SERMONS
VPON
A
PART
OF
THE
FIRST
CHAP.
OF
THE
GOSPELL
OF
S.
IOHN
.
PREACHED
BY
ANTONY
WOTTON
,
in
the
Parish
Church
of
Alhallowes
Barking
in
London
,
and
now
by
him
published
.
2.
COR.
5.
20.
Now
then
are
wee
Embassadours
for
Christ
:
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christs
stead
,
that
ye
be
reconciled
to
God
.
AT
LONDON
,
Printed
by
H.
L.
for
SAMVELL
MACHAM
,
and
are
to
be
sould
at
his
shop
in
Pauls
Church-yard
,
at
the
signe
of
the
Bull-head
.
An.
1609.
TO
THE
CHRISTIAN
READER
,
INCREASE
OF
KNOWLEDGE
AND
OBEDIENCE
.
I
Haue
at
the
last
yeelded
to
the
request
of
some
friends
,
for
the
publishing
of
those
Sermons
,
which
I
preached
some
yeeres
since
.
Of
what
vse
they
will
proue
to
the
Church
of
God
,
his
blessing
vpon
the
carefull
reading
thereof
,
will
in
time
discouer
.
For
my
part
,
I
haue
laboured
,
by
the
penning
and
setting
of
them
foorth
,
to
bring
some
helpe
to
the
better
vnderstanding
of
the
Gospell
,
to
cleere
such
matters
,
as
offer
themselues
to
be
considered
;
and
to
furder
all
men
,
that
will
vouchsafe
the
reading
of
them
,
in
the
knowledge
of
the
mystery
of
our
redemption
,
and
in
the
fruits
of
true
sanctification
.
If
any
man
,
that
heard
them
deliuered
by
worde
of
mouth
,
finde
some
difference
betwixt
that
,
which
then
I
spake
,
and
this
,
which
now
I
write
;
it
may
please
him
to
vnderstand
,
that
I
had
but
some
very
short
notes
of
my
former
Sermons
;
and
happely
my
second
thoughts
haue
afforded
me
by
the
blessing
of
God
some
better
knowledge
of
the
Euangelists
purpose
and
meaning
.
Their
extraordinary
length
must
bee
imputed
to
the
swiftnesse
of
my
speech
.
If
I
go
forward
in
the
expounding
of
this
Gospell
,
it
is
my
purpose
to
doe
it
rather
by
way
of
Commentary
for
instruction
,
then
by
discourse
for
exhortation
:
vnlesse
it
doe
appeare
that
this
manner
of
writing
,
which
I
haue
now
vsed
,
bee
of
greater
profite
to
the
Church
of
God
;
to
the
seruice
wherof
,
I
haue
vowed
my
poore
labours
.
The
same
God
,
of
his
infinite
mercy
,
vouchsafe
his
gratious
blessing
vpon
them
,
to
the
glory
of
his
owne
name
,
the
furdering
of
the
saluation
of
his
children
,
and
the
increase
of
my
comfort
in
the
faithfull
discharge
of
that
duty
,
which
I
am
desirous
to
performe
,
to
the
vttermost
of
my
small
power
.
Aprill
.
11.
1609.
Thine
assured
in
the
Lord
Iesus
,
ANTONY
WOTTON
.
THE
FIRST
SERMON
vpon
the
first
Chapter
of
IOHN
.
Iohn
,
Chapter
1.
Ver.
1.
2.
1.
In
the
beginning
was
the
Word
,
&
the
Word
was
with
God
,
and
the
Word
was
God
.
2.
The
same
was
in
the
beginning
,
with
God
.
&c.
3.
4.
5.
THE
whole
Scripture
,
conteined
in
the
bookes
of
the
Olde
,
and
Newe
Testament
,
[
a
](A15738-e10360-b)
a
2.
Pet.
1.
21
beeing
penned
by
holy
men
,
as
they
were
mooued
by
the
holy
Ghost
,
must
needs
be
in
euery
part
,
of
like
authority
,
and
certainty
.
For
what
difference
,
in
these
points
can
there
be
reasonably
imagined
,
where
one
and
the
same
Authour
,
God
himselfe
,
giueth
immediately
both
warrant
to
write
,
and
direction
in
writing
?
Adde
herevnto
,
that
the
maine
matter
of
both
,
and
the
chiefe
end
of
the
Lord
,
in
both
is
all
one
;
namely
,
the
knowledge
of
our
Redemption
,
by
the
sacrifice
of
the
promised
Messiah
Iesus
Christ
.
Onely
herein
doth
the
later
excell
the
former
,
that
it
[
b
](A15738-e10380-b)
b
2.
Pet.
1.
19
deliuereth
this
great
mysterie
of
Reconciliation
,
more
particularly
,
and
more
cleerely
.
In
this
respect
is
[
c
](A15738-e10390-b)
c
Mat.
11.
11
the
office
of
Iohn
Baptist
preferd
before
the
calling
of
all
the
Prophets
,
that
went
before
him
,
&
yet
made
inferior
to
the
ministery
of
the
Gospel
,
that
was
to
follow
him
.
Iohn
was
more
then
a
Prophet
;
yet
he
,
that
is
least
in
the
kingdom
of
Heauen
,
is
greater
then
he
.
Then
are
we
vtterly
without
excuse
,
if
the
measure
of
our
knowledge
,
in
the
doctrine
of
our
euerlasting
saluation
,
be
not
answerable
,
in
some
proportion
,
to
the
meanes
thereof
,
in
this
cleere
light
of
teaching
.
Let
vs
therefore
I
beseech
you
,
with
reuerence
and
good
conscience
,
stirre
vp
both
our
soules
,
and
bodies
,
to
the
learning
of
that
,
which
doth
so
neerely
concerne
vs
,
and
is
so
plainly
,
&
plentifully
manifested
by
our
Sauiour
,
&
his
Apostles
,
in
these
books
of
the
new
Testament
.
Of
which
(
that
I
may
,
in
this
entrance
to
my
labor
,
say
somewhat
of
them
all
in
generall
)
some
are
historicall
,
some
doctrinall
.
The
historicall
books
declare
matters
of
fact
,
the
sayings
,
and
doings
of
God
,
angells
,
and
men
:
Some
of
them
report
of
things
past
,
which
is
the
proper
office
of
an
history
.
And
of
this
kind
are
the
fiue
first
books
,
the
fowre
Gospels
,
containing
the
discourse
of
our
Sauiour
Christs
life
,
death
,
resurrection
,
and
ascension
;
one
booke
of
the
Acts
,
or
doings
of
the
Apostles
:
the
other
historicall
book
is
the
Reuelation
;
wherin
,
by
way
of
prophecie
,
concerning
things
to
come
,
the
estate
of
the
Church
of
Christ
,
till
the
ende
of
the
world
,
is
most
truely
&
wonderfully
described
.
Those
treatises
of
the
new
Testament
,
which
I
call
doctrinall
,
are
such
as
were
written
by
the
Apostles
,
for
the
instruction
of
the
Church
of
God
;
commonly
called
Epistles
,
because
they
were
sent
:
sent
I
say
to
them
,
who
had
already
receiued
,
and
professed
the
Gospell
.
But
of
these
I
shal
say
more
,
if
it
please
God
,
in
my
exposition
of
the
Epistle
to
the
Romans
.
1.
Now
,
as
for
those
bookes
,
which
we
call
the
Gospells
,
we
are
to
vnderstand
,
that
the
generall
matter
of
them
all
fowre
,
is
an
history
of
those
things
,
that
Iesus
did
,
and
taught
,
while
hee
continued
here
in
the
world
;
as
it
is
euident
by
[
d
](A15738-e10530-b)
d
Act.
1.
1
S.
Luke
,
and
this
our
[
e
](A15738-e10550-b)
e
Ioh.
20.
30.
&
21.
25
Euangelist
.
But
whereas
they
name
(
expresly
)
no
more
,
but
his
sayings
,
and
doings
;
we
must
knowe
,
that
his
sufferings
,
or
the
things
that
befell
him
in
this
life
,
are
also
comprised
in
them
,
according
to
the
course
of
an
historie
.
What
is
more
common
in
the
books
of
kings
,
then
such
speeches
as
these
:
[
f
](A15738-e10560-b)
f
1.
King
,
14.
19
Ieroboams
acts
;
[
g
](A15738-e10580-b)
g
29.
Rehoboams
acts
;
[
h
](A15738-e10600-b)
h
&
15.
31
The
residue
of
the
acts
of
Nadab
,
and
all
that
he
did
,
are
they
not
written
in
the
bookes
of
the
Chronicles
of
the
kings
of
Israell
?
Yet
,
who
is
ignorant
,
that
these
histories
containe
also
,
besides
their
deedes
,
a
rehearsall
,
as
of
other
matters
concerning
them
,
so
namely
of
their
death
,
either
naturall
,
or
violent
?
2
But
let
vs
come
neerer
to
this
our
Euangelist
;
First
to
the
title
of
the
book
,
then
to
the
historie
it self
.
Touching
the
former
,
although
[
i
](A15738-e10640-b)
i
Tertullian
.
lib.
4
,
contra
Marcian
.
cap.
2
I
doe
not
holde
all
the
titles
of
the
books
of
the
new
Testament
to
be
(
as
those
of
the
Psalms
are
)
parts
of
the
Canonical
Scripture
,
endited
by
the
holy
Ghost
;
but
only
directions
added
by
men
to
giue
notice
of
the
Authours
,
and
to
shew
(
in
generall
)
of
what
kinde
they
are
:
yet
surely
they
are
(
for
the
most
part
)
taken
out
of
the
books
themselues
.
The
writings
of
the
Apostles
haue
warrant
of
that
name
Epistles
,
not
onely
because
[
k
](A15738-e10660-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Grecians
so
call
the
Letters
sent
from
one
to
another
,
such
as
those
are
,
but
also
from
[
l
](A15738-e10680-b)
l
1.
Thes.
5.
27
S.
Paul
himselfe
;
who
according
to
common
custome
,
calls
them
by
that
title
.
So
doth
[
m
](A15738-e10700-b)
m
2.
Pet.
3.
1.
16
Saint
Peter
tearme
his
owne
,
and
the
Apostle
Pauls
writings
.
But
of
these
,
and
the
other
titles
of
the
Actes
,
and
Reuelation
,
an
other
time
,
if
God
will
.
This
book
,
and
the
other
three
of
the
same
kinde
,
are
called
Gospells
.
[
n
](A15738-e10730-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
in
the
Original
signifieth
as
much
as
good
tidings
,
or
a
message
of
some
good
;
applied
by
the
holy
Ghost
to
the
doctrine
of
the
Gospell
,
according
to
the
manner
of
the
seauenty
two
interpreters
,
who
translating
the
olde
Testament
out
of
the
Hebrew
into
Greeke
,
exprest
[
o
](A15738-e10750-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
preaching
of
saluation
by
[
p
](A15738-e10770-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
word
of
the
same
nature
,
and
kinde
[
q
](A15738-e10790-b)
q
Esai
.
52.
7.
How
beautifull
upon
the
mountaines
are
the
feete
of
him
[
r
](A15738-e10810-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
declareth
&
publisheth
peace
&c.
saith
the
Prophet
;
where
the
Greeke
hath
[
s
](A15738-e10840-b)
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euangelize
peace
,
as
it
is
alleaged
by
the
[
t
](A15738-e10870-b)
t
Rom.
10.
15.
Apostle
,
and
applyed
to
the
preaching
of
the
Gospell
.
And
that
the
doctrine
of
saluation
by
Christ
is
signified
by
that
name
,
it
may
farder
appeare
by
[
u
](A15738-e10880-b)
u
Gal.
3.
8.
the
same
Apostle
,
where
hee
sayth
,
that
the
Scripture
preached
the
Gospell
to
Abraham
,
saying
,
In
thee
shall
all
nations
bee
blessed
.
But
what
neede
many
proofes
in
so
playne
a
matter
?
Especially
since
the
first
messenger
of
that
ioy
,
after
our
Sauiours
birth
,
the
holy
Angell
,
deliuers
his
embassage
in
the
very
same
tearmes
.
[
x
](A15738-e10910-b)
x
Luke
,
2.
10
Beholde
,
[
y
](A15738-e10930-b)
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
bring
you
glad
tydings
of
great
ioy
.
Yea
,
our
Sauiour
himselfe
hath
authorized
,
and
as
it
were
sanctified
the
word
,
to
that
purpose
,
by
saying
,
[
*
](A15738-e10960-b)
*
Matth.
26.
13
Verilie
,
I
saie
unto
you
,
wheresoeuer
this
Gospell
shal
be
preached
,
throughout
all
the
world
,
there
shall
this
also
,
that
shee
hath
done
,
bee
spoken
of
,
for
a
memoriall
of
her
.
If
any
man
demaund
yet
farder
reason
,
for
applying
this
title
to
the
History
of
our
Sauiour
;
Let
him
hearken
what
[
a
](A15738-e10990-b)
a
Marke
,
1.
1.
Saint
Marke
sayth
.
The
beginning
of
the
Gospell
of
IESVS
CHRIST
.
Vpon
this
warrant
from
him
,
these
foure
bookes
are
lawfully
and
worthily
called
the
foure
Gospels
.
Now
it
hath
seemed
good
to
them
,
that
haue
translated
the
new
Testament
,
out
of
the
originall
greek
into
other
languages
,
to
retein
the
greek
word
in
their
seueral
translations
,
either
wholly
without
any
change
,
as
the
Syriack
doth
or
else
framed
after
the
fashion
of
their
speech
.
So
is
it
in
the
Latine
,
French
,
Italian
,
Spanish
,
&
[
b
](A15738-e11030-b)
b
Printed
1555
the
old
Flemish
,
yea
in
the
Scotish
to
;
only
our
ancestors
the
Saxons
haue
vsed
their
liberty
,
to
express
the
meaning
of
it
in
their
owne
tong
.
and
haue
changed
Euangelie
into
Gospell
.
And
yet
they
haue
not
made
this
alteration
in
the
Titles
,
(
where
they
keepe
the
Latine
altogether
)
but
in
those
parcells
which
were
shared
out
for
the
seruice
of
some
speciall
daies
;
&
in
[
c
](A15738-e11050-b)
c
Math.
4.
23.
&
26.
14
Marke
,
1.
1.
&
14.
9
the
text
it self
,
where
the
Greek
word
is
vsed
by
the
Euangelist
.
The
word
then
,
both
in
the
Originall
,
and
in
our
english
,
giueth
vs
to
vnderstand
,
that
the
matter
of
these
Histories
,
or
bookes
called
Gospells
,
is
a
message
of
ioy
,
and
gladnesse
;
yea
,
of
suchioy
,
and
gladnesse
,
as
neither
eye
hath
seene
,
care
hath
heard
,
nor
the
heart
of
man
is
able
worthily
to
conceiue
.
And
shall
I
need
to
vse
any
one
word
of
exhortation
,
for
the
stirring
of
vs
vp
to
heare
these
ioyfull
newes
of
peace
and
saluation
?
This
is
that
kingdom
of
Heauen
,
which
,
in
the
daies
of
our
Sauiour
Christs
preaching
[
d
](A15738-e11070-b)
d
Mat.
11.
12
suffered
violence
:
while
multitudes
ran
together
in
heaps
,
thronging
,
&
thrusting
to
heare
such
gladsome
tydings
.
If
the
Examples
of
men
bee
of
small
force
to
moue
vs
;
yet
let
the
testimony
of
Angells
waigh
some
.
what
with
vs
[
e
](A15738-e11080-b)
e
Luk.
2.
10.
Behold
(
saith
the
Angell
)
I
bring
you
glad
tydings
of
great
ioy
,
that
shall
be
to
all
the
people
.
And
that
we
might
the
rather
be
perswaded
thereof
,
we
haue
not
only
thereport
of
this
one
Angell
,
but
the
practise
and
example
of
a
whole
army
of
Angells
,
[
f
](A15738-e11110-b)
f
Ver.
13.
14
Praising
God
,
&
saying
Glory
be
to
God
in
the
high
heauens
,
&
peace
on
earth
,
&
towards
men
good
will
.
Shall
the
holy
Angells
of
God
,
whom
these
things
in
a
manner
concerne
not
,
so
triumph
,
and
glory
,
for
this
happy
newes
;
wondering
at
the
infinite
mercy
of
the
Lord
,
and
reioycing
for
our
glorious
felicitie
?
and
shal
we
(
for
whom
all
this
is
done
)
remaine
senselesse
,
&
carelesse
?
At
the
least
,
let
this
dulnesse
,
and
deadnesse
work
so
much
with
vs
,
as
to
make
vs
see
,
how
vnworthy
we
are
of
so
vnspeakeable
loue
,
how
vnwilling
to
receiue
the
gracious
meanes
of
saluation
,
prouided
for
vs
,
and
offred
to
vs
,
yea
thrust
vppon
vs
by
the
Lord
,
that
will
not
suffer
vs
to
perish
.
Is
it
possible
wee
should
be
so
vnthankfull
to
God
,
so
vnkinde
to
our selues
,
so
iniurious
to
our
posterity
,
as
to
neglect
driue
away
from
vs
,
and
them
,
the
onely
meanes
of
our
,
and
their
euerlasting
saluation
?
Do
you
thinke
those
reprobate
spirits
the
Diuells
,
if
the
Lord
had
vouchsafed
them
so
great
a
mercie
,
would
so
desperatelie
haue
refused
it
,
or
so
faintlie
accepted
of
it
?
Say
not
to
mee
,
you
are
contented
to
bee
saued
by
Iesus
Christ
;
when
you
shew
your selues
so
retchless
,
&
backeward
to
learne
how
you
may
bee
saued
by
him
.
Giue
mee
leaue
to
reason
a
little
with
you
.
If
an
estate
in
some
temporall
possession
were
bestowed
on
you
,
by
waie
of
Legacie
,
woulde
you
satisfie
your selues
;
or
woulde
it
serue
the
turne
,
for
you
to
professe
,
that
you
accepted
of
the
gifte
:
woulde
you
stay
at
home
,
and
waite
till
the
Executours
should
drawe
you
out
,
to
goe
take
possession
?
No
,
no
,
you
would
seeke
from
one
Court
to
another
,
make
all
the
friends
you
could
,
bestowe
your
paines
,
time
and
charges
,
to
haue
liuery
and
seisin
of
a
fraile
and
vncertaine
in
heritance
.
But
in
this
bountifull
,
and
large
graunt
of
interest
to
heauen
,
we
haue
not
so
much
care
,
as
to
knowe
what
clayme
,
or
title
,
wee
haue
to
it
.
And
yet
it
is
a
mystery
:
[
g
](A15738-e11140-b)
g
1.
Tim.
3.
16
Great
is
the
mystery
of
godlinesse
;
[
h
](A15738-e11160-b)
h
1.
Cor.
2.
8
which
none
of
the
Princes
of
this
world
haue
knowen
.
The
excellencie
,
and
gloriousnesse
of
it
inflames
[
i
](A15738-e11180-b)
i
1.
Pet.
1.
12
the
Angells
with
a
desire
to
look
into
it
;
and
do
we
set
light
by
such
wonderfull
knowledge
?
let
it
suffice
vs
,
hitherto
in
our
ignorance
we
haue
beene
so
carelesse
:
Now
,
at
the
last
,
let
vs
put
on
other
mindes
,
and
by
our
continuall
diligence
(
as
it
were
)
make
amendes
to
our selues
,
for
so
long
continued
negligence
.
To
which
purpose
I
haue
especially
made
choice
of
this
piece
of
Scripture
.
If
any
man
pretende
the
hardnesse
of
the
matter
;
what
is
more
easie
,
or
more
pleasant
then
a
story
?
If
any
man
despise
the
plainenesse
of
it
,
as
a
thing
not
worth
his
labour
,
because
a
storie
;
what
is
more
strange
,
or
mysticall
then
such
a
Storie
?
The
Gospell
is
the
easiest
part
of
the
Newe
Testament
.
But
the
Gospell
of
Saint
Iohn
,
is
the
hardest
part
of
all
the
Euangelists
writings
:
yea
,
I
dare
boldelie
saie
it
,
because
I
am
sure
I
shall
speake
it
truely
,
there
is
no
one
part
of
all
the
Scripture
,
(
setting
allegories
,
and
prophecies
not
fulfilled
,
apart
)
that
conteines
matters
more
needefull
,
or
more
hard
to
be
knowen
,
then
this
present
Gospell
,
or
message
of
ioyfull
tydings
,
brought
to
vs
by
the
holy
Euangelist
,
the
beloued
Disciple
of
our
Sauiour
Christ
.
2.
Of
whome
that
I
may
speake
a
little
,
for
the
farder
inciting
of
vs
to
hearken
diligently
to
that
hee
writes
;
first
I
will
entreat
of
his
person
,
then
of
his
writing
.
That
which
[
k
](A15738-e11210-b)
k
2.
Pet.
1.
20.
21
the
Apostle
Peter
sayth
of
the
olde
Testament
,
that
no
prophecie
of
the
Scripture
is
of
any
priuate
interpretation
,
but
that
holy
men
of
God
spake
,
as
they
were
moued
by
the
holy
Ghost
,
is
also
to
bee
applied
to
the
writings
of
the
newe
Testament
,
which
proceeded
from
the
same
spirit
of
God
,
by
the
like
inspiring
,
and
directing
;
as
it
is
confessed
by
all
,
both
Protestants
,
and
Papists
,
that
make
any
profession
of
Christian
Religion
.
For
the
Apostles
of
our
Sauiour
Christ
,
were
the
Penners
of
all
these
books
saue
[
l
](A15738-e11260-b)
l
The
Gospells
of
S
Marke
,
and
S.
Luke
,
and
the
Acts.
three
:
and
[
m
](A15738-e11270-b)
m
Ioh.
16.
13
to
them
the
holy
Ghost
was
both
promised
by
him
,
to
leade
them
into
all
truth
,
and
[
n
](A15738-e11280-b)
n
Act.
2.
3.
4
accordingly
sent
;
so
that
there
can
be
no
question
,
but
the
new
Testament
,
as
well
as
the
olde
,
is
the
certaine
truth
of
God
,
equall
in
authority
,
superior
in
plainnesse
,
&
knowledge
of
particulars
belonging
to
euerlasting
saluation
.
But
you
wil
demand
perhaps
,
how
we
may
be
assured
,
that
the
Apostles
were
the
immediate
Authors
of
these
books
.
First
,
we
haue
the
same
proof
of
the
new
Testament
,
that
wee
haue
of
the
Olde
,
the
ioynt
consent
of
Christians
,
in
all
ages
from
time
to
time
.
Secondly
,
who
seeth
not
the
admirable
prouidence
of
God
in
preseruing
these
bookes
in
such
glorious
reputation
,
maugre
the
power
&
malice
of
the
mighty
ones
of
this
world
,
&
their
great
master
,
Satan
?
Thirdly
,
who
can
be
so
shamlesse
,
as
to
deny
or
suspect
the
credit
of
those
auncient
Christians
,
who
,
liuing
in
the
Apostles
times
,
might
&
did
certainely
knowe
,
either
by
[
o
](A15738-e11300-b)
o
Gal.
6.
11
Col.
4.
18.
2.
Thes.
3.
17
1.
Cor
16.
21
the
hand
,
or
by
some
marks
,
which
the
Apostles
vsed
(
as
it
were
signing
and
sealing
)
or
by
enquirie
of
the
Apostles
themselues
,
that
those
bookes
were
indeed
of
their
writing
?
From
them
this
knowledge
came
to
their
next
successors
,
and
successiuely
to
vs
,
that
now
liue
,
by
such
a
generall
consent
of
so
many
thousands
in
all
ages
,
that
it
were
more
then
impudencie
to
make
question
of
the
matter
;
howsoeuer
our
Papists
,
in
these
dayes
,
to
make
all
men
depende
on
them
(
that
they
may
shew
themselues
to
be
Antichristian
)
will
haue
the
assurance
of
this
point
,
as
of
all
other
matters
of
faith
,
to
be
fetcht
from
them
that
now
liue
,
from
the
authority
of
the
Church
of
Rome
,
that
now
is
.
I
may
say
the
like
of
those
other
3.
Bookes
,
the
Gospels
of
Mark
,
and
Luke
,
and
the
Acts
of
the
Apostles
;
which
were
acknowledged
by
the
first
Christians
to
haue
been
endited
by
the
spirit
of
God
,
and
(
as
[
p
](A15738-e11330-b)
p
August
.
prolog.
in
Ioan.
it
is
recorded
by
some
)
to
haue
beene
approued
for
such
by
the
Apostle
S.
Iohn
;
who
doubtlesse
,
liuing
till
after
the
decease
of
all
them
,
that
are
saide
,
and
belieued
to
be
the
writers
of
these
,
and
the
other
books
of
the
new
Testament
,
would
haue
disclaim'd
the
authority
of
them
,
&
informed
the
Church
against
them
,
if
he
had
not
certainly
knowen
,
that
they
were
al
the
holy
Ghosts
owne
enditing
.
But
it
is
not
my
purpose
,
nor
is
it
necessarie
to
that
I
haue
in
hand
,
to
dispute
this
question
:
onely
it
seemed
to
me
not
amisse
to
speake
thus
much
,
in
this
entrance
,
as
it
were
by
the
way
,
to
preuent
such
obiections
,
as
might
perhaps
disquiet
the
mindes
of
some
,
not
so
thoroughly
setled
.
For
whose
better
satisfaction
,
I
will
add
that
,
which
is
of
most
importance
:
namely
,
the
matter
conteined
in
these
books
;
which
is
apparantly
such
,
for
the
substance
of
it
,
as
the
heart
,
and
head
of
man
were
neuer
able
to
deuise
:
yea
such
(
witnesse
[
q
](A15738-e11360-b)
q
1.
Cor.
2.
9.
10
the
holy
Apostle
Saint
Paul
)
as
neither
ey
hath
seene
,
eare
hath
heard
,
nor
euer
came
into
any
mans
heart
;
But
God
hath
reueiled
it
to
vs
,
by
his
Spirit
,
which
searcheth
all
things
,
yea
the
deepe
things
of
God
.
This
strangenesse
of
the
matter
is
seconded
in
them
,
that
beleeue
to
saluation
,
by
an
vnspeakeaioy
,
and
comfort
in
their
soules
,
conceiued
vpon
a
feeling
of
the
pardon
of
their
sins
,
and
a
certaine
hope
of
euerlasting
happinesse
in
the
life
to
come
.
In
the
last
place
comes
the
testimony
of
the
spirit
of
God
:
which
(
as
it
were
the
broade
seale
)
makes
vp
the
assurance
both
of
the
matter
,
and
the
bookes
:
in
which
it
is
comprised
.
If
you
aske
me
how
I
can
discern
the
witnesse
of
the
Spirit
,
from
the
illusion
of
Satan
,
and
the
imagination
of
mine
owne
brain
,
giue
me
leaue
also
to
demand
a
like
question
of
you
;
How
could
the
Prophets
(
whose
ministery
it
pleased
the
holy
Ghost
to
vse
)
from
time
to
time
make
a
difference
,
betwixt
the
motions
of
the
Lord
himselfe
,
and
the
suggestions
you
mention
?
were
they
any
more
able
to
express
this
power
of
discerning
,
then
the
faithfull
now
are
?
I
grant
they
could
make
proofe
of
their
calling
,
and
the
reuelations
they
had
,
by
a
miraculous
foretelling
of
things
to
come
.
But
neither
were
those
prophesies
any
certaine
proofes
,
till
the
euent
confirmed
the
truth
of
them
,
and
my
question
remaines
still
vnanswered
;
How
they
could
discerne
,
that
the
things
which
they
prophecied
of
,
were
reuealed
to
them
by
God
,
and
not
suggested
by
any
deceitfull
working
of
the
diuel
.
Beare
with
mee
I
beseech
you
,
if
I
a
little
forget
my selfe
in
a
matter
of
such
importance
,
and
difficulty
:
wherein
I
would
be
yet
more
bolde
,
with
your
patience
,
but
that
I
trust
and
purpose
to
handle
this
point
more
at
large
,
vpon
some
iuster
occasion
hereafter
.
The
conclusion
is
,
that
no
reasonable
man
,
much
more
,
that
no
Christian
,
may
,
without
great
inciuility
,
or
weakenesse
of
faith
,
make
any
question
of
the
truth
of
these
books
:
which
haue
continued
in
estimation
,
and
authority
,
by
the
space
of
so
many
hundred
years
,
in
despight
of
so
many
,
so
learned
,
and
so
mighty
enemies
;
whereas
the
doctrine
it self
,
by
which
,
through
the
power
of
God
it
hath
,
and
doth
preuaile
,
is
so
contrary
to
the
desire
of
flesh
,
&
and
blood
;
taking
away
all
manner
of
glory
from
man
,
and
couering
him
with
shame
,
&
ignominy
;
yea
,
stripping
man
of
his
greatest
pride
,
the
freedom
of
his
will
:
without
the
comfort
wherof
,
he
hath
(
naturally
)
no
ioy
in
any
of
his
actions
whatsoeuer
.
The
holy
Ghost
then
is
the
enditer
of
these
bookes
;
Men
,
especially
authorised
by
him
,
the
Penners
.
Amongst
whome
this
our
Euangelist
was
not
the
least
;
a
man
singularly
affected
by
our
Sauiour
Christ
,
and
therefore
often
thus
described
,
[
r
](A15738-e11420-b)
r
Ioh.
13.
23.
&
19.
26.
&
20.
2.
&
21.
7.
20
The
Disciple
whom
Iesus
loued
.
That
this
Gospell
was
of
his
writing
,
it
appeareth
by
the
end
thereof
,
where
it
is
said
;
[
s
](A15738-e11440-b)
s
Iohn
,
21.
24
This
is
that
Disciple
,
which
testifieth
these
things
&
wrot
these
things
.
Now
what
that
Disciple
was
,
the
twelfth
verse
sheweth
.
Then
Peter
turned
about
,
and
sawe
the
Disciple
,
whome
Iesus
loued
:
vppon
that
sight
of
him
Peter
tooke
occasion
to
question
with
our
Sauiour
about
him
;
and
in
the
end
of
that
conference
,
set
downe
by
the
Euangelist
,
follow
the
wordes
I
recited
before
,
This
is
that
Disciple
.
But
how
shall
we
knowe
,
that
This
beloued
Disciple
.
was
Iohn
?
Surely
the
Gospell
no
where
expresseth
who
it
was
:
as
you
may
see
in
the
places
before
alleaged
;
where
there
is
no
signification
of
his
name
:
and
,
other
place
,
where
hee
is
called
the
beloued
Disciple
,
there
is
none
.
Wee
are
therefore
in
this
point
also
to
haue
recourse
to
the
perpetuall
iudgement
of
all
Christians
:
who
haue
(
without
any
doubting
)
deliuered
this
vpon
their
credit
,
as
it
were
from
hand
to
hand
.
Whereof
we
may
the
better
be
perswaded
,
if
we
remember
&
consider
,
how
easie
it
was
for
them
,
that
liued
in
this
Euangelists
time
,
and
were
(
as
we
shall
heare
anone
)
the
occasion
of
his
writing
,
to
informe
themselues
most
certainly
of
the
Author
of
this
Gospell
.
It
may
be
,
some
man
wil
yet
doubt
,
whether
the
Apostle
Iohn
were
the
penner
of
this
Gospel
or
no
,
because
he
hath
not
named
himself
,
as
hee
hath
done
in
the
Reuelation
.
For
the
satisfying
of
which
doubt
,
it
may
please
him
to
vnderstand
,
that
this
book
is
an
history
,
as
those
of
the
Kings
are
,
that
of
Ester
,
of
Iob
,
&
such
like
,
to
which
the
Authours
of
them
haue
not
set
their
names
.
But
the
other
of
the
Reuelation
is
a
prophecie
,
as
the
writings
of
Isay
,
Ieremy
,
Ezekiel
,
Daniel
,
and
the
rest
;
euery
one
of
which
hath
the
Authours
name
particularly
rehearsed
in
it
.
Now
for
the
name
it self
,
if
it
may
adde
any
credit
to
the
person
,
or
signify
any
part
of
his
nature
,
or
grace
bestowed
vpon
him
,
whom
may
we
prefer
before
this
our
Euangelist
?
whose
very
name
Iohn
,
in
the
originall
Hebrew
,
soundeth
out
grace
,
&
fauour
.
To
which
if
we
adioyne
that
testimony
of
the
holy
Ghost
so
often
repeated
in
this
Gospel
,
that
he
was
the
Disciple
whom
Iesus
loued
,
what
can
bee
thought
wanting
,
that
might
commend
him
to
vs
?
For
howsoeuer
the
loue
of
God
be
no
proof
of
any
excellency
in
the
party
beloued
,
from
which
this
loue
should
arise
;
yet
it
is
a
most
certain
demonstration
of
some
great
worth
in
him
,
after
hee
is
beloued
:
Because
[
t
](A15738-e11590-b)
t
Ezec.
16.
3.
6.
7
13.
14
the
loue
of
God
alwayes
bestowes
on
him
,
whom
it
once
embraceth
,
some
assured
testimony
that
hee
is
beloued
of
God
.
It
findes
nothing
worth
the
louing
,
but
it
giues
something
:
it
makes
the
party
louely
,
though
of
himselfe
he
be
worthy
of
hatred
.
And
surely
if
euer
this
effect
of
Gods
loue
appeared
in
any
(
as
it
sheweth
it self
in
all
,
that
are
beloued
of
him
,
more
or
lesse
)
it
was
euidently
to
be
seene
in
this
our
Euangelist
,
[
u
](A15738-e11610-b)
u
Matth.
4.
21
who
of
a
poore
Fisherman
ignorant
,
and
young
,
became
in
a
short
space
admirable
to
all
the
world
,
for
varietie
,
and
certainety
of
all
diuine
wisedom
,
and
knowledge
;
insomuch
that
[
x
](A15738-e11620-b)
x
Basilius
homil.
in
Ioa.
c.
1.
the
most
learned
and
excellent
of
all
the
Philosophers
,
are
reported
,
to
haue
wondered
at
the
mysteries
conteined
in
the
beginning
of
this
Gospell
,
which
[
y
](A15738-e11630-b)
y
August
.
de
ciuit
.
dei
lib.
10.
cap.
29.
they
thought
worthy
to
be
written
in
letters
of
Gold
.
And
yet
,
poore
souls
,
they
wondred
at
that
,
which
they
fully
vnderstood
not
.
If
they
had
been
vouchsaf't
that
honour
,
and
happiness
,
wherof
the
Lord
in
his
infinit
mercy
hath
made
vs
partakers
,
To
conceiue
,
&
feele
the
truth
of
these
mysteries
to
our
euerlasting
saluation
,
oh
how
would
they
haue
triumphed
?
And
is
it
possible
,
wee
should
so
lightly
esteeme
it
?
Therfore
shall
they
be
our
iudges
,
if
we
stirre
not
vp
our
dead
affections
to
embrace
,
as
it
were
with
both
armes
,
the
kinde
offer
of
so
glorious
,
and
wondrous
knowledge
,
deliuered
by
him
,
who
was
of
all
other
most
deare
to
our
Lord
,
and
Maister
Iesus
Christ
.
Wherof
,
if
any
man
desire
to
see
more
particular
proofe
,
let
him
looke
vpon
this
our
Euangelist
,
[
*
](A15738-e11650-b)
*
Iob.
13.
23.
24
laying
his
head
louingly
,
and
familiarly
in
the
bosome
of
our
Sauiour
;
and
behold
Simon
Peter
,
a
man
in
no
small
fauour
with
his
Lord
Iesus
Christ
,
beckning
to
him
,
as
one
that
might
bee
most
bolde
,
to
aske
that
,
which
(
it
seemes
)
none
of
the
rest
durst
demande
.
Hee
knowing
the
interest
hee
had
in
his
Lords
affection
,
makes
bolde
to
aske
the
question
,
who
it
was
that
should
betraie
him
;
and
presently
without
any
second
request
,
receiues
a
plaine
and
sufficient
answere
.
And
that
it
may
yet
more
plainly
appeare
,
what
opinion
the
other
Disciples
had
of
our
Sauiours
especiall
loue
to
him
,
remember
I
pray
you
the
question
moued
by
Peter
,
[
a
](A15738-e11690-b)
a
Iohn
,
21.
21
Lord
,
what
shall
this
man
doe
?
By
which
it
is
manifest
,
that
the
disciples
perswaded
themselues
,
that
our
Sauiour
had
a
principall
care
of
him
aboue
the
rest
:
therefore
also
did
they
so
interpret
their
masters
speech
,
that
it
was
commonly
held
amongst
them
,
[
b
](A15738-e11720-b)
b
V.
23
that
Iohn
should
not
dye
.
But
there
can
be
no
greater
argument
of
our
Sauiours
entire
affection
to
him
,
&
of
his
strong
perswasion
of
Iohns
extraordinary
loue
,
then
[
c
](A15738-e11750-b)
c
Ioh.
19.
26.
27
28
the
commending
of
his
dearest
mother
to
the
keeping
of
Iohn
,
and
Iohns
readinesse
&
willingnesse
in
accepting
,
and
entertaining
her
:
which
is
yet
the
more
apparant
,
if
we
consider
,
that
Iames
,
and
Iude
were
of
the
blessed
Virgins
,
and
our
Sauiours
kindred
by
bloud
,
&
Iohn
only
by
alliance
,
because
of
her
marriage
to
Ioseph
[
*
](A15738-e11820-b)
*
Page
14.
line
21.
