
:
but
God
hateth
such
manner
of
oblations
.
Notwithstanding
to
prouide
buriall
for
such
straungers
as
comming
vp
to
Hierusalem
to
offer
sacrifice
from
farre
,
should
there
happen
to
die
,
was
a
plausible
&
acceptable
worke
.
But
because
parte
hereof
was
prouided
for
the
Gentiles
,
by
this
signe
also
hope
of
saluation
was
geuen
to
the
Gentiles
,
because
they
were
included
in
the
pryce
of
Christes
death
.
They
bought
the
Potters
fielde
,
because
it
was
best
cheape
,
being
barreyne
,
and
no
more
fytte
for
the
vse
of
the
Potter
.
8
Wherefore
that
fielde
is
called
Haceldema
,
(
that
is
to
saye
,
the
fielde
of
bloude
)
vnto
this
daye
.
C.
The
hypocrites
goinge
about
to
make
a
shewe
of
godlines
doe
make
a
perpetuall
memory
of
their
wyckednes
.
Not
that
they
gaue
this
name
vnto
the
fielde
,
(
as
wee
saide
euen
nowe
)
but
because
the
common
sorte
of
people
by
the
instincte
and
of
the
holy
ghoste
,
not
knowynge
what
they
sayde
,
made
that
fielde
a
memoriall
by
this
token
:
in
so
muche
that
when
it
shoulde
haue
bene
named
the
fielde
&
buriall
place
of
straungers
,
it
was
called
the
fielde
of
bloude
,
that
is
to
saye
a
fielde
bought
with
that
money
with
the
whiche
the
death
of
a
man
was
bought
,
the
money
beyng
geuen
to
betraye
Christe
vnto
death
:
in
so
muche
that
the
same
whiche
had
a
shewe
of
godlynes
,
and
was
ordayned
by
hypocrisie
,
myght
geue
place
to
the
truthe
,
and
might
be
a
memoriall
of
innocent
bloude
bought
by
the
priestes
:
whiche
thinge
wyllingly
they
woulde
haue
hyd
.
9
Then
was
fulfilled
that
whiche
was
spoken
by
the
prophete
Ieremy
,
saying
:
And
they
tooke
thirty
syluer
plates
the
price
of
him
that
was
valewed
,
whom
they
bought
of
the
children
of
Israell
.
Then
was
fulfilled
.
A.
Now
the
Euangelist
sheweth
that
the
wicked
haue
serued
to
fulfill
the
prouidence
of
God
:
although
they
soughte
the
accomplishing
of
their
owne
wyll
.
For
as
they
crucifying
Christe
,
and
adiudging
him
to
the
most
shamefull
death
of
the
crosse
,
fulfilled
vnwittingly
the
scriptures
and
woordes
of
God
:
euen
so
,
they
beynge
ignoraunt
,
fulfilled
this
place
of
the
Prophete
.
Which
was
spoken
by
Ieremye
C.
Wheras
Ieremye
is
here
put
for
Zacharye
,
some
thincke
that
it
was
done
because
the
Euangelist
ment
it
of
Ieremy
,
●…remye
.
32
who
maketh
mencion
of
the
bying
of
a
fielde
in
his
32.
Chapter
:
but
that
place
can
in
no
wise
agree
with
this
.
Wherefore
it
is
certaine
that
the
name
of
Ieremye
throughe
error
,
is
here
put
for
Zachary
because
we
reade
of
no
such
thing
in
Ieremye
.
And
they
toke
thirtye
siluer
plates
,
M.
The
wordes
of
the
Prophete
are
these
:
If
ye
thincke
it
good
bring
hither
my
price
:
if
no
,
then
leaue
.
So
they
wayed
downe
thirtye
siluer
pence
the
valewe
that
I
was
prised
at
.
Zachary
11.
And
the
Lord
said
vnto
mee
:
Cast
it
vnto
the
potter
(
a
goodlye
price
for
me
to
be
valewed
at
of
them
.
)
And
I
toke
the
thirty
siluer
pence
,
and
caste
them
to
the
potter
in
the
house
of
the
Lord
.
C.
The
which
place
,
excepte
it
be
rightly
applyed
,
it
may
seeme
to
be
fasely
wrested
into
a
contrarye
sence
:
but
if
we
obserue
that
rule
which
the
Apostles
followed
in
cytinge
Scriptures
,
it
shall
easlye
be
knowne
that
these
wordes
of
the
Prophete
are
aptly
applied
vnto
Christe
.
After
the
Lorde
complayned
that
so
longe
as
hee
had
done
the
duty
of
a
Sheepeherde
in
gouerning
his
people
,
he
lost
his
labour
,
hee
sayth
that
hee
is
constrayned
with
wearynes
and
griefe
to
forsake
his
labour
.
His
sheepestaffe
therefore
beinge
broken
,
he
sayth
hee
will
be
no
more
a
sheepeherde
:
afterward
hee
addeth
that
when
hee
required
a
rewarde
,
there
were
geuen
vnto
him
thirtye
siluer
pence
.
By
the
which
wordes
hee
declareth
that
hee
was
counted
no
lesse
vile
,
than
if
hee
had
bene
some
rude
and
abiecte
labourer
.
For
he
compareth
the
ceremonies
,
and
vaine
shewes
,
with
the
which
the
Iewes
did
counterpeise
and
waye
his
benefites
,
to
the
thirty
pence
,
as
to
an
vnworthy
and
slender
hyer
of
some
drudge
or
carter
:
and
therefore
hee
commaundeth
this
summe
to
be
cast
to
the
potter
in
the
temple
:
as
if
hee
should
saye
,
This
their
excellente
gift
,
which
shoulde
be
no
lesse
reprochefull
for
me
to
receiue
,
than
for
them
to
offer
,
let
them
bestow
in
gods
name
vppon
tyles
and
brickes
,
by
the
which
they
may
repayre
the
ruine
of
the
Temple
.
Now
,
to
the
ende
it
might
more
certainlye
appeare
that
Christ
is
the
God
of
hostes
towardes
whom
the
people
euen
from
the
beginninge
had
bene
euill
disposed
,
and
vnthanckefull
,
when
he
was
manifested
in
the
flesh
,
it
was
necessary
that
the
same
which
at
the
first
was
spoken
figuratiuely
,
should
be
fulfilled
in
deede
and
by
a
visible
meane
in
his
person
.
Therfore
when
hee
beinge
constrayned
by
theyr
mallyce
,
forsoke
them
,
and
withdrewe
his
labour
and
trauaile
from
them
,
beinge
vnworthy
of
it
,
they
valewed
him
at
the
price
of
thirtye
pence
,
that
is
they
gaue
him
that
for
his
rewarde
.
And
this
contempte
of
the
sonne
of
God
was
euen
the
fulnes
of
their
impietye
.
The
price
of
him
that
was
valewed
Mathew
doth
not
repeate
the
very
wordes
of
the
Prophete
Zacharye
,
because
hee
alludeth
to
the
metaphor
,
vnder
the
whiche
the
Lord
doth
there
complaine
of
the
ingratitude
of
the
people
.
Notwithstanding
the
summe
,
and
effect
is
all
one
,
that
seinge
the
Iewes
did
owe
themselues
and
all
that
euer
they
had
,
as
det
vnto
the
Lorde
,
they
coulde
not
recompence
him
with
a
bondemans
rewarde
,
without
great
contumelye
and
reproche
:
as
thoughe
hee
had
deserued
at
their
handes
nothinge
more
,
for
gouerning
them
so
many
ages
,
than
a
Cowheard
which
is
hiered
but
for
a
yeare
.
He
complayneth
therefore
that
hee
is
valewed
at
so
vile
a
price
,
when
that
hee
is
inestimable
,
&
so
precious
that
nothing
may
counteruaile
him
.
But
whereas
in
the
ende
hee
sayth
,
Whom
they
bought
of
the
children
of
Israell
It
is
an
obscure
and
intricate
kinde
of
speach
.
For
Iudas
bargayned
wyth
the
priestes
,
which
bare
the
name
&
person
of
the
whole
people
.
10.
And
gaue
them
for
the
potters
fielde
as
the
Lorde
appointed
m●…e
.
And
gaue
them
for
the
potters
fielde
A.
The
Euangelist
Mathewe
seemeth
to
go
about
rather
to
expounde
the
sence
of
the
Prophete
Zacharye
,
than
to
alleage
him
woorde
for
worde
.
As
the
Lorde
appointed
mee
,
C.
By
these
woordes
of
the
Prophete
,
Mathewe
proueth
that
this
was
done
,
not
withoute
the
prouidence
of
God
:
because
,
their
purpose
tendinge
to
another
ende
,
vnawares
they
fulfil
the
deuine
oracle
.
For
how
could
it
come
to
passe
that
they
should
remember
to
bye
the
potters
fielde
,
excepte
the
Lorde
had
framed
their
error
,
to
the
execution
&
fulfillinge
of
his
decree
.
11.
Iesus
stoode
before
the
debitye
,
and
the
debity
asked
him
saying
,
art
thou
the
kinge
of
the
Iewes
?
Iesus
sayeth
vnto
him
:
Thou
sayest
.
Iesus
stoode
before
the
debitye
,
M.
The
Euangelist
retourneth
to
the
Historye
of
those
thinges
which
were
done
before
Pilate
.
But
the
order
of
these
thinges
cannot
be
seene
,
excepte
wee
ascribe
the
wordes
of
the
reste
of
the
Euangelistes
to
euerye
place
,
that
there
may
be
as
it
were
one
text
of
fower
.
For
many
thinges
must
be
taken
out
of
the
other
Euangelistes
and
be
put
into
this
Verse
.
And
first
of
all
the
Euangelistes
Luke
and
Iohn
write
as
concerninge
this
place
,
thus
:
And
the
whole
multitude
of
them
arose
,
and
ledde
him
vnto
Pilate
from
Caiphas
into
the
haule
of
Iudgement
.
It
was
in
the
morninge
,
and
they
themselues
wente
not
into
the
Iudgemente
least
they
should
be
defyled
,
but
that
they
might
eate
Passeouer
.
C.
The
Romaines
called
as
well
the
house
of
the
debity
,
as
the
tribunal
seate
,
where
Iudgement
was
vsed
,
the
iudgement
haule
.
In
that
the
Iewes
do
abstaine
from
al
kinde
of
pollusion
,
that
they
might
eate
the
Passeouer
of
the
Lorde
accordinge
to
the
commaundement
of
the
Lawe
,
their
zeale
is
to
be
allowed
:
but
yet
there
remayneth
two
faultes
in
them
,
and
both
of
them
to
grose
:
first
,
because
they
thincke
not
that
they
carye
more
pollution
and
filthe
within
themselues
,
than
they
may
draw
vnto
them
by
their
enteraunce
,
althoughe
into
a
prophane
place
.
Secondlye
,
because
they
are
to
diligent
in
triflinge
matters
,
and
negligente
in
the
principall
.
Nothinge
(
sayth
S.
Paule
is
cleane
to
the
vnbeleuers
,
and
vncleane
,
Titus
1.
because
their
mindes
are
defyled
.
But
these
hypocrites
flowinge
with
mallice
,
ambition
,
deceites
,
crueltye
,
and
with
couetousnes
,
with
their
stincke
and
corruption
,
did
almoste
infecte
both
Heauen
and
earth
,
and
yet
for
all
that
,
they
onely
stand
in
feare
of
defilinge
themselues
with
externall
pollucions
.
Therefore
this
is
a
foolish
fancye
not
tollerable
,
that
they
seeke
to
please
God
by
abstayning
from
the
externall
touchinge
of
vncleane
thinges
onelye
,
and
forget
the
true
puritye
which
is
internall
,
and
of
the
minde
.
Hipocrisy
hath
another
fault
,
because
carefully
in
obseruinge
and
keping
Ceremonies
,
it
careleslye
omitteth
,
the
greatest
matters
.
For
God
did
not
commit
those
rightes
and
Ceremonies
contayned
in
the
Lawe
to
the
Iewes
to
any
other
ende
,
than
this
:
that
they
shoulde
vse
and
accustome
themselues
to
the
study
and
loue
of
true
holines
.
Moreouer
it
was
forbidden
in
no
place
of
the
Law
to
enter
into
the
house
of
a
man
that
was
a
Gentile
:
but
there
was
a
caution
or
prouiso
geeuen
of
the
fathers
,
namelye
,
that
no
man
throughe
follye
or
rashnes
shoulde
bringe
anye
corruption
or
filthe
out
of
an
vncleane
house
.
Math
23.
But
these
are
good
interpreters
of
the
Lawe
,
whiche
straine
out
a
gnat
and
swallowe
a
Camell
.
And
this
is
ordinary
and
common
to
hypocrites
,
to
thincke
it
a
more
haynous
matter
to
kill
a
flea
than
to
murther
a
man
.
To
the
which
vice
the
other
hath
some
congruance
and
affinitye
,
namelye
,
that
they
preferred
humaine
traditions
before
the
holye
commaundementes
of
God
.
Therefore
that
they
might
eate
Passeouer
aright
,
they
seeke
to
keepe
themselues
cleane
.
But
they
include
and
shut
vncleanenes
within
the
gates
of
the
Iudgement
haule
,
and
are
not
afrayd
(
Heauen
and
earthe
bearinge
testimonye
)
that
they
put
an
innocent
to
death
.
To
be
short
,
they
solemnise
and
celebrate
the
shadowed
Passeouer
with
a
counterfeite
and
false
reuerence
:
but
they
do
not
onelye
violate
the
true
Passeouer
with
hands
defiled
with
sacriledge
,
but
also
go
about
so
much
as
they
may
to
ouerthrowe
the
same
with
eternall
destruction
.
A.
Seinge
therefore
they
would
not
come
in
(
as
S.
Iohn
writeth
)
Pilate
went
forth
to
them
and
sayd
:
What
accusation
doo
yee
bringe
agaynste
this
man
.
This
heathen
man
Pilate
doth
willynglye
suffer
theyr
superstition
,
whiche
hee
derideth
and
contemneth
,
but
in
the
ground
and
very
issue
of
the
matter
he
playeth
the
parte
of
a
good
Iudge
,
commaundinge
them
,
if
they
haue
anye
accusation
against
the
man
,
to
bringe
it
forth
.
For
hee
would
not
condemne
Christ
beinge
brought
vnto
him
,
before
he
hearde
the
accusations
.
They
aunsweared
and
fayde
:
If
hee
were
not
an
euill
doer
,
wee
woulde
not
haue
brought
him
vnto
thee
.
The
chiefe
priestes
as
thoughe
they
had
full
authoritye
to
condemne
whom
they
made
giltye
,
aunswere
nothinge
at
all
,
but
that
hee
must
stande
to
their
fore
iudgemente
,
for
they
do
croselye
murmere
against
Pilate
,
because
hee
doth
not
geeue
sufficient
credit
to
their
honest
&
faithfull
dealinge
.
Why
shoulde
not
thou
(
say
they
)
willingly
perswade
thy selfe
that
hee
is
worthye
to
dye
whom
wee
persecute
?
Wee
are
the
chiefe
priestes
and
louers
of
the
law
,
and
Dysciples
of
Moyses
:
let
this
our
authority
be
sufficient
to
content
thee
.
Thinkest
thou
that
wee
do
erre
?
Behould
here
howe
these
wicked
ones
,
whom
God
hath
aduaunced
to
a
hye
degree
of
honour
,
beinge
blinded
as
it
were
with
their
excellencye
,
do
geue
liberty
to
them selues
to
do
what
they
liste
.
Behoulde
also
what
swellinge
pride
remayned
in
them
.
They
would
haue
Christ
to
be
thought
an
euill
doer
,
because
they
accuse
him
:
but
truly
if
the
matter
had
bene
handeled
in
deede
,
what
should
his
euill
deedes
haue
beene
founde
to
bee
but
onely
,
the
healinge
of
the
sicke
,
the
castinge
of
deuils
out
of
men
,
the
makinge
of
those
that
were
sicke
of
the
palsey
,
to
stand
,
the
restoringe
of
sight
to
the
blinde
,
the
makinge
of
the
deaffe
to
heare
,
&
the
restoring
of
life
to
the
deade
?
The
matter
truly
was
thus
,
and
they
were
sufficiently
conuinced
:
but
(
as
we
sayd
euen
now
)
there
is
nothing
more
hard
,
than
to
make
men
that
are
droncke
with
pride
to
Iudge
with
a
sounde
and
vprighte
minde
.
Pilate
therefore
sayth
vnto
them
:
Take
yee
him
and
Iudge
him
after
your
owne
law
.
There
is
no
doubt
but
that
Pilate
beinge
offended
at
their
rudenes
&
violence
,
casteth
in
their
teeth
that
order
of
condemnation
which
they
vrged
,
to
be
contrarye
to
the
common
Lawe
of
all
Nations
,
and
to
abhorre
the
sence
of
man
.
And
therewith
also
hee
secretelye
reprehendeth
them
because
they
bosted
that
they
had
the
Lawe
geuen
vnto
them
of
God
.
Hee
speaketh
Ironice
when
he
sayth
,
Take
ye
him
.
For
he
ment
not
to
suffer
them
to
execute
Iudgement
of
life
and
death
vppon
him
:
but
his
wordes
are
thus
much
in
effect
:
If
the
power
were
yours
,
hee
shoulde
sodainelye
be
drawne
vnto
death
his
cause
not
hearde
,
is
this
therefore
the
equitye
of
your
lawe
,
to
condemne
a
man
for
no
faulte
?
Euen
so
the
wicked
,
falselye
pretendinge
the
name
of
God
,
do
submit
his
holy
doctrine
to
the
sclaunder
and
reproche
of
the
ennemyes
,
and
occasion
geuen
to
the
world
to
speake
euill
.
The
Iewes
therefore
sayd
vnto
him
:
It
is
not
lawful
for
vs
to
put
any
man
to
deathe
.
They
are
deceiued
whiche
thincke
that
the
Iewes
refused
that
whiche
Pilate
offered
vnto
them
:
but
rather
when
they
knewe
that
it
was
sayd
to
them
by
a
mocke
,
(
Take
you
him
)
they
aunswere
,
It
is
not
lawfull
for
vs
to
put
any
man
to
death
:
as
if
they
should
saye
:
Thou
wouldest
not
suffer
this
:
therefore
seing
thou
arte
a
Iudge
,
execute
thine
office
.
That
the
sayinge
of
Iesus
might
be
fulfilled
,
which
hee
spake
signifyinge
what
death
he
should
dye
.
Iohn
.
18.
At
the
length
Saint
Iohn
addeth
that
it
ought
so
to
be
,
that
the
same
might
be
fulfilled
which
was
foreshewed
of
Christe
,
sayinge
,
Matth.
19.
The
sonne
of
man
shal
be
deliuered
into
the
hands
of
the
Gentiles
.
C.
Pilate
therefore
would
not
by
&
by
accomplishe
and
satisfye
the
request
wickedlye
made
of
the
Iewes
,
neither
deliuer
and
innocent
to
death
at
their
pleasure
.
And
therefore
the
Euangelist
Luke
sayth
,
Luke
23.
And
they
beganne
to
accuse
him
sayinge
:
Wee
founde
this
fellowe
peruerting
the
people
,
and
forbiddinge
tribute
to
be
payed
vnto
Caesar
,
sayinge
that
hee
is
Christe
a
kinge
.
M.
This
is
that
accusation
,
by
the
whiche
they
desyered
to
styrre
vp
the
minde
of
the
debity
against
the
Lord
,
and
that
,
not
without
craft
.
For
although
they
went
aboute
to
ouerthrow
Christ
with
many
and
sondry
faultes
,
yet
notwithstandinge
it
is
certaine
that
this
accusation
,
that
hee
desyered
the
name
of
a
king
,
was
very
wickedlye
put
vp
against
him
,
to
the
ende
they
mighte
thereby
cause
Pilate
to
enuye
him
.
And
therefore
they
do
expreslye
saye
that
they
founde
him
alteringe
the
state
of
thinges
peruertinge
the
people
,
and
forbiddinge
tribute
to
be
geuen
to
Caesar
.
This
trulye
of
all
other
faultes
was
most
odious
vnto
Pilate
,
who
cared
for
nothinge
more
,
than
to
defende
and
maintaine
the
quiet
state
of
the
people
and
gouernment
.
M.
The
Iewes
also
knew
that
a
prophane
man
would
be
much
moued
,
if
they
should
say
:
Wee
found
this
man
speakinge
blasphemye
against
God
,
&
to
be
a
despiser
of
our
Temple
.
But
they
knew
that
Pilate
and
such
as
hee
was
,
counted
sedition
a
greuous
faulte
,
and
not
tolleble
if
anye
man
shoulde
forbid
tribute
to
be
geuen
to
Caesar
,
and
a
most
greuous
hatred
,
if
any
man
should
make
himselfe
a
kinge
in
the
Romaine
Empire
.
A.
Wherefore
they
do
chieflye
stande
vppon
this
,
as
vppon
the
special
part
of
the
whole
accusation
,
namely
that
they
mighte
make
Christe
giltye
,
of
ambicious
desyer
of
the
kingdome
.
Euen
as
at
this
day
also
Sathan
by
this
pretence
goeth
about
to
make
the
Gospell
hated
and
suspected
,
as
though
Christe
in
erectinge
&
settinge
vp
his
kingdome
,
would
destroye
all
the
gouernementes
of
the
world
,
and
abolishe
the
rightes
and
lawes
of
kinges
&
magistrates
.
And
truly
suche
is
the
blinde
pride
oftentimes
of
kinges
,
that
they
thincke
Christe
cannot
raigne
withoute
the
losse
of
their
power
.
Therfore
that
action
seemeth
vnto
them
alwayes
plausible
and
right
,
by
the
which
Christ
is
once
vniustlye
burthened
.
M.
For
this
cause
,
both
the
Prophetes
in
the
olde
Testamente
,
and
also
the
Apostles
,
and
so
many
as
at
anye
time
in
the
newe
haue
sincerely
preached
the
worde
of
God
,
were
not
only
accused
of
eronious
doctrine
,
but
also
of
seditions
,
and
are
at
this
day
also
.
Sedition
is
ascribed
to
the
worde
of
God.
And
for
this
cause
wee
do
see
many
princes
to
abhorre
out
of
measure
the
doctrine
of
the
truth
,
as
thoughe
it
were
a
seditious
doctrine
.
But
let
vs
retourne
to
our
Euangelist
.
Iesus
(
sayth
hee
)
stoode
before
the
Debitye
C.
Although
this
were
a
disordered
and
vnsemelye
sighte
,
&
farre
from
the
dignitye
of
the
sonne
of
God
,
that
hee
should
be
drawne
to
the
Iudgement
seate
of
a
Heathen
man
,
to
pleade
his
cause
for
life
in
bonds
as
though
hee
had
beene
an
euill
doer
:
1
▪
Cor.
1
yet
notwithstandinge
wee
muste
remember
,
that
in
the
doctrine
of
the
Crosse
(
which
is
folishnes
to
the
Greekes
,
and
a
stomblinge
blocke
to
the
Iewes
)
there
is
contayned
plentyfull
saluation
.
For
the
sonne
of
God
woulde
be
brought
bounde
before
a
earthly
Iudge
,
&
there
be
made
subiect
to
the
Iudgement
of
deathe
,
that
hee
beinge
desolued
from
giltines
of
sinne
,
may
come
bouldly
and
freelye
to
the
celestiall
throne
of
God
.
Therefore
if
wee
consider
what
profite
wee
receyued
by
the
Iudgement
of
Christ
vnder
Pilate
,
the
reproche
of
such
vndeserued
subiection
shal
by
and
by
be
put
away
.
And
truly
the
condemninge
of
Christ
offendeth
none
,
but
onlye
eyther
proude
hypocrites
or
els
insensible
and
grose
contemners
of
God
,
who
are
not
ashamed
of
their
owne
iniquity
.
Christ
therefore
stoode
as
one
gilty
,
before
a
mortall
man
,
and
suffered
himselfe
there
to
be
accused
and
condemned
,
that
wee
mighte
stande
before
God
voyde
of
all
feare
.
His
ennemyes
truly
wente
about
to
put
him
to
perpetuall
reproche
and
shame
:
but
wee
must
rather
consider
the
ende
to
the
whiche
the
prouidence
of
God
doth
directe
vs
.
For
if
we
call
to
minde
how
terrible
and
fearefull
the
Iudgemente
seate
of
God
is
,
and
that
wee
coulde
not
be
deliuered
from
the
same
,
except
Christ
should
haue
bene
made
giltye
in
earthe
,
wee
will
neuer
be
ashamed
to
glorye
and
reioyce
in
bondes
.
Moreouer
so
often
as
we
heare
that
Christ
stode
in
sorrowfull
and
base
forme
before
Pilate
,
let
vs
thereby
gather
occasion
to
beleeue
,
the
bearing
our selues
bould
of
the
intercessor
,
wee
maye
come
into
the
presence
of
God
,
with
cherefulnes
.
To
the
same
ende
also
it
pertayneth
which
followeth
by
and
by
as
concerninge
his
sylence
.
Christ
helde
his
peace
when
the
hye
Priestes
vrged
him
on
euerye
syde
,
that
by
his
sylence
hee
might
open
our
mouthes
.
For
herevppon
commeth
that
power
vnto
vs
,
whereby
wee
crye
Abba
,
Rom.
8.
father
.
And
the
Debitye
asked
him
saying
:
Art
thou
the
kinge
of
the
Iewes
?
Howbeit
it
is
probable
that
there
were
manye
things
spoken
on
both
sides
,
whereof
the
Euangelistes
make
no
mencion
,
not
withstandinge
all
other
thinges
set
a
part
,
Pilate
chieflye
standeth
vpon
the
matter
of
sedition
:
because
if
he
had
founde
Christe
in
any
point
to
be
a
troubler
of
the
common
state
,
hee
woulde
haue
condemned
him
without
delaye
.
This
is
the
cause
why
hee
asked
if
he
were
a
kinge
.
M.
S.
Iohn
sayth
:
Then
Pilate
entered
into
the
Iudgement
haule
againe
,
and
called
Iesus
,
and
sayd
vnto
him
,
Arte
thou
the
kinge
of
the
Iewes
?
Nothinge
coulde
be
done
withoute
tumulte
,
because
they
were
seditiouslye
bente
.
Hee
entereth
therefore
into
the
Iudgement
haule
.
And
truly
his
purpose
is
to
absolue
&
set
Christe
at
liberty
:
but
Christ
himselfe
that
he
mighte
obey
his
father
,
offereth
himselfe
to
be
condemned
:
and
this
is
the
cause
that
hee
aunswereth
so
sparinglye
.
For
seinge
hee
had
a
Iudge
so
gentle
an
fauourable
and
whiche
hearde
him
willingly
,
it
was
an
easye
matter
for
him
to
defende
his
cause
:
but
he
considereth
to
what
ende
hee
came
into
the
worlde
,
and
wherefore
hee
is
now
called
of
the
father
.
Therefore
hee
willinglye
houldeth
his
peace
,
least
he
should
escape
death
.
And
as
concerninge
this
question
whiche
Pilate
demaunded
here
of
Christ
,
namelye
whether
hee
were
a
kinge
,
it
was
done
by
the
procurement
of
the
Iewes
,
who
burthened
him
with
the
same
faulte
.
But
he
did
make
this
demaunde
as
concerninge
the
kyngdome
of
Christ
,
because
if
hee
coulde
cleare
himselfe
of
that
matter
,
hee
would
set
him
at
libertye
.
Iesus
sayth
vnto
him
thou
sayest
In
S.
Iohns
Gospell
,
Christ
maketh
this
aunsweare
:
Speakest
thou
this
of
thy selfe
,
or
hath
some
other
toulde
it
thee
of
mee
?
The
which
aunsweee
tendeth
to
this
ende
,
that
there
is
no
cooller
in
that
accusation
.
So
that
it
contayneth
an
ouerthwarte
refutacion
,
as
if
hee
shoulde
saye
,
This
faulte
is
vndescretely
obiected
to
mee
,
seing
there
is
no
likelyhoode
thereof
whereby
I
might
iustlye
he
suspected
.
But
Pilate
seemeth
not
to
take
it
well
,
that
Christe
shoulde
demaunde
why
hee
suspected
him
.
And
therefore
in
displeasure
and
reproche
,
hee
sayth
,
that
if
any
thinge
were
amisse
,
it
was
longe
of
his
owne
nation
.
I
(
saith
he
)
sit
a
Iudge
:
straungers
do
not
accuse
thee
,
but
thine
owne
country
men
:
there
is
no
cause
therefore
why
thou
shouldest
make
me
partaker
of
your
discorde
and
contencion
.
By
mee
and
the
Romaines
ye
mighte
liue
quietlye
:
but
ye
wearye
and
trouble
your selues
,
yet
I
,
accordinge
to
my
office
,
which
I
am
constrayned
to
take
,
muste
see
that
peace
and
quietnes
be
maintained
.
Thy
hye
Priestes
accuse
thee
:
what
hast
thou
done
?
A.
A
horrible
sighte
to
behoulde
.
Christe
standeth
bounde
before
the
Iudge
,
beinge
striken
with
fistes
,
spitted
vppon
,
lookinge
for
nothinge
but
the
sentence
of
death
:
and
yet
notwithstanding
what
hee
had
done
it
was
not
knowne
.
Whereby
wee
leane
that
there
was
nothinge
true
,
or
had
any
likelyhoode
of
truthe
,
that
coulde
be
layed
to
Christes
charge
,
and
yet
for
all
that
the
vniuste
and
most
wicked
sentence
of
death
was
pronounced
against
him
.
Iesus
aunswereth
:
My
kingdome
is
not
of
this
worlde
.
By
these
woordes
hee
confesseth
that
hee
is
a
kinge
:
but
he
putteth
awaye
and
pourgeth
the
reproche
so
muche
as
was
sufficient
to
proue
his
innocensye
.
For
he
affirmeth
that
his
kingedome
doth
not
withstande
pollitique
order
:
as
if
hee
should
saye
,
I
am
falselye
accused
to
be
a
troubler
of
thinges
,
and
to
renue
matters
in
the
publique
state
.
I
preached
of
the
kingdome
of
God
:
but
that
is
spirituall
:
therefore
there
is
no
cause
why
yee
shoulde
haue
mee
in
suspicion
of
desieringe
a
kingdome
.
But
this
defence
of
Christ
was
before
Pilate
:
but
the
same
is
a
profitable
doctrine
to
all
the
godlye
to
the
ende
of
the
world
.
1.
Corin
7
For
if
the
kingdome
of
Christ
were
earthly
,
it
shoulde
be
vnstable
and
transitory
,
because
the
fashion
of
this
world
passeth
away
:
but
now
,
seinge
it
is
sayde
to
be
Heauenly
,
it
proueth
that
the
same
shall
abyde
for
euer
.
Euenso
,
if
it
shoulde
come
to
passe
that
the
whole
worlde
should
be
destroyed
,
and
that
there
shoulde
be
before
oure
eyes
,
horrible
motions
and
earthquakes
:
yet
let
our
mindes
hauinge
respect
vnto
the
kingdome
of
Christ
abyde
firme
and
stable
.
If
wee
be
cruelly
vexed
of
the
wicked
,
yet
notwithstandinge
there
abydeth
for
vs
perfect
saluation
in
the
kingdome
of
Christ
,
which
is
not
subiecte
to
the
pleasure
of
men
.
Furthermore
wee
are
taughte
what
the
nature
of
this
kingdome
is
.
For
if
it
shoulde
make
vs
blessed
accordinge
to
the
fleshe
,
and
shoulde
bringe
vnto
vs
riches
,
pleasures
,
and
whatsoeuer
could
be
wished
for
the
vse
of
this
present
life
,
it
woulde
be
but
earthly
and
of
this
worlde
,
which
hath
but
a
time
:
but
now
although
,
to
loke
vnto
,
oure
estate
be
myserable
,
yet
notwithstandinge
our
perfect
felicitye
doth
abyde
for
euer
.
Hereby
also
wee
learne
:
who
they
are
which
pertaine
vnto
this
kingdome
,
namelye
they
whiche
are
renued
by
the
spirite
of
God
,
and
do
meditate
a
heauenly
life
in
holynes
and
righteousnes
.
Howbeit
we
must
also
note
that
it
is
not
denyed
but
that
the
kingdome
of
Christ
is
in
this
world
.
For
wee
know
that
it
hath
the
proper
abydinge
place
in
our
minds
,
euen
as
Christ
also
sheweth
in
another
place
:
The
kingdome
of
God
is
within
you
.
Luke
17.
But
to
speake
properlye
,
the
kingdome
of
God
dwellinge
in
vs
,
passeth
throughoute
the
whole
worlde
:
because
the
condition
thereof
is
altogether
diuers
.
Christ
addeth
.
If
my
kingdome
were
of
this
worlde
,
then
woulde
my
mynisters
surely
fight
,
that
I
should
not
be
deliuered
to
the
Iewes
:
but
now
is
my
kingdome
not
from
hence
.
Hee
proueth
that
hee
desyereth
not
an
earthlye
kingdome
,
because
no
man
made
any
tumulte
,
nor
toke
any
weapon
in
hande
.
For
if
any
priuate
man
vsurpe
vnto
himselfe
a
kingdome
it
is
necessary
that
hee
get
power
and
force
by
factious
men
.
In
the
kingdome
of
Christe
,
there
is
no
suche
thinge
:
it
followeth
therefore
that
he
is
no
earthly
kinge
.
Question
.
But
it
may
be
demaunded
in
this
place
whether
it
be
not
lawful
to
defende
the
kingdome
of
Christe
with
weapons
.
For
when
the
Princes
are
commaunded
to
kisse
the
sonne
of
God
,
they
are
not
onelye
commaunded
to
submit
themselues
priuately
to
his
imperye
and
power
,
but
also
to
bende
all
theyr
force
to
defende
the
Churche
and
maintayne
godlynes
.
Aunswere
.
First
of
all
wee
aunswere
that
they
do
vnaptly
and
amisse
which
inferre
this
consequence
,
that
the
doctrine
of
the
Gospell
,
and
the
pure
worship
of
God
ought
not
to
be
defended
by
the
sworde
,
because
Christe
is
not
then
defended
in
his
owne
person
.
For
Christ
onely
proueth
by
the
present
deede
,
how
frivolus
and
vaine
it
was
whiche
the
Iewes
slaunderouslye
brought
against
him
.
Furthermore
although
godly
kings
do
defende
the
kingdome
of
Christ
with
the
sword
,
yet
notwithstanding
this
is
done
after
another
maner
than
earthlye
kingdomes
are
defended
.
For
the
kingdome
of
Christe
as
it
is
syirituall
,
so
it
must
be
grounded
in
the
doctrine
and
power
of
the
spirite
.
After
the
same
maner
also
his
buildinge
is
broughte
to
passe
:
for
neyther
lawes
,
nor
edictes
of
men
,
neither
punishmentes
do
reache
so
far
as
to
the
conscience
.
Notwithstandinge
this
doth
not
let
,
but
that
Princes
by
accidens
maye
defende
the
kingdome
of
Christ
:
partly
when
they
do
appoynt
externall
discipline
,
and
partly
when
they
do
apply
their
defence
to
the
Churche
against
the
wicked
.
But
the
wickednes
of
the
world
bringeth
to
passe
,
that
the
kingdome
of
Christ
is
more
established
by
the
bloud
of
martyres
,
than
by
the
defence
of
weapons
.
Pilate
therefore
sayd
vnto
him
:
Art
thou
then
a
kinge
?
Iesus
aunsweared
,
Thou
sayest
that
I
am
a
kinge
.
For
this
cause
was
I
borne
,
and
for
this
cause
came
I
into
the
worlde
,
that
I
might
beare
witnes
to
the
truth
.
Althoughe
alreadye
Pilate
vnderstoode
by
the
former
aunsweare
that
hee
challenged
some
one
kingdome
to
himselfe
:
Christ
notwithstandinge
,
doth
nowe
affyrme
the
same
againe
:
and
not
content
therewith
,
hee
addeth
another
sentence
,
which
might
be
a
confirmation
and
seale
of
that
other
sayinge
.
Whereby
wee
gather
that
the
doctrine
which
concerneth
the
kingdome
of
Christ
is
not
common
,
seing
hee
sayeth
that
the
same
is
worthy
of
so
great
asseueration
,
or
affyrmance
.
For
it
is
a
general
sentence
,
For
this
cause
was
I
borne
that
I
might
beare
witnes
of
the
truthe
:
notwithstandinge
it
must
speciallye
be
applyed
to
the
circomstance
of
this
place
.
But
the
wordes
signify
thus
much
,
that
it
naturally
belongeth
vnto
Christ
to
he
true
,
and
also
that
for
this
cause
he
was
sente
of
the
father
.
Wherefore
there
is
no
daunger
or
feare
that
if
wee
beleeue
in
him
wee
shall
be
deceyued
:
betause
it
is
impossible
that
hee
should
set
forth
any
thinge
but
that
whiche
is
true
,
to
whom
the
office
of
teachinge
and
maintayninge
truthe
was
committed
from
aboue
.
Whosoeuer
is
of
the
truth
heareth
my
voyce
.
This
sentence
Christ
added
,
not
so
much
to
exhort
Pilate
(
because
hee
knewe
hee
should
not
profite
)
as
hee
did
it
to
set
his
doctrine
free
from
vndeserued
reproches
and
slaunders
,
to
the
which
it
was
subiecte
:
as
if
hee
should
haue
sayde
,
This
is
counted
a
fault
in
mee
,
that
I
haue
professed
my selfe
to
be
a
kinge
,
but
truly
this
is
an
vndoubted
truth
,
the
which
they
receiue
reuerently
&
withoute
controuersy
which
are
of
a
right
Iudgement
and
sounde
vnderstandidge
.
Howbeit
,
hee
sayth
that
they
are
of
the
truthe
,
not
which
naturallye
behoulde
that
whiche
is
true
,
but
in
respecte
that
they
are
gouerned
by
the
spirite
of
God
.
A.
Christ
preached
these
thinges
as
concerninge
his
kingdome
before
Pontius
Pilate
the
Debitye
,
as
witnesseth
S.
Iohn
.
But
the
other
three
Euangelistes
saye
that
Christe
aunsweared
thus
,
Thou
sayest
it
.
C.
The
which
aunswere
is
very
ambiguous
and
doubtfull
,
yet
notwithstandinge
it
maye
be
gathered
oute
of
Iohn
,
that
Christe
confessed
freelye
that
which
was
obiected
agaynste
him
:
but
yet
that
hee
did
therewith
put
away
the
fault
,
when
hee
denyeth
himselfe
to
be
an
earthly
kinge
.
But
because
hee
did
not
greatlye
seeke
to
purge
himselfe
,
(
euen
as
those
that
are
giltye
are
wont
to
do
)
the
Euangelistes
do
set
downe
vnto
vs
his
halfe
aunsweare
:
as
if
they
should
say
that
he
denyed
not
but
that
hee
was
a
kinge
,
yet
notwithstandinge
that
hee
ouerthwartlye
noted
the
slaunder
,
wyth
the
whiche
the
ennemyes
burthened
him
without
a
cause
.
Pilate
sayth
vnto
him
,
What
thinge
is
truthe
?
It
seemeth
to
some
that
Pilate
curiouslye
enquired
,
as
commonlye
Heathen
men
do
,
whiche
greedelye
desyer
the
knowledge
of
secrete
thinges
,
and
beinge
notwythstandinge
ignoraunte
whye
they
desyer
this
.
For
they
onlye
seeke
to
feede
their
eares
.
But
rather
this
voyce
seemeth
to
proceede
of
disdayne
.
For
Pilate
thoughte
that
it
was
no
small
iniurye
done
vnto
him
,
that
Christ
should
depriue
him
of
all
knowledge
of
truthe
.
Nowe
let
vs
behoulde
in
Pilate
the
common
disease
of
men
:
for
althoughe
oure
owne
consciences
do
beare
testimonye
vnto
vs
of
oure
ignoraunce
,
yet
notwithstandinge
there
are
very
fewe
which
can
abyde
to
confesse
the
same
.
And
herevppon
it
commeth
that
the
greater
parte
do
reiecte
the
true
doctrine
,
Afterwarde
the
Lorde
whiche
is
the
teacher
of
the
humble
,
in
blindynge
the
proude
,
geeueth
them
the
punishmente
that
they
deserue
.
Oute
of
the
same
pryde
commeth
that
disdayne
,
●●sdaine
com●…eth
of
pride
.
whiche
wyll
in
no
wise
submitte
it selfe
to
learne
,
because
euery
man
seemeth
wyse
in
his
owne
conceyte
.
The
matter
is
thought
to
be
an
oulde
truthe
.
But
God
on
the
contrarye
parte
affyrmeth
that
it
farre
exceedeth
the
capascitye
of
mans
minde
.
The
like
also
happeneth
in
other
matters
.
The
speciall
pointes
of
deuinitye
consiste
of
these
,
namelye
,
of
the
corrupte
nature
,
of
the
mortification
of
the
fleshe
,
of
the
renouation
of
life
,
of
the
free
reconcilliation
by
the
onelye
sacrifyce
,
of
the
imputaon
of
righteousnes
,
by
the
whiche
a
sinner
is
accepted
of
God
,
and
of
the
illumination
of
the
spirite
.
〈◊〉
Paradox
,
〈◊〉
a
sentence
●…aunge
and
●●ntrary
to
the
●…pinion
of
●●st
men
.
Nowe
,
because
euerye
one
of
these
is
a
Paradox
,
the
common
sence
and
reason
of
men
,
doth
contemptuouslye
reiecte
them
.
Very
fewe
therefore
do
profite
in
the
schole
of
God
:
because
there
is
scarce
one
amonge
tenne
whiche
taketh
anye
heede
to
his
first
rules
and
principles
.
And
howe
commeth
this
to
passe
,
but
onelye
because
they
measure
the
secrete
wysedome
of
God
,
by
their
owne
vnderstandinge
?
And
that
Pilate
spake
in
derison
,
it
maye
appeare
by
this
that
hee
wente
foorthe
by
and
by
.
To
be
shorte
hee
is
angerye
and
displeased
wyth
Christe
,
because
hee
bosteth
that
hee
bringeth
forthe
the
truthe
,
whiche
before
was
hidde
.
Yet
notwithstandynge
this
hys
displeasure
doth
declare
that
the
wicked
do
neuer
so
frowardlye
reiecte
the
doctrine
of
the
Gospel
,
but
that
they
are
touched
with
some
force
of
the
same
.
For
althoughe
Pilate
came
not
so
farre
,
as
to
shewe
hymselfe
apte
to
be
taughte
,
yet
notwithstandinge
he
is
constrayned
to
feele
some
pricke
of
conscience
within
him
.
These
thinges
beinge
ended
,
S.
Iohn
and
S.
Luke
saye
thus
:
And
when
he
had
spoken
these
thinges
,
hee
came
foorthe
agayne
to
the
Iewes
,
to
the
hye
Priestes
,
and
to
al
the
multitude
and
said
vnto
them
,
I
finde
not
cause
at
all
in
him
.
A.
Althoughe
Pilate
were
a
wicked
and
vniuste
man
,
yet
notwythstandinge
hee
woulde
not
adiudge
an
innocente
to
death
,
so
longe
as
his
fame
or
office
were
in
no
perill
.
Moreouer
,
as
the
Euangelistes
do
dilligentlye
describe
,
that
Christe
wente
not
to
hys
deathe
by
externall
force
constrayned
,
but
by
his
owne
free
will
,
that
hee
mighte
fulfill
his
fathers
commaundemente
,
euen
so
they
do
shewe
that
all
sortes
of
men
gaue
testimonye
of
his
innocensye
.
First
the
whole
counsayle
in
seekynge
oute
false
witnesses
do
proue
him
an
innocente
.
Iudas
the
traytor
openlye
confessed
hym
to
be
an
innocente
.
And
nowe
Pilate
also
commeth
forthe
before
all
the
people
and
declareth
him
to
be
innocent
,
besyde
manye
other
testimonies
which
followe
of
Christes
innocensye
.
What
neede
wee
of
muche
a
do
(
sayth
Pilate
?
)
Althoughe
ye
accuse
him
as
a
seducer
,
as
a
seditious
personne
,
and
as
an
ambitious
desyerer
of
the
kingdome
,
yet
notwithstandynge
I
finde
nothinge
in
the
man
worthye
of
anye
suche
accusation
.
Therefore
hee
excuseth
him
openlye
which
was
openlye
accused
,
because
there
was
no
man
whiche
defended
him
.
S.
Marke
addeth
:
And
the
chiefe
Priestes
accused
him
of
manye
thinges
.
But
our
Euangelist
addeth
sayinge
:
12.
And
when
hee
was
accused
of
the
chiefe
Priestes
and
Elders
he
aunswered
nothinge
.
C.
Whye
do
the
Euangelistes
saye
that
Christe
kepte
sylence
,
whose
aunsweare
wee
hearde
euen
nowe
of
their
mouthes
?
Sure
this
is
the
cause
,
namelye
that
althoughe
hee
had
a
defence
for
hymselfe
in
a
redynes
,
yet
notwithstandinge
hee
wyllinglye
abstayned
:
neyther
trulye
did
hee
aunsweare
at
the
firste
as
concerninge
the
kyngdome
,
because
hee
desyered
to
be
loused
,
but
onelye
that
hee
mighte
proue
himselfe
to
be
that
redeemer
which
was
promised
afore
time
,
before
whom
euerye
knee
should
bowe
.
13.
Then
sayeth
Pilate
vnto
him
:
hearest
thou
not
howe
manye
witnesses
they
laye
against
thee
?
A.
And
Pilate
(
sayth
S.
Marke
)
asked
him
sayinge
:
Aunswerest
thou
nothinge
at
all
?
Behoulde
howe
manye
thinges
they
laye
to
thy
charge
.
14.
And
hee
aunsweared
hym
to
neuer
a
woorde
,
insomuche
that
the
debitye
marueyled
greatlye
.
And
hee
aunswered
hym
to
neuer
a
worde
,
Those
thinges
whiche
were
necessarye
to
the
matter
in
hande
,
were
before
freely
confessed
,
and
plainlye
declared
.
In
the
counsayle
of
the
chiefe
Priestes
hee
confessed
that
hee
shoulde
sit
the
Messias
at
the
righte
hande
of
the
power
of
God
.
Then
hee
declared
before
Pilate
what
kinge
hee
was
.
Why
then
was
it
necessary
to
declare
greater
matters
.
Hee
houldeth
his
peace
therefore
at
the
other
slaunders
of
the
Iewes
which
were
inuented
by
the
subtiltye
of
Sathan
.
Insomuche
that
the
Debitye
marueyled
greatlye
.
Pilate
marueiled
at
this
wonderfull
patience
of
Christe
,
that
Christe
by
houldinge
his
peace
willingly
would
shew
forth
his
innocensye
,
when
as
hee
myghte
easelye
haue
put
awaye
those
vayne
and
coulde
slaunders
.
So
greate
was
the
integritye
of
Christe
,
that
it
was
manifeste
withoute
the
defence
of
the
Iudge
.
And
thus
farre
trulye
the
equitye
of
Christe
is
commendable
,
that
fauouringe
the
innocensye
of
Christe
,
hee
pricketh
him
forwarde
to
defende
himselfe
.
But
leaste
wee
shoulde
marueile
at
the
sylence
of
Christe
and
counte
it
absurde
,
(
as
Pilate
did
)
wee
must
haue
respecte
vnto
the
purpose
of
God
,
whiche
thoughte
good
to
condemne
his
sonne
,
whom
he
appoynted
to
be
a
sacrifyce
for
oure
sinnes
,
who
,
althoughe
hee
were
pure
in
himselfe
,
yet
was
hee
giltye
in
our
person
.
Christe
therefore
helde
hys
peace
then
,
that
hee
mighte
be
nowe
oure
defender
,
and
by
his
intercession
delyuer
vs
from
giltines
:
hee
helde
hys
peace
,
that
wee
mighte
boaste
our selues
to
be
iuste
for
his
sake
.
Furthermore
it
seemeth
that
Christ
made
no
aunsweare
for
this
cause
,
namelye
,
for
that
hee
knewe
well
anoughe
that
the
Debitye
coulde
smell
oute
that
all
these
thinges
were
fayned
against
him
by
a
certaine
impotente
hate
,
and
that
they
were
no
such
manner
of
matters
for
the
which
the
debitye
might
lawfullye
put
him
to
deathe
.
And
in
deede
the
debitye
knewe
that
the
chiefe
Priestes
did
all
these
thinges
vppon
mallyce
and
enuye
.
Notwithstandynge
hee
marueiled
(
althoughe
hee
were
a
Heathen
man
,
&
knewe
not
what
pacience
mente
)
that
an
innocent
man
coulde
houlde
hys
peace
wythe
suche
greate
meekenes
,
beinge
in
daunger
of
his
lyfe
.
But
that
was
then
fulfilled
in
the
Lord
which
was
spoken
before
by
the
Prophete
sayinge
:
Esay
.
53.
Hee
shal
be
ledde
as
a
sheepe
to
be
slayne
,
yet
shall
hee
be
as
still
as
a
lambe
before
the
shearer
,
and
not
open
his
mouthe
.
In
the
meane
time
notwithstandinge
that
good
confession
appeared
,
not
in
woordes
but
in
deede
,
1.
Tym.
6
whereof
S.
Paule
maketh
mencion
in
his
first
Epistle
to
Tymothe
,
and
in
the
6.
Chapter
.
The
Euangeliste
Luke
addeth
sayinge
:
And
they
were
the
more
fearce
and
sayde
:
Hee
moueth
the
people
,
teaching
throughout
all
Iewrye
,
and
began
at
Galile
,
euen
to
this
place
.
This
is
an
olde
accusation
againste
the
teachers
of
the
truth
or
of
true
Religion
.
Elias
receiued
the
like
voyce
againste
him
at
the
mouthe
of
Acab
,
Arte
thou
hee
which
troublest
all
Israell
?
