A
CATHOLICKE
AND
ECclesiastical
exposition
of
the
holy
Gospell
after
St.
Marke
,
&
Luke
:
Collected
by
Augustine
Marlorat
.
The
Argument
of
St.
Marke
.
BV.
AT
WHAT
time
the
Euangelist
,
St.
Marke
writte
his
Gospel
,
it
cannot
certainly
bee
gathered
by
any
historyes
.
A.
Nay
who
it
was
that
writte
it
,
the
Wryghters
among
themselues
do
not
sufficiently
define
,
some
of
them
affyrming
that
he
was
one
of
the
three
score
and
ten
Dysciples
:
(
which
both
sawe
and
heard
the
Lord
Iesus
hymselfe
in
the
fleshe
)
other
some
iudge
that
hee
was
a
Cytyzen
of
Hierusalem
,
Act.
12
the
sonne
of
that
Mary
,
of
whom
S.
Luke
maketh
mention
.
B.
This
man
(
as
they
say
)
was
a
Companion
of
the
Apostle
Paule
,
of
whom
hee
himselfe
speaketh
saying
,
Coloss
4.
Aristarchus
my
pryson
fellow
saluteth
you
,
and
Marcus
Barnabas
sisters
sonne
.
The
Apostle
Peter
also
maketh
mention
of
a
certayne
man
whose
name
was
Marke
,
whom
he
calleth
his
son
,
wrighting
after
this
maner
.
2.
Pet.
5.
The
Congregation
of
them
which
at
Babilon
are
companions
of
your
election
,
saluteth
you
,
and
so
doth
Marcus
my
sonne
.
But
seeing
that
hee
hath
written
nothing
of
himselfe
.
C.
We
ought
not
curiously
to
search
concerning
this
matter
:
because
it
is
sufficient
for
vs
onely
to
knowe
,
that
he
is
ordeined
by
God
to
bee
a
lawefull
witnesse
,
which
setteth
forth
nothing
but
by
the
fore
instruction
of
the
holy
Ghoste
.
B.
Notwithstanding
,
whereas
some
do
make
him
the
Imitator
and
abridger
of
Mathew
,
they
doe
it
altogether
without
reason
:
otherwise
there
should
not
be
fower
,
but
only
three
Euangelysts
.
C.
Beside
this
,
Marke
doth
not
follow
euery
where
the
order
which
Mathew
kept
,
for
euen
in
the
begining
(
as
touching
the
ordering
of
the
matter
)
he
doth
differ
from
him
;
and
hee
declareth
certayne
things
which
Mathew
omitted
,
and
sometime
wryteth
at
large
of
that
thinge
which
in
the
narration
whereof
Mathew
is
very
bryefe
.
It
is
probable
(
certaynely
)
by
many
thinges
,
and
we
may
lawfully
coniecture
by
the
matter
it selfe
also
,
that
Marke
neuer
sawe
the
booke
which
Mathew
wrote
,
when
hee
did
write
his
owne
,
so
farre
was
it
from
him
,
of
purpose
to
abridge
and
bring
that
which
Mathew
had
wrytten
into
a
short
Compendium
.
Wee
may
haue
the
same
Iudgement
of
Luke
also
.
For
the
diuersity
which
appeareth
to
bee
in
these
three
Euangelists
,
may
not
be
sayd
of
vs
to
be
curiously
fought
for
of
them
with
dilligence
:
but
seeing
euery
of
them
purposed
faythfully
and
simpely
to
commit
in
writing
that
which
they
knewe
certaynely
to
be
true
,
they
kept
all
that
order
which
seemed
vnto
them
best
.
And
as
this
came
not
by
chaunce
,
but
by
the
prouidence
of
God
which
guided
them
:
euen
so
the
holy
Ghost
mynistered
and
gaue
vnto
them
a
merueilouse
consent
and
agreement
in
a
diuerse
forme
&
order
of
wryting
:
the
which
only
were
sufficient
to
bring
credit
vnto
them
,
if
there
could
no
greater
authority
be
had
.
B.
Moreouer
those
thinges
which
pertayned
to
the
narration
of
the
Euangelicall
Hystory
,
are
marueilouse
bryefly
set
forth
heere
by
Marke
in
sixtene
Chapters
:
notwithstanding
in
the
principall
matters
,
least
he
should
seeme
to
bring
in
any
thynge
contrary
to
the
proportion
of
the
Euangelicall
hystory
.
He
proceedeth
in
a
very
apt
and
excellent
order
:
neuer
painting
the
matter
with
worldly
wysedome
and
Eloquence
,
which
without
it
of
it selfe
is
most
playne
:
all
the
order
of
his
writing
&
worke
standeth
by
the
reuerend
maiesty
and
elloquence
of
the
holy
Ghoste
.
❧
THE
FIRST
CHAPter
of
S.
Marke
.
1
The
beginninge
of
the
Gospell
of
Iesu
Chryste
the
sonne
of
God
,
as
it
is
written
in
the
Prophets
;
Behold
2
I
send
my
Messenger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
.
[
The
beginning
of
the
Gospell
]
BV.
The
Euangelist
Marke
beginneth
the
hystory
of
the
Gospell
at
the
Baptisme
&
doctryne
of
IOHN
the
Baptist
,
shewing
what
he
taught
,
what
hee
witnessed
of
Chryste
the
Lord
,
how
he
behaued
himselfe
,
&
baptized
Christe
.
To
the
whych
hee
addeth
out
of
hand
,
how
Christe
was
anoynted
and
reuealed
,
how
hee
was
exercysed
with
grieuouse
temptation
:
and
last
of
all
,
how
hee
came
forth
and
preached
the
Kyngdome
of
God
.
C.
Therefore
,
although
it
be
part
of
the
Gospell
which
Math.
and
Luke
doe
declare
and
set
forth
in
the
first
and
second
Chapter
of
the
Euangelicall
hystory
,
yet
notwithstanding
it
is
not
from
the
matter
that
Marke
placed
the
beginning
of
the
Gospell
in
the
preaching
of
Iohn
the
Baptist
,
For
then
at
the
last
the
law
&
the
prophets
had
an
ende
,
as
it
is
written
,
Luke
.
16.
The
Law
&
the
Prophets
raigned
vntil
Iohn
:
&
since
that
time
the
Kingdome
of
GOD
is
preached
,
and
euery
man
stryueth
to
goe
in
.
And
to
this
aptly
agreeth
the
Testimony
of
the
Prophet
Mallachy
which
hee
alleadgeth
.
To
the
ende
the
Lorde
might
the
more
inflame
mens
myndes
to
desire
the
promysed
saluation
,
he
purposed
and
determyned
to
depryue
the
people
for
a
time
of
new
prophesies
.
And
wee
know
that
Mallachy
was
the
last
of
the
lawful
and
vndoubted
Prophets
.
But
least
the
hungery
Iewes
should
pearish
in
the
meane
time
,
hee
exhorteth
them
to
keepe
themselues
vnder
the
Lawe
of
Moyses
,
vntill
the
promised
redemption
appeare
.
For
he
only
maketh
mention
of
the
Lawe
,
because
the
doctrine
of
the
Prophets
did
nothing
differ
from
the
same
,
but
was
only
an
appendix
and
more
perfect
exposition
,
that
the
whole
order
of
gouerninge
the
Church
myght
hange
of
the
Lawe
.
Neyther
is
it
a
newe
or
vnwonted
thing
in
the
Scripture
to
haue
the
prophesies
comprehended
vnder
the
name
of
the
Lawe
,
because
all
were
sent
vnto
it
as
to
theyr
wellspryng
and
scope
.
But
the
Gospel
was
not
as
it
were
an
inferiour
augmentation
of
the
Lawe
:
but
a
newe
forme
of
teachinge
whych
should
abrogate
that
former
maner
of
instruction
.
And
Mallachy
making
the
state
of
the
Church
of
two
sortes
,
appoynted
the
first
vnder
the
Lawe
:
and
begynneth
the
other
at
the
preachinge
of
Iohn
.
For
there
is
no
doubt
but
that
hee
meaneth
Iohn
the
Baptist
when
he
sayth
,
Behould
I
send
my
messenger
:
because
(
as
we
sayd
euen
now
)
there
is
here
put
a
manifest
difference
betwene
the
law
and
the
new
order
and
state
of
the
Church
which
should
succeede
.
In
the
same
sence
he
alleaged
a
litle
before
the
same
place
that
the
euangelist
Marke
hath
(
for
the
places
are
like
in
al
pointes
)
saying
:
Beholde
I
send
vnto
you
Elias
the
Prophet
,
before
that
great
day
of
the
Lord
come
.
In
lyke
maner
hee
sayth
:
Mala.
3.
Behold
I
will
send
my
messenger
whych
shall
prepare
the
way
before
mee
:
and
the
Lorde
whom
yee
would
haue
:
shall
soone
come
to
hys
Temple
.
Because
in
both
places
a
better
condition
of
the
Church
is
promysed
than
was
vnder
the
lawe
,
the
beginning
of
the
Gospell
without
all
doubt
is
noted
.
But
truely
before
the
Lorde
shoulde
come
forth
,
a
preparer
or
forerunner
is
sayd
to
come
,
which
shoulde
proclayme
hym
to
be
at
hand
.
Whereby
wee
gather
that
the
abrogation
of
the
lawe
and
the
beginning
of
the
Gospell
is
properly
placed
in
the
preaching
of
Iohn
.
Moreouer
,
seeing
Iohn
doth
commend
and
set
forth
Christe
in
the
fleshe
,
both
his
natiuity
and
also
the
whole
history
of
offeringe
saluation
is
contayned
vnder
the
Gospel
.
But
Marke
intreateth
here
how
the
Gospell
began
to
be
preached
and
published
openly
.
Wherefore
hee
doth
not
without
good
cause
begin
at
Iohn
,
who
was
the
first
minister
thereof
.
And
here
by
the
heauenly
Father
went
about
to
keepe
the
lyfe
of
his
sonne
buried
as
it
were
in
silence
,
vntill
the
tyme
of
full
&
perfect
reuelation
came
.
For
it
was
not
done
without
the
certaine
prouidence
of
God
that
the
Euangelists
should
pretermit
all
that
time
in
which
Christe
led
a
priuate
lyfe
with
his
parents
at
home
,
and
shoulde
omit
all
the
tyme
of
his
infancy
vntill
hee
was
thirty
yeares
of
age
,
at
what
time
he
comminge
forth
was
openly
declared
to
the
whole
world
to
be
the
redeemer
:
Only
the
Euangelist
Luke
doth
briefly
shew
a
proofe
of
his
calling
to
come
about
the
twelueth
yeare
of
his
age
.
Luke
.
2.
This
thing
(
truly
)
did
greatly
pertaine
to
the
matter
,
first
of
all
to
know
that
Christe
was
a
true
man
:
and
then
that
he
was
the
sonne
of
Abraham
and
Dauid
.
This
thinge
the
Lorde
woulde
haue
to
be
declared
vnto
vs
by
witnes
.
The
other
thyngs
which
Mathew
and
Luke
doe
shewe
of
the
Sheepeherdes
,
of
the
wyse
men
,
and
of
Symeon
,
they
pertayne
to
prooue
his
dyuinity
.
But
whereas
Luke
doth
speake
specially
of
Iohn
&
of
his
Father
Zacharias
,
it
was
a
certayne
entraunce
and
preface
of
the
Gospell
.
[
The
beginning
of
the
Gospell
]
If
we
place
these
wordes
after
this
maner
it
wil
be
a
more
perfect
sentence
:
The
Gospell
of
Iesu
Christe
the
sonne
of
God
began
after
the
same
maner
as
it
is
written
in
the
Prophets
,
Or
els
,
The
Gospel
of
Iesu
Christ
the
sonne
God
had
such
a
beginning
,
as
the
Prophets
declared
before
that
it
should
haue
,
namely
Esay
,
and
Mallachy
:
That
is
to
say
that
Iohn
shoulde
bee
the
forerunner
,
and
should
be
the
first
that
should
begin
to
preach
the
Gospell
,
and
not
Christe
,
although
he
were
the
head
of
the
Gospel
.
For
the
same
Iohn
began
to
preach
the
the
Gospell
,
and
to
declare
him
to
bee
at
hand
which
was
promised
.
And
thus
it
pleased
God
that
Iohn
should
be
the
forerunner
with
a
certayne
seuere
,
and
austere
kinde
of
lyfe
,
because
he
was
so
nigh
to
the
seuere
&
strayte
lawe
.
But
Christ
being
meeke
and
gentle
was
familliarly
conuersaunt
among
men
,
because
he
was
the
pledge
of
Gods
grace
and
mercy
.
In
this
,
hee
tooke
from
the
Iewes
all
excuse
,
leaste
they
should
accuse
the
Gospell
eyther
to
seeme
to
gentle
,
or
to
seuere
.
Iohn
therefore
was
the
first
that
began
to
preache
the
Gospel
,
as
the
Prophets
foreshewed
.
[
Of
Iesu
Chryste
the
sonne
of
God
.
]
The
Euangelist
Marke
saith
here
that
Christ
is
the
sonne
of
God
,
but
Mathew
sayth
onely
that
hee
was
the
sonne
of
Abraham
,
and
Dauid
.
But
the
meaning
of
Marke
is
that
wee
should
not
hope
for
redemption
,
but
onely
of
the
Sonne
of
God
.
[
As
it
is
wrighten
in
the
Prophets
]
E
Two
olde
Greeke
bookes
haue
,
In
Esay
the
Prophet
:
but
it
is
more
truely
red
,
In
the
Prophets
.
Whereuppon
also
hee
Ioyneth
two
Testimonies
to
declare
that
it
was
Iohn
of
whom
both
the
Prophets
spake
,
[
Behold
I
send
my
messenger
)
C.
The
chaunging
of
the
person
in
these
words
hath
no
absurdity
.
So
God
hymselfe
speaketh
by
the
Prophet
,
Mala
3.
saying
,
I
send
my
Angell
which
shall
prepare
the
way
before
me
.
And
Marke
bringeth
in
the
Father
speaking
to
the
sonne
.
But
we
do
see
that
Marke
went
about
nothing
els
than
more
playnely
to
expresse
the
mynde
of
the
Prophet
.
(
Before
thy
face
)
E.
This
was
spoken
to
the
ende
men
might
knowe
that
Chryste
which
was
preached
was
at
hand
&
already
come
.
As
concerninge
the
exposition
of
the
rest
of
the
seconde
verse
,
reade
the
eleuenth
chapter
of
S.
Mathew
.
3.
The
voyce
of
a
Cryer
in
the
Wildernesse
:
prepare
yee
the
way
of
the
Lord
and
make
his
pathes
strayte
.
A.
That
is
to
say
,
I
am
a
crying
voice
,
I
teach
no
other
thing
then
that
which
the
Lord
hath
appoynted
mee
:
I
teach
not
my
owne
,
but
the
words
of
the
Lord
.
For
I
am
a
voyce
.
So
the
Lord
spake
vnto
Moses
,
saying
:
Speake
vnto
Aaron
,
Exod
4.
&
put
these
words
in
his
mouth
,
and
I
will
be
thy
mouth
,
and
with
hys
mouth
.
Beholde
and
consider
the
Preacher
,
he
is
Gods
voice
,
and
the
voyce
of
Chryste
:
and
therefore
hee
oughte
to
publish
nothing
but
that
which
God
&
Christe
shall
put
in
his
mouth
.
Reade
the
thirde
chapter
of
Mathew
.
4.
Iohn
did
baptize
in
the
Wyldernesse
,
and
preached
the
baptim
of
repentance
,
for
the
remission
of
sinnes
.
(
Iohn
did
baptise
in
the
Wyldernesse
)
BV.
Marke
declareth
how
the
words
of
the
the
Prophets
were
fulfilled
,
that
is
to
say
,
how
Iohn
came
a
forerunner
,
howe
he
began
the
preaching
of
the
Gospell
,
and
prepared
the
way
before
Christe
the
Kynge
.
For
hee
baptised
men
which
sought
to
dedicate
and
gieue
themselues
vnto
Christianisme
,
by
Gods
appoyntment
with
the
water
of
Iordaine
.
Whereuppon
hee
was
called
Iohn
the
Baptist
.
For
he
was
the
first
,
by
Gods
commaundement
,
which
baptised
men
with
water
,
and
which
began
Christianisme
.
A.
But
at
what
tyme
hee
began
to
preache
and
baptise
,
it
cannot
be
gathered
by
Marke
,
Yet
Luke
declareth
it
.
Luke
3.
(
And
preached
the
baptim
of
repentance
)
By
these
words
the
Euangelist
declareth
that
Iohn
exhorteth
the
People
to
conuert
repent
:
and
also
to
beleue
their
sinnes
were
forgeuen
by
Christe
:
of
the
which
remission
,
to
make
them
assurance
,
hee
baptised
them
.
And
the
Baptim
of
repentance
signifieth
all
the
ministery
of
Iohn
,
that
is
to
say
,
the
doctryne
,
and
the
baptim
annexed
to
his
doctryne
.
As
concerning
repentance
,
and
the
baptim
of
Iohn
,
of
Chryste
,
and
of
the
Apostles
,
Reade
the
third
of
Mathew
.
5.
And
all
the
land
of
Iewry
,
&
they
of
Ierusalem
went
out
vnto
him
,
and
were
baptised
of
him
in
the
ryuer
of
Iordaine
confessing
their
sinnes
.
(
And
all
the
land
of
Iewry
.
&c.
)
.
E.
That
is
to
say
,
And
the
People
came
out
of
all
partes
of
Iewry
.
BV.
Whereby
we
gather
that
the
worde
of
God
preached
by
the
mouth
of
Iohn
wanted
not
his
frute
.
Reade
the
third
of
Mathew
.
6.
Iohn
was
clothed
with
Camelles
hayre
,
and
with
a
Girdell
of
a
Skin
aboute
his
Loynes
.
And
hee
did
eate
Locustes
,
and
wylde
Honny
.
(
Iohn
was
clothed
with
Camells
)
E.
These
words
are
to
be
found
in
the
most
auncient
latine
bookes
.
(
And
with
a
girdel
of
Skinne
about
his
loynes
)
As
concerninge
this
Gyrdell
reade
the
third
of
Mathew
.
(
And
hee
did
eate
Locustes
)
.
BV.
The
lyfe
and
maners
of
Iohn
the
Baptist
,
were
agreeable
in
all
poyntes
with
the
doctrine
which
he
preached
.
For
the
manners
of
men
doe
specially
appeare
in
their
diet
and
apparell
.
But
Iohn
did
eate
these
Locustes
because
they
were
easy
to
bee
had
,
being
plentifull
,
and
a
temperate
kynde
of
meate
;
his
apparell
also
was
soone
prepared
,
beinge
voyde
of
all
sumptuous
excesse
.
So
that
the
lyfe
of
this
man
was
most
holy
and
temperate
in
all
thinges
.
7.
And
preached
sayinge
:
hee
that
is
stronger
then
I
commeth
after
me
,
whose
shoe
lachet
I
am
not
worthy
to
stoupe
downe
and
vnlose
.
(
And
preached
saying
)
BV.
The
summe
&
effect
of
these
wordes
is
that
Iohn
preached
Christe
,
&
in
him
remission
of
all
sinnes
,
forsomuch
as
he
is
the
omnipotent
sonne
of
God
the
Father
,
and
the
true
Messias
,
with
whom
no
creature
although
hee
bee
holy
and
excellent
,
may
be
compared
.
(
Whose
Shoe
lachet
I
am
not
worthy
to
vnlose
)
The
like
words
also
hath
the
Euangelist
Luke
.
But
Mathew
hath
,
Whose
Shoes
I
am
not
worthy
to
beare
.
8.
I
haue
baptysed
you
with
water
:
but
he
shall
baptise
you
with
the
holy
Ghost
.
A.
Here
the
Euangelist
noteth
the
difference
betwen
the
Baptism
of
Christ
and
of
Iohn
and
of
the
rest
of
the
mynisters
;
of
the
which
matter
reade
the
third
chapter
of
Mathew
.
9.
And
it
came
to
passe
in
those
daies
that
IESVS
came
from
Nazareth
,
of
Galile
,
and
was
Baptised
of
IOHN
in
Iordaine
.
BV.
Whatsoeuer
Iohn
the
Baptist
spake
or
did
hytherto
,
hee
spake
and
did
it
to
this
ende
to
prepare
and
make
ready
the
common
People
for
Christe
,
and
thus
he
did
to
the
ende
of
his
ministery
.
Wherefore
there
remayned
no
other
thing
then
that
the
sonne
of
God
hymselfe
shoulde
now
come
,
and
should
bee
reuealed
of
the
Father
to
the
whole
world
.
But
how
thinges
came
to
passe
Marke
discribeth
in
this
place
.
A.
And
that
which
Mathew
spake
more
obscurely
,
how
that
Iesus
came
from
Galile
to
Iordaine
vnto
Iohn
;
Marke
playnely
declareth
,
saying
,
from
Nazareth
of
Galile
.
The
rest
,
is
more
plentifully
handeled
by
Mathew
in
hys
3.
Cap.
10.
And
as
soone
as
he
was
come
out
of
the
water
he
sawe
Heauen
open
,
&
the
spirite
descending
vpon
him
lyke
a
Doue
.
11.
And
there
came
a
voyce
from
heauen
:
Thou
arte
my
deare
Sonne
in
whom
I
delight
.
12.
And
immediatly
the
spirit
draue
him
into
wildernesse
.
(
Hee
sawe
Heauen
open
)
Or
to
parte
a
sunder
.
Mathew
hath
,
The
Heauens
were
opened
vnto
him
.
(
And
immediately
the
spirite
draue
hym
into
Wildernesse
)
E.
By
these
words
he
setteth
forth
the
force
of
the
spirit
which
caryeth
a
man
whether
it
lysteth
.
Luke
hath
:
He
was
led
of
the
spirit
.
B.
These
words
sufficiently
declare
that
the
true
sonnes
of
God
are
not
nowe
their
owne
,
but
that
they
geue
place
wholy
vnto
the
gouernment
of
the
spirite
:
contrary
to
the
opinion
of
those
which
affirme
that
there
is
left
vnto
our
will
a
certaine
shadow
of
vertue
,
by
which
we
may
worke
.
And
here
by
al
men
which
are
tempted
may
take
consolation
,
because
they
may
knowe
that
temptacions
are
the
good
will
of
God
.
BV.
Here
we
doe
see
that
not
delights
or
pleasure
followe
the
Baptisme
,
and
vnction
of
Christe
,
but
grieuouse
and
perilouse
temptation
:
that
wee
might
hereby
learne
,
what
they
may
loke
for
which
haue
geuen
their
names
in
baptim
to
this
Prynce
.
B.
Wee
are
also
hereby
taughte
not
to
thruste
forth
our selues
rashly
into
Temptation
:
but
if
they
be
sent
of
God
,
we
ought
to
beare
them
paciently
.
13.
And
hee
was
there
in
the
wildernesse
forty
dayes
,
and
was
tempted
of
Sathan
,
and
was
with
Wilde
beastes
:
and
the
Angels
ministred
vnto
him
.
(
And
hee
was
there
in
the
Wildernesse
)
BV.
By
these
wordes
the
Euangelist
ment
to
declare
that
the
Lord
abstayned
in
deede
from
all
company
and
comfort
of
men
for
the
space
of
forty
dayes
and
forty
nights
:
to
the
ende
we
might
not
be
ashamed
or
grieued
to
leade
our
life
with
wilde
beastes
,
if
we
be
appoynted
thereunto
,
3.
King
.
16
H●b.
11.
and
the
glory
of
God
requyre
it
.
For
which
matter
we
haue
Elias
,
&
the
Prophets
for
examples
.
B.
Notwithstandinge
,
wee
must
note
that
the
sons
of
God
ought
not
to
forsake
those
thinges
that
are
necessary
for
the
lyfe
of
man
,
neither
their
trade
of
life
,
except
the
spirite
of
the
father
doe
leade
them
into
the
desert
,
otherwyse
they
may
vse
those
things
that
are
present
,
according
to
the
moderation
of
the
Spirit
,
with
geuing
of
thanks
.
For
we
do
not
reade
that
Christ
at
any
time
by
the
constraint
of
the
spirit
dwelt
in
the
desert
,
but
this
once
.
(
And
the
Angels
ministred
vnto
him
)
A.
This
was
done
for
his
comforte
,
as
we
haue
declared
in
the
fourth
of
Mathew
.
14.
After
that
Iohn
was
taken
,
Iesus
came
into
Galile
,
preaching
the
Gospell
of
the
kingdome
of
God
.
(
After
that
Iohn
was
taken
)
BV.
Now
the
Lord
himselfe
commeth
forth
,
to
whom
Iohn
had
opened
and
prepared
the
way
,
that
preachinge
the
Kingdome
of
God
,
hee
might
nowe
begin
to
raygne
in
the
elect
.
But
before
all
thinges
the
tyme
and
the
place
is
here
noted
:
The
time
,
as
,
After
that
Iohn
was
taken
:
Luke
.
4.
The
place
,
that
is
to
say
,
Galile
.
This
is
to
be
noted
that
the
Lorde
gaue
place
to
the
fury
and
extreme
rage
of
Herode
,
departing
out
of
the
way
for
a
time
,
and
that
he
was
led
of
the
spirit
,
as
Luke
expresseth
.
By
the
which
we
are
taught
that
if
we
do
truely
commit
our selues
vnto
the
Lord
,
his
spirit
shall
safely
direct
vs
in
all
things
,
whether
we
flee
,
or
abyde
,
&
incounter
with
our
enemies
.
For
so
the
spirit
led
Christ
our
Lord
,
and
so
also
it
led
the
Apostles
from
the
fury
&
rage
of
their
persecuters
that
they
myghte
preache
farther
:
and
sometimes
made
than
stand
to
it
stoutly
voyde
of
al
feare
,
in
somuch
that
they
were
conquerers
of
their
enemies
either
by
lyfe
or
death
.
That
flight
by
the
which
the
glory
of
Christ
is
deminished
,
is
vnworthy
of
a
Christian
,
and
neuer
vsed
of
the
saynts
:
but
when
thou
doest
,
so
flee
that
thou
mayest
the
more
conueniently
set
forth
the
glory
of
God
,
seeking
nothing
that
pertayneth
to
thy selfe
,
but
only
seekest
to
discharge
thy
office
keeping
thy selfe
vntill
thy
hower
be
come
,
thou
dost
nothing
but
that
Christe
did
here
at
thys
time
&
at
other
times
also
.
Accordinge
to
whose
example
the
Apostle
Paule
fled
out
of
DAMASCO
,
Act.
9
Looke
by
what
spirite
these
men
fled
,
by
the
same
spirite
also
they
afterwardes
of
their
owne
accord
offred
themselues
to
their
Persecuters
.
Iohn
,
18.
Euen
so
Chryst
willingly
met
with
those
that
sought
his
death
.
Paule
coulde
bee
stayed
by
no
meanes
from
his
Iourney
which
hee
tooke
to
Hierusalem
,
Act.
20
,
21.
although
hee
knewe
that
tribulation
&
imprisonment
was
there
prepared
for
him
.
A
Christian
therefore
ought
so
to
flee
,
that
hee
hinder
not
the
glory
of
Christ
,
to
the
setting
forth
whereof
hee
is
consecrated
.
Wherefore
we
must
pray●●●
to
the
father
that
he
will
vauchsafe
to
gieue
vnto
vs
that
good
spirit
which
may
guide
vs
in
the
righte
way
,
&
not
suffer
vs
to
be
caried
after
our
owne
will
.
For
no
certayne
thing
can
be
commaunded
as
concerning
sight
,
neither
can
it
bee
praysed
in
all
pointes
,
nor
altogether
discommended
.
(
Preaching
the
Gospel
of
the
Kingdome
)
What
the
Gospel
of
the
kingdome
is
,
reade
the
4.
Chapter
of
Mathew
.
15.
And
saying
:
The
tyme
is
come
,
and
the
kingdome
of
God
is
at
hande
,
repent
and
belieue
the
Gospell
.
(
The
time
is
come
)
BV.
The
Euangelist
Marke
is
not
content
that
hee
hath
declared
the
scope
and
summe
of
the
preaching
of
the
Lord
,
but
also
addeth
by
&
by
a
certayne
maner
and
forme
of
hys
preachinge
,
that
by
one
Sermon
wee
might
gather
the
order
of
the
rest
.
Notwithstanding
he
hath
not
rehearsed
all
things
that
he
spake
,
word
for
worde
,
but
onely
the
chiefe
&
principal
partes
:
of
the
which
fower
are
here
declared
.
Fyrst
,
The
time
is
come
.
This
thinge
dependeth
vpon
the
promises
of
the
old
testament
.
For
the
lawe
and
the
Prophets
appoynted
some
certayne
,
in
the
which
the
saluation
of
all
the
faythfull
might
be
finished
,
by
the
incarnation
&
death
of
Christe
the
sonne
of
God
.
For
the
prophet
Daniell
heard
these
words
of
the
Angell
Gabriell
:
Three
score
&
ten
Weekes
are
determined
ouer
thy
People
,
and
ouer
thy
holy
City
:
that
the
wickednes
may
be
consumed
,
that
the
sinne
may
haue
an
ende
,
that
the
offence
may
bee
reconsiled
,
to
bring
in
euerlasting
righteousnesse
,
Daniel
.
9.
to
fulfill
the
visions
and
the
Prophets
,
and
to
anoynt
the
most
holy
one
.
And
in
another
place
it
is
sayde
,
Gene.
49.
The
Scepter
shall
not
departe
from
Iuda
,
and
a
lawe
geuer
from
betwene
his
feete
,
vntil
he
come
which
must
be
sent
.
This
time
(
sayth
Chryst
)
is
fulfilled
.
As
if
hee
should
say
,
This
day
hath
the
father
performed
that
which
he
promised
to
the
fathers
.
And
herevpon
followeth
the
seconde
thinge
which
Marke
noteth
,
which
maketh
the
firste
more
euident
.
(
And
the
kindome
of
God
is
at
hand
)
BV.
By
Christ
a
way
is
made
to
the
faithfull
to
come
vnto
the
Father
into
the
kingdome
of
God
:
and
moreouer
God
raygneth
vpon
the
earth
,
by
the
spirite
,
by
force
,
and
by
his
worde
in
the
middest
of
the
faithfull
.
All
those
thinges
therefore
which
the
Prophets
had
foreshewed
as
concerninge
saluation
,
euerlasting
lyfe
,
righteousnesse
of
saintes
,
and
the
kingdome
of
God
in
this
world
,
they
are
euen
now
at
hande
,
and
are
offered
,
&
fulfilled
by
Christ
.
Then
also
he
doth
gouerne
vs
,
when
he
doth
make
him selfe
manifest
vnto
vs
by
his
word
,
&
when
we
forsake
our
own
will
,
which
thing
commeth
to
passe
by
the
power
of
the
holy
Ghost
.
When
Christ
came
,
the
state
of
the
People
of
the
Iewes
was
miserable
,
and
much
impayred
by
horrible
dissipation
:
all
men
did
that
whych
seemed
good
in
their
owne
Eyes
.
But
they
beinge
gathered
together
by
the
word
of
the
Gospell
,
felt
the
kingdome
of
God
,
if
so
bee
that
they
were
of
the
number
of
those
which
submitted
themselues
thereunto
with
obedience
.
And
now
followeth
the
thirde
parte
of
the
sermon
of
Christ
.
(
Repent
)
That
is
to
say
,
let
euery
man
enter
into
hys
owne
conscience
,
let
him
acknowledge
how
corrupt
&
damnable
a
sinner
he
is
of
him selfe
,
let
him
also
confesse
his
sinnes
:
and
when
he
hath
so
done
let
him
tourne
from
them
and
beholde
the
great
mercy
of
God
.
For
the
fourth
parte
followeth
,
by
the
which
the
third
is
absolued
.
(
And
belieue
the
Gospell
)
As
if
he
shoulde
say
,
Although
yee
feele
your selues
to
be
sinners
,
and
to
be
condemned
by
the
iust
iudgement
of
God
,
yet
notwithstandinge
dispayre
not
in
your
sinnes
:
belieue
the
Gospel
which
sayth
that
God
to
saue
sinners
sent
his
onely
begotten
sonne
into
the
worlde
,
that
euery
one
which
belieueth
in
him
should
not
pearishe
,
but
haue
life
euerlasting
.
Beleue
therefore
in
the
sonne
of
God
the
sauiour
of
the
world
.
By
fayth
taste
of
the
gyftes
of
God
,
Iohn
3.
by
faith
Ioyne
your
selues
vnto
God
.
A.
If
any
man
doe
demaunde
howe
Marke
here
seperateth
repentaunce
from
the
doctrine
of
the
Gospell
,
when
as
notwithstanding
it
dependeth
of
the
Gospell
,
you
may
finde
how
to
answere
it
in
the
fourth
of
Mathew
.
16.
As
he
walked
by
the
sea
of
Galile
,
he
sawe
Simon
,
and
Andrew
his
brother
,
casting
nets
into
the
sea
for
they
were
fishers
.
A.
As
concerning
the
exposition
of
this
verse
,
in
which
is
intreated
of
the
calling
of
certayne
of
the
Apostells
,
reade
the
fourth
Chapter
of
Mathewe
.
21
And
they
came
into
Capernaum
:
and
straite
way
on
the
Saboth
dayes
hee
entered
into
the
Synagoge
,
and
taught
.
(
And
they
came
into
Capernaum
)
BV.
These
things
also
doe
pertayne
to
the
place
of
doctrine
,
and
do
shewe
how
greatly
men
ought
to
endeuoure
them selues
to
preache
the
Gospell
,
because
the
Lord
him selfe
preached
with
so
greate
dilligence
.
Yea
Marke
hath
this
thing
more
then
the
other
peculiar
to
himselfe
,
namely
this
,
that
hee
doth
oftentimes
inculcate
&
shewe
that
our
Lord
Iesus
taught
.
And
he
chose
vnto
him
Caparnaum
being
a
wicked
City
,
least
that
any
man
should
thinke
that
Preachers
ought
to
flee
and
auoyde
such
as
were
wicked
.
A.
The
Euangelist
Mathew
hath
,
And
he
went
about
all
Galile
,
teaching
in
their
Synagoges
,
and
preachinge
the
kingdome
of
God
.
At
the
length
they
enter
into
Capernaum
.
(
And
straite
way
on
the
saboth
dayes
he
entred
)
BV.
Math
4.
All
tyme
(
certaynely
)
is
apt
and
meete
for
the
preaching
of
the
Gospell
,
but
specially
the
Saboth
day
,
which
was
appoynted
of
God
to
retayne
and
keepe
his
worship
among
men
.
Euen
so
also
euery
place
is
meete
and
conuenient
to
preach
the
Gospell
in
,
if
the
matter
and
necessity
so
require
.
But
the
Synagoge
or
the
temple
is
a
most
meete
place
for
this
purpose
.
22.
And
they
were
astonyed
at
his
learning
.
For
hee
taught
them
as
one
that
hadde
authority
,
and
not
as
the
Scribes
.
(
And
they
were
astonyed
at
his
learninge
)
A.
The
same
words
hath
the
Euangelist
Luke
.
C.
But
the
Euangelists
meane
that
the
●ower
of
the
spirite
shyned
in
the
wordes
of
Christe
,
in
so
much
that
it
constrayned
the
prophane
and
colde
hearers
to
meruayle
.
(
And
not
as
the
Scribes
)
Luke
sayth
that
his
worde
was
in
power
,
that
is
to
say
full
of
dignity
:
but
our
Euangelist
S.
Marke
speaketh
more
fully
,
adding
the
Antithesis
that
his
words
were
not
like
to
the
words
of
the
Scribes
.
For
seeing
they
were
false
interpreters
of
the
Sciptures
,
their
doctrine
was
litterall
and
deade
,
which
breathed
or
shewed
forth
no
efficacy
of
the
spirite
,
and
in
the
which
there
was
no
maiesty
.
Such
coldnesse
we
may
see
at
this
day
in
the
speculatiue
Diuinity
of
the
Papacy
which
onely
consisteth
in
outwarde
shewes
.
Those
maisters
imperiously
thunder
out
whatsoeuer
seemeth
vnto
them
good
:
but
seeing
after
a
Prophane
maner
they
babble
&
prate
of
diuine
matters
,
insomuch
that
no
religion
can
appeare
in
their
doinges
,
it
is
but
filthy
and
friuolouse
whatsoeuer
they
bring
in
.
For
the
Apostell
Paule
sayth
not
in
vaine
that
the
kingdome
of
GOD
consisteth
not
in
words
,
but
in
power
.
To
be
short
,
1.
Cor.
9.
the
Euangelistes
meane
,
seing
the
order
of
teaching
was
then
disordered
and
corrupted
,
which
brought
no
reuerence
of
GOD
to
the
myndes
of
men
,
that
the
deuine
power
of
the
spyrite
was
euidently
to
be
seene
in
the
words
of
Christ
,
which
brought
fayth
and
credit
vnto
him
.
This
is
the
Power
,
or
rather
the
dignity
&
authority
at
the
which
the
people
was
astonied
.
A.
Of
that
which
authority
we
may
read
at
large
in
the
seuenth
of
Mathew
.
23.
And
there
was
in
their
Synagoge
a
man
vexed
with
an
vncleane
spirite
which
cryed
,
(
And
there
was
in
their
Synagoge
)
C.
It
is
lykely
that
this
man
which
was
possessed
of
an
vncleane
spirite
was
one
of
that
multitude
whereof
Mathew
maketh
mencion
sayinge
,
And
his
fame
spred
through
all
Syria
,
and
they
brought
vnto
him
all
those
that
were
diseased
,
&
were
taken
wyth
grypings
,
and
them
that
were
possessed
with
Diuells
,
and
those
which
were
Lunatike
,
and
those
that
had
the
Palsey
,
&
he
healed
them
.
B.
But
the
narration
of
Marke
,
and
Luke
is
not
superfluouse
,
because
they
bringe
in
certayne
circumstances
,
which
do
not
only
make
the
myracle
more
euident
,
but
also
contayne
a
profitable
doctrine
.
For
the
Diuell
doth
craftely
confesse
Christe
to
be
the
holy
one
of
God
,
that
men
myghte
haue
a
suspicion
of
some
aliaunce
betwene
him
and
Christe
.
By
the
which
deceipt
also
he
wente
afterward
about
to
make
the
Gospell
suspected
:
and
he
ceasseth
not
to
attempt
the
like
at
this
day
.
And
this
is
the
reason
why
Christ
commaundeth
him
to
be
still
.
It
may
be
(
truely
)
that
this
confession
was
extorted
from
him
violently
:
and
yet
for
all
that
,
betwene
these
two
there
is
no
disagrement
,
namely
that
he
being
constrained
to
geue
place
to
the
power
of
Christ
,
exclaimeth
him
to
be
the
holy
one
of
God
,
&
notwithstanding
craftely
goeth
about
to
obscure
and
darken
the
shining
glory
of
Christe
.
We
must
also
note
that
hee
doth
so
flatter
wyth
Chryste
,
that
hee
might
secretly
wythdraw
himselfe
from
his
hand
:
and
by
this
meanes
he
is
contrary
to
himselfe
.
For
to
what
ende
was
Christe
sanctified
of
the
father
,
but
onely
the
deliueringe
men
from
the
tyranny
of
the
Diuell
hee
might
ouerthrowe
his
Kingdome
?
but
because
Sathan
coulde
not
beare
the
power
,
which
hee
perceyued
to
bring
destruction
vnto
him
,
he
sought
to
stay
Christe
in
cōntempt
by
a
vayne
titell
.
(
Vexed
with
an
vncleane
spirite
)
E.
As
concerning
the
vncleane
spirite
,
reade
the
xii
.
of
Mathew
.
BV.
He
is
called
a
Spirite
of
his
substance
:
and
of
his
nature
and
quality
impure
or
vncleane
.
R.
As
touching
the
power
of
Sathan
we
must
first
of
al
note
that
al
men
by
reason
of
sinne
are
borne
in
the
power
of
Sathan
,
and
are
by
nature
the
mancion
places
of
Sathan
,
and
doe
abide
in
his
power
vntil
they
be
deliuered
by
Christ
.
But
Sathan
in
diuerse
men
doth
shew
his
power
and
tyranny
diuersly
.
For
one
man
is
caryed
headlonge
of
him
by
anger
,
another
by
filthy
lust
:
he
maketh
one
man
his
bondman
through
couetousnes
,
and
another
through
arrogancy
:
one
man
hee
tyeth
with
the
bandes
of
enuy
,
and
another
with
furor
and
madnes
.
And
although
all
men
which
by
nature
are
the
Children
of
wrath
are
captiues
vnto
Sathan
,
yet
notwithstanding
they
are
properly
called
Demoniakes
or
possessed
of
Sathan
,
which
are
carryed
by
Sathan
to
furor
and
madnes
.
Such
kynde
of
Demoniake
is
heere
offered
vnto
Christe
.
Saying
:
24.
Alas
,
what
haue
we
to
doe
wyth
thee
thou
Iesus
of
Nazareth
?
Arte
thou
come
to
destroy
vs
?
I
know
thee
what
thou
arte
,
euen
that
holy
one
of
God
.
(
Alas
,
what
haue
we
to
doe
with
thee
)
A.
Of
this
question
reade
the
8.
Cap.
of
Mathew
.
(
Arte
thou
come
to
destroy
vs
?
)
R.
By
these
woordes
Sathan
doth
reason
the
cause
with
Christe
,
and
confesseth
that
he
knoweth
him
to
be
the
holy
one
of
God
,
which
should
be
the
Redemer
of
Israell
,
and
whom
God
,
according
to
the
saying
of
the
Prophet
,
gaue
to
be
the
pledge
of
the
People
,
that
he
might
helpe
vp
the
earth
agayne
:
and
possesse
agayne
the
desolate
heritages
:
that
he
might
say
to
the
prysoners
,
Esay
49.
go
forth
;
and
to
them
that
are
in
darkenes
,
come
into
the
light
:
and
that
he
knewe
very
well
that
he
was
ordeyned
of
God
to
oppresse
his
tyranny
,
and
to
destroy
him
:
but
he
thinketh
that
the
time
is
not
yet
come
that
hee
should
be
cast
from
his
tyranny
into
perpetuall
punishment
.
Sathan
(
truely
)
is
addicted
of
God
to
perpetuall
condenmation
,
yet
notwithstanding
he
shal
not
be
tormented
vntill
the
latter
Iudgment
:
the
which
thing
Peter
meaneth
when
he
saith
,
2.
Pet.
2.
God
spared
not
the
Angels
which
sinned
,
but
cast
them
down
into
hel
&
deliuered
them
into
cheines
of
darknes
to
be
kept
vnto
iudgment
:
they
are
kept
(
sayth
he
)
vnto
the
Iudgement
,
euen
to
be
punished
at
that
time
:
the
self
same
thing
the
Diuells
whereof
Luke
maketh
mencion
do
signifie
when
they
intreate
Iesus
that
he
would
suffer
them
to
enter
into
the
Swyne
,
Luke
.
8.
declaring
in
deede
by
manifest
wordes
,
that
they
are
free
from
extream
punishment
which
they
should
haue
in
the
deepe
.
And
in
the
Gospell
after
Mathew
it
is
sayd
:
Math.
15.
Depart
from
me
yee
curssed
into
Hell
fyer
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
He
sayth
that
eternall
fyer
is
prepared
for
the
Diuell
and
his
Angells
:
and
not
that
they
do
now
burne
in
this
fyer
.
When
as
therefore
Sathan
doth
thinke
that
he
must
forsake
all
men
so
soone
as
Chryste
appeareth
,
and
that
hee
with
his
fellowes
must
go
out
of
hand
to
hell
fyer
,
he
thinketh
that
he
hath
iust
cause
to
complayne
and
to
reason
with
Christe
,
that
he
is
destroyed
before
the
time
.
(
I
know
thee
what
thou
arte
)
The
Diuells
(
truly
)
were
wonderfully
indewed
with
vnderstanding
wherevpon
they
were
called
in
Greeke
,
Daemones
,
that
is
to
say
,
knowing
.
(
Euen
that
holy
one
of
God
.
)
C.
It
is
lykely
,
that
this
tytell
,
of
the
holy
one
of
God
,
was
taken
of
the
common
and
vsual
maner
of
speach
,
which
was
vsed
at
that
time
.
And
they
did
therefore
so
cal
the
Messias
because
he
should
be
seperated
from
the
number
of
all
other
men
,
as
one
indewed
with
singuler
grace
,
and
as
the
heade
of
the
whole
Church
.
A.
But
to
what
ende
this
confession
which
the
Diuell
made
did
pertayne
,
it
is
shewed
in
the
23.
verse
going
before
.
25.
And
Iesus
rebuked
him
,
saying
:
holde
thy
peace
,
and
come
out
of
the
man
.
(
And
Iesus
rebuked
him
)
B.
He
commaundeth
the
diuell
to
be
silent
&
suffreth
hym
not
to
gieue
testimony
vnto
him
,
although
it
be
true
,
leaste
men
should
thinke
that
he
had
any
fellowship
with
Diuells
.
For
the
Phariseys
sclaundered
him
saying
that
he
had
a
Diuell
,
and
that
he
cast
out
Diuells
by
the
help
of
Belzebub
the
prynce
of
Diuells
.
Math
12.
By
this
deede
also
he
declared
,
how
detestable
the
testimony
of
those
men
is
vnto
him
who
,
as
the
Diuells
did
,
preache
him
with
a
hollow
and
deceiptfull
mynde
.
As
it
is
written
to
the
wicked
and
vngodly
man
,
sayd
God
,
Psalm
.
50.
Why
dost
thou
take
my
lawes
in
thy
mouth
?
For
hee
wil
haue
none
but
such
as
are
most
holy
and
founde
to
beare
witnesse
of
him
;
that
is
to
weete
,
to
preach
the
Gosple
.
We
are
also
hereby
admonished
that
we
attribute
nothing
at
all
to
Satanicall
aunsweres
,
and
deedes
,
although
they
seeme
to
be
true
and
not
euill
.
For
the
Diuell
is
a
lyar
and
the
author
of
a
ly
,
Iohn
.
8.
neyther
doth
he
say
or
doe
any
thinge
,
then
to
the
ende
he
may
disceaue
.
26.
And
when
the
vncleane
spirit
had
torne
him
,
and
cryed
wyth
a
loude
voyce
,
he
came
out
of
him
,
(
When
the
vncleane
spirite
had
torne
him
)
Luk.
4.
C.
The
Euangelist
Luke
doth
somewhat
more
mittigate
this
matter
,
saying
,
And
when
he
had
throwne
him
in
the
middest
:
yet
notwithstandinge
in
sence
they
very
wel
agree
:
because
both
of
them
went
about
to
teach
that
the
Diuell
was
cast
out
by
violence
.
Therefore
hee
did
so
throwe
the
man
to
the
ground
as
though
he
would
haue
torne
him
:
notwithstanding
Luke
sayth
that
he
was
disapoynted
of
his
purpose
:
not
that
the
man
suffered
this
violence
without
any
hurte
or
griefe
at
all
:
but
because
the
man
was
afterwarde
delyuered
safe
and
sound
from
the
Diuell
.
BV.
Here
therefore
Sathan
maketh
a
shewe
of
his
power
,
that
his
worshipers
may
knowe
what
they
ought
to
looke
for
of
him
:
namely
,
at
the
length
to
be
throwne
to
the
ground
&
torne
in
pieces
.
For
his
flattering
&
fayre
speach
,
&
his
desire
to
abide
stil
is
only
that
he
might
at
the
length
haue
ful
power
&
authority
ouer
vs
,
&
so
might
myserably
torment
vs
.
(
Hee
went
out
of
the
man
)
Sathan
goeth
forth
,
notwithstanding
by
constrainte
,
not
of
his
owne
freewill
,
being
ouercome
by
the
power
of
Chryste
.
27.
And
they
were
all
amased
,
insomuch
that
they
demaunded
one
of
another
,
sayinge
,
what
thinge
is
this
?
what
newe
doctrine
is
this
?
For
with
authority
commaunded
he
the
foule
spirites
,
and
they
obeyed
him
.
(
And
they
were
all
amased
)
A.
The
Euangelist
Luke
hath
:
Luk.
4.
And
feare
came
on
them
all
,
and
they
spake
among
themselues
,
saying
:
what
sayinge
is
this
?
For
with
authority
and
power
he
commaundeth
the
foule
spirites
,
and
they
come
out
.
C.
The
fruite
of
the
myracle
is
,
that
they
are
constrayned
to
suspecte
Christe
to
be
somewhat
more
than
a
man
.
And
wisely
they
doe
referre
the
glory
and
power
of
the
myracle
,
to
the
doctrine
.
What
newe
doctryne
is
this
(
say
they
)
to
the
which
the
very
Dyuels
are
constrayned
to
gieue
place
?
They
call
the
doctrine
of
Christe
here
,
newe
doctrine
,
not
in
reproche
,
but
because
they
see
in
the
same
somewhat
that
is
extraordinary
and
neuer
seene
before
.
They
call
it
not
new
therefore
to
derogate
any
credit
from
the
same
:
but
they
rather
wonder
at
the
matter
,
affirming
that
it
is
neyther
commen
nor
humaine
.
And
(
truly
)
it
was
a
thing
belonging
vnto
God
to
haue
power
ouer
vncleane
spirites
:
wherevpon
they
do
not
with
iust
cause
meruayle
to
see
Chryste
indewed
with
such
power
.
C.
In
this
only
they
offend
that
they
stand
still
in
doubt
,
when
as
it
becommeth
the
children
of
God
,
to
go
forward
and
to
profite
more
&
more
.
(
And
they
obeyed
him
)
A.
Luke
hath
:
And
they
came
forth
.
29.
And
forth
with
when
they
were
come
out
of
the
Synagoge
,
they
entered
into
the
house
of
Simon
and
Andrewe
,
with
Iames
&
Iohn
.
But
Simons
mother
in
law
lay
sick
of
a
feuer
.
A.
Reade
the
eight
Chapter
of
Mathew
.
BV.
By
the
Publique
benefite
which
was
openly
done
in
the
Synagoge
to
him
which
was
vexed
of
the
Diuell
,
the
Lorde
was
knowne
to
the
godly
:
and
nowe
also
by
a
domesticall
benefite
he
waxeth
better
acquaynted
and
knowne
vnto
them
,
and
declareth
his
power
,
to
this
ende
and
purpose
that
he
might
allure
and
drawe
all
men
to
the
faith
,
&
might
declare
vnto
all
men
how
great
he
is
in
dignity
,
authority
,
mercy
,
and
power
.
C.
This
also
is
to
be
noted
,
that
wheresoeuer
Christe
is
receiued
,
he
sheweth
some
testimony
of
his
power
:
he
neuer
commeth
empty
vnto
vs
,
but
bringeth
with
all
those
benefits
,
to
bestowe
vpon
vs
,
which
hee
hath
receiued
of
the
father
.
Neyther
is
this
done
onely
in
Christe
,
but
also
in
his
members
.
For
they
which
receyue
and
harbour
straungers
,
the
poore
,
the
fatherlesse
and
the
Wydowe
,
do
receiue
the
promise
of
a
hundered
foulde
:
but
this
is
specially
to
bee
considered
in
Christe
,
who
neuer
commeth
,
but
hee
bringeth
plenty
of
his
Benefites
wyth
him
.
30.
And
anon
they
tell
him
of
her
.
B.
This
our
Euangelist
sayeth
that
Christe
was
toulde
of
her
,
but
Luke
sayth
that
intercession
was
made
for
her
,
she
being
sicke
of
a
feuer
:
(
for
the
Euangelists
do
often
times
pretermit
many
things
)
in
the
which
we
haue
an
example
of
loue
,
which
sorroweth
for
another
bodies
grief
as
if
it
were
proper
to
it selfe
.
Wee
are
also
heereby
taught
that
saints
do
oftentimes
feele
the
scourge
of
the
Lord
,
and
that
as
well
to
the
Glory
of
the
Father
as
to
their
owne
saluation
.
31.
And
he
came
and
toke
her
by
the
hand
,
and
lift
her
vp
,
and
immediately
the
feuer
forsooke
her
,
and
she
ministered
vnto
them
.
The
Euangelist
Luke
sayth
,
And
he
stoode
ouer
her
and
rebuked
the
feuer
.
Sometime
the
Lord
doth
heale
by
his
word
only
:
and
often
times
he
addeth
the
signe
.
Hee
needeth
no
helpes
,
his
word
is
sufficient
.
Euen
so
the
Propher
singeth
that
at
the
commaundement
of
the
Lorde
,
the
Sea
was
deuyded
into
two
partes
.
32.
And
at
euen
when
the
sonne
was
down
they
brought
vnto
him
al
that
were
diseased
,
and
then
that
were
vexed
with
diuels
.
A.
The
Euangelist
Luke
saith
:
when
the
sonne
was
downe
,
all
they
that
had
sicke
,
taken
with
diuers
diseases
brought
them
vnto
him
.
But
for
the
exposition
of
this
verse
,
reade
the
eyght
Chapter
of
Mathew
,
the
sixtene
verse
.
33.
And
all
the
City
was
gathered
together
at
the
dore
.
Some
say
that
this
is
spoken
by
a
figure
called
Synecdoche
,
as
,
al
the
City
,
for
all
the
company
of
those
that
were
sicke
.
34.
And
hee
healed
many
that
were
sicke
of
diuers
diseases
,
and
cast
oute
many
Diuells
,
and
suffered
not
the
Diuells
to
speake
,
because
they
knew
him
.
(
And
he
healed
many
that
were
sicke
)
C.
The
Euangelist
Luke
addeth
somwhat
more
,
saying
,
And
hee
layde
hys
handes
on
euery
one
of
them
and
healed
them
.
It
was
not
necessary
or
nedefull
that
the
Lord
should
lay
his
hands
on
any
man
,
he
needed
no
helps
,
(
as
we
sayd
euen
now
)
he
only
vsed
this
signe
for
mans
sake
:
For
it
was
a
singuler
signe
,
and
a
right
,
much
vsed
in
Sacrifices
and
prayers
.
By
this
outwarde
signe
hee
declared
that
he
commended
them
vnto
his
heauenly
father
,
as
we
haue
shewed
already
in
Mathew
.
Now
if
any
man
wil
take
vpon
him
to
immitate
Christe
in
this
thinge
,
he
shal
be
Christes
Ape
,
and
not
his
follower
.
For
it
is
a
foolishe
thing
to
immitate
externall
gestures
,
except
they
haue
some
substaunce
and
wayghte
in
them
.
(
And
suffered
not
the
Diuells
to
speake
)
There
might
bee
two
causes
why
hee
suffered
them
not
:
the
one
general
,
because
the
full
time
of
his
reuelation
was
not
yet
come
th'
other
speciall
,
because
he
reiected
those
Preachers
,
and
Witnesse
bearers
of
his
diuinity
which
by
their
prayse
coulde
do
nothing
but
discredit
him
and
bring
him
into
false
suspicion
.
And
this
latter
cause
is
moste
certayne
:
because
it
was
necessary
it
should
be
declared
that
it
was
mortall
warre
which
the
author
of
lyfe
had
with
the
Prince
of
death
and
his
Mynisters
.
Reade
the
16.
of
the
Actes
.
(
Because
they
knewe
him
)
A.
Namely
,
that
hee
was
Chryste
as
the
Euangelist
Luke
hath
.
35.
And
in
the
morning
very
early
,
Iesus
(
when
he
was
rysen
vp
)
departed
and
went
out
into
a
solitary
place
and
there
prayed
.
(
And
in
the
morning
very
early
)
The
Euangelist
Luke
addeth
,
saying
;
As
sone
as
it
was
day
,
hee
departed
,
and
went
into
a
Desert
place
.
After
that
he
had
healed
the
sicke
,
he
went
a
parte
,
teaching
vs
that
we
ought
to
do
nothing
for
ostentacion
or
vayne
glory
:
but
that
if
we
do
any
good
thing
,
we
should
seeke
to
hyde
it
.
BV.
He
teacheth
also
the
seruaunts
of
God
to
pray
then
,
when
they
seeme
to
be
in
Prosperity
.
Further
he
hereby
teacheth
that
early
in
the
morning
is
the
most
meete
and
conuenient
time
to
pray
.
(
Into
a
solitary
place
)
As
concerning
this
going
aside
of
Chryste
to
pray
,
reade
the
14.
of
Mathew
.
36.
And
Simon
,
and
they
that
were
with
him
,
followed
after
him
.
A.
Symon
Peter
and
the
rest
of
the
Disciples
,
seing
that
Iesus
was
gone
away
priuily
,
they
followed
him
vntill
they
came
to
the
place
where
he
was
.
In
the
meane
tyme
also
the
people
whych
were
come
to
the
house
betime
in
the
morning
,
when
they
had
learned
that
Iesus
was
gone
,
followed
him
into
the
Desert
,
as
Luke
declareth
.
38.
And
he
sayd
vnto
them
:
let
vs
go
into
the
nexte
Townes
,
that
I
may
preache
there
also
:
for
therefore
am
I
come
.
(
Let
vs
goe
into
the
next
Towne
.
)
BV.
Although
prayer
be
holy
&
wholsome
,
yet
notwithstanding
Christe
ryseth
from
the
same
,
and
getteth
him
to
preach
,
when
the
Apostles
had
told
him
that
many
were
desirous
to
heare
the
Gospell
preached
.
A.
For
they
telling
the
Lord
that
a
great
company
of
the
Capernaites
were
at
hande
which
sought
him
:
he
answereth
,
Let
vs
goe
into
the
next
townes
:
as
if
he
should
say
,
This
foundation
which
is
layed
amonge
the
Capernaites
,
is
sufficient
for
this
present
tyme
:
and
the
time
is
come
that
we
should
go
forwarde
,
and
that
I
should
preache
the
Kyngdome
of
God
,
as
I
haue
done
there
to
the
townes
and
villages
here
about
.
For
I
came
not
to
preache
to
one
City
alone
,
but
to
offer
saluation
by
the
Gospell
to
all
men
.
(
For
therefore
am
I
come
)
From
whence
he
came
he
declareth
in
S.
Iohn
,
saying
I
proceeded
from
the
Father
&
came
into
the
world
.
Luke
beside
these
things
sayth
that
the
people
would
haue
kept
Christe
still
,
to
whom
he
sayd
,
I
must
preache
the
kingdome
of
God
to
other
Cities
also
.
For
to
this
ende
and
purpose
the
Father
hath
sent
me
.
In
another
place
he
sayth
:
As
the
father
sent
me
,
euen
so
sende
I
you
.
And
we
sawe
and
testifie
that
the
father
sent
his
sonne
to
be
the
sauiour
of
the
world
.
As
concerning
the
kingdome
of
God
(
which
also
is
called
the
kingdome
of
heauen
)
we
haue
spoken
in
the
third
of
Mathew
,
and
in
the
second
verse
.
40.
And
there
came
a
Leaper
to
him
,
beseching
him
and
kneeling
downe
,
&
saying
vnto
him
,
if
thou
wilt
thou
canst
make
me
cleane
.
For
this
matter
reade
the
8.
Cap.
of
Mathew
,
and
the
second
verse
.
41.
And
Iesus
had
compassion
on
him
and
put
forth
his
hand
,
touched
him
,
and
sayd
,
I
will
be
thou
cleane
,
M.
The
great
goodnesse
and
clemency
of
Christe
is
here
set
forth
,
in
that
he
hath
compassion
on
our
myseries
:
his
mercies
and
exceeding
Benefites
with
the
which
he
allured
the
people
vnto
him selfe
,
were
such
as
this
is
:
and
beinge
spoken
of
in
our
eares
at
these
dayes
,
ought
to
increase
our
fayth
in
him
:
for
looke
how
he
shewed
himselfe
to
the
Leaper
which
prayed
in
fayth
then
,
so
will
he
shewe
and
declare
himselfe
vnto
vs
now
,
if
we
pray
faythfully
.
As
touching
the
rest
from
the
41.
to
the
45.
verse
reade
the
eight
of
Mathew
,
and
the
third
verse
.
45.
But
hee
as
soone
as
he
was
departed
.
&c.
Reade
our
annotations
vppon
8.
of
Mathew
for
this
matter
,
beginninge
at
the
fourth
verse
.
FINIS
.
Chapter
the
seconde
.
1.
AFter
a
few
dayes
he
entred
againe
into
Capernaum
and
it
was
noised
that
he
was
in
the
house
.
(
After
a
few
Dayes
.
)
B.
Some
Latine
Bookes
haue
.
After
eight
dayes
,
hee
entred
into
Capernaum
,
but
in
the
Greeke
Bookes
we
reade
it
thus
.
After
a
few
Dayes
.
(
And
it
was
noysed
,
that
he
was
in
the
House
.
)
B.
The
Euangelist
meaneth
that
House
in
the
which
he
was
wont
to
abide
.
For
hee
hauing
forsaken
Nazareth
,
had
chosen
that
City
for
himselfe
,
as
S.
Mathew
in
his
fourth
Chapter
declareth
.
Math.
4.
2
And
anone
many
were
gathered
together
,
insomuch
that
nowe
there
was
no
roome
to
receiue
them
,
no
not
somuch
as
about
the
dore
,
and
he
preached
the
Worde
of
the
Gospell
vnto
them
.
(
And
anone
many
were
gathered
.
)
Luk.
5.
E.
The
Euangelist
Luke
wryteth
thus
:
And
it
came
to
passe
on
a
certain
Day
,
as
hee
was
teaching
,
that
there
were
Pharises
and
Doctors
of
the
Law
sitting
,
by
which
were
come
oute
of
all
Townes
of
Galile
and
Iury
,
and
Ierusalem
,
and
the
power
of
the
Lord
was
was
present
to
heale
them
.
Bu.
Heere
(
truly
)
there
is
a
preparation
made
to
the
most
excellent
history
following
,
by
the
which
Christe
is
declared
both
to
remit
sinnes
,
and
also
to
heale
the
moste
grieuous
&
incurable
diseases
of
men
,
and
so
to
be
the
omnipotent
Lord
,
and
Heauenly
Phisition
both
of
Soules
and
bodies
.
Therefore
by
the
Deuine
prouidence
and
power
of
Chryste
a
greate
Multitude
of
people
is
gathered
together
in
the
famous
City
Capernaum
,
in
the
presence
and
sight
of
whom
hee
,
healeth
a
man
taken
with
the
palsey
.
For
it
was
meete
that
a
great
&
notable
miracle
should
be
published
and
declared
by
the
testimonies
of
many
.
E.
Whereuppon
not
onely
the
Common
sorte
of
people
came
thither
:
(
as
appeareth
by
Luke
)
but
also
the
Pharisies
which
were
pufte
vp
with
outeward
shew
of
Holines
:
Also
the
Teachers
of
the
Law
of
Moyses
which
being
prouoked
by
the
fame
of
those
thinges
which
Iesus
did
,
came
hither
:
not
onely
out
of
all
Townes
of
Galile
(
in
the
which
Capernaum
was
)
and
of
the
borders
of
Iudea
:
But
also
euen
out
of
the
city
it self
of
Hierusalem
,
which
arrogated
vnto
it selfe
the
principality
and
glory
of
Religion
and
wisedome
.
But
Iesus
,
because
he
was
the
Well-spring
of
all
health
,
did
flowe
with
nothing
els
but
a
certayne
deuine
power
to
heale
those
that
were
sicke
and
dyseased
,
for
the
which
cause
he
came
into
the
Earth
.
With
the
which
power
of
healing
he
was
alwaies
endewed
,
but
he
did
not
alwayes
declare
the
same
,
sauing
at
such
times
specially
when
he
dyd
preach
and
teache
the
Gospell
,
to
the
ende
,
it
might
appeare
that
myracles
were
testimonies
and
seales
of
the
Gospell
:
the
which
thing
shall
by
and
by
be
declared
.
(
No
not
so
much
as
about
the
Dore
)
B.
So
ful
was
the
house
replenished
with
People
,
that
there
was
no
roome
about
the
dore
.
(
And
he
preached
the
word
of
the
gospel
.
)
The
Euangelist
Luke
hath
.
And
hee
taught
them
.
3.
And
they
came
vnto
him
bringing
one
sicke
of
the
Palsey
whych
was
borne
of
foure
men
.
As
touching
this
matter
read
cap.
the
9.
of
Mathew
going
before
.
4.
And
when
they
coulde
not
comeny
vnto
him
for
prease
they
vncouered
the
roofe
of
the
house
that
he
was
in
:
and
when
they
had
broken
vp
the
Roofe
they
dyd
let
downe
the
Bed
,
wherein
the
sicke
of
the
palsey
lay
.
(
They
vncouered
the
roofe
.
)
E.
Or
they
dyd
plucke
of
the
Tyles
of
the
house
.
Here
is
to
be
noted
the
diligent
care
and
study
of
those
men
that
caryed
the
sicke
man
,
which
sought
to
haue
him
healed
the
which
care
and
diligence
they
declared
in
vncouering
so
easly
the
roofe
of
the
house
.
(
They
did
let
downe
the
bed
wherein
the
sicke
of
the
palsey
)
S.
Luke
addeth
:
In
the
middest
before
Iesus
.
5
When
Iesus
sawe
their
faithe
,
hee
sayde
vnto
the
sicke
of
the
palsey
,
son
thy
sinnes
be
forgieuen
thee
.
For
this
matter
read
the
ninth
cap.
of
Mathew
going
before
.
6
But
there
were
certaine
of
the
Scribes
sitting
there
and
reasoninge
in
their
heartes
.
Luke
saith
,
that
there
were
certayne
of
the
Pharisies
also
,
whome
he
named
before
:
which
said
thus
.
7
Why
doth
he
thus
speake
Blasphemies
?
Who
can
forgieue
sins
but
god
onely
.
(
Why
doth
he
thus
speake
blasphemies
)
B.
Luke
hath
,
what
fellow
is
thys
that
speaketh
blasphemies
?
(
Who
can
forgieue
sinnes
but
God
onely
)
There
is
nothing
be
it
neuer
so
good
or
wholesome
that
can
bee
either
done
or
spoken
,
but
to
the
wicked
is
counted
as
euill
.
There
was
a
great
multitude
of
the
common
sorte
of
people
presente
,
which
praised
God
for
so
greate
a
miracle
:
but
the
Scribes
and
Pharisies
,
found
somewhat
whereat
to
cauill
:
and
so
the
first
are
last
,
and
euery
tree
bringeth
forth
his
fruite
.
But
how
euyll
soeuer
these
Pharisies
were
,
yet
notwithstanding
they
acknowledge
that
it
belongeth
onely
vnto
God
to
forgiue
sinnes
,
8
And
immediately
when
Iesus
perceiued
in
his
spirite
that
they
so
reasoned
within
themselues
,
hee
sayeth
vnto
them
,
Why
reason
yee
such
things
in
your
heart
.
(
When
Iesus
perceiued
in
his
Spyrite
.
)
That
is
to
say
by
the
power
of
the
holy
Ghost
,
with
the
which
he
was
endewed
.
Chryst
dyd
rather
seeke
to
declare
his
Diuinity
by
his
deedes
then
to
preach
the
same
by
word
of
mouthe
:
that
he
might
shew
vnto
the
Scrybes
that
there
was
nothing
so
hidden
in
the
heartes
of
men
although
they
were
so
subtill
,
that
could
be
hidden
from
hys
Spyrite
whych
snarcheth
all
thinges
and
seeth
all
thinges
.
9
Whether
is
it
easier
to
say
to
the
sicke
of
the
palsey
,
thy
sinnes
be
forgieuen
thee
or
to
say
.
Aryse
take
vp
thy
bed
and
walke
.
10
But
that
ye
may
know
that
the
son
of
man
hath
power
in
earth
to
forgiue
sinnes
,
he
spake
vnto
the
sicke
of
the
palsey
:
11
I
say
vnto
thee
aryse
,
&
take
vp
thy
Bed
and
get
thee
hence
into
thyne
house
.
The
exposition
of
these
three
Verses
is
handeled
at
large
in
the
nynthe
Chapter
of
Mathew
going
before
.
12
And
immediately
hee
arose
,
toke
vp
the
bed
&
went
forth
before
them
all
,
insomuch
that
they
were
all
amased
,
&
gloryfied
God
sayinge
,
we
neuer
sawe
it
on
this
fashion
.
(
Before
them
all
)
S.
Luke
addeth
hereto
:
gloryfying
God
.
We
neuer
sawe
it
on
this
fashion
.
Luke
addeth
:
we
haue
sene
wonderfull
things
to
day
.
13
And
he
went
agayn
vnto
the
sea
,
&
all
the
people
resorted
vnto
him
,
and
he
taught
them
.
(
And
he
taught
them
)
BV.
Here
the
Euangelist
Marke
repeateth
agayne
the
benefite
and
office
of
teaching
to
the
end
he
might
thereby
declare
that
there
can
be
nothing
better
or
more
profitable
to
the
Church
then
sounde
and
perfit
doctrine
A.
Whereupon
our
Sauioure
Chryst
did
neuer
cease
from
teachinge
so
often
as
oportunity
serued
.
14.
And
as
Iesus
passed
by
,
hee
sawe
Leuy
the
sonne
of
Alphe
sittinge
at
the
receite
of
Custome
,
and
sayd
vnto
hym
.
Follow
mee
,
and
hee
arose
&
followed
him
.
(
And
as
Ies
e
passed
by
,
he
saw
Leuy
.
)
All
Greeke
Bookes
agreeing
with
the
Latyne
,
haue
Leuyn
.
This
Leuy
was
also
called
Mathew
.
Reade
the
nynth
of
Mathewe
goinge
before
.
A.
The
Hebrewes
had
commonly
two
or
three
names
appertaining
vnto
them
.
And
before
he
followed
Chryst
he
had
the
office
of
a
Publicane
.
As
concerning
Publicanes
we
haue
spoken
in
the
fifte
of
Mathew
going
before
.
(
And
hee
arose
,
and
followed
him
.
)
The
Euangeliste
Luke
hath
:
And
hee
forsaking
al
,
arose
and
followed
him
.
Very
few
and
briefe
are
the
Words
:
but
there
seemeth
nothing
to
be
more
wonderfull
and
harde
,
and
lesse
possible
for
a
man
to
doe
then
this
worke
whych
Mathew
did
.
For
Mathew
was
very
rich
,
and
had
greate
possessions
.
Beside
thys
he
had
such
an
offyce
that
thereby
he
receiued
yerely
gayne
.
And
yet
for
all
this
hee
followed
Iesus
.
But
what
other
thinge
seemed
this
to
bee
then
a
playne
pathway
to
his
ignominy
,
decay
,
yea
and
to
present
death
.
For
he
heard
that
Iesus
was
counted
among
the
Rulers
of
the
people
an
Heretique
a
seditious
person
,
and
worthy
of
extreame
punishment
.
But
Mathew
notwithstanding
passed
through
all
these
narrow
and
daungerous
straightes
by
faith
,
because
he
beleued
this
Iesus
to
be
the
very
true
Messias
.
15.
And
it
came
to
passe
as
Iesus
sate
at
table
in
his
house
many
Publicanes
and
sinners
sate
at
table
also
with
Iesus
and
his
disciples
:
For
there
were
many
that
followed
him
.
(
And
it
came
to
passe
as
Iesus
sat
at
Table
)
A.
Luke
addeth
somewhat
before
this
saying
:
And
Leuy
made
him
a
greate
banquet
in
his
house
.
(
Many
publicanes
and
sinners
also
)
Luke
hath
:
There
was
a
great
company
of
Publicanes
also
,
and
of
other
that
sate
at
the
table
with
them
.
16.
And
when
the
Scrybes
&
Phariseys
saw
him
eate
with
the
Publicanes
and
sinners
,
they
saide
vnto
his
disciples
.
Howe
is
it
that
hee
eateth
and
drynketh
with
Publicanes
and
Synners
.
A.
Luke
sayth
,
that
they
murmured
agaynst
his
Disciples
.
This
truly
aboue
all
other
is
worthy
to
bee
noted
,
that
the
Scribes
and
Pharisies
(
that
is
to
say
,
those
which
seemed
to
ioyne
the
Relygion
&
purenesse
of
lyfe
wyth
the
knowledge
of
the
Scriptures
,
and
for
that
cause
were
counted
more
excellent
then
the
rest
of
the
people
)
that
they
(
I
say
)
shoulde
backe
byte
and
sclaunder
the
Lorde
before
all
other
,
&
should
condemne
al
his
words
&
deedes
were
they
neuer
to
so
excellent
purpose
and
good
effect
.
But
this
is
the
proper
Nature
of
humayne
righteousnes
,
that
the
same
being
nothing
but
externall
and
deceiptfull
doth
not
withstandinge
despyse
&
set
at
naught
all
other
thinges
in
respect
of
it selfe
.
Reade
the
ninth
of
Mathew
.
17.
Nowe
when
Iesus
heard
it
,
hee
sayd
vnto
them
:
The
whole
haue
no
neede
of
the
Phisition
but
they
that
are
sicke
,
I
came
not
to
call
the
ryghteouse
,
but
sinners
to
repentaunce
.
(
The
whole
haue
no
neede
of
the
Physition
)
Reade
the
nynth
Chapter
of
Mathew
going
before
.
(
I
came
not
to
call
the
righteouse
)
R.
By
these
wordes
it
appeareth
that
the
Publicanes
had
polluted
&
defiled
their
life
with
great
sinnes
&
notoriouse
crimes
,
which
els
had
bene
good
:
for
he
calleth
them
sinners
,
as
the
rest
also
whom
he
calleth
to
repentaunce
.
18.
And
the
disciples
of
Iohn
and
the
Pharisies
did
fast
,
and
came
and
sayd
vnto
him
:
why
doe
the
Disciples
of
Iohn
and
of
the
Pharisies
fast
,
and
thy
Disciples
fast
not
.
Reade
the
nynthe
Chapter
of
Mathew
going
before
.
19.
And
Iesus
sayde
vnto
them
,
Can
the
Chyldren
of
the
mariage
Chamber
fast
,
whyles
the
Brydegrome
is
with
them
?
as
long
as
they
haue
the
Brydgrome
wyth
them
they
cannot
fast
.
(
And
Iesus
sayd
vnto
them
)
B.
Th
Euangelist
Luke
hath
:
Can
yee
make
the
Childeren
of
the
wedding
Chamber
to
fast
as
longe
as
the
bridgrome
is
with
them
.
S.
Mathew
hath
:
Can
yee
make
the
Children
moorne
:
but
in
the
same
sence
.
For
fasting
is
as
it
were
a
certayne
mourning
according
to
this
place
of
the
Prophet
:
Esay
.
58.
Wherefore
haue
wee
fasted
&
thou
seest
it
not
:
we
haue
punished
our selues
and
thou
regardest
it
not
.
Who
seeth
not
here
that
these
wordes
(
we
haue
fasted
and
punished
)
are
put
for
one
thing
.
Hereby
we
may
gather
,
what
was
the
cause
why
our
Elders
fasted
:
for
their
fast
was
not
,
to
take
meate
only
once
a
day
and
to
eate
fishe
:
but
once
to
put
away
all
delightes
and
pleasures
,
and
to
vse
a
certayne
kynde
of
mourninge
,
and
a
iust
castigation
or
chastisment
of
the
body
.
Whereupon
,
that
the
hypocriticall
Phariseys
might
seeme
so
to
fast
,
they
disfigured
their
faces
,
and
fared
outwardely
as
though
they
did
mourne
&
punish
them selues
,
as
appeareth
by
the
which
is
writen
in
the
sixt
of
Mathew
.
Math.
6.
Contrary
vnto
the
which
counterfayting
was
washyng
and
anoyntinge
,
as
we
haue
noted
by
many
places
of
scripture
in
the
foresayde
Chapter
of
Mathew
.
Wherefore
the
fasting
which
the
Lord
commaunded
to
the
Chyldren
of
Israell
in
the
day
of
reconcilliation
,
is
called
not
a
fasting
,
but
an
affliction
&
humbling
of
the
mynde
.
For
thus
it
is
written
:
Leu.
●
.
23
.
The
tenth
of
this
same
moneth
shal
be
a
day
of
reconsilliation
:
shal
be
an
holy
conuocation
vnto
you
,
and
yee
shal
humble
your
soules
.
And
a
litle
after
it
followeth
:
For
euery
person
that
humbleth
not
him selfe
that
same
day
,
shall
euen
bee
cut
of
from
his
people
.
For
fasting
,
as
it
signifieth
only
an
abstayning
from
meate
is
a
parte
of
that
fast
whych
was
commaunded
to
the
people
of
Israell
to
obserue
,
for
the
humbling
and
depressing
of
the
mynde
.
Iudg
2●
.
The
children
of
Israel
being
twise
put
to
flight
of
the
Beniamites
are
sayd
to
mourne
and
fast
before
the
Lord
,
vntil
the
euening
and
to
offer
sacrifice
.
1.
King
.
7
Such
was
the
fasting
of
the
people
in
Maspha
,
by
which
they
confessed
and
bewayled
their
sinnes
.
1.
King
.
31
After
the
same
maner
did
the
citizens
of
Iabes
fast
,
when
they
buried
Saule
and
his
sonnes
.
1.
King
.
1
In
like
sorte
Dauid
and
the
men
that
were
with
him
,
fastinge
&
mourning
vntill
the
euening
,
bewayled
the
death
of
Saule
and
Ionathas
and
the
people
also
which
perished
with
them
.
3.
King
.
21
Such
a
fast
did
Achab
obserue
,
when
he
shewed
himself
penitent
for
the
death
of
Naboth
.
The
lyke
consideration
of
fasting
was
that
,
whereof
Daniell
,
Ioell
,
and
Zacharias
the
Prophets
,
make
mencion
.
Hereby
wee
may
perceyue
what
is
ment
by
the
worde
mourning
which
Mathew
vseth
.
20.
But
the
dayes
wyll
come
when
the
Brydegrome
shal
be
taken
from
them
,
and
then
shal
they
fast
in
those
dayes
.
As
concerning
the
exposition
of
this
verse
,
reade
the
9.
Chapter
of
Math.
21.
Also
no
man
soweth
a
piece
of
new
cloth
in
an
olde
garment
:
for
els
the
newe
piece
taketh
away
the
filling
vp
from
the
olde
,
and
the
breach
is
worse
.
Luke
addeth
more
than
this
,
saying
:
And
he
put
forth
a
similitude
vnto
them
.
Reade
our
exposition
vpon
Math.
for
this
verse
and
the
22.
also
.
23.
And
it
came
to
passe
as
he
went
through
the
Corne
on
the
Sabboth
day
,
that
his
disciples
as
they
went
on
their
waye
,
began
to
plucke
the
eares
of
corne
.
(
Began
to
plucke
the
eares
of
Corne
)
S.
Luke
addeth
:
and
to
rub
them
betwene
their
handes
,
and
to
eate
them
.
24.
And
the
Phariseis
sayd
vnto
him
:
Beholde
why
doe
they
on
the
Sabboth
day
that
which
is
not
lawfull
.
S.
Luke
writeth
that
certayne
of
the
Phariseis
rebuked
the
disciples
wyth
these
wordes
:
Why
doe
yee
that
which
is
not
lawfull
to
bee
done
on
the
Sabboth
dayes
?
As
concerning
this
&
the
25.
vers.
reade
in
our
exposition
before
vpon
Mathew
.
26.
Howe
he
went
into
the
house
of
GOD
in
the
dayes
of
Abyathar
the
hygh
Priest
,
and
did
eate
the
shewe
bread
,
which
were
not
lawful
to
eate
but
for
the
Priestes
,
and
gaue
also
to
them
that
were
with
him
.
(
In
the
dayes
of
Abyathar
the
priest
)
BV.
Abiathar
of
whom
mencion
is
made
here
was
the
sonne
of
Achimilech
.
But
the
father
,
not
the
sonne
,
graunted
Dauid
to
take
the
shewe
breade
.
So
that
the
name
of
the
sonne
is
gieuen
to
the
Father
:
both
,
because
his
name
was
more
famouse
in
dealing
with
matters
pertayning
to
Dauid
,
and
also
because
he
was
at
that
time
ioyned
in
the
offyce
of
Priesthoode
with
his
father
:
Furthermore
it
may
be
that
his
father
had
two
names
.
But
true
piety
&
religion
are
put
in
no
great
hasarde
in
such
small
trifles
.
He
called
the
place
in
that
which
the
Tabernacle
or
Arke
of
the
Lord
was
the
house
of
the
Lord
.
For
otherwise
there
was
no
temple
as
yet
builded
in
Dauides
time
:
for
Solomon
builded
the
Lord
a
Temple
when
Dauid
his
father
was
deade
.
Reade
for
that
which
followeth
of
this
Chap.
in
our
exposition
vpon
Mathew
.
FINIS
.
Chapter
the
third
.
1.
ANd
he
entred
agayne
into
the
Synagoge
&
a
man
was
there
which
had
a
withered
hand
.
(
And
he
entred
againe
)
BV.
This
History
pertayneth
to
the
former
place
also
as
concerning
the
right
vse
of
festiuall
dayes
.
God
truely
commaunded
a
certayne
godly
rest
and
ceassinge
from
worke
,
but
yet
he
forbad
not
weldoing
and
the
workes
of
charity
but
rather
appoynted
them
to
be
done
:
in
somuch
that
he
rightly
obserued
and
kept
the
Saboth
,
which
did
by
any
meanes
benefite
his
neyghbour
:
(
A
man
was
there
which
had
a
withered
hand
)
The
Euangelist
Luke
hath
,
whose
ryght
hande
was
withered
,
Math
12
but
the
Euangelist
Mathew
who
declareth
this
same
History
also
agreeth
wyth
Marke
in
these
wordes
.
2.
And
they
watched
him
whether
he
would
heale
him
on
the
Sabboth
day
,
that
they
might
accuse
him
.
(
And
they
watched
him
)
Namely
the
Scribes
and
the
Phariseys
,
as
sayth
S.
Luke
(
Whether
hee
woulde
heale
him
on
the
Sabboth
)
Vpon
the
Saboth
day
the
lawe
and
the
Prophets
were
wont
to
be
read
.
(
That
they
might
accuse
him
)
So
hath
Mathewe
also
:
but
Luke
hath
,
that
they
might
finde
some
accusation
agaynst
him
.
And
the
same
Euangelist
hath
:
but
he
knew
their
thoughts
.
3.
And
he
sayd
vnto
the
man
whych
had
the
withered
hande
:
Aryse
and
stand
in
the
middest
.
The
Euangelist
Luke
hath
:
Aryse
stand
in
the
middest
:
and
he
arose
and
stoode
vp
.
4.
And
he
sayd
vnto
them
:
Is
it
lawfull
to
doe
good
on
the
Saboth
dayes
or
to
doe
euill
?
to
saue
lyfe
or
to
kyl
?
But
they
held
their
peace
.
(
Is
it
lawfull
to
do●
good
on
the
Sabboth
)
The
Euangelist
Luke
hath
,
Iesus
therefore
sayd
vnto
them
,
I
wil
aske
you
a
question
,
Is
it
lawfull
to
doe
good
on
the
Saboth
?
By
Mathew
it
should
seeme
that
the
Iewes
asked
the
Lord
if
it
were
lawfull
to
heale
on
the
Sabboth
day
:
but
by
our
Euangelist
Marke
,
&
Luke
also
it
may
seeme
plainely
that
the
Lord
demaunded
this
question
of
them
.
But
seeing
the
Lord
did
demaunde
of
the
Iewes
according
to
their
minde
,
this
question
did
more
belong
vnto
than
than
vnto
Chryste
.
A.
Notwithstanding
this
may
be
sayd
,
that
they
demaunded
this
question
of
Christe
by
words
,
as
Mathew
playnely
declareth
.
But
to
the
matter
.
R.
Christe
by
this
question
and
by
his
myracle
interpreteth
the
true
meaning
of
the
lawe
as
concerning
the
Saboth
.
For
the
law
saith
.
Remember
that
thou
kepe
holy
the
Saboth
day
:
6.
daies
shalt
thou
labour
&
do
all
that
thou
haste
to
doe
,
Exod.
20.
but
the
seuenth
day
is
the
Saboth
of
the
Lorde
thy
God
,
in
it
thou
shalt
doe
no
maner
of
Worke
.
.
Seeinge
therefore
Christe
declareth
that
it
is
lawefull
to
do
good
on
the
Saboth
day
:
and
doth
by
and
by
helpe
him
that
had
the
wythered
hand
,
restoring
him
to
health
it
is
euident
that
he
meaneth
that
although
the
lawe
doth
say
,
Thou
shalt
doe
no
maner
of
worke
on
the
Saboth
day
,
notwithstanding
because
hee
addeth
,
Remember
that
thou
keepe
holy
the
Saboth
day
,
it
is
lawfull
to
doe
those
workes
on
the
Saboth
day
,
which
belong
more
vnto
God
than
vnto
vs
:
forsomuch
as
they
doe
not
let
but
that
it
may
bee
a
day
holy
and
dedicated
vnto
the
Lord
.
For
the
law
hath
speciall
respect
to
sanctification
and
holynes
,
and
requyreth
that
we
doe
those
workes
on
the
Sabboth
which
pertayne
to
holynesse
.
Whereupon
in
Moses
it
is
sayd
:
See
that
yee
keepe
my
Sabothes
:
because
it
is
a
signe
betweene
mee
and
you
and
in
your
generations
,
Exod.
31
that
yee
may
knowe
that
I
am
the
lord
which
sanctifie
you
.
By
the
which
wordes
the
Saboth
is
consecrated
for
a
signe
,
by
which
the
Israelites
may
learne
,
that
they
cannot
be
sanctified
or
iustified
by
theyr
Vertues
,
but
that
they
must
of
necessity
kepe
the
Saboth
,
and
doe
the
woorkes
of
the
Saboth
the
which
are
these
,
namely
to
heare
the
word
of
God
,
and
to
obserue
all
holye
Institucions
which
pertayne
to
the
worship
of
God
.
But
we
call
that
sanctification
or
making
holy
by
which
God
doth
make
vs
holy
and
iust
:
the
which
sanctification
is
of
two
sorts
:
the
one
internall
,
which
commeth
by
fayth
.
Whereupon
the
Apostle
Paule
sayth
,
But
yee
are
washed
,
1
Cor.
6.
Act.
15.
but
yee
are
sanctified
,
but
yee
are
iustified
by
the
name
of
the
Lorde
Iesus
.
And
the
Apostle
Peter
sayth
:
By
fayth
purefiing
the
heartes
.
For
as
God
doth
sanctifie
vs
with
his
spirite
by
the
sprinkling
of
the
bloude
of
Chryste
,
euen
so
we
obtayne
this
benefite
by
fayth
only
.
And
this
sanctification
ought
to
bee
perpetuall
in
this
lyfe
.
Wherefore
if
wee
speake
of
this
sanctification
,
all
workes
which
are
contrary
to
faith
as
are
those
which
we
call
sinnes
agaynst
God
,
are
not
only
forbidden
to
be
done
on
the
●aboth
,
but
on
all
other
dayes
also
.
The
other
sanctification
is
externall
,
and
it
commeth
by
the
externall
and
Ecclesiasticall
mynistery
,
by
the
preaching
of
the
worde
of
God
(
vnder
the
which
preaching
the
sacrifices
also
which
the
Iewes
offered
were
comprehended
which
were
nothing
els
than
the
preaching
of
Chryste
Iesus
)
and
by
the
dispensation
of
the
sacraments
.
For
by
these
things
God
doth
sanctifie
men
,
&
geueth
vnto
them
faith
&
the
holy
Ghost
,
that
they
may
bee
truely
sanctified
before
him
.
Yf
therefore
wee
speake
of
this
sanctification
,
then
the
law
forbiddeth
those
workes
which
keepe
men
backe
from
the
preaching
of
the
worde
of
God
from
the
sacrifices
,
and
the
dispensation
of
the
Sacraments
.
But
these
are
the
chiefe
,
as
tilling
of
the
ground
,
exercise
of
our
dayly
occupation
,
&
such
like
kinde
of
businesse
.
Notwithstanding
it
was
lawefull
in
the
time
of
necessity
to
doe
those
works
on
the
Saboth
day
which
were
not
altogether
a
let
&
a
hinderance
from
doing
those
holy
exercises
which
were
appoynted
to
bee
done
on
the
Saboth
:
as
,
to
heale
the
sicke
,
to
prouyde
meate
and
other
necessaryes
,
to
leade
Sheepe
,
and
Oxen
to
the
water
,
to
drawe
an
Oxe
or
Asse
out
of
a
pit
,
and
such
lyke
.
Some
workes
pertayned
to
sanctification
,
as
to
circumsise
Chyldren
to
kill
sacrifices
&
such
lyke
.
And
of
both
these
kynde
of
workes
Christe
maketh
mencion
,
when
he
declareth
the
Saboth
in
this
place
saying
that
it
is
lawfull
to
do
good
on
the
Saboth
day
,
as
to
heale
the
sicke
,
and
to
saue
a
mans
Lyfe
that
is
in
health
.
For
this
worke
doth
not
let
,
but
that
a
man
may
heare
the
preaching
of
Gods
worde
,
and
may
be
present
at
the
sacrifices
:
for
these
were
the
common
works
of
the
Saboth
commaunded
in
that
time
of
the
lawe
.
By
these
thinges
truly
it
is
manifest
,
when
the
Lawe
sayeth
:
Thou
shalt
doe
no
maner
of
worke
on
the
Saboth
,
that
it
speaketh
not
simplely
of
all
maner
of
workes
,
but
only
of
those
which
are
an
impediment
and
let
that
the
Saboth
cannot
be
sanctified
:
that
is
to
say
,
that
those
works
cannot
be
done
,
which
specially
pertayne
to
the
worship
of
God
:
as
to
heare
the
word
of
God
,
to
do
sacrifice
,
to
the
confirming
&
testifying
of
fayth
.
By
these
things
also
we
may
perceyue
what
we
ought
to
thinke
of
the
Sonday
,
which
the
Christians
obserue
and
keepe
in
the
steede
of
the
Saboth
.
For
seeing
it
is
meete
that
we
come
together
to
heare
the
worde
of
God
at
certayne
dayes
appoynted
,
and
to
be
partakers
of
the
mysticall
breaking
of
the
Breade
;
and
also
to
Ioine
in
prayer
,
furthermore
seeing
seruaunts
&
other
labourers
must
rest
and
cease
from
worke
;
it
ought
not
to
seeme
newe
vnto
vs
,
if
the
day
which
wee
call
Sonday
,
be
a
day
selecte
and
chosen
for
that
purpose
.
But
there
are
same
which
speake
against
this
day
of
rest
affyrminge
that
Christians
continewe
in
Iudaisme
because
they
retayne
some
obseruation
of
dayes
.
These
men
that
thus
●eake
are
murmurers
agaynste
all
order
in
the
Church
:
For
we
obserue
these
dayes
and
yet
are
voyde
of
all
Iudaisme
,
because
in
this
poynt
we
differ
far
from
the
Iewes
.
For
we
doe
not
vse
it
as
a
Ceremony
necessarye
to
Religion
,
by
which
we
might
thinke
the
spirituall
mistery
to
be
figured
;
but
wee
receyue
it
as
a
necessary
remedy
to
retaine
and
keepe
order
in
the
Church
.
Neyther
did
our
Elders
without
great
consideration
poynte
that
day
which
wee
call
Sonday
,
in
steede
of
the
Iewes
Sabaoth
.
For
seeing
it
is
the
ende
and
accomplishment
in
the
resurrection
of
the
Lorde
of
that
true
rest
which
the
olde
Sabaoth
did
shadowe
,
all
Christians
are
admonished
not
to
cleaue
vnto
the
shadowed
Ceremony
.
B.
But
whereas
the
Lorde
doth
requyre
so
seuerely
certaine
solemnities
of
the
Iewes
,
(
as
we
may
reade
in
dyuers
places
of
the
Law
,
and
the
Prophets
)
when
as
godlynesse
notwythstanding
did
litle
consist
in
the
obseruation
of
them
,
there
are
truely
two
causes
.
The
first
was
,
because
in
them
the
people
myght
learne
the
lawe
of
the
Lord
,
and
increase
fayth
:
to
the
which
things
we
ought
to
be
caryed
wyth
all
diligence
.
Wherefore
these
solempnities
could
not
be
neglected
,
without
as
well
the
great
contempt
of
the
goodnes
of
God
,
as
the
neglect●ng
of
piety
and
godlynesse
.
The
2.
cause
being
more
special
,
why
so
great
a
religion
was
made
of
daies
,
is
this
,
be
cause
it
might
be
a
figure
of
the
rest
of
a
minde
not
lyuing
to
it self
but
vnto
God
.
For
it
is
certayne
that
so
farre
as
the
Saboth
was
appointed
to
be
kept
holy
&
a
tyme
to
cease
from
externall
labor
:
was
a
figure
of
the
li●e
in
the
which
we
do
nothing
so
much
after
our
owne
will
,
as
we
doe
after
the
will
of
the
Lord
:
the
which
we
ought
to
seeke
onely
&
for
euer
.
For
we
must
meditate
in
this
worlde
of
that
thynge
which
we
hope
to
obtayne
in
the
world
to
come
.
And
we
hope
to
enter
into
the
rest
of
the
Lord
:
that
as
hee
,
after
hee
made
the
Heauen
,
the
earth
,
and
all
other
creatures
,
rested
from
all
his
labour
:
euen
so
we
should
cease
from
all
our
laboures
when
wee
should
inioy
the
euerlasting
rest
.
(
To
do
good
or
to
do
euell
)
A.
What
hee
meaneth
by
doing
good
he
playnely
sheweth
when
he
restoreth
health
to
the
sicke
man
.
Therefore
of
the
contrary
,
it
is
to
do
euell
,
not
to
be
carefull
for
a
sicke
person
and
to
helpe
him
if
thou
maiste
.
The
which
what
is
it
els
then
to
destroy
and
kill
a
man
?
E.
The
wordes
of
Christ
therefore
are
as
much
in
effecte
as
if
he
should
haue
sayd
:
Yee
see
this
miserable
creature
,
to
whom
there
is
no
good
man
but
he
wisheth
health
,
whom
,
who
so
euer
would
haue
neglected
,
he
sheweth
him selfe
not
only
farre
from
humanity
,
but
also
from
Religion
.
To
what
ende
therefore
doe
yee
thinke
that
the
Saboth
was
ordayned
?
Eyther
to
doe
euell
,
as
to
neglect
those
whom
yee
may
help
?
Or
els
to
doe
good
?
Furthermore
wee
must
note
by
this
question
of
the
Lorde
that
not
to
doe
good
when
thou
mayest
,
is
:
to
doe
euill
&
not
to
saue
when
thou
mayest
is
to
destroy
.
(
But
they
held
theyr
peace
)
Neyther
the
misery
of
this
sicke
person
which
they
euidently
sawe
,
neither
the
equitye
of
the
cause
so
manyfest
,
coulde
chaunge
on
whit
the
cruelty
of
the
Phariseys
:
&
when
they
had
nothing
to
aunswere
they
rather
held
their
peace
than
to
confesse
that
which
they
thought
in
Conscience
to
be
true
.
They
durst
not
say
that
it
was
rather
lawfull
to
doe
euell
then
to
doe
good
on
the
Sabboth
day
,
althoughe
they
would
haue
sayd
so
:
neither
would
they
say
that
it
was
lawful
to
do
good
.
They
held
their
peace
therefore
which
challenged
to
them selues
only
authority
to
make
aunswere
of
matters
concerninge
the
lawe
,
what
ought
to
bee
done
,
and
what
ought
not
to
be
done
.
5.
And
when
he
had
looked
round
about
on
them
wyth
anger
,
mourning
for
the
hardnesse
of
their
hearts
,
hee
sayth
to
the
man
,
Stretche
forth
thy
hand
.
And
he
stretched
out
,
and
hys
hande
was
restored
as
whole
as
the
other
.
B.
Who
would
not
haue
bene
angry
at
such
contemners
and
open
despysers
of
the
manifest
power
and
goodnesse
of
God
?
Christe
truely
is
angery
,
but
his
anger
is
mixt
with
mourning
for
our
blyndnesse
:
by
the
which
agayne
hee
declareth
his
loueing
kyndnesse
towards
vs
,
namely
,
that
althoughe
we
by
our
obstinacy
and
blyndnesse
doe
prouoke
him
to
anger
,
yet
notwithstandinge
hee
accordinge
to
his
goodnesse
,
doth
no
lesse
mourne
for
vs
and
oure
blindnesse
,
than
a
father
lamenteth
the
vntowardnesse
of
his
children
.
(
Strech
forth
thy
hand
)
Reade
the
12.
Chapter
of
Mathew
going
before
.
6.
And
the
Phariseys
departed
and
strayghte
waye
gathered
a
Councell
with
the
Herodians
against
him
that
they
might
destroy
him
.
BV.
The
darkenesse
of
this
world
cannot
abyde
the
cleare
lyght
of
the
Gospell
but
doe
flee
from
the
same
,
yea
so
much
as
they
can
they
seeke
to
destroy
it
.
This
thing
we
may
see
in
the
Phariseys
,
who
in
all
haste
roome
out
of
the
Synagoge
and
ioyne
them selues
to
the
Herodians
,
whom
,
(
except
it
were
to
conioine
in
this
matter
,
they
hated
worse
then
any
Dogge
or
Snake
.
7.
But
Iesus
auoyded
with
his
Disciples
to
the
sea
:
and
a
great
multitude
followed
him
from
Galyle
&
from
Iury.
.
BV.
Here
our
sauiour
Christe
teacheth
vs
by
his
example
som
times
to
geue
place
to
the
frowardnes
of
the
wicked
.
(
A
greate
multitude
followed
him
from
Galile
)
A.
Math.
sheweth
that
a
great
multitude
folowed
him
,
but
from
whence
he
sheweth
not
,
the
which
thing
our
Euangelist
Mark
doth
in
this
place
.
As
touching
the
8.
verse
reade
the
12.
of
Math.
9.
And
Iesus
commaunded
his
Disciples
that
a
shippe
shoulde
wayght
on
him
because
of
the
people
,
least
they
should
thronge
him
.
BV.
The
lord
in
euery
place
doth
teach
vs
by
his
example
.
Now
that
he
might
vse
the
more
quiet
way
&
auoyde
trouble
,
he
auoydeth
all
vnquietnesse
and
taketh
the
occasion
ministered
vnto
him
.
And
therefore
he
commaundeth
a
ship
to
wayght
on
him
.
Here
therefore
certayne
Stoyikes
are
confuted
,
whych
poynte
a
certayne
godlinesse
in
neglecting
the
care
of
the
body
:
agaynst
whom
the
Apostle
Paule
dysputeth
in
the
2.
Coloss.
2
1.
Tim.
4
Chapter
of
his
Epistle
to
the
Coloss.
and
in
the
4.
of
the
●
.
to
Timothy
.
10.
For
he
had
healed
many
insomuch
that
they
preased
vppon
hym
for
to
touche
him
,
as
many
as
had
plagues
.
E.
The
Lord
is
ryche
and
merciful
towards
all
men
:
he
putteth
none
from
his
Doctryne
,
nor
from
the
benefite
of
healing
.
Such
was
the
feruent
desire
of
the
multitude
for
the
greedines
of
healing
that
one
of
them
did
thronge
another
,
and
did
violently
rushe
vpon
Iesus
,
that
they
might
at
the
least
touch
him
:
for
by
the
touching
of
his
vesture
only
the
diseases
were
put
away
.
Neyther
had
the
mighty
and
gentle
Phisition
any
respect
of
the
men
or
of
the
diseases
:
whatsoeuer
they
were
that
were
troubled
with
any
kynde
of
disease
,
if
it
were
their
hap
to
come
vnto
Chryste
they
were
healed
.
And
the
lyke
we
see
to
bee
done
at
this
day
by
the
power
of
the
spirite
.
For
many
out
of
all
Nations
of
the
world
come
vnto
Iesus
beinge
subiect
to
many
sinnes
&
to
much
wickednesse
,
and
are
healed
by
fayth
&
a
sure
truste
.
(
As
many
as
had
plagues
)
Plagues
and
diseases
are
scourges
for
sinne
!
For
the
diseases
of
the
body
are
very
profitable
for
the
Soules
health
,
God
scourging
men
as
the
father
doth
the
Children
.
11.
And
when
the
vncleane
spyrites
sawe
hym
,
they
fell
downe
before
hym
at
his
Feete
,
and
cryed
sayinge
:
Thou
art
the
sonne
of
God
.
A.
In
fewe
wordes
Mathewe
declareth
that
all
the
power
of
this
world
,
yea
and
the
power
of
sathan
,
is
brought
vnder
by
the
power
of
Christ
.
Wherefore
Sathan
hath
no
power
any
more
ouer
the
faythfull
.
For
Christ
doth
communicate
his
power
to
the
Sayntes
.
Reade
for
the
12.
verse
in
our
exposition
of
Math.
13.
And
hee
wente
vp
into
a
mountaine
,
and
called
vnto
him
whom
he
would
:
and
they
came
vnto
him
.
(
And
he
went
vp
into
a
mountayne
)
B.
This
seemeth
to
be
the
order
of
the
hystory
:
When
Christe
had
gone
about
all
Galile
preachinge
and
healing
all
those
that
were
diseased
,
there
were
gathered
together
a
great
multitude
which
came
vnto
him
from
all
places
there
about
,
(
which
Mathew
affyrmeth
in
the
ende
of
his
fourth
Chapter
)
he
went
vp
to
the
mountayne
to
pray
,
and
contynued
there
all
Nighte
in
prayer
to
God
,
as
Luke
maketh
mencion
.
For
his
maner
was
when
hee
was
oppressed
to
much
with
the
exceeding
multitude
of
People
,
to
goe
into
some
solitary
place
out
of
the
way
that
he
might
haue
respete
and
quietnesse
in
the
tyme
of
prayer
:
&
that
he
might
conueniently
send
away
the
people
,
specially
such
as
sought
for
nothing
but
carnall
things
:
to
th'
ende
that
he
might
with
the
more
oportunity
afterward
preach
spiritual
and
heauenly
thinges
to
those
which
thyrsted
after
the
same
.
So
Luke
in
the
ende
of
the
fourth
Chapter
maketh
mencion
that
he
went
into
a
desert
place
,
and
that
when
the
people
which
followed
him
would
haue
stayed
him
,
he
sayd
,
I
must
preach
to
other
Cities
also
,
and
so
sent
them
away
.
For
he
addeth
saying
:
And
he
preached
in
the
Synagoges
of
Galile
.
The
like
you
may
reade
in
the
fyft
of
Luke
.
Euen
so
at
this
time
also
he
went
a
part
when
he
saw
the
multitude
:
(
as
sayth
Mathew
)
and
passed
away
the
Night
in
prayer
.
And
when
it
was
day
,
Luk.
6.
(
as
sayth
S.
Luke
)
he
called
whom
he
would
,
and
as
our
Euangelist
sayth
here
,
his
dysciples
:
and
they
came
vnto
him
(
as
Mathew
testifieth
in
his
fift
Chapter
)
and
he
chose
12.
of
them
to
beare
him
company
,
&
to
sende
them
forth
to
preache
,
as
this
our
Euangelist
declareth
vntill
he
commeth
vnto
the
twenty
verse
.
With
these
Disciples
therefore
(
as
sayth
S.
Luke
)
which
were
chosen
to
be
Apostles
,
the
Lord
went
downe
from
the
mountayne
,
and
stoode
in
a
playne
place
which
mighte
contayne
the
multitude
which
was
present
.
Then
casting
his
Eyes
vpon
all
his
Dysciples
,
he
opened
his
Mouth
and
taughte
them
(
as
sayth
Mathewe
)
sayinge
:
Math.
5.
Blessed
are
the
poore
in
spyrite
.
&c.
C.
But
by
the
way
we
must
note
that
Chryste
as
yet
doth
not
properly
ordayne
his
Apostles
by
this
election
that
they
mighte
by
&
by
take
vppon
them
the
offyce
of
Apostleship
;
but
doth
onely
adopt
them
to
be
his
fellow
Disciples
in
hope
of
the
Apostleship
.
In
the
which
matter
many
interpreters
are
deceyued
which
confounde
amisse
this
place
of
Marke
,
and
Luke
with
the
tenth
of
Mathew
.
But
truely
the
words
playnely
sounde
that
they
are
onely
forechosen
to
the
imbassage
to
come
which
is
in
ioyned
to
them
in
the
tenth
of
Mathew
.
And
Marke
,
and
Luke
heereafter
in
their
proper
place
and
order
will
declare
that
sending
forth
of
the
which
Mathew
there
maketh
mencion
.
Neyther
is
it
any
meruayle
if
the
heauenly
schoolemayster
did
inure
&
frame
them
by
litle
,
&
litle
to
so
hard
a
matter
,
as
to
teache
a
Prouince
,
whose
rudenesse
coulde
not
be
corrected
by
long
exercyse
of
dysciplyne
.
The
Euangelist
Luke
expresseth
the
cause
(
as
it
was
sayde
before
)
why
Chryste
wente
vppe
to
the
mountaine
:
namely
that
he
might
more
freely
pray
in
a
solitary
place
.
This
Example
ought
to
be
vnto
vs
as
a
perpetuall
rule
,
that
wee
begin
with
prayer
so
often
as
Pastors
are
to
bee
chosen
for
congregations
:
otherwyse
that
which
we
take
in
hande
shall
haue
eue●l
successe
.
For
the
Lorde
did
pray
for
his
owne
sake
,
so
much
as
to
prescribe
a
lawe
vnto
vs
.
Question
.
But
some
man
will
say
:
Dyd
not
Christe
then
pray
earnestly
to
the
Father
that
he
would
order
this
his
election
of
the
Apostles
?
Yes
truely
wee
deny
it
not
,
Answer
.
and
we
also
say
that
hee
declared
by
this
testimony
how
careful
he
was
for
the
Church
.
So
that
he
did
not
after
his
dayly
maner
pray
vnto
the
Father
,
but
he
spent
al
the
nighte
in
prayer
.
(
And
called
vnto
him
whom
he
woulde
)
There
is
no
doubt
but
that
S.
Mark
meaneth
by
these
wordes
that
the
dysciples
were
not
taken
to
so
honorable
for
their
owne
worthynes
sake
,
but
by
the
mere
grace
and
goodnes
of
Christ
.
For
if
yee
vnderstand
the
wordes
so
that
they
were
chosen
which
were
more
excellent
then
the
rest
,
what
shall
we
think
then
of
the
calling
of
Iudas
.
The
meaning
therefore
is
that
the
Apostleship
was
not
geuen
according
to
the
deserte
that
was
in
man
,
but
they
which
were
least
worthy
by
the
mercy
of
God
were
aduaunced
to
that
dignity
:
and
so
is
it
fulfilled
which
Chryste
pronounced
in
another
place
,
sayinge
:
Iohn
.
15
Yee
haue
not
chosen
mee
,
but
I
haue
chosen
you
.
(
And
they
came
to
him
)
B.
This
is
the
very
same
which
Mathew
sayth
:
And
when
he
was
sitten
downe
his
Disciples
came
vnto
him
.
Luke
hath
:
And
hee
called
his
Disciples
.
Afterwarde
Marke
,
and
Luke
describe
the
election
of
the
twelue
Apostles
,
which
Mathew
omitteth
.
14.
And
hee
ordayned
twelue
that
they
shoulde
bee
with
him
,
and
that
hee
myght
sende
them
forth
to
preach
.
A.
The
cause
why
our
sauiour
Christ
would
haue
twelue
Dysciples
&
neyther
more
nor
lesse
is
declared
already
in
the
tenth
of
Mathewe
.
(
And
that
he
might
send
them
forth
)
C.
Christe
did
not
send
them
forth
by
and
by
(
as
it
is
sayd
before
)
but
after
they
had
profited
in
his
doctrine
.
15.
And
that
they
might
haue
power
to
heale
sicknesses
,
and
to
cast
out
diuells
.
A.
This
place
teacheth
that
signes
and
myracles
are
seales
and
testimonies
of
the
doctrine
of
the
Gosple
.
16.
And
hee
gaue
vnto
Symon
to
name
Peter
.
C.
Although
it
becommeth
all
Chrystians
to
bee
lyuely
stones
of
the
spirituall
Temple
,
yet
notwythstandinge
Christe
accordynge
to
the
measure
of
Grace
,
by
the
which
he
would
instruct
Symon
,
gaue
vnto
hym
a
peculiar
name
.
By
this
Name
the
inuincible
strength
and
constancy
of
Peter
,
by
which
hee
continewed
euen
to
the
death
,
is
set
forth
.
17.
And
he
called
Iames
the
sonne
of
Zebedee
,
and
Iohn
Iames
brother
,
&
gaue
than
to
name
Boanerges
,
which
is
to
say
,
the
sonnes
of
thunder
.
(
And
he
called
Iames
)
A.
Because
there
was
another
Iames
the
sonne
of
Alphe
there
is
heere
a
dyfference
put
betwene
the
one
and
th'
other
as
in
other
places
also
.
(
And
gaue
them
to
name
Boauerges
)
B.
This
our
sauiour
Chryste
doth
accordinge
to
his
wonted
maner
to
declare
that
the
excellency
of
the
office
was
such
whereunto
he
had
chosen
them
that
they
must
become
other
men
then
they
were
before
,
and
therefore
must
be
called
by
other
names
.
So
he
gaue
newe
names
to
Abraham
,
Sara
;
and
to
Israel
,
who
,
as
they
were
the
authors
of
the
carnal
Israell
,
so
they
were
spirituall
types
.
But
specially
hee
gaue
names
to
these
three
,
namely
to
Peter
and
to
the
two
sonnes
of
Zebede
because
hee
woulde
chiefly
vse
their
worke
and
dilligence
to
the
settinge
vppe
of
his
kingdome
:
Wherefore
hee
was
more
familliar
with
these
than
with
the
rest
,
and
when
hee
did
any
matter
hee
tooke
them
to
him
more
than
any
other
:
as
the
Euangelicall
hystor●es
playnely
declare
(
Boanerges
)
B.
This
woorde
is
corrupted
whose
right
pronunciation
accordinge
to
the
Hebrew
tongue
is
Bene
reges
,
or
,
regas
:
but
it
is
not
vnknowne
how
easely
a
word
may
be
chaunged
,
when
they
are
translated
into
another
tongue
,
In
the
Chaldei
tongue
it
is
Bene
rigus
,
the
sonnes
of
raging
,
and
tumulte
,
or
(
as
our
Euangelist
interpreteth
it
)
the
sonnes
of
thunder
.
For
it
is
wellynough
knowne
that
the
Lord
vsed
then
the
vulgar
tongue
,
which
wee
call
eyther
the
Syriak
,
or
the
Chaldei
tongue
,
in
the
which
,
ragus
,
or
rigus
,
is
called
raging
,
tumult
,
or
thunder
:
as
Marke
expoundeth
it
.
Christe
called
the
sonnes
of
Zebede
by
this
name
,
because
he
ment
to
geue
them
a
sounding
voyce
the
which
they
shoulde
thunder
through
out
the
whole
worlde
.
B.
For
it
was
so
appoynted
that
they
shoulde
strike
the
world
with
their
thundring
voyce
more
then
the
rest
.
And
that
this
was
done
by
Iames
,
this
is
an
argument
,
that
Herode
put
him
to
death
before
any
other
:
no
doubt
because
he
did
more
earnestly
inueygh
against
him
by
the
preaching
of
the
Gosple
then
the
rest
.
C.
Thunder
also
is
heard
out
of
the
mouth
of
Iohn
at
this
day
,
euen
as
the
Euangelicall
history
and
the
Epistle
which
hee
lefte
vnto
vs
doe
testify
.
As
touching
the
18.
verse
,
reade
the
exposition
of
Mathew
the
2.
verse
of
the
10.
Chapter
.
19.
And
Iudas
Iscarioth
which
also
betrayed
him
:
and
they
came
into
the
house
.
A.
This
Iudas
by
two
notes
is
discerned
from
the
rest
.
For
he
is
called
Iscarioth
,
(
eyther
of
the
village
where
he
was
borne
,
or
els
of
the
tribe
of
Isachar
)
and
the
same
which
betrayed
him
.
But
the
other
Iudas
is
called
the
brother
of
Iames
,
Lebbeus
,
&
●●●ddaeus
.
Question
But
heere
aryse
many
questions
.
First
of
all
,
Why
Christe
wittingly
&
of
set
purpose
chose
Iudas
,
whom
hee
knewe
to
be
vnworthy
of
that
dignity
,
and
also
that
he
should
be
a
traytour
.
Secondarily
why
God
,
being
so
earnestly
prayed
vnto
of
his
sonne
,
would
suffer
such
a
wicked
and
false
person
to
creepe
into
the
first
order
of
Church
,
&
to
be
one
of
the
Pillers
,
as
it
were
,
as
though
he
had
reiected
his
son
Chryst
.
Thirdly
,
why
he
would
haue
the
first
fruites
of
his
Church
to
bee
polluted
with
such
a
foule
blemishe
.
Fourthly
,
why
it
came
to
passe
that
Christ
wittingly
and
willingly
would
preferre
Iudas
before
honest
and
faithfull
mynisters
.
Answer
.
The
first
obiection
is
thus
aunswered
,
that
the
Lord
sought
to
preuente
offencs
to
come
,
leaste
wee
shoulde
bee
troubled
aboue
measure
,
so
often
as
false
teachers
are
placed
in
the
Church
,
or
when
of
Professors
of
the
Gosple
they
become
Apostataes
:
and
also
that
he
ment
to
geue
an
example
in
the
person
of
one
man
of
horrible
defection
,
&
falling
,
least
they
should
thinke
towell
of
themselues
which
were
set
in
hygher
degree
of
Dignity
.
The
second
obiection
may
thus
bee
answered
,
that
Christe
was
not
reiected
of
his
father
,
when
that
the
father
by
his
wonderfull
counsell
and
decree
adioyned
one
Diuell
to
11.
Angles
:
for
he
so
gouerned
the
successe
and
end
of
the
matter
,
that
the
fall
of
him
did
rather
confirme
the
fayth
of
his
Church
than
shake
the
same
.
This
same
aunswere
also
may
serue
for
the
third
question
.
As
touching
the
aunswere
of
the
fourth
Obiection
thus
much
is
to
bee
sayd
,
that
Christe
did
not
preferre
Iudas
before
godly
and
holy
Dysciples
,
but
setting
him
a
lofte
in
that
place
from
whence
he
should
fal
,
he
ment
to
make
him
a
spectacle
,
and
ensample
for
all
men
to
behold
from
time
to
time
,
that
they
might
learne
to
beware
how
they
abuse
the
honor
which
God
bestoweth
vpon
them
.
20.
And
the
people
assembled
together
agayne
,
so
that
they
had
no
leysure
so
much
as
to
eate
breade
.
A.
When
hee
was
in
the
house
there
was
one
possessed
of
a
Diuel
that
was
brought
vnto
him
,
as
Mathew
declareth
in
hys
twelueth
Chapter
.
The
Lord
beinge
weryed
with
laboure
retourned
home
,
that
he
myght
breath
a
little
,
and
after
meate
to
prepare
hymselfe
to
labour
againe
.
But
the
importunate
seeking
of
the
people
which
desiered
to
heare
the
worde
of
God
,
would
not
suffer
him
to
haue
so
much
leisure
.
For
the
Lord
,
when
he
preceiued
their
earnest
desier
,
forsooke
his
meate
and
went
to
teaching
21.
And
when
they
that
belonged
vnto
him
heard
of
it
they
went
out
to
lay
handes
on
him
:
for
they
sayd
,
hee
is
madde
.
C.
It
is
meruayle
that
in
the
Kynsfolke
of
Christe
there
should
remayne
such
wickednesse
that
they
should
affirme
Christe
to
be
mad
,
who
ought
to
haue
bene
the
firste
Helpers
to
further
the
kingdome
of
God
.
When
they
see
that
he
had
gotten
him
some
name
,
ambition
tyckelleth
them
to
make
the
same
knowne
at
Hierusalem
:
For
they
desire
him
to
goe
thyther
,
that
he
myght
the
better
set
forth
him selfe
.
Iohn
.
7.
But
now
seeing
hym
to
be
hated
of
the
Heads
,
&
Rulers
,
to
be
subiecte
to
many
reproches
,
and
to
be
despised
also
of
the
greater
part
,
least
all
the
kynred
should
receyue
some
detrement
,
losse
,
dyspleasure
,
and
shame
:
they
thinke
it
best
to
lay
handes
on
him
,
and
to
tye
him
vp
at
home
as
a
man
out
of
his
Wittes
:
and
that
they
were
thus
perswaded
it
is
euident
by
the
wordes
of
the
Euangelist
.
First
of
all
behold
here
how
great
the
blindnesse
of
mans
wit
is
,
in
that
it
so
peruersly
iudgeth
of
the
manifest
glory
of
God
.
The
power
of
the
holy
Ghost
truely
did
manifestly
shyne
in
all
the
words
and
deedes
of
Christe
.
BV.
But
grosse
and
carnall
reason
counteth
them
mad
men
,
which
are
not
out
of
their
Witts
in
the
folly
of
this
World
.
Secondly
let
vs
learne
that
the
lighte
of
sayth
commeth
not
of
fleshe
and
bloude
,
but
of
the
heauenly
grace
of
God
,
least
any
man
shoulde
boaste
in
any
other
thinge
than
in
the
regeneration
of
the
holy
Ghoste
?
according
to
the
saying
of
S.
Paule
:
●
.
Cor.
5.
Yf
any
man
wyll
bee
counted
in
Chryste
,
let
hym
bee
a
newe
Creature
.
22.
And
the
Scrybes
whych
came
downe
from
Hierusalem
,
sayde
,
Hee
hath
Beelzebub
,
&
by
the
chiefe
diuell
casteth
hee
out
Diuells
.
BV.
The
Phariseys
being
the
mortall
enemyes
of
Christe
,
did
calumniate
and
speake
euell
of
all
the
wordes
of
our
sauiour
Christ
,
and
did
seeke
to
prooue
by
all
meanes
that
the
Kyngdome
of
God
was
not
yet
come
,
and
that
another
Messias
was
to
be
looked
for
.
And
when
the
People
coniectured
by
the
signes
and
myracles
that
the
kingdome
of
God
was
come
,
the
Pharises
cryed
that
these
myracles
were
done
by
the
power
of
the
Diuell
.
(
And
by
the
chiefe
Diuell
)
A.
Mathewe
declareth
Beelzebub
to
bee
the
chiefe
of
the
Diuells
.
Math
12.
23.
And
hee
called
them
vnto
hym
,
and
said
to
them
in
parables
,
how
can
Satan
driue
out
Satan
?
A.
As
touching
this
verse
and
the
residue
,
euen
vnto
the
ende
of
the
Chapter
,
reade
the
exposition
of
the
25.
vers.
in
the
12.
Chapter
,
and
so
forth
.
FINIS
.
Chapter
the
fourth
.
1.
ANd
hee
began
agayne
to
teach
by
the
Sea
syde
,
and
there
gathered
vnto
hym
much
People
,
so
greatly
that
he
entered
into
a
Shyp
,
and
sate
in
the
Sea
:
and
all
the
people
was
by
the
Sea
side
on
the
shore
.
(
And
he
began
agayne
to
teach
)
BV.
Christ
taughte
agayne
,
who
,
coulde
finde
nothing
that
coulde
set
forth
the
glory
of
God
,
or
pertayne
more
for
the
profite
of
men
then
that
.
(
By
the
Sea
side
)
B.
He
is
oftentimes
sayd
to
teach
by
the
Lakes
side
of
Genesar
.
It
might
that
the
same
place
was
very
meete
and
conuenient
for
the
people
.
Reade
this
whole
Parable
in
the
13.
Chapter
of
Math.
2.
And
he
taught
them
many
thyngs
by
Parables
,
and
sayd
vnto
them
in
his
doctryne
.
(
And
he
taught
them
many
things
)
B.
What
those
many
thinges
were
,
this
present
Chap.
teacheth
.
There
were
present
diuers
Auditors
of
diuers
Dispositions
,
and
therefore
hee
preacheth
the
doctryne
of
the
Gospell
,
and
of
the
Kingdome
of
God
by
dyuers
similitudes
,
wisely
,
and
wyth
great
discrescion
dispensing
the
riches
of
Gods
kingdome
.
(
And
sayd
vnto
them
in
his
doctrin
.
)
The
Hebrewe
Phrase
is
this
:
And
hee
spake
vnto
them
in
teachinge
,
or
,
hee
spake
vnto
them
according
to
his
maner
of
teaching
.
For
without
Parable●
spake
he
not
vnto
them
,
as
it
may
appeare
in
the
34.
verse
following
.
As
touching
the
exposition
of
the
third
verse
reade
the
13.
Chapter
of
Math.
4.
And
it
fortuned
as
he
sowed
,
some
fell
by
the
way
side
:
and
the
foules
of
the
ayre
came
and
deuoured
it
vp
.
A.
The
Euangelist
Luke
addeth
saying
:
And
it
was
troden
vnder
feete
.
5.
Some
fell
on
stony
grounde
,
where
it
had
not
much
earth
:
and
immediately
it
sprange
vp
because
it
had
no
depth
of
earth
.
The
Euangelist
Luke
hath
:
And
some
fell
on
the
Rocke
.
For
the
rest
of
the
Parable
contayned
in
the
6.
7.
and
8.
verses
,
reade
the
13.
Chapter
of
Mathewe
.
9.
And
he
sayd
vnto
them
:
Hee
that
hath
eares
to
heare
,
let
him
heare
.
(
And
he
sayd
vnto
them
)
A.
The
Euangelist
Luke
hath
:
and
as
he
spake
these
thinges
,
hee
cryed
.
It
is
like
that
hee
spake
these
things
with
a
lowde
voyce
that
he
might
be
the
more
easely
heard
.
And
therefore
in
the
seuenth
of
Iohn
it
is
sayd
:
Iohn
.
7.
In
the
last
day
,
that
great
day
of
the
feast
,
Iesus
stoode
&
cryed
saying
:
if
any
man
thyrste
let
him
come
vnto
me
and
drinke
.
This
hee
did
,
that
they
might
be
the
more
attentiue
to
the
thinges
that
were
spoken
.
By
this
cry
also
,
he
declared
the
feruency
of
his
minde
,
how
greatly
he
desired
to
be
vnderstode
,
and
to
haue
his
worde
receyued
.
(
He
that
hath
eares
to
heare
)
R.
As
if
hee
should
haue
sayd
:
I
neede
to
explicate
this
Parable
by
many
words
:
because
they
which
haue
any
Experience
of
thynges
shall
easely
vnderstande
,
what
this
Parable
meaneth
.
Namely
that
as
the
faulte
is
not
in
the
seede
if
it
doe
not
alwayes
bring
forth
fruite
:
euen
so
the
faulte
is
not
in
the
Gospell
if
it
bring
not
forth
his
fruite
in
euery
hearer
,
Let
him
therefore
heare
,
to
whom
it
is
geuen
of
God
to
vnderstand
those
thinges
which
hee
heareth
.
Moses
saith
:
Deut.
29.
And
the
Lorde
hath
not
geuen
vnto
you
an
vnderstanding
heart
,
and
seeing
eyes
,
and
Eares
that
might
heare
,
vntill
this
day
.
By
those
words
truly
of
our
Sauiour
Christe
we
are
admonished
that
al
are
not
capeable
of
the
doctrine
of
the
Gosple
,
but
they
onely
whose
myndes
the
Lord
hath
illuminated
with
the
secrete
power
of
his
spirite
.
10.
And
when
he
was
alone
they
that
were
about
him
with
the
twelue
,
asked
of
him
the
Parable
.
(
They
that
were
about
hym
)
A.
That
is
to
say
his
Disciples
with
the
twelue
Apostles
;
for
so
Mathew
,
and
Luke
affirme
.
(
Asked
him
of
the
Parable
)
Luke
hath
:
Sayinge
,
what
Parable
is
this
?
that
is
to
say
:
What
meaneth
this
Parable
.
11.
And
he
sayd
vnto
them
:
vnto
you
it
is
geuen
to
know
the
mistery
of
the
Kingdome
of
God
:
but
vnto
them
that
are
wythout
,
all
thynges
are
done
by
Parables
.
(
Vnto
you
it
is
geuen
to
knowe
the
Mystery
)
A.
The
wicked
&
prophane
men
must
not
bee
made
partakers
of
that
which
is
mystical
and
secret
.
The
rest
of
this
verse
is
more
largely
expounded
in
Mathew
.
12.
That
when
they
see
,
they
may
see
and
not
discern
:
and
when
they
heare
,
they
may
heare
&
not
vnderstand
,
least
at
any
time
they
shuld
turne
,
&
their
sinnes
should
be
forgeuen
them
.
A.
These
wordes
are
so
put
downe
by
the
Euangelists
Marke
,
and
Luke
as
if
they
were
their
owne
;
the
which
notwithstanding
were
spoken
by
the
Prophet
Esay
,
as
you
may
reade
in
the
13.
of
Mathewe
the
14.
verse
.
13.
And
he
sayde
vnto
them
:
Knowe
yee
not
this
Parable
?
14.
And
how
then
will
yee
know
all
other
Parables
?
The
Sower
soweth
the
Woorde
.
(
The
sower
,
soweth
the
word
)
Who
this
sower
is
,
he
himselfe
declareth
in
the
exposition
of
the
Parable
of
the
tares
,
of
which
Mathew
in
his
13.
Math
13.
Chapter
maketh
mencion
,
when
hee
sayth
:
He
which
soweth
good
seed
is
the
sonne
of
man
.
And
what
is
to
bee
vnderstode
by
the
worde
,
Luke
declareth
,
sayinge
,
Gods
worde
is
the
seede
.
But
beecause
we
may
know
that
Chryst
speaketh
of
the
preachinge
of
the
Gosple
,
he
in
this
same
Parable
in
Mathew
,
euen
straight
after
the
beginning
of
the
exposition
,
calleth
it
the
worde
of
the
kingdome
,
saying
as
appeareth
in
the
19.
verse
,
When
a
man
heareth
,
the
worde
of
the
Kingedome
:
that
is
to
say
,
by
the
which
the
Mysteries
of
the
kingdome
of
heauen
are
set
forth
.
Christe
therefore
by
this
Parable
compareth
the
worde
vnto
Seede
,
and
the
preachinge
thereof
vnto
sowing
:
Because
the
same
happeneth
to
the
worde
when
it
is
preached
that
chaunceth
to
the
seede
when
it
is
sowen
,
as
it
is
sayd
before
.
For
although
the
Seede
of
it selfe
is
good
,
&
apte
to
bring
forth
good
fruit
,
yet
notwithstanding
it
maketh
great
matter
in
what
Grounde
it
is
sowen
.
In
lyke
maner
the
word
of
God
,
although
it
be
good
,
and
apt
to
increase
godlinesse
,
yet
notwythstandinge
it
is
greatly
to
be
considered
,
what
the
hearer
is
.
As
touchinge
the
rest
which
is
contayned
in
the
15.
16.
17.
18.
19.
20.
verses
,
reade
our
exposition
vpon
the
13.
Math.
21.
And
hee
sayde
vnto
them
,
Is
the
Candell
lighted
to
bee
putte
vnder
a
Bushel
,
or
vnder
the
Table
?
and
not
to
bee
put
on
a
Candelsticke
.
B.
Our
Sauiour
Christe
vsed
the
same
similitude
in
the
fift
of
Mathew
,
where
he
called
the
Apostles
the
light
of
the
World
.
Whereupon
it
appeareth
that
he
vsed
the
same
,
accordinge
to
the
place
,
and
occasion
that
was
offered
vnto
him
to
teach
.
But
here
hee
vsed
it
when
he
had
expounded
the
Parable
of
the
seede
which
fell
in
dyuers
places
,
and
had
declared
them
to
bee
sowen
in
good
ground
,
which
heare
the
worde
,
receyue
it
,
and
bringeth
forth
fruite
:
for
straight
after
he
addeth
:
Is
the
Candell
lyghted
to
be
put
vnder
a
Bushell
,
&c.
vntill
the
24
verse
.
Which
words
seme
to
haue
this
sence
and
meaninge
:
Take
heede
howe
yee
heare
the
worde
.
For
the
matter
standeth
as
it
doth
with
seede
which
is
cast
into
the
ground
,
the
fourth
part
wherof
is
skarce
receiued
into
fertile
ground
euen
so
there
are
very
few
which
with
a
good
heart
heard
the
word
and
bring
forth
fruite
.
If
therefore
yee
thinke
that
yee
haue
rightly
heard
the
word
,
bring
forth
fru●te
.
A
Candell
(
truly
)
is
not
lightee
,
but
that
it
being
set
on
a
Candelsticke
may
geue
light
:
euen
so
they
that
are
truely
lyghted
by
the
fyerbrande
of
Gods
worde
,
must
geue
light
vnto
others
.
For
God
truely
did
not
this
worke
,
in
the
which
his
glory
so
greatly
shineth
,
that
it
might
not
appeare
,
but
rather
that
thereby
many
might
be
called
and
brought
to
saluation
,
and
his
name
the
more
sanctified
.
Wherefore
let
him
heare
these
things
to
whom
this
is
gieuen
,
which
hath
eares
to
heare
,
and
let
him
see
how
sincerely
hee
receyueth
the
word
of
God
.
Wee
haue
heere
to
doe
of
thynges
in
deede
,
and
not
of
Hypocrisy
:
If
any
man
haue
the
worde
in
deede
,
he
shall
haue
that
gieuen
to
him
,
by
which
hee
may
profit
,
in
the
knowledge
of
God
,
and
be
plentifull
in
good
workes
:
but
if
any
man
haue
it
not
a
right
,
from
him
shal
be
taken
euen
that
which
he
hath
:
namely
,
that
fayned
cloake
of
honesty
,
and
what
Wysedome
and
righteousnesse
soeuer
hee
seemeth
to
haue
.
For
in
very
deede
hee
canne
haue
no
perfite
goodnesse
without
the
worde
of
God
.
And
thus
it
appeareth
that
the
Lorde
vsed
this
similitude
of
the
Candell
in
this
place
to
the
same
exhortacion
allmost
that
he
did
in
the
fift
Chapter
of
Mathew
,
to
the
ende
he
might
declare
that
whosoeuer
are
truly
kindled
with
the
fier
of
Gods
spirit
,
cannot
but
shyne
by
good
workes
:
and
bryng
forth
that
to
the
profite
of
others
,
which
in
their
myndes
they
haue
conceyued
.
22.
For
there
is
nothing
so
priuy
that
shall
not
be
opened
:
neyther
hath
it
bene
so
secret
,
but
that
it
must
come
abroade
.
(
For
there
is
nothing
so
priuy
)
In
the
Prophets
,
of
me
,
which
you
shal
not
make
manifest
.
This
also
is
a
generall
sentence
,
but
aptly
vsurped
of
Christe
to
the
matter
which
he
had
in
hand
:
The
which
may
thus
bee
expounded
,
The
Gospell
is
a
Mystery
hydden
a
longe
time
(
as
S.
Paule
sayth
in
the
16.
Cap.
to
the
Romaynes
)
notwythstandinge
it
was
ordayned
by
God
to
this
ende
,
that
it
might
be
reuealed
in
due
time
,
and
spred
throughout
the
whole
worlde
.
All
thinges
bee
they
neuer
so
secrete
that
are
ordayned
to
be
reuealed
,
must
needes
(
in
spighte
of
Hell
gates
)
bee
made
manifest
,
reuealed
,
and
knowne
.
Wherefore
it
is
necessary
that
the
Gospell
also
be
reuealed
.
But
it
cannot
be
reuealed
,
except
they
which
are
called
to
preache
the
Gospell
doe
playnly
vnderstand
:
otherwyse
the
blynde
,
leadeth
the
blynde
,
and
both
fall
into
the
Dytche
.
It
was
meete
therefore
that
Christe
when
he
had
chosen
his
Apostles
to
preache
the
Gospell
,
should
expounde
and
declare
vnto
them
the
true
and
proper
sence
of
the
Gospell
.
Wherevpon
to
this
effect
also
it
appertaineth
which
Christe
sayth
in
an
other
place
:
There
is
nothing
hydden
which
shall
not
be
reuealed
,
and
nothing
secrete
which
shall
not
be
knowne
.
Math.
10.
What
I
tell
you
in
darkenesse
,
that
speake
yee
in
lighte
:
and
what
yee
heare
in
the
Eare
,
that
preache
yee
on
the
houses
.
23.
If
any
man
haue
eares
to
heare
let
him
heare
.
For
the
exposition
of
this
verse
reade
the
ninth
verse
going
before
.
24.
And
he
sayd
vnto
them
take
heede
what
yee
heare
,
with
what
measure
yee
meate
,
with
the
same
shall
it
be
measured
to
you
agayne
:
and
vnto
you
that
heare
shall
more
be
geuen
.
(
Take
heede
what
yee
heare
)
B.
As
if
he
shoulde
haue
sayd
,
There
is
no
gesting
here
,
but
the
matter
is
in
good
earnest
.
If
yee
will
haue
regarde
to
your
callinge
and
Office
,
yea
,
and
to
your
owne
saluation
,
yee
must
of
necessity
geue
attentiue
eare
to
the
Sermons
of
the
Gospell
.
And
to
this
exhortacion
Luke
addeth
these
words
:
For
to
him
that
hath
shal
be
geuen
.
&c.
By
the
which
woordes
Christe
putteth
his
Dysciples
in
hope
to
receyue
more
plenty
of
grace
,
if
they
profite
in
the
worde
which
they
haue
heard
.
(
With
what
measure
,
yee
meate
)
This
sentence
seemeth
not
to
be
set
in
his
right
place
and
order
:
and
truely
the
Euangelistes
were
not
curiouse
in
placinge
the
wordes
of
Christe
,
but
doe
oftentimes
heape
diuers
of
his
sentences
together
.
The
exposition
of
these
words
yee
may
reade
in
the
7.
of
Math.
26.
And
hee
sayd
,
so
is
the
Kingdom
of
God
,
euen
as
if
a
man
should
sowe
seede
in
the
grounde
.
B.
Christe
by
this
Parable
meaneth
that
the
Gospell
doth
euen
so
wonderfully
contrary
to
the
expectacion
of
man
and
when
they
thinke
not
of
it
,
by
litle
and
litle
,
growe
vp
and
fructefie
:
not
sodenly
,
but
in
that
order
which
the
father
hath
appoynted
.
After
this
manner
truely
,
and
in
this
our
age
the
kingdome
of
God
is
come
vnto
vs
,
men
in
deede
looking
for
nothing
lesse
then
the
same
.
Whereuppon
in
deede
these
vngodly
sayings
of
the
wicked
came
:
from
whence
commeth
this
kinde
of
Doctrine
?
In
how
short
time
hath
it
preuayled
.
But
such
is
the
kingdome
of
God
:
it
bursteth
forth
before
that
flesh
and
bloud
can
perceiue
the
same
.
After
this
maner
God
disapoynteth
the
expectacion
of
the
world
:
and
by
his
base
,
foolishe
,
and
weake
,
confoundeth
the
gloriouse
,
1.
Cor.
1.
wyse
,
&
mighty
,
as
S.
Paule
teacheth
in
his
Epistell
to
the
Corin.
27.
And
should
sleepe
,
and
ryse
vppe
night
and
day
,
and
the
seede
shoulde
springe
and
growe
vp
hee
knoweth
not
howe
.
C.
Chryst
went
about
to
direct
this
Similitude
to
the
Preachers
of
his
worde
,
least
they
should
coldely
goe
about
their
office
,
when
they
see
not
fruit
of
their
labour
to
appeare
by
and
by
.
Therefore
he
setteth
before
them
Husband
men
to
follow
,
which
vpon
hope
of
reapinge
cast
seede
into
the
Earth
,
neither
are
troubled
with
careful
eare
,
but
goe
to
rest
,
and
rise
earely
againe
,
(
that
is
to
say
)
according
to
their
maner
,
they
are
alwaies
occupied
in
their
daily
laboure
,
and
doe
refreshe
themselues
with
sleape
in
the
nyght
,
vntill
at
the
length
the
Corne
waxe
rype
in
due
tyme
.
Although
therefore
the
seede
of
the
Woorde
lye
couered
for
a
time
,
Christe
notwithstandinge
commaundeth
the
godly
Teachers
to
bee
of
good
hope
,
least
distrust
make
them
slouthfull
.
28.
For
the
earth
bringeth
forth
fruit
of
her selfe
,
first
the
blade
,
then
the
Eare
,
after
that
the
full
Corne
in
the
Eare.
BV.
As
if
he
should
haue
sayde
,
The
Seede
doth
not
growe
vp
so
soone
as
it
is
sowen
,
and
aryse
to
be
Corne
,
but
it
hath
a
distance
and
it
doth
arise
by
increase
.
So
doth
the
worde
of
God
fructefy
also
being
cast
and
receyued
into
the
Heartes
of
the
faythfull
.
For
vertue
groweth
by
certayne
Degrees
of
increase
.
For
as
no
man
is
a
perfect
Artificer
at
the
first
,
euen
so
no
man
is
perfect
out
of
hand
,
or
without
time
in
all
vertues
.
29.
But
when
the
fruite
is
brought
forth
,
anon
hee
thrusteth
in
the
Sickell
,
because
the
haruest
is
come
.
E.
The
Phariseys
,
Scribes
,
Hyghpriestes
,
Elders
,
Rulers
of
the
People
,
Princes
,
Kinges
,
&
Philosophers
haue
contenciously
gone
about
and
doe
at
this
day
to
ouerwhelm
the
seede
of
Gospell
,
leaste
it
shoulde
come
forth
.
Nothstanding
,
these
striueing
against
it
in
vaine
,
it
hath
taken
roote
through
out
the
whole
Worlde
,
neyther
shal
it
cease
to
growe
euen
vntill
the
end
and
consummation
of
the
Worlde
,
that
the
whole
Corne
may
be
rype
.
When
the
time
of
Haruest
shall
come
,
the
Sickell
shall
bee
put
into
the
Corne
,
and
then
all
things
being
cut
vp
,
the
tar●s
shal
be
cast
into
the
fyer
,
and
the
pure
,
and
cleane
Wheate
shal
be
put
a
parte
into
the
Barne
as
our
sauiour
Christ
himselfe
teacheth
in
the
13.
of
Math.
In
the
which
Chapter
,
reade
the
exposition
of
the
30.
verse
,
and
one
and
thirty
,
and
32.
33.
And
with
many
such
Parables
preached
he
the
Woorde
vnto
them
,
as
they
were
able
to
heare
it
.
E.
That
is
to
say
,
by
these
and
by
many
such
kinde
of
Parables
the
Lorde
Iesus
did
propounde
to
the
rude
and
grosse
people
the
Image
of
the
successe
of
the
Gospell
to
come
,
framing
his
talk
to
their
capascity
.
For
hee
spake
nothing
vnto
them
then
,
but
onely
by
obscure
Parables
,
because
as
yet
they
were
not
capeable
of
the
bare
worde
.
For
if
hee
had
sayd
that
hee
should
bee
shortly
put
to
death
of
the
Iewes
,
that
hee
should
by
and
by
ryse
agayne
,
and
spreade
abroade
his
glory
through
out
the
whole
Worlde
,
insomuch
that
hee
which
seemed
to
bee
weakest
of
all
,
should
be
thought
to
be
a
Prince
of
the
whole
Worlde
,
and
that
none
shoulde
haue
peace
and
assurance
of
saluation
but
through
him
:
none
woulde
haue
borne
his
wordes
,
neither
woulde
they
haue
belieued
him
.
And
yet
notwythstanding
it
was
meete
that
they
should
remember
these
things
as
by
a
dreame
that
afterwarde
they
might
knowe
by
the
matter
it selfe
what
the
Parables
ment
.
But
hee
declared
to
his
Apostells
by
secrete
communication
what
was
the
secret
meaning
of
all
the
Parables
which
he
spake
.
35.
And
the
same
day
when
euen
was
come
,
he
sayd
vnto
them
,
Let
vs
passe
ouer
vnto
the
other
side
.
Math.
13
Luk.
8.
A.
This
history
must
thus
be
ordered
by
the
wordes
of
Mathew
,
Marke
,
&
Luke
,
And
it
came
to
passe
on
a
day
,
when
Iesus
had
spoken
,
these
Parables
,
and
when
the
euen
was
come
,
he
went
from
thence
,
&
sayth
vnto
them
,
Let
vs
passe
ouer
vnto
the
other
side
of
the
Lake
.
And
when
hee
had
sente
the
People
away
,
he
went
into
a
shyp
and
his
Disciples
with
him
;
And
so
soone
as
hee
was
in
the
Ship
they
loused
and
went
ouer
.
As
touching
the
36.
and
37.
verses
,
reade
our
exposition
vppon
Mathewe
the
13.
Chapter
.
38.
And
hee
was
in
the
sterne
a
slepe
on
a
Pillowe
:
and
they
awaked
him
,
and
sayde
vnto
hym
,
Maister
carest
thou
not
that
we
pearishe
?
(
And
he
was
in
the
Sterne
a
sleepe
)
Behold
here
howe
Christe
declareth
himselfe
to
be
a
man
in
all
poyntes
,
sinne
onely
excepted
.
What
therefore
will
he
deny
vs
,
which
vouchsafed
to
be
partaker
of
all
our
infirmities
?
(
And
they
awaked
him
)
Heere
wee
see
by
what
meanes
God
is
wonte
to
trye
his
sayntes
.
For
the
nature
of
temptacion
is
here
lyuely
paynted
forth
.
Hee
sendeth
vppon
his
Dysciples
a
fearse
tempest
:
and
beinge
not
content
wyth
this
,
he
suffereth
the
Ship
to
be
ouerwhelmed
and
couered
with
water
:
beside
this
he
seemeth
altogether
to
neglect
them
being
in
extreame
pearill
.
For
they
looking
nowe
for
extremity
,
he
lyeth
a
sleepe
,
carelesly
in
the
ship
.
Thus
truly
,
the
sayntes
and
Children
of
God
are
prooued
oftentymes
,
they
thinking
that
God
will
lay
more
vpon
them
then
they
are
able
to
beare
.
Notwithstanding
hee
will
not
suffer
them
what
daunger
soeuer
they
be
in
to
bee
voyde
of
hope
.
Euen
so
here
wee
may
see
the
Disciples
,
who
,
although
they
looked
for
nothinge
more
certaynely
then
death
,
yet
notwithstandinge
they
were
not
altogether
wythout
hope
.
They
awake
the
Lorde
,
and
pray
for
help
:
notwithstanding
so
that
they
fearing
extreame
pearill
,
are
not
quight
without
trust
of
deliuerance
:
the
which
their
prayer
vnto
the
Lord
doth
playnly
decare
:
For
they
woulde
not
haue
prayed
at
all
except
they
had
had
some
hope
.
Euen
so
the
Children
of
God
are
wonte
to
bee
mooued
,
and
to
tremble
throughly
when
they
are
seriously
tempted
,
and
yet
notwithstandinge
their
fayth
and
truste
in
the
Lorde
doth
not
quayle
,
as
wee
may
often
times
perceiue
in
the
Psalmes
of
Dauid
.
And
therefore
alwayes
in
time
they
feele
the
presence
of
the
Lord
.
(
Maister
carest
thou
not
that
we
pearishe
)
C.
They
seeme
not
here
to
pray
simplely
,
but
to
chyde
with
their
Maister
.
The
Euangelist
Luke
hath
:
Maister
,
Maister
,
wee
pearishe
.
Which
words
haue
a
confused
feare
as
it
might
seme
.
Reade
the
25.
of
the
8.
of
Math.
39.
And
hee
arose
and
rebuked
the
Wynde
,
and
sayd
vnto
the
Sea
,
peace
and
be
still
:
and
the
Wynde
ceassed
,
and
there
followed
a
great
calme
.
(
And
hee
arose
and
rebuked
the
winde
)
B.
What
doth
the
Lorde
heere
?
Hee
would
haue
his
to
bee
tempted
,
not
to
pearish
.
(
And
rebuked
the
winde
)
The
Euangelist
Luke
addeth
:
And
the
tempest
of
Water
.
What
is
ment
by
rebuking
the
Winde
our
Euangelist
declareth
in
these
words
:
(
Peace
,
bestill
)
Reade
the
26.
verse
of
the
8.
Chapter
of
Math.
(
And
the
winde
ceassed
)
Luke
hath
:
And
they
ceassed
,
and
there
was
made
a
great
calme
.
So
that
wee
see
consolation
is
commonly
measured
by
the
measure
of
affliction
.
Herevpon
the
Prophet
Dauid
sayth
:
In
the
multitude
of
the
sorrowes
that
I
had
in
my
heart
,
●salm
.
94.
thy
comfortes
haue
refreshed
my
Soule
.
And
the
Apostell
Paule
:
As
the
afflictions
of
Christe
abounde
in
vs
,
●
.
Cor.
1.
euen
so
by
Christ
our
consolation
doth
abounde
.
40.
And
he
sayd
vnto
them
,
why
are
yee
fearefull
?
how
is
it
that
yee
haue
no
fayth
.
Mathewe
hath
:
Why
are
yee
afrayde
O
yee
of
litle
fayth
?
A.
How
cometh
it
to
passe
,
that
yee
dispayre
of
safegarde
,
I
being
with
you
.
B.
Luke
hath
,
Where
is
your
fayth
.
The
Children
of
God
are
tempted
to
this
ende
,
that
they
may
that
better
know
themselues
,
and
God
also
,
that
they
feelinge
their
owne
infirmity
and
the
great
goodnesse
of
God
,
may
forsake
themselues
and
flee
vnto
him
onely
in
time
of
neede
.
41.
And
they
feared
exceedingly
,
&
sayde
one
to
an
other
,
Who
is
this
?
For
both
Wynde
and
Sea
obey
him
.
(
And
they
feared
exceedingly
)
B
Luke
hath
:
And
they
being
afrayd
merueiled
,
and
sayd
among
themselues
,
who
is
this
,
that
Wynde
,
and
water
obay
him
.
Our
Euangelist
hath
:
(
For
both
wynde
and
Sea
obay
him
)
Here
let
vs
note
the
great
effect
of
true
miracles
:
for
alwayes
by
them
the
power
of
God
and
Christe
is
set
forth
:
that
the
godly
may
see
how
safely
they
may
commit
them selues
vnto
him
which
hath
power
of
all
thinges
:
and
wyth
how
great
feare
and
reuerence
they
ought
to
worship
of
God
.
Reade
the
27.
verse
of
the
8.
of
Math.
FINIS
.
Chapter
the
fifth
.
1.
ANd
they
came
ouer
to
the
other
side
of
the
Sea
into
the
Countrey
of
the
Gadarenites
.
(
And
they
came
ouer
to
the
other
side
of
the
Sea
)
BV.
That
which
the
Apostell
Iohn
doth
shew
by
the
holy
Sermons
of
the
Lord
,
the
other
three
Euangelists
doe
demonstrate
and
set
forth
by
the
wonderfull
and
most
effectuall
workes
of
Christe
,
that
Christe
is
the
lorde
of
all
things
,
to
whom
the
Worlde
,
the
Diuell
,
sinne
,
diseases
,
calamities
,
lyfe
,
&
death
are
subiect
:
and
that
the
rule
of
those
thinges
is
gieuen
of
Christe
the
deliuerer
by
fayth
,
to
all
those
that
imbrace
the
Gospel
.
The
Hystory
following
teacheth
that
Christ
is
the
Conquerer
of
Sathan
,
whose
force
&
cruelty
is
declared
by
many
wayes
,
to
this
end
that
the
strength
&
power
of
him
that
ouercommeth
him
,
myght
the
more
appeare
.
(
Into
the
Countrey
of
the
Gadarenites
)
B.
Mathew
in
his
eight
Chapter
sayth
that
he
came
into
the
Countrey
of
the
Gergesites
.
For
so
that
Region
or
Countrey
lying
on
the
other
side
of
Genesar
,
Luke
.
8.
and
ouer
against
Galile
(
as
Luke
maketh
mencion
)
was
called
of
the
City
Gadara
,
of
which
Iosephus
maketh
much
mencion
.
In
that
Country
(
as
Hierom
sayth
)
there
was
a
City
called
Gergessa
:
to
the
boundes
whereof
the
Lord
peraduenture
arriued
by
this
passage
:
and
that
therefore
it
is
written
of
Math.
that
the
Lord
cam
into
the
Countrey
of
the
Gergesites
.
Therefore
when
he
came
out
of
the
Ship
to
lande
,
(
as
Mark
,
&
Luke
make
mencion
)
straight
way
there
met
him
2.
possessed
of
Diuells
.
Our
Euangelist
Marke
&
Luke
make
mencion
only
of
one
,
because
they
mighte
as
well
describe
and
set
forth
the
power
of
Christe
in
one
as
in
two
.
For
they
tooke
not
in
hand
to
write
the
hystory
of
those
whom
the
Lord
healed
,
but
of
the
Lorde
hymselfe
which
did
heale
,
that
his
power
,
and
not
the
number
of
those
that
were
holpen
by
him
might
be
knowne
.
Reade
the
28.
verse
of
the
eight
of
Mathew
.
2.
And
when
he
was
come
out
of
the
ship
▪
immediatly
there
met
him
from
amonge
the
townes
,
a
man
possessed
of
an
vncleane
spirite
.
B.
Luke
addeth
;
Out
of
the
City
.
As
touching
this
verse
,
and
the
3.
4.5
.
6.
and
7.
Reade
our
exposition
of
the
eight
Chapter
of
Math.
8
For
he
sayd
vnto
him
,
Come
out
of
the
man
thou
foule
spirite
.
This
is
the
cause
why
the
Diuell
sayde
he
was
tormented
.
For
there
is
no
greater
torment
to
the
Diuell
than
to
haue
those
taken
from
him
whom
hee
thought
to
be
his
owne
.
Furthermore
the
Kingdome
of
Chryst
is
a
torment
vnto
him
,
than
the
which
nothing
is
more
agaynst
him
.
They
are
not
yet
so
tormented
as
they
shal
be
tormented
after
the
comming
of
Chryst
,
but
they
are
tormented
now
by
them selues
.
The
neerer
the
Kingdome
of
Chryste
approcheth
,
the
more
they
burne
.
To
be
shorte
,
as
Peter
teacheth
that
the
Soules
of
the
Godly
were
delyuered
by
the
comminge
of
Christe
:
euen
so
the
Diuell
and
all
the
wicked
shall
haue
the
greater
payne
,
because
hee
is
shewed
vnto
them
to
their
dispayre
.
9.
And
he
asked
hym
,
What
is
thy
name
?
And
he
aunswered
and
sayde
vnto
him
,
My
name
is
Legion
:
For
wee
are
many
.
C.
Hee
asketh
what
the
Diuells
name
is
,
not
that
the
Diuel
hath
names
,
but
because
he
would
shewe
the
power
of
the
Diuell
.
(
My
name
is
Legion
)
Heere
the
certayne
number
is
put
for
the
vncertayne
;
by
the
which
he
declareth
that
he
is
of
a
great
number
.
Whereby
wee
gather
that
to
bee
a
vayne
Opynion
,
by
which
many
men
thinke
that
euery
one
hath
two
angels
appoynted
him
,
the
one
good
,
the
other
euell
:
the
which
error
came
from
the
Gentiles
,
who
so
thought
of
good
and
euell
Angells
.
But
why
one
Legion
possessed
one
man
,
it
is
not
our
part
to
enquyre
:
except
hee
therefore
call
him selfe
a
Legion
because
hee
hath
more
power
in
one
than
in
another
:
as
when
God
hath
more
care
for
one
then
for
another
,
he
geueth
the
greater
company
of
Angells
:
not
that
hee
lacketh
so
great
a
number
,
but
so
hee
declareth
the
aboundaunce
of
his
grace
.
R.
Seeinge
therefore
hee
nameth
himselfe
a
Legion
,
he
declareth
that
he
goeth
about
this
one
thing
,
namely
that
he
might
doe
much
hurt
:
and
also
that
he
is
of
the
minde
,
that
although
one
Angell
of
Sathan
can
doe
more
than
all
corporall
Creatures
,
notwithstandinge
that
he
might
doe
the
more
hurt
vnto
man
,
hee
putteth
into
one
man
not
one
Angell
only
,
but
a
whole
Legion
of
Angells
or
euell
spirites
,
that
he
might
destroy
and
ouerthrowe
all
.
(
For
we
are
many
)
Luke
expoundeth
it
thus
:
Because
a
M.
Diuells
were
entered
into
him
.
10.
And
he
prayed
him
instantly
that
he
woulde
not
sende
them
away
oute
of
the
countrey
.
B.
Luke
hath
that
he
would
not
commaunde
them
to
goe
into
the
deepe
.
By
these
woordes
it
seemeth
that
the
Diuelles
were
addicted
to
certayne
places
.
This
place
of
S
Paule
declareth
that
they
haue
to
doe
in
the
ayre
:
Yee
walked
after
the
gouernour
that
ruleth
in
the
Ayer
,
Ephe.
2.
the
Spyrite
that
now
worketh
in
the
Chyldren
of
disobedience
.
Ephe.
6.
And
in
another
place
he
calleth
Diuell
,
spirituall
craftynesse
in
heauenly
thinges
,
or
in
heauenly
places
,
that
is
to
say
in
the
Ayer
.
Furthermore
,
experience
teacheth
,
that
they
are
oftentimes
conuersaunte
in
deserte
places
:
and
some
times
also
they
haunte
those
houses
out
of
which
men
haue
departed
this
Lyfe
;
to
the
ende
they
mighte
make
men
belieue
that
the
deade
Bodyes
walked
.
By
the
which
illusion
truely
,
the
simpler
sort
of
people
haue
not
ben
a
litle
brought
to
superstition
.
But
truely
the
worde
(
Deepe
)
which
Luke
vseth
,
for
the
which
wee
haue
the
latine
woorde
(
Abyssus
)
which
sometime
signifieth
the
diepenesse
of
Water
,
or
rather
water
wanting
bottome
being
called
in
Hebrew
,
Tehum
,
Appo
.
20.
)
seemeth
here
to
be
taken
for
Hell
,
where
S.
Iohn
affyrmeth
the
Diuell
to
be
tyed
vppe
.
There
are
many
which
take
this
worde
(
Abyssus
)
for
a
desert
place
voyde
of
inhabitauntes
.
The
Diuells
doe
not
pray
that
Christe
woulde
not
cast
them
out
of
that
Region
,
or
into
the
deepe
,
because
they
liued
there
more
delicately
:
but
because
they
desyer
to
be
there
where
they
may
do
most
hurt
.
They
will
not
bee
Idell
,
but
wyll
destroy
all
that
they
can
:
1.
Pet
5.
seekeinge
continually
,
lyke
a
roaring
Lyon
whom
they
may
deuoure
.
Reade
in
the
exposition
of
the
eight
Chapter
of
Mathew
both
for
this
verse
&
the
eleuenth
verse
following
,
and
the
twelueth
also
.
13.
And
anon
Iesus
gaue
them
leaue
,
And
the
vncleane
spirite
went
oute
,
and
entered
into
the
Swyne
:
and
the
heard
ran
headlong
into
the
Sea
(
they
were
about
two
thousande
)
and
were
drowned
in
the
Sea
.
C.
The
Diuells
went
about
to
make
the
inhabitauntes
of
that
Countrey
to
speake
euell
of
Christe
for
the
losse
of
of
their
Hogges
.
B.
For
the
Lord
ment
to
try
the
Gadarenes
.
But
it
appeared
that
they
were
more
moued
by
the
small
losse
of
their
Hogges
then
by
the
grace
of
Christ
,
of
the
which
also
they
made
themselues
vnworthy
.
As
concerninge
the
14.15
.
and
16.
verses
,
reade
in
the
eight
of
Mathew
.
17.
And
they
began
to
pray
him
that
he
would
depart
out
of
their
coastes
.
(
And
they
began
to
pray
him
)
C.
Luke
hath
.
And
all
the
multitude
whych
dwelte
rounde
about
the
Region
of
the
Gadarenes
.
These
Gadarenes
beare
a
type
and
figure
of
al
those
which
are
addicted
to
earthly
thynges
,
and
which
are
blynded
with
the
desier
of
ryches
:
these
men
,
as
they
are
vnworthy
of
Celestiall
ryches
:
So
also
they
did
willingly
refuse
them
beinge
offered
vnto
them
,
and
could
better
beare
all
maner
of
raging
Diuells
,
then
Iesus
Chryste
the
author
of
all
saluation
.
(
That
hee
woulde
departe
)
Luke
addeth
:
Because
they
were
greatly
afearde
:
but
hee
tooke
a
Shippe
and
returned
.
Beholde
here
howe
Chryste
consented
to
the
request
of
the
Gadarenes
,
and
went
from
the
vnworthy
.
For
hee
had
taught
before
that
the
preciouse
pearles
of
Gods
worde
ought
not
to
be
cast
vnto
swyne
.
Math.
7.
And
he
had
commaunded
his
Disciples
not
to
preache
the
Gospell
where
they
were
refused
.
Math
10.
It
was
mete
therefore
that
hee
shoulde
forsake
these
hoggishe
contemners
of
his
grace
offered
vnto
them
.
18.
And
when
he
was
come
into
the
ship
,
he
that
had
bene
possessed
with
the
diuell
,
prayed
him
that
he
might
bee
with
him
.
BV.
Hee
is
not
offended
at
the
ingratitude
of
the
multitude
,
which
had
receiued
so
excellent
a
benefit
of
health
at
the
hands
of
the
Lord
.
For
when
he
sawe
the
author
of
his
health
to
goe
away
,
he
prayeth
him
that
he
may
be
in
his
company
.
C.
Whereby
it
appeareth
how
great
Difference
there
is
betwene
the
knowledge
of
Gods
power
and
his
goodnes
:
for
his
power
bringing
feare
,
maketh
men
to
flee
the
presence
and
sight
of
God
:
but
his
goodnesse
doth
sweetely
drawe
them
,
in
somuch
that
they
desier
nothinge
more
then
to
be
vnited
vnto
God
.
19.
How
be
it
Iesus
woulde
not
suffer
him
:
but
sayde
vnto
him
,
goe
home
to
thy
friendes
,
and
shewe
them
how
great
thinges
the
Lord
hath
done
for
thee
,
and
howe
hee
had
compassion
on
thee
.
B.
Luke
addeth
sayinge
;
But
hee
charged
him
sayinge
,
Returne
to
thy
owne
house
and
declare
whatsoeuer
God
hath
done
for
thee
.
C.
But
why
Chryste
refused
to
haue
this
mans
company
it
is
vncertayne
,
except
because
hee
thoughte
that
there
should
come
greater
profit
thereby
,
if
among
his
countrey
men
he
might
remayne
a
witnesse
of
so
notable
a
benefite
:
and
so
it
came
to
passe
in
deede
,
as
our
Euangelist
Marke
,
and
Luke
also
doe
testifie
.
Whereby
also
is
to
be
noted
the
wonderfull
goodnesse
of
God
toward
the
Gadarenes
,
although
they
were
vnthankefull
,
that
he
woulde
not
geue
him
leaue
whom
hee
had
healed
to
be
in
his
company
,
although
hee
did
craue
it
,
but
commaunded
him
to
goe
home
to
his
house
,
and
to
shewe
howe
great
thinges
the
Lorde
had
done
for
him
.
Therefore
the
Lord
being
reiected
of
the
Gadarenes
,
did
according
to
their
deserte
,
presently
forsake
them
:
but
because
he
could
not
as
yet
vtterly
cast
them
of
,
he
left
vnto
them
an
Apostell
,
more
acceptable
vnto
them
then
himselfe
.
And
by
this
example
of
the
Lorde
the
ministers
of
the
Gospell
are
taughte
not
to
dispayre
by
and
by
if
any
receiue
not
straightway
the
Gospell
preached
by
them
:
but
rather
to
proue
all
things
as
well
by
others
as
by
themselues
,
that
at
the
leastwise
they
may
gayne
some
.
For
all
men
haue
not
one
hower
appointed
vnto
them
to
beleue
.
Wherefore
vndoubtedlye
they
maye
looke
for
some
fruite
at
the
length
.
(
How
great
thinges
the
lord
hath
done
for
thee
)
In
that
Christe
commaundeth
him
to
shewe
the
woorke
of
God
and
not
his
,
hee
doth
it
to
this
ende
that
hee
being
accounted
for
a
true
Prophet
and
Mynister
of
God
,
might
obtaine
authority
to
teache
.
For
that
was
the
way
by
litle
,
and
litle
to
instructe
the
rude
People
,
to
whom
as
yet
his
diuinity
was
not
knowne
.
And
although
Christe
be
the
Ladder
by
whom
men
assend
vnto
God
the
Father
,
notwithstanding
because
hee
was
not
yet
reuealed
,
hee
began
with
the
Father
,
vntill
hee
had
a
more
conueniente
time
.
But
Christe
did
shewe
forth
that
Grace
in
the
person
of
man
,
which
is
extended
to
all
mankinde
.
For
although
wee
bee
not
tormented
of
the
Diuell
,
yet
notwythstanding
he
hath
some
rule
ouer
vs
vntill
we
be
delyuered
from
his
tyranny
by
the
sonne
of
God
.
So
that
nowe
we
must
declare
our
thankefulnes
for
the
same
by
celebrating
his
grace
.
20.
And
he
departed
&
began
to
publishe
in
the
tenne
Cyties
howe
great
thinges
Iesus
had
done
for
him
:
and
all
men
did
meruaile
.
A.
Christe
at
other
tymes
commaunded
the
fame
of
myracles
to
be
suppressed
for
a
time
,
vntill
the
tyme
of
reuelation
came
:
but
now
by
his
commaundement
,
this
man
that
was
healed
preacheth
the
power
of
God
,
and
maketh
many
to
wonder
,
to
the
ende
wee
mighte
learne
,
that
the
reuealing
of
the
truth
,
hath
also
his
conuenient
and
due
time
.
21.
And
when
Iesus
was
come
ouer
agayne
by
ship
vnto
the
other
syde
,
much
people
gathered
vnto
him
,
and
hee
was
nigh
vnto
the
Sea
.
(
When
Iesus
was
come
ouer
agayne
)
BV.
The
occasion
of
the
third
myracle
or
benefite
,
is
foreshewed
.
E.
Reade
the
9.
Luke
.
8.
of
Math.
Luke
sayth
,
It
came
to
passe
when
Iesus
returned
&c:
the
which
our
Euangelist
doth
more
plainly
expresse
in
sayinge
,
And
when
Iesus
was
come
ouer
agayne
.
(
Much
People
gathered
vnto
him
)
Luke
hath
:
The
People
receyued
him
:
for
they
all
wayted
for
him
.
As
concerninge
this
verse
and
that
which
followeth
in
the
22.
verse
,
reade
the
9.
of
Math.
23.
And
besought
him
greatly
saying
my
younge
Daughter
lyeth
at
the
poynte
of
death
,
I
pray
thee
come
&
lay
thy
hand
on
her
,
that
she
may
be
safe
and
liue
.
(
And
besought
him
greatly
)
Luke
the
Euangelist
hath
,
Praying
him
that
hee
woulde
come
into
hys
House
for
hee
had
but
one
Daughter
onely
vppon
a
twelue
yeares
of
age
,
and
she
lay
a
dying
.
(
Lyeth
at
the
poynte
of
death
)
E.
Or
according
to
the
Greeke
texte
:
Shee
is
euen
in
extremity
.
Reade
the
nynth
of
Math.
for
that
which
followeth
in
the
story
vntill
yee
come
to
the
30.
ver.
30.
And
Iesus
immediately
knowing
in
hymselfe
that
Vertue
proceeded
from
him
,
turned
him
aboute
in
the
prease
and
sayde
:
Who
touched
my
Clothes
?
(
Iesus
knowinge
in
himselfe
that
Vertue
)
As
concerninge
this
power
of
Christe
reade
the
9.
Chapt.
of
Math.
(
Who
touched
my
Clothes
)
M.
Chryste
is
thronged
of
the
multitude
as
the
Disciples
witnes
,
and
yet
notwithstanding
hee
sayth
not
that
hee
is
touched
:
but
as
one
voyde
of
sence
he
holdeth
his
peace
at
the
thronginge
which
hee
suffered
of
the
people
:
neyther
sayth
he
that
any
vertue
went
out
of
him
.
But
so
soone
as
this
Woman
came
,
who
touched
not
his
Body
but
the
Hemme
of
his
Vesture
onely
,
and
that
lightly
,
he
standeth
still
,
and
tourning
him
about
he
asketh
who
touched
him
,
and
hee
sayth
that
hee
felt
vertue
goe
out
of
him
.
But
what
other
thing
is
heere
commended
vnto
vs
than
the
excellency
of
fayth
:
that
is
to
say
,
how
stronge
the
teachinge
of
fayth
is
.
For
there
is
no
mencion
made
that
any
vertue
went
from
him
at
the
touchinge
of
the
multitude
:
but
at
the
touchinge
of
this
Woman
it
goeth
out
by
and
by
.
31.
And
his
Disciples
sayd
vnto
him
,
Thou
seest
the
people
thruste
thee
,
&
askest
thou
,
Who
did
touch
mee
.
(
And
his
Disciple
,
sayd
vnto
him
)
M.
Luke
hath
:
But
all
men
denying
,
Peter
&
they
that
were
with
him
,
sayd
,
(
Thou
seest
the
people
)
Luke
hath
:
Maister
the
People
thrust
thee
and
vex
thee
,
(
And
askest
thou
:
Who
did
touch
me
?
)
Luke
hath
:
Some
body
touched
me
:
for
I
knowe
that
Vertue
is
gone
oute
of
mee
:
As
touching
this
vertue
and
that
which
followeth
vntill
yee
come
to
the
35.
verse
,
reade
the
exposition
of
the
nynth
of
Math.
beginninge
at
the
22.
verse
.
35.
While
hee
yet
spake
there
came
from
the
Ruler
of
the
Sinagoges
house
,
certayne
which
sayd
,
Thy
Daughter
is
deade
,
why
diseasest
thou
the
Master
any
further
.
(
There
came
from
the
ruler
of
the
Sinagoges
house
)
These
messengers
came
as
hee
was
talkinge
about
the
Woman
that
was
healed
of
her
Issue
of
bloude
,
and
they
sayd
,
(
Why
diseasest
thou
the
maister
?
)
Luke
putteth
down
these
words
without
any
interrogation
,
thus
,
Trouble
not
the
maister
The
23.
verse
of
this
Chapter
doth
sufficiently
declare
how
weake
the
fayth
of
this
Ruler
was
:
but
by
the
example
of
the
foresayd
woman
which
was
healed
by
the
power
of
Christe
and
the
comminge
of
fayth
betwene
,
it
was
somewhat
erected
:
but
now
againe
beaten
downe
by
these
messengers
,
and
made
weake
.
By
the
which
example
the
triall
of
fayth
is
depaynted
vnto
vs
,
as
you
may
reade
more
at
large
in
the
9.
of
Math.
36.
Assone
as
Iesus
heard
the
woorde
that
was
spoken
,
he
sayd
vnto
the
ruler
of
the
Synagoge
:
Be
not
afrayde
,
onely
belieue
.
(
Be
not
afrayde
)
M.
The
Ruler
of
the
Sinagoge
began
to
doubt
,
as
appeareth
by
these
words
,
which
Christe
woulde
neuer
haue
vsed
els
.
He
execteth
therefore
his
hope
,
&
fayth
by
this
consolation
,
which
before
began
to
quayle
.
Whereby
wee
see
the
loue
and
care
of
Christe
in
erecting
&
strengthninge
the
weake
,
and
also
that
hee
is
not
ignoraunte
of
our
Infirmities
and
temptacions
:
Wee
see
also
that
hee
doth
not
neglect
those
that
are
his
but
increaseth
the
Fayth
a
new
which
they
haue
once
conceyued
of
him
,
least
so
precious
Treasure
should
pearishe
.
(
Onely
belieue
)
Luke
addeth
,
And
shee
shal
be
safe
.
What
hee
woulde
haue
him
belieue
it
is
euidente
ynoughe
by
Christes
owne
woordes
,
which
asked
this
question
of
the
blynde
men
,
Math.
9.
Doe
yee
beleue
that
I
am
able
to
doe
this
?
He
putteth
him
in
mynde
therefore
of
that
faith
,
by
the
which
he
might
belieue
that
he
was
able
to
saue
his
daughter
beinge
deade
.
Hee
sayth
not
simplely
,
Belieue
,
but
,
Onely
belieue
.
By
the
which
words
hee
playnely
declareth
that
hee
seeketh
for
nothinge
sauinge
onely
fayth
:
Heb.
11.
without
the
which
it
is
impossible
to
please
God
.
As
concerning
the
rest
vnto
the
ende
of
the
Chapter
,
reade
the
ninth
of
Math.
beginning
at
the
24.
verse
,
&c.
FINIS
.
Chapter
the
sixt
.
1.
ANd
hee
departed
thence
and
came
into
hys
owne
Country
,
and
his
Disciples
followed
him
.
As
concerning
the
exposition
of
this
verse
,
Reade
the
exposition
of
the
53.
verse
of
the
13.
Chapter
of
Mathew
.
2.
And
when
the
saboth
day
was
come
,
he
began
to
teach
in
the
Sinagoge
:
&
many
that
heard
him
,
were
astonyed
and
sayd
:
from
whence
hath
he
these
things
?
And
what
wysedome
is
this
that
is
geuen
to
him
,
&
such
myghty
works
that
are
wrought
by
his
hands
?
(
And
when
the
Saboth
day
was
come
)
BV.
The
Lord
which
came
to
redeeme
and
lighten
the
Worlde
doth
now
agayne
fall
to
teaching
.
Therefore
the
Church
of
Christe
hath
nothinge
better
then
Doctrine
.
For
it
is
the
Foode
of
the
soule
,
the
rule
of
lyfe
,
and
a
light
vnto
our
pathes
.
(
From
whence
hath
hee
these
thinges
)
That
which
Math.
spake
in
fewe
wordes
,
Math.
13
namely
thus
:
Whence
commeth
this
Wisdome
&
powers
vnto
him
,
our
Euangelist
amplyfieth
by
many
wordes
in
this
place
.
3.
Is
not
this
the
Carpenter
Maryes
sonne
,
the
Brother
of
Iames
,
&
Ioses
,
and
of
Iuda
,
and
Symon
,
and
are
not
his
sisters
here
with
vs
?
&
they
were
offended
at
him
.
For
this
verse
,
the
4.
5.
&
6.
also
,
reade
the
exposition
of
the
13.
of
Math.
beginning
at
the
55.
verse
.
7.
And
he
called
the
twelue
,
and
began
to
send
them
forth
two
,
and
two
,
and
gaue
them
power
agaynst
vncleane
spirites
.
(
And
he
called
the
twelue
)
A.
This
place
agreeth
with
that
whych
is
in
the
10.
of
Math.
the
1.
verse
.
(
And
began
to
send
them
forth
two
,
and
two
)
Luk.
10.
Luke
sayth
that
the
Lord
hauinge
appoynted
the
seuenty
Dysciples
,
sente
them
two
,
and
two
before
him
.
(
And
gaue
them
power
agaynst
vncleane
Spirites
)
These
wordes
are
expounded
in
the
first
verse
of
the
tenth
of
Math.
Where
also
loke
for
the
exposition
of
the
8.
verse
following
.
9.
But
should
be
shoed
with
Sandales
:
and
that
they
should
not
put
on
two
Coates
.
(
But
should
be
shoed
with
Sandales
)
E.
A
Sandale
is
a
kinde
of
Shooe
among
the
Grecians
appertayninge
to
Women
,
the
which
,
onely
kept
the
soales
of
the
feete
from
harme
,
and
were
tyed
crosse
the
foote
with
narrow
latchets
.
(
And
that
they
shoulde
not
put
on
two
Coates
)
Luke
more
playnely
sayth
:
Neyther
shall
yee
haue
two
Coates
,
Namely
,
one
on
,
and
another
to
carry
.
For
the
rest
of
this
verse
,
and
that
which
is
contayned
in
the
tenth
,
and
11.
following
,
reade
the
tenth
of
Math.
beginning
at
eleuenth
verse
.
12.
And
they
went
out
and
preached
that
men
should
repent
.
(
And
they
went
out
and
preached
)
C.
Math.
declareth
not
what
the
Apostells
did
.
Our
Euangelistes
Marke
,
Luk.
9.
and
Luke
say
that
they
went
through
that
Prouince
that
they
were
appoynted
:
By
whose
words
it
doth
euidently
appeare
that
the
Office
which
Chryste
then
conted
vnto
th'
Apostells
was
but
temporall
and
for
a
fewe
dayes
.
For
they
say
,
that
they
went
through
townes
&
Cytyes
:
and
there
is
no
doubt
but
the
very
shortly
they
returned
to
their
maister
agayne
:
as
it
is
sayd
in
another
place
.
(
That
men
should
repent
)
Math.
sayth
that
the
Lord
commaunded
the
Apostelles
to
preach
that
the
Kingdome
of
Heauen
was
come
.
Math.
10.
Luk.
9.
Luke
simply
sayth
that
hee
commaundeth
them
to
preache
the
kingdome
of
God
,
and
to
heale
the
sicke
.
The
same
commaundement
he
gaue
to
the
other
seuenty
Disciples
,
whom
he
sente
before
him
to
those
places
,
whether
hee
ment
to
come
.
But
as
it
may
appeare
by
this
place
,
this
also
was
added
,
that
men
should
repent
because
(
as
Mathew
hath
)
the
kyngdome
of
heauen
was
come
.
And
this
was
the
very
summe
and
principall
poynte
of
the
preaching
of
Iohn
the
Baptist
,
of
Christ
also
and
his
Apostles
,
the
which
thing
is
dilligently
to
be
noted
.
13.
And
they
cast
out
many
Diuells
,
and
anoynted
many
that
were
sicke
with
Oyle
,
and
healed
them
.
(
And
they
cast
out
many
Diuell
,
)
B.
Where
as
Christe
commaunded
with
the
preaching
of
the
kingdome
of
God
to
heale
the
sicke
,
to
clense
the
Leapers
,
to
rayse
the
deade
,
and
to
cast
out
Diuells
,
he
did
it
to
this
end
that
this
doctrine
of
life
might
by
great
signes
bee
commended
to
the
whole
worlde
:
with
no
lesse
excellency
than
the
law
was
commended
to
the
Iewes
:
and
that
it
might
also
be
declared
that
the
kingdome
of
Christe
doth
bring
sauing
health
both
to
body
and
soule
.
(
And
anoynted
many
with
oyle
)
C.
Here
it
may
be
demaunded
,
Obiecti
.
why
the
Apostells
vsed
to
anoynte
with
Oyle
,
and
to
what
ende
,
seeinge
they
had
the
gyfte
of
healing
.
Answer
.
Certayne
learned
men
say
that
it
was
a
kynde
of
medicine
:
And
wee
confesse
that
Oyle
was
very
much
vsed
in
those
countreys
:
but
yet
there
is
nothing
more
vnlykely
than
that
the
Apostles
vsed
ordinary
and
Naturall
remedies
which
mighte
obscure
the
myracles
of
Christe
.
For
the
Lord
did
not
make
them
cunning
in
the
Art
of
healinge
or
of
Phisicke
,
but
rather
commaunded
them
to
doe
myracles
that
thereby
they
might
styrre
vp
all
Iewry
.
Wee
do
determyne
therefore
that
this
was
a
visible
signe
of
spirituall
,
&
inuisible
grace
,
by
the
which
they
declared
that
health
did
proceede
from
the
secret
power
of
God
of
which
they
were
mynisters
.
For
in
the
time
of
the
lawe
the
grace
of
the
spirite
was
commonly
figured
by
oyle
.
But
how
preposterously
and
out
of
all
order
haue
they
imitated
the
Apostelles
,
which
haue
brought
and
established
in
the
Church
a
continuall
order
and
ryte
of
anoynting
the
sicke
,
seeing
that
Christe
gaue
the
gyft
of
healing
to
his
Apostelles
,
not
that
they
should
commit
the
same
as
by
righte
of
Inheritaunce
to
their
Posterity
,
but
that
it
mighte
bee
for
a
time
a
seale
of
the
doctrine
of
the
Gospell
.
An
abuse
of
Christs
miracles
by
the
Papists
.
And
at
this
day
the
foolishe
ignorance
of
the
Papistes
is
very
ridiculous
which
say
that
their
stinkinge
anoynting
is
a
Sacrament
,
by
the
which
they
bring
those
that
are
almost
deade
to
the
graue
.
A.
They
abuse
also
the
commaundement
of
Iames
,
which
sayth
,
Is
any
diseased
among
you
?
Iames.
5.
let
him
call
for
the
Elders
of
the
Church
and
let
them
pray
for
him
,
and
anoynte
him
with
oyle
in
the
name
of
the
Lord
.
14.
And
king
Herode
heard
of
him
,
Math.
14.
a
Luke
.
9.
b.
(
for
his
name
was
spread
abroade
:
)
and
hee
sayd
,
Iohn
Baptist
is
rysen
agayne
from
the
deade
,
and
therefore
mighty
workes
doe
shew
forth
themselues
in
him
.
(
And
king
Herode
heard
of
him
)
A.
By
the
wordes
of
Mathew
and
Luke
these
wordes
are
thus
to
bee
framed
,
At
that
time
Herod
the
king
heard
of
the
fame
of
Iesu
,
and
all
that
he
did
.
Our
Euangelist
,
in
steede
of
these
words
,
(
the
fame
of
Iesu
)
hath
His
name
was
spread
abroade
.
But
these
things
are
expounded
in
Math.
Chrysostome
sayth
,
that
this
fame
of
Iesu
was
not
knowne
to
Herode
at
the
first
beginning
of
myracles
,
but
longe
after
,
namely
,
shortely
after
the
death
of
Iohn
.
(
And
hee
sayd
,
Iohn
Baptist
is
rysen
agayne
from
the
deade
)
The
same
words
hath
the
Euangelist
Mathew
.
But
Luke
seemeth
to
disagree
sayinge
,
And
hee
doubted
,
because
it
was
sayd
of
some
that
IOHN
was
rysen
from
the
Deade
,
and
of
other
some
that
ELIAS
appeared
:
and
of
some
others
,
that
some
of
the
olde
Prophets
was
risen
.
And
Herod
sayd
,
Iohn
haue
I
beheaded
:
But
who
is
this
of
whom
I
heare
such
thinges
?
But
these
places
may
easely
be
reconsiled
if
wee
say
that
HERODE
firste
of
all
contrary
to
the
expectacion
of
others
,
spake
these
wordes
which
LVKE
hath
,
So
soone
as
hee
hearde
of
the
Fame
of
IESV
:
But
afterwarde
the
power
of
Christes
Myracles
beinge
corroborated
and
confirmed
,
that
hee
fell
into
their
Opinion
which
sayde
that
IOHN
was
rysen
from
the
deade
,
and
that
he
spake
those
thinges
which
are
written
by
our
Euangelists
S.
Mathewe
and
Marke
,
the
which
is
most
likely
.
As
concerninge
these
verses
,
reade
in
the
14.
Chapter
of
S.
Mathew
.
15.
Other
sayd
that
it
is
Elias
.
Some
sayd
that
it
is
a
Prophet
,
or
as
one
of
the
Prophets
.
16.
But
when
HERODE
had
heard
of
him
,
he
sayd
,
It
is
IOHN
,
whom
I
beheadded
:
he
is
rysen
from
death
.
17.
For
HERODE
him selfe
had
sente
forth
His
ser●ants
.
and
layde
handes
vppon
IOHN
,
and
bounde
him
in
Pryson
for
Herodias
sake
his
brother
Philips
wife
,
because
hee
had
maryed
her
.
18.
For
IOHN
sayd
vnto
HEROD
,
●enit
.
18.
d
●nd
20.
d
It
is
not
lawfull
for
thee
to
haue
thy
Brothers
Wyfe
.
19.
Therefore
HERODIAS
layd
wayte
for
him
,
and
woulde
haue
killed
him
:
but
shee
coulde
not
.
20.
For
Herode
feared
Iohn
,
knowing
that
hee
was
a
iust
man
,
&
holy
,
and
gaue
him
reuerence
:
and
when
hee
heard
him
hee
did
many
thinges
,
and
heard
him
gladly
.
B.
There
is
no
doubt
but
that
Iohn
moued
and
admonished
Herode
in
due
conuenient
time
,
and
that
not
without
hope
of
Fruite
.
Least
that
any
man
should
thinke
that
he
gaue
that
which
was
holy
vnto
dogs
,
the
which
may
bee
gathered
of
those
things
which
our
Euangelist
here
declareth
,
But
when
wee
reade
that
he●
reprehended
the
adultery
of
Herode
,
let
vs
not
thinke
that
hee
reprehended
not
other
vices
:
But
this
was
the
most
notable
vyce
.
For
hee
would
easely
,
&
willingly
haue
suffered
other
vices
to
bee
reprehended
,
but
this
was
so
odious
that
hee
could
in
no
wyse
beare
it
.
Notwithstandinge
wee
see
somewhat
in
Herode
worthy
of
prayse
:
For
he
reuerenced
Iohn
,
hee
did
many
thingesing
taught
of
him
,
hee
willingly
heard
him
:
the
which
truly
were
not
the
signes
of
one
past
hope
:
for
they
that
are
such
will
easely
contemne
God
and
his
mynisters
.
There
are
many
Reprobates
which
will
not
heare
one
woorde
,
but
this
man
heareth
wyllingly
neyther
doth
hee
heare
as
manye
are
wonte
,
which
are
delighted
as
if
one
shoulde
tell
mery
tales
:
no
,
this
man
did
many
thinges
as
hee
was
taughte
.
Howe
many
are
there
at
this
day
which
are
worse
than
Herode
,
which
doe
not
onely
contemne
the
mynisters
which
lyue
,
but
the
Apostells
and
Prophets
also
?
How
many
do
tremble
,
if
mencion
only
bee
made
of
God
?
Howe
many
are
there
which
heare
,
&
receiue
no
profit
.
And
although
Herod
had
these
affections
,
yet
notwithstanding
he
abstayned
not
from
Iohn
:
whom
he
had
killed
before
his
byrth
day
,
had
not
the
feare
of
the
People
stayed
.
21
And
when
a
conuenient
day
was
come
,
that
Herode
on
his
byrth
daye
made
a
supper
to
the
Lordes
hye
captaines
,
and
chiefe
estates
of
Galile
:
(
And
when
a
conuenient
day
was
come
)
M.
The
Adulterers
seeking
al
meanes
possible
to
slay
Iohn
toke
his
birth
day
of
Herode
,
for
a
conueniente
time
to
bryng
her
wicked
purpose
to
passe
.
For
the
subtil
and
crafty
woman
knew
the
disposition
&
nature
of
Herode
.
More
ouer
she
knewe
the
maner
&
luxurious
banquetting
that
should
be
on
that
day
,
in
somuch
that
shee
hoped
that
the
same
day
would
bryng
great
occasion
to
finyshe
her
purpose
.
Read
in
the
14.
chapter
of
Mathewe
for
that
which
followeth
in
this
Chapter
til
ye
come
to
the
30.
verse
.
Math.
10
Luke
.
9.
30
And
the
Apostles
gathered
them selues
together
vnto
Iesus
,
&
toulde
hym
all
thinges
,
both
what
they
had
done
,
and
what
they
had
taught
.
The
Euangelist
Luke
hath
.
And
the
Apostles
being
retourned
toulde
him
all
that
they
had
don
,
The
Apostles
were
sente
to
preache
;
but
being
now
returned
they
gather
themselues
together
vnto
Iesus
,
and
and
to
declare
what
they
had
done
and
taught
.
For
recourse
must
alwais
bee
had
vnto
Chryst
,
from
whome
all
thinges
do
come
.
To
this
Christ
we
must
bryng
all
that
we
haue
to
be
tryed
.
He
which
desireth
to
please
the
worlde
,
&
forgetteth
Chryst
his
head
,
he
shal
altogether
forsake
his
calling
.
Neither
must
any
thing
be
attributed
vnto
vs
,
if
any
thinge
by
vs
be
brought
to
good
passe
,
but
all
prayse
&
glory
must
begeuen
vnto
Chryst
,
who
worketh
in
vs
,
&
by
vs
al
good
things
.
31
And
he
sayd
vnto
them
,
Come
alone
out
of
the
way
,
into
the
wildernes
,
and
rest
a
whyle
.
For
there
were
many
commers
and
goers
:
and
they
had
no
leysure
so
much
as
to
eate
.
Mathew
in
his
fourrene
Chapter
saith
that
Christ
went
therfore
aparte
because
he
heard
that
Iohn
was
behedded
by
Herode
:
but
oure
Euangeliste
sayth
,
that
he
went
out
of
the
way
,
that
his
Disciples
might
rest
for
a
whyle
from
the
trouble
which
they
had
by
the
recourse
of
the
people
.
Bothe
of
them
truly
speake
rightly
.
For
it
is
no
absurdity
to
say
that
there
many
causes
of
one
deede
,
so
that
they
be
not
contrary
one
to
the
other
.
In
that
cause
wherof
Mathew
maketh
mention
,
wee
are
taught
to
auoyde
the
mad
fury
of
the
wicked
for
a
time
,
and
to
geue
no
occasion
to
set
the
same
on
fyre
.
It
is
lawful
to
flie
from
the
wicked
which
are
ready
to
murther
that
afterwards
more
profit
may
be
brought
to
the
godly
by
our
ministery
.
Math.
12.
Euen
so
Chryst
at
this
time
fled
,
or
went
apart
from
Herode
,
because
the
time
of
hys
death
was
not
yet
come
.
As
touching
the
cause
which
our
Euangelist
Mark
bringeth
the
humanity
of
Chryst
is
to
be
considered
,
who
knowing
the
imbecility
of
his
disciples
,
&
the
yrksomnes
of
continual
labour
,
gaue
the
space
and
time
and
space
to
rest
them
.
32
And
hee
went
by
Ship
out
of
the
way
into
a
desert
place
.
B.
He
wente
out
of
the
way
by
Shyp
ouer
the
Sea
of
Galile
which
is
the
Sea
of
Tiberias
,
that
is
to
say
,
the
Lake
of
Genesar
,
as
S.
Iohn
wryteth
.
Luke
saith
,
that
he
went
aside
into
a
solitary
place
,
nie
vnto
the
City
which
is
called
Bethsaida
,
when
as
notwithstandynge
on
the
other
syde
of
the
shore
which
lay
ouer
agaynst
this
city
.
The
Lord
multiplyed
the
bread
:
because
our
Euangelyst
wryteth
about
the
end
of
this
chapter
.
that
the
Lorde
commaunded
hys
Disciples
to
goe
ouer
vnto
this
Citty
whyle
he
sent
away
the
people
.
Wherfore
it
is
necessarye
that
either
Luke
Luke
speake
of
the
place
in
the
whych
the
Lord
taught
before
he
sent
them
ouer
the
Lake
,
or
else
that
the
Deserte
was
called
Bethsaida
,
and
that
it
was
beyond
the
Lake
.
But
he
had
not
much
rest
,
for
by
,
&
by
,
they
came
to
him
on
foote
out
of
all
Cities
.
As
concerning
the
verses
.33.34
.
and
35.
Reade
the
14.
of
Mathew
beginning
at
the
thirtene
verse
.
36
Let
them
departe
that
they
may
goe
into
the
Countrey
round
aboute
and
into
the
townes
and
buye
them
Bread
,
for
they
haue
nothing
to
eate
.
B.
According
to
the
maner
of
the
Hebrewes
the
Euangelyste
hath
put
in
thys
word
bread
for
foode
or
meate
.
For
the
Euangelist
Mathew
hath
:
that
they
may
buy
them
foode
.
(
For
they
haue
nothing
to
eate
)
The
desyre
of
this
people
,
to
heare
Chryst
,
is
to
be
noted
,
with
the
whych
the
People
were
so
inflamed
that
they
desired
the
same
more
then
Meate
.
Where
the
grace
of
Chryste
truelie
is
felte
,
all
things
are
despysed
in
comparison
of
that
.
The
Euangelist
Luke
addeth
:
Because
we
are
in
a
Deserte
place
.
37
He
answered
and
sayd
vnto
them
,
geue
yee
them
to
eate
.
And
they
said
vnto
him
,
shall
wee
goe
and
buy
two
hundereth
penyworth
of
Breade
and
geue
them
to
eate
.
As
concerning
the
exposition
of
this
Verse
,
the
38.
and
the
39.
also
reade
in
the
14.
Chapter
of
S.
Mathew
,
beginning
at
the
16.
Verse
.
40
And
they
sate
downe
here
arow
and
there
arow
,
by
hundreds
,
and
by
fiftyes
.
E.
Heere
is
to
bee
noted
the
obedyence
of
the
People
,
in
sitting
downe
so
orderly
,
a
hundred
in
one
row
,
and
fifty
in
another
according
to
the
conuenient
aptnes
of
the
place
.
As
concerning
the
41.
and
the
42.
verses
,
read
the
14.
Chapter
of
Mathew
.
43
And
they
toke
vp
twelue
baskets
full
of
the
fragments
,
and
of
the
fishes
.
The
Euangelist
S.
Iohn
addeth
,
And
when
they
were
satisfied
,
he
sayeth
to
his
Disciples
,
gather
vp
the
fragments
which
are
left
,
least
any
thing
be
loste
.
They
gathered
vp
therefore
,
and
filled
twelue
baskets
full
with
Fragmentes
of
the
fiue
Barly
loaues
.
Read
the
14
of
Mathew
for
this
verse
,
and
the
44.
following
.
45
And
straight
way
he
constrained
his
Disciples
to
goe
into
a
Ship
,
and
to
goe
ouer
the
sea
before
into
Bethsaida
,
while
he
sent
away
the
people
.
(
And
straight
way
he
constrained
his
)
B.
So
before
we
reade
,
that
when
he
had
shewed
his
Deuine
power
,
&
was
exceedingly
troubled
with
the
multitude
of
People
,
hee
soughte
to
escape
for
a
time
.
For
he
cared
not
,
neither
would
he
haue
the
Carnall
commendation
of
the
People
,
he
rather
sought
to
haue
men
hunger
after
the
word
of
GOD
And
in
Iohn
the
very
cause
in
deede
is
declared
why
he
sent
away
the
people
.
For
this
he
writeth
:
Iesus
therfore
when
he
knew
that
they
would
come
&
carry
him
away
,
to
make
him
a
kinge
,
went
away
agayne
alone
into
the
mountaine
.
Hee
would
not
haue
an
earthly
kyngedome
which
was
the
heauenly
Kyng
,
and
at
this
present
he
would
be
sene
in
the
forme
of
a
Seruaunte
,
not
in
the
forme
of
a
King
.
(
And
to
goe
ouer
the
Sea
before
)
Reade
for
this
Verse
,
and
for
the
exposition
of
the
46.
followinge
in
the
14.
of
Mathew
.
47
And
when
euen
was
come
,
the
Ship
was
in
the
middest
of
the
sea
,
&
he
alone
on
the
Land
.
S.
Iohn
hath
,
And
when
Euen
was
come
,
his
Disciples
went
downe
to
the
Sea
,
and
gate
vp
into
a
Ship
,
&
went
ouer
the
Sea
towardes
Capernaum
,
And
it
was
now
darke
,
and
Iesus
was
not
come
to
them
.
All
the
reste
of
thys
story
vntill
the
52
,
Verse
with
the
exposition
thereof
is
contayned
in
the
14.
of
Mathewe
before
,
beginning
at
the
Verse
vnto
the
32.
Verse
.
52
For
they
vnderstoode
not
what
was
done
of
the
Loaues
because
their
heart
was
hardened
.
(
For
they
vnderstode
not
)
2.
That
is
to
say
.
They
forgate
so
great
a
myracle
which
the
Lord
had
done
for
them
euen
of
late
,
when
hee
fed
fiue
and
twentye
thousand
,
with
fyue
Loaues
.
And
hee
doth
as
it
were
shew
a
reason
why
the
Disciples
were
so
out
of
measure
afrayd
.
Whereby
we
learne
that
the
faith
of
many
men
is
very
slow
and
fearefull
.
But
the
Lord
suffered
his
Disciples
to
fall
away
,
to
be
ignoraunt
,
and
to
be
infirme
in
many
things
,
least
the
weak
that
should
be
afterward
in
the
church
should
be
discouraged
whenthey
should
see
the
chiefe
Apostles
to
haue
so
great
infirmity
.
But
these
thinges
only
pertayne
to
the
Disciples
of
Chryst
,
that
is
to
say
:
to
those
which
heare
his
word
,
&
cleaue
to
the
same
,
and
follow
it
:
not
to
those
which
heare
not
his
worde
,
or
whych
persecute
his
word
.
As
concerning
the
Verses
53.
and
54.
Reade
the
exposition
of
the
fourtene
chapter
of
Mathew
.
55
And
ran
forth
throughout
all
the
Region
round
aboute
,
and
began
to
carry
aboute
in
Beds
,
those
that
were
sicke
thyther
,
where
they
heard
that
he
was
.
BV.
Chryst
is
the
sauioure
of
all
men
.
Therefore
he
doth
not
onely
deliuer
his
Apostles
which
are
in
daunger
in
the
swelling
waues
of
the
Lake
:
but
he
cureth
the
Diseases
of
all
Men
,
of
all
those
I
say
which
come
vnto
hym
by
Faithe
.
The
Benefite
that
Chryst
did
to
the
woman
that
had
the
bloudye
issue
was
nowe
well
knowne
:
Nowe
therefore
they
desire
to
touche
and
it
were
but
the
Hemme
of
his
Vesture
.
By
the
which
thinge
the
Garmente
of
Chryst
is
not
commended
vnto
vs
,
but
his
great
power
,
and
the
faythe
also
of
the
other
in
him
.
B.
In
that
the
sicke
are
brought
vnto
the
Lord
from
euery
place
,
they
declare
him
to
bee
the
Sauiour
which
is
specially
delighted
to
helpe
those
that
are
afflicted
,
and
in
misery
.
After
the
same
maner
truly
oughte
so
many
of
vs
as
haue
Chryst
to
endeuour
our selues
,
that
many
may
know
that
wee
haue
him
,
to
the
end
,
all
that
are
diseased
may
come
also
as
well
as
we
to
him
for
helth
.
For
we
are
hereby
taught
to
haue
a
care
and
loue
towards
our
brethren
as
well
as
to
our selues
.
56
And
whethersoeuer
he
entred
in
to
townes
,
Cities
,
or
Villages
,
they
layd
the
sick
Folkes
in
the
stretes
,
&
prayed
him
that
they
might
touche
and
it
were
but
the
Hemme
of
hys
Garment
.
And
as
many
as
touched
it
were
made
whole
.
(
But
the
hemme
of
his
garment
)
As
concerning
the
touching
of
the
Hemme
of
his
Garment
read
the
ninth
of
Mathew
.
(
And
as
many
as
touched
it
were
made
whole
)
And
so
many
as
touched
Iesus
were
made
whole
,
of
what
disease
soeuer
it
were
,
that
they
had
.
They
belieuinge
touched
the
Hemme
of
his
Vesture
,
which
was
geuen
afterwarde
to
them
which
crucified
him
,
and
they
were
cured
of
theyr
bodely
diseases
:
how
much
more
ought
all
men
to
indeuour
themselues
to
touche
Iesus
himselfe
with
theyr
mynd
,
and
to
be
healed
of
the
diseases
of
the
same
.
Touching
doth
profite
nothing
at
all
without
fayth
,
they
touched
the
bare
body
of
Chryst
whych
strycke
him
on
the
Face
,
which
bounde
him
,
which
scourged
him
,
which
nayled
him
to
the
Crosse
,
and
yet
for
all
that
thys
touchinge
did
profite
none
of
them
all
,
hee
whych
readeth
the
Gospell
:
toucheth
Iesus
:
but
hee
whych
readeth
it
negligentely
doth
touch
Iesus
in
vayne
.
FINIS
.
Chapter
the
seuenth
.
1.
AND
the
Pharisies
came
together
vnto
him
,
and
certayne
of
the
Scrybes
which
came
from
Hierusalem
.
BV.
To
the
Disputacion
,
as
concerning
the
word
of
God
,
and
sounde
Doctryne
is
added
the
treatyse
of
the
Traditions
of
Men.
A.
All
the
whych
are
expounded
in
the
fiftenth
of
Mathew
.
2
And
when
they
saw
some
of
hys
Disciples
eate
Breade
with
common
(
that
is
to
say
)
with
vnwashen
handes
they
found
faulte
.
A.
Note
heere
that
common
handes
are
expounded
by
the
Euangelist
himselfe
to
be
vnwashen
handes
.
3
For
the
Pharisies
and
all
the
Iewes
excepte
they
wash
their
hands
ofte
,
eate
not
,
obseruing
the
traditions
of
the
Elders
.
(
Obseruing
the
traditions
of
men
)
A.
Here
wee
see
what
the
Traditions
of
the
Elders
are
,
namely
those
things
which
are
added
to
the
words
of
God
.
4
And
when
they
came
from
the
market
except
they
washe
they
eate
not
.
And
many
other
things
there
be
which
they
haue
taken
vpon
them
to
obserue
,
as
the
washinge
of
Cuppes
,
and
Pots
,
and
brasen
vessels
,
and
of
tables
.
(
And
when
they
come
from
the
market
.
Namely
where
thinges
are
accustomed
to
be
soulde
,
where
also
they
wer
constrained
to
touch
,
and
to
talke
with
the
Gentiles
,
and
to
handle
some
vncleane
thinges
:
and
therefore
they
dyd
throughly
wash
themselues
.
(
Which
they
haue
vppon
them
to
obserue
.
)
Hereby
wee
see
that
God
was
not
the
author
of
these
traditions
,
but
the
Elders
:
Further
wee
see
that
the
People
toke
vpon
them
to
keepe
them
of
theyr
owne
Voluntary
wyll
withoute
constraynte
.
And
therefore
Mathewe
also
calleth
them
the
Traditions
of
the
Elders
.
As
touching
the
exposition
of
the
5.
Verse
followyng
.
Reade
the
15.
of
Mathew
,
beginning
at
the
second
verse
.
6
He
answered
and
sayd
vnto
them
Surely
Esaias
hath
prophecyed
wel
of
you
Ypocrites
,
as
it
is
written
:
Thys
people
honoreth
me
with
their
Lyps
but
their
Heart
is
farre
from
me
.
BV.
By
these
Words
Christ
confuteth
the
Traditions
of
men
,
prouing
by
the
Testimony
of
the
Prophet
,
that
they
do
nothing
pertayne
to
the
Worship
of
God
,
and
that
they
please
not
God
which
obserue
the
Traditions
of
men
yea
,
that
these
Traditions
do
hinder
the
worship
of
God
:
and
do
brynge
a
rertayne
neglecting
of
Gods
worde
.
B.
As
if
he
should
say
,
yee
declare
by
your
deedes
that
Esay
did
truly
&
iustly
prophecy
of
you
Hipocrites
which
abroad
haue
a
shew
of
holynes
,
when
ye
bee
full
of
Iniquity
.
By
the
whych
Prophete
the
Almighty
God
complayneth
on
this
wise
,
saying
this
people
honoreth
me
with
theyr
Lffppes
,
but
their
heart
is
farre
from
me
.
As
concerning
the
rest
that
concerneth
thys
Verse
,
and
the
seuenth
Verse
following
,
read
the
15.
of
Mathew
.
8
For
yee
laye
the
Commaundement
of
God
aparte
,
and
obserue
the
tradition
of
men
,
as
the
washynge
of
Pots
,
and
Cups
,
and
many
other
such
like
things
ye
do
.
A.
By
these
words
the
Euangelist
declareth
that
which
Mathewe
also
saith
.
Wherefore
do
ye
also
transgresse
the
Commaundemente
of
God
,
for
your
owne
Traditions
,
that
is
,
that
ye
may
keepe
the
Tradition
of
men
.
For
that
which
concerneth
the
9.
verse
following
,
read
the
15.
of
Mathew
.
10
For
Moses
sayd
,
honour
thy
father
,
or
Mother
,
and
who
so
curseth
Father
and
Mother
,
let
him
dye
the
death
.
BV.
He
proueth
by
a
moste
Euydent
Example
,
that
humane
lawes
do
make
the
lawes
of
God
,
to
bee
forgotten
.
In
stead
of
this
which
Marke
hath
For
Moses
said
,
the
Euangelist
Mathew
hath
.
For
God
commaunded
.
The
which
is
asmuch
,
as
if
thou
shouldest
say
,
god
gaue
this
Law
by
Moses
.
By
these
words
we
are
taughte
,
that
they
are
Gods
words
and
commaundementes
,
which
Moses
commaunded
&
taughte
.
As
concerning
the
eleuenth
Verse
following
,
read
in
the
15.
Chapter
of
Mathew
.
And
for
the
word
(
Corban
)
let
him
read
the
6.
Verse
of
the
27.
of
Mathew
.
12
And
fo
yt
suffer
him
no
more
to
doe
oughte
for
his
Father
,
or
Mother
.
E.
As
if
he
should
say
,
hee
which
casteth
money
into
the
Treasury
,
to
him
you
say
,
that
he
needeth
not
bestow
any
thinge
on
his
poore
Parentes
,
because
he
hath
sufficiently
fulfilled
the
commaundement
of
God
:
and
in
the
meane
time
he
make
the
parentes
so
affrayde
that
they
dare
not
aske
that
thae
of
their
Children
which
seemeth
once
to
be
gieuen
vnto
God
,
least
they
should
make
themselues
guilty
of
sacriledge
.
13
And
make
the
worde
of
GOD
of
none
effect
through
your
own
tradition
,
which
ye
haue
ordeined
:
and
many
such
things
do
ye
.
(
And
make
the
word
of
God
of
none
effect
)
A.
That
is
ta
say
ye
lading
the
people
with
your
owne
constitions
,
brynge
to
passe
that
they
neglecte
the
holy
commaundements
of
God
,
as
things
worn
out
and
abrogated
.
(
And
many
such
things
do
yee
)
BV.
These
words
haue
theyr
Emphasis
,
and
force
.
For
least
any
man
should
restrayne
the
words
of
the
Lord
to
this
only
example
,
he
comprehendeth
all
other
things
lyke
vnto
this
.
We
muste
take
heede
therefore
of
all
the
traditions
of
men
,
and
must
shunne
all
those
which
agree
not
with
the
worde
of
god
.
As
concerning
that
which
followeth
from
the
14.
verse
,
vntill
ye
come
to
the
32.
Verse
.
Read
in
the
15.
Chapter
of
Mathewe
,
beginninge
at
the
tenth
verse
,
&c.
32
And
they
broughte
vnto
hym
one
that
was
deafe
,
and
stambred
in
hys
speache
,
and
prayed
him
to
put
hys
hand
vpon
him
.
(
And
they
brought
vnto
him
one
that
was
deaf
.
)
BV.
Heere
is
another
benefite
added
heere
,
by
the
which
the
power
&
goodnes
of
God
is
declared
,
faythe
also
is
commended
,
by
which
wee
are
made
partakers
of
heauenly
things
.
(
And
stambred
in
his
speache
)
C.
Our
Euangeliste
Marke
onely
maketh
mention
of
this
History
.
The
order
of
the
History
is
this
.
As
the
lorde
was
goinge
to
the
Sea
of
Galile
,
they
brought
vnto
him
this
deafe
,
and
dumbe
man
,
to
whome
Christ
restored
his
spoach
and
hearing
.
The
fame
of
this
dumbe
man
that
was
healed
styrred
vp
many
.
Wherfore
Mathewe
in
his
15.
Chapter
sayth
:
And
ther
came
to
him
much
people
bringing
with
them
the
lame
,
the
blynd
,
the
deaf
,
&
the
dumbe
.
(
To
put
his
hand
vpon
them
)
By
the
places
going
before
,
it
mao
be
gathered
.
Wherefore
they
prayed
him
to
lay
on
his
handes
.
For
the
laying
on
of
hands
was
a
solempne
signe
of
consecration
,
by
that
which
also
the
gifts
of
the
holy
ghost
were
exhibited
:
And
there
is
no
doubte
but
that
our
Sauiour
Chryst
did
oftentimes
vse
this
ceremony
.
For
these
men
asked
nothynr
of
hym
but
that
which
they
knewe
he
had
alway
vsed
hythereo
.
33
Then
hee
tooke
him
aside
from
the
Multitude
,
and
put
his
fingers
in
his
eares
,
and
did
spitte
,
and
touched
his
tongue
.
C.
In
that
Chryst
taketh
the
deafe
man
aside
from
the
multitude
,
hee
dyd
it
partely
to
shew
the
standers
by
,
whith
as
yet
were
but
rude
witnesses
)
the
glory
of
his
deity
a
farre
of
,
and
partelie
that
he
might
pray
the
more
earnestly
without
molestation
of
the
people
.
(
And
he
put
his
fingers
in
his
eares
)
C.
Chryst
heere
vseth
an
other
signe
,
beside
the
layinge
on
of
handes
,
for
hee
layeth
his
spittle
on
the
tongue
of
the
Dumbe
man
,
and
putteth
his
finger
into
his
Eares
.
The
onely
layinge
on
of
his
Hands
truly
had
bene
effectuall
inough
,
yea
,
he
could
haue
don
it
with
becke
as
it
were
,
and
neuer
haue
styrred
his
finger
,
but
it
is
manifest
that
he
vsed
signes
as
time
and
place
offered
oecasion
for
the
profit
of
men
.
For
now
he
laying
Spittle
on
the
Tongue
ment
to
declare
that
he
onely
gaue
power
to
speake
,
and
putting
his
fynger
into
the
Eares
,
he
taught
that
it
is
proper
office
to
boare
and
open
the
eares
of
the
Deafe
.
For
it
shall
not
be
neede
full
for
vs
to
flie
vnto
allegorys
,
as
some
doe
,
who
thereby
bryng
nothydg
sounde
or
perfecte
,
but
doe
as
it
were
dally
with
the
Scriptures
.
34
And
looking
vp
to
heauen
,
he
sighed
and
sayde
vnto
hlm
Ephatha
,
that
is
be
opened
.
C.
In
that
hee
looked
vp
to
heuen
and
sighed
it
was
a
signe
of
avehement
affection
.
Whereby
we
may
se
what
a
singuler
loue
hee
bare
vnto
men
,
for
whose
miseryes
hee
so
greately
sorowed
.
Buc
hereby
he
sheweth
the
greate
power
that
he
hath
in
correcting
al
vices
,
and
in
restoryng
of
health
,
when
he
simply
commaundeth
the
tongue
and
the
eares
to
be
opened
,
saying
.
(
Ephatha
,
that
is
be
opened
)
Z.
Ephatha
,
is
,
the
imparatyue
,
or
commaunding
moode
in
the
Chalde
tongue
,
which
signifieth
,
be
thou
opened
,
that
is
to
say
haue
thou
or
receiue
thou
open
or
hearyng
eares
,
&
a
leuse
Tongue
C.
The
Euangelist
Marke
doth
not
without
cause
put
down
the
Chalde
word
,
but
that
it
might
bee
a
witnes
of
the
Deuine
power
of
christ
BV.
And
further
that
we
myghte
know
that
the
Lord
vsed
no
wordes
of
Inchauntement
inhealing
Dyseases
.
For
hereby
euery
man
may
nowe
gather
that
the
vertue
of
healynge
was
not
in
the
wordes
,
but
in
the
power
of
Chryst
,
which
had
his
proper
effect
in
all
things
that
he
commaunded
.
35
And
straight
way
his
eares
were
opened
,
and
the
string
of
his
Tongue
was
loused
,
and
he
spake
playne
.
A.
The
cyrcumstance
of
the
time
doth
not
a
little
set
forth
the
power
of
oure
sauiour
Chryst
.
36
And
he
commaunded
them
that
they
shoulde
tell
no
man
:
but
howemuch
soeuer
he
forbad
them
,
the
more
a
greate
deale
,
they
published
it
.
(
But
how
much
soeuer
he
forbad
them
the
more
)
C.
Certayne
interpreters
wrest
thys
commaundement
diuersly
,
and
to
the
contrary
parte
,
as
thoughe
Chryste
of
purpose
had
pricked
them
forward
tocelebrate
the
fame
of
his
miracle
,
not
withstanding
the
simple
and
true
meaning
therof
is
,
that
he
would
not
haue
had
it
published
vntill
a
more
fit
,
and
conuenient
time
.
Wherefore
there
is
no
doubte
but
that
theyr
zeale
wanted
the
more
dyscretion
,
for
that
they
make
somuch
hast
to
speake
,
being
commaunded
to
Sylence
.
Notwithstanding
it
is
no
meruayle
that
men
vnacquainted
with
the
Doctryne
of
Chryst
,
were
rashly
moued
to
doe
that
which
they
shoulde
not
.
Howbeit
Chryst
maketh
that
to
turne
to
his
glory
which
they
rashly
attempted
.
Because
the
miracle
was
known
and
all
that
region
despysing
the
Author
of
heauenly
giftes
was
made
void
of
excuse
,
37
And
were
beyonde
measure
astonyed
,
saying
,
he
hath
don
al
things
well
,
Hee
maketh
both
the
deafe
to
heare
,
and
the
dumbe
to
speake
.
C.
The
Euangeliste
Mathew
after
he
hath
gathered
many
Myracles
,
hee
addeth
at
the
length
this
little
sentence
,
namely
that
the
people
merueiled
and
praysed
the
God
of
Israel
,
because
God
shewinge
his
power
by
vnwonted
meanes
renewed
the
memorye
of
his
couenaunte
.
But
our
Euangelist
hath
.
(
He
hath
done
all
thinges
well
)
In
the
which
wordes
,
there
semeth
to
be
an
Antithesis
,
or
comparison
.
For
,
because
the
rumor
of
Chryst
was
diuers
,
the
people
seeme
to
say
that
they
are
euill
disposed
which
speake
euil
of
his
deedes
,
when
they
rather
deserue
prayse
then
reproche
.
And
we
knowe
:
by
the
sence
of
nature
,
that
there
is
nothing
more
vnmeete
,
then
to
enuy
and
calumniate
benefits
that
are
bestowed
of
good
will
.
(
He
maketh
both
the
deafe
to
heare
)
C.
The
Lord
is
not
slowe
,
neyther
doth
he
differre
hys
benefites
.
Chryste
taketh
not
a
longe
time
as
commonlye
Phisitions
doe
,
to
heale
diseases
,
but
doth
it
quickely
and
out
of
hand
.
Here
uppon
it
is
sayd
,
he
hath
done
all
thinges
well
,
no
man
can
speake
euill
of
his
doinges
.
FINIS
.
Chapter
the
Eyghte
.
1.
IN
those
Dayes
when
there
was
a
very
greate
company
,
and
had
nothing
to
eate
.
Iesus
called
his
dysciples
to
him
,
and
sayd
vnto
them
.
Bu.
Our
flesh
alway
standeth
in
fear
that
it
shall
want
at
some
tyme
those
things
which
are
necessary
for
the
body
.
Whereuppon
it
commeth
to
passe
that
many
neglecting
the
woorde
of
God
,
and
Holy
Exhortations
,
set
all
theyr
mynde
vppon
gaine
,
and
how
to
encrease
theyr
substance
.
But
the
Lord
Iesus
doth
openly
teach
that
nothing
shal
be
wanting
at
any
time
of
thynges
necessary
and
pertayning
to
the
Body
to
those
that
seeke
after
the
worde
of
God
,
and
lyue
in
sincere
Godlinesse
.
And
beside
that
,
the
soule
of
the
iuste
man
shall
not
hunger
for
euer
.
For
the
reste
that
concerneth
thys
Verse
,
and
the
residewe
following
vnto
the
twelfth
verse
.
Read
the
15.
cap.
of
Mathew
.
12
And
when
he
had
sighed
deepely
in
his
Spirite
,
he
sayth
.
Why
doth
this
Generation
seeke
a
signe
.
Verely
I
say
vnto
you
,
there
shall
bee
no
signe
geuen
to
this
Generation
.
(
And
when
he
had
sighed
deepely
)
Read
the
16.
Chapter
of
Mathew
beginning
at
the
third
Verse
.
(
There
shall
no
signe
be
geuen
to
this
Generation
)
The
Euangeliste
Mathewe
hath
,
the
wicked
and
Adulterous
Nation
requyreth
a
Signe
,
but
there
shal
no
Signe
be
geuen
to
them
.
As
touching
the
Exposition
of
this
Verse
,
and
the
Verses
following
vnto
the
22.
Verse
.
Reade
the
sixetenth
,
of
Mathew
.
22.
And
he
came
to
Bethsaida
:
&
they
broughte
a
blynde
man
,
to
him
,
and
desyred
him
to
touch
him
.
(
And
he
came
to
Bethsaida
)
A.
This
was
a
City
of
Galile
,
Iohn
.1
.
of
the
which
,
Peeter
,
Andrew
,
and
Phillip
the
Apostles
were
.
(
And
they
brought
a
blynd
man
to
hym
)
Only
this
our
Euangeliste
Marke
maketh
mention
of
this
miracle
.
23
And
he
caughte
the
blynde
by
the
hand
,
and
led
him
out
of
the
towne
,
and
when
he
had
spit
in
his
Eyes
,
and
put
his
hands
vpon
him
,
he
asked
him
if
he
saw
ought
.
(
And
he
caught
the
blynd
by
the
hand
)
A.
As
Chryste
tooke
the
deafe
,
and
dumbe
man
aparte
from
the
multytude
(
wherof
before
mention
is
made
)
so
now
he
being
aboute
to
heale
this
man
leadeth
him
out
of
the
towne
,
to
the
ende
the
rude
,
and
such
as
were
vnmeete
witnesses
mighte
not
behoulde
his
glory
.
(
And
when
he
had
spit
in
his
Eyes
)
C.
It
seemeth
that
Marke
made
mention
of
this
miracle
,
omitted
by
the
rest
specially
for
this
Circumstance
,
namely
,
because
Chryst
restored
not
sighte
vnto
the
blynde
in
a
moment
or
at
a
sodayne
,
but
by
litle
and
litle
,
and
wyth
circumstances
.
The
which
is
likely
to
he
done
,
that
he
might
geue
vs
a
lesson
in
this
man
of
his
free
Dispensation
,
&
that
he
is
tyed
to
no
thing
,
but
that
he
may
shew
his
power
by
what
meanes
he
will
.
He
doth
not
therefore
so
open
the
eyes
of
the
blinde
,
that
they
should
by
and
by
be
able
to
do
their
office
,
but
doth
geue
vnto
them
an
obscure
&
confused
sight
.
After
that
by
the
other
laying
on
of
hands
,
he
maketh
them
to
se
perfectly
.
(
I●
asked
him
if
he
saw
ought
)
At
the
first
touching
this
blynde
man
(
as
we
sayd
euen
now
)
saw
not
perfectly
.
For
the
Lord
ment
that
hee
shoulde
feele
after
a
sort
his
power
bestowing
the
same
by
litle
and
litle
,
no
doubt
to
to
this
end
,
that
by
the
benefite
receyued
he
might
more
certainly
and
fully
acknowledge
him
to
be
the
Sauioure
.
Howbeit
he
obserued
not
one
manner
of
healing
:
teaching
thereby
that
wee
should
simpely
commit
our selues
to
his
goodnes
,
not
appointing
vnto
him
how
and
after
what
maner
he
shal
help
vs
with
his
grace
.
For
hee
doth
not
geue
vs
all
things
at
the
first
,
to
the
end
he
might
the
more
inflame
our
desire
as
no
doubte
the
mind
of
this
blynde
man
was
set
on
fire
,
when
he
saw
that
he
was
somwhat
holpen
.
And
he
which
knew
all
things
asketh
the
blinde
whether
he
saw
any
thing
,
not
so
much
for
himselfe
,
as
for
the
others
sake
,
and
for
our
sakes
also
.
24.
And
hee
looked
vp
,
and
sayd
:
I
see
men
,
for
I
perceiue
them
walke
as
if
they
were
trees
.
C.
The
blynd
man
was
asked
,
for
the
Disciples
sake
,
that
they
myghte
know
that
somewhat
was
now
geuen
to
him
,
but
as
yet
the
beginning
of
the
healing
was
very
smale
.
He
answereth
therefore
that
he
seeth
men
,
because
he
saw
some
walking
,
which
are
vpright
like
vnto
trees
.
By
the
which
wordes
he
doth
plainly
confesse
that
as
yet
hee
hath
not
a
cleare
sight
,
seeing
he
could
not
discerne
men
from
trees
,
yet
notwithstanding
hereby
he
declareth
him selfe
to
haue
some
sight
.
25
After
that
he
put
his
hands
againe
vpon
his
eyes
,
and
made
hym
see
,
and
he
was
restored
,
and
saw
euery
m
n
clearely
.
BV.
The
Lord
layeth
his
hand
againe
vpon
the
sicke
mans
Eyes
,
that
that
he
might
fully
and
perfectely
restore
him
,
and
hee
by
,
and
by
,
seeth
all
things
plainely
.
For
the
workes
of
the
Lord
are
most
perfect
.
26
And
he
sent
him
home
to
hys
House
,
saying
.
Neither
go
into
the
towne
,
nor
tel
it
to
any
in
the
town
.
C.
In
that
Chryste
suffereth
hym
not
to
retourne
to
Bethsaida
(
where
the
miracle
might
haue
had
many
witnesses
)
some
thinke
that
it
was
done
,
because
Chryst
in
depriuing
the
inhabitants
of
that
place
of
his
grace
,
mente
to
plague
them
,
Whatsoeuer
the
cause
was
,
this
is
certaine
that
he
did
not
the
miracle
to
the
end
it
should
be
buryed
in
silence
for
euer
,
but
he
would
haue
it
to
lye
hid
with
other
miracles
also
,
vntill
the
Sinnes
of
the
world
beinge
put
away
by
his
death
he
was
assended
into
the
glory
of
his
Father
.
As
concerning
the
exposition
of
that
which
followeth
from
this
verse
,
vnto
the
31
verse
,
Read
the
16.
of
Mathew
,
beginninge
at
the
13.
Verse
.
31.
And
hee
began
to
teache
them
how
that
the
Sonne
of
man
must
suffer
many
things
,
and
be
reproued
of
the
elders
,
and
of
the
hie
Priestes
and
Scribes
,
and
be
killed
,
and
after
three
dayes
rise
againe
.
(
And
he
began
to
teach
them
)
A.
The
Euangelyste
Mathewe
speaketh
more
plainely
saying
,
that
he
must
go
vp
to
Ierusalem
,
&
suffer
many
things
of
the
Elders
.
So
that
in
stede
of
(
he
)
our
Euangelist
hath
the
son
of
man
.
(
And
after
three
daies
rise
against
)
The
Euangelyst
Mathew
hath
,
the
thyrd
day
,
the
which
words
are
al
one
in
effect
with
the
which
our
Euangelist
hath
.
As
concerning
the
exposition
of
that
which
followeth
vnto
the
38.
verse
,
read
the
17.
of
Mathewe
,
the
22.
verse
,
and
the
16
,
of
Mathew
,
the
24.
verse
.
38.
Whosoeuer
therefore
shall
be
ashamed
of
me
&
my
words
,
in
this
adulterous
and
sinfull
generation
of
him
also
shall
the
son
of
man
,
be
ashamed
when
he
commeth
in
the
Glorye
of
his
Father
,
with
the
holy
Angels
.
These
words
are
expounded
in
cap.
10
of
Mathew
,
and
in
the
33.
Verse
.
FINIS
.
Chapter
the
9.
And
he
said
vnto
them
,
verely
,
verely
,
I
saye
vnto
you
there
be
some
of
them
that
stande
here
which
shall
not
taste
of
death
till
they
haue
seene
the
Kingdome
of
GOD
come
with
power
.
For
the
Exposition
of
this
Verse
.
Reade
the
16.
Chapter
of
Mathewe
,
beginning
at
the
first
verse
.
2.
And
after
sixe
Dayes
Iesus
taketh
Peeter
and
Iames
and
Iohn
,
and
leadeth
them
vp
into
a
hie
mountaine
out
of
the
way
alone
,
and
he
was
transfigured
before
them
.
A.
Read
cap.
17.
of
Mathew
.
(
And
leadeth
them
vp
into
a
high
mountaine
.
)
S.
Luke
wryteth
that
he
wente
vp
,
into
a
mountain
to
pray
,
&
that
as
he
was
praying
his
countenan e
chaunged
.
As
concerning
the
3.
verse
,
read
the
17.
of
Ma.
4
And
there
appeared
vnto
them
Elias
with
Moses
:
&
talked
with
Iesus
A.
How
these
twoo
appeared
,
wee
haue
shewed
in
the
17.
of
Mathewe
the
3.
Verse
.
(
And
they
talked
with
Iesus
.
)
Of
what
they
talked
,
S.
Luke
sheweth
in
the
31.
Verse
of
his
ninth
Chapter
.
As
touching
that
which
followeth
vnto
the
8.
verse
,
read
the
17.
of
Math.
8
And
sodainely
when
they
had
loked
round
about
they
saw
no
man
more
then
Iesus
only
with
them
.
A.
The
Euangelist
Mathew
hath
.
And
when
the
Disciples
had
hearde
these
things
they
fel
on
their
face
and
were
greatly
afrayd
.
But
when
they
had
lyft
vp
there
eyes
,
they
sawe
none
saue
Iesus
onely
.
As
concerning
the
exposition
of
that
which
followeth
vnto
the
14.
verse
,
read
in
the
17
of
Math.
going
before
.
14
And
when
he
came
to
his
Disciples
hee
sawe
much
people
aboute
them
,
and
the
scribes
disputing
with
them
.
(
And
when
he
came
to
his
Disciples
A.
The
Euangelist
Mathew
in
his
seuentene
Chapter
maketh
mention
of
this
miracle
.
But
Luke
saieth
that
it
happened
the
next
day
after
the
Chryst
was
transfigured
in
the
mount
.
(
He
saw
much
people
.
)
The
Scribes
in
the
absence
of
Chryste
,
knowing
the
Simplicity
and
ignoraunce
of
the
Discyples
,
went
about
accordyng
to
the
manner
of
all
Ennemies
,
to
make
them
a
iesting
stocke
to
the
people
.
(
And
the
Scribes
disputing
with
them
)
These
proude
Scribes
not
daring
to
dispute
with
Chryst
,
who
oftentimes
had
put
them
to
Sylence
by
the
Instigation
of
Sathan
,
set
vppon
the
Discyples
and
that
before
the
Rude
and
Vnlearned
Multitude
,
who
by
their
Sophistications
myght
easely
bee
deceyued
.
This
is
alwayes
the
Practyse
of
Sathan
to
make
assault
,
where
the
houlde
is
most
weake
:
and
to
thys
hee
marcheth
forward
his
Souldiers
.
They
thought
that
by
this
meanes
they
might
obscure
the
glory
of
Christ
,
and
of
his
doctrine
,
if
the
Disciples
could
not
answer
exactly
vnto
al
thinges
,
or
if
they
might
make
some
part
of
that
infirmity
of
the
Disciples
manifest
before
the
people
.
And
as
it
may
appere
by
this
our
Euangelist
,
their
disputation
was
about
casting
out
of
deuils
,
and
of
the
power
of
Chryst
,
which
hee
had
geuen
to
his
Disciples
to
exercyse
in
his
name
:
as
may
be
gathered
by
that
which
is
written
in
the
17.
Verse
following
.
By
which
it
is
euidente
that
the
disputation
was
about
this
,
that
the
disciples
could
not
cast
out
a
diuel
in
calling
on
the
name
of
Chryst
,
the
which
they
had
oftentimes
don
before
.
What
may
we
thinke
that
the
Scribes
sayd
here
?
Certainely
there
is
no
doubt
but
that
they
directed
all
their
Arguments
against
the
glory
of
Chryst
,
as
that
he
cast
out
deuils
,
&
healed
the
sicke
not
by
the
power
of
God
,
but
by
the
power
of
the
Deuill
,
And
that
therefore
he
could
not
now
heale
this
Lunatyke
person
.
As
if
they
should
say
:
Ye
boast
that
ye
haue
power
to
doe
Myracles
,
now
shew
it
if
yee
haue
it
.
But
seeing
yee
can
do
nothinge
,
it
is
apparaunt
inough
that
neither
ye
,
nor
your
Mayster
can
do
any
thing
.
15
And
straight
way
all
the
people
when
they
behelde
him
were
amased
,
and
ran
to
hym
,
and
Saluted
him
.
(
And
straight
way
all
the
people
)
B.
In
these
wordes
,
the
greate
Authority
which
Chryst
had
amonge
the
people
,
is
noted
.
For
the
Euangeliste
sayth
,
that
they
ran
to
him
.
and
Saluted
him
.
He
had
this
reuerence
both
for
his
doctrine
and
life
also
.
C.
Hereby
it
appeareth
that
many
of
those
which
wer
present
at
this
disputation
were
not
euyll
affectioned
towardes
him
,
because
so
soone
as
they
see
him
,
they
salute
him
,
yea
:
and
his
presence
doth
cease
the
rage
of
the
Scribes
,
because
when
they
wer
asked
whereof
they
disputed
,
they
held
theyr
peace
.
For
it
followeth
.
16
And
he
asked
the
Scribes
:
what
dispute
ye
,
among
your selues
,
B.
The
Lord
suffered
his
Disciples
here
to
be
not
a
little
confounded
,
because
they
could
not
cast
out
the
deuil
.
Notwithstanding
he
came
to
them
in
time
,
least
they
seming
to
be
ouercome
by
the
Scribes
,
should
not
only
bryng
shame
and
reproch
to
themselues
,
but
also
to
the
Gospell
which
they
preached
.
But
theyr
owne
vnbeliefe
was
the
cause
of
al
the
Ignominy
whych
they
suffered
.
Let
vs
therefore
at
all
times
boldly
trust
in
the
Lord
,
and
he
will
neuer
suffer
vs
to
be
confounded
:
For
by
vnbeliefe
the
glory
of
the
Father
is
hyndered
.
As
concerning
that
which
followeth
vntill
ye
come
to
the
20.
Verse
.
Reade
in
the
seuentene
Chapter
of
S.
Mathew
.
20
And
they
broughte
him
vnto
him
,
and
when
he
saw
him
,
straight
way
the
Spyrite
tare
him
,
and
hee
fell
downe
vppon
the
Grounde
wallowing
.
C.
Heereby
we
see
that
the
presence
of
God
oftentimes
,
when
the
time
of
manifesting
his
grace
is
come
,
dothe
make
the
Deuill
to
rage
.
For
althoughe
hee
seeth
that
he
is
not
equal
with
God
,
yet
notwithstanding
hee
seeketh
to
resiste
him
asmuch
as
he
can
,
Euery
man
by
experience
knoweth
what
great
difficultye
there
is
in
ouercomming
temptations
,
when
he
feleth
the
God
:
the
which
temptations
truly
the
wicked
do
not
feele
.
Notwithstanding
sometimes
he
doth
so
raigne
that
hys
kyngdome
doth
not
appeare
.
Let
euery
man
way
and
consider
with
himself
how
long
time
he
hath
bene
vnder
Sathan
,
when
he
liued
in
Superstitions
.
The
nearer
that
Chryst
commeth
,
the
madder
is
the
Deuil
,
a
manifest
profe
wherof
we
haue
in
this
history
.
Who
would
not
haue
sayd
,
seeing
the
deuill
so
to
rage
.
What
profite
hast
thou
in
brynging
thys
thy
son
.
This
man
is
commonly
a
prouocation
to
the
Deuill
to
make
him
more
mad
:
but
we
may
not
iudge
by
the
beginning
we
must
alwayes
waighte
for
the
ende
.
For
at
the
firste
,
the
Chylde
was
torne
and
rente
,
Iohn
2
but
after
that
he
was
deliuered
.
When
Chryst
commaunded
to
fill
the
vessels
with
water
,
who
woulde
not
haue
sayd
that
it
had
ben
a
ieste
,
as
though
the
Water
had
bene
the
better
in
them
,
but
the
purpose
of
the
Lord
was
not
yet
knowne
.
To
the
ende
therefore
the
Deuill
might
hynder
the
fayth
of
the
Father
,
and
moue
the
people
to
the
hatred
of
Christ
,
he
raged
the
more
behemently
and
tare
the
Chylde
.
After
the
same
maner
Sathan
pricked
Pharao
forth
to
oppresse
the
People
of
Israell
more
and
more
before
theyr
departure
out
of
Aegypte
,
and
also
to
brynge
them
to
desperation
,
&
to
make
them
enuy
Moses
,
and
Aaron
the
seruants
of
God
.
21
And
he
asketh
his
father
,
howe
longe
is
it
ago
,
since
this
came
vnto
him
?
And
he
said
of
a
Chylde
.
A.
Chryst
demaundeth
this
question
,
as
though
he
were
ignoraunt
who
knoweth
notwithstanding
all
thynges
before
they
come
to
passe
.
(
And
he
sayde
of
a
Chylde
)
C.
If
hee
had
this
Disease
from
his
infancye
,
it
is
certayne
that
it
was
not
a
punishment
layed
vppon
him
for
any
sinne
that
he
had
committed
,
but
rather
the
secrete
Iudgemente
of
God
.
It
is
most
certaine
truly
that
euen
the
very
infants
so
soone
as
they
come
forth
of
the
mothers
womb
are
guilty
before
God
:
but
the
punishments
of
God
haue
oftentimes
secrete
causes
and
that
to
proue
our
obedience
,
&
we
cannot
more
iustely
honour
God
,
then
if
we
reuerently
&
modestly
adore
hys
iustice
,
when
it
is
hydden
from
vs
,
we
know
what
Chryst
sayde
in
an
other
place
.