&c.
Onely
I
mustadde
a
word
,
or
two
of
that
title
,
which
is
commonly
set
before
the
names
of
those
,
that
were
the
penners
of
the
bookes
of
the
Newe
Testament
:
The
Gospell
according
to
S.
Mathew
,
S.
Iohn
,
The
Epistle
of
Saint
Paul
,
Saint
Peter
,
Saint
Iames.
This
title
or
Epithet
,
though
it
be
both
common
&
auncient
,
yet
questionlesse
was
not
annexed
by
any
of
these
writers
;
as
not
agreeable
to
true
Christian
discretion
,
and
modesty
:
yea
perhaps
it
was
also
,
if
not
iniurious
,
yet
likely
to
proue
offensiue
to
all
other
beleeuers
,
that
a
title
common
to
euery
Christian
,
should
be
made
proper
to
som
few
,
though
principall
members
of
the
Church
.
You
will
obiect
(
it
may
be
)
that
these
writers
stile
themselues
Apostles
;
as
if
they
desired
to
haue
their
dignity
,
and
office
knowen
to
all
men
.
True
it
is
,
that
they
do
so
indeed
,
in
their
Epist.
But
neither
did
that
name
belong
to
al
the
faithfull
,
or
to
any
,
but
some
certaine
men
:
and
it
was
necessary
for
the
authorizing
of
their
writings
.
How
then
?
Doe
I
condemne
the
title
,
or
the
first
Authours
,
or
the
continuers
&
vsers
of
it
?
Nothing
lesse
.
For
I
gladly
acknowledge
,
both
that
the
Apostles
,
and
Euangelists
had
especiall
interest
in
that
name
,
and
that
there
could
be
no
danger
of
scandall
;
seeing
it
was
not
taken
by
themselues
,
but
giuen
to
them
as
an
honour
,
by
the
consent
as
it
were
and
with
the
liking
of
all
true
Christians
:
whose
purpose
it
was
,
not
to
make
them
Mediatours
of
intercession
,
betwixt
God
,
and
men
vpon
earth
;
but
to
shew
the
reuerend
opinion
,
they
had
conceiv'd
,
and
did
hold
of
such
worthy
,
and
holy
men
.
And
to
say
the
truth
,
what
doth
the
word
signifie
but
[
d
](A15738-e11840-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Holy
.
How
often
is
it
giuen
,
in
the
Scriptures
,
to
all
,
that
are
members
of
the
true
Church
,
in
their
seueral
Congregations
?
It
shall
suffice
therfore
(
to
shut
vp
all
in
one
word
)
that
wee
meane
not
,
by
this
title
Saint
,
to
note
any
office
of
mediation
,
but
onely
to
testifie
our
respect
,
&
reuerence
of
those
,
whom
it
pleased
our
blessed
Sauiour
to
choose
,
and
employ
in
so
excellent
,
and
glorious
a
seruice
.
In
this
sense
,
I
desire
to
be
vnderstood
whensoeuer
I
vse
that
title
;
and
to
be
excused
,
in
your
charitable
construction
,
if
,
according
to
that
liberty
,
which
auncient
,
and
later
Diuines
haue
lawfully
vsed
,
I
sometimes
omit
it
,
in
naming
this
Euangelist
,
or
any
other
of
his
fellow
Apostles
or
Euangelists
.
I
may
not
forget
to
adioyne
to
that
,
which
hath
been
spoken
,
a
fewe
things
more
,
which
the
Scripture
hath
recorded
of
him
,
namely
that
hee
was
[
e
](A15738-e11890-b)
e
Matth.
4.
21
the
sonne
of
Zebede
,
and
brother
of
Iames
,
called
with
him
to
be
a
Disciple
of
our
Sauiour
,
&
afterward
[
f
](A15738-e11920-b)
f
Luke
,
6.
14
specially
chosen
with
the
same
his
brother
,
to
be
one
of
the
twelue
Apostles
.
All
these
things
are
so
plainely
deliuered
in
the
Scripure
,
that
it
is
enough
to
name
the
places
,
without
any
more
adoe
.
But
of
his
mother
it
is
needful
to
speak
more
particularly
;
because
it
is
not
so
cleer
,
who
she
was
,
though
it
be
as
certaine
:
we
are
then
to
vnderstand
that
his
mothers
name
was
Salome
;
which
is
thus
to
be
proued
.
[
g
](A15738-e11940-b)
g
Matth.
27.
56
Saint
Mathew
reporting
the
history
of
the
women
,
that
stood
afar
off
looking
vpon
our
Sauior
,
when
he
was
crucified
,
writeth
thus
of
them
.
Among
whom
was
Mary
Magdalen
,
and
Mary
the
Mother
of
Iames
and
Ioses
,
and
the
Mother
of
Zebedeus
children
.
Now
Zebedeus
children
were
Iames
the
elder
,
as
he
was
called
for
difference
sake
,
and
Iohn
.
But
how
shall
we
knowe
that
this
womans
name
was
Salome
?
[
h
](A15738-e12020-b)
h
Marke
,
15.
40
Saint
Marke
tells
vs
so
in
these
words
.
There
were
also
women
which
beheld
afarre
off
,
among
whom
was
Mary
Magdalen
,
the
Mother
of
Iames
the
Iesse
,
and
of
Ioses
,
and
Salome
.
Who
seeth
not
,
that
she
,
whom
the
former
Euangelist
called
the
Mother
of
Zebedeus
children
,
the
later
nameth
Salome
?
So
that
our
Euangelist
was
the
son
of
Zebedeus
and
Salome
;
vpon
him
as
vpon
the
rest
,
[
i
](A15738-e12100-b)
i
Acts
,
2.
3.
the
holy
Ghost
descended
,
like
fiery
clouen
tongues
,
induing
them
with
the
admirable
gift
of
vnderstanding
,
and
speaking
all
strange
languages
.
Neither
was
he
only
thus
qualified
with
the
rest
,
but
as
it
should
seeme
of
greater
account
in
the
Church
then
most
of
the
rest
.
Therefore
[
k
](A15738-e12110-b)
k
Gal.
2.
9
the
Apostle
Paul
reckons
him
with
Iames
,
and
Peter
,
as
one
of
the
Pillars
of
the
Christian
Church
.
Yea
,
our
Sauiour
himselfe
in
his
life
time
was
wont
to
admit
him
,
as
it
were
into
his
priuate
counsell
:
[
l
](A15738-e12150-b)
l
Marke
,
5.
37
when
he
went
to
raise
vp
Iairus
daughter
from
death
,
was
not
Iohn
one
of
the
three
,
whome
he
made
choise
of
,
to
take
with
him
?
[
m
](A15738-e12180-b)
m
Matth.
17.
1
was
not
he
one
of
the
3.
witnesses
of
his
glorious
transfiguration
in
the
mount
?
To
conclude
,
in
[
n
](A15738-e12190-b)
n
Mark
.
14.
33
that
his
greeuous
agony
in
the
garden
,
our
Euangelist
was
one
,
with
whom
our
Sauiour
would
bee
accompanied
.
And
for
the
person
of
Iohn
this
may
suffise
,
vnless
perhaps
some
man
look
,
that
I
should
adde
hereunto
,
as
a
farder
proof
of
our
Sauiours
loue
to
him
,
the
mention
of
those
wonderfull
reuelations
,
wherin
the
estate
of
Christs
Church
vpon
earth
,
to
the
very
end
of
the
world
,
is
liuely
and
certainely
discyphered
.
As
for
other
things
,
which
are
recorded
touching
him
in
the
Ecclesiasticall
histories
,
I
will
craue
leaue
to
omit
them
,
because
they
little
,
or
nothing
concerne
the
matter
,
we
haue
in
hand
;
&
I
know
there
are
but
fewe
present
,
that
are
able
to
search
the
authors
,
as
[
o
](A15738-e12210-b)
o
Acts
17.
11.
the
men
of
Beroea
did
the
Scriptures
,
to
see
whether
those
things
be
so
or
no.
I
come
now
from
the
person
,
to
the
writing
:
where
first
,
for
the
occasion
,
&
time
of
penning
this
Gospel
,
I
wil
onely
say
thus
much
,
[
p
](A15738-e12240-b)
p
Euseb.
hist.
eccles.
lib.
3.
cap.
21
that
it
is
commonly
thought
to
haue
beene
written
,
after
the
returne
of
the
Euangelist
out
of
banishment
,
from
Pathmos
;
both
to
supply
that
which
was
wanting
in
the
other
three
,
concerning
our
Sauiours
dooings
,
and
sayings
,
before
Iohn
Baptist
was
imprisoned
,
and
also
to
satisfie
the
request
of
the
Christians
in
Asia
,
especially
the
Ephesians
,
that
it
might
be
a
counterpoison
against
those
heresies
,
which
Cerinthus
,
and
Ebion
had
hatched
,
and
whereby
the
Godhead
of
our
Lord
,
and
Sauiour
was
called
in
question
.
Wherein
,
if
any
man
shall
persume
to
thinke
,
that
our
Euangelist
hath
not
taken
such
a
course
,
as
was
fit
for
the
refuting
,
and
suppressing
of
those
heresies
;
let
him
learne
,
first
that
the
holy
Spirit
,
of
whose
enditing
this
Gospell
was
,
is
not
to
bee
taught
by
the
blind
conceits
of
proude
ignorant
men
.
Then
let
him
farder
vnderstand
,
that
it
was
not
the
Euangelists
purpose
,
nor
indeed
a
matter
beseeming
the
authority
of
him
,
whom
the
Lord
vsed
for
his
Secretary
,
to
dispute
by
writing
,
with
prophane
,
and
blasphemous
Apostates
:
but
to
instruct
the
Church
of
Christ
in
the
truth
formerly
deliuered
.
And
this
he
hath
performed
with
such
maiestie
,
and
authoritie
,
that
we
may
see
in
him
the
grace
answerable
to
that
name
[
q
](A15738-e12300-b)
q
Marke
,
3.
17
,
which
his
Lord
and
Master
gaue
him
,
euen
power
to
thunder
.
For
who
is
not
astonied
with
admiration
of
those
wonderfull
mysteries
,
concerning
our
Sauior
Christs
eternal
diuinitie
,
which
this
sonne
of
thunder
as
it
were
ratleth
out
?
Therefore
did
[
r
](A15738-e12320-b)
r
August
.
Prolog
.
in
Ioa.
Theodor
.
prodromus
in
distich
.
the
antient
writers
compare
him
to
an
Eagle
,
as
one
that
mounted
vp
aboue
the
pitch
of
the
other
three
Euangelists
,
euen
to
the
height
of
the
Godhead
,
and
that
vnsearchable
mystery
of
the
most
glorious
,
and
blessed
Trinitie
.
There
is
indeede
some
diuersitie
of
opinions
amongst
the
Latin
Fathers
,
to
which
of
the
Euangelists
the
other
3.
beasts
,
[
s
](A15738-e12340-b)
s
Ezech.
2.
5
Reuelat.
4.
6.
Ezech.
2.
5.
Reuel.
4.
6.
should
be
seuerally
referred
:
but
it
[
t
](A15738-e12350-b)
t
Although
Irenaeus
lib.
3
cap.
11.
makes
Iohn
the
Lion
,
and
Marke
,
the
Eagle
.
is
generally
agreed
vpon
,
that
the
Eagle
belongs
to
Iohn
,
for
the
reason
aboue
named
.
Art
thou
then
desirous
ro
vnderstand
the
great
,
&
high
,
points
of
diuinitie
?
Cast
thy selfe
vpon
the
wings
of
this
Eagle
,
who
wil
cary
thee
vp
,
as
it
were
into
the
bosome
of
God
,
and
acquaint
thee
with
such
matters
,
as
,
but
by
reuelation
from
God
himselfe
,
could
neuer
possibly
haue
bin
discouered
,
or
imagined
.
And
that
we
may
the
more
be
rauisht
with
the
loue
of
this
holy
Gospell
,
let
me
put
you
in
minde
of
that
variety
,
the
mother
of
delight
,
which
is
easie
to
bee
seene
therein
.
How
sweetly
hath
our
Euangelist
tempered
,
and
as
it
were
allayed
,
the
hard
points
of
profound
knowledge
,
with
enterlacing
of
delightfull
Histories
?
If
at
any
time
he
soare
aloft
,
that
he
may
seem
to
be
almost
out
of
sight
for
the
height
of
those
admirable
mysteries
of
our
Sauiours
diuinity
,
he
comes
down
againe
ere
long
,
and
feedes
our
eyes
,
with
making
vs
see
the
vse
,
and
comfort
of
those
glorious
instructions
.
And
besides
this
varietie
of
matter
,
which
shineth
in
comparing
one
part
of
this
Gospel
with
another
;
there
is
yet
a
farther
consideration
,
to
the
singular
commendation
thereof
.
Who
is
there
,
if
hee
haue
anie
sense
of
Gods
mercy
in
Christ
,
but
takes
great
pleasure
to
reade
one
and
the
same
thing
,
diuersly
recorded
by
the
other
three
Euangelists
?
And
what
meruaile
?
Seeing
it
is
,
euen
in
prophane
histories
,
a
matter
of
no
small
vse
,
and
delight
,
to
haue
the
memorie
renewed
,
and
the
affection
quickned
by
the
varietie
of
discourse
,
as
it
were
by
the
diuerse
cooking
of
some
one
daintie
kinde
of
meat
.
But
our
Euangelist
,
to
the
diuersitie
of
handling
,
hath
added
also
great
store
of
newe
matter
,
not
once
touched
by
any
one
of
the
other
;
the
LORD
hauing
reserued
,
for
him
,
the
perfecting
of
that
knowledge
,
which
the
rest
did
beginne
and
further
.
Manie
excellent
things
are
recorded
,
by
Saint
Mathew
,
Saint
Marke
,
&
S.
Luke
,
concerning
the
Sermons
,
and
miracles
of
our
Sauiour
:
yet
are
there
but
fewe
of
these
proper
to
any
one
of
them
.
Only
S.
Iohn
affords
vs
,
as
in
so
short
a
Treatise
,
great
plenty
of
new
,
and
vnknowen
variety
;
[
u
](A15738-e12430-b)
u
Piscator
in
prooem.
ad
Ioan.
10.
Sermons
,
fowre
miracles
and
that
zealous
prayer
,
full
of
loue
and
comfort
.
The
sermons
(
that
I
may
speake
a
word
,
or
two
,
of
euery
one
of
them
,
in
particular
)
are
these
:
First
,
[
x
](A15738-e12440-b)
x
Iob.
3.
1.
2.
&c
that
kinde
dialogue
with
Nicodemus
,
and
those
worthy
instructions
,
concerning
regeneration
;
whereby
wee
are
taught
,
that
our
naturall
estate
is
fleshly
,
and
vncapable
of
grace
,
and
glorie
,
till
the
spirit
of
God
by
the
waters
of
the
Scriptures
,
haue
bredde
in
vs
a
newe
and
heauenly
conception
.
In
the
second
place
followeth
[
y
](A15738-e12460-b)
y
Ioh.
4.
7.
8.
&c.
that
sweete
,
and
comfortable
discourse
,
with
the
Woman
of
Samaria
,
concerning
the
water
of
life
:
which
beeing
once
receiued
into
the
soule
,
turnes
into
a
spring
,
that
can
neuer
bee
dryed
vp
,
but
sends
forth
continually
aboundance
of
fresh
liquor
,
to
coole
,
and
moysten
the
heart
,
in
all
heate
of
tentations
.
[
*
](A15738-e12480-b)
*
Ioh.
5.
19.
20
&c.
The
next
Chap
,
presents
vs
with
the
third
Sermon
:
wherein
vpon
occasion
of
the
stiffe-necked
Iewes
murmuring
against
our
Sauiour
,
for
willing
the
man
,
whom
hee
had
cured
,
hauing
beene
thirtie-eight
yeares
bed-rid
,
to
take
vp
his
bedde
,
and
walke
,
though
it
were
the
Sabbath
daie
,
wee
haue
a
glorious
assurance
of
our
Lords
eternall
God-head
,
and
equalitie
with
God
his
Father
.
But
that
,
which
exceedes
in
all
heauenly
comfort
,
is
[
a
](A15738-e12490-b)
a
Ioh.
6.
26.
27.
the
fourth
Sermon
;
in
which
,
our
blessed
Sauiour
,
as
it
were
thrusts
himselfe
into
our
mouthes
,
to
bee
eaten
,
and
drunke
;
giuing
vs
full
assurance
,
that
the
eating
of
his
flesh
,
and
drinking
of
his
bloud
,
that
is
,
belieuing
in
him
,
shall
feede
vs
without
hungring
,
or
thirsting
any
more
,
to
euerlasting
life
;
which
he
,
according
to
his
Fathers
will
,
and
charge
,
shal
most
certainely
bestowe
vpon
all
them
,
that
by
true
faith
become
one
with
him
.
The
[
b
](A15738-e12510-b)
b
Ioh.
8.
3.
4.
&c.
fift
Sermon
affordes
vs
a
worthie
example
of
our
Lord
,
and
masters
wisedom
,
and
authoritie
to
discerne
and
confound
the
subtill
malice
of
his
wilfull
enemies
.
With
what
diuine
iudgement
dooth
hee
looke
into
the
depth
of
the
Pharisies
deceite
,
who
sought
to
entrappe
him
about
the
woman
taken
in
adulterie
?
With
what
admirable
discretion
dooth
hee
driue
them
away
,
to
their
perpetuall
shame
,
and
dishonour
?
With
what
a
maiestie
doth
he
,
a
little
after
,
conuince
and
reprooue
them
,
for
their
wilfull
blindnesse
,
and
proude
conceit
of
the
knowledge
,
they
bragged
of
,
but
had
not
?
Let
vs
come
[
c
](A15738-e12520-b)
c
Ioh.
10.
1.
2.
&c.
to
the
sixt
of
those
Sermons
,
which
our
Euangelist
only
hath
recorded
.
In
no
place
doth
our
Sauiour
more
plainly
avow
himselfe
to
bee
the
Messiah
:
where
haue
wee
the
like
certainty
of
his
care
,
and
loue
deliuered
?
Hee
giues
his
life
for
his
sheep
,
and
casts
himselfe
into
the
very
iawes
of
the
Wolfe
,
that
his
mouth
might
be
stopped
:
And
to
the
singular
comfort
of
vs
,
that
are
not
by
nature
Iews
,
hee
tells
vs
,
that
wee
also
belong
to
his
sheepfold
.
Into
which
when
wee
once
are
receiued
,
and
acknowledged
for
sheepe
,
no
power
of
sinne
,
Satan
,
or
death
,
shall
bee
able
to
wring
vs
out
of
his
hands
;
because
the
Father
,
with
whom
he
is
in
nature
all
one
,
is
stronger
then
all
.
The
former
sixe
Sermons
containe
especially
those
benefites
whereof
wee
are
made
partakers
by
our
Sauiour
Christ
in
this
life
:
but
[
d
](A15738-e12540-b)
d
Ioh.
11.
25.
26
&c
the
seauenth
expresseth
our
finall
triumph
,
ouer
our
last
and
greatest
enemie
,
Death
himselfe
.
Those
helpe
both
to
arme
vs
to
the
fight
,
and
to
encourage
,
and
further
vs
in
fighting
;
but
this
crownes
vs
after
victory
.
If
the
body
shall
rise
againe
to
glorie
,
we
may
truely
,
and
safelie
challenge
Death
and
sa●e
[
e
](A15738-e12550-b)
e
1.
Cor.
15.
55
Oh
Death
,
where
is
thy
sting
?
oh
Graue
,
where
is
thy
victorie
?
For
if
our
bodies
bee
made
immortall
,
where
is
the
power
of
Death
become
?
Who
then
can
faint
in
a
battaile
?
the
issue
whereof
will
bee
so
certaine
,
and
happy
?
especially
if
hee
remember
,
what
gracious
promises
he
hath
from
God
in
[
f
](A15738-e12570-b)
f
Ioh.
14.
&
15.
&
16.
the
eight
Sermon
,
of
the
continuall
assistance
of
the
holy
Ghost
.
For
,
howsoeuer
,
those
glorious
matters
principally
concerne
the
Apostles
,
yet
hath
euery
Christian
his
interest
in
them
,
according
to
a
certaine
proportion
.
The
Apostles
coulde
not
erre
in
anie
matter
of
Doctrine
.
No
true
Christian
shall
so
erre
in
matters
necessarie
to
his
saluation
,
that
hee
shall
bee
cut
off
from
beeing
a
member
of
IESVS
CHRIST
;
but
shall
haue
his
measure
of
Instruction
,
Peace
,
and
Comfort
,
according
to
the
trialls
,
that
his
heauenlie
Father
hath
appointed
to
make
of
him
.
The
two
last
Sermons
do
especially
concerne
two
of
the
Apostles
;
but
were
written
for
our
learning
,
and
consolation
.
In
[
g
](A15738-e12590-b)
g
Ioh.
20.
26.
27.
&c.
the
former
,
our
Sauiour
instructeth
Thomas
,
with
a
milde
reproofe
of
his
not
beleeuing
,
and
a
sensible
demonstration
of
that
he
doubted
of
.
To
which
he
addes
(
to
our
vnspeakeable
comfort
)
that
[
h
](A15738-e12610-b)
h
Verse
,
29
all
they
,
which
hauing
not
seene
,
nor
felt
,
as
THOMAS
then
did
,
yet
beleeue
,
are
trewlie
blessed
.
Neyther
is
[
i
](A15738-e12630-b)
i
Ioh.
21.
15.
16
the
later
of
the
two
so
appropriated
to
Saint
Peter
,
but
that
it
affordes
vs
also
this
excellent
lesson
;
that
the
strongest
proofe
of
euery
Ministers
loue
to
his
Lord
,
and
master
Iesus
Christ
,
is
the
faithfull
,
and
carefull
feeding
and
directing
of
the
sheepe
,
and
lambes
committed
to
his
charge
.
And
these
are
the
tenne
Sermons
,
which
none
of
the
Euangelists
,
but
Iohn
only
,
hath
mentioned
.
I
deny
not
,
that
the
points
of
diuinity
,
contained
in
them
,
may
bee
gathered
(
more
or
lesse
)
out
of
the
other
three
;
but
neither
are
the
Sermons
recorded
by
them
,
nor
the
matters
(
therein
deliuered
)
so
plainely
,
and
fully
handled
,
as
in
this
Gospell
.
Wherefore
,
as
if
we
come
to
a
Faire
to
buy
any
commoditie
,
which
wee
neede
or
desire
,
wee
content
not
our selues
,
to
staie
in
such
a
shop
,
or
booth
,
as
can
shew
vs
only
one
peece
,
and
that
made
vp
so
close
,
that
wee
can
hardly
looke
into
it
;
but
seeke
thither
where
wee
may
haue
choise
,
and
see
the
wares
opened
to
our
full
view
:
So
let
vs
make
haste
to
this
Gospell
,
in
which
many
,
and
so
goodly
matters
are
vnfolded
,
and
eue●ory
bolte
,
and
pleight
layd
open
.
As
for
the
miracles
,
whereof
I
will
say
verie
little
,
they
are
such
as
are
not
once
pointed
at
,
nor
signified
by
anie
other
Euangelist
:
Who
besides
[
k
](A15738-e12670-b)
k
Ioh.
2.
3.
4.
&c.
Saint
IOHN
,
giues
vs
anie
the
least
inkling
of
water
turned
into
wine
,
at
a
marriage
,
by
our
Sauiour
,
CHRIST
?
Had
not
[
l
](A15738-e12680-b)
l
Ioh.
5.
5.
6.
&c.
that
famous
miracle
,
by
which
the
man
,
that
had
lyen
bed-rid
xxxviij
.
yeares
,
was
cured
,
so
that
he
presently
rose
and
carried
awaie
his
bed
,
been
altogether
vnknowen
,
and
vnheard
of
,
if
our
Euangelist
had
not
committed
it
to
writing
?
None
but
he
,
tells
vs
of
[
m
](A15738-e12690-b)
m
Ioh.
9.
1.
2.
&c.
the
man
,
that
beeing
borne
blinde
,
and
hauing
continued
so
,
manie
yeares
,
had
sight
giuen
him
by
such
a
meanes
,
as
in
mans
reason
,
was
fitter
to
haue
put
out
his
eyes
,
if
hee
could
haue
seene
.
But
hee
that
made
dust
,
and
spittle
,
can
by
dust
,
and
spittle
,
doe
whatsoeuer
pleaseth
him
.
The
[
n
](A15738-e12700-b)
n
Ioh.
11.
38.
35
&c.
last
miracle
,
is
the
raysing
of
LAZARVS
from
the
dead
,
not
as
[
o
](A15738-e12710-b)
o
Marke
,
5.
42
IAIRVS
daughter
was
restored
to
life
,
lying
in
her
bedde
,
after
the
breath
was
departed
from
her
,
nor
as
[
p
](A15738-e12720-b)
p
Luke
,
7.
15
the
Widowes
sonne
had
life
put
into
him
againe
,
as
hee
was
carrying
to
be
buryed
;
but
euen
then
,
when
he
had
continued
till
the
fourth
daie
in
the
graue
,
and
,
in
his
most
kind
sisters
iudgement
,
could
not
chuse
,
but
stinke
.
Admirable
and
glorious
are
these
miracles
,
and
such
as
ought
to
assure
vs
of
his
diuine
power
,
who
was
able
to
do
things
so
vnpossible
to
men
,
and
Angels
.
But
as
[
q
](A15738-e12740-b)
q
1.
Cor.
2.
2
the
holy
Apostle
Paul
preferred
the
knowledge
of
Christ
crucified
,
before
all
other
glorious
mysteries
,
because
therein
(
properly
)
stands
the
iustification
of
a
sinner
:
so
haue
we
very
good
cause
to
valew
[
r
](A15738-e12760-b)
r
Ioh.
17.
1.
2
.
&c.
that
louing
and
feruent
prayer
of
our
Sauiour
,
aboue
all
his
miracles
whatsoeuer
.
For
if
euer
his
loue
and
care
of
vs
appeared
in
anie
thing
,
hee
did
,
or
spake
,
(
except
his
passion
)
in
that
it
shines
and
shews
it selfe
most
cleerely
[
s
](A15738-e12780-b)
s
Verse
,
20
With
what
zeale
doth
hee
commend
euery
one
,
that
at
any
time
beleeues
in
him
,
to
God
his
Father
?
[
t
](A15738-e12790-b)
t
Ver
,
21.
22.
23
How
doth
he
repeate
,
and
double
his
request
to
God
,
that
wee
may
be
made
one
with
God
?
But
I
may
not
stand
long
vpon
these
points
;
especially
since
they
are
to
be
expounded
at
large
hereafter
,
if
it
please
God
.
Now
the
summe
of
all
is
this
,
that
seeing
it
hath
pleased
the
Lord
,
so
graciously
,
and
plentifully
to
vouchsafe
vs
the
certaine
knowledge
of
such
excellent
mysteries
;
and
that
by
one
so
highly
in
the
fauour
of
our
Sauiour
Iesus
Christ
,
and
so
assuredly
directed
by
the
holy
Ghost
:
wee
in
like
sort
,
should
bestowe
all
paines
,
and
diligence
,
that
this
knowledge
may
bee
rooted
in
our
hearts
,
and
bring
forth
abundance
of
fruite
,
in
our
whole
conuersation
,
to
the
glorie
of
his
Name
,
and
our
endlesse
comfort
,
in
the
same
our
Lord
,
and
Sauiour
Iesus
Christ
.
Neither
let
it
discourage
,
or
offend
anie
man
,
that
our
Euangelist
was
no
learned
Diuine
,
trayned
vp
in
anie
Vniuersitie
;
nor
fitted
for
such
a
peece
of
work
,
by
any
extraordinary
parts
of
nature
,
or
study
.
Yea
rather
let
it
encourage
,
and
strengthen
him
in
faith
;
considering
how
vnpossible
it
is
,
that
a
poore
Fisherman
,
should
haue
the
head
to
conceiue
,
and
the
heart
to
vtter
,
such
mysteries
,
with
confidence
,
and
assurance
,
against
the
iudgement
,
&
liking
of
almost
,
all
the
learned
,
and
mighty
of
the
world
.
Could
these
admirable
mysteries
be
of
a
Fishermans
deuising
?
What
is
there
in
Aristotle
,
Plato
,
Pythagoras
,
or
any
of
the
great
learned
Philosophers
,
so
strange
,
or
profound
,
as
manie
points
,
that
are
common
in
this
Gospell
,
which
of
the
heathen
writers
,
euer
spake
so
boldly
?
or
with
such
authority
,
as
our
Euangelist
?
how
doubtfully
and
vncertainly
doth
the
[
u
](A15738-e12820-b)
u
In
Apolog.
Socrat.
Plato
in
Timaeo
&
passim
.
learnedst
of
them
write
,
when
he
coms
to
deliuer
matters
,
that
concern
God
,
&
religion
?
Surely
he
,
that
wisely
&
heedfully
considers
the
discourses
of
the
best
Philosophers
,
touching
these
points
,
shal
plainly
discern
,
that
they
labored
to
make
other
men
belieue
those
things
,
whereof
they
were
not
able
to
perswade
themselues
:
&
rather
meant
to
assay
,
whether
they
could
drawe
men
to
such
opinions
,
then
to
enioy
the
belief
of
them
,
as
a
certaine
truth
.
But
our
Euangelist
thunders
out
most
admirable
secrets
,
&
that
without
all
doubting
in
himself
of
the
truth
therof
,
&
threatens
assured
damnation
to
all
them
,
who
refuse
to
giue
absolute
credit
to
whatsoeuer
he
hath
deliuered
.
What
remains
then
,
but
that
with
all
assurance
,
and
reuerence
,
wee
addresse
our selues
to
the
learning
,
&
doing
of
those
things
,
which
we
find
to
be
taught
,
&
commanded
in
this
Gospell
?
In
the
expounding
whereof
that
wee
may
proceede
the
more
orderly
,
wee
must
diuide
the
whole
Gospell
into
certaine
parts
,
for
the
helpe
both
of
vnderstanding
,
and
memory
.
But
,
may
some
man
say
,
Wil
you
not
first
deliuer
the
generall
argument
of
the
booke
,
and
purpose
of
the
Writer
?
If
that
,
which
hitherto
hath
beene
spoken
touching
these
points
,
either
were
not
vnderstood
,
or
be
not
remembred
,
in
effect
it
was
this
;
that
our
Euangelist
vndertook
the
penning
of
this
Gospell
,
partly
that
hee
might
finish
,
and
perfect
the
History
of
our
Sauiour
Christs
dooings
,
sayings
,
and
sufferings
,
all
the
time
of
his
abode
heere
vpon
the
earth
:
partlie
,
that
hee
might
confirme
the
Faithfull
in
the
true
Doctrine
of
his
God-head
,
and
leaue
his
Gospell
as
a
preseruatiue
against
the
poyson
of
blasphemous
hereticks
.
So
was
it
intended
by
him
,
so
it
is
to
be
vsed
by
vs
,
that
as
hee
comfortably
speaketh
,
[
x
](A15738-e12840-b)
x
Ioh.
20.
31
1
We
may
beleeue
that
Iesus
is
the
Christ
,
the
Sonne
of
God
;
and
beleeuing
,
haue
life
,
through
his
Name
.
Now
let
vs
returne
to
the
diuiding
of
this
Gospell
:
Whereof
wee
may
reasonablie
and
fitly
make
these
two
parts
;
the
former
,
Saint
Iohns
description
of
[
y
](A15738-e12890-b)
y
Ioh.
1.
to
verse
29
from
the
beginning
of
the
fift
Chapter
to
the
29.
ver.
of
the
same
:
the
later
,
*
The
History
it selfe
;
in
the
rest
of
that
Chapter
,
and
all
the
other
to
the
end
of
the
Gospell
.
In
the
description
,
our
Sauiour
is
set
out
,
partly
by
[
a
](A15738-e12930-b)
a
Our
Sauiour
described
,
1.
by
●hings
propre
to
in
;
2.
by
the
tetimony
of
Iohn
certaine
things
,
that
properly
belong
vnto
him
,
partly
by
an
outward
testimony
of
Iohn
the
Baptist
.
The
former
are
[
b
](A15738-e12950-b)
b
His
natures
;
Diuine
.
ver.
1.
2
Humane
,
verse
14
either
his
natures
;
diuine
ver.
1.
2.
humane
.
ver.
14.
or
[
c
](A15738-e12960-b)
c
His
actions
;
of
his
Godhead
.
His
mediatorship
.
2
his
actions
.
His
actions
proper
to
his
Diuine
nature
,
as
those
of
creation
ver.
3.
or
common
to
both
,
as
those
of
mediation
verse
4.
5.
[
d
](A15738-e12970-b)
d
Iohns
testimony
signified
.
ve.
6
Exprest
.
ver.
15
16.
&c.
Iohn
the
Baptists
testimony
is
first
signified
v.
6.
Afterwarde
exprest
verse
15.
16.
19.
As
for
the
other
verses
from
the
6.
to
the
14.
and
from
the
16.
to
the
29.
they
containe
certaine
explications
,
which
the
Euangelist
ads
,
vpon
occasions
;
and
belong
to
som
one
part
,
or
other
of
the
former
diuisions
,
as
in
due
place
shall
appeare
.
The
History
it selfe
is
partly
[
e
](A15738-e13000-b)
e
The
former
part
of
the
History
from
chap
1.
29.
to
chap.
19.
31.
a
discourse
of
such
things
as
IESVS
did
,
spake
,
or
suffered
,
before
his
death
,
and
to
the
time
of
his
death
,
from
the
first
Chapter
,
Verse
,
29.
to
Chapter
19.
Verse
,
thirtie
one
:
[
f
](A15738-e13010-b)
f
The
later
part
from
thence
to
the
end
.
and
partlie
a
report
of
those
matters
,
that
are
to
be
knowen
,
and
beleeued
to
haue
bene
done
or
sayd
,
after
his
death
,
from
Chapter
19.
verse
31.
to
the
ende
of
the
Gospell
.
[
g
](A15738-e13020-b)
g
Irenaeus
lib.
2.
cap.
39.
sed
praecipue
,
1.
Chemnitius
prolegom
.
in
harmon
.
cap.
3.
Now
the
historie
it selfe
,
cannot
bee
better
diuided
,
then
[
h
](A15738-e13030-b)
h
Diuision
of
the
history
,
according
to
the
yeres
of
our
Sauiours
preaching
,
after
his
baptisme
.
according
to
the
yeeres
of
our
Sauiour
,
after
his
baptisme
,
and
the
beginning
of
his
ministerie
.
Whereunto
it
may
well
bee
thought
the
Euangelist
himselfe
,
as
it
were
leades
vs
by
the
hand
,
because
hee
dooeth
so
particularly
mention
the
feast
of
Passe-ouer
,
from
yere
to
yere
.
The
first
Passe-ouer
,
after
our
Sauiors
Baptisme
,
is
named
in
[
i
](A15738-e13040-b)
i
Iohn
2.
13.
the
second
Chapter
;
[
k
](A15738-e13050-b)
k
Chap.
5.
1.
the
second
in
the
fift
.
For
it
shall
appeare
,
when
I
come
to
expound
the
place
,
that
there
is
great
reason
,
why
we
should
take
that
feast
to
bee
the
Passeouer
.
[
l
](A15738-e13060-b)
l
Chap.
6.
4.
The
third
we
haue
in
the
beginning
of
the
6.
Chap.
and
that
in
expresse
words
.
[
m
](A15738-e13070-b)
m
Chap.
13.
1.
2
The
fourth
,
and
last
was
(
as
euery
man
knoweth
)
at
the
time
of
his
death
,
Chapter
13.
So
that
I
thinke
it
best
thus
to
diuide
the
whole
historie
.
Our
Sauiour
at
his
baptisme
,
as
we
learne
out
of
[
n
](A15738-e13080-b)
n
Luke
3.
23
Saint
Luke
,
was
newly
entred
into
the
thirtieth
yeere
of
his
age
,
and
beganne
his
ministerie
with
the
beginning
of
that
30.
yeere
,
more
or
lesse
.
[
o
](A15738-e13100-b)
o
The
30.
yere
of
Christs
age
,
the
first
of
his
prea●hing
:
from
cha.
1.
29.
to
chap.
4.
1.
The
first
part
therfore
of
this
Gospell
,
for
the
history
it selfe
,
begins
at
the
19.
verse
of
the
first
Chapter
,
and
continues
to
the
beginning
of
the
fourth
,
conteining
the
30.
yeere
of
our
Sauiours
life
.
[
p
](A15738-e13110-b)
p
The
31
and
2.
from
thence
to
chap.
6.
1.
There
begins
the
31.
yere
,
and
second
part
of
this
Gospell
;
which
endeth
at
Chap.
6.
[
q
](A15738-e13120-b)
q
The
32.
and
3.
to
chap.
10.
22
From
whence
we
reckon
the
third
part
and
32.
yeere
to
Chap.
10.
verse
22.
[
r
](A15738-e13130-b)
r
The
33.
and
4.
to
chap.
19.
31
where
the
fourth
part
,
&
33.
yere
,
take
beginning
,
and
end
with
the
life
of
our
Sauiour
,
Chap.
19.
30.
But
this
33
,
yere
was
cut
off
in
the
midst
,
according
to
[
s
](A15738-e13140-b)
s
Dan.