But
hee
aunswered
Acab
againe
and
sayde
:
3.
King
It
is
not
I
that
troubles
Israell
but
thou
and
thy
fathers
house
,
haue
forsaken
the
commaundementes
of
the
Lorde
,
and
haue
followed
Baalim
.
Ieremy
In
like
maner
it
was
said
to
Ieremye
,
Ieremy
.
38.
This
man
verely
laboureth
not
for
peace
of
the
people
,
but
mischiefe
.
And
the
Iewes
accused
Paule
before
Felix
in
like
manner
,
sayinge
,
Wee
haue
founde
this
man
a
pestilence
fellowe
,
and
a
mouer
of
debate
vnto
all
the
Iewes
in
the
whole
world
,
and
a
maintayner
of
sedition
.
A.
No
man
therefore
oughte
to
marueile
if
the
faythfull
mynisters
of
Christe
are
constrayned
to
heare
the
like
of
the
wicked
.
But
when
Pilate
hearde
mencion
of
Galile
,
Luke
23.
he
asked
whether
the
man
were
of
Galile
or
no.
And
as
soone
as
hee
knew
that
hee
belonged
to
Herodes
iurisdiction
,
hee
sente
him
to
Herode
.
C.
Because
Pilate
durste
not
louse
Iesus
,
by
reason
of
the
tumulte
of
the
people
,
hee
gladlye
tooke
the
occasion
whiche
was
offered
vnto
hym
,
to
sende
him
to
the
Iudgemente
of
Herode
.
This
Herode
was
surnamed
Antypas
to
whom
the
Tetrarchye
of
Galile
was
lefte
,
when
Iudea
was
broughte
into
parte
of
the
prouince
of
Syria
,
Archelaus
beinge
sente
awaye
to
Vienna
.
And
althoughe
Luke
make
mencion
a
little
after
that
Herode
whiche
before
was
displeased
wyth
Pylate
was
nowe
glad
of
this
matter
:
yet
notwithstandinge
Pilate
wente
not
so
muche
aboute
to
gette
hys
fauoure
,
as
to
putte
awaye
all
occasion
of
enuye
by
an
honeste
pretence
,
and
so
to
avoyde
the
necessity
of
condemninge
Christ
.
Hee
rather
desyered
that
another
mighte
condemne
Christe
than
hee
.
A
myserable
conscyence
trulye
dothe
alwayes
stande
in
feare
.
But
Herode
whenne
hee
sawe
Iesus
was
exceedynge
gladde
.
For
hee
was
desyerous
to
see
hym
of
a
longe
season
,
because
hee
had
hearde
mannye
thinges
of
hym
,
and
hee
trusted
to
haue
seene
some
myracle
done
by
him
.
C.
Hereby
it
appeareth
how
greatlye
the
pryde
of
the
wicked
maketh
them
droncke
and
putteth
them
cleane
oute
of
theyr
wittes
.
For
althoughe
Herode
did
not
knowe
Christe
to
be
the
Sonne
of
GOD
,
yet
notwithstandinge
hee
dothe
compte
hym
as
a
Prophete
.
Wherefore
it
was
to
vnreasonable
and
contrarye
to
equitye
for
hym
to
be
delyghted
wyth
hys
ignominye
and
sclaunder
.
But
Christe
beinge
nowe
subiecte
to
hys
pleasure
,
hee
reioyceth
as
a
Conqueroure
,
as
thoughe
iniurye
had
beene
done
vnto
hym
all
the
time
that
hee
had
not
seene
Christe
.
Wee
do
also
see
howe
the
Prophetes
are
loued
of
wycked
and
Heathen
menne
,
in
whome
the
power
of
God
doth
shyne
.
Herode
had
desyered
a
longe
tyme
to
see
Christe
,
whye
also
did
hee
not
desyer
to
heare
him
,
that
hee
mighte
profite
by
hys
doctrine
?
Surelye
because
hee
had
rather
be
a
behoulder
onelye
of
the
deuyne
power
,
than
godlye
and
humblelye
to
reuerence
him
as
it
became
him
.
And
this
is
the
disposition
of
fleshe
,
so
to
seeke
God
in
his
woorkes
,
that
it
will
not
submitte
it selfe
to
hys
gouernmente
:
so
to
desyer
the
sighte
of
his
seruauntes
,
that
it
refuseth
to
heare
him
speakinge
in
them
.
Yea
Herode
,
althoughe
hee
hoped
to
see
some
myracle
done
by
Christe
,
yet
notwithstandynge
hee
rather
desyered
to
let
him
lye
at
hys
feete
giltye
,
than
to
admit
him
a
teacher
.
Wherefore
it
is
no
marueile
if
God
do
withdrawe
hys
glorye
from
the
wycked
,
which
looke
that
hee
shoulde
be
vnto
them
as
a
player
to
make
pastyme
.
And
hee
asked
of
him
manye
questions
:
but
hee
made
him
no
aunsweare
.
Nowe
Christe
sheeweth
an
example
of
that
commaundement
,
whiche
hee
had
geuen
before
to
hys
Apostles
,
namelye
this
,
Matth.
7
Geeue
not
that
whiche
is
holye
vnto
dogges
,
neyther
caste
yee
your
Pearles
before
Swyne
,
leaste
they
treade
them
vnder
their
feete
and
the
other
tourne
against
you
and
all
to
rente
you
.
A.
Hee
came
not
to
satisfye
the
wyll
and
pleasure
of
the
hye
Priestes
,
but
that
hee
mighte
declare
the
name
of
God
vnto
men
,
whiche
were
geeuen
to
hym
of
hys
father
.
But
the
chiefe
Priestes
and
Scribes
did
greuouslye
and
sharpelye
accuse
him
.
The
chiefe
Priestes
and
Scribes
(
whose
hypocrisye
the
Lorde
had
often
times
detected
)
cryed
wyth
greate
noyse
continuallye
againste
him
,
fearinge
leaste
hee
should
escape
their
handes
.
And
Herode
wyth
his
companye
despysed
him
.
C.
It
coulde
not
otherwise
be
but
that
Christe
shoulde
be
despised
of
a
proude
man
delightynge
altogether
in
pastime
,
in
riches
,
&
king
like
honour
seyng
that
he
at
that
time
was
altogether
(
to
loke
to
)
in
a
base
and
contemptible
forme
.
Yetnotwithstandinge
the
disdayne
of
Herode
is
not
excusable
whiche
did
stoppe
the
waye
of
the
grace
of
God
:
neither
is
there
anye
doubte
but
that
God
to
the
ende
hee
mighte
punishe
hys
former
sluggishnes
,
did
,
by
his
secrete
Counsaile
harden
his
hart
with
this
sighte
.
For
hee
was
vnworthye
to
behoulde
anye
sparke
of
grace
in
Christ
,
because
so
longe
time
hee
had
beene
blinde
in
suche
perfecte
brightnes
,
with
the
whiche
all
his
Dominion
was
lightened
.
Christe
coulde
haue
stricken
Herode
with
some
feare
,
whiche
came
with
great
pompe
:
but
let
vs
remember
what
Christe
had
in
hande
to
do
:
for
it
was
meete
that
hee
shoulde
be
mocked
and
despised
for
oure
sakes
.
So
that
wee
see
this
thinge
was
not
done
without
the
purpose
and
will
of
God
.
And
the
Euangeliste
Luke
ddth
not
onely
declare
that
Christe
was
not
despised
of
Herode
alone
,
but
also
of
all
hys
rable
,
that
wee
mighte
knowe
howe
that
the
honoure
due
vnto
God
,
is
verye
sildome
times
founde
in
Kinges
courtes
.
Courtears
do
despise
for
the
most
part
,
the
graces
of
God.
For
seinge
all
Courtiars
for
the
most
parte
are
geeuen
to
pompe
and
pleasure
,
their
mindes
are
altogether
bent
to
vanity
,
insomuch
that
the
spirituall
graces
of
God
are
eyther
careleslye
despysed
of
them
,
or
els
obstinately
resisted
.
But
by
this
contempte
of
Christe
there
is
gotten
to
vs
a
newe
dignitye
,
insomuche
that
wee
are
nowe
precious
vnto
God
and
Angels
.
Notwithstandinge
wee
muste
note
the
example
:
for
wee
do
take
nothinge
more
greuously
than
to
be
made
a
mocking
stocke
:
but
seinge
we
see
that
the
same
happened
to
the
sonne
of
God
,
let
vs
not
take
it
greuouslye
,
if
Kinges
and
Courtiers
do
mocke
and
deride
vs
,
but
rather
let
vs
take
it
in
good
parte
,
and
in
so
doinge
wee
shall
shewe
our selues
to
be
companions
of
the
sonne
of
God.
And
when
hee
had
mocked
him
,
hee
put
a
white
garment
vppon
him
,
and
sente
him
againe
to
Pilate
.
It
might
be
that
hee
put
this
garment
vppon
Christ
,
to
the
ende
hee
might
the
better
be
seene
of
men
:
yet
this
is
vncertaine
:
but
to
what
ende
soeuer
it
were
done
,
hee
mente
to
sende
him
awaye
with
mockinge
and
scorninge
.
And
Herode
and
Pilate
were
made
frendes
together
that
same
daye
:
for
before
they
were
fallen
at
vareaunce
.
C.
But
in
that
Christ
was
a
meane
to
make
them
frendes
,
let
vs
hereby
learne
how
contemptible
the
sonnes
of
God
are
vnto
the
world
.
It
is
likely
that
both
of
them
,
beinge
of
ambitious
mindes
,
came
into
contention
aboute
gouernmente
and
rule
.
But
whatsoeuer
was
the
origiginall
of
their
contention
,
neither
of
them
both
in
earthlye
matters
,
woulde
geeue
place
one
to
another
,
or
woulde
loose
anye
thinge
of
their
righte
:
notwithstandinge
because
Christ
was
nothinge
regarded
Pilate
doth
easlye
and
wythoute
staye
geeue
him
to
Herode
,
and
Herode
in
like
maner
forgeeueth
Pilate
.
Euen
so
at
this
daye
wee
see
,
when
Iudges
do
contende
amonge
themselues
for
theeues
and
other
wicked
personnes
,
that
the
sonnes
of
God
are
contemptuously
handeled
.
Hate
of
piet●…
maketh
the
wicked
from
frendes
.
For
the
hate
of
pietye
doth
oftentimes
reconcyle
the
wicked
one
to
another
,
insomuche
that
they
whiche
had
no
fellowship
betweene
themselues
before
,
do
conspyre
together
to
put
oute
the
name
of
God
.
And
Pilate
called
together
the
hye
Priestes
and
the
Rulers
,
and
the
people
,
and
sayde
vnto
them
:
yee
haue
brought
this
man
vnto
mee
as
one
that
peruerteth
the
people
.
And
behoulde
I
examine
him
before
you
,
and
finde
no
faulte
in
this
man
of
those
things
wherof
yee
accuse
him
:
No
nor
yet
Herode
.
For
I
sent
you
to
him
:
and
lo
nothinge
worthye
of
deathe
is
done
vnto
him
.
I
will
therefore
chastice
him
and
let
him
louse
.
Although
the
other
Euangelistes
do
set
forth
the
innocensy
of
Christe
with
dilligence
,
yet
notwithstandinge
Luke
doth
most
plainlye
declare
the
same
.
For
the
whole
action
of
Pilate
,
and
the
delyueraunce
whiche
hee
so
often
soughte
,
dothe
pertaine
to
this
ende
,
that
wee
mighte
vnderstande
and
plainlye
perceiue
Christe
to
be
an
innocente
,
and
not
to
haue
deserued
deathe
in
anye
poincte
,
but
that
hee
offered
himselfe
to
deathe
willinglye
.
Neither
doth
Pilate
handle
this
matter
negligentlye
.
For
at
the
firste
hee
dothe
propounde
the
heade
and
principall
parte
of
the
accusation
:
and
than
hee
declareth
what
hee
hath
founde
in
Christe
all
things
being
considered
and
wayed
,
namelye
innocensye
.
And
because
hee
was
not
verye
skilfull
in
the
lawes
and
customes
of
the
Iewes
,
hee
sente
Christe
and
his
accusars
to
Herode
whiche
was
skilfull
in
the
customes
of
the
Iewes
,
referringe
all
the
examination
of
the
cause
to
his
Iudgement
.
But
neither
this
man
(
sayth
hee
)
fyndeth
any
thinge
in
him
worthy
of
death
.
What
therefore
resteth
nowe
but
that
I
shoulde
sende
him
away
as
an
innocent
.
By
this
place
therefore
the
innocency
of
Christ
doth
verye
well
appeare
:
for
the
more
they
caryed
him
about
to
accuse
and
condemne
hym
,
the
more
was
his
innocencye
confirmed
.
At
the
first
hee
was
ledde
to
Anna
,
from
Anna
to
Caiphas
,
from
Caiphas
to
the
Counsaile
,
from
the
Counsaile
to
Pilate
,
from
Pilate
to
Herode
,
and
from
Herode
againe
to
Pilate
,
who
more
and
more
setteth
forth
and
proclaymeth
the
innocensye
of
Christ
,
bringinge
Herode
also
for
a
witnes
.
Therefore
the
Lorde
bringeth
the
Counsayle
of
the
Heathen
to
naughte
,
●…salme
33.
and
maketh
the
deuises
of
the
people
to
be
of
none
effecte
,
and
casteth
oute
the
counsayle
of
Princes
.
But
the
Counsayle
of
the
Lord
shall
endure
for
euer
.
Prouerb
.
21.
That
whiche
the
Lorde
hath
determined
cannot
be
vndone
.
Because
there
is
no
wysedome
,
no
vnderstandinge
,
nor
Counsayle
agaynste
the
Lorde
.
15.
At
that
feaste
the
Deputye
was
wont
to
deliuer
to
the
people
a
prysoner
whom
they
woulde
desier
.
At
that
feaste
M.
The
Euangeliste
Luke
in
steede
of
Was
wonte
hath
of
necessitye
.
Pylate
soughte
by
all
meanes
occasion
,
by
the
which
hee
mighte
deliuer
the
Lorde
that
was
not
giltye
,
but
innocente
,
whom
hee
knewe
to
be
deliuered
of
enuye
.
For
this
cause
hee
takinge
occasion
of
the
presente
feaste
,
tryeth
what
hee
may
do
.
For
hee
hoped
that
the
common
sorte
of
people
were
so
incensed
with
hatred
against
Barrabas
,
that
they
would
graunt
to
anye
thinge
rather
than
that
hee
should
liue
,
than
whose
deathe
,
they
desyered
nothinge
more
.
R.
But
it
appeareth
that
this
custome
of
lousinge
a
prisoner
at
the
feaste
of
Easter
,
grewe
rather
of
ambition
and
superstition
amonge
the
Iewes
,
than
of
any
lawfull
cause
,
and
true
godlines
.
For
if
the
heathen
rulers
broughte
in
this
custome
of
their
owne
minde
,
they
seeme
not
to
haue
done
it
for
anye
other
purpose
,
than
thereby
to
gette
the
fauour
of
the
Iewishe
people
,
that
they
mighte
seeme
to
reuerence
the
Lawe
of
Moyses
as
concerninge
the
cellebration
of
Passeouer
.
But
it
is
the
parte
of
a
good
magistrate
,
to
get
and
keepe
the
loue
of
subiectes
:
not
by
neglectinge
theyr
offyce
,
but
by
dylligente
administration
of
publique
and
commen
lawes
:
amonge
the
whiche
this
also
is
contayned
,
that
the
malefactors
should
seuerelye
be
punished
,
to
the
ende
others
mighte
feare
,
and
that
honest
men
mighte
liue
in
safetye
.
And
the
reuerence
of
Moyses
law
should
haue
bene
declared
by
another
meane
,
than
by
the
lousinge
of
those
which
were
openlye
knowne
to
be
malefactors
,
and
whom
the
verye
Lawe
of
Moyses
commaundeth
to
be
put
to
deathe
.
But
and
if
this
custome
were
brought
in
(
as
it
is
most
likelye
)
by
the
Iewes
themselues
,
it
doth
appeare
that
the
same
was
vsed
speciallye
for
this
cause
,
that
it
might
be
a
monument
of
the
deliueraunce
oute
of
Egipte
.
Euen
so
men
are
commonlye
wonte
to
worshippe
God
,
euen
with
euill
deedes
:
and
wee
do
see
what
came
by
this
vaine
custome
,
namely
,
that
Christe
beinge
an
innocente
should
be
condemned
to
death
.
S.
Iohn
wryteth
that
Pilate
saide
,
But
yee
haue
a
custome
that
I
should
let
one
louse
vnto
you
at
Easter
.
Mathewe
sayth
here
,
Whom
they
woulde
,
Marke
hath
,
Whom
they
had
demaunded
.
16.
Hee
had
then
a
notable
prisoner
called
Barrabas
.
C.
What
this
Barrabas
the
prisonner
was
,
the
Euangeliste
Marke
dothe
more
plainly
describe
,
sayinge
,
Marke
15.
And
there
was
one
that
was
named
Barrabas
,
whiche
laye
bounde
wyth
theim
that
made
insurrection
,
and
that
had
committed
murther
.
Luke
23.
Luke
more
plainlye
sayth
:
Which
for
an
insurrection
made
in
the
Cittye
,
Iohn
18.
&
for
murther
,
was
cast
into
prison
.
And
S.
Iohn
in
one
word
sayth
that
hee
was
a
theefe
.
17.
Therefore
when
they
were
gathered
together
,
Pilate
said
vnto
them
,
whether
will
yee
that
I
geeue
louse
vnto
you
,
Barrabas
or
Iesus
which
is
called
Christe
?
Therefore
when
they
were
gathered
together
,
C.
Here
both
the
extreame
crueltye
of
the
Priestes
,
and
also
the
furious
obstinacye
of
the
people
is
described
vs
to
vs
.
For
it
must
needes
be
that
they
were
farre
oute
of
their
wittes
,
which
thoughte
it
not
sufficiente
to
conspyre
the
death
of
an
innocent
,
but
they
must
louse
also
a
theefe
in
despite
of
him
.
Sathan
doth
so
carrye
the
wicked
hedlonge
,
(
after
they
begin
once
to
fall
)
that
they
do
abhorre
no
vyce
,
be
it
neuer
so
detestable
,
but
beinge
blinded
do
heape
one
sinne
vppon
another
.
There
is
no
doubt
,
but
that
Pilate
seekinge
to
make
them
yelde
for
shame
,
chose
oute
the
most
wicked
man
,
that
Christ
beinge
compared
with
him
,
might
be
loused
.
And
the
verye
haynousnes
of
the
faulte
,
of
the
which
Barrabas
was
gilty
,
ought
worthely
to
deserue
the
hatred
of
the
people
,
that
Christ
by
this
comparison
at
the
least
wyse
mighte
be
deliuered
.
But
truly
neither
the
Priestes
nor
the
multitude
are
terrefyed
wyth
shame
,
but
do
requyre
that
a
seditious
person
&
a
murther
maye
bee
committed
vnto
them
.
Yet
by
the
way
wee
must
note
the
purpose
of
God
,
by
the
whiche
it
came
to
passe
,
that
Christe
,
as
the
worst
of
all
men
was
geuen
to
the
Crosse
.
The
Iewes
trulye
rage
againste
him
with
blinde
furor
and
madnes
:
but
because
God
had
appointed
him
to
be
the
sacrifyce
for
the
sinnes
of
the
whole
world
,
hee
suffered
him
to
be
counted
inferior
to
a
theefe
and
murtherer
.
But
hereby
there
is
no
small
occasion
of
bouldnes
&
sure
truste
offered
vnto
vs
,
because
Christ
was
therefore
cast
into
such
shamefull
ignominye
and
reproche
,
that
hee
might
make
vs
by
his
abasinge
to
assende
into
the
Heauenly
glory
.
Therefore
hee
was
counted
woorse
than
a
theefe
,
that
hee
mighte
ioyne
vs
to
the
Angels
of
God
.
This
fruite
if
it
be
rightlye
wayed
,
shal
be
sufficient
to
put
awaye
the
offence
of
the
Crosse
.
18.
For
hee
knew
that
for
enuye
they
had
deliuered
him
.
M.
This
must
be
vnderstande
by
the
Priestes
,
as
it
maye
appeare
by
the
woordes
of
Marke
.
Mark.
15.
They
knewe
sayeth
hee
,
that
for
enuye
they
had
deliuered
him
.
These
two
tokens
of
a
wycked
minde
are
geeuen
and
noted
in
the
writings
of
the
Euangelistes
,
to
be
in
the
Priestes
,
Scribes
,
and
Phariseis
.
First
,
that
they
bare
enuye
against
Christe
,
as
wee
maye
see
here
in
this
place
:
Iohn
.
15.
Secondly
that
they
hated
him
,
as
we
may
reade
in
the
fiftene
of
Iohn
.
19.
When
hee
was
set
downe
to
geeue
Iudgemente
,
his
wyfe
sent
vnto
him
sayinge
:
haue
thou
nothinge
to
do
with
that
iust
man
.
For
I
haue
suffered
manye
thinges
this
daye
in
my
sleape
,
because
of
him
.
When
hee
was
set
downe
to
geeue
Iudgemente
,
M.
Onlye
Mathewe
maketh
mencion
of
this
thinge
concerninge
the
wife
of
Pilate
,
which
was
done
when
Pilate
was
sittinge
downe
on
his
tribunal
seate
to
geue
Iudgemente
of
death
against
the
Lord.
Haue
thou
nothinge
to
do
with
that
iuste
man
,
As
touchinge
the
Greeke
texte
it
is
sayde
,
Thou
hast
nothinge
to
do
with
that
iuste
man
.
But
the
Hebrewe
text
hath
:
Haue
thou
nothinge
to
do
with
that
iuste
man
.
Behould
and
note
here
,
how
the
innocency
of
Christ
deserued
testimonye
of
euery
one
,
namelye
of
Iudas
,
of
Pilate
,
of
Pilates
wyfe
,
of
Anna
,
of
the
false
witnesses
,
of
the
theefe
,
of
the
wise
men
,
of
the
Chananites
,
of
the
Samaritanes
,
of
the
Centurione
,
&
lastly
,
of
the
theefe
hanginge
on
the
Crosse
.
For
I
haue
suffered
manye
thinges
C.
Although
the
meditacion
and
studye
in
the
day
time
,
mighte
be
the
occasion
of
this
dreame
,
yet
notwythstandinge
it
is
withoute
all
doubt
that
the
wyfe
of
Pylate
suffered
these
tormentes
not
naturallye
(
as
manye
doe
at
this
daye
often
times
)
but
rather
by
singuler
instincte
and
motion
of
God
.
Manye
haue
thoughte
that
the
Deuill
suborned
this
woman
and
craftelye
coollered
this
matter
in
her
,
that
hee
mighte
staye
the
redemption
of
mankinde
.
The
which
is
very
vnlikelye
in
all
poinctes
,
when
as
by
the
motion
and
continuall
prouocation
of
the
Deuill
,
the
chiefe
Priestes
and
Scribes
,
did
so
greatlye
seeke
and
desyer
to
destroye
Christe
.
Therefore
wee
must
thus
rather
thincke
of
it
,
that
the
innocencye
of
Christe
was
proued
by
manye
meanes
of
God
the
father
:
to
the
ende
it
might
appeare
,
that
hee
dyed
not
for
his
owne
,
but
for
oure
sakes
.
And
for
that
cause
he
thought
good
to
bee
absolued
so
often
tymes
by
the
mouthe
of
Pilate
,
before
that
he
was
condemned
,
that
in
his
innocent
damnation
there
myght
appeare
a
lawfull
satisfaction
for
our
sinnes
.
But
Mathewe
very
expressely
and
playnly
setteth
foorth
this
matter
,
leaste
any
man
should
meruaile
why
Pilate
was
so
careful
and
dilligent
,
to
defend
and
contende
in
the
tumult
of
the
people
,
for
the
life
of
a
contemned
man
.
And
truely
God
constrayned
him
by
the
terrors
of
the
dreame
whiche
his
wyfe
suffered
to
defende
the
innocensy
of
his
sonne
:
not
that
he
myght
delyuer
hym
from
deathe
,
but
onely
to
declare
that
hee
was
punyshed
for
other
mens
faultes
,
whiche
he
had
not
deserued
.
As
touching
dreames
whiche
are
lyke
vnto
visions
,
reade
the
first
chapiter
going
before
.
M.
although
Pilate
went
about
to
delyuer
Christe
,
yet
notwithstandinge
,
he
profited
nothing
,
because
it
was
necessary
that
the
decre
&
purpose
of
the
father
should
be
fulfylled
:
Neyther
wyll
hee
that
his
seruaunt
should
so
be
delyuered
,
that
their
cause
might
differ
nothyng
from
the
cause
of
theues
.
20
But
the
chief
priestes
and
Elders
perswaded
the
people
that
they
shoulde
aske
Barrabas
,
and
destroye
Iesus
.
But
the
chiefe
priestes
.
C.
The
Euangelist
doth
here
declare
who
were
the
speciall
authours
of
the
mischiefe
,
to
the
ende
wee
myght
knowe
that
the
common
people
were
not
of
their
owne
accorde
ennemies
vnto
Christe
:
who
notwithstanding
are
not
excused
by
the
prouocation
of
the
priestes
:
but
whyle
they
obey
the
priestes
,
they
forget
as
well
equitie
and
modestie
,
as
theire
owne
saluation
:
Perswaded
the
people
.
They
moued
saythe
S.
Marke
,
and
perswaded
the
people
at
the
lengthe
to
aske
Barrabas
,
and
that
because
Christe
was
already
condemned
by
the
authoritie
of
the
priesthoode
and
counsell
,
of
blasphemy
:
and
that
els
the
Romaines
woulde
come
and
destroye
them
:
A.
Whiche
semed
to
be
a
notable
pretence
to
destroye
Christe
.
And
destroy
Iesus
.
Bu.
That
is
,
that
they
woulde
craue
Iesus
to
put
hym
to
deathe
:
the
whiche
they
afterwarde
dyd
.
21
The
deputie
aunswered
and
sayde
vnto
them
:
whether
of
the
twaine
wil
ye
that
I
let
louse
vnto
you
?
They
sayde
Barrabas
.
The
deputie
aunswered
.
A.
The
Iudge
thought
,
by
the
greuous
faulte
,
that
Barrabas
had
committed
,
to
tourne
the
myndes
of
the
Iewes
and
to
perswade
them
to
deliuer
Christe
.
But
they
sayde
.
A.
Luke
more
plentyfully
declareth
this
thyng
saying
:
And
all
the
people
cryed
at
once
saying
:
awaye
with
hym
,
and
delyuer
vnto
vs
Barrabas
.
C.
Hereby
we
are
taughte
howe
deadly
and
full
of
mischiefe
the
authoritie
of
the
wycked
is
,
who
can
easelye
drawe
the
common
sorte
of
people
euery
waye
to
all
kynde
of
mischiefe
,
then
the
whiche
nothing
is
more
inconstante
.
But
by
the
waye
we
must
note
the
purpose
of
the
Euangeliste
,
whiche
was
to
shewe
that
Christe
was
by
the
voyce
of
the
people
earnestly
craued
to
be
put
to
death
:
not
because
he
was
hated
of
them
but
because
the
greater
parte
desyring
to
obey
their
Prelates
ambitiously
consented
to
the
wycked
conspiracie
of
a
fewe
.
A.
This
thing
at
the
lengthe
Peter
caste
in
their
teethe
sayinge
:
The
God
of
Abraham
,
and
of
Isaac
,
and
of
Iacob
,
the
God
of
our
fathers
,
hath
glorified
his
sonne
Iesus
,
whom
ye
deliuered
and
denied
in
the
presence
of
Pilate
,
when
he
had
iudged
hym
to
be
loused
.
Actes
.
3.
But
ye
denied
the
holy
and
iuste
,
and
desyred
a
murtherer
to
be
geuen
vnto
you
,
and
killed
the
Lorde
of
lyfe
.
22
Pilate
sayde
vnto
them
:
What
shal
I
do
then
with
Iesus
,
whiche
is
called
Christe
?
They
all
sayde
vnto
him
,
let
hym
be
crucified
.
What
shall
I
doe
then
with
Iesus
.
Bu.
The
Euangeliste
Luke
hathe
:
Pilate
spake
agayne
to
them
,
wylling
to
let
Iesus
louse
:
Luke
.
23.
C.
Because
Pilate
seeth
them
to
be
so
blinded
in
madnes
,
that
to
their
greate
shame
they
let
not
to
delyuer
a
thiefe
from
death
,
he
goeth
about
to
syfte
them
by
an
other
practyse
,
that
he
myght
brynge
them
to
a
sound
iudgement
:
namely
that
the
death
of
Christ
would
bring
ignominie
vnto
them
,
because
the
fame
of
Iesus
was
greatlye
knowen
among
all
men
,
to
be
a
kynge
,
and
the
annoynted
of
God.
As
if
he
had
sayde
:
If
ye
haue
no
compassion
on
the
man
,
yet
at
the
least
haue
regarde
to
your
honour
,
because
straungers
wyll
thinke
that
all
ye
by
his
punishement
are
put
to
rebuke
.
But
truely
the
rage
of
their
crueltie
by
this
meanes
,
was
nothing
asswaged
,
but
they
went
forwarde
styll
to
bee
more
ennemies
to
them selues
than
to
Christ
.
Therefore
Pilate
seking
more
sharpely
to
touche
them
(
as
appeareth
by
Marke
)
sayth
that
they
also
called
Iesus
a
kyng
,
meaning
thereby
that
this
tyttle
was
as
commen
to
hym
,
as
if
it
had
bene
his
syrname
.
But
truly
all
shame
being
caste
asyde
,
they
cease
not
styll
to
vrge
and
procure
the
death
of
Christe
,
whiche
brought
with
it
the
reproche
of
all
the
nation
.
For
They
all
sayde
vnto
hym
,
let
him
be
crucified
.
C.
Here
wee
may
perceiue
howe
greate
the
obstinacy
of
the
people
was
,
whiche
coulde
not
be
moued
with
so
greate
affliction
of
Christe
.
The
whiche
thing
truely
happeneth
to
all
the
reprobate
,
whiche
beinge
forsaken
of
God
are
very
beastes
,
that
it
may
appeare
what
the
Image
of
God
is
in
man
,
and
the
Image
of
the
Deuell
.
And
although
the
Image
of
God
in
vs
be
blotted
out
,
yet
notwithstanding
some
proportion
thereof
doth
remayne
:
But
when
wee
bee
forsaken
of
God
,
all
humanitie
is
caste
asyde
,
and
wee
seeke
for
nothing
els
but
murther
rapyne
,
and
suche
lyke
.
When
as
neyther
the
chief
priestes
,
nor
the
people
founde
any
cause
of
death
in
Christe
(
as
sayth
saint
Paule
)
yet
notwithstanding
they
desyer
with
wonderfull
obstinacy
of
Pilate
that
he
woulde
put
hym
to
death
.
Act.
13.
23
The
deputie
sayde
what
euell
hathe
hee
done
?
But
they
cryed
the
more
saying
:
Let
him
be
crucified
.
The
deputie
sayde
:
what
euell
hathe
hee
done
?
B.
Saint
Luke
saythe
that
Pilate
asked
the
people
the
thyrde
tyme
:
to
the
ende
we
myght
see
howe
fayne
he
woulde
haue
sette
Iesus
at
lybertie
:
hee
addeth
also
those
thinges
whiche
doe
more
confirme
the
innocensy
of
the
Lorde
.
He
sayde
vnto
them
,
(
sayth
hee
)
the
thyrde
tyme
:
What
euell
hath
he
done
?
I
fynde
no
cause
of
deathe
in
hym
.
A
great
argument
truely
of
the
innocensy
of
Christe
.
Pilate
by
this
his
question
,
as
a
ciuile
Iudge
,
doth
in
euery
point
iustifie
Christe
to
be
an
innocent
,
and
proclaymeth
hym
to
be
iuste
,
to
the
ende
it
might
be
more
certayne
that
all
this
whiche
hee
suffered
was
for
our
sakes
.
It
followeth
in
Luke
I
wyll
therefore
chasten
hym
and
let
hym
go
.
C.
If
any
lyght
offence
were
committed
without
deserte
of
deathe
,
the
Romayne
gouernours
were
wont
to
punishe
and
beate
suche
an
offender
with
roddes
:
and
this
kynde
of
punishement
was
called
a
chastisement
or
correction
.
Pilate
therefore
was
vniust
,
whiche
absoluing
Christe
from
all
offence
,
punysheth
hym
as
one
conuicte
of
a
small
faulte
.
For
he
doth
not
onely
affirme
that
hee
hathe
founde
no
faulte
worthy
of
death
in
hym
,
but
hee
dothe
also
maintayne
his
innocensy
without
exception
.
Why
then
doth
he
scourge
hym
?
But
thus
are
earthly
men
went
to
do
(
whom
the
spirite
of
God
doth
not
confirme
in
the
constancy
of
truthe
)
although
they
desier
to
imbrace
equitie
,
yet
notwithstanding
being
constrayned
,
they
decline
and
yelde
to
smal
iniuries
.
Neyther
do
they
onely
take
this
for
a
iust
excuse
,
that
they
haue
not
greatly
offended
,
but
also
they
do
there
by
arrogate
prayse
vnto
them selues
,
because
they
haue
spared
in
some
pointe
the
gyltle●●
.
In
the
meane
tyme
they
doe
not
consider
,
that
although
extreame
crueltie
bee
layde
asyde
,
yet
righteousnes
&
equitie
,
whiche
is
more
precious
than
the
life
of
men
,
is
no
lesse
violated
and
broken
with
wordes
than
by
the
swerde
.
As
touching
that
whiche
pertayneth
to
the
sonne
of
God
,
being
after
this
maner
abased
myght
he
haue
suffered
the
reproche
of
beating
with
roddes
,
without
any
profite
of
out
saluation
:
but
he
could
not
suffer
death
without
the
accomplyshing
of
our
saluation
:
for
he
triumphed
ouer
oure
ennemies
and
his
,
vppon
the
crosse
as
on
a
glorious
chariot
.
And
I
would
to
God
the
worlde
were
not
replenished
with
many
Pilates
at
this
daye
.
But
we
doe
see
the
same
thyng
to
be
fulfilled
in
the
members
which
was
begon
in
the
head
.
For
looke
with
how
great
crueltie
the
Iewyshe
priestes
,
cryed
to
bring
Christe
vnto
the
death
,
the
popishe
clergie
prosecuteth
his
seruaunts
with
the
lyke
at
this
daye
.
Moreouer
although
Mathewe
,
Marke
,
and
Luke
,
make
no
mention
of
his
beating
with
roddes
,
yet
for
all
that
S.
Iohn
expressely
speaketh
of
the
same
.
For
thus
he
wryteth
:
Then
Pylate
tooke
Iesus
and
scourged
hym
.
Iohn
.
19.
Reade
the
nyntene
chapiter
of
S.
Iohn
.
These
thinges
being
ended
,
Pilate
brought
foorth
to
the
Iewes
the
Lorde
whiche
was
scourged
,
crowned
with
thornes
,
spytted
vppon
,
buffeted
,
and
mocked
,
hopynge
by
that
miserable
sight
,
to
asswage
very
much
the
hatred
and
mallyce
whiche
they
bare
against
hym
.
C.
But
truely
their
madnes
myght
not
be
appeased
,
vntyll
the
authour
of
lyfe
were
extinguished
.
For
when
the
chiefe
priestes
and
ministers
sawe
him
,
they
cryed
saying
,
Crucefie
hym
,
Crucefie
hym
.
Pilate
saythe
vnto
them
:
Take
ye
hym
and
crucifie
hym
:
for
I
fynde
in
hym
no
faulte
at
all
.
A.
Agayne
,
he
openly
pronounceth
Christ
to
be
an
innocente
.
As
if
he
should
saye
,
if
it
be
righte
to
put
a
man
to
deathe
,
before
iust
cause
why
be
knowen
and
founde
out
,
take
you
hym
your selues
,
for
I
fynde
in
hym
nothyng
worthy
of
death
.
The
Iewes
aunswered
hym
,
we
haue
a
lawe
,
and
accordyng
to
that
lawe
he
ought
to
dye
:
because
he
made
hym selfe
the
sonne
of
God
.
They
declare
that
they
doe
by
lawe
persecute
Christe
,
not
of
mallice
,
or
to
satisfie
their
wyll
.
For
they
perceiued
that
Pilate
thwarted
&
crossed
them
.
But
they
speake
as
to
one
ignoraunce
of
the
lawe
:
as
if
they
shoulde
saye
:
According
to
our
custome
,
we
must
lyue
and
frame
our
doynges
,
but
our
religion
dothe
not
suffer
anye
man
to
boaste
hym selfe
to
bee
the
sonne
of
God.
But
this
accusation
dyd
not
altogether
wante
his
coloure
,
yet
they
erred
greately
in
the
Hypothesis
.
Hypothesis
●…n
argument
●●lled
.
For
the
generall
doctrine
is
true
,
that
it
is
not
mete
for
men
to
take
vnto
them selues
any
parte
of
the
honour
dewe
vnto
God
,
&
that
they
are
woorthy
of
death
whiche
take
that
vnto
them selues
whiche
is
onely
proper
vnto
God
.
But
the
cause
of
the
errour
was
in
the
persone
of
Christe
,
because
they
neyther
consydered
what
tytels
the
Scripture
gaue
vnto
Christe
,
neyther
did
they
once
seke
,
whether
that
Iesus
were
that
Messias
whiche
was
promised
of
God
long
before
:
We
do
see
therefore
howe
they
bryng
a
false
consequence
,
from
a
trewe
beginning
:
because
they
take
it
amis
.
By
the
whiche
example
we
are
taught
to
distinguyshe
betwene
a
generall
doctrine
and
a
Hypothesis
or
particuler
.
For
many
vnskylfull
and
lyght
men
,
if
they
be
once
deceiued
by
a
pretenced
truthe
,
they
will
also
reiecte
the
principles
of
Scripture
.
The
whiche
libertie
doth
to
muche
abounde
at
this
day
.
Let
vs
remember
therefore
so
to
take
hede
of
subtyll
fallacies
&
coloured
argumentes
,
that
the
principles
whiche
are
true
may
abyde
sounde
,
&
that
the
credite
of
the
scripture
be
not
taken
away
.
Moreouer
by
this
place
we
may
easely
refute
the
wicked
,
whiche
doe
falsely
&
amis
alleage
the
testimony
of
the
scripture
,
and
the
principles
that
they
take
out
of
the
same
,
for
false
causes
.
Euen
as
the
Papistes
do
at
this
daye
,
who
greatly
extolling
the
authoritie
of
the
churche
,
doe
bringe
in
nothing
but
that
in
the
whiche
all
the
children
of
God
do
agree
,
namely
that
the
churche
is
the
mother
of
the
faithfull
,
the
pyller
of
truthe
,
that
it
ought
to
be
hearde
,
and
that
it
is
gouerned
by
the
holy
ghoste
:
the
which
ought
not
to
be
denied
.
But
when
they
wil
drawe
vnto
them selues
,
what
right
soeuer
is
due
vnto
the
Churche
,
they
do
wickedly
and
with
sacriledge
take
that
,
no
poynte
whereof
pertayneth
vnto
them
.
For
it
is
necessary
to
consider
the
Hypothesis
,
whether
they
deserue
the
title
of
the
Churche
or
no.
For
in
this
point
they
fayle
.
In
lyke
manner
when
they
furiously
rage
against
al
the
godly
,
they
excuse
them selues
with
this
colour
that
they
are
ordeined
to
defende
and
mainteyne
the
fayth
and
peace
of
the
Churche
.
But
when
we
come
more
neare
vnto
the
matter
,
wee
may
euidently
perceyue
,
that
they
haue
nothynge
lesse
in
their
myndes
than
the
defence
of
true
doctrine
,
and
that
they
are
tooched
with
nothinge
lesse
,
than
with
the
care
of
concorde
:
But
that
they
do
onely
fighte
for
their
tyranny
.
A.
Moreouer
,
this
accusation
semeth
specially
to
haue
his
originall
of
that
disputation
in
the
which
Christ
alleaged
the
lawe
,
prouing
that
he
is
the
chosen
sonne
of
God
,
Iohn
.
10.
or
els
of
his
aunswere
to
the
adiuration
or
charge
of
Caiphas
the
hyghe
prieste
.
Math.
26.
For
there
by
playne
woordes
he
confesseth
hym selfe
to
be
the
sonne
of
God
.
But
when
Pilate
hearde
this
sayinge
,
hee
was
more
afrayde
.
In
the
whiche
woordes
there
may
be
double
vnderstanding
.
First
because
Pilate
feared
leaste
he
should
sustayne
some
blame
,
if
a
tumulte
should
aryse
:
because
he
condemned
not
Christe
.
Secondly
,
because
so
soone
as
he
heard
the
sonne
of
God
spoken
of
,
his
minde
was
touched
by
&
by
with
feare
.
This
second
sence
doth
confyrme
that
whiche
followeth
in
the
texte
thus
,
And
hee
wente
agayne
into
the
iudgement
haule
,
and
sayde
vnto
Iesus
,
Whence
arte
thou
?
Hereby
it
appeareth
that
hee
was
greued
and
in
a
greate
perplexitie
,
because
hee
feared
the
punishement
of
sacrilege
,
if
he
should
laye
handes
on
the
sonne
of
God.
And
wee
muste
note
,
when
hee
asketh
Christe
sayinge
,
whence
arte
thou
?
He
demaundeth
not
of
his
countrey
but
in
effecte
hee
speaketh
thus
muche
:
Arte
thou
a
man
borne
in
the
earthe
,
or
arte
thou
some
God
?
So
that
Pilate
beinge
strycken
with
the
feare
of
God
,
stoode
in
great
doubte
.
For
of
the
one
syde
hee
sawe
a
tumulte
begynning
,
on
the
other
syde
feare
stayed
hym
.
This
example
is
firste
of
all
worthy
to
bee
noted
.
For
although
the
persone
of
Christe
was
deformed
,
yet
notwithstandynge
,
so
soone
as
Pilate
hearde
the
name
of
God
he
is
throughly
afrade
leaste
he
should
offende
the
maiestie
of
God
in
a
contemned
&
abiect
persone
.
If
the
reuerence
of
God
be
so
great
in
a
Heathen
man
,
muste
they
not
neades
be
reprobates
,
which
carelesly
iudge
without
feare
,
and
make
a
ieste
and
mocke
of
deuine
matters
?
Notwithstanding
,
they
shal
fele
in
tyme
to
come
,
to
their
destruction
,
howe
reuerende
the
name
of
God
is
,
the
whiche
at
this
daye
they
doe
so
contumeliously
,
and
disdaynefully
scorne
.
It
is
horrible
to
be
spoken
howe
proudly
and
cruely
the
Papistes
doe
condemne
the
manifeste
&
euident
truthe
of
God
,
and
spyll
innocent
bloud
.
And
whereof
commeth
suche
dronken
blyndnes
,
but
onely
because
they
doe
not
remember
that
they
haue
to
doe
with
God
?
Luk.
23.
But
Iesus
gaue
him
no
answer
.
In
that
Christe
aunswered
not
,
it
ought
not
to
seme
absurde
,
specially
if
we
remember
that
wherof
weare
admonished
before
,
namely
,
that
he
stode
not
before
Pilate
to
defend
his
owne
cause
(
as
the
gilty
doe
whiche
would
be
loused
)
but
rather
to
submit
him selfe
to
iudgement
.
For
he
hauing
taken
vpon
him
our
parson
,
must
nedes
be
condemned
.
And
this
is
the
cause
why
he
abstayned
from
all
defence
.
And
yet
for
all
that
the
sylence
of
Christ
is
not
contrary
to
that
which
S.
Paule
wryteth
,
saying
:
1.
Tim.
6.
I
geue
the
charge
before
Iesus
Christe
which
vnder
Pontius
Pilate
witnessed
a
good
witnessing
.
For
he
did
there
mainteyne
and
affirme
so
muche
as
was
necessary
for
the
Gospels
sake
,
neither
was
his
death
any
other
thing
,
than
a
sealing
of
the
doctrine
whiche
he
had
already
set
foorth
.
Christe
therefore
wanted
not
a
lawefull
confession
,
but
he
helde
his
peace
,
because
he
woulde
not
be
loused
.
Pilate
saith
vnto
him
:
why
speakest
thou
not
vnto
me
?
Knowest
thou
not
that
I
haue
power
to
crucifie
thee
,
and
haue
power
to
louse
thee
?
Hereby
it
appeareth
that
the
feare
with
the
whiche
Pilate
was
sodenly
moued
,
was
vanyshed
awaye
,
and
had
no
lyuely
rootes
.
For
nowe
hauing
forgotten
feare
,
hee
bursteth
foorthe
into
proude
and
vnbrydeled
contempt
of
God
.
For
he
threateneth
Christe
,
as
though
there
were
no
Iudge
in
heauen
.
But
this
of
necessitie
happeneth
always
to
prophane
men
,
that
hauing
cast
aside
the
feare
of
God
,
retourne
eftsone
to
their
naturall
inclination
.
Whereby
also
wee
gather
that
the
harte
of
man
is
not
without
cause
called
deceitfull
,
Ierem.
17
by
the
Prophete
Ieremie
,
for
if
there
be
in
it
any
feare
of
God
,
there
commeth
forthe
also
therewith
mere
impietie
.
Whosoeuer
is
not
regenerated
by
the
spirite
of
God
,
although
he
seme
to
reuerence
his
maiestie
for
a
tyme
,
hee
wyll
by
and
by
bewraye
by
contrary
dedes
that
he
fayned
this
feare
.
Nowe
we
do
beholde
in
Pilate
the
Image
of
a
proude
man
,
who
was
brought
by
his
owne
ambition
,
to
madnes
.
For
whyle
he
goeth
about
to
extoll
his
power
,
he
depriueth
him selfe
of
the
fame
&
praise
of
a
iust
Iudge
.
He
confesseth
Christe
to
be
innocent
,
he
maketh
him
therefore
like
vnto
a
thief
,
in
boasting
that
he
can
put
him
to
death
.
It
is
necessary
that
wycked
consciences
,
in
the
which
neither
faith
,
nor
the
knowledge
of
God
doth
raigne
,
do
swell
&
that
there
,
sondry
affections
of
the
fleshe
do
fighte
one
with
an
other
.
And
God
by
this
meanes
doth
very
well
reuenge
him selfe
of
the
pryde
of
men
,
when
they
passe
their
boundes
that
they
may
vsurpe
to
them selues
exceading
power
,
condemning
them selues
of
vnrighteousnes
,
that
they
may
bring
vnto
them selues
great
shame
and
reproche
.
Wherfore
there
is
no
greater
blindnes
than
the
blindnes
of
pryde
:
and
no
marueile
,
because
it
resisteth
the
power
of
God
,
whiche
it
feleth
&
seeth
to
take
vengeance
.
Wherefore
let
vs
remember
that
we
do
not
rashly
boaste
or
triumphe
in
vayne
thinges
,
leaste
we
be
made
a
mocking
stock
.
Specially
let
them
whiche
are
placed
in
the
high
degree
modestly
stay
them selues
,
and
not
be
ashamed
to
submit
them selues
vnto
God
,
&
to
be
subiect
vnto
his
lawes
.
Iesus
answered
,
Thou
couldest
not
haue
any
power
at
all
against
me
,
Iohn
.
19.
except
it
were
graunted
to
thee
from
aboue
.
Some
generally
expound
these
wordes
,
that
nothing
is
done
in
the
worlde
without
the
permission
of
God
:
as
if
Christ
should
haue
saide
that
Pilate
,
whiche
thought
he
could
do
all
thinges
,
could
notwithstanding
do
no
more
than
God
would
suffer
him
.
It
is
a
true
sentence
certainly
,
that
this
world
is
gouerned
by
the
will
of
God
:
&
that
what
soeuer
the
wicked
go
about
,
thei
can
not
for
all
that
moue
their
finger
without
the
help
of
the
secrete
power
of
God
:
but
their
opinion
is
better
,
whiche
restraine
this
place
to
the
office
of
a
magistrate
.
for
Christ
doth
correcte
the
arrogancy
of
Pilate
in
this
place
,
because
he
so
extolled
him selfe
,
as
if
his
power
were
not
of
God
:
as
if
he
had
said
Thou
takest
al
things
to
thy self
as
though
thou
shouldest
neuer
geue
an
accompte
to
God
:
but
truely
thou
art
not
made
a
iudge
without
his
prouidence
.
Consider
therefore
that
his
heauenly
tribunall
is
aboue
thine
.
There
can
no
admonition
be
found
more
fit
to
supresse
their
loftines
which
reigne
ouer
others
,
least
thei
abuse
their
right
,
than
this
.
The
father
thinketh
that
he
may
doe
what
him
liste
to
his
sonnes
,
the
husbande
to
the
wyfe
,
the
maister
to
the
seruauntes
,
the
prince
to
the
people
:
but
they
are
restrained
when
thei
haue
respect
vnto
God
,
who
wold
haue
them
rule
&
gouerne
by
a
certaine
order
&
lawe
.
Therefore
he
that
deliuered
me
vnto
thee
hath
the
more
sinne
.
Some
men
thinke
that
the
Iewes
are
more
in
faulte
than
Pilate
:
because
they
raged
against
the
iuste
,
with
wicked
hatred
&
malice
,
being
priuate
men
&
voyde
of
all
power
.
But
we
thinke
otherwyse
by
this
circumstance
,
that
theire
faulte
was
the
more
greuous
&
lesse
excusable
,
because
they
constrained
the
power
appointed
of
God
to
serue
their
pleasure
:
for
it
is
great
sacrilege
to
abuse
the
holy
ordinaunce
of
God
to
euery
vnlawefull
thing
.
He
is
by
law
a
thiefe
very
detestable
which
fleieth
the
poore
traueiler
with
his
hande
:
but
he
which
vnder
the
pretence
of
iudgement
killeth
an
innocent
is
more
wicked
.