Neyther
the
blynd
man
,
neither
his
Parentes
haue
sinned
,
that
he
should
be
born
blynd
.
Iohn
9.
He
denieth
blindnes
to
be
a
punishment
for
sin
:
and
yet
notwithstanding
it
is
certayn
that
he
was
not
innocent
.
22
And
oftentimes
he
casteth
hym
into
the
fyre
,
and
into
the
water
,
to
destroy
him
,
but
if
thou
canst
do
any
thynge
,
haue
Mercy
on
vs
,
&
helpe
vs
.
A.
Hereby
we
may
gather
,
that
thys
Chylde
was
preserued
by
the
grace
of
God
from
a
thousand
Deathes
:
And
further
,
that
Sathan
can
not
do
what
him
lysteth
.
For
seeing
hee
is
a
murtherer
from
the
beginning
,
hee
seketh
by
and
by
to
kill
those
,
vppon
whome
he
hath
any
power
.
But
truly
the
Lorde
of
Hoste
doth
restrayne
this
his
cruel
tyranny
.
The
which
wee
may
euidently
so
in
Iob
,
and
in
diuers
others
.
(
But
if
thou
canst
do
any
thing
)
C.
We
do
see
heere
how
litle
honour
he
doth
attribute
vnto
Chryste
,
for
he
thinking
him
to
be
some
Prophete
,
whose
power
might
be
lymitted
,
hee
commeth
vnto
him
doubtfully
.
But
truly
the
first
Foundation
of
Fayth
is
to
imbrace
the
immesurable
power
of
God
.
23
Iesus
sayd
vnto
him
th●●
thing
if
thou
canste
belieue
,
all
thyngs
are
possible
to
him
that
belieueth
.
C.
Because
the
Father
of
the
chyld
thought
nothing
of
Chryst
more
then
of
a
man
,
his
false
Opinion
is
corrected
For
it
was
necessary
that
his
Faithe
should
be
framed
,
so
that
it
might
bee
capeable
of
the
grace
which
hee
desiered
.
For
this
exception
of
Chryst
(
If
thou
canst
belieue
)
is
as
much
as
if
he
had
sayd
:
Thou
prayest
me
to
helpe
if
I
can
,
but
truly
thou
shalt
finde
in
me
a
bottomles
well
of
Vertue
,
if
so
bee
thou
bringe
with
thee
a
Buckette
of
Faith
bigge
inough
to
draw
the
same
.
To
the
ende
therefore
thou
shouldest
not
doubte
but
that
I
can
,
I
requyre
of
thee
thy
Fayth
.
If
thou
haste
not
the
which
thou
demaundest
,
the
faulte
is
in
thee
,
not
in
mee
.
And
heere
a
verye
profitable
Doctrine
may
be
gathered
which
shall
Generally
pertayne
to
vs
all
:
Namely
,
that
the
cause
why
we
haue
not
the
Fruition
of
Gods
Benefites
oftentimes
is
the
weakenesse
of
our
Fayth
.
Oftentimes
we
complain
of
God
because
hee
is
not
present
with
vs
,
and
because
wee
feele
not
hys
power
,
but
such
complayntes
are
Wycked
,
seeing
we
our selues
are
the
cause
.
(
All
things
are
possible
to
him
that
belieueth
)
There
is
no
doubte
but
that
Chryste
taught
that
the
fulnes
of
goodnes
was
geuen
to
him
of
the
Father
,
and
that
we
should
hope
no
lesse
to
receyue
all
maner
of
helpe
at
hys
Hand
,
then
at
the
hands
of
hys
Father
:
as
if
he
had
said
Onelie
Belyeue
,
and
thou
shalt
obtayne
.
So
in
the
Gospell
after
Mathew
he
sayth
:
Yf
yee
haue
Faith
like
a
Grayne
of
Mustard
Seede
,
yee
shall
say
to
this
Mountaine
,
remooue
from
hence
thyther
,
and
it
shall
remoue
,
neither
shall
any
thinge
be
impossible
to
you
.
All
thynges
are
sayd
to
be
possyble
wyth
GOD
,
because
hee
can
gieue
and
bryng
to
passe
all
thynges
.
And
all
things
are
sayd
to
bee
possible
vnto
men
,
when
they
are
capeable
of
some
thinge
:
as
waxe
can
receiue
the
Seale
beyng
Impressed
in
it
,
that
which
is
impossible
for
the
stone
and
Water
do
.
All
thinges
therefore
are
possible
to
him
,
that
belieueth
,
that
is
,
ther
is
nothing
which
the
belieuing
man
can
not
obtayne
at
the
hands
of
God
.
The
Lord
meaneth
that
his
Father
wyll
neuer
forsake
vs
if
wee
be
capeable
of
his
Grace
.
GOD
can
do
all
Thynges
,
but
we
cannot
obtayne
those
things
that
wee
would
haue
without
fayth
.
Therefore
S.
Iames
sayth
.
But
let
him
aske
in
fayth
without
doubtinge
.
So
Chryste
sayd
vnto
the
two
blynd
men
.
Iames
1.
Math
9.
Doe
ye
belyeue
that
I
can
do
this
?
And
in
the
Verse
followyng
:
according
to
your
Fayth
be
it
vnto
you
.
And
agayne
,
Thy
Faith
hath
saued
thee
.
M.
And
leaste
any
Man
shoulde
thinke
that
all
Thynges
simpely
are
possible
to
him
that
belieueth
,
Chryst
promiseth
nothing
which
hee
will
not
gyeue
,
but
Fayth
desyreth
not
all
thinges
.
There
is
nothynge
more
contrary
to
Fayth
then
the
Desires
of
the
Fleshe
.
Faythe
hathe
all
waies
respecte
vnto
the
Woorde
of
GOD
,
to
the
whych
it
submitteth
it selfe
,
and
obeyeth
,
and
passeth
not
his
Bounds
.
It
desyreth
not
those
Thinges
whych
it
knoweth
to
be
contrary
to
the
glory
and
will
of
GOD
.
24
AND
straight
way
the
Father
of
the
Childe
cryed
with
teares
saying
,
LORDE
I
belieue
,
help
thou
my
Vnbelyefe
.
(
And
straight
way
the
father
)
M.
Heere
wee
see
the
strayght
of
the
mynde
,
the
Fyght
betweene
faith
and
Distruste
.
The
Cry
and
Teares
do
declare
the
gryefe
of
the
mynd
.
And
these
Woordes
doe
expresse
the
fighte
betwene
Fayth
,
and
Distruste
.
(
Lord
I
belieue
helpe
thou
my
vnbeliefe
)
C.
He
sayth
he
belieueth
,
and
yet
he
confesseth
hym selfe
to
bee
Vnbeleeuing
.
Although
these
Thynges
seeme
to
be
repugnant
.
Yet
neuerthelesse
there
is
no
man
which
feeleth
not
the
lyke
in
himselfe
.
For
when
Fayth
is
not
perfecte
,
it
must
needes
follow
that
in
some
point
we
are
vnbeleuing
.
Notwithstanding
GOD
doth
so
beare
with
our
infirmity
,
that
he
accounteth
vs
faithful
according
to
the
small
measure
of
fayth
,
wherewith
we
are
indewed
.
In
the
meane
time
it
is
our
part
with
all
diligence
to
cast
of
the
reliques
of
infidelity
which
cleaue
so
faste
vnto
vs
,
and
to
pray
vnto
the
LORDE
that
hee
wyll
,
amende
them
in
vs
.
If
wee
do
well
waigh
what
is
gieuen
to
euery
man
,
it
shall
euydentlye
Appeare
that
there
are
very
fewe
which
are
indewed
with
an
excellente
Faith
.
25
When
Iesus
sawe
that
the
people
came
running
together
,
hee
rebuked
the
foule
Spyrite
,
saying
vnto
hym
,
thou
Dumbe
,
and
Deafe
Spyrite
,
I
charge
thee
come
out
of
him
,
and
enter
no
more
into
him
.
(
Thou
Dumbe
and
Deafe
Spyrite
.
)
M.
Hee
reprocheth
the
euill
spyrite
wyth
that
mallyce
,
by
the
whych
hee
had
taken
away
the
Speache
and
the
hearyng
of
the
Chylde
.
And
hee
reprehendeth
hym
,
not
the
the
Chylde
,
because
hee
had
defiled
workes
of
GOD
.
(
I
charge
thee
come
out
of
him
)
These
Woordes
were
spoken
with
a
greate
Emphasis
and
Force
,
&
wyth
greate
Aucharitye
,
that
hee
myghte
know
it
to
bee
the
Commaundement
not
of
some
Seruaunt
but
of
the
Lord
himselfe
.
As
if
he
should
say
,
thou
which
hast
contemned
the
commaundement
of
my
Disciples
,
heare
my
authority
.
Thou
must
obay
my
power
,
althoughe
thou
wouldest
not
geue
place
vnto
my
Disciples
.
(
And
enter
no
more
into
him
)
As
concerning
this
thing
the
Father
of
the
Chylde
neuer
thoughte
.
But
Chryste
(
who
thinketh
it
not
inough
to
heale
the
diseased
for
a
time
,
and
who
gyeueth
more
then
we
can
aske
)
when
hee
knew
the
nature
of
the
vncleane
Spirite
,
how
readely
he
woulde
retourne
to
destroy
that
which
hee
had
begun
,
added
this
.
26
And
the
Spyrite
when
hee
had
cryed
and
rente
hym
sore
came
out
of
hym
,
and
he
was
as
it
had
bene
one
that
had
bene
deade
,
insomuche
,
that
many
sayde
,
he
is
deade
.
(
And
the
Spyrite
when
he
had
cryed
)
C.
Heereby
wee
see
how
loth
sathan
is
to
yeelde
men
vnto
Chryste
.
By
the
whych
we
are
taught
to
cleaue
vnto
CHRYSTE
with
a
more
fyrme
and
perfecte
Faythe
,
and
neuer
to
suffer
Sathan
to
haue
any
part
in
vs
.
(
And
rent
him
sore
.
)
C.
Heere
agayne
wee
see
that
the
nearer
the
Grace
of
CHRYST
shyneth
,
and
the
more
Effectuall
it
is
,
the
more
impotentely
Sathan
rageth
.
By
the
presence
of
CHRIST
therefore
hee
is
moued
to
bestyrre
hym selfe
no
lesse
then
by
the
sound
of
a
Trumpet
.
And
we
had
neede
to
remember
this
alwais
before
the
time
,
least
our
faith
be
troubled
so
often
as
our
mortall
enemy
according
to
his
wonted
maner
doth
violently
rage
at
the
beginninge
of
the
grace
of
CHRIST
,
27
But
Iesus
caughte
him
by
the
hand
and
lyft
him
vp
,
and
he
arose
.
A.
Heere
the
power
of
Sathan
gieueth
place
to
the
power
of
Chryst
.
By
him
therefore
let
vs
hope
for
all
good
things
,
and
especiall
for
the
Vyctorye
ouer
our
Enemyes
.
As
concerning
the
28.
and
29.
Verses
read
the
17.
of
Mathew
.
30
And
they
departed
thence
&
tooke
theyr
Iourney
through
Galilae
and
he
would
not
that
any
men
shold
know
it
.
(
And
they
departed
thence
)
Mathew
,
speaking
more
plainly
hath
whyle
they
were
occupyed
in
Galile
.
(
And
he
would
not
that
any
man
)
Namely
his
departure
;
the
whych
some
thinke
to
be
done
,
because
he
had
set
his
face
to
goe
vp
to
Ierusalem
,
because
the
dayes
of
his
departure
were
fulfilled
.
He
sought
to
fulfill
the
will
of
hys
Father
before
all
other
things
:
Therefore
when
he
saw
that
the
tyme
when
his
race
should
be
finished
was
at
hand
.
He
would
neither
teache
,
nor
shewe
myracles
,
but
woulde
bee
as
it
were
one
forgotten
,
that
he
mighte
go
directly
and
without
delay
to
Hyerusalem
,
where
he
should
be
offered
vp
.
Euen
so
it
is
our
partes
to
esteeme
of
nothing
more
than
that
to
the
which
our
heauenly
father
hath
called
vs
,
whether
it
be
deathe
or
lyfe
:
and
it
shall
goe
luckely
with
vs
,
when
we
shall
bee
destroyed
for
the
name
of
God
.
31
For
he
taughte
his
Disciples
,
&
sayde
vnto
them
.
The
Son
of
man
shal
be
deliuered
vp
into
the
hands
of
men
and
they
shal
kill
him
,
Luke
9.
and
after
that
he
is
kylled
,
he
shal
ryse
agayne
the
thyrd
day
.
(
For
he
taught
his
Disciples
.
)
B.
Reade
the
43.
verse
of
the
nynthe
Chapter
of
Luke
.
This
seemeth
to
be
the
order
of
the
History
.
When
the
Lord
had
restored
to
the
Father
,
his
Sonne
in
perfecte
health
and
had
disposessed
him
of
the
Deuil
,
all
were
amased
.
But
the
Lorde
nothing
regarding
the
prayses
of
the
people
,
or
that
they
wer
amased
,
&
going
straight
way
from
thence
,
that
is
to
say
out
of
the
Coastes
of
Cesarea
,
he
went
through
Galile
toward
Hierusalem
,
and
as
he
went
now
to
his
deth
so
he
thought
it
good
to
confirme
and
stablysh
the
myndes
of
all
his
Discyples
,
that
they
might
beare
the
same
without
dispayre
.
Therefore
the
Multitude
wondering
at
his
deedes
,
he
commaunded
his
Disciples
rather
to
consider
what
he
should
shortly
suffer
,
lest
they
being
offended
at
the
cruel
shew
of
the
crosse
shoulde
fall
from
hym
whom
they
confessed
a
litle
before
to
be
chryst
.
Wherupon
he
sayd
,
ponder
these
things
wel
with
your
Eares
.
For
the
Sonne
of
man
shal
be
deliuered
into
the
handes
of
men
.
As
if
he
shoulde
saye
suffer
other
to
marueile
at
my
deedes
,
ere
it
be
longe
they
shal
be
otherwyse
mynded
,
and
shall
desire
me
to
be
crucified
.
Fall
not
yee
away
therefore
from
me
with
them
,
vnderstande
these
my
sayinges
,
for
it
shall
come
to
passe
that
the
Sonne
of
man
shal
be
deliuered
into
the
Handes
of
men
:
Way
yee
rather
thys
and
beleue
that
it
is
appoynted
of
my
Father
:
and
that
it
must
needes
come
to
passe
,
that
when
I
am
deliuered
into
the
handes
of
men
I
shal
be
killed
;
but
being
put
to
death
,
I
will
ryse
againe
the
thirde
day
.
Let
your
mynde
be
occupyed
to
consider
of
these
thynges
,
and
arme
your selues
agaynst
the
base
shew
of
the
crosse
.
For
this
admiration
of
the
common
sort
of
people
is
not
your
perfecte
Gl●ry
,
there
is
another
manner
of
Glory
abyding
you
:
But
the
same
must
bee
attayned
vnto
by
Death
.
These
thinges
wayed
&
beleeued
,
shall
keepe
and
preserue
you
,
that
ye
be
not
herafter
offended
at
me
.
Our
Sauiour
Chryst
knewe
the
weakenes
of
his
Disciples
and
the
great
force
of
the
temptation
to
come
:
Math
11.
and
therefore
he
thought
it
good
to
fortifie
their
minds
before
the
Daunger
came
:
for
he
had
sayd
before
(
as
appereth
in
the
11.
of
Mathew
)
.
Blessed
is
he
that
is
not
offended
at
me
.
32
But
they
vnderstoode
not
that
saying
,
and
were
afrayd
to
aske
him
.
B.
The
Euangelyste
Luke
hath
more
,
saying
.
But
they
wist
not
what
that
word
mente
,
and
it
was
hid
from
them
that
they
vnderstoode
it
not
:
and
they
feared
to
aske
him
of
that
saying
.
Mathewe
addeth
.
And
they
were
greatly
filled
with
Sorrow
.
They
were
grieued
when
mention
was
made
of
death
,
they
thoughte
not
vppon
the
Glory
of
the
Resurrection
aforesayd
,
and
they
were
ignoraunte
of
the
mistery
of
the
crosse
.
Reade
the
17.
Chapter
of
Mathew
.
33
And
he
came
to
Capernaum
,
and
when
he
was
come
into
the
house
,
hee
asked
them
what
was
it
that
yee
disputed
among
your selues
by
the
way
?
BV.
That
wicked
Vice
Ambition
doth
very
much
hynder
the
worke
of
Pietye
.
The
Lorde
therefore
in
thys
present
place
doth
seeke
to
take
away
the
same
and
in
steede
of
the
same
goeth
about
to
inserte
Humillity
&
modesty
.
Of
the
which
wee
haue
spoken
more
in
the
18.
cap.
of
Mathew
.
34
But
they
helde
their
Peace
:
for
by
the
way
they
had
reasoned
amonge
them selues
who
shoulde
bee
the
chiefest
.
C.
They
holde
their
peace
for
shame
,
suspecting
that
the
Lorde
woulde
reproue
this
ambitious
minde
.
C.
They
houlde
theyr
peace
yet
the
Lord
saw
the
thoughts
of
their
harts
(
as
sayth
S.
Luke
)
and
at
length
when
the
Lord
did
aske
them
they
could
not
deny
that
which
they
would
haue
hidden
.
Let
the
ministers
of
Chryste
note
this
,
that
they
do
not
onely
abstayne
from
all
contention
of
supremacy
,
but
from
all
thoughte
also
.
For
if
any
of
them
conceiue
this
spirit
that
he
wold
be
greater
then
his
fellowes
,
how
soeuer
he
hyde
it
before
men
,
he
hath
God
his
witnes
and
Iudge
.
Let
them
abstayne
therefore
from
all
wicked
Desyers
,
and
let
them
only
seeke
to
serue
God
and
the
Church
.
For
the
Lord
sayth
.
Luke
28.
He
which
exalteth
himselfe
shal
be
brought
lowe
.
35
And
when
he
was
set
downe
,
hee
called
the
twelue
,
and
sayd
vnto
them
,
if
any
man
desire
to
be
first
the
same
shal
be
last
of
all
,
and
Seruaunte
vnto
all
.
(
And
when
hee
was
set
downe
)
M.
Hee
sitteth
downe
vsing
hys
authority
,
Math
5.
&
going
about
to
declare
some
seriose
matter
.
(
Hee
called
the
twelue
)
Luke
10
No
doubte
hee
knewe
who
they
were
that
desired
to
be
chiefe
.
He
calleth
the
twelue
because
he
knew
that
this
admonition
was
necessarye
for
them
all
.
(
If
any
man
desire
to
be
first
)
Hee
meaneth
by
these
wordes
that
hee
is
vnworthy
of
all
Honoure
,
and
meete
to
bee
the
moste
abiecte
whych
would
be
chiefest
in
his
kingdome
.
They
thought
that
after
the
resurrection
there
should
be
a
possession
of
some
carnall
Kingdome
.
They
thought
thus
with
themselues
,
Chryst
shal
not
alwayes
be
despysed
.
They
Dreamed
of
a
Carnall
Kingedome
,
such
a
one
as
the
Iewes
at
this
day
dream
of
As
concerning
the
exposition
of
the
36.
&
37
verses
,
read
the
18.
cap.
of
Math.
beginning
at
the
2.
verse
.
38.
Iohn
answered
him
saying
.
Maister
,
we
saw
one
cast
out
deuils
in
thy
name
,
&
he
followeth
not
vs
,
and
wee
forbad
him
,
because
he
followeth
not
vs
.
B.
This
story
is
also
declared
by
the
Euangelist
Luke
in
his
cap.
9.
(
Wee
saw
one
cast
out
Deuils
in
thy
name
.
)
C.
Hereby
it
appereth
that
the
name
of
christ
was
famous
at
that
time
,
insomuch
that
they
vsed
it
which
were
not
his
familiar
disciples
,
or
els
peraduenture
abused
it
.
For
we
can
affyrme
nothing
for
certayn
.
It
may
be
that
he
,
of
whome
mention
is
made
here
,
imbracing
the
doctrine
of
chryst
toke
in
hand
to
do
myracles
with
a
good
mind
:
But
because
Chryst
indued
none
wyth
this
power
,
but
those
whom
he
chose
to
preach
the
Gospel
,
it
is
likely
that
he
rashly
toke
vpon
him
this
office
.
And
although
it
was
a
preposterous
presumption
of
him
,
to
imitate
the
disciples
without
any
commaundement
,
yet
notwithstanding
this
bouldnes
wanted
not
successe
:
because
it
pleased
the
Lorde
by
this
meanes
also
to
set
forthe
his
name
.
But
to
come
to
the
matter
.
The
disciples
say
that
they
forbad
a
man
co
do
Myracles
.
But
why
dyd
they
not
first
aske
whether
it
wer
lawfull
for
them
so
to
do
,
or
nay
,
for
now
they
being
doubtful
of
the
matter
requyre
their
maisters
iudgement
.
Whereupon
it
followeth
that
they
toke
vpon
them
to
forbid
rashly
.
Wherfore
whatsoeuer
he
be
that
taketh
in
hand
more
than
he
knoweth
to
be
granted
vnto
him
by
the
word
of
God
,
is
to
be
condempned
of
rashnes
.
Furthermore
it
is
to
be
thought
the
ambition
was
in
the
minds
of
the
Disciples
of
Chryste
,
because
they
Labour
to
maintayne
the
Pryuilege
of
theyre
dignity
.
For
how
commeth
it
to
passe
that
they
so
sodainly
put
an
vnknowne
man
from
doing
of
Myracles
,
but
onely
because
they
would
Enioy
this
Dignitye
alone
.
The
cause
which
they
alleage
for
them selues
is
,
for
that
he
followeth
not
Christ
:
as
if
they
should
say
,
he
is
not
thy
Disciple
as
we
are
,
why
then
shall
he
be
made
equal
to
vs
in
dignity
.
R.
Here
therefore
we
haue
another
in
the
Disciples
as
concerning
the
kingdome
of
Chryst
.
For
as
they
thoughte
the
Kingdome
of
Chryst
to
be
,
externall
&
Earthly
,
so
they
thought
the
congregation
of
those
which
acknowledged
Chryst
to
be
externall
and
Corporall
,
insomuch
that
hee
whych
was
in
that
Congregation
Externally
him
they
thoughte
to
bee
a
member
of
the
Church
of
Chryst
:
but
hee
which
was
not
in
the
same
,
him
they
thoughte
not
meete
to
be
counted
for
a
member
of
the
Church
.
To
thys
Error
also
was
ioyned
an
ambitious
minde
.
So
Iosue
by
a
preposterous
zeale
prayed
Moses
to
forbid
Eldad
,
Num
●●
and
Nedad
prophesyinge
in
theyr
Tentes
:
fearing
least
for
their
sakes
Moses
and
the
maiestye
of
the
three
score
and
ten
Elders
should
bee
put
in
hazard
.
Math.
5.
So
the
Disciples
of
Iohn
gieue
theyr
Mayster
counsel
to
forbid
Iesus
to
baptise
.
Iohn
3.
Maister
(
say
they
)
hee
which
was
wyth
thee
beyond
Iordane
to
whome
thou
gauest
witnes
,
behold
the
same
baptiseth
&
al
men
that
come
vnto
him
.
A.
To
conclude
the
euil
men
may
haue
power
to
doe
miracles
in
the
name
of
Chryst
it
is
euident
by
this
testimony
:
Many
shall
say
vnto
me
in
that
Day
,
Lorde
,
Lord
,
haue
not
wee
prophesied
in
thy
Name
:
and
by
thy
name
haue
cast
out
deuils
,
&
don
many
wonders
?
39
But
Iesus
sayd
forbid
him
not
:
for
there
is
none
which
if
hee
do
a
miracle
in
my
name
,
can
lightly
speak
euil
of
me
.
(
Forbid
him
not
)
C.
Chryst
wold
not
haue
him
forbidden
not
that
hee
was
his
author
,
or
allowed
his
deede
,
or
would
haue
his
disciples
to
think
wel
of
him
:
but
because
when
God
is
glorified
by
any
occasion
the
same
is
to
bee
borne
withall
,
and
to
bee
reioysed
at
.
So
Paule
reioised
as
ye
may
read
in
the
first
to
the
Philippians
.
M.
Hereby
let
vs
learne
not
to
reiect
any
preaching
or
confession
of
the
Glory
of
Chryst
:
but
rather
to
admonish
those
that
do
it
not
so
decently
as
they
ought
to
doe
,
that
the
same
which
is
wanting
may
bee
in
them
:
and
not
to
discourage
them
from
the
which
of
it self
maketh
to
the
glory
of
God
.
Euen
so
at
this
day
a
man
may
find
many
,
both
princes
&
others
also
which
fauor
the
Glory
of
Goe
:
but
yet
do
seeke
the
aduancement
of
the
same
more
in
others
than
in
themselues
,
seeking
rather
to
liue
in
pleasure
.
For
there
is
none
which
if
hee
doe
a
myracle
.
(
C
:
This
reason
which
is
added
is
to
be
noted
,
namely
that
it
cannot
be
that
he
shold
speake
euil
of
christ
which
doth
miracles
in
his
name
.
For
her
upon
it
followeth
that
if
the
Disciples
had
not
more
sought
for
their
own
glorye
than
the
glory
&
praise
of
their
mayster
,
they
wold
not
haue
been
grieued
,
when
they
saw
the
same
to
be
aduanced
by
a
forrein
&
straunge
meanes
.
40.
For
hee
that
is
not
against
vs
is
on
our
part
.
A.
that
is
to
say
.
He
which
resisteth
not
our
gospel
,
he
which
persecuteth
not
our
doctrine
,
but
professeth
the
same
is
on
oure
side
,
although
he
led
not
his
life
in
our
external
congregation
.
C.
And
yet
notwithstanding
Chryst
doth
not
so
acknowlege
,
that
he
counteth
those
to
bee
of
hys
flocke
whtch
ar
on
the
midle
part
,
or
indifferent
betwene
his
enemies
and
hys
frends
:
but
he
meneth
that
so
farre
as
they
hurt
not
they
do
profit
&
helpe
.
41.
whosoeuer
shal
in
my
name
,
geue
you
a
cup
of
cold
water
to
drinke
because
ye
belong
to
christ
,
verely
I
say
vnto
you
,
he
shal
not
lose
his
reward
B.
The
like
sentence
we
read
of
in
the
10.
of
Mat.
but
vpon
another
occasion
.
After
that
christ
answered
that
such
ought
not
to
be
prohibited
as
work
miracles
in
his
name
he
goeth
forward
by
&
by
to
exhort
his
disciples
that
they
seeke
not
to
excel
:
shewing
that
they
ar
in
estimation
inough
with
the
father
,
insomuch
that
whosoeuer
geueth
them
a
cup
of
water
only
shal
not
lose
his
rewarde
.
As
concerning
the
which
is
contained
in
the
2.
verses
following
,
read
18.
of
Mat.
6.
verse
that
,
5.
of
Mat.
29
,
verse
,
18.
of
Mat.
8.
verse
;
&
the
25.
of
Mat.
the
41.
verse
.
44.
Where
their
worm
dieth
not
,
Esay
66.
&
the
fire
goeth
not
out
.
B.
This
place
is
taken
out
of
the
prophecy
of
Esa.
where
the
prophet
speaketh
of
the
punishment
of
the
wicked
,
saying
.
And
they
shal
go
forth
&
loke
vpon
the
dead
carkaces
of
the
men
that
haue
transgressed
against
me
.
For
their
worm
shal
not
die
,
neither
shal
their
fier
be
quenched
,
&
they
shal
be
an
abhorring
vnto
al
flesh
.
We
may
not
so
vnderstand
the
words
of
the
prophet
here
,
nor
the
words
of
chryst
,
as
though
he
spake
of
natural
worms
which
bite
the
harts
of
the
wicked
(
such
as
the
Poets
faine
of
Prometheus
&
others
)
neither
of
a
material
fire
.
For
they
are
metaphoricall
loquutions
by
the
which
neither
Chryst
,
nor
the
prophet
ment
any
thing
els
than
that
the
wicked
shal
be
tormented
in
Eternal
punishments
,
euen
as
if
a
worm
shoulde
gnaw
the
hart
of
any
man
,
or
the
fire
burn
,
Esay
32.
&
yet
neither
the
gnawing
,
the
burning
euer
to
haue
any
ende
.
The
like
Metaphors
the
same
prophet
vsed
saying
.
For
hel
is
prepared
of
old
,
it
is
euen
prepared
for
the
king
:
he
hath
made
it
depe
,
&
large
,
the
burning
therof
is
fire
&
much
wood
,
the
breath
of
the
Lord
like
fire
,
and
brimstone
doth
kindle
it
.
The
Scripture
setteth
before
oure
Eyes
,
Fyer
,
and
compareth
the
Punishments
of
the
wicked
vnto
fire
,
that
it
might
the
more
terrifie
.
For
what
doth
make
men
more
afrayd
than
fyre
,
to
whose
capascity
the
Spyrite
of
the
Lord
doth
apply
it selfe
in
the
Scriptures
.
They
therefore
which
go
about
by
this
place
to
proue
that
Hell
Fyre
is
materiall
,
it
is
necessarye
that
they
confesse
the
woer
there
to
bee
material
also
.
According
to
the
opinion
of
Theophilacte
.
For
the
Exposition
of
that
whych
followeth
vnto
the
49.
Verse
.
Reade
in
the
fifth
Chapter
of
Mathewe
,
beginning
at
the
29.
Verse
.
49.
Euery
Man
shall
bee
salted
with
fire
,
and
euery
Sacrifice
shal
be
seasoned
with
Salte
.
R.
As
if
he
should
say
.
As
in
time
past
no
Sacrifice
without
Salt
was
accepted
of
God
,
so
:
Whosoeuer
wyll
rightly
offer
himselfe
vnto
God
,
it
is
necessary
that
he
be
seasoned
as
wel
with
fire
,
as
with
salte
.
And
it
is
a
most
apte
translation
,
that
as
fire
to
boyle
or
seeth
,
and
salte
take
away
and
purge
with
his
sharpenesse
corrupte
and
superfluouse
humors
:
Euen
so
must
we
season
our
affections
:
the
which
thinge
the
mortification
of
the
olde
man
bryngeth
to
passe
,
The
Lord
had
sayd
before
that
it
was
better
for
a
man
to
pull
out
his
Eye
:
&
to
cut
of
his
right
hand
,
then
to
haue
all
the
body
to
perish
.
But
because
it
is
sharpe
and
harde
so
violently
to
handle
himselfe
.
Chryst
bryngeth
in
the
simillitude
of
the
Sacrifice
,
and
exhorteth
his
to
offer
them selues
nowe
to
God
to
be
seasoned
with
fire
&
Salte
that
they
may
be
holy
Sacrifices
,
least
they
bryng
vppon
them
for
theyr
sinns
that
fire
which
shal
neuer
be
quenched
B.
The
Salte
truly
doth
byte
,
but
yet
it
purgeth
:
The
lyke
doth
fire
also
.
Let
vs
not
therefore
take
it
gryeuously
to
be
offered
vnto
God
in
sacrifice
after
this
manner
.
Now
let
vs
see
the
occasion
of
this
sentence
.
In
the
Law
,
the
Lord
expresly
commaundeth
no
Oblation
to
bee
made
without
Salt
:
For
thus
it
is
written
:
And
thou
shalt
season
with
salt
euery
Oblation
of
thy
Sacrifice
,
neither
shalt
thou
suffer
the
Salte
of
the
Couenaunt
of
thy
God
,
to
bee
lackynge
from
thy
meate
offering
,
but
vppon
all
thyne
Oblations
thou
shalt
offer
Salte
.
Leuit
2.
C.
But
now
he
teacheth
the
faythfull
to
be
salted
with
the
Word
of
the
Gospell
,
that
they
may
be
sanctified
.
50.
Salte
is
good
but
if
the
Salt
be
vnsauory
,
with
what
thing
shall
yee
season
it
?
Haue
Salte
in
your selues
,
and
haue
peace
amonge
your selues
one
with
another
.
(
Salte
is
good
)
Read
the
13.
Verse
of
the
5.
chapter
of
S.
Mathew
,
(
Haue
Salt
in
your selues
)
C
This
word
Salte
may
be
taken
diuersly
,
as
to
signifye
the
relishe
of
a
sweete
smel
which
is
gotten
by
fayth
:
Or
els
the
wisedome
of
the
Spyrite
:
according
to
the
saying
of
S.
Paule
.
Let
your
Speach
bee
alwayes
in
Grace
poudered
with
Salt
.
Notwithstanding
because
it
is
more
lykely
that
this
latter
sentence
of
the
wordes
going
before
.
Chryst
doth
rather
seeme
to
exhorte
his
Disciples
to
keepe
the
Vigor
and
strength
of
fayth
,
the
whych
also
shall
season
other
.
As
if
he
should
say
You
must
endeuoure
your selues
not
only
to
be
salte
within
,
but
also
to
season
others
.
Notwithstanding
,
because
Salte
with
his
salmes
doth
bite
,
therefore
,
by
and
by
he
doth
shewe
that
the
sawse
must
be
tempered
,
that
peace
notwithstanding
may
abyde
inuiolable
.
Iohn
13.
A.
The
Peace
(
I
say
)
the
Foundation
whereof
is
Gods
truthe
:
to
the
which
peace
Chryst
exhorteth
his
,
saying
in
another
place
:
In
this
shall
all
men
know
,
that
yee
are
my
Disciples
if
ye
loue
one
another
.
FINIS
.
Chapter
the
Tenthe
AND
when
hee
rose
from
thence
hee
wente
into
the
Coastes
of
Iewry
,
through
the
Region
that
is
beyonde
Iordane
:
And
the
People
resorted
vnto
him
afreshe
,
and
as
hee
was
wont
,
he
taught
them
againe
.
(
And
when
he
rose
from
thence
)
A.
Reade
the
25.
Chapter
of
Mathew
.
(
He
went
into
the
Coastes
of
Iewry
)
As
if
hee
should
say
.
Hee
leauinge
Galile
,
he
went
into
that
part
of
Iewry
which
is
beyonde
Iordane
,
in
the
which
Iohn
first
taughte
.
(
And
as
was
wont
he
taughte
)
B.
Heere
the
ministery
and
office
of
teaching
is
commended
,
in
the
which
it
is
euydent
that
the
Lord
was
daily
conuersaunte
.
Whereby
we
are
admonished
that
the
Church
hath
nothing
more
necessary
and
holesome
then
the
preaching
of
the
Gospell
.
For
Marke
affyrmeth
here
that
the
Lord
was
accustomed
to
preach
daily
.
As
concerning
the
Exposition
of
the
second
Verse
.
Reade
the
19.
of
Math.
going
before
,
and
the
third
verse
.
3.
And
he
aunswered
and
sayde
vnto
them
:
What
dyd
Moses
commaund
you
to
doe
.
A.
Mathew
wryteth
that
the
Pharises
asked
the
Lorde
at
the
Seconde
time
,
as
concerning
the
Bill
of
Dyuorsement
,
when
they
had
heard
the
answer
to
their
first
question
,
whether
it
were
lawfull
to
put
away
a
wyfe
.
Whereby
wee
see
that
the
Euangelystes
sought
not
so
much
to
place
the
deedes
of
Christ
in
order
as
his
words
Mathew
doth
more
orderly
and
plainly
intreate
of
this
History
then
our
Euangelyst
Marke
.
As
touching
the
Exposition
of
that
which
followeth
from
this
third
verse
vnto
the
32.
Reade
the
19.
Chapter
of
Mathew
.
32
And
they
were
in
the
way
going
vp
to
Hierusalem
:
And
IESVS
wente
vp
before
them
,
and
they
were
amased
,
and
followed
and
wer
afraid
and
Iesus
tooke
the
Twelue
agayne
,
and
began
to
tell
them
what
thinges
should
happen
vnto
him
.
A.
Chryst
wente
before
,
meaning
thereby
to
declare
with
how
prest
and
willing
a
mynd
he
went
vnto
the
crosse
.
The
Disciples
followe
,
but
sorrowing
,
murmuringe
,
and
with
Heauie
Cheare
,
because
he
would
caste
hymselfe
willingly
to
manifest
Daunger
.
Also
they
marueile
at
his
Constante
mynde
:
and
they
feared
least
they
them selues
through
him
should
come
into
lyke
perill
.
Read
the
20.
cap.
of
Math.
beginning
at
the
17.
verse
.
35.
And
Iames
and
Iohn
the
sons
of
Zebede
came
vnto
hym
,
sayinge
.
Maister
we
would
that
thou
shouldest
do
for
vs
whatsoeuer
we
desire
BV.
These
words
declare
how
gretly
flesh
and
blond
falleth
from
the
right
path
,
and
wyth
how
greate
Desire
inflamed
by
Ambytion
it
clymeth
vnto
Honour
.
The
Dyscyples
heard
a
lyttle
before
,
what
and
how
great
thynges
the
Lord
should
suffer
:
But
as
though
they
had
heard
no
such
matter
they
dreame
by
and
by
of
a
temperall
Kingdome
.
But
it
was
sayd
vnto
them
ye
wot
not
what
ye
aske
.
As
concerning
the
agreemente
betweene
our
Euangelyste
Marke
,
and
Mathew
about
thys
History
,
we
haue
sufficiently
spoken
in
the
20.
Chapter
of
Mathew
all
ready
.
As
touchynge
that
whych
followeth
vnto
the
fortye
two
Verse
.
Reade
the
Twenty
chapter
of
Mathew
.
42.
But
Iesus
when
hee
had
called
them
vnto
hym
,
sayd
vnto
them
yee
know
that
they
which
seeme
to
beare
rule
amonge
the
Nations
raigne
as
Lordes
ouer
them
:
and
they
that
be
greate
amonge
them
exercise
authority
vppon
them
,
(
But
Iesus
when
he
had
called
them
)
A.
Our
Sauiour
,
Chryste
vsed
greate
modesty
and
gentlenes
toward
his
disciples
,
who
,
although
they
had
heard
him
so
often
speake
of
the
crosse
,
yet
foolishly
and
ambitiouslye
looked
for
earthly
dominion
and
gouernment
.
(
Ye
know
that
they
which
seme
to
beare
rule
)
Mathew
more
plainely
sayth
.
Yee
know
that
the
Princes
of
the
Gentiles
haue
dominion
ouer
them
:
and
they
that
are
greate
exercyse
authority
vpon
them
.
As
if
he
should
say
.
So
often
as
yee
heare
me
speake
of
the
Kingdome
of
Heauen
,
(
the
which
is
spyrituall
,
and
differeth
no
lesse
from
the
Kingdome
of
this
Worlde
,
then
the
Earth
differeth
from
the
Heauen
)
I
woulde
not
haue
you
to
imagin
such
a
shewe
and
Glory
of
Thynges
as
you
see
in
erthly
kingdomes
.
B.
For
ye
knowe
that
they
which
seeme
to
beare
rule
among
the
nations
of
this
world
,
exercise
authority
vpon
the
people
which
are
subiecte
to
theyr
authority
,
take
heede
that
it
be
not
so
amonge
you
.
BV.
A
man
truely
may
meruayle
with
what
Face
they
can
chalenge
to
themselues
Kingdomes
and
Lordeshyps
,
which
requyre
to
be
counted
for
the
true
Successors
of
Chryst
,
and
of
the
Apostles
:
seeing
the
Lord
so
plainly
sayth
,
it
shall
not
be
so
amonge
you
.
B.
It
is
the
Office
of
Bishops
to
teach
,
and
to
goe
before
the
flocke
,
in
example
of
Godly
life
:
But
truly
disdayne
pompe
and
the
pleasure
of
this
Worlde
will
not
suffer
many
to
do
as
they
should
do
.
But
for
this
,
and
that
which
followeth
vnto
the
46.
Verse
Read
the
twenty
Chapter
of
Math.
46.
And
they
came
to
Hiericho
,
&
as
he
went
out
of
the
city
of
Hiericho
with
his
Dysciples
,
and
a
great
number
of
people
:
Blynde
Bartimaeus
the
Son
of
Timaeus
,
sat
by
the
highwaies
side
begging
.
(
Bartimaeus
the
Son
of
Timaeus
)
Our
Euangelist
maketh
mention
but
of
one
blind
man
adding
his
name
of
whome
Mathew
maketh
mention
saying
that
there
were
two
blynd
men
And
he
sayth
that
hee
was
called
Bartimaeus
:
and
making
the
same
more
plain
,
he
addeth
also
saying
:
The
son
of
Timaeus
.
Whereby
it
appeareth
that
this
man
was
wel
known
among
the
greatest
part
of
men
.
As
concernynge
this
Verse
and
the
two
Verses
following
,
read
the
20.
cap.
of
Mathew
.
And
Iesus
stoode
still
and
tōmaunded
him
to
be
called
:
and
they
called
the
blynd
man
saying
vnto
him
.
Bee
of
good
comfort
,
rise
he
calleth
thee
.
(
And
Iesus
stoode
still
.
)
A.
Luke
hath
:
And
hee
commaunded
him
to
be
brought
.
Mathew
hath
.
And
hee
called
them
.
(
And
they
called
the
blynde
)
Only
our
Euangeliste
Marke
maketh
mention
of
these
thinges
.
E.
The
Apostles
obeing
the
commaundement
of
the
Lord
,
do
call
him
,
adding
moreouer
this
saying
.
Bee
of
good
cheere
arise
Iesus
calleth
thee
,
By
the
which
words
the
blynde
man
conceiued
such
hope
,
that
casting
away
his
cloake
,
by
the
which
he
was
defended
from
the
coulde
,
that
he
sprang
&
ran
to
Iesus
.
As
touching
that
whych
followeth
concerning
the
exposition
of
the
other
two
verses
following
.
Read
the
20.
cap.
of
Mathew
.
51.
And
Iesus
answered
and
sayde
vnto
him
.
What
wilt
thou
that
I
doe
vnto
thee
?
The
blynd
man
sayd
vnto
him
maister
,
that
I
might
receiue
my
sighte
.
(
Mayster
)
A.
Our
Euangelist
vseth
here
the
Chalde
word
,
Rabboni
,
maister
for
the
which
the
Hebrewes
haue
Rab
,
or
Rabbi
,
The
Euangelist
Mat.
hath
:
Lord
that
our
eyes
may
be
opened
.
Luke
hath
.
Lord
that
I
may
receiue
my
sight
.
52.
Iesus
said
vnto
him
:
Go
thy
way
thy
faith
hath
saued
thee
.
And
immediately
he
receiued
his
sight
&
followed
Iesus
in
the
way
.
(
Go
thy
way
thy
faith
)
A.
Luke
hath
,
receiue
thy
sight
,
thy
faith
hath
saued
thee
.
And
by
&
by
,
he
receiued
his
sight
and
followed
him
:
glorifying
god
,
And
all
the
people
when
they
saw
it
,
gaue
God
the
praise
.
As
concerninge
this
faith
.
Read
the
9.
of
Mat.
BV.
Fayth
truly
saueth
vs
&
not
our
workes
,
nor
merits
.
For
it
commeth
by
the
deuyne
mercy
&
free
grace
of
God
,
that
we
liue
.
(
And
followed
Iesus
in
the
way
)
Whersoeuer
faith
is
,
there
is
a
diligent
study
to
heare
Gods
word
:
&
a
following
of
Chryst
without
delay
.
For
Faith
before
all
other
thinges
iustifieth
vs
,
and
keepeth
vs
in
the
obedience
of
the
law
of
Chryst
,
that
we
may
at
no
time
depart
from
his
way
.
FINIS
.
Chapter
the
11.
ANd
when
they
came
nie
to
Ierusalem
vnto
Bethphage
,
&
Bethany
,
at
the
mount
of
Oliues
,
hee
sendeth
forth
two
of
his
Disciples
.
Our
Sauiour
Chryst
at
the
laste
commeth
to
Hierusalem
in
the
which
he
should
be
offered
a
sacrifice
for
the
sins
of
the
whole
world
,
and
should
redeme
the
beleuing
from
sin
and
deth
.
But
before
he
plaid
the
priest
in
offering
himself
,
he
would
shew
himselfe
to
be
a
king
also
,
and
a
deliuerer
of
his
faithfull
people
,
For
therfore
he
entereth
with
kingly
pompe
into
Hierusalem
.
4.
And
they
wente
theyr
waye
,
and
founde
the
Coulte
tyed
by
the
dore
,
without
in
place
where
two
wayes
met
and
they
loosed
him
.
A.
Thys
our
Euangelyst
&
Luke
also
make
a
large
description
how
the
Apostles
went
to
bring
the
asse
,
and
the
coulte
.
In
steade
of
the
which
the
Euangelist
Mathew
onely
hath
.
And
the
disciples
went
&
did
as
Iesus
commaunded
them
.
(
And
found
the
coul●
)
Luke
more
briefly
sayth
.
And
they
found
as
he
had
sayd
vnto
them
.
5.
And
diuers
of
them
that
stode
there
,
sayd
vnto
them
.
What
do
yee
loosing
the
Asse
.
Luke
wryteth
that
they
were
the
Owners
of
the
asse
that
asked
this
question
(
what
do
ye
loosinge
the
ass
.
)
That
is
to
saye
:
whye
do
ye
lose
the
asse
.
Or
eles
it
is
thus
much
to
saye
what
will
ye
do
when
yee
haue
loosed
the
Asse
.
As
touching
the
rest
,
and
that
whych
followeth
.
Reade
the
one
and
twentye
Chapter
of
Mathew
.
9.
And
they
that
went
before
,
&
they
that
followed
cryed
saying
.
Hosanna
.
Blessed
is
he
that
commeth
in
the
name
of
the
Lord
.
(
And
they
that
went
before
)
B.
At
what
time
this
acclamation
or
cry
was
made
vnto
Chryste
by
the
multitude
.
S.
Luke
declareth
in
these
woords
:
saying
.
And
when
hee
was
now
come
to
the
goyng
downe
of
the
Mounte
of
Oliues
,
the
whole
Multitude
of
the
Dysciples
beganne
to
reioyse
and
to
prayse
GOD
wyth
a
loude
Voyce
for
all
the
Myracles
that
they
had
seene
,
saying
.
Blessed
be
the
Kynge
that
commeth
in
the
Name
of
the
Lord
.
And
straighte
way
hee
addeth
that
which
neither
Mathew
nor
our
Euangelyst
Marke
addeth
,
sayinge
:
Peace
in
Heauen
and
Glory
in
the
hyghest
.
By
the
which
Wordes
the
People
mente
to
declare
that
then
trewe
Peace
was
geuen
to
men
in
Heauen
,
and
that
the
Glory
of
GOD
shined
forth
.
Luke
19.
As
if
they
had
sayd
.
The
Heauenly
GOD
is
pleased
with
vs
.
Wherefore
we
must
exalt
him
he
dwelling
in
the
hye
Heauens
:
seeinge
hee
sendeth
vnto
vs
the
promised
king
we
do
well
perceiue
that
hee
is
at
one
with
vs
.
Whereuppon
wee
wil
glorify
and
prayse
his
name
,
which
only
of
his
mercy
and
goodnes
hath
perfourmed
that
vnto
vs
which
hee
promised
.
C.
It
may
be
the
men
may
be
at
peace
amonge
themselues
,
and
in
the
meane
time
at
Warre
wyth
God
.
S.
Paule
sayth
that
Chryst
hath
pacifyed
all
things
both
in
Heauen
,
Coloss.
●
.
and
in
Earth
Christ
therefore
is
the
bond
of
our
coniunction
.
Wherefore
God
must
be
glorified
for
that
peace
.
For
then
he
reuealed
his
Glory
which
shyneth
in
all
his
workes
,
but
specially
in
this
his
mercy
and
redemption
.
Luke
beside
these
things
addeth
saying
.
And
some
of
the
Pharisies
of
the
Company
sayd
vnto
him
,
Mayster
rebuke
thy
Disciples
.
Hee
sayd
vnto
them
.
I
tell
you
that
if
these
houlde
theyr
Peace
,
then
shall
the
Stones
crye
.
And
afterward
when
the
Children
cryed
to
him
Hosiahna
in
the
Temple
they
were
displeased
which
were
the
chiefe
Pryestes
,
because
the
honour
of
the
Messias
was
attributed
vnto
him
and
they
sayde
vnto
him
.
Doest
thou
heare
what
these
say
.
Reade
the
one
and
twenty
Chapter
of
Mathew
.
Chryst
doth
plainely
declare
that
those
thynges
which
are
here
done
,
are
don
by
the
Spyrite
of
God
.
If
these
sayth
hee
,
houlde
theyr
peace
,
the
stones
shal
cry
.
R.
That
is
to
say
,
God
hath
so
appoynted
that
Chryst
at
this
time
shold
be
made
manifest
,
and
shall
enter
into
his
Kyngdome
.
And
who
can
make
the
decree
of
GOD
of
none
effecte
.
That
whych
is
done
,
is
Gods
worke
.
Luke
19
And
who
can
let
that
this
Worke
of
God
shall
not
bee
promoted
.
If
Men
houlde
theyre
peace
,
then
shall
Chyldren
cry
,
And
if
Chyldren
keepe
silence
,
then
shall
the
stones
make
anoyse
,
For
Chryst
must
be
reuealed
,
maugar
the
Heads
of
the
hie
priests
,
Scribes
,
and
Pharises
.
After
these
thinges
hee
addeth
by
and
by
,
saying
:
●uke
19
And
when
he
was
come
nye
,
hee
saw
the
City
and
wepte
ouer
it
saying
.
Yf
thou
hadst
knowne
.
&c.
The
which
wee
will
declare
when
we
come
to
the
same
chapter
of
Luke
.
As
concerning
the
Exposition
of
that
which
followeth
vnto
the
18.
Verse
Read
the
21
cap.
of
Mathew
.
18.
And
the
Scribes
and
hyghe
Priestes
hearde
it
,
and
soughte
howe
to
destroy
him
:
For
they
feared
him
,
because
all
the
People
was
astonyed
at
his
Doctrine
.
A.
The
Euangelyste
Luke
hathe
:
And
he
taught
daily
in
the
temple
,
but
the
hie
Pryestes
,
Scribes
,
&
Elders
of
the
People
sought
to
destroye
him
&c.
B.
Let
euery
Chrystian
here
note
in
these
high
Pryestes
and
Scrybes
the
nature
of
true
impiety
.
That
which
Chryst
did
was
the
worke
of
the
Holy
Ghost
,
whereat
the
Scribes
and
Sacrifising
Pryestes
might
iustly
haue
merueiled
:
And
because
they
had
the
lawfull
administration
of
Ecclesiasticall
matters
,
they
should
haue
followed
it
:
But
behoulde
impiety
:
it
is
so
farre
from
acknowledging
it
to
be
the
worke
of
God
,
and
from
repentance
,
that
it
rather
prouoketh
to
cruelty
,
and
to
conspyre
the
death
of
Chryst
As
touching
that
which
followeth
vnto
the
25.
Verse
.
Read
the
21.
Chapter
of
Mathew
.
25
And
when
ye
stande
and
pray
forgieue
,
if
ye
haue
ought
against
any
man
:
that
your
Father
also
whych
is
in
Heauen
may
forgeue
you
your
Trespasses
.
B.
We
haue
this
matter
largely
in
treated
of
in
the
sixte
Chap.
of
Math.
God
doth
requyre
of
vs
nothing
more
then
mutuall
loue
,
that
we
mighte
be
Gods
as
it
were
one
to
another
,
that
is
to
say
,
that
his
image
and
goodnes
may
shyne
amongst
vs
.
Now
there
is
nothing
that
dothe
more
withstand
thys
then
Offences
by
the
which
the
mindes
of
men
are
alyenated
and
reuoked
from
goodnes
.
To
the
end
therefore
we
might
know
that
we
can
obtayne
nothynge
at
the
handes
of
God
without
forgeuenes
of
those
faultes
committed
agaynste
vs
by
our
Brethren
,
hee
addeth
this
short
sentence
.
As
concerning
this
remission
or
forgeuenes
.
Read
the
Parable
in
the
eightene
Chapter
of
Mathew
.
27.
And
they
came
againe
to
Hierusalem
:
and
as
he
walked
in
the
temple
,
there
came
to
him
the
high
Pristes
,
and
the
Scribes
,
and
the
Elders
.
Thys
time
when
he
came
agayn
vnto
Hierusalem
was
the
thyrd
Day
after
his
Kingly
entrance
into
the
same
.
This
Verse
,
and
the
rest
which
followeth
vnto
the
ende
of
the
Chapter
is
expounded
in
the
21.
Chapter
of
Mathew
.
FINIS
.
Chapter
the
12.
1.
AND
hee
beganne
to
speake
to
them
by
Parables
.
A
certaine
Man
planted
a
Vineyard
,
and
compassed
it
aboute
with
a
Hedge
,
&
ordayned
a
wine
Presse
,
and
builte
a
tower
,
and
let
it
oute
vnto
husbande
men
:
&
went
into
a
straunge
countrey
.
(
And
he
began
to
speake
to
them
by
parables
)
BV.
The
great
rebellion
of
the
People
of
Israel
and
of
theyr
rulers
and
heads
was
very
notable
.
The
more
benefits
they
receiued
,
the
more
plainely
they
were
instructed
in
the
doctrine
of
truth
,
the
more
they
hardened
theyr
hearts
,
the
more
they
contemned
yea
,
a
great
deale
,
the
more
they
persecuted
the
truth
,
the
which
notwythstanding
,
by
all
that
euer
they
coulde
do
,
they
could
conuince
of
error
.
The
Lord
therefore
now
in
very
good
time
,
setteth
forth
theyr
ingratefull
cruelty
,
&
the
iust
punishmente
that
they
had
deserued
.
Namely
the
besieging
and
destruction
of
that
nation
with
their
perpetuall
reiection
.
(
BY
Parables
.
)
B
:
The
Euangelist
Luke
hath
.
And
he
began
to
speake
vnto
the
people
this
parable
.
(
A
certaine
man
planted
a
vineyard
)
Mathew
(
who
expoundeth
the
parable
)
hath
.
There
was
a
certayne
Housholder
which
planted
a
Vyneyard
,
&c.
Because
euery
tree
which
waxeth
barren
,
must
be
cut
vp
,
as
hee
taught
them
by
the
parable
following
(
although
outwardly
they
semed
godly
)
Euen
so
nowe
hee
putteth
them
in
mynd
of
the
vengeaunce
which
hanged
ouer
theyr
heads
because
of
their
barrennes
in
Chrystianisme
.
2.
And
when
the
time
was
come
,
he
sent
to
the
Husbandmen
a
seruant
that
hee
might
receiue
of
them
the
fruite
of
the
Vineyard
.
A
Mathew
maketh
the
matter
by
these
words
more
plaine
,
saying
.
And
when
the
time
of
Fruite
drew
nere
,
he
sent
hys
Seruaunts
.
Some
affyrme
that
those
seruants
which
our
Euangelyste
Marke
,
and
Luke
affyrme
,
were
sent
at
the
fyrste
:
one
,
by
one
:
were
not
the
same
whome
Mathew
maketh
mention
of
,
to
bee
sent
at
seuerall
times
.
And
therefore
,
(
say
they
)
the
parable
is
thus
to
be
vnderstoode
,
that
the
owner
of
the
vyneyard
sent
now
some
,
and
then
some
of
his
Seruaunts
about
the
nynth
Moneth
which
is
September
,
to
gather
the
firste
and
ripest
fruicte
and
to
brynge
thereof
as
a
present
.
But
in
the
moneth
of
December
,
which
is
twelfthe
,
and
laste
Moneth
,
he
sente
(
say
they
)
more
of
his
Seruaunts
together
,
to
bringe
to
him
the
whole
profite
of
the
Vineyard
The
which
Opinion
seemeth
to
be
confirmed
by
that
which
followeth
in
the
5.
Verse
of
this
Chapter
,
wher
it
is
sayd
.
And
againe
he
sente
another
,
and
him
they
killed
:
and
many
other
,
beatinge
some
,
and
kyllinge
some
.
As
touching
all
that
which
followeth
vnto
the
34.
because
it
is
at
large
expounded
in
the
22.
chapter
of
Mathew
,
it
shal
be
here
omitted
.
34.
And
when
Iesus
sawe
that
hee
answered
discreetely
,
hee
sayde
vnto
him
.
Thou
art
not
far
from
the
kingdome
of
God
.
And
no
man
after
that
durst
aske
him
any
question
.
(
Thou
art
not
far
from
the
Kyngedome
of
God
.
Z.
The
Kingedome
of
God
is
here
taken
for
the
Gospell
,
&
for
the
knowledge
of
God
by
christ
.
To
know
God
and
to
beleue
in
him
,
Christ
is
to
be
in
the
kingdome
of
GOD
.
This
Scribe
certainely
had
a
certain
fayth
and
knowledge
of
things
,
a
minde
also
which
consented
vnto
the
truthe
,
the
which
he
professed
and
acknowledged
one
thing
notwithstanding
which
was
very
necessary
,
was
wantinge
as
yet
,
namely
to
belieue
that
Iesus
is
he
by
whom
onely
all
thinges
are
geuen
,
that
are
good
,
&
that
the
same
is
the
son
of
the
lyuing
God
,
the
anointed
Chryste
of
the
Lord
.
This
thing
the
Scribe
knewe
not
.
For
he
stode
with
those
which
questioned
with
Chryst
to
tempt
him
,
as
you
may
read
in
Mathew
.
For
the
exposition
of
the
6.
Verses
followinge
.
Read
the
two
and
twenty
Chapter
of
Mathew
.
41.
And
when
Iesus
sate
ouer
against
the
Treasury
,
hee
behelde
howe
the
People
put
money
into
the
treasury
,
and
many
that
were
rich
caste
in
much
.
(
And
when
Iesus
sate
ouer
againste
the
Treasury
)
A.
This
treasury
is
called
in
Greeke
Gazophulakion
,
the
which
signifieth
a
place
for
treasure
to
be
put
into
.
The
Arke
was
that
into
the
which
the
money
that
serued
for
the
vse
of
the
temple
of
the
lord
was
put
;
●
.
Kin.
12.
of
the
which
we
reade
thus
.
Then
Iehoida
the
priest
toke
a
Cheste
,
and
boared
a
hoale
in
the
lyd
of
it
,
and
set
it
beside
the
altar
,
on
the
right
side
as
euery
man
commeth
into
the
Temple
of
the
Lord
,
And
the
priestes
that
kept
the
dore
,
put
therein
all
the
money
that
was
brought
into
the
house
of
the
Lord
.
All
voluntary
oblations
wer
cast
into
this
treasury
,
of
the
which
whatsoeuer
was
necessary
for
the
vse
of
the
temple
was
bought
,
we
read
of
another
treasury
in
the
boke
of
Nehemy
,
where
it
is
said
.
Nehe.
10.
The
children
of
Israel
,
and
the
children
of
Leuy
shall
bring
vp
the
Offerings
of
the
Corne
,
of
the
wine
,
and
of
the
oyle
vnto
the
chambers
,
&
ther
shall
be
the
vessels
of
the
sanctuary
,
&
the
priestes
the
minister
,
&
the
porters
&
the
singers
.
it
was
nedeful
truly
to
be
a
place
mete
to
contain
much
,
that
should
haue
al
these
things
in
it
,
&
not
litle
.
But
it
is
euident
that
the
treasury
whereof
Marke
,
&
Luke
make
mention
was
a
Cofer
,
as
we
reade
in
the
place
cited
out
of
the
booke
of
Kings
.
For
the
exposition
of
the
42.
verse
,
read
the
22.
of
Math.
43.
And
he
called
vnto
him
his
Disciples
,
&
saith
vnto
them
,
verely
I
say
vnto
you
,
that
this
poore
widow
hath
cast
more
in
,
than
all
they
which
haue
cast
into
the
Treasurie
.
C.
These
words
of
Chryst
containe
doctrine
very
profitable
,
namely
,
that
whatsoeuer
men
offer
vnto
God
is
not
esteemed
according
to
the
outewarde
pryce
,
but
onely
according
to
the
affection
of
the
heart
,
yea
:
&
that
his
pietye
is
more
which
offereth
a
litle
accordyng
to
his
Abilitye
,
then
his
,
that
offereth
much
of
his
abundance
.
Therfore
this
doctrine
is
profitable
in
two
respects
.
For
God
doth
incourage
the
poore
which
seeme
to
be
destitute
of
abillity
to
do
wel
,
that
they
might
not
let
to
declare
theyr
desire
to
do
wel
,
though
it
were
neuer
so
poorely
:
because
,
if
they
consecrate
themselues
,
theyr
small
oblation
shal
bee
no
lesse
precious
then
if
they
did
offer
all
the
treasure
of
Cressus
,
Again
they
are
admonished
which
haue
more
plenty
,
&
which
are
indewed
with
more
gifts
,
that
it
is
not
inough
if
they
excell
in
geuing
those
that
are
poore
&
not
able
to
geue
:
because
it
is
lesse
thankeworthy
before
god
for
a
rich
man
to
geue
some
meane
gifte
of
his
gret
abundant
,
then
for
a
poore
man
to
strain
himself
in
his
pouerty
to
geue
a
mite
or
dodkin
.
That
therfore
which
is
here
spoken
of
oblations
ought
now
to
be
extended
to
geuing
of
almes
.
For
they
tend
both
to
one
end
,
&
both
ar
geuen
to
god
.
As
we
haue
no
externall
temple
,
as
we
haue
no
external
sacrifice
te
offer
,
&
as
we
haue
no
external
priesthod
euen
so
we
haue
no
tresury
but
the
relieuing
of
the
poore
,
&
the
feding
of
the
hungary
,
&
helping
of
those
also
the
minister
to
the
temple
.
whatsoeuer
wee
gieue
vnto
these
God
truly
acknowlegeth
it
to
be
geuen
vnto
him
.
Euery
man
ought
to
haue
regard
to
his
ability
:
god
hath
respect
vnto
●
.
thinges
,
namely
to
the
mind
&
to
the
person
.
Now
therfore
saith
S.
Paule
)
performe
the
thing
which
yee
began
to
doe
:
that
as
there
was
in
you
a
readines
to
will
,
2.
Cor.
11.
euen
so
ye
may
performe
the
deede
of
that
which
ye
haue
.
For
if
there
be
first
a
willing
minde
,
it
is
accepted
accordynge
to
that
a
Man
hath
,
and
not
according
to
that
he
hath
not
.
And
to
what
ende
doth
the
Apostle
speake
these
thinges
.
Surely
that
as
well
the
poore
as
the
riche
shoulde
gieue
freely
with
a
chearefull
minde
,
to
the
reliefe
of
our
Brethren
and
to
perfourme
those
Offeringes
whych
God
hath
commaunded
.
But
let
the
Rych
men
take
heede
that
they
despise
not
the
small
gifte
of
the
poore
:
and
let
not
the
poore
be
discouraged
in
that
they
want
ability
to
geue
freely
as
the
rich
do
;
it
is
sufficient
to
bryng
a
wyllinge
mynde
.
If
wee
bee
poore
,
let
vs
Offer
for
all
that
the
thinges
which
wee
are
able
&
then
we
may
assure
our selues
that
we
offered
an
acceptable
sacrifice
to
God
.
44.
For
they
all
did
caste
in
of
theyr
superfluity
:
But
she
of
her
Pouerty
did
cast
in
all
shee
had
,
euen
all
her
lyuing
.
(
For
they
did
caste
in
)
C.
The
Lorde
here
sheweth
a
reason
wherefore
this
poore
widow
offered
more
then
all
the
rest
.
(
She
of
her
pouerty
did
cast
in
all
shee
had
)
The
piety
of
this
Widow
was
not
to
be
founde
in
many
,
which
came
not
into
the
presence
of
the
Lord
withoute
somewhat
,
no
,
rather
then
she
woulde
so
do
,
she
would
leaue
her self
destitute
of
Foode
.
And
this
simplicity
is
commended
of
the
Lord
,
that
forgettynge
her selfe
,
she
would
declare
that
shee
&
all
shee
had
was
the
Lordes
.
And
in
deede
the
pryncipall
sacryfice
that
is
requyred
of
vs
is
the
denying
of
our selues
.
FINIS
.
Chapter
the
13.
1.
AND
as
hee
went
out
of
the
temple
one
of
his
Disciples
sayde
vnto
him
.
Mayster
,
see
what
stones
,
and
what
buildings
are
heere
,
BV.
Our
Sauiour
Chryst
at
the
length
preacheth
banishment
and
Destruction
to
a
nation
and
People
,
not
knowing
how
to
repent
,
and
despising
eternall
Saluation
.
These
hoped
that
they
should
be
preserued
by
the
holines
of
the
temple
,
(
euen
as
their
Fathers
cryed
in
the
time
of
Ieremy
the
Prophite
.
The
Temple
of
the
Lorde
The
Temple
of
the
LORDE
,
(
But
the
Lord
doth
prophecie
that
the
Temple
also
shall
be
destroyed
.
These
thinges
are
expounded
in
the
24.
Chapter
of
Mathew
.
11.
But
when
they
leade
you
,
&
presente
you
,
bee
not
carefull
aforehand
,
neither
take
thought
what
yee
shall
speake
:
But
whatsoeuer
is
geuen
to
you
in
the
samehower
,
that
speake
ye
for
it
is
not
ye
that
speak
,
but
the
Holy
Ghost
.
These
Woordes
are
expounded
in
the
tenthe
of
Mathew
.
(
Be
not
carefull
aforehand
)
Mathew
hath
.
Be
not
careful
how
or
what
yee
shall
speake
.
Let
this
sinke
in
your
heartes
that
yee
must
not
premeditate
what
youre
defence
shal
be
.
(
But
whatsoeuer
is
geuen
to
you
)
Mathew
addeth
,
for
it
shal
be
gyeuen
to
you
in
the
hower
what
she
shalspeake
.
(
For
it
is
not
you
that
speake
)
The
lyke
wordes
hath
Mathew
in
effecte
.
But
Luke
thus
.
For
I
my selfe
will
gieue
vnto
you
a
mouthe
and
Wisedome
,
the
whych
your
Ennemies
shall
not
bee
able
to
Gainesay
nor
resiste
.
For
the
exposition
of
the
twelfthe
verse
.
Read
the
tenth
of
Mathew
.
13.
And
ye
shal
be
hated
of
all
men
for
my
names
sake
:
But
who
so
endureth
to
the
end
the
same
shal
be
safe
.
(
And
ye
shal
be
hated
of
all
men
)
Luke
addeth
:
And
one
Hayre
of
your
head
shall
not
perish
.
The
which
expoundeth
the
Words
of
Mathew
.
Where
hee
saith
,
but
all
your
hayres
are
numbred
.
(
But
who
so
continueth
to
the
end
)
Luke
hath
:
By
Patience
possesse
your
Soules
.
R.
It
is
a
commaundemente
,
and
consolation
in
all
Aduersities
.
For
it
teacheth
what
is
to
be
done
,
and
what
is
to
be
hoped
for
:
As
if
he
shoulde
say
:
Conceiue
Patience
in
your
soules
,
seing
you
are
compassed
about
on
euery
side
with
so
many
troubles
.
I
would
not
haue
you
vnder
the
pretence
of
the
Gospell
,
violently
and
seditiously
to
resiste
,
but
I
would
haue
you
to
be
patient
.
For
God
hath
such
a
care
ouer
you
.
that
he
wil
euen
preserue
the
hayres
of
your
heade
,
neither
shall
one
hayre
of
your
head
be
pluckte
vp
,
without
the
will
of
your
Father
.
For
whether
it
abyde
in
the
head
,
or
whether
it
be
pluckte
out
,
it
is
Gods
gift
.
Wherefore
if
God
haue
so
greate
care
of
your
hayres
,
how
much
more
wil
he
care
for
your
lyfe
&
sauegard
.
Wherby
we
haue
to
learne
that
whatsoeuer
happeneth
vnto
vs
by
the
will
of
the
Father
is
not
losse
is
not
destruction
,
is
not
deth
,
but
it
is
gain
life
&
felicity
.
For
no
trouble
by
the
wil
of
the
Father
can
happen
to
the
Godly
,
but
it
is
most
happy
and
the
best
.
Al
that
followeth
vnto
the
34.
verse
is
expounded
in
the
24.
cap.
of
Mat.
34.
As
a
man
which
is
gone
into
a
straunge
Countrey
,
and
hath
left
hys
house
,
and
geuen
authority
to
his
seruauntes
,
and
to
euery
man
his
worke
&
commaunded
the
Portar
to
watch
.
B.
This
parable
pertayneth
Generally
to
vs
all
,
because
wee
are
all
as
Seruaunts
,
to
whome
the
Lorde
departing
hath
committed
his
substance
hath
inioyned
to
euery
man
his
work
and
hath
commaunded
the
Portar
to
watch
.
For
ther
is
no
man
which
hath
not
receyued
some
gifte
of
Chryste
to
dispence
to
his
Brethren
.
Neither
is
there
any
that
hath
not
his
proper
office
and
Vocation
.
Wee
must
watch
therefore
Faythfully
to
dispence
the
giftes
of
the
Lord
according
to
his
will
.
But
specially
it
is
the
portars
office
to
watch
,
because
the
custody
of
the
house
is
committed
vnto
hym
:
Euen
so
truly
they
muste
watch
more
then
the
reste
,
to
whome
the
care
of
congregations
is
committed
.
By
this
parable
therefore
Chryste
speaketh
thus
vnto
vs
.
It
fareth
with
you
as
it
fareth
wyth
Seruaunts
which
are
set
in
Authority
by
their
Mayster
to
gouerne
the
house
.
Among
whome
the
portar
hath
receiued
speciall
charge
to
watche
agaynst
the
Thiefe
that
commeth
in
the
Night
.
Therefore
as
euery
one
of
them
do
theyr
office
,
and
the
portar
diligently
playeth
the
Watchman
,
euen
so
,
I
requyre
of
you
aboue
all
things
dilygent
and
faythfull
watching
.
For
I
departe
in
Bodye
,
but
the
time
wyll
come
when
I
shall
retourne
agayn
in
Iudgemente
.
But
for
that
I
poynte
no
certaine
Day
,
I
shew
no
certayne
time
:
onely
I
shewe
that
I
wil
moste
certainely
come
,
the
time
being
vncertaine
to
you
.
Watch
therefore
alwais
loking
for
that
my
comming
.
Reade
the
24
Chapter
of
Mat
for
the
next
Verse
.
37.
And
that
I
say
vnto
you
,
I
say
vnto
all
watche
.
Least
any
man
should
think
the
same
which
was
spoken
to
the
disciples
not
to
pertaine
vnto
them
these
Woordes
were
added
.
(
Watche
)
BV.
Not
without
cause
these
wordes
of
the
Lord
,
watch
:
ought
alwaies
to
sound
in
our
Eares
.
For
it
telleth
vs
what
we
should
do
all
our
Life
tyme
.
Our
life
is
a
warfare
vpon
erth
.
Therfore
we
must
alwaies
watch
.
FINIS
.
Chapter
the
14.
AFter
two
Dayes
was
the
feast
of
Passouer
,
&
of
vnleauened
bread
and
the
hye
Priestes
and
the
Scribes
sought
how
they
might
take
him
by
crafte
,
and
put
him
to
death
.
BV.
Now
the
Euangelist
Marke
,
commeth
to
the
absolute
perfection
of
our
saluation
.
Namely
to
the
description
of
the
salutiferous
and
wholesom
Sacrifice
of
our
Redemption
by
the
Death
of
Chryst
:
in
the
which
first
he
rehearseth
the
causes
of
his
death
,
the
which
in
deede
appertayneth
to
the
Aduersaries
of
Chryst
,
to
the
hie
priestes
I
mean
,
and
to
Iudas
the
traitor
,
who
being
blynded
with
couetousnes
and
Enuy
sould
the
Lorde
for
a
small
price
.
And
then
he
maketh
mention
of
his
last
supper
.
All
the
which
Thynges
are
at
large
expounded
in
Math.
Read
the
26.
cap
for
that
which
followeth
vnto
the
10.
Verse
.
10.
And
Iudas
Iscarioth
one
of
the
twelue
went
away
to
the
hie
priests
to
betray
him
vnto
them
.
The
Euangelyst
Luke
sayeth
that
Sathan
entered
into
Iudas
,
in
these
wordes
.
And
Sathan
entered
into
Iudas
,
whose
Syrname
was
Iscarioeh
which
was
one
of
the
twelue
,
We
haue
plentifully
intreated
here
of
in
the
26.
of
Math.
where
you
may
read
of
the
same
.
47.
And
one
of
them
that
stoode
by
,
drew
out
a
Sword
,
and
smote
of
a
Seruaunt
of
the
hie
Priests
,
&
cut
of
hys
Eare.
Luke
addeth
saying
.
But
Iesus
answered
and
sayd
,
suffer
ye
thus
farre
forth
,
and
when
he
had
touched
hys
eare
,
he
healed
him
.
R.
Iesus
turning
to
his
Disciples
,
sayd
.
God
forbid
that
ye
should
fighte
with
the
Swerd
,
I
wil
that
ye
suffer
my
Aduersaries
to
shew
theyr
cruelty
vpon
me
,
so
far
forth
as
it
is
permitted
vnto
them
.
I
know
not
you
to
bee
my
Aduengers
,
there
is
an
other
to
whome
I
haue
committed
all
Vengeonce
,
he
when
hee
seeth
time
conuenyent
will
reuenge
all
iniury
done
vnto
me
.
Wherfore
suffer
ye
them
to
rage
against
me
at
this
time
so
far
as
they
can
.
For
in
healing
Malchus
Eare
,
hee
sufficiently
declareth
that
he
misliketh
of
Peters
deede
aboue
all
the
rest
.
So
that
the
more
infirme
and
weak
christ
seemeth
to
bee
at
this
time
,
the
more
respect
wee
oughte
to
haue
vnto
thys
Myracle
.
For
he
was
captiue
vnto
his
Enemies
in
body
,
but
not
in
Power
and
Maiesty
.
For
although
he
vseth
not
his
maiesty
to
the
oppressinge
of
his
enemies
,
he
declareth
notwithstanding
by
thys
healing
of
Malchus
that
the
same
is
present
with
him
,
to
the
end
he
might
declare
that
hee
was
a
Captiue
by
his
owne
free
will
,
and
not
by
mans
force
.
51
And
there
followed
him
a
certaine
younge
man
clothed
in
linnen
vpon
the
bare
,
and
the
yonge
Men
caught
him
.
C.
How
it
commeth
to
passe
,
that
certaine
imagin
this
to
be
Iohn
,
wee
knowe
not
:
neither
doth
it
make
any
great
matter
:
it
pertaineth
more
to
the
matter
to
note
wherefore
our
Euangelist
onely
maketh
mention
of
this
story
.
He
dyd
it
truly
to
this
end
that
we
might
know
howe
shamefully
and
ragingly
the
wicked
ranged
and
hanched
theyr
pray
,
in
apprehending
a
man
vnknowen
to
them
and
not
suspected
of
any
matter
.
Who
this
yonge
man
was
(
as
it
may
be
by
probable
reasons
coniectured
)
wee
haue
shewed
in
the
2●
.
cap.
of
Math.
54
And
Peter
followed
him
a
gret
way
of
,
euen
till
hee
was
come
into
the
Pallace
of
the
hye
Priest
:
and
hee
sate
wyth
the
Seruants
and
warmed
himselfe
at
the
fire
.
BV.
It
is
a
token
of
greate
loue
that
Peter
followeth
the
lord
:
and
of
feare
in
that
he
followeth
him
a
farre
of
,
&
of
rash
foolishnes
in
intruding
hymhimselfe
into
the
Courte
of
the
highe
priest
.
For
the
reste
that
followeth
in
this
Chapter
,
read
the
26.
of
Math.
FINIS
.
Chapter
the
fiftenth
ANd
a
none
in
the
Dawning
the
hyghe
Pryestes
helde
a
Councell
with
the
Elders
,
and
the
whole
Congregation
,
and
bound
Iesus
and
led
him
away
,
and
deliuered
him
to
Pylate
.
BV.
Now
Marke
declareth
what
was
done
with
the
Lord
before
Pilate
the
Deputy
,
to
whom
the
Iewes
delyuered
him
to
be
put
to
death
.
Al
these
things
are
more
plentifullye
expounded
in
the
27.
of
Mathew
.
6.
At
that
Feast
Pylate
did
deliuer
vnto
them
a
Prisoner
whomesoeuer
they
would
desire
.
BV.
The
intente
of
the
Deputy
is
declared
in
that
he
goeth
aboute
to
deliuer
an
innocent
,
and
one
that
deserued
no
punishment
:
but
in
vain
,
for
he
was
ouercome
by
the
wickednes
of
the
Iewes
.
Furthermore
Pilate
delte
not
so
seriously
and
with
so
great
constancy
as
it
was
needefull
.
Yee
shall
haue
a
more
plentifull
Exposition
of
these
Thynges
both
in
Mathewe
,
and
in
Iohn
.
16.
And
the
Souldiers
ledde
him
away
into
the
Hall
,
called
praetorium
,
&
he
called
together
the
whole
band
.
BV.
Fyrst
the
Euangelyst
noted
what
the
Lord
suffered
of
the
ministers
of
the
Iewes
in
the
palaice
of
the
hie
Priest
:
&
now
he
teacheth
what
hee
suffered
at
the
hands
of
Pilates
seruants
a
heathen
Iudge
after
he
was
condempned
in
the
Iudgement
hall
,
and
finally
,
ly
how
hee
was
led
vnto
the
Death
of
the
Crosse
.
All
these
things
are
to
be
sene
more
at
large
in
Mathew
,
and
Iohn
.
And
they
brought
him
to
a
place
named
Golgatha
:
whych
is
if
a
man
interprete
it
is
the
place
of
deade
mens
Sculles
.
Marke
diligently
describeth
what
was
done
after
his
condempnation
in
the
place
call
Caluary
.
Namely
howe
Chryste
was
nayled
and
hanged
on
the
Crosse
betweene
two
Theeues
,
what
hee
dyd
speake
on
the
crosse
,
what
was
done
about
him
,
and
at
the
length
how
he
yeelded
vp
the
Ghost
.
34.
And
at
the
nynth
hower
Iesus
cryed
with
a
lowde
voyce
,
saying
Eloy
,
Eloy
,
Lamasabacthani
,
whych
is
,
if
one
interprete
it
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
The
Euangelyste
Marke
bryngeth
heere
many
woordes
which
were
then
vsed
of
the
most
of
the
People
amonge
the
Iewes
.
Notwithstanding
they
wer
corrupted
by
the
longe
Captiuitye
of
Babilon
:
Among
which
also
he
wrote
this
Eloy
,
Eloy
.
The
Hebrewes
saye
Eli
,
Eli
,
as
Mathew
also
hath
.
Many
affirme
that
Marke
wrote
Eli
,
Eli
,
But
what
this
word
Eloi
signifieth
read
the
27.
of
Mathew
.
37.
But
Iesus
cryed
with
a
lowde
voice
,
and
gaue
vp
the
Ghost
.
(
And
gaue
vp
the
Ghost
)
After
that
Chryst
had
thus
geuen
vp
the
Ghost
,
and
committed
his
soule
into
the
Handes
of
the
Father
,
some
haue
written
that
he
then
descended
in
to
hell
,
which
they
call
Limbos
Patrum
where
(
as
they
dreame
)
the
soules
of
the
Fathers
reste
:
to
whom
(
say
they
)
he
preached
,
vntill
he
rose
a
gaine
,
being
moued
so
to
affirme
,
by
this
place
of
Peter
,
wher
it
is
sayd
:
1.
Pet.
3
In
the
which
Spyrite
also
,
he
wente
and
preached
to
the
spyrites
that
were
in
pryson
.
And
the
Vayle
of
the
Temple
did
rente
in
two
partes
,
from
the
Toppe
to
the
Bottome
.
BV.
Marke
now
maketh
mention
of
certaine
things
which
followed
the
death
of
the
Lord
which
do
commende
the
Pryce
of
his
Deathe
,
and
doe
set
forth
the
Maiesty
of
him
beinge
nowe
a
Dying
.
Straighte
way
after
that
deth
of
the
Lord
sayth
Marke
the
vaile
of
the
Temple
rente
in
two
from
the
Top
to
the
bottome
.
The
Vale
was
that
which
wente
betweene
the
sight
of
the
People
and
the
Holy
thynges
whych
were
in
the
Temple
.
Whereby
wee
haue
to
learne
that
shadowes
vanishe
away
so
sone
as
the
light
of
the
truth
shyneth
.
The
rest
concerneth
the
Exposition
of
this
Verse
,
and
that
whych
followeth
yee
shall
finde
in
the
seuen
and
twenty
Chapter
going
before
.
FINIS
.
Chapter
the
sixtenth
AND
When
the
Saboth
day
was
past
,
Mary
Magdalene
,
&
Marye
the
Mother
of
Iames
and
Salome
,
brought
sweete
smelling
Oyntments
that
they
myght
come
and
anoynte
hym
.
(
And
when
the
Saboth
day
was
passe
)
BV.
In
this
last
Chapter
,
the
Euangelyste
descrybeth
the
true
resurrection
of
the
true
Body
of
our
Lord
Iesus
Chryst
from
the
deade
,
and
that
which
the
other
two
Euangelists
haue
done
largely
,
our
Euangeliste
Marke
hath
knit
vp
in
few
Wordes
:
because
these
fewe
wordes
in
steede
of
many
might
seme
to
suffice
.
The
Godly
women
come
to
annoint
the
body
of
the
Lord
that
it
mighte
abide
sweete
,
&
that
it
might
not
stinke
through
corruption
.
Therefore
they
bringe
such
ointments
as
are
of
force
to
dry
vp
and
consume
the
moiste
humors
of
the
body
,
to
the
end
the
same
might
thereby
be
kept
vncorrupted
.
Now
,
because
they
found
not
his
body
:
it
is
euident
that
the
same
was
risen
.
2.
And
earely
in
the
morning
the
first
day
of
the
Saboths
they
came
vnto
the
Sepulchar
,
when
the
sonne
was
rysen
.
BV.
The
time
is
heere
noted
when
these
women
went
to
the
Sepulchre
,
that
thereby
we
might
gather
the
time
of
the
resurrection
also
.
(
The
first
day
of
the
Sabothes
)
This
day
is
the
first
day
in
the
weeke
next
following
the
Saboth
,
being
the
very
same
which
for
a
memorial
of
the
resurrection
we
call
Sonday
.
That
which
is
heere
called
the
Sabothe
is
to
vs
Saterday
.
A.
Read
the
28.
cap.
of
Mathew
.
6.
And
he
saith
vnto
them
be
not
amazed
:
Yee
seke
Iesus
of
Nazareth
,
which
was
crucified
:
He
is
rysen
,
he
he
is
not
here
,
behold
the
place
wher
they
had
put
him
:
BV.
Note
here
diligently
how
by
the
Testimony
of
the
most
holy
Aungels
of
God
,
the
special
points
of
our
redemption
are
reuealed
and
declared
vnto
Men.
Luke
1.
For
the
incarnation
of
our
Lorde
was
shewed
vnto
the
Virgin
Mary
by
the
Aungell
Gabriell
.
And
now
Angels
,
being
ministers
of
truth
are
witnesses
of
his
resurrection
from
Act.
1.
the
deede
:
When
the
Lord
standynge
vppon
mounte
Oliuet
ascended
into
Heauen
.
Angels
appeared
and
testified
that
the
Lord
Iesus
should
so
come
againe
to
Iudgemente
as
the
Disciples
sawe
him
ascende
into
Heauen
.
Wherfore
if
we
wil
not
let
to
beleue
sworne
witnesses
,
how
much
more
ought
we
to
geue
credit
vnto
Angels
,
&
the
Ministers
of
truth
.
(
Behould
the
Place
where
)
It
is
the
true
property
of
a
humane
body
to
be
in
one
certaine
place
.
And
because
the
Body
of
the
Lorde
whych
was
risen
from
the
dead
,
was
no
more
there
,
where
it
was
at
the
first
,
it
followeth
that
the
true
body
is
risen
,
&
the
very
same
which
was
laide
in
the
Sepulchre
,
and
to
conclude
it
followeth
that
the
same
body
rising
agayne
lost
not
the
property
of
a
humane
Body
,
for
then
the
Angel
should
not
haue
truly
sayd
.
He
is
not
here
.
Reade
the
28.
cap.
of
Mathew
.
7.
But
goe
your
way
,
and
tell
hys
Disciples
,
and
Peter
that
he
goeth
before
you
into
Galile
.
there
shal
ye
see
him
,
as
he
sayd
vnto
you
.
BV.
This
also
pertayneth
to
confirme
the
verity
of
Christs
body
.
For
that
Locall
moouing
doth
shewe
the
Verity
of
Christs
body
.
(
There
shall
yee
see
him
)
As
if
he
should
say
.
There
yee
shall
see
him
he
place
being
certain
,
ye
shal
se
him
not
as
a
spyrite
,
but
as
a
true
man
.
11.
Afterward
he
appered
to
the
eleuen
as
they
sate
together
,
and
cast
in
theyr
teeth
their
vnbeliefe
and
hardnes
of
hearte
:
because
they
belyeued
not
them
which
had
seene
that
hee
was
risen
againe
from
the
dead
.
Some
English
translations
haue
.
(
As
they
sate
together
at
meat
)
But
it
cannot
be
gathered
by
the
Hebrew
nor
Greeke
texte
,
but
rather
that
they
sate
together
weeping
,
Luke
24
and
in
prayer
.
For
certayne
it
is
,
that
this
was
the
first
Vision
or
appearyng
of
Chryst
,
which
was
aboute
Midnight
(
as
it
may
be
gathered
by
Luke
)
which
was
no
fit
or
conuenient
time
for
supper
.
Againe
if
they
had
bene
at
meat
,
it
is
not
like
that
Luke
woulde
haue
sayde
that
the
Lorde
standynge
before
them
asked
them
for
meate
.
Or
if
they
had
any
thinge
to
eate
.
For
he
shoulde
haue
sene
himselfe
whether
they
had
,
or
no.
But
it
is
the
Hebrew
phrase
of
Speache
to
vse
this
word
sitting
for
resting
in
any
place
.
(
And
cast
in
theyr
teeth
)
Where
as
some
restrayne
these
wordes
of
Marke
vnto
Thomas
,
it
semeth
to
bee
to
much
coacted
,
or
Wrested
,
so
that
it
is
better
more
simpelie
to
expounde
it
thus
,
that
Christ
when
hee
Appeared
at
the
fyrste
to
hys
Apostles
,
rebuked
them
because
they
woulde
not
belieue
those
Witnesses
that
sawe
hym
after
his
Resurrection
.
Howbeit
their
hardnes
of
heart
is
not
only
condempned
in
this
that
they
gieue
no
credit
vnto
the
words
of
men
,
but
because
they
being
conuicted
by
the
euent
of
the
matter
it selfe
,
woulde
skarse
beleue
the
testimony
of
the
Lorde
himself
:
Wherfore
iustly
the
hardnes
of
theyr
hearts
is
cast
in
their
teethe
:
because
to
theyr
slow
dulnes
obstinacy
was
also
ioyned
,
euen
as
though
willingly
they
desired
to
suppresse
that
which
manifestly
appeared
to
be
true
:
not
that
they
went
about
to
extinguish
the
glory
of
theyr
maister
,
but
because
of
theyr
dulnes
which
made
them
vneasy
to
be
taught
,
&
hardned
them
.
BV.
But
it
is
not
here
expressed
vnto
vs
,
what
words
the
Lord
vsed
in
this
reprehension
of
his
disciples
.
Luke
24
In
Luke
we
read
certaine
words
which
tend
to
this
end
where
by
we
may
gather
what
that
was
which
is
not
here
expressed
.
Let
vs
hereby
learne
to
know
that
the
Lord
is
angry
,
&
gretly
displeased
with
our
vnbeliefe
which
haue
such
euident
testimonies
of
the
resurrection
of
our
Fleshe
,
and
yet
do
doubte
.
Wee
muste
all
wayes
fyrmely
belieue
that
whych
is
confyrmed
wyth
such
vndoubted
testimonies
,
As
touchyng
that
whych
followeth
vnto
the
19.
verse
.
Read
the
28.
of
Mathew
.
19.
So
then
when
the
Lorde
had
spoken
vnto
them
.
Hee
was
receiued
into
Heauen
,
and
sate
him
downe
on
the
right
hand
of
God
.
(
So
when
the
Lord
had
)
BV.
An
other
speciall
poynte
of
our
Religion
is
heere
put
downe
vnto
vs
by
Marke
,
to
the
which
at
the
lengthe
all
Thynges
being
finished
our
lorde
Iesus
came
at
the
lengthe
.
(
Hee
was
receyued
sayeth
hee
into
Heauen
)
He
hath
put
down
that
vnto
vs
in
few
wordes
which
Luke
by
many
wordes
declareth
.
For
the
ascention
of
the
Lord
into
Heauen
.
Read
the
8.
of
Math.
(
And
sate
him
downe
on
the
righte
hand
of
God
.
)
BV.
That
is
to
say
,
hee
being
entered
into
his
Kingdome
hath
receyued
power
of
all
thynges
both
in
heauen
and
in
Earth
.
As
concerning
the
right
Hand
of
God
,
the
sittyng
of
CHRIST
at
the
ryghte
Hande
of
the
Father
,
and
the
Kingedome
of
CHRISTE
we
haue
spoken
largely
in
the
22.
cap.
of
Math.
26
and
28
:
20.
And
they
wente
forthe
,
and
preached
euery
where
,
the
Lorde
workyng
wyth
them
,
&
confirming
the
Woord
with
signes
following
.
BV.
Heere
the
exact
faith
,
and
the
continuall
diligence
of
the
Apostles
of
the
Lord
is
commended
vnto
vs
.
They
Obeyed
the
LORDE
whych
commaunded
them
to
preache
the
Gospell
throughoute
the
whole
World
:
leauing
vnto
vs
an
Example
to
frame
our selues
,
and
all
that
wee
haue
accordynge
to
the
will
and
pleasure
of
the
Lorde
.
As
touching
that
which
concerneth
the
more
Ample
enlargyng
of
the
exposition
of
this
place
Read
the
28.
Chapter
of
Mathewe
,
the
20.
verse
.
FINIS
Finalis
.
AMBROSE
in
Lib.
DE
Virginibus
.
Omnis
anima
accedit
ad
Chrystum
:
quia
omnia
Christus
est
nobis
.
Si
vulnera
curare
desideras
medicus
est
.
Si
febribus
aestuas
,
fons
est
.
Si
grauaris
iniquitate
,
iustitia
est
.
Si
auxilio
indiges
,
virtus
est
.
Si
mortem
times
,
vita
est
.
Si
coelum
desideras
,
via
est
.
Si
tenebras
fugis
,
lux
est
.
Sicibum
queris
alimentum
est
.
THE
NAMES
OF
THOSE
out
of
whose
workes
this
exposition
is
gathered
as
followeth
.
-
Martin
Bucer
.
B.
-
Caluine
.
C.
-
Erasmus
.
E.
-
Musculus
.
M.
-
Philip
Melanchton
P.
-
Erasmus
Sarcerius
E.
-
Brentius
R.
-
Bullinger
BV.
-
Zuinglius
Z.
-
Vitus
Theodorus
V.
-
Augustine
Marlorate
A.
The
Argument
.
C
.
LVKE
,
the
faithfull
writer
of
the
Euangelicall
Historye
,
was
the
inseperable
Companion
of
the
Apostle
Paule
,
euen
as
hee
playnely
gieueth
Testimony
of
him selfe
.
Many
affirme
that
thys
Luke
was
at
the
first
by
his
profession
a
Phisition
at
Antioche
.
Afterwarde
,
when
hee
came
to
the
Knowledge
of
Christe
,
that
he
was
studiouse
in
the
Faith
,
and
exercised
in
Christian
piety
to
his
great
commendation
:
and
they
apply
vnto
him
this
place
of
S.
Paule
.
Deare
Lucas
the
Phisition
greeteth
you
.
A.
The
which
notwithstandinge
hereafter
wee
will
shew
to
bee
very
vnlykely
.
Colos.
4.14
But
their
opinion
is
more
probable
,
which
affirme
hym
to
be
one
of
those
three
,
which
brought
the
latter
Epistle
to
the
Corinthians
,
as
wee
may
reade
in
the
18.
verse
of
the
8.
Chapter
to
the
Corinthians
.
2.
Timot.
4.11
.
And
this
is
without
all
controuersie
,
that
Paule
made
mentition
of
this
our
Euangeliste
,
when
hee
wrote
thus
vnto
Philemon
:
Marcus
,
2.
Timo.
2.8
.
Aristarchus
,
Demas
,
Lucas
,
my
fellow
labourers
salute
you
.
And
writinge
vnto
Timothe
,
hee
sheweth
that
hee
suffered
with
him
all
maner
of
perilles
for
the
name
of
Christ
,
when
as
all
the
rest
of
his
fellowes
either
forsooke
him
,
or
els
fell
away
.
Luke
(
saith
he
)
is
with
me
alone
.
C.
Notwithstandinge
that
which
Eusebius
affirmeth
is
to
childish
as
that
Paule
is
the
Author
of
that
Gospell
,
of
the
which
S.
Luke
beareth
the
name
,
because
he
maketh
mention
of
his
Gospell
.
As
though
it
did
not
euydentlye
appeare
by
that
which
is
straight
after
added
,
that
hee
speaketh
of
the
whole
preaching
,
and
not
of
one
Booke
.
For
he
saith
,
For
the
which
I
suffer
trouble
,
euen
vnto
bondes
.
And
it
is
certain
that
he
did
not
suffer
bonds
,
for
the
writing
of
a
Booke
,
but
because
he
did
minister
&
preach
with
open
mouth
the
Doctrine
of
Christ
,
A.
More
ouer
this
faithfull
Seruaunte
of
Chryst
.
S.
Luke
hath
left
vnto
vs
two
sacred
Histories
,
the
which
he
hath
written
no
lesse
diligently
than
faithfully
.
R.
In
the
first
hee
hath
written
both
Learnedly
and
also
most
plainely
,
concerning
the
acts
,
Doctrine
and
Ghospell
of
our
Lord
and
Sauiour
Iesus
Christ
:
in
the
other
,
he
hath
very
artificially
penned
the
Actes
of
the
Apostles
of
christ
from
the
time
of
his
assention
into
Heauen
.
And
both
these
hee
he
queathed
to
a
certaine
godly
Religious
man
named
Theophilus
his
deare
friend
:
C.
that
hauinge
the
custody
of
this
Heauenly
treasure
,
hee
might
faithfully
leaue
and
dispose
the
same
vnto
his
Posterity
.
A.
But
because
the
author
him selfe
,
contrary
to
the
maner
of
the
other
Euangelists
,
hath
made
a
preface
to
this
Euangelicall
hystory
,
let
vs
contented
wyth
these
few
words
,
come
to
the
explication
of
the
same
.
FINIS
.
Chapter
the
first
.
1.
FOr
asmuch
as
manye
haue
taken
in
hand
to
set
forth
in
order
the
declaration
of
those
thynges
whych
are
most
suredly
to
bee
beleeued
amonge
vs
.
(
For
as
much
as
many
)
R.
This
Exordium
and
preface
,
which
Luke
hath
set
before
his
worke
,
sheweth
to
whom
this
worke
was
dedicated
:
and
also
what
mooued
the
author
him selfe
to
write
the
same
.
C.
Where
fore
only
Luke
maketh
a
preface
to
his
Gospell
,
that
he
might
briefely
shewe
the
cause
which
mooued
him
to
write
.
But
where
as
hee
writeth
to
one
man
alone
,
it
seemeth
very
absurde
:
seeing
it
rather
appertayned
to
his
Offyce
,
to
call
men
generally
to
the
Fayth
,
by
the
open
sounde
of
the
Trump
.
Therefore
it
seemeth
not
meete
,
that
the
Doctryne
,
which
belongeth
not
to
one
or
to
two
,
&
no
more
,
but
to
all
estates
of
men
,
should
be
by
him
priuately
dedicated
to
his
Theophilus
.
Hereupon
it
came
to
passe
the
some
thoughte
this
word
Theophilus
,
to
be
a
name
appellatiue
,
and
that
al
the
Godly
are
called
theophilos
,
that
is
to
say
Louers
of
God
,
of
the
Greeke
worde
Theos
and
Philos.
To
the
which
Opinion
the
Epithete
whych
is
therewithal
added
is
contrary
:
For
hee
calleth
him
,
Most
exellent
Theophilus
.
And
,
wee
neede
not
be
a
fearde
,
of
that
absurdity
,
which
mooued
them
to
that
Iudgement
and
opinion
:
for
the
doctrine
of
the
Apostle
Paule
,
doth
not
therefore
the
lesse
appertayne
to
all
men
,
because
hee
hath
dedicated
some
of
his
Epistells
to
certayne
Cytties
,
and
other
some
also
to
men
.
Nay
,
if
wee
call
to
mynde
the
condition
of
their
times
,
we
will
confesse
that
this
was
very
well
&
wisely
foreseene
and
done
of
Luke
;
The
Worlde
was
full
of
Tyrants
,
which
with
feare
and
terrors
hindered
the
course
of
their
Doctrine
.
This
gaue
sathan
and
his
ministers
occasion
to
disperse
abroade
the
cloudes
of
errors
,
which
might
obscure
and
trouble
the
pure
light
.
And
because
the
common
sort
of
men
were
not
carefull
ynough
for
the
keeping
of
the
purity
of
the
Gospell
,
and
fewe
diligently
wayghed
what
sathan
craftely
went
about
,
and
how
great
daunger
there
was
in
such
fallacies
and
subtill
snares
:
as
euery
man
excelled
others
in
fayth
which
was
rare
,
and
in
the
excellent
gyftes
of
the
spirite
,
so
it
became
him
to
vse
the
greater
care
and
dilligence
to
keepe
the
Doctrine
of
Piety
,
all
that
hee
coulde
,
pure
and
vnspotted
from
all
corruption
.
Such
were
chosen
of
God
to
be
as
it
were
preseruers
of
his
woorde
,
and
faythfully
to
leaue
and
to
Dispose
vnto
their
Posterity
,
the
heauenly
Doctrine
which
they
had
in
their
custody
.
Wherefore
,
to
this
ende
,
and
for
this
cause
Luke
dedicateth
his
Gospell
vnto
Theophilus
,
2.
Timot.
2
14.
and
3.14
.
that
hee
mighte
take
vppon
him
the
faythfull
custody
of
the
same
.
The
which
office
Paule
also
commendeth
and
enioyneth
his
Tymotheus
.
B.
Also
many
of
the
auncient
Fathers
affirme
that
the
Euangelist
Marke
,
writ
his
Gospell
vpon
the
reporte
of
Peter
,
and
the
Euangelist
Luke
hys
Gospells
from
the
mouth
of
Paule
.
Many
thinke
that
Marke
did
so
,
whom
Peter
calleth
his
sonne
.
Furthermore
,
they
say
that
hee
was
also
a
Companion
of
Paule
,
1.
Pet.
5.13
Colos.
4.10
of
whom
he
him selfe
speaketh
,
sayinge
,
Aristarchus
my
Pryson
fellow
saluteth
you
,
and
Marke
,
Barnabas
systers
sonne
.
Last
of
all
,
they
say
that
hee
preached
Christe
the
twelfth
yeare
after
he
had
suffered
his
Passion
;
in
Aegypt
and
in
Alexandria
;
and
that
hee
interpreted
those
thinges
which
Peter
preached
.
And
heereuppon
they
are
broughte
to
beleeue
that
hee
sawe
the
Lord
in
the
flesh
,
and
that
hee
belieued
in
him
,
and
also
that
hee
knewe
many
of
those
thinges
which
hee
hath
written
by
his
owne
sight
.
BV.
For
whereas
some
make
him
only
an
Abbridger
of
Mathew
that
is
altogether
vntrue
:
For
otherwise
there
shoulde
bee
onely
three
Euangelists
:
euen
as
wee
haue
shewed
in
the
Argument
of
the
Gospel
after
Marke
.
But
concerning
Luke
,
it
is
euident
ynough
by
this
Prologue
that
he
receiued
those
things
which
he
hath
written
,
not
of
Paule
,
(
who
knew
not
Christe
before
Stephen
was
put
to
death
)
but
of
th●se
which
had
seene
with
their
Eyes
from
the
beginninge
those
thinges
which
were
done
by
the
Lorde
,
and
were
some
parte
of
those
thinges
which
they
declared
.
But
why
these
two
writte
their
Gospells
after
Mathew
,
or
Mathew
after
these
two
,
when
as
notwithstandinge
the
whole
three
shewe
one
thing
,
this
seemeth
to
be
the
more
likely
cause
,
for
that
they
wrote
them
in
diuers
countreys
,
and
the
same
farre
distante
one
from
another
,
in
so
much
that
the
one
hadde
no
hope
that
the
writinges
of
the
other
woulde
come
vnto
the
Countrey
where
he
was
.
For
who
neede
to
doubt
but
that
they
,
which
from
the
beginning
knew
&
vnderstoode
by
Fayth
these
wonderfull
Iests
and
most
wholsome
wordes
of
the
Lorde
,
appoynted
their
Preachers
to
put
the
same
in
writinge
,
leaste
any
of
them
shoulde
bee
forgotten
:
and
so
by
this
meanes
other
Gosples
were
written
to
other
some
?
The
which
occasion
Sathan
by
and
by
takinge
,
thrust
in
al-also
his
Euangelistes
into
the
Churches
,
which
tooke
vpon
them
to
write
the
sayinges
and
deedes
of
the
Lorde
,
but
mingled
withall
their
owne
dreames
and
Imaginations
.
Whereby
it
came
to
passe
(
as
the
Nature
of
man
is
alwayes
wont
more
to
fancy
the
Imaginations
of
men
,
the
which
thinge
the
delighte
it selfe
which
is
alwayes
taken
of
Fables
,
Tales
,
Pageants
,
and
such
like
vaine
Fantasies
,
manifestly
proueth
)
that
many
preferring
Lyes
before
the
truth
,
forged
vnto
themselues
a
sayned
Christe
.
And
thus
a
booke
concerning
the
Infancy
of
our
Sauiour
was
receiued
of
many
,
with
many
other
gospells
and
writings
,
not
only
Apocrifa
,
but
also
very
pernicious
;
with
the
which
the
godly
Byshops
afterwards
had
no
light
contencion
.
This
mischiefe
began
to
take
place
in
Lukes
time
:
whereuppon
seeinge
that
neyther
the
Gospells
of
Mathewe
,
nor
of
Marke
were
in
that
Region
,
was
moued
with
the
loue
of
truth
and
sincere
Chrystianisme
to
write
the
Gospell
,
by
which
,
not
so
much
this
Theophilus
(
to
whom
specially
he
wrote
the
same
)
as
others
also
,
omitting
trifells
,
might
haue
the
certainty
of
those
thinges
,
concerninge
which
they
were
taught
.
Therefore
the
Euangelist
Luke
sayth
here
(
For
so
much
as
many
haue
taken
in
hand
)
As
they
which
haue
wrytten
Gospells
in
the
names
of
Bartholmew
,
of
Andrew
,
of
Nicodeme
,
of
Mathie
,
of
the
Nazarites
,
and
in
the
names
of
many
others
.
C.
Hee
seemeth
heere
to
alleage
the
cause
of
his
writinge
,
which
ought
rather
to
haue
stayed
him
from
writing
.
For
to
write
a
new
which
was
handeled
already
of
many
,
was
a
superfluouse
labour
,
if
so
be
they
had
faythfully
and
truly
done
their
duety
.
But
he
doth
not
so
much
as
in
one
woorde
accuse
them
eyther
of
deceipte
,
or
of
negligence
,
or
of
any
other
fast
:
therefore
in
effect
his
wordes
are
as
much
as
if
hee
should
say
that
hee
will
do
that
which
is
already
done
.
To
this
we
aunswere
.
That
although
hee
spareth
others
which
had
written
before
,
yet
notwithstanding
he
doth
not
altogether
allow
their
labor
.
Hee
doth
not
expresly
say
they
had
written
of
doubtfull
thinges
:
but
challenging
vnto
him selfe
the
certainty
of
matters
,
modestly
derogateth
from
them
sure
and
vndoubted
credit
.
If
any
man
obiect
and
say
,
that
it
rather
became
him
sharply
to
inueygh
,
if
so
bee
they
disceyued
;
Wee
aunswere
agayne
,
that
it
might
bee
that
their
offence
was
not
great
,
which
was
rather
committed
of
rashe
zeale
than
of
maliciouse
wickednesse
:
and
that
therefore
there
was
no
cause
why
hee
should
vehemently
reproue
them
.
And
it
is
likely
that
they
were
onely
certayne
enterances
and
profers
,
which
beinge
at
the
time
not
greatly
hurtfull
,
had
afterwarde
done
more
harme
to
the
fayth
,
if
so
be
they
had
not
bene
prouided
for
in
tyme
.
Moreouer
it
is
profitable
to
noate
,
that
God
which
prouided
this
remedy
by
Luke
for
superfluouse
writings
,
by
his
wonderfull
counsayle
broughte
to
passe
,
that
others
beinge
by
publique
consent
reiected
,
these
only
might
haue
credit
,
in
whom
his
reuerend
maiesty
perfectly
shyned
.
Whereby
their
madnesse
is
lesse
tollerable
,
which
do
now
set
forth
vnto
the
whole
Worlde
wicked
and
vngodly
fables
,
vnder
the
name
of
Nicodemus
,
or
of
any
other
.
(
To
set
forth
in
order
)
E.
He
vseth
this
phrase
of
speach
,
because
som
others
had
set
forth
certayne
thinges
vnperfectly
gleaninge
heere
and
there
and
not
prosecutinge
any
thinge
at
the
full
.
Yea
the
Euangelist
Mathew
him selfe
,
although
hee
bee
more
plentifull
than
the
rest
,
and
beginneth
with
the
very
Natiuity
of
Christe
like
a
Hystoriographer
,
yet
notwithstandinge
hee
hath
pretermitted
almost
all
the
Chyldhoode
,
and
youth
of
Christe
.
Also
the
Gospel
of
Marke
omitteth
many
thinges
,
and
begynneth
the
Euangelicall
Hystory
at
the
preachinge
of
Iohn
the
Baptist
.
Iohn
toucheth
certayne
thinges
gleaningly
,
as
omitted
of
the
rest
.
Wherefore
S.
Ambrose
gieueth
vnto
Luke
a
Hystoricall
or
peculier
style
.
For
when
hee
hath
geuen
to
euery
one
of
the
Euangelists
that
which
belongeth
vnto
him
,
hee
sayth
,
S.
Ambro.
But
S.
Luke
obserued
as
it
were
a
certaine
Hystoricall
order
,
and
hath
reuealed
vnto
vs
more
of
the
Lords
Myracles
:
notwithstandinge
so
that
the
Hystory
of
this
Gospell
might
comprehend
al
the
Vertues
of
Wisedome
.
And
a
litle
after
he
sayth
,
For
wee
haue
sayd
that
this
Booke
of
the
Gosple
was
penned
with
a
Hystoricall
style
.
To
bee
shorte
,
if
so
bee
wee
compare
him
with
others
we
shall
see
that
hee
hath
bestowed
much
more
Laboure
,
as
well
in
wrytinge
of
matters
,
as
in
expressing
Preceptes
.
Also
this
our
Euangelist
after
the
Hystoricall
maner
beginneth
with
narration
.
There
was
(
sayth
he
)
in
the
daies
of
Herod
the
king
.
&c.
The
which
History
he
prosecuteth
to
the
end
.
(
Which
are
most
suredly
to
bee
beleeued
)
B.
The
Euangeliste
woulde
haue
those
thinges
which
hee
is
about
to
shewe
,
to
bee
taken
and
receyued
not
as
matters
of
Chaunce
,
but
as
Matters
of
waight
and
credit
,
euidently
proued
,
&
without
all
doubt
.
For
somuch
doth
the
Greeke
worde
importe
.
C.
There
is
in
this
speache
a
secrete
Antithesis
,
or
comparison
(
as
wee
sayd
before
)
because
hee
challenging
to
himselfe
the
authority
of
a
faythfull
witnesse
,
abrogateth
credit
from
others
which
taught
the
contrary
.
B.
Let
vs
learne
by
this
example
of
Luke
,
to
follow
with
all
diligence
,
sincerity
,
&
certaynty
in
Gods
matters
,
least
at
any
time
wee
imbrace
the
Imaginations
of
men
for
the
worde
of
God
.
Let
vs
bee
no
longer
Chyldren
wauering
and
caryed
about
with
euery
wynde
of
Doctrine
,
in
the
wilinesse
of
men
,
Ephe
4.14
in
craftinesse
to
the
laying
wayte
of
deceipt
.
They
which
are
led
by
their
owne
opinions
must
of
necessity
abyde
doubtfull
:
the
which
is
far
from
a
Christian
man
,
who
ought
to
bee
most
certainely
perswaded
by
the
spirite
of
God
of
those
thinges
which
hee
belieueth
concerninge
Chryste
.
Wherefore
also
they
which
are
faythfull
Mynisters
appoynted
of
God
to
geue
vnto
his
family
the
worde
of
saluation
,
if
at
any
time
(
as
often
times
it
happeneth
vnto
men
)
as
vndiscreete
persons
they
doe
mingle
with
the
true
heauenly
foode
the
poyson
of
humane
inuencions
,
they
ought
not
onely
most
willinglye
to
suffer
both
them selues
&
also
their
Brethren
to
be
admonished
thereof
,
but
also
intreate
them
to
doe
it
.
Whereuppon
Paule
when
one
did
prophesie
would
haue
the
rest
to
Iudge
,
1.
Cor.
14
29.
least
any
humane
thinge
should
creepe
into
the
Churches
vnder
the
name
of
Gods
worde
.
Here
wee
see
that
Luke
doth
note
or
accuse
none
of
all
those
which
tooke
vppon
them
to
set
forth
a
story
of
the
Lords
Actes
,
of
any
notable
lye
or
error
,
but
only
of
vncertainty
:
and
yet
notwithstanding
he
thought
that
cause
sufficiente
,
for
him
also
to
write
the
narration
of
these
thynges
.
Verely
if
in
this
lyfe
we
haue
nothing
more
wholesome
than
the
Woorde
of
God
;
it
is
meete
that
wee
shoulde
not
bee
lesse
carefull
to
set
forth
&
preserue
the
sincerity
of
the
same
,
then
Sathan
continually
laboureth
to
leauen
&
corrupt
the
same
.
(
Among
vs
)
C.
This
ought
to
bee
referred
to
the
faythfull
.
B.
But
hee
seemeth
very
sclenderly
to
ground
fayth
vpon
the
report
of
men
,
which
ought
to
be
stayed
onely
vpon
the
woorde
of
God
.
And
in
deede
the
certainty
of
fayth
is
attributed
to
the
sealing
of
the
Spirite
.
Wee
aunswere
,
that
Fayth
,
except
the
authority
of
God
bee
chiefly
esteemed
and
doe
first
take
place
will
bee
contented
and
satisfied
with
no
testimonyes
of
men
:
notwithstandinge
when
there
is
firste
in
them
the
internall
confirmation
of
the
Spirite
,
that
they
haue
also
gieuen
vnto
them
a
certaine
Hystorical
knowledge
of
thinges
.
Wee
call
that
a
Hystoricall
knowledge
,
which
wee
conceyue
of
matters
done
,
eyther
by
our
owne
sighte
,
or
els
by
the
reporte
of
others
.
For
concerninge
the
manifest
workes
of
God
,
wee
must
geeue
no
lesse
eare
vnto
eye
Witnesses
,
Knowledge
Hyst●rical
.
then
wee
muste
geeue
credit
vnto
experience
.
Moreouer
Luke
doth
not
followe
pryuate
Authors
,
but
such
as
were
also
Ministers
of
the
Worde
.
By
the
which
Titell
he
extolleth
them
aboue
the
degre
of
humane
authority
,
Sayinge
,
2.
Euen
as
they
delyuered
them
to
vs
,
which
from
the
beginninge
sawe
them
,
them selues
wyth
their
Eyes
,
and
were
some
parte
of
those
thinges
which
they
shewed
.
(
Euen
as
they
deliuered
them
to
vs
,
)
E.
Therefore
it
euidente
that
the
Euangelist
LVKE
hath
wrytten
those
things
which
hee
heard
of
others
.
For
that
is
delyuered
which
is
by
narration
vttered
from
one
to
another
.
But
hee
writeth
not
those
thinges
which
hee
hath
heard
of
euery
one
,
but
that
which
hee
hath
hearde
of
men
of
vndoubted
credit
:
(
that
is
saye
)
of
those
which
were
present
at
the
doing
of
all
those
thinges
which
they
shewed
.
(
And
were
some
part
of
those
things
which
they
shewed
)
A.
Or
,
which
were
Mynisters
of
the
worde
.
For
so
they
which
haue
bene
well
exercised
in
the
worde
of
GOD
thoughte
good
to
translate
it
.
For
hee
calleth
the
Apostells
Mynisters
of
the
worde
,
which
were
appoynted
Mynisters
in
preaching
the
worde
of
the
Gospell
.
He
which
only
seeth
,
may
report
otherwyse
then
hee
sawe
:
but
these
were
not
onely
eye
witnesses
,
but
were
appoynted
also
Mynisters
.
C.
Wherefore
they
faithfully
reported
that
which
they
hadde
seene
and
preached
.
He
meaneth
therefore
that
they
testefied
vnto
him
concerning
the
Gospell
,
to
whom
authority
was
geeuen
of
GOD
to
preache
the
same
.
Hereof
also
commeth
that
security
of
the
which
strayte
way
hee
maketh
mencion
,
the
which
excepte
it
bee
stayed
on
God
,
may
afterward
be
shaken
and
troubled
.
Therefore
it
contayneth
great
wayght
,
that
hee
calleth
those
Mynisters
of
the
word
,
of
whom
hee
hath
receyued
his
Gosple
:
because
the
faythfull
may
thereby
gather
that
they
Witnesses
which
ought
not
to
be
denyed
or
excepted
.
3.
I
determined
also
as
soone
as
I
had
searched
out
dylligently
all
thynges
from
the
begynninge
,
that
then
I
woulde
wryte
vnto
thee
,
most
excellent
Theophilus
.
(
As
soone
as
I
had
searched
out
dilligently
)
E.
The
olde
translation
hath
,
When
I
had
attayned
all
thinges
.
And
the
Greeke
worde
is
metaphorically
taken
from
those
,
which
followe
one
steppe
by
steppe
,
least
they
loose
any
whit
of
the
way
.
Therefore
the
minde
of
Luke
in
this
place
is
to
expresse
his
paynes
and
dilligence
in
enquyringe
&
searching
out
the
truth
.
This
note
beginning
at
L.
is
taken
o●t
of
Francis
Lambert
by
the
translator
,
and
added
because
Marlorate
is
but
briefe
.
L.
How
diligently
wee
oughte
to
examine
those
thinges
which
are
taught
,
the
Euangelist
sheweth
by
his
Example
when
hee
sayth
,
I
determined
also
as
soone
as
I
had
searched
oute
diligentlye
all
thinges
from
the
beginning
.
&c.
For
the
Teacher
must
take
heede
,
that
hee
teache
nothing
but
that
is
sounde
,
true
,
and
most
certayne
.
Also
the
Godly
hearers
must
be
assertayned
of
that
doctryne
which
they
must
beleue
,
that
it
is
the
worde
of
God
,
and
the
moste
sincere
truthe
.
Otherwyse
they
shall
not
bee
able
to
stande
agaynst
Synne
,
Death
,
and
Hell
.
For
by
Fayth
onely
in
the
worde
of
God
these
are
ouercome
,
the
which
cannot
be
firme
&
sincere
,
excepte
first
of
all
the
mynde
bee
assured
concerninge
the
truth
of
the
worde
.
(
Most
excellente
Theophilus
)
E.
Theophilus
is
the
proper
name
of
a
notable
and
worthy
Personage
,
to
whom
this
Booke
(
which
appertayneth
to
all
the
faythfull
)
was
dedicated
by
S.
Luke
:
euen
as
wee
haue
sayd
before
in
the
first
verse
.
4.
That
thou
mightest
know
the
certainty
of
those
things
,
whereof
thou
hast
ben
informed
.
(
That
thou
mightest
know
)
E.
The
latine
word
is
not
,
vt
Cognoscas
,
but
vt
Agnosias
;
betwene
the
which
there
is
dyfference
:
for
Cognoscere
signifieth
to
know
,
but
Agnoscere
signifieth
to
know
of
olde
,
or
by
proofe
:
As
wee
knowe
him
whose
face
we
haue
seene
not
many
yeares
before
.
(
Whereof
thou
hast
bene
informed
)
In
olde
time
,
they
which
were
newly
baptised
,
had
deliuered
vnto
them
the
mysteries
of
the
Christian
fayth
,
but
by
word
of
mouth
without
writing
:
according
to
the
maner
of
those
olde
Deuines
amonge
the
Aegyptians
,
Druides
,
were
somtime
in
F●ance
called
Gallia
one
of
the
the
two
estates
of
l●ke
con●ition
as
the
spiritualty
is
now
among
vs
.
and
of
the
Druides
amonge
the
Frenchmen
.
This
,
was
to
be
newly
instructed
in
the
misteries
:
the
which
Paule
,
and
Luke
call
in
Greeke
Gatechein
:
for
Echein
,
signifieth
to
sounde
with
the
voyce
:
whereof
came
Catechein
,
which
signifieth
to
teache
and
instruct
by
worde
of
mouth
those
thinges
,
which
thou
wilt
not
leaue
in
wrytinge
.
Whereupon
they
which
were
taught
were
called
after
the
same
maner
Catechoumenoi
,
or
Catechetoi
,
that
is
,
not
yet
entered
into
Religion
:
and
they
which
taughte
Catechetai
,
that
is
to
say
,
Teachers
.
The
Sence
therefore
and
meaninge
of
S.
Luke
is
this
,
That
thou
mightest
nowe
more
fully
and
certainly
know
by
wryting
those
thinges
which
thou
afore
time
at
thy
entery
into
Religion
learnedst
by
woorde
of
mouth
.
Hereby
wee
learne
that
wee
must
reade
S.
Luke
to
this
ende
that
wee
might
be
without
all
feare
and
secure
in
his
narration
,
not
doubtinge
whether
he
speake
in
good
sooth
yea
or
no
,
but
assuring
our selues
that
wee
haue
a
true
and
most
certaine
narration
.
(
The
certainty
of
those
thinges
)
E.
Wee
doe
the
more
assuredly
knowe
those
thinges
,
which
wee
haue
learned
by
writing
and
order
,
specially
if
wee
haue
hearde
the
same
before
of
others
,
or
all
one
thing
of
the
selfe
same
men
:
because
the
continuance
of
the
narration
doth
bring
great
credit
to
any
thing
.
C.
This
place
verely
is
worthy
to
be
noted
with
dilligence
:
for
the
Worlde
cannot
discerne
fayth
from
an
opinion
.
For
that
which
the
World
conceiueth
hath
no
certaynty
:
But
God
woulde
haue
vs
sure
.
There
is
also
another
common
error
,
for
some
men
when
they
would
haue
any
certainty
,
doe
rather
canfirme
and
stay
them selues
vppon
thinges
which
come
vnlooked
for
,
then
vpon
the
manifest
truth
.
But
wee
see
that
God
will
not
haue
vs
to
wander
:
for
hee
hath
gieuen
vs
that
vppon
the
which
wee
may
stay
our selues
,
as
this
Hystory
.
Let
vs
vse
his
benefite
,
and
not
settell
our
myndes
in
error
and
in
doubtfull
matters
vnder
the
pretence
of
Fayth
.
And
withall
let
vs
knowe
that
we
must
not
receiue
for
a
certaynty
what
soeuer
is
spoken
,
but
must
vse
Iudgement
.
As
for
Example
,
there
were
many
vayne
Opinions
spread
abroade
after
the
resurrection
of
Christ
:
all
which
if
a
man
will
imbrace
,
there
shall
be
no
ende
.
Therefore
the
Lorde
gaue
vnto
his
Apostells
a
deepe
&
wise
consideration
in
writing
that
we
might
haue
somewhat
certayne
.
Neuerthelesse
,
wee
must
take
heede
,
that
we
thinke
not
the
authority
of
that
holy
Scripture
,
to
depend
vpon
men
,
as
the
enemies
of
truth
dreame
,
but
vpon
the
true
God
,
who
hath
spoken
by
his
holy
spirite
in
his
seruauntes
.
R.
Wherefore
,
how
well
so
euer
wee
knowe
the
Canonicall
Scripture
,
because
the
Church
hath
allowed
the
same
,
yet
notwithstandinge
neyther
the
true
Church
of
Christe
,
nor
the
Hypocriticall
and
false
Church
,
which
is
mixte
with
the
true
Church
,
oughte
to
vsurpe
vnto
them
so
great
authority
,
as
to
inuert
the
holy
Scripture
,
to
appoynt
newe
Commaundementes
of
God
,
and
to
make
newe
Articles
of
fayth
:
but
we
ought
rather
to
doe
this
,
that
seeing
this
holy
Scripture
which
the
Church
hath
deliuered
to
vs
as
it
were
from
hande
,
to
hande
,
is
approoued
and
confirmed
by
most
assured
testimonies
,
and
seing
that
wee
men
are
not
the
Authors
,
but
the
Witnesses
of
the
Scripture
,
not
Heads
,
but
Members
of
the
Church
,
not
maisters
,
but
mynisters
,
not
Lords
but
the
seruauntes
of
Christe
:
this
I
say
considered
wee
oughte
to
imbrace
this
Scripture
with
both
hands
.
Let
vs
submit
our selues
to
these
commaundements
of
God
,
which
are
conteined
in
this
Scripture
,
and
let
vs
obay
this
fayth
,
which
is
prescribed
vnto
vs
longe
before
by
the
Prophetes
and
Apostles
and
so
by
the
whole
Apostolyke
church
that
we
may
attayne
true
Saluation
in
Chryst
Iesus
,
the
which
we
oughte
to
desyre
aboue
all
Thinges
in
the
World
.
5
There
was
in
the
Dayes
of
Herode
the
Kynge
of
Iurye
a
certayne
Prieste
named
Zacharias
,
of
the
course
of
Abia
,
and
his
wife
was
of
the
daughters
of
Aaron
,
and
her
name
was
Elyzabeth
.
(
There
was
in
the
Dayes
of
Herode
.
)
B.
The
Myraculous
rising
of
Iohn
the
first
Euangelyste
,
made
somewhat
to
the
commending
of
the
pryce
of
the
Gospell
,
and
of
the
acceptable
time
which
began
when
the
Gospell
was
preached
in
the
Worlde
.
C.
Wherfore
verye
fitely
Luke
begynneth
his
Gospell
at
Iohn
the
Baptiste
:
euen
as
a
man
which
would
speake
of
the
Day
Lyghte
,
beginneth
at
the
Day
starre
.
For
he
went
before
the
Sonne
of
ryghteousnes
,
which
was
euen
arysing
,
as
doth
the
Morning
starre
.
The
rest
of
the
Euangelistes
also
make
mencion
of
him
,
but
they
begin
at
that
time
when
he
executed
hys
Office
.
But
Luke
seeketh
to
brynge
Credit
and
estimation
vnto
him
before
hee
was
borne
,
setteth
forth
the
wonderfull
and
mighty
power
of
God
in
his
Infancie
,
and
sheweth
that
he
was
appointed
of
God
to
be
a
Prophete
before
men
could
discerne
what
he
should
bee
,
the
whych
he
doth
to
this
ende
&
purpose
,
that
he
might
be
heard
with
the
greater
reuerence
,
when
he
should
come
abroad
to
set
forth
the
glory
of
Chryst
.
And
this
Herode
of
the
which
Luke
maketh
mencion
,
was
the
son
of
Antipater
whome
his
Father
aduaunced
vnto
the
Kingedome
:
in
inlargynge
whereof
he
tooke
such
paynes
and
Laboure
that
hee
was
called
Herode
the
greate
.
And
there
are
some
whych
thinke
that
he
was
therefore
heere
named
of
Luke
because
hee
was
the
firste
forreyne
Kyng
.
And
that
therefore
it
was
a
conuenient
time
for
the
redemption
,
because
the
Scepter
was
come
to
a
straunge
Nation
.
But
they
which
so
say
,
do
not
well
vnderstande
the
Prophesie
of
Iacob
,
Ge.
49.10
.
where
the
commynge
of
the
Messias
is
not
simpely
promysed
when
the
Iewes
should
be
depriued
of
the
Scepter
,
but
when
the
same
was
taken
away
from
the
Tribe
of
Iuda
.
Howbeit
this
was
not
the
meanings
of
the
holy
Patriarke
,
that
the
Trybe
of
Iuda
should
be
spoyled
of
his
Scepter
before
Chryste
came
:
but
that
the
regiment
of
the
People
should
bee
stable
in
the
same
,
vntill
Chryste
,
that
in
hys
person
the
continuance
of
the
same
should
at
the
last
be
permanent
.
And
although
at
what
time
the
Machabeis
floryshed
the
Trybe
of
Iuda
had
no
preheminence
amonge
the
rest
,
and
shortely
after
the
last
Captayne
Iohn
of
the
same
Nation
or
Trybe
was
slayne
:
Yet
notwithstanding
the
Regiment
and
Rule
was
not
quyte
extinguished
,
because
there
remayned
as
yet
a
chosen
Counsayle
of
the
Family
and
Posterity
of
Dauid
to
whome
belonged
the
chiefe
authority
:
and
it
continued
vntil
the
comming
of
Herode
,
who
by
the
wycked
slaughter
of
the
Iudges
reuenged
the
punishment
layed
vppon
him
,
because
hee
being
condempned
of
Murther
,
was
constrayned
to
choose
exile
and
banishment
then
to
suffer
Death
.
Therefore
the
Raigne
of
Herode
dyd
not
breake
the
Scepter
of
the
Tribe
of
Iuda
because
hee
was
a
straunger
:
but
because
by
his
Robbery
,
and
cruelty
all
the
dignity
which
remayned
in
that
Tribe
was
abolished
.
And
although
the
Kyngly
dignity
was
decayed
longe
before
,
and
the
Regiment
by
litle
and
litle
almost
quight
gone
,
yet
notwithstanding
that
decay
is
not
repugnant
with
the
Prophesie
of
Iacob
.
For
God
had
promysed
two
things
which
might
seeme
contrary
one
to
the
other
,
namely
,
that
the
seate
of
Dauid
should
be
euerlasting
:
and
that
after
it
was
decayed
he
would
repayre
the
same
agayne
:
that
the
power
of
the
kingdome
should
be
euerlastinge
,
and
yet
notwithstanding
a
braunch
should
come
out
of
the
deade
stocke
of
Isay
.
Both
which
must
needes
be
fulfilled
.
Therefore
GOD
suffered
the
Rule
which
he
had
erected
in
the
Tribe
of
Iuda
,
to
decay
for
a
time
,
to
the
ende
the
people
mighte
the
more
earnestly
hope
and
looke
for
the
Kyngdome
of
Christe
.
And
when
as
by
the
losse
of
a
Counsayler
,
the
hope
of
the
faythfull
was
as
it
were
cleane
cut
of
,
the
Lord
sodaynely
shyned
.
And
nowe
this
appertayneth
to
the
order
of
the
Hystory
,
when
the
tyme
of
the
thinge
done
is
noted
:
but
not
without
cause
the
myserable
condition
of
that
time
was
therewithall
noted
vnder
the
name
of
the
King
,
to
the
ende
that
Iewes
might
know
,
that
they
must
now
haue
respect
vnto
the
Messias
,
if
so
bee
they
woulde
faithfully
imbrace
Gods
couenante
.
Iohn
1.15.3.18
.
(
A
certayne
Priest
named
Zacharias
)
R.
Luke
going
about
to
describe
the
Natiuity
of
Christe
,
because
Iohn
the
Baptist
his
forerunner
was
to
bee
sente
before
him
,
to
testefie
to
Israell
that
hee
was
the
promysed
Messias
,
therefore
firste
of
all
hee
describeth
the
conception
and
Byrthe
of
Iohn
.
And
because
a
witnesse
hath
no
credit
(
specially
in
matters
of
greate
waight
)
except
hee
bee
very
honest
,
&
of
good
Fame
:
Therefore
first
of
all
Iohn
is
described
by
the
honesty
of
his
Stocke
and
Parents
,
and
by
the
myracles
,
by
which
not
so
much
his
natitiuity
was
adorned
,
as
the
authority
of
his
testimony
whych
hee
should
gieue
concerninge
Christe
was
commended
.
(
Of
the
course
of
Abia
)
C.
It
is
euident
by
the
sacred
Scriptures
,
1.
Cor.
24
that
the
Kinreds
of
the
Priestes
were
described
of
Dauid
by
certayne
degreese
.
In
that
which
matter
Dauid
did
nothing
against
the
commaundement
of
the
law
.
God
had
geuen
the
Priesthoode
to
Aaron
and
to
his
sonnes
:
the
rest
of
the
Leuites
hee
had
appoynted
to
lesser
offices
.
In
this
thinge
Dauid
made
no
alteration
:
but
his
purpose
was
partly
to
prouide
that
there
mighte
bee
no
tumult
amonge
the
multitude
:
and
partly
also
to
cut
of
Ambition
,
&
withall
to
bringe
to
passe
that
a
fewe
might
not
drawe
vnto
them
the
whole
office
,
and
the
greater
parte
sit
Idell
at
home
.
And
in
that
distribution
Abia
the
sonne
of
Eliazar
had
the
eight
place
.
Zacharias
therefore
was
of
the
Priestly
stocke
,
of
the
Posterity
of
Eleazar
,
who
succeded
his
Father
in
the
Office
of
the
high
Prieste
.
(
And
his
Wyfe
was
of
the
Daughters
of
Aaron
)
R.
Luke
seemeth
to
make
mencion
hereof
,
to
shew
that
Zachary
tooke
not
a
Wyfe
of
any
other
Trybe
,
as
many
other
did
,
which
was
against
the
lawe
of
God
.
C.
Moreouer
for
honors
sake
Luke
maketh
mencion
of
the
stocke
of
Elyzabeth
.
For
it
was
lawful
for
Zacharias
to
marry
the
Daughter
of
any
common
Leuite
.
It
appeareth
therefore
by
hys
Parentes
one
eyther
side
that
hee
was
in
his
order
no
contemned
person
.
But
how
Elizabeth
being
of
the
daughters
of
Aaron
,
coulde
be
the
Cosine
of
Mary
,
we
will
shew
in
the
36.
verse
of
this
Chapter
.
(
And
her
name
was
Elizabeth
)
That
is
to
say
,
The
rest
of
my
God
.
This
signification
did
very
well
belong
and
agree
to
this
Woman
,
seeing
that
of
her
hee
was
borne
,
which
preached
the
euerlastinge
and
blessed
Rest
whych
was
to
come
by
Christe
.
And
Zacharias
,
is
asmuch
to
say
,
as
mindefull
of
God
.
6.
They
were
both
righteous
before
God
,
and
walked
in
all
the
lawes
and
ordinances
of
the
Lord
,
that
no
man
coulde
finde
fault
with
them
.
(
They
were
both
righteous
before
God
)
C.
Luke
geueth
notable
testimony
to
the
Father
&
mother
of
Iohn
,
not
onely
that
they
lyued
holy
and
vnblameable
before
men
,
but
iustly
also
before
God
.
And
briefly
he
sheweth
what
righteousnes
this
was
,
when
he
sayth
that
they
walked
in
the
precepts
of
the
Lord
.
Both
are
diligently
to
be
noted
.
For
although
Zachary
&
Elyzabeth
are
praised
to
this
ende
,
that
we
might
knowe
that
the
Candell
which
shyned
before
the
sonne
of
God
,
came
not
oute
of
an
obscure
house
,
but
rather
out
of
a
noble
and
holy
stocke
:
notwithstandinge
vnder
their
example
,
the
rule
of
Godly
and
vpright
lyuinge
is
withall
set
forth
vnto
vs
.
●e
firiste
〈◊〉
to
a
●●ly
lyfe
.
This
therefore
is
the
first
thinge
which
wee
must
obserue
in
orderinge
of
our
lyfe
,
namely
that
we
endeuour
our selues
to
make
our selues
acceptable
before
God
.
●d
re●reth
a
●e
Con●nce
.
For
we
know
that
hee
specicially
requyreth
a
pure
heart
and
sincere
Conscience
.
Therefore
hee
shall
begin
at
the
wronge
ende
,
which
omitting
the
integrity
of
the
heart
followeth
onely
an
outwarde
shewe
of
lyfe
to
fulfill
the
Lawe
.
Workes
without
a
sincere
heart
are
not
acceptable
to
God
.
For
we
must
remember
that
God
to
whom
we
are
commaunded
to
haue
respecte
,
doth
not
beholde
the
outward
shew
of
workes
,
but
specially
the
hearte
.
Secondly
wee
must
imbrace
obedience
that
is
to
say
,
The
second
step
to
godlines
.
no
man
must
frame
to
himselfe
a
newe
forme
of
obedience
at
his
owne
pleasure
,
without
the
worde
of
God
,
but
they
must
suffer
them selues
to
be
gouerned
by
him
.
For
this
definition
is
not
to
be
neglected
,
that
they
are
iust
which
frame
their
Lyfe
accordinge
to
the
commaundementes
of
the
Lawe
.
By
which
is
proued
that
God
is
not
Delyghted
wyth
Mans
fayned
worshipinges
,
&
that
the
whole
course
of
humane
lyfe
is
erroneous
so
soone
as
he
forsaketh
the
Lawe
of
God
.
Therefore
Luke
calleth
Zacharias
&
Elyzabeth
,
righteouse
,
because
they
walked
in
the
commaundements
of
the
Lord
,
&
because
they
were
accepted
for
such
before
the
Lord
.
For
they
are
not
therefore
called
iust
,
because
they
obserued
al
the
commaundements
of
the
Law
(
euen
as
Iob
was
called
iust
because
hee
perfourmed
the
whole
Lawe
)
but
because
they
beinge
receiued
into
the
fauour
of
God
,
then
also
they
pleased
him
with
their
workes
,
the
which
hee
wayghed
with
fatherly
compassion
and
not
with
extreame
Rigor
.
For
althoughe
wee
doe
all
those
thinges
which
are
commaunded
vs
to
doe
,
Luk.
17.10
yet
notwithstandinge
wee
are
vnprofitable
seruaunts
.
For
what
doth
God
owe
vnto
vs
?
Coulde
euer
a●y
man
fulfill
the
Lawe
?
Or
shall
a
man
bee
counted
ryghteouse
for
doinge
one
or
two
Goodworkes
being
a
transgressor
of
al
the
rest
of
the
workes
of
the
Lawe
?
This
were
very
absurde
.
Or
shall
he
bee
counted
righteouse
for
many
good
workes
sake
,
if
so
bee
hee
bee
guilty
of
transgression
in
any
poynte
?
No
man
dare
affyrme
this
,
the
prescript
of
the
Lawe
denyinge
the
same
,
and
proclayminge
all
those
to
be
accurssed
,
which
doe
not
all
their
Lyfe
time
fulfill
all
the
commaundementes
of
the
Lawe
.
Finally
,
is
there
any
worke
,
which
deserueth
not
to
be
condemned
of
impurity
or
imperfection
?
And
how
shoulde
it
bee
then
in
his
sighte
for
whom
the
stars
are
scarse
cleane
inough
,
Iob.
15.14
.
nor
the
Angels
righteous
inough
?
Thus
we
are
constrayned
to
graunt
that
there
is
no
goodwork
which
is
not
polluted
with
transgressions
and
with
his
owne
corruption
,
that
it
may
be
without
the
honor
of
righteousnesse
.
Therefore
it
commeth
of
the
righteousnesse
of
fayth
,
that
workes
are
counted
righteouse
before
God
which
otherwise
are
impure
,
vncleane
,
vnperfecte
,
and
vnworthy
his
presence
deuine
.
Righteousnesse
of
fayth
.
Zacharias
and
Elizabeth
therefore
were
ryghteous
because
God
imputed
not
vnto
them
their
sinnes
:
Sinne
is
in
the
most
holy
.
for
they
also
were
not
without
their
corruptions
.
But
God
accepted
their
obedience
though
it
were
vnperfect
:
because
they
bended
them selues
to
serue
the
Lord
.
An
example
hereof
we
haue
in
Abraham
.
Coulde
hee
doe
a
more
notable
deede
than
to
bee
willing
to
offer
his
only
sonne
?
But
shall
we
thinke
that
he
was
so
willing
to
obay
and
fulfill
that
which
the
Lorde
had
commaunded
that
he
wauered
&
doubted
nothinge
at
all
?
No
doubt
the
fleshe
wonderfully
rebelled
.
But
seeing
hee
withstoode
the
same
we
must
acknowledge
the
greater
constancy
to
be
in
him
.
But
yet
if
hee
come
before
the
tribunall
seate
,
&
if
God
enter
into
extreame
Iudgment
with
him
,
shall
he
(
thinke
you
)
be
founde
so
perfect
that
nothing
is
wanting
:
No
verely
:
seeing
the
very
starres
(
as
we
sayd
before
)
are
impure
in
his
sighte
.
Such
are
all
the
works
of
his
sayntes
:
but
God
of
his
fatherly
mercy
and
compassion
,
accepteth
them
for
righteouse
and
perfect
.
Therefore
they
are
sayd
to
walke
in
the
commaundements
of
the
Lord
and
to
be
righteous
.
(
In
all
the
Lawes
and
Ordinaunces
of
the
Lorde
)
C.
Betwene
Lawes
and
ordynaunces
this
is
the
difference
,
that
the
name
of
Ordynances
is
properly
referred
to
the
exercises
of
piety
&
deuine
worship
:
but
the
first
is
more
generall
,
and
pertayneth
as
well
to
the
worship
of
God
as
to
the
duties
of
Charity
.
For
the
Hebrew
worde
(
which
signifieth
statutes
,
and
decreese
)
is
turned
by
the
Greeke
Interpreter
to
Iustifications
for
the
which
our
Englishe
translation
hath
,
Ordinances
.
But
the
Hebrew
worde
in
the
holy
Scripture
signifieth
Ceremonies
,
by
which
the
People
exercised
them selues
in
the
worship
of
God
and
in
the
confession
of
fayth
.
And
althoughe
Hypocrites
are
in
this
parte
very
curious
and
dilligent
,
yet
notwithstanding
they
are
far
vnlike
Zacharias
and
Elizabeth
.
For
the
sincere
Worshippers
of
God
,
as
were
these
two
,
do
not
imbrace
naked
and
bare
Ceremonies
:
but
bending
them selues
wholly
vnto
the
truthe
,
doe
obserue
them
spiritually
.
But
impure
and
Hypocriticall
men
,
althoughe
they
dayly
weary
them selues
in
externall
Ceremonies
,
yet
notwithstandinge
because
they
obserue
them
not
as
they
are
commaunded
of
God
,
they
do
nothing
but
trifell
and
loose
their
labor
.
To
be
shorte
,
in
these
two
words
is
comprehended
the
whole
lawe
.
Obiection
But
if
so
be
Zacharias
&
Elizabeth
were
irreprehensible
in
keping
the
lawe
,
they
had
no
neede
of
the
grace
of
Christe
:
for
the
full
obseruation
of
the
law
bringeth
lyfe
:
and
where
there
is
no
transgression
of
the
same
,
there
is
no
condemnation
.
We
answere
,
Answer
that
this
commendation
which
is
heere
geuen
vnto
the
seruantes
of
God
is
to
be
taken
with
exception
.
For
we
must
consider
how
God
dealeth
with
them
,
namely
after
the
lawe
and
couenaunte
which
hee
hath
made
with
them
:
The
first
principal
poynte
whereof
is
the
free
reconcilliation
&
daily
pardon
by
which
hee
forgeueth
their
sinnes
.
Therefore
they
are
counted
iust
&
irreprehensible
,
because
their
whole
life
testifieth
that
they
are
geuen
to
righteousnes
,
that
the
feare
of
God
raigneth
in
them
,
so
long
as
there
is
in
them
a
certayne
paterne
of
holinesse
.
But
seing
their
godly
study
is
far
wyde
from
perfection
(
as
we
said
a
litle
before
)
it
cannot
please
God
without
pardon
.
Wherefore
the
righteousnes
which
is
commended
in
them
,
dependeth
vpon
the
free
Mercy
of
God
,
whereby
it
commeth
to
passe
that
he
imputeth
not
vnto
them
the
vnrighteousnesse
which
remayneth
in
them
.
Thus
wee
must
of
necessity
expounde
whatsoeuer
is
found
in
the
scripture
concerning
the
righteousnes
of
man
,
leaste
wee
ouerthrowe
remission
of
sinnes
:
the
which
righteousnes
of
man
can
no
more
stande
without
the
sayd
remission
,
then
can
a
house
without
a
foundation
.
righteousnes
by
imputation
.
And
here
the
foolishnes
of
the
Papists
may
bee
easely
refelled
.
They
set
this
which
is
here
attributed
to
Zacharias
against
the
righteousnes
of
fayth
:
the
which
as
it
is
most
sure
that
it
floweth
from
the
sayde
righteousnesse
,
so
it
is
meete
that
it
be
subiect
vnto
the
same
,
or
at
least
that
they
concur
&
agre
together
.
And
vayne
is
their
fallacie
which
they
builde
vpon
one
worde
.
Iustifications
(
say
they
)
are
called
the
commaundements
of
the
law
:
therefore
they
Iustefie
vs
.
As
thoughe
wee
denyed
the
true
righteousnes
were
geuen
in
the
law
,
or
blamed
the
doctrine
for
not
iustef●ing
,
and
not
rather
our
owne
fleshe
.
Therefore
although
we
confesse
a
hundred
times
that
Lyfe
is
contayned
in
the
commaundements
of
the
Law
,
yet
notwithstandinge
men
shall
haue
no
profite
thereby
,
which
by
Nature
are
quite
contrary
to
the
Lawe
:
and
being
now
regenerate
by
the
Spyrite
of
God
,
are
not
withstandinge
as
yet
farre
from
the
perfect
obseruation
thereof
.
(
That
no
man
coulde
finde
any
falte
with
them
)
B.
This
agreeth
with
that
which
Paule
requyreth
a
Byshop
to
bee
,
namely
,
irreprehensible
.
1.
Tim.
3.2
.
That
is
to
saye
,
they
led
such
a
lyfe
that
no
man
coulde
Iustly
reprehende
them
:
Namely
not
onely
from
euell
,
but
abstayning
also
from
all
outward
apparance
of
euell
.
7.
And
they
had
no
Chylde
because
that
Elizabeth
was
barren
:
and
they
both
were
nowe
well
strooken
in
Age
.
(
And
they
hadde
no
Chylde
)
BV.
The
Euangelist
prosecuteth
his
narration
vntill
hee
come
to
the
conception
of
Iohn
the
Baptist
.
C.
And
it
came
to
passe
by
the
singuler
purpose
of
God
,
that
Iohn
was
begotten
not
after
the
common
and
vsual
order
of
Nature
.
The
same
also
came
to
passe
in
Isaac
,
in
whom
God
had
determined
to
shewe
forth
a
rare
and
notable
example
of
his
Grace
.
Elizabeth
was
barreine
all
the
florishinge
tyme
of
her
youth
:
the
which
tyme
being
past
,
Ge.
17.10
.
and
21.2
.
Age
maketh
fruitefull
Women
barrayne
.
Therefore
in
two
lettes
there
appeareth
a
double
myracle
of
the
power
of
God
:
and
that
to
this
ende
that
the
Lorde
as
it
were
by
his
stretched
out
Arme
from
Heauen
myghte
declare
that
the
Prophet
was
sente
from
him
.
Hee
was
Borne
a
Mortall
man
of
earthly
Parents
:
but
a
supernaturall
meane
doth
no
lesse
commende
him
than
if
hee
were
fallen
from
Heauen
.
(
Because
that
Elizabeth
was
barren
)
E.
Barrennesse
was
very
reprochfull
amonge
the
Iewes
,
as
Elizabeth
her selfe
testifieth
when
shee
sayth
,
Luke
.
1.25
Thus
hath
the
Lord
delt
wyth
me
in
the
dayes
wherein
hee
looked
on
me
,
to
take
from
me
my
rebuke
from
amonge
men
.
So
Moises
speaketh
of
Abraham
,
and
Sara
,
sayinge
,
Ge.
18.11
.
Nowe
Abraham
and
Sarah
were
olde
and
striken
in
age
.
8.
And
it
came
to
passe
,
when
Zacharie
executed
the
Priests
office
before
God
,
as
his
course
came
.
(
And
it
came
to
passe
)
A.
Now
he
beginneth
to
shewe
how
Iohn
was
promised
to
Zacharias
himselfe
,
namely
when
hee
was
executinge
the
office
of
the
Priest
.
(
Before
God
)
That
is
to
saye
when
hee
entered
into
that
parte
of
the
Temple
which
is
called
Holy
,
the
which
was
rightouer
against
the
Sanctum
Sanctorum
,
in
the
which
was
the
Arke
of
the
Lord
,
vpon
the
which
hee
appeared
:
Leui.
16.18
for
the
which
cause
the
Arke
sometime
beareth
the
name
of
God
him selfe
,
as
in
this
place
,
and
oftentimes
also
in
the
olde
Testament
.
These
thinges
hee
declareth
in
the
verse
followinge
,
saying
,
9.
Accordinge
to
the
custome
of
the
Priests
office
his
lot
was
to
burne
Incence
when
hee
went
into
the
Temple
of
the
Lord
.
(
Accordinge
to
the
Custome
of
the
Priestes
offyce
)
C.
The
Lawe
commaunded
to
burne
Perfume
twyse
a
day
,
that
is
to
say
,
in
the
Morninge
&
in
the
Eueninge
.
And
whereas
the
Priestes
did
serue
by
turne
,
that
was
so
appoynted
by
Dauid
,
as
we
shewed
before
.
Therefore
that
which
is
spoken
here
of
burning
Incence
,
the
Law
of
God
expresly
commaunded
.
For
thus
it
is
wrytten
in
the
Lawe
,
Thou
shalte
make
an
Aulter
for
sweete
Perfume
of
Shittim
Woode
thou
shalt
make
it
.
Exo.
3.1.7
And
in
the
seuenth
verse
following
it
is
sayd
,
And
Aaron
shall
burne
thereon
sweete
Incence
euery
morning
:
Exo.
40.26
when
hee
dresseth
the
Lampes
thereof
shal
he
burne
it
.
C.
But
whatsoeuer
was
more
it
was
added
by
Dauid
:
Howbeit
that
which
he
appoynted
was
not
disagreing
from
the
Lawe
.
For
he
only
shewed
the
way
howe
euery
one
might
disdischarge
that
office
which
was
inioyned
him
.
(
When
hee
wente
into
the
Temple
of
the
Lorde
)
C.
By
this
worde
(
Temple
)
is
ment
the
holy
place
.
The
which
is
therefore
to
be
noted
,
because
sometime
this
woorde
Temple
comprehendeth
the
Churchyarde
.
But
Zacharie
is
sayd
to
go
into
the
Temple
,
whether
it
was
lawfull
for
none
to
goe
but
the
Priests
only
.
Therefore
Luke
saith
that
the
People
stoode
a
farre
of
betwene
whom
and
the
Aulter
vppon
which
they
burnte
Incence
there
was
a
great
distaunce
:
because
in
the
midest
there
was
an
Aulvpon
which
they
offered
burnte
sacrifice
.
And
it
is
to
bee
noated
that
Luke
sayth
Before
God
.
For
so
often
as
the
Prieste
entered
into
the
holy
place
,
The
priest
a
mediator
betwene
God
and
the
People
.
hee
came
as
it
were
into
the
presence
of
God
,
that
he
might
bee
a
Mediator
betwene
God
and
the
people
.
For
God
woulde
haue
this
knowne
vnto
his
People
that
no
man
had
accesse
vnto
Heauen
but
by
the
mediation
of
the
Prieste
:
yea
,
and
that
so
longe
as
men
liue
vpon
the
Earth
,
they
come
not
vnto
the
heauenly
Throane
,
but
in
the
person
of
a
Mediator
.
Therefore
seeing
there
were
many
Priestes
,
it
was
not
conuenient
that
two
of
them
at
once
should
execute
the
office
of
Intercession
for
the
people
:
but
they
were
therefore
appointed
tournes
,
that
one
alone
might
enter
into
the
sanctuary
,
and
that
so
there
mighte
bee
but
one
Prieste
at
once
.
Insence
&
the
vse
thereof
in
the
lawe
.
And
to
this
ende
pertayned
the
burninge
of
Incence
,
that
the
faythfull
mighte
bee
admonished
,
that
smell
of
their
prayers
did
not
asscende
into
Heauen
,
but
by
the
sacrifice
of
Mediator
.
But
how
these
Fygures
are
applyed
to
vs
,
reade
the
nynthe
Chapter
of
the
Epistell
to
the
Hebrues
.
10.
And
the
whole
multitude
of
the
people
were
without
in
praier
while
the
Incence
was
burning
.
(
And
the
whole
multitude
)
C.
The
multitude
was
not
in
the
holy
place
,
when
the
high
Priest
entered
into
the
same
,
at
that
time
when
Insence
was
burnte
:
euen
as
Moses
wryteth
,
Leui.
16.17
.
There
shall
bee
no
man
in
the
Tabernacle
of
the
Congregation
,
when
the
highe
Prieste
goeth
in
to
make
an
attonement
for
him selfe
,
and
for
the
People
.
But
the
multitude
aboade
without
in
the
Courte
or
Yarde
:
the
expresse
forme
whereof
and
of
the
holy
place
,
with
the
Aulters
for
Incence
,
&
burnt
Sacrifices
is
to
be
seene
in
those
bybles
which
Robert
Stephanus
hath
prynted
,
in
the
sixt
Chapter
of
the
thirde
Booke
of
Kinges
.
11.
And
there
appeared
vnto
him
an
Angell
of
the
Lorde
,
standing
on
the
right
side
of
the
aulter
of
Incence
.
12.
And
when
Zacharias
sawe
him
,
he
was
troubled
and
feare
came
vpon
him
.
(
And
when
Zacharias
sawe
him
)
C.
Although
GOD
doth
not
therefore
appeare
vnto
his
seruauntes
to
terrefie
them
,
Feare
is
very
necessary
.
yet
notwithstandinge
it
is
profitable
and
very
necessary
that
they
should
be
made
a
fearde
,
that
they
being
confounded
in
them selues
,
may
learne
to
geue
the
due
honor
vnto
God
.
And
Luke
doth
not
only
shew
that
Zacharias
was
a
fearde
,
but
also
addeth
.
(
And
feare
came
vpon
him
)
Where
by
hee
gieueth
vs
to
vnderstande
that
hee
was
so
afearde
that
hee
was
ouercome
therewith
.
And
the
feare
which
commeth
vpon
men
at
the
presence
of
God
,
doth
not
onely
bringe
them
to
reuerence
,
but
also
humbleth
the
pride
of
the
fleshe
,
which
is
so
peruerse
,
that
men
will
neuer
submitte
themselues
vnto
God
except
they
be
violently
constrayned
thereunto
.
Whereby
also
we
gather
the
men
neuer
flatter
themselues
&
wax
proude
,
but
when
God
is
absent
,
that
is
to
saye
,
when
they
wythdrawe
themselues
from
his
presence
&
sighte
.
For
if
so
bee
they
did
beholde
God
as
a
Iudge
,
they
could
not
but
presently
be
a
fearde
.
And
,
if
this
happened
to
Zacharias
at
the
sight
of
the
Angell
,
to
whom
the
prayse
of
ryghteousnesse
is
geuen
,
the
which
Angell
is
but
a
spark
of
the
deuine
light
:
What
shal
become
of
vs
miserable
men
if
so
be
the
Maiesty
of
God
appeare
vnto
vs
at
the
full
?
Thus
wee
are
taught
by
the
example
of
the
holy
Fathers
,
that
none
haue
the
feelinge
of
Gods
presence
,
but
they
which
feare
and
tremble
at
the
sight
of
him
:
and
that
they
are
very
blockishe
and
dull
which
carelesly
neglecte
his
voyce
.
Let
men
therfore
ceasse
to
stand
in
their
owne
conceipte
,
and
let
them
humble
them selues
before
God
.
13.
But
the
Angell
sayd
vnto
hym
,
feare
not
Zacharie
,
for
thy
prayer
is
hearde
:
and
thy
wyfe
Elizabeth
shal
beare
thee
a
sonne
,
and
thou
shalt
cal
his
name
Iohn
.
(
But
the
Angell
sayde
vnto
hym
)
C.
God
doth
manifest
his
glory
vnto
the
electe
,
that
they
mighte
not
bee
swallowed
vp
with
feare
and
tremblinge
,
but
onely
that
they
forsakinge
the
vayne
truste
in
themselues
,
may
with
humility
beholde
God
hym selfe
.
Zacharias
is
amazed
and
abashed
wyth
feare
,
and
yet
he
is
not
destroyed
therewith
.
For
God
did
moderate
his
deiection
,
that
hee
might
bee
cast
downe
so
farre
as
was
profitable
for
him
.
Therefore
so
soone
as
God
hath
beaten
downe
the
pryde
of
the
fleshe
in
hys
faythfull
hee
lyfteth
them
vp
by
reachinge
vnto
them
his
hande
.
But
he
dealeth
otherwyse
with
the
Reprobate
.
For
so
often
as
they
are
brought
before
the
tribunall
seate
of
God
,
they
are
ouerwhelmed
wyth
desperation
.
And
this
God
gieueth
vnto
them
as
a
iust
rewarde
for
their
vayne
delightes
,
by
which
they
gieue
ouer
them selues
to
sinne
.
Wherefore
wee
must
imbrace
this
consolation
,
by
which
the
Angell
comforteth
Zacharias
,
namely
that
we
must
not
feare
when
God
is
fauorable
vnto
vs
.
For
they
do
much
deceiue
themselues
,
who
to
inioye
Peace
hyde
themselues
from
the
Face
of
God
:
when
as
wee
must
seeke
peace
in
him
.
(
For
thy
prayer
is
heade
)
C.
Zacharias
mighte
seeme
to
haue
done
amisse
,
and
contrary
to
his
duety
,
if
he
entering
into
the
Sanctuary
in
the
name
of
the
whole
Multitude
,
prayed
as
a
priuate
man
to
haue
a
Childe
.
For
the
Priests
Offyce
was
takinge
vpon
him
a
publique
person
,
as
forgettinge
him selfe
,
to
pray
for
the
common
wealth
of
the
Church
.
Yf
so
bee
we
say
that
there
was
no
absurdity
in
this
that
Zacharias
hauing
finished
the
speciall
part
of
prayer
,
thought
next
of
all
pryuately
vpon
himselfe
,
the
solution
shal
not
be
much
amisse
.
B.
For
the
high
Priest
when
hee
entered
into
the
Tabernacle
is
sayd
to
pray
for
himselfe
,
Leui
16
17.
for
his
family
,
and
for
the
whole
Congregation
.
C.
But
it
is
scarse
lykely
that
Zacharias
prayed
then
to
haue
a
sonne
,
for
the
obtayning
whereof
he
had
no
hope
by
reason
that
his
Wyfe
was
well
stricken
in
age
.
Neyther
can
we
gather
by
the
words
of
the
Aungell
any
certayne
moment
of
tyme
.
Wherefore
we
simplely
vnderstande
it
that
his
prayer
was
heard
at
the
last
,
which
longe
before
he
had
made
vnto
the
Lorde
.
B.
For
the
Saynts
without
any
offence
vnto
God
may
pray
for
the
obtayninge
of
a
chylde
,
and
for
other
externall
benefites
,
if
so
be
they
haue
this
first
in
their
mynde
,
Hallowed
be
thy
name
.
Mat.
6.9
Thy
Kyngdome
come
.
Thy
will
be
done
.
And
whereas
the
Fathers
so
earnestly
desired
Chyldren
,
Chryste
was
the
cause
thereof
who
as
yet
was
not
exhybited
vnto
the
Worlde
,
whom
euery
man
desiered
to
come
of
his
Seede
.
Exod.
23.26
.
Deu.
7.13
.
Howbeit
we
and
they
haue
all
one
cause
,
for
that
we
counte
the
Procreation
of
Children
the
blessing
of
God
.
Seeing
,
therefore
Chyldren
are
a
testimony
of
Gods
blessing
,
it
followeth
that
we
may
craue
them
at
the
hands
of
God
vpon
the
foresayde
condition
.
(
And
thou
shalt
call
his
name
Iohn
)
God
was
wonte
in
olde
time
to
gieue
names
vnto
those
whom
he
chose
to
do
great
thinges
,
agreeinge
to
the
same
,
as
wee
may
see
in
Abraham
,
in
Sarai
,
and
in
Iacob
.
So
our
Lorde
had
the
name
of
Iesus
geuen
vnto
him
:
and
he
himselfe
afterward
chaunged
the
names
of
the
more
speciall
Apostells
.
Herevpon
also
Iohn
had
his
name
geuen
vnto
him
of
God
before
hee
was
Borne
,
Iohn
.
1.42
Mar.
3.17
.
whose
office
was
to
preach
Christ
presente
vnto
the
Worlde
,
and
to
poynte
him
out
with
the
Finger
.
Hys
Office
was
to
bee
a
Preacher
of
Grace
,
and
Mercy
:
and
therefore
he
receyued
his
name
of
Grace
.
For
,
him
whom
wee
call
Iohn
the
Hebrewes
call
Iohanan
,
of
the
Hebrew
verbe
,
which
signifieth
to
gratefie
,
to
endue
,
to
geue
freely
.
Therefore
Iohanan
,
or
Iohn
signifieth
gratious
and
accepted
,
who
in
deede
was
most
acceptable
,
whom
in
deede
God
had
chosen
to
so
notable
an
office
of
the
Gospell
with
so
great
myracles
.
But
rather
he
was
called
gratiouse
&
accepted
,
because
hee
was
a
Preacher
of
the
grace
of
God
by
Christe
.
C.
Therefore
not
only
the
grace
with
the
which
God
did
specially
end
we
him
is
commended
in
this
name
,
but
that
grace
also
which
his
office
was
to
bringe
vnto
all
men
.
In
lyke
manner
whereas
God
gaue
vnto
him
a
name
before
he
should
be
borne
,
it
was
as
it
were
a
seale
of
the
promise
.
As
if
hee
shoulde
say
,
To
the
ende
thou
mayest
know
that
it
shall
not
bee
in
vayne
which
I
tell
thee
,
thou
shalt
call
thy
Sonnes
name
Iohn
.
Euen
when
God
promysed
deliueraunce
vnto
the
People
by
Moses
,
hee
addeth
,
This
shal
be
a
token
vnto
thee
that
I
haue
sent
thee
,
●o.
3.12
.
After
that
thou
hast
brought
the
People
out
of
the
Lande
of
A●gypte
,
yee
shall
serue
God
vpon
this
Mountayne
.
C.
The
force
therefore
and
waighte
of
the
name
of
the
sonne
of
Zacharias
,
amplifieth
the
time
,
because
God
imprinteth
in
him
a
token
of
his
Grace
,
before
he
is
borne
.
14.
And
thou
shalt
haue
Ioy
&
gladnesse
,
and
many
shall
reioyce
at
his
byrth
.
(
And
thou
shalt
haue
ioy
)
C.
In
that
the
Angell
promyseth
Ioy
,
hee
sheweth
that
the
same
shal
be
not
onely
for
the
Childe
,
but
for
some
greater
matter
.
For
an
olde
graue
man
is
not
Ioyfull
and
glade
for
a
tryfell
.
Wee
are
all
glad
for
receiuinge
children
:
but
afterwarde
cares
aryse
,
especially
when
they
doe
degenerate
,
&
are
not
according
to
our
mynde
.
Here
is
no
such
thinge
.
For
the
Angell
sheweth
that
the
sonne
of
Zacharias
shal
be
such
a
one
as
hee
durste
not
aske
for
.
(
And
many
shal
reioyce
at
his
birth
)
C.
The
Angell
goeth
farther
,
shewing
that
the
same
shall
not
bee
a
domesticall
Ioye
for
the
Parentes
to
haue
alone
,
but
belonging
to
strangers
also
,
to
whom
the
Fruite
of
the
Natiuity
shall
come
.
Therefore
the
wordes
of
the
Angell
are
as
much
as
if
he
had
sayd
,
that
a
sonne
should
be
borne
not
to
Zacharias
onely
:
but
also
to
bee
a
Teacher
and
a
Prophet
to
all
the
People
.
B.
Whereupon
his
Father
afterward
did
Prophesie
of
him
,
thus
,
And
thou
Chylde
shalt
bee
called
the
Prophet
of
the
hyghest
,
for
thou
shalt
goe
before
the
Face
of
the
Lord
to
prepare
his
wayes
.
C.
Papists
haue
abused
this
place
,
to
bring
in
the
Prophane
maner
of
celebrating
the
byrth
of
Iohn
.
But
to
omit
their
magical
practises
in
hallowinge
that
day
,
it
shall
bee
sufficient
for
vs
briefly
to
shewe
that
the
wordes
of
the
Angell
are
falsely
wrested
of
them
to
a
yearely
reioyseinge
of
a
byrth
day
,
seeing
the
Angell
simply
commendeth
the
Ioy
which
shoulde
come
to
all
the
Godly
by
the
fruite
of
his
Doctrine
.
For
they
reioyced
that
a
prophet
was
borne
vnto
them
,
by
whose
mynistery
they
were
brought
into
hope
of
saluation
.
B.
Therefore
when
wee
see
that
Iohn
was
so
great
and
notable
a
Seruant
of
God
,
we
haue
also
great
cause
to
reioyce
,
that
such
a
Preacher
is
sent
vnto
vs
,
which
in
some
part
should
premonstrate
Christe
vnto
vs
.
For
howsoeuer
hee
serued
his
age
and
time
,
yet
notwithstanding
hee
speaketh
still
vnto
vs
:
and
that
notable
Sermon
,
Beholde
the
Lambe
of
God
,
is
directed
vnto
vs
.
15.
For
hee
shal
be
great
in
the
sight
of
the
Lord
,
and
shall
neyther
drinke
Wyne
nor
stronge
Drynke
:
and
hee
shal
be
filled
with
the
holy
Ghoste
,
euen
from
his
Mothers
Wombe
.
(
For
hee
shal
be
great
)
C.
The
Angell
confirmeth
that
which
he
had
spoken
concerning
Ioy
:
because
Iohn
was
appointed
to
a
greate
and
wonderfull
calling
.
(
In
the
sight
of
the
Lorde
)
Z.
Here
now
the
third
time
he
sayth
,
In
the
sight
of
the
Lord
,
but
not
all
in
one
sence
.
Here
in
this
place
,
In
the
sight
of
the
Lord
,
signifieth
,
in
the
businesse
and
worke
of
the
Lord
.
C.
For
here
the
vertues
in
the
which
he
excelled
are
not
so
much
commended
,
as
the
greatnesse
and
excellency
of
the
offyce
is
extolled
.
Euen
as
Christe
,
when
he
affyrmeth
him
to
be
the
most
excellent
among
Womens
Children
,
hee
hath
not
respect
so
much
to
the
holynesse
of
Life
as
to
the
Mynistery
.
Math.
11.11
(
And
hee
shall
neither
drinke
Wine
nor
strong
Drinke
)
C.
The
purpose
of
Luke
was
not
to
repose
the
greatnesse
of
Iohn
in
the
abstinency
of
Wyne
and
strong
Drinke
:
onely
his
intent
was
to
shew
that
he
should
haue
some
speciall
gifte
disagreeinge
from
the
common
life
of
men
:
not
that
this
of
it selfe
simply
is
so
great
a
matter
(
for
wicked
men
are
founde
to
abstayne
)
but
the
Lord
ment
by
this
euident
signe
,
Abstinencie
of
Iohn
.
to
geue
a
badge
vnto
his
seruaunt
,
whereby
the
world
might
knowe
him
to
bee
a
perpetuall
Nazarite
.
The
Priests
also
abstayned
from
Wyne
and
strong
Drinke
,
when
their
turne
came
to
serue
in
the
Temple
.
Leui
●0
9
The
same
abstinency
was
prescribed
to
the
Nazarites
,
vntill
such
time
as
their
vowe
was
at
an
ende
.
Num
6.3
.
The
Rechabites
also
abstayned
for
euer
,
Ie●e
356
because
it
was
so
commaunded
them
of
their
Father
.
But
God
shewed
by
a
notable
token
,
that
Iohn
was
dedicated
a
Nazarite
vnto
him
during
his
lyfe
:
Iudg.
13
euen
as
wee
reade
also
of
Samson
.
B.
Moreouer
it
was
meete
that
Iohn
should
excell
all
the
Prophetes
which
were
before
him
in
deuine
preachinge
,
beside
this
that
hee
was
specially
appoynted
a
Prophet
to
the
Iewishe
Nation
:
Wherefore
it
was
meete
that
he
shoulde
wante
nothinge
of
the
most
excellente
holinesse
euen
in
externall
things
:
that
there
myghte
bee
no
occasion
taken
at
him
to
reiecte
the
Gospell
which
hee
should
preache
.
Howbeit
,
this
serued
not
the
Reprobate
.
For
when
they
saw
that
he
farre
excelled
all
that
went
before
him
,
Math.
1●
they
sayd
notwithstandinge
hee
had
a
Deuell
.
C.
Moreouer
we
may
not
vnder
the
pretence
of
this
place
faine
a
worship
of
God
in
abstaininge
from
Wyne
:
as
doe
the
apishe
Papistes
,
who
imitate
the
Fathers
in
euery
thinge
.
Only
let
euery
one
imbrace
temperancie
.
Let
them
which
feele
harme
by
drinking
of
Wine
,
willingly
abstayne
from
the
drinking
of
the
same
:
and
let
them
which
want
wine
be
content
to
misse
the
same
.
(
And
he
shal
be
filled
with
the
holy
Ghoste
)
C.
By
these
words
nothing
els
is
noted
,
but
that
there
shall
appeare
such
a
towardnes
in
Iohn
,
which
shall
shew
the
hope
of
his
greatnes
to
come
.
And
wee
speake
not
of
such
towardnesse
as
is
in
Prophane
men
,
but
with
such
as
agreeth
with
the
excellencie
of
the
Office
.
Therefore
the
sence
and
meaning
is
this
,
The
power
,
and
Grace
of
the
spirite
shall
not
onely
then
shew
it selfe
when
he
shall
begin
his
Office
,
but
he
shall
excell
in
gyfts
of
the
spirite
so
soone
as
hee
commeth
oute
of
his
Mothers
wombe
,
which
as
certayne
tokens
shal
testefie
what
he
shal
be
.
For
from
his
Mothers
Wombe
is
as
much
to
say
,
as
from
his
first
infancie
.
We
confesse
that
the
power
of
the
spirite
wrought
in
Iohn
,
when
hee
was
as
yet
included
in
his
mothers
Wombe
:
but
the
Angell
hath
here
a
farder
meaning
,
namely
,
that
Iohn
being
yet
an
Infante
,
should
be
openly
discouered
with
singuler
commendation
of
the
grace
of
God
.
Therefore
there
were
two
signes
,
namely
the
externall
signe
,
which
was
the
abstinence
of
Wyne
and
strong
drinke
:
and
in
the
inwarde
signe
,
which
was
excellente
gyftes
.
There
is
no
neede
that
wee
shoulde
here
subtilly
dispute
,
or
rather
tryfell
and
spende
the
time
in
vayne
,
concerning
the
fulnesse
of
the
spirite
:
because
the
Scripture
by
this
name
meaneth
nothinge
els
but
the
great
abundance
of
the
gyftes
of
the
holy
Ghoste
.
●n.
1.16
.
●or.
12.11
●e
.
4.7
.
We
knowe
that
the
spirite
was
geuen
aboue
measure
to
Christe
alone
:
that
we
all
might
receiue
of
his
fulnesse
:
but
to
others
it
is
geuen
by
measure
.
But
they
which
are
indued
with
such
plenty
of
grace
that
the
common
sorte
of
men
haue
no
such
measure
,
are
sayd
to
bee
full
of
the
Spirite
.
Moreouer
as
the
plentifull
power
of
the
Spirite
,
was
the
extraordinary
gyfte
of
God
in
Iohn
,
so
wee
must
note
that
the
spirite
is
not
geuen
by
and
by
to
all
men
from
their
Childhoode
,
but
when
it
seemeth
good
vnto
God
.
Iohn
bare
a
badge
from
his
mothers
wombe
of
the
grace
to
come
.
Saule
,
all
the
while
that
hee
was
a
Keeper
of
beastes
,
had
no
maner
of
kingly
shewe
in
him
,
but
being
chosen
at
the
length
to
be
king
,
he
was
sodainely
chosen
into
a
newe
man
.
Therefore
let
vs
learne
by
this
Type
,
that
there
is
the
free
operation
of
the
spirite
in
men
from
the
first
Infancie
,
vnto
extreame
olde
age
.
16.
And
many
of
the
Chyldren
of
Israel
shal
he
turne
to
their
Lord
God
.
(
And
many
of
the
children
of
Israel
)
BV.
At
that
time
in
the
which
Iohn
liued
among
men
,
true
Religion
among
the
Iewes
,
lay
so
defiled
and
corrupted
with
Pharasaical
traditions
and
with
an
innumerable
sorte
of
other
impieties
,
in
somuch
that
there
appered
no
shewe
of
that
Religion
which
the
Patriarkes
imbraced
,
and
the
Prophets
preached
.
Math.
10
.
1●
Iohn
therefore
came
to
reforme
true
Religion
,
(
as
our
Sauiour
Christe
also
testefieth
)
by
the
seuere
exposition
of
the
lawe
,
and
by
feareful
threatnings
of
grieuous
punishments
reuoking
the
Iewes
from
wicked
Hypocrisie
to
followe
true
repentaunce
.
Now
(
sayth
he
)
is
the
Axe
layed
vnto
the
Roote
of
the
Trees
;
Math.
3.10
euery
Tree
therefore
which
bringeth
not
foorthe
good
fruite
is
hewen
down
and
cast
into
the
fier
.
He
inuiteth
the
Pharises
,
and
Saduces
to
repentance
vpon
paine
of
eternall
destruction
.
O
Generation
of
Vipers
who
hath
taught
you
to
flee
from
the
Vengeaunce
to
come
?
Brynge
forth
therefore
due
Fruites
meete
for
repentance
.
And
hee
shall
conuerte
many
,
but
not
all
,
and
(
as
the
Prophet
sayth
)
only
the
reliques
.
Esay
10.22
The
Reliques
of
Iacob
(
sayth
hee
)
shall
be
conuerted
.
C.
But
there
seemeth
here
more
to
bee
attributed
vnto
Iohn
then
belongeth
vnto
a
man
.
Obiection
For
seeing
the
conuersion
vnto
God
doth
renewe
men
into
a
spirituall
Lyfe
,
it
is
not
only
the
proper
worke
of
God
,
but
it
doth
also
surpasse
the
very
creation
of
men
.
So
that
by
this
meanes
the
Mynisters
maye
seeme
to
be
equall
with
God
,
yea
,
and
to
be
preferred
before
him
,
as
hee
is
the
Creator
:
seeing
it
is
a
greater
matter
for
men
to
be
borne
agayne
into
a
heauenly
lyfe
,
then
for
mortall
men
to
bee
borne
in
the
earth
.
Answere
.
The
solution
hereof
is
easie
to
be
made
,
because
the
Lord
in
geuing
so
great
prayse
to
the
external
doctrine
,
doth
not
deuide
the
same
from
the
secret
power
of
his
Spirite
.
For
,
because
GOD
doth
choose
men
to
be
Mynisters
vnto
him selfe
,
that
he
may
vse
their
labor
to
the
buildinge
of
his
Church
,
hee
doth
also
worke
by
them
by
the
secret
power
of
his
spirite
,
that
their
labour
might
bee
effectuall
and
fruitefull
.
So
often
as
the
Scripture
commendeth
this
efficacie
in
the
Mynistery
of
men
,
i.
Cor.
3.7
let
vs
learne
to
referre
the
same
to
the
grace
of
the
spirite
,
with
out
the
which
men
shall
spende
their
breath
in
vayne
.
So
that
Apostell
Paule
when
he
boasteth
him selfe
to
be
a
mynister
of
the
Spirite
,
hee
doth
vsurpe
nothing
to
him selfe
,
as
of
himselfe
,
&
although
by
his
voyce
he
pearced
into
the
heartes
of
men
:
but
hee
preacheth
the
power
and
grace
of
the
Spirite
to
be
in
his
Ministery
.
These
maner
of
speaches
are
worthy
to
bee
noted
:
because
Sathan
wonderfully
seeketh
to
extenuate
the
effect
of
doctrine
,
that
he
mighte
also
weaken
the
grace
of
the
spirite
annexed
vnto
the
same
.
We
graunt
that
the
externall
preachinge
can
preuayle
nothinge
of
it selfe
beinge
seperated
from
the
internall
operation
of
the
spirite
:
but
because
it
is
the
instrument
of
the
deuine
power
to
our
saluation
,
and
an
effectuall
instrument
by
the
grace
of
the
Spirite
:
let
vs
not
seperate
those
which
GOD
ioyneth
together
.
Moreouer
,
to
the
ende
the
glory
of
conuersion
and
of
faith
may
abyde
to
God
aloane
,
the
Scripture
doth
often
times
tell
vs
,
2
Cor.
3.7
that
the
Mynisters
are
nothing
of
them selues
,
but
doth
compare
them
with
God
,
leaste
any
man
shoulde
geue
vnto
them
that
honor
which
he
hath
taken
from
God
.
To
be
short
,
those
whom
God
conuerteth
vnto
him selfe
by
the
labor
of
the
Mynister
,
the
Minister
is
sayd
to
conuert
,
because
he
is
nothinge
els
but
the
hand
of
God
:
and
both
are
plainely
expressed
in
this
present
place
.
Conuer●on
vnto
God
by
the
prea●ing
of
the
Worde
.
BV.
Neuerthelesse
we
must
note
,
that
the
ende
of
the
Mynistery
of
the
worde
of
God
is
,
that
the
People
might
be
conuerted
vnto
their
God
.
And
we
are
conuerted
vnto
the
Lorde
,
when
his
woorde
pearceth
into
our
myndes
.
The
which
verely
doth
not
pearce
as
it
is
vttered
by
man
(
for
we
knowe
the
obstinacie
of
mans
heart
)
but
it
is
the
spirite
that
pearceth
.
C.
For
how
farre
vnable
the
Ministers
are
to
turne
men
vnto
God
,
we
gather
hereby
,
because
Iohn
did
conuert
all
men
that
hearde
him
(
the
which
no
doubte
hee
would
haue
done
if
he
might
haue
had
his
owne
defier
)
but
he
conuerted
those
onely
whom
it
pleased
God
to
call
.
In
fine
,
the
Angell
teacheth
the
very
same
here
which
the
Apostell
Paule
doth
in
another
place
,
sayinge
,
Ro.
10.
●
that
fayth
commeth
by
hearing
;
but
yet
that
none
haue
the
illumination
of
fayth
,
but
they
to
whom
the
Lord
inwardly
reuealeth
his
Arme.
17.
And
he
shall
go
before
him
with
the
spirite
&
power
of
Elias
,
to
turne
the
hearts
of
the
Fathers
to
the
children
,
and
the
disobedient
,
to
the
wisdome
of
the
iust
men
:
to
make
ready
a
perfect
People
for
the
Lord
.
(
And
he
shall
goe
before
him
)
C.
In
these
wordes
he
defineth
what
the
office
of
Iohn
should
be
,
&
by
this
note
hee
discerneth
him
from
the
rest
of
the
Prophetes
,
to
whom
a
certaine
&
proper
ambassage
was
comitted
:
seeinge
that
Iohn
was
sent
only
to
this
ende
,
that
hee
might
goe
before
Christe
as
a
haruinger
&
forerunner
of
a
kinge
to
prepare
the
way
.
For
so
saith
the
Lord
vnto
Malachias
,
Behold
I
send
my
Angell
which
shall
prepare
the
way
before
me
.
Briefly
,
the
vocation
of
Iohn
tended
to
no
other
ende
,
then
to
prepare
an
auditory
for
Christe
,
and
Disciples
also
.
Note
here
that
he
sayth
,
Before
him
,
namely
before
God
.
For
in
the
verse
going
before
he
had
made
mencion
of
God
to
the
ende
we
might
know
that
Chryst
was
the
same
God
,
which
spake
by
the
Prophet
Malachy
.
C.
Hereby
therefore
is
proued
the
euerlasting
deuinity
of
Christe
.
Z.
But
howe
Iohn
wente
before
Christe
Mathew
declareth
in
his
third
Chapter
.
(
With
the
spyrite
and
power
of
Elias
)
C.
By
these
words
Spirite
and
Power
,
we
vnderstande
the
vertue
or
excellencie
of
the
Spirite
,
with
that
which
Elias
was
endued
.
For
we
must
not
here
imagin
the
dreame
of
Pythagoras
,
that
the
Soule
of
the
Prophet
passed
into
Iohns
body
,
but
the
same
spirite
of
God
which
had
wrought
mightely
in
Elias
,
shewed
the
lyke
power
&
efficacie
afterwarde
in
Iohn
the
Baptiste
.
But
this
worde
(
Power
)
was
added
expositiuely
,
to
expresse
that
kynde
of
grace
,
with
the
which
Elias
specially
excelled
,
for
that
hee
beinge
armed
with
heauenly
power
,
wonderfully
repayred
the
decayed
worship
of
God
,
&
abrogated
the
false
worship
of
Baale
.
For
such
reformation
far
excelled
humane
strength
.
Now
the
same
which
was
begon
by
Iohn
was
no
lesse
wonderfull
,
wherefore
it
is
no
marueyle
if
so
be
it
was
necessary
that
hee
shoulde
be
endued
with
the
same
gyft
.
A.
Whereupon
also
Christe
himselfe
expounding
Malachy
,
saith
that
Iohn
is
Elias
in
office
and
power
,
not
in
person
,
because
of
the
likenesse
of
spirite
&
power
that
was
betwene
them
:
who
(
as
did
Elias
)
excelled
in
great
gyftes
and
vertues
.
Reade
the
7.
Chapter
of
Mathew
,
beginning
at
the
10.
verse
.
(
To
turne
the
hearts
of
Fathers
to
the
Children
)
C.
Here
the
Angell
noteth
in
what
Ihon
was
most
lyke
vnto
Elyas
.
Therefore
he
affyrmeth
that
he
must
bee
sente
,
togather
together
the
scattered
people
into
the
vnity
of
faith
.
For
the
conuersion
of
the
Fathers
vnto
the
Children
,
is
the
bringing
backe
agayne
from
enmity
to
fauour
:
whereuppon
it
followeth
that
there
was
a
certayne
breach
which
cut
of
and
deuided
the
People
.
R.
For
Elias
when
in
his
time
true
Religion
was
defiled
with
the
Idolatrouse
worship
of
Baal
,
&
the
sonnes
of
the
Patriarks
followed
another
kinde
of
Religion
then
the
Patriarkes
themselues
had
followed
,
so
restored
true
religion
,
that
he
reformed
the
religion
of
the
Patriarks
among
their
children
,
&
reformed
the
Religion
of
the
Children
by
the
Religion
of
the
Patriarks
,
&
the
vnbeleuing
Children
followed
the
Wisdome
,
(
that
is
to
say
,
the
faith
)
of
the
righteouse
Patriarkes
:
who
are
hereof
called
righteouse
,
because
they
beleiued
the
Promyse
made
to
Abraham
,
Euen
as
it
is
written
,
Abraham
beleued
God
&
that
was
counted
to
him
for
righteousnesse
.
Gen.
15.6
.
Moreouer
there
was
great
controuersie
and
dissension
concerning
Relygion
:
the
greatest
parte
of
the
People
in
the
kingdome
of
Israell
followed
the
Religion
of
Baal
:
very
few
obserued
the
true
religion
of
that
God
which
was
worshipped
in
Hierusalem
Hereupo
it
came
to
passe
that
some
Fathers
followed
Baal
,
and
the
children
the
true
God
;
and
some
Children
were
Idolaters
&
the
Fathers
true
worshippers
of
God
:
so
that
,
not
only
in
one
City
,
but
in
one
house
also
,
yea
,
and
in
one
Bed
diuers
Religions
were
founde
.
Therefore
Elias
when
he
had
ouercome
the
Prophets
of
Baal
by
the
miracle
of
the
sacrifice
which
was
consumed
with
fier
from
Heauen
,
turned
the
hearts
of
Fathers
vnto
their
children
:
that
is
to
say
,
he
restored
amonge
the
Fathers
and
their
Children
,
one
and
the
very
same
vniforme
Religion
,
insomuch
that
now
the
Children
of
Israell
which
were
then
aliue
,
casting
aside
the
wicked
worship
of
Baale
,
followed
the
pure
Religion
of
the
true
God
,
the
Louers
whereof
their
fathers
were
.
So
that
by
the
Ministery
of
Elias
were
conuerted
to
the
Fayth
of
the
righteous
who
godly
and
wysely
Iudged
of
Religion
.
Such
a
binding
and
vnion
of
the
Fathers
with
their
Children
Iohn
began
to
make
,
and
Christe
at
the
last
finished
the
same
.
Wherefore
when
Malachy
speaketh
of
turning
,
hee
geueth
vs
to
vnderstand
that
the
State
of
the
Church
shall
be
rent
and
torne
,
at
the
comming
of
the
other
Elias
:
And
so
it
was
in
deede
,
as
the
Hystoryes
do
plainly
recorde
.
The
doctrine
of
the
Scripture
was
corrupted
by
an
infinite
sorte
of
inuencions
,
the
worship
of
God
was
defiled
with
grosse
Superstitions
,
Religion
beinge
deuided
into
dyuers
partes
.
R.
For
some
followed
the
Pharises
,
some
the
Saduces
,
and
other
some
the
Ethnikes
.
C.
The
Priests
were
openly
wicked
and
Epicures
:
the
common
sorte
ran
headlong
into
al
wickednesse
:
to
be
shorte
,
nothing
whole
and
sounde
was
to
be
seene
.
R.
But
Iohn
came
&
preached
the
Gospell
concerning
Iesu
Christe
,
by
the
which
preaching
he
set
forth
such
a
certayne
,
true
,
&
vniforme
Religion
,
that
there
began
to
grow
agayne
,
godly
concord
and
vnity
among
those
betwene
whom
before
there
was
great
diuision
.
C
Whereas
it
is
here
set
downe
,
The
hearts
of
the
Fathers
to
their
Children
,
it
is
improperlye
spoken
:
because
the
Chyldren
ought●
rather
to
haue
bene
conuerted
,
which
were
breakers
of
the
couenaunt
,
&
had
forsaken
the
righte
Fayth
of
their
Fathers
.
But
although
the
Euangeliste
doth
not
so
playnly
expresse
that
order
of
conuersion
,
yet
notwithstanding
the
sence
is
nothing
obsure
,
the
God
would
bring
to
passe
by
the
Labor
of
Iohn
,
that
they
should
growe
together
agayne
into
vnity
,
which
were
before
distracted
and
rent
.
The
Prophet
speaketh
of
the
conuersion
of
both
:
whose
purpose
was
nothing
els
but
to
note
a
mutuall
consent
and
agreement
.
But
because
men
doe
oftentymes
conspyre
among
themselues
to
draw
one
another
more
from
God
,
the
Angel
with
all
sheweth
what
maner
of
conuersion
this
shal
be
,
namely
such
a
one
as
shall
turne
the
disobedient
to
the
wisdome
of
the
Iust
.
For
hee
sayth
.
(
And
the
diobediente
to
the
Wisdome
of
the
Iust
men
)
That
is
to
say
,
that
the
vnbelieueing
might
be
conuerted
vnto
the
Fayth
.
For
the
Greeke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
,
disobedient
,
obstinat
,
peruerse
,
following
the
corruption
&
force
of
their
wicked
mynde
,
not
admitting
wholesome
counsayle
.
C.
The
which
is
therefore
to
bee
noted
,
least
wee
bee
foolishly
intangeled
with
the
wycked
,
by
the
false
pretence
of
concorde
.
Because
the
name
of
peace
is
very
plausible
and
acceptable
,
so
often
as
the
same
is
named
in
the
Scripture
,
the
Papists
greedily
take
holde
of
the
same
to
make
vs
hated
:
as
though
that
wee
which
goe
about
to
bring
the
Worlde
from
defection
vnto
Christe
,
were
the
authors
of
discorde
.
But
by
this
Texte
their
folly
is
very
well
condemded
,
in
that
the
Angel
defining
the
way
of
the
true
and
lawfull
conuersion
,
Truth
,
and
Wysdome
is
the
bond
of
peace
.
maketh
the
wisdome
of
the
righteous
,
the
stay
and
bonde
of
peace
.
Curssed
therefore
is
that
Peace
and
vnity
by
which
men
agree
together
without
God
.
And
there
is
no
doubt
but
that
by
the
Wisdome
of
the
righteouse
,
Fayth
is
vnderstoode
,
euen
as
on
the
contrarye
parte
the
disobedient
are
called
vnbeleuers
.
So
that
this
is
a
notable
appellation
of
Faith
,
by
which
we
learne
that
we
doe
then
attayne
to
true
righteousnes
,
when
we
obay
the
Worde
of
the
Lord
.
The
Worlde
also
hath
his
Wysdome
,
but
the
same
is
peruerse
,
pernicious
and
vayne
.
Therefore
let
vs
knowe
that
men
are
so
to
bee
linked
together
in
vnity
,
that
the
same
ought
not
to
be
a
breache
of
the
concorde
which
they
ought
to
haue
wyth
God
.
(
To
make
ready
a
perfect
People
for
the
Lord
)
C.
This
sentence
agreeeth
with
that
parte
where
it
is
sayd
that
Iohn
should
be
the
forerunner
of
Christe
to
prepare
the
way
before
him
:
for
the
ende
of
his
preaching
was
to
make
the
People
attentiue
to
the
Doctryne
of
Christe
.
R.
This
seemeth
to
bee
borrowed
from
the
Prophetes
Esay
and
Malachias
.
For
these
Prophetes
did
prophesie
that
Iohn
should
prepare
the
way
before
the
Messias
:
the
which
the
Angell
here
calleth
,
the
makinge
ready
of
a
perfect
people
for
the
Lord
.
And
they
thinke
that
Iohn
herein
prepared
the
way
of
the
Lord
,
in
that
he
preached
repentance
,
and
brought
the
people
vnto
the
knowledge
of
their
synnes
,
whereby
they
might
be
ready
&
meete
to
receiue
Christe
by
Fayth
,
by
whom
alone
men
haue
righteousnesse
,
remission
of
their
sinnes
,
and
euerlastinge
lyfe
.
The
which
ought
specially
to
be
noted
.
For
no
man
is
more
apt
&
meete
to
receyue
Christe
and
to
attayne
saluation
,
than
hee
which
acknowledgeth
his
sinnes
.
Neyther
hath
he
any
desier
of
Chryste
,
which
is
not
troubled
in
himselfe
with
the
feeling
of
his
sinnes
.
Notwithstanding
the
more
simple
vnderstanding
of
this
texte
is
to
interpret
it
concerninge
that
Testimony
which
Iohn
gaue
vnto
Christe
:
that
to
prepare
the
way
of
the
Lorde
,
and
to
prepare
a
meete
people
for
the
Lord
,
and
to
geue
testimony
vnto
Christ
,
may
be
all
one
:
by
which
Testimony
men
are
inuited
&
prepared
to
receiue
Christe
,
and
to
beleue
in
Christe
.
For
Iohn
was
promysed
in
the
Scripture
&
to
geeue
testimony
vnto
IESVS
that
hee
was
Christe
.
Iohn
.
1.6
.
There
was
(
sayth
the
Euangelist
)
a
man
sente
from
God
,
whose
name
was
Iohn
.
The
same
came
to
beare
witnesse
of
the
Lyght
,
that
euery
one
might
beleue
through
him
.
And
Iohn
himselfe
sayth
,
Iohn
.
1.31
That
hee
should
be
declared
to
Israell
,
therefore
am
I
come
baptizing
wyth
Water
.
18.
And
Zacharias
sayd
to
the
Angel
,
By
what
token
shall
I
know
this
?
For
I
am
olde
,
and
my
wife
well
stricken
in
yeares
.
(
By
what
token
shall
I
know
this
)
C.
Now
followeth
the
doubtynge
of
Zacharias
,
and
the
punishment
which
the
Lord
layed
vppon
hym
for
his
infidelity
.
Hee
had
prayed
to
haue
a
Sonne
geuen
him
,
and
nowe
when
the
same
is
promysed
,
as
one
forgetting
his
request
and
fayth
,
he
doubteth
.
Howbeit
,
if
thou
way
these
words
according
to
the
outwarde
shewe
,
they
seeme
plainly
to
agree
with
the
words
of
Abraham
and
of
Mary
the
Virgin
.
For
when
Abraham
hearde
the
Promise
of
the
Lande
of
Canaan
:
Gen.
15.8
.
Howe
(
sayth
he
)
may
I
know
that
I
shal
possesse
it
?
Mary
also
,
when
it
was
tolde
her
of
her
sonne
Chryste
,
sayth
,
How
shall
this
be
seeing
I
know
not
a
man
.
Obiection
C.
Why
then
is
the
Lorde
so
greatly
offended
with
the
answere
of
Zacharias
.
He
obiecteth
his
olde
age
.
Ge.
17.17
.
So
did
Abraham
,
whose
fayth
is
so
highly
commended
of
the
Apostell
Paule
that
he
sayth
that
he
had
no
respect
to
his
body
which
was
deade
,
Rom.
4.13
neyther
yet
the
deadnesse
of
Sarais
Wombe
,
but
simply
stayed
hym selfe
vpon
the
truth
and
power
of
God
.
Zacharias
demaundeth
how
and
by
what
argument
he
may
be
assured
.
Iudg.
6.17
Gedeon
required
a
double
signe
in
like
maner
and
was
not
reprehended
.
How
commeth
it
to
passe
then
that
God
doth
so
seuerely
correcte
Zacharias
as
guiltye
of
a
most
haynouse
offence
?
Answere
.
We
confesse
verely
that
if
we
haue
respect
vnto
the
words
onely
,
that
eyther
they
sinned
all
alyke
,
or
els
Zacharias
had
committed
no
offence
at
all
.
But
seeing
we
must
Iudge
of
the
words
and
deedes
of
men
accordyng
to
the
affection
of
the
Heart
,
wee
must
rather
stand
vnto
Gods
Iudgement
,
to
whom
the
secrets
of
the
heart
are
knowen
.
The
Lord
no
doubte
sawe
some
worse
matter
in
Zacharias
,
than
his
wordes
seeme
to
importe
:
and
therefore
he
reprehended
him
because
by
distrust
hee
reiected
the
grace
promysed
vnto
him
.
It
is
not
our
parte
to
teach
God
what
he
shall
doe
,
but
to
geue
him
leaue
to
punysh
that
in
one
whych
he
forgeueth
in
another
.
But
it
doth
easely
appere
that
there
is
great
dyfference
betwene
the
cause
of
Zacharias
,
and
the
cause
of
Abraham
,
Gedeon
,
or
Mary
.
The
whych
dyfference
can
not
be
perceyued
in
the
woordes
.
Therefore
wee
muste
leaue
the
knowledge
vnto
God
,
whose
Eyes
doe
pearce
euen
to
the
bottome
of
the
heart
.
Ge.
17.17
.
Ge.
18.10
So
God
put
a
difference
betwene
the
laughter
of
Abraham
and
the
laughing
of
Sara
,
when
as
notwithstanding
in
outward
shewe
the
one
differed
not
from
the
other
.
But
the
cause
of
distrust
in
Zacharias
was
,
for
that
hee
standing
vpon
the
order
of
nature
,
attributed
lesse
vnto
the
power
of
God
than
became
hym
.
For
they
do
to
strictly
and
wickedly
Iudge
of
the
workes
of
God
,
which
thinke
that
hee
will
doe
no
more
,
than
is
lyke
by
nature
to
come
to
passe
as
though
hys
power
were
eyther
subiect
to
our
senee
,
or
shut
&
included
in
earthly
meanes
.
But
it
is
proper
vnto
Fayth
to
beleeue
much
more
,
Fayth
beleeueth
more
the●
is
seene
by
carnal
reason
.
than
Carnall
reason
telleth
vs
may
be
done
.
Therefore
when
we
doe
not
assuredly
stay
our selues
vpon
the
worde
of
God
,
wee
are
condemned
of
infidellity
:
because
fayth
cannot
stand
wythout
assurance
:
and
where
doubting
is
,
there
is
incredulity
.
We
ought
of
this
only
to
reason
with
our selues
,
whether
the
Lorde
hath
spoken
it
or
no
:
that
wee
shoulde
examine
the
truth
of
hys
words
:
(
for
that
were
dyuelish
impiety
)
but
only
to
the
ende
that
when
it
is
manyfest
that
the
Lord
hath
spoken
we
might
in
nothing
doubt
.
But
if
Zacharias
had
doubted
of
the
Reuelation
from
whence
it
came
,
it
had
bene
no
signe
of
vnbeliefe
.
C.
But
he
doubted
not
whether
it
were
the
voyce
of
God
yea
or
no
,
but
leaning
to
much
vnto
the
Worlde
,
an
ouerthwarte
doubt
crept
into
his
minde
,
whether
that
which
he
had
heard
should
come
to
passe
.
And
herein
he
did
no
smal
iniury
vnto
God
,
because
it
was
as
much
as
if
hee
had
disputed
wyth
him selfe
,
whether
God
were
to
be
counted
true
,
whom
he
was
sure
had
spoken
.
Howbeit
wee
muste
know
that
Zacharias
was
so
vnbeliueinge
,
that
hee
swarued
quite
from
the
Fayth
.
For
there
is
a
generall
Fayth
whyth
taketh
holde
of
the
promyse
of
eternall
sauation
,
and
of
the
testimony
of
free
Adoption
.
And
as
after
that
God
hath
once
receyued
vs
into
his
fauoure
,
he
doth
make
many
special
promises
vnto
vs
,
as
that
he
wil
feede
vs
,
delyuer
vs
from
perills
,
defend
our
innocency
,
and
preserue
our
lyfe
:
so
there
is
also
a
certayne
speciall
fayth
which
agreeth
to
euery
one
of
these
Promyses
.
Therefore
some
tyme
it
commeth
to
passe
that
one
trusting
in
God
concerning
Remission
of
sinnes
,
and
his
saluation
,
shall
in
some
parte
doubte
.
For
eyther
hee
shall
doubt
to
much
in
the
perill
of
death
,
or
els
will
be
ouermuch
carefull
for
daily
foode
,
eyther
will
be
to
doubtful
in
his
Counsayles
.
Such
was
the
incredulity
of
Zacharias
,
because
he
holding
fast
the
roote
&
foundation
of
fayth
,
doubted
onely
in
one
parte
,
as
,
whether
GOD
would
geue
him
a
Sonne
.
Wherefore
let
vs
know
that
they
doe
not
quite
fall
away
from
the
Fayth
,
who
in
some
particuler
Businesse
are
troubled
wyth
their
owne
infirmity
,
and
that
faith
doth
not
quyte
fall
from
the
roote
,
so
often
as
the
boughes
thereof
are
shaken
wyth
the
wynde
.
Moreouer
it
may
be
that
the
purpose
of
Zacharias
was
nothyng
lesse
than
to
bring
the
fayth
and
truth
of
the
deuine
promyse
into
question
:
but
being
perswaded
after
a
sorte
that
God
is
true
,
was
secretly
drawen
by
the
malice
and
crafte
of
the
deuill
into
a
wicked
distinction
.
Wherefore
we
ought
to
bee
the
more
dilligent
in
watching
and
taking
heede
.
For
which
of
vs
shall
be
wythout
daunger
of
Sathans
snares
,
when
we
see
that
a
man
of
such
rare
vertue
and
holynesse
,
fell
into
the
same
?
19.
And
the
Angell
answered
&
said
vnto
him
,
I
am
Gabriell
that
stand
in
the
presence
of
God
,
and
am
sente
to
speake
vnto
thee
,
and
to
shewe
thee
these
glad
tydings
.
(
And
the
Angell
aunswered
)
The
Angell
bringeth
Zacharias
from
the
consideration
of
his
age
and
of
his
wyfes
age
,
to
the
cogitacion
by
whom
and
from
whom
these
thynges
were
tolde
,
he
sayth
,
(
I
am
Gabriell
)
By
which
wordes
also
the
Angell
geueth
him
to
vnderstande
that
he
did
not
discredit
him
but
God
,
from
whom
hee
was
sent
,
&
on
whose
message
he
came
:
and
thus
hee
blameth
Zacharias
because
he
is
contumelious
agaynst
God
.
B.
As
if
he
should
say
,
Why
dost
thou
consider
thyne
and
thy
Wyues
age
?
Consider
rather
who
I
am
which
bring
this
tydings
vnto
thee
,
&
from
whom
I
am
sent
.
And
before
he
pronounceth
the
punishment
,
he
sheweth
how
greatly
Zacharias
had
sinned
.
Hee
sayth
not
that
he
is
a
man
,
or
a
Spyrite
comming
of
his
owne
accorde
,
but
sent
by
the
commaundement
of
God
:
and
that
therefore
he
did
iniury
vnto
God
because
he
belieued
not
his
message
.
For
GOD
will
not
only
be
heard
in
his
owne
person
,
but
by
his
Mynisters
also
:
and
he
will
haue
so
great
reuerence
geuen
vnto
his
worde
,
that
he
will
haue
the
same
receyued
of
euerye
one
to
whom
it
is
brought
.
Luk.
10.16
C.
To
the
which
effect
pertayneth
this
sentence
of
Chryste
:
Hee
which
heareth
you
,
heareth
mee
,
and
hee
whych
despyseth
you
despyseth
mee
.
For
although
the
preachinge
of
the
Gospell
is
not
brought
to
vs
from
Heauen
by
Angells
:
yet
notwithstanding
because
God
and
Chryst
the
prince
of
Angells
,
hath
declared
by
so
many
Myracles
that
the
same
is
come
from
him
,
and
hath
preached
the
same
wyth
his
owne
mouth
,
that
he
might
Establishe
the
same
for
euer
,
the
same
ought
to
haue
no
lesse
Maiesty
,
than
if
it
had
all
the
Angells
of
Heauen
openly
crying
and
geuing
testimony
vnto
the
same
.
Yea
the
Apostell
beinge
not
contente
when
hee
had
made
the
Gospell
preached
by
men
equall
with
the
Law
which
was
geeuen
by
Angells
,
bryngeth
an
Argument
from
the
lesse
to
the
more
,
Sayinge
,
Hee
that
despiseth
Moises
law
dieth
wythout
mercy
,
He.
10.28
Ne.
12
25.
vnder
two
or
three
Wytnesses
:
Of
how
much
sorer
punyshment
suppose
yee
shall
he
bee
worthye
,
which
treadeth
vnder
foote
the
Sonne
of
God
?
Therefore
the
Maiesty
of
God
is
to
be
worshipped
which
appereth
in
his
Woorde
.
Obedience
excelleth
sacrifice
.
Wherefore
let
vs
learne
to
geue
the
obedience
of
fayth
vnto
God
,
2.
Reg
15
22.
which
he
esteemeth
more
then
all
sacrifices
and
burnt
offerings
.
C.
This
worde
Gabriell
is
asmuch
to
say
as
Strength
,
or
the
fortitude
&
dominion
of
God
.
And
this
name
was
geuen
to
the
Angell
for
our
sake
,
that
we
might
learne
to
geue
nothing
proper
vnto
Angels
seeing
that
whatsoeuer
power
is
in
them
is
of
God
.
For
Angels
haue
such
names
geuen
vnto
them
,
that
wee
might
knowe
that
they
haue
no
power
which
is
not
of
God
,
but
doe
rule
vnder
the
name
of
God
,
that
all
may
be
geuen
vnto
God
.
Obiection
But
it
may
be
demaunded
if
some
of
them
be
not
greater
then
othersome
.
If
so
be
we
would
curiously
stande
vpon
this
poynte
,
Answere
.
it
is
to
bee
feared
least
wee
fall
into
that
perill
,
which
Paule
sayth
happened
vnto
them
,
Col.
2.18
which
arrogantly
disputed
of
matters
vnknowen
.
We
ought
to
thinke
and
speake
of
these
soberly
.
Concerning
Angels
we
haue
spoken
in
our
exposition
of
Mathew
.
Math.
4.6
.
Mat.
18.10
.
Dani.
8.16
Dan
9.21
.
This
is
the
same
Gabriell
of
whom
mencion
is
made
in
Daniell
.
To
stand
before
God
in
this
place
signifieth
to
serue
the
Lord
,
and
to
be
prest
and
ready
to
doe
his
will
.
As
if
the
Angell
should
say
,
that
hee
is
no
mortall
man
,
but
a
heauenly
spirite
:
and
that
he
came
not
without
cause
,
but
as
the
Mynister
of
God
he
had
done
his
duety
.
Whereupon
it
followeth
that
God
the
author
of
the
promyse
,
was
greatly
contemned
and
offended
in
the
person
of
his
mynister
.
In
the
same
Sence
Christe
sayth
that
the
Angells
doe
beholde
the
face
of
his
Heauenly
father
.
Reade
the
18.
of
Mathew
,
the
10.
vers
.
(
And
to
shew
thee
these
glad
tidings
.
)
This
worde
glad
tydings
maketh
the
falte
of
Zacharias
more
haynouse
,
because
hee
was
vnthankefull
vnto
God
,
who
promysed
him
a
thing
so
Ioyful
&
so
greatly
to
be
wished
for
.
20.
And
behold
thou
shalt
be
dumb
,
and
not
bee
able
to
speake
vntill
the
day
that
these
thinges
be
performed
:
because
thou
beleuedst
not
my
words
which
shal
be
fulfilled
in
their
season
.
(
And
beholde
thou
shalt
be
dumbe
)
C.
The
Lord
chastiseth
Zacharias
with
an
easie
punishment
.
Hee
had
spoken
rashly
after
a
blasphemouse
maner
setting
his
Age
against
God
.
Because
therefore
his
tongue
herein
had
offended
,
the
same
suffered
the
punishment
.
So
that
it
was
meete
that
Zacharias
should
be
plagued
with
this
kynde
of
punishment
,
that
being
dumbe
he
might
looke
for
the
fulfilling
of
the
promyse
,
the
which
when
he
ought
to
haue
heard
with
silence
,
he
brake
of
as
it
were
by
his
murmuration
.
Faith
ha●
a
time
to
heare
,
a●●
a
time
to
speake
.
Fayth
hath
his
silence
,
that
it
may
geeue
eare
vnto
the
worde
of
God
:
it
hath
also
his
time
to
speake
,
that
it
may
answere
,
Amen
.
According
to
this
place
,
I
wyll
say
vnto
them
,
Yee
are
my
people
,
Ose.
2
.
2●
and
they
shall
say
vnto
me
,
Thou
art
our
God
.
But
because
Zacharias
hadde
rashly
spoken
against
the
worde
of
the
Lord
,
this
grace
is
not
graunted
vnto
him
,
that
he
should
by
&
by
burst
forth
into
thanks
geuing
,
but
the
vse
of
his
tongue
is
taken
from
him
for
a
tyme
,
which
had
bene
to
lauyshe
and
rashe
.
For
what
iniury
did
Zacharias
vnto
God
in
doubting
of
his
power
?
Ro.
4.20
.
Contrarywise
what
great
glory
did
Abraham
geue
vnto
God
when
he
beleued
that
he
coulde
fulfill
that
which
he
had
promysed
?
A.
For
the
same
cause
as
that
holy
Father
of
the
Faythfull
,
was
praysed
for
his
notable
fayth
,
euen
so
Zacharias
is
reproued
of
God
for
his
incredulity
.
C.
Who
notwythstanding
of
his
clemency
mitigated
hys
punishment
,
sayinge
,
(
Vntill
the
day
that
these
things
bee
performed
)
C.
Zacharias
for
doubting
deserued
to
be
depriued
of
the
promisse
.
For
he
had
made
himself
vnworthy
of
so
great
a
benefit
:
yet
notwythstandinge
God
taketh
not
that
away
from
him
which
he
had
promysed
.
Also
at
the
ende
of
ten
monethes
hee
tooke
from
him
that
great
plague
wherewyth
he
had
strycken
him
:
wyth
the
lyke
fauoure
and
mercy
hee
dayly
handleth
vs
.
For
it
is
necessary
that
the
truth
of
God
shoulde
after
a
sorte
breake
forth
wyth
violence
,
that
the
course
of
the
same
may
continew
still
towarde
vs
.
This
is
the
meaninge
of
the
Aungell
,
when
hee
accusing
the
vnbeliefe
of
Zacharias
,
doth
notwithstanding
pronounce
that
the
same
shal
be
fulfilled
which
Zacharias
doth
not
belieue
.
So
that
Zacharias
is
not
a
litle
eased
and
comforted
,
when
hee
heareth
that
the
fayth
&
truth
of
God
is
nothing
deminished
by
his
falt
,
but
hath
still
that
preheminence
.
For
it
commeth
some
time
to
passe
that
the
Lord
doth
geue
that
some
tyme
to
the
vnbeleuing
which
hee
hath
promysed
vnto
them
although
they
withstand
the
same
.
●say
7.11
.
Of
the
which
matter
we
haue
a
worthy
Example
in
King
Achaz
:
who
when
hee
had
reiected
the
promysed
saluation
,
was
notwithstanding
delyuered
from
his
Enemies
.
But
the
same
turned
to
the
saluation
of
his
elect
people
without
his
safegarde
.
Rom.
3
3
A.
So
Paule
wrighteth
of
the
Infidelity
of
the
Iewes
,
But
if
some
of
them
did
not
beleue
,
shall
their
vnbeliefe
make
the
truth
of
God
of
none
effecte
?
God
forbid
.
C.
But
Zacharias
case
was
otherwise
,
whom
the
Lord
so
pardoned
,
that
withal
he
corrected
his
want
of
faith
.
Wherefore
let
vs
in
this
place
note
diligently
both
the
great
goodnesse
of
our
God
,
and
the
certaynty
of
his
worde
.
21.
And
the
People
wayted
for
Zacharias
,
and
marueiled
that
he
taried
so
longe
in
the
Temple
.
C.
Now
the
Euangelist
Luke
sheweth
that
the
People
was
a
witnesse
of
this
vision
.
Zacharias
taryed
longer
in
the
Temple
than
his
accustomed
maner
was
:
hereupon
grew
a
suspicion
that
some
vnwonted
thing
had
happened
vnto
him
:
(
In
the
Temple
)
A.
Here
and
in
the
verse
following
by
the
name
of
Temple
he
vnderstandeth
the
holy
place
,
being
but
a
parte
of
the
temple
.
C.
Where
was
the
Aulter
of
perfume
.
From
hence
,
when
the
Priests
had
done
their
seruice
they
were
wont
to
come
into
the
Yarde
of
the
Temple
where
they
did
blesse
the
people
.
22.
And
when
he
came
out
he
could
not
speake
vnto
them
:
and
they
perceyued
that
he
had
seene
a
Vision
in
the
Temple
.
For
hee
beckened
vnto
them
,
and
remayned
speachlesse
.
C.
Zacharias
being
come
out
of
the
Holy
place
,
declared
hym selfe
by
his
Iesture
and
by
signes
to
be
dumbe
.
It
is
also
very
likely
that
there
were
signes
of
feare
to
be
seene
in
his
Countenance
.
Hereby
they
gather
that
God
had
appeared
vnto
him
:
There
appeared
sildome
or
neuer
any
visions
:
but
the
People
remembred
that
their
forefathers
in
olde
time
had
seene
many
visions
.
Wherefore
they
doe
not
without
cause
thus
Iudge
by
manifest
signes
.
For
it
came
not
to
passe
by
man
that
hee
should
be
sodaynly
dumbe
without
any
dissease
,
and
after
his
longer
●ariance
then
hee
was
wonte
,
to
come
out
of
the
Temple
amazed
and
a
fearde
.
So
that
God
by
certayne
Miracles
kept
the
people
as
yet
in
the
obedience
of
his
worde
:
as
by
that
concerning
the
Poole
,
Iohn
.
5.2
.
the
Water
whereof
was
styrred
by
the
Angell
.
But
Prophets
were
very
geason
:
for
the
Lords
will
was
to
depriue
the
people
of
them
that
they
might
the
more
earnestly
desier
Christe
.
For
the
People
were
all
most
desperate
,
because
they
wer
oppressed
with
cruell
bondage
,
and
their
religion
was
wonderfully
corrupted
,
as
wee
haue
sayde
.
The
which
was
tolde
by
the
Prophet
sayinge
,
Remember
the
Lawe
of
my
seruaunt
Moyses
&c.
And
why
so
?
he
sheweth
the
reason
:
Beholde
I
send
you
my
seruaunt
Elias
&c.
Mala.
4
4.
Hee
meaneth
therefore
that
the
people
shal
be
spoyled
for
a
time
of
their
Prophtes
,
that
they
might
with
the
greater
desier
wayte
for
the
comming
of
Christe
.
Therefore
the
people
coniectured
not
that
Zacharias
had
seene
a
Vision
,
because
the
same
happened
oftentymes
,
but
because
signes
appeared
in
him
,
&
because
hee
taried
longer
in
the
Temple
than
hee
was
wonte
.
23.
And
it
came
to
passe
,
that
assone
as
the
dayes
of
his
office
were
out
,
he
departed
into
his
owne
house
.
A.
Hereby
it
appeareth
that
the
Priests
abstayned
from
their
Houses
,
when
they
executed
their
Offyces
as
their
turne
came
,
to
the
ende
they
might
bee
wholly
addicted
to
the
worship
of
God
.
And
to
this
ende
there
were
Sollers
,
or
Chambers
adioyned
to
the
Temple
.
Howbeit
we
doe
not
reade
that
the
Lord
commaunded
this
at
any
time
.
The
commaunded
this
at
any
time
.
Leui.
10.9
The
commaundement
of
the
Lawe
was
that
they
should
abstayne
from
wyne
,
from
strong
drinke
,
and
from
carnall
Copulation
when
their
turne
came
to
do
seruice
.
But
it
is
likely
that
many
Pryests
did
not
so
reuerently
discharge
their
duty
,
neyther
kepte
that
commaundement
,
whereupon
it
came
to
passe
that
they
had
their
abydinge
places
in
the
Temple
,
least
they
might
be
moued
with
the
intising
allurements
of
their
wyues
.
Here
vpon
,
when
the
Temple
was
builded
there
were
certain
lodgings
or
Priests
Chambers
erected
,
which
Solomon
prouided
for
the
easement
of
the
Priests
,
that
they
might
be
helps
vnto
the
Law
of
God
,
to
the
pure
discharging
of
the
sacred
worship
.
C.
Moreouer
seeinge
the
order
of
their
life
was
to
be
chaunged
,
it
was
profitable
for
them
not
to
depart
from
the
Temple
,
that
the
very
sight
of
the
place
might
moue
them
to
imbrace
that
purity
which
the
Lorde
had
prescribed
.
It
was
profitable
also
to
haue
all
matter
of
sufferance
and
indulgence
cut
of
,
to
the
ende
they
might
haue
the
more
leasure
to
do
their
duety
.
The
Papistes
at
this
day
by
this
pretence
,
defende
their
cruell
Law
concerning
singlenesse
of
Lyfe
.
For
thus
they
reason
,
Seeinge
the
Priests
in
olde
tyme
were
commaunded
to
abstayne
from
their
Wyues
,
at
what
tyme
they
attended
vpon
the
seruice
of
God
:
there
is
good
cause
why
perpetual
continencie
should
be
required
of
the
Priestes
now
,
who
sacrifice
not
by
turne
but
euery
day
:
specially
seeinge
the
dignity
of
the
worship
is
far
more
excellent
than
vnder
the
Lawe
.
But
they
should
also
shewe
vnto
vs
why
they
abstayne
not
from
Wyne
&
stronge
drynke
.
For
it
is
not
meete
to
make
a
seperation
of
those
commaundementes
which
God
hath
enioyned
,
the
the
one
halfe
may
be
obserued
and
the
other
neglected
.
The
lying
with
their
Wyues
is
not
so
straytely
forbydden
as
the
drynking
of
Wyne
.
If
so
bee
the
Pope
vnder
the
Pretence
of
the
Lawe
inioyneth
singlenes
of
Lyfe
vnto
his
Shauelinges
,
why
doth
hee
geeue
them
lyberty
to
drynke
Wyne
,
Eze.
44
.
1●
whych
wyth
the
lyke
playne
woordes
is
forbydden
to
the
Priestes
of
olde
tyme
.
Yea
,
according
to
this
reason
all
the
sacrificeing
or
Masse
Priestes
must
be
shut
vp
in
some
Church
Chambers
,
there
to
leade
their
lyues
without
the
company
of
Women
and
People
.
Thus
wee
euidently
see
that
they
doe
wyckedly
pretende
the
Law
of
God
,
from
the
which
they
wholy
swarue
.
Notwithstanding
the
full
solution
standeth
vpon
the
difference
of
the
Law
&
the
Gospell
.
The
high
Prieste
stoode
in
the
presence
of
God
to
offer
Sacrifice
for
the
sinnes
of
the
people
,
that
hee
might
be
as
it
were
a
Mediator
betwene
God
&
man
.
It
became
him
to
whom
this
office
was
commtted
to
haue
somewhat
whereby
hee
might
be
exempted
from
the
common
order
of
men
,
and
mighte
bee
knowne
to
bee
a
figure
of
the
true
Mediator
.
To
this
ende
belonged
the
holy
Garmentes
,
and
the
anoyntinge
.
At
this
day
wee
haue
no
such
thing
in
the
publique
Ministers
and
Pastors
of
the
Church
.
We
speake
of
those
Mynisters
which
Christe
ordayneth
to
feede
his
flocke
,
and
not
of
those
whom
the
Pope
maketh
rather
Butchers
,
then
Sacrificers
,
to
offer
vp
Christe
.
Wherefore
let
vs
geue
heede
vnto
the
mynde
of
the
holy
Ghoste
,
which
pronounceth
Wedlocke
to
bee
honorable
amonge
all
men
.
24.
And
after
those
dayes
his
Wyfe
Elizabeth
conceyued
:
and
hyd
her selfe
fiue
monethes
,
sayinge
,
Gods
promises
are
certaine
.
(
And
after
these
dayes
)
R.
Behold
heere
the
fruite
and
power
of
the
worde
of
GOD
.
A
wonderfull
Sonne
was
promised
to
Zacharias
by
the
worde
of
God
:
the
which
promise
although
Zacharias
in
the
beginning
receiued
not
by
Fayth
,
yet
notwithstandinge
the
Lord
is
so
faithfull
and
Iust
,
that
hee
fulfilleth
that
which
h
e
hath
promysed
,
and
bringeth
to
passe
that
the
wyfe
of
Zacharias
,
although
Shee
were
as
well
by
Nature
as
by
Olde
age
vnmeete
to
conceiue
,
conceiueth
her
promised
Son
.
(
And
hyd
her selfe
fiue
monethes
)
C.
This
seemeth
very
absurde
,
as
though
she
were
ashamed
of
Gods
blessinge
.
Some
thinke
that
the
matter
being
as
yet
doubtfull
,
she
durst
not
come
forth
abroade
,
least
she
should
be
a
iesting
stocke
,
if
so
bee
that
opinion
should
be
frustrate
which
shee
had
conceiued
.
But
wee
must
rather
Iudge
that
she
was
so
perswaded
of
the
promise
made
,
that
shee
feared
not
the
fulfilling
of
the
same
.
For
when
shee
sawe
the
great
plague
layed
vpon
her
Husbande
for
the
rashe
and
vnaduised
speache
of
his
tongue
,
did
shee
still
remayne
doubtfull
likewise
for
the
space
of
fiue
monethes
together
?
Also
her
Woordes
playnely
shewe
that
her
Hope
was
not
suspended
or
doubtfull
.
For
when
shee
sayth
,
Thus
hath
the
Lorde
delte
wyth
mee
,
shee
doth
playnely
and
boldely
pronounce
,
that
his
grace
was
knowen
vnto
her
.
And
there
might
bee
two
causes
why
shee
hid
her selfe
:
The
first
was
,
least
she
might
make
the
wonderfull
worke
of
God
to
bee
talked
of
amonge
men
,
before
the
same
was
euident
:
according
to
the
common
maner
of
the
World
,
which
was
euer
woonte
to
talke
,
and
prate
rashly
and
vnreuerently
of
the
workes
of
God
.
The
other
was
,
that
when
men
should
sodenly
perceiue
her
to
bee
great
with
Chylde
,
they
might
bee
styrred
vp
the
more
to
prayse
God
.
For
those
Woorkes
of
GOD
which
shewe
them selues
by
litle
and
litle
,
are
often
tymes
when
they
are
finished
,
litle
,
or
nothinge
of
vs
regarded
.
Elizabeth
therefore
did
not
hide
her selfe
for
her
owne
cause
so
much
as
for
the
respecte
which
Shee
had
vnto
others
.
25.
Thus
hath
the
Lorde
delte
with
mee
in
the
dayes
wherein
he
looked
on
mee
to
take
from
mee
my
rebuke
amonge
men
.
(
Thus
hath
the
Lord
delt
with
me
)
C.
This
is
a
thanks
geuing
,
whereby
Shee
attrybuteth
all
thinges
vnto
God
the
author
of
the
worke
.
It
is
likely
that
her
husband
had
enformed
her
by
writing
of
the
same
which
the
Lord
had
promysed
:
for
the
which
cause
the
more
assuredly
&
with
a
more
cheerefull
mynde
,
shee
pronounceth
God
to
be
the
author
of
this
benefite
,
as
appeareth
by
these
words
also
,
(
In
the
dayes
wherein
he
looked
on
mee
)
For
she
noteth
this
to
bee
the
cause
of
her
barrennesse
,
for
that
the
Lorde
at
that
time
had
turned
away
his
fauour
from
her
.
A.
For
by
these
wordes
(
loked
vpon
mee
)
shee
noateth
that
grace
and
benefite
which
had
happened
vnto
her
of
her
parte
vndeserued
:
The
contrarye
whereof
is
turnde
fro
,
and
to
looke
another
way
.
Psa.
138.6
Hereupon
the
Prophet
Dauid
saith
,
Hee
looketh
vpon
the
humble
,
as
for
the
proud
he
beholdeth
them
a
far
of
.
That
is
to
say
,
hee
hath
compassion
vpon
the
lowly
,
but
vppon
the
proude
not
so
.
And
it
doth
not
much
differ
from
the
worde
(
Mercy
)
:
sauinge
that
to
beholde
signifieth
the
Iesture
of
him
that
hath
compassion
:
and
mercy
is
the
affection
of
Gods
good
will
toward
vs
.
Elyzabeth
therefore
accounteth
it
for
a
singuler
benefite
of
God
that
shee
is
great
with
Childe
.
And
not
without
cause
.
C.
For
the
Scripture
maketh
speciall
mencion
of
this
among
the
temporall
blessings
of
God
,
that
God
geueth
vnto
vs
the
Fruite
of
our
Body
.
And
not
in
vayne
.
For
if
so
be
the
fertillity
and
increase
of
brute
beastes
be
his
blessinge
,
looke
howe
much
more
excellent
is
the
increase
of
mankinde
,
so
much
the
more
account
ought
we
to
make
of
the
same
.
And
this
is
no
meane
or
small
honor
,
that
seeing
God
is
and
ought
to
bee
accounted
our
onely
Father
,
Children
are
the
blessing
to
God
.
Psa.
127.3
.
hee
admitteth
the
sonnes
of
men
to
be
partakers
with
him
of
this
name
Wee
must
hold
fast
therefore
this
doctrine
,
that
Children
are
the
inheritance
that
commeth
of
the
Lord
,
and
the
fruite
of
the
Wombe
his
rewarde
.
But
Elyzabeth
had
a
farther
respect
,
because
she
being
barren
and
an
olde
Woman
,
had
by
a
singuler
myracle
contrary
to
custome
and
the
order
of
nature
conceyued
.
Barrennesse
was
counted
a
reproch
among
the
IEWES
.
(
To
take
from
mee
my
rebuke
)
Barrennesse
was
not
without
cause
alwayes
a
reproch
,
seeing
the
blessing
of
the
wombe
is
reckoned
among
the
speciall
testimonies
of
Gods
loue
.
Some
thinke
that
this
was
a
speciall
thing
most
acceptable
to
this
auncient
people
:
because
Chryste
was
to
come
of
the
seede
of
Abraham
.
But
this
only
belongeth
vnto
the
Trybe
of
Iuda
.
The
Iudgement
of
others
is
much
better
which
affyrme
that
the
multiplication
of
the
holy
people
was
prosperouse
and
happy
:
euen
as
it
was
sayde
to
Abraham
,
Gen.
13
16.
Thy
seede
shal
be
as
the
sande
by
the
seas
side
,
and
as
the
starres
of
Heauen
.
Moreouer
the
vniuersall
blessinge
(
which
is
extended
to
all
mankinde
)
&
the
promise
made
to
Abraham
,
which
specially
belongeth
vnto
the
Church
of
God
,
ought
to
be
Ioyned
together
.
Therefore
they
which
want
Chrildren
,
seeme
to
be
depriued
of
that
grace
and
benediction
,
which
was
spoken
of
by
the
Prophets
,
sayinge
,
Psa
128.3
God
shall
blesse
thy
Wombe
.
Also
,
Thy
Wyfe
shal
bee
as
the
fruitefull
Vyne
vppon
the
Walles
of
thy
House
.
On
the
contrary
parte
God
cursseth
when
either
he
geueth
not
or
taketh
away
the
fruit
of
our
bodies
.
Notwithstanding
this
is
but
a
temporall
cursse
.
Let
therefore
all
Parents
learne
to
be
thankefull
vnto
God
for
the
Chyldren
which
they
haue
receiued
:
and
let
them
which
are
without
fruit
,
in
this
pointe
learne
to
humble
themselues
.
(
Amonge
men
)
Elizabeth
restrained
this
reproch
vnto
men
,
because
it
is
a
temporall
punishment
,
for
the
which
we
loose
nothinge
in
the
kingdome
of
Heauen
.
Therefore
the
godly
man
which
is
without
fruite
,
ought
thus
to
consider
and
way
with
him selfe
,
that
God
will
not
make
him
partaker
of
this
honor
for
some
Iust
cause
.
It
is
the
tytle
of
God
to
be
a
Father
as
we
haue
sayd
already
:
in
that
therefore
men
are
called
Fathers
,
it
is
because
God
vouchsafeth
to
geue
vnto
them
this
name
of
honor
.
Therefore
this
cursse
is
not
a
signe
of
reiection
,
but
it
is
an
erudition
to
humility
.
R.
Let
vs
learne
here
by
the
example
of
Elizabeth
to
ascribe
that
which
wee
haue
receyued
of
God
,
not
to
our
owne
power
,
but
to
his
deuyne
grace
,
least
we
be
to
proude
,
but
be
rather
brought
to
humility
.
26.
And
in
the
sixte
moneth
the
Angell
Grabriell
was
sent
of
God
vnto
a
City
of
Galile
named
Nazareth
.
(
In
the
sixt
moneth
)
A.
That
is
to
say
,
after
that
Elizabeth
had
conceyued
.
The
Euangelist
Luke
diligently
noteth
the
time
.
For
the
Angell
sayde
afterwarde
to
the
Virgin
,
Also
beholde
thy
Cosine
Elizabeth
hath
conceyued
a
Sonne
in
her
olde
age
:
and
this
is
her
sixt
moneth
which
was
called
barren
.
Wee
hearde
euen
now
also
that
Elizabeth
,
after
her
conception
hid
her selfe
for
the
space
of
fiue
moneths
.
Therfore
in
the
sixt
moneth
,
vnder
the
raigne
of
Herode
,
in
the
32.
yeare
of
his
raygne
these
thinges
followinge
came
to
passe
.
By
which
we
gather
that
Iohn
the
Baptist
was
elder
then
the
Lorde
Christe
by
certayne
Monethes
.
(
Vnto
a
City
of
Galile
named
Nazaret
)
C.
Wonderfull
is
the
ordering
of
Gods
counsayle
,
and
farre
differing
from
the
common
Iudgement
of
men
,
in
that
God
would
haue
a
more
noble
beginninge
of
Generation
in
the
Forerunner
Iohn
the
Baptist
then
in
his
owne
sonne
.
Christe
is
promised
to
the
Virgin
.
The
prophesie
concerning
Iohn
was
in
the
Temple
:
but
Christe
is
promised
to
the
Virgin
in
an
obscure
place
of
Iudea
,
and
the
sayd
prophesie
remayned
buryed
in
the
bosome
of
the
Virgin
onely
.
But
this
same
ought
to
be
fulfilled
euen
from
the
byrth
of
Christ
,
That
God
hath
saued
the
Faythfull
through
foolishnesse
.
1.
Cor.
1.21
But
he
so
layed
vp
the
Treasure
of
this
Mystery
with
the
Virgin
,
that
at
the
laste
in
due
time
it
was
knowen
to
all
the
godly
.
Wee
confesse
that
this
kinde
of
custody
was
very
contemptible
,
but
yet
notwithstandinge
such
as
serued
excellently
well
both
to
the
allowing
of
the
humillity
of
faith
,
and
also
to
the
beating
downe
of
the
pryde
of
the
wicked
.
And
let
vs
learne
modestly
to
submit
our selues
vnto
God
,
yea
although
reason
do
not
strayte
way
appeare
vnto
vs
:
and
let
vs
not
bee
ashamed
to
haue
her
our
Schoolemaistres
which
caried
Christ
in
her
Wombe
,
the
euerlasting
Wisedome
of
God
.
Wee
ought
verely
to
take
heede
of
nothing
more
than
least
wee
by
proud
contempt
depriue
our selues
of
the
knowledge
of
the
incomparable
mystery
,
the
which
God
woulde
haue
reuealed
to
Babes
&
such
as
are
apt
to
be
taught
.
A.
Finally
Nazareth
was
a
litle
town
of
smale
reputation
,
the
which
hee
chose
which
came
to
teach
men
humility
.
Of
the
which
we
haue
spoken
in
the
second
Chapt.
of
Math.
vers.
23.
27.
To
a
Virgin
spoused
to
a
man
,
whose
name
was
Ioseph
of
the
house
of
Dauid
:
and
the
Virgins
name
was
Mary
.
(
To
a
Vyrgin
spoused
to
a
man
)
E.
Or
betrothed
to
a
man
.
Both
are
allowed
of
good
Authors
.
The
Greeke
participle
which
the
Euangelist
vseth
here
,
signifieth
that
the
Virgin
was
then
promised
to
a
Husband
:
but
not
geuen
vnto
him
to
bee
his
Wyfe
.
For
it
was
very
vsuall
amonge
the
Iewes
,
for
the
Parents
to
keepe
their
Chyldren
for
a
tyme
at
home
after
that
they
handfasted
them
to
their
husbandes
that
should
bee
:
otherwise
the
Lawe
which
is
extant
concerning
the
corruptions
of
the
men
betroathed
had
ben
superfluous
&
vaine
.
For
thus
it
is
written
by
Moses
,
Deu.
22.23
If
a
Mayde
bee
betroathed
vnto
an
Husband
,
&
a
man
finde
her
in
the
town
and
lye
with
her
&c.
And
this
seemeth
to
be
the
cause
why
GOD
chose
a
Virgin
espoused
to
a
man
,
being
the
very
same
which
we
alleadged
before
,
namely
that
so
the
humility
of
Faith
might
be
approued
,
&
the
Pride
of
the
wicked
therewithall
beaten
downe
.
C.
Origus
imagination
is
very
corrupt
,
when
he
saith
that
the
Lord
did
this
that
hee
might
hide
from
Sathan
the
saluation
which
hee
prepared
to
geue
vnto
men
.
Therefore
the
vale
of
Matrimony
was
drawen
before
the
Eyes
of
the
Worlde
,
that
the
godly
at
the
last
might
know
him
to
bee
the
Sonne
of
God
,
whom
the
common
sort
beleued
to
be
the
sonne
of
Ioseph
.
Wherefore
Christe
came
not
forth
so
deuoyde
of
glory
,
but
that
his
heauenly
Father
declared
from
the
beginning
the
glory
of
the
deuinity
which
was
in
him
.
For
the
Angels
tolde
that
a
sauiour
was
borne
,
but
their
Voyces
beinge
onely
hearde
of
the
Sheepheardes
sounded
not
farre
.
One
myracle
might
haue
ben
much
spoken
of
which
the
Magi
published
in
diuerse
partes
,
which
came
from
the
East
,
how
that
a
starre
appeared
vnto
them
witnessinge
the
byrth
of
a
great
King
:
Yet
notwithstandinge
wee
see
how
God
kept
his
Sonne
as
it
were
in
secret
vntill
the
full
time
came
in
the
which
hee
should
be
made
manifest
vnto
the
whole
Worlde
.
(
Whose
name
was
Ioseph
)
A.
All
these
thinges
make
to
the
certaynty
of
the
history
.
Luk.