9.
27.
Daniels
prophecie
reueald
vnto
him
by
the
Angel
Gabriell
,
that
the
Messiah
,
in
the
midst
of
the
62.
week
shuld
cause
the
sacrifice
&
the
oblation
to
cease
.
Namely
,
by
offring
vp
the
true
sacrifice
,
his
own
body
,
wherof
the
sacrifices
of
the
law
were
but
shadows
,
&
could
haue
no
longer
vse
,
nor
place
when
the
body
it selfe
was
sacrificed
;
as
the
Apostle
proueth
at
large
in
[
t
](A15738-e13180-b)
t
Heb.
10.
12.
the
Epistle
to
the
Hebrewes
.
The
things
,
that
hapned
after
our
Sauiours
death
,
and
are
to
be
knowen
,
and
beleeued
by
vs
,
are
either
his
buriall
.
Chap.
19.
vers.
31.
to
the
end
,
or
his
Resurrection
manifested
,
and
prooued
diuers
wayes
,
Chap.
20.
and
21.
The
particular
distributions
I
reserue
to
their
seuerall
places
:
now
to
the
text
.
1.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
;
The
same
was
in
the
beginning
with
God
.
[
u
](A15738-e13230-b)
u
Cyrill
.
prolog.
in
Ioan.
All
,
that
come
vp
out
of
diuers
Shires
and
Countries
to
London
,
enter
here
into
one
,
and
the
same
Citie
,
and
haue
the
generall
view
of
it
,
and
the
places
of
account
therein
:
yet
are
some
more
easily
,
and
daintily
lodg'd
,
and
dieted
then
other
,
&
admitted
to
a
more
particular
sight
of
the
principall
buildings
,
and
goodly
ornaments
of
it
:
yea
perhaps
,
made
acquainted
,
some
what
more
specially
,
with
the
estate
,
and
gouernement
thereof
.
In
like
manner
whosoeuer
readeth
,
or
hearetl●
any
one
of
the
foure
Gospels
;
is
vouchsafed
the
knowledge
of
the
same
historie
of
our
Sauiors
life
&
death
,
&
the
same
doctrine
of
saluation
by
him
.
But
he
,
that
bestowes
his
time
and
paines
in
this
Gospell
of
our
Euangelist
Saint
Iohn
,
is
as
it
were
entertained
in
a
more
stately
,
and
beautifull
lodging
,
and
admitted
to
the
hearing
,
and
vnderstanding
of
the
very
secrets
,
both
of
his
nature
,
and
office
,
touching
his
owne
Being
,
and
our
redemption
.
This
appeares
plainely
in
the
very
beginning
of
the
Gospell
,
where
the
great
mysteries
of
Christian
religion
are
deliuered
.
These
two
first
verses
conteine
a
description
of
our
Sauiours
diuine
nature
;
propounded
in
the
first
verse
,
and
repeated
in
the
second
.
In
the
former
,
he
is
set
out
to
vs
by
that
,
which
concerneth
the
nature
of
his
Godhead
,
and
his
person
in
the
Godhead
.
For
his
nature
,
he
is
first
said
to
haue
beene
eternall
.
In
the
beginning
.
Secondly
to
be
God
.
And
the
word
was
God
.
Touching
his
person
,
he
is
cald
the
Word
,
or
Sonne
.
In
the
beginning
was
the
Word
.
Secondly
his
distinction
from
God
the
Father
,
and
yet
his
equalitie
with
God
the
father
is
signified
,
when
it
is
said
,
that
,
Hee
was
with
God
.
In
the
second
,
3.
of
the
fiue
points
are
repeated
,
iointly
in
one
sentence
.
That
the
word
was
eternall
,
equall
to
God
,
and
distinct
from
God
.
O
glorious
,
and
admirable
mysteries
!
Where
are
they
now
,
that
lewdly
,
and
prophanely
scoffe
at
Christian
Religion
,
because
forsooth
it
teacheth
nothing
,
but
that
,
which
is
common
,
and
ordinarie
.
Common
and
ordinarie
?
So
strange
,
and
extraordinarie
are
the
secrets
of
the
Gospell
,
that
no
man
of
himselfe
,
is
able
to
deuise
them
,
by
his
wit
,
or
to
beleeue
them
with
his
heart
.
Take
the
deepest
points
of
naturall
Philosophie
(
so
they
bee
indeed
true
)
and
a
man
of
good
capacitie
,
will
quickly
,
and
easily
be
brought
to
giue
assent
to
the
truth
thereof
:
because
hee
hath
in
him
the
light
of
naturall
reason
,
whereby
they
may
certainely
be
discerned
.
But
the
secrets
of
Christian
religion
are
such
,
and
so
farre
aboue
the
reach
of
humane
reason
,
that
although
you
make
a
man
vnderstand
them
neuer
so
perfectly
,
yet
you
cannot
possibly
make
him
acknowledge
them
for
truth
.
Truth
in
philosophie
is
such
,
as
that
reason
,
if
a
man
suffer
himselfe
to
be
directed
by
it
,
will
enforce
him
to
beleeue
it
.
Trueth
in
diuinitie
is
such
,
as
that
the
more
we
hearken
to
our
naturall
reason
,
the
lesse
we
are
perswaded
of
the
mysteries
of
religion
.
It
is
for
him
,
and
for
him
onely
to
incline
the
heart
to
the
beliefe
of
those
secrets
,
who
first
reuealed
them
to
be
beleeued
.
But
what
doe
I
?
While
I
labour
to
set
out
the
excellencie
of
the
Gospell
,
by
shewing
,
that
it
conteineth
many
strange
,
and
hidden
mysteries
,
it
may
bee
feared
,
that
I
driue
men
away
from
the
hearing
,
and
reading
of
it
,
by
the
darkeness
,
and
profoundnesse
of
these
secrets
.
But
be
not
discouraged
(
brethren
)
I
beseech
you
.
If
they
were
more
obscure
,
and
deepe
,
then
they
are
,
yet
who
could
despaire
of
sounding
the
depth
therof
,
as
long
as
he
may
haue
so
skilfull
,
and
able
a
Pilot
?
What
though
they
be
mysteries
?
[
x
](A15738-e13320-b)
x
1.
Cor.
2.
10
Yet
hath
God
reuealed
them
to
vs
by
his
spirit
,
euen
by
that
spirit
,
which
searcheth
all
things
,
yea
the
deepe
things
of
God
.
Could
not
hee
(
[
y
](A15738-e13350-b)
y
Iohn
11.
37
say
the
faithlesse
Iewes
)
that
opened
the
eies
of
the
blind
,
haue
caused
that
Lazarus
should
not
haue
died
?
And
cannot
hee
(
may
wee
confidently
say
)
that
[
*
](A15738-e13370-b)
*
Psal.
8.
2
Out
of
the
mouthes
of
Babes
,
and
sucklings
hath
ordeined
strength
,
because
of
his
enemies
,
that
he
might
still
the
enemie
and
the
auenger
,
subdue
the
Rebellion
of
our
corrupt
reason
,
&
bring
it
into
obedience
,
to
beleeue
his
holy
trueth
?
Wherefore
hath
hee
reuealed
it
,
but
that
it
might
bee
knowen
,
and
acknowledged
?
For
your
farder
incouragement
,
let
our
Euangelist
S.
Iohn
be
taken
as
an
example
.
Art
thou
young
?
[
a
](A15738-e13400-b)
a
Hieronym
.
Catalog
.
script
.
in
Ioann
.
&
ad
Dan.
cap.
9
&
contr.
Ioui
.
lib.
1.
So
was
our
Euangelist
;
when
it
pleased
our
Sauiour
to
call
him
to
the
profession
of
the
Gospell
.
Witnesse
the
continuance
of
his
life
sixty
eight
yeeres
after
his
Lord
,
and
Masters
passion
.
But
thou
hast
not
beene
brought
vp
to
learning
.
What
teaching
,
and
education
had
hee
(
thinkest
thou
)
who
[
b
](A15738-e13410-b)
b
Mark
.
1.
19
was
trained
vp
vnder
his
father
a
poore
fisherman
,
to
get
his
liuing
in
the
sweate
of
his
browes
by
fishing
?
What
time
could
he
haue
to
goe
schoole
whose
maintenaunce
depended
on
his
labour
,
and
to
whom
all
the
paines
,
he
could
possibly
take
,
would
hardly
afford
some
small
means
of
a
poore
liuing
?
You
will
say
,
This
fauour
was
extraordinarie
.
Yet
so
that
it
was
common
to
him
with
[
c
](A15738-e13420-b)
c
Matth.
4.
18
his
brother
Iames
,
and
[
d
](A15738-e13440-b)
d
Iohn
1.
44
with
two
other
brethren
his
Countrimen
,
Andrew
,
and
Peter
.
But
what
speake
I
of
two
or
foure
?
Many
,
and
many
thousands
continually
,
from
time
to
time
,
for
almost
these
one
thousand
and
sixe
hundreth
yeers
,
haue
beene
brought
to
the
knowledge
,
and
beliefe
of
these
mysteries
.
Is
the
Lords
hand
now
shortened
?
Doth
he
not
still
in
mercy
vouchsafe
vs
the
meanes
of
knowledge
,
and
beleeuing
?
What
doe
wee
then
,
with
these
doubtfull
thoughts
,
and
vnthankefull
hearts
?
Away
with
them
Away
with
them
;
let
vs
desire
,
and
and
endeuour
to
learne
,
and
[
e
](A15738-e13470-b)
e
Ioh.
6.
45.
wee
shall
bee
all
taught
of
God
:
Yea
,
with
such
a
teaching
,
as
shall
enlighten
our
vnderstanding
,
incline
our
hearts
,
confirme
our
memory
,
reforme
our
affections
,
and
continually
assure
vs
both
of
the
truth
,
that
we
beleeue
,
and
of
the
constant
loue
of
God
to
vs
,
in
our
perseuerance
in
beleeuing
.
With
this
desire
,
and
confidence
,
let
vs
,
in
the
feare
of
God
,
addresse
our selues
to
the
hearing
vnderstanding
,
and
beleeuing
of
these
glorious
mysteries
.
The
first
whereof
(
for
I
will
handle
them
as
they
lie
in
the
Text
)
is
this
,
that
The
Word
was
in
the
beginning
.
Wherein
,
for
your
better
vnderstanding
and
memory
,
[
f
](A15738-e13510-b)
f
The
course
,
that
is
held
in
these
Sermons
.
I
will
first
giue
the
sense
of
the
Text
,
1.
by
expounding
the
words
,
and
2.
deliuering
the
meaning
of
the
Euangelist
.
2.
then
I
will
handle
the
doctrine
,
by
1.
proouing
the
truth
of
it
,
and
2.
adding
exhortation
accordingly
,
where
it
shall
be
needfull
.
And
this
course
(
if
it
please
God
)
I
will
follow
in
all
the
rest
of
the
Gospell
.
In
seeking
out
the
sense
of
this
Scripture
,
wee
must
enquire
,
1.
who
is
meant
by
the
Word
;
then
wee
must
consider
2.
what
the
Euangeli●●●aith
of
him
.
In
the
former
,
we
must
see
how
this
tearm
the
Word
belongeth
to
him
,
of
whom
it
is
spoken
.
Secondly
,
why
that
name
is
giuen
him
in
this
place
.
In
the
later
part
,
these
2.
points
are
to
bee
deliuered
,
why
it
is
said
,
The
Word
was
,
rather
then
Hath
beene
.
2.
What
is
meant
by
those
wordes
,
In
the
beginning
.
[
g
](A15738-e13580-b)
g
The
exposition
of
the
words
.
Who
is
meant
by
the
Word
.
The
first
point
,
who
is
meant
by
the
Word
,
is
easie
and
manifest
:
namely
he
,
of
whom
the
whole
Gospell
is
written
;
Iesus
Christ
The
word
was
in
the
beginning
.
But
let
the
Text
it selfe
speake
;
Is
[
i
](A15738-e13650-b)
i
Ioh.
1.
1.
not
he
called
the
Word
,
of
whom
[
k
](A15738-e13660-b)
k
Verse
7.
Verse
4.
Verse
7.
Iohn
came
to
beare
witnesse
?
At
the
4.
verse
,
he
is
said
to
be
the
light
of
men
:
In
the
7.
verse
,
that
Iohn
came
to
beare
witnesse
of
the
light
:
of
whom
did
Iohn
beare
witness
,
but
of
the
Messiah
Iesus
Christ
?
Iohn
seeth
Iesus
comming
to
him
,
and
saith
,
Behold
the
Lambe
of
God
,
that
taketh
away
the
sinne
of
the
world
.
And
a
little
after
,
he
[
l
](A15738-e13790-b)
l
Gal.
3.
26.
we
are
al
the
Sons
of
God
by
faith
in
Christ
Iesus
;
That
[
m
](A15738-e13810-b)
m
Ioh.
1.
14
the
word
which
was
made
flesh
,
&
dwelt
among
vs
,
was
no
other
,
but
Iesus
,
of
whom
Iohn
bare
witnes
.
But
what
should
I
stand
heaping
vp
needless
proofes
in
a
matter
that
is
out
of
question
?
The
conclusion
of
the
first
point
is
this
,
that
the
Word
,
of
which
our
Euangelist
speaketh
,
is
Iesus
Christ
It
followeth
that
we
should
inquire
,
how
this
name
The
word
belongeth
to
our
Sauiour
.
In
which
inquiry
if
I
should
but
euen
recite
the
conceits
and
subtilties
of
diuers
writers
,
I
should
spend
all
the
rest
of
this
hower
in
that
only
,
and
weary
my selfe
,
and
you
,
to
smal
purpose
.
Therfore
,
to
make
short
,
I
will
commend
to
your
farder
meditation
,
some
few
reasons
of
this
name
,
which
to
me
seeme
the
most
likely
.
These
reasons
concern
our
Sauior
,
eitheras
he
is
the
Son
of
God
,
or
as
he
is
the
mediator
betwixt
God
&
man
.
For
the
former
,
the
[
n
](A15738-e13850-b)
n
Nazian.
lib.
2●
de
filio
.
Athana
sius
.
Hilarius
.
Ambrosius
.
Augustinus
.
Cyrillus
&c.
ancient
,
&
later
Diuines
,
that
haue
labored
to
shadow
out
that
vnspeakable
mysterie
of
the
holy
Trinitie
,
haue
thought
it
fit
to
giue
vs
a
little
glimse
of
this
dazling
light
,
by
comparing
God
the
Father
to
our
vnderstanding
,
God
the
Sonne
to
that
,
which
inwardly
our
vnderstanding
conceiueth
.
I
will
endeauour
to
speake
as
plaine
,
as
possibly
I
can
,
to
the
capacitie
of
the
simplest
.
When
a
man
inwardly
discourseth
,
and
reasoneth
with
himselfe
,
it
is
sure
,
and
euident
,
that
he
frameth
in
his
mind
a
certaine
kind
of
speech
,
or
sentence
,
and
as
it
were
a
word
without
sound
,
which
is
called
the
conception
of
the
mind
.
If
he
desire
to
communicate
this
conceit
of
his
to
other
men
,
hee
formeth
some
outward
speech
,
and
words
,
either
vttering
them
with
his
mouth
,
or
writing
them
with
his
pen
.
Thus
doth
he
del●uer
out
a
Copie
of
that
,
the
Originall
wherof
he
reserueth
still
within
,
where
it
was
first
bred
.
Let
vs
,
according
to
the
weakenes
of
humane
capacity
,
apply
this
to
the
vnsearchable
mystery
of
the
Sonne
of
God
.
Consider
them
reu●rently
,
and
humbly
,
that
God
being
from
all
eternitie
infinite
in
wisedome
,
hath
alwayes
had
some
conception
in
him
,
as
a
man
hath
,
when
he
discourseth
in
his
vnderstanding
.
This
conception
in
man
,
though
it
remaine
in
the
soule
,
yet
is
not
of
the
substance
of
the
soule
.
But
in
God
,
that
is
most
simple
,
and
without
all
manner
of
composition
,
there
can
bee
nothing
that
is
not
of
his
Diuine
substance
.
This
conception
of
God
is
the
second
person
in
Trinitie
,
the
Sonne
of
God
.
Would
any
know
,
why
the
like
conception
in
man
,
is
not
the
Sonne
of
man
?
Let
him
remember
,
that
the
Sonne
must
be
of
the
same
nature
with
the
Father
;
as
our
conception
is
not
without
vnderstanding
;
but
Gods
is
of
necessitie
,
because
(
as
I
said
ere
while
)
there
can
bee
no
composition
;
I
adde
,
nor
imperfection
,
in
the
diuine
Nature
.
The
first
reason
then
,
why
the
Sonne
of
God
is
named
the
Word
,
is
this
,
that
he
is
begotten
by
his
father
in
such
manner
,
as
our
inwarde
word
,
or
conception
is
framed
in
vs
.
These
things
I
confesse
seeme
to
mee
,
somewhat
curious
,
and
subtill
,
that
I
can
hardly
perswade
my selfe
,
they
were
intended
by
the
Euangelist
:
neither
would
I
haue
aduentured
to
propound
them
to
you
,
but
for
reuerence
of
[
o
](A15738-e13860-b)
o
Dionys.
Roma
apud
Athanas
.
Athanas
.
de
de
finit
.
Euseb.
de
praepar
.
Euang.
lib.
7.
cap.
4.
Hilar
.
lib
2.
de
Trinitate
&c.
very
many
learned
Diuines
,
who
from
time
to
time
haue
continued
this
exposition
.
But
there
is
more
likelihood
,
that
the
holy
Euangelist
,
in
giuing
our
Sauiour
this
name
,
had
respect
to
his
mediatorship
;
[
p
](A15738-e13880-b)
p
Origen
lib.
1.
in
Ioan
Clem.
Epiphan.
haer.
73
Chrysost.
hom.
2.
in
Ioan.
Euthymius
ad
hunc
locum
.
either
because
it
is
he
,
that
reuealeth
the
knowledge
of
the
father
vnto
vs
,
or
for
that
he
was
promised
to
be
the
Messiah
.
That
the
former
is
a
part
of
our
Sauiour
Christs
office
,
and
hath
bene
performed
by
him
,
from
time
to
time
,
it
hath
bin
held
,
time
out
of
mind
;
and
may
be
prooued
,
for
these
later
times
,
out
of
the
Scripture
.
Who
(
almost
)
is
ignorant
,
that
[
q
](A15738-e13890-b)
q
Tertul.
contr.
Iudae
.
cap.
9.
the
ancient
writers
were
of
opinion
,
and
the
later
haue
receiued
it
,
as
it
were
from
hand
to
hand
,
that
the
second
person
in
Trinitie
appeared
oftentimes
to
the
Fathers
in
the
olde
Testament
?
euen
as
often
,
as
he
,
that
appeared
,
is
specified
by
the
holy
Ghost
to
be
Iehouah
.
I
shall
not
need
to
quote
the
seuerall
places
.
Begin
at
Gen.
12.
7.
and
so
goe
forward
:
and
where
you
find
,
that
the
Lord
appeared
to
Abraham
,
Lot
,
Isaac
,
Iacob
,
or
any
other
of
the
Fathers
in
the
old
Testament
,
there
make
account
you
see
,
&
heare
the
Sonne
of
God
declaring
some
part
of
his
fathers
will
to
them
,
to
whom
he
speaketh
.
If
wee
come
to
the
New
Testament
,
whom
haue
wee
there
preaching
,
but
the
Sonne
of
God
?
[
r
](A15738-e13920-b)
r
Heb.
1.
1.
At
sundry
times
,
and
in
diuers
manners
,
God
spake
,
in
the
old
time
,
to
the
Fathers
,
by
the
Prophets
:
in
the
last
dayes
he
hath
spoken
to
vs
by
his
Son
:
whom
also
he
hath
commanded
vs
to
heare
.
[
s
](A15738-e13940-b)
s
Mat.
3.
17
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
,
heare
him
.
And
indeed
whom
else
should
wee
heare
?
since
[
t
](A15738-e13960-b)
t
Ioh.
1.
18
No
man
hath
seene
God
at
any
time
:
but
the
onely
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
hee
hath
declared
him
Fitly
then
may
hee
bee
called
the
Word
,
who
is
the
Embassador
of
God
his
Father
,
to
make
his
will
knowen
to
mankind
,
by
word
of
mouth
,
in
his
owne
person
,
and
by
the
ministery
of
them
,
whom
it
pleaseth
him
to
employ
to
that
purpose
.
To
make
this
opinion
the
more
likely
,
[
u
](A15738-e13990-b)
u
Ioan.
Maldon
.
ad
hunc
locum
.
a
popish
Interpreter
,
in
his
Commentarie
vpon
this
place
,
confidently
affirmeth
,
that
the
Chalde
Paraphrast
translates
Iehouah
by
this
word
Memar
,
[
x
](A15738-e14090-b)
x
Gene.
22.
16
By
my selfe
haue
I
sworne
,
saith
God
to
Abraham
;
The
Hebrew
is
so
,
and
so
the
Apostle
expoundeth
it
;
[
y
](A15738-e14120-b)
y
Heb.
6.
13.
when
God
made
the
promise
to
Abraham
,
because
he
had
no
greater
to
sweareby
,
hee
swore
by
himselfe
.
Here
the
Paraphrast
hath
Binenni
,
by
my
word
.
In
an
other
place
,
where
the
Lord
assureth
Iacob
,
that
[
*
](A15738-e14160-b)
*
Gene.
28.
15
he
will
be
with
him
,
and
keepe
him
,
the
Chalde
hath
,
My
word
shall
be
thy
helpe
.
A
gaine
when
Laban
pursued
Iacob
,
Moses
tels
vs
,
that
[
a
](A15738-e14210-b)
a
Gene.
31.
24
God
came
to
Laban
the
Aramite
in
a
dreame
by
night
&
said
.
The
Chalde
saith
Memar
,
The
,
or
rather
a
word
came
from
the
face
of
God
.
But
none
of
these
places
,
vnles
perhaps
the
2.
need
to
be
,
or
may
be
expounded
of
the
2.
Person
in
the
Trinity
,
our
Sauiour
Iesus
Christ
.
There
remaines
the
last
,
&
not
the
most
vnlikely
reason
,
why
our
Sauiour
should
be
called
the
Word
:
namely
because
he
was
so
often
spoken
of
,
&
promised
by
the
Lord
.
Now
a
promise
,
as
in
our
ordinary
speech
,
so
in
the
Scripture
,
is
commonly
called
a
word
:
&
the
septuagint
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
name
,
our
Euangelist
here
vseth
.
[
b
](A15738-e14280-b)
b
Psal.
105.
8.
He
hath
remembred
his
couenant
(
[
c
](A15738-e14300-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
his
word
)
that
he
made
to
a
thousand
generations
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
in
[
d
](A15738-e14340-b)
d
Psal
119.
25.
119.
Psal.
often
,
Quicken
me
according
to
thy
word
.
[
e
](A15738-e14360-b)
e
Verse
49.
Remember
the
promise
,
or
word
made
to
thy
seruant
.
[
f
](A15738-e14390-b)
f
Verse
65.
Thou
hast
dealt
gratiously
with
thy
seruant
,
according
to
thy
word
.
[
g
](A15738-e14410-b)
g
Verse
74.
I
haue
trusted
in
thy
word
.
[
h
](A15738-e14430-b)
h
Verse
76.
According
to
thy
word
,
to
thy
seruant
.
Where
the
Chalde
hath
the
very
word
[
i
](A15738-e14450-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Memar
.
So
[
k
](A15738-e14480-b)
k
psal.
130.
5.
Ps.
130.
I
haue
trusted
in
thy
word
.
The
main
promise
them
being
the
Messiah
,
&
that
indeed
,
wherupon
al
other
,
that
are
truly
blessings
,
&
fauours
,
depend
;
it
is
no
meruaile
,
that
the
Iewes
,
should
speake
ordinarily
of
our
Sauiour
,
as
of
him
,
that
was
promised
,
by
the
name
word
;
or
that
the
holy
Ghost
,
should
direct
our
Euangelist
to
make
choice
of
that
title
for
him
,
by
which
the
Iews
that
translated
the
old
Testament
,
out
of
Hebrew
into
Greeke
,
so
often
expressed
the
promises
of
God
.
Hereupon
it
followes
,
that
although
diuers
[
l
](A15738-e14520-b)
l
Tertullian
.
de
Trinit.
saepe
.
Cipria
.
ad
Quirin
.
lib.
2.
cap.
3.
6.
Hilar.
de
Trinit.
lib.
2.
Erasm
.
Caloni
.
Beza
.
&c.
ancient
,
&
later
Diuines
haue
translated
the
Greek
by
the
Latin
,
Sermo
,
speech
:
yet
it
seemes
better
to
cal
it
Verbum
,
the
word
.
For
a
mans
promise
is
not
tearmed
his
speech
,
but
his
word
.
But
this
reason
of
the
name
is
excepted
against
,
by
[
m
](A15738-e14550-b)
m
Maldonatus
ad
hunc
locum
.
a
learned
Papist
,
as
well
because
of
the
authors
therof
,
who
,
in
his
Pharisaicall
censure
,
are
heriticks
,
as
also
for
that
it
hath
in
it
no
liklihood
of
truth
;
if
al
,
that
he
speaks
,
be
oracles
.
Let
his
slander
go
:
let
vs
heare
his
reason
If
the
Son
(
saith
he
)
be
called
the
word
,
because
he
was
promised
;
in
the
beginning
he
was
not
the
word
,
because
he
was
not
promised
.
As
if
our
Euangelist
said
,
He
was
the
word
in
the
beginning
,
&
not
rather
The
word
was
in
the
beginning
:
that
is
,
as
I
will
say
anon
,
when
I
deliuer
the
sense
of
the
Text
,
He
that
was
promised
for
the
Messiah
,
had
already
his
being
,
when
all
created
things
began
first
to
be
.
Therfore
wee
may
boldly
conclude
,
that
this
respect
of
the
promise
is
either
the
true
,
or
(
at
least
)
a
likely
reason
of
the
name
,
whosoeuer
mislike
,
or
condemn
it
.
If
any
man
be
of
opinion
,
that
the
Greek
should
rather
be
translated
,
Wisdome
,
or
Reason
,
them
word
;
as
indeed
it
signifieth
the
one
,
as
well
as
the
other
,
[
n
](A15738-e14640-b)
n
Michael
de
Palatio
.
in
.
Ioan.
cap.
1.
enarrat
1.
we
may
think
,
that
S.
Iohn
,
in
this
place
,
alludes
to
that
in
the
[
o
](A15738-e14660-b)
o
Prou.
8.
22.
Prouerbs
,
where
the
Sonne
of
God
is
brought
in
vnder
the
name
of
wisdom
,
speaking
in
this
sort
;
The
Lord
possessed
me
in
the
beginning
of
his
way
,
before
his
works
of
old
;
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
before
the
earth
,
&c.
This
may
seeme
the
more
likely
,
because
as
here
,
so
there
also
,
after
the
description
of
the
word
&
wisdome
,
followes
a
discourse
of
the
creation
.
Here
it
is
said
,
that
[
p
](A15738-e14700-b)
p
Ioh.
1.
3.
all
things
were
made
by
the
word
.
[
q
](A15738-e14720-b)
q
prou.
8.
27.
There
Wisdome
affirmes
,
that
she
was
present
,
when
God
prepared
the
heauens
,
&
set
the
compasse
vpon
the
deepe
.
Neither
only
was
she
,
with
him
,
but
as
[
r
](A15738-e14740-b)
r
Verse
.
30.
a
nourisher
,
she
maintained
&
preserued
all
things
:
which
effect
of
preseruing
,
&
nourishing
,
diuers
interpreters
thinke
to
be
signified
in
this
chap.
by
those
words
,
[
s
](A15738-e14760-b)
s
Iohn
1.
4.
In
it
was
life
.
All
which
notwithstanding
,
I
had
rather
follow
the
translation
,
which
is
most
generally
receiued
,
especially
since
it
is
grounded
vpon
such
great
likelihood
of
reason
,
&
that
the
Son
may
wel
be
signified
to
be
the
wisdom
of
God
,
because
he
is
the
word
of
God
,
both
conceiued
in
the
Father
,
as
the
word
,
&
[
t
](A15738-e14780-b)
t
Isai.
9.
6.
reuealing
to
vs
the
wisdome
of
the
Father
,
&
promised
,
[
u
](A15738-e14790-b)
u
8.
Cor.
1.
30.
&
made
to
be
wisedome
to
vs
.
Therefore
then
is
the
Messiah
fitly
called
the
Word
,
because
he
is
in
God
,
as
our
inward
conception
in
vs
;
because
he
hath
declared
,
vnto
vs
the
wil
of
his
Father
,
and
whatsoeuer
else
it
seemeth
good
to
the
Lord
to
acquaint
vs
withal
,
as
it
is
manifest
in
this
Chapter
;
[
x
](A15738-e14810-b)
x
Iohn
1.
18.
No
man
hath
seene
God
at
any
time
:
but
the
only
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
And
lastly
,
because
he
is
the
promised
seede
;
of
whom
,
as
it
is
also
in
Moses
and
the
Prophets
did
write
.
Some
man
perhaps
will
inquire
yet
farder
,
why
hee
is
called
simply
The
word
,
and
not
the
word
of
God
;
To
whom
[
*
](A15738-e14890-b)
*
Theodorus
Mopsuest
.
in
Cate.
graec
.
we
may
shortly
,
&
truly
answere
,
that
it
was
meete
to
leaue
out
that
addition
,
for
distinction
sake
.
For
it
is
well
knowen
to
all
men
,
that
by
the
word
of
God
in
the
Scripure
,
either
some
commandement
from
God
,
or
some
reuelation
,
or
some
part
of
the
doctrine
of
the
Scripture
,
or
some
such
thing
is
signified
.
Therefore
,
that
the
Messiah
might
be
vnderstood
to
be
here
spoken
of
,
it
was
conuenient
,
and
in
a
maner
necessary
,
to
call
him
the
word
,
and
not
the
word
of
God
;
yet
I
would
be
loth
to
stand
too
much
vpon
this
reason
,
because
our
Euangelist
[
a
](A15738-e14920-b)
a
Reuel.
19.
13
other
where
doubts
not
to
call
him
the
word
of
God
.
But
you
will
aske
,
why
the
Euangelist
would
call
him
the
Word
,
and
not
rather
The
Sonne
of
God
,
or
The
Sonne
.
was
hee
affraide
(
[
b
](A15738-e14980-b)
b
Basilius
homil.
in
haec
verba
.
Leontius
incomment
.
Theop.
Euthym.
ad
hunc
locum
.
as
some
thinke
)
Least
if
hee
had
named
him
Sonne
,
some
men
,
as
the
Arians
afterward
did
,
would
haue
conceiued
grossely
,
that
He
must
needs
haue
a
mother
,
as
well
as
a
father
;
&
that
He
was
part
of
his
fathers
nature
,
and
such
absurde
,
and
blaspemous
fancies
,
as
the
Turkes
Alcoran
is
stuffed
withall
?
If
hee
would
not
call
him
the
Sonne
,
yet
hee
needed
not
haue
named
him
the
word
,
seeing
hee
had
such
choice
of
titles
to
giue
him
;
The
wisedome
of
the
Father
,
the
Light
,
the
Brightnesse
,
and
many
other
of
the
like
kind
,
as
is
plaine
in
the
Scripture
.
It
is
likely
therefore
,
that
there
was
some
especiall
reason
of
that
choise
.
What
might
that
be
?
Surely
it
is
not
vnlike
,
that
the
Messiah
was
commonly
so
tearmed
among
the
Iewes
;
or
that
the
second
person
in
the
Trinitie
was
knowen
best
to
them
,
by
that
name
.
And
this
later
point
may
the
rather
be
credited
,
because
[
c
](A15738-e15030-b)
c
Philo.
in
lib.
quod
deter
.
infid
.
meliori
&
de
opific.
mundi
.
Philo
a
Iew
,
and
no
Christian
,
who
liued
within
the
first
hundred
yeeres
after
our
Sauiours
birth
,
neuer
cals
the
second
person
by
the
name
of
the
Sonne
,
but
as
our
Euangelist
heere
dooth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Word
.
Hence
also
it
was
,
perhaps
,
that
[
d
](A15738-e15070-b)
d
Mercur.
Trismeg
.
in
Pimandro
.
Plato
in
Timaeo
.
Cicero
de
vniuersitate
rerum
.
the
old
Philosophers
,
who
fetched
their
knowledge
out
of
Egypt
,
speake
of
a
second
nature
,
which
they
tearme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
yet
(
I
think
)
they
rather
conceiued
him
to
be
Reason
,
or
Wisedome
,
then
the
Word
,
as
a
man
may
see
in
their
writings
.
But
the
promise
of
the
Messiah
,
being
so
often
renewed
,
&
his
comming
,
according
to
promise
so
continually
,
&
earnestly
looked
for
,
if
I
say
it
be
likly
,
that
the
Iews
knew
him
generally
by
that
name
,
I
suppose
I
shal
say
nothing
,
which
may
not
reasonably
bee
coniectured
.
It
may
bee
also
thus
,
if
the
Chalde
Paraphrast
(
as
some
affirm
he
did
)
vsually
translated
the
word
Iehouah
,
where
he
thought
it
belonged
to
the
second
person
,
by
Memar
a
word
,
the
Iews
learned
of
him
by
the
direction
of
their
Rabbins
,
to
call
the
Messiah
by
the
name
of
the
Word
.
But
I
doe
not
certainely
knowe
whether
euer
hee
so
translate
,
or
no
;
that
he
doth
not
alwayes
,
I
am
very
sure
:
and
hee
,
that
will
,
may
see
as
much
,
in
many
places
of
Genesis
,
I
sai
,
and
Ieremie
:
I
forbeare
to
recite
the
particulars
,
because
it
were
to
small
purpose
for
this
Auditorie
.
We
see
then
of
whom
the
Euangelist
speakes
;
let
vs
hearken
what
he
saith
of
him
.
The
Word
was
;
where
partly
ignorance
,
and
partly
curiositie
hath
bred
a
needlesse
,
and
fruitlesse
question
:
which
though
I
might
not
well
omit
,
yet
,
I
will
speake
as
little
of
it
,
as
possibly
I
can
.
The
Euangelist
saith
,
Hee
was
;
why
not
Hath
beene
?
If
the
question
were
of
the
English
,
euery
man
could
,
and
would
readily
aunswere
,
that
it
were
no
good
speech
:
because
Hath
beene
is
neuer
spoken
,
but
of
that
which
hath
an
end
of
being
,
vnlesse
we
adde
some
limitation
of
time
;
as
when
we
say
,
He
hath
bene
there
these
two
howers
,
dayes
,
moneths
&c.
But
the
Greeke
admits
no
occasion
of
any
question
in
this
case
.
For
[
e
](A15738-e15220-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Verbe
which
our
Euangelist
vseth
,
hath
no
such
difference
of
tense
,
or
time
;
but
whether
the
matter
,
or
thing
,
you
speake
of
,
be
as
it
was
,
or
be
not
,
the
same
word
may
bee
vsed
.
I
will
go
no
farther
then
this
Gospell
for
proofe
of
that
I
say
.
[
f
](A15738-e15240-b)
f
Ioh.
1.
44.
Philip
was
of
Beth-saida
:
[
g
](A15738-e15260-b)
g
Iohn
.
●
.
1.
There
was
a
man
of
the
Pharises
named
Nicodemus
.
[
h
](A15738-e15290-b)
h
Ioh.
4.
6.
46
There
was
Iacobs
Well
.
There
was
a
certaine
Ruler
.
[
i
](A15738-e15310-b)
i
Iohn
5.
35.
Iohn
was
a
burning
,
&
shining
Candle
.
But
what
name
I
so
many
Patriarchs
?
Euery
Chapter
affords
proofe
sufficient
.
Wherewithall
wee
may
obserue
,
that
our
English
hath
also
the
like
libertie
in
the
word
Was
,
as
the
examples
I
alleaged
euidently
shew
.
Indeede
the
Latine
may
seeme
to
giue
some
warrant
,
for
the
moouing
of
this
question
;
because
there
are
[
k
](A15738-e15340-b)
k
Erat
,
suit
.
two
diuers
wordes
of
the
same
verbe
vsed
by
the
Translater
in
this
verse
of
our
Sauiour
,
and
in
the
sixt
of
Iohn
Baptist
.
But
neither
is
there
any
such
difference
obserued
by
good
Latine
Authors
in
the
vse
of
the
words
;
and
the
translater
,
it
should
seeme
,
intended
no
such
thing
.
For
in
another
place
,
where
the
same
word
is
in
the
Originall
,
and
the
same
matter
handled
,
by
the
Euangelist
,
he
puts
the
word
fuit
(
which
heere
hee
vseth
)
of
Iohn
;
and
not
erat
,
which
wee
haue
in
thi
first
verse
,
of
our
Sauiour
Christ
.
[
l
](A15738-e15380-b)
l
Ioh.
1.
1.
That
,
which
wa●
from
the
beginning
;
fuit
,
saith
the
vulgar
Latine
.
Wherefore
leauing
this
conceit
,
as
more
subtill
,
then
true
let
vs
content
our selues
,
to
vnderstand
,
that
the
holy
Ghost
meanes
to
teach
vs
by
this
word
,
that
euen
then
when
all
creatures
began
to
bee
,
the
word
was
,
or
had
his
being
already
.