But
Christ
doth
not
amplefie
the
fault
of
the
Iewes
to
excuse
Pilate
:
neither
doth
he
compare
him
with
them
,
but
doth
rather
accuse
than
to
be
all
gilty
a
like
:
because
they
do
together
contaminate
&
defile
the
holy
power
.
This
is
the
only
difference
,
that
he
toucheth
the
Iewes
directly
,
but
toucheth
Pilate
ouerwthartly
,
whiche
fulfilled
their
desier
.
Iohn
.
19.
And
from
thence
forth
sought
Pilate
meanes
to
loose
him
.
Although
Pilate
behaueth
him selfe
not
bouldly
,
&
is
more
led
by
ambition
than
by
the
loue
of
righteousnes
,
&
therfore
is
in
miserable
doubte
,
yet
notwithstanding
his
modestie
is
to
be
praised
,
that
being
seuerely
reprehended
of
Christe
he
is
not
angery
,
nay
,
he
seketh
the
more
to
deliuer
him
.
He
is
a
Iudge
,
and
yet
notwithstanding
he
suffereth
the
prysoner
with
a
lowely
mynde
to
be
his
correcter
.
One
truely
amongest
a
hondred
shall
scarse
be
founde
,
whiche
wyll
beare
so
quietly
a
reprehention
of
his
equal
.
But
the
Iewes
cried
saying
:
if
thou
let
him
go
thou
arte
not
Caesars
friende
,
for
euery
one
whiche
maketh
him selfe
a
kynge
is
an
enemy
to
Caesar
.
A.
With
this
crie
they
ronne
through
Pilate
,
and
with
this
voyce
onely
ouerwhelme
all
his
vertues
.
C.
For
they
do
force
him
by
threatening
to
condemne
Christe
.
Neyther
coulde
they
obiecte
any
thyng
more
odious
,
or
that
could
more
terrefie
,
than
when
they
vrge
him
with
treason
and
falsehode
against
Caesar
.
Thou
(
saye
they
)
shewest
thy selfe
to
haue
no
care
for
the
gouernement
of
Caesar
if
thou
louse
him
whiche
goeth
about
to
trouble
the
whole
multitude
.
This
their
wycked
perswasion
preuayled
,
and
brake
the
minde
of
Pilate
,
whiche
was
onely
beaten
before
with
violent
cries
.
Neyther
truely
doth
S.
Iohn
prosecute
and
inculcate
these
circomstamces
so
diligently
in
vaine
:
because
it
pertaineth
greatly
to
our
profite
to
knowe
,
that
Christe
was
not
condemned
of
Pilate
,
before
that
he
was
absolued
thre
or
fower
times
,
of
his
mouth
:
that
we
might
thereby
gather
that
he
was
not
condemned
for
his
owne
sake
,
but
for
our
sinnes
.
And
certainly
by
this
his
obedience
he
brought
to
passe
that
his
deathe
was
a
sacrifice
of
a
swete
sauour
vnto
God
,
to
put
away
our
sinnes
.
After
these
things
howe
greatly
the
people
&
the
chief
priestes
required
the
death
of
Christe
.
Luke
.
23.
S.
Luke
declareth
,
saying
:
And
they
cried
with
loude
voyces
,
requiring
that
he
might
be
crucefied
.
And
the
voices
of
them
&
of
the
hygh
priestes
preuayled
.
Sathan
wolde
haue
Christe
to
perishe
.
R.
Beholde
here
the
vnspeakeable
madnes
of
the
Iewes
against
Christ
that
we
may
knowe
howe
that
Sathan
desyreth
nothyng
more
vehemently
than
that
Christe
may
peryshe
.
Wee
must
also
note
the
wonderfull
patience
of
Christe
,
to
the
ende
we
may
knowe
that
the
more
Sathan
doth
rage
against
hym
,
the
more
mightely
he
is
ouerthrowen
by
his
patience
.
S.
Iohn
moreouer
addeth
:
When
Pilate
heard
that
saying
,
he
brought
Iesus
foorthe
,
and
sate
downe
to
geue
sentence
,
in
a
place
that
is
called
the
pauement
:
but
in
the
Hebrewe
tongue
Gabatha
.
Hereby
it
appeareth
how
diuersly
Pilate
was
distracted
,
euen
as
if
one
player
should
play
twoo
partes
.
He
sitteth
downe
in
the
Iudgement
seate
that
according
to
the
manner
he
might
pronounce
sentence
of
death
against
Christe
:
and
yet
he
plainly
declareth
that
he
dothe
it
againste
his
wyll
and
conscience
.
Iohn
.
19.
It
was
the
preparing
daye
of
the
Easter
about
the
syxte
hower
.
The
Euangelistes
in
notyng
the
time
do
seme
to
disagree
.
The
other
three
Euangelistes
saye
that
it
was
darke
from
the
syxt
hower
,
when
as
Christ
dyd
hange
on
the
Crosse
.
And
S.
Marke
playnely
saythe
that
it
was
the
thyrde
hower
,
when
Iudgement
was
geuen
vpon
hym
.
C.
But
if
wee
consyder
that
whiche
may
bee
gathered
by
other
places
,
namely
that
the
day
was
deuided
into
fower
partes
,
and
that
euery
parte
had
his
name
from
that
firste
hower
of
his
begynninge
wee
may
easely
reconcile
them
.
All
the
myddel
tyme
from
the
rysing
of
the
Sunne
vntyll
the
seconde
parte
,
was
called
by
them
the
fyrste
hower
.
The
second
part
vntill
noone
,
was
called
among
them
the
thirde
hower
.
The
syxte
hower
begynnynge
at
noone
,
contynewed
vntyll
the
thyrde
or
fourthe
hower
after
noone
.
When
the
Iewes
therefore
sawe
that
Pilate
prolonged
the
tyme
,
and
that
nowe
noone
was
at
hande
,
Saint
Iohn
saythe
,
that
they
made
the
more
haste
,
and
cryed
more
vehemently
,
least
all
the
daye
should
bee
spente
.
But
this
is
no
lette
or
staye
,
but
that
the
Lorde
myght
bee
crucefyed
about
the
ende
of
the
thyrde
hower
.
For
it
is
euident
enough
to
bee
seene
,
that
so
soone
as
hee
was
condemned
:
hee
was
sodaynly
caried
away
:
So
great
a
desyer
had
the
Iewes
to
haue
hym
destroyd
.
Therefore
Marke
speaketh
not
of
the
beginning
,
but
of
the
end
of
the
third
hower
.
And
this
is
more
lykely
that
Christe
dyd
hange
on
the
Crosse
not
aboue
three
howers
.
But
betweene
the
syxe
and
nynthe
hower
,
it
began
to
waxe
darke
,
whiche
continued
vntyll
the
nynthe
hower
,
in
the
whiche
Christe
dyed
.
And
hee
saythe
vnto
the
Iewes
,
beholde
your
kyng
.
Iohn
.
19.
Christe
is
called
a
kyng
here
by
Pilate
Ironice
,
meanyng
that
it
was
a
friuolous
and
vayne
sclaunder
,
with
the
whiche
the
Iewes
burthened
Christe
.
As
if
he
shoulde
saye
:
You
contende
that
this
man
made
hym selfe
your
kynge
:
Notwithstandyng
,
beholde
hym
and
marke
hym
well
,
if
hee
beare
any
suche
countenaunce
.
They
cryed
awaye
with
hym
,
awaye
with
hym
.
Iohn
.
19.
Truth
obt●●neth
no
me●●
A.
Truthe
obtayneth
no
mercy
.
A
murtherer
dothe
sooner
obtayne
pardone
of
the
worlde
,
than
a
syncere
minister
of
Gods
woorde
.
Away
with
this
monsterouse
fellowe
(
saye
they
)
:
it
is
not
mete
that
hee
shoulde
lyue
.
Euen
so
the
Iewes
cryed
out
against
Paule
,
saying
.
Act.
22
Awaye
with
suche
a
fellowe
from
of
the
earthe
:
It
is
not
meete
that
hee
shoulde
lyue
.
Crucifye
hym
.
This
kynde
of
punyshement
pleased
them
well
,
Iohn
.
19.
that
the
name
of
Christe
shoulde
bee
extinguyshed
and
defamed
with
the
ignominie
and
shame
of
the
Crosse
.
But
that
whiche
they
counted
the
greatest
ignomie
and
reproche
is
to
the
electe
in
stede
of
the
greatest
glory
.
Pylate
saythe
vnto
them
:
Shall
I
crucifie
your
kynge
?
Pilate
deryding
their
obstinate
madnes
,
saythe
:
Shall
I
brynge
so
greate
reproache
vnto
your
kynge
as
to
nayle
him
to
the
Crosse
?
This
will
be
a
great
shame
vnto
you
.
The
hyghe
priestes
aunswered
,
we
haue
no
king
but
Caesar
.
Here
truelye
their
horrible
furor
and
madnes
bewrayeth
it selfe
,
that
the
hye
Priestes
whiche
oughte
to
haue
beene
exercised
in
the
lawe
,
do
reiecte
the
Messias
in
whome
the
saluation
of
all
the
people
was
included
,
of
whome
all
the
promises
did
depende
,
and
in
whome
all
Religion
was
grounded
.
Certainly
they
depriued
them selues
of
the
grace
of
GOD
and
of
all
goodnes
,
in
reiectinge
Christe
.
Let
vs
see
therefore
howe
greatlye
they
were
oute
of
their
wittes
.
Let
vs
Imagine
that
Christe
was
not
Christe
:
yet
notwithstandynge
they
haue
no
excuse
because
they
acknowledge
no
kinge
but
Cesar
.
For
firste
of
all
they
fall
from
the
spirituall
kyngedome
of
God.
〈◊〉
.
32.
Secondly
they
do
preferre
the
tyrannye
of
the
Romane
Empire
,
before
the
iuste
gouernement
,
whiche
was
promised
of
God
.
Euenso
the
wycked
to
flye
from
Christe
,
doe
not
onelye
depriue
them selues
of
euerlastynge
lyfe
,
but
also
brynge
vnto
them selues
all
kynde
of
misery
.
This
people
truely
of
the
Iewes
dyd
manifestlye
forsake
the
frendeshipp
and
louinge
kyndenes
of
God
their
maker
,
and
regarded
not
the
God
of
theyr
saluation
.
Miserable
men
had
rather
haue
a
manlie
to
raygne
ouer
them
than
Christe
the
kynge
of
all
earthly
kinges
.
What
shall
come
to
pase
therefore
,
but
onely
that
it
be
said
of
them
at
the
length
which
the
Lorde
pronounceth
in
saint
Luke
,
●●k.
19.
sayinge
:
Those
mine
ennemies
(
which
woulde
not
that
I
shoulde
raygne
ouer
them
)
bring
hyther
,
and
slea
them
before
me
.
Nowe
it
followeth
in
oure
Euangeliste
Sainct
Mathewe
.
24.
When
Pilate
sawe
that
he
coulde
preuayle
nothinge
but
that
more
busines
was
made
,
he
tooke
water
and
washed
his
handes
before
the
people
sayinge
.
I
am
innocent
of
the
bloud
of
this
Iuste
persone
ye
shall
see
.
When
Pilate
sawe
A.
A
horrible
spectacle
truelye
is
this
to
beholde
:
that
a
Iudge
shoulde
so
oftentimes
pronounce
a
manne
to
be
innocente
,
and
yet
for
all
that
shoulde
be
ready
to
condemne
him
.
C.
For
as
the
mariners
,
hauinge
felte
the
greater
force
of
a
tempeste
,
do
geue
place
and
yelde
to
the
extreamitye
,
and
suffer
them selues
to
be
caryed
oute
of
their
course
:
Euenso
Pilate
seinge
himselfe
not
able
to
staye
the
rage
of
the
wycked
people
,
layeth
asyde
the
authoritye
of
a
Iudge
,
and
followeth
their
outragiouse
desyers
.
But
that
more
busines
wvas
made
A.
There
are
many
whiche
seme
to
excuse
Pilate
.
Firste
because
hee
hauynge
gone
about
a
greate
tyme
to
resiste
,
did
nothynge
but
that
whyche
necessitye
,
or
at
leaste
the
wyckednes
of
the
Iewes
did
dryue
hym
vnto
,
and
forced
hym
to
fulfyll
theyr
desyr
:
then
,
all
men
beinge
in
a
tumulte
,
he
thinketh
it
better
that
one
innocente
shoulde
perishe
,
than
to
put
manye
in
daunger
of
murther
.
For
in
seditions
,
as
well
the
innocente
as
the
wycked
,
perishe
.
Besyde
this
hee
thoughte
that
he
ought
to
haue
a
more
speciall
regarde
of
Cesar
than
of
one
abiecte
man
whiche
was
despised
of
all
men
.
Furthermore
hee
thoughte
it
muche
better
for
hym selfe
,
that
a
contemned
persone
shoulde
perishe
,
than
that
himselfe
should
be
in
daunger
.
But
there
is
a
difference
betwene
the
Iudgementes
of
GOD
and
the
iudgementes
of
menne
.
Peraduenture
Pylate
hadde
somewhat
to
couer
the
matter
before
menne
,
but
before
GOD
hee
was
and
is
wythout
all
excuse
.
C.
For
if
wee
waye
what
personne
he
dyd
represente
,
weee
muste
nedes
saye
that
hee
oughte
to
haue
preferred
anye
thynge
,
than
to
haue
declyned
from
his
office
.
He
tooke
water
and
washed
his
hande
,
Pylate
here
vseth
a
newe
kynde
of
condemnynge
,
for
he
dothe
absolue
hym selfe
before
that
he
condemneth
Christe
.
Furthermore
he
dothe
not
manifestelye
condemne
hym
:
But
dothe
suffer
hym
to
bee
comdened
at
their
will
.
For
he
openlye
affirmeth
Iesus
to
bee
Iuste
and
innocente
,
whiche
hadde
deserued
deathe
in
no
pointe
:
And
yet
notwythstandynge
hee
suffereth
his
accusers
to
doe
wyth
hym
what
they
lyste
.
Whereuppon
hee
vniustlye
condemned
the
Iuste
,
againste
his
owne
conscience
,
whome
he
knewe
oughte
to
haue
beene
defended
.
And
as
for
the
childishe
ceremony
which
he
vseth
,
it
dothe
nothynge
at
all
mittigate
the
falte
:
For
howe
coulde
a
fewe
droppes
of
water
washe
awaye
the
spotte
of
wyckednes
whyche
no
satisfaction
coulde
blotte
oute
?
Howe
he
it
he
hadde
not
speciall
regarde
vnto
this
,
that
he
mighte
washe
awaye
his
sinnes
before
God
,
but
rather
hee
gaue
a
signe
to
the
people
of
detestation
,
as
if
he
shoulde
haue
sayde
thus
,
Beholde
ye
vrge
and
constrayne
mee
to
committe
vniuste
murther
,
the
whiche
I
do
tremblyngelye
,
and
not
wythout
horror
:
What
shall
then
become
of
you
,
and
what
horrible
vengeaunce
hangeth
ouer
youre
heades
,
whiche
are
the
speciall
authors
hereof
?
B.
This
signe
semeth
to
bee
borrowed
of
the
custome
of
the
Iewes
,
of
the
which
Moyses
writeth
thus
:
Let
the
elders
of
that
Citty
,
whiche
is
nexte
vnto
the
slayne
menne
,
take
oute
of
the
droue
an
Heyfer
that
is
not
labored
with
,
and
strycke
of
the
Heyfers
necke
:
And
all
the
elders
of
the
Citty
that
come
foorthe
to
the
slaine
manne
,
shall
washe
their
handes
ouer
the
Heyfer
,
that
is
beheaded
in
the
valley
,
and
shall
saye
:
Oure
handes
haue
not
shed
this
bloude
,
neither
haue
oure
eyes
sene
it
.
Deut
,
21.
Bee
mercyfull
Lorde
vnto
thy
people
Israell
,
whiche
thou
haste
deliuered
,
and
laye
no
innocente
bloude
vnto
thy
people
of
Israells
charge
:
And
the
bloud
shal
be
forgeuen
them
But
what
soeuer
the
purpose
of
Pilate
was
,
GOD
notwithstandynge
by
this
meanes
mente
to
declare
the
innocency
of
his
sonne
,
to
the
ende
it
mighte
the
better
appeare
that
oure
synnes
were
condemned
in
hym
.
The
onely
and
chefe
Iudge
of
the
whole
worlde
,
is
broughte
before
the
tribunall
seate
of
an
earthelye
Iudge
:
He
is
condemned
to
the
Crosse
as
a
wycked
persons
:
and
hee
is
also
placed
amonge
theues
as
thoughe
he
were
the
chiefe
of
theues
.
The
basenes
of
suche
a
sighte
,
mighte
at
the
fyrste
beholdynge
thereof
,
not
a
lyttell
trouble
the
sences
of
manne
,
excepte
wee
also
remembred
this
,
that
the
punishement
dewe
vnto
vs
was
layed
vppon
Christe
,
that
the
gilte
of
synne
beinge
taken
awaye
,
wee
may
boldelye
come
into
the
sighte
of
the
heauenlye
Iudge
.
Therefore
the
water
whiche
profited
Pilate
nothinge
at
all
to
washe
awaye
the
spottes
of
wyckednes
,
doe
serue
to
an
other
vse
at
this
daye
,
namelye
,
to
purge
oure
eyes
from
all
impediments
that
they
maye
plainelye
and
clearelye
beholde
the
righteousnes
of
Christe
in
the
midest
of
damnation
.
I
am
innocent
of
the
bloude
of
this
Iuste
manne
.
Bu.
This
worde
(
bloude
)
is
here
put
for
death
.
Pilate
saythe
that
he
killeth
not
Christe
and
yet
he
condemneth
hym
,
and
deliuereth
him
to
be
killed
:
in
the
meane
time
washeth
his
handes
as
one
that
is
innocente
.
Euenso
hypocrites
are
alwayes
wonte
to
bringe
some
cooler
:
but
what
do
they
profite
by
this
meanes
,
but
onely
bewray
their
impudency
vnto
men
.
We
oughte
diligently
to
note
the
testimony
that
he
beareth
againe
of
Christes
innocency
:
because
hereby
the
sure
saluation
of
the
faithful
is
gathered
.
Ye
shall
see
He
addeth
this
,
as
puttinge
all
the
faite
from
hymselfe
to
the
Iewes
:
as
if
he
shoulde
saye
,
I
am
not
the
cause
of
this
mannes
deathe
,
but
ye
:
see
therfore
by
what
meanes
ye
may
escape
the
vengeance
that
hangeth
ouer
you
.
So
sayde
the
hye
priestes
to
Iudas
:
What
is
that
to
vs
?
sée
thou
to
that
.
25.
Then
aunswered
all
the
people
and
sayde
;
his
bloude
be
on
vs
,
and
on
our
children
.
Then
answered
all
Bu.
Wonderful
was
the
blindnes
and
brutish
madnes
of
the
hard
harted
&
reprobate
people
of
the
Iewes
,
beinge
nothynge
terrified
at
so
greate
obtestation
,
and
at
so
manifeste
testimony
of
a
heathen
Iudge
but
cryinge
horriblely
.
His
bloud
be
on
vs
and
one
our
children
They
take
vnto
them selues
all
the
euel
,
and
do
curse
them selues
,
yea
they
deriue
and
bringe
vppon
their
posteritye
,
all
the
falte
and
vengeaunce
.
For
bloude
is
here
put
for
the
punishemente
and
vengeaunce
taken
for
the
sheadynge
of
bloude
:
So
that
their
wordes
signifye
thus
muche
in
effecte
,
If
anye
manne
muste
be
punished
for
the
effusion
of
this
bloude
,
wee
desyere
that
the
same
maye
fall
vppon
vs
and
on
oure
children
:
as
if
they
shoulde
saye
:
Wee
knowe
so
certeinlye
that
this
man
hathe
deserued
to
dye
,
that
with
safe
conscience
wee
take
all
vengeaunce
vppon
ourselues
.
There
is
no
doubte
therfore
but
that
the
Iewes
do
carelesly
curse
them selues
,
as
though
before
God
they
were
excusable
.
Hereby
wee
gather
howe
carefullye
we
oughte
to
auoyde
all
vnaduised
rashnes
in
all
Iudgementes
.
For
when
men
dare
,
neglectinge
inquisition
and
diligent
searche
,
take
vppon
them
this
or
that
,
as
semeth
to
them
good
,
it
is
necessary
that
they
fall
into
madnes
.
And
this
is
the
iuste
vengeaunce
of
GOD
,
wyth
the
whiche
he
punisheth
their
pride
whiche
disdaine
to
make
any
choyse
of
that
whiche
is
good
,
and
of
that
which
is
euell
,
and
whiche
refuse
to
put
a
difference
betwene
equity
and
vnrighteousnes
.
The
Iewes
thoughte
that
in
killynge
of
Christe
,
they
did
vnto
GOD
good
seruice
:
but
whereuppon
commeth
this
wycked
error
,
but
of
wycked
obstinacy
and
of
the
contempte
of
God
?
Wherefore
they
are
iustly
cast
into
this
madnes
,
that
they
may
bringe
the
laste
destruction
to
them selues
.
But
as
for
vs
,
when
the
woorship
of
God
and
his
holy
ministers
are
handeled
or
spoken
of
,
let
vs
learne
to
open
oure
eyes
,
and
reuerentlye
and
soberlye
inquire
of
the
matter
,
leaste
that
hypocrisye
and
boldenes
do
put
vs
oute
of
oure
wyttes
.
But
as
God
woulde
neuer
haue
suffered
this
execrable
voyce
to
come
oute
of
the
mouthe
of
the
people
,
ecepte
their
impietye
hadde
beene
firste
desperate
:
euen
so
afterwarde
,
he
punished
the
same
iustely
,
by
horrible
and
straunge
meanes
,
and
yet
notwithstandynge
wonderfully
kepte
certeine
remnaunts
of
them
to
hymselfe
,
leaste
that
his
couenaunt
should
bee
extinguished
by
the
destruction
of
all
the
people
.
He
had
adopted
vnto
hymselfe
the
séede
of
Abraham
,
Exod.
19.
that
it
mighte
be
a
chosen
people
,
a
ryall
Priestehoode
,
and
a
holy
nation
:
nowe
the
Iewes
to
the
denying
of
so
greate
grace
,
doe
conspire
as
it
were
with
one
voyce
.
Who
woulde
not
say
,
that
all
the
nation
is
plucked
vp
by
the
rootes
,
as
it
were
,
from
the
kyngdome
of
God
?
But
God
in
their
wyckednes
declareth
the
constancy
and
fyrmenes
of
his
promise
:
and
to
the
ende
he
myghte
shewe
,
that
he
made
not
a
couenaunt
in
vaine
with
Abraham
,
he
deliuereth
those
whome
he
chose
fréely
of
his
grace
,
from
generall
destruction
.
Euenso
his
trueth
wyll
alwayes
haue
the
vpperhande
of
all
the
letts
and
stayes
of
humane
incredulity
.
M.
Althoughe
therefore
miserable
and
foolishe
mene
do
curse
them selues
and
their
children
,
yet
notwythstandynge
the
Lorde
did
not
condemne
them
,
by
the
sentence
whiche
they
gaue
vppon
them selues
,
but
receyued
them
whiche
repented
(
as
well
of
themselues
as
of
their
children
.
For
Paule
also
was
of
them
,
and
manye
thousandes
also
which
beleued
in
Christ
at
Hierusalem
,
as
S.
Actes
21.
Iames
declareth
in
the
Actes
of
the
Apostells
.
To
this
effecte
also
pertaineth
that
whiche
is
writen
in
the
Actes
of
the
Apostels
,
Actes
.
2.4
.
in
the
second
&
fourthe
chapters
Notwythstandynge
this
vengeaunce
whiche
they
wyshed
for
,
resteth
vppon
the
posteritye
of
the
Iewes
vntyll
this
daye
.
26.
Then
let
he
Barrabas
louse
vnto
them
,
and
scourged
Iesus
and
deliuered
him
to
be
crucifyed
.
Then
let
he
Barrabas
louse
M.
This
place
is
thus
redde
oute
of
the
fower
Euangelists
.
And
so
Pilate
,
willinge
to
contente
the
people
,
gaue
sentence
that
it
shoulde
bee
as
they
requyred
:
And
let
louse
vnto
them
Barrabas
whom
they
desyered
(
who
for
insurrection
and
murther
)
was
caste
into
prison
,
Math.
27.
Marke
.
15.
Luke
.
23.
Iohn
.
19.
and
he
delyuered
vnto
them
Iesus
to
do
wyth
hym
what
they
woulde
,
and
to
be
crucifyed
.
The
importunate
sute
of
the
Iewes
truelye
constrayned
Pilate
to
delyuer
vp
Christe
:
and
yet
for
all
that
it
was
not
done
as
in
a
tumulte
,
but
accordynge
to
a
solemne
maner
he
was
condemned
,
because
twoo
theues
also
,
the
matter
beinge
knowne
,
were
condemned
to
the
crosse
.
C.
Twoo
thinges
therefore
are
to
bee
noted
,
namelye
that
an
assente
or
agremente
was
extorted
from
the
Iudge
againste
his
will
,
and
yet
notwithstandynge
that
he
represented
the
persone
of
a
Iudge
in
condemninge
him
,
whome
he
pronounceth
to
be
innocent
.
For
excepte
the
Sonne
of
GOD
hadde
beene
free
from
all
synne
wee
shoulde
not
looke
for
redemption
by
hys
death
,
but
shoulde
remayne
still
in
oure
synnes
.
God
therefore
woulde
haue
hys
Sonne
to
be
condemned
after
a
solemne
maner
,
that
by
hym
he
mighte
delyuer
vs
from
synne
.
For
if
wee
séeke
to
profite
rightly
in
the
meditation
of
Christs
deathe
,
wee
must
abhorre
oure
synnes
,
for
the
greatnes
of
oure
punishemente
whiche
he
suffered
for
synne
.
So
shall
it
come
to
passe
not
onely
that
wee
shal
be
ashamed
of
oure selues
,
but
also
that
wee
beinge
wounded
wyth
grefe
,
shall
seke
for
the
medecine
that
may
heale
the
same
.
For
our
harts
were
muche
more
harde
than
stone
,
if
wee
be
not
wounded
with
the
woundes
of
the
Sonne
of
God
:
And
excepte
wee
hate
and
deteste
oure
synnes
,
to
put
awaye
the
whiche
the
Sonne
of
God
suffered
so
many
punishementes
.
Neyther
muste
wee
feare
that
oure
sinnes
shal
come
any
more
into
the
Iudgement
of
God
,
from
the
which
he
hath
redemed
vs
with
so
preciouse
a
raunsome
.
For
he
did
not
onely
suffer
death
to
purchase
lyfe
vnto
vs
,
but
also
he
tooke
vppon
hym
wyth
the
crosse
the
curse
that
was
dewe
vnto
vs
,
that
there
shoulde
no
vncleanenes
remayne
in
vs
anye
more
.
And
scourged
Iesus
and
deliuered
hym
M.
It
is
vncertaine
whether
this
scourginge
bee
that
or
no
where
of
S.
Iohn
maketh
mencion
:
Iohn
.
19.
(
the
whiche
also
is
noted
in
the
23.
verse
before
,
when
Pilate
woulde
haue
sett
Christe
at
libertye
:
)
Or
whether
he
were
beaten
the
seconde
tyme
,
accordinge
to
the
maner
of
the
Romanes
.
For
no
man
was
putte
to
deathe
,
or
crucified
,
but
he
was
firste
scourged
.
It
semeth
to
some
that
this
was
the
scourginge
,
by
the
whiche
he
wente
aboute
to
deliuer
hym
,
leaste
he
should
be
crucified
.
For
afterwarde
the
mockes
and
scornes
are
recited
,
whiche
followe
the
condemnation
.
27.
Then
the
soldiers
of
the
deputy
toke
Iesus
into
the
common
haule
,
and
gathered
vnto
him
all
the
company
.
Then
the
soldiers
of
the
deputy
Bu.
Nowe
the
Euangeliste
describeth
as
it
were
in
liuely
coolers
howe
the
moste
meke
Iesus
was
handeled
of
the
wycked
after
he
was
condemned
by
the
mouthe
of
the
Iudge
,
to
death
.
A.
All
this
was
done
,
that
when
the
people
should
see
this
sighte
,
they
might
be
persuaded
that
nothinge
was
done
here
withoute
consideration
,
but
by
the
best
order
of
true
iudgement
.
28.
And
they
stripped
him
,
and
put
on
him
a
purpell
robe
.
And
they
stripped
him
Sainct
Marke
hath
:
And
they
put
of
his
owne
clothes
.
Because
he
was
condemned
of
desiering
the
maiestye
of
a
kinge
,
the
soldiers
,
so
soone
as
Pilate
hadde
geuen
Iudgement
that
he
shoulde
be
crucified
,
woulde
before
all
other
thinges
,
for
the
good
will
that
they
bare
vnto
Cesar
,
mocke
and
deride
Christe
beinge
condemned
thereof
.
To
the
ende
therefore
they
myghte
shewe
that
a
priuate
man
hath
vsurped
a
mis
vnto
hymselfe
the
honor
of
a
king
they
take
of
his
owne
apparell
whiche
was
lyke
to
other
mens
,
and
put
on
hym
garmentes
belonginge
to
a
kynge
,
as
purpell
,
a
crowne
,
and
a
scepter
,
and
besyde
this
they
salute
hym
wyth
a
kingelike
salutation
.
But
because
they
did
this
to
his
reproche
they
put
on
him
not
a
crowne
of
golde
,
but
of
thornes
:
and
in
stede
of
a
kingely
Scepter
they
geue
vnto
him
a
rede
,
and
wyth
theire
salutation
they
spitt
in
his
face
and
buffete
hym
.
By
this
Image
it
is
set
foorth
howe
the
Kyngdome
of
Christe
shoulde
be
derided
in
this
worlde
.
But
wee
muste
note
the
singuler
example
of
patience
in
Christe
.
29.
And
platted
a
crowne
of
thornes
,
and
put
it
on
his
heade
,
and
a
reede
in
his
righte
hande
:
and
bowed
the
knee
before
him
.
and
mocked
hym
saying
,
Haile
kinge
of
the
Iewes
.
M.
Wee
doe
see
here
,
that
Christe
suffered
those
thinges
,
whiche
those
that
were
condemned
commonly
suffered
.
And
they
vexed
hym
with
these
torments
all
the
time
that
his
crosse
was
a
preparinge
,
whiche
was
not
then
made
,
specially
to
deryde
his
kingedome
:
Of
the
whiche
kyngdome
wee
muste
not
iudge
accordinge
to
the
outwarde
shewe
,
nor
yet
accordinge
to
the
opinion
of
menne
.
For
what
is
more
contemptible
?
30.
And
when
they
had
spitted
vppon
hym
,
they
tooke
the
reede
and
smote
him
on
the
heade
.
And
when
they
had
spitted
C.
In
that
God
did
suffer
his
onelye
begotten
sonne
to
abyde
all
kynde
of
reproche
,
we
must
knowe
that
it
was
no
vayne
Ieste
or
pastime
.
Firste
of
all
therfore
it
shall
be
good
for
vs
to
waye
what
wee
haue
deserued
:
and
then
,
the
satisfaction
made
by
Christ
,
wyl
erecte
vs
and
bring
vs
to
a
good
and
perfecte
hope
.
Suche
is
our
vncleanes
,
that
God
doth
abhorre
it
and
all
the
Angells
lothe
it
.
But
to
the
ende
Christe
mighte
bringe
us
into
the
sighte
of
his
father
pure
and
vndefyled
,
he
would
haue
hym selfe
to
be
spitted
vppon
,
and
to
be
defyled
withall
kynde
of
reproches
.
Wherefore
that
deformitye
whiche
hee
once
suffered
in
earthe
,
dothe
nowe
get
vnto
vs
grace
in
heauen
:
and
dothe
also
renewe
the
Image
of
God
whiche
was
not
onelye
defyled
wyth
the
spottes
of
synne
,
but
all
most
cleane
blotted
oute
.
Hereuppon
also
it
commeth
to
passe
that
the
inestimable
goodnes
of
GOD
doth
shyne
vnto
vs
,
because
he
suffered
his
onelye
begotten
Sonne
to
be
thus
wyse
abased
for
oure
sakes
.
By
this
documente
Christe
hath
declared
his
wonderfull
loue
towarde
vs
because
he
refused
no
kynde
of
ignominye
and
reproche
for
our
saluation
.
But
these
thinges
do
wante
rather
a
secrete
meditation
and
pondrynge
in
the
minde
,
than
the
eloquence
of
wordes
.
And
by
the
waye
wee
are
taughte
not
to
esteme
and
Iudge
of
the
kingedome
of
Christe
accordynge
to
sence
and
reason
of
the
fleshe
,
but
by
the
Iudgement
of
fayth
and
the
spirite
.
For
so
longe
as
wee
haue
a
worldely
Iudgement
therof
,
it
will
not
onelye
seme
vnto
vs
contemptible
,
but
full
also
of
shamefull
reproches
.
Wherefore
if
the
worlde
at
this
daye
do
mocke
and
deride
Christe
,
let
vs
learne
to
ouercome
suche
offences
with
the
excelencye
of
faythe
:
Neyther
let
vs
care
what
reproches
the
wycked
geue
vnto
Christe
,
but
rather
haue
regarde
to
that
excellent
dignitye
whiche
the
Father
geueth
vnto
hym
,
that
he
myghte
not
onelye
excell
men
,
but
all
the
Angels
also
.
31.
And
after
that
they
hadde
mocked
hym
,
they
tooke
the
robe
of
hym
againe
,
and
put
his
owne
rayment
on
him
,
and
led
him
awaye
to
crucifye
hym
.
Bu.
The
matter
was
gouerned
by
the
prouidence
of
GOD
,
that
the
soldiers
afterwarde
deuided
the
garmentes
of
oure
Sauioure
Christe
,
accordynge
to
the
prophesy
.
For
it
is
a
common
thinge
and
oftentimes
sene
in
the
Iudmentes
of
God
,
that
the
wycked
are
constrayned
to
do
all
thynges
that
the
trueth
of
Goddes
woorde
maye
be
fulfilled
,
and
that
specially
when
they
resiste
the
purpose
of
God.
They
seme
also
to
doe
these
thynges
,
that
all
menne
mighte
knowe
,
but
speciallye
they
whiche
imbraced
his
doctrine
,
and
estemed
hym
as
a
singuler
teacher
,
that
he
was
condemned
as
an
heretique
or
a
seditiouse
persone
,
and
therefore
caryed
to
his
deathe
:
and
so
to
terrifye
them
from
his
doctrine
and
fellowship
.
32.
And
as
they
came
out
,
they
founde
a
manne
of
Cyreen
(
named
Symon
)
and
hym
they
compelled
to
beare
his
crosse
.
And
as
they
came
oute
M.
Saincte
Iohn
hath
:
And
they
tooke
Iesus
and
led
him
awaye
,
and
he
bare
his
crosse
,
and
wente
foorthe
into
a
place
whiche
is
called
,
the
place
of
deads
mens
sculles
:
But
in
Hebrewe
Golgotha
.
After
these
thynges
it
followeth
in
our
Euangeliste
Sainct
Matthewe
:
And
as
they
came
oute
they
founde
a
manne
of
Cyren
named
Symon
.
Sainct
Iohn
saythe
in
this
place
that
wee
haue
cited
that
Christe
bare
hys
crosse
:
The
other
three
saye
that
Symon
of
Cyren
,
beinge
constrained
bare
his
crosse
:
in
the
whiche
is
expressed
the
extreame
crueltye
as
well
of
the
people
of
the
Iewes
,
as
of
the
soldiers
There
is
no
doubte
but
that
they
which
were
offenders
and
condemned
to
dye
,
were
wonte
to
carye
their
owne
crosses
to
the
place
of
punishemente
:
but
none
were
able
to
cary
this
burthen
but
suche
theues
as
were
stronge
in
bodye
.
But
the
weakenes
of
Christes
bodye
,
beinge
not
able
to
bare
the
crosse
,
dyd
plainly
declare
that
a
lambe
shouldde
offered
.
And
it
maye
be
that
the
whyppynge
of
his
bodye
and
the
oppressynge
of
hym
with
iniury
,
did
make
hym
to
faynte
vnder
the
burthen
of
the
crosse
.
M.
Leaste
therefore
they
shoulde
bee
constrained
to
staye
and
lynger
the
time
in
the
waye
,
they
constrayned
this
Symon
whiche
came
oute
of
the
féelde
and
passed
by
to
beare
his
crosse
after
hym
.
For
there
was
no
manne
that
woulde
so
muche
as
toucthe
the
crosse
,
of
suche
ignominy
was
the
deathe
thereof
vnto
them
.
A
man
of
Cyren
This
manne
semeth
to
be
a
Iewe
,
beinge
a
good
and
simple
man
a
Disciple
of
Christe
,
whose
father
perhappes
came
out
of
Cirenia
to
Hierusalem
.
For
the
Actes
of
the
Apostels
do
testify
that
the
Iewes
were
dispersed
into
Lybia
,
Actes
2.
and
vnto
Cyrene
.
Named
Symon
S
Marke
and
Luke
adde
saying
:
comming
out
of
the
felde
,
the
father
of
Alexander
and
Rufus
:
by
the
whiche
wordes
it
semeth
that
he
was
about
some
rusticall
busines
.
C.
But
this
man
beinge
chosen
by
the
wicked
Iewes
to
so
vile
an
office
,
is
now
made
noble
by
the
prouidence
of
God
,
in
so
muche
that
hee
is
commended
in
the
Gospell
for
euer
.
Neither
is
it
superflouse
,
that
the
Euangelistes
do
not
onlye
make
mencion
of
his
name
,
but
also
of
his
countrye
and
sonnes
.
By
the
whiche
the
Lorde
dothe
admonishe
vs
,
that
althoughe
wee
bee
of
no
estimation
and
pryce
,
yet
notwithstandynge
wee
shall
haue
dignity
and
same
by
the
crosse
of
his
son
.
Him
they
compelled
to
bare
his
crosse
Bu.
Sainct
Luke
saythe
:
And
on
hym
layed
they
the
crosse
,
that
he
mighte
bare
it
after
Iesus
.
Symon
therefore
commynge
behinde
,
and
bearinge
the
burthen
with
Christ
(
as
some
saye
)
helped
the
Lorde
whiche
wente
before
.
But
where
as
Symon
dothe
not
carye
the
crosse
of
his
owne
frée
will
but
constrained
,
he
beareth
the
Image
of
our
fleshe
,
whiche
neuer
submitteth
it selfe
wyllingly
to
the
crosse
of
Christe
,
but
continuallye
striueth
againste
the
same
.
Sainct
Luke
saythe
that
muche
people
and
manye
wemen
followed
hym
as
he
wente
by
the
waye
,
whiche
cryed
and
lamented
for
hym
.
C.
Although
in
the
publique
place
,
al
the
people
had
condemned
Christe
with
one
voyce
,
yet
notwithstandynge
wee
do
sée
that
some
of
them
had
not
forgotten
his
doctrine
&
miracles
:
euenso
God
preserued
some
remnante
in
the
miserable
dissipation
,
when
all
the
people
were
dispersed
.
But
Iesus
turned
backe
vnto
them
and
said
:
ye
daughters
of
Hierusalem
,
wepe
not
for
me
but
wepe
for
your selues
,
&
for
your
children
.
Som
thinke
that
the
wemen
were
reprehended
because
they
did
sheade
teares
foolishelye
&
with
a
rashe
affection
:
But
truely
Christ
doth
not
simplely
reproue
them
,
as
though
they
did
wepe
without
reason
,
but
admonisheth
that
they
haue
a
far
greater
cause
to
wepe
for
the
horrible
iudgement
of
God
which
was
at
hande
:
Luke
.
23
as
if
he
should
haue
sayde
that
his
deathe
shoulde
be
,
not
the
ende
,
but
the
beginninge
of
all
euell
to
Hierusalem
and
to
all
that
people
.
And
by
this
meanes
he
declareth
that
he
is
not
made
so
muche
subiecte
to
the
will
of
the
wicked
,
but
that
God
hathe
a
care
for
him
.
For
it
was
euidente
by
the
pounishemente
that
followed
afterwarde
,
that
the
Life
of
Christe
was
pretious
to
the
Father
,
at
what
time
al
men
thought
that
he
was
reiected
,
and
wholy
caste
of
,
of
him
.
These
woordes
also
declare
the
stoute
courage
of
Christes
minde
:
(
because
he
coulde
not
thus
speake
,
excepte
he
wente
bouldly
to
his
Deathe
,
&
voide
of
feare
)
but
it
tendeth
to
this
ende
,
that
he
might
thereby
declare
that
he
was
regarded
of
God
,
in
that
deformed
and
base
estate
:
and
that
the
wicked
,
whiche
nowe
prowdely
triumphe
,
as
Conqueroures
,
should
not
enioye
theire
vntimely
mirth
longe
,
because
there
should
come
shortly
after
,
a
suddaine
chaunge
.
For
behould
the
daies
will
comme
,
Luk.
22.
in
the
which
they
shall
saie
:
Happye
are
the
Barraine
,
and
the
Wombes
that
neuer
bare
,
and
the
Pappes
whiche
neuer
gaue
Sucke
.
He
now
denounceth
,
that
no
smal
plague
is
at
hande
,
but
suche
a
one
,
as
was
neuer
hearde
of
,
in
the
whiche
the
Vengeance
of
God
maie
plainely
be
discerned
.
A.
This
Sentence
agreeth
with
that
,
whiche
goethe
before
in
the
foure
and
twentie
Chapter
,
Math.
24.
where
it
is
saide
:
Woe
vnto
them
that
are
with
Childe
,
and
that
geue
Sucke
in
those
dayes
.
For
if
they
doo
this
in
a
gréene
trée
,
what
shal
be
doune
in
the
drye
?
●…uk
.
23.
By
this
Sentence
Christe
confirmeth
,
and
proouethe
that
neither
his
Deathe
shall
be
vnpounished
,
neither
that
the
Iewes
shal
stand
or
continewe
longe
,
whose
wickednesse
was
euen
nowe
full
ripe
:
yea
,
and
halfe
rotten
.
And
by
a
common
similitude
he
proouethe
,
that
it
cannot
be
,
but
that
the
fire
of
Goddes
Wrathe
muste
shortely
consume
theim
.
Wée
doo
knowe
,
that
menne
are
woont
to
caste
the
drye
woode
firste
vpon
the
fire
.
But
if
the
moiste
and
gréene
woode
be
burned
,
mutche
lesse
at
the
lengthe
shall
the
drie
woode
be
spared
.
And
wée
maie
expounde
it
thus
:
If
the
gréene
woode
be
brought
before
the
time
to
the
fire
,
what
shall
becomme
,
thinke
you
,
of
that
whiche
is
drie
?
As
if
Christ
shoulde
haue
saide
:
The
wicked
(
whiche
are
like
vnto
drie
woode
)
when
they
haue
destroyed
the
Godly
,
shall
also
be
destroied
of
God
them selues
.
For
howe
shall
they
,
beinge
ordeined
longe
agoe
to
Destruction
,
escape
the
handes
of
the
Heauenly
Iudge
,
whiche
take
so
greate
Libertie
to
theim selues
for
a
tyme
,
to
destroye
the
Good
,
and
Innocente
.
But
the
summe
of
his
woordes
,
is
,
that
the
womenne
doo
preposterously
sheadde
theire
teares
,
not
hauinge
respecte
to
the
horrible
Iudgemente
of
God
,
whiche
was
at
hande
,
to
pounish
the
wickednesse
of
the
people
.
And
here
we
may
learne
this
,
that
when
the
sharpnes
of
the
Crosse
is
out
of
measure
gréeuous
vnto
vs
,
wée
ought
to
mitigate
the
same
with
this
comforte
,
that
God
whiche
dothe
nowe
suffer
His
to
be
vniustely
afflicted
,
will
at
the
lengthe
poure
out
the
fulnesse
of
his
Vengeance
vpon
those
that
doo
afflicte
them
.
The
like
manner
of
speache
hathe
the
Apostle
Peter
,
when
he
saithe
:
The
time
is
comme
that
Iudgemente
muste
beginne
at
the
house
of
God.
1.
Petr.
4.
If
it
firste
beginne
at
vs
,
what
shal
the
ende
be
of
them
,
whiche
beleue
not
the
Gospel
of
God
?
Hereby
let
vs
learne
to
offer
oure selues
a
sacrifice
vnto
God
:
if
it
be
his
good
pleasure
to
make
vs
hotte
by
many
afflictions
,
asd
to
trie
oure
Faithe
,
as
it
were
,
in
the
Fornace
,
and
to
make
it
more
pure
than
Goulde
:
let
vs
not
onely
take
it
patiently
,
but
gladly
.
There
shoulde
bee
no
affection
of
Godlinesse
in
vs
,
if
hee
shoulde
not
make
vs
hotte
.
He
doothe
make
vs
hotte
therefore
,
and
not
burne
vs
:
but
to
the
wicked
he
is
a
consuming
fire
.
And
there
were
twoo
euill
dooers
leadde
with
him
to
be
slaine
.
Luk.
23.
R.
This
also
they
did
to
the
contempte
,
and
despite
of
Christe
.
For
it
was
necessarie
that
the
sayinge
of
the
Prophet
shoulde
be
fulfilled
,
when
he
saith
:
He
hathe
neither
bewtie
nor
fauoure
.
Esay
.
53.
When
wée
shall
looke
on
him
there
shall
be
no
fairenesse
:
wee
shall
haue
no
luste
vnto
him
.
He
is
despised
,
and
abhorred
of
men
:
he
is
sutche
a
man
,
as
is
full
of
sorrowe
,
and
as
hathe
good
experience
of
infirmities
.
We
haue
reckened
him
so
vile
,
that
we
hidde
oure
faces
from
him
.
33.
And
they
came
to
the
place
,
which
is
called
Golgatha
,
that
is
to
saie
,
a
place
of
deade
mennes
Sculles
.
And
they
came
B.
This
woorde
,
Golgatha
,
is
a
Chalde
woorde
,
signifieinge
a
Heade
:
for
whiche
the
Hebrewes
saye
,
Gulgoleth
,
of
the
verbe
Galal
,
whiche
signifieth
to
foulde
,
or
wrappe
in
:
of
the
whiche
commethe
Galgal
,
a
Spheare
,
a
Circle
,
a
Boule
.
Gulgoleth
therfore
is
a
name
for
the
heade
,
because
of
the
roundnesse
therof
.
But
this
place
was
without
the
gate
,
on
the
north
side
of
Mount
Syon
,
in
the
whiche
Malefactours
were
put
to
death
:
for
the
which
cause
the
place
was
coumpted
more
reprochfull
:
there
would
they
haue
Christe
to
be
Crucified
,
that
thereby
his
Deathe
mighte
be
more
odious
.
C.
And
althoughe
Christe
was
brought
vnto
this
place
,
according
to
the
custome
,
yet
notwithstandinge
we
must
haue
a
further
consideration
of
Goddes
pourpose
.
For
he
would
haue
his
sonne
to
be
caste
out
of
the
Cittie
,
as
one
vnwoorthye
of
the
companie
of
mennes
,
that
he
mighte
receiue
vs
with
the
Angelles
into
his
Heauenly
Kingdome
Therfore
the
Apostle
referreth
this
to
the
Ould
●●gure
of
the
Lawe
.
Num.
19.
For
as
God
commaunded
the
bodies
of
the
beastes
to
be
burnte
without
the
Tentes
,
whose
bloude
was
brought
into
the
Sanctuary
for
Satisfaction
:
euen
so
he
saithe
that
Christe
went
out
of
the
gate
of
the
Cittie
,
that
,
taking
vpon
him
the
Curse
that
pressed
vs
downe
,
Heb.
13.
he
mighte
be
made
the
outcaste
,
&
by
this
meanes
might
purge
vs
from
our
sinnes
.
And
the
more
ignominie
&
reproche
that
he
suffered
before
the
world
,
the
more
acceptable
and
noble
shewe
he
made
in
his
death
before
God
and
the
Angelles
.
For
the
filthinesse
of
the
place
did
not
let
,
but
that
he
might
set
vp
the
glorious
Ensigne
of
his
Victorie
:
neither
did
the
stinke
of
dead
Carkesses
,
whiche
laie
thereabout
,
hinder
,
but
that
the
swéete
smel
of
his
sacrifie
might
spreade
it selfe
throughe
the
whole
world
,
and
pearce
euen
to
the
very
Heauen
.
34.
And
thei
gaue
him
viniger
to
drink
,
mingled
with
Galle
,
and
when
he
had
tasted
thereof
,
he
woulde
not
d●…inke
.
And
they
gaue
him
viniger
C.
Althoughe
the
Euangelistes
haue
not
so
curiousely
placed
all
thinges
in
their
order
,
that
the
seasons
of
tymes
maye
be
certainely
noted
,
yet
notwithstandinge
wée
maie
coniecture
by
a
probable
reason
,
that
before
the
Lord
was
crucified
,
a
Cuppe
of
mingled
Drinke
,
accordinge
to
the
manner
,
was
geuen
vnto
him
:
the
Compoundes
whereof
(
as
somme
thinke
)
were
these
,
namely
,
Myrre
,
Viniger
,
and
Galle
.
All
Interpreters
for
the
moste
parte
,
doo
houlde
opinion
,
that
this
drinke
was
not
the
same
,
which
is
mentioned
in
the
19
,
of
S
Iohn
,
&
of
the
whiche
also
mention
shal
be
made
anon
.
This
only
we
adde
,
that
it
séemeth
to
vs
,
that
the
Cuppe
was
offered
to
the
Lorde
,
when
he
was
ready
to
be
crucified
:
But
after
that
the
Crosse
was
lifted
vp
,
a
Sponge
was
wrapped
aboute
a
Réede
,
by
the
whiche
they
did
reache
Viniger
vnto
him
.