2.4
(
Of
the
house
of
Dauid
)
The
Euangelist
Luke
saith
afterward
,
Because
Ioseph
was
of
the
House
and
Linage
of
Dauid
.
Of
the
which
the
Euangelist
Luke
therefore
maketh
mencion
,
because
the
kinreds
of
men
were
wonte
to
be
spoken
of
with
their
names
.
Of
the
which
thing
we
will
speake
more
in
another
place
.
E.
Therefore
this
Virgin
was
betroathed
to
a
man
very
base
accordinge
to
the
estimation
and
Iudgment
of
the
worlde
,
but
very
acceptable
vnto
God
for
the
vertues
of
the
mynde
:
by
arte
hee
was
a
Carpenter
,
his
Name
was
Ioseph
,
comminge
of
the
stocke
&
Lynage
of
Dauid
;
From
the
which
Stocke
also
his
Spouse
had
her
Ofspringe
:
leaste
that
Prophesie
shoulde
not
be
fulfilled
,
which
promysed
that
the
Messias
should
come
of
the
course
and
stocke
of
Dauid
the
king
.
For
it
was
meete
that
the
man
&
the
Wyfe
should
bee
of
one
Tribe
,
as
you
may
see
in
the
first
of
Mathew
,
verse
16
:
that
Ioseph
was
.
28.
And
the
Angell
went
in
vnto
her
and
sayd
,
Hayle
thou
that
art
freely
beloued
the
Lord
is
with
the
,
blessed
art
thou
amonge
Women
.
(
And
the
Angell
went
in
)
A.
Now
the
Messenger
sente
of
God
executeth
his
office
.
(
And
sayd
Haile
)
E.
The
Greeke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
which
wee
haue
,
Haile
,
here
,
may
be
englyshed
,
God
speede
;
Be
of
good
cheere
:
(
Thou
that
art
gratiouse
)
C.
Because
this
message
which
the
Angell
was
to
reporte
was
very
straunge
,
and
almost
incredible
,
the
Angell
beginneth
with
the
commendation
of
the
grace
of
God
.
And
seeing
our
myndes
accordinge
to
the
smale
capascity
of
our
vnderstanding
,
are
not
able
to
comprehend
the
exceedinge
greatnesse
of
the
woorkes
of
God
,
this
is
a
notable
remedy
,
if
wee
lift
vp
the
same
to
meditate
and
consider
the
infinitnesse
of
his
grace
.
Seeinge
therefore
the
gate
of
Fayth
is
the
feeling
of
the
goodnes
of
God
,
the
Angell
doth
very
well
obserue
this
order
,
that
in
causing
the
Virgin
to
muse
of
the
grace
of
God
,
hee
might
bring
her
to
the
conceiueing
of
the
incomprehensible
.
For
the
greeke
participle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Luke
vseth
,
expresseth
the
free
fauoure
of
God
:
as
may
more
euidently
appeare
by
that
place
of
Paule
,
where
hee
speakinge
of
our
reconcilliation
,
sayth
,
God
in
his
welbeloued
Sonne
,
●phe
.
1.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
hath
receiued
vs
into
grace
&
fauoure
,
which
were
before
Enemies
.
E.
For
hee
may
bee
deere
vnto
vs
or
beloued
,
who
hath
commended
himselfe
vnto
vs
by
his
dutifullnesse
:
but
no
man
can
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
hee
whom
we
loue
of
fauoure
freely
.
Therefore
the
Angell
goinge
about
to
shewe
the
most
excellent
benefite
of
Gods
goodnesse
towards
men
,
and
now
ready
to
bee
offered
to
the
Worlde
,
so
saluted
Mary
that
hee
put
her
in
comforte
to
looke
for
some
notable
and
ioyefull
thinge
.
(
The
Lord
is
wyth
thee
)
This
is
an
explication
and
proofe
of
that
which
the
Angell
sayd
before
in
callinge
her
gratious
.
For
hee
which
hath
gotten
grace
and
fauour
with
God
,
hath
God
with
him
,
who
loueth
him
,
and
powreth
his
benefits
vpon
him
.
C.
Therefore
the
third
parte
is
added
,
(
Blessed
arte
thou
amonge
Women
)
For
hee
putteth
the
blessinge
as
the
effecte
and
proofe
of
Gods
fauour
.
For
praise
is
not
ment
hereby
but
rather
felicity
.
So
the
Apostell
Paule
first
wisheth
grace
,
Rom.
1.7
.
and
then
peace
(
that
is
to
say
al
maner
of
goodnesse
)
geueing
vs
to
vnderstand
that
wee
are
then
blessed
and
ryche
,
when
wee
are
loued
of
God
the
author
of
all
goodnesse
.
Wherefore
if
so
bee
the
felicity
,
righteousnes
,
and
lyfe
of
Mary
came
from
the
free
loue
of
God
,
and
if
so
bee
all
her
ver●ues
&
excellency
was
the
free
and
meere
liberality
of
God
,
they
doe
toto
wickedly
,
which
teache
vs
to
craue
that
of
her
which
shee
her selfe
hath
receyued
and
shall
receiue
wyth
vs
from
another
.
Also
to
grosse
is
the
Ignorance
of
the
Papists
,
which
turne
this
salutacion
as
it
were
by
Magicall
exorcisme
,
into
a
Prayer
:
yea
and
they
haue
vrged
the
same
so
farre
,
that
none
of
their
Preachers
may
craue
the
grace
of
the
Spirite
before
their
Sermon
,
but
by
their
AVE
MARIA
.
AVE
MARIA
a
Popish
prayer
In
the
which
there
is
nothinge
contained
but
a
salutacion
:
and
what
foolishnes
is
that
to
salute
one
which
is
absent
.
29.
And
when
she
sawe
him
,
she
was
troubled
at
his
saying
:
and
cast
in
her
minde
what
maner
of
salutacion
that
should
bee
.
(
And
when
shee
sawe
him
shee
was
troubled
)
C.
The
Euangelist
Luke
sayth
not
that
the
Virgin
was
troubled
at
the
sighte
of
the
Angell
,
but
at
his
sayinge
.
Why
then
doth
he
make
mencion
of
his
sight
?
This
seemeth
to
be
the
cause
,
for
that
Mary
knowinge
that
there
was
some
heauenly
glory
in
the
Angell
conceyued
a
sudden
feare
of
the
reuerence
of
God
.
Therefore
shee
was
troubled
because
shee
perceyued
that
shee
was
saluted
not
of
a
mortall
man
,
but
of
the
Angell
of
God
.
Fonde
and
Childishe
then
is
their
opinion
which
thinke
that
Shee
was
troubled
because
shee
feared
least
they
were
some
entiseinge
wordes
of
a
Louer
to
some
euell
.
But
there
is
no
doubt
but
that
a
maiesty
and
glory
shined
in
the
Face
of
the
Angell
,
in
such
wyse
that
shee
coulde
suspecte
no
such
thinge
,
but
mighte
rather
knowe
him
to
bee
sent
.
C.
Moreouer
Luke
doth
not
say
that
Shee
was
so
troubled
that
shee
cryed
out
,
but
doth
rather
expresse
the
signe
of
an
attentiue
mynde
,
and
well
aduysed
,
as
appeareth
by
this
.
(
And
cast
in
her
minde
what
maner
)
That
is
to
say
,
whereto
this
salutacion
tended
,
and
what
the
meaning
of
it
was
:
after
the
which
consideration
shee
perceiued
that
the
Angell
was
not
sent
for
naught
.
BV.
Shee
vnderstoode
that
it
was
a
singuler
,
and
speciall
salutacion
,
contayninge
some
mistery
in
it
:
but
what
it
should
be
shee
coulde
not
tell
.
C.
By
this
example
wee
are
taught
,
first
that
the
woorkes
of
God
are
not
rashly
to
bee
vnderstoode
:
secondly
,
that
they
ought
so
to
be
wayed
of
vs
,
that
wee
haue
first
Religion
and
feare
.
30.
And
the
Aungell
sayd
vnto
her
,
Feare
not
Mary
:
for
thou
hast
found
grace
with
God
.
(
Feare
not
Mary
)
BV.
Although
the
Virgin
aunswered
neuer
a
woorde
to
the
Angell
,
yet
neuerthelesse
hee
perceyued
by
her
countenance
and
behauiour
that
shee
was
after
a
sorte
afearde
.
Therefore
out
of
hand
hee
openeth
vnto
her
at
the
full
the
salutacion
,
which
was
a
remedy
for
her
feare
:
and
therewithall
briefly
and
exactly
declared
the
scope
and
ende
of
his
message
.
And
first
hee
saith
,
Feare
not
Mary
,
All
those
thinges
which
thou
fearest
are
in
safety
,
and
to
the
ende
thou
mayest
playnely
vnderstand
I
will
expounde
vnto
thee
the
reason
of
my
salutacion
,
and
why
I
come
to
thee
a
messenger
from
God
.
C.
In
that
the
Angell
willeth
her
to
lay
aside
feare
,
let
vs
alway
haue
in
minde
the
imbecillity
of
our
fleshe
,
the
which
cannot
but
feare
so
often
as
the
least
sparke
of
Gods
glory
appeareth
.
For
we
may
not
thinke
that
the
presence
of
God
is
without
effect
when
wee
seriously
conceiue
of
the
same
.
Therefore
seeinge
all
men
are
subiect
to
his
Iudgement
,
Feare
cometh
of
the
infirmity
of
the
fles●
of
feare
commeth
tremblinge
,
vntill
the
Father
shewe
hymselfe
.
The
holy
Virgin
sawe
such
a
great
heape
of
wickednesse
in
her
Nation
,
that
shee
had
Iust
cause
to
feare
great
vengeance
.
Wherefore
the
Angell
to
take
away
feare
,
pronounceth
him selfe
to
be
the
Messenger
of
an
incomparable
benefite
,
sayinge
,
(
For
thou
hast
founde
Grace
wyth
God
.
Z.
This
is
a
confirmation
of
that
which
hee
sayd
before
,
Hayle
thou
that
arte
freely
beloued
.
The
like
kinde
of
speach
wee
haue
in
Moyses
,
Exo.
33
.
1●
Thou
hast
founde
fauour
in
my
sight
.
Also
,
And
now
I
praye
thee
if
I
haue
founde
fauoure
in
thy
sight
.
&c.
Agayne
,
Exo.
33.
●7
Because
thou
haste
founde
grace
in
my
sight
.
The
Iewes
by
this
maner
of
speach
declare
that
God
is
the
cause
and
well
springe
of
grace
,
and
powreth
his
Grace
into
vs
freely
without
our
merite
,
and
that
hee
bestoweth
his
benefits
vppon
vs
of
his
mere
liberality
and
goodnesse
:
For
hee
is
not
sayd
to
finde
grace
which
seeketh
the
same
,
but
he
to
whom
the
same
is
offered
without
seeking
.
Z.
Thus
wee
reade
,
that
Noe
found
fauour
in
the
sight
of
the
Lorde
:
The
which
is
as
much
as
if
the
Scripture
had
sayd
,
God
had
compassion
vppon
Noe
,
hee
loued
Noe
,
and
blessed
him
.
Therefore
Mary
founde
fauour
wyth
the
Lord
,
(
that
is
to
say
)
the
Lorde
of
his
goodnesse
,
and
ready
good
will
had
compassion
on
her
,
&
powred
his
grace
and
gyfts
into
her
,
loued
her
,
and
ordayned
her
to
great
honor
.
31.
For
beholde
thou
shalt
conceyue
in
thy
Wombe
,
and
beare
a
Sonne
:
and
shalt
call
his
name
Iesus
.
(
For
beholde
thou
shalt
conceyue
)
R.
Now
the
Angell
sheweth
the
cause
of
his
ambassage
.
C
And
hee
confirmeth
his
wordes
first
of
all
by
the
prophesie
of
Esay
:
●ay
.
7.14
.
and
afterwarde
by
other
places
of
the
Prophets
,
to
th
ende
they
mighte
the
better
sinke
into
the
minde
of
the
Virgin
.
For
such
Prophesies
were
very
well
known
among
the
godly
.
Howbeit
herewithall
wee
muste
note
that
the
Aungell
did
not
speake
priuately
onely
in
the
Eare
of
the
Virgin
:
but
that
hee
brought
the
Gospell
,
which
shortly
after
was
to
be
preached
throughout
the
whole
world
.
Wherefore
it
came
not
to
passe
without
the
counsayle
of
God
,
that
the
consent
and
agreemente
amonge
the
olde
Prophets
was
so
plainely
expressed
,
and
the
present
message
concerninge
the
reuealinge
of
Christ
●say
.
7.14
.
●at.
1.23
.
A.
The
Prophet
Esay
sayth
,
Beholde
,
a
Virgin
shall
conceiue
.
The
which
Mathew
tourneth
thus
,
Beholde
,
a
Virgin
shall
be
with
childe
.
And
Luke
,
Thou
shalt
conceiue
in
thy
Wombe
,
and
beare
a
sonne
:
the
which
are
all
one
in
signification
.
C.
Also
this
worde
Conceyue
)
is
sufficient
to
cofute
both
the
Heresie
of
Marcion
,
and
Manichaeus
.
For
hereby
we
may
gather
that
Mary
brought
not
forth
a
Phantasticall
body
,
but
the
very
same
which
shee
first
conceyued
in
her
Wombe
.
(
And
thou
shalt
call
his
name
Iesus
)
The
reason
of
this
name
is
geeuen
in
Mathew
,
namely
,
Because
he
shall
saue
his
people
from
their
sinnes
.
32.
Hee
shal
be
great
,
and
shal
be
called
the
sonne
of
the
Hyghest
,
and
the
Lorde
God
shall
geeue
vnto
him
the
Seate
of
his
Father
Dauid
.
(
Hee
shal
be
great
)
BV.
The
Aungel
very
diligently
sheweth
how
great
and
who
this
Iesus
shal
be
,
speakinge
of
the
glory
and
eternity
of
his
Kingdome
.
Hee
doth
not
declare
his
whole
office
,
hee
counteth
it
sufficient
to
declare
him
to
bee
the
Messias
and
promised
Redemer
in
the
Lawe
and
Propheths
.
He
sayth
that
he
shal
be
great
.
C.
The
which
also
the
Angel
had
spoken
concerning
Iohn
the
Baptist
in
the
15.
verse
going
before
:
whom
notwithstanding
his
purpose
was
not
to
make
equall
with
Christe
.
But
Iohn
the
Baptist
in
his
degree
was
great
:
but
the
greatnes
of
Christ
is
straight
way
expressed
when
it
is
sayd
,
(
And
the
Sonne
of
the
hyghest
)
By
the
which
wordes
the
Angell
extolleth
the
sonne
of
Mary
aboue
all
Creatures
.
For
he
hath
his
singuler
and
proper
to
hym selfe
alone
,
Heb.
15
that
hee
shoulde
bee
called
the
Sonne
of
GOD
,
euen
as
the
Apostell
affyrmeth
.
Wee
graunt
that
the
Aungells
of
Heauen
,
and
Kings
of
the
earth
haue
sometyme
these
Tytells
geeuen
vnto
them
in
the
Scripture
,
but
these
are
called
the
Sonnes
of
GOD
in
common
for
their
excellency
.
And
there
is
no
doubte
but
that
God
doth
exempt
his
Sonne
from
all
others
,
when
hee
peculiarly
speaketh
thus
vnto
him
,
Thou
arte
my
Sonne
.
Therefore
Christe
is
Ioyned
here
neither
Psalm
.
27
with
Angells
nor
with
men
,
that
he
might
be
in
the
number
of
the
sonnes
of
God
:
but
that
which
is
geuen
vnto
him
is
such
that
none
may
presume
to
take
the
same
vnto
him
.
The
Sonnes
of
God
are
Kinges
,
not
by
the
right
of
Nature
,
but
because
it
hath
pleased
God
to
aduaunce
them
to
such
honor
.
This
title
belongeth
not
to
the
Angells
but
only
because
vnder
the
most
chiefe
they
excell
amonge
other
Creatures
.
Wee
are
the
sonnes
of
God
by
adoption
.
We
also
are
the
sonnes
of
God
but
by
Adoption
,
which
wee
obtaine
by
faith
,
and
not
by
nature
:
but
Christe
is
the
onely
begotten
sonne
of
God
.
A.
Also
this
woorde
(
Highest
)
is
the
name
of
God
very
oftentimes
vsed
without
the
Substantiue
(
God
)
as
heere
.
Thou
only
art
the
moste
highe
aboue
all
the
Earth
.
Psal.
83.29
Also
.
It
is
a
good
thing
to
praise
the
Lorde
,
Psal
92.1
and
to
singe
vnto
thy
name
,
O
thou
most
high
.
Also
,
I
wyll
bee
lyke
vnto
the
most
hygh
.
Esay
.
14.14
C.
And
whereas
the
Angell
vseth
the
worde
of
the
future
tence
,
sayinge
,
hee
shal
be
called
,
the
wicked
Dogge
Seruetus
thereby
goeth
aboute
to
proue
the
Christe
is
not
the
euerlasting
sonne
of
God
,
but
that
he
began
so
to
be
accounted
when
he
tooke
vpon
him
our
flesh
:
but
this
is
horrible
&
blasphemous
.
Seruetus
Heresie
.
He
reasoneth
thus
;
Christe
was
not
the
sonne
of
God
before
he
taking
vpon
him
our
flesh
,
appeared
in
the
world
:
because
it
was
said
vnto
the
Angell
,
He
shal
be
called
the
Son
of
the
highest
.
But
we
answere
,
that
the
Wordes
of
the
Angell
haue
no
other
signification
,
but
that
the
Sonne
of
God
should
be
manifestly
declared
to
be
such
a
one
in
the
fleshe
,
as
hee
was
with
the
Father
from
euerlastinge
,
that
is
to
say
,
eternall
.
For
,
to
bee
called
,
is
referred
to
euident
knowledge
.
And
there
is
great
difference
betwene
these
two
Whether
hee
began
to
be
the
sonne
of
God
which
was
not
before
:
or
,
whether
he
was
reuealed
among
men
,
that
they
might
knowe
him
to
be
the
same
which
was
promysed
longe
before
.
Verely
,
seeinge
God
the
Father
was
called
vpon
of
his
people
in
all
ages
,
and
acknowledged
to
bee
a
Father
,
it
must
needes
thereof
follow
that
he
had
a
Sonne
in
Heauen
,
of
whom
and
by
whom
thys
Fatherhoode
came
vnto
men
.
Therefore
,
men
shall
arrogate
to
much
vnto
them selues
,
if
they
presume
to
boaste
them selues
to
bee
the
sonnes
of
God
,
without
it
be
in
respect
that
they
are
Members
of
his
onely
sonne
.
Wherefore
it
is
certayne
that
the
holy
Fathers
were
bolde
to
geue
vnto
them selues
that
honorable
name
onely
vpon
trust
of
the
Sonne
which
was
there
Mediator
.
Moreouer
,
what
this
more
perfect
knowledge
,
Rom.
8.
Galat.
4
of
that
which
we
now
speake
can
doe
,
the
Apostell
Paule
teacheth
in
another
place
,
namely
that
now
wee
may
both
cry
and
call
God
our
Father
.
(
And
the
Lord
God
shall
geeue
vnto
him
the
seate
)
C.
Hee
promiseth
that
it
shall
come
to
passe
that
shee
shall
be
with
childe
with
him
,
which
was
promised
to
Dauid
the
King
,
to
the
ende
the
Virgin
might
the
better
knowe
that
hee
should
be
the
same
Redeemer
which
longe
before
was
promised
vnto
the
Fathers
.
And
so
often
as
the
Prophets
speake
of
the
building
vp
of
the
churchs
they
referre
the
whole
hope
of
the
faythfull
to
the
Kingdome
of
Dauid
:
in
somuch
that
it
was
holden
as
a
sure
groūd-amonge
the
Iewes
,
that
the
saueinge
health
of
the
Church
consisted
in
the
happy
and
prosperouse
Estate
of
that
Kingdome
,
and
that
nothinge
coulde
better
agree
with
the
Office
of
the
Messias
,
than
to
builde
vp
a
new
the
kingdome
of
Dauid
.
Wherefore
also
the
name
of
Dauid
is
sometime
geuen
to
Ier.
30
.
●
the
Messias
.
●ze
.
34.24
Oze.
3.5
As
this
,
They
shall
serue
their
Lorde
,
and
Dauid
their
King
.
Also
,
Dauid
my
seruant
shall
raigne
a
Prince
ouer
them
.
And
those
places
where
hee
is
called
the
Sonne
of
Dauid
are
well
ynough
knowen
.
To
bee
shorte
the
Angell
sheweth
that
the
Prophesie
of
Amos
shall
bee
fulfilled
in
the
person
of
Christe
,
Amos.
9.11
concerning
the
raysinge
vp
of
the
Tabernacle
or
throane
of
Dauid
,
which
was
broken
downe
and
ouerthrowen
.
R.
To
the
which
agree
the
wordes
of
the
other
Prophet
,
Esay
.
9.7
sayinge
,
Hee
shall
sit
vpon
the
seate
of
Dauid
and
vpon
his
kingdome
,
that
he
may
confirme
and
establish
the
same
in
Iudgement
and
in
righteousnes
from
henceforth
for
euermore
.
The
Seate
of
Dauid
is
the
Kingdome
of
Dauid
:
not
which
Dauid
possessed
,
but
which
GOD
promysed
to
Christe
the
Sonne
of
Dauid
.
Also
,
how
Christe
is
sayd
to
bee
the
sonne
of
Dauid
,
reade
the
22.
Chapter
of
Mathew
beginning
at
the
43.
verse
.
33.
And
hee
shall
raygne
ouer
the
House
of
Iacob
for
euer
:
and
of
hys
Kingdome
there
shal
be
no
ende
.
(
And
hee
shall
raygne
ouer
the
)
Dan.
7.13
.
A.
This
also
was
promised
by
the
prophets
,
Beholde
one
came
as
the
sonne
of
man
with
the
Cloudes
of
Heauen
.
&c.
His
dominion
is
an
euerlastinge
dominion
which
shall
neuer
be
taken
away
:
Mich.
4.7
.
and
his
Kingdome
shall
neuer
be
destroyed
.
Also
,
He
shall
raygne
ouer
them
in
Mounte
Syon
,
from
that
time
forth
for
euermore
.
(
Ouer
the
house
of
Iacob
)
C.
Seeing
saluation
was
specially
promysed
to
the
Iewes
(
euen
as
the
couenaunte
was
made
with
their
Father
Abrabam
,
Rom.
15
,
8
and
Christe
,
as
winesseth
the
Apostell
Paule
,
was
a
Minister
of
the
Circomcision
)
the
Aungell
doth
not
without
cause
appoynte
his
Kingdom
in
that
nation
,
euen
as
it
was
his
proper
seate
.
But
this
is
not
disagreeinge
with
other
Prophesies
,
which
extende
the
Kingdome
of
Christe
to
the
vtmost
partes
of
the
Earth
.
For
God
hath
ingraffed
the
Gentiles
by
a
newe
and
wonderfull
Adoption
into
the
stocke
of
Iacob
who
were
before
straungers
:
notwythstandinge
so
that
the
Iewes
might
keepe
the
more
principall
place
as
the
first
begotten
.
Euen
as
it
is
sayd
,
The
Lorde
shall
sende
the
Rod
of
thy
Power
out
of
Syon
.
Psal.
110
.
2●
Therefore
the
Seate
of
Chryste
was
placed
amonge
the
People
of
Israell
,
from
whence
he
subdued
the
whole
world
vnto
him
.
For
so
many
as
hee
gathered
together
by
fayth
vnto
the
Chyldren
of
Abraham
,
are
counted
the
Israell
of
the
Lorde
.
God
doth
not
repente
him
of
any
whom
hee
hath
called
.
And
although
the
Iewes
by
their
defection
banished
themselues
from
the
Church
of
God
,
yet
notwithstandinge
the
Lord
will
keepe
to
the
ende
some
Reliques
,
because
his
calling
is
without
repentaunce
.
The
Body
of
the
people
seemeth
to
be
deuided
and
cut
of
,
but
wee
must
remember
that
Mysterye
of
the
whych
Paule
speaketh
:
Namely
that
it
will
come
to
passe
at
the
length
,
that
God
will
gather
some
of
the
Iewes
from
dissipation
and
confusion
.
In
the
meane
tyme
the
Church
which
is
dyspersed
throughout
the
whole
Worlde
,
is
the
spirituall
house
of
Iacob
,
seeing
it
had
his
originall
of
Syon
.
A.
Hereof
therefore
wee
affyrme
that
Christe
doth
raigne
ouer
the
house
of
IACOB
,
and
nothing
hindered
by
the
Infidelity
of
the
Iewes
.
For
he
hath
in
his
charge
and
tuition
the
posterity
of
Abraham
,
and
the
vaile
is
taken
away
which
seperated
the
Gentiles
from
the
Iewes
,
insomuch
that
now
all
the
elect
are
sayd
to
bee
of
the
house
of
Iacob
whether
they
bee
Iewes
or
Gentiles
.
(
For
euer
)
C.
The
Angell
sheweth
in
what
sence
,
euerlasting
con●inuance
was
promised
to
the
kingdome
of
Dauid
.
Onely
the
Kingdome
of
Dauid
and
of
Solomon
florished
with
continuance
,
with
power
,
and
with
Ryches
:
Roboam
the
thirde
successor
scarse
retayned
one
Trybe
and
a
halfe
.
From
thence
forwarde
greate
Destruction
came
to
the
same
,
vntill
at
length
it
was
quite
ouerthrowne
.
Now
the
Angell
declareth
that
when
the
same
is
established
in
the
person
of
Christe
,
it
shall
not
be
subiecte
to
sackinge
and
destruction
any
more
:
and
to
proue
this
hee
vsurpeth
the
wordes
of
Daniell
,
that
there
shall
bee
no
ende
of
this
kingdome
as
we
sayd
before
.
Moreouer
,
although
the
sence
of
the
woordes
bee
,
that
God
will
bee
the
euerlastinge
defender
and
preseruer
of
his
Church
,
and
of
the
Kingdome
of
Christe
,
in
such
wise
that
the
same
shal
neuer
decay
vppon
Earth
,
so
longe
as
the
Sunne
,
and
Moone
shall
shine
in
Heauen
:
yet
notwithstanding
the
true
perpetuity
doth
appertaine
to
the
glory
to
come
.
The
kingdome
of
Christe
is
euerlasting
.
Therefore
the
Faythfull
doe
so
succeede
one
another
in
order
in
this
lyfe
,
that
at
the
last
they
must
bee
gathered
together
into
Heauen
,
wher
they
shall
raigne
for
euer
in
the
kingdome
of
Heauen
.
R.
So
that
this
kingdome
of
the
Messias
,
shall
haue
no
such
maiesty
in
this
Worlde
,
as
it
shall
haue
in
the
World
to
come
.
For
in
this
World
it
standeth
by
the
publique
preaching
of
the
Gospell
and
by
Fayth
,
Mat.
16.18
Mat.
28.20
vnto
the
last
day
.
The
Gates
of
Hell
(
saith
Chryste
)
shall
not
preuaile
aginst
it
.
Againe
hee
sayth
,
I
will
bee
with
you
vnto
the
ende
of
the
worlde
.
In
the
worlde
to
come
it
shall
be
reuealed
with
gratiouse
Maiesty
,
that
they
which
beleue
in
Christ
,
shal
haue
euerlastinge
felicity
:
but
they
which
beleeue
not
,
shall
perishe
euerlastingly
.
This
is
the
euerlasting
maiesty
of
the
Kingdome
of
Christe
:
this
is
his
euerlastinge
Dominion
which
is
gieuen
to
him
of
the
Father
.
34.
Then
sayde
Mary
vnto
the
Angell
,
Howe
shall
this
bee
,
seeinge
I
knowe
not
a
man
?
(
Then
sayd
Mary
)
C.
The
holy
Virgin
seemeth
no
lesse
vngodly
to
restrayne
the
power
of
God
,
than
Zacharias
had
done
before
.
For
shee
coniectureth
that
to
bee
impossible
which
is
not
accordinge
to
the
common
order
of
Nature
.
For
thus
shee
reasoneth
,
I
know
no
man
:
how
shall
I
then
beleue
that
the
same
shal
come
to
passe
which
thou
shewest
?
And
wee
must
not
much
seeke
to
purge
her
from
all
falte
.
For
shee
ought
by
and
by
to
haue
passed
by
Faith
to
the
exceeding
power
of
God
,
which
is
not
tyed
to
naturall
meanes
,
but
is
aboue
the
whole
Worlde
:
But
standeth
now
in
the
common
maner
of
generacion
.
Howbeit
we
must
know
that
shee
doth
not
so
doubte
or
question
,
that
shee
woulde
make
the
power
of
God
:
onely
shee
being
stricken
and
amazed
with
sodayne
admiration
,
is
drawen
to
mooue
this
question
.
And
that
Shee
obedientely
imbraced
the
promyse
,
wee
may
hereby
gather
,
that
when
Shee
had
many
Obiections
to
bee
made
to
the
contrarye
,
She
stocke
and
stoode
in
doubt
but
of
one
thinge
.
Shee
mighte
haue
obiected
,
sayinge
,
Where
is
that
Seate
of
Dauid
,
seeinge
the
whole
Dignity
of
the
Kyngdome
,
and
the
glory
of
the
kingly
stock
was
quite
gone
.
Verely
if
Shee
had
waighed
and
considered
the
matter
by
the
Iudgement
of
fleshe
,
Shee
would
haue
counted
all
that
Shee
had
heard
of
the
Angell
for
a
fable
.
Wherefore
there
is
no
doubt
but
that
Shee
being
throughly
perswaded
that
the
Church
shoulde
bee
builded
vp
agayne
easelye
beleeued
that
,
which
by
the
reason
of
Fleshe
and
Bloude
was
incredible
.
And
it
is
likely
that
this
Prophesie
was
in
diuerse
places
not
forgotten
,
●say
.
11.1
There
shall
come
a
Rod
forth
of
the
Stocke
of
Ishai
,
and
a
Graffe
shal
growe
out
of
his
Rootes
.
Therefore
Fayth
of
the
Grace
of
God
being
conceiued
in
the
mynde
of
the
Virgin
,
broughte
to
passe
that
without
controuersie
.
Shee
admitted
the
Tydinges
broughte
vnto
her
concerninge
the
settinge
vp
of
the
Seate
of
Dauid
.
But
is
it
not
also
wrytten
in
Esay
,
●say
.
7.
Beholde
a
Virgin
shall
conceiue
and
bringe
forth
a
sonne
?
Yes
verely
:
but
the
knowledge
of
that
mystery
was
then
obscure
.
The
Fathers
did
hope
that
a
King
shoulde
bee
Borne
vnto
them
,
vnder
whom
the
People
of
GOD
shoulde
bee
blessed
and
happy
:
but
the
maner
how
this
should
bee
,
lay
hid
as
it
were
vnder
a
Vayle
.
Therefore
it
is
no
maruayle
if
so
bee
the
Holy
Virgin
mooue
a
question
of
that
which
was
vnknowne
vnto
her
.
But
whereas
some
haue
taken
occasion
vppon
this
place
to
say
that
the
Virgin
had
taken
a
Vowe
vppon
her
of
perpetual
Virginity
,
because
otherwise
this
her
aunswere
had
bene
super
fluouse
,
it
is
to
friuoulouse
and
vayne
.
Shall
we
thinke
that
the
Virgin
suffred
her selfe
to
bee
betroathed
to
her
Husbande
,
to
mocke
him
?
This
in
deede
had
bene
such
falsehoode
as
had
bene
worthy
to
be
reprehended
,
if
so
be
she
had
despysed
the
holy
bonde
of
Matrimony
to
the
contemning
&
scorning
also
of
God
.
Who
knoweth
not
that
the
Law
of
Matrimony
was
apointed
of
God
?
A
Damsell
cannot
betroathe
her selfe
to
her
Husbande
at
her
owne
will
.
Wherefore
to
absurde
and
ridiculous
are
those
Immagination
which
are
so
coniectured
of
this
place
.
All
barbarous
cruelty
that
may
be
hath
bene
shewed
in
this
pointe
in
the
Papacy
,
yet
neuerthelesse
they
neuer
durst
be
so
bolde
as
to
come
thus
far
,
that
they
would
suffer
a
maried
wyfe
to
vowe
Chastity
or
continencie
at
her
owne
will
and
pleasure
.
Monchary
was
not
among
the
IEWES
.
Also
it
is
a
Childishe
phantasie
,
to
fayne
Monachisme
amonge
the
Iewes
.
Notwithstandinge
,
wee
must
aunswere
that
Obiection
,
that
the
Virgin
hath
respect
vnto
the
time
to
come
and
that
therefore
shee
meaneth
that
Shee
will
haue
nothinge
to
doe
wyth
her
Husbande
.
This
coniecture
is
both
probable
,
and
simple
,
that
the
greatnesse
of
the
matter
,
or
rather
the
Maiesty
of
the
same
astonished
the
virgin
,
in
so
much
that
all
her
Sences
were
ouercome
with
admiration
.
When
Shee
heareth
that
the
Sonne
of
God
shall
bee
borne
,
she
conceiueth
no
common
matter
:
and
this
is
the
reason
why
shee
excludeth
the
carnall
copulation
with
a
man
.
Hereuppon
beinge
amazed
she
cryeth
:
how
shal
this
thing
bee
.
Therefore
so
louingly
God
pardoneth
her
,
and
aunswereth
gently
and
friendly
by
his
Angell
:
because
reuerently
and
soberly
,
not
without
admiration
of
the
worke
of
God
,
she
had
demaunded
how
it
should
come
to
passe
which
she
had
persuaded
herselfe
was
aboue
the
common
&
accustomed
maner
of
nature
.
Furthermore
,
this
questistion
therfore
was
not
contrary
to
faith
because
it
rather
came
of
admiration
than
of
distrust
.
R.
By
this
place
we
gather
,
that
it
is
not
alwayes
vnlawfull
to
make
enquiry
after
the
promises
of
God
,
how
they
can
be
,
so
that
distrust
and
vnbeleefe
be
set
a
side
.
Mary
here
did
not
doubtingly
demaunde
the
maner
how
,
but
with
the
zeale
and
feruency
of
minde
shee
desiered
to
knowe
the
same
.
34.
And
the
Angell
answered
&
said
vnto
her
,
The
holy
Ghoste
shal
come
vpon
thee
,
&
the
power
of
the
highest
shall
ouershadow
thee
.
Therefore
also
that
holy
thinge
which
shall
bee
borne
shal
be
called
the
sonne
of
God
.
(
The
holy
Ghoste
shall
come
vppon
thee
)
C.
The
Angell
doth
not
shew
such
a
maner
how
,
as
may
suffice
or
satisfie
curiosity
(
for
it
was
not
so
needefull
)
but
hee
simply
bringeth
the
Virgin
to
the
consideration
of
the
holy
Ghost
,
that
with
silence
and
quietnesse
Shee
might
submit
her selfe
wholly
vnto
the
same
.
BV.
As
if
hee
should
say
,
That
pure
and
holy
spirite
shall
couer
thee
in
such
wise
that
no
man
shall
doubt
or
mistrust
any
vncleanenesse
.
For
God
is
a
consuminge
fier
,
incorporall
,
with
out
affection
&
corruption
.
This
pure
Spirite
of
God
I
say
,
shall
extend
his
deuine
power
vnto
thee
,
&
shall
make
thee
fruitefull
without
mans
Seede
,
and
shall
bring
to
passe
that
of
thy
substance
,
the
sonne
of
God
shall
take
the
substance
of
the
true
and
humane
Body
,
differinge
nothing
from
other
men
sinne
onely
excepted
.
These
Wordes
(
come
vppon
thee
)
contayne
greate
Emphasis
and
force
,
and
signifie
that
the
worke
shal
be
extraordinary
where
the
meanes
of
Nature
are
wantinge
.
BV.
As
if
hee
should
say
,
Hee
shal
not
onely
descend
from
Heauen
into
thee
,
but
shall
also
come
vppon
thee
wyth
great
force
,
that
hee
may
worke
effectually
in
thee
.
Thus
the
Spirite
of
God
hath
bene
sayd
to
haue
descended
vpon
Sampson
and
on
the
Prophets
.
The
which
is
as
much
as
if
the
Scripture
had
sayd
,
The
spirite
of
God
moued
Sampson
and
the
Prophets
:
it
was
effectuall
in
them
,
&
mightely
brought
those
thinges
to
passe
which
it
woulde
haue
done
.
R.
This
place
teacheth
vs
the
same
article
of
our
Fayth
,
whereby
is
confirmed
that
Christe
was
conceyued
by
the
holy
Ghoste
.
And
to
this
effect
pertaineth
that
which
is
written
in
the
Gospell
after
Mathew
,
Mat.
1.11
.
When
Mary
was
betrothed
to
Ioseph
,
shee
was
founde
with
Chylde
of
the
holy
Ghoste
.
And
in
the
twenty
verse
followinge
,
That
which
is
conceyued
in
her
is
of
the
holy
Ghoste
.
At
this
also
the
Woman
conceyueth
by
the
power
of
the
Spirite
,
The
Spirite
worketh
in
the
creation
〈◊〉
all
thinge
.
it
is
God
which
geueth
shape
and
life
to
the
tender
Infante
,
the
spirite
worketh
in
the
creation
of
all
thinges
:
but
here
the
Angell
excludeth
those
vsual
meanes
,
as
the
worke
and
ordinary
vse
of
man
.
Others
also
are
conceiued
by
the
power
of
God
,
but
by
the
Seede
of
man
.
In
like
maner
Christe
is
conceyued
by
the
Power
of
God
,
but
without
the
Seede
of
man
.
And
although
the
power
of
God
be
ioyned
to
the
conceptions
of
other
men
,
yet
notwithstandinge
man
which
is
conceyued
is
left
carnal
,
because
the
instrument
(
that
is
to
saye
man
begotten
of
Adam
)
wherewyth
man
is
conceyued
,
by
Nature
is
Carnall
.
But
in
the
conception
of
Christe
the
Instrument
is
holy
&
heauenly
.
(
And
the
power
of
the
hyghest
shall
ouershadow
thee
)
C.
This
Member
is
added
expositiuely
.
For
the
Spirite
is
as
it
were
the
essentiall
power
of
God
,
the
efficacy
whereof
doth
shew
it selfe
as
well
in
the
whole
gouernment
of
the
world
,
as
in
myracles
.
In
the
word
Ouershadow
,
is
a
very
apte
Metaphor
.
The
scripture
very
often
doth
compare
the
power
of
God
,
by
which
he
protecteth
&
defendeth
his
seruantes
to
a
shadow
.
Bu.
As
in
these
places
.
Lamenta
4.
●0
.
The
breath
of
our
nostrels
the
anointed
of
the
Lord
was
taken
in
their
nets
,
Psal.
17.8
.
Psal.
57.2
.
Psa.
140.8
.
Psal.
91.4
of
whom
we
said
vnder
his
shadow
we
shal
be
preserued
aliue
amonge
the
Heathen
.
That
is
to
say
,
vnder
his
protection
.
Hide
me
vnder
the
shadowe
of
thy
wings
.
Again
.
Vnder
the
shadow
of
thy
winges
shall
bee
my
trust
.
Also
,
Which
shadowest
(
or
couerest
)
my
head
in
the
day
of
Battaile
.
Moreouer
.
He
will
shadowe
(
or
couer
)
thee
vnder
his
winges
.
C.
But
there
seemeth
to
be
another
speciall
reason
of
this
place
.
Namely
that
the
operation
of
the
Spyrite
shal
be
secrete
,
euen
as
if
he
did
set
cloudes
before
the
eyes
of
men
to
keepe
them
from
the
beholding
of
the
same
.
Euen
as
GOD
in
working
of
miracles
hideth
from
vs
the
reason
of
his
woorkes
,
euen
so
it
is
our
parts
soberly
to
adore
that
which
he
wil
haue
hidden
from
vs
,
(
Therfore
that
holy
thing
that
shal
be
born
G.
In
the
corrupt
bookes
of
the
old
translation
,
it
is
thus
red
,
which
shall
bee
born
of
thee
.
The
which
2
wordes
(
of
thee
)
we
haue
taken
away
hauing
for
our
warrant
the
authority
of
the
Greeke
translation
,
&
also
the
most
auncient
&
approued
latine
.
For
the
angell
speaketh
not
here
of
the
person
of
the
conceiuer
,
but
of
a
new
maner
of
conceiuing
,
&
of
the
excellency
of
the
chylde
.
As
if
he
should
say
,
when
the
power
of
god
shal
work
here
,
the
chyld
shal
be
born
holy
,
that
is
to
say
,
seperated
&
differing
from
those
impure
conceptions
which
ar
by
the
copulation
of
the
man
&
the
woman
,
&
by
the
commirtion
of
their
seedes
not
without
original
sinne
.
●hrists
cō●ption
●ost
pure
.
Therefore
what
singuler
or
proper
thing
hath
the
conception
of
this
child
,
vereli
it
is
the
most
pure
conception
that
euer
was
,
&
ordained
for
the
sanctification
of
the
whole
world
:
the
which
if
it
had
been
impure
&
polluted
it
could
not
sanctifye
those
which
are
defiled
with
the
vnclenes
&
original
sin
of
Adam
.
c.
Therfore
it
is
a
confirmation
of
the
sentence
going
before
.
For
the
angel
teacheth
the
christ
ought
to
be
born
without
carnal
copulation
of
man
&
woman
,
that
he
might
be
holy
&
the
son
of
god
:
that
is
to
say
that
he
might
excel
al
cretures
in
holines
&
glory
,
&
might
not
be
as
other
men
are
.
(
Shal
be
called
the
son
of
God
)
The
hereticks
(
as
Seruetus
)
which
faine
that
hee
so
soane
as
he
was
born
man
was
made
the
son
of
god
,
do
here
take
hold
of
this
casual
clause
that
he
is
therfore
to
be
called
the
son
of
God
,
because
he
was
wonderfully
conceiued
by
the
power
of
the
holy
ghost
:
but
they
reason
amis
,
for
although
he
wer
manifested
the
son
of
God
in
the
flesh
,
yet
it
doth
not
follow
but
that
he
is
the
worde
begotten
of
the
father
,
before
al
worlds
.
But
rather
the
very
same
which
was
the
son
of
God
in
his
eternal
diuinity
appeared
also
the
son
of
God
in
humain
flesh
.
A.
Therefore
he
saith
that
chryst
shal
be
called
the
son
of
God
,
that
is
to
say
,
he
must
be
acknowledged
to
bee
such
a
one
of
men
,
as
he
was
alwais
with
the
father
.
C.
Moreouer
this
place
doth
not
onely
commend
the
vnity
of
the
person
in
Christ
,
but
also
sheweth
that
christ
in
that
he
toke
vpon
him
our
humane
nature
,
is
the
son
of
god
.
Therfore
the
name
of
the
son
of
god
,
as
it
was
proper
from
the
beginning
to
the
deuine
essence
,
euen
so
now
also
it
belongeth
ioyntely
to
both
natures
:
because
the
secret
&
heauenvly
reason
of
generation
exempteth
him
from
the
common
order
of
men
.
In
other
places
oftentimes
to
proue
himselfe
to
be
very
man
,
he
calleth
himselfe
the
son
of
man
:
but
the
verity
of
his
humane
nature
doth
not
let
but
that
the
deuine
genetion
may
challenge
honor
vnto
him
aboue
all
other
Men
,
and
that
because
wythout
the
Ordinary
manner
of
nature
,
hee
was
Conceyued
by
the
Holy
Ghost
.
Heereuppon
Wee
haue
iuste
cause
to
Fortefye
our
Faith
that
we
may
more
bouldly
call
vppon
God
the
Father
:
who
because
hee
mighte
make
vs
to
haue
fellowship
with
him
,
would
haue
hys
onely
Son
to
bee
our
brother
.
Wee
muste
also
note
that
Christ
in
that
he
was
conceiued
by
spirituall
power
,
is
called
the
holy
Seede
.
For
as
it
was
meete
that
he
should
be
very
man
,
to
make
satisfaction
for
our
sins
,
and
to
conquer
death
&
Sathan
in
our
flesh
,
&
to
be
a
true
mediator
:
so
it
was
necessary
that
he
should
be
free
from
all
pollution
and
vncleanenes
,
that
he
mighte
purge
vs
.
Therefore
although
Christ
was
borne
of
the
Seede
of
Abraham
,
yet
notwithstanding
hee
toke
no
vncleanes
from
his
vitious
nature
,
because
the
spirit
of
God
kept
him
pure
euen
from
his
original
:
and
not
onely
that
he
might
be
holy
himselfe
,
but
rather
that
hee
myghte
Sanctifie
those
that
are
his
.
A.
According
to
this
sayinge
of
the
Apostell
,
●
.
Cor.
1.30
.
who
was
made
vnto
vs
of
God
,
wisedome
,
righteousnes
,
sanctification
and
redemption
.
C.
Therefore
the
very
manner
of
his
conception
teacheth
,
that
hee
was
seperated
from
sinners
to
be
our
mediator
.
Concerning
the
which
matter
read
the
7.
cap.
of
the
Epistle
,
to
the
Hebrewes
beginning
at
the
26.
verse
36.
And
behould
thy
Cousin
Elyzabeth
,
she
hath
also
conceiued
a
Sonne
in
her
olde
age
:
and
this
is
her
sixt
which
was
called
barren
.
(
And
behold
thy
Cosin
Elizabeth
)
C.
The
Angel
by
a
domesticall
&
Familliar
example
confirmeth
Maries
Faith
and
putteth
her
in
hope
of
the
miracle
.
R.
As
if
hee
shoulde
say
Elizabeth
hath
hitherto
suffered
the
reproche
&
Ignominy
of
barrenesse
amonge
all
men
.
And
nowe
this
is
the
sixt
Moneth
since
her
conception
of
a
sonne
in
her
old
age
.
Therfore
if
it
were
possible
for
God
to
make
an
olde
Woman
far
stricken
in
age
to
be
with
chylde
,
how
much
more
possible
is
it
for
hym
to
make
a
Virgin
to
conceiue
a
chyld
without
mans
seede
.
Wherfore
there
is
no
cause
O
Mary
why
thou
shouldest
leaue
so
much
to
the
vsuall
meanes
of
Nature
,
seeing
thou
mayst
behold
so
manifest
a
proofe
of
Gods
deuine
power
in
thy
kinswoman
.
But
here
a
Question
may
bee
demaunded
how
it
came
to
passe
that
Elizabeth
which
was
one
of
the
daughters
of
Aron
,
and
Mary
,
Obiection
Numb.
36.
●
whych
was
of
the
linage
of
Dauid
were
Cousins
.
And
this
also
seemeth
to
bee
Repugnant
with
the
Law
,
which
forbad
wowen
to
marry
out
of
their
Tribe
.
As
touching
the
Law
,
Answer
.
if
wee
haue
respect
vnto
the
same
,
it
onely
forbad
those
mariages
,
which
might
mingle
one
inheritance
with
another
.
But
there
was
no
such
daunger
if
so
bee
a
woman
of
the
Tribe
of
Iuda
maryed
with
a
Priest
,
to
whome
the
Inheritance
could
not
come
.
Also
the
like
was
if
so
be
a
woman
of
the
Trybe
of
Leuy
were
placed
out
of
her
kyndred
.
And
it
may
be
that
the
mother
of
the
holy
Virgin
came
of
the
tribe
of
Aaron
,
and
so
the
kindred
or
consanguinitie
mighte
bee
betweene
Mary
and
Elyzabeth
.
(
And
this
is
the
sixt
moneth
.
C.
This
is
spoken
to
proue
the
certainty
of
the
thinge
.
Because
,
seeinge
the
woman
doth
feele
the
Child
quick
at
the
fifth
Moneth
,
the
sixte
moneth
taketh
away
all
doubte
Mary
ought
to
haue
bene
so
contented
with
the
simple
word
of
God
that
shee
shoulde
not
haue
needed
to
haue
had
her
faithe
confirmed
by
an
other
meanes
:
but
least
she
shoulde
doubte
any
more
the
Lord
vouchsafeth
to
confirme
his
promise
by
this
meane
.
The
like
yea
,
and
greater
forbearance
the
Lord
of
his
mercy
sheweth
daily
towards
euery
one
of
vs
,
when
our
faith
is
weake
.
Therefore
leaste
his
truthe
might
be
doubted
of
vs
,
hee
vseth
dyuers
testimonies
to
approue
the
same
vnto
vs
.
Mary
excelled
diuers
wayes
:
yet
notwithstanding
it
is
not
superfluous
that
the
Aungell
bringeth
an
example
to
confirme
and
strengthen
her
.
For
with
God
shall
no
word
be
impossible
.
Our
English
translation
is
.
For
with
God
shall
nothing
be
impossible
.
C.
If
we
vnderstande
this
worde
(
worde
)
in
his
proper
and
Naturall
sence
then
the
meaning
shall
be
,
God
will
bringe
to
passe
whatsoeuer
hee
hath
promised
:
because
nothing
can
withstand
his
power
.
And
the
Argument
shal
be
of
this
forme
.
God
hathe
promised
this
:
Therefore
he
will
performe
it
:
because
no
impossibility
ought
to
bee
obiected
agaynst
his
word
:
But
because
this
word
(
word
)
according
to
the
phrase
of
the
Hebrewe
Tongue
is
taken
oftentimes
for
thys
woord
(
Thinge
)
our
English
translation
may
serue
very
well
as
is
before
set
downe
.
Howbeit
we
must
alwais
haue
this
in
mind
as
a
sure
ground
,
that
they
are
wide
which
do
imagin
any
thinge
of
the
power
of
God
wythout
his
word
.
Because
wee
muste
so
thinke
of
his
incomprehensiblenesse
that
the
same
may
geue
vs
occasion
of
hope
and
trust
.
But
now
we
shall
not
only
rashly
and
vnprofitably
,
but
also
daungerously
dispute
what
is
possible
vnto
God
,
except
we
also
consider
of
his
will
.
And
the
Aungell
doth
that
thing
here
,
which
God
himselfe
is
wonte
to
doe
in
diuers
places
of
the
scripture
:
Namely
when
by
a
general
doctryne
he
confirmeth
a
particuler
Promyse
.
And
this
is
the
right
and
true
vse
of
general
doctrine
,
to
apply
diuers
promises
to
the
present
cause
,
so
often
as
we
are
careful
and
vexed
.
For
so
long
as
they
are
indefinite
and
not
applyed
they
are
colde
.
A.
Therefore
the
Angell
vseth
an
Vniuersall
conclusion
,
namely
that
the
power
of
God
is
infinite
:
the
which
if
wee
keepe
in
minde
,
we
shall
not
any
more
accordynge
to
our
manner
distruste
.
C.
Wherefore
it
is
no
meruaile
that
the
Aungell
preacheth
the
power
of
God
vnto
Mary
,
whose
distrust
doth
very
much
discredit
the
promises
.
In
word
all
men
will
confesse
that
God
is
omnipotent
.
Notwithstanding
if
hee
promise
any
thinge
vnto
vs
which
is
aboue
our
capascitie
:
we
doubte
and
distrust
.
Whereof
commeth
this
,
but
because
wee
attribute
no
more
power
vnto
him
,
then
our
sence
and
reason
can
comprehende
.
Therefore
Paule
commending
the
faith
of
Abraham
sayth
that
he
gaue
glory
vnto
God
,
Rom
4.20
because
he
was
full
certified
that
what
he
had
promised
he
was
able
to
performe
.
And
in
another
place
speaking
of
the
hope
of
eternal
life
,
he
calleth
to
mind
the
power
of
God
saying
.
For
I
know
whome
I
haue
beleued
and
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
to
him
agaynst
that
day
.
2.
Ti.
1.12
.
This
seemeth
to
be
a
small
portion
of
fayth
,
because
no
man
though
hee
be
neuer
so
wycked
,
wil
openly
derogate
from
God
the
Title
of
omnipotencie
,
Gods
power
〈◊〉
comprehended
by
faith
.
but
he
which
hath
rightly
and
throughly
the
power
of
God
fixed
in
his
heart
,
shal
easely
ouercome
all
other
impedimentes
of
Fayth
.
notwithstanding
we
muste
note
that
the
effectuall
power
of
God
is
apprehended
by
true
faith
.
For
god
is
mighty
and
will
be
so
acknowledged
that
euen
in
his
word
hee
may
declare
himselfe
to
be
true
.
And
Mary
sayde
:
Behold
the
Handmaiden
of
the
Lord
,
bee
it
vnto
mee
according
vnto
thy
woord
.
And
the
Angell
departed
from
her
,
(
And
Mary
sayd
)
C.
Wee
see
that
the
virgin
disputeth
no
further
,
and
cutteth
of
also
all
occasion
of
Disputation
which
mighte
come
into
her
mynde
:
yeelding
her selfe
wholy
to
the
wyll
and
Pleasure
of
the
LORD
,
and
framyng
her
mynde
to
the
Obedience
of
the
Aungell
.
And
this
is
the
true
Probation
of
Fayth
,
when
wee
restrayne
our
Myndes
,
and
kepe
them
as
it
were
in
Subiection
,
The
tokens
of
faith
&
of
Infidelity
.
that
they
presume
not
to
Obiecte
this
or
that
agaynst
GOD
.
Euen
as
on
the
contrary
part
the
Vnbridled
lycence
of
Disputing
is
the
mother
of
Infidellity
.
Let
therefore
the
wyll
of
god
bee
vnto
vs
in
steede
of
all
reason
.
And
there
is
no
small
waighte
in
these
Woordes
(
Behould
the
handmayd
of
the
LORDE
.
)
For
shee
offereth
and
gyeueth
her selfe
wholy
vnto
GOD
,
that
he
may
vse
his
owne
wil
and
pleasure
.
For
the
vnbeleuing
doe
wythdrawe
them selues
from
his
Hande
,
and
doe
hynder
his
Woorke
so
much
as
in
them
lyeth
.
Faith
bringeth
forth
obedience
But
Faith
maketh
vs
preste
and
ready
to
obay
the
Will
of
GOD
.
Wherefore
if
so
bee
the
holy
Virgin
were
therfore
the
Handmayden
of
GOD
,
because
shee
obedyently
submitted
her self
vnto
his
Will
,
there
is
no
greater
contumacie
and
Contempt
,
then
by
fleeing
to
deny
him
that
which
obedience
deserueth
and
requireth
.
To
be
bryefe
,
as
Fayth
onely
maketh
vs
the
obedient
seruants
of
God
and
submitteth
vs
to
his
Power
.
Euen
so
Infidellity
maketh
men
rebellious
and
obstinate
Starteawayes
.
A.
Therefore
Mary
calleth
herselfe
the
handmayden
of
the
Lord
.
At
thys
Day
the
Papists
call
her
the
queene
of
heauen
,
and
the
lady
of
the
worlde
.
By
which
Names
they
doe
vnto
her
great
iniury
,
seeing
shee
submitteth
her selfe
wholy
vnto
the
gouernment
of
God
,
and
vsurpeth
not
vnto
herself
the
gouernment
of
creatures
.
(
Be
vnto
me
according
vnto
thy
worde
)
C.
This
part
may
be
expounded
two
waies
:
either
that
the
virgin
came
now
to
make
her
petition
&
prayer
,
or
else
that
stil
with
one
speach
she
goeth
forward
in
submitting
her self
vnto
god
.
But
this
may
simpely
bee
interpreted
that
she
being
now
perswaded
of
the
power
of
God
,
&
willingly
following
whether
she
was
called
,
doth
therewithal
subscribe
vnto
his
promise
,
and
so
doth
not
only
looke
for
the
effecte
,
but
also
earnestly
desireth
the
same
.
E.
Shee
speaketh
seriouslye
and
in
good
earnest
,
not
ciuilly
or
for
a
fashion
.
The
vnbeleuing
doe
not
refuse
to
obey
God
,
but
they
make
such
delaies
that
they
turn
away
themselues
quite
and
cleane
from
him
.
A.
But
Godly
mindes
do
by
and
by
geue
themselues
wholy
vnto
God
,
and
obey
him
(
And
the
Angel
departed
from
her
)
BV.
This
is
not
added
withoute
cause
,
but
to
this
end
that
by
the
very
departure
we
might
know
the
matter
to
he
perfected
and
fully
finished
for
the
which
he
came
.
He
had
not
gon
away
before
hee
had
ended
his
Ambassage
,
seeing
he
was
the
faithful
seruant
of
God
.
39.
And
Mary
arose
in
those
Dayes
,
and
wente
into
the
hil
countrey
with
hast
,
into
a
City
of
Iuda
.
(
And
Mary
arose
.
)
B.
Seing
this
prouerbe
is
true
in
all
thinges
.
Lyke
will
to
like
,
&
that
GOD
doth
alwayes
bringe
like
vnto
lyke
,
in
Gods
matters
,
this
is
by
so
much
the
truer
,
by
how
much
the
same
are
the
more
Syncere
and
sound
For
they
are
capable
of
onely
sincere
sound
,
and
iust
Friendship
Euen
so
the
blessed
Virgin
,
the
chosen
Vessel
of
GOD
whych
is
blessed
amonge
Women
,
when
shee
hearde
that
Elizabeth
was
blessed
though
she
were
a
Virgin
and
wythout
all
doubte
not
accustomed
to
Trauayle
,
went
out
of
Nazareth
into
Iuda
,
to
exhillerate
&
make
Ioyfull
her
Cosine
for
the
blessing
pronounced
vnto
her
,
and
for
those
things
which
had
happened
vnto
her
.
So
that
hee
ioyneth
them
together
,
not
onely
in
Body
,
but
also
in
mind
,
whome
the
Spyrite
of
CHRIST
truly
possesseth
.
Hereuppon
the
Apostle
Paule
had
so
Earnest
a
desire
oftentymes
to
see
his
Brethren
:
Hereuppon
also
hee
so
often
tymes
saluteth
them
.
Whereuppon
we
haue
greate
cause
to
feare
at
this
Day
,
that
many
are
very
smally
Possessed
wyth
the
Spyrite
of
CHRIST
as
yet
,
whych
recken
them selues
among
the
Chyefe
mayntainers
of
the
Gospell
,
because
they
haue
so
smal
consideration
of
the
Friendeship
coniunction
and
Familiarity
,
which
they
ought
to
haue
with
theyr
brethren
.
To
whom
soeuer
Christe
is
rightly
knowen
,
the
same
cannot
choose
but
hee
must
bee
caryed
thyther
,
where
he
belieueth
that
hee
dwelleth
:
that
is
to
say
,
to
all
those
which
confesse
his
name
with
their
mouth
and
deny
him
not
with
their
deedes
.
Let
vs
therfore
behould
the
feruent
desire
of
Mary
,
who
ran
not
(
as
it
is
likely
)
for
the
satisfying
of
her
fantasie
,
but
rather
being
carried
with
a
Godly
zeale
.
Neither
had
she
regard
to
that
which
she
might
haue
considered
if
she
had
ben
ambitious
.
Why
should
she
not
come
rather
and
see
me
?
For
Elyzabeth
was
her
Elder
and
neere
her
time
.
As
it
becommeth
the
Faythfull
to
bee
ready
to
do
their
duty
one
towards
another
,
so
they
oughte
to
preuent
one
another
in
doing
of
the
same
.
The
which
Mary
did
in
going
to
see
her
Cosin
.
Therefore
this
going
of
the
whych
Luke
maketh
mention
testifieth
that
the
faith
of
Mary
was
not
gone
,
because
the
promise
of
God
vanished
not
away
with
the
sight
of
the
angell
,
but
rested
stil
in
her
mind
.
(
And
went
with
hast
into
the
hil
countrey
.
C.
This
hast
betokeneth
a
serious
&
feruente
affection
.
Hereby
we
may
gather
that
the
virgin
estemed
&
preferred
thys
grace
of
God
(
as
it
was
mete
)
before
all
other
things
.
Notwithstanding
it
may
bee
demaunded
to
what
purpose
she
tooke
this
iourney
.
Question
.
It
is
certain
that
she
came
not
simply
to
make
enquiry
(
because
she
had
the
son
of
God
no
lesse
in
her
hart
through
faith
,
then
in
her
wombe
)
neither
is
it
likely
that
she
came
only
to
see
how
shee
dyd
:
but
partely
to
increase
and
confirme
her
Faith
,
and
partely
to
set
forth
the
grace
of
God
in
each
Poynte
.
And
there
is
no
cause
why
wee
should
thynke
it
absurde
,
that
shee
sought
the
Confyrmation
of
her
Faythe
,
by
the
sighte
of
the
myracle
,
the
whych
the
Angell
not
wythout
cause
reuealed
vnto
her
.
For
although
the
faythfull
are
content
wyth
the
bare
worde
of
GOD
,
yet
notwithstanding
they
Neglect
nothyng
of
hys
Woorkes
whych
they
knowe
may
serue
to
the
confyrmation
of
theyr
Fayth
.
And
there
was
great
cause
why
MARY
shoulde
receiue
that
Confyrmation
offered
vnto
her
,
excepte
shee
woulde
reiect
that
whych
the
LORD
had
willingly
geuen
vnto
her
.
FVRTHERMORE
,
the
Mutuall
sighte
of
eche
other
of
them
might
aswell
moue
her
as
Elizabeth
to
the
greater
thankefulnesse
,
as
appeareth
by
the
texte
.
For
the
Power
of
god
was
the
more
manifest
and
notable
in
one
sight
of
double
grace
,
because
the
very
comparison
dyd
not
a
little
manifest
the
same
.
(
Into
a
City
of
Iuda
)
E.
In
the
which
Zacharias
dwelte
:
C.
Luke
doth
not
shew
what
this
City
was
in
the
which
Zacharias
dwelt
but
onely
sayth
,
that
the
same
pertayned
to
the
tribe
of
Iuda
,
and
that
the
same
was
cituate
in
the
Hill
countrey
.
Whereby
we
may
gather
that
it
was
further
from
the
city
of
Nazareth
than
Hierusalem
.
40.
And
entered
into
the
House
of
Zachary
,
and
saluted
Elizabeth
.
A.
Mary
entered
not
without
gret
feruency
of
minde
into
the
House
of
thys
olde
Prieste
,
and
saluted
her
Cosine
.
41.
And
it
came
to
passe
that
when
Elizabeth
hearde
the
Salutation
of
Mary
,
the
babe
sprange
in
her
wombe
and
Elizabeth
was
filled
with
the
holy
Ghost
.
(
And
it
came
to
passe
.
)
R.
Heere
is
a
notable
miracle
at
the
Salutation
of
Mary
:
Iohn
,
being
an
infante
leapeth
and
spryngeth
in
the
wombe
of
Elyzabeth
.
C.
It
is
a
naturall
thinge
for
an
Infant
to
moue
in
a
great
bellied
woman
at
a
sodayne
Ioy
:
but
the
purpose
of
Luke
is
to
note
some
extraordinary
matter
.
Howbeit
it
is
far
from
the
purpose
to
trouble
our selues
with
intricate
questions
,
whether
the
infante
felte
the
presence
of
Chryst
,
or
whether
this
was
rather
a
feeling
of
Godlynes
Let
this
one
thing
suffice
,
that
the
infant
sprange
by
the
secret
motion
of
the
spyrite
:
For
Luke
doth
not
attrybute
vnto
him
any
proper
feling
:
but
doth
rather
gieue
vs
to
vnderstande
that
this
was
a
part
of
the
Deuine
operation
in
the
Mother
her selfe
,
that
the
infant
sprange
in
her
wombe
.
(
And
Elizabeth
was
filled
with
the
holy
Ghost
)
That
is
to
say
she
was
sodainly
replenished
with
the
spirite
of
prophesie
contrary
to
her
vsuall
maner
.
For
she
was
not
before
voyd
of
the
giftes
of
the
Spyrite
,
but
then
a
much
more
plentifull
vnwonted
force
appeared
.
42.
And
shee
cryed
with
a
loude
Voyce
and
sayd
.
Blessed
arte
thou
amonge
women
,
and
the
fruit
of
thy
Wombe
is
blessed
.
(
Blessed
art
thou
amonge
women
.
)
A.
The
very
same
thing
the
Angel
had
spoken
to
Mary
before
.
(
And
the
Fruite
of
thy
Wombe
is
blessed
)
C.
Hee
seemeth
to
put
the
mother
and
the
son
in
one
degree
;
which
could
not
be
meete
and
conuenient
.
But
we
know
that
there
are
diuers
degrees
of
Gods
blessings
.
For
as
Mary
was
blessed
,
so
Chryst
far
excelled
her
who
is
the
bottomles
well
of
all
Grace
.
Christ
is
a
Bottomles
wel
of
grace
.
Therefore
he
is
not
blessed
by
mesure
but
his
fulnes
is
Infinite
and
aboue
measure
,
from
whence
we
receyue
all
blessing
,
that
is
to
say
the
abundance
of
all
good
thinges
and
Felicitye
,
of
whose
fulnesse
wee
haue
al
receiued
,
saith
Saint
Iohn
,
Iohn
.
1
.
1●
.
For
this
blessynge
signifieth
not
Fame
and
prayse
.
And
there
is
no
doubte
but
that
the
Coniunction
(
And
)
in
this
place
is
taken
for
the
reason
of
the
matter
as
thus
.
Blessed
art
thou
amonge
women
,
because
the
Fruite
of
thy
Wombe
is
blessed
.
And
althoughe
this
was
not
the
chiefe
Felicitie
of
Mary
to
haue
christ
in
her
Wombe
,
but
was
a
thynge
of
lesse
Dignity
,
then
by
the
Spyrit
of
god
to
be
born
again
into
a
new
lyfe
:
yet
notwithstanding
she
is
iustly
called
blessed
whom
God
hath
aduanced
to
thys
Dignity
that
shee
should
bring
forth
a
sonne
to
the
worlde
,
●egenera●on
is
●essednes
.
in
whome
shee
was
spyritually
begotten
again
.
And
we
cannot
at
this
Day
call
to
mynde
the
blessing
that
commeth
by
Chryst
,
but
wee
muste
also
remember
howe
greatly
God
hath
honoured
Marie
in
appointing
her
to
be
the
mother
of
his
onely
begotten
sonne
.
A.
Notwithstanding
her
speciall
Dignity
(
as
we
sayd
euen
now
)
consisted
in
this
that
shee
belieued
in
her
Sonne
whome
shee
conceiued
.
Whereuppon
a
certaine
Woman
saying
to
Chryst
.
●oh
11.27
Blessed
be
the
wombe
that
bare
thee
,
and
the
Pappes
which
gaue
thee
sucke
.
Hee
answered
her
againe
and
sayde
.
Nay
rather
blessed
are
they
that
heare
the
worde
of
God
&
keepe
it
.
Also
Elyzabeth
sayth
heereafter
.
Blessed
is
shee
that
belieued
.
For
those
thinges
shall
bee
perfourmed
whych
were
toulde
her
from
the
LORDE
.
43.
And
whence
commeth
thys
to
me
that
the
mother
of
my
Lorde
should
come
to
mee
.
(
And
whence
commeth
this
to
me
)
C.
We
must
note
this
moderation
that
Elyzabeth
waying
and
considering
the
great
Graces
of
God
,
in
Mary
,
doth
geue
vnto
her
due
Honor
,
&
doth
acknowledge
her
to
haue
done
more
then
was
meete
:
And
also
that
the
same
appertayned
not
vnto
her
.
And
yet
for
all
that
she
doth
not
extoll
her
higher
then
it
became
her
to
the
derogating
of
Gods
Glory
.
For
such
is
the
wickednes
of
the
world
,
that
there
are
very
few
which
haue
not
one
of
these
two
faultes
,
that
is
to
say
,
They
wil
either
haue
to
good
a
lyking
of
them selues
,
that
they
alone
may
excel
,
maliciously
contemning
the
gifts
of
God
in
theyr
brethren
:
or
else
they
excel
men
so
superstitiously
that
they
make
vnto
them selues
Idoles
of
them
.
Hereuppon
it
is
come
to
passe
that
Chryste
being
put
as
it
were
into
the
ben●hehoale
.
Mary
hath
his
seate
and
Dygnity
.
Contrariwise
Elyzabeth
in
commending
her
is
so
far
from
obscuring
the
Glory
of
God
,
that
shee
rather
referreth
all
things
to
God
himselfe
.
And
although
she
knoweeh
that
Mary
was
exalted
aboue
her
and
others
yet
she
enuyeth
not
the
same
,
and
confesseth
that
more
was
done
to
her self
then
was
due
.
Notwithstanding
this
is
commonly
seene
,
Charity
i●
rather
beneficiall
than
couetous
.
that
if
any
of
our
Neighbours
neglecte
to
doe
vnto
vs
theyr
duty
,
we
can
straight
way
espye
the
same
,
but
when
wee
forslew
or
for
get
to
do
that
which
becommeth
vs
towards
them
,
we
are
blynde
.
But
Charity
teacheth
the
contrary
,
There
are
some
also
,
who
hauing
receyued
a
benefite
,
thinke
that
they
owe
nothinge
for
the
same
.
What
hath
he
done
,
say
they
?
Hee
hath
done
no
more
then
the
Lord
commaunded
.
But
we
ought
not
to
consider
what
is
other
mens
dutyes
towards
vs
,
but
what
we
our selues
ought
to
do
vnto
others
.
If
any
man
honor
another
endued
with
Gods
Giftes
,
he
gieueth
honor
vnto
GOD
himselfe
.
And
contrariwyse
if
he
contemne
the
same
,
he
despyseth
God
himselfe
.
Therfore
sayth
Elyzabeth
.
The
mother
of
my
lorde
.
We
cannot
geue
honor
vnto
God
,
but
we
must
also
honor
his
grace
,
when
and
wheresoeuer
wee
see
the
same
.
(
The
Mother
of
my
Lorde
.
)
C.
In
that
Elyzabeth
calleth
Mary
the
mother
of
her
Lorde
,
the
vnitie
of
the
Person
is
noted
in
the
two
natures
of
Chryst
.
As
if
she
had
sayde
,
that
he
which
is
borne
a
Mortall
man
in
the
Womb
of
Mary
,
is
also
God
Euerlastyng
.
For
we
must
remember
that
the
woman
speaketh
not
of
her
owne
brayne
but
onely
vttereth
that
which
the
holy
Ghost
put
into
her
minde
:
For
thys
name
properly
belongeth
vnto
the
●●n
of
GOD
manifested
in
the
flesh
,
to
whome
all
power
is
geuen
of
the
Father
,
and
who
is
ordayned
to
be
the
chyefe
Ruler
in
Heauen
and
in
Earth
,
by
whose
Hande
,
God
gouerneth
all
Thyngs
.
Howbeit
hee
is
chyefly
the
Lord
of
the
Faithfull
,
who
wyllingly
submit
themselues
to
hys
Gouernment
.
Christ
the
head
of
〈◊〉
body
onely
.
For
he
is
the
Head
but
of
his
body
.
Therfore
Paule
saith
Although
there
be
many
called
LORDES
in
the
Worlde
,
1
Cor
,
8.
yet
not
withstanding
we
(
which
are
of
the
Housholde
of
Fayth
)
haue
but
one
Lorde
.
For
loe
as
soone
as
the
Voyce
of
thy
Salutation
sounded
in
my
eares
the
Babe
sprange
in
my
Wombe
for
Ioy
.
C.
She
amplyfieth
this
grace
of
God
,
of
which
she
speaketh
of
the
sodaine
motion
of
the
Infant
which
she
had
in
her
Wombe
.
Wherby
ther
is
no
doubte
,
but
that
shee
would
declare
that
she
had
the
feeling
of
some
Supernaturall
and
deuine
thyng
.
Read
the
42.
verse
going
before
.
45.
And
blessed
is
shee
that
beleued
:
For
these
Thynges
shall
be
perfourmed
whych
were
toulde
Her
from
the
Lorde
.
(
And
blessed
is
she
that
belieued
.
)
A.
Thys
is
to
be
ioyned
to
the
42.
Verse
,
in
the
which
the
Angel
called
her
blessed
amonge
women
,
that
shee
might
not
simply
be
called
blessed
because
she
should
be
the
mother
of
the
Lord
,
but
because
she
beleeued
.
C.
And
seeing
it
is
euident
by
the
former
Testimony
of
Luke
that
Elizabeth
spake
by
the
secret
motion
of
the
Spyrite
,
it
must
needes
be
the
same
Spyrite
which
pronounced
Marye
blessed
because
she
beleued
,
and
praysing
the
Fayth
of
Mary
,
he
generally
sheweth
in
what
the
true
felicity
of
man
consisteth
.
Mary
is
happy
,
who
imbracinge
with
her
heart
the
promise
of
God
conceiued
and
broughte
forth
saluation
for
her self
&
the
whole
world
.
This
was
special
vnto
her
,
but
because
we
can
haue
no
lyfe
righteous
,
or
any
goodnes
without
the
Lord
offer
vnto
vs
his
woord
,
it
is
Fayth
only
which
maketh
vs
partakers
of
true
felicity
.
being
deliuered
from
extreame
neede
and
misery
.
And
there
is
great
wayght
in
this
part
of
the
sentence
following
.
(
For
those
things
shal
be
performed
)
For
the
sence
&
meaning
of
it
is
this
that
Fayth
submitteth
it selfe
to
the
promises
of
God
,
that
they
may
haue
theyr
effect
in
vs
,
It
is
certayne
that
the
truth
of
God
doth
not
depend
vppon
the
wyll
of
men
:
but
this
is
rather
true
that
God
doth
alwayes
remaine
true
,
although
the
whole
Worlde
(
which
is
vnbeleuing
and
ful
of
lies
)
goe
about
to
discredit
the
same
.
Rom.
3.4
.
But
because
the
vnbeleuing
are
vnworthy
to
reape
any
fruite
of
the
Promyses
,
therefore
the
Scripture
teacheth
that
they
are
effectuall
onely
by
fayth
to
our
Saluation
.
For
Gyd
offereth
his
benefits
generally
to
all
men
,
but
faith
openeth
our
bosome
to
receiue
them
,
and
incredulity
suffereth
them
to
fall
,
that
we
might
not
receiue
them
.
If
so
be
there
had
bene
any
vnbelyefe
in
Mary
,
yet
notwythstanding
the
same
could
not
haue
let
,
but
that
God
wold
haue
brought
his
purpose
to
passe
by
some
other
meanes
that
had
pleased
him
:
●nbeliefe
●fisteth
●od
.
but
shee
is
called
blessed
,
because
She
receiuing
by
fayth
the
blessing
of
God
offered
vnto
her
,
gaue
place
vnto
God
to
finishe
his
worke
:
euen
as
on
the
contrary
parte
vnbeliefe
resisteth
him
,
&
putteth
away
h●s
hand
from
the
worke
,
that
they
which
defraude
the
same
of
the
praise
of
his
vertue
,
might
not
feele
it
a
sauing
hand
.
Wee
must
also
note
the
relation
betwene
worde
and
fayth
,
by
which
we
gather
what
it
is
to
beleue
:
to
weete
,
when
we
subscribe
vnto
God
which
speaketh
,
and
are
fully
perswaded
that
hee
will
performe
and
fulfill
that
which
hee
promiseth
.
(
From
the
Lorde
)
The
which
soundeth
not
as
though
the
Lord
himselfe
had
spoken
,
but
because
these
thinges
were
spoken
vnto
her
in
the
name
of
the
Lorde
,
or
from
the
Lord
.
For
the
promyse
was
brought
by
the
Angell
:
but
it
came
only
from
God
.
Whereby
wee
gather
that
whether
God
vse
the
mynistery
of
men
,
or
of
Angells
,
hee
would
haue
no
lesse
honor
geuen
vnto
his
woorde
,
than
if
hee
him selfe
should
openly
descende
from
Heauen
:
But
the
former
sence
doth
best
agree
.
46.
And
Mary
sayd
,
My
soule
magnifieth
the
Lord
.
(
And
Mary
sayd
)
C.
Nowe
is
declared
the
notable
and
worthy
song
of
the
holy
Virgin
,
by
which
playnly
appeareth
,
with
what
plenty
of
the
Spirite
she
excelled
.
And
this
Canticle
or
Psalme
consisteth
of
three
partes
.
The
first
part
setteth
forth
the
thankesgeuing
of
Mary
for
the
mercy
of
God
shewed
towardes
her
.
In
the
second
part
she
commendeth
the
power
&
Iudgmentes
of
God
with
generall
Tytells
.
Last
of
all
Shee
applyeth
them
to
the
present
cause
,
where
Shee
speaketh
of
the
redemption
promised
longe
a
goe
vnto
the
Church
,
and
nowe
performed
.
(
My
Soule
magnifieth
the
Lord
)
E.
The
Virgin
beginneth
with
thankes
geueinge
,
testefyinge
her
thankefullnesse
.
The
thankesgeuing
of
MARY
R
As
if
Shee
shoulde
say
,
God
hath
bestowed
an
inestimable
benefite
vpon
mee
,
and
nowe
I
am
confirmed
by
a
greate
certainty
of
Faith
by
a
Sygne
foreshewed
of
the
Angell
.
Wherefore
I
am
so
Ioyfull
in
my
Conscience
that
I
cannot
staye
my selfe
,
but
I
muste
needes
burst
forth
into
the
commendation
of
the
name
of
God
.
C.
Therefore
because
Hypocrites
oftentimes
with
shrill
voyce
and
pleasaunt
time
,
without
any
affection
of
the
heart
,
doe
singe
the
prayses
of
God
;
Mary
saith
that
shee
prayseth
God
from
the
inward
affection
of
the
mynde
.
And
in
very
deede
,
they
doe
nothinge
els
but
prophane
the
holy
name
of
God
,
which
set
forth
his
glory
not
with
the
mynde
but
with
the
tongue
onely
.
But
seeing
these
woordes
(
Soule
)
and
(
Spirite
)
are
diuersly
taken
in
the
Scripture
,
yet
notwithstandinge
beinge
Ioyned
together
,
they
signifie
two
principall
powers
of
the
Soule
.
For
this
worde
(
Spirite
)
is
taken
for
vnderstanding
,
and
this
woorde
(
Soule
)
for
the
place
of
the
affections
.
That
wee
may
vnderstand
the
minde
of
the
holy
Virgin
,
Ioy
of
the
spirit
is
required
before
thanksgeuing
.
we
must
note
that
the
same
is
put
in
the
Seconde
place
,
which
should
be
in
the
first
.
For
that
the
wil
of
man
may
be
styrred
vp
to
praise
God
,
it
is
necessary
that
there
goe
before
,
the
reioysinge
of
the
spirite
:
Euen
as
S.
Iames
teacheth
,
sayinge
,
Iam.
3.13
.
Is
any
man
merry
?
Let
him
singe
Psalmes
.
For
Heauinesse
and
sorrowe
,
doe
both
clogge
the
mynde
,
&
also
do
hinder
the
tongue
from
celebrating
the
goodnesse
of
God
.
Therefore
so
soone
as
Maries
mynde
reioyced
,
it
brast
forth
into
the
prayse
of
God
.
E.
Whereuppon
,
for
Soule
&
Spirite
,
the
scripture
oftentimes
vseth
this
word
:
heart
)
:
and
it
is
a
phrase
of
speach
very
vsuall
with
the
Hebrewes
,
Psal
103.1
Psal.
35.3
specially
in
the
Psalmes
:
Praise
the
Lorde
,
O
my
Soule
:
Also
,
Say
vnto
my
Soule
,
I
am
thy
saluation
.
There
is
great
force
in
these
phrases
of
speach
,
&
much
more
is
expressed
then
if
it
were
sayd
,
Praise
the
Lord
,
I
magnify
the
Lord
,
Say
vnto
my
soule
I
am
thy
saluation
.
Hereby
wee
are
taught
that
if
we
will
truely
praise
God
,
we
must
praise
him
from
our
heart
:
for
if
the
heart
be
not
moued
,
the
Lord
reiecteth
&
abhorreth
our
prayse
.
Therefore
the
true
foundation
of
thanksgeuing
is
the
inward
affection
of
the
minde
:
Thankesgeuinge
with
lips
only
is
abhominable
&
by
these
speaches
,
we
may
see
the
difference
betwene
the
spirite
,
truth
,
&
hypocrisie
,
which
magnifieth
God
with
the
mouth
&
lyps
only
.
(
The
Lord
)
This
is
a
word
of
power
,
by
which
MARY
preacheth
the
power
of
God
,
by
which
he
wrought
in
her
,
works
passing
nature
.
Moreouer
,
she
arrogateth
non
of
these
benefits
vnto
herselfe
,
because
she
is
the
mother
of
god
,
because
she
was
blessed
among
women
,
&
because
she
behaued
her selfe
modestly
:
she
chalengeth
nothing
to
her selfe
,
but
a
ioyful
&
merry
heart
toward
God
.
Wherefore
she
acknowledging
the
receiuing
of
them
from
him
,
praiseth
his
holy
name
.
Thus
we
ought
,
to
leane
vnto
God
only
,
&
not
to
Creatures
or
to
our
giftes
.
47.
And
my
spirite
hath
reioyced
in
God
my
Sauiour
.
(
And
my
Spirite
reioyced
in
God
)
C.
This
is
as
it
were
a
reason
of
the
cause
.
For
there
can
be
no
true
affection
of
praysing
GOD
,
except
there
be
first
Ioy
.
For
in
the
scripture
the
cause
is
oftentimes
made
subiect
to
the
effect
,
as
in
this
place
.
And
she
calleth
the
spirite
(
as
we
sayd
euen
now
)
the
minde
,
and
vnderstanding
of
the
soule
.
She
so
reioyced
that
shee
gaue
vnto
him
that
prayse
of
all
goodnes
:
and
whosoeuer
do
not
the
like
are
vnthankefull
.
Verely
this
reioysing
is
the
effect
or
signe
of
a
quiet
Conscience
:
which
by
Faith
was
certaynely
perswaded
that
God
was
pacified
and
fauourable
.
(
In
GOD
my
Sauiour
)
C.
Shee
doth
not
without
cause
geue
vnto
God
the
name
of
a
sauiour
,
when
she
speaketh
of
the
Ioy
of
her
heart
.
For
vntill
he
be
acknowledged
God
the
sauiour
,
mens
mindes
shall
neuer
haue
the
true
and
perfect
Ioy
,
but
shal
be
alwaies
heauy
and
careful
:
Saluation
in
Christ●
worketh
true
Ioy
.
so
that
it
is
the
only
fauoure
of
God
,
&
the
saluation
the
commeth
of
him
which
make
vs
Ioyfull
.
To
be
short
this
is
the
principall
thing
in
the
which
the
faithfull
haue
to
Ioy
that
their
saluation
is
in
God
:
for
the
which
they
must
also
be
thankefull
vnto
him
.
S.
The
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
a
Deliuerer
and
Preseruer
:
Which
is
somewhat
more
than
a
Sauiour
.
This
Tytell
be
longeth
only
vnto
God
,
in
whom
we
al
consist
.
Mary
,
after
the
maner
of
the
Psalmes
of
Dauid
,
calleth
him
the
sauiour
&
Deliuerer
,
bycause
nowe
her
whole
minde
was
inflamed
with
the
consideration
of
the
saluation
,
which
was
begon
to
be
wrought
in
her
.
48.
For
Hee
hath
looked
on
the
lowe
degree
of
his
Handmayden
:
for
loe
!
nowe
from
hence
forth
all
Generations
shall
call
mee
blessed
.
(
For
he
hath
loked
on
the
low
degre
)
C.
She
sheweth
the
cause
why
the
Ioy
of
her
heart
is
founded
vpon
God
:
namely
,
bycause
he
had
respect
vnto
her
frely
of
his
mercy
.
For
in
acknowledging
her
lowe
degree
,
shee
maketh
herselfe
voide
of
all
worthinesse
,
that
shee
may
ascribe
vnto
the
free
goodnes
of
God
,
the
whole
cause
of
reioysing
.
For
the
low
degree
(
of
the
which
mencion
is
made
in
this
place
)
doth
not
signifie
,
submission
,
modesty
,
or
the
habite
of
the
minde
(
as
certaine
vnlearned
men
haue
thought
:
but
signifieth
only
an
abiect
,
vile
,
and
vase
condition
.
The
Sence
and
meaninge
therfore
is
this
.
Whereas
I
was
base
,
contemned
&
of
low
degre
,
it
hath
pleased
God
notwithstanding
mercifully
to
looke
vpon
mee
.
Therefore
the
Virgin
calling
to
minde
the
benefits
of
God
(
as
we
ought
to
do
when
we
geue
thanks
)
firste
of
all
wondereth
the
God
had
such
respect
&
regarde
vnto
her
being
base
,
and
of
low
degree
,
that
he
chose
her
to
be
the
mother
vnto
his
sonne
.
For
this
is
the
which
she
saith
,
For
he
hath
regarded
the
low
degre
of
his
handmaiden
.
Where
there
is
any
dignity
or
worthinesse
of
the
fleshe
,
there
is
a
vaile
which
will
not
suffer
vs
to
beholde
the
grace
of
God
.
Therefore
vpon
iuste
cause
shee
maketh
mencion
of
her
low
Degree
.
R.
As
if
she
should
say
,
I
came
of
the
stocke
of
the
famouse
king
Dauid
:
but
looke
by
how
much
my
auncetors
were
more
noble
than
I
,
by
so
much
am
I
the
more
miserable
.
For
that
I
may
speake
nothing
of
the
Kingdome
taken
away
from
our
kinred
by
tyranny
,
&
to
make
no
mencion
of
the
great
neede
which
I
a
maiden
of
kingly
race
haue
a
longe
time
suffred
,
this
verely
of
all
other
is
the
greatest
misery
,
that
the
tyrauntes
which
now
enioy
our
kingdome
,
doe
so
lye
in
wayte
for
the
life
of
al
those
that
are
come
of
the
stock
of
Dauid
,
that
hauinge
already
killed
certaine
men
,
not
so
much
as
wee
poore
maydes
&
women
are
in
safety
,
so
that
wee
being
not
so
much
contemned
,
as
wee
are
a
common
scorne
to
all
men
,
know
not
where
to
leade
a
secure
life
.
But
to
her
whom
men
despyse
the
Lord
turneth
his
eyes
of
mercy
,
&
hath
chosen
me
to
gret
dignity
.
He
might
haue
regarded
the
dignity
of
others
which
far
exelled
me
in
nobility
&
in
riches
:
but
he
would
none
of
them
,
hauing
respect
vnto
me
a
poore
&
needy
Virgin
.
This
maketh
mee
Ioyfull
,
&
for
this
I
geue
thankes
vnto
God
.
To
be
short
,
I
am
nothing
:
for
what
soeuer
I
am
&
haue
the
same
commeth
only
vnto
me
,
because
God
hath
respect
vnto
me
:
by
the
grace
of
God
I
am
that
I
am
.
The
Virgin
coulde
not
morefully
prayse
God
&
his
grace
.
C.
Thus
we
see
,
how
Mary
abaseth
her selfe
to
exalte
God
alone
.
And
it
was
not
a
setting
forth
of
fayned
humility
:
But
a
simple
&
true
confession
of
her
perswasion
which
she
had
fixed
in
her
mynde
.
For
shee
was
both
of
no
estimation
in
the
sight
of
the
world
,
&
she
also
esteemed
of
her selfe
nothing
the
more
.
M.
And
here
we
haue
specially
expressed
vnto
vs
what
the
Nature
of
God
is
,
God
b●holdeth
things
of
low
degre
namely
,
to
haue
respecte
vnto
thinges
of
small
reputacion
,
and
to
the
lowest
thinges
.
Hee
cannot
looke
vpward
because
there
is
nothing
aboue
him
:
neyther
can
he
looke
on
eyther
side
of
him
,
forsomuch
as
,
hee
hath
none
nygh
vnto
him
that
is
his
equall
:
Wherefore
hee
looketh
onely
vnto
those
thinges
that
be
belowe
.
Therefore
the
more
lowe
and
abiect
that
thou
arte
,
the
more
earnestly
doe
the
Eyes
of
the
Lorde
beholde
thee
:
As
testefieth
the
Scripture
,
specially
the
Psalmes
,
as
where
it
is
sayd
,
Who
is
like
vnto
the
Lorde
our
God
that
hath
his
dwellinge
so
hyghe
?
Psal
113.7
.
Psal.
138.6
Who
abaseth
hym selfe
to
beholde
thinges
in
the
Heauen
,
and
in
the
Earth
.
Hee
rayseth
the
needy
out
of
the
dust
,
and
lyfteth
vppe
the
poore
out
of
the
Dunghill
.
Also
,
The
Lorde
is
highe
,
yet
hee
beholdeth
the
lowly
,
but
the
proude
hee
knoweth
a
farre
of
.
Wherfore
he
can
abide
neither
knowledge
,
nor
power
,
nor
any
other
thing
,
for
the
which
a
man
is
proude
,
or
conceyueth
any
truste
.
For
hee
hateth
all
pride
.
(
For
loe
now
from
hencforth
)
C.
By
these
wordes
she
geeueth
vs
to
vnderstand
that
this
benefite
of
God
shal
be
remembred
for
euer
.
Wherefore
if
it
were
so
notable
,
that
all
men
ought
to
talke
of
the
same
,
it
became
not
Mary
her selfe
(
vpon
whom
it
was
bestowed
)
to
be
silent
.
And
note
that
the
Virgin
Mary
doth
ground
nothing
vpon
her
owne
blessednesse
,
but
acknowledgeth
all
that
shee
hath
receiued
to
proceede
from
the
grace
of
God
.
I
shall
sayth
shee
,
be
counted
blessed
throughout
all
generations
.
Came
this
blessednes
by
her
owne
vertue
,
or
because
she
sought
this
praise
?
Nay
,
she
rather
imputeth
the
same
only
to
the
worke
of
God
,
saying
,
49.
Because
hee
that
is
mighty
hath
magnified
me
&
holy
is
his
name
.
C.
Here
shee
playnely
acknowledgeth
God
to
be
the
author
of
her
blessednes
.
As
if
shee
should
say
,
I
am
called
blessed
,
not
that
I
haue
obtayned
blessednesse
by
my
owne
vertue
,
but
because
God
which
is
mighty
,
hath
wrought
a
wonderfull
and
straunge
worke
in
mee
a
silly
maide
.
They
shall
so
call
me
blessed
,
that
they
shall
know
the
same
to
be
the
worke
of
the
Lord
,
and
not
myne
.
And
in
very
deede
they
do
truly
preach
Mary
to
be
blessed
,
which
do
acknowledg
Christe
to
be
the
author
of
all
felicity
,
whom
we
haue
receiued
a
perfect
man
through
her
.
And
hereby
wee
see
how
farre
the
vayne
Papistes
differ
from
the
Virgin
Mary
,
The
Virgin
MARY
superstitiously
honoured
of
the
Papistes
.
who
rashly
setting
her
forth
with
their
vayne
Immaginations
,
do
almost
make
no
account
of
all
those
graces
which
shee
hath
receyued
from
God
.
They
heape
vpon
her
mighty
,
nay
rather
proude
tytells
,
callinge
her
the
Queene
of
Heauen
,
the
Sea
starre
,
the
way
of
saluation
,
the
gate
of
lyfe
:
yea
,
Life
it selfe
,
sweetenesse
,
hope
,
and
saluation
.
Yea
,
&
Sathan
hath
brought
them
to
such
impudency
and
madnesse
,
that
they
haue
made
her
Ruler
ouer
Christe
.
For
this
is
their
continuall
songe
,
Roga
Patrem
,
inb●
Natum
,
that
is
,
pray
the
Father
,
commaunde
thy
Sonne
.
Seeinge
none
of
these
things
proceeded
from
the
Lord
,
the
holy
Virgin
in
one
worde
confoundeth
them
all
,
when
shee
placeth
her
whole
glory
vpon
the
benefits
of
God
.
For
if
shee
be
to
be
remembred
for
this
cause
only
,
namely
,
for
the
God
hath
magnified
her
there
is
no
place
left
for
fayned
tytells
which
come
from
men
.
Moreouer
wee
can
doe
her
no
greater
dishoner
,
than
to
take
from
the
sonne
of
God
that
which
belongeth
vnto
him
,
&
to
adorne
and
magnifie
her
with
that
which
is
taken
from
him
.
Nowe
let
the
Papists
goe
and
cry
that
we
are
iniurious
vnto
the
mother
of
Chryste
,
because
wee
reiectinge
the
lyes
of
men
,
onely
set
forth
the
benefites
of
God
in
her
.
But
we
geue
vnto
her
that
which
is
most
honorable
,
and
these
false
worshippers
spoyle
her
of
the
same
.
For
we
willingly
imbrace
her
as
our
schoole-maistresse
,
and
obay
her
Doctine
,
and
Commaundements
.
Verely
that
which
shee
speaketh
is
not
obscure
:
the
which
not
regarded
,
but
contemned
,
the
Papistes
so
much
as
lyeth
in
them
doe
discredite
her
sayinges
.
But
let
vs
remember
that
a
common
Rule
is
heere
prescribed
in
praysinge
both
of
Aungells
and
also
of
men
,
that
the
Grace
of
God
may
bee
magnified
in
them
:
Euen
as
also
nothinge
is
praise
worthy
which
cometh
not
from
the
same
.
When
she
sayth
,
GOD
which
is
mighty
hath
magnified
mee
,
Shee
geeueth
vs
to
vnderstand
,
that
God
had
no
helpe
from
any
other
:
Gods
power
hath
the
preheminence
.
that
his
Power
alone
mighte
haue
the
preheminence
.
(
And
holy
is
his
name
)
C.
This
is
the
second
part
of
the
songe
,
in
the
which
by
generall
Sentences
the
holy
Virgin
commendeth
the
Power
of
God
,
his
Iudgementes
,
and
mercy
.
For
this
is
a
full
sentence
and
not
ioyned
to
that
which
wente
before
.
Mary
had
exalted
the
grace
of
God
of
the
which
shee
had
experience
in
her selfe
.
Hereuppon
takeinge
occasion
,
Shee
proclaymeth
his
name
to
bee
holy
,
and
his
mercy
extended
through
all
generations
.
R.
And
the
name
of
God
,
is
taken
for
his
power
,
&
oftentimes
for
God
him selfe
,
as
hee
manifesteth
him selfe
vnto
vs
.
Reade
the
6.
Chapter
of
Mathew
the
9.
verse
.
That
also
is
properly
called
holy
which
is
seperated
from
the
prophane
and
common
vse
of
thinges
.
And
that
which
is
seuered
,
is
kepte
in
secret
:
Whereupon
that
which
is
holy
is
also
called
hidden
.
GOD
therefore
is
called
holy
,
because
his
workes
are
hidden
farre
from
humane
reason
,
and
are
so
wonderfull
that
mans
wisedome
cannot
comprehend
them
.
For
God
worketh
glory
by
ignominy
,
Ioy
by
sorrow
,
happines
by
misery
,
and
life
by
death
:
Than
the
which
manner
of
working
what
can
bee
sayd
to
be
more
wonderfull
?
And
this
wonderful
maner
of
workinge
was
also
declared
in
Mary
.
Moreouer
the
name
of
God
is
called
holy
,
because
it
deserueth
the
chiefest
reuerence
:
So
that
so
often
as
mencion
of
GOD
is
made
,
wee
must
therewithall
remember
his
reuerent
Maiesty
.
50.
And
hys
mercy
is
on
them
that
feare
him
from
Generation
to
Generation
.
(
And
his
mercy
is
on
them
that
feare
him
)
A.
This
sentence
is
taken
out
of
the
couenante
of
God
.
C.
Where
it
is
sayd
;
I
will
bee
thy
God
,
Gen.
17.7
&
the
God
of
thy
Seede
for
euer
.
Agayne
,
Shewinge
mercy
vnto
thousandes
of
them
that
loue
mee
.
Also
,
Exo.
20.6
.
I
am
God
shewing
mercy
vpon
a
thousand
Generations
.
Moreouer
,
Deut
7.9
.
Hee
hath
alway
remembred
his
Couenaunt
,
Psal
105.
●
and
promise
that
hee
made
to
a
thousand
Generations
.
By
which
woordes
the
Lord
doth
not
only
testefie
,
that
he
will
be
like
himselfe
,
but
doth
also
expresse
his
continuall
fauoure
which
he
beareth
towarde
those
that
are
his
,
that
after
their
Death
hee
may
Loue
their
sonnes
,
&
their
posterity
foreuermore
.
Wyth
this
continuall
Loue
,
God
loued
the
posterity
of
Abraham
,
because
hee
hauinge
once
receiued
the
Father
Abraham
into
his
grace
and
fauoure
,
made
an
euerlastinge
couenante
with
him
.
But
because
not
all
which
came
of
Abraham
after
the
fleshe
are
the
true
Sonnes
of
Abraham
,
Mary
restraineth
the
effecte
of
the
promise
,
to
the
true
worshishippers
of
God
,
saying
,
(
On
them
that
feare
him
)
A.
That
the
wicked
might
not
be
proude
by
the
pretence
of
the
name
,
this
is
spoken
:
for
they
are
puffed
vp
with
vayne
security
,
Rom.
2.17
as
sayth
the
Apostell
Paule
,
And
makest
thy
boaste
of
GOD
.
The
which
boasting
was
euell
.
To
the
same
purpose
speaketh
the
Prophette
Dauid
,
Psal
103
17
The
louing
kindnesse
of
the
Lord
endureth
for
euer
and
euer
vppon
those
that
feare
him
,
and
his
righteousnesse
vpon
childers
Children
.
Therefore
God
is
so
mercifull
vnto
the
Children
of
the
Saints
for
euer
according
vnto
his
promise
,
that
notwithstanding
he
geueth
no
occasion
to
Hypocrits
of
vaine
trust
:
because
they
which
are
the
degenerate
sonnes
of
the
saints
,
&
haue
forsaken
their
godlinesse
and
faith
,
do
beaste
in
vayne
that
God
is
their
Father
.
Wherefore
by
this
exception
their
vanity
and
boastinge
is
reproued
,
which
are
puffed
vp
by
false
pretence
,
and
shewe
of
the
grace
of
God
without
faith
.
God
verily
made
a
generall
couenaunte
of
saluation
with
the
stocke
of
Abraham
:
The
faithlesse
are
not
partakers
of
the
promised
but
as
the
stoanes
being
watered
with
the
Showers
of
Rayne
are
not
made
softe
,
euen
so
obstinacy
and
hardnes
of
heart
of
the
vnbeleeuing
,
will
not
suffer
the
promised
righteousnesse
and
saluation
to
enter
into
them
.
Vnder
the
feare
of
God
is
comprehended
all
godlinesse
&
Religion
,
which
cannot
stand
without
faith
.
But
here
may
aryse
a
question
.
Question
.
Why
is
God
called
mercifull
,
if
none
feele
his
mercy
but
they
which
deserue
his
grace
?
For
if
the
mercy
of
God
be
vpon
those
that
feare
him
,
godlinesse
&
a
good
Conscience
doe
bring
men
into
his
fauour
.
And
thus
men
doe
preuent
his
grace
by
their
Merites
.
Aunswere
.
Wee
aunswere
that
this
is
also
a
parte
of
mercy
,
that
God
indueth
the
Children
of
the
godly
with
the
feare
and
reuerence
of
him
.
For
the
beginninge
of
Grace
is
not
heere
noted
,
as
though
GOD
were
Idell
and
looked
downe
from
Heauen
who
were
worthy
of
the
same
:
but
only
the
peruerse
security
of
the
Wicked
is
reprooued
,
least
they
should
thinke
GOD
to
bee
bounde
vnto
them
because
they
are
the
carnall
sonnes
of
godly
men
:
when
as
the
ende
of
Gods
Couenaunte
is
farre
otherwise
,
and
the
condition
of
the
same
differinge
from
that
,
namely
that
it
hath
alwayes
some
one
people
in
the
World
,
of
whom
hee
is
purely
worshipped
.
51.
Hee
hath
shewed
strength
wyth
hys
Arme
,
hee
hath
scattered
them
that
are
proude
in
the
Imagination
of
their
heartes
.
(
Hee
hath
shewed
strength
)
E.
The
Greeke
texte
hath
,
Hee
hath
shewed
strengthe
in
his
Arme.
And
the
Hebrew
Texte
hath
,
Hee
hath
declared
the
strength
of
his
Arme.
That
is
to
say
,
hee
hath
wrought
mightely
.
For
the
Arme
of
God
is
set
againste
all
other
helpes
:
as
wee
may
reade
in
the
Prophet
,
Truth
faileth
,
Esay
.
51.15
and
16.
and
he
that
refrayneth
from
euell
maketh
hym selfe
a
Pray
:
and
when
the
Lord
sawe
it
,
it
displeased
him
,
and
there
was
no
Iudgment
.
And
when
he
saw
that
there
was
no
man
,
he
wondered
that
none
woulde
offer
him selfe
.
Therefore
his
arme
did
saue
it
,
and
his
righteousnesse
it selfe
did
sustayne
it
.
Therefore
Mary
knew
well
ynough
that
God
beinge
contented
with
his
onely
power
,
vsed
the
helpe
of
no
other
.
A.
The
Scripture
comonly
Ioyneth
these
two
together
when
it
speaketh
of
GOD
,
as
in
this
Psalme
.
Psal.
89.13
Thou
hast
a
mightye
Arme
:
stronge
is
thy
hande
,
and
hyghe
is
thy
ryght
hand
.
And
this
maner
of
speache
seemeth
to
bee
taken
from
the
Hebrews
(
who
sometime
deuide
one
parte
of
the
speach
into
two
,
puttinge
betwene
a
coniunction
copulatiue
,
or
ells
vnderstanding
the
same
)
&
to
signify
as
much
as
if
thou
shouldest
say
,
Hee
hath
dispersed
the
proude
with
his
mighty
arme
&c.
As
,
In
the
arme
of
thy
strength
thou
hast
scattered
thine
enemies
.
Psal.
89.17
But
that
is
the
more
simple
sence
which
wee
alleaged
before
.
(
He
hath
scattered
the
proud
)
C.
This
seemeth
to
bee
added
for
two
causes
:
both
bycause
the
proude
profite
nothinge
at
all
,
who
seeke
to
resist
God
:
and
also
bycause
God
doth
not
declare
the
strength
of
his
arme
but
to
saue
the
humble
,
but
casteth
downe
the
proude
which
arrogate
much
vnto
them selues
.
To
which
Effecte
pertayneth
this
Exhortacion
of
Peter
,
1.
Pet.
5.6
.
Humble
your selues
vnder
the
mighty
hande
of
God
&c.
Also
this
is
a
Phrase
of
speach
worthy
to
be
noted
,
that
the
proud
are
scattered
in
the
Immagination
of
their
hearts
.
For
as
their
pride
&
ambition
is
exceeding
&
their
d●●er
insatiable
,
so
in
takinge
their
counsayles
they
are
very
circumspecte
&
tedious
:
and
(
to
speake
in
one
word
)
they
builde
againe
the
Tower
of
Babell
.
For
being
not
contented
that
they
haue
attempted
this
or
that
foolishly
aboue
their
strength
,
they
adde
new
consultacions
presumptuously
to
that
which
they
did
before
.
But
after
that
God
hath
from
Heauen
derided
their
foolishe
deuices
for
a
time
,
hee
sodaynely
disperseth
all
their
labor
and
bringeth
their
Immaginations
to
naught
:
euen
as
if
a
man
casting
downe
a
strong
and
well
compact
buildinge
,
shoulde
throw
and
disperse
the
same
farre
of
into
dyuerse
partes
.
Psal.
112.10
A.
The
very
same
thinge
Dauid
meaneth
when
he
sayth
,
The
wicked
shall
see
it
and
bee
angery
:
Hee
shal
gnashe
with
his
Teeth
,
and
consume
away
:
the
desier
of
the
wicked
shall
pearishe
.
Psa.
103.10
The
which
in
another
place
he
sayth
shal
be
scattered
&
made
frustrate
,
in
these
wordes
,
The
Lord
breaketh
the
counsaile
of
the
Heathen
and
bringeth
to
naughte
the
deuices
of
the
people
.
Esay
.
8.10
And
the
Prophet
Esay
,
Take
counsaile
together
yet
it
shal
be
brought
to
naught
.
Imaginations
of
wicked
men
t●rne
to
their
own
destruction
.
Gen.
11.8
In
diuers
places
of
the
Psalmes
it
is
shewed
how
God
was
wonte
to
destroy
the
wicked
,
being
snared
in
their
owne
counsailes
&
Imaginations
.
So
it
happened
to
Pharo
,
so
to
Schon
king
of
the
Amorites
,
so
to
Ogge
the
Kinge
of
Basan
,
and
to
a
great
many
other
moe
:
as
to
ye●uilders
of
the
Tower
of
Babell
.
Also
to
the
king
Nabuchodnoser
:
For
hee
sayd
,
I
will
ascend
into
Heauen
,
and
I
will
builde
my
Throane
aboue
the
Fyrmament
.
But
shortly
after
it
was
sayd
vnto
him
,
Thou
shalt
bee
caste
downe
to
the
graue
,
and
vnto
the
sides
of
the
pit
.
Moreouer
when
the
Prince
of
Tyre
sayd
in
his
heart
,
I
am
God
,
and
I
sit
in
Gods
seate
,
It
was
by
and
by
sayd
vnto
him
,
Ezech.
28.7
Beholde
I
wil
bring
straungers
vpon
thee
,
euen
the
terrible
Nations
,
&
they
shal
draw
their
swords
against
the
beauty
of
thy
Wysdome
,
and
they
shall
defile
thy
brightnesse
.
Also
,
Mary
vseth
these
wordes
,
Hee
scattereth
the
proude
in
the
Immaginations
of
their
hearts
,
Because
this
is
the
consideration
of
God
,
when
hee
purposeth
to
cast
downe
the
proude
,
the
firste
of
all
hee
mighte
make
them
to
seeke
of
their
wits
,
after
the
which
,
it
is
an
easie
matter
to
confound
them
in
their
owne
Wisedome
,
and
to
disperse
them
in
the
Imagination
of
their
heart
:
for
hee
maketh
their
owne
Wise●●me
to
leade
them
to
destruction
,
when
they
are
most
busie
in
their
consultacon
to
bringe
their
purpose
to
passe
.
52.
Hee
hath
put
downe
the
mighty
from
their
Seate
,
and
exalted
them
of
low
degree
.
A.
This
agreeth
with
the
sayinge
of
Daniell
,
Dan.
2.21
.
how
that
GOD
chaungeth
kingdomes
GOD
maketh
al
things
to
tremble
vnder
his
mighty
hand
.
He
which
placeth
Kings
in
their
seat
doth
also
displace
them
againe
,
&
geueth
their
kingdoms
to
others
.
The
like
song
did
Anna
the
mother
of
Samuel
sing
.
1.
king
28
Psa.
107.40
C.
Therefore
thus
the
holy
Virgin
attributeth
that
to
the
prouidence
&
Iudgments
of
God
,
which
prophane
&
wicked
men
call
the
wheele
of
fortune
.
Kinges
●e●tes
stand
at
the
disposition
of
God
.
N●twithstandinge
let
vs
knowe
the
absolute
power
is
not
geuen
by
God
,
that
as
a
tyrant
he
might
turmoile
&
tosse
men
like
tennis
bales
,
&
turne
them
vpside
downe
:
but
a
iust
gouernment
,
the
which
hath
excellente
Reason
,
though
often
times
we
see
not
the
same
.
For
soden
alterations
do
not
please
God
,
that
in
Iest
&
sporte
hee
might
lifte
vp
a
loft
those
whom
by
and
by
after
hee
determyneth
to
cast
downe
:
but
rather
the
wickednesse
of
men
altereth
the
state
:
because
no
man
doth
acknowledg
that
the
state
&
condition
of
all
men
,
standeth
in
his
determination
and
power
.
But
because
they
are
set
aboue
others
,
they
doe
not
only
contumeliously
&
cruelly
triumph
ouer
their
neighbours
,
but
do
also
fret
and
fume
against
the
author
of
their
dignity
.
Therefore
let
vs
be
well
assured
that
whatsoeuer
is
high
and
excellent
in
the
world
,
is
subiect
vnto
God
,
and
that
the
whole
World
is
gouerned
by
him
,
insomuch
that
some
are
aduaunced
and
extolled
to
honors
seate
,
and
other
some
slide
from
their
Throane
,
or
at
leaste
fall
downe
headlonge
.
This
cause
and
end
of
alterations
are
shewed
by
Dauid
,
and
Daniell
in
their
places
,
of
the
which
we
haue
spoken
before
.
Wee
see
how
that
the
Princes
of
this
worlde
are
proude
passing
measure
,
the
they
geue
them selues
to
excesse
,
to
ryot
,
and
how
that
the
sweetenesse
of
prosperouse
fortune
hath
bewitched
them
.
It
is
no
marueile
if
the
Lorde
cannot
beare
so
great
ingratitude
.
Hereupon
oftentimes
it
commeth
to
passe
,
that
they
abyde
not
longe
stable
whom
God
lifteth
aloft
.
Moreouer
the
maiesty
&
gloriouse
pompe
of
Princes
and
Kinges
amazeth
the
common
sorte
of
men
,
so
that
very
fewe
thinke
that
there
is
any
other
Maiesty
or
Power
aboue
the
same
.
But
if
Princes
mighte
bringe
their
Scepter
with
them
from
their
mothers
wombe
,
&
if
so
be
their
kingdome
might
last
foreuer
,
al
knowledg
of
God
&
of
his
prouidence
,
would
by
&
by
vanish
away
.
Therefore
the
Lord
lifting
vp
those
aloft
which
are
of
low
degree
,
doth
deride
as
it
were
openly
the
pryde
of
the
world
,
&
withall
teacheth
his
children
simplicity
and
modesty
.
Now
let
vs
note
wherefore
Marye
sayth
that
the
Lord
casteth
downe
princes
from
their
Throanes
,
Kingdoms
are
altred
by
Gods
prouidence
&
exallteth
them
of
low
degree
:
namely
to
teach
that
the
Worlde
is
not
guyded
by
the
blinde
wheele
of
fortune
,
but
that
all
chaunges
and
alterations
whatsoeuer
,
come
by
the
prouidence
of
God
.
B.
And
it
is
not
vnlikely
but
that
she
had
respect
vnto
the
tyranny
of
Herod
,
and
to
other
wicked
men
,
which
at
that
time
wickedly
oppressed
the
people
of
God
,
whose
miserable
destruction
she
foresaw
,
Christe
their
King
and
deliuerer
being
nowe
incarnate
.
Peraduenture
also
shee
had
respect
vnto
the
Maiesty
and
Kingely
power
of
her
Auncetors
:
the
which
power
&
Pompe
,
seeing
they
were
wicked
was
brought
to
naught
:
but
was
now
to
be
restored
by
her
Childe
borne
of
so
abiect
and
base
a
mother
into
a
farre
better
State
,
then
euer
happened
to
her
auncetors
.
53.
He
filled
the
hungery
with
good
thinges
,
and
the
ryche
hee
hath
sente
away
empty
.
C.
By
this
verse
she
prooueth
that
God
doth
gouern
with
excellent
equity
,
those
thinges
which
seeme
to
trouble
the
whole
order
of
the
World
,
and
to
peruert
the
Iudgements
of
the
same
.
He
filleth
(
sayth
she
)
the
hungery
with
good
thinges
,
because
they
being
abased
sigh
vnto
the
Lord
,
that
they
might
be
for
an
example
vnto
others
:
and
maketh
riche
men
poore
&
needy
,
because
they
trusting
in
their
riches
swell
and
wax
proude
.
So
that
wee
see
the
cause
why
God
is
pleased
with
alterations
,
is
,
because
great
,
riche
,
&
mighty
men
,
being
puffed
vp
with
their
fullnes
,
Pride
in
prosperity
●o
be
takē●eede
of
.
arrogate
all
things
vnto
them selues
:
&
attribute
nothing
vnto
God
.
Wherefore
let
vs
beware
that
we
wax
not
proud
in
prosperity
.
Wee
must
also
beware
of
the
swellinge
fulnesse
of
the
fleshe
,
least
at
the
laste
it
make
vs
sodaynely
empty
agayne
.
But
this
doctrine
bringeth
no
small
comfort
to
the
godly
,
who
knowinge
their
neede
,
and
as
it
were
,
hungery
persons
sighe
and
groane
vnto
God
,
bycause
God
filleth
the
hungery
with
good
things
.
The
which
Sentence
is
oftentimes
to
be
read
in
the
scriptures
,
and
is
therfore
to
be
noted
,
that
we
may
know
our
stability
to
be
founded
vpon
the
prouidence
of
God
.
BV.
Others
will
haue
those
that
hunger
and
thirst
after
righteousnes
to
be
here
vnderstoode
,
who
being
taught
by
the
spirite
of
God
,
and
beinge
voyde
of
all
vaine
confidence
,
feele
how
needy
&
empty
they
are
of
all
good
things
,
and
how
that
they
are
nothing
,
haue
nothing
,
and
can
doe
nothinge
of
their
owne
strength
:
And
therefore
they
forsake
them selues
,
and
flee
vnto
Christe
,
the
onely
Welspring
of
all
goodnesse
.
Hee
filleth
these
with
a
certaine
treasure
of
goodnesse
,
that
they
may
abound
in
all
grace
,
and
in
all
good
words
&
works
.
On
the
contrary
part
,
he
sendeth
empty
away
from
him
the
rych
,
which
promise
to
them selues
of
them selues
all
thinges
:
that
when
they
thinke
themselues
to
be
wise
,
iust
,
and
ryche
:
they
may
be
found
voide
&
empty
of
al
these
things
.
We
haue
many
examples
in
the
Gospell
,
but
specially
that
of
Simon
&
of
Mary
Magdalene
:
also
of
the
Pharisey
,
●uk.
7.36
.
●uk
.
18.10
and
the
Publicane
.
And
S.
Paule
sayth
,
What
shall
wee
say
then
?
That
the
Gentyles
which
followed
not
righteousnes
haue
obtained
righteousnes
:
●om
.
9.30
euen
the
righteousnes
which
commeth
of
Fayth
:
But
Israell
which
followed
the
law
of
righteousnes
,
hath
not
attained
to
the
law
of
righteousnes
.
54.
He
hath
helped
his
seruant
Israel
,
that
they
might
bee
mindefull
of
his
mercy
.
C.
In
this
laste
parte
Mary
applyeth
generall
sentences
,
to
the
present
Circomstance
.
This
ought
to
be
the
order
of
the
wordes
,
The
Lord
hath
remembered
his
mercy
which
hee
promised
that
hee
would
performe
to
Abraham
&
to
his
Seede
for
euer
:
and
therefore
hee
hath
holpen
his
seruaunt
Israell
.
Concerning
these
promyses
,
reade
the
first
of
Mathewe
the
firste
verse
.
C.
The
summe
is
this
,
that
God
hath
now
performed
&
fulfilled
the
saluation
which
hee
promised
before
vnto
the
Fathers
.
The
latine
woorde
,
for
the
which
wee
haue
here
(
Hee
hath
holpen
)
is
,
Hee
hath
taken
vp
.
In
the
which
speach
we
haue
an
apte
metaphor
:
For
so
the
state
of
the
people
was
fallen
and
decayed
,
that
there
was
small
hope
that
the
same
shoulde
bee
restored
and
set
vp
againe
.
Therefore
hee
is
sayd
to
haue
taken
vp
Israell
,
bycause
God
by
reachinge
out
his
hand
,
lifted
him
vp
being
prostrate
and
layed
on
the
Grounde
.
Religion
was
a
thousand
wayes
contaminated
:
In
publique
Doctryne
there
was
nothinge
sincere
:
the
gouernment
of
the
Church
was
quite
out
of
order
,
&
nothing
appeared
but
mere
barbarisme
:
the
pollitique
gouernment
was
ouerthrowne
:
the
body
of
the
people
was
rent
&
torne
by
the
Romaines
&
by
Herod
,
as
by
brute
Beasts
.
Wherefore
the
more
gloriouse
was
their
deliuerance
,
which
they
had
no
hope
to
enioy
.
And
that
which
the
Lorde
did
then
hee
do●h
also
dayly
.
For
those
are
his
,
whom
he
helpeth
and
deliuereth
.
For
that
must
be
fulfilled
in
vs
which
happened
vnto
the
people
of
the
Iewes
.
If
we
fall
,
there
is
no
cause
why
wee
shoulde
dispayre
:
let
vs
looke
when
the
Lord
shal
stretch
forth
his
hande
to
helpe
vs
.
This
is
a
notable
consolation
.
And
by
this
name
(
Israell
)
hee
comprehendeth
the
vniuersall
Church
of
all
the
faithfull
.
Israell
is
here
called
the
Seruaunte
of
the
Lorde
,
as
in
many
other
places
also
,
because
hee
was
admitted
and
receiued
into
the
Housholde
of
GOD
.
B.
But
they
are
the
true
Israelites
which
imbrace
Christe
the
Sauiour
.
For
all
which
are
of
Israell
are
not
Israelites
before
GOD
,
but
onely
they
which
are
partakers
of
the
promise
,
Rom.
9.7
.
Galat.
3.7
.
euen
as
Paule
proueth
in
many
words
.
(
That
hee
might
be
mindefull
of
his
mercy
)
C.
Mary
sheweth
the
cause
why
a
People
proane
to
Destruction
was
receiued
of
God
,
yea
why
GOD
would
lift
them
vp
nowe
that
they
are
fallen
:
namely
,
that
in
sauing
of
them
he
might
declare
his
mercy
.
Notwithstandinge
Shee
sayth
expresly
the
God
remembred
his
mercy
:
the
which
hee
might
seeme
after
a
sort
to
haue
forgotten
,
in
sufferinge
his
People
so
miserably
to
bee
vexed
&
afflicted
.
For
it
is
a
vsuall
thing
to
attribute
Affections
vnto
God
,
accordinge
as
men
gather
that
hee
is
eyther
angery
,
or
pleased
with
them
.
Therefore
God
neuer
forgetteth
his
mercye
,
nor
chaungeth
his
Affections
:
But
this
is
not
alwayes
knowne
vnto
vs
,
but
is
oftentimes
hid
from
vs
.
Therefore
Mary
sayth
that
it
was
Reuealed
to
Israell
,
that
God
had
remembred
his
mercy
.
Thus
it
happeneth
vnto
vs
oftentimes
.
For
we
are
often
times
so
destitute
and
without
all
helpe
,
that
we
cannot
tell
what
to
thinke
els
but
the
God
hath
forgotten
vs
&
his
mercies
.
When
we
feele
that
we
are
destitute
of
all
helpe
,
then
let
vs
remember
this
,
that
GOD
hath
holpen
his
seruaunte
Israell
.
And
note
here
,
that
hee
calleth
the
promises
of
Saluation
the
mercies
of
God
,
least
any
man
should
thinke
that
God
is
moued
by
any
other
thing
then
by
his
onely
mercy
,
to
promise
,
and
to
performe
his
promises
,
then
by
the
reuealed
saluation
in
Christe
.
55.
(
Euen
as
hee
spake
to
our
Fathers
,
namely
,
to
Abraham
,
and
to
hys
Seede
)
for
euer
.
[
Euen
as
hee
spake
to
our
Fathers
]
C.
Bycause
mens
myndes
do
not
conceiue
the
Mercies
of
God
,
no
farther
then
he
offereth
and
testefieth
the
same
by
his
word
:
here
Mary
reduceth
her selfe
and
others
to
the
Promises
,
teachinge
that
God
hath
bene
faithfull
and
constant
in
his
promises
.
In
this
sence
God
is
oftentimes
called
Gentle
and
true
:
bycause
wee
shall
neuer
be
perswaded
and
assured
of
his
good
will
towarde
vs
,
excepte
wee
remember
his
worde
,
by
which
hee
hath
bounde
him selfe
vnto
vs
,
which
worde
also
doth
couple
&
tye
with
an
inseperable
knot
,
our
saluation
with
the
goodnesse
of
God
.
Moreouer
,
Mary
sheweth
by
the
same
wordes
,
that
the
Couenaunte
which
God
had
made
longe
before
with
the
Fathers
,
was
free
,
and
without
deserte
:
bycause
there
Shee
deriueth
the
promised
saluation
from
the
mere
mercy
of
God
as
from
a
well
.
And
hereby
wee
gather
that
shee
was
wel
exercised
in
the
doctrine
of
the
scripture
.
Mary
exercised
in
the
scriptures
.
Euery
one
at
that
time
looked
for
the
Messyas
,
but
fewe
grounded
their
Faith
vppon
such
sincere
knowledge
of
the
Scripture
.
(
Namely
,
to
Abraham
)
C.
After
shee
had
spoken
generally
of
the
promises
of
God
,
she
commeth
to
the
particuler
:
as
if
she
should
say
,
Hee
spake
not
onely
to
the
Fathers
,
but
to
all
their
Posterity
.
If
you
reade
it
appositiuely
,
it
seemeth
an
absurde
alteration
of
the
case
.
For
it
ought
rather
to
haue
bene
sayd
,
To
Abraham
and
his
seede
.
But
it
is
not
a
simple
apposition
:
Bycause
Marye
doth
not
only
shewe
who
those
fathers
were
to
whom
God
spake
:
but
doth
also
extend
the
force
and
the
effect
of
the
Promises
to
all
the
Posterity
,
which
were
the
naturall
seede
of
Abraham
.
Whereupon
also
it
followeth
that
she
speaketh
of
the
solemne
couenant
,
which
was
specially
made
with
Abraham
,
&
his
Posterity
.
For
other
Promises
which
were
geuen
to
Adam
,
to
Noe
,
and
to
others
,
did
belonge
to
all
Nations
generally
.
(
And
to
his
seede
)
That
is
to
say
to
the
posterity
of
Abraham
,
Faith
maketh
the
Gentiles
the
seede
of
Abraham
.
Galat.
3.7
.
looking
for
Christe
by
Fayth
,
as
did
Abraham
.
C.
For
as
their
owne
incredulity
cut
of
many
of
the
sonnes
of
Abraham
,
and
were
deuided
from
the
house
and
Linage
of
Abraham
,
bycause
they
were
Bastards
:
euen
so
we
which
were
Forrayners
,
being
ingraffed
by
faith
are
sayd
to
bee
the
true
seede
of
Abraham
.
B.
For
they
which
are
of
Faith
(
saith
the
Apostell
Paule
)
are
the
Sonnes
and
seede
of
Abraham
.
C.
Therefore
let
vs
knowe
that
God
spake
so
in
olde
time
to
the
Fathers
,
that
the
grace
offred
vnto
them
pertayneth
also
vnto
the
Posterity
.
Secondly
,
that
the
Adoption
of
all
the
Gentiles
was
made
by
Faith
,
that
they
might
be
the
spirituall
Sonnes
of
Abraham
which
were
not
so
by
Nature
.
For
Marye
speaketh
not
here
of
Christ
the
Seede
of
Abraham
(
as
many
to
curiously
write
)
but
of
Abraham
and
of
the
Posteritye
of
Abraham
,
to
whom
Iesus
the
Sauiour
was
promised
(
For
euer
)
As
if
shee
should
say
,
that
the
seede
of
Abraham
should
endure
to
the
ende
of
the
world
.
56.
And
Mary
abode
with
her
about
three
Monethes
,
and
returned
agayne
to
her
owne
house
.
C.
Mary
aboade
with
her
Cosine
almost
three
Monethes
,
namely
vntil
the
day
of
her
Childbyrth
.
For
it
is
probable
that
there
was
no
other
cause
of
so
longe
tariance
,
but
onely
this
,
that
she
might
beholde
the
grace
of
God
,
which
was
tolde
her
of
the
Angell
for
the
confirmation
of
Faith
.
B.
As
therefore
their
friendship
onely
is
true
,
whom
the
grace
of
God
linketh
together
in
friendship
,
euen
so
they
cannot
by
and
by
depart
one
from
another
which
come
together
in
the
Lord
,
except
the
same
glory
of
God
which
broughte
them
together
doe
also
put
them
a
sunder
:
the
which
glory
they
can
better
seeke
beinge
seperated
in
Body
,
then
when
they
are
ioyned
together
:
notwithstanding
in
myndes
they
are
neuer
distracted
.
(
And
returned
againe
to
her
owne
house
)
A.
There
is
no
doubte
but
that
Mary
greatly
reioysed
in
hearte
in
all
this
Iourney
.
57.
Elizabethes
time
came
,
that
she
shoulde
bee
Deliuered
:
and
Shee
brought
forth
a
sonne
.
C.
The
summe
of
this
story
is
,
that
the
birth
of
Iohn
the
Baptist
was
made
notable
&
wonderful
by
diuers
miracles
,
which
foreshewed
that
there
should
be
some
great
&
notable
thing
in
time
to
come
in
the
Infant
.
For
the
Lords
will
was
to
make
him
exellent
&
famous
by
rare
miracles
,
euen
from
his
mothers
wombe
,
leaste
afterwarde
hee
shoulde
come
forth
as
one
obscure
&
of
the
common
sorte
of
men
to
execute
the
Office
of
a
Prophet
.
R.
First
of
all
shee
now
declareth
the
most
euident
Maiesty
of
the
truthe
of
Gods
Promises
.
For
the
Angell
had
promised
to
ZACHARIAS
,
Thy
Wyfe
Elizabeth
shall
bringe
forth
a
sonne
,
and
thou
shalte
call
his
Name
Iohn
.
verse
.
13.
(
And
she
brought
forth
a
sonne
)
By
which
example
let
vs
confirme
our
faith
and
if
we
haue
any
worde
of
Gods
promise
,
let
vs
not
thinke
that
any
thinge
can
be
of
such
force
,
that
it
can
oppresse
and
extinguishe
the
truth
of
the
same
.
58.
And
her
neyghbours
,
and
her
Cosines
heard
how
the
Lord
had
shewed
greate
mercy
vpon
her
:
and
they
reioysed
with
her
.
(
And
the
neyghbour
heard
)
C.
They
knewe
this
before
:
but
although
wee
knowe
the
worke
of
God
,
yet
notwythstanding
in
the
perfection
of
the
same
,
wee
are
touched
with
more
Affection
.
Therefore
there
was
then
greater
reioysinge
,
and
as
it
were
the
fulnesse
of
Ioy.
(
How
the
Lorde
had
shewed
great
mercy
)
C.
It
may
be
doubted
whether
these
men
Iudged
the
greate
mercy
of
GOD
by
the
onely
blessinge
of
geuinge
a
Sonne
,
or
by
that
which
they
hearde
firste
,
howe
that
an
Aungel
appeared
to
Zacharias
,
which
promised
to
him
a
Sonne
.
This
in
deede
was
no
small
Benefite
of
God
,
that
a
Barrayne
Woman
well
strycken
in
yeares
,
brought
forth
a
sonne
contrary
to
the
order
of
Nature
.
Therefore
it
may
bee
that
for
this
cause
only
they
extolled
the
greatnesse
of
Gods
goodnesse
.
(
And
they
reioysed
with
her
)
E.
This
thinge
by
reporte
,
was
caried
to
those
that
dwelte
rounde
aboute
,
who
as
they
were
before
sorye
,
for
ELIZABETHES
Barraynesse
,
so
they
reioysed
,
that
nowe
by
the
great
Mercy
of
GOD
,
the
Barrayne
had
conceyued
,
and
brought
forth
a
man
Chylde
.
Rom.
12.15
B.
Thus
Loue
is
woont
to
reioyce
wyth
those
that
reioyce
,
as
teacheth
the
Apostell
Paule
.
59.
And
it
came
to
passe
,
that
on
the
eyghte
day
they
came
to
circumcise
the
childe
,
&
called
his
name
Zacharias
,
after
the
name
of
his
Father
.
(
And
it
came
to
passe
that
on
the
8.
day
)
R.
It
is
written
in
the
Booke
of
Moses
,
This
is
my
Couenant
which
yee
shall
keepe
betwene
mee
&
you
,
and
thy
Seede
after
thee
,
Let
euery
man
Chylde
amonge
you
be
circumcised
:
That
is
,
Gen.
17.5
yee
shall
circumcyse
the
foreskin
of
your
flesh
,
and
it
shal
be
a
signe
of
the
Couenaunt
,
betwene
mee
and
you
.
And
euery
man
childe
of
eyght
dayes
olde
amonge
you
shal
be
Circumcysed
.
Also
it
is
sayd
,
Verse
.
4
But
the
vncircumcised
man
childe
,
in
whose
fleshe
the
foreskin
is
not
circumcised
,
euen
that
person
shal
be
cut
of
from
his
people
.
bycause
he
hath
broken
my
couenant
,
And
in
an
other
place
,
Leuit.
12
3.
And
the
eight
day
the
foreskin
of
the
Childes
flesh
shal
be
circumcised
.
Seeinge
the
Lord
chose
Abraham
,
that
hee
mighte
not
onely
in
his
Posterity
,
set
vp
his
Kingdome
and
worship
in
the
Land
of
Chanaan
,
but
also
that
hee
might
cause
Christe
to
come
of
his
Seede
,
in
whom
all
Nations
might
obtayne
the
blessinge
,
hee
commaunded
this
circumcision
by
which
,
as
by
a
publique
seale
,
hee
might
testefie
and
declare
the
Couenaunte
made
with
Abraham
&
with
his
Seede
,
and
might
confirme
the
saith
of
euery
one
which
was
circumcised
according
to
the
deuine
institucion
,
as
,
that
the
Couenant
of
God
doth
also
apertaine
vnto
them
,
and
bringeth
saluation
vnto
them
.
And
when
Iohn
was
borne
,
the
law
of
Moses
stoode
in
effect
:
and
there
was
neuer
any
time
more
neere
,
in
that
which
Christ
should
bee
borne
,
which
was
promised
to
the
seede
of
Abraham
:
neyther
was
there
any
other
which
shoulde
geeue
more
euident
testimonies
concerninge
Christe
,
concerning
his
assention
into
Heauen
,
and
concerning
the
sending
of
the
holy
Ghoste
after
he
was
glorified
,
than
IOHN
.
Therefore
none
ought
more
Iustly
and
necessarily
to
be
Circumcised
than
Iohn
.
C.
So
that
the
neyghbours
and
Kinsfolkes
of
Elizabeth
came
together
the
eighte
day
for
duety
and
humanities
sake
accordinge
to
custome
:
But
God
vseth
this
occasion
,
that
hee
might
make
them
Witnesses
and
beholders
of
his
power
and
glory
.
And
there
is
no
doubt
but
that
the
greater
part
came
together
to
here
talke
concerning
this
straunge
&
wonderfull
byrth
.
They
did
accounte
it
a
myracle
,
to
see
an
olde
and
Barrayne
woman
so
sodenly
to
be
with
Childe
:
&
now
when
the
Childe
was
borne
,
this
admiration
was
renewed
&
increased
.
C.
Furthermore
hereby
we
gather
,
that
although
they
did
circumcise
their
Infants
at
home
,
yet
that
they
were
not
wonte
to
doe
the
same
without
a
company
and
assembly
of
men
:
and
that
for
good
consideration
.
●acraments
●ught
not
●cretly
to
●ee
mini●ered
●ough
in
●e
house
●mtime
.
For
seeing
it
was
a
common
Sacrament
of
the
Church
,
it
ought
not
bee
ministred
secretly
.
R
Yea
,
at
this
day
the
Iewes
come
together
into
the
synagoge
when
they
circumcise
their
Infants
.
Bu.
And
beholde
here
how
the
Parents
without
contradiction
obay
the
Lords
ordinance
,
although
they
knewe
that
the
Chylde
was
beloued
&
acceptable
with
the
Lord
and
replenished
wyth
the
holy
Ghoste
.
Therefore
wee
ought
not
to
neglect
the
Sacraments
,
although
we
know
that
we
wante
not
those
things
,
which
are
signified
by
Sacraments
.
(
And
they
called
him
after
the
name
of
his
Father
,
Zacharias
)
C.
Wee
knowe
that
in
beginning
names
were
geuen
vnto
men
,
either
as
occasion
serued
,
or
els
by
Propheticall
motion
,
to
note
the
secrete
worke
of
God
:
but
afterwardes
in
longe
processe
of
time
,
when
there
was
greater
Plentye
of
names
,
so
that
well
new
names
coulde
not
dayly
bee
deuised
,
they
holdinge
themselues
contented
with
their
olde
approued
names
,
called
their
posteritity
by
the
Names
of
their
Auncetors
.
Thus
the
Father
gaue
name
vnto
the
Sonne
,
or
ells
tooke
the
same
from
others
:
and
this
Custome
was
almoste
taken
for
a
Lawe
.
So
,
before
Iohns
father
,
there
were
many
,
whose
names
were
Zacharias
:
And
it
may
be
,
that
this
Zacharias
came
of
the
Sonne
of
Barrachias
.
Therefore
because
such
a
Custome
had
continued
among
them
,
these
men
seeke
,
to
retayne
the
same
in
naminge
the
Infant
.
Names
,
&
the
custome
thereof
.
But
as
there
is
no
Religion
in
Names
,
so
no
man
of
sounde
Iudgement
will
deny
,
but
that
the
faithfull
haue
herein
their
Godly
choyse
:
that
they
may
gieue
to
their
Children
such
names
as
may
serue
them
in
stede
of
Doctrine
and
of
Admonition
:
also
that
they
may
rather
take
them
of
the
holy
Fathers
(
that
they
may
prouoke
their
children
to
be
followers
of
them
)
then
of
Prophane
men
.
60.
And
his
mother
aunswered
,
and
sayd
,
Not
so
:
but
hee
shall
be
called
Iohn
.
(
Not
so
)
C.
It
is
vncertayne
whether
Elyzabeth
spake
this
as
taught
from
Heauen
,
or
no.
Howbeit
,
it
is
likely
that
when
Zacharias
sawe
that
hee
was
punished
for
his
slownes
in
beleuinge
,
tolde
his
Wyfe
by
wrytinge
that
which
the
Aungell
had
commaunded
concerning
his
name
.
Otherwise
he
had
not
obayed
the
commaundement
of
God
.
(
But
hee
shal
be
called
Iohn
)
C.
Why
God
gaue
this
name
vnto
Iohn
the
Baptiste
,
wee
haue
declared
before
,
verse
13.
Bu.
We
haue
also
an
example
of
faithful
obedience
in
the
Parents
of
Iohn
,
in
that
they
obayed
the
commaundement
of
the
Angell
&
receyued
not
counsailes
&
aduice
of
their
kinsfolkes
:
who
not
knowing
the
counsaile
of
God
thought
it
best
to
retayne
the
approued
Custome
.
But
custome
ought
alwayes
to
gieue
place
vnto
the
truth
though
it
be
neuer
so
exellent
.
61.
And
they
sayd
vnto
her
,
There
is
none
in
thy
Kynred
that
is
Named
wyth
this
Name
.
B.
This
must
be
vnderstoode
of
such
as
were
presently
aliue
,
or
at
least
of
those
which
were
not
longe
before
disseassed
.
For
amonge
his
auncetors
many
were
called
by
the
name
of
Iohn
:
as
he
which
was
Priest
,
when
the
Temple
was
builded
by
Salomon
the
King
.
And
it
agreed
very
wel
,
that
looke
what
name
the
Priest
had
vnder
the
Typical
Salomon
,
the
same
the
Priest
of
the
true
Salomon
shoulde
haue
:
For
this
our
Iohn
,
now
that
the
kingdome
of
Christe
began
,
and
the
building
of
the
spirituall
Temple
being
settinge
vp
,
had
the
office
of
the
more
true
Priesthoode
teaching
the
people
the
most
wholesome
knowledge
.
C.
And
wee
see
the
custome
is
taken
for
a
sufficient
testimony
.
It
was
sufficient
for
them
to
alleage
the
Auncient
maner
and
custome
:
the
which
is
geuen
to
all
men
almost
by
Nature
.
Custome
without
the
truth
is
vayne
.
But
what
other
thinge
is
custome
oftentimes
then
meere
corruption
.
That
therefore
which
is
builded
vppon
Custome
alone
,
is
infirme
and
vaine
.
62.
And
they
made
Sygnes
vnto
his
father
how
he
would
haue
him
called
.
A.
To
make
an
ende
of
the
contencion
,
the
Kinsfolkes
seeke
to
be
certefied
by
makinge
Sygnes
vnto
Zacharias
,
by
what
Name
hee
would
haue
the
Childe
called
,
who
was
before
instructed
of
the
same
by
the
Angell
.
63.
And
hee
asked
for
wrighting
tables
,
and
wroate
,
sayinge
,
his
name
is
Iohn
.
And
they
marueiled
all
.
B.
Hee
meaneth
waxen
Tables
in
the
which
in
olde
time
they
were
wonte
to
write
.
BV.
That
which
his
Tongue
coulde
not
doe
,
hee
doth
by
his
hande
and
by
wrtinge
,
requiring
Tables
by
signes
,
and
beckes
,
and
not
by
voice
.
E.
For
when
the
Mother
,
and
Kynsfolkes
coulde
not
agree
,
the
Fathers
authority
was
requisite
to
ende
the
contencion
.
But
hee
had
not
as
yet
the
vse
of
his
Tongue
,
when
hee
stoode
in
moste
neede
of
the
same
.
Therefore
when
by
signes
it
was
demaunded
of
him
what
name
hee
woulde
haue
geeuen
to
hys
Sonne
,
hee
vnderstanding
the
matter
required
his
writinge
Tables
,
that
by
dumbe
Letters
hee
mighte
vtter
that
which
by
voyce
hee
coulde
not
.
And
when
the
Tables
were
broughte
vnto
him
hee
wroate
thus
,
(
His
name
is
Iohn
)
Geuinge
them
to
vnderstande
that
this
name
was
geuen
vnto
him
by
the
Angell
,
before
hee
was
conceiued
.
(
Sayinge
,
his
name
is
Iohn
)
If
he
spake
what
needed
hee
to
write
?
Wherefore
this
word
(
saying
)
in
this
place
muste
not
bee
referred
to
Zacharias
him selfe
,
but
to
the
writinge
of
Zacharias
which
spake
after
a
sorte
.
And
at
this
agrement
of
the
Parents
they
marueyled
all
.
64.
And
his
Mouth
was
opened
immediately
,
and
his
Tongue
loosed
&
hee
spake
and
praysed
God
.
C.
GOD
doth
adorne
and
make
noble
the
byrth
of
his
Prophet
,
by
restoringe
to
his
Father
his
Tongue
.
For
there
is
no
doubt
but
that
hee
put
of
this
Benefite
vnto
that
Day
,
to
this
ende
and
purpose
,
that
hee
might
draw
all
men
to
the
admiration
of
Iohn
.
(
And
praysed
GOD
)
C.
Zacharias
is
sayd
to
prayse
GOD
,
not
onely
to
shewe
him selfe
thankefull
,
but
also
that
they
might
knowe
that
their
kinsman
and
neighbour
was
punished
,
bycause
hee
was
to
slowe
to
beleeue
.
For
hee
was
not
ashamed
to
glorifie
GOD
to
his
owne
shame
.
And
thus
it
was
knowne
to
all
men
that
the
Infante
was
not
borne
by
Chaunce
,
or
according
to
common
order
,
but
promised
by
heauenly
Oracle
.
65.
And
feare
came
on
all
them
that
dwelte
nyghe
vnto
them
:
and
all
these
sayings
were
noised
abroade
through
out
all
the
hyll
Countrey
of
Iury.
.
(
And
feare
came
on
all
them
)
C.
In
this
place
,
Feare
signifieth
Reuerence
,
which
came
from
the
feeling
of
Gods
power
.
For
the
workes
of
God
ought
so
reuerently
to
bee
considered
,
that
they
oughte
to
make
vs
seriously
affected
.
And
God
doth
not
dally
in
his
miracles
,
but
stirreth
vp
the
mindes
of
men
which
he
seeth
to
be
sluggish
and
dull
.
(
Throughout
all
the
hill
Countrey
of
Iury
)
A.
The
Lord
wrought
not
a
miracle
to
the
ende
a
fewe
onely
might
know
the
same
,
but
to
the
ende
many
might
be
brought
to
reuerence
,
by
this
so
notable
a
worke
.
C.
Therefore
LVKE
sayth
that
the
Fame
of
these
things
was
spred
abrod
throughoute
all
the
Hill
Countrey
of
IVDEA
.
Howbeit
it
profited
many
nothinge
at
all
,
that
they
were
so
touched
with
the
power
of
GOD
for
a
time
:
bycause
when
IOHN
began
his
Office
of
Teachinge
,
fewe
remembered
how
wonderfull
his
birth
was
.
But
,
GOD
woulde
haue
the
Fame
of
these
thinges
bee
spred
abroade
,
not
onely
for
their
cause
which
heard
:
but
also
bycause
the
miracle
might
bee
more
certayne
in
all
Ages
,
which
at
that
tyme
was
knowne
in
diuers
places
.
66.
And
all
they
that
hearde
them
,
laide
them
vp
in
their
hearts
,
sayinge
,
what
maner
of
Chylde
shall
this
bee
?
And
the
Hande
of
the
Lorde
was
with
him
.
(
Layde
them
vp
in
their
hearts
)
A.
This
is
spoken
accordinge
to
the
Hebrew
phrase
,
and
signifieth
as
much
as
to
consider
with
ones
selfe
,
to
deliberate
in
the
minde
of
any
thinge
,
what
the
meaninge
and
Effecte
of
the
same
should
bee
.
C.
And
here
we
haue
a
common
spectacle
of
mans
Ingratitude
set
before
our
eyes
.
For
when
vaine
and
friuolouse
thinges
,
doe
take
to
deepe
roote
in
our
myndes
,
the
rememberaunce
of
geuinge
thankes
vnto
GOD
,
which
oughte
for
euer
to
remayne
,
vanisheth
away
.
Luke
speaketh
not
of
sencelesse
wicked
men
,
or
of
the
cruell
Contemners
of
God
.
For
hee
sayth
that
they
layed
them
vp
in
their
heart
:
meaning
that
they
had
a
deepe
consideration
of
these
thinges
.
And
it
is
lykely
that
some
were
mindefull
of
them
for
a
time
,
but
the
greater
parte
within
a
while
after
put
away
that
feare
which
they
had
conceiued
.
Notwithstandinge
wee
must
note
,
that
they
wente
not
out
of
the
way
,
when
they
referred
the
miracles
which
they
sawe
to
that
exellencie
which
the
Infante
shoulde
haue
.
For
we
sayd
that
such
was
the
counsayle
and
purpose
of
GOD
,
that
Iohn
might
afterwards
come
abroade
with
great
commendation
.
Therefore
they
sayd
(
What
maner
of
Chylde
shall
this
bee
?
)
B.
Bycause
they
sawe
the
mightie
power
of
the
Lord
,
which
was
shewed
in
sundry
Myracles
concerninge
the
Childe
,
there
was
cause
why
they
should
looke
for
great
things
concerninge
him
,
and
should
bee
as
it
were
afearde
for
the
more
present
maiesty
of
the
Lord
.
And
so
are
the
hearts
of
men
framed
,
that
the
more
they
see
his
outstretched
Arme
and
power
,
the
more
they
feare
God
.
Hereupon
it
commeth
that
all
signes
and
Woonders
,
which
doe
manifestly
declare
the
power
of
God
,
doe
much
terrefy
men
.
(
And
the
hand
of
the
Lord
was
with
him
)
C.
That
is
to
say
,
by
many
thinges
the
Grace
of
God
was
to
bee
seene
,
which
declared
that
IOHN
was
no
common
person
.
And
this
is
a
Figuratiue
kinde
of
Speach
,
which
declareth
that
the
Power
of
GOD
was
no
lesse
reuealed
,
than
if
his
hand
had
bene
openly
seene
,
that
euery
one
might
acknowledge
God
to
be
present
.
For
all
men
knowe
that
the
hande
of
God
signifieth
power
.
And
the
hande
of
the
Lorde
is
sayd
to
bee
with
one
,
when
hee
hath
the
better
of
his
enemies
.
Also
with
a
Prophet
,
when
he
constantly
executeth
the
woorke
of
his
callinge
,
and
teacheth
with
Successe
.
Therefore
wee
muste
Iudge
by
circumstance
what
the
hand
of
God
is
.
67.
Then
his
Father
Zacharias
was
filled
with
the
holy
Ghoste
,
and
prophesied
sayinge
:
C.
Luke
doth
shewe
that
Zacharias
had
restored
vnto
him
not
onely
that
vse
of
his
tongue
,
but
also
sunge
a
Psalme
by
the
motion
of
the
holy
Ghoste
.
(
Was
filled
wyth
the
holy
Ghoste
)
C.
Wee
shewed
euen
now
,
what
it
is
to
bee
replenished
with
the
more
plentifull
grace
of
the
Spirite
,
of
the
which
notwithstanding
others
are
not
voide
.
So
wee
reade
that
the
Spirite
was
geuen
to
the
Prophets
:
Not
that
they
wanted
the
same
at
some
times
,
but
bycause
the
power
of
the
same
did
more
fully
shewe
it selfe
in
them
,
so
often
as
they
were
broughte
forth
to
bee
seene
of
all
men
,
as
it
were
by
the
hande
of
God
,
to
doe
their
Office
.
So
that
we
must
note
the
Ioyninge
together
of
two
partes
which
Luke
putteth
downe
,
as
that
Zacharias
was
filled
with
the
holy
Ghoste
,
and
prophesied
.
For
he
geueth
vs
to
vnderstande
that
hee
was
then
extraordinarily
inspired
from
aboue
,
in
so
much
that
hee
spake
not
from
flesh
and
bloud
as
a
common
man
,
but
that
hee
vttered
onely
the
heauenly
doctrine
.
So
also
the
Apostell
Paule
Ioyneth
Prophesie
with
the
Spirite
,
Sayinge
,
Quenche
not
the
Spirite
:
1.
Thess
●
.
19
.
Despyse
not
Prophesyinges
:
To
the
ende
wee
might
know
,
that
by
the
contempt
of
doctrine
the
light
of
the
Spirite
is
extinguished
.
And
this
goodnesse
of
God
was
to
bee
remembred
,
that
to
Zacharias
not
onely
his
speache
was
restored
,
of
the
which
hee
was
depriued
by
the
space
of
nyne
Monethes
:
but
also
his
Tongue
was
made
the
Instrument
of
the
holy
Ghoste
.
(
And
Prophesied
sayinge
,
Prophesiing
what
it
is
.
)
R.
To
Prophesie
,
is
not
onely
to
explicate
Prophesies
spoken
before
,
but
also
to
Prophesie
thinges
to
come
.
For
hee
explicateth
here
those
Promises
,
which
were
openly
preached
many
hundered
yeares
before
,
concerninge
CHRISTE
:
and
he
doth
also
foreshewe
the
Offyce
that
Iohn
shoulde
execute
:
and
what
Benefits
the
People
should
receiue
by
the
comming
of
CHRISTE
whose
way
IOHN
shoulde
prepare
.
And
we
must
note
that
all
this
Psalme
proceeded
from
the
holy
Ghost
,
yea
euen
that
part
also
which
containeth
a
thankes
gieuing
.
Thankes
geuing
procedeth
from
the
holy
Ghost
.
●sal
.
51.16
For
wee
can
not
speake
any
thing
to
the
praise
of
God
without
the
Grace
of
the
Spyrite
.
Wherefore
Dauid
desiered
the
Lord
to
open
his
mouth
.
Also
we
must
note
that
this
hymne
is
an
Epitome
or
briefe
rehearsall
of
al
those
promises
which
were
spoken
concerning
Chryst
and
also
a
manifest
explication
of
the
whole
concerning
Christ
Iesus
.
68.
Blessed
be
the
lord
God
of
Israell
,
because
he
hath
visited
&
redeemed
his
People
.
(
Blessed
be
the
Lord
God
)
C.
Zacharias
beginneth
with
thankes
gieuing
.
But
by
the
Spyrite
of
prophesie
he
celebrateth
the
fulfilled
redemption
,
promised
longe
before
in
Chryste
:
whereuppon
the
Saluation
and
Felicitie
of
the
Church
depended
.
By
this
Exordium
or
beginning
we
are
taught
that
so
often
as
we
speake
of
the
benefits
of
God
,
we
should
ioyne
therewith
thanks
gieuing
.
(
Of
Israell
)
R.
The
Lord
is
not
onely
the
God
of
Israell
,
but
also
of
the
Gentiles
and
of
all
Creatures
,
for
the
whole
World
is
Subiecte
vnto
his
Dominion
.
Notwithstanding
hee
is
sayd
peculiarly
to
be
the
God
of
Israell
first
because
by
a
publique
couenaunt
,
he
bound
himselfe
to
the
people
of
Israell
:
Euen
as
it
is
to
be
seene
in
the
17.
Chapter
of
Genesis
.
Secondly
,
because
hee
had
geuen
vnto
this
People
Patriarkes
,
Prophetes
,
the
Lawe
,
the
worship
of
God
,
and
the
promises
concerning
Christ
to
come
.
Lastly
,
because
Chryst
was
to
be
borne
of
this
people
after
the
flesh
.
But
after
that
Chryste
was
come
,
that
was
not
the
true
Israell
,
which
was
Israell
after
the
Flesh
:
but
which
was
and
is
the
Israel
by
faith
which
is
in
Chryst
Iesus
.
Wherefore
although
the
Lorde
by
his
power
and
gouernement
be
the
Lorde
of
all
nations
,
yet
notwithstanding
,
he
is
properly
said
to
be
the
God
of
the
Faithfull
in
Iesus
Chryst
,
because
hee
acknowledgeth
these
aloane
to
be
the
heyres
of
his
heauenly
Kingdome
.
Therefore
in
respecte
of
the
Couenaunt
he
is
specially
called
the
GOD
of
that
Nation
.
And
in
that
he
is
not
called
the
God
of
Adam
,
the
God
of
Abell
,
and
of
others
,
this
is
the
cause
.
Namely
,
for
that
he
would
haue
his
Couenaunte
to
bee
had
in
remembrance
,
and
will
bee
acknowledged
to
be
such
a
one
,
as
hee
manifesteth
himselfe
to
be
,
leaste
wee
should
seke
for
more
,
or
least
we
should
imagine
any
vncertayn
thing
of
him
,
&
should
geue
this
or
that
vnto
him
,
but
that
we
might
simpely
imbrace
him
as
he
reuealeth
himselfe
vnto
vs
.
C.
Therfore
because
God
had
made
his
Couenaunt
with
one
Nation
onely
(
of
the
which
Zacharias
is
about
to
make
mention
)
he
doth
vppon
good
consideration
make
mention
of
that
Nation
,
to
whome
properly
,
or
at
leaste
in
the
first
place
the
Grace
of
Saluation
was
appoynted
.
(
Because
hee
hath
visited
)
E.
He
speaketh
as
of
a
matter
already
finished
.
For
this
Verbe
of
the
Preterperfecte
Tence
doth
declare
the
certainty
of
the
thinge
,
euen
as
if
the
Visitation
and
Redemption
had
bene
already
finished
:
which
was
a
greate
while
after
to
be
perfourmed
&
fulfilled
by
Christ
.
B.
To
visite
is
properly
to
haue
a
care
for
one
,
God
is
alway
present
with
vs
.
as
he
which
will
visite
his
brother
,
visiteth
him
that
he
may
knowe
how
to
helpe
him
.
But
it
is
certaine
that
God
is
alway
presente
with
vs
,
although
we
do
not
alway
feele
the
same
.
Esay
.
62.21
Ier.
14
,
10.
Amos.
3.2
And
,
when
hee
sheweth
himselfe
to
bee
presente
by
some
manifest
worke
,
then
he
is
sayd
to
visite
.
Moreouer
to
visite
,
is
taken
two
maner
of
wayes
in
the
Scripture
.
Hereof
God
is
sayd
to
visite
sinnes
,
when
he
punisheth
.
For
the
plagues
declareth
that
God
hath
punished
them
.
In
the
which
kynd
of
speach
is
added
sometime
a
rod
,
Psal.
89.
or
plague
,
or
Sword
,
or
such
like
.
Isay
.
27.1
As
,
I
will
visite
theyr
transgression
,
with
the
Rod
,
and
their
iniquity
with
stroakes
.
Also
.
In
that
day
,
the
LORD
with
his
soare
and
great
and
mighty
Sword
shall
visite
Liuiathani
.
Esay
.
29.6
Again
Thou
shalt
be
visited
of
the
Lorde
of
Hoastes
,
with
thunder
and
shakynge
,
and
a
greate
noyse
,
a
whirlewynd
and
tempest
,
and
a
flame
of
a
deuourynge
fire
.
So
in
the
good
porte
,
he
is
sayde
to
visite
those
whom
he
blesseth
,
whereby
he
declareth
that
he
is
presente
with
them
,
and
chat
he
careth
for
them
.
So
he
visited
the
Hebrewes
,
when
he
deliuered
them
out
of
the
Bondage
of
Aegypte
.
But
no
visitation
of
God
may
be
compared
with
this
present
visitation
,
whereof
Zacharias
speaketh
,
because
with
this
visitation
,
he
visited
&
regarded
his
people
in
his
sonne
.
C.
Wherefore
in
this
woord
(
Visited
)
there
is
a
secret
Antithesis
,
because
the
countenance
of
God
was
turned
away
for
a
time
from
the
miserable
sonns
of
Abraham
.
For
they
were
in
such
calamity
that
no
man
thought
that
GOD
had
any
maner
of
care
for
him
.
A.
But
the
people
of
God
had
full
redemption
from
all
euils
by
Chryste
.
Hereuppon
Zacharias
singeth
.
(
And
redemed
his
people
)
C.
The
Visitation
of
the
whych
Zacharias
speaketh
,
is
put
here
,
as
the
cause
and
beginning
of
the
redemption
As
if
he
should
say
,
God
hath
visited
,
&
looked
vppon
his
People
to
redeeme
them
,
A.
And
this
Redemption
sheweth
that
there
was
first
a
captiuity
.
For
the
People
was
so
captiued
that
they
could
not
hope
for
deliuerance
from
any
other
then
from
God
alone
.
But
in
what
Captiuity
were
they
?
Surely
,
at
that
time
they
were
oppressed
with
cruell
Tyranny
:
but
yet
the
Captiuity
was
more
hard
&
grieuous
,
from
which
they
were
to
be
deliuered
.
For
the
Lorde
by
and
by
after
the
beginning
promysed
a
Redemer
of
al
men
which
were
,
&
whych
should
be
to
the
Worlds
ende
.
Neither
was
the
people
alwaies
Captiue
.
Whereupon
it
followeth
that
the
redemption
was
not
carnall
.
For
there
were
certaine
Ages
in
the
which
the
people
floryshed
,
Euen
so
Chryste
is
a
Redemer
of
mens
Soules
,
and
not
of
theyr
Bodies
onely
.
And
there
is
no
doubte
,
but
that
so
was
the
meaning
of
Zacharias
.
As
if
he
should
say
.
Christ
a
redeemer
of
soules
.
He
taking
our
flesh
vppon
him
,
visited
those
that
were
in
bondage
,
and
in
the
shadow
of
Death
,
and
visiting
them
,
and
geuing
himselfe
for
those
that
were
in
Bondage
,
he
redemed
them
,
with
peril
of
his
owne
Life
,
submitting
hymselfe
vnto
that
punishmente
whych
was
due
bnto
those
that
were
in
Bondage
.
C.
And
hereby
we
gather
,
that
the
holy
Fathers
them selues
were
not
free
from
the
Yoake
of
sinne
,
and
from
the
Tyranny
of
Death
,
but
by
the
grace
of
Chryst
For
Chryst
is
sayde
to
be
sente
a
redeemer
to
the
holy
and
elect
people
of
God
.
But
if
so
be
Redemption
were
then
brought
by
Chryst
and
not
before
he
came
in
the
flesh
,
it
followeth
that
the
Faythfull
whych
were
deade
before
his
commyng
,
were
all
theyr
Lyfe
time
the
Seruauntes
of
Syn
and
death
,
which
were
very
absurde
.
Wee
aunswer
,
that
the
force
and
Effecte
of
this
Redemption
,
whych
was
once
offered
in
CHRYSTE
,
was
Common
to
all
Ages
.
69.
And
hath
raysed
vp
a
horne
of
Saluation
for
vs
in
the
house
of
his
seruaunte
DAVID
.
(
And
hath
raysed
vp
a
horne
)
C.
Hee
sayth
,
it
is
raysed
vp
,
because
the
People
were
fallen
before
,
and
were
scattered
.
As
if
he
should
say
.
Howsoeuer
we
seeme
to
we
are
fallen
,
&
to
be
voyde
of
all
hope
,
God
hath
raysed
vp
again
his
power
of
Sauing
Health
.
For
the
Throane
of
DAVYD
being
ouerthrowne
,
and
the
People
being
dispersed
the
hope
of
Saluation
semed
to
be
cleane
gone
.
R.
By
this
Woorde
(
Horne
is
signified
,
accordyng
to
the
Hebrew
phrase
Kingdome
and
power
:
euen
as
also
we
may
read
in
Daniel
,
Dan.
7.7
where
the
prophet
firste
seeth
4.
Beastes
of
the
which
the
fourth
Beast
had
ten
Hornes
:
that
which
he
himselfe
afterwardes
declaring
in
the
24.
Verse
,
expoundeth
for
Kyngdomes
or
Kyngs
:
●
.
Kin.
16.1
either
because
Kyngs
were
consecrated
by
the
powryng
of
oyle
out
of
a
horne
,
or
else
because
the
might
of
Beasts
resteth
in
theyr
Hornes
,
as
wee
may
Read
in
DANYELL
of
the
Ramnie
and
the
Goate
which
runne
full
Butte
one
at
the
other
.
Dan.
8.6
.
And
in
an
other
place
it
is
sayde
.
I
will
breake
all
the
Hornes
of
sinners
,
Psal
,
75.11
.
Psal.
112.9
●ie
.
lamen
.
●3
.
but
the
Hornes
of
the
righteous
shal
be
exalted
.
Againe
.
His
horn
shal
be
exalted
in
glory
.
C.
Zacharias
verely
alludeth
to
the
prophesies
of
the
prophets
,
in
that
which
,
sodayne
sauing
Health
is
promised
in
matters
past
all
Hope
.
Yea
this
phrase
of
Speach
is
taken
out
of
the
Psalme
,
●sa
131.17
where
it
is
sayde
.
There
I
will
make
the
Horne
of
DAVYD
to
florishe
,
I
haue
Ordayned
a
Lanterne
for
myne
anoynted
.
To
be
shorte
in
these
Wordes
Zacharias
sheweth
that
the
power
,
might
and
Kyngdome
of
CHRYST
shal
be
fyrme
and
Euerlasting
.
As
if
hee
should
say
.
He
sent
Chryste
the
promised
Sauiour
,
against
whom
neyther
Sinne
,
neyther
Death
,
nor
Hell
Gates
shall
preuayle
,
because
the
Horne
is
lyfted
vp
.
Other
KYNGEDOMES
are
called
greate
and
Myghtie
of
theyr
Names
and
Ryches
,
as
of
the
Abundaunce
of
theyr
Commodyties
of
their
People
,
of
theyr
Honoures
,
and
other
theyr
temperall
Blessings
.
BUT
this
KYNGEDOME
is
called
the
KINGDOME
of
SALVATION
,
of
Grace
,
of
Lyfe
,
of
Ryghteousnesse
,
and
of
truth
,
and
the
KYNGDOME
of
euery
thynge
that
appertayneth
to
SALVATION
,
whereby
also
it
is
seperated
and
knowne
from
all
other
Kyngdomes
.
WHEREFORE
if
GOD
hath
declared
vnto
vs
hys
Power
in
no
other
then
in
CHRISTE
to
saue
vs
,
it
is
greate
Wyckednesse
to
swarue
from
hym
if
so
be
we
desire
to
be
saued
of
GOD
.
AND
noate
heere
,
that
the
same
HORNE
whych
to
the
Faythfull
is
a
HORNE
of
SALVATION
is
to
the
Wycked
Terrour
,
and
Destruction
.
(
In
the
house
of
his
Seruaunt
Dauid
)
He
calleth
DAVID
the
seruaunte
of
God
.
Not
simpely
because
hee
Worshipped
GOD
as
one
of
the
GODLY
.
But
in
an
other
Respect
Namely
,
because
hee
was
chosen
to
Gouerne
and
saue
the
People
,
that
he
wyth
hys
Successours
might
represent
the
Person
of
Christ
.
AND
Althoughe
there
remained
no
parte
of
a
KINGDOME
to
bee
seene
amonge
the
IEWES
yet
,
notwithstandyng
because
ZACHARIAS
stayed
hym selfe
vppon
the
Promises
of
GOD
,
hee
feared
not
to
call
DAVID
the
Seruaunt
of
GOD
,
in
whome
GOD
gaue
a
view
of
the
SALVATION
to
come
.
Whereuppon
it
followeth
that
then
in
very
deede
Chryste
is
made
vnto
vs
the
Author
of
Saluation
,
when
he
raigneth
amonge
vs
to
gouerne
vs
.
Moreouer
concerning
the
promises
made
vnto
Dauid
wee
haue
spoken
partely
already
.
70.
As
hee
spake
by
the
mouth
of
his
Holy
Prophetes
which
haue
bene
since
the
World
began
.
(
As
hee
spake
.
)
C.
Or
as
he
promysed
.
Least
for
Nouelties
sake
the
Saluation
which
hee
testifieth
to
be
brought
by
Chryst
should
be
doubted
of
,
he
cyteth
the
Prophetes
as
witnesses
of
the
same
,
who
being
raysed
vp
in
diuers
times
,
yet
notwithstanding
teach
with
one
consent
that
we
muste
hope
for
saluation
from
Chryst
aloane
.
For
it
is
not
the
purpose
of
Zacharias
to
commend
the
Fayth
and
Constancy
of
God
,
because
he
performeth
and
fulfilleth
that
which
he
had
promised
long
before
,
but
rather
seeketh
to
bringe
the
faithfull
to
the
auncient
Oracles
,
to
the
ende
they
might
the
more
certainely
and
gladly
imbrace
the
Saluation
offered
vnto
them
,
of
the
which
all
the
Prophetes
had
testified
from
the
beginning
.
For
our
faith
which
is
the
sound
and
firme
Foundation
,
is
truely
referred
vnto
Chryst
,
seeing
he
is
manifested
by
the
Testimonies
of
all
the
Prophets
.
And
although
there
are
not
many
euydente
places
in
the
Prophetes
concernynge
Chryst
,
yet
notwithstanding
there
is
no
doubte
,
but
that
the
meaning
of
all
the
Prophetes
was
to
leade
vnto
chryst
as
to
the
ende
,
as
did
Moses
also
.
For
what
was
the
end
of
the
Ceremonies
,
And
the
Prophetes
were
interpreters
of
the
Law
,
wherefore
if
the
law
leade
vnto
Chryst
,
it
followeth
also
that
the
Prophets
leade
vnto
Chryst
Howbeit
,
if
any
man
doe
more
narrowly
waighe
and
consider
the
Prophets
,
he
shal
find
that
there
is
not
one
which
leadeth
vnto
Chryst
.
For
they
cannot
haue
theyr
truth
but
in
Chryst
.
For
their
common
vse
was
to
conclude
their
speaches
by
the
Couenaunt
of
the
Lorde
:
Thereunto
alwaies
they
reduced
the
People
,
that
they
might
stand
fast
in
the
same
.
Hee
which
knoweth
not
this
shal
neuer
vnderstand
the
Prophetes
:
as
did
not
the
Iewes
who
standing
very
curiously
vpon
the
enarration
of
wordes
,
and
not
vnderstanding
the
dryft
and
purpose
of
the
same
,
erred
.
(
By
the
mouth
of
the
Holy
Prophetes
)
C.
He
calleth
the
Prophetes
holy
,
to
the
end
their
Woords
might
haue
the
more
authority
and
reuerence
:
as
if
he
should
say
,
that
they
were
no
lighte
or
common
,
but
plausible
Witnesses
:
hauing
commaundement
from
God
to
testify
of
Chryste
.
Let
vs
know
therefore
that
they
spake
not
of
them selues
or
see
theyr
owne
decrees
before
the
world
,
but
that
God
spake
vnto
vs
by
them
.
Heb.
1.1
2.
Pe.
1.
●
The
which
the
Apostles
testifie
.
But
how
euery
one
of
the
Prophetes
haue
borne
witnesses
vnto
Chryst
,
it
were
to
longe
particulerly
to
shew
.
Let
this
at
this
present
serue
,
that
they
spake
plainelie
ynoughe
of
that
Redemption
to
come
,
which
was
reuealed
in
Chryst
.
71.
That
we
should
be
saued
from
our
Enemies
,
and
from
the
Hande
of
all
that
hate
vs
.
E.
The
Greeke
Texte
hath
.
Saluation
from
our
Enemies
,
&c.
That
is
to
say
.
That
we
might
be
deliuered
from
our
Enemies
,
Or.
That
he
wil
delyuer
vs
.
E.
This
Verse
,
and
some
of
them
following
,
dependeth
vppon
the
nexte
Verse
going
before
,
where
it
is
sayd
,
(
As
hee
spake
)
What
hath
hee
spoken
?
He
hath
spoken
Saluation
from
our
Enemies
,
that
hee
woulde
shewe
mercy
,
and
so
forth
.
C.
Therefore
although
this
Speach
Saluation
from
our
Enemies
be
harde
to
bee
vnderstande
,
yet
notwithstanding
the
sence
is
plaine
that
no
practises
,
power
,
force
,
and
lyings
in
wayte
,
shall
let
God
for
the
perpetuall
preseruing
of
vs
when
wee
are
deliuered
out
of
theyr
handes
.
So
that
Zacharias
doth
more
plainly
explicate
the
power
and
Office
of
Chryst
.
And
to
speake
truth
,
it
should
profite
vs
little
or
nothing
to
heare
that
Chryste
is
geuen
vnto
vs
,
excepte
also
we
knewe
what
he
profiteth
vs
.
Therfore
for
this
cause
,
he
doth
more
fully
teach
,
wherefore
the
Horne
of
Saluation
was
lyfted
:
Namely
,
that
the
faythful
mighte
be
saued
from
their
Enemies
.
And
there
is
no
doubte
,
but
that
Zacharias
knew
well
inough
that
the
Churche
of
God
had
not
the
pryncipall
war
wyth
flesh
and
Bloud
,
but
with
Sathan
and
all
his
Traine
,
by
which
the
mortal
Enemy
seeketh
heere
Euerlasting
Destruction
.
For
although
also
External
Enemies
doe
assaulte
the
Church
:
yet
notwithstanding
seeing
the
kingdome
of
Chryst
is
Spyrituall
:
hee
speaketh
specially
heere
of
Sathan
the
Prince
of
this
World
,
and
of
his
Army
.
Agayne
it
is
noted
how
miserable
the
condition
of
men
is
without
Chryst
,
that
is
to
say
,
they
lie
prostrate
vnder
the
Tyranny
of
the
Deuill
,
For
otherwise
Christ
would
not
haue
deliuered
his
chyldren
out
of
his
hand
,
that
is
to
say
,
from
his
power
.
Notwithstanding
this
Place
teacheth
that
the
Church
,
so
longe
as
it
is
a
Pilgrime
in
this
world
is
among
her
Enemies
,
and
is
subiect
vnto
theyr
Violence
,
if
so
bee
Chryst
were
not
at
hande
to
helpe
.
But
this
is
the
inestymable
grace
of
Chryst
,
that
our
saluation
is
sure
and
safe
,
although
wee
bee
be●et
round
aboot
with
Enemies
.
72.
That
he
would
deale
mercifully
with
our
Fathers
,
and
remember
his
holy
couenaunt
.
(
That
he
would
deale
mercifully
)
E.
That
is
,
to
say
.
That
he
would
perfourme
that
towardes
our
Fathers
,
which
of
his
mercy
hee
promised
vnto
them
,
and
that
he
might
be
myndefull
of
his
holy
Couenaunt
.
Hereuppon
we
see
that
it
came
to
passe
by
the
onely
mercy
of
God
,
that
hee
sente
a
Redeemer
:
this
is
the
Foundation
of
the
whole
Redemptiyn
.
A
notable
Order
verely
to
be
obserued
.
For
after
he
had
described
the
Office
of
Chryst
,
he
sheweth
agayne
that
Chryst
is
not
geuen
for
our
merite
,
but
onely
of
the
free
Mercy
of
God
.
Tit.
3.5
.
Not
of
workes
that
be
in
righteousnes
which
wee
haue
wrought
,
but
according
to
his
mercy
,
he
hath
saued
vs
,
sayth
the
Apostle
(
With
our
Fathers
)
C.
The
Fathers
might
haue
bene
thought
to
haue
ben
worthy
,
and
to
haue
obtayned
this
thinge
by
theyr
merites
.
For
the
World
hath
ben
alwayes
thus
superstitious
,
that
it
hath
worshipped
deade
Sainctes
,
insomuch
that
it
hath
made
of
them
an
Idol
.
Moreouer
he
meaneth
heere
,
that
not
onely
their
Nephewes
,
but
also
their
Fathers
were
vnworthy
of
so
notable
a
Benefite
of
God
.
Furthermore
wheras
Zacharias
extendeth
the
mercy
shewed
in
his
time
vnto
the
Deade
Fathers
,
that
they
myghte
all
haue
the
feeling
of
the
Fruite
thereof
,
it
followeth
hereof
that
the
grace
and
power
of
Chryste
is
not
contayned
wythin
the
Straights
of
this
Momentany
life
but
is
Eternall
:
Neyther
hath
it
an
ende
wyth
the
Death
of
the
Flesh
,
seing
the
Soule
lyveth
after
Death
and
a
Resurrection
followeth
the
Deathe
of
the
Flesh
.
Therefore
as
neither
Abraham
,
nor
any
one
of
the
Sayntes
could
attayne
Saluation
by
his
owne
power
and
Merits
,
euen
so
the
common
Saluation
in
Chryste
was
declared
to
all
the
Faythfull
,
as
well
to
the
deade
as
to
the
Lyuing
.
(
And
remember
hys
holy
couenaunte
)
C.
GOD
is
sayde
to
be
mindefull
of
his
Couenaunte
,
because
by
that
longe
Delay
hee
might
seeme
to
haue
forgotten
thinges
,
vnder
the
which
delay
he
suffered
a
People
miserably
afflicted
to
languish
.
Therefore
there
are
here
three
things
in
order
to
be
obserued
which
are
contained
in
this
verse
.
Fyrst
of
all
,
that
God
was
led
by
his
mere
mercy
to
make
a
Couenaunte
with
the
Fathers
.
Secondly
,
that
makyng
a
Couenaunte
,
hee
tyed
the
Saluation
of
men
vnto
his
word
.
Thyrdly
,
that
hee
offeted
all
manner
of
Grace
and
goodnesse
in
Christe
,
,
that
so
he
might
establish
all
hys
promises
.
For
the
assuraunce
of
theyr
Faith
consisteth
only
in
Chryst
.
In
the
Couenaunt
remission
of
sinnes
is
promised
:
but
the
same
consisteth
in
the
Bloud
of
Chryst
.
Righteousnesse
is
promised
:
but
the
same
is
offered
in
the
Satisfaction
of
Chryste
.
Life
is
promised
:
but
the
same
is
to
be
soughte
no
where
else
,
sauing
in
the
Death
of
Chryst
.
Exod.
24.7
Heb.
9.19
And
this
is
the
cause
why
God
in
olde
time
commaunded
the
Booke
of
the
Law
to
be
sprynkeled
with
the
Bloud
of
the
Sacrifice
.
73
According
to
the
othe
whych
hee
sware
vnto
our
Father
Abraham
that
hee
would
gieue
vs
.
(
According
to
the
othe
)
C.
Hee
maketh
mention
of
the
oth
,
to
the
ende
hee
mighte
the
better
expresse
how
firme
&
stable
hys
truth
is
.
For
so
GOD
beareth
with
vs
,
that
hee
vouchsafeth
by
his
name
to
beare
vp
our
infirmity
.
Wherefore
,
if
bare
promyses
are
not
sufficient
for
vs
,
let
vs
call
to
mynd
this
confyrmation
the
which
if
it
put
vs
not
oute
of
all
doubte
,
wee
are
to
vnthankefull
vnto
GOD
,
and
iniurious
vnto
his
holy
name
.
A.
This
is
euen
that
same
which
the
Apostle
wryteth
saying
,
Heb.
17.
●
wherin
God
willing
very
abundauntly
to
shewe
vnto
the
Heyres
of
promise
,
the
Stablenes
of
hys
Counsayle
,
confirmed
it
by
an
oath
.
(
Which
he
sware
vnto
our
Father
Abraham
)
R.
Hereby
wee
see
how
true
and
iuste
God
is
in
keeping
his
promises
.
For
he
doth
not
onely
obserue
those
promises
which
hee
made
by
the
Prophets
,
but
hee
also
obserueth
those
Couenaunts
which
he
made
the
Patriarkes
,
&
specially
with
Abraham
&
Dauid
,
the
whych
also
hee
hath
confyrmed
with
an
oathe
.
For
this
is
the
Testament
or
Couenaunte
which
God
made
with
Abraham
and
hys
Seede
,
I
wil
blesse
them
that
blesse
thee
,
and
I
wil
curse
them
that
cursse
thee
.
And
agayne
.
Gen.
12.
●
Gen.
22.7
Thy
Seede
shall
possesse
the
Gate
of
his
Enemies
,
and
in
thy
Seede
shal
all
the
Nations
of
the
Earth
he
blessed
.
And
this
Couenaunte
he
confirmed
with
an
othe
saying
.
By
my selfe
I
haue
sworne
,
I
will
blesse
thee
,
and
Multiply
thy
seede
.
And
concerning
Dauid
,
it
is
written
.
I
haue
made
a
Couenaunt
with
my
chosen
.
I
haue
sworn
to
Dauid
my
Seruaunte
.
Thy
Seede
wyll
I
stablish
for
euer
,
and
set
vp
thy
Throane
from
one
Generation
to
an
other
.
Agayne
,
Psal.
89.4
.
I
haue
founde
Dauyd
my
Seruaunt
:
vers.
21.
●●
29.
with
my
holy
oyle
haue
I
annoynted
him
.
I
wyll
destroye
hys
Foes
before
his
Face
,
and
plague
them
that
hate
him
.
My
mercy
will
I
keepe
for
hym
for
euermore
,
and
my
couenaunte
shall
stande
fast
with
him
.
His
seede
also
will
I
make
to
endure
for
euer
,
and
his
Throane
as
the
Dayes
of
Heauen
.
These
promyses
made
to
Abraham
and
Dauid
concerning
Victorye
ouer
theyr
Enemies
,
concernyng
Security
and
Tranquillitie
of
Lyfe
,
and
the
perpetuitie
of
a
most
happy
kingdom
seme
no
tende
vnto
Externall
Blessings
only
as
though
they
were
to
bee
fulfilled
onely
in
thys
Worlde
:
But
by
thys
verse
of
Zacharias
)
which
is
as
it
wer
a
paraphrasis
of
the
promises
of
god
which
were
made
vnto
Abraham
and
Dauid
)
we
may
plainely
vnderstand
that
those
promises
dyd
specially
tende
vnto
spyrituall
blessinges
.
For
hee
expoundeth
it
,
that
these
thynges
are
to
bee
vnderstode
of
those
Ennemyes
which
were
ouercome
by
Chryst
Iesus
,
and
of
that
Tranquillity
and
felicity
of
Lyfe
,
which
is
purchased
for
vs
by
Chryste
.
For
Chryste
dyd
not
conquere
eyther
the
Aegyptians
,
or
the
Babylonians
,
●ph.
6.12
.
or
the
Romaynes
,
by
the
Externall
preparation
of
warre
but
hee
ouercame
those
Enemies
,
and
deliuered
his
People
from
all
those
thinges
,
of
the
which
Paule
speaketh
.
Amongest
whome
Sathan
is
the
chyefe
secondly
Sinne
,
into
the
which
Sathan
by
suggestion
cast
Adam
:
Laste
of
all
,
Deathe
and
hell
.
Furthermore
Chryst
restored
hys
People
,
not
to
that
Security
by
which
they
mighte
worship
accordyng
to
the
Leuitticall
Lawe
in
Hyerusalem
,
(
the
which
worship
was
onely
ciuile
and
a
Schoolemayster
vnto
Chryst
)
but
hee
forgaue
them
theyr
Sinnes
,
for
the
which
remission
,
the
conscience
is
made
so
quiet
throughe
Fayth
,
that
now
it
neyther
feareth
Sathan
,
nor
Synne
,
nor
Death
,
nor
hel
.
74.
That
without
feare
,
we
being
delyuered
from
the
hands
of
our
Enemies
myght
serue
him
.
(
That
without
feare
)
BV.
This
includeth
in
it selfe
,
that
wee
are
assured
of
the
Blessynges
of
this
Lyfe
and
also
of
the
Worlde
to
come
.
For
a
Chrystian
man
is
secure
and
certaine
of
forgieuenes
of
hys
Sins
,
although
as
yet
he
feele
them
.
For
he
is
out
of
al
doubt
that
Deathe
hath
no
Power
in
hym
,
that
Sathan
doth
not
ouercome
in
him
and
that
the
Worlde
can
not
preuaile
in
him
.
Notwythstanding
vnderstande
not
thys
to
bee
so
spoken
,
as
though
a
Chrystian
should
haue
no
feeling
at
all
of
Sinne
,
but
rather
that
he
is
greatly
disquyeted
,
and
as
it
were
Tormented
when
Synnes
do
grieue
,
and
that
the
Image
of
Deathe
dothe
terrifye
hym
,
in
so
much
that
hee
being
pressed
wyth
the
reproache
and
shame
of
the
Worlde
,
standeth
naked
,
&
hath
none
in
the
whole
Earth
of
whome
he
may
seeke
helpe
,
but
God
alone
.
Sathan
and
Sinne
are
felte
,
but
they
brynge
nothing
to
passe
,
they
ouer
come
not
.
For
the
hearte
is
safe
&
quyet
in
God
.
Of
thys
feare
the
Apostle
Paule
wryteth
thus
.
Yee
haue
not
receyued
the
Spyrite
of
Bondage
,
to
feare
any
more
,
Rom.
8
.
1●
but
ye
haue
receyued
the
Spyrit
of
Adoption
,
whereby
we
cry
Abba
Father
.
The
same
Spyrite
beareth
witnesse
to
our
Spyrites
that
wee
are
the
Sons
of
GOD
,
Also
.
1.
Ioh.
4.18
Feare
is
not
in
Loue
but
perfecte
Loue
casteth
out
Feare
because
feare
hath
painefulnes
for
he
which
feareth
is
not
perfect
in
loue
.
C.
Therefore
the
meanynge
of
Zacharyas
is
,
Feare
is
contrary
to
Faith
.
that
GOD
can
not
bee
Worshyped
but
wyth
Peaceable
and
quyet
Myndes
.
For
they
which
are
oute
of
Quyet
,
whych
reason
and
contende
wyth
them selues
,
whether
they
haue
hym
Fauourable
vnto
them
,
yea
or
no
,
whether
hee
accepteth
theyr
Obedyence
or
reiecteth
the
same
.
To
bee
shorte
,
whych
are
tossed
&
carryed
betweene
Hope
and
Feare
,
do
take
greate
paynes
in
Worshypping
GOD
,
but
yet
they
doe
neuer
Syncere●y
,
and
wyth
theyre
whoale
Hearte
submyt
them selues
vnto
him
.
For
feare
and
trembling
maketh
them
to
abhorre
him
in
such
wyse
,
that
if
it
were
possible
they
would
haue
his
deuine
Maiesty
cleane
taken
away
.
Psa.
130.4
We
know
that
no
Sacrifice
is
acceptable
vnto
God
but
that
which
commeth
from
a
good
will
,
&
willing
mynd
.
Wherefore
that
men
may
truly
worship
God
,
it
is
necessary
that
theyr
consciences
be
freed
from
feare
.
Euen
as
Dauid
also
speaketh
Mercy
is
with
thee
,
that
thou
mayest
be
feared
.
Ron
14.23
.
For
God
when
he
hath
geuen
peace
vnto
men
,
louingly
calleth
them
vnto
him
,
and
maketh
them
to
come
willingly
,
and
wyth
an
earnest
desire
to
worship
him
.
Hereuppon
the
Apostle
Paule
sayth
,
that
whatsoeuer
is
not
of
fayth
is
sinne
.
But
seeing
God
reconcyleth
men
vnto
hym
in
Chryst
,
seeing
by
his
Defence
he
preserueth
them
that
they
might
be
wythout
all
feare
:
seeing
he
hath
put
theyr
Saluation
into
his
hand
and
Custody
.
Zacharias
doth
iustly
say
that
wee
are
delyuered
from
fear
by
his
grace
.
Therefore
the
Prophetes
doe
make
this
proper
vnto
his
Kingdome
,
that
men
might
voyd
of
feare
imbrace
peace
,
and
inioy
peaceable
blysse
.
That
we
being
deliuered
from
the
hands
of
our
Enemies
.
A.
To
these
wordes
appertayned
the
promises
noated
in
the
verse
going
before
.
(
Myght
serue
him
)
C.
Zacharias
doth
not
shew
particulerly
,
what
the
couenaunt
of
God
doth
containe
,
but
sheweth
to
what
end
God
delt
so
louingly
according
to
his
mercy
with
the
People
to
reduce
them
:
namely
,
that
they
being
redemed
might
geue
themselues
wholly
vnto
him
,
and
mighte
make
a
vow
to
worship
the
Author
of
theyr
saluation
.
As
therefore
the
efficient
cause
of
Mans
Saluation
was
the
free
Mercy
and
goodnes
of
GOD
,
euen
so
the
finall
cause
is
,
that
men
by
leadinge
a
holy
and
Godly
Lyfe
,
might
Glorifye
his
name
.
The
which
is
diligently
to
be
noated
,
that
we
being
myndful
of
our
Vocation
,
1.
The
〈◊〉
may
learne
to
vse
the
Grace
of
God
in
his
place
.
These
sentences
(
I
say
)
are
to
be
meditated
that
we
are
not
called
to
vnclenes
but
to
holines
,
that
we
are
redemed
for
a
gret
pryce
,
1.
Co.
6●
not
that
we
might
bee
the
Seruauntes
to
fleshly
Desires
,
or
to
reioyse
in
vnbrydled
Liberty
,
but
that
Chryste
might
raigne
in
vs
.
That
by
Adoption
we
are
made
the
Sonnes
of
God
,
Tit.
2.11
.
that
as
children
we
might
be
obedient
to
our
heauenly
Father
.
For
in
this
appeared
the
goodnes
and
loue
of
God
,
that
we
forsaking
worldly
desyres
,
may
liue
holily
godly
,
and
honestly
.
Therefore
Paule
going
about
effectually
to
exhorte
the
faithfull
to
geue
themselues
vnto
God
in
newnes
of
Life
,
Rom.
52●
and
to
lay
aside
the
olde
man
,
setteth
before
them
the
mercy
of
God
.
The
Scripture
is
ful
of
such
Testimonies
,
which
shew
that
the
grace
of
Chryst
is
greatly
abased
,
excepte
we
bend
our selues
vnto
this
scope
and
ma●ke
.
A.
For
this
also
is
one
end
of
our
Election
,
that
we
should
be
holy
and
vnblameable
in
the
sight
of
God
in
loue
:
Ephe.
1.
●
euen
as
the
Apostle
Paule
teacheth
in
his
Epystle
to
the
Ephesians
.
We
are
therefore
redemed
and
delyuered
not
to
liue
after
the
flesh
,
but
that
we
might
serue
the
Lorde
in
feare
.
75.
Wyth
holynes
and
righteousnes
before
him
al
the
daies
of
our
life
.
(
With
holines
and
righteousnesse
before
him
.
As
God
comprehended
in
two
Tables
the
rule
of
Godly
lyfe
,
so
here
Zacharias
pronounceth
that
we
do
then
lawfully
serue
GOD
,
when
we
frame
our
liues
to
holines
and
righteousnes
.
For
there
is
no
doubte
but
that
Holynes
leadeth
to
the
duties
of
Godlines
which
pertayne
to
the
first
Table
of
the
law
:
of
the
which
Plato
was
not
Ignorante
.
But
righteousnes
is
extended
to
al
the
duties
of
Charity
,
because
God
requyreth
no
other
thing
at
our
Handes
in
the
second
table
of
the
lawe
,
●ighte●usnes
&
●olines
.
then
that
we
geue
to
euery
one
that
which
is
his
owne
.
And
if
any
man
seeke
for
this
rule
of
Godly
life
,
let
him
loke
for
the
same
in
the
Law
of
God
.
(
Before
him
)
Or.
In
his
sighte
.
Z.
Hee
seperateth
and
distinguisheth
the
holynes
and
Righteousnes
which
pleaseth
men
,
and
by
which
it
commeth
to
passe
that
wee
appeare
holy
and
iust
be
foremen
which
is
nothing
else
but
mans
immagined
Hippocrisie
,
from
that
which
is
acceptable
vnto
God
,
and
whych
hee
prescrybeth
in
his
law
.
Zacharias
would
haue
vs
to
consider
that
we
are
alwayes
in
the
presence
of
God
,
&
that
he
behouldeth
our
heartes
to
this
ende
,
that
we
might
frame
our
liues
vnto
his
will
and
Lawe
:
that
wee
might
doe
all
things
euen
as
if
he
stode
in
his
presence
,
which
is
neuer
absente
which
seeth
all
thinges
.
For
all
thyngs
are
open
before
his
eies
,
and
nothynge
can
be
hidden
from
him
.
C.
Therefore
it
is
not
inoughe
for
the
faythfull
to
order
theyr
liues
wel
onely
in
the
sight
of
men
,
beeause
they
muste
liue
according
to
the
will
of
God
,
who
is
not
contented
with
external
holines
but
doth
principally
behould
the
heart
.
(
All
the
dayes
of
our
life
.
)
C.
Least
any
man
should
thinke
that
he
had
don
his
duty
,
when
he
had
worshipped
God
a
whyle
.
Zacharias
affirmeth
,
that
men
are
redeemed
vppon
this
condition
,
that
they
should
endeuour
them selues
to
worship
God
all
the
daies
of
theyr
life
.
And
in
very
deede
,
seeing
the
Redemption
,
the
remembraunce
thereof
ought
neuer
to
be
drowned
in
Obliuion
:
seing
God
hath
adopted
men
vnto
himselfe
for
euer
,
theyr
thankefulnes
ought
not
to
be
momentany
or
for
a
short
time
,
to
bee
shorte
,
seeing
Chryst
died
and
arose
agayne
for
them
,
it
is
meete
that
hee
should
be
Lord
of
life
and
death
.
Rom.
14.9
Therefore
Paule
commaundeth
vs
to
lyue
a
holy
and
vpright
life
,
vntill
the
comming
of
the
greate
God
,
looking
for
the
blessed
hope
,
and
for
the
illustration
or
reuealing
of
the
glory
of
the
greate
God
and
of
our
sauiour
Iesus
Chryst
.
B.
Therefore
God
will
not
haue
of
vs
a
momentany
acknowledging
of
hys
benefites
,
but
a
perpetuall
,
Tit.
2
13.
during
the
race
of
our
life
.
He
is
euerlasting
,
and
is
not
chaunged
:
Therefore
hee
whych
acknowledgeth
him
,
can
neuer
be
drawen
away
from
his
obedience
:
for
hee
can
finde
nothinge
that
pleaseth
hym
better
.
76
,
And
thou
Chyld
shalt
be
called
the
Prophete
of
the
highest
,
for
thou
shalt
goe
before
his
Face
to
prepare
his
wayes
.
(
And
thou
Chylde
)
C.
Zacharias
retourneth
agayne
to
the
commendation
of
the
grace
of
Chryst
:
but
he
doth
it
as
it
were
vnder
the
person
of
his
Sonne
briefly
defining
the
office
of
teachynge
whereunto
he
was
ordayned
.
For
althoughe
as
yet
he
doth
not
behould
the
gyftes
of
a
prophet
,
in
the
litle
infant
of
eyght
Dayes
olde
,
yet
notwithstanding
tourning
his
Eyes
to
the
purpose
of
God
,
he
speaketh
as
of
a
thing
known
.
BV.
The
Father
therefore
reioyseth
ouer
the
infante
,
because
hee
knoweth
the
excellencie
of
his
Office
,
and
doth
as
it
were
prophesie
.
The
Prophet
is
as
it
were
the
interpreter
of
the
Oracles
of
God
a
teacher
also
and
a
preacher
in
the
Church
,
by
whom
the
Lorde
speaketh
vnto
his
Church
,
reuealing
his
wyl
,
as
may
be
perceiued
by
the
woords
of
Zacharias
following
,
and
by
the
words
of
Mathew
.
Where
Iohn
the
Baptist
is
sayd
to
be
preaching
in
the
wildernesse
of
Iurie
,
and
saying
.
Repente
&c.
It
is
a
most
certaine
Argument
of
Gods
clemencie
,
when
God
sendeth
his
Prophets
to
any
People
.
Math.
31.
Prophets
are
a
to
●ē
〈◊〉
Gods
●a●●ur
.
For
the
People
cannot
stande
without
Prophets
.
For
all
things
passe
and
slyde
away
.
The
which
may
be
sene
at
this
Day
where
the
Gospell
is
not
preached
.
For
although
there
be
in
the
same
place
many
Godly
men
,
which
are
displeased
with
vngodlines
,
yet
notwithstanding
none
of
them
dare
speake
against
the
wicked
or
resiste
them
:
but
where
there
are
faithfull
Prophets
,
they
steppe
forth
,
and
discloase
wickednes
and
do
openly
crye
out
of
it
,
without
ceassinge
:
they
exalte
theyr
voyce
as
it
were
a
Trumpet
,
and
shew
vnto
the
People
theyr
sinnes
,
reprouing
and
condempning
them
:
to
the
ende
the
wicked
might
be
ashamed
and
knowen
,
and
might
be
dryuen
with
feare
which
will
not
do
well
for
the
Loue
of
Righteousnes
.
Question
.
But
could
not
GOD
who
can
doe
al
things
,
and
whose
wyll
no
man
can
resiste
)
illuminate
the
harts
of
men
with
his
spyrit
,
that
they
might
acknowledge
and
receiue
the
Sonne
when
hee
came
to
be
a
Sauiour
.
But
God
obserueth
this
answer
:
Answer
.
He
sendeth
first
his
Prophet
,
who
by
his
preaching
may
prepare
the
way
of
the
Lord
.
Concerning
the
Office
of
a
Prophet
read
the
first
Chapter
of
Ieremy
.
And
concerning
the
name
of
the
moste
highe
,
we
haue
spoken
in
the
32.
Verse
of
this
Chapter
already
.
(
Shalt
be
called
the
Prophet
)
C.
To
be
called
the
Prophet
of
God
,
in
thys
place
,
is
to
bee
counted
and
openly
acknowledged
for
a
Prophet
.
Iohn
was
first
secretly
called
:
it
onely
remained
,
that
it
should
be
reuealed
to
Men
what
hee
was
,
The
meaning
therefore
is
thys
.
The
world
shal
vnderstand
that
thou
art
the
Prophet
of
the
highest
.
But
,
because
the
name
of
a
Prophet
is
general
,
Zacharias
by
the
Reuelation
made
vnto
him
by
the
Angel
adiudged
this
Child
to
be
the
forerunner
of
Chryst
,
saying
.
(
For
thou
shalt
goe
before
the
Face
of
the
Lord
to
prepare
his
waye
)
That
is
to
say
.
Thou
shall
trauaile
throughe
this
Countrey
that
by
thy
preachinge
thou
mayst
conuert
men
to
heare
the
Lorde
.
Mala.
3.
●
Esay
.
40●
1
Cor.
●
.
2.
Cor.
3.
●
BV.
These
words
seme
to
be
as
it
wer
described
out
of
the
Prophesies
of
the
Prophets
,
To
go
before
the
Face
of
the
Lord
,
is
to
be
the
minister
of
Chryst
as
Paule
calleth
himself
.
C.
But
why
Iohn
denied
himself
to
be
a
Prophet
,
when
he
had
almost
finished
his
office
,
we
wyll
shew
in
the
first
Chapter
of
S.
Iohns
Ghospel
.
Read
our
Exposition
vppon
the
3.
of
Math.
the
3.
verse
.
What
the
preparing
of
the
way
of
the
Lord
is
,
the
Verse
following
sheweth
.
77.
To
geue
knowledge
of
Saluation
vnto
his
people
by
the
remission
of
theyr
sinnes
.
(
To
geue
Knowledge
)
A.
Zacharias
expresseth
how
beneficiall
and
profitable
the
Office
or
ministery
of
his
son
shal
be
.
The
Hebrew
phrase
is
,
to
prepare
his
way
:
as
thus
,
that
thou
maist
teach
the
people
profitable
things
,
namely
that
theyr
sins
are
forgeuen
them
.
BV.
To
geue
knowledge
of
saluation
vnto
the
people
is
,
by
teaching
to
delyuer
vnto
the
people
the
true
knowledge
of
true
Saluation
.
But
God
alone
by
his
spyrite
illuminateth
the
hearts
and
geueth
true
knowledge
:
notwithstanding
to
bring
the
same
to
passe
,
he
vseth
the
labor
of
ministers
,
but
so
:
that
all
the
praise
and
glory
may
come
vnto
God
alone
,
euen
as
Paule
also
teacheth
.
(
By
the
remission
of
theyr
sinnes
)
C.
Here
Zacharias
toucheth
the
principal
point
of
the
Gospel
,
1.
Cor.
3.
●
when
he
teacheth
that
the
knowledge
of
Saluacion
is
placed
in
remission
of
sinnes
.
Ephe.
●
.
●
For
seeing
wee
are
all
borne
the
children
of
wrath
,
it
followeth
that
by
nature
we
are
dampned
&
lost
.
And
the
cause
of
this
dampnation
is
because
we
are
guilty
of
vnrighteousnes
.
Wherefore
we
haue
no
other
remedy
to
escape
Death
,
then
vnles
God
do
reconcile
vs
vnto
himself
,
not
imputing
our
sins
vnto
vs
.
And
we
may
easely
gather
by
the
words
of
Zacharias
,
that
this
onely
righteousnes
is
left
vnto
vs
before
God
.
For
whereof
commeth
Saluation
but
of
righteousnes
.
Wherfore
if
it
be
not
meete
for
the
Sons
of
God
to
know
any
other
Saluation
then
that
which
commeth
by
remission
of
sins
it
followeth
that
we
muste
seeke
ryghteousnes
no
where
else
So
that
the
righteousnes
which
proud
men
deuise
vnto
themselues
by
the
merits
of
their
works
is
nothing
else
but
the
Imputation
of
Righteousnes
,
seeing
God
freely
forgeueth
our
desert
.
Moreouer
we
must
note
that
Zacharias
speaketh
not
of
straungers
,
but
of
the
people
of
God
.
Wherof
it
followeth
,
that
not
onely
the
begynning
of
righteousnes
doth
depend
vpon
remission
of
sinnes
.
But
also
that
the
Faythfull
by
imputation
are
iuste
before
God
vnto
the
ende
,
because
otherwyse
they
cannot
stand
before
his
Tribunall
seate
,
vnlesse
they
flee
daily
vnto
his
free
reconciliation
.
78.
Through
the
tender
mercye
of
our
God
whereby
the
Day
sprynge
from
an
high
hath
visited
vs
.
(
Through
the
tender
mercy
of
our
God
)
A.
That
is
to
say
,
through
his
exceding
great
fauour
,
or
through
the
vnspeakable
mercy
of
god
,
the
Latin
text
hath
.
Per
viscera
miserecordiae
,
that
is
to
say
Through
the
bowels
of
mercy
.
For
the
bowels
of
mercy
signify
that
mercy
which
proceedeth
euen
from
the
inward
affections
of
the
hearte
.
And
it
is
a
Metaphor
taken
of
men
.
For
wee
fele
our
innermost
bowels
moued
when
we
are
affected
with
any
matter
.
Wherefore
the
Scripture
speaketh
of
Bowels
,
when
it
maketh
mention
of
mercy
,
to
signify
the
neare
and
inward
motion
of
the
affections
:
Euen
as
the
affections
or
bowels
of
mercy
of
a
mother
are
moued
toward
her
son
,
when
hee
is
at
the
poynt
of
Death
.
Euen
as
it
is
written
of
that
mother
which
standing
before
the
throane
of
Salomon
,
3
Kin.
3.26
&
beleuing
that
her
Sonne
should
be
deuided
with
the
sword
,
Ge.
43.30
.
was
moued
euen
in
her
Bowels
to
the
very
heart
.
Also
of
Ioseph
we
read
thus
.
And
hee
hastened
for
his
Bowels
were
moued
ouer
his
Brother
.
That
is
to
say
,
hys
affections
were
inflamed
,
or
his
hearte
yearned
ouer
his
Brother
.
By
this
phrase
of
speach
,
the
vnspeakeable
loue
and
mercy
of
God
is
signified
vnto
vs
.
Where
are
now
satisfactions
?
Shall
we
preuent
God
that
he
may
reconcyle
vs
vnto
him
?
We
cannot
.
For
all
thys
spryngeth
from
the
mercy
of
God
.
Notwithstanding
this
forgeuenes
of
the
faulte
,
which
commeth
vnto
vs
by
mercy
,
came
not
without
merite
though
with
out
our
merit
:
For
there
came
betwene
God
and
vs
a
mediator
,
who
deserued
the
same
for
vs
,
which
is
Chryst
Iesus
our
Lord
.
For
it
was
the
wyll
of
the
Lord
,
though
hee
would
remit
sins
to
be
satisfied
for
the
same
,
and
to
haue
his
due
honor
geuen
vnto
him
.
In
this
,
wee
could
do
nothing
.
Christe
alone
,
both
could
,
&
hath
satisfied
for
vs
:
who
of
that
infinite
loue
of
his
father
was
sent
to
the
same
end
,
&
was
geuen
vnto
vs
:
that
he
might
finish
the
same
.
And
therfore
he
saith
,
Wherby
the
dayspring
from
an
hygh
hath
visited
vs
.
Without
all
doubte
it
was
not
our
merit
,
but
the
exceding
mercy
of
God
only
,
that
Christ
came
to
vs
and
merited
so
great
remission
of
sins
for
vs
,
to
euerlasting
saluation
,
wherby
the
dayspring
C.
The
Greke
word
signifieth
the
Easte
part
of
the
sun
rising
,
the
contrary
wherof
is
the
west
or
sun
setting
.
Therefore
he
calleth
Christ
himself
the
sun
rising
.
From
an
hy
This
hee
addeth
,
to
put
a
difference
betweene
the
bodely
Sunne
whych
ryseth
vnto
vs
ascending
from
belowe
to
the
height
,
Zach.
3.9
.
zach.
6.12
and
that
Sun
which
contrariwise
rysing
from
the
height
descendeth
vnto
vs
to
geue
vs
lighte
.
Hee
alludeth
vnto
the
place
of
the
Prophete
where
he
sayth
.
I
will
bringe
forth
the
springing
braunch
my
Seruaunt
.
Againe
.
Beholde
the
Man
whose
name
is
the
Branch
,
and
he
shal
grow
vp
out
of
his
place
,
and
he
shal
builde
the
Temple
of
the
Lord
.
BV.
And
hee
calleth
him
the
Day
sprynge
from
an
hye
,
in
respecte
of
hys
Diuinity
:
by
which
he
was
,
&
is
aboue
al
Creatures
.
Where
there
is
nothing
hyer
,
but
onely
height
it selfe
,
there
is
Chryst
in
his
Diuinity
euen
as
the
daie
sprynge
,
or
Sunne
rysing
.
For
he
proceeded
from
the
Father
euen
as
the
beams
of
light
proceede
from
the
Sun
.
Thus
Chryst
speaketh
of
himselfe
:
Iohn
.
3.13
No
man
ascendeth
into
heauen
,
but
he
which
came
downe
from
heauen
.
For
he
hath
not
his
Oryginall
from
the
Earth
,
where
hee
was
conceiued
and
borne
.
In
like
manner
he
saith
.
I
wente
oute
from
the
Father
,
Ioh.
16.28
and
came
into
the
world
.
This
Sonne
of
God
sayth
Zacharias
hath
visited
vs
,
comming
to
vs
into
the
Earth
,
and
hath
geuen
to
vs
myserable
dampned
Sinners
,
remission
of
Sinnes
.
79.
To
geue
light
to
them
that
sate
in
Darkenesse
and
in
the
shadowe
of
death
,
and
to
guide
our
feete
into
the
way
of
peace
.
(
To
geue
Lighte
to
them
that
sate
in
darkenes
.
)
C.
In
this
Zacharias
extoll●th
the
mercy
of
God
,
that
the
shadow
of
Death
being
put
away
,
the
lighte
of
Lyfe
was
restored
vnto
the
People
of
God
.
And
this
seemeth
to
be
an
allusion
to
the
Woordes
of
the
Prophet
where
Chryst
is
called
the
Sonne
of
righteousnes
,
carying
health
in
his
wynges
,
Mala.
4.
●
that
is
to
say
in
his
Beames
.
When
the
Sun
ryseth
we
know
by
Experience
the
health
followeth
the
same
.
For
by
the
rysing
therof
we
feele
our selues
more
mery
and
chearefull
,
of
the
which
sicke
persons
haue
best
experience
.
As
touching
light
and
darkenes
,
we
haue
the
like
speaches
in
Esay
.
A
people
which
walked
in
darknes
,
saw
great
light
:
Light
is
rysen
vppon
them
that
dwelte
in
the
shadowe
of
Death
.
The
like
we
haue
in
many
other
places
.
Concerning
the
which
matter
,
Esay
.
9.1
.
read
the
annotations
vpon
Mathew
.
BV.
Therefore
he
perseuereth
in
the
Metaphor
.
Mat.
4.16
.
As
the
Sun
geueth
lighte
vnto
oure
Bodies
,
so
Chryste
geueth
lighte
vnto
our
mindes
.
And
withal
he
sheweth
wherefore
he
calleth
Chryste
the
day
sprynge
.
Namely
,
that
he
might
lyghten
such
as
sit
in
Darkenes
,
and
in
the
shadow
of
Death
.
By
these
words
we
are
taughte
that
there
is
no
quickning
light
in
the
world
without
Christ
,
but
that
all
thinges
are
couered
with
horrible
darkenes
of
Death
:
therefore
Esay
in
another
place
testifieth
that
this
benefite
is
proper
to
the
Church
onely
.
Behould
(
sayth
he
)
darkenes
shall
couer
the
Earth
,
and
a
thicke
miste
the
People
:
Esay
.
60.1
but
vppon
thee
shall
the
lord
aryse
,
and
his
glory
shall
bee
seene
in
thee
.
Notwithstanding
it
may
be
demaunded
how
the
Israelites
sate
in
the
shadow
of
Death
,
Question
whose
hearts
the
Lorde
alwayes
illumined
by
fayth
.
Answer
.
We
answer
that
the
Godly
which
liued
vnder
the
Law
,
being
beset
round
about
with
the
darkenes
of
Death
,
behelde
a
lyghte
a
farre
of
in
the
comming
of
Chryste
,
by
which
they
were
refreshed
,
leaste
they
should
bee
ouerwhelmed
with
presente
Death
.
It
may
also
be
,
that
Zacharias
had
respecte
to
the
miserable
estate
of
hys
tyme
.
But
this
is
generally
true
,
that
by
the
comming
of
Chryst
a
lighte
is
risen
vp
to
al
the
Godly
,
which
were
from
the
beginning
,
and
which
shall
be
to
the
ende
,
to
quicken
them
because
he
hath
poured
lyfe
also
into
those
that
were
deade
.
BV.
Furthermore
Zacharias
ioyneth
heere
the
Iewes
and
Gentyles
together
,
and
describeth
the
Condytion
of
mankynde
,
and
the
office
of
Chryste
.
Therefore
he
sayth
,
Chryste
therefore
came
that
he
might
be
the
lighte
of
the
World
,
and
to
illuminate
mens
hearts
by
the
Ghospell
,
and
to
call
them
vnto
him
,
which
were
held
in
Captiuity
vnder
Sathan
in
blyndnes
,
&
in
the
darknes
of
Vnbeliefe
,
that
so
he
might
dyrecte
theyr
feete
into
the
way
of
peace
.
Read
the
4.
cap.
of
Math.
verse
16.
Note
heere
that
if
the
electe
before
they
bee
called
,
be
in
the
shadow
of
death
,
what
shall
wee
thinke
of
the
Reprobate
.
To
be
short
,
we
must
set
agaynst
the
shadow
of
Death
,
the
light
and
brightnesse
of
Chryst
,
who
putteth
away
these
darkenesses
,
that
we
might
be
illumined
vnto
Saluation
:
His
brightnesse
aloane
ought
to
be
sufficient
for
vs
.
(
To
directe
our
feete
into
the
way
of
peace
.
)
C.
By
this
parte
Zacharias
teacheth
that
the
perfection
of
al
goodnes
,
and
the
summe
of
all
felicity
,
consisteth
in
Chryst
aloane
.
The
Name
of
peace
may
be
taken
in
his
owne
proper
sence
welinoughe
:
because
the
illumination
of
Chryst
is
able
to
pacify
mens
mindes
.
But
because
the
Hebrewes
by
peace
vnderstande
the
happy
Successe
of
all
things
,
there
is
no
doubt
,
but
that
Zachartas
wente
here
aboute
to
make
Chryst
the
Author
of
perfect
blessednes
:
least
we
should
seeke
for
any
maner
of
goodnes
elsewhere
,
but
being
perswaded
that
we
are
perfectly
blessed
in
Chryst
,
we
might
stay
our selues
vppon
him
alone
.
To
the
which
effect
pertaine
these
words
of
the
Prophet
.
The
Sunne
shall
shyne
to
thee
no
more
by
day
,
Esay
.
60.19
nor
the
Moone
by
night
but
the
Lord
shal
be
thy
euerlastynge
lighte
.
But
if
Zacharias
by
the
onelie
sighte
of
his
Sonne
,
being
yet
an
Infante
,
was
led
to
speake
so
notably
of
the
Grace
and
vertue
of
Chryst
before
hee
was
borne
,
are
not
they
to
vnthankfull
which
thinke
not
so
Honourably
of
Chryst
after
that
hee
is
deade
,
rysen
agayne
,
and
ascended
into
Heauen
that
he
mighte
sit
at
the
ryght
hande
of
his
Father
,
as
they
ought
,
and
do
diminish
his
Power
of
a
Sauiour
,
the
Tytle
whereof
was
geuen
vnto
him
by
the
holy
Ghost
,
he
being
yet
in
his
mothers
wombe
.
For
wee
must
remember
that
which
we
spake
before
,
how
that
Zacharias
spake
not
of
hymselfe
,
but
by
the
dyrection
of
Gods
Spyrite
.
R.
This
is
the
Summe
of
Zacharias
songe
,
in
the
which
seeing
the
truthe
is
specially
commended
,
and
the
mercy
of
God
,
&
Gods
benefites
declared
which
are
come
to
vs
by
Chryst
manifested
by
the
preaching
and
Testimony
of
Iohn
,
let
vs
confirme
our
Faith
,
and
shewe
our selues
thankefull
vnto
God
,
that
with
thankefulnes
we
may
keepe
and
enioy
those
Benefites
which
by
Gods
liberality
wee
haue
receiued
throughe
Chryst
.
80.
And
the
Chyld
grew
,
&
waxed
stronge
in
Spyrite
,
and
was
in
wyldernesse
till
the
Day
came
when
hee
should
shew
himselfe
vnto
the
Israelytes
.
(
And
the
Chylde
grewe
)
C.
Thys
the
Euangelyst
Luke
addeth
to
knit
vp
the
history
.
(
And
waxed
strong
in
spirit
)
As
the
Natiuity
of
Iohn
was
wonderfull
:
so
the
increase
of
his
age
was
not
without
admiration
.
For
as
hee
grewe
in
stature
and
in
Body
,
so
also
hee
was
corroborated
with
the
strength
of
the
Spyrite
.
Not
that
he
had
nowe
vnderstanding
,
but
because
there
was
a
straunge
and
vnwonted
towardnes
in
the
Child
which
was
a
signe
that
the
holy
Ghost
dwelt
in
him
.
C.
Therefore
according
to
the
portion
of
euery
age
,
the
holy
Ghost
sheweth
it self
more
and
more
both
in
words
and
also
in
deedes
.
(
And
was
in
wildernesse
.
)
A.
Reade
our
Annotations
vpon
the
first
Verse
of
the
third
Chapter
of
Mathews
Gospell
.
(
Til
the
day
came
&c
)
C.
That
is
to
say
,
he
lay
hid
vntill
the
time
came
in
the
which
the
Lord
had
determined
that
he
should
shew
himself
.
C.
Whereby
wee
gather
that
Iohn
thoughe
hee
knew
wel
inoughe
his
calling
,
yet
notwithstanding
he
enterprysed
nothynge
before
his
time
,
but
obaied
GOD
the
caller
.
But
Iohn
did
not
goe
apart
into
the
Wildernesse
to
make
satisfaction
there
,
or
to
suffer
penury
for
his
sinnes
but
he
went
aparte
that
he
might
Obay
his
deuine
calling
.
For
he
was
chosen
from
his
mothers
wombe
,
to
this
end
and
purpose
that
he
might
not
drinke
wine
,
nor
any
stronge
drynke
.
That
is
to
say
,
that
he
might
lead
a
life
contrary
to
common
custome
,
and
agreable
to
the
lawes
of
the
Nazarites
.
And
he
was
called
to
this
kynd
of
Life
,
not
to
make
satisfaction
for
sins
by
the
merits
of
Workes
,
not
to
be
an
Example
vnto
others
to
dwell
in
Wildernesse
withoute
the
calling
of
God
:
but
to
get
Authority
and
credyt
to
his
testimony
,
which
hee
minded
to
geue
vnto
Christ
Iesus
.
Chryst
in
respect
of
himselfe
stoode
not
in
nede
of
mans
testimony
.
I
(
,
Iohn
.
5
.
3●
saith
he
)
haue
greater
witnes
then
the
witnes
of
Iohn
:
for
the
workes
which
the
Father
hath
geuen
mee
to
finish
,
the
same
workes
that
I
do
,
beare
witnesse
of
me
that
the
Father
hath
sent
me
.
But
seeking
the
saluation
of
men
,
hee
appoynted
the
Testimony
of
Iohn
,
as
of
a
burning
and
shyning
lighte
to
the
ende
the
vnbeleuing
might
haue
no
excuse
.
For
God
would
haue
men
broughte
by
al
means
to
the
knowledge
of
hys
son
.
But
the
Wicked
rather
desired
to
stop
their
Eares
both
at
the
voyce
of
the
son
of
God
,
and
also
at
the
voyce
of
the
forerunner
Iohn
the
Baptist
,
then
to
geue
place
vnto
the
truth
,
euen
as
Christ
casteth
in
theyr
teeth
,
saying
.
Iohn
came
neyther
eatyng
nor
drynking
,
and
they
say
,
he
hath
a
Deuil
.
The
Son
of
man
commeth
eating
and
Drynking
:
and
they
say
.
Behoulde
a
Glutton
.
A
Bybber
of
Wyne
and
a
Friende
of
Publicanes
and
sinners
.
Chapter
the
II.
AND
it
came
to
passe
in
those
daies
that
there
went
a
Commaundement
from
AVGVSTVS
Caesar
that
all
the
Worlde
shoulde
bee
Taxed
.
The
ta●ing
of
the
whole
world
by
the
Emperour
Augustus
.
(
And
it
came
to
passe
in
those
daies
)
C.
Heere
the
Euangelyst
Luke
setteth
downe
the
History
of
Chrystes
Natiuitie
,
which
Mathewe
hath
pretermitted
.
For
Mathew
sheweth
the
Genealogie
of
Chryst
:
and
then
how
he
was
borne
,
but
very
bryefly
.
But
Luke
sheweth
at
large
his
natiuity
,
and
howe
it
came
to
passe
that
Chryst
was
borne
in
the
city
of
Bethelem
when
as
his
Mother
Mary
dwelte
in
another
place
,
her
time
of
childbirth
being
at
Hand
.
And
first
of
all
,
hee
excludeth
mans
Counsayle
,
when
he
sayth
that
Ioseph
and
Mary
leauing
theyr
House
,
came
thyther
to
be
taxed
.
If
so
be
they
had
of
purpose
chaunged
the
place
,
that
Mary
mighte
haue
traueyled
in
Bethelem
we
might
haue
imputed
the
same
vnto
men
onely
:
but
seeing
they
purposed
nothing
else
then
to
obey
the
Commaundement
of
Augustus
,
we
may
euidently
see
that
they
as
blynd
men
were
led
thyther
by
the
hand
of
God
,
where
Chryst
shoulde
bee
born
.
This
semeth
to
be
done
by
chaunce
euen
as
all
other
thynges
,
whych
are
not
dyrected
by
the
certayne
Counsayle
and
determination
of
men
are
ascrybed
by
prophane
and
vngodly
persons
vnto
Fortune
.
But
wee
must
not
simpely
consyder
what
is
done
,
but
we
must
therewithal
remember
what
was
spoken
long
before
by
the
Prophet
:
and
the
comparison
doth
euidently
shewe
,
that
this
Taxe
was
not
commaunded
by
AVGVSTVS
CAESAR
,
without
the
wonderfull
Prouydence
of
God
,
and
that
Ioseph
and
Marie
came
from
home
,
that
at
the
very
same
instant
they
might
come
into
Bethelem
.
Thus
wee
see
that
the
Holy
Seruauntes
of
God
,
sometime
,
althoughe
they
bee
waueryng
in
mynd
not
knowing
whether
they
goe
,
doe
notwythstanding
keepe
the
right
way
:
because
God
dyrecteth
theyr
feete
.
Also
the
wonderfull
Prouidence
of
God
doth
herein
●o
lesse
declare
it selfe
,
that
the
seuere
commaundement
of
the
Emperour
doth
as
it
were
drawe
Mary
from
her
house
that
the
Prophesie
might
be
fulfilled
.
GOD
had
appoynted
the
place
by
the
Prophete
(
as
wee
shall
see
heereafter
)
where
hee
woulde
haue
his
son
to
be
borne
.
If
so
bee
MARY
had
not
bene
by
Force
compelled
,
shee
was
determyned
to
be
brought
a
bed
at
home
.
AVGVSTVS
commaundeth
a
Taxe
to
bee
made
in
IVDEA
,
and
euery
one
to
presente
his
Name
,
that
afterwarde
they
myghte
paye
theyre
yerely
Tribute
,
which
before
they
wer
wont
to
pay
vnto
GOD
.
Thus
a
prophane
Man
extorteth
that
vnto
himself
,
whych
GOD
was
wonte
to
take
of
hys
people
.
And
thys
was
euen
as
much
as
if
he
challengyng
the
IEWES
wholly
to
himselfe
,
should
forhyd
them
euer
after
,
to
be
counted
the
People
of
God
.
Thus
when
the
IEWES
were
come
to
the
extreame
poynte
of
Desperation
,
and
seemed
to
bee
cutte
of
from
the
Hande
of
GOD
for
euer
,
GOD
dyd
not
onely
sodaynely
,
contrary
to
the
Hope
and
Expectation
of
all
men
,
sende
a
remedy
,
but
vseth
also
that
Wycked
Tyranny
to
redeme
the
people
.
For
the
Lyeuetenaunte
,
or
whatsoeuer
hee
was
that
was
the
Deputy
or
Seruaunte
of
CAESAR
,
in
exētynge
that
whych
was
commaunded
hym
,
is
the
secrete
Instrumente
of
GOD
,
to
call
MARY
to
the
place
whych
GOD
had
ordayned
&
appointed
for
her
.
And
in
deede
,
to
this
effecte
pertaineth
the
whole
narration
of
Luke
,
that
the
Faythfull
might
knowe
,
that
Chryste
was
gouerned
and
led
by
the
hande
of
God
,
euen
from
his
swadling
Clothes
.
For
thys
doth
not
serue
a
lyttle
for
the
certainty
of
Faith
,
that
sodainely
,
and
contrary
to
her
expectation
Mary
was
led
into
Bethelem
,
that
from
thence
that
redeemer
might
come
,
euen
as
he
was
promised
.
(
There
went
a
commaundement
from
Augustus
Caesar
)
R.
At
what
time
Iohn
and
Chryst
were
borne
,
the
Iewes
were
in
the
power
of
the
Romains
,
into
the
which
they
were
brought
by
Pompeius
Magnus
,
when
Hierusalem
was
ouercome
.
And
this
Caesar
was
called
by
hys
proper
name
Octauius
,
being
the
seconde
Emperour
of
the
Romaines
,
and
called
Angustus
of
Augurio
,
that
is
of
Sooth
saying
:
because
he
was
most
fortunate
in
his
gouernement
,
and
noted
of
al
men
as
one
sent
from
God
.
This
Octauius
in
the
42.
yere
of
his
raigne
,
by
a
publique
decree
,
commaunded
that
all
the
Iewes
and
Syrians
in
the
world
should
be
taxed
.
Now
,
it
was
necessary
that
Chryst
according
to
the
scriptures
should
be
borne
in
Bethelem
,
as
we
sayd
euen
now
:
Therefore
the
Vyrgin
the
mother
of
Chryst
was
brought
thyther
by
Gods
prouidence
.
(
That
all
the
world
should
be
taxed
)
E.
That
is
to
say
,
all
Iury
and
Syria
.
For
it
is
spoken
by
a
figure
called
Synecdoche
,
part
being
put
for
the
whole
that
which
figure
is
often
vsed
of
the
Romaine
wryters
,
and
therefore
ought
not
to
seeme
hard
vnto
vs
.
And
there
is
no
doubte
but
that
this
taxe
went
throughe
out
all
Countries
,
that
the
same
might
be
the
more
tollerable
,
and
not
so
Odyous
.
Notwythstanding
there
might
be
dyuersity
in
the
order
of
tribute
.
(
And
this
first
taxing
was
made
,
when
Cyrenius
was
Liefetenaunt
in
Syria
.
(
And
this
first
taxing
was
made
)
C.
This
is
sayd
to
be
the
first
taxe
,
because
the
Iewes
being
then
quyte
subdued
,
had
a
new
and
straunge
yoake
laied
on
them
For
whereas
some
say
that
it
was
the
first
taxe
,
after
that
Cyrenius
was
liefe
tenaunte
of
Syria
,
it
hath
no
shewe
of
truth
.
There
was
a
yerely
tribute
,
but
there
was
not
a
yerely
taxe
.
Wherfore
the
sence
and
meaning
is
,
that
the
Iewes
were
at
that
time
in
far
greater
wyse
oppressed
.
(
When
Cyrenius
was
liefe
tenaunt
in
Syria
)
E.
The
sundry
appellation
of
the
Liefetenaunts
name
hath
no
absurdity
,
whyle
some
call
him
Cyrenius
some
Quizinus
,
or
Quizinius
.
For
wee
know
that
the
Greekes
in
turning
Latine
,
doe
for
the
moste
part
chaunge
somewhat
in
the
pronuntiation
.
As
touching
the
name
of
Taxe
,
the
Greeke
word
is
Apographe
,
that
is
to
say
,
a
description
,
a
partition
into
degrees
,
or
Families
,
or
Cities
,
or
tribes
or
hundredes
,
in
like
manner
annotation
,
and
Regestring
is
description
:
description
in
respecte
of
those
that
are
taxed
.
This
Description
was
made
to
the
ende
it
might
be
known
how
much
euery
one
was
worth
:
and
so
Trybute
was
taken
accordyng
to
euery
mans
ryches
.
And
also
that
the
certayn
number
of
the
people
might
be
knowne
.
But
what
summe
was
requyred
of
euery
one
,
neyther
Luke
here
,
nor
any
other
wryters
do
declare
.
Iosephus
,
in
hys
seuenth
Booke
of
the
warre
of
the
Iewes
the
26.
Chapter
,
sayth
that
Vespasian
taxed
the
People
,
and
commaunded
that
the
second
Groate
shoulde
bee
brought
into
the
Capitoll
,
or
pallace
of
the
City
of
Rome
:
the
which
whether
it
bee
agreeing
with
this
Taxe
of
Augustus
yea
or
no
,
it
is
vncertaine
.
Reade
the
17.
cap.
of
Math.
the
24.
verse
.
C.
But
there
aryseth
a
far
greater
difficulty
,
&
doubt
of
another
place
.
For
Iosephus
affyrmeth
in
his
18.
Booke
of
Antiquities
,
the
first
Chapter
,
that
Quirinus
,
when
Archelaus
was
banished
into
Vienna
,
was
Liefetenaunte
,
who
assigned
Iudea
to
the
Prouince
of
Syria
.
For
all
Wrighters
doe
agree
,
that
Archelaus
raigned
nine
yeares
after
the
Death
of
his
Father
,
Herod
.
Whereupon
it
followeth
that
betwen
the
Birth
of
Christe
,
and
that
Taxe
,
there
were
about
thirtene
yeares
.
For
all
men
submit
themselues
to
Epiphanius
Iudgement
,
who
affirmeth
that
Christe
was
borne
the
three
and
thirtith
yeare
of
Herods
raigne
,
that
is
to
say
,
foure
yeares
before
his
death
.
This
also
is
some
what
intricate
&
doubtfull
,
that
the
same
Iosephus
hath
in
his
18.
Booke
and
third
Chapter
:
where
hee
saith
that
this
Taxe
was
made
in
the
37.
yeare
after
the
towne
Actium
in
Epyre
was
wonne
.
The
which
if
it
bee
true
,
Augustus
suruiued
almost
seuen
yeares
longer
.
And
so
eight
or
nine
yeares
of
his
Age
shal
be
deminished
.
For
it
will
appere
by
the
third
Chapt.
of
Luke
that
he
was
then
but
fifteene
yeares
olde
.
But
seeing
the
age
of
Christe
is
better
knowne
then
that
it
should
be
drawen
in
question
,
it
is
very
likely
that
Iosephus
erred
in
this
point
,
as
in
many
other
also
.
And
in
deede
the
Cronicles
shew
that
Quirinius
was
Consull
19.
yeares
or
there
aboutes
,
before
the
Augustus
had
ouercome
Antonius
,
and
raigned
alone
:
so
hee
should
be
a
very
olde
man
when
he
was
sent
to
gouerne
the
Prouince
.
Moreouer
,
the
same
Iosephus
reckoneth
vp
foure
Liefetennauntes
of
Iury
within
the
compasse
of
eight
yeares
:
when
as
he
confesseth
that
Quintus
was
Liefetnaunt
eleuen
yeares
.
The
same
was
Valerius
Gratus
,
whom
Pontius
Pilate
succeeded
.
Howbeit
,
another
solution
may
bee
brought
,
that
it
was
not
lawfull
by
&
by
to
take
the
Taxe
in
hand
,
after
it
was
commaunded
.
For
Iosephus
sheweth
that
Coponius
was
sent
with
an
army
to
represse
the
Iewes
.
Whereby
wee
may
easely
gather
that
the
Taxe
was
let
for
a
time
by
the
Tumult
of
the
people
:
and
the
Woordes
of
Luke
beare
this
,
that
there
went
forth
a
commaundement
about
the
time
of
Christes
natiuity
,
to
Taxe
the
People
:
and
a
taxe
could
not
be
made
without
the
alteration
of
the
state
of
the
Kingdome
,
seeing
that
Iury
was
made
a
part
of
the
Prouince
.
And
so
this
latter
parte
shal
be
added
in
steede
of
correction
.
This
first
taxing
was
made
,
when
Cyrenius
was
Liefetenaunt
:
That
is
to
say
,
then
it
was
brought
to
effect
and
not
before
.
Howbeit
the
whole
question
is
not
yet
answered
.
Question
.
For
seing
that
Herode
held
Iury
,
to
what
ende
should
the
People
bee
taxed
,
who
payde
no
Tribute
vnto
the
Empire
of
Rome
?
Wee
answere
,
Aunswere
.
that
there
is
no
absurdity
,
if
we
say
that
Augustus
to
accustome
the
Iewes
to
the
Yoake
,
would
haue
them
taxed
euen
vnder
Herod
.
Neyther
did
the
peculiar
Kingdome
of
Herod
let
,
but
that
the
Iewes
might
pay
somewhat
in
the
name
of
Tribute
to
the
Romayne
Empire
.
For
wee
know
the
Herod
had
but
a
seruile
kingdome
.
But
what
reason
mooued
Eusebius
to
say
that
this
Taxe
was
decreed
by
the
Senate
house
,
we
know
not
.
3.
Therefore
went
al
to
bee
taxed
,
euery
man
to
his
owne
Citty
.
R.
Seeing
that
this
Taxe
was
in
Iury
,
euery
man
went
to
geue
his
name
,
into
his
owne
Citty
:
that
is
,
into
the
Metropolitane
CITY
of
his
owne
Tribe
.
For
euery
Tribe
had
his
Metropolitant
City
.
The
Metropolitane
City
of
Beniamin
was
Hierusalem
:
of
Iuda
,
Bethlehem
:
The
rest
of
the
Tribes
had
their
Cities
also
.
4.
And
Ioseph
also
went
vp
from
Galilee
,
out
of
the
City
of
Nazareth
,
into
Iury
,
vnto
the
City
of
Dauid
which
is
called
Bethlehem
,
(
bycause
hee
was
of
the
house
and
Lynage
of
Dauid
.
R.
Ioseph
and
Mary
go
vnto
Bethlehem
,
that
(
as
it
may
seeme
)
they
might
obay
the
decree
of
their
Magistrate
.
But
this
was
the
worke
of
God
,
that
the
saying
of
the
holy
Ghoste
might
be
fulfilled
,
and
that
Christe
according
to
the
Decree
of
his
Father
mighte
bee
borne
in
Bethlehem
.
A.
As
wee
haue
shewed
in
the
first
verse
.
Obedienc
to
Magistrates
.
By
this
example
we
are
taught
,
to
shewe
withal
dilligence
our
obedience
to
our
magistrate
,
in
Ciuill
matters
though
they
be
grieuouse
.
For
if
so
be
the
Parents
of
Iesus
Christ
the
king
of
Heauen
and
earth
,
obayed
the
commaundement
of
a
heathen
Magistrate
,
what
honor
and
how
great
obedience
doe
the
faithfull
owe
vnto
a
Christian
and
Godly
Magistrate
?
(
Vnto
the
City
of
Dauid
)
R.
Bycause
Dauid
was
borne
there
,
therfore
it
is
called
his
City
.
(
Bycause
he
was
of
the
house
&
linage
of
Dauid
)
The
scripture
doth
oftentimes
ioyne
these
words
(
house
and
linage
)
together
:
and
yet
,
the
one
cannot
easily
bee
distinguished
from
the
other
.
That
Ioseph
and
the
Virgin
did
not
onely
appertaine
to
the
tribe
of
Iuda
,
but
were
also
of
the
Linage
and
stocke
of
Dauid
(
of
the
which
Seede
Christ
was
promised
)
we
haue
shewed
in
our
Annotations
vppon
the
first
Chap.
of
Mathew
,
the
16.
verse
.
5.
To
bee
taxed
with
Mary
his
spoused
Wyfe
,
which
was
with
childe
.
A.
Reade
the
27.
verse
of
the
1.
Chapter
going
before
.
BV.
Mary
,
bycause
she
was
great
&
neere
her
time
,
might
haue
excused
her selfe
,
from
takinge
this
Iourney
:
but
shee
woulde
not
so
doe
.
For
she
would
not
bee
an
offence
to
others
.
And
thus
it
ought
to
be
that
they
mighte
come
to
Bethlehem
,
bycause
of
the
Prophesie
of
Micheas
,
of
the
which
we
haue
spoken
in
the
firste
verse
.
Miche
.
5.
●
It
was
meete
that
the
same
Taxe
should
serue
this
matter
:
The
which
neyther
CAESAR
,
nor
his
Liefetenaunte
knew
.
6.
And
so
it
was
,
that
while
they
were
there
,
the
dayes
were
accomplished
,
that
she
should
be
deliuered
.
A.
Howe
longe
Mary
was
in
Bethlehem
before
the
time
of
her
Childebirth
,
wee
cannot
gather
by
the
Wordes
of
Luke
:
onely
this
wee
know
that
then
the
Prophesie
was
fulfilled
concerning
the
place
of
Christes
Natiuity
.
7.
And
shee
brought
forth
her
firste
begotten
sonne
,
and
wrapped
him
in
swadling
clothes
,
and
layed
him
in
a
Maunger
,
bycause
there
was
no
roome
for
them
in
the
Inne
.
(
And
shee
brought
forth
her
first
begotten
Sonne
)
B.
That
is
called
the
first
begotten
sonne
,
before
whom
there
came
no
other
by
the
same
Parentes
,
althoughe
there
were
neuer
any
other
borne
after
him
.
He
saith
not
,
His
first
begotten
,
but
Her
first
begotten
son
,
And
in
that
hee
sayd
her
sonne
,
(
as
Epiphanius
noteth
)
he
geueth
vs
to
vnderstand
that
hee
was
borne
of
her
after
the
fleshe
.
The
same
which
is
here
called
her
first
begotten
,
was
also
called
the
first
begotten
of
al
Creatures
,
Colo.
1.15
Rom.
●
.
19
not
Ioyned
to
any
Creature
,
but
begotten
before
any
Creature
was
.
Hee
is
called
also
the
first
begotten
among
many
bretheren
,
not
in
that
he
was
borne
of
Mary
,
as
though
there
were
other
sonnes
of
her
:
but
among
those
which
are
worthy
to
receyue
the
adoption
of
the
sonnes
of
God
by
him
.
But
he
is
called
both
the
first
begotten
,
and
also
the
sonne
of
Mary
,
not
bycause
she
had
other
sonnes
.