Which
I
so
speake
,
as
not
intending
thereby
to
preiudice
[
m
](A15738-e15410-b)
m
Origen
.
in
diuer
.
hom.
2.
Chrysost.
in
Ioan.
hom.
3.
their
iudgement
,
who
are
of
opinion
,
that
the
worde
it selfe
may
learne
vs
in
this
place
to
consider
,
that
the
Wo●d
was
eternall
.
Only
I
take
it
to
be
plaine
,
that
no
such
thing
can
necessarily
be
drawen
out
of
the
nature
of
the
word
[
n
](A15738-e15430-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Was
.
But
when
was
this
Word
?
In
the
Beginning
,
saith
our
Euangelist
.
Here
groweth
a
new
question
,
what
should
be
meant
by
The
Beginning
.
[
o
](A15738-e15490-b)
o
Clem.
Alexandr
.
in
protrept
.
Origen
.
in
Ioan.
tract
.
1.
Cyril
.
in
Ioan.
lib
,
1.
cap.
1.
Greg.
Nystem
.
●d
Simplicium
.
The
Father
,
as
some
think
,
in
whom
the
Son
was
,
and
is
.
But
the
word
Beginning
is
neuer
so
taken
;
and
it
is
not
fit
,
except
necessity
require
it
,
to
giue
a
strange
sense
to
a
word
often
vsed
.
And
therfore
wee
may
not
admit
[
p
](A15738-e15510-b)
p
Orig.
in
Ioan.
lib.
1.
Athanas
contr.
Arian
.
quod
verbum
e●
Deo
sit
.
that
second
interpretation
,
which
by
the
beginning
vnderstandeth
God
,
who
is
no
where
so
called
in
Scripture
.
Both
these
expositions
,
for
the
matter
of
them
,
are
true
,
but
not
warrantable
by
this
place
.
There
are
two
other
explications
of
this
word
,
which
agree
for
the
sense
of
the
place
,
that
our
Sauiour
eternall
being
is
here
signified
;
though
they
differ
much
,
in
the
meaning
of
the
word
it selfe
.
The
former
will
haue
the
beginning
to
bee
taken
for
Eternitie
;
the
later
referres
it
to
the
first
creation
of
all
thinges
.
Against
the
former
,
some
take
exception
,
because
they
say
the
Word
Beginning
is
neuer
found
in
that
sense
,
in
the
Scripture
.
But
that
may
well
bee
doubted
of
;
because
it
is
sayd
of
our
Sauiour
,
that
[
q
](A15738-e15560-b)
q
Iohn
6.
64.
Hee
knew
from
the
beginning
,
who
they
were
that
beleeued
not
,
and
who
should
betray
him
;
Now
this
he
knew
from
all
eternitie
.
For
[
r
](A15738-e15580-b)
r
Hb.
13
nothing
is
hidde
from
him
,
who
is
God
euerlasting
:
but
all
thinges
are
alwayes
open
in
his
sight
.
Therefore
the
word
may
sometimes
bee
taken
for
eternitie
:
But
that
will
not
serue
the
turne
,
vnlesse
wee
can
shew
some
place
,
wherein
it
must
necessarily
bee
so
vnderstood
.
Such
as
that
of
Iohn
is
not
:
nay
rather
wee
are
directed
by
the
Euangelist
himselfe
in
another
place
,
to
conceiue
,
that
by
the
beginning
the
calling
of
the
Apostles
is
signified
.
[
s
](A15738-e15610-b)
s
Iohn
16.
4
These
things
sayd
I
not
vnto
you
,
from
the
beginning
;
that
is
,
I
neuer
tolde
you
of
this
matter
,
from
the
first
day
of
my
being
conuersant
with
you
.
That
place
[
t
](A15738-e15640-b)
t
Colos.
1.
18
to
the
Colossians
,
Hee
is
the
beginning
,
and
the
first
begotten
of
the
dead
,
may
also
reasonably
,
and
more
fitly
bee
referred
to
our
Sauiour
,
as
mediator
,
then
as
God
euerlasting
.
So
can
not
that
in
the
Reuelation
,
where
it
is
certaine
by
the
first
,
and
last
part
of
the
verse
,
that
the
Lords
euerlasting
being
is
described
.
[
u
](A15738-e15660-b)
u
Reuel.
1.
8.
I
am
A
and
Ω
the
beginning
and
the
ending
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
.
Heere
though
beginning
do
not
,
of
it self
,
note
eternity
;
yet
with
the
ending
it
doth
.
There
is
yet
a
plainer
,
and
certainer
Text
to
put
the
matter
out
of
doubt
,
where
[
x
](A15738-e15700-b)
x
2.
Thess.
2.
13
the
Apostle
saith
,
that
God
hath
from
the
beginning
chosen
the
Thessalonians
to
saluation
.
What
is
from
the
beginning
,
but
as
the
same
Apostle
speaketh
in
the
like
manner
in
[
y
](A15738-e15730-b)
y
Ephes.
1.
4
another
place
,
Before
the
foundation
of
the
world
?
It
cannot
therefore
bee
doubted
,
but
that
by
The
beginning
,
Eternitie
is
sometimes
signified
;
yet
it
is
not
plaine
,
or
certaine
that
it
must
so
bee
conceiued
in
this
place
.
But
wee
may
reasonably
perswade
our selues
,
that
if
our
Euangelist
had
meant
to
haue
the
beginning
taken
for
Eternitie
,
hee
would
haue
said
,
as
the
holy
Ghost
dooth
in
the
Scripture
,
[
*
](A15738-e15780-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
From
the
beginning
.
For
indeed
it
is
no
fit
speech
,
to
say
of
any
thing
,
which
wee
woulde
note
to
be
eternall
,
that
it
is
in
Eternitie
,
but
that
it
hath
beene
,
or
was
from
Eternitie
.
Neither
if
wee
vnderstand
Eternitie
by
the
beginning
,
will
this
speech
of
Iohn
suite
so
well
witl
that
of
Moses
,
[
a
](A15738-e15870-b)
a
Gen.
1.
1
In
the
beginning
God
created
heauen
and
earth
.
To
which
it
is
out
of
question
our
Euangelist
alludes
,
and
in
which
Eternitie
cannot
by
any
meanes
be
signified
.
What
else
then
can
be
meant
by
the
beginning
,
bu●
the
first
creation
of
all
things
?
For
what
can
any
man
more
easily
,
and
readily
vnderstand
,
when
hee
reades
or
heares
,
In
the
beginning
,
then
the
beginning
of
time
at
the
creation
of
the
world
?
Which
also
,
the
rather
to
direct
vs
to
this
interpretation
,
the
Euangelist
presently
addes
,
[
b
](A15738-e15930-b)
b
Ioh.
1.
3
By
him
were
all
things
made
;
so
shall
Moses
and
Iohn
agree
,
and
our
Sauiour
most
fitly
be
kept
out
of
that
lumpe
in
the
creation
,
within
which
the
blasphemy
of
heretickes
would
include
him
:
yea
more
then
that
,
hee
shall
easily
be
conceiued
to
haue
beene
from
all
eternity
,
if
he
bee
excepted
from
the
generall
creation
,
wherin
all
things
,
that
are
not
eternall
,
had
their
first
beginning
.
Whereas
then
our
Euangelist
sayth
,
In
the
beginning
was
the
word
,
it
is
all
one
,
as
if
hee
should
thus
haue
spoken
;
When
all
things
,
that
haue
not
an
euerlasting
being
,
of
their
owne
nature
began
first
to
be
,
by
the
almighty
power
of
God
,
the
Creator
,
who
made
them
of
nothing
,
euen
then
,
hee
that
is
the
eternall
Word
of
the
Father
,
hee
that
from
time
to
time
hath
declared
the
will
of
the
Father
,
he
,
that
was
appointed
,
and
promised
by
the
Father
,
to
be
the
Messiah
,
bad
already
an
euerlasting
being
,
not
by
the
will
of
a
superior
power
,
as
a
thing
created
,
but
by
the
necessity
of
his
owne
diuine
nature
,
through
the
eternall
generation
of
God
his
Father
.
This
is
that
,
which
by
our
Euangelist
is
implyed
in
those
fewe
words
.
This
is
that
,
which
it
concernes
all
the
faithfull
to
beleeue
,
without
doubting
:
This
is
that
which
blasphemous
ᶜ
Ebion
,
&
Cerinthus
denied
.
This
Shall
I
neede
to
note
the
doctrine
of
this
text
?
Who
sees
not
,
that
it
teacheth
vs
the
eternity
of
our
Sauiour
Christ
?
Shall
wee
suite
it
with
other
places
of
Scripture
?
The
word
of
the
holy
Ghost
in
any
one
place
is
all-sufficient
.
But
let
vs
yeelde
somewhat
to
humane
weakenesse
;
that
by
the
mouth
of
two
or
three
witnesses
,
all
excuse
of
infidelitie
may
be
vtterly
cut
off
.
Hearken
then
what
he
saith
in
[
d
](A15738-e16090-b)
d
Reuelat.
1.
8
the
Reuelation
.
I
am
A
&
Ω
,
the
beginning
and
the
ending
,
sayth
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
.
Doth
it
trouble
thee
,
that
is
,
was
,
is
to
come
,
note
a
kind
of
succession
in
being
?
If
in
our
weakenesse
wee
could
otherwise
haue
conceiued
of
euerlastingnesse
,
the
holy
Spirit
of
God
would
haue
spoken
otherwise
.
But
who
then
should
haue
vnderstood
him
?
Surely
,
not
euery
poore
soule
,
whome
hee
purposed
to
teach
by
the
Scripture
.
But
if
mysteries
delight
thee
,
listen
to
our
Sauiour
in
[
e
](A15738-e16140-b)
e
Ioh.
8.
58.
this
Gospell
.
Before
Abraham
was
,
I
am
;
what
is
this
,
I
am
,
before
hee
was
?
I
vnderstand
,
I
was
,
before
hee
was
or
before
him
.
And
,
I
am
before
him
:
but
I
am
before
hee
was
,
passeth
my
vnderstanding
.
Yet
by
this
,
our
Sauiour
would
teach
vs
;
that
in
respect
of
his
nature
,
he
is
alwayes
one
,
and
the
same
;
not
like
vs
,
first
Infants
,
then
Children
,
afterwardes
youthes
,
in
the
strength
of
our
age
and
life
,
men
,
in
the
decay
of
it
old
men
,
and
at
last
no
men
.
Thy
yeeres
ô
my
God
(
[
f
](A15738-e16220-b)
f
Psal.
102.
24
saith
the
Prophet
)
are
from
generation
to
generation
.
Thou
hast
afore
time
laide
the
foundation
of
the
Earth
,
and
the
Heauens
are
the
workes
of
thy
hands
.
They
shall
perish
,
but
thou
shalt
indure
:
euen
they
all
shall
waxe
olde
as
dooth
a
garment
;
as
a
Vesture
shalt
thou
change
them
,
and
they
shall
bee
changed
.
But
thou
art
the
same
,
and
thy
yeeres
shall
not
fayle
.
That
this
is
spoken
of
our
Sauiour
Christ
,
[
g
](A15738-e16300-b)
g
Heb.
1.
10
the
Apostle
sheweth
,
by
proouing
his
God-head
,
from
that
place
.
To
speake
truely
,
and
properly
,
we
can
not
say
of
God
either
that
Hee
was
,
or
that
hee
is
to
come
,
but
onely
that
He
is
.
Therfore
when
Moses
would
needes
knowe
his
name
,
God
answered
,
[
h
](A15738-e16360-b)
h
Exod.
3.
14
So
rather
,
then
by
the
future
.
I
AM
that
I
AM.
Also
hee
sayd
,
Thus
shalt
thou
say
to
the
children
of
Israell
;
I
AM
hath
sent
mee
to
you
.
It
is
hee
onely
,
that
is
;
as
well
because
hee
is
of
himselfe
,
without
dependance
vpon
anie
other
,
as
also
for
that
hee
is
absolutely
,
without
any
change
in
himselfe
whatsoeuer
.
As
for
vs
,
wee
so
are
,
that
,
in
a
manner
,
wee
are
not
;
because
we
neuer
continue
any
time
in
the
same
estate
,
without
some
alteration
.
If
we
could
as
plainly
see
,
and
as
certainely
iudge
of
the
inward
parts
of
a
man
,
as
wee
can
of
his
outward
countenance
,
we
should
soone
perceiue
,
that
hee
is
continually
waxing
,
or
waning
:
so
that
hardly
can
we
thinke
of
any
man
that
He
is
,
but
while
wee
are
thinking
,
hee
is
not
in
the
ende
of
our
thought
(
as
short
a
moment
as
it
is
)
altogether
the
same
,
that
he
was
in
the
beginning
thereof
.
But
our
most
glorious
Sauiour
IESVS
CHRIST
,
being
eternall
,
without
beginning
,
without
middle
,
without
end
,
is
alwaies
most
perfect●y
the
same
;
was
,
is
,
and
is
to
come
,
are
in
him
without
all
kind
of
difference
,
though
to
our
weake
capacitie
,
it
hath
pleased
him
to
vouchsafe
so
to
speake
of
himselfe
,
for
our
better
instruction
.
Come
now
,
thou
that
desirest
to
be
for
euer
,
ioyne
thy selfe
to
him
,
of
whose
daies
there
shall
neuer
be
end
.
They
,
that
by
faith
become
one
with
the
Lord
Iesus
,
shall
be
sure
to
bee
one
with
him
in
continuance
:
look
not
back
what
thou
hast
not
been
heretofore
,
but
look
forward
what
thou
shalt
be
hereafter
.
Father
[
i
](A15738-e16430-b)
i
Ioh.
17.
24
(
saith
the
sameour
Sauiour
)
I
will
that
they
,
which
thou
hast
giuen
me
,
be
with
me
euen
where
I
am
.
But
where
was
he
,
when
he
spake
this
?
In
his
humane
nature
vpon
earth
.
And
there
the
Disciples
at
that
time
were
,
as
well
as
he
.
But
by
his
God-head
,
he
was
euen
then
also
in
heauen
,
where
hee
will
haue
all
to
be
with
him
,
who
beleeue
in
him
,
[
k
](A15738-e16450-b)
k
Ioh.
3.
16
that
they
may
not
perish
,
but
haue
life
euerlasting
.
This
testimony
of
the
Euangelist
concerning
our
Sauiours
eternity
,
was
sufficient
to
stop
the
mouthes
of
those
first
Heretickes
,
and
to
settle
the
faithfull
in
the
true
beliefe
therof
.
But
Satan
(
not
discouraged
by
this
fayle
)
[
l
](A15738-e16480-b)
l
Anno.
290
som
200.
years
after
,
stirred
vp
the
turbulent
&
pestilent
spirit
of
Arius
,
a
man
of
Alexandria
in
Egypt
,
to
call
the
Godhead
of
our
Sauiour
again
in
question
.
It
is
Father
.
The
Word
,
that
became
flesh
,
shewed
himselfe
by
his
glory
,
to
be
the
Sonne
of
God
.
Is
it
not
the
Word
,
of
whom
it
followeth
;
The
onely
begotten
Sonne
,
which
is
in
the
bosome
of
the
Father
,
hath
manifested
God
vnto
vs
?
By
the
Word
all
things
were
made
.
By
the
Sonne
(
[
u
](A15738-e16580-b)
u
Heb.
1.
1.
3
sayth
the
Apostle
)
He
made
the
world
.
And
againe
,
[
x
](A15738-e16600-b)
x
Col.
1.
16
By
him
were
al
things
created
,
which
are
in
heauen
&
which
are
in
earth
.
What
neede
more
words
?
Our
Euangelist
sheweth
through
the
whole
Gospel
,
that
he
speaketh
of
no
other
word
,
then
the
Sonne
of
God
.
These
things
are
written
(
[
y
](A15738-e16630-b)
y
Ioh.
20.
31
sayth
hee
)
that
ye
might
beleeue
that
IESVS
is
the
CHRIST
,
the
Sonne
of
God
.
Leaue
we
therfore
these
shifting
blasphemies
,
&
let
vs
labour
to
settle
our
harts
in
the
assured
belief
of
our
Sauiour
Christs
diuine
eternity
.
To
which
purpose
,
it
shal
be
sufficient
for
vs
to
remember
that
,
which
we
heard
ere
while
out
of
the
[
*
](A15738-e16680-b)
*
Psal.
102.
27
Psalme
.
Thou
art
the
same
,
and
thy
yeares
shall
not
faile
:
&
that
testimony
of
Christ
himself
,
[
a
](A15738-e16700-b)
a
Reuelat.
1.
8
I
am
A
&
Ω
the
beginning
,
and
the
ending
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
,
euen
the
Almighty
.
What
can
the
sottish
heathen
,
the
stubborn
Iews
,
or
the
brutish
Turks
now
say
?
Come
ye
that
deride
,
and
persecute
the
true
religion
of
the
Lord
Iesus
;
you
great
wisards
,
that
despise
all
men
as
barbarous
,
in
comparison
of
your selues
.
Are
not
you
they
that
worship
stocks
and
stones
,
instead
of
the
true
God
?
Are
not
the
Parents
of
your
greatest
,
and
auntientest
gods
,
easily
to
be
knowen
,
&
named
?
I
am
ashamed
to
speak
it
,
but
your
folly
wil
not
suffer
it self
to
be
hidden
;
[
b
](A15738-e16730-b)
b
Tertullian
in
Apolog.
cap.
25
Were
not
the
sepulchers
,
&
graues
of
your
soueraign
god
Iupiter
,
&
the
rest
to
be
seene
,
for
many
years
,
by
all
men
,
when
you
sottishly
honoured
them
for
gods
in
heauen
,
whose
carcases
lay
rotting
amongst
you
in
the
earth
?
But
our
God
is
eternall
,
without
beginning
,
without
middle
,
without
ending
.
He
became
man
in
time
;
he
was
God
before
all
time
:
he
died
&
was
buried
.
But
he
ouercame
death
,
&
rose
again
,
&
ascended
(
in
his
body
)
visibly
vp
to
heauen
.
Look
not
my
brethren
,
that
I
should
discourse
at
large
of
these
matters
;
I
haue
bin
too
long
already
,
and
I
shall
haue
fitter
opportunitie
hereafter
,
if
God
wil.
Let
the
Iewes
with
all
their
malice
,
&
the
Romans
with
all
their
power
,
deuise
what
vntruths
,
&
practise
whatsoeuer
cruelty
they
are
able
;
our
God
sitteth
in
heauen
,
and
laugheth
them
to
scorne
,
causing
his
religion
to
continue
in
despight
of
both
,
and
thereby
assuring
vs
of
his
owne
eternall
being
for
euer
and
euer
.
As
for
the
Mahometan
;
though
hee
be
incredibly
shamelesse
in
lyes
,
&
blasphemies
:
yet
hee
is
driuen
to
confesse
,
&
that
often
,
in
his
sensless
Alcoran
,
that
Iesus
our
God
,
was
holy
&
vertuous
,
wonderful
in
miracles
,
&
a
great
Prophet
of
the
Lord
.
Would
the
wretch
Mahomet
haue
yielded
so
much
to
our
Sauiour
,
if
euidence
of
truth
,
continued
so
powerfully
,
had
not
wrung
it
out
of
him
?
But
how
could
he
be
holy
,
or
not
most
prophane
,
if
hee
made
himselfe
the
Sonne
of
God
,
and
were
not
?
we
should
be
as
voide
of
sense
,
as
his
absurde
Alcoran
,
if
wee
should
(
vpon
his
words
)
doubt
of
the
holy
Euangelists
credite
and
doctrine
,
that
had
been
so
many
hundreds
of
yeares
continued
,
and
confirmed
by
so
many
glorious
Martyrs
with
their
bloud
,
and
maintaitained
against
all
the
wisdom
,
&
power
of
the
world
before
Mahomet
was
euer
heard
of
.
And
yet
what
brings
he
,
but
ignorance
,
and
impudency
against
the
eternitie
of
our
blessed
Sauiour
?
All
he
can
say
is
this
,
that
if
God
haue
a
Son
,
he
must
needes
haue
a
Wifeto
;
not
vnderstanding
,
in
his
wilful
ignorance
,
that
the
Lord
God
hath
no
more
neede
of
a
Wife
to
the
begetting
of
his
Sonne
,
then
of
hands
to
the
making
of
this
world
.
Yea
,
if
comparison
might
bee
made
,
it
is
easier
for
God
to
beget
a
Sonne
like
himselfe
,
which
is
naturall
to
him
;
then
to
make
the
World
,
which
dependeth
vpon
his
will
,
and
hath
no
other
necessity
of
being
.
Thus
wee
are
faine
to
speake
,
according
to
our
poore
vnderstanding
:
wee
knowe
that
God
hath
a
Sonne
;
how
,
himselfe
knoweth
.
As
for
the
Iewes
,
we
will
send
them
to
be
taught
of
their
owne
country-man
Iohn
the
Baptist
;
whome
they
worthily
magnifie
,
as
a
man
sent
from
God
.
He
it
is
[
d
](A15738-e16800-b)
d
Ioh.
1.
27
(
sayth
Iohn
,
of
our
Sauiour
)
that
commeth
after
me
,
which
was
before
me
,
whose
shoo-latchet
,
I
am
not
worthy
to
vnloose
.
But
if
their
owne
long
continued
and
greeuous
calamity
,
with
the
destruction
of
their
owne
City
and
Temple
,
in
which
they
trusted
,
be
not
of
force
to
draw
them
from
the
blasphemous
errors
of
their
wicked
ancestors
,
surely
there
is
no
possibility
for
any
man
to
perswade
them
.
Therefore
we
will
leaue
them
to
the
gracious
mercie
of
God
,
to
be
conuerted
to
the
truth
,
in
his
good
time
,
[
e
](A15738-e16830-b)
e
Phil.
3.
21.
By
that
mighty
power
,
by
which
he
is
able
to
subdue
all
things
vnto
himselfe
;
and
commend
our selues
to
his
fatherly
blessing
,
that
we
may
bee
strengthened
in
faith
against
all
the
assaults
,
and
practises
of
Satan
,
and
his
instruments
,
and
may
neuer
doubt
of
the
eternity
of
our
most
glorious
Sauiour
;
but
alwayes
ascribe
to
him
with
his
Father
,
and
the
holy
Spirit
,
one
true
,
immortal
,
inuisible
and
onely
wise
God
,
all
glorie
,
power
,
obedience
,
and
thanksgiuing
,
for
euer
and
euer
,
Amen
.
THE
SECOND
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Iohn
,
1.
Verse
,
1.
2.
1.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
2.
The
same
was
in
the
beginning
with
God
.
IT
is
generally
thought
,
and
I
thinke
not
vntruly
,
that
the
blasphemous
heresies
of
[
f
](A15738-e16960-b)
f
Anno
,
85
Ebion
,
and
[
g
](A15738-e16980-b)
g
Anno
95
Cerinthus
(
who
denyed
that
our
Sauiour
was
God
,
or
had
anie
being
,
before
he
tooke
flesh
of
the
holy
Virgine
his
mother
)
was
one
especiall
occasion
of
writing
this
Gospell
.
To
root
out
that
impious
conceit
,
and
to
establish
the
faithful
in
an
assured
beliefe
of
our
blessed
Sauiours
eternall
God-head
,
our
Euangelist
,
truly
,
and
with
Apostolicall
authority
affirmeth
,
that
the
Word
was
in
the
beginning
.
Neither
doth
he
content
himselfe
therewithall
:
but
for
the
further
instruction
of
them
that
belieue
,
hee
addes
,
that
The
Word
was
with
God
,
and
was
God
,
yea
that
The
same
Word
was
in
the
beginning
with
GOD
.
The
first
point
of
our
Sauiours
eternitie
,
was
expounded
(
as
it
pleased
God
to
enhable
mee
)
in
my
former
exercise
:
I
am
now
(
by
his
gracious
assistance
)
to
goe
forwarde
with
that
,
which
followes
;
The
Word
was
with
God
.
Wherein
for
the
words
themselues
,
first
wee
must
enquire
,
what
is
meant
by
God
,
then
what
the
Euangelist
woulde
teach
vs
,
when
hee
sayth
,
The
Word
was
with
God
.
1.
[
h
](A15738-e17070-b)
h
Orig.
in
Ioa.
lib.
2.
Chrysost.
in
Ioan.
hom.
2
God
,
when
the
word
is
properly
taken
,
not
applied
to
a
creature
,
signifieth
either
the
Diuine
nature
in
all
three
persons
,
The
Father
,
the
Sonne
,
and
the
holy
Ghost
,
or
only
the
first
of
the
three
,
The
Father
.
Examples
of
the
former
are
in
euerie
leafe
,
and
page
of
the
Scripture
.
Let
vs
alleage
one
or
two
out
of
this
Gospell
.
[
i
](A15738-e17120-b)
i
Ioh
4.
24
God
is
a
spirit
.
Not
God
the
Father
onely
:
but
the
Sonne
also
,
and
the
holy
Ghost
.
For
this
spiritualnesse
is
a
propertie
of
the
diuine
nature
,
not
of
anie
one
person
therein
:
else
should
not
the
other
two
bee
spirituall
.
The
[
k
](A15738-e17180-b)
k
Ioh.
16.
2.
time
shall
come
,
that
whosoeuer
killeth
you
,
will
thinke
,
he
doth
God
seruice
.
Surely
no
man
,
that
killeth
Christians
,
for
beleeuing
in
CHRIST
IESVS
,
can
thinke
hee
doth
seruice
to
the
Trinity
.
For
our
Sauiour
CHRIST
is
one
of
the
three
.
But
the
idolatrous
heathen
,
and
the
superstitious
Iewes
make
accompt
,
that
they
performe
acceptable
seruice
to
God
,
namely
to
the
diuine
nature
,
when
they
destroy
them
,
that
acknowledge
the
three
persons
to
bee
one
God
,
or
deny
that
there
are
more
Gods
then
one
,
or
worshippe
our
Sauiour
Christ
as
God
.
Of
the
later
,
the
old
Testament
affords
vs
few
examples
or
none
,
the
new
very
many
:
and
to
make
short
,
wheresoeuer
God
and
the
Sonne
or
Iesus
Christ
are
mentioned
together
,
there
by
God
,
the
Father
is
signified
.
[
l
](A15738-e17230-b)
l
Ioh.
3.
16
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
Sonne
;
God
?
what
?
not
the
diuine
nature
.
For
that
hath
no
Son
to
giue
:
else
should
the
second
person
haue
a
Sonne
,
and
the
third
to
;
because
both
the
Sonne
and
the
holie
Ghost
are
the
diuine
nature
or
God
,
no
lesse
then
the
Father
.
But
euery
mans
owne
reason
teacheth
him
,
that
the
Sonne
is
the
Fathers
Sonne
.
So
that
by
God
,
which
gaue
his
Sonne
,
God
the
Father
is
vnderstood
.
The
same
Father
is
also
meant
by
the
name
of
God
,
when
hee
is
mentioned
with
Christ
.
[
m
](A15738-e17290-b)
m
Rom.
1.
8
I
thanke
my
God
(
sayth
the
Apostle
)
through
IESVS
CHRIST
,
euen
him
,
whom
in
the
next
Verse
before
he
had
called
God
our
Father
;
God
is
my
witnessewhome
I
serue
with
my
spirit
in
the
Gospell
of
his
Sonne
.
Of
the
same
kinde
are
all
those
places
,
where
there
is
any
mention
of
praying
to
God
,
in
,
or
thorough
CHRIST
.
For
,
to
him
hath
our
Sauiour
taught
vs
to
pray
.
[
n
](A15738-e17360-b)
n
Luke
,
11.
2
When
yee
pray
saie
,
Our
Father
which
art
in
heauen
,
[
o
](A15738-e17390-b)
o
Ioh.
16.
23
Whatsoeuer
yee
aske
the
Father
in
my
name
hee
will
giue
it
you
.
Now
let
vs
see
,
in
whether
of
these
two
significations
the
word
God
is
to
bee
taken
,
in
this
place
.
Surelie
,
not
in
the
former
,
because
then
The
Word
should
haue
beene
with
himselfe
:
which
is
no
reasonable
speech
.
For
who
vnderstands
not
,
that
euery
thing
which
is
said
to
be
with
an
other
,
is
diuerse
from
that
,
with
which
it
is
sayde
to
bee
?
Therefore
if
the
Word
werewith
God
;
the
Word
was
not
God
.
But
the
Euangelist
directly
auoucheth
,
that
the
Word
was
God
:
What
remaines
then
,
if
by
God
wee
will
haue
the
Diuine
nature
to
bee
meant
,
but
that
wee
must
confesse
,
there
are
two
Gods
?
The
Word
,
and
hee
,
with
whom
the
Word
was
.
But
it
is
certaine
in
Religion
and
reason
,
that
there
is
but
one
God
.
And
therefore
God
may
not
at
any
hand
bee
conceiued
in
this
place
to
bee
put
for
the
Diuine
Nature
or
Godhead
.
If
it
seeme
to
any
man
,
that
the
Word
may
bee
sayd
to
be
with
God
,
though
it
be
God
,
as
a
mans
soule
is
said
to
be
with
him
,
whose
soule
it
is
;
[
p
](A15738-e17500-b)
p
August
.
de
Trinit.
lib.
6.
cap
2.
I
must
desire
him
to
consider
,
that
the
reason
is
not
alike
.
For
the
soule
is
part
of
the
man
,
with
whome
it
is
sayd
to
be
;
but
the
word
is
not
part
of
the
diuine
nature
:
which
is
most
simple
,
and
free
from
all
kinde
of
composition
.
It
is
easie
then
for
any
man
to
conclude
,
that
God
in
this
part
of
the
Verse
,
is
the
first
person
in
the
Trinitie
,
God
the
Father
.
And
that
it
may
the
rather
appeare
,
vnto
vs
,
that
wee
rightly
vnderstand
and
expound
the
Euangelist
,
we
haue
his
owne
warrant
;
where
speaking
of
the
same
our
blessed
Sauiour
,
hee
sayth
of
him
,
that
[
q
](A15738-e17530-b)
q
1.
Ioh.
1.
2
Hee
was
with
the
Father
:
I
forbeare
to
enlarge
the
matter
.
Euery
man
may
easily
perceiue
that
our
Euange.
list
handles
the
same
point
in
both
places
,
that
hee
need
not
doubt
,
but
that
God
,
[
r
](A15738-e17550-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
whom
the
Word
was
,
is
God
the
Father
.
What
shall
we
say
then
of
that
collection
,
that
some
make
vpon
the
Article
,
which
is
vsed
by
the
Euangelist
,
in
the
Greeke
?
He
saith
not
simply
,
God
(
say
these
men
)
but
The
God
,
giuing
vs
thereby
to
vnderstand
,
that
our
Sauiour
was
with
the
true
God
;
not
with
him
who
was
God
,
but
onely
by
fauour
,
and
not
also
by
nature
.
That
,
they
say
concerning
God
,
is
true
and
certaine
.
But
we
haue
learned
,
that
the
person
is
there
signified
,
and
not
the
nature
.
And
therefore
it
coulde
not
bee
the
Euangelists
meaning
to
note
vnto
vs
the
truth
of
the
diuine
nature
by
that
article
.
Neither
(
I
thinke
)
was
there
euer
any
heretick
found
,
who
denied
that
God
,
with
whome
the
word
is
said
to
haue
bin
,
was
God
by
nature
;
what
then
meaneth
the
article
?
Doubtless
,
either
it
is
added
only
according
to
the
custome
of
the
greeke
tongue
,
wherof
there
are
infinite
examples
in
all
authors
,
and
namely
in
the
new
Testament
;
or
els
(
if
any
thing
were
intended
by
it
)
the
Euangelist
meant
to
shew
,
that
in
this
clause
of
the
sentence
he
put
the
word
God
in
another
sense
,
then
hee
doth
in
the
clause
following
,
where
the
article
is
omitted
:
but
I
rather
perswade
my selfe
,
that
there
is
nothing
intended
therin
by
the
holy
Ghost
;
but
the
manner
of
speech
obserued
,
according
to
the
nature
of
the
language
.
Some
man
perhaps
will
yet
farder
demand
,
why
the
Euangelist
did
not
speak
plainly
,
as
he
meant
,
and
call
him
the
Father
,
rather
then
God
.
To
whom
I
answer
,
that
the
Euangelist
,
hauing
in
the
former
part
named
The
Word
,
and
not
The
Sonne
,
doth
here
more
fitlie
mention
God
,
then
the
Father
.
For
so
the
nature
of
the
things
seemes
to
require
;
The
Sonne
of
the
Father
,
the
Word
of
God
.
Besides
,
it
helpes
that
elegancie
,
which
the
holy
Ghost
vseth
in
this
place
,
making
the
last
word
of
the
former
clause
,
the
first
of
the
later
.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
God
was
the
Word
.
For
so
lie
the
words
in
the
Greeke
,
whereof
anone
.
Now
if
in
the
second
clause
,
hee
had
sayde
,
The
Word
was
with
the
Father
,
the
grace
of
the
speech
had
beene
lost
,
because
he
could
not
haue
repeated
the
word
in
the
beginning
of
the
clause
,
that
followes
.
For
it
cannot
be
truely
said
,
that
the
Father
is
the
Word
,
or
the
Word
the
Father
:
but
to
say
,
God
was
the
the
Word
,
is
a
true
and
an
elegant
speech
.
What
if
we
adde
hereunto
,
that
in
the
olde
Testament
,
where
the
Messiah
is
spoken
of
,
there
(
ordinarily
)
not
the
Father
,
but
God
is
named
?
when
the
first
inkling
of
the
promise
was
giuen
,
who
gaue
it
but
God
?
Then
[
f
](A15738-e17680-b)
f
Gen.
3.
14.
15
the
Lord
God
said
to
the
Serpent
.
Come
to
the
expresse
making
of
the
promise
,
to
which
the
holy
Ghost
calls
vs
,
[
t
](A15738-e17700-b)
t
Rom.
4.
13.
16
Ga●
.
3.
14.
16
when
he
speaks
of
the
promise
by
name
,
and
which
[
u
](A15738-e17710-b)
u
Gal.
3.
8
the
Apostle
Paul
tearmes
the
preaching
of
the
Gospell
:
Was
it
not
God
that
said
to
Abraham
,
[
x
](A15738-e17760-b)
x
Gen.
12.
1.
3
In
thee
shal
all
the
families
of
the
earth
be
blessed
?
To
be
short
look
from
the
beginning
of
Genesis
to
the
end
of
Malachy
,
and
see
how
often
you
finde
any
distinct
mention
of
the
first
person
,
vnder
the
name
of
the
Father
.
Therefore
he
that
made
choise
of
such
a
name
for
our
Sauiour
CHRIST
,
as
hee
was
well
knowen
by
,
among
the
Iewes
,
could
not
doe
better
,
then
by
the
like
wisdom
,
so
to
speak
of
God
the
Father
,
as
his
speech
might
bee
best
approued
,
and
vnderstood
.
God
then
,
in
this
second
part
of
the
verse
,
signifies
The
Father
.
But
what
is
the
Euangelists
meaning
when
hee
sayth
,
The
Word
was
with
God
?
What
is
it
to
bee
with
the
Father
?
Manie
and
diuers
haue
beene
the
coniectures
of
the
learned
,
concerning
this
matter
.
That
the
vnity
of
nature
in
the
Father
,
and
the
Sonne
,
was
hereby
signified
.
But
that
is
sufficiently
manifest
,
by
the
last
clause
,
where
the
Word
is
affirmed
to
bee
God
For
seeing
there
can
bee
but
one
God
,
and
that
the
Sonne
is
auouched
to
bee
God
,
as
well
as
the
Father
,
who
sees
not
,
that
they
are
both
one
and
the
same
God
,
and
so
all
one
in
their
diuine
nature
?
But
this
and
most
of
the
other
opinions
,
which
I
will
not
trouble
you
withall
in
this
kinde
of
exercise
,
are
rather
consequents
that
follow
vpon
that
,
which
our
Euangelist
intended
,
then
the
verie
point
it selfe
,
which
hee
did
intende
.
First
therefore
let
vs
search
out
the
principall
drift
of
these
words
,
and
afterwarde
as
neede
shall
bee
,
pursue
those
points
,
that
are
necessary
.
What
may
then
bee
the
sense
of
this
word
with
?
what
shoulde
wee
seeke
farre
?
[
y
](A15738-e17840-b)
y
Basil
.
homil.
in
haec
verba
.
take
it
as
it
commonly
signifies
,
and
it
will
agree
with
Saint
Iohns
occasion
and
purpose
.
Hee
had
sayde
in
the
former
wordes
that
The
Word
had
alreadie
his
beeing
,
when
all
things
,
that
euer
were
created
,
began
first
to
bee
.
What
would
a
man
reasonably
doubt
of
heereupon
?
Was
the
Word
before
the
world
,
before
the
creation
,
before
there
was
anie
time
or
place
,
wherein
hee
might
bee
?
where
was
he
then
?
To
this
,
our
Euangelist
answeres
plainly
and
readily
.
The
Word
was
with
God
.
As
if
hee
should
haue
saide
:
Doe
you
doubt
whether
the
Word
were
in
the
beginning
or
no
,
because
you
cannot
imagine
,
where
hee
should
bee
,
when
as
yet
there
was
no
world
to
be
in
?
Can
you
conceiue
,
that
God
was
,
who
is
the
Father
of
the
Word
?