But
wée
will
not
curiously
dispute
what
time
he
called
for
Drinke
.
Notwithstandinge
,
if
wée
compare
,
and
conferre
al
thinges
togeather
,
it
shall
not
be
vnreasonable
to
saie
,
that
after
he
had
refused
that
bitter
confection
,
it
was
geuen
vnto
him
againe
in
mockerie
.
For
Mathewe
hereafter
addeth
,
that
the
souldiers
,
before
they
gaue
him
drinke
with
a
Sponge
,
mocked
him
,
and
saide
,
that
he
coulde
not
deliuer
him selfe
from
deathe
.
This
drinke
was
geuen
vnto
Christe
,
to
hasten
his
Deathe
.
But
truely
he
for
his
part
patiently
suffered
all
kinde
of
tormente
,
in
so
muche
that
he
desired
not
,
for
the
paines
sake
,
to
haue
his
death
shortened
.
For
this
was
a
part
of
his
sacrifice
,
&
of
his
obedience
,
to
abide
the
prolonginge
of
paine
,
euen
to
the
vtmoste
.
But
they
are
deceiued
whiche
count
the
bitter
gall
that
Christ
dronke
,
to
be
one
of
his
cruell
tormentes
that
he
suffered
.
Their
coniecture
is
more
probable
which
thinke
,
that
this
kinde
of
Drinke
was
apte
to
expell
the
bloude
,
and
that
therefore
it
was
woonte
to
be
geuen
to
Malefactours
,
to
the
ende
their
deathe
mighte
be
the
more
spéedie
.
And
when
he
had
tasted
thereof
,
Christe
refused
to
drinke
of
this
,
not
so
mutche
,
because
he
was
offended
at
the
bitternesse
thereof
,
as
to
shewe
,
that
he
wente
quietly
to
his
Deathe
,
accordinge
to
the
wil
of
his
Father
.
Neither
is
that
contrarye
to
this
whiche
S.
Iohn
saithe
,
namelye
,
that
the
Scripture
was
fulfilled
,
whiche
saide
:
When
I
was
thirsty
,
they
gaue
me
Viniger
to
drinke
:
For
it
dothe
bothe
wayes
agrée
very
well
,
that
a
remedye
was
geuen
vnto
him
,
to
ende
the
tormentes
of
the
slowe
Deathe
:
and
yet
notwithstanding
that
Christ
was
sharply
afflicted
by
all
meanes
:
in
so
mutche
that
the
verye
Remedye
was
a
parte
of
the
griefe
.
The
order
of
the
Storie
requireth
,
that
those
thinges
which
folowe
in
the
eighte
and
thirtie
verse
,
shoulde
be
readde
consequently
after
this
verse
:
but
our
Euangeliste
sheweth
betwéene
this
and
that
,
of
the
partinge
of
Christes
garmentes
.
35.
When
they
had
crucified
him
,
they
parted
his
Garmentes
,
and
did
caste
Lottes
:
That
it
mighte
be
fulfilled
,
whiche
was
spoken
by
the
Prophete
:
They
parted
my
Garmentes
among
them
:
and
vpon
my
Vesture
did
they
caste
Lottes
.
When
they
had
crucified
him
,
C.
Sainte
Marke
saith
in
his
fiuetiene
chapter
,
that
he
was
crucified
the
thirde
houre
.
For
in
this
seconde
parte
of
the
daye
(
whiche
was
nowe
almoste
ended
)
the
Sentence
of
Deathe
was
geuen
against
the
Lord
.
Those
thinges
whiche
Mathewe
goethe
aboute
to
shewe
,
were
donne
after
that
the
Théeues
were
nayled
to
the
Crosse
of
the
whiche
he
speakethe
afterwarde
in
the
eighte
and
thirtie
verse
.
They
parted
his
Garmentes
,
S.
Marke
hathe
:
They
parted
his
Garmentes
,
castinge
Lottes
vppon
them
,
what
euerye
man
should
take
.
Marke
did
not
distinguishe
the
Garmentes
,
by
the
name
of
Garmentes
,
comprehending
the
Coate
,
vppon
the
whiche
only
they
cast
Lottes
,
as
more
plainely
may
be
gathered
by
the
woordes
of
Iohn
,
saying
:
Then
the
Souldiers
,
when
they
hadde
crucified
Iesus
,
they
tooke
his
Garmentes
,
&
made
foure
partes
,
●…n
19.
to
euerye
Souldier
a
parte
,
and
also
his
Coate
:
the
Coate
was
without
Seame
,
wroughte
vpon
throughout
.
They
saide
therefore
amonge
them
selues
,
let
vs
not
diuide
it
,
but
caste
Lottes
for
it
,
who
shall
haue
it
.
That
agreethe
to
the
place
of
Scripture
,
which
he
bringeth
afterwarde
,
as
concerninge
Dauid
But
it
is
certaine
that
the
Souldiers
did
this
accordinge
to
the
Custome
,
because
they
parted
the
spoyle
of
him
that
was
condemned
,
amonge
them selues
.
And
althoughe
nothinge
happened
to
Christ
in
this
behalfe
,
but
that
whiche
condemned
menne
suffered
,
yet
notwithstandinge
this
Narration
is
woorthye
to
be
noted
with
greate
diligence
.
For
the
Euangelistes
doo
set
Christ
,
the
Sonne
of
God
before
vs
,
despoyled
of
his
Cloathes
,
to
the
ende
wée
mighte
knowe
that
Riches
are
purchased
vnto
vs
by
this
nakednesse
,
whiche
doo
decke
,
and
bewtifie
vs
in
the
sighte
of
God
.
It
was
the
wil
of
God
therefore
to
haue
his
Sonne
vncloathed
,
that
wée
being
apparelled
with
his
rightuousenesse
,
and
all
his
graces
,
may
boldly
appeare
before
him
with
the
Angelles
.
Christ
him selfe
suffered
his
Garmentes
to
be
taken
from
him
,
like
apraie
,
that
he
mighte
enritche
vs
with
the
treasures
of
his
Victorie
.
That
it
might
be
fulfilled
whiche
was
spoken
by
the
M.
S.
Iohn
hathe
onely
:
That
the
Scripture
mighte
be
fulfilled
.
But
oure
Euangeliste
Mathewe
nameth
the
Prophete
Dauid
,
because
of
his
excellencie
,
who
also
expressethe
the
manner
of
the
Crucifiynge
,
whiche
the
Euangelistes
pretermit
with
silence
.
His
wordes
are
these
:
They
pearced
my
handes
,
Psalme
.
22.
and
my
féete
:
I
maie
tell
all
my
boanes
,
they
stande
staringe
and
lookinge
on
me
.
They
parte
my
garmentes
among
them
,
and
caste
Lottes
vppon
my
Vesture
.
The
Prophete
coulde
not
more
plainely
expresse
the
very
Historie
,
which
shoulde
be
so
many
yéeres
after
.
But
althoughe
the
Euangelistes
doo
make
no
mention
of
the
nayles
,
with
the
which
Christ
was
fastened
to
the
Crosse
,
yet
notwithstandinge
they
declare
in
the
Historie
of
his
Resurrection
,
that
he
shewed
his
handes
,
and
féete
to
his
Disciples
:
that
is
(
as
S
Iohn
writethe
)
the
●…rinte
of
the
nayles
in
his
handes
&
féete
.
They
parted
my
garmentes
amonge
them
.
This
thing
whiche
Dauid
metaphorically
and
vnder
a
figure
complayned
to
be
done
to
him selfe
,
was
fulfylled
in
very
déede
in
Christe
.
For
Dauid
,
vnder
the
name
of
garmentes
,
vnderstandethe
his
goodes
and
honoures
:
as
if
he
should
haue
saide
that
he
beinge
alyue
,
was
a
praye
to
his
ennemies
,
whiche
entered
his
house
by
violence
,
and
made
so
lyttell
spare
of
his
goodes
,
that
they
toke
away
his
wyfe
.
This
crueltie
he
dothe
amplifie
by
a
metaphore
,
wrytinge
that
his
garmentes
were
deuided
by
lott
.
But
seing
he
was
a
shadowe
and
Image
of
Christe
,
he
foreshewed
by
the
spirite
of
prophesie
,
what
Christe
shoulde
suffer
.
Wherefore
this
also
was
notable
in
his
persone
,
that
the
souldiours
made
a
praye
of
his
garmentes
:
because
hereby
we
do
se
the
markes
and
signes
with
the
which
he
was
noted
longe
before
.
And
also
the
offence
is
taken
awaye
,
whiche
otherwise
myghte
arise
by
his
nakednesse
:
because
hee
suffered
nothinge
,
whiche
the
spirite
of
God
pronounceth
not
to
belonge
trewely
,
to
the
persone
of
a
redemer
.
36
And
they
sat
and
watched
him
there
.
M.
They
go
not
their
waye
,
but
sit
styll
by
the
crosse
,
as
kepers
,
or
markers
what
he
woulde
do
:
leaste
peraduenture
,
eyther
the
Disciples
should
come
and
take
him
aliue
from
the
crosse
,
or
leaste
hee
shoulde
come
downe
from
the
same
by
a
myracle
.
37
And
sett
vp
ouer
his
heade
,
the
cause
of
his
deathe
written
thus
:
This
is
Iesus
the
kinge
of
the
Iewes
.
And
they
sett
vp
ouer
his
heade
.
C.
The
foure
Euangelistes
do
declare
that
Pilate
dyd
set
the
titell
of
the
Lord
vpon
the
crosse
.
Our
Euangelist
Matthew
writeth
somwhat
obscurelye
in
this
verse
,
when
as
the
Gréeke
woorde
,
which
the
interpreter
calleth
the
cause
,
dothe
signifie
bothe
the
cause
,
and
also
the
accusation
,
or
the
falte
.
S.
Iohn
speaketh
more
playnely
,
sayinge
.
And
Pilate
wrote
a
tytell
,
and
put
it
on
the
crosse
.
Hee
calleth
that
a
tytell
,
whiche
our
Euangeliste
calleth
the
cause
,
and
Marke
and
Luke
a
superscription
of
the
cause
.
For
thereby
the
cause
of
the
death
is
briefly
shewed
,
when
malefactours
are
led
to
theyr
ponyshement
:
S.
Luke
saith
,
that
this
titell
was
written
in
Gréeke
,
Lattine
,
and
Hebrewe
.
And
it
conteyned
thus
muche
,
as
maye
be
gathered
by
the
fower
Euangelistes
.
This
is
Iesus
of
Nazareth
kinge
of
the
Iewes
.
C.
Peraduenture
it
was
a
common
custome
amonge
the
Iewes
,
to
set
tytelles
ouer
the
heades
of
those
malefactoures
that
were
putt
to
deathe
.
But
trewely
this
was
extraordinary
in
Christ
,
that
the
titell
should
be
set
ouer
him
without
ignominie
.
For
it
was
the
pourpose
of
Pilate
that
he
might
be
reuenged
of
the
Iewes
(
who
by
their
obstinacy
caused
an
innocent
vniustly
to
be
put
to
deathe
)
to
condemne
the
whole
nation
in
the
person
of
Christ
:
so
that
he
set
no
inscription
of
any
falte
that
belonged
vnto
Christ
,
ouer
his
heade
.
But
the
prouidence
of
God
whiche
gouerned
Pilates
stile
,
had
respecte
to
a
farther
matter
.
It
was
not
the
meaning
and
pourpose
of
Pilate
to
celebrate
Christ
,
as
the
aucthour
of
saluation
,
the
Nazarite
of
God
,
and
the
king
of
the
chosen
people
:
yet
notwithstandinge
God
did
so
guide
his
minde
,
that
not
knowing
his
proclamation
of
the
gospell
,
he
sholde
set
it
forthe
.
By
the
same
secrete
impulsion
of
the
spirite
,
it
came
to
passe
that
he
should
publishe
the
titell
in
thre
seuerall
tongues
.
But
this
was
no
lawefull
or
ordinary
preachinge
of
the
Gospell
,
because
Pilate
was
vnworthy
to
beare
any
witnesse
to
the
sonne
of
God
:
but
that
whiche
shoulde
be
done
by
trewe
mynisters
,
was
shadowed
in
Pilate
.
To
be
shorte
,
he
maye
be
thought
suche
a
preacher
of
Christe
,
as
Caiphas
was
a
prophete
.
M.
But
because
this
tytell
dyd
set
forthe
the
mallice
of
the
people
of
the
Iewes
,
Ihon.
1●…
which
had
killed
the
heyre
of
the
vineyarde
,
their
lorde
and
king
,
the
hye
priestes
of
the
Iewes
,
after
a
sorte
smellinge
the
same
,
requested
of
Pilate
that
he
woulde
change
the
same
titell
that
he
had
set
ouer
the
heade
of
Christe
:
as
S.
Iohn
declareth
by
these
woordes
,
This
tytell
redde
many
of
the
Iewes
,
for
the
place
where
Iesus
was
crucifyed
,
was
nighe
to
the
cittie
.
And
it
was
wrytten
in
Hebrewe
,
Gréeke
,
and
Lattine
.
Then
saide
the
highe
priestes
of
the
Iewes
to
Pilate
:
wryte
not
Kinge
of
the
Iewes
,
but
that
he
said
I
am
king
of
the
Iewes
.
C.
They
féele
them selues
to
be
towched
(
as
it
was
saide
euen
now
)
and
therfore
they
desyred
to
haue
the
title
altered
,
and
suche
a
one
set
vp
whiche
might
burthen
Christe
without
infamy
of
the
nation
.
But
in
the
meane
time
they
declare
how
greately
they
were
infected
with
the
hatred
of
the
truethe
,
whiche
coulde
not
abyde
any
one
sparke
thereof
.
Euenso
alwaies
Sathan
stirreth
vp
his
mynisters
,
whiche
,
so
sone
as
any
lighte
of
Goddes
woorde
dothe
appere
,
go
about
by
and
by
to
extinguysshe
the
same
,
or
at
leaste
to
choke
it
.
Pilate
answereth
,
That
which
I
haue
written
,
I
haue
wrytten
.
The
cause
of
Pilatee
constancie
was
the
prouidence
of
God
.
for
there
is
no
doubte
,
but
that
they
wente
aboute
to
alter
his
minde
by
diuerse
meanes
.
Let
vs
know
therfore
that
his
minde
was
helde
inflexible
,
by
the
power
of
God
,
whiche
caused
him
to
saye
,
That
whiche
I
haue
wrytten
,
I
haue
written
.
M.
For
at
other
tymes
he
followed
the
will
of
the
Iewes
in
all
thinges
,
because
they
dydde
those
thinges
whiche
pertayned
to
the
executinge
of
the
pourpose
of
God
:
but
those
thinges
whiche
they
nowe
aske
,
they
desired
to
this
ende
,
that
they
mighte
remoue
the
ignomynie
of
the
crosse
from
theym selues
vnto
Christe
,
and
to
put
away
that
reproche
,
that
they
had
crucyfied
theyr
kynge
,
that
hee
mighte
not
be
counted
the
trewe
Messias
,
but
a
wicked
fellowe
,
whiche
boasted
hym selfe
to
bee
the
Messias
of
the
Iewes
.
But
as
this
was
false
and
full
of
reproche
to
the
heauenlye
kinge
,
so
it
pertayned
not
to
the
pourpose
of
God
.
Therfore
by
the
instinct
of
the
holy
ghost
Pilate
answereth
so
constantly
,
That
which
I
haue
wrytten
,
I
haue
written
.
As
if
he
shoulde
say
,
I
wil
not
change
the
tytell
.
You
wolde
nedes
haue
me
crucifie
your
kyng
:
I
haue
crucifyed
hym
,
It
shall
be
your
shame
hereafter
,
whiche
constrayned
me
to
do
this
thinge
.
B.
Furthermore
by
these
fewe
woordes
,
(
Iesus
kinge
of
the
Iewes
)
the
trewe
Gospel
of
Christe
was
conteyned
.
For
by
them
hee
was
preached
to
be
that
trewe
and
vndoubted
Messias
,
whiche
was
sente
a
kinge
vnto
the
Iewes
.
And
so
in
the
midest
of
the
death
of
the
crosse
Christe
began
to
triumphe
,
as
sayth
S.
Paule
in
the
seconde
Chapter
to
the
Colossians
.
Colloss.
2.
Now
the
Crosse
of
Christ
began
to
chaunge
his
condition
,
and
to
be
in
steede
of
reproche
a
kingely
tribunall
,
muche
more
excellent
than
all
other
thrones
or
chayres
of
estate
.
Furthermore
this
title
was
written
in
Hebrewe
,
Greeke
,
&
Lattine
,
to
declare
that
this
kinge
should
raigne
,
not
only
ouer
the
Iewes
,
but
also
ouer
the
Gentiles
.
As
concerninge
the
which
matter
reade
the
seconde
Psalme
,
Psalme
.
2.
Esay
.
49.
and
the
49.
of
Esay
.
The
Euangeliste
Luke
declareth
that
the
people
stoude
by
lokinge
on
him
.
And
S.
Iohn
writing
of
the
mother
of
Christe
which
stoode
by
also
,
sayth
,
Iohn
.
There
stoode
by
the
Crosse
of
Iesus
his
mother
,
&
his
mothers
sister
,
Mary
the
wyfe
of
Cleophas
,
and
Marye
Magdalene
.
C.
Christ
did
so
obey
God
the
father
,
that
hee
neglected
not
the
dutye
of
humaine
pietye
towardes
his
mother
.
Hée
forgate
himselfe
truly
,
Christe
was
carefull
for
hir
mother
.
and
all
thinges
els
,
in
respecte
of
his
obedience
that
hée
oughte
to
the
father
,
but
this
beinge
done
,
hee
would
not
omit
the
dutye
whiche
hee
did
owe
to
his
mother
.
And
here
wee
must
learne
so
to
do
our
dutye
vnto
men
,
that
we
may
neuerthelesse
be
obedient
vnto
God
.
It
commeth
oftentimes
to
passe
that
when
God
calleth
vs
to
any
thinge
,
oure
parentes
,
our
wyfe
,
and
our
children
do
call
vs
to
the
contrarye
,
insomuche
that
wee
cannot
satisfye
bothe
at
once
.
But
wee
muste
first
preferre
the
commaundementes
of
God
,
his
worship
,
and
honoure
:
and
afterwarde
so
farre
as
it
is
conuenient
we
must
do
our
dutye
vnto
men
.
Luke
.
14.
Accordinge
to
this
sayinge
,
Hée
that
hateth
not
father
and
mother
for
mee
,
is
not
worthye
of
mee
.
When
wée
haue
obeyed
God
,
then
shall
wée
rightlye
haue
a
consideration
of
oure
Parentes
,
of
our
wife
and
children
.
Now
on
the
other
parte
,
wee
haue
here
to
note
the
fayth
of
the
women
.
For
it
was
no
small
affection
of
loue
to
followe
Christe
euen
to
the
Crosse
,
and
excepte
they
had
beene
endued
wyth
a
constante
fayth
,
they
woulde
neuer
haue
bidden
suche
a
syghte
.
Nowe
let
vs
be
ashamed
if
the
horror
of
the
crosse
do
stay
vs
from
followinge
of
Christe
,
seinge
wee
also
haue
before
our
eyes
,
the
glory
of
the
resurrection
:
when
as
the
women
coulde
see
nothinge
but
ignomynie
and
shame
,
and
malediction
.
When
Iesus
therefore
sawe
his
mother
,
Iohn
19.
and
the
disciple
whom
he
loued
,
hee
sayde
vnto
his
mother
:
woman
behold
thy
sonne
.
After
that
he
said
vnto
the
disciple
,
Beholde
thy
mother
.
As
if
he
should
haue
saide
to
his
mother
,
After
this
I
wyll
be
no
more
conuersant
in
the
●…arthe
,
to
do
the
duetie
of
a
sonne
vnto
thee
.
I
do
appoynte
therefore
this
man
in
my
roome
,
to
take
vpon
hym
my
duetie
.
And
this
is
the
meanyng
when
he
saythe
vnto
Iohn
,
Beholde
thye
mother
.
For
by
these
wordes
,
he
commandeth
him
to
count
her
as
his
mother
,
and
to
care
no
lesse
for
her
,
than
if
shee
were
his
mother
.
In
that
hee
calleth
her
woman
,
and
not
Mother
,
some
thynck
that
he
did
it
,
because
he
woulde
not
thereby
moue
her
affecttion
to
gréefe
.
Othersom
thincke
that
he
dyd
it
to
declare
,
that
the
race
of
his
humaine
lyfe
beinge
ended
,
he
did
now
leaue
of
that
condition
,
vnder
the
whiche
he
had
lyued
,
and
entered
into
the
heauenly
kingedome
,
where
hee
shoulde
rule
bothe
men
and
Angelles
.
And
this
later
coniecture
is
no
lesse
probable
than
the
firste
.
For
wee
do
knowe
that
Christ
alwaies
went
about
to
bring
the
faythefull
from
the
consideration
of
the
flesh
,
to
the
spirite
,
The
which
thing
hee
ought
specially
to
do
at
his
deathe
.
And
from
that
howre
the
disciple
tooke
her
for
his
owne
.
Iohn
.
19.
R.
That
is
to
saye
,
hee
toke
her
as
his
mother
,
hee
reuerenced
her
as
his
mother
,
and
he
was
obediente
to
her
as
if
he
had
ben
her
sonne
,
so
long
as
shee
liued
.
C.
Iohn
in
obeyinge
the
commandement
of
Christ
,
sheweth
hym selfe
a
louinge
Disciple
to
his
maister
.
Hereby
also
it
dothe
appere
that
the
Apostelles
kept
theyr
famelies
,
for
how
could
Iohn
elles
kepe
the
mother
of
Chryste
?
contrary
to
the
opinion
of
those
,
whiche
thincke
that
the
Apostels
lefte
all
,
when
they
came
to
Christ
.
38
Then
were
there
two
theues
crucified
with
him
,
one
on
the
right
hand
,
and
an
other
on
the
lefte
.
Then
were
there
.
C.
This
was
done
to
put
Christe
to
extreme
shame
,
that
hee
should
be
hanged
in
the
middest
betwene
twoo
theues
,
murtherers
,
and
robbers
.
For
they
appoynted
vnto
hym
the
chiefest
place
,
euen
as
if
he
had
bene
the
captayne
of
theeues
.
A.
But
the
Greeke
woord
signifieth
not
theues
,
but
murtherers
,
and
whiche
lurke
in
dennes
by
the
hiewaies
side
,
to
sley
men
,
for
they
were
not
wonte
to
crucifie
theeues
.
Therfore
to
the
ende
Christe
mighte
susteyne
the
greatter
ignominie
,
hee
is
placed
in
the
middest
,
as
though
he
had
ben
the
chiefe
murtherer
.
If
he
had
bene
nayled
to
the
crosse
alone
,
his
cause
myght
haue
semed
the
better
,
and
to
be
seperated
from
other
malefactours
:
but
nowe
he
is
not
onely
placed
with
murtherers
,
but
also
set
in
the
chiefe
roome
,
as
thoughe
he
had
bene
the
moste
detestable
of
all
other
.
And
it
was
necessary
that
he
shoulde
be
thus
ordered
,
that
we
might
knowe
howe
great
punishemente
was
due
for
our
synnes
.
There
was
no
punishement
cruel
inough
for
oure
wyckednesse
,
whiche
coulde
be
founde
out
,
if
Christ
had
not
dyed
for
vs
.
Therfore
that
he
might
delyuer
vs
from
the
payne
due
for
synne
,
this
kinde
of
satisfaction
was
necessary
,
that
he
myghte
set
him selfe
in
our
roome
.
And
here
we
maye
perceiue
howe
horrible
the
wrathe
of
God
is
againste
synnes
,
to
pacifie
the
whiche
,
it
was
necessarye
that
Christe
,
whiche
is
the
Eternall
righteousenes
,
shoulde
be
counted
as
a
moste
vnrighteouse
,
and
placed
in
the
order
of
murtherers
.
For
,
because
Christ
was
reckened
among
malefactours
,
Esay
.
53
we
are
counted
innocent
of
the
father
,
as
witnesseth
the
prophete
,
saying
,
By
the
knowledge
of
him
which
is
my
righteouse
seruant
:
he
shall
iustefy
the
multitude
,
for
he
shal
beare
away
their
sinnes
.
The
Euangelist
Ma●…ke
addeth
,
And
the
scripture
is
fulfilled
,
whiche
saith
,
He
was
counted
among
the
wicked
.
That
place
is
red
in
the
prophsie
of
Esay
,
thus
:
Therfore
wil
I
geue
him
the
multitude
for
his
part
:
&
he
shal
deuide
the
spoile
with
the
strongest
,
Esay
:
53.
because
he
geueth
ouer
his
soule
to
death
,
and
is
reckened
amonge
the
transgressours
,
whiche
neuertheles
hath
taken
away
the
sinnes
of
the
multitude
,
and
made
intercession
for
the
misdoers
.
The
Prophete
therfore
playnely
speakethe
this
as
concernynge
Christe
,
that
he
shall
delyuer
his
people
from
deathe
,
not
by
any
greate
pompe
,
but
by
sufferyng
the
punishement
whiche
was
dewe
for
theyr
wickednesse
.
The
Euangeliste
saythe
(
as
it
was
also
foreshewed
in
the
place
of
the
Prophete
,
before
mentioned
)
that
Chryste
prayed
for
his
enemyes
,
sayinge
:
Forgeue
them
,
for
they
wotte
not
what
they
doe
.
The
Lorde
had
taughte
before
sayinge
.
Doe
good
vnto
those
that
hate
you
,
and
praye
for
theim
whiche
hurte
you
.
This
his
doctryne
hee
approueth
in
deede
,
and
by
this
his
prayer
,
hee
prouyd
hym selfe
to
be
the
lambe
moste
meeke
and
gentell
,
●●ay
:
53.
whiche
shoulde
be
s●…ayne
in
sacrifyce
,
for
the
synnes
of
the
worlde
.
And
after
this
manner
the
faythfull
oughte
to
temper
theyr
affections
,
in
sufferynge
euylles
,
namely
,
to
wyshe
well
vnto
their
persecuters
,
and
yet
for
all
that
,
not
to
doubte
but
that
God
wyll
defend
and
saue
their
lyfe
.
But
it
is
lykely
that
Chryst
did
not
praye
for
all
in
generall
without
exception
,
but
onely
for
the
myserable
people
,
whiche
were
caryed
by
a
rashe
zeale
,
not
by
obstinate
impietie
.
For
there
was
no
hope
lefte
of
the
chiefe
priestes
and
Scribes
,
so
that
hee
shoulde
haue
prayed
for
them
in
vayne
.
For
they
sinned
against
the
holy
Ghoste
,
because
theyr
own
conscience
did
heare
them
wytnesse
,
that
Iesus
was
Chryste
,
promised
in
the
lawe
and
prophetes
,
whom
neuerthelesse
they
persecuted
.
Whereby
wee
learne
that
wee
oughte
not
to
praye
for
those
with
whom
wylfull
mallice
preuaylethe
,
and
are
caried
with
obstinate
blindnes
,
sinnynge
againste
the
holy
Ghoste
,
if
so
be
they
maye
be
discerned
to
be
suche
.
And
there
is
no
doubt
,
but
that
this
praier
of
Chryste
was
hearde
of
the
Heauenlye
Father
:
and
that
hereuppon
it
came
to
passe
,
that
manye
of
the
people
which
had
shedde
the
bloudde
of
Christe
,
afterwarde
drancke
the
same
by
faythe
.
39
They
that
passed
by
,
reuyled
hym
,
wagging
theyr
heades
.
They
that
passed
by
.
Bu.
Nowe
commeth
the
fulnesse
of
all
iniurye
doone
vnto
Christe
crucyfyed
.
They
had
fyrst
mocked
hym
pryuatelye
in
the
Courte
of
the
hyghe
Pryestes
,
the
heathen
people
also
had
mocked
hym
pryuately
in
the
iudgemente
house
of
the
deputie
:
but
nowe
on
euery
syde
;
all
degrees
tryumphe
ouer
hym
,
without
mercy
and
compassyon
,
hee
beinge
readye
to
dye
,
and
sufferynge
moste
cruell
tormentes
,
as
the
hyghe
Pryestes
,
the
Scrybes
,
the
people
,
the
soldioures
,
the
highest
,
the
lowest
:
yea
,
the
theefe
on
the
crosse
deryded
hym
:
and
(
whiche
was
most
sorrowfull
)
no
man
dyd
bewayle
hym
:
euen
as
Dauid
hadde
foreshewed
,
sayinge
,
I
loked
for
somme
to
haue
pittie
on
me
,
Psalm
.
69.
but
there
was
no
manne
:
neyther
founde
I
any
to
comforte
mee
.
B.
C.
All
men
knowe
by
experyence
,
howe
greate
griefe
it
is
vnto
man
,
if
in
his
greate
trouble
,
not
onely
no
manne
bewayleth
hym
,
but
also
all
men
rather
reioyce
.
Chryste
suffereth
most
bitter
tormentes
in
the
bodye
,
his
mynde
also
is
trowbled
,
and
hee
is
afflycted
wyth
moste
sharpe
and
slaunderouse
reproches
:
by
the
whiche
Sathan
wente
aboute
to
geeue
hym
a
deadelye
wounde
,
that
hee
myghte
putte
his
Fayth
in
danger
.
In
this
syghte
,
as
in
a
glasse
,
God
hathe
sette
forthe
howe
myserable
oure
condition
is
,
if
wee
shoulde
wante
a
redeamer
:
For
what
so
euer
Chryst
suffered
,
it
was
for
oure
ease
and
saluatyon
:
whereby
wee
oughte
dayely
to
be
moued
to
repentaunce
.
This
temptation
truly
was
more
sharpe
than
all
other
tormentes
,
that
all
men
shoulde
vexe
hym
with
contumelies
and
sclaunders
,
as
thoughe
hee
hadde
beene
reiected
and
forsaken
of
God
.
B.
And
therefore
Dauid
bearynge
the
personne
of
Chryste
,
●…othe
specially
bewayle
this
amonge
the
reste
of
his
euylles
,
saying
,
All
they
that
see
me
,
laugh
me
to
scorne
:
Psalme
.
22.
they
shote
out
their
lyppes
,
and
shake
the
head
.
C.
And
trewly
there
is
nothinge
that
doth
more
wound
&
pearce
the
mindes
of
the
godly
,
than
when
them
wicked
to
destroye
their
faithe
,
do
cast
them
in
the
féethe
,
that
they
are
destitute
of
the
helpe
and
grace
of
God
.
This
is
that
sharpe
persecution
with
the
whiche
Paule
saith
that
Isaac
was
vexed
of
Ismaell
.
Gala.
4.
Not
because
he
persecuted
him
wyth
the
sword
and
force
of
armes
:
but
because
he
mockinge
the
grace
of
God
,
went
about
to
ouerthrowe
his
faythe
.
And
firste
of
all
Dauid
felte
these
temptations
▪
after
that
,
Christ
him selfe
,
leaste
they
should
tempte
vs
to
muche
at
this
daye
,
by
the
newenes
thereof
.
For
the
wycked
shall
neuer
be
wantinge
to
reioyce
at
our
miseries
.
40
And
sayinge
,
thou
that
destroyedste
the
temple
of
God
,
and
diddest
build
it
in
three
daies
,
saue
thy selfe
.
If
thou
be
the
sonne
of
God
come
downe
from
the
crosse
.
Thou
that
destroyedst
.
C.
Here
they
do
reproue
the
doctrine
of
Christe
in
vayne
,
because
hee
dothe
not
nowe
declare
the
power
in
time
of
neede
,
whiche
hee
saide
before
hee
had
:
But
trewelye
excepte
a
desyre
to
speake
euill
had
depriued
them
of
their
minde
and
iudgement
,
the
truth
of
his
sayinge
,
a
lyttell
after
,
was
euydente
inoughe
vnto
theim
.
Christe
had
saide
,
Iohn
.
2.
Destroye
this
temple
;
and
I
will
rayse
it
vp
the
thyrde
daye
.
Nowe
they
tryumphinge
before
the
time
in
the
begynnynge
of
the
ruine
and
fall
,
doe
not
tary
vntyll
the
third
day
.
Suche
is
the
insolencye
&
presumption
of
the
wicked
agaynst
all
the
chyldren
of
god
,
when
as
vnder
the
pretence
of
the
crosse
they
goe
aboute
to
take
from
them
the
hope
of
the
life
to
come
.
Where
,
(
say
they
)
is
that
immortall
glory
which
foolish
beleuinge
men
do
dost
of
,
seinge
they
now
lye
thus
contemned
and
in
misery
?
Are
not
some
of
them
in
extreme
pouerty
,
othersome
in
banishment
,
others
in
prison
,
&
some
allso
burnte
to
ashes
?
Thus
dothe
the
corruption
of
the
presente
externall
man
blynde
them
,
that
they
thinke
the
hope
of
restoringe
to
come
to
be
vayne
and
rydiculouse
.
But
we
must
loke
for
the
dewe
time
when
the
promised
building
shall
be
finished
:
neyther
must
we
take
it
greueously
yf
we
be
now
crucified
with
Christ
,
because
hereafter
we
shal
be
pertakers
of
his
resurrection
.
Saue
thy selfe
.
Bu.
As
if
they
had
sayd
:
At
the
length
it
apeareth
how
notablelye
thou
hast
lyed
:
for
nowe
thou
canst
not
saue
thy selfe
.
Thy
afflicted
body
cut
and
torne
with
strypes
,
thou
canst
not
restore
:
so
farre
vnable
art
thou
to
build
againe
the
Temple
if
it
were
destroyed
.
If
thou
be
the
son
of
God
C.
For
this
cause
the
hye
Prieste
with
the
rest
of
the
Priestes
,
Scribes
,
and
Elders
of
the
people
condemned
Christ
of
blasphemye
,
in
the
Counsaile
.
Now
here
they
triumphe
ouer
him
beinge
crucifyed
,
as
though
he
were
conuicted
of
blasphemye
.
This
voice
,
If
thou
be
the
sonne
of
God
,
is
a
great
temptacion
,
and
procedinge
from
the
deuill
,
speciallye
,
if
thou
weye
&
consider
how
and
when
it
was
obiected
vnto
him
beinge
afflicted
,
and
complayninge
that
hée
was
forsaken
of
God.
Sathan
se●…keth
to
take
from
vs
go●…
promises
.
Euenso
Sathan
séeketh
to
take
from
vs
the
promises
of
God
.
In
like
maner
,
Christ
beinge
amonge
beastes
in
the
wildernesse
,
and
féelings
the
paine
of
hunger
,
Sathan
saide
,
Math.
4.
If
thou
be
the
sonne
of
God
commaunde
that
these
stones
be
made
bread
.
Come
downe
from
the
Crosse
,
The
wicked
do
requyre
of
Christ
such
a
document
of
his
power
,
that
by
prouinge
himselfe
to
be
the
sonne
of
God
,
he
may
cease
to
be
the
sonne
of
God
.
For
this
cause
hee
toke
vppon
him
our
humaine
nature
and
came
into
the
worlde
,
that
by
the
sacrifyce
of
hys
death
he
might
reconcile
men
to
God
the
father
.
Therefore
it
was
necessarye
that
hee
shoulde
hange
vppon
the
Crosse
,
to
shewe
himselfe
to
be
the
sonne
of
God
.
And
let
vs
hereby
learne
to
confirme
our
faythe
,
because
the
sonne
of
God
to
finishe
the
woorke
of
our
saluation
▪
would
abyde
till
hee
had
suffered
,
both
the
cruell
tormentes
of
the
fleshe
,
and
also
the
horrible
extremities
of
the
spirite
,
yea
,
and
death
it selfe
.
And
leaste
it
happen
vnto
vs
to
tempte
God
,
as
these
wicked
ones
did
in
the
same
maner
,
let
vs
suffer
God
to
byde
his
power
so
often
as
it
séemeth
good
vnto
him
so
to
do
,
that
at
his
pleasure
he
may
declare
the
same
againe
in
due
time
.
M.
It
was
not
needeful
that
Christe
shoulde
declare
hymselfe
to
be
the
sonne
of
God
by
desce●●ynge
from
the
Crosse
,
but
it
was
needefull
that
hee
beinge
deadde
and
buryed
,
shoulde
ryse
agayne
the
thyrde
daye
,
and
therby
to
declare
hym selfe
to
be
the
sonne
of
God
.
Whereupon
the
Apostell
Paule
also
saythe
,
whiche
is
declared
to
be
the
sonne
of
God
with
power
,
●…om
.
1.
and
by
the
resurrection
from
the
deade
.
41
Likewise
also
the
hie
pristes
mocking
him
with
the
Scribes
and
elders
,
saide
.
M.
These
wicked
Hypocrites
begyn
to
tryumphe
so
sone
as
the
trueth
semed
to
be
in
daunger
:
in
the
meane
tyme
notwithstandinge
euerlasting
glory
is
prepared
by
the
crose
for
Christ
,
but
to
them
perpetual
confusion
.
They
thought
that
the
truethe
of
Christe
was
fastened
with
nailes
to
the
crosse
with
the
body
of
Christ
:
when
as
it
is
one
thing
for
the
preacher
of
the
worde
to
be
fastened
in
body
to
the
crosse
,
and
an
other
thing
for
the
truethe
of
Goddes
worde
to
be
nayled
thereunto
.
So
Paule
said
:
but
the
worde
of
God
is
not
bounde
.
●…
Timo.
2.
This
he
spake
,
he
beinge
in
bondes
.
Furthermore
,
althoughe
the
brightnes
of
the
trueth
do
seme
for
a
time
to
be
obscured
,
yet
notwithstandyng
the
cloude
being
taken
away
,
it
is
much
more
clere
and
bright
than
it
was
before
:
euen
as
after
the
resurrection
of
Christ
his
glory
did
shine
brighter
a
greate
deale
,
than
it
did
at
any
other
tyme
before
.
42
He
sauid
other
,
him selfe
can
hee
not
saue
.
If
he
be
the
kyng
of
Israell
:
le●…t
him
nowe
come
downe
from
the
crosse
and
we
wyll
beleue
hym
,
He
sauid
other
,
him selfe
can
.
C.
This
ingratitude
was
not
to
be
excused
,
that
theye
being
offended
at
the
present
abasyng
of
Christ
,
regarded
nothing
at
all
those
miracles
,
which
before
time
he
had
shewed
in
their
sighte
.
For
they
confesse
here
that
he
saued
others
.
By
what
power
,
or
by
what
meanes
?
Whye
doe
they
not
at
the
least
in
this
part
reuerence
the
manifest
worke
of
god
?
Surely
the
reason
is
this
:
because
they
wickedlye
obscured
&
wente
about
so
muche
as
in
them
laye
to
extynguishe
the
lyghte
of
God
whiche
shyned
in
miracles
,
they
are
vnworthy
to
haue
a
right
iudgement
of
the
infirmitie
of
the
crosse
.
Because
Christ
doth
not
presently
delyuer
hym selfe
from
deathe
,
they
reproche
him
with
impotencye
▪
A
,
as
if
they
shoulde
say
,
At
the
length
it
appereth
what
those
great
benefites
bestowed
vpon
the
blynde
do
profyte
thee
:
thou
whiche
healest
the
lame
,
and
all
others
that
were
troubled
with
disseases
,
arte
not
nowe
able
to
helpe
thy selfe
.
Where
is
nowe
thy
power
?
This
is
alwaies
the
manner
of
the
wicked
▪
to
measure
the
power
of
God
by
the
presente
aspecte
,
that
whatsoeuer
he
doth
not
,
they
thinck
that
he
can
not
do
:
and
therfore
they
condemne
him
of
debillitie
,
so
often
as
he
doth
not
satisfie
their
wicked
desire
.
But
we
must
note
this
that
Christe
beynge
able
to
delyuer
him selfe
easelye
from
deathe
,
dyd
it
not
,
because
he
woulde
not
.
And
why
had
he
no
care
of
his
owne
saluation
for
a
time
,
but
onely
because
oure
saluation
was
more
dere
vnto
hym
?
Why
wolde
he
not
delyuer
him selfe
,
but
onelye
because
he
wolde
saue
vs
al
?
This
temptation
is
like
vnto
that
which
went
before
.
43
He
trusted
in
God
,
let
hym
delyuer
him
nowe
if
he
wyll
haue
him
:
for
he
saide
,
I
am
the
sonne
of
God.
He
trusted
in
God.
M.
The
prophete
Dauyd
foreshewed
that
these
thinges
sholde
be
cast
in
his
téethe
,
sayinge
,
He
trusted
in
God
,
that
he
woulde
delyuer
him
:
Psalme
.
22.
let
him
delyuer
hym
,
if
he
wyll
haue
him
.
These
thinges
are
very
greuouse
&
hurtfull
if
they
be
put
into
the
eares
&
minde
of
hym
that
is
tempted
and
forsaken
,
and
feelynge
nothinge
but
the
wrath
of
God
against
him
.
C.
This
is
a
greuous
temptation
of
sathan
,
when
hee
perswadeth
that
God
hathe
forgotten
vs
:
because
hee
dothe
not
helpe
vs
at
the
verye
instante
,
and
in
due
tyme
.
For
(
saythe
hee
)
seinge
God
hath
alwayes
a
care
to
saue
and
defende
those
that
are
his
,
and
dothe
not
onely
helpe
them
in
dewe
tyme
,
but
also
preuente
their
necessittie
(
as
the
Scrypture
oftentimes
teacheth
)
hee
seemethe
not
to
loue
those
,
whom
he
helpeth
not
.
By
this
subtyll
perswasion
,
he
seketh
to
make
vs
dispayre
,
and
to
thyncke
that
wee
trust
to
the
loue
of
GOD
in
vaine
,
when
as
his
helpe
dothe
not
manyfestlye
appere
vnto
vs
.
And
as
he
putteth
this
kynde
of
subtyltie
and
deceypte
into
our
myndes
,
so
he
doth
craftely
suborne
his
mynisters
,
whiche
may
perswade
vs
that
oure
saluation
is
not
regarded
of
God
,
because
hee
differreth
helpe
.
Therefore
we
maye
reiecte
this
as
an
euyll
argumente
,
that
they
are
not
loued
of
God
,
whom
hee
seemeth
to
hate
for
a
time
:
yea
,
there
is
nothing
more
absurd
,
than
to
restrayne
and
tye
his
loue
to
euery
particular
time
.
God
trewely
,
hathe
promised
that
he
wyll
be
our
delyuerer
:
but
if
at
any
time
he
wincke
at
our
trouble
,
we
must
paciently
abide
his
leisure
.
Wherefore
the
chiefe
priestes
do
gather
amisse
,
that
Chryste
is
not
the
sonne
of
God
,
because
hee
is
not
delyuered
from
the
crosse
:
for
hereby
,
he
fulfilled
the
wil
of
his
father
:
and
herby
he
redemed
mankinde
from
deathe
and
hell
.
But
Chryst
against
these
temptations
of
the
wicked
,
comforted
him selfe
thus
:
Thou
arte
hee
that
toke
me
out
of
my
mothers
wombe
,
thou
waste
my
hope
when
I
hanged
yet
on
my
mothers
brestes
.
I
haue
ben
lefte
vnto
thee
euer
sence
I
was
borne
:
Psalme
.
22.
thou
arte
mye
God
,
euen
from
my
mothers
wombe
.
O
go
not
from
mee
.
&c.
44
The
theues
also
which
were
crucified
with
him
,
cast
the
same
in
his
teethe
.
The
theeues
also
whiche
were
M.
S.
Austine
thinketh
;
as
concernyng
this
place
,
that
the
plural
nomber
is
here
put
for
the
singuler
.
S.
Hierome
saith
that
it
is
a
fygure
called
Silepsis
,
because
for
one
these
two
are
said
to
blaspheme
.
But
it
is
manifest
that
it
is
a
figure
called
Synecdoche
,
Luke
.
23.
because
Matthewe
and
Marke
do
attribute
that
vnto
théeues
which
Luke
saith
was
proper
to
one
:
for
hée
writeth
thus
,
And
one
of
the
euill
doers
whiche
were
hanged
,
rayled
on
him
sayinge
.
If
thou
be
Christ
saue
thy selfe
and
vs
.
Neyther
ought
this
sayng
to
offende
any
man
,
because
the
purpose
of
the
other
two
Euangelistes
was
nothing
els
,
than
to
teache
that
Christ
was
rayled
vppon
on
euerye
syde
,
insomuche
that
the
theeues
which
were
halfe
deade
did
not
spare
him
.
And
althoughe
they
do
omit
that
notable
storye
of
the
other
théefe
whereof
Luke
maketh
mencion
,
yet
notwithstanding
there
is
no
absurditye
at
all
in
this
that
they
shew
that
Christe
was
derided
of
all
estates
,
yea
&
of
the
théeues
:
because
they
speake
not
particulerly
of
euery
person
,
but
generallye
.
Luke
sayth
that
they
sayde
,
If
thou
be
Christe
saue
thy selfe
and
vs
.
Bu.
This
was
not
the
least
reproche
.
For
what
innocent
can
beare
and
suffer
,
to
be
contemned
and
rayled
on
of
a
wicked
person
,
of
a
théefe
,
and
reprobate
?
But
yet
the
Lorde
did
suffer
it
,
and
that
with
great
pacience
.
By
suffering
wherof
he
hath
gotten
honor
vnto
vs
amonge
the
Angels
,
that
they
may
acknowledge
vs
to
be
their
brethren
.
But
by
the
way
,
here
is
described
vnto
vs
a
notable
example
of
obstinacye
in
this
reprobate
man
,
not
ceassinge
with
great
rage
in
the
middest
of
his
torment
to
spewe
oute
horrible
blasphemye
.
And
thus
are
desperate
men
wonte
to
do
,
who
when
they
cannot
escape
tormente
(
in
the
whiche
they
are
)
they
seeke
to
be
reuenged
by
contumacy
.
But
the
other
aunswered
,
and
rebuked
him
.
Luke
.
23.
In
this
myserable
man
is
set
before
vs
a
singuler
spectacle
of
the
wonderfull
and
inspeakeable
grace
of
God
,
both
for
that
hee
is
sodenlye
chaunged
a
little
before
death
into
a
new
man
,
&
broughte
from
hell
to
heauen
:
and
also
because
hee
obtayned
remission
of
all
the
sinnes
and
wickednes
with
the
which
his
whole
life
was
ouerwhelmed
,
insomuche
that
hee
was
receyued
vp
into
Heauen
;
before
the
Apostles
,
and
firste
fruites
of
the
newe
Church
.
First
of
all
therefore
in
the
conuersion
of
this
man
,
wée
haue
a
singuler
example
and
profe
of
Gods
grace
:
for
hee
did
not
put
of
the
beastlye
crueltye
,
and
proude
contempte
of
God
by
the
proper
instincte
and
motion
of
the
fleshe
,
Repentaunce
commeth
no●…
by
the
motio●…
of
the
fleshe
.
and
so
came
to
his
repentaunce
:
but
hee
was
brought
thereunto
by
the
hande
of
God
,
euen
as
also
the
whole
Scripture
teacheth
that
repentaunce
is
his
worke
.
And
this
grace
excelled
so
muche
the
more
because
it
happened
contracye
to
the
expectacion
of
all
menne
.
For
who
would
euer
haue
thoughte
,
that
a
theefe
,
beinge
nowe
at
the
laste
caste
,
shoulde
bee
,
not
onelye
a
true
worshipper
of
God
,
but
also
an
excellent
mayster
of
fayth
and
godlynes
to
the
whole
worlde
,
insomuche
that
wee
also
may
be
glad
to
fetche
the
rule
of
true
and
lawfull
confession
from
his
mouthe
?
And
firste
of
all
truely
he
brought
forth
this
fruite
of
repentaunce
,
because
with
seuere
correction
,
he
stayed
the
wicked
rage
of
his
fellowe
.
Secondely
,
he
humbled
hym selfe
by
a
trewe
confession
of
his
wickednesse
,
and
attributed
vnto
Christ
the
due
praise
of
righteousenes
.
After
that
he
declared
a
wonderfull
faith
,
committynge
himselfe
and
his
saluation
wholly
vnto
the
defence
of
Christe
,
whom
notwithstandinge
he
sawe
hangyng
on
the
crosse
and
nere
vnto
deathe
.
Luk.
23.
Fearest
thou
not
God
,
seinge
thou
ar●…e
in
the
same
dampnation
?
C.
As
if
he
shoulde
haue
sayde
,
What
a
thinge
is
this
,
that
this
damnation
constrayneth
thee
not
to
feare
God
?
For
hereupon
the
these
doth
exaggerate
and
make
the
obstinacie
of
his
fellowe
more
haynouse
,
that
beinge
broughte
to
extremitie
,
and
the
last
pange
,
beginneth
not
for
all
that
to
feare
God.
Desperate
men
〈◊〉
neuer
the
●…etter
for
punishement
.
Hereby
let
vs
gather
that
theye
are
desperate
,
and
altogether
voyde
of
the
feare
of
GOD
,
which
are
amended
nothing
at
all
by
punishementes
,
Wee
are
righteously
punished
,
Luk.
23.
for
we
receyue
accordinge
to
our
deedes
,
but
this
man
hath
done
no
euyll
.
As
if
he
had
sayde
.
There
is
greate
difference
betwene
this
mannes
punishment
and
oures
:
for
the
punishemente
whiche
thou
and
I
suffer
,
is
due
vnto
vs
for
our
euyll
dedes
,
but
as
for
Christe
,
he
hathe
done
no
euyll
,
whereby
he
should
be
punished
,
nay
rather
hee
is
put
to
death
by
the
mallice
and
crueltie
of
his
enemies
.
Here
let
vs
note
that
the
theefe
hath
geuen
vs
the
same
lesson
of
repentaunce
,
whiche
God
requireth
of
vs
all
,
when
he
confessed
that
hee
receyued
a
iuste
rewarde
for
his
deedes
.