For
the
like
appellation
is
also
in
his
first
and
deuine
generation
before
his
comming
in
the
fleshe
.
For
hee
which
is
in
deede
the
first
begotten
Sonne
of
his
heauenly
Father
,
before
all
creatures
,
is
not
called
the
first
begotten
,
because
others
were
begotten
after
him
of
the
Father
:
(
for
hee
hath
no
second
brother
,
but
is
the
only
begotten
Sonne
)
so
also
the
case
standeth
in
his
comming
into
the
fleshe
.
For
he
is
the
sonne
,
and
the
first
begotten
of
Mary
,
but
the
same
is
also
the
onely
begotten
Sonne
of
MARIE
,
hauinge
no
seconde
Brother
.
(
And
wrapped
him
in
swadlinge
Clothes
)
B.
It
is
to
be
coniectured
that
these
Clothes
were
not
torne
Cloutes
.
For
Marye
,
though
she
were
poore
,
was
clenly
and
neate
.
(
Bycause
there
was
no
roome
for
them
in
the
Inne
)
C.
Heere
wee
see
,
not
onely
howe
great
the
neede
of
Ioseph
was
,
but
also
howe
seuere
the
commaundement
was
,
in
that
all
excuse
layed
aside
,
Ioseph
is
constrayned
to
bring
his
wyfe
with
him
in
a
very
vnfit
time
,
she
being
neere
her
trauaile
.
And
it
is
likely
that
they
which
came
of
Kingly
race
,
were
handeled
more
sharply
and
contumeliously
then
the
rest
.
Ioseph
was
not
so
heedelesse
,
but
that
he
was
carefull
for
the
Chylde
birthe
of
his
Wyfe
:
Wherefore
hee
woulde
willingly
shoonned
this
necessitye
.
But
bycause
hee
coulde
not
,
hee
commeth
against
his
will
,
and
committeth
himselfe
vnto
God
.
Thus
wee
see
what
a
beginning
of
Lyfe
the
Sonne
of
GOD
had
.
B.
It
pleased
the
Lord
to
bee
borne
in
extreame
pouerty
and
neede
,
to
teache
vs
to
contemne
the
Worlde
,
and
to
desire
heauenly
thinges
.
Hereuppon
it
came
to
passe
that
a
more
Commodiouse
place
coulde
not
bee
had
for
his
Mother
being
neere
her
traueile
,
then
the
stawle
of
Oxen
:
when
as
no
doubt
manye
wicked
Persons
had
the
moste
hansome
places
to
enioye
their
Pleasures
.
Heere
a
man
may
see
what
difference
there
is
betweene
the
Iudgement
of
GOD
,
and
the
Iudgement
of
the
Worlde
.
BV.
But
wee
must
note
,
that
hee
beinge
Riche
was
made
Poore
for
our
sakes
,
geeuinge
vs
a
woonderfull
example
of
true
humility
.
The
World
hath
heere
sufficient
cause
to
stande
in
admiration
,
and
to
bee
thankefull
,
and
matter
also
to
followe
all
the
Dayes
thereof
.
For
the
Sonne
of
GOD
commeth
downe
from
Heauen
,
and
with
extreame
Humillitye
humbleth
Him selfe
,
that
Hee
mighte
Exalte
vs
into
Heauen
,
and
mighte
teach
vs
Charity
,
and
modesty
of
Mynde
.
C.
Therefore
Hee
was
caste
into
a
Stable
,
stawle
,
and
placed
in
a
Maunger
,
and
was
denyed
place
of
Rest
amonge
men
,
to
the
ende
wee
mighte
haue
enteraunce
and
Inheritaunce
in
Heauen
,
and
fellowship
with
Angells
:
So
that
wee
receyue
him
by
Fayth
,
who
is
sente
vnto
vs
of
GOD
,
to
bee
a
Kinge
and
a
Sauiour
,
though
in
a
contemptible
forme
.
Concerninge
the
great
abiection
of
our
LORD
,
and
the
Example
of
Humillitye
(
which
is
set
before
vs
in
that
hee
abased
him selfe
)
PAULE
handeleth
verye
notablelye
in
the
Seconde
Chapter
of
his
first
Epistle
to
the
Philippians
.
Verely
,
to
be
wrapped
in
simple
Clothes
,
and
to
bee
layed
in
a
Mawnger
,
are
arguments
of
pouerty
:
as
was
also
the
offering
of
two
younge
Pigeons
in
the
time
of
purification
:
Wherefore
most
truly
he
sayd
,
Math.
9.20
Foxes
haue
hoales
,
and
the
Byrdes
of
the
Ayre
Neastes
,
but
the
sonne
of
man
hath
not
where
to
rest
his
heade
.
The
Lord
also
humbled
himselfe
euen
to
the
basest
things
,
least
any
man
should
blame
his
maiesty
to
bee
a
stay
and
let
,
that
hee
coulde
not
come
vnto
him
and
beleue
in
him
,
saying
,
Hee
is
the
most
hyghe
,
I
dare
not
presume
to
come
vnto
him
,
being
earthly
,
and
a
wretch
.
Pouerty
in
Christ
,
is
an
example
for
vs
.
B.
And
let
Rich
men
of
the
Worlde
hereby
learne
,
not
to
like
the
better
of
them selues
bycause
of
their
Riches
,
nor
the
poore
the
worse
,
bycause
of
their
pouerty
:
but
let
both
come
vnto
him
with
sure
confidence
,
and
with
greate
Submission
and
Faith
,
Heb.
4.15
.
to
him
I
say
,
which
hath
felt
al
the
miseries
of
man
,
sinne
onely
excepted
.
B.
It
is
better
to
way
these
things
than
curiously
to
dispute
of
the
maner
of
his
birth
,
and
to
obscure
the
truth
of
God
with
mans
Inuencions
.
Our
Lord
was
a
true
&
perfect
man
,
hee
had
a
very
mother
:
and
therefore
shee
brought
him
forth
accordinge
to
the
common
order
of
Nature
.
Who
,
the
more
that
hee
tooke
vpon
him
the
infirmities
of
our
Nature
,
the
more
hee
declared
his
loue
towarde
vs
:
the
which
being
wayed
,
wil
increase
faith
towardes
him
,
and
loue
towardes
our
neyghbors
,
with
all
maner
of
modesty
.
8.
There
were
in
the
same
Countrey
Sheepheards
abyding
in
the
field
,
and
watching
their
flock
by
night
.
(
There
were
in
the
same
Countrey
Sheepheards
)
C.
It
had
bene
superfluouse
for
Christ
to
be
borne
in
Bethlehem
,
except
the
same
had
ben
knowen
to
the
Worlde
.
Notwithstandinge
the
maner
which
Luke
describeth
,
seemeth
in
the
Iudgement
of
men
,
vnfit
.
First
,
Christ
is
reuealed
,
but
to
a
few
Witnesses
,
&
that
in
the
darke
night
.
Secondly
,
when
as
God
had
at
hande
,
many
Witnesses
endued
with
honour
and
exellency
,
settinge
them
aside
hee
chose
onely
Pastors
,
or
Sheepheards
,
a
contemned
sorte
of
men
,
and
of
no
Estimation
.
Here
of
necessity
all
reason
and
prudence
,
must
be
foolishe
:
and
we
must
needes
confesse
,
that
the
Foolishnesse
of
God
,
1.
Cor.
i.
i5
.
doth
exceede
all
the
Wysedome
in
the
Worlde
.
And
this
was
a
parte
of
his
humility
,
by
which
no
part
of
his
glory
was
deminished
,
but
lay
hid
onely
for
a
time
.
Furthermore
,
as
Paule
teacheth
that
the
Gospell
is
contemptible
after
the
fleshe
,
that
our
faith
might
be
grounded
vpon
the
power
of
the
spirite
,
and
not
vpon
the
lofty
words
of
mans
wisdome
,
or
vpon
any
glory
of
the
World
:
euen
so
GOD
hath
placed
from
the
beginning
this
incomparable
treasure
in
earthen
vessells
,
2.
Cor.
4●
1.
Cor.
●
.
1●
that
he
might
the
better
proue
the
obedience
of
faith
:
wherefore
if
we
desyre
to
come
vnto
Christe
let
vs
not
bee
ashamed
to
followe
those
maysters
,
whom
the
Lorde
hath
taken
as
it
were
from
the
dungehill
,
to
beate
downe
the
pride
of
the
World
.
Therefore
so
soone
as
Christe
was
borne
,
he
would
be
knowen
vnto
men
:
&
firste
of
all
,
of
the
sorte
of
men
,
which
to
all
men
are
base
,
vile
,
and
of
no
reputacion
,
that
is
to
say
,
of
Sheepeheardes
.
Therefore
,
as
wee
learne
his
humility
,
of
the
place
,
so
let
vs
see
how
hee
instructeth
vs
to
humility
,
when
hee
woulde
haue
Sheepeheardes
to
bee
his
first
Disciples
,
&
to
be
preferred
before
Philosophers
.
Math.
1.
●
Neuerthelesse
we
must
waigh
that
not
only
Idiots
are
Christians
,
&
all
others
excluded
:
for
the
Magi
,
or
Wise
men
are
also
called
.
But
if
he
had
begoon
with
these
Philosophers
and
Wisemen
,
wee
woulde
haue
geuen
this
praise
vnto
art
,
as
vnto
the
foundation
.
Therefore
to
the
ende
the
Lord
might
ouerthrow
this
pryde
,
he
began
with
Sheepeheardes
.
The
Sheepheard
would
rather
be
knowne
vnto
sheepheards
,
then
to
Emperors
,
to
Kings
,
to
Liefetenaunts
,
to
Pharises
,
Scribes
,
and
high
Priestes
.
BV.
These
Sheepheards
dwelt
neere
vnto
Bethlehem
.
We
reade
in
Genesis
,
Gen.
35.
that
neere
vnto
Ephrath
(
which
was
also
called
Bethlehem
)
the
Tower
of
Eder
was
builded
,
and
that
in
olde
time
to
this
ende
,
that
the
same
being
in
a
most
fertill
place
of
pasture
,
might
be
a
house
for
the
flocke
and
the
Sheepeheardes
against
all
tempestious
weathers
:
for
the
which
cause
no
doubt
it
was
named
,
Eder
.
For
Eder
signifieth
a
flocke
,
or
a
gathering
together
of
Beastes
.
Also
Hierom
sayth
,
If
wee
follow
the
order
of
the
way
,
there
is
a
place
of
Sheepeheardes
neere
vnto
Bethlehem
,
Hierom
in
traditionibus
Hebraicis
.
where
eyther
the
angells
sunge
at
the
byrthe
of
the
Lorde
,
or
ells
where
Iacob
fed
his
Flockes
,
geuinge
a
Name
to
the
Places
:
or
elles
(
which
is
more
true
)
by
a
certayne
Prophesie
the
Mistery
which
was
to
come
,
was
shewed
euen
then
.
(
And
watching
their
flocke
by
night
)
As
if
hee
shoulde
say
,
lookinge
for
nothing
lesse
then
a
reuelation
of
Christ
.
Merite
is
here
excluded
,
that
Grace
might
be
commended
.
9.
And
loe
!
the
Angell
of
the
Lorde
stoode
hard
by
them
,
and
the
glory
of
the
Lord
shone
round
about
them
:
and
they
were
sore
afrayde
.
(
And
loe
!
the
Angell
of
the
Lorde
)
C.
Wee
must
consider
and
beholde
Christe
in
an
abiect
shewe
,
but
withall
wee
must
know
that
before
God
&
his
Angells
no
part
of
his
glory
was
deminished
.
He
lyeth
in
a
stable
:
but
the
Angells
pronounce
him
to
bee
the
Redemer
,
and
the
sonne
of
God
,
hereby
also
declaringe
them selues
to
bee
his
ministers
.
And
by
the
very
same
deede
his
dyuinity
was
declared
.
For
it
was
meete
that
heauenly
messengers
should
firste
of
all
declare
,
that
the
king
of
Heauen
was
borne
.
And
seeing
that
heauenly
spirites
doe
serue
the
glory
of
Christ
,
wee
see
that
his
humility
hath
deminished
nothing
at
all
of
his
glory
.
Here
the
Angell
seemeth
to
bee
alone
when
he
declareth
his
Natiuity
.
For
it
followeth
in
the
13.
verse
,
And
straiteway
there
was
with
the
Angel
a
multitude
of
heauenly
Souldiers
,
praysing
God
,
and
saying
.
&c.
(
stoode
harde
by
them
)
E.
The
Greeke
worde
signifieth
that
the
Angell
was
a
lofte
ouer
them
,
than
standing
by
them
.
(
And
the
glory
of
the
Lord
)
C.
Luke
saith
that
the
Glory
of
the
Lorde
shone
rounde
aboute
the
Sheepeheards
,
whereby
they
knewe
the
Angell
.
For
that
which
the
Euangelist
reporteth
,
had
profited
litle
to
haue
bene
tolde
them
of
the
Angell
except
God
had
testefied
by
some
visible
signe
,
that
the
same
which
they
hearde
proceeded
from
him
.
Therefore
the
Angell
apeared
vnto
them
,
not
in
any
common
forme
,
or
without
Dignity
,
but
shininge
with
heauenly
Glory
,
which
stirred
vp
the
mindes
of
the
sheepheardes
so
,
that
they
receiued
the
worde
brought
vnto
them
no
lesse
then
if
it
had
proceded
out
of
the
mouth
of
God
.
Bu.
Therefore
this
deuine
Glory
shyning
vpon
the
sheepheards
round
about
,
draue
away
the
darkenesse
of
the
night
,
&
brought
authority
vnto
the
messenger
,
causing
so
many
as
were
partakers
of
this
news
to
credit
it
:
For
thus
they
were
the
better
prepared
to
heare
the
Gospel
.
But
if
the
Angel
had
spoken
like
a
man
(
as
Angells
haue
oftentimes
appeared
in
the
likenesse
of
men
)
they
woulde
peraduenture
haue
geuen
small
heede
vnto
them
.
But
the
Lord
gaue
vnto
him
a
marke
,
bycause
hee
woulde
haue
his
seruants
taught
.
Therefore
we
vnderstande
that
God
would
not
speake
simply
:
whose
glory
was
a
signe
&
marke
of
his
diuinity
,
least
they
should
dispise
those
things
which
were
spoken
of
God
.
At
this
day
when
we
heare
the
word
of
God
we
see
not
such
a
sight
,
neither
is
it
necessary
.
For
hee
hath
sufficiently
confirmed
the
worde
by
Miracles
.
If
wee
seeke
for
externall
Signes
,
let
vs
geue
care
vnto
those
things
which
are
already
done
.
Are
we
not
blinde
at
his
workes
,
if
so
be
all
those
miracles
preuaile
nothing
at
all
with
vs
?
Furthermore
the
principall
authority
consisteth
in
the
testimony
of
the
Spirite
,
when
as
God
testefieth
that
it
is
he
which
speaketh
in
vs
.
Whereupon
the
Apostell
saith
,
In
whom
also
yee
hoped
,
Ephe.
1.13
after
that
ye
heard
the
worde
of
truth
,
the
Gospell
of
your
saluation
:
wherein
also
after
that
yee
beleeued
,
were
sealed
with
the
holy
Spyrite
of
promise
.
Therefore
we
want
nothing
;
the
Gosple
hath
bene
confirmed
by
Miracles
:
and
hee
hath
now
sealed
it
with
the
testimony
of
the
Spirite
.
(
And
they
were
sore
afrayde
)
A.
It
is
no
marueile
if
the
Sheepheards
were
sore
afraide
at
the
glory
of
GOD
shining
rounde
about
them
.
C.
For
what
is
man
,
in
respect
of
GOD
.
Wee
thinke
well
of
our selues
when
GOD
is
absent
,
we
are
contented
with
our
Estate
:
but
when
GOD
doth
manifest
himselfe
vnto
vs
,
wee
awake
from
our
sleape
,
and
wee
see
our
owne
fraylenesse
.
And
to
bee
shorte
,
it
is
the
onely
presence
of
God
,
which
beateth
downe
our
pride
.
C.
Therefore
with
this
feare
GOD
is
wonte
to
humble
the
hearts
of
men
,
that
they
may
geue
reuerence
vnto
his
worde
,
as
wee
haue
declared
before
.
Luk.
1.12
10.
And
the
Angell
sayd
vnto
them
,
bee
not
afraide
,
for
behold
I
bring
you
tydings
of
great
Ioy
that
shal
be
to
all
people
.
(
Bee
not
afrayde
)
C.
This
exhortation
pertaineth
to
the
mittigatinge
of
feare
.
Feare
bringeth
reuerence
towardes
God
.
For
although
it
bee
profitable
for
the
mindes
of
men
to
bee
afearde
,
that
they
may
learne
to
geeue
due
honour
vnto
GOD
:
yet
natwithstanding
they
haue
neede
of
consolation
,
feast
they
be
quite
ouerwhelmed
.
For
it
cannot
bee
but
that
the
maiesty
of
GOD
muste
needes
swallowe
vp
the
whole
Worlde
,
except
he
do
with
some
pleasauntnesse
temper
that
which
is
terrible
.
Therefore
the
Reprobate
do
faint
at
the
sight
of
GOD
,
bycause
hee
appeareth
vnto
them
no
otherwise
then
as
a
seuere
Iudge
:
but
to
the
faithfull
hee
appeareth
with
testimony
of
his
goodnes
in
Christ
:
and
therefore
they
are
not
swallowed
vp
of
feare
.
(
For
beholde
I
bringe
you
tydinges
of
great
Ioy
)
C.
The
Angell
to
recreate
the
mindes
of
the
Sheepheardes
,
testifieth
that
hee
is
sent
of
GOD
to
declare
his
mercy
.
For
this
only
voice
doth
not
onely
erecte
and
comfort
men
at
the
brinke
of
dispaire
,
but
doth
also
restore
such
as
are
lost
,
and
bringeth
them
from
death
vnto
lyfe
,
so
soone
as
they
heare
that
the
LORD
is
their
louinge
and
mercifull
GOD
.
BV.
Ioy
is
compared
with
Sorrowe
and
torments
,
which
come
of
sinne
and
damnation
,
and
of
the
Sentence
pronounced
against
vs
for
sinne
.
The
Incarnation
and
natiuity
of
the
Sonne
of
GOD
,
taketh
away
griefe
,
and
the
horrible
feare
of
Gods
Iudgement
,
&
filleth
our
heartes
with
vnspeakeable
Ioy
,
knowen
onely
to
the
faythfull
.
Wherefore
the
Angell
calleth
the
same
great
Ioy
.
C.
To
the
ende
we
might
know
that
wee
muste
not
onely
principally
reioyce
ouer
the
saluation
offered
to
vs
in
Christe
,
but
also
that
the
greatnesse
of
the
benefite
is
so
great
&
large
,
that
it
doth
counteruaile
all
the
sorrowes
,
Griefes
,
and
Vexations
of
this
present
lyfe
.
To
this
spirituall
&
great
Ioy
Paule
calleth
the
faythfull
,
sayinge
,
Phili.
4.4
Reioyce
in
the
Lorde
alway
,
and
agayne
I
say
reioyce
.
Also
,
The
peace
of
God
which
passeth
al
vnderstanding
keepe
your
hearts
&
mindes
through
Christe
Iesus
.
Wherefore
let
vs
learne
so
to
content
our selues
with
Christe
alone
,
that
the
feelinge
of
his
grace
may
surpasse
all
the
griefes
of
the
fleshe
,
and
at
the
length
abolishe
them
cleane
away
.
(
That
shal
be
to
all
people
)
C.
Although
the
Angell
speaketh
to
the
sheepheards
onely
,
he
geueth
them
notwithstandinge
to
vnderstande
,
that
he
bringeth
vnto
them
the
tydinges
of
saluation
,
so
,
that
not
onely
they
might
heare
it
,
but
others
also
.
Wherefore
note
here
that
this
Ioy
belonged
to
all
the
people
,
bycause
it
was
offered
to
al
generally
.
For
God
had
promised
Christ
not
to
one
or
two
alone
,
but
to
all
the
seede
of
Abraham
.
And
whereas
the
Iewes
were
depriued
of
the
greatest
parte
of
Ioy
which
appertayned
vnto
them
,
their
vnbeliefe
was
the
cause
therof
:
euen
as
at
this
day
God
calleth
all
men
generally
to
saluation
by
the
Gospell
,
but
the
vnthankefullnesse
of
the
Worlde
bringeth
to
passe
,
that
very
fewe
enioy
this
grace
which
is
offered
vnto
all
men
.
Seeinge
therefore
this
Ioy
was
shut
vp
amongest
a
fewe
,
it
is
called
common
in
respect
of
God
.
Moreouer
,
although
the
Aungell
speaketh
of
the
elect
People
onely
,
the
vaile
being
now
taken
away
,
the
same
Ambassage
belongeth
vnto
all
Mankinde
.
For
CHRISTE
bringeth
peace
,
not
onely
to
those
that
are
nigh
,
but
also
to
those
which
are
a
farre
of
,
Ephe.
2.17
.
as
well
to
Straungers
,
and
Forrayners
,
as
to
them
of
the
Housholde
.
But
bycause
vntill
the
resurrection
of
Chryste
,
there
was
a
speciall
couenaunte
with
the
Iewes
,
therefore
the
Aungell
doth
seperate
them
from
other
Nations
.
For
CHRISTE
was
a
Mynister
of
the
Circumcision
for
the
truth
of
GOD
to
confirme
,
Rom.
15.8
the
Promises
made
vnto
the
Fathers
.
Ephe.
2.14
But
the
vaile
or
difference
beinge
taken
away
(
as
wee
sayd
before
)
ingraffed
the
Gentiles
into
the
body
of
this
people
.
Therefore
there
shal
be
now
Ioy
to
all
People
,
both
to
Iewes
,
and
to
Gentiles
.
For
it
was
sayde
before
,
In
thy
Seede
shall
all
the
Nations
of
the
Earth
bee
blessed
.
Gen.
22.18
.
All
Nations
,
but
yet
they
alone
which
are
elect
out
of
the
Iewes
,
and
Gentiles
.
Verse
.
34
For
Christe
was
made
to
many
of
the
Israelites
a
stone
to
stumble
at
:
1.
Cor.
1.23
and
many
of
the
Gentiles
also
haue
counted
the
Crosse
of
Christ
foolishnesse
.
11.
For
vnto
you
is
borne
this
day
in
the
city
of
Dauid
a
sauiour
,
which
is
Christe
the
Lord
.
(
For
vnto
you
is
borne
)
C.
Here
is
expressed
the
cause
of
Ioy
,
namely
bycause
the
Redeemer
promysed
longe
before
,
is
nowe
Borne
,
to
restore
the
Church
of
God
into
his
former
state
.
For
the
Aungell
doth
not
speake
as
of
a
matter
altogether
vnknowne
,
but
beginneth
his
Ambassage
at
the
Law
and
the
Prophets
:
Bycause
hee
had
vsed
this
forme
of
speach
in
vaine
to
the
Gentiles
,
&
to
Prophane
men
,
saying
,
that
Christe
the
Lord
was
borne
a
sauiour
vnto
them
.
First
of
all
wee
are
taught
by
these
words
,
that
whatsoeuer
Ioy
men
haue
conceiued
,
is
but
vaine
&
deceiptful
,
vntill
they
haue
peace
with
God
,
and
are
Reconciled
vnto
him
by
the
Grace
of
Christe
.
No
Ioye
without
the
Lord
.
The
wicked
do
oftentimes
reioyce
with
drunken
&
mad
Ioy
,
but
except
a
Peacemaker
betwene
God
and
them
,
they
must
needes
be
disquieted
&
vexed
with
cruell
prickes
of
conscience
.
Furthermore
thoughe
they
pamper
themselues
in
their
delights
,
their
owne
pleasures
are
vnto
them
seuerall
Torments
.
Gods
loue
the
cause
of
perfected
Ioy
.
Rom.
14.17
Therefore
this
is
the
beginning
of
perfect
Ioy
,
to
feele
the
fatherly
loue
of
God
towarde
vs
,
which
doth
onely
quiet
and
pacefy
our
mindes
.
And
this
Ioy
is
in
the
holy
Ghoste
,
in
the
which
Paule
placeth
the
kingdome
of
God
.
Wherefore
the
Angell
of
the
Lord
doth
preach
the
Promises
of
the
Messias
to
come
,
(
which
were
so
greatly
desired
)
to
be
fulfilled
,
when
hee
saith
that
Christe
is
borne
.
The
which
made
the
Sheepheards
to
be
very
attentiue
,
&
the
more
easely
to
cast
a
side
feare
.
He
sayth
(
To
you
)
which
contayneth
great
waight
.
So
also
the
Prophet
speaketh
,
To
vs
a
Childe
is
borne
,
Esay
.
9.5
to
vs
a
sonne
is
geuen
.
And
Zacharias
sayth
,
Beholde
thy
Kinge
commeth
vnto
the
poore
.
Z●ch
.
9.9
The
Angell
sayth
here
(
vnto
you
)
bycause
ells
they
might
haue
sayd
,
To
whom
speakest
thou
?
And
of
whom
doest
thou
tell
vs
?
Hee
aunswereth
,
To
you
the
Messias
promised
in
the
Lawe
,
is
geuen
.
(
A
Sauiour
)
C.
CHRISTE
is
called
a
Sauiour
,
bycause
hee
bringeth
with
him
to
all
that
beleue
full
and
perfect
saluation
.
(
Which
is
Christe
the
Lorde
)
A.
Concerninge
this
name
of
Christe
wee
haue
spoken
before
in
our
annotations
vppon
the
first
Chapter
of
Mathew
,
verse
16.
Note
heere
howe
hee
teacheth
the
Office
of
Christe
or
of
the
Messias
,
whom
they
looked
for
:
namely
,
that
he
should
saue
.
And
from
what
hee
shoulde
saue
,
it
is
declared
in
another
place
,
where
it
is
sayd
,
Math.
1
.
1●
For
hee
shall
saue
his
people
from
their
sines
.
(
The
Lord
)
This
name
the
Angell
geueth
vnto
Christe
,
bycause
he
should
haue
the
gouernment
of
the
whole
,
that
he
might
exercise
his
Domination
,
or
Rule
here
.
For
as
GOD
doth
oftentimes
pronounce
in
the
Prophets
,
that
he
alone
is
our
Lorde
,
our
Kinge
and
Lawgeuer
:
euen
so
,
when
hee
manyfested
his
Sonne
in
the
flesh
,
hee
declared
him
to
bee
the
same
,
in
whom
hee
woulde
raigne
and
gouerne
.
Wherefore
we
haue
one
God
from
whom
are
all
thinges
,
and
we
in
him
:
1.
Cor.
8.6
and
there
is
one
Lord
Iesus
Christe
,
by
whom
are
all
thinges
,
and
wee
by
him
.
And
thus
hee
is
declared
to
bee
not
onely
Maister
&
teacher
,
to
whom
when
hee
teacheth
we
must
geue
eare
:
but
also
a
Prince
to
whose
gouernmente
wee
must
be
subiect
,
and
whose
commaundement
wee
must
obay
.
For
the
Father
hath
geuen
vnto
him
in
his
house
the
Dignity
of
the
first
begotten
,
that
hee
might
haue
the
Superiority
ouer
his
Bretheren
with
power
,
and
might
order
and
dispose
the
ryches
of
the
Inheritaunce
.
(
In
the
City
of
Dauid
)
Before
in
the
fourth
verse
,
Luke
saith
that
the
City
of
DAVID
is
called
Bethlehem
.
Hee
noteth
dilligently
the
place
of
the
Natiuity
,
bycause
of
the
truthe
of
the
Prophesie
written
by
Micheas
:
Miche
.
5.
of
the
which
Mathew
maketh
mencion
.
M.
As
if
hee
shoulde
say
,
Math.
2
,
6
searche
and
consider
what
GOD
hath
Promised
to
DAVID
,
and
what
MICHEAS
hath
prophesied
concerning
Bethlehem
:
compare
those
thinges
with
these
wordes
,
and
yee
shall
see
that
the
most
true
GOD
hath
performed
those
things
at
this
day
,
which
he
had
promised
to
the
Fathers
in
many
Ages
,
from
the
beginninge
.
C.
Therefore
the
Angell
framed
his
speache
to
his
Hearers
,
which
were
not
altogether
Ignorant
of
the
promised
redemption
,
and
hee
Ioyned
the
Gosple
with
the
Doctrine
of
the
Law
and
the
Prophets
,
euen
as
the
same
sprang
thereof
.
12.
And
take
this
for
a
signe
,
Yee
shal
fynde
the
Chylde
wrapped
in
swadlinge
Clothes
,
and
layed
in
a
Maunger
.
BV.
Least
the
Sheepheardes
shoulde
doubt
of
the
new
&
wonderfull
tydings
,
for
credits
sake
,
he
geueth
vnto
them
a
signe
saying
,
Experience
it selfe
and
the
truth
of
the
matter
,
shall
certifie
you
that
I
haue
toulde
you
nothinge
but
truth
.
Goe
yee
therefore
to
Bethlehem
,
and
seeke
the
newe
borne
Childe
,
whom
I
haue
preached
to
be
Christe
the
Lord
,
yee
shall
finde
him
wrapped
in
swadling
Clothes
and
layed
in
a
maunger
.
The
Angell
imitateth
the
common
maner
of
men
.
For
we
are
wonte
in
great
and
doubtful
matters
,
to
Ioyne
signes
vnto
our
Wordes
.
Wherein
the
goodnesse
of
God
doth
shine
,
framing
himselfe
to
our
infirmities
.
C.
Moreouer
,
the
Aungell
preuenteth
an
offence
,
by
which
the
Faith
of
the
Sheepheards
might
easely
haue
bene
hindered
.
For
,
what
a
scorne
is
it
to
see
him
lying
in
a
maunger
,
which
is
promised
of
God
to
bee
a
King
and
the
only
Sauiour
.
Therefore
least
so
vile
&
base
a
Condition
in
Christe
should
discourage
the
Sheepheards
from
in
belieuing
in
Christe
,
the
Angell
telleth
them
aforehande
what
they
should
see
.
And
the
Lorde
vseth
this
order
dayly
towarde
vs
,
which
may
seeme
in
the
Iudgment
of
man
,
ridiculouse
and
absurde
.
For
by
the
Voyce
of
the
Gospell
which
is
come
from
heauen
,
hee
commaundeth
vs
to
imbrace
Christ
crucefied
,
and
he
setteth
signes
before
vs
in
earthly
and
transitory
elements
,
which
may
exalte
vs
into
the
glory
of
blessed
immortality
.
So
hee
promisinge
vnto
vs
spirituall
righteousnesse
,
setteth
before
our
eyes
a
litle
Water
,
and
promisinge
the
euerlasting
life
of
the
Soule
,
hee
sealeth
the
same
with
a
smale
taste
of
Bread
,
and
Wyne
.
Wherefore
,
if
so
be
the
Rude
stawle
did
not
offend
the
Sheepheardes
,
nor
stay
them
from
seeking
Saluation
in
Christe
,
nor
from
submitting
themselues
vnto
his
gouernment
:
no
signe
,
be
it
neuer
so
contemptible
,
ought
to
obscure
his
Glory
in
our
sight
,
but
that
wee
shoulde
adore
and
worship
him
,
especially
seeinge
that
hee
is
now
ascended
into
heauen
,
and
sitteth
at
the
righte
hand
of
his
Father
.
BV.
This
signe
which
is
geuen
to
the
Sheepheards
,
is
not
agreeinge
to
humaine
sence
,
but
is
quite
contrary
to
the
Wisedome
of
the
fleshe
.
Wherefore
they
had
to
beholde
and
consider
another
thinge
,
and
in
their
mynde
to
apprehende
another
matter
.
God
accordinge
to
his
maner
doth
not
set
before
vs
glorious
things
,
to
the
ende
hee
mighte
confounde
and
ouerthrow
humaine
reason
.
13.
And
straite
way
there
was
wyth
the
Angel
,
a
multitude
of
heauenly
Souldiers
,
praysing
GOD
and
sayinge
:
14.
Glory
to
GOD
on
high
,
&
peace
on
the
Earth
,
&
vnto
men
,
a
good
will
.
C.
The
Euangelist
accordinge
to
the
maner
of
the
Scripture
,
calleth
the
Angells
heauenly
Souldiers
:
the
similitude
beinge
taken
from
earthly
Princes
.
This
verely
was
done
that
he
might
haue
the
greater
Maiesty
.
For
although
the
glory
of
God
was
in
parte
reuealed
in
one
Angell
,
yet
notwithstanding
GOD
would
more
gloriously
adorne
his
sonne
,
and
that
as
well
for
our
confirmation
as
for
the
Sheepheardes
.
With
men
the
credite
of
two
or
three
witnesses
is
sufficient
to
take
away
a
doubt
:
but
the
heauenly
Army
with
one
consent
and
one
voyce
,
geueth
testimony
vnto
the
sonne
of
God
.
How
obstinate
then
shall
we
be
,
if
we
singe
not
to
this
common
title
of
the
Angells
,
by
which
out
saluation
in
Christe
is
celebrated
?
Whereby
we
gather
how
detestable
a
thynge
to
GOD
vnbeliefe
is
,
which
troubleth
this
sweete
Harmony
of
Heauen
and
Earth
.
Moreouer
we
are
worse
than
brute
beastes
,
if
the
Songe
which
the
Angells
sunge
with
one
consent
(
to
geue
vs
an
example
)
doe
not
kindell
in
vs
both
faith
,
&
also
a
desire
to
praise
God
.
Vnity
of
faith
commended
to
vs
by
the
song
of
the
Angells
.
Moreouer
,
God
by
this
melodious
Harmony
,
commendeth
vnto
vs
the
vnity
of
faith
,
and
exhorteth
vs
to
sing
his
prayses
with
one
consent
vpon
the
earth
.
A.
The
which
Paule
wisheth
may
be
geuen
to
all
the
Godly
,
when
hee
writeth
thus
;
Rom.
15.5
The
God
of
all
patience
and
consolation
,
graunt
you
to
be
like
minded
one
towardes
another
,
after
the
ensample
of
Christ
Iesus
:
that
yee
all
agreeinge
together
may
with
one
mouth
prayse
God
,
&c.
(
Glory
to
God
on
high
)
Bu.
That
is
to
say
,
Glory
be
vnto
God
which
dwelleth
in
the
highest
.
R.
By
these
words
they
geue
to
vnderstande
that
firste
of
all
their
office
is
to
prayse
God
with
a
lowde
voyce
continually
.
Whereupon
in
the
Prophet
the
Seraphim
doe
cry
the
one
to
the
other
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Sabaoth
:
Esay
.
6.3
all
the
whole
Earth
is
full
of
thy
Glory
.
But
,
to
prayse
God
,
is
not
onely
in
words
to
geue
vnto
God
glory
and
holinesse
,
but
it
is
also
to
confesse
the
power
,
righteousnesse
,
holinesse
,
goodnesse
,
truth
,
and
happinesse
belonge
to
God
alone
;
and
that
God
standeth
in
neede
of
nothinge
,
but
that
all
creatures
stande
in
neede
of
him
:
also
that
God
can
bee
benefited
of
none
,
but
that
it
is
hee
which
benefiteth
all
.
C.
Moreouer
the
Aungells
begin
with
thankes
geuinge
,
or
with
the
praises
of
GOD
,
bycause
the
Scriptures
in
diuers
places
,
teach
vs
that
wee
are
Redeemed
from
death
to
this
ende
,
that
wee
mighte
shewe
our
thankefulnesse
towardes
God
as
well
with
our
tongue
as
with
our
workes
.
Therefore
let
vs
remember
that
this
was
the
finall
cause
,
why
God
hath
reconciled
vs
vnto
him
by
his
only
sonne
,
that
by
the
reuealinge
of
the
ryches
of
his
Grace
and
exceedinge
mercy
,
hee
might
glorifie
his
name
.
And
at
this
day
looke
how
much
any
one
of
vs
is
incouraged
by
the
knowledge
of
his
grace
to
set
forth
the
glory
of
God
,
so
much
he
hath
profited
in
the
faith
of
Christe
.
Yea
,
so
often
as
mencion
is
made
of
our
saluation
,
we
must
know
that
we
are
styrred
vp
as
it
were
by
a
signe
geuen
vnto
vs
to
geeue
thankes
and
to
praise
God
.
(
And
in
Earth
peace
)
BV.
This
worde
(
earth
)
is
put
for
men
dwelling
vpon
the
earth
:
to
whom
they
sing
that
peace
is
happened
with
God
by
the
natiuity
of
CHRISTE
.
C.
This
notwythstandinge
is
the
most
approued
readinge
,
that
after
the
same
the
thirde
part
may
also
follow
,
In
men
a
good
will
.
Howbeit
touchinge
the
substance
of
the
matter
,
whether
you
reade
,
In
earth
peace
,
Or
,
In
men
peace
,
notwithstandinge
the
first
seemeth
best
to
agree
,
bycause
there
is
no
doubt
but
that
these
two
parts
doe
answere
and
agree
one
with
the
other
,
Glory
to
GOD
on
high
,
and
in
earth
peace
.
But
except
wee
set
men
against
GOD
,
the
antithesis
shall
not
be
full
and
perfect
.
It
may
be
that
the
Greeke
preposition
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
deceiued
the
Interpreters
:
bycause
the
sence
of
the
words
was
obscure
to
say
,
that
there
is
peace
in
men
.
But
seeinge
the
sayd
preposition
is
superfluouse
in
many
places
of
Scripture
,
there
is
no
cause
why
it
shoulde
stay
vs
.
Notwithstandinge
if
any
man
will
referre
the
fame
vnto
the
last
parte
,
the
sence
shall
remayne
all
one
,
as
we
will
shewe
anonne
.
Nowe
let
vs
see
what
the
Angells
meane
by
the
name
of
Peace
.
They
speake
not
of
the
externall
peace
,
which
is
betweene
man
,
and
man
:
but
they
say
that
there
is
Peace
in
the
Earth
,
when
men
are
reconciled
vnto
God
,
&
haue
peace
in
their
mindes
.
We
know
that
we
are
borne
the
children
of
wrath
,
and
that
wee
are
by
Nature
enemies
vnto
GOD
:
so
that
wee
must
needes
bee
vexed
with
horrible
vnquietnesse
so
long
as
wee
feele
that
God
is
displeased
with
vs
.
Therefore
wee
must
note
a
shorte
and
plaine
definition
of
peace
from
the
contraries
:
Peace
of
Conscience
commeth
by
Christe
.
namely
from
the
wrath
of
God
,
and
from
the
terror
of
death
.
And
so
there
is
a
double
relation
,
the
one
vnto
God
,
and
the
other
vnto
men
:
bycause
then
we
haue
peace
with
God
,
and
he
,
pardoning
vs
&
not
imputinge
our
sinnes
vnto
vs
,
beginneth
to
be
fauourable
,
and
wee
quietinge
our selues
in
his
fatherly
goodnesse
,
do
with
sure
trust
call
vpon
him
,
and
doe
without
feare
boaste
of
the
saluation
promised
vnto
vs
.
CHRIST
therefore
is
our
Peace
,
by
whom
the
Father
hath
reconciled
the
World
vnto
him
,
Ephe.
2.14
.
1.
Cor.
5.19
not
imputinge
vnto
men
their
sinnes
.
Beholde
the
peace
which
commeth
by
Christe
,
that
is
to
say
the
clerenesse
of
Conscience
,
when
by
fayth
wee
are
preswaded
that
GOD
is
pleased
with
vs
:
that
is
to
say
,
that
hee
imputeth
not
vnto
vs
our
Offences
for
his
sonnes
sake
,
insomuch
that
for
them
wee
neede
not
feare
neyther
Sathan
nor
Death
.
Rom.
5.1
.
For
wee
beinge
iustefied
by
faith
haue
peace
with
GOD
,
through
our
Lord
Iesus
Christe
.
C.
And
although
the
Life
of
man
be
called
a
continual
warfare
vpon
earth
,
Iob.
7.1
and
although
we
feele
by
experience
that
there
is
nothinge
more
troublesome
then
our
estate
,
so
longe
as
wee
are
in
the
Worlde
:
yet
notwithstanding
the
Angells
doe
plainly
affirme
that
there
is
Peace
in
the
earth
,
to
the
ende
wee
might
knowe
,
that
no
troubles
ought
to
hinder
vs
,
but
that
wee
being
bolde
of
the
Grace
of
Christe
,
may
haue
quiet
and
pacefied
mindes
.
A.
Whereupon
Christe
comforted
his
Disciples
with
these
wordes
,
when
hee
had
tolde
them
of
many
afflictions
imminente
.
These
thinges
haue
I
tolde
you
that
yee
might
haue
peace
in
mee
.
Iohn
.
16.33
In
the
Worlde
yee
shall
haue
affliction
,
but
be
of
good
chere
I
haue
ouercome
the
Worlde
.
Therefore
let
vs
note
here
the
Peace
is
placed
amongest
the
middest
of
the
Waues
of
temptation
,
amonge
diuers
perills
,
among
violent
motions
,
and
amonge
striffes
and
feares
,
leaste
our
Fayth
being
at
any
time
assaulted
should
shake
or
faile
.
(
And
to
men
a
good
will
)
B.
The
Greeke
Woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Hebrew
woorde
RASON
signifie
,
a
good
will
,
and
Affection
,
and
a
minde
well
disposed
.
But
the
common
translation
which
hath
,
And
to
men
of
good
wil
,
ought
to
be
reiected
,
not
only
bicause
it
is
false
,
but
also
bycause
it
corrupteth
the
whole
sence
.
Notwithstandinge
they
also
doe
erre
,
which
refer
these
wordes
(
a
good
will
)
vnto
men
,
as
though
it
were
an
exhortacion
to
imbrace
the
grace
of
God
.
Wee
confesse
that
the
grace
of
God
is
no
otherwise
assured
vnto
vs
then
vppon
the
condition
that
wee
receiue
the
same
.
But
seeing
the
Greeke
woorde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Hebrewe
worde
RASON
,
are
in
the
Scripture
all
one
in
signification
(
as
wee
sayd
before
)
the
olde
Interpreter
hath
Translated
the
same
,
a
mynde
well
pleased
or
pacefied
.
For
this
place
is
expounded
amisse
of
the
acceptation
of
Grace
.
It
doth
rather
shew
the
fountaine
or
originall
of
peace
,
of
the
which
the
Angells
spake
,
to
the
ende
we
might
know
that
the
same
came
freely
from
the
meere
mercy
of
God
.
If
so
bee
wee
thinke
good
to
reade
it
thus
,
And
in
men
a
good
will
,
It
shall
not
be
amisse
as
touching
the
sence
.
For
by
this
also
the
cause
of
peace
shal
be
noted
,
namely
,
bycause
it
hath
nowe
pleased
God
to
admit
men
into
his
fauour
,
with
whom
before
he
was
highly
displeased
.
Notwithstanding
the
first
is
the
more
simple
readinge
,
that
wee
may
know
from
whence
peace
commeth
vnto
vs
.
A.
namely
,
from
Christ
who
is
geuen
to
vs
of
the
Father
.
Herevppon
,
the
time
of
Christe
is
called
the
acceptable
yeare
.
Esay
.
61.1
.
Luk.
4.19
Psal
5.12
Rom.
8.32
And
the
Prophet
Dauid
sayth
,
Thou
Lord
wilt
blesse
the
righteouse
,
and
with
fauoure
wilte
compasse
him
as
with
a
shylde
.
Seeinge
the
Father
hath
geuen
his
sonne
vnto
men
,
than
the
which
he
had
nothing
more
deuine
,
&
therefore
hath
geuen
al
things
with
him
,
he
hath
declared
vnto
them
his
good
will
,
&
hath
sent
vnto
vs
the
acceptable
yeare
of
his
goodwill
:
whereby
hee
hath
made
many
acceptable
vnto
him
in
his
welbeloued
sonne
.
Concerning
the
which
good
wil
it
is
said
,
Who
hath
predestinate
vs
to
be
adopted
through
Iesus
Christe
vnto
hymselfe
,
Ephe.
1.5
.
accordinge
to
the
good
pleasure
of
his
will
:
to
the
prayse
of
the
glory
of
his
grace
wherewith
he
hath
made
vs
accepted
in
the
beloued
.
Moreouer
,
as
the
Earth
&
men
are
taken
for
all
one
,
euenso
there
is
very
litle
difference
betwene
the
peace
which
the
Angells
sayd
should
bee
in
Earth
,
and
the
good
will
which
shoulde
come
vnto
men
.
For
in
that
that
God
hath
made
vs
at
one
with
him
,
hee
hath
declared
his
good
will
towarde
vs
:
and
from
the
time
that
hee
hath
declared
his
good-will
,
he
hath
geuen
vs
this
peace
.
But
we
must
note
that
neyther
glory
is
geuen
to
GOD
,
neyther
can
men
haue
Peace
,
and
Grace
,
or
the
good
will
of
God
,
without
Christe
.
Therefore
,
as
there
is
among
Hypocrits
the
contempt
of
God
,
so
there
is
no
peace
of
Conscience
nor
agrement
with
men
amonge
them
,
bycause
they
wante
the
goodwil
of
God
.
For
God
hath
made
so
many
accepted
in
his
beloued
Sonne
Iesus
Christe
onely
,
as
hee
hath
chosen
to
the
same
purpose
.
15.
And
it
came
to
passe
,
as
soone
as
the
Angells
were
gone
away
from
them
into
heauen
,
the
Sheepherds
said
one
to
another
,
Let
vs
go
now
euen
vnto
Bethlehem
,
and
see
this
thing
that
is
come
to
passe
,
which
the
Lord
hath
shewed
vnto
vs
.
(
And
it
came
to
passe
as
soone
)
R.
So
the
Angell
is
sayde
to
goe
oute
of
Gedeons
sight
.
Iudg
6.21
.
This
going
away
was
not
a
flyinge
into
the
vpper
Region
of
the
Ayre
like
Byrdes
flyinge
,
but
it
is
a
vanishing
out
of
our
sight
.
And
when
the
Aungells
goe
from
vs
to
Heauen
,
they
haue
no
neede
to
trauaile
far
.
For
whersoeuer
GOD
dwelleth
there
is
heauen
:
&
God
dwelleth
euery
where
.
Ier.
26.24
.
I
fulfill
(
sayth
hee
)
Heauen
&
Earth
.
Also
,
●ay
.
66.1
Heauen
is
my
seate
,
&
the
earth
is
my
footestoole
.
Seeinge
therefore
Angells
doe
appeare
visibly
,
●ppariti●ns
of
An●ells
.
they
are
sayd
to
bee
in
Earth
:
and
when
they
vanishe
out
of
our
sighte
agayne
,
they
are
sayd
to
goe
into
Heauen
.
Wherevpon
it
followeth
that
though
they
be
in
Heauen
,
yet
notwithstandinge
they
are
with
vs
in
earth
,
and
do
attend
vppon
vs
.
Math.
18.10
Their
Angels
(
sayth
Christe
)
doe
allwayes
beholde
the
Face
of
my
Father
which
is
in
Heauen
.
[
The
Sheepherds
sayd
one
to
another
]
C.
Here
the
obedience
of
the
sheepherdes
is
described
vnto
vs
:
for
seeing
the
Lord
had
appoynted
them
to
bee
Witnesses
vnto
the
whole
Worlde
,
hee
spake
effectually
vnto
them
by
Angells
,
leaste
that
which
was
spoken
vnto
them
should
be
forgotten
.
They
were
not
expresly
commaunded
to
come
into
Bethlehem
,
but
bycause
they
perceiue
that
such
was
the
purpose
of
God
,
they
make
speede
to
see
Christe
.
Euen
as
at
this
day
,
seeinge
wee
knowe
that
Christe
is
reuealed
vnto
vs
to
this
ende
,
that
our
hearts
may
come
vnto
him
by
Fayth
,
wee
haue
no
excuse
for
our
negligence
and
slouth
.
Neyther
doth
the
Euangelist
teache
in
vayne
that
the
Sheepheards
tooke
counsaile
to
go
to
Bethlehem
so
soone
as
the
Angels
were
departed
:
But
to
this
ende
,
that
wee
might
not
suffer
the
Worde
of
GOD
(
as
many
doe
)
to
goe
in
at
one
Eare
,
and
out
of
the
other
,
but
to
take
deepe
roote
in
our
hearts
,
that
it
may
bring
forth
his
fruite
,
when
our
eares
heare
the
same
no
more
.
Furthermore
,
wee
must
note
that
the
Sheepheards
take
mutuall
counsayle
one
,
of
the
other
.
BV.
Therefore
the
Sheepheards
doe
belieue
the
Angells
Wordes
,
and
accounte
their
Woorde
for
the
Woorde
of
God
.
Wherefore
beinge
not
Idell
Hearers
,
they
stirre
vp
and
exhorte
one
another
to
followe
Gods
callinge
,
and
to
seeke
the
Sauiour
of
the
Worlde
.
B.
Thus
we
may
see
that
faith
so
draweth
vs
vnto
God
,
and
bringeth
to
passe
that
we
bend
our Selues
thither
with
all
our
strength
,
where
wee
know
Christe
to
be
,
that
is
to
say
,
where
wee
know
that
those
works
are
,
which
are
approued
and
accepted
of
God
(
And
see
this
thinge
that
is
to
come
passe
]
Or
,
And
see
how
this
thing
which
the
Lord
hath
tolde
vs
is
fulfilled
.
For
they
do
rightly
ascribe
that
vnto
the
lord
,
which
they
had
heard
onely
of
the
Angell
.
For
to
him
whom
they
acknowledge
to
be
the
seruant
of
the
Lord
,
they
geue
so
much
authority
,
as
if
hee
were
the
Lord
him selfe
.
For
this
cause
the
Lord
calleth
vs
vnto
him
,
least
the
maiesty
of
his
worde
might
be
vile
in
the
sight
or
be
holding
of
men
.
Wherefore
let
vs
also
at
this
Day
acknowledg
,
that
whatsoeuer
we
haue
heard
hetherto
concerning
the
byrth
of
the
Messias
,
is
the
worde
and
worke
of
the
Lord
God
.
C.
Moreouer
,
here
we
see
what
a
shame
the
Sheepheardes
thinke
it
for
them
,
to
neglect
the
seeking
of
that
treasure
which
the
Lord
had
shewed
vnto
them
.
For
they
thinke
it
necessary
for
them
vpon
the
knowledg
which
they
had
receiued
,
to
goe
into
Bethlehem
to
see
.
Euen
so
it
is
meete
that
euery
one
of
vs
,
accordinge
to
the
measure
of
faith
which
wee
haue
receiued
,
be
ready
to
follow
whethersoeuer
it
shall
please
God
to
call
.
16.
And
they
came
with
hast
&
found
Mary
&
Ioseph
,
and
the
Babe
layed
in
a
Maunger
.
(
And
they
came
wyth
haste
)
R.
Wonderfully
is
the
Fayth
of
the
sheepheardes
:
who
doe
so
firmely
belieue
the
woorde
of
God
,
the
leauing
their
flocke
in
the
fielde
,
they
seeke
after
Christe
with
speede
.
Let
no
man
thinke
that
they
tooke
this
Iourney
with
small
peril
of
all
that
they
had
.
For
they
fed
&
kept
the
Flocke
which
belonged
to
other
men
:
Wherefore
they
put
in
pearill
,
both
their
goods
,
&
Bodies
.
But
God
which
bringeth
into
perills
,
saueth
also
those
that
are
in
perill
,
and
geueth
vnto
them
greater
Benefits
.
For
while
they
obay
Gods
calling
with
perill
of
the
losse
of
their
flocke
,
they
do
not
only
keepe
their
flocke
in
saufety
,
but
do
also
finde
the
Messias
.
C.
Therefore
in
this
,
Luke
commendeth
obedience
,
that
he
sayth
they
made
haste
:
euen
as
also
the
readines
of
faith
is
required
of
vs
.
(
And
they
founde
Mary
and
Ioseph
)
Bu.
No
man
is
deceiued
with
the
word
of
God
;
no
man
belieuing
with
a
true
faith
,
in
the
true
God
,
is
confounded
,
as
we
here
see
:
for
the
Sheepheardes
founde
all
thinges
in
euery
respect
,
&
after
the
same
maner
as
the
Aungell
had
foretolde
them
.
These
thinges
commend
and
approue
vnto
vs
the
truth
&
certainty
of
the
prophesies
of
God
.
He
is
true
which
promiseth
,
and
fulfilleth
all
thinges
at
the
full
which
hee
doth
promise
.
(
And
the
Childe
layed
in
a
Maunger
)
A.
In
this
thinge
also
the
sheepherds
declare
the
greatnesse
of
their
Fayth
.
C.
For
this
was
such
a
deformed
and
odiouse
sighte
,
that
by
the
same
alone
they
mighte
haue
bene
drawen
away
from
Christe
.
For
what
is
more
vnsauory
than
to
beleeue
him
to
bee
the
King
of
the
People
,
which
was
more
base
in
outwarde
shew
than
any
of
the
common
sort
of
People
?
To
looke
for
the
building
vp
of
the
Kingdome
,
and
for
saluation
to
come
from
him
,
who
by
reason
of
his
Pouerty
&
neede
was
constrayned
to
lye
in
a
Stable
?
Notwithstanding
Luke
writeth
that
none
of
all
these
thinges
stayed
the
Sheepeheardes
,
but
that
they
praysed
GOD
with
admiration
:
namely
,
bycause
the
Maiesty
of
GOD
was
before
their
Eyes
,
and
the
reuerence
of
the
woorde
fixed
fast
in
their
myndes
,
they
easely
ouerpasse
by
the
height
of
their
faith
,
what
soeuer
they
sawe
to
bee
base
and
contemptible
in
the
person
of
Christe
.
And
verely
there
is
no
other
cause
why
the
least
Offences
doe
hinder
our
Fayth
,
or
tourne
vs
out
of
the
righte
way
,
than
bycause
wee
hauing
lesse
regarde
vnto
GOD
than
wee
oughte
,
are
easely
caried
euery
way
.
For
if
so
be
we
had
this
cogitation
only
throughly
fixed
in
our
mindes
,
that
we
haue
a
sure
and
faithfull
Witnesse
from
heauen
,
it
should
be
a
sure
stay
against
all
temptacions
,
and
shoulde
sufficiently
fortefie
vs
against
all
kinde
of
temptacions
.
These
Sheepherds
,
being
perswaded
of
the
certainty
of
the
Worde
,
are
not
offended
with
the
vilenesse
of
Christes
Parents
,
with
the
basenesse
of
Christes
lodginge
,
with
the
contemptible
shew
of
the
maunger
,
but
belieued
this
Childe
to
bee
the
Messias
.
The
proude
Pharises
were
not
worthy
to
behold
such
&
so
miserable
a
Childe
with
humane
eyes
,
nor
to
seeke
him
beinge
so
farre
of
,
and
to
worship
him
for
the
Messias
when
they
had
founde
him
.
And
why
so
?
Bycause
proude
men
are
wonte
to
beholde
rather
the
externall
shewe
of
thinges
then
to
consider
the
woorde
of
God
.
17.
And
when
they
had
seene
it
,
they
published
abroade
the
saying
which
was
tolde
them
of
that
Childe
.
B.
That
the
Sheepheards
published
abroade
those
things
which
they
saw
,
wee
may
gather
by
the
verse
following
.
And
all
which
hearde
it
merueyled
.
Bu.
Hereby
we
gather
that
true
Faith
is
not
without
confession
,
●ith
is
●●twith●●t
con●ssion
.
and
also
that
it
desiereth
that
the
truthe
which
it
hath
once
truely
conceiued
,
may
bee
knowen
to
others
,
to
whom
it
belongeth
to
communicate
the
same
,
as
a
most
exellent
&
incomparable
treasure
.
Whosoeuer
doth
otherwise
,
boasteth
in
vaine
of
Fayth
.
Moreouer
,
the
Sheepheardes
doe
not
publishe
those
thinges
only
which
they
sawe
,
but
those
things
also
which
they
hearde
of
the
Angells
.
Whereby
wee
perceiue
that
aboue
all
thinges
the
fruite
and
vse
or
ende
of
the
works
,
if
,
is
to
be
inculcated
in
the
preaching
of
the
Gospell
.
For
some
doe
onely
set
forth
the
Hystory
,
as
that
the
Lord
is
borne
:
but
they
shew
not
to
what
ende
hee
is
borne
:
Whereas
the
Aungell
taught
the
Sheepherds
that
hee
was
borne
for
the
Saluation
of
his
faithfull
People
.
Furthermore
wee
must
note
that
they
preached
nothinge
but
those
thinges
that
were
most
true
and
manifest
,
which
they
them selues
had
heard
and
seene
.
By
which
example
let
the
ministers
of
the
worde
learne
to
set
before
their
flocke
committed
to
their
charge
,
nothinge
,
but
the
Woorde
of
God
.
Iohn
.
1.1
●
.
Pet.
1.16
.
God
hath
no
neede
of
inuented
Lyes
.
For
the
which
cause
Iohn
saith
,
That
which
we
haue
heard
and
seene
with
our
eyes
,
which
we
haue
looked
vpon
,
and
our
handes
haue
handeled
of
the
Worde
of
Lyfe
,
wee
shew
vnto
you
.
And
those
things
which
those
sheepheards
hearde
&
sawe
,
and
all
the
Apostells
also
as
most
sure
,
must
bee
preached
by
the
Mynisters
of
Christe
to
the
People
of
GOD
,
and
not
their
owne
dreames
;
for
they
are
most
sure
and
certayne
.
C.
Therefore
LUKE
commendeth
heere
the
Faith
of
the
Sheepheards
,
bicause
they
did
sincerely
deliuer
those
thinges
which
they
had
receiued
from
the
Lord
:
and
it
was
profitable
that
this
should
bee
knowen
for
our
sakes
,
that
they
mighte
bee
as
it
were
secondary
Aungells
in
the
confirminge
of
oure
Fayth
.
18.
And
all
they
that
heard
it
,
wondered
at
those
things
,
which
were
tolde
them
of
the
Sheepherds
.
(
And
all
they
that
heard
it
)
C.
Luke
teacheth
that
the
Sheepherds
did
not
publishe
without
fruite
those
thinges
which
they
had
heard
.
And
there
is
no
doubt
but
that
the
Lorde
made
their
speach
effectuall
,
least
it
should
bee
derided
and
scorned
.
For
both
the
condition
of
the
men
(
for
they
were
poore
Sheepherds
)
did
bringe
discredit
,
and
also
the
matter
it selfe
might
seeme
fabulouse
.
But
the
Lorde
suffered
not
this
their
action
which
he
willed
them
to
performe
,
to
bee
frustrate
.
Howbeit
mans
Wisdome
might
mislike
this
way
,
that
the
Lord
should
seeke
to
publishe
his
woorde
by
men
of
so
base
condition
:
Notwithstandinge
bycause
it
might
serue
both
to
beate
downe
the
pryde
of
Fleshe
,
and
also
to
proue
the
obedience
of
Fayth
,
it
is
allowed
of
GOD
him selfe
.
(
Woondered
at
those
thinges
)
R.
The
Hearers
woondered
at
the
straungnesse
of
the
matter
:
but
wee
reade
not
that
any
man
gaue
such
credit
vnto
the
reporte
of
the
Sheepheards
that
hee
sought
for
the
Messias
.
Hereby
wee
may
gather
that
they
woondered
at
the
hearing
of
Gods
power
,
without
the
seriouse
Affection
of
the
hearte
.
Wherefore
,
this
Newes
was
not
published
so
much
for
their
saluation
,
as
that
the
ignoraunce
of
the
People
might
bee
inexcusable
.
19.
But
Mary
kept
those
sayinges
,
&
pondered
them
in
her
heart
.
R.
As
wee
wondered
before
at
the
simple
Faith
in
the
Sheepheardes
which
coulde
bee
shaken
or
quayled
with
no
offences
,
euen
so
now
the
modest
constancy
of
Faith
in
the
virgin
Mary
is
to
be
commended
,
who
gathereth
of
al
those
thinges
which
were
done
concerning
the
childe
certaine
arguments
of
her
fayth
:
being
well
assured
that
the
Lord
our
GOD
,
doth
begin
his
workes
after
a
base
sorte
,
but
ende
them
with
greate
honour
.
Shee
learneth
of
the
Sheepheardes
what
the
Angell
shewed
,
and
what
the
heauenly
company
sange
:
&
yet
holdeth
her
peace
,
laying
vp
in
her
minde
,
and
dilligently
consideringe
in
her
heart
all
those
thinges
which
happened
before
,
and
now
also
at
this
present
time
.
Shee
reserueth
in
secret
vntill
a
conuenient
time
the
mistery
of
her
Virgins
conception
:
she
boasteth
not
vnto
others
her
felicity
.
She
had
offered
and
doth
offer
her selfe
still
to
be
a
Handmayde
vnto
the
worke
and
will
of
the
Lord
:
shee
beholdeth
in
her selfe
a
new
way
,
by
which
the
Lord
intended
to
worke
concerninge
the
saluation
of
mankinde
,
she
considereth
that
all
things
are
full
of
new
myracles
.
C.
And
this
diligence
of
Marye
in
considering
the
workes
of
God
,
is
set
before
vs
for
two
causes
;
First
,
to
the
ende
wee
might
knowe
that
the
custody
of
this
treasure
was
layed
vp
in
her
heart
,
that
the
same
which
shee
kept
in
secret
,
shee
might
reueale
to
others
in
due
time
:
secondly
to
the
ende
all
the
Godly
might
haue
an
example
to
follow
.
For
if
wee
bee
Wise
this
ought
to
be
the
chiefe
exercise
and
study
of
our
whole
Lyfe
,
namely
to
gieue
our
dilligence
to
consider
the
works
of
God
,
which
builde
our
Faith
.
20.
And
the
Sheepheardes
returned
praysinge
and
lawdinge
God
,
for
all
the
things
that
they
had
heard
and
seene
,
euen
as
it
was
tolde
vnto
them
.
(
And
the
Sheepherds
returned
)
S.
The
sheepherdes
returne
to
their
calling
,
neyther
did
they
relinquishe
and
forsake
the
same
bycause
they
were
turned
to
the
Gospell
,
who
all
the
while
that
they
were
in
the
seruice
of
GOD
felt
no
harme
or
losse
.
By
which
example
wee
learne
that
there
shall
no
detrement
or
hurt
come
vnto
vs
,
or
to
our
family
by
the
care
of
Religion
&
Godly
study
,
as
many
falsly
perswade
them selues
.
Yea
,
the
more
studiouse
and
carefull
thou
arte
for
religion
,
the
more
fortunate
thou
shalte
be
in
thy
temporall
affaires
,
except
it
seeme
good
vnto
the
Lord
by
aduersity
to
exercise
thy
pacience
.
(
Praysinge
and
lawding
God
)
C.
This
also
pertayneth
to
the
common
vse
of
our
Faith
,
that
the
Sheepherds
knew
certainely
the
worke
of
God
.
And
the
feruency
of
glorifiynge
God
which
is
commended
in
them
,
is
a
certaine
secrete
vpbrayding
and
reprehending
vs
for
our
negligence
,
or
rather
vnthankfullnesse
.
For
if
so
bee
the
swadlinge
Clothes
of
CHRISTE
coulde
preuaile
so
greatly
with
them
,
that
they
ascended
from
the
Stawle
and
Maunger
vnto
Heauen
,
howe
much
more
effectuall
ought
the
Death
and
Resurrection
of
CHRISTE
bee
vnto
vs
,
to
bringe
vs
vnto
GOD
?
For
CHRISTE
was
not
onelye
taken
vppe
from
the
Earth
,
that
he
might
draw
all
things
after
him
,
but
sitteth
also
at
the
right
Hande
of
his
Father
,
that
wee
beinge
Pilgrimes
in
the
Worlde
may
meditate
with
our
whole
heart
of
the
heauenly
Lyfe
.
A.
Let
vs
therefore
learne
in
all
our
busines
and
affayres
to
remember
our
Lord
and
Redeemer
,
to
prayse
his
Grace
,
and
to
geue
Glory
vnto
hys
name
.
The
effectes
of
faith
are
thankes
geuings
,
by
which
it
declareth
it self
thankefull
towards
God
,
and
prouoketh
others
by
the
confession
of
the
word
to
receiue
the
word
.
(
Euen
as
it
was
toulde
vnto
them
)
C.
Luke
heere
setteth
forth
vnto
vs
the
true
nature
of
piety
,
when
he
saith
,
that
the
testymony
of
the
Aungell
,
was
as
it
were
a
Rule
vnto
the
sheepeherds
to
frame
all
things
by
.
For
faith
is
then
rightly
furthered
by
the
workes
of
God
,
if
so
be
it
directeth
all
things
to
this
ende
,
that
the
truth
of
God
,
which
is
reuealed
in
the
word
,
may
more
brightly
shine
.
21.
AND
when
the
eighte
Dayes
was
come
that
the
Chylde
shoulde
bee
cyrcumcysed
his
name
was
called
Iesus
,
which
was
so
named
of
the
Aungell
.
(
And
when
the
eight
Dayes
was
come
.
R.
Luke
in
fewe
wordes
describeth
the
cyrcumcision
of
our
Lord
Iesus
Chryst
:
But
yet
these
few
wordes
do
set
forth
vnto
vs
the
manifold
Graces
of
God
.
C.
Concerning
the
circumcysing
of
Children
the
eight
Day
wee
haue
spoken
in
the
firste
Chapter
going
before
,
the
59.
verse
.
And
whereas
the
Lord
would
haue
the
cyrcumcision
put
of
vntil
the
eight
Day
,
Circumcision
a
signe
of
the
obser●ation
of
the
law
.
it
may
seeme
to
be
done
in
consideration
of
the
tendernes
of
his
Age
,
because
the
cutting
of
new
born
Chyldren
should
be
daungerous
.
But
God
would
haue
his
son
circumcised
,
to
the
end
,
he
might
make
him
subiecte
vnto
the
,
law
.
For
Circumcision
was
a
Solempne
signe
,
by
which
the
Iewes
entered
into
the
obseruation
of
the
law
.
Paule
sheweth
the
reason
when
he
sayth
.
He
was
made
vnder
the
law
to
redeme
Gala.
44.
those
that
were
vnder
the
Law
.
Chryst
therefore
receiuing
circumcision
professed
himselfe
to
bee
a
Seruaunt
of
the
law
,
to
set
vs
at
libertie
.
And
by
this
meanes
not
onely
the
bondage
of
the
law
was
by
him
abolyshed
but
also
the
shadow
of
the
Ceremony
applied
to
his
sound
body
,
that
it
mighte
shortly
after
haue
an
end
.
For
although
the
abrogation
thereof
dependeth
vppon
the
Death
and
Resurrection
of
Chryst
,
yet
notwithstanding
thys
was
after
a
sort
the
beginning
of
the
same
,
that
the
Sonne
of
God
suffered
hymselfe
to
be
circumcised
.
A.
Whereuppon
the
Apostle
doubteth
not
to
say
that
we
are
deliuered
from
the
cursse
of
the
Law
,
because
Chryst
hath
made
hymselfe
subiect
vnto
the
law
.
B.
And
the
equity
of
the
Law
is
that
which
byndeth
all
men
to
kepe
the
same
,
Gala.
44.
&
which
curseth
and
condempneth
all
those
that
transgresse
the
same
:
But
there
is
no
man
neither
hath
there
ben
any
so
holy
,
that
he
hath
fully
satisfied
&
kepte
,
the
whole
law
.
For
we
are
all
carnall
,
conceyued
and
borne
in
sin
,
&
sould
vnder
sinne
.
Therfore
Chryst
came
into
this
world
and
made
himselfe
subiect
vnto
the
law
by
circumcision
,
(
for
he
which
is
cyrcumcised
saith
Paule
,
Gala.
5.3
.
is
a
dettor
to
the
keeping
of
the
whole
law
)
&
hath
perfectly
fulfilled
the
law
,
that
so
many
as
beleue
in
him
might
be
redemed
from
this
heauy
yoake
of
the
law
,
that
the
law
mighte
henceforth
haue
no
Power
to
curse
or
condempne
them
.
For
the
law
requyreth
perfect
righteousnesse
and
holynes
.
But
to
them
that
beleue
in
Chryst
theyr
sinnes
are
not
imputed
,
but
are
counted
iust
and
holy
through
Chryst
.
And
they
which
are
accepted
for
iust
and
holy
,
they
haue
that
alreadie
whych
the
Lawe
requyreth
.
Namely
,
Righteousnes
and
holines
.
Rom
8.3
.
And
they
haue
the
same
,
not
by
the
merite
of
theyr
Woorkes
,
Rom.
10
4.
but
by
Fayth
through
Chryst
,
who
by
sin
condempned
sinne
in
the
fleshe
,
that
the
righteousnesse
of
the
law
might
bee
fulfilled
in
vs
,
and
who
is
the
ende
of
the
lawe
to
the
iustifying
of
euery
one
that
beleueth
.
Wheruppon
Paule
wryteth
thus
Chryste
hath
redeemed
vs
from
the
cursse
of
the
law
,
Gala.
3.13
being
made
accursed
for
vs
.
(
That
the
Chyld
shoulde
be
cyrcumcised
)
C.
Concerning
Cyrcumcision
reade
the
seuentene
Chapter
of
Genesis
.
(
His
name
was
called
Iesus
)
This
place
testifieth
that
the
accustomed
manner
of
the
Iewes
was
to
name
theyr
Chyldren
on
that
day
that
they
were
cyrcumcised
,
Names
geuen
at
Circumcision
euen
as
we
do
at
this
day
in
the
Solempnization
of
Baptisme
.
And
it
is
very
common
in
the
Scriptures
to
bee
seene
,
that
the
Lord
geueth
the
name
vnto
men
according
to
the
office
to
the
which
hee
calleth
them
.
So
Abraham
being
ordayned
to
be
a
Father
of
many
Nations
was
called
Abraham
,
by
whych
name
the
Lord
expresseth
the
very
same
thing
to
the
which
he
had
chosen
him
.
Gen.
17.4
Therefore
when
this
blessed
Sonne
of
Dauid
was
sence
to
be
the
Sauiour
of
the
world
vnto
the
vttermost
parts
of
the
earth
,
and
that
by
him
alone
the
electe
might
be
redemed
,
necessarilye
be
receiued
his
name
from
aboue
,
by
which
the
very
same
was
signified
.
For
Iesus
,
or
Iehoua
,
(
according
to
the
Hebrew
tongue
)
signifieth
a
Sauiour
:
Math.
1.
according
to
the
Interpretation
of
the
Angell
saying
.
For
hee
shall
saue
hys
people
from
theyr
sinnes
.
Where
it
is
to
bee
noted
that
he
saith
from
theyr
sinnes
,
to
shew
that
he
shal
not
be
a
carnall
Kinge
(
as
the
Iewes
looked
for
)
which
with
Weapons
should
delyuer
the
people
from
earthly
Bondage
,
but
from
their
Sinnes
.
For
by
his
Death
he
hath
once
made
satisfaction
for
the
sinnes
of
all
the
Electe
,
Rom.
8.
●
.
so
that
there
is
now
no
dampnation
to
those
that
beleue
in
Chryste
.
And
not
onely
this
:
but
because
sinne
is
alway
with
vs
,
hee
doth
also
euer
saue
&
preserue
,
least
sin
should
raigne
in
vs
.
He
hath
once
redemed
vs
:
yet
he
doth
alway
preserue
for
euer
.
This
name
God
gaue
vnto
him
(
as
we
said
)
by
the
Angel
.
In
him
therfore
and
in
no
other
,
Saluation
is
to
bee
found
:
because
this
name
was
not
geuen
vnto
hym
by
Fortune
,
Chaunce
,
or
by
Humane
Rashnes
.
And
he
was
not
without
cause
pronounced
by
the
Angell
to
be
Iesus
,
but
to
this
end
that
we
forsaking
all
other
opynion
of
Saluation
,
may
houlde
fast
by
him
as
by
our
onely
Sauiour
.
Whereuppon
the
Scripture
sayth
that
there
is
no
other
name
vnder
heauen
geuen
vnto
men
in
which
they
shal
be
saued
.
Act.
4.12
.
Christes
merites
are
our
Saluation
.
This
prayse
is
wholy
geuen
vnto
Chryst
.
Therefore
it
commeth
not
to
passe
by
our
merite
that
we
are
saued
:
but
Chryst
onely
saueth
vs
by
his
grace
.
Wherefore
we
must
repose
our
whole
trust
of
Saluation
in
the
Merits
of
Chryst
.
(
Which
was
so
named
of
the
Angel
)
C.
The
Angell
noateth
heere
two
Thynges
.
Namely
that
the
Name
of
IESV
was
not
rashly
&
wythout
consideration
geuen
by
men
,
but
by
the
Aungell
from
heauen
.
Secondly
that
IOSEPH
and
MARY
obayed
the
commaundement
of
GOD
.
And
this
is
the
agrement
of
our
Fayth
with
the
worde
of
God
.
Namely
that
hee
speakinge
vnto
vs
firste
by
hys
Woorde
,
our
Faith
also
aunswereth
and
consenteth
vnto
hys
promises
.
Specially
LVKE
commendeth
vnto
vs
the
order
of
Preaching
the
word
when
he
sayth
,
that
Saluation
was
Preached
by
mans
voyce
to
proceede
from
the
mere
grace
of
CHRYST
which
was
promised
of
GOD
by
the
Aungell
.
22
AND
when
the
Dayes
of
purification
,
after
the
Lawe
of
Moyses
were
ended
they
broughte
hym
to
Hierusalem
,
to
present
him
to
the
lord
.
(
And
when
the
Dayes
of
her
.
)
R.
Two
Lawes
are
set
before
vs
in
this
place
out
of
the
old
Testamente
the
one
concerning
the
purging
of
woin
Chyldbed
,
and
the
other
concerning
the
offering
and
sanctifying
of
the
first
begotten
.
The
Law
concerning
the
vncleanes
of
a
Woman
in
Chyldebed
is
thus
descrybed
.
Leu●
.
72.2
When
a
Woman
hath
broughte
forthe
Seede
and
borne
a
Man
Chylde
,
shee
shall
bee
vncleane
seuen
Dayes
,
lyke
as
shee
is
vncleane
when
shee
is
put
a
parte
for
her
Dysease
.
(
And
in
the
eighte
day
the
foreskyn
of
the
Chyldes
flesh
shal
be
cyrcumcysed
.
)
And
shee
shall
continew
in
the
Bloud
of
her
purifyinge
three
and
thyrtie
Dayes
.
C.
Therefore
it
was
meete
that
shee
should
fulfill
the
ryte
of
her
Purging
the
40
day
after
her
deliuerance
.
Notwithstandyng
Mary
and
Ioseph
came
to
HIERVSALEM
for
an
other
cause
.
Namely
,
to
present
Christ
vnto
the
Lord
because
he
was
her
first
borne
Sonne
,
Now
we
must
first
speake
of
purifying
.
(
Purification
.
)
C.
Some
Translations
haue
.
AND
when
the
Daies
of
theyr
purification
&c.
C.
By
which
Woordes
Luke
maketh
both
Mary
and
Chryste
Partakers
of
the
purifying
.
For
this
Pronowne
(
there
)
cannot
by
any
meanes
be
referred
to
Ioseph
.
And
it
is
no
absurdity
to
say
that
Chryst
who
should
be
made
accurssed
for
vs
vpon
the
Crosse
,
tooke
vpon
him
for
our
sakes
our
vncleannesse
,
althoughe
as
touching
him selfe
he
was
without
all
Spot
of
Sinne
:
that
is
to
say
,
if
the
Well
of
all
purenesse
would
be
counted
impure
and
vnclean
to
wash
away
our
spottes
.
They
are
deecyued
whych
thinke
thys
to
be
onely
a
polliticall
Lawe
,
as
though
the
Woman
were
vncleane
before
her
husband
and
not
before
God
.
When
as
rather
both
the
Corruption
of
Nature
is
set
before
the
Eyes
of
the
IEWES
,
Originall
sin
proued
by
the
law
of
purifying
.
and
also
the
remedy
of
Gods
Grace
.
And
this
one
Law
is
sufficiente
to
proue
oryginall
sinne
,
as
it
containeth
a
notable
Testimony
of
the
Grace
of
God
.
For
the
cursse
of
Mankind
could
not
be
more
euydently
declared
,
then
when
the
LORDE
testified
that
the
Infant
commeth
impure
and
Vncleane
from
his
Mothers
Womb
inso
much
that
the
mother
her selfe
is
thereby
polluted
and
defiled
.
Verely
excepte
man
were
borne
a
sinner
,
and
were
by
Nature
the
chylde
of
Wrath
,
and
had
remayninge
in
hym
some
Dregges
of
sin
,
hee
should
not
neede
purifying
.
Wherefore
it
followeth
that
all
were
corrupted
in
ADAM
seeinge
by
the
Mouth
of
the
LORD
they
are
condempned
of
Vncleannesse
.
Neyther
is
it
any
Thynge
Repugnaunte
vnto
this
that
the
Iewes
are
called
Holie
Brawnches
spryngynge
from
a
Holy
Roote
,
Rom.
11.16
.
because
this
Holinesse
came
not
of
them selues
.
For
althoughe
by
the
Pryuilege
of
Adoption
they
were
chosen
to
be
a
holie
People
.
Yet
notwithstanding
they
had
fyrste
that
naturall
Corruption
whych
commeth
from
ADAM
.
Therefore
wee
must
distinguyshe
betwene
the
first
nature
,
and
the
peculyar
benefite
of
the
couenaunt
,
by
which
God
doth
deliuer
his
people
from
the
common
cursse
.
And
to
this
end
belonged
the
legall
purifying
,
that
the
Iewes
might
know
that
theyr
spottes
whych
they
brought
with
them
into
the
worlde
were
washed
away
by
the
Grace
of
Chryst
.
Hereby
also
wee
learne
howe
horrible
the
contagion
of
sin
is
,
whych
doth
in
some
part
defile
the
lawful
order
of
nature
.
We
graunt
that
neither
wedlocke
,
nor
Chylde
bearing
of
them selues
are
vncleane
,
nay
we
confesse
that
the
vice
of
vncleanes
is
couered
wyth
the
holines
of
Wedlocke
:
yet
notwythstanding
so
deepe
and
profounde
is
the
Welspryng
of
sin
,
that
from
thence
do
issue
alwaies
some
vices
which
doe
defile
that
which
otherwise
is
cleane
.
(
To
present
him
before
the
Lord
)
Ex.
34.19
Exo
13.1
.
Nu.
8.16
.
E.
Or
to
offer
and
geue
hym
vnto
the
Lord
,
Concerning
the
presentinge
of
the
first
borne
before
the
Lorde
,
the
Law
prescribeth
a
forme
,
as
is
to
bee
seene
in
these
places
coted
in
the
margent
.
Whereuppon
it
followeth
.
23.
As
it
is
written
in
the
lawe
of
the
Lord
.
Euery
man
Chyld
,
that
first
openeth
the
Wombe
,
shal
bee
called
holy
vnto
the
Lord
.
(
As
it
is
written
in
the
Law
)
C.
The
Lord
commaunded
that
all
the
male
Children
should
be
dedicated
vnto
him
for
a
remembrance
of
the
redemption
.
Because
when
the
Aungell
killed
all
the
first
borne
of
Aegypt
,
hee
spared
the
first
borne
of
Israell
:
afterward
it
was
lawfull
for
euery
one
to
redeme
his
first
begotten
with
a
certaine
price
,
that
was
the
olde
Ceremony
.
Now
,
seeing
the
Lord
is
the
redeemer
of
all
men
,
hee
doth
by
ryghte
challenge
vs
all
vnto
him
from
the
least
to
the
greatest
(
That
first
openeth
the
wombe
.
)
E.
Or
,
which
is
first
begotten
.
(
Shall
bee
called
holy
vnto
the
Lorde
)
The
Hebrew
Phrase
is
.
Hee
shall
be
hallowed
or
consecrated
:
euen
as
it
is
sayd
.
Exo.
13.2
.
Exo
34.19
Sanctify
vnto
me
euery
first
borne
that
openeth
the
Matrix
.
Also
.
Euery
first
borne
is
mine
.
The
Euangelyst
Luke
hath
not
set
downe
the
words
of
the
Law
Verbatim
,
but
thoughte
it
sufficent
to
set
downe
the
sence
onely
of
the
places
before
cited
out
of
the
Bookes
of
Exodus
and
Numbers
.
24.
And
to
offer
as
it
is
sayd
in
the
Lawe
of
the
Lorde
,
a
payer
of
Turtle
Doues
,
or
2.
younge
Pigeons
.
R.
Concerning
the
Oblations
of
women
after
theyr
deliuerance
in
the
day
of
theyr
purifying
,
it
is
thus
written
in
the
Law
.
And
when
the
dayes
of
her
purifying
are
accomplished
for
a
Son
or
for
a
Daughter
,
Leuit.
12.6
shee
shall
offer
a
Lambe
.
But
if
shee
can
not
offer
a
Lambe
,
shee
shall
offer
two
Turtle
Doues
,
or
two
yonge
pigeons
.
C.
Therefore
this
Sacrifice
belonged
to
the
right
of
purifying
,
least
any
man
should
thinke
that
the
same
was
offered
for
the
redeming
of
the
first
begotten
.
(
Or
two
yonge
Pigeons
.
)
C.
When
the
Euangelist
speaketh
of
a
payer
of
Turtle
Doues
,
or
of
two
younge
Pigeons
,
he
taketh
it
as
graunted
vnto
him
,
that
the
pouerty
of
Ioseph
and
Mary
was
so
great
,
that
they
wer
not
able
to
offer
a
Lambe
.
For
this
Exception
is
plainely
set
downe
in
the
twelfth
of
Leuiticus
.
If
any
man
Obiect
and
say
that
the
Magi
a
litle
before
offered
Gold
vnto
Chryst
,
Mat.
2.11
.
wyth
the
which
they
myghte
haue
bought
a
Lambe
,
wee
aunswer
that
we
must
not
thinke
that
they
brought
such
plenty
of
Gold
wyth
them
,
as
inriched
Mary
,
and
Ioseph
.
For
wee
doe
not
read
that
they
brought
with
them
Camels
laden
with
Golde
,
but
it
is
rather
likely
that
theyr
Offering
was
some
small
present
which
they
brought
with
them
onely
for
honors
sake
.
And
the
law
dyd
not
commaunde
that
they
being
poore
should
spende
theyr
Substance
vppon
a
Sacrifice
,
but
making
a
difference
betwene
the
poore
and
the
rich
,
in
offering
theyr
Sacrifices
,
it
eased
them
of
coste
.
Wherefore
there
shall
no
inconuenience
follow
if
we
say
that
Ioseph
and
Mary
gaue
so
much
as
theyr
Ability
woulde
beare
:
although
they
had
some
money
left
in
stoare
to
beare
the
Costes
and
Charges
of
theyr
Iourney
,
and
to
buy
them
fode
.
A.
Moreouer
these
Sacrifices
signified
that
true
and
onely
propitiatory
Sacrifice
,
which
is
the
Death
of
our
Lord
Iesus
Chryst
.
Last
of
all
,
Luke
doth
not
so
often
times
repeate
in
vaine
,
that
Ioseph
&
Mary
did
that
which
was
prescrybed
vnto
them
in
the
law
of
the
Lord
.
For
in
these
Words
we
are
taught
,
to
deuise
nothing
after
our
own
fantasye
in
the
Worship
of
the
Lorde
,
but
to
follow
obediently
that
which
hee
hath
prescribed
in
his
holy
word
.
25.
And
beholde
there
was
a
Man
at
Hierusalem
,
whose
name
was
Symeon
:
And
this
man
was
iust
&
godly
,
looking
for
the
consolation
of
Israell
:
and
the
holy
Ghost
was
on
him
.
(
And
behold
there
was
a
man
)
S.
Luke
commeth
nearer
to
the
principall
Offices
of
Chryst
,
whych
concerned
the
illumination
of
the
Gentiles
and
the
gloryfying
of
the
Israelites
.
This
word
(
Behould
)
is
a
word
of
attention
,
by
which
Luke
seeketh
to
make
the
hearers
geue
diligent
heede
to
heare
the
wonderfull
euente
of
all
things
in
the
person
of
that
olde
Man
Symeon
,
who
alone
amonge
so
great
a
people
as
Israell
was
,
and
in
so
great
Impiety
,
knew
Chryst
to
be
the
Sauiour
and
promised
Messias
.
C.
For
this
story
is
set
downe
that
we
might
know
that
althoughe
thys
whole
People
almoste
had
profaned
them selues
with
the
wicked
contempt
of
God
,
yet
notwithstanding
there
remayned
a
few
which
worshipped
God
of
whome
Chryst
was
knowen
euen
from
his
first
Infancy
.
These
were
the
Reliques
whych
Paule
sayth
were
saued
according
to
the
free
Election
of
GOD
.
And
in
thys
small
Number
the
Church
of
GOD
was
encluded
,
Rom.
11.5
although
the
hie
priests
and
Scrybes
boasted
of
the
Tytle
of
the
Church
.
The
Euangelist
maketh
mention
of
two
only
which
acknowledged
Chryst
at
Hierusalem
,
when
hee
was
brought
into
the
Temple
,
namely
Simeon
and
Anna
,
And
first
of
all
wee
must
speake
of
Simeon
.
Concerning
his
state
and
condition
we
read
not
of
:
it
may
be
that
hee
was
one
of
the
common
sort
of
People
,
and
of
no
fame
.
R.
Therefore
the
Proceedynges
of
Chryst
are
agreeing
with
his
Beginnings
.
For
as
Chryst
was
born
in
misery
and
in
pouerty
,
so
he
is
onely
acknowledged
of
poore
and
abiect
men
.
For
he
is
not
visited
of
Kings
,
but
of
Sheepeheardes
:
he
is
not
worshypped
of
the
Pharisies
but
of
the
Magi
,
who
although
they
were
men
of
great
calling
in
theyr
owne
Countrey
,
yet
notwithstandyng
they
were
contempned
and
despysed
among
the
Iewes
.
To
these
base
beginninges
agreeth
that
also
which
the
Euangelyste
now
describeth
.
For
as
yet
the
Pryests
knew
not
the
Chylde
offered
in
the
Temple
:
as
yet
the
hyghe
Pryestes
salute
him
not
:
as
yet
the
Kynges
honour
him
not
:
but
a
certayne
olde
man
whose
name
was
Symeon
a
Citizen
of
Hierusalem
,
being
Famouse
neyther
for
his
Ryches
,
Dignitie
,
nor
Offyce
,
commeth
to
salute
and
embrace
the
Child
:
who
peraduenture
seemed
in
the
sight
of
men
to
be
out
of
hys
Witts
:
But
what
maner
of
man
so
euer
hee
seemed
to
be
in
the
Iudgment
of
men
,
the
Scripture
highly
commendeth
him
.
For
it
saith
.
(
And
this
man
was
iust
and
Godly
.
)
C.
Luke
commendeth
him
for
his
Righteousnes
and
piety
,
to
the
which
he
addeth
also
the
gift
of
Prophesie
.
Piety
and
righteousnesse
are
referred
vnto
the
two
tables
of
the
Law
,
therefore
in
these
two
partes
consisteth
the
integritie
of
lyfe
.
The
same
also
Luke
testefied
of
Zacharias
and
Elyzabeth
.
(
Looking
for
the
consolation
.
)
C.
It
was
a
Testimony
of
pietie
that
hee
looked
for
the
Consolation
of
Israell
.
For
God
is
not
truly
Worshipped
without
the
trust
of
saluation
which
both
dependeth
vpon
the
Fayth
of
his
promises
,
and
also
especially
vpon
that
restoring
promised
by
Chryst
.
Now
,
seeing
such
wayting
for
Chryst
is
commended
in
Symeon
for
a
rare
Vertue
,
wee
may
thereby
gather
that
at
that
time
there
were
a
fewe
whych
had
the
hope
of
Redemption
in
theyr
hearts
.
Euery
man
had
in
his
mouth
the
Messias
and
the
happy
estate
vnder
the
Raigne
of
Dauid
:
but
no
Man
in
the
meane
time
patiently
bare
the
present
myseries
,
vppon
hope
that
the
Redemption
of
the
Churche
was
at
hand
.
Luke
.
23.
●0
.
Therefore
Symeon
is
praysed
,
as
for
his
greate
Vertue
,
that
hee
looked
for
the
Consolation
of
Israel
.
For
the
whych
cause
also
wee
reade
that
Ioseph
of
Aramathea
was
commended
:
for
that
Kingdome
of
God
which
the
same
Ioseph
looked
for
,
was
that
consolation
of
Israell
which
Simeon
waited
for
,
as
we
haue
noted
vpon
Mat.
Math.
●●7
.
C.
And
as
in
this
the
piety
of
Symeon
appeared
,
that
hee
comforted
himselfe
vppon
hope
of
the
promysed
Saluation
:
Euen
so
at
this
Day
whosoeuer
will
shew
themselues
to
bee
the
Sonnes
of
GOD
,
must
continuallie
desire
the
promised
redemption
.
And
we
must
also
noate
in
this
worde
(
Consolation
)
that
without
Chryste
there
is
mere
Desolation
,
that
is
to
say
Dispayre
.
(
And
the
holy
Ghost
was
vpon
him
)
C.
Luke
speaketh
not
of
the
Spirite
of
Adoption
(
which
belongeth
to
all
the
Chyldren
of
God
,
thoughe
not
alike
)
but
of
a
speciall
maner
of
Prophesie
,
which
more
plainely
appereth
in
the
verse
following
,
where
it
is
said
that
he
receiued
an
answer
of
the
holie
Ghost
,
and
that
being
led
by
the
same
spyrit
,
he
came
into
the
Temple
.
Therefore
thoughe
Symeon
excelled
not
in
temporall
Dignity
and
promotion
.
Yet
notwithstanding
he
was
adorned
with
excellent
Gyftes
as
wyth
Godlines
,
Innocensie
of
Lyfe
,
Fayth
,
and
Prophesying
.
A.
And
there
is
no
doubt
but
that
hee
greatly
desiered
to
see
the
Redeemer
,
for
it
followeth
.
26
And
a
Reuelation
was
geuen
hym
of
the
holy
ghost
,
not
to
se
death
before
he
had
sene
the
Lords
Christ
.
E.
The
like
Reuelation
was
made
to
Ioseph
,
as
you
may
Read
in
the
20.
Ma.
1.
●●
verse
of
the
first
Chapter
of
Mathew
.
Also
concerning
the
Magi
it
is
sayde
,
And
they
were
warned
of
God
in
a
Dreame
.
(
Not
to
see
Death
)
A.
To
see
Death
,
accordinge
to
the
Hebrewe
Phrase
,
signifieth
to
die
.
R.
Behoulde
beere
what
an
excellent
gifte
was
geuen
vnto
Symeon
beyonde
all
the
Patriarkes
and
Prophets
.
For
Chryst
was
promised
to
the
Patriarkes
,
and
his
comming
was
reuealed
vnto
the
Prophetes
:
Yet
notwithstanding
it
was
promised
vnto
none
of
them
that
they
shoulde
see
Chryst
in
this
World
with
their
corporall
Eyes
:
although
they
greatelie
desiered
the
same
.
But
both
happened
to
Symeon
.
Blessed
are
your
Eyes
(
sayth
Chryst
)
because
they
see
,
and
your
Eares
,
because
they
heare
.
For
verely
I
say
vnto
you
,
●3
.
17
.
many
Prophetes
and
righteous
men
haue
desiered
to
see
those
thinges
which
you
se
and
haue
not
seene
them
.
And
there
is
no
doubte
but
that
this
Reuelation
was
made
vnto
Symeon
alone
,
that
from
him
a
general
confirmation
might
come
to
al
the
Godly
.
(
Before
hee
had
seene
the
Lordes
Chryst
)
C.
Chryst
is
called
the
Lords
Chryst
because
hee
was
anoynted
of
the
Father
,
and
receiued
also
with
the
holy
Ghost
the
Dignity
of
a
Kyngdome
&
Pryestehood
.
A.
Concerning
the
whych
thing
.
Read
the
first
of
Mat.
verse
.
16.27
And
he
came
by
inspyration
into
the
Temple
.
And
when
the
Father
and
Mother
broughte
in
the
Chylde
Iesus
,
to
doe
for
him
after
the
Custome
of
the
Law
.
E.
The
Greeke
Text
hath
.
And
he
came
in
the
Spyrite
.
That
is
to
say
,
in
the
Power
of
the
Spyrite
,
or
being
led
of
the
spyrit
to
mete
wyth
Chryst
.
28
Then
tooke
hee
him
vp
in
hys
Armes
,
and
praysed
God
and
sayde
,
LORDE
,
now
lettest
thou
thy
seruaunte
departe
in
Peace
,
accordyng
to
thy
Word
.
(
Then
tooke
he
him
vp
in
his
armes
)
S.
That
is
to
say
,
he
tooke
and
imbraced
Chryst
with
great
Ioy
,
which
was
a
Worke
of
Fayth
.
Heere
now
Symeon
is
made
Partaker
of
his
Fayth
and
hope
:
Heere
now
he
doth
not
onely
se
with
his
eyes
but
doth
also
carry
in
hys
Armes
him
whome
the
Heauen
of
Heauens
cannot
comprehende
,
and
who
in
his
Hande
houldeth
Heauen
and
Earth
,
and
all
thynges
therein
:
And
Symeon
helde
in
his
handes
so
greate
Treasure
as
none
of
the
most
excellent
Kynges
and
Monarches
of
the
world
possessed
.
(
Lorde
now
lettest
thou
thy
seruaunt
.
R.
This
excellente
Verse
consisteth
of
fower
verse●
.
And
as
Zacharias
and
the
Virgin
Mary
,
and
before
them
Moyses
,
Debora
,
Anna
,
Dauid
,
and
many
other
haue
declared
their
thankfulnesse
towardes
GOD
in
Verses
and
coulde
deuyse
no
better
way
to
geue
god
thanks
for
those
benefits
receiued
,
then
with
a
publique
songe
of
the
glory
of
his
name
,
euen
so
Symeon
bursteth
forth
by
the
holy
Ghoste
into
a
Songe
,
by
which
hee
declareth
his
thankefull
mynd
for
the
clemency
&
mercy
of
God
And
in
this
song
he
declareth
Christ
&
se●teth
him
forth
with
great
praises
,
and
magnificent
Epithetes
.
C.
Furthermore
by
this
song
it
is
euident
inough
that
Simeon
beheld
the
son
of
God
with
other
Eyes
,
then
with
the
eies
of
his
Body
.
For
the
external
sight
of
Christ
could
brynge
nothing
but
contempt
at
least
it
would
neuer
haue
satisfied
the
mind
of
the
man
of
god
,
that
with
ioy
he
might
haue
desired
his
end
&
death
being
now
made
partaker
of
his
desire
,
Therefore
the
spirit
of
God
illumined
his
eies
by
faith
that
he
might
behold
the
glory
of
the
son
of
God
though
in
base
&
contemptible
shew
.
When
hee
saith
that
he
departeth
in
peace
,
he
meaneth
that
he
shal
by
with
a
quiet
&
peaceable
mind
as
one
hauing
his
desire
&
wish
.
(
According
to
thy
word
)
R.
Hee
commendeth
the
truth
of
Gods
promise
which
was
that
he
should
not
see
Death
before
he
had
seene
the
Lordes
Chryste
.
The
which
promise
if
it
had
not
bene
made
vnto
him
,
he
should
in
vain
here
haue
made
mention
of
the
word
of
the
Lord
.
A.
He
reioiseth
therefore
that
he
hath
his
desire
,
and
affirmeth
that
hee
will
not
be
vnwilling
to
die
.
C.
But
it
may
be
demaunded
whether
he
should
first
depart
this
lyfe
,
or
whether
Simeon
was
drawne
with
violence
,
as
one
vnwilling
.
I
answer
.
This
circumstance
is
to
be
noted
which
is
added
.
According
to
thy
word
.
For
when
God
promised
the
sight
of
hys
son
,
there
was
iust
cause
why
he
honge
in
Suspence
:
yea
it
behoued
him
to
liue
in
care
,
vntill
he
had
enioyed
hys
desyre
.
This
therefore
is
to
be
noated
because
many
do
falsely
pretend
the
example
of
Simeon
,
boastinge
that
they
would
willingly
die
,
if
so
bee
they
might
first
inioy
this
or
that
thinge
,
the
which
notwithstanding
they
desire
rashly
and
without
the
word
of
God
.
If
so
be
Symeon
had
precisely
sayd
.
Now
I
will
die
with
a
quyet
minde
,
because
I
haue
sene
the
Sonne
of
God
:
he
had
then
shewed
the
weakenes
of
his
faith
but
because
he
had
the
word
of
GOD
for
his
Warrante
,
it
was
lawfull
for
him
to
shunne
Death
,
according
to
the
rule
of
Fayth
,
vntill
the
comminge
of
Chryst
.
(
In
Peace
)
Bu.
As
if
he
should
say
.
Thou
bringest
to
passe
that
I
now
willingly
,
and
with
a
quiet
mind
depart
out
of
this
life
.
Thou
saydst
that
I
at
the
laste
shoulde
then
die
,
when
I
had
seene
the
Sauiour
of
the
Worlde
whom
I
haue
nowe
seene
.
And
nowe
there
resteth
nothing
,
but
that
thou
suffer
me
to
die
,
when
it
shall
seeme
good
vnto
thee
to
call
me
out
of
thys
Worlde
.
By
these
Wordes
Symeon
sufficiently
declareth
,
how
carefully
,
and
with
what
griefe
of
mynde
he
wayted
for
the
comming
of
the
Messias
,
when
that
he
affyrmeth
himselfe
to
be
nowe
in
peace
,
because
he
hath
sene
and
imbraced
Chryst
the
Infant
.
30
For
myne
Eyes
hath
seene
thy
Saluation
.
C.
Although
we
haue
this
phrase
of
Speach
oftentimes
in
the
scriptures
,
yet
notwithstanding
in
these
the
Corporall
beholding
of
Chryst
seemeth
to
be
noated
:
euen
as
if
Symeon
shoulde
say
,
that
he
had
now
the
Son
of
God
present
in
the
flesh
,
whom
before
he
be
helde
with
the
eyes
of
his
myndes
.
(
Thy
Saluation
)
A.
Chryst
is
heere
called
Saluation
,
Act.
4.
●
because
there
is
saluatton
in
no
other
then
in
him
.
For
there
is
no
other
name
geuen
vnder
heauen
among
men
,
in
whom
we
must
be
saued
.
C.
Now
if
so
be
,
the
behoulding
of
Chryst
being
yet
but
an
Infant
could
so
much
preuayle
with
Symeon
,
that
it
made
him
quietly
and
ioyfully
to
dy
how
much
greater
cause
of
peace
and
ioy
haue
we
at
this
day
,
who
haue
sene
all
the
partes
of
our
Saluation
fulfilled
in
Chryste
.
Chryst
is
not
nowe
in
Earth
neyther
do
we
imbrace
hym
in
our
Armes
:
but
his
Deuine
maiestye
doth
clearely
and
plainely
shyne
in
the
Gospell
,
and
he
doth
there
offer
him selfe
to
be
seene
as
it
were
face
to
face
,
not
in
the
infirmity
of
the
Fleshe
any
more
,
but
in
greate
power
of
the
spyrite
,
which
he
declared
in
miracles
,
in
the
Sacrifice
of
his
Death
,
and
in
the
Resurrection
.
To
be
shorte
he
is
so
absente
from
vs
in
body
,
that
yet
notwithstandynge
we
may
behoulde
him
sittynge
at
the
right
hande
of
his
Father
.
A.
We
see
also
what
things
Chryst
hath
done
after
his
Resurrection
,
and
what
manner
Church
he
hath
builded
and
preserued
.
C.
Excepte
this
sight
bringe
peace
of
conscience
vnto
vs
,
that
we
may
goe
chearefully
vnto
death
,
wee
are
more
then
vnthankfull
vnto
God
,
and
do
not
rightly
consider
,
to
how
great
honour
he
hath
aduaunced
vs
.
(
Which
thou
hast
prepared
before
the
Face
of
all
People
.
Esa.
11.10
(
Which
thou
hast
prepared
)
C.
That
is
to
say
,
which
thou
hast
ordayned
or
appoynted
to
be
knowen
of
all
men
:
according
to
this
saying
of
the
Prophet
.
Esa
52.10
.
The
Lord
hath
reuealed
his
holy
arme
in
the
sight
of
all
the
Gentyles
,
and
all
the
endes
of
the
Earthe
haue
seene
the
Saluation
of
our
God
.
Therefore
by
these
woordes
Simeon
geueth
vs
to
vnderstand
that
Chryste
was
ordayned
of
God
,
that
all
People
might
enioy
his
Grace
,
and
that
shortely
after
hee
shoulde
be
exalted
on
hyghe
that
hee
might
bee
seene
of
all
men
.
And
in
this
woord
hee
comprehendeth
all
the
Prophesies
that
haue
ben
,
concerning
the
enlarging
of
the
kingdom
of
Chryst
.
Wherefore
if
Symeon
imbracyng
the
tender
Infante
in
his
Armes
coulde
extend
his
minde
vnto
the
vtmost
ends
of
the
World
,
that
he
might
acknoweledge
his
Power
to
bee
present
euery
where
,
how
much
better
oughte
wee
to
thynke
of
him
at
this
Day
,
nowe
that
hee
is
made
the
Saluation
of
the
Gentyles
,
and
hath
reuealed
himself
to
the
whole
world
.
A.
Chryst
therefore
is
offered
vnto
all
people
,
that
all
men
may
behould
him
as
the
only
author
of
Saluation
.
C.
Wherefore
they
are
far
oute
of
the
way
,
which
would
haue
GOD
soughte
without
Chryst
,
by
whom
we
are
dyrected
the
right
way
vnto
the
Father
.
God
is
hidden
from
vs
,
and
is
inuisible
:
If
wee
will
seeke
him
,
ther
is
no
other
way
but
Chryst
:
he
is
the
marke
whych
GOD
hath
appoynted
if
wee
will
come
vnto
him
.
32
A
Lyght
to
lighten
the
Gentyles
and
the
Glory
of
the
People
Israell
.
E.
In
this
last
Verse
Symeon
declareth
to
what
end
the
Father
reuealed
Chryst
before
all
People
.
Namelie
to
lighten
the
Gentiles
(
whych
before
were
in
darkenes
)
and
to
be
the
glory
of
the
People
Israell
.
A
light
to
lighten
the
Gentiles
is
as
much
to
say
,
as
that
he
may
geue
light
vnto
the
Gentiles
&
expell
al
darkenesse
out
of
their
minds
.
Also
Chryst
himselfe
testifieth
of
hymselfe
.
I
am
the
Light
of
the
World
,
Iohn
.
8.12
who
so
followeth
me
walketh
not
in
darknes
,
but
shall
haue
light
of
Lyfe
.
And
hee
compareth
darkenesse
wyth
Light
,
Good
workes
not
wrought
In●
Chryst
are
darkenes
.
Colo.
3.5
Ephe.
5.3
.
1.
Cor.
6.9
.
in
the
which
darkenesse
the
Gentiles
wer
.
And
whatsoeuer
good
thing
is
wrought
without
Chryst
is
darkenes
:
so
is
the
wisedome
of
the
World
,
the
wisedome
of
the
flesh
,
and
al
maner
of
sinnes
of
the
which
the
Apostle
speaketh
in
these
Chapters
coated
in
the
margent
:
out
of
the
which
places
the
Interpretation
of
this
place
also
may
be
gathered
.
As
by
these
words
also
of
Chryst
himselfe
vnto
Paule
.
I
haue
appeared
vnto
thee
for
thys
purpose
,
to
make
thee
a
Minister
and
a
witnes
both
of
those
thinges
which
thou
hast
seene
,
and
of
those
thinges
in
the
which
I
will
appere
vnto
thee
,
deliuering
thee
from
the
people
,
and
from
the
Gentiles
,
vnto
whom
now
I
send
thee
to
open
theyr
Eyes
,
that
they
may
be
turned
from
Darkenesse
to
Light
and
from
the
power
of
Sathan
vnto
God
that
they
may
receiue
forgeuenes
of
Sinnes
,
Act.
26
16
and
Inheritaunce
among
them
which
are
sanctified
by
faith
that
is
towards
mee
.
Therefore
the
Reuelation
of
the
Gentiles
is
theyr
illumination
and
the
opening
of
theyr
Eyes
by
which
they
see
,
by
which
they
see
that
they
are
in
the
darkenes
of
sinnes
,
and
that
they
must
flee
vnto
Chryst
for
remission
of
sinns
and
newnes
of
life
.
Esa.
42.6
.
R.
But
this
parte
of
the
verse
seemeth
to
bee
taken
out
of
the
wordes
of
the
prophet
speaking
of
Chryst
thus
.
I
haue
made
thee
a
light
of
the
Gentiles
to
open
the
eyes
of
the
blynd
&
to
brynge
those
oute
of
Pryson
that
were
bounde
,
and
in
darkenes
.
And
agayne
he
saith
.
It
is
but
a
smal
thinge
that
thou
art
my
Seruaunt
,
to
set
vp
the
Kindreds
of
Iacob
,
and
to
restore
the
Destruction
of
Israell
.
Esa.
49.6
For
I
haue
made
thee
the
Lighte
of
the
Gentiles
,
that
thou
mayst
be
my
health
vnto
the
ende
of
the
World
.
Also
hee
sayth
.
Get
thee
vp
betimes
and
bee
bright
O
Hyerusalem
,
for
thy
Light
commeth
,
and
the
glory
of
the
Lord
is
rysen
vp
vppon
thee
.
Esay
.
60.1
The
Gentiles
shall
come
to
thy
light
,
and
Kynges
to
the
bryghtnes
that
spryngeth
out
vpon
thee
.
(
And
the
glory
of
the
People
Israel
)
C.
Symeon
doth
not
without
cause
put
a
difference
betwene
Israel
and
the
Gentiles
:
because
by
the
righte
of
Adoption
the
Chyldren
of
Abraham
were
neare
vnto
God
:
but
the
Gentiles
with
whome
God
had
made
no
couenaunce
were
forreiners
from
the
Church
.
Exo.
4.22
.
For
the
which
cause
Israell
is
not
onely
called
the
Sonne
of
God
,
but
also
his
first
begotten
.
Ron
15.8
And
Paule
teacheth
that
Chryste
came
to
be
a
minister
of
the
Circumcision
for
the
truth
of
God
,
to
confyrme
the
promises
made
vnto
the
Fathers
.
Moreouer
so
Israel
is
preferred
before
the
Gentiles
,
that
all
men
generallie
obtaine
Saluation
in
Chryst
.
For
by
this
place
we
gather
that
men
are
naturally
depryued
of
Lighte
vntill
such
time
as
Chryst
the
Son
of
righteousnes
doth
shyne
vnto
them
.
As
touching
Israell
though
GOD
hath
greately
aduaunced
him
to
Honour
,
yet
notwithstanding
Symeon
sheweth
that
his
whole
Glory
depended
vppon
the
Head
alone
,
Christ
promised
to
the
Iewes
belonged
to
Iewes
&
Gentiles
.
because
a
redemer
was
promised
vnto
him
.
R.
Although
therefore
Chryst
bee
the
Glory
of
all
those
which
beleue
in
him
whether
they
be
Iewes
or
Gentyles
:
yet
notwythstandyng
he
is
chiefly
said
to
be
the
Glory
of
Israell
,
because
hee
was
specially
promised
vnto
thys
Nation
:
and
because
whatsoeuer
excellencie
and
maiesty
happened
vnto
the
People
of
Israell
in
this
World
,
the
same
happened
vnto
him
for
Chryste
,
and
through
Chryst
.
For
God
multiplyed
the
seede
of
Abraham
,
and
gaue
vnto
it
victory
ouer
all
his
Ennemyes
,
the
Lande
of
Chanaan
,
the
Kingydome
&
Scepter
of
the
same
:
not
for
their
own
Righteousnesse
,
but
for
Christes
sake
that
they
might
be
a
People
,
in
the
which
the
promises
concerning
Christ
might
bee
reuealed
,
and
mighte
bee
kepte
vntyll
his
Natiuitie
.
Because
of
these
things
the
Iewes
boasted
,
as
witnesseth
Paule
,
saying
.
Behoulde
thou
art
called
a
Iewe
,
and
restest
in
the
Law
,
and
makest
thy
boaste
of
God
.
&c.
And
a
litle
after
that
he
saith
.
Thou
that
makest
thy
boaste
of
the
Lawe
through
breaking
the
Law
dishonerest
thou
God
.
Rom.
2.17
.
To
be
shorte
,
because
Chryst
was
borne
of
Israell
according
to
the
Flesh
:
then
the
which
Glory
,
none
hath
happened
more
Glorious
to
any
people
in
the
whole
world
.
Therefore
the
Iewes
had
cause
to
reioyse
when
they
sawe
Chryst
borne
of
theyr
Nation
according
to
the
promises
:
concerning
the
which
matter
.
Read
these
places
coated
in
the
margent
.
33.
And
his
father
and
mother
marueiled
at
those
things
which
wer
spoken
of
him
.
R.
It
may
seme
straunge
why
Ioseph
and
Mary
shoulde
marueile
at
these
wordes
of
Symeon
,
who
were
certefied
before
by
so
many
Testimonies
that
this
Infant
was
the
true
Messias
and
Sauiour
of
the
World
.
Had
not
Mary
learned
of
the
Aungell
Gabriell
that
shee
should
be
the
mother
of
the
Messias
,
the
Sonne
of
the
highest
?
Was
not
Ioseph
tould
by
the
Aungell
,
that
his
Wyfe
had
conceyued
by
the
Holy
Ghost
the
Sauioure
of
the
World
?
Did
they
not
see
the
Magi
Worshippe
and
acknowledge
him
for
the
most
high
king
?
What
then
happened
vnto
them
now
that
they
wondered
at
the
woordes
of
Symeon
?
May
it
bee
that
they
being
offended
at
Chrystes
humilitie
,
beleeued
none
of
those
thinges
which
they
had
seene
and
heard
.
GOD
forbid
.
For
Luke
meaneth
not
that
they
wondered
as
at
a
newe
thynge
,
but
that
they
reuerently
considered
,
and
imbraced
with
conuenient
admiration
this
Prophesie
of
the
Spirite
vttered
by
Symeon
,
that
they
might
profite
more
and
more
in
the
knowledge
of
Chryst
.
R.
Therefore
they
wonder
not
because
they
beleeued
not
,
but
because
they
beleeue
,
Faith
&
admiration
are
●oyned
toge●her
.
therefore
they
wonder
.
For
they
which
do
not
beleue
,
doe
not
wonder
,
but
do
contemne
and
scorne
.
But
they
which
beleeue
,
the
more
excellent
testimonies
that
they
heare
of
Chryste
,
&
the
more
plainely
that
they
know
CHRIST
,
the
more
they
are
held
with
admiration
.
Whereupon
also
the
name
of
the
Lord
is
called
Wonderfull
,
and
hys
Woorkes
also
:
Not
because
they
are
not
beleeued
,
but
because
the
Godly
heare
them
with
greate
admiration
of
Fayth
.
C.
Therefore
by
thys
Example
of
Chrystes
Parentes
,
we
are
taughte
that
so
soone
as
wee
are
endued
with
a
true
Fayth
,
wee
must
seeke
euen
the
leaste
that
may
be
,
to
confirme
and
increase
the
same
.
For
he
hath
truly
profited
in
the
woorde
of
God
,
which
ceasseth
not
to
marueyle
daily
at
all
whych
he
heareth
,
so
that
the
same
make
to
the
increase
of
Fayth
.
34.
And
Symeon
blessed
them
,
and
sayde
vnto
Mary
his
Mother
.
Behoulde
this
Chylde
is
set
to
bee
the
fall
and
vprysing
agayne
of
many
in
Israell
,
and
for
a
signe
which
is
spoken
agaynst
.
(
And
Symeon
blessed
them
)
C.
If
you
restraine
this
to
IOSEPH
and
MARY
,
it
maketh
no
great
matter
but
because
LVKE
seemeth
to
comprehende
CHRIST
also
,
it
may
bee
demaunded
by
what
right
and
authoritye
Symeon
vsurped
vnto
hym
the
office
of
blessing
.
For
commonly
the
lesse
is
blessed
of
him
which
is
the
greater
,
as
teacheth
the
Apostle
.
Heb.
7.7
.
Also
,
it
seemeth
very
absurd
that
any
Mortall
man
shoulde
pray
for
the
Son
of
GOD
.
Wee
aunswere
,
that
the
APOSTLE
speaketh
not
generally
of
euery
Blessynge
,
but
of
the
Blessynge
of
the
PRYESTE
onely
,
Num.
6.23
.
of
the
which
Mention
is
made
in
the
Booke
of
Numbers
.
For
Men
by
Custome
Salute
and
wysh
well
one
to
an
other
.
But
it
is
more
likely
that
Symeon
rather
blessed
them
as
a
common
man
&
one
of
the
multitude
,
then
as
a
pryeste
.
For
pryest
was
he
none
.
Moreouer
it
is
no
absurdity
if
we
say
that
he
prayed
for
the
happy
successe
of
the
kingdome
of
Chryst
.
R.
Therefore
Symeon
saluted
them
,
wished
them
well
and
prayed
that
they
might
haue
prosperity
.
(
Behould
this
Chyld
is
set
to
be
the
fall
)
A.
Symeon
added
to
his
blessing
that
which
seemeth
far
contrary
to
the
promises
.
R.
For
before
hee
set
forth
Chryste
with
excellent
tytles
.
He
called
him
the
Saluation
of
God
,
the
lighte
of
the
Gentiles
,
and
the
Glory
of
the
People
Israell
:
a
little
before
hee
blessed
them
all
,
and
wished
that
all
things
might
happen
well
and
prosperouslie
vnto
them
:
and
now
hee
seemeth
to
vtter
the
cleane
contrary
concernynge
Chryst
.
Hee
saith
that
he
shall
bee
the
Destruction
of
many
in
Israell
,
and
a
signe
whych
is
spoken
againste
.
Howe
doe
these
thinges
agree
with
the
tytle
of
Saluation
and
Glory
?
A.
But
the
olde
man
doth
not
here
dote
or
speake
hee
knoweth
not
what
,
but
beinge
rather
led
by
the
holy
ghost
,
he
preacheth
that
concerning
Chryste
,
which
was
shewed
longe
before
by
the
Prophetes
,
as
wee
shall
see
anone
.
C.
Simeon
dyrected
this
speach
properly
vnto
Mary
.
Notwithstandyng
it
doth
generally
belonge
to
al
the
Godly
.
This
admonition
was
very
necessarie
for
the
Vyrgin
,
least
she
beginning
with
Ioy
should
exceede
in
sorrowe
in
the
ende
.
And
to
this
ende
also
it
serued
that
she
might
not
looke
to
haue
Chryst
receyued
with
the
general
consent
of
the
people
,
but
that
she
might
rather
arme
her selfe
agaynst
with
inuincible
fortitude
against
all
contrarie
assaultes
.
And
wyth
all
the
purpose
of
the
holy
Ghost
is
to
geue
vnto
all
the
Godly
a
generall
Lesson
,
that
seeing
the
world
to
resiste
Chryst
of
malicyous
wickednes
,
they
should
notwythstanding
be
nothing
at
all
dyscouraged
therewith
.
Wee
know
what
a
greate
let
the
Obstinacie
and
vnbeliefe
of
the
worlde
is
vnto
vs
:
but
we
may
wel
inough
ouercome
the
same
if
wee
wyll
beleue
in
Chryst
.
For
wee
shall
neuer
see
men
so
well
disposed
that
the
greater
parte
will
follow
Chryst
,
Wherefore
they
must
needes
be
thus
instructed
which
wil
be
the
disciples
of
Christ
that
they
may
abyde
in
his
fayth
.
But
this
among
all
other
was
the
greatest
temptation
,
that
Chryst
came
among
his
owne
,
and
his
owne
dyd
not
onelie
receiue
him
,
but
reiected
hym
,
who
notwithstanding
boasted
them selues
to
be
the
Church
of
God
:
but
specially
because
the
high
pryestes
&
scrybes
to
whom
the
Regiment
of
the
church
was
committed
,
were
his
mortal
Enemies
.
For
who
woulde
haue
iudged
him
to
haue
bene
theyr
king
of
whom
he
seemed
to
be
so
opprobriously
reiected
?
Therefore
not
without
cause
Symeon
foresheweth
that
Chryst
was
ordained
to
be
Destruction
to
many
,
&
that
amonge
the
people
of
Israell
.
But
wee
must
noate
that
destruction
came
here
hence
,
for
that
the
vnbeleuing
doe
resist
and
kicke
agaynst
him
:
the
which
is
straighte
after
expressed
,
when
Simeon
calleth
him
a
signe
which
is
spoken
agaynst
.
(
And
for
a
signe
which
is
spoken
agaynst
)
C.
Therefore
because
the
vnbeleuing
are
Rebels
vnto
Christ
they
crushe
and
breake
them selues
vppon
him
.
Whereuppon
followeth
theyre
destruction
.
Euen
as
if
Symeon
should
say
.
Hereof
wee
may
beholde
the
mallice
of
men
,
yea
the
wicked
inclination
of
mankynde
,
for
that
all
men
,
euen
as
if
they
had
conspyred
together
,
Christ
is
destruction
to
the
vnbeleuing
.
doe
withstand
and
resiste
him
.
For
there
coulde
not
be
such
a
generall
consente
of
thys
worlde
to
gainesay
the
Gospel
,
except
there
were
a
certayne
naturall
stryfe
&
contention
betwene
the
Sonne
of
God
and
men
.
For
although
the
Enemies
of
the
Gospell
do
disagree
among
themselues
,
and
are
drawen
into
diuerse
partes
and
fashions
,
eyther
by
ambition
or
fury
,
yet
notwithstandynge
in
this
they
all
agree
,
to
withstande
the
Sonne
of
God
.
Wherefore
it
is
truly
sayd
,
that
it
is
to
euidente
a
proofe
of
mans
wickednesse
,
that
Chryste
is
in
many
places
resisted
.
And
although
it
seeme
to
bee
to
monsterous
outrage
for
the
world
to
rebell
agaynste
the
maker
of
the
same
:
yet
notwythstandyng
because
the
Scripture
hath
foreshewed
that
the
same
should
come
to
passe
,
there
is
no
cause
why
such
Examples
should
trouble
vs
,
but
rather
our
faith
beyng
armed
with
those
weapons
may
prepare
it selfe
to
fight
with
the
contradiction
of
the
world
.
And
because
God
doth
now
gather
vnto
himselfe
an
Israell
out
of
the
whole
world
,
and
there
is
no
more
difference
betwene
the
Iewe
and
the
Gentile
,
the
same
must
now
befall
which
we
reade
came
then
to
passe
.
Esay
sayde
in
hys
time
.
He
is
the
stone
to
stumble
at
,
the
rocke
to
fall
vpon
,
and
a
Snare
,
and
meete
to
both
the
houses
of
Israell
.
From
that
time
the
IEWES
haue
neuer
ceassed
to
spurne
&
kyck
agaynst
God
:
but
specially
they
withstoode
Chryst
.
Now
at
this
Day
they
whych
call
them selues
Chrystians
vse
the
like
outrage
:
yea
they
which
doe
proudly
arrogate
vnto
themselues
the
pryncipal
gouernement
of
the
Church
,
do
bende
theyr
whole
power
to
oppresse
Chryst
.
But
let
vs
remember
,
that
they
so
lytle
preuayle
,
that
at
the
lengthe
they
are
crushed
and
broken
to
pieces
.
For
vnder
this
word
Destruction
,
the
holie
Ghost
threateneth
such
grieuouse
punishment
vnto
the
vnbeleeuing
,
to
the
end
we
may
learne
to
keepe
our selues
far
from
,
Fellowship
with
Christs
ennemies
,
is
perillous
.
least
our
fellowship
with
them
bryng
vppon
vs
the
lyke
Destruction
.
And
yet
we
may
not
beare
the
lesse
loue
vnto
Chryst
,
because
at
his
rysing
many
fall
:
2.
Cor.
2.
because
the
sauour
of
the
Gospel
is
alway
sweete
and
acceptable
vnto
God
,
although
to
the
wicked
world
it
be
deadely
.
If
any
man
demaunde
how
Chryst
is
an
occasion
of
destruction
to
the
vnbeleeuing
,
which
are
already
in
Destruction
,
though
he
were
not
,
wee
easely
aunswer
,
that
they
are
in
double
Destruction
,
which
do
willingly
depryue
themselues
of
that
saluation
,
which
God
offereth
vnto
them
.
Therefore
Destruction
heere
signifyeth
a
Double
punishment
,
whych
remayneth
for
all
the
vnbeleeuing
,
after
that
they
haue
wittingly
and
wyllingly
warred
agaynst
the
son
of
God
.
A.
The
very
same
thinge
our
Sauyour
Chryste
noted
by
the
Similitude
whych
he
propounded
saying
.
Whosoeuer
falleth
vpon
this
stone
shall
bee
broken
,
Mat
21.44
Ioh.
9.37
.
but
vppon
whome
soeuer
it
falleth
,
it
shall
al
to
grynd
him
.
For
when
the
kingdome
&
righteousnesse
of
GOD
is
openly
Preached
.
Sathan
styrreth
vp
those
whome
he
houldeth
Captiue
,
that
the
more
clearely
the
truth
is
offered
vnto
them
the
more
they
withstande
the
same
and
that
the
more
they
fill
vp
the
measure
of
theyr
Impiety
,
so
much
the
more
they
might
be
stricken
wyth
furor
and
madnesse
,
in
somuch
that
a
man
may
see
many
voyde
of
common
sence
and
reason
.
This
same
happened
to
the
Israelites
.
For
they
which
in
their
owne
conceypte
seemed
to
be
very
wise
,
being
offended
at
the
Doctrine
of
Christ
were
made
so
blynd
that
they
omitted
no
Cruelty
vnpractysed
vppon
our
sauiour
himselfe
.
Vntill
they
hauyng
sufficiently
prouoked
the
wrath
of
God
vppon
themselues
,
were
quyte
cut
of
and
cast
into
perpetuall
Destruttion
.
(
And
vprysing
agayne
.
)
S.
That
is
to
say
to
be
an
occasion
of
vprysinge
,
&
of
Saluation
.
For
in
what
a
remnaunt
of
Israell
were
saued
,
and
are
as
yet
saued
,
Chryst
is
the
occasion
thereof
,
being
apprehended
by
fayth
.
C.
Therefore
this
Consolation
is
set
agaynst
the
first
parte
,
which
mytigateth
the
matter
,
odiouse
vnto
oure
sence
.
For
this
is
grieuous
to
be
heard
(
If
nothing
else
be
added
)
that
chryste
is
a
stone
of
offence
,
which
with
hardnes
breaketh
the
greatest
part
of
men
.
Therefore
the
Scripture
putteth
vs
in
mynde
of
hys
other
office
also
.
Namely
,
that
the
Saluation
of
men
standeth
vppon
him
:
as
sayth
also
the
Prophet
.
Esay
.
8.13
Blesse
yee
the
LORD
of
Hostes
,
let
him
be
your
Forte
,
and
he
shall
bee
your
Defence
and
stronge
Tower
.
Reade
the
second
Chapter
also
,
of
the
first
Epystle
of
Peter
,
beginninge
at
the
4.
verse
.
Therefore
,
least
this
bee
to
terryble
vnto
vs
,
that
Chryst
is
sayd
,
to
bee
a
stone
of
offence
,
let
vs
by
and
by
set
agaynst
it
,
that
he
is
also
called
the
corner
stone
,
by
which
the
Saluation
of
all
the
Godly
is
sustayned
.
Yea
let
vs
call
to
mynde
to
our
comfort
,
that
the
one
is
Accidentall
,
and
the
other
proper
.
C.
Furthermore
it
is
worthy
to
be
noted
,
that
Chryst
is
not
called
the
Piller
of
the
Godly
,
but
the
Resurrection
.
For
the
state
of
men
is
not
such
that
it
is
good
for
them
to
abide
in
the
same
.
Therefore
before
they
rise
from
Death
,
they
must
begin
to
liue
.
(
Of
many
in
Israell
)
S.
Hee
excepteth
heere
those
remnaunts
of
the
which
the
prophet
speaketh
.
The
Remnaunt
of
Iacob
shall
bee
conuerted
vnto
the
Lord
their
God
.
Esay
.
10.11
Read
the
11.
to
the
Rom.
Verse
.
4.
35.
And
moreouer
the
sword
shall
pearce
thy
Soule
,
that
the
thought
of
many
hearts
may
be
opened
.
(
Moreouer
the
Swerde
(
E.
This
word
(
Moreouer
)
is
not
here
superfluously
added
,
signifying
that
the
person
is
chaunged
,
and
that
there
is
heere
the
beginning
as
it
were
of
new
sorrow
.
C.
This
Admonition
serued
very
well
to
the
comfortyng
of
the
Vyrgins
mynde
,
that
it
might
not
be
ouerwhelmed
with
griefe
,
when
she
should
come
to
sustayne
those
sharpe
bruntes
&
Assaultes
whych
shee
could
not
auoyde
.
R.
It
may
be
that
it
pleased
the
Lord
thus
to
presse
her
downe
,
leaste
shee
should
waxe
prowde
vpon
truste
of
the
Flesh
.
For
if
so
be
a
prycke
of
the
flesh
were
geuen
to
Paule
least
the
gretnes
of
the
Reuelations
should
puffe
him
vp
.
Why
may
we
not
thinke
that
the
lyke
was
geuen
to
Mary
being
so
highely
aduaunced
to
honour
?
2.
Cor.
12.
Therefore
she
is
admonished
to
prepare
her self
to
beare
sorrow
(
For
in
this
place
,
this
word
(
Soule
)
signifieth
the
Place
of
the
Affections
)
as
if
hee
should
say
.
And
thou
which
art
the
mother
of
the
sonne
of
GOD
,
considerest
how
great
this
grace
is
,
and
hast
iuste
cause
to
glory
in
GOD
:
but
yet
thou
shalt
not
be
in
euery
point
blessed
For
thy
Son
came
not
to
lead
a
life
fre
from
al
sorrow
&
paine
,
but
to
abide
sharpe
conflictes
.
Therefore
thou
shalte
bee
partaker
with
him
in
his
Crosse
:
and
not
onely
that
,
but
also
thou
shalt
feele
great
griefe
,
euen
as
if
a
sword
wer
thrust
through
they
brest
.
C.
Wherefore
although
Maryes
Fayth
were
shaken
with
many
temptations
,
yet
notwithstanding
she
had
bitter
contention
with
the
Crosse
,
with
the
which
Christ
might
seeme
to
be
quyte
ouerwhelmed
with
destruction
.
And
although
she
was
at
no
time
swallowed
vp
of
grief
,
yet
neuertheles
she
had
not
such
a
stony
heart
&
so
flinty
,
but
that
the
same
was
grieued
,
euen
as
the
constancy
of
saints
differeth
much
from
senceles
blockishnes
(
That
the
thoughts
of
many
harts
may
be
opened
)
When
the
light
of
the
Gospel
ariseth
,
&
sundry
persecutions
therwithal
,
them
do
appeare
the
affections
of
the
hart
which
before
wer
hid
.
For
mans
simulation
may
be
so
cloked
&
hid
that
without
Chryst
they
cannot
be
sene
.
But
Christ
with
his
light
discouereth
al
deceipte
&
maketh
hipocrisy
naked
.
Therefore
by
right
this
office
is
geuen
vnto
hym
that
he
maketh
the
secret
affections
of
the
heart
manifest
.
But
when
the
crosse
is
ioyned
with
doctrine
,
hee
doth
more
narrowly
examine
the
hearts
of
men
,
for
they
haue
imbraced
Chryst
by
external
profession
,
cannot
abide
to
beare
the
crosse
,
&
because
they
se
that
the
church
is
subiect
to
sundry
afflictions
,
they
quickly
forsake
their
place
.
G.
This
was
manifest
in
the
time
of
Chryst
passion
.
For
they
which
imbraced
Christ
only
in
outward
shew
discouered
their
hipocrysy
:
on
the
contrary
part
,
they
which
estemed
better
of
Christ
(
as
did
Ioseph
of
Aramathia
,
&
Nicodemus
)
declared
their
sincere
affection
toward
him
.
And
this
is
alway
sene
that
when
Christ
suffereth
in
his
members
,
the
secrets
of
many
mens
harts
are
reuealed
.
36.
And
there
was
a
Prophetise
,
one
Anna
,
the
daughter
of
Phanuel
,
of
the
tribe
of
Asser
,
which
was
of
a
great
age
,
&
had
liued
with
a
husband
7.
yeres
from
her
Virginity
(
And
ther
was
a
prophetise
)
R.
Iesus
had
receiued
testimony
from
Zacharias
the
priest
from
Elizabeth
his
wife
,
from
the
Vyrgin
Mary
,
from
the
Angels
,
from
the
shepheards
of
Bethelem
,
&
from
the
Magi
,
that
is
to
say
,
from
men
of
al
sorts
,
age
&
condition
.
Therfore
now
that
he
might
haue
the
testimony
of
a
widow
also
.
Luke
bringeth
forth
Anna
,
that
we
might
haue
it
confirmed
&
approued
by
many
straunge
&
inuincible
arguments
&
testemonies
of
all
sorts
of
persons
,
that
God
sent
his
son
to
be
the
sauiour
of
the
world
.
C.
But
Luke
maketh
mention
here
only
of
2.
of
whom
Chryst
was
receiued
,
when
he
was
offered
in
the
Temple
,
&
that
to
this
end
,
namely
that
we
myghte
learne
to
prefer
that
which
belongeth
vnto
God
before
the
whole
world
thogh
it
be
very
smal
.
The
Scribes
&
hye
priests
wer
very
glorious
in
those
dais
but
seing
the
spirit
of
God
rested
vppon
Symeon
&
Anna
,
(
of
the
which
almost
all
the
Prynces
were
voyd
)
these
two
alone
,
deserued
more
reuerence
,
then
that
greate
multytude
of
those
whych
were
outwardely
paynted
and
garnyshed
.
For
this
cause
first
the
Age
of
Ann
is
put
downe
.
Secondly
she
is
commended
to
be
a
Prophetyse
.
And
thyrdelie
shee
is
praysed
hyghely
for
her
Godlynes
and
chaste
Lyfe
:
For
these
thynges
are
they
which
by
ryght
brynge
Estymation
and
credite
vnto
men
.
And
Verely
there
are
none
more
deceyued
by
outwarde
Counterfayte
shewes
,
then
they
whych
by
the
Vanitye
of
theyr
Dysposition
are
addyeted
to
Fallacyes
,
and
Hypocryticall
Vysors
.
B.
LVKE
also
noateth
Learning
to
bee
in
thys
Widow
,
when
he
sayth
,
that
shee
was
a
Prophetesse
,
that
is
to
say
,
Learned
and
exercysed
in
the
Scriptures
,
expert
of
Gods
wil
,
and
ensypred
with
the
holy
Ghost
.
For
,
(
as
we
may
coniecture
by
diuers
places
of
Scripture
)
a
Prophete
seemeth
properly
to
signify
a
man
endued
by
the
inspyration
of
the
Spyrit
wyth
the
knowledge
of
deuine
things
aboue
other
men
,
and
which
can
instructe
others
concerning
the
wil
of
the
Lord
.
Hereupon
this
Name
was
speciallie
applyed
to
all
those
which
were
specyally
addicted
to
deuine
things
,
yea
whosoeuer
by
the
inspiration
of
the
spyrite
spake
straunge
things
,
were
sayde
to
prophecie
.
So
we
may
read
of
Saule
.
And
the
euill
Spyrite
sente
of
God
came
vppon
Saule
,
1.
Ki.
18.10
and
he
prophecyed
in
the
middest
of
the
house
.
What
other
thinge
do
these
words
(
And
he
prophecied
)
signifie
than
that
he
spake
straunge
&
vnwonted
things
?
Whereuppon
also
they
which
were
endued
with
the
good
Spyrit
of
God
and
spake
of
deuine
thinges
haue
seemed
vnto
carnall
men
to
be
out
of
their
wits
.
So
it
was
sayde
of
him
whome
Elyzeus
sent
to
annoynt
Iehu
Kynge
.
Ki.
1.9.11
Act.
26.24
Wherefore
commeth
this
mad
man
vnto
thee
.
So
Festus
thoughte
Paule
to
bee
mad
when
hee
spake
of
deuyne
thynges
.
Therefore
flesh
and
Bloude
iudgeth
that
to
be
mad
which
it
cannot
reache
vnto
.
So
that
true
and
Godlie
prophesying
seemeth
to
be
a
certayne
ability
both
to
know
and
also
to
shewe
forth
fully
and
certainely
the
Wyll
of
God
,
to
the
profite
of
the
Church
which
ability
commeth
by
the
instincte
&
inspyration
of
the
holy
Ghost
.
Part
hereof
is
a
certaine
foresight
and
foreshewing
of
thynges
to
come
,
or
else
of
thinges
hidden
:
and
parte
(
the
whych
in
deede
is
more
deuyne
)
is
an
Ability
to
speake
more
aptly
of
God
,
and
Godlines
.
Howbeit
yee
shall
very
seldome
finde
that
they
are
called
Prophetes
,
who
haue
not
the
gifte
of
foresight
and
foreshewing
things
to
come
,
or
els
the
knowledge
to
shew
matters
so
secrete
and
hidden
,
that
it
is
not
possyble
for
mans
wit
to
reach
vnto
them
:
as
was
that
whych
Samuell
sayde
to
Saule
concerning
the
Asses
which
he
sought
,
and
Elizeus
to
his
Seruaunt
Giezi
tould
what
hee
had
taken
of
Naaman
the
Syrian
:
1.
Ki.
9.20
4
Ki.
5.25
.
Also
Chryst
toulde
Nathanaell
where
he
was
,
when
he
was
called
of
Phyllip
.
Ioh.
1.48
.
Whereupon
God
geueth
a
marke
whereby
a
true
Prophete
may
be
knowne
in
the
18.
Chapter
of
Deuteronomy
the
22.
verse
.
Namely
that
the
same
which
the
prophet
foresheweth
shall
come
to
passe
.
Howbeit
in
the
13.
Cap.
of
the
same
Booke
,
another
Marke
is
geuen
vnto
him
,
as
that
hee
shall
not
withdrawe
the
people
from
worshipping
God
alone
.
For
it
may
be
that
GOD
willing
to
try
his
people
will
suffer
that
to
come
to
passe
whych
the
false
Prophet
hath
foreshewed
.
Hereuppon
Saules
Page
goinge
about
to
proue
Samuel
to
be
a
true
prophet
sayd
of
him
.
Behould
there
is
in
this
City
a
Man
of
God
,
and
he
is
an
honourable
man
,
all
that
he
saith
commeth
surely
to
passe
.
And
thys
seemeth
to
be
the
meaning
of
Paule
when
he
sayth
.
But
if
al
Prophesie
,
and
ther
come
in
one
that
beleeueth
not
,
or
one
vnlearned
,
hee
is
rebuked
of
all
men
,
he
is
iudged
of
all
men
,
and
so
are
the
secretes
of
his
hearte
made
manifest
,
&
so
hauing
fallen
downe
on
his
Face
,
he
will
worship
God
,
saying
that
God
is
in
you
of
a
truth
.
What
meaneth
this
.
Hee
is
rebuked
of
all
men
,
1.
Cor.
1●
.
24
.
he
is
iudged
of
all
men
,
and
so
are
the
secretes
of
his
heart
made
manifest
.
But
onely
that
the
Prophets
by
the
instincte
of
the
Spyrite
reueale
the
secretes
of
his
heart
?
the
which
seeynge
no
man
can
doe
of
himselfe
,
the
vnbeleeuing
or
vnlearned
knoweth
for
a
suertie
,
that
God
doth
worke
and
speake
in
them
.
Nowe
the
People
of
Israell
had
alwayes
almoste
many
such
Prophets
of
the
Lord
,
which
knewe
and
could
speake
by
Visions
,
or
by
dremes
or
by
the
motion
and
instincte
of
the
spyrite
concerning
the
will
of
God
in
dyuers
thinges
,
and
also
concerninge
the
actes
of
men
,
far
exceeding
mans
capacity
.
Yea
,
these
were
not
wantynge
in
the
primitiue
Church
.
Act.
13.2
.
For
ther
were
such
Prophets
&
teachers
in
the
church
of
Antioche
,
who
worshippinge
God
with
fasting
and
prayer
,
Act
11.28
the
holy
ghost
sayd
,
Act.
21.11
Seperate
me
Barnabas
&
Saule
,
for
the
Worke
wherein
I
haue
called
them
.
Such
a
one
was
Agabus
,
who
foreshewed
the
greate
Famine
to
come
,
&
and
the
imprysonment
of
Paule
.
Act.
5.3
Peter
also
declared
this
kynde
of
Prophesie
,
when
he
discouered
the
deceipt
of
Ananias
and
Saphyra
.
And
althoughe
no
man
hath
the
name
of
a
Prophet
in
the
scripture
which
is
not
endued
wyth
the
foresight
and
foreknowledge
of
things
to
come
,
yet
notwythstanding
the
pryncipall
Offyce
of
Prophets
hath
ben
by
the
instyncte
and
Reuelation
of
the
Spirite
to
leade
vnto
Godlynes
.
Whereupon
the
Apostle
Paule
sayth
.
Hee
which
prophesieth
speaketh
vnto
men
Edification
,
Exhortation
and
Consolation
.
Co.
14.3
Such
were
the
most
excellent
prophets
in
the
Scripture
.
As
Moses
,
Samuell
,
Elyas
,
Elyzeus
,
Esayas
,
Ieremy
,
Daniel
;
and
others
.
●xo
15.20
●edg
4.4
.
Ki.
22
14
●●e
.
13.17
.
And
such
gyfts
the
Lord
hath
geuen
to
Women
,
as
we
may
reade
of
Mary
the
sister
of
Moses
.
Of
Debora
,
the
wyfe
of
Lapidoth
a
Iudge
in
Israel
,
of
Holda
also
and
others
,
Amonge
these
as
amonge
the
Prophets
also
,
there
were
sometime
found
Lyars
,
agaynste
whom
Ezechyell
wrote
.
Luke
calleth
thys
Anne
a
Prophetyse
to
the
end
his
Testemony
mighte
be
of
greater
waight
,
because
she
spake
with
Authoritye
,
and
not
as
a
common
woman
.
(
The
Daughter
of
Phanuel
)
BV.
Luke
also
sheweth
her
stocke
and
Kindred
,
when
he
sayth
that
shee
was
the
Daughter
of
Phan●ell
,
who
no
doubte
in
those
Dayes
for
his
greate
vertues
was
very
famous
.
(
Of
the
Trybe
of
Asser
)
R.
Among
the
twelue
Trybes
of
Israell
,
Asser
was
almost
the
least
in
Dignity
and
Estymation
,
Whereuppon
Anna
was
counted
the
more
abiect
in
this
worlde
,
because
she
came
of
one
of
the
lest
tribes
in
Estimation
.
But
it
is
well
.
For
God
dwelleth
on
highe
,
and
beholdeth
base
Thynges
in
Heauen
and
in
earth
and
chooseth
those
things
whych
are
vyle
and
contemned
in
this
worlde
,
to
make
those
things
which
are
glorious
and
honourable
ashamed
.
1.
Co.
1
,
17
Therefore
the
more
abiect
that
Anna
was
for
the
basenesse
of
her
Tribe
in
this
World
,
the
more
she
was
iudged
feete
of
the
Lord
our
God
to
testefy
of
Chryst
.
(
From
her
Virginity
)
A.
That
is
to
say
,
from
the
time
that
she
was
mariage
able
.
C.
This
is
spoken
to
the
end
we
myght
know
that
shee
was
a
widowe
in
her
floryshing
time
.
For
she
was
depryued
of
her
husband
shortly
after
her
mariage
.
For
shee
liued
in
matrimony
onely
seuen
yeres
And
in
that
she
maryed
not
agayne
,
being
lusty
and
yonge
of
Age
her
Temperance
and
Shamefastnes
is
commended
.
37
And
this
widow
was
about
foure
score
,
and
fower
yeres
,
which
departed
not
from
the
Temple
,
but
serued
GOD
wyth
Fastynges
and
Praiers
Night
and
Day
.
(
And
this
widow
was
about
)
C.
Thys
may
be
expounded
two
maner
of
wayes
,
namely
,
that
thus
much
time
was
spent
from
the
first
begynning
of
her
widowhead
,
or
els
that
she
liued
so
longe
.
If
you
recken
fower
score
and
fower
yeres
from
her
widow
head
,
it
followeth
that
she
was
aboue
a
hundreth
yere
olde
:
but
wee
omitte
this
.
(
Which
departed
not
from
the
Temple
.
)
C.
This
is
a
hyperbolicall
kynd
of
Speach
,
the
sence
wherof
notwithstanding
is
manifeste
,
that
Anna
was
very
seldome
out
of
the
Temple
.
(
But
serued
God
with
fastinges
and
)
B.
These
woordes
are
not
so
to
bee
vnderstoode
,
as
though
this
widow
wer
negligente
in
seeking
those
Thynges
which
were
necessary
for
this
Lyfe
,
Psal.
1.2
.
or
as
though
she
did
nothing
els
but
fast
and
pray
,
and
dyd
vse
necessary
foode
,
but
rather
that
these
were
the
pryncypall
thynges
which
shee
dyd
,
and
was
pryncipally
conuersant
in
these
things
.
Euen
as
the
iust
man
is
sayd
to
medytate
in
the
Law
of
God
Night
&
day
.
And
we
vse
to
say
,
that
he
which
laboreth
much
,
laboureth
Day
&
Nighte
.
C.
But
we
must
noate
,
that
this
is
not
a
rule
prescribed
vnto
all
men
,
neither
ought
this
to
be
followed
as
an
Example
,
which
is
here
commended
in
the
widow
woman
.
For
we
must
wisely
discerne
what
belongeth
to
euery
mans
calling
.
For
foolish
Emulation
hathe
filled
the
world
with
Apes
,
the
superstitious
rather
rashly
then
wisely
taking
vnto
them
whatsoeuer
they
heare
commended
in
the
sayntes
:
As
though
as
there
are
seuerall
degrees
of
men
,
so
there
were
not
a
choise
of
Woorkes
to
be
made
,
that
euery
one
myght
liue
accordyng
to
his
calling
.
1.
Ti.
5.5
.
That
which
is
heere
spoken
of
Anne
Paule
specially
restraineth
to
widows
.
Therefore
those
maried
folkes
ar
out
of
the
way
,
which
frame
their
lyues
according
to
this
Example
.
Notwithstanding
,
there
remaineth
yet
a
doubte
,
in
that
Luke
seemeth
to
place
part
of
the
Worship
of
God
in
Fastinges
.
But
we
must
noate
that
amonge
the
Workes
which
belonge
to
the
worship
of
God
,
some
are
simpelie
requyred
,
and
the
same
of
themselues
necessary
:
and
othersome
which
ar
added
,
are
referred
to
this
end
,
that
they
may
serue
those
first
.
Prayers
do
properlye
belonge
to
the
Worshyppe
of
God
,
as
for
fastyng
it
is
but
a
help
to
prayer
,
the
whych
is
no
otherwyse
allowed
of
GOD
then
it
is
a
helpe
&
furtherance
to
the
desyre
of
prayer
.
For
wee
must
remember
this
&
holde
it
as
a
Rule
,
that
the
Duties
of
men
are
esteemed
according
to
the
ryghte
and
lawfull
ende
.
We
must
also
learn
thys
Distinction
,
that
God
is
dyrectly
worshipped
by
prayers
,
and
with
fastinges
onely
for
the
consequence
.
And
there
is
no
doubte
but
that
the
Holye
Woman
fasted
to
thys
ende
that
shee
might
the
better
bewayle
the
presente
Calamity
of
the
Church
.
Moreouer
,
because
Luke
ioyneth
Fastinges
wyth
Prayers
,
Fastinge
hath
th●
endes
.
to
the
ende
other
places
of
Scripture
,
may
bee
the
better
vnderstoode
,
know
this
that
holy
and
lawful
fasting
hath
thre
ends
for
we
vse
the
same
,
either
for
the
subduing
of
our
flesh
,
least
it
rebel
,
or
else
that
we
may
be
more
apte
and
prepared
for
holy
prayers
&
meditations
:
or
els
that
it
may
be
a
testimony
of
our
humility
before
God
,
when
we
wil
confesse
our
fault
before
him
.
The
first
ende
is
not
so
often
found
in
publike
fasting
,
because
the
whole
body
is
not
of
like
disposition
:
therfore
it
doth
rather
belong
vnto
priuate
fasting
.
The
2.
end
is
common
to
both
.
For
as
wel
the
vniuersal
church
as
euery
priuate
Faithfull
man
hath
nede
of
this
preparation
to
prayer
,
the
3.
also
in
like
maner
.
For
sontime
it
commeth
to
passe
the
God
stryketh
some
one
nation
either
with
war
,
or
with
plagues
,
or
with
som
other
calamity
.
An
this
general
stroke
the
whole
people
must
acknoledge
&
confes
their
sin
.
And
if
the
hand
of
the
lord
strike
any
priuate
man
,
either
himself
alone
,
or
els
with
his
family
he
must
do
the
like
.
And
this
doth
specially
consist
in
the
affection
of
the
mind
,
for
where
the
mind
is
affected
as
it
ought
to
be
,
it
cannot
wel
be
,
but
it
wil
declare
the
same
by
outward
shew
:
wherupon
fasting
,
as
it
is
a
signe
of
humiliation
is
more
often
vsed
openly
than
among
priuate
men
,
how
common
soeuer
it
be
.
Therefore
as
touching
Discipline
so
often
as
we
wil
pray
vnto
God
for
any
great
matter
,
it
is
necessary
that
we
commaund
fastynge
wyth
prayer
.
Act.
13.3
.
So
when
the
men
of
Antioche
layd
hands
on
Paule
and
Barnabas
,
to
the
end
they
might
the
better
commende
theyr
worke
(
whach
was
of
so
great
waight
)
vnto
God
,
Act.
14.23
they
ioyne
fasting
vnto
their
praier
.
So
in
lyke
manner
they
both
when
they
appoynted
Mynisters
afterwards
to
gouern
the
Churches
,
wer
wont
to
pray
with
fastyng
.
But
in
this
kind
of
fasting
they
had
no
other
regard
,
but
that
they
myghte
be
made
prompt
&
ready
to
pray
,
we
haue
experience
of
this
:
that
the
belly
beynge
ful
,
the
mind
is
not
so
bent
towards
god
that
it
can
pray
with
serious
&
ardent
affection
,
&
perseuere
in
the
same
.
Euen
so
in
like
maner
is
that
to
be
vnderstand
,
which
Luke
vttereth
here
of
Ann
how
that
she
serued
the
lord
with
fastings
&
praiers
▪
For
he
doth
not
properly
repose
the
worship
of
God
in
fasting
,
but
geueth
vs
to
vnderstand
that
the
godly
woman
dyd
after
this
maner
exercise
her self
that
she
might
the
better
frequent
praier
.
Nehe.
1.4
.
Such
was
the
fasting
of
Nehemias
,
when
with
an
earnest
affection
he
praied
vnto
God
for
the
deliuerance
of
the
people
.
But
fasting
(
lest
we
be
deceiued
in
the
name
)
is
not
simply
a
certain
continency
or
skātines
in
meat
&
drink
,
but
another
maner
of
thing
.
The
life
of
the
Godly
ought
to
be
in
sobriety
&
moderation
,
that
during
their
whole
race
they
after
a
sort
shew
themselues
to
fast
.
But
ther
is
beside
this
another
temporal
fast
,
as
when
we
deminish
somwhat
of
our
accustomed
fare
for
the
space
of
one
day
or
mo
,
&
so
we
tie
our selues
to
a
more
strait
&
seuere
continency
in
that
ordinary
Dyet
.
And
this
consisteth
in
3.
things
,
in
the
time
in
the
quality
of
the
meates
,
&
in
the
quantity
.
The
time
that
being
fasting
we
may
finish
those
actions
for
the
which
wee
fast
.
As
for
example
,
if
one
for
that
he
might
be
more
feruent
in
praier
wil
pray
fasting
&
before
dinner
.
The
quality
consisteth
in
this
,
that
al
delicate
&
dainty
dishes
may
be
set
apart
,
being
contented
with
more
common
dishes
.
The
quantity
consisteth
in
this
that
we
feede
more
lightly
&
more
sparingly
then
our
accustomed
maner
is
,
only
for
necessity
,
and
not
for
pleasure
.
38.
And
she
comming
at
the
same
instant
vpon
them
,
confessed
likewise
the
lord
&
spake
of
him
to
al
them
that
loked
for
redemption
in
Hierusalem
.
(
And
she
comming
at
the
same
instant
)
A.
The
Euangelist
noteth
the
time
when
the
prophetise
came
namely
when
the
child
was
reueled
by
Simeon
,
&
when
he
foreshewed
things
to
come
concerning
him
she
came
at
this
time
vpon
them
,
being
driuen
therunto
by
the
spirit
.
(
Confessed
likewise
the
lord
)
A.
Luke
sendeth
the
reader
to
the
testimony
of
Simeon
set
down
before
,
&
sheweth
that
as
Simeon
praised
the
lord
,
&
testefied
that
the
same
chyld
was
the
lords
saluation
,
the
light
of
the
Gentiles
,
&
the
glory
of
the
people
Israel
,
that
is
to
say
,
the
true
Messias
:
euen
so
now
in
like
maner
Anne
praiseth
the
lord
&
openly
testefieth
to
al
men
which
loked
for
the
redpētion
,
that
this
infant
was
the
true
sauiour
&
redemer
promised
by
the
prophets
long
before
,
&
so
much
loked
for
.
C.
And
this
godly
melody
which
sounded
in
the
tongues
of
Simeon
&
Ann
is
commended
by
Luke
,
that
the
faithful
might
exhort
one
another
to
singe
the
praises
of
God
with
one
mouth
&
consent
.
[
And
the
spake
concerning
him
to
al
them
]
C.
Heere
agayne
the
Euangeliste
noateth
the
small
number
of
the
Godly
.
For
the
pryncipall
part
of
faith
consisted
in
this
looking
for
.
But
it
appeareth
that
there
were
very
fewe
whych
had
the
same
in
theyr
mindes
.
To
wait
for
the
Redemption
and
to
looke
for
the
consolation
of
Israell
,
signifieth
one
thinge
.
B.
They
which
looked
for
thys
Redemption
came
very
often
into
the
Temple
:
It
may
bee
that
many
of
the
same
were
then
present
,
to
whom
Ann
spake
.
So
they
speake
concernynge
Chryste
whych
beleeue
him
,
and
they
speake
vnto
those
,
in
whome
they
hope
that
the
Fruites
of
the
Gospell
wyll
appeare
.
39.
And
when
they
had
perfourmed
all
thynges
according
to
the
lawe
of
the
Lorde
,
they
retourned
into
Galile
,
to
theyr
owne
City
Nazareth
.
Mat.
2.1
.
(
And
when
they
had
perfourmed
all
thynges
)
B.
Heere
a
doubte
is
made
because
those
thinges
which
Luke
declareth
heere
,
seeme
not
to
agree
with
the
wordes
of
Mathew
.
For
LVKE
sayth
,
that
the
Chyld
was
presented
in
the
Temple
of
Hierusalem
after
the
Dayes
of
purification
were
ended
.
Straite
after
those
thinges
being
don
whych
are
appoynted
by
the
law
,
that
he
was
brought
to
Nazareth
.
And
Mathewes
History
seemeth
to
bee
ordered
thus
.
Namely
,
that
the
chyld
so
soone
as
the
wyse
men
were
gone
,
was
carryed
from
Bethelem
into
Aegypte
,
and
not
to
Nazareth
.
C.
Thys
doubte
is
easely
taken
away
,
if
we
say
that
theyr
Iourney
into
Aegypte
was
betweene
both
:
And
that
whereas
Luke
sayth
they
dwelt
in
their
Cittye
Nazareth
,
it
was
after
theyr
flyght
into
AEGYPTE
,
of
the
which
MATHEW
speaketh
.
And
if
it
be
no
absurdity
for
one
Euangelyst
to
omyt
that
which
another
declareth
,
there
is
no
let
but
that
wee
may
say
that
the
Euangelist
LVKE
(
cutting
of
the
time
,
of
the
which
hee
was
minded
to
make
no
mention
)
made
away
whereby
he
might
passe
to
the
history
following
,
but
neuertheles
their
Imagination
is
vayne
,
which
fain
that
Ioseph
and
Mary
hauing
done
the
Sacrifice
of
purifice
of
purification
returned
agayne
to
Bethelem
there
to
liue
.
For
they
do
fondly
imagyne
that
Iosephes
house
was
there
where
he
was
so
vnknowne
that
he
could
get
no
lodging
.
And
it
is
not
without
cause
that
Luke
calleth
Nazareth
aswell
the
Cito
of
Ioseph
as
of
Mary
.
Whereby
we
gather
that
he
neuer
dwelte
in
Bethelem
though
he
were
borne
there
.
40.
And
the
Chyld
grew
and
waxed
stronge
in
Spyrite
,
and
was
filled
with
wysedome
,
and
the
grace
of
God
was
vppon
him
.
(
And
the
Chyld
grew
)
R.
Luke
in
fewe
wordes
toucheth
the
Infancie
of
Chryst
,
both
for
that
hee
hasteneth
to
the
Description
of
those
things
which
Chryst
did
in
his
Euangelicall
offyce
,
and
also
because
Mathew
hath
descrybed
before
him
those
things
which
wer
don
concerning
Iesu
after
his
Infancy
before
hee
came
to
bee
twelue
yeares
olde
.
C.
Luke
heere
declareth
the
Chryst
in
hys
Chyldehoode
shewed
after
a
sorte
what
hys
office
should
be
.
First
of
all
hee
sayth
,
that
he
grew
&
waxed
stronge
in
Spirit
.
By
which
words
he
geueth
vs
to
vnderstande
,
that
as
hee
grewe
in
Age
,
so
hee
increased
in
gifts
of
the
minde
.
Whereby
we
gather
that
this
growing
and
increasing
is
referred
to
hys
humane
Nature
.
For
nothing
coulde
be
added
to
his
Diuinity
.
B.
Therfore
we
oughte
to
acknowledge
him
to
bee
Chryst
,
which
hath
taken
vppon
hym
our
humane
nature
,
and
thereupon
we
must
way
and
consider
what
belongeth
to
his
humanity
.
For
as
hee
is
God
,
hee
hath
all
affluence
&
increase
of
himselfe
,
as
he
is
man
he
receyueth
from
the
Father
whatsoeuer
he
hath
:
He.
4.15
.
of
whome
hee
hath
all
fulnesse
,
from
the
which
we
draw
.
Accordinge
to
the
fleshe
,
hee
was
made
like
vnto
vs
in
all
thinges
without
sinne
.
Wherefore
hee
is
heere
sayde
in
respecte
of
his
humane
nature
to
be
strengthned
with
gifts
of
the
holy
Ghoste
&
to
be
filled
with
wisedome
,
and
to
increase
and
grow
.
Question
.
C.
Notwithstanding
it
may
be
demaunded
,
if
by
and
by
after
he
was
conceiued
in
the
wombe
of
the
Virgin
excell
with
all
fulnes
of
the
gyftes
of
the
holy
Ghost
.
For
it
seemeth
absurd
that
the
Sonne
of
God
should
wante
any
thing
to
perfection
.
Answer
.
Answer
is
thus
to
be
made
:
if
it
do
derogate
nothing
from
his
glory
that
hee
was
altogether
emptyed
and
abased
,
neyther
can
this
derogate
and
any
thing
from
the
same
,
that
as
he
grew
in
body
,
so
also
for
our
sake
he
woulde
profite
in
mynd
.
And
verely
seeing
the
Apostle
teacheth
(
in
the
forenamed
place
that
he
was
like
vnto
vs
in
all
thyngs
sinne
onely
excepted
,
no
doubt
he
comprehendeth
this
also
that
his
Soule
was
subiect
to
ignoraunce
.
This
onely
difference
is
betweene
vs
and
him
,
that
he
of
his
owne
accord
and
will
,
tooke
vppon
him
those
infirmities
which
we
haue
of
necessity
.
Iohn
.
1.16
Therefore
Chryste
,
accordinge
to
his
Age
in
respecte
of
his
humane
nature
,
encreased
in
the
free
gifts
of
the
Spyrite
,
that
of
his
fulnes
hee
myght
power
vnto
vs
,
because
we
draw
Grace
from
his
Grace
.
Some
being
more
fearefull
heere
then
they
neede
,
doe
restrayne
these
woordes
to
the
externall
shew
,
and
doe
expounde
it
,
that
Chryst
semed
to
profite
,
as
though
in
very
deede
he
had
no
new
understanding
.
But
the
words
haue
an
other
meaning
,
and
this
error
is
yet
more
plainely
confuted
,
when
Luke
a
little
after
,
addeth
saying
:
And
Iesus
increased
in
wisedome
and
stature
,
&
in
fauour
with
God
and
men
.
For
it
is
not
lawfull
to
imagine
that
the
vnderstanding
lay
hid
in
Chryste
,
which
appeared
before
God
in
contynuance
of
time
.
And
there
is
no
doubt
but
that
the
purpose
of
God
was
plainly
to
shew
howe
truely
and
perfectelye
Chryst
when
hee
tooke
vppon
him
our
flesh
,
imbraced
all
the
parts
of
brotherly
Coniunction
with
men
.
And
yet
we
do
not
after
this
sort
make
of
him
two
For
although
there
bee
one
Person
of
God
and
man
.
yet
notwithstandynge
it
doth
not
follow
that
whatsoeuer
is
proper
to
the
Diuinity
is
geuen
to
the
humane
Nature
:
but
the
Son
of
God
dyd
as
it
were
hyde
his
Deuine
power
in
secrete
,
in
the
woorke
of
our
Saluation
.
Also
that
which
Irenaeus
sayth
The
Son
of
God
suffered
his
diuinity
lying
still
,
ought
to
be
vnderstode
not
onely
of
Corporall
Death
,
but
also
of
that
vnspeakeable
sorrow
of
the
mynd
whych
caused
him
thus
to
complayne
and
say
.
My
God
,
My
God
,
Ma.
27
.
4●
why
hast
thou
forsaken
me
.
To
be
short
,
excepte
it
be
lawfull
to
deny
,
that
Chryst
was
made
very
man
we
ought
not
to
be
ashamed
to
confesse
that
he
willingly
toke
vpon
him
those
thynges
which
could
not
be
separated
from
humane
nature
.
And
it
is
fondely
obiected
that
ignoraunce
being
a
Punishment
for
Sinne
,
doth
not
agree
with
Chryst
:
For
then
we
should
say
the
lyke
of
Death
.
But
rather
the
Scripture
teacheth
that
he
discharged
the
Office
of
a
mediator
,
because
he
toke
from
vs
vpon
him selfe
what
punishment
soeuer
we
had
deserued
.
Moreouer
they
do
to
grosly
&
ignorantly
make
ignorance
the
punishment
of
sinne
.
For
we
may
not
think
that
Adam
when
he
was
sound
&
perfect
knew
al
things
,
neither
do
the
Angels
when
they
are
ignoraunte
sustaine
the
punishment
of
sin
.
B.
Therefore
Chryst
was
very
man
&
lyued
alway
very
man
:
but
the
spirite
of
God
alway
so
reuealing
himself
in
him
that
withal
he
appeared
to
be
more
then
a
man
,
specially
to
them
to
whome
it
is
geuen
to
know
deuine
things
.
C.
Moreouer
when
Luke
sayth
that
Chryst
was
strengthned
in
spyrit
,
and
fylled
wyth
wisedome
:
he
geueth
vs
to
vnderstand
that
whatsoeuer
Wisedome
there
is
in
men
,
and
doth
daily
increase
in
them
,
doth
spring
from
that
generall
Wel.
Namely
from
the
Spirite
of
God
41.
Now
his
Parents
went
to
Hierusalem
euery
yere
at
the
Feast
of
the
Pasouer
.
(
Now
his
Parents
went
to
Hierusalem
)
C.
Hee
calleth
Ioseph
and
Mary
his
parents
because
they
were
so
counted
.
The
name
of
father
is
geuen
to
Ioseph
for
honors
sake
,
because
it
became
him
to
haue
a
care
for
him
.
Here
the
pietye
of
Ioseph
and
Mary
is
commended
because
they
diligently
exercised
themselues
in
the
external
worshippe
of
God
.
Neither
did
they
take
vpon
them
this
yerely
iourney
without
cause
,
but
by
the
commaundement
of
God
.
For
wheras
God
commaundeth
the
males
onely
to
present
themselues
before
him
,
he
doth
not
altogether
exclude
Womankind
but
doth
spare
and
fauour
them
according
to
their
sexe
.
Exo.
34.23
Deu.
16.1
.
And
by
this
Marke
we
may
discern
pure
religion
from
wicked
superstitions
,
in
that
the
same
kepeth
it self
vnder
the
obedience
of
God
and
the
prescript
of
his
law
:
but
as
for
superstitions
they
are
after
euery
ones
fantasie
without
the
word
of
GOD
Therefore
Mary
of
her
owne
accorde
did
accompany
her
husband
euery
yere
to
the
temple
of
God
.
(
At
the
Feast
of
the
Pasouer
)
C.
There
were
three
Feast
Dayes
,
but
because
they
dwelte
a
farre
of
,
they
coulde
come
but
once
onely
Behould
in
what
estimation
they
had
the
temple
,
for
the
commaundement
of
Gods
sake
,
and
not
for
superstition
.
For
if
wee
consider
what
the
state
of
Thynges
was
in
the
Church
of
Hierusalem
,
there
was
no
cause
why
Ioseph
should
goe
thyther
at
any
time
.
Al
thinges
were
swarued
from
the
right
institution
:
the
worshyp
and
seruice
of
the
Temple
was
infected
with
many
corruptions
,
the
priesthood
was
set
to
sale
,
and
doctrine
was
wrapt
with
many
errors
.
Yet
notwithstanding
because
the
ceremonies
of
the
law
stode
in
force
still
wyth
the
externall
ryte
of
sacrificing
,
it
was
necessary
that
the
faithfull
should
testefy
their
Fayth
with
such
exercises
.
Therefore
when
the
faithful
came
thither
together
,
they
did
nothynge
but
that
whych
was
commaunded
them
of
the
Lord
.
For
they
presented
themselues
before
the
Arke
of
the
testemony
simply
obaying
the
commaundement
of
the
Lord
wythout
any
superstition
.
This
ought
to
bee
an
example
for
vs
to
teache
as
that
we
oughte
not
to
be
easely
moued
,
if
so
bee
we
see
many
vices
in
the
Church
We
ought
rather
to
endeuour
our selues
to
correct
whatsoeuer
is
amis
:
and
yet
neuertheles
to
retain
the
Fellowship
which
the
Lord
hath
commaunded
.
But
when
the
testemony
of
the
communion
or
fellowship
is
in
any
superstition
,
we
muste
absent
our selues
from
it
,
as
from
an
accursed
congregation
.
Christ
said
,
we
know
what
we
worship
.
That
is
to
say
,
Wee
haue
testemony
from
God
of
those
things
which
wee
do
.
Yee
worship
yee
wot
not
what
,
because
their
worshippe
was
not
approued
of
God
,
whose
will
is
alway
to
be
loked
for
.
42.
And
when
he
was
twelue
y
res
olde
they
ascended
vp
to
Hierusalem
after
the
custome
of
the
Feast
day
.
A.
Onely
Luke
maketh
Declaration
of
of
these
things
.
For
Math.
passeth
straite
from
the
Infancy
of
Chryst
to
his
Manifestation
.
(
After
the
custome
of
the
Feast
day
)
That
is
to
say
.
As
they
were
wont
so
often
as
the
Feaste
of
Passouer
,
came
.
For
they
did
not
traueyle
for
pleasure
or
for
Curiocity
,
Ie.
23.39
.
Deu.
16.8
.
but
to
worship
,
to
reuerence
,
and
to
honor
God
.
43.
And
when
they
had
fulfiled
the
dayes
as
they
retourned
home
the
Chyld
Iesus
aboade
still
in
Hyerusalem
,
and
Ioseph
&
hys
Mother
knew
not
of
it
.
(
The
Dayes
)
S.
That
is
to
say
,
the
Day
of
Passouer
,
and
the
other
sixe
dayes
following
,
which
wer
also
kept
holy
.
(
The
child
Iesus
abode
still
)
Not
of
Disobedience
,
but
to
shew
what
his
Office
was
whereunto
he
was
sent
of
the
Father
.
The
Prophetes
in
diuers
places
make
mention
of
this
office
.
And
Chryst
himself
sayth
.
Esa.
61.1
I
must
preach
the
Gospel
of
the
kingdom
of
God
to
other
cities
also
:
because
I
am
sent
thereto
.
Luke
.
4.43
44
But
they
supposing
him
to
haue
bene
in
the
Company
came
a
daies
Ioureey
and
sought
him
among
their
Kinsfolke
and
Acquaintance
.
45
And
when
they
found
him
not
they
tourned
backe
agayn
to
Hyerusalem
&
sought
hym
.
C.
It
is
euident
by
many
places
of
scripture
that
they
were
wont
to
come
on
heapes
which
came
on
the
feast
daies
to
the
temple
to
Worship
.
Wherfore
it
is
no
marueile
if
to
be
Ioseph
and
Mary
were
the
lesse
carefull
ouer
the
Chylde
,
but
afterwardes
they
shew
themselues
not
to
be
secure
or
negligent
.
(
And
when
they
found
him
not
)
A.
Not
without
great
griese
of
the
mynd
,
and
much
pain
of
the
body
.
Mary
and
Ioseph
,
when
they
had
ended
on
dais
trauaile
,
returned
to
Ierusalem
to
seeke
the
Lad.
46
And
it
came
to
passe
that
after
three
daies
,
they
found
him
in
the
temple
,
sittynge
in
the
middest
of
the
Doctors
,
hearing
them
and
posing
them
.
(
They
found
him
in
the
Temple
)
R.
Christ
is
found
in
the
Temple
where
the
doctrine
of
the
law
,
and
the
word
of
God
was
wont
to
be
taught
(
Sittinge
in
the
middest
of
the
Doctors
)
C.
It
was
meete
that
the
beames
of
deuine
Lyght
should
shine
openly
in
the
Chyld
,
so
sone
as
proude
men
gaue
him
leaue
to
sit
.
Howbeit
it
is
more
probable
that
he
rather
sate
in
an
ordinary
Put
,
then
in
the
appointed
seat
of
the
doctors
.
Notwithstanding
proud
&
disdain-men
would
not
haue
vouchsafed
to
haue
geuen
him
the
hearing
in
a
publique
assembly
vnlesse
they
had
ben
constrayned
thereunto
by
Deuine
power
.
This
therfore
was
as
it
wer
an
enterance
into
the
calling
,
the
due
and
conuenient
time
whereof
,
was
not
yet
come
.
BV.
And
there
is
no
doubt
,
but
that
he
confered
with
the
Scribes
about
the
Word
of
God
,
and
reuealed
vnto
them
in
part
his
office
,
and
his
preaching
to
come
the
which
is
easely
coniectured
by
his
reprehension
of
hys
parents
following
.
Wot
ye
not
that
I
must
go
about
my
Fathers
busines
?
He
enquired
of
them
how
the
Scriptures
should
bee
interpreted
,
and
there
by
reproued
their
errors
,
&
yet
notwithstanding
according
to
hys
Age
.
Euen
as
we
may
se
in
Mat.
when
the
scribes
disputed
about
the
6.
commaundement
,
&
made
this
the
onely
interpretation
of
the
same
.
That
we
must
not
commit
murder
with
the
hand
:
he
came
forth
with
a
more
ful
sentence
affirming
that
al
backbitings
,
slaunders
,
reproches
,
curssings
,
hatreds
&
such
like
,
were
against
this
commaundement
:
after
thys
maner
,
he
being
a
chyld
gaue
them
to
vnderstand
that
they
muste
seeke
out
more
waighty
&
perfect
things
in
the
law
of
GOD
.
He
also
himself
was
demaunded
of
these
things
,
insomuch
that
this
new
&
vnwonted
maner
caused
the
Scribes
to
wonder
howe
it
should
come
to
passe
that
a
lad
shoulde
so
exactely
consider
of
so
great
and
Waightye
matters
.
For
hee
thoughte
it
not
meete
that
the
vices
of
the
Teachers
and
errors
of
the
interpreters
should
be
couered
&
cloked
.
Also
hereby
it
is
likely
that
he
confered
with
the
Doctors
concerning
the
Messias
from
whence
he
should
come
:
&
what
his
office
should
be
.
Notwithstanding
he
did
al
things
with
gret
moderation
.
(
Hearing
them
&
p●sing
them
)
B.
The
singuler
modesty
of
Chryst
is
commended
vnto
vs
:
for
he
doth
nothing
rashly
or
arrogantly
:
he
vrgeth
not
his
own
he
refuseth
not
to
heare
other
mens
opinions
,
he
boasteth
not
that
he
knoweth
not
all
things
but
is
content
to
demaund
of
others
.
It
requireth
no
smal
skil
to
demaund
yea
euen
as
much
as
to
make
an
aunswer
:
insomuch
the
many
greate
men
haue
stoode
in
doubt
what
question
to
moue
.
47.
And
all
that
hearde
him
were
astonyed
at
his
vnderstanding
and
answers
.
Beholde
the
Power
and
efficacy
of
the
Doctryne
of
Chryst
.
For
astonyshment
is
the
effect
of
the
mighty
and
effectuall
woord
,
whych
the
mighty
and
effectual
woord
prouoketh
in
the
hearers
thereof
.
Concerning
this
Astonishment
.
Reade
our
Annotations
vppon
the
seuenth
of
Mathewe
,
the
eightene
verse
.
(
At
his
vnderstanding
and
answers
)
That
is
to
say
,
at
his
effectuall
knowledge
of
the
word
.
C
So
that
we
must
note
these
2.
thynges
.
Namely
that
all
men
marueyled
and
wondered
to
see
the
Chyld
so
aptely
and
wittely
to
make
his
demaunds
:
and
also
how
that
Chryst
in
hearyng
&
demaunding
shewed
hymself
to
be
rather
a
Disciple
then
a
maister
.
For
because
he
was
not
called
as
yet
of
the
father
to
shew
himselfe
openly
to
bee
a
teacher
of
the
Church
,
he
did
only
modestly
question
with
the
Teachers
.
Howbeit
,
there
is
no
doubte
but
that
hee
reprehended
after
a
sorte
theyr
disordered
maner
of
teaching
by
thys
his
Schollerlike
behauiour
.
48
And
when
they
sawe
him
they
were
amazed
:
and
his
Mother
sayde
vnto
him
Sonne
why
hast
thou
thus
delte
with
vs
.
Behould
thy
Father
&
I
haue
sought
thee
sorrowing
.
(
And
when
they
saw
him
they
marueiled
)
A.
This
is
spoken
of
the
Parentes
of
Chryst
.
As
if
Luke
shoulde
should
say
,
Not
onely
the
hearers
to
to
whom
the
Chyld
was
vnknown
wer
astonied
at
his
understanding
&
speach
,
but
Mary
and
Ioseph
also
considered
not
without
Admiration
the
wonderful
Vnderstanding
of
the
Chyld
.
(
And
his
Mother
sayd
vnto
hym
)
C.
They
are
deceyued
which
thynke
that
the
holy
Virgin
spake
thus
to
bragge
of
her
authority
,
nay
:
it
may
bee
that
shee
dyd
thus
Expostulate
with
her
Sonne
in
Secrete
,
after
that
hee
was
come
forth
of
the
Assembly
.
But
howsoeuer
the
matter
was
,
shee
was
not
led
thereunto
by
ambition
:
but
she
vttered
this
Complaynte
vnto
hym
vpon
her
three
dayes
sorrow
.
(
Son
why
hast
thou
thus
delt
with
vs
)
C.
Wheras
she
complayneth
,
as
though
she
had
bene
vniustely
hurt
,
thereby
it
appeareth
how
ready
we
are
by
Nature
,
to
defende
our
righte
,
setting
aside
al
regarde
of
God
.
The
holy
Vyrgin
had
rather
haue
dyed
an
hundreth
Times
,
then
of
set
purpose
to
haue
preferred
her selfe
before
God
:
but
being
ouercome
wyth
motherly
griefe
,
shee
falleth
into
the
same
ere
she
is
ware
.
And
verely
we
are
taughte
by
this
Example
how
diligently
wee
oughte
to
beware
of
all
the
affections
of
the
Flesh
,
and
how
cyrcumspecte
we
ought
to
be
least
whyle
we
seeking
to
griedely
after
our
right
,
doe
defraude
God
of
his
honor
.
49.
And
hee
sayd
vnto
them
,
how
is
it
that
yee
soughte
wee
?
Wiste
ye
not
that
I
must
go
aboute
my
Fathers
busines
.
C.
Chryst
doth
iustly
reprehende
his
Mother
,
How
be
it
hee
doth
it
sparingly
,
and
modestly
.
(
Wyst
ye
not
)
S.
To
wyt
,
after
so
many
Sermons
made
,
concerninge
my
Office
by
the
Aungels
,
by
Symeon
,
&
by
Anna
the
Prophetisse
:
Also
after
seuerall
Confyrmations
of
the
Holie
Ghost
?
C.
The
same
of
thys
reprehension
is
,
that
the
duty
which
he
oweth
vnto
God
the
Father
before
al
humane
Dutyes
:
And
that
therefore
Earthly
Parentes
do
amisse
who
are
grieued
that
they
are
neglected
rather
than
GOD
.
Chryst
heere
reiecteth
the
ouerthwart
accusation
of
his
mother
.
The
mother
complained
,
sayinge
,
Thou
shouldest
haue
tolde
vs
of
it
;
but
Christe
aunswereth
,
It
became
mee
to
prefer
my
Fathers
businesse
before
all
matters
:
yea
,
before
your
sorrow
.
C.
And
hereof
a
generall
doctrine
is
to
be
gathered
,
namely
,
that
what
soeuer
is
due
vnto
men
,
is
subiect
vnto
the
first
table
,
that
the
power
of
GOD
may
remaine
vndeminished
.
So
wee
must
obay
Kings
,
Parents
,
and
Maisters
,
and
yet
no
otherwise
but
vnder
the
commaundement
of
God
:
That
is
to
say
,
least
God
should
loose
any
of
his
right
for
mans
cause
.
For
then
humaine
pietie
is
not
violated
,
when
wee
haue
principally
regarde
vnto
God
.
Wee
know
what
our
sauiour
Christe
saith
,
Hee
which
loueth
Father
&
Mother
more
than
mee
,
Mat
10.37
.
is
not
worthy
of
me
.
And
the
Apostell
Peter
saith
,
we
must
obay
God
more
then
men
.
Acts.
5.21
.
All
power
hath
her
boundes
,
that
God
may
haue
the
highest
Degree
of
Honor
,
&
Empery
,
insomuch
that
if
hee
call
vs
we
may
haue
no
consideration
of
those
thinges
.
(
That
I
must
goe
about
my
Fathers
businesse
?
)
C.
These
wordes
signifie
that
Christe
was
more
bound
,
then
to
man
.
As
if
hee
should
say
,
I
will
obay
you
so
farre
forth
as
I
disobay
not
my
heauenly
Father
.
Hee
sheweth
also
the
speciall
ende
why
hee
was
sente
into
the
Worlde
,
namely
,
to
discharge
the
Office
enioyned
to
him
of
his
heauenly
Father
.
Iohn
.
4.34
Iohn
.
16.38
Ihon.
8.4
So
,
in
another
place
hee
sayth
,
My
meate
is
to
doe
the
will
of
him
that
sente
mee
,
and
to
doe
his
woorke
.
50.
And
they
vnderstoode
not
that
saying
which
he
spake
vnto
them
.
C.
It
is
marueile
that
Ioseph
&
Mary
vnderstoode
not
this
answere
,
who
were
taught
by
many
testimonies
,
that
Iesus
was
the
Sonne
of
God
.
Wee
aunswere
,
that
although
the
heauenly
originall
of
Christe
,
was
not
altogether
vnknowen
vnto
them
,
yet
they
did
not
throughly
vnderstande
that
he
was
bent
to
execute
his
Fathers
commaundementes
,
bycause
his
callinge
was
not
as
yet
distinctly
reuealed
vnto
them
.
B.
They
knew
that
hee
was
Christe
:
but
yet
they
knew
not
the
way
how
hee
should
take
his
office
in
hand
,
neyther
yet
the
condition
of
those
things
which
were
done
by
him
:
And
therefore
they
were
held
stil
with
a
certaine
admiration
of
him
,
and
of
those
things
which
hee
did
:
but
specially
when
the
spirite
of
God
did
reueale
it selfe
more
manifestly
in
him
.
Neyther
were
they
any
whit
the
more
vnhappy
bycause
they
knew
not
many
of
those
thinges
.
For
it
is
sufficient
for
euery
one
to
know
so
much
of
the
workes
of
GOD
that
he
may
loue
him
aboue
all
thinges
,
and
frame
himselfe
wholly
vnto
his
will
.
So
it
was
inough
for
Ioseph
&
Mary
,
to
know
that
they
had
Christe
present
with
them
,
that
they
might
dilligently
attende
vppon
him
,
and
mighte
bee
thankefull
to
the
Father
with
their
whole
hearte
,
which
had
bestowed
so
greate
Grace
vppon
the
Worlde
,
but
specially
vppon
the
Iewes
.
As
for
other
thinges
which
were
to
bee
Reuealed
vnto
them
,
they
were
differed
vntill
another
time
.
They
therefore
which
are
Godly
in
deede
,
thinke
it
sufficient
to
know
the
good
will
of
GOD
towarde
them
in
CHRISTE
,
and
wherein
they
are
to
bee
thankefull
vnto
GOD
.
Contrarywise
,
the
wicked
omittinge
these
thinges
,
seeke
to
search
out
the
secrets
of
GOD
.
And
hereof
it
commeth
to
passe
that
there
are
so
many
contencions
and
disputacions
about
vayne
thinges
amonge
them
.
51.
And
he
went
downe
with
them
,
and
came
to
Nazareth
,
and
was
obedient
vnto
them
:
but
his
mother
kept
all
these
sayings
in
her
heart
.
A.
When
Christe
had
in
parte
reuealed
his
callinge
in
that
famouse
City
,
hee
went
downe
with
his
mother
and
Ioseph
.
(
And
was
obedient
vnto
them
)
C.
Christe
thus
abased
himselfe
for
our
Saluation
,
in
that
hee
beinge
the
Lord
of
Angells
,
and
the
heade
of
all
Mortall
Creatures
,
willingely
made
himselfe
subiect
.
For
so
was
the
purpose
of
GOD
,
that
for
a
time
,
as
vnder
a
Shadow
,
hee
mighte
lye
hid
vnder
the
name
of
Ioseph
.
And
although
no
necessity
constrayned
Christ
to
this
subiection
,
but
that
he
might
haue
refused
the
same
:
Yet
notwithstanding
,
bycause
herefore
hee
tooke
vppon
him
mans
Nature
,
that
hee
might
be
subiect
to
his
Parents
he
tooke
vpon
him
both
the
person
of
a
man
and
also
of
a
seruaunt
,
that
hee
might
the
better
be
a
true
and
perfect
Redeemer
.
Let
all
men
therefore
beholde
and
consider
this
,
and
specially
sonnes
,
that
they
may
learne
howe
that
they
are
reconciled
to
the
Lord
GOD
our
Father
,
and
that
they
haue
remission
of
all
their
Synnes
for
the
Obedience
of
Christe
:
And
secondly
,
that
they
follow
this
Example
of
Christe
,
to
testefie
their
Faith
,
and
to
geeue
thankes
vnto
GOD
for
the
Benefites
exhibited
by
Christe
,
and
to
honoure
their
Parents
with
all
Condigne
honour
.
Ephe.
6.1
Chyldren
(
sayth
S.
Paule
)
Obay
your
fathers
,
&
mothers
in
the
Lord
:
for
this
is
right
.
Honour
thy
father
,
and
mother
(
which
is
the
first
Commaundement
in
promise
)
that
thou
mayest
prosper
and
lyue
longe
vppon
Earth
.
(
Kept
all
those
sayings
in
her
heart
)
C.
Luke
repeateth
that
which
he
had
written
straite
after
the
Natiuity
,
in
the
19.
verse
goinge
before
,
how
that
Marye
keepeth
those
thinges
in
her
minde
,
which
as
yet
shee
vnderstoode
not
.
Hereby
let
vs
learne
,
reuerently
to
receiue
,
and
(
euen
as
the
Earth
doth
Foster
the
conteyned
Seede
)
to
keepe
in
store
in
our
mindes
the
mysteries
of
GOD
which
exceede
our
capascity
.
R.
Christes
Wordes
which
are
not
at
the
first
vnderstoode
,
seeme
to
profite
very
litle
:
but
if
thou
Iudge
them
worthy
to
bee
noted
,
and
layest
them
vp
in
thy
mynde
,
a
time
will
come
when
thou
shalte
vnderstande
them
,
and
thou
thereby
shalt
confirme
thy
Faith
.
52.
And
Iesus
increased
in
Wisdome
,
and
Stature
,
and
in
fauoure
wyth
GOD
and
men
.
R.
the
Euangelist
doth
briefly
declare
what
CHRISTE
did
from
the
twelueth
yeare
of
hys
Age
vntill
the
thirtith
,
in
the
which
yeare
hee
began
his
Office
.
Hee
was
subiecte
to
his
Parents
,
hee
increased
in
bodily
stature
,
and
in
Wisedome
of
the
mynde
whereby
hee
was
the
more
gratiouse
and
accepted
with
GOD
,
and
with
men
.
Reade
the
40.
verse
going
before
.
FINIS
.
❧
THE
THIRD
CHAP.
NOwe
in
the
fifteenth
yeare
of
the
raygne
of
Tyberius
Caesar
,
Pontius
Pilate
being
Liefetenant
of
Iury
,
&
Herod
being
Tetrarch
of
Galilee
,
and
his
Brother
Philip
Tetrarche
of
Iturea
and
of
the
Region
of
the
Trachonites
,
and
Lysanias
the
tetrarch
of
Abilene
:
2.
When
Annas
,
and
Caiphas
were
the
high
Priests
,
the
worde
of
the
Lord
came
vnto
Iohn
the
sonne
of
Zacharias
,
in
the
Wyldernesse
.
B.
In
the
two
former
Chapters
,
the
Euangelist
hath
described
the
byrth
&
infancie
of
our
Sauiour
,
and
hath
declared
those
thinges
concerninge
him
,
by
which
hee
hath
plentifully
prooued
Christe
being
as
yet
an
Infant
,
to
be
the
Sauiour
of
the
Worlde
.
And
now
in
this
thirde
Chapter
,
omittinge
these
thinges
,
which
hee
did
from
his
Infancie
vntill
the
thirtith
yeare
of
his
age
hee
discribeth
howe
hee
was
reuealed
vnto
men
,
by
the
preaching
of
Ihon
,
&
how
at
the
last
hee
came
to
Baptisme
:
in
the
which
hee
was
consecrated
by
the
voice
of
the
Father
,
and
by
the
aparition
of
the
spirite
into
his
office
of
teachinge
,
and
Redeeminge
of
all
those
which
belieue
in
him
.
Concerning
the
originall
of
Ihon
,
and
his
appointment
to
this
Worke
,
that
hee
mighte
manifest
Christe
vnto
Israell
,
and
prepare
the
People
for
him
by
preachinge
Repentaunce
,
wee
haue
spoken
in
the
first
Chapter
.
S.
And
now
,
to
the
ende
he
might
shew
further
,
that
the
time
of
the
Messias
is
fulfilled
,
hee
dilligently
noteth
the
Emperour
in
whose
raigne
the
Gospel
began
to
bee
preached
.
(
Pontius
Pilate
beinge
Liefetenante
)
C.
It
is
very
likely
that
this
was
the
seconde
yeare
of
Pilates
gouernemente
,
as
may
appeare
by
that
which
Iosephus
reporteth
in
his
18.
booke
of
the
Antiquities
of
the
Iewes
:
at
which
time
the
Gospell
began
to
be
preached
by
Ihon.
(
Herod
beinge
Tetrarch
of
Galile
)
C.
This
Herod
was
the
second
Heire
of
Herod
the
great
,
which
succeeded
his
father
by
his
will
and
Testament
.
For
the
Trarche
of
Iudea
was
geuen
to
Archelaus
.
But
when
hee
was
sent
into
Vienna
by
Augustus
,
that
parte
fell
as
a
Pray
to
the
Romaines
.
Where
fore
Luke
maketh
mencion
here
of
two
Sonnes
of
Herod
,
namely
,
of
Herod
Antipas
,
who
beinge
made
Tetrarch
of
Galile
,
possessed
Samaria
&
Perea
:
and
of
Philip
,
who
being
tetrarch
of
the
Region
of
the
trachonites
and
of
Iturea
,
raygned
from
the
Sea
of
Tiberias
,
or
Genezareth
,
vnto
the
foote
of
Libanus
,
from
whence
springeth
the
Riuer
of
Iordane
.
(
And
Lysanias
,
the
tetrarch
of
Abilene
)
C.
Some
haue
falsly
supposed
Lysanias
to
be
the
sonne
of
Ptolomaeus
Mennaeus
,
which
was
King
of
Chalsis
:
who
was
killed
of
Cleopatra
30.
yeares
before
Christe
was
borne
:
As
Iosephus
writteth
in
his
fiftenth
booke
of
Antiquities
.
He
coulde
also
scarsly
bee
his
Nephewe
whom
Iosephus
reporteth
to
be
the
author
and
stirrer
vp
of
the
war
of
Parthia
:
for
hee
shoulde
haue
bene
then
aboue
threescore
yeares
olde
.
Futhermore
,
seeing
hee
prouoked
the
Parthians
to
warre
vnder
the
raigne
of
Antigonus
,
it
must
needes
be
that
he
was
at
that
time
come
to
mans
state
.
And
Ptolomaeus
Mennaeus
,
dyed
long
after
that
Iulius
Caesar
was
stayne
,
being
entered
into
the
order
of
the
Triumuiri
,
betwene
Lepidus
,
Antonius
,
and
Octauius
,
as
testefieth
Iosephus
in
the
23.
Chap.
of
his
14.
Booke
.
But
seeing
that
this
Nephew
of
Ptolomaeus
,
was
called
,
as
was
his
father
,
also
,
Lysanias
,
hee
might
leaue
his
son
so
sirnamed
also
.
Howbeit
,
without
all
controuersie
their
error
is
to
be
reiected
,
which
Immagine
that
Lysanias
,
which
was
killed
of
Cleopatra
,
lyued
threescore
yeares
after
his
death
.
This
name
of
Tetrarche
is
here
improperly
taken
,
as
thoughe
the
whole
Countrey
were
deuided
into
4.
partes
.
But
seeinge
in
the
beginning
,
Countreys
were
deuided
into
foure
partes
,
and
other
alterations
followed
afterwarde
againe
,
for
honoures
sake
this
name
was
the
farther
stretcht
.
In
the
which
sence
Plini
reckeneth
vp
seuentene
Tetrarches
in
one
Region
,
or
Countrey
.
Reade
our
Comentary
vpon
the
14.
Chapter
of
Math.
verse
1.
(
When
Annas
and
Caiphas
)
C.
It
is
certaine
that
there
were
neuer
two
high
Priests
in
the
priesthoode
at
one
time
.
Iosephus
testifieth
that
Cayphas
was
appoynted
high
Prieste
by
Valerius
Gratus
a
litle
before
hee
departed
out
of
the
Countrey
.
At
what
time
that
Pilate
was
Liefetenaunt
of
Iury
,
wee
reade
not
in
Iosephus
that
any
alteration
was
made
by
him
.
Yea
when
hee
was
put
from
the
Gouernement
and
place
,
and
was
commaunded
to
goe
to
Rome
to
answere
his
cause
:
then
Vitellius
Liefetenaunt
of
Syria
,
depriuinge
Caiphas
,
aduaunced
Ionathas
the
sonne
of
Anani
to
the
Priesthoode
.
And
,
whereas
Luke
nameth
two
high
Priestes
,
wee
may
not
so
vnderstand
him
,
as
though
hee
gaue
vnto
them
both
all
one
tytell
:
but
hee
nameth
two
,
bycause
one
halfe
of
the
dignity
of
the
Priestehoode
,
remained
to
Annas
the
high
Priestes
Father
in
Lawe
.
Wherefore
Luke
geueth
vs
to
vnderstand
that
the
state
was
so
confounded
&
disordered
,
that
there
were
was
at
that
time
no
one
true
high
Prieste
:
but
that
the
holy
priesthood
was
rent
and
torne
by
ambition
,
and
tyrannical
power
.
Concerning
Caiphas
,
reade
the
26.
Chap.
of
Mathew
and
the
thirde
verse
.
(
The
worde
of
the
Lord
came
to
Ihon
)
This
Hebrewe
Phrase
of
speache
is
very
common
in
the
Scriptures
,
The
woorde
of
the
Lord
came
to
Osee
,
to
Zachary
,
and
to
others
:
that
is
to
say
.
The
Lorde
spake
vnto
them
,
and
appointed
them
by
his
commaundement
to
their
office
:
bycause
no
man
ought
to
vsurpe
an
office
to
himselfe
:
for
that
were
great
rashnesse
.
Such
did
nothinge
of
them selues
but
by
Gods
appointment
.
C.
Therefore
Luke
,
before
hee
shew
that
Ihon
tooke
his
office
in
hande
,
declareth
that
hee
was
called
vnto
the
same
by
God
,
that
his
ministery
mighte
sufficiently
bee
warranted
vnto
vs
by
authority
.
Hereby
wee
gather
that
none
are
true
Teachers
,
but
they
which
are
called
vnto
their
office
by
God
.
For
it
is
not
sufficient
to
haue
the
worde
of
God
,
except
there
bee
Ioyned
vnto
the
same
a
speciall
callinge
.
If
therefore
the
most
exellent
Prophets
taried
vntill
they
were
called
of
GOD
,
what
are
they
which
at
this
day
intrude
them selues
without
such
deuine
callinge
?
3.
And
hee
came
into
all
the
Coastes
about
Iordane
,
preaching
the
baptisme
of
Repentaunce
,
for
the
remission
of
sinnes
.
(
And
hee
came
into
all
the
Coastes
)
A.
Mathew
and
Marke
make
mencion
only
of
the
Wildernesse
,
but
Luke
sayth
here
that
Iohn
preached
in
all
the
Coastes
round
about
Iordane
.
But
we
haue
reconciled
these
places
in
ou●
exposition
vpon
the
thirde
Chap.
of
Mathew
,
the
1.
verse
.
(
Preachinge
the
baptisme
of
Repentance
)
Marke
also
vseth
the
same
kinde
of
speach
.
Mark
●
.
4
.
Acts
19
4.
And
the
Apostell
Paule
also
in
the
Actes
.
C.
This
forne
of
speach
doth
first
of
all
generally
shew
,
which
is
the
right
vse
of
the
sacraments
.
Secondly
,
wherefore
Baptisme
is
instituted
,
and
what
it
contayneth
.
A
Sacrament
therefore
is
not
a
dumbe
Ceremony
,
which
sheweth
forth
some
goodly
shew
without
doctrine
:
but
it
hath
the
Word
of
God
annexed
thereunto
,
which
quickeneth
the
externall
Ceremony
it selfe
.
When
wee
speake
of
the
Worde
,
wee
meane
not
that
Word
,
which
some
exorciste
by
magicall
whisperings
,
muttereth
,
but
which
is
pronounced
with
a
loude
and
distincte
voice
,
to
the
Edification
of
Faith
.
For
Iohn
is
not
sayd
simply
to
baptize
into
repentaunce
,
as
though
the
Grace
of
God
were
included
in
a
visible
Signe
:
but
to
preache
what
the
profit
of
baptisme
was
,
that
of
the
worde
preached
there
might
be
an
effectuall
signe
.
And
this
is
proper
vnto
baptisme
,
that
it
is
sayd
to
bee
a
signe
of
repentance
for
the
remission
of
sinnes
.
S.
Here
therefore
wee
see
that
Baptisme
is
a
signe
of
Renouation
.
For
men
were
inuited
to
repentance
that
they
might
bee
new
Creatures
.
Wherefore
this
Sacrament
is
called
the
Baptisme
of
Repentaunce
of
his
ende
:
not
that
the
externall
signe
is
sufficient
to
repentance
(
for
Hypocrits
do
sufficiently
shew
how
farre
a
sunder
the
truth
,
and
the
figure
are
)
but
here
first
of
all
the
Institution
of
GOD
is
respected
,
then
the
power
of
the
holy
ghost
,
vpon
the
which
,
dependeth
the
effecte
of
Baptisme
.
Wherefore
,
there
are
two
thinges
to
be
considered
of
vs
:
the
Promise
by
which
GOD
testifieth
that
of
stoany
hearts
hee
will
make
hearts
of
fleshe
:
the
which
hee
sealeth
and
confirmeth
by
Baptisme
:
Then
Exhortacion
by
which
they
that
receiue
Baptisme
are
taught
,
to
liue
truly
according
to
their
profession
.
C.
Now
,
seeing
that
Iohns
Baptisme
agreeth
with
ours
,
in
signification
,
in
force
,
and
in
reason
,
if
the
Figure
be
Iudged
and
wayghed
by
the
truth
thereof
,
it
is
false
that
the
Baptisme
of
Iohn
and
of
Christe
were
not
all
one
.
But
concerninge
Baptisme
reade
more
in
the
thirde
of
Mathew
,
verses
1.
and
11.
4.
As
it
is
written
in
the
Booke
of
the
words
of
Esayas
the
Prophet
,
sayinge
,
The
voyce
of
a
Cryer
in
the
Wildernesse
,
prepare
yee
the
way
of
the
Lord
,
make
his
paths
straite
.
(
In
the
Booke
of
the
words
of
Esaias
)
B.
Hee
calleth
it
the
Booke
of
the
words
,
bycause
of
these
wordes
the
Prophet
spake
vnto
the
People
,
&
openly
preached
them
,
and
afterwarde
lefte
them
to
the
Posterity
in
writting
.
Mathew
in
steede
of
these
words
hath
,
Math.
3
3
For
this
is
hee
of
whom
the
Prophet
Esaias
spake
.
It
is
a
confirmation
of
the
authority
of
the
Scripture
,
least
the
Euangelist
mighte
seeme
to
speake
any
thinge
rashly
,
and
least
that
might
seeme
to
come
to
passe
by
chaunce
which
Iohn
had
preached
.
(
The
voyce
of
a
Cryer
)
A.
Bycause
Luke
alleageth
more
out
of
Esaias
,
then
doth
Mathew
,
to
the
which
,
although
those
thinges
which
wee
haue
noted
vppon
Mathew
,
may
bring
light
sufficient
,
yet
notwithstandinge
,
to
the
ende
that
those
thinges
which
Luke
hath
more
amply
alleadged
,
more
easely
bee
Ioyned
to
that
which
goeth
before
,
wee
will
set
forth
the
whole
,
in
,
interpreting
the
place
of
Esay
.
B.
In
the
which
place
the
Prophet
prophesieth
of
the
preaching
of
the
Gospel
,
which
should
be
begon
by
Iohn
but
not
be
finished
:
&
this
the
Prophet
doth
vnder
the
tipe
of
the
deliuerance
made
by
Cyrus
.
Esay
40.1
.
And
thus
the
Prophet
beginneth
,
Comforte
my
people
sayth
our
God
:
Comfort
Hierusalem
at
the
heart
,
&
tell
her
that
her
trauaile
is
at
an
end
,
that
her
offence
is
pardoned
,
that
she
hath
receiued
at
the
Lords
hande
sufficient
correction
for
all
her
sinnes
.
A
voice
cryeth
in
the
Wildernesse
:
prepare
the
way
of
the
Lorde
,
make
straite
the
pathe
of
our
God
.
&c.
The
sence
and
meaning
of
that
which
words
of
the
Prophet
is
this
,
O
chosen
and
true
Israelits
,
hee
shall
geeue
commaundement
to
his
Preachers
,
to
preache
nowe
consolation
and
the
Gospell
of
grace
,
that
your
hearts
may
be
of
good
courage
,
and
Ioyfull
,
hee
shall
commaunde
them
also
to
tel
forth
with
a
loude
voyce
,
that
the
time
is
fulfilled
in
the
which
he
must
needes
fight
with
all
kinde
of
euells
;
and
that
iniquity
is
forgeuen
and
pardoned
,
after
that
hee
hath
receiued
sufficient
correction
for
all
his
sinnes
.
And
shortly
the
voyce
which
is
the
proclaymer
of
the
Felicity
shal
be
heard
.
The
same
sounding
in
the
Wildernesse
,
that
is
to
say
,
among
the
People
of
the
Iewes
,
voyde
of
all
pietie
,
shall
exhort
all
men
to
prepare
the
way
of
the
Lord
,
&
to
make
straite
the
pathe
of
our
God
:
that
is
to
say
,
that
they
put
away
all
false
Religion
,
and
other
sinnes
,
&
all
preposterouse
truste
of
the
Law
and
of
humaine
reason
,
&
to
receiue
the
obedience
of
the
Worde
of
GOD
,
and
Faith
in
CHRIST
:
by
which
meanes
euery
Valley
shal
be
exalted
,
and
euery
Hill
brought
low
:
that
is
to
say
,
what
soeuer
may
be
any
incommoditie
or
let
in
the
way
of
the
Lord
,
shal
be
taken
away
.
The
Traditions
of
men
shal
be
contemned
,
which
are
against
the
Woord
of
GOD
,
the
trust
of
workes
shall
faile
,
the
pride
of
reason
shall
bee
forsaken
,
the
Fleshe
with
the
Vyces
,
and
Concupiscences
thereof
shal
be
crucified
,
and
men
shall
repent
and
bee
renewed
.
Then
shall
the
glory
of
the
Lord
,
bee
reuealed
by
the
Gospell
throughoute
the
whole
Worlde
:
and
all
Fleshe
,
that
is
to
say
,
all
mortall
men
,
shall
see
,
acknowledginge
by
true
Faith
,
that
the
Mouth
of
the
Lord
hath
spoken
the
truth
,
seeinge
the
Messias
offered
vnto
them
,
by
whom
GOD
hath
appointed
saluation
vnto
men
.
And
bicause
Ihon
ought
to
bee
the
firste
Proclaimer
of
this
comfortable
Preachinge
,
hee
professeth
him selfe
to
bee
this
cryinge
voice
in
the
Wildernesse
,
and
the
Euangelists
also
testefie
the
same
of
him
.
Also
the
Prophet
(
if
wee
consider
the
Hebrew
Phrase
)
seemeth
in
the
fore repeated
woordes
,
to
meane
nothinge
ells
,
then
that
shortly
a
voyce
shall
bee
heard
in
desolate
Iudea
,
which
shall
commaunde
with
ioyfull
crie
,
to
prepare
the
way
of
the
Lord
,
which
is
nowe
aboute
to
returne
into
the
same
:
to
the
ende
wee
may
knowe
that
the
Prophet
speaketh
of
GOD
,
as
of
a
Kinge
,
prest
to
enter
into
the
City
.
For
Kings
,
when
they
are
ioyfully
receiued
,
haue
their
way
with
great
care
and
dilligence
prepared
for
them
:
Whatsoeuer
is
high
is
made
playne
and
euen
,
whatsoeuer
is
low
is
filled
vp
,
that
it
may
bee
leuell
:
so
also
,
that
which
is
Crooked
,
is
made
straite
.
This
is
the
simple
Exposition
of
the
place
of
the
Prophet
.
Reade
our
Annotacions
vpon
Mathew
,
Chapter
3.
verse
3.
for
this
verse
and
the
5.
also
.
6.
And
all
fleshe
shall
see
the
saluation
of
GOD
.
C.
The
meaninge
of
these
wordes
is
,
that
this
Saluation
which
the
Lorde
promiseth
,
shall
not
bee
obscure
,
or
felt
of
a
fewe
men
onely
,
but
famouse
,
and
common
to
all
men
.
Whereuppon
it
followeth
that
this
Prophesie
was
not
fulfilled
in
the
returne
of
the
People
.
For
although
GOD
did
then
mightely
declare
his
Grace
,
yet
notwithstandinge
hee
did
not
reueale
his
saluation
to
the
whole
Worlde
.
And
the
purpose
of
the
Prophet
was
to
compare
the
rare
exellency
of
the
Saluation
,
which
was
to
bee
reuealed
with
the
former
benefites
of
GOD
:
to
the
ende
the
Faithful
may
know
that
the
Church
was
neuer
so
well
delte
with
all
,
neyther
that
the
Power
of
GOD
did
so
mightely
shine
in
deliueringe
his
seruaunts
.
Fleshe
,
in
this
place
is
taken
for
men
in
good
parte
without
notinge
them
of
Vice
.
A.
As
in
diuers
other
places
of
Scripture
.
Often
times
it
is
taken
in
euell
parte
,
as
,
for
the
Naturall
wickednesse
,
and
corruption
of
mans
nature
.
7.
Then
sayd
hee
to
the
People
that
were
come
forth
to
bee
baptized
of
him
,
O
generation
of
Vipers
,
who
hath
forewarned
you
to
flee
from
the
Wrath
to
come
?
Bu.
In
this
multitude
of
those
Iewes
which
came
forth
to
Ihon
,
were
their
Monkes
,
Math.
3.7
as
writteth
Mathew
saying
,
When
hee
sawe
many
of
the
Pharises
,
and
Saduces
comming
to
his
baptisme
,
&c.
First
of
all
therefore
hee
reprehendeth
these
,
and
so
exhorteth
them
to
godlynesse
,
and
true
repentaunce
,
that
with
all
hee
teacheth
all
other
men
.
(
O
generation
of
Vypers
)
R.
Is
this
Euangelicall
softenesse
?
Is
this
the
way
to
haue
good
will
?
The
Pharises
,
&
Saduces
were
counted
the
honestest
sort
among
the
Iewes
,
who
so
far
exelled
the
rest
in
their
outward
holines
as
in
the
Popish
religion
the
Franciscans
or
Carthusian
fryers
,
seeme
to
exell
the
common
sorte
of
Christians
.
Notwithstanding
Ihon
meteth
them
with
such
reproche
that
hee
calleth
them
generation
Vypers
.
But
this
is
the
office
of
a
Preacher
of
the
worde
,
and
not
reproch
.
For
so
ought
all
Hypocrites
to
bee
handeled
,
who
flatteringe
them selues
in
their
hearts
,
goe
about
to
deceiue
God
and
men
.
For
this
verse
and
the
other
two
verses
following
,
reade
our
Annotacions
vppon
the
third
of
Mathew
beginninge
at
the
7.
verse
.
10.
And
the
People
asked
him
,
sayinge
,
what
shall
wee
doe
?
C.
Luke
intreateth
of
the
particuler
Sermons
of
Ihon
,
euen
as
hee
hath
begon
.
For
the
former
reprehension
pertayned
to
the
Pharises
:
nowe
hee
addeth
that
which
pertayneth
to
the
people
.
Therefore
the
common
People
aske
him
saying
(
what
shall
we
do
?
)
C.
The
true
Affection
of
repentance
,
causeth
this
carefulnesse
,
that
the
sinner
greedely
inquireth
what
is
the
will
of
GOD
,
and
what
GOD
commaundeth
.
A.
That
is
to
say
,
what
oughte
to
bee
done
to
obtayne
Saluation
.
So
the
Iewes
when
they
had
heard
the
Sermon
of
Peter
,
were
pricked
in
heart
,
and
sayd
vnto
Peter
and
to
the
rest
of
the
Apostells
,
Acts.
2.37
.
Men
and
Bretheren
,
what
shall
wee
doe
?
Also
the
Keeper
of
the
Prison
sayd
to
Paule
,
&
Silas
,
Maisters
,
Acts
16.30
what
must
I
doe
to
bee
saued
?
11.
He
answereth
&
saith
vnto
them
,
Hee
that
hath
two
coates
,
let
him
parte
with
him
that
hath
none
;
&
hee
that
hath
meate
let
hym
doe
lykewise
.
C.
This
answere
of
Iohn
doth
briefly
define
the
condigne
&
worthy
fruites
of
repentance
:
for
the
Worlde
euer
coueteth
ceremonies
in
the
worship
of
God
:
neyther
is
it
more
proane
to
any
thing
then
to
worship
with
fayned
and
counterfeyt
worship
,
so
often
as
hee
calleth
to
repentance
.
But
what
fruites
doth
Iohn
the
Baptiste
commend
vnto
vs
in
this
place
?
Surely
,
the
duties
of
loue
and
of
the
second
table
.
Not
that
GOD
neglecteth
the
externall
Profession
of
Pietie
and
of
his
true
Worship
:
but
bycause
this
note
of
difference
is
more
certaine
&
doth
lesse
deceiue
.
For
Hypocrites
doe
very
busily
occupy
themselues
,
to
proue
them selues
to
bee
the
Worshippers
of
GOD
by
Ceremonies
,
hauing
no
care
in
the
meane
time
for
true
righteousnesse
,
when
as
they
are
eyther
Churllish
and
discourteous
to
their
Neighbours
,
or
ells
geuen
to
fraude
and
Rapine
.
Wherefore
they
are
necessarily
to
be
brought
to
a
more
grosse
triall
,
as
whether
they
liue
honestly
amonge
men
,
whether
they
help
the
poore
,
whether
they
bee
fauorable
to
those
that
are
in
misery
,
whether
they
●oe
gentlely
participate
with
others
those
thinges
which
the
Lord
hath
bestowed
vppon
them
.
For
this
cause
Christe
calleth
the
principall
pointes
of
the
Lawe
,
Mat
23.23
.
Righteousnesse
,
Mercy
,
and
Faith
.
The
Scripture
doth
oftentimes
commend
righteousnesse
and
Iudgement
.
Wee
must
note
this
first
of
all
,
that
the
duties
of
Charity
are
named
,
not
bicause
they
are
more
exellent
then
the
worship
of
GOD
,
but
so
far
forth
as
they
are
Testimonies
of
mans
Piety
,
that
their
Hypocrisie
may
be
discouered
,
which
boast
that
thing
with
their
mouth
which
no
doubt
is
farre
from
their
heart
.
But
it
may
bee
demaunded
,
whether
Iohn
did
precisely
lay
this
Lawe
vppon
all
men
,
Question
.
whom
hee
soughte
to
frame
&
make
Disciples
for
Christe
,
that
they
should
not
haue
two
Coates
?
First
of
all
wee
must
note
that
it
is
a
sinecdochall
kinde
of
speach
:
Aunswere
.
bycause
vnder
one
particuler
,
hee
comprehendeth
a
generall
doctrine
.
Hereupon
it
followeth
,
that
wee
must
drawe
forth
that
sence
and
meaninge
which
may
agree
with
the
Rule
of
Charity
,
as
it
is
prescribed
of
God
:
namely
that
euery
one
of
his
aboundance
doe
help
and
relieue
the
neede
of
the
poore
.
Euery
man
ought
to
waigh
&
consider
howe
much
the
Lord
hath
geuen
vnto
him
,
he
ought
also
to
be
carefull
for
the
neede
and
necessity
of
his
Bretheren
,
and
to
vnderstande
,
that
his
goods
are
therefore
geuen
vnto
him
that
he
might
dispence
and
bestowe
the
same
vpon
others
.
These
things
are
pentifully
and
plainly
set
downe
by
S.
Iames
,
Iam.
2.15
.
1.
Ihon.
3.7
and
by
S.
Iohn
in
his
first
Epistell
.
Therefore
the
meaning
of
Iohn
the
Baptist
is
,
that
wee
must
help
and
relieue
the
necessity
of
our
bretheren
,
of
that
abundance
which
God
geueth
vnto
vs
.
2.
Cor.
9.7
.
The
Apostell
sayth
that
the
Lord
loueth
a
cheerefull
gieuer
.
We
speake
this
to
this
ende
that
men
may
know
,
how
acceptable
and
sweete
smelling
a
sacrifice
it
is
vnto
God
,
to
geue
of
their
goods
vnto
the
poore
.
But
those
kinde
of
men
which
doe
make
it
as
a
Lawe
,
that
no
man
shall
possesse
his
owne
,
doe
not
onely
bringe
feare
and
dreade
into
the
Consciences
of
men
,
but
do
also
quite
ouerwhelme
them
with
desperation
.
R.
For
Ihon
did
not
appoint
here
that
mens
goods
should
bee
common
,
(
as
the
Anabaptists
teache
,
and
the
seditiouse
desire
)
neyther
doth
hee
take
away
the
ciuill
diuision
of
thinges
,
ordayned
by
publique
Lawes
.
For
althoughe
ryches
are
sometime
spoken
against
for
the
euell
abuse
thereof
,
yet
notwithstanding
of
them selues
they
are
the
good
creatures
,
and
the
gift
of
God
.
Pro.
10.22
The
blessinge
of
the
Lord
(
saith
Salomon
)
maketh
men
rich
.
And
in
Iob
it
is
sayd
,
Iob.
42.12
And
the
Lord
doubled
vnto
Iob
all
things
that
hee
had
before
,
two
foulde
.
Also
the
lord
saith
to
Salomon
,
3.
ki.
3.12
.
I
haue
gieuen
vnto
thee
those
thinges
also
which
thou
requiredest
not
,
that
is
to
say
Ryches
and
glory
,
in
such
wise
that
no
Kinge
hereafter
shal
be
lyke
vnto
thee
.
Thus
you
see
by
the
testimony
of
Gods
woorde
that
riches
are
the
gifte
of
God
.
But
who
so
much
voide
of
shame
that
he
will
deny
it
to
bee
lawfull
for
a
Christian
to
haue
and
to
possesse
the
gyfts
of
God
?
For
the
earth
is
the
Lords
and
the
fulnesse
of
the
same
.
And
Christians
are
the
Lords
.
What
then
should
bee
the
cause
,
that
they
may
not
lawfully
possesse
the
gifts
of
the
Lord
their
God
?
Moreouer
,
that
is
to
bee
considered
which
is
written
in
the
Lawe
,
Thou
shalt
not
steale
.
By
the
which
commaundement
is
vndoubtedly
confirmed
,
the
Diuision
of
thinges
,
and
Superiority
.
But
if
it
were
vngodly
for
a
man
to
possesse
his
owne
goods
,
verely
there
would
be
no
place
left
for
wicked
theft
,
euen
as
hee
committeth
not
theft
which
vseth
the
Ayre
,
bycause
by
Naturall
right
the
Ayre
is
common
to
all
men
.
Psa.
62.11
1.
Ti.
6.17
Moreouer
,
consider
what
the
Prophet
saith
in
the
Psalmes
,
Yf
ryches
increase
,
set
not
thy
heart
vpon
them
.
The
Apostell
Paule
also
teacheth
the
same
.
They
commaund
not
to
cast
away
Riches
,
but
they
teach
vs
,
not
to
repose
our
trust
in
Riches
.
Wherefore
S.
Ihon
in
this
Sermon
teacheth
not
a
new
Law
:
but
expoundeth
,
and
interpreteth
the
olde
&
naturall
Law
,
not
onely
to
the
Iewes
,
but
also
to
the
Gentiles
.
For
the
Naturall
Law
is
this
,
What
soeuer
yee
would
that
men
should
do
vnto
you
,
Mat.
7.12
euen
so
doe
yee
vnto
them
.
There
is
no
man
which
in
hunger
&
colde
,
which
would
not
wishe
to
bee
sustained
and
clothed
,
with
the
superfluitie
of
other
mens
goods
.
Therefore
the
Law
of
Nature
it selfe
,
willeth
vs
to
helpe
our
needy
Neighbour
according
to
our
ability
.
S.
This
place
also
hath
drawen
many
to
thinke
that
it
is
vnlawfull
to
haue
two
Coates
,
or
to
haue
any
store
,
and
prouision
for
time
to
come
,
and
that
it
is
required
at
the
hands
of
Christians
,
to
possesse
no
more
then
present
vse
requireth
.
C.
But
against
such
phantasticall
men
which
after
this
sort
wrest
the
letter
of
this
Texte
,
there
needeth
no
long
refutacion
.
If
it
bee
not
lawfull
to
haue
two
Coates
,
then
may
we
not
haue
two
disshes
,
two
saltfellers
,
two
shyrts
,
and
so
of
all
other
.
But
it
plainely
appeareth
by
the
order
of
the
texte
,
that
the
purpose
of
Ihon
was
nothing
lesse
,
then
to
ouerthrow
politique
order
.
Whereby
wee
gather
that
hee
commaunded
nothinge
:
more
th●n
the
riche
men
according
to
their
substance
should
geue
vnto
the
poore
so
much
as
their
substance
required
,
as
if
hee
had
sayde
,
Consider
what
releefe
youre
neighbours
doe
wante
,
which
you
may
spare
,
that
your
superfluity
may
helpe
their
necessity
.
S.
Wherefore
,
this
place
ought
to
be
compared
with
that
of
Paule
,
Not
that
other
bee
set
at
ease
,
2.
Cor.
8.13
and
yee
broughte
into
comberance
,
but
that
there
bee
equalnesse
now
at
this
time
,
and
that
your
aboundance
may
succour
their
lacke
,
and
that
their
aboundance
,
may
supply
your
lacke
,
that
there
may
bee
equality
.
Heere
thou
mayest
see
that
it
is
not
required
at
thy
hands
to
spoyle
thy selfe
&
to
make
thy selfe
poore
,
&
needy
,
but
to
releeue
the
neede
of
thy
brethren
with
thy
aboundance
.
And
therefore
S.
Ihon
the
Euangelist
saith
,
1.
Ihon.
3.17
Hee
which
hath
this
Worldes
good
,
&
seeth
his
brother
haue
neede
,
and
shutteth
vp
his
compssion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Wee
must
also
beware
of
another
extremity
.
For
wee
being
apt
ynough
to
holde
the
which
wee
haue
fast
,
may
complayne
and
say
,
I
haue
no
superfluity
.
Surely
couetouse
men
haue
neuer
tomuch
,
specially
when
any
thing
is
required
at
their
hands
:
for
they
wante
that
which
they
haue
.
But
the
meaning
of
the
Lord
is
not
so
to
bee
taken
,
that
wee
should
geue
the
same
which
can
doe
vs
no
good
:
but
hee
would
haue
vs
to
waigh
our
ability
,
that
accordinge
to
the
same
wee
may
help
them
.
He
doth
not
prescribe
a
certaine
Rule
how
far
the
same
ought
to
bee
extended
:
But
will
that
all
things
be
brought
,
to
the
rule
of
Charity
.
Reade
dilligently
the
eight
&
ninth
Chapter
of
the
seconde
Epistell
of
S.
Paule
to
the
Corinthians
,
and
you
shall
see
a
manifeste
Interpretacion
of
the
words
of
S.
Ihon
:
&
thou
shalt
therewithall
bee
taught
,
what
,
howmuch
,
how
,
and
with
what
cheerefulnesse
,
thou
must
geeue
and
bestowe
of
thy
goods
which
GOD
hath
geuen
vnto
thee
.
12.
Then
came
the
Publicans
also
to
bee
baptized
,
and
sayd
vnto
him
,
Maister
,
what
shall
wee
doe
?
R.
The
Publicanes
follow
the
common
sorte
of
People
.
And
they
are
called
Publicans
,
not
publique
sinners
(
as
the
vnlearned
interpret
)
but
Exactors
and
gatherers
,
of
publique
tolle
,
Tribute
,
custome
&
such
kind
of
exactions
.
Amonge
the
Iewes
this
sorte
of
men
were
vtterly
hated
,
and
were
reckoned
among
the
taile
and
Ofscouring
of
the
People
.
A.
Whereupon
some
sayd
concerninge
Christe
,
Beholde
a
riotouse
person
,
Mat
11
19
a
Wine
Bybber
,
a
friende
of
Publicans
,
and
sinners
.
Therefore
the
Publicans
demaunde
of
Ihon
what
they
must
doe
.
13.
And
he
sayd
vnto
them
,
Require
no
more
than
that
which
is
apointed
vnto
you
.
(
Require
no
more
than
that
)
C.
He
doth
not
only
generally
exhort
the
Publicans
to
repente
,
but
also
requireth
those
thinges
which
belong
vnto
their
calling
.
For
we
know
that
beside
the
generall
rule
of
the
Law
,
euery
man
must
consider
what
the
Condition
of
his
life
,
to
the
which
he
is
called
,
doth
require
.
Loue
is
commaunded
generally
to
all
Christians
:
but
there
follow
of
the
same
particuler
dueties
,
by
which
the
Teacher
towarde
the
Church
,
the
Magistrate
,
or
Prince
towarde
the
People
,
and
the
people
likewise
towarde
the
Magistrate
,
the
Husband
towarde
the
Wife
,
and
the
Wife
towarde
her
Husband
,
&
finally
the
sonnes
towardes
their
Parents
,
are
bounde
&
linked
together
.
But
,
bycause
the
Publicans
beinge
a
couetous
,
brybinge
,
and
cruell
kinde
of
men
,
often
times
vexed
the
people
with
vniust
exactions
,
Ihon
the
Baptiste
toucheth
those
vices
with
the
which
the
sorte
of
men
was
most
of
all
infected
,
forbiddinge
them
to
exceede
a
meane
in
exactinge
Tribute
.
S.
These
men
were
alway
ready
to
offend
by
committing
force
,
extorcion
,
&
rapine
:
wherefore
their
couetousnesse
was
forbidden
and
noted
by
speciall
Lawes
.
For
Vlpian
writeth
,
thus
,
Luk.
19.8
All
men
know
how
bolde
and
rashe
the
factions
of
Publicans
are
.
Whereuppon
Zachaeus
also
sayd
,
Lorde
,
if
I
haue
done
any
man
wrong
,
I
restore
foure
fould
.
When
as
the
law
appointed
Publicans
to
make
only
double
restitucion
.
There
were
also
other
vices
in
them
with
needed
correction
:
but
the
purpose
of
Ihon
was
to
geue
a
generall
doctrine
.
Hereby
wee
gather
that
the
office
of
a
publican
was
not
vnlawfull
,
although
they
were
hated
among
the
Iewes
,
bycause
they
were
the
ministers
of
the
Romaines
.
But
error
was
the
foundation
of
that
Opinion
,
namely
,
for
that
they
would
be
free
from
tribute
.
For
they
thought
that
their
liberty
was
broken
by
the
exaction
of
tributs
.
But
the
Lord
had
brought
them
vnder
the
power
of
Romaines
:
whereby
the
taking
of
tribute
was
made
lawfull
.
Hereupon
the
Apostell
writeth
,
Rom.
13.7
.
Geeue
vnto
euery
man
that
which
is
due
,
Tribute
to
whom
Tribute
belongeth
,
custome
,
to
whom
custome
is
due
.
For
otherwise
Princes
could
not
maintaine
their
great
expences
.
C.
Whereupon
it
followeth
,
that
it
is
no
lesse
lawfull
for
a
Christian
man
to
receiue
tribute
,
then
it
is
lawfull
for
the
Magistrate
to
appoint
the
fame
.
S.
But
let
them
take
heede
to
whom
this
office
is
committed
,
least
they
defile
them selues
with
those
vices
,
whereunto
they
are
to
ready
and
proane
.
Concerninge
this
,
reade
the
fifth
of
Mathew
,
verse
46.
14.
The
souldiers
likewise
demaunded
of
him
,
sayinge
,
And
what
shall
we
doe
?
And
hee
sayd
vnto
them
,
Doe
vyolence
to
no
man
,
neyther
accuse
any
falsly
,
and
bee
content
with
your
Wages
.
R.
After
the
sermon
made
to
the
Publicans
,
&
other
publique
officers
,
for
the
gathering
and
exacting
of
toule
&
Custome
,
appointed
by
the
magistate
,
Luke
addeth
what
Ihon
preached
to
the
souldiers
.
(
Doe
vyolence
to
no
man
)
E.
Howe
great
the
violence
of
souldiers
is
,
experience
it selfe
teacheth
.
This
violence
S.
Ihon
forbiddeth
.
Hee
forbiddeth
also
sclaunders
.
S.
For
souldiers
are
easly
beleued
.
If
they
accuse
the
Innocent
,
they
are
heard
,
&
before
answere
can
bee
made
punishment
is
executed
.
Wee
must
note
,
that
much
more
might
haue
ben
geuen
in
charge
to
souldiers
,
but
Ihon
teacheth
what
doth
specially
belonge
vnto
them
,
and
what
properly
appertayneth
to
their
calling
.
Neuerthelesse
they
heard
this
generall
exhortacion
,
Bring
forth
due
fruite
of
repentance
.
Bycause
the
souldiers
did
oppresse
the
People
with
force
,
and
bycause
they
sclaundered
them
,
he
doth
specially
forbid
them
these
.
C.
And
hereof
we
learne
to
Iudge
of
warre
,
euen
as
we
Iudged
afore
of
tribute
.
Ihon
commaundeth
not
the
souldiers
to
put
of
their
Armour
,
and
to
renounce
their
oathe
:
but
he
forbiddeth
to
oppresse
the
miserable
people
vnder
the
pretence
of
warre
,
to
hurt
the
Innocent
with
claunders
,
to
rob
also
and
to
pray
,
as
many
of
them
did
.
Wherefore
there
is
in
these
wordes
a
manifest
approbation
of
pollitique
order
.
S.
Peter
baptized
Cornelius
,
who
was
a
Centurion
,
that
is
to
say
,
a
Captayne
of
warre
:
and
yet
notwithstanding
he
commaundeth
him
not
to
lay
aside
his
profession
:
Acts.
10.44
but
he
when
hee
had
visibly
receiued
the
holy
Ghoste
,
followed
still
his
profession
.
Neither
did
our
sauiour
Christe
commaund
that
Centurion
,
Mat
8.10
of
whom
he
sayd
,
I
haue
not
founde
so
great
faith
,
no
not
in
Israell
,
to
forsake
his
office
as
wicked
.
For
seeinge
there
is
such
a
route
of
wicked
men
in
the
World
:
as
lawes
are
necessary
,
so
are
Magistrates
,
&
Souldiers
to
serue
vnder
them
.
C.
Thus
Ihon
faithfully
accordinge
to
his
Office
laboured
earnestly
to
prepare
the
People
vnto
the
Lorde
.
And
they
doe
most
wickedly
Sclaunder
the
Gospell
,
which
make
him
an
Enemy
to
humaine
gouernment
,
as
though
Christe
should
destroy
that
which
his
heauenly
Father
had
planted
.
But
lawes
are
deade
neyther
is
there
any
force
in
Iudgement
without
the
sworde
:
neyther
hath
the
Magistrate
onely
neede
of
the
executioner
,
but
also
of
other
Warders
,
and
Souldiers
also
,
where
as
peace
cannot
otherwyse
be
kept
then
by
their
Ministery
.
S.
Notwithstandinge
wee
must
take
heede
that
wee
geue
not
tomuch
liberty
to
the
vnbridled
desires
of
Princes
,
who
count
it
a
sporte
to
play
in
mans
bloude
.
This
liberty
is
not
permitted
vnto
them
.
For
the
ende
of
warre
ought
to
bee
nothinge
els
,
but
a
seekinge
for
peace
.
Thus
wee
ought
to
put
a
difference
betwene
that
which
of
it selfe
is
good
,
and
that
which
is
euell
,
and
in
all
these
thinges
euer
to
consider
the
ende
.
Hereby
also
wee
gather
that
it
doth
not
only
belong
to
a
good
Prophet
and
an
Apostel
to
teach
all
men
,
but
also
to
exhorte
euery
one
to
bee
mindefull
of
their
calling
:
as
wee
haue
Ihon
here
for
an
example
.
(
Neyther
accuse
any
falsly
)
E.
The
Greeke
worde
is
,
Sucophantesete
.
This
worde
amonge
the
Gretians
is
diuersly
taken
,
as
to
accuse
falsly
,
to
scl●nder
,
&
to
speake
euell
of
some
body
.
Ihon
therefore
would
haue
the
souldiers
free
from
two
thinges
,
namely
,
from
violence
by
which
they
oppressed
the
people
,
and
also
from
sclaunder
,
by
which
they
falsly
accused
them
to
their
Magistrats
:
to
the
ende
they
mighte
spoile
them
without
any
violence
.
Sometime
they
spoyled
men
,
somtime
ships
,
and
sometime
Villages
,
&
afterwards
fayned
that
they
had
borne
good
will
to
the
enemy
,
or
ells
some
such
thing
.
(
And
be
content
with
your
wages
)
If
souldiers
were
content
with
their
Wages
,
they
would
strik
no
man
,
neither
would
they
oppresse
or
sclaunder
any
man
:
but
their
Couetousnesse
in
desiringe
more
then
their
Wages
,
geueth
them
occasion
to
strike
and
to
doe
wrong
.
15.
As
the
people
wayghted
,
and
all
men
mused
in
their
hearts
concerning
Ihon
,
whether
hee
were
very
Christe
.
Z.
There
was
a
common
opinion
among
the
Iewes
,
concerninge
the
Messias
to
come
,
who
was
loked
for
according
to
the
Prophesies
of
the
Prophets
,
though
not
of
al
men
a
like
.
Seeing
therefore
that
Ihon
was
so
famouse
in
vertue
,
&
in
holines
of
life
,
they
thought
him
to
be
the
Messias
,
attributing
m●re
vnto
him
then
was
meete
.
And
this
our
maner
oftentimes
,
to
much
to
extoll
those
men
whom
wee
loue
,
and
ouermuch
to
depresse
&
discommend
those
whom
wee
hate
,
in
all
thinges
passinge
measure
.
But
they
erred
,
not
knowing
the
scriptures
:
seeinge
that
Ihon
came
of
the
priestly
stocke
:
but
the
Messias
was
promised
of
the
Tribe
of
Iuda
and
of
the
house
of
Dauid
.
Reade
the
thirde
of
Mathew
,
the
11.
verse
.
16.
Ihon
answered
&
sayde
vnto
them
,
In
deede
I
baptise
you
with
water
:
but
one
stronger
then
I
commeth
,
whose
Shooes
Latchet
I
am
not
worthy
to
vnlose
,
he
shall
baptize
you
with
the
holy
Ghoste
,
&
with
fyre
.
S.
Nowe
Ihon
doth
playnely
teache
what
is
his
Office
.
For
this
was
the
principall
parte
of
his
Office
,
to
bringe
Disciples
vnto
Christe
:
the
which
he
had
not
done
as
yet
,
for
hee
preached
generally
,
hauing
made
no
mencion
at
all
as
yet
concerning
the
preparation
vnto
Christe
.
Mathew
and
Marke
Ioyne
this
Sermon
to
that
which
went
before
,
as
though
hee
had
spoken
exabrupto
,
that
is
to
say
,
of
this
matter
before
hee
had
fully
ended
the
other
:
But
Luke
teacheth
what
was
the
occasion
.
For
when
they
sawe
him
geue
new
instructions
,
they
doubted
whether
hee
were
Christe
or
no
:
and
for
this
cause
hee
was
mooued
to
preach
concerninge
Christe
:
not
bycause
hee
would
otherwise
haue
held
his
peace
,
but
the
occasion
being
offered
,
hee
was
preuented
,
defferring
the
other
vntil
another
time
.
This
verse
and
that
which
followeth
is
expounded
in
the
third
Chapt.
of
Mathew
,
in
the
11.
and
12.
verses
.
18.
And
many
other
things
in
his
exhortacion
,
preached
hee
vnto
the
people
.
S.
As
if
the
Euangelist
should
say
,
I
haue
onely
set
downe
the
summe
of
Ihons
preaching
,
and
I
haue
touched
the
principall
pointe
of
the
whole
matter
.
All
thinges
which
are
written
concerning
Ihon
,
are
written
for
Christe
,
whose
forerunner
Ihon
was
.
Therfore
Luke
,
hauinge
brieflye
touched
so
much
of
Ihons
doctrine
,
and
of
Ihons
busines
,
as
pertayneth
to
the
godly
knowledg
,
maketh
hast
to
a
more
large
description
of
the
actes
of
Christe
.
19.
Then
Herod
the
tetrarche
,
when
hee
was
rebuked
of
him
for
Herodias
,
his
brother
Philips
wyfe
,
and
for
all
the
euels
which
Herod
did
.
S.
Ihon
did
not
preache
to
the
common
sorte
of
people
,
but
also
to
Princes
,
&
specially
to
Herod
the
tetrarch
of
Galile
,
who
was
also
syrnamed
Ancipas
,
of
whom
Marke
writeth
thus
,
Herod
feared
Ihon
,
Mark
.
6.19
knowing
that
hee
was
a
Iust
man
,
and
a
holy
,
&
gaue
him
reuerence
:
and
when
hee
heard
him
,
hee
did
many
things
,
and
heard
him
Gladly
.
Moreouer
,
Ihon
did
not
only
preach
Faith
,
and
the
fruites
of
Faith
to
Herod
,
but
also
nothinge
fearing
the
cruelty
and
power
of
the
wicked
Kinge
,
but
vsinge
holy
liberty
of
speakinge
,
&
Christian
fortitude
,
hee
reprooued
his
wickednesse
:
as
firste
,
his
Incestious
mariage
,
and
then
other
wicked
actes
.