Looke
then
where
hee
was
,
and
there
was
the
Word
.
For
the
Word
was
with
God
.
Euen
as
the
inwarde
conception
or
word
,
which
the
vnderstanding
of
man
frameth
within
him
,
is
with
the
man
,
where
hee
is
:
so
the
Word
of
God
,
is
with
God
.
This
I
take
to
bee
the
plaine
and
certaine
meaning
of
the
Euangelist
,
and
that
according
to
the
true
iudgement
of
some
auntient
and
later
writers
.
Here
Arius
bestirres
himselfe
,
and
hearing
that
our
Sauiour
The
Word
was
with
God
,
hee
dreames
,
that
Hee
was
nothing
else
,
but
a
created
Spirit
,
created
indeede
before
the
world
,
but
yet
created
;
as
(
sayth
hee
)
it
may
euidently
bee
gathered
,
because
The
Word
being
with
God
,
was
not
God
,
with
whom
he
was
.
Who
is
so
blind
,
as
hee
,
that
wilfully
refuseth
to
see
?
Euery
childe
can
answer
Arius
,
that
The
Word
was
not
God
the
Father
,
with
whome
hee
is
sayde
to
haue
beene
:
yet
was
the
same
God
:
distinct
in
person
,
all
one
in
nature
:
so
then
hee
was
truely
with
the
Father
,
as
another
Giue
mee
leaue
heere
,
I
pray
you
,
to
beginne
a
short
examination
,
and
refutation
of
our
Rhemists
annotations
,
vpon
their
Testament
;
I
will
take
them
in
my
waie
,
as
I
goe
,
from
verse
to
verse
.
[
*
](A15738-e17980-b)
*
Genebrard
.
d●
Trinit.
lib.
1.
Lindan
.
dialog
2.
Petrus
Cams
le
Ioa.
Baptista
in
praesat
.
Some
of
the
Papists
,
of
more
reading
then
iudgement
,
raysed
a
slaunder
of
Caluine
,
as
a
blasphemer
,
because
hee
denved
CHRIST
to
bee
God
of
God
the
Father
,
and
affirmed
,
that
being
Iehouah
,
hee
was
,
in
that
respect
,
of
himselfe
.
This
our
Rhemists
lay
hold
on
,
and
boldly
enough
censure
him
for
blasphemy
.
I
haue
no
purpose
to
dispute
the
question
with
them
;
neyther
indeede
,
do
they
so
much
as
offer
,
eyther
to
refute
Caluines
opinion
,
or
to
confirm
their
own
.
If
shal
be
enough
therfore
to
controll
their
malapertnesse
,
and
to
ouer-waigh
their
presumption
,
that
[
a
](A15738-e18020-b)
a
Bellarm.
tom.
1
de
Chrisio
.
lib.
2.
cap.
19.
Cardinall
Bellarmine
,
where
he
disputes
the
point
of
set
purpose
,
after
he
had
considered
all
that
the
authours
of
that
slander
bring
out
of
Caluin
,
and
examined
Caluins
writings
himselfe
,
refuseth
to
condemne
him
of
anie
such
heresie
,
as
Genebrard
,
Lindan
,
Canisius
,
and
these
Rhemists
charge
him
withall
.
Yea
,
hee
proceedes
to
alleage
proofe
out
of
Caluin
,
that
hee
conceiued
truely
,
and
writ
accordingly
,
of
our
Sauiour
Christs
diuine
nature
and
person
.
The
summe
of
that
which
Caluine
holdes
touching
this
point
,
is
thus
deliuered
by
Bellarmine
:
that
our
Sauiours
diuine
nature
is
so
of
himselfe
,
that
if
you
remoue
from
the
Son
,
all
relation
to
the
Father
,
there
will
remaine
nothing
,
but
the
diuine
essence
,
which
is
of
it selfe
.
That
is
,
in
playne
wordes
,
If
you
consider
our
Sauiour
as
GOD
onely
,
not
as
the
Sonne
,
hee
is
not
of
the
Father
,
but
of
himselfe
.
This
is
that
daungerous
heresie
,
for
which
our
iudicious
Rhemists
haue
giuen
sentence
against
Caluine
,
as
a
blasphemer
.
Bellarmine
cleares
him
of
the
fault
,
and
condemnes
onely
the
tearmes
,
wherein
hee
deliuers
his
minde
.
But
it
were
easie
to
iustifie
both
the
one
,
and
the
other
,
by
the
writings
of
[
b
](A15738-e18130-b)
b
See
Thom.
de
error
.
Graec.
cap.
4.
Guliel
.
Occham
.
Centilog
.
Theolog.
conclus.
62
Holkot
in
detec
.
q.
5.
art.
2.
ad
6.
contra
1.
concl
.
&
q.
10.
art.
3.
the
most
subtill
Schoolemen
,
if
it
were
fit
for
this
place
,
and
auditory
.
In
priuate
I
will
bee
readie
to
giue
anie
man
satisfaction
.
But
to
leaue
these
matters
whereinto
the
peruerseness
of
men
hath
drawn
vs
,
&
to
return
to
the
Euangelists
purpose
:
It
is
to
be
held
for
an
vndoubted
truth
in
diuinity
,
that
our
Sauiour
,
the
Word
,
was
with
God
before
the
beginning
of
the
world
:
will
you
heare
him
say
as
much
of
himselfe
.
[
c
](A15738-e18160-b)
c
prouer.
8.
27
Ver.
29.
30
When
he
prepared
the
heauens
,
I
was
there
:
when
hee
set
the
compasse
vpon
the
deepe
.
A
little
after
,
when
hee
appointed
the
foundations
of
the
earth
,
then
was
I
with
him
;
Not
onely
reioycing
to
see
the
glory
of
God
his
Father
,
but
beeing
himselfe
full
possesser
of
that
glory
:
which
shone
so
bright
,
that
when
he
came
into
the
world
,
ouer-shadowed
with
the
darkenes
of
our
humane
nature
,
yet
all
the
Angels
of
God
discerned
it
,
and
[
d
](A15738-e18190-b)
d
Heb.
6.
1.
fell
downe
to
worship
him
.
The
comfort
of
a
poore
distressed
soule
is
in
[
e
](A15738-e18210-b)
e
1.
Cor.
2.
2.
Iesus
Christ
crucified
:
But
the
glory
of
a
Christian
is
in
Iesus
Christ
reigning
with
God
his
Father
.
Therefore
when
the
ende
of
his
life
approached
,
[
f
](A15738-e18220-b)
f
Iohn
17.
24.
He
prayed
that
all
which
his
Father
had
giuen
him
,
might
be
euen
where
he
was
,
that
they
might
behold
his
glory
,
which
God
had
giuen
him
.
But
what
glory
meanes
he
?
Any
new
honour
of
late
vouch
saf't
him
?
No
,
no.
It
is
the
same
glory
,
which
he
alwayes
had
,
and
shall
haue
.
Glorifie
me
thou
Father
,
with
thine
owne
selfe
,
with
the
glory
,
which
I
had
with
thee
,
before
the
world
was
.
Let
mee
speake
now
to
thee
poore
soule
whosoeuer
thou
art
,
that
findest
thy selfe
grieuously
vexed
,
and
daungerously
assaulted
by
Sathan
,
concerning
these
great
mysteries
of
Religion
:
would
hee
haue
thee
doubt
,
whether
our
blessed
Sauiour
was
before
his
mother
or
no
?
The
holy
Ghost
assures
thee
by
the
penne
of
our
Euangeiist
,
that
The
word
was
in
the
beginning
.
Doth
he
presse
thee
farther
,
to
tell
him
,
where
he
was
,
as
if
he
could
not
be
,
because
there
was
no
world
for
him
to
be
in
?
Herein
also
the
wisedome
of
God
,
hath
preuented
him
.
The
Word
was
with
God
.
Thou
art
perswaded
assuredly
,
that
God
was
before
the
world
:
else
,
how
should
hee
haue
created
the
world
?
Canst
thou
tell
me
where
he
was
?
or
doest
thou
thinke
hee
is
any
where
now
,
where
hee
was
not
then
?
This
goodly
frame
of
the
world
,
which
thou
beholdest
,
and
wonderest
at
,
not
without
great
cause
,
is
not
any
new
house
built
for
God
to
dwell
in
;
but
a
faire
peece
of
workemanship
,
that
thou
mightest
see
a
little
shadow
of
the
workemans
skill
,
power
and
glory
.
God
is
a
Spirit
,
infinite
in
all
perfections
,
that
cannot
remooue
from
one
place
to
another
,
because
hee
is
euery
where
.
If
thou
canst
beleeue
these
things
,
which
the
very
light
of
Nature
can
teach
thee
,
thou
hast
wherewithall
readily
to
answere
Satan
;
The
Word
was
with
God
.
If
thou
Satan
,
dar'st
not
,
nor
canst
for
very
shame
deny
or
doubt
that
God
was
before
the
foundations
of
the
world
were
layd
;
where
thou
seest
God
,
I
see
the
Word
my
appointed
Sauiour
with
him
.
This
I
take
to
be
the
true
&
natural
sense
of
the
words
,
and
the
very
proper
meaning
of
our
holy
Euangelist
,
S.
Iohn
.
Now
let
vs
adde
the
other
obseruations
,
rather
then
interpretations
:
which
,
as
before
I
signified
,
are
not
directly
intended
,
but
necessarily
followe
vppon
the
former
doctrine
.
And
first
we
will
consider
that
,
which
shewes
our
Sauiours
Diuine
Nature
:
then
we
will
deliuer
those
poyntes
,
which
concerne
his
person
;
both
,
shortly
,
and
plainely
,
as
it
shall
please
God
to
vouchsafe
assistance
.
Now
the
Diuine
Nature
or
Godhead
of
our
Sauiour
Christ
appeares
in
this
,
that
being
with
God
,
when
as
yet
there
neuer
had
bin
any
thing
created
,
he
culd
be
no
other
,
but
God
.
For
how
is
it
possible
,
that
when
there
is
nothing
but
God
,
that
,
which
is
then
,
should
not
bee
God
?
If
you
say
with
Arius
,
that
hee
was
created
;
you
deny
that
the
beginning
of
all
creation
is
truely
described
by
Moses
when
he
saith
,
[
g
](A15738-e18340-b)
g
Gen.
1.
1.
In
the
beginning
God
created
heauen
and
earth
.
For
if
that
you
say
bee
true
,
the
most
excellent
part
of
the
creation
was
already
past
,
namely
the
making
of
him
,
by
whom
all
these
things
afterward
were
created
.
Who
taught
this
strange
Diuinity
?
Where
is
any
such
thing
recorded
in
any
part
of
Scripture
?
Who
is
so
shamelesse
,
as
to
say
he
hath
it
by
reuelation
?
Who
so
senselesse
as
to
beleeue
him
,
that
will
say
so
?
This
is
our
wisedome
,
to
know
what
it
hath
pleased
God
to
reueale
to
vs
in
the
Scripture
,
either
expresly
,
or
by
consequence
,
and
to
accompt
nothing
else
a
matter
necessary
to
bee
beleeued
.
So
then
,
when
we
read
or
heare
that
our
Sauiour
was
with
God
,
wee
learne
thereby
,
that
hee
is
himselfe
God
.
For
what
can
be
bee
but
God
,
that
had
his
being
before
,
and
without
all
creation
?
The
word
perhaps
troubles
thee
,
because
he
is
said
to
haue
beene
with
God
,
and
therefore
as
it
may
seeme
,
not
God
,
but
an
other
.
An
other
?
Thou
saiest
well
.
[
h
](A15738-e18380-b)
h
Tertullian
.
contra
Praxeam
cap.
8.
For
hee
is
indeede
in
person
(
as
I
aunswered
once
before
)
another
.
But
where
thou
saiest
not
God
,
thou
●rt
deceiued
,
vnlesse
by
God
thou
vnderstand
the
person
of
the
Father
.
With
God
signifies
distinction
of
person
,
not
diuersitie
of
Nature
.
Therefore
ⁱ
some
learned
Diuines
,
by
with
,
thinke
the
holy
Ghost
meant
to
note
his
coniunction
with
[
k
](A15738-e18440-b)
k
Iohn
1.
18.
The
onely
begotten
Sonne
,
is
said
to
bee
in
the
bosome
of
the
Father
,
and
that
[
l
](A15738-e18470-b)
l
Ioh.
14.
10.
11
Chapter
14.
I
am
in
the
Father
,
and
the
Father
in
me
;
yea
[
m
](A15738-e18490-b)
m
Epiphan.
●aeres
.
93.
saith
one
,
He
is
so
with
God
,
that
hee
is
in
the
substance
of
God
,
and
his
very
nature
.
Wherfore
if
at
any
time
thou
beest
disquieted
by
the
word
with
,
as
if
it
●mplied
some
difference
betwixt
God
and
the
Word
,
remember
that
God
signifies
the
person
of
the
Father
,
from
whom
the
Sonne
is
truly
and
really
distinguisht
;
●et
not
by
the
nature
of
his
Godhead
,
which
is
one
in
both
,
but
by
the
property
of
his
being
the
Sonne
,
in
which
the
Father
and
hee
are
alwayes
not
one
but
two
:
●he
one
the
Father
,
the
other
the
Sonne
.
And
this
last
point
,
concerning
our
Sauiour
Christs
person
,
[
n
](A15738-e18530-b)
n
Tertullian
.
contra
Praxeam
cap.
12.
is
manifestly
,
&
vndoubtedly
prooued
by
this
part
of
the
verse
.
For
it
cannot
bee
imagined
,
that
any
thing
beeing
in
all
respects
,
one
and
the
same
,
should
bee
saide
to
bee
with
it selfe
,
or
in
it selfe
.
The
word
was
with
God
:
If
there
be
no
distinction
betwixt
the
word
&
God
,
how
can
it
be
conceiued
that
the
word
was
with
God
?
I
shall
neede
to
spend
the
lesse
time
and
paines
in
this
matter
,
because
none
but
[
o
](A15738-e18580-b)
o
August
.
de
haer.
cap.
4.
the
Sabellians
,
euer
made
question
of
it
.
They
deceiued
themselues
and
other
men
,
with
an
vnlikely
fancy
,
against
euidence
of
Scripture
,
that
God
was
but
one
person
;
called
in
diuers
respects
,
sometimes
the
Father
,
sometimes
the
Sonne
,
&
sometimes
the
holy
Ghost
.
But
what
respect
can
make
this
speech
reasonable
,
if
there
be
but
one
person
in
the
Godhead
?
Let
vs
consider
the
point
a
little
better
.
Dauid
was
in
regard
of
his
gouernment
a
king
,
in
respect
of
his
sonne
Salomon
a
father
,
in
relation
to
his
wife
Bersheba
an
husband
,
for
his
generall
nature
a
man
.
May
I
say
of
him
,
because
of
these
diuers
respects
,
that
the
father
of
Saelomon
,
was
with
Dauid
;
or
with
the
man
,
meaning
Dauid
?
Would
not
a
man
laugh
at
the
absurditie
of
such
a
speech
?
It
cannot
be
then
,
but
that
hee
,
which
was
with
God
,
was
really
distinct
,
or
was
truely
and
indeed
another
from
him
,
with
whom
hee
was
.
No
respect
will
free
the
speech
from
a
iust
imputation
of
absurditie
,
if
the
partie
spoken
of
,
bee
one
and
the
same
,
as
well
for
person
,
as
for
nature
.
I
reserue
the
farder
handling
of
this
matter
till
I
come
to
the
end
of
the
verse
following
,
where
I
purpose
if
it
please
God
,
to
deliuer
the
doctrine
of
the
holy
Trinitie
.
It
may
also
farder
be
gathered
,
that
the
Euangelist
in
saying
,
The
word
was
with
God
,
would
haue
vs
to
vnderstand
,
that
he
,
[
p
](A15738-e18670-b)
p
Gal.
4.
4.
which
,
in
the
fulnesse
of
time
appointed
by
God
,
tooke
flesh
of
the
Virgin
Mary
,
was
till
that
time
with
God
,
though
vnseene
and
vnknowen
to
the
world
;
not
as
if
he
were
not
there
still
,
(
for
euen
while
he
was
here
vpon
the
earth
,
he
was
also
at
the
same
time
continually
in
heauen
;
[
q
](A15738-e18690-b)
q
Ioh.
3.
13.
&
17.
23.
The
Sonne
of
man
,
which
is
in
heauen
:
and
I
will
that
they
be
,
where
I
am
)
but
because
he
came
into
the
world
,
where
before
he
had
not
beene
in
the
nature
of
man
.
Heereto
belongeth
that
,
which
is
other-where
written
by
the
[
r
](A15738-e18720-b)
r
1.
Iohn
.
1.
2.
3.
same
Saint
Iohn
.
Wee
declare
vnto
you
the
eternall
life
,
which
was
with
Father
,
and
was
made
manifest
to
vs
.
Hee
was
with
the
Father
from
euerlasting
,
he
appeared
in
the
world
,
at
the
appointed
time
.
So
is
he
now
againe
with
God
,
because
he
is
no
longer
visible
on
earth
,
as
sometimes
he
was
.
We
may
also
adde
hereunto
,
that
[
s
](A15738-e18750-b)
s
Ambros
.
de
incarna
.
domini
Greg.
Nysten
.
de
fide
ad
Simplic
.
Rupertus
a●
hunc
locum
Cyril
.
Hieorosol
.
Cateches
11.
this
being
with
the
Father
implies
the
glory
,
he
had
,
and
hath
with
him
:
as
if
he
should
haue
said
,
The
word
which
was
in
the
beginning
,
was
at
the
right
hand
of
God
,
in
the
glory
of
the
Father
,
equall
to
the
Father
.
Why
seeke
you
the
Creator
amongst
the
Creatures
?
If
you
desire
to
know
where
the
Word
was
,
consider
that
he
was
at
the
right
hand
of
God
the
Father
,
partaker
of
that
glory
,
which
the
Lord
neither
will
,
nor
can
giue
to
any
,
which
is
not
the
same
God
with
him
.
But
of
this
enough
.
Let
vs
come
to
the
last
part
of
the
verse
.
And
the
Word
was
God
;
or
as
the
Greeke
words
lie
,
God
was
the
Word
:
but
our
tongue
will
hardly
beare
that
kind
of
speech
,
vnlesse
the
sense
be
altred
.
For
if
you
say
,
God
was
the
Word
,
an
English
man
will
conceiue
that
you
tell
him
what
God
was
,
and
not
what
the
Word
was
.
The
Greeke
,
and
Latine
may
well
beare
such
placing
of
the
words
,
the
English
will
not
:
yet
perhaps
it
had
beene
plainer
euen
in
the
Greeke
,
to
haue
set
the
words
in
order
,
as
the
sense
of
them
was
intended
,
and
to
haue
said
,
The
word
was
God
.
But
the
Euangelist
(
as
I
noted
once
before
,
vpon
occasion
)
followed
an
elegancie
of
speech
,
which
had
bin
lost
,
if
he
had
kept
the
naturall
order
of
the
words
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
God
was
the
word
.
The
like
figure
also
hath
Moses
.
[
t
](A15738-e18880-b)
t
Gene.
1.
1.
In
the
beginning
God
created
heauen
and
earth
,
and
the
earth
was
without
forme
.
But
our
Euangelist
affordes
vs
more
examples
of
it
.
[
u
](A15738-e18900-b)
u
Iohn
.
1.
4.
5
In
it
was
life
,
and
that
life
was
the
light
of
men
.
And
the
light
shineth
in
darkenesse
,
and
the
darkenesse
comprehended
it
not
.
Can
any
man
doubt
,
that
the
holy
Ghost
intended
to
keepe
the
elegancy
of
the
figure
?
Are
not
the
Sermons
of
our
Sauiour
himselfe
beautified
with
flowers
of
Eloquence
?
Doth
not
the
prophecie
of
Esaie
flowe
with
streames
of
Rhetoricke
?
I
dare
boldly
say
,
It
is
a
very
hard
matter
,
to
match
the
beginning
of
that
booke
,
for
varietie
and
force
of
Eloquence
,
out
of
the
writings
of
any
of
the
heathen
Orators
,
Greeke
or
Latine
,
quantitie
for
quantitie
;
That
we
may
iustly
blame
the
ignorance
,
and
boldnesse
of
them
,
who
thinke
it
a
dishonour
to
the
Gospell
,
that
the
preaching
thereof
should
be
graced
with
humane
Eloquence
.
I
would
know
of
these
men
,
what
it
is
,
they
call
humane
Eloquence
:
and
what
Eloquence
there
is
in
the
Scripture
,
which
may
not
beare
that
name
,
without
any
disgrace
thereunto
.
Are
there
not
the
same
tropes
,
and
figures
,
both
of
the
word
and
the
sentence
in
the
writings
of
men
,
yea
of
heathen
men
,
which
are
in
the
Scripture
?
Or
if
the
Scripture
haue
any
,
which
men
haue
not
yet
obserued
,
may
they
not
learne
from
thence
,
asto
liue
holily
,
so
to
speake
eloquently
?
If
any
man
imagine
,
that
the
holy
Ghost
hath
either
appropriated
any
ornament
of
speech
to
himselfe
,
in
the
Scripture
,
or
that
he
deuised
new
tropes
and
figures
,
for
his
owne
Secretaries
the
holy
Prophets
and
Apostles
;
the
writings
of
the
heathen
(
wherein
all
those
elegancies
are
to
bee
found
)
will
giue
euidence
against
his
ignorance
.
I
deny
not
,
that
there
is
a
certaine
maiestie
shining
in
the
Scripture
,
which
no
man
can
worthily
expresse
by
imitation
,
or
by
meditation
conceiue
sufficiently
.
But
this
ariseth
,
partly
from
the
matter
it selfe
,
and
partly
from
the
skill
of
vsing
those
Rhetoricall
ornaments
,
wherein
,
as
in
all
things
,
the
holy
Ghost
,
that
taught
them
,
is
perfect
;
whereas
men
haue
but
a
shadow
as
it
were
of
his
perfection
.
But
I
may
not
spend
too
much
time
in
this
matter
:
onely
thus
much
,
I
will
adde
;
that
he
,
which
in
his
publike
ministrie
shall
either
willingly
refraine
,
or
carelessely
neglect
to
vse
the
helpe
of
humaine
learning
,
and
namely
of
Rhetoricke
(
whereof
onely
wee
haue
now
occasion
to
speake
)
shall
both
faile
in
his
duetie
to
God
,
and
come
short
of
that
worthy
effect
of
preaching
,
whereby
the
loue
of
God
to
vs
,
is
most
gloriously
set
foorth
,
and
our
loue
to
God
most
ardently
set
on
fire
.
It
is
the
spirit
of
God
,
that
begets
faith
and
obedience
:
But
not
without
those
meanes
,
by
which
hee
hath
enabled
his
seruants
to
teach
,
and
perswade
.
The
principall
thing
,
is
the
matter
,
as
it
were
the
dart
or
arrowe
that
pierceth
the
heart
of
man
,
by
the
power
of
the
Spirit
.
But
speech
is
,
as
it
were
the
arme
;
and
Eloquence
,
the
thong
or
string
,
whereby
it
is
sent
with
force
to
the
marke
it
aymes
at
.
He
that
trusts
in
Eloquence
,
makes
flesh
his
arme
.
Hee
that
despiseth
Eloquence
,
takes
strength
from
his
arme
.
It
is
our
duetie
to
vse
the
meanes
.
It
is
Gods
blessing
that
the
meanes
take
effect
:
and
of
this
,
vpon
this
occasion
,
enough
.
Now
in
expounding
the
words
,
ere
I
come
to
the
meaning
of
the
place
,
I
will
first
touch
a
cauill
of
[
x
](A15738-e18980-b)
x
August
.
de
doctrin
.
Christia
.
lib.
3.
cap.
2.
the
Arians
,
whereby
they
endeauoured
to
voyde
the
euidence
,
that
is
brought
in
heere
for
our
Sauiour
Christs
Godhead
.
What
could
be
spoken
more
plaine
,
then
for
the
Euangelist
to
say
,
The
Word
was
God
?
Yet
would
they
shift
off
the
matter
,
by
mangling
the
sentence
,
in
this
sort
.
God
Was
;
say
the
Arians
;
what
shall
then
become
of
the
Word
?
That
(
say
they
)
belongs
to
the
next
verse
,
which
must
thus
bee
read
;
The
same
word
was
in
the
beginning
with
God
.
I
told
you
before
,
that
the
order
of
the
words
in
the
text
is
,
God
was
the
Word
.
In
our
language
,
word
may
not
bee
put
before
this
,
or
this
same
:
In
Greeke
it
may
,
and
so
in
Latine
.
How
then
shall
wee
answere
the
Arians
?
Plainely
,
and
truely
;
that
there
was
no
reason
,
why
the
Euangelist
should
tell
vs
,
that
God
was
.
For
neither
did
any
man
doubt
of
it
,
and
hee
had
said
sufficient
to
that
purpose
in
the
former
clause
,
when
he
affirmed
that
The
Word
was
with
God
:
with
whom
the
Word
,
could
not
be
conceiued
to
be
,
but
that
the
being
of
God
must
of
necessitie
bee
presupposed
.
Besides
,
the
holy
Ghost
in
the
Scripture
,
neuer
speakes
of
God
,
to
shewe
his
being
by
Was
,
but
either
by
Is
,
the
present
tense
or
time
,
as
we
call
it
;
[
y
](A15738-e19140-b)
y
Exod.
3.
14
I
am
sent
me
:
or
by
all
three
times
;
[
*
](A15738-e19160-b)
*
Reuel.
1.
8.
Is
,
Was
,
Shall
be
;
which
was
,
which
is
,
and
which
is
to
come
:
yea
the
very
clauses
of
the
verse
might
haue
taught
them
,
that
the
Word
must
needes
belong
to
this
verse
.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
Cut
off
the
Word
from
this
last
clause
,
and
you
make
it
altogether
vnlike
the
former
,
and
spoile
the
grace
of
the
speech
.
Let
the
Arians
goe
then
with
their
foolish
shift
,
and
goe
wee
forward
in
our
exposition
.
Wherein
we
are
first
to
learne
,
what
the
Euangelist
meanes
by
God
,
then
to
shew
how
the
sentence
it selfe
is
to
be
vnderstood
.
In
the
former
clause
one
person
of
the
Trinitie
,
euen
the
first
,
God
the
Father
was
signified
,
by
the
name
of
God
,
which
is
common
to
all
the
three
.
Here
the
same
word
is
taken
in
the
proper
sense
,
nothing
the
Diuine
Nature
.
There
needs
no
other
proofe
of
this
matter
,
but
onely
to
make
you
see
that
if
you
vnderstandit
of
any
one
person
,
you
auouch
somwhat
which
is
vntrue
.
For
example
,
will
you
say
God
the
Father
is
the
Word
,
or
the
Word
was
the
Father
?
By
this
maner
of
speech
you
confound
,
&
so
destroy
the
persons
,
whose
very
being
necessarily
requireth
,
that
the
one
bee
not
the
other
.
Neither
may
we
say
,
that
the
holy
Ghost
was
the
Word
,
or
the
Word
the
holy
Ghost
.
For
the
same
errors
ensue
thereupon
,
and
the
Trinitie
of
persons
is
ouerthrowen
thereby
.
It
cannot
be
then
,
but
that
God
,
in
this
last
part
of
the
verse
,
must
of
necessity
be
taken
for
the
Godhead
or
Diuine
nature
;
whereupon
it
followes
necessarily
,
that
our
Sauiour
Christ
is
God
.
Against
this
the
Sabellians
(
who
acknowledge
no
distinction
of
persons
)
except
;
and
labour
to
perswade
vs
,
that
the
Euangelist
is
rather
thus
to
bee
expounded
:
God
was
the
Word
,
that
is
(
say
they
)
That
God
the
Father
,
with
whom
the
word
was
,
was
nothing
else
,
but
the
word
it selfe
.
How
false
,
&
foolish
this
exposition
is
,
if
any
man
see
not
by
himselfe
,
he
may
thus
easily
discerne
.
To
what
purpose
could
it
be
,
for
the
Euangelist
to
tell
vs
,
that
the
Word
was
with
God
,
if
hee
were
nothing
else
,
but
God
,
in
no
respect
truely
and
really
distinct
from
him
,
with
whom
hee
is
said
to
haue
beene
?
Had
it
not
bene
readier
,
and
fitter
for
him
,
to
haue
added
this
last
clause
to
the
first
,
and
to
haue
left
the
middlemost
out
?
If
you
doubt
where
This
Word
was
,
who
I
say
was
in
the
beginning
,
he
was
God
:
who
can
looke
for
any
better
answere
?
For
it
were
a
senselesse
blasphemie
to
aske
,
where
God
was
,
whom
all
men
graunt
to
bee
infinite
.
But
that
middle
clause
,
The
Word
was
with
God
,
troubles
the
whole
sentence
,
darkens
the
sense
,
yea
to
say
the
truth
,
leaues
no
sense
at
all
,
if
there
be
no
distinction
of
Persons
.
For
(
as
I
shewed
erewhile
)
no
man
can
either
truely
say
,
or
reasonably
conceiue
,
that
any
thing
,
because
of
some
diuers
accidentall
respects
,
is
with
itselfe
.
Our
Euangelist
Saint
Iohn
was
an
Apostle
of
our
Sauiour
Christ
,
the
Disciple
,
whom
Iesus
loued
,
the
brother
of
Iames
,
the
sonne
of
Zebede
;
I
might
adde
many
other
such
differences
.
But
,
might
I
therefore
say
of
him
,
The
Disciple
,
whom
Iesus
loued
,
was
with
the
Euangelist
Iohn
,
and
that
Disciple
was
Iohn
?
It
is
one
thing
to
be
the
Euangelist
Iohn
,
another
thing
to
be
with
the
Euangelist
Iohn
.
That
agrees
to
none
,
but
to
Iohn
himselfe
:
this
may
belong
to
any
,
but
to
him
.
Therefore
howsoeuer
these
later
words
,
God
was
the
Word
,
might
of
their
own
nature
admit
such
an
interpretation
;
yet
considering
the
former
clause
,
to
which
they
are
ioyned
,
it
is
absurd
so
to
expound
them
.
What
if
I
adde
herunto
,
that
the
holy
Ghost
himselfe
seemes
to
tell
vs
,
that
the
word
God
is
not
to
be
vnderstood
,
in
this
last
clause
,
as
it
was
in
the
former
,
because
it
is
put
here
without
the
Article
?
Surely
the
Sabellians
shall
haue
nothing
to
aunswere
,
but
that
which
will
confirme
the
distinction
of
the
Father
,
and
of
the
Sonne
,
as
two
persons
.
But
of
this
,
by
and
by
.
The
order
of
the
words
in
English
,
shewes
the
sense
;
in
Greeke
it
doth
not
so
:
but
that
word
,
which
is
first
in
place
,
oftentimes
is
last
in
the
meaning
of
the
writer
,
or
speaker
.
God
was
the
Word
,
saith
our
Euangelist
.
Yet
[
a
](A15738-e19450-b)
a
Basil
.
homil.
in
haec
verba
Hilar
de
Trinit.
lib.
7.
the
first
word
God
in
sense
followes
the
last
,
as
if
he
should
haue
said
,
The
Word
was
God
:
How
shall
that
appeare
,
since
the
wordes
will
beare
aswell
the
one
as
the
other
?
It
shall
appeare
by
these
reasons
.
First
the
question
was
not
of
God
,
whether
he
were
before
the
beginning
of
the
world
or
no
,
for
that
was
neither
denied
,
nor
doubted
of
by
Christians
,
or
Heretickes
.
But
the
eternall
Beeing
of
our
Sauiour
Christ
,
and
his
Godhead
were
impugned
by
Cerinthus
,
and
Ebion
,
which
gaue
our
Euangelist
some
occasion
of
writing
this
Gospell
.
It
was
fit
therefore
,
that
hee
should
teach
the
Church
,
and
confound
the
Heretickes
by
saying
,
that
The
Word
was
God
.
Secondly
,
we
haue
direction
for
the
expounding
of
this
clause
,
from
both
the
former
:
wherein
The
Word
is
still
the
first
part
of
the
sentence
;
and
looke
what
is
affirmed
,
it
is
affirmed
of
the
Word
.
The
Word
was
in
the
beginning
:
The
Word
was
with
God
;
In
like
manner
,
the
Euangelist
,
continuing
his
discourse
,
must
needs
bee
vnderstood
to
say
,
The
Word
was
God
;
which
indeede
was
the
very
thing
,
hee
meant
to
auouch
of
him
.
This
is
farder
confirmed
,
by
that
,
which
followes
All
things
were
made
by
it
,
and
without
it
was
made
no●hing
,
that
was
made
.
In
it
was
life
,
and
so
foorth
.
Do
you
not
perceiue
,
that
all
these
particulars
,
here
spoken
,
are
spoken
of
the
word
?
If
then
both
the
clauses
that
goe
before
,
and
the
sentences
,
that
follow
after
,
belong
to
the
word
,
and
not
to
God
,
what
shew
of
reason
is
there
,
to
take
that
one
peece
out
of
the
middest
of
the
rest
,
and
apply
it
to
God
,
contrary
to
the
whole
course
of
the
matter
,
and
intent
of
the
writer
?
I
wil
not
adde
farder
(
as
I
might
)
that
not
only
this
beginning
of
the
Gospell
,
but
the
whole
frame
of
it
,
and
the
maine
scope
of
it
,
is
to
teach
vs
,
[
b
](A15738-e19570-b)
b
Iohn
,
20.
31
That
Iesus
is
the
Christ
,
the
Sonne
of
God
.
If
any
man
be
so
peruerse
,
as
that
all
,
which
hitherto
hath
bin
said
,
will
not
satisfie
him
;
yet
let
him
be
perswaded
by
the
Euangelist
himself
,
who
leauing
out
the
Article
before
[
c
](A15738-e19590-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
,
and
putting
it
before
the
Word
,
leades
vs
to
begin
at
the
end
,
for
the
sense
of
that
hee
writes
.
This
cannot
bee
exprest
in
English
,
nor
will
be
conceiued
by
them
,
that
haue
no
skill
in
the
originall
Greeke
:
but
in
the
text
it selfe
,
the
difference
is
very
manifest
.
Wee
haue
then
the
true
meaning
of
the
holy
Ghost
in
these
words
,
The
Word
was
God
.
He
,
that
was
in
the
beginning
,
and
was
with
God
,
was
also
himselfe
God
.
Here
ariseth
a
doubt
,
why
the
Euangelist
addeth
this
clause
;
seeing
the
Godhead
of
our
Sauiour
might
be
certainly
,
and
necessarily
concluded
out
of
the
two
former
branches
,
as
it
hath
manifestly
appeared
in
the
opening
of
them
.
He
,
that
had
a
being
,
when
as
yet
there
was
no
creature
,
and
was
with
God
,
when
there
was
nothing
that
was
not
God
,
could
not
possibly
be
any
other
then
God
.
Why
then
is
it
added
that
The
Word
was
God
?
Surely
(
as
I
take
it
)
to
preuent
that
obiection
,
which
might
arise
in
the
conceit
of
some
;
If
he
were
with
God
,
it
may
seeme
,
that
he
was
not
God
.
To
which
,
the
Euangelist
thus
answeres
in
effect
.
Though
he
were
with
God
,
in
respect
of
his
person
;
yet
,
in
regard
of
his
nature
,
hee
himselfe
was
God
.
This
I
graunt
was
implied
in
the
former
:
but
in
a
matter
of
so
great
moment
,
it
pleased
the
holy
spirit
of
God
to
haue
a
gratious
regard
of
our
weakenesse
,
and
to
speake
so
,
as
the
true●l
might
bee
euident
to
all
men
,
and
so
high
a
mysterie
of
Religion
haue
a
cleare
and
sound
demonstration
.
The
point
then
,
which
is
here
deliuered
,
is
this
;
Iesus
Christ
,
the
promised
Messi●h
,
is
God
.
And
because
,
the
matter
is
of
especiall
importance
,
and
no
place
so
fit
,
as
this
,
for
the
handling
of
it
,
I
thinke
it
best
to
follow
it
somewhat
largely
:
the
rather
because
I
meane
to
doe
it
now
once
for
all
;
but
as
occasion
shall
be
offred
,
for
the
cleering
of
some
textes
,
here
and
there
,
in
this
Gospell
.
The
first
proofe
that
our
Sauiour
Christ
is
God
,
may
be
taken
from
those
places
of
Scripture
,
where
the
names
,
that
are
proper
to
the
true
&
only
God
,
are
giuen
to
Iesus
Christ
.
For
it
is
out
of
question
,
that
howsoeuer
some
of
those
titles
are
,
now
and
then
,
ascribed
to
men
,
with
some
addition
,
or
in
some
respect
;
yet
no
creature
is
absolutely
called
God
,
Lord
,
the
most
high
,
or
by
any
other
such
name
.
Of
all
these
the
most
common
,
for
ordinary
vse
,
is
God
;
which
we
find
often
in
euery
leafe
of
the
Scripture
,
where
the
true
God
Iehouah
is
spoken
of
.
How
often
is
our
Sauiour
called
God
?
Thomas
acknowledgeth
him
to
be
so
,
when
he
saith
vnto
him
,
[
d
](A15738-e19710-b)
d
Ioh.
20.
28.