But
this
is
specially
to
be
noted
,
that
the
crueltie
of
the
punishement
did
staye
hym
nothinge
at
all
,
from
the
pacient
suffering
of
the
bitter
tormentes
.
Repentaunce
●●nfesseth
synnes
.
Wherfore
if
we
be
truely
sory
for
our
synnes
,
let
vs
learne
willyngely
to
vncouer
them
without
dissymulation
,
when
neede
requirethe
,
and
not
to
flee
from
the
ignominye
whiche
we
haue
deserued
.
For
this
is
the
onely
meane
,
by
the
which
we
bury
our
sinnes
before
God
and
his
Angelles
,
if
wee
go
not
about
to
colloure
them
before
men
.
And
he
sayde
vnto
Iesus
:
●…uk
.
23.
Lord
remember
mee
when
thou
commeste
into
thye
kyngedome
.
This
prayer
contayneth
a
testimony
of
faythe
and
repentaunce
.
The
Euangeliste
Luke
briefelye
declareth
this
matter
,
whiche
is
so
excellente
,
that
it
cannot
sufficientely
be
set
forthe
,
accordynge
to
the
worthynesse
thereof
.
For
trewely
this
example
of
faythe
is
so
notable
,
that
the
like
hath
beene
sildome
seene
sence
the
beginning
of
the
worlde
.
The
theefe
whiche
was
not
onely
vnlerned
in
the
schole
of
Christe
,
but
also
geuinge
him selfe
to
murther
,
had
gone
about
to
extinguishe
all
feling
and
vnderstandinge
of
that
whiche
was
right
,
doth
now
at
a
sodayne
assende
hyer
than
al
the
Apostels
and
rest
of
the
disciples
,
in
teaching
and
instructing
of
whom
,
the
lorde
him selfe
had
spente
so
muche
tyme
,
and
bestowed
so
greate
laboure
:
and
not
only
this
,
but
also
he
worshipeth
Christe
as
a
kinge
,
hanginge
on
the
crosse
,
he
celebrateth
his
kingedome
,
whiche
semed
altogether
miserable
and
deformed
,
and
he
pronounceth
him
to
be
the
auctour
of
life
whiche
laye
then
a
dyinge
.
What
excellencie
,
what
dignitie
,
or
what
life
did
hée
perceiue
to
be
in
Christe
,
that
he
should
thus
thinke
of
his
kingdome
.
This
truely
was
euen
as
if
one
should
assend
from
the
deepe
goulfe
of
hell
,
to
the
toppe
of
heauen
.
He
calleth
Christ
lorde
,
and
maketh
mention
of
his
kingdome
,
whom
he
seeth
to
be
condempned
,
despised
,
and
reiected
of
all
men
.
Who
woulde
not
ha●…e
sayde
that
he
had
bene
out
of
his
wyttes
?
C.
This
certaynelye
was
rydiculouse
and
a
fable
to
fleshe
and
bloude
,
to
attrybute
a
kyngedome
,
more
noble
than
all
earthely
empires
,
to
a
condempned
and
abiecte
persone
.
Hereby
wee
maye
gather
,
what
parfecte
and
quicke
sight
the
eyes
of
theyr
myndes
haue
,
who
can
beholde
lyfe
in
deathe
,
strengthe
in
weakenesse
,
glorye
in
reproche
,
victorye
in
destruction
,
and
a
kyngedome
in
bondage
.
Faythe
was
almoste
decayed
in
all
men
,
there
was
no
man
but
hee
was
discouraged
,
onely
the
theefe
,
standeth
to
the
battayle
openlye
.
The
Apostelles
were
dombe
,
theyr
faythe
saye
hydde
,
but
the
faythe
of
the
theefe
declareth
it selfe
agaynste
all
impedymentes
.
Wherfore
let
vs
not
be
ashamed
to
learn
of
this
scholemaster
mortification
of
the
fleshe
,
pacience
,
the
depenesse
of
faythe
,
the
constancie
of
hope
,
&
the
desire
of
godlines
:
whom
the
lord
hath
made
our
teacher
,
to
beate
downe
the
pride
of
fleshe
.
For
the
more
diligently
we
follow
hym
,
the
nerer
wee
approche
vnto
Christe
.
A.
This
also
is
to
be
noted
,
that
hee
dyd
not
onely
beleeue
in
Christe
,
but
did
also
call
vpon
him
,
whersoeuer
therfore
faith
is
,
there
is
commonly
inuocation
also
.
And
Iesus
said
vnto
him
,
Verely
I
say
vnto
thée
,
Luke
23.
to
day
shalt
thou
be
with
me
in
Paradice
.
We
do
se
here
that
the
thefe
praied
not
in
vaine
for
he
was
hearde
:
neyther
was
Christ
onely
mindefull
of
him
,
but
also
perfourmed
his
promise
.
Wherfore
if
Christe
dyd
drawe
the
theefe
vnto
him
when
hee
was
vpon
the
crosse
,
howe
muche
more
now
shall
he
heare
vs
from
his
heauenly
throne
,
vpon
the
which
hée
sitteth
,
his
ennemies
beinge
ouercome
?
Whosoeuer
therfore
when
he
is
a
dying
committeth
the
custody
of
his
soule
with
a
trew
faith
vnto
Christ
,
hee
shall
not
be
long
differred
to
languishe
in
extremitie
,
but
shal
haue
his
desire
,
&
the
same
mercy
granted
vnto
him
,
which
Christ
granted
to
the
théefe
vpon
the
crosse
.
Away
therfore
with
that
fonde
and
folishe
immagination
of
Sophisters
&
Papistes
,
Remission
taketh
away
the
punishmente
of
the
falte
.
as
concernyng
the
reteyning
of
punishement
,
when
the
fa●…te
is
remitted
:
because
wee
do
see
that
Christe
doth
also
deliuer
hym
from
punishement
,
whom
hee
absolueth
from
sinne
.
Let
vs
also
note
,
with
what
keyes
the
gates
of
the
kingdome
of
heauen
were
opened
vnto
the
théefe
.
For
there
is
no
mention
made
here
of
popishe
confession
,
nor
of
satisfactions
:
but
Christ
is
contente
to
receyue
those
,
that
come
willingly
vnto
him
with
fayth
and
repentaunce
:
Furthermore
we
do
hereby
gather
,
that
as
the
deathe
of
Christe
dyd
by
and
by
bring
forth
his
fruite
,
euen
so
our
soules
,
so
sone
as
they
parte
from
the
body
do
liue
:
otherwise
the
promise
whiche
our
sauioure
Christe
made
here
vnto
the
théefe
with
an
othe
,
were
but
vayne
.
In
Paradice
:
C.
As
touching
the
name
of
Paradice
,
we
do
knowe
that
the
glory
of
God
is
described
vnto
vs
,
vnder
the
figures
of
blessed
and
happy
thinges
,
that
we
may
the
better
conceyue
of
the
same
:
euen
as
also
the
punishements
of
the
wicked
are
described
vnto
vs
by
fier
.
Therefore
Christ
in
this
place
,
calleth
the
state
and
condition
of
eternall
life
Paradice
.
So
that
we
ought
to
contente
our selues
with
this
,
that
whosoeuer
by
faythe
are
ingrafted
into
the
bodye
of
Christe
,
are
partakers
of
his
life
,
and
so
after
deathe
do
inioye
a
blessed
and
quiete
life
,
vntyll
the
parfecte
glory
of
the
heauenly
lyfe
be
fully
reuealed
at
the
comming
of
Christ
.
One
thing
yet
is
to
be
noted
,
that
Christ
promisethe
not
to
the
théefe
,
to
ease
his
presente
miseries
,
or
to
take
awaye
any
parte
thereof
,
he
beinge
in
bodely
payne
.
By
the
whiche
we
are
admonished
,
that
wee
must
not
iudge
of
the
grace
of
God
,
according
to
the
sence
and
reason
of
flesh
,
and
bloude
for
it
commeth
oftentimes
to
passe
that
God
doth
suffer
those
to
be
myserably
aflicted
,
to
whome
notwithstanding
he
is
mercifull
.
Therefore
if
wee
be
miserably
disquieted
in
body
,
we
muste
take
hede
,
least
the
sharpnes
of
the
grefe
do
take
away
the
tast
and
feelinge
of
the
goodnes
of
God
:
but
rather
that
we
le●…t
this
only
consolation
,
to
temper
and
moderate
our
trouble
,
namely
that
so
soone
as
God
hathe
taken
vs
into
his
fauoure
,
what
trouble
so
euer
wee
suffer
,
it
is
for
the
furtherance
of
our
saluation
.
And
so
it
shall
come
to
passe
,
that
our
faith
shall
not
onely
haue
the
victory
ouer
all
troubles
and
myseries
,
but
shal
also
haue
rest
with
pacience
,
in
the
middest
of
punishmentes
.
45
From
the
sixt
houre
was
there
darknesse
ouer
the
lande
vnto
the
nynthe
houre
.
From
the
syxt
houre
there
was
darcknes
.
B.
Mark
hath
.
And
when
the
sixt
houre
was
come
.
That
sixte
houre
was
the
thirde
parte
of
the
daye
,
(
which
began
at
one
of
the
clock
after
none
,
accordinge
to
our
daye
)
and
al
the
same
vntyll
nine
of
the
clocke
was
wonte
to
be
called
the
syxte
houre
.
Reade
the
twenty
Chapter
goinge
before
.
E.
Hereby
we
see
that
Christ
honge
vppon
the
crosse
almoste
three
houres
:
for
Mark
declareth
that
he
was
crucified
the
third
houre
.
There
was
darkenes
ouer
the
lande
.
Althoughe
in
the
death
of
Christe
the
infirmity
of
the
fleshe
,
did
hyde
the
glory
of
the
deitye
for
a
tyme
,
and
althoughe
the
Sonne
of
God
,
laye
deformed
vnder
reproche
and
contempte
,
yet
notwithstandyng
the
father
of
heauen
,
ceassed
not
to
adorne
hym
with
heauenly
tokens
and
signes
.
And
also
in
the
last
deiection
and
extremity
,
he
erected
and
set
forthe
certeyne
proffers
and
signes
of
his
heauenlye
glory
,
which
might
staye
&
holde
vp
the
mindes
of
the
godly
against
the
offence
or
stomblynge
blocke
of
the
crosse
.
Euenso
the
maiesty
of
Chryste
was
wonderfully
declared
by
the
darkenes
of
the
Soon
,
by
the
earthquake
,
by
the
cleauinge
of
the
Rockes
,
and
by
the
rentinge
of
the
veale
:
euen
as
if
heauen
and
earthe
shoulde
shewe
their
dewe
reuerence
to
their
worke
master
and
maker
.
But
firste
of
all
it
maye
be
demanded
to
what
ende
was
the
eclipse
of
the
Soone
?
Some
interpreters
do
thynke
that
God
sente
darkenes
at
the
deathe
of
Christe
for
a
signe
of
detestation
:
as
if
God
should
hide
his
face
,
the
soone
being
darkened
from
the
abhominable
wyckednes
of
all
menne
.
Other
some
saye
that
the
visible
Soone
beinge
extinguished
,
the
destruction
of
the
Soone
of
righteousnes
was
declared
▪
Other
some
thinke
it
better
to
referre
it
to
the
blinding
of
that
nacion
,
which
followed
a
lyttell
after
.
For
the
Iewes
beinge
reiected
and
pu●…t
to
death
,
were
depriued
of
the
lighte
of
the
heauenly
doctrine
,
neyther
was
ther
any
thing
lefte
vnto
them
,
but
the
darkenes
of
desperation
Notwithstanding
it
is
more
probable
,
that
because
that
people
was
blynde
at
the
cleare
lighte
they
were
awakened
and
stirred
vp
by
darkenes
,
to
consider
the
wonderfull
purpose
of
God
in
the
death
of
Christe
.
For
the
straunge
and
vnwonted
conuersion
of
the
order
of
nature
mighte
seriously
haue
moued
them
,
if
they
had
not
bene
to
blynde
and
obstinate
,
to
consider
the
renewing
of
the
worlde
to
come
.
In
the
meane
tyme
a
terrible
sighte
was
shewed
vnto
them
,
that
they
mighte
bee
afrayde
at
the
iudgement
of
God.
Ouer
the
lande
E.
Not
ouer
the
whole
earth
,
but
this
darkenes
was
ouer
Iudea
onely
,
or
Hierusalem
.
C.
For
if
this
darkenes
hadde
beene
ouer
the
whole
worlde
,
it
woulde
haue
bene
thoughte
a
naturall
eclipse
,
and
so
not
regarded
of
men
.
But
to
haue
Iudea
couered
wyth
darkenes
,
and
the
Soon
to
shyne
in
other
places
was
a
more
notable
miracle
.
E.
Tertullian
doth
affirme
in
his
Apologitico
that
this
darkenes
of
the
Soonne
was
writen
in
the
booke
of
aunciente
monumentes
of
the
Romanes
.
For
Pylate
(
as
hee
writeth
in
an
other
place
hadde
foreshewed
all
these
thynges
vnto
Tiberius
.
Eusebius
also
in
his
Cronicles
maketh
mencion
of
this
darkenes
of
the
Soone
and
of
the
earthquaque
,
by
the
whiche
many
houses
in
Bethania
fel
downe
,
he
bringynge
in
Phlegontis
the
writer
of
the
Olympiades
,
for
his
witnes
.
There
wante
not
some
whiche
write
that
this
darkenes
was
ouer
the
whole
worlde
,
beinge
led
therunto
by
the
writing
of
Phlegontis
and
Orosius
,
describynge
peraduenture
those
thyngs
,
whiche
were
kepte
of
his
matter
in
the
monumentes
of
the
Romanes
,
beinge
writen
and
foreshewed
(
as
we
sayde
euen
nowe
)
by
Pylate
,
vnto
Tiberius
.
C.
But
althoughe
this
was
broughte
forthe
by
one
or
twoo
writers
,
yet
notwithstandyng
the
hystory
of
their
times
was
so
common
that
suche
a
notable
miracle
coulde
not
be
buryed
in
silence
of
so
many
which
diligently
obserued
those
thinges
,
whiche
were
not
so
well
worthy
to
be
remembered
.
40.
And
aboute
the
nynthe
hower
Iesus
cryed
with
a
loude
voyce
,
sayinge
,
Eli
,
Eli
,
lama
sabathany
.
That
is
to
saye
,
My
God
,
my
God
why
haste
thou
forsaken
me
?
And
about
the
nynth
hower
M.
The
Apostell
maketh
mencion
of
the
crye
and
teares
of
Christe
,
sayinge
:
Whiche
in
the
dayes
of
his
fleshe
,
when
he
had
offered
vp
prayers
and
supplications
wyth
stronge
cryinge
and
teares
,
vnto
hym
that
was
able
to
saue
hym
from
deathe
,
Heb.
5.
and
was
hearde
because
of
his
feare
.
Ely
,
Ely
,
Lamasabathany
M.
The
Chalde
or
Sirian
worde
is
Sabathany
,
for
the
which
the
Hebrewes
writte
,
Azabathani
,
Thou
haste
forsaken
me
.
It
is
the
firste
verse
of
the
twoo
and
twentye
psalme
,
in
the
whiche
,
Dauid
whiche
bare
the
persone
of
Christe
,
complayneth
himselfe
.
But
ther
are
many
things
in
the
psalme
,
which
can
not
appertayne
but
vnto
Christe
:
the
which
thinge
,
that
Christe
might
shewe
,
he
vsed
this
beginnynge
.
C.
And
althoughe
their
appeared
more
than
humane
force
in
the
crye
of
Christe
,
yet
notwithstandynge
it
is
certeyne
that
he
was
forced
therunto
by
the
vehemencye
of
grefe
And
certeinly
this
was
the
speciall
conflicte
,
and
more
sharpe
than
all
other
tormentes
,
that
in
his
extremities
he
was
so
lyttell
holpen
wyth
the
helpe
and
fauour
of
his
father
,
that
after
a
certeine
maner
he
thoughte
himselfe
to
bee
forsaken
.
For
he
did
not
offer
his
bodye
onely
a
pryce
of
our
reconciliation
with
God
,
but
also
suffered
in
soule
,
those
punishements
that
were
dewe
vnto
vs
:
and
so
he
was
made
in
dede
the
man
full
of
sorowes
of
whome
Esay
speaketh
.
Esay
.
53.
And
truely
they
are
to
foolishe
,
whiche
settinge
a
syde
this
parte
of
the
redemption
,
doe
onely
stande
vppon
the
externall
punishemente
of
the
fleshe
.
For
to
the
ende
Christe
mighte
make
satisfaction
for
vs
,
it
was
necessary
that
he
should
be
brought
before
the
tribunall
seate
of
God
.
And
there
is
nothinge
more
horrible
,
than
to
feele
the
Iudgemente
of
GOD
,
whose
anger
is
farre
aboue
all
deathes
.
Therefore
when
a
shewe
of
temptation
was
obiected
vnto
Christe
,
as
thoughe
God
beinge
his
enemye
hee
were
geuen
to
destruction
,
he
was
horribly
afrayde
,
in
suche
wyse
that
if
anye
mortall
manne
hadd
felte
the
lyke
,
hee
hadde
beene
swallewed
vppe
of
the
same
a
hondered
tymes
.
Neyther
dothe
hee
faynedly
complayne
himselfe
to
bee
forsaken
of
the
Father
.
And
where
as
many
doe
thynke
that
hee
so
spake
it
is
very
farre
amis
.
For
the
inwarde
heauines
of
the
mynde
by
his
force
and
feruency
constrayned
hym
to
burste
forthe
into
this
crye
.
Neyther
was
it
an
outwarde
redemption
onelye
whiche
he
made
,
but
as
he
offered
himselfe
for
vs
,
so
he
woulde
in
dede
for
our
sakes
suffer
the
Iudgemente
of
GOD
.
But
some
manne
will
saye
,
it
is
an
a●…surde
thinge
that
Christe
shoulde
burst
foorthe
into
the
voyce
of
desperation
.
Obiection
.
Wee
aunswere
that
although
the
sence
of
the
fleshe
dyd
féele
destruction
yet
for
all
that
,
Aunswere
.
faythe
dyd
abide
fyrme
in
hys
harte
,
by
the
whiche
he
did
beholde
God
presente
,
of
whose
absence
hee
complayneth
.
Moreouer
the
Deitye
gaue
place
to
the
infirmity
of
the
fleshe
▪
because
the
worke
of
oure
Saluation
was
in
hande
,
that
Christe
mighte
fulfill
all
the
partes
of
a
redemer
.
There
is
also
a
difference
to
be
noted
betwene
the
sence
and
felynge
of
nature
and
the
knowledge
of
faythe
.
Wherefore
Christe
mighte
conceyue
in
his
minde
that
he
was
forsaken
of
God
,
accordynge
to
the
maner
of
the
fleshe
,
and
also
beleue
that
God
was
mercifull
vnto
hym
.
The
whiche
thing
sufficientlye
appeareth
by
the
twoo
partes
of
the
complainte
.
For
he
before
he
expresseth
the
temptation
,
hee
declareth
that
hee
fleeth
vnto
God
,
as
vnto
his
God
:
and
so
by
the
bucler
of
fayth
he
putteth
away
that
persuasion
whiche
came
into
his
minde
that
he
was
forsaken
of
GOD
.
Therefore
Christe
felte
the
heauye
burthen
of
Gods
seueritye
,
because
hee
beinge
stryken
and
afflicted
by
the
hande
of
God
,
felte
all
the
signes
and
tokens
of
an
angery
and
seuere
God.
He
fought
wyth
desperation
,
yet
he
was
not
ouercome
thereby
.
For
they
whiche
are
desperate
can
not
call
the
Lord
their
God
.
When
he
sayth
my
God
my
God
,
be
triumpheth
ouer
the
temptation
.
Hereby
wee
maye
gather
no
small
comforte
and
consolation
,
seing
that
he
striuynge
with
the
power
of
the
deuel
,
with
the
horror
of
deathe
,
and
wyth
the
paynes
of
hell
,
got
the
victorye
ouer
them
,
and
triumphed
,
leaste
when
wee
hereafter
shoulde
enter
into
death
we
should
take
the
same
as
the
cursse
of
Goddes
wrathe
:
and
that
wee
woulde
not
feare
those
thinges
,
whiche
oure
prince
and
captayne
hath
ouercome
:
But
that
wee
might
get
vs
to
that
victory
,
whiche
this
Christe
hath
gotten
for
vs
.
47.
Some
of
them
that
stoode
there
when
they
harde
that
,
sayd
:
this
man
calleth
for
Helias
.
Some
of
them
that
stoode
A.
Here
the
Euangeliste
Mathewe
teacheth
howe
this
voyce
was
taken
of
the
hearers
,
namely
ridiculously
and
sclanderously
.
This
man
calleth
for
Helias
.
C.
They
which
referre
this
to
the
soldiers
,
beinge
ignorante
and
vnskilful
of
the
Syriake
tounge
,
and
not
accustomed
or
acquainted
wyth
the
religion
of
the
Iewes
are
deceyued
.
For
they
thynke
that
they
were
deceyued
by
the
likenes
of
woordes
,
Ely
,
soundinge
somewhat
lyke
Elyas
.
But
truelye
it
is
probable
that
they
erred
not
throughe
ignorance
:
When
as
rather
they
wente
aboute
to
mocke
Christ
,
and
sclanderously
to
peruerte
that
whiche
he
spake
.
For
Sathan
hathe
no
practise
more
mete
to
destroye
the
saluation
of
the
Godly
,
than
when
he
dryueth
them
from
the
inuocation
and
callyng
vppon
God
.
Therefore
he
setteth
his
ministers
so
muche
as
he
maye
,
to
make
vs
haue
a
desyer
to
synne
.
Euenso
he
caused
the
enemis
of
Christ
,
peruersly
to
laughe
at
his
prayer
,
meanynge
by
this
subtill
practise
to
spoyle
Christe
of
all
his
power
and
strengthe
.
And
truelye
this
is
a
verye
greuouse
temptation
,
when
wee
seme
to
bee
so
farre
from
profyte
,
that
GOD
dothe
rather
suffer
his
name
to
bee
reproched
,
than
to
shewe
hym selfe
to
bee
fauorable
to
oure
requestes
.
Therefore
this
scoffe
or
barkinge
voyce
signifyetth
thus
muche
,
as
if
they
hadde
sayde
that
he
had
nothynge
to
doe
wyth
God
,
because
hee
callynge
vppon
Helias
,
seeketh
an
other
refuge
.
Wee
do
sée
that
he
was
so
dexed
in
euerye
pointe
,
that
beinge
ouerwhelmed
wyth
desperation
,
that
he
did
cease
for
a
tyme
to
call
vppon
God.
B.
Euenso
in
mockedge
and
reproche
the
enemys
sayde
before
:
He
trusteth
in
God
,
lette
hym
delyuer
hym
if
hee
wyll
haue
hym
.
48.
And
straite
waye
one
of
them
ranne
and
tooke
a
sponge
and
when
hee
had
filled
it
full
of
vineager
,
he
put
it
on
a
rede
,
and
gaue
him
to
drinke
.
And
straite
waye
one
of
them
ran
C.
Hereby
wee
may
haue
a
probable
coniecture
,
that
when
Christe
hadde
once
refused
drinke
it
was
offered
vnto
hym
agayne
to
trouble
hym
.
Howbeit
it
is
also
lykely
,
that
in
the
begynninge
galle
was
offered
vnto
hym
in
a
cuppe
,
before
he
was
lyfted
vppe
on
the
Crosse
,
and
that
afterwarde
when
hee
honge
vppon
the
Crosse
the
sponge
was
put
vnto
his
mouth
:
Chapit
.
19.
A.
As
it
may
bee
gathered
by
the
woordes
of
Sainct
Iohn
:
For
thus
hee
writeth
:
After
these
thinges
Iesus
knowinge
that
all
thinges
were
nowe
performed
:
that
the
Scripture
mighte
be
fulfylled
,
he
saith
I
thirste
.
So
there
stoode
a
vessel
by
ful
of
vineager
.
Therefore
they
fylled
a
sponge
wyth
vineager
,
and
wounde
it
about
wyth
ysope
,
and
putte
it
to
hys
mouthe
.
C.
When
Saint
Iohn
sayth
that
there
stoode
a
vessell
by
,
he
speaketh
as
of
an
accustomed
thinge
:
And
it
is
lykely
that
this
kynde
of
drinke
was
made
to
hasten
the
deathe
and
to
make
it
shorte
,
when
miserable
men
had
ben
tormented
longe
inoughe
.
But
Christe
calleth
not
for
drinke
,
vntill
all
thinges
were
fulfylled
:
whereby
hee
declared
the
singuler
care
and
loue
that
he
hadde
for
oure
saluation
.
But
howe
dothe
he
saye
in
Saint
Iohn
that
all
thinges
are
fulfilled
,
Question
.
seinge
as
yet
the
special
parte
was
wantinge
,
that
it
to
wit
,
death
it selfe
.
And
againe
,
was
not
the
resurrection
,
the
fulfillinge
of
our
saluation
?
Wee
aunswere
that
Saint
Iohn
comprehended
that
whiche
followed
afterwarde
.
Christe
was
not
yet
deade
,
Aunswere
.
neyther
was
he
yet
risen
:
But
he
sawe
that
there
remayned
nothynge
nowe
to
lett
but
that
hee
muste
go
forwarde
to
his
deathe
and
resurrection
.
A.
The
like
maner
of
speache
we
haue
in
an
other
place
where
it
is
sayde
:
I
haue
fynished
the
woorke
whiche
thou
gauest
mee
to
doe
:
Where
Christe
speaketh
of
all
the
partes
of
his
ministerye
,
Iohn
17
,
as
thoughe
he
hadde
nowe
also
suffered
deathe
.
B.
And
so
hereby
he
hathe
geuen
vs
an
example
of
true
obedience
,
that
it
might
not
bee
greuouse
vnto
vs
to
liue
accordinge
to
the
good
pleasure
of
GOD
,
althoughe
it
be
to
languishe
in
greate
sorowe
and
grefe
.
49.
Other
sayde
,
let
vs
see
whether
Helias
will
come
and
deliuer
him
.
Marke
.
15.
Other
sayde
let
vs
see
A.
Sainct
Marke
saythe
that
he
spake
these
wordes
which
offered
the
sponge
vnto
Christe
wyth
vineager
:
whiche
place
semeth
to
be
corrupted
,
so
that
it
muste
bee
redde
thus
:
Other
sayde
,
lette
bee
,
or
suffer
thou
,
(
in
the
singuler
nomber
,
as
certeyne
Gréeke
bookes
haue
)
and
not
,
suffer
ye
.
For
he
did
not
lette
other
to
geue
hym
drinke
,
when
hee
hymselfe
gaue
it
:
And
Sainct
Mathewe
plainely
writeth
,
that
other
woulde
not
suffer
hym
to
geue
it
.
Will
come
and
deliuer
hym
Sainct
Iohn
addeth
to
these
woordes
sayinge
:
When
Iesus
therefore
hadde
tasted
of
the
vineager
he
saythe
,
it
is
finished
.
A.
Christe
woulde
not
drinke
of
the
vineager
which
was
offered
at
the
first
,
because
hee
would
tary
the
tyme
whiche
the
father
hath
appointed
:
but
when
all
thinges
were
ended
,
he
receiued
it
,
and
sayde
,
it
is
finished
.
By
the
whiche
sayinge
wee
are
taughte
that
the
whole
summe
of
our
saluation
is
contayned
in
his
deathe
.
We
haue
sayde
before
that
his
resurrection
muste
not
bee
seperated
from
his
deathe
:
onelye
the
purpose
of
Christe
is
,
to
grounde
oure
faythe
vppon
hym
alone
,
that
it
,
swerue
not
oute
of
the
waye
.
There
is
also
in
these
woordes
contayned
a
secrete
antithesis
or
comparison
:
because
Christe
setteth
his
deathe
against
all
olde
sacrifices
and
figures
:
as
if
he
shoulde
saye
:
Whatsoeuer
was
vsed
in
the
lawe
was
of
it selfe
of
no
force
,
to
putte
awaye
sinne
,
to
pacifye
the
wrathe
of
GOD
,
and
to
gette
righteousnes
:
But
nowe
at
the
lengthe
Saluation
is
declared
and
offered
.
To
this
doctrine
the
abrogation
of
all
the
rytes
of
the
lawe
is
annexed
.
It
is
fynished
therefore
,
because
hee
brought
all
thinges
to
passe
by
his
crosse
and
deathe
,
in
so
muche
that
there
remayneth
nothynge
nowe
,
but
that
wee
shoulde
enter
into
euerlastynge
lyfe
and
felicitye
by
his
deathe
.
Why
then
shoulde
we
feare
?
All
thynges
(
I
saye
)
is
finished
,
satisfaction
is
made
for
synne
,
the
wrathe
of
GOD
is
pacifyed
,
deathe
is
swallowed
vp
in
victorye
,
the
Kingedome
of
God
is
purchased
,
heauen
opened
,
to
be
shorte
,
all
thynges
necessary
for
our
saluation
are
obtayned
.
A.
Euen
as
therefore
sinne
when
it
is
finished
bringeth
forth
death
,
euenso
the
deathe
of
Christe
beinge
ended
,
hath
brought
foorth
lyfe
.
For
it
became
hym
for
whome
are
all
thynges
,
and
by
whome
are
all
things
(
after
that
he
had
broughte
manye
sonnes
vnto
glory
)
that
he
shoulde
make
the
Lorde
of
their
saluation
perfecte
throughe
afflictions
.
50.
Iesus
,
when
he
hadde
cryed
againe
,
wyth
a
loude
voyce
,
yelded
vppe
the
ghoste
.
Iesus
when
he
had
cryed
againe
C.
The
Euangeliste
Sainct
Luke
whiche
made
no
mencion
of
the
former
crye
and
complaynte
rehearseth
the
woordes
of
this
seconde
crye
:
Hebru.
2.
whiche
Sainct
Mathewe
and
Sainct
Marke
prefermitte
.
For
he
saythe
that
hee
cryed
,
Father
into
thy
handes
I
will
commende
my
spirit
.
R.
This
woorde
spirite
is
here
putt
for
the
immortall
essence
of
the
soule
.
C.
By
this
crye
Christ
declared
,
that
althoughe
hee
were
very
sore
assalted
and
shaken
with
violente
temptations
,
yet
notwithstandynge
his
faythe
was
not
shaken
:
but
alwayes
abode
in
his
place
inuincible
.
For
there
coulde
be
no
more
euidente
a
triumphe
than
that
Christe
dothe
boaste
that
God
is
the
keeper
of
his
soule
,
whiche
all
men
thoughte
to
be
destroyed
And
because
hee
thoughte
hee
shoulde
speake
vnto
those
that
woulde
not
here
,
he
did
very
well
tourne
hym selfe
vnto
GOD
,
and
layed
downe
the
testimony
of
his
truste
before
hym
.
He
woulde
that
menne
shoulde
heare
that
whiche
hee
spake
:
But
althoughe
hee
did
profite
nothynge
with
men
,
he
was
contente
to
haue
God
onelye
a
witnes
.
And
althoughe
he
semeth
to
take
this
forme
of
prayer
oute
of
the
thirde
Psalme
,
yet
notwithstandynge
there
is
no
doubte
but
that
,
accordynge
to
the
present
circonstance
of
the
tyme
,
hee
made
it
serue
his
present
tourne
.
As
if
he
hadde
sayde
:
I
see
verelye
,
Father
,
that
I
by
the
consente
of
all
menne
am
appointed
to
dye
,
and
that
my
mynde
after
a
sorte
is
caryed
hyther
and
thyther
.
In
the
meane
tyme
I
féele
no
helpe
to
come
from
thee
accordynge
to
the
fleshe
.
Yet
neuertheles
this
shal
be
no
let
vnto
me
,
whereby
I
shoulde
the
lesse
committ
my
spirite
into
thy
handes
,
and
quietly
reste
my selfe
in
the
secrete
custody
of
thy
goodnes
.
Notwithstandyng
wee
muste
note
that
Christe
did
not
commende
his
soule
into
his
fathers
handes
for
the
priuate
respecte
that
hee
hadde
to
hymselfe
,
but
that
hee
comprehended
all
the
soules
of
his
faythfull
as
it
were
in
one
,
that
they
might
be
saued
and
kepte
with
his
.
And
he
speaketh
in
the
future
tence
,
or
time
to
come
,
saying
:
I
will
commende
,
as
if
he
shoulde
saye
,
Father
I
do
willinglye
committe
my
soule
into
thy
handes
,
because
thou
shalte
bee
the
keeper
thereof
.
This
crye
dothe
shewe
againe
the
vehemency
of
the
affection
.
For
there
is
no
doubte
but
that
Christe
at
the
lengthe
burste
forthe
into
this
voyce
oute
of
the
extremitye
of
temptations
wyth
the
whiche
he
was
helde
,
not
without
great
occasion
.
C.
Hereby
therefore
lette
them
receyue
consolation
,
whiche
are
vniustly
putte
to
death
of
the
wycked
,
because
when
the
wycked
are
suffered
to
do
al
that
euer
they
can
to
the
Godlye
yet
notwithstandynge
they
are
constrayned
whether
they
wyll
or
no
,
to
leaue
theyre
soules
vntoutthed
,
that
they
may
committe
them
wyth
reste
into
the
handes
of
God
,
what
soeuer
happen
to
theyre
bodyes
.
Math.
10.
So
Christ
sayde
:
Feare
not
them
which
kill
the
body
,
but
can
not
kyll
the
soule
.
A.
And
the
Apostell
Peter
saythe
:
Lette
them
that
are
troubled
accordinge
to
the
wyll
of
GOD
committe
theyre
soules
to
hym
wyth
well
doinge
,
1
Pet.
4.
Act.
7.
as
vnto
a
faythfull
creator
.
This
was
the
cause
that
the
blessed
martyr
Saint
Steuen
cryed
saying
at
his
deathe
,
Lorde
Iesu
receyue
my
spirite
.
For
this
is
the
difference
betwene
the
deathe
of
the
children
of
GOD
and
the
reprobate
,
that
the
one
dothe
dispayre
,
and
the
other
committe
theire
soules
to
the
tuition
of
GOD
,
as
a
preciouse
Iewell
to
bee
kepte
,
vntill
the
daye
of
resurrection
.
Yelde
vp
the
ghoste
C.
The
Euangeliste
Sainct
Luke
hathe
,
And
when
hee
had
spoken
these
things
.
he
bowed
down
the
heade
(
saithe
Saint
Iohn
)
and
gaue
vp
the
Ghoste
▪
namely
to
the
father
.
All
the
Euangelistes
do
diligentlye
sett
foorthe
the
deathe
of
Christe
:
And
not
without
cause
.
For
hereupon
commethe
the
hope
of
eternall
lyfe
,
and
hereuppon
commeth
reioycinge
ouer
death
,
because
the
Son
of
God
hath
suffered
the
same
for
oure
sakes
,
and
fyghtynge
therewith
hath
gotten
the
victory
.
A.
Wherefore
althoughe
these
thynges
are
tou●…ched
in
fewe
woordes
,
yet
notwithstandynge
they
are
not
negligently
to
be
pretermitted
,
because
hereby
wee
maye
perceyue
the
whole
summe
of
our
saluation
.
All
the
Patriarkes
by
faythe
had
respecte
vnto
this
hower
.
To
this
howere
all
the
sacrifyces
of
the
lawe
did
tende
.
To
this
hower
therefore
wee
muste
also
haue
regarde
,
whiche
desyere
the
true
and
perpetuall
saluation
.
A.
Christe
here
declareth
his
maiesty
,
in
that
he
putteth
awaye
his
spirite
,
not
when
men
will
,
but
when
he
will
.
Whereuppon
Pylate
merueyled
afterwarde
that
Christe
was
so
soone
deade
.
And
the
Lorde
hymselfe
sayde
:
No
man
taketh
the
same
from
me
,
Iohn
.
10.
but
I
putte
the
same
from
me
of
my selfe
:
I
haue
power
to
putte
it
frome
mee
,
and
I
haue
power
to
take
it
vnto
me
againe
.
To
the
whice
effecte
also
it
pertayneth
,
when
it
is
sayde
,
that
●…owinge
his
heade
he
gaue
vp
the
Ghoste
.
51.
And
beholde
the
Vaile
of
the
temple
did
rente
into
twoo
partes
,
from
the
toppe
to
the
bottome
,
and
the
earthe
did
quake
,
and
the
stone
,
rente
.
And
beholde
the
Vaile
of
the
C.
Whereas
Saint
Luke
ioyneth
the
rentynge
of
the
Vaile
of
the
temple
with
the
darkenes
of
the
sonne
,
as
though
it
happened
before
the
death
of
Christe
,
wee
muste
knowe
that
it
is
an
inuersion
of
order
.
For
the
Euangelistes
(
as
wee
doe
oftentimes
see
)
do
not
obserue
the
special
moments
and
seasons
of
times
Neyther
was
it
meete
that
the
vayle
shoulde
be
rente
,
before
the
sacrifice
of
satisfaction
were
ended
:
because
then
Christe
,
beinge
the
true
and
ternall
Prieste
,
the
fygures
of
the
lawe
beinge
abolished
,
made
awaye
vnto
vs
by
his
bloude
to
the
heauenlye
sanctuarye
,
that
wee
shoulde
not
stande
nowe
a
farre
of
,
but
that
wee
mighte
come
foorthe
boldelye
into
the
presence
of
GOD
.
For
so
longe
as
the
shadowed
worshyppe
dyd
indure
,
the
Vaile
was
set
before
the
earthly
sanctuary
,
whiche
mighte
kepe
awaye
not
onelye
the
fete
,
but
also
the
eyes
of
menne
,
that
they
coulde
neyther
come
vnto
it
,
nor
beholde
it
.
But
Christe
hauinge
put
out
the
hande
writtinge
that
was
againste
vs
,
hathe
taken
awaye
all
lette
,
that
bearinge
oure selues
bolde
of
the
Mediator
,
Colos.
2
,
wee
maye
bee
all
a
kyngelye
priesthoode
.
Therefore
the
rentinge
of
the
Veale
was
not
onelye
an
abrogatinge
of
the
ceremonyes
whiche
were
vnder
the
lawe
,
But
also
a
certaine
openynge
of
the
heauens
,
that
God
mighte
nowe
familiarelye
call
and
bringe
to
him selfe
the
members
of
his
soone
.
In
the
meane
tyme
the
Iewes
were
admonyshed
that
externall
sacrifices
hadde
an
ende
,
and
that
the
olde
priesthoode
shoulde
bee
no
more
in
vse
:
But
because
the
substance
and
truethe
of
shadowes
was
fulfylled
,
the
figures
of
the
lawe
were
tourned
into
spirite
.
For
althoughe
Christe
dyd
offer
a
visible
sacrifyce
,
yet
notwithstandinge
we
muste
esteme
of
it
spirituallye
(
as
the
Apostoll
teacheth
)
that
wee
may
knowe
the
frute
and
price
thereof
.
Hereby
also
wee
maye
discerne
▪
What
difference
there
is
betwene
the
Gospell
and
the
lawe
:
in
the
Gospell
;
all
things
are
made
manifeste
by
Christe
:
but
Moses
had
the
Veale
set
betwene
.
A.
Of
the
which
matter
reade
the
third
chapter
of
the
second
to
the
Corinthians
.
And
the
path
did
quake
,
and
the
stones
C.
It
is
lykelye
that
these
thynges
also
were
done
when
the
Veale
of
the
temple
did
rente
.
Here
the
earthe
geueth
testimony
vnto
Christe
as
the
sonn
had
done
before
.
These
signes
do
declare
the
obstinacy
of
that
people
,
whiche
coulde
be
moued
,
neither
by
the
quaking
of
the
earth
,
nor
by
the
rentinge
of
stones
.
By
these
also
it
was
declared
that
the
worlde
shoulde
be
moued
by
the
Gospel
,
and
that
stony
hartes
shoulde
bee
rente
throughe
repentance
.
52.
And
graues
did
open
,
and
many
bodyes
of
Sanites
which
slepte
arose
.
And
graues
did
open
C.
This
also
was
a
speciall
miracle
,
by
the
which
God
declared
that
his
soone
entered
into
the
prison
of
deathe
,
not
that
he
shoulde
abyde
there
shut
vp
,
but
that
he
mighte
bring
oute
all
those
whiche
were
holde
captiue
.
For
at
what
time
the
contemptible
infirmity
of
the
fleshe
was
sene
in
Christe
,
the
magnificente
and
diuine
power
of
his
death
,
pearced
euen
to
the
the
lower
partes
.
And
this
is
the
cause
,
why
he
being
redy
to
be
shute
into
one
Sepulcher
or
monument
,
opened
other
Sepulchers
.
Notwithstandyng
it
is
doubtefull
whether
this
openynge
of
the
Sepulchers
happened
before
the
resurrection
.
For
the
resurrection
of
Saintes
,
which
is
afterwardes
added
,
followed
(
as
it
semeth
)
the
resurrection
of
Christe
.
For
it
is
verye
absurde
that
certayne
interpreters
doe
dreame
and
imagine
that
they
laye
for
the
space
of
three
dayes
breathynge
and
alyue
in
the
Sepulchers
.
It
is
more
likely
a
greate
deale
,
the
Christ
being
dead
,
the
Sepulchers
were
by
and
by
opened
:
but
when
he
rose
,
that
certein
of
the
godly
,
hauing
recyued
lyfe
wente
foorthe
and
were
seene
in
the
Cittie
.
For
seing
the
breakyng
of
Sepulchers
was
a
foreshewyng
of
newe
lyfe
,
the
fruite
and
effecte
it selfe
thereof
,
appeared
the
thyrde
daye
after
:
Because
Christe
rysing
agayne
,
brought
others
with
hym
to
beare
hym
company
out
of
the
Sepulchres
.
And
many
bodyes
of
saynctes
whiche
slepte
arose
.
●…estion
.
It
may
be
demaunded
why
God
would
haue
a
fewe
to
ryse
agayne
,
seeyng
the
felloweship
of
Christes
resurrection
doth
pertayne
a
lyke
to
all
the
faythfull
.
●…nswere
.
Wee
aunswere
that
it
was
so
appointed
,
because
the
full
time
was
not
yet
come
by
the
which
the
whole
body
of
the
churche
should
be
gathered
vnto
his
head
,
a
shewe
onely
of
the
newe
lyfe
,
whiche
all
men
hope
for
,
beynge
declared
and
set
foorthe
in
a
fewe
.
●●lloss
.
3.
For
we
knowe
that
Christe
on
this
condition
was
receyued
vp
into
heauen
,
that
the
lyfe
of
his
members
myght
bee
hydden
as
yet
,
vntyll
it
shoulde
bee
reuealed
by
his
comming
.
They
are
called
saintes
in
this
place
,
whiche
were
deade
in
the
faythe
of
Christe
to
come
,
by
whose
bloude
they
presented
them selues
with
a
fyrme
faythe
before
the
father
to
bee
sanctified
and
purged
from
theyre
synnes
.
Whiche
slepte
.
A.
As
concerninge
this
sleape
,
reade
the
fower
and
twenty
verse
of
the
nynthe
chapiter
before
.
53
And
went
out
of
the
graues
after
his
resurrection
,
and
came
into
the
holy
cittie
,
and
appeared
vnto
many
.
●…stion
.
And
went
out
of
the
graues
.
C.
It
may
bee
demaunded
what
came
afterwardes
to
passe
of
the
saynctes
.
For
it
seameth
verye
absurde
that
they
beynge
once
admitted
of
Christe
into
the
societie
of
lyfe
,
shoulde
retourne
agayne
to
duste
.
●…swere
.
But
as
the
aunswer
is
not
easy
and
ready
to
bee
made
,
euen
so
it
is
but
vayne
curiously
to
labour
in
a
thynge
not
necessary
to
bee
knowen
.
It
is
lykely
that
they
were
not
longe
conuersaunt
among
men
:
because
it
was
mete
that
they
should
be
sene
but
for
a
shorte
tyme
,
that
in
them
the
power
of
Christe
myght
be
made
manifest
.
And
seeinge
hee
woulde
confirme
those
that
were
alyue
in
the
hope
of
the
heauenly
lyfe
in
theire
persone
:
it
shall
bee
no
absurditie
if
wee
saye
,
that
so
soone
as
they
had
shewed
them selues
,
they
rested
agayne
in
theire
Sepulchres
.
And
came
into
the
holy
cittie
.
C.
In
that
the
Euangeliste
honourablely
calleth
Hierusalem
the
holy
cittie
,
hee
doth
it
not
for
the
desertes
of
this
cittie
:
(
for
we
knowe
that
it
was
then
replenyshed
with
all
kynde
of
wyckednes
,
that
it
myght
seeme
rather
to
bee
a
denne
of
theues
)
but
seeinge
it
was
chosen
of
God
,
it
coulde
not
be
defaced
by
no
corruptions
of
men
,
vntyll
suche
tyme
as
the
reiectinge
thereof
were
made
manifeste
:
or
els
it
was
prophane
in
respecte
of
the
wyckednes
of
men
,
and
holye
in
respecte
of
the
worshyppe
of
God
,
vntyll
the
destruction
of
the
Temple
,
whiche
happened
not
longe
after
Christe
was
crucified
.
54
When
the
Centurion
and
they
that
were
with
hym
watchynge
Iesus
,
sawe
the
earthquake
,
and
those
thynges
whiche
happened
,
they
feared
greatly
,
saying
:
Truely
this
was
the
sonne
of
God.
When
the
Centurion
.
M.
Marke
&
Luke
speake
seuerally
thus
of
the
Centurion
,
When
the
Centurion
whiche
stoode
before
hym
,
sawe
what
had
happened
(
that
is
as
saythe
Marke
,
that
hee
so
cried
,
and
gaue
vp
the
Ghost
)
he
glorified
God
(
as
saythe
Saint
Luke
)
saying
,
Verely
this
was
a
righteous
man
:
Marke
hathe
,
this
was
the
sonne
of
God
.
But
this
oure
Euangeliste
wryteth
ioyntly
and
together
of
the
Centurion
,
and
of
those
which
kept
Iesus
,
with
hym
.
C.
The
Euangeliste
Luke
maketh
mencion
that
the
Centurion
with
his
Souldiours
acknowledged
Christe
to
be
the
sonne
of
God
,
to
amplefie
the
matter
:
because
it
is
marueyle
that
a
prophane
man
,
and
not
broughte
vp
in
the
Lawe
,
but
altogether
voyde
of
trewe
godlynes
,
gaue
suche
a
iudgement
of
the
sygnes
whiche
he
sawe
.
The
whiche
comparyson
dothe
not
a
lytle
serue
to
condemne
the
blyndnes
of
the
cittie
,
for
it
was
a
sygne
of
horrible
madnes
,
that
none
of
the
Iewes
were
moued
sauing
the
common
multitude
,
and
that
a
fewe
,
at
the
shaking
&
tremblyng
of
the
foundation
of
the
worlde
.
Howe
be
it
,
God
in
so
greate
blyndnes
;
woulde
not
suffer
the
testimonies
whiche
he
had
geuen
of
his
sonne
to
bee
hydde
.
Bu.
This
Centurion
was
a
Romayne
,
sente
of
Pylate
the
Deputie
,
and
sette
to
ouersee
Christe
after
hee
was
condemned
,
leaste
there
shoulde
aryse
any
tumulte
amonge
the
people
.
They
feared
greatly
.
C.
In
that
the
Centurion
is
sayde
to
feare
and
also
to
glorifye
God
,
it
ought
not
so
to
bee
expounded
,
as
though
hee
dyd
fully
and
wholy
repent
:
For
this
was
onely
a
sodayne
and
transitory
motion
,
whiche
continewed
but
a
short
tyme
.
Euen
as
often
tymes
it
commeth
to
passe
that
vayne
men
,
and
suche
as
are
geuen
to
the
worlde
,
are
strycken
with
the
feare
of
God
,
when
hee
declareth
his
fearfull
power
:
But
because
it
taketh
not
depe
roote
,
it
dothe
by
and
by
brynge
foorth
securitie
,
whiche
quyte
extynguysheth
the
same
.
Therefore
the
Centurion
was
not
so
chaunged
that
all
his
lyfetyme
afterwarde
he
gaue
hym selfe
vnto
God
,
but
hee
was
onely
for
a
tyme
a
proclaymer
of
the
deytie
of
Christe
.
Saying
,
Truely
this
was
the
sonne
of
God.
C.
The
Centurion
affirmeth
hym
to
be
the
sonne
of
God
,
and
a
righteous
man
,
not
that
hee
distinctly
vnderstoode
howe
Christe
was
begotten
of
the
father
,
but
because
he
iudged
somewhat
that
was
deuine
to
bee
in
hym
,
and
because
he
was
constrayned
by
the
myracles
,
he
deameth
that
he
was
indued
with
the
power
of
God
.
M.
After
these
thinges
,
Saint
Luke
addeth
saying
,
And
all
the
people
that
came
together
to
that
syghte
,
&
sawe
the
things
whiche
had
happened
,
smote
their
brestes
and
retourned
.
The
strykynge
of
the
breastes
,
was
a
sygne
of
griefe
,
and
suche
that
they
feared
leaste
the
Lorde
shoulde
take
vengeaunce
on
them
for
the
bloud
of
the
innocent
man
.
For
that
sygne
is
geuen
,
eyther
when
wee
repente
vs
of
oure
synne
,
or
when
we
feare
the
calamitie
whiche
hangeth
ouer
oure
heade
.
And
certaynly
,
the
whole
region
is
polluted
,
in
the
whiche
Innocent
bloude
is
shedde
.
55
And
many
women
were
there
,
(
behouldyng
him
a
farre
of
)
whiche
followed
Iesus
from
Galile
,
ministering
vnto
hym
.
Add
many
women
were
there
.
E.
The
Euangeliiste
Saint
Luke
hathe
:
And
all
his
acquaintaunce
and
the
women
whiche
followen
hym
from
Galile
,
stoode
a
farre
of
behouldyng
these
thynges
.