For
there
is
no
doubt
but
that
hee
vsed
tyranny
,
powled
the
miserable
people
,
oppressed
the
liberty
of
Gods
people
,
set
all
thinges
to
sale
in
his
kingdome
,
and
consumed
his
money
vppon
Luxurie
,
Bellycheere
,
and
filthy
pleasures
.
Hereby
let
the
true
mynisters
of
the
Church
learne
not
to
dissemble
,
not
to
holde
their
tongue
at
the
wickednesse
of
Princes
.
For
otherwise
that
iust
Lord
will
require
the
bloude
of
those
that
pearishe
at
the
hand
of
that
dumbe
dogge
which
cannot
barke
;
yea
,
which
will
not
barke
,
his
mouth
being
stopt
wyth
feare
.
C.
We
haue
in
Iohn
a
notable
example
of
constancy
,
with
the
which
all
Godly
Teachers
must
bee
endued
least
they
be
afrayd
to
displease
greate
and
mighty
men
,
so
often
as
necessity
vrgeth
.
For
he
cannot
sincerely
serue
God
which
accepteth
or
respecteth
any
mans
Person
.
20.
Added
this
aboue
all
,
and
shut
vp
Iohn
in
Pryson
.
C.
Luke
geueth
vs
to
vnderstand
that
then
wickednesse
is
Desperate
,
and
is
come
to
the
full
measure
when
the
sinner
is
angry
with
the
remedies
:
and
doth
not
onely
refuse
Correction
,
but
also
taketh
mortall
reuenge
vppon
his
Admonisher
.
(
And
shut
vp
Iohn
in
Pryson
)
S.
Beholde
heere
what
Rewarde
the
Faithfull
Seruaunt
of
the
Lorde
had
at
the
Handes
of
the
Wicked
Tyraunte
for
his
Faithfull
Admonition
and
Doctrine
.
C.
The
lyke
rewarde
remayneth
in
the
Worlde
for
the
faithful
ministers
of
the
truth
,
specially
when
they
reproue
sin
:
for
skarce
one
among
a
hundred
will
abide
correction
.
Therefore
if
they
bee
seuerely
vrged
,
they
burst
forth
in
fury
and
madnesse
.
If
this
kinde
of
Pride
may
bee
seene
in
euery
common
person
,
it
is
no
meruaile
if
Tyraunts
bee
much
more
cruell
vppon
those
that
reprehende
them
,
who
can
abyde
nothinge
lesse
,
then
to
bee
ordered
.
Concerninge
the
rest
of
this
verse
,
and
that
which
followeth
,
Reade
the
fourteenth
Chapter
of
Mathewe
,
the
third
verse
,
and
the
sixte
of
Marke
the
fourteenth
Verse
,
where
mencion
is
made
not
onely
of
Ihons
Imprisonment
,
but
also
of
his
death
and
buriall
.
Reade
also
for
the
verses
followinge
,
the
third
of
Math.
verse
14.
23.
And
IESVS
himselfe
began
to
bee
aboute
thirty
yeares
of
Age
,
beinge
(
as
hee
was
supposed
)
the
Sonne
of
Ioseph
:
which
was
the
sonne
of
Heli.
(
And
IESVS
himselfe
began
)
Bu.
Nowe
Luke
sheweth
the
age
of
our
Sauioure
CHRISTE
,
by
which
came
not
onely
to
the
Office
of
teachinge
,
but
also
to
the
perfeitinge
of
saluation
.
Epiphanius
doth
dilligently
waigh
the
yeares
of
his
Age
,
disputinge
against
the
Heresie
●
I
:
Where
amongest
other
Woordes
hee
sayth
,
Hee
was
in
very
deede
nine
&
twenty
yeares
olde
and
tenne
Monethes
,
when
hee
came
to
Baptisme
:
thirty
yeares
olde
,
but
not
full
.
Wherefore
the
Euangeliste
saith
,
that
hee
began
to
bee
about
the
age
of
thirty
.
So
that
the
other
odde
tyme
was
made
vp
to
his
full
age
,
in
fasting
forty
dayes
and
forty
Nightes
,
and
in
callinge
his
Apostells
;
And
on
that
day
in
the
which
hee
wrought
the
myracle
in
turning
the
Water
into
Wyue
,
hee
was
thirty
yeares
olde
.
[
Beinge
(
as
hee
was
supposed
)
]
He
sayth
not
that
Ioseph
was
his
father
:
For
hee
onely
was
supposed
to
be
the
Father
of
Christe
.
His
true
Father
was
GOD
,
of
whom
hee
tooke
his
eternall
and
euerlastinge
byrthe
.
And
to
the
ende
that
all
men
might
manifestly
beholde
that
this
IESVS
the
Sonne
of
the
eternall
GOD
,
is
also
the
Sonne
of
man
:
and
that
also
,
as
hee
is
true
GOD
,
so
hee
is
very
man
,
Luke
bringeth
the
Genelogy
of
the
Lord
,
from
Ioseph
,
to
Zorobabell
,
from
him
to
Dauid
,
from
Dauid
,
to
Abraham
,
from
Abraham
to
Noe
,
&
from
Nor
to
Adam
,
yea
,
euen
to
God
him selfe
the
Creator
of
Adam
.
[
Which
was
the
Sonne
of
Hely
]
Ioseph
was
Helies
Sonne
in
lawe
.
For
all
men
almost
doe
agree
that
Heli
is
the
very
same
which
is
called
Ioachim
,
who
was
the
Father
of
the
virgin
Mary
.
This
is
sayde
to
bee
Iosephes
Father
,
that
is
to
say
,
his
Father
in
lawe
.
For
at
this
day
also
the
Father
in
lawe
calleth
his
Sonne
in
lawe
,
Sonne
;
and
the
Sonne
in
lawe
calleth
the
Father
in
lawe
,
Father
.
Ioseph
therefore
was
the
Sonne
of
Hely
,
but
not
his
Naturall
Sonne
(
for
the
Naturall
Father
of
Ioseph
was
Iacob
,
as
affirmeth
Mathewe
)
but
by
the
custome
of
Matrimony
,
Mat.
1.
●
.
by
which
(
as
is
sayd
)
the
Father
in
lawe
is
called
the
Sonne
in
lawes
Father
,
and
the
Sonne
in
lawe
the
Father
in
lawes
Sonne
.
Accordinge
to
this
Opinion
Luke
hath
described
the
Genelogie
of
Mary
,
to
the
ende
wee
might
see
that
Ioseph
and
Mary
were
of
the
Linage
of
Dauid
,
but
yet
that
from
Zorobabell
they
had
diuers
great
Grand-fathers
,
of
whom
Mathew
maketh
mencion
of
some
,
and
Luke
of
other
some
.
B.
They
which
are
not
of
this
Opinion
write
,
that
Luke
calleth
him
Hely
,
whom
Mathew
nameth
Iacob
,
when
as
in
his
whole
Genelogie
hee
doth
not
only
differ
from
Mathew
in
names
but
also
in
number
.
But
hee
which
hath
but
meanely
studied
the
Scriptures
,
is
not
ignoraunt
,
how
commonly
they
of
olde
time
haue
vsed
to
call
them selues
by
two
or
by
three
names
.
S.
Now
,
by
this
Genelogie
described
by
Mathew
and
Luke
,
first
of
all
wee
see
,
that
our
IESVS
is
that
true
anointed
Kinge
,
and
the
author
of
saluation
,
who
as
hee
was
promised
to
the
Fathers
,
so
also
with
earnest
desier
hee
was
longed
for
,
beinge
the
very
same
in
deede
,
which
according
to
the
Scriptures
,
came
of
the
stocke
of
Abraham
,
and
of
Dauid
,
borne
man
of
the
virgin
Mary
his
true
and
vndoubted
Mother
.
Secondly
,
the
vnspeakable
Loue
of
GOD
towarde
vs
,
who
for
our
sake
woulde
haue
his
Woorde
made
man
.
Furthermore
,
let
vs
waigh
of
whom
it
pleased
him
to
bee
borne
:
how
little
hee
did
abhorre
to
admit
Sinners
,
and
Straungers
into
the
number
of
his
Auncetoures
:
Whereby
also
hee
declared
his
great
Facillity
,
and
gentlenesse
towarde
vs
.
Lastly
,
let
vs
not
lightly
passouer
this
our
Felicity
,
who
are
now
indued
with
the
perfect
and
reuealed
knowledge
of
Christe
now
raigninge
in
our
fleshe
,
least
we
may
seeme
to
haue
receiued
so
great
Grace
in
vaine
.
These
thinge
,
being
Godly
waighed
,
and
considered
,
wee
shall
reade
with
sufficient
fruite
,
this
present
Genelogye
:
although
wee
wantinge
the
Monuments
of
our
Elders
,
cannot
bring
a
sure
reason
of
euery
thinge
,
specially
of
these
thinges
vpon
the
which
the
knowledge
of
CHRISTE
doth
not
depende
.
Concerninge
the
verses
following
,
reade
the
first
of
Mathew
.
38.
Whych
was
the
Sonne
of
Adam
.
BV.
At
the
length
hee
bringeth
the
order
of
the
Genelogie
vnto
Adam
,
to
the
ende
wee
may
knowe
that
the
Redempcion
pertayneth
also
to
Adam
,
to
whom
a
more
ample
Promise
was
made
then
to
the
rest
.
For
it
was
promysed
to
the
Woman
That
her
Seede
should
treade
downe
the
Serpents
head
:
Gen.
3.15
that
is
to
say
Sathan
,
&
death
.
FINIS
.
❧
THE
IIII.
CHAP.
IESVS
BEING
full
of
the
Holy
Ghoste
retourned
from
Iordane
and
was
led
by
the
Spyrite
into
Wildernesse
.
C.
Chryst
was
euer
replenished
with
all
gifts
of
the
holy
ghost
but
they
were
not
reuealed
in
him
all
the
time
of
hys
Chyldehoode
,
vntyll
that
he
might
doe
somewhat
openly
according
to
the
Office
of
the
Messias
.
And
now
in
baptisme
he
was
kindled
with
such
heate
of
the
Spyrite
that
he
thought
vpon
nothing
else
but
to
begin
openlie
and
to
publish
the
office
of
the
Messias
.
B.
Therefore
he
is
rightly
sayd
to
retourne
from
Iordane
when
he
was
replenished
with
the
Holy
Ghost
.
But
the
same
Spyrite
which
moued
him
to
begin
the
Office
of
the
Messias
led
him
firste
into
the
Wildernesse
that
there
he
might
be
by
diuers
waies
tempted
of
Sathan
.
For
the
order
of
temptation
contained
in
that
which
followeth
.
Read
the
fourth
Chapter
of
Mathew
the
first
Verse
.
13.
And
when
the
Temptation
was
ended
,
the
Deuill
departed
from
him
for
a
season
.
(
And
when
all
the
temptation
)
B.
To
wit
,
not
onely
that
which
concerneth
the
fortye
Dayes
faste
,
but
also
that
with
the
which
he
was
tempted
after
the
fortie
Dayes
.
(
For
a
season
)
B.
If
thou
thus
leaue
vnto
the
word
of
God
,
Sathan
cannot
preuayle
against
thee
,
but
will
departe
at
length
.
For
so
long
as
wee
bee
in
the
Worlde
where
Sathan
is
Prynce
wee
are
Subiecte
vnto
hys
Temptations
.
But
in
the
meane
time
the
GOD
of
Consolation
will
not
ceasse
to
minister
Comforte
vnto
vs
,
and
when
he
hath
put
away
the
deuils
from
vs
,
he
wyll
vs
Aungels
to
beare
vs
vp
:
as
Mathew
wryteth
of
Chryst
in
the
ende
of
thys
Temptation
.
But
note
that
the
Diuell
made
not
an
ende
of
tempting
Christe
,
vntill
he
was
voyde
of
all
power
,
and
spoyled
of
all
his
Armour
and
strength
:
euen
as
a
wilfull
warriour
ceasseth
not
to
prouoke
his
enemy
,
vntill
hee
be
layed
on
the
grounde
.
Therefore
after
the
ensample
of
Christe
,
wee
must
prepare
our selues
to
beare
diuers
Temptations
.
It
is
not
sufficient
that
wee
haue
geuen
him
the
repulse
except
we
ouercome
.
And
wee
see
that
Sathan
cannot
doe
so
much
as
hee
would
,
seeinge
our
Euangelist
saith
,
And
when
all
temptacion
was
ended
.
Will
,
neuer
wanteth
in
Sathan
:
but
the
Lord
hath
him
bounde
that
hee
cannot
exercise
his
subtilties
as
hee
desiereth
.
Furthermore
,
wee
haue
a
promise
,
Hee
will
not
suffer
you
to
bee
tempted
aboue
that
which
you
are
able
to
beare
.
1.
Cor.
10.
●●
Sathan
wente
not
away
that
Christe
might
leade
the
rest
of
his
life
without
trouble
.
If
therefore
it
shall
befall
vs
so
to
be
tempted
let
vs
not
thinke
that
an
ende
is
made
by
and
by
,
but
let
vs
prepare
our selues
for
new
conflicts
.
Reade
the
4.
of
Math.
the
11.
verse
.
14.
And
Iesus
returned
by
the
power
of
the
spirit
into
Galile
,
and
there
went
a
fame
of
him
,
throughoute
all
the
Region
rounde
about
.
S.
When
Luke
saith
the
Christe
returned
by
the
power
of
the
spirit
into
Galile
,
hee
respected
that
which
went
before
:
for
his
purpose
is
to
shewe
that
Christe
in
these
Conflictes
escaped
the
Conquerer
,
not
by
humaine
power
,
but
by
the
power
of
the
holy
Ghoste
.
Not
that
Christe
,
as
he
was
GOD
,
needed
the
Grace
of
the
spirit
,
or
must
be
holpen
of
another
:
but
when
he
was
tempted
,
as
hee
was
man
,
it
was
necessary
that
his
humaine
Nature
should
be
strengthned
by
the
Grace
of
the
holy
Ghoste
,
that
hee
might
haue
the
Victory
.
The
which
in
deede
is
spoken
to
the
consolation
of
the
Godly
.
For
as
Christ
had
the
maistery
,
being
holpen
by
the
Grace
of
the
spirite
:
euen
so
we
shall
haue
the
victory
by
the
power
of
the
same
spirite
.
And
wee
must
note
,
that
wee
shoulde
not
haue
Reaped
so
great
frute
,
nor
so
much
consolation
,
if
hee
had
onely
repeated
the
victory
,
and
not
the
reason
,
and
manner
of
the
Victory
,
which
is
also
set
before
vs
.
The
which
Paule
sufficiently
declareth
,
sayinge
,
But
if
the
spirite
of
him
that
raysed
vp
Iesus
from
the
deade
,
Rom.
8.11
.
dwell
in
you
:
euen
hee
that
raysed
vp
Christ
from
the
deade
,
shal
also
quicken
your
mortall
bodies
because
that
his
spirite
dwelleth
in
you
.
If
hee
had
sayd
that
Christe
had
raised
vp
him selfe
hee
had
sayd
true
:
but
then
the
faithfull
had
not
receiued
so
great
consolation
.
Moreouer
,
this
maner
of
speach
is
to
bee
noted
,
howe
that
Iesus
by
the
power
of
the
Spirite
came
into
Galile
,
least
wee
should
immagine
any
terrestriall
,
or
Humaine
thinge
to
bee
in
Christe
:
but
that
we
might
alway
set
before
vs
the
Celestiall
and
deuine
nature
in
him
.
Last
of
all
we
must
note
,
that
Iesus
went
now
from
the
Desert
into
Galile
to
begin
the
Ministery
of
the
Gospell
,
beinge
mooued
with
the
same
spirite
with
the
which
he
was
led
into
the
Wildernesse
to
be
tempted
of
the
Diuell
:
the
which
is
set
before
vs
,
to
admonishe
vs
to
enterprise
nothinge
without
Gods
callinge
,
and
the
authority
of
the
holy
Ghoste
,
but
to
submit
our selues
wholly
vnto
his
will
and
direction
.
15.
And
hee
taughte
in
their
Synagoges
,
and
was
commended
of
all
men
.
BV.
The
Euangelist
sayth
the
Christe
taughte
in
their
Synagoges
,
but
hee
sheweth
not
how
often
,
neither
can
it
bee
declared
.
Notwithstandinge
it
may
bee
coniectured
,
that
hee
taught
very
often
in
them
,
by
which
his
fame
increased
.
(
And
was
commended
of
all
)
C.
The
Euangelist
addeth
this
that
wee
might
knowe
that
the
deuine
Power
did
shine
in
Christe
,
euen
in
the
beginninge
of
his
ministery
,
the
which
caused
men
,
as
yet
not
infected
with
a
maliciouse
desire
to
gaine
say
him
,
to
wonder
and
marueile
.
16.
And
he
came
to
Nazareth
,
where
hee
was
nursed
:
and
as
his
custome
was
,
hee
went
into
the
Synagoge
on
the
Sabboth
day
,
and
stoode
vp
for
to
reade
.
(
And
hee
came
to
Nazareth
)
S.
It
is
very
likely
that
Christe
did
not
alwayes
abyde
still
in
one
place
:
for
hee
woulde
haue
the
worlde
to
know
him
by
litle
and
litle
.
At
the
length
he
commeth
to
Nazareth
where
he
was
both
conceiued
and
nourred
.
C.
In
this
one
thinge
the
Euangelists
inciste
,
to
shewe
by
what
documentes
Christ
was
knowne
:
of
that
which
thing
LVKE
in
this
place
setteth
downe
a
worthy
example
:
as
that
hee
expoundinge
the
place
of
Esay
,
and
applying
the
fame
to
the
present
vse
,
caused
all
men
to
haue
him
in
admiration
.
(
And
as
his
custome
was
,
he
entered
)
C.
Hereby
wee
gather
that
Christ
did
speake
vnto
the
People
,
not
onely
in
hiewayes
and
streates
,
but
also
obserued
the
vsuall
order
of
the
Church
so
farre
forth
as
it
was
lawfull
for
him
.
Here
with
also
wee
see
,
that
although
the
Iewes
had
degenerated
,
yet
notwithstandinge
thinges
being
out
of
order
and
the
state
of
the
Church
being
miserably
corrupted
,
this
good
order
was
left
,
in
that
they
read
the
Scriptures
before
the
People
,
that
thereof
they
might
take
occasion
to
teache
and
to
exhorte
.
S.
Euen
as
it
is
written
,
Moses
of
olde
tyme
hath
in
euery
city
them
that
preache
him
in
the
Synagoges
,
Act.
25.21
.
when
hee
is
read
euery
sabboth
day
.
C.
Whereby
also
appeareth
,
what
was
the
true
and
lawfull
vse
of
the
Sabboth
.
For
GOD
did
therefore
commaunde
the
People
to
keepe
holy
day
,
as
thoughe
hee
were
simply
delighted
with
their
ease
and
rest
:
But
rather
that
hee
might
exercise
them
in
the
meditacion
of
his
Workes
.
And
bycause
in
consideringe
the
workes
of
GOD
,
mens
mindes
are
blinde
,
it
is
necessary
that
they
bee
directed
by
the
rule
of
the
Scripture
.
And
although
Paule
reckoneth
the
Sabbaoth
amonge
the
shadowes
of
the
Lawe
,
Col.
2.17
yet
notwythstandinge
in
this
parte
wee
must
kepe
holy
day
with
the
Iewes
,
that
the
People
may
come
together
to
heare
the
word
of
GOD
,
to
make
Common
prayer
,
and
to
bee
exercised
in
such
Workes
of
godlinesse
.
For
the
which
vse
and
purpose
,
the
Lords
day
(
which
we
call
the
Sonday
accordinge
to
the
man●er
of
the
Gentiles
)
followed
the
the
Iewishe
Sabboth
,
which
wee
call
Saturnes
day
.
Now
,
if
wee
compare
time
with
time
it
shall
easly
appeare
that
the
corruptions
of
the
Popish
gouernment
at
this
are
more
a
great
deale
,
then
they
were
among
the
Iewes
vnder
Annas
&
Caiphas
.
For
the
reading
of
the
holy
scripture
,
which
then
florished
,
is
not
only
vanished
away
vnder
the
Popes
Gouernment
,
but
is
also
driuen
out
of
the
Churches
with
Fyer
and
Swoorde
,
sauinge
that
they
singe
in
scorne
what
they
list
them selues
in
an
vnknowen
tongue
.
S.
But
wee
to
whom
the
truth
of
the
Gospell
is
reuealed
,
ought
after
the
ensample
of
Christe
to
frequet
holy
assemblies
,
to
cleaue
vnto
the
worde
of
GOD
for
euer
,
and
to
follow
good
and
pollitique
order
.
And
stoode
vp
to
reade
]
S.
It
is
meete
that
there
should
bee
some
Order
,
1.
Cor.
14.40
.
that
all
thinges
may
bee
done
decently
and
in
order
as
the
Apostell
teacheth
.
For
if
euery
one
were
permitted
to
reade
,
confusion
must
needes
follow
.
Wherefore
wee
see
that
Order
was
obserued
,
&
there
is
no
doubt
but
they
which
purposed
to
reade
,
craued
audience
.
C.
And
Christe
stode
vp
to
reade
,
not
onely
to
the
ende
audience
mighte
bee
geuen
him
the
better
,
but
also
in
signe
of
reuerence
.
For
the
maiesty
of
the
Scripture
deserueth
to
bee
modestly
,
and
reuerently
handled
of
the
Professors
of
the
same
.
17.
And
there
was
deliuered
to
him
a
Booke
,
of
the
Prophet
Esayas
:
&
when
he
had
opened
the
booke
,
hee
founde
the
place
where
it
was
written
.
And
there
was
delyuered
to
him
a
Booke
]
B.
This
Booke
was
deliuered
vnto
him
by
the
Minister
:
For
by
and
by
after
it
is
sayd
,
And
when
hee
had
shut
the
Booke
,
hee
gaue
it
to
the
Minister
.
[
He
found
the
place
]
C.
There
is
no
doubt
but
that
Christe
of
purpose
chose
this
place
.
Some
think
that
it
was
diuinely
allotted
vnto
him
:
but
seeing
hee
had
free
choise
,
it
is
better
to
referre
it
his
Iudgement
,
that
hee
chose
out
this
place
aboue
others
.
For
his
purpose
was
to
speake
aptly
concerninge
his
office
.
18.
The
spirite
of
the
Lord
vpon
me
,
because
hee
hath
anoynted
mee
:
to
preach
the
Gospell
to
the
poore
hee
hath
sent
me
,
to
heale
the
broken
hearted
,
to
preach
deliuerance
to
the
captiue
,
and
recoueringe
of
sight
to
the
blynde
,
freely
to
set
at
liberty
them
that
are
brused
.
The
spirit
of
the
Lord
vpon
me
]
S.
These
Woordes
are
alleadged
according
to
the
translation
of
the
threescore
and
ten
Interpretors
.
For
the
Hebrew
texte
in
Esay
is
somewhat
otherwise
.
Esay
.
61.1
Esay
promiseth
that
there
shall
bee
yet
certaine
Witnesses
of
the
Grace
of
GOD
,
after
the
Exile
into
Babilon
,
which
shall
gather
the
People
from
destruction
and
the
shadow
of
Death
,
and
shall
with
Spirituall
power
restore
the
Church
,
being
so
myserably
afflicted
.
But
seeinge
that
the
same
redemption
was
to
be
published
in
the
name
of
Christe
onely
,
he
speaketh
in
the
singuler
nomber
,
and
after
a
sorte
,
taketh
vpon
him
the
person
of
Christe
,
to
the
ende
he
might
the
more
effectually
comforte
the
myndes
of
the
Godly
.
Certaine
it
is
that
those
thinges
which
are
spoken
here
doe
onely
properly
belonge
vnto
Christe
him selfe
and
that
for
two
causes
:
First
,
because
hee
only
is
indued
with
the
fulnesse
of
the
spirite
,
that
hee
might
bee
a
Witnesse
of
our
reconcilliation
with
God
:
Ephe
2.17
secondly
,
because
hee
alone
by
the
power
of
his
spirite
,
performeth
and
geueth
all
those
good
things
which
he
promyseth
here
.
And
hee
therefore
sayd
that
the
spirite
of
the
Lord
was
vpon
him
,
to
the
ende
wee
might
know
that
Christe
as
well
in
him selfe
as
in
his
Ministers
doth
no
humaine
or
priuate
worke
:
but
that
hee
is
sente
from
aboue
to
restore
saluation
to
the
Church
.
For
he
testifieth
that
hee
doth
nothing
by
humaine
instincte
or
counsaile
,
but
by
the
moderation
of
the
spirit
of
GOD
,
that
the
Faith
of
the
Godly
mighte
bee
founded
vppon
the
authority
and
power
of
God
.
R.
And
wee
must
note
that
which
we
touched
before
,
that
the
fulnesse
of
the
Spirite
was
geuen
to
Christe
alone
.
For
the
Spirite
(
or
gyftes
of
the
spirite
)
was
geuen
to
others
,
by
partes
and
by
measure
.
To
Moses
was
geeuen
the
spirite
of
Wisdome
,
and
of
workinge
myracles
:
to
Sampson
was
geuen
the
spirite
of
Fortitude
:
to
Salomon
,
the
Spirite
of
Wysedome
:
to
the
Prophets
,
the
Spirite
of
knowledge
,
and
vnderstanding
of
Gods
misteries
:
but
to
Christ
was
geeuen
the
fulnesse
of
the
spirite
,
and
all
the
Gyftes
of
the
spirite
were
powred
vppon
him
.
For
so
sayth
the
Prophet
,
The
Spirite
of
the
Lorde
shall
rest
vppon
him
,
Esay
11
2
the
spirite
of
Wisedome
and
vnderstandinge
,
the
spirite
of
counsaile
and
strength
,
the
Spirit
of
knowledge
and
of
the
feare
of
the
Lord
.
And
Sainte
Ihon
sayth
,
Ihon.
3.34
God
geeueth
not
the
spirit
vnto
him
by
meesure
.
Col
2.9
.
and
3.
In
lyke
manner
Paule
writeth
sayinge
,
In
him
dwelleth
all
the
fulnesse
of
God
bodily
.
Wherefore
,
when
the
Prophet
sayeth
that
the
Spirite
of
the
Lord
is
vpon
Christe
,
hee
meaneth
that
all
the
fulnesse
,
and
all
the
Gyftes
of
the
Spirite
are
vppon
him
.
Bycause
hee
hath
anoynted
mee
)
S.
This
is
added
in
steede
of
an
Exposition
.
C.
For
many
boaste
falsly
that
they
haue
the
spirite
of
God
,
when
they
are
quite
voyde
of
his
giftes
.
But
Christ
proueth
by
the
anoynting
,
as
by
the
effect
,
that
hee
is
moued
with
the
spirit
of
God
.
S.
For
this
anoynting
was
a
figure
of
the
holy
Ghoste
,
and
there
is
a
Metaphor
in
this
Woorde
;
For
as
Oyle
hath
his
properties
for
the
body
,
euen
so
hath
the
spirite
of
God
for
the
Soule
.
Wee
are
Partakers
of
this
anoyntinge
:
for
GOD
hath
consecrated
vs
to
be
his
People
:
Psa
105.15
Whereupon
hee
saith
,
Touch
not
mine
anoynted
.
But
there
is
not
all
one
measure
,
as
wee
sayd
before
.
For
God
geueth
to
euery
man
his
giftes
,
according
to
his
measure
:
but
Christe
was
fully
anoynted
,
of
whose
fulnesse
wee
all
haue
receyued
.
Ihon.
1.16
.
Wee
are
anoynted
that
wee
may
bee
Partakers
of
the
kingdome
,
of
the
Priesthoode
,
and
of
the
Propheticall
office
of
Christ
:
notwithstanding
Christe
onely
was
anoynted
to
bee
a
Kinge
,
a
Priest
,
and
a
Prophet
.
Our
anoynting
commeth
from
Aarons
head
vnto
all
the
partes
of
the
body
.
Note
also
how
often
the
Scripture
maketh
mencion
of
the
spirit
of
God
,
and
saith
that
the
same
dwelleth
in
vs
,
least
thou
shouldest
consider
any
voyde
or
vayne
thinge
,
but
rather
his
power
and
efficacie
.
So
that
after
the
Prophet
had
spoken
of
the
spirite
of
God
,
hee
addeth
vnction
,
by
which
the
vertues
of
the
Spirie
of
God
are
vnderstoode
.
The
place
must
bee
dilligently
waighed
and
considered
.
For
no
man
can
take
vnto
him
Right
and
authority
to
teach
in
the
Church
of
God
,
except
hee
can
shew
that
hee
was
stirred
there
unto
by
the
spirite
of
God
.
And
wee
shall
knowe
who
are
sent
of
God
,
by
the
anoyntinge
:
(
that
is
to
say
)
if
hee
bee
indued
with
these
giftes
which
are
required
to
that
Function
:
if
,
hee
beinge
appointed
of
the
Lord
,
hath
in
him
the
Graces
of
the
spirite
,
then
hee
hath
in
deede
the
holy
Ghost
.
But
if
a
man
hauinge
no
doctrine
,
or
learninge
at
all
will
professe
himselfe
to
be
a
maister
and
a
Teacher
,
let
him
bee
accounted
for
a
deceiuer
.
To
preache
the
Gospell
)
C.
Heere
Christe
sheweth
to
what
ende
hee
was
endued
with
the
Graces
of
the
Spirite
,
namely
,
that
hee
might
Preache
the
Gospell
to
the
poore
.
Whereupon
wee
gather
that
which
we
sayd
before
,
that
whosoeuer
are
sent
of
GOD
to
preache
the
Gospell
,
are
first
instructed
with
necessarye
Gyftes
,
that
they
may
bee
able
to
discharge
so
waighty
an
Office
.
Wherefore
very
fonde
are
they
who
vnder
the
pretence
of
the
deuine
calling
,
vsurpe
vnto
them
the
place
of
Pastors
,
when
as
in
deede
they
are
most
vnmeete
to
execute
such
an
office
.
A.
They
therefore
which
will
be
counted
true
and
lawfull
Pastors
,
must
consider
that
their
proper
office
is
to
preach
the
Gospell
.
R.
For
this
great
Sheepheard
of
all
other
shepheards
,
Christ
,
saith
not
,
To
rule
with
externall
maiesty
he
hath
sent
mee
,
but
,
To
preach
the
Gospell
.
And
hee
saith
to
his
Apostells
,
Ihon.
20.
●●
As
the
father
hath
sent
mee
,
so
send
I
you
.
1
Cor.
4.1
And
the
Apostell
Paule
writeth
thus
,
Let
a
man
so
esteme
vs
as
the
Mynisters
of
Christ
&
dispensators
of
the
Mysteries
of
God
.
Also
,
1.
Pet.
5.1
.
the
Apostell
Peter
saith
,
The
Elders
which
are
among
you
exhort
,
which
am
also
an
Elder
&
a
Witnesse
of
the
afflictions
of
Christe
,
and
also
a
Partaker
of
the
glory
that
shall
bee
opened
:
Feede
you
Gods
flocke
which
is
committed
vnto
you
,
takinge
the
ouer
sight
of
them
:
Not
as
compelled
thereunto
,
but
willinge
:
not
for
the
desire
of
filthye
luker
,
but
of
a
good
minde
:
not
as
though
yee
were
Lords
ouer
Gods
Heritage
:
but
that
yee
be
an
ensample
to
the
flocke
.
To
the
poore
)
By
this
Name
the
Prophette
gieueth
vs
to
vnderstande
what
the
state
of
the
Church
was
before
the
Gospell
was
preached
,
and
what
the
Condition
of
euery
one
of
vs
is
without
Christe
.
Therefore
he
calleth
the
Poore
,
the
Contrite
,
the
captiues
,
the
Blinde
,
and
the
Brused
,
to
whom
GOD
promiseth
restoringe
.
And
although
the
body
of
the
People
was
oppressed
with
so
many
miseries
,
that
to
euery
member
thereof
those
tytells
did
very
well
agree
,
yet
notwithstandinge
bicause
many
of
them
did
flatter
them selues
in
their
neede
,
in
their
blindnesse
,
in
their
seruitude
,
and
in
death
it selfe
:
therefore
a
fewe
were
apte
and
meete
to
receiue
his
grace
.
To
heale
the
broken
hearted
)
S.
They
are
broken
hearted
which
feele
their
sinnes
:
for
sinnes
breake
the
hearts
of
men
.
For
they
bring
with
them
the
wrath
of
GOD
,
the
feare
of
all
pearills
,
and
the
feare
of
Death
,
and
hell
.
But
Christe
cureth
this
,
seeinge
hee
hath
made
satisfaction
for
sinnes
,
and
appeased
his
heauenly
father
.
Wherefore
hee
sayth
,
Mat
11.28
Come
vnto
mee
all
yee
that
traueile
&
are
heauy
laden
,
and
I
will
ease
you
.
And
the
Lorde
himselfe
by
the
mouth
of
the
Prophet
saith
,
Hee
healeth
those
that
are
broken
in
heart
,
Ps.
147.3
and
geueth
Medicine
to
heale
their
sicknesse
.
Againe
,
To
whom
shall
I
haue
regarde
but
to
the
poore
and
broken
in
heart
,
Esay
.
66.2
&
to
him
that
trembleth
at
my
worde
?
To
preach
deliuerance
to
the
Captiue
)
Christ
speaketh
not
here
of
ciuill
captiues
,
or
of
externall
deliuerance
,
but
of
a
spirituall
deliueraunce
,
by
which
wee
are
deliuered
from
the
seruitude
of
Sathan
.
For
wee
are
all
by
Nature
the
Captiues
of
Sathan
,
and
sathan
hath
by
his
right
power
of
Lyfe
,
and
death
in
vs
.
For
after
that
Adam
sinned
,
wee
all
which
are
the
Posterity
of
Adam
soulde
vnder
sinne
,
Rom.
7.14
&
for
sinne
wee
are
deliuered
into
the
power
of
Sathan
.
Therefore
he
came
to
preach
deliuerance
from
Sathan
,
and
to
restore
vs
to
our
former
Lord
,
who
is
GOD
the
Father
of
Heauen
.
And
hee
preacheth
Liberty
and
deliuerance
,
when
through
his
Name
hee
promiseth
remission
of
sinnes
,
shewing
that
it
is
he
which
satisfied
for
the
same
and
payde
our
debtes
.
Wherefore
whosoeuer
beleueth
this
preachinge
,
and
thereby
hauinge
obtayned
remission
of
sinnes
for
Christs
sake
,
obtayneth
also
deliuerance
from
Sathan
,
and
is
restored
to
his
former
liberty
before
GOD
.
And
recouering
of
sight
to
the
blind
)
S.
By
blindnesse
is
vnderstoode
the
extreme
and
most
desperate
State
.
Seing
Christe
is
the
light
of
the
World
,
when
hee
shineth
not
vppon
vs
,
what
haue
we
left
but
Darknesse
.
Hee
is
the
day
springe
from
an
high
which
visiteth
vs
,
to
geue
light
to
them
that
sit
in
darkenesse
and
in
the
shadow
of
death
.
Hee
calleth
them
blinde
which
sit
in
darkenesse
,
and
in
the
shadow
of
death
,
to
whom
light
is
rysen
:
of
the
which
we
haue
spoken
in
Mathew
,
Chap.
4.
verse
.
16.
Freely
to
set
at
liberty
them
that
are
brused
)
A.
That
is
to
say
,
that
I
may
deliuer
those
which
are
oppressed
with
the
burthen
of
sinne
,
&
may
gieue
them
remission
of
their
sinnes
.
They
are
brused
which
lie
in
sinnes
,
&
fighte
against
them
,
and
yet
notwithstanding
cannot
ouercome
them
.
C.
By
all
these
formes
of
Speache
,
first
of
all
wee
are
taught
,
to
what
end
the
Gospell
is
preached
,
and
what
the
same
offereth
vnto
vs
:
Namely
that
whereas
wee
are
ouerwhelmed
with
all
kinde
of
euills
,
God
by
his
quickening
light
shineth
vnto
vs
,
that
being
brought
out
of
the
deepe
sincke
of
death
,
he
may
restore
vs
to
full
and
perfect
felicity
.
This
is
no
small
commendation
of
the
Gospell
,
that
wee
are
sayd
(
and
doe
in
deede
)
to
gather
such
vnspeake
able
fruite
thereby
.
Secondly
wee
see
who
they
are
which
Christe
inuiteth
vnto
him
,
&
maketh
Partakers
of
the
Grace
committed
vnto
him
:
namely
they
which
by
all
maner
of
meanes
are
miserable
,
and
voyde
of
all
hope
of
saluation
.
But
in
like
maner
wee
are
taught
that
wee
cannot
enioy
these
benefits
of
Christe
,
vnlesse
wee
beinge
humbled
with
a
serious
feelinge
of
our
euells
,
doe
desire
him
to
bee
our
deliuerer
,
no
lesse
then
they
which
are
hungery
desire
to
bee
satisfied
with
Foode
.
For
who
soeuer
swell
with
pride
,
&
doe
not
sigh
vnder
their
captiuity
,
neyther
doe
mislike
of
them selues
in
their
blyndenesse
,
doe
with
deafe
Eares
contemne
and
despyse
this
Prophesie
.
Reade
the
11.
Chapter
of
Mathew
the
verses
.5
.
and
28.
19.
And
to
Preache
the
acceptable
yeare
of
the
Lord
.
R.
The
Prophet
alludeth
to
the
yeare
of
Iubile
,
Leuit.
2●
8
of
the
which
mencion
is
made
in
Moses
:
in
the
which
two
thinges
were
specially
obserued
:
the
one
was
the
deliueraunce
of
all
Seruauntes
in
that
yeare
:
the
other
was
the
restoring
of
the
Possessions
of
such
Landes
as
were
soulde
to
their
olde
Lord
,
or
ells
to
their
Heyres
.
This
was
a
Ciuill
Lawe
most
fit
for
the
Land
of
Canaan
,
and
necessary
for
the
gouernment
of
the
Iewes
.
In
that
yeare
all
quarrells
,
contentions
,
brawles
,
debts
,
Actions
,
Couenants
,
Lawes
,
Letters
,
and
seales
,
were
ended
:
insomuch
that
the
same
yeare
was
a
publique
composition
and
pacification
of
all
ciuill
controuersies
.
But
as
touchinge
the
externall
obseruation
of
the
yeare
of
Iubile
according
to
the
Lawe
of
Moses
,
wee
haue
nothinge
to
doe
therewith
,
but
onely
with
the
matter
it selfe
signified
by
the
yeare
of
Iubile
.
For
this
Spirituall
Iubile
began
first
when
Christ
began
the
preachinge
of
the
Gospell
,
and
continueth
not
for
a
yeare
onely
,
but
for
euer
.
For
the
Lorde
sayth
,
Hee
hath
sent
me
to
preach
;
that
is
to
say
,
that
I
should
sound
forth
with
the
trumpe
of
the
Gospell
,
the
acceptable
yeare
of
the
Lorde
.
For
if
wee
sifte
our selues
,
we
shall
finde
that
wee
were
made
the
Seruants
and
Captiues
of
Sathan
,
for
Sinne
,
and
that
by
Eatinge
of
the
forbidden
fruite
,
wee
soulde
and
lost
the
Possession
of
Paradize
,
and
the
Inheritance
of
all
heauenly
blessinges
.
But
now
Christe
is
come
,
and
hath
made
Satisfaction
for
our
sinnes
,
and
hath
redeemed
vs
from
the
power
of
Sathan
,
and
hath
restored
vs
to
our
former
Possession
of
Paradize
,
and
to
the
Inheritance
of
heauenly
Graces
,
all
which
thinges
hee
openly
proclaymeth
by
the
Preachinge
of
his
Gospell
.
C.
Wee
must
also
note
that
the
Prophet
by
these
Wordes
,
seeketh
to
preuent
a
doubte
,
which
mighte
trouble
the
myndes
of
the
Weake
,
when
as
the
Lord
defferringe
the
promised
saluation
so
longe
,
kept
them
in
suspence
.
Therefore
hee
placed
the
time
of
Redemption
in
the
purpose
and
good
pleasure
of
GOD
:
as
when
hee
saith
in
another
place
,
●say
.
46.8
.
I
hearde
thee
in
an
accepted
time
,
in
the
day
of
saluation
I
holpe
thee
.
To
the
which
Wordes
,
●
Cor.
6.2
Paule
addeth
this
,
Beholde
now
the
accepted
time
beholde
the
daye
of
Saluation
.
Gal.
4.4
.
R.
Therefore
this
place
of
Esay
sheweth
vs
what
is
the
Office
of
oure
Lorde
and
Sauiour
Iesus
Chryst
.
A.
The
knowledge
whereof
bryngeth
great
consolation
to
all
afflicted
minds
sighing
vnder
the
burden
of
sinne
.
20.
And
hee
cloased
the
Booke
,
and
gaue
it
agayne
to
the
Mynister
&
sate
downe
:
and
the
Eyes
of
all
them
that
were
in
the
Synagoge
were
fastened
on
him
.
A.
When
the
Lord
had
read
the
Prophesie
of
the
Prophet
with
greate
attencion
of
the
hearers
,
before
hee
sayd
that
the
same
pertayned
vnto
him
,
hee
shut
the
Booke
,
and
gaue
it
to
the
Mynister
,
at
whose
handes
hee
had
receyued
the
same
,
as
wee
sayd
before
.
And
all
the
Eyes
of
them
]
S.
This
is
the
effect
of
the
Doctrine
of
Christ
,
mightely
working
in
the
Consciences
of
the
hearers
.
And
there
is
no
doubt
but
that
GOD
touched
their
hearts
,
that
admiration
might
make
them
more
attentiue
vnto
Christe
.
For
it
was
meete
that
they
should
bee
held
,
least
they
shoulde
by
and
by
haue
made
dysturbance
,
before
hee
had
halfe
ended
his
Speach
,
they
beinge
otherwise
more
ready
to
contemne
Christe
as
we
shall
see
hereafter
.
21.
And
hee
began
to
say
vnto
them
,
This
day
is
this
Scripture
fulfilled
in
your
Eares
.
Z.
Our
Sauiour
Christe
,
accordinge
to
his
mercy
,
proceedeth
to
Interpret
the
Prophesie
of
Esay
,
and
to
apply
the
same
to
himselfe
,
that
hee
mighte
conuerte
the
Hearers
This
day
is
this
scripture
]
C.
Christ
did
not
vse
onely
these
few
Woordes
,
but
also
proued
in
very
deede
,
that
the
time
was
now
come
,
in
the
which
God
woulde
restore
his
lost
Church
,
that
the
Hearers
might
haue
a
manifest
exposition
of
the
Prophesie
:
euen
as
Interpreters
doe
rightely
&
orderly
handell
the
Scripture
,
when
they
applye
the
same
to
the
present
vse
.
Fulfilled
in
your
Eares
]
S.
As
if
he
shoulde
say
,
Nowe
yee
haue
heard
all
these
thinges
tolde
and
declared
by
me
in
Capernaum
.
For
it
followeth
my
23.
verse
of
their
owne
Woordes
,
Whatsoeuer
wee
haue
heard
done
in
Capernaum
,
doe
the
same
here
likewise
in
thy
owne
Countrey
.
22.
And
all
bare
him
Wytnesse
,
and
woondered
at
the
gratious
words
,
which
proceded
out
of
his
mouth
,
and
they
sayd
,
Is
not
this
Iosephes
Sonne
?
And
all
bare
him
Wytnesse
]
S.
The
explication
of
the
Prophesie
being
heard
,
admiration
followed
,
which
is
the
sence
of
the
Mynde
:
and
externall
profession
is
the
Testimony
.
Admiration
draue
them
to
confession
.
By
these
words
the
Euangelist
sheweth
that
these
men
spake
not
dissemblingly
,
but
from
their
heart
.
For
God
had
geuen
so
great
authority
vnto
his
worde
,
that
they
coulde
not
but
meruaile
.
At
the
gratious
Wordes
]
C.
This
is
an
Hebrew
phrase
,
by
which
hee
calleth
those
gratious
words
,
in
the
which
the
Power
and
Grace
of
the
Spirite
maye
manifestlye
bee
seene
.
Therefore
the
Nazarits
are
constrayned
to
to
acknowledge
GOD
speakinge
in
Christe
:
Notwithstandinge
they
doe
willingly
stop
&
stay
themselues
from
g●euinge
due
honer
vnto
the
heauenly
doctrine
of
Christe
.
Is
not
this
Iosephs
sonne
!
)
C.
As
in
the
former
place
.
Luke
hath
truely
commended
vnto
vs
the
deuine
Grace
,
which
proceeded
out
of
the
mouth
of
Christe
,
so
nowe
hee
depainteth
forth
liuely
the
ingratitude
of
men
.
S.
For
although
the
Nazarites
wondered
at
the
words
of
Christe
full
of
Grace
notwithstanding
seeking
now
occasion
to
debase
Christe
,
least
they
should
thinke
to
well
of
him
,
they
vtter
this
contemptible
speach
,
Is
not
this
Iosephes
son
?
So
also
they
sayd
in
another
place
,
Is
not
this
that
Carpenter
,
Mat.
13.52
the
sonne
of
Marie
,
the
brother
of
Iames
&
Ioses
,
and
Iudas
,
and
of
Symon
?
C.
When
they
obiect
that
hee
is
the
sonne
of
Ioseph
,
they
doe
not
so
much
amplifie
,
as
it
became
them
,
the
glory
of
God
:
but
doe
willingly
put
a
stumbling
blocke
before
them selues
,
that
they
might
by
a
speciall
couller
reiecte
whatsoeuer
was
spoken
by
the
sonne
of
Ioseph
.
S.
Such
is
the
wickednesse
of
mans
nature
,
that
by
our
ingratitude
we
resist
God
,
that
wee
mighte
not
admit
the
lighte
which
is
offered
vnto
vs
.
The
power
of
the
Lord
was
layed
open
before
the
Nazarites
:
yet
notwithstanding
so
much
as
they
can
they
resist
it
.
This
is
the
corruption
of
Fleshe
and
bloude
,
which
loueth
outwarde
Glory
which
may
bee
seene
with
our
Eyes
,
&
externall
pompe
:
when
as
the
workes
of
God
haue
no
such
Pompe
,
at
the
first
sight
,
set
before
our
eyes
.
This
also
no
doubt
hindered
the
Iewes
from
profiting
in
the
doctrine
of
Christe
,
although
by
constraint
they
acknowledged
God
to
speake
in
him
.
C.
Euen
so
at
this
day
wee
see
many
,
who
although
they
are
conuinced
to
acknowledge
that
to
bee
the
Woorde
of
God
which
they
heare
,
doe
notwithstandinge
make
vaine
excuses
,
to
exempt
them selues
from
the
necessity
of
obayinge
.
And
in
that
wee
are
not
somuch
mooued
by
the
power
of
the
Gospell
as
wee
should
bee
,
it
commeth
hereof
,
that
wee
are
let
vnto
our selues
.
S.
Wherefore
wee
must
beware
of
the
desire
and
loue
of
externall
Pompe
&
shewe
,
leaste
the
base
Forme
of
Gods
Workes
doe
offende
vs
.
23
And
hee
sayd
vnto
them
,
Yee
will
vtterly
say
vnto
me
this
prouerbe
,
Phisition
heale
thy selfe
:
Whatsoeuer
wee
haue
hearde
done
in
Capernaum
,
doe
the
same
here
lykewise
in
thy
owne
Countrey
.
Yee
will
vtterly
saye
vnto
mee
)
S.
As
if
hee
shoulde
say
,
I
seeinge
nowe
that
you
are
offended
with
the
basnesse
of
my
person
,
perceiue
that
yee
will
say
vnto
mee
this
similitude
&c.
Christe
with
his
wordes
preuenteth
the
Thoughtes
of
the
Nazarites
othe
which
no
doubt
they
would
haue
vttered
in
woordes
,
had
they
not
bene
preuented
of
Christe
.
For
men
beinge
offended
at
the
vilenesse
of
the
person
,
they
cannot
choose
but
doubt
both
of
the
Doctrine
,
and
also
of
the
Offices
of
Christe
,
and
withall
require
externall
thinges
for
the
confirmation
both
of
doctrine
,
and
also
of
Office
.
But
beholde
what
happeneth
vnto
them
which
are
offended
at
the
basnesse
of
persons
.
Fyrst
of
all
,
they
heare
the
worde
with
their
Eares
onely
:
secondly
,
they
testefie
of
the
same
with
their
mouth
onely
:
thirdly
,
they
wonder
only
at
the
word
of
grace
,
&
do
not
truly
beleue
the
same
:
fourthly
,
they
are
wholly
offended
at
mens
persons
,
despising
that
which
,
they
doe
also
despise
doctrine
and
office
.
Phisition
heale
thy selfe
,
)
S.
As
if
they
shoulde
say
,
It
is
commonly
sayd
to
the
Phisition
or
Chirurgian
which
professeth
that
he
can
cure
others
,
and
is
him selfe
full
of
Soares
,
Phisition
heale
thy selfe
.
Why
should
wee
not
obiect
the
like
vnto
thee
?
For
if
thou
bee
hee
which
healest
the
broken
in
heart
,
which
deliuereth
all
men
from
their
vnhappinesse
and
maketh
them
happy
,
why
doest
thou
not
first
of
all
&
especially
shewe
thy
power
vppon
thy
owne
Citizens
,
and
Kinsfolke
?
C.
By
these
wordes
of
Christ
we
may
casty
gather
,
that
hee
was
contemptuously
receiued
of
the
Nazarites
:
for
hee
bewrayeth
that
which
they
thought
in
their
heartes
:
Then
hee
layeth
the
blame
vpon
themselues
,
in
that
he
abstayned
from
shewinge
Myracles
amonge
them
:
and
hee
reproueth
their
wickednesse
,
in
that
they
geue
no
honor
to
the
Lords
Prophet
.
The
obiection
which
hee
preuenteth
is
thus
,
It
is
no
meruaile
if
countreymen
haue
him
in
no
Estimation
and
price
,
seeinge
hee
did
not
honour
his
owne
Countrey
with
myracles
,
as
hee
did
other
Places
:
Wherefore
this
is
Iust
vengeaunce
if
hee
bee
reiected
of
his
owne
,
whom
hee
lesse
regardeth
then
any
other
.
And
this
is
the
meaning
of
the
common
Prouerbe
,
that
the
Phisition
shoulde
firste
begin
to
Cure
him selfe
&
his
,
before
he
take
in
hand
to
cure
any
others
.
The
summe
of
the
obiection
is
,
that
Christ
did
preposterously
,
in
making
other
Cities
of
Galile
famouse
with
Myracles
,
and
neglected
his
owne
Countrey
.
And
this
seemed
to
the
Nazarites
an
honest
excuse
,
why
they
in
like
maner
might
reiecte
him
.
Whatsoeuer
wee
haue
heard
done
in
Capernaum
)
S.
The
requiring
of
Myracles
followeth
the
contempte
of
Doctrine
and
of
duety
.
It
is
great
impiety
not
to
bee
contented
with
the
simple
worde
of
God
but
ouer
and
aboue
the
same
to
require
Signes
and
Myracles
for
the
confirmation
of
Doctrine
.
B.
By
these
and
the
Woordes
goinge
before
,
the
Lord
hath
sufficiently
declared
,
that
this
order
of
Loue
is
geuen
to
Nature
,
that
euery
one
should
haue
first
of
all
a
care
for
him selfe
.
1.
Tim.
5.8
Wherefore
S.
Paule
writeth
,
that
hee
which
neglecteth
the
same
is
worse
then
an
Infidell
.
For
they
also
which
are
without
Faith
are
taught
by
nature
to
prouide
for
themselues
and
their
friends
,
and
they
count
that
good
turne
done
to
them selues
which
their
Friendes
receiue
.
But
it
is
one
thinge
to
Mynister
thinges
necessary
for
the
body
,
and
another
thinge
to
worke
the
Woonders
of
God
.
Howbeit
in
all
kinde
of
wel-doinge
the
will
of
GOD
ought
firste
of
all
to
be
considered
:
the
which
well
doinge
,
so
long
as
it
commaundeth
no
other
thinge
,
there
is
cause
why
euery
one
should
care
for
those
especially
which
are
nearest
to
him
in
fleshe
:
but
when
GOD
commaundeth
the
contrary
,
wee
must
then
forgoe
the
course
and
order
of
Nature
.
This
thing
that
Woman
obserued
,
of
whom
our
sauiour
speaketh
anon
,
who
at
the
commaundement
of
Elias
,
●
.
Ki.
13.17
prouided
meate
for
him
,
before
Shee
prouided
for
her
Sonne
,
in
that
great
Famine
.
The
like
consideration
is
to
bee
had
of
spirituall
beneficence
,
when
spirituall
things
are
to
be
dispensed
.
24.
And
hee
sayd
,
verely
,
I
say
vnto
you
,
no
Prophet
is
accepted
in
his
owne
Countrey
.
C.
Christ
blameth
the
Nazarites
,
for
that
he
declared
not
his
in
myracles
among
them
,
as
he
did
elswhere
.
For
the
vnbeliefe
of
men
wil
not
geue
leaue
vnto
God
to
worke
in
their
saluation
as
it
is
to
bee
wyshed
.
Hereupon
it
is
sayd
in
another
place
,
And
hee
could
there
shew
no
mighty
worke
,
Mat.
13.58
Mark
.
6.5
.
bicause
they
belieued
not
on
him
.
Not
that
it
is
in
mans
will
to
tye
Gods
power
:
but
bicause
they
depriue
them selues
of
the
fruite
of
his
workes
,
which
by
infidelity
make
them selues
vnworthy
.
Wherefore
the
answere
is
asmuch
as
if
Christe
had
sayd
,
If
so
be
yee
wil
be
partakers
of
miracles
,
why
do
yee
not
geue
place
vnto
GOD
?
Yea
,
why
do
yee
proudly
reiect
the
Mynister
,
of
his
power
?
S.
I
vse
not
here
my
will
,
the
cause
is
rather
to
be
imputed
vnto
you
:
I
am
not
regarded
of
you
,
and
the
common
sayinge
is
fulfilled
in
mee
,
a
Prophet
is
not
esteemed
in
his
owne
countrey
.
C.
Yee
haue
therefore
the
Iust
rewarde
of
your
contempt
,
in
that
I
ouer
passinge
you
,
shew
my selfe
by
myracles
in
other
places
to
be
the
Messias
of
God
,
to
whom
the
restoring
of
the
Church
is
committed
.
And
in
very
deede
that
ingratitude
was
not
tollerable
,
that
seeinge
God
would
haue
his
Sonne
to
bee
brought
vp
in
their
City
,
they
dispysed
such
a
Nurcery
.
Wherefore
of
righte
hee
drew
his
hande
from
thence
,
least
hee
should
bee
a
scorne
to
such
wicked
contemners
.
Moreouer
hereby
let
vs
learne
,
how
greatly
the
Lord
esteemeth
his
Woorde
:
Who
to
punyshe
the
contempt
thereof
,
taketh
vtterly
away
his
Graces
,
which
are
Testimonies
of
his
presence
.
S.
But
Christe
spake
not
this
Prouerbe
,
bycause
he
was
ambitious
,
and
would
bee
honoured
wyth
externall
honour
of
his
Citizens
:
but
he
required
that
Honour
which
was
due
to
hys
Office
,
that
is
to
say
,
that
they
would
belieue
his
Gospell
.
Reade
more
in
our
Annotacions
vpon
the
57.
verse
in
the
13.
of
Mathew
.
25.
But
I
tell
you
of
a
truth
,
Many
Wydowes
were
in
Israell
in
the
dayes
of
Elias
,
when
Heauen
was
shut
three
yeares
&
sixe
moneths
,
when
great
famishment
was
throughout
all
the
Lande
.
But
I
tell
you
)
E.
This
coniunction
(
but
)
is
not
superfluous
.
For
this
parte
is
set
against
that
place
which
went
before
concerninge
contempt
:
so
that
his
wordes
are
thus
much
in
effect
,
yee
contemne
mee
,
bycause
I
am
at
hand
,
but
it
is
not
geuen
to
all
men
to
haue
such
a
one
as
I
am
.
Many
Wydowes
were
in
Israell
)
C
:
After
that
Christ
had
layde
the
blame
on
them
bicause
they
were
destitute
of
myracles
,
he
prooueth
now
by
two
examples
that
it
ought
not
to
seeme
absurde
,
if
GOD
preferre
Straungers
before
them
of
the
housholde
:
and
that
he
ought
not
to
be
blamed
if
hee
obay
Gods
callinge
,
as
did
Elias
and
Elizeus
in
time
past
.
And
wythall
he
geueth
a
nippe
vnto
their
vayne
Confidence
,
for
that
they
woulde
haue
him
subiect
and
tyed
vnto
them
,
bycause
he
was
brought
vp
among
them
.
At
what
tyme
(
sayth
hee
)
there
was
a
greate
Famyne
by
the
space
of
two
Yeares
and
sixe
Monethes
,
there
were
many
Wydowes
in
the
Land
of
Israell
,
to
Relieue
whose
neede
the
Prophet
Elias
was
not
Commaunded
,
●
.
Kin.
17.9
but
was
sent
vnto
a
straung
Woman
that
was
a
Wydow
in
Sarepta
a
City
of
Sydon
.
27.
And
many
Leapers
were
in
Israell
in
the
time
of
Elizeus
the
Prophet
:
and
none
of
them
was
clensed
,
sauing
Nahaman
the
Syrian
.
C.
Christ
therefore
added
this
to
shew
that
he
must
haue
respect
vnto
the
will
of
his
Father
,
4.
Kin.
5.14
.
and
that
of
his
owne
will
hee
tooke
nothing
vpon
hym
.
For
why
was
Elias
sent
vnto
a
straunge
Wydowe
,
but
onely
bycause
it
so
pleased
God
to
haue
it
?
Also
,
why
did
not
the
same
befall
other
Leapers
,
which
happened
to
Naaman
a
straunger
,
but
onely
bycause
Elizeus
had
receiued
no
such
commaundement
of
the
Lord
?
C.
And
although
Christe
doth
particularly
wound
the
Nazarites
with
these
Examples
,
yet
notwithstanding
withall
hee
reprehendeth
the
ingratitude
of
the
whole
Nation
,
bicause
all
of
them
for
the
most
parte
were
wonte
the
nearer
that
GOD
came
vnto
them
the
more
disdaynefully
to
contemne
him
.
For
howe
commeth
it
to
passe
that
GOD
shoulde
preferre
a
Straunge
Woman
before
all
the
Israelites
,
but
onely
bycause
the
Prophet
being
reiected
of
them
,
was
constrayned
,
to
seeke
his
abode
in
a
prophane
Land
.
Also
,
to
what
ende
would
the
Lord
haue
Naaman
the
Syrian
to
bee
healed
of
Elizeus
,
but
only
to
the
shame
and
reproch
of
the
people
of
Israell
?
Therefore
the
sence
and
meaning
is
this
,
The
same
happeneth
now
which
came
to
passe
longe
ago
,
at
what
time
the
Lord
sent
his
power
to
straungers
which
were
farre
of
,
bicause
he
was
reiected
of
his
owne
people
.
Neuerthelesse
Christe
gieueth
vs
to
vnderstand
,
that
nothing
of
his
own
glory
is
deminished
,
in
that
hee
is
not
regarded
of
his
owne
Countrey-men
:
bycause
GOD
cannot
adorne
and
extoll
his
Sonne
in
another
place
wythout
their
Ignominie
and
shame
,
euen
as
before
tyme
hee
honoured
his
Prophets
in
the
middest
of
the
Gentiles
.
By
this
meanes
the
proud
and
foolishe
boastinge
of
the
Fleshe
is
beaten
downe
,
seeinge
wee
see
that
the
Lorde
doth
raigne
and
send
downe
his
gratious
Dew
,
not
onely
where
and
when
it
pleaseth
him
,
but
also
in
farre
Corners
,
not
regardinge
the
Land
which
he
had
chosen
for
his
Inheritance
.
And
hereof
wee
may
gather
a
generall
Doctrine
,
namely
,
that
it
is
not
our
parte
to
prescribe
and
appoint
vnto
GOD
howe
hee
shall
bestowe
his
Benefites
,
who
at
his
owne
pleasure
aduaunceth
to
honour
the
basest
,
and
most
contemptible
,
reiecting
the
chiefe
.
Wee
must
also
note
the
Antithesis
,
or
Comparison
betwene
Israell
and
the
prophane
Gentiles
:
and
with
all
wee
must
knowe
,
that
none
are
chosen
before
others
for
their
owne
worthines
:
but
that
the
same
commeth
rather
to
passe
by
the
wonderfull
Counsayle
of
GOD
,
the
reason
whereof
though
it
bee
hydden
from
vs
,
yet
notwithstanding
,
we
must
adore
the
height
&
depth
of
the
same
.
28.
And
all
they
in
the
Synagoge
,
when
they
hearde
these
thynges
were
filled
with
wrath
.
B.
The
Nazarites
were
greatly
offended
with
this
Reprehension
.
C.
They
vnderstoode
whereunto
those
two
Examples
tended
,
which
Christe
had
vttered
,
namely
,
that
the
Grace
of
God
should
be
taken
from
them
and
be
bestowed
elswhere
.
Therefore
they
tooke
it
to
their
reproch
.
But
when
their
Consciences
shoulde
haue
bene
pricked
to
the
quicke
,
and
correctinge
and
amending
their
faults
should
haue
fought
for
remedy
,
they
are
onely
moued
wyth
fury
,
and
outrage
.
Thus
the
wicked
doe
not
onely
resist
the
Iudgements
of
GOD
obstinatly
,
but
doe
also
cruelly
set
vpon
his
Seruants
.
Notwithstandinge
hereby
it
appeareth
,
of
what
force
those
reprehensions
bee
which
proceeded
from
the
Spirite
of
God
.
For
they
inflame
their
mindes
with
madnesse
,
which
would
willingly
make
a
scorne
of
them
.
So
that
there
is
no
cause
why
we
should
meruaile
to
see
the
wicked
at
this
day
,
when
they
are
prouoked
by
the
preaching
of
the
Gospell
,
to
vtter
their
blasphemies
,
being
ready
also
to
kill
the
Mynisters
thereof
:
for
they
will
admit
no
new
or
straunge
thinge
.
29.
And
rose
vp
,
and
thruste
him
out
of
the
City
,
and
led
him
euen
vnto
the
edge
of
the
Hill
,
(
whereon
their
City
was
builte
)
that
they
might
cast
him
downe
headlonge
.
A.
If
so
be
that
Christe
had
flattered
them
after
the
maner
of
the
Pharises
,
they
would
haue
honored
him
greatly
.
R.
But
bicause
he
noted
their
ingratitude
&
vnbeliefe
by
his
Sermon
,
they
are
so
mad
and
outragious
agaynste
him
,
that
they
seeke
to
destroy
him
not
onely
as
a
simple
Heretike
,
but
also
as
the
author
of
all
impiety
,
and
some
execrable
Manster
,
hated
of
God
and
men
.
Heere
,
in
the
Nazarites
let
vs
beholde
what
is
the
lot
of
the
Mynisters
of
Gods
Worde
amonge
wicked
men
.
For
euen
as
Christe
was
Derided
of
his
Citizens
,
preachinge
the
Gospell
out
of
Esay
,
&
the
Law
setting
threatninges
and
punishmente
before
their
eyes
,
was
caried
to
death
:
euen
so
all
the
Mynisters
of
Gods
worde
,
if
they
preache
Christe
&
the
magnificent
promises
of
the
Gospell
,
and
doe
place
their
hearers
in
the
kingdome
of
heauen
,
and
in
euerlastinge
felicitie
,
their
rewarde
at
the
handes
of
the
wicked
is
to
be
laughed
to
scorne
,
and
to
bee
disdayned
as
a
babler
.
And
if
they
preach
the
Law
and
the
threatnings
of
the
law
,
and
cry
out
against
the
sinnes
of
men
,
and
deliuer
them
vnto
Sathan
for
the
destruction
of
the
fleshe
,
that
the
soule
may
bee
saued
in
the
day
of
the
Lord
Iesus
,
then
are
they
called
raylinge
Knaues
,
Traytors
,
Seditiouse
persons
,
and
such
as
are
vnworthy
to
liue
vpon
the
Earth
:
and
they
are
caried
to
death
euen
as
if
they
were
the
most
wicked
of
all
other
.
For
thus
it
is
wont
to
come
to
passe
,
Math.
7.
●
that
when
pearles
are
cast
before
Swyne
,
and
that
which
is
holy
geuen
to
Dogges
,
the
one
will
treade
the
Pearles
vnder
their
feete
,
and
the
other
turning
vpon
their
Benefactors
will
all
to
rent
them
.
What
then
?
Shall
not
the
Woorde
of
God
therefore
be
preached
?
Yes
verely
it
must
be
preached
.
For
although
there
bee
many
which
contemne
and
persecute
the
same
,
yet
notwithstanding
the
lord
hath
alway
his
shepe
which
heare
the
voice
of
the
sheepherd
:
and
although
the
Preacher
of
the
Worde
be
in
many
daungers
,
yet
neuerthelesse
not
one
of
his
Enemies
can
hurt
the
least
hayre
of
his
heade
without
the
good
will
of
GOD
.
30.
But
hee
passing
through
the
middest
of
them
,
went
his
way
.
C.
Luke
geueth
vs
to
vnderstand
that
Christe
miraculously
by
hys
Deuine
power
escaped
present
death
.
R.
The
Nazarites
held
him
Captiue
,
and
led
him
to
cast
him
downe
headlong
from
the
toppe
of
the
Hill
,
but
hee
escaped
from
them
so
freely
,
that
they
themselues
know
not
by
what
meanes
hee
had
gotten
out
of
their
handes
.
C.
By
which
example
wee
are
taughte
,
that
although
the
aduersaries
preuaile
,
so
that
our
lyfe
seeme
subiect
vnto
their
will
,
yet
notwithstandinge
the
power
of
GOD
shall
haue
the
maisterye
to
saue
and
defend
vs
,
so
longe
as
it
is
his
pleasure
to
keepe
vs
in
the
Worlde
.
For
GOD
can
tye
their
hands
,
dasell
their
Eyes
,
and
bereaue
them
of
their
Wittes
,
to
haue
his
purpose
.
This
power
shall
alway
preuaile
,
how
soeuer
the
wicked
fret
,
and
fume
.
C.
For
thus
saith
Christe
in
an
other
place
,
Ihon.
11.9
.
Are
there
not
Twelue
howers
in
the
day
?
If
any
man
walke
in
the
day
hee
stumbleth
not
,
because
hee
hath
the
light
of
this
Worlde
.
By
which
Wordes
he
sheweth
that
euery
one
doth
walke
fastly
,
vntill
such
time
as
he
hath
runne
the
Race
of
his
callinge
,
the
ending
of
the
which
Race
he
calleth
the
twelfth
hower
of
the
day
.
Many
are
in
daunger
while
they
walk
in
Gods
callinge
,
but
it
is
moste
certeine
that
no
daunger
can
harme
them
,
vntill
their
time
bee
come
.
So
Paule
was
often
times
in
pearill
of
his
Life
:
but
hee
escaped
from
Time
,
to
Time
,
vntill
his
hower
was
come
.
Act.
12
9
So
Peter
was
taken
of
Herod
,
and
reserued
in
bondes
to
dye
:
but
yet
,
bycause
his
twelfth
Hower
was
not
then
come
,
hee
escaped
out
of
pryson
.
Let
vs
therefore
all
learne
to
stay
our selues
vpon
Gods
prouidence
,
and
to
bee
therewithall
contented
▪
And
if
hee
suffer
vs
to
pearish
as
he
hath
suffered
many
others
(
howbeit
they
are
not
properly
sayd
to
pearish
which
die
in
the
Lorde
)
let
vs
knowe
that
oure
hower
is
then
come
.
31.
And
hee
came
downe
to
Capernaum
a
City
of
GALILE
,
and
there
taught
them
on
the
Sabaoth
dayes
.
R.
This
is
the
vengeance
which
Christe
taketh
on
his
Citizens
;
hee
commaundeth
not
fire
to
come
downe
from
Heauen
,
hee
rayseth
not
vp
a
floude
of
waters
,
hee
maketh
not
their
fieldes
barren
,
neyther
doth
hee
send
the
plague
of
Pestilence
vpon
them
:
but
only
followeth
his
owne
callinge
.
And
what
calling
is
that
?
First
,
as
touching
the
abasing
and
emptying
of
him selfe
,
his
calling
was
,
not
to
reuenge
him selfe
,
but
to
leaue
Vengeaunce
to
the
Lorde
GOD
his
Father
:
according
to
this
place
,
Vengeance
is
myne
,
Deu.
32.3
and
I
will
repay
.
Christe
therefore
obaying
this
callinge
,
so
resigned
Vengeance
vnto
God
,
that
hee
doth
not
hurt
on
hayre
of
the
heads
of
the
Citizens
for
the
iniury
done
vnto
him
.
Secondly
as
touchinge
his
Ministery
,
hee
was
called
to
Preache
the
Gospell
,
as
wee
haue
heard
out
of
the
Prophet
.
Wherefore
not
seekinge
vengeance
,
but
the
fulfillinge
of
his
callinge
,
hee
went
to
Capernaum
a
City
of
Galile
.
And
there
taught
them
]
A.
What
hee
taught
,
Mathew
sheweth
sayinge
,
From
that
time
Iesus
began
to
preache
,
and
say
,
Mat.
4.17
.
Repent
,
for
the
kingdome
of
Heauen
is
at
hand
.
32.
And
they
were
astonyed
at
hys
Doctryne
:
for
his
preachinge
was
with
power
.
R.
Beholde
here
what
felloweth
Pacience
:
The
Nazarites
contemne
,
&
the
Capernaites
are
astonied
.
The
Nazarites
scorne
and
reiect
Christe
,
but
the
Capernaites
woonder
and
receiue
his
woorde
with
great
veneration
.
Wherefore
?
For
his
preachinge
was
with
power
)
That
is
to
say
,
Hee
taught
them
as
one
hauinge
authority
,
Mat.
7.29
.
&
not
as
the
Scribes
R
For
the
Scribes
if
they
expounded
the
lawe
,
taught
that
the
same
was
fulfilled
by
externall
workes
,
&
their
doctrine
was
nothing
else
but
a
Philosophicall
doctrine
concerninge
vertues
.
But
when
Christe
tooke
in
hand
to
expounde
the
Law
,
hee
did
most
grauely
shewe
that
not
onely
externall
Workes
,
but
also
the
most
holy
and
vndefiled
motions
of
the
heart
,
were
required
by
the
Law
.
As
may
be
seene
by
that
notable
Sermon
which
Christe
made
,
Mat.
5.21
.
contayned
in
the
fift
of
Mathew
.
Christe
also
preached
otherwise
then
did
the
Scribes
,
concerning
good
works
,
remission
of
sinnes
,
and
the
true
worship
of
God
.
And
last
of
all
bicause
he
confirmed
that
with
notable
signes
&
myracles
which
hee
taught
:
which
the
Scribes
could
not
doe
.
33.
And
in
the
Synagoge
there
was
a
man
,
which
had
an
vncleane
spirit
of
a
Diuell
,
and
cryed
with
a
loud
voyce
.
A.
The
Euangelist
Marke
also
,
maketh
mencion
of
this
story
in
his
firste
Chapter
beginning
at
the
23.
verse
.
Whych
had
an
vncleane
Spirit
]
C.
This
speach
is
asmuch
as
if
Luke
had
sayd
,
that
the
man
was
caryed
with
the
inspiration
of
the
Diuell
.
For
by
the
sufferance
of
God
Sathan
had
possessed
the
powers
of
the
mynde
,
so
that
he
constrayned
them
at
his
owne
will
to
say
&
to
do
what
soeuer
he
would
haue
them
.
Therefore
when
Demoniakes
do
speake
,
it
is
the
Diuell
that
speaketh
in
them
&
by
them
,
who
hath
leaue
to
rule
.
Concerninge
this
&
the
verse
followinge
,
reade
the
24.
verse
of
the
first
Chapter
of
Marke
.
35.
And
Iesus
rebuked
him
,
sayinge
,
hold
thy
peace
&
come
out
of
him
.
And
when
the
diuell
had
throwen
him
in
the
middes
,
he
came
out
of
him
,
and
hurte
him
not
.
A.
Beside
the
reasons
alleadged
in
the
first
of
Marke
,
why
Christ
commaunded
the
Diuell
to
hold
his
peace
,
this
also
may
be
added
,
namely
:
R.
that
Christ
might
confirme
the
Gospell
which
he
had
hetherto
preached
in
wordes
,
by
a
myracle
as
by
a
certaine
seale
.
He
preached
that
he
was
sent
of
God
to
preach
deliuerance
to
the
captiues
,
&
sight
to
the
blynde
:
that
is
to
say
,
that
hee
would
deliuer
men
from
sinne
&
from
the
power
of
Sathan
.
Therefore
when
one
possessed
with
a
Diuell
was
offred
vnto
him
in
the
Synagoge
,
he
commaunded
the
Diuell
to
hold
his
peace
,
and
behold
hee
is
silent
:
hee
commaunded
him
to
goe
out
of
the
man
,
and
behold
the
Diuell
casteth
the
man
in
the
middest
,
but
did
him
no
harme
,
and
by
and
by
went
out
of
him
.
And
Christe
did
this
miracle
in
the
Demoniake
to
confirme
by
an
externall
seale
,
that
power
was
geuen
vnto
him
ouer
Sathan
,
&
that
it
was
true
which
hee
had
preached
,
that
hee
was
sent
to
deliuer
all
those
that
beleue
in
him
from
all
their
sinnes
,
and
from
death
,
and
to
restore
them
to
perfect
felicity
.
For
to
this
ende
did
Christe
worke
his
myracles
,
that
they
might
be
sure
Seales
of
the
Gospell
,
and
publique
testimonies
of
the
Doctrine
of
remission
of
sinnes
by
Fayth
in
Christe
.
And
when
the
diuel
had
thrown
him
]
By
these
woordes
wee
haue
to
vnderstand
,
that
the
nature
of
Sathan
is
such
,
that
he
rayseth
vp
great
Tumultes
against
the
Gospell
of
Christe
,
and
the
faithfull
.
But
if
thou
stand
fast
in
the
worde
of
Christe
he
shall
do
thee
no
harme
at
all
.
Reade
the
first
of
Marke
.
37.
And
the
fame
of
him
spred
abrod
throughout
euery
place
of
the
countrey
rounde
about
.
R.
That
which
Christe
sought
by
his
myracle
,
hee
also
obtayned
.
For
hee
sought
by
this
myracle
,
to
haue
that
fame
of
his
name
spred
euery
wher
,
to
haue
his
Maiesty
openly
reuealed
,
and
the
truth
of
his
doctrine
knowne
.
And
this
he
sought
not
for
the
carnall
glory
of
his
name
(
as
ambitiouse
men
doe
)
but
for
our
spirituall
profit
:
to
the
ende
that
we
being
drawen
by
the
fame
of
his
name
,
might
beleue
his
Gospell
,
and
might
be
Iustified
by
fayth
:
and
that
beinge
iustified
by
fayth
we
might
haue
peace
with
God
through
Iesus
Christe
.
38.
And
when
hee
was
rysen
vp
and
come
out
of
the
Synagoge
hee
entered
into
Simons
house
:
and
Simons
Wyues
mother
was
taken
with
a
great
feauer
,
and
they
made
intercession
to
him
for
her
.
R.
In
this
place
we
must
note
the
great
humillity
of
Christe
.
For
being
nowe
in
the
famouse
City
Capernaum
,
in
the
which
he
was
now
in
great
estimation
for
his
Myracles
,
hee
lodgeth
not
with
the
rych
men
&
famous
Pharises
,
whose
fauour
hee
mighte
haue
gotten
wi●h
one
worde
(
they
being
as
yet
his
friendes
)
but
hee
lodgeth
in
the
poore
Cottage
of
a
Fysher
man
,
in
that
which
a
sicke
olde
Woman
lay
on
Bed
.
Christe
did
this
to
this
ende
and
purpose
,
not
to
teache
vs
that
rych
men
,
&
Noble
men
are
quighte
reiected
from
God
.
(
For
God
respecteth
no
mans
parson
)
but
hee
commeth
to
this
poore
Cottage
,
to
shewe
that
Pouerty
and
sicknesse
is
not
so
much
neglected
and
contemned
with
God
,
as
it
is
with
men
.
For
in
this
Worlde
there
is
nothinge
more
abiect
than
poore
men
,
nothinge
lesse
regarded
than
such
as
are
sicke
.
But
Christe
commeth
to
these
,
and
sheweth
that
of
all
others
hee
hath
moste
care
for
them
.
Wherefore
let
not
them
which
are
oppressed
with
Pouerty
,
&
afflicted
with
sicknesse
,
fainte
and
bee
discouraged
,
neyther
let
them
thinke
that
they
for
their
Pouerty
and
sicknesse
are
reiected
of
God
:
but
let
them
be
sure
that
the
more
they
are
pressed
downe
with
afflictions
,
the
more
they
are
beloued
and
regarded
of
God
.
And
they
made
incercess
.
]
A.
The
piety
of
this
Family
which
was
in
the
house
of
Simon
Peter
is
set
before
vs
to
be
immitated
.
For
they
nourish
the
mother
in
Lawe
which
was
troublesome
both
for
her
yeres
and
also
for
her
Sycknesse
:
beside
this
they
pray
vnto
Christe
for
her
health
.
Most
contrary
therefore
vnto
these
are
some
at
this
day
,
who
much
dysdayne
olde
Women
,
and
when
they
are
sicke
,
will
sooner
desire
that
the
Diuell
would
fetch
them
,
than
that
they
might
be
restored
vnto
health
.
Than
the
which
mynde
,
what
can
bee
more
beastly
and
cruell
?
For
olde
age
is
honourable
amonge
the
wylde
and
barbarouse
people
:
and
dare
these
cursse
the
same
in
a
very
olde
Woman
?
Amonge
the
gyftes
of
GOD
olde
age
is
not
the
leaste
.
What
madnesse
than
is
that
,
to
cursse
an
olde
Body
for
the
Gyfte
of
God
?
But
commonly
it
commeth
to
passe
by
the
Iust
Iudgement
of
GOD
,
that
those
Varlets
which
despise
this
gyfte
of
God
neuer
are
Partakers
thereof
themselues
.
A.
This
story
is
touched
in
the
eight
Chapter
of
Mathew
,
verse
14.
and
in
the
first
of
Marke
,
verse
29.
42.
As
soone
as
it
was
day
,
hee
departed
and
wente
into
a
Deserte
place
:
and
the
People
sought
him
,
and
came
to
him
,
and
kept
hym
that
hee
shoulde
not
departe
from
them
.
R.
Marke
sayth
that
hee
prayed
in
this
place
.
The
prayer
of
Chryste
was
not
without
effect
.
For
seeing
he
hath
made
God
so
fauourable
towards
vs
,
that
hee
acknowledgeth
vs
to
bee
his
sonnes
through
Christe
,
hee
hath
also
obtained
for
vs
the
spirite
of
adoption
whereby
wee
cry
Abba
,
Father
.
Reade
more
concerning
this
in
the
23.
verse
of
the
fouretene
Chap.
of
Math.
And
the
People
sought
him
)
A.
Marke
hath
,
Mark
.
1.37
All
men
seeke
the
:
to
the
which
hee
answered
:
Let
vs
goe
into
the
next
villages
,
that
I
may
preache
there
also
,
for
therefore
am
I
come
.
But
our
Euangelist
hath
as
foloweth
.
43.
And
hee
sayd
vnto
them
,
I
must
preache
the
Kyngdome
of
God
to
other
Cittyes
also
:
for
therefore
am
I
sent
.
C.
By
these
wordes
Christe
declareth
howe
dilligent
hee
was
to
preache
the
Gospell
,
and
to
discharge
his
office
.
R.
As
if
hee
should
say
,
I
am
not
sent
to
dwell
in
Capernaum
onely
,
but
to
preache
the
Gospell
in
euery
parte
of
Iury.
.
Wherefore
I
must
not
haue
regarde
where
I
may
liue
more
securely
and
honourably
,
but
where
I
may
followe
my
callinge
.
C.
But
if
any
man
demaund
whether
it
is
better
yea
,
or
no
,
for
the
ministers
of
the
Gospell
to
be
wanderers
abrode
,
&
sparingly
to
deliuer
Gods
doctryne
in
diuers
places
,
or
to
abyde
in
teachinge
those
Hearers
which
they
haue
once
gotten
.
Wee
answere
that
the
action
of
Christe
,
of
that
which
mencion
is
made
here
,
was
grounded
vpon
exellent
reason
,
bycause
it
was
agreeing
with
the
commaundement
&
calling
of
his
father
.
For
Christe
had
but
a
short
time
to
go
throughout
all
Iudea
,
to
stir
vp
mens
myndes
as
if
it
had
bene
with
the
sounde
of
a
Trumpet
,
to
heare
the
Gospell
.
44.
And
hee
preached
in
the
Synagoges
of
Galile
.
A.
Marke
addeth
,
And
hee
cast
oute
Diuells
.
For
the
Lord
wrought
diuers
myracles
to
confirme
his
doctrine
.
R.
And
by
the
way
we
haue
a
worthy
example
of
obedience
.
For
Christ
might
haue
liued
with
great
honor
in
Capernaum
:
but
he
rather
chose
to
obay
his
Fathers
callinge
,
then
to
followe
his
carnall
commodities
.
First
of
all
for
this
cause
,
that
by
his
obedience
hee
might
make
God
fauorable
vnto
vs
,
and
might
satifie
for
our
sinnes
:
secondly
,
that
by
his
example
hee
might
learne
vs
obedience
,
that
which
we
owe
also
vnto
our
deuine
calling
.
For
if
by
Faith
in
Christe
we
follow
Gods
callinge
,
verely
,
euen
as
God
hath
exalted
Christe
being
obedient
to
him
euen
to
the
death
of
the
Crosse
,
so
also
,
hee
will
exalt
vs
into
perpetuall
Felicity
.
❧
THE
V.
CHAP.
IT
came
to
passe
that
when
the
people
preassed
vpon
him
to
heare
the
worde
of
GOD
,
he
stoode
by
the
Lake
of
Genazareth
.
Bu.
Luke
by
this
History
declareth
vnto
vs
,
how
Peter
&
the
rest
were
called
to
the
company
of
Christ
,
to
the
end
they
might
bee
instructed
by
him
,
&
prepared
for
the
office
of
the
Apostelship
.
And
the
myracle
of
the
Fishes
doth
notably
agree
with
the
Apostelshippe
,
and
with
the
Ministery
of
the
Gospell
.
For
by
the
great
multitude
of
Fishes
which
were
caught
,
Christe
noteth
vnto
vs
,
the
great
efficacy
of
the
Gospell
,
the
which
should
bring
great
plenty
of
sinners
,
out
of
the
kingdome
of
the
Diuell
into
the
kingdome
of
God
.
And
Christe
him selfe
doth
so
interprete
it
when
he
saith
that
,
Peter
,
Iames
,
Andrew
,
&
Ihon
,
shal
be
fishers
of
men
.
(
Preased
vpon
him
)
A.
Hereby
we
se
with
what
feruency
the
hearers
came
to
heare
the
word
of
God
beleuing
that
the
same
was
the
word
of
God
which
chryst
preached
(
To
herae
the
word
of
God
)
If
we
will
beleeue
in
Chryst
,
Rom.
10.14
we
must
heare
the
word
.
For
how
shal
they
beleeue
in
him
of
whome
they
haue
not
heard
?
A.
And
although
GOD
can
geue
knowledge
vnto
men
otherwyse
then
by
the
Instrument
of
preaching
,
yet
notwithstanding
this
is
his
ordinary
meane
of
dispersing
that
they
whych
will
attaine
Saluation
by
Faythe
in
Chryst
must
geue
eare
vnto
gods
word
(
By
the
lake
of
Genazareth
)
Mathe.
and
Marke
according
to
their
vsuall
phrase
of
speach
,
cal
it
the
sea
of
Galile
.
2.
And
saw
two
shpipes
stande
by
the
Lakes
side
:
but
the
Fishermen
wer
gone
out
of
them
,
and
were
washing
theyr
Nets
.
(
And
saw
two
ships
)
A.
The
other
two
Euangelists
Mathew
and
Mark
omit
this
.
(
And
were
washing
theyr
Nets
)
As
if
Luke
should
say
.
They
were
out
of
all
hope
to
take
any
fishes
seeing
neither
occasion
to
take
fish
,
nor
yet
any
profit
at
all
of
theyr
Laboure
.
A.
But
God
is
wont
to
declare
hys
power
in
matters
past
mans
hope
.
3.
And
he
entered
into
one
of
the
shyppes
which
pertayned
to
Simon
and
prayed
him
that
he
would
thrust
out
a
little
from
the
Lande
:
and
hee
sate
downe
,
and
taughte
the
People
out
of
the
Shyp
.
(
And
prayed
him
that
hee
woulde
)
S.
Heere
we
haue
an
Example
of
humility
and
gentlenes
in
Christ
,
who
being
the
Sonne
of
God
,
and
hauing
all
thinges
in
his
power
,
did
not
for
all
that
commaunde
Peeter
,
neyther
constrayn
him
with
force
,
but
gentely
intreated
him
(
And
he
sate
downe
and
taught
)
R.
Because
the
people
came
with
such
prease
and
thronge
vnto
Chryst
as
hee
stode
vpon
the
shoare
,
that
hee
was
in
daunger
to
fall
from
of
the
banke
into
the
lake
:
although
he
could
haue
stode
vpon
the
brynke
as
a
brasen
wall
,
yet
notwithstanding
being
vnwillynge
to
tempte
his
heauenly
Father
,
hee
vsed
those
meanes
which
his
Father
had
appoynted
,
and
therefore
entered
into
the
ship
sate
downe
,
and
taught
.
But
what
he
preched
Luke
doth
not
declare
in
this
place
:
But
the
first
Sermon
of
Chryst
(
which
was
.
Mat
4.17
,
Luke
.
4.18
Repente
for
the
Kingdome
of
heauen
is
at
hand
)
And
that
which
hee
made
oute
of
Esay
in
his
owne
Countrey
are
worthy
to
bee
noted
.
For
they
are
as
it
were
a
bryefe
Summe
of
all
the
Sermons
whych
Chryst
made
.
4
When
hee
had
lefte
speaking
hee
sayd
vnto
Symon
.
Launche
oute
into
the
deepe
,
and
let
s●ip
your
Netts
to
make
a
draught
.
(
Launche
into
the
deepe
)
BV.
By
these
Wordes
he
teacheth
how
vaine
a
thinge
it
is
,
to
teach
or
commaund
any
thinge
without
his
commaundement
and
power
:
contrarywise
where
the
word
is
preached
with
his
commaundement
and
name
,
an
infinite
number
are
taken
with
the
Net
of
the
gospell
.
For
Mathew
compareth
the
preaching
of
the
Gospell
to
fishing
,
Mat.
13.47
because
as
a
net
cast
into
the
Sea
taketh
dyuers
fishes
,
so
the
Gospell
being
preached
in
the
world
,
bringeth
diuers
men
vnto
the
Church
of
GOD
.
But
the
purpose
of
Chryst
was
by
this
Myracle
not
so
much
to
signify
what
should
come
to
passe
,
as
withall
to
annymate
these
to
follow
him
being
poore
,
&
not
onely
a
litle
before
cast
forth
of
his
neighbors
and
acquaintance
,
but
also
abiudged
to
deth
.
R.
By
this
myracle
also
is
proued
that
Chryst
is
Lord
not
onely
of
the
earth
,
but
also
of
the
Sea
and
of
all
thynges
which
are
therein
.
For
if
so
be
,
he
wer
not
Lord
o●
the
fishes
in
the
Sea
,
how
could
it
come
to
passe
that
at
his
word
so
greate
a
multitude
of
fishes
should
be
incloased
.
Hereby
also
wee
are
taught
from
whence
the
blessing
,
increase
or
gayne
of
our
labor
commeth
:
and
furthermore
that
nothing
falleth
oute
prosperously
,
fortunately
,
and
happely
for
vs
,
but
that
which
is
warranted
by
the
Lordes
Commaundement
.
Except
the
Word
of
God
teach
vs
the
contrary
,
let
vs
doe
all
thinges
liberally
,
nothing
doubting
,
but
that
whatsoeuer
we
do
shall
please
God
,
so
that
wee
passe
not
the
Lymmits
of
our
calling
:
wayting
and
attending
what
the
Lord
wil
commaund
,
neuer
declyning
from
hys
Commaundements
or
word
.
And
wee
must
noate
that
although
we
see
not
the
blessing
and
increase
of
our
true
and
daily
labour
,
yet
notwithstanding
we
must
labour
still
.
For
Chryst
sayde
.
Launch
into
the
deepe
,
and
let
slippe
your
nets
to
make
a
draught
.
He
which
commaundeth
the
fishermen
here
to
let
slip
their
nets
,
by
the
very
same
also
commaundeth
all
men
to
follow
theyr
calling
and
labor
:
not
to
forsake
theyr
Office
and
trade
,
&
to
geue
themselues
to
Idlenes
.
To
the
whych
effecte
pertaine
these
sentences
also
.
In
the
sweate
of
thy
Face
,
Gen.
3.19
.
Psa.
128.2
thou
shalte
eate
thy
Bread
.
Also
.
Thou
shalt
eate
the
Labours
of
thy
hands
,
O
well
is
thee
,
and
happy
shalt
thou
be
.
Again
He
which
wil
not
labour
let
him
not
eate
.
2.
The
3.10
In
Salomons
Prouerbes
the
lyke
are
plentifully
.
5
And
Simon
answered
&
sayd
vnto
him
.
Mayster
,
we
haue
laboured
al
the
night
,
and
haue
taken
nothynge
,
Neuertheles
at
thy
Commaundement
I
will
loose
forth
the
Net
.
C.
There
is
no
doubte
,
but
that
Peter
knowing
Chryst
to
be
a
teacher
&
reuerencing
him
in
his
mynde
,
called
him
Mayster
.
Notwithstanding
,
as
yet
he
had
not
so
profited
that
hee
deserued
to
be
counted
for
a
Disciple
,
neither
is
it
sufficient
to
thinke
reuerently
of
Chryst
,
except
we
imbracing
his
doctrine
with
the
obedience
of
Faith
,
consider
what
he
would
haue
don
.
And
although
he
haue
but
a
small
or
no
tast
at
all
of
the
Gospell
,
yet
neuerthelesse
he
sheweth
howmuch
he
attributeth
vnto
Chryst
,
when
as
he
being
wearyed
with
vaine
Labour
,
beginneth
to
assay
a
fresh
that
which
before
he
had
tempted
in
vaine
.
Therfore
it
cannot
be
denyed
but
that
Chryst
and
his
authority
preuayled
much
with
him
.
But
a
particuler
faith
to
one
commaundement
of
chryst
alone
(
and
that
in
pryuate
&
Earthely
busines
)
had
not
made
Peter
a
Chrystian
,
or
geuen
him
place
among
Gods
Children
,
except
hee
had
ben
broughte
from
this
beginning
of
obedience
,
to
full
&
perfect
obedience
.
Moreouer
seeing
Peter
was
so
ready
to
obay
the
Commaundement
of
Chryst
,
whom
as
yet
he
knew
not
neyther
to
be
the
sonne
of
God
,
nor
yet
a
Prophet
.
We
haue
no
excuse
for
our
negligence
,
in
that
wee
acknowledging
Chryst
to
be
our
lord
,
our
king
,
&
Iudge
will
not
once
moue
our
finger
to
do
that
duty
which
very
often
he
commaundeth
vs
to
doe
.
6.
And
when
they
had
this
don
,
they
incloased
a
great
multitude
of
fishes
,
but
their
Net
brake
.
(
And
when
they
had
done
.
)
S.
At
the
first
they
distrusted
their
laboure
,
but
now
they
obay
Chrysts
commaundement
without
delay
.
They
doe
not
foreslew
theyr
Labour
in
which
and
by
which
God
,
as
by
an
ordinary
meane
doth
blesse
.
(
They
inclosed
a
greate
Multitude
of
Fishes
)
C.
The
ende
of
this
miracle
was
,
that
Chrysts
Diuinity
being
knowen
,
Peter
and
others
might
geue
their
Names
vnto
Chryst
to
bee
hys
Disciples
.
Notwithstanding
wee
are
generally
taught
not
to
mistruste
the
the
blessing
of
God
in
our
Labour
,
so
often
as
we
put
forth
our
hand
at
the
Commaundement
of
Chryste
.
(
But
their
Net
brake
)
C.
Luke
geueth
vs
to
vnderstand
that
the
multitude
of
fishes
was
so
greate
that
in
breakinge
the
Nets
,
and
in
sinkyng
the
ship
,
it
drew
the
mynds
of
the
beholders
into
admiration
.
For
it
was
mete
that
the
glory
of
Chryst
should
bee
reuealed
by
thys
myracle
,
that
hee
might
haue
thereby
authority
and
credit
.
8
When
Symon
Peter
saw
this
,
he
fell
downe
at
Iesus
knees
saying
,
lord
goe
from
me
,
for
I
am
a
sinfull
man
.
(
When
Symon
Peter
saw
this
)
C.
Al
though
it
be
commonly
seene
that
fishers
make
vaine
castes
,
and
the
one
prosperous
cast
doth
make
a
mens
for
all
the
labor
lost
before
:
yet
notwithstanding
the
miracle
appeared
by
this
circumstance
,
that
they
hauing
laboured
all
the
Night
,
(
the
which
is
the
fitest
time
to
take
fish
)
and
taken
nothyng
,
sodainely
so
greate
a
multitude
of
fishes
should
be
incloased
in
theyr
net
,
as
filled
the
shyppes
.
Peter
therfore
and
his
mates
knew
well
inough
that
such
a
booty
passing
measure
,
hapned
not
vnto
them
by
chasice
,
but
by
Gods
appoyntment
.
(
Hee
fell
downe
at
Iesus
knees
)
S.
This
Iesture
declareth
a
gratefull
mynde
in
Peter
.
By
the
which
Example
let
vs
learne
to
be
thankeful
vnto
God
for
hys
Benefites
bestowed
vpon
vs
.
Thankes
geuing
proceedeth
of
Fayth
:
which
cannot
be
vnthankefull
vnto
GOD
.
(
Goe
from
mee
)
C.
Though
men
by
continual
wishes
desyre
the
presence
of
God
,
yet
notwithstanding
it
must
needes
bee
that
men
shall
tremble
and
bee
ouerwhelmed
with
feare
,
so
soone
as
God
appeareth
vntill
he
geue
comforte
.
And
his
presence
is
therefore
fearefull
,
because
they
begin
then
to
see
their
owne
Weakenesse
,
yea
with
how
greate
a
heape
of
Euils
they
are
replenished
.
After
this
maner
Peter
so
reuerenceth
Chryst
in
the
myracle
that
being
terrefied
with
his
maiesty
,
he
shunneth
the
same
so
much
as
he
can
.
A.
Departe
from
me
O
Lord
(
sayth
he
)
for
I
am
a
sinfull
man
.
Thys
voice
proceedeth
from
a
contryte
and
broken
heart
,
acknowledging
his
owne
vnworthynes
.
9
For
hee
was
vtterly
astonied
and
all
that
were
wyth
him
at
the
draught
of
fishes
which
they
had
taken
.
C.
As
if
Luke
should
haue
said
.
Thys
hapned
not
to
Peter
alone
,
but
to
the
rest
which
were
in
the
Shyp
For
they
were
sore
afrayd
.
Wherefore
wee
se
that
all
men
are
naturally
afrayd
at
the
presence
of
God
.
And
the
same
is
profitable
for
vs
,
that
our
pryde
and
vain
confidence
in
our selues
may
be
beaten
down
so
that
we
may
be
immediately
after
the
same
comforted
,
as
Peter
was
wyth
the
comfortable
answer
of
Chryst
.
10
And
so
was
also
Iames
and
Iohn
the
sons
of
Zebede
,
which
were
partners
with
Simon
.
And
Iesus
sayd
vnto
Simon
feare
not
from
henceforth
thou
shalt
catch
men
.
(
Fear
not
)
B.
As
if
he
should
say
,
cast
aside
this
vain
feare
by
which
ye
ar
astonied
at
my
deuinity
declared
by
the
miracle
.
I
did
not
reueale
the
same
to
driue
you
away
from
me
but
rather
that
I
might
inuite
you
to
follow
me
,
&
to
declare
that
I
am
endued
with
my
fathers
power
,
&
how
that
al
thinges
are
subiect
vnto
me
.
Pray
not
me
therfore
to
depart
from
you
,
but
rather
pray
ye
that
forsaking
al
ye
may
haue
power
to
follow
me
&
to
cleane
vnto
me
.
C.
Furthermore
he
said
vnto
Peter
(
From
henceforth
thou
shalte
catche
men
)
In
steede
of
the
which
Mathew
hath
,
I
wyll
make
you
to
become
fishers
of
men
.
By
which
words
we
are
taught
that
Peter
and
the
other
thre
were
not
onely
appointed
disciples
of
Chryste
,
but
also
created
Apostles
,
or
at
leaste
chosen
in
hope
of
the
Apostleshyppe
.
Therefore
there
is
here
descrybed
not
onely
a
generall
calling
vnto
Faythe
,
but
a
speciall
also
to
a
certayne
office
.
We
graunte
that
as
yet
the
offyce
of
teachyng
is
not
committed
vnto
them
but
yet
Chryst
receiueth
them
into
his
company
,
that
he
might
make
them
apt
to
teach
.
For
Christ
did
not
chose
these
ignoraunt
and
vnlearned
men
to
leaue
them
stil
in
their
ignoraunce
,
but
to
frame
them
to
the
Euangelical
function
.
As
we
haue
sayd
before
in
cap.
4.
of
Mat.
verse
.
18.
11.
And
when
they
had
brought
vp
theyr
boates
to
the
shoare
,
they
forsooke
all
,
and
followed
him
.
A.
Heere
the
efficacy
of
Christs
voice
is
commended
vnto
as
.
R.
Surely
in
euery
promise
of
the
Gospell
,
ther
are
such
Deuine
and
heauenly
Graces
comprehended
and
setfoorth
,
that
he
which
considereth
&
tasteth
but
the
least
part
of
them
by
fayth
he
cannot
stay
himself
but
hee
muste
needes
submit
himselfe
wholy
,
and
cleaue
vnto
Chryste
.
The
Kingdome
of
heauen
(
sayth
the
lord
)
is
like
vnto
Treasure
hidden
in
the
field
the
which
,
Mat.
13.44
when
a
man
hath
found
,
he
hydeth
,
and
for
ioy
thereof
,
hee
goeth
his
way
,
and
selleth
all
that
he
hath
,
&
buyeth
the
fielde
.
And
agayn
he
sayth
,
The
Kingdome
of
Heauen
is
like
to
a
Marchaunt
man
seeking
goodly
pearles
,
Mat.
13.45
whych
when
he
had
founde
one
precious
pearle
,
wente
and
soulde
all
that
he
had
and
bought
it
.
This
precious
pearle
signifieth
heauenly
Ioy
,
and
perfect
Felicity
which
lyeth
hid
in
the
shell
of
the
Gospel
.
He
which
findeth
this
Pearle
in
the
Gospell
by
fayth
will
rather
forsake
al
than
leaue
the
Gospell
.
These
Fishermen
found
such
Treasure
,
such
riches
,
and
so
greate
Felicity
in
this
Gospell
that
they
rather
chose
to
forsake
al
,
than
not
to
follow
Chryst
which
called
them
.
Read
for
the
verses
following
the
eight
Cap.
of
Mathew
.
Verse
2.
and
Marke
1.
Cap.
Verse
.
40.
15.
But
so
much
the
more
went
there
a
Fame
abroad
of
him
,
and
much
people
came
together
to
heare
,
and
to
be
healed
of
him
from
their
infirmities
.
BV.
This
is
the
ende
of
the
miracles
and
benefits
of
Chryst
,
that
he
mighte
be
knowen
vnto
many
,
that
many
might
come
vnto
him
to
craue
helpe
and
health
,
and
might
receiue
the
same
.
The
which
came
to
passe
,
as
the
effect
of
Chrysts
power
,
which
is
here
to
be
sene
by
the
comming
of
the
people
vnto
him
.
16.
And
he
kepte
himselfe
a
parte
in
the
Wildernes
and
prayed
.
R.
Agayne
Chryst
shunneth
the
multytude
,
and
goeth
into
a
Desert
place
,
least
in
gathering
vnto
him
heapes
of
People
,
hee
might
seeme
to
bee
vayne
glorious
,
or
els
to
moue
sedition
against
the
Ciuill
Magystrate
.
Hee
wente
aparte
also
to
rest
himselfe
from
his
labours
for
a
time
,
whych
hee
tooke
in
preaching
the
Gospell
,
and
in
healing
the
sicke
(
And
prayed
)
R.
Wee
muste
noate
here
with
what
thinges
Chryste
dyd
recreate
his
mynde
in
his
Solitarines
.
Surely
with
Prayer
,
geuynge
thankes
vnto
GOD
the
Father
for
the
benefits
which
he
gaue
vnto
men
by
him
his
sonne
.
What
can
be
more
sweete
then
prayer
by
which
we
talke
with
the
Lord
our
God
,
and
doe
conferre
with
him
by
Familiar
Speach
?
For
GOD
is
our
Father
,
our
sauiour
,
our
redemer
,
&
our
Felicity
.
17
And
it
came
to
passe
on
a
certain
Day
as
hee
was
teaching
that
there
were
Pharisies
and
Doctors
of
that
law
by
which
were
come
out
of
al
towns
of
Galile
and
Iury
and
Hierusalem
,
and
the
Power
of
the
Lord
was
presente
to
heale
them
.
R.
Fyrst
of
al
Chryst
here
sheweth
what
the
Maiesty
of
the
true
Messias
is
,
&
what
is
his
proper
Office
,
for
the
whych
he
was
sent
into
this
world
,
secondly
he
addeth
a
miracle
that
he
might
confirm
that
in
deede
which
he
had
spoken
before
in
wordes
(
And
the
power
of
the
Lorde
was
present
)
Was
not
the
Power
of
healing
present
with
Chryst
before
?
Surely
,
Chryst
was
alway
endued
with
the
power
of
healing
,
but
the
same
did
alway
shew
it selfe
in
Chryst
.
But
then
especially
it
dyd
appeare
,
when
Chryst
occupyed
in
teaching
and
preachynge
the
Gospell
,
that
miracles
might
appeare
to
be
Testimonies
and
Seales
of
the
Gospel
Concerning
that
which
followeth
vnto
the
30.
verse
.
Read
our
annotations
vpon
the
ninth
Chapter
of
Mathew
.
Verse
1.
and
of
Mark
cap.
second
verse
.
3.
30
But
they
that
were
Scrybes
and
Pharisies
among
them
,
murmured
against
his
Disciples
,
saying
,
Why
do
ye
eate
and
drinke
wyth
Publicanes
and
Sinners
?
R.
Here
now
the
Pharisies
bewray
theyr
Enuious
mynde
,
which
a
lyttle
before
they
had
conceiued
against
christ
:
For
the
Pharisies
according
to
theyre
malitious
nature
,
speake
euill
of
that
which
was
a
singuler
vertue
in
chryst
saying
.
(
Why
doe
ye
eate
)
As
if
they
say
.
Ye
haue
a
Mayster
whych
professeth
himselfe
to
be
a
teacher
of
ryghteousnes
:
But
behould
he
doth
not
onely
talke
with
vnrighteous
persons
,
but
doth
also
familiarly
liue
with
them
.
Why
then
may
wee
not
iudge
of
him
according
to
his
Fellowship
?
Sinners
are
his
companions
,
therefore
he
himselfe
is
a
sinner
.
Like
will
to
like
.
A.
Behoulde
here
a
cloake
of
hypocrisy
by
which
these
Wicked
men
went
about
to
draw
away
the
Discyples
whych
were
lately
come
into
the
Fellowship
of
chryst
.
But
concernyng
this
whole
matter
.
Reade
the
nynth
of
Mathew
,
begynninge
at
the
Eleuenth
Verse
.
Chapter
the
6.
AND
it
CAME
to
passe
on
the
seconde
Saboth
,
after
the
first
,
that
he
went
through
the
corne
fields
:
and
his
Disciples
plucked
the
Eares
of
Corne
,
and
did
eate
,
and
rubbed
them
in
theyr
Handes
.
R.
There
is
a
common
prouerbe
.
Hee
that
pleaseth
all
men
muste
ryse
very
early
.
By
which
is
mente
,
that
the
Iudgementes
of
men
are
so
peruerse
and
wayward
,
that
no
man
bee
he
neuer
so
righteous
and
Godlye
can
throughly
satisfie
euery
one
.
And
that
thys
is
the
lot
of
men
borne
and
Conceyued
in
Sin
,
it
is
no
marueyle
,
but
this
is
wonderfull
that
the
same
should
happen
vnto
our
Lord
Iesus
Chryste
,
who
did
do
sinne
.
Neyther
was
there
any
guyle
found
in
his
mouth
.
For
before
it
is
wrytten
that
the
Pharisies
&
Scrybes
murmured
agaynst
Chryste
because
he
did
not
prescribe
ordinarye
fastings
,
and
ordinary
Prayers
vnto
his
Disciples
.
So
that
Chryst
could
neuer
teach
so
truely
or
do
so
well
,
but
there
were
some
which
woulde
reprehend
the
same
.
But
the
more
vayne
that
the
slaunders
and
Complaynts
of
the
Enemies
of
Chryst
are
,
so
much
more
true
and
deuine
are
the
Apollogies
and
answers
of
Chryst
,
and
ar
to
be
accompted
of
vs
for
heauenly
Oracles
.
A.
Nowe
therefore
the
Pharisies
seeke
newe
occasion
to
cauill
wyth
Chryst
in
his
Disciples
,
as
if
hee
kept
those
with
him
with
which
made
no
Religion
of
the
Saboth
.
(
On
the
second
Saboth
after
the
first
)
A.
This
second
Saboth
after
the
first
is
diuersely
expounded
.
Some
thus
.
In
greate
Feasts
(
as
were
the
Pasouer
the
Feast
of
Tabernacles
,
and
the
Feast
of
Dedication
)
the
first
day
was
most
holy
,
but
the
Dayes
followynge
vntill
the
last
wer
nothing
so
solempn
:
Neuerthelesse
they
were
all
called
Saboths
.
Howbeit
it
was
lawful
on
those
Dayes
by
the
Lawe
to
prouide
those
Things
that
pertained
to
foode
,
wherby
it
doth
euidently
appeare
,
how
Malicious
the
Pharisies
wer
,
who
would
take
euen
the
lesse
occasion
to
reprehend
th●
Disciples
,
and
to
disproue
and
detaine
the
Lord
.
This
opinion
Chrysostome
followeth
.
Other
some
thynke
the
to
be
called
the
second
Saboth
after
the
first
,
which
was
called
the
seuenth
day
,
which
was
holy
with
the
first
Day
in
the
feast
of
Pasouer
,
in
the
whych
it
was
not
lawfull
to
doe
any
manner
of
Worke
.
.
But
theyr
opynion
is
beste
to
be
lyked
of
,
Exo.
12.16
which
by
the
seconde
Saboth
after
the
first
,
vnderstand
the
second
Solempne
Feast
in
the
yere
.
For
the
Name
semeth
very
well
to
signifie
that
the
same
should
be
the
second
Saboth
after
the
first
,
whych
was
the
second
yerely
Pryncipall
Saboth
.
For
the
first
was
the
Feast
of
Pasouer
.
Reade
the
first
Verse
of
the
twelueth
Chapter
of
Mathew
,
both
concerning
this
Feast
,
and
also
concerninge
that
which
followeth
vnto
the
twelfth
verse
and
for
the
Exposition
of
the
twelfthe
Verse
.
Read
the
thirtene
Verse
of
the
3.
Chapter
of
Marke
.
13.
And
as
so●ne
as
it
was
Day
,
hee
called
hys
Disciples
:
and
of
them
hee
choase
Twelue
,
whom
he
called
Apostles
.
B.
Behoulde
thys
Businesse
,
for
the
which
the
LORDE
contynued
in
Prayer
all
the
Night
.
For
he
minded
to
choose
Companions
in
the
Worke
of
the
Gospell
:
And
he
choase
out
of
the
whole
Number
of
his
Dysciples
,
Twelue
,
whome
hee
called
Apostles
.
That
is
to
say
,
sent
Messengers
,
Ambassadours
,
or
Legates
.
For
the
Greke
Woorde
APOSTELEIN
(
from
the
whych
this
Name
Apostle
commeth
)
stgnyfieth
to
send
forth
with
Charge
.
C.
Therefore
,
that
which
is
here
sayde
.
Whome
also
hee
named
Apostles
,
may
be
Expounded
two
manner
of
Wayes
,
eyther
that
afterward
hee
enioyning
vnto
them
theyr
office
gaue
vnto
them
that
Name
,
or
else
,
that
he
gaue
vnto
them
this
Tytle
in
hope
of
the
Dignity
to
come
,
to
the
ende
,
they
myght
know
to
what
end
they
wer
taken
from
the
Common
sorte
,
and
to
what
vse
they
were
appoynted
,
the
whych
latter
Exposition
agreeth
with
the
Woordes
of
Marke
,
who
sayth
,
that
Chryst
made
Twelue
that
they
myght
be
wyth
him
,
and
that
hee
myghte
send
them
forth
to
preach
.
Concerning
the
Exposition
of
the
three
next
verses
following
.
Read
the
tenth
Chapter
of
Mathew
beginning
at
the
first
Verse
.
And
the
thyrde
of
Marke
the
sixtene
Verse
.
Mar.
3.14
.
For
the
seuentene
Verse
,
the
thyrde
Chapter
of
Marke
,
and
the
thyrteene
and
seuen
Verses
.
For
the
18.
Verse
.
Reade
the
Exposition
of
the
fiueth
Chapter
goyng
before
the
15.
Verse
.
For
the
nintene
Verse
.
Read
the
ninth
Chapter
of
Mathew
Verse
22.
For
the
reste
vnto
the
24.
Verse
.
Reade
the
5.
Chapter
of
Mathew
beginning
at
the
3.
Verse
.
24.
But
woe
vnto
you
that
are
Rych
:
For
ye
haue
your
consolation
.
C.
As
Luke
hath
repeated
onelye
fower
Pryncipall
Partes
of
Blessinges
:
So
now
he
setteth
agaynst
them
fower
Cursses
,
answering
the
same
.
And
thys
Comparison
serueth
not
onely
to
terrefie
the
Wycked
,
but
also
to
styrre
vp
the
Faythfull
,
leaste
they
sleepe
in
the
vayn
and
captious
snares
of
the
World
.
For
wee
know
how
easie
a
thynge
it
is
to
make
men
dronke
with
prosperitie
,
and
to
insnare
them
wyth
the
flattering
Intisementes
of
men
.
Whereuppon
also
it
commeth
to
passe
that
the
Reprobate
are
oftentimes
hated
of
the
Chyldren
of
God
,
for
that
they
see
them
in
such
prosperity
.
But
he
doth
not
cursse
all
sorts
of
rich
men
but
those
onely
which
haue
their
consolation
in
this
world
,
that
is
to
say
which
builde
so
vppon
theyr
prosperity
,
that
they
forget
and
regard
not
the
Lyfe
to
come
.
Therefore
,
the
meaning
of
Chryste
is
,
that
Riches
are
so
farre
from
making
a
man
blessed
,
that
oftentims
they
geue
occasion
of
Destruction
.
For
GOD
doth
not
exclude
rich
men
out
of
the
Kyngdome
of
heauen
,
if
so
bee
they
doe
not
intangle
themselues
with
the
Snares
of
this
Worlde
,
by
which
they
staying
their
hope
vppon
Earth
and
Earthly
thinges
,
shut
the
Gate
of
the
Kyngdome
of
Heauen
agaynst
themselues
.
Sayncte
Augustine
going
aboute
very
well
to
shewe
,
that
riches
of
them selues
are
not
a
hynderaunce
to
the
chyldren
of
God
,
sayth
that
poore
Lazarus
was
receiued
into
the
bosome
of
rych
Abraham
.
Luk.
16.22
A.
Therefore
we
must
alway
remember
the
Admonition
of
the
Prophet
Dauid
saying
.
Psa.
62.11
If
Riches
increase
,
set
not
thyne
hearte
vpon
them
.
Also
the
Apostle
Paule
.
Charge
them
whych
are
Rych
in
thys
Worlde
,
Ti.
1.6.17
.
that
they
bee
not
hye
mynded
,
nor
trust
in
Vncertayn
ryches
:
but
in
the
Lyuing
God
whych
geueth
vs
aboundantely
all
Thynges
to
enioye
that
they
doe
good
,
that
they
bee
rich
in
good
Workes
,
&c.
25.
Woe
vnto
you
that
are
full
.
For
yee
shall
hunger
.
Woe
bee
vnto
you
that
laughe
:
For
ye
shall
waile
and
Weepe
.
C.
After
the
same
maner
and
in
that
sence
hee
cursseth
nowe
those
that
are
full
,
that
he
curssed
before
those
that
were
Riche
.
Namely
,
for
that
they
beinge
puffed
vp
wyth
the
truste
of
present
Ryches
,
do
reiect
heauen
and
heauenly
thynges
.
(
Woe
vnto
you
that
laughe
)
The
lyke
also
wer
must
vnderstand
of
Laughing
.
For
hee
meaneth
heere
such
laughers
as
are
gyeuen
to
Epicurish
mirth
and
beynge
setled
in
the
Pleasures
of
the
Fleshe
,
doe
flye
all
Sorrowe
for
the
Defendynge
of
the
GLORY
of
GOD
.
26
Woe
vnto
you
when
all
men
prayse
you
:
for
so
dyd
their
fathers
to
the
false
Prophetes
.
C.
In
thys
place
he
setteth
prayse
agaynst
hatred
against
seperation
,
agaynst
Exprobration
,
and
agaynst
eiection
of
the
which
he
spake
in
the
22.
Verse
going
before
.
This
laste
wo●
pertaineth
to
the
correcting
of
Ambition
.
For
because
nothing
is
more
common
then
the
desyre
of
mens
prayses
,
Chryst
to
remoue
his
Disciples
from
the
same
,
sheweth
that
the
fauour
and
commendation
of
men
shal
be
daungerous
and
mortall
.
And
this
admonition
specially
appertayneth
vnto
Teachers
,
in
whom
ther
is
no
mischiefe
more
to
be
feared
then
Ambition
,
because
it
can
not
but
that
they
muste
needes
falsefy
the
Woorde
of
God
,
Ioh.
7.7
.
when
they
seeke
to
please
men
,
But
verely
they
which
are
true
Prophets
and
the
Mynisters
of
Chryst
,
do
testefy
with
Chryst
that
the
Woorkes
of
men
are
euill
.
Therefore
,
as
these
cannot
but
hate
them
,
so
they
cannot
choose
,
but
that
they
must
speake
falsely
all
the
worste
that
they
can
of
them
.
Esa.
40.11
2.
Tim.
4
3
Hereof
commeth
an
Infallible
argument
,
that
hee
teacheth
not
the
words
of
Chryst
which
is
commonly
praysed
of
men
.
Whereas
Chryst
sayth
.
(
All
men
)
We
must
thereby
vnderstand
the
chyldren
of
this
World
because
they
commend
none
but
false
Prophets
and
deceyuers
,
For
the
Faythfull
and
sincere
Mynisters
of
wholesome
Doctryne
,
haue
prayse
and
fauour
with
good
and
Godly
men
.
Therefore
the
euil
lyking
of
the
Flesh
is
here
condempned
:
because
no
man
can
be
the
Seruaunt
of
Chryst
whych
seeketh
to
please
men
euen
as
the
Apostle
Paule
teacheth
.
●●la
.
1.10
Therefore
the
preacher
of
Christ
shall
be
diligent
to
please
all
men
,
but
in
that
which
is
good
:
the
which
seing
the
reprobate
lyke
not
,
hee
can
not
please
them
.
R.
To
be
shorte
Chryste
doth
not
in
this
place
condempe
good
fame
but
the
vaine
perswasion
of
men
,
concerning
prayse
and
good
Fame
.
For
the
Common
sorte
of
People
iudgeth
not
of
matters
according
to
truth
and
the
very
nature
of
them
,
but
accordyng
to
truth
and
the
very
nature-of
them
,
but
accordyng
to
publique
fame
.
If
a
man
be
commended
of
all
men
,
they
that
he
hath
a
iust
cause
,
and
thynke
that
he
is
godly
exercised
,
&
if
a
man
be
abiected
&
disdained
almost
of
almen
the
thinke
him
to
be
vniust
,
and
euill
exercised
.
Wherefore
the
Common
sor●e
seeke
not
whether
the
mans
cause
bee
Iuste
or
no
,
but
whether
he
be
commended
of
the
Common
multytude
or
no
,
and
haue
good
fame
,
deeming
therfore
that
he
doth
well
because
hee
pleaseth
the
greatest
forte
of
men
.
Bot
Chryste
condempneth
this
perswasion
,
leaste
any
should
depend
vpon
mans
iudgment
(
For
so
did
their
Fathers
to
the
false
Prophetes
)
R.
The
meaning
is
,
that
the
greatest
part
of
the
Elders
and
Forefathers
of
the
Iewes
,
Ioh.
15.15
dyd
much
more
commend
false
Prophetes
then
true
Prophetes
:
These
they
persecuted
and
punished
but
the
other
they
ad●uanced
to
honor
and
inriched
.
A.
Whereuppon
Chryst
sayth
vnto
his
Disciples
.
1
,
Eph.
4
5
If
ye
were
of
the
world
the
World
would
loue
his
owne
,
but
because
ye
are
not
of
the
World
,
but
I
haue
chosen
you
out
of
the
Worlde
,
therefore
the
World
hateth
you
.
And
Iohn
wryting
of
false
Teachees
,
sayth
.
They
are
of
the
World
,
therefore
speake
they
of
the
World
,
&
the
World
heareth
them
.
It
is
no
marueyle
therefore
if
the
Worlde
fauoure
and
honour
them
.
R.
The
Prophets
of
Baale
liued
a
pleasaunt
life
vnder
Achab
,
beinge
among
the
greatest
part
counted
both
honorable
and
religious
:
but
in
the
meane
time
Elias
the
Prophet
of
the
Lorde
wandered
from
place
to
place
,
wanting
the
necessaries
of
this
lyfe
,
and
the
kinge
seeking
his
death
as
a
troubler
of
the
wealth
&
state
of
Israell
.
Certaine
other
of
the
Lords
Prophets
were
constrayned
to
hide
them selues
in
dennes
and
caues
of
the
earth
,
and
to
be
fed
,
not
without
great
pearil
of
their
lyfe
,
with
bread
and
and
water
.
●
.
Ki.
18.13
Wee
know
also
what
hapened
vnto
that
man
of
God
Micheas
vnder
the
same
king
:
when
as
the
false
Prophets
speaking
well
vnto
the
king
with
one
consent
,
were
commended
of
all
men
,
and
had
in
great
reuerence
.
In
Hezechias
raygne
certayne
false
Prophets
,
●
Ki.
22.27
as
Phassur
,
Ananias
,
&
many
other
prophesied
,
who
were
honoured
from
the
most
to
the
least
:
but
Ieremy
the
true
Prophet
of
the
Lord
,
●●er
.
37.15
〈◊〉
38.6
.
was
so
contemned
that
he
was
cast
into
the
Dungeon
.
But
by
how
much
these
&
such
like
deceiuers
pleased
the
multitude
of
men
,
by
somuch
they
displeased
God
:
and
the
more
honest
name
they
had
amonge
men
,
somuch
the
more
filthy
and
abhominable
they
were
in
the
sight
of
God
.
A.
For
that
which
is
highly
esteemed
of
men
is
an
abhomination
vnto
God
.
Luk.
16.15
R.
Whereupon
also
that
happened
vnto
them
which
was
Prophesied
of
by
Ieremy
,
sayinge
,
With
Sword
,
and
with
hunger
shal
those
Prophets
pearish
.
And
the
people
to
whom
they
preach
,
●er
.
14.16
shal
be
cast
out
of
Hierusalem
,
dye
of
hunger
.
&c.
A.
Let
these
things
comfort
the
faithfull
Mynisters
of
Chryste
,
whom
the
World
counteth
for
the
Ofscourings
of
all
thinges
.
Concerninge
the
exposition
of
the
foure
nexte
verses
followinge
,
reade
the
fifth
Chapter
of
Mathew
,
verses
44.40.42
.
For
the
one
and
thirty
verse
,
reade
the
seuenth
Chapter
of
Mathew
beginning
at
the
12.
verse
.
And
for
the
rest
which
followeth
vnto
the
35.
vers.
read
the
fifth
of
Math.
vers.
46.42
.
35.
But
loue
yee
your
enemies
,
&
do
good
and
lende
,
loking
for
nothing
againe
:
and
your
rewarde
shal
be
great
,
&
yee
shal
be
the
Chyldren
of
the
highest
:
for
he
is
kinde
to
the
vnkinde
,
and
to
the
euell
.
Loue
yee
your
enemies
]
A.
Reade
the
44.
verse
of
the
5.
of
Mathew
.
Doe
good
and
lende
]
C.
This
sentence
is
drawen
amisse
to
Vsury
,
as
though
Christe
did
only
in
this
place
,
only
forbid
his
disciples
to
lend
vpon
vsury
.
But
it
doth
appeare
by
the
former
speach
that
it
hath
a
farther
meaning
.
For
after
that
Christe
hath
declared
what
the
wicked
are
wont
to
do
,
namely
,
that
they
loue
their
friends
,
and
so
forth
,
he
addeth
howmuch
more
hee
requireth
of
his
Disciples
,
namely
,
that
they
loue
their
enemies
,
that
they
doe
good
freely
,
and
that
they
lende
freely
.
Now
wee
see
that
this
parte
(
Looking
for
nothing
againe
)
is
expounded
amisse
of
vsury
,
seeing
that
Christe
exhorteth
vnto
such
dueties
as
are
to
bee
done
freely
,
shewing
that
hyer
hath
no
acceptance
with
God
.
Not
that
hee
simply
condemneth
all
those
benefites
which
are
done
vppon
hope
of
Recompence
:
but
sheweth
that
they
doe
nothinge
at
all
declare
our
loue
:
bycause
hee
is
louing
&
beneficiall
to
his
neighbour
in
deede
,
wich
is
moued
to
helpe
them
wythout
any
respect
of
his
owne
commodity
,
but
onely
respectinge
the
neede
.
A.
Reade
more
in
the
12.
vers.
of
the
5.
of
Mat.
And
for
the
next
verse
following
,
in
the
48.
of
the
same
Chap.
37.
Iudge
not
,
and
yee
shall
not
bee
Iudged
:
condemne
not
&
yee
shal
not
bee
condemned
:
for
geue
,
and
yee
shal
be
forgeuen
.
Iudge
not
&
yee
shall
not
be
Iudged
]
A.
For
this
reade
the
first
verse
of
the
seuenth
Chap.
of
Mathew
.
Forgeue
,
and
ye
shal
be
forgeuen
]
A.
Math
6.14
The
like
sentence
we
haue
pronounced
by
Christ
in
Mathew
,
If
yee
forgeue
men
their
trespasses
,
your
heauenly
father
will
forgeue
you
your
trespasses
.
B.
Hee
willeth
vs
to
shun
those
things
which
tend
to
the
breach
of
charity
,
and
to
imbrace
those
things
which
springe
from
the
same
:
as
to
remit
,
to
geue
,
to
doe
good
.
To
him
that
doth
so
shal
be
geuen
&
that
most
abundantly
:
the
which
he
vnderstandeth
by
good
measure
,
shaken
together
,
and
pressed
downe
,
with
running
euer
,
of
that
which
there
is
mencion
made
in
the
verse
following
.
For
these
sentences
are
borrowed
of
the
common
phrase
of
speach
,
the
which
the
Lord
vseth
to
exhort
vs
to
do
vnto
all
men
as
we
would
that
they
should
do
vnto
vs
.
And
withall
also
he
geueth
vs
to
vnderstand
that
it
is
ordained
&
appointed
of
God
,
that
such
as
wee
haue
bene
to
others
our selues
,
such
we
shall
finde
others
towarde
vs
,
according
to
this
saying
,
Pro.
11.27
.
He
that
searcheth
for
good
things
findeth
fauour
:
but
who
so
seeketh
after
mischiefe
,
it
shall
happen
vnto
him
.
Not
that
none
shall
bee
vnthankefully
delt
withall
at
their
handes
,
to
whom
they
haue
done
good
:
but
bicause
it
will
come
to
passe
by
the
goodnes
of
God
,
that
how
vnthankfull
soeuer
they
whom
thou
hast
done
good
vnto
,
thy
good
doing
notwithstanding
shall
not
be
defrauded
of
her
fruite
,
others
supplying
the
same
.
Hereof
also
commeth
that
hundred
fould
in
this
life
,
Mar.
10.30
which
they
receiue
,
that
forsake
any
thing
for
Christes
sake
.
Pro.
11.24
Pro.
28
Whereupon
Solomon
sayth
,
Some
geeue
,
and
yet
wax
rich
:
some
are
sparinge
though
they
haue
great
ryches
,
&
yet
are
the
poorer
.
So
in
like
maner
they
which
are
malicious
against
other
,
seekers
of
reuengment
,
mindfull
of
wronges
past
,
straight
examiners
&
Iudgers
of
other
mens
faltes
,
shall
finde
also
,
by
Gods
Iustice
,
such
as
shall
handell
them
after
the
like
fashion
.
38.
Geue
&
it
shal
be
geuen
vnto
you
,
good
measure
,
pressed
downe
,
shaken
together
,
and
runninge
ouer
,
shall
men
geue
into
your
bosomes
:
for
with
the
same
measure
that
ye
meate
wyth
all
,
shall
other
men
meate
to
you
againe
.
R.
What
doth
he
commaunde
to
geue
?
Good
measure
,
pressed
downe
,
shaken
together
,
and
running
ouer
:
and
then
shall
men
geue
the
like
good
measure
into
your
bosome
againe
:
for
the
same
measure
that
yee
meate
to
other
men
,
shall
others
meate
to
you
againe
.
There
are
many
places
of
scripture
to
commend
vnto
vs
liberality
,
as
those
which
before
we
haue
repeated
.
Moses
also
sayth
,
When
thou
cuttest
down
thy
haruest
in
thy
field
,
Deu.
24
▪
●
&
haste
forgot
a
sheafe
in
the
field
,
thou
shalt
not
goe
againe
to
fet
it
:
but
it
shal
be
for
the
straunger
,
the
fatherlesse
,
and
the
Wydow
:
that
the
Lord
thy
God
may
blesse
thee
in
all
the
workes
of
thy
hand
.
And
S.
Paule
sayth
,
Hee
whych
soweth
sparingly
,
shal
reape
sparingly
:
2.
co
9.
●
.
and
Hee
that
soweth
bountifully
,
shall
reape
bountifully
.
&c.
39.
And
he
put
forth
a
similitude
vnto
them
:
Can
the
blinde
leade
the
blinde
?
Doe
they
not
both
fall
into
the
Dytch
?
BV.
The
Lord
,
to
the
ende
hee
might
the
more
surely
printe
these
thinges
in
the
mindes
of
his
Disciples
,
added
this
common
similitude
,
by
which
he
teacheth
that
a
forme
of
life
according
to
the
prescript
Law
must
not
befe●cht
from
the
blind
Pharises
and
such
like
:
but
from
him
,
who
delyuereth
the
true
interpretacion
of
the
law
,
&
geueth
strength
also
to
fulfill
the
same
.
As
if
he
should
say
,
I
by
this
sermon
haue
so
truly
,
perfectly
,
&
plainly
,
deliuered
the
sence
of
the
lawe
,
that
it
cannot
be
but
they
which
doe
otherwise
interpret
the
law
,
be
vnlearned
and
blynd
Interpretors
:
and
how
can
they
that
are
blind
leade
the
blind
?
And
how
soeuer
the
blind
leade
the
blind
,
yet
notwithstanding
both
fall
into
the
ditche
at
last
.
Wherfore
whosoeuer
wil
haue
the
true
sence
&
meaning
of
the
law
,
and
will
not
fall
into
the
deepe
ditche
of
blindnesse
,
must
nedes
take
heede
of
these
scribes
,
Pharises
,
&
false
Prophets
,
who
deliuer
another
sence
of
that
law
then
that
which
I
haue
declared
.
The
like
also
he
spake
of
those
which
were
offended
at
his
doctrine
,
in
the
15.
of
Math.
vers.
14.
Concerning
the
verse
following
,
reade
the
10.
of
Math.
the
24.
vers.
and
the
15.
of
Ihon
,
the
20.
vers.
For
the
rest
vnto
the
45.
vers.
reade
the
7.
of
Math.
the
●
.
vers.
For
the
45.
vers.
the
12.
of
Math.
verse
34.
And
for
the
46.
vers.
the
7.
of
Math.
vers.
2●
.
❧
THE
VII
.
CAP.
WHen
hee
had
ended
all
sayings
,
in
the
audience
of
the
People
,
hee
entered
into
Capernaum
.
2.
And
a
certaine
Centurions
seruant
,
which
was
dere
vnto
him
,
lay
sick
,
and
was
in
pearill
of
death
.
3.
And
when
hee
heard
of
Iesus
,
hee
sent
vnto
him
the
Elders
of
the
Iewes
,
beseechinge
him
that
hee
woulde
come
&
heale
his
seruant
.
A.
Now
followeth
another
miracle
,
the
which
Christe
wrought
being
moued
by
the
prayers
and
Fayth
of
a
certaine
Centurion
,
whose
seruaunt
was
sicke
.
And
a
certaine
Centurions
seruant
]
A.
This
history
is
at
large
declared
and
expounded
in
our
annotacions
vpon
the
eight
Chapter
of
Math.
beginning
at
the
sixt
verse
.
And
when
hee
heard
of
Iesus
]
This
was
a
wonderfull
submission
that
hee
him selfe
neither
durst
come
vnto
the
Lord
,
nor
suffer
him
to
come
into
his
house
,
thinking
him selfe
so
impure
an
Ethnicke
,
that
hee
ought
not
to
talke
with
so
exellent
a
prophet
of
the
Iewes
.
And
whereas
Mathew
sayth
that
the
Centurion
came
vnto
Christe
,
Luke
here
expoundeth
the
same
,
that
hee
did
the
same
not
by
himself
,
but
by
others
.
Whereupon
the
Centurion
sent
word
by
his
friends
,
sayinge
,
I
thought
not
my selfe
worthy
to
come
vnto
thee
.
Moreouer
he
sendeth
vnto
Christ
such
messengers
as
were
not
of
the
common
sort
,
or
of
his
owne
seruants
,
but
those
which
were
of
estimation
amonge
the
people
of
the
Iewes
both
for
their
age
and
also
for
their
authority
,
that
is
to
say
Seniors
,
or
Elders
.
Reade
for
that
which
followeth
vnto
the
11.
vers.
in
the
8.
of
Math.
beginning
at
the
6.
verse
.
●
11.
And
it
came
to
passe
the
day
after
,
that
he
went
into
a
City
which
is
called
Naim
:
&
many
of
his
disciples
wente
with
him
and
much
people
.
A.
The
Euangelist
Luke
only
,
setteth
forth
this
miracle
,
concerning
the
Wydowes
sonne
raised
vp
by
the
power
of
Christe
.
And
seeing
we
must
obserue
and
note
that
proporcion
in
all
the
myracles
of
Christ
▪
which
Mathew
teacheth
in
his
eight
Chapter
the
seuentene
verse
,
let
vs
knowe
that
this
younge
man
,
whom
Christe
raysed
vp
from
death
,
was
a
paterne
of
the
spirituall
lyfe
,
which
he
hath
restored
vnto
vs
.
Which
is
called
Naim
]
The
name
of
the
City
maketh
for
the
certainety
of
the
Hystory
.
C.
Hierom
saith
that
there
was
a
City
in
his
time
,
which
was
called
Naim
,
two
Myles
from
Mounce
Thabor
Southward
.
And
much
people
]
This
also
maketh
very
much
for
the
certainty
of
the
Hystory
.
For
Christe
had
many
that
attended
on
him
,
and
so
had
the
Woman
also
for
duties
sake
to
make
the
funerall
.
Therefore
the
Resurrection
of
the
younge
man
was
sene
of
so
many
witnesses
,
that
there
is
no
doubt
of
the
truth
and
credit
of
the
same
.
12.
When
he
came
nygh
to
the
Gate
of
the
City
,
beholde
there
was
a
deade
man
caried
forth
,
which
was
the
onely
sonne
of
his
mother
,
and
shee
was
a
Wydowe
:
and
much
people
of
the
City
was
with
her
.
And
when
he
was
come
nygh
the
gate
]
C.
The
famousnesse
also
and
great
resorte
of
this
place
made
the
myracle
more
renoumed
.
For
wee
know
that
there
is
great
resort
&
passage
through
gates
.
Beholde
there
was
a
deade
]
We
must
note
here
the
maner
not
only
of
the
Iewes
,
but
also
of
the
Gentiles
whose
publique
sepultures
were
not
within
the
Cities
but
without
,
in
some
conuenient
&
decent
place
.
Wherupon
Christe
was
buried
without
the
City
of
Hierusalem
in
a
Garden
.
Ihon.
13.41
And
much
people
of
the
City
was
with
her
]
Beholde
here
the
humanity
of
the
Citizens
of
this
City
toward
the
Wydowe
.
13.
And
when
the
Lord
saw
her
,
hee
had
compassion
on
her
,
and
sayde
vnto
her
,
Weepe
not
.
A.
By
this
place
Christ
sheweth
both
how
he
is
affectionate
towards
the
myserable
,
and
also
what
power
hee
hath
ouer
death
and
hell
.
For
he
seeing
the
calamity
of
the
Wydowe
was
by
&
by
moued
with
compassion
,
and
comforteth
her
both
with
wordes
saying
,
Weepe
not
]
And
also
with
deedes
,
when
he
comminge
to
the
Coffine
,
called
the
deade
man
to
lyfe
againe
,
&
restored
him
to
his
mother
.
What
greater
Clemency
can
there
bee
spoken
of
that
this
?
And
this
ought
by
so
much
the
more
to
bee
obserued
,
and
noted
in
CHRISTE
,
by
how
much
hee
reuealeth
more
secret
misteries
vnto
vs
.
For
consider
more
dilligently
in
this
place
,
how
redily
Christe
helpeth
the
Widow
.
For
before
the
Wydow
praieth
,
before
shee
intreateth
,
yea
before
she
thought
of
any
such
matter
,
hee
is
moued
with
compassion
towards
the
afflicted
Wydow
,
and
offereth
vnto
her
of
his
owne
accord
his
beneficiall
help
.
C.
So
that
this
moued
Christ
to
raise
vp
the
younge
man
,
for
that
he
seeing
the
Wydow
depriued
of
her
onely
son
,
had
compassion
on
her
.
R.
And
in
Christ
wee
haue
expressed
vnto
vs
the
Image
of
those
affections
,
which
God
the
Father
beareth
towards
men
.
For
no
man
(
saith
S.
Ihon
)
hath
seene
God
at
any
time
,
Ihon.
●
.
28
the
only
begotten
sonne
which
is
in
the
bosome
of
the
Father
,
hath
shewed
him
.
And
the
Apostell
Paule
sayth
,
Christe
is
the
Image
of
the
inuisible
God
.
Col.
1.15
Wherefore
it
is
manifest
in
Christ
the
the
Father
,
is
so
full
of
pitty
and
compassion
,
that
hee
will
helpe
the
lowly
,
the
afflicted
,
and
the
oppressed
before
they
pray
.
For
so
hee
speaketh
by
the
mouth
of
the
Prophet
,
sayinge
,
And
it
shall
come
to
passe
that
before
they
cry
I
will
heare
them
.
Esai
.
66.
●●
Esay
.
66.8
.
CHRIST
might
haue
preserued
the
younge
man
in
health
,
before
hee
had
died
:
but
thinkest
thou
that
he
maketh
the
aunswere
vnto
thee
,
which
hee
made
to
them
which
asked
him
concerning
the
man
that
was
borne
blinde
.
Ihon.
9.3
.
For
this
younge
man
dyed
that
the
workes
of
God
might
be
seene
in
him
:
and
the
more
impossible
that
the
raysinge
vp
of
a
deade
man
seemeth
to
bee
to
fleshe
and
bloude
,
the
more
the
glory
of
Christe
shyueth
,
by
the
raysinge
vp
of
the
deade
.
For
this
myracle
testifieth
as
a
heauenly
Seale
,
that
Christ
is
indued
with
Deuyne
Maiesty
,
and
Power
,
and
that
hee
is
by
Nature
the
true
God
,
as
wee
shall
see
anone
.
P.
Moreouer
,
Christe
by
these
words
,
Weepe
not
,
doth
not
forbid
all
weepinge
.
Hee
comforteth
the
mourninge
Wydow
,
the
which
of
it selfe
is
a
godly
duety
,
and
forbiddeth
her
to
weepe
,
not
bycause
her
sonne
is
deade
,
but
bycause
hee
should
liue
.
Yea
it
is
lawful
for
vs
by
the
example
of
Christ
,
to
wepe
for
our
friendes
departed
,
euen
as
hee
wept
for
Lazarus
being
deade
,
Iho.
11.35
.
and
he
is
here
mooued
with
compassion
.
For
hee
that
is
not
mooued
with
compassion
at
the
euills
of
others
,
specially
of
his
owne
Friendes
,
is
vnworthy
the
name
of
a
man
.
Notwithstandinge
in
this
wee
oughte
to
differ
from
others
that
mourne
,
that
wee
moderate
our
sorrow
,
euen
as
Paule
commaundeth
,
Sorrowe
not
as
some
doe
which
haue
no
hope
.
1.
The.
4.13
Hee
doth
not
forbid
mourninge
in
the
death
of
those
which
are
deare
vnto
vs
.
For
although
wee
hope
that
they
are
in
good
case
after
this
life
,
yet
neuerthelesse
that
sharpnesse
which
is
in
the
seperation
of
the
Life
from
the
body
,
cannot
but
mooue
vs
:
but
bycause
wee
haue
hope
,
therefore
our
sorrowe
oughte
not
to
exceede
as
it
doth
in
others
.
And
that
is
true
fortitude
,
not
by
which
men
are
nothing
mooued
at
sorrowfull
sightes
,
but
by
which
they
stay
&
restraine
them selues
,
least
they
being
moued
with
griefe
in
this
corrupt
Nature
,
doe
commit
any
wickednesse
.
14.
And
hee
came
nygh
and
touched
the
beere
(
and
they
that
bare
him
stoode
still
)
and
hee
sayd
,
younge
man
,
I
say
vnto
thee
aryse
.
And
hee
came
nygh
and
touched
the
beere
]
C.
Peraduenture
his
purpose
was
by
touchinge
the
beere
to
shew
that
death
and
the
graue
was
nothing
at
all
abhorred
of
him
,
to
get
vs
lyfe
.
And
verely
hee
doth
not
onely
vouchsafe
to
touch
vs
with
his
hand
,
that
hee
might
quicken
vs
being
deade
:
but
also
he
descended
into
the
graue
,
to
bring
vs
to
Heauen
.
Younge
man
,
I
say
vnto
thee
aryse
]
R.
Here
Chryste
sheweth
him selfe
to
be
indued
with
deuine
maiesty
&
power
,
&
to
be
truly
&
naturally
God
.
For
when
hee
sayth
,
Younge
man
,
I
say
vnto
thee
aryse
:
what
doth
he
else
but
commaund
Death
,
shewinge
that
hee
hath
power
of
Life
and
Death
?
Elias
,
and
Elizeus
also
raysed
vp
the
deade
,
3.
ki.
17
22
4.
ki.
4.35
.
but
they
did
not
the
same
by
their
owne
power
as
did
Christe
,
who
sayd
,
I
say
vnto
thee
,
Younge
man
aryse
C.
By
which
voyce
wee
see
how
hee
confirmeth
the
same
which
PAVLE
taught
,
sayinge
,
God
calleth
those
things
which
are
not
,
as
though
they
were
.
Rom.
4
17
Hee
commaundeth
the
deade
man
,
and
maketh
him
to
heare
,
and
sodaynly
turneth
Death
into
Lyfe
.
And
in
this
first
of
all
wee
haue
a
manifest
paterne
of
the
Resurrection
to
come
,
euen
as
Ezechiell
was
appoynted
to
commaund
the
dry
bones
to
receiue
the
word
of
God
.
Secondly
wee
are
taught
how
Christ
doth
spyritually
quicken
vs
by
Faith
,
as
when
hee
doth
instill
his
secrete
power
by
hys
woord
,
that
it
may
pearce
euen
vnto
deade
Soules
,
euen
as
he
himself
affirmeth
saying
.
Eze.
37.4
.
The
hower
commeth
when
they
that
are
deade
shall
heare
the
voice
of
the
Sonne
of
God
,
and
shall
liue
.
Thirdly
this
miracle
doth
testefy
the
glory
of
Chryst
,
because
his
Gospell
is
most
true
.
For
he
preached
that
he
was
the
resurrection
&
the
life
,
and
that
whosoeuer
beleued
in
hym
should
not
perishe
,
but
haue
euerlasting
Life
.
Againe
.
Who
so
beleueth
in
me
though
he
were
dead
yet
shall
he
liue
.
He
is
the
resurrection
and
the
Life
,
Ioh
5
.
2●
.
therefore
his
office
is
to
rayse
the
dead
.
And
we
rise
againe
when
wee
are
restored
to
Life
,
and
are
deliuered
by
the
Gospell
from
euerlasting
deth
.
But
this
resurrection
shal
be
fulfilled
after
this
Life
in
the
Resurrection
of
the
dead
.
15.
And
he
that
was
dead
sate
vp
,
&
began
to
speake
:
and
hee
deliuered
him
to
his
Mother
.
S.
To
sit
vp
and
to
speake
,
are
the
effects
of
the
mighty
word
,
&
of
Chryste
working
mightely
by
the
word
.
P.
In
this
miracle
we
may
behold
the
Image
of
raising
vp
the
dead
:
the
which
if
wee
did
truly
behold
,
there
could
be
no
calamity
which
we
could
not
suffer
with
a
ioyfull
mind
.
For
the
greatnesse
of
the
Ioy
which
we
shall
behold
in
that
glorifying
which
shal
be
after
this
Life
,
when
we
shal
se
the
Image
of
God
(
after
the
which
we
are
made
)
face
to
face
,
would
easely
swallow
them
vp
.
(
And
he
deliuered
him
to
his
mother
)
A.
Chryst
woulde
not
retaine
with
hym
this
yonge
man
restored
from
Death
to
Life
,
but
deliuered
him
agayne
to
the
widow
his
mother
,
that
he
myght
helpe
her
again
.
and
do
his
bounden
duty
to
his
Parent
.
16.
And
there
came
a
feare
on
them
all
,
and
they
gaue
the
Glorye
vnto
God
,
saying
.
A
great
Prophet
is
rysen
vp
amonge
vs
,
and
verely
God
hath
visited
his
People
.
(
And
there
came
a
feare
)
B.
There
ariseth
of
this
notable
benefit
of
christ
feare
and
reuerence
in
the
people
towards
the
benefactor
and
most
mighty
Lord
,
insomuch
that
now
they
began
to
thinke
reuerently
and
highly
of
him
.
For
this
is
the
vse
of
miracles
,
the
men
may
acknowlege
the
goodnes
of
God
and
glorify
him
:
as
we
see
here
it
was
done
when
they
glorify
God
the
Fountaine
of
all
Wisedome
,
and
attribute
vnto
him
all
prayse
.
C.
Therefore
,
it
must
needes
be
the
feare
bringeth
wyth
it
the
feeling
of
the
Deuine
presence
.
But
there
is
a
difference
in
feare
:
for
the
vnbeleuing
by
feare
are
either
bereft
of
al
their
sences
,
or
els
are
so
terrefied
that
they
fret
and
rage
agaynste
God
:
but
the
Godly
beyng
touched
wyth
reuerence
doe
willingly
humble
themselues
.
Therefore
this
Feare
is
taken
in
good
parte
,
because
they
geuing
due
honor
vnto
the
power
of
God
did
not
onely
worship
GOD
but
also
gaue
him
Thankes
.
(
And
God
hath
visited
his
people
)
C.
Whereas
they
say
that
God
hath
visited
his
people
,
we
must
not
vnderstand
the
same
of
euery
visitation
,
but
of
that
which
perfectly
should
restore
them
.
For
the
state
of
the
People
in
IVDAEA
was
not
only
decayed
,
but
also
appressed
with
miserable
Seruitude
:
euen
as
if
God
had
not
regarded
them
.
One
hope
onely
remained
,
as
the
God
had
promised
that
he
woulde
bee
theyr
Redemer
after
they
were
afflicted
with
extreame
miseries
.
Therfore
there
is
no
doubte
but
that
they
being
taught
by
the
miracle
hoped
that
the
restoaring
of
theyr
state
was
at
hande
.
Onely
they
erre
in
the
maner
of
the
visitation
.
For
although
they
acknowledge
the
vnwonted
Grace
of
God
in
him
,
and
doe
commend
him
for
a
gret
prophet
.
Yet
notwithstanding
this
name
is
nothing
comparable
to
the
Dignity
and
Glory
of
the
promised
Messias
.
Whereby
it
appeareth
that
the
fayth
of
this
People
was
at
that
time
confounded
and
wrapt
in
many
errors
:
BV.
Therefore
they
begin
to
haue
some
taste
vntill
they
profit
more
fully
in
the
Fayth
.
17.
And
this
Rumor
of
him
wente
foorth
throughoute
all
Iury
and
throughout
al
the
Regions
which
lye
rounde
about
.
C.
The
LORD
would
not
haue
the
myracle
hid
,
and
therfore
he
wrought
the
same
before
many
.
Whereupon
it
came
to
passe
that
a
rumor
was
spred
throughout
all
Iudaea
.
yea
,
euen
vnto
the
Disciples
of
Iohn
.
18.
And
the
Disciples
of
Iohn
shewed
him
of
all
these
things
.
19.
And
Iohn
called
vnto
him
two
of
his
Disciples
,
and
sente
them
to
Iesus
sayinge
.
Arte
thou
he
that
shoulde
come
,
or
shall
wee
looke
for
another
?
R.
At
this
time
Iohn
was
caste
into
Pryson
as
Mathew
wryteth
.
When
as
therefore
the
Disciples
of
Iohn
heard
a
fame
concerning
Iesus
,
and
saw
his
myracles
,
they
could
the
same
to
their
maister
Iohn
,
not
to
commende
Iesus
vnto
Iohn
,
but
that
by
this
muse
they
might
styrre
vp
Iohn
againste
Iesus
,
and
might
perswade
him
by
authority
to
resist
Iesus
.
M●
.
11.1
.
For
the
Disciples
of
Iohn
thoughte
theyr
maister
a
man
of
such
holmes
that
he
excelled
all
others
,
and
iudged
hys
kynde
of
Life
to
be
the
right
way
to
the
kingdome
of
heauen
:
and
in
respecte
of
Iohn
they
hated
Iesus
who
led
a
ciuill
life
.
Whereupon
in
Mathew
they
seme
to
cast
Chryst
in
the
teethe
with
excesse
saying
.
Why
doe
we
and
the
Pharisies
fast
,
but
thy
Disciples
●aste
not
?
Furthermore
,
they
tooke
Iohn
for
the
Messias
which
should
delyuer
Israell
,
and
geue
the
Kingdom
of
heauen
lately
promised
by
the
Prophets
.
When
as
therefore
they
hearde
the
Fame
of
Iesu
and
sawe
his
miracles
,
they
feared
least
some
parte
of
theyre
maisters
Glory
and
Authority
should
be
deminished
,
and
therefore
they
admonish
theyr
mayster
to
looke
aboute
him
in
time
.
Ma.
9.14
.
Euen
as
at
another
time
there
aroase
a
question
betwene
them
and
the
Iewes
about
purifying
.
And
they
come
vnto
Iohn
saying
.
Mayster
hee
which
was
with
thee
on
the
other
side
of
Iordane
to
whome
thou
barest
witnesse
,
behold
he
now
baptizeth
,
and
all
men
come
vnto
him
.
As
if
they
should
say
.
We
think
it
vnmeete
that
he
which
was
baptised
of
thee
should
now
vsurpe
authoritye
to
baptize
,
and
should
obscure
thy
glory
.
Thus
they
had
a
zeale
but
not
according
to
knowledge
.
(
And
Iohn
called
vnto
him
two
of
his
Dysciples
.
)
A.
Ioh.
3.16
.
None
of
the
Euangelistes
doe
expresse
what
two
these
were
.
Euen
as
it
maketh
no
great
matter
to
knowe
the
same
.
(
And
sente
them
to
Iesus
.
)
A.
This
and
that
which
followeth
vnto
the
29.
Verse
are
expounded
in
the
eleuenth
Chapter
of
Math.
beginning
at
the
2.
verse
.
29.
And
all
the
people
and
the
Publicans
that
heard
him
,
iustefied
God
and
was
baptized
with
the
baptisme
of
Ihon.
And
all
the
people
]
C.
This
parte
is
omitted
by
Mathew
,
which
notwithstanding
bringeth
no
small
sight
vnto
the
text
:
For
hereby
Christ
had
occasion
geuen
him
to
comp●aine
,
when
hee
saw
the
Scribes
so
obstinate
in
the
contempte
of
God
.
R.
Luke
maketh
two
orders
of
men
amonge
the
Iewes
:
in
one
order
hee
placeth
the
people
,
and
the
Publicans
,
that
is
to
say
,
the
Rude
,
simple
,
and
vnlearned
multitude
,
and
sinners
,
which
were
hated
almost
of
all
men
.
In
the
other
order
he
placeth
the
Pharises
,
and
Lawears
,
that
is
to
say
,
them
most
holy
,
wysest
,
and
best
learned
amonge
the
Iewes
.
C.
And
the
summe
of
this
place
is
that
the
common
sorte
of
men
,
and
the
Publicans
,
gaue
glory
vnto
God
:
and
that
the
Scribes
which
were
wise
in
their
owne
conceiptes
,
nothinge
regarded
that
which
was
spoken
by
Christe
.
This
at
the
first
sight
may
seeme
greatly
to
obscure
the
glory
of
the
Gospell
,
bycause
Chryste
coulde
not
choose
his
Disciples
,
but
out
of
the
scumme
&
●fscowrings
of
the
people
:
and
they
which
were
most
holy
,
&
best
learned
,
reiected
him
.
But
the
Lord
,
by
this
enterance
and
first
beginning
,
woulde
make
it
knowen
,
that
neyther
the
men
of
that
age
,
nor
those
that
should
come
after
them
,
ought
to
esteeme
of
the
Gospell
by
the
allowance
of
men
:
for
wee
are
all
for
the
most
parte
,
proue
by
nature
vnto
this
vice
.
And
in
very
deede
there
is
nothing
more
out
of
course
than
to
make
the
truth
of
God
subiect
vnto
the
Iudgment
of
men
,
whose
whole
Wit
&
perspicacity
is
nothinge
els
but
mere
vanity
.
Therefore
(
as
the
Apostell
Paule
sayth
)
God
hath
chosen
the
weake
and
foolishe
parte
,
1.
Cor.
1.27
according
to
the
world
,
that
he
might
cast
downe
from
his
altitude
&
magnificence
,
whatsoeuer
seemeth
stronge
&
w●se
.
And
it
is
our
parte
to
prefer
this
foolishnes
of
God
(
as
the
same
Apostell
calleth
it
)
before
all
the
wisdome
&
glory
of
men
.
Iustified
God
]
This
speach
is
worthy
to
be
noted
,
bycause
they
are
sayd
to
attribute
Righteousnesse
vnto
God
,
who
honorably
imbracing
his
son
,
do
subscribe
vnto
the
doctrine
which
hee
bringeth
.
Wherupon
it
is
no
meruelle
if
the
holy
ghost
doth
,
euery
where
with
singuler
titells
extoll
Fayth
,
geue
vnto
it
the
chiefe
place
in
the
worship
of
God
,
&
proclaime
it
to
be
the
most
acceptable
obedience
.
For
what
more
holy
duty
can
we
deuise
to
performe
,
than
to
yeeld
vnto
God
his
righteousnes
?
Howbeit
the
word
of
iustefying
,
is
generally
extended
to
the
whole
prayse
of
God
:
as
if
it
had
ben
sayd
,
that
the
people
in
receiuing
the
doctrine
deliuered
from
him
did
iustefy
,
aproue
,
&
glorifie
him
.
And
as
faith
doth
iustefie
God
,
so
againe
,
it
cannot
be
but
that
incredulity
must
be
blasphemous
against
him
,
&
must
needes
spoile
him
contumeliously
of
his
praise
.
Wherupon
christ
in
another
place
saith
of
himself
.
He
which
hath
receiued
hys
testimony
hath
put
to
his
seale
that
God
is
true
.
Ihon.
3.33
.
And
Ihon
writeth
thus
,
1.
Iho.
5.10
He
which
beleueth
the
son
of
God
,
hath
the
testimony
of
God
in
himself
:
he
which
beleueth
not
god
,
hath
made
him
a
lyer
,
because
he
doth
not
beleue
the
testimony
,
which
God
hath
testefied
of
his
son
.
And
●ve●e
baptized
with
the
baptis
.
of
Ihon
)
C.
Luke
meaneth
that
then
the
fruite
of
that
Baptis
.
which
they
had
receiued
apeared
because
it
was
vnto
them
a
profitable
preparatiue
to
receiue
the
doctrine
of
Christ
:
this
was
a
signe
of
piety
,
that
they
offred
themselues
to
be
baptized
:
&
now
the
Lord
bringeth
the
base
beginning
to
farther
proceeding
:
euen
as
the
scribes
by
despising
the
baptisme
of
Ihon
,
shut
against
themselues
through
their
owne
pride
the
gate
of
faith
.
Therefore
if
wee
desier
to
aspire
to
sounde
perfection
,
we
must
first
of
all
take
hede
that
we
doe
not
contemne
the
least
callings
of
God
,
but
must
humblely
prepare
our selues
to
begin
at
the
least
&
basest
instructions
.
Secondly
we
must
endeuour
our selues
,
that
our
faith
,
if
it
haue
a
weake
beginning
may
profit
by
degree
more
&
more
.
A.
Concerning
the
bap●
.
of
Ihon
,
&
concerning
the
difference
betwene
the
same
,
&
the
baptisme
of
Christ
,
we
haue
allready
spoken
dyd
the
11.
vers.
of
the
third
Chapter
of
Mathew
.
30.
But
the
Pharisies
and
Lawyears
despysed
the
Counsayle
of
God
agaynst
themselues
,
and
were
not
baptysed
of
him
.
R.
The
Pharisies
and
Lawyers
wer
so
farre
from
acknowledging
Chryste
and
the
Counsayle
of
God
,
that
is
to
say
,
the
Gospel
(
by
which
hee
seekyng
the
Saluation
of
men
,
decreed
to
saue
the
beleuing
)
that
they
hated
hym
beyond
all
measure
C.
The
Counsail
of
God
for
honors
sake
is
set
agaynst
the
disdayne
and
hatred
of
the
Scrybes
.
For
in
the
Name
of
Counsayle
there
is
Dignity
contayned
,
which
setteth
the
Doctrine
of
God
free
from
al
contempt
(
Agaynst
them selues
)
C.
That
is
to
say
(
as
some
expounded
)
they
were
rebellious
to
theyr
owne
destruction
.
A.
Concerning
the
rest
which
followeth
vnto
the
36.
Verse
,
Read
the
Eleuenth
Chapter
of
Mathew
,
beginning
at
the
16.
Verse
.
36.
And
one
of
the
Pharisies
desired
him
that
he
would
eate
with
him
and
he
wente
into
the
Pharisyes
house
,
and
sate
downe
to
meat
.
C.
This
history
techeth
how
redy
they
be
to
conceiue
,
and
to
take
offences
,
which
know
not
the
Office
of
Chryste
.
The
Pharises
inuiseth
Chryst
.
Wher
by
we
gather
,
that
he
was
not
one
neither
of
the
sworne
and
violent
Ennemies
of
his
Doctrine
,
nor
yet
of
the
proude
Contempners
but
althoughe
he
were
meeke
and
gentle
,
yet
neuerthelesse
he
is
by
and
by
offended
when
he
seeth
the
woman
to
be
gently
receiued
of
Christ
,
which
in
his
opinion
was
to
be
expulsed
the
Company
,
and
not
to
be
talked
withal
:
And
therfore
he
denyeth
him
to
be
a
Prophet
,
because
he
knew
him
not
to
be
the
mediator
whose
proper
office
it
is
to
bringe
miserable
sinners
into
the
Fauour
of
God
.
This
was
somewhat
to
greue
vnto
Chryste
the
honor
of
a
Prophet
:
but
withall
he
should
haue
enquyred
wherefore
he
was
sent
,
what
he
brought
with
hym
&
what
was
enioyned
him
of
his
father
.
Because
he
considered
not
the
Grace
of
Reconciliation
(
which
was
specially
to
be
wayed
in
Chryst
)
he
thoughte
him
not
to
be
a
Prophet
.
And
verely
if
so
be
this
woman
,
her
Sinnes
being
wyped
away
by
the
grace
of
Chryst
had
not
gotten
new
righteousnes
,
she
ought
to
haue
bene
reiec●ed
.
In
this
onely
Symon
erred
,
because
not
knowing
that
Chryste
came
to
saue
that
which
was
lost
,
he
rashelie
coniectureth
that
he
putteth
no
dyfference
betwene
the
worthy
and
the
vnworthy
.
Wherefore
,
least
the
like
dysdayne
creepe
into
our
hearts
,
let
vs
consider
first
of
all
that
Chryst
was
geuen
to
miserable
and
lost
men
,
to
be
a
deliuerer
which
should
restore
from
death
to
Life
.
Secondly
,
let
euery
man
examine
himselfe
and
his
life
,
and
so
wee
shall
not
marueile
if
others
bee
receiued
as
well
as
we
:
because
no
man
shal
then
dare
to
prefe●
himselfe
before
others
.
For
onely
hypocrisie
puffeth
vp
secure
men
,
to
despyse
all
others
(
And
he
went
into
the
Pharisies
house
)
B.
The
Lorde
pretermitted
no
occasion
to
teache
:
and
therfore
of
whomsoeuer
he
was
called
(
if
so
be
their
were
hope
of
theyr
conuersion
)
he
did
not
refuse
to
goe
,
nor
yet
to
be
partaker
of
of
their
Feastes
.
Therefore
so
we
ought
to
shun
euil
men
and
Sinners
,
that
we
seeme
not
to
consent
vnto
theyr
sinnes
,
but
rather
seuerely
to
reproue
them
.
But
if
so
be
we
may
ioyne
with
them
in
any
matter
to
edification
we
ought
not
to
neglecte
that
occasion
to
winne
them
.
But
it
belongeth
to
those
which
haue
no
care
for
the
Glory
of
Chryst
,
for
Profite
and
pleasures
sake
to
winck
at
the
wicked
and
to
be
theyr
Table
Companions
.
Notwithstanding
wee
oughte
not
to
denye
the
necessary
thinges
of
this
Life
,
euen
to
the
Wicked
and
reprobate
:
because
wee
muste
feede
the
Enemy
.
Thus
Chryste
behaued
himselfe
,
and
thus
also
all
they
which
are
endued
wyth
his
spirite
behaue
themselues
.
It
is
manifeste
that
the
Lord
did
thus
by
the
present
history
.
For
it
may
be
that
this
Symon
and
other
Pharises
also
which
were
at
the
Feast
swelled
and
were
pufte
vp
wyth
truste
of
theyr
owne
Righteousnesse
.
This
therefore
hee
purposed
to
cure
both
by
his
owne
Woordes
,
and
also
by
the
Example
of
the
sinfull
woman
:
and
for
this
cause
he
dyd
not
refuse
to
to
come
vnto
theyr
Feasts
,
neither
seeking
of
them
Temporall
thinges
,
nor
yet
wynking
al
theyr
sinnes
.
37.
And
behold
a
Woman
in
that
city
which
was
a
sinner
as
soone
as
she
knew
that
Iesus
sate
at
meate
in
the
Pharisies
House
,
she
broughte
an
Alabastar
Bexe
of
Oyntement
.
(
Which
was
a
sinner
)
C.
The
purpose
of
the
Euangelist
Luke
in
these
Wordes
is
to
noate
what
the
condition
of
the
Woman
is
,
and
what
the
common
Opynion
of
all
men
was
concerning
her
.
For
although
her
sodain
conuersion
had
made
her
another
in
the
sight
of
God
than
she
was
before
.
Yet
notwithstanding
,
as
yet
the
shame
of
her
former
life
was
not
as
yet
forgotten
amonge
men
.
Therefore
in
the
common
iudgement
of
men
she
was
a
sinner
,
that
is
to
say
,
a
person
of
wycked
and
dishonest
life
.
B.
Furthermore
,
that
this
sinfull
Woman
,
was
not
that
Mary
the
Syster
of
Lazarus
of
whom
Iohn
maketh
mention
,
Iohn
12.
how
that
she
anoynted
the
lord
nor
yet
that
Mary
of
Galile
of
whome
Luke
maketh
mention
in
the
Cap.
followinge
,
they
may
easely
perceiue
which
are
but
meanely
exercised
in
the
Scriptures
,
and
are
not
contentions
.
And
when
the
Euangelyst
calleth
this
Mary
a
sinner
,
hee
meaneth
not
that
shee
was
a
Sinner
as
all
men
Generally
are
sayd
to
bee
Sinners
:
but
hee
meaneth
that
shee
was
a
Woman
of
most
wicked
and
Iewse
Life
.
Concerning
sinners
we
haue
spoken
in
the
nynth
Chapter
of
Mathew
the
10.
verse
.
A.
Also
concerning
the
Alabaster
boxe
of
oyntment
.
Read
the
26.
cap.
of
Mat.
the
7.
Verse
.
38.
And
stoode
at
his
feete
behynde
him
weping
,
and
began
to
washe
his
Feete
with
teares
,
&
did
wipe
them
with
the
hayres
of
her
head
,
and
kissed
his
Feete
,
and
anointed
them
with
the
oyntment
.
C.
Here
we
haue
set
forth
vnto
vs
,
as
in
a
Glasse
,
the
humanity
&
gentlenes
of
Chryst
,
who
retaineth
the
same
mind
also
at
this
day
in
calling
al
men
vnto
him
.
Therefore
no
feeling
of
sin
ought
to
terrefie
vs
from
comming
to
him
,
so
that
we
come
with
the
like
mynde
that
this
Woman
did
:
and
be
sure
of
oure selues
that
we
wil
not
take
the
repulse
.
Furthermore
in
this
woman
wee
may
see
the
force
of
true
repentaunce
,
who
fearing
no
man
followed
Iesus
euen
to
the
●able
,
and
wept
so
plentyfully
,
that
she
watered
his
feete
wyth
her
Teares
.
She
had
felte
the
stynge
of
Death
,
shee
had
felte
the
grace
of
God
in
Chryste
:
this
made
her
to
set
shame
and
feare
aside
,
so
that
she
myghte
disclose
vnto
him
the
whole
grief
of
her
mynd
at
whose
hands
she
hoped
to
haue
Consolation
.
And
althoughe
there
was
shame
in
her
,
in
that
she
stoode
at
his
feete
and
durst
not
come
neare
,
yet
notwithstanding
the
same
was
such
that
it
did
n●t
let
her
from
commyng
vnto
Chryst
.
For
there
is
some
shame
ioyned
with
fayth
.
In
the
which
thing
we
doe
see
that
we
obserue
no
meane
.
For
eyther
we
are
paste
shame
,
or
else
so
fearefull
that
we
thinke
we
haue
no
accesse
vnto
him
.
Therefore
let
thys
Woman
be
an
example
vnto
vs
.
The
prophet
in
like
maner
saith
.
Vpon
the
Multitude
of
thy
mercy
I
will
enter
into
thy
holy
Temple
:
Psal.
58.
Otherwise
the
Temple
is
shut
vp
against
vs
.
After
that
agayn
he
saith
.
I
wil
Worship
in
thy
feare
.
Let
vs
enter
into
the
Temple
of
the
Lord
with
Dauid
,
but
let
our
en●erance
be
vppon
trust
of
his
mercy
and
goodnes
,
and
let
vs
worship
with
Feare
not
with
presumptuous
bouldnes
.
For
Faith
ought
not
to
make
vs
presumptuous
or
past
shame
.
This
Woman
is
modest
,
yet
notwithstanding
she
commeth
ioyning
to
her
modesty
,
Fayth
,
and
to
her
Faith
modestie
.
(
Weping
)
This
is
a
signe
of
true
repentance
,
for
weping
proceedeth
from
sorrow
B.
In
that
shee
stoode
weping
at
the
feete
of
Iesu
,
we
may
coniecture
the
Chryste
with
the
rest
did
sit
aloft
vpon
a
bedde
prepared
in
maner
of
a
Table
,
according
to
the
maner
of
that
people
in
old
time
so
that
she
standing
might
touch
his
feete
.
C.
This
sorrow
proceedynge
from
the
knowledge
of
sin
is
a
wholesome
and
continual
companion
of
Repentance
,
whether
it
goe
be
ore
or
follow
.
A.
Of
the
which
the
Apostle
Paule
writeth
in
his
epistle
to
the
Corinth
.
(
And
anoynted
them
with
the
oyntement
)
B.
This
may
seeme
to
some
to
be
cost
bestowed
in
vaine
,
●
Co.
7
10
because
it
was
a
precious
oyntment
as
may
appeare
in
that
it
was
put
into
an
Alabastar
boxe
.
But
let
no
man
say
that
it
was
superfluous
coste
:
for
shee
dyd
well
because
Chryste
was
presente
,
who
ought
to
be
worshipped
not
with
one
kynd
of
Worship
onely
.
Howbeit
we
ought
not
follow
this
Woman
in
worshippyng
God
with
oyntment
.
In
that
she
brought
Oyntment
being
moued
with
the
reuerence
of
Chryste
it
was
a
signe
of
true
loue
because
shee
would
spend
for
the
honor
of
the
Lorde
that
thinge
which
was
pretious
.
Shee
came
therefore
vnto
Chryste
with
sure
trust
to
whome
Grace
onely
gaue
her
the
way
:
she
came
not
impudently
:
but
brought
with
her
true
repentaunce
with
true
Loue
,
which
shee
declared
by
the
effusion
of
the
Oyntement
.
39.
When
the
Pharisie
which
had
bidden
him
saw
it
,
he
spake
wyth
in
himselfe
saying
.
If
this
man
wer
a
Prophet
he
would
surely
knowe
who
and
what
maner
of
Woman
this
is
that
touched
him
,
for
shee
is
a
Sinne
.
.
The
Pharisey
thinketh
in
himselfe
that
Christ
is
no
Prophet
,
and
that
it
is
not
the
Office
of
a
Prophet
to
receiue
all
without
Respect
,
and
that
Christ
was
polluted
by
the
womans
presence
,
and
dishonered
.
Simon
is
deceiued
because
he
iudgeth
of
Chryst
after
his
own
fantasie
:
the
which
belongeth
to
proude
men
,
easely
reiecting
that
which
they
thinke
vnmete
for
theyr
person
.
Hee
is
deceiued
also
in
iudging
the
woman
according
to
her
former
life
:
for
men
must
rather
be
iudged
according
to
theyr
present
state
:
for
God
can
alter
and
change
men
euery
moment
.
And
this
error
broughte
forth
another
as
commonly
it
commeth
to
passe
.
For
he
iudged
that
Christe
was
no
Prophet
because
he
knew
not
(
as
he
thought
)
what
maner
of
woman
it
was
,
but
although
we
see
the
some
thing
at
some
time
was
hidden
from
the
Prophetes
(
because
the
Lorde
onely
reuealed
so
much
vnto
them
as
was
nedeful
for
them
)
yet
notwithstanding
Chryst
the
true
Prophet
knew
well
inough
what
she
was
:
and
he
dyd
not
onely
knowe
her
but
also
he
would
haue
present
and
by
her
Example
beate
downe
the
pryde
of
the
Pha●isie
.
Here
therefore
we
see
how
greatly
wee
oughte
to
beware
of
presumptuous
opynions
,
because
they
brynge
vs
into
other
errors
:
the
which
euill
wee
shall
easely
withstande
,
if
so
be
we
iudge
onely
of
matters
of
the
which
we
are
certayne
.
40.
And
Iesus
aunswered
and
sayde
vnto
him
.
Symon
,
I
haue
somewhat
to
say
vnto
thee
.
And
he
said
Mayster
say
on
.
C.
Chryst
doth
not
tarry
vntyl
the
Pharise●
vtter
his
mynde
,
but
preuenceth
him
,
geuing
a
signe
of
his
Diuinity
,
in
bewraying
the
secrete
thoughtes
of
his
hearte
.
For
in
declaring
what
hee
thought
,
he
sheweth
that
he
is
much
more
excellent
then
any
Prophet
,
and
that
not
onely
for
Symons
sake
,
but
that
we
mighte
all
thereby
learne
that
it
is
not
to
be
feared
least
he
reiecte
any
sinner
who
is
no
lesse
ready
as
it
were
with
stretched
oute
armes
to
receyue
all
,
then
he
doth
gentely
and
friendlie
call
all
,
saying
.
Come
vnto
me
all
ye
which
labour
and
are
laden
,
and
I
wil
refresh
you
.
Ma.
11.28
41.
There
was
a
certayne
Lender
which
had
two
Debters
:
the
one
ought
fiue
hundred
pence
,
and
the
other
fiftye
.
C.
By
this
simillitude
Chryste
sheweth
how
greately
Symon
erred
.
But
bicause
the
Aduersaries
of
the
Gospell
,
denying
the
free
remission
of
sins
brynge
in
this
place
thereby
to
proue
that
remission
of
sinnes
commeth
by
merites
and
satisfactions
,
as
thoughe
this
woman
had
deserued
pardon
by
her
teares
,
by
the
anoynting
and
kyssing
of
his
feete
,
must
take
dyllygence
heede
and
consideration
of
the
same
,
least
hereafter
any
man
be
deceiued
by
such
Iusticiaries
in
the
Interpretation
of
the
same
.
Therefore
this
is
the
sence
and
meaning
of
this
place
.
The
Pharisie
(
as
we
sayd
before
)
thought
wythin
him selfe
,
that
the
Lord
knewe
not
the
Woman
,
whom
hee
admitted
to
his
Company
with
such
facility
.
For
For
he
thought
that
he
would
not
haue
admitted
her
,
if
he
had
knowne
what
maner
of
sinfull
woman
shee
had
ben
.
And
herof
he
gathered
that
he
was
no
Prophet
,
which
might
after
that
maner
be
deceyued
.
The
Lorde
to
shewe
that
shee
was
no
Sinner
,
whose
sinnes
were
alreadye
forgieuen
,
propoundeth
a
parable
,
the
summe
whereof
is
that
Symon
doth
erre
in
condempnyng
the
woman
,
whom
the
heauenvly
iudge
doth
absolue
.
There
was
(
sayth
hee
)
a
certayne
Lender
which
had
two
Debters
:
the
one
ought
fiue
hundred
pence
,
and
the
other
fiftie
.
The
Debte
was
forgeuen
to
both
.
Which
of
the
two
had
greatest
fauour
?
The
Pharisie
aunswered
.
He
to
whome
hee
forgaue
moste
.
Then
our
Lorde
sayd
.
Knowe
hereby
that
this
Woman
sinnes
are
forgeuen
her
,
because
she
loued
much
.
By
which
Words
Chryste
proueth
that
this
Woman
is
iuste
not
because
she
made
satisfaction
vnto
God
:
but
because
her
sinnes
were
forgeuen
her
.
For
otherwyse
the
simillitude
wer
vnapte
,
where
Chryst
doth
plainlg
expresse
,
that
the
debters
which
wer
not
able
to
pay
had
the
Debte
freelye
forgeuen
them
.
So
that
the
Argumente
which
Chryst
vseth
was
not
taken
of
the
cause
,
but
of
the
Effecte
:
because
both
one
must
first
receiue
a
benefit
before
hee
geue
Thankes
and
also
fre
remission
is
noated
heere
to
be
the
cause
of
mutuall
loue
Therefore
he
maketh
not
the
womans
Loue
the
cause
of
remission
of
sins
,
but
the
probation
.
For
these
are
the
wordes
.
Many
sinnes
are
forgeuen
her
because
shee
loued
much
,
being
taken
from
the
simillitude
o●
that
Debter
to
whom
fiue
hundreth
pence
wer
forgeuen
to
whom
he
said
not
,
that
they
were
therefore
forgeuen
because
she
had
loued
much
:
but
that
shee
therefore
loued
much
,
because
many
sins
wer
forgeuen
her
.
Also
,
how
she
obtayned
remission
of
Sinnes
the
Lorde
himselfe
testefieth
saying
.
Thy
Fayth
hath
saued
thee
.
Therefore
by
Fayth
we
obtaine
remission
of
sinnes
,
and
by
loue
we
geue
thankes
vnto
the
Lord
,
acknowleging
his
mercy
and
goodnes
.
44.
And
he
tourned
to
the
Woman
and
sayd
vnto
Symon
.
Seest
thou
this
Woman
?
I
entered
into
thy
thy
house
,
thou
gauest
me
no
Water
for
my
Feete
:
but
shee
hath
washed
my
feete
with
teares
,
and
wyped
them
wyth
the
Hayres
of
her
Heade
.
C.
The
Lorde
seemeth
so
to
compare
Symon
wyth
the
Woman
that
he
condempneth
him
onely
of
small
offences
.
But
this
is
a
maner
of
grauntyng
,
as
if
he
had
sayd
.
Admit
Symon
that
thy
faulte
were
small
which
the
lord
hath
forgeuen
thee
,
and
that
this
Woman
is
guilty
of
many
&
grieuous
crimes
:
Notwythstanding
thou
seest
by
euident
Testimony
that
she
is
forgeuen
.
For
what
meane
such
flowing
teares
,
such
often
kyssing
my
feete
,
such
anoynting
with
precious
Oyntment
,
but
onely
that
she
confesseth
herselfe
to
be
oppressed
with
greate
and
deepe
Dampnation
?
And
now
in
the
greater
Necessity
she
feeleth
her selfe
to
be
,
the
more
feruē●ly
shee
imbraceth
the
mercy
of
God
.
Therefore
By
the
words
of
Chryst
it
cannot
be
gathered
whether
Symon
dyd
owe
much
or
little
,
or
whether
his
faulte
were
forgeuen
him
.
More
credyble
it
is
(
as
he
was
a
blynde
Hypocrite
)
that
he
was
as
yet
drowned
in
the
filthynes
of
his
sins
.
But
christ
standeth
vppon
this
one
thinge
,
that
how
wicked
soeuer
this
woman
was
,
the
signes
of
her
righteousnes
were
manifeste
,
because
to
declare
her
thankfulnesse
,
she
omitted
no
kynd
of
dutie
,
and
by
all
maner
of
meanes
declared
how
much
she
dyd
owe
vnto
God
.
And
by
the
way
Chryst
admonisheth
Simon
that
there
is
no
cause
why
hee
shoulde
flatter
himselfe
as
though
he
wer
free
from
all
faulte
,
for
because
he
himselfe
had
neede
of
mercy
.
(
I
entered
into
thy
house
)
That
which
followeth
is
added
to
amplify
the
matter
,
to
shew
how
greatly
this
woman
loued
the
Lord
for
the
sinnes
whych
he
had
forgeuen
her
.
For
euery
man
,
the
more
that
he
feeleth
his
sinnes
to
bee
forgeuen
him
,
the
more
vehemently
he
loueth
God
:
and
the
more
feling
wee
haue
of
Loue
,
the
more
we
shal
know
that
we
haue
profited
in
Remission
of
sins
and
in
Fayth
.
Hereby
let
vs
note
that
no
man
can
be
righteous
before
god
,
but
he
which
loueth
God
,
although
loue
(
as
we
said
euen
now
)
is
not
the
cause
of
righteousnes
.
Thus
Paule
proueth
righteousnes
out
of
the
Psalme
,
saying
.
Blessed
are
they
whose
Iniquityes
are
forgeuen
,
Psal
,
32.1
Rom.
4.5
.
2.
Co.
●
.
1●
and
whose
sins
are
couered
.
And
in
another
pl●ce
he
sayth
.
God
was
in
Christ
,
reconcyling
th
world
to
himselfe
,
not
imputing
vnto
them
their
sins
.
For
no
man
is
iuste
,
but
he
which
hath
the
true
feeling
of
his
sins
neither
can
he
imbrace
true
righteousnes
except
he
fele
them
with
a
true
affection
.
And
whosoeuer
hath
this
knowledge
that
his
sinnes
are
forgeuen
him
by
Chryst
he
must
needes
loue
God
.
(
Thou
gauest
mee
no
water
for
my
Feete
)
Christ
speaketh
not
these
thinges
to
reproue
his
hoste
Symon
of
negligence
,
as
though
hee
had
not
honoured
him
sufficiently
or
courteously
ynough
entertained
him
:
but
rather
to
beate
down
the
pharisaicall
pride
and
to
shew
that
he
was
not
hidden
of
hym
to
his
house
with
a
sincere
&
pure
hart
seeing
hee
did
not
geue
vnto
him
those
things
which
the
Iewes
were
wont
at
diuers
Times
to
geeue
vnto
their
guestes
.
Gen.
18.4
,
Gen.
19.2
I●d
.
19.21
.
C.
So
that
we
must
note
the
comparisons
in
the
which
the
Woman
is
preferred
before
Symon
,
namelye
because
she
with
her
Teares
watered
Chrysts
feete
,
and
anoynted
his
heade
,
when
as
hee
commaunded
not
so
much
as
common
water
to
bee
geuen
vnto
him
because
she
did
not
let
to
kisse
hys
feete
,
when
as
he
did
not
receiue
christ
with
a
kisse
of
entertainement
because
she
poured
precious
Ointment
vppon
his
feete
,
when
as
he
anointed
not
hys
head
with
oyle
And
this
was
the
cause
why
the
lord
which
was
a
singuler
example
of
sparingnes
suffered
that
oyntment
to
be
spent
,
because
by
this
means
the
miserable
sinful
woman
declared
that
shee
oughte
all
duty
vnto
him
.
For
hee
sought
not
for
pleasaunt
delights
,
n●yther
was
he
delighted
w●th
sweete
odors
,
neither
did
hee
allowe
Gloriouse
worship
but
loked
for
the
onely
odor
of
true
&
vnfained
repentance
:
of
the
which
her
flowing
teares
were
manifest
witnesses
.
45
Thou
gauest
mee
no
kisse
:
but
she
since
the
time
I
came
in
hath
not
ceassed
to
kisse
my
feete
My
Heade
with
oyle
thou
didest
not
anoint
:
but
shee
hath
anointed
my
Feete
with
oyntment
.
(
Thou
gauest
me
no
kisse
.
)
A.
The
Iewes
vsed
to
entertaine
theyr
friends
and
acquaintance
wyth
a
kisse
,
euen
as
we
doe
at
this
day
wyth
imbracing
,
or
with
shaking
by
the
hand
as
may
euidentlye
appeare
to
such
as
reade
the
Scriptures
.
(
My
head
with
oile
thou
diddest
not
anoynte
)
.
The
Iewes
did
vse
to
anoynt
with
oyntment
in
their
feasts
,
as
wee
haue
shewed
in
our
Exposition
vppon
the
26.
cap.
of
Mat.
Verse
7.
47
Wherefore
I
say
vnto
thee
,
many
sins
are
forgeven
her
,
for
she
loued
much
,
to
whom
lesse
is
forgeuen
,
the
same
doth
lesse
loue
.
(
Wherefore
I
say
vnto
thee
)
BV.
As
if
he
shoulde
say
.
Therefore
I
would
not
haue
thee
to
condempne
her
as
a
prophane
and
abhominable
person
,
who
being
iustyfied
by
her
sinnes
,
is
no
more
a
Sinner
as
shee
was
before
,
but
holy
and
iust
.
C.
Wherfore
Loue
in
this
place
is
not
sayde
to
bee
the
cause
of
forgeuenesse
,
but
the
following
Signe
of
forgeuenes
.
For
hys
Woordes
are
in
effecte
thus
much
.
They
which
behoulde
so
large
a
desier
and
Loue
of
Godlynesse
in
the
woman
,
and
iudge
not
that
GOD
is
nowe
Mercifull
vnto
her
,
freely
forgieuynge
her
all
her
Sinnes
are
peruerse
Iudges
.
For
CHRIST
doth
not
heere
shew
how
men
shall
bee
buy
the
Grace
of
GOD
,
but
proueth
that
GOD
hath
now
pardoned
this
miserable
sinfull
Woman
leaste
mortal
men
should
mis●ike
of
her
,
48.
And
hee
sayd
vnto
her
,
Thy
sins
are
forgeuen
thee
.
A.
Now
Christe
comforteth
the
woman
.
For
although
the
Woman
came
not
thither
without
faith
,
yet
notwithstanding
she
had
neede
of
some
consolation
.
For
she
was
vexed
with
the
feeling
of
her
sinnes
:
for
her
Teares
proceeded
from
great
sorrow
.
But
if
she
had
not
bene
afflicted
,
this
consolation
might
seeme
superfluous
.
Notwithstanding
shee
had
faith
.
C.
Therefore
it
may
be
demaunded
,
why
Christe
now
promiseth
pardon
vnto
her
,
which
shee
had
gotten
already
,
and
of
the
which
she
was
assured
.
Some
say
that
this
sentence
was
spoken
,
not
somuch
for
her
,
as
for
other
mens
sakes
.
Other
some
beter
Iudge
,
that
in
these
words
he
had
speciall
regarde
of
the
Woman
:
the
which
euidently
appeareth
by
that
which
followeth
.
And
there
is
no
doubt
but
that
she
which
had
already
tasted
of
the
grace
,
is
nowe
throughly
absolued
by
the
voice
of
Christe
,
of
whom
she
was
perswaded
that
he
was
her
only
refuge
of
saluation
.
Euen
so
daily
our
faith
must
go
before
,
when
we
craue
remission
of
sinns
at
the
hands
of
the
Lord
.
Therefore
although
this
woman
brought
with
her
a
conceiued
trust
of
the
grace
which
she
receiued
,
yet
notwithstanding
this
promise
was
not
superfluouse
,
which
serued
very
much
for
the
confirmation
of
faith
.
49.
And
they
that
sate
at
meate
with
him
,
began
to
saye
wythin
themselues
,
who
is
this
that
forgeeueth
sinnes
also
?
C.
Here
wee
see
the
men
being
ignorant
of
the
office
of
Christe
,
do
bring
vnto
them selues
new
offences
.
And
this
is
the
roote
of
the
mischife
,
that
no
man
doth
consider
his
owne
misery
,
the
which
no
doubte
would
haue
moued
euery
one
of
them
to
seeke
a
remedy
.
But
Hypocrits
which
sleepe
in
their
sinnes
murmur
as
at
a
new
thing
,
when
as
Christe
remitteth
sinnes
,
saying
,
who
is
this
,
this
is
an
interrogation
of
the
contempt
of
that
person
.
As
if
they
should
say
,
what
vile
&
contemptible
person
is
this
,
which
forgeueth
sinnes
?
specially
,
seing
the
same
belongeth
to
God
only
.
As
we
haue
shewed
in
the
2.
Chap.
of
Mar.
7.
verse
.
50.
And
he
said
to
the
woman
,
thy
faith
hath
saued
thee
,
goe
in
peace
.
C.
Christe
to
stop
the
mouthes
of
these
whisperes
,
&
also
to
confirme
the
woman
,
praiseth
her
faith
.
As
if
he
should
say
,
how
soeuer
these
mutter
&
grudge
,
abide
thou
constantly
in
that
faith
,
which
hath
brought
thee
sure
saluation
.
By
the
way
Christe
challengeth
vnto
himselfe
the
authority
geuen
to
him
of
his
father
:
for
,
bycause
he
had
power
to
heale
,
faith
is
rightly
directed
vnto
him
.
And
hereby
he
geueth
to
vnderstand
that
the
Woman
was
not
rashly
or
erroniously
mooued
to
come
vnto
him
,
but
by
the
motion
of
Gods
holy
spirit
.
Whereupon
it
followeth
,
that
wee
can
beleue
in
no
other
but
in
the
son
of
God
,
but
wee
must
make
the
same
the
disposer
of
life
&
death
:
for
if
so
be
we
beleue
rightly
in
Christ
,
bycause
the
heauenvly
father
hath
geuen
him
power
to
remit
sinns
,
hee
must
needes
bee
robbed
of
his
honor
,
so
so●e
as
faith
is
geuen
to
another
.
Also
by
this
place
,
their
error
is
confuted
,
which
thinke
the
sinnes
are
redemed
with
loue
.
For
Christ
doth
far
otherwise
define
here
,
as
when
by
faith
we
imbrace
the
mercy
of
God
.
The
li●e
speach
we
haue
in
the
9.
Cap.
Math.
vers.
22.
Goe
in
peace
)
B.
As
if
hee
should
say
,
Thou
which
hast
beleued
,
and
hast
geeuen
credit
to
the
preachinge
of
Repentaunce
and
to
Remission
Sinnes
,
beinge
tourned
from
thy
wicked
wayes
:
and
haste
vnfaynedly
declared
thy selfe
to
take
and
to
Worshippe
mee
for
thy
Sauiour
,
and
hast
also
testefied
thy
exceedynge
Loue
towards
me
:
goe
in
peace
,
and
be
of
a
quiet
mynd
:
My
Father
wil
neuer
remember
thy
sins
.
Thy
Faith
in
me
,
hath
made
the
safe
,
thou
hast
beleued
that
I
can
restore
thee
into
my
fathers
Fauour
and
obtain
pardon
of
thy
sins
beholde
thou
hast
receiued
that
whych
thou
beleuest
,
go
thy
way
now
in
safetie
,
thou
art
the
Chyld
of
God
.
Heere
Chryst
declared
himselfe
to
be
the
Sauiour
,
by
whom
alone
forgeuenesse
of
Sinnes
must
be
sought
:
and
he
corrected
the
Pharisies
which
were
present
,
both
for
that
they
trusted
ouer
muche
in
them selues
,
and
contempned
others
in
respecte
of
themselues
.
And
ther
is
no
doubte
,
but
that
this
profited
in
many
of
them
,
though
not
presentelye
yet
afterward
.
C.
So
that
in
this
sentence
that
incomparable
fruit
of
Faith
is
noted
,
which
the
Scrypture
so
often
commendeth
,
as
that
it
bringeth
peace
and
Ioy
to
mens
tonscyences
,
and
suffereth
them
not
to
be
disquieted
.
Wee
being
iustified
by
Faithe
(
sayth
Saynte
Paule
)
haue
peace
with
God
through
our
Lord
Iesus
Chryste
,
Rom.
5.1
.
by
whome
also
we
haue
had
enteraunce
by
Fayth
vnto
his
Grace
,
wherein
we
hys
GRACE
,
wherein
wee
ioyse
in
hope
of
the
Glory
of
GOD
.
Therefore
Chryste
ioyneth
heere
peace
with
Fayth
.
So
it
was
said
to
the
Woman
diseased
with
an
Issue
of
Bloude
Thy
Fayth
hath
saued
thee
,
Goe
in
Peace
.
Reade
our
Annotations
vppon
the
fifth
Chapter
of
MARKE
,
beginnynge
at
the
30.
fower
Verse
.
❧
CAP.
THE
EIGHT
.
AND
it
CAME
to
passe
afterwarde
,
that
hee
hymself
went
through
euery
Citye
and
Towne
,
preaching
&
shewyng
the
Kyngdome
of
God
,
and
and
the
twelue
were
with
him
.
R.
In
this
place
it
is
declared
howe
that
Iesus
Chryst
when
hee
had
Publiquely
begun
the
Office
of
the
Messias
,
abode
not
still
in
one
certayne
City
idle
and
slouthfull
,
but
went
throughe
Cities
and
Townes
.
Wherein
the
excedyng
Loue
of
GOD
towardes
men
is
declared
.
For
Chryst
the
Son
of
GOD
dyd
not
tarry
in
any
one
City
vntill
they
that
were
sicke
and
oute
of
the
way
came
vnto
him
to
be
healed
,
and
to
bee
brought
into
the
way
of
Truth
,
but
hee
walketh
through
the
whole
Countrey
,
and
seketh
after
such
Myserable
persons
as
looked
for
no
such
Thynge
,
and
healed
them
.
Chryste
also
by
this
his
Peregrination
,
teacheth
euery
one
of
vs
to
follow
hys
calling
.
For
Christ
was
ordayned
of
GOD
the
Father
to
this
ende
and
purpose
that
hee
myght
be
the
publique
and
General
preacher
of
Iury
&
of
Galile
.
If
therfore
Chryst
the
Sonne
of
GOD
shunneth
no
labor
,
no
payne
,
no
perill
,
onely
to
satisfy
his
callyng
,
why
then
are
not
we
miserable
men
styrred
vp
by
his
example
,
to
do
nothing
else
then
by
all
maner
of
meanes
,
and
with
all
diligence
to
follow
our
calling
.
Reade
the
thyrd
Chapter
of
Mathew
the
2.
Verse
,
the
fourth
Chapter
,
the
23.
Verse
,
the
ninthe
Chapter
the
35
verse
,
and
the
first
Cap.
of
Marke
,
the
14.
Verse
.
(
And
the
Twelue
with
him
)
C.
Luke
sayth
that
the
twelue
Apostles
preached
the
Kingdome
of
God
with
Chryst
.
Whereby
we
gather
,
that
althoughe
the
ordinary
office
of
teaching
was
not
as
yet
committed
vnto
them
,
yet
notwithstanding
they
were
daily
prechers
preparing
audience
vnto
theyr
Mayster
:
so
that
although
theyr
condition
was
inferior
:
yet
notwithstanding
they
are
said
to
be
helpers
with
Christ
.
2.
AND
also
certayne
women
which
were
healed
of
euill
Spyrites
and
Infirmities
.
Mary
which
is
called
Magdalene
,
out
of
whom
went
seuen
Deuils
.
A.
In
that
the
women
followed
it
was
a
token
of
thankefulnes
,
because
they
had
receiued
benefits
of
him
both
Spyrituall
and
corporall
,
as
in
that
they
were
taughe
in
the
Gospel
of
the
kingdome
,
and
were
deliuered
from
euill
Spyrites
:
as
was
Mary
Magdalene
who
had
bene
vexed
with
seuen
deuils
.
This
fellowship
may
seeme
to
brynge
smal
honor
vnto
Chryst
.
For
what
was
more
vnseemely
for
the
Sonne
of
God
then
to
carry
about
with
him
women
that
were
defamed
.
But
hereby
we
see
the
better
that
those
vices
with
that
which
we
were
laden
before
Faith
,
do
so
litle
hynder
the
Glory
of
Chryste
,
●h
.
5.22
that
they
do
rather
inlarge
the
same
.
And
in
dede
he
is
not
sayd
to
haue
found
the
church
without
wrynckell
or
spot
which
hee
hath
chosen
,
but
that
he
hath
clensed
the
same
with
his
Bloud
that
hee
mighte
make
it
pure
and
fayre
.
Wherefore
the
miserable
and
shamefull
condition
of
these
women
after
they
were
deliuered
form
the
same
turned
to
the
great
glory
of
Chryst
,
as
to
declare
the
excellent
signes
of
his
power
and
Grace
.
Also
theyr
thankefulnesse
is
commended
by
Luke
(
as
is
said
)
because
they
followed
theyr
deliuerer
contemning
the
shame
of
the
World
.
There
is
no
doubte
but
that
they
were
poynted
at
of
some
,
and
the
presence
of
Chryst
was
as
it
were
a
Theater
to
cause
them
to
be
sene
:
but
they
refuse
not
to
haue
their
shame
openly
knowen
,
so
that
the
Grace
of
Chryst
might
be
manifestly
knowen
.
For
in
Mary
there
was
a
singuler
myracle
of
the
vnspeakeable
goodnes
of
Chryst
in
that
she
being
a
woman
possessed
with
seuen
Deuils
,
and
as
it
were
the
most
vile
mancion
of
Sathan
,
did
not
onelye
vouchsafe
her
the
honor
of
a
Dysciple
,
but
also
his
Company
.
(
Which
is
called
Magdalene
)
C.
Luke
addeth
the
name
of
Magdalene
,
to
put
a
difference
betweene
her
and
the
sister
of
Martha
and
other
Mar●es
,
of
whych
mencion
is
made
in
another
place
.
For
that
this
was
not
the
Sister
of
Lazarus
and
Martha
it
is
to
manifeste
seeing
that
she
was
of
Galile
.
And
to
affirme
her
to
bee
the
same
sinfull
Woman
of
whome
mention
is
made
in
the
chapter
before
,
is
so
folish
&
absurd
that
it
neede
no
longer
spreache
of
the
same
.
But
most
fondely
and
vnlearnedly
of
all
other
they
wryte
which
by
the
seuen
Deuils
will
haue
seuen
deadly
sinnes
vnderstode
:
when
as
Luke
heere
manifestly
testefieth
that
these
Women
were
deliuered
from
vnclean
Spyrits
.
A.
Of
this
Mary
Magdalene
Marke
maketh
mention
saying
.
When
Iesus
was
rysen
early
the
firste
day
after
the
Saboth
,
Ma●.
16.9
.
he
appered
first
to
Mary
Magdalene
,
out
of
whom
he
had
cast
seuen
Deuils
.
3
,
And
Ioanna
the
wyfe
of
Chusa
Herodes
Steward
,
and
Susanna
,
and
many
other
which
ministred
vnto
him
of
theyr
Substance
.
C.
Seeing
these
women
were
rych
&
Famous
Matrons
theyr
Godly
mind
deserueth
the
more
prayse
,
spending
vpon
Chryst
theyr
money
.
And
not
contented
with
this
Duty
setting
aside
theyr
businesse
at
home
they
rather
choose
to
follow
him
with
enuy
and
many
incommodities
,
and
to
abide
hard
lodging
then
to
haue
delycate
quietnes
in
theyr
own
houses
.
And
it
may
bee
that
Chuza
Herodes
Steward
being
to
lyke
vnto
his
mayster
,
was
quyte
contrary
to
the
purpose
of
his
wyfe
:
but
the
Godly
woman
ouercame
this
let
with
the
Feruencie
and
constancy
o●
her
zeale
.
R.
As
touching
Chryst
,
hee
rather
choase
to
liue
vpon
the
stypend
of
others
then
to
possesse
much
ryches
in
this
world
.
For
he
broughte
himselfe
into
pouertie
,
that
he
might
sanctifye
the
same
:
being
otherwise
contemptyble
in
his
owne
,
and
by
the
same
might
prepare
for
vs
heauenly
&
euerlasting
Riches
.
A.
Euen
as
Paule
testefieth
.
Ye
know
the
Grace
of
our
Lord
Iesus
Chryst
that
though
he
was
rich
,
2.
Cor.
8.9
yet
for
your
sakes
he
became
poore
,
that
ye
through
his
Pouerty
myghte
bee
made
rich
.
B.
And
in
that
he
receiued
at
the
handes
the
necessaries
for
thys
Lyfe
,
sowing
spirituall
things
he
confirmed
that
in
himselfe
which
he
taught
his
Disciples
saying
The
labourer
is
worthy
of
his
meate
.
Ma.
10.10
A.
The
which
Doctrine
the
Apostle
confirmeth
with
these
Wordes
.
1.
Co
9.11
If
we
sowe
vnto
you
spirituall
thynges
is
it
much
if
wee
reape
your
Carnall
thynges
?
And
in
another
place
.
Let
him
that
is
taught
in
the
woord
.
Gala.
6.6
Minister
vnto
him
that
teacheth
him
in
all
good
thynges
.
4
When
much
people
were
gathered
together
,
and
were
come
to
him
out
of
all
Cities
,
he
spake
by
a
Similitude
.
R.
Mathew
hath
.
And
great
multitudes
were
gathered
together
,
Ma.
13.2
Mar.
4
1
vnto
him
,
insomuch
that
he
wente
and
sate
in
a
ship
,
and
the
whole
Multytude
stode
on
the
shoare
.
(
Hee
spake
by
a
Simillitude
)
R.
Luke
meaneth
not
the
Chryst
did
teach
no
other
thinge
then
Parables
and
simillitudes
.
For
his
chiefe
Doctrine
was
the
Gospell
of
the
Kingdome
of
God
,
euen
as
it
is
written
in
the
Prophetes
.
But
some
time
hee
vsed
Parables
and
Simillitudes
,
that
he
might
more
plainly
explicate
that
which
he
taughte
concerning
the
Kingdome
of
God
,
&
myghte
the
more
deepely
prynt
the
same
in
the
myndes
of
men
.
For
Parables
and
simillitudes
haue
a
certaine
wonderful
Force
,
to
set
forth
and
explicate
the
thinge
of
the
which
it
is
spoken
.
Seeing
therefore
the
purpose
of
Christ
in
this
Sermon
is
to
set
the
Authoritie
of
his
Gospell
free
from
slaunders
,
&
to
shew
that
not
his
Gospell
,
but
wycked
and
impenitent
men
are
the
Authors
of
euils
,
he
vseth
the
Parable
of
the
sower
,
most
apte
for
this
purpose
:
and
propoundeth
the
same
to
the
common
people
,
simpely
adding
in
the
ende
of
the
Parable
this
short
sentence
.
He
that
hath
eares
to
heare
let
him
heare
P.
M.
And
this
simillitude
tendeth
to
this
ende
,
that
wee
myghte
know
that
the
Gospell
is
neuer
without
fruicte
,
but
is
alway
effectuall
in
some
.
Euen
as
the
Lord
testefieth
by
his
Prophet
,
saying
.
My
woord
shall
not
returne
to
me
voyde
,
but
shal
do
whatsoeuer
I
will
haue
it
.
Hereuppon
it
followeth
that
alwaies
in
that
Congregation
where
true
doctrine
is
deliuered
there
must
needes
be
some
members
of
the
Church
(
because
the
word
of
God
is
not
without
fruite
)
and
there
must
needes
be
some
Church
:
Isa.
55.11
.
in
the
which
notwithstanding
all
do
not
fructifie
alike
.
Euen
as
God
geueth
not
his
giftes
to
all
alike
.
For
the
Exposition
of
that
which
followeth
till
ye
come
to
the
〈◊〉
.
Verse
,
read
the
thyrtene
Chapter
of
Mathew
beginning
at
the
4.
verse
.
Concerning
the
sixtene
Verse
.
Read
the
15.
Verse
of
the
5.
Chapter
before
.
Concerning
the
17
and
18.
Read
the
10.
Chapter
of
Mathew
,
the
6.
Verse
.
For
the
19.
read
the
12.
of
Mathew
,
Verse
46.
and
for
the
rest
till
ye
come
to
the
41.
Verse
.
Reade
the
eighte
of
Mathew
Verse
twentye
three
.
And
from
the
41.
vnto
the
ende
of
the
Chapter
,
yee
shall
haue
the
Exposition
in
the
ninth
of
Mathew
verse
18.
❧
CAP.
THE
NINTH
.
IESVS
CALled
the
12.
Disciples
together
,
and
gaue
them
power
and
Authoritie
ouer
all
Deuils
,
and
that
they
mighte
heale
Diseases
.
A.
At
what
time
these
things
were
done
.
Reade
the
third
of
Marke
,
verse
13.
For
the
Exposition
hereof
vntyll
ye
come
to
the
seuenth
Verse
.
Read
the
tenth
Chapter
of
Mathew
beginnyng
at
the
first
verse
,
and
the
sixt
of
Marke
verse
the
7.
From
the
7.
Verse
to
the
eightene
Verse
.
Read
the
fourtene
Chapter
of
Mathewe
beginning
at
the
first
verse
and
the
sixte
of
MARKE
beginning
at
the
fourtene
Verse
,
and
the
sixte
of
IOHN
the
fifte
Verse
.
For
the
eightene
Verse
vnto
the
two
and
twenty
Verse
.
Read
the
sixetene
of
MATHEW
Verse
thyrteene
,
and
the
eighte
of
Marke
,
verse
seuen
and
twentie
.
For
the
two
and
twenty
.
Read
the
seuentene
Chapter
of
Mathew
,
verse
two
and
twenty
,
and
the
Eyghte
of
Marke
,
Verse
31.
For
the
three
and
twenty
,
and
foure
and
twenty
Verses
.
Reade
the
tenthe
Chapter
of
Mathew
Verse
eight
and
thyrty
,
and
the
sixtene
Chapter
,
verse
foure
and
twenty
,
and
the
8.
of
Marke
Verse
foure
and
thirty
,
and
the
fourtene
of
Luke
,
Verse
seuen
and
twenty
and
Chapter
seuentene
,
three
and
thirty
,
Iohn
twelue
,
and
fiue
and
twenty
,
For
the
fiue
and
twenty
,
reade
the
sixtene
of
Mathew
,
Verse
sixe
&
twenty
,
and
the
eight
of
Marke
,
the
sixe
&
thirty
Verse
.
For
the
sixe
and
twenty
.
Read
the
twelfthe
of
Luke
,
Verse
the
Eyghte
,
and
Mathew
the
tenth
.
Verse
three
&
thyrty
.
For
the
seuen
and
twenty
read
the
sixtene
of
Mathew
,
Verse
eyghte
and
twentye
,
and
the
ninth
of
Marke
Verse
the
first
.
For
the
eight
and
twenty
Verse
,
&
so
tyll
yee
come
to
the
one
&
fifty
verse
Read
the
seuentene
Chapter
of
Mathew
,
beginning
at
the
first
Verse
,
&
the
ninth
of
Marke
Verse
2.
51.
And
it
came
to
passe
,
when
the
time
was
come
that
he
should
be
receiued
vp
,
he
set
his
Face
to
goe
to
Hierusalem
.
C.
This
Historye
is
onely
set
downe
by
our
Euangelyst
:
the
which
notwithstanding
is
very
profitable
for
many
causes
.
For
heere
first
of
all
the
Deuine
fortytude
of
Chryst
,
and
his
constancy
in
despysing
death
is
descrybed
:
Secondely
what
mortall
Enmities
the
Controuersies
of
Religion
do
breede
.
Thirdly
how
rashly
the
Nature
of
man
is
carried
with
violence
to
impatience
:
fourthly
,
how
ready
wee
are
to
fall
in
imitating
Sainctes
:
and
laste
of
all
wee
are
called
to
meekenes
by
the
Example
of
Chryst
.
(
That
he
should
be
taken
vp
)
C.
The
Death
of
Chryst
is
called
an
Assumption
,
not
onely
because
he
was
then
taken
away
from
amonge
men
but
also
because
he
is
ascended
into
heauen
with
our
Flesh
.
B.
Therefore
the
hower
of
Death
approching
,
he
would
also
goe
vnto
the
place
of
his
Deathe
,
to
teach
that
hee
would
not
die
by
Force
but
willingly
,
and
of
his
owne
accord
.
(
He
set
his
face
to
goe
to
Hierusalem
)
B.
That
is
to
say
,
hee
bended
hymselfe
with
firme
purpose
to
goe
to
Hierusalem
,
and
was
fully
determined
to
goe
thyther
,
his
minde
being
hardened
agaynst
all
euils
that
might
ensue
of
the
same
.
C.
For
Luke
by
these
Wordes
(
He
set
his
face
)
expresseth
that
Christ
hauing
Death
before
his
eyes
,
subduing
the
feare
thereof
went
forwarde
to
suffer
the
same
:
withall
notwithstanding
he
sheweth
that
he
did
striue
that
he
might
valiantly
offer
himself
to
deth
as
the
Conquerer
of
feare
.
For
if
so
be
there
had
ben
no
feare
,
no
difficulty
,
no
contention
,
no
care
obiected
,
to
what
end
should
he
harden
and
stedfastly
set
his
Face
?
But
,
because
hee
was
neither
slow
nor
yet
rash
,
it
was
meete
he
should
be
moued
with
cruel
and
bitter
Death
,
yea
,
with
horrible
Tormente
:
which
he
knew
honge
ouer
his
head
by
the
seuere
iudgement
of
God
,
that
which
thing
did
so
litle
obscure
and
deminish
his
Glory
,
that
it
is
rather
a
notable
Documente
of
his
exceeding
Loue
towarde
vs
,
because
hee
not
regardinge
himselfe
:
to
work
our
Saluation
went
through
the
middest
of
terrors
&
feares
vnto
Death
,
the
Day
wherof
he
knew
was
at
hand
.
52.
And
sent
Messengers
before
him
and
they
went
and
entered
into
a
Towne
of
the
Samaritans
to
make
ready
for
him
.
R.
To
the
ende
,
wee
may
the
more
certainely
know
what
the
Samaritans
ment
in
excluding
Chryst
out
of
theyr
City
,
first
of
all
we
must
noate
that
Chryste
came
out
of
Galile
into
Iury
wyth
a
greate
trayne
.
For
not
onely
the
twelue
Apostles
went
with
him
,
but
also
many
other
Disciples
out
of
whome
after
ward
he
choase
seuentie
,
whom
he
sent
forth
to
preach
the
Gospell
of
the
kyngedome
of
GOD
.
With
these
also
were
ioyned
certayne
Women
whych
ministred
vnto
Chryst
and
to
his
Dysciples
of
theyr
Goods
:
as
it
appeareth
in
the
23.
Chapter
following
.
C.
Therefore
Messengers
were
not
sente
to
prepare
dainty
Cheere
,
or
to
chose
out
a
Glorious
pallace
:
but
onely
to
tell
that
there
came
a
greate
company
of
Guestes
.
But
they
being
excluded
and
hauing
the
Repulse
,
tarryed
the
comming
of
theyr
mayster
.
R.
Then
we
must
see
why
the
Samaritans
did
not
receiue
them
.
53.
And
they
would
not
receiue
him
because
his
Face
was
as
thoughe
he
would
goe
to
Hierusalem
.
R.
Therefore
,
when
the
messengers
were
entered
into
a
certaine
Citye
of
the
Samaritans
to
prepare
for
the
Lorde
&
for
those
which
were
with
him
,
such
thinges
as
were
necessary
,
the
citizens
expulsed
them
,
not
suffering
the
Lord
to
come
within
theyr
Gates
,
because
they
saw
him
going
toward
Hierusalem
not
doubting
but
that
for
Solempnity
and
to
worship
in
the
Temple
at
Hierusalem
,
he
had
taken
this
Iourney
vpon
him
.
For
this
thing
the
Samarytans
could
not
abyde
hauing
a
temple
proper
to
themselues
in
the
mount
Garesim
,
(
which
Temple
was
builded
by
Samabalath
Daryus
Liefetenauot
,
for
his
Sonne
in
law
Manasses
sake
,
who
was
expelled
the
Priestehood
of
Hyerusalem
,
)
in
the
which
Temple
they
came
so
fast
to
Worship
,
that
thereof
often
times
Seditions
aroase
and
murders
were
committed
betwene
the
Samaritanes
and
the
Iewes
,
as
is
to
bee
seene
in
Iosephus
.
Ios.
11.
cap
7.
&
8.
booke
.
12.
cap.
1.
Ioh
4.20
.
That
woman
which
disputed
with
our
Lord
by
the
Wells
side
,
made
mention
of
this
Hill
.
And
heere
wee
see
that
which
wee
noated
a
litle
before
in
the
second
place
namely
,
that
when
men
disagree
among
them selues
in
the
Doctrine
of
Relygion
,
they
doe
easely
burste
for
the
into
mutuall
hatredes
.
For
it
was
a
Signe
of
cruell
hatred
to
deny
foode
to
the
hungary
,
and
Lodging
to
the
weary
.
But
the
Samaritanes
doe
so
hate
&
abhorre
the
Iewish
Relygion
,
that
they
thinke
him
worthy
of
no
humanity
which
followeth
the
same
.
Peraduenture
also
the
griefe
of
that
Contumely
disquyeted
them
,
for
that
they
knew
theyr
temple
to
be
detested
of
the
Iewes
as
a
Prophane
thinge
,
and
them selues
accounted
for
the
false
Worshippers
of
God
.
But
for
somuch
as
superstition
beyng
once
receiued
is
hard
to
bee
remoued
,
they
contented
with
wicked
emulation
and
spite
euen
to
the
vtmoste
in
defending
the
same
.
Yea
the
burning
contention
at
the
last
grew
so
farre
,
that
with
one
flame
it
consumed
both
nations
:
for
it
was
the
occasion
of
the
Iewish
war
,
as
Iosephus
witnesseth
.
R.
And
wee
know
that
there
was
such
spyteful
hatred
betwene
the
Iewes
and
the
Samatitanes
,
that
the
Iewes
thoughte
it
a
hainous
offence
to
eate
meate
with
the
Samaritans
.
Whereuppon
that
woman
of
Samaria
sayde
vnto
Chryst
.
How
commeth
it
to
passe
that
thou
being
a
Iewe
askest
Drynke
of
me
which
am
a
Samaritane
.
For
the
Iewes
haue
nothing
to
do
with
the
Samaritanes
.
Ioh.
4.9
B.
Therfore
these
Samaritanes
did
not
refuse
to
receiue
the
Lord
for
any
special
hatred
they
bare
vnto
him
,
but
for
that
contentious
sake
concerning
the
excellencie
of
the
Temples
,
thinke
that
they
in
contempte
of
theyr
Temple
were
going
to
Hierusalem
to
worshyp
C.
And
although
Chryst
might
easelie
haue
put
away
this
enuy
,
yet
notwithstanding
,
he
would
rather
professe
him selfe
to
be
a
Iewe
,
then
by
false
denial
of
himselfe
to
get
harbour
.
54.
When
his
Dysciples
Iames
and
Iohn
sawe
this
,
they
sayde
.
Lorde
,
wilt
thou
that
wee
commaund
fire
to
come
downe
from
Heauen
and
consume
them
,
euen
as
ELYAS
dyd
.
R.
These
words
declare
that
the
Disciples
were
not
onely
greatly
mooued
wyth
anger
agaynst
the
Samaritanes
,
but
also
thought
that
they
shoulde
doe
very
good
Seruice
vnto
God
if
so
bee
they
burnte
with
Fyre
the
City
&
the
Citizens
together
.
Fyrst
,
they
set
before
theyr
Eyes
the
inhumanity
of
the
Samaritans
in
excluding
innocent
men
,
Secondly
,
also
theyr
Impiety
in
that
they
excluded
Iesus
the
true
Messias
&
Sauiour
of
the
World
.
C.
Moreouer
it
may
be
that
the
very
Region
or
Countrey
it selfe
,
moued
them
to
desire
to
thunder
agaynste
the
Wycked
.
4
Ki.
1.10
For
sometime
Elyas
had
ouerthrowen
there
with
Fyre
from
heauen
the
Kyngs
Souldiers
whych
wer
sent
to
take
him
.
Therefore
it
came
into
their
myndes
that
the
Samaritanes
were
ordayned
to
the
like
Destruction
who
so
disdainefully
reiected
the
Son
of
God
.
And
heere
wee
see
whereunto
the
foolish
imitation
of
the
holy
Fathers
may
leade
vs
.
Iames
and
Iohn
pretend
the
Example
of
Elyas
,
but
they
doe
not
consider
how
much
they
differ
from
Elyas
,
they
doe
waigh
theyr
rashe
and
vndiscreete
zeale
,
neither
haue
they
respecte
vnto
Gods
calling
.
Euen
wyth
the
like
pretence
the
Samaritans
maintayned
theyr
Idolatry
.
The
woman
of
Samaria
saying
vnto
Chryst
.
Our
Fathers
Worshipped
in
this
Mountaine
.
●
4.20
.
C.
But
they
erred
both
,
because
they
makyng
no
difference
,
were
rather
Apes
then
Followers
of
the
Holye
Sainctes
.
And
it
is
doubtful
whether
they
think
that
they
haue
this
power
in
their
owne
hand
,
or
whether
they
desire
of
Christ
that
the
same
may
bee
geuen
vnto
them
.
But
it
is
most
likely
that
they
beinge
puffed
vp
with
a
vaine
trust
in
themselues
,
doubte
not
but
that
they
are
able
to
execute
vengeance
so
that
Chryste
would
but
say
the
worde
.
What
then
sayth
Chryst
to
these
thinges
.
55.
Iesus
turned
aboute
and
rebuked
them
saying
,
Ye
wot
not
what
maner
Spyrite
ye
are
of
.
Luk
2.34
2.
Co.
2
16
B.
For
although
the
Lord
was
set
to
be
the
Destruction
of
many
(
as
Simeon
sayde
)
and
the
Apostles
appointed
to
be
the
sauor
of
Death
vnto
many
by
the
Gospell
which
of
it selfe
is
the
oder
of
Life
,
yet
notwithstandynge
hee
would
not
haue
them
to
be
so
ready
to
take
vengeaunce
vppon
those
that
had
sinned
(
specially
if
the
same
were
principally
committed
agaynst
him
)
but
in
all
thynges
to
preferre
his
spyrite
,
that
is
to
say
,
a
minde
which
sought
to
saue
many
,
and
to
destroy
none
.
C.
So
that
by
this
answer
Chryst
dyd
not
onely
restrayne
the
vnbrideled
motion
in
hys
two
Disciples
but
also
prescribed
vnto
euery
of
vs
a
rule
lest
we
should
geue
place
to
our
vndiscret
zeale
.
For
he
which
will
enterpryse
any
thynge
must
be
well
assured
that
hee
hath
the
Spyrite
of
GOD
his
Author
and
guide
,
and
that
hee
is
led
by
the
ryghte
and
pure
Instincte
of
the
same
.
Many
are
led
and
carried
by
a
feruent
zeale
:
but
if
the
Wysedome
of
the
Spirite
be
wantyng
,
they
burst
forth
into
foming
Rage
.
It
commeth
also
often
times
to
passe
that
the
Affections
of
the
Fleshe
are
myxed
wyth
a
boysterous
zeale
,
and
that
they
which
seeme
to
be
most
ielouse
of
the
Glory
of
God
are
blynded
with
pryuate
Affection
of
the
Flesh
.
R.
If
a
man
receyue
hurte
of
an
other
,
he
thinketh
it
Equity
and
right
to
doe
Iniurye
agayne
,
and
to
reuenge
.
Another
cursseth
his
Aduersarie
,
another
wisheth
to
his
Ennemy
not
onely
Death
,
but
also
an
infinite
sorte
of
Deuils
and
Hell
fire
it selfe
.
And
as
these
Thynges
are
done
,
so
sometime
they
are
thought
to
be
iustly
done
.
And
why
so
?
For
(
say
they
)
he
hurt
me
first
.
Why
should
hee
doe
vnto
me
such
iniury
,
who
haue
don
no
harme
but
good
?
And
why
is
it
not
lawfull
for
mee
to
doe
that
whych
the
Prophets
dyd
?
Elyzeus
when
he
was
mocked
of
Chyldren
curssed
them
in
the
name
of
the
Lord
,
and
two
Beares
came
and
tare
forty
of
them
in
pieces
.
And
Sampson
concerning
the
Philystines
sayd
.
4.
Ki.
1.23
As
they
haue
don
to
mee
so
haue
I
done
to
them
.
Iud.
15.11
If
then
it
wer
lawful
for
holy
men
to
cursse
and
to
do
euill
to
theyr
Aduersaries
.
Why
may
not
I
do
the
like
which
haue
receyued
so
many
and
so
great
iniuries
?
A.
Beholde
here
the
common
Disease
of
the
Flesh
.
Yea
,
beholde
the
preposterous
,
peruerse
and
mischieuous
zeale
of
men
.
R.
By
which
the
desire
of
pryuate
Reuenge
is
not
onely
counted
iust
but
also
acceptable
before
God
.
Wherefore
,
excepte
our
zeale
bee
gouerned
by
the
Spyrite
of
God
,
it
shall
profite
vs
nothing
at
all
to
make
any
Excuse
for
whatsoeuer
we
haue
done
.
For
the
Spyrite
doth
gouern
vs
with
his
Counsaile
&
wisedome
least
we
should
take
any
thinge
in
hand
vnwisely
,
contrary
to
our
office
or
calling
:
yea
,
it
will
endue
our
mindes
with
right
affections
,
putting
away
all
the
dregges
of
the
Flesh
,
that
we
may
desire
nothing
but
that
which
is
according
to
Gods
wil.
S.
Therfore
Christ
by
this
Reprehension
forbiddeth
Reuenge
as
a
vyce
of
our
corrupte
Nature
:
and
willeth
vs
to
goe
beyond
nature
,
as
to
loue
our
enemies
,
to
beare
with
the
Aduersaries
of
the
truth
to
suffer
iniuries
,
and
to
pray
for
those
that
hate
vs
.
For
the
Kingdome
of
Chryst
is
the
Kingdome
of
the
Crosse
of
patience
,
of
meekenes
,
of
peace
,
of
humanity
and
such
like
.
Chryst
also
here
separateth
his
Kingdome
from
the
kingdome
of
this
World
,
and
Chrystian
men
from
the
Chyldren
of
Darkenesse
.
Moreouer
he
teacheth
that
the
Kingdome
of
GOD
is
not
a
Kingdome
,
in
the
which
the
matter
must
be
tryed
with
Swordes
and
Clubbes
.
(
Ye
wot
not
what
maner
Spyrite
ye
are
of
)
S.
He
calleth
heere
the
internal
motion
with
the
whych
they
were
led
,
the
Spyrite
.
They
which
haue
the
Spyrite
of
GOD
are
led
by
the
Holy
Ghost
,
and
they
which
haue
the
spirite
of
the
Flesh
are
gouerned
by
the
Flesh
.
Therefore
Chryst
putteth
a
difference
betwene
the
Spyrite
of
the
Flesh
,
and
of
corrupte
nature
,
and
betwene
the
wyse
Spyrite
of
God
,
and
those
thinges
which
are
of
God
:
and
wythall
hee
reprehendeth
his
Disciples
,
because
they
being
farre
from
the
Spyrite
of
ELYAS
vsurpe
vnto
them selues
amisse
that
which
he
did
.
R.
As
if
he
should
say
,
Ye
vnderstand
not
that
your
mynd
,
your
Spyrite
,
and
your
desire
is
so
euill
that
if
all
Synners
shoulde
bee
delte
wythall
alyke
,
not
onely
these
vnthankefull
SAMARITANS
,
but
also
you
your selues
,
and
all
Mankynde
should
vtterly
bee
destroyed
.
C.
ELYAS
,
(
whose
Example
yee
alleadge
)
executed
that
Iudgement
of
GOD
which
was
commaunded
hym
by
the
spyrit
,
but
ye
wyll
fal
to
Reuenge
,
not
at
the
Commaundement
of
GOD
but
at
the
motion
of
the
Flesh
.
Hereby
we
learne
that
the
Examples
of
the
Saynctes
doe
nothyng
at
all
serue
our
tourne
except
the
same
Spyrite
whych
was
theyr
Dyrector
,
dwell
in
vs
:
R.
There
are
some
which
reade
thys
Sentence
by
interrogation●
thus
.
Know
ye
not
what
Spyrite
ye
are
of
?
As
if
he
should
say
.
Know
ye
not
that
in
speaking
thus
,
ye
are
led
by
the
Spyrite
of
the
flesh
:
For
the
Spyrite
of
my
Father
by
whych
yee
oughte
to
ve
gouerned
seeketh
not
reuenge
.
Or
els
.
Know
ye
not
of
what
Doctrine
ye
are
the
dysciples
,
and
of
what
Religion
ye
are
the
Professors
?
For
fyrst
ye
are
the
Disciples
of
the
Law
:
Ma
,
5.44
.
and
I
haue
taught
you
oute
of
the
Law
that
ye
must
doe
good
,
not
onely
to
your
friends
,
but
also
to
your
Enemies
.
Secondly
ye
are
my
Disciples
which
am
that
Sonne
of
man
which
is
called
the
Messias
or
Christ
sent
for
the
common
Saluation
of
men
.
56.
For
the
Sonne
of
man
is
not
come
to
destroy
mens
liues
,
but
to
saue
them
And
they
went
to
another
Towne
.
A.
Hee
sheweth
the
cause
why
they
should
not
seke
reuenge
but
rather
desire
that
all
mighte
repent
and
bee
saued
,
because
hee
which
is
the
Lorde
came
to
saue
all
:
Luk.
19.10
Euen
as
it
is
sayd
in
another
place
.
The
Son
of
man
came
to
seeke
and
to
saue
that
which
was
lost
.
Io
3.17
.
And
agayne
he
sayth
.
God
sente
not
his
Son
into
the
worlde
to
iudge
the
World
,
but
that
the
Worlde
might
be
saued
through
him
.
R.
The
which
words
bryng
no
small
consolation
to
the
conscience
in
all
afflictions
.
1.
Ti.
1.15
For
they
doe
explicate
the
proper
office
of
Chryste
,
namelie
that
he
doth
not
destroy
but
saue
.
If
so
bee
the
wages
,
that
is
to
say
.
Afflictions
,
Pouerty
,
Sickenesse
,
Infamy
,
Exile
,
Death
,
and
Hell
vexe
thee
.
Why
arte
thou
faynte
harted
?
Chryst
doth
not
destroy
but
saue
.
〈◊〉
.
1●
.
23
A●●
in
the
Prophete
it
is
sayde
.
I
liue
sayth
the
Lord
.
I
will
not
the
deth
of
a
Sinner
,
but
rather
that
hee
bee
conuerted
and
liue
.
Beleue
therfore
in
Chryst
,
and
thy
sinnes
are
forgeuen
th●e
,
and
thou
shalt
liue
safe
from
destruction
.
(
And
they
went
to
another
towne
)
A
Chryst
would
goe
to
another
place
rather
then
hee
woulde
satisfie
the
vndiscrete
and
rash
zeale
of
his
disciples
.
For
the
Exposition
of
the
reste
whych
followeth
vnto
the
61.
verse
,
reade
the
eight
Chapter
of
Mat.
beginnynge
at
the
19.
Verse
.
61.
And
another
sayd
,
Lord
I
wil
follow
thee
:
but
let
mee
first
goe
bid
them
farewell
which
are
at
home
at
my
House
.
C.
Mathew
maketh
no
mention
of
this
thyrd
man
:
but
it
appeareth
that
hee
was
more
bent
vnto
the
worlde
,
then
preste
and
ready
to
follow
Christ
.
Hee
offereth
himselfe
to
be
a
Companion
of
Chryst
,
but
with
an
exception
,
as
when
hee
hath
bid
them
at
home
at
his
house
farewell
:
that
is
to
say
when
hee
had
set
those
thinges
whych
were
in
hys
house
in
a
readines
,
as
they
are
wonte
which
take
theyr
leue
.
This
is
the
cause
why
Chryst
doth
so
sharpely
reprehend
him
.
For
in
word
he
professed
himself
to
bee
a
Companion
of
Chryst
,
&
then
forsooke
him
vntill
hee
had
ended
hys
worldly
busines
.
B.
But
whosoeuer
wil
haue
Christ
to
bee
theyr
Sauiour
,
must
forsake
al
thinges
,
and
geue
themselues
wholie
vnto
Chryst
.
62.
Iesus
sayde
vnto
him
No
man
that
putteth
hys
Hand
to
the
Ploughe
,
and
loketh
backe
,
is
apt
to
the
Kingdome
of
God
.
B.
As
if
he
should
say
.
Thou
muste
not
haue
such
Respect
vnto
those
thinges
whych
ought
to
bee
behynde
thee
.
I
am
the
way
,
the
truth
and
the
lyfe
.
If
therefore
thou
haue
geuen
thy
name
vnto
me
,
thou
hast
taken
a
Worke
in
hande
,
which
requyreth
thee
whollye
.
From
the
whych
if
thou
hast
respecte
vnto
the
Workes
of
the
Fleshe
,
thou
doste
euen
as
if
a
man
shoulde
put
his
hand
to
the
Plough
,
&
yet
in
the
meane
time
looke
homewarde
,
or
esse
some
otherway
:
gasinge
so
about
thee
,
what
I
pray
thee
canst
thou
Plough
?
So
much
therefore
thou
shalt
profite
in
the
kingdome
of
God
,
thy
minde
being
tyed
to
thy
domesticall
affayres
,
&
thou
hauing
the
like
care
&
respect
vnto
earthly
things
.
For
to
haue
a
care
for
those
things
,
is
in
minde
to
looke
back
vnto
that
which
ought
to
bee
behinde
thee
.
Therefore
thou
arte
vnapt
for
the
kingdome
of
God
,
bicause
it
requireth
a
whole
man
,
neither
will
it
abyde
any
other
care
.
For
they
are
not
apte
for
the
kingdome
of
God
,
to
bee
in
the
same
,
or
to
preach
the
same
(
for
properly
he
speaketh
heere
of
true
Mynisters
,
although
it
may
generally
bee
extended
to
all
)
which
are
ignoraunt
of
the
felicity
of
this
heauenly
kingdome
:
and
they
are
ignoraunt
of
it
,
which
cannot
once
bid
all
other
thinges
farewell
and
adue
in
respect
of
the
same
.
For
it
is
the
Kingdome
of
Ryghteousnesse
and
Grace
,
the
Kingdome
of
the
Spirite
which
quickeneth
and
Sanctifieth
vs
,
the
Kingdome
of
Eternall
Lyfe
,
and
perfect
blessednesse
.
C.
Therefore
they
are
sayd
to
looke
behinde
them
,
which
beinge
wrapped
in
the
Cares
of
this
Worlde
,
suffer
them selues
to
bee
broughte
from
the
righte
way
:
but
specially
they
which
drowne
them
selues
in
chose
cares
,
which
make
them
vnprofitable
to
follow
Christe
.
FINIS
.
❧
THE
X.
CHAP.
AFter
these
thinges
the
Lord
appoynted
other
seuenty
also
,
&
sent
them
two
and
two
before
him
into
euery
City
and
place
,
whyther
he
him selfe
would
come
.
C.
Wee
may
gather
by
many
Circumstances
,
that
the
Apostells
were
returned
vnto
Christ
,
before
the
seuenty
disciples
were
sent
in
their
steede
.
Therefore
the
twelue
were
sent
to
put
the
Iewes
in
hope
of
the
Messias
at
hande
:
after
their
returne
when
greater
attencion
was
required
,
more
were
sent
,
as
secondary
Cryers
,
to
spreade
the
fame
of
Christe
in
euery
place
.
B.
And
wee
must
note
what
worke
Christe
sought
especially
to
finishe
,
both
by
him selfe
,
and
also
by
others
here
in
earth
,
namely
,
nothinge
but
the
publishing
of
the
Gospell
,
and
the
preaching
of
the
grace
of
God
.
For
the
same
being
receiued
,
euerlasting
lyfe
was
receiued
:
and
without
the
same
all
thinges
must
needes
bee
hurtfull
.
C.
Moreouer
no
ambassage
was
properly
committed
vnto
these
70.
Disciples
,
but
only
Christe
sent
forth
as
forerunners
,
to
prepare
the
mindes
of
the
people
to
receiue
his
doctryne
.
Other
seuenty
]
In
the
number
of
seuenty
he
seemeth
to
follow
that
order
,
to
the
which
the
people
longe
before
had
bene
accustomed
.
Wee
must
note
that
hee
had
sente
forth
before
twelue
Apostels
,
the
which
number
of
xij
.
answered
the
xij
.
Tribes
,
in
the
florishing
time
of
Israell
,
these
xij
.
Apostells
,
as
Patriarches
,
were
appoynted
to
gather
together
into
one
the
torne
members
of
the
body
,
that
there
by
,
there
might
be
a
perfect
restoringe
of
the
Church
.
The
reason
was
not
vnlike
in
the
seuentie
.
Exo.
18.22
Wee
know
that
when
Moses
was
not
able
to
discharge
the
burthen
of
Gouernment
layed
vppon
him
,
hee
tooke
vnto
him
seuenty
Iudges
,
which
should
be
assistantes
vnto
him
in
the
gouernment
of
the
people
.
But
after
that
the
Iewes
were
returned
from
the
Exile
into
Babilon
,
they
had
their
Synedrion
,
or
Senate
,
which
consisted
of
72.
Iudges
.
But
as
commonly
it
commeth
to
passe
in
such
numbers
,
when
mencion
was
made
of
the
Synedrion
,
they
sayd
only
,
The
seuenty
Iudges
.
And
these
Iudges
were
chosen
out
of
the
Posterity
of
Dauid
,
as
Philo
witnesseth
,
that
some
power
might
remayne
in
the
kingly
Race
.
Wherefore
after
diuers
destructions
this
was
the
last
Pageant
,
namely
,
the
abolishing
of
that
lawfull
gouernment
by
Herod
.
But
bycause
the
returne
out
of
Babilon
was
a
foreshewing
of
the
true
and
sound
redemption
,
the
Lord
seemeth
nowe
to
choose
seuenty
,
to
be
Proclaymers
of
his
comminge
,
that
he
might
promise
a
repayring
of
the
decayed
state
.
Notwithstanding
bycause
the
people
was
to
be
brought
to
one
head
,
he
appoynted
them
not
Iudges
with
power
,
but
only
commaunded
them
to
goe
before
that
he
alone
might
haue
the
preheminence
.
R.
There
are
some
which
say
that
these
Seuenty
had
authority
geuen
them
amonge
the
Iewes
,
Gen.
46
23
bycause
Iacob
came
into
Aegypt
with
70
,
Soules
.