My
Lord
,
and
my
God
;
allnding
questionless
to
the
ordinary
title
,
which
is
giuen
to
God
,
in
the
old
Testament
;
The
Lord
thy
God
.
[
e
](A15738-e19740-b)
e
Exod.
20.
2.
I
am
the
Lord
thy
God
.
[
f
](A15738-e19760-b)
f
Leuit.
19.
10.
I
am
the
Lord
your
God
.
[
g
](A15738-e19780-b)
g
Deut.
4.
2.
The
commandements
of
the
Lord
your
God
.
And
in
a
word
,
the
same
Chapter
affords
vs
the
like
examples
15.
or
16.
times
.
So
doth
[
h
](A15738-e19800-b)
h
Act.
20.
28.
the
Apostle
Paul
call
him
.
Take
heed
to
all
the
flocke
whereof
the
holy
Ghost
hath
made
you
ouerseers
,
to
feede
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
blood
;
Who
purchased
the
Church
with
his
blood
,
but
Iesus
Christ
?
Him
therefore
doth
the
Apostle
call
God
.
And
●n
another
place
he
doubteth
not
bodly
to
affirme
,
that
Christ
is
God
ouer
all
,
to
be
blessed
for
euer
.
Of
him
it
is
that
[
i
](A15738-e19840-b)
i
Rom.
9.
5.
Heb.
1.
8.
the
same
Apostle
saith
,
Thy
throne
(
O
God
)
endureth
for
●uer
;
not
only
calling
him
God
,
but
professing
him
to
●e
that
God
,
which
in
the
beginning
created
heauen
&
Thou
Lord
in
the
beginning
laydst
the
foundation
of
of
the
earth
.
I
wil
end
,
with
that
in
the
[
l
](A15738-e19880-b)
l
Reuel.
4.
8.
Reuelation
;
The
foure
beasts
ceased
not
day
,
nor
night
,
sying
,
Holy
,
holy
,
holy
,
Lord
God
almighty
.
But
how
should
we
be
assured
,
that
by
this
Lord
God
Almightie
,
Iesus
Christ
is
signified
?
That
,
which
followeth
,
will
put
the
matter
out
of
doubt
[
m
](A15738-e19910-b)
m
Chap.
14.
8.
which
was
,
and
which
is
,
and
which
is
to
come
.
For
this
●●●he
Title
,
which
is
giuen
to
our
Sauiour
twice
in
the
first
Chapter
of
the
same
booke
.
This
also
the
24.
Elders
presently
after
confirme
when
worshipping
the
same
partie
,
whom
the
foure
beasts
had
honoured
,
they
speake
thus
;
Thou
art
worthy
(
O
Lord
)
to
receiue
glory
,
Aske
the
holy
Apostle
S.
Paul
,
who
is
the
Creatour
of
all
things
.
He●●
hath
answered
already
,
that
the
Lord
,
which
laid
the
foundation
of
the
earth
,
is
IESVS
CHRIST
,
the
Sonne
of
God
.
The
same
testimonie
of
him
giueth
our
Euangelist
in
the
next
verse
same
one
;
By
him
were
all
things
made
.
The
like
I
say
of
the
title
Lord
,
by
which
the
70.
translate
[
o
](A15738-e20040-b)
o
Iere.
33.
16
Ieremie
ascribe
it
to
him
,
when
he
saith
,
This
is
the
name
,
whereby
they
shall
call
him
,
The
Lord
our
righteousnesse
?
or
,
as
it
may
better
be
read
,
He
,
that
shall
call
her
,
is
the
Lord
our
righteousnesse
.
It
is
out
of
question
,
that
the
Messiah
is
there
spoken
of
,
whom
the
Prophet
called
Iehouah
The
Lord
:
Or
if
any
man
will
needes
apply
it
to
the
Church
,
he
shall
call
her
The
Lord
our
righteousnesse
(
which
yet
hath
no
warrant
,
nor
any
great
reason
)
let
him
remember
,
that
the
Church
cannot
haue
this
title
,
but
onely
in
respect
of
Christ
her
husband
,
and
head
;
as
she
is
also
called
Christ
.
[
p
](A15738-e20100-b)
p
1.
Cor.
12.
12.
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
the
body
which
is
one
,
though
they
be
many
,
yet
are
but
one
body
;
euen
so
is
Christ
,
that
is
the
Church
of
Christ
;
which
being
considered
with
her
Head
Christ
,
is
vouchsafed
his
name
,
because
she
is
his
body
.
Let
vs
come
to
the
new
Testament
:
and
leauing
those
places
,
where
the
Disciples
,
and
such
as
intreate
fauour
(
for
their
curing
)
of
our
Sauiour
,
call
him
Lord
;
because
neither
their
word
is
any
warrant
for
doctrine
,
and
it
may
be
sayd
they
spake
to
him
by
that
name
,
as
wee
ordinarily
doe
,
when
wee
say
Sir
;
which
indeede
was
common
among
the
Grecians
:
Let
vs
take
such
textes
onely
as
can
admit
neither
of
these
exceptions
.
Of
which
kinde
are
the
salutations
vsed
by
the
Apostles
in
the
beginning
of
their
Epistles
.
[
q
](A15738-e20120-b)
q
Rom.
1.
7.
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
Where
not
onely
our
Sauiour
is
tearmed
Lord
,
but
acknowledged
to
be
the
Author
,
and
giuer
of
Grace
and
peace
,
with
God
his
Father
.
But
it
were
a
vaine
thing
to
heape
vp
many
testimonies
to
this
purpose
.
No
man
can
look
into
the
writings
of
the
Apostles
,
but
he
shall
see
them
in
euery
page
.
Being
the
Lord
then
,
he
must
needs
be
God
.
What
should
I
stand
vpon
euery
particular
at
large
?
Who
is
the
God
of
glory
,
but
Iehouah
the
great
God
of
heauen
and
earth
?
For
so
is
he
called
,
that
appeared
to
Abraham
[
r
](A15738-e20180-b)
r
Gene.
12.
1.
2
in
Genesis
;
The
God
of
glory
appeared
to
our
father
Abraham
,
[
s
](A15738-e20200-b)
s
Act.
7.
2.
saith
the
holy
Martyr
Saint
Steuen
.
Aske
the
enemies
of
Christ
the
Iewes
,
and
they
will
tell
you
with
one
voice
,
that
this
was
the
great
God
of
Israel
.
And
yet
the
Apostle
Paul
giues
this
title
to
our
Sauiour
Christ
;
where
he
saith
,
that
if
the
princes
of
this
world
,
had
knowen
the
wisedome
of
God
in
the
mysterie
of
our
redemption
,
[
t
](A15738-e20230-b)
t
1.
Cor.
2.
8.
They
would
not
haue
crucifi●d
the
Lord
of
glory
.
Hereto
belongs
that
Title
;
[
u
](A15738-e20250-b)
u
1.
Tim.
6.
15
the
King
of
kings
,
and
Lord
of
lords
.
And
whereas
some
vaine
men
,
gouernours
of
some
small
part
of
this
little
spot
of
earth
,
doting
vpon
their
owne
imagined
greatnesse
haue
either
giuen
themselues
this
vnlimited
title
,
or
accepted
it
,
being
giuen
by
the
palpable
flattery
of
their
base
vassals
;
yet
alwayes
the
wiser
sort
tooke
iust
occasion
thereby
,
rather
to
scorne
their
presumptuous
folly
,
then
to
bee
drawen
into
any
admiration
of
their
glorious
power
.
But
the
Lord
Iesus
,
our
blessed
Sauiour
,
hath
this
name
by
good
right
;
as
hee
,
of
whom
●ll
the
Kings
of
the
earth
,
hold
their
Crownes
and
By
mee
(
x
saith
hee
,
that
is
the
wisedome
o●
God
)
Kings
reigne
,
and
Princes
decree
iustice
.
By
mee
Princes
rule
,
and
the
Nobles
,
and
all
the
Iudges
of
the
earth
.
[
y
](A15738-e20310-b)
y
Psal.
2.
8.
Verse
9.
For
to
him
hath
God
giuen
the
heathen
for
his
inheritance
,
and
the
vtmost
parts
of
the
earth
for
his
possession
.
He
shall
crush
them
with
a
Scepter
of
Iron
,
and
breake
them
in
peeces
like
a
potters
vessell
.
Therefore
are
they
aduised
,
and
charged
to
kisse
the
Son
,
least
he
be
angry
,
to
their
destruction
.
the
Lord
of
lords
,
and
King
of
kings
.
What
though
he
be
the
Lambe
,
meeke
and
tender
;
yea
bound
,
and
slaine
?
yet
[
*
](A15738-e20370-b)
*
Reuel.
17.
14.
shall
he
ouercome
the
10.
kings
that
fight
against
him
.
For
he
is
the
Lord
of
lords
,
and
King
of
kings
:
yea
,
[
a
](A15738-e20390-b)
a
Reuel.
19.
16.
he
hath
that
name
written
vpon
his
garment
,
&
vpon
his
thigh
,
The
king
of
kings
and
Lord
of
lords
.
His
glory
&
his
strength
shew
him
to
be
no
lesse
.
And
can
we
doubt
whether
hee
bee
God
,
or
no
?
If
I
should
recite
the
Attributes
or
Epithets
,
which
being
proper
to
God
,
are
belonging
to
our
Sauiour
Christ
:
If
I
should
but
name
those
admirable
effects
of
his
,
which
are
aboue
the
strength
of
any
and
all
creatures
,
the
time
would
sooner
faile
me
,
then
varietie
of
matter
;
which
doth
offer
it selfe
to
me
so
plentifully
,
that
it
is
harder
to
find
,
where
to
make
an
end
,
then
what
to
say
.
Do
you
wonder
at
the
eternity
of
God
,
as
a
thing
not
to
bee
reacht
vnto
by
the
conceit
of
man
?
Behold
him
,
that
is
[
b
](A15738-e20410-b)
b
Reuel.
1.
8.
A
&
Ω
,
the
beginning
&
the
ending
,
which
was
,
which
is
,
and
which
is
to
come
.
What
say
I
,
was
,
is
,
is
to
come
?
Thus
indeed
hath
it
pleased
our
gratious
Sauiour
,
to
speake
of
his
eternall
being
,
to
our
capacity
.
But
let
vs
heare
him
speake
more
like
himselfe
,
that
is
more
like
God
:
[
c
](A15738-e20440-b)
c
Iohn
8.
58.
Before
Abraham
was
I
am
.
This
is
a
speech
better
beseeming
his
maiesty
.
For
nothing
can
be
properly
said
of
him
,
concerning
his
being
,
but
onely
that
he
is
.
That
,
which
was
,
either
is
not
at
all
,
or
at
the
least
,
is
not
,
in
all
respects
,
the
same
,
that
it
was
.
That
,
which
is
to
come
,
as
yet
either
hath
no
being
at
all
,
or
surely
no
such
being
,
as
is
signified
it
shall
haue
in
time
to
come
.
But
what
stand
I
repeating
that
,
which
before
I
deliuered
?
Let
vs
passe
from
this
infinitenesse
in
time
,
which
wee
call
eternitie
,
and
come
to
another
like
attribute
:
which
wants
a
name
,
but
belongs
to
quantity
;
and
might
be
tearmed
Immensitie
,
if
our
eares
and
vnderstanding
were
acquainted
with
it
.
As
eternity
signifies
the
infinitenesse
of
God
in
time
,
so
doth
Immensitie
in
greatnesse
.
[
d
](A15738-e20480-b)
d
Isai.
61.
8.
Thus
saith
the
Lord
,
The
heauen
is
my
throne
,
and
the
earth
is
my
footstoole
.
There
is
no
number
of
yeeres
that
can
expresse
the
Lords
Eternitie
:
no
compasse
of
place
that
is
able
to
containe
his
Immensitie
.
[
e
](A15738-e20500-b)
e
Psal.
139.
7
Verse
8.
Whither
shall
I
flee
from
thy
presence
?
saith
the
king
of
Israel
,
that
had
choice
enough
of
roome
,
wherein
to
hide
himselfe
.
If
I
ascend
into
heauen
,
thou
art
there
.
If
I
he
downe
in
hell
,
thou
art
there
.
Let
me
take
the
wings
of
the
morning
,
and
dwell
in
the
vttermost
parts
of
the
Sea
:
yet
thither
shall
thy
hand
leade
me
,
and
thy
right
hand
shall
hold
me
.
But
what
need
many
particulars
?
Hee
that
is
present
in
heauen
and
in
earth
,
can
be
shut
out
of
no
place
,
whatsoeuer
:
our
Sauiour
is
ascended
into
heauen
,
yet
is
he
still
present
with
his
children
here
in
earth
:
[
f
](A15738-e20560-b)
f
Matth.
28.
2●
Behold
I
am
with
you
,
till
the
end
of
the
world
.
By
his
power
(
you
wil
say
)
not
by
his
presence
.
Doubtlesse
an
infinite
power
,
such
as
protecteth
the
Church
of
Christ
,
cannot
be
in
a
finite
nature
.
Let
vs
heare
him
speake
more
plaine
;
[
g
](A15738-e20580-b)
g
Matth.
18.
20
Whersoeuer
two
or
three
are
gathered
together
in
my
name
there
am
I
in
the
midst
of
them
.
Or
if
this
also
may
applied
to
power
;
yet
that
place
is
without
exception
:
[
h
](A15738-e20600-b)
h
Iohn
3.
13.
No
man
ascendeth
vp
to
heauen
,
but
he
that
came
downe
from
heauen
,
the
Son
of
man
,
which
is
in
heauen
.
He
came
downe
from
heauen
,
because
being
God
,
he
became
man
:
he
was
for
all
that
still
in
heauen
,
because
being
man
,
he
ceased
not
to
be
God
.
Therefore
also
,
while
he
was
aliue
on
earth
,
before
his
passion
,
he
doubted
not
to
auouch
,
that
hee
was
euen
then
in
heauen
.
[
i
](A15738-e20620-b)
i
Iohn
.
17.
24
Father
,
I
will
that
they
,
which
thou
hast
giuen
me
,
be
with
me
,
euen
where
I
am
,
that
they
may
behold
that
my
glory
.
Where
is
that
to
be
seene
,
but
in
heauen
?
For
so
hath
our
Sauiour
said
himselfe
,
before
in
that
prayer
;
And
now
glorifie
me
(
thou
father
)
with
thine
owne
selfe
,
with
the
glory
which
I
had
with
thee
before
the
world
was
.
Not
as
if
heauen
,
or
neuer
so
many
heauens
were
able
to
conteine
that
his
infinite
glory
,
which
can
be
no
way
bounded
by
any
meanes
,
but
because
there
i●
shews
it self
most
apparantly
.
Shal
I
need
to
add
hereunto
his
power
,
or
rather
Almightinesse
?
[
k
](A15738-e20670-b)
k
Reuel.
1.
8
I
am
A
&
Ω
,
the
beginning
&
the
ending
saith
the
lord
,
which
is
,
which
was
,
&
which
is
to
come
,
euen
the
Almighty
.
And
twice
afterward
in
the
same
booke
,
he
is
called
[
l
](A15738-e20710-b)
l
Reu.
4.
8.
&
11.
17.
The
Lord
God
Almighty
.
But
if
the
Scripture
had
not
said
any
such
thing
of
him
,
yet
his
admirable
works
sound
out
his
power
&
glory
.
The
heauens
(
[
m
](A15738-e20740-b)
m
Psal.
19.
1
sayth
the
Prophet
)
declare
the
glory
of
God
,
and
the
firmament
sheweth
the
worke
of
his
hands
.
Yea
the
signs
,
which
he
did
in
the
sight
of
his
friends
&
enemies
,
were
so
high
aboue
the
power
of
man
,
that
they
may
assure
vs
,
[
n
](A15738-e20760-b)
n
Ioh.
20.
31
that
our
Sauiour
Iesus
Christ
was
the
Sonne
of
God
.
But
of
these
in
the
Gospell
oftentimes
hereafter
,
if
it
please
God
;
euen
God
the
Sonne
,
IESVS
CHRIST
,
of
whom
we
speake
.
But
ere
I
proceed
any
farder
,
I
must
againe
encounter
the
Arians
;
who
bend
all
their
forces
to
ouerthrowe
the
God-head
of
our
Sauiour
Christ
.
Do
you
not
perceiue
(
say
they
)
that
although
hee
be
called
God
:
yet
he
is
not
so
indeed
by
nature
,
but
by
fauour
?
Haue
you
not
obserued
,
that
in
the
second
clause
,
where
the
true
God
is
spoken
of
,
there
the
article
is
added
in
the
text
;
[
o
](A15738-e20790-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Word
was
with
the
God
?
as
you
would
say
,
The
true
God
;
but
here
in
the
third
part
,
the
same
article
is
omitted
:
as
if
the
holy
Ghost
would
haue
vs
know
thereby
,
that
he
hath
his
God-head
,
such
as
it
is
,
onely
by
grace
:
and
that
diuers
from
him
,
that
is
the
true
God
.
O
,
that
foolish
men
should
take
such
paines
to
kick
against
the
prickes
,
and
to
procure
their
owne
destruction
!
Can
there
be
more
force
in
the
omitting
of
one
poore
letter
,
to
make
you
denie
our
Sauiours
diuine
nature
,
then
in
so
many
reasons
to
wring
out
of
you
a
confession
therof
?
[
p
](A15738-e20820-b)
p
Origen
.
in
Ioa.
lib.
2
Too
much
curiosity
,
in
an
opinion
of
this
learned
obseruation
,
hath
deceiued
you
.
Is
not
Iesus
Christ
the
true
God
,
because
the
article
is
not
added
?
Or
is
the
article
neuer
omitted
,
where
the
true
God
is
spoken
of
?
I
will
goe
no
furder
to
confute
this
error
,
then
this
present
Chap.
Was
it
not
the
true
God
,
that
sent
Iohn
Baptist
before
the
Messiah
?
Is
not
he
called
the
Lord
of
hosts
by
[
q
](A15738-e20840-b)
q
Ma●ach
.
3.
1
the
Prophet
Malachy
?
Behold
I
will
send
my
messenger
.
Who
wil
send
?
In
the
latter
end
of
the
ver
;
Behold
he
shall
come
,
sayth
the
Lord
of
hosts
.
And
yet
of
him
[
r
](A15738-e20870-b)
r
Ioh.
1.
6
saith
our
Euangelist
,
There
was
a
man
sent
[
s
](A15738-e20890-b)
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
from
God
,
where
there
is
no
article
:
Shall
we
belieue
the
Prophet
of
the
Lord
,
or
this
false
Prophet
Arius
?
The
one
saith
the
Lord
of
hosts
sent
Iohn
the
Bap.
the
other
tels
vs
,
Hee
,
that
sent
him
,
was
not
the
true
God
,
because
the
article
is
not
set
before
God
.
This
one
place
were
sufficient
to
confound
that
vaine
and
false
exception
,
especially
beeing
in
the
same
Euangelist
,
and
within
so
few
lines
after
the
former
.
But
I
will
briefly
note
some
other
,
to
make
it
more
cleere
,
if
it
may
be
.
It
cannot
bee
doubted
,
but
that
God
,
whom
no
man
hath
seene
at
anie
time
,
is
the
true
God
.
[
t
](A15738-e20950-b)
t
Exo.
34.
20.
23
Thou
canst
not
see
my
face
,
saith
the
true
God
,
to
Moses
:
thou
shalt
see
my
back
parts
,
but
my
face
shall
not
be
seene
.
Doth
not
S.
Iohn
speake
of
the
same
true
God
,
when
he
sayth
,
[
u
](A15738-e21000-b)
u
Ioh.
1.
18
No
man
hath
seen
God
at
any
time
?
Is
not
[
x
](A15738-e21020-b)
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Word
in
this
place
also
,
without
an
article
?
So
is
it
there
,
To
them
he
gaue
prerogatiue
,
to
be
the
sons
of
[
y
](A15738-e21050-b)
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
.
The
like
examples
are
euery
where
to
bee
found
,
in
this
and
the
other
Euangelists
,
&
in
the
writings
of
the
Apostles
.
And
surely
,
if
the
addition
of
the
article
be
sufficient
to
proue
,
that
the
true
God
is
signified
,
wheresoeuer
that
is
set
before
,
the
Arians
are
manifestly
conuinced
by
that
place
of
[
*
](A15738-e21090-b)
*
Rom.
9.
5
Chrysost.
in
Ioa.
hom.
3.
Theophil
.
a●
hunc
locum
.
Saint
Paul
,
who
is
God
aboue
all
:
which
is
spoken
of
our
Sauiour
Christ
,
and
yet
hath
the
article
,
though
not
immediately
before
it
.
If
you
enquire
more
particularly
,
why
the
article
is
put
in
before
God
,
in
the
former
clause
,
and
left
out
in
the
later
:
First
I
say
the
Euangelist
might
vse
his
liberty
,
as
all
,
that
write
in
Greeke
doe
,
to
take
it
,
or
leaue
it
,
at
his
good
pleasure
,
where
the
matter
did
not
require
the
presence
of
it
.
Secondly
,
it
was
fit
rather
to
put
the
word
without
it
,
then
with
it
:
because
(
as
I
signified
before
)
God
,
in
the
former
place
,
noteth
the
person
of
the
Father
,
who
is
the
first
of
the
three
in
order
;
but
in
the
later
,
the
nature
of
God
,
which
is
common
to
all
three
persons
.
If
he
should
haue
left
it
,
or
vsed
it
in
both
,
the
sense
would
haue
bene
more
darke
,
and
the
distinction
of
the
persons
not
so
easily
obserued
.
Thirdly
,
it
could
not
haue
bene
so
plaine
or
certaine
,
that
the
word
was
to
be
taken
●or
the
former
part
of
the
speech
;
but
it
would
haue
beene
much
doubted
,
whether
the
Euangelist
meant
to
tell
vs
,
that
God
was
the
word
,
as
the
words
lie
,
or
that
the
word
was
God
,
as
some
haue
vnderstood
him
.
Therefore
there
is
neuer
a
word
,
nor
letter
in
this
first
verse
,
wherby
our
Christian
faith
,
touching
our
Sauiours
God
head
,
can
be
weakned
.
Nor
any
thing
,
saith
Arius
,
whereby
it
may
be
strengthened
.
No
?
Doth
not
the
holy
Ghost
auouch
,
that
●e
is
eternall
,
hauing
his
perfect
being
already
,
when
all
things
created
began
first
to
be
?
Is
it
not
affirmed
that
He
was
with
God
,
when
nothing
had
any
being
but
God
?
your
vaine
and
friuolous
exceprions
haue
bin
prooued
void
.
Let
all
this
passe
.
Can
any
thing
be
plainer
,
then
this
direct
affirmation
,
that
the
word
was
God
?
The
word
(
saith
Arius
)
was
God
:
but
no
otherwise
then
some
men
are
called
by
that
name
.
The
true
God
[
a
](A15738-e21200-b)
a
Exod.
7.
1
sayd
to
Mo●es
,
I
haue
made
thee
a
God
to
Pharaoh
:
yea
to
all
them
,
to
whom
the
word
of
God
came
,
he
saith
as
much
,
[
b
](A15738-e21220-b)
b
Psal.
82.
6.
I
haue
said
,
yee
are
Gods
.
A
poore
shift
;
The
very
sight
of
the
place
affords
a
sufficient
answere
.
[
c
](A15738-e21240-b)
c
Hilar.
de
Trinit.
lib.
7.
Moses
is
made
Pharaohs
God
;
and
those
Rulers
were
said
to
be
Gods
.
Doth
the
holy
Ghost
say
either
of
Moses
,
or
any
other
,
that
they
were
God
simplie
,
as
our
Euangelist
doth
of
the
Word
.
If
the
Word
had
bene
made
God
,
or
if
the
Lord
had
onely
affirmed
of
him
,
that
he
had
called
him
God
,
there
might
haue
bene
som
occasion
of
doubting
;
because
there
are
some
such
like
speeches
of
other
men
in
the
Scripture
.
But
what
wilfull
wrangling
is
it
,
to
call
so
plain
a
matter
into
question
,
vpon
so
vnlike
a
maner
of
speech
?
Moses
was
God
to
Pharaoh
,
not
simply
God
.
They
were
vouchsaf't
the
name
of
gods
.
They
were
not
simply
gods
.
There
was
no
daunger
in
either
of
both
those
speeches
.
Hee
that
reades
,
I
haue
made
thee
God
,
can
readily
conceiue
,
that
this
made
God
,
is
not
the
true
God
.
And
as
easie
is
it
for
any
man
to
assure
himselfe
,
that
those
rulers
are
not
God
indeed
:
aswel
because
they
were
many
(
but
God
is
one
)
is
also
for
that
they
are
presently
threatned
,
[
d
](A15738-e21330-b)
d
Psal.
82
:
7
that
they
shall
dye
like
men
:
But
simply
to
name
him
God
,
whose
eternity
was
before
auouched
,
whose
presence
with
God
,
before
the
world
,
was
affirm'd
,
and
to
whom
afterward
the
creation
of
all
things
is
ascribed
;
had
been
the
realy
waie
to
fill
the
hearts
of
men
with
idolary
,
if
Iesus
had
not
been
indeed
very
God
by
nature
.
Therefore
it
is
not
possible
to
perswade
any
Christian
man
,
whose
eyes
are
not
blinded
with
the
mist
of
preiudice
and
error
,
that
the
holy
Ghost
would
open
such
a
gate
to
impiety
,
calling
him
God
,
without
addition
,
limitation
or
exposition
,
who
had
affirmed
asmuch
of
himselfe
,
and
of
whome
the
whole
Christian
world
was
so
perswaded
,
when
this
Gospell
was
to
be
written
.
Nay
rather
he
would
by
all
meanes
haue
refrayned
to
giue
the
●east
suspicion
of
such
a
conceit
,
by
which
men
might
haue
beene
drawen
into
so
horrible
,
and
dangerous
an
●eresie
.
But
no
truth
of
reason
,
no
authority
of
Scripture
,
could
reforme
the
error
,
or
stop
the
mouth
of
that
wretched
hereticke
,
till
the
Lord
Iesus
himselfe
,
our
God
,
vtterly
destroyed
him
by
a
most
fearefull
iudgement
.
For
[
e
](A15738-e21350-b)
e
Ruffin
.
hist.
eccl.
lib.
1
cap.
3
at
the
verie
time
when
hee
was
ready
to
goe
to
the
Chruch
to
maintaine
his
blasphemous
heresie
,
being
forced
,
by
necessity
of
nature
,
to
goe
aside
into
a
common
place
,
appointed
for
that
purpose
,
as
it
might
be
Queen
hithe
here
in
London
,
he
voyded
(
with
reuerence
bee
it
spoken
)
his
very
entrails
,
and
so
ended
at
once
,
both
his
life
and
his
blasphemie
.
Doe
wee
tremble
,
at
the
horror
of
this
iudgement
?
Oh
then
let
vs
take
heede
,
my
brethren
,
how
wee
like
of
his
doctrine
,
of
whose
punishment
we
are
so
affraid
.
And
yet
,
what
was
this
extremity
,
in
comparison
of
the
intolerable
wrath
of
God
in
the
fire
of
hel
?
where
there
is
neither
ease
of
pain
,
nor
end
of
misery
.
[
f
](A15738-e21370-b)
f
Psal.
2.
12.
O
kiss
the
Son
,
least
he
be
angry
,
and
ye
perish
in
the
way
.
[
g
](A15738-e21390-b)
g
1.
Cor.
10.
22
Doe
we
prouoke
the
Lord
to
anger
?
Are
we
stronger
then
he
?
[
h
](A15738-e21410-b)
h
Reuel.
6.
15
Doe
not
the
kings
of
the
earth
,
and
the
great
men
,
and
the
rich
men
,
and
the
chiefe
Captaines
,
and
the
mightie
men
,
hide
themselues
in
dens
,
and
among
the
rockes
of
the
mountaines
?
Doe
they
not
crie
out
most
lamentably
to
the
mountaines
and
rockes
,
Fall
on
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
vpon
the
throne
,
and
from
the
wrath
of
the
Lamb
?
Oh
miserable
&
comfortless
wretches
!
Flee
you
from
the
Lamb
?
It
is
hee
[
i
](A15738-e21450-b)
i
Ioh.
1.
29
that
taketh
away
the
sins
of
the
world
.
If
there
be
ny
drop
of
mercy
,
it
is
by
the
bloud
of
the
Lamb
;
if
there
be
any
hope
of
comfort
,
it
is
in
the
gentlenesse
of
the
Lamb.
They
are
absolutely
without
al
possibility
of
the
least
relief
,
that
can
find
no
fauor
at
the
hands
of
the
Lamb.
If
the
Lamb
frown
,
who
wil
look
cheerfully
vpon
vs
?
And
dare
any
wretched
miscreant
nourish
in
his
heart
,
doubtfull
thoughts
of
our
blessed
Sauiours
eternall
God-head
?
For
it
is
almost
incredible
,
that
any
man
should
be
so
desperate
,
as
blasphemously
to
denie
it
.
If
we
could
heare
(
but
as
it
were
a
far
off
)
the
hideous
shreeks
,
and
most
wofull
lamentations
of
that
wretch
I
spake
of
ere
while
,
our
haire
would
stand
vpright
on
our
heads
with
horror
,
and
our
hearts
sink
in
our
bodies
,
for
feare
.
[
k
](A15738-e21470-b)
k
Ioh.
5.
22
Hath
not
the
Father
committed
all
iudgement
vnto
him
?
Must
we
not
all
stand
before
his
throne
,
to
receiue
sentence
from
him
,
either
of
life
or
death
?
Oh
I
where
wilt
thou
bestow
thy self
,
poor
,
naked
,
miserable
distressed
soule
?
It
is
vnpossible
for
thee
to
hide
thy selfe
.
To
behold
the
wrathfull
countenance
of
the
Iudge
,
it
is
intolerable
.
Oh!
how
wilt
thou
tremble
,
when
thou
shalt
heare
that
dreadful
voice
,
[
l
](A15738-e21490-b)
l
Luk.
19.
27.
Those
mine
enimies
,
that
would
not
that
I
should
raigneouer
them
,
bring
them
hither
&
slaie
them
before
my
face
?
Slay
them
?
I
:
but
so
,
that
they
shal
alwaies
be
dying
,
and
neuer
dye
.
For
so
is
that
●eatefull
●entence
,
which
will
loose
the
ioints
,
&
make
the
knees
knock
together
,
when
it
shall
be
heard
:
[
m
](A15738-e21510-b)
m
Mat.
25.
41
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
angells
.
Is
it
not
better
for
vs
then
,
to
acknowledge
Iesus
Christ
to
be
God
,
while
we
liue
here
,
&
may
learn
it
,
then
to
be
driuen
to
confess
it
,
when
it
shal
auaile
vs
to
nothing
,
but
to
increase
our
iust
damnation
?
I
am
sory
&
a
sham'd
,
that
in
this
cleere
sun-shine
of
the
Gospell
,
any
man
making
profession
of
Christian
religion
,
should
make
doubt
of
so
main
a
ground
therof
.
Neither
would
I
haue
wearied
you
&
my selfe
,
with
so
large
an
exhortation
,
but
that
I
know
too
wel
,
there
is
too
iust
occasion
of
it
.
Yet
I
may
not
forget
my selfe
too
much
.
That
,
which
hath
bin
said
is
sufficient
,
with
the
blessing
of
God
;
without
it
,
nothing
that
can
be
sayde
.
Let
vs
now
come
neerer
home
,
and
betake
our selues
to
that
,
which
is
more
proper
to
our
calling
.
For
as
the
Angells
that
are
ministring
spirits
,
though
they
be
faine
oftentimes
to
oppose
themselues
,
against
the
malice
and
fury
of
satan
,
&
his
instruments
;
yet
haue
not
this
office
properly
assign'd
vnto
them
,
but
as
it
furthereth
their
principle
charge
,
to
helpe
them
forward
which
shall
be
heires
of
saluation
:
so
the
ministers
of
the
Gospel
must
account
it
their
especial
duty
to
instruct
&
comfort
them
that
are
the
true
members
of
the
body
of
Iesus
Christ
.
To
you
therfore
beloued
in
the
same
our
Sauiour
,
will
I
now
addresse
my
speech
,
euen
to
all
you
,
that
beleeue
in
Christ
to
iustification
.
Haue
you
learned
,
that
the
Messiah
your
Sauiour
is
God
almighty
?
Do
you
firmly
and
stedfastly
beleeue
this
,
without
wilfull
gain-saying
or
doubting
?
Assure
your selues
,
the
holy
Ghost
hath
set
you
in
the
waie
to
euerlasting
life
.
But
me
thinkes
I
heare
some
poore
soule
,
sighing
in
himself
,
&
striuing
if
it
were
possible
,
to
conceale
his
own
thoughts
from
his
own
heart
.
What
is
it
thou
dost
so
labour
to
suppresse
?
what
art
thou
so
affrayde
to
be
knowen
of
?
Be
not
dismaied
,
nor
discouraged
:
If
thou
tremble
like
[
n
](A15738-e21540-b)
n
Marke
5.
33.
her
,
that
heard
our
Sauiour
aske
,
who
hath
touched
him
,
remember
with
what
ioy
to
her selfe
she
was
discouered
.
Promise
thy selfe
no
lesse
from
him
,
who
will
certainly
[
o
](A15738-e21550-b)
o
Mat.
11.
28
refresh
all
them
,
that
being
heauy
laden
come
vnto
him
.
What
?
Those
,
that
haue
(
now
and
then
)
some
doubt
in
them
of
his
eternall
God-head
?
I
:
euen
those
;
in
despight
of
Satan
and
all
his
treacherie
.
Let
mee
reason
with
thee
a
little
.
Dost
thou
not
beleeue
,
that
the
scripture
is
the
vndoubted
word
of
God
?
yes
:
thou
doost
.
Art
thou
not
perswaded
,
that
the
same
Scripture
teacheth
thee
,
that
thy
Sauiour
Christ
is
very
God
?
Thou
art
.
But
thou
hast
many
times
some
doubting
of
the
point
within
thy
heart
.
What
?
Dost
thou
doubt
willingly
,
as
one
that
either
thinkes
it
not
to
be
so
,
or
at
the
least
,
that
was
neuer
resolutely
perswaded
,
that
it
is
so
?
Let
me
say
more
to
thee
.
Wouldst
thou
haue
him
bee
God
or
no
?
If
thy
affection
desire
to
honour
him
,
all
that
may
be
,
if
thy
weake
faith
labour
to
ouercome
this
doubting
;
Satan
would
haue
thee
doubt
,
&
makes
thee
afraid
thou
doubtest
,
but
indeed
thou
dost
beleeue
.
It
is
not
a
property
of
the
most
sanctified
men
to
bee
without
tentations
,
but
not
to
yeelde
to
them
with
ioy
and
liking
.
True
faith
may
be
weake
,
though
perfect
faith
cannot
.
Weaknes
of
faith
wil
admit
occasion
of
doubting
,
but
not
giue
place
to
doubting
.
Doost
thou
not
finde
it
in
thy selfe
?
thy
doubting
neither
brings
forth
denying
,
nor
receiues
any
kinde
entertainement
at
thy
hands
:
then
art
thou
wholly
free
from
wilfull
gainesaying
,
or
doubting
.
Satan
can
not
make
thee
beleeue
,
that
thy
Sauiour
is
not
God
.
Only
he
makes
thee
afraid
,
least
he
should
not
be
God
.
And
how
comes
hee
to
this
aduantage
?
Surely
by
no
other
meanes
,
but
by
driuing
thee
to
examine
the
point
by
reason
.
There
can
be
but
one
God
:
which
is
he
,
that
sent
Iesus
Christ
into
the
world
,
and
not
Iesus
himselfe
.
If
thou
tell
him
of
the
three
persons
,
hee
demaunds
further
,
how
thou
canst
conceiue
,
that
there
should
be
three
such
persons
,
and
all
they
but
one
God
;
As
if
[
p
](A15738-e21570-b)
p
2.
Cor.
5.
7.
wee
walkt
heere
by
sight
,
and
not
by
faith
.
I
know
it
is
possible
to
beate
the
Deuill
at
his
owne
weapons
,
and
by
the
force
of
reason
to
maintaine
against
him
,
that
there
is
a
Trinity
of
persons
;
though
that
mystery
,
by
discourse
of
reason
,
could
neuer
be
attained
to
,
without
reuelation
from
God
.
But
this
is
not
the
armour
a
Christian
trusts
to
.
Thy
bulwark
must
bee
the
shield
of
faith
,
borne
vp
,
and
held
out
by
some
strong
rest
of
holy
scripture
.
The
word
was
God
:
Saith
our
Euangelist
.
By
it
were
all
things
made
.
Let
Satan
cast
his
fiery
,
and
poysonous
darts
against
vs
:
This
shield
quencheth
the
fury
and
killeth
the
strength
of
their
fire
and
poyson
.
As
for
his
distinctions
and
respects
,
wherby
he
sweats
,
and
tyres
himselfe
to
proue
,
that
our
Sauiour
is
but
God
by
fauour
,
not
by
nature
,
because
he
is
imploied
in
such
an
office
,
not
because
he
is
eternally
begotten
of
God
his
father
:
they
are
sparkles
that
keepe
a
cracking
,
with
more
feare
,
then
hurt
;
and
venom
that
raiseth
a
few
Pimples
,
in
the
outer
skin
,
with
more
trouble
then
danger
.