C.
But
these
thynges
are
therefore
added
,
that
wee
myght
knowe
that
although
the
disciples
were
dispersed
here
and
there
through
flyghte
,
yet
not
withstanding
,
the
Lorde
kepte
some
of
them
as
wytnesses
.
And
although
the
Apostell
Saint
Iohn
,
wente
not
from
the
Crosse
,
yet
for
all
that
,
there
is
no
mention
made
here
of
hym
:
but
the
women
onely
are
commended
of
oure
Euangeliste
Saint
Matthewe
,
which
followed
Christe
euen
to
the
deathe
,
because
the
men
flying
awaye
with
feare
,
their
singuler
loue
towarde
their
maister
,
dyd
the
more
appeare
.
Notwithstandyng
,
wee
doe
not
gather
by
the
forenamed
place
of
Saynct
Luke
,
that
all
the
men
fled
away
,
because
he
saith
that
all
his
acquaintaunce
stoode
a
farre
of
.
But
the
Euangelistes
doe
not
without
good
cause
chiefelye
make
mention
of
the
women
:
For
thereby
the
Apostels
are
sharpelye
reprehended
:
because
the
women
were
lesse
fearefull
than
they
.
Wee
speake
of
the
bodye
it selfe
.
For
,
because
one
onely
abode
as
a
remnaunte
,
of
hym
(
as
we
sayde
euen
nowe
)
the
three
Euangelistes
make
no
mention
.
And
this
was
a
greate
shame
to
the
chosen
wytnesses
,
to
withdrawe
them selues
from
that
syght
,
vppon
the
whiche
the
saluation
of
the
whole
worlde
dyd
depende
.
So
that
when
they
should
afterwarde
publishe
the
Gospel
,
thei
were
faine
to
learne
the
speciall
parte
of
the
history
,
of
the
women
.
Wherefore
excepte
the
prouidence
of
God
had
wonderfully
preuented
this
euell
,
they
had
depryued
them selues
and
vs
to
of
the
knowledge
of
the
redemption
.
And
although
there
semeth
not
to
bee
so
greate
authoritie
and
creedit
to
bee
geuen
to
the
women
,
yet
neuertheles
if
wee
waye
with
howe
greate
power
of
the
holy
Ghoste
they
were
strengthened
against
that
temptation
,
there
shall
be
no
cause
why
our
faith
should
wauer
,
whiche
resteth
in
the
trewe
God
,
the
authour
of
testimony
.
C.
Therefore
wee
must
note
theire
wonderfull
faythe
.
It
was
a
greuous
temptation
,
to
see
Christe
reproached
with
suche
sclaunder
,
and
at
the
lengthe
to
dye
:
It
was
also
a
horrible
syghte
to
see
his
daed
carcas
.
Theire
faythe
therefore
was
not
lyghtly
tryed
.
But
in
that
they
stoode
a
farre
of
,
it
was
a
sygne
of
womanly
feare
.
For
although
they
dyd
loue
the
Lorde
,
yet
notwithstandynge
,
theire
loue
was
not
without
the
infirmitie
of
the
fleshe
.
Wherefore
by
this
example
we
learne
not
to
reiecte
the
weake
and
fearefull
by
and
by
,
as
though
there
were
no
loue
in
them
to
the
Lorde
.
Whiche
followed
Iesus
from
Galile
.
C.
This
deserued
no
small
prayse
in
these
women
,
that
for
the
desyer
they
had
to
learne
,
they
forsooke
theyr
owne
countrey
,
that
they
myght
continually
depende
vppon
the
mouthe
of
the
Lorde
:
And
also
because
they
neyther
spared
labour
,
nor
goodes
,
to
haue
the
doctryne
of
saluation
.
For
our
Euangeliste
sayth
:
●…uke
.
8.
Ministering
vnto
hym
.
What
thei
ministered
Luke
declareth
saying
:
Which
ministred
vnto
hym
of
their
substaunce
.
They
mynistered
not
onely
to
the
persone
of
Christ
,
but
to
the
Apostles
also
whiche
followed
hym
.
This
place
ought
diligently
to
bee
noted
.
The
kyng
of
kynges
,
whiche
nourisheth
all
thynges
,
beynge
Lorde
of
heauen
and
earthe
,
had
nothyng
to
sustayne
hym selfe
,
but
that
whiche
hee
had
of
those
that
followed
hym
.
Cor.
8
Therefore
the
Apostell
Paule
saythe
:
For
ye
knowe
the
lyberallitie
of
oure
Lorde
Iesus
Christe
,
that
though
he
was
ryche
,
yet
for
youre
sakes
hee
became
poore
,
that
ye
through
his
pouertie
might
bee
made
ryche
.
The
whiche
argument
the
Apostell
vseth
to
moue
the
myndes
of
the
faythfull
to
geue
almes
to
the
poore
.
Christe
oure
Sauioure
,
by
this
his
pouertie
gaue
example
,
that
they
whiche
receiue
spirituall
thinges
shoulde
bee
ready
to
geue
parte
of
theire
goodes
to
theire
teachers
:
Otherwyse
it
had
bene
an
easye
matter
for
the
Lorde
to
sustayne
hym selfe
and
his
disciples
,
without
any
helpe
of
these
women
.
●…atth
.
10
He
knew
that
the
labourer
was
worthy
of
his
hyer
.
Here
also
by
the
example
of
these
women
,
wee
are
taughte
not
to
bee
wearye
of
well
doynge
,
and
to
perceuere
in
the
race
whiche
wee
haue
well
begon
.
as
they
followed
hym
beyng
alyue
,
so
now
they
prosecute
hym
beyng
dead
.
56
Among
whiche
was
Marie
Magdalene
,
and
Mary
the
mother
of
Iames
,
and
Ioses
,
and
the
mother
of
Zebedes
chyldren
.
Among
whiche
was
Mary
Magdalene
.
A.
They
whiche
were
beste
knowen
are
here
expressed
by
name
.
The
Euangeliste
Saint
Marke
addeth
sayinge
:
And
other
women
also
,
Luke
.
8.
whiche
wente
with
hym
to
Hierusalem
.
For
as
Luke
saythe
,
hee
had
healed
many
of
them
from
euell
spirites
and
diseases
.
And
what
was
done
after
these
thynges
Saint
Iohn
declareth
saying
:
The
Iewes
therefore
,
because
it
was
the
preparynge
of
the
Sabaoth
,
that
the
bodyes
should
not
remayne
on
the
Crosse
on
the
Sabaoth
daye
(
for
that
Sabaoth
daye
was
a
hyghe
daye
)
besoughte
Pilate
:
and
so
foorthe
vntyll
the
eight
and
thyrty
verse
,
in
the
whiche
he
declareth
those
thynges
,
whereof
our
Euangeliste
Matthewe
maketh
mention
in
the
eight
and
fifty
verse
,
saying
:
He
wente
to
Pylate
and
begged
the
body
of
Iesus
.
57
When
the
euen
was
come
,
there
came
a
ryche
man
of
Aramathia
,
named
Ioseph
,
whiche
also
was
Iesus
Disciple
.
When
the
euen
was
come
.
C.
Nowe
the
Euangeliste
addeth
the
buryall
of
Christe
as
the
myddell
passage
from
the
ignomynie
of
the
Crosse
,
to
the
glory
of
the
resurrection
.
God
woulde
haue
his
sonne
to
bee
buryed
for
an
other
cause
also
,
that
so
it
myght
bee
the
better
declared
that
hee
suffered
deathe
in
dede
for
oure
sakes
:
but
by
the
waye
this
ende
is
specially
to
be
noted
,
that
by
this
meanes
the
curse
began
to
be
abolyshed
,
which
he
toke
for
a
shorte
time
.
For
his
body
was
not
cast
into
the
pyt
after
the
common
manner
,
but
was
layde
honourablely
in
a
Sepulchre
of
stone
.
When
the
euen
was
come
.
E.
Or
rather
when
it
was
toward
the
euen
,
the
Sunne
beynge
readye
to
sette
after
the
nynthe
hower
.
For
the
euen
was
not
come
when
Ioseph
desyred
the
bodye
of
Iesu
:
Because
before
the
nyghte
began
also
,
the
preparinge
of
the
Sabaoth
beyng
not
yet
ended
,
the
Lorde
was
layde
in
the
Sepulchre
.
For
so
soone
as
that
euen
was
begonne
,
the
greate
Sabaoth
beganne
also
:
In
the
whiche
it
was
not
lawefull
to
take
downe
the
bodye
,
or
to
burye
it
in
the
Sepulchre
.
No
man
ought
to
doubte
but
that
this
is
the
sence
of
the
Euangeliste
,
bothe
the
obseruation
and
custome
of
the
Iewes
,
requyringe
the
same
,
and
also
the
holye
father
Ignatius
,
wrytynge
in
his
Epistle
thus
:
Before
the
Sunne
settyng
,
he
was
taken
downe
from
the
Crosse
,
and
buryed
in
a
newe
Sepulchre
.
C.
Therefore
wee
muste
vnderstande
,
that
Ioseph
came
not
in
the
twylyghte
,
but
before
the
Sunne
settynge
,
that
hee
myght
doe
this
deede
of
Charitie
to
hys
maister
withoute
the
violatynge
of
the
Sabaoth
.
For
the
begynnynge
of
the
Sabaoth
was
from
that
euen
:
And
from
the
deathe
of
Christe
,
to
the
obseruation
of
the
Sabaoth
were
three
large
howers
.
There
came
a
ryche
man
.
M.
The
Euangelistes
doe
declare
manye
thynges
of
this
Disciple
of
Christe
,
namely
,
that
hee
was
a
ryche
man
,
that
he
was
a
good
man
,
honeste
,
iuste
,
a
Senatoure
,
that
hee
looked
for
the
kyngdome
of
God
,
that
hee
was
a
Disciple
of
Christe
,
but
secretlye
,
and
that
hee
agreed
not
to
the
counsell
and
deede
moste
wycked
,
of
the
Iewes
.
C.
Nowe
allthough
this
affection
of
Ioseph
,
deserued
greate
prayse
,
for
that
hee
soughte
to
burye
Christe
so
honourably
,
yet
notwithstandyng
fyrste
of
all
me
must
consyder
the
prouidence
of
God
,
because
amonge
his
seruauntes
hee
chose
a
man
,
noble
and
of
greate
dignitie
,
whiche
should
begynne
with
the
honoure
of
the
Sepulchre
,
to
couer
the
reproche
and
ignomynie
of
the
Crosse
.
And
truely
,
seeyng
hee
put
hym selfe
in
daunger
and
hatred
of
all
men
,
and
aduentured
hym selfe
in
greate
perylles
,
there
is
no
doubte
,
but
that
hee
was
made
thus
boulde
by
the
secrete
instincte
of
the
holy
Ghoste
.
For
althoughe
hee
were
before
one
of
the
Disciples
of
Christe
,
yet
notwithstandynge
,
hee
neuer
durste
openly
and
freelye
confesse
his
faythe
:
But
nowe
,
when
in
the
deathe
of
Christe
,
there
was
a
syght
to
bee
seene
of
great
desperation
,
and
whiche
was
able
to
breake
a
stoute
courage
,
howe
commeth
hee
to
bee
so
boulde
,
that
beynge
in
greate
terrour
hee
feareth
nothynge
,
and
goeth
farther
than
hee
maye
doe
with
ease
?
Let
vs
vnderstande
therefore
,
that
the
sonne
of
God
was
buried
by
the
hande
of
Ioseph
,
by
Gods
appointment
.
To
this
ende
also
,
the
circumstaunces
whiche
are
here
noted
ought
to
bee
referred
.
M.
Fyrste
oure
Euangeliste
saith
,
that
hee
was
ryche
:
not
that
hee
dyd
preuayle
anye
thynge
the
more
because
hee
was
ryche
,
but
to
the
ende
he
myght
shewe
a
reason
as
it
were
,
why
this
Ioseph
so
easely
obtayned
the
bodye
of
Iesu
at
the
handes
of
the
Romayne
Deputie
.
For
great
is
the
prerogatiue
of
ryche
men
with
the
Iudges
of
this
worlde
.
And
wee
knowe
howe
fylthye
and
infamous
a
woorke
it
was
to
take
the
carcas
of
a
crucefyed
man
,
out
of
the
hande
of
the
Hangeman
,
or
tormenter
.
But
wee
are
taught
by
this
example
,
that
ryche
men
are
so
farre
from
excuse
,
if
they
robbe
Christe
of
his
honour
,
that
they
are
rather
gyltye
of
twoo
faultes
,
when
they
conuerte
those
prouocations
whyche
shoulde
styrre
them
vp
into
lettes
.
Wee
graunte
truely
this
thynge
to
bee
very
commen
and
oftentymes
seene
,
that
they
whiche
seme
to
excelle
others
,
pluck
theyr
necke
out
of
the
coller
,
that
they
are
to
nyce
and
tender
,
and
that
they
are
to
circumspecte
and
fearefull
:
But
wee
must
haue
an
other
manner
of
consideration
,
that
excepte
oure
ryches
and
honours
bee
helpes
to
the
woorshyppes
of
God
,
wee
do
wyckedly
abuse
them
.
Moreouer
Ioseph
hath
perpetual
praise
because
he
agreed
not
to
the
Iewes
which
condemned
Christe
.
Riches
not
vsed
to
the
worship
of
God
,
are
abused
.
By
the
whiche
example
Senatours
and
Magistrates
being
admonyshed
,
ought
to
take
hede
vnto
them selues
,
leaste
they
synne
against
theire
conscience
in
sheadynge
of
Innocent
bloude
.
A.
Saint
Luke
addeth
,
sayinge
:
whiche
wayghted
also
for
the
kyngdome
of
God.
Ioseph
is
here
praysed
for
waytinge
for
the
kyngdome
of
God
.
Hee
is
praysed
also
for
his
ryghteousnes
:
But
this
waytinge
for
the
kyngdome
of
God
,
was
the
very
roote
and
originall
of
righteousnes
.
By
the
kyngdome
of
God
wee
must
vnderstande
the
promysed
renewynge
in
Christe
.
For
the
integritie
of
order
cannot
stande
,
(
whiche
the
Prophetes
sayde
shoulde
bee
at
the
commyng
of
Christe
)
but
when
God
dothe
gather
those
men
that
are
dispersed
vnder
his
Impery
.
In
this
therfore
Ioseph
is
commended
,
that
in
a
myserable
state
and
subiecte
to
destruction
,
hee
kepte
the
hope
of
redemption
whiche
was
promysed
of
God.
Hereuppon
also
spryngeth
the
feare
of
God
,
and
a
desyre
to
leade
a
godly
lyfe
.
For
it
cannot
bee
that
any
man
should
serue
God
,
but
hee
whiche
assureth
hym selfe
that
hee
wyll
bee
his
delyuerer
.
Lette
vs
also
note
,
that
saluation
in
Christe
beynge
offered
to
all
the
Iewes
alyke
,
and
his
promyse
commen
to
all
men
,
the
holye
Ghoste
wytnesseth
that
it
was
recyued
but
of
a
fewe
,
as
wee
maye
reade
here
of
Ioseph
.
Whereby
it
appeareth
that
the
inspeakeable
grace
of
God
was
wyckedly
despysed
of
all
men
for
the
most
part
through
obliuion
.
All
men
coulde
talke
in
boastinge
wyse
of
the
commynge
of
Christe
,
but
the
couenaunt
of
God
was
fixed
in
the
hartes
but
of
a
fewe
,
that
they
myght
aryse
by
faythe
to
the
spirituall
renouation
.
But
I
woulde
to
God
the
lyke
myserable
corruption
were
not
in
these
dayes
.
Howe
many
be
there
I
praye
you
whiche
wayte
for
the
kyngdome
of
God
?
Are
not
all
men
for
the
moste
parte
so
fastened
to
the
earth
as
though
there
were
no
promysed
resurrection
?
But
howesoeuer
the
greater
part
forgettyng
them selues
,
doe
streye
to
and
fro
,
let
vs
remember
that
this
vertue
is
proper
to
the
faythfull
to
seke
those
things
that
are
aboue
:
and
specially
nowe
that
the
grace
of
God
hathe
bryghtly
shyned
through
the
Gospell
,
teachynge
vs
that
wee
shoulde
deny
vngodlynes
,
and
worldly
lustes
,
Titus
.
2.
and
that
we
should
lyue
soberly
,
and
ryghteously
,
and
Godly
in
this
presente
worlde
,
lookynge
for
that
blessed
hope
and
appearyng
of
the
glory
of
the
greate
God.
Of
Aramathea
.
Saint
Luke
saythe
that
it
was
a
Cittie
of
the
Iewes
.
Some
saye
that
it
is
the
same
whiche
is
called
Ramatha
,
beynge
sytuate
on
Mounte
Ephraim
,
besyde
Lydda
,
whiche
was
called
afterwarde
Diospolis
.
Whiche
also
was
Iesus
Disciple
.
Saynt
Iohn
saythe
,
that
he
was
a
pryuie
Disciple
of
Christe
,
for
feare
of
the
Iewes
.
This
man
,
althoughe
hee
had
hearde
Christe
preachynge
,
and
was
throughlye
perswaded
that
hee
was
the
Messias
,
yet
for
all
this
hee
durste
not
confesse
hym
so
to
bee
,
leaste
hee
shoulde
bee
caste
out
of
the
Synagoge
.
As
concernynge
the
whiche
,
reade
the
ninthe
of
Iohn
.
58
Hee
wente
to
Pilate
and
begged
the
body
of
Iesu
:
Then
Pilate
commaunded
the
body
to
be
deliuered
.
Hee
went
to
Pilate
.
C.
Saint
Marke
hathe
:
Hee
went
bouldly
to
Pilate
.
Here
wee
see
that
what
bouldenes
so
euer
man
hathe
,
the
same
commeth
altogether
from
God
.
Furthermore
,
wee
see
that
wee
oughte
not
to
dispayre
of
those
,
who
although
as
yet
they
doe
not
openly
professe
the
truthe
of
the
Gospell
,
yet
notwithstandynge
,
they
doe
in
harte
imbrace
the
same
,
and
are
secrete
disciples
thereof
.
When
occasion
is
geuen
,
it
may
happen
to
them
by
the
grace
of
God
,
that
they
shall
come
foorthe
,
and
openly
declare
that
they
consented
not
to
the
effusion
of
Innocent
bloude
,
and
to
the
resystynge
of
the
truthe
,
when
his
Disciples
whiche
haue
alreadye
the
profession
of
truthe
,
shall
flie
for
feare
.
And
begged
the
bodye
of
Iesu
.
Hee
durste
not
take
downe
the
bodye
of
Christe
by
his
owne
authoritie
or
power
.
For
the
bodyes
of
those
whiche
are
put
to
deathe
by
the
magistrate
,
are
also
after
deathe
in
the
power
of
the
magistrate
.
Saynt
Marke
addeth
sayinge
:
And
Pilate
marueyled
that
hee
was
alreadye
deade
,
and
called
vnto
hym
the
Centurion
,
and
asked
of
hym
whether
hee
had
bene
anye
whyle
deade
.
And
when
hee
knewe
the
truthe
of
the
Centurion
,
hee
gaue
the
bodye
to
Ioseph
.
Saint
Iohn
hathe
:
And
Pilate
gaue
hym
lycence
.
But
our
Euangeliste
hathe
:
Then
Pilate
commaunded
the
body
to
be
deliuered
.
This
was
as
it
were
a
certain
preparation
to
proue
the
truthe
of
Christes
resurrection
:
leaste
the
false
Iewes
should
saye
that
hee
fayned
him selfe
to
be
dead
,
and
that
he
rose
from
that
counterfeyt
and
dissembled
death
:
Therefore
wytnesses
are
brought
in
,
that
he
was
certaynely
dead
.
But
it
was
done
by
the
wounderfull
permission
of
God
,
that
Pylate
should
graunte
the
bodie
of
Christe
vnto
Ioseph
.
59
And
when
Ioseph
had
taken
the
body
,
he
wrapped
it
in
a
cleane
lynnen
clohe
.
And
when
Ioseph
had
taken
the
body
.
A.
Saint
Marke
hathe
:
And
hee
bought
a
lynnen
clothe
.
God
truely
would
bury
his
Christe
,
with
a
glorious
burial
,
although
his
death
had
nothing
but
ignominie
:
It
was
sumptuous
and
done
with
coste
,
because
it
was
a
certayne
preparation
to
the
glory
of
the
resurrection
.
And
therefore
the
dead
ought
to
be
buried
with
some
honest
preparation
to
couer
theire
bodies
,
into
the
whiche
they
are
put
vntyll
the
daye
of
resurrection
.
The
Iewes
had
many
ceremonies
in
burying
their
deade
,
to
whome
so
greate
lyght
dyd
not
shyne
:
This
onely
belongeth
vnto
vs
as
well
as
to
them
,
not
to
leaue
the
dead
carcases
vpon
the
grounde
for
byrdes
and
beastes
,
but
to
bury
them
in
the
earth
,
where
they
may
be
kepte
vntyll
the
daye
of
Christes
comming
,
He
wrapped
it
in
a
cleane
lynnen
cloth
.
In
that
the
body
of
Christ
was
wrapped
in
a
cleane
lynnen
clothe
,
and
layde
vp
in
a
newe
Sepulchre
,
it
was
thereby
declared
that
some
newe
thynge
was
done
whiche
was
not
hearde
of
before
.
For
Christe
ought
not
to
haue
bene
layde
with
other
deade
men
,
because
he
went
to
open
the
way
to
a
newe
life
.
The
buriall
of
Christe
also
doth
admonish
vs
of
our
dutie
:
Of
the
whiche
the
Apostle
wryteth
,
Rom.
6.
saying
,
All
we
whiche
are
baptised
into
Iesus
Christe
,
are
baptised
to
dye
with
hym
:
where
hee
teacheth
at
large
what
it
is
to
bee
buried
with
Christe
,
and
also
to
ryse
with
hym
agayne
.
Saint
Iohn
also
maketh
mention
of
a
certayne
disciple
of
Christe
,
whose
name
was
Nicodemus
,
whiche
dyd
helpe
Ioseph
in
the
buriall
of
Christe
:
his
woordes
are
these
:
And
there
came
also
Nicodemus
,
whiche
at
the
beginninge
came
to
Iesus
by
nyghte
)
and
brought
of
Myrre
and
Aloes
myngled
together
,
aboute
an
houndred
pounde
wayghte
.
Then
tooke
they
the
body
of
Iesus
,
and
wounde
it
in
lynnen
clothes
,
with
the
odoures
.
By
the
example
of
these
men
,
is
prescribed
vnto
vs
what
wee
owe
vnto
Christe
.
For
bothe
of
them
to
make
a
playne
declaration
of
their
faythe
,
tooke
Christe
from
the
Crosse
,
(
but
not
without
great
daunger
)
and
brought
hym
to
the
Sepulchre
.
Greatly
therefore
is
oure
negligence
to
bee
blamed
if
wee
defraude
hym
of
the
confession
of
oure
faythe
,
nowe
that
hee
raigneth
in
heauenly
glory
.
Saint
Iohn
hathe
:
As
the
manner
of
the
Iewes
is
to
bury
.
C.
That
the
Iewes
buryed
the
bodyes
of
the
deade
with
swete
odoures
and
spyces
,
we
may
gather
of
the
buriall
of
Iacob
,
of
the
whiche
it
is
sayde
:
And
Ioseph
commaunded
his
seruauntes
the
Phisitions
to
imbaume
his
father
:
and
the
Phisitians
embawmed
Israell
fourty
dayes
longe
,
Gene.
50.
for
so
long
dothe
the
embawmyng
laste
.
These
Balmes
and
odoures
were
vsed
to
kepe
the
carcas
for
a
tyme
from
corruption
and
stynke
.
After
therefore
Christe
had
suffered
moste
shamefull
ignominie
vppon
the
Crosse
,
God
woulde
haue
his
buriall
to
be
honourable
,
that
it
might
foreshewe
the
glory
of
his
resurrection
.
Ioseph
and
Nicodemus
,
do
bestowe
so
greate
coste
,
that
it
myght
seme
superfluous
:
But
we
must
consider
the
purpose
of
God
,
which
led
them
by
his
spirite
to
geue
this
honour
vnto
his
sonne
,
that
the
swete
odoure
of
the
Sepulcher
might
take
away
the
horror
of
the
Crosse
.
Moreouer
those
thinges
which
are
extraordinary
,
ought
not
to
be
drawen
into
example
.
Saint
Iohn
also
by
those
woordes
before
recited
,
doth
declare
that
this
was
one
of
the
ceremonies
of
the
lawe
.
For
it
was
necessary
that
the
people
of
olde
tyme
,
namely
the
Iewes
,
shoulde
bee
stayed
vp
by
suche
lyttle
helpes
,
who
had
not
suche
manifest
testimony
of
his
resurrection
,
that
with
constant
faythe
they
myght
looke
for
the
comming
of
the
mediatour
.
Wherfore
wee
must
note
the
difference
betweene
vs
,
to
whom
the
brightnes
of
the
Gospell
hath
shyned
,
and
the
fathers
,
to
whom
figures
and
shadowes
supplyed
the
absence
of
Christ
.
This
is
the
reason
:
then
,
greater
pompe
of
Ceremonyes
was
tollerable
,
which
at
this
day
cannot
be
vsed
without
faulte
.
For
they
which
at
this
day
burye
the
deade
so
sumptuouslye
,
do
not
onely
burye
dead
men
,
but
also
they
(
so
muche
as
they
can
)
plucke
Christ
himselfe
the
kinge
of
life
,
from
Heauen
,
and
do
shutte
him
into
the
Sepulcher
:
because
his
resurrection
hath
abrogated
those
oulde
Ceremonies
.
For
the
promise
and
the
worde
of
God
is
the
soule
as
it
were
,
whiche
geeueth
lyfe
vnto
Ceremonies
:
the
worde
beinge
taken
away
,
all
rightes
what
soeuer
that
men
obserue
,
are
nothinge
but
meere
superstition
:
because
immoderate
coste
doth
extinguishe
the
sweete
odoure
of
Christes
resurrection
.
Moreouer
S.
Iohn
addeth
sayinge
:
And
in
the
place
where
hee
was
crucifyed
there
was
a
garden
,
and
in
the
garden
a
newe
Sepulcher
.
wherein
was
man
neuer
layed
.
There
layed
they
Iesus
therefore
,
because
of
the
preparinge
of
the
Sabothe
of
the
Iewes
.
Because
the
time
was
farre
spente
,
and
the
Sunne
settinge
(
which
was
the
beginninge
of
the
Saboth
)
was
at
hande
,
Ioseph
and
Nicodemus
chose
this
garden
as
a
fitte
and
conuenient
place
for
their
purpose
.
60.
And
layed
it
in
his
new
tombe
,
which
hee
had
hewen
out
euen
in
the
rocke
,
and
rolled
a
great
stone
to
the
dore
of
the
Sepulcher
,
and
departed
.
And
layed
it
in
his
B.
Luke
and
Iohn
do
declare
what
Matthewe
meaneth
by
this
newe
Sepulcher
,
sayinge
,
In
the
whiche
neuer
anye
man
was
layed
.
C.
Whereby
wee
gather
that
Christe
was
honourablye
buryed
.
For
there
is
no
doubte
but
that
Ioseph
beinge
a
riche
man
,
and
grauntinge
his
Sepulcher
vnto
the
Lorde
,
spared
not
any
other
coste
which
was
necessary
for
his
buriall
.
Which
hee
had
hewen
out
The
Euangelist
Marke
hath
:
Whiche
hee
had
hewen
out
of
the
rocke
.
And
rolled
a
greate
stone
to
the
dore
of
the
Sepulcher
Hee
rolled
this
greate
stone
to
the
dore
of
the
Sepulcher
,
eyther
lest
some
shoulde
spoile
the
deade
carcas
,
or
els
steale
it
away
.
But
by
this
meane
the
prouidence
of
God
woulde
take
awaye
all
vaine
suspicions
,
and
make
a
waye
to
the
gloryous
resurrection
of
Christe
.
61.
And
there
was
Mary
Magdalene
,
and
the
other
Marye
sittinge
ouer
against
the
Sepulcher
.
And
there
was
Marye
Magdalene
,
A.
The
Euangelist
Marke
hath
:
And
Mary
Magdalene
&
Mary
Iosephe
beheld
where
he
was
layed
.
Luke
hath
:
The
women
that
followed
after
,
which
had
come
with
him
from
Galile
,
behelde
the
Sepulcher
,
and
howe
his
body
was
layed
.
She
,
whom
Mathew
calleth
the
other
Marye
,
is
sayde
of
Marke
to
be
the
mother
of
Ioseph
and
the
brother
of
Iames.
S.
Luke
addeth
sayinge
:
And
they
returned
and
prepared
sweete
odores
and
oyntmentes
.
Mathew
and
Marke
onlye
declare
that
the
women
behelde
howe
&
where
hee
was
layed
:
but
Luke
here
expresseth
their
purpose
also
,
namelye
that
they
retourned
into
the
Cittye
to
prepare
swete
odores
and
oyntmentes
,
that
two
dayes
after
they
might
celebrate
his
funerall
.
E.
But
when
they
prepared
their
sweete
odores
and
oyntmentes
,
Marke
declareth
sayinge
:
And
when
the
Sabothe
was
past
,
Marke
.
16.
Marye
Magdalene
,
and
Marye
Iacob
,
and
Salome
,
brought
sweete
odoures
,
that
they
might
come
and
anoint
him
.
For
after
that
they
had
marked
the
place
,
and
sawe
howe
the
Lord
was
put
into
the
Sepulcher
,
the
Sabothe
came
vppon
them
.
On
the
which
Saboth
they
rested
accordinge
to
the
commaundement
:
but
the
Saboth
day
beinge
paste
,
they
prepared
by
and
by
theyr
sweete
odoures
,
and
oyntmentes
.
Wherefore
the
wordes
of
Luke
seeme
to
be
placed
oute
of
order
,
whiche
should
be
red
thus
:
But
the
women
returned
and
rested
the
Saboth
day
according
to
the
commaundement
,
the
which
beinge
paste
they
prepared
sweete
odoures
and
oyntmentes
.
62.
The
next
day
,
that
followed
the
day
of
preparinge
the
hye
Priestes
and
Phariseys
came
together
vnto
Pilate
.
The
next
daye
that
followed
C.
In
this
narration
,
the
purpose
of
Mathewe
was
not
so
muche
to
shew
with
what
obstinate
madnes
the
Scribes
&
Priestes
persecuted
Christ
,
as
to
represente
vnto
vs
in
a
glasse
the
inspeakeable
prouidence
of
God
in
prouinge
the
resurrection
of
his
sonne
.
The
crafty
and
false
Iewes
conspire
amonge
themselues
,
and
do
deuise
a
waye
by
the
which
they
might
extinguishe
the
memorye
of
Christe
beinge
deade
.
For
they
see
that
they
haue
profited
nothinge
excepte
they
oppresse
the
fayth
of
the
resurrection
.
But
while
they
go
about
to
bring
this
thinge
to
passe
,
they
bring
that
other
thinge
,
which
they
sought
to
hyde
into
the
lighte
of
knowledge
.
For
truly
the
resurrection
of
Christ
should
haue
bene
more
obscure
,
or
at
the
least
,
they
should
haue
had
more
libertye
to
denye
the
same
,
excepte
they
had
set
witnesses
to
keepe
the
Sepulcher
.
Therefore
wee
see
that
the
Lord
doth
not
onelye
frustrate
the
expectacion
of
crafty
men
,
but
also
snaringe
them
in
their
owne
deuises
causeth
them
to
obey
his
wil.
The
ennemyes
of
Christe
were
vnworthye
to
behoulde
his
resurrection
:
but
yet
it
was
meete
that
their
impudencye
should
be
reproued
,
and
that
the
pretence
of
sclaunder
shoulde
be
taken
from
them
,
yea
that
theyr
owne
consciences
might
be
conuinced
,
least
they
shoulde
be
excusable
throughe
ignoraunce
.
For
what
greater
testimonye
of
Christes
resurrection
coulde
there
be
,
than
to
finde
the
Sepulcher
emptye
after
Christ
was
put
into
it
,
the
souldiers
watchinge
the
same
?
The
hye
Priestes
and
Phariseys
came
,
Behould
here
how
these
hye
Priestes
these
hypocrites
,
which
were
wont
to
reprehend
Christ
for
healing
those
that
were
sicke
,
on
the
Saboth
day
,
do
themselues
violate
the
Saboth
day
,
that
they
may
prosecute
their
mallice
against
Christ
.
63.
Sayinge
:
Sir
,
wee
do
remember
that
this
deceyuer
saide
,
while
hee
was
yet
aliue
:
After
three
dayes
will
I
aryse
againe
.
A.
This
our
sauioure
Christ
spake
in
the
16.
Chapter
goinge
before
.
But
they
mighte
also
haue
more
plainly
learned
this
thinge
at
the
mouthe
of
Iudas
,
who
hearde
the
Lorde
himselfe
saye
,
that
hee
would
ryse
againe
the
third
day
.
64.
Commaunde
therefore
that
the
Sepulcher
be
made
sure
vntill
the
thirde
day
,
lest
his
Disciples
come
and
steale
him
awaye
,
and
saye
vnto
the
people
:
hee
is
rysen
from
the
deade
.
And
the
last
error
shal
be
worse
than
the
first
.
Commaunde
therefore
that
the
Sepulcher
C.
There
is
no
doubt
but
that
this
cogitacion
came
into
their
myndes
by
the
instincte
of
the
holy
ghoste
,
not
onely
because
the
Lord
would
take
iust
vengeaunce
of
their
wickednes
,
but
also
because
hee
mente
to
brydle
their
vncleane
tonges
.
And
by
the
way
we
maye
also
see
howe
greatlye
the
wicked
are
blinded
,
when
they
are
bewitched
of
Sathan
.
They
call
him
a
deceyuer
,
whose
deuine
power
and
glory
brightly
shyned
a
little
before
by
so
manye
myracles
.
By
such
examples
wee
are
taughte
that
wee
ought
to
consider
the
glory
of
God
betimes
with
godlye
modestye
and
diligence
,
when
it
declareth
it selfe
,
least
that
brutish
and
horrible
blindnes
follow
our
obstinacy
.
Least
his
Dysciples
come
,
Bu.
Behould
here
the
care
of
the
wicked
and
the
disquietnes
of
their
consciences
,
whiche
feare
leaste
the
great
stone
should
be
rolled
awaye
,
and
the
body
of
Christ
taken
out
of
the
Sepulcher
,
by
those
men
which
were
so
farre
from
this
bouldnes
,
that
they
rather
stoode
in
feare
of
them
,
and
which
so
hardly
beleeued
after
the
resurrection
,
Marke
16.
that
Christe
was
rysen
againe
,
that
for
this
cause
Christe
reprehended
the
hardnes
of
their
hartes
.
And
saye
vnto
the
people
hee
is
rysen
,
These
hypocrites
would
seeme
to
haue
a
greate
care
for
the
simple
people
,
when
as
in
deede
they
went
about
nothing
but
to
prouide
for
their
owne
kingdome
,
mockinge
the
people
in
their
hartes
:
as
if
they
shoulde
saye
:
Wee
feare
least
the
people
shoulde
be
seduced
.
And
the
last
error
shal
be
worse
than
the
firste
This
they
adde
to
moue
the
minde
of
the
Iudge
:
as
if
they
should
saye
,
This
also
belongeth
to
the
publique
peace
.
For
except
thou
do
this
thinge
,
the
laste
error
will
be
worse
than
the
first
to
bringe
trouble
.
They
call
the
truth
of
the
Gospell
and
the
kingdome
of
God
,
error
,
and
the
cause
of
trouble
:
and
that
falselye
.
65.
Pilate
saide
vnto
them
:
yee
haue
the
watche
,
go
your
waye
and
make
it
as
sure
as
ye
can
.
C.
Pilate
by
these
wordes
declareth
that
hee
geeueth
them
leaue
accordinge
to
their
requeste
,
to
sette
souldiours
to
watche
the
Sepulcher
.
Pilate
mighte
haue
beene
iustlye
angerye
wyth
these
hypocrites
,
and
haue
denyed
them
theyr
pitition
:
but
it
was
broughte
to
passe
by
the
secrete
counsayle
and
purpose
of
God
,
that
hee
shoulde
not
hinder
that
whiche
they
went
about
.
For
it
did
greatly
serue
to
the
manifestinge
and
settinge
forth
of
the
Lordes
resurrection
.
66.
So
they
wente
and
made
the
Sepulcher
sure
with
watchemen
,
and
sealed
the
stone
.
Bu.
The
Iewes
toke
a
great
manye
souldiours
,
made
a
very
stronge
watche
,
compassed
the
Sepulcher
rounde
about
,
shutte
the
dore
of
the
Sepulcher
with
the
greate
stone
so
close
as
mighte
be
,
and
sealed
the
same
,
least
there
might
be
some
deceite
also
in
the
keepers
.
M.
All
things
were
done
with
greate
diligence
that
Christe
mighte
be
kepte
in
the
Sepulcher
.
Wyth
the
like
diligence
manye
go
about
at
this
daye
to
keepe
the
truth
in
secrete
.
But
as
this
keepinge
of
the
bodye
of
Christe
appointed
by
the
ennemyes
,
with
the
more
dyligence
it
was
done
,
the
more
it
confirmed
the
certaintye
and
glorye
of
Christes
resurrection
:
euen
so
theyr
violence
also
which
go
about
at
this
day
,
to
kepe
the
truth
hidden
in
darkenes
,
the
greater
that
it
is
,
and
the
more
it
is
confirmed
with
the
power
of
the
Magistrate
,
the
more
a
greate
deale
it
setteth
forth
the
power
and
glory
of
the
truth
.
C.
By
all
these
thinges
trulye
which
the
Iewes
obtayned
at
the
handes
of
Pilate
,
they
were
the
more
bound
that
they
might
not
excuse
them selues
by
any
cauilles
.
For
althoughe
they
durste
rage
and
rayle
at
Christe
without
all
shame
after
his
resurrection
,
yet
notwithstanding
they
sealed
theyr
owne
mouthes
faster
a
greate
deale
,
with
the
signet
of
Pilate
than
they
did
the
Sepulcher
.
And
thus
far
as
concerning
the
Passion
,
and
sumptuous
buriall
of
Christe
.
The
xxviii
.
Chapter
.
VPpon
an
eueninge
of
the
Sabothes
,
whiche
dawneth
the
first
day
of
the
Sabothes
,
came
Marye
Magdalene
,
and
the
other
Mary
to
see
the
Sepulcher
.
Vppon
the
eueninge
of
the
Sabothes
,
C.
Now
we
be
come
to
the
conclusion
of
our
redemption
.
For
herevppon
commeth
the
liuelye
trust
of
our
reconsiliation
with
God
,
because
Christ
is
the
conquerour
of
death
and
hell
,
that
hee
might
declare
the
power
of
a
newe
life
to
be
in
his
handes
.
Wherefore
rightly
sayth
the
Apostle
Paule
,
1.
Cor.
15.
that
there
shal
be
no
Gospell
,
and
that
the
hope
of
saluation
is
vaine
excepte
wee
beleue
that
Christe
is
rysen
from
the
deade
.
For
so
at
the
laste
righteousnes
was
purchased
vnto
vs
,
and
the
enteraunce
into
Heauen
made
open
:
furthermore
,
oure
adoption
was
confirmed
,
when
Christe
in
rysinge
agayne
,
and
declaringe
the
power
of
his
spirite
,
hath
proued
himselfe
to
be
the
sonne
of
God
.
And
althoughe
hee
manifested
his
resurrection
otherwyse
than
our
fleshlye
sence
and
reason
would
requyre
:
yet
notwithstandinge
this
order
&
maner
which
pleaseth
him
,
oughte
to
seeme
best
of
all
in
our
eyes
.
Hee
wente
out
of
the
Sepulcher
without
witnes
,
that
the
voyde
and
emptye
place
mighte
be
the
first
token
:
then
he
thought
it
good
to
shew
the
women
by
the
Angels
that
hee
was
aliue
:
after
that
hee
appeared
to
them
,
and
at
the
lengthe
to
the
Apostles
,
and
that
oftentimes
.
And
so
hee
brought
his
Apostles
by
little
and
little
,
accordinge
to
their
capascity
,
to
more
full
and
perfecte
vnderstanding
.
But
whereas
hee
began
first
with
the
woman
,
and
did
not
onely
shewe
himselfe
vnto
them
,
but
enioyned
vnto
them
also
the
preachinge
of
the
Gospell
to
the
Apostles
,
that
they
might
be
as
it
were
their
maisters
,
he
doth
it
to
correcte
the
sluggishnes
of
the
Apostles
,
which
throughe
feare
laye
allmoste
out
of
hart
,
when
as
the
women
diligently
made
hast
to
the
Sepulcher
:
who
for
their
dilligence
receyued
no
small
rewarde
.
For
although
their
deuise
to
anoynt
Christ
was
not
without
fault
,
because
they
thought
him
to
be
as
yet
dead
,
yet
notwithstanding
hee
forgeuinge
their
infirmity
,
did
greatly
aduaunce
them
to
honor
,
resigninge
vnto
them
the
Apostolicall
office
for
a
time
which
was
forsaken
of
the
men
.
And
so
hee
sheewed
that
to
be
true
which
the
Apostle
Paule
wryteth
sayinge
,
1.
Cor.
1.
God
hath
chosen
the
folishe
and
weake
thinges
of
this
worlde
to
confounde
the
wyse
and
mightye
.
Vppon
an
eueninge
of
the
Sabothes
C.
The
Hebrewes
call
the
whole
night
the
eueninge
.
And
whereas
it
is
sayde
,
of
the
Sabothes
,
wee
muste
note
that
the
plurall
nomber
is
here
put
for
the
singuler
.
Furthermore
this
word
Sabothe
,
signifyeth
that
day
whiche
was
consecrated
of
the
Lorde
:
it
signifyeth
the
whole
weeke
also
,
that
holy
daye
onely
excepted
:
wherefore
the
day
followynge
is
called
the
first
of
the
Sabothes
.
Whervppon
the
proude
Pharisey
said
:
Luke
18.
I
fast
twyse
in
the
Sabothe
,
(
accordinge
to
the
lattine
translation
)
or
weeke
.
Hee
calleth
therefore
the
eueninge
of
the
Sabothes
,
whiche
dawneth
or
beginneth
his
light
the
first
of
the
Sabothes
,
the
morninge
or
dawninge
of
that
day
in
the
which
Christ
arose
:
the
which
hee
calleth
here
the
first
of
the
Sabothes
,
that
is
to
say
,
the
first
daye
after
the
Sabothe
in
the
weeke
followinge
.
The
whiche
hee
so
calleth
because
the
Iewes
accordinge
to
the
manner
of
the
Scripture
,
beganne
the
day
from
the
eueninge
,
Gene.
1.
accordinge
to
this
saying
of
Moyses
:
And
the
eueninge
and
the
morninge
was
made
one
daye
.
The
Euangeliste
Marke
hath
:
Early
in
the
morninge
the
first
daye
of
the
Sabothe
.
S.
Luke
hath
:
But
vppon
the
first
day
of
the
Sabothes
very
earlye
in
the
morninge
,
when
it
was
yet
darke
.
These
three
do
sufficientlye
declare
what
the
eueninge
of
the
Sabothes
is
:
euen
as
if
one
shoulde
saye
,
In
that
nighte
the
morninge
whereof
was
the
beginning
of
the
first
day
of
the
weeke
.
All
the
Euangelistes
therefore
do
meane
,
that
the
Saboth
beinge
ended
the
women
consulted
to
meete
betymes
in
the
morninge
to
see
the
Sepulcher
.
Came
Mary
Magdalene
&c.
Mathewe
sayth
here
that
there
came
onlye
two
of
the
Maryes
to
see
the
Sepulcher
.
Marke
ioyninge
the
thirde
,
sayth
that
they
boughte
sweete
odoures
to
anoynt
the
bodye
.
And
by
the
wordes
of
Luke
it
may
be
gathered
that
there
came
not
onelye
two
or
three
but
manye
.
But
this
is
verye
vsuall
amonge
sacrede
writers
,
amonge
manye
to
expresse
a
fewe
.
To
see
the
Sepulcher
,
C.
These
ment
when
they
had
found
the
body
of
Christ
to
anoint
it
with
oyntmentes
and
sweete
spyces
,
as
Iosephe
and
Nicodemus
had
done
.
Notwithstandinge
it
may
be
demaunded
howe
this
dilligence
of
the
women
,
mingled
with
superstition
,
pleased
God
.
But
there
is
no
doubte
,
but
that
they
takinge
the
maner
of
anoynting
the
dead
from
the
fathers
,
did
apply
it
to
this
ende
,
that
they
might
get
consolation
in
the
sorrowe
of
death
by
the
hope
of
the
life
to
come
.
Therefore
they
sinned
in
this
,
that
they
remembred
not
the
whiche
their
Lorde
had
sayd
before
as
concerninge
his
resurrection
,
but
sought
the
lyuinge
amonge
the
deade
.
2.
And
behould
there
was
a
great
earthquake
,
for
the
Angell
of
the
Lorde
descended
from
Heauen
,
and
rolled
awaye
the
stone
from
the
dore
,
and
sate
vppon
it
.
And
behoulde
there
was
a
great
earthquake
,
C.
The
earthquake
was
made
before
the
women
came
to
the
Sepulcher
:
but
truly
not
without
the
counsayle
of
God
.
For
it
was
meete
that
there
shoulde
be
some
testimonye
of
the
resurrection
of
Christe
.
Euen
as
if
a
kinge
shoulde
anoynte
his
sonne
before
the
people
,
euen
so
God
declared
by
the
resurrection
,
and
consecrated
his
sonne
a
kinge
.
This
earthquake
therefore
was
a
token
of
deuine
power
:
it
was
also
a
type
of
the
earthquake
to
come
,
with
the
whiche
the
earthe
shal
be
striken
,
when
it
shall
geue
vp
the
bodies
of
the
deade
.
Moreouer
this
wonderfull
signe
was
necessary
to
styrre
vp
the
mindes
of
the
women
,
that
they
should
not
conceyue
any
humaine
or
terestrial
thinge
,
but
shoulde
lift
vp
their
mindes
,
to
the
new
worke
of
God
and
vnloked
for
.
For
the
Angell
of
the
Lord
descended
C.
The
cause
of
the
earthquake
was
the
comminge
downe
of
the
Angell
from
Heauen
.
If
the
force
of
an
Angell
be
suche
that
his
descendinge
from
Heauen
should
shake
the
earth
,
what
shall
wee
loke
for
at
the
comminge
of
Christ
to
Iudgement
?
And
rolled
away
the
stone
,
The
Angell
came
not
because
of
Christ
,
as
though
hee
coulde
not
come
oute
of
the
Sepulcher
withoute
his
helpe
:
but
to
the
ende
the
women
and
the
Apostles
mighte
beleeue
that
Christe
was
rysen
,
that
the
Sepulcher
was
opened
by
the
Angell
,
that
it
might
be
shewed
to
be
emptie
.
But
it
is
certaine
that
hee
arose
&
went
out
of
the
Sepulcher
,
the
stone
lyinge
still
in
the
mouthe
of
the
same
.
Howbeit
there
are
some
whiche
saye
that
Christ
arose
and
went
forth
of
the
Sepulcher
without
anye
myracle
,
by
the
worke
of
the
Angell
.
But
hee
whiche
was
able
by
his
owne
power
to
rayse
himselfe
in
the
Sepulcher
,
was
able
also
by
the
same
power
to
go
out
of
the
Sepulcher
the
dore
thereof
beinge
shut
with
a
great
stone
,
that
hee
might
be
myraculouslye
raised
without
any
worke
of
the
Angel.
3.
His
countenan e
was
like
lighteninge
,
and
his
rayment
white
as
snowe
.
His
countenaunce
was
like
lighteninge
A.
As
in
the
earthquake
a
certaine
heauenly
power
of
Christe
was
declared
:
euenso
also
in
the
apparell
and
forme
of
the
Angell
,
the
brightnes
of
the
dietye
,
as
it
were
by
beames
shewed
forthe
it selfe
,
to
the
ende
the
women
mighte
knowe
that
hee
was
not
a
mortall
man
,
whiche
beinge
nye
vnto
them
seemed
like
a
man
.
For
althoughe
neither
the
brightnes
of
the
lighte
,
nor
the
whitenes
of
the
snowe
,
is
nothinge
to
the
glory
of
God
in
comparison
:
yet
notwithstandinge
hee
teachinge
himselfe
to
be
nere
by
externall
tokens
,
doth
call
vs
vnto
him
accordinge
to
the
weakenes
of
our
capascitye
.
This
one
thinge
onely
we
must
know
that
visible
signes
of
his
presence
are
offered
vnto
vs
that
our
mindes
may
apprehende
him
,
being
inuisible
:
and
that
vnder
corporall
formes
,
a
tast
of
his
spirituall
essence
is
offered
vnto
vs
that
wee
may
seeke
him
spiritually
.
Notwithstandinge
there
is
no
doubte
but
that
a
certaine
internall
efficacye
was
ioyned
to
the
externall
signes
,
whiche
did
printe
in
the
harts
of
the
women
the
feelinge
of
the
dietye
.
For
althoughe
they
were
made
afrayde
in
the
beginninge
,
yet
notwithstandinge
by
the
order
of
the
texte
it
shall
appeare
that
they
beinge
incouraged
againe
,
were
so
taught
by
little
and
little
,
that
they
felte
the
present
hande
of
God
.
M.
But
there
are
manye
appearinges
of
Angels
mencioned
in
the
Scriptures
,
in
the
whiche
,
such
excellente
brightnes
,
and
forme
,
as
is
here
described
,
is
not
to
be
founde
:
because
there
is
a
difference
betwene
this
that
was
done
in
them
,
and
that
,
whiche
was
done
in
the
resurrection
of
Christ
.