And
sent
them
two
,
and
two
]
C.
Whereas
he
sent
them
forth
two
&
two
,
he
doth
it
in
consideration
of
their
infirmity
.
For
it
was
to
be
feared
that
if
hee
had
sent
them
forth
1.
by
one
,
they
would
not
haue
bene
bolde
inough
to
execute
their
office
.
There
to
the
ende
one
of
them
might
comforte
another
,
hee
sent
them
forth
two
and
two
.
2.
Therefore
sayd
hee
vnto
them
,
the
haruest
is
great
,
but
the
Laborers
are
fewe
:
pray
yee
therefore
the
Lord
of
the
Haruest
,
to
send
forth
Laborers
into
his
haruest
.
For
the
Exposition
of
this
verse
reade
the
nynth
Chapter
of
Mathew
,
beginning
at
the
37.
verse
.
And
for
the
exposition
of
the
other
foure
verses
following
,
reade
the
tenth
Chapter
of
Math.
beginning
at
the
16.
verse
,
and
the
sixt
of
Marke
the
7.
verse
,
7.
And
in
the
same
house
tarry
still
,
eating
and
drinking
such
things
as
they
haue
:
for
the
Laborer
is
worthy
of
his
rewarde
.
Goe
not
from
house
to
house
.
Eating
,
and
drinking
)
C.
Of
this
eating
&
drinking
,
Luke
onely
maketh
mencion
.
By
which
Wordes
,
Christe
doth
not
commaund
his
Disciples
to
be
contented
with
common
meane
fare
,
but
also
permitteth
them
to
feede
vppon
other
mens
charge
and
expence
.
As
if
he
should
say
,
It
is
free
for
you
to
lyue
vpon
other
mens
coste
,
so
longe
as
you
are
in
this
Peregrination
:
For
it
is
meete
that
they
,
for
whom
yee
labour
should
geue
you
meate
.
Some
thinke
that
all
Scruple
and
doubting
is
here
taken
away
from
the
Disciples
,
least
they
should
refuse
and
abhorre
any
kinde
of
meate
:
but
Christ
ment
no
such
thing
:
only
to
geue
them
liberty
to
take
their
Foode
for
their
reward
,
in
this
ambassadge
.
Goe
not
from
House
to
House
)
B.
The
Lord
by
these
Woords
forbiddeth
not
his
Dysciples
to
chaung
their
Lodginge
:
but
would
rather
geue
ful
Power
vnto
them
to
vse
such
thinges
as
were
their
where
they
Lodged
:
that
they
should
not
neede
to
chaunge
their
Lodging
as
though
they
should
grudge
where
they
should
abyde
.
For
those
spirituall
thinges
which
they
sowed
vnto
them
,
coulde
not
be
counteruayled
wyth
any
of
those
Temporall
things
,
which
they
reaped
.
8.
And
into
whatsoeuer
City
yee
enter
,
&
they
receiue
you
,
eate
such
things
as
are
set
before
you
.
B.
Chryste
preuenteth
that
which
his
Disciples
might
obiect
,
saying
,
Thou
doest
thrust
vs
forth
to
straungers
,
destitute
of
all
thinges
,
sayinge
,
that
the
workman
is
worthy
of
his
meate
.
But
how
worthy
soeuer
wee
be
of
our
meate
,
workinge
in
the
haruest
of
the
Father
,
who
will
geue
the
same
vnto
vs
?
To
this
cogitacion
therefore
Christ
aunswereth
,
I
would
not
haue
you
to
bee
prepared
more
to
doe
any
thinge
,
than
to
go
and
preach
the
kingdome
of
God
:
only
care
yee
for
that
,
being
assured
that
no
man
shall
hurt
you
,
and
that
yee
shall
wante
nothinge
.
For
(
accordinge
to
the
Prouerbe
)
the
laborer
is
worthy
of
his
meate
.
Worke
for
my
Father
,
and
he
will
prouide
you
meate
without
your
labour
:
bycause
it
is
not
meete
for
the
Preachers
of
the
kingdome
of
heauen
to
be
troubled
aboute
these
least
matters
.
For
who
will
not
thankfully
offer
vnto
them
all
thyngs
,
which
preache
vnto
men
euerlastinge
lyfe
,
and
make
them
Partakers
of
the
kingdome
of
Heauen
?
Eate
therefore
&
drinke
those
things
which
they
shal
set
before
you
,
and
that
without
shame
:
for
yee
eate
not
other
mens
,
but
your
owne
meate
,
as
your
hyer
,
and
rewarde
.
For
yee
shall
heale
those
that
are
sicke
amonge
them
,
and
shall
tell
them
that
the
Kingdome
of
Heauen
is
at
hand
,
and
yee
shall
make
them
Partakers
of
Heauenly
Doctrine
.
By
these
Woordes
of
Christe
all
Christian
Preachers
muste
learne
to
make
choyse
wyth
whom
they
leade
their
lyues
:
euen
as
do
good
husband
men
which
consider
of
the
grounde
before
they
breake
vp
the
same
with
the
Plough
,
and
sow
it
with
good
Seede
.
Before
Reprobates
,
Dogs
,
&
Hogs
,
the
Woorde
of
God
must
not
be
set
.
For
the
two
nexte
verses
,
reade
the
sixte
Chapter
of
Marke
,
the
12.
vers.
and
the
10.
of
Mathew
the
14.
vers
.
And
for
the
rest
vnto
the
16.
vers.
reade
the
eleuenth
Chapter
of
Mathew
,
beginning
at
the
21.
vers
.
16.
He
that
heareth
you
heareth
me
:
and
hee
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
,
despiseth
him
that
sent
mee
.
C.
They
are
deceiued
whych
thynke
that
the
same
is
repeated
in
this
place
,
which
is
set
downe
in
the
tenth
of
Mathew
the
40.
vers
.
For
Christe
spake
there
of
persons
,
but
here
of
doctrine
:
that
receiuing
pertayneth
to
the
dueties
of
Charity
,
but
now
he
commendeth
Faith
,
which
receyueth
God
in
his
Woorde
.
The
summe
is
,
that
the
piety
of
men
is
prooued
by
the
Obedience
of
Faith
:
but
that
they
which
reiect
the
Gospell
,
although
they
boaste
them selues
to
bee
the
chiefe
Worshippers
of
God
,
doe
notwithstanding
bewray
their
wicked
contempt
.
But
we
must
note
here
the
purpose
of
Christe
:
for
,
bycause
the
greatest
parte
of
the
Worlde
,
doth
preposterously
Iudge
of
the
Gospell
by
the
worthinesse
of
men
and
therefore
doe
contemne
,
&
nothing
regard
that
which
is
brought
vnto
them
by
base
and
contemptible
men
,
Christe
doth
prouide
for
thus
so
preposterous
Iudgement
.
And
,
bycause
all
men
for
the
most
parte
are
so
proude
,
that
they
will
not
willingly
submit
them selues
vnto
their
Equalls
:
and
agayne
,
God
hath
Determyned
to
Gouerne
hys
his
Church
by
the
Mynistery
of
men
,
and
to
choose
often
times
to
the
mynistery
of
his
worde
the
most
base
sorte
of
men
:
it
was
necessary
that
hee
shoulde
defend
the
maiesty
of
the
Gosple
,
least
comming
out
of
mans
mouth
,
it
seeme
vile
and
base
.
This
therefore
is
a
notable
commendation
of
the
externall
ministery
,
when
Christ
pronounceth
that
what
honour
and
reuerence
soeuer
is
geuen
vnto
mans
preaching
(
so
that
the
same
be
faithfull
)
is
geuen
to
GOD
him selfe
.
And
the
profite
of
this
commendation
consisteth
of
two
pointes
:
For
there
is
nothinge
that
oughte
to
animate
vs
more
to
imbrace
the
doctrine
of
the
Gospell
,
than
when
we
heare
that
the
same
is
the
most
exellent
worship
of
God
,
&
a
sacrifice
of
a
sweete
smell
,
we
heareing
him
then
speaking
in
the
mouth
of
men
.
Secondly
all
doubtinge
is
taken
away
,
when
we
heare
that
the
testimony
of
our
saluation
is
neuer
a
whit
the
worse
,
when
the
same
is
geuen
by
men
which
are
sent
of
God
,
and
that
it
is
of
as
great
prise
euen
as
if
his
voyce
should
sound
from
heauen
.
And
contrarywise
to
terrefie
the
contemners
of
the
Gospell
,
hee
pronounceth
that
they
which
will
not
heare
his
mynisters
bee
they
neuer
so
contemtible
,
are
contumelious
not
to
men
,
but
to
God
the
Father
him selfe
.
For
he
sayth
,
And
he
that
despiseth
you
despiseth
mee
]
A
So
also
sayth
the
Apostell
Paule
:
1.
Thes.
4.8
Hee
which
reiecteth
these
thinges
,
reiecteth
not
man
,
but
God
,
which
hath
geuen
his
holy
spirite
in
you
.
C.
And
as
the
dignity
of
Pastors
is
here
greatly
extolled
,
which
sincerely
and
faithfully
execute
their
office
:
So
is
the
Pope
with
his
ministers
made
ridiculouse
,
when
by
this
place
he
seeketh
to
defende
his
tiranny
.
For
it
is
certaine
that
Christ
doth
not
so
speake
here
,
that
he
doth
resigne
his
authority
geuen
him
of
his
father
vnto
men
,
but
only
that
he
might
deliuer
his
Gosple
from
contempt
.
Whereuppon
it
followeth
that
the
honour
due
vnto
him
is
not
geuen
vnto
men
,
but
reserued
only
vnto
his
worde
.
Therefore
if
the
Pope
will
be
receiued
,
let
him
bring
that
doctrine
in
the
which
he
may
be
knowen
to
be
the
minister
of
Christe
.
But
so
longe
as
hee
continueth
still
like
him selfe
,
that
is
to
say
a
sworne
enemy
of
Christe
,
and
hauing
no
affinity
with
the
Apostells
,
let
him
ceasse
to
decke
him selfe
with
those
fethers
which
are
none
of
his
.
17.
And
the
seuenty
turned
agayne
with
Ioy
,
sayinge
,
Lord
euen
the
very
Diuells
are
subdued
vnto
vs
through
thy
name
.
R
If
so
bee
a
man
shoulde
waigh
and
iudge
the
Ioy
of
these
seuenty
ambassadoures
,
by
these
their
wordes
onely
,
yet
it
semeth
a
most
honest
Ioy
:
but
if
it
bee
exacted
and
drawen
vnto
those
words
of
Christe
which
follow
by
and
by
,
it
seemeth
manifestly
to
bee
rather
the
Ioy
of
the
flesh
then
of
the
Spirit
:
for
in
this
gyft
of
workinge
myracles
,
they
thought
that
their
true
and
chiefe
felicity
consisted
.
Furthermore
bicause
they
thought
that
the
kingdome
of
Christe
shoulde
bee
in
this
Worlde
,
they
thinke
that
they
haue
now
strength
inough
geuen
vnto
them
to
make
the
whole
World
obedient
vnto
Christe
.
Lord
,
euen
the
very
Diuells
]
C.
It
appeareth
that
the
seuenty
did
not
fully
and
throughly
beleue
the
Words
of
Christe
,
when
as
they
returninge
,
doe
reioyce
as
at
a
newe
and
vnlooked
for
matter
,
namely
,
that
by
the
power
of
Christe
they
had
cast
out
Diuells
.
But
yet
this
power
was
geuen
them
,
and
also
commaunded
them
.
And
this
is
true
that
when
they
went
,
they
were
perswaded
,
that
nothinge
was
spoken
vnto
them
by
their
maister
in
vayne
:
notwithstanding
afterward
,
when
the
greatnesse
of
the
thinge
exceeded
their
opinion
,
they
were
amazed
at
the
sighte
thereof
.
And
this
commeth
oftentimes
to
passe
that
the
faithfull
doe
only
conceiue
some
taste
only
out
of
the
worde
of
the
power
of
God
,
and
then
experience
afterward
bringeth
them
into
admiration
.
18.
And
he
sayd
vnto
them
,
I
saw
Sathan
as
it
had
bene
lightninge
falling
downe
from
heauen
.
C.
Christ
commendeth
the
efficacy
of
his
Gospell
,
when
he
sayth
that
by
the
same
Sathan
is
cast
downe
in
a
moment
.
And
hee
bringeth
his
Disciples
from
one
particuler
to
the
whole
generall
:
namely
,
for
that
he
commaunded
his
Gospell
to
be
preached
,
to
this
ende
,
that
it
might
ouerthrow
the
kingdome
of
sathan
.
Therefore
seeing
the
Disciples
did
take
holde
of
that
visible
document
of
the
which
they
had
experience
,
Christ
admonisheth
them
that
the
force
&
efficacy
of
their
doctrine
did
extende
farther
,
as
that
the
tyrannicall
power
of
Sathan
might
fall
,
which
he
exerciseth
ouer
all
mankinde
.
C.
As
if
he
should
say
,
As
touching
your
ambassage
it
is
well
,
I
know
it
hath
good
successe
.
For
euen
as
you
were
discharginge
your
ambassadge
.
A.
Yea
,
so
soone
as
yee
were
did
to
preache
the
Gospell
,
I
saw
Sathan
by
&
by
,
and
in
a
moment
to
fall
downe
from
heauen
euen
as
lightening
.
C.
For
the
Gospel
is
of
such
force
the
Sathan
is
not
able
to
stand
before
the
same
.
And
now
is
the
Iudgement
of
the
Prince
of
this
worlde
,
&
hee
is
Iudged
already
,
&
a
stronger
than
hee
commeth
which
also
hath
ouercome
him
.
Also
,
seeing
the
sonne
of
God
cannot
be
deceiued
,
and
seeinge
this
his
foreknowledge
of
the
which
hee
speaketh
here
,
belongeth
to
the
continuall
race
of
the
Gospell
:
there
is
no
doubt
,
so
often
as
hee
rayseth
vp
faithfull
Teachers
,
but
that
he
will
geue
fruitfull
successe
vnto
their
laboure
.
Whereby
wee
gather
that
wee
are
no
otherwyse
deliuered
from
the
power
of
Sathan
then
by
the
Gospell
:
and
that
they
do
rightly
profit
in
the
Gospell
,
in
whom
the
power
of
Sathan
is
fallen
,
that
sinne
beinge
extinguished
they
may
begin
to
liue
to
the
righteousnesse
of
God
.
Euen
as
lightning
]
C.
Wee
must
note
this
similitude
which
Christe
vseth
,
that
Sathan
doth
fall
at
the
thounderinge
of
the
Gospell
,
like
lightning
,
for
so
the
deuine
power
of
doctrine
is
expressed
,
which
so
sodainly
with
so
violent
force
casteth
down
the
Prynce
of
this
Worlde
,
so
well
Armed
and
appointed
.
Hereby
also
is
expressed
how
miserable
the
State
and
Condition
of
men
is
,
vntill
Christ
their
deliuerer
is
come
.
Therefore
there
is
no
Grace
more
to
bee
desiered
,
than
that
we
may
haue
amonge
vs
the
preachinge
of
the
Gospell
,
that
Christe
may
raigne
ouer
vs
.
19.
Behold
I
geue
vnto
you
power
to
treade
on
Serpents
and
Scorpions
,
and
ouer
all
maner
power
of
the
enemy
:
and
nothinge
shall
hurte
you
.
C.
This
is
the
seconde
parte
of
the
answere
:
for
hee
confirmeth
his
Dysciples
against
the
time
to
come
,
that
they
might
conceyue
the
greater
trust
.
As
if
hee
should
say
,
As
yee
haue
had
experience
of
my
Power
,
when
yee
did
cast
out
Diuells
,
euen
so
hereafter
yee
shall
feele
the
same
greater
.
Some
demaunde
whether
this
was
spoken
to
the
seuenty
Disciples
only
,
or
generally
to
all
Mynisters
.
Aunswere
.
Verely
,
there
was
another
consideration
to
be
had
of
them
,
than
of
the
ministers
of
the
Gospell
at
this
day
:
for
then
his
purpose
was
to
make
the
doctrine
of
the
Gospell
noble
:
and
they
ought
to
serue
vs
:
although
we
want
these
gyftes
.
For
there
is
no
doubte
but
that
the
Lord
doth
at
this
day
bridell
the
power
of
Sathan
,
and
his
ministers
also
which
hee
vseth
as
Instruments
to
hurte
,
though
not
alwayes
:
for
Sathan
raged
euen
against
the
Apostells
also
.
To
treade
on
Serpents
,
and
Scorpions
)
C.
Hee
calleth
all
harmes
,
the
power
of
the
Enemy
,
bycause
the
diuell
doth
throw
against
vs
whatsoeuer
is
hurtfull
for
vs
:
not
that
all
thinges
which
may
hurte
men
are
subiect
vnto
his
will
:
but
bycause
hee
being
armed
with
the
Cursse
of
God
,
goeth
about
to
turne
all
his
Scourges
to
our
destruction
,
and
vseth
them
as
Dartes
to
wounde
vs
.
20.
Neuerthelesse
in
this
reioyce
not
that
the
spirites
are
subdued
vnto
you
:
but
rather
reioyse
bycause
your
names
are
written
in
heauen
.
C.
Hee
sheweth
vnto
his
Disciples
in
what
thing
they
ought
specially
to
reioyce
For
it
was
to
bee
feared
leaste
they
would
waxe
insolent
and
proude
,
when
they
should
see
the
Diuells
,
and
Serpentes
subdued
vnto
them
,
and
so
haue
bene
blynded
.
This
therefore
is
spoken
by
the
way
of
graunting
.
For
Christe
graunteth
that
it
is
an
excellent
gift
in
the
which
they
reioyce
:
but
hee
putteth
them
in
minde
to
haue
principally
regarde
to
farther
matter
,
&
not
to
stande
vppon
externall
miracles
.
Therefore
their
Ioy
as
it
was
not
conceiued
of
nothinge
,
is
not
wholly
condemned
of
him
,
but
hee
sheweth
that
the
same
is
in
some
poynte
faulty
,
bycause
pleasing
themselues
immoderatly
in
temporall
Grace
,
did
not
lift
vp
their
mindes
to
Heauen
.
And
surely
,
all
the
Godly
are
troubled
with
this
disease
:
For
although
they
waigh
the
goodnesse
of
God
with
thankes
geuinge
,
yet
notwithstanding
they
do
not
lift
vp
them selues
,
somuch
as
it
becommeth
them
,
with
the
staffe
of
Gods
benefits
,
to
heauen
,
and
therefore
the
Lord
,
as
it
were
by
stretching
out
his
hand
,
must
needes
lyfte
them
vp
,
least
they
stay
them selues
vpon
the
earth
.
But
rather
reioyce
)
Seeing
the
purpose
of
Christe
is
to
drawe
his
Disciples
,
from
mundane
&
transitory
Ioy
,
that
they
might
reioyce
in
euerlasting
life
,
hee
bringeth
them
to
the
originall
&
fountaine
thereof
,
namely
,
for
that
they
were
chosen
of
God
,
and
adopted
to
bee
his
Sonnes
.
C.
As
if
he
should
say
,
let
this
be
your
speciall
Ioy
that
I
haue
chosen
you
.
Euen
as
the
Apostel
Paule
saith
,
1.
Ephe.
5.6
that
this
is
the
true
glory
of
Christians
,
that
they
are
adopted
of
God
.
Christe
might
haue
commaunded
his
Disciples
to
reioyce
,
bycause
they
were
regenerate
by
the
spirit
of
God
,
bycause
they
were
new
Creatures
in
Christe
,
bycause
they
were
illumined
into
the
hope
of
Saluation
,
and
had
the
earnest
and
Seale
geuen
vnto
them
:
but
Christe
would
rather
note
the
beginninge
,
from
whence
al
these
Graces
came
,
namely
,
the
free
election
of
God
,
to
the
ende
they
might
ascribe
nothinge
vnto
them
selues
.
Those
benefits
which
wee
feele
in
vs
,
geue
vs
matter
inough
to
prayse
God
:
but
the
eternall
election
which
is
without
vs
,
doth
more
euidently
shewe
,
that
our
saluation
is
grounded
vpon
the
meere
goodnesse
of
God
.
And
hee
speaketh
Metaphorically
,
when
he
sayth
,
that
his
Dysciples
names
are
written
in
heauen
,
in
steede
of
that
they
are
reckoned
before
GOD
to
be
Sonnes
and
Heyres
,
euen
as
if
they
were
written
in
a
Catalogue
.
Wherevpon
also
the
Scripture
,
by
the
booke
of
Life
,
vnderstandeth
adoption
and
election
.
And
we
haue
testimony
of
our
secret
election
by
callinge
.
Concerninge
the
two
next
verses
,
reade
the
11.
Chap.
of
Math.
beginning
at
the
15.
verse
.
And
for
the
23.
vers.
reade
the
13.
Chap.
Math.
vers.
16.
24.
For
I
tell
you
that
many
Prophets
&
Kyngs
haue
desired
to
see
those
things
that
yee
see
and
haue
not
sene
them
:
&
to
heare
those
things
which
yee
heare
,
&
haue
not
heard
them
.
B.
The
Lord
speaketh
not
here
of
corporall
seeing
and
hearing
only
,
but
also
of
that
spiritual
hearing
and
seeing
,
which
was
withdrawen
from
wise
men
,
and
reuealed
vnto
them
,
Mat.
●1.
for
the
which
hee
geueth
thankes
vnto
his
heauenly
Father
:
and
of
the
which
,
hee
sayd
at
another
time
,
To
you
it
is
geuen
to
know
the
mistery
of
the
Kingdome
of
God
.
And
wee
must
note
that
God
obserueth
an
Order
and
Degree
,
in
reuealing
the
knowledge
of
him selfe
.
For
although
those
Prophets
,
&
Iust
men
,
chosen
of
the
Lord
,
and
holy
kings
also
,
were
the
sonnes
of
God
:
yet
notwithstanding
he
did
not
reueale
vnto
them
those
thinges
which
hee
reuealed
vnto
these
Fisher
men
,
excellent
neyther
in
Dignity
,
neyther
in
Wysdome
,
nor
in
righteousnesse
.
And
this
desier
of
Iust
men
is
described
in
that
righteous
Simeon
.
Luk
▪
2.25
For
,
bycause
they
sought
the
glory
of
GOD
,
and
bycause
more
ample
knowledge
of
God
was
to
be
reuealed
,
therefore
they
wished
&
prayed
for
the
comming
of
Christ
most
earnestly
,
as
is
to
be
seene
in
diuers
places
of
the
Prophets
and
Psalmes
.
25.
And
beholde
a
certayne
Lawear
stoode
vp
and
tempted
him
,
saying
,
Maister
,
what
shall
I
do
to
inherite
eternall
lyfe
?
26.
Hee
said
vnto
him
,
What
is
written
in
the
Law
,
how
readest
thou
?
27.
And
he
answered
and
sayd
,
Thou
shalt
loue
the
Lord
thy
God
.
&c.
C.
This
occasion
mooued
the
Lawear
to
aske
of
Christ
this
question
:
namely
,
bycause
hee
was
an
Interpreter
of
the
Law
,
hee
is
offended
at
the
doctrine
of
the
Gospell
,
by
which
hee
thought
the
authority
of
Moses
was
deminished
.
Howbeit
,
hee
is
not
so
much
affected
with
the
zeale
of
the
Law
,
as
hee
was
grieued
that
his
Honour
and
Countenance
should
bee
deminished
.
Hee
demaundeth
therefore
of
Christe
if
hee
will
professe
any
thinge
more
perfecte
then
the
Law
:
as
wee
haue
shewed
in
the
22.
Chap.
of
Math.
vers.
36.
and
in
the
12.
Chap.
of
Marke
vers.
28.
What
is
written
in
the
law
]
C.
He
heareth
another
aunswere
of
Christe
then
he
looked
for
.
And
verely
Christe
brought
no
other
rule
to
leade
a
Godly
and
an
vpright
Lyfe
,
then
the
very
same
which
Moses
had
prescribed
already
:
bycause
vnder
the
perfect
loue
of
God
and
our
Neighbour
,
is
contayned
the
whole
perfection
of
righteousnesse
.
Notwithstanding
wee
must
note
here
that
Christe
spake
concerninge
the
attaynning
of
saluation
,
according
to
the
question
demaunded
.
For
he
doth
not
shew
playnly
here
,
as
hee
doth
in
another
place
,
how
men
shall
come
to
eternall
Lyfe
,
but
how
they
must
liue
that
they
may
be
counted
righteouse
before
God
.
And
it
is
certaine
that
it
is
prescribed
in
the
Law
how
men
shoulde
frame
their
lyues
,
and
that
they
may
get
saluation
to
them selues
in
the
presence
of
God
.
And
whereas
the
Lawe
can
doe
nothing
else
but
condemne
,
and
is
therefore
called
the
doctrine
of
Death
,
2.
Cor
3.7
Rom.
7.13
and
is
sayd
to
increase
our
conditions
,
the
falt
is
not
in
the
Doctrine
,
but
in
our selues
,
bycause
wee
are
not
able
to
doe
and
performe
that
which
it
commaundeth
.
Therefore
though
no
man
is
iustefied
by
the
law
,
yet
it
containeth
perfect
righteousnes
:
because
it
doth
not
●asly
promise
righteousnes
to
the
obseruers
of
the
same
,
if
so
be
a
man
do
fully
obserue
all
that
it
commaundeth
.
Neyther
ought
this
maner
of
teaching
to
seeme
absurde
vnto
vs
,
in
that
GOD
first
of
all
requireth
the
righteousnes
of
workes
,
and
then
offereth
the
same
free
without
Workes
:
bycause
men
must
needes
be
conuinced
of
their
Iust
condemnation
,
that
they
may
flee
vnto
the
mercy
of
GOD
.
And
therefore
Paule
compareth
both
kinde
of
righteousnesse
together
,
Rom.
10.5
to
the
end
we
might
know
that
wee
are
therefore
iustified
freely
of
God
,
bycause
wee
are
destitute
of
our
owne
righteousnesse
.
And
Christe
in
this
aunswere
framed
him selfe
to
the
Lawear
,
hauinge
respect
vnto
this
question
.
For
he
demaunded
not
from
whence
wee
shoulde
seeke
Saluation
:
but
by
what
Workes
the
same
was
to
be
obtayned
.
Thou
shalt
loue
the
Lorde
thy
God
]
A.
Mathew
sayth
that
Christe
made
this
answere
,
and
not
the
Lawear
.
Reade
Mathew
.
28.
And
he
sayd
vnto
him
,
Thou
hast
answered
right
:
this
doe
and
thou
shalt
liue
.
C.
This
Promise
is
not
contrary
to
free
Iustification
by
Fayth
.
For
God
doth
not
therefore
Iustefie
vs
freely
,
bycause
the
Lawe
doth
not
shewe
perfect
righteousnesse
,
but
bycause
none
of
vs
are
able
to
fulfill
the
same
:
and
therefore
he
sayth
that
wee
cannot
get
Lyfe
in
the
same
,
bycause
it
is
weake
in
our
fleshe
:
as
Paule
playnely
teacheth
.
C.
Wherefore
these
two
do
very
well
agree
together
,
Rom.
8.
●
That
the
Law
doth
teach
how
men
should
get
righteousnesse
by
Workes
,
and
that
no
man
is
Iustified
by
Workes
:
bycause
the
defection
is
not
in
the
Doctrine
of
the
Law
,
but
in
men
.
Furthermore
,
the
purpose
of
Christe
was
to
put
away
by
this
answere
the
false
surmise
of
many
which
were
vnlearned
,
who
thought
that
hee
destroyed
the
whole
Lawe
.
29.
But
hee
willinge
to
iustefy
himselfe
,
sayd
vnto
Iesus
,
And
who
is
my
Neyghbour
?
BV.
This
argueth
that
this
Lawear
was
an
Hypocrite
,
specially
when
our
Euangelist
sayth
,
that
hee
was
willing
to
Iustefy
himselfe
;
that
is
to
say
,
to
purge
him selfe
from
all
faulte
and
sinne
,
and
to
boast
him selfe
for
righteouse
,
as
though
he
performed
all
thinges
in
the
Lawe
,
and
had
left
nothing
vndone
.
And
who
is
my
neighbour
?
]
C.
This
question
might
seeme
nothing
to
be
longe
to
the
Iustification
of
man
.
But
if
so
bee
we
consider
that
the
hypocrisie
of
men
is
chiefly
espied
in
the
second
table
(
bycause
while
they
fayne
them selues
to
bee
exellent
Worshippers
of
God
,
they
doe
openly
violate
the
loue
which
they
owe
to
their
Neyghboures
)
we
may
thereby
easly
gather
,
that
the
Pharisy
vsed
this
Couert
,
to
the
ende
he
being
vnder
the
false
Cloake
of
holynesse
mighte
not
come
into
the
light
.
Therefore
when
hee
perceiued
that
the
Rule
of
Charity
was
against
him
,
hee
seeketh
startinge
hoales
in
the
name
of
(
Neyghboure
)
least
hee
mighte
seeme
to
bee
a
Transgessor
of
the
Lawe
.
And
first
of
all
wee
see
,
that
the
Scribes
in
this
poynte
had
corrupted
the
Law
,
deming
none
to
bee
their
neighboures
but
such
as
were
worthy
.
Whereupon
they
held
this
as
a
sure
ground
,
that
a
man
might
hate
his
enemies
.
BV.
Therefore
by
contempt
,
and
of
a
certaine
disdaine
,
the
Lawear
speaketh
these
thinges
:
As
if
hee
should
say
,
I
loue
my
Nation
,
whom
should
I
loue
else
!
Hee
vnderstoode
not
,
that
in
this
woorde
(
Neyghbour
)
hee
which
was
most
farre
of
eyther
in
bloud
,
affinity
,
acquaintance
,
or
country
,
was
contayned
,
and
that
the
Commaundement
of
Loue
is
not
limmited
to
our
Aliance
,
kinne
,
or
acquaintance
.
And
yet
for
all
that
we
must
not
deny
,
but
that
the
nearer
that
any
man
is
vnto
vs
by
any
of
these
,
the
more
ready
wee
must
bee
to
help
,
and
shew
our
loue
.
For
so
humanity
requireth
,
and
Gods
Lawe
permitteth
,
who
by
his
Prouidence
hath
thus
apoynted
.
Reade
more
in
the
22.
Chap.
of
Math.
vers.
39.
30.
And
Iesus
answered
and
sayd
,
A
certaine
man
descended
from
Hierusalem
to
Iericho
,
and
fell
among
thieues
,
which
robbed
him
of
hys
Raiment
,
&
wounded
him
,
and
departed
,
leauing
him
halfe
deade
.
E.
By
this
Parable
the
Lord
declareth
that
euery
one
is
our
Neyghboure
,
whom
we
can
or
ought
to
help
.
Christ
might
simply
haue
taughte
that
this
worde
(
Neyghbour
)
ought
generally
to
bee
extended
vnto
all
men
,
bycause
all
mankinde
is
Ioyned
together
by
a
certaine
holy
knot
of
society
.
And
in
deede
the
Lorde
put
downe
this
name
in
the
Law
for
no
other
cause
,
than
that
he
might
the
more
sweetely
allure
vs
vnto
mutuall
loue
.
The
commaundement
had
bene
more
playne
if
it
had
bene
put
downe
thus
,
Loue
all
men
as
thy selfe
:
but
bicause
the
pryde
that
is
in
men
doth
blinde
them
,
that
euery
man
lykinge
of
himselfe
and
not
regarding
others
,
the
Lord
pronounceth
that
all
men
are
our
neighboures
,
that
affinity
might
knit
one
to
the
other
.
Therefore
who
so
euer
hee
bee
,
if
hee
bee
a
man
it
is
sufficient
to
make
him
our
Neighbour
bycause
it
becommeth
not
vs
to
destroy
common
Nature
.
But
Christ
went
about
to
draw
from
the
Pharisy
an
answere
by
which
hee
might
condemne
himselfe
:
as
shal
appeare
by
that
which
followeth
.
31.
And
it
befell
that
there
came
downe
a
certaine
Priest
that
same
way
,
&
when
hee
sawe
him
,
hee
passed
by
on
the
other
side
.
32.
And
likwyse
a
Leuite
,
&c.
Christe
noteth
here
the
impiety
of
those
which
were
counted
chiefe
among
the
People
,
as
the
wickednesse
of
the
Leuites
,
and
Priests
,
than
which
none
were
farther
from
the
Loue
of
their
neyghbour
:
insomuch
that
a
man
might
finde
more
loue
amonge
the
Samaritanes
,
and
Ethnyckes
,
than
amonge
them
.
For
hee
saith
that
the
Priest
and
the
Leuite
passed
by
the
wounded
man
,
but
the
Samaritane
cured
him
C.
Wherefore
there
is
no
doubt
but
that
hee
doth
very
aptly
reprehend
the
Iewes
and
the
Priestes
,
who
bostinge
themselues
to
be
the
Children
of
one
Father
,
and
by
the
priuiledge
of
adoption
to
bee
disceuered
from
other
Nations
,
that
they
might
be
the
holy
Inheritance
of
God
:
and
yet
notwithstanding
with
barbarouse
&
beastly
contempt
,
despised
one
another
no
lesse
than
if
there
had
bene
no
affinity
at
all
betwene
them
.
For
there
is
no
doubt
,
but
that
Christ
doth
describe
here
,
the
cruell
negligence
of
loue
,
of
the
which
their
owne
Consciences
did
accuse
them
.
Now
,
Christe
saith
,
that
a
certaine
man
going
from
Hierusalem
to
Ihericho
,
fell
into
the
handes
of
Thieues
,
&
was
wounded
,
whom
a
Priest
&
a
Leuite
sawe
lying
halfe
deade
,
and
yet
passed
by
without
geeuing
any
reliefe
,
or
succour
:
but
was
curteously
cured
of
the
Samaritane
;
and
last
of
all
he
demaundeth
which
of
those
three
was
Neighbour
vnto
the
Iewe.
Here
maister
Doctor
for
all
his
learninge
coulde
not
escape
,
but
he
must
needes
prefer
the
Samaritane
before
the
other
two
.
33.
But
a
certayne
Samaritane
,
as
he
Iourneyed
,
came
vnto
hym
:
and
when
he
saw
him
,
he
had
compassion
on
him
.
¶
Here
we
are
plainly
taught
not
only
who
is
our
neighbour
,
but
also
how
we
must
doe
good
,
and
how
our
neighbour
must
be
beloued
.
First
,
the
Samaritane
seeing
the
wounde
is
moued
with
compassion
.
Therefore
the
affection
of
mercy
is
required
of
vs
,
by
which
we
must
thinke
that
other
mens
calamities
do
apertaine
to
our selues
,
according
to
the
saying
of
the
Apostle
,
Remember
them
that
are
in
bonds
,
as
bounde
with
them
:
He.
13.3
Rom.
1
31
and
them
whych
suffer
aduersity
,
as
also
yee
your
selues
being
in
the
body
suffered
aduersity
.
For
S.
Paule
sayth
that
there
are
certaine
wicked
men
which
wante
Affection
.
34.
And
wente
to
him
,
and
bounde
vp
his
wounds
,
and
powred
in
oyle
and
Wyne
,
&
set
him
on
his
owne
beaste
,
&
brought
him
to
a
common
Inne
,
and
made
prouision
for
him
.
Nowe
commeth
the
Samaritane
,
who
passeth
not
by
,
who
wissheth
not
to
the
wounded
man
,
with
lamentable
words
,
health
,
&
so
leuinge
him
,
hasteth
away
to
his
owne
businesse
.
For
S.
Iames
saith
,
If
a
brother
or
a
sister
be
naked
and
destitute
of
dayly
foode
,
and
one
of
you
say
vnto
them
,
Depart
in
peace
,
Iam.
2.
●
be
you
warned
and
filled
:
notwithstanding
ye
geue
them
not
those
things
which
are
needeful
to
the
body
,
what
shall
it
profite
?
The
Samaritane
therefore
commeth
neare
,
putteth
to
his
hand
,
and
seeketh
to
cure
the
wounded
man
as
well
as
he
can
.
He
doth
not
complaine
&
make
excuse
that
he
is
no
Phisition
or
Chirurgian
:
that
which
necessity
requyreth
,
and
that
which
he
could
do
,
he
doth
,
vsing
present
medicine
vntill
he
coulde
haue
better
.
Hee
caryed
Wyne
and
Oyle
with
him
in
his
way
:
these
hee
vseth
in
necessity
,
&
not
much
amisse
,
for
Wyne
purgeth
Wounds
,
&
Oyle
mollefieth
them
.
This
Samaritane
(
I
say
)
vseth
all
that
hee
hath
to
help
the
miserable
man
,
disapoynting
him selfe
of
his
owne
prouision
.
For
he
alighteth
from
his
horse
,
and
appoynteth
the
same
for
the
vse
of
the
afflicted
,
lifting
him
vp
from
the
earth
with
his
hands
,
&
setting
him
thereon
.
Hee
him selfe
playeth
the
parte
of
the
guide
committing
the
care
to
no
other
.
And
bycause
hee
coulde
not
leade
him
to
his
owne
house
,
he
carieth
him
to
an
Inne
.
Where
againe
he
neyther
spareth
Labour
nor
cost
.
Moreouer
bycause
necessity
vrged
him
to
proceede
in
his
Iourney
,
he
tooke
out
of
his
Pursse
so
much
money
,
as
woulde
suffice
vntill
his
returne
againe
,
and
that
he
geueth
to
the
hoaste
.
And
being
not
content
here
with
hee
geueth
the
good
man
of
the
house
a
great
charge
dilligently
to
looke
vnto
him
:
and
finally
hee
promiseth
that
what
soeuer
he
spendeth
more
for
the
health
of
the
man
,
he
shall
not
loose
it
,
but
shal
be
truly
payed
it
againe
at
his
returne
.
Therefore
he
both
promiseth
that
hee
will
returne
againe
,
and
also
declareth
that
hee
will
not
be
quiet
vntill
hee
see
the
wounded
man
in
health
.
Thus
thou
hast
set
before
thine
eyes
a
most
perfect
maner
of
Loue
.
36.
Which
now
of
these
three
thinkest
thou
,
was
neyghbour
vnto
him
that
fell
amonge
the
thieues
?
And
hee
sayd
,
Hee
that
shewed
mercy
37.
on
him
.
Then
said
Iesus
vnto
him
,
Go
and
do
thou
likewise
.
Hee
that
shewed
mercy
]
A.
The
Lawear
could
not
otherwise
answere
,
except
hee
would
shew
him selfe
to
bee
without
all
Iudgement
.
Go
and
doe
thou
likewise
]
That
is
to
say
,
euen
as
this
Samaritane
did
,
and
acknowledge
him
to
be
thy
Neighbour
whom
soeuer
thou
seest
to
stand
in
nede
of
thy
help
,
and
succour
him
according
to
thy
power
.
For
Christe
propounded
the
example
of
this
Samaritane
to
this
end
,
for
this
cause
answered
to
this
Question
,
Who
is
my
Neyghbour
?
C.
The
authors
of
free
will
runne
here
into
an
Allegory
,
affirming
that
the
condition
of
Adam
after
his
fall
is
described
vnder
the
Type
of
the
wounded
man
.
Whereupon
they
inferre
that
the
power
of
well
doing
was
not
altogether
extinct
in
him
,
bycause
hee
is
only
sayd
to
be
halfe
deade
.
As
though
it
were
the
purpose
of
Christ
in
this
place
to
speak
of
the
corruption
of
mans
nature
,
and
to
shewe
what
a
deadly
and
incurable
wound
Sathan
had
geuen
to
Adam
.
As
though
also
in
another
place
he
did
not
manifestly
&
without
a
figure
,
shew
and
pronounce
all
to
be
deade
,
sauinge
those
which
hee
quickeneth
with
his
voyce
.
As
vaine
also
is
that
other
Allegory
,
the
which
notwithstandinge
hath
bene
so
well
lyked
of
many
that
it
hath
bene
receiued
as
an
Oracle
.
They
haue
fayned
this
Samaritan
to
bee
Christe
,
bycause
hee
is
our
keeper
:
They
say
that
Wyne
,
and
Oyle
was
powred
into
the
Wound
,
bycause
Christ
doth
heale
vs
with
Repentance
and
the
promise
of
grace
.
Thirdly
,
they
say
that
Christe
doth
not
by
and
by
restore
health
,
but
doth
commende
such
as
are
to
bee
cured
to
the
Church
for
a
while
.
In
this
and
such
lyke
,
the
Scriptures
are
vnreuerently
handled
,
the
true
sence
beinge
transfigured
into
shadowes
.
38.
Now
it
came
to
passe
as
they
went
,
that
he
entered
into
a
certaine
towne
&
a
certaine
Woman
named
Martha
,
receiued
him
into
her
house
.
39.
And
this
Woman
had
a
sister
called
Mary
,
which
also
sate
at
Iesus
feete
,
and
heard
his
Woorde
.
E.
At
what
time
the
Lord
came
to
the
house
of
Martha
,
it
is
not
certainely
knowen
,
neyther
doth
it
make
any
great
matter
.
Receyued
him
into
her
house
]
C.
We
haue
here
in
Martha
an
example
of
hospitallity
and
of
Loue
,
who
constrayned
to
trouble
her selfe
about
many
things
.
For
she
desiered
to
serue
the
lord
&
those
also
which
he
had
brought
with
him
,
dilligently
.
Now
in
this
time
,
we
haue
not
Christ
present
,
but
the
poore
which
are
his
members
,
vppon
whom
hee
will
haue
the
deedes
of
Charity
bestowed
.
A.
Mat.
25.40
Who
also
sayth
,
In
as
much
as
ye
haue
done
it
vnto
the
least
of
one
of
these
my
bretheren
,
yee
haue
done
it
vnto
mee
.
And
this
Woman
had
a
Syster
]
A.
Concerninge
these
two
Sisters
Ihon
writeth
thus
,
Ihon.
11
5.
IESVS
loued
Martha
,
Ihon.
11
5.
and
her
sister
,
and
Lazarus
.
R.
For
these
two
sisters
were
godly
,
and
consecrated
vnto
Christe
,
but
yet
notwithstandinge
somewhat
vnlike
in
disposition
,
as
wee
shall
see
a
none
.
Whych
sate
at
IESVS
Feete
]
C.
This
history
teacheth
vs
,
that
whither
soeuer
Christe
came
,
hee
did
not
seeke
him selfe
,
or
his
owne
commodity
and
ease
,
but
had
alwayes
a
speciall
care
to
profit
others
,
and
to
discharge
the
Office
which
the
Father
had
committed
vnto
him
.
For
Luke
sheweth
that
so
soone
as
hee
was
receiued
of
Martha
,
he
gaue
himselfe
to
teaching
and
to
exhorting
.
A.
And
Mary
sitting
at
his
feete
heard
his
word
.
Loue
in
Christ
yeldeth
,
and
faith
in
vs
receiueth
heauenly
doctrine
.
Wherein
wee
haue
an
example
of
a
thirsty
faith
,
and
a
burninge
loue
,
yeeldinge
in
the
one
,
&
receiuing
in
the
other
heauenly
thinges
.
40.
But
Martha
was
combred
aboute
much
seruinge
,
and
came
to
hym
,
and
sayd
,
Lord
doest
thou
not
care
,
that
my
Syster
hath
lefte
mee
to
serue
alone
?
Bid
her
therefore
that
shee
help
mee
.
Martha
was
cumbred
about
much
seruinge
]
C.
Bycause
this
place
hath
bene
foulely
wrested
to
the
prayse
of
a
contemplatiue
lyfe
,
(
as
they
call
it
)
we
must
vnderstand
the
true
sence
and
meaning
of
the
same
,
whereby
it
shall
appeare
that
the
purpose
of
Christe
was
nothinge
lesse
,
than
to
appoynte
his
Disciples
to
liue
Idelly
,
&
in
colde
speculations
This
is
an
olde
error
,
They
leade
an
Angells
life
,
which
being
not
troubled
with
businesse
,
geue
them selues
wholly
to
contemplation
.
And
it
seemeth
that
the
Papistes
haue
drawen
this
error
from
Aristotle
who
placeth
the
chiefe
Felicity
,
and
the
last
ende
of
mans
life
,
in
contemplation
.
But
some
beinge
ledde
by
Ambition
,
and
other
some
by
Idlenesse
to
liue
solitarily
in
Cloysters
,
this
pride
hath
also
followed
that
they
will
be
like
Angels
in
doing
nothing
.
For
they
despise
a
workinge
Life
as
much
,
as
if
it
did
pull
backe
from
Heauen
.
But
wee
know
that
men
were
created
to
this
end
,
that
they
should
exercise
them selues
in
labour
,
and
that
there
are
no
Sacrifices
more
acceptable
vnto
God
,
than
for
euery
man
to
liue
in
his
callinge
,
&
profitablely
for
a
common
wealth
.
But
how
ignorantly
they
haue
abused
the
Wordes
of
Christe
to
proue
their
lie
,
it
may
easely
appeare
by
the
simple
sence
.
Luke
sayth
that
Mary
sate
at
Iesus
feete
.
Doth
hee
meane
thinke
you
that
shee
did
nothing
else
all
her
lyfe
time
?
The
Lord
doth
rather
commaund
vs
so
to
deuide
our
time
,
that
they
which
will
profite
in
the
Schoole
of
Christe
,
must
not
bee
continuall
and
slouthfull
hearers
,
but
must
put
that
in
vse
and
practise
which
they
haue
learned
.
For
there
is
a
time
to
heare
,
and
a
time
to
worke
.
Very
foolishly
therefore
doe
the
Monkes
interpret
this
place
,
as
though
Christ
did
here
compare
a
speculatiue
life
,
with
an
actiue
and
workinge
life
:
when
as
Christe
simplely
sheweth
to
what
end
and
how
he
will
be
receiued
.
For
although
the
hospitallity
of
Martha
were
prayse
worthy
,
yet
notwithstanding
Christe
noteth
two
vices
in
the
same
.
The
first
is
,
bycause
shee
exceeded
in
cumbring
her selfe
.
For
Christe
woulde
rather
haue
bene
entertayned
with
meane
Charge
and
cost
,
than
to
haue
had
the
holy
Matrone
so
much
troubled
.
The
second
is
,
bycause
shee
troublinge
&
occupying
herselfe
with
superfluouse
laboures
,
made
the
comming
of
Christ
vnprofitable
.
For
this
was
euen
as
if
one
receiuing
a
prophet
honorably
,
should
not
care
to
here
him
but
should
bury
all
the
Docrine
with
great
and
superfluous
prouision
.
Lord
doest
thou
not
care
]
C.
Here
also
was
another
euell
,
that
Martha
pleasing
her selfe
in
her
troublesome
worke
,
contemned
the
godly
desier
to
learne
in
her
sister
.
Thus
alwayes
our
vertues
haue
one
spot
or
other
,
in
somuch
that
nothing
is
perfectly
sincere
in
vs
.
Martha
truely
is
worthy
of
prayse
for
receiuinge
Christe
:
but
bycause
shee
esteemed
so
much
of
her
laboure
,
that
shee
preferred
the
same
before
the
godly
desier
of
her
sister
,
shee
was
to
blame
.
41.
And
Iesus
answered
and
sayd
vnto
her
,
Martha
,
Martha
,
thou
arte
carefull
and
troubled
about
many
thinges
.
Verely
one
is
needefull
.
42.
Mary
hath
chosen
the
good
part
,
whych
shall
not
bee
taken
away
from
her
.
Verely
one
is
needefull
]
C.
Some
doe
to
coldely
expounde
these
woordes
thus
,
One
messe
is
sufficient
.
Other
some
very
subtelly
expounde
it
concerning
vnity
,
but
far
from
the
purpose
.
For
Christe
had
another
meaninge
,
namely
,
that
what
soeuer
the
faithfull
take
in
hand
to
doe
,
there
is
notwithstanding
but
one
marke
,
vnto
the
which
all
thinges
must
be
referred
.
Therefore
the
summe
is
this
,
that
wee
wander
and
weary
our selues
in
vaine
,
except
wee
direct
all
our
actions
vnto
a
sure
and
certaine
faith
.
So
that
in
this
the
hospitallity
of
Martha
is
to
be
discommended
,
bicause
shee
neglectinge
the
principall
poynte
,
was
wholly
occupied
in
cumbersome
businesse
.
And
yet
Christe
doth
not
meane
,
that
this
one
thing
excepted
,
al
other
things
are
not
to
be
waighed
,
but
that
we
must
with
wisdome
obserue
an
order
.
A
notable
sentence
verely
,
by
which
we
are
taught
so
to
order
and
direct
al
the
duties
and
partes
of
our
life
,
that
we
may
serue
God
.
Mary
hath
chosen
the
good
parte
]
C.
There
is
no
comparison
here
,
as
many
Interpreters
dreame
:
but
only
Christe
pronounceth
that
Mary
is
conuersant
and
busied
with
a
very
holy
&
profitable
study
,
from
the
which
She
ought
not
to
be
drawen
.
As
if
hee
had
sayd
,
Thou
mightest
rightely
reprehend
thy
Sister
,
if
so
be
shee
being
Idell
,
or
occupied
with
vayne
Cares
,
shoulde
laye
the
whole
burthen
of
the
worke
vpon
thee
.
But
now
,
seeing
she
hath
well
and
profitably
geuen
herselfe
to
heare
,
it
is
not
meete
to
drawe
her
from
the
same
:
for
she
shall
not
alway
haue
such
oportunity
.
Which
shall
not
be
taken
away
from
her
]
C.
There
are
some
which
vnderstand
this
part
so
,
as
though
Christ
should
therefore
say
that
Mary
had
chosen
the
good
parte
,
bycause
the
fruite
of
heauenly
Doctrine
shall
neuer
decay
.
The
which
sence
is
not
to
bee
reiected
.
Howbeit
the
other
which
wee
brought
before
,
more
agreeth
with
the
minde
of
Christe
:
as
,
that
Mary
was
occupied
in
a
holy
and
profitable
study
,
from
the
which
she
ought
not
to
bee
called
.
❧
THE
XI
.
CAP.
ANd
so
it
was
,
that
as
hee
was
praying
in
a
certaine
place
,
when
hee
ceasled
,
one
of
his
Dysciples
sayd
vnto
him
,
Lord
teache
vs
to
pray
,
as
Ihon
also
taught
his
Dysciples
.
As
hee
was
praying
]
Concerning
the
prayer
of
Christe
,
reade
the
fourtene
Chapter
of
Mathew
,
the
23.
verse
.
Lord
teache
vs
to
pray
]
C
Whereas
Ihon
deliuered
a
priuate
forme
of
prayer
vnto
his
Dysciples
,
hee
did
it
in
consideration
of
the
time
.
For
the
state
of
the
Iewes
at
that
tyme
was
greatly
corrupted
:
yea
,
Religion
was
so
decayed
,
that
it
is
no
marueile
if
the
true
forme
of
prayer
were
retayned
only
of
a
fewe
.
Moreouer
seeing
the
promised
was
at
hande
,
it
was
meete
that
the
myndes
of
the
faithfull
shoulde
bee
styrred
vp
to
pray
,
in
hope
and
desier
thereof
:
Ihon
therefore
coulde
make
out
of
diuers
places
of
Scripture
,
a
certaine
forme
of
prayer
,
which
should
agree
with
the
time
,
and
come
neare
vnto
the
spirituall
Kingdome
of
Christe
,
which
began
already
to
be
reuealed
.
2.
And
hee
sayd
vnto
them
,
when
ye
pray
,
say
,
O
,
our
Father
which
arte
in
heauen
.
Hallowed
be
thy
name
.
Thy
kingdome
come
:
Thy
will
be
fulfilled
,
euen
in
Earth
also
,
as
it
is
in
Heauen
.
¶
For
the
Exposition
hereof
&
so
forth
vntill
yee
come
to
the
5.
verse
,
reade
the
sixt
Chap.
of
Math.
the
11.
verse
.
5.
And
hee
sayd
vnto
them
,
which
of
you
shall
haue
a
friend
,
&
shall
go
vnto
him
at
midnight
,
and
say
vnto
him
,
Friende
,
lende
mee
three
loaues
:
&c.
C.
Mathew
maketh
no
mencion
of
this
similitude
.
But
the
summe
is
,
That
there
is
no
cause
why
the
faythfull
should
be
discouraged
,
if
so
bee
they
haue
not
their
desiers
at
the
first
,
or
if
so
be
that
which
they
require
,
seeme
hard
to
bee
obtayned
.
For
if
so
be
amonge
men
importunity
of
askinge
,
doe
as
it
were
wringe
that
from
one
which
he
would
not
willingly
doe
,
there
is
no
doubte
but
that
wee
shall
finde
God
easie
to
bee
intreated
,
if
so
be
wee
persiste
constantly
in
prayer
,
and
bee
discouraged
neyther
with
delay
nor
with
difficulty
.
The
lyke
similitude
wee
haue
concerninge
the
Wydow
,
who
ouercame
the
vniust
Iudge
,
though
hee
neyther
feared
God
,
nor
man
,
with
her
importunate
suite
:
Where
Chrlste
him selfe
perswadeth
thus
,
sayinge
,
Heare
what
the
vnrighteous
Iudge
saith
:
Luk.
18.6
.
And
shall
not
God
auenge
his
Elect
,
which
cry
day
and
night
vnto
him
,
yea
,
though
hee
deferre
them
?
I
tell
you
that
hee
will
auenge
them
and
that
quickly
.
All
these
thinges
teache
vs
to
pray
dilligently
,
earnestly
,
and
constantly
&
not
to
be
weary
.
After
the
wich
maner
if
wee
pray
we
cannot
but
intreate
our
heauenly
Father
for
all
thinges
.
The
Woman
of
Chanaan
may
also
incourage
vs
to
pray
with
like
affection
.
Mat.
15.27
For
the
exposition
of
the
rest
which
followeth
vnto
the
14.
vers.
reade
the
seuenth
Chapter
of
Mathew
,
the
7.
vers.
And
for
the
14.
verse
,
reade
the
12.
of
Math.
vers.
22.
Also
,
for
the
15.
reade
the
9.
of
Mathew
vers.
34.
and
the
12.
Chap.
vers.
24.
and
the
third
Chapter
of
Marke
verse
22.
16.
And
other
tempted
him
,
and
required
of
him
a
Sygne
from
Heauen
.
A.
Luke
setteth
before
vs
diuers
sorts
of
men
,
which
were
beholders
of
the
myracles
wrought
by
Christ
.
Amonge
which
,
some
marueiled
at
so
great
power
,
and
no
merueile
.
For
Sathan
hauing
great
power
ouer
that
miserable
man
,
insomuch
that
hee
was
both
blinde
&
dumbe
all
at
one
,
it
was
necessary
that
Christ
should
haue
much
more
power
,
who
with
his
worde
expulsed
Sathan
,
and
so
restored
the
dumbe
&
blind
man
possessed
with
a
Diuell
to
his
health
,
that
he
both
spake
&
sawe
.
Other
some
rayled
and
spake
euell
of
this
miracle
,
saying
,
that
this
diuell
was
cast
by
Christ
,
by
the
power
of
Beelzebub
the
chiefe
of
the
Diuells
.
The
rest
did
not
rayle
of
the
miracle
wrought
by
Christ
,
but
scorned
and
contemned
the
same
,
&
said
that
they
would
beleue
in
him
,
if
as
he
had
shewen
an
earthly
myracle
so
hee
woulde
shewe
one
from
Heauen
,
as
to
make
the
sunne
to
shyne
bright
,
and
sodenly
to
loose
his
light
againe
,
or
some
such
like
trifell
in
the
Ayre
.
But
Christ
answereth
these
which
being
not
content
with
the
present
myracle
,
sought
to
haue
a
signe
from
heauen
,
in
the
29.
vers.
following
.
But
now
hee
answereth
those
raylers
,
which
sayd
that
he
cast
out
the
Diuell
,
by
the
help
of
Beelzebub
the
chief
of
the
Diuells
:
and
he
answereth
not
yeelding
reproch
for
reproch
,
but
simply
defending
his
facte
.
Reade
the
like
matter
in
our
annotacions
vpon
the
12
Chap
of
Math.
vers.
25.
and
the
thirde
of
Marke
,
vers.
22.
for
the
exposition
of
that
which
followeth
vnto
the
21.
vers.
of
this
Chapter
.
21.
When
a
strong
man
armed
keepeth
his
house
,
the
thinges
that
hee
possesseth
are
in
peace
.
S.
The
third
argument
of
Christes
defence
is
taken
of
the
impossibillity
,
bycause
of
the
equall
power
amonge
the
diuells
,
by
which
Christe
proueth
that
Sathan
cannot
bee
cast
out
of
Sathan
,
for
that
the
Diuells
are
of
lyke
power
among
them selues
.
By
this
strong
man
is
ment
the
power
of
Sathan
.
His
Armour
and
weapons
,
are
his
confirmations
,
by
which
the
diuell
defendeth
his
power
and
kingdome
.
The
keeping
of
the
Pallace
,
signifieth
the
dilligence
&
care
of
Sathan
which
hee
hath
for
his
kingdome
.
Are
in
peace
]
That
is
to
say
,
all
thinges
are
quiet
and
safe
.
Which
he
possesseth
]
This
Woorde
(
possesseth
)
is
a
Word
of
property
,
of
domination
&
of
power
.
R.
His
Argument
therefore
is
thus
much
in
effect
,
Yee
sclaunderers
say
that
I
cast
out
diuels
by
the
help
of
Beelzebub
,
but
I
wyll
proue
that
Beelzebub
is
captiued
ra
her
and
bound
by
me
,
then
a
helper
of
me
.
For
when
I
driue
out
the
Angels
or
ministers
of
Beelzebub
,
what
doe
I
else
but
inuade
&
ransacke
the
kingdome
of
Beelzebub
,
&
take
away
his
munition
,
and
deuide
the
spoyle
?
For
men
are
the
kingdome
of
Sathan
by
reason
of
sin
,
&
Sathan
doth
mightely
raigne
bycause
of
sin
in
men
:
whom
he
keepeth
indurance
&
in
bonds
by
his
Angels
.
But
I
deliuer
men
from
the
Angels
of
Sathan
and
restore
them
,
to
their
former
health
,
putting
diuels
to
flight
,
which
is
to
deuide
the
spoyle
.
But
no
man
can
take
away
a
strong
&
armed
mans
Armour
,
and
deuide
his
spoyle
,
except
he
first
ouercome
&
binde
him
.
For
otherwyse
the
strong
&
armed
man
doth
so
valiauntly
quite
&
defende
him selfe
,
that
all
thinges
which
he
possesseth
are
in
safty
from
his
enemies
:
seeing
therefore
I
take
away
the
weapons
&
armour
of
Beelzebub
,
which
is
prince
of
diuels
,
&
put
his
angels
to
flight
(
as
may
appeare
by
my
miracles
)
it
is
manifest
that
I
haue
both
ouercome
,
&
also
bound
Beelzebub
him selfe
:
so
litle
neede
haue
I
of
his
help
,
and
so
far
he
is
from
helping
mee
.
Thus
we
see
the
Christe
teacheth
,
that
the
prince
of
Diuels
is
ouercome
by
him
.
And
if
the
Prince
bee
ouercome
,
how
is
it
possible
that
his
ministers
should
be
able
to
stand
before
him
?
Whosoeuer
therefore
hath
Christ
,
there
is
no
cause
why
he
should
be
afeard
of
600.
Legions
of
Diuels
.
Therefore
let
vs
stand
stedfast
by
faith
in
Christ
,
&
wee
shal
be
safe
amiddest
all
the
mischieues
of
sathan
.
For
the
rest
vnto
the
27.
vers.
reade
the
12.
of
Math.
vers.
30.
27.
And
as
hee
spake
,
a
certaine
Woman
of
the
company
lift
vp
her
voice
and
sayde
vnto
him
,
Happy
is
the
Wombe
that
bare
thee
,
&
the
Papps
that
gaue
thee
sucke
.
R.
As
modestly
,
so
also
wisely
Christe
maketh
aunswere
to
the
sclaunderous
cauills
of
the
Pharises
,
shewinge
by
manifest
arguments
that
hee
hath
no
agreement
or
fellowship
with
Sathan
.
While
therefore
he
was
yet
speaking
,
men
geeuinge
silence
at
the
sight
of
so
great
powers
and
myracles
,
behold
a
certaine
Woman
of
the
multitude
,
lifting
vp
her
voyce
,
sayd
vnto
him
,
Blessed
is
the
Wombe
the
bare
thee
]
C.
By
which
commendation
the
purpose
of
the
Woman
is
to
extoll
the
exellency
of
Christe
:
for
shee
had
not
respect
vnto
Mary
whom
peraduenture
she
neuer
sawe
.
But
this
doth
not
a
litle
amplifie
the
glory
of
Christe
,
in
that
she
doth
nobillitate
&
blesse
the
Wombe
in
the
which
he
was
borne
.
And
this
is
not
absurdly
done
,
but
she
celebrateth
this
benediction
of
God
according
to
the
maner
of
the
Scripture
.
And
it
cannot
be
denied
,
but
that
God
,
choosing
and
apointing
Mary
to
be
the
Mother
of
his
Sonne
,
gaue
vnto
her
great
honour
.
Notwithstandinge
let
vs
heare
the
answere
of
Christe
.
28.
But
hee
sayd
,
yea
,
rather
happy
are
they
that
heare
the
Worde
of
God
and
keepe
it
.
C.
These
woordes
rather
contayne
a
reprehension
of
the
Woman
then
a
commendation
.
For
wee
see
that
Christe
maketh
no
accounte
of
that
one
thinge
which
the
Woman
did
so
highly
commend
.
B.
Not
that
his
holy
Mother
was
not
blessed
,
but
bycause
shee
was
not
therefore
blessed
bycause
shee
carnally
bare
Christe
in
her
Wombe
(
as
the
Woman
thought
)
:
but
rather
by
a
liuely
faith
,
as
all
the
elect
are
blessed
.
christ
wil
not
be
acknowledged
carnally
,
but
spiritually
:
not
the
external
glory
is
to
be
beheld
in
him
,
but
the
Grace
of
redemption
by
which
wee
are
regenerate
.
This
Woman
thought
this
to
be
the
greatest
blessednesse
,
bycause
Mary
had
caried
him
in
her
Wombe
:
but
that
shee
accounted
to
be
the
greatest
,
was
the
least
.
Wee
ought
to
magnifie
that
,
but
there
are
greater
thinges
to
be
preferred
.
All
the
benefits
of
God
,
be
they
neuer
so
small
,
are
to
be
extolled
:
but
yet
not
so
as
that
wee
make
them
equall
to
the
greatest
.
As
for
example
,
we
ought
to
magnifie
God
for
our
corporall
Foode
in
this
lyfe
:
But
if
wee
so
stand
vpon
this
that
wee
forget
the
benefit
of
our
illumination
,
of
our
Redemption
and
the
gyft
of
euerlastinge
Lyfe
,
wee
doe
very
fondly
.
C.
Therefore
that
which
this
Woman
thoughte
to
bee
the
chiefest
honour
to
Mary
,
was
the
least
:
for
it
was
a
thinge
of
greater
exellency
for
her
to
be
gouerned
with
the
spirite
of
Christ
,
then
to
conceiue
the
fleshe
of
Christ
in
her
Wombe
:
to
haue
Christe
lyuing
in
her
spiritually
,
then
,
to
geeue
him
sucke
with
her
Pappes
.
To
be
short
,
the
glory
and
felicity
of
the
blessed
virgin
consisted
in
this
,
that
shee
was
made
a
member
of
her
sonne
,
that
she
might
be
a
new
creature
before
God
the
Father
.
Howbeit
for
another
cause
and
to
another
ende
Christ
seemeth
to
correct
the
voice
of
this
Woman
,
namely
,
bycause
she
omitted
that
in
the
praise
of
Chryste
which
was
the
principall
parte
,
how
that
in
him
saluation
was
offered
vnto
all
men
.
Therefore
that
was
a
colde
praise
in
the
which
there
was
no
mencion
made
of
his
praise
&
vertue
.
Wherefore
not
without
cause
,
Christe
challengeth
another
prayse
to
him selfe
,
least
his
mother
only
might
be
accounted
blessed
,
but
that
the
same
also
might
be
by
him
extended
vnto
vs
.
That
heare
the
word
of
God
&
keepe
it
]
C.
But
why
holding
his
peace
of
him selfe
doth
hee
make
mencion
onely
of
the
Woorde
of
God
?
Surely
,
bycause
by
this
meanes
,
hee
openeth
vnto
vs
all
his
treasures
:
bycause
without
the
Woorde
,
neyther
hath
hee
any
thing
to
do
with
vs
,
nor
wee
with
him
.
Seeing
therefore
he
doth
communicate
himselfe
with
vs
by
the
worde
,
he
doth
rightly
and
properly
cal
vs
to
the
hearing
of
the
same
,
that
he
may
be
made
ours
by
fayth
.
Now
we
see
what
the
answere
of
Christ
differeth
from
the
commendation
of
the
Woman
.
For
he
liberally
offereth
to
all
men
that
Grace
of
blessednesse
,
which
she
had
shut
vp
in
a
corner
:
and
he
teacheth
that
men
must
not
Iudge
of
him
after
a
common
maner
:
bycause
,
he
contayneth
in
him self
all
the
Treasures
of
heauenly
Lyfe
,
of
glory
,
and
of
blessednesse
,
the
which
he
dispenseth
by
the
worde
,
that
they
may
be
partakers
of
them
which
by
Fayth
imbrace
the
worde
.
For
the
Key
of
the
kingdome
of
heauen
is
the
free
adoption
of
God
,
which
wee
conceiue
by
the
worde
.
And
keepe
it
]
C.
We
must
first
heare
,
Ro.
10.17
.
and
then
obserue
and
keepe
the
Worde
of
God
.
For
,
bycause
faith
commeth
by
hearinge
,
wee
must
begin
a
spirituall
lyfe
with
hearing
.
But
bycause
simple
hearing
,
is
but
vaine
without
keepinge
(
euen
as
S.
Iames
teacheth
)
the
keeping
and
practising
of
the
word
is
also
added
,
●am
.
1.23
which
is
,
when
the
same
taketh
deepe
roote
in
our
hearts
that
it
may
bring
forth
fruite
.
Where
as
to
the
vnprofitable
hearer
the
preaching
of
the
woorde
,
is
but
a
beating
of
the
Ayre
.
A.
Whereuppon
Christe
sayd
,
Mat
7.26
.
●eb
.
4.2
Euery
one
that
heareth
of
me
these
sayings
and
doth
them
not
,
shal
be
likened
vnto
a
foolish
man
,
which
builte
his
house
vpon
the
Sande
:
and
the
Rayne
descended
,
and
the
fluddes
came
,
and
the
Wynds
blew
,
&
beate
vpon
that
house
,
and
it
fell
,
and
great
was
the
fall
of
it
.
29.
When
the
people
were
gathered
thycke
together
,
hee
began
to
say
,
This
is
an
euill
Nation
:
they
seeke
a
signe
,
and
there
shall
no
signe
bee
geuen
them
,
but
the
signe
of
Ionas
the
Prophet
.
R.
Now
Christe
maketh
answere
vnto
those
men
,
which
required
a
signe
from
heauen
,
that
thereby
they
might
know
this
Iesus
to
be
the
true
Messias
:
and
hee
prophesieth
that
grieuouse
afflictions
hang
ouer
their
heads
,
and
destruction
of
the
whole
Nation
.
Reade
the
12.
Chap.
of
Math.
vers.
38.
for
that
which
followeth
vnto
the
33.
vers.
And
for
the
33.
vers.
reade
the
5.
Cha.
Mat.
vers.
15.
but
specially
the
4.
of
Marke
,
vers.
21.
Also
for
the
rest
vnto
the
36.
vers.
reade
the
6.
Chap.
Math.
ver.
22.
36.
If
all
thy
body
therfore
be
cleare
,
hauing
no
parte
darke
,
so
shall
it
al
bee
full
of
lighte
,
euen
as
when
a
Candell
doth
lyghte
thee
wyth
brightnesse
.
E.
As
if
hee
should
say
,
If
thy
Eye
,
that
is
to
say
,
thy
mynde
,
thy
heart
,
be
simple
,
&
sincere
,
defiled
with
no
desiers
,
it
will
geue
vnto
all
the
members
the
light
thereof
,
insomuch
that
there
shal
bee
no
darkenesse
in
any
parte
of
the
body
,
the
whole
body
shall
not
be
subiect
vnto
darkenesse
,
but
it
shal
be
light
,
euen
as
all
the
house
is
lighte
,
when
the
Candell
shyneth
generally
to
all
.
By
the
name
of
lighte
,
rather
good
successe
and
happinesse
,
then
piety
and
righteousnesse
in
the
Scriptures
.
But
wee
must
not
so
vnderstande
this
place
,
as
thoughe
no
Synne
or
Error
shoulde
cleane
vnto
those
which
lyue
Godly
:
but
that
none
of
these
thinges
shall
raygne
ouer
them
,
and
that
they
shall
doe
nothinge
in
respect
of
euell
.
But
hauing
regarde
in
all
thinges
to
the
glory
of
the
Lord
,
they
shal
become
throughly
lighte
,
and
free
from
darkenesse
in
each
poynte
.
By
fayth
and
hope
,
wee
are
already
nothinge
but
lighte
,
accordinge
to
this
sayinge
,
Ephe.
5
8.
Yee
were
some
time
darkenesse
,
but
nowe
are
yee
lighte
in
the
Lord
.
And
God
now
imputing
no
sins
vnto
vs
,
who
dare
impute
the
same
?
37.
And
as
hee
spake
,
a
certaine
Pharisee
besoughte
him
to
dyne
wyth
him
:
and
Iesus
wente
in
and
sate
downe
to
meate
.
C.
This
Narration
doth
somewhat
agree
with
that
Doctrine
,
which
wee
haue
in
the
15.
Chapt.
Math.
that
externall
Rytes
deuysed
by
man
to
the
obseruation
whereof
the
Iewes
were
to
much
bent
)
were
by
all
meanes
neglected
by
Christe
,
that
hee
might
correct
the
superstition
of
the
people
,
specially
of
the
Scribes
.
God
had
commaunded
in
his
law
,
certaine
washings
,
thereby
profitably
to
exercise
them
in
true
purity
.
The
Iewes
being
not
contented
with
this
measure
,
Mark
.
7.6
.
Ihon.
2.6
added
many
other
washinges
,
as
that
a
man
should
not
eate
meate
before
hee
had
washed
.
To
this
vice
was
also
Ioyned
a
wicked
trust
,
because
they
regarding
not
the
spirituall
worship
of
God
,
thought
that
they
had
done
very
well
so
that
in
steede
of
the
truthe
,
they
had
fulfilled
the
f
gure
.
Christe
knowinge
that
the
contempte
of
this
Ceremony
woulde
not
be
without
offence
,
notwithstandinge
omitteth
the
same
,
to
shewe
that
GOD
regardeth
not
the
Externall
cleanenesse
of
the
fleshe
,
but
requireth
the
Spirituall
Ryghteousnesse
of
the
Heart
.
And
Iesus
wente
in
and
sate
]
R.
The
Lord
was
not
present
at
Feastes
as
a
common
Banquetter
,
but
that
he
mighte
seeke
occasion
by
all
meanes
to
teache
the
worde
of
God
.
And
beholde
that
which
hee
sought
for
,
hee
founde
by
good
oportunity
in
this
dinner
.
And
hee
sate
downe
of
purpose
(
as
it
seemeth
,
)
with
vnwashen
handes
.
For
the
next
vers.
reade
the
15.
Chap.
of
Math.
verse
.
2.
and
the
7.
Chapt.
of
Marke
vers.
3.
39.
And
the
Lord
sayd
vnto
him
,
Now
doe
yee
Pharises
make
cleane
the
outside
of
the
Cup
&
the
Platter
:
but
the
inwarde
parte
is
full
of
rauening
and
wickednesse
.
C
In
this
place
,
Christe
doth
not
reprehende
the
Pharises
,
as
hee
did
in
Mathew
,
and
in
Marke
,
bycause
they
worshipped
God
amisse
wyth
the
traditions
of
men
,
and
for
the
same
brake
the
Lawe
of
God
:
but
onely
toucheth
their
grosse
Hypocrisie
,
bycause
they
sought
to
be
pure
only
in
the
sighte
of
men
,
as
though
they
had
,
had
nothing
to
doe
with
God
.
R.
Christe
therefore
doth
not
reprehend
the
honesty
of
good
manners
,
neyther
doth
hee
forbyd
the
washing
of
handes
,
or
the
making
cleane
of
the
Cup
,
and
Platter
:
(
for
the
externall
cleannesse
of
handes
and
vessels
is
honest
,
neyther
doth
it
displease
God
if
it
please
man
)
but
he
toucheth
in
this
place
the
Hypocrisy
and
wicked
Opynion
which
the
Pharises
had
in
washinge
of
handes
and
in
the
cleansinge
of
Cuppes
and
Platters
.
For
in
respect
of
this
externall
cleanenesse
,
they
neglected
the
true
and
spiritual
purity
commaunded
in
the
Law
,
as
thoughe
God
were
contented
with
outward
washing
onely
.
C.
And
this
reprehension
pertayneth
to
all
Hypocrites
,
and
specially
to
them
which
grounde
righteousnesse
vpon
Ceremonies
commaunded
of
God
.
And
therefore
Christe
cōprehenteth
more
than
if
he
had
sayd
the
God
is
worshipped
in
vayne
with
the
commaundements
of
men
:
bycause
hee
doth
generally
condemne
the
Error
,
that
God
is
worshipped
with
Ceremonies
not
spiritually
,
with
faith
,
and
a
pure
heart
.
The
like
place
is
to
be
read
in
the
23.
Chapt.
of
Math.
vers.
25.
40.
Yee
Fooles
did
not
hee
that
made
that
which
is
wythout
,
make
that
which
is
within
also
?
C.
Christe
by
this
reason
reprehendeth
the
foolishnesse
of
the
Pharises
,
bycause
GOD
,
who
hath
made
as
well
the
inwarde
soule
of
man
,
as
his
body
,
cannot
be
pleased
wyth
externall
shew
only
.
For
this
doth
greatly
deceiue
men
,
bycause
eyther
they
doe
not
consider
that
they
haue
to
doe
with
God
,
or
ells
according
to
the
vanity
of
their
sence
they
transforme
him
,
as
though
hee
did
differ
nothing
from
a
mortall
man
.
Make
that
which
is
within
also
?
]
R.
There
are
some
which
expounde
these
wordes
thus
,
Yee
fooles
,
can
it
be
that
hee
which
purgeth
those
things
which
bee
outwarde
,
should
also
make
cleane
those
things
which
be
within
?
No
verely
.
For
the
Lord
sayth
by
the
Prophet
,
This
People
commeth
neare
me
with
their
mouth
,
Esay
.
29
13
Mat.
15.8
.
&
honor
mee
with
their
Lyps
,
but
their
heart
is
far
from
me
,
and
in
vayne
doe
they
worship
mee
,
teachinge
Doctrines
the
Precepts
of
men
.
If
therefore
mans
Externall
institucions
by
supersticion
might
purge
the
minde
from
sinnes
,
then
the
Doctrines
&
Precepts
of
men
should
not
be
reiected
,
neyther
shoulde
they
bee
condemned
which
honour
God
with
their
Lyps
,
and
yet
haue
their
heart
bent
against
God
.
A.
But
the
former
exposition
commeth
nearer
the
mynde
of
Christe
.
41.
But
rather
gieue
Almes
of
those
things
which
are
present
,
&
behold
al
things
are
cleane
vnto
you
.
C.
Christe
according
to
his
maner
calleth
the
Pharises
from
ceremonies
to
cha●●ty
,
pronouncing
that
both
men
&
meates
,
are
clensed
not
with
Water
,
but
wyth
liberality
.
R.
And
bycause
he
had
sayd
that
they
were
full
of
rapine
&
mallice
,
inuiting
them
nowe
to
repentance
hee
willeth
them
to
geue
Almes
,
that
as
well
their
inwarde
as
their
outward
parts
might
be
cleane
,
as
in
steede
of
rapine
,
to
haue
Charity
,
&
in
steede
of
mallice
,
liberallity
towards
all
men
.
Mat.
23.26
For
those
things
which
are
externall
cannot
bee
cleane
,
vntill
that
which
is
internal
be
purged
.
For
from
a
pure
minde
by
faith
,
pure
thoughts
,
wordes
and
deedes
doe
spring
.
Therefore
when
he
commaundeth
to
geue
Almes
,
he
exhorteth
to
repentance
,
when
he
commaundeth
to
purge
the
which
is
within
,
he
dehorteth
from
rapine
and
mallice
,
that
good
fruits
may
follow
.
The
like
of
this
we
reade
in
the
Prophet
,
Washe
you
,
Esay
.
1
16
make
you
cleane
,
put
away
your
euell
thoughts
out
of
my
sighte
:
ceasse
from
doinge
euill
:
Learne
to
doe
well
,
apply
your selues
to
equity
,
deliuer
the
opressed
,
helpe
the
Fatherlesse
to
his
right
,
let
the
Wydowes
complainte
come
before
you
:
And
then
goe
to
saith
the
Lord
,
let
vs
talke
together
:
thoughe
your
sinnes
be
as
red
as
scarlet
,
they
shal
be
as
white
as
snowe
.
[
And
behold
all
thinges
are
cleane
vnto
you
]
C.
By
these
words
,
Christe
doth
neyther
extenuate
the
grace
of
God
,
nor
yet
reiecte
the
Rytes
&
Ceremonies
of
the
Law
as
vaine
&
vnprofitable
:
bicause
he
speaketh
against
those
which
carelesly
serue
God
with
bare
signes
:
as
if
he
had
sayd
,
that
is
only
a
lawful
vse
which
sanctifieth
the
meates
:
and
they
do
rightly
&
iustly
vse
their
meates
,
which
of
their
aboundance
help
the
neede
of
the
poore
.
Therefore
it
were
better
to
geue
almes
of
the
plenty
which
ye
may
spare
,
them
scrupulosly
to
neglect
the
poore
,
by
washing
of
hands
&
cups
.
And
wheras
the
Papists
vpon
this
place
do
infer
,
the
almes
deedes
are
satisfactions
by
which
we
are
delyuered
&
clensed
from
our
sinnes
,
it
is
fond
that
it
neede
not
any
refutacion
.
For
Christ
doth
not
here
shewe
with
what
pryce
we
may
here
seeke
to
get
remission
of
sinnes
:
but
declareth
that
they
do
eate
breade
purely
,
which
geue
parte
vnto
the
poore
.
R.
The
Conscience
is
not
purged
but
by
repentance
The
which
repentance
consisteth
of
two
partes
:
the
one
by
the
acknowledginge
of
our
sinnes
,
and
the
other
by
fayth
,
bycause
through
Christe
,
sinnes
are
remitted
.
Therefore
when
as
Christe
commaunded
the
Pharises
to
pourge
their
conscience
from
sinnes
,
by
the
same
also
he
admonished
them
to
acknowledge
their
sinnes
,
and
to
beleue
that
they
are
forgeuen
by
Christe
.
A.
For
he
alone
can
reconcile
vs
vnto
God
,
and
make
satisfaction
for
our
sinnes
.
Then
he
addeth
the
fruites
of
repentance
,
which
are
the
workes
of
Charity
proceeding
from
a
true
fayth
.
For
the
exposition
of
the
rest
which
followeth
vnto
the
52.
vers.
reade
the
23.
Chapter
of
Math.
vers.
23.
and
4.
52.
Wo
vnto
you
yee
Lawears
:
for
yee
haue
taken
away
the
Key
of
Knowledge
:
yee
entered
not
in
your selues
,
&
them
that
came
in
,
yee
forbad
.
The
Key
of
Knowledge
]
E.
That
is
to
say
,
yee
haue
taken
vpon
you
the
office
of
teachinge
.
B.
The
key
,
is
erudition
and
instruction
:
for
to
explicate
the
metaphor
,
he
addeth
of
knowledge
:
signifying
by
the
Key
of
knowledge
the
explication
of
the
scriptures
,
&
instruction
in
religion
.
This
Key
is
not
a
certaine
externall
lordship
,
or
rule
in
this
Worlde
:
but
it
is
the
publique
Mystery
of
preaching
the
worde
of
God
:
by
the
which
Mynistery
the
kingdome
of
Heauen
is
opened
and
shut
.
Whose
sinnes
yee
remit
they
are
remitted
:
Iho.
20.23
Mat.
23.13
(
sayth
Christe
)
and
whose
sinnes
yee
retaine
they
are
retayned
.
53.
When
hee
thus
spake
vnto
them
,
the
Lawears
and
the
Pharises
began
to
vrge
him
vehemently
,
and
to
prouoke
hym
to
speake
many
thinges
:
54.
Layinge
wayght
for
him
,
and
seekinge
to
catche
somethinge
out
of
his
mouth
,
whereby
they
myght
accuse
him
.
C.
Nowe
Luke
hauinge
repeated
diuers
maledictions
,
concludeth
at
the
length
,
that
all
the
Scribes
were
the
more
styrred
vp
against
Christe
,
in
somuch
that
captiously
they
soughte
to
get
some
aduauntage
of
his
wordes
.
A.
Thus
wee
see
the
disposition
of
the
Scribes
and
Pharises
,
who
were
vtterly
hardned
in
their
impiety
.
The
more
they
are
reprehended
and
called
to
saluation
,
the
farther
of
they
goe
from
the
same
.
To
them
agreeth
that
which
the
Prophet
spoke
concerninge
their
Auncetors
,
Thou
hast
scourged
them
,
but
they
tooke
no
repentance
,
Iere.
5.3
thou
hast
corrected
them
for
amendment
,
but
they
refused
thy
correction
,
they
made
their
faces
harder
then
a
stone
,
&
would
not
amend
.
R.
And
although
Christ
did
not
reprehend
them
to
destroy
them
,
yet
notwithstanding
those
peruerse
Contemners
of
Gods
Iudgements
,
lay
snares
for
Christ
,
to
render
euill
for
good
.
And
this
is
the
fashyon
of
pestilent
men
,
to
hate
nothing
more
then
wholsome
reprehensions
.
Whereby
they
mighte
accuse
him
]
For
they
knew
that
they
could
not
destroy
him
excepte
they
had
somewhat
to
accuse
him
to
the
Deputy
.
FINIS
.
❧
THE
XII
.
CAP.
IN
the
meane
time
when
there
were
gathered
together
an
innumerable
multitude
of
people
,
in
so
much
that
they
trod
one
another
,
he
began
to
say
vnto
his
Disciples
,
first
of
all
beware
of
the
leuen
of
the
Pharises
,
which
is
Hypocrisie
.
R.
Christe
now
returneth
to
geue
instructions
vnto
his
Disciples
,
that
he
mighte
confirme
and
grounde
them
in
wholsome
doctrine
,
and
mighte
arme
them
against
daungers
to
come
,
whom
hee
mynded
to
make
Teachers
of
the
whole
Worlde
.
Concerning
this
Leuen
,
reade
in
the
16.
Chapt.
Mat.
vers.
5.
For
the
exposition
of
the
rest
which
followeth
vnto
the
10.
ver.
reade
10.
of
Mat.
beginning
at
the
26.
vers.
For
the
10.
vers.
reade
the
12.
of
Math.
vers.
31.
And
for
the
11.
&
12.
verses
,
reade
10.
of
Math.
vers.
19.
and
of
Marke
13.
vers.
11.
13.
One
of
the
company
sayde
vnto
him
,
Maister
,
speake
to
my
Brother
,
that
hee
deuide
the
Inheritance
with
mee
.
R.
This
man
bewrayeth
hys
notable
ignoraunce
,
in
that
hee
knewe
not
the
kingdome
of
the
Messias
nor
the
ende
of
his
offyce
.
●sal.
72.2
.
For
hearing
out
of
the
Prophets
,
that
the
Messias
shoulde
establishe
the
kingdome
of
Dauid
in
iudgment
and
in
righteousnesse
,
and
should
Iudge
the
poore
with
equity
:
and
had
●eard
also
that
this
Iesus
was
the
Messias
,
which
taught
that
no
man
ought
to
doe
harme
vnto
his
Neighbour
,
he
thought
that
Iesus
oughte
not
onely
to
teache
wyth
Woordes
,
but
also
to
shewe
with
deedes
,
that
one
ought
not
to
hurte
another
.
A.
Therefore
he
calleth
Christ
to
proceede
against
his
brother
of
his
authority
.
Speake
vnto
my
brother
(
sayth
hee
)
to
deuide
the
Inheritance
with
mee
.
As
if
he
should
say
.
Seeing
thou
seemest
to
bee
the
Messias
,
and
dost
so
often
times
teach
Brotherly
loue
,
bring
to
passe
that
my
brother
may
shewe
that
in
deede
towards
mee
,
which
thou
teachest
in
worde
,
and
which
the
office
of
the
Messias
requireth
.
Hee
bewrayeth
also
here
his
couetousnesse
.
For
whereas
Christe
called
his
Dysciples
to
the
confession
of
his
Name
,
and
commaunded
them
to
prepare
them selues
against
the
persecution
to
come
:
this
man
as
thoughe
no
daunger
were
at
hand
,
was
so
tyed
to
his
Inheritance
,
that
hee
sought
for
nothing
els
,
but
for
the
riches
&
pleasures
of
this
Worlde
,
and
seeketh
not
to
follow
Christe
,
but
to
gather
riches
together
,
as
may
easely
be
noted
by
the
Sermon
of
Christe
followinge
.
For
this
cause
Chryste
reprehendeth
both
his
ignorance
&
his
couetousnesse
.
14.
And
he
sayd
vnto
him
:
Man
,
who
made
mee
a
Iudge
,
or
a
deuider
ouer
you
.
C.
The
Lord
being
required
to
geeue
his
Iudgmente
for
the
deuidinge
of
the
Inheritance
refused
the
same
.
Question
.
But
seeing
this
thinge
tended
to
the
mayntayning
of
Brotherly
concord
,
and
seeing
it
was
the
office
of
Christe
,
not
only
to
reconcile
men
vnto
God
,
but
also
to
bringe
them
to
mutuall
agreement
:
it
may
be
demaunded
what
was
the
stay
why
hee
did
not
take
away
the
contencion
betwene
the
two
bretheren
.
Surely
,
Aunswere
.
it
apeareth
that
there
were
two
causes
why
he
abstained
from
the
office
of
Arbyterment
.
The
first
was
,
bicause
the
Iewes
thought
that
the
kingdome
of
the
Messias
should
bee
an
Earthly
kingdome
,
hee
would
not
mayntayne
their
Error
by
that
Example
.
For
if
they
had
seene
him
to
deuide
Inherytaunces
,
the
rumor
thereof
shoulde
by
and
by
haue
bene
spread
abroade
.
So
in
like
maner
many
looked
for
a
Carnall
Redemption
,
the
which
they
too
earnestly
desired
:
the
wicked
boasted
that
he
went
about
to
make
a
chaunge
,
and
to
pull
away
the
state
of
the
Romaine
Empyre
.
Wherefore
,
hee
coulde
not
doe
better
then
geue
this
answere
,
by
which
they
might
all
know
that
the
kingdome
of
Christe
was
spirituall
.
Therefore
,
let
vs
also
learne
soberly
to
behaue
our selues
,
and
to
take
nothinge
in
hande
,
that
may
cause
vs
to
bee
euell
spoken
of
.
Furthermore
,
the
purpose
of
the
Lorde
was
to
put
a
difference
betwene
the
Polliticall
gouernment
of
this
Worlde
,
and
the
gouernment
of
the
Church
.
For
hee
was
ordayned
of
the
Father
to
be
a
Teacher
,
who
with
the
Sworde
of
the
Woorde
should
cut
the
thoughts
,
&
Affections
of
men
,
and
pearce
into
their
foules
.
☞
Thus
the
latrocinie
and
Robbery
of
the
Pope
and
his
is
condemned
,
who
boastinge
them selues
to
bee
the
Sheepheardes
of
Christe
,
do
take
vppon
them
to
inuade
ear●hly
&
prophane
Iurisdiction
.
For
there
shal
be
somewhat
lawfull
of
it selfe
which
shall
not
pertayne
to
euery
one
.
Wherefore
Christe
woulde
not
haue
all
thynges
mixte
,
and
confounded
.
For
the
gouernment
of
the
Church
is
spirituall
,
&
the
politicall
gouernment
pertayneth
to
the
common
life
of
men
.
We
must
therefore
alwayes
haue
respect
vnto
our
calling
,
and
what
is
meete
for
the
fame
.
For
those
things
which
are
most
exellent
,
are
somtime
in
the
sight
of
God
most
vile
.
There
was
also
a
3.
particuler
cause
,
namely
bycause
Christ
saw
that
this
man
leauing
the
doctrine
of
God
,
had
respect
vnto
his
domesticall
profite
.
And
this
disease
is
to
generall
and
common
,
in
somuch
that
many
professing
the
Gosple
let
not
to
abuse
the
same
,
by
making
it
a
cloake
to
couer
their
couetousnesse
.
Wee
may
easly
gather
this
by
the
circumstance
of
exhortacion
:
for
except
the
man
had
abused
the
titell
of
the
Gospell
for
hys
owne
Gayne
,
occasion
had
not
bene
gieuen
vnto
Christe
to
condemne
couetousnesse
.
Therefore
the
text
doth
sufficiently
shew
that
this
man
was
but
a
counterfeit
Disciple
,
whose
minde
was
wholly
occupied
with
his
land
&
commodity
.
Moreouer
the
Anabaptists
do
to
absurdly
infer
vppon
this
place
,
that
it
is
not
lawefull
for
a
Christian
man
to
deuide
Inheritances
,
or
to
take
vpon
him
any
ciuill
office
.
Whereas
Christe
only
denyeth
him selfe
to
be
a
Iudge
,
bycause
he
was
ordayned
of
the
Father
to
another
ende
.
Let
this
therefore
be
as
rule
vnto
vs
,
to
keepe
euery
man
wythin
the
boundes
of
his
callinge
whereunto
he
is
called
of
God
.
15.
And
hee
sayde
vnto
them
,
Take
heede
and
beware
of
couetousnes
:
for
no
mans
Life
standeth
in
the
abundance
of
the
things
which
hee
possesseth
.
Take
heede
,
beware
of
couetousnes
]
E.
For
couetousnes
,
the
Greeke
word
is
Pleonexia
,
which
signifieth
an
insatiable
desier
,
of
the
which
Christe
commaundeth
vs
to
take
heede
.
[
For
no
mans
Life
standeth
in
the
abundance
]
By
which
words
the
spring
&
internall
originall
,
from
whence
an
insatiable
desier
of
hauing
doth
come
,
is
noted
.
For
bycause
men
do
commonly
iudge
him
to
bee
happy
,
which
possesseth
most
,
&
doe
imagine
ryches
to
bee
the
cause
of
a
blessed
life
:
hereof
commeth
the
imoderate
desier
,
which
sendeth
out
his
flames
like
a
hoate
Fornace
,
&
yet
neuertheles
is
nothing
abated
in
heate
within
.
But
if
wee
were
persuaded
,
the
riches
were
but
necessary
helps
for
this
present
life
,
which
the
Lord
reacheth
vnto
vs
with
his
hand
,
&
the
vse
whereof
he
blesseth
,
this
only
cogitacion
would
easly
asswage
al
wicked
desiers
:
that
which
the
faithful
know
to
be
true
by
experience
.
For
whereupon
commeth
it
to
passe
that
they
hange
vpon
God
alone
,
but
only
bicause
they
do
not
tye
&
submit
their
lyfe
vnto
abundance
,
but
do
only
rest
themselues
vpon
the
prouidence
of
God
,
who
alone
,
doth
both
sustaine
vs
with
his
power
,
&
also
geueth
vnto
vs
so
much
as
is
needefull
?
And
that
which
is
spoken
heere
of
Ryches
,
may
be
extended
to
honors
,
&
to
all
the
helpes
of
this
presente
life
.
16.
And
he
put
forth
a
similitude
vnto
them
,
sayinge
,
The
ground
of
a
certaine
ryche
man
brought
forth
plentifull
fruites
.
C.
This
similitude
doth
set
forth
as
in
a
glasse
the
proportion
of
that
sentence
,
the
men
liue
not
in
their
aboundance
.
For
when
life
is
taken
away
from
the
most
riche
,
what
doth
it
help
that
they
haue
heaped
together
much
ryches
?
We
all
graunt
this
to
be
true
:
yet
notwithstanding
few
regarde
the
same
:
but
rather
all
men
for
the
most
parte
doe
so
order
their
Liues
,
that
they
goe
quite
from
God
,
placinge
their
life
in
the
present
abundance
of
things
.
Therefore
all
men
must
needes
waken
them selues
,
least
they
fayninge
them selues
to
be
blessed
with
ryches
,
doe
tangle
them selues
in
the
Snares
of
Couetousnesse
.
Plentifull
fruites
]
First
of
all
wee
see
here
the
truth
of
this
common
Prouerbe
,
The
more
wicked
,
the
more
fortunate
.
For
the
riche
man
of
whom
mencion
is
made
here
was
wicked
,
&
yet
notwithstanding
his
Land
brought
forth
plentifull
fruite
.
What
meaneth
Moses
then
to
write
sayinge
that
vngodlinesse
is
accurssed
.
If
thou
wilt
not
hearken
(
saith
hee
)
to
the
voyee
of
the
Lord
thy
God
,
Deu
28.17
curssed
shalt
thou
be
in
the
fielde
,
&
curssed
in
thy
Barne
.
&c.
Why
then
was
the
fielde
of
the
wicked
ryche
man
blessed
?
Question
.
The
word
of
the
Lord
pronounced
by
Moses
is
not
in
vaine
.
For
so
God
hath
ordained
that
blessing
and
good
should
befall
the
Godly
,
and
curssinge
,
and
euell
happen
to
the
wicked
.
Yet
notwithstanding
God
doth
somtime
suffer
his
ordinance
to
be
chaunged
,
to
the
which
he
is
not
tyed
,
partly
that
by
this
meanes
hee
may
declare
his
exceeding
clemencie
,
Mat.
5.45
.
by
which
hee
suffereth
hys
Sunne
to
shyne
vpon
the
euell
,
and
his
Rayne
to
fall
vpon
the
vniust
:
partely
that
thereby
hee
may
declare
that
there
shal
be
another
Iudgement
and
another
world
,
in
the
which
,
all
thinges
shal
be
ordred
not
by
words
only
(
as
in
this
worlde
it
is
seene
)
but
by
deede
according
to
lawfull
order
:
partely
that
hee
may
exercise
the
good
and
Godly
in
Fayth
,
and
to
driue
them
to
seeke
after
the
ryches
to
come
:
and
partely
to
call
the
euell
by
this
goodnesse
to
repentance
,
and
that
if
they
doe
not
repente
,
hee
may
more
grieuously
afflicte
and
punishe
them
.
Hereupon
the
Prophet
sayth
,
Iere.
12.3
.
Psal.
73.
●8
Take
them
away
,
lyke
as
a
flocke
is
caryed
to
the
slaughter
house
,
and
appoynte
them
for
the
day
of
slaughter
.
Therefore
when
the
fieldes
of
this
riche
man
brought
forth
plentiful
fruit
it
was
not
for
the
deserte
of
his
Godlinesse
(
bycause
he
was
a
wicked
man
)
but
that
he
might
be
inuited
to
repentance
,
and
that
if
he
did
not
repent
,
his
punishment
should
be
the
more
.
C.
Furthermore
in
this
parable
,
is
set
forth
vnto
vs
the
transitory
breuity
of
this
lyfe
:
Secondly
how
litle
ryches
profit
to
the
prolonging
of
this
Lyfe
.
Thirdly
,
(
which
is
not
expressed
,
but
may
easely
bee
gathered
by
that
which
went
before
)
that
this
is
a
notable
reamedy
for
the
faythful
,
that
asking
their
dayly
breade
of
the
Lord
,
whether
they
be
ryche
,
or
poore
,
they
must
stay
them selues
vpon
his
prouidence
only
.
17.
And
he
thought
within
himselfe
,
sayinge
,
what
shall
I
doe
,
bycause
I
haue
no
roume
where
to
bestow
my
fruites
?
R.
Here
is
declared
the
carefulnesse
of
the
ryche
man
.
For
there
is
nothinge
spoken
here
which
wee
see
not
dayly
in
ryche
men
,
which
are
made
drunken
with
their
aboundance
,
which
perswade
themselues
of
immortallity
in
this
life
,
who
notwithstandinge
shall
dye
in
this
florishing
state
,
being
their
owne
Executioners
,
&
worse
to
them selues
then
are
any
other
.
And
specially
God
taketh
away
in
their
life
,
when
they
might
inioy
theyr
aboundance
.
Othersome
he
taketh
away
in
the
midest
of
their
Race
,
when
they
haue
a
burninge
Desier
to
those
thinges
which
they
thinke
necessary
for
them
.
Many
hee
suffereth
to
come
so
farre
,
vntill
they
haue
gotten
a
great
heape
of
goods
:
and
then
hee
remooueth
them
,
euen
as
one
shoulde
take
a
man
from
the
table
when
many
dainty
dishes
,
and
delicates
are
furnyshed
vpon
the
same
.
All
men
know
this
to
bee
true
,
but
yet
it
is
not
printed
in
their
myndes
,
seeinge
they
shew
themselues
not
to
feare
that
which
is
so
common
.
And
this
falt
is
in
vs
all
,
that
we
will
neyther
know
our selues
,
nor
our
condition
.
18.
And
hee
sayd
,
this
will
I
do
,
I
will
pull
downe
my
Barnes
,
&
builde
greater
,
and
therein
will
I
gather
all
my
fruites
and
my
goods
.
A.
Although
ryche
men
be
proude
,
bicause
of
the
aboundance
of
their
goods
which
they
possesse
.
C.
Yet
notwithstanding
to
this
pryde
is
Ioyned
dystrust
,
bycause
they
being
full
are
neuer
satisfied
:
euen
as
this
ryche
man
inlargeth
his
barnes
,
as
though
his
Belly
were
not
full
ynough
wyth
hys
fyrst
barnes
.
And
yet
notwythstanding
Chryst
doth
not
precisely
condemne
this
,
that
the
husband
man
should
be
careful
&
dilligent
in
laying
vp
his
increase
,
but
he
condemneth
the
insatiable
desire
of
the
ryche
glutton
:
who
know
not
the
true
vse
of
plentyfull
increase
.
R.
Agaynst
thys
immoderate
desire
of
hauing
,
Paule
wryteth
at
large
,
but
specially
when
he
sayth
,
1.
The.
6.9
.
They
that
wil
be
ryche
fal
into
temptacion
and
Snares
,
and
into
many
foolish
&
noisome
lusts
which
drowne
men
in
perdition
and
distruction
.
For
loue
of
money
is
the
roote
of
all
euill
,
which
whyle
some
lusted
after
,
they
erred
from
the
fayth
,
and
pearsed
them selues
throughe
wyth
many
swordes
.
19.
And
I
will
say
to
my
Soule
,
Soule
thou
hast
much
goods
,
layde
vp
in
store
for
many
yeares
,
take
thyne
ease
,
eate
,
drinke
,
and
be
merry
.
C
Hys
words
are
thus
much
in
effect
,
I
wyll
say
vnto
my selfe
,
I
will
comfort
my selfe
,
bycause
at
the
length
,
my
desire
and
affections
are
somewat
satisfied
.
Therefore
this
worde
(
Soule
)
is
here
taken
for
the
desire
,
accordinge
to
the
maner
of
the
Hebrews
,
who
vse
to
say
,
My
soule
,
when
they
meane
their
Affections
.
And
this
Hebrewe
Pariphrasis
is
of
great
force
.
As
if
one
shoulde
say
vnto
another
,
What
doth
thy
heart
?
It
is
more
effectuall
than
if
hee
should
say
,
What
dost
thou
?
and
yet
all
is
one
.
So
also
the
Prophet
Dauid
,
Say
vnto
my
soule
,
Psa.
3●
.
I
am
thy
saltion
.
[
Take
thyne
ease
,
eate
,
drinke
,
be
merry
]
C.
Now
he
remembreth
not
that
he
is
any
more
a
man
,
but
is
proude
of
his
aboundance
,
as
though
he
were
no
more
vnder
the
hand
of
God
.
And
wee
see
daily
euident
Examples
of
such
insolency
and
pride
in
prophane
and
wicked
men
,
who
thinke
that
when
they
are
in
the
middest
of
theyr
riches
they
are
as
safe
from
Death
,
as
if
they
were
in
a
Castell
of
Brasse
.
But
the
Faithfull
know
that
theyr
Life
hangeth
by
a
threede
:
Notwithstanding
they
take
theyr
rest
,
&
eate
theyr
meate
in
safety
knowing
that
they
are
gouerned
of
God
.
20.
But
God
sayde
vnto
him
.
Thou
Foole
.
This
Nighte
will
they
fetch
againe
thy
soule
from
thee
,
then
whose
shal
those
things
be
,
which
thou
hast
prouided
?
(
Thou
Foole
this
Night
)
C.
Thys
is
an
Allusion
in
the
name
of
Soule
.
Fyrst
,
the
Riche
man
spake
vnto
hys
Soule
,
as
to
the
place
of
all
his
Affections
:
and
now
in
this
place
is
mente
the
Life
or
vitall
Spyrit
.
BV.
Therefore
the
sence
is
this
.
This
Night
shall
thy
Life
be
taken
away
from
thee
:
Thou
perswadest
thy selfe
that
thou
shalt
liue
many
yeres
,
which
thou
shalte
spende
in
pleasure
,
and
for
the
which
thou
haste
gathered
together
a
huge
heape
of
treasure
but
thou
shalt
not
line
vntill
to
morrowe
.
(
This
Night
will
they
feech
agayne
thy
Soule
)
In
these
wordes
our
Saour
Chryst
teacheth
,
that
the
Lyfe
of
man
is
taken
away
euery
momente
,
euen
when
men
thinke
them selues
most
stronge
against
death
by
reason
of
theyr
Riches
.
And
in
this
,
this
Rich
man
is
conuinced
of
foolishnesse
,
in
that
he
knew
not
that
his
life
depended
vpon
another
.
B.
And
heere
also
may
be
noated
the
difference
betweene
the
Godly
and
the
Vngodly
.
For
the
Soule
is
not
as
it
were
violentlie
taken
away
from
a
Godly
and
iust
man
,
but
he
himselfe
commendeth
the
same
vnto
God
the
Father
Ioyfully
&
wyllingly
,
neyther
doth
he
abhorre
death
.
21.
So
is
he
that
gathereth
riches
to
himselfe
,
and
is
not
rich
towardes
God
.
S.
This
is
the
application
of
the
similitude
,
by
which
Chryst
declareth
that
the
Riches
of
this
world
cannot
saue
.
As
if
he
should
say
.
Thou
hast
the
Example
and
state
of
man
which
laied
vp
for
himselfe
the
Riches
of
this
world
,
and
was
onely
riche
to
himselfe
,
and
was
not
Rich
towardes
God
,
who
desireth
to
be
refreshed
in
his
members
by
those
to
whome
temporall
thinges
are
geuen
.
(
And
is
not
rich
towards
God
.
)
Seeing
that
this
is
a
comparison
,
we
must
take
the
exposition
of
one
parte
from
the
other
,
Therefore
let
vs
shew
what
this
meaneth
that
a
man
must
be
rich
towards
God
,
in
the
sight
of
God
.
They
which
are
meanely
exercised
in
the
Scriptures
know
that
the
Greke
word
(
Eis
)
which
signifieth
towards
is
oftentimes
taken
for
(
En
)
whych
signifieth
(
In
)
?
But
whether
we
say
towards
God
:
Or
In
God
,
it
maketh
no
matter
:
because
this
is
the
summe
,
that
they
are
Riche
to
God
wardes
,
which
trusting
not
in
Earthly
things
,
depend
vppon
his
prouidence
onely
.
Neyther
maketh
it
any
matter
whether
they
haue
plenty
or
skarcity
,
so
that
they
doe
daily
craue
of
the
Lord
theyr
daily
bread
.
A.
Paule
then
was
ryche
towards
God
,
which
sayd
.
I
knowe
how
to
be
low
and
how
to
exceede
:
I
am
instructed
both
to
be
full
and
to
be
hungary
,
Phili.
4.1
both
to
haue
plenty
and
to
suffer
neede
.
The
same
Apostle
sayth
that
they
bee
rich
towards
God
which
are
not
hie
minded
,
which
trust
not
in
vncertaine
Riches
but
in
the
liuing
God
,
which
doe
good
which
are
rich
in
good
Workes
which
are
ready
to
geue
and
to
distribute
.
C.
But
this
is
the
end
of
the
Parable
that
theyr
Counsailes
are
voyde
and
frustrate
,
and
theyr
deuises
Foolish
which
trusting
to
the
abundaunce
of
theyr
Riches
haue
not
theyr
onelye
confidence
in
God
,
and
are
not
contented
with
their
measure
,
and
not
ready
to
suffer
both
prosperitie
and
Aduersitie
,
who
shal
at
the
last
haue
that
punishment
which
is
due
to
theyr
Vanitie
.
R.
To
this
effecte
Salomon
wryteth
,
saying
.
There
is
yet
a
Plague
vnder
the
Sonne
,
and
it
is
a
generall
thynge
amonge
men
:
When
God
geueth
a
Man
Riches
,
Goodes
and
honor
,
so
that
he
wanteth
nothinge
of
all
that
his
heart
can
desire
,
and
yet
God
geueth
him
not
leaue
to
enioy
the
same
but
another
man
spendeth
them
.
A
Let
vs
harken
therefore
to
that
excellent
Counsayle
of
Dauid
saying
.
If
Riches
increase
,
Psal.
62
,
11
set
not
thy
Hearte
vpon
them
.
For
when
a
Riche
man
dyeth
he
shall
carry
none
of
his
goods
with
him
neyther
shal
his
Pompe
follow
him
.
22
And
he
spake
vnto
his
Disciples
.
Therefore
I
say
vnto
you
take
no
thought
for
your selfe
,
what
yee
shall
eate
,
neither
for
the
Bodye
what
ye
shall
put
on
.
R.
Although
this
Sermon
of
Chryst
pertayneth
to
all
the
Godly
,
yet
notwithstanding
it
was
moste
necessarie
for
the
Apostles
of
the
Lord
.
For
seeing
the
time
was
come
that
they
must
be
sente
,
not
onely
into
Galile
and
into
Iury
,
but
also
into
the
whole
World
,
to
preach
the
Gospell
of
Chryst
,
firste
of
all
,
they
were
called
away
from
their
handy
occupations
,
with
the
which
hitherto
they
had
got
theyr
liuing
.
Secondly
,
as
yet
publique
parishes
and
Stipendes
were
not
appointed
to
the
ministers
of
the
Gospell
.
As
yet
Couetousnes
flowed
in
men
,
insomuch
that
no
man
coulde
hope
for
any
Liberallity
at
theyr
hands
.
Finally
Chryst
was
so
poore
in
this
Worlde
(
because
hee
would
be
so
to
make
vs
Rich
)
that
he
could
not
geue
vnto
his
Apostles
sufficient
prouision
.
It
is
no
marueyle
therefore
if
they
were
so
carefull
for
Foode
and
Apparell
,
insomuch
that
they
thought
rather
to
follow
theyr
occupation
againe
,
then
the
calling
of
the
preaching
of
the
Gospell
.
Chryst
with
this
Sermon
comforteth
theyr
carefull
cogitation
,
and
exhorteth
them
to
set
aside
this
carefulnes
:
to
the
whych
Exhortation
hee
addeth
very
stronge
Arguments
by
which
he
sheweth
that
it
is
not
onely
superfluous
,
but
also
great
vnbeliefe
to
be
carefull
for
fode
and
Apparell
,
as
to
forsake
Godds
calling
,
and
to
follow
the
desires
of
the
Flesh
.
For
this
,
and
the
reste
whych
followeth
vnto
the
29.
Verse
.
Reade
the
sixte
Chapter
of
Math.
verse
25.
29.
And
aske
not
what
ye
shall
eate
,
or
what
yee
shall
drinke
,
neither
be
ye
of
doubtfull
mynde
.
(
Neither
bee
ye
of
doubtful
mynde
)
Thys
Verse
agreeth
with
the
laste
sentence
of
the
sixte
Chapter
of
Math.
in
the
which
chapter
we
haue
at
large
the
Exposition
of
this
Verse
,
and
the
rest
also
which
followeth
vnto
the
32.
Verse
.
32.
Feare
not
little
Flocke
,
for
it
is
your
Fathers
Wyll
to
geue
you
a
Kingdome
.
(
Fear
not
)
C.
By
this
sentence
Christ
confirmeth
the
Faith
and
trust
whereunto
he
exhorted
his
disciples
.
R.
And
he
vseth
an
Argument
of
the
more
to
lesse
,
thus
:
Will
not
hee
which
intendeth
to
geue
you
a
heauenly
kingdom
geue
those
thinges
also
which
are
necessary
for
this
Corporall
Life
?
Seeing
he
promiseth
a
Heauenly
Kyngedome
,
we
must
thinke
also
that
all
things
necessary
to
Saluation
are
promised
.
C.
For
how
should
God
deny
corruptible
foode
vnto
his
Seruants
whom
he
hath
adopted
to
bee
heyres
of
hys
Kingdome
.
R.
When
I
sent
you
forth
(
sayth
he
)
without
Wallet
,
Luk.
22.35
Scryp
,
or
Shoes
,
did
you
want
any
thing
?
And
they
sayd
vnto
him
.
Wee
wanted
nothing
.
(
Little
Flocke
)
He
calleth
them
a
litle
Flocke
because
they
were
but
twelue
Apostles
,
and
seuenty
Dysciples
,
and
a
few
others
which
followed
Iesus
out
of
all
Galile
and
Iury.
.
It
ought
also
to
be
referred
vnto
those
which
beleued
in
Chryste
by
the
preaching
of
the
Apostles
:
of
which
the
number
was
alwayes
the
lesser
.
Many
are
called
,
but
few
are
chosen
saith
the
Lord.
Ma.
20.16
.
He
calleth
them
a
Flock
,
therefore
he
is
the
Sheepeheard
which
fedeth
.
I
am
the
good
Sheepeherd
saith
he
,
a
good
Sheepehear
gieueth
hys
Life
for
his
Sheepe
.
A.
And
Peter
calleth
the
Church
the
flock
of
Christ
when
hee
sayth
.
Feede
so
much
as
in
you
lyeth
the
flocke
of
Chryst
.
●●h.
10.11
●
Pet.
5.2
.
R.
If
wee
did
way
this
dilligentely
in
our
hearts
▪
and
were
certainly
perswaded
that
he
is
our
Shepeheard
,
it
would
take
from
vs
all
feare
not
onely
of
hungar
,
but
also
of
all
other
perils
.
(
For
it
is
your
Fathers
pleasure
)
Herby
he
sheweth
that
we
haue
Eternall
Life
onely
by
the
free
mercy
of
God
.
For
euery
word
hath
his
seueral
Emphasis
or
force
.
If
it
please
God
,
what
can
hurt
vs
:
although
not
onely
al
men
but
also
all
Deuils
mislike
of
the
same
?
Who
can
alter
the
pleasure
and
will
of
God
?
Or
who
can
withstande
the
same
?
Againe
.
If
God
bee
a
Father
why
do
ye
doubt
of
his
wil
?
He
which
is
a
Father
can
not
by
nature
stay
his
affection
,
but
hee
must
needes
do
good
,
vnto
his
Children
specially
,
when
they
are
in
perill
.
Peraduenture
,
amonge
men
there
are
some
vnnatural
fathers
which
loue
not
their
Children
.
But
God
as
he
is
by
nature
inchangeable
,
euen
so
those
whom
hee
doth
acknowledge
for
his
sons
,
he
doth
so
preserue
&
kepe
,
that
they
cannot
perish
in
any
aduersity
.
Wherupon
he
speketh
thus
by
the
Prophet
.
Will
a
woman
forget
her
owne
infant
,
Esa.
49.15
.
and
not
pittye
the
Son
of
her
Wombe
?
And
thoughe
,
they
do
forget
,
yet
will
I
not
forget
thee
.
And
again
.
The
mountains
shall
remoue
,
&
the
hils
shall
fall
downe
,
but
my
louing
kindnesse
shall
not
moue
,
Esay
54.10
and
the
bond
of
my
peace
shal
not
fall
downe
from
thee
.
And
hee
is
not
only
the
father
of
the
Patriarks
,
of
the
Prophets
,
and
of
Dauid
,
and
of
Ezechias
,
and
others
,
but
also
hee
is
your
father
,
though
ye
be
poore
&
men
of
lesse
fame
,
yea
loke
how
much
more
poore
ye
are
,
so
much
the
more
hee
is
your
father
,
if
so
be
ye
cleaue
vnto
hys
sonne
by
faith
.
(
To
geue
vnto
you
)
Not
by
the
merits
of
your
Woorkes
could
ye
obtaine
this
heauenly
benefit
but
it
is
geuen
vnto
you
by
the
free
mercy
of
your
Father
.
Yea
,
euen
to
you
I
say
,
though
poore
,
thoughe
vnwise
,
vnrighteous
,
and
sinners
.
Yee
are
poore
,
but
God
maketh
you
riche
:
ye
are
Fooles
,
but
God
choaseth
the
foolish
thinges
of
this
World
to
confound
the
wise
,
ye
are
sinners
,
but
it
is
God
which
doth
iustefy
.
Who
seing
he
spareth
not
his
owne
son
,
but
geueth
him
for
you
al
,
how
can
it
be
that
with
him
also
he
should
not
geue
you
al
things
.
(
A
kingdom
.
)
Not
an
erthly
.
Rom.
8.32
or
transitory
,
but
a
heauenly
and
euerlasting
kingdome
.
What
thinge
then
shall
ye
want
?
The
Kinges
of
this
World
want
neither
Foode
nor
Apparell
,
what
should
then
be
wanting
vnto
you
being
chosen
to
bee
heauenly
Kinges
.
C.
To
be
short
seeing
Chryst
testefieth
plainly
the
God
hath
geuen
vnto
vs
a
Kingdome
,
and
that
for
no
other
cause
,
but
because
it
it
was
his
pleasure
,
wee
see
most
manifestly
that
the
same
is
not
gotten
by
the
merite
of
Workes
,
Therefore
so
often
as
the
Lord
doth
put
vs
in
hope
of
Eternall
Life
,
let
vs
remember
that
there
is
no
cause
why
we
should
feare
the
lacke
of
Daily
foode
.
33.
Sell
that
ye
haue
and
geue
almes
:
&
prepare
you
Bags
which
wexe
not
olde
,
euen
a
Treasure
that
faileth
not
in
Heauen
wher
no
thefe
commeth
,
neither
Mothe
corrupteth
.
(
Sell
that
yee
haue
)
The
like
charge
the
Lord
geueth
in
the
19.
Chapter
of
Mathew
,
Verse
16.
and
in
the
tenth
of
Marke
.
Verse
17.
Where
we
shall
haue
the
Expostion
hereof
.
By
these
woord●
the
Lord
geueth
vs
to
vnderstand
that
he
would
haue
in
all
Chrystians
a
selling
mynd
,
that
is
to
say
,
a
mynd
so
affected
that
it
trusteth
not
in
Riches
,
but
prepared
to
forsake
them
at
the
wil
and
pleasure
of
God
.
Psal.
62
,
11
1.
Ti.
●
.
17
.
Then
he
requyreth
at
our
hands
that
wee
be
willing
and
ready
to
helpe
such
as
bee
in
neede
and
necessity
with
our
goods
.
Rom.
12.8
2.
Co.
●
.
●
.
O●e
.
6.7
Luke
3.11
For
this
is
a
generall
saying
.
I
will
haue
mercy
and
not
sacrifice
.
And
agayne
.
Let
him
that
hath
two
coates
chare
with
him
that
hath
none
.
Therefore
,
that
which
Christ
speaketh
heere
concerning
the
sellinge
of
possessions
,
oughte
not
so
precisely
to
be
vrged
as
though
it
were
not
lawful
for
a
Chrystian
man
to
keepe
somwhat
in
store
for
himselfe
.
Onely
hys
purpose
is
hereby
to
teach
that
we
muste
not
onely
geeue
vnto
the
poore
of
our
superfluity
,
but
also
that
we
must
not
spare
our
Landes
if
so
be
we
haue
not
money
lying
by
vs
to
helpe
and
releue
the
poore
.
As
if
he
should
haue
sayde
.
Let
your
Liberallity
be
extended
euen
to
the
deminishing
of
your
Patrimony
,
and
to
the
selling
away
of
your
lands
.
For
the
reste
of
this
Verse
reade
our
annotations
vpon
the
6.
Chapter
of
Math.
Verse
19.
35.
Let
your
Loynes
be
girded
about
and
your
Lights
burning
.
C.
Chryst
doth
here
shew
very
briefly
in
few
wordes
,
how
the
Faithful
must
walke
in
this
world
.
For
first
of
all
he
setteth
the
gyrding
of
the
Loynes
against
Idlenes
and
burning
Candels
against
the
darkenesse
of
Ignoraunce
.
Chryste
therefore
commaundeth
hys
Disciples
to
bee
ready
and
prepared
for
theyr
Iourney
,
that
they
may
speedely
goe
throughout
the
Land
,
&
that
they
may
seke
no
sure
or
quiet
abiding
any
other
where
then
in
heauen
.
An
admonition
very
profitable
.
For
although
also
prophane
men
haue
the
chariot
of
Life
in
theyr
mouth
:
Yet
notwithstanding
we
see
how
they
lye
groueling
vpon
the
Earth
.
But
God
dothe
not
aduaunce
any
to
the
honor
of
hys
Sonnes
,
but
those
which
acknowlege
themselues
to
be
inhabitaunts
on
the
Earth
for
a
time
,
and
which
are
not
onely
prepared
always
to
wander
but
doe
also
runne
all
theyr
course
to
the
Celestiall
Life
.
And
now
because
al
the
whyle
they
are
in
Earth
,
they
are
incloased
in
Darkenesse
,
he
appoynteth
vnto
them
lightes
,
as
haue
they
which
walke
in
Darkenes
and
in
the
night
.
As
touching
the
gyrding
of
the
Loynes
it
is
a
speach
taken
from
the
common
manner
of
those
that
dwell
in
the
East
partes
,
●
.
Ki
18.46
4.
Ki
,
4.19
●ere
.
1.17
which
vse
longe
Garmentes
.
R.
And
in
the
holy
Scriptures
the
girding
of
the
loynes
signifieth
celeritye
and
speede
to
finishe
any
matter
to
bee
taken
in
hande
by
those
Seruauntes
which
vsed
to
weare
long
Garmentes
which
they
vsed
to
gyrde
vp
when
they
wente
any
whether
.
By
gyrded
loins
and
burnyng
Candels
,
the
Lord
meaneth
that
we
must
be
ready
always
to
goe
with
him
.
36.
And
ye
your selues
bee
like
vnto
men
that
wayte
for
theyr
Lorde
when
hee
will
returne
from
the
Wedding
,
that
when
hee
commeth
and
knocketh
they
may
open
vnto
him
immediately
.
C.
Christe
here
vseth
another
similitude
which
Mathew
omitting
is
more
briefe
in
this
matter
then
Luke
.
For
he
likeneth
him selfe
vnto
the
Maister
of
a
house
,
who
being
mery
abroade
at
a
mariage
,
or
beinge
ells
where
from
home
makinge
good
cheere
,
will
notwithstanding
haue
his
seruants
to
behaue
themselues
modesty
and
soberly
at
home
and
being
occupied
with
their
lawfull
woorke
,
to
looke
dayly
for
his
returne
.
Therefore
although
the
sonne
of
God
be
now
absent
from
vs
,
being
taken
vp
into
the
blessed
Rest
of
Heauen
:
yet
notwithstanding
bycause
hee
hath
enioyned
to
euery
one
his
duety
,
it
is
very
absurde
that
any
man
should
sleepe
Idell
.
Furthermore
bycause
he
promiseth
that
he
will
come
againe
vnto
vs
,
it
becommeth
vs
to
be
ready
euery
moment
to
receiue
him
,
least
hee
finde
vs
sleeping
and
Idell
.
For
if
so
be
a
mortall
man
loke
for
this
seruice
that
at
what
hower
soeuer
he
returneth
home
his
seruaunts
shall
be
ready
ready
to
go
and
meete
him
:
how
much
more
lawfully
may
the
Lord
require
the
like
seruice
at
the
hands
of
his
seruauntes
,
that
being
sober
and
watching
,
they
may
alwayes
waight
for
his
comming
.
37.
Happy
are
those
seruants
,
whom
the
Lord
when
he
commeth
,
shall
finde
wakinge
:
verely
I
say
vnto
you
,
that
hee
shall
gyrd
himselfe
,
&
make
them
sit
downe
to
meate
,
and
will
come
forth
and
minister
vnto
them
.
Happy
are
those
seruaunts
)
A.
The
Lord
exhorteth
to
watchinge
by
many
similitudes
in
Mathew
,
&
in
Marke
:
but
here
he
semeth
to
speake
somwhat
more
.
For
hee
addeth
,
Verely
I
say
vnto
you
,
that
he
shal
gyrd
him self
)
C.
In
the
which
wordes
,
to
the
ende
he
may
the
better
encourage
his
Dysciples
,
he
saith
that
Earthly
maysters
are
so
much
delighted
with
the
readynes
and
diligence
of
theyr
Seruants
that
they
will
also
serue
them
.
Not
that
all
maisters
vse
this
,
but
because
thys
commeth
sometime
to
passe
that
the
Mayster
which
is
gentle
and
curteous
doth
admit
his
Seruauntes
as
Companions
to
his
own
Table
.
Bu.
Wherfore
we
may
not
so
vnderstande
thys
saying
of
Chryst
as
though
the
Lorde
should
minister
seruelely
in
Glory
to
those
that
are
happy
and
blessed
,
but
because
he
geueth
vnto
them
full
and
perfecte
rest
,
and
shall
make
them
partakers
of
his
owne
Glory
.
For
the
Lyfe
and
all
the
Ioye
of
the
blessed
commeth
of
Chryst
,
and
is
in
Christ
.
For
he
came
not
to
be
ministred
vnto
,
Ma.
20.28
.
Luk.
22.27
but
to
minister
and
to
geue
his
lyfe
a
redempcion
for
many
.
38.
And
if
hee
come
in
the
seconde
watch
,
yea
,
if
hee
come
in
the
thyrd
watche
,
and
finde
them
so
,
happie
are
those
Seruauntes
.
R.
This
is
the
behauiour
of
faithfull
seruaunts
which
loke
for
the
comming
of
theyr
lord
in
the
night
from
a
feaste
or
mariage
:
they
gyrd
theyr
coat
vnto
them
,
and
carry
in
theyr
handes
burning
torches
they
prescribe
not
to
their
Lord
any
time
when
he
shall
come
but
being
watchfull
and
careful
they
wait
for
his
comming
home
,
that
so
soone
as
he
knocketh
at
the
dore
they
may
open
vnto
him
,
and
may
geue
him
light
with
theyr
torches
.
Euen
as
if
the
lorde
comming
in
the
first
watch
,
&
findinge
the
Seruaunt
watching
,
commendeth
the
Seruaunts
diligence
,
and
recompenseth
the
same
:
and
if
hee
come
in
the
second
and
thyrd
watch
and
finde
him
so
doing
(
Happy
are
those
Seruants
)
Concerning
the
watches
of
the
night
read
the
14.
Chapter
of
Math.
verse
fiue
and
twenty
.
Question
.
C.
But
it
may
be
demaunded
how
it
commeth
to
passe
,
that
seeynge
the
Scripture
calleth
vs
the
Chyldren
of
the
Light
,
Ephe.
5
,
8.
and
seeing
also
that
the
Lord
doth
geue
vs
light
with
his
worde
,
that
we
may
walke
as
it
were
in
the
none
day
,
how
Chryst
compareth
our
Life
vnto
watches
of
the
night
.
This
question
is
aunswered
by
S.
Peter
,
2.
Pet.
1.19
who
teacheth
that
the
worde
of
God
doth
shine
as
a
burning
Candle
,
insomuch
that
in
a
darke
place
the
way
is
playn
to
be
sene
of
vs
.
Therefore
we
muste
noate
that
we
must
traueile
throughe
the
thicke
darkenesse
of
this
worlde
,
&
yet
notwithstanding
that
wee
are
safe
from
the
daunger
of
erring
,
hauyng
the
Candle
of
heauenly
light
going
before
vs
,
but
specially
seeing
Christ
himself
is
the
bright
Sonne
of
righteousnesse
.
A.
For
he
is
the
light
of
the
World
,
the
which
who
so
followeth
,
walketh
not
in
darkenes
.
For
the
Exposition
of
the
rest
which
followeth
.
Read
the
24.
cap.
of
Mathew
.
Verse
44.
Ioh.
8.12
.
47.
And
the
Seruaunte
that
knewe
his
Maisters
wil
,
and
prepared
not
himselfe
,
neyther
did
accordinge
to
his
wil
,
shal
be
beaten
with
many
strypes
.
C.
There
is
great
wisedome
in
thys
Circumstance
which
is
expressed
by
Luke
only
,
because
that
the
more
willingly
any
one
runneth
into
the
Contempte
of
his
Lord
,
the
more
grieuous
punishment
he
is
worthy
of
.
For
here
is
a
comparison
of
the
more
and
of
the
lesse
to
this
ende
.
If
so
be
the
negligent
Seruaunte
escape
not
punishmente
,
what
shal
be
done
to
the
stubberne
and
obstinate
Seruaunt
,
who
of
set
purpose
despyseth
his
masters
authority
?
And
it
is
to
bee
remembred
that
they
which
are
made
gouerners
of
the
church
do
not
sin
of
ignoraunce
,
but
do
Wylfully
and
wickedly
offend
their
Lord
.
Notwithstanding
hereof
a
Generall
Doctrine
may
be
gathered
,
that
men
do
in
vayne
seeke
to
excuse
themselues
by
ignoraunce
,
to
deliuer
themselues
from
the
guiltinesse
of
Sinne
.
.
For
if
so
bee
mortall
men
challenge
thys
to
themselues
,
that
theyr
Seruauntes
ought
to
enquyre
and
seeke
what
their
maisters
will
is
,
lest
they
do
any
thing
out
of
order
at
home
:
how
much
greater
Authority
belongeth
to
the
Sonne
of
God
,
that
they
which
serue
him
ought
to
seke
to
he
taught
concerning
his
Commaundementes
?
And
that
they
ought
not
at
theyr
owne
pleasure
to
take
vncertaine
Workes
in
hande
,
but
to
depende
wholly
vppon
his
pleasure
?
Specially
seeing
he
hath
commaunded
vs
what
we
shoulde
doe
,
and
is
alwayes
gentle
to
those
that
aske
him
.
It
is
most
certaine
,
that
our
ignoraunce
is
alway
the
Companion
of
willfull
and
grosse
Negligence
.
So
that
we
see
that
this
starting
hoale
is
in
vaine
,
that
he
is
without
sinne
whych
erred
vnwittingly
,
seeing
on
the
contrary
part
the
heauenly
Iudge
pronounceth
,
that
thoughe
the
ignoraunte
fall
shall
haue
fewer
strypes
,
yet
notwithstanding
it
shal
not
escape
vnpunished
.
Now
,
if
so
be
ignoraunce
doth
not
excuse
,
what
horrible
punishmente
remaineth
for
those
which
do
sinne
wyllingly
,
who
furiously
fallinge
agaynst
theyr
conscience
do
prouoke
God
?
Wherefore
,
the
more
plentifully
wee
are
taught
,
the
more
matter
of
punishment
is
increased
,
except
to
the
same
be
ioyned
Docillity
and
Obedience
.
Wherby
it
appeareth
how
friuolous
theyr
Obstinacie
is
,
which
reiectynge
the
playne
Doctrine
of
the
Gospell
at
this
Day
,
do
excuse
the
same
by
the
Ignoraunce
of
the
Fathers
:
as
though
the
Buckler
of
Ignoraunce
were
sufficycient
to
repel
the
Iudgement
of
God
.
Moreouer
,
to
spare
the
Faultes
of
those
that
erre
,
we
muste
not
graunte
like
pardon
to
those
that
sinn
willingly
,
since
that
of
wilfull
Wickednesse
they
rebell
agaynst
God
.
R.
Therfore
because
those
things
which
were
spoken
before
in
this
Sermon
,
specially
appertained
to
the
Apostles
.
Therefore
also
this
aboue
all
other
things
ought
to
be
referred
vnto
them
.
For
seing
the
Apostles
were
chosen
to
be
the
light
of
the
world
,
the
salte
of
the
Earth
,
and
the
first
Fruits
of
the
Chrystian
Church
.
Chryste
requyred
at
theyr
hands
aboue
all
others
Watching
:
least
by
any
meanes
it
myghte
come
to
passe
that
when
they
had
preached
to
others
,
they
themselues
should
be
cast
awayes
.
●
.
Co.
9.27
And
in
these
words
Chryst
by
the
way
admonisheth
all
the
Seruauntes
of
God
,
that
seeing
we
are
all
h●s
children
,
we
ought
the
more
diligently
to
endeuour
our selues
to
Godlinesse
.
Notwithstanding
that
they
commit
the
more
haynous
offence
which
haue
receiued
the
most
plentifull
giftes
of
the
knowledge
of
the
Gospell
.
At
theyr
handes
most
is
requyred
who
haue
receiued
most
.
Therefore
let
him
whych
hath
receiued
more
knowledge
of
the
truth
then
other
liue
more
diligentlie
according
to
the
same
then
other
:
Let
him
which
is
best
able
to
helpe
and
releue
his
brethren
be
most
liberall
:
Otherwise
he
shall
make
himselfe
lyke
vnto
that
euill
and
vnfaithful
seruant
which
willingly
disobayed
his
maysters
will
,
&
shall
for
the
same
receiue
the
greater
punishment
of
his
Lorde
.
A.
For
it
is
sinne
in
him
which
knoweth
good
and
doth
it
not
.
Iam.
4.17
.
Reade
also
the
eleuenth
Chapter
of
Mathew
,
Verse
twenty
one
.
48.
But
hee
that
knewe
not
and
did
commit
thinges
worthy
of
stripes
shall
bee
beaten
with
few
stripes
.
For
vnto
whome
soeuer
much
is
geuen
,
of
him
shal
be
much
required
,
and
to
whome
men
haue
committed
much
,
of
him
will
they
aske
the
more
.
C.
By
the
other
Circumstance
Christ
teacheth
,
that
the
Choyser
sorte
of
Dysciples
shall
bee
the
more
grieuously
punished
,
if
presuming
vppon
theyr
callyng
,
they
geue
themselues
to
all
licentious
Libertye
:
because
the
more
excellente
that
any
one
is
,
the
more
hee
oughte
to
consider
what
is
committed
vnto
him
,
and
that
one
day
hee
shall
geeue
an
accompte
for
the
same
.
Wherefore
the
more
that
any
of
vs
doe
excell
in
Giftes
,
excepte
as
a
well
tylled
field
,
hee
bryng
forth
plentifull
Fruite
vnto
his
Lorde
,
the
more
shall
his
punishmente
bee
for
the
vnprofitable
suppressing
of
his
Grace
.
But
in
the
Church
none
haue
greter
giftes
committed
vnto
them
than
those
which
are
Apostles
,
which
had
Christ
the
Sonne
of
God
theyr
teacher
who
declared
vnto
them
with
as
much
plainnes
as
was
needefull
the
misteries
of
the
Kingedome
of
Heaueo
:
who
also
not
onely
sawe
with
theyr
Eyes
those
myracles
which
Chryst
wrought
,
but
were
also
endued
themselues
with
power
to
worke
myracles
.
Last
of
al
they
did
not
onely
see
Chryst
,
when
he
was
risen
againe
,
but
also
were
endued
with
the
holy
Ghost
,
greate
miracles
following
the
same
,
and
were
sent
forth
into
the
whole
World
,
that
like
Prynces
they
might
subdue
the
same
vnto
Chryst
.
Then
this
Office
what
can
bee
deuised
more
excellent
?
Therefore
the
greater
giftes
that
the
Apostles
receiued
the
greater
accounte
.
Christ
saith
he
will
take
of
them
:
to
the
ende
hee
might
terrefie
them
from
slouthe
,
and
styrre
them
vp
to
vigilance
and
dilligence
.
49.
I
am
come
to
send
fire
on
the
earth
and
what
is
my
desire
,
but
that
it
be
already
kindled
.
C.
By
this
sentence
it
may
easely
bee
gathered
that
this
was
one
of
the
laste
Sermons
that
Chryst
made
,
and
not
put
downe
by
Luke
in
his
due
place
&
time
.
But
the
sence
is
this
that
the
whole
Disturbaunce
and
trouble
of
the
World
was
layed
vppon
Chryst
,
euen
as
if
hee
would
confound
Heauen
and
Earth
.
For
the
Gospell
is
compared
Metaphorically
vnto
Fyre
,
because
it
transformeth
al
thinges
with
violence
.
Therefore
when
the
Disciples
falsely
surmised
that
the
Kingedome
of
God
should
come
to
such
as
were
quiet
and
a
sleepe
.
Chryst
setteth
before
them
terrible
burning
with
the
which
that
world
must
first
be
set
on
fire
.
And
because
his
Disciples
might
feele
the
present
power
of
the
Gospell
he
encourageth
them
.
As
if
he
had
sayd
thus
.
Seeinge
already
great
motions
begin
to
burn
ye
ought
to
be
so
litle
made
aferd
therby
that
the
same
ought
rather
to
geue
you
occasion
to
bee
of
good
courage
:
For
I
am
glad
to
see
this
fruit
of
my
Labor
.
R.
Therfore
he
declareth
what
should
be
the
state
to
come
,
accordyng
to
the
outward
shew
of
that
time
,
which
should
endure
from
his
first
comminge
in
the
flesh
,
vnto
his
second
and
last
comming
in
maiesty
.
And
he
taketh
away
the
Offence
which
mighte
discourage
the
Faythfull
from
the
true
Faith
of
the
Gospel
,
because
of
the
troubles
&
calamities
which
aryse
when
the
Gospell
is
reuealed
.
For
the
Prophetes
had
promised
all
maner
ioyfull
and
happie
thynges
at
the
comming
of
Chryst
.
As
when
it
is
sayd
.
His
dominion
shall
bee
enlarged
,
Esay
.
9.7
there
shal
be
no
ende
of
his
peace
.
Agayne
.
Esay
.
2.4
One
Nation
shall
not
lyfte
vp
the
sworde
agaynst
another
,
neyther
shall
they
be
exercised
in
Warre
.
Also
.
Esa.
1.6
The
Wolfe
shal
dwel
with
the
Lambe
,
and
the
Leoparde
shall
lye
downe
by
the
Goate
.
Furthermore
.
Violence
and
Robberye
shall
neuer
be
heard
of
in
the
Lande
,
Esay
60
.
1●
neyther
harme
and
Destruction
within
thy
Borders
,
thy
Walles
shall
be
called
health
,
and
thy
Gates
the
praise
of
God
.
To
be
short
there
is
no
felicitie
which
the
Prophets
do
not
ascribe
to
that
time
in
the
which
the
Patriarkes
were
promised
that
Chryst
should
come
.
Therefore
Chryst
teacheth
that
his
Kyngedome
is
not
of
this
world
,
and
that
those
thinges
which
were
spoken
by
the
Prophetes
concerning
the
Felicity
of
hys
time
are
not
to
be
drawen
to
the
externall
Felicity
of
this
World
.
For
hatreds
,
debates
,
and
murders
,
were
to
followe
the
preaching
of
the
Gospell
.
C.
Now
,
let
all
ministers
of
the
Gospell
apply
this
vnto
themselues
that
when
all
the
world
is
on
a
roare
,
they
may
with
the
better
courage
followe
theyr
office
.
Also
,
we
must
noate
that
with
the
same
fire
of
Doctrine
,
both
Chaffe
&
stubble
are
consumed
,
but
Golde
and
siluer
are
purged
,
50.
Notwithstanding
I
must
be
baptised
with
a
Baptisme
,
and
howe
am
I
payned
vntyll
it
be
ended
.
C.
By
these
wordes
the
Lorde
affyrmeth
that
his
last
parte
and
act
is
yet
behinde
,
that
by
his
death
hee
mighte
worke
the
renouation
of
the
Worlde
.
For
,
because
that
tempest
of
the
which
he
had
spoken
was
terrible
,
and
that
burning
also
of
mankinde
ful
of
feare
,
he
teacheth
that
he
must
in
his
owne
person
be
the
firste
that
must
offer
the
first
fruites
of
the
same
.
And
he
compareth
Death
to
Baptisme
,
because
the
Chyldren
of
God
being
drowned
for
a
time
in
the
Destruction
of
the
Flesh
doe
rise
within
a
while
after
agayn
to
Life
,
that
death
may
bee
nothing
else
but
as
a
swifte
passage
throughe
the
water
.
(
And
how
am
I
payned
)
Hee
sayth
that
he
is
payned
vntill
he
hath
ended
this
Baptisme
,
in
the
whych
wordes
he
comforteth
eueryone
of
vs
,
by
his
Example
to
be
ready
bothe
to
beare
the
Crosse
,
and
also
to
suffer
Death
.
Not
that
any
man
can
naturally
desire
death
or
any
inclination
of
the
present
state
:
but
because
when
we
behoulde
on
the
lee
shoare
Celestyall
blessednes
,
Glory
,
and
immortal
rest
,
we
so
desire
these
that
we
doe
not
onely
patiently
suffer
death
,
but
are
also
willingly
carried
whethersoeuer
faith
and
hope
will
drawe
vs
.
For
the
reste
vnto
the
54.
Verse
.
Read
the
tenthe
Cap.
of
Math.
verse
34.
54.
He
sayd
also
to
the
People
when
yee
see
a
Cloude
ryse
out
of
the
West
,
straite
way
ye
say
,
ther
commeth
a
shower
,
and
so
it
is
.
The
like
of
this
we
haue
in
the
16.
Chapter
of
Mathew
.
Verse
2.
sauing
that
the
signes
of
the
Tempest
which
hee
nameth
heere
differ
from
those
which
he
noateth
there
.
For
hee
sayth
here
.
When
yee
see
a
Cloud
rise
out
of
the
Weste
.
For
the
Iewes
had
the
Sea
on
the
west
part
.
And
it
is
a
sure
rule
that
when
a
Cloude
ryseth
from
the
Sea
,
it
bryngeth
with
it
Rayne
.
Whereupon
Elyas
also
after
three
yeres
Drouth
,
hearing
his
Seruaunt
say
,
3.
Ki.
18.43
that
there
arose
a
litle
cloud
from
the
Sea
,
the
which
is
westward
from
the
Iewes
,
sayd
that
ther
should
come
great
Rayne
.
57.
Yea
,
&
why
iudge
ye
not
of
your selues
what
is
right
.
C.
Chryst
doth
heere
reueale
the
cause
of
the
euill
,
and
doth
as
it
were
touch
and
launce
the
soare
to
the
quick
,
namely
,
bicause
they
did
not
descende
into
theyr
owne
consciences
,
nor
enquyre
there
what
was
right
before
God
.
For
hereuppon
it
commeth
that
hipocrites
are
so
ready
to
cauill
,
because
they
doe
not
consider
theyr
wickednes
,
nor
set
them selues
before
the
tribunal
seate
of
God
,
that
truth
may
haue
the
victory
.
(
What
is
ryghte
?
)
The
Lorde
vsed
this
example
in
the
fifth
Chapter
of
Mathewe
.
Verse
.
25
Where
hee
exhorteth
to
agree
out
of
hand
with
our
Aduersarie
.
And
nowe
he
admonisheth
the
Iewes
not
to
neglect
and
omit
the
conuenient
time
:
&
geueth
them
to
vnderstand
that
they
are
more
wise
in
any
thinge
then
in
that
which
apertaineth
to
theyr
Saluation
.
For
if
so
be
they
were
drawen
to
the
Law
by
theyr
aduersary
,
he
sayth
they
will
by
and
by
agree
with
him
leaste
they
incurre
a
greater
displesure
when
they
come
before
the
Iudge
,
but
they
neglecte
to
seeke
the
fauour
of
God
,
when
as
he
willingly
offereth
his
grace
vnto
them
:
not
weighing
that
they
shall
not
feele
his
Iudgemente
without
theyr
Eternall
Destruction
.
R.
Other
some
expound
his
wordes
,
as
if
he
had
sayd
thus
:
Why
doth
not
euery
one
consider
and
weighe
wyth
himselfe
which
is
iust
and
right
.
☞
If
so
be
euery
one
did
know
the
law
in
each
poynte
,
skarce
one
among
a
thousand
would
come
into
Westminster
Hall
:
but
euery
one
is
blynde
in
his
owne
cause
:
that
which
blindnes
commeth
two
wayes
.
Fyrst
of
simplicity
and
Ignoraunce
.
Secondly
of
set
mallice
when
as
a
man
shutteth
his
Eyes
for
the
nonce
and
will
not
see
that
which
he
seeth
.
¶
One
trusteth
in
Lies
,
another
in
his
Eloquence
,
one
in
power
,
another
in
Friends
,
The
most
part
of
men
presuming
of
these
thinges
,
and
not
vpon
the
goodnes
of
their
cause
contende
&
goe
to
the
law
.
Wherefore
the
Lorde
here
exhorteth
that
if
any
man
contend
in
Lawe
with
his
Brother
,
hee
shoulde
rather
end
the
matter
,
then
suffer
the
same
to
be
brought
before
the
Iudge
.
For
there
may
bee
some
remission
hoped
for
at
the
hands
of
the
creditor
,
&
not
of
the
Iudge
who
pronounceth
the
Sentence
of
the
Law
without
fauoure
remitting
nothinge
.
Hee
therefore
which
is
wise
so
soone
as
he
is
called
before
the
Iudge
seeketh
to
agre
with
his
Aduersary
.
A.
Thus
this
Verse
may
be
expounded
,
if
it
be
ioyned
with
that
which
followeth
.
But
if
wee
will
ioyne
it
with
that
which
goeth
before
,
the
former
Exposition
is
beste
.
Concerning
the
rest
which
followeth
Read
the
fifth
chap.
of
Math.
Verse
25.
&c.
❧
CHAP.
THE
XIII
.
THERE
WERE
PREsent
at
the
same
Season
certayne
men
that
shewed
him
of
the
Galileans
,
whose
Bloud
Pilate
had
mingled
wyth
their
owne
Sacrifice
.
R.
Chryst
in
this
Chapter
doth
euen
the
very
same
which
alwaies
and
in
all
places
he
doth
,
and
for
the
which
he
was
also
sente
into
the
world
.
For
hee
exhorteth
men
vnto
repentance
,
C.
And
he
doth
withall
correcte
that
Naturall
desease
in
vs
,
by
which
we
are
to
seuere
Iudges
towards
others
,
&
flatterers
of
our selues
in
our
sinnes
.
And
so
it
commeth
to
passe
that
we
doe
not
onely
to
narrowly
sifte
the
sins
of
our
Brethren
,
but
doe
also
condemne
them
for
wicked
men
and
Reprobates
so
soone
as
any
Aduersitye
happeneth
vnto
them
.
In
the
meane
time
who
so
is
not
vrged
with
the
hand
of
God
slepeth
securely
in
his
sinnes
,
euen
as
if
God
were
fauourable
and
mercifull
vnto
him
in
the
which
there
is
a
double
fault
.
For
so
often
as
God
doth
chastise
one
in
our
sight
,
he
putteth
vs
in
mynde
of
his
Iudgementes
,
that
all
men
mighte
learne
to
examine
themselues
,
and
to
weighe
what
they
haue
deserued
,
And
whereas
he
spareth
vs
for
a
time
,
he
doth
by
that
benignity
&
Clemencie
inuite
vs
to
repentaunce
,
R.
Mans
reason
therefore
iudgeth
amisse
of
sinne
by
the
punishment
,
when
as
God
doth
neuer
lay
on
those
externall
and
visible
punishments
according
to
the
maner
of
sins
.
For
God
doth
oftentimes
so
dispose
the
things
of
this
present
life
that
the
most
wicked
do
lyue
in
peace
&
with
abundance
and
plentie
of
al
thinges
,
&
that
oftentimes
the
most
holy
are
afflicted
.
As
we
may
see
by
the
example
of
the
rich
glutton
&
begging
Lazarus
:
&
in
our
Lord
Iesus
Chryst
himself
.
Also
against
this
error
of
mans
wisedom
the
whole
booke
of
Iob
disputeth
.
Luk.
16.19
C.
Therefore
to
the
ende
Chryste
might
correct
the
wicked
and
euil
iudgment
,
by
which
we
are
wont
to
be
enemies
to
such
as
are
in
misery
and
calamity
.
Fyrst
of
al
he
teacheth
that
they
are
not
worste
of
all
other
,
whych
are
handled
moste
sharpelye
because
God
exerciseth
his
Iudgementes
in
such
order
and
maner
as
semeth
good
vnto
him
,
that
some
may
be
punished
,
and
other
some
liue
in
ease
and
pleasure
.
Furthermore
,
he
pronounceth
the
looke
how
many
calamities
there
happen
in
the
world
,
so
many
testimonies
there
are
of
the
wrath
of
God
.
Whereupon
we
gather
what
destruction
hangeth
ouer
our
heads
except
we
repent
.
To
be
shorte
,
the
occasion
of
this
exhortation
came
herof
that
some
tould
him
how
the
Pilate
mingled
mans
bloud
with
the
sacrifices
,
that
by
such
a
hainous
fact
the
sacrifices
might
be
abhorred
.
Anti
boke
18
Cap.
7.
Z.
Of
this
matter
Iosephus
wryteth
in
his
eightene
boke
of
the
antiquities
of
the
Iewes
where
we
may
gather
that
the
factious
had
theyr
Sacrifices
in
mount
Garisim
.
And
many
thinke
that
these
things
were
don
in
Christs
time
.
For
when
Christ
taught
that
so
often
as
GOD
shewed
signes
we
ought
to
be
cyrcumspect
and
repent
except
wee
woulde
sustain
the
punishment
:
euen
at
the
same
instante
some
came
which
toulde
him
such
things
.
C.
But
because
it
is
likely
that
this
was
spoken
to
the
reproch
of
the
Samaritans
who
were
declyned
from
the
true
worship
of
God
,
the
Iewes
were
redy
by
condempning
the
Samaritans
to
commend
themselues
:
but
the
Lord
disapointeth
their
expectations
.
For
because
they
hated
and
detested
the
impiety
of
that
nation
,
he
demaundeth
whether
they
thought
those
miserable
men
whome
Pilate
had
slaine
to
bee
worse
then
any
other
or
no.
2.
And
Iesus
aunswered
and
said
vnto
them
.
Suppose
ye
that
these
Galileans
were
greater
sinners
than
all
the
other
Galileans
,
because
they
suffered
such
punishment
.
C.
As
if
he
should
say
,
ye
know
wel
inough
nough
that
the
same
lande
is
filled
with
wicked
&
vngodly
men
,
and
that
many
which
were
worthy
of
the
same
punishment
are
left
yet
aliue
.
He
is
theefore
a
blind
and
vniust
Iudge
,
which
iudgeth
mens
sins
by
the
present
punishmentes
.
For
he
which
is
worste
is
not
firste
punished
:
but
GOD
choseth
a
few
out
of
many
to
bee
punished
shewing
in
their
person
to
the
rest
that
he
wil
take
vengeance
that
al
might
be
terrefied
.
I
tel
you
,
nay
:
but
except
ye
repent
ye
shal
al
likewise
perish
.
R.
As
if
hee
should
say
Pilate
punished
these
Galileans
to
discharge
his
office
&
to
pacefy
the
sedition
ready
to
arise
.
But
the
Lorde
our
God
suffered
this
thing
to
be
don
not
that
ye
should
iudge
them
alone
to
be
sinners
,
but
that
by
their
punishment
yee
might
be
put
in
mind
of
your
sins
&
so
So
in
like
maner
whereas
God
hath
ordayned
that
they
which
are
knowen
and
open
sinners
should
be
openly
punished
,
it
was
not
therefore
done
,
because
they
were
the
greatest
sinners
aboue
al
others
,
but
that
the
Lion
(
to
speake
prouerbially
)
might
be
chastysed
with
the
Dogges
strypes
.
FOR
as
they
which
take
in
hand
to
tame
a
Lion
,
are
wont
to
take
a
younge
Whelpe
,
and
to
beate
hym
with
a
cudgell
in
the
sight
of
the
Lion
,
that
the
Lion
being
terrefied
with
the
cry
and
howling
of
the
whelpe
might
be
made
gentle
.
Euen
so
God
setteth
before
our
Eyes
the
open
punishments
of
the
wicked
,
that
by
theyr
Example
the
rest
might
be
admonished
of
theyr
sinnes
and
repent
.
4.
Or
those
eightene
,
vpon
which
the
Tower
in
Siloë
fell
and
slue
them
:
Thinke
ye
that
they
were
sinners
aboue
all
Men
that
dwelt
in
Hierusalem
.
C.
After
the
Lord
had
spoken
of
the
Samaritanes
,
he
commeth
more
nere
vnto
the
Iewes
themselues
.
For
when
as
in
those
Dayes
the
fall
of
a
tower
in
Hyerusalem
kylled
eightene
men
,
he
denyeth
them
to
be
the
most
wicked
but
saith
that
in
theyr
Destruction
,
matter
of
feare
was
propounded
vnto
all
other
,
because
if
God
declared
hys
Iudgement
vpon
them
,
others
should
nothing
the
more
escape
hys
Hande
,
though
they
were
suffered
for
a
time
.
(
The
Tower
in
Siloë
.
)
R.
In
Hebrewe
it
is
called
SILOAH
,
Esay
.
8.6
Iohn
.
9.
●
which
is
the
name
of
a
poole
whereof
mention
is
made
in
Esay
.
Neare
vnto
the
which
poole
this
Tower
that
fel
was
builded
,
and
falling
it
slue
eightene
Citizens
of
Hierusalem
.
5.
I
tell
you
.
Nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
C.
Chryst
doth
not
forbid
the
faithfull
to
consider
the
Iudgementes
of
God
,
so
often
as
he
punisheth
the
Sinnes
of
some
:
but
he
would
haue
vs
alwayes
to
way
and
Examine
our
owne
sinnes
first
:
For
hereof
this
excellente
fruite
commeth
.
Namely
the
preuentinge
of
Gods
punishments
by
repentaunce
.
Wherefore
we
ought
to
learne
heere
these
two
things
.
Namely
to
acknowledge
all
Calamity
to
be
a
punishment
for
sinnes
.
And
therefore
are
admonyshed
to
feare
euery
threatening
of
the
wrath
of
God
against
vs
,
excepte
wee
repent
.
For
when
we
heare
or
see
any
Example
of
the
iudgemente
of
God
,
let
vs
know
that
the
Lorde
doth
crye
that
euery
one
would
consider
of
hym selfe
.
Secondly
that
we
doe
not
iudge
of
the
manner
of
sins
,
by
the
measure
of
the
punishment
,
iudginge
them
to
be
most
wicked
which
are
in
greatest
misery
.
For
as
Gods
iudgement
doth
begin
at
the
house
of
God
.
Euen
so
oftentimes
the
most
holy
are
more
surely
cryed
in
aduersity
then
the
wicked
.
1.
Pe.
4.17
And
,
Chryst
semed
to
be
most
miserable
of
all
men
,
who
notwithstandynge
was
without
all
sin
:
but
we
are
neuer
vndeseruedly
punished
.
Therefore
,
we
must
diligently
consider
the
Iudgements
of
God
,
but
so
that
we
weygh
not
these
Iudgements
by
our
Carnall
reason
and
sence
,
but
rather
let
vs
endeuour
our selues
to
repente
when
we
are
warned
by
other
mens
harmes
,
knowing
that
the
most
iuste
Lorde
will
take
vengeaunce
vppon
all
those
that
neglecte
repentance
.
C.
To
the
which
effect
pertaineth
this
admonition
of
S.
Paule
.
Let
no
man
deceiue
you
with
vayne
Wordes
:
For
because
of
these
things
the
wrath
of
God
commeth
vpon
the
obstinate
and
rebellious
.
Eph.
5.6
.
6.
He
tould
also
this
Simillitude
:
A
certaine
man
had
a
figge
tree
planted
in
his
Vineyard
,
and
he
came
and
sought
fruite
thereon
&
found
none
.
C.
This
parable
is
ioyned
with
that
which
goeth
before
.
For
Chryste
confirmeth
that
which
he
hath
spoken
already
.
For
the
greate
vengeance
of
of
God
hanged
ouer
the
heads
of
the
people
of
the
Iewes
,
of
the
whych
the
Lord
had
oftentimes
admonished
them
that
he
might
moue
them
to
repentance
.
And
the
summe
of
the
parable
is
this
,
that
many
are
suffered
for
a
time
which
are
worthy
of
Destruction
:
yet
,
notwithstanding
that
they
gaine
nothing
by
delay
if
so
be
they
goe
forwarde
in
theyr
Obstinacy
.
For
hereof
commeth
wicked
flattery
,
with
the
which
the
wicked
Hipocrites
doe
flatter
themselues
,
and
are
made
more
obstinate
because
they
do
not
consider
their
wickednes
,
but
as
they
are
constrayned
.
And
therefore
so
longe
as
God
doth
wincke
,
and
doth
differ
,
theyr
punyshments
,
they
thinke
that
they
are
in
his
fauour
.
And
so
they
thinke
themselues
to
be
safe
,
●say
.
28.15
Rom.
2.5
.
as
though
they
had
made
a
couenaunt
with
death
and
destruction
.
For
this
cause
Paule
so
earnestlie
inueigheth
agaynst
them
.
We
knowe
the
trees
are
sometime
saued
and
kepte
,
not
because
they
are
alwaies
profitable
and
fruitefull
vnto
theyr
owners
:
but
because
the
diligent
and
painefull
husbandman
leaueth
nothing
vnasayed
before
he
cutteth
them
from
of
the
Ground
.
And
hereby
we
are
taughte
,
that
although
the
Lord
doth
not
spedely
take
Vengeaunce
vpon
the
wicked
,
yet
notwithstanding
wee
see
the
cause
why
he
forbeareth
them
.
By
which
humane
rashnesse
is
restrayned
:
least
any
man
shoulde
presume
to
speake
agaynst
the
most
high
Iudge
if
hee
did
alwayes
execute
hys
iudgements
with
equall
ballance
.
7.
Then
sayd
he
to
the
dresser
of
the
Vineyarde
.
Behoulde
this
three
yeeres
haue
I
come
&
sought
fruit
in
this
figge
tree
and
finde
none
:
cut
it
domne
,
Why
combreth
it
the
Grounde
.
C.
This
is
a
very
fit
and
profitable
simillitude
which
holdeth
and
agreeth
with
the
matter
almost
in
euery
point
.
The
wicked
haue
place
in
the
Vyneyard
of
the
Lord
.
For
the
whole
world
is
the
Lordes
.
If
we
bee
vnfruitefull
we
are
worthy
to
be
pulled
vp
by
the
rootes
.
Notwithstanding
the
Lorde
doth
beare
wyth
vs
for
a
time
:
Howebeit
we
ought
not
therefore
to
flatter
our selues
.
A.
For
the
wrath
of
God
shal
be
powred
forth
in
due
time
vpon
those
which
neglecte
to
repent
.
C.
If
this
be
true
in
the
whole
,
howe
much
more
in
those
whom
hee
hathe
planted
in
the
Church
?
For
we
are
called
into
the
society
of
the
Sainctes
that
we
might
bringe
forth
fruite
.
If
wee
bee
vnprofitable
it
may
bee
that
he
will
not
punish
vs
by
and
by
:
Yet
notwithstanding
at
the
length
we
shal
feele
his
Iudgement
.
Agayne
,
we
must
note
that
the
Reprobate
as
vnfruitefull
trees
are
not
onely
vnworthy
of
dunging
and
proyning
,
but
also
of
theyr
rome
&
place
.
8.
And
hee
aunswered
and
sayd
vnto
him
.
Lorde
let
it
alone
this
yeere
also
,
till
I
digge
rounde
aboute
it
,
and
doonge
it
.
C.
Heere
is
a
comparison
betwene
the
Lord
and
the
Dresser
of
the
Vyneyard
:
not
that
the
ministers
of
God
excell
him
in
clemency
and
meekenes
:
but
because
the
Lorde
doth
not
onelye
graunt
longe
life
vnto
sinners
:
but
doth
also
benefite
them
many
wayes
:
that
he
might
allure
them
to
bringe
forth
better
fruite
.
B
Moreouer
in
that
he
maketh
heere
the
dresser
of
the
Vyneyard
to
intreate
the
Lord
for
the
figge
tree
,
he
doth
shadow
and
signify
hymselfe
,
who
is
as
it
were
the
Dresser
of
his
Fathers
vine
,
&
namely
at
the
time
of
the
people
of
the
Iewes
that
bothe
by
doctrine
and
also
by
myracles
hee
might
make
them
fruitfull
.
And
withall
he
geueth
vs
to
vnderstande
what
theyr
office
is
,
whom
the
lord
hath
appoynted
to
trimme
&
dresse
his
vyne
.
These
are
pastors
which
ought
to
call
vpon
the
Lord
,
that
he
do
not
by
&
by
destroy
those
which
are
vnfrutefull
.
For
there
ought
to
be
a
fatherly
loue
in
the
shepeheard
toward
the
church
.
Ex.
32.31
As
the
Example
of
Moses
teacheth
,
who
openly
set
himselfe
againste
the
wrath
of
God
,
to
mittigate
the
same
.
Euen
so
pastors
though
they
see
their
Doctrine
not
to
be
receiued
as
it
ought
,
must
flee
vnto
the
Lord
,
leaste
hee
powre
forth
his
wrath
vpon
the
people
.
9.
AND
if
it
beare
fruit
thou
maist
let
it
alone
,
and
if
it
beare
not
then
after
that
shalt
thou
cut
it
down
.
Hereby
wee
see
that
the
Lord
by
thys
Parable
threateneth
the
Iewes
if
so
be
they
continue
still
barreine
,
being
already
digged
&
doonged
of
him
:
(
that
is
to
say
,
instructed
in
heauenly
Doctrine
)
there
shal
be
nothing
left
vndon
,
whereby
they
may
be
cut
of
as
an
Vnfruitefull
figge
tree
A.
Many
of
the
Iewes
no
doubte
well
vnderstandyng
these
things
beleued
him
to
bee
theyr
Sauiour
,
and
being
made
fruitefull
by
him
eschued
and
escaped
those
euils
which
remained
for
the
obstinate
.
10.
And
he
taught
in
one
of
their
Sinagogues
on
the
Saboth
dayes
.
A.
How
diligent
and
paineful
the
Lord
was
in
teaching
the
people
,
the
Euangelistes
testefie
euery
where
.
For
hee
being
sent
of
the
Father
to
preach
the
Kingedome
of
God
,
did
bouldely
dyscharge
the
same
according
as
he
sayth
I
haue
declared
thy
name
vnto
the
men
whome
thou
hast
geuen
me
out
of
the
World
.
Io.
17.6
.
And
he
taught
pryuatly
and
publiquely
,
but
specially
in
the
Sinagogues
of
the
Iewes
,
whether
resorted
a
great
Company
of
people
to
heare
the
worde
of
God
.
The
circumstance
of
time
is
also
noted
when
Christ
is
sayd
to
teach
on
the
Sabothes
.
Now
,
this
was
the
most
conuenyente
time
to
receiue
Doctrine
as
we
haue
noated
out
of
diuers
places
Therfore
although
the
word
of
God
be
tyed
to
no
places
or
Circumstances
of
times
.
Yet
notwythstanding
at
the
wisedom
and
discretion
of
the
teacher
,
the
same
ought
to
be
taught
when
ther
is
greatest
hope
of
fructifying
.
11.
And
he
holde
there
was
a
woman
which
had
a
Spyrit
of
Infirmitye
eightene
yeres
,
&
was
bowed
together
,
and
could
in
no
wise
lifte
vp
her selfe
.
C.
Here
is
declared
a
myracle
in
the
woman
which
was
healed
and
the
offence
malitiouslye
Conceiued
of
the
IEWES
,
because
the
LORDE
had
healed
her
on
the
Saboth
Day
.
LVKE
sayth
that
the
woman
had
the
Spyrite
of
Infirmity
in
such
wise
that
by
the
Contraction
and
shrynkynge
of
the
sinnes
her
body
was
croked
.
Because
hee
doth
not
otherwyse
shewe
what
maner
of
disease
it
was
,
it
is
lykelie
that
it
was
no
common
disease
,
or
such
a
one
as
the
cause
thereof
was
known
to
the
Phisitions
:
therefore
he
calleth
it
the
Spyrite
of
infirmitie
.
For
wee
know
that
by
the
Deuils
means
men
are
very
much
afflicted
with
straunge
euils
,
and
vnnaturall
diseases
.
For
although
diseases
come
of
naturall
causes
.
Yet
notwithstanding
there
is
no
doubt
but
that
they
are
punishmentes
which
the
Lord
sendeth
for
sinne
.
And
Sathan
vseth
them
so
often
as
it
seemeth
good
vnto
him
.
Wee
see
what
happned
to
Iob
:
the
Scripture
is
full
of
such
Testimonies
.
(
And
was
bowed
together
.
)
This
Disease
had
so
bowed
the
Womans
backe
that
shee
could
not
looke
vp
straite
to
heauen
,
but
went
stouping
downe
to
the
ground
.
A.
So
that
it
seemeth
that
this
was
an
extraordinary
disease
with
that
which
Sathan
afflicted
this
miserable
Woman
both
in
Body
and
minde
.
C.
Whereby
the
power
of
Chryste
more
euidently
appeared
,
by
which
he
triumphed
ouer
Sathan
:
not
that
sathan
hath
rule
ouer
men
at
his
owne
wyl
,
but
in
that
he
hath
power
geuen
vnto
him
of
God
to
hurte
.
12.
When
Iesus
saw
her
,
hee
called
her
to
him
,
and
sayd
vnto
her
woman
thou
art
loased
from
thy
dysease
.
C.
In
this
miracle
as
in
others
also
.
Chryst
declared
as
well
his
power
as
his
grace
.
For
he
had
further
respect
then
to
the
disease
.
For
so
long
as
wee
sustaine
the
punishment
of
sin
.
Sathan
holdeth
vs
bound
without
mercy
,
but
Chryst
is
sayd
to
loase
this
woman
.
How
loaseth
he
her
?
Doth
hee
loase
her
because
he
restoreth
to
her
her
members
?
No
,
not
for
that
onely
:
but
that
externall
solution
was
a
signe
of
the
inward
loasing
in
soule
.
For
she
myght
haue
ben
deliuered
from
her
disease
,
and
not
haue
bene
loased
from
the
bondes
of
Sathan
.
The
cause
therfore
muste
be
ioyned
with
the
effect
.
So
the
saynts
do
oftentimes
ioyne
the
wrath
of
God
with
theyr
Sinnes
,
euen
as
here
the
deliuerance
from
the
disease
,
and
the
cause
are
ioyned
together
.
And
hee
vseth
the
Preterperfectence
,
or
the
time
past
.
Thou
art
deliuered
,
when
as
not
withstanding
she
was
not
deliuered
or
loased
vntill
Chryst
had
layd
his
hands
on
her
,
But
she
was
loased
alredy
because
the
Lord
had
taken
compassion
on
her
,
and
had
decreed
to
heale
her
:
What
then
remained
but
that
shee
should
receiue
and
apprehend
by
faith
that
which
Chryst
gaue
vnto
her
?
Thus
wee
must
haue
respect
vnto
God
by
hope
,
otherwise
we
shall
see
the
diseases
,
but
shal
be
ignoraunt
of
the
causes
.
13.
And
he
layd
his
hands
on
her
,
and
immediately
she
was
made
strait
and
glorified
God
.
(
And
he
layd
his
hands
on
her
)
A.
Chryst
vsed
this
externall
signe
so
often
as
it
pleased
him
.
For
it
was
not
necessary
,
seeing
we
read
that
many
wer
healed
of
him
with
his
word
only
:
but
when
it
seemed
good
vnto
him
he
vsed
thys
externall
signe
.
C
Concernynge
the
vse
whereof
we
haue
spoken
in
an
other
place
.
(
And
glorified
God
)
here
we
haue
in
the
woman
an
example
of
thanks
geuing
.
For
to
glorify
God
is
to
geue
him
thanks
for
the
benefit
receiued
by
Christ
his
son
.
This
gloryfiing
of
God
is
the
effect
of
faith
whych
testefieth
that
the
woman
had
faith
:
the
which
whosoeuer
hath
he
cannot
be
vnthankeful
vnto
God
for
his
benefites
.
Also
that
to
glorify
God
,
&
to
geue
thanks
vnto
God
are
al
one
,
it
is
manifest
by
the
example
of
the
leper
,
of
whom
it
is
said
.
Luk.
17.16
Hee
fel
downe
on
his
face
at
his
feete
and
gaue
him
thankes
.
There
are
not
found
that
returned
to
geue
Glorye
vnto
God
,
but
only
this
straunger
.
14.
And
the
Ruler
of
the
Sinagogue
aunswered
with
Indignation
,
because
that
Iesus
had
healed
on
the
Saboth
day
,
and
sayd
vnto
the
people
.
There
are
sixe
dayes
in
which
men
ought
to
worke
:
in
them
therefore
come
that
ye
may
be
healed
,
and
not
on
the
Saboth
day
.
(
Aunswered
with
Indignation
.
A.
That
is
to
say
,
he
spake
with
Indignation
,
because
Chryst
healed
on
the
Saboth
Day
,
the
which
hee
therefore
did
that
the
hypocrite
might
haue
occasion
to
speake
agaynst
the
miracle
.
It
was
not
a
matter
done
of
purpose
,
and
yet
notwithstanding
,
all
this
was
done
by
the
prouidence
of
God
.
Euen
so
the
Lord
doth
oftentymes
discouer
the
wickednesse
and
Hipocrisie
of
the
wicked
that
they
myghte
bee
knowne
to
the
world
.
(
There
are
sixe
Dayes
.
)
C.
This
Ruler
durste
not
openly
reprehend
Chryst
,
but
tourneth
the
poyson
of
his
waywardnes
another
way
,
ouerthwartly
condemning
Chryst
in
the
Person
of
the
common
sorte
of
people
.
But
this
was
wonderfull
outragious
mallice
.
He
telleth
them
that
there
are
sixe
Dayes
appoynted
for
labor
,
but
how
foolishly
doe
they
define
that
to
be
Labour
which
is
permitted
to
be
done
onely
wythin
the
compasse
of
sixe
Dayes
.
Why
doth
he
not
kepe
them
from
entering
into
the
Sinagogue
,
least
they
breake
the
Saboth
Day
?
Why
doth
he
not
commaund
them
to
ceasse
from
all
the
workes
of
piety
?
But
if
men
be
restrayned
from
theyr
workes
onely
on
the
Saboth
day
how
vnmeete
a
thinge
is
it
for
the
grace
of
God
to
bee
tyed
then
?
He
commaundeth
them
to
come
vpon
other
dayes
to
craue
health
,
as
though
the
power
of
GOD
lay
a
sleepe
on
the
Saboth
day
,
and
did
not
specially
extende
the
same
on
that
Day
for
the
healthe
and
comforte
of
his
People
.
To
what
end
serue
Holy
Assemblies
,
but
onely
that
the
Faythfull
might
call
for
the
Ayde
and
helpe
of
God
,
Wherefore
this
wicked
hypocrite
speaketh
as
if
the
lawfull
obseruation
of
the
Saboth
did
stop
the
course
of
Gods
Benefits
,
exclude
men
from
calling
vpon
him
,
and
dyd
depryue
them
of
the
Sence
and
feeling
of
his
grace
.
15.
But
the
Lorde
aunsweaed
him
.
Thou
Hypocrite
doth
not
each
of
you
on
the
Saboth
Day
loose
hys
Oxe
or
his
Asse
from
the
Staule
and
leade
him
to
the
Water
.
C.
In
that
he
calleth
him
Hypocrite
he
doth
it
not
to
reproach
him
,
but
sheweth
that
he
which
was
a
wicked
man
in
heart
preferred
holines
before
Externall
thinges
.
(
Doth
not
ech
one
of
you
on
the
Saboth
Day
.
)
C.
When
as
the
Lorde
mighte
easely
haue
vsed
many
Arguments
to
refelle
this
grosse
mallice
he
was
contented
with
this
one
.
That
if
it
be
lawful
to
shew
humanity
to
brute
Beastes
on
the
Saboth
day
,
it
is
out
of
order
to
make
such
a
precise
Holynes
in
the
same
that
the
Children
of
God
may
not
be
holpen
.
16.
AND
ought
not
this
Daughter
of
Abraham
whome
Sathan
had
bounde
loe
eightene
yeres
be
loased
from
this
Bond
on
the
Saboth
Day
.
C.
There
is
a
double
comparison
in
the
wordes
of
Chryst
,
as
of
the
Oxe
wyth
the
Daughter
of
Abraham
,
and
of
the
Halter
with
the
which
the
Asse
or
the
Oxe
is
bound
to
his
cribbe
or
staule
wyth
the
bondes
of
Sathan
with
the
which
hee
holdeth
men
bound
to
Destruction
.
Ye
(
sayth
he
)
which
are
such
scrupulous
obseruers
of
the
Saboth
dare
loase
your
Oxen
and
Asses
to
lead
them
to
the
water
:
And
why
may
not
I
shew
so
much
humanitie
to
the
Electe
people
of
God
,
specially
when
there
is
greater
necessity
,
as
when
one
is
to
be
deliuered
out
of
the
Bondes
of
Sathan
?
And
although
the
Wycked
reprehender
and
cauiller
helde
his
tongue
for
shame
,
yet
notwythstanding
we
see
that
there
was
nothynge
so
well
done
by
Chryst
,
whereat
the
wicked
tooke
not
occasion
to
cauill
.
And
it
is
no
marueile
if
Sathan
endeuoured
himselfe
by
all
meanes
possible
to
peruerte
the
Glory
of
Chryst
which
ceasseth
not
daily
to
disperse
abroad
his
cloudes
,
thereby
to
obscure
the
holy
workes
of
the
Faithfull
.
(
Whom
Sathan
had
bound
lo
eightene
yeres
)
R.
Is
then
Sathan
the
author
of
Diseases
?
Is
hee
which
is
diseased
bound
of
Sathan
?
Question
.
Shall
we
say
that
hee
which
is
sicke
in
Body
is
bounde
captiue
with
the
bonds
of
Sathan
.
Is
not
the
Lord
our
God
sayd
to
send
vnto
vs
Diseases
and
afflictions
?
Answer
.
To
aunswer
this
,
we
must
first
note
what
God
is
by
his
owne
nature
.
For
God
,
if
thou
well
weigh
his
true
and
proper
nature
,
is
nothing
els
but
the
chiefe
and
most
excellent
fountain
of
goodnes
and
health
.
There
is
nothing
in
the
nature
of
God
whych
is
euill
or
diseased
.
Wherefore
God
by
his
owne
Nature
doth
neither
make
nor
send
Diseases
vnto
vs
.
For
howe
should
he
which
is
the
chiefe
Health
and
health
it self
,
create
diseases
.
How
should
the
moste
excellent
ioy
make
sorrow
and
griefe
.
Then
(
thou
wylte
say
)
whereof
come
Diseases
?
Verely
euen
of
sinne
.
For
if
so
be
Death
entered
into
the
world
by
sinne
,
then
verely
diseases
also
entered
wyth
Death
,
which
are
foremessēgers
of
the
same
.
And
Sathan
is
the
Author
of
sinne
.
He
(
sayth
Chryst
was
a
murderer
from
the
beginning
,
and
aboade
not
in
the
truth
,
because
ther
is
no
truth
in
him
.
When
he
speaketh
a
lie
he
speaketh
of
his
owne
because
he
is
a
lyar
,
Ioh.
8.44
and
the
father
of
the
same
.
It
resteth
therfore
that
Sathan
be
the
Author
of
Diseases
also
,
and
diseases
are
rightly
called
the
Bondes
of
Sathan
.
Notwithstanding
we
must
thinke
that
GOD
himselfe
sendeth
Diseases
and
other
manner
of
afflictions
vnto
vs
.
Fyrst
,
because
God
geueth
liberty
vnto
Sathan
to
annoy
vs
with
Diseases
.
For
so
he
sayd
vnto
Sathan
concernynge
Iob.
Beholde
he
is
in
thy
hande
,
Iob.
1.12
.
and
2.6
.
but
yet
saue
his
Lyfe
.
Secondly
because
after
that
Sathan
by
the
permission
of
God
,
sendeth
Diseases
,
God
receiueth
them
into
his
owne
hand
,
and
vseth
them
as
an
Instrument
to
our
Saluation
.
For
euen
as
the
wycked
facte
which
the
Sonnes
of
Iacob
committed
against
theyr
Brother
Ioseph
,
&
by
which
they
sould
him
vnto
straungers
was
the
worke
of
Sathan
,
and
God
taking
the
same
into
his
owne
hande
,
vsed
it
for
an
Instrumente
to
worke
the
Saluation
of
the
house
of
Israell
.
Ge.
50.20
.
(
For
so
Ioseph
himself
expoundeth
it
saying
.
Ye
thought
euil
against
me
,
but
God
tourned
it
vnto
good
,
to
bringe
to
passe
as
it
is
thys
day
,
&
to
saue
much
People
aliue
)
Euen
so
,
also
Diseases
are
the
works
&
bonds
of
Sathan
,
by
which
he
worketh
our
Saluation
.
Iob.
1
21
Iob.
2.10
So
Iob
thought
of
his
afflictions
.
The
Lord
geueth
&
the
lord
taketh
away
.
Da.
9.7
So
Danyell
confesseth
that
the
Exile
into
Babilon
came
of
the
Lorde
,
for
the
which
cause
the
Lorde
tooke
the
same
into
his
handes
&
turned
it
to
the
Saluation
of
the
Israëlites
.
Wherefore
when
Diseases
or
other
afflictions
are
sent
vnto
vs
,
wee
must
acknowledge
our
sinnes
,
&
wee
must
acknowledge
them
to
bee
in
the
power
of
Sathan
for
sinne
.
Notwithstanding
we
must
not
thinke
or
iudge
of
afflictions
and
diseases
as
they
are
styrred
vp
of
Sathan
,
but
as
the
Lord
our
GOD
hath
taken
them
into
hys
hands
:
who
being
not
onely
the
beste
,
but
also
the
moste
wise
and
mighty
Workeman
of
his
singuler
goodnes
and
wisedome
,
Rom.
8.18
.
bryngeth
to
passe
that
all
thinges
turne
to
good
,
to
them
that
loue
him
.
Howbeit
this
woman
was
captiue
vnto
Sathan
after
a
certaine
speciall
maner
.
C.
This
also
is
to
bee
noted
that
Chryst
calleth
her
the
daughter
of
Abraham
,
whose
bodie
was
vexed
by
Sathan
eightene
yeres
,
and
that
not
onely
in
respecte
that
she
was
a
Iewe
,
but
also
because
shee
was
one
of
the
true
members
of
the
Churche
.
Whereby
also
we
may
perceiue
that
to
be
true
which
Paule
teacheth
that
some
are
deliuered
to
Sathan
for
the
destruction
of
the
Flesh
,
1.
Cor.
5.5
that
the
Spirit
might
be
saued
in
the
Day
of
the
Lord.
(
Eightene
yeres
)
The
Lorde
noateth
the
space
of
time
to
certefy
vs
that
although
he
doth
not
out
of
hand
releue
our
miseries
,
yet
notwithstanding
we
must
not
dispayre
.
A.
The
people
of
Israell
were
longe
afflicted
in
the
Land
of
Aegipte
,
yet
notwythstanding
at
the
length
they
were
deliuered
from
thence
by
the
mighty
hand
of
God
.
So
in
like
manner
hee
which
lay
by
the
pooles
side
was
diseased
eight
and
thyrty
yeres
,
yet
notwithstanding
at
the
last
when
he
was
paste
all
hope
,
Ioh.
5.5.9
.
he
found
remedy
in
Chryst
.
17.
And
when
he
sayd
these
thinges
al
his
Aduersaries
were
ashamed
,
and
all
the
people
reioysed
for
all
the
excellent
deedes
that
were
don
by
him
.
(
All
his
Aduersaries
were
ashamed
)
C.
The
Euangelyst
meneth
not
that
his
Aduersaries
were
so
ashamed
that
they
chaunged
theyr
mind
,
but
he
meneth
that
they
were
quite
conuinced
&
put
to
silence
,
insomuch
that
all
men
knew
theyr
mallice
and
wickednesse
in
resisting
the
Lord.
[
And
all
the
people
reioysed
)
The
people
reioised
be
cause
al
things
hapned
to
the
Glorye
of
Christ
because
the
Aduersaries
had
nothing
to
answer
.
They
were
impudent
in
reprehending
,
&
yet
notwithstanding
now
theyr
mouthes
are
easely
stopte
.
Euen
so
there
is
no
worke
so
good
and
excellente
which
shall
not
finde
some
slaunderous
withstanders
of
the
same
.
For
the
Exposition
of
the
reste
whych
followeth
vnto
the
22.
verse
.
Reade
the
13.
Chapter
of
Mathew
verse
31.
22.
And
he
went
through
all
towns
and
villages
,
teaching
&
Iournyinge
towardes
Hierusalem
.
(
Iournying
toward
Hierusalem
)
C.
It
is
vncertain
whether
hee
speaketh
of
one
onely
iournying
,
Mat.
9.3
Mark
.
6.6
or
whether
he
meaneth
that
Chryst
was
wont
to
goe
vp
to
Hierusalem
on
the
Feast
Dayes
when
he
walked
through
Iury
,
and
taught
in
diuers
parts
.
In
the
first
part
of
this
Verse
hee
seemeth
to
note
the
continuall
course
and
exercise
of
Chrysts
life
,
from
the
time
that
he
began
to
execute
the
Office
committed
to
him
of
the
Father
.
Wherefore
that
the
latter
part
may
agree
wyth
the
first
,
the
sence
shall
be
this
,
that
so
often
as
the
feast
Dayes
were
at
hand
he
vsed
to
accompany
other
holy
Assemblies
.
A.
Chryst
preached
in
all
places
of
Iury.
.
He
came
not
into
lytle
Villages
and
Hamlets
,
ouerpassing
the
great
Cities
and
Townes
as
doe
they
which
goe
about
to
deceyue
the
simple
:
neither
came
hee
into
the
great
Cities
as
a
vaine
bragger
and
boaster
of
himselfe
,
but
as
the
Lorde
and
Father
of
all
,
he
went
into
all
places
,
hauing
a
care
of
all
.
Moreouer
he
did
not
neglecte
those
Cities
,
in
the
which
the
Lawyers
did
dwell
,
fearing
to
bee
reprehended
of
them
,
or
fearing
least
he
shoulde
bee
slayne
of
them
:
but
he
goeth
towards
Hierusalem
.
For
where
most
are
sick
thither
the
Phisition
maketh
moste
haste
.
23.
Then
sayd
one
vnto
him
Lorde
,
are
there
few
that
be
saued
?
And
he
sayd
vnto
them
.
BV.
Seeing
the
Lord
in
preachynge
vrged
Repentaunce
,
threatninge
destruction
to
the
impenitent
,
and
requiring
of
such
as
should
bee
saued
good
and
righteous
workes
:
a
certain
man
doubting
whether
all
men
coulde
doe
these
thinges
,
and
seeing
that
the
Lord
had
a
very
few
Disciples
followynge
him
,
who
notwithstanding
professed
himselfe
to
be
the
Author
of
life
,
went
vnto
him
,
and
asked
him
.
(
Lord
are
there
few
that
be
saued
)
BV.
As
if
he
should
say
.
If
so
be
the
matter
of
eternall
Life
standeth
as
thou
techest
,
it
must
nedes
follow
that
a
very
small
number
of
men
must
be
saued
.
Therefore
Chryste
conuerting
his
Speach
to
all
sayth
.
24.
Striue
to
enter
in
at
the
strayte
Gate
:
For
many
I
say
vnto
you
will
seeke
to
enter
in
,
and
shall
not
be
able
.
(
Striue
to
enter
in
at
the
strait
gate
)
C.
By
the
which
words
Christ
goeth
about
to
draw
away
those
that
are
his
from
foolish
curiosity
which
stayeth
a
great
many
,
who
looke
round
aboute
them
to
see
whether
they
haue
any
mo
Companions
or
no
:
as
thoughe
they
would
not
haue
saluation
wythout
a
multitude
BV.
He
doth
not
curiously
dispute
,
who
,
and
how
many
shall
bee
saued
:
but
striue
(
saith
he
)
that
ye
may
be
in
the
number
of
those
that
shall
be
saued
,
seeke
not
for
obscure
and
hidden
matters
:
but
rather
endeuour
your selues
to
do
that
which
is
iust
and
holy
.
C.
Therefore
when
he
commaundeth
to
striue
,
he
geueth
vs
to
vnderstand
that
we
cannot
come
to
eternall
life
wythout
great
and
hard
difficulties
.
BV.
And
in
dede
it
is
a
hard
matter
for
the
Flesh
,
truly
to
repent
of
the
former
Life
,
and
to
bee
accustomed
to
a
new
and
holy
kynd
of
lyuing
.
Yet
notwithstanding
we
must
endeuour
,
we
must
striue
,
we
must
labor
withall
our
might
and
strength
to
ouercome
this
difficulty
and
hardnes
,
wee
must
enter
into
the
straite
way
whych
leadeth
to
saluation
.
C.
Therefore
let
the
faithful
rather
beat
their
brains
about
this
,
Mat.
7
15.
then
to
bee
ouer
curious
concerning
the
multitude
of
such
as
goe
out
of
the
way
.
(
For
many
will
seeke
to
enter
in
)
R.
Chryst
by
these
wordes
seemeth
to
affyrme
,
that
the
number
of
such
as
shal
be
saued
,
shal
be
the
fewer
:
but
he
speaketh
more
plainly
in
Mat.
when
he
saith
thus
.
Wide
and
broad
is
the
way
which
ledeth
to
destruction
,
Mat.
7.13
.
&
many
there
be
that
enter
therat
,
but
straite
is
the
gate
,
and
narrow
is
the
way
which
leadeth
to
life
,
and
few
there
be
that
finde
it
.
Therefore
there
are
few
which
attaine
saluation
because
the
gate
to
life
is
straite
.
But
what
haue
we
in
another
place
of
Ma.
Many
shal
come
from
the
east
,
&
from
the
west
,
&
shal
rest
with
Abraham
,
Mat.
8.11
.
Isaac
&
Iacob
in
the
kingdom
of
Heauen
.
And
the
Prophet
speaking
of
the
heauenly
Hierusalem
,
Esa.
60.11
sayth
thus
.
Thy
Gates
shall
stand
open
still
both
day
and
Night
,
and
neuer
be
shut
,
that
the
hoste
of
the
Gentiles
may
come
,
and
that
theyr
Kinges
may
be
broughte
vnto
thee
.
These
words
teach
vs
not
onely
that
many
shal
be
saued
,
but
also
that
the
gate
of
heauen
shall
bee
set
wyde
open
.
But
we
must
put
heere
a
difference
.
For
if
we
consider
Chryst
,
we
must
needes
confesse
that
the
gate
of
Heauen
is
broad
and
wyde
.
For
Chryst
is
the
true
Gate
of
Heauen
,
who
being
ascended
into
Heauen
,
and
being
reuealed
to
the
whole
world
by
the
preaching
of
the
Gospel
,
hath
not
onely
set
wyde
open
heauen
Gates
vnto
vs
,
but
also
hath
so
consecrated
the
Earth
it selfe
by
his
Gospell
,
that
men
inhabiting
in
all
parts
of
the
Erth
may
ascend
into
the
Kingdome
of
Heauen
.
And
although
the
Commaundements
of
the
Law
by
reason
of
the
infirmitie
of
our
flesh
,
are
not
onely
heauy
and
grieuous
,
but
also
impossible
to
bee
done
,
yet
notwithstandyng
Chryste
hath
perfectly
fulfilled
the
Law
,
and
hath
brought
to
passe
that
so
many
as
beleue
in
him
,
shall
bee
no
otherwyse
iudged
to
bee
righteous
before
God
,
then
if
they
by
their
owne
righteousnesse
had
perfectly
fulfilled
the
Law
.
Furthermore
,
through
Faith
Chryst
endueth
those
that
beleue
in
hym
with
the
Holy
Ghost
,
that
by
the
Power
thereof
they
may
both
wyth
ease
and
also
with
pleasure
walke
in
the
obedience
of
Gods
law
,
so
much
as
is
possible
in
this
Flesh
.
Wherefore
as
touching
this
parte
of
the
Deuine
Preceptes
,
the
Gate
of
the
Kingdome
of
heauen
must
not
be
said
to
be
strayte
.
Furthermore
if
thou
consider
the
church
of
Chryst
in
it selfe
,
thou
must
needes
confesse
that
many
are
elected
,
&
that
an
innumerable
multitude
are
and
shal
be
saued
.
For
thus
the
Prophets
speaketh
of
the
multitude
of
the
faythfull
.
Esay
.
60
▪
●
Lifte
vp
thine
Eyes
&
loke
round
aboute
thee
:
all
these
gather
themselues
and
come
to
thee
,
thy
Sonnes
shall
come
vnto
thee
from
far
,
&
thy
Daughters
shall
gather
themselues
to
thee
on
euery
side
,
&c.
And
in
the
Reuelation
of
S.
Iohn
.
Apoc.
7.
●
After
thys
I
behelde
,
and
loe
,
a
great
multytude
which
no
man
coulde
number
of
all
Nations
,
Kindreds
and
people
,
and
tongues
stoode
before
the
Throane
&c.
Therefore
we
see
that
if
we
consider
the
Church
in
it selfe
,
it
containeth
a
great
and
innumerable
multitude
.
But
to
the
ende
thou
mayst
rightely
vnderstand
the
word
of
Christ
whych
sayth
,
that
few
finde
the
way
to
lyfe
,
thou
muste
haue
respecte
to
an
other
matter
.
For
first
of
all
,
it
so
bee
thou
considerest
the
Dispositions
of
euery
man
,
then
though
the
gate
of
heauen
were
neuer
so
wyde
,
yet
notwithstanding
the
gretest
parte
of
men
do
make
the
same
narrow
to
themselues
.
For
some
seeke
to
enter
in
,
but
not
by
faith
in
Chryst
,
one
promiseth
Saluation
to
himselfe
,
by
the
merit
of
monastery
workes
,
and
this
is
to
make
moonkary
the
Gate
of
Heauen
.
Another
hopeth
to
attaine
Felicity
by
the
merit
of
his
Pilgrimages
:
and
this
is
to
make
Peregrinations
,
and
not
Christ
the
Gate
of
heauen
.
This
fellow
seeketh
to
ascend
into
Heauen
by
the
merite
of
his
Fastings
,
&
the
fellow
by
the
merit
of
his
contrition
that
which
verely
is
nothing
els
then
to
breake
downe
the
gate
,
Chryst
,
and
to
build
another
after
their
own
fantasie
.
But
by
these
Gates
men
shall
sooner
come
to
Hell
then
to
heauen
.
Israel
,
(
saith
S.
Paule
)
which
followed
the
Law
of
righteousnes
,
hath
not
attained
to
the
Lawe
of
Righteousnes
.
●ō
.
9.31
And
wherefore
?
Because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
Workes
of
the
Law
.
Othersome
lead
an
impenitent
Lyfe
wyth
manifest
and
open
wyckednes
:
to
whom
also
the
gate
of
heauen
is
very
straight
:
not
for
the
straitnes
of
the
gate
in
it selfe
:
but
because
of
theyr
owne
heart
whych
cannot
repent
.
For
this
gate
will
not
receiue
proude
and
arrogante
men
,
but
such
as
are
humble
:
it
wil
not
admit
couetous
men
but
such
as
are
liberall
:
not
the
enuious
but
the
gentle
and
meke
:
not
whooremongers
,
but
chaste
liuers
:
not
dronkardes
:
but
sober
persons
:
That
is
to
say
,
it
doth
not
receiue
those
that
are
impenitent
,
but
such
as
are
penitent
.
Therefore
they
which
are
shut
out
of
the
Gate
of
heauen
,
are
shut
out
by
theyr
owne
faulte
,
and
not
by
the
straitnes
of
the
Gate
.
Furthermore
though
the
number
of
the
Electe
bee
great
,
if
thou
consider
the
Church
of
Chryst
in
it selfe
,
yet
neuerthelesse
if
thou
compare
the
same
with
the
Church
of
the
wicked
,
thou
shalte
finde
the
Number
of
those
that
are
elected
to
the
inherytance
of
the
Kingdom
of
heauen
,
smallest
.
For
as
the
number
of
a
thousand
,
of
it self
is
much
,
but
being
compared
with
sixe
hundred
Millians
,
seemeth
almost
no
number
:
euen
so
the
church
of
Chryst
is
greate
being
considered
in
it selfe
,
but
is
very
smal
being
compared
with
the
huge
multitude
of
the
wicked
which
perish
.
And
of
this
matter
we
haue
manifest
argumentes
in
externall
deliueraunces
in
the
whych
few
haue
bene
saued
when
all
the
reste
perished
.
As
in
the
floud
onely
eyghte
Soules
.
In
the
burning
of
Sodom
&
Gomor
,
of
so
many
thousandes
three
onely
escaped
.
Gen.
7.21
.
1.
Pe.
3.20
.
Lot
with
is
two
daughters
.
Of
sixe
hundred
thousande
which
came
out
of
Aegypte
after
they
had
liued
in
the
Desert
.
Onely
Iosue
and
Caleb
,
Gen.
13
25.
came
into
the
Land
of
promise
.
In
that
most
populous
city
Hiericho
,
onely
the
harlot
Rachab
wyth
her
housholde
was
saued
.
Nu.
14.30
In
the
Destruction
of
Hierusalem
there
were
none
lefte
in
the
Lande
,
Iosu
,
6.24
but
the
moste
abiecte
husbandmen
.
Whereupon
the
Prophet
Esay
saith
.
If
the
people
of
Israell
were
as
the
Sand
of
the
Sea
.
Yet
notwithstanding
the
Remnaunts
(
that
is
to
say
,
Esa.
10
22
Rom
9.27
the
smallest
number
&
most
abiecte
among
the
people
)
shall
be
conuerted
.
The
which
Examples
the
Scripture
setteth
not
before
vs
to
brynge
vs
to
dispayre
,
but
to
teach
vs
Feare
and
Fayth
,
by
which
alone
we
come
to
the
kingdome
of
Heauen
.
25.
When
the
goodman
of
the
house
is
rysen
vp
,
and
hath
shut
to
the
dore
,
and
yee
begin
in
to
stand
with
out
,
and
to
knocke
at
the
Dore
,
saying
.
Lorde
,
Lord
open
vnto
vs
,
and
he
shall
aunswer
and
say
vnto
you
.
I
knowe
you
not
from
whence
ye
are
.
(
When
the
Goodman
of
the
House
is
rysen
)
C.
Because
Chryst
had
denied
the
Gate
of
Heauen
to
be
open
to
many
which
shall
desire
to
enter
into
heauen
.
Now
he
saith
that
it
doth
nothing
profit
though
they
haue
place
in
the
Church
,
because
God
shall
aryse
at
the
last
to
Iudgement
,
to
shut
them
out
of
his
kingdome
which
now
challenge
vnto
themselues
place
amonge
those
of
his
houshold
.
And
he
vseth
a
simillitude
of
the
Goodman
of
the
house
R.
Which
is
wont
at
a
certain
hower
of
the
night
to
shut
the
Dores
of
his
House
,
and
if
so
be
any
of
the
seruauntes
at
a
very
vnlawfull
time
of
the
Nighte
be
out
,
he
doth
not
onely
not
suffer
them
to
come
in
,
but
also
shutteth
them
out
of
his
house
as
vnprofitable
and
disobedient
Seruaunts
.
C.
Or
thus
,
who
if
he
know
that
any
of
his
wicked
or
lasciuious
seruaunts
haue
stollen
forth
in
the
night
&
haue
left
the
house
for
theeues
to
enter
in
:
he
himselfe
ryseth
and
shutteth
vp
the
Gate
,
and
suffereth
not
those
Nyghte
walkers
to
come
in
,
which
haue
wandered
out
of
time
in
common
wayes
.
For
so
long
as
the
Lord
calleth
vs
vnto
him
,
we
haue
liberty
to
enter
into
the
Kingdome
of
Heauen
,
the
Gate
standing
as
it
were
wide
open
:
but
the
greater
part
will
not
once
moue
theyr
foote
towarde
the
same
.
Therefore
Chryst
saith
that
the
time
will
come
when
the
Gate
shal
be
shut
vp
:
so
that
they
are
in
perill
to
haue
no
enterance
which
tarry
for
Company
.
(
Lorde
,
Lorde
open
to
vs
)
R.
This
is
the
cry
of
Hipocrits
,
Mat.
25.11
with
the
which
by
theyr
externall
shew
of
righteousnesse
they
make
such
a
noyse
in
this
worlde
that
they
alone
seeme
to
be
the
People
of
God
,
and
heyres
of
the
Kingdome
of
Heauen
,
but
it
is
sayd
here
vnto
them
(
I
know
ye
not
.
)
For
it
is
wonte
to
come
to
passe
,
that
which
aboue
all
other
seme
to
be
the
electe
of
God
are
most
abiect
:
and
that
they
which
seemed
to
be
first
are
last
.
A.
Whereuppon
Chryst
also
sayd
in
another
place
.
Not
euery
one
that
saith
vnro
mee
.
Lorde
,
Lord
,
shall
enter
into
the
kingdome
of
Heauen
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heauen
.
And
againe
,
Mat.
7.21
.
Luke
.
6.46
Why
call
yee
mee
.
Lorde
.
Lorde
,
and
doe
not
as
I
commaunde
you
.
26.
Then
shall
ye
begin
to
say
.
Wee
haue
eaten
and
dronken
in
thy
presence
,
and
thou
haste
taughte
in
our
streetes
.
A.
These
thinges
properly
pertaine
vnto
the
Iewes
.
C.
whome
it
shal
profit
nothing
(
sayth
Chryste
)
that
hee
is
come
so
neare
vnto
them
,
and
offereth
himselfe
so
familiarly
vnto
them
to
be
receiued
,
excepte
they
answere
when
they
are
called
R.
We
haue
eaten
and
dronken
(
say
they
)
before
thee
.
We
are
that
people
of
God
Israell
,
whom
thou
hast
chosen
out
of
all
nations
.
We
haue
eaten
manna
from
heauen
we
dronke
water
out
of
the
rocke
we
haue
eaten
of
thy
sacrifices
,
wee
haue
heard
thy
voice
from
Heauen
in
mount
Horeb
,
we
haue
heard
thy
law
daily
in
our
Sinagogues
,
&
yet
doste
thou
not
know
vs
?
Thus
these
Hypocrites
boast
,
but
the
Carnall
presence
of
Chryst
profited
them
nothing
without
faith
In
Mathew
they
say
.
Lord
,
Lord
,
haue
we
not
prophesied
in
thy
name
,
and
in
thy
name
caste
out
Deuils
?
Mat.
7.22
.
C.
Moreouer
,
Chryst
doth
not
persecute
the
simillitude
.
For
hauing
spoken
of
the
Goodman
of
the
house
,
hee
calleth
himselfe
now
a
Iudge
,
without
any
figure
:
and
this
belongeth
to
no
other
then
to
his
owne
person
,
when
they
say
.
Thou
haste
taught
in
our
streates
.
Concerning
the
Exposition
of
the
Verse
following
.
Reade
the
seuenth
Chapter
of
Math.
verse
23.
28.
There
shal
be
weeping
&
gnashing
of
teeth
,
when
yee
shall
se
Abraham
,
Isaac
,
and
Iacob
,
and
all
the
prophets
in
the
kingdom
of
God
,
and
ye
your selues
thrust
out
.
B.
Here
he
sheweth
the
Punishments
which
remaine
for
hipocrytes
but
specially
for
the
Iewes
that
he
might
the
more
dryue
them
from
theyr
hypocrisie
,
&
draw
them
to
the
study
of
the
truth
.
By
weping
,
Mat.
8.12
.
he
vnderstandeth
exceding
sorrow
,
&
by
gnashing
of
teeth
he
meneth
great
honor
&
feare
.
(
When
yee
shal
see
Abraham
.
)
C.
The
Iewes
being
farre
vnlike
to
the
holy
Fathers
,
were
proud
in
vain
of
theyr
oryginall
and
ofspryng
,
neither
did
they
vse
any
thing
more
commonly
,
then
the
abusing
of
the
title
of
the
church
:
For
the
whych
cause
Chryst
testefieth
heere
that
they
were
a
degenerate
sorte
which
swarued
from
the
fayth
and
Godlinesse
of
the
fathers
,
being
banished
from
the
Kingdom
of
God
.
And
herewithall
is
ioyned
a
secret
reprehension
,
as
if
he
should
say
.
If
now
ye
neglect
to
enter
in
at
the
strait
gate
,
because
the
multitude
of
those
that
go
out
of
the
way
stay
you
,
do
ye
not
see
that
ye
are
separated
from
the
order
of
the
faithfull
being
thus
ioyned
to
the
vnbeleuing
?
Wherfore
if
your
eyes
are
now
wholly
bente
vnto
the
world
,
the
last
day
shall
brynge
heauy
vengeance
vpon
you
for
the
same
.
For
then
ye
shal
know
that
you
&
your
Companions
are
from
the
kingdome
of
God
,
and
that
ye
haue
no
fellowship
with
Abraham
.
29.
And
they
shall
come
from
the
Easte
and
from
the
west
,
and
from
the
north
and
from
the
south
,
&
shal
sit
downe
in
the
kingdom
of
God
.
C.
This
is
an
Amplification
taken
hereof
,
that
the
Iewes
being
banished
(
who
thought
themselues
onely
to
be
the
lawfull
heires
of
God
)
the
gentiles
should
be
taken
now
into
theyr
place
,
that
they
might
obtaine
the
Lyfe
promised
to
Abraham
and
his
posterity
.
And
he
compareth
the
Gentiles
with
them
,
that
he
might
styrre
them
by
a
holy
Ielousie
vnto
the
Faith
.
Euen
as
Paule
did
account
it
the
extolling
of
his
office
,
if
by
any
menes
he
might
prouoke
them
that
were
of
his
Flesh
to
such
emulation
.
Rom.
11.14
.
And
thus
it
was
necessary
that
the
Iewes
shoulde
bee
prycked
forward
,
who
thinkyng
to
wel
of
themselues
despysed
God
wyth
hys
giftes
.
This
sentence
is
expounded
in
the
eight
.
Chap.
of
Math.
verse
11.
30
And
behold
there
are
last
which
shal
be
firste
,
and
there
are
firste
that
shall
be
last
.
C.
Chryst
vsed
these
words
very
often
notwithstanding
in
another
sence
.
In
this
place
his
purpose
was
onelie
to
beat
downe
in
the
Iewes
a
vaine
confidence
of
themselues
,
who
being
chosen
of
God
from
amonge
the
rest
of
the
whole
worlde
,
being
themselues
bold
of
this
Dignity
thought
that
GOD
was
tyed
vnto
them
.
Ma.
19.30.20.16
.
Mar.
10.31
For
this
cause
Chryst
affyrmeth
that
the
Gentiles
which
were
at
that
time
the
outcastes
and
refice
should
be
preferred
before
them
.
31.
The
same
day
came
there
certain
of
the
Pharisies
,
and
sayd
vnto
him
.
Get
thee
out
and
depart
hence
:
For
Herod
will
kyll
thee
.
(
For
Herod
will
kill
thee
)
How
they
wer
affected
which
gaue
this
counsaile
we
cannot
tell
,
notwithstanding
it
is
a
probable
coniecture
,
that
because
they
saw
the
greater
part
of
the
people
to
be
addicted
vnto
Chryst
,
that
doctrine
of
the
Gospell
being
receyued
in
many
places
,
they
soughte
to
dryue
him
to
another
place
.
We
must
noate
what
these
friendely
Admonishers
were
.
Luke
sayth
that
they
were
certayne
of
the
Pharisies
.
And
we
know
that
the
same
Secte
was
not
so
fauorable
vnto
CHRISTE
that
it
is
likely
that
they
would
bee
carefull
for
hys
Lyfe
?
What
was
their
meaning
then
?
Surely
they
intended
to
make
hym
afeard
,
and
so
to
driue
him
into
some
Corner
to
hyde
himselfe
:
thynkyng
thereby
in
a
while
to
deminish
his
authority
,
and
to
make
hys
Doctrine
to
quite
forgotten
.
R.
It
may
bee
also
that
HEROD
dyd
secretly
suborne
these
Pharisies
to
perswade
CHRIST
to
flee
.
For
seeing
Herod
had
before
put
Ihon
to
death
,
and
sawe
now
that
a
greater
multitude
of
men
did
followe
Christe
who
was
Ihons
friend
,
hee
might
peraduenture
feare
,
least
Christe
woulde
reueng
Ihons
death
with
force
of
armes
and
depryue
him
of
his
Dominion
in
Galile
.
Wherefore
seeing
hee
durst
not
openly
bend
his
force
against
Christe
,
he
suborned
Pharises
,
who
by
dissemblinge
great
friendship
,
might
Counsaile
Christe
to
departe
out
of
Galile
,
and
to
shun
the
cruelty
of
Herod
:
that
Christe
being
cast
out
,
he
might
be
in
Security
,
and
retayne
the
Maiesty
of
his
Dominion
.
32.
And
hee
sayd
vnto
them
,
go
and
tel
that
Foxe
,
Behold
I
cast
out
,
diuells
,
and
heale
the
people
to
day
and
to
morrow
,
and
the
thryd
day
I
shal
be
perfected
.
R.
In
that
Christe
sendeth
the
Pharises
backe
againe
to
Herod
,
it
seemeth
greatly
to
confirme
that
which
we
sayd
euen
now
,
namely
that
they
came
being
subtilly
suborned
by
Herod
.
C.
And
it
is
certaine
that
Christ
speaketh
of
Herod
Antypas
.
And
although
he
was
in
behauiour
a
very
Foxe
,
and
no
lesse
seruile
than
crafty
in
disposition
,
yet
notwithstandinge
the
craftinesse
of
his
whole
Lyfe
is
not
touched
in
the
name
of
Foxe
:
but
Christe
noteth
his
priuy
and
secret
snares
,
by
which
hee
lay
in
waight
to
ouerthrowe
the
Doctrine
of
the
Gospell
,
when
as
with
open
force
hee
durst
not
encounter
with
the
same
.
I
(
sayth
Christ
)
by
what
subtilties
soeuer
hee
practyseth
,
will
too
day
&
to
morrow
discharge
that
office
which
my
Father
hath
committed
vnto
mee
:
and
when
I
haue
ended
my
course
,
then
will
I
be
offered
for
a
sacrifice
.
Exo.
22
28
A.
If
any
man
demaund
,
how
Christe
called
Herod
,
Foxe
,
seeing
the
law
forbiddeth
all
men
to
speake
euell
of
the
Prince
:
Wee
answere
:
B.
that
Christe
did
not
transgresse
the
law
:
for
hee
did
not
call
him
Foxe
in
contempt
of
his
authority
,
but
by
the
power
of
the
spirite
,
and
to
declare
his
Fathers
power
,
which
made
him
bolde
,
not
to
feare
him
.
For
the
Spirite
of
God
is
aboue
all
power
.
Christe
speaketh
not
as
a
priuate
man
:
whose
liberty
whoso
will
follow
,
let
him
take
heede
that
hee
be
not
voyde
of
the
same
spirite
.
Herod
,
though
hee
were
a
tyrante
,
yet
notwithstandinge
being
subtill
,
crept
into
the
myndes
of
men
by
deceipt
,
in
such
wise
that
he
ouercame
all
his
aduersaries
,
and
yet
stoode
without
any
punishent
.
There
haue
ben
many
tyrants
which
haue
not
dissembled
their
cruelty
,
but
haue
openly
manifested
the
same
.
Nero
and
Caligula
,
at
diuers
times
boasted
of
their
cruelty
:
Tyberius
,
being
worse
than
they
both
,
hid
his
tyranny
.
Such
a
one
was
Herod
,
who
playing
the
tyrant
ouer
the
Iewes
,
retayned
still
the
fauour
of
the
Romaines
:
&
so
contynued
his
kingdome
.
Wherefore
.
Iustly
hee
might
be
called
a
foxe
.
A.
Howbeit
the
purpose
of
Christe
in
this
place
was
only
to
nyp
the
priuie
and
sly
wiles
of
Herod
,
with
that
which
hee
went
about
(
as
is
sayd
)
to
ouerthrow
the
doctrine
of
the
Gospell
.
Beholde
I
cast
out
diuells
]
B.
As
if
hee
should
say
.
I
will
liue
a
few
dayes
,
and
will
shew
diuers
miracles
,
and
afterward
I
will
be
killed
.
Too
day
,
&
too
morow
,
is
an
Hebrew
phrase
signifying
a
short
time
.
C.
By
these
wordes
Christe
meaneth
that
hee
will
shortly
dye
,
and
that
hee
cannot
bee
driuen
from
his
Office
by
any
feare
of
death
,
towards
that
which
he
came
willingly
with
holde
courage
.
And
withal
he
noteth
the
cruel
ingratitude
of
the
Iewes
,
who
although
he
had
bestowed
so
many
benefits
vppon
them
,
yet
neuer
the
lesse
hated
and
persecuted
him
,
and
in
the
end
went
about
to
deliuer
him
vnto
Death
.
33.
Neuerthelesse
I
muste
walke
to
Day
and
to
morrow
,
and
the
day
following
,
for
it
cannot
bee
that
a
Prophet
perish
any
where
,
saue
at
Hierusalem
.
(
Neuerthelesse
I
must
walke
to
day
)
A.
This
agreeth
with
that
which
he
spake
also
at
another
time
,
saying
.
Yet
am
I
a
litle
while
with
you
,
Iohn
.
7.33
Iohn
.
9.4
and
then
goe
I
vnto
him
that
sente
mee
.
And
againe
.
I
must
worke
the
works
of
him
that
sent
me
while
it
is
day
.
(
For
it
cannot
be
that
a
Prophet
perish
)
C.
He
affyrmeth
that
it
is
a
vaine
feare
which
was
obiected
vnto
him
by
his
false
and
counterfeit
frends
,
because
there
is
no
perill
of
Death
in
any
other
place
then
at
Hierusalem
.
By
which
wordes
hee
doth
sharpelye
prycke
the
Pharisies
,
As
if
he
shoulde
say
.
Do
ye
admonish
me
to
beware
of
Herod
,
whom
I
know
shal
be
my
executioners
?
Howbeit
the
exprobration
extendeth
it selfe
farther
.
For
he
doth
not
say
that
Destruction
was
prepared
for
him
alone
at
Hierusalem
,
but
that
the
same
was
long
before
as
a
den
of
theues
,
where
almost
al
the
prophets
were
slaine
.
It
is
true
that
many
wer
slaine
in
other
places
,
and
specially
at
that
time
when
the
cruell
tyranny
of
wicked
Iezabell
raged
againste
them
:
3.
Ki.
19.10
but
because
at
no
time
the
Prophetes
were
handled
worse
in
no
other
place
Chryst
doth
iustly
yelde
this
reproche
vnto
the
wicked
Citizens
of
that
holy
City
.
It
came
to
passe
that
the
prophets
were
very
much
slaine
there
,
because
seeing
the
whole
impiety
of
the
land
came
from
thence
,
the
same
was
also
the
field
in
that
which
God
exercised
his
Prophets
.
For
we
know
that
the
more
the
lighte
of
doctrine
did
shyne
,
which
vrged
the
wicked
very
sore
,
the
more
mad
they
were
.
Hee
geueth
a
straunge
title
to
Hierusalem
,
in
callinge
the
same
the
butchery
of
the
Prophets
,
the
which
was
otherwise
a
place
chosen
of
God
to
bee
the
resting
place
of
his
law
and
heauenvly
wisdome
:
C.
but
it
was
polluted
with
the
ordinary
slaughter
of
the
Prophets
.
Whereby
it
appeareth
how
wilful
the
ingratitude
of
the
Worlde
is
,
to
withstand
wholsome
Doctryne
.
But
wee
haue
here
in
this
place
of
Luke
three
things
to
be
considered
.
The
firste
is
,
that
after
the
ensample
of
Christ
,
that
we
must
deale
with
our
enemies
onely
by
well
doing
,
who
euell
notwithstanding
if
they
be
Reprobates
,
wee
shall
not
ouercome
with
our
well
doinge
.
Secondly
,
that
it
is
appoynted
to
euery
one
,
where
,
and
when
hee
shall
dye
.
Wherefore
wee
must
with
bouldnesse
and
dilligence
goe
forward
with
the
businesse
of
the
Lord
.
We
cannot
pearish
,
though
wee
dye
:
the
which
notwithstandinge
shall
then
and
there
happen
,
when
and
where
it
shal
be
best
for
vs
.
Lastly
,
that
Christ
and
his
professors
must
bee
slayne
in
such
places
as
are
most
holy
,
most
renowmed
,
and
most
famous
for
Religion
,
and
so
of
the
chiefest
&
first
places
,
they
are
made
worste
and
last
.
Let
no
man
therefore
depende
vpon
the
glorious
shew
of
the
place
or
parsons
,
or
measure
the
truth
thereby
.
In
the
whole
Worlde
there
was
no
place
more
holy
that
the
City
of
Hierusalem
,
there
was
the
temple
,
there
was
the
sanctuary
of
dyuine
worship
,
there
the
Lord
had
promised
his
special
presence
in
this
he
would
specially
be
worshypped
,
to
this
hee
had
geuen
Prophets
,
wyse
men
,
and
Scribes
:
and
yet
notwithstanding
of
the
first
it
became
last
,
in
somuch
that
from
the
first
beginninge
of
the
Worlde
there
was
neuer
none
lyke
it
in
wickednesse
and
cruelty
,
so
that
the
same
was
worthy
to
suffer
vengeance
for
all
the
Iuste
bloude
that
was
shed
from
the
foundation
of
the
World
:
bycause
beside
the
chiefe
Prophets
of
the
Lord
,
they
slue
most
cruelly
,
also
,
Christe
him selfe
,
&
his
holy
Apostels
.
¶
Let
them
goe
therefore
which
liste
to
pearishe
,
and
follow
the
holinesse
of
ROME
,
or
of
any
other
place
which
is
famous
among
men
.
Let
vs
follow
that
Hierusalem
which
is
aboue
.
For
wee
shall
finde
nothinge
sounde
in
the
worlde
,
where
the
first
shal
be
last
,
and
the
last
first
.
34.
O
Hierusalem
,
Hierusalem
,
which
killest
Prophets
,
and
stonest
them
that
are
sent
vnto
thee
,
how
often
woulde
I
haue
gathered
thy
Chyldren
together
,
as
a
henne
doth
gather
her
younge
vnder
her
wings
,
and
yee
woulde
not
.
C.
Although
this
exclamation
seemeth
to
come
,
as
though
Christe
taking
occasion
inueighed
then
agaynst
Hierusalem
,
yet
notwithstanding
it
is
more
probable
,
that
bycause
Luke
had
sayd
before
,
that
Hierusalem
was
imbrued
longe
agoe
with
the
bloude
of
the
Prophets
,
by
and
by
according
to
his
maner
,
hee
addeth
a
sentence
which
agreed
with
the
same
speache
.
For
wee
see
before
that
he
vseth
often
times
to
gather
together
the
sayinges
of
Christe
vttered
at
diuers
tymes
How
often
would
I
haue
gathered
thy
)
R.
Not
onely
at
that
tyme
when
hee
tooke
vpon
him
our
humaine
Nature
and
preached
the
Gospell
in
Iudea
,
hee
called
the
Iewes
to
repentance
leaste
they
should
pearish
:
but
only
hee
did
the
same
longe
before
by
his
Prophets
.
For
Christe
is
then
sayd
to
Clucke
as
a
Henne
,
and
to
gather
Chickens
together
vnder
his
.
Wynges
,
when
hee
reuealeth
his
worde
vnto
men
,
and
calleth
them
to
Repentance
.
And
yee
would
not
)
A.
Heere
the
ingratitude
of
the
Iewes
is
condemned
,
who
despysed
the
gentle
admonitions
of
God
.
For
the
which
matter
&
for
that
which
followeth
to
the
ende
of
the
Chapter
,
reade
our
Annotacions
vpon
the
23.
Chapter
of
Mathew
,
beginning
at
the
verse
37.
❧
THE
XIIII
.
CAP.
1.
ANd
it
came
to
passe
that
he
went
into
the
house
of
one
of
the
chiefe
Pharyses
to
eate
Breade
on
the
Sabbaoth
day
,
and
they
watched
him
.
And
it
came
to
passe
that
hee
went
)
C.
This
hystory
contayneth
nothinge
els
,
but
a
myracle
wrought
by
Christ
,
by
the
same
to
correcte
the
superstitious
obseruation
of
the
Sabbaoth
.
For
his
purpose
was
not
simply
to
abrogate
the
Sabbaoth
,
but
only
to
shew
that
neither
the
works
of
God
,
nor
the
duties
of
loue
can
violate
the
holy
rest
commaunded
in
the
law
.
(
Of
one
of
the
chiefe
Pharyses
)
C.
Wee
haue
here
an
example
of
the
wonderfull
loue
,
and
humanity
of
Christe
,
who
entereth
into
the
Pharises
house
to
eate
with
him
,
and
that
to
this
ende
that
he
might
winne
him
vnto
himselfe
.
For
this
ought
to
bee
the
ende
of
our
conuersation
with
the
aduersaries
of
the
truth
,
that
wee
seeke
to
wynne
them
vnto
God
.
And
they
watched
him
)
R.
We
see
here
the
sundry
dispositions
and
wills
of
these
guestes
.
Christe
taketh
all
occasion
to
blesse
and
to
doe
good
:
but
the
Pharises
take
al
occasion
to
cursse
and
to
doe
euell
.
For
they
watch
Chryste
to
catch
him
in
worde
or
in
deede
,
that
they
might
haue
somewhat
,
to
calumniat
,
and
to
condemne
him
.
But
what
greater
discourtesie
can
there
bee
than
this
.
For
touchinge
ciuillity
,
the
common
vse
of
Feastes
is
,
either
to
make
friendship
or
to
confirme
friendship
,
with
free
,
&
merry
cheere
.
Whereupon
Feastes
haue
their
Pryuiledges
of
liberty
,
that
if
any
liberall
speach
be
there
vsed
,
the
same
is
ascribed
to
the
Wyne
.
But
the
Pharises
forgettinge
all
humanity
,
do
so
chaunge
the
vse
of
feastinge
,
that
they
rather
abuse
the
same
to
styrre
vp
enmity
,
and
to
betray
a
Friende
,
then
to
preserue
friendship
,
and
to
keepe
a
friend
.
But
wicked
hypocrisie
is
the
mother
of
so
great
inhumanity
,
and
cruelty
.
Wherfore
the
same
is
to
be
shunned
no
lesse
then
the
very
Image
of
Sathan
.
C.
For
when
Hypocrites
fayne
friendship
,
then
are
they
most
to
bee
taken
heede
of
.
We
are
so
watched
of
them
,
that
though
wee
lyue
grauely
all
the
dayes
of
our
Lyfe
,
yet
notwithstandinge
if
wee
doe
any
thinge
in
Iest
,
or
otherwyse
,
they
whisper
by
and
by
.
Therefore
wee
must
alwayes
beware
of
them
.
2.
And
beholde
,
there
was
a
certaine
man
before
hym
,
whych
had
the
Dropsie
.
C.
It
is
vncertayne
whether
this
man
diseased
with
the
Dropsie
,
was
brought
in
by
the
Pharisies
:
Verely
,
he
could
neyther
come
by
chasice
to
the
table
,
neither
could
he
rush
into
another
mans
house
without
the
will
and
leaue
of
the
good
man
of
the
house
.
Wherefore
it
is
likely
that
hee
was
subtelly
placed
there
to
tempt
Christ
:
the
which
thing
was
done
of
them
no
lesse
foolishly
then
dishonestly
:
bycause
they
had
experience
already
what
Christe
was
wonte
to
do
,
Luke
.
6.6
Luk.
13.11
so
often
as
the
like
occasion
was
offered
vnto
him
.
3.
And
answered
and
spake
vnto
the
Lawears
,
and
Pharysies
,
sayinge
,
Is
it
lawfull
to
heale
on
the
Sabbaoth
day
?
S.
Christe
is
mooued
with
the
loue
of
his
Neighbour
to
aske
this
question
,
that
hee
might
make
away
to
delyuer
this
man
from
his
dropsie
.
C.
And
hee
doth
it
by
puttinge
away
the
occasion
of
the
offence
,
saying
,
Is
it
lawfull
to
heale
on
the
Sabbaoth
day
?
S.
This
is
a
question
of
Law
,
pertayninge
to
Lawears
,
&
Pharisies
:
to
the
one
,
as
to
skilfull
Interpreters
of
the
Law
,
&
to
the
other
as
straight
obseruers
of
the
letter
of
the
Law
.
C.
And
hereunto
the
question
tendeth
,
whether
the
healing
of
the
man
may
bee
reckoned
amonge
those
workes
which
breake
the
Saboth
.
If
so
be
they
had
sayd
that
the
obseruation
of
the
Saboth
had
ben
hereby
broken
,
he
might
haue
replyed
that
it
was
a
deuine
worke
.
And
the
law
of
the
Sabbaoth
contayneth
no
other
thinge
,
but
the
men
rest
from
their
worke
.
4.
And
they
held
their
peace
.
And
he
tooke
him
,
and
healed
him
,
and
let
him
goe
.
C.
The
Pharises
by
their
silence
shew
that
they
rather
seeke
occasion
to
reprehend
,
then
to
bee
mooued
with
the
loue
of
the
Law
:
and
therefore
Christ
careth
not
what
they
Iudge
of
hys
deede
:
bycause
they
seke
willingly
to
offend
them selues
.
The
Lawears
and
Pharises
therefore
holde
their
peace
.
Z.
For
if
so
be
they
had
answered
that
the
diseased
man
ought
to
bee
healed
,
they
had
fallen
by
their
owne
accusation
:
and
if
,
that
hee
ought
not
to
be
healed
,
they
had
spoken
both
against
the
Lawe
and
against
reason
.
Therefore
they
holde
their
peace
least
their
aunswere
be
against
themselues
.
A
lye
is
often
times
ashamed
,
or
broughte
to
shame
:
but
this
is
no
true
shame
,
which
ryseth
at
the
amendment
and
griefe
of
the
fault
:
it
is
only
Hypocrisie
,
which
dissembleth
onely
for
a
time
,
and
commeth
afterward
to
his
fashion
againe
.
Once
they
determined
to
kill
Christ
:
and
nowe
they
seeke
by
all
meanes
to
bringe
the
same
to
passe
one
whyle
by
fayre
flattering
words
,
another
while
by
cruel
outrage
:
now
they
hold
their
peace
:
but
hauing
occasion
offered
them
before
Pilate
,
they
cryed
out
Crucefy
him
,
Crucefy
him
,
yea
and
they
mooued
the
People
to
cry
the
same
.
And
hee
tooke
him
,
and
him
healed
]
Here
we
see
that
the
Lord
in
euery
place
and
by
all
occasions
did
good
.
He
entered
into
the
house
of
one
of
the
chiefe
Pharises
,
to
dyne
or
to
sup
:
and
when
the
man
sicke
of
the
Dropsie
offered
him selfe
vnto
him
,
hee
did
not
disdainfully
commaunde
the
myserable
man
to
departe
:
but
by
and
by
taking
him
vnto
him
,
and
touching
him
,
he
sent
him
away
whole
and
merry
,
A.
neyther
regardeth
he
to
offend
the
Pharises
,
bycause
they
being
blynded
with
wicked
hatred
,
woulde
not
knowe
what
was
ryghte
.
5.
And
answered
them
,
saying
,
which
of
you
shal
haue
an
Asse
or
an
oxe
fallen
into
a
pit
,
&
wil
not
straight
way
pull
him
out
on
the
Sabbaoth
day
?
C.
Although
they
were
vnworthy
that
Christe
should
teach
and
instruct
them
,
yet
notwithstanding
hee
sheweth
that
he
hath
done
nothing
against
the
obseruation
of
the
Sabbaoth
.
Howbeit
he
doth
it
not
so
much
to
teache
them
,
as
to
set
him selfe
free
from
their
sclaunders
:
but
his
purpose
was
to
tryumph
ouer
their
mallice
,
when
hee
had
constrayned
them
with
shame
to
hold
their
peace
.
For
if
it
be
lawfull
to
help
brute
Beastes
on
the
Sabbaoth
day
,
much
more
it
is
lawfull
to
helpe
men
on
the
Sabbaoth
day
which
are
made
after
the
Image
of
God
.
6.
And
they
could
not
aunswere
him
againe
vnto
these
thinges
.
R.
Christe
had
so
manifestly
confuted
the
trifelinge
toyes
of
the
Pharises
,
that
they
were
not
able
once
to
mutter
against
him
.
Did
they
then
repent
them
of
their
Impiety
?
Did
they
after
this
kepe
them selues
silent
?
No
verely
.
For
although
now
they
hold
their
peace
with
shame
,
yet
notwithstanding
afterward
hauing
gotten
occasion
,
they
cry
oute
more
strongly
among
their
adherents
:
Hee
is
worthy
(
say
they
)
to
be
stoned
,
Ihon.
9
.
1●
bycause
hee
breaketh
the
Sabbaoth
.
This
is
written
for
our
learning
,
that
wee
mighte
not
marueile
at
this
day
,
when
wee
see
many
to
bee
so
obstinate
in
their
error
,
that
wee
cannot
bringe
them
to
the
way
of
saluation
.
For
if
so
be
Christe
by
so
many
myracles
,
and
by
such
euident
confutacion
,
brought
not
the
obstinate
Pharises
from
their
impiety
,
what
are
wee
that
wee
shoulde
be
able
to
reduce
them
to
health
which
are
quite
ouerwhelmed
with
errors
?
For
although
thou
doe
playnly
confute
all
the
argumentes
of
the
aduersaries
,
yet
notwithstandinge
impiety
hath
alwayes
some
what
to
cloake
it selfe
with
all
,
&
to
escape
vntill
it
come
to
vtter
destrution
.
Wherefore
we
must
endeuour
our
selues
by
all
lawfull
meanes
possible
,
to
conuert
all
such
as
are
wicked
vnto
the
Lord
;
but
if
so
be
they
will
persist
still
in
their
impiety
,
let
them
dye
in
their
wickednesse
,
thou
hast
deliuered
thyne
owne
soule
.
7.
Hee
put
forth
also
a
similitude
to
the
Guestes
,
when
he
marked
how
they
choose
out
the
chiefe
roumes
and
sayd
vnto
them
.
B.
Behold
;
The
Lord
being
called
to
Feastes
,
commeth
,
and
denyeth
none
that
byddeth
him
:
but
where
so
euer
he
feasted
whether
amonge
the
Pharises
or
among
the
Publycans
,
he
abydeth
alwayes
one
.
Hee
tooke
bodyly
meate
,
and
for
the
same
he
gaue
them
the
foode
of
the
Soule
.
Euen
so
in
this
Feast
,
first
,
he
taught
all
men
that
the
same
was
the
true
obseruation
of
the
Sabbaoth
,
which
neglected
not
to
doe
good
to
such
as
were
in
neede
:
then
he
taught
the
Guestes
modesty
,
bycause
he
saw
them
to
Presse
for
the
chiefest
roumes
.
C.
And
we
know
how
greatly
ambition
raygned
in
all
the
Scribes
&
Pharises
.
For
they
proudly
desieringe
to
rule
all
men
,
had
mutuall
contention
amonge
them selues
who
shoulde
bee
chiefe
.
For
this
is
the
maner
of
men
which
are
desierous
of
vayne
glory
,
to
enuy
al
other
in
respect
of
themselues
,
euery
one
seeking
to
drawe
that
vnto
them selues
,
which
they
thinke
other
men
owe
vnto
them
.
So
in
like
maner
the
Scribes
and
Pharises
,
boastinge
them selues
altogether
to
the
people
with
the
title
of
the
Sacred
order
,
do
now
contend
among
them selues
for
the
degree
of
honour
:
bycause
euery
one
sought
to
haue
the
chiefest
place
.
Christe
very
aptly
derydeth
this
their
ambition
wyth
a
fine
similitude
,
sayinge
,
8.
When
thou
arte
bydden
of
anye
man
to
a
weddinge
,
sit
not
downe
in
the
hyghest
roume
:
least
a
more
honourable
man
then
thou
be
bidden
of
hym
:
9.
And
he
that
bad
him
&
thee
come
and
say
to
thee
,
Geeue
thys
man
roume
,
and
thou
then
begin
with
shame
to
take
the
lowest
roume
.
A.
This
parable
is
taken
of
the
common
maner
of
Weddings
,
euen
as
all
Parables
are
wonte
to
be
taken
of
common
and
knowen
thinges
.
C.
If
(
sayth
hee
)
a
man
take
the
highest
roume
at
another
mans
Table
,
and
is
afterward
constrained
to
geue
place
to
a
better
man
then
him selfe
,
he
shall
not
without
shame
and
reproch
bee
set
lower
by
the
Good
man
of
the
house
.
The
like
shame
must
needes
come
to
al
those
,
which
doe
proudly
exalte
themselues
aboue
all
others
:
bycause
God
will
caste
them
downe
to
their
shame
.
For
it
is
to
be
noted
that
Chryst
speaketh
not
here
of
Externall
and
Cyuill
modesty
:
for
we
see
often
tymes
that
they
which
are
most
proude
excell
therein
,
and
can
ciuilly
shewe
a
goodly
shew
of
modesty
:
but
taking
a
similitude
,
from
men
his
purpose
is
to
shew
,
what
maner
of
persons
we
ought
to
be
in
heart
before
God
.
10.
But
when
thou
arte
bydden
,
goe
and
sit
in
the
lowest
roume
,
that
when
hee
that
bad
thee
commeth
,
hee
may
say
vnto
thee
,
Friend
,
sit
vp
higher
:
then
shalt
thou
haue
worship
in
the
presence
of
them
that
sit
at
meate
with
thee
.
11.
For
who
soeuer
exalteth
him selfe
shal
be
brought
lowe
:
but
hee
that
humbleth
him selfe
shal
be
exalted
.
A.
In
other
places
he
did
more
sharply
reprehend
the
ambicion
of
the
Pharises
,
as
when
he
sayd
,
Woe
vnto
you
Pharyses
:
Luk.
11.43
For
yee
loue
the
chyefest
seates
in
the
Synagogues
,
and
greetinges
in
the
Market
.
Agayne
,
Beware
of
the
Scribes
which
loue
to
go
in
longe
clothinge
,
Mat.
12.38
&
loue
salutacions
in
the
Market
places
,
and
the
chiefe
seates
in
the
Congregations
,
and
the
vppermost
roumes
at
Feastes
.
(
For
who
so
exalteth
)
C.
This
vers
.
sheweth
that
Christ
spake
against
Ambition
.
For
hee
doth
not
shew
what
men
commonly
do
in
their
liues
:
but
he
appointeth
God
here
to
bee
our
Iudge
,
who
resisteth
the
proude
,
&
geueth
grace
to
the
lowely
.
The
Scripture
is
full
of
such
Testimonies
,
that
God
is
an
enemy
to
all
those
,
which
desier
to
exalt
them selues
.
But
this
Sentence
is
already
expounded
in
the
23.
Chapt.
of
Math.
verse
12.
12.
Then
sayd
he
also
to
him
that
bad
him
to
meate
:
When
thou
makest
a
dynner
or
a
Supper
,
call
not
thy
frends
;
nor
thy
brethren
,
neyther
thy
Kinsmen
,
nor
thy
rych
neyghbors
least
they
also
bid
thee
againe
and
a
recompence
be
made
thee
.
B.
Now
Christ
teacheth
his
Hoaste
to
be
mercifull
toward
the
poore
:
and
he
willeth
him
not
to
feast
the
rych
,
(
which
may
byd
hym
agayne
,
or
make
some
light
recompence
)
but
the
poore
,
the
straunger
,
the
wydow
,
the
fatherlesse
,
whom
God
commendeth
vnto
vs
:
to
whom
when
we
doe
good
,
we
doe
good
vnto
the
Lord
,
who
will
repay
in
the
resurrection
of
the
Iust
.
Call
not
thy
frends
)
C.
They
which
thinke
the
Feasts
&
Banquets
are
here
simply
condemned
,
doe
take
away
humanity
from
among
men
.
For
this
were
more
barbarous
then
austere
,
to
exclude
our
Kinsmen
and
friends
to
be
guestes
at
our
Table
,
&
to
admit
none
but
straungers
to
the
same
.
This
was
not
the
purpose
of
Christ
,
to
depriue
vs
of
all
fellowship
,
but
onely
to
shew
that
loue
is
not
tryed
by
the
accustomed
duties
of
the
world
.
For
as
it
is
not
liberallity
,
but
a
kynde
of
vsury
,
to
geue
any
thing
vnto
rych
men
vpon
hope
of
reward
:
euen
so
God
maketh
no
accounte
of
our
sale
duties
,
neyther
doe
they
deserue
to
be
ascribed
vnto
charity
.