Keepe
thee
close
vnder
the
shield
of
faith
:
and
though
Satan
make
thee
stagger
,
yet
hee
shall
neuer
ouerthrow
thee
.
Being
then
thus
armed
at
all
points
,
with
an
assured
perswasion
of
our
Sauiour
Christs
diuine
nature
,
and
hauing
beaten
the
enemy
that
charged
vs
with
such
force
and
fury
;
let
vs
peaceably
,
and
carefully
consider
with
our selues
,
what
vse
wee
may
haue
of
that
fort
which
wee
now
possesse
in
safety
.
Is
this
Sauiour
of
ours
God
eternal
,
infinite
in
wisedome
,
in
power
,
in
holinesse
,
in
all
worth
and
perfection
?
Surely
then
may
wee
truely
and
bodly
say
,
that
[
p
](A15738-e21620-b)
p
Psal.
89.
19.
God
hath
layed
help
vpon
one
,
that
is
mighty
,
more
mighty
to
rescue
his
people
out
of
the
hands
of
sinne
and
Satan
,
then
Dauid
was
to
free
the
people
of
Israell
from
the
Philistines
,
and
all
other
that
oppressed
them
.
Are
they
mighty
,
that
are
against
vs
?
Hee
that
is
with
vs
,
is
more
mighty
.
Doe
you
not
heare
the
Apostle
,
as
it
were
defying
all
the
world
,
in
confidence
of
this
assistance
?
ʳ
If
God
(
saith
he
)
be
on
our
side
,
who
can
be
against
vs
?
What
though
hee
speakes
of
God
the
Father
?
Is
not
the
Sonne
our
Sauiour
the
same
God
,
of
the
same
power
?
Me
thinkes
I
am
encouraged
by
this
meditation
to
dare
Satan
,
and
to
bid
him
battaile
to
his
face
.
Let
him
not
spare
to
magnify
the
iustice
of
God
,
to
amplifie
the
grieuousnesse
of
my
sinne
,
to
lay
out
to
the
vttermost
the
furiousnesse
of
Gods
displeasure
,
to
set
before
me
the
weakenesse
of
my
estate
,
to
recken
vp
as
it
were
on
his
fingers
,
the
huge
summes
of
my
debt
;
what
is
all
this
,
If
Iesus
Christ
be
God
?
Though
the
iustice
of
God
will
not
bee
corrupted
,
by
feare
,
pity
,
bribery
,
or
flattery
:
yet
it
will
bee
satisfied
.
If
the
wrath
of
God
be
infinite
against
my
sinne
,
an
infinite
sacrifice
may
appease
it
.
I
haue
nothing
to
pay
.
But
he
,
that
is
God
,
is
all-sufficient
.
[
s
](A15738-e21700-b)
s
Mic.
67.
Will
not
the
Lord
bee
pleased
with
thousands
os
Rams
,
nor
with
ten
thousand
riuers
of
oyle
?
[
t
](A15738-e21730-b)
t
Heb.
10.
4.
&
●●
.
12.
Is
it
vnpossible
that
the
bloud
of
Buls
,
and
Goates
,
should
take
away
sinne
?
Yet
[
u
](A15738-e21750-b)
u
Act.
20.
28.
hath
Iesus
Christ
,
who
is
God
,
by
his
owne
blood
entred
once
into
the
holy
place
,
and
obtained
eternall
redemption
for
vs
.
God
(
x
saith
the
Apostle
)
hath
purchased
the
Church
with
his
owne
blood
.
What
though
[
y
](A15738-e21790-b)
y
M●c
.
6.
7.
the
Lord
will
not
accept
my
first
borne
for
my
transgression
?
Will
he
also
refuse
the
sacrifice
of
his
owne
first
begotten
,
yea
[
*
](A15738-e21810-b)
*
Ioh.
1.
18.
of
his
onely
begotten
,
which
is
in
his
bosome
?
No
,
no
,
he
hath
proclaimed
him
from
heauen
[
a
](A15738-e21830-b)
a
Mat.
3.
17.
to
be
his
sonne
that
beloued
one
,
in
whom
he
is
well
pleased
.
Now
,
the
sufficiency
of
this
worthy
sacrifice
,
ariseth
not
from
the
bloud
of
man
,
though
it
be
more
excellent
then
that
of
buls
or
goates
,
but
from
the
inualuable
worth
of
the
person
,
whose
blood
is
sacrifice
.
Could
the
bloud
of
Isaac
,
of
Abell
,
or
of
Adam
,
while
he
was
innocent
and
holy
,
haue
beene
a
sufficient
ransome
for
sinne
,
committed
against
the
infinite
maiestie
of
God
?
Looke
how
much
it
lacks
of
infinitenesse
in
valew
,
so
much
it
lacks
also
of
worth
to
make
satisfaction
.
For
no
finit
sum
can
discharge
an
infinit
debt
.
But
as
God
himselfe
,
so
sin
against
God
is
infinit
.
Multiply
any
finit
number
,
though
neuer
so
great
,
that
which
proceeds
of
it
wil
be
but
finit
.
And
whatsoeuer
is
finite
(
imagine
it
as
great
as
you
can
in
number
or
measure
)
is
no
neerer
infinitnes
,
then
the
least
point
or
fraction
,
that
can
bee
conceiued
.
For
there
is
no
kinde
of
proportion
betwixt
them
:
else
should
finit
&
infinit
be
al
one
.
Because
that
which
hath
any
part
of
it
finit
,
being
compounded
of
finite
parts
put
together
,
must
of
necessity
it selfe
be
vnderstood
to
bee
finite
.
For
the
parts
make
the
whole
:
and
that
taketh
it
nature
from
these
.
Now
,
who
knows
not
that
the
holinesse
,
and
nature
of
man
is
finit
?
Such
therfore
would
the
whole
lumpe
bee
,
if
all
that
is
,
or
can
bee
in
al
men
,
were
gathered
together
into
one
.
How
then
can
a
sacrifice
,
which
is
but
finite
,
make
due
satisfaction
for
sin
,
that
is
infinite
?
And
that
,
which
I
speake
of
men
,
I
would
haue
vnderstood
also
,
of
all
creatures
whatsoeuer
,
Angels
or
other
.
For
since
their
nature
and
worth
is
finit
,
it
is
as
farre
from
infinitenesse
(
be
what
it
will
in
comparison
of
the
valew
of
other
finite
things
)
as
nothing
is
from
all
;
that
which
is
,
from
that
which
is
not
.
There
is
then
nothing
at
all
left
,
wherein
wee
may
haue
any
trust
,
or
hope
of
hauing
satisfaction
made
to
God
for
vs
,
but
onely
the
inualuable
sacrifice
of
our
Sauiour
Iesus
Christ
;
[
b
](A15738-e21900-b)
b
Heb.
10.
14
Who
with
one
offering
hath
consecrated
for
euer
them
that
are
sanctified
.
[
c
](A15738-e21920-b)
c
Ioh.
1.
29.
Behold
(
saith
he
that
was
sent
to
shew
him
)
the
lambe
of
God
that
taketh
awaie
the
sinnes
of
the
world
.
But
whence
hath
our
blessed
Sauiour
this
inestimable
valew
?
I
know
not
(
saith
one
)
neither
will
I
trouble
my
head
about
it
.
I
beleeue
his
sacrifice
was
sufficient
;
and
that
serues
my
turne
,
without
any
further
adoe
.
Oh
my
brethren
:
let
vs
not
be
so
vnkind
to
our
blessed
sauiour
,
so
vnthankfull
to
God
the
father
,
so
contemptuous
against
the
holy
ghost
,
so
retchlesse
of
our
owne
saluation
.
Is
it
not
monstrous
vnkindnesse
,
to
haue
so
incompatable
a
fauour
done
thee
,
and
not
to
labour
to
know
that
,
which
is
most
honorable
to
him
that
did
it
?
How
shalt
thou
worthily
lift
vp
thy
heart
to
praise
,
and
magnifie
the
Father
that
sent
his
sonne
for
thy
redemption
,
if
thou
neglect
to
vnderstand
how
glorious
he
was
,
whom
hee
sent
?
At
the
least
despise
not
the
wisedome
,
and
prouidence
of
the
holy
spirit
:
as
if
hee
had
troubled
himselfe
in
vain
,
with
setting
his
Secretaries
on
worke
to
pen
the
particulars
of
thy
saluation
,
for
thy
full
satisfaction
and
comfort
.
Well
,
let
all
this
goe
:
If
thou
beest
not
ashamed
of
so
vnreasonable
vnkindnesse
,
vnthankfulnesse
,
contemptuousnesse
;
yet
bee
afraid
,
least
thou
lose
that
,
which
thou
thinkest
thou
hast
.
Art
thou
so
grounded
and
setled
in
assurance
of
sufficient
satisfaction
made
by
Christ
,
that
it
is
vnpossible
thou
shouldst
be
(
I
will
not
say
cast
downe
,
but
)
shaken
?
Take
heed
this
conceit
of
thine
,
bee
not
like
that
of
the
Pharise
,
[
d
](A15738-e21950-b)
d
Luke
.
18.
11.
Lord
I
thanke
thee
,
that
I
am
not
like
other
men
.
Looke
about
thee
on
euery
side
,
and
behold
the
spirituall
battaile
,
that
is
against
thee
.
Take
a
view
how
thy
fellow
souldiers
are
intreated
.
Thou
maist
see
many
a
one
,
that
hath
bin
as
confident
as
thou
art
,
and
yet
now
is
to
seeke
for
comfort
.
Belike
thou
hast
had
hitherto
either
no
assault
at
all
,
or
but
some
weake
battery
against
thy
soule
.
If
thou
be
once
wholly
charg'd
,
and
hardly
pursued
,
thou
wilt
find
thy selfe
to
stand
in
need
of
all
the
ayde
,
that
may
possibly
bee
had
.
Then
thou
wilt
begin
to
see
,
and
feele
,
that
if
Christ
were
not
God
,
thy
trust
in
him
might
easily
deceiue
thee
.
Be
wise
therefore
,
and
while
thou
hast
fayre
weather
,
prouide
for
the
storme
,
that
eyther
is
comming
,
or
may
come
:
least
if
it
fall
vpon
thee
,
and
take
thee
vnprouided
,
it
driue
thee
on
the
rocks
of
despaire
,
to
the
wracke
or
hazard
of
thy
pretious
soule
.
But
I
am
perswaded
better
things
of
you
my
bretheren
,
that
you
hunger
,
and
thirst
after
the
word
of
God
the
food
of
your
soules
:
that
you
long
to
vnde
stand
the
mystery
of
your
glorious
redemption
,
that
you
think
nothing
vnworthy
your
learning
,
which
the
H.
Ghost
hath
thought
worthy
of
his
teaching
.
Let
vs
proceede
then
,
in
the
feare
of
God
:
you
,
with
this
resolution
in
your selues
;
I
,
with
this
perswasion
of
you
.
Wee
see
with
what
excellent
wisdome
our
holy
Euangelist
hath
begunne
his
Gospell
;
and
we
find
our selues
as
it
were
double
arm'd
by
this
blessed
instruction
,
against
heretickes
,
that
would
corrupt
our
iudgement
,
and
against
Satan
that
would
ouerthrow
our
faith
.
Hearken
not
to
either
of
these
,
at
any
hand
:
but
rest
thy selfe
stedfastly
vpon
the
authority
of
the
holy
Ghost
,
who
telles
thee
plainly
and
truly
,
that
The
word
was
God
.
Being
setled
in
this
beliefe
,
thou
art
prepared
against
the
assaults
of
the
diuell
,
when
hee
shall
marshall
thy
sinnes
against
thee
,
and
charge
thee
with
them
.
The
greatnesse
of
sin
cannot
make
any
man
despaire
,
that
knows
the
price
of
his
redemption
to
be
the
bloud
of
God
infinit
in
valew
.
The
more
Satan
extolleth
the
iustice
of
God
,
the
more
he
doth
assure
vs
of
saluation
.
For
since
the
satisfaction
,
which
was
made
for
vs
,
is
so
inestimable
,
the
iuster
God
is
,
the
more
he
holdes
himselfe
satisfied
.
If
wee
had
to
deale
with
an
vniust
tyran
,
that
regarded
not
iustice
&
equity
,
whatsoeuer
our
satisfaction
were
,
wee
could
hardly
be
out
of
danger
.
But
our
most
iust
God
,
that
valewes
all
things
aright
,
finding
the
sacrifice
to
be
sufficient
,
cleerly
acquites
all
them
,
for
whom
it
was
offred
;
yea
,
holds
himself
so
fully
contented
,
that
he
will
neuer
remember
their
transgressions
any
more
.
But
of
this
matter
,
and
of
this
verse
enough
.
It
followeth
in
the
next
.
This
was
in
the
beginning
with
God
.
The
knowledge
of
the
words
leades
&
directs
vs
to
the
vnderstanding
of
the
matter
.
But
there
is
no
word
of
importance
in
this
verse
,
which
hath
not
beene
alreadie
expounded
in
the
former
;
as
I
doubt
not
,
but
euery
one
of
you
perceiue
at
the
first
sight
or
hearing
of
them
.
Yet
to
make
a
cleere
way
to
the
interpretation
of
them
,
we
must
consider
to
what
the
first
worde
This
belongeth
:
and
also
how
this
verse
dependeth
on
the
former
;
The
originall
Greeke
giues
vs
iust
occasion
of
this
in
quiry
,
because
in
it
This
may
be
referred
either
to
the
word
,
or
to
God
.
The
English
affords
the
like
cause
of
doubting
,
though
the
Latin
do
not
.
But
this
question
is
easily
answered
,
that
the
Euangelist
meanes
this
word
&
not
this
God
.
For
neither
was
there
any
reason
to
say
,
This
God
was
with
God
;
vnderstanding
that
,
in
the
last
clause
,
it
signified
the
diuine
nature
:
and
if
it
note
the
person
,
out
of
doubt
the
Euangelist
would
neuer
haue
changed
his
former
speech
,
being
so
plaine
&
easie
,
for
a
doubtfull
,
&
hard
word
.
It
is
not
nothing
,
that
,
in
all
the
3
clauses
,
The
Word
is
●till
the
partie
,
that
is
spoken
of
,
&
that
the
verses
following
are
also
of
him
,
and
not
of
God
.
This
;
namely
this
World
,
of
which
I
haue
written
so
excellent
things
.
The
other
question
is
a
great
deale
harder
.
I
will
bee
as
short
,
and
plaine
,
as
the
matter
will
let
me
.
I
say
then
that
this
second
verse
maie
bee
either
a
repetition
,
and
exposition
of
the
pointes
(
all
or
some
)
formerly
deli●ered
,
or
an
addition
of
some
newe
matter
to
the
same
purpose
.
If
we
adde
,
that
it
both
expoundeth
what
was
●aid
before
,
&
declareth
also
som
further
matter
,
I
think
we
shall
leaue
nothing
vnsaid
,
that
may
reasonably
be
coniectured
.
To
repeat
that
,
which
went
immedi●tly
before
,
in
so
fewe
wordes
,
and
so
plaine
,
without
adding
somewhat
,
is
neither
vsual
in
the
Scripture
●or
agreeable
to
the
wisedome
of
our
Evangelist
.
Therefore
,
that
we
maie
be
sure
to
omit
nothing
,
which
the
holy
Ghost
meant
to
teach
vs
,
let
vs
take
it
in
the
●argest
sense
,
it
will
afford
.
And
first
for
repetition
,
wee
●aue
here
2.
of
the
former
points
,
namely
the
first
,
and
●econd
,
that
The
Word
was
in
the
beginning
,
and
that
He
was
with
God
.
[
e
](A15738-e22130-b)
e
Leontius
ad
hunc
loc.
〈◊〉
de
Trinit.
lib.
2.
Some
thinke
the
last
also
is
implied
.
And
so
it
is
,
in
some
sort
:
But
surely
it
is
not
repeated
.
For
that
only
may
be
truly
said
to
be
repeated
,
which
is
expresly
,
and
plainely
deliuered
,
as
the
other
2
points
are
.
But
why
should
there
be
any
such
repetition
?
Both
that
the
Heretikes
might
see
and
acknowledge
their
error
,
and
that
the
faithfull
might
the
better
be
confirmed
in
the
truth
,
which
they
saw
doubled
,
and
as
it
were
twice
confirmed
by
the
holy
Ghost
.
But
if
this
repetition
bring
also
an
exposition
with
it
,
who
sees
not
the
necessity
and
profit
of
it
?
What
is
there
then
to
be
learned
by
the
exposition
?
Namely
that
those
words
In
the
beginning
,
which
were
only
in
the
1.
clause
,
are
also
to
be
referred
to
the
second
;
that
we
may
knowe
,
that
as
the
Word
was
in
the
beginning
:
so
hee
was
with
God
in
the
beginning
:
But
this
(
to
confesse
the
truth
)
is
necessarily
implied
,
and
so
easily
to
bee
gathered
out
of
the
former
verse
,
that
I
can
hardly
perswade
my selfe
,
it
should
be
the
meaning
of
the
holy
Ghost
to
put
vs
in
minde
of
any
such
obseruation
,
by
repetition
.
For
when
he
had
said
,
that
The
Word
was
in
the
beginning
,
and
added
presently
,
that
The
worde
was
with
God
,
did
he
not
plainly
tell
vs
,
That
the
Word●
was
in
the
beginning
with
God
?
Surely
the
question
was
,
where
The
Word
remained
,
or
had
his
being
,
before
,
&
in
the
creation
of
the
world
.
To
which
,
the
Euangelis●
aunswers
that
He
was
with
God
.
When
was
he
with
God
?
In
the
beginning
,
when
all
things
created
,
began
,
first
to
be
.
There
is
then
no
great
likelyhood
,
that
the
reason
of
this
repetition
was
to
teach
vs
that
in
the
beginning
must
be
added
to
the
second
clause
,
or
vnderstood
with
it
.
How
much
easier
might
it
haue
bin
set
down
in
the
place
,
to
which
it
properly
belonged
,
if
there
had
been
any
need
thereof
?
There
[
f
](A15738-e22230-b)
f
Tertullian
.
con.
Praxean
.
ca.
15
is
another
coniecture
somewhat
more
likely
,
that
it
was
the
purpose
of
the
holy
Ghost
,
to
giue
vs
to
vnderstand
,
that
the
Word
,
before
the
creation
,
was
with
God
onely
,
and
so
continued
,
though
hee
were
not
seene
of
men
,
till
his
incarnation
.
But
this
exposition
also
was
needlesse
.
For
where
could
he
be
conceiv'd
to
be
,
but
with
God
,
when
as
there
was
nothing
,
but
God
?
As
for
the
time
of
his
incarnation
,
the
Euangelist
signifies
that
afterward
,
where
hee
sayth
,
The
Word
became
flesh
,
and
we
sawe
his
glory
.
Yea
,
the
whole
Gospel
is
well
knowen
to
all
men
,
to
be
nothing
els
,
but
an
history
of
his
comming
into
the
world
,
and
continuance
there
,
till
the
time
of
his
ascending
vp
to
heauen
.
I
would
not
trouble
you
with
this
diuersity
of
interpretations
,
but
that
I
am
desirous
,
now
in
the
beginning
,
both
to
speake
fully
of
such
matters
,
as
concerne
the
God-head
of
our
Sauiour
,
and
the
holy
Trinity
,
and
also
to
giue
you
som
direction
,
by
example
,
how
to
iudge
of
the
expositions
of
Scripture
.
Let
vs
see
now
what
new
matter
we
may
gather
out
of
this
verse
,
if
it
be
not
intended
as
a
repetition
.
First
,
it
serues
to
stop
the
mouthes
of
those
Heretickes
,
who
fondly
and
lewdly
teach
,
that
there
are
two
Wordes
:
one
which
is
indeed
,
as
it
were
,
in
God
;
the
other
without
him
,
or
not
vnited
to
him
.
The
former
(
say
they
)
was
not
the
Messiah
,
but
the
later
:
and
of
the
former
,
S.
Iohn
speaketh
in
the
beginning
of
this
Gospell
.
It
is
hard
to
say
,
whether
this
conceit
be
more
blasphemous
,
or
more
absurd
.
What
is
it
,
but
blasphemy
,
to
denie
,
that
our
Sauiour
is
the
same
God
with
the
Father
?
And
what
is
more
absurde
,
then
to
dreame
of
two
Words
,
without
anie
inkling
of
such
a
matter
giuen
by
the
Euangelist
?
or
to
imagine
,
that
the
word
,
here
spoken
of
,
●
not
the
same
,
that
afterward
became
flesh
?
First
,
this
●erse
is
apparantly
of
the
same
Word
,
that
was
descri●ed
in
the
former
:
as
if
the
Euangelist
had
sayd
,
This
●ord
,
which
I
have
auouched
to
[
g
](A15738-e22320-b)
g
Ioh.
1.
1.
2.
have
been
in
the
beginning
,
●o
haue
been
with
God
,
and
to
be
God
,
this
same
word
was
in
the
beginning
with
God
.
Is
there
any
least
signification
here
of
any
Word
,
but
one
?
what
followes
?
By
it
were
all
things
made
.
By
what
?
By
the
Word
.
What
word
,
but
that
which
was
mentioned
before
?
For
,
to
what
else
can
it
possibly
be
referred
?
Let
vs
goe
forwarde
.
In
it
was
life
,
and
so
to
the
sixt
verse
.
Who
sees
not
,
that
the
Euangelist
continues
his
speech
of
the
same
Word
?
the
true
light
.
What
need
more
And
the
Word
(
saith
he
)
became
flesh
.
Be
not
so
vnreasonable
,
as
to
imagin
,
that
the
holy
Ghost
would
make
a
discourse
in
so
many
verses
of
one
Word
,
and
vpon
a
sodaine
fal
into
a
new
matter
of
an
other
Word
,
neuer
heard
of
,
neuer
thought
of
before
.
Tell
mee
,
I
pray
you
,
if
you
can
,
to
what
purpose
all
the
forme●
speech
was
,
if
our
Euangelist
now
first
begin
to
write
of
him
whome
only
his
Gospell
dooth
concerne
.
But
what
doe
I
spend
time
in
refuting
such
absurdities
?
It
is
one
and
the
same
Word
,
that
was
in
the
beginning
with
God
,
&
that
,
in
due
time
,
took
flesh
of
the
blessed
Virgin
Mary
his
mother
.
But
these
heretickes
make
shewe
of
proofe
,
for
that
they
say
;
as
if
they
were
blasphemous
with
reason
.
If
Christ
(
say
they
)
be
that
Word
of
the
Father
;
since
the
Father
and
the
Word
are
of
the
same
substance
,
the
Father
also
must
be
the
word
.
First
this
makes
no
more
against
our
Sauiours
being
the
Word
,
then
against
the
the
other
Word
,
which
you
fancy
to
your selues
.
For
the
Father
,
and
that
Word
also
,
by
the
like
reason
,
must
be
one
word
,
because
they
are
one
in
substance
,
that
is
one
God
,
and
yet
not
one
Word
;
because
to
bee
the
word
,
is
a
propertie
belonging
to
the
person
,
not
to
the
nature
or
substance
of
God
;
as
it
shall
appeare
God
willing
,
when
I
handle
the
Doctrine
of
the
Trinitie
.
They
add
,
that
the
word
being
as
it
were
made
by
speaking
,
must
needes
differ
from
the
word
which
is
spoken
,
for
the
making
or
producing
of
it
;
wilfully
refusing
to
vnderstand
,
that
although
the
act
of
speaking
,
and
the
word
that
is
spoken
be
distinct
,
each
from
other
;
yet
there
are
not
two
Words
,
but
one
;
namely
that
which
is
formed
by
speaking
.
The
Father
doth
not
speake
one
word
,
by
which
the
second
is
framed
;
but
by
speaking
frames
,
&
begets
the
Word
.
Lastly
whereas
they
tel
vs
,
that
the
word
,
which
our
Sauiour
saith
hee
kept
,
and
which
the
Iewes
heard
of
him
,
was
not
all
one
with
Christ
himselfe
,
they
say
true
,
but
nothing
to
purpose
.
For
that
worde
was
not
any
thing
vnited
in
nature
to
God
,
but
the
Commandement
of
God
,
which
is
ordinarily
in
the
Scripture
called
the
word
of
God
.
As
for
their
grosse
&
absurd
conceite
,
that
the
Word
meant
by
our
Sauiour
in
such
speeches
of
his
,
should
be
I
knowe
not
what
speaking
in
him
,
as
it
were
a
spirit
in
a
body
possessed
,
it
is
fitter
to
be
laught
at
,
then
laboured
against
.
For
how
is
our
Sauiour
Christ
said
,
[
h
](A15738-e22490-b)
h
Ioh
8.
55.
to
keepe
the
worde
of
God
,
which
is
the
place
which
these
fonde
Heretikes
bring
?
By
hauing
it
shut
vp
within
him
,
as
it
were
in
prison
?
&
not
rather
by
remembring
,
and
dooing
that
,
which
God
enioyneth
?
The
other
place
they
alleage
is
no
lesse
absurd
.
[
i
](A15738-e22510-b)
i
Ioh.
14.
24.
The
word
,
that
yee
heare
,
is
not
mine
,
but
the
Fathers
that
sent
me
.
Is
it
not
euident
,
that
our
Sauiour
means
the
word
spoken
,
the
word
that
I
speak
?
So
spake
If
any
man
will
loue
me
,
he
wil
keepe
my
word
.
And
immediatly
before
the
words
,
they
bring
,
Hee
that
loueth
me
not
,
keepeth
not
my
word
;
then
followeth
,
And
that
word
,
which
you
heare
,
is
not
mine
.
Hee
should
rather
haue
said
in
your
sense
.
And
it
is
I
,
that
you
heare
speaking
.
But
to
conclude
this
point
,
that
which
our
Sauior
saith
here
of
the
word
,
he
speaks
in
another
place
of
his
doctrine
.
[
k
](A15738-e22580-b)
k
Ioh.
17.
16.
My
doctrine
is
not
mine
,
but
his
that
sent
me
.
Thus
much
and
indeed
too
much
for
this
sottish
heresie
.
It
is
also
gathered
from
hence
by
some
,
that
the
word
is
coeternall
or
equal
to
the
Father
in
eternity
.
A
doctrin
very
true
,
&
needfull
to
be
knowne
;
but
such
as
was
signified
before
,
when
it
was
said
that
The
Word
was
in
the
beginning
,
&
that
it
was
with
God
.
Neither
doth
the
beginning
,
in
this
or
the
former
clause
note
eternity
,
but
the
time
,
when
all
things
began
to
be
created
.
Wherfore
to
shut
vp
the
interpretation
of
this
verse
with
shewing
what
I
concei●e
to
be
intended
in
it
,
by
the
holy
ghost
;
I
am
perswaded
,
that
the
purpose
of
the
Evangelist
was
to
repeate
that
,
which
in
the
former
verse
he
had
deliuered
.
For
if
he
had
meant
to
add
a
fourth
point
of
the
like
kind
to
the
other
3
;
in
all
liklyhood
,
he
would
haue
continued
the
same
manner
of
writing
,
by
coupling
this
to
that
,
which
went
before
,
and
haue
said
;
And
this
was
in
the
beginning
with
God
.
If
any
man
obiect
,
that
he
doth
not
so
in
that
which
followeth
:
he
is
already
answered
,
that
in
the
next
words
the
Evangelist
comes
to
a
new
kinde
of
argument
,
wherby
he
proues
that
,
which
before
hee
had
avoucht
:
namely
that
the
word
was
in
the
beginning
,
&
was
God
,
At
the
least
he
describes
the
Word
by
outward
effects
towards
the
creatures
,
not
by
his
owne
nature
or
properties
.
Neither
is
this
a
bare
repetition
,
but
a
plainer
instruction
for
the
simplest
,
that
they
may
●ssure
themselues
,
that
the
Word
was
in
the
beginning
with
God
.
I
graunt
so
much
was
implied
before
:
but
not
exprest
to
euery
mans
capacity
.
Here
the
Evangelist
speaketh
so
,
that
all
may
vnderstand
him
,
&
giues
direction
for
the
interpreting
of
that
clause
,
The
Word
was
with
God
.
When
was
the
Word
with
God
?
In
the
beginning
.
When
as
yet
there
was
neither
time
,
nor
place
,
euen
then
had
the
Word
his
being
with
God
.
I
would
gladly
adde
to
all
this
,
that
,
which
is
obseru'd
by
[
l
](A15738-e22690-b)
l
Toletus
in
Io●n
.
cap.
1.
Annot.
11.
some
,
as
I
perswade
my selfe
,
not
without
great
likelihood
:
that
the
Euangelist
by
his
repetition
,
would
,
farther
giue
vs
to
vnderstand
,
that
The
Word
,
not
only
,
was
in
the
beginning
,
but
was
then
with
God
a
worker
in
the
creation
of
all
things
.
The
ground
of
this
interpretation
,
is
taken
from
that
place
in
[
m
](A15738-e22720-b)
m
Pro.
8.
22.
the
Prouerbs
,
where
this
same
Word
is
described
by
the
name
of
wisdom
.
There
first
his
eternal
Being
is
described
,
The
Lord
possessed
me
in
the
beginning
of
his
waie
.
I
was
before
his
works
of
old
:
I
was
set-vp
from
euerlasting
,
&c.
This
description
is
continued
to
the
end
of
ver.
26.
In
the
27.
the
holy
Ghost
proceeds
to
shew
vs
,
that
the
same
wisdome
was
with
God
,
as
a
nourisher
,
when
hee
prepared
the
heauens
,
when
he
set
the
compasse
vpon
the
deep
&c.
Yea
,
it
may
be
somewhat
more
particularly
applyed
;
Salomon
sayth
,
when
he
prepared
the
heauens
,
I
was
there
.
To
that
answereth
this
of
our
Euangelist
;
This
was
in
the
beginning
with
God
.
His
nourishing
as
some
expound
it
,
his
creating
or
ordering
of
all
things
,
the
holy
Ghost
heere
expresseth
at
large
,
in
the
words
following
,
By
him
were
al
things
made
.
The
conference
of
these
two
places
seemes
to
warrant
this
exposition
,
as
we
haue
seene
.
I
wil
not
striue
much
about
it
;
so
wee
apply
this
repetition
to
the
strengthening
of
our
fayth
.
Concerning
our
Sauiour
Christs
eternall
God-head
,
doubtlesse
we
attaine
to
the
principall
thing
intended
by
the
holy
Ghost
.
And
of
that
point
,
what
Christian
can
doubt
,
though
he
would
neuer
so
faine
?
Dost
thou
not
perceiue
,
that
the
holie
Euangelist
deliuers
it
with
aduise
and
deliberation
?
It
is
not
a
matter
,
that
hee
hits
vpon
,
but
a
point
chosen
by
him
,
to
begin
his
Gospell
withal
.
It
slips
not
from
him
at
vnawares
:
but
is
repeated
,
vpon
good
aduisement
.
Certainly
this
doubling
of
the
point
,
makes
it
manifest
,
that
the
holy
ghost
would
haue
vs
view
and
consider
it
throughly
on
al
sides
.
It
is
neither
of
small
importance
,
that
it
need
not
to
be
learned
;
nor
easie
to
be
beleeued
,
that
it
need
not
to
be
taught
but
once
.
Wherefore
is
it
propounded
,
and
repeated
,
but
that
it
might
be
vnderstood
,
and
remembred
?
Vnderstood
,
that
no
hereticks
deceiue
vs
;
remembred
,
that
our
hearts
faynt
not
:
Hee
,
that
is
God
Almighty
hath
redeemed
vs
:
who
shall
bee
able
to
hold
vs
Captiues
?
Let
vs
not
be
afraid
to
defye
sin
,
hel
,
death
and
the
deuil
himselfe
?
[
n
](A15738-e22840-b)
n
Rom.
8.
31.
God
is
on
our
side
:
who
can
be
against
vs
?
Hauing
thus
expounded
these
two
verses
,
and
finding
in
them
some
poynts
,
which
concerne
the
admirarable
Doctrin
of
the
most
glorious
,
and
holy
Trinity
;
so
many
things
also
,
beeing
spoken
euery
where
,
in
this
gospel
,
of
the
Father
,
the
Son
,
and
the
holy
Spirit
:
I
haue
thought
it
necessarie
,
both
sor
your
instruction
,
and
the
discharge
of
my
dutie
,
to
bestow
the
rest
of
this
hower
in
opening
that
blessed
mystery
.
Wherein
(
according
to
the
example
of
our
Euangelist
,
&
the
whole
course
of
the
scripture
)
I
will
content
my selfe
with
the
Euidence
of
the
word
,
without
the
curiosity
of
schoole
diuinity
.
It
shall
be
sufficient
for
vs
vnderstand
,
that
the
scripture
affirmeth
,
that
there
is
one
God
,
and
three
persons
,
though
we
can
see
no
reason
how
it
can
be
so
:
And
farder
,
in
shewing
that
the
three
persons
are
indeed
distinct
one
from
another
,
and
not
diuers
respects
of
one
and
the
same
.
I
will
not
stand
vpon
their
nature
in
themselues
,
so
much
as
vpon
those
effects
,
which
beeing
ascrib'd
to
them
in
the
Scripture
,
cannot
,
as
in
shall
appeare
,
bee
performed
by
anie
one
person
.
Our
Euangelist
deliuers
the
point
of
our
Sauiours
diuine
nature
in
a
few
words
here
in
the
beginning
of
the
Gospell
.
Hee
proues
it
at
large
by
many
wonderfull
works
of
his
,
through
the
whole
course
of
his
writing
.
This
shal
be
my
example
and
warrant
.
Yet
I
would
not
haue
any
man
think
,
that
I
either
condemne
their
paines
and
care
,
who
haue
laboured
to
explaine
these
mysteries
,
by
the
light
of
reason
,
or
affirme
,
that
the
points
themselues
cannot
stand
with
reason
.
They
are
indeed
aboue
reason
,
but
yet
not
against
reason
.
As
the
light
of
nature
,
cannot
discerne
them
:
so
it
cannot
disproue
them
.
And
the
chiefe
end
of
them
,
that
endeuoured
to
discusse
these
maters
,
in
some
sort
by
reason
,
was
rather
to
stop
their
mouths
,
that
would
not
beleeue
,
them
to
inforce
them
to
beleeue
.
Now
this
course
,
in
this
place
and
auditorie
(
I
trust
)
is
needlesse
;
I
am
sure
with
the
greatest
part
it
would
be
bootlesse
.
For
how
many
,
or
rather
how
few
are
there
heere
present
,
that
are
able
to
examine
;
or
conceiue
the
subtill
arguments
that
haue
been
deuised
,
and
vsed
in
these
questions
?
Neither
are
wee
to
settle
our
faith
by
the
waight
of
humane
reason
,
but
to
ground
it
vpon
diuine
authority
.
Now
to
the
matter
.
Wherein
,
that
I
may
proceede
the
more
orderly
,
and
be
the
more
easily
vnderstood
;
First
I
will
speake
of
the
vnity
of
the
godhead
,
that
there
is
but
one
God
;
Secondly
of
the
Trinity
of
the
persons
.
Where
,
the
first
poynt
must
be
to
proue
,
that
there
are
three
persons
;
the
second
,
to
shew
how
they
are
distinguisht
one
from
an
other
.
And
because
there
is
in
our
Church
seruice
a
treatise
to
this
purpose
,
knowne
in
part
to
all
,
that
are
present
,
commonly
called
the
Creed
of
Athanasius
,
who
like
a
valiant
champion
maintein'd
the
godhead
of
Christ
,
against
the
Assaults
of
Arius
,
I
will
referre
you
from
point
to
point
to
that
discourse
.
That
there
is
but
one
God
,
the
same
one
God
witnesseth
himselfe
in
scripture
.
[
o
](A15738-e22900-b)
o
Exod.
20.
2.
3.
I
am
the
Lord
thy
God
,
thou
shalt
haue
none
other
Gods
but
me
.
Which
is
not
ambitiously
spoken
,
as
if
some
one
God
would
haue
the
honor
from
all
the
rest
;
but
enioyned
with
authority
by
him
who
onely
had
right
to
claime
such
preheminence
.
Els
,
neither
had
he
done
done
iustly
,
that
gaue
this
charge
(
and
how
should
he
be
conceiu'd
to
be
God
,
that
is
knowne
to
be
vniust
)
and
the
Iewes
to
whom
he
gaue
it
,
should
haue
hurt
themselues
as
much
,
by
displeasing
all
the
other
Gods
,
whom
they
refused
to
acknowledge
,
as
help
themselues
by
pleasing
that
one
,
whome
they
did
acknowledge
.
Vnlesle
perhaps
wee
may
ridiculously
think
,
that
for
quietnes
sake
,
the
other
Gods
were
content
to
put
vp
this
iniury
,
or
that
they
were
all
agreed
to
part
stakes
,
as
the
heathen
absurdly
feyne
of
their
three
Gods
.
Whereof
Iupiter
the
eldest
took
heauen
for
his
share
,
Neptune
the
second
got
the
gouernment
of
the
Sea
,
and
Pluto
the
yongest
,
rather
then
he
would
sit
out
quite
,
was
content
to
play
small
game
(
as
we
say
)
and
to
take
Hell
for
his
part
rather
then
nothing
.
These
are
liker
fancies
of
men
in
a
dreame
,
then
discourses
of
learned
writers
.