Moreouer
as
they
in
respect
of
theyr
nature
are
not
corporall
,
euenso
vnto
men
they
are
inuisible
of
themselues
:
Angels
.
but
to
the
ende
they
maye
be
seene
and
perceiued
of
men
,
they
take
vnto
themselues
externall
formes
,
accordinge
to
the
commoditye
and
fitnes
of
the
presente
busynes
or
matter
in
hande
:
and
they
do
take
them
,
not
to
kepe
them
continually
,
but
for
a
time
,
vntill
they
haue
discharged
their
ministery
in
this
world
,
for
the
which
they
were
sent
.
So
Angels
appeared
to
Abraham
and
to
Lot
in
the
forme
of
wayfayringe
men
.
Genesis
.
18.
Genesis
19.
C.
This
is
the
onely
difference
betweene
the
two
Euangelistes
,
that
Mathewe
and
Marke
make
mencion
but
of
one
Angell
onely
,
when
as
Luke
and
Iohn
make
mencion
of
two
.
But
this
shew
of
repugnancye
is
easlye
put
awaye
:
because
wee
know
how
oftentimes
the
figure
Synecdochen
is
vsed
in
the
Scripture
.
Two
Angels
therefore
were
seene
first
of
Marye
,
after
that
of
her
fellowes
.
But
because
the
other
which
did
speake
did
specially
turne
their
mindes
vnto
him
,
Mathewe
and
Marke
thoughte
it
sufficient
to
make
mencion
of
his
imbassage
.
Moreouer
where
as
Mathew
in
the
verse
going
before
,
sayth
that
the
Angell
sate
vppon
the
stone
,
it
is
husteron
protaeron
,
or
at
least
the
order
of
the
history
is
neglected
:
because
the
Angel
appeared
not
at
the
first
,
vntill
the
newnes
of
the
thinge
caused
the
women
to
be
carefull
and
to
marueile
.
4.
And
for
feare
of
him
the
kepers
were
astonied
and
became
as
deade
men
.
And
for
feare
of
him
M.
This
matter
came
farre
otherwyse
to
passe
than
the
hye
Priestes
loked
for
.
They
got
watchmen
,
to
fraye
the
poore
and
fearefull
Dysciples
from
the
body
of
the
Lord
.
But
behould
the
contrarye
:
for
they
which
were
set
to
make
other
afrayde
and
to
kepe
the
body
of
the
Lorde
,
are
so
vnable
to
hinder
the
resurrection
of
the
Lorde
,
that
they
are
wonderfully
terrefyed
at
the
appearinge
of
an
Angell
.
The
whiche
thinge
ought
to
be
a
great
consolation
and
comfort
vnto
vs
.
And
wee
muste
note
the
difference
betwene
the
two
kindes
of
feare
which
Mathewe
compareth
together
.
The
souldiers
were
made
afrayde
beinge
vsed
to
tumulte
and
so
were
ouercome
with
feare
,
that
they
fell
downe
as
it
were
halfe
deade
:
but
beinge
caste
downe
no
power
did
lifte
them
vp
.
The
feare
of
the
women
was
like
vnto
this
:
but
the
consolation
whiche
by
and
by
followed
,
did
restore
their
courage
agayne
whiche
almoste
quailed
,
that
they
mighte
haue
a
better
hope
.
Feare
pertaineth
to
the
electe
and
reprobate
.
And
it
is
meete
that
the
maiesty
of
God
shoulde
bringe
a
feare
and
horror
as
well
to
the
godlye
as
to
the
reprobate
,
that
all
fleshe
mighte
fall
downe
at
his
presence
.
But
when
God
himselfe
hath
humbled
his
electe
and
broughte
them
vnder
,
hee
doth
straighte
waye
mittigate
their
feare
,
leaste
they
should
faynt
beinge
oppressed
:
and
not
only
that
,
but
by
the
swetenes
of
his
grace
also
hee
healed
the
wounde
that
is
geeuen
:
but
as
for
the
reprobate
he
doth
either
exanimate
them
with
a
sodaine
feare
,
or
els
he
suffereth
them
to
languishe
vnder
longe
tormentes
.
But
our
Euangeliste
Matthewe
leauinge
of
to
make
mencion
of
the
watchmen
,
goeth
forwarde
with
the
narration
which
he
had
begon
of
the
women
comminge
to
the
Sepulcher
which
founde
not
the
watchmen
.
For
they
beinge
afearde
ranne
,
while
the
women
were
a
comminge
,
to
tell
the
hye
priestes
what
had
happened
.
And
to
the
end
all
things
which
are
written
of
so
blessed
and
wholesome
resurrection
by
the
Euangelistes
,
may
be
the
more
easely
vnderstode
wee
will
bringe
in
and
expounde
what
soeuer
any
man
doth
speake
of
the
same
,
in
that
order
in
the
whiche
the
most
diligente
and
best
interpreters
thincke
all
things
to
be
done
.
And
firste
of
all
what
the
women
thought
while
they
were
in
their
iorneye
,
it
maye
be
gathered
by
Marke
which
sayth
:
And
they
sayd
amonge
themselues
,
Who
shall
rolle
awaye
the
stone
for
vs
from
the
dore
of
the
Sepulcher
?
And
when
they
had
loked
,
Marke
.
16.
they
saw
that
the
stone
was
rolled
away
,
for
it
was
a
great
one
.
C.
This
doubt
Marke
onely
expresseth
:
but
seing
the
other
thre
do
shewe
that
the
Angell
rolled
away
the
stone
,
it
may
easelye
be
gathered
that
they
stode
in
a
doubte
,
not
knowinge
what
to
do
vntill
they
were
certifyed
by
the
power
of
God
.
But
hereby
we
may
learne
,
that
they
beinge
caryed
by
theyr
zeale
,
came
thither
,
not
certaine
of
their
purpose
.
They
saw
before
that
the
Sepulcher
was
shutte
with
a
great
stone
,
which
kept
all
men
from
comminge
therein
:
whye
did
they
not
consider
this
hauinge
leysure
at
home
,
but
onlye
because
reason
&
memory
failed
them
through
great
feare
?
But
because
in
a
godly
zeale
they
were
blinded
,
God
dothe
not
impute
this
fault
vnto
them
.
After
these
wordes
it
followeth
in
Luke
and
Marke
,
And
they
entered
into
the
Sepulcher
,
and
found
not
(
as
sayth
Luke
)
the
body
of
the
Lord
Iesu
.
And
it
came
to
passe
when
they
were
abasshed
at
this
thinge
,
they
saw
(
as
sayth
S.
Marke
)
a
yonge
man
,
sittinge
on
the
right
syde
,
clothed
in
a
longe
white
garment
,
and
they
were
afrayde
.
B.
The
Euangeliste
sayth
that
he
was
a
yonge
man
,
not
because
Angels
are
men
,
but
because
they
appeare
vnto
vs
in
the
likenes
of
men
beinge
otherwise
inuisible
:
wherefore
they
haue
oftentimes
the
names
of
men
geuen
vnto
them
.
But
the
women
beinge
made
afearde
are
comforted
by
the
Angell
with
these
words
:
Be
not
afrayde
:
Yee
seeke
Iesus
of
Nazareth
which
was
crucifyed
:
He
is
rysen
he
is
not
here
.
Beholde
where
they
had
put
him
.
But
go
your
waye
&
tell
his
Disciples
and
Peter
,
that
hee
goeth
before
you
into
Galile
:
there
shal
ye
see
him
as
he
said
vnto
you
.
And
they
went
out
quickely
&
fled
from
the
Sepulcher
:
for
they
trembled
&
were
amased
,
neither
said
they
any
thinge
to
any
man
,
for
they
were
afraide
.
A.
These
thinges
for
the
most
parte
are
expounded
in
the
5.
6.
and
7.
verses
of
this
Chapter
of
Mathewe
.
But
in
that
Christ
here
by
his
Angell
commaundeth
the
women
to
shew
his
resurrection
to
Peter
by
name
,
he
seemeth
therfore
to
do
it
,
because
Peter
thoughte
himselfe
vnworthy
to
haue
any
thinge
to
do
with
the
Lord
,
for
that
he
had
denied
him
:
a
deede
truly
which
made
him
worthye
to
be
reiected
for
euer
.
To
recreate
&
comforte
him
therefore
in
this
perplexity
,
hee
thoughte
good
to
expresse
his
name
,
to
the
ende
he
might
be
fully
certifyed
,
that
as
yet
he
was
reckened
in
the
nomber
of
his
Disciples
.
And
where
hee
sayth
:
hee
shal
go
before
you
into
Galile
,
we
must
not
vnderstande
that
hee
went
by
&
by
before
them
after
his
resurrection
,
for
(
as
it
appeareth
in
Iohn
)
the
Dyscipses
were
eight
dayes
at
the
least
in
Hierusalem
.
And
in
the
last
Chap.
it
is
red
that
the
Lord
was
seene
of
them
as
they
were
a
fishing
.
And
he
would
go
before
them
into
Galile
,
&
shew
himselfe
there
vnto
his
Disciples
,
either
because
he
would
bring
his
disciples
&
these
women
also
backe
againe
into
Galile
from
whence
they
folowed
him
to
Hierusalem
:
or
els
to
instruct
&
confirme
them
,
beinge
as
yet
rude
,
in
the
knowledge
of
the
kingdome
of
God
,
in
Galile
because
he
might
do
it
there
more
freelye
&
safely
than
in
Hierusalem
,
wher
he
might
be
in
daunger
of
the
Phariseis
&
hye
priestes
.
C.
But
now
the
first
thre
Euangelistes
do
pretermit
that
which
S.
Iohn
declareth
of
Mary
Magdalene
,
namely
that
she
hauing
not
as
yet
seene
the
Angels
came
againe
into
the
Citty
,
&
complayned
weepinge
that
the
body
of
Christ
was
taken
away
.
The
which
as
sone
as
the
two
Disciples
Peter
&
Iohn
heard
,
they
ran
to
the
Sepulcher
:
into
the
which
Peter
entered
,
and
then
that
other
Disciple
.
Notwithstanding
both
of
them
returned
home
againe
with
doubtfull
&
suspended
minds
as
yet
,
Mary
standeth
still
at
the
Sepulcher
&
weepinge
.
And
although
S.
Iohn
doth
make
mencion
of
Mary
Magdalene
only
,
yet
for
all
that
it
is
likely
that
other
women
also
,
of
the
which
the
other
thre
Euangelistes
make
mencion
,
that
were
with
her
.
At
the
first
therefore
they
came
to
the
Sepulcher
,
the
which
when
they
found
voide
,
they
tell
the
Dysciples
saying
,
They
haue
taken
the
Lord
out
of
the
Sepulcher
,
&
wee
knowe
not
where
they
haue
layed
him
.
After
that
she
returned
to
the
Sepulcher
with
the
other
women
,
whom
Peter
&
Iohn
followed
,
who
seinge
the
Sepulcher
to
be
emptye
returned
home
with
suspended
minds
.
But
Mary
&
the
other
women
abydinge
there
stil
;
&
behoulding
the
Sepulcher
againe
,
two
Angels
appeare
vnto
her
,
of
whom
wee
haue
spoken
already
:
and
do
testifye
vnto
them
that
Christ
is
rysen
&
do
commaunde
them
to
tell
it
vnto
the
Disciples
,
but
namely
vnto
Peter
,
whiche
euen
now
entered
into
the
Sepulcher
,
&
perceiued
that
Christ
was
risen
.
At
the
length
when
these
women
returned
into
the
Citty
to
tell
these
thinges
vnto
the
Disciples
,
they
were
confirmed
againe
as
they
went
,
that
they
might
the
more
bouldly
affyrme
the
Lorde
to
be
risen
,
for
Christe
appeareth
vnto
them
&
saluteth
them
.
Howbeit
Iohn
maketh
mencion
of
Mary
Magdalene
only
.
And
Marke
doth
not
say
that
Christ
met
with
them
,
but
sayth
only
that
he
appeared
to
Mary
Magdalene
betymes
in
the
morninge
.
But
Luke
maketh
no
mencion
of
this
vision
at
all
:
but
this
pretermission
oughte
not
to
seeme
absurde
vnto
vs
,
seing
that
the
Euangelistes
do
oftentimes
vse
the
same
.
As
touchinge
the
difference
betweene
Mathewe
&
Marke
this
is
to
be
considered
,
that
Mathew
by
a
figure
called
Synecdochen
dothe
extend
that
vnto
al
which
was
proper
to
one
.
This
Marye
Magdalene
was
of
Galile
,
&
was
not
the
sister
of
Martha
&
Lazarus
as
some
folishly
haue
thought
.
For
Mary
the
sister
of
Martha
was
not
syrnamed
Magdalene
:
but
is
alwayes
called
in
the
Scripture
Mary
the
sister
of
Martha
,
that
there
might
be
a
difference
betweene
her
&
the
other
Maries
.
Of
this
Mary
Magdalene
Luke
writeth
thus
:
Luke
.
8.
And
also
certaine
women
which
were
healed
of
euil
spirits
&
infirmities
.
Mary
which
is
called
Magdalene
(
out
of
whom
went
seuen
deuils
.
)
Wherby
we
may
behould
the
great
goodnes
&
mercy
of
God
,
who
respecteth
no
persons
,
but
geueth
,
most
honor
where
most
vnworthines
is
,
to
beate
downe
the
pride
of
fleshe
.
5.
The
Angell
answered
and
saide
vnto
the
women
,
feare
ye
not
.
For
I
know
that
ye
seke
Iesus
which
was
crucified
he
is
not
here
.
The
Angell
answered
A.
To
answere
here
,
is
put
for
to
speake
,
according
to
the
maner
of
the
Hebrewes
,
for
they
demaunded
no
question
wherby
answere
should
be
said
to
be
made
.
He
maketh
mencion
of
one
Angel
only
,
because
but
one
and
no
mo
,
spake
vnto
the
women
:
Luke
speaketh
of
two
,
as
appeareth
by
these
wordes
:
Behold
two
men
stode
beside
them
in
bright
garments
.
And
as
they
were
afraide
&
bowed
downe
their
faces
to
the
earth
,
they
said
vnto
them
Feare
ye
not
M.
It
was
the
office
of
the
Angel
to
geue
testimony
of
the
resurrection
of
Christ
.
But
goinge
thereabout
he
doth
before
all
other
thinges
confort
the
women
that
were
afraid
:
but
he
had
made
the
wicked
watchmen
afraid
.
For
the
resurrection
of
Christ
is
a
terror
to
the
wicked
,
and
to
the
godly
a
great
consolation
.
Whervpon
he
sayth
:
Feare
ye
not
.
As
if
he
should
say
,
Be
not
ye
afraide
as
those
watchmen
were
which
are
gone
away
.
For
I
know
This
is
the
reason
why
they
ought
not
to
feare
,
as
if
he
had
sayd
,
I
know
that
ye
are
frends
&
such
as
beleeue
in
Iesus
,
I
knowe
that
for
the
loue
of
Iesus
ye
are
come
hither
:
wherfore
there
is
no
cause
why
ye
shoulde
be
afraide
of
mee
,
for
I
am
here
not
an
ennemye
,
but
your
frende
.
C.
In
Luke
there
seemeth
a
sharpe
reprehension
to
be
added
,
thus
:
Why
seeke
ye
the
liuinge
amonge
the
dead
?
6.
He
is
not
here
:
he
is
rysen
as
hee
said
.
Come
see
the
place
where
the
Lorde
was
layed
.
Hee
is
not
here
:
M
Now
the
Angell
by
plaine
words
beareth
testimony
to
the
resurrection
of
the
Lord
.
Bu.
As
if
he
should
say
,
the
body
of
Christ
which
was
crucifyed
&
buried
is
not
now
in
the
Sepulcher
,
As
he
said
C.
He
putteth
them
in
minde
of
the
wordes
of
Christe
,
Bu.
as
if
he
shoulde
haue
saide
,
Christ
is
the
truth
.
The
truth
cannot
lye
.
And
he
said
that
he
would
rise
again
.
Therfore
he
is
rysen
in
deede
.
C.
We
do
se
here
that
the
Angels
are
sent
to
confirme
the
doctrine
of
Christ
.
Math.
17.20.26
.
Marke
.
8.10
14.
Luke
.
9.
and
18.
Iohn
.
2.
A.
And
that
Christe
had
foreshewed
his
resurrection
,
the
Euangelistes
do
testify
in
diuers
places
.
Come
se
the
Bu.
To
the
ende
they
might
be
the
more
fully
certifyed
of
all
thinges
,
he
willeth
them
to
haue
experience
,
&
to
see
with
their
eyes
.
For
he
sheweth
them
the
empty
monument
Where
the
Lorde
was
layed
C.
Behoulde
how
the
Angels
here
call
Christ
the
Lord
.
A.
Euenso
in
another
place
it
is
said
,
Luke
2.
A
sauiour
is
borne
vnto
you
this
daye
,
which
is
Christ
the
Lord
,
Luke
.
24.
in
the
Citty
of
Dauid
.
S.
Luke
addeth
sayinge
:
Remember
how
hee
spake
vnto
you
,
when
he
was
yet
in
Galile
,
saying
:
that
the
sonne
of
man
must
be
deliuered
into
the
handes
of
sinfull
men
,
and
be
crucifyed
,
&
the
third
day
ryse
againe
.
7.
And
go
quickly
,
and
tel
his
Disciples
,
that
he
is
rysen
againe
from
the
dead
.
And
behoulde
hee
goeth
before
you
into
Galile
:
there
ye
shall
see
him
,
Lo
I
haue
toulde
you
.
And
go
quickely
C.
Here
God
doth
adorne
the
women
by
the
Angel
with
extraordinary
honor
,
because
he
committeth
vnto
them
the
charge
&
embassage
of
the
speciall
part
of
our
saluation
.
Notwithstandinge
this
office
was
accidentall
extraordinarye
,
and
enioyned
to
them
but
for
a
time
.
They
are
commaunded
to
tell
that
vnto
the
Apostles
which
they
afterward
,
according
to
the
office
enioyned
them
preached
to
the
whole
world
:
but
they
do
not
this
as
Apostles
.
Therefore
they
do
amisse
gather
a
lawe
by
this
commaundement
of
the
Angel
,
Baptisme
ought
not
to
be
ministered
by
women
.
which
do
permit
to
women
the
office
of
baptizing
.
Let
vs
be
contented
with
this
,
the
Christe
in
them
set
forth
the
treasures
of
his
grace
,
in
that
hee
made
them
once
to
be
the
teachers
of
the
Apostles
:
notwithstandinge
so
,
that
hee
woulde
not
haue
that
to
be
drawne
into
example
,
which
was
done
by
a
singuler
priuiledge
.
If
any
man
obiecte
and
say
that
there
was
no
cause
why
women
shoulde
be
preferred
before
the
Apostles
,
whiche
were
no
lesse
carnall
&
incensible
than
they
:
wee
aunswere
that
it
is
not
in
vs
but
in
the
will
&
pleasure
of
the
Iudge
to
put
a
difference
betweene
these
&
them
.
Furthermore
wee
say
that
they
deserued
to
be
more
sharpelye
reprehended
,
which
were
not
only
taughte
before
other
men
,
but
also
were
ordayned
to
be
teachers
of
the
Church
throughoute
the
whole
worlde
,
being
called
the
light
of
the
world
,
&
the
sault
of
the
earth
:
so
foully
did
they
fall
.
The
women
therefore
were
sente
to
the
Disciples
to
their
reproche
because
they
were
so
slow
to
beleue
.
And
behould
hee
goeth
before
you
into
Galile
.
C.
In
that
the
Angell
calleth
the
Disciples
into
Galile
,
it
semeth
therfore
to
be
done
,
that
Christ
might
make
himselfe
knowne
to
many
.
For
wee
know
that
he
was
longe
conuersaunt
in
Galile
.
And
hee
thought
it
good
to
geue
space
vnto
his
Dysciples
that
euen
in
the
very
departure
they
might
better
remember
themselues
.
Furthermore
the
custome
&
vsinge
of
the
places
helped
them
to
know
their
master
For
it
was
meete
that
they
should
be
confirmed
by
all
meanes
,
least
they
should
wante
any
thinge
whith
pertayned
to
the
assuraunce
of
their
faith
Lo
I
haue
tould
you
,
C.
By
this
kind
of
speach
the
Angell
doth
affirme
that
it
is
true
which
he
said
,
B.
as
if
hee
should
say
,
Go
your
way
&
take
experience
of
that
which
I
haue
saide
:
if
ye
distruste
it
is
your
owne
fault
:
as
for
me
,
I
haue
declared
that
vnto
you
which
I
know
to
be
true
.
C.
This
the
Angell
speaketh
,
not
of
himselfe
,
although
he
were
the
first
author
,
but
subscribeth
to
the
promise
of
Christe
:
and
therefore
in
Marke
hee
doth
onelye
put
him
in
minde
of
the
wordes
of
Christ
.
Luke
sayth
that
they
remembered
the
words
of
the
Lord
By
the
which
wee
are
taught
that
althoughe
they
did
profite
very
little
in
the
doctrine
of
Christ
yet
notwithstanding
the
same
did
not
perishe
,
but
was
choked
vntill
it
began
to
growe
in
due
time
.
A.
Euenso
the
Disciples
saw
many
thinges
in
Christ
and
heard
those
things
of
him
which
they
vnderstode
not
by
and
by
,
but
after
that
hee
was
rysen
againe
from
death
.
8.
And
they
departed
quickly
from
the
Sepulcher
,
with
feare
and
great
ioye
,
and
did
runne
to
bringe
his
Dysciples
worde
.
And
as
they
wente
to
tell
his
Disciples
.
And
they
departed
quickelye
C.
This
ought
to
be
vnderstoode
of
the
second
returne
into
the
Citty
,
in
the
which
Mary
Magdalene
,
and
the
reste
of
her
fellowes
tould
the
Disciples
that
Christe
was
risen
:
whiche
they
had
learned
as
well
by
the
testimony
of
the
Angell
,
as
by
the
sight
of
Christ
himselfe
.
But
before
Christ
sheewed
himselfe
,
they
ran
to
the
Dysciples
as
they
were
commaunded
of
the
Angell
.
And
as
they
were
goinge
they
were
confirmed
againe
.
Christ
makinge
him selfe
manifest
vnto
them
:
as
it
shal
be
said
in
the
next
verce
following
.
The
women
therefore
runne
to
the
Disciples
,
With
feare
&
great
ioye
,
C.
By
these
woordes
Mathewe
meaneth
that
the
women
were
greatly
comforted
at
the
voice
of
the
Angell
,
yet
notwithstandinge
that
they
were
striken
with
feare
,
that
they
burne
betwene
ioy
&
sorrow
.
●…pirituall
●…ye
.
M.
So
that
we
do
see
two
affections
almost
contrarye
one
to
the
other
to
be
mixed
together
,
namely
ioye
&
feare
:
But
spirituall
ioye
is
such
,
that
we
cannot
truly
reioyce
in
the
Lord
,
except
the
fleshe
be
caste
downe
&
humbled
.
Wee
must
mortify
the
flesh
:
otherwise
wee
cannot
be
partakers
of
the
immortall
&
spiritual
ioy
.
Herevpon
it
commeth
that
so
often
as
God
appeareth
&
geueth
some
feeling
of
his
presence
,
we
are
made
afraide
,
&
almost
discouraged
.
They
went
therfore
with
ioy
,
for
the
resurrection
of
Christ
which
they
had
learned
of
the
Angell
:
and
with
feare
,
for
the
straungenes
of
the
vision
,
&
greatnes
of
the
myracle
.
They
were
not
as
yet
fullye
certifyed
in
minde
of
the
resurrection
of
Christ
,
and
yet
notwithstandinge
they
receiued
no
small
ioy
and
comfort
by
the
wordes
of
the
Angel.
For
if
they
had
had
a
sound
and
perfecte
faith
,
it
would
haue
put
away
feare
,
&
greatly
quieted
them
:
but
nowe
feare
mingled
with
ioy
,
plainlye
declareth
that
they
were
not
satisfyed
by
the
testimonye
of
the
Angell
.
For
they
beinge
in
the
middest
of
sorrow
,
and
hearinge
this
tydinges
(
which
they
neuer
looked
for
)
of
the
Angell
,
they
could
not
beleue
for
the
great
ioy
.
The
like
we
reade
of
the
Dysciples
in
Luke
,
that
they
could
not
beleeue
for
very
ioye
(
that
is
for
the
desier
of
the
Lord
)
and
for
the
straungenes
of
the
myracle
.
Luke
.
24
C.
Here
therefore
Christ
did
wonderfully
declare
his
mercy
in
taking
awaye
the
doubte
and
feare
,
whiche
was
a
great
let
to
the
fayth
of
these
women
.
9.
Behoulde
Iesus
met
them
sayinge
:
All
haile
.
And
they
came
and
helde
him
by
the
feete
,
and
worshipped
him
.
Behoulde
Iesus
met
them
M.
The
Lord
had
a
consideration
of
his
Disciples
,
insomuch
that
hee
woulde
not
haue
his
resurrection
sheewed
to
his
Dysciples
by
these
women
vppon
the
report
only
of
the
Angell
:
but
offereth
himselfe
also
to
be
seene
,
that
nowe
not
only
the
testimonye
of
the
eares
,
but
also
of
the
eyes
might
certify
them
.
And
for
the
certainty
of
his
resurrection
,
hee
would
haue
the
same
declared
not
only
of
the
Angels
to
the
women
,
&
of
the
women
to
the
Disciples
,
but
also
offer
himselfe
both
to
that
the
women
&
to
the
disciples
to
be
seene
&
felt
:
Saying
:
all
Haile
M.
Or
reioyce
and
be
glad
.
There
is
no
doubt
but
that
he
spake
in
Hebrew
accordinge
to
the
maner
of
the
countrey
,
&
said
,
Salom
,
that
is
to
say
,
Peace
.
Here
the
manner
of
salutacion
is
commended
vnto
vs
:
the
words
thereof
beinge
common
both
to
the
godly
&
wicked
also
:
notwithstandinge
in
deede
and
effecte
proper
only
to
the
godly
.
He
is
not
a
true
frend
which
loueth
not
truly
&
in
God.
1.
Iohn
.
5
Therfore
S.
Iohn
exhorteth
vs
to
loue
one
another
,
not
in
word
only
,
but
in
deede
and
verity
.
And
they
came
and
helde
him
by
the
feete
,
C.
This
thinge
seemeth
not
to
agree
with
the
wordes
of
Iohn
,
Iohn
.
20.
where
hee
sayth
that
Mary
was
forbidden
to
toutch
Christ
.
But
these
two
places
may
be
easelye
reconciled
,
that
the
Lord
seinge
Mary
to
be
to
busye
in
embrasing
and
kissinge
his
feete
,
commaunded
her
to
go
from
him
:
because
it
was
meete
that
superstition
shoulde
be
corrected
,
and
the
ende
of
his
resurrection
also
declared
:
from
the
which
,
partly
earthly
&
grose
affection
,
and
partly
folishe
zeale
,
did
withdrawe
her
.
But
the
Lorde
at
his
firste
meeting
suffered
them
to
toutche
his
feete
,
least
anye
thinge
shoulde
be
wantinge
that
might
certifye
them
of
his
resurrection
.
Therefore
by
and
by
Mathewe
addeth
,
And
worshipped
This
was
a
signe
of
certaine
knowledge
.
Wee
reade
not
that
they
said
any
thinge
,
Iohn
.
20.
A
,
sauinge
that
S.
Iohn
saith
that
Mary
sayde
Rabboni
.
But
this
their
deede
is
as
muche
as
Thomas
expressed
afterward
in
a
word
sayinge
,
My
Lord
,
and
my
God
.
This
worship
was
a
signe
of
reuerence
whiche
they
gaue
vnto
the
maiestye
of
Christ
.
Hereby
we
may
learne
what
our
duty
is
:
namely
to
prostrate
our selues
before
the
Lord
.
And
as
for
the
resurrection
of
Christ
,
it
oughte
to
make
vs
acknowledge
his
power
,
whiche
in
deede
oughte
to
styrre
vs
vp
to
reuerence
him
.
10.
Then
saide
Iesus
vnto
them
:
be
not
afraide
,
Go
tell
my
bretheren
that
they
go
into
Galile
,
and
there
shall
they
see
mee
.
Then
saide
Iesus
vnto
them
,
C.
Wee
gather
that
feare
was
euill
because
Christ
deliuereth
the
women
from
the
same
againe
.
For
although
it
came
of
admiracion
,
yet
notwithstandinge
it
was
contrary
to
a
quiet
truste
.
Therefore
to
the
ende
they
mighte
lift
vppe
themselues
to
Christe
the
Conqueroure
of
deathe
they
are
commaunded
to
be
of
good
cheere
.
But
by
the
same
woordes
wee
are
tought
,
that
wee
do
then
trulye
knowe
the
resurrection
of
the
Lord
,
if
with
an
vndouted
faith
,
wee
haue
bouldnes
to
boaste
that
wee
are
made
partakers
of
the
same
life
.
Christe
therefore
taketh
from
them
feare
,
not
ioye
.
For
his
resurrection
bringeth
not
any
occasion
of
feare
to
the
beleuing
,
but
of
true
&
perpetuall
ioy
.
These
wordes
therefore
bringe
great
consolation
to
a
fearefull
conscience
.
Go
and
tell
He
geeueth
them
the
same
commaundement
that
the
Angell
did
C.
And
by
this
embassage
,
hee
gathereth
the
dispersed
Churche
together
,
and
erecteth
it
beinge
decayed
.
For
as
the
faith
of
the
resurrection
at
this
day
doth
specially
quicken
vs
,
euen
so
it
was
necessary
that
life
should
be
restored
to
the
Dysciples
from
whence
they
were
fallen
.
My
brethren
Here
is
to
be
noted
the
inspeakeable
clemency
of
Christ
that
hee
voutched
safe
to
call
those
his
brethren
which
were
runne
awayes
,
&
such
as
left
him
in
distresse
.
Neither
is
there
anye
doubt
,
but
that
by
so
gentle
appellation
,
he
went
about
to
mittigate
the
sorrowe
with
the
which
he
sawe
them
greuouslye
disquieted
.
But
because
Christe
did
call
his
Apostles
onlye
by
this
name
,
let
vs
knowe
that
this
imbassage
was
sent
by
Christ
,
that
it
might
afterward
come
vnto
vs
.
Wherefore
wee
must
not
heare
the
story
of
the
resurrection
could
lye
,
seinge
Christ
by
the
bonde
of
brotherlye
amity
doth
gentlely
inuite
and
call
vs
by
his
owne
mouth
to
consider
the
fruite
thereof
.
But
whereas
certaine
interpreters
by
the
name
of
brethren
vnderstand
the
kinsfolke
of
Christe
,
the
order
of
the
text
doth
sufficiently
confute
their
error
:
because
S.
Iohn
doth
plainly
declare
that
Mary
came
vnto
the
Dysciples
:
and
Luke
sayth
that
the
women
came
to
the
Apostles
.
C.
Whereby
we
gather
that
Christ
spake
of
them
.
Moreouer
it
seemeth
that
Christ
borrowed
this
sentence
out
of
that
Psalme
,
where
it
is
sayd
,
Psalme
.
22
.
I
will
declare
thy
name
vnto
my
brethren
.
For
it
is
without
al
controuersy
that
the
same
prophesy
was
fulfilled
in
this
place
.
That
they
go
into
Galile
,
A.
The
women
hauing
receiued
the
commaundement
of
Christ
,
go
to
tell
the
Apostles
:
as
it
may
be
gathered
by
the
words
of
Luke
,
where
he
sayth
,
It
was
Marye
Magdalene
,
and
Ioanna
,
&
Mary
Iacobi
,
and
other
that
were
with
them
,
which
tould
these
thinges
to
the
Apostles
.
Moreouer
S.
Luke
addeth
sayinge
,
Luke
24
And
their
words
seemed
vnto
them
fayned
thinges
,
neither
beleued
they
them
.
Foule
was
the
blindnes
with
the
which
the
Apostles
wer
stayed
,
that
they
could
not
call
to
minde
that
it
was
fulfilled
which
they
had
hearde
before
of
their
master
.
If
the
women
had
spoken
any
thinge
to
them
that
they
had
neuer
heard
of
before
,
they
had
bene
the
more
excusable
,
not
to
beleue
readily
in
a
matter
so
incredible
:
but
it
must
nedes
be
that
they
were
now
to
dull
which
count
that
for
a
fable
or
dreame
which
they
had
heard
so
oftentimes
declared
&
promised
by
the
sonne
of
God
,
the
same
beinge
now
reported
to
be
fulfilled
by
eye
witnesses
.
Hereby
it
appeareth
that
they
were
so
ouerthrowne
by
temptacion
,
that
all
the
taste
almost
and
remembraunce
of
Christes
wordes
was
quight
out
of
their
minde
.
Luke
addeth
also
,
saying
.
Then
arose
Peter
and
runne
to
the
Sepulcher
,
&
loked
in
and
saw
the
lynnen
clothes
layed
by
them selfe
,
and
departed
,
wonderinge
in
himselfe
at
that
which
had
happened
.
And
by
this
circumstance
the
Euangeliste
Luke
,
doth
exagerate
and
make
the
hardnes
of
the
Apostles
hartes
more
haynouse
,
when
as
notwithst●…ding
Peter
had
sene
alredy
the
Sepulcher
to
be
emptye
,
and
was
constrayned
by
the
manifest
signe
of
his
resurrection
to
wonder
.
11.
When
they
were
gone
,
behoulde
some
of
the
kepers
came
into
the
cittye
,
and
shewed
vnto
the
hye
priestes
all
the
thinges
that
had
happened
.
When
they
were
gone
,
Bu.
That
is
to
say
,
In
the
meane
time
while
the
Angell
&
the
Lorde
himselfe
spake
with
the
women
,
the
souldiars
were
come
into
the
City
.
It
is
not
onelye
credible
,
but
the
matter
it selfe
also
sheweth
that
the
souldiers
which
were
appointed
to
kepe
the
Sepulcher
,
were
so
corrupted
with
money
,
that
they
were
readye
at
the
commaundement
of
the
hye
priestes
to
make
a
lye
.
They
knewe
well
anoughe
that
the
hye
priestes
feared
nothinge
more
,
than
that
Christe
shoulde
obtayne
his
fame
the
thirde
daye
after
hee
was
rysen
againe
they
knewe
therefore
that
they
were
sente
thither
,
to
keepe
the
Carcas
,
and
thereby
to
extinguishe
his
fame
.
These
men
therefore
seekinge
for
their
gaine
,
perceiuinge
the
fruite
thereof
to
perishe
,
deuise
a
newe
way
to
get
money
.
Some
of
the
keepers
came
,
The
hye
priestes
knowinge
themselues
to
be
giltye
,
are
constrayned
to
corrupte
the
souldiers
with
large
summes
of
moneye
,
&
to
hyer
them
to
couer
their
shame
.
And
shewed
to
the
hye
Priestes
Bu.
It
came
not
to
passe
without
the
counsaile
and
prouidence
of
God
that
the
resurrection
of
Christ
should
be
shewed
to
the
hye
Priestes
,
which
were
the
cause
of
his
deathe
,
&
that
neither
by
the
women
nor
by
the
Dysciples
,
but
by
the
kepers
of
the
Sepulcher
.
For
although
they
were
not
made
ioyfull
of
this
tydinges
of
the
resurrection
,
yet
notwithstandinge
it
was
necessarye
after
their
wickednes
,
that
they
shoulde
knowe
before
,
this
truth
of
Christes
resurrection
,
which
they
resisted
all
that
they
coulde
with
lyes
,
that
reiecting
the
truth
against
their
owne
consciences
,
they
might
be
condemned
.
12.
And
they
gathered
theym
together
with
the
Elders
,
and
toke
counsaile
,
and
gaue
large
money
vnto
the
souldiers
.
M.
Behoulde
their
counsaile
,
they
seeke
not
those
thinges
whiche
are
Goddes
,
but
their
owne
.
A.
The
Priestes
were
couetous
,
and
gredy
of
money
,
yet
notwithstandinge
,
the
desier
that
they
had
to
destroye
Christ
doth
ouercome
couetousnes
.
Euenso
before
they
were
readye
to
geeue
moneye
to
Iudas
the
traitor
,
&
at
other
times
they
deuoured
wydowes
houses
,
and
were
oxcedinge
couetous
.
13.
Sayinge
,
Saye
yee
that
his
Disciples
came
by
nighte
,
and
stoale
him
awaye
while
ye
slepte
.
M.
This
thinge
they
had
before
craftelye
put
into
the
head
of
Pilate
,
sayinge
:
Least
the
Disciples
come
by
night
and
steale
him
awaye
.
But
(
truly
)
they
profite
nothinge
with
those
which
haue
any
vnderstandinge
at
all
.
Coulde
the
Dysciples
gather
an
hoaste
to
cary
away
the
body
of
Christ
without
the
souldiers
will
?
Furthermore
can
they
whiche
are
a
sleape
see
?
So
God
geeueth
power
to
his
woorde
,
that
the
wicked
should
not
see
.
14.
And
if
this
come
to
the
rulers
eares
,
wee
will
perswade
him
,
and
saue
you
harmeles
.
And
if
this
come
to
the
rulers
eares
Bu.
That
is
to
saye
,
If
the
matter
be
broughte
before
the
Iudge
.
They
promise
vnto
them
security
,
because
they
were
able
to
do
muche
with
the
debitye
.
As
if
they
should
saye
,
If
this
lye
be
brought
before
your
deputy
,
Wee
will
perswade
him
,
and
saue
you
harmeles
.
that
is
,
Wee
will
satisfye
and
contente
hym
,
and
take
suche
order
with
him
that
yee
shall
not
neede
to
feare
any
daunger
.
15.
So
they
toke
the
moneye
,
and
did
as
they
were
taught
.
And
this
sayinge
is
noysed
amonge
the
Iewes
vnto
this
daye
.
So
they
toke
the
moneye
,
Bu.
The
couetous
souldiers
take
the
conducte
and
preste
money
,
and
are
not
afrayd
to
lye
,
as
they
were
taught
.
To
whom
they
are
like
at
this
day
which
are
not
ignoraunt
of
the
truth
of
the
Gospel
,
yet
notwithstandinge
takinge
moneye
of
the
hye
priestes
,
teache
the
lyinge
inuencion
of
men
,
and
do
lye
againste
theyr
consciences
for
moneye
.
By
the
industry
of
these
men
it
commeth
to
passe
that
the
smalest
lyes
do
continue
a
longe
time
,
and
are
kepte
in
the
Churche
,
&
can
finde
no
authoritye
by
the
pretence
of
continuance
.
And
this
sayinge
is
noysed
,
B.
Namely
that
the
Desciples
stoale
away
the
body
of
Iesus
while
the
watchemen
slepte
.
As
if
he
should
say
,
This
lye
beinge
published
abrode
by
the
watchmen
,
is
so
receiued
of
the
Iewes
,
that
they
will
not
otherwise
beleue
vnto
this
daye
.
C.
This
was
the
full
measure
of
Gods
vengeaunce
to
blinde
the
Iewes
,
because
by
the
periury
and
falsehoode
of
the
souldiers
,
the
resurrection
was
buried
vnder
foote
,
and
so
vaine
a
lye
receiued
.
And
hereby
it
appeareth
that
they
were
deceiued
by
voluntary
error
,
which
did
not
thinke
that
Christ
was
rysen
agayne
,
euen
as
the
world
willingly
offereth
it selfe
to
be
mocked
by
the
deceiuers
of
Sathan
.
But
(
trulye
)
if
any
man
had
but
opened
his
eyes
,
he
neded
not
any
longe
inquisition
.
The
armed
souldiers
saye
that
the
body
of
Christe
was
taken
from
them
,
by
a
weake
,
fearefull
,
small
,
and
vnarmed
company
of
men
.
By
what
cooller
do
they
pretende
this
?
They
say
that
it
was
done
when
they
were
a
sleape
.
But
if
they
suspected
the
Dysciples
,
why
did
they
not
make
after
them
?
why
did
they
not
rayse
hewe
&
crye
?
This
therefore
was
a
childish
excuse
:
the
which
should
not
haue
bene
vnpunished
,
if
the
deputy
had
bene
iust
&
of
a
stout
courage
.
But
because
Pilate
winked
at
this
matter
,
it
had
the
more
credit
.
Howbeit
this
seemeth
very
much
that
God
should
suffer
this
rumor
to
spreade
abroade
to
extinguishe
the
glory
of
his
sonne
,
notwithstandinge
we
must
attribute
this
matter
to
his
iust
vengeance
which
deserueth
all
honoure
.
Moreouer
because
all
of
them
had
stombled
at
the
stone
of
offence
,
it
was
necessary
that
theyr
eyes
shoulde
be
darkened
leaste
they
shoulde
perceiue
the
purpose
of
God
which
went
about
to
blinde
them
altogether
,
Esay
6.
as
it
was
foreshewed
by
the
prophesye
of
Esay
.
For
God
would
not
haue
suffered
them
to
be
deceiued
by
suche
rashe
beleefe
,
but
onely
to
depriue
them
of
the
hope
of
saluation
,
of
whom
the
redeemer
himselfe
,
was
despised
.
B.
This
of
all
other
is
the
most
iust
Iudgement
of
God
,
2.
Thes.
2.
that
they
which
refuse
to
beleeue
the
truth
might
beleeue
lyes
.
When
wee
see
therefore
lyes
and
false
signes
to
be
beleeued
,
it
is
a
signe
of
reprobation
,
and
of
the
vengeaunce
of
God.
Vnto
this
daye
,
B.
The
Scripture
commonly
vseth
this
kinde
of
speach
when
it
signifyeth
the
durable
constancy
of
any
thinge
.
As
when
it
is
said
:
Iosua
.
4.
And
Iosua
set
vp
twelue
stones
also
in
the
middest
of
Iordan
,
&c.
and
there
haue
they
continued
vntill
this
day
.
In
like
maner
it
is
written
,
And
therfore
it
is
that
the
priestes
of
Dagon
tread
not
on
the
thresholde
of
Dagon
vnto
this
day
.
1.
King.
5.
C.
But
although
this
lye
preuailed
amonge
the
Iewes
,
beinge
deuised
of
the
hye
priestes
,
and
wickedlye
published
by
the
souldiers
,
yet
for
all
that
it
did
not
let
but
that
the
truth
of
the
Gospell
mighte
haue
free
passage
,
euen
to
the
vtmoste
partes
of
the
earth
,
euen
as
alwayes
it
hath
and
doth
ouercome
all
the
stoppes
and
stayes
of
the
world
.
For
the
godly
do
alwayes
houlde
this
as
a
sure
bulwarcke
,
namely
that
Christ
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
Rom.
4.
B.
The
same
day
in
the
whiche
the
women
sheewed
the
resurrection
of
Christe
to
the
Disciples
,
the
Lord
offered
himselfe
to
be
seene
of
the
two
Dysciples
as
they
wente
to
Emaus
.
After
this
,
Luke
24.
when
the
●…ores
were
shut
,
Resurrection
of
Christ
.
Iohn
.
20.
hee
stoode
in
the
middest
of
his
Dysciples
and
wished
them
peace
,
sheewed
his
handes
and
his
feete
,
&
did
eate
with
them
to
certifye
them
of
his
resurrection
.
Marke
16
To
the
whiche
,
the
wordes
of
Marke
are
to
be
ioyned
,
when
hee
sayth
,
And
he
cast
in
their
teeth
their
vnbelefe
and
hardnes
of
harte
:
because
they
beleued
not
them
,
whiche
had
seene
that
hee
was
risen
againe
.
Besyde
this
,
hee
gaue
vnto
them
the
holye
ghoste
(
as
S.
Iohn
declareth
)
&
saith
vnto
them
,
Peace
be
vnto
you
,
&c.
Furthermore
hee
taught
them
that
all
thinges
whiche
were
written
of
him
were
fulfilled
,
and
opened
their
mindes
also
that
they
might
vnderstande
the
Scriptures
,
that
it
must
needes
be
that
Christ
should
suffer
and
ryse
againe
.
16.
Then
the
eleuen
Disciples
went
away
into
Galile
,
into
a
mountaine
,
wheras
Iesus
had
appointed
them
.
Then
the
eleuen
Disciples
went
M.
To
the
ende
they
mighte
see
Christ
they
went
into
Galile
,
as
the
Angell
had
sayd
vnto
the
women
in
the
seuenth
verse
before
.
To
the
whiche
place
when
they
came
,
they
wente
not
by
and
by
vppe
to
the
mounte
,
as
oure
Euangeliste
here
semeth
to
shewe
:
but
they
went
to
the
sea
of
Tiberias
(
that
is
to
the
lake
of
Genesar
)
to
fyshe
.
To
whome
as
they
were
a
fisshing
,
Christe
appeared
,
as
sayth
S.
Iohn
,
in
these
woordes
:
Afterwarde
did
Iesus
shewe
him selfe
againe
at
the
Sea
of
Tiberias
.
&c.
From
the
fyrste
verse
vntyll
the
fourtenth
verse
beginning
thus
.
This
is
nowe
the
third
tyme
that
Iesus
appeared
to
his
disciples
,
after
he
was
rysen
againe
.
The
first
appearaunce
was
vpon
the
daye
of
his
resurrection
:
The
seconde
,
eight
dayes
after
:
The
third
,
at
this
fysshing
euen
nowe
mentioned
.
After
these
thinges
,
the
same
S.
Iohn
maketh
mention
of
the
talke
that
Christe
had
with
Peter
after
dynner
:
In
these
woordes
.
When
they
had
dyned
,
Iesus
sayth
to
Symon
Peter
:
Symon
Ioanna
,
louest
thou
me
more
than
these
?
and
so
forth
vntyll
the
.xxv.
verse
.
Therefore
our
Euangeliste
onely
maketh
mention
of
this
fourth
appearing
.
Into
a
mountaine
where
Iesus
had
appointed
them
▪
C.
Although
mention
was
not
made
of
this
mountaine
in
any
other
place
,
yet
notwithstanding
,
we
gather
that
is
was
noted
vnto
Mary
,
and
a
place
appointed
vnto
her
.
But
what
mountaine
this
was
,
it
is
vncertaine
:
It
is
not
that
vpon
the
whiche
he
stoode
within
fourty
dayes
after
,
when
he
ascended
vp
into
heauen
.
For
that
is
not
farre
from
Hierusalem
,
but
this
is
in
Galile
.
It
is
likely
that
this
mountayne
was
chosen
as
a
solitary
place
,
&
that
the
Lorde
was
oftentymes
sene
in
the
same
.
17
And
when
they
sawe
him
,
they
worshipped
him
:
but
some
doubted
.
And
when
they
sawe
him
.
R.
This
is
that
greate
appearing
,
by
the
whiche
Christe
woulde
proue
and
ratefie
his
resurrection
with
moste
certaine
argumentes
,
in
the
mounte
of
Galile
,
before
the
greatest
parte
of
his
disciples
:
that
if
we
will
not
beleue
one
woman
bearing
testimony
of
the
resurrection
of
Christe
,
if
we
will
not
beleue
many
,
if
not
Peter
,
if
not
Thomas
,
if
not
the
eleuen
:
We
may
yet
at
the
least
beleue
the
fyue
hundred
brethren
,
to
whome
Christe
openly
appered
in
the
mounte
.
The
Apostel
Paule
semeth
to
remember
this
when
hee
sayth
:
and
that
he
was
seene
of
Cephas
,
then
of
the
twelue
.
After
that
,
was
he
sene
of
mo
then
fyue
hundred
brethren
at
once
:
1.
Cor.
15.
of
whiche
many
remayne
vnto
this
daye
,
&
many
are
fallen
a
slepe
.
They
worshipped
him
.
M.
The
women
are
sayde
to
doe
the
lyke
in
the
nynthe
verse
going
before
.
It
is
not
in
vayne
that
the
Euangelistes
make
mention
of
this
worshipping
.
For
they
shewe
that
the
declaration
of
the
resurrection
in
Christe
was
of
such
estimation
to
the
Apostels
and
faythfull
,
that
thereby
they
were
moued
to
worship
him
as
the
God
&
Lord.
Rom.
1.
For
he
is
declared
to
bee
the
sonne
of
God
by
the
power
of
the
resurrection
.
But
some
doubted
M.
It
is
marueile
that
some
here
should
doubt
as
yet
,
hauing
so
often
times
before
sene
Christe
.
But
it
ought
not
to
seme
absurde
vnto
vs
if
the
reliques
of
feare
whiche
remayned
behinde
,
caused
some
of
them
to
doubte
and
wauer
a
newe
.
For
we
knowe
,
that
so
often
as
Christe
appeared
,
they
were
afearde
and
amased
,
vntill
they
had
better
remembred
them selues
,
and
bene
a
whyle
conuersaunt
with
hym
.
Wherefore
the
meaning
is
,
that
certayne
in
the
beginning
doubted
vntill
suche
tyme
as
Christe
had
bene
more
nere
and
familiar
with
them
:
but
when
hee
was
certainly
knowen
vnto
them
,
they
worshipped
hym
,
because
in
dede
the
brightnes
of
his
glory
,
was
manifest
vnto
them
.
These
thinges
being
ended
they
retourned
to
Hierusalem
,
where
the
Lorde
commaunded
them
to
abyde
,
as
wytnesseth
S.
Luke
saying
:
And
beholde
,
I
wyll
sende
the
promyse
of
my
father
vpon
you
.
Luke
.
24.
But
tary
ye
in
the
cittie
of
Hierusalem
,
vntyll
ye
bee
indewed
with
power
from
an
highe
.
18
And
Iesus
came
and
spake
vnto
them
saying
:
All
power
is
geuen
vnto
me
in
heauen
,
and
in
earth
.
Ann
Iesus
came
and
spake
vnto
them
.
C.
There
is
no
doubte
but
that
Christe
by
this
sentence
toke
all
doubte
from
them
.