If
thou
entertain
thy
rych
kinsfolke
or
friends
to
a
feast
,
it
is
humanity
of
it selfe
not
to
be
condemned
,
but
it
is
no
proofe
that
thou
arte
Charitable
.
For
wee
see
often
times
that
they
which
are
altogether
neere
&
miserable
are
very
plentifull
&
sumptuous
in
entertayning
their
friendes
.
Wherefore
,
thou
mayst
so
furnysh
thy
table
for
rich
men
,
that
in
the
meane
time
,
thou
neglect
not
to
prouide
for
the
poore
.
Thou
mast
so
banquete
with
thy
kinsfolkes
and
friends
,
that
thou
reiect
not
straungers
if
they
be
poore
&
stande
in
nede
of
help
,
thou
being
able
to
help
them
.
The
summe
is
this
,
that
they
deserue
no
commendation
,
which
do
good
vnto
their
kinsfolkes
and
friendes
,
&
are
sparinge
towards
the
poore
,
bycause
they
do
not
exercise
charity
,
but
do
eyther
seke
for
their
owne
gayne
,
or
ells
after
ambition
.
B.
For
alwayes
in
well
doing
,
wee
muste
not
haue
regarde
to
our selues
,
but
to
the
necessity
of
our
neighbours
:
and
wee
must
not
thinke
that
wee
are
endued
with
Christian
charity
,
if
wee
shew
humanity
towardes
those
onely
,
who
doe
the
like
vnto
vs
:
for
wee
doe
good
to
our selues
&
not
to
our
neyghbours
,
if
we
be
liberal
toward
those
alone
,
which
can
requite
vs
with
the
like
.
C.
Wherefore
vnder
the
person
of
this
man
,
this
reprehension
is
extended
toward
all
those
,
which
doe
ambitiously
spend
their
goods
to
boast
and
set
forth
them selues
,
or
to
receiue
like
recompence
,
leauing
in
the
meane
time
nothing
for
the
poore
,
as
thoughe
they
were
afeard
to
loose
what
soeuer
they
bestow
freely
.
Therefore
Christ
affyrmeth
them
to
bee
blessed
,
which
are
liberall
without
any
hope
of
an
earthly
rewarde
:
for
it
appeareth
that
they
haue
respect
vnto
God
.
But
they
which
haue
euer
respect
vnto
their
owne
profit
,
or
ells
seeke
to
haue
a
Fame
,
shall
receyue
no
rewarde
at
the
hands
of
God
.
14.
And
thou
shalt
be
happy
,
for
they
cannot
recompence
thee
:
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
men
.
R.
It
seemeth
rather
to
bee
infelicity
then
blessednesse
,
not
to
receiue
a
benefit
.
But
we
must
not
consider
what
humane
reason
thinketh
,
but
what
Christ
the
sonne
of
God
fayth
.
For
though
it
seeme
in
this
worlde
a
kinde
of
infelicity
,
so
to
bestow
a
benefite
that
thou
canst
not
receiue
the
like
good
tourne
againe
,
yet
notwithstandinge
bycause
Christ
pronounceth
it
to
be
blessednesse
,
the
Worde
of
Christ
is
more
certayne
vnto
vs
then
our
owne
sence
,
&
Imagination
.
Also
,
the
reason
of
this
blessednesse
is
added
.
For
thou
shalt
be
recompenced
)
A.
Therefore
it
is
not
a
benefit
ill
bestowed
which
is
geuen
to
the
poore
as
many
places
of
scripture
make
manifest
,
as
doe
these
which
follow
.
Mat.
25.35
He
lendeth
to
the
Lord
which
geueth
to
the
poore
:
and
looke
what
hee
layeth
out
,
it
shal
be
payed
him
agayne
.
And
agayne
:
Psal.
112.9
Hee
hath
dispersed
and
geuen
to
the
poore
,
his
ryghteousnes
remayneth
for
euer
,
Pro.
19.17
and
euer
.
Also
,
Whatsoeuer
yee
haue
done
vnto
one
of
the
least
of
those
my
brethren
,
yee
haue
done
it
vnto
mee
.
But
let
no
man
gather
of
this
place
that
wee
can
merite
heauenly
blessednes
by
liberallity
towards
the
poore
,
seeinge
that
he
alone
hath
purchased
the
same
for
vs
by
his
precious
bloud
.
Math.
6.4
.
Pro.
10.41
.
&
●5
.
35
.
A.
Concerning
the
which
matter
,
reade
more
in
Math.
15.
When
one
of
them
that
sate
at
meate
also
,
heard
these
thinges
,
he
sayd
vnto
him
,
Happy
is
hee
that
eateth
Breade
in
the
Kingdome
of
GOD
.
B.
When
Christ
had
spoken
concerning
the
weddinge
and
the
resurrection
of
the
Iust
,
one
of
the
guests
as
awaked
out
of
sleepe
,
and
touched
wyth
the
desier
of
that
heauenly
Feaste
,
sayd
,
Blessed
is
hee
which
eateth
breade
in
the
Kyngdome
)
Hee
meaneth
that
there
are
very
few
which
shal
be
partakers
of
this
felicity
:
as
though
not
euery
one
were
to
bee
admitted
to
that
feaste
,
but
only
the
Iewes
or
the
chiefe
Rulers
of
the
Iewes
.
But
to
eate
bread
in
the
kingdome
of
God
,
is
to
be
pertaker
of
the
Ioyes
of
the
lyfe
to
come
and
to
enioy
all
Celestiall
delightes
.
C.
Howbeit
the
man
which
spake
this
seemeth
to
dreame
of
a
certayne
happy
state
in
this
lyfe
;
repleanished
with
all
good
thinges
,
&
to
know
the
Nature
of
a
heauenly
kingdome
.
16.
Then
sayd
hee
vnto
him
:
A
certayne
man
ordayned
a
great
Supper
,
and
bad
many
.
BV.
The
Lord
tooke
occasion
of
that
exclamation
of
the
Feaste
to
exhorte
the
guestes
,
and
so
the
Iewes
,
and
euery
one
of
vs
also
,
to
endeuour
our selues
by
all
maner
of
meanes
to
receiue
the
Preachinge
of
the
Gospell
by
a
true
Faith
.
C.
And
withall
hee
casteth
the
Iewes
in
the
teeth
,
that
they
can
speke
well
of
the
kingdome
of
GOD
:
but
when
GOD
calleth
them
vnto
hym
gentlely
,
and
mercifullye
,
that
contemptuously
they
reiecte
his
Grace
.
A.
This
Parable
is
expounded
in
the
22.
Chapter
of
Mathew
,
beginninge
at
the
first
verse
.
18.
And
they
al
at
once
began
to
make
excuse
.
The
first
sayd
vnto
him
,
I
haue
bought
a
farme
,
and
I
muste
needes
goe
and
see
it
,
I
pray
thee
haue
mee
excused
.
E.
In
thys
Parable
Christe
teacheth
what
delayes
men
vse
to
make
,
bycause
they
would
not
receiue
the
preachinge
of
the
Gospell
and
be
saued
.
And
hee
setteth
before
vs
three
sortes
of
men
,
vnder
the
which
are
comprehended
all
that
doe
erre
from
the
true
saluation
:
all
men
generally
prefer
earthly
things
before
heauenly
things
,
and
are
addicted
to
the
thinges
of
this
present
world
.
But
these
impedimentes
are
such
as
may
easely
stande
before
the
wyse
men
of
this
worlde
,
and
are
Iustefied
of
them
,
bycause
they
haue
a
shewe
of
honesty
.
Is
not
to
increase
honesty
and
dignity
,
to
seeke
after
honour
and
promotion
,
to
prepare
Ryches
,
to
prouyde
for
a
mans
Chyldren
and
Family
,
and
such
lyke
?
These
things
verely
deserue
excuse
before
the
world
;
but
before
God
not
so
,
who
commaundeth
vs
first
and
before
all
thynges
to
seeke
the
Kingdome
of
God
and
the
Ryghteousnesse
thereof
,
and
to
prefer
the
first
table
before
the
seconde
.
To
buy
a
Farme
,
to
buy
a
yoake
of
Oxen
,
and
to
marry
a
Wyfe
,
are
not
euel
of
them selues
:
but
for
the
doing
of
these
thinges
to
neglect
the
worde
of
God
is
great
sinne
.
I
haue
boughte
a
Farme
)
To
buy
a
Farme
,
is
to
be
let
from
receiuing
the
Gosple
by
a
care
of
increasing
honors
,
dignity
,
power
,
possessions
,
&
goods
.
Suffer
mee
to
goe
and
see
it
)
These
are
wordes
of
Loue
and
of
Affections
,
which
signifie
that
his
heart
was
set
vpon
the
farme
.
For
it
is
sayd
of
Christ
,
Where
the
Treasure
is
,
Luk.
12.34
.
there
wyll
your
heart
bee
also
.
I
pray
thee
haue
mee
excused
)
This
in
treaty
is
but
Hypocrisie
.
But
note
here
what
a
deepe
loue
we
haue
of
ryches
,
of
honors
,
and
of
possessions
.
19.
And
another
sayd
,
I
haue
bought
fyue
Yoake
of
Oxen
,
and
I
goe
to
prooue
them
,
I
pray
thee
haue
me
excused
?
S.
Beholde
here
how
deepely
the
care
of
corporall
thinges
is
planted
in
vs
:
the
which
is
of
such
force
,
that
it
keepeth
men
which
are
not
enemies
vnto
the
Worde
,
from
receiuinge
the
Worde
:
who
if
they
had
bene
Enemies
,
they
woulde
not
haue
intreated
to
be
helde
excused
,
but
woulde
haue
made
a
rash
and
stouborne
answere
.
Here
also
we
may
behold
hypocrisie
:
which
condemneth
not
the
Supper
,
and
yet
refuseth
to
come
.
20.
And
another
sayd
,
I
haue
maryed
a
Wyfe
,
and
therefore
I
cannot
come
.
S.
This
man
is
let
&
kept
backe
wyth
the
care
of
his
house
.
Christe
setteth
before
vs
dyuers
kyndes
of
lyfe
:
not
that
wee
must
alwayes
abyde
in
these
,
but
that
they
may
be
exercyses
vnto
vs
by
which
we
may
be
made
more
desierous
of
the
Feast
in
the
kingdome
of
heauen
.
Neyther
doth
he
in
this
place
condemne
the
lawfull
and
ordinary
maner
of
lyfe
(
as
buying
of
possessions
,
&
Farmes
,
tyllage
,
marchandyse
,
wedlocke
and
such
like
)
but
hee
condemneth
only
the
impiety
of
men
,
which
so
make
themselues
captiue
to
these
kindes
of
lyfe
,
that
for
the
same
they
neglecte
the
felicity
of
the
heauenly
banquet
.
The
husband
men
say
,
Wee
must
labour
,
wee
are
not
at
leasure
to
heare
often
the
preaching
of
the
Gospell
.
The
Marchantes
say
,
Wee
must
traueyle
by
Sea
and
Land
,
that
wee
may
followe
our
vocation
.
The
new
maryed
men
say
,
Wee
must
labour
to
prouyde
for
our
house
,
to
get
Ryches
,
both
for
our
Chyldren
to
come
and
for
our
olde
age
:
wee
haue
not
so
much
leasure
as
to
follow
the
preaching
of
the
Gosple
.
What
els
is
this
,
than
if
a
man
should
say
,
I
had
rather
pearish
in
the
earth
,
then
enter
into
the
kingdome
of
Heauen
?
This
is
the
most
wicked
contempt
of
the
woorde
of
God
,
and
of
the
kingdome
of
heauen
,
and
worthy
to
be
punished
with
euerlasting
fyre
.
For
the
exposition
of
the
rest
which
followeth
vnto
the
25.
verse
,
reade
the
22.
Chapt.
of
Math.
vers.
7.
25.
There
were
a
great
company
with
him
:
and
hee
returned
&
sayd
vnto
them
.
R.
When
the
dayes
of
Christs
assumption
were
at
an
ende
,
&
Christ
himselfe
hauing
testefied
that
it
coulde
not
be
that
a
Prophet
should
perish
any
where
els
then
at
Hierusalem
,
hee
thoughte
nothing
better
than
first
of
all
to
obay
his
Fathers
calling
,
and
to
make
satisfaction
for
our
Sinnes
at
Hierusalem
,
by
his
Crosse
and
Death
,
and
to
saue
vs
from
destruction
to
euerlastinge
felicity
.
Therefore
hee
goeth
forward
in
his
Iourney
to
Hierusalem
which
hee
had
begon
.
And
hauing
gotten
hytherto
by
his
doctrine
and
myracles
so
great
authority
,
that
hee
was
secretly
counted
for
the
Messias
,
and
reported
already
to
be
going
to
Hierusalem
there
to
begin
his
Kingdome
,
hee
went
forwarde
with
a
great
company
of
men
following
him
.
For
one
being
afflicted
,
another
beinge
oppressed
with
neede
,
this
follow
with
Infamy
,
and
that
,
with
the
tyranny
of
the
Magistrate
,
some
with
Domesticall
trouble
,
and
some
otherwise
,
and
thinking
that
the
Kingdome
of
Christe
should
be
a
carnall
&
earthly
kingdome
,
and
should
bring
with
it
corporall
felicity
,
euery
one
hoped
,
that
if
hee
followed
Christe
,
that
hee
should
be
deliuered
not
only
from
his
affliction
,
but
also
should
obtaine
some
kingdome
or
Principallity
.
And
Chryste
was
contented
that
they
should
follow
him
,
and
should
heare
Sermons
of
the
Gospell
,
but
he
could
not
abyde
,
that
they
shoulde
promise
to
them selues
in
him
and
by
his
kingdome
,
external
and
corporall
Felicity
,
and
should
seeke
after
nothing
,
but
the
commodities
of
this
Worlde
.
Therefore
turning
himselfe
to
them
(
hee
sayd
)
that
his
kingdome
was
another
maner
of
kingdome
then
they
dreamed
of
:
and
he
setteth
before
them
certaine
lawes
,
which
they
must
needes
obserue
and
keepe
,
which
will
follow
him
and
be
his
Disciples
.
26.
If
any
man
come
to
mee
and
hate
not
hys
Father
,
and
Mother
,
and
Wyfe
,
and
Chyldren
,
and
Bretheren
,
and
Sisters
,
yea
,
and
his
owne
lyfe
also
,
hee
cannot
bee
my
Disciple
.
27.
And
who
soeuer
doth
not
beare
his
Crosse
,
and
come
after
me
cannot
bee
my
Dysciple
.
For
the
Exposition
of
these
two
verses
,
reade
our
annotacions
vppon
the
10.
Chapt.
of
Math.
beginning
at
the
37.
verse
:
And
the
16.
Chapt.
vers.
24.
And
the
8.
of
Marke
.
vers.
34.
And
the
9.
Chapt.
of
Luke
,
vers.
23.
28.
For
whych
of
you
dysposed
to
builde
a
Tower
,
sitteth
not
downe
before
,
and
counteth
the
cost
,
whether
he
haue
sufficient
to
performe
29.
it
?
Least
after
hee
hath
layed
the
Foundation
,
and
is
not
able
to
performe
it
,
all
that
beholde
it
begin
to
mocke
him
,
sayinge
,
30.
This
man
began
to
builde
,
&
was
not
able
to
make
an
ende
.
C.
Leaste
it
should
grieue
any
man
to
follow
Christe
,
to
forsake
him selfe
,
&
his
Affections
in
all
thinges
,
we
haue
here
put
downe
vnto
vs
a
very
profitable
admonition
,
to
meditate
and
consider
aforehand
,
what
the
profession
of
the
Gospell
requyreth
.
For
thereof
it
commeth
that
many
doe
faynte
in
the
most
light
temptations
,
bycause
they
promised
vnto
them selues
nothing
but
mere
Pleasures
and
Delightes
,
as
though
they
should
be
alway
in
case
and
rest
.
For
he
shall
neuer
be
a
meete
seruante
for
Chryst
,
which
hath
not
a
long
time
before
prepared
him selfe
for
the
warre
.
So
that
the
Simylitudes
whych
Chryste
bringeth
here
serue
very
well
for
the
purpose
.
It
is
a
paynetull
and
tedious
thing
to
builde
,
and
requyreth
great
cost
and
charge
.
Also
,
no
man
without
hee
bee
constrayned
will
take
Warre
in
hand
,
bycause
it
bryngeth
so
many
incommodities
wyth
it
,
yea
,
it
threatneth
almost
destruction
to
all
man
kinde
.
And
yet
notwythstandinge
the
profit
of
Inhabiting
allureth
men
to
spend
their
substance
about
the
same
.
Necessity
also
constrayneth
that
men
refuse
no
expences
in
mayntayninge
Warre
.
But
there
remayneth
a
farre
more
excellent
rewarde
for
the
Builders
of
the
Lords
Temple
,
&
for
the
Souldiers
of
Christ
.
For
Chrystians
labour
not
for
a
transitory
buildinge
,
or
for
a
momentany
triumph
.
But
where
as
Christe
sayth
,
that
if
a
Kinge
bee
not
able
to
Encounter
wyth
his
enemy
,
seeketh
peace
,
leaste
hee
bee
ouercome
to
his
Ignominy
&
Shame
,
it
ought
not
to
be
applyed
to
the
present
cause
,
as
though
we
should
haue
any
reconciliation
wyth
our
spyrituall
Enemy
if
wee
bee
not
able
to
match
him
:
For
it
were
fond
to
straine
all
thinges
in
Parables
to
the
matter
which
is
in
hande
.
But
the
Lord
meaneth
simplely
,
that
wee
ought
to
be
so
appoynted
,
least
wee
being
founde
vnarmed
,
tourne
our
Backes
in
the
conflicte
.
And
as
by
this
Doctrine
theyr
rashnesse
is
reproued
which
passe
their
boundes
without
Wit
,
or
discretion
,
or
which
promyse
vnto
them Selues
pleasure
,
not
consideringe
the
burthen
of
the
Crosse
:
so
also
wee
muste
take
heede
least
this
meditacion
,
to
the
which
Christe
exhorteth
,
doe
terrefy
or
discourage
vs
.
Many
,
bycause
they
are
not
by
&
by
deliuered
oute
of
Pryson
,
abandon
all
Pacience
,
and
forsake
their
course
:
for
they
cannot
abyde
to
be
Christians
vnlesse
they
may
be
free
from
the
Crosse
.
Othersome
,
hauing
a
straight
and
vnsauerye
Condition
of
Lyfe
set
before
them
,
dare
not
come
vnto
Christe
.
But
there
is
no
cause
why
our
neede
,
or
Pouerty
shoulde
Dyscourage
vs
,
whom
the
Lord
helpeth
in
due
time
.
Wee
confesse
,
that
if
we
waigh
the
cost
and
Charge
,
wee
are
so
poore
and
vnprouided
,
that
wee
are
not
able
to
laye
one
Stoane
towarde
the
Foundation
,
nor
yet
to
lyft
vp
the
Sworde
against
the
enemy
.
But
seeing
the
Lord
trom
Heauen
doth
beare
our
cost
,
and
doth
arme
and
fortefie
vs
against
the
Enemy
,
wee
shall
haue
no
excuse
to
cloake
our
slouth
,
and
negligence
withall
.
Therefore
the
purpose
of
Christe
is
to
put
his
Disciples
in
minde
concerning
the
bearing
of
the
Crosse
,
the
they
might
arme
themselues
with
fortitude
.
They
are
deceiued
which
thinke
that
the
Lord
forbiddeth
vs
here
,
to
enterpryse
more
then
we
are
able
to
discharge
.
We
are
to
slow
in
taking
in
hand
any
good
act
.
33.
So
likewise
whosoeuer
hee
bee
of
you
that
all
that
hee
hath
,
hee
cannot
be
my
Dysciple
.
As
if
he
should
say
,
So
in
like
maner
shall
hee
bee
laughed
to
Scorne
which
forsaketh
mee
after
hee
hath
followed
me
,
bycause
hee
did
weigh
and
consider
with
himselfe
,
as
making
his
account
,
before
he
imbrased
the
Gosple
,
that
he
must
constantly
persist
in
bearinge
all
maner
of
Crosses
,
euen
to
the
ende
of
his
Race
,
not
onely
to
the
losse
of
his
goods
,
but
also
of
his
Lyfe
.
C.
Therefore
in
these
wordes
Christe
declareth
what
he
meaneth
by
castinge
of
an
account
,
with
the
which
he
commaundeth
his
Dysciples
to
begin
:
namely
,
that
they
must
haue
euer
in
their
minde
to
forsake
all
that
they
haue
.
For
they
do
in
vaine
intrude
themselues
to
professe
Christianisme
,
who
are
delighted
with
a
life
,
that
is
sweete
,
pleasante
,
and
vnexercised
with
the
Crosse
.
Act.
14.22
2.
Ti.
3.12
.
A.
For
wee
must
enter
into
the
kingdome
of
God
.
And
,
all
they
which
will
liue
godly
in
Christe
Iesu
,
must
suffer
persecution
.
C.
But
let
vs
vnderstande
that
to
forsake
all
,
is
so
to
preferre
Christ
before
our
own
life
,
and
the
desiers
of
the
flesh
,
that
nothing
do
stop
vs
from
the
right
course
.
For
it
were
to
Chyldishe
and
grosse
an
Interpretacion
,
so
precisely
to
vrge
the
letter
,
that
none
shal
be
accounted
the
Disciple
of
Christe
,
but
he
which
casteth
all
his
goods
into
the
Sea
,
and
forsaketh
his
Wyfe
and
Children
.
By
such
foolishe
Imaginations
,
fond
men
haue
bene
brought
to
Monchary
,
in
somuch
,
the
seeking
to
come
vnto
Christe
,
they
haue
forsaken
all
humanity
.
But
no
man
doth
more
truely
forsake
all
that
hee
Possesseth
,
than
hee
,
which
is
ready
at
all
assayes
to
forsake
all
that
hee
hath
,
and
is
the
Lords
free
man
,
followinge
his
callinge
,
and
ouercomminge
all
impediments
.
Thus
the
true
forsaking
which
the
Lord
requireth
of
his
Disciples
,
consisteth
not
so
much
in
Action
,
as
in
the
Affection
:
so
that
what
soeuer
a
man
gouerneth
with
his
Hande
,
the
same
is
not
in
his
heart
.
C.
Therefore
hee
shall
easely
forsake
all
thinges
,
which
forsaketh
him selfe
,
his
Parents
,
and
his
Lyfe
also
:
that
is
to
say
,
which
preferreth
neyther
Parents
,
nor
Life
before
Christe
,
which
had
rather
haue
his
Soule
saued
by
Christe
,
than
to
winne
the
whole
Worlde
:
Ma.
16.25
.
as
wee
are
taught
also
in
Mathew
.
34.
Salte
is
good
,
but
if
the
Salt
haue
lost
the
saltnesse
,
what
shal
be
seasoned
therewith
?
B.
This
place
may
bee
referred
to
all
Chrystians
,
in
this
Sence
:
Salte
is
good
:
Euen
so
it
is
an
excellent
thing
to
bee
a
Christian
,
and
to
beleeue
the
Gospell
.
But
as
Salte
which
is
sauory
seasoneth
all
meate
,
and
that
which
is
vnsauory
,
profitable
for
nothinge
:
Euen
so
,
they
which
Ioyne
them selues
to
the
Flocke
of
Christe
without
the
full
denyall
of
them Selues
,
and
of
all
that
they
haue
,
shall
bee
lyke
vnto
vnsauory
Salte
,
seruinge
for
no
vse
,
but
to
be
caste
into
Hell
fyre
.
A.
Reade
the
fore named
place
of
Mathew
.
35.
It
is
good
neyther
for
the
Lande
,
nor
yet
for
the
dunghill
:
but
men
cast
it
out
of
the
doores
.
Hee
that
hath
eares
to
heare
,
let
him
heare
.
Hee
that
hath
eares
]
B.
The
Lord
is
wonte
to
adde
this
when
he
hath
spoken
of
waighty
matters
worthy
to
be
considered
.
Bee
it
knowne
therefore
to
euery
one
that
heareth
the
Gospell
,
that
the
same
is
the
Woorde
of
the
kingdome
of
Heauen
,
&
not
of
earth
:
And
that
no
man
can
come
to
the
same
kingdome
,
except
hee
vtterly
forsake
this
earthly
kingdome
,
and
be
ready
to
suffer
losse
,
both
of
his
lyfe
and
also
of
his
goods
.
The
which
they
shall
easly
doe
,
that
haue
but
a
meane
knowledge
of
the
same
:
and
they
which
cannot
do
it
,
haue
neyther
knowledge
nor
feeling
thereof
.
This
sentence
of
Christe
also
,
may
be
applied
to
the
Apostells
,
of
the
which
we
haue
spoken
in
diuers
places
already
.
❧
THE
XV.
CAP
,
1.
THen
resorted
vnto
hym
all
the
Publycans
,
and
Synners
for
to
Heare
him
.
Luk
3
12.
Mat
5.46
,
Z
Concerninge
Publicans
,
reade
the
third
Chapt.
going
before
:
and
concerning
sinners
reade
the
ninth
Chapt.
of
Math.
vers.
10.
There
are
two
sortes
of
men
:
some
are
sinners
&
vnryghteouse
,
who
notwithstandinge
acknowledge
their
sinne
:
and
there
are
some
againe
,
which
thinke
themselues
to
be
righteous
,
&
which
trust
to
their
righteousnesse
,
and
to
their
workes
:
such
were
the
Scribes
&
Pharises
.
Now
,
seeing
Chryst
did
preache
and
offer
remission
of
sinnes
freely
,
the
Pharisies
coulde
not
abyde
it
.
For
they
made
great
account
of
their
owne
righteousnesse
.
But
they
which
were
ashamed
of
their
sinnes
,
and
which
intended
to
amend
their
liues
,
come
vnto
Christe
.
Of
both
these
,
Christe
spake
when
hee
sayd
,
I
came
not
to
call
the
Ryghteous
,
Math.
9.13
but
Synners
to
repentance
.
To
heare
him
]
R.
The
Publicans
,
and
Sinners
came
vnto
CHRIST
,
not
to
abyde
in
their
sinnes
,
but
to
receiue
the
Doctrine
of
Chryste
.
They
came
as
doe
those
that
are
sicke
,
to
the
Phisition
,
and
to
follow
the
way
of
saluation
.
2.
And
the
Pharysies
&
Scribes
murmured
,
saying
,
hee
receyueth
sinners
,
and
eateth
with
them
.
A.
Whatsoeuer
our
Lord
IESUS
Christe
spake
or
did
,
were
it
neuer
so
true
and
profitable
,
it
was
mislyked
&
euel
spoken
of
by
malicious
hypocrits
-
C.
Here
the
Scribes
and
Pharysies
exclayme
of
the
Lord
,
sayinge
,
Hee
receyueth
Synners
]
This
was
a
wonderfull
contempt
proceeding
from
a
lofty
proude
mynde
,
eleuated
with
a
certayne
truste
of
workes
,
and
carnall
righteousnesse
:
for
they
thought
them selues
whole
&
stronge
,
that
is
to
say
,
righteouse
:
they
excluded
all
others
from
grace
.
So
also
Symon
the
Pharisie
which
bad
Christe
to
Dinner
sayd
,
If
this
man
were
a
Prophet
,
Luke
.
7.3
he
would
know
who
,
and
what
maner
of
Woman
it
is
that
toucheth
him
:
for
she
is
a
sinner
.
And
eateth
with
them
]
R.
Like
(
say
they
)
will
to
like
.
Wherefore
seeinge
this
fellow
is
so
familliar
with
Publicans
,
and
Synners
,
it
is
a
great
argument
,
not
only
that
hee
is
no
Prophet
,
as
he
boasted
himselfe
to
be
by
his
doctrine
,
nor
yet
a
man
of
honest
,
lyfe
.
This
is
a
meere
Cauill
,
in
which
notwithstanding
the
Pharisies
shewe
some
Wisdome
.
For
a
man
may
easily
Iudge
of
the
Disposition
and
maners
of
men
,
by
their
fellowship
and
company
keepinge
.
But
they
abuse
this
common
Iudgement
to
obscure
and
discredite
the
Fame
of
Christe
.
The
Prouerbe
is
true
,
Like
will
to
like
:
but
yet
if
it
shoulde
bee
alwayes
true
,
then
wee
must
say
that
the
Phisition
is
sicke
,
bycause
hee
keepeth
company
with
such
as
are
sicke
:
and
that
all
Preachers
of
Gods
woorde
are
vnlearned
,
bycause
they
are
conuersant
in
instructing
the
vnlearned
.
But
there
was
manyfest
cause
why
Christe
kept
company
with
Publicans
&
Synners
,
namely
,
that
hee
might
leade
them
as
it
were
by
the
hande
from
their
sinnes
to
righteousnesse
.
And
this
was
so
manyfest
that
none
could
deny
it
.
But
the
Pharisies
were
so
Enuious
againste
Christe
,
that
what
soeuer
he
did
well
,
they
misconstrued
and
mislyked
.
And
althoughe
they
were
vnworthy
to
bee
answered
,
bycause
their
murmuringe
came
of
a
malicious
mynde
,
yet
notwithstandinge
the
most
gratiouse
Lord
according
to
his
wonted
mercy
,
rendereth
a
reason
of
his
office
,
to
the
ende
that
if
any
amonge
them
were
curable
they
might
be
better
affected
towards
him
,
if
not
,
that
they
might
bee
without
all
excuse
.
And
therefore
he
propoundeth
this
Parable
following
.
4.
What
man
hauynge
an
hundered
Sheepe
,
if
hee
loose
one
of
them
,
doth
not
leaue
99.
in
the
Wyldernesse
,
and
goe
after
that
which
is
lost
,
vntill
hee
finde
it
.
B.
By
all
these
Parables
,
as
that
the
lost
Sheepe
is
sought
for
,
the
99.
being
left
in
the
Wildernesse
,
that
he
reioyseth
more
of
the
same
being
founde
then
of
the
rest
which
neuer
went
astray
,
also
,
that
in
the
spirituall
kingdome
of
God
there
is
more
Ioy
amonge
the
Angells
ouer
one
Synner
that
repenteth
than
ouer
many
righteous
:
the
Lord
ment
nothing
els
but
to
geue
vs
to
vnderstand
that
by
the
wil
of
his
Father
,
and
by
the
consent
of
the
Angells
,
hee
had
a
great
care
for
those
,
which
being
chosen
into
the
fellowship
of
Saintes
,
went
as
yet
a
stray
,
that
hee
might
bryng
them
into
the
right
way
:
for
the
which
cause
he
kept
company
with
Publycans
and
sinners
.
No
man
is
able
sufficiently
to
consider
this
vnspeakeable
mercy
of
God
toward
Sinners
:
euen
as
wee
can
deuise
nothing
more
profitable
than
the
same
.
Wherefore
the
friuolous
Imaginations
of
men
must
be
left
,
&
the
vnspeakable
goodnesse
of
God
toward
vs
must
be
considered
,
that
we
may
grow
in
faith
towardes
him
,
and
in
loue
towards
our
neighbour
,
and
we
must
diligently
endeuour
our selues
to
bring
the
straying
sheepe
of
Chryste
to
their
Sheepheard
and
sauiour
:
for
that
which
cause
it
shal
be
good
to
keepe
company
with
sinners
.
A.
Concerning
the
two
verses
following
,
reade
the
18.
Chap.
of
Math.
vers.
12.
7.
I
say
vnto
you
that
lykewise
Ioye
shal
be
in
Heauen
ouer
one
sinner
that
repenteth
,
more
then
ouer
90.
and
nine
iust
persons
which
neede
no
repentance
.
Iust
persons
,
whych
neede
no
repentance
]
B.
The
Lorde
speaketh
here
of
deuine
and
spirituall
matters
commonly
,
as
of
humaine
things
,
to
frame
his
speach
accordinge
to
the
capascity
of
the
common
sorte
.
In
this
place
he
calleth
them
Iust
,
which
Imbrace
the
truth
of
the
Gospell
,
and
forgettinge
worldly
matters
,
doe
alwayes
goe
forwarde
towardes
the
marke
which
is
set
before
them
,
who
notwithstandinge
haue
alway
neede
to
pray
,
Math.
6.12
Forgeue
vs
our
debtes
.
Ouer
such
Ryghteouse
men
(
which
are
already
of
the
Lords
flocke
)
there
is
no
such
speciall
Ioy
,
as
there
is
ouer
one
sinner
,
who
being
far
from
the
kingdome
of
God
,
&
a
lost
sheepe
,
commeth
home
agayne
,
knoweth
God
,
&
is
Ioyntd
to
the
rest
of
the
Lords
flocke
.
A.
The
other
similitude
of
the
lost
great
tendeth
to
the
same
effect
that
this
doth
&
therfore
nedeth
no
farther
explication
.
10.
Lykewise
I
saye
vnto
you
,
shall
there
be
Ioy
in
the
presence
of
the
Angells
of
God
ouer
one
Synner
that
repenteth
.
C.
If
the
Angells
reioyce
among
them selues
in
heauen
,
when
they
see
that
restored
to
their
company
which
went
astray
,
it
becommeth
vs
also
to
Ioy
with
them
.
Question
.
But
how
doth
hee
say
that
the
Angells
doe
more
reioyce
at
the
repentances
of
one
wicked
man
,
than
at
the
perseuerance
of
many
Iust
men
,
who
delight
in
nothinge
continually
than
in
righteousnesse
?
Answer
.
I
answere
,
that
all
the
Angells
do
rather
desire
the
men
should
alway
stand
in
puernesse
and
integrity
yet
notwithstanding
,
bycause
the
mercy
of
God
doth
more
shine
in
the
deliuerance
of
sinners
,
which
are
cut
of
from
the
body
as
rotten
braunches
,
he
attributeth
the
more
Ioy
vnto
Angells
after
the
maner
of
men
,
who
Ioy
more
for
that
which
commeth
vnloked for
,
then
for
that
which
they
haue
already
in
their
possession
.
Furthermore
,
the
name
of
Repentance
is
specially
restrayned
to
their
conuersion
,
who
beinge
tourned
quyte
away
from
God
,
doe
ryse
as
it
were
from
death
to
life
.
For
otherwise
there
oughte
to
bee
a
continuall
meditacion
of
Repentance
throughout
our
where
lyfe
:
neyther
is
any
man
exempted
from
the
necessity
hereof
,
seeing
euery
one
feeleth
his
owne
vices
working
dayly
in
him
.
But
there
is
difference
betwene
stumblings
,
or
falles
,
or
swaruinges
from
the
marke
,
when
thou
arte
already
entered
into
the
right
race
,
and
betwene
the
comming
from
error
into
the
right
way
.
They
haue
no
neede
of
such
repentance
,
which
haue
begun
already
to
frame
▪
their
liues
according
to
Gods
law
,
to
lyue
a
holy
and
Godly
lyfe
:
howbeit
they
must
needes
sigh
vnder
the
infirmities
of
their
flesh
,
&
must
endeuour
themselues
to
correct
them
.
11.
And
hee
sayde
,
A
certayne
man
had
two
Sonnes
.
C.
This
Parable
is
nothing
els
but
a
confirmation
of
the
doctrine
going
before
.
And
by
the
firste
parte
thereof
is
shewed
how
ready
the
Lord
is
to
pardon
our
sinnes
:
in
the
other
part
is
shewed
how
wickedly
they
behaue
them
selues
,
which
speake
euell
of
his
mercy
.
And
vnder
the
parson
of
a
certayne
prodigall
younge
man
,
who
was
brought
to
extreme
beggery
by
riotous
&
dissolute
life
,
&
retourned
with
submission
toward
his
father
,
against
whom
he
had
bene
stubborne
&
disobedient
Christ
describeth
all
sinners
,
who
being
weried
with
their
former
folly
,
come
vnto
the
grace
of
God
.
And
,
he
compareth
God
vnto
an
earthly
father
,
which
doth
not
only
pardon
his
sonnes
offences
,
but
also
preuenteth
him
with
mercy
before
he
aske
forgeuenesse
.
12.
And
the
younger
of
them
sayd
vnto
his
father
,
geue
mee
the
portion
of
goods
that
to
me
belongeth
.
And
he
deuided
vnto
them
his
substance
.
C.
Wee
may
not
(
as
wee
sayd
before
)
stand
vpon
euery
word
in
parables
,
as
though
there
were
a
mistery
in
them
:
&
yet
notwithstanding
it
is
not
set
downe
without
cause
in
this
parable
the
one
of
the
sonnes
would
needes
parte
his
Inheritance
,
which
hee
afterwarde
spent
.
Fyrst
of
all
,
a
signe
of
wicked
arrogancy
is
described
here
in
the
younge
man
,
in
that
he
desiring
to
departe
from
his
father
,
thought
him selfe
not
well
except
hee
might
liue
lasciuiously
at
his
owne
liberty
,
without
the
yoake
of
obedience
toward
his
father
.
We
haue
also
to
consider
here
his
ingratitude
,
in
that
hee
forsakinge
his
Father
an
olde
man
,
did
not
only
depriue
him
of
the
duty
which
belonged
vnto
him
,
but
doth
also
deminishe
his
Domesticall
Substance
.
Last
of
all
followeth
his
prodigallity
&
dissolute
wickednes
,
by
which
hee
consumeth
all
that
he
hath
.
By
thus
many
sinnes
he
deserued
the
displeasure
of
his
father
.
So
that
vnder
this
Image
we
haue
most
liuely
depaynted
vnto
vs
the
vnspeakable
goodnesse
and
mercy
of
God
,
to
the
ende
that
the
haynousnesse
of
no
offence
might
draw
vs
away
from
the
hope
of
obtayning
pardon
.
The
comparison
shall
not
be
amisse
,
if
so
be
a
man
say
that
they
are
like
to
the
foolish
and
prodigall
younge
man
,
who
hauinge
great
plenty
of
all
good
things
with
God
,
yet
notwithstanding
being
stirred
vp
with
a
blynde
&
mad
desire
,
will
deuide
the
Inheritance
with
him
,
that
they
may
be
free
to
doe
what
they
list
themselues
:
as
though
it
were
not
more
to
be
wished
to
liue
vnder
the
fatherly
care
and
gouernment
of
God
,
than
vnder
any
other
kingdome
.
Surely
we
shall
be
rych
ynough
if
so
be
our
substance
be
Ioyned
with
the
ryches
of
God
the
Father
.
But
if
so
be
we
will
needes
deuide
,
it
must
needes
come
to
passe
that
all
thinges
goe
miserabelly
to
waste
.
For
this
was
the
cause
of
destruction
in
the
beginninge
vnto
men
,
and
first
of
all
to
our
Parent
Adam
.
For
hee
was
created
after
the
Image
of
GOD
.
If
so
bee
hee
had
taryed
in
his
Fathers
house
,
and
would
haue
had
no
deuision
,
hee
had
bene
ryche
Inough
,
and
mighte
haue
lyued
well
in
great
Felicity
:
but
when
hee
woulde
haue
somewhat
seuerall
for
him selfe
,
it
happened
vnto
him
,
as
it
happened
vnto
this
miserable
man
,
which
wasted
all
his
Substance
.
For
what
did
the
free
will
and
excellency
which
hee
had
conceyued
profite
hym
,
that
hee
should
be
lyke
vnto
God
?
Euenso
at
this
day
,
if
wee
arrogate
nothinge
vnto
our selues
,
but
are
contented
with
the
grace
of
God
,
we
shall
wante
nothing
appertayning
to
saluation
.
But
wee
deceiue
our selues
in
this
that
wee
woulde
haue
somewhat
proper
to
our selues
:
whereby
it
commeth
to
passe
that
wee
must
needes
perishe
.
Notwithstandinge
,
if
wee
be
of
the
number
of
Gods
Electe
,
GOD
will
not
suffer
vs
so
to
perishe
:
but
we
cannot
stande
of
our selues
.
For
,
except
the
wonderfull
mercy
of
God
did
holde
vs
vp
,
wee
must
needes
be
vtterly
ouerthrowen
.
13.
And
not
longe
after
,
when
the
younger
sonne
had
gathered
all
that
hee
had
together
,
he
toke
his
Iourney
into
a
farre
Country
,
&
there
wasted
his
goods
with
ryotouse
liuinge
.
C.
Here
Christe
sheweth
what
happeneth
commonly
vnto
younge
men
,
when
they
will
not
be
gouerned
by
counsaile
,
but
trust
to
their
owne
wisdome
.
For
,
bycause
they
beinge
lusty
,
and
wylde
,
are
vnmeete
to
gouerne
themselues
,
&
beinge
not
restrayned
with
feare
,
and
shame
,
it
cannot
be
but
that
Will
,
and
Lust
must
haue
the
whole
Rule
ouer
them
,
by
which
they
must
needes
bee
broughte
at
the
length
to
extreme
and
filthy
beggery
.
A.
Wherefore
it
behoueth
Parentes
,
well
to
trayne
and
bringe
vp
their
Chyldren
,
euen
from
their
Chyldhoode
,
Ephe.
6.4
,
(
as
Saynte
Paule
sayth
)
in
the
discipline
and
correction
of
the
Lord
.
R.
And
if
their
Education
proue
well
,
and
the
Children
proue
thryfty
,
and
vertuouse
,
let
them
account
it
for
their
gaine
,
&
let
them
also
geue
thankes
vnto
God
,
which
hath
gieuen
the
increase
.
But
if
it
happen
otherwise
,
wee
must
patiently
beare
it
as
a
Crosse
,
and
must
be
content
that
their
owne
Soules
bee
saued
.
For
it
commeth
to
passe
oftentimes
that
honest
,
and
vertuous
Parentes
are
afflycted
with
vngodly
Children
.
Adam
,
had
Abell
,
and
Taine
:
Noe
had
Sem
,
Cham
,
and
Iaphet
:
Abraham
had
Isaac
,
&
Ismaell
:
Isaac
had
Iacob
,
&
Esau
:
and
Dauid
had
Eli
,
&
Samuel
:
of
that
which
,
some
of
these
being
geuen
to
great
wickednes
,
did
shamefully
dishonor
their
Fathers
house
.
14.
And
when
he
had
spent
all
,
there
arose
a
great
dearth
in
the
Land
,
&
hee
began
to
lacke
.
C.
Now
the
punishment
is
described
,
which
by
the
iust
Iudgement
of
GOD
hangeth
ouer
the
heades
of
Prodigall
wasters
:
namely
,
that
when
they
haue
ill
spent
their
goods
they
may
be
ready
to
starue
with
hungar
:
and
bycause
they
knew
not
how
to
vse
the
abundance
of
breade
measurably
,
they
shal
be
constrayned
to
eate
Cods
,
&
Chaffe
:
and
being
made
the
companions
of
swyne
,
shall
thinke
them selues
vnworthy
of
humane
company
.
And
when
he
had
spent
all
]
C.
In
this
parte
we
haue
to
note
,
how
the
Lord
calleth
vs
to
repentance
.
Hee
speaketh
not
here
of
a
Reprobate
,
but
of
one
that
was
elect
,
who
,
how
vnworthy
soeuer
hee
was
to
be
receyued
,
yet
for
al
that
,
his
fathers
loue
was
so
great
that
hee
woulde
not
reiect
him
.
Let
vs
not
meruaile
therefore
that
wee
are
afflicted
with
sundry
tribulations
:
and
let
vs
not
thinke
that
bycause
of
them
we
are
forsaken
.
Ose
.
2.14
For
wee
must
needes
be
vrged
with
necessity
.
Fyrst
of
all
he
sheweth
vnto
vs
our
neede
:
then
commeth
hunger
bycause
he
calleth
vs
to
repentance
.
Being
compelled
by
miseries
we
are
put
in
minde
of
God
,
&
we
know
how
blessed
a
thing
it
is
to
liue
with
him
.
Therefore
that
is
true
repentance
,
when
men
fele
how
myserable
they
are
,
when
they
are
far
from
GOD
,
and
liue
out
of
his
house
at
their
owne
will
.
15.
And
hee
Ioyned
him selfe
to
a
Citizen
of
that
Country
:
and
hee
sent
him
to
his
farme
to
feede
swyne
.
R.
Here
we
must
note
how
foully
men
are
deceyued
by
their
owne
Opynions
.
When
this
yonge
man
was
come
into
a
straunge
country
,
and
beinge
countenanced
with
great
plenty
of
Gold
and
siluer
,
he
shewed
himselfe
most
liberall
to
all
maner
of
Cytizens
,
in
somuch
that
where
soeuer
he
was
,
there
wanted
no
good
Cheere
or
pleasure
,
so
that
they
thought
very
well
of
him
,
and
had
him
in
great
reputacion
.
A.
But
it
came
to
passe
that
when
a
Dearth
came
in
that
Region
,
they
were
not
only
out
of
hope
to
receiue
any
reliefe
from
him
,
but
sawe
him
also
to
be
in
great
penury
:
in
somuch
,
that
he
which
before
was
honoured
almost
of
al
men
for
his
ryches
,
being
brought
now
into
great
misery
,
was
constrayned
to
serue
a
certaine
Cytizen
of
that
country
.
And
hee
sente
hym
to
feede
Swine
]
This
is
a
wonderful
chaunge
,
that
hee
which
was
wont
to
liue
in
his
fathers
house
without
care
of
meate
,
&
drinke
,
is
now
a
Companion
,
and
seruant
of
Swyne
.
16.
And
hee
woulde
fayne
haue
filled
his
belly
with
the
Coddes
that
the
Swyne
did
eate
:
and
no
man
gaue
vnto
hym
.
C.
He
meaneth
that
hungar
made
him
forget
his
former
delights
,
&
greedely
did
eate
the
coddes
of
beanes
or
pease
:
for
it
could
not
be
the
seeing
he
him selfe
did
feede
the
swyne
with
this
kinde
of
meate
that
he
him selfe
could
lacke
it
.
Cyrus
,
when
through
long
flight
from
his
enemies
hee
had
suffred
much
hunger
,
and
being
refreshed
with
a
smalle
piece
of
browne
bread
,
sayd
,
that
he
neuer
tasted
more
sauory
and
better
relyshed
bread
:
euen
so
necessity
constrayeth
〈◊〉
younge
man
,
to
haue
a
good
appetite
to
the
Coddes
which
belonged
to
the
swyne
.
And
no
man
gaue
vnto
him
]
Wee
must
not
referre
these
woordes
to
the
swynes
meate
,
as
if
it
had
bene
sayd
,
And
no
man
gaue
them
vnto
him
.
for
he
had
plenty
by
him
:
but
no
man
gaue
vnto
him
,
that
is
to
say
no
man
had
pitty
or
compassion
on
him
.
For
no
man
thinketh
that
hee
ought
to
gieue
any
thinge
to
Prodigall
persons
,
bycause
they
spend
all
that
they
haue
ryotously
.
17.
Then
hee
came
to
hym selfe
,
and
sayd
,
How
many
hyered
seruants
of
my
fathers
,
haue
bread
ynough
,
and
I
perishe
with
hunger
.
C.
Here
is
described
vnto
vs
the
way
by
which
GOD
calleth
men
to
repentance
.
If
men
would
willingly
be
wise
&
shew
them selues
apte
to
be
taught
,
hee
woulde
more
gently
allure
them
:
but
bycause
they
will
not
obay
but
as
they
are
subdued
by
strypes
,
he
chastiseth
them
the
more
sharply
.
Therefore
Fulnesse
,
and
plenty
,
which
made
the
youngeman
,
headstronge
,
&
stubborne
,
was
very
well
schooled
,
&
tamed
with
hunger
,
and
penury
.
We
being
taught
by
this
example
,
let
vs
not
thinke
that
GOD
doth
deale
cruelly
with
vs
,
if
so
bee
at
any
time
he
do
sore
afflict
vs
:
bycause
by
this
meanes
he
bringeth
those
to
obedience
,
which
are
lasciuiouse
,
&
drunke
with
sporting
pleasure
.
To
be
short
,
what
misery
soeuer
we
suffer
,
it
is
a
profitable
calling
to
repentance
.
18.
I
will
aryse
and
goe
to
my
father
,
and
wyll
say
vnto
him
;
Father
,
I
haue
sinned
agaynst
Heauen
,
and
before
thee
:
And
am
no
more
wor
-
19.
to
be
called
thy
sonne
:
make
mee
as
one
of
thy
hyered
seruants
.
C.
Here
the
subtill
enemyes
of
the
truth
Cauill
,
and
say
,
that
God
is
preuented
by
Repentance
.
This
were
true
,
it
so
be
Repentance
came
of
our selues
,
and
were
not
the
gyft
of
God
.
For
seeinge
the
whole
Scripture
sayth
,
that
Repentance
is
the
fruite
of
a
new
heart
:
and
a
new
heart
commeth
of
God
;
what
meane
they
to
attribute
that
vnto
men
which
belongeth
onely
vnto
GOD
?
Neuerthelesse
,
we
graunt
,
that
we
cannot
apprehend
the
mercy
of
God
,
except
repentance
goe
before
.
But
God
proceedeth
and
worketh
in
vs
this
wyse
.
For
in
respect
of
him
Remission
goeth
before
,
and
after
that
,
Repentance
followeth
in
vs
:
but
in
respect
of
vs
,
Repentance
must
needes
go
before
:
otherwise
wee
cannot
apprehend
the
mercy
of
God
.
C.
Therefore
wee
must
note
that
the
hope
of
better
fortune
,
if
he
returned
to
his
Father
,
incouraged
the
younge
man
to
repent
.
For
no
seuerity
of
Punishmentes
,
can
stay
vs
from
our
wickednesse
,
or
can
make
vs
to
dislike
our
sinnes
,
vntill
some
profite
appeare
.
Therefore
as
this
yonge
man
is
encouraged
vpon
truste
of
his
Fathers
mercy
,
to
seeke
a
reconcilliation
;
euen
so
vs
the
feelinge
of
Gods
mercy
must
be
vnto
vs
the
beginning
of
repentance
,
which
stirreth
vs
vp
to
hope
well
.
And
I
will
say
vnto
him
,
Father
,
]
C.
Hereby
we
see
,
that
this
also
is
required
in
true
repentance
,
namely
,
that
wee
being
confounded
with
the
greatnes
of
our
sinnes
,
may
returne
to
our
heauenly
Father
.
For
hee
did
meditate
&
consider
this
meane
in
himselfe
,
not
thereby
to
deceiue
his
Father
,
but
to
moue
him
to
compassion
.
I
haue
sinned
agaynst
Heauen
]
Beholde
here
how
that
the
subiection
,
&
obedience
due
to
the
Father
,
is
appoynted
of
God
.
For
they
which
sinne
against
their
fathers
,
sinne
also
against
Heauen
.
For
in
this
place
heauen
is
taken
for
God
.
Therefore
they
which
do
truly
acknowledge
their
sinnes
must
also
confesse
them
vnto
God
:
and
that
is
a
sure
signe
of
true
humillity
.
The
confession
ought
to
answere
the
Offence
.
When
men
are
priuy
to
our
sinnes
,
we
confesse
our
sinnes
also
before
them
:
otherwise
we
confesse
to
God
alone
,
if
we
offend
him
alone
.
For
the
confession
must
be
esteemed
by
the
nature
of
the
faulte
.
I
am
no
more
worthy
to
be
called
thy
sonne
]
R.
It
doth
not
only
suffice
to
acknowledge
sinne
,
but
wee
must
also
haue
such
a
feeling
of
sinne
in
our
Consciences
,
that
we
must
not
only
Iudge
our selues
vnworthy
to
bee
called
the
sonnes
of
God
,
but
also
that
wee
haue
deserued
extreme
death
,
&
damnation
.
Psal.
38
3
So
Dauid
acknowledged
his
sinne
when
he
sayd
,
Thy
arrowes
sticke
fast
in
mee
,
and
thy
hande
presseth
mee
sore
:
there
is
no
rest
in
my
boanes
by
reason
of
my
sinne
.
So
Daniell
acknowledged
his
sinnes
,
and
the
sinnes
of
the
Israelites
,
Wee
haue
sinned
,
wee
haue
done
wickedly
,
Dan.
9.5.8
we
haue
liued
vngodly
.
And
thus
,
so
many
as
seeke
to
attaine
true
saluation
,
confesse
their
sinnes
.
Notwithstanding
in
this
pointe
,
perfect
repentance
doth
not
consist
,
neyther
doth
righteousnesse
follow
hereof
by
and
by
:
but
wee
must
go
forwarde
to
other
degreese
of
repentance
:
that
is
to
say
,
we
must
conceiue
a
good
hope
,
that
the
Father
will
not
reiecte
vs
,
although
wee
bee
not
worthy
of
Pardon
.
20.
And
hee
arose
and
came
to
his
father
.
But
when
he
was
yet
a
great
way
of
,
his
father
saw
him
,
&
had
compassion
,
and
ran
and
fell
on
his
necke
,
and
kissed
him
.
This
is
the
thirde
parte
of
the
Parable
,
concerning
the
mercy
of
the
father
toward
the
sonne
.
When
he
was
yet
a
farre
of
]
Here
wee
see
that
God
doth
not
tarry
vntill
we
come
vnto
him
:
for
he
meeteth
vs
.
Let
vs
therefore
,
call
that
to
minde
which
was
spoken
in
the
eleuenth
verse
going
before
,
that
God
is
not
simplely
compared
to
a
man
:
but
that
his
mercy
▪
&
goodnesse
is
a
hundred
foulde
more
toward
vs
.
Therefore
there
is
no
doubt
,
but
that
so
soone
as
wee
are
touched
with
repentance
,
God
receiueth
vs
into
his
fauour
.
C.
This
therefore
is
the
principall
poynte
of
the
Parable
.
If
men
,
which
are
by
nature
desierouse
of
vengeance
,
may
notwithstandinge
bee
moued
to
bende
and
yeelde
by
fatherly
pitty
,
gently
to
pardon
their
sonnes
,
&
willingly
to
require
them
being
miserably
lost
,
God
,
whose
exceeding
goodnesse
excelleth
all
the
loues
of
fathers
,
will
be
no
more
seuere
toward
vs
.
And
verely
there
is
nothing
spoken
here
of
an
earthly
Father
,
which
God
doth
not
promise
concerning
him selfe
.
Before
the
cry
(
sayth
hee
)
I
wil
heare
them
.
Esai
65
.
2●
Psal.
32.5
Therefore
as
the
Father
is
not
onely
here
intreated
with
the
prayers
of
his
Sonne
,
but
also
goeth
forth
to
meete
him
,
and
imbraceth
him
beinge
rent
and
torne
,
and
deformed
,
before
he
spake
one
worde
:
euen
so
God
looketh
not
for
long
intreaty
,
but
so
soone
as
the
Synner
hath
purposed
to
confesse
his
falt
,
he
meeteth
with
him
of
his
owne
accorde
.
And
fell
on
his
necke
&
kyssed
him
]
C.
The
Father
doth
not
here
complayne
,
he
chydeth
not
,
he
threateneth
not
:
but
by
and
by
Imbraceth
him
.
Whereby
wee
see
that
the
grace
of
GOD
is
offered
vnto
Sinners
,
before
they
come
vnto
him
by
repentance
:
For
hee
it
is
that
worketh
repentance
in
our
heartes
by
his
Grace
that
wee
may
come
vnto
him
.
And
in
this
poynt
a
mortall
man
is
improperly
compared
vnto
God
.
For
it
belongeth
not
vnto
an
earthly
Father
,
by
the
secret
instincte
of
his
spirite
to
renue
the
stubborne
heart
of
his
Sonne
,
Ezec.
11.19
as
GOD
doth
,
who
maketh
of
stony
hearts
flesshy
hearts
.
21.
And
the
Sonne
sayde
vnto
hym
,
Father
,
I
haue
sinned
against
Heauen
&
in
thy
sight
,
&
am
no
more
worthy
to
be
called
thy
Sonne
.
C.
Here
is
noted
the
other
parte
of
repentance
,
of
the
which
wee
spake
euen
now
,
when
as
the
feeling
of
sinne
is
Ioyned
with
sorrow
and
shame
.
For
hee
which
is
not
sory
that
he
hath
sinned
,
&
hath
not
his
falt
before
his
Eyes
,
will
neuer
come
to
goodnesse
.
Therefore
it
is
necessary
that
a
dislyking
of
our selues
goe
before
Repentance
.
And
there
is
greate
wayte
in
this
maner
of
speache
,
that
the
younge
man
is
sayd
to
tourne
to
him selfe
,
Esay
.
46.8
as
one
that
was
caryed
away
with
wandering
desiers
of
the
flesh
to
forget
him selfe
.
And
am
no
more
worthy
to
be
called
]
R.
Great
and
haynous
are
the
sinnes
,
grieuouse
also
is
the
sorrow
,
but
short
is
the
confession
.
S.
Hee
doth
not
reckon
vp
the
circumstances
of
the
sinnes
,
according
to
the
Custome
of
Hypocrits
:
hee
sayth
not
,
I
haue
lost
so
much
money
in
such
a
city
with
play
,
and
so
much
in
that
City
by
Harlots
,
in
this
and
in
that
Feaste
I
haue
bene
drunken
:
Thou
hearest
none
of
these
circumstances
:
but
in
a
short
summe
he
comprehendeth
all
his
offences
:
Luk.
18.13
A.
euen
as
did
he
which
sayd
,
Lord
bee
mercifull
to
mee
a
sinner
.
22.
But
the
Father
sayde
to
his
Seruantes
,
Bryng
forth
the
best
Garment
,
and
put
it
on
him
,
and
put
a
Ringe
on
his
hande
,
and
shooes
on
his
feete
:
23.
And
bring
hyther
that
fat
Calfe
,
and
kill
it
,
and
let
vs
eate
,
and
be
merry
:
&c.
R.
As
Luke
hath
very
liuely
expressed
in
the
Prodigall
younge
man
,
firste
of
all
the
Image
of
a
sinner
,
lost
with
riotouse
liuing
,
and
secondly
of
a
repentinge
Sinner
:
euen
so
now
hee
setteth
forth
in
his
Parente
the
Image
of
the
exceedinge
clemency
and
goodnesse
of
GOD
.
C.
And
althoughe
in
Parables
(
as
wee
haue
sayd
)
it
were
very
fond
to
discusse
euery
particuler
thing
,
here
notwithstandinge
the
letter
shall
not
be
wrested
,
if
wee
say
that
our
heauenly
Father
doth
not
onely
Pardon
Sinnes
,
to
forget
them
for
euer
,
but
doth
also
restore
vnto
vs
those
Gyftes
which
wee
haue
forsaken
:
Euen
as
when
hee
tooke
them
from
vs
,
he
chastised
our
ingratitude
,
that
he
mighte
make
vs
ashamed
with
the
reproche
of
our
nakednesse
.
For
this
my
sonne
was
deade
]
A.
The
Scripture
is
wonte
to
call
those
men
Deade
men
,
which
are
Addicted
and
geeuen
to
sinne
.
Whereby
wee
may
gather
that
Repentance
is
a
Resurrection
from
Death
.
25.
The
Elder
Brother
was
in
the
fielde
:
and
when
hee
came
&
drue
nyghe
to
the
House
,
hee
hearde
mynstrelsie
,
and
daunsing
.
C.
This
is
the
last
parte
of
the
Parable
,
which
accuseth
them
of
inhumanity
,
which
woulde
wickedly
restraine
the
Grace
of
GOD
,
as
though
they
did
enuy
that
Myserable
men
shoulde
bee
saued
.
For
wee
know
that
the
proude
disdayne
of
the
Pharisies
is
here
reprooued
,
who
thoughte
that
they
had
not
the
due
rewarde
for
their
Merytes
,
if
so
bee
CHRISTE
should
admit
Publycans
,
and
the
Common
multytude
to
the
euerlasting
Inheritance
.
Therefore
the
Summe
is
this
:
If
so
bee
wee
desier
to
bee
counted
the
sonnes
of
God
,
we
must
brotherly
forgeue
our
brethren
their
faultes
,
euen
as
hee
fatherly
forgeueth
both
them
,
&
vs
.
S.
Notwithstanding
some
haue
interpreted
this
place
,
that
the
Iewes
were
figured
in
the
person
of
the
Elder
brother
.
The
which
figure
doth
not
sounde
amisse
,
bycause
the
Iewes
are
as
it
were
the
first
begotten
in
the
Church
:
and
we
know
how
proudly
they
disdayned
the
calling
of
the
Gentiles
.
C.
But
they
which
do
thus
expound
it
doe
not
suffiently
waigh
the
order
of
the
texte
.
For
the
talke
began
by
the
murmuring
of
the
Scribes
,
who
were
offended
that
Christe
should
shew
so
much
humanity
towardes
miserable
and
contemned
men
.
Therefore
he
compareth
the
Scribes
which
were
so
puffed
vp
with
arrogancy
,
to
modest
men
,
who
haue
honestly
,
and
thriftely
in
their
life
,
ordered
their
affayres
:
and
to
obedient
sonnes
,
who
haue
all
their
life
time
paciently
submitted
themselues
to
their
fathers
gouernment
.
And
although
they
were
altogether
vnworthy
of
this
prayse
,
yet
notwithstanding
Christe
speaking
according
to
their
sence
,
imputeth
vnto
their
fayned
holinesse
,
for
a
vertue
,
by
concession
:
as
if
he
had
sayd
,
Although
I
graunt
vnto
you
that
which
yee
falsly
boaste
,
that
yee
haue
bene
alway
obedient
sonnes
vnto
God
,
yet
notwithstanding
yee
ought
not
so
proudly
and
arrogantly
to
reiect
your
Bretheren
,
when
they
repent
them
of
their
wicked
and
daungerous
lyfe
.
S.
Therefore
Hypocrites
cannot
abide
that
so
large
mercy
should
bee
offered
vnto
the
people
of
God
.
And
Christe
attributed
this
parson
to
the
first
begotten
,
that
the
goodnesse
of
GOD
might
be
the
better
expressed
.
For
if
so
be
the
first
begotten
had
sinned
,
by
and
by
,
a
man
might
haue
thought
,
that
GOD
doth
not
pardon
others
as
he
doth
the
first
begotten
.
Therefore
in
this
,
the
goodnesse
of
God
is
more
greatly
expressed
.
Often
times
wee
see
that
the
Elder
are
forsaken
,
and
the
Younger
are
chosen
.
Thus
the
Purpose
of
Christe
was
to
reiect
the
Iudgement
of
the
flesh
.
Howbeit
,
this
most
commonly
commeth
to
passe
,
that
as
the
Eldest
Bretheren
haue
the
preheminence
,
so
Hypocrites
haue
moste
Authority
in
the
Church
.
As
touching
externall
dueties
they
are
obedient
to
their
Parents
,
as
was
Esau
:
neuerthelesse
,
they
cannot
abide
that
the
mercy
of
God
should
be
extended
towarde
sinners
for
they
cast
God
in
the
teeth
with
their
duties
,
We
are
with
thee
,
we
serue
thee
;
yet
notwithstanding
thou
gieuest
no
more
vnto
vs
that
thou
doest
vnto
Synners
:
They
would
,
if
they
myght
,
call
God
to
an
accounte
.
If
any
man
demaunde
why
he
compareth
Hypocrites
to
the
first
begotten
,
which
shall
not
be
heyres
:
we
answere
,
that
although
Hypocrits
are
the
sonnes
of
the
bondwoman
Agar
,
yet
notwithstanding
they
haue
such
place
for
a
time
,
that
they
seeme
to
be
heyres
:
euen
as
Ismaell
boasted
of
his
Eldership
,
and
scorned
his
Brother
.
28.
And
hee
was
angery
,
and
woulde
not
go
in
therefore
came
his
father
out
,
and
intreated
him
.
C.
In
these
wordes
he
reprocheth
Hypocrites
with
intollerable
Pryde
,
for
that
the
Father
must
be
fayne
to
intreat
them
,
not
to
enuy
the
mercy
extended
vnto
their
Bretheren
.
And
,
although
GOD
doth
not
intreate
,
yet
notwithstanding
by
his
example
hee
exhorteth
to
beare
with
the
offences
of
our
Bretheren
.
And
to
cut
of
all
excuse
from
wicked
rigor
,
he
doth
not
only
bring
in
the
proper
speach
of
Hypocrits
,
whose
false
boasting
may
be
refuted
,
but
also
,
if
a
man
haue
throughly
discharged
all
the
dueties
of
piety
towards
his
Parents
,
yet
notwithstanding
hee
denyeth
him
to
haue
Iust
cause
to
complayne
,
bycause
his
brother
is
pardoned
.
It
is
certayne
that
the
sincere
worshippers
of
GOD
are
alwayes
free
,
and
pure
from
this
wicked
affection
.
29.
Hee
answered
and
sayd
to
his
father
;
Loe
!
these
many
yeares
haue
I
done
thee
seruice
,
neyther
brake
I
at
any
time
thy
commaundements
,
and
yet
thou
neuer
gauest
mee
a
Kyd
to
make
mery
withall
,
with
my
friendes
.
R.
Hypocrits
accuse
GOD
of
vnrighteousnesse
,
&
account
them selues
Iust
.
For
they
performing
the
externall
honesty
of
the
Law
,
thinke
that
they
haue
fulfilled
the
whole
Law
,
and
that
they
haue
deserued
felicity
,
not
only
in
this
Worlde
,
but
also
in
the
Kingdome
of
Heauen
.
Wee
haue
(
say
they
)
neuer
transgressed
thy
Commaundement
.
And
another
sayth
,
I
thanke
God
that
I
am
not
as
other
men
are
,
Extorcioners
,
Vniuste
,
Adoulterers
,
or
as
this
Publican
.
Lu.
18.12
.
I
faste
twise
in
the
weeke
,
I
geue
Tythe
of
all
that
I
possesse
.
Also
,
Ma.
19.20
another
sayth
,
All
these
haue
I
kept
from
my
youth
vp
.
Wherefore
,
when
they
heare
out
of
the
Gospell
the
God
doth
not
respect
mans
Merites
,
but
doth
freely
remit
sinnes
,
&
receiue
sinners
:
they
Iudge
God
to
bee
most
vniust
,
which
reiecteth
those
that
haue
well
deserued
,
and
receiueth
the
worst
.
Wee
haue
fasted
(
say
they
)
and
thou
haste
not
seene
it
:
Esay
.
58.3
.
Wee
haue
humbled
our
soules
,
and
thou
haste
not
regarded
it
.
What
?
are
our
good
workes
nothing
?
then
we
haue
fasted
in
vaine
,
we
haue
powred
out
longe
prayers
in
vaine
,
we
haue
lyen
vpon
the
grounde
,
and
haue
done
all
good
woorkes
to
no
purpose
,
if
God
doe
not
acknowledge
mans
Meryts
.
What
righteousnesse
is
this
to
condemne
vs
that
haue
fulfilled
the
whole
Law
,
and
to
saue
others
that
haue
broken
the
Law
?
This
,
and
such
lyke
is
the
madnesse
,
and
vayne
boasting
of
Hypocrites
.
31.
And
hee
sayde
vnto
him
,
Sonne
,
thou
arte
euer
with
mee
,
and
all
that
I
haue
is
thine
.
C.
There
are
two
principall
things
to
be
noted
in
this
answere
:
The
first
is
,
that
the
first
begotten
hath
no
cause
to
be
angery
,
when
he
seeth
his
Brother
to
bee
louingely
receiued
without
his
hurt
:
and
the
other
is
,
that
he
hauing
no
care
for
his
Brothers
saluation
,
is
sad
for
the
Ioy
of
his
returne
.
32.
It
was
meete
that
wee
should
make
merry
,
&
be
glad
:
for
this
thy
brother
was
deade
,
&
is
aliue
againe
:
and
was
lost
,
and
is
founde
.
C.
As
if
he
should
say
,
Why
arte
thou
offended
at
our
myrth
,
of
the
which
thou
oughtest
to
bee
Partaker
?
For
it
is
meete
that
we
should
reioyce
ouer
thy
Brother
,
whom
we
thought
was
lost
,
but
is
now
retourned
home
in
peace
.
These
two
reasons
are
to
bee
noted
of
vs
:
bycause
wee
loose
nothinge
,
if
GOD
mercifully
receiue
into
his
fauoure
those
which
were
strayed
away
from
him
in
their
sinnes
:
and
it
is
wicked
hardnesse
of
heart
,
not
to
reioyse
when
we
see
our
bretheren
to
be
restored
from
death
to
life
.
S.
For
such
is
the
condition
of
all
men
which
forsake
God
,
that
they
are
counted
loste
,
and
deade
:
euen
as
we
sayd
before
in
the
24.
verse
:
but
when
they
come
vnto
God
they
liue
againe
.
The
which
commeth
to
passe
by
Repentaunce
which
prepareth
vs
to
the
mercy
of
God
.
We
apprehend
the
same
by
fayth
:
but
we
are
not
Capeable
of
the
same
before
wee
mislyke
of
our selues
.
R.
Thus
yee
haue
heard
in
this
Chapter
three
Parables
,
One
,
of
the
lost
sheepe
,
another
of
the
Groate
,
and
the
thyrde
,
of
the
Prodigall
sonne
:
in
the
which
both
sinners
,
and
honest
lyuers
haue
somewhat
to
learne
:
the
Synner
hath
to
learne
faith
,
that
knowing
the
loue
of
God
towarde
sinners
they
may
repent
,
and
follow
Gods
calling
:
the
other
haue
to
learne
the
feare
of
God
,
leaste
in
respecte
of
them selues
they
contemne
,
and
disdayne
Sinners
,
but
may
rather
feare
the
Iudgemente
of
God
and
acknowledge
the
Gospell
of
free
remission
of
sinnes
,
1.
Tim
2.5
that
they
also
may
obtaine
Saluation
by
Iesus
Christe
,
who
was
sent
of
God
the
Father
into
the
Worlde
to
saue
sinners
.
For
God
sent
not
his
sonne
into
the
Worlde
,
Iho.
3.17
.
to
Iudge
the
Worlde
,
but
that
the
Worlde
might
bee
saued
throughe
him
.
❧
THE
XVI
.
CAP.
1.
ANd
hee
sayde
also
vnto
his
Dysciples
,
There
was
a
certayne
Ryche
man
whych
had
a
Stewarde
,
and
the
same
was
accused
vnto
him
that
hee
had
wasted
hys
goods
.
R.
In
the
Chapter
going
before
,
Christ
in
three
Parables
reprehendeth
the
Hypocrisie
,
and
vayne
holynesse
of
the
Scribes
,
and
Pharisies
,
by
which
,
in
comparison
of
them selues
they
disdained
all
other
Synners
▪
C.
And
now
he
teacheth
by
another
similitude
,
that
we
ought
to
behaue
our selues
louingly
&
courteously
towardes
our
neyghboures
:
that
when
wee
shall
come
before
the
Tribunall
Seate
of
God
,
the
fruite
of
our
liberallity
may
redounde
vnto
vs
.
And
although
it
seemeth
to
be
a
hard
and
farre
fecht
Similitude
,
yet
notwithstanding
it
may
easely
appeare
that
Christe
had
no
other
meaning
.
Also
hereby
wee
perceiue
,
that
they
make
a
fonde
interpretation
,
which
in
Parables
scrupulously
discusse
euery
poynte
.
For
Chryst
doth
not
commaunde
here
to
redeeme
or
to
make
satisfaction
with
gyftes
,
for
deceiptes
,
for
extorcions
,
and
prodigall
spendinge
,
and
other
euell
faltes
in
dispensing
:
but
seeing
God
maketh
vs
Stewards
of
all
his
goods
,
which
hee
geueth
vs
to
bestow
,
here
is
prescribed
vnto
vs
a
way
which
shall
ease
vs
of
great
Rigor
in
time
to
come
when
we
must
make
our
accounte
.
For
they
which
Imagyne
that
Almes
deedes
will
counteruayle
luxury
,
and
dissolute
lyfe
,
doe
not
suffieiently
way
,
that
this
is
first
of
all
inioyned
vnto
vs
,
that
wee
should
liue
soberly
,
and
temperatly
:
secondly
,
Pro.
5.15
that
Ryuers
myghte
flowe
vnto
vs
from
a
pure
well
.
It
is
certaine
that
there
is
no
man
so
thrifty
,
that
doth
not
somtime
waste
the
goods
committed
vnto
him
:
And
therefore
they
which
are
most
sparing
are
not
altogether
free
from
wastinge
that
which
is
committed
them
to
vse
.
For
there
are
many
wayes
to
abuse
the
gyftes
of
God
,
that
men
in
one
thinge
or
other
must
needes
offende
.
Also
wee
deny
not
but
that
this
ought
the
more
to
styrre
vs
vp
to
the
dueties
of
Charity
.
But
wee
ought
to
haue
another
maner
of
respect
than
to
escape
the
Iudgement
of
God
by
payinge
the
pryce
of
Redemption
:
Namely
,
that
good
,
and
godly
liberallity
,
may
brydell
,
and
correcte
superfluouse
Expenses
:
and
that
our
humanity
towardes
the
Bretheren
,
may
prouoke
the
mercy
of
God
towarde
vs
.
Wherefore
Christe
doth
not
shewe
here
vnto
his
Dysciples
a
way
whereby
they
may
deliuer
them selues
from
blame
,
when
the
heauenly
Iudge
shal
require
an
accounte
of
them
:
but
hee
admonisheth
them
to
beware
in
tyme
,
least
they
bee
punished
for
their
cruelty
,
if
they
be
founde
wasters
,
or
consumers
of
the
Lords
goods
vppon
them selues
,
and
to
haue
done
no
good
work
of
liberallity
.
Math.
7.2
For
wee
must
alway
remember
this
,
that
looke
what
measure
we
meate
to
others
,
the
same
shal
bee
measured
to
vs
agayne
.
Which
had
a
stewarde
]
It
is
euident
ynough
that
this
Steward
is
set
before
vs
for
an
example
onely
in
this
to
prycke
vs
forwarde
,
that
as
hee
vsed
his
maisters
goods
to
his
owne
commodity
,
euen
so
ought
we
to
vse
those
ryches
which
the
Lord
our
God
hath
geuen
to
vs
,
to
our
owne
profite
:
that
that
is
to
say
,
that
as
he
had
prouided
for
him selfe
by
his
Maysters
Goods
,
friendes
,
to
keepe
,
and
maintayne
him
when
he
was
depriued
of
his
office
,
euen
so
we
should
doe
good
with
the
ryches
which
wee
haue
receyued
from
the
Lord
,
for
the
which
the
Lord
will
afterward
receyue
vs
into
euerlastinge
habitacions
,
and
that
of
his
free
mercy
,
without
the
desert
of
our
woorkes
:
as
wee
haue
sayd
.
2.
And
hee
called
him
and
sayd
vnto
him
,
How
is
it
that
I
heare
this
of
thee
?
Geue
accounts
of
thy
stewardship
:
For
thou
mayest
bee
no
longer
stewarde
.
B.
Here
wee
haue
to
note
that
wee
are
onely
Stewardes
of
the
goods
of
this
Lyfe
,
and
that
a
strayght
accounte
shall
bee
required
of
the
same
at
our
hands
,
in
so
much
that
wee
ought
to
be
carefull
for
nothinge
more
,
than
to
dispence
them
accordinge
to
the
wyll
of
our
Mayster
,
and
to
our
owne
Commodity
.
8.
And
the
Lord
commended
the
vniust
Steward
,
bycause
he
had
done
wysely
:
for
the
Chyldren
of
this
Worlde
are
in
their
Nation
,
wyser
than
the
Chyldren
of
lighte
.
C.
Heere
also
a
man
may
see
that
hee
shall
doe
very
fondly
,
which
shall
stand
vpon
euery
poynte
of
the
Parable
.
For
seeing
to
spend
and
waste
another
mans
goods
is
a
thinge
not
commendable
,
who
coulde
take
in
good
parte
to
haue
that
taken
away
from
him
by
a
lewde
Varlet
,
which
hee
can
pardon
and
forgeue
at
his
owne
pleasure
?
This
were
to
much
Folly
,
for
a
man
when
hee
seeth
parte
of
his
goods
taken
away
,
to
bee
contented
to
haue
the
rest
taken
from
him
by
thefte
,
and
geeuen
to
others
.
But
the
Purpose
of
Chryste
is
contayned
in
these
wordes
.
Bycause
the
Chyldren
of
this
World
are
wyser
]
That
is
to
say
,
prophane
and
wicked
men
,
and
such
as
are
addicted
to
this
Worlde
,
in
prouidinge
for
this
transitory
lyfe
are
much
more
paynefull
,
and
dilligente
,
than
are
the
Sonnes
of
GOD
,
for
the
Celestiall
,
and
euerlasting
lyfe
.
Therefore
Christ
doth
not
preferre
carnall
Wysedome
before
the
Wysedome
of
the
Godly
,
seeing
this
commeth
onely
of
the
spyrite
of
GOD
.
For
hee
speakeath
not
of
the
Wysedome
which
the
Spirite
simplely
gieueth
vnto
vs
,
but
sayth
,
that
the
Chyldren
of
this
Worlde
are
more
prouident
for
them selues
in
the
thinges
appertayninge
to
this
worlde
than
are
the
Chyldren
of
GOD
.
C.
By
this
comparison
therefore
hee
casteth
in
our
Teeth
our
slouthfulnes
,
bycause
we
haue
not
so
great
a
care
for
our selues
against
the
time
to
come
,
as
wicked
men
haue
to
prouide
for
them selues
in
this
Worlde
.
For
how
foule
a
thing
is
it
for
the
Children
of
lighte
,
whom
God
doth
illuminate
with
his
spirite
and
worde
,
to
foreslew
and
neglect
the
hope
of
externall
life
offred
vnto
them
,
seeing
Worldly
men
seeke
so
greedily
their
commodities
,
and
are
so
prouident
and
wise
?
Therefore
the
wisdome
of
the
spirite
and
of
the
fleshe
are
not
here
compared
together
,
the
which
cannot
be
without
contumely
vnto
God
:
but
onely
the
Faithfull
are
awaked
,
to
haue
a
more
dilligent
consideration
of
those
things
,
which
appertaine
to
the
life
to
come
,
and
not
shut
their
Eyes
against
the
lighte
of
the
Gospell
,
seeing
they
,
such
as
are
blind
to
haue
a
better
sighte
in
darknesse
.
9.
And
I
say
vnto
you
make
you
frends
of
the
vnrighteouse
Mammon
,
that
when
yee
shall
haue
neede
they
may
receiue
you
into
euerlastinge
habitacions
.
R.
Hee
called
Ryches
by
the
name
of
Mammon
,
which
was
a
Chalde
worde
,
at
that
time
very
common
:
and
hee
calleth
the
same
vnrighteouse
:
For
it
is
the
matter
,
and
occasion
of
all
vnrighteousnesse
,
&
wrong
.
C.
For
although
of
them selues
they
are
not
euell
,
yet
notwithstanding
,
bycause
they
are
seldome
gotten
without
Fraude
,
and
oppression
,
or
other
vnlawfull
meanes
,
whereby
they
that
possesse
them
are
wrapped
in
Iniquity
:
There
is
good
cause
why
Christe
admonisheth
vs
to
beware
of
them
:
Ma.
13.22
1.
Ti.
6.9
.
A.
euen
as
in
Math.
he
calleth
them
Thornes
,
and
Paule
,
calleth
them
the
snare
of
the
Diuell
.
Therefore
Ryches
are
not
called
vnryghteouse
,
bycause
it
is
an
vniuste
thinge
to
possesse
them
.
Lazarus
was
poore
,
yet
notwithstanding
hee
was
taken
vp
into
Abrahams
bosome
which
was
ryche
.
They
are
onely
euell
,
bycause
men
abuse
them
,
and
not
simplely
of
them selues
,
insomuch
that
they
are
called
,
ryches
of
Iniquity
.
C.
And
it
seemeth
that
we
must
vnderstand
a
secret
comparison
:
as
if
Christ
had
sayd
,
Ryches
,
which
through
wicked
abuse
,
do
defile
the
owners
of
them
,
and
are
oftentimes
Prouocations
to
sinne
,
must
bee
tourned
to
a
contrary
ende
,
as
to
get
vs
fauoure
.
B.
Therefore
this
saying
,
(
Make
you
friends
)
must
bee
vnderstoode
as
was
all
this
Laye
vp
Treasures
for
your selues
in
Heauen
.
Mat.
6
.
2●
By
which
wordes
the
meaning
of
Christe
is
not
that
Ryche
men
shoulde
seeke
any
way
,
by
which
they
may
couer
their
deceite
,
their
oppression
,
and
thefte
:
as
if
a
man
haue
vniustly
gotten
his
ryches
,
that
he
should
counteruaile
the
same
by
satisfactions
,
as
do
the
Papists
,
and
as
others
haue
done
,
which
were
before
the
Papacy
:
for
both
Iewes
,
and
Turkes
,
seeke
to
reconcile
them selues
vnto
God
by
satisfactions
.
But
GOD
hateth
such
mēsmakeinges
.
For
what
greater
Iniury
can
wee
doe
vnto
him
,
than
make
him
a
companion
of
thieues
,
and
Robbers
?
Neyther
must
wee
thinke
that
Christe
calleth
ryches
vnrighteouse
in
this
Sence
as
if
it
were
sufficiente
to
geue
parte
of
a
Booty
,
or
Praye
vnto
God
,
that
hee
may
pardon
the
iniury
which
we
haue
done
to
our
Brother
:
but
he
is
rather
thus
to
be
vnderstode
:
Whereas
others
are
wonte
to
get
and
possesse
their
ryches
vniustly
,
be
yee
rather
instruments
of
well
doinge
:
and
be
assured
that
he
which
doth
good
vnto
him
that
needeth
,
doth
lay
vp
for
him selfe
treasure
in
heauen
.
C.
But
they
do
very
fondly
and
absurly
which
gather
hereof
,
that
wee
are
holpen
by
the
Prayers
and
Intercessions
of
deade
men
:
for
by
this
meanes
,
what
soeuer
is
bestowed
vpon
such
as
are
vnworthy
,
were
loste
.
But
the
wickednesse
of
men
,
is
no
let
but
that
the
Lord
may
make
an
account
of
that
which
wee
gieue
vnto
the
poore
.
Therefore
the
Lord
doth
not
respecte
the
parsons
,
but
the
woorke
it selfe
,
that
our
liberallity
,
though
it
be
shewed
towardes
vnthankfull
men
,
is
acceptable
before
God
.
But
hee
seemeth
here
to
yeelde
vnto
vs
eternall
life
for
our
merites
.
Wee
answere
,
that
it
doth
euidently
ynough
appeare
here
by
the
Texte
,
that
hee
speaketh
after
the
manner
of
men
:
that
is
to
say
,
that
as
hee
whych
is
gratious
,
and
ryche
,
if
hee
get
him
friendes
in
his
Prosperity
,
hath
some
to
help
him
when
hee
falleth
into
aduersity
:
euen
so
our
humanity
,
and
liberallity
shall
be
as
a
Sanctuary
vnto
vs
in
due
time
:
bycause
the
Lord
doth
acknowledge
that
to
be
done
vnto
him selfe
,
what
soeuer
a
man
liberally
bestoweth
on
his
Neyghboure
.
That
when
yee
shall
haue
neede
]
C.
Or
rather
,
(
when
yee
shall
fayle
)
by
the
which
worde
hee
noteth
the
time
of
Death
,
and
testefieth
that
the
time
of
our
stewardship
is
but
shorte
,
least
the
hope
of
long
lyfe
might
make
vs
more
couetous
.
For
whereof
commeth
it
that
the
greater
parte
doe
trust
vnto
their
ryches
:
many
do
prodigally
spend
that
which
they
haue
,
others
defraude
their
neighboures
by
wicked
oppression
:
but
only
bycause
they
being
deceiued
by
false
Imagination
of
long
lyfe
,
do
carelesly
liue
as
they
lust
.
They
may
receyue
you
into
euerlasting
habitacions
]
B.
Hee
sayth
that
the
Friends
whom
hee
commaundeth
vs
to
make
of
the
vnrighteous
Mammon
,
shall
receiue
vs
into
euerlasting
Habitacions
:
by
the
same
manner
of
speache
,
by
which
he
sayd
that
the
saynts
should
be
Iudges
with
him
of
the
world
.
For
they
them selues
are
sayd
to
doe
that
which
the
Lord
shal
doe
for
their
sake
.
Mat.
19.28
A.
He
calleth
eternall
Lyfe
,
euerlasting
Tabernacles
.
The
which
kinde
of
speache
Paule
also
vsed
,
sayinge
,
2.
Cor.
5.1
For
wee
know
that
if
our
earthly
house
of
this
Tabernacle
were
destroyed
,
wee
haue
a
building
of
God
,
euen
an
Habitacion
,
not
made
with
handes
,
but
eternall
in
Heauen
.
10.
Hee
whych
is
faythfull
in
that
which
is
leaste
,
is
faythfull
also
in
much
:
and
hee
that
is
vnryghteouse
in
the
leaste
,
is
vnrighteouse
also
in
much
.
C.
These
are
Prouerbiall
Sentences
taken
from
common
vse
and
experience
,
and
therefore
it
sufficeth
that
they
are
oftentimes
true
.
It
commeth
sometime
to
passe
that
the
deceyuer
,
neglecting
a
litle
gayne
,
bewrayeth
his
wickednesse
in
a
great
matter
,
yea
,
many
seke
after
great
gayne
in
small
matters
,
vnder
the
couler
of
simplicity
.
Euen
as
wee
see
many
at
this
day
,
who
to
the
ende
they
may
disceaue
their
Creditors
of
much
,
will
in
the
beginninge
,
win
credit
in
that
which
is
litle
.
Yet
notwithstanding
the
sentence
of
Christ
is
not
false
,
bycause
in
Prouerbs
wee
follow
that
which
is
commonly
vsed
.
For
we
say
commonly
,
Trust
not
him
with
much
,
whom
thou
findest
vntrusty
in
a
litle
.
The
Lord
vseth
this
prouerbiall
sentence
,
that
hee
might
the
more
prouoke
vs
,
willingly
to
bestow
our
present
goods
:
affyrming
that
he
cannot
haue
the
Treasure
of
the
Gospell
,
which
is
not
a
faithfull
disposer
of
these
externall
goods
.
11.
So
then
,
if
ye
haue
not
been
Faithfull
in
the
vnrighteous
Mammon
who
shall
truste
you
in
the
true
Treasure
.
C.
Now
hee
applyeth
this
Doctryne
to
the
dispensing
of
spyrituall
Graces
of
the
which
though
the
world
esteme
not
somuch
as
they
ought
,
yet
notwithstanding
it
is
moste
certaine
that
they
do
farre
excell
the
Transitory
Ryches
of
this
world
.
And
hee
teacheth
that
they
are
vnworthy
to
receiue
charge
from
the
Lord
of
the
incomparable
treasure
of
the
Gospell
,
and
of
such
like
gyftes
which
are
Vnfaythfull
in
matters
of
lesse
price
,
as
are
the
Transitory
riches
of
the
world
.
So
that
there
is
a
priuye
threatning
contayned
in
these
word
s
that
it
is
to
be
feared
least
for
the
abuse
of
the
Stewardship
we
be
depriued
of
heauenly
giftes
.
Therefore
the
sence
&
meaning
is
this
,
that
wee
shall
not
receyue
and
vnderstande
the
Gospell
,
if
wee
being
addicted
to
Riches
,
are
not
faythfull
stewardes
and
disposers
of
them
.
For
the
same
cannot
be
receiued
but
of
those
which
forsake
all
that
they
possesse
.
Luk
14
37
Now
,
he
which
is
vnfaithfull
in
the
disposing
of
Mammon
,
hath
not
renounced
Mammon
:
and
therefore
hee
shall
neuer
be
partaker
of
the
Gospell
,
which
is
the
true
and
moste
excellent
gifte
that
belongeth
vnto
man
.
He
shall
bee
Vnworthy
of
Euerlasting
Life
which
cannot
order
and
dyspose
this
litle
wordly
porcion
.
12.
And
if
yee
haue
not
bene
Faythfull
in
another
mans
busines
,
who
shall
geue
you
that
which
is
youre
owne
?
C.
GOD
doth
not
geue
vnto
vs
Ryches
that
we
might
be
wholly
tyed
and
addicted
vnto
them
:
but
he
hath
so
appoynted
vs
to
be
stewardes
and
dispensers
of
them
that
we
might
not
be
lynked
and
tyed
in
theyr
bandes
.
And
it
can
not
bee
that
our
myndes
shoulde
dwell
in
Heauen
being
free
and
at
lybertie
,
excepte
we
counte
all
that
is
in
the
world
none
of
oures
.
B.
These
Ryches
of
the
World
verely
are
deceiptefull
:
for
they
can
not
perfourme
that
which
they
promise
,
which
is
to
make
vs
Rich
and
blessed
.
They
also
are
none
of
oures
,
because
we
haue
them
not
in
our
full
and
vndoubted
possession
,
but
are
either
to
be
taken
away
from
them
,
or
else
they
from
vs
euery
moment
.
C.
But
hee
maketh
Spyrituall
Riches
our
owne
which
appertaine
to
the
life
to
come
;
because
the
Fruition
of
them
is
Euerlasting
.
B.
For
the
Gospel
being
once
knowen
is
neuer
taken
away
from
vs
,
and
it
maketh
vs
throughly
blessed
because
it
is
Euerlasting
Life
to
knowe
GOD
aryghte
.
C.
And
nowe
hee
vseth
another
Similitude
,
that
we
can
not
vse
our
goodes
arighte
if
so
be
wee
be
Vnfaythfull
in
another
mans
Businesse
.
For
men
are
wont
more
securely
to
abuse
theyr
owne
goods
&
thinke
it
Lawfull
for
them
to
spoyle
or
waste
them
:
because
they
thinke
no
man
can
controule
them
:
but
they
are
more
wary
and
carefull
for
that
whych
is
but
lent
vnto
them
,
for
the
which
they
must
make
an
accounte
.
Therefore
wee
see
the
meanyng
of
Chryste
,
that
they
shal
be
euil
kepers
of
spiritual
gifts
,
which
gouerne
not
well
earthly
goods
.
13.
NO
Man
can
serue
two
Maysters
,
for
eyther
hee
shall
hate
the
one
and
loue
the
other
,
or
else
hee
shall
leane
to
the
one
and
despyse
the
other
:
ye
cannot
serue
God
&
Mammon
.
R.
This
also
which
Chryste
speaketh
here
is
taken
from
common
speache
&
Experience
.
For
the
matter
it selfe
declareth
that
no
man
can
serue
two
maisters
.
A
Man
may
serue
two
maysters
if
so
bee
they
agree
together
,
or
that
the
one
submit
himselfe
to
the
other
.
Whereupon
Paule
sayth
.
Seruauntes
obay
your
Bodely
Maysters
as
seruing
Chryst
.
Ephe.
6.5
.
Beholde
,
the
Seruaunt
in
obaying
his
Bodely
mayster
obayeth
Chryste
the
LORDE
of
Heauen
also
.
For
these
two
maysters
as
touchinge
thys
matter
agree
together
and
requyre
al
one
thinge
.
Chryst
commaundeth
that
the
Seruaunt
should
serue
Faythfully
according
to
his
callyng
,
the
same
also
doth
the
Carnall
mayster
requyre
.
Chryst
commaundeth
Seruauntes
to
obay
theyr
Bodely
Mayster
wyllingly
,
the
bodely
mayster
requyreth
the
lyke
.
Chryste
forbyddeth
Seruaunts
to
do
Eye
seruice
,
the
same
doth
the
Bodely
maister
also
forbyd
,
&
requyreth
in
the
Seruaunt
syncere
and
Faythful
Seruice
.
So
IOSEPH
serued
GOD
and
the
Kynge
of
Aegypte
,
especially
seeing
he
requyred
nothing
to
be
done
whych
was
agaynst
GOD
.
But
if
two
maysters
commaunde
contrarie
Thynges
,
and
doe
disagree
the
one
with
the
other
,
there
is
no
man
whych
can
serue
them
both
at
once
.
Now
the
lorde
our
GOD
and
MAMMON
are
two
maysters
whych
are
contrary
the
one
to
the
other
.
They
do
not
disagree
to
their
own
nature
because
Riches
are
of
themselues
the
good
Creatures
of
GOD
,
but
it
commeth
to
passe
by
the
corruption
of
men
that
Ryches
are
agaynste
GOD
.
Whereupoon
it
commeth
to
passe
that
GOD
and
Mammon
commaund
contrary
thinges
.
For
God
eommaundeth
to
helpe
the
poore
wyth
our
ryches
,
but
Mammon
being
moued
with
the
desire
of
the
Fleshe
commaundeth
so
to
hould
fast
our
Riches
,
that
we
parte
not
from
one
farthyng
toward
the
reliefe
of
the
poore
.
God
commaundeth
to
lay
vp
for
our selues
Treasures
in
Heauen
where
Ruste
and
Moathe
doe
not
corrupt
,
&
where
Theeues
do
not
breake
throughe
and
steale
:
but
Mammon
commaundeth
to
lay
vp
Treasure
in
Earth
.
So
that
if
we
consider
the
workes
of
both
maisters
,
they
are
moste
contrary
the
one
to
the
other
.
GOD
worketh
in
man
the
Loue
of
our
Neighbor
.
Mammon
worketh
hatred
and
enuy
.
God
worketh
in
the
conscience
peace
and
Tranquillity
.
Mammon
styrreth
vp
greate
Debate
and
Vnquyetnes
.
GOD
geueth
increase
to
the
word
of
the
gospel
receiued
through
hearing
.
Mammon
choaketh
the
hearing
of
the
Worde
of
GOD
.
How
can
it
be
then
that
thou
canst
serue
them
both
.
And
wee
must
note
that
Christ
sayd
not
.
No
man
can
serue
God
and
get
Riches
,
but.
(
Yee
can
not
serue
God
and
Mammon
)
For
the
Godlie
may
get
Ryches
eyther
by
theyr
Inheritaunce
,
or
by
theyr
lawfull
trauayle
in
theyr
calling
.
Euen
as
dyd
the
Patriarke
Iacob
,
Gen.
32.10
who
wente
ouer
Iordane
with
his
Staffe
onely
,
and
returned
agayne
into
hys
owne
Countrey
wyth
greate
Ryches
,
and
yet
notwithstandyng
hee
ceassed
not
to
serue
God
.
Also
,
Abraham
,
Iob
,
Dauid
&
many
others
got
Ryches
,
and
yet
for
all
that
serued
God
.
This
sentence
is
expounded
in
the
sixte
of
Mathew
,
verse
twenty
foure
.
14.
All
these
thinges
heard
the
Pharisies
also
,
which
were
couetous
&
they
mocked
him
.
C.
They
which
thinke
that
Chryste
was
mocked
of
the
Pharisies
because
hee
being
contente
wyth
base
and
simple
Speache
,
made
no
Eloquente
choyse
of
wordes
,
do
not
sufficientlie
waye
the
wordes
of
Luke
.
We
graunt
that
the
Doctrine
of
the
Gospell
seemeth
contemptible
to
proude
and
disdainefully
men
:
but
Luke
plainelie
expresseth
that
Chryst
was
derided
of
them
,
because
they
were
couetous
.
Therfore
because
they
were
fully
perswaded
that
rich
men
were
blessed
,
&
that
there
was
nothing
better
then
by
all
maner
of
meanes
to
increase
theyr
substance
:
they
reiected
as
absurd
and
vaine
whatsoeuer
Chryst
spake
to
the
contrary
.
And
verely
,
he
seemeth
vnto
couetous
men
to
erre
,
which
teacheth
that
riches
ought
to
be
contemned
or
that
they
ought
to
be
geuen
to
the
poore
.
Also
,
this
disease
is
generall
in
the
world
,
insomuch
that
the
gretest
part
of
men
hate
and
detest
that
which
agreeth
not
vnto
their
wicked
manners
.
Hereof
come
so
many
reproches
taunts
and
scoffes
,
against
the
worde
of
God
:
because
euery
man
contendeth
for
the
defence
of
his
wickednes
,
and
thinke
that
their
sinne
is
couered
with
their
smoth
speaches
as
with
a
cloude
.
R.
Moreouer
wee
haue
set
forthe
in
these
Pharises
the
disposition
of
Hypocrytes
and
couetous
persons
.
For
when
they
deride
Chryste
because
hee
taught
that
no
man
coulde
serue
God
Mammon
,
they
shew
that
they
iudge
the
Doctrine
of
Chryst
not
onely
to
be
be
folish
and
vain
but
also
pernicious
for
the
common
society
of
men
.
For
if
matter
were
so
,
that
no
man
were
Godly
but
he
which
contemned
and
refused
riches
,
how
should
common
weales
bee
maintained
?
and
who
shoulde
bee
saued
?
Thus
yee
haue
the
iudgement
of
the
Pharises
and
withall
also
the
Iudgment
of
all
hypocrits
and
couetous
persons
concerning
their
honesty
and
vanity
of
the
word
of
God
.
For
as
they
thynke
themselues
to
be
iust
and
Godly
,
so
they
iudge
the
Doctrine
of
the
worde
God
to
be
so
false
as
it
is
pernicious
to
the
common
saluation
of
men
.
This
is
greate
impiety
.
Wherefore
it
is
sharpely
reprehended
of
Chryst
.
For
it
followeth
.
15.
And
he
sayd
vnto
them
,
yee
are
they
which
iustefy
your selues
before
men
,
but
God
knoweth
youre
hearts
:
for
that
which
is
highly
esteemed
amonge
men
is
abhominable
in
the
sight
of
God
.
[
Yee
are
they
which
iustefie
]
C.
We
see
heere
that
Chryst
doth
not
geue
place
to
the
proude
disdaine
of
the
Pharises
,
but
doth
constantly
maintaine
the
Authority
of
his
Doctrine
agaynste
scoffes
&
scornes
.
And
this
also
ought
all
the
ministers
of
the
Gospell
to
behaue
themselues
that
they
may
set
the
terrible
Iudgement
of
GOD
,
before
wicked
and
vngodly
contemners
.
Hee
sayth
therefore
that
theyr
hypocrisie
with
the
which
they
blynd
the
Eyes
of
men
shall
profite
them
nothing
in
the
Iudgement
of
GOD
.
They
would
not
seeme
in
their
scorninges
to
defend
their
couetousnes
,
but
Christ
teacheth
that
thys
Poyson
brast
forth
from
theyr
secrete
soare
.
Yee
would
seeme
(
saith
he
)
to
be
iust
and
holy
(
But
God
knoweth
your
hearts
)
As
if
he
should
say
.
Yee
thinke
it
sufficient
to
bee
thought
holy
&
iust
before
men
:
but
God
seeth
well
inough
those
vices
which
ye
hyde
from
the
face
of
the
Worlde
.
Acts.
15.8
Rom.
8.27
1
Thes.
2
4
For
hee
is
a
searcher
of
the
heart
and
raynes
.
Whereby
wee
haue
to
noate
that
there
is
a
difference
betwene
the
iudgements
of
men
and
the
Iudgements
of
God
:
because
whereas
men
do
iudge
onelie
after
the
outward
appearance
&
commend
that
which
externally
hath
a
goodly
shew
before
the
Iudgement
Seate
of
GOD
,
nothing
is
allowed
but
a
sincere
heart
.
(
For
that
which
is
highly
esteemed
)
By
this
excellente
Sentence
wee
are
forbydden
to
haue
a
lyking
of
our selues
,
if
so
bee
men
commende
vs
:
for
the
same
is
not
only
nothyng
worth
,
but
also
an
abhomination
.
For
men
behoulde
onely
the
outwarde
shew
,
and
iudge
by
Externall
signes
.
Furthermore
the
whole
Wisedom
of
the
Worlde
is
generally
condempned
:
For
we
must
only
haue
respect
vnto
this
that
our
Life
may
bee
acceptable
vnto
God
.
What
shall
we
say
then
concerning
the
counterfeyte
wisedome
of
men
?
What
of
fayned
Worshyppinges
?
Howsoeuer
they
please
men
yet
notwithstanding
he
prouounceth
them
to
be
abhominable
&
stynkynge
before
God
.
But
doth
not
true
righteousnes
please
men
?
Yes
verely
:
but
here
Chryst
distinguisheth
betweene
that
which
is
proper
vnto
God
,
and
that
which
is
proper
vnto
men
.
For
whatsoeuer
is
proper
vnto
men
and
not
of
GOD
if
it
be
of
any
pryce
or
estimamation
in
the
world
,
it
is
an
abhomination
before
GOD
.
Therefore
GOD
doth
not
reiecte
Vertues
,
the
Prayse
whereof
he
hath
prynted
in
the
heartes
of
men
:
but
he
doth
abhorre
&
reiecte
whatsoeuer
men
do
reiecte
in
theyre
owne
sence
and
immagination
.
The
next
verse
following
is
expounded
in
the
11.
Chapter
of
Mathew
verse
12.
And
the
17.
and
18.
Verses
are
expounded
in
the
fifth
Chapter
of
Mat.
verse
18.19
.
19.
There
was
a
certayne
riche
Man
which
was
clothed
in
Purple
and
fine
white
,
and
fared
delitiously
euery
Day
.
B.
The
Argument
of
the
other
parable
going
before
,
and
of
this
also
is
all
one
,
by
which
Chryst
exhorteth
to
mercifulnes
toward
the
poore
.
A.
Wee
haue
already
shewed
that
the
Euangelistes
haue
not
set
downe
all
things
in
order
as
they
were
done
,
but
haue
set
before
vs
a
summe
of
the
words
of
Chryst
as
it
was
requisite
and
needefull
for
the
edification
of
the
Church
.
And
this
is
the
cause
that
Luke
placeth
certayne
matter
betwene
this
parable
and
the
other
going
before
.
C.
Now
therefore
Chryst
sheweth
what
the
condition
of
those
shal
be
which
hauing
no
care
at
all
for
the
poore
,
doe
stuffe
and
pawmper
themselues
with
all
delights
,
who
being
wholly
geuen
to
pleasure
suffer
theyr
poore
Neighbors
to
pine
wyth
hungar
,
whereas
they
myght
of
theyr
Superfluity
to
relieue
them
.
And
although
it
seemeth
to
some
that
thys
is
a
simple
parable
,
yet
notwithstandyng
because
the
name
of
Lazarus
is
expressed
it
is
likely
that
it
was
a
true
story
and
more
then
a
bare
parable
.
But
whether
it
be
or
no
,
it
maketh
no
matter
so
that
the
Readers
note
the
summe
of
the
Doctrine
.
(
Which
was
clothed
in
Purple
)
C.
Fyrst
of
all
wee
haue
heere
set
before
vs
a
Rich
man
clothed
in
purple
,
and
which
fared
delitiously
euery
day
:
by
which
wordes
is
noted
a
Delycate
life
full
of
Luxurie
,
Excesse
&
pompe
:
Not
that
all
finenes
and
sumptuousnes
of
apparell
is
simply
displeasante
vnto
God
:
but
because
it
is
very
seldom
seene
that
a
meane
is
kepte
in
these
thinges
.
For
he
which
desireth
a
Glory
in
apparrell
wyll
euery
day
exceede
wyth
new
deuises
.
And
it
can
not
bee
but
that
he
also
must
exceede
with
delighteth
in
a
table
furnished
with
sumptuous
&
delicate
dishes
.
Notwythstanding
in
this
man
cruelty
is
speciallie
condempned
in
that
hee
suffered
poore
&
afflicted
Lazarus
to
lie
at
his
Gate
.
For
Christ
compareth
these
thinges
together
that
the
riche
man
being
geuen
to
belly
cheere
&
to
pompe
,
as
an
vnsatiable
glutton
deuoured
great
plenty
,
being
nothing
at
al
touched
with
the
neede
&
miseries
of
Lazarus
,
but
willingly
suffred
him
to
perish
with
hungar
,
colde
,
&
corruption
of
his
soares
.
B.
The
which
ought
the
more
dilligently
to
be
noated
because
certaine
learned
men
doe
condemne
nothing
here
but
infidelitie
.
We
graunt
that
Infidellity
is
the
welsprynge
of
all
sinnes
,
but
yet
there
are
many
sinnes
beside
it
.
Therefore
thys
man
is
condempned
because
he
despysed
the
poore
,
hee
himselfe
liuing
delicately
.
A.
After
the
same
manner
the
Prophet
accuseth
Sodome
,
because
in
the
fulnes
of
bread
and
wine
,
shee
dyd
not
reache
out
her
hande
to
helpe
the
poore
,
20.
And
there
was
a
certaine
beggar
named
Lazarus
,
which
was
layd
at
his
Gate
,
full
of
soares
.
21.
And
desiering
to
bee
refreshed
with
the
croomes
which
fell
from
the
Rich
mans
boarde
.
And
no
man
gaue
vnto
him
:
but
the
Dogges
came
and
licked
his
soares
.
R.
Heere
poore
and
scabbed
Lazarus
is
set
opposite
agaynst
the
Rych
man
:
who
seemed
so
much
the
more
miserable
,
by
howmuch
others
were
more
happy
.
[
But
the
Dogges
came
&
licked
)
C.
Hereby
the
beastly
and
cruell
vnmercifulnes
of
the
Rich
man
is
condempned
,
in
that
,
so
miserable
a
sighte
did
not
moue
him
to
pittie
and
compassion
.
For
if
there
had
bene
any
whyt
of
humanity
in
him
,
he
should
at
the
leaste
wyse
haue
commaunded
some
of
the
fragments
of
his
table
to
haue
bene
geuen
vnto
him
.
But
this
was
beastely
and
monsterous
cruelty
to
be
more
mercyles
then
Dogges
.
A.
A
wonderfull
spectacle
verely
,
that
when
men
did
not
helpe
the
poore
Beggar
,
Dogges
did
licke
his
sores
,
and
did
the
duty
of
humanity
.
C.
And
there
is
no
doubt
but
that
those
Dogges
were
directed
by
the
secrete
Prouydence
of
GOD
,
who
by
theyr
Ensample
condempned
thys
Wicked
Rych
man
.
For
what
can
bee
more
Monsterous
then
that
a
man
should
bee
holpen
of
Dogges
,
whych
was
neglected
of
his
Neighbor
?
Yea
and
not
to
geue
somuch
as
the
crūms
of
breade
to
one
that
was
pyning
hungary
to
helpe
,
whome
the
Dogs
lycke
him
wyth
theyr
Tongues
?
Therefore
so
often
as
brute
Beastes
doe
that
whych
wee
oughte
to
doe
,
let
vs
know
that
they
are
appoynted
of
GOD
to
bee
witnesses
and
Iudges
against
vs
,
the
more
to
bewray
our
fault
.
A.
Let
vs
learne
then
to
doe
good
,
that
we
may
feele
the
goodnes
and
clemency
of
God
.
22.
AND
it
came
to
passe
that
the
beggar
dyed
,
and
was
caried
by
the
Aungels
into
Abrahams
Bosome
:
The
rich
man
also
died
and
was
buried
.
Both
theyr
Deathes
are
declared
,
the
which
altered
the
state
and
condition
of
them
both
.
C.
Death
is
common
to
them
both
,
but
for
a
dead
man
to
be
carried
by
the
Angels
into
Abrahams
,
Bosome
is
a
felicity
more
to
be
desiered
than
al
kingdomes
.
Poore
Lazarus
had
no
body
to
care
for
him
,
and
now
he
hath
the
Angels
his
ministers
.
But
to
be
geuen
to
euerlasting
torment
is
a
horrible
thinge
&
to
be
redemed
with
a
hundred
liues
if
it
might
be
.
And
we
haue
here
set
before
vs
an
euident
lesson
in
the
person
of
Lazarus
,
teaching
vs
not
to
thynke
them
accurssed
before
GOD
whych
liue
a
wearisome
and
painefull
Lyfe
,
languishing
with
continual
sorrowes
.
For
in
him
the
Grace
of
GOD
was
so
hidden
and
oppressed
with
the
deformity
of
the
Crosse
,
that
flesh
&
Bloud
could
see
nothing
but
malediction
.
But
we
see
what
a
precious
soule
lay
hid
in
a
foule
and
corrupted
body
,
which
was
carried
by
the
Aungels
into
a
blessed
Life
.
Wherefore
it
dyd
nothing
at
all
hurte
him
that
he
was
in
Contempte
and
vtterly
destitute
of
Mans
helpe
,
who
being
ready
to
departe
thys
mortall
Lyfe
:
had
the
Heauenly
Spyrites
ready
to
attende
vppon
him
.
Moreouer
we
may
behoulde
in
the
Rich
man
as
in
a
cleare
Glasse
,
how
lyttle
wee
ought
to
regarde
Temporall
Felicity
which
bryngeth
eternall
destruction
.
[
Into
Abrahams
Bosome
]
B.
Thys
poore
Lazarus
was
carried
into
the
Bosome
of
Rich
Abraham
.
Abraham
therefore
is
preferred
before
Lazarus
,
least
any
man
should
condempne
Riches
.
C.
What
sundry
Expositions
many
Interpreters
of
the
Scripture
haue
made
concerning
Abrahams
bosome
,
it
shall
not
be
needeful
to
shew
.
It
may
suffice
onely
to
know
what
is
the
true
meaning
thereof
according
to
the
Scriptures
.
For
as
Abraham
was
therfore
called
the
Father
of
the
Faithful
,
because
in
him
the
Couenaunt
of
Euerlasting
Lyfe
was
layed
,
whych
beyng
Faythfully
kepte
fyrst
for
his
Sonnes
,
and
afterwardes
deliuered
to
all
Nations
,
and
all
they
are
called
his
sons
whych
are
Partakers
of
the
same
Promyse
.
Euen
so
,
after
Death
they
are
sayd
to
bee
gathered
into
hys
Bosome
because
they
receyue
the
same
Fruite
of
Fayth
wyth
him
.
It
is
a
Metaphor
taken
from
the
Father
,
into
whose
lap
or
Bosome
the
Chyldren
do
come
when
they
resorte
home
in
the
euening
from
theyr
Labour
.
Seeing
therefore
the
Children
of
GOD
being
dispersed
are
Pilgrims
in
thys
World
,
euen
as
in
this
present
Race
they
follow
the
Fayth
of
theyr
Father
Abraham
.
Euen
so
when
they
are
deade
they
goe
to
blessed
reste
,
in
the
which
he
carryeth
for
them
.
Therefore
,
as
Abraham
is
called
the
Father
of
the
Faythfull
,
Rom.
4.11
so
wee
must
be
gathered
into
his
bosom
.
So
longe
as
we
are
in
the
worlde
wee
liue
in
his
house
,
and
after
Death
we
are
sayd
to
be
receiued
of
hym
,
and
to
bee
gathered
into
his
Bosome
.
If
any
man
demaunde
whether
the
Godly
at
thys
Day
bee
in
the
like
condition
after
Death
,
Question
.
or
whether
Christ
by
rysing
agayne
hath
opened
hys
bosome
in
the
which
as
well
Abraham
himselfe
as
all
the
Godly
also
do
rest
:
Wee
answer
bryefly
that
as
the
Grace
of
GOD
hath
more
euydently
shyned
vnto
vs
by
the
Gospell
,
Answere
.
and
as
CHRISTE
the
Sonne
of
Righteousnes
by
his
comming
hath
brought
Saluation
vnto
vs
,
which
was
in
olde
time
set
before
the
Fathers
to
behoulde
in
Darke
Cloudes
.
Euen
so
there
is
no
doubte
but
that
the
deade
are
come
more
neare
vnto
the
fruition
of
Heauenly
Lyfe
.
And
by
the
way
let
vs
noate
that
the
Glorye
of
Immortallitye
is
put
of
vntyll
the
laste
Day
of
Redemption
.
As
touchyng
the
Name
,
that
quiet
Hauen
of
euerlastyng
Peace
to
the
which
all
the
Faythfull
do
Sayle
out
af
this
present
Life
,
may
bee
called
as
well
the
Bosome
of
Abraham
as
of
Chryst
.
But
because
we
are
proceeded
further
then
did
the
Fathers
vnder
the
Law
,
this
distinctly
shal
be
more
aptly
noated
,
if
we
say
,
that
the
members
of
Chryst
are
gathered
vnto
theyr
Head
,
&
so
the
Metaphor
concerning
Abrahams
bosome
shall
cease
,
euen
as
the
bryghtnesse
of
the
Sonne
,
when
hee
ryseth
darkeneth
all
the
Starres
.
Notwithstading
by
this
maner
of
speach
which
Christe
vsed
,
we
may
gather
the
the
Fathers
,
while
they
liued
vnder
the
Law
,
imbraced
by
the
faith
Inheritance
of
heauenly
life
,
into
the
which
they
were
receyued
when
they
were
deade
.
The
Ryche
man
also
dyed
)
A.
Ryches
coulde
not
deliuer
this
man
from
death
:
Heb.
9.27
.
for
it
is
decreed
that
all
men
shal
on
e
dye
.
Rychmen
therefore
perswade
them selues
in
vaine
,
that
they
shall
haue
perpetuall
felicity
in
this
present
Worlde
.
And
was
buryed
)
C.
Christe
here
expresly
speaking
of
the
Buriall
of
the
riche
man
,
maketh
no
mencion
what
was
done
to
the
body
of
Lazarus
,
not
that
his
body
lay
vppon
the
face
of
the
earth
for
wilde
beastes
,
vnburied
,
but
bycause
hee
was
contemptuously
cast
into
a
pit
without
honour
:
contrariwise
,
the
riche
man
was
sumptuously
buried
accordinge
to
his
riches
,
some
parte
of
his
Pompe
and
pride
following
him
to
the
Graue
.
But
how
ridiculouse
and
foolish
this
ambition
is
,
their
soules
which
are
in
hell
doe
testefy
.
Wherefore
wee
haue
heere
a
consolation
if
so
bee
our
deade
Carcasses
are
not
honourably
buryed
,
or
be
cast
forth
for
wilde
Beastes
:
For
this
did
nothing
at
all
hurte
the
poore
man
,
no
more
than
the
expence
&
coste
did
profite
the
ryche
man
in
his
Funerall
.
Otherwise
we
know
that
decent
buriall
is
lawdable
,
and
the
duety
of
humanity
.
23.
And
being
in
hell
in
torments
,
he
lift
vp
his
eyes
,
and
saw
Abraham
a
farre
of
,
and
Lazarus
in
his
Boosome
.
C.
Although
Christe
sheweth
a
Hystory
,
yet
notwithstanding
hee
describeth
spirituall
things
vnder
figures
,
which
he
knew
were
meete
for
our
vnderstanding
.
For
mens
Soules
haue
not
fingers
and
Eyes
,
neyther
are
they
thirsty
,
neither
haue
they
mutuall
talke
one
with
another
,
as
is
here
described
betwene
Abraham
and
the
glutton
:
but
the
Lord
maketh
here
a
discription
of
the
State
of
the
Life
to
come
,
so
farre
forth
as
our
vnderstanding
is
able
to
comprehend
.
And
the
summe
is
this
,
that
the
soules
of
the
faithfull
,
so
soone
as
they
departed
from
the
bodies
,
liue
a
Ioyfull
and
blessed
Lyfe
out
of
the
Worlde
:
but
,
that
horible
tormentes
are
prepared
for
the
Reprobate
,
which
are
so
greate
that
our
myndes
can
no
more
conceiue
them
,
than
they
can
comprehend
the
vnspeakable
glory
of
the
kingdome
of
heauen
.
For
as
in
a
lytle
parte
only
,
so
farre
forth
as
we
are
illuminated
by
the
spirite
of
God
,
wee
taste
through
hope
,
the
glory
promised
vnto
vs
,
which
farre
surmounteth
all
our
sences
:
so
let
it
suffice
vs
to
obscurely
the
incomprehensible
vengeance
of
God
which
remayneth
for
the
wicked
,
so
farre
as
is
necessary
to
make
vs
afearde
.
Thus
the
words
of
Christe
do
geue
vnto
vs
only
a
small
taste
of
these
things
,
and
which
serueth
very
well
to
bridell
our
curiosity
,
namely
,
that
the
wicked
being
very
soare
tormented
with
the
feeling
of
their
misery
,
desire
some
solace
:
Notwithstanding
all
hope
being
cut
of
,
they
feele
a
double
torment
:
and
that
they
are
yet
more
tormented
,
when
they
are
constrayned
to
remember
their
owne
wickednesse
,
and
to
compare
the
present
blessednesse
of
the
faithfull
with
their
miserable
and
damnable
state
.
To
this
effect
pertayneth
the
description
of
that
talke
(
of
the
which
mencion
is
made
here
)
as
though
it
were
betwene
them
,
who
in
dede
haue
nothing
to
do
one
with
the
other
,
B.
But
the
Reprobate
are
tormented
with
the
feeling
of
the
felicity
of
the
good
:
and
the
same
cogitation
increaseth
sorrow
.
Such
are
the
Tormentes
of
the
wicked
.
Heere
they
behold
their
payne
,
there
they
see
the
happy
estate
and
condition
of
those
that
are
blessed
.
Therefore
those
corporal
things
which
are
heere
wrytten
,
as
the
sight
a
far
of
,
the
burning
heate
of
the
tongue
,
the
cooling
,
the
dippyng
of
the
Finger
in
water
,
the
Gulphe
and
such
like
,
are
altogether
Spyritually
to
bee
vnderstoode
.
For
the
wicked
Rich
man
saw
aloft
Abraham
and
Lazarus
in
his
bosome
,
at
what
time
hee
knew
Lazarus
whome
hee
had
Wickedly
contempned
,
but
nowe
enioying
blessed
reste
with
the
Father
of
the
Faythful
,
when
as
hee
himselfe
was
tormented
wyth
cruell
flame
,
that
is
to
say
,
with
vnspekeable
Tormente
,
euen
as
nothyng
is
more
feruent
then
fire
.
At
the
laste
hee
desiereth
to
haue
his
tongue
cooled
with
Lazarus
finger
the
which
hee
wysheth
in
vaine
,
or
the
least
part
of
rest
whych
Lazarus
enioyed
.
25.
But
Abraham
sayd
.
Sonne
remember
that
thou
in
thy
life
tyme
receyuedst
thy
pleasure
,
&
lykewise
Lazarus
paines
:
but
nowe
is
hee
comforted
,
and
thou
art
Tormented
.
(
Sonne
)
C.
The
name
of
Sonne
seemeth
heere
to
be
put
Ironicè
,
that
is
to
say
,
in
a
contrary
sence
,
thereby
the
more
sharpely
to
greue
the
rich
man
whych
falsly
boasted
in
his
life
that
hee
was
one
of
the
Sonnes
of
Abraham
.
For
this
geueth
him
a
deadely
wound
when
his
Hipocrisie
is
set
so
plainely
before
his
Eyes
.
(
Receiuedst
thy
pleasure
.
)
C.
Whereas
the
rich
man
is
sayde
to
be
tormented
in
Hell
,
because
he
receiued
his
pleasure
in
this
world
,
wee
may
not
so
take
it
,
as
though
al
should
be
damned
for
euer
,
which
haue
liued
pleasantly
and
prosperously
in
the
world
:
Nay
,
therfore
poore
Lazarus
was
caried
into
the
bosome
of
rich
Abraham
to
the
ende
we
might
know
that
riches
shut
no
man
out
of
the
Kingedome
of
heauen
,
but
that
all
men
haue
accesse
thyther
which
haue
either
soberly
vsed
their
riches
,
or
els
patiently
sustayned
the
want
of
them
.
The
words
of
Abraham
are
thus
much
in
effect
:
Thou
being
created
to
immortall
life
,
and
the
Law
of
God
lyfting
thee
vpwarde
to
meditate
a
heauenly
Life
,
thou
not
regarding
so
excellent
a
porcion
,
rather
desiredst
to
be
like
a
dogge
or
an
hog
,
therefore
thou
receiuedst
a
rewarde
mete
for
brutish
pleasures
.
(
And
likewise
Lazarus
paynes
)
C.
When
as
it
is
sayd
of
Lazarus
that
hee
enioyed
Solace
because
he
suffered
many
sorrowes
in
this
world
,
we
can
not
well
draw
the
same
to
all
miserable
persons
who
haue
so
smally
profited
by
afflictions
,
that
they
haue
ben
rather
brought
by
them
vnto
extreame
punishmente
:
but
the
pacient
bearing
of
the
Crosse
is
commended
in
Lazarus
,
whych
alwaies
spryngeth
from
Faith
,
and
from
the
true
Feare
of
God
.
For
hee
which
doth
stubbornely
resist
euils
deserueth
no
prayse
of
sufferance
that
God
may
geue
vnto
him
Solace
and
Ioy
for
the
Crosse
.
Therefore
the
summe
is
this
,
that
they
which
patiently
beare
thys
burthen
layed
vpon
them
,
&
murmure
not
agaynst
Gods
correction
,
but
passe
through
all
griefs
to
the
hope
of
a
better
Life
shall
haue
after
the
time
of
their
warfare
perpetual
rest
in
heauen
,
and
contrariwise
,
they
which
haue
enioyed
the
pleasures
of
the
Flesh
carelesly
contemning
God
shall
passe
from
Death
to
Euerlasting
Torments
prepared
for
them
,
This
onely
place
if
there
were
no
more
may
suffice
to
refell
those
fanatical
spirites
which
thinke
that
the
Soules
do
sleepe
.
Where
were
this
consolation
if
they
slepte
?
They
haue
God
before
them
:
and
although
they
be
not
as
yet
crowned
with
that
perfect
ioy
,
yet
notwithstanding
they
are
blessed
for
thys
consolation
.
But
the
wicked
or
Tormen●ed
wyth
the
Horror
of
that
iudgement
,
whych
they
know
commeth
toward
them
apace
.
26.
Beyond
all
this
betwene
vs
and
you
there
is
a
great
Gulphe
set
,
so
that
they
which
would
goe
from
hence
to
you
cannot
,
neither
may
come
from
thence
to
vs
.
C.
By
these
wordes
is
noted
the
perpetuitie
in
the
state
of
the
life
to
come
,
as
if
it
had
ben
sayd
that
the
Boundes
and
Limits
which
are
betwene
the
electe
and
the
reprobate
cannot
bee
broken
.
And
thus
we
are
admonished
to
retourne
into
the
way
in
due
time
,
lest
wee
fall
headlong
into
the
bottomlesse
pit
,
out
of
the
which
wee
can
neuer
rise
agayne
.
27.
Then
hee
sayd
.
I
pray
thee
therfore
Father
sende
hym
to
my
Fathers
House
.
C.
To
the
ende
our
Sauiour
Chryste
might
the
better
frame
this
history
to
our
vse
,
he
setteth
forth
vnto
vs
the
desire
of
the
Rich
man
,
which
was
:
that
the
brethren
which
he
had
aliue
might
be
admonished
by
Lazarus
.
B.
For
when
he
saw
that
he
was
condempned
for
euer
because
he
had
no
care
at
all
for
the
poore
when
he
lyued
at
his
pleasure
in
the
World
,
he
wisheth
that
Lazarus
whome
he
contemned
aforetime
were
at
the
least
knowen
to
his
friends
that
they
being
admonished
mighte
not
esteme
more
of
their
riches
then
of
the
poore
.
C.
The
Papistes
haue
very
fondely
interpreted
this
place
,
in
going
about
to
proue
very
fondely
that
the
Deade
haue
a
care
for
the
lyuing
.
But
it
is
not
our
purpose
to
dispute
here
about
this
matter
,
but
thought
good
onely
by
the
way
to
note
by
what
vaine
Arguments
they
are
led
to
faine
that
the
deade
doe
make
prayers
vnto
God
for
vs
.
29.
Abraham
sayd
vnto
him
.
They
haue
Moyses
and
the
Prophets
let
them
heare
them
.
C.
Now
all
the
contemners
of
the
word
of
God
ought
alwayes
to
haue
in
mynde
this
cogitation
whych
they
vtter
when
they
are
admonished
of
the
Torments
of
hell
fire
,
If
a
man
should
come
(
say
they
)
from
the
dead
,
or
from
from
hell
,
and
should
certefy
vs
what
busines
there
is
there
:
but
neuer
any
man
as
yet
came
from
thence
which
tould
any
thing
either
of
the
Felicitye
of
Gods
Children
,
or
of
the
tormentes
of
the
wicked
.
This
thought
the
Lord
purposed
in
this
place
to
correct
and
to
this
end
he
hath
tould
vs
that
the
rych
man
prayed
Abraham
that
hee
woulde
send
Lazarus
to
his
Bretheren
:
&
that
he
was
aunswered
thus
.
They
haue
Moyses
and
the
Prophetes
,
let
them
heare
them
.
And
when
he
replied
that
they
should
be
better
admonished
if
a
man
came
to
them
from
the
deade
,
it
it
was
answered
againe
.
If
they
heare
not
Moyses
and
the
Prophets
:
neyther
will
they
beleue
though
one
rise
againe
from
the
Deade
.
By
whych
wordes
wee
are
taught
that
wee
must
not
tarry
vntill
the
deade
rise
againe
to
teache
and
to
exhorte
vs
,
when
we
haue
a
certain
rule
of
life
deliuered
vnto
vs
.
For
Moses
and
the
prophets
when
they
were
alyue
were
so
appointed
vnto
men
to
be
teachers
in
their
time
,
that
the
same
fruite
might
come
vnto
the
posterity
by
their
wrytings
.
Seyng
God
will
haue
vs
to
he
instructed
after
this
manner
to
liue
well
,
there
is
no
cause
why
the
deade
should
be
sent
to
testefy
concerning
the
rewards
or
concerning
the
punishmentes
of
the
life
to
come
,
neither
shall
their
slouthfulnes
bee
excusable
which
make
this
theyr
cloake
that
they
know
not
what
is
done
oute
of
the
world
.
We
know
that
thys
is
a
common
saying
amonge
wicked
men
.
They
are
fooles
which
disquiet
themselues
with
feare
,
because
there
came
neuer
any
from
the
Deade
.
Chryst
seking
to
take
away
such
bewitchyngs
of
Sathan
,
calleth
vs
backe
to
the
Law
and
the
Prophetes
accordinge
to
thys
testemony
of
Moyses
.
Say
not
hereafter
who
shall
ascend
into
Heauen
?
Deu.
30.12
or
who
shall
descend
into
the
deepe
?
Or
who
shal
goe
ouer
the
Sea
?
The
word
is
nigh
euen
in
thy
hearte
,
and
in
thy
Mouth
.
Therefore
they
which
deryde
that
the
Scripture
testefieth
concerninge
the
iudgement
to
come
shall
one
day
feele
how
intollerable
this
impiety
is
,
to
discredite
the
holy
worde
of
GOD
.
But
Chryst
awaketh
those
that
are
hys
from
this
drowsines
least
they
beinge
deceiued
with
hope
of
impunitie
neglecte
the
time
to
repente
.
And
to
this
ende
tendeth
the
answer
of
Abraham
:
that
because
God
had
sufficiently
deliuered
the
Doctrine
of
Saluation
to
his
people
by
Moses
and
the
Prophets
,
there
wanted
nothing
,
but
that
all
men
myght
stay
and
content
themselues
wyth
the
same
.
Thus
the
greater
parte
of
men
doe
alwayes
gape
after
new
Reuelations
.
Now
(
because
nothynge
more
displeaseth
God
then
for
men
to
passe
their
Boundes
)
he
forbidding
al
men
to
seeke
for
the
truth
at
the
mouths
of
Soothesayers
and
Sorcerers
,
and
to
desire
fained
Oracles
accordyng
to
the
maner
of
the
Gentiles
,
hee
promiseth
that
hee
will
geue
Prophetes
at
whose
mouth
the
People
may
Learne
what
is
profitable
for
their
saluation
.
Deu.
18.10
Wherefore
,
if
Prophetes
are
sent
vnto
this
ende
that
God
might
kept
hys
people
vnder
the
brydle
of
his
worde
,
he
which
is
not
content
with
thys
order
of
teachyng
,
hath
not
a
desyre
to
Learne
,
but
seeketh
rather
after
wycked
Liberty
,
Esa.
8.19
and
therefore
God
complayneth
that
iniury
is
done
vnto
hym
when
he
alone
is
not
heard
from
the
liuing
to
the
dead
.
Chryste
therefore
heere
condempneth
all
Reuelations
here
to
be
vayne
and
false
.
And
of
these
Reuelations
there
are
two
kindes
:
the
one
which
men
desyre
for
the
nonce
euen
of
wilfulnesse
when
they
demaunde
the
truth
of
the
deade
whereof
sprang
.
Necromancie
.
For
wee
know
that
it
is
a
curiositie
deuised
by
the
Deui●l
,
and
forbydden
by
the
Lord
saying
.
Let
there
not
be
founde
amonge
you
a
Sorcerer
,
or
Charmer
&c.
Deu.
18.11
Or
that
asketh
counsayle
of
the
deade
.
Also
.
Esa.
8.19
Is
there
a
people
any
where
that
asketh
not
Counsayle
of
his
God
?
should
men
run
vnto
the
dead
for
the
liuing
?
There
is
another
kinde
of
Reuelation
when
men
requyre
not
the
truth
of
the
deade
,
but
are
taught
by
deuelish
spyrites
and
visions
,
euen
as
do
the
papists
who
going
about
to
proue
theyr
Purgatory
,
set
before
vs
deuelish
visions
&
Reuelations
.
But
here
we
are
taught
not
to
beleue
the
Deade
,
but
to
harken
to
the
prophets
.
For
whatsoeuer
is
necessary
for
our
saluation
it
is
set
down
vnto
vs
in
the
word
of
God
.
Therefore
agaynst
all
euill
Spyrites
and
visions
we
must
set
this
buckler
,
if
thou
bring
me
any
thing
but
that
which
is
set
downe
in
the
law
&
the
prophetes
I
haue
thee
in
suspicion
and
do
iudge
thee
to
be
an
angel
of
Sathan
,
Moreouer
in
that
Abraham
deuided
the
word
of
God
into
the
Law
&
prophets
it
is
referred
to
the
time
of
the
olde
testament
.
Question
.
But
some
will
say
.
Why
doe
we
heare
Luke
,
Peter
and
Paule
,
if
we
must
beleue
onely
Moses
and
the
Prophetes
?
Aunswere
We
answer
that
we
heare
nothing
of
Luke
,
of
Peter
,
and
of
Paule
,
but
the
very
same
which
the
Prophets
taught
.
For
what
other
thinge
is
the
Gospell
but
a
more
ful
doctrine
which
was
before
preached
by
the
prophets
?
R.
Wherefore
the
way
of
Saluation
must
be
sought
no
where
els
than
oute
of
the
holy
Scripture
,
which
is
deuyded
into
the
new
and
olde
Testament
.
Whereuppon
Abraham
sayeth
not
,
they
haue
reason
and
humane
wisedome
,
let
them
heare
and
follow
the
same
.
For
although
humane
reason
hath
a
certayn
knowledge
of
Righteousnes
,
yet
neuerthelesse
because
it
wanteth
the
holy
Ghost
,
Ron
1.16
.
it
hath
no
knowledge
of
the
Gosple
which
is
the
power
of
God
to
to
Saluation
to
euery
one
that
beleeueth
the
same
.
A.
Wherefore
we
must
come
to
Moses
and
the
prophetes
,
who
being
led
by
the
Spyrite
of
God
haue
reuealed
vnto
vs
the
good
wil
of
God
towardes
men
,
●
.
Ti.
3.17
.
that
the
man
of
God
may
be
perfecte
and
prepared
for
euery
good
worke
.
30.
And
hee
sayd
:
Nay
Father
Abraham
,
but
if
one
come
vnto
them
from
the
dead
they
wil
repent
.
C.
This
is
a
figure
called
Prosopopoe●
,
in
the
which
is
rather
expressed
the
sence
and
feelyng
of
those
that
are
aliue
,
hen
the
care
for
the
deade
.
For
the
Doctrine
of
the
law
in
the
World
to
cold
,
the
prophesies
lye
deade
,
and
no
man
can
abyde
to
heare
God
speakyng
after
his
maner
.
Some
desyre
to
haue
Angels
descend
from
heauen
:
Other
some
would
haue
deade
men
to
rise
out
of
theyr
Graues
:
Others
woulde
haue
that
whych
they
heare
confyrmed
with
new
myracles
,
and
many
woulde
haue
voices
to
thunder
out
of
the
ayre
.
But
if
it
shoulde
so
fall
out
that
God
should
fatisfy
the
desyres
of
all
men
,
yet
they
would
be
neuer
a
whit
the
better
.
For
God
hath
both
comprehended
in
his
word
whatsoeuer
is
necessarye
for
vs
to
be
knowen
,
and
hath
also
confyrmed
the
Authority
of
this
worde
wyth
lawfull
Seales
.
Furthermore
,
Faythe
doth
not
depend
vpon
miracles
,
but
it
is
the
speciall
gifte
of
the
Spyrit
,
and
it
springeth
from
the
word
of
God
.
Also
it
belongeth
onely
vnto
God
to
drawe
vs
vnto
him
,
who
will
worke
effectually
by
his
Worde
.
Wherefore
we
must
not
think
that
these
means
can
profit
vs
which
draw
vs
away
from
the
obedyence
of
the
word
,
we
confesse
that
Flesh
and
bloud
is
ready
to
harken
vnto
vayne
Reuelations
,
and
we
see
how
greedely
they
cast
themselues
into
the
Snares
of
Sathan
,
which
disdayne
and
contemn
the
whole
Scripture
.
Hereof
commeth
Necromancie
(
as
we
sayd
before
)
and
such
like
abhominations
,
which
the
worlde
most
greedely
hunteth
after
.
31.
Hee
sayd
vnto
him
.
If
they
heare
not
Moyses
and
the
Prophets
,
neither
will
they
beleue
though
one
roase
from
Death
againe
.
C.
By
thys
shorte
Sentence
Chryste
plainely
denyeth
that
they
which
wyll
not
heare
the
Doctrine
of
the
Lawe
may
be
corrected
and
amended
by
the
Dead
,
or
be
brought
to
a
good
mind
.
They
fayne
that
they
will
beleue
.
For
they
are
moued
at
a
sodayne
,
but
they
retourne
by
and
by
to
theyr
olde
wont
agayne
.
For
Impiety
cannot
be
reformed
by
any
reuelations
.
God
hath
sufficiently
taught
by
his
worde
what
is
necessary
to
Saluation
,
and
hee
hathe
sufficiently
confirmed
the
same
word
to
be
beleued
.
For
by
how
many
miracles
did
hee
approue
the
law
?
By
how
many
also
did
he
confirme
the
Doctryne
of
the
Prophetes
which
followed
the
Law
.
At
the
last
came
Chryste
,
who
approued
the
doctrine
with
myracles
and
mighty
signes
.
Furthermore
God
will
worke
effectually
with
his
word
.
For
Fayth
doth
not
depend
vpon
humane
reason
,
but
of
the
holy
Ghost
.
It
followeth
then
that
Reuelations
shall
preuayle
nothing
.
For
we
do
not
consider
the
naked
word
,
but
as
it
is
ioyned
to
the
holy
Ghost
.
R.
Wherefore
we
must
not
heare
dead
men
,
we
must
not
looke
for
angels
,
neither
must
we
harken
after
humane
wisedom
,
but
we
must
heare
Moses
and
the
Prophetes
,
that
thereby
we
may
profite
and
be
obedient
vnto
God
.
For
he
whych
doubteth
to
beleue
them
as
he
is
voyde
of
the
Spirite
of
God
,
so
hee
will
neuer
beleue
Chryst
comming
in
the
Flesh
.
R.
Thus
yee
see
what
answer
Abraham
made
to
the
rich
man
.
What
followed
?
The
Rich
man
had
the
repulse
in
all
thinges
,
and
abideth
still
in
tormentes
.
A.
For
the
Scripture
must
nedes
be
fulfilled
.
Pro.
21.13
Hee
which
stoppeth
his
Eares
at
the
cry
of
the
poore
shal
cry
himselfe
and
not
bee
heard
.
To
the
whych
sentence
.
S.
Iames
also
subscribeth
saying
.
Iam.
2.13
Hee
shall
haue
iudgement
without
Mercy
which
sheweth
no
mercy
.
❧
THE
XVII
.
CAP.
1.
HEE
SAYD
VNto
his
Disciples
it
cannot
be
but
that
offences
will
come
,
neuertheles
woe
vnto
him
through
whome
they
come
.
R.
How
great
a
sinne
it
is
to
contemne
thy
needy
neighbour
,
and
not
to
helpe
him
when
thou
mayest
,
we
haue
shewed
in
the
Example
going
before
of
the
Richman
and
of
Lazarus
.
And
nowe
Chryste
sheweth
what
great
wickednes
it
is
to
offende
our
neighbor
.
And
those
thinges
which
are
taught
in
this
place
pertaine
to
the
explication
of
the
commaundement
concerning
the
lolouing
of
our
neighbour
,
and
specially
of
this
Commaundement
.
Exo.
20.13
Thou
shalt
not
kill
.
For
Hipocrites
thought
that
when
they
layd
a
stumbling
block
before
their
neighbor
to
make
him
fall
they
dyd
not
commit
deadly
murther
:
and
they
thought
that
the
more
poore
and
abiecte
a
man
was
the
more
they
might
offend
him
without
punishment
.
A.
But
Chryst
doth
far
otherwise
expound
the
sinne
of
Offence
,
&
doth
sufficiently
declare
by
the
sharpenes
of
the
punishment
wherewith
the
Authors
of
offences
shal
be
punished
,
how
much
it
displeaseth
God
.
For
the
Exposition
of
this
and
the
rest
following
vnto
the
fifth
verse
,
reade
the
18.
Chap.
of
Mathew
beginninge
at
the
6.
Verse
,
5.
And
the
Apostles
sayd
vnto
the
lord
increase
our
Fayth
.
R.
It
may
bee
doubted
vpon
what
occasion
the
Apostles
made
this
petition
,
And
it
may
be
sayd
,
that
after
Chryst●
had
preached
concerning
the
sufferyng
of
Iniuries
,
and
the
forgeuing
of
our
neighbour
.
And
the
Apostles
considering
that
no
man
coulde
follow
thys
Doctrine
of
Charity
without
Faythe
(
for
Charitie
is
the
Fruite
of
Fayth
)
they
prayed
that
their
Faith
might
be
increased
,
that
they
might
though
not
perfectely
,
yet
to
the
vtmoste
of
theyr
power
follow
his
Doctrine
,
and
from
their
heart
forgeue
their
Neighbors
their
offences
.
Notwithstanding
in
the
seuentene
of
Mathew
it
appeareth
plainly
,
that
the
Apostles
desiered
to
haue
theyr
Faith
increased
because
they
could
not
cast
the
Deuell
out
of
the
Chylde
,
and
because
Chryst
had
said
that
they
could
not
cast
out
the
Deuil
by
reason
of
their
vnbeliefe
.
But
vppon
what
occasion
soeuer
they
prayed
,
it
is
such
a
prayer
,
as
we
ought
alwayes
necessarilye
to
vse
.
For
Faith
spryngeth
not
from
our
flesh
,
because
by
nature
we
wante
the
holy
Ghost
:
but
as
the
beginnynge
of
Fayth
is
the
gifte
of
God
in
vs
,
so
also
is
the
increase
of
the
same
.
We
must
of
necessity
therefore
alwayes
praye
the
GOD
of
his
goodnes
woulde
make
stronge
and
increase
true
Fayth
in
vs
.
7.
But
which
of
you
hauinge
a
Seruaunt
plowing
or
feedinge
Cattel
would
saye
vnto
him
by
and
by
when
hee
were
come
from
the
Fyelde
.
Goe
and
sit
downe
at
the
Table
.
C.
The
ende
of
this
parable
is
this
.
Seeing
God
of
his
owne
righte
doth
challenge
all
that
we
haue
vnto
hymselfe
,
and
seeing
wee
are
bounde
vnto
him
,
how
dilligently
soeuer
wee
seke
to
doe
our
duety
,
hee
is
not
tyed
vnto
vs
by
any
merite
or
deserte
,
because
we
our selues
and
all
that
we
haue
being
his
,
he
can
owe
noching
vnto
vs
.
Therefore
Chryst
setteth
before
vs
the
simillitude
of
a
seruaunt
who
hauynge
strongely
passed
the
whole
Day
wyth
labour
,
and
comming
home
at
Night
continueth
at
his
worke
vntill
he
haue
done
his
duety
with
the
which
his
maister
may
bee
pleased
.
But
Chryst
speaketh
not
heere
of
hyered
Seruauntes
which
serue
vs
at
this
day
,
but
of
those
Bondseruauntes
which
were
in
the
time
of
the
law
,
which
were
in
such
condition
that
they
sought
nothing
for
them selues
,
but
did
wholly
labour
to
profit
theyr
maysters
.
Chryst
hereby
techeth
that
we
are
no
lesse
bounde
vnto
God
:
whereby
he
gathereth
that
there
is
no
reason
why
hee
should
bee
bound
vnto
vs
.
And
it
is
an
Argument
of
the
lesse
to
the
more
.
For
if
so
great
power
bee
geuen
vnto
one
mortall
man
ouer
another
,
that
he
may
tie
him
to
contynual
obedyence
and
seruice
Day
and
night
,
and
yet
notwithstanding
geueth
hym
no
recompence
because
hee
is
his
debter
,
how
much
more
is
it
lawfull
for
God
to
require
all
the
seruice
that
we
are
able
to
doe
him
,
and
yet
notwithstanding
to
owe
nothing
at
al
vnto
vs
?
We
see
therefore
that
all
they
are
condempned
of
wicked
arrogancy
whych
imagine
they
haue
deserued
any
thyng
at
the
hands
of
God
,
wherby
he
might
be
bound
vnto
them
.
And
yet
notwythstanding
there
is
no
vice
more
common
then
such
Arrogancy
.
For
there
is
no
man
which
woulde
not
willingly
call
God
to
an
accounte
.
Whereuppon
the
fonde
Imagination
of
merites
hathe
preuayled
almost
in
all
ages
.
But
wee
must
note
the
sentence
of
Chryste
that
wee
doe
nothing
freely
vnto
GOD
:
but
that
we
are
subiect
vnto
him
,
that
we
might
geue
vnto
him
all
whatsoeuer
is
in
our
power
.
Therefore
let
euery
one
remember
that
he
is
created
to
labour
,
and
to
goe
forwarde
in
his
calling
:
and
that
not
onely
for
a
time
but
also
to
the
end
of
his
life
,
that
hee
may
liue
and
die
vnto
God
.
(
When
he
were
come
from
the
Fielde
.
C.
By
this
daily
labor
is
ment
the
course
of
our
whole
Life
,
For
God
would
not
haue
vnprofitable
,
but
labouring
Seruaunts
seing
we
are
thereunto
created
.
10.
So
likewise
yee
when
yee
haue
done
all
those
Thynges
which
are
commaunded
you
,
say
:
Wee
are
vnprofitable
Seruauntes
,
wee
haue
done
that
which
was
dutie
to
do
.
Heere
Chryst
applyeth
the
simillitude
the
summe
wherof
is
,
that
wee
receiue
not
grace
for
our
workes
sake
although
we
haue
done
all
those
Thynges
which
God
hath
commaunded
.
(
When
ye
haue
done
all
)
Hee
speaketh
thus
,
as
though
we
could
doe
all
Thynges
,
from
the
which
we
are
very
far
.
The
Lord
sheweth
what
we
ow
and
prescribeth
vnto
vs
a
certayne
Rule
.
But
how
greate
difference
I
pray
you
is
there
betwene
the
same
rule
&
oure
Life
?
Surely
wee
come
not
neare
it
by
a
hundered
partes
.
As
touchynge
our selues
we
can
neyther
begynne
nor
finish
.
If
we
follow
flesh
and
bloud
we
shal
be
Enemies
vnto
God
:
but
if
wee
shew
our selues
the
obedient
seruants
of
God
,
the
same
commeth
of
his
grace
by
the
Spyrite
,
and
yet
that
obedience
is
done
but
in
parte
.
(
Say
we
are
vnprofitable
Seruauntes
)
That
is
to
say
Thinke
so
before
God
and
not
before
men
.
To
speake
before
God
is
not
to
dissemble
or
lie
.
God
therefore
commaundeth
vs
to
thinke
pure
thoughts
and
to
consider
with
our selues
that
wee
geue
nothing
vnto
God
freely
but
that
whych
is
our
dutie
.
And
iustly
:
for
we
are
his
Seruaunts
,
owing
much
more
seruice
then
we
are
able
to
performe
,
yea
though
we
should
conuerte
all
our
thoughtes
and
all
our
members
to
fulfill
the
Lawe
.
And
,
he
meaneth
that
hee
is
vnprofitable
which
deserueth
nothynge
to
whome
the
Lord
is
not
bound
to
repay
again
.
If
we
be
vnprofitable
what
profite
may
we
brynge
vnto
GOD
?
What
may
we
say
which
perfourme
none
of
all
these
thinges
which
are
commaunded
?
C.
Notwithstanding
as
touching
meriting
it
shall
be
necessary
to
vndoe
the
knot
which
troubleth
many
.
Obiection
.
For
the
Scripture
so
oftentymes
promiseth
reward
to
workes
,
seemeth
to
attribute
vnto
them
some
merite
or
desert
.
The
aunswer
is
easely
made
,
Answer
.
that
the
vndeserued
reward
is
promised
only
of
the
free
mercy
and
good
pleasure
of
God
.
For
they
are
farre
deceyued
which
by
mutuall
Relation
ioyne
the
reward
with
the
merite
,
because
God
is
not
mooued
for
the
worthinesse
of
workes
,
to
geue
vnto
men
a
rewarde
:
but
for
his
free
mercies
sake
:
Wee
graunt
that
by
the
Couenaunte
of
the
Law
God
is
bound
vnto
men
if
so
bee
they
doe
exactely
perfourme
al
that
is
requyred
at
their
handes
,
but
because
this
is
a
voluntary
Obligation
this
abydeth
firme
that
man
can
require
nothing
at
the
hands
of
God
vpon
desert
.
Thus
therefore
the
pryde
and
arrogancy
of
the
flesh
is
beaten
downe
because
howsoeuer
a
man
fulfilleth
the
Lawe
,
hee
can
requyre
no
hyre
at
the
hands
of
God
,
because
he
hath
don
onely
his
duty
.
And
in
this
sence
wee
are
called
vnprofitable
Seruaunts
because
God
receyueth
at
our
hands
no
ouerplus
,
but
onely
gathereth
the
lawfull
fruites
of
his
Lordship
.
Therefore
wee
muste
obserue
these
two
thinges
,
that
God
naturally
oweth
vs
nothinge
,
and
that
whatsoeuer
wee
doe
vnto
him
deserueth
not
somuch
as
a
hayre
:
secondly
,
that
a
Rewarde
is
geuen
to
workes
by
the
Couenaunt
of
the
Lawe
,
not
for
the
worthynesse
of
the
said
workes
,
but
the
God
may
bee
a
free
geuer
.
So
often
therefore
as
wee
heare
the
Name
or
Mention
of
Rewarde
,
or
so
often
as
wee
thinke
of
the
same
,
let
vs
knowe
that
this
greatnes
of
the
goodnesse
of
GOD
towarde
vs
,
that
when
wee
are
altogether
in
his
debt
,
he
notwithstanding
vouchsafeth
to
couenaunte
with
vs
.
What
detestable
wickednes
then
is
in
those
men
,
which
make
men
so
dronken
with
deuelish
pride
that
thei
thinke
that
they
can
merite
heauen
wyth
their
workes
.
What
litle
knowledge
haue
they
both
of
the
maiesty
of
God
,
and
also
of
our
vnworthinesse
?
We
ought
to
loue
God
with
our
whole
heart
:
&
what
is
he
that
perfourmeth
the
same
?
Yea
if
we
dyd
it
,
we
should
do
no
more
than
our
dutie
.
Let
vs
leane
therefore
to
the
grace
of
God
,
and
to
the
merit
of
our
Lord
Iesus
Chryst
,
and
forsake
these
vnhappy
setters
vp
of
mans
merites
.
[
We
haue
done
that
which
was
oure
dutie
.
]
Chryst
speaketh
heere
of
the
whole
obseruation
of
the
lawe
,
whych
is
to
be
found
in
no
man
:
For
he
which
is
most
perfecte
of
all
other
,
is
as
yet
very
far
from
the
righteousnes
whych
the
law
requyreth
.
Therefore
it
is
not
here
in
controuersie
,
whether
wee
are
iustified
by
workes
,
but
whether
the
kepinge
of
the
Law
deserueth
anye
Reward
before
God
.
This
latter
is
denied
:
because
we
are
bondseruaunts
vnto
God
,
insomuch
that
whatsoeuer
good
thinge
commeth
from
vs
,
he
may
challenge
the
same
for
his
right
.
Moreouer
,
althoughe
it
were
true
that
a
Rewarde
were
due
to
the
Obseruation
of
the
law
in
respect
of
the
merit
,
yet
notwithstanding
,
it
doth
not
therefore
follow
that
any
man
is
iustefied
by
the
merites
of
workes
:
because
not
onely
our
obedience
is
vnperfect
,
but
also
because
no
part
of
the
same
doth
exactely
agre
w
th
the
iudgement
of
God
.
11.
AND
it
came
to
passe
as
he
went
to
Hierusalem
,
that
hee
passed
through
the
myddest
of
Samaria
and
Galile
.
R.
Chryst
now
by
a
certaine
manyfest
myracle
as
by
a
heauenly
seale
confyrmeth
the
truth
of
the
Doctrine
of
hys
Gospell
,
which
is
,
that
hee
came
into
this
world
to
purge
vs
from
all
Vncleanenes
of
Sinnes
,
and
to
restoare
vs
to
the
fellowship
of
heauenly
Cytizens
.
For
as
the
leapers
are
caste
oute
from
the
Company
of
men
for
theyre
Leprosie
,
euen
so
are
we
caste
oute
of
paradice
,
and
the
Kingdome
of
heauen
for
sinne
.
But
Chryst
came
to
make
satisfaction
for
our
sinnes
,
and
to
geue
the
cleanenesse
of
his
righeousnesse
.
Hee
came
therefore
to
reconcyle
vs
,
and
to
brynge
vs
into
the
Kingedome
of
true
euerlasting
felicitie
.
And
Chryst
confirmed
the
truth
of
this
Doctrine
by
the
miracle
which
he
shewed
vpon
the
ten
Leapers
.
For
as
Mathew
and
the
other
two
Euangelists
shewe
that
one
leaper
was
clensed
by
Chryst
,
so
Luke
sheweth
that
the
same
miracle
of
healing
was
shewed
vpon
the
ten
leapers
.
Howbeit
,
this
history
tendeth
to
an
other
ende
:
for
here
is
described
the
foule
and
Wonderfull
Ingratitude
of
the
Iewes
,
least
any
man
should
marueile
that
so
many
benefits
of
Chryste
were
suppressed
amonge
them
.
The
cyrcumstance
is
also
added
which
maketh
their
facte
more
infamous
:
for
when
the
lord
had
healed
nine
Iewes
,
not
one
of
them
gaue
him
thankes
,
but
stale
away
that
they
might
extinguish
the
remembrance
of
theyr
disease
:
one
Samaritane
onely
came
and
did
his
dutie
vnto
Chryst
.
[
Hee
wente
throughe
the
myddest
)
R.
Chryst
would
haue
his
Gospell
so
to
be
made
knowen
amonge
the
Iewes
that
though
he
had
forbidden
his
Apostles
before
to
goe
into
the
way
of
the
Gentiles
,
Ma.
10.5
.
and
to
enter
into
the
City
of
the
Samaritans
,
yet
notwithstandyng
he
had
declared
by
many
argumentes
that
his
Gospell
did
also
appertayne
to
the
Gentiles
and
Samaritans
,
Act.
8..4
and
that
the
same
should
be
reuealed
and
preached
to
them
in
due
time
:
that
whych
afterward
came
to
passe
.
12.
And
as
he
entered
into
a
certayn
Towne
,
there
Met
him
ten
men
that
were
Leapers
,
whych
stode
a
farre
of
.
Num.
12
10
2.
Ki.
3.29
4.
Ki.
5.27
4.
Ki.
15.5
.
R.
The
Leaprosie
was
in
olde
time
a
speciall
token
of
the
wrath
of
God
:
as
may
appeare
by
these
places
noated
in
the
margent
.
Also
this
disease
is
numbred
among
the
cursses
of
the
Law
,
as
where
it
is
sayde
.
If
thou
wilt
not
harken
to
the
voyce
of
the
Lord
,
De.
28.27
.
he
will
smite
thee
with
the
botch
of
Aegypte
,
with
the
Emerauldes
,
Leui.
22.4
Scaule
,
and
Maungines
.
The
which
scaule
and
Maungines
includeth
in
it
the
Leaprosy
.
Num.
5.2
Also
a
Lepar
was
not
suffered
to
eat
of
the
holy
things
he
was
also
by
Gods
appointment
cast
out
of
the
host
.
Insomuch
that
it
may
planly
appeare
that
there
was
iust
cause
why
the
same
should
be
numbred
among
the
cursses
of
the
law
,
&
punishments
for
sin
.
13.
And
put
forth
their
Voyces
and
sayd
.
Iesu
,
Mayster
haue
Mercye
pon
vs
.
C.
It
appereth
that
they
wer
al
endued
with
a
certaine
faith
,
not
only
because
they
craue
the
helpe
of
Chryste
,
but
also
because
they
geue
vnto
him
the
name
of
Mayster
.
And
that
they
called
hym
so
from
their
heart
,
and
not
faynedly
,
it
may
appeare
by
theyr
ready
Obedyence
.
For
although
they
beheld
the
filthy
and
stynking
Scabbe
in
their
flesh
yet
notwithstanding
,
so
soone
as
they
were
commaunded
to
goe
and
to
shew
them selues
to
the
Priests
,
they
wente
without
delay
.
For
withoute
the
impulsion
of
Faithe
they
would
neuer
haue
gone
to
the
Pryestes
:
For
how
vaine
a
Thinge
had
it
bene
to
haue
shewed
themselues
to
bee
cleane
from
their
Leaprosie
,
except
they
had
more
regarded
the
promise
of
Chryste
,
then
the
present
beholding
of
theyr
dysease
.
They
carry
the
visible
Leaprosy
in
the
Flesh
:
Yet
notwithstanding
trustyng
to
the
only
word
of
Chryst
,
they
doubt
not
to
professe
themselues
to
be
clean
.
Therefore
it
cannot
be
denied
but
that
there
was
some
seede
of
Faith
in
their
heartes
.
Howbeit
,
it
is
certaine
that
they
were
not
regenerate
with
the
Spirit
of
Adoption
,
and
yet
for
all
that
it
is
no
absurditie
to
say
that
they
had
certaine
beginnings
of
Godlynes
.
Wherefore
wee
oughte
to
take
the
more
heede
,
least
it
happen
vnto
vs
also
that
wee
extinguish
the
Sparkes
of
Faithe
when
they
beginne
to
burne
.
For
althoughe
a
liuely
Faith
neuer
die
hauing
fast
roote
in
the
Spirit
of
Regeneration
,
yet
notwithstandyng
wee
see
that
a
Temporall
faith
which
is
receiued
of
many
,
vanisheth
away
by
and
by
againe
.
And
this
is
a
generall
Disease
that
when
we
are
in
necessity
we
seke
after
God
:
but
when
wee
haue
our
desires
vnthankefull
forgetfulnesse
banisheth
away
that
former
feeling
of
Godlines
.
So
in
like
manner
hunger
and
neede
beget
fayth
,
but
fulnes
and
abundance
destroyeth
the
same
.
14.
Whome
when
he
sawe
hee
sayd
.
God
shewe
your selues
vnto
the
Priestes
;
And
it
came
to
passe
,
as
they
wente
they
were
clensed
.
R.
Beholde
howe
quickely
they
haue
theyr
desire
.
C.
For
the
aunswere
of
of
Chryst
is
as
much
as
if
he
had
sayd
that
they
were
cleane
.
For
wee
know
that
the
Iudgement
of
the
Leaprosie
was
committed
to
the
Priests
in
the
Lawe
to
discern
the
cleane
from
the
vnclean
.
So
Chryst
leueth
vnto
them
their
authority
,
and
maketh
them
witnesses
&
approuers
of
his
miracle
.
Therefore
we
sayd
that
these
men
had
a
Godly
&
reuerend
estimation
of
Chryst
,
who
being
as
yet
diseased
,
conceiued
oute
of
hand
hope
of
health
,
by
his
bare
voice
.
R.
Therefore
,
although
it
seemeth
rydiculous
that
they
shoulde
offer
themselues
to
the
Iudgement
of
the
priests
before
they
were
clensed
,
yet
notwithstanding
they
goe
whether
Christe
commaundeth
them
,
and
they
obey
his
commaundement
.
Therefore
before
they
come
vnto
the
Priests
they
haue
theyr
health
.
C.
The
Papists
very
fondly
go
about
vpon
this
place
to
build
theyr
confession
auriculer
.
☞
We
graunt
that
the
Leapers
were
sent
by
Chryst
vnto
the
Priests
,
but
not
to
whisper
theyr
sins
in
theyr
Eares
:
but
rather
they
were
sente
according
to
the
prescripte
of
the
Law
to
offer
Sacrifice
:
and
to
shewe
theyr
cleanenes
vnto
the
Priests
from
theyr
Corporall
Leaprosie
.
But
what
fooles
be
these
,
that
thus
goe
about
to
discredite
their
confession
:
For
consider
that
ten
went
vnto
the
Priests
,
but
the
tenth
man
onely
came
backe
again
vnto
Chryst
to
geeue
him
thankes
.
So
that
if
they
will
haue
this
allegory
to
maintaine
theyr
confession
,
they
proue
that
but
the
tenth
part
came
vnto
Chryste
,
which
come
first
to
them
to
confesse
.
Read
more
in
Mathew
the
eight
Cap.
why
mention
is
made
of
the
Priestes
.
(
And
it
came
to
passe
as
they
wente
they
were
clensed
.
)
C.
Here
the
Deuine
power
of
Christ
and
of
his
words
appeared
.
We
are
also
hereby
taught
how
acceptable
the
obedience
of
Faith
is
vnto
God
.
For
hereof
commeth
such
sodayne
Health
because
they
hauynge
good
hope
,
doubted
not
to
go
at
the
commaundement
of
Chryst
.
Wherefore
if
so
be
theyr
temporall
faith
wantynge
liuely
roote
,
brought
forth
such
a
goodly
blossome
onely
,
and
no
perfect
frute
the
which
notwithstanding
it
pleased
God
to
adorne
with
wonderfull
effect
,
how
much
more
excellent
a
reward
shal
our
Fayth
haue
,
if
so
be
it
stand
fast
in
God
?
For
although
the
health
of
the
Flesh
dyd
nothing
at
all
profit
the
nine
Leapers
to
Saluation
,
but
only
a
temporall
gift
for
a
Temporall
Fayth
,
yet
notwithstanding
vnder
this
tipe
it
is
declared
vnto
vs
how
effectual
true
faith
shall
bee
,
which
is
the
gyfte
of
the
Holy
Ghost
.
16.
And
one
of
them
when
hee
sawe
that
hee
was
healed
tourned
backe
agayne
,
and
wyth
a
loude
Voyce
praysed
God
:
And
fell
downe
on
his
face
at
his
Feete
&c.
R.
Horrible
and
monsterous
is
thys
which
we
haue
here
set
before
our
eies
for
the
ten
Leapers
began
to
beleeue
well
in
Chryst
,
they
also
very
well
began
to
goe
forwarde
in
the
callynge
of
Chryst
,
whereby
they
wonderfully
attayned
their
health
:
but
amonge
these
ten
,
one
only
,
and
he
of
whome
there
was
least
hope
,
that
is
to
say
,
a
Samaritane
:
perseuered
and
declared
hymselfe
to
be
thankefull
vnto
Chryste
hys
benefactor
.
C.
Hereby
we
see
how
few
there
are
which
do
truly
acknowledge
the
Grace
of
God
.
(
Tourned
backe
)
It
is
vncertaine
whether
he
tourned
backe
againe
when
he
was
halfe
waye
yea
or
no.
Howbeit
,
the
words
of
Luke
seeme
playne
to
proue
the
same
.
Notwithstanding
,
it
is
likely
that
he
came
not
to
geue
thankes
before
he
had
heard
the
Iudgement
of
the
Priest
:
Neither
was
it
lawfull
neglecting
the
Commaundement
of
Chryst
to
defraud
the
Temple
of
God
of
that
sacrifice
which
belonged
vnto
the
same
:
(
And
wyth
a
lowde
Voyce
praysed
God
)
C.
To
Glorify
God
,
and
to
geue
thankes
vnto
God
are
all
one
.
(
And
fell
downe
on
his
Face
.
]
A.
As
that
blynde
man
which
was
wonderfully
restoared
to
his
sighte
,
fynding
Chryste
by
and
by
worshipped
him
,
so
this
Samarytane
hauing
felt
the
power
of
Chryst
reuerently
falling
downe
at
his
feete
gaue
him
thankes
.
17.
And
Iesus
aunswered
and
sayde
.
Are
there
not
tenne
clensed
?
But
where
be
the
nine
?
C.
Note
heere
that
these
nine
whych
were
vnthankefull
were
Israelytes
,
&
that
he
which
returned
to
geue
thanks
was
a
straunger
.
Here
education
can
not
be
condempned
:
for
they
wer
trained
vp
in
the
Doctrine
of
the
law
euen
from
theyr
childehoode
.
Let
vs
take
heede
that
the
like
happen
not
vnto
vs
.
Hereby
let
vs
gather
that
it
is
not
sufficient
that
we
are
instructed
in
the
law
of
God
,
but
we
must
also
exercise
our selues
in
the
knowledging
of
hys
goodnes
,
and
in
thankes
gieuing
.
We
haue
an
Example
of
thankefulnesse
in
the
Samaritane
:
who
althoughe
hee
were
ill
brought
vp
,
commeth
notwithstanding
vnto
Chryst
,
being
a
Vessell
of
Gods
Grace
and
Election
,
in
whom
God
did
mightely
worke
by
his
spirit
.
Hereby
also
we
see
that
many
are
called
and
few
are
chosen
:
that
wide
is
the
way
to
Destruction
,
and
narrow
to
saluation
:
also
that
the
first
shal
be
laste
,
&
the
last
first
.
18.
There
are
not
found
that
retourned
to
geue
God
thankes
,
saue
onely
this
straunger
.
C.
In
these
words
of
Chryst
is
contayned
a
complaint
agaynst
the
whole
nation
:
for
odiously
hee
compareth
one
straunger
with
many
Iewes
,
because
they
were
wont
to
deuoure
the
Benefites
without
any
sence
or
feelynge
of
Godlynesse
.
And
hereof
it
came
that
Chryst
had
so
litle
fame
among
them
,
notwithstanding
that
he
wroughte
so
many
miracles
.
Let
vs
know
them
that
wee
are
all
generally
condempned
by
this
Complaynte
excepte
we
shew
our selues
thankefull
for
the
Benefites
of
Chryst
.
19.
AND
hee
sayde
vnto
him
.
Aryse
,
Goe
thy
way
,
thy
Faith
hath
saued
thee
.
A.
Chryst
in
commaunding
this
man
to
aryse
,
doth
it
not
because
hee
refused
the
worship
which
he
gaue
vnto
hym
,
(
as
did
Peter
who
sayd
to
Cornelius
.
Aryse
,
for
I
my selfe
am
a
man
.
For
this
worship
was
due
to
Chryste
the
Sonne
of
GOD
)
but
allowing
his
thankefulnesse
,
sendeth
away
the
man
in
peace
,
exhorting
him
to
continue
in
the
fayth
which
he
had
receiued
to
the
ende
.
For
hee
sayth
.
(
Thy
Fayth
hath
saued
thee
)
C.
Some
Interpreters
restraine
this
Saluation
to
the
cleanenesse
of
the
flesh
.
But
if
this
wer
so
it
might
be
demaunded
how
the
other
nine
were
saued
:
for
they
had
all
health
alyke
.
Therefore
we
must
thus
thinke
that
Chryst
here
esteemed
otherwise
of
the
gifte
of
God
then
Wycked
men
are
wont
to
doe
,
namely
a
wholesome
signe
or
token
of
fatherly
loue
.
Nyne
Leapers
were
healed
:
But
because
they
do
wickedly
obscure
the
grace
of
God
,
theyr
Vnthankefulnesse
doth
contaminate
and
defile
their
health
,
so
that
they
felte
not
that
profite
thereby
which
otherwise
they
should
haue
don
.
Therefore
fayth
onely
doth
sanctify
in
vs
the
giftes
of
God
,
that
they
may
be
●ure
&
wholesome
for
vs
.
And
hereby
we
gather
that
the
Euerlasting
Saluation
of
the
Soule
is
ioyned
wyth
the
Temporall
gyfte
.
The
Samarytane
was
saued
by
his
Faith
.
How
?
Verely
,
not
onely
because
he
was
healed
from
his
Leprosie
,
but
also
because
hee
was
accepted
into
the
number
of
Gods
children
,
a
Seale
whereof
the
helth
which
he
had
receiued
was
.
This
place
also
serueth
to
proue
Iustification
by
fayth
because
by
the
same
wee
are
accepted
.
20.
When
he
was
demaunded
of
the
Pharisies
when
the
Kingdome
of
God
shoude
come
:
Hee
answered
them
and
sayde
.
The
Kyngdome
of
GOD
shall
not
come
wyth
Obseruation
.
C.
No
doubte
this
question
was
moued
in
scorne
.
For
he
preaching
Daily
that
the
Kingdome
of
GOD
was
at
hande
,
and
yet
notwithstanding
there
following
alteration
of
the
Externall
seate
amonge
the
Iewes
,
wicked
and
malicious
men
thought
that
this
was
a
fit
coller
to
vexe
and
disquyet
him
.
Therefore
as
though
he
prated
in
vain
of
the
Kingdome
of
God
,
they
churlishly
demaunde
of
him
when
that
Kyngdome
shall
come
.
R.
But
they
doe
not
enquyre
after
that
Kingdome
of
God
by
which
God
raigneth
always
in
heauen
and
in
Earthe
(
for
they
know
that
God
created
all
thinges
,
and
that
hee
raigned
euery
where
)
but
they
enquyre
after
that
Kingdome
which
God
had
promised
to
set
vp
in
Earth
by
his
Messias
:
concerning
which
the
Prophet
speaketh
saying
.
Hee
shall
sit
vppon
the
Seate
of
Dauid
,
Esa.
9.6
.
Esa.
11.6
.
Dan.
2.44
Dan.
7.27
.
and
in
his
Kyngedome
to
order
the
same
,
and
to
stablish
it
with
equity
from
henceforth
for
euer
.
The
tranquillity
and
peace
also
of
the
same
Kyngedome
is
promised
in
many
places
.
A.
So
that
Chryst
speaking
daily
of
the
nearenesse
of
Gods
Kyngdome
,
and
no
Alteration
yet
appearing
,
they
mockingly
demaunde
when
that
Kingdome
of
God
shoulde
come
.
C.
And
it
may
be
that
they
wer
rather
moued
by
theyr
Carnal
&
grosse
Opinion
to
demaund
when
this
kingdome
of
GOD
should
come
,
then
by
scorning
&
scoffing
R.
For
they
thoughte
that
the
Kingdome
of
Christe
should
be
Carnall
,
as
was
the
Kyngedome
of
Dauid
,
or
Salomon
,
&
they
thought
that
the
Messias
should
come
in
Kingly
apparrell
,
&
that
he
should
dwell
according
to
his
Kingely
maiesty
eyther
in
Hierusalem
,
or
in
Samaria
,
(
in
which
places
the
kings
court
was
wont
to
be
)
and
that
by
his
wisedome
and
power
hee
would
brynge
to
passe
that
so
many
as
acknowledged
him
to
be
their
King
should
dwell
for
euer
in
felicity
.
(
The
Kingdome
of
GOD
shall
not
come
with
Obseruation
]
C.
Chryste
neglecting
those
Dogges
frameth
his
answer
to
the
Disciples
,
euen
as
often
times
he
being
prouoked
by
the
Wicked
tooke
thereof
occasion
to
teach
.
And
thus
God
diluded
their
mallice
in
making
the
truth
by
theyr
caulls
more
manifestly
to
shine
.
And
this
Woord
(
Obseruation
)
is
put
here
for
notable
Pompe
and
Glory
.
As
if
he
should
say
that
they
are
greately
deceiued
whych
dyd
looke
after
the
Kingdome
of
God
with
the
Eyes
of
the
Fleshe
whych
should
not
be
Carnall
or
Earthly
,
seeing
the
same
was
nothing
else
but
an
inward
and
spyrituall
renuinge
of
the
mynde
.
As
if
hee
had
sayd
.
Yee
muste
looke
for
that
renuing
which
GOD
hath
promised
within
in
your
hearts
,
because
he
quickening
his
Electe
into
Heauenly
newnes
erecteth
his
Kyngdome
in
them
.
And
thus
hee
secretely
nippeth
the
grosse
dulnes
of
the
Pharisies
,
because
they
looked
after
nothinge
but
an
Earthely
and
transitory
Kingdome
.
Notwithstandinge
,
wee
muste
note
heere
that
Chryste
speaketh
onely
of
the
first
beginning
of
the
Kingdome
of
God
:
because
wee
begin
now
to
be
framed
by
the
Spyrite
,
after
the
Image
of
God
,
that
in
due
time
the
renuing
both
of
vs
and
also
of
the
whole
world
may
follow
.
A.
Concerning
the
21.
Verse
.
Read
the
24.
Cap.
of
Mathew
,
beginning
at
the
23.
verse
22.
And
he
sayd
vnto
the
Disciples
,
The
Dayes
will
come
when
yee
shall
desire
to
see
one
Day
of
the
Sonne
of
man
,
and
yee
shall
not
see
it
.
C.
By
these
woordes
the
purpose
of
Chryst
was
to
admonish
his
disciples
to
walke
in
the
Light
before
the
darkenes
of
the
night
ouertooke
them
.
For
this
ought
to
haue
ben
a
sharpe
prick
for
them
,
to
make
them
seeke
to
profit
so
longe
as
they
had
the
presence
of
Chryste
,
when
they
heard
that
greate
perturbations
were
at
hand
.
B.
Christ
therefore
would
haue
his
Disciples
to
depend
wholy
vpon
him
,
yea
,
after
his
Departure
,
though
he
were
absent
in
the
flesh
,
and
not
to
receiue
any
other
Earthly
Messias
.
For
hereunto
the
Iewes
wer
to
redy
.
For
no
doubt
when
there
was
dissention
betweene
the
dysciples
and
the
Rulers
of
the
People
concerning
speciall
Opinions
,
when
many
fell
away
from
the
Fayth
,
and
all
places
were
full
of
false
Prophets
,
when
there
was
in
euery
Corner
persecution
,
and
when
Tribulation
also
was
at
hand
,
many
carefully
wyshed
for
the
presence
of
Chryst
if
it
wer
but
for
an
hower
,
from
whom
they
myght
receiue
Consolation
and
strengthe
of
mynde
.
Therefore
,
seeing
Flesh
requireth
a
Carnall
Chryst
and
Sauioure
,
and
seeing
the
Disciples
shoulde
feele
all
aduersity
and
trouble
,
leaste
they
also
should
follow
false
Chrystes
&
deceyuers
,
which
shoulde
promise
vnto
theyr
followers
Earthly
Libertie
and
Felicity
,
he
admonisheth
them
heere
to
acknowledge
no
other
Chryste
beside
him
which
should
raigne
in
the
spirite
and
not
in
the
Fleshe
,
vntyll
that
time
in
the
which
he
should
come
as
it
were
lighting
from
heauen
,
to
be
seene
of
all
men
with
Glorious
Maiestie
to
iudge
the
whole
worlde
.
They
whych
vnderstand
this
place
of
the
times
of
the
last
Iudgement
are
deceiued
.
Concerning
the
23.
and
24.
Verses
following
.
Read
the
24.
Chapter
of
Mathew
.
verse
.
23.
25.
But
firste
must
hee
suffer
many
Thinges
,
and
bee
refused
of
thys
Nation
.
R.
As
if
he
should
say
,
Chryste
muste
raigne
from
one
Sea
to
the
other
:
but
he
shall
neither
enter
into
this
Kyngdome
wyth
externall
Glorye
and
maiesty
(
as
false
Prophetes
do
dreame
)
neyther
shall
he
be
receiued
&
acknowledged
of
his
owne
people
:
but
shall
enter
into
his
Kingedome
by
ignominy
,
passion
,
Crosse
,
and
Death
.
So
in
another
place
he
sayth
,
Luk.
24.16
Oughte
not
Christe
to
haue
suffered
these
things
,
and
so
to
enter
into
his
glory
.
A.
For
the
Spyrit
which
spake
in
the
Prophets
foreshewed
the
passions
of
Chryst
and
the
Glorie
that
should
followe
the
same
.
1.
Pe.
1.11
Also
in
these
woordes
Chryste
sought
to
couer
the
offence
of
the
crosse
,
least
the
Disciples
should
be
troubled
with
the
grieuous
afflictions
to
come
which
the
Lord
should
shortly
after
suffer
.
For
the
rest
which
followeth
vnto
the
32.
verse
,
read
the
24.
Cap.
of
Math.
verse
.
37.
and
17.
32.
Remember
Lots
wife
.
B.
Chryste
by
these
wordes
,
exhorteth
vs
to
runne
vnto
those
thinges
whych
are
before
vs
,
forgetting
the
Thynges
which
are
behynde
vs
,
that
we
may
alwaies
thinke
vpon
that
which
we
hope
to
be
hereafter
:
that
is
to
say
,
that
we
being
fre
from
the
whole
desire
of
this
Worlde
,
may
earnestly
hunger
after
heauenly
thinges
.
C.
For
Lots
Wife
was
therefore
tourned
into
a
pyller
of
Salte
,
because
she
doubting
whether
she
had
forsaken
the
Citie
in
vaine
or
no
,
looked
backe
,
by
which
in
dede
she
did
distrust
the
worde
of
God
.
It
may
be
also
that
the
loue
of
her
neste
in
the
which
shee
was
wonte
to
reste
quietly
drew
her
backe
.
Seeinge
therefore
the
Lord
would
haue
her
to
be
a
perpetuall
Example
,
we
must
strengthen
our
myndes
with
the
Constancy
of
Fayth
,
least
in
the
middest
of
our
race
they
bee
ouerthrowen
with
doubting
.
For
the
Exposition
of
the
thirty
three
Verse
.
Reade
the
tenth
Chapter
of
Mathew
.
Also
,
for
the
Exposition
of
the
34.
and
the
reste
of
the
Chapter
,
Read
the
24.
Chapter
of
Mathew
,
beginning
at
the
forty
verse
,
and
at
the
28.
verse
.
❧
THE
XVIII
.
CAP.
AND
hee
put
forth
a
Parable
vnto
them
to
thys
ende
,
that
men
oughte
alwayes
to
pray
,
and
not
to
be
weary
.
(
And
hee
put
forth
a
Parable
vnto
them
)
C.
We
know
,
how
rare
and
difficile
a
vertue
the
custome
&
continuance
of
praying
is
:
&
in
this
our
Infidellity
bewrayeth
it selfe
,
because
,
excepte
oure
prayers
be
graunted
at
the
firste
,
wee
lay
aside
both
our
hope
,
and
also
oure
Godly
exercise
.
But
this
is
a
true
probation
of
Fayth
,
if
a
man
being
disappoynted
of
his
desire
,
doth
not
for
all
that
discourage
himselfe
.
Wherefore
,
not
without
cause
Chryst
commendeth
vnto
his
disciples
perseuerance
in
prayer
,
(
That
men
ought
always
to
pray
)
C.
In
saying
(
alway
)
he
meaneth
the
we
ought
not
to
be
weary
,
or
to
be
dyscouraged
.
If
this
were
setled
in
oure
myndes
that
prayers
should
profit
vs
,
we
would
not
be
weary
.
But
wee
are
by
nature
proane
to
impatience
,
insomuch
that
if
the
Lord
doth
not
by
and
by
satisfy
vs
,
we
ceasse
from
praying
.
We
must
fight
and
striue
therefore
agaynst
distrust
and
impatience
.
And
note
here
that
to
pray
alwaies
and
not
to
be
weary
is
not
to
vse
much
babling
and
repetition
of
Wordes
,
as
thoughe
God
were
pleased
therewith
.
But
by
continuance
of
prayer
is
ment
that
we
shoulde
alwayes
haue
recourse
vnto
God
.
A.
To
the
which
also
the
Apostle
Paule
exhorteth
vs
when
hee
wryteth
thus
.
Reioise
euer
.
Pray
continually
.
In
all
thinges
geue
thankes
:
1.
The.
5.16
.
For
thys
is
the
will
of
God
in
Christ
Iesus
toward
you
.
R.
And
wee
muste
pray
alway
,
because
prayer
which
commeth
of
Fayth
in
Chryst
,
is
the
way
by
whych
we
come
directely
vnto
God
in
aduersitie
,
and
by
which
we
obtaine
of
hym
most
assured
saluation
.
For
so
the
worde
of
God
teacheth
vs
to
thinke
of
prayer
which
commaundeth
vs
to
praye
,
and
which
promiseth
the
hearinge
of
oure
prayer
.
Psa.
50.15
Call
vpon
me
(
saith
the
Lorde
)
in
the
Day
of
tribulation
,
and
I
wyll
deliuer
thee
,
Ioel.
2.32
.
Rom.
10.13
Iho.
19.23
and
thou
shalte
Glorifie
mee
.
And
agayne
.
Euery
one
that
calleth
on
the
name
of
the
Lord
shall
be
saued
.
Also
.
Whatsoeuer
yee
aske
the
Father
in
my
Name
,
hee
will
geue
it
you
.
Secondly
,
the
Examples
of
saints
teach
the
same
,
who
in
theyr
afflictions
had
recourse
vnto
God
,
&
were
saued
.
Whereupon
Dauid
said
.
Our
fathers
hoped
in
thee
,
Psal.
22.5
.
they
trusted
in
thee
,
and
thou
diddest
deliuer
them
.
They
called
vppon
thee
and
were
holpen
,
they
put
their
trust
in
thee
,
and
were
not
confounded
.
A.
There
are
diuers
such
Testimonies
of
Scripture
which
commend
vnto
vs
the
profit
of
prayers
.
2.
Saying
.
There
was
in
a
certain
City
,
a
certayne
Iudge
which
feared
not
God
,
neyther
regarded
man
.
(
A
certayne
Iudge
)
C.
Thoughe
the
simillitude
which
our
sauiour
Christ
vseth
here
,
be
hard
in
shewe
,
yet
notwithstanding
it
is
apte
for
the
purpose
,
teaching
that
his
Disciples
doe
alwayes
importunately
intreate
the
Father
vntill
at
the
length
they
doe
wreste
that
from
him
which
otherwise
he
woulde
not
willyngly
geeue
,
not
that
God
being
ouercome
with
our
prayer
is
agaynst
his
will
moued
to
mercy
:
but
because
he
doth
not
shewby
and
by
in
very
dede
that
he
was
alwaies
ready
to
hear
our
prayers
.
[
Who
neyther
feared
God
)
Thys
is
an
Example
of
an
Vniuste
Iudge
and
not
of
a
Godly
and
mercyfull
Iudge
,
in
whome
there
was
no
Shame
,
whereas
hipocrites
are
not
voyde
of
shamefastnes
.
For
his
words
are
thus
much
in
effect
.
If
the
wycked
be
constrained
to
do
that
which
is
right
,
how
much
more
shall
God
performe
that
which
he
promiseth
,
who
is
by
nature
good
,
yea
goodnes
it selfe
?
As
it
is
said
in
another
place
.
If
you
then
being
euill
know
howe
to
geeue
vnto
youre
Chyldren
good
thynges
:
howe
much
more
shall
your
Father
which
is
in
Heauen
,
Mat.
7.11
geue
good
thynges
to
them
that
aske
of
him
?
Therefore
thys
Description
preuayleth
very
much
to
amplify
,
that
we
may
be
sure
that
we
shal
be
hearde
of
GOD
if
wee
persist
in
prayer
.
3.
And
there
was
a
certayne
Widow
in
the
same
City
,
and
she
came
vnto
him
,
saying
.
Auenge
mee
of
my
Aduersaries
.
C.
Whereas
Chryst
setteth
before
vs
a
Widow
which
obtayned
of
the
Vnrighteous
and
cruell
Iudge
her
petycion
,
because
shee
did
not
ceasse
Daily
to
call
vpon
him
,
this
is
the
Summe
,
that
God
doth
not
by
and
by
helpe
hys
Seruaunts
,
because
he
will
be
after
a
sorte
wearied
with
prayers
.
Moreouer
although
they
are
miserable
and
despised
which
call
vpon
him
,
yet
notwithstanding
,
if
so
be
they
doe
not
faynt
but
persist
in
prayer
,
he
will
behold
them
at
the
last
,
and
will
helpe
theyr
necessities
.
Howbeit
this
is
not
a
comparison
of
thinges
equall
:
(
for
there
is
great
difference
betwene
a
wicked
cruell
man
and
God
which
is
mercifull
)
but
the
purpose
of
Chryst
was
to
teache
,
that
we
ought
not
to
doubt
but
that
the
faithfull
by
continuall
prayer
shall
intreate
the
Father
of
mercy
,
seeing
that
men
which
are
geuen
to
cruelty
,
by
importunate
callyng
vppon
will
yeelde
.
The
wicked
and
hard
hearted
Iudge
could
not
abyde
the
importunate
cryes
of
the
widow
,
insomuch
that
he
was
constrained
at
the
length
to
graunt
:
How
then
can
the
prayers
of
the
Faithful
Bee
without
fruite
if
so
be
they
be
continuall
?
Therefore
,
although
we
be
wearye
,
or
if
so
be
we
persist
not
,
either
if
because
Gods
Eares
seeme
to
be
stopte
,
the
feruencie
of
our
prayer
waxe
colde
:
Yet
notwithstanding
wee
may
assure
oure selues
to
preuaile
,
thoughe
no
likelyhoode
thereof
appeare
,
and
with
this
perswasion
let
vs
so
fighte
against
our
Impatience
that
long
delay
cut
of
our
prayer
.
(
Reuenge
mee
of
my
Aduersary
)
C.
This
seemeth
absurde
vnto
some
,
that
Chryst
attributeth
heere
to
the
Electe
a
desyre
to
reuenge
the
which
in
another
place
he
forbiddeth
.
If
any
reply
,
that
the
same
must
not
bee
asked
before
men
,
but
may
be
asked
before
God
,
it
is
but
a
small
shifte
,
for
he
commaundeth
vs
to
pray
for
our
enemies
.
How
then
can
those
thinges
agre
that
a
man
should
commend
his
Enemies
vnto
God
,
and
should
also
pray
that
he
would
punish
them
?
As
touching
the
signification
of
the
word
,
the
Greke
word
(
Ecdikein
)
signifieth
to
reuenge
or
to
take
Vengeaunce
:
it
signifieth
also
to
restoare
a
man
to
his
right
or
to
deliuer
from
Iniury
:
in
the
which
sence
also
the
Latines
vse
the
word
(
Vindicare
)
which
though
it
properly
signyfieth
(
to
reuenge
)
yet
it
is
often
vsed
for
to
deliuer
from
oppression
or
wrong
.
But
if
a
man
wyll
stande
vppon
the
Interpretation
,
and
will
expound
it
(
to
reuenge
)
yet
notwithstandynge
there
can
nothing
be
gathered
oute
of
this
parable
,
but
that
which
Luke
hath
put
downe
in
the
first
verse
,
which
is
,
And
he
put
forth
vnto
them
a
Parable
to
this
ende
,
that
men
oughte
alwayes
to
pray
,
and
not
to
be
wearye
.
Therefore
,
wee
may
not
stande
vppon
one
word
,
thereby
to
draw
out
a
sence
contrary
to
the
Doctrine
of
Chryste
.
So
God
affyrmeth
himselfe
to
bee
the
Reuenger
of
the
Faithfull
in
the
seuenth
Verse
,
not
to
lewse
the
Raines
to
the
affections
of
the
Flesh
,
but
hereby
also
to
inuite
vs
to
put
our
trust
in
his
Defence
,
and
to
perswade
vs
that
hee
is
careful
for
our
Saluation
.
If
so
be
we
being
pure
and
free
from
the
desyre
of
Reuenge
,
do
by
the
motion
of
the
Spirite
call
for
help
at
Gods
handes
,
our
request
shal
be
holy
and
acceptable
vnto
GOD
,
and
hee
will
graunt
it
.
But
bicause
there
is
nothinge
more
harde
then
to
put
away
those
vicious
affections
,
that
our
prayers
may
bee
holy
and
pure
,
we
must
pray
vnto
the
Lord
to
purge
and
to
dyrect
our
harts
by
his
holy
Spirite
,
and
so
our
Praiers
shall
be
acceptable
,
&
he
wil
make
vs
answer
.
7.
And
shal
not
God
auenge
his
elect
which
cry
Day
and
Nighte
vnto
him
hym
,
yea
though
hee
deferre
them
?
C.
This
vniuste
Iudge
whom
Chryste
depainteth
vnto
vs
,
neither
to
feare
God
,
nor
yet
to
care
for
man
,
or
hys
owne
shame
,
did
at
the
laste
open
hys
Eyes
to
behold
the
misery
of
the
Widow
.
Euen
so
no
doubte
,
the
Faythful
shall
receiue
the
like
profite
,
so
that
they
ceasse
not
to
call
vppon
God
.
For
if
so
be
the
vniuste
Iudge
being
ouercome
with
her
prayers
,
was
constrained
to
deliuer
her
from
her
Enemy
.
GOD
which
is
most
iust
&
merciful
towarde
his
Electe
beinge
called
vppon
wyth
theyr
continual
prayers
and
cries
,
can
not
but
heare
and
deliuer
them
from
the
violence
of
theyr
oppressors
.
And
we
muste
note
that
Chryste
applyinge
this
simillitude
to
his
purpose
,
doth
not
make
God
like
vnto
a
wicked
and
cruel
Iudge
,
but
showeth
another
maner
of
cause
why
God
differreth
hys
Faithfull
for
a
longe
time
,
and
doth
not
reach
out
his
hand
at
the
first
vnto
them
:
namely
,
because
he
is
patient
.
Wherefore
,
if
at
any
time
God
suffer
vs
to
bee
Oppressed
longer
then
wee
would
,
let
vs
know
that
the
same
is
don
by
his
Fatherly
Counsaile
and
Wisedome
to
teach
vs
patience
&
sufferance
.
For
the
longe
sufferaunce
of
God
towardes
the
wicked
is
not
an
eternall
and
Generall
Quietus
est
.
8.
I
tell
you
that
he
will
auenge
them
and
that
quickely
.
Neuerthelesse
,
when
the
Sonne
of
man
commeth
shall
he
finde
Faith
on
the
Earth
.
C.
In
that
he
promiseth
that
God
shal
quickely
auenge
them
,
it
must
be
referred
to
his
prouidence
:
because
accordyng
to
our
Carnall
Imagination
he
doth
not
helpe
vs
soone
inough
.
But
if
it
were
lawfull
for
vs
to
enter
into
his
Counsayle
,
we
should
knowe
that
his
ayde
is
alway
ready
and
timelie
ynough
.
S.
Therfore
he
saith
iustly
that
God
will
soone
take
vengeance
.
[
Neuertheles
,
when
the
Son
of
man
commeth
]
As
in
the
26.
Verse
of
the
Chapter
going
before
,
Chryst
toulde
his
Disciples
that
a
litle
before
his
comming
there
should
be
great
security
in
the
world
,
so
nowe
in
this
sentence
hee
sayth
,
there
shall
bee
at
the
same
tyme
as
greate
scarsity
of
Fayth
.
In
Math.
we
haue
these
wordes
.
And
because
Iniquity
shall
abound
,
the
loue
of
many
shal
waxe
colde
:
Ma.
24.12
but
he
that
indureth
to
the
ende
shal
be
saued
.
And
a
litle
after
,
he
sayth
And
,
excepte
the
Lord
had
shortened
those
Dayes
no
flesh
should
bee
saued
:
but
for
the
Electes
sake
he
hath
shortned
them
.
God
for
a
time
suspendeth
his
help
,
so
that
of
a
fewe
most
fewe
will
abyde
in
that
greate
affliction
,
by
the
whych
false
Chrysts
and
false
Prophets
wyth
mighty
signes
and
wonders
wroughte
by
them
,
shall
leade
the
ho
y
and
faythfull
into
error
:
neyther
shal
any
escape
but
such
as
with
great
patience
&
long
suffering
stande
fast
looking
for
the
comming
of
the
Lord
.
Wherefore
it
is
no
marueile
if
Iesus
enquyre
concernyng
the
number
of
the
Faithfull
which
shal
be
in
that
day
,
so
that
he
shall
not
finde
Fayth
on
the
Earth
.
For
they
shal
not
be
saued
which
do
not
continually
pray
vnto
the
Lord
after
the
Ensample
of
the
Widow
,
constantly
bearing
in
the
meane
time
these
euils
vntill
hee
hauing
respecte
vnto
theyr
cry
by
his
comming
,
doe
ende
theyr
calamity
and
Affliction
.
C.
Furthermore
Chryst
teacheth
by
this
sentence
that
it
shal
be
no
marueyle
if
herafter
men
faint
in
their
euils
,
because
they
shall
neglecte
the
true
remedy
.
And
wythall
he
meeteth
wyth
an
Offence
which
we
conceiue
at
thys
day
by
the
confusion
of
al
things
.
For
falsehode
,
cruelty
,
deceipt
,
fraud
,
oppression
,
iniustice
,
shamelesnes
,
are
in
all
places
,
the
poore
groane
&
sighe
wyth
oppression
,
the
innocent
are
contumeliously
outfaced
:
and
God
in
the
meane
time
seemeth
to
bee
a
sleepe
in
heauen
,
hereupon
it
commeth
that
fleshe
immagineth
the
blynde
gouernmente
and
rule
of
Fortune
.
But
Chryste
teacheth
here
that
men
are
iustely
depryued
of
heauenly
aide
,
because
they
wil
not
stay
them selues
vppon
truste
of
the
same
.
Othersome
take
this
word
Fayth
in
this
place
for
Integritye
:
but
the
former
Sence
agreeth
beste
with
the
Texte
.
9.
And
hee
toulde
this
Parable
vnto
certayne
which
trusted
in
themselues
,
that
they
were
perfecte
and
despysed
others
.
10.
Two
men
went
vp
into
the
Temple
to
pray
:
the
one
a
Pharesie
,
and
the
other
a
Publican
.
C.
This
is
an
excellent
and
very
profitable
parable
by
which
Chryst
went
about
to
cure
a
deadly
disease
,
wyth
the
which
all
men
for
the
most
parte
are
infected
,
that
is
to
say
,
pryde
,
by
which
we
doe
exalte
our selues
,
not
onely
aboue
men
,
but
also
aboue
God
hymselfe
.
It
is
wonderfull
that
men
are
so
blynded
and
deceyued
that
they
dare
set
vp
their
pecockes
tayle
before
God
and
to
boast
of
theyr
merits
vnto
him
.
For
howsoeuer
our
ambition
doth
bewitch
vs
among
men
,
yet
when
we
come
into
the
presence
of
God
,
we
oughte
to
forget
all
our
vaine
confidence
&
trust
.
Neuertheles
euery
one
thinketh
that
he
is
humble
inough
if
hee
by
dissimulation
craue
pardon
.
Hereby
wee
gather
how
necessary
this
admonition
of
the
Lord
is
.
And
Chryst
in
this
parable
reprehendeth
two
faultes
.
Namely
our
wicked
trust
to
our selues
,
and
also
our
Pryde
in
despysing
our
Brethren
:
the
which
sprynge
the
one
from
the
other
.
For
whosoeuer
deceyueth
himselfe
by
a
vayne
trust
,
it
cannot
bee
but
that
he
must
needes
exalte
himselfe
aboue
his
brethren
.
And
no
marueyle
for
how
should
he
not
despyse
his
Equals
which
is
proude
,
and
Exalteth
himselfe
agaynst
God
?
And
whosoeuer
is
puffed
vp
with
trust
of
himselfe
warreth
wilfully
agaynst
God
,
whose
fauour
we
haue
,
onely
by
denying
our selues
,
when
wee
forsaking
our
owne
strength
and
Righteousnesse
,
repose
our
whole
trust
in
his
mercy
.
Therefore
the
Lord
in
this
place
speaketh
agaynst
hipocrisie
,
which
is
much
more
hurtefull
then
ambition
.
It
is
certain
that
hipocrites
are
alwais
ambitious
in
the
sight
of
God
,
for
hipocrisie
can
not
be
separated
from
ambition
.
And
this
is
much
more
worse
then
the
other
.
For
they
which
boaste
themselues
before
men
,
doe
peraduenture
in
theyre
heartes
acknowledge
their
faults
:
but
these
men
thinke
so
well
of
themselues
that
they
imagine
God
to
be
bounde
vnto
them
,
and
dare
reason
the
cause
with
him
.
The
blasphemies
of
none
are
more
horrible
then
these
.
(
Two
men
went
vp
into
the
Temple
)
C.
Chryste
compareth
two
men
together
,
bothe
which
seeming
to
haue
a
Godly
desyre
to
pray
,
doe
notwithstanding
differ
far
one
from
the
other
.
For
the
Pharisie
comming
vnto
God
with
his
externall
holinesse
bryngeth
the
commendation
of
his
life
.
But
the
Publican
comming
as
an
abiect
,
because
he
knew
his
own
vnworthinesse
,
fearefully
insinuateth
himselfe
with
a
simple
confession
.
And
Chryst
affirmeth
that
the
proude
Pharisie
being
reiected
,
the
prayers
of
the
poore
Publicane
were
accepted
of
God
.
Therefore
the
Pharisies
had
an
opynion
of
holinesse
aboue
other
men
.
Ma
4.7
,
Ma.
5.20
.
Ma.
23.5
Ma.
5.46
.
concerning
the
which
,
reade
these
places
noted
in
the
margent
.
11.
The
Pharisie
stode
and
prayed
thus
with
himselfe
,
God
I
thanke
thee
,
that
I
am
not
as
other
men
are
extortioners
,
vniust
,
adulterers
,
or
as
this
Publicane
.
C.
Againe
,
those
two
causes
are
noted
for
the
which
the
Pharisie
was
reiected
,
namely
,
because
he
trusted
to
hys
owne
righteousnes
,
&
also
extolled
him selfe
to
the
reproch
of
another
.
Yet
notwithstanding
he
is
not
reprehended
because
he
bragged
of
his
fre
wil
,
but
because
he
trusted
that
God
would
be
fauourable
vnto
him
for
the
merites
and
desertes
of
his
workes
.
For
this
thankes
gyeuing
which
is
set
before
vs
in
the
Person
of
the
one
,
is
not
of
him
which
glorieth
in
his
owne
power
and
strength
,
as
though
he
had
gotten
righteousnes
of
himselfe
,
or
had
deserued
any
thing
by
his
owne
labour
:
but
he
rather
ascribeth
it
to
the
grace
of
God
that
hee
is
iust
.
And
although
he
geuing
thanks
vnto
God
,
confesseth
that
whatsouer
good
workes
he
hath
,
they
proceede
from
the
goodnes
of
God
,
yet
notwithstanding
,
because
he
trusteth
to
his
workes
and
preferreth
himselfe
before
another
he
and
his
prayer
are
reiected
.
Wherby
we
gather
that
men
are
not
rightly
humbled
,
although
they
thinke
themselues
vnable
to
doe
any
thinge
,
except
also
they
distrusting
the
merites
of
theyr
workes
learne
to
place
their
saluation
in
the
fre
mercy
and
goodnes
of
God
.
A
notable
place
:
some
thynke
it
sufficient
if
they
take
from
men
the
Glory
of
good
works
,
because
they
are
the
gyftes
of
the
holy
Ghoste
:
and
so
they
Iudge
vs
to
be
iustefied
frely
,
because
God
findeth
no
Righteousnesse
in
vs
,
but
that
which
he
hath
geuen
vnto
vs
.
But
Chryst
goeth
further
,
assignynge
not
onely
the
power
of
good
workes
to
the
grace
of
the
Spyrite
,
but
also
taking
quite
and
cleane
from
vs
al
trust
of
workes
.
For
the
Pharisie
is
not
reprehended
in
this
pointe
,
because
hee
arrogateth
that
to
himselfe
which
is
proper
vnto
GOD
,
but
because
hee
trusteth
to
his
merites
thynking
himselfe
worthy
to
haue
God
fauourable
vnto
him
.
Therefore
let
vs
know
that
although
a
man
ascribe
vnto
God
the
prayse
of
good
workes
,
yet
notwithstanding
if
he
imagine
that
theyr
Righteousnes
is
the
cause
of
Saluation
,
or
stayeth
himselfe
vpon
the
same
,
he
is
condempned
of
peruerse
arrogancy
,
Moreouer
although
this
man
doth
not
publish
the
fame
of
his
owne
Righteousnesse
with
a
lowde
voice
,
yet
notwithstanding
the
inward
pryde
of
his
hart
was
abhominable
vnto
God
.
And
hys
boasting
consisteth
of
two
partes
.
For
first
of
all
he
cleareth
himselfe
of
that
common
guiltinesse
which
is
in
al
men
,
saying
.
(
I
am
not
as
other
men
are
)
Secondly
,
hee
reckeneth
vp
his
owne
Vertues
.
He
denyeth
himselfe
to
be
as
other
men
are
,
because
he
was
not
guilty
of
those
offences
which
were
common
in
the
worlde
.
And
it
may
be
that
hee
was
not
in
the
sight
of
men
an
Extortioner
,
an
vniust
person
,
an
Adulterer
and
yet
notwithstanding
his
prayer
is
abhominable
in
the
sight
of
God
,
because
it
is
ioyned
with
a
vaine
Confidence
of
workes
.
12.
I
fast
twyse
in
the
weeke
I
geeue
tithe
of
all
that
I
possesse
.
C.
In
that
he
boasteth
that
hee
dothe
faste
twise
a
weeke
,
and
that
he
gieueth
tyth
of
al
his
goods
,
it
is
as
much
as
if
he
should
say
,
that
he
did
more
than
the
law
required
.
Euen
as
the
Monks
bost
of
their
works
of
supererrogation
,
as
though
it
were
a
small
matter
for
them
to
fulfill
the
whole
Law
of
God
,
For
although
euery
man
is
bound
to
geue
thankes
vnto
God
according
to
the
measure
of
those
vertues
which
he
hath
receiued
;
Yet
notwithstanding
there
are
two
thinges
to
be
noated
:
the
fyrste
is
that
we
be
not
puffed
vp
with
a
certain
trust
as
though
we
had
satisfyed
God
.
Secondly
,
that
we
waxe
not
proud
in
contemning
our
Bretheren
.
In
bothe
these
the
Pharisie
offended
,
because
he
falsely
challenging
righteousnesse
to
himselfe
,
attributed
nothing
to
the
mercy
of
God
:
secondly
,
he
condempned
all
men
in
respecte
of
himselfe
.
And
thankes
geuing
had
not
ben
disalowed
of
Chryst
,
if
it
had
not
ben
defiled
with
these
two
vices
.
For
the
onely
hope
of
the
Godly
,
so
longe
as
they
are
vnder
the
Infirmitie
of
the
Fleshe
,
is
the
onely
Sanctuary
of
Gods
mercy
,
in
the
which
they
repose
their
whole
Saluation
.
This
Pharisie
praied
voide
of
care
.
And
although
his
confession
seemeth
to
proceede
from
humillitye
,
because
he
confesseth
that
whatsoeuer
he
hath
it
commeth
of
God
:
Notwithstanding
because
hee
exempteth
himselfe
from
the
number
of
sinners
.
He
is
iustly
reiected
w
his
praye
.
For
he
which
is
most
holy
ought
notwithstandynge
to
acknowlege
himself
to
be
falty
in
many
thinges
:
thus
doth
the
iust
man
,
hee
confesseth
from
the
Bottome
of
his
heart
that
he
is
a
sinner
.
Furthermore
,
when
we
pray
we
ought
not
to
consider
so
much
how
gretly
we
haue
profited
,
but
what
we
want
as
yet
,
and
to
this
wee
ought
to
bende
our
whole
minde
.
C.
But
it
may
be
demaunded
how
he
was
endued
with
so
much
holines
,
which
was
blinded
with
so
greate
pryde
and
disdayne
.
For
so
greate
Integritie
doth
not
come
,
but
from
the
spyrit
of
God
,
which
assuredly
raigneth
not
in
hipocrites
.
Wee
answer
that
he
deceiued
himself
with
an
outward
shewe
of
Vertues
,
as
though
the
inwarde
and
secrete
vncleannesse
of
the
heart
were
not
required
.
Wherfore
though
his
heart
were
full
of
wicked
lustes
and
desires
,
yet
notwithstanding
because
he
iudged
onely
after
the
outward
shew
,
he
bosted
of
his
innocencie
.
Also
it
is
to
be
noated
that
God
in
no
place
of
the
Law
commaunded
hys
Seruauntes
to
faste
twise
a
Weeke
,
or
weekely
.
Wherefore
this
fast
was
a
voluntary
exercise
withoute
the
prescripte
of
the
Law
.
13.
And
the
Publican
standing
a
farre
of
,
would
not
lyfte
vp
his
Eyes
to
Heauen
:
but
smoate
vpon
his
brest
saying
,
God
be
mercifull
to
mee
a
sinner
.
R.
As
in
the
Pharisie
we
haue
had
an
Example
of
hypocriticall
and
Wicked
righteousnes
before
God
,
so
in
the
publican
we
haue
set
before
as
an
example
of
true
repentaunce
,
by
which
wee
attaine
true
righteousnes
before
God
.
For
this
publican
though
hee
had
no
countenaunce
or
credit
in
the
sighte
of
the
world
,
yet
notwithstandinge
,
hee
obtayned
true
Righteousnes
.
(
Would
not
lifte
vp
his
eyes
to
heauen
)
C.
The
meaninge
of
Chryste
heere
to
geue
a
General
Rule
,
as
though
it
were
needefull
to
caste
downe
our
eies
toward
the
Earth
so
often
as
we
pray
:
but
hath
onely
geuen
vs
here
signes
of
humillitie
,
the
which
vertue
hee
commendeth
vnto
his
Disciples
.
And
in
this
,
humillitie
consisteth
,
if
so
be
we
forget
not
our
sinnes
,
but
in
Condempning
our selues
preuent
the
iudgement
of
God
:
and
doe
also
confesse
our
owne
vnrighteousnes
that
we
may
be
reconciled
vnto
God
.
And
to
this
ende
pertaineth
shame
,
which
is
alway
ioyned
with
repentance
.
For
the
Lorde
pryncipally
standeth
vppon
this
that
the
Publican
seriously
acknowledgynge
himselfe
to
be
miserable
and
in
daunger
of
vtter
Destruction
,
fleeth
vnto
the
mercie
of
God
,
and
distrusting
himself
placeth
his
whole
hope
onely
in
the
clemencie
of
GOD
.
C
For
although
hee
bee
a
sinner
,
yet
hoping
of
free
pardon
,
he
doubteth
not
but
to
finde
God
Fauourable
vnto
him
,
sayinge
.
(
God
bee
mercifull
to
me
a
sinner
.
)
He
vseth
a
very
short
prayer
.
But
the
purpose
of
Chryst
is
onely
to
shewe
that
this
man
reposed
his
truste
in
the
mercy
of
God
alone
.
For
it
is
commonly
se
that
they
which
are
of
a
contryte
heart
,
can
not
expresse
that
which
they
woulde
,
and
are
constrayned
also
with
Shame
to
speake
softely
.
The
which
two
are
alway
ioyned
together
where
true
acknowledging
of
sinne
is
:
that
is
to
say
.
This
griefe
,
&
this
shame
,
the
one
expressed
in
his
gesture
,
and
the
other
in
his
prayer
.
And
in
that
he
imploreth
mercie
,
he
sheweth
in
what
he
trusteth
for
he
bringeth
nothing
with
him
but
the
confession
of
his
faulte
.
So
that
he
entereth
not
into
that
presence
of
God
to
excuse
himselfe
:
neyther
doth
he
alleadge
any
merites
or
satisfactions
:
but
to
obtaine
fauour
hee
acknowledgeth
himselfe
vnworthie
of
the
same
.
And
verelie
seeing
onely
remission
of
sinnes
doth
bringe
vs
into
Gods
fauour
,
we
must
needes
begin
at
the
same
,
if
so
be
we
desire
to
haue
our
Prayers
acceptable
vnto
him
.
If
any
man
moued
by
this
place
demaunde
whether
nothing
els
is
to
bee
requyred
at
the
handes
of
GOD
,
but
Remission
of
sinnes
.
We
aunswer
that
Chryst
ment
not
to
describe
here
a
forme
of
prayer
,
but
only
went
about
to
reprehend
that
false
&
counterfeite
Righteousnesse
,
wyth
the
which
hypocrites
being
puffed
vp
,
reiect
the
grace
of
God
.
14.
I
tel
you
this
man
departed
home
to
his
house
iustefied
,
rather
then
the
other
:
For
euery
one
that
exalteth
himselfe
shal
be
brought
lowe
and
he
that
humbleth
himself
shal
be
exalted
.
C.
Here
he
applyeth
his
parable
that
we
are
not
iustefied
by
merite
,
but
by
the
grace
of
God
.
[
Rather
than
the
other
)
C.
This
is
an
improper
comparison
.
For
Chryst
doth
not
preferre
the
Publican
before
the
Pharisei
,
as
thoughe
Righteousnesse
belonged
vnto
them
both
:
but
meaneth
that
the
publicane
was
accepted
of
God
,
whereas
the
other
was
wholly
reiected
.
And
this
place
plainely
teacheth
what
it
is
properly
to
be
iustified
,
namely
to
stand
before
God
,
as
if
he
were
righteous
.
For
the
Publican
is
not
therefore
sayde
to
be
iustefied
,
because
sodainely
hee
got
a
new
quallity
,
but
because
his
sinnes
being
taken
away
,
he
obtained
grace
.
Whereuppon
it
followeth
that
righteousnesse
consisteth
in
Remission
of
sinnes
.
Therefore
,
as
a
wicked
confidence
and
truste
did
pollute
and
defile
the
Vertues
of
the
Pharisie
,
that
hys
Integritie
which
was
commendable
in
the
sighte
of
the
worlde
,
was
of
no
pryce
before
God
:
euen
so
the
Publicane
being
furthered
with
no
merites
of
Workes
,
obtayned
Righteousnesse
onely
by
Begging
Pardon
and
that
,
because
he
had
no
other
confidence
but
only
in
the
clemencie
and
goodnes
of
God
.
But
it
seemeth
very
absurde
that
all
men
should
be
alyke
in
this
poynte
,
Obiection
.
seeing
the
purity
of
Sainctes
doth
far
excell
this
which
is
in
the
Publican
.
Answer
.
We
answer
,
how
much
soeuer
a
man
hath
profited
in
the
true
Worshippe
of
God
,
and
in
holinesse
.
Yet
notwithstanding
if
we
consider
our
imperfection
still
,
wee
cannot
ryghtly
pray
in
any
other
forme
,
then
to
begin
wyth
the
confession
of
our
own
vnrighteousnes
.
For
although
some
more
some
lesse
,
yet
neuerthelesse
all
are
subiect
to
sin
.
Wherefore
there
is
no
doubt
,
but
that
Chryst
heere
prescribeth
a
●aw
vnto
all
men
:
as
if
he
should
say
,
that
then
we
please
God
,
when
wee
distrustyng
our
owne
workes
desire
to
be
reconcyled
vnto
God
.
And
verely
,
this
oughte
to
be
one
of
the
pillers
of
our
faith
,
namely
,
that
wee
are
accepted
of
God
,
not
that
we
haue
deserued
so
to
be
,
but
because
he
imputeth
not
to
vs
our
sins
.
Therefore
this
place
is
notable
,
not
so
much
for
that
it
ouerthroweth
the
righteousnes
of
workes
,
as
that
therby
we
vnderstand
what
it
is
to
be
iustified
,
namely
,
by
the
mere
grace
and
mercie
of
God
,
not
to
haue
our
sinns
imputed
vnto
vs
:
to
be
accepted
of
God
,
not
for
the
merite
of
works
,
but
through
Christe
:
as
saith
Saint
Augustine
,
We
are
first
iustified
,
&
afterward
sanctified
by
the
holy
ghost
.
(
For
euery
one
that
exalteth
himself
)
This
sentence
was
as
a
common
prouerbe
,
as
was
that
also
going
before
in
the
14.
Chapter
verse
11.
which
the
Lorde
vsed
in
the
23.
Chapter
of
Mathew
also
verse
12.
Where
this
is
expounded
.
R.
With
the
which
sentence
agreeth
this
saying
of
the
virgin
Marie
,
He
hath
put
downe
the
mightie
from
their
seate
,
Luk.
1.52
.
and
hath
exalted
the
humble
and
meeke
.
And
the
more
generall
and
common
that
this
sentence
is
,
the
more
dilligently
it
ought
to
bee
be
wayed
&
to
be
set
alway
before
oure
Eyes
,
that
in
prosperity
we
may
learn
to
feare
God
,
and
in
aduersitie
to
truste
in
him
alone
.
For
that
which
is
spoken
heere
is
commonly
seene
to
bee
true
,
both
among
men
,
and
also
before
God
,
euen
as
the
very
Examples
of
Things
doe
declare
,
if
so
be
thou
waigh
&
consider
a
right
,
what
it
is
to
exalte
,
and
what
to
humble
our selues
.
For
he
exalteth
himselfe
before
men
,
which
contemneth
other
in
respecte
of
himselfe
,
&
reprehendeth
all
other
mens
doings
,
and
onely
boasteth
and
commendeth
his
owne
.
Therefore
this
man
is
deiected
and
contemned
in
like
maner
of
men
.
And
he
humbleth
himself
whych
following
his
calling
sheweth
himself
dutifull
and
lowly
to
euery
one
.
And
he
which
thus
behaueth
himselfe
toward
men
is
also
exalted
of
men
.
But
he
exalteth
himselfe
before
God
which
ascribeth
righteousnes
to
his
own
power
,
and
not
onely
that
,
but
also
al
the
giftes
of
God
.
So
that
Pharisie
,
by
whome
the
parable
was
tould
exalted
himself
.
Da
34.27
.
So
Nabuchodonoser
the
King
of
Babilon
exalted
him self
.
2.
Ki.
15.2
.
So
Absolon
exalted
himself
thinking
himself
more
worthy
of
the
Kingdome
then
hys
Father
.
So
Herode
exalted
himselfe
,
Act.
122.2
when
he
heard
this
shout
.
(
The
voice
of
a
God
,
and
not
of
a
man
.
But
what
happened
vnto
these
?
Surely
euen
the
same
which
is
pronounced
in
this
Generall
Sentence
.
The
more
highlie
they
exalted
them selues
,
the
greater
was
theyr
fall
.
Againe
they
humble
themselues
,
before
God
,
which
feele
theyr
sinnes
and
haue
a
humble
Spirit
and
contryte
heart
for
theyr
sins
and
iudge
themselues
worthy
of
eternal
deth
▪
This
is
not
fained
,
but
true
humillity
:
thys
is
not
hypocrisie
,
but
true
confession
.
Thus
the
Publicane
humbled
hymselfe
,
whych
acknowledged
hymself
to
be
a
sinner
and
vnworthy
to
lift
vp
his
eyes
to
heauen
.
So
Dauid
humbled
himselfe
saying
.
Haue
Mercye
on
me
O
Lord
for
I
am
weake
:
Heale
me
O
Lorde
,
Psa.
6
3.
for
my
bones
are
vexed
.
So
Paule
also
humbled
himself
when
he
sayde
.
1.
Ti.
1.15
.
Chryste
Iesus
came
into
the
Worlde
to
saue
sinners
whereof
I
am
chiefe
.
But
what
happened
vnto
these
?
Surely
,
euen
the
very
same
whych
Chryst
pronounceth
here
shall
happen
to
the
humble
.
For
the
more
depely
they
are
cast
downe
,
the
more
highly
they
are
exalted
againe
.
Wherefore
in
highe
&
loftie
Maiestie
,
and
amiddest
the
moste
excellent
giftes
of
GOD
,
wee
must
feare
the
Iudgement
of
GOD
,
and
muste
not
thinke
arrogantely
of
oure
selues
least
we
be
cast
from
alofte
into
the
bottomlesse
pit
of
Hell
.
15.
They
brought
also
vnto
him
Infantes
,
that
hee
shoulde
touche
them
:
which
when
his
Dysciples
sawe
they
rebuked
them
.
R.
When
our
Lorde
IESVS
Chryst
was
Famous
both
by
Doctrin
and
by
myracles
all
sortes
of
men
ran
vnto
him
,
some
one
way
affected
and
some
another
:
but
the
better
sore
came
vnto
him
:
eyther
being
in
healthe
to
heare
his
sermons
,
and
to
learne
the
true
way
to
Saluation
.
Or
else
sicke
and
diseased
to
get
theyr
health
.
Seeing
therefore
Chryst
disdained
and
rected
not
any
sorte
of
men
,
Parents
brought
theyr
Chyldren
also
vnto
him
:
not
that
their
Infants
myght
heare
the
Sermons
of
Chryste
,
or
might
be
cured
from
this
or
that
kinde
of
Disease
,
but
only
that
CHRIST
might
touch
them
:
that
he
might
pray
for
them
:
and
laying
his
Handes
vpon
them
,
might
blesse
them
,
as
we
haue
shewed
in
the
19.
Chapter
of
Mathew
Verse
.
13.
Where
you
may
Reade
the
Exposition
of
the
rest
vnto
the
31.
verse
following
.
31.
Iesus
toke
vnto
him
the
twelue
,
and
sayde
vnto
them
.
Behould
we
go
vp
to
Hierusalem
,
and
al
things
shall
bee
fulfilled
to
the
son
of
man
that
are
written
by
the
Prophets
.
Ma
20.17
Mar.
10.32
C.
The
purpose
of
CHRIST
in
these
wordes
is
to
admonishe
his
Disciples
,
because
the
time
of
his
passion
was
at
hande
,
and
to
prouide
aforehand
that
they
might
be
incouraged
,
hee
seeing
howe
they
woulde
be
made
afeard
in
time
to
come
.
And
a
double
confyrmation
might
be
gathered
out
of
these
Woordes
.
For
when
they
heard
that
to
be
foreshewed
,
which
they
saw
afterward
came
to
passe
,
they
could
not
but
acknowledge
Chryst
to
be
the
Sonne
of
God
.
The
other
confirmation
was
of
the
hope
of
the
Resurrection
.
For
hee
said
.
The
thyrd
day
hee
shall
rise
agayne
.
32.
For
hee
shall
bee
deliuered
to
the
Gentiles
,
and
shall
be
mocked
and
spytefully
intreated
and
spitted
on
.
R.
Heere
he
euidently
sheweth
that
al
the
Prophetes
,
Rom
4
●5
Lu.
24.25
and
.44
.
and
the
whole
Scripture
of
the
olde
Testament
hath
specyally
Respecte
hereunto
,
and
doth
aboue
all
other
thinges
handle
this
Argumente
,
teaching
that
CHRIST
must
be
deliuered
for
our
sins
,
and
rise
agayne
for
our
Iustification
.
When
hee
sayth
that
the
Scryptures
muste
be
fulfilled
,
he
plainly
teacheth
his
Disciples
,
that
all
Thynges
shall
happen
vnto
him
accordyng
to
the
will
of
his
Father
,
who
had
so
decreed
as
Testimony
was
geuen
in
the
Scryptures
.
34.
AND
they
vnderstoode
none
of
all
these
Thynges
:
and
this
saying
was
hyd
from
them
,
so
that
they
vnderstode
not
the
things
whych
were
spoken
.
R.
Thys
dulnesse
and
this
ignorance
sprange
from
no
other
Ground
,
then
thys
,
that
they
beynge
blynded
wyth
the
Opinion
concerninge
the
Carnall
Kingdom
of
Christ
could
vnderstand
none
of
all
these
thynges
whych
were
Prophesied
to
come
vpon
Christ
concerning
his
contumelies
&
afflictions
.
Here
therfore
we
se
the
weaknes
of
mans
wit
infected
with
a
peruerse
opinion
:
Many
thinke
that
the
disciples
were
so
made
afearde
with
the
preaching
of
afflictions
that
they
were
mad
as
men
out
of
theyr
wits
,
insomuch
that
they
vnderstoode
nothing
for
a
while
.
Whereby
we
see
how
greate
the
weakenesse
of
our
nature
is
.
The
Lord
is
neuer
absent
but
reacheth
out
his
hande
vnto
vs
:
but
we
will
not
receiue
the
same
.
Notwithstanding
we
acknowledge
that
this
admonition
profited
the
disciples
.
For
afterwardes
they
began
to
remember
them
,
so
that
they
were
not
altogether
vnprofitable
,
though
at
the
firste
they
profited
nothinge
.
So
that
when
we
profite
not
at
the
first
in
the
worde
of
GOD
,
wee
must
not
be
discouraged
:
For
the
word
wil
haue
his
force
in
due
time
.
(
And
this
sayinge
was
hid
from
them
]
C.
The
second
&
thyrd
time
these
woordes
are
repeated
to
shewe
that
the
dulnesse
in
the
Apostles
was
greate
,
in
that
they
knewe
not
to
what
ende
the
words
of
Chryste
were
spoken
.
And
S.
Luke
dothe
propounde
and
so
oftentimes
repeate
the
infirmitie
of
the
Apostles
not
to
follow
the
same
,
not
to
flatter
our selues
in
our
rudenesse
and
ignorance
,
not
also
for
the
same
to
contenme
the
Gospel
preached
by
the
Apostles
,
but
that
glory
may
be
geuen
to
God
alone
.
For
afterwards
the
APOSTLES
shewed
mighty
signes
and
wonders
,
and
proclaymed
the
Kingedome
of
Chryste
throughout
the
whole
world
.
But
because
they
were
very
rude
men
as
they
are
described
in
this
place
to
bee
,
it
is
manifest
that
the
glory
belongeth
not
vnto
men
but
to
Christe
alone
.
A.
who
at
the
laste
endued
them
with
great
power
from
heauen
.
Read
the
story
following
in
the
20
cap
of
Mat.
verse
.
29.
❧
THE
XIX
.
CAP
,
AND
IESVS
ENTEred
in
,
and
went
throughe
Iericho
.
C.
Hereby
it
appeareth
how
litle
curious
Luke
was
in
obseruing
the
order
of
times
.
For
after
he
declared
the
Miracle
which
he
shewed
vppon
the
blind
Beggar
when
he
was
gone
out
of
Iericho
.
He
now
recited
what
hapned
in
the
city
of
Hiericho
.
2.
And
beholde
,
there
was
a
man
named
Zacheus
,
which
was
the
chief
amonge
the
Publicanes
,
and
was
rich
also
.
C.
Wee
haue
heere
set
before
vs
a
notable
Example
of
Repentance
in
thys
Zacheus
being
one
of
the
chiefe
among
the
Publicanes
and
a
rich
man
,
The
which
doth
exaggerate
the
difficultye
of
conuersion
in
Zache
.
For
what
was
more
difficile
then
a
man
which
was
chiefe
of
Publicanes
and
rich
also
,
to
seeke
Chryst
,
and
for
the
desyre
he
had
to
see
him
to
clymbe
into
the
Top
of
a
Tree
.
This
shewed
a
singuler
and
feruent
desire
to
see
Chryst
,
which
Rych
men
commonly
disdaine
to
do
.
It
may
be
also
that
others
desired
to
se
Christ
but
there
is
good
cause
why
Luke
maketh
mention
of
this
man
aboue
all
others
,
both
for
the
quallity
of
the
person
,
and
also
for
the
wonderfull
conuersion
of
the
man
which
was
sodaynelie
wrought
.
S.
Hereby
we
see
that
Rych
men
may
be
saued
though
it
seeme
vnpossible
vnto
men
.
For
those
Thyngs
which
are
impossible
with
men
ar
possible
with
God
.
3.
And
he
sought
meanes
to
see
Iesus
what
he
should
be
,
and
coulde
not
for
the
preasse
,
because
he
was
little
of
stature
.
B.
We
must
note
here
the
order
of
iustification
in
Zache
,
and
the
force
of
repentance
.
First
,
he
was
moued
with
a
desire
to
see
Christ
by
the
fame
which
he
heard
euery
where
of
him
,
and
by
the
spirite
of
the
Father
drawing
him
to
the
Sonne
.
C.
For
although
faith
as
yet
was
not
framed
in
Zache
,
yet
notwithstanding
this
was
a
certeine
preparatiue
.
For
he
could
not
so
gretly
desire
the
sight
of
Christ
,
without
a
heauenly
motion
,
to
that
ende
which
by
&
by
followed
.
For
some
no
doubt
were
driuen
by
vaine
curiosity
,
to
come
also
from
far
to
se
Christ
:
but
the
end
and
successe
declared
that
the
seede
of
pietie
was
included
in
the
minde
of
Zache
:
so
the
Lord
oftentimes
before
he
manifest
himselfe
vnto
men
,
dothe
inspyre
them
with
a
blynd
affection
by
which
they
were
caried
vnto
him
,
as
yet
hidden
and
vnknowne
vnto
them
.
And
although
they
haue
no
reason
for
that
which
they
doe
,
yet
notwithstanding
they
loose
not
theyr
Laboure
,
for
Chryst
will
shewe
himselfe
vnto
them
in
due
time
.
B.
Wherefore
wee
must
note
in
Zacheus
this
feruent
desire
of
seeing
Chryst
,
who
doth
not
onelie
desire
to
see
,
but
doth
also
declare
wyth
what
zeale
hee
was
mooued
.
Let
vs
brynge
the
like
mynde
,
and
Christ
wil
meete
with
vs
.
But
whereof
commeth
this
desire
?
Surely
,
not
of
Flesh
,
but
onely
of
the
Spyrite
of
God
,
who
so
worketh
in
vs
,
that
we
our selues
seme
Authors
,
Rich
men
which
are
to
them selues
,
had
rather
haue
one
farthing
then
the
sight
of
Chryst
.
Therefore
this
preparation
of
Zache
came
of
God
and
not
of
himselfe
.
A.
For
what
can
we
doe
of
our selues
else
,
but
draw
our selues
more
&
more
from
God
?
Therefore
wee
must
note
that
which
the
Apostle
saith
.
It
is
GOD
which
worketh
in
you
both
the
will
and
also
the
worke
according
to
hys
good
will
.
Phi.
2.13
.
4.
And
hee
ran
before
,
and
clymed
vp
into
a
wilde
figge
tree
,
to
see
him
,
for
he
was
to
come
that
way
.
R.
Luke
here
geueth
vs
to
vnderstand
that
Zache
had
knowledge
and
feling
of
his
sinne
,
and
thought
in
himselfe
that
God
would
not
suffer
his
wickednesse
and
deceyte
to
goe
alwais
vnpunyshed
and
that
hee
heard
say
that
a
certayne
man
called
Iesus
went
abroad
,
whom
men
reported
to
bee
Chryste
,
whych
forgaue
sinnes
,
and
promised
vnto
men
willing
to
repente
,
the
Kingdome
of
God
.
Hereuppon
then
he
being
inflamed
with
a
desire
to
haue
Remission
of
sinnes
,
first
of
all
desiered
to
se
who
Iesus
was
:
but
when
he
coulde
not
see
because
of
the
preasse
of
people
he
ran
before
and
clame
into
the
toppe
of
a
wylde
figge
tree
.
Whereby
appered
his
exceeding
desire
to
see
Chryste
.
B.
For
rich
men
for
the
moste
part
are
proud
and
full
of
disdaine
,
and
loue
to
seeme
graue
,
specially
before
a
greate
multitude
of
men
.
But
this
man
though
he
were
riche
and
in
his
state
and
calling
a
prince
,
was
notwithstandinge
not
ashamed
in
the
sight
of
the
whole
multitude
to
clyme
vp
into
a
tree
lyke
a
Boy
:
the
which
peraduenture
hee
would
not
haue
don
if
so
be
any
prince
of
this
world
had
passed
by
.
But
nowe
he
regardeth
not
the
scoffes
&
scornes
of
men
.
so
that
hee
may
see
Chryst
.
Whereby
we
may
gather
that
Zache
sought
in
Iesus
more
than
the
outward
sight
of
his
person
.
5.
And
when
Iesus
came
to
the
place
he
looked
vp
and
saw
him
,
&
said
vnto
him
,
Zache
,
come
,
downe
at
once
:
for
to
day
I
must
abide
at
thy
house
.
C.
This
is
a
singular
example
of
grace
,
in
that
the
Lorde
preuenteth
Zache
,
and
tarrieth
not
bis
bidding
,
but
of
his
owne
accorde
biddeth
himselfe
to
be
his
guest
.
We
know
how
odious
and
detestable
the
name
of
a
Publicane
was
at
that
time
,
the
which
Luke
a
little
after
expresseth
.
Notable
then
was
the
humanity
of
the
Sonn
of
God
,
to
come
vnto
him
,
whome
the
common
sorte
of
people
did
hate
,
and
that
vnrequested
.
But
it
is
no
maruel
if
he
vouchsafe
so
to
honour
him
,
whom
he
had
drawen
vnto
him
before
by
the
secrete
motion
of
the
holy
Ghost
:
bycause
it
was
a
more
excellent
gifte
to
dwell
in
his
heart
,
them
to
enter
into
his
house
.
S.
therfore
he
reiecteth
not
this
Publicane
,
but
willingly
without
bidding
he
came
home
to
his
house
:
who
durst
not
presume
to
request
him
.
So
in
like
maner
hee
is
ready
to
receiue
euery
one
of
vs
,
so
that
there
be
in
vs
a
hearty
repentaunce
.
Furthermore
we
must
note
,
that
Zache
had
not
onely
that
which
he
desired
,
but
also
a
great
deale
more
:
for
he
had
Christ
to
be
his
guest
,
whom
he
desired
onely
to
see
.
Euen
so
God
giueth
vnto
vs
oftentimes
more
then
we
desire
,
or
than
we
loke
for
.
Therfore
let
vs
only
offer
our selues
vnto
him
,
and
he
will
giue
vs
much
more
than
our
heart
can
desire
.
A.
We
haue
many
examples
of
this
exceeding
goodnes
of
God
towardes
men
in
the
holy
Scriptures
,
which
testifie
that
godly
men
haue
receiued
much
more
than
either
they
desired
or
hoped
for
.
Phi.
2.13
6.
And
he
came
downe
hastely
,
&
receiued
him
ioyfully
.
R.
Here
nowe
,
Faith
euidently
bursteth
forth
,
and
sheweth
it selfe
in
Zache
,
which
was
before
but
begunne
in
him
.
Hee
did
not
onely
without
delay
speedely
obay
Chryst
,
who
called
him
out
of
the
tree
,
and
also
receyued
him
to
his
house
with
great
ioy
,
but
also
entertained
him
into
his
hart
and
minde
with
great
Faith
.
C.
In
that
therefore
he
obayeth
so
redily
and
speedely
comming
down
from
the
tree
receiued
Chryst
ioyfully
,
wee
may
therein
more
euidently
behold
the
power
and
direction
of
the
holy
ghoste
.
For
although
hee
were
not
as
yet
endued
with
a
pure
Faith
,
yet
notwithstanding
this
Docillitie
and
Obedience
was
the
beginning
of
Faith
.
S.
For
it
is
manifest
that
this
obedience
came
not
from
man
,
specially
from
a
rich
man
,
but
from
the
spirit
of
God
.
7.
AND
when
they
all
saw
it
they
murmured
saying
,
that
he
was
gone
in
to
tarry
with
a
man
that
is
a
sinner
.
C.
The
towne
dwellers
,
and
peraduenture
some
of
those
that
followed
Chryste
murmured
because
he
wente
in
to
tarry
with
a
man
of
euill
Fame
,
and
specially
without
bidding
.
Euen
so
the
Worlde
neglectynge
the
Grace
of
God
offered
vnto
it
can
not
abyde
that
the
same
should
bee
offered
elsewhere
.
But
let
vs
see
what
an
vniuste
and
wicked
murmurynge
this
was
.
They
thinke
it
absurde
that
Chryst
should
geue
so
much
honor
vnto
a
wicked
man
.
For
this
word
(
Sinner
)
in
this
place
(
as
in
many
other
places
also
is
not
taken
in
the
common
sence
,
but
it
signifieth
a
man
of
filthy
and
most
wicked
life
.
Admit
that
Zache
were
such
a
one
,
yet
for
all
that
they
should
haue
considered
Chryste
chose
him
to
be
his
hoste
.
For
whyle
they
murmure
without
the
doares
the
Lord
within
,
setting
forth
the
Glorye
of
his
name
,
doth
refute
theyr
wicked
cauill
.
For
the
conuersion
of
Zache
was
a
wonderfull
worke
of
God
:
neyther
was
there
any
cause
why
they
should
note
Zache
of
Infamy
.
He
was
a
receiuer
of
Tribute
,
a
tolle-gatherer
:
but
to
gather
tolle
or
Tribute
was
of
it selfe
no
Offence
:
but
this
order
was
therefore
hated
and
ill
spoken
of
amonge
the
Iewes
,
because
they
thoughte
nothing
more
vnmeete
then
that
they
should
be
Tributaries
.
But
whatsoeuer
Zache
was
,
yet
notwithstanding
the
humanity
of
Chryst
was
lawdable
and
not
to
be
blamed
in
that
he
denied
not
to
helpe
a
miserable
man
,
to
bryng
him
from
destruction
to
Saluation
.
So
that
he
cared
not
for
offence
,
but
executed
the
will
of
his
father
.
With
the
lyke
fortitude
&
bouldnesse
all
the
ministers
of
Gods
worde
oughte
to
bee
endued
that
they
may
more
regarde
the
Saluation
of
one
Soule
,
then
they
doe
accounte
of
the
murmuringes
of
Ignoraunt
and
wycked
med.
B.
Furthermore
,
these
murmurers
shewe
what
wicked
cauillers
they
were
,
because
in
murmurynge
agaynste
Chryste
,
they
accused
his
Father
which
sente
him
,
whose
comming
was
profitable
as
may
be
gathered
by
the
aunswer
of
Zache
.
By
which
answer
we
may
beholde
the
fruit
whych
spryngeth
by
the
comming
of
Chryst
.
For
he
had
increased
his
riches
to
the
hurt
of
many
,
and
now
he
doth
not
only
restore
that
which
he
had
wrongfully
taken
,
but
geeueth
also
the
halfe
of
his
goods
to
the
poore
.
This
verely
is
the
worke
of
GOD
:
against
the
which
whosoeuer
shall
speake
shall
be
eniurious
vnto
GOD
.
8.
And
Zache
stoode
forth
and
sayde
vnto
the
Lorde
.
Beholde
Lord
the
halfe
of
my
Goods
I
geue
vnto
the
poore
,
and
if
I
haue
defrauded
any
man
,
I
restoare
him
fower
fould
.
R.
These
thinges
which
follow
in
Zache
are
true
workes
and
good
in
dede
,
and
such
as
the
word
of
God
requireth
pertayning
to
the
Lawfull
Fruits
of
Repentaunce
.
By
this
successe
we
oughte
to
iudge
of
the
deede
of
Chryste
.
(
Beholde
Lorde
the
one
halfe
of
my
Goodes
)
C.
These
are
the
wordes
of
one
truely
acknowledging
his
sinne
,
&
touched
with
the
Spyrite
of
God
to
begin
to
leade
a
new
Life
.
And
this
conuersion
of
Zache
is
described
by
the
fruites
and
external
signes
.
Because
it
was
likely
that
he
increased
his
ryches
to
the
losse
and
hurte
of
manie
,
he
was
ready
to
restore
foure
foulde
.
Furthermore
,
hee
geeueth
the
one
halfe
of
his
goods
to
the
poore
.
Some
man
may
geeue
all
his
goods
to
the
poore
,
whose
Liberallity
notwithstandinge
is
nothinge
esteemed
before
GOD
:
but
althoughe
there
is
no
mention
made
heere
of
inwarde
repentaunce
,
yet
neuerthelesse
Luke
meaneth
that
from
that
onely
Roote
there
sprange
a
Godly
desire
which
he
commendeth
in
Zache
.
Euen
as
Paule
speaking
of
Repentaunce
exhorteth
vs
to
these
Duties
by
which
men
may
know
that
we
are
renued
,
saying
.
Let
him
that
stoale
steale
no
more
,
but
rather
let
him
labor
with
his
hands
the
thing
that
is
good
,
that
he
may
helpe
the
poore
and
needy
.
3.
Ki
3.12
.
Luke
.
1.13
Therefore
wee
must
begin
with
the
heart
,
but
our
repentance
must
also
be
declared
by
good
workes
:
not
that
by
this
satisfaction
wee
may
redeme
the
punishment
which
we
haue
deserued
before
God
:
for
we
cannot
make
satisfaction
to
god
:
for
them
we
should
ouerthrow
the
benefit
of
Christs
death
.
This
Zache
doth
not
redeme
the
punishment
which
he
had
deserued
before
God
,
but
blotteth
out
the
offences
made
before
men
.
If
a
man
haue
done
any
man
wronge
he
ought
to
make
restitution
.
For
this
is
Chrystian
recompence
to
come
into
fauor
with
him
whom
thou
hast
hurt
.
This
doth
Zache
:
he
forsaketh
hys
fraude
,
deceipte
,
and
oppression
,
and
he
promiseth
also
to
geue
one
halfe
of
his
goods
to
the
poore
.
C.
And
let
vs
note
that
Zache
doth
not
offer
vnto
God
the
pray
of
his
Rapine
and
Robbery
as
many
rich
men
do
which
geue
vnto
God
parte
of
theyr
euill
gotten
Goodes
that
they
may
haue
more
liberty
to
oppresse
and
deceiue
afterwarde
,
and
that
the
Iniuries
done
aforetime
may
escape
vnpunished
:
but
Zache
doth
so
sacrifice
the
one
halfe
of
his
goods
to
God
,
that
hee
intendeth
to
make
recompence
for
all
the
wrongs
he
had
done
.
Whereupon
we
gather
that
the
remainder
of
his
goods
after
satisfaction
,
were
well
and
lawefullie
gotten
.
So
that
Zache
was
not
onelie
ready
to
make
restitution
of
whatsoeuer
he
had
gotten
by
fraude
,
but
also
geueth
his
iust
and
rightly
gotten
patrimony
to
the
poore
.
Wherby
he
sheweth
that
of
a
wolfe
he
is
not
only
become
a
sheepe
,
but
also
a
Shepeherd
.
Moreouer
Zache
by
his
example
hath
not
necessarilie
tyed
all
men
to
geue
a
way
halfe
theyr
goods
:
but
wee
must
onely
obserue
the
rule
which
the
Lord
prescribeth
heere
,
namely
that
we
consecrate
our selues
,
and
al
that
we
haue
to
a
holy
and
Godly
vse
,
and
so
it
will
come
to
passe
that
euery
man
shal
help
the
poore
as
hee
is
able
.
R.
Charite
ought
to
moderate
all
these
thinges
.
So
the
widow
caste
onely
two
mites
into
the
Treasurie
,
Lu
,
2i
,
1
Ma.
10.42
and
had
her
commendation
of
the
Lord
.
So
a
Cup
of
cold
water
geuen
hath
his
reward
.
And
S.
Paule
sayth
.
For
if
there
be
firste
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
&
not
according
to
that
he
hath
not
.
Truly
not
that
other
be
set
at
ease
,
and
yee
brought
into
combrance
,
&c.
2.
Co.
8.12
And
againe
:
He
which
soweth
lyttle
shall
reape
litle
:
2.
Co.
9.6
.
and
he
that
soweth
in
geuing
largely
and
frely
shal
reap
plentiously
.
Let
euery
man
doe
as
he
hath
purposed
in
his
heart
,
not
grudgingly
or
of
necessity
:
For
God
loueth
a
chearefull
Geuer
.
Therefore
,
in
that
Zache
geeueth
the
one
halfe
of
his
goods
vnto
the
poore
,
it
is
not
the
prescripte
and
ordinaunce
of
Christ
as
touching
the
quantie
:
but
it
is
the
willing
Liberallity
of
that
faith
and
Charitie
in
Zache
.
If
he
had
promised
to
haue
geuen
but
the
thyrd
part
of
his
goods
,
Chryst
would
not
haue
reiected
the
same
,
who
vouchsafeth
to
receiue
a
cup
of
co●de
water
so
that
it
come
from
a
sincere
affection
of
the
gieuer
.
Therefore
let
vs
learne
of
thys
man
to
bryng
forth
the
fruites
of
true
repentaunce
.
9.
Iesus
sayd
vnto
him
.
This
Day
is
Saluation
come
to
this
House
:
because
that
he
is
also
the
Chylde
of
Abraham
.
C.
Chryst
gieuing
testimony
vnto
Zache
,
pronounceth
that
there
is
no
deceipte
or
dissimulation
in
him
:
and
yet
notwithstanding
hee
doth
not
ascrybe
the
cause
of
saluation
to
Zaches
good
workes
:
but
because
that
conuersion
was
an
assured
pledge
of
Gods
adoption
,
he
doth
iustly
thereof
gather
that
the
same
house
was
the
heyre
of
Saluation
.
And
this
is
the
meanynge
of
Chrystes
wordes
.
For
,
because
Zache
was
one
of
the
Sonnes
of
Abraham
he
affirmeth
that
his
house
was
saued
and
he
which
will
be
reckened
among
Abrahams
Chyldren
must
necessarily
follow
his
Faith
.
Yea
the
Scripture
geueth
this
prayse
properly
to
Fayth
,
that
it
discerneth
the
true
Children
of
Abraham
from
forreners
.
Therefore
let
vs
know
that
the
same
is
commended
in
Zache
,
for
the
which
it
came
to
passe
that
his
workes
were
acceptable
vnto
God
.
And
there
is
no
doubte
but
that
Zache
was
taught
by
Chryste
before
he
was
conuerted
.
Wherfore
this
was
the
beginning
of
Saluation
to
heare
Chryst
preaching
concerning
the
free
mercie
of
God
,
concerning
the
reconcilliation
of
men
vnto
him
,
and
concerning
the
redemption
of
the
Church
and
that
this
Doctrine
was
to
be
imbraced
by
Faith
.
Therefore
not
onelie
Liberallity
is
commended
in
Zache
,
but
Faith
also
by
which
his
Workes
were
accepted
.
And
whereas
Chryst
saith
that
saluation
is
come
to
this
house
,
hee
meaneth
the
person
of
Zache
.
For
because
God
when
he
adopteth
the
mayster
of
the
house
,
promiseth
that
hee
will
bee
the
God
of
the
whole
house
also
,
by
righte
Saluation
is
extended
from
the
head
to
the
whole
body
.
A.
Wee
see
also
heere
that
to
bee
true
whych
the
Lord
said
to
the
Rulers
of
that
people
.
Ma.
21.31
The
Publicanes
and
Harlots
shal
enter
into
the
Kingdome
of
God
before
you
:
10.
For
the
Sonne
of
man
is
come
to
seeke
and
to
saue
that
whych
was
lost
.
R.
In
these
wordes
Chryst
maketh
answere
vnto
theyr
murmuring
whych
sayde
that
he
went
to
tarry
wyth
a
man
that
was
a
sinner
:
the
whych
hee
confuteth
by
his
office
,
which
is
to
seke
and
to
saue
sinners
C.
Moreouer
lest
the
former
Life
of
Zache
might
seeme
to
haue
excluded
him
from
saluation
.
Chryst
beginneth
first
with
his
office
prouinge
thereby
that
there
was
nothing
in
this
conuersion
or
change
which
ought
to
offend
any
man
:
because
hee
was
sente
of
the
Father
to
saue
those
which
were
loste
.
R.
For
they
whych
are
stronge
haue
no
neede
to
the
Physition
,
but
they
that
are
sicke
.
Ma
9.12
.
This
sentence
of
Chryst
verely
is
a
Golden
sentence
,
setting
forth
vnto
vs
the
chiefe
&
proper
Office
of
Chryst
for
that
which
hee
came
into
this
Worlde
.
For
they
which
are
afflicted
,
and
are
at
the
brink
of
destruction
,
thinke
because
of
theyr
miserie
that
they
are
not
regarded
of
Chryste
,
and
that
there
is
no
way
for
them
,
by
which
they
may
attaine
Saluation
.
But
Chryst
for
this
cause
specially
came
into
the
world
to
seeke
and
saue
that
which
was
loste
.
One
perisheth
with
sinnes
,
another
with
sickenes
,
another
with
pouertie
,
another
with
infamy
,
and
another
with
the
horror
of
death
,
and
of
hell
.
What
then
?
Shall
we
therefore
dispayre
?
God
forbid
.
But
we
must
then
specially
bee
of
good
chere
,
&
hope
&
trust
for
the
best
.
For
Chryste
came
not
because
wee
first
soughte
him
,
but
to
seeke
vs
,
&
not
onely
to
seeke
vs
,
but
also
to
saue
vs
:
and
to
saue
not
that
whych
was
whole
and
in
good
case
,
but
that
which
was
loste
.
Read
the
selfe
same
sentence
in
the
18.
Chapter
of
Math.
Verse
11.
The
which
Saint
Paule
expoundeth
thus
.
It
is
a
sure
saying
&
by
all
meanes
worthy
to
be
receiued
that
Iesus
Chryste
came
into
the
World
to
saue
sinners
.
1.
Ti.
1.15
11.
And
as
they
heard
these
thinges
he
added
and
spake
a
parable
because
he
was
nighe
to
Hierusalem
,
and
because
they
thoughte
that
the
Kingdom
of
God
,
should
shortly
appeare
.
R.
Now
followeth
the
parable
of
a
certaine
nobleman
,
who
going
into
a
far
Countrey
to
receiue
a
Kyngedome
,
&
calling
his
Seruants
vnto
him
,
gaue
vnto
euery
one
of
them
a
Pounde
,
that
in
his
absence
they
might
bee
occupyed
.
And
,
vpon
what
occasion
Christ
toulde
this
parable
,
the
Euangelyste
sheweth
in
few
and
manifest
wordes
.
BV.
The
Disciples
(
as
we
haue
said
oftentimes
)
thought
that
the
Kyngedome
of
Chryst
should
be
Carnal
and
Earthly
,
and
that
it
should
euen
shortly
begin
at
Hierusalem
.
Wherefore
the
Lord
sheweth
that
his
kingdom
shall
be
celestiall
:
and
that
he
would
ascend
into
heauen
when
he
had
disposed
and
ordered
his
Apostles
,
and
geuen
to
them
the
holy
Ghost
to
go
forth
into
the
whole
worlde
,
that
is
to
say
,
to
brynge
them
by
the
preaching
of
the
world
to
the
Kingdome
of
Chryst
.
C.
Howe
bee
it
this
is
monsterous
ignoraunce
,
that
the
disciples
being
so
oftentimes
taughte
concerning
the
Death
of
Chryste
at
hand
,
would
notwithstandynge
styll
talke
of
his
kingdome
.
And
here
was
a
double
error
:
First
,
that
they
immagined
a
blessed
rest
without
the
crosse
,
Secondly
:
because
they
iudged
of
the
Kingdome
of
God
by
carnall
reason
.
Whereby
it
doth
appeare
how
slender
and
obscure
their
Faith
was
.
For
although
they
had
tasted
the
hope
of
the
Resurrection
,
yet
notwithstanding
it
was
so
small
that
they
held
nothynge
firme
and
certaine
concerning
Chryst
.
They
beleue
the
redemer
which
was
promised
longe
before
,
whereby
they
conceiue
the
hope
of
the
renouation
of
the
Church
,
but
the
same
knowledge
tourneth
by
and
by
into
fained
immaginations
,
which
either
peruerte
or
obscure
the
force
of
his
Kingdome
.
This
is
brutish
dulnesse
to
hasten
to
the
Triumph
before
the
battayle
was
begun
:
specially
seeing
Chryst
a
litle
before
toulde
them
that
a
sharpe
and
and
shamefull
death
tarried
for
him
.
A.
Thus
we
see
that
many
infirmities
remaine
in
the
Sainctes
,
and
greate
imbecillity
of
faith
oftentimes
,
to
the
ende
we
may
know
that
Saluation
commeth
of
God
,
and
might
craue
of
hym
daily
the
increase
of
our
faith
.
12.
He
sayd
therefore
.
A
certain
noble
man
went
into
a
farre
countrey
to
receiue
for
himselfe
a
kingdom
and
to
come
agayne
.
R.
Fyrst
let
vs
see
heere
whome
thys
Noble
man
doth
represente
whych
wente
into
a
farre
countrey
to
receiue
a
kingdome
:
for
it
is
a
parable
.
Thys
Noble
man
is
our
Lord
and
sauiour
Iesus
Chryste
.
For
he
goeth
nowe
to
Hierusalem
not
to
receiue
an
Earthly
or
Corporall
Kingdome
(
as
the
Apostles
dreamed
)
but
that
hee
myghte
goe
from
thence
into
a
far
Countrey
to
receiue
a
spyrituall
and
euerlasting
Kingdome
.
The
death
of
Chryste
is
his
going
.
A.
Euen
as
it
is
sayde
in
Iohn
.
Before
the
feast
of
passouer
Iesus
knowing
that
the
hower
was
come
that
he
must
goe
out
of
the
World
to
the
Father
.
&c.
Iho.
13.
●
(
Into
a
farre
Countrey
.
C.
The
farre
Countrey
,
signifieth
all
that
time
in
the
which
Christe
is
absent
from
vs
,
euen
from
his
death
vntil
his
comming
againe
to
Iudgement
in
the
last
day
as
wee
haue
shewed
in
Math.
(
To
receiue
for
himself
a
Kingdom
)
R.
The
resurrection
of
Chryste
from
death
and
his
assention
into
heauen
is
a
receiuing
of
the
heauenly
kingdom
the
which
Kingdome
Chryst
hathe
so
receiued
that
he
hath
not
forsaken
hys
Church
(
for
he
said
.
Ma.
28.29
.
I
will
bee
wyth
you
vnto
the
end
of
the
world
)
But
because
hee
doth
not
rule
in
thys
world
a
corporall
kingdome
.
A.
For
thus
he
testefieth
concerning
the
condition
of
this
Kingdome
.
Iho.
18.39
My
kingedome
is
not
of
this
Worlde
(
And
to
come
agayne
.
)
S.
That
is
to
say
,
in
his
second
comming
to
Iudgemente
.
A.
For
it
was
sayd
vnto
the
Galileans
which
behelde
and
wondered
at
hym
as
he
entered
into
heauen
.
Yee
men
of
Galile
why
stand
yee
gasing
vp
into
heauen
?
Act.
1.11
.
Act.
3.19
.
Phi.
3.20
1.
The.
4
16.
This
same
Iesus
whome
yee
see
taken
vp
into
heauen
shall
so
come
euen
as
yee
haue
seene
him
goe
into
heauen
.
S.
Peter
also
hath
the
like
.
13.
And
hee
called
his
ten
Seruants
and
deliuered
them
ten
pieces
of
money
saying
vnto
them
Occupy
till
I
come
.
A.
The
Euangelist
Mathew
expresseth
not
the
number
of
the
Seruantes
as
doth
our
Euangelist
heere
:
Ma.
25.14
but
he
maketh
mention
of
a
greater
summe
of
money
R.
Therefore
when
Chryste
toke
this
Iourney
,
he
called
his
tenne
Seruauntes
,
and
gaue
vnto
them
ten
poundes
to
euery
one
a
pounde
,
that
they
might
be
occupyed
in
the
tyme
of
his
absence
.
These
Seruaunts
ar
the
Apostles
and
preachers
of
the
word
to
whome
Chryst
committed
the
Offyce
and
ministerie
of
preachinge
the
Gospell
.
For
by
the
Gospell
as
the
church
is
builded
,
so
the
Riches
of
Christ
are
increased
,
which
riches
are
men
obtaining
Saluation
by
faith
in
Chryste
.
To
euery
one
as
(
saith
S.
Paule
,
is
grace
geuen
according
to
the
measure
of
the
gifte
of
Chryst
.
Wherefore
,
hee
saith
.
When
he
ascended
into
heauen
he
led
Captiuitie
captiue
,
and
gaue
giftes
to
men
.
And
straite
after
the
same
Apostle
saith
.
Hee
gaue
some
Apostles
,
Ephe
,
4
.
7●
and.
11.
some
Prophetes
,
some
Euangelistes
,
some
Shepeheards
and
Teachers
to
the
gatheringe
together
of
the
Sainctes
into
the
worke
of
Mynistration
,
into
the
edefyinge
of
the
body
of
Christ
.
Furthermore
wee
vnderstande
here
all
those
which
are
called
by
the
Gospell
to
the
faith
of
Iesus
Christe
.
For
to
euery
one
of
these
GOD
hath
gieuen
proper
and
speciall
Gyftes
,
as
well
Spirituall
as
Corporall
.
There
are
diuersities
of
giftes
,
yet
but
one
spirite
,
and
there
are
differences
of
administrations
&
yet
but
one
Lord
,
&
there
are
diuers
maners
of
operations
,
yet
God
is
one
which
woorketh
all
in
all
.
Therefore
the
giftes
of
God
(
whether
they
belonge
to
the
mynde
as
knowledge
&
wisedome
:
or
to
the
body
,
as
health
comelinesse
Fortitude
,
Riches
,
and
such
like
)
are
geuen
to
this
ende
of
God
that
vntill
Chryst
come
to
iudge
the
quicke
and
the
Deade
,
euerie
one
may
bee
occupied
to
increase
the
Riches
of
our
Lorde
and
also
to
exercyse
in
them selues
faith
and
charity
.
For
when
the
Lord
gaue
vnto
his
seruants
these
poundes
,
he
commaunded
them
saying
(
Occupy
til
I
come
)
A.
What
it
is
to
occupy
,
and
why
the
lyfe
of
the
Godly
is
compared
to
occupying
we
haue
shewed
in
Mathew
.
R.
Hee
doth
not
occupy
well
,
who
being
Rych
oppresseth
the
Poore
and
pilleth
others
by
frawde
and
deceipt
,
but
he
is
well
occupyed
which
vseth
hys
riches
accordyng
to
the
wyl
of
the
Lord
,
to
help
the
Church
and
the
poore
.
Hee
doth
not
occupy
wel
which
being
endued
wyth
Power
,
abuseth
the
same
to
Tyrannie
,
but
which
bendeth
the
same
to
the
preseruing
of
the
common
Wealthe
,
and
of
the
Churche
.
Hee
doth
not
Occupy
well
,
which
hauynge
Wysedome
dysdayneth
other
in
Respecte
of
hymselfe
:
but
whych
geueth
Counsayle
to
such
as
wante
the
same
.
Therefore
euery
gifte
of
God
hathe
his
lawfull
occupation
which
must
be
followed
according
to
the
word
of
God
.
And
it
is
not
to
be
omitted
that
thys
noble
man
gaue
not
all
the
poundes
to
one
man
,
but
to
euery
seruant
a
pound
.
This
was
don
to
declare
that
hee
gieueth
nor
all
gifts
to
one
man
,
but
to
euery
man
his
seuerall
and
proper
gift
.
For
there
is
no
one
man
that
hath
all
gyftes
,
and
needeth
not
the
giftes
of
other
men
.
The
body
(
saith
S.
Paule
)
is
not
one
member
,
but
many
.
And
the
Eye
cannot
say
to
the
hand
.
I
haue
no
neede
of
thee
:
1.
Co.
12.14
.
neither
can
the
head
say
to
the
feete
.
I
haue
no
neede
of
you
.
&c.
14.
But
his
Citizens
hated
him
,
and
sent
a
messenger
after
him
saying
we
wil
not
haue
this
man
to
raign
ouer
vs
.
R.
The
citizens
of
Chryst
were
the
Iewes
.
For
Chyrst
was
promised
vnto
them
,
&
was
at
the
last
borne
of
theyr
stocke
.
They
ought
there
aboue
all
other
to
haue
acknowledged
Christ
theyr
king
,
but
these
were
the
first
of
all
other
that
reiected
him
,
that
he
might
not
raigne
ouer
them
.
For
this
is
to
send
a
message
,
Ioh.
1.11
.
and
to
say
(
Wee
will
not
haue
this
man
]
He
came
into
his
own
,
and
his
own
receiued
him
not
.
A.
Further
more
they
said
.
We
are
Moses
Disciples
.
Io.
9.28
We
know
that
God
spake
vnto
Moses
,
but
as
for
this
fellow
we
wot
not
whence
hee
is
.
And
againe
.
We
haue
no
King
but
Caesar
.
Io.
19.15
.
S.
Luke
also
sheweth
that
the
Rulers
of
the
Iewes
,
the
Elders
and
Scribes
and
Annas
the
chiefe
prieste
,
and
Caiphas
,
and
Iohn
,
and
Alexander
,
and
so
many
as
were
of
the
Priesthood
,
assembled
themselues
together
at
Hierusalem
after
the
Resurrection
of
Chryst
and
calling
the
Apostles
before
them
,
setting
forth
the
Kingdome
of
Chryst
by
the
preaching
of
the
Gospell
,
commaunded
them
with
threatenings
not
to
speake
or
to
teach
any
more
in
the
name
of
Iesu
.
Ac.
4
5.18
What
els
was
this
but
to
reiecte
Chryst
the
Chiefe
Kynge
&
Lord
,
and
with
presumptuous
bouldenesse
to
say
.
We
will
not
haue
this
man
raigne
ouer
vs
?
B.
Whereuppon
the
Apostle
Paule
spake
thus
vnto
the
Iewes
.
Act.
13.45
It
was
meete
that
the
Worde
of
God
should
first
haue
bene
spoken
to
you
,
but
seeing
yee
put
it
from
you
and
thinke
your selues
vnworthy
of
euerlasting
life
,
loe
wee
tourne
to
the
Gentiles
.
Moreouer
these
words
.
We
will
not
haue
this
man
to
raigne
ouer
vs
,
may
be
very
well
applyed
to
the
Turkes
&
Saracens
whych
deny
Iesus
Chryst
,
and
also
to
the
Papistes
which
persecute
the
Gospell
of
Chryst
.
Finally
the
Wicked
and
Impenitent
which
haue
most
neede
of
all
other
to
heare
the
preaching
of
the
Gospell
,
doe
notwithstanding
deride
and
dispyse
the
same
.
A
horrible
thinge
to
be
spoken
.
As
often
as
men
do
persecute
the
Gospel
,
&
deride
the
word
of
God
,
doe
sin
,
so
often
as
they
sende
a
messuage
vnto
Christ
and
say
.
Wee
will
not
haue
this
man
to
raigne
ouer
vs
.
The
Pope
which
fryeth
the
preachers
of
the
Gospell
in
the
fire
,
sendeth
after
Chryst
and
saith
.
Raigne
not
thou
after
me
,
but
Sathan
shall
Raigne
.
The
Dronkarde
sayth
.
Raigne
not
thou
ouer
me
O
Chryste
but
let
Bacchus
raigne
.
What
is
hee
that
is
able
to
number
them
whych
rebell
agaynst
Chryst
,
&
refuse
to
beare
his
yoake
.
15.
And
it
came
to
passe
that
when
he
had
receiued
his
kingdome
and
retourned
,
hee
commaunded
these
Seruants
to
be
called
vnto
him
to
whome
he
had
geuen
the
Money
to
wit
,
how
much
euery
man
had
done
in
occupying
.
A.
Concerning
the
returne
of
Christe
to
Iudgement
we
haue
spoken
before
.
R.
Chryst
in
this
time
doth
patientely
beare
the
messuages
,
the
which
notwithstanding
are
very
contumeliouse
,
he
winketh
and
holdeth
his
peace
,
but
he
will
not
alway
holde
his
peace
.
[
He
commaunded
these
Seruauntes
to
bee
called
)
R.
This
shall
bee
when
Chryst
shal
cal
men
before
him
,
to
whom
he
hath
geuen
giftes
whether
they
bee
corporall
or
spyrituall
.
And
therfore
in
another
place
he
saith
.
When
the
Sonne
of
man
commeth
in
his
Glory
,
and
all
his
holy
Angells
with
him
,
then
shall
hee
sit
vpon
the
Seate
of
his
Glory
,
and
all
Nations
shall
be
gathered
together
before
him
,
Ma.
25.31
and
he
shall
seperate
them
one
from
another
.
And
againe
hee
saieth
.
The
hower
commeth
when
they
that
are
in
the
graues
shal
heare
the
voice
of
the
Sonne
of
man
,
and
come
forth
,
they
that
haue
don
good
into
the
resurrection
of
Life
,
&
they
that
haue
done
euill
into
the
Resurrection
of
Condempnation
.
And
S.
Paule
saith
.
Wee
shall
all
be
brought
before
the
Tribunall
Seate
of
Chryste
,
Iho.
5.28
.
for
it
is
written
,
I
liue
,
(
saith
the
Lord
)
euery
knee
shall
bowe
before
me
,
and
euery
tongue
shall
confesse
vnto
God
.
Therefore
euery
one
of
vs
must
geue
an
accounte
vnto
God
.
Rom.
14.10
16.
Then
came
the
first
saying
Lord
thy
piece
hath
gained
ten
pieces
.
R.
Amonge
all
the
men
which
shal
bee
brought
before
the
Tribunal
Seat
of
Chryst
,
there
are
fower
orders
noted
vnto
vs
by
the
Seruauntes
and
Cytizens
in
this
parable
.
The
firste
Seruaunt
(
which
with
one
pound
gained
ten
poundes
,
and
hearde
it
sayde
vnto
him
.
Well
thou
good
Seruaunte
,
because
thou
hast
bene
Faithful
in
a
little
,
haue
thou
authority
ouer
ten
Cities
)
doth
signifie
that
sorte
of
men
which
haue
vsed
theyr
giftes
in
the
chyefeste
degre
of
Faith
and
Charitie
(
so
much
as
is
possible
to
be
done
in
this
mortal
fleshe
to
the
honor
of
God
,
and
to
the
profite
of
theyr
Neighbour
.
In
thys
Company
,
Moses
is
comprehended
,
whom
when
the
Lord
had
made
Ruler
ouer
the
people
of
Israell
,
rather
desiered
to
be
blotted
out
of
the
booke
of
the
lyuing
,
and
to
be
stoned
of
the
people
,
then
to
forsake
that
people
,
and
to
leaue
them
to
Destruction
.
Dauid
,
the
Prophetes
,
Paule
,
Ex.
32.32
.
and
other
the
Apostles
,
which
with
theyr
one
Pounde
gayned
ten
poundes
are
to
be
reckned
in
this
Order
,
that
is
to
say
,
whych
so
faythfully
followed
theyr
callyng
that
in
the
Iudgement
of
man
,
they
wanted
nothing
that
was
requisite
for
faith
&
Charitie
.
18.
And
the
second
came
saying
.
Thy
piece
hath
gained
fiue
pieces
.
R.
This
Seruaunt
signifieth
that
sort
of
men
which
with
meane
fayth
&
charity
walked
in
Gods
calling
.
Such
are
al
the
common
sort
of
Godly
men
which
by
faith
leade
a
life
irreprehensible
.
A.
which
alway
haue
this
before
theire
Eyes
,
Be
yee
holy
,
for
I
am
holy
.
1.
Pe.
1.16
Eph
,
5.11
,
20.
And
another
came
saying
.
Lorde
beholde
heere
is
thy
piece
whych
I
haue
layed
vp
in
a
Napkin
.
R.
This
thyrd
Seruaunt
which
layde
vp
his
money
in
a
Napkin
,
and
accused
his
mayster
of
Tyranny
,
representeth
the
thyrd
sorte
of
men
,
whych
are
Hypocrites
.
For
Hypocrites
because
they
wante
a
true
and
Liberall
sayth
in
God
through
Chryst
.
Fyrst
of
all
thynke
God
to
be
a
tyrant
.
For
the
maner
of
tyrantes
is
,
to
take
vp
that
whych
they
layed
not
downe
,
and
to
reap
that
which
they
sowed
not
,
that
is
to
say
,
to
take
that
which
is
other
mens
by
violence
.
The
manners
hipocrites
attrybute
vnto
God
,
&
thinke
that
because
God
hath
geuen
a
Law
which
no
man
is
able
with
his
whole
strengthe
perfectely
to
fulfill
,
he
doth
vniustlie
requyre
the
same
to
be
fulfilled
of
men
,
&
doth
cruelly
condempne
men
for
that
not
fulfilling
of
the
same
.
Secondly
,
they
lay
vp
theyr
pound
in
a
Napkin
,
that
is
to
say
,
they
forsake
the
lawfull
calling
of
God
,
and
those
good
workes
which
God
hath
commaunded
and
follow
theyr
owne
Superstitions
,
theyr
consciences
not
onely
doubtyng
of
the
mercy
of
GOD
,
but
also
fearing
his
wrath
.
But
what
followed
at
the
last
?
22.
Then
he
sayth
vnto
him
.
Of
thy
owne
mouthe
will
I
iudge
thee
,
thou
euill
Seruaunte
:
Knewest
thou
that
I
am
a
strayte
man
,
taking
vp
that
I
layde
not
downe
,
&
reapyng
that
I
did
not
sowe
.
R.
First
of
all
hypocrites
are
reprehended
and
condempned
vppon
theyr
owne
wordes
.
For
if
so
be
they
thynke
God
to
be
a
cruel
tyrante
,
why
do
they
not
follow
that
way
,
by
which
GOD
may
be
made
a
fauourable
and
mercifull
Father
?
And
if
so
be
they
feele
by
Experience
that
a
man
cannot
fulfill
the
law
with
his
whole
strength
,
why
do
they
not
seke
for
that
way
,
by
which
the
righteousnesse
of
the
law
may
bee
fulfilled
in
them
after
another
maner
?
And
this
way
is
a
true
&
liuely
fayth
in
Iesus
Chryst
.
For
after
that
Iesus
Chryst
is
receiued
by
Fayth
.
GOD
which
otherwise
is
a
seuere
Exactor
of
his
Law
,
is
not
only
reconcyled
vnto
him
that
beleeueth
,
and
forgieueth
his
Sinnes
,
but
also
imputeth
vnto
him
all
the
righteousnesse
of
Chryste
,
indewing
him
with
his
holy
Spyrite
,
that
he
may
not
onely
haue
the
perfect
fulfilling
of
the
Law
in
Chryst
through
Fayth
,
but
may
also
himselfe
by
hys
owne
works
follow
the
Law
of
God
,
so
farre
forth
as
may
bee
done
in
thys
Fleshe
.
And
this
is
to
geue
the
Lorde
his
owne
agayne
with
aduauntage
.
For
Iesus
Chryst
is
our
portion
,
who
being
receiued
by
Fayth
,
bringeth
with
him
the
Gifte
of
the
fulfillinge
of
the
whole
Law
.
For
the
Exposition
of
the
reste
vnto
the
26.
verse
,
read
the
24.
cap.
of
Mat.
verse
28.
26.
For
I
say
vnto
you
,
that
vnto
euery
one
which
hath
shal
be
geuen
,
and
from
him
that
hath
not
shal
be
taken
away
,
euen
that
he
hath
.
R.
This
Iudgemente
agaynste
Hypocrites
must
be
dilligently
noted
.
And
this
sentence
is
taken
from
the
common
manners
of
men
.
For
in
this
world
amonge
men
the
matter
standeth
so
that
they
which
are
riche
,
are
honoured
of
other
men
with
Gifts
and
rewards
,
&
theyr
Riches
doe
increase
,
but
they
which
are
poore
are
not
onely
neglected
,
but
also
haue
that
litle
which
they
possesse
taken
from
them
.
But
oure
Lord
doth
alwayes
that
thing
lawfull
in
his
Iudgement
agaynst
hypocrits
,
which
the
men
of
this
world
doe
some
time
vnlawfully
.
For
the
Godly
do
truly
follow
their
vocation
by
faithe
,
not
onely
for
the
rewards
sake
,
but
also
because
they
haue
a
delight
and
pleasure
to
obay
Gods
wil
,
and
to
follow
Vertue
,
although
there
were
no
reward
apoynted
for
the
same
.
And
althoughe
they
alway
follow
good
workes
,
yet
notwithstanding
they
say
we
are
Vnprofitable
seruauntes
.
But
Hypocrites
do
nothing
but
for
a
rewarde
,
and
do
promise
vnto
themselues
for
theyr
merites
not
onelie
the
Felicity
of
this
world
,
but
also
great
happynesse
in
the
Kingdome
of
heauen
.
But
when
they
come
to
the
Iudgment
of
God
,
those
hypocrits
are
so
far
from
hauing
that
which
they
loked
for
,
that
the
same
which
they
made
surest
accounte
to
enioy
,
shall
be
geuen
only
to
the
Godly
:
and
they
themselues
caste
into
vtter
darkenesse
.
And
this
is
to
take
away
that
one
pound
from
the
vniust
Seruaunte
,
and
to
geue
the
same
vnto
him
that
had
ten
pounds
.
For
as
in
this
world
Giftes
are
geeuen
vnto
rich
men
that
they
may
be
more
rych
,
and
from
the
poore
that
little
whych
they
haue
is
taken
away
.
Euen
so
in
the
Iudgement
of
God
,
to
those
that
haue
Chryst
by
faith
,
the
true
Felicity
,
the
fruit
of
fayth
is
geuen
,
which
hypocrits
arrogated
to
themselues
onely
for
theyr
merits
,
&
they
which
haue
not
Christ
by
fayth
,
as
they
are
depryued
of
true
felicity
,
so
if
they
possesse
any
parte
of
Gods
giftes
,
they
shall
haue
no
fruite
at
all
thereby
,
but
the
whole
Fruicte
thereof
shall
come
to
the
Godly
alone
:
the
which
God
hath
approoued
by
dyuers
examples
in
this
world
.
Dauyd
had
faith
and
the
workes
of
fayth
,
but
Saule
the
hypocrite
had
neither
true
fayth
,
nor
yet
the
workes
of
faith
.
But
what
ensued
?
To
Dauyd
which
had
,
the
Kingedome
was
geeuen
that
he
might
abound
:
&
from
Saule
which
had
not
,
the
kingdome
was
taken
away
which
he
had
.
Mathias
had
fayth
and
the
workes
of
fayth
.
Iudas
Iscariot
,
had
neither
faith
nor
the
workes
of
fayth
,
to
Mathie
therefore
whych
had
,
the
Apostleship
was
geuen
,
and
from
Iudas
which
had
not
,
the
Apostleship
which
he
had
was
taken
away
.
Wherfore
though
in
an
other
place
wee
are
forbidden
to
couet
another
mans
goods
:
yet
for
al
that
in
this
place
there
is
a
lawfull
way
set
before
vs
,
wherby
we
may
without
sin
,
yea
,
with
great
ryghteousnesse
,
couet
that
which
is
none
of
our
owne
,
to
wit
,
Chryst
,
whom
wee
ought
to
get
by
faith
,
and
to
follow
the
present
calling
of
Chryst
with
all
dilligence
.
Read
the
13.
of
Mat.
verse
12.
and
25.
cap.
verse
.
29.
27.
Moreouer
those
mine
Ennemyes
which
woulde
not
that
I
shoulde
raigne
ouer
them
,
bring
hither
&
slay
them
before
me
.
R.
Last
of
all
the
Citizens
which
hated
theyr
Lord
,
and
sent
a
messuage
after
him
saying
.
We
wil
not
haue
this
man
to
raigne
ouer
vs
,
do
represente
the
fourth
sort
of
men
,
that
is
to
say
,
those
which
persecute
Chryst
and
his
Gospell
.
In
the
number
of
persecutors
,
the
chiefe
and
pryncipall
are
the
Iewes
,
who
killed
the
Prophets
,
and
Chryst
himselfe
:
secondly
those
Popes
,
Bishops
,
and
tyrants
which
hate
the
word
of
God
&
the
Professors
of
the
Gospel
.
Thyrdly
,
Epicures
and
Contemners
of
Religion
,
and
with
them
al
wycked
and
impenitent
Persons
.
What
then
shall
become
of
these
?
Heare
the
iudgement
of
the
Lord
.
(
Bryng
them
hither
and
slay
them
.
)
BV.
Chryst
alludeth
to
the
manner
of
the
Prynces
of
thys
Worlde
which
commaund
Rebels
to
the
slayn
in
their
presence
,
when
they
haue
recouered
theyr
Kingdome
from
theyr
rebellion
.
But
hee
meaneth
that
Euerlastynge
Death
is
prepared
for
Vnbeleeuers
,
and
Blasphemers
,
of
whych
he
speaketh
in
another
place
.
Goe
yee
curssed
into
euerlasting
fire
prepared
for
the
Deuill
and
his
Aungels
.
Ma.
25.41
But
the
purpose
of
Chryste
was
not
onely
to
terrefye
those
Rebelles
with
the
horrible
vengeance
of
God
agaynst
them
,
but
also
to
keepe
those
that
are
his
in
the
fayth
of
Subiection
.
For
it
is
no
small
Temptation
to
see
the
Kingdome
of
God
dispersed
by
the
treason
and
Rebellion
of
many
.
Therefore
to
quiet
our selues
in
trouble
,
Chryst
sayth
,
that
he
wyll
come
,
and
by
his
comming
will
take
vengeaunce
on
the
wycked
.
R.
Chryst
the
Sonne
of
GOD
hath
spoken
this
.
Therefore
Heauen
and
Earth
shall
sooner
passe
then
hys
word
fayle
.
Concerning
the
Exposition
of
the
28.
Verse
.
Reade
the
22.
Chapter
of
Mathew
.
Verse
26.
And
for
the
other
verses
next
following
them
,
reade
the
21.
cap.
of
Mathew
,
verses
.
1.
and.
2.3
.
and
6.
33.
And
as
they
were
a
loosynge
the
Colte
,
the
owners
thereof
laid
vnto
them
.
Why
lewse
yee
the
colt
?
R.
This
is
another
miracle
in
that
the
owners
of
the
Asse
and
the
Colte
are
so
sonne
pacefied
with
one
worde
,
insomuch
that
they
suffer
straunge
and
vnknowen
men
to
carry
away
the
Colte
.
By
this
place
it
is
declared
with
what
power
and
weapons
the
kingdome
of
Chryst
is
defended
in
this
worlde
and
preserued
.
For
Chryst
when
hee
commaunded
the
Disciples
to
brynge
the
Asse
,
willed
them
not
rayle
vppon
the
owners
to
beate
them
,
and
by
Force
of
armes
to
brynge
the
same
with
them
,
but
onely
to
aunswere
them
wyth
hys
word
,
and
by
his
word
to
doe
that
whych
they
were
commaunded
.
For
the
word
that
is
to
say
,
the
preching
of
the
Gospell
(
which
is
the
commaundemente
of
Chryste
)
is
that
Instrumente
by
which
the
Kingdome
of
God
is
set
vp
and
preserued
.
This
Sword
and
these
weapons
are
oures
.
Wee
spake
not
now
of
the
Office
of
the
ciuill
Magystrate
,
who
hath
to
vse
the
sworde
according
to
the
Lawes
,
and
to
defende
his
Subiectes
that
they
may
leade
a
quiet
lyfe
wyth
all
Godlinesse
and
honestie
:
but
we
speake
of
the
Offyce
of
the
Apostles
and
ministers
of
the
Church
,
whose
Sworde
is
the
worde
of
God
,
by
which
Sworde
,
not
onely
the
Externall
face
of
the
Church
is
preserued
,
but
also
the
conscience
is
in
safetie
from
the
inuasion
of
Sathan
that
we
may
be
broughte
to
Euerlastynge
Saluation
.
Concerning
the
exposition
of
the
rest
which
followeth
vnto
the
41
verse
.
Reade
the
21.
Cha.
of
Mathewe
verses
.
7.9.12.14
.
41.
And
when
he
was
come
neere
he
beheld
the
Citie
and
wepte
on
it
:
42.
Saying
:
If
thou
haddest
knowne
those
thinges
which
belonge
vnto
thy
peace
,
euen
in
this
thy
Daye
,
but
now
they
are
hid
from
thyne
Eyes
.
(
And
when
he
was
come
nere
]
R.
Now
the
Euangelist
sheweth
how
Christ
was
affected
toward
his
people
the
Iewes
,
when
he
was
come
into
the
view
of
Hierusalem
the
Metropolitan
Citie
of
Iury
,
(
And
wepte
on
it
)
C.
Seeing
Chryst
desiered
nothing
more
then
to
discharge
the
office
whych
the
Father
had
committed
vnto
him
,
and
knew
that
this
was
the
ende
of
his
calling
,
to
gather
together
the
lost
shepe
of
Israel
,
he
wished
that
his
comming
might
be
wholesome
and
profitable
to
all
men
and
sauing
health
.
This
was
the
cause
why
he
being
touched
wyth
mercy
and
compassion
wept
for
the
imminent
Destruction
of
Hierusalem
.
For
when
he
considered
that
the
same
was
ordayned
of
God
to
bee
the
holy
Seate
in
the
which
the
Couenaunt
of
euerlasting
Saluation
should
abyde
,
the
Sanctuarie
from
whence
Saluation
should
come
to
the
whole
world
,
it
could
not
be
but
that
he
must
needes
greatly
Lament
the
Destruction
thereof
.
When
also
hee
sawe
that
people
to
perish
miserably
by
theyre
owne
Ingratitude
and
mallice
,
which
was
adopted
to
the
hope
of
Eternall
Life
,
it
is
no
marueile
if
hee
could
not
refrayne
from
teares
.
And
whereas
some
thinke
it
verye
absurde
for
Chryst
to
bewayle
that
Euill
which
he
might
haue
holpen
,
they
may
easely
be
aunswered
.
For
as
he
descended
from
heauen
,
that
taking
vpon
him
our
flesh
he
might
be
a
witnesse
&
minister
of
Gods
sauing
health
,
so
in
like
manner
hee
tooke
vppon
him
the
true
and
naturall
Affections
of
man
,
so
farre
forth
as
was
necessary
for
the
function
which
he
had
taken
in
hand
.
And
we
must
wisely
waigh
and
consider
what
person
he
representeth
when
he
speaketh
or
seeketh
the
Saluation
of
Mankinde
:
Euen
as
in
this
place
,
that
he
might
faythfully
fulfil
the
commaundement
of
his
Father
,
it
was
necessary
for
him
to
desire
that
the
fruite
of
Redemption
might
come
to
the
whole
body
of
Gods
Electe
people
.
In
that
therefore
that
he
was
geuen
vnto
this
people
to
bee
a
minister
of
Saluation
,
he
bewayleth
theyr
Destruction
according
to
his
office
.
Wee
confesse
he
was
God
:
but
so
often
as
it
was
meete
for
him
to
execute
the
Office
of
a
teacher
,
his
Godheade
rested
and
hyd
it selfe
,
as
it
were
,
least
it
might
hynder
the
office
of
a
mediator
.
There
these
teares
of
Chryst
were
not
fayned
,
he
did
not
as
plaiers
commonly
doe
which
counterfeite
theyr
iesture
but
it
was
a
true
affection
which
brast
forth
those
Teares
from
him
.
And
there
is
no
doubte
but
that
hee
would
wholly
frame
and
bend
himself
to
that
people
to
whom
hee
was
sente
.
And
as
hee
was
man
,
so
he
was
moued
with
compassion
,
as
the
Apostle
Paule
teacheth
saying
.
Wee
haue
not
such
an
high
prieste
as
knoweth
not
howe
to
haue
compassion
on
our
infirmities
&c.
He.
4.15
.
There
is
nothing
more
proper
to
the
Nature
of
man
then
affections
,
specyally
of
humanity
.
Therfore
as
he
was
God
,
he
was
immouable
from
that
which
hee
had
decreed
in
the
beginninge
and
as
he
was
man
appoynted
to
be
the
sauiour
of
the
people
of
the
Iewes
,
hee
sorrowed
for
that
he
saw
Hierusalem
to
refuse
so
greate
Grace
offered
vnto
her
,
and
because
shee
knewe
not
the
fruite
of
his
comming
.
Rom.
15.8
.
Paule
sayth
the
Chryst
was
a
minister
of
the
circumcision
.
And
the
Lord
himselfe
sayth
.
Ma.
15
:
24
I
am
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israell
.
C.
Hee
came
not
therefore
to
thys
ende
that
the
Iewes
mighte
feele
hys
wholesome
comming
.
So
that
when
he
sawe
that
hee
was
come
in
vayne
to
the
Iewes
to
whom
he
was
specially
sente
,
hee
abstayneth
not
from
teares
when
(
I
say
)
he
saw
the
chosen
City
,
in
that
which
God
would
be
called
vppon
to
reiecte
the
author
him selfe
of
Saluation
.
Moreouer
by
thys
his
weepyng
he
did
declare
that
he
did
not
onely
Brotherly
Loue
those
for
whose
sake
he
was
sente
,
but
also
that
the
Spyrite
of
Fatherlye
Loue
was
powred
by
God
into
mans
nature
.
(
If
thou
haddest
knowne
)
This
is
an
abrupte
kynde
of
speach
.
C.
For
we
knowe
that
they
in
whom
there
are
vehement
affections
,
can
not
vtter
theyr
meaninge
so
fully
as
they
woulde
.
Moreouer
it
may
be
that
two
affections
meete
heere
together
:
for
Chryst
doth
not
onely
take
Compassion
vpon
the
Destruction
of
the
City
:
but
doth
also
cast
the
vnthankefull
people
in
the
teeth
with
haynous
wickednesse
for
that
they
reiecting
the
Saluation
offered
vnto
them
,
willingly
broughte
vppon
themselues
the
horrible
iudgement
of
God
.
B.
For
it
is
likelie
that
this
Cogitation
disquieted
the
Lords
minde
.
Beholde
I
come
vnto
thee
O
Daughter
Sion
and
Hierusalem
,
thy
Kinge
and
thy
Sauiour
,
euen
as
thy
Prophetes
haue
promised
thee
:
But
poore
and
humble
.
Therefore
thou
contemnest
mee
,
at
whose
handes
alone
thou
mightest
receyue
righteousnesse
&
Life
.
O
that
thou
haddest
knowne
the
thinges
which
belonge
vnto
thy
peace
and
haddest
not
bene
so
blynde
in
thine
owne
euill
;
And
that
in
this
thy
Daye
when
so
many
&
so
wonderful
thinges
doe
cal
thee
to
know
these
things
.
For
now
whilest
thou
hast
mee
preachyng
the
Kingedome
of
Heauen
vnto
thee
,
that
day
of
saluation
&
visitation
is
risen
vpon
thee
which
thou
oughtest
to
know
by
my
life
,
by
my
Doctrine
,
&
by
so
many
myracles
lately
shewed
.
But
(
O
thryse
yea
,
foure
times
vnhappy
)
nowe
these
thinges
are
hidden
from
thyne
eyes
:
therefore
thou
arte
outragious
&
mad
agaynst
mee
,
and
seekest
my
Bloude
,
whom
thou
oughtest
with
moste
Ardent
affection
to
receiue
for
thy
Sauiour
and
King
,
as
doth
this
multitude
.
Hereuppon
it
shal
come
to
passe
,
that
thou
being
besieged
of
thyne
enemies
,
shall
at
the
length
be
layed
euen
wyth
the
ground
,
thy
Children
being
slaine
and
thy
houses
and
costly
buildyng
beinge
beaten
downe
,
insomuch
that
in
thee
one
stone
shall
not
be
lefte
vppon
another
.
The
which
vnspeakable
euils
shall
therefore
come
vppon
thee
,
because
thou
hast
not
knowne
this
present
time
of
thy
visitation
,
in
that
whych
my
Fathers
Grace
hath
visited
thee
by
me
,
and
hath
gentely
called
thee
to
Saluation
,
as
he
neuer
did
before
,
nor
neuer
shall
hereafter
.
(
And
that
in
this
day
)
C.
This
is
an
amplification
taken
of
the
time
:
as
if
he
had
sayd
.
Although
thou
haste
bene
hytherto
most
obstinately
wicked
against
God
,
yet
notwithstanding
it
were
now
time
to
repent
.
For
my
father
hath
ordayned
me
as
the
onely
remedy
.
Now
therefore
if
thou
knewest
.
It
is
an
exclamation
euen
from
the
bottom
of
the
hearte
:
but
with
so
great
affection
that
sorrowe
suffereth
him
not
to
proceede
with
the
whole
sentence
.
Euen
as
when
we
sorrow
extremely
our
mouthes
are
stopte
.
C.
And
he
geueth
them
to
vnderstande
that
the
Daye
is
now
come
which
was
ordayned
by
the
Eternall
Counsayle
of
God
,
for
the
saluation
of
Hierusalem
,
and
promysed
by
the
Prophetes
,
but
if
they
toke
not
this
opportunity
,
the
gate
of
Saluation
should
be
shut
vp
for
euer
.
This
Scripture
vseth
this
maner
of
Speach
.
Now
is
the
accepted
time
,
Esa.
49.8
.
2.
Co.
6.2
.
now
is
the
Day
of
Saluation
.
Also
it
is
sayd
.
Esa.
55.6
.
Seeke
the
lord
whyle
he
may
bee
founde
,
call
vppon
him
whyle
he
is
nigh
.
A.
Howbeit
otherwise
this
worde
(
Day
)
may
bee
taken
in
the
good
,
Psa.
137.7
.
and
in
the
euill
parte
,
as
.
Remember
the
Chyldren
of
Edom
(
O
Lord
)
in
the
Day
of
Hierusalem
.
&c.
For
this
word
(
Day
)
is
taken
aswell
for
the
Iudgement
as
for
the
mercy
of
God
.
When
hee
punisheth
hee
calleth
also
to
repentaunce
:
but
hys
mercy
is
greater
when
hee
calleth
vs
by
clemencie
and
pitie
,
and
not
wyth
strypes
and
affliction
.
But
we
must
note
that
the
Lord
doth
oftentimes
call
vs
,
specially
(
that
is
to
say
)
more
openly
at
one
time
then
at
another
.
Sometime
hee
seemeth
to
forsake
his
Church
,
euen
as
if
the
truthe
were
quite
extinguished
as
we
haue
felt
vnder
Antechryste
.
But
now
in
geuynge
vs
Lighte
by
his
Gospell
,
he
dothe
as
it
were
reache
oute
his
hand
vnto
vs
.
There
is
therefore
a
speciall
callynge
to
the
which
excepte
we
aunswere
wee
shall
haue
afterward
no
excuse
.
No
man
can
complaine
that
hee
wanteth
calling
,
but
yet
notwithstandyng
our
Fathers
shall
not
suffer
so
greate
Iudgement
as
we
shall
:
because
they
saw
not
that
Day
which
wee
see
.
The
faulte
increaseth
according
to
the
Circumstance
of
time
,
and
the
punishment
of
the
faulte
is
more
or
lesse
according
to
the
degree
.
C.
Wherefore
the
more
nigh
that
God
commeth
vnto
vs
,
and
offereth
vnto
vs
the
Lighte
of
his
doctrine
.
If
we
neglect
the
same
,
the
lesse
excuse
we
haue
.
(
Which
belonge
vnto
thy
peace
)
C.
By
the
name
of
peace
,
hee
vnderstandeth
all
the
partes
of
Felicitye
according
to
the
Hebrue
phrase
.
As
if
he
should
say
.
Which
is
thy
true
blessednesse
,
and
which
way
thou
must
attain
to
the
same
.
For
he
doth
not
simpelye
saye
that
Hierusalem
knewe
not
her
peace
,
but
the
thinges
which
belonge
vnto
her
peace
,
because
it
is
often
sene
that
men
knowe
their
felicity
,
but
being
blynded
with
their
owne
wyckednesse
they
know
not
the
way
&
means
to
come
by
the
same
.
As
for
example
:
All
men
confesse
that
it
is
Felicitye
to
be
ioyned
with
God
,
but
yet
they
reiecte
the
Gospell
which
is
the
mean
to
obtaine
the
same
.
(
But
now
are
they
hidden
.
)
C.
This
is
spoken
to
deminish
the
faulte
of
Hierusalem
:
For
her
monsterouse
blyndnes
is
rather
noted
to
her
shame
and
reproach
,
because
she
saw
not
God
when
he
was
present
.
For
Chryst
was
very
GOD
,
manifested
in
the
Flesh
:
whome
to
reiecte
what
blyndnesse
can
be
more
horrible
?
We
graunte
that
it
belongeth
to
God
onely
to
illumyne
the
eyes
of
mens
mindes
,
and
that
no
man
is
meete
to
vnderstand
the
misteries
of
the
Kingdome
of
heauen
,
excepte
God
doe
illuminate
his
minde
by
his
holy
spyrite
:
but
therefore
they
are
vnworthy
of
pardon
which
perishe
by
theyre
brutish
blyndenesse
.
Also
our
Sauyour
Chryst
mente
hereby
to
take
away
the
offences
which
otherwise
myghte
hynder
the
rude
and
weak
.
For
seeing
all
men
had
that
City
in
estimation
,
the
Example
thereof
two
waies
was
of
greate
waighte
,
either
to
hurt
,
or
to
profite
.
Therefore
leste
the
vnbeliefe
thereof
,
and
proude
contempt
of
the
Gospell
might
hynder
or
hurte
any
man
,
that
fowle
blyndnesse
is
condempned
.
R.
Concerning
the
which
the
Prophet
had
spoken
thus
.
Goe
and
tell
this
people
:
Esa.
6.9
.
Heare
in
deede
,
yet
vnderstand
not
:
see
plainly
,
and
yet
perceiue
not
.
Harden
the
heart
of
this
people
,
stop
their
eares
,
and
shut
their
eies
.
43.
For
the
Dayes
shall
come
vppon
thee
that
thy
Ennemyes
also
shall
caste
a
Banke
aboute
thee
,
and
compasse
thee
rounde
,
and
keepe
thee
in
on
euery
side
.
C.
CHRISTE
now
taketh
vppon
him
a
new
Person
.
For
hitherto
he
sighed
and
wepte
,
but
now
taking
vppon
him
as
it
were
the
Person
of
a
Iudge
hee
speaketh
more
vehementlye
to
Hierusalem
,
threateninge
the
Destruction
of
the
same
.
So
also
the
Prophetes
thoughe
they
weepe
for
the
Destruction
of
those
for
whome
they
ought
to
bee
careful
,
yet
notwithstanding
they
bend
and
frame
theyr
mindes
to
sharpe
threateninges
:
because
they
know
that
they
haue
not
onely
a
Charge
of
mens
Saluation
committed
vnto
them
,
but
also
that
they
are
created
proclaymers
of
Gods
iudgement
.
The
which
ought
dilligentely
to
bee
noted
of
all
those
that
are
mynisters
of
the
Gospell
.
For
they
ought
to
obserue
a
measure
in
their
affection
that
nothing
stay
them
from
the
Obedience
of
God
,
and
the
discharging
of
theyre
Dutie
.
Thus
did
the
Prophet
Ieremy
who
at
diuers
times
bitterly
bewayled
and
lamented
the
calamity
of
the
people
,
yet
notwithstanding
he
is
commaunded
freely
and
bouldly
to
preach
the
afflictions
and
Captiuity
to
come
.
In
like
manner
let
the
ministers
of
Gods
word
remember
that
they
oughte
so
to
be
touched
with
pitty
and
compassion
towardes
such
as
perish
,
that
neuerthelesse
they
threaten
vnto
them
the
Iudgement
of
God
to
come
.
44.
And
make
thee
euen
with
the
Ground
:
and
they
shall
not
leaue
in
thee
one
stone
vppon
another
,
because
thou
knowest
not
the
time
of
thy
visitation
.
C.
Hee
threateneth
horrible
punyshementes
to
Hierusalem
,
because
she
knew
not
the
time
of
her
Visitation
,
that
is
to
say
,
because
shee
contemned
the
redemer
offered
vnto
her
,
and
imbraced
not
his
Grace
.
R.
The
time
of
Visitation
is
taken
two
manner
of
wayes
in
the
Scryptures
.
C.
For
the
wicked
haue
theyre
time
of
visitation
when
God
taketh
vengeance
vpon
them
.
R.
I
(
sayth
he
)
in
the
day
of
vengence
will
visite
their
Sinnes
.
Ex
32.34
.
Leui
26.16
Also
it
is
sayde
.
I
will
visit
or
brynge
fower
plagues
vpon
them
:
The
swerd
shall
slay
them
.
Ior.
15.3
.
The
Dogges
shal
teare
them
in
pieces
,
the
fowles
of
the
aire
and
beastes
of
the
earth
shall
eate
them
vp
.
C.
The
Godly
haue
theyr
time
of
Saluation
,
when
the
Lord
calleth
them
to
Saluation
.
R.
Or
when
he
desyuereth
them
from
euill
and
blesseth
them
.
As
appeareth
by
this
place
.
When
yee
haue
fulfilled
seuentye
yeres
at
Babylon
I
will
visite
you
.
Ier.
29.10
.
I
wyll
brynge
you
home
,
and
of
mine
owne
Goodnesse
I
will
carry
you
hither
agayne
into
this
place
.
And
agayne
.
Beholde
I
will
loke
to
my
sheepe
my selfe
,
and
visite
them
.
Eze.
34
11
Like
as
a
sheepehearde
that
hath
ben
amonge
the
flocke
,
seeketh
after
the
Sheepe
that
are
scattered
abroade
:
Euen
so
will
I
seeke
after
my
shepe
&c.
Seeing
therefore
Christ
commeth
not
to
destroy
but
to
saue
men
,
and
calleth
the
time
of
his
comming
the
Time
of
his
visitation
,
it
is
manifeste
that
in
this
place
by
the
time
of
Visitation
is
not
mente
the
time
of
Wrath
,
but
the
time
of
mercy
:
not
the
time
of
punyshmente
,
but
the
time
of
deliueraunce
:
not
the
time
of
Slaughter
,
but
the
time
of
Saluation
.
And
the
time
of
mercye
and
Saluation
is
when
the
woorde
of
God
is
reuealed
,
by
which
the
clemencie
of
God
is
offered
vnto
vs
,
and
by
which
wee
are
called
to
repentance
,
&
are
admonished
to
receiue
the
Grace
offered
vnto
vs
.
So
it
was
the
time
of
Saluation
when
Noe
by
the
worde
of
God
called
those
of
his
time
to
repentaunce
before
the
Floude
.
So
it
was
the
time
of
Saluatyon
when
Lot
called
the
Sodomites
before
fire
came
from
heauen
,
when
Moses
called
the
Aegyptians
before
the
drowning
in
the
red
Sea
,
when
the
Prophetes
called
the
Israelites
before
the
inuasions
of
the
Assyrians
&
Babylonians
,
to
repentance
and
offered
vnto
them
by
promises
Gods
sauynge
Healthe
.
So
also
it
was
the
tyme
of
Visitation
,
when
Iohn
Baptyste
,
when
Chryste
himselfe
and
his
Apostles
preached
the
Gospell
saying
.
Repent
,
Ma.
3.2
.
Ma
14.17
.
for
the
Kingdome
of
Heauen
is
at
hande
.
Therefore
,
not
to
acknowledge
the
time
of
Visitation
is
not
to
know
the
word
of
God
reuealed
,
not
to
beleeue
the
Gospell
,
not
to
obey
Gods
calling
,
and
not
to
repent
.
And
these
were
the
Wickednesses
,
for
the
which
the
Iewes
so
miserabely
perished
.
For
although
they
sought
by
all
meanes
to
deliuer
them selues
from
Destruction
and
to
be
saued
:
yet
notwithstanding
by
those
things
whereby
they
sought
to
bee
saued
,
they
lost
Saluation
.
A.
For
Israell
sayeth
S.
Paule
,
which
followed
the
law
of
ryghteousnesse
,
came
not
to
the
Law
of
righteousnesse
.
Wherefore
?
Because
they
sought
it
not
by
faithe
,
Rom.
9.31
.
but
as
it
were
by
the
workes
of
the
Law
.
C.
Therefore
,
because
Hierusalem
shewed
her selfe
Vnthankefull
vnto
God
,
and
woulde
not
acknowledge
her
Redeemer
,
it
was
necessarye
that
she
should
be
quite
ouerthrowen
and
shoulde
feele
such
grieuous
punishmentes
that
shee
might
bee
a
terrible
example
to
all
men
.
Wherefore
let
the
seuerity
of
those
punishmentes
which
happened
vnto
them
terrefie
vs
,
least
by
our
Neglygence
we
extinguish
the
light
of
Saluation
,
but
rather
let
vs
ernestly
seke
to
receiue
the
Grace
of
God
.
R.
For
if
God
(
sayth
S.
Paule
)
spared
not
the
Naturall
Brawnches
,
Rom.
21.31
.
take
heede
least
he
spare
not
thee
also
.
Therfore
when
in
these
yeares
the
time
of
oure
Visitation
commeth
,
and
that
the
Gospell
of
Iesus
Chryst
,
by
the
clemency
of
God
the
Father
is
offered
vnto
vs
,
by
which
all
the
benefits
of
God
,
and
Celestiall
and
Euerlasting
Graces
are
offered
vnto
vs
:
Let
vs
repent
in
time
,
and
obey
the
Commaundements
of
GOD
.
45.
And
he
wente
into
the
Temple
and
began
to
caste
out
them
that
soulde
therein
,
and
them
that
boughte
.
A.
Now
Luke
sheweth
briefly
what
our
Sauiour
Chryst
dyd
in
Hierusalem
,
when
he
was
come
into
the
temple
.
(
Hee
began
to
caste
oute
them
that
soulde
therein
)
R.
What
they
were
that
buying
and
sellyng
in
the
Temple
,
it
may
easely
bee
gathered
by
the
other
Euangelystes
.
For
although
the
casting
out
of
the
buyers
and
Sellers
,
of
the
which
Iohn
maketh
mention
:
was
at
another
tyme
then
was
this
of
the
which
Luke
speaketh
heere
:
yet
notwithstending
by
euerie
of
them
it
may
bee
gathered
that
the
Temple
was
fowly
abused
.
Ihon.
2
Math.
21
Mar.
11
Iohn
sayth
.
He
cast
out
of
the
temple
Sheepe
and
Oxen
,
and
poured
out
the
Chaungers
money
,
and
ouer
threw
the
Tables
.
Mathewe
sayth
,
that
he
ouerthrew
the
Seats
of
them
that
sould
Doues
.
Marke
addeth
,
And
would
not
suffer
that
any
man
should
carry
a
Vessell
through
the
temple
.
By
these
places
it
doth
manifestelie
appeare
,
that
the
Iewes
had
so
prophaned
the
Temple
with
Marchaundyce
,
that
they
did
not
onely
keepe
a
common
Market
there
of
those
things
which
belonged
vnto
the
Sacryfices
and
Oblations
,
but
exercised
also
profane
Trades
.
Wherefore
,
Chryste
reformeth
the
temple
.
Reade
the
21.
Cap.
of
Mat
verse
.
12.
46.
Saying
vnto
them
.
It
is
written
my
house
is
the
house
of
Prayers
,
but
yee
haue
made
it
a
Denne
of
Theeues
.
R.
This
testemony
of
Scripture
is
in
Esay
,
Esa.
56.7
where
the
Prophet
though
hee
meaneth
specially
that
the
Gentyles
shall
bee
numbred
amonge
the
people
of
God
(
My
house
(
sayth
he
)
shal
bee
called
the
house
of
God
to
al
Nations
]
Yet
notwithstanding
,
because
by
the
name
of
Temple
or
house
,
he
meaneth
the
temple
of
Hierusalem
,
&
teacheth
also
that
this
externall
Temple
ought
not
to
be
prophaned
with
marchandise
and
Wickednesse
.
For
whether
you
speake
of
the
Externall
Temple
in
Hierusalem
,
it
was
appointed
for
adoration
,
or
for
the
worshipping
of
God
:
because
in
dedication
of
the
same
Salomon
sayth
.
Hearken
vnto
the
prayer
which
thy
Seruaunte
prayeth
in
this
place
:
3.
Ki.
8.30
And
regard
thou
the
supplication
of
thy
People
when
they
pray
in
this
place
,
and
heare
thou
in
Heauen
thy
dwelling
place
,
&
when
thou
hearest
haue
mercy
.
Or
whether
thou
speak
of
Chryste
figured
by
the
External
Temple
,
and
reuealed
to
all
the
Gentiles
,
it
is
not
a
house
of
ciuill
businesse
,
because
hys
kingdome
is
not
of
this
worlde
,
Ioh.
18.36
Ioh.
26.23
but
it
is
the
House
of
Prayer
,
because
it
is
sayde
of
the
same
.
Whatsoeuer
yee
aske
the
Father
in
my
name
hee
will
geue
it
you
.
(
But
yee
haue
made
it
a
Den
of
Theeues
.
]
Chryst
accuseth
the
Iewes
because
they
had
made
of
the
house
of
God
which
ought
to
haue
been
the
house
of
prayer
a
Den
of
theeues
.
Ieremy
cast
the
very
same
aforetyme
in
theyr
teeth
,
saying
,
Haue
you
not
made
this
house
in
the
whych
my
name
was
called
vpon
,
Iere.
7.11
a
Den
of
theues
?
And
the
Prophete
and
Chryst
speake
thus
,
not
that
the
Iewes
beside
theyr
buying
and
selling
spoyled
and
kylled
men
in
the
Temple
,
but
by
thys
Accusation
they
haue
respecte
speciallye
to
the
wicked
Doctrine
of
the
Iewes
,
concerning
Sacrifices
and
the
seruice
of
God
.
For
they
thought
and
taught
also
that
Sacrifices
and
other
Ceremonies
of
the
Law
were
true
satisfactions
for
sinnes
,
and
the
perfect
fulfilling
of
the
Law
.
Hereupon
came
buying
and
selling
in
the
temple
.
Hereuppon
came
the
Tables
of
the
Money
Chaungers
.
Hereuppon
the
Seates
of
them
that
soulde
Doues
,
that
whosoeuer
entered
into
the
Temple
might
see
that
to
be
sould
which
he
might
offer
to
make
satisfaction
for
his
sinnes
and
to
fulfill
Righteousnesse
.
But
thus
to
thinke
of
Sacrifices
,
so
to
teach
concerning
the
Externall
Worshippings
of
God
,
was
nothinge
else
but
to
kill
and
spoyle
men
.
And
as
the
true
and
Eternall
Saluation
is
more
precious
then
Corporall
Life
,
so
they
are
more
cruell
theeues
whych
wyth
theyr
wicked
Doctrine
kyl
the
soules
of
men
,
then
are
they
which
wyth
a
Sword
take
away
this
Corporal
life
.
Wherefore
the
Iewes
are
iustly
accused
to
make
of
the
House
of
prayer
a
Den
of
theeues
.
Reade
more
in
the
21.
Chapter
of
Math.
Verse
13.
47.
And
he
taught
daily
in
the
temple
.
But
the
high
Priests
and
the
Scrybes
,
and
the
chiefe
of
the
people
wente
about
to
destroy
him
.
C.
Marke
and
Luke
first
of
all
shewe
of
what
kynde
of
men
the
Church
consisteth
,
namely
,
of
a
base
and
raskall
multitude
,
secondly
,
who
were
Christs
Enemies
,
namely
the
high
priests
and
Scribes
,
and
all
the
Rulers
,
And
this
is
part
of
the
folishnesse
of
the
crosse
,
that
God
,
leauing
the
excellency
of
the
world
,
chose
that
which
was
foolyshe
,
weake
,
and
contemptible
.
A.
Chryste
taught
in
the
temple
to
shew
what
ought
chiefly
to
be
don
there
:
Whereuppon
also
afterward
hee
saith
.
I
was
alwayes
teaching
in
the
Sinagogue
,
Ioh.
18.20
Ma.
26.55
&
in
the
Temple
,
in
the
which
all
the
Iewes
came
together
:
and
in
secrete
spake
I
nothing
.
And
the
nearer
hee
drewe
to
tht
Crosse
,
the
more
earnestly
he
fulfilled
his
office
,
(
But
the
priests
and
Scribes
)
R.
Wee
see
here
in
the
priests
and
scribes
the
Image
of
true
impiety
.
That
which
Chryst
did
is
the
worke
of
the
holy
Ghost
,
the
which
also
the
priesis
&
scribes
ought
to
haue
had
in
admiration
,
and
to
haue
immitated
also
,
because
they
had
the
lawefull
administration
of
Ecclesiastycall
matters
.
But
so
farre
were
they
from
acknowledging
the
worke
of
God
and
repenting
,
that
they
were
rather
prouoked
to
cruelty
and
to
conspyre
the
death
of
Chryste
.
Such
is
Obstynate
wickednesse
.
It
will
not
be
brought
to
Godlines
,
neither
by
doctrine
,
nor
by
miracles
.
nor
by
example
.
As
Pharao
and
Iudas
that
Traitor
,
were
made
the
worse
by
miracles
and
admonitions
.
Euen
so
he
which
is
indurate
and
hardened
in
impiety
,
goeth
forward
in
his
filthines
whatsoeuer
thou
dost
,
wherfore
we
ought
to
take
hede
of
nothing
more
then
least
we
fall
from
pietye
to
impiety
,
and
if
it
fortune
that
through
the
imbecillity
of
the
flesh
wee
fall
,
let
vs
by
and
by
repent
,
least
impiety
take
rooting
in
vs
,
and
brynge
vs
to
Euerlasting
destruction
.
48.
And
could
not
finde
what
to
do
,
for
all
the
People
stucke
by
hym
when
they
heard
him
.
R
Whereas
the
Chiefe
Pryestes
and
Rulers
of
the
People
did
not
out
of
Hande
kyll
Chryste
,
there
wanted
no
will
in
them
:
but
they
wanted
opportunity
to
bryng
theyr
will
to
passe
.
Mathewe
sayeth
that
they
feared
the
people
because
they
held
him
as
a
prophet
.
Ma.
21.46
Dyd
the
Common
People
then
defende
Chryst
from
the
Crueltie
of
the
hyghe
Pryestes
?
No
verely
,
Ioh.
19.15
for
they
shortly
after
cryed
.
Away
wyth
him
,
away
with
him
,
crucefy
him
.
But
the
Common
People
which
followed
Chryst
,
made
the
high
pryestes
after
a
sorte
afearde
,
but
in
very
dede
not
the
People
,
but
the
Deuine
callyng
made
Chryst
fearefull
to
the
wycked
hygh
Pryestes
.
For
CHRIST
taughte
the
People
,
and
confirmed
his
Doctryne
wyth
myracles
,
by
the
deuine
calling
.
In
the
whych
Callynge
whosoeuer
walketh
,
hee
shal
be
fearefull
and
Terryble
not
onely
to
men
whych
are
hys
Aduersaries
,
but
also
to
Sathan
himselfe
.
Are
there
not
(
sayth
he
)
twelue
howers
in
the
Day
?
If
a
man
walke
in
the
Day
he
stumbleth
not
,
Ioh.
11.19
because
hee
seeth
the
light
of
this
world
.
Hee
walketh
in
the
Day
which
walketh
in
Gods
calling
.
So
when
Iacob
wente
with
his
vnprepared
family
to
Bethel
the
feare
&
Terror
of
God
so
inuaded
those
that
dwelte
in
all
the
Cyties
thereabout
,
that
they
durst
not
persecute
them
,
because
Iacob
went
to
Bethel
at
the
calling
of
God
.
Gen.
33.
So
Moses
though
he
brought
many
plagues
vppon
the
Aegyptians
,
and
though
Pharao
threatned
to
kil
him
,
yet
notwithstanding
not
one
in
so
mighty
a
kyngdome
durst
lay
hand
on
him
because
that
which
he
did
was
Gods
calling
.
So
it
was
said
to
the
Israelites
when
they
went
into
the
land
of
Chanaan
.
I
wil
send
my
feare
before
thee
,
&
wyl
destroy
al
the
people
whether
thou
shalt
go
:
Ex.
23.27
.
because
the
Israelites
went
by
Gods
calling
into
the
Land
of
Chanaan
.
Lu.
21.14
To
the
Apostles
also
it
is
sayd
.
When
they
shall
deliuer
you
vp
.
Be
yee
not
careful
how
or
what
yee
shal
speake
:
for
I
wyll
geue
you
a
mouth
&
wisedome
,
the
which
all
your
aduersaries
shal
not
he
able
to
gaine
say
or
resist
:
because
the
Apostles
preached
the
Gospel
by
Gods
calling
.
But
these
things
are
not
so
to
bee
vnderstoode
concerning
the
feare
of
the
enemies
,
that
they
shall
neuer
doe
any
harme
to
those
which
walke
in
Gods
calling
(
for
oftentimes
they
oppresse
and
kill
them
)
but
that
they
can
not
hinder
the
Lawefull
course
of
Gods
calling
,
&
do
any
hurte
and
harme
before
the
appoynted
time
,
and
without
the
will
of
God
,
to
him
that
walketh
in
Gods
calling
.
For
whosoeuer
dwelleth
vnder
the
defence
of
the
most
highe
,
shal
abyde
vnder
the
shadow
of
the
Almighty
.
Also
,
hee
shall
geue
his
Angels
charge
ouer
thee
to
keepe
thee
in
all
thy
waies
.
They
shal
hold
thee
vp
in
theyr
hands
least
at
any
time
thou
dash
thy
fote
against
a
stone
.
Wherefore
let
vs
not
feare
that
violence
and
threateninges
of
our
aduersaries
,
Psa.
91.2
and
cast
aside
Gods
calling
,
but
let
vs
goe
forwarde
with
bouldnes
in
Gods
calling
.
For
so
it
shall
come
to
passe
that
we
shall
not
onely
bee
terrible
to
oure
Aduersaries
,
but
shall
also
bee
preserued
in
all
euils
and
aduersities
.
C.
Lastly
,
the
wicked
conspyracie
of
the
Priestes
and
Scribes
was
repressed
,
because
Chryst
was
appointed
by
Gods
secrete
decree
to
suffer
the
Death
of
the
crosse
.
A.
For
it
was
necessary
that
the
same
should
be
true
which
our
Sauiour
Chryste
had
so
oftentimes
spoken
to
his
disciples
,
saying
.
The
Son
of
man
shall
be
deliuered
to
the
high
priests
and
Scrybes
,
Ma
,
20.18
and
they
shall
condemne
him
to
death
,
and
shall
deliuer
him
to
the
Gentiles
to
be
mocked
,
to
be
scourged
,
&
to
bee
crucyfied
.
❧
THE
XX.
CAP.
1.
AND
IT
CAME
to
passe
that
on
one
of
those
dayes
as
he
taught
the
people
in
the
Temple
,
and
preached
the
gosple
,
the
high
Priestes
&
Scrybes
came
vpon
him
with
the
Elders
.
R.
Althoughe
the
highe
Priestes
and
Scribes
could
not
vse
violence
against
Chryst
at
theyr
plesure
,
because
of
the
people
which
depended
vppon
that
mouth
of
Chryst
.
yet
neuertheles
they
proceede
to
deuise
all
meanes
possible
by
which
they
mighte
oppresse
and
destroy
him
.
For
Chryst
by
his
singuler
Authority
entering
into
the
Temple
,
caste
out
the
buyers
and
sellers
of
the
same
,
and
then
taught
daily
in
the
temple
,
to
heare
which
Doctrine
the
people
came
on
heapes
,
from
al
parts
round
aboute
,
which
wonderfully
galled
the
high
Priestes
and
Rulers
.
Seeynge
therefore
they
durst
not
lay
Violente
hande
on
him
,
they
come
and
reason
the
cause
with
him
,
demaunding
by
what
Authoritie
and
Commission
hee
had
taken
that
Enterpryse
in
hand
,
saying
.
Tell
vs
by
what
Authority
dost
thou
these
Thynges
?
Eyther
who
is
hee
that
gaue
thee
thys
Authority
.
For
the
Exposition
whereof
and
the
rest
also
of
this
Chapter
Reade
the
21.
and
22.
cap.
of
Mat.
and
also
in
the
twelfth
of
Marke
.
❧
THE
XXI
.
CAP
,
1.
AS
HE
BEHELDE
HE
saw
the
Rych
men
which
caste
theyr
giftes
into
the
Treasurye
.
A
The
Euangelist
Marke
also
declareth
this
history
in
his
twelfth
Chapter
,
where
we
haue
expounded
the
same
and
therefore
we
will
heere
omit
it
.
And
from
the
fifth
verse
of
this
chapter
to
the
15.
verse
of
the
same
.
Reade
our
Annotations
vpon
the
24.
Chapter
of
Mathew
,
and
beginne
at
the
first
verse
,
also
the
13.
of
Marke
.
15.
For
I
will
geue
you
a
mouthe
and
Wysedom
,
whereagaynst
al
your
Aduersaries
shall
not
bee
able
to
speake
nor
resist
.
A.
This
is
a
most
excellent
promise
,
the
which
all
the
Godly
ought
to
hold
out
agaynst
all
the
Gates
of
hell
.
For
who
can
resist
Chryst
speaking
in
his
members
by
his
holy
Spyrit
?
And
he
saith
in
another
place
.
Ma.
10.20
It
is
not
yee
that
speake
,
but
my
Father
in
you
.
C.
Therefore
Chryste
doth
not
promise
to
deliuer
his
Discyples
from
Death
,
but
he
promiseth
to
geue
such
wisedome
and
such
a
mouth
vnto
them
as
shall
confound
their
Aduersaries
,
and
make
them
ashamed
.
(
Whereagaynst
al
your
aduersaries
)
Hee
sayth
that
this
wisedom
shall
put
al
their
aduersaries
to
silence
,
because
they
shall
not
be
able
to
withstand
the
same
.
Not
that
theyr
impudency
shall
geue
place
vnto
the
truth
,
but
because
the
truthe
shall
Triumphe
ouer
their
franticke
bouldnesse
,
which
they
shall
withstand
in
vaine
.
R.
The
Enemyes
of
the
truth
shall
spende
many
vayne
words
and
shall
reason
Sophisticallye
with
Carnall
Argumentes
,
but
they
shall
not
be
able
to
gainesay
the
Argumentes
of
truth
,
they
shal
vehemently
resist
the
truth
,
but
they
shall
not
bee
able
to
ouerthrow
the
same
:
practise
shall
not
want
,
but
Successe
shall
want
.
For
as
Beastes
which
are
Ennemies
vnto
men
,
after
they
are
shutte
vp
in
theyr
caues
do
horribly
rage
and
fret
,
(
by
which
they
declare
theyr
crueltie
and
wyldenesse
of
Nature
,
and
yet
neuerthelesie
cannot
fulfill
theyr
outragious
madnesse
.
)
Euen
so
the
Ennemies
of
the
truth
,
being
shut
vp
and
restrayned
with
inuincible
argumentes
of
truth
,
roare
agaynst
the
truthe
,
but
cannot
ouercome
the
same
.
When
Peter
and
Iohn
answered
before
the
Counsayle
,
concernyng
the
healing
of
the
lame
man
,
saying
.
Be
it
knowen
vnto
you
all
,
that
by
the
name
of
Iesus
Chryst
whom
ye
haue
crucified
,
Act.
4.13
.
whome
God
raised
agayne
from
the
Deade
.
By
this
name
thys
man
standeth
before
you
whole
.
Did
the
high
Pryests
hold
their
peace
No
verely
,
but
rather
forb●d
them
by
threatning
,
to
speake
neuer
afterward
to
any
man
in
the
same
name
.
So
that
they
went
aboute
to
resiste
it
but
they
were
not
able
,
neither
yet
with
manyfest
testimony
to
gainsay
the
same
.
For
thus
Luke
wryteth
.
When
they
saw
the
bouldnesse
of
Peter
and
Iohn
,
and
vnderstode
that
they
were
vnlearned
and
lay
men
they
meruailed
,
and
they
knew
them
that
they
had
bene
with
Iesu
,
Act.
7.48
.
And
beholding
also
the
man
which
was
healed
standing
with
them
,
they
could
not
say
agaynst
it
.
So
when
Stephen
sayd
that
God
dwelte
not
in
Temples
made
with
hands
,
the
Ennemies
of
the
truth
were
so
outragious
mad
against
him
,
that
they
gnashed
on
hym
wyth
theyr
teeth
,
but
yet
were
not
able
to
resist
the
truth
which
this
blessed
Martyr
vttered
.
So
to
Paule
when
hee
spake
the
word
of
God
,
Festus
sayde
.
Paule
thou
art
beside
thy selfe
.
And
yet
notwithstandinge
that
Prophane
contemner
of
God
,
could
not
gainesay
the
truth
which
Paule
vttered
.
C.
And
I
would
to
God
that
al
they
at
whose
mouth
the
confession
of
the
truthe
is
requyred
,
would
rest
themselues
vpon
this
trust
:
For
the
power
and
Maiesty
of
the
spyrite
will
shew
.
it self
to
ouerthrow
the
ministers
of
Sathan
.
For
that
which
followeth
to
the
19.
Veese
.
Reade
the
10.
Chap.
of
Math.
verse
.
21.
19
Possesse
ye
your
Soules
by
your
patience
.
C.
Chryst
heere
prescribeth
vnto
hys
Disciples
another
maner
of
way
,
to
defend
Life
then
fleshe
and
bloud
teacheth
.
For
euery
man
naturally
desyreth
to
keepe
his
life
in
safety
:
we
seke
those
helpes
to
defende
it
whych
wee
thinke
best
,
and
we
flie
&
auoyd
al
maner
of
perill
:
to
bee
shorte
wee
thynke
our selues
halfe
deade
,
except
wee
bee
well
garded
and
fortefied
But
Chryst
the
preseruer
and
keeper
of
this
Lyfe
commaundeth
vs
,
to
be
alwaies
ready
to
die
,
and
to
walke
throughe
fire
&
water
and
Sworde
.
And
in
deede
no
man
shall
truly
commend
his
Spirit
into
the
handes
of
God
,
but
he
which
is
alwayes
ready
to
die
.
R
,
The
wordes
of
Chryst
are
thus
much
in
effect
I
commaunde
you
not
vnder
the
presence
of
the
Gospell
to
draw
the
Sword
vpon
your
Aduersaries
:
But
I
commaund
you
to
be
patient
.
They
shal
persecute
you
,
but
they
shall
not
hurt
you
.
This
and
the
reste
vnto
the
twenty
fower
verse
are
expounded
in
the
24
,
chapter
of
Mathew
,
verse
15.
24.
And
they
shall
fall
through
the
edge
of
the
sword
,
&
shal
be
caried
way
captiue
into
all
Nations
,
and
Hierusalem
shall
be
troden
downe
of
the
Gentiles
,
vntill
the
time
of
the
Gentiles
be
fulfilled
.
C.
Because
it
seemed
very
absurde
that
the
holy
City
should
bee
so
rased
by
the
Gentiles
,
a
consolation
is
added
that
the
Gentiles
shall
haue
such
Libertye
but
for
a
time
vntil
theyr
iniquity
bee
ripe
,
and
that
vengeance
burste
forthe
which
is
prepared
for
them
.
For
as
this
vengeance
pertained
to
the
Iewes
,
so
also
the
Gentiles
had
theyr
time
appointed
for
the
same
.
For
it
myghte
haue
ben
obiected
.
Shall
the
Iewes
be
punished
&
the
Gentiles
escape
.
This
obiection
Chryst
preuenteth
and
saith
.
that
God
shal
also
take
vengeaunce
vpon
other
nations
,
but
that
time
thereof
is
not
yet
come
.
Read
for
the
rest
vnto
the
28.
verse
in
the
24.
Cap.
of
Math.
verse
29.
28.
And
when
these
things
begyn
to
come
to
passe
,
then
looke
vp
,
and
lift
vp
your
heads
for
your
redemption
draweth
nigh
.
C.
Here
is
added
a
consolation
by
which
Chryst
comforteth
the
mindes
of
hys
Disciples
.
And
although
this
sentence
is
nothing
contrary
from
the
words
of
Ma.
yet
notwithstanding
it
sheweth
better
to
what
ende
the
Aungels
are
sayde
to
come
to
gather
together
the
elect
.
Mathew
For
it
was
necessary
that
the
ioy
of
the
Godly
should
be
compared
with
the
common
sorrow
&
grief
of
the
world
,
and
that
there
should
be
a
difference
put
betwen
them
&
the
reprobate
,
lest
they
should
abhor
the
comming
of
Christe
.
Wee
know
that
the
Scripture
doth
not
only
diuersly
speake
of
the
last
iudgement
but
also
of
al
those
whome
God
daily
exerciseth
in
such
wise
,
that
the
same
may
be
extended
either
to
the
faythfull
or
to
the
vnbeleuing
.
●m.
5.20
.
What
haue
yee
to
do
with
the
day
of
the
Lord
(
sayth
the
prophet
)
the
Day
of
the
Lorde
is
darkenes
&
not
light
.
Zach.
9.9
.
Contrarywyse
Zacharias
commaundeth
the
daughter
of
Syon
to
reioice
for
the
comming
of
the
king
.
And
that
iustly
:
because
as
Esaias
sayth
)
the
same
day
which
bryngeth
to
the
reprobate
wrath
and
vengeance
,
Esay
.
35.4
.
bringeth
fauor
and
redemption
to
the
faithful
.
Therfore
Christ
teacheth
that
the
light
of
ioy
shal
arise
to
his
Discyples
by
his
comming
,
&
that
they
shall
tryumph
to
se
the
wicked
cōfo●nded
with
feare
.
1.
Co.
1.7
.
2.
Ti.
4.8
.
And
for
this
cause
Paule
sayth
that
the
Godly
loke
for
,
&
loue
the
comming
of
the
lord
.
(
Because
your
redemption
draweth
nie
)
Paule
also
calleth
that
same
day
the
day
of
redemption
,
because
wee
shall
then
haue
the
fruition
of
that
delyuerance
which
Christ
hath
purchased
for
vs
.
For
the
rest
vnto
the
34.
verse
,
read
24.
cap
of
Mat.
verse
32.
34.
Take
hede
to
your selues
leaste
at
any
time
your
harts
be
ouercome
with
furfeting
&
dronkennes
,
and
cares
of
this
life
,
and
so
the
Daye
come
vpon
you
vnawares
.
R.
There
is
nothing
more
effectuall
to
put
away
careles
slouthfulnes
,
then
the
certaintie
of
perils
at
hand
,
&
there
is
nothing
of
greater
Force
to
make
men
watch
then
the
vncertainty
of
the
time
with
the
which
perils
come
.
Wherefore
Christ
ioyneth
them
both
together
to
make
his
disciples
diligent
in
theyr
office
.
He
said
that
moste
certainely
calamities
should
come
vpon
the
Iewes
,
yea
vpon
the
whole
world
,
&
now
he
saith
that
there
is
nothing
more
vncertaine
,
or
more
vnknowen
then
the
comming
of
the
foresayd
day
.
So
also
it
is
said
in
Math.
Watch
therefore
,
for
ye
know
not
the
hower
when
your
lord
will
come
.
But
here
he
willeth
them
to
beware
least
theyr
hearts
be
ouercome
with
surfeting
and
dronkennes
.
C.
For
they
which
by
liuing
intemperately
,
haue
their
sences
ouercome
with
meat
and
wine
shall
neuer
haue
theyr
mindes
eleuated
to
the
meditation
of
a
heauenly
life
.
R.
Paule
also
forbyddeth
surfeting
and
dronkennesse
in
his
epystle
to
the
Romanes
.
Rom.
13.13
.
35.
For
as
a
snare
shal
it
come
vpon
all
those
that
dwel
on
the
face
of
the
erth
.
Bu.
This
speach
is
borrowed
of
fowling
.
For
the
vndiscrete
birds
are
taken
with
the
snare
.
Euen
so
the
last
Daye
shall
ouerwhelme
the
blinded
wycked
which
looke
for
no
perill
but
feede
,
euen
as
do
folish
birdes
in
the
myddest
of
snares
,
with
the
which
they
are
intangled
or
euer
they
beware
.
Wyth
these
wordes
of
the
lord
agreeth
thys
saying
of
S.
Paule
.
When
they
shall
say
,
peace
and
safety
:
then
shall
sodayne
destruction
come
vpon
them
as
sorrow
vppon
a
Woman
with
chyld
,
and
they
shall
not
escape
.
A.
1.
The.
5
,
3
So
in
Noes
time
,
they
did
eat
,
they
dranke
,
they
maried
euen
vntill
the
Day
that
Noe
entered
into
the
arke
,
Lu.
17.27
.
&
the
floud
came
and
destroied
them
all
.
36.
Watch
yee
therefore
,
and
praye
continually
,
that
yee
may
bee
accounted
worthy
to
escape
al
these
Thynges
that
shall
come
,
and
that
yee
may
stand
before
the
son
of
man
.
C.
Because
there
are
many
Snares
of
the
Fleshe
,
by
which
mens
myndes
are
intangled
,
there
is
neede
of
greate
watching
.
Because
also
it
is
nedefull
for
vs
to
seeke
for
Ayde
and
Helpe
at
Gods
Handes
.
Prayers
are
necessarie
by
which
our
infirmities
are
holpen
.
And
Chryst
prescribeth
heere
vnto
vs
a
forme
of
prayer
:
Fyrst
,
that
it
would
please
God
to
deliuer
vs
from
the
daunger
of
so
many
snares
:
Secondly
that
we
may
stand
in
safety
before
the
Face
of
that
son
of
God
.
For
we
may
not
come
thither
except
wonderfully
we
escape
a
thousand
Deathes
(
That
ye
may
be
counted
worthy
]
E.
This
speache
is
as
much
,
as
if
he
had
sayd
.
That
yee
may
be
able
to
stand
in
the
presence
of
God
,
make
continuall
prayers
vnto
him
.
37.
In
the
Day
time
he
taught
in
the
temple
:
and
at
Night
he
went
out
and
abroad
in
the
Mounte
that
is
called
Olyuet
.
BV.
Hereby
the
Ministers
of
Godds
word
are
taught
how
carefull
and
dylligent
they
ought
to
be
in
preachynge
the
Gospell
after
the
example
of
Christ
the
Prynce
of
sheepeheards
:
Also
how
dylligent
they
ought
to
be
in
praying
.
For
in
that
he
went
to
the
mountayne
it
was
to
pray
as
may
playnelie
appeare
by
the
words
of
Mathew
,
saying
And
when
he
had
sent
away
the
people
he
went
alone
into
the
mountayn
to
pray
.
Ma.
14.23
Mar.
6.46
.
Therefore
Chryst
taught
and
prayed
.
For
his
office
and
callinge
was
to
preach
the
Gospell
concerning
remission
of
sinnes
,
Lu.
4.18
and
the
Reconcylliation
to
his
heuenly
Father
,
euen
as
he
him selfe
testefieth
out
of
Esay
.
And
the
nearer
his
death
approached
the
more
vigilant
hee
was
in
following
his
calling
.
38.
And
all
the
people
came
earelye
in
the
morning
to
him
in
the
temple
to
heare
him
.
E.
Hereby
wee
see
the
feruente
desyre
which
this
people
had
to
hear
Christ
,
in
that
they
are
sayd
to
come
early
in
the
morninge
to
heare
hym
.
Therefore
,
they
may
be
ashamed
before
whom
Chryst
setteth
his
Gospel
daily
in
the
Church
,
and
yet
notwythstanding
neglect
to
come
to
heare
the
same
,
rather
following
their
temporall
businesse
.
A.
The
feruent
desire
of
this
people
shal
condempne
the
contempte
of
these
men
in
that
so
ernestly
they
soughte
to
heare
Christ
preach
the
Gospel
.
❧
CHAPTER
XXII
.
THE
FEASTE
OF
sweete
Breade
drewe
nyghe
which
is
called
Passeouer
.
A.
The
Euangelist
Luke
in
this
cap
,
beginneth
to
descrybe
vnto
vs
the
Hystorye
of
the
passion
of
our
Lorde
and
Sauiour
Iesus
Chryst
:
in
the
whych
he
repeateth
a
fewe
things
,
which
the
other
omitted
.
Concerning
this
Feast
and
the
reste
which
followeth
in
thys
Chapter
.
Read
the
26.
cap
of
Mathew
verse
the
second
and
the
14.
Chapter
of
Marke
,
verse
10.
15.
And
hee
sayde
vnto
them
,
I
haue
earnestly
desiered
to
eate
this
Passeouer
with
you
before
that
I
suffer
.
R.
Here
let
vs
note
the
desire
of
Christ
to
worke
our
Saluation
.
In
this
feast
of
passeouer
,
Chryste
was
to
suffer
a
most
shamefull
and
cruell
death
.
Another
man
woulde
haue
desiered
by
all
maner
of
meanes
to
shunne
and
escape
so
horrible
a
death
.
But
Christ
rather
desiereth
to
suffer
the
same
.
Not
that
Death
it selfe
was
so
pleasaunte
,
but
because
he
so
earnestly
thyrsteth
after
our
Saluation
,
which
we
attained
vnto
by
his
Death
.
Rom.
9.33
Therefore
thys
desire
of
Chryst
ought
to
styrre
vp
euery
carelesse
and
slouthfull
person
to
repente
in
time
.
If
Chryste
had
called
vs
to
such
labor
as
might
rather
haue
brought
daunger
then
profit
,
we
might
peraduenture
make
excuse
,
and
turne
our selues
another
way
:
but
nowe
hee
hath
called
vs
to
those
labors
,
nay
rather
to
those
Felicities
which
shal
alway
brynge
Saluation
with
them
.
For
euery
one
that
beleeueth
in
hym
shall
not
be
confounded
.
Why
then
do
we
delay
to
take
them
in
hande
and
to
follow
them
.
Also
this
desyre
of
Christ
ought
to
strengthen
their
minds
,
which
feare
that
Chryst
neither
behouldeth
them
,
nor
receiueth
them
for
their
sins
.
But
why
art
thou
afrayd
to
come
vnto
Chryst
?
Behold
he
more
earnestlye
desyreth
thy
Saluation
,
then
thou
canst
craue
the
same
.
Hee
is
more
readie
to
offer
his
Benefites
vnto
thee
,
then
thou
art
to
receiue
them
.
A.
So
in
another
place
speakinge
of
his
Death
,
hee
sayth
.
Luk.
12.50
I
must
be
baptized
with
a
Baptisme
,
and
how
am
I
payned
til
it
be
ended
?
R.
Wherefore
,
the
more
thy
sinnes
oppresse
thee
,
the
more
make
thou
hast
to
come
vnto
Chryst
,
because
hee
came
not
to
cal
the
righteous
,
but
sinners
to
Repentaunce
.
Moreouer
Chryst
maketh
mention
of
his
passion
againe
,
to
the
end
his
disciples
myght
know
that
he
died
willingly
.
And
hee
speaketh
not
onely
of
his
passion
,
but
also
of
his
resurrection
&
glory
to
come
.
16.
For
I
say
vnto
you
,
henceforth
I
will
not
eate
of
it
any
more
vntill
it
be
fulfilled
in
the
Kingdome
of
GOD
.
R.
As
if
he
should
say
.
This
shall
bee
the
last
Passeouer
which
I
will
eate
with
you
in
this
mortall
body
.
For
hereafter
I
will
not
liue
as
a
man
among
you
,
but
I
wil
enter
by
my
passion
into
the
Kingdome
of
God
.
I
will
dye
and
rise
agayne
from
Death
,
not
to
liue
an
Externall
Lyfe
after
the
manner
of
this
worlde
amonge
you
,
but
to
liue
in
the
Kingdome
of
God
.
For
al
things
shal
be
fulfilled
which
the
prophets
haue
foreshewed
concerning
the
Kingdome
of
God
.
Reade
for
the
rest
vnto
the
21.
verse
in
the
26.
cap.
of
Math.
verse
25.
21.
Yet
behold
the
hand
of
him
that
betrayeth
me
,
is
with
me
on
the
Table
.
R.
In
these
wordes
Chryst
first
of
all
declareth
that
he
suffered
not
his
passion
by
constraynte
,
but
of
his
own
voluntary
will
.
For
hee
knoweth
bothe
his
betraying
,
and
the
traitor
,
and
he
could
if
hee
had
would
,
escaped
the
same
in
time
.
But
he
rather
desired
to
suffer
his
passion
,
thereby
to
worke
our
saluation
,
then
to
set
himselfe
at
libertye
to
enioy
his
pleasure
.
Rom.
15.3
.
A.
Therefore
most
truly
is
it
sayd
by
the
Apostle
that
Chryst
pleased
not
himselfe
,
but
as
it
is
written
.
The
rebukes
of
them
which
rebuked
thee
fel
on
me
.
R.
Moreouer
whereas
so
often
he
maketh
mention
of
the
treason
of
Iudas
,
he
doth
it
not
to
make
the
rest
of
the
disciples
hate
hym
as
a
most
wicked
person
,
but
rather
to
prouoke
Iudas
to
repent
him
.
For
al
though
Iudas
had
already
committed
a
most
haynous
offence
in
makynge
a
bargaine
with
the
high
priests
for
the
sale
of
Chryst
.
Yet
neuertheles
Christ
reiecteth
him
not
,
but
seeketh
by
all
meanes
to
draw
him
to
repentance
.
He
washeth
his
feete
,
he
putteth
him
in
mynde
of
his
fault
,
but
yet
in
such
wise
that
he
toucheth
him
not
by
name
.
Read
for
the
two
verses
following
the
26.
of
Mat.
Verse
24.
24.
And
there
was
a
stryfe
amonge
them
,
which
of
them
should
seme
to
be
the
greatest
.
A.
Concerning
this
contention
and
the
original
thereof
,
we
haue
spoken
in
the
20.
Chapter
of
Math.
verse
24.
Mat.
18.4
The
which
Luke
semeth
to
place
here
out
of
order
.
BV.
The
like
contention
also
happened
betwene
the
Apostles
,
at
another
time
,
of
which
mention
is
made
in
the
18.
of
Math.
Mat.
10.28
28.
Ye
are
they
which
haue
bydden
with
me
in
my
Temptations
.
A.
This
sentence
semeth
to
agree
with
that
of
Mathew
.
Ye
that
haue
followed
me
in
the
Regeneration
shal
sit
vppon
twelue
Seates
,
and
Iudge
the
twelue
Trybes
of
Israell
,
when
the
son
of
man
shall
sit
vpon
the
Throane
of
his
maiesty
.
C.
But
Luke
vseth
moe
words
then
doth
Math.
For
,
because
the
Apostles
followed
Christ
in
his
temptations
,
and
stode
constantly
,
hee
pronounceth
that
they
shall
also
be
pertakers
of
his
Glory
.
And
he
calleth
hys
contentions
,
Temptations
,
wyth
the
which
God
exercysed
him
and
his
Apostles
.
And
very
aptely
hee
vsed
thys
word
temptations
,
because
accordyng
to
the
sence
and
feeling
of
his
humane
Nature
,
his
faith
and
Patience
was
proued
.
29.
And
I
appoint
vnto
you
a
Kyngdome
as
my
Father
hath
appoynted
vnto
mee
.
C.
He
doth
here
make
them
not
onely
Liefetenants
,
but
also
kings
:
because
he
geueth
vnto
them
that
kingdom
whych
hee
had
receiued
of
his
Father
.
By
this
his
example
he
exhorteth
them
to
patience
,
lest
they
should
to
gredely
desire
that
Kingdome
which
was
geuen
to
him
to
dispose
:
for
although
his
father
had
appointed
him
to
be
a
kinge
.
Yet
notwithstanding
he
was
not
by
and
by
exalted
to
his
Glory
.
Nay
,
hee
abased
himself
first
,
&
got
him
kingly
Honor
by
the
shameful
death
of
the
crosse
.
BV.
But
if
we
refer
these
words
to
the
former
contention
this
shal
be
the
sence
:
Why
do
ye
contend
among
your selues
who
shal
be
greatest
?
Lerne
rather
to
serue
of
me
:
for
the
more
a
man
serueth
the
greater
he
shal
be
.
But
be
of
good
cheare
euery
one
of
you
shal
be
great
.
For
ye
haue
walked
with
me
in
humility
,
abiding
with
me
in
my
temptations
which
I
haue
suffred
by
the
Iewes
,
&
for
the
which
my
brethren
also
haue
forsaken
me
,
therfore
ye
shal
raigne
with
me
.
For
alredy
I
dispose
vnto
you
the
Kingdom
of
Heauen
,
euen
as
my
Father
hath
disposed
the
same
vnto
mee
,
that
ye
may
enioy
the
same
with
me
,
&
that
ye
may
eat
and
drinke
with
me
at
my
table
,
that
is
to
say
,
that
yee
may
enioye
the
Glory
&
plesures
of
the
life
to
come
with
me
.
Therefore
litte
vp
your
mindes
to
those
thinges
which
are
to
come
,
putting
away
that
Dreame
concernynge
this
present
felicity
&
kingdome
.
For
here
wee
muste
serue
,
there
wee
shall
raigne
.
31.
And
the
Lord
sayd
.
Symon
,
Symon
,
beholde
Sathan
hath
desyred
to
sift
you
as
it
were
wheat
.
C.
Chryst
speaketh
not
here
only
Hystorycally
of
the
trouble
to
come
.
But
also
plainly
sheweth
that
his
disciples
must
haue
a
battaile
with
sathan
,
&
withal
promiseth
vnto
them
victory
.
And
this
is
a
very
profitable
admonition
,
that
so
often
as
any
stumbling
block
is
laid
before
vs
,
we
may
by
and
by
set
before
our
eyes
the
subtil
snares
of
Sathan
.
Euen
as
the
Apostle
Paule
also
teacheth
saying
.
●ph.
6.12
.
We
wrastle
not
agaynst
flesh
and
bloud
,
but
against
rule
,
agaynst
power
,
agaynst
wordly
gouerners
of
the
darkenesse
of
this
worlde
,
agaynst
spyritual
wickednes
in
Heauenly
things
.
Therefore
the
meaning
of
Chrysts
words
is
this
.
When
hereafter
very
shortly
ye
see
me
oppressed
.
Know
ye
for
a
certaintie
that
Sathan
will
vse
the
same
violence
against
you
to
ouerthrow
you
,
and
that
this
is
a
very
fit
occasion
for
him
to
weaken
your
faith
.
BV.
And
whereas
he
nameth
Simon
twise
,
it
sheweth
the
vehemency
and
serious
affection
of
his
Admonition
.
Furthermore
,
in
that
he
sayeth
(
Sathan
hath
desired
)
he
noteth
that
all
euils
come
by
the
meanes
of
Sathan
.
Wherefore
,
wee
are
rightly
taught
in
our
daily
prayer
,
to
pray
that
wee
may
be
deliuered
from
all
euil
,
that
is
to
say
,
from
the
deuil
&
sin
.
Finally
he
admonisheth
Peter
aboue
the
rest
,
because
he
should
fal
aboue
the
rest
.
And
it
was
meete
that
hee
should
fall
more
deepely
then
the
rest
,
because
the
purpose
of
the
Lord
was
to
vse
him
aboue
the
rest
to
the
setting
forth
of
his
glory
,
And
for
this
it
was
needefull
that
he
should
haue
a
modest
mind
,
fre
from
selfe
trust
,
and
such
a
mynd
as
myght
easely
beare
with
the
weakenesse
of
others
,
the
which
he
might
learn
by
his
owne
fall
.
A.
Howbeit
the
purpose
of
Chryst
was
to
admonish
them
all
in
the
person
of
one
,
as
we
haue
shewed
in
the
26.
Chapter
of
Mathew
,
verse
31.
C.
This
Doctryne
is
very
profitable
to
teache
vs
to
Arme
and
prepare
our selues
before
we
be
constrained
to
fight
because
we
know
that
Sathan
desyereth
by
all
maner
of
meanes
to
assaye
vs
.
Euen
as
the
Apostle
Peter
sayth
.
Your
Aduersary
the
Deuill
goeth
about
like
a
roaring
Lyon
,
1.
Pet.
5.8
.
seekynge
whome
he
may
deuoure
.
(
To
sift
you
as
it
were
wheate
.
)
C.
This
simillytude
of
sifting
doth
not
in
euery
pointe
properly
hold
.
For
in
the
thyrd
of
Mathew
the
Gospell
is
compared
to
a
fan
or
siue
,
with
the
which
wheate
is
purged
from
chaffe
:
But
heere
by
siftynge
he
meaneth
onely
violent
shakyng
:
because
the
Apostles
in
the
deth
of
Christ
were
more
cruelly
handled
then
they
were
wont
to
be
.
This
is
therefore
to
be
noted
,
because
Sathan
desyreth
nothing
else
then
the
purgation
of
the
faithfull
.
But
although
he
shaketh
and
sifteth
them
to
another
ende
,
yet
neuerthelesse
this
is
truly
sayde
,
that
they
are
tumbled
,
shaken
,
&
toste
this
way
,
and
that
way
,
euen
as
men
tosse
and
shake
wheate
in
a
Siue
or
Fanne
.
Therefore
Sathan
will
sift
,
that
is
to
say
,
he
seeketh
nothing
else
but
to
pull
vp
by
the
rootes
,
&
vtterly
to
destroy
.
Wherefore
,
we
must
stand
faste
,
and
must
haue
deepe
rootes
and
hold
in
the
fayth
,
that
nothing
may
be
able
to
remoue
vs
.
For
Sathan
is
no
Changelyng
,
he
is
euen
the
same
Deuil
that
he
was
then
,
being
a
wonderfull
Enemy
to
our
Saluation
.
32.
But
I
haue
prayed
for
thee
,
that
thy
Faythe
fayle
not
,
and
when
thou
art
conuerted
,
strengthen
thy
Brethren
.
C.
It
was
necessary
that
Peter
shoulde
bee
well
Admonished
,
leaste
,
when
he
had
denyed
CHRYST
,
hee
shoulde
bee
ouerwhelmed
wyth
Desperation
.
Therefore
hee
comforteth
hym
:
Of
how
greate
wayght
the
which
consolation
was
,
he
did
not
then
vnderstand
:
but
afterwarde
when
hee
was
in
necessitie
hee
vnderstoode
the
same
.
If
Peter
had
not
receyued
thys
promise
,
no
doubte
he
had
bene
ouerwhelmed
with
his
fal
&
denyall
.
But
these
promises
,
by
which
GOD
promiseth
that
hee
will
not
fayle
vs
,
ought
not
to
make
vs
carelesse
,
but
let
vs
knowe
that
therefore
he
promiseth
vs
his
helpe
,
because
he
knoweth
that
of
our selues
we
can
doe
nothing
,
and
that
without
him
we
are
depryued
of
all
power
.
Hereby
wee
gather
the
Gods
Electe
though
they
seeme
to
be
vtterly
ouerthrowen
,
are
notwithstandyng
held
vp
of
God
least
that
faith
shoulde
quayle
with
them
.
It
may
be
said
that
Peters
faith
vanished
away
for
a
time
but
by
this
and
other
places
it
appeareth
that
the
Sparkes
of
Faithe
doe
alwaies
abide
in
the
Elect
howsoeuer
they
lie
buried
in
their
hearts
.
BV.
Fayth
in
the
Elect
seemeth
to
be
like
vnto
the
Sonne
in
the
Fyrrmament
,
which
is
hyd
and
darkned
for
a
time
with
cloudes
,
but
is
not
cleane
extinguished
.
For
affections
,
and
Errors
,
and
sinnes
,
are
certayne
blacke
Cloudes
brynging
darknesse
,
but
the
Sonne
of
our
fayth
is
confirmed
&
inflamed
againe
by
the
merit
of
our
Intercessor
,
in
such
wyse
,
that
with
firme
and
bright
beames
,
it
by
and
by
putteth
away
those
cloudes
,
and
bringeth
a
cleare
conscyence
.
And
let
no
man
thinke
that
this
prayer
of
Chryste
to
Peter
onely
,
as
though
hee
prayed
for
him
alone
,
For
Chryst
prayed
also
for
the
rest
of
the
Apostles
,
and
for
them
which
should
beleue
theyr
preachyng
.
For
thus
he
sayth
.
I
pray
not
for
them
alone
,
Ioh.
17.20
but
for
all
them
which
shal
beleue
in
me
by
theyr
preaching
.
(
And
when
thou
art
conuerted
)
As
if
he
shoulde
say
:
When
thou
arte
conuerted
strengthen
thy
brethren
by
thy
Example
,
that
they
dispayre
not
.
Consider
how
great
thy
fall
was
when
thou
see
others
to
fall
,
least
thou
contemne
and
reiecte
them
:
but
rather
that
thou
mayst
lift
them
vp
and
comforte
them
.
For
wee
oughte
not
to
thinke
that
strength
is
geuen
vnto
vs
to
ouerthrow
others
.
Euery
man
ought
to
beare
with
his
Brothers
infirmities
:
But
they
which
haue
once
fallen
themselues
ought
to
be
most
ready
to
beare
with
the
weake
,
being
taughte
by
theyr
owne
Experience
.
For
the
feeling
of
Euylls
ought
to
make
vs
the
more
mercifull
.
Therefore
the
Apostle
saith
.
Heb.
4.15
.
We
haue
not
a
high
Prieste
which
can
not
bee
touched
with
the
feeling
of
our
infirmities
:
but
was
in
all
poynts
tempted
as
we
are
,
and
yet
without
sin
.
Let
vs
not
therefore
be
to
seuere
,
but
let
vs
euer
haue
in
mynd
this
admonition
.
For
the
Exposition
of
the
nexte
verse
,
read
the
13.
cap.
of
Iohn
,
and
the
37.
verse
.
Also
for
the
34
,
verse
,
reade
the
26.
Cap.
of
Math.
beginning
at
the
33.
Verse
.
35.
And
hee
sayd
vnto
them
,
when
I
sent
you
without
wallet
and
scrip
and
shoes
,
lacked
yee
any
thinge
?
and
they
sayd
.
No
:
C.
The
whole
Speach
of
Chryst
tendeth
to
this
end
,
Mat.
10.5
that
he
hath
hitherto
spared
his
Disciples
,
that
hee
myghte
lay
no
more
vpon
them
,
then
they
are
able
to
beare
.
B.
For
when
at
the
first
time
they
were
sent
forth
to
prech
the
Gospell
,
they
liued
well
and
wanted
nothing
,
though
they
were
sent
forth
bare
and
empty
to
take
theyr
iourney
,
that
they
might
preach
the
Gospell
.
For
Chryst
compareth
that
conuenyent
maner
of
life
which
they
vsed
in
that
iourney
,
to
most
sharpe
persecutyon
,
which
was
at
Hande
for
him
by
hys
crosse
.
C.
And
he
commendeth
the
easinesse
of
the
first
time
,
to
the
ende
,
hee
might
geue
them
better
Courage
to
a
sharper
Battaile
.
For
wherefore
dyd
hee
keepe
these
younge
and
inexperienced
souldiers
from
daunger
in
reste
&
peace
,
but
onely
by
little
and
little
to
geeue
them
courage
and
strengthe
to
fight
in
time
to
come
?
But
ther
is
not
withstanding
another
maner
of
Comparison
of
the
two
times
,
then
that
whych
he
maketh
here
.
For
if
so
bee
when
they
went
forth
to
discharge
theyr
Offyce
without
any
maner
of
preparation
they
wanted
nothinge
,
the
quietnesse
of
the
time
geuing
them
leaue
to
prouide
for
themselues
:
Much
more
nowe
in
tyme
of
trouble
,
laying
aside
all
care
for
the
necessaries
of
this
life
,
they
ought
spedely
to
take
that
in
hand
whereunto
necessity
called
them
.
36.
Then
sayd
hee
vnto
them
.
But
now
he
that
hath
a
wallet
let
him
take
it
vp
,
and
likewise
his
Scrip
,
and
he
that
hath
none
,
let
him
sell
his
coate
,
and
buy
a
sword
.
A.
This
is
a
figuratiue
kind
of
spech
which
hee
vseth
in
many
other
places
also
.
C.
Hee
sheweth
that
there
are
great
troubles
and
afflictions
at
hande
.
Euen
as
if
a
prynce
minding
to
set
his
Souldiers
in
a
readinesse
for
the
battayle
,
should
cry
.
All
Arme.
For
he
commaundeth
them
here
all
other
Cares
set
aside
,
to
prepare
themselues
to
fight
,
telling
them
that
they
must
sell
awaye
all
that
they
haue
,
euen
to
theyr
Wallet
and
scryp
(
which
men
Commonlye
do
in
warres
)
to
arme
themselues
.
But
he
calleth
them
not
to
Externall
fighte
,
but
onely
vnder
the
simillitude
of
warfare
,
he
telleth
them
what
hard
skyrmishes
of
temptations
they
muste
abyde
,
and
how
great
brunts
of
Spirituall
battayles
they
were
to
endure
.
B.
As
if
he
should
haue
sayd
.
Heretofore
when
ye
had
me
present
in
the
flesh
,
ye
liued
so
pleasantly
&
so
well
by
the
sufferance
of
my
father
that
ye
wanted
nothing
,
not
onely
when
ye
wer
conuersant
with
mee
,
but
also
when
I
sente
you
far
of
from
me
to
preach
the
gospel
without
all
furniture
&
prouision
.
But
hereafter
yee
shall
liue
after
another
maner
,
and
shal
be
in
danger
of
so
gret
persecution
,
that
of
necessity
ye
shall
bee
constrained
to
carry
with
you
a
wallet
,
a
scrip
,
&
a
sword
if
ye
haue
them
,
&
if
ye
haue
them
not
,
ye
shal
be
forced
to
sel
away
some
of
your
apparrell
to
buy
them
.
For
I
shal
be
shortly
taken
from
you
,
&
ye
shal
se
me
geue
that
onset
&
charge
of
this
sharp
&
cruel
battaile
.
But
consider
that
my
fathers
power
shal
continue
as
it
hath
don
hitherto
,
and
shall
geue
you
strength
in
the
myddest
of
all
Aduersity
.
In
like
maner
,
our
Sauior
Chryst
at
this
day
hath
the
same
consideration
of
vs
,
so
the
he
doth
not
rashly
thruste
vs
forth
vnprepared
&
vntaughte
,
but
before
he
send
vs
to
the
conflict
,
he
armeth
vs
,
&
geueth
vs
strength
.
A.
The
lyke
saying
our
Sauiour
Christ
vttered
to
Peter
after
his
resurrection
saying
.
Verely
I
say
vnto
thee
when
thou
wast
yong
,
thou
girdedst
thee
,
Iho.
21.18
&
walkedst
whether
thou
woldest
:
but
when
thou
art
olde
,
thou
shalte
stretche
out
thy
hands
,
and
another
shall
gyrde
thee
,
and
lead
thee
whether
thou
wouldest
not
.
37.
For
I
say
vnto
you
,
that
yet
the
same
which
is
written
must
be
perfourmed
in
me
.
Euen
amonge
the
wycked
was
he
reputed
.
For
those
thinges
which
are
written
of
me
haue
an
end
.
C
Chryst
here
declareth
that
he
hath
not
yet
fulfilled
all
thinges
which
pertayne
to
his
Office
,
neither
should
be
vntill
such
time
as
hee
was
reputed
&
taken
among
the
wicked
.
But
least
the
shamefull
reproach
hereof
mighte
vtterly
discourage
them
,
he
bryngeth
in
the
prophesie
of
Esay
.
Esa.
53.12
(
Euen
amonge
the
wicked
was
hee
reputed
)
The
which
cannot
be
expounded
but
of
the
messias
.
Now
seeing
it
is
there
sayde
that
he
should
be
reputed
amonge
the
wicked
,
it
was
vnmeete
that
the
faithfull
should
be
troubled
with
the
fight
hereof
;
though
it
were
neuer
so
odious
because
otherwise
he
could
not
be
their
Redemer
,
then
by
taking
vppon
hym
shame
and
reproach
amonge
the
wycked
.
For
there
cannot
be
a
better
Remedy
to
take
away
offences
when
we
are
terrefied
by
some
absurdity
,
then
if
we
know
that
so
it
pleaseth
God
to
haue
it
,
and
that
there
is
nothing
done
by
his
decree
,
but
by
iust
reason
.
(
For
those
things
which
are
written
of
me
.
By
which
words
he
declareth
that
nothinge
was
spoken
by
the
prophets
in
vain
.
Now
,
seing
the
successe
proued
that
which
the
Prophets
foreshewed
before
our
faith
ought
rather
thereby
to
be
confirmed
,
then
we
to
be
made
afeard
and
troubled
.
A.
But
how
this
place
was
fulfilled
in
Chryst
,
ye
shall
plainly
see
in
the
27.
Cap.
of
Mat.
verse
38.
C.
And
although
by
this
one
Argument
Chryst
comforteth
his
disciples
,
because
al
the
sayings
of
the
prophets
concerning
him
must
be
fulfilled
.
Yet
notwithstanding
the
very
purpose
of
God
it self
doth
containe
in
it
no
smal
comfort
:
as
that
Chryste
was
subiecte
to
dampnation
,
which
all
wee
had
deserued
,
and
was
reputed
among
the
wicked
,
that
he
might
offer
vs
as
righteous
vnto
his
father
which
are
wicked
and
oppressed
with
wickednesse
.
For
hereby
we
are
counted
pure
and
without
sin
before
God
,
because
the
pure
&
immaculate
Lambe
of
God
tooke
vpon
him
our
tourne
.
Iho.
17.3
R.
Hereby
also
we
may
learne
what
the
Authority
of
the
holy
Scripture
is
,
&
that
the
same
serueth
specially
to
tech
vs
to
knowe
Chryste
.
For
to
knowe
Christe
is
our
true
felicity
and
Eternall
Life
.
38.
And
they
said
Lord
Behold
,
here
are
two
swords
.
And
he
sayd
vnto
them
,
it
is
inough
.
R.
As
yet
the
Disciples
vnderstande
not
that
the
kingdom
of
Chryst
is
spirituall
:
but
as
they
thought
the
same
to
be
a
Corporall
Kingdome
in
thys
world
,
so
they
thought
that
Chryst
commaunded
to
prepare
for
externall
war
that
they
might
defend
themselues
from
his
enemies
,
and
receiue
his
Kyngedom
.
C.
This
was
foule
and
brutyshe
rudenesse
,
that
they
beinge
so
often
admonished
concerning
the
bearyng
of
the
Crosse
,
think
still
that
they
must
fight
with
materiall
Swords
.
(
Behold
here
are
two
swords
)
It
is
vncertain
whether
they
say
that
they
haue
two
swords
,
as
if
they
were
sufficiently
appoynted
agaynst
theyr
enemies
:
or
whether
they
complayne
that
they
lacke
weapons
.
But
this
is
most
euident
that
they
were
so
sencelesse
that
they
thought
not
of
the
Spyritual
enemy
(
It
is
inough
)
R.
A
very
short
aunswer
,
euidently
shewing
that
Chryst
had
another
maner
of
meaning
then
that
his
disciples
shoulde
vse
iron
swords
for
external
war.
For
if
the
warre
had
bene
externall
,
howe
could
two
swords
haue
sufficed
?
Therefore
saith
he
it
is
inoughe
,
that
is
to
say
.
I
meane
not
that
ye
shall
defend
me
with
external
swords
:
and
for
the
purpose
that
I
require
them
,
they
are
sufficient
,
&
more
then
sufficient
.
For
I
shal
not
nede
them
for
my
purpose
.
The
Magistrates
haue
theyr
sword
,
whose
office
is
to
defend
theyr
subiects
,
and
their
common
wealth
.
But
as
touching
my
Kingdome
.
I
will
haue
no
priuate
person
,
who
hath
not
by
right
the
gouernment
of
the
externall
sword
,
to
take
the
same
in
hand
for
my
kingdom
.
A.
So
hee
aunswered
Pilate
.
My
kingdome
is
not
of
thys
world
.
Ioh.
18.36
.
2.
Co.
10
3
If
my
kingdom
were
of
thys
world
,
my
ministers
woulde
surelie
fight
that
I
needed
not
to
be
delyuered
to
the
Iewes
.
Read
also
the
tenth
Cap.
of
S.
Paule
to
the
Corinthyans
.
Where
ye
shal
see
with
what
weapons
the
ministers
of
Gods
word
ouerthrow
Sathan
and
his
whole
power
.
For
the
Exposition
of
the
rest
of
this
Chapter
read
the
26.
cap.
of
Mat.
Also
for
the
exposition
of
the
twenty
thre
Chapter
followyng
.
Read
the
27.
Chapter
of
Mathew
.
❧
CHAPTER
XXIIII
.
BVt
vpon
the
first
of
the
Sabaothes
very
earlye
in
the
morninge
,
they
came
vnto
the
Sepulcher
,
and
brought
swete
odors
which
they
had
prepared
,
&
other
women
with
them
.
A.
In
this
chap.
Luke
declareth
the
resurrection
of
our
sauior
Chryste
,
the
which
we
haue
handled
in
the
28.
cap.
of
Mat.
vnto
the
which
we
referre
the
Reader
.
2.
And
their
words
semed
vnto
them
fained
thinges
,
neither
beleeued
they
them
.
C.
Here
in
the
Disciples
of
Chryste
,
wee
may
beholde
as
in
a
Glasse
what
our
disposition
&
nature
is
.
If
a
vayne
tale
be
tould
we
geue
dilligent
heede
vnto
the
same
,
because
wee
delighte
in
lyes
,
but
when
the
truthe
is
declared
,
we
are
very
dul
,
we
are
loth
to
beleue
to
soone
.
Example
whereof
wee
haue
in
this
place
.
But
if
any
man
say
that
they
were
women
,
let
him
know
that
the
Authority
of
women
is
not
heere
handeled
,
but
the
word
of
God
whych
had
oftentimes
tould
the
same
.
Therefore
they
do
not
refuse
to
beleue
women
but
Christ
himself
.
Furthermore
had
they
not
an
argument
of
the
resurrection
of
Chryst
in
this
woman
,
which
was
deliuered
from
Deuills
,
in
whom
they
might
so
often
as
they
saw
her
behold
the
power
of
Christ
.
Note
also
dyllygently
in
this
place
,
that
althoughe
wee
would
willingly
perish
,
yet
notwithstanding
Christ
wil
not
suffer
the
same
,
For
he
draweth
vs
from
destruction
,
euen
as
he
brought
his
Apostles
into
the
way
which
beleued
not
the
women
declaring
vnto
them
his
resurrection
.
A.
Happy
then
are
they
whom
the
father
hath
geuen
to
the
son
to
be
saued
.
For
the
exposition
of
the
12
,
verse
followinge
,
read
the
28.
cap.
of
Mathew
verse
10.
and
Iohn
.
20.
verse
3.
13.
And
behold
two
of
them
went
the
same
Day
to
a
towne
called
Emaus
,
which
from
Hierusalem
is
about
thre
score
furlongs
.
C.
Marke
onely
toucheth
this
storye
bryefly
,
but
Mathew
and
Iohn
make
no
mentyon
at
all
of
the
same
.
But
because
it
is
profitable
to
be
knowen
,
and
worthy
to
be
remembred
.
Luke
doth
not
in
vaine
so
exactely
prosecute
the
same
.
But
the
spirit
of
God
hath
so
aptly
geuen
to
euery
euangelyste
hys
part
,
that
the
same
which
is
not
to
be
found
in
1.
or
2.
of
them
,
may
be
sene
in
the
other
.
For
many
visions
of
the
which
mention
is
made
in
Iohn
are
quite
omitted
by
the
other
thre
.
Bu.
Therfor
euery
one
of
the
Euangelists
haue
put
downe
in
wryting
sure
and
vndoubted
demonstrations
of
the
Lordes
resurrection
.
Luke
hath
chosen
for
his
part
the
most
euident
,
among
which
this
presente
demonstration
is
notable
,
Effectuall
,
and
very
pleasaunt
.
The
same
hath
signes
tryal
and
experiment
of
the
sences
,
and
confirmation
of
Scriptures
.
It
hathe
in
like
maner
Wonderful
affections
of
men
,
sweete
consolations
,
&
notable
opinions
,
They
are
described
after
an
hystorycall
maner
,
yea
:
al
the
circumstances
almost
are
touched
with
wonderful
pleasantnes
.
C.
And
this
is
worthy
to
be
noted
,
that
these
two
wytnesses
were
chosen
,
not
that
the
Lord
by
them
might
perswade
the
Apostles
that
he
was
risen
,
but
to
reproue
their
slownesse
to
beleue
:
and
although
at
the
first
they
preuailed
nothing
,
yet
notwithstanding
at
the
length
their
testemony
being
otherwise
holpen
,
it
toke
effecte
in
them
.
BV.
But
who
these
two
were
wryghters
do
not
agree
in
the
name
of
the
one
,
the
name
of
the
other
is
expressed
,
&
is
called
Cleophas
,
who
is
supposed
to
be
of
Galile
,
being
the
same
of
whom
Mary
was
syrnamed
Cleophas
.
The
other
S.
Ambrose
calleth
Ammaon
.
Theophilacte
calleth
hym
Luke
,
&
Epiphanius
sayth
hys
Name
was
Nathanaell
.
By
which
diuersitie
we
haue
to
learne
two
thinges
.
The
first
is
,
that
it
is
a
vaine
and
vnprofytable
thing
to
search
out
that
whych
the
Scripture
hath
not
reuealed
:
For
it
hath
set
forth
vnto
vs
al
those
thynges
which
are
profitable
for
vs
to
knowe
.
The
second
is
,
that
traditions
are
vncertaine
,
and
cannot
safely
be
credyted
.
[
Which
is
from
Hierusalem
aboute
60.
Furlonges
]
A
furlong
(
as
appeareth
by
Plinie
)
is
a
hundred
&
fiue
&
twenty
paces
.
(
Called
Emaus
)
.
C.
This
was
an
aunciente
and
famouse
towne
,
which
the
Romanes
called
afterward
Nicopolis
.
But
the
place
is
not
here
named
,
because
of
the
Fame
thereof
,
but
for
the
certaynetie
of
the
history
.
14.
And
they
talked
together
of
all
those
things
that
were
done
.
BV.
These
two
Disciples
talked
together
,
specially
concerning
his
passion
:
which
two
were
not
of
the
Eleuen
:
but
rather
some
of
his
other
familiar
disciples
.
C.
This
therefore
was
a
signe
of
Godlines
,
in
that
they
went
about
to
increase
their
weake
and
feeble
fayth
,
for
theyr
talke
tended
to
no
other
end
,
then
to
set
the
reuerence
of
their
maister
agaynst
the
offence
of
the
crosse
as
a
Buckeler
.
And
although
by
questioning
&
disputing
they
bewrayed
theyr
ignorance
worthy
to
be
reprehended
,
seeing
they
were
admonished
not
long
before
,
concerning
the
resurrection
of
Chryst
,
yet
notwithstanding
their
willingnesse
to
be
taught
made
as
it
were
way
for
Christe
to
take
away
theyr
error
.
For
many
are
very
ready
to
moue
questions
,
because
they
seeke
obstinatly
to
resist
the
truth
.
But
they
whych
are
willing
to
imbrace
the
truthe
although
they
make
stay
at
the
least
obiections
,
shall
for
theyr
Godly
redines
finde
fauour
with
God
,
insomuch
that
as
it
were
reaching
out
his
hand
vnto
them
,
he
shall
settle
them
in
the
truthe
and
quite
and
cleane
put
them
out
of
all
doubte
.
15.
And
it
came
to
passe
that
whyle
they
communed
together
,
&
reasoned
.
Iesus
himselfe
drew
neare
,
and
went
wyth
them
.
BV.
As
these
two
Disciples
communed
and
talked
together
,
the
Lord
at
the
last
ouertoke
them
,
&
went
forward
with
them
in
theyr
Iourney
.
In
the
whych
two
things
specially
are
to
be
noted
.
Fyrst
,
that
the
Lorde
rusheth
into
the
middest
of
them
,
whose
hart
&
talking
is
of
him
.
Secondly
that
the
truth
of
his
very
body
being
raised
from
deth
,
appeareth
in
this
,
that
he
approchyng
neare
,
and
ouertaking
them
at
the
last
walketh
with
them
.
For
the
Lorde
is
not
moued
and
carried
like
a
spirit
from
place
to
place
.
For
although
his
body
were
already
gloryfied
,
being
fre
from
all
Corruption
:
infirmity
and
griefe
.
Yet
notwithstanding
he
retayned
hys
Substaunce
and
properties
of
a
true
humane
body
.
For
by
gloryfication
not
the
substance
and
nature
,
but
the
defect
of
nature
,
and
the
infirmity
is
taken
away
.
Wherunto
S.
Augustine
hauing
respect
sayd
.
He
shall
come
to
iudgement
,
euen
as
he
was
seene
to
ascend
into
heauen
:
that
is
to
say
,
in
the
same
forme
and
Substance
of
flesh
:
For
he
hath
not
taken
away
nature
from
hym
to
whom
he
hath
geuen
immortallitie
.
These
two
Disciples
(
I
say
)
as
they
went
had
diuers
communications
euen
as
it
commeth
to
passe
speciallye
when
there
is
any
sorrow
in
the
mind
.
For
they
were
sore
troubled
wyth
the
Lords
death
,
and
were
almost
quite
&
cleane
discouraged
.
And
their
whole
talke
was
concerning
Iesus
,
&
concerning
all
those
thinges
which
they
had
seene
and
hearde
a
little
before
.
For
they
loued
him
as
a
singuler
and
excellent
man
:
And
althoughe
they
had
no
hope
concerning
the
restorynge
of
the
Kingdome
of
Israell
.
Yet
neuerthelesse
it
holpe
than
much
,
to
call
to
mynd
by
mutual
communication
him
which
a
little
before
was
put
to
Death
.
For
theyr
mindes
being
confounded
,
as
if
they
had
ben
a
sleepe
,
they
loued
hym
as
it
were
in
a
dreame
,
whom
they
could
not
forget
.
At
the
last
as
they
talked
of
many
thinges
concerninge
Iesus
betwene
themselues
,
beholde
Iesus
vnloked for
,
ioyned
himselfe
vnto
them
.
For
here
in
body
he
fulfilled
that
whych
he
had
promised
in
spyrit
to
performe
to
the
worlds
end
:
Namely
,
that
where
two
or
three
are
assembled
together
in
his
name
,
he
will
be
in
the
middest
.
Ma.
18
.
20●
As
a
wayfaring
man
he
ioyned
himself
vnto
them
,
and
bare
them
Company
in
theyr
Iourney
,
but
yet
vnknowen
vnto
them
:
not
that
hee
had
not
the
fame
body
which
he
had
before
his
Death
,
but
because
so
it
pleased
him
to
dasell
theyr
eyes
that
they
myght
not
knowe
him
.
Whereupon
Luke
addeth
.
16.
But
theyr
eyes
were
holden
that
they
should
not
know
him
.
C.
This
the
Euangelist
putteth
down
expresly
,
least
any
man
should
think
that
the
fashion
of
Chrysts
body
was
altered
.
Therefore
althoughe
Chryste
alwayes
abode
one
,
yet
hee
was
vnknowen
,
because
he
had
blinded
theyr
eies
whereby
the
suspition
of
a
Spyrite
or
false
imagination
is
taken
away
.
And
hereby
we
are
taught
howe
weake
all
our
sences
are
,
insomuch
that
wee
can
neither
see
with
our
Eyes
,
nor
heare
with
our
Eares
,
except
power
be
geuen
vnto
vs
continually
from
heauen
.
Our
members
haue
not
naturallie
theyr
giftes
geuen
vnto
them
:
but
because
it
may
the
better
appeare
that
they
are
graunted
vnto
vs
at
the
pleasure
of
God
.
God
retaineth
in
his
hand
the
vse
of
them
,
that
we
may
recken
that
among
his
daily
benefites
whych
our
Eares
heare
,
and
our
eyes
se
,
because
except
he
gouern
our
sences
continually
their
strength
wil
decay
anon
.
I
graunt
that
our
sences
are
not
oftentimes
held
,
as
it
hapned
them
vnto
these
two
disciples
,
that
they
shoulde
bee
so
grosly
deceyued
in
that
forme
whych
is
set
before
our
eyes
:
yet
notwithstanding
God
sheweth
by
one
Example
that
it
is
in
his
hand
to
direct
all
those
powers
which
hee
hath
geuen
vnto
man
to
the
end
we
mighte
knowe
that
our
nature
,
is
subiect
vnto
his
wil.
Now
,
if
so
be
our
bodely
Eyes
,
to
which
it
specially
belongeth
to
see
,
are
so
often
times
as
it
pleaseth
the
Lord
,
so
helde
that
they
do
not
behold
those
shapes
&
formes
which
are
set
before
them
,
our
mindes
also
are
no
lesse
blinded
although
they
be
neuer
so
perfecte
,
but
now
in
this
miserable
corruption
,
after
theyr
light
is
taken
from
them
they
are
subiecte
to
an
innumerable
sort
of
deceiptes
,
and
are
so
oppressed
wyth
grosse
dulnes
,
that
they
can
do
nothing
but
erre
.
Therefore
wee
discerne
betwene
truth
and
falsehoode
,
not
by
our
own
strength
and
might
,
but
by
the
spirite
of
wisedome
which
is
geuen
vnto
vs
.
R.
Moreouer
we
must
here
consider
the
wonderfull
power
of
Chryst
.
For
when
he
carried
his
mortall
body
vpon
the
earth
,
he
was
transformed
in
the
mount
before
his
Disciples
,
and
his
face
shined
as
the
Sonne
.
Ma.
17.2
But
now
after
his
body
was
glorified
by
his
Resurrection
,
hee
setteth
himselfe
before
his
disciples
to
be
sene
as
some
poore
and
base
traueller
.
Therefore
we
must
needes
confesse
that
there
was
in
Christ
deuine
power
,
by
which
both
●n
his
mortall
flesh
take
an
immortall
forme
,
and
also
in
his
immortall
Lyfe
take
a
mortall
forme
.
Thus
we
se
how
Chryst
made
himselfe
knowne
by
litle
and
lytle
to
these
Disciples
,
that
wee
also
might
learne
after
the
same
maner
to
comprehend
Chryst
.
17.
And
he
sayd
vnto
them
,
what
maner
of
communications
are
these
,
that
ye
haue
one
to
another
as
ye
walke
,
and
are
sad
?
C.
Chryst
here
dissembleth
his
Person
,
and
demaundeth
concerning
that
communication
,
not
that
he
was
ignorant
,
but
that
by
this
way
he
might
conuenyently
come
to
his
purpose
.
And
at
the
first
his
Disciples
speake
roughly
vnto
him
.
(
And
are
sad
)
By
what
means
they
were
made
thus
sorrowfull
,
wee
may
gather
by
the
21.
verse
followyng
where
they
aunswer
.
But
wee
trusted
that
it
was
he
which
should
redeme
Israell
.
For
the
successe
was
not
such
as
they
looked
for
.
C.
Moreouer
wee
feele
that
to
be
dou
daily
in
our selues
after
a
secret
manner
,
which
wee
see
here
to
be
done
openly
by
Chryste
at
that
time
,
namely
that
he
willingly
in
sinuateth
and
offereth
himself
vnto
vs
,
to
teach
vs
.
18.
And
one
of
them
whose
Name
was
Cleophas
answered
and
sayde
to
him
.
Arte
thou
onely
a
straunger
in
Hierusalem
,
&
hast
not
knowne
the
things
which
are
come
to
passe
there
in
these
dayes
?
C.
This
sentence
may
be
resolued
thus
affirmatiuely
.
Thou
onely
art
a
stranger
which
knowest
not
these
thynges
.
Or
interrogatiuely
.
Art
thou
such
a
straunger
,
that
thou
knowest
not
what
is
done
in
these
daies
at
Hierusalem
?
Or
els
.
Art
thou
onely
ignorant
what
was
done
of
late
at
Hierusalem
,
thou
being
there
?
Or
thus
.
Arte
thou
a
soiorner
alone
of
Hierusalem
,
not
knowing
these
things
,
whereof
no
man
can
be
ignoraunt
,
though
hee
bee
a
straunger
Foreners
I
know
are
not
wonte
to
enquyre
after
those
thinges
whych
are
done
in
the
City
in
the
which
they
dwell
onely
a
few
dayes
:
Notwithstanding
those
thinges
are
so
commonlye
knowen
,
that
althoughe
thou
madest
no
enquiry
at
all
,
yet
ought
they
to
be
best
knowen
vnto
thee
:
How
then
canst
thou
be
ignoraunt
of
these
things
?
19.
He
said
vnto
them
.
What
things
?
And
they
said
vnto
him
,
of
Iesus
of
Nazareth
,
which
was
a
prophet
,
mighty
in
deede
and
Worde
,
before
God
and
all
the
People
.
A.
The
meaninge
of
Chryste
was
to
make
himself
knowen
vnto
them
,
but
not
vntil
such
time
as
they
had
bewraied
theyr
ignorance
,
that
at
the
lengthe
they
might
see
that
they
came
not
vnto
the
knowledge
of
the
truth
by
their
owne
industry
and
wisedome
,
but
by
the
grace
of
Chryst
onely
,
by
which
he
bringeth
those
that
erre
into
the
way
.
(
Of
Iesus
of
Nazareth
)
C.
By
this
Aunswer
of
Cleophas
that
doth
more
euidently
appeare
which
we
said
euen
now
,
namely
that
although
they
were
troubled
&
disquieted
about
the
Resurrection
of
Chryst
,
yet
notwithstanding
they
thought
reuerently
of
his
Doctryne
,
insomuch
that
they
were
not
ready
to
fall
from
him
.
For
they
tarry
not
vntyll
Chryst
preuent
them
by
manyfestynge
himselfe
vnto
them
,
or
vntill
he
beyng
vnto
them
as
a
wayfaring
man
,
spake
honourably
vnto
them
concernyng
him
:
but
rather
out
of
an
obscure
&
small
Lighte
Cleophas
lendeth
vnto
this
certain
stranger
smal
beams
of
the
same
that
thereby
he
might
somewhat
help
his
knowledge
if
he
were
ignoraunce
.
For
the
Name
of
Chryste
was
so
infamous
and
hatefull
at
that
time
in
many
places
,
that
to
speake
well
of
him
was
a
daungerous
thinge
,
but
setting
all
feare
aside
hee
calleth
him
a
Prophete
of
God
,
and
professeth
himselfe
to
be
one
of
his
Dysciples
,
and
although
this
name
of
Prophete
was
farre
inferiour
to
the
deuine
maiesty
of
Chryst
,
yet
notwithstandynge
,
this
meane
commendation
deserueth
prayse
,
because
Cleophas
sought
hereby
to
win
disciples
vnto
Chryst
,
which
might
submit
them selues
vnto
hys
Gospell
.
And
it
is
vncertayne
whether
Cleophas
accordinge
to
his
rudenesse
spake
lesse
honorably
of
CHRIST
then
it
became
him
,
or
whether
hee
intended
to
begin
with
the
firste
prynciples
that
by
degrees
he
might
procede
further
.
For
straight
after
he
doth
not
simply
recken
Chryst
in
the
Common
order
of
the
Prophets
:
but
also
sayth
,
that
he
and
others
sometime
beleeued
him
to
be
a
redemer
(
Mighty
in
dede
and
word
)
C.
Luke
vseth
almoste
the
same
forme
of
wordes
in
the
person
of
Stephen
,
Act.
7.
●2
.
where
he
commending
Moises
saith
,
that
he
was
mighty
in
words
&
deedes
.
And
,
in
this
place
it
is
doubtfull
whether
Chryst
be
called
mighty
in
worke
for
his
myracles
:
as
if
he
had
sayd
that
he
was
endued
with
powers
deuine
,
which
might
proue
that
he
was
sent
from
heuen
:
or
whether
this
was
more
large
,
as
if
he
had
said
,
that
he
excelled
as
well
in
the
gift
of
teaching
as
in
holynesse
of
life
and
other
excellent
gyftes
.
And
this
latter
sence
doth
best
agree
.
Neither
is
this
addition
superfluous
.
(
Before
God
&
all
the
People
)
whych
sheweth
that
Chrysts
excellencye
was
so
manifest
in
the
sight
of
all
men
,
that
it
was
without
all
couler
and
vayne
ostentation
.
And
hereeby
may
bee
gathered
a
short
definition
of
a
true
prophet
which
is
such
a
one
as
ioyneth
the
vertue
&
power
of
his
workes
to
his
words
,
&
which
wil
not
seke
only
to
excel
in
the
sight
of
men
,
but
also
before
GOD
,
to
walke
sincerely
,
&
with
an
vpright
heart
.
21.
But
we
trusted
that
it
had
ben
hee
which
should
haue
redemed
Israel
,
&
as
touching
all
these
things
,
to
day
is
euen
the
third
day
.
C.
It
shal
euidentlly
appeare
by
the
text
that
they
had
not
fors●ken
the
hope
which
they
had
conceyued
concerning
Chryst
,
though
at
the
first
sighte
the
woordes
may
seeme
to
importe
the
same
.
But
because
the
reporte
of
the
commendation
of
Chryste
(
contained
in
the
20.
verse
)
might
haue
discouraged
a
man
hauing
no
tast
of
the
Gosple
.
Cleophas
setteth
against
this
offence
the
hope
of
the
resurrection
.
And
although
hereafter
he
shew
himselfe
fearefull
and
wauering
in
the
hope
thereof
,
yet
notwithstanding
he
dylligently
gathereth
all
the
helps
hee
can
to
support
the
same
.
For
it
is
likely
that
hee
noted
the
thyrde
Day
to
no
other
ende
,
but
because
the
Lord
had
promised
vnto
him
that
he
would
rise
againe
the
thyrd
day
.
Also
whereas
after
that
he
sheweth
that
the
body
was
not
found
of
the
women
,
and
that
they
saw
a
vision
of
Angels
,
and
that
the
Women
had
spoken
concerning
the
empty
Sepulcher
,
is
referred
to
this
ende
that
Chryste
was
risen
.
Thus
the
Godly
man
hanging
betwene
faith
&
Feare
,
helpeth
his
faith
,
and
fighteth
agaynst
feare
so
much
as
he
is
able
.
22.
Yea
,
and
certaine
women
also
of
our
Companye
made
vs
astonyed
whych
came
Early
vnto
the
Sepulcher
.
(
Made
vs
astonyed
)
R.
Is
this
iuste
cause
of
astonishment
?
They
ought
rather
to
haue
geeuen
thankes
vnto
the
Lord
because
those
women
knew
these
thinges
.
Hereby
we
see
how
slowe
wee
are
to
beleue
God
,
whether
he
declare
his
will
by
wordes
,
or
by
deedes
.
Chryst
had
oftentimes
spoken
of
hys
Resurrection
,
here
signes
are
shewed
,
and
yet
notwythstanding
they
doe
not
beleue
.
Therefore
it
commeth
of
the
singuler
goodnes
of
God
,
when
our
herts
are
opened
to
receiue
his
worde
.
Hee
may
speeke
a
hundred
times
,
but
hee
shall
finde
no
faith
in
vs
,
vntil
he
himselfe
worke
the
same
in
vs
.
25.
And
he
sayd
vnto
them
.
O
fooles
and
slowe
of
hearte
to
beleeue
all
that
the
Prophets
haue
spoken
.
This
reprehention
seemeth
to
sharp
for
the
infirmity
of
man
.
But
he
which
wayeth
all
circumstances
shall
easely
vnderstand
that
the
disciples
were
not
without
cause
so
sharpely
reprehended
of
our
Sauiour
Chryst
,
vpon
whom
hee
had
ill
bestowed
so
longe
time
his
Labour
,
which
was
almost
without
profite
.
For
we
muste
noate
that
the
same
which
is
spoken
heere
is
not
onely
restrayned
to
these
two
,
but
also
a
common
faulte
is
set
before
them
,
whych
the
rest
of
their
fellowes
might
heere
anon
at
theyr
mouthes
.
Chryste
had
so
oftentimes
tould
them
before
of
hys
death
,
so
oftentimes
also
he
had
spoken
of
a
new
and
spyrituall
life
,
&
had
confirmed
his
Doctrine
by
the
sayings
of
the
Prophets
,
and
yet
notwithstanding
his
words
were
spoken
as
it
were
to
deafe
men
,
or
rather
to
stockes
and
stones
,
and
being
astonished
wyth
the
feare
of
Death
,
they
wauer
wyth
the
wynde
.
Therefore
he
doth
iustly
attribute
this
wauering
to
folishnesse
,
and
maketh
slouth
and
negligence
the
cause
thereof
,
because
they
were
not
more
ready
to
beleue
.
And
he
doth
not
only
cast
in
their
teeth
that
they
were
to
slow
to
learne
of
him
,
he
being
so
excellente
a
Scholemaister
,
but
also
hee
casteth
in
their
teeth
theyr
small
regard
to
that
sayings
of
the
Prophets
:
Euen
as
if
he
had
sayd
that
their
dulnesse
had
no
excuse
,
because
the
same
could
not
stand
but
by
them
,
seeing
both
the
Doctrin
of
the
Prophets
was
so
playne
&
manyfest
of
it selfe
,
and
also
so
notably
set
forth
vnto
them
.
Euen
at
this
Day
the
greater
parte
of
men
beare
the
same
blame
of
folly
,
because
they
are
vnapte
to
be
taught
.
But
some
man
may
demaund
whether
this
(
O
Fooles
and
slow
of
heart
)
bee
not
a
rayling
sentence
?
Question
.
Whether
also
Chryst
himselfe
taught
not
saying
.
Who
soeuer
sayth
vnto
his
Brother
,
thou
foole
,
shal
be
in
daunger
of
Hell
fire
.
How
commeth
it
to
passe
then
that
he
obserueth
not
his
owne
doctrine
?
I
answere
,
that
Chryst
both
taught
well
and
also
did
well
.
Hee
taught
that
it
is
a
certaine
kynde
of
murther
to
reproch
our
brother
with
words
,
&
with
priuat
rashnesse
and
carnall
affection
to
geue
vnto
our
neighbour
the
name
of
foole
.
But
that
which
he
spake
in
this
place
is
not
rayling
or
reproch
,
but
dutye
,
it
is
not
carnall
affection
,
but
Spirituall
Zeale
:
it
is
not
pryuate
rashnes
,
but
publique
Authority
.
For
in
that
hee
calleth
his
Disciples
fooles
and
slowe
of
heart
to
beleue
,
it
is
a
parte
of
that
Sermon
,
which
being
reuealed
from
heauen
,
and
confirmed
with
an
innumerable
sorte
of
myracles
,
bryngeth
Saluation
vnto
vs
.
For
that
holy
sermon
which
of
all
other
is
most
necessary
for
vs
to
Saluation
consisteth
of
two
parts
.
The
first
part
is
a
rehersal
of
the
ten
Commaundements
.
The
second
is
the
Gospell
of
Chryste
.
By
the
first
we
know
that
we
are
fooles
,
dull
abiecte
,
curssed
,
and
dampned
,
seeyng
we
doe
none
of
these
workes
perfectly
which
the
law
of
God
commaundeth
.
Therefore
,
when
Chryste
blameth
&
reprehendeth
these
his
two
Disciples
he
taketh
vpon
him
the
office
of
the
law
and
sheweth
vnto
them
their
sinne
and
vnbeliefe
,
that
by
this
way
hee
myght
bryng
them
to
the
knowledge
of
them selues
,
that
so
they
might
the
more
conueniently
know
Chryst
their
saluation
.
R.
If
so
bee
Chryst
had
not
sought
theyr
profite
,
this
sentence
had
bene
a
reproch
.
But
seeing
such
reprehensions
as
this
is
proceeded
of
Charitie
,
we
must
not
counte
them
reproches
,
neyther
must
we
iudge
by
the
words
but
by
the
affection
.
C.
Therefore
,
let
vs
note
that
Chryst
seeing
his
Disciples
to
be
to
negligent
&
slouthful
,
to
make
them
more
dilligent
,
beginneth
wyth
reprehension
.
So
also
muste
they
bee
delte
withall
,
whom
we
knowe
to
bee
neglygent
or
stubborne
.
Yet
notwythstanding
the
same
must
bee
don
wythout
bytternesse
.
For
we
must
haue
compassion
vppon
them
which
had
rather
beare
a
heauy
yoake
,
then
obey
the
word
of
God
.
26.
Ought
not
Chryst
to
haue
suffered
these
thinges
,
and
to
enter
into
his
Glory
.
C.
There
is
no
doubt
but
that
the
lord
spake
here
,
concerning
the
Office
of
the
messias
,
as
the
same
was
described
by
the
Prophetes
,
leaste
the
death
of
the
Crosse
might
be
an
offence
vnto
them
.
And
in
the
way
as
they
wente
the
space
of
three
or
fower
howers
was
inough
to
declare
the
matter
at
large
.
Therefore
he
did
not
bryefly
shew
the
Chryste
ought
to
suffer
,
but
plentifully
declared
that
he
was
therefore
sent
,
that
by
the
sacrifice
of
his
Death
hee
myght
make
satisfactions
for
the
sinns
of
the
World
,
that
he
might
be
the
peace
offering
to
take
away
the
cursse
.
Therefore
Luke
hath
put
don
thys
sentence
interrogatiuely
for
the
greater
vehemency
.
Whereby
we
gather
that
the
necessity
of
his
death
was
shewed
by
reasons
.
The
summe
is
,
that
the
dysciples
were
troubled
amisse
wyth
the
death
of
Chryst
,
without
the
whych
he
could
not
doe
the
office
of
Chryste
,
and
open
the
gates
of
the
kingdom
of
heauen
,
because
the
pryncipall
part
of
the
redemption
was
the
sacrifice
of
his
body
.
The
which
ought
dilligently
to
be
noted
.
For
seeing
Chryst
wanteth
hys
honor
,
except
he
bee
taken
for
the
offering
and
Sacrifice
for
sins
,
the
abasing
of
himselfe
is
the
onely
enterance
into
his
Glory
,
Phi.
2.7
.
by
which
he
became
a
redemer
.
27.
And
he
began
at
Moyses
and
all
the
Prophets
,
and
interpreted
vnto
them
in
all
Scriptures
whych
were
written
of
him
.
C.
Hee
putteth
them
in
minde
of
that
which
was
spoken
of
him
in
the
Prophets
.
It
is
an
easy
matter
to
boast
of
the
word
of
the
lord
,
but
we
must
shew
what
is
contained
in
the
lawe
and
the
Prophets
.
The
which
Chryst
doth
.
For
he
doth
not
onely
name
the
Prophets
,
but
doth
also
shew
what
is
contayned
in
them
.
Also
this
place
techeth
how
Chryst
is
reuealed
vnto
vs
by
the
Gospell
.
Namely
when
the
knowledge
of
his
is
set
forth
in
the
Law
and
the
Prophets
.
For
there
was
neuer
at
any
time
a
more
excellent
teacher
of
the
gospell
then
the
Lorde
himselfe
,
who
fetcheth
(
as
wee
see
)
the
profe
of
his
doctrine
from
the
Lawe
and
the
Prophets
.
Wherefore
to
the
end
that
Christ
may
shine
vnto
vs
at
this
day
,
throughe
the
Gospell
,
we
must
needes
haue
Moises
and
the
Prophets
before
vs
,
as
forerunners
.
Of
the
which
thing
the
Readers
are
therefore
to
be
put
in
mynde
,
least
they
geue
eare
vnto
phanaticall
Spyrites
,
who
suppressing
the
Lawe
and
the
Gospell
,
do
wickedly
cut
and
mangle
the
Gospell
.
As
though
GOD
would
haue
al
that
which
hee
hath
testefied
,
concerning
his
sonne
to
be
voide
&
seruing
for
no
vse
.
But
how
those
things
which
are
red
in
Moises
and
in
the
prophets
concerning
Chryst
,
are
to
be
a●plyed
vnto
him
,
we
cannot
presently
declare
.
It
shall
bee
sufficiente
briefely
to
know
that
Chryst
is
not
in
vayn
called
the
end
of
the
Law
.
Rom.
1.
For
how
obscurely
and
darkely
soeuer
Moyses
rather
shadoweth
Chryste
then
expresseth
hym
,
this
is
without
all
controuersie
,
that
except
there
be
one
excelling
the
rest
in
the
●locke
of
Abraham
,
vnder
whom
the
whole
people
may
growe
together
in
one
body
,
the
couenaunt
which
GOD
made
with
the
Holy
Fathers
shall
bee
voyde
and
of
none
effect
.
Furthermore
,
seeing
God
commaunded
a
Tabernacle
and
Ceremonies
to
be
ordained
according
to
the
heauenly
paterne
,
it
followeth
that
the
Sacrifices
and
all
the
rites
of
the
Temple
shall
bee
but
a
a
vaine
and
friuolous
scorne
,
excepte
their
truth
rest
vpon
another
.
And
this
Argumente
the
Apostle
persecuteth
at
large
in
his
Epystle
to
the
Hebrewes
.
Hel
For
there
he
teacheth
that
the
visible
ceremonies
of
the
Law
are
shadowes
of
spyritual
things
,
and
that
we
must
seeke
Chryste
in
the
whole
legall
Priesthoode
,
in
the
sacrifices
,
and
in
the
forme
of
the
sanctuarie
.
Therefore
Chryst
shall
bee
rightly
drawen
from
the
Law
,
if
so
be
we
way
and
consider
that
the
Couenant
whych
God
made
with
the
fathers
was
held
vp
by
the
mediator
:
that
the
sanctuary
by
which
God
declared
the
presence
of
his
grace
was
consecrated
with
bloud
:
that
the
lawe
it selfe
with
the
promises
thereof
,
was
ratified
and
establyshed
with
the
sprynkeling
of
Bloude
,
that
there
was
one
priest
chosen
from
among
the
rest
of
the
people
to
presente
hymself
before
GOD
in
the
name
of
men
,
not
as
a
mortall
man
but
vnder
a
holy
forme
,
that
men
had
no
hope
geeuen
there
vnto
them
of
theyr
reconcilliation
with
God
,
but
by
the
offeringe
vp
of
Sacrifice
.
Moreouer
,
there
is
a
very
notable
prophesie
concerning
the
perpetuitie
of
the
Kingdome
in
the
Tribe
of
Iuda
.
But
the
Prophets
them selues
haue
more
plainly
set
forth
the
mediator
,
who
notwithstanding
had
theyr
first
knowlege
of
him
from
Moises
,
because
theyr
office
consisted
onely
in
this
,
to
renewe
the
memory
of
the
Couenaunte
,
more
plainely
to
shew
the
Spyrituall
worship
of
God
,
to
builde
the
trust
of
Saluation
vppon
the
mediator
,
and
also
more
euydently
to
shew
the
manner
of
reconcilliation
.
But
because
it
pleased
God
to
deferre
the
full
Reuelation
vntill
the
comming
of
his
Son
,
this
was
no
superfluous
Interpretation
.
And
it
were
to
be
wished
that
this
speach
and
Interpretation
of
Chryst
were
extant
:
then
should
we
not
take
so
gret
paynes
in
the
Interpretation
of
the
Scriptures
:
because
those
thinges
contayned
in
them
concerning
Christ
,
are
very
obscure
.
But
let
vs
know
that
the
Lorde
would
haue
so
much
extante
as
was
needefull
:
for
he
would
haue
our
dilligence
sharpened
.
Howbeit
the
Apostles
haue
sufficiently
declared
how
the
Prophesies
oughte
to
bee
vnderstoode
,
they
doe
not
explicate
all
Places
,
but
doe
geeue
vnto
vs
the
key
,
leaste
wee
shoulde
complayne
that
they
are
lockt
and
hidden
from
vs
.
28.
And
they
drue
nigh
vnto
the
town
whych
they
went
vnto
:
And
hee
made
as
thoughe
hee
woulde
haue
gone
further
.
A.
There
is
no
doubte
but
that
these
two
Disciples
all
the
way
as
they
went
heard
these
woordes
of
Chryste
wyth
great
desyre
,
as
afterwarde
they
themselues
confesse
.
C.
Other
Interpreters
immagyne
an
other
Place
beside
EMAVS
,
saying
that
this
towne
of
the
which
mention
is
made
heere
,
was
more
nere
vnto
the
City
Hierusalem
then
vnto
Emaus
,
because
it
is
sayde
in
the
thyrtye
three
Verse
that
the
disciples
roase
vp
the
same
Hower
,
and
returned
agayne
to
Hierusalem
:
but
why
they
should
so
fayne
there
is
no
reason
:
For
the
iourney
was
not
so
longe
that
they
neded
to
take
vp
theyr
Lodginge
in
the
nearest
place
.
Wee
know
that
a
man
may
goe
seuen
myles
in
fower
Howers
,
thoughe
he
goe
but
a
softe
pace
.
Wherefore
there
is
no
doubte
but
that
our
Sauyour
Chryst
went
to
Emaus
.
(
And
hee
made
as
though
he
would
)
C.
Heere
some
demaunde
whether
CHRISTE
doe
excuse
dyssemblynge
by
his
owne
Example
:
Question
.
or
whether
there
bee
any
Dissimulation
in
hym
whych
is
the
Externall
truth
of
GOD
.
Aunswer
To
whome
wee
aunswere
that
the
Sonne
of
GOD
was
not
so
tyed
,
that
hee
shoulde
reueale
all
his
Counsayles
.
Notwythstandyng
because
dissemblyng
is
a
certayne
kynde
of
Lyinge
,
the
Knot
is
not
yet
dissolued
,
specially
seeynge
many
draw
this
Example
into
a
liberty
of
lyinge
.
Wee
aunswere
,
that
CHRIST
dyd
fayne
thys
which
is
heere
spoken
without
lying
.
Euen
as
before
he
fayned
hym selfe
to
bee
a
Wayfarynge
man
.
For
they
are
both
one
.
And
this
alone
oughte
to
satisfie
vs
,
that
as
Chryste
blynded
theyr
Eyes
for
a
time
wyth
whom
hee
spake
,
that
they
might
count
him
for
a
Common
person
so
for
a
time
he
made
as
though
hee
purposed
to
goe
further
,
fayninge
no
other
thing
then
that
which
in
dede
he
mynded
to
doe
,
but
because
he
mynded
to
hyde
the
manner
of
his
departure
.
So
that
hee
deceyued
not
his
Dysciples
by
this
Dissimulation
but
held
them
for
a
time
in
suspence
,
vntill
the
full
time
of
manifestation
came
.
Wherfore
they
to
much
deceiue
themselues
,
which
make
him
theyr
Patron
for
theyr
lyes
.
29.
And
they
constrayned
him
saying
.
Abide
with
vs
,
for
it
draweth
toward
night
,
and
the
day
is
farre
passed
.
And
hee
went
in
to
tarry
with
them
.
(
And
they
constrayned
him
]
That
is
to
say
,
they
instantly
required
,
perswaded
and
intreated
him
.
For
it
followeth
(
Abyde
with
vs
)
For
it
had
bene
vnmannerly
and
Barbarouse
to
haue
constrayned
him
by
force
to
lodge
with
them
.
But
in
the
Disciples
humanitie
,
thankefulnesse
,
and
hospitallity
is
commended
to
vs
all
,
and
in
the
Lord
moderate
ciuillity
,
in
shewynge
himselfe
not
hard
to
be
intreated
.
(
And
he
went
in
to
tarry
)
The
lord
is
constrayned
and
held
not
with
externall
violence
,
but
with
faith
and
Godly
prayers
.
So
the
Lorde
fayned
that
he
would
go
further
to
the
Patryarke
Iacob
,
Ge.
32.26
.
when
he
sayd
.
Let
mee
goe
for
it
is
Day
.
But
Iacob
helde
and
constrayned
him
saying
.
I
wil
not
let
thee
goe
except
thou
blesse
me
.
So
he
dissembled
before
Moses
,
that
hee
would
goe
farre
from
the
Israelites
saying
.
Suffer
me
that
my
wrath
may
waxe
hoate
agaynste
them
,
Exo
32.11
and
that
I
may
blot
them
out
,
and
may
make
of
thee
a
greate
people
.
But
Moyses
so
held
him
by
fayth
and
earnest
prayers
,
that
hee
was
pacefied
and
reconciled
wyth
Israell
.
So
Chryste
fayned
that
hee
would
goe
farre
from
the
Woman
of
Chanaan
,
when
he
sayd
I
am
not
sente
but
vnto
the
lost
sheepe
of
the
house
of
Israel
.
It
is
not
good
to
take
the
childrens
bread
,
and
to
cast
it
vnto
dogs
.
Ma.
15.24
But
he
is
held
of
the
woman
by
faith
.
Who
answered
.
Truth
Lord
,
for
the
dogges
doe
eate
the
Crumms
which
fall
from
their
maisters
table
.
For
the
which
it
was
sayde
vnto
her
.
O
Woman
greate
is
thy
fayth
:
be
it
vnto
thee
as
thou
wilte
.
Wherefore
although
Chryst
is
not
onely
inuincible
,
but
also
omnipotent
,
yet
notwythstanding
because
he
hath
bounde
hymselfe
to
his
word
and
promises
,
hee
may
be
constrayned
and
helde
by
man
with
faith
and
prayer
.
30.
And
it
came
to
passe
as
he
sat
at
meate
with
them
,
he
tooke
bread
and
blessed
it
and
brake
,
&
gaue
to
them
.
C.
Many
thinke
that
Chryste
dyd
not
geue
at
this
time
bread
vnto
his
dysciples
to
eate
for
theyr
refreshing
corporally
,
but
rather
for
a
holye
signe
of
his
body
.
And
this
is
very
plausible
to
be
spoken
,
that
the
Lord
was
knowen
in
the
Spyrituall
glasse
of
his
Supper
.
For
the
Disciples
beholding
him
wyth
theyr
corporal
eyes
knewe
hym
not
.
Moreouer
the
Papistes
take
thys
place
,
when
they
goe
about
to
defraud
the
people
of
the
other
parte
of
the
sacrament
.
But
because
this
coniecture
hath
no
shewe
of
probabillity
to
leane
vnto
,
we
must
more
simpely
vnderstand
the
wordes
of
Luke
.
Namelie
,
that
Chryste
takyng
Breade
in
his
handes
gaue
accordyng
to
his
maner
thanks
.
And
it
appeareth
that
he
had
a
specyall
manner
of
praying
,
with
the
which
he
knew
his
Disciples
were
famillyarly
acquainted
,
1.
Tim.
44.
Ti.
1.15
.
that
beinge
admonyshed
by
this
noate
they
might
the
better
looke
about
them
.
And
here
let
vs
learne
by
our
maysters
Example
,
so
often
as
wee
eate
bread
,
to
offer
thankes
geuinge
vnto
the
author
of
Life
,
the
which
in
deede
putteth
a
difference
betwene
vs
&
prophane
men
.
31.
And
their
eyes
were
opened
,
and
they
knew
him
,
and
he
vanyshed
out
of
theyr
sight
.
C.
By
these
words
we
are
taughte
that
there
was
no
Metamorphosis
or
transformation
in
Chryst
,
by
which
hee
deceyued
the
Eyes
of
men
,
but
rather
that
the
eye
sight
of
those
which
sawe
him
fayled
them
,
because
they
were
helde
:
Euen
as
straight
after
he
vanished
not
from
the
eyes
,
because
his
Body
was
of
it selfe
inuisible
:
because
God
gaue
them
not
power
to
behold
the
same
.
Whereby
wee
gather
that
the
Lorde
holdeth
our
eyes
so
often
as
it
pleaseth
him
,
insomuch
,
that
our
sighte
is
no
sight
,
and
that
we
cannot
knowe
that
which
is
before
our
eyes
.
(
And
he
vanished
)
It
were
more
agreeynge
to
this
place
to
say
.
And
he
withdrewe
himselfe
:
Or
,
He
got
him
out
of
their
sighte
.
And
not
with
the
old
Interpreter
to
say
.
Hee
vanished
out
of
theyr
sighte
.
For
we
aptely
vse
this
woorde
(
Vanished
)
when
we
speake
of
smoke
or
of
Spyrites
.
But
the
Euangelyste
speaketh
not
here
of
a
Spyrit
,
Luk.
4.29
.
but
of
a
true
body
.
And
in
that
he
sodaynelie
vanished
out
of
their
sight
,
it
is
rather
to
be
ascribed
to
the
power
of
GOD
then
to
a
shadow
or
phantasie
.
Question
.
R.
But
why
did
he
so
quickely
withdraw
himselfe
being
knowen
?
For
now
he
should
haue
had
more
delight
to
talke
than
before
.
Aunswer
.
C.
We
answer
,
that
it
is
no
marueile
if
Chryst
sodainely
got
himselfe
oute
of
sight
so
sone
as
he
was
knowen
,
because
to
haue
longer
sight
was
nothing
profitable
,
leaste
as
the
Disciples
by
theyr
owne
disposition
were
to
much
geuen
to
the
Earth
,
they
should
desire
againe
to
draw
him
to
an
earthly
life
.
Therefore
so
far
forth
as
it
was
needefull
to
declare
his
Resurrection
,
he
offered
himselfe
to
be
sene
.
But
by
hys
sodaine
departure
he
taught
that
they
oughte
to
seeke
him
elsewhere
then
in
the
world
.
32.
And
they
said
betwen
themselues
.
Dyd
not
our
heartes
burst
wythin
vs
,
whyle
he
talked
with
vs
by
the
way
,
and
opened
to
vs
the
scryptures
?
C.
The
Kingdom
of
Chryst
broughte
to
passe
that
the
Disciples
had
a
true
and
liuely
feeling
of
that
secret
Grace
of
the
Spyrit
,
with
the
which
they
were
at
the
first
endued
.
For
God
doth
often
times
so
work
in
his
seruants
,
that
they
know
not
the
power
of
the
Spyrit
for
a
time
,
but
do
onely
feele
the
same
by
secrete
instincte
.
So
the
disciples
had
conceiued
at
the
first
a
feruent
desyre
,
but
without
any
greate
attention
or
regarde
of
the
same
,
the
which
nowe
they
remember
.
Nowe
,
so
soone
as
Chryst
is
knowen
vnto
them
,
they
begin
to
call
to
mynd
that
Grace
whych
before
they
had
receiued
without
any
taste
,
and
perceiue
that
they
wer
dull
.
For
they
accuse
themselues
of
neglygence
,
as
if
they
had
sayde
.
Howe
commeth
it
to
passe
that
we
knew
him
not
as
we
went
together
?
For
when
hee
pearced
our
hearts
we
should
haue
considered
who
he
was
.
Therefore
thus
oftentimes
we
fele
the
power
of
God
.
Though
wee
vnderstande
not
the
same
,
yet
neuertheles
it
worketh
not
in
vain
.
For
the
fruite
followeth
afterwarde
.
This
oughte
to
humble
vs
when
wee
know
that
our
owne
dulnesse
is
an
impediment
vnto
vs
,
that
we
vnderstand
not
that
which
the
Lord
worketh
in
vs
.
C.
But
the
Disciples
doe
not
gather
that
it
was
Chryste
,
simpely
by
thys
bare
signe
,
namely
,
because
his
woorde
was
effectual
to
inflame
theyr
mynds
,
but
because
whyle
hee
spake
wyth
the
mouthe
,
hee
inwardely
inflamed
theyr
heartes
.
2
Co.
3.8
.
Paule
reioyseth
that
the
mynistery
of
the
spyrit
is
geuen
vnto
him
.
And
the
Scripture
doth
often
tymes
geue
vnto
the
ministers
of
the
Woord
these
Tytles
,
as
that
they
conuerte
and
illuminate
mens
mindes
,
that
they
renue
men
,
and
make
them
pure
and
holy
oblations
:
but
in
geuing
to
them
these
tytles
it
doth
not
shewe
what
they
are
able
to
doe
by
theyr
owne
Power
,
but
rather
what
the
lord
bryngeth
to
passe
by
them
.
But
it
belongeth
vnto
Christ
alone
to
speke
with
the
external
voice
,
and
effectually
to
frame
our
hearts
to
the
obedience
of
Faith
.
For
it
is
he
only
which
baptizeth
with
the
holy
ghost
and
wyth
fyre
.
〈◊〉
.
3
.
1●
.
A.
Therefore
in
thys
place
the
ministery
of
the
word
of
God
is
commended
vnto
vs
.
R.
For
the
holy
Scripture
is
an
Instrument
,
by
which
the
hearers
are
inflamed
with
that
heate
of
the
holy
Ghost
.
For
if
thou
compare
the
Externall
letters
onely
of
the
Holy
Scripture
,
with
the
Letters
and
wrytings
of
Heathen
Authors
,
thou
shalte
finde
them
all
one
.
But
if
thou
consider
the
ordynaunce
of
God
,
by
which
the
holy
Scripture
is
made
an
instrument
of
the
holy
Ghost
,
it
shal
be
called
no
more
a
deade
letter
,
but
a
quickening
spyrit
.
For
although
the
greatest
part
of
hearer
a
conceiue
not
faithe
by
the
Scriptures
,
yet
notwithstandinge
this
is
not
by
the
defaulte
of
the
Scripture
,
but
by
the
corruption
of
the
incredulity
of
the
hearers
.
For
faithe
commeth
by
hearing
,
Rom.
10.17
.
and
hearing
by
the
word
of
God
.
Howbeit
not
all
do
beleue
whych
heare
.
33.
And
they
roase
vp
the
same
Hower
and
returned
againe
to
Hierusalem
,
and
found
the
eleuen
gathered
together
,
and
them
that
were
with
them
.
C.
The
cyrcumstance
of
the
time
,
and
the
distance
of
the
places
,
sheweth
what
earnest
desire
these
two
men
had
to
cary
newes
vnto
the
Disciples
.
Seeyng
they
entered
into
theyr
Inne
about
the
euening
,
it
is
likely
that
the
Lord
was
not
reuealed
vnto
them
,
before
it
was
darke
night
,
and
it
was
very
inconuenient
to
take
a
iourney
of
three
houres
longe
in
the
vntimely
night
:
yet
notwithstanding
at
the
very
same
moment
they
arise
,
and
run
with
speede
to
Hierusalem
.
And
we
may
easely
coniecture
,
that
omitting
all
theyr
owne
businesse
,
they
dyd
that
which
was
more
necessarye
,
when
they
tould
to
the
other
disciples
,
that
the
Lord
was
risen
.
For
thys
was
of
so
great
waight
,
that
nothing
ought
to
haue
ben
greatly
regarded
in
comparison
of
the
same
.
Wherefore
wee
are
taught
by
this
example
,
so
often
as
the
Glory
of
the
Lord
is
in
hande
,
to
omyt
all
other
things
,
yea
though
they
be
neuer
so
much
for
our
owne
profit
.
Hereby
also
we
are
taught
that
it
is
not
sufficient
to
publish
the
Glory
of
the
Lord
,
but
we
must
vse
diligence
also
,
least
we
put
of
that
til
to
morrow
,
which
ought
rather
to
be
don
to
day
.
(
And
found
the
eleuen
gathered
together
.
)
That
is
to
say
:
the
eleuen
Apostles
:
from
whom
although
(
as
it
is
likely
)
Thomas
was
then
absent
,
yet
notwithstanding
,
because
after
that
Iudas
was
hanged
this
was
a
general
name
of
the
Apostles
,
the
greater
number
of
them
is
rightly
expressed
by
this
name
.
A.
The
Apostles
onely
were
not
gathered
together
,
but
other
disciples
of
Chryst
also
.
Whereby
their
great
care
and
diligence
is
noted
,
in
that
they
watched
the
most
part
of
the
night
,
and
ceassed
not
to
common
together
,
vntill
the
Resurrection
of
Chryst
were
more
fully
known
by
many
testimonies
.
34.
Saying
,
the
Lord
is
risen
in
dede
,
and
hath
appeared
to
Simon
.
(
Saying
the
Lord
is
risen
.
)
C
Thys
word
)
saying
)
is
referred
to
the
Apostles
and
not
to
these
two
straungers
.
So
that
by
these
words
Luke
geueth
vs
to
vnderstand
that
they
which
brought
ioyfull
Newes
to
the
Apostles
to
confirme
theyr
myndes
,
were
taughte
in
like
manner
concerninge
the
other
Vision
.
And
there
is
no
doubte
,
but
that
God
rewarded
this
theyr
diligence
with
mutuall
confirmation
.
And
wee
may
gather
by
the
order
of
the
tyme
,
that
after
Peter
was
returned
from
the
sepulcher
,
hee
was
very
carefull
vntyll
Chryst
had
shewed
himselfe
vnto
him
:
and
therefore
the
same
day
in
which
he
had
seene
the
Sepulcher
he
had
his
desire
.
1.
Co.
15.1
Hereof
came
this
reioysing
among
the
eleuen
,
that
now
there
must
bee
no
more
doubting
,
because
the
Lorde
appeared
to
Simon
.
C.
But
whereas
Luke
saith
here
that
the
Apostles
beleued
that
the
Lord
was
risen
,
saying
.
The
Lord
is
risen
&c.
He
semeth
to
disagree
with
the
wordes
of
Marke
,
who
speaking
of
these
two
straunge
Disciples
saith
.
Mar.
16.13
And
they
went
and
told
it
vnto
the
residue
,
&
they
beleued
not
these
things
also
.
Obiection
.
For
how
can
it
bee
that
they
should
doubte
of
that
of
the
which
they
are
assertained
.
For
in
saying
that
hee
was
risen
in
dede
,
they
confesse
the
matter
to
be
without
al
controuersie
.
Aunswer
.
First
we
say
that
in
this
generall
speach
ther
is
a
figure
called
Synecdoche
because
some
of
them
were
harder
of
belief
than
other
some
,
&
Thomas
was
more
obstinate
then
al
the
rest
.
Therfore
some
beleued
&
some
beleued
not
.
For
the
scripture
so
often
as
it
speketh
of
diuers
men
in
whom
there
are
diuers
affections
,
it
speaketh
generally
on
either
parte
.
Therefore
,
that
which
Marke
sayeth
must
be
so
taken
that
there
were
some
obstinate
among
the
disciples
:
And
that
which
Luke
also
saith
,
ought
to
bee
vnderstoode
concerning
parte
,
as
that
there
were
certaine
of
the
Disciples
whych
truly
beleued
that
Christ
was
risen
.
35.
And
they
told
what
things
were
done
in
the
way
,
and
how
they
knew
him
in
breaking
of
bread
.
R.
The
disciples
conferre
among
them selues
concerning
the
testimonies
of
the
Resurrection
of
Chryst
:
and
although
all
of
them
conceiue
not
as
yet
a
perfect
faith
,
yet
notwithstanding
they
begin
to
receiue
comfort
,
and
to
shake
of
the
former
dispayre
,
and
to
aspyre
to
a
more
perfect
&
ample
Faith
,
for
Faith
hath
her
beginning
and
encreasing
.
36.
AND
as
they
thus
spake
,
Iesus
hymselfe
stoode
in
the
middest
of
them
,
and
saith
vnto
them
.
Peace
,
be
vnto
you
.
C
Luke
sayth
not
heere
,
that
Chryste
opened
the
Doores
by
hys
Deuyne
power
which
were
shut
,
but
yet
notwythstandyng
his
Woordes
seeme
to
import
so
much
.
For
howe
coulde
the
Lorde
in
the
Night
stand
sodainely
in
the
myddest
of
them
,
except
he
had
entered
wonderfully
.
[
Peace
be
vnto
you
)
C
The
like
salutation
we
haue
in
the
twenty
chap.
of
Iohn
,
Ioh
20.19
where
you
may
read
further
for
the
Exposition
thereof
.
37.
But
they
were
abashed
and
afrayd
,
and
supposed
that
they
had
seene
a
spyrit
.
C.
Iohn
maketh
no
mention
of
thys
feare
,
but
when
he
sayth
also
the
Chryst
shewed
vnto
his
Disciples
his
hands
and
his
side
,
wee
may
coniecture
that
he
hath
omitted
some
thinge
.
And
it
is
no
vnwonted
thing
to
the
Euangelistes
,
seeking
to
be
short
,
to
touch
only
some
part
,
and
to
omit
the
rest
,
but
we
learne
here
by
Luke
that
they
being
made
afeard
with
the
newnesse
of
the
sight
,
durst
not
beleeue
their
eyes
.
A
little
before
they
were
fully
perswaded
that
the
Lord
was
risen
again
:
and
they
spake
constantlye
as
of
a
matter
wel
knowen
vnto
them
,
but
beholding
him
now
with
theyr
eies
,
admiration
bereaueth
them
of
theyr
sence
,
insomuch
that
they
imagine
him
to
bee
a
Spyrite
.
And
althoughe
thys
Error
which
sprange
of
Infirmitie
was
not
without
blame
:
yet
notwithstandyng
they
had
not
so
forgotten
themselues
that
they
were
afeard
of
Spyrits
,
but
although
they
thinke
not
themselues
to
be
deceiued
,
yet
notwithstandynge
,
they
rather
beleue
that
they
see
an
Image
of
the
Resurrection
in
a
Vision
by
a
spyrite
,
then
that
Chryst
himselfe
was
presente
alyue
,
which
a
lyttle
before
dyed
on
the
crosse
.
So
that
they
d
d
not
thinke
or
suspecte
it
to
bee
a
false
vision
:
but
being
ouercome
wyth
feare
they
thought
that
to
bee
shewed
them
onely
in
Spirite
,
which
was
set
in
very
deede
before
theyr
eyes
.
Luke
therefore
vseth
this
word
Spyrite
for
a
vision
,
Hereby
we
se
how
proane
we
are
to
lye
,
and
how
farre
we
are
tourned
away
from
the
truth
.
R.
Heereby
also
we
see
how
fearefull
vnbelyefe
is
,
insomuch
,
that
it
feared
the
moste
safe
and
vndoubted
things
,
The
sounde
of
a
shaking
leafe
,
(
sayeth
Moses
)
shall
chase
them
,
and
they
shall
flie
,
Leui.
26.36
as
flying
from
a
sword
.
Psal.
23.4
.
Psal.
46.3
.
For
as
Faith
is
in
a
stronge
mynd
in
the
greatest
perils
and
aduersities
,
so
vnbeliefe
hauynge
neuer
so
little
occasion
,
is
afearde
,
and
dispayreth
in
the
middest
of
peace
.
Wherefore
the
disciples
being
not
as
yet
throughly
confyrmed
concerning
the
Resurrection
of
Chryste
,
it
is
no
marueile
if
they
be
so
afeard
that
they
thinke
that
they
see
a
spyrite
.
Mat
14.25
As
they
did
also
at
another
time
when
Chryste
walked
on
the
Sea
about
the
fourthe
watch
of
the
night
.
38.
And
he
sayd
vnto
them
why
are
ye
troubled
,
and
why
do
thoughts
aryse
in
your
hearts
?
A.
Now
the
Lord
taketh
away
al
occasion
of
doubtinge
,
while
hee
talketh
not
onely
familliarly
with
his
Dyscyples
,
but
also
offereth
himselfe
to
bee
touched
C.
First
of
all
therefore
they
are
admonished
to
put
away
all
feare
out
of
theyr
mindes
,
that
commyng
agayne
to
them selues
they
may
iudge
of
a
matter
manifestlye
knowen
vnto
them
.
For
so
longe
as
mens
myndes
are
troubled
,
they
are
blynd
in
the
manifest
lighte
.
Therefore
to
the
ende
the
Disciples
may
Conceiue
a
certayne
knowledge
,
they
are
commaunded
to
waigh
the
matter
with
quyet
&
attentiue
myndes
.
(
And
why
do
thoughts
aryse
in
your
heartes
]
C.
By
these
Woordes
Chryste
correcteth
another
faulte
,
Namely
,
because
in
thynkynge
diuers
things
,
they
hinder
themselues
,
and
he
saith
that
cogitations
do
aryse
,
meaning
that
the
knowledge
of
the
truthe
is
therefore
suppressed
in
them
,
that
in
seeing
they
see
not
,
because
they
restrayne
not
theyr
peruerse
immagynations
,
but
doe
geue
place
vnto
them
.
And
we
know
by
experience
that
thys
is
to
true
:
For
as
in
a
fayre
and
cleare
morning
,
darke
and
blacke
cloudes
arysing
aloft
,
do
obscure
the
bright
light
of
the
Sunne
:
Euen
so
,
when
we
suffer
our
carnall
reason
to
arise
to
hygh
against
the
word
,
that
which
before
was
manifest
and
playne
to
be
seene
is
taken
away
from
our
eyes
.
It
is
Lawfull
when
any
shew
of
Absurdity
appereth
by
aduised
reasons
to
discusse
the
same
.
Neither
can
it
be
,
but
that
in
doubtefull
matters
our
minds
shal
be
carried
hither
&
thither
:
but
we
must
obserue
a
measure
least
flesh
exalt
it selfe
higher
then
is
mete
,
and
extend
her
cogitations
euen
to
heauen
.
39.
Beholde
my
handes
and
my
fete
that
it
is
euen
I
my selfe
,
handle
me
and
see
,
for
a
Spyrit
hath
not
flesh
and
boanes
as
ye
see
me
haue
.
(
Beholde
my
handes
)
C.
Hee
taketh
theyr
Corporall
sences
for
witnesses
,
least
they
should
thinke
that
they
haue
a
shadow
set
before
them
in
stede
of
a
body
,
And
first
of
all
,
he
putteth
a
difference
betweene
a
corporall
man
and
a
Spirite
.
As
if
hee
shoulde
say
.
Your
sight
and
feeling
shall
proue
me
to
bee
a
true
man
,
who
hath
bene
before
this
time
conuersante
among
you
,
because
I
haue
on
me
that
fleshe
whych
was
crucified
,
and
hath
yet
the
noates
and
pryntes
of
the
same
.
(
A
Spyrite
hath
not
flesh
and
Bones
)
A.
Hee
sheweth
heere
that
he
hath
knowledge
of
theyr
thoughtes
,
Namely
,
that
in
steede
of
a
body
he
was
a
spyrit
:
and
he
putteth
a
manifest
difference
betwene
a
Body
and
a
spyrit
.
C.
Now
seeing
Chryste
playnely
pronounceth
that
his
Body
is
palpable
and
compac●e
of
sound
and
substanciall
bones
,
and
discerneth
the
same
by
these
notes
from
a
spyrit
,
this
place
is
discreetely
and
aptly
brought
by
vs
to
refell
the
grosse
error
concerning
the
transubstantiation
of
bread
into
a
body
,
or
concerning
the
locall
presence
of
the
body
,
which
fond
and
vain
men
fayne
in
the
Supper
.
For
they
will
haue
the
bodye
of
Chryste
to
bee
there
,
where
there
appeareth
no
signe
of
a
Body
.
But
Chryst
taketh
thys
as
proper
to
him selfe
that
he
is
palpable
,
that
thereby
he
may
differ
from
a
spyrit
.
Therefore
this
difference
must
necessarily
abyde
at
this
day
betwen
the
flesh
and
the
spyrit
.
Christ
proueth
him selfe
not
to
be
a
spirite
,
because
his
body
may
be
felt
,
but
a
spyrit
not
so
.
Therefore
there
was
no
alteration
in
the
substantiall
partes
,
howsoeuer
the
accidences
were
altered
.
Whatsoeuer
is
essential
,
without
the
which
a
Body
cannot
stand
,
it
remaineth
in
the
body
of
Chryst
:
for
he
is
distinguished
from
a
spyrit
.
40.
And
when
he
had
thus
spoken
hee
shewed
them
his
Handes
and
hys
Feete
.
C.
By
these
Wordes
of
Luke
wee
gather
that
as
yet
the
prynts
of
the
Nailes
remained
in
the
Handes
and
Feete
of
Chryst
.
A.
As
more
manifestely
appeareth
by
the
wordes
of
Chryst
himselfe
,
speaking
to
Thomas
.
For
thus
he
sayd
(
as
appeareth
by
Iohn
)
Brynge
thy
finger
hyther
,
and
see
my
handes
,
and
reach
hyther
thy
hand
,
and
thruste
it
into
my
side
.
R.
But
some
will
demaunde
and
say
.
Dyd
he
rise
againe
from
Death
wyth
the
Prynts
and
Markes
of
his
wounds
.
Ioh.
20.27
And
doth
he
for
euer
carry
them
in
his
Body
?
Doth
not
Paule
saye
,
that
the
body
soweth
corruption
and
shall
ryse
agayne
in
incorruption
,
1.
Co.
15
●●
.
that
it
soweth
in
dishonor
,
and
shall
rise
again
in
honor
?
And
woundes
are
markes
of
corruption
and
infirmity
.
Therefore
wee
muste
thinke
of
their
bodies
which
shall
ryse
again
from
death
(
whose
first
fruits
was
Chryst
according
to
the
opynion
of
S.
Paule
,
that
as
they
shall
be
incorruptible
,
so
also
they
shal
be
whole
&
sound
.
For
if
it
were
not
so
,
one
shoulde
ryse
crooked
,
another
lame
of
hand
&
foote
,
another
with
one
Eye
,
and
another
starke
blynd
.
This
is
not
to
ryse
again
in
Glory
and
in
power
,
but
in
dishonor
and
infirmi●y
.
Seeing
therefore
other
mens
bodies
shal
be
glorious
,
whole
&
sound
in
the
Resurrection
,
howe
much
more
hath
the
body
of
Chryst
rysen
agayne
whole
&
sound
?
To
what
purpose
then
were
the
scarres
of
the
wounds
in
so
glorious
a
body
?
C.
We
aunswere
that
by
them
it
is
declared
to
euery
one
of
vs
,
that
Chryst
is
rather
risen
agayn
for
vs
,
then
for
himselfe
:
who
being
the
Conquerer
of
Death
,
and
endued
with
blessed
and
heuenly
immortallity
,
was
notwithstanding
for
his
Electes
sake
,
contented
to
carry
for
a
time
in
his
body
,
the
reliques
of
the
crosse
.
And
verely
in
this
he
did
wonderfully
beare
with
the
weakenesse
of
his
Disciples
,
in
that
he
would
rather
want
some
part
of
the
perfect
glory
of
his
Resurrection
,
then
to
disappoynt
their
fayth
of
such
a
help
and
stay
.
Moreouer
it
is
a
foolishe
and
vaine
Immagination
to
thinke
that
the
Iudge
of
the
whole
world
shall
come
with
his
body
cut
and
mangled
in
the
latter
day
of
Iudgemente
.
R.
For
hys
body
hath
now
another
maner
of
form
before
his
heauenly
Father
,
and
in
hys
Kingdome
then
it
had
amonge
men
.
Hee
hath
nowe
in
hys
Kyngdome
the
forme
of
a
glorified
body
indewed
with
heauenly
maiesty
,
and
comprehesible
of
no
man
in
this
world
.
For
if
in
this
Transformation
before
his
thre
Disciples
,
when
as
yet
he
ha●
mortall
Flesh
,
his
face
did
shyne
as
th●
Sunne
,
and
his
garments
were
mad●
passing
white
:
his
body
must
needes
b●
endued
with
greater
maiesty
after
hys
Resurrection
into
his
Kingdome
,
therfore
as
he
would
eate
in
the
presence
o●
his
Disciples
to
testefy
his
resurrection
though
he
needed
no
meate
:
so
hee
would
carry
the
scarres
of
the
wounds
in
his
hands
,
fete
,
and
side
for
a
Tyme
,
for
the
same
cause
that
he
might
wynne
credit
by
all
manner
of
meanes
to
hys
Resurrection
.
A.
For
the
behoulders
hereof
could
not
gainesay
such
manifes●
signes
.
Whereupon
there
is
no
doubt
but
that
afterward
they
did
much
mor●
feruently
set
forth
the
glory
of
his
Resurrection
,
when
they
had
receiued
the
holy
ghost
,
as
appereth
by
these
words
of
Luke
in
another
place
.
Act.
4
.
3●
And
wyth
great
power
gaue
the
Apostles
witnes
of
the
Resurrection
of
the
Lord
Iesu
,
and
great
grace
was
with
them
all
.
41.
And
while
they
beleeued
not
for
ioy
,
and
wondered
,
hee
sayde
vnto
them
,
haue
ye
heere
any
meate
?
C.
This
place
also
testefieth
that
they
were
not
obstinate
vnbeleuers
,
but
hauing
an
earnest
desire
to
beleeue
,
theyr
affections
were
tied
with
greate
vehemencie
,
insomuch
that
they
could
not
be
i●
quiet
.
For
the
ioy
of
the
which
Luke
maketh
mention
,
sprange
not
but
from
faith
,
and
yet
notwithstanding
it
wa●
a
let
to
theyr
faith
to
preuayle
&
oue●come
.
Therefore
let
vs
note
how
greate
we
ought
to
suspecte
the
vehemency
▪
our
affections
,
the
which
althoughe
it
spryngeth
from
good
beginninges
,
yet
notwithstanding
it
carrieth
vs
quite
&
cleane
out
of
the
right
way
.
Wee
are
taught
also
how
dilligently
we
oughte
to
sight
agaynst
the
impedimentes
of
fayth
,
seeing
that
the
ioy
which
was
conceiued
of
the
presence
of
Chr●st
was
the
cause
of
Vnbeliefe
in
the
Apostles
:
Therefore
the
purpose
of
Luke
was
to
expresse
such
an
affection
,
as
euery
one
of
vs
feeleth
at
this
day
.
When
wee
heare
any
Wonderfull
or
ioyfull
thinge
,
wee
are
by
and
by
rapte
and
rauished
with
the
same
.
Such
a
signe
was
in
Abraham
he
laughed
and
sayde
.
〈◊〉
▪
17
.
1●
Shall
a
C
y●de
bee
borne
vnto
him
that
is
a
hundered
yeares
olde
?
Yet
notwithstanding
hee
is
not
reprehended
.
The
laughter
of
●ara
is
reprehended
:
because
it
sprange
of
Infidellity
So
was
Abraham
●apt
that
he
knew
not
what
he
sayd
.
Such
affection
was
in
the
Disciples
▪
So
that
if
these
wordes
(
For
●oye
)
were
not
added
,
we
might
haue
thought
the
discyples
to
haue
bene
at
that
time
vnbeleuinge
:
but
they
wondered
so
that
they
were
out
of
their
wits
as
it
were
.
[
Haue
yee
heere
any
Meate
)
C.
Heere
agayne
wee
see
how
gentely
and
louingly
the
Lord
beareth
wyth
the
infirmity
of
his
Disciples
,
who
vouchsafeth
to
holde
them
that
fall
wyth
a
new
prop
or
stay
.
And
although
he
had
gotten
the
new
estate
of
a
heuenly
life
,
hauing
no
more
nede
of
meate
than
Angels
haue
,
yet
notwithstanding
he
vouchsafeth
of
his
owne
accord
to
abase
and
humble
himself
to
the
common
vse
of
mortall
men
.
He
had
made
himself
subiect
to
the
necessity
of
eating
&
drynking
all
his
life
time
:
but
now
being
exempted
from
the
same
,
he
eateth
meate
to
thys
ende
,
that
he
might
perswade
his
Disciples
concerning
the
resurrection
.
Thus
wee
see
that
hee
hauynge
alwaies
more
regard
to
vs
then
he
hath
to
himselfe
,
hee
will
bee
alwayes
ours
.
Wee
see
also
how
great
our
imbecillity
is
,
yea
euen
when
wee
haue
euident
promises
,
yet
neuerthelesse
,
the
Lord
confirmeth
and
strengtheneth
vs
by
one
meanes
or
other
.
For
whereunto
serue
Baptisme
&
the
Lords
supper
,
and
many
other
things
but
onely
to
confirme
and
strengthen
vs
.
This
therefore
must
be
ascribed
to
the
goodnesse
of
Chryste
,
that
hee
helpeth
our
infirmity
:
and
lifteth
vs
vp
by
such
helpes
as
are
necessary
for
vs
.
42.
And
they
offered
him
a
piece
of
broyled
fish
,
and
of
a
hony
combe
.
A.
Such
as
the
Apostles
haue
,
they
offer
vnto
the
LORD
.
It
may
be
that
thys
was
the
Fragments
of
their
Supper
.
In
Iohns
Gospell
wee
haue
these
words
.
As
soone
then
as
they
were
come
to
Land
,
they
saw
hoate
coales
,
Iohn
.
21
9
Iohn
.
●
.
9
.
and
fishes
layd
thereon
and
bread
.
Also
in
another
place
there
is
mention
made
of
two
fishes
,
when
the
lorde
fed
a
greate
multitude
of
men
in
the
Wildernesse
.
Whereby
it
appeareth
that
the
common
Foode
of
the
Disciples
was
such
meate
as
by
theyr
owne
arte
and
labor
they
tooke
,
for
they
were
fishers
.
43.
AND
hee
tooke
it
and
dyd
eat
before
them
.
C.
Hee
dyd
not
eate
(
as
wee
sayde
before
)
because
he
was
an
Hungared
but
hee
dyd
eate
to
the
same
end
&
purpose
that
he
retained
the
skars
in
his
body
:
that
is
to
say
,
hee
would
doe
all
things
for
his
Disciples
sakes
,
wherof
he
him selfe
had
no
neede
.
R
:
For
to
eat
is
the
greatest
and
most
special
signe
of
lyfe
.
Wherefore
Chryst
hauing
raysed
the
ruler
of
the
Sinagogues
Daughter
from
Death
to
life
,
Luk.
8.55
commaunded
to
geue
her
meate
,
not
to
quallify
her
hunger
which
the
mayde
as
yet
felt
not
,
but
to
make
it
manifestely
appere
that
she
was
aliue
.
A.
Also
of
Lazarus
it
is
sayd
that
he
was
one
of
those
whych
sate
at
meate
with
Iesus
,
Ioh.
12.13
when
he
had
a
supper
prepared
for
him
at
Bethanie
sixe
daies
before
the
passouer
.
R.
Therefore
Chryst
would
eate
with
his
Disciples
after
his
Resurrection
,
not
to
asswage
hunger
which
he
could
neuer
●ele
any
more
,
but
to
prooue
the
certainety
and
truth
of
his
life
.
Therfore
Peter
when
hee
preached
at
Caesaria
,
made
mention
of
this
Argument
of
the
Resurrection
of
Chryste
&
saith
,
My
God
raysed
vp
the
thyrde
Day
and
shewed
him
openly
.
Not
to
all
the
People
,
but
to
vs
witnesses
chosen
before
of
God
,
euen
to
vs
which
did
eate
and
drinke
wyth
him
after
he
roase
from
the
dead
.
Wherefore
,
when
we
heare
the
Chryste
did
eate
after
his
resurrection
,
let
vs
impute
it
to
the
cause
afore
alleadged
.
C.
And
here
the
faithful
must
omit
all
curious
questions
as
these
.
If
so
bee
this
corruptible
meate
were
concocted
and
digested
,
what
Nourishmente
dyd
the
immortall
body
of
Chryst
receyue
thereby
:
also
,
what
became
of
the
excrementes
?
As
though
it
were
not
in
hys
power
which
created
all
things
of
nothing
to
consume
quite
and
cleane
a
litle
meat
at
his
pleasure
.
Therefore
as
Chryst
did
truly
taste
the
fish
and
the
honicombe
,
to
shewe
himselfe
to
be
man
,
so
there
is
no
doubte
but
that
by
his
deuine
power
,
he
consumed
that
which
hee
had
no
neede
to
receiue
to
hys
nourishment
.
Gen.
18.8
.
So
in
like
maner
we
doubte
not
but
that
the
Aungels
did
eate
and
drynke
at
Abrahams
●able
,
euen
a●
they
had
taken
on
them
true
Bodyes
.
Yet
notwythstanding
we
graunte
,
not
that
they
did
eate
and
drynke
to
satisfie
the
infirmity
of
the
flesh
.
And
if
wee
graunt
that
the
bodies
which
they
had
taken
for
a
time
after
they
had
done
theyr
messuage
,
were
broughte
to
nothing
,
who
will
deny
but
that
the
same
happened
to
that
which
they
dyd
boath
eate
and
drynke
?
44.
And
he
sayde
vnto
them
.
These
are
the
wordes
which
I
spake
vnto
you
whylest
I
was
yet
wyth
you
,
that
all
muste
needes
bee
fulfylled
which
were
written
of
mee
in
the
law
of
Moises
,
and
in
the
prophets
and
in
the
Psalmes
.
R.
After
that
our
Sauiour
Chryste
had
prooued
by
manifeste
and
euydente
signes
to
his
Disciples
,
that
he
was
risen
from
death
to
life
,
he
proceedeth
to
set
forth
that
which
was
most
necessarie
of
all
other
to
enlarge
the
Borders
of
his
Kingdome
,
and
to
set
forth
the
glory
of
his
maiesty
on
Earth
.
For
Christ
came
not
into
this
world
to
profite
the
nation
of
the
Iewes
only
,
but
that
hee
might
bee
saluation
to
the
whole
world
.
Chryst
roase
again
from
death
▪
not
that
this
one
Iewe
or
that
may
haue
life
,
but
that
the
hapynes
of
euerlasting
life
might
be
offered
to
all
nations
.
A.
For
so
it
was
prophesied
before
I
haue
geuen
thee
a
Lyghte
to
the
Gentiles
,
that
thou
mayst
be
my
saluation
to
the
whole
world
.
R.
And
there
is
not
a
more
conuenyent
Instrument
whereby
these
things
may
be
reuealed
to
the
whole
world
,
Esay
.
49.6
and
to
all
nations
then
the
preachynge
of
the
R.
And
there
is
not
a
more
conuenient
instrument
,
whereby
these
things
may
be
reuealed
to
the
whole
worlde
,
and
to
all
nations
,
than
the
preaching
of
the
Gospell
,
concerning
Christ
.
Wherefore
Chryst
would
not
onely
approoue
his
Resurrection
before
his
Disciples
,
but
ordained
also
the
open
preaching
of
the
gospel
that
thereby
we
might
learne
the
profit
of
his
Resurrection
.
C.
And
first
of
all
he
speaketh
concerning
his
office
,
&
the
cause
of
his
resurrection
,
that
the
Apostles
might
knowe
that
they
should
be
witnesses
of
the
same
and
might
also
teach
to
what
ende
the
faith
of
the
resurrection
of
Christ
did
belong
.
For
it
is
somewhat
to
beleeue
the
historie
of
the
death
and
Resurrection
of
Christ
,
but
the
speciall
thing
is
to
know
the
cause
.
Wherefore
he
proceedeth
farther
when
he
saith
,
that
all
that
hath
bene
foreshewed
of
him
must
bee
fulfilled
.
(
These
are
the
wordes
which
I
spake
)
By
whiche
wordes
Christ
doth
secretely
reprehende
the
grosse
forgetfulnesse
of
his
disciples
,
who
being
familiarly
taught
concerning
his
resurrection
to
come
,
were
so
astonished
at
the
same
as
if
they
had
neuer
heard
any
mention
thereof
.
For
his
words
are
asmuch
as
if
he
had
saide
.
Why
doe
yee
doubte
as
in
a
new
or
straunge
thing
,
the
which
notwithstanding
I
haue
oftentimes
foretold
you
?
Why
do
ye
not
rather
remember
my
words
?
For
if
ye
haue
hitherto
accounted
me
of
to
be
a
teacher
of
the
trueth
,
yee
ought
to
haue
knowen
this
thing
by
my
doctrine
.
(
That
all
must
needes
be
fulfilled
)
Moses
law
,
the
Prophetes
,
and
the
Psalmes
,
haue
speciall
respect
vnto
Christe
,
doe
prophesie
of
Christ
,
commend
Christ
,
&
do
sende
vs
to
Christ
our
sauiour
alone
.
And
although
at
sometime
they
seeme
to
handle
other
thinges
,
yet
notwithstanding
the
spirit
hath
alway
regarde
vnto
Christ
.
Seeing
therefore
the
whole
Scripture
setteth
foorth
vnto
vs
Christ
,
who
alone
is
our
righteousnes
and
redemption
,
wee
ought
to
be
diligent
in
nothing
more
then
in
hearing
the
Scripture
,
and
in
studying
of
the
same
day
and
night
.
C.
Herby
also
we
are
taught
the
certaintie
of
the
Scriptures
.
For
the
Father
which
speketh
in
them
is
not
like
vnto
men
,
which
promiseth
much
and
performeth
litle
:
for
one
iote
or
title
of
his
promises
shal
not
fayle
.
Wherfore
we
may
assure
our selues
of
all
those
thinges
contained
in
the
Scripture
,
euen
as
if
they
were
already
fulfilled
.
A.
Heauen
and
earth
(
saith
our
Sauiour
Christ
,
shal
passe
,
Lu.
21.33
.
but
my
word
shall
neuer
passe
away
.
45.
Then
opened
he
their
wittes
,
that
they
might
vnderstand
the
Scriptures
.
C.
Bycause
the
Lord
hauinge
done
before
the
office
of
a
Teacher
profited
lytle
or
nothing
with
his
Dysciples
,
hee
beginneth
now
to
teache
them
inwardly
by
his
holy
Spirite
.
For
words
are
spoken
in
vayne
,
vntil
such
time
as
our
mindes
are
illumined
with
the
gift
of
vnderstanding
.
Psa.
145.8
.
It
is
very
true
that
the
worde
of
God
is
lyke
vnto
a
Candell
:
but
it
shyneth
in
the
darknesse
,
and
amonge
such
as
are
blynde
,
vntill
the
Lord
geue
the
inward
lighte
vnto
the
eyes
,
whose
proper
gift
is
to
illumine
the
blynde
.
And
hereby
it
appeareth
how
great
the
corruption
of
our
Nature
is
,
seeing
the
lyght
of
lyfe
offered
vnto
vs
in
the
word
of
God
,
profiteth
vs
nothing
at
all
.
Now
,
if
wee
be
not
able
to
vnderstande
what
is
ryght
,
how
shall
wee
bee
able
to
obay
?
Wee
must
needes
confesse
that
wee
are
vnable
and
weake
in
euery
respect
,
insomuch
that
the
heauenly
Doctryne
doth
nothinge
at
all
profite
vs
,
but
as
wee
are
illumined
by
the
holy
Ghoste
.
1.
Co.
3.18
Therefore
to
the
ende
we
may
be
meete
Disciples
for
him
,
it
is
conuenient
that
wee
cast
away
all
trust
and
confidence
in
our selues
,
and
to
craue
for
lyghte
from
Heauen
,
and
forsaking
also
the
foolyshe
Opynion
of
Freewill
to
commit
our selues
to
Gods
gouernment
.
R.
Therfore
it
is
not
sufficient
to
heare
and
to
reade
the
Scriptures
dilligently
,
but
we
must
also
rightly
vnderstand
,
and
beleeue
that
which
wee
heare
and
reade
.
The
Iewes
haue
&
reade
the
scripture
,
but
they
doe
not
rightely
vnderstand
the
same
.
The
Apostles
also
and
the
reste
of
the
Dysciples
knewe
the
Scriptures
concerning
the
kingdome
of
Christe
:
but
they
did
not
rightly
vnderstand
the
kingdome
of
Christ
:
wherefore
they
needed
an
Interpreter
.
And
we
cannot
haue
a
better
or
more
learned
Interpreter
than
Christ
himselfe
,
of
whom
all
the
Scripture
speaketh
,
which
is
also
the
true
lighte
,
Ioh.
1
9
lightening
euery
one
that
commeth
into
the
Worlde
.
Question
.
C.
But
heere
it
may
bee
demaunded
,
why
Christe
rather
lost
his
labour
in
teaching
them
three
whole
yeares
,
than
he
would
at
the
first
open
their
mindes
.
Wee
answere
,
that
although
the
fruite
of
his
labour
appeared
not
so
quickly
,
Aunswer
.
yet
notwithstandinge
it
was
not
without
profit
:
bycause
when
they
were
endued
with
new
light
,
they
felt
also
the
profite
of
the
former
time
.
For
their
mindes
were
opened
,
not
onely
that
they
might
euer
after
be
apt
to
be
taughte
,
if
any
thinge
were
propounded
vnto
them
,
but
also
that
they
mighte
call
to
minde
the
Doctrine
which
before
they
had
heard
in
vayne
.
Furthermore
let
vs
know
that
they
learned
to
their
profite
by
that
three
yeares
ignorance
,
that
they
attayned
to
newe
vnderstandinge
onely
by
heauenly
lighte
.
notwithstanding
we
must
note
that
the
Apostles
were
not
so
cleane
voyde
of
the
lighte
of
vnderstandinge
,
but
that
they
retayned
certaine
small
prynciples
.
But
bycause
the
taste
which
they
had
was
very
small
,
this
is
sayd
to
be
the
beginning
of
true
vnderstanding
,
when
the
vaile
being
taken
away
they
beholde
Christe
in
the
Law
,
and
the
Prophets
.
C.
But
some
man
may
demaunde
and
say
,
Question
Seing
Chryst
here
opened
his
Apostles
myndes
that
they
might
vnderstand
the
Scriptures
,
why
was
the
holy
Ghoste
sent
vnto
them
afterward
?
To
this
wee
aunswere
,
Aunswer
that
God
doth
woorke
by
litle
and
litle
in
vs
,
and
by
Degrees
.
Hee
opened
his
Dysciples
myndes
so
far
forth
as
it
was
needeful
for
a
time
,
and
he
defferred
their
ful
illumination
vntill
the
sending
of
the
holy
Ghoste
.
And
wherefore
they
receiued
the
same
?
Surely
bycause
they
were
to
striue
against
the
whole
Worlde
.
46.
And
sayd
vnto
them
,
Thus
it
is
written
,
&
thus
it
behooued
Christ
to
suffer
,
and
to
ryse
agayne
from
death
the
third
day
.
C.
Hereof
commeth
no
small
consolation
,
that
the
same
which
was
done
vnto
Christ
happened
long
before
although
hee
made
him selfe
manifest
by
infinite
miracles
:
yet
notwithstanding
the
same
were
not
so
certaine
,
as
when
we
see
it
foretolde
by
the
Prophetes
.
For
seeinge
all
the
Prophets
foreshewed
the
same
,
and
seeing
we
reade
that
whatsoeuer
they
prophesied
was
s
fulfilled
,
all
doubting
is
taken
away
.
This
place
verely
ought
diligently
to
be
noted
with
great
attencion
of
the
minde
.
By
this
place
also
their
cauill
is
refelled
,
which
say
that
externall
doctrine
shal
be
superfluous
,
if
so
be
wee
haue
naturally
no
power
to
vnderstand
the
same
.
For
Christ
,
after
he
had
geuen
the
spirite
of
vnderstanding
to
his
Disciples
,
hee
did
not
speake
vnto
them
withoute
fruite
out
of
the
Scriptures
.
And
although
the
sound
of
the
Word
doe
vanish
away
from
the
Reprobate
wyth
out
fruite
,
yet
notwithstanding
it
shall
take
from
them
all
excuse
.
(
And
thus
it
behoued
Chryst
to
suffer
)
R.
As
if
he
should
say
.
The
Scripture
concerning
the
maiesty
of
the
Kingdome
of
Chryst
must
be
so
vnderstoode
that
it
teacheth
the
Kingdome
of
Chryste
not
to
be
corporal
in
this
earth
,
but
rather
that
Chryst
must
suffer
in
this
worlde
crosse
and
death
,
and
by
the
same
enter
into
the
spyrituall
maiesty
of
his
kingdome
.
For
the
first
promise
of
al
which
we
haue
concerning
Chryste
,
geueth
vs
to
vnderstand
that
he
must
suffer
in
this
world
.
The
seede
of
the
Woman
shall
treade
downe
thy
head
,
Gen.
3.15
&
thou
shalt
treade
vpon
his
heele
.
For
to
tread
vpon
Christs
heele
,
is
to
cast
him
into
diuers
afflictions
,
and
into
corporall
death
.
The
Sacrifices
also
which
the
Patriarkes
vsed
,
signified
that
Chryst
should
shed
his
bloude
,
that
is
to
say
,
that
he
should
dye
.
(
And
to
rise
againe
from
Death
)
The
The
Scripture
doth
not
onely
make
mencion
of
the
Death
and
Passion
of
Christ
,
but
addeth
also
his
resurrection
.
For
to
omit
those
places
of
Scripture
which
do
plainely
prophesie
that
Christ
shall
rise
againe
,
there
was
neuer
any
Prophet
which
hath
written
the
Chryst
shall
suffer
and
die
,
but
the
same
hathe
also
testefied
plainely
that
he
shall
ryse
again
,
&
raigne
for
euer
.
And
when
he
shal
rise
again
what
shal
become
of
his
kingdom
.
Shal
he
then
gather
together
an
army
of
Souldiers
,
and
inuade
the
Kingdomes
of
this
world
by
externall
Violence
?
No
verely
.
But
thus
it
is
written
[
saith
he
)
and
thus
it
behoued
Christ
to
suffer
,
and
to
rise
again
from
death
the
thyrd
day
.
47.
And
that
repentance
and
remission
of
sinns
should
be
preached
in
his
name
,
amonge
all
nations
,
and
must
begin
at
Hierusalem
.
R.
Behould
this
is
the
meane
,
this
is
the
way
by
which
Chryst
shall
rule
in
this
world
,
After
his
Resurrection
he
shall
not
mouster
and
gather
together
souldiers
to
subdue
the
whole
Worlde
to
himselfe
with
externall
tyranny
,
but
he
shall
ordayne
the
publique
preching
of
his
Gospell
,
that
repentaunce
may
be
preached
throughout
the
whole
world
and
remission
of
sinnes
in
the
name
of
Chryst
.
A.
But
let
vs
note
the
order
which
Chryst
followeth
here
.
C.
Fyrst
he
maketh
mention
of
his
Death
,
and
resurrection
:
secondly
of
the
fruit
which
commeth
vnto
vs
of
them
both
.
For
where
of
commeth
repentance
&
remission
of
sins
,
but
because
our
old
man
is
crucified
with
Chryst
,
that
by
his
grace
we
may
rise
to
newnesse
of
life
,
because
by
the
sacrifice
of
his
death
our
sinnes
are
taken
away
,
our
Fylthynesse
washed
of
with
his
Bloud
,
and
by
his
Resurrection
Righteousnesse
purchased
for
vs
?
Therefore
hee
teacheth
that
the
cause
of
our
Saluation
must
be
soughte
in
his
Death
and
Resurrection
:
because
from
thence
spryngeth
Reconcilliation
with
God
,
and
Regeneration
into
a
newe
and
spyritual
life
.
Wherefore
,
it
is
plainely
expressed
,
that
neither
Remission
of
sins
nor
repentance
can
bee
preached
but
in
his
name
:
because
wee
can
neither
hope
for
Imputation
of
righteousnesse
,
neither
can
wee
denye
our selues
,
and
obtayne
newnesse
of
life
,
but
by
thys
,
that
Iesus
Chryste
is
made
vnto
vs
Righteousnesse
and
Sanctification
.
1.
Co.
1.30
What
Repentaunce
is
,
reade
the
third
chapter
of
Mathew
.
Also
in
the
28.
of
Mathew
wee
haue
sayd
somwhat
concerning
the
exposition
of
this
verse
.
Furthermore
,
in
repentance
and
remission
of
sinnes
,
the
summe
of
the
Gospell
is
reprehended
,
as
appeareth
by
diuers
places
of
Scripture
.
In
repentance
we
must
be
very
dilligent
.
For
wee
see
that
the
definition
of
the
same
hath
bene
buryed
The
subtilty
of
Sathan
hath
bene
wonderfull
to
ouerthrowe
,
or
obscure
matters
of
great
wayght
:
the
which
he
hath
done
in
this
repentance
,
the
other
part
of
the
Gospell
as
we
haue
sayd
.
Ephe
4.21
For
Paule
sayth
that
Christe
is
not
well
knowen
without
the
doctrine
of
repentance
,
&
Regeneration
.
To
Repent
or
to
conuert
vnto
God
,
contayneth
mortification
,
or
the
denying
of
our selues
,
&
newnes
of
life
.
And
this
Repentaunce
is
wrought
in
vs
by
the
feare
of
god
,
when
as
we
refer
our
whole
life
vnto
him
,
&
begin
to
mislike
of
our selues
.
2.
Cor.
7.9
Hereof
commeth
the
sorrow
of
the
which
Paule
maketh
mencion
,
I
reioice
that
ye
sorrowed
to
Repentance
:
for
your
sorrow
was
godly
.
By
this
kinde
of
sorrow
it
commeth
to
passe
,
that
we
renounce
our selues
,
and
geeue
our Selues
wholy
vnto
the
obedience
of
GOD
.
And
the
fruites
of
Repentaunce
are
al
the
good
woorkes
of
the
Saintes
:
that
is
to
say
when
we
bend
our
whole
will
&
minde
to
please
God
.
Whereupon
Iohn
the
Baptist
said
,
Bringe
foorth
the
due
fruites
of
Repentaunce
.
The
other
parte
of
the
Gospell
is
Remission
of
sinnes
.
He
which
rightly
vnderstandeth
these
two
thinges
,
is
ignorant
of
nothing
that
is
profitable
to
be
knowen
,
but
hath
the
summe
of
Saluation
:
and
to
these
twoo
principall
pointes
,
all
the
whole
Gospell
ought
to
be
referred
.
And
it
is
no
marueile
if
Chryst
make
remission
of
sinns
of
so
great
waight
.
For
he
came
that
wee
might
obtayne
the
same
by
his
bloude
,
being
made
Righteousnesse
for
vs
,
by
which
we
are
accepted
of
God
,
&
reckoned
amonge
his
Sonnes
.
Whosoeuer
therefore
will
truly
preach
the
gospel
,
must
nedes
prech
these
two
things
if
he
will
doe
vnto
Chryste
Faythefull
Seruice
,
and
build
vp
his
workemanship
.
Also
Repentaunce
is
preached
in
the
name
of
Chryst
,
when
men
here
by
the
Doctrine
of
the
Gospell
,
that
all
theyr
Cogitations
,
Affections
,
&
studies
are
corrupte
and
vicious
,
&
muste
therefore
be
renued
if
they
wil
enter
in
to
the
Kingdome
of
God
.
Remission
of
sinns
is
preached
in
the
name
of
Christ
when
men
are
taught
that
Chryste
is
theyr
Redemer
,
theyr
Righteousnesse
,
Saluation
and
life
.
(
Amonge
all
Nations
)
C.
Now
Chryst
doth
plainely
open
that
which
before
hee
had
hid
,
namely
,
that
the
Grace
of
redemption
which
he
brought
,
did
generally
belong
to
all
Nations
.
For
although
the
Prophets
did
oftentimes
foreshew
the
calling
of
the
Gentiles
,
yet
neuerthelesse
the
same
was
not
so
reuealed
:
that
the
Iewes
would
easely
graunte
them
to
be
partakers
of
the
same
with
them
.
Therefore
vntil
the
time
of
the
Resurrection
,
Chryst
was
thought
to
be
the
Redemer
of
one
people
onely
.
But
so
sone
as
the
vayle
was
taken
away
,
the
lost
sheepe
were
gathered
into
the
sheepefold
agayne
.
Neuertheles
least
the
couenaunt
of
God
might
seme
to
be
void
,
Chryst
placed
the
Iewes
in
the
first
degree
saying
.
(
And
must
begin
at
Hierusalem
)
For
,
because
God
had
specially
adopted
the
stocke
of
Abraham
,
it
was
meete
that
the
same
should
be
preferred
before
the
rest
of
the
world
.
And
this
is
the
right
of
the
first
begotten
which
Ieremy
assigneth
vnto
them
.
Ier.
31.9
.
Paule
also
dilligently
obserueth
this
order
in
euery
place
,
that
Chryst
,
comming
shewed
peace
vnto
them
which
were
nigh
,
Ephe.
2.17
and
afterward
to
them
which
were
a
far
of
.
A.
Moreouer
Christ
him selfe
testefieth
that
he
was
not
sent
,
but
vnto
the
lost
sheepe
of
the
house
of
Israell
.
Mat.
15.24
Not
that
he
should
not
also
bee
preached
to
the
Gentiles
in
due
time
:
but
because
it
became
him
first
of
al
to
offer
the
grace
of
Reconcilliation
to
the
Iewes
,
whose
minister
and
Apostle
he
was
.
These
words
therefore
declare
that
the
beginning
ought
to
be
at
Hierusalem
.
Also
Esaias
saith
.
There
shall
go
a
Law
out
of
Syon
,
Esay
.
60.1
and
the
word
of
the
Lord
from
Hierusalem
:
&c.
Dauid
also
wryting
of
the
Scepter
of
Chrysts
kingdome
,
Psa.
110.2
.
saith
.
The
Lord
shall
send
the
rod
of
his
power
out
of
Syon
.
48.
AND
yee
are
witnesses
of
these
thinges
.
C.
Now
he
enioyneth
vnto
the
Apostles
theyr
office
:
yet
notwithstandynge
as
yet
hee
sendeth
them
not
forthe
to
preach
the
Gospell
,
but
onely
admonisheth
them
wherefore
hee
hath
ordayned
them
.
As
if
he
should
say
.
It
is
foreshewed
that
the
Gospell
shall
bee
preached
throughout
the
whole
world
:
this
shal
be
your
office
:
yee
shall
be
the
instruments
for
the
same
.
For
yee
shall
receiue
the
power
of
the
holy
Ghost
which
shall
come
vppon
you
,
and
ye
shal
be
witnesses
vnto
mee
,
not
onely
in
Hierusalem
,
but
also
in
all
Iudea
,
Ioh.
15
,
16
Act.
1.8
and
Samaria
,
and
in
all
the
world
.
Therefore
by
this
forewarnyng
the
Lord
prepareth
his
Apostles
to
preach
the
Gospell
in
due
time
.
And
partely
by
this
consolation
he
mitigateth
theyr
sorrow
,
&
partly
by
this
Spurre
he
correcteth
their
slouth
.
It
could
not
be
but
that
they
shoulde
bee
grieued
in
mynde
when
they
remembred
theyr
late
falling
away
.
Wherefore
Chryst
contrary
to
theyr
expectation
,
aduaunceth
them
to
exceedinge
honor
,
inioyning
vnto
them
the
Ambassage
,
&
publishing
of
Eternall
Saluation
,
to
the
whole
world
.
Whereby
hee
did
not
onely
throughly
restoare
them
,
but
also
by
the
greatnes
of
the
Grace
whych
he
bestowed
vpon
them
abolished
quite
away
the
remembrance
of
theyr
fault
.
Notwithstanding
,
withall
he
prycketh
them
forward
,
least
they
should
be
ouer
slow
to
come
vnto
the
faith
,
of
the
whych
they
were
ordayned
to
be
proclaimers
.
49.
And
behold
I
will
sende
the
promise
of
my
Father
vppon
you
:
but
tarry
ye
in
the
City
of
Hierusalem
,
vntill
ye
●e
endewed
with
power
from
an
hye
.
C.
Least
the
Apostles
might
be
terrefied
&
discouraged
by
their
own
weakenesse
,
he
putteth
them
in
hope
of
the
new
grace
which
was
to
come
.
As
if
he
should
say
.
Although
ye
think
your selues
vnable
for
so
greate
a
burthen
,
yet
notwithstanding
there
is
no
cause
why
ye
should
be
discouraged
because
I
will
geue
vnto
you
that
power
from
heauen
,
which
I
know
ye
want
.
BV.
And
it
is
not
without
cause
that
this
Office
seemeth
vnto
them
to
bee
to
waighty
,
as
to
come
forthe
into
the
World
,
and
to
testefy
vnto
all
nations
:
that
thinge
which
seemed
to
all
men
new
and
absurde
.
For
custome
receyued
for
a
law
,
the
consente
of
wise
men
in
the
receiued
religion
and
custom
,
the
outrage
and
barbarousnesse
of
the
common
sort
,
the
power
of
Princes
,
to
bee
shorte
the
simplicity
and
vnskilfulnesse
of
the
ministers
,
being
men
wythoute
learning
,
authority
and
wit
,
were
lets
and
discouragements
inough
.
A.
Therfore
the
Lord
promiseth
vnto
his
Disciples
new
grace
,
lest
any
thing
might
stay
them
.
C.
And
to
the
ende
he
might
make
them
haue
the
more
firme
&
sure
trust
,
he
maketh
mention
of
the
holy
ghost
,
which
was
promised
of
the
Father
.
For
to
the
end
they
might
wyth
the
better
courage
prepare
themselues
to
their
worke
,
God
had
already
incouraged
them
with
his
promise
,
prouyding
a
remedy
for
theyr
distrust
.
Now
Chryst
taking
the
roome
of
his
father
taketh
vpon
himselfe
the
office
of
performing
and
geuing
,
wherein
again
he
challengeth
vnto
himselfe
deuine
power
.
For
this
is
a
parte
of
his
Glorye
which
God
sweareth
that
he
wyll
not
geue
vnto
another
,
namely
to
endewe
weake
and
fraile
men
with
heauenlye
power
.
Esay
42.8
Therefore
if
the
same
belonge
vnto
Chryste
,
Esay
44.3
.
Eze.
36.26
Ioe
.
2.26
.
Ioh
14.16
.
Ioh
15
26.
Ioh
16.7
it
followeth
that
hee
is
God
which
spake
in
time
paste
,
by
the
mouth
of
the
Prophets
.
And
although
God
promised
speciall
grace
vnto
the
Apostles
,
and
Chryst
perfourmed
the
same
.
Yet
notwithstanding
thys
is
generally
to
be
noted
,
that
no
mortal
man
is
meete
of
himselfe
to
preach
the
Gospell
,
except
God
endewing
them
wyth
his
holy
spirit
,
2.
Co.
2.16
helpe
their
nakednesse
and
neede
.
(
But
tarry
yee
in
Hierusalem
)
C.
The
Apostles
might
haue
obiected
&
sayd
,
we
want
abillity
,
how
then
can
we
execute
so
harde
an
office
?
He
answereth
:
Be
yee
therefore
still
and
quiet
,
for
the
time
is
not
yet
come
.
But
when
yee
are
endewed
with
the
holy
Ghoste
,
ye
shall
beg●n
to
execute
that
whych
I
now
commaund
you
.
I
will
Arme
and
strengthen
you
with
heauenly
Power
by
which
ye
shal
be
plentifully
appoynted
with
all
manner
force
against
your
enemies
.
The
very
same
our
Euangelist
repeateth
in
the
beginning
of
the
Apostles
,
saying
.
Act.
1.4
.
And
gathering
them
together
,
he
commaunded
them
that
they
should
not
departe
from
Hierulem
,
but
wayte
for
the
promise
of
the
father
,
whereof
saith
he
,
ye
haue
herd
of
me
.
For
Iohn
truely
baptized
with
water
:
but
ye
shall
be
baptised
with
the
holy
Ghost
,
after
these
few
dayes
.
By
which
sentence
that
which
hee
nameth
in
this
place
,
Power
from
aboue
,
and
the
promise
of
the
Father
,
hee
calleth
there
the
holy
Ghost
.
C.
Therefore
lest
the
Apostles
should
rashly
run
forth
to
preach
before
their
time
.
Chryst
commaundeth
them
to
be
quiet
and
stil
,
vntill
such
time
as
he
sending
them
forth
might
vse
them
in
fit
and
conuenyente
time
.
And
this
was
a
profitable
triall
of
theyr
obedience
,
in
that
they
beynge
endewed
with
the
vnderstanding
of
the
Scripture
,
and
enspyred
with
the
Grace
of
the
spirit
,
held
their
peace
as
dumbe
,
because
the
Lorde
had
forbid
them
to
speake
.
For
we
know
how
gredely
men
desire
to
be
knowne
,
when
they
thinke
that
they
shal
do
any
thing
wyth
praise
and
admiration
.
Wherefore
by
this
example
we
are
taught
not
to
take
any
thinge
in
hand
without
Gods
calling
.
And
whereas
they
are
commaunded
to
abide
at
Hierusalem
,
he
ment
that
the
same
should
be
after
they
were
returned
out
of
Galile
.
C.
For
after
hee
had
geuen
them
commaundements
in
a
secret
place
,
he
willed
them
to
abide
still
silent
for
a
time
,
vntill
he
had
endewed
them
wi●h
new
power
from
heauen
.
A.
Mathew
and
Marke
adde
concerning
the
charge
which
Chryst
gaue
vnto
his
Apostles
to
preach
and
to
Baptize
.
Mat.
28.19
Mar.
16.15
For
the
Exposition
of
the
50.
verse
read
the
28.
Chap.
of
Math.
verse
20.
51.
And
it
came
to
passe
,
as
he
blessed
them
he
departed
from
them
,
and
was
carried
vp
into
heauen
.
Marke
hath
,
When
the
Lord
●ad
spoken
Marke
.
16.
vnto
them
,
he
was
receyued
into
heauen
,
and
sate
him
down
on
the
right
hand
of
God
.
Act.
1.9
.
And
Luke
hath
in
the
Actes
.
And
when
he
had
spoken
these
things
,
while
they
beheld
,
he
was
taken
vp
an
hie
,
and
a
cloude
receyued
him
vp
out
of
their
●ight
,
52.
And
they
Worshipped
him
,
and
returned
to
Hierusalem
with
great
Ioye
.
C
This
Worshipping
testefieth
that
the
Apostles
doubted
now
nothyng
at
all
concerninge
the
Resurrection
of
Chryst
.
For
they
doe
not
worship
hym
as
some
notable
prophet
,
but
as
the
king
of
Kings
,
and
as
the
Iudge
of
the
whole
World
.
(
And
retourned
to
Hyerusalem
.
)
And
LVKE
in
another
place
sayth
:
Act
,
1.12
Then
retourned
they
to
Hyerusalem
from
the
Mounte
that
is
called
Olyuet
,
which
is
from
Hyerusalem
a
Sabboth
dayes
iourney
.
Here
the
Apostles
obay
the
Lords
cōcommaundement
which
he
gaue
them
saying
.
But
tarry
ye
in
the
City
Hierusalem
,
vntill
ye
be
endewed
wyth
power
from
aboue
.
(
With
great
ioy
.
)
This
is
that
same
ioy
of
the
which
the
Lord
had
foretould
them
saying
.
Ye
now
therefore
haue
sorrow
:
But
I
will
see
you
againe
:
Ioh.
16.22
and
your
Heartes
shall
reioyse
,
and
your
ioy
shal
no
man
take
from
you
.
53.
And
were
continually
in
the
temple
praysing
&
lawding
God
.
Amen
.
C.
Because
the
purpose
of
Luke
was
to
wryght
a
longer
Historye
,
hee
onely
briefly
toucheth
what
the
Apostles
dyd
for
the
space
of
ten
dayes
.
The
●um
is
,
that
they
were
daily
occupied
in
praysing
God
.
and
that
they
frequentrd
holy
Assemblies
in
the
temple
.
R.
Now
they
were
throughly
perswaded
that
Chryst
was
risen
agayn
from
death
,
whom
also
they
beheld
when
he
assended
into
heauen
,
from
whence
they
doubted
not
but
that
he
would
sende
that
which
he
had
promised
vnto
them
.
While
therefore
they
wayted
for
the
promised
holy
Ghoste
,
they
applied
themselues
wholly
to
such
exercises
as
became
godlinesse
,
A.
neither
doe
they
now
hide
themselues
as
before
with
the
Dores
shut
,
but
being
made
more
boulde
and
couragious
,
they
cast
away
all
feare
,
and
do
geeue
thankes
vnto
the
Lorde
God
with
greate
ioy
,
for
that
hee
hauing
sent
a
Redeemer
into
the
world
,
hath
restoared
miserable
men
from
the
tyranny
of
Sinne
,
Death
and
the
Deuill
,
into
the
Liberty
and
Fredome
of
Godds
Sonnes
.
FINIS
.