Sayinge
:
All
power
is
geuen
to
me
Before
the
Euangeliste
doth
shewe
howe
the
office
of
teaching
was
inioyned
by
Christe
to
the
disciples
,
he
sayth
that
Christe
began
to
speake
of
his
power
:
and
not
without
cause
.
For
he
had
nede
to
haue
no
small
authoritie
,
but
great
and
deuine
power
whiche
should
commaunde
eternall
lyfe
to
be
promysed
in
his
name
,
&
the
whole
worlde
to
bee
brought
vnder
his
gouernement
,
and
a
doctrine
to
be
publyshed
,
whiche
pluckyng
downe
all
pryde
of
fleshe
should
humble
mankynde
.
And
certainly
,
by
this
beginning
Christ
did
not
onely
erecte
his
Apostles
,
to
the
bolde
truste
of
executinge
their
office
,
but
also
stablyshed
the
faythe
of
his
Gospell
throughout
al
Ages
.
The
Apostels
(
truly
)
would
neuer
haue
bene
perswaded
to
take
in
hande
so
harde
an
office
,
excepte
they
had
knowen
that
their
reuenger
dyd
syt
in
heauen
,
to
whome
all
power
was
committed
.
For
without
suche
defence
,
it
was
impossible
to
profite
any
thing
at
all
.
But
truely
when
they
heare
that
he
is
Lorde
of
heauen
and
earth
for
whome
they
woorke
,
by
this
one
thyng
they
are
sufficiently
armed
to
ouercomme
all
lettes
.
But
and
if
the
condition
of
those
whiche
preache
the
Gospell
seme
base
,
and
contemptible
to
the
hearers
,
let
them
learne
to
lyfte
vp
their
eyes
to
the
authour
thereof
,
by
whose
power
the
maiestie
of
the
Gospel
ought
to
be
wayed
.
And
so
it
wyll
come
to
passe
that
they
dare
not
despyse
hym
speakyng
by
his
ministers
.
Therefore
that
the
Apostels
might
knowe
that
they
are
not
sente
of
man
,
but
of
hym
which
hath
ful
power
,
he
sayth
,
Al
power
is
geuen
to
me
,
In
heauen
,
and
in
earthe
,
Christe
dothe
here
playnely
make
hym self
bothe
Lorde
and
kynge
,
as
well
of
heauen
as
earth
:
because
he
makyng
men
subiecte
vnto
hym
by
the
preaching
of
the
Gospell
,
appointeth
the
seate
of
his
kyngdome
in
earth
,
and
regenerating
those
that
are
his
,
into
a
newe
lyfe
,
and
inuitinge
them
to
the
hope
of
saluation
,
openeth
the
heauens
,
that
he
may
take
them
vp
into
blessed
immortalitie
with
the
Aungels
,
whiche
before
were
drowned
in
death
.
And
we
must
remember
that
Christe
being
equall
with
the
father
,
was
neuer
destitute
of
power
,
so
that
it
was
geuen
vnto
hym
nowe
in
our
fleshe
,
or
in
the
persone
of
a
mediatour
.
For
hee
speaketh
not
here
of
the
power
whiche
he
had
before
the
creation
of
the
worlde
,
but
of
that
whiche
he
nowe
receyued
being
made
the
iudge
of
the
worlde
.
B.
Of
this
therefore
hee
admonisheth
his
disciples
,
to
the
ende
they
myght
the
more
wyllingly
take
in
hande
the
preachinge
of
the
Gospell
,
when
they
should
knowe
them selues
to
bee
his
imbassadours
whiche
had
power
of
all
thinges
.
19.
Go
yee
therefore
and
teache
all
nations
,
baptizinge
them
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holye
Ghoste
.
Go
ye
therefore
and
teache
A.
Marke
,
as
it
were
expoundinge
these
wordes
sayth
,
Go
ye
into
the
whole
world
.
Bu.
By
that
which
woordes
Christe
doth
set
forth
and
expresse
the
boundes
and
lymits
of
his
kingdome
,
excludinge
no
nation
.
The
summe
of
these
wordes
is
,
that
by
publishinge
the
Gospell
euerye
where
,
they
maye
bringe
all
nacions
to
the
obedience
of
the
faithe
:
and
that
they
may
seale
and
confirme
their
doctrine
,
with
the
seale
of
the
Gospell
.
M.
By
the
force
of
this
worde
it
came
to
passe
that
this
embassage
of
the
Apostles
pearced
throughoute
the
whole
world
,
and
preuailed
againste
all
tyran●…es
.
For
such
is
the
power
of
the
worde
of
Christ
,
that
being
once
spoken
,
it
setteth
it selfe
againste
all
the
deceites
of
Sathan
and
the
worlde
.
Otherwise
howe
was
it
possible
for
this
new
and
straunge
doctrine
to
be
brought
into
the
whole
worlde
of
symple
men
and
of
no
power
,
and
the
impietye
of
the
whole
worlde
to
be
reuealed
and
condemned
,
except
his
vertue
and
power
,
had
ayded
this
imbassage
.
And
teache
The
Euangeliste
Marke
expresseth
what
they
shoulde
teache
,
sayinge
:
The
Gospell
.
And
a
little
hereafter
in
our
Euangeliste
there
is
added
a
restrainte
,
namely
,
that
they
should
teache
to
obserue
those
thinges
which
the
Lord
had
commaunded
.
A.
Neither
is
it
sayd
onely
to
Peter
,
(
whom
the
Papistes
would
make
the
head
of
the
Churche
,
&
Christes
vicar
)
Preache
ye
,
and
teache
yee
:
Mynisters
of
the
woor●●
oughte
to
preache
.
but
to
all
the
Apostles
a
like
:
therefore
all
the
mynisters
of
the
worlde
ought
to
preache
and
teache
.
And
this
office
was
appointed
and
commaunded
of
Christ
himselfe
.
What
the
Gospell
is
,
wee
haue
shewed
in
the
firste
Chapter
goinge
before
.
Neither
doth
Christe
commaunde
anye
other
thinge
to
be
taughte
than
that
whiche
hee
had
already
preached
as
we
maye
see
in
the
fourth
Chapter
goinge
before
.
And
in
another
place
hee
saith
,
Christ
went
about
all
Citties
and
Townes
teachinge
in
their
Sinagoges
and
preachinge
the
Gospell
of
the
kingdome
.
Matth
9.
Also
hee
affyrmeth
that
hee
is
sente
to
this
ende
,
when
he
sayth
,
I
must
preache
the
Gospell
of
the
kingdome
to
other
Citties
,
Luke
.
4.
for
,
this
cause
was
I
sent
.
And
to
this
ende
he
sendeth
his
seruaunts
.
C.
Whereby
wee
gather
that
the
Apostleship
is
not
a
vaine
title
,
Apostleship
is
not
an
ydle
office
.
but
a
laborious
offyce
:
therefore
there
can
be
nothinge
more
absurde
,
than
for
men
to
liue
idlely
and
to
reiecte
this
office
of
teachinge
,
whiche
vsurpe
vnto
themselues
this
honour
.
The
Pope
of
Rome
and
his
rable
proudly
boast
of
this
succession
,
as
though
hee
were
equal
with
Peter
and
his
fellowes
:
But
they
haue
no
more
care
to
teache
,
than
had
the
priestes
of
Pan
,
Bacchus
,
or
Venus
.
But
with
what
face
can
they
presume
to
come
into
their
place
,
Peters
successor
must
be
a
preacher
.
whom
they
heare
to
be
ordayned
preachers
of
the
word
?
Althoughe
theyve
impudente
,
yet
by
this
one
thinge
they
are
forced
to
yelde
,
that
none
can
be
a
successor
of
the
Apostles
,
excepte
hee
be
a
preacher
.
For
who
soeuer
teacheth
not
,
doth
in
vaine
take
vnto
him
the
name
of
an
Apostle
.
A.
And
this
preachinge
of
the
Gospell
which
Christe
here
committeth
to
the
mynisters
of
his
word
,
hath
also
the
preachinge
of
repentance
ioyned
with
it
,
as
S.
Marke
teacheth
sayinge
that
Christe
preached
thus
:
Marke
1.
The
time
is
come
,
and
the
kingdome
of
God
is
at
hand
,
Repent
and
beleue
the
Gospell
.
And
againe
hee
sayth
to
his
Apostles
.
Thus
it
is
written
,
and
thus
it
behoued
Christ
to
suffer
,
Luke
.
24.
and
to
ryse
againe
from
death
the
thirde
daye
,
and
that
repentaunce
and
remission
of
sinnes
shoulde
be
preached
in
his
name
amonge
al
Nations
.
To
preache
the
Gospell
therefore
is
to
exhorte
all
men
to
repentaunce
,
Rom.
4.
and
to
pronounce
remission
of
sinnes
to
all
those
that
repente
,
in
the
name
of
Christe
,
who
dyed
for
our
sinnes
and
rose
againe
for
our
iustification
.
For
hee
which
shal
repent
,
and
beleue
the
Gospel
sheewinge
remission
of
sinnes
,
shal
be
saued
.
But
as
for
those
that
teache
not
this
Gospell
,
but
rather
their
owne
dreames
,
who
dare
say
that
they
are
the
ministers
of
Christ
,
and
that
they
are
sente
,
and
oughte
to
be
receiued
?
All
Nacions
C.
Here
Christe
without
all
exception
maketh
the
Gentiles
equal
with
the
Iewes
,
and
admitteth
both
of
them
without
difference
to
the
societye
of
the
couenaunt
.
And
thus
was
the
Prophesye
of
Esay
fulfilled
where
hee
sayth
that
Christ
is
geuen
a
light
to
the
Gentiles
that
he
might
be
the
saluation
of
God
to
the
vtmost
parte
of
the
earth
.
Esay
.
4.9
.
And
this
was
the
meaninge
of
Marke
when
hee
said
.
To
all
creatures
,
because
after
the
peace
was
preached
to
the
househoulde
,
the
same
was
sent
to
straungers
and
such
as
were
farre
of
.
M.
Therefore
the
doctrine
of
saluation
,
&
the
grace
of
Christes
kingdome
must
be
offered
to
all
men
.
The
father
hath
so
disposed
it
,
and
for
that
cause
hee
sente
his
sonne
into
this
world
,
and
gaue
him
power
of
all
thinges
:
that
the
world
might
be
saued
by
him
.
Wherefore
the
Gospell
must
be
preached
to
men
and
women
,
to
oulde
&
yonge
,
to
the
wise
and
foolishe
,
yea
to
all
estates
,
not
in
the
lattine
tonge
(
as
certaine
deceyuers
and
false
teachers
haue
taughte
)
but
to
euery
one
in
his
owne
tongue
.
False
teachers
preache
in
an
vnknowen
tonge
.
A.
And
this
is
to
be
noted
that
if
all
Nations
must
be
taught
,
accordinge
to
this
commaundement
of
Christe
,
it
followeth
that
all
men
throughoute
the
whole
worlde
were
naturally
in
error
and
ignoraunce
,
and
that
neither
the
Iewes
by
the
doctrine
of
the
law
,
nor
the
Gentiles
by
the
studye
of
Philosophye
coulde
come
to
the
knowledge
of
the
truthe
.
The
lawe
and
the
Prophetes
did
foreshewe
the
comminge
of
Christ
,
but
they
were
not
able
to
set
forth
this
lighte
of
the
grace
of
Christe
.
For
the
vale
honge
yet
before
the
harts
of
the
Iewes
,
by
the
which
also
at
this
daye
,
they
are
kepte
from
the
knowledge
of
the
truth
.
So
that
the
whole
worlde
withoute
the
light
of
the
Gospell
is
in
darkenes
,
and
in
the
woorkes
of
darkenes
:
and
so
vnder
the
kingdome
of
Sathan
which
is
the
prince
of
darkenes
.
Therefore
Christe
sayth
that
his
Apostles
are
the
lighte
of
the
world
,
Matth.
5.
Ephe.
4.
Ephe.
5.
that
is
to
say
the
mynisters
of
the
light
of
the
Gospell
.
Baptizinge
them
C.
Christe
commaundeth
those
to
be
baptized
whiche
subscribe
to
the
Gospell
,
Baptisme
is
a
pledge
before
God
,
and
a
signe
before
men
.
and
professe
themselues
to
be
Dysciples
:
partly
that
baptisme
might
be
vnto
them
a
pledge
before
God
,
&
partlye
an
outwarde
signe
of
fayth
before
men
.
For
wee
knowe
that
God
by
this
signe
declared
the
grace
af
his
adoption
,
because
hee
doth
ingrafte
vs
into
the
bodye
of
hys
sonne
,
that
he
might
count
vs
of
his
flocke
.
But
as
God
by
this
signe
confirmeth
his
grace
vnto
vs
,
euenso
,
whosoeuer
offer
themselues
to
baptisme
,
do
in
like
maner
bynde
their
faith
as
with
a
sure
pledge
.
M.
What
Baptisme
is
and
what
it
is
to
baptize
,
Math.
3
reade
the
thirde
Chapter
goinge
before
.
Christe
did
not
here
institute
Baptisme
,
for
it
may
appeare
out
of
Iohn
,
Iohn
.
4
that
hee
baptized
his
Disciples
before
.
And
hee
doth
therefore
make
mencion
of
Baptisme
here
,
that
the
Apostles
mighte
knowe
what
they
shoulde
do
with
those
whiche
repented
and
beleeued
the
Gospell
:
namelye
to
baptize
them
in
the
name
of
the
father
of
the
Sonne
and
of
the
holy
ghost
,
and
to
appoint
them
to
keepe
those
thinges
which
hee
himselfe
hath
commaunded
.
C.
Hereby
againe
we
gather
that
none
are
lawfull
mynisters
of
Baptisme
but
they
which
also
minister
the
word
.
Whereas
therefore
it
hath
bene
permitted
to
priuate
men
,
and
to
women
also
to
minister
Baptisme
,
it
is
contrary
to
the
institution
of
Christ
,
and
a
meere
prophanation
of
the
Sacrament
.
Moreouer
Doctrine
is
set
in
the
first
place
,
because
vntill
God
geeue
life
vnto
the
terrestriall
elemente
by
hys
word
,
it
is
not
made
a
sacrament
to
vs
.
Wherefore
let
vs
knowe
that
it
commeth
to
passe
by
the
vertue
of
doctrine
,
that
the
signes
take
vnto
them
a
newe
nature
:
euen
as
the
externall
wasshinge
of
the
fleshe
,
beginneth
to
be
a
spirituall
pledge
of
regeneration
,
the
doctrine
of
the
Gospell
goinge
before
.
And
this
is
the
true
consecration
,
in
steede
whereof
the
Papistes
bringe
in
their
magicall
exorcismes
.
And
therefore
in
Marke
it
is
sayde
:
Hee
whiche
beleeueth
&
is
baptized
shal
be
saued
.
By
which
wordes
Christ
doth
not
onlye
exclude
hypocrites
from
the
hope
of
saluation
,
whiche
beinge
voyde
of
faith
,
haue
only
the
external
signe
:
but
also
ioyneth
baptisme
,
to
the
holye
bonde
of
doctrine
.
B.
Baptisme
therefore
is
ioyned
to
preachinge
,
as
the
seale
of
preachinge
,
by
the
whiche
the
faithfull
are
assured
,
that
their
sinnes
are
forgeeuen
by
Christ
,
and
is
geeuen
to
them
for
a
testimony
,
that
they
are
counted
of
the
house
should
of
God
.
C.
But
because
Christ
doth
commaunde
to
teach
before
baptisme
be
ministered
,
Obiection
.
and
will
haue
those
onelye
that
beleeue
to
be
receiued
to
baptisme
,
Baptisme
seemeth
not
to
be
rightly
mynistered
excepte
fayth
go
before
:
accordinge
to
the
opynion
of
the
Anabaptistes
,
who
for
that
cause
deny
the
baptisinge
of
Infantes
,
vntill
they
come
to
that
age
that
they
maye
be
taught
and
beleeue
.
This
may
easely
be
aunswered
,
Aunswere
.
if
a
man
waye
the
order
of
the
commaundemente
.
Christe
commaundeth
the
embassage
of
eternall
saluation
to
be
caryed
to
all
Nations
:
hee
confirmeth
the
same
by
adding
the
seale
of
Baptisme
.
And
the
faithe
of
the
word
is
iustly
set
before
baptisme
,
seing
the
Gentiles
were
altogether
alienate
from
God
,
neither
had
they
any
fellowshippe
with
the
chosen
people
.
For
otherwyse
the
figure
should
lye
,
whiche
should
offer
remission
of
sinnes
and
the
gift
of
the
holye
Ghoste
to
the
vnbeleeuinge
,
whiche
were
not
as
yet
the
members
of
Christe
.
But
wee
knowe
that
they
are
gathered
and
broughte
to
the
people
of
God
,
which
before
were
dispersed
.
Neither
is
baptisme
after
this
sort
seperated
from
faithe
,
or
doctrine
:
because
althoughe
yonge
infantes
for
want
of
age
are
not
able
by
fayth
to
comprehende
the
grace
of
God
,
yet
notwithstanding
God
speaking
to
their
parentes
,
dothe
also
comprehende
them
.
As
wel
may
be
proued
by
this
place
,
I
will
be
thy
God
,
Gene.
17
and
the
God
of
thy
seede
after
thee
.
A.
By
this
place
also
many
do
gather
that
wee
could
not
be
saued
without
baptisme
.
Rom.
10.
But
as
S.
Paule
sayth
that
the
confession
of
the
mouthe
is
necessary
to
saluation
:
euenso
Christ
here
speaketh
of
baptisme
.
Baptisme
is
necessarily
required
,
because
it
is
the
pleasure
of
God
to
haue
vs
baptized
:
notwithstandinge
wee
muste
not
hereby
gather
that
wee
cannot
otherwise
be
saued
.
Fayth
also
is
necessarily
required
to
vnderstande
the
worde
.
Rom.
10.
For
fayth
commeth
by
hearinge
.
Can
not
God
for
al
that
geue
vs
faith
by
some
other
meane
?
Hee
can
no
doubt
:
but
this
is
the
meane
whiche
hee
hath
appointed
.
In
the
name
of
the
father
,
C.
This
place
teacheth
that
the
full
and
perfecte
knowledge
of
God
(
which
was
onely
obscurely
shadowed
vnder
the
lawe
and
the
Prophetes
)
sprange
forth
at
the
lengthe
vnder
the
kingdome
of
Christe
.
The
fathers
of
oulde
time
(
truly
)
durst
neuer
haue
called
God
theyr
father
,
except
they
had
taken
this
trust
from
Christ
their
head
:
neither
was
the
eternall
wisedome
of
God
,
(
which
is
the
well
of
light
and
life
)
altogether
hidden
from
them
.
But
by
the
beginninge
of
the
Gospell
,
God
was
more
plainlye
reuealed
vnder
three
personnes
:
because
then
,
the
father
in
the
Sonne
,
by
his
liuely
and
expresse
Image
,
manifestlye
declared
himselfe
:
but
Christe
himselfe
shyninge
throughe
the
whole
world
by
the
brightnes
of
his
spirite
,
so
set
forth
this
spirite
&
himselfe
,
that
the
world
might
know
him
.
But
mencion
is
not
here
made
of
the
Father
,
of
the
Sonne
,
&
of
the
holy
Ghost
,
without
cause
:
for
that
the
force
of
Baptim
cannot
otherwise
be
apprehended
,
than
to
begin
at
the
free
mercye
of
God
the
father
,
which
reconcileth
vs
to
himselfe
by
his
only
begotten
Sonne
:
then
,
we
must
behould
Christ
with
the
sacrifice
of
his
death
:
&
last
of
all
wee
must
remember
the
power
of
the
holye
Ghost
,
by
whom
he
doth
wash
and
regenerate
vs
,
and
make
vs
partakers
of
all
his
benefites
.
So
that
wee
see
God
cannot
be
rightlye
knowne
,
except
that
our
fayth
do
distinctly
conceiue
three
personnes
in
one
essence
,
and
that
the
efficacy
and
fruit
of
baptisme
doth
come
hereof
,
because
God
the
father
doth
adopt
vs
in
his
sonne
,
and
doth
bring
vs
vnto
righteousnes
,
beinge
purged
by
the
spirite
from
all
the
filthy
spots
of
the
fleshe
.
Therefore
to
be
baptised
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holye
Ghoste
,
is
to
enter
,
and
consecrate
those
which
are
baptised
into
the
fayth
and
Religion
of
one
God
:
that
they
maye
beleue
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
to
be
one
God
,
to
whom
alone
they
oughte
to
truste
:
and
that
the
Sonne
and
the
holye
Ghost
are
nothinge
els
but
the
very
essence
of
God
:
acknowledginge
the
father
,
who
hath
adopted
them
:
The
Sonne
,
by
whom
they
are
accepted
,
and
the
holye
Ghoste
by
whom
they
are
regenerate
.
Furthermore
hereby
the
godhead
of
the
personnes
is
proued
against
all
heretiques
.
For
if
wee
be
Baptised
in
the
name
of
the
Sonne
,
then
the
Sonne
is
God
:
if
in
the
holy
Ghost
,
then
the
holy
Ghost
is
God
.
The
Euangelist
Marke
addeth
sayinge
,
Hee
that
beleueth
and
is
baptised
shal
be
saued
:
but
hee
which
beleueth
not
shal
be
damned
.
C.
This
promise
was
added
to
draw
all
mankind
to
the
fayth
:
as
was
also
the
threatninge
of
dampnation
to
the
vnbeleuinge
to
terrefye
them
.
Baptisme
is
ioyned
with
fayth
of
the
Gospell
,
to
the
ende
we
might
know
the
marke
of
our
saluation
to
be
ingraued
in
the
same
.
For
except
it
were
effectuall
to
testifye
the
grace
of
God
,
Christ
improperly
had
sayde
that
they
shal
be
saued
which
beleue
and
are
baptised
.
Moreouer
he
cannot
be
sanctifyed
inuisiblelye
whiche
contemneth
and
regardeth
not
the
visible
Sacramentes
,
not
that
they
are
so
necessarye
(
as
wee
saide
before
)
that
we
cannot
be
saued
without
them
,
but
because
thereby
wee
shew
our
obedience
to
God
who
hath
ordayned
this
thinge
.
And
he
which
beleueth
not
shal
be
damned
.
Marke
.
16.
C.
Christ
by
this
part
doth
declare
that
the
obstinate
,
in
reiecting
the
grace
offered
vnto
them
,
do
bringe
vnto
themselues
the
greater
punishment
.
The
Lord
himselfe
in
another
place
,
expoundeth
what
it
is
to
be
damned
,
sayinge
,
Hee
that
beleueth
on
the
Sonne
hath
euerlastinge
life
:
Iohn
.
3.
hee
that
beleeueth
not
the
Sonne
,
shall
not
see
lyfe
,
but
the
wrath
of
God
,
abydeth
on
him
.
20
Teachinge
them
to
obserue
all
thinges
whatsoeuer
I
haue
commaunded
you
.
And
lo
,
I
am
with
you
alway
,
euen
vnto
the
ende
of
the
world
.
Teachinge
them
to
obserue
C.
This
is
the
other
part
of
Christian
doctrine
,
that
when
wee
shall
beleue
the
Gospell
,
and
beleuing
the
grace
of
Christ
and
remission
of
sinnes
:
shall
apprehende
true
saluation
,
we
might
obey
the
commaundementes
of
the
Lorde
,
and
maye
keepe
those
thinges
whiche
are
taught
by
the
Apostles
,
as
if
they
were
commaunded
of
the
Lorde
.
Moreouer
by
these
woordes
Christe
doth
declare
,
that
he
doth
not
wholy
resigne
vnto
them
his
office
,
as
thoughe
hee
woulde
ceasse
to
be
the
maister
of
his
Churche
.
For
he
sendeth
forth
his
Apostles
with
this
exception
,
that
they
thruste
not
vnto
men
theyr
owne
inuentions
,
but
that
they
do
pure
lye
and
faithfullye
dispense
from
hande
to
hande
(
as
it
were
)
that
which
hee
himselfe
hath
commaunded
.
And
I
would
to
God
the
Pope
would
submit
the
right
which
he
arrogateth
to
himselfe
to
this
rule
.
For
wee
would
easlye
graunt
him
to
be
the
successor
of
Peter
or
Paule
,
if
so
be
hee
would
not
tyrannicallye
raigne
in
the
consciences
of
men
.
But
seinge
the
maistershippe
and
auctoritye
of
Christ
beinge
refused
,
hee
infecteth
the
Churche
with
his
vaine
trifles
,
it
doth
sufficientlye
hereby
appeare
,
howe
farre
he
is
from
the
Apostolicall
office
.
In
fine
let
vs
note
,
that
such
are
appointed
teachers
of
the
Church
,
not
which
bring
forth
what
seemeth
vnto
them
good
,
but
whiche
depende
vppon
the
mouthe
of
their
maister
onlye
,
1.
Thess.
4.
that
they
may
bringe
Dysciples
vnto
him
,
not
to
themselues
.
Ye
know
(
saith
the
Apostle
Paule
)
what
commaundementes
I
haue
geuen
you
by
the
Lord
Iesus
.
And
S.
Peter
sayth
,
1
Peter
.
4.
If
any
man
talke
,
let
him
speake
as
the
words
of
God
.
M.
But
Christ
speaketh
not
here
of
one
or
two
commaundementes
,
but
of
all
hys
doctrine
,
which
wee
haue
set
forth
vnto
vs
by
his
Apostles
,
and
Euangelistes
.
A.
Wherevppon
the
Apostle
Paule
going
about
to
shew
how
faithfully
he
had
done
his
duty
,
sayth
,
I
haue
spared
no
labour
,
Actes
.
20.
but
haue
shewed
you
all
the
counsaile
of
God
.
M.
We
must
also
note
that
the
Lord
sayth
not
,
Teaching
them
to
know
and
vnderstand
,
but
To
keepe
all
those
thinges
which
I
haue
commaunded
For
althoughe
the
knowledge
of
the
doctrine
of
Christ
be
required
of
the
faithfull
,
yet
notwithstandinge
the
ende
in
learninge
is
not
here
prescribed
to
a
Christian
,
that
he
may
only
know
those
thinges
which
are
good
&
right
,
but
that
he
may
keepe
them
also
and
shewe
them
in
dede
And
lo
I
am
with
you
alwaye
It
was
a
hard
office
whiche
hee
committed
vnto
them
,
to
beare
the
whiche
,
good
were
able
in
no
pointe
.
And
it
is
likely
that
the
Dysciples
were
not
a
little
terrefyed
by
the
consideration
of
it
.
C.
Therefore
hee
doth
incourage
them
with
the
truste
of
his
heauenlye
ayde
,
promisinge
vnto
them
his
presence
euerye
where
&
at
all
times
throughout
the
whole
worlde
,
his
helpe
and
grace
also
euen
to
the
ende
and
finishinge
of
their
embassage
.
For
before
hee
promised
that
he
woulde
be
with
them
,
hee
declared
that
hee
was
the
kinge
both
of
Heauen
and
earth
,
whiche
with
his
hand
and
power
gouerneth
all
things
.
Therefore
in
this
word
(
I
)
there
is
a
great
Emphasis
and
force
contayned
,
as
if
he
had
sayde
,
that
if
the
Apostles
would
discharge
their
dutye
bouldly
they
must
not
haue
respect
what
they
themselues
were
able
to
do
but
must
leaue
to
his
inuincible
power
,
vnder
whose
banner
they
fight
.
Bu.
As
if
he
should
say
,
So
longe
as
you
do
these
thinges
,
the
world
wil
be
against
you
as
it
hath
bene
againste
mee
.
For
my
spirite
agreeth
not
with
the
spirite
of
this
worlde
,
and
my
doctrine
is
altogether
contrary
to
their
affections
,
which
loue
those
thinges
that
are
of
this
world
.
So
that
with
many
tumultes
men
will
ryse
againste
you
:
but
there
is
no
cause
why
ye
should
dispayre
,
althoughe
ye
be
not
noble
but
simple
,
weake
,
and
few
in
nomber
:
I
haue
ouercome
the
world
,
&
you
by
my
helpe
,
and
my
example
shall
ouercome
.
By
my
power
,
not
by
your
owne
,
shall
yee
ouercome
what
soeuer
seemeth
feareful
to
you
in
this
world
.
And
although
I
will
cary
vp
shortlye
this
body
into
Heauen
,
(
which
thinge
is
good
for
you
that
it
be
so
)
yet
not
withstandinge
I
will
neuer
forsake
you
,
for
after
that
I
shall
cease
to
be
with
you
in
body
,
then
more
effectually
wil
I
be
with
you
in
spirite
.
C.
Therefore
the
maner
of
presence
,
which
the
Lord
promiseth
to
his
Dysciples
,
ought
spiritually
to
be
vnderstode
:
because
it
is
not
needefull
that
hee
shoulde
descende
from
Heauen
to
helpe
vs
,
because
hee
canne
helpe
vs
by
the
grace
of
his
spirit
as
it
were
stretching
his
hande
from
Heauen
.
Euen
vnto
the
ende
of
the
world
,
These
wordes
do
declare
that
this
was
spoken
not
to
the
Apostles
onelye
:
because
the
Lorde
doth
promise
his
helpe
to
continue
not
to
the
ende
of
one
age
onelye
,
but
also
to
the
consumation
of
the
worlde
.
His
wordes
therefore
are
in
effect
as
if
hee
should
saye
,
How
weake
soeuer
the
mynisters
of
the
Gospell
be
,
and
what
neede
soeuer
of
thinges
necessary
they
suffer
,
I
wyll
be
their
ayde
,
and
defender
,
insomuch
that
they
shall
haue
the
victory
ouer
all
the
conflictes
of
the
worlde
.
Luke
.
24
Actes
1.
M.
The
order
of
the
Historye
doth
require
that
wee
adde
those
thinges
,
which
the
Euangeliste
Luke
writeth
,
as
concerning
the
Assencion
of
Christ
,
in
the
latter
ende
of
his
Gospell
,
and
in
the
Actes
of
the
Apostles
.
He
sayth
therefore
,
And
hee
led
them
out
into
Bethanye
,
C.
Because
Mathewe
had
greatlye
exalted
the
kingdom
of
Christ
aboue
the
whole
world
,
hee
maketh
no
mencion
of
his
Assention
into
Heauen
.
Marke
maketh
mencion
of
the
Assention
,
but
where
,
and
how
he
assended
,
hee
speaketh
nothinge
at
all
.
But
Luke
very
plainly
setteth
forth
this
matter
,
for
hee
sayth
that
Christe
led
his
disciples
forth
into
Bethany
,
that
he
might
assende
from
the
mounte
Oliuet
into
his
heauenly
throne
.
R.
For
the
Euangeliste
Luke
saythe
in
an
other
place
,
Actes
.
1.
that
when
the
Lorde
was
assended
,
the
Apostels
retourned
to
Hierusalem
,
from
the
mount
Oliuet
.
C.
As
hee
woulde
not
be
seene
of
all
men
after
his
resurrection
,
Actes
.
10.
(
as
wytnesseth
Peter
)
so
hee
would
not
haue
all
men
to
be
wytnesses
of
his
assention
into
heauen
:
because
he
would
haue
this
mistery
of
the
fayth
to
be
knowen
rather
by
the
preaching
of
the
Gospell
,
than
to
be
seene
with
the
eyes
.
R.
But
what
talke
the
Apostles
had
with
Christe
in
the
mounte
.
S.
Luke
wryteth
in
these
wordes
saying
:
Lorde
,
wilte
thou
at
this
tyme
restore
the
kyngdome
of
Israell
?
But
he
said
vnto
them
,
Actes
1.
It
is
not
for
you
to
knowe
the
tymes
and
seasons
whiche
the
father
hathe
put
in
his
owne
power
.
It
followeth
in
Marke
and
Luke
.
So
when
the
Lorde
had
spoken
vnto
them
,
he
lifted
vp
his
handes
and
blessed
them
.
C.
And
so
he
taught
them
that
to
blesse
,
(
which
office
was
committed
to
the
priests
vnder
the
lawe
)
did
truely
and
properly
be
long
vnto
him
.
Num.
6.
Seing
therefore
he
was
the
onely
authour
of
all
blessing
,
yet
to
the
end
his
grace
might
bee
the
more
familiar
,
hee
would
haue
the
priests
from
the
beginning
to
blesse
in
his
name
,
as
mediatours
.
So
Melchisedech
blessed
Abraham
.
Gene.
14
Heb
7.
Nvm.
6.
And
for
this
matter
there
is
a
lawe
geuen
,
whiche
lasteth
for
euer
.
To
the
same
ende
pertaineth
that
which
is
written
in
the
Psalmes
,
Psal.
118.
where
it
is
said
,
We
haue
wyshed
you
good
lucke
,
ye
that
be
of
the
house
of
the
Lorde
.
And
the
Apostle
saith
,
Heb.
7.
that
it
is
a
signe
of
excellency
to
blesse
others
.
For
the
lesse
(
sayth
he
)
is
blessed
of
the
greater
.
Nowe
when
Christ
the
true
Melchisedech
and
the
euerlasting
prieste
declared
him selfe
,
it
was
necessary
that
the
same
whiche
was
shadowed
in
the
figures
of
the
lawe
should
be
fulfilled
,
euen
as
the
Apostell
Paule
also
teacheth
,
that
wee
are
blessed
of
God
the
father
in
him
,
Ephe.
1.
that
we
may
bee
ryche
in
all
celestiall
benefites
.
Therefore
he
once
blessed
the
Apostels
solemly
,
that
the
faythfull
might
come
vnto
hym
,
if
they
desyred
to
be
partakers
of
the
grace
of
God
.
So
that
he
lifting
vp
his
handes
and
blessing
them
and
theyr
ministery
,
declareth
by
a
certain
signe
that
he
wysheth
vs
well
,
that
we
might
receyue
consolation
by
this
blessing
,
so
longe
as
the
Gospell
is
preached
.
It
followeth
,
And
it
came
to
passe
as
he
blessed
them
,
he
departed
from
them
,
Luke
.
24.
Actes
.
1.
and
was
taken
vp
an
hie
,
and
a
cloude
receiued
him
out
of
their
sight
,
into
heauen
.
After
Christe
had
done
all
those
things
which
were
appointed
to
him
of
his
father
,
and
whiche
pertayned
to
our
saluation
,
it
was
not
nedefull
that
he
should
be
any
longer
conuersaunt
in
earth
.
He
therefore
,
being
taken
vp
into
heauen
,
hath
taken
out
of
our
sight
the
presence
of
his
body
,
not
that
he
seasseth
to
be
present
with
the
faithfull
,
whiche
as
yet
are
pylgrymes
on
the
earth
,
but
that
he
might
gouerne
heauen
&
earth
with
a
more
present
power
.
The
heauens
are
sayde
to
be
the
seate
of
God
,
who
notwithstanding
fulfilleth
all
thinges
.
The
heauen
therefore
into
the
with
our
Lord
is
ascended
,
is
the
inuisible
glory
of
the
father
:
where
the
sonne
of
man
,
whiche
was
before
so
contemned
,
and
reiected
of
his
enemies
,
reigneth
for
euer
in
power
&
glory
hauinge
all
thinges
subiect
vnto
hym
,
and
fulfilling
all
thinges
in
his
electe
,
by
his
holy
spirit
.
And
wee
obtayne
two
specallye
fruites
by
this
assention
.
For
in
that
hee
ascended
into
heauen
for
oure
sakes
,
hee
hath
opened
awaye
for
vs
to
come
thyther
,
that
the
gate
may
stande
open
for
vs
,
whiche
before
was
shut
by
reason
of
synne
.
Furthermore
he
is
an
aduocate
and
intercessor
with
God
for
vs
,
as
it
is
said
in
the
Epistle
to
the
Romaynes
.
Rom.
8.
Heb.
7.
And
sitteth
at
the
right
hand
of
God
.
C.
This
kynde
of
speache
signifieth
that
he
is
taken
vp
an
highe
,
that
hee
might
excell
Angels
,
and
all
other
creatures
,
that
the
father
by
his
hande
myghte
gouerne
the
worlde
,
and
that
before
hym
euerye
knee
might
bowe
.
C.
This
similitude
is
taken
of
the
manner
of
princes
,
which
haue
their
counsellers
and
assistentes
,
to
whome
they
geue
seuerall
offices
of
gouernement
.
Euen
so
Christe
is
sayde
to
bee
receiued
vp
to
the
right
hand
of
the
father
,
solemly
to
receiue
possession
of
the
administration
committed
vnto
him
and
to
kepe
the
same
till
his
comming
to
iudgement
.
And
therfore
the
Apostel
saith
.
The
father
hath
set
him
on
his
right
hande
,
in
heauenly
thinges
,
aboue
all
rule
,
and
power
,
and
mighte
,
and
dominion
,
and
aboue
euery
name
that
is
named
,
not
in
this
worlde
only
,
but
also
in
the
worlde
to
come
:
Ephe.
1.
and
hath
put
all
thinges
vnder
his
feete
,
and
hath
made
hym
aboue
all
things
the
head
of
the
congregation
,
whiche
is
his
body
,
and
the
fulnes
of
him
whiche
fylleth
all
in
all
.
Therefore
this
is
as
much
as
if
he
shuld
be
called
Gods
vicar
,
whiche
taketh
vppon
him
his
persone
.
After
these
thinges
the
Euangeliste
Luke
declareth
howe
the
disciples
behaue
them selues
,
and
what
they
did
when
the
Lorde
was
taken
from
them
,
saying
.
Luke
.
24.
Actes
.
1.
And
when
they
had
worshipped
hym
,
they
behelde
as
he
was
taken
vp
an
high
,
and
a
cloude
receiued
him
vp
out
of
their
sight
.
And
while
they
looked
stedfastly
vp
to
heauen
as
he
went
,
beholde
two
men
stoode
by
them
in
whyte
apparell
,
which
also
sayde
:
ye
men
of
Galile
,
why
stande
ye
gasing
vp
into
heauen
?
This
same
Iesus
whiche
is
taken
vp
from
you
into
heauen
,
shall
so
come
,
euen
as
ye
haue
seene
him
go
into
heauen
.
C.
This
sentence
consisteth
of
two
partes
.
The
first
is
,
that
Iesus
is
receiued
vp
into
heauen
,
least
men
any
more
by
a
foolysh
desire
should
plucke
him
down
into
the
earth
.
The
seconde
is
,
added
for
a
consolation
,
as
concerning
his
seconde
comming
.
R.
The
summe
and
effecte
is
,
that
although
Christ
be
nowe
taken
vp
into
heauen
,
and
will
not
at
this
tyme
reueale
the
publique
maiestie
of
his
kingdome
in
this
worlde
,
that
his
excelent
treasures
might
bee
perceiued
and
felte
by
humane
sence
:
yet
notwithstanding
he
ascended
not
into
heauen
to
dwell
there
alone
,
and
to
enioye
the
celestiall
glory
alwayes
him selfe
inuisible
,
and
to
suffer
the
worlde
after
his
olde
manner
to
passe
from
tyme
to
tyme
:
but
rather
that
hee
myght
come
in
his
tyme
into
this
worlde
visibly
,
&
with
great
power
to
set
al
thinges
in
a
better
order
:
that
is
,
to
geue
vnto
the
Godly
and
faithfull
,
euerlastinge
felicitie
,
and
to
the
wycked
and
contemners
of
the
Gospell
perpetuall
damnation
.
And
by
these
twoo
partes
ioyned
together
,
a
strong
argument
to
confute
the
Papistes
and
all
others
whiche
affirme
that
the
carnall
presence
of
Christe
is
ioyned
with
the
signes
of
bread
and
wyne
,
may
be
gathered
.
For
when
Christe
is
sayde
to
bee
taken
vp
into
heauen
the
distance
betwene
heauen
and
earth
is
manifestly
noted
.
Wee
graunt
(
truely
)
that
this
worde
(
heauen
)
is
diuersly
taken
:
some
tymes
for
the
ayre
,
some
tymes
for
the
whole
compas
of
the
Sphere
,
some
times
for
the
glorious
kingdome
of
God
,
when
as
his
maiestie
hath
his
proper
seate
,
howsoeuer
it
fulfilleth
the
worlde
.
For
the
whiche
cause
,
Paule
placeth
Christe
aboue
the
heauens
,
Ephe.
4.
because
he
is
aboue
the
worlde
,
and
in
that
mansion
place
hath
the
hyghest
roume
of
immortalitie
,
because
hee
is
aboue
all
Angels
,
of
whome
he
is
the
head
.
But
this
letteth
not
that
he
should
not
be
absent
from
vs
,
and
that
by
the
name
of
heauens
a
separation
from
the
worlde
may
be
signified
.
And
how
soeuer
they
cauil
,
it
is
playne
that
heauen
,
into
the
whiche
Christe
is
taken
,
is
apposed
and
sette
against
the
compas
of
the
whole
worlde
.
Therefore
if
he
be
in
heauen
(
as
no
doubte
he
is
)
he
cannot
be
in
the
worlde
.
But
first
of
all
we
must
note
the
purpose
of
the
Angell
,
that
wee
maye
geue
the
better
iudgement
of
his
wordes
.
The
Angels
go
about
to
reuoke
the
disciples
from
the
carnall
presence
.
And
to
this
ende
they
saye
that
he
shall
not
come
agayne
vntyll
the
second
tyme
,
which
is
at
the
generall
iudgement
.
But
they
thynke
that
thei
haue
made
a
good
distinction
,
when
they
saye
that
he
shall
then
come
in
a
visible
forme
,
but
now
daily
in
an
inuisible
forme
.
But
there
is
no
disputation
here
about
the
forme
:
onely
the
Apostels
are
admonished
,
to
suffer
Christe
to
abyde
in
heauen
,
vntyll
the
last
daye
appeare
.
As
Peter
also
admonisheth
in
an
other
place
sayinge
,
Act.
3.
When
the
tyme
of
refreshing
commeth
,
which
we
shall
haue
at
the
presence
of
the
Lorde
,
when
God
shall
sende
him
,
whiche
before
was
preached
vnto
you
,
that
is
to
wytte
Iesus
Christe
,
whiche
must
receiue
heauen
vntyll
the
tyme
that
all
thinges
whiche
God
hath
spoken
by
the
mouthe
of
all
his
holy
prophetes
,
since
the
worlde
began
,
he
restored
againe
.
Therefore
according
to
the
commaundemene
of
the
Angell
let
vs
not
with
our
fayned
inuencions
plucke
Christe
out
of
heauen
before
the
tyme
,
but
let
vs
consider
that
accordinge
to
the
presence
of
his
spirite
he
is
euery
where
,
and
according
to
the
presence
of
his
fleshe
,
at
the
right
hande
of
God
in
heauen
.
For
this
matter
reade
the
.xxvi.
chapiter
going
before
.
Act.
1.
Then
retourned
they
to
Hierusalem
with
great
ioye
from
the
mount
Oliuete
.
R.
Although
the
Disciples
had
loste
the
sight
of
the
Lorde
,
〈◊〉
they
retourne
to
Hierusalem
with
great
ioye
,
Iohn
16.
Thei
felt
then
that
it
was
true
whiche
the
Lorde
had
said
,
namely
that
it
was
good
for
them
,
that
he
shoulde
departe
from
them
in
the
fleshe
.
Whyle
hee
was
with
them
in
the
fleshe
they
were
altogether
carnall
,
and
sauored
nothing
,
but
that
whiche
was
fleshel●●
but
when
he
departed
as
touching
the
fleshe
,
&
was
present
with
them
in
the
spirite
they
were
wonderfully
affected
with
ioye
,
and
began
to
extoll
and
magnifie
the
name
of
God
.
They
obey
the
commaundement
of
Christe
in
going
to
Hierusalem
which
said
vnto
them
before
.
But
abide
ye
in
Hierusalem
vntil
ye
be
indewed
with
power
from
aboue
.
It
was
very
daungerous
for
them
to
be
in
Hierusalem
among
the
middest
of
Christes
enemies
,
yet
they
obey
.
Surely
if
we
waye
the
circumstances
well
,
we
shall
see
that
they
retourned
all
moste
to
present
death
.
For
howe
should
they
spare
the
disciples
,
whiche
so
cruelly
put
Christ
to
death
.
But
the
power
of
the
spirit
of
Christe
filled
them
with
suche
ioye
,
and
made
them
obedient
to
do
their
office
.
Actes
.
1.
And
when
they
were
come
in
,
thei
went
vp
into
a
parler
,
where
abode
both
Peter
and
Iames
,
and
Iohn
,
and
Andrewe
,
Philip
and
Thomas
,
Bartholomewe
and
Mathew
,
Iames
the
sonne
of
Alpheus
,
and
Simon
Zelotes
,
and
Iudas
the
brother
of
Iames
.
These
al
continewed
with
one
accord
in
prayer
and
supplication
with
the
wemen
,
and
Mary
the
mother
of
Iesu
,
and
with
his
brethren
.
It
is
like
that
the
Apostles
gathered
them selues
together
into
this
parloure
and
securite
place
,
that
they
might
there
abyde
vntyll
they
had
receiued
the
holy
Ghoste
.
But
fonde
and
foolishe
are
the
Papistes
whiche
go
about
to
proue
the
supremacy
of
Peter
,
because
in
this
place
hee
is
named
first
among
the
reste
of
the
Apostles
.
And
if
so
bee
we
should
graunte
that
hee
was
the
chief
of
all
the
Apostles
,
yet
it
doth
not
followe
,
that
he
was
chief
of
the
whole
world
.
But
if
he
be
therefore
chiefe
of
the
Apostels
,
because
in
the
cataloge
or
rehersall
of
names
he
is
put
in
the
firste
place
,
we
wyll
also
by
the
same
reason
conclude
that
the
mother
of
Christe
was
inferior
to
all
other
women
,
because
she
is
named
in
the
lowest
roume
.
The
whiche
thing
▪
I
am
sure
,
they
wyll
in
no
wise
admitte
,
and
if
they
would
,
it
were
to
absurde
.
Wherefore
except
they
meane
to
make
all
men
laughe
and
ieste
at
their
Popishe
supremacy
,
let
them
cease
to
proue
it
by
suche
sclender
and
childishe
reasons
.
But
to
retourne
to
our
purpose
.
The
Euangeliste
Luke
sayth
,
that
all
the
Apostels
of
Christe
were
assembled
together
in
prayer
.
R.
Continuall
prayer
(
truly
)
was
necessary
for
them
:
for
at
that
tyme
they
were
sette
in
the
middest
of
many
and
greuous
temptations
:
partely
,
because
the
holy
Ghoste
came
not
presently
vpon
them
after
they
came
from
the
mount
Oliuet
:
and
partly
because
they
might
loke
euery
moment
when
the
armed
souldiers
should
beset
the
house
in
the
whiche
they
were
.
C.
They
praye
therefore
that
Christe
woulde
sende
his
spirite
vpon
them
,
as
hee
had
promysed
.
Whereby
we
gather
that
the
same
is
a
trewe
faith
which
doth
moue
vs
and
styrre
vs
vp
to
call
vppon
the
name
of
God.
And
were
continually
in
the
Temple
lauding
and
praysing
God.
Luke
.
24.
C.
The
Euangeliste
Luke
meaneth
that
the
Apostels
for
exceading
ioye
burst
forth
openly
into
the
prayse
of
God
,
and
were
dayly
in
the
temple
.
The
Apostels
at
the
firste
for
feare
pryuely
kepte
them selues
in
secrete
,
but
nowe
with
bouldnes
and
ioye
they
come
abroade
.
And
whyle
they
thus
wayghted
for
the
comminge
of
the
holye
Ghoste
,
they
chose
Mathias
in
steade
of
Iudas
Iscariothe
,
as
Luke
declareth
in
the
Actes
.
At
the
length
when
the
fifty
dayes
,
or
Pentecost
was
ended
(
that
is
to
saye
,
seuen
wekes
after
the
resurrection
)
the
holy
Ghoste
was
sente
vppon
them
:
as
wytnesseth
Saynt
Luke
,
sayinge
:
When
the
fifty
dayes
were
come
to
an
ende
,
they
were
altogether
with
one
accorde
in
one
place
.
And
sodainly
there
came
a
sounde
from
heauen
,
as
it
had
bene
the
comming
of
a
mighty
wynde
,
and
filled
all
the
house
where
they
sate
.
And
there
appeared
vnto
them
clouen
tongues
:
and
so
foorthe
vntill
the
thirtene
verse
.
They
being
therefore
baptized
and
confirmed
by
the
holy
Ghoste
,
and
thereby
being
made
more
strong
,
prepared
them selues
by
and
by
to
discharge
their
office
:
as
the
Euangeliste
Marke
declareth
by
these
woords
:
Marke
.
16.
And
they
went
foorthe
and
preached
euery
where
:
the
Lord
working
with
them
,
and
confirming
the
woorde
with
miracles
followyng
.
Wherefore
let
vs
by
the
example
of
the
Apostels
glorifie
the
name
of
God
whiche
plentifully
hath
powred
his
holye
spirite
vpon
vs
,
whiche
hath
sanctified
vs
by
the
same
spirite
,
&
geuen
vnto
vs
free
remission
of
our
sinnes
by
the
death
of
his
sonne
Iesus
Christe
whome
he
raysed
agayne
from
death
,
and
hath
exalted
to
the
ryght
hande
of
his
glory
in
heauen
that
he
hauing
taken
possession
thereof
〈◊〉
,
wee
hereafter
might
be
partake●…s
of
the
same
.
In
the
meane
tyme
,
The
God
of
peace
that
brought
agayne
from
death
our
Lorde
Iesus
,
the
great
shepehearde
of
the
Shepe
,
through
the
bloud
of
the
euerlasting
testament
,
make
vs
〈◊〉
all
good
workes
,
to
●●
his
wyll
and
bring
to
pass●…
that
the
thing
whiche
we
do
may
be
pleasaunt
〈◊〉
his
●●ght●…
,
through
Iesus
Christe
our
Lord
.
To
whome
●…e
prayse
foreuer
,
w●…
〈…〉
Amen
.
FINIS
.