And
yet
neither
could
these
three
brothers
well
agree
at
all
times
:
and
to
say
the
truth
,
Iupiter
,
whom
the
other
two
aknowledged
for
their
Soueraign
,
was
the
onely
God
,
in
the
Iudgement
of
the
heathen
.
But
whatsoeuer
they
imagined
,
wee
are
sure
our
God
doth
so
speake
of
himselfe
,
[
p
](A15738-e22960-b)
p
Deut.
32.
39.
Behold
now
:
for
I
am
he
,
and
there
is
no
Gods
with
me
.
That
appeares
by
the
effects
;
I
kill
(
saith
he
)
&
giue
life
,
I
wound
and
I
make
whole
.
Are
not
these
the
works
of
god
?
In
whose
hands
are
death
&
life
,
but
in
Gods
?
But
hath
this
God
only
that
power
?
Are
there
not
other
,
that
haue
it
,
aswell
as
he
?
No
sure
:
as
himselfe
addeth
;
There
is
none
that
can
deliuer
out
of
my
hands
.
Thus
he
speaketh
of
himselfe
:
thus
the
prophet
Moses
[
q
](A15738-e23020-b)
q
Exod.
33.
11.
that
talked
with
him
face
to
face
,
speaketh
of
him
;
Vnto
thee
it
was
shew'd
[
r
](A15738-e23040-b)
r
Deut.
435.
(
saith
Moses
to
I
srael
)
that
thou
mightst
knowe
that
the
Lord
hee
is
God
,
and
that
there
is
none
other
,
but
hee
alone
.
And
afterward
:
Vnderstand
there
is
none
other
.
I
might
recken
vp
many
like
testimonies
.
But
whom
will
not
these
content
,
if
enough
will
content
him
?
Will
any
foolish
blasphemer
now
except
against
these
proofes
,
as
if
they
were
to
be
vnderstood
of
the
general
nature
of
God
,
not
of
any
one
,
who
onely
is
God
?
how
fond
and
absurd
must
such
an
exception
needs
bee
!
seeing
all
men
know
by
reason
,
that
generalls
haue
not
any
reall
being
,
diuers
from
the
specials
,
or
species
,
nor
can
be
said
to
perform
any
particular
action
.
For
example
(
to
make
the
matter
as
plaine
as
I
can
)
Man
,
as
it
signifieth
that
nature
,
which
is
common
,
or
generall
to
euery
seuerall
man
,
is
not
any
thing
subsisting
by
itselfe
,
but
hath
it
whole
being
in
the
particulars
of
that
kind
.
Therefore
also
it
cannot
be
said
,
that
the
generall
nature
of
man
doth
reason
or
speake
;
but
that
this
,
or
that
man
doth
so
.
But
God
saith
,
I
kill
&
giue
life
:
neither
can
the
general
nature
,
which
is
leudly
&
absurdly
conceiv'd
,
say
truely
of
itselfe
;
Behold
I
am
hee
,
and
there
are
no
gods
with
me
;
neither
were
such
a
speech
to
any
purpose
or
of
any
vse
:
as
if
it
were
to
bee
thought
that
any
man
could
imagin
,
that
there
are
more
,
then
one
general
nature
of
any
one
kinde
.
There
is
then
but
one
God
only
.
For
if
there
were
more
,
God
could
not
say
,
there
are
no
more
:
euen
as
Adam
,
after
Caine
and
Abel
were
borne
,
could
not
affirme
,
That
he
alone
was
man
,
and
that
there
was
none
beside
him
.
The
same
trueth
is
confirmed
in
the
new
Testament
by
the
[
s
](A15738-e23190-b)
s
1.
Cor.
8
4.
Apostle
Paule
;
We
know
(
saith
he
)
that
an
Idol
is
nothing
in
the
world
,
and
that
there
is
none
other
God
,
but
one
.
As
if
he
should
haue
said
:
Howsoeuer
there
are
diuers
idols
,
of
this
,
and
that
shape
,
men
idols
and
women
Idols
;
yet
we
know
there
are
no
such
diuine
powers
in
the
world
,
as
these
(
according
to
the
fancy
of
men
)
represent
;
yea
we
are
are
sure
,
there
is
but
one
God
.
The
heathen
indeed
haue
many
,
whom
they
call
God
and
Lord
:
but
to
vs
,
that
vnderstand
the
truth
,
there
is
but
one
[
t
](A15738-e23270-b)
t
Rom.
1.
21.
23.
When
they
knew
God
,
they
glorified
him
not
as
God
.
The
glorie
of
the
incorruptible
God
.
What
shal
I
need
to
heape
vp
many
testimonies
,
in
a
case
,
that
is
not
doubtfull
?
All
the
wise
and
learned
,
both
Christians
,
Iewes
,
&
Heathen
,
agree
with
one
consent
,
that
there
cannot
be
any
more
,
then
one
God
.
All
this
notwithstanding
,
wee
finde
that
in
the
Scrip●ure
there
are
more
then
one
,
that
are
sayde
to
bee
God
First
,
there
is
one
called
the
Father
,
whom
al
men
acknowledge
to
be
God
;
[
u
](A15738-e23310-b)
u
Rom.
1.
7.
Grace
be
with
you
,
and
peace
from
God
our
Father
.
[
x
](A15738-e23330-b)
x
1
Cor.
8.
6.
To
vs
there
is
but
one
God
,
which
is
the
Father
.
[
y
](A15738-e23350-b)
y
Eph.
1.
3.
Blessed
bee
God
,
euen
the
Father
of
our
Lord
Iesu
Christ
.
Secondly
,
as
I
shewed
before
,
Iesus
Christ
,
or
the
Word
,
is
also
vouched
to
bee
God
.
In
the
former
verse
The
word
was
God
.
[
*
](A15738-e23380-b)
*
Rom.
9.
5.
Christ
is
God
ouer
all
,
belssed
for
euer
Thirdly
,
it
is
manifest
,
in
the
same
Scripture
,
that
the
holy
Ghost
,
in
like
sort
,
is
God
.
For
although
there
be
no●
one
place
,
wherein
hee
is
so
tearmed
by
name
:
yet
the
comparing
of
one
text
with
another
,
puts
the
matter
out
of
question
.
The
Lord
saith
to
the
people
of
Israell
,
that
if
[
a
](A15738-e23400-b)
a
Num.
12
6.
there
be
a
Prophet
amongst
them
,
he
,
the
Lord
,
wil
appear
to
him
in
a
vision
,
he
will
talke
with
him
in
a
dreame
.
It
was
the
Lord
therefore
that
spake
in
and
by
the
Prophets
This
Lord
saith
[
b
](A15738-e23420-b)
b
1.
Pet.
1.
11.
Saint
Peter
,
was
the
spirit
.
The
spirit
testified
before
of
Christ
.
[
c
](A15738-e23450-b)
c
2.
Pet.
1.
21.
Prophecie
came
not
in
olde
time
by
the
will
of
man
:
but
holy
men
of
God
,
spake
,
as
they
were
moued
by
the
holy
Ghost
.
So
God
is
said
to
bee
hee
[
d
](A15738-e23470-b)
d
Act.
2.
24.
25.
&
1.
16
that
spake
by
the
mouth
of
Dauid
:
and
the
same
God
it
tearmed
the
holy
Ghost
in
an
other
place
.
It
is
welknown
that
euerie
where
in
the
olde
Testament
the
Iewes
are
accused
resisting
God
.
That
,
[
e
](A15738-e23490-b)
e
Act.
7.
51.
Stephen
expoundeth
of
the
holy
Ghost
:
O
yee
of
vncircumcised
harts
,
and
eares
,
ye
haue
alwaies
resisted
the
holy
ghost
;
as
your
fathers
,
so
you
If
then
there
bee
but
one
God
and
●et
three
distinct
one
from
another
,
be
euerie
one
of
them
God
;
how
can
it
be
denied
,
that
there
are
three
persons
,
[
f
](A15738-e23520-b)
f
Mat.
28.
19.
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
To
this
,
the
beginning
as
it
were
of
our
Profession
leades
vs
,
when
wee
are
baptised
in
or
into
the
name
of
the
Father
,
and
of
the
Sonne
and
of
the
holy
Ghost
.
Now
for
the
better
conceiuing
of
this
great
mysterie
,
touching
the
three
persons
:
it
is
necessarie
for
vs
to
vnderstand
,
what
a
person
is
;
And
then
wee
shall
the
more
easily
perceiue
,
that
euerie
one
of
the
three
is
a
person
.
And
here
,
if
I
should
stand
curiously
to
deliuer
an
exact
definition
of
the
thing
,
and
tell
you
that
a
Person
is
an
indiuiduall
●ubsistence
in
an
intellectuall
nature
,
or
a
seuerall
or
singular
thing
,
that
subsisteth
by
it selfe
,
in
a
nature
indued
with
vnderstanding
;
I
should
either
leaue
you
more
vncertaine
,
then
I
found
you
,
or
bestowe
more
time
in
expounding
the
wordes
,
then
shall
neede
(
I
hope
)
to
make
you
discerne
of
the
matter
it selfe
.
Wherefore
(
to
speake
plainely
,
rather
then
artificially
)
it
may
please
you
first
to
bee
perswaded
,
that
although
the
word
person
,
bee
not
in
the
Scripture
applyed
to
the
Father
the
Sonne
,
and
the
holy
Ghost
:
yet
euerie
one
of
them
is
so
described
therein
,
that
wee
may
,
and
must
needes
conceiue
him
to
bee
a
person
,
according
as
wee
vnderstand
the
word
.
First
,
who
knowes
not
,
that
there
is
no
person
.
but
where
there
is
a
nature
,
that
hath
reason
and
vnderstanding
.
For
no
man
euer
calles
any
creature
,
that
is
not
indued
with
reason
;
by
the
name
of
a
person
.
Who
will
,
or
may
say
of
tenne
or
twentie
Lions
,
Horses
,
Oxen
,
Apes
,
or
any
creatures
of
the
like
kinde
,
that
there
are
tenne
or
twentie
persons
?
For
example
,
if
wee
haue
a
denne
,
or
a
stall
,
that
will
receiue
tenne
Lions
,
or
tenne
Oxen
:
no
man
will
say
,
such
a
denne
or
stall
will
holde
tenne
persons
.
But
if
there
bee
a
Table
,
whereat
tenne
men
may
sit
,
it
is
an
vsuall
speech
,
to
say
,
it
will
holde
tenne
persons
.
So
that
first
to
the
being
of
a
Person
,
it
is
necessary
,
that
the
thing
,
which
wee
call
a
Person
,
bee
by
nature
indued
with
reason
:
otherwise
,
it
cannot
by
any
meanes
be
a
person
.
Secondly
,
wee
are
farther
to
vnderstand
,
that
the
word
person
notes
vnto
vs
some
one
of
that
kinde
,
and
not
many
considered
together
.
For
,
it
were
absurd
to
say
of
those
tenne
men
before
mentioned
,
though
necessarily
they
haue
euerie
one
of
them
,
the
vse
of
reason
,
that
they
are
a
Person
.
There●ore
by
Person
wee
meane
any
one
of
such
a
kinde
.
Euery
man
,
euery
woman
,
euery
childe
is
a
person
;
because
euery
one
of
them
hath
vnderstanding
by
nature
,
and
is
seuerall
or
distinct
by
himselfe
,
from
al
other
:
so
that
no
other
man
,
woman
,
or
child
in
the
world
in
heauen
or
in
earth
,
is
or
can
be
the
same
person
.
Some
man
perhaps
will
imagin
,
that
those
qualities
,
or
vertues
,
which
are
no
where
to
bee
found
,
but
where
first
there
is
reason
,
as
iustice
,
wisedome
,
temperance
,
fortitude
,
and
such
like
,
may
bee
tearmed
Persons
;
especially
since
euerie
one
of
these
,
is
seuerall
from
other
.
But
that
cannot
bee
:
because
whatsoeuer
is
a
Person
must
depend
on
nothing
as
a
part
or
property
therof
,
but
must
be
intire
of
it selfe
.
None
of
these
qualities
are
such
:
but
all
of
them
haue
their
being
in
some
one
person
or
other
.
Salomons
wisedom
,
and
Samsons
strengt●
haue
no
being
,
but
in
Salomon
,
and
Samson
:
with
them
:
they
are
;
if
they
cease
to
bee
,
they
are
not
.
The
case
is
farre
otherwise
with
Salomon
,
and
Samson
themselues
.
Let
the
wisedome
of
the
one
,
and
the
fortitude
of
the
other
be
turned
into
folly
and
Cowardise
,
yet
shal
each
of
them
be
still
a
person
,
as
before
he
was
:
yea
,
if
there
were
no
more
Men
,
Women
,
nor
Children
in
the
world
,
but
they
two
or
either
of
them
:
yet
should
they
both
,
if
both
continued
,
or
the
one
of
them
,
if
the
one
continued
,
bee
two
persons
or
one
person
.
So
then
to
the
being
of
a
Person
it
is
required
,
for
the
generall
,
that
the
thing
bee
of
such
a
kinde
,
as
hath
natu●ally
reason
or
vnderstanding
;
more
parrticularly
,
that
it
be
one
singular
thing
of
that
kind
,
and
that
it
be
such
a
thing
,
as
hath
a
subsistence
by
it self
,
and
depend
not
vpon
any
other
,
as
a
part
,
or
property
thereof
;
whersoeuer
we
find
such
a
thing
,
we
haue
a
Person
,
yea
so
many
Persons
as
wee
haue
such
things
.
Now
let
vs
apply
this
to
the
blessed
Trinity
.
And
first
concerning
the
nature
of
God
,
it
neither
is
nor
can
be
doubted
,
but
that
he
is
the
very
fountain
&
spring
of
all
vnderstanding
.
From
which
,
the
smal
streams
continually
do
flowe
,
which
wee
see
in
the
shallowe
channelles
of
the
creatures
.
[
g
](A15738-e23660-b)
g
Psal.
94.
9.
Hee
,
that
planted
the
eare
,
shall
hee
not
heare
?
Hee
that
formed
the
eye
,
shall
hee
not
see
?
[
h
](A15738-e23680-b)
h
Rom.
16.
27.
To
God
only
wise
,
be
prayse
through
Iesus
Christ
foreuer
,
Amen
.
Secondly
,
it
is
apparant
in
the
Scripture
,
that
the
Father
,
the
Sonne
,
and
the
holy
Ghost
are
distinct
each
from
the
two
other
;
so
that
there
is
[
i
](A15738-e23700-b)
i
Athanal
.
Creed
.
ver.
24.
But
one
Father
,
one
Sonne
,
one
holy
Ghost
,
and
neither
the
Father
is
the
Sonne
,
or
the
holy
Ghost
:
nor
the
Sonne
the
Father
,
or
the
holy
Ghost
:
nor
the
holy
Ghost
,
the
Father
,
or
the
Sonne
.
Which
proueth
manifestly
that
euerie
one
of
these
three
,
hath
his
subsistence
by
himselfe
,
and
so
is
a
person
.
Looke
not
that
I
should
repeate
that
,
which
before
I
deliuered
:
take
that
one
place
for
all
:
Baptise
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
.
These
three
names
,
Father
,
Sonne
,
and
holy
Ghost
,
doe
not
signifie
three
vertues
,
or
qualities
of
one
person
,
but
three
distinct
persons
.
Therfore
,
are
they
also
alleag'd
by
the
Apostle
as
three
witnesses
.
[
k
](A15738-e23750-b)
k
I.
Iohn
.
5.
7.
There
are
three
that
beare
record
in
heauen
,
the
Father
,
the
Word
,
and
the
holy
Ghost
.
But
this
mater
belongs
rather
to
the
second
part
of
this
discourse
:
wherin
I
am
to
shew
,
how
they
are
distinguisht
one
from
an
other
.
But
ere
I
come
to
that
point
(
and
yet
I
will
hasten
to
it
,
all
I
can
)
I
must
needes
forewarne
you
,
that
none
of
vs
,
for
ought
that
hath
beene
,
or
shall
bee
sayde
,
conceiue
of
God
,
as
of
the
creatures
.
There
is
one
generall
nature
common
to
all
men
,
whereby
they
are
men
;
and
so
men
,
as
that
euerie
seueral
person
,
is
a
seueral
man
.
Paul
,
Peter
,
Iames
,
and
Iohn
,
are
foure
men
,
aswell
as
foure
persons
.
But
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
are
onely
three
persons
,
and
not
three
Gods
,
For
the
establishing
of
your
faith
in
this
point
,
I
pray
you
remember
,
that
I
haue
made
it
euident
to
you
,
out
of
the
scripture
,
both
that
euerie
one
of
these
is
a
seuerall
person
,
and
also
that
they
are
all
three
but
one
God
.
That
euery
one
of
them
is
God
,
it
hath
been
manifestly
proued
;
and
no
lesse
,
that
there
is
but
one
God
.
Whereupon
it
must
necessarily
follow
,
that
they
are
all
three
,
not
three
Gods
,
but
one
God
.
And
this
is
that
which
you
haue
,
set
downe
in
the
Creede
named
before
,
[
l
](A15738-e23790-b)
l
Ath●nas
.
Creed
.
ver.
3.
That
we
worshippe
one
God
in
Trinitie
,
and
Trinitie
in
Vnitie
,
that
is
,
one
God
and
yet
three
persons
;
Three
persons
,
and
yet
one
God
.
If
any
man
,
for
the
satisfying
of
his
minde
,
desire
farther
to
vnderstand
the
reason
of
this
difference
,
betwixt
the
Creator
,
and
the
Creatures
;
why
euerie
seuerall
person
amongst
men
,
should
be
also
a
seuerall
man
,
and
not
all
one
man
:
and
yet
the
three
persons
,
but
one
God
;
he
must
knowe
,
that
this
proceedes
from
the
diuersitie
of
nature
in
God
and
man
.
The
nature
of
man
being
finit
,
may
be
multiplyed
into
many
seuerall
men
of
the
same
kindes
:
But
the
nature
of
God
being
infinit
,
cannot
possibly
admitte
any
multiplication
;
because
there
cannot
be
many
infinits
,
or
infinit
substances
,
as
there
may
be
and
are
verie
many
finit
substances
,
seuerall
and
differing
each
from
other
.
He
,
that
can
with
iudgement
and
learning
examine
those
points
,
that
concerne
the
nature
of
God
,
may
conceiue
the
truth
of
that
I
say
:
they
that
cannot
,
haue
sufficient
ground
for
their
beliefe
in
the
word
of
that
God
,
who
neither
can
be
deceiv'd
in
discerning
his
owne
nature
,
because
he
is
infinitly
wise
;
nor
will
deceiue
any
man
,
in
speaking
of
it
,
because
hee
is
infinite
in
truth
and
goodnes
.
●et
vs
goe
forwarde
therefore
to
learne
of
him
the
doctrine
of
the
Trinitie
.
The
word
Trinitie
(
as
I
sayd
ere
while
of
Person
)
is
in
no
place
of
Scripture
:
but
the
thing
being
there
,
we
are
not
to
refuse
,
or
mislike
the
word
;
especially
,
since
it
is
of
good
vse
,
and
hath
beene
of
so
long
continuance
in
the
Chruch
.
It
is
enough
,
if
wee
vnderstand
;
that
whensoeuer
the
Trinitie
is
named
,
all
three
persons
are
signified
:
as
for
example
;
when
wee
say
,
the
Trinitie
is
holy
,
blessed
and
glorious
;
wee
meane
,
that
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
are
holy
,
blessed
,
and
glorious
.
When
wee
say
the
Trinitie
of
persons
,
it
is
our
purpose
to
shew
the
number
of
the
persons
,
that
they
are
three
.
These
two
points
,
touching
the
vnitie
of
the
god
head
,
and
Trinitie
of
the
persons
,
are
set
out
at
large
in
[
l
](A15738-e23870-b)
l
●●th
.
mas
.
Creed
.
ver.
3.
4.
5
&c.
Ver.
4.
the
forenamed
Creed
,
from
the
beginning
of
the
third
verse
,
to
the
ende
of
the
twentie
one
verse
.
The
summe
of
all
is
this
,
that
wee
must
neither
confound
the
persons
,
nor
diuide
the
substance
.
To
confound
,
in
that
place
,
signifies
to
mingle
together
,
and
so
to
make
one
of
many
:
and
that
is
the
verie
naturall
meaning
of
the
Latine
word
.
So
that
,
when
wee
are
forbidden
to
confound
the
persons
,
wee
are
taught
that
wee
may
not
so
hold
the
vnitie
of
the
Godhead
,
that
we
denie
the
Trinitie
of
the
persons
,
and
in
stead
of
three
,
make
but
one
;
whereas
,
There
is
one
person
of
the
Father
,
another
of
the
Sonne
,
and
another
of
the
holy
Ghost
;
and
not
one
of
all
three
.
Neither
yet
may
wee
diuide
the
substance
,
as
if
the
diuine
nature
were
multiplied
,
according
to
the
number
the
Godhead
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
is
all
one
,
the
glorie
equall
,
the
maiestie
coaeternall
.
Therefore
all
the
attributes
,
properties
,
and
titles
,
which
appertaine
to
God
,
belong
equally
,
and
in
the
same
respects
,
to
all
,
onely
they
are
distinguished
by
that
which
is
proper
to
each
person
.
The
particulars
,
whereby
To
be
vncreated
,
Incomprehensible
,
Eternall
,
Almightie
,
to
be
God
,
and
Lord
.
All
these
,
and
all
the
rest
of
this
kind
,
which
are
many
,
are
common
to
all
three
persons
,
because
the
nature
of
all
three
is
one
,
and
the
same
:
wherefore
although
wee
must
acknowledge
euerie
person
by
himselfe
to
bee
God
and
Lord
:
yet
wee
may
not
say
,
there
are
three
Gods
or
three
Lords
.
I
haue
shewed
you
,
that
there
is
but
one
God
,
which
is
three
persons
;
euerie
one
of
them
being
alike
,
and
equall
in
all
things
,
that
belong
to
the
nature
of
the
godhead
.
It
remaines
,
that
I
should
speake
of
the
distinction
of
the
three
persons
;
onely
so
farre
,
as
to
make
vs
vnderstand
,
wherein
that
distinction
consists
.
For
the
better
conceiuing
whereof
,
wee
may
say
,
in
one
word
,
that
the
manner
of
being
,
which
each
person
hath
proper
to
himselfe
,
is
that
,
by
which
they
are
distinguished
;
in
all
other
things
,
there
is
no
reall
distinction
of
any
one
of
them
,
from
another
.
The
very
names
themselues
,
which
are
giuen
to
them
seuerally
in
Scripture
,
point
to
the
distinction
,
that
is
amongst
them
.
The
Father
,
as
euery
man
knowes
,
in
that
hee
is
a
Father
,
or
,
as
hee
is
a
Father
,
is
conceiv'd
to
bee
of
himselfe
,
and
to
giue
being
to
his
Sonne
.
Consider
Adam
the
first
man
,
without
looking
backe
to
his
creation
,
by
which
he
had
his
being
from
God
:
but
,
looke
onely
forward
as
hee
was
his
Son
Abels
Father
:
Do
you
not
plainely
perceiue
,
that
Adam
thus
considered
,
is
author
o●
Abels
being
?
Apply
this
to
God
the
Father
.
Being
God
,
hee
canne
,
in
that
regard
,
haue
no
authour
,
nor
beginning
of
being
.
Consider
him
as
the
Father
:
Hee
is
of
himselfe
,
not
made
,
not
created
,
not
begotten
,
not
proceeding
.
It
is
not
possible
truly
to
imagine
any
thing
of
his
Being
;
but
that
Hee
is
.
May
wee
reasonably
affirme
the
like
of
the
Sonne
?
Surely
,
as
hee
is
God
,
there
can
nothing
be
sayd
or
conceiv'd
of
the
Father
,
but
may
truely
and
must
necessarily
bee
spoken
,
and
thought
of
the
Sonne
,
and
of
the
holy
Ghost
seuerally
,
aswel
as
of
the
Father
:
wherin
then
lies
the
distinction
?
Euery
man
can
readily
answer
,
In
his
manner
of
being
,
or
in
his
being
the
Sonne
.
Take
the
former
example
.
Adam
and
Abel
are
both
men
,
&
in
respect
of
their
humane
nature
,
there
is
no
difference
betwixt
them
.
What
then
?
Is
there
none
at
all
therefore
?
yes
sure
:
Adam
hath
not
his
being
of
any
other
,
as
hee
is
a
Father
;
Abell
hath
his
,
as
hee
is
a
Sonne
,
of
his
Father
Adam
.
Let
it
not
trouble
you
,
that
I
mention
a
difference
betwixt
Adam
and
Abell
,
and
acknowledge
no
difference
,
but
onely
a
distinction
betwixt
God
the
Father
and
the
Sonne
:
the
reason
is
,
because
Adam
and
Abell
are
,
as
two
persons
,
so
two
men
:
God
neither
made
,
nor
created
by
the
Father
,
yet
is
begotten
of
him
;
and
so
hath
not
his
being
of
himselfe
,
but
of
his
father
,
and
therefore
,
in
the
manner
of
his
being
,
is
distinguisht
from
the
Father
.
So
is
the
holy
Ghost
,
or
spirit
from
both
of
them
.
You
wil
aske
me
,
by
what
he
is
distinguisht
from
them
.
I
answere
[
m
](A15738-e24280-b)
m
Ioh.
15.
26.
speaks
distinctly
and
plainely
,
The
comforter
shall
come
,
whom
I
will
send
you
from
from
the
Father
,
the
spirit
of
truth
,
which
proceedeth
from
the
Father
.
Therefore
also
hee
is
called
the
spirit
of
the
Father
.
It
is
not
you
that
speake
[
n
](A15738-e24310-b)
n
Mat.
10.
2●
(
saith
our
Sauiour
)
but
the
spirit
of
your
Father
,
which
speaketh
in
you
.
Now
that
he
also
proceedeth
from
the
Sonne
,
it
may
thus
appeare
:
All
things
(
[
o
](A15738-e24340-b)
o
Ioh.
16.
15.
saith
our
Sauior
)
that
the
Father
hath
,
are
mine
.
And
speaking
to
the
Father
he
[
p
](A15738-e24360-b)
p
Ioh.
17.
10.
sait●
All
thine
are
mine
.
The
later
of
these
two
Texts
may
be
vnderstood
(
I
grant
)
of
those
things
that
are
(
as
wee
speake
)
without
God
:
but
because
it
hath
vsually
beene
applyed
to
proue
this
point
,
I
thought
fit
to
alleadge
it
.
You
will
reply
,
that
all
the
Fathers
,
is
not
the
Sons
;
That
personall
property
,
whereby
he
is
the
Sonne
,
is
not
the
Fathers
,
but
the
Sonnes
:
&
that
,
by
which
the
Father
is
the
Father
,
is
not
the
Sonnes
,
but
the
Fathers
.
Whatsoeuer
else
the
Father
hath
,
the
Sonne
hath
also
.
But
that
the
holy
Ghost
proceeds
from
the
Father
,
is
not
the
personall
property
of
the
Father
;
and
therefore
the
Sonne
hath
that
,
and
so
with
the
Father
,
as
it
were
by
breathing
,
produceth
the
holy
Ghost
:
who
therfore
is
called
the
spirit
of
the
Sonne
,
and
of
Christ
,
[
q
](A15738-e24380-b)
q
Gal
46.
God
hath
sent
the
spirit
of
his
Sonne
into
your
hearts
.
If
any
man
[
r
](A15738-e24400-b)
r
Rom
89.
haue
not
the
spirit
of
Christ
,
the
same
is
not
Christes
.
It
is
not
said
indeed
,
that
the
holy
Ghost
proceedeth
from
the
Sonne
,
as
it
is
,
that
he
proceedeth
from
the
Father
:
but
since
he
is
called
the
spirit
of
the
Sonne
,
as
wel
as
of
the
Father
,
wee
truely
gather
,
that
hee
proceedeth
no
lesse
from
the
Sonne
,
then
from
the
Father
,
though
the
one
be
exprest
,
and
the
other
be
not
.
To
conclude
then
,
we
see
what
the
properties
are
,
by
which
the
persons
are
distinguisht
among
themselues
;
The
Father
begetteth
,
&
neither
is
begotten
,
nor
proceedeth
:
the
Sonne
is
begotten
,
but
proceedeth
not
:
the
holy
Ghost
neither
begetteth
,
nor
is
begotten
,
but
proceedeth
.
All
these
3.
He
that
begetteth
,
He
that
is
begotten
,
and
He
that
proceedeth
,
are
all
one
and
the
same
God
,
to
bee
blessed
and
praised
for
euer
and
euer
,
Amen
.
Therefore
are
all
3
absolutely
equall
in
all
matters
,
appertaining
to
the
nature
of
God
:
only
there
are
2
things
,
wherein
the
Father
hath
as
it
were
some
praeeminence
among
the
persons
.
The
one
I
noted
by
the
way
before
;
that
He
is
of
himselfe
:
so
is
neither
of
the
other
,
but
both
are
of
him
.
The
other
is
,
that
the
father
is
the
first
in
order
;
&
,
in
these
respects
,
he
is
sometime
called
by
Diuines
the
fountaine
None
of
the
3
persons
is
afore
or
after
other
;
the
meaning
is
,
that
none
of
them
is
in
time
afore
or
after
All
3
are
coeternall
,
that
is
alike
eternall
.
The
Sonne
also
hath
the
like
preaeminence
aboue
the
holy
Ghost
.
For
both
he
is
in
order
before
him
,
beeing
the
second
:
and
the
holy
Ghost
is
of
him
,
as
well
as
of
the
Father
.
But
these
praeeminences
concerne
the
persons
,
which
are
distinct
,
not
the
diuine
nature
,
which
is
wholly
&
absolutely
one
;
as
by
which
,
these
3
persons
are
one
God
.
To
whome
be
all
glory
&c.
THE
THIRD
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
3.
By
it
were
all
things
made
,
and
without
it
was
nothing
made
,
that
was
made
.
Verse
4.
In
it
was
life
,
&c.
ALL
true
knowledge
of
things
ariseth
,
either
from
an
vnderstanding
of
their
inward
nature
,
or
from
a
consideration
of
their
workes
,
and
actions
.
The
former
,
teaching
vs
the
hidden
causes
,
is
the
pefecter
,
but
the
harder
;
the
later
shewing
vs
the
secret
nature
,
by
the
manifest
effects
,
is
the
lesse
perfect
,
but
the
more
easie
.
That
nothing
might
be
wanting
,
whereby
any
man
might
be
drawne
or
perswaded
to
the
acknowledging
of
our
Sauiour
Christs
Godhead
,
our
Evangelist
hath
both
laid
open
the
mystery
of
his
nature
,
and
set
out
to
all
mens
viewe
the
wonderfull
glory
of
his
workes
.
Hast
thou
a
desire
to
fill
the
depth
of
thy
vnderstanding
,
with
the
profound
knowledge
of
his
eternall
being
?
Behold
sufficient
matter
of
continuall
meditation
and
study
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
.
&c.
Will
not
thy
capacity
or
leasure
serue
thee
,
to
sound
the
depth
of
these
bottomelesse
mysteries
?
Behold
a
shorter
and
easier
meanes
of
knowledge
,
by
which
thou
maist
see
the
glorious
Sonne
shining
in
his
workes
,
whome
in
his
naturall
brightnesse
thy
dazled
eies
cannot
looke
vpon
.
If
thou
canst
not
perfectly
comprehend
the
infinitnesse
of
his
light
,
yet
thou
shalt
certainely
discerne
that
it
is
infinite
.
And
with
this
desire
and
hope
,
lette
vs
come
to
the
expounding
of
this
verse
.
Wherein
we
are
first
to
vnderstand
,
what
it
is
,
that
our
Euangelist
here
teacheth
;
Secondly
to
see
,
how
it
proues
our
Sauiour
Christes
diuinity
.
In
the
former
part
,
I
will
speake
of
the
clauses
of
this
verse
seuerally
;
then
I
wil
consider
the
matter
of
them
,
ioyntly
both
together
.
By
him
were
al
things
made
;
that
is
,
to
speake
plainly
,
He
made
all
things
:
I
am
not
ignorant
,
that
[
s
](A15738-e24620-b)
s
Erasmus
ad
hunc
locum
.
some
men
cast
more
doubts
then
need
,
because
the
word
Him
,
in
the
greeke
,
may
bee
referred
either
to
God
,
or
to
the
Word
;
and
therfore
they
thinke
it
meete
and
needful
so
to
translate
it
,
that
it
may
be
certainly
,
and
necessarily
,
by
the
very
translation
,
restrained
to
the
Word
;
so
that
in
their
opinion
,
we
must
say
,
[
t
](A15738-e24650-b)
t
Istud
,
not
Ipsum
.
It
&
not
Him
.
For
mine
owne
part
,
I
will
not
striue
about
a
matter
of
so
small
importance
:
only
I
see
no
necessity
of
any
such
curiosity
in
translating
.
For
seeing
it
is
very
apparant
,
that
the
Evangelist
intendeth
to
describe
our
Sauiour
Christ
,
of
whome
the
whole
Gospell
doth
intreate
,
and
that
al
the
other
verses
,
and
clauses
of
verses
,
are
applyed
therevnto
;
he
must
needs
be
lesse
then
a
reasonable
man
,
that
would
pluck
this
verse
out
of
the
midst
of
the
rest
,
and
conceiue
that
by
it
,
which
neuer
came
into
the
thought
of
him
,
that
pend
it
.
But
for
the
translation
,
reade
it
as
you
please
,
so
you
vnderstand
the
meaning
of
the
Euangelist
aright
,
that
the
Word
or
Sonne
of
God
,
our
Sauiour
Christ
made
all
things
.
This
being
vnderstood
,
wee
are
first
to
enquire
what
this
speech
importeth
,
By
him
;
then
what
is
said
of
him
:
namely
,
what
this
making
was
,
and
what
was
made
.
By
him
,
or
By
it
,
By
the
Word
or
by
the
Sonne
:
why
d●th
the
Euangelist
make
choise
of
this
kind
of
speech
,
and
not
rather
,
say
plainely
,
as
he
might
,
He
made
all
things
?
It
is
,
and
hath
bin
alwaies
commonly
held
,
that
this
maner
of
speaking
doth
better
set
out
the
worke
of
the
Creation
,
and
confirme
that
former
point
of
doctrine
,
whereby
our
Sauiour
was
affirmed
to
bee
the
sonne
of
God
.
If
it
had
bin
said
,
that
The
Word
created
all
things
,
it
might
haue
bin
imagined
,
that
the
Father
had
had
no
hand
therein
:
whereas
now
it
is
implyed
,
that
the
Father
made
all
things
by
the
Sonne
.
But
surely
(
sauing
their
better
iudgement
,
that
thus
reason
)
there
is
no
more
feare
least
the
father
shoulde
bee
thought
not
to
haue
created
the
world
,
because
the
sonne
did
,
then
least
the
holy
Ghost
,
should
by
the
same
speech
be
imagined
to
haue
had
nothing
to
do
therein
:
&
it
is
as
much
against
the
truth
of
religion
to
deny
or
doubt
of
the
Godhead
of
the
holy
Ghost
,
as
of
the
fathers
being
God
.
Yea
,
the
daunger
was
greater
,
concerning
the
holy
Ghost
;
because
not
only
the
Scripture
doth
more
often
ascribe
that
worke
of
creation
to
the
Father
,
then
to
the
holy
Ghost
:
but
also
the
generall
opinion
of
al
men
makes
the
father
a
Creator
,
whereas
the
diuine
nature
of
the
holy
Ghost
is
not
so
commonly
knowne
or
beleeued
.
Neither
will
this
kind
of
speech
,
which
our
Euangelist
here
vseth
,
though
you
take
it
neuer
so
largely
,
preuent
or
remedy
that
doubt
,
touching
the
worke
of
the
holy
Ghost
in
the
Creation
;
but
that
for
ought
,
that
can
possibly
be
implied
in
this
phrase
By
him
,
the
spirit
may
be
thought
to
be
no
creator
.
But
(
that
I
may
omit
nothing
which
may
be
gathered
for
our
instruction
,
out
of
any
reasonable
obseruation
)
let
vs
a
little
consider
,
how
this
manner
of
speaking
,
may
confirme
our
faith
,
concerning
our
Sauiour
Christs
being
of
his
father
.
When
we
say
By
him
,
we
often
times
imply
,
that
there
was
some
other
,
beside
him
,
of
whom
we
so
speak
.
For
example
,
if
I
say
By
Ioab
the
Ammonits
were
subdued
;
I
may
signifie
thereby
,
that
Dauid
did
sub
due
them
by
Ioab
.
So
,
By
the
Word
all
things
were
made
;
I
may
hereby
giue
notice
,
that
the
father
made
al
things
,
by
the
Word
.
Yet
(
to
say
the
truth
)
neither
doth
this
maner
o●
speech
vsually
imply
any
such
matter
;
nor
the
other
exclude
any
that
are
,
or
may
be
held
to
haue
bin
doers
therein
.
And
therfore
we
are
faine
to
adde
only
or
alone
,
when
we
would
haue
it
conceiu'd
,
that
some
one
was
the
dooer
of
this
,
or
that
.
But
let
vs
grant
,
that
By
him
signifieth
also
the
working
of
the
Father
,
that
wee
maye
come
to
the
cheefe
thing
intended
by
that
obseruation
.
What
if
all
thinges
be
made
by
the
Sonne
?
We
must
learne
thereby
that
the
Sonne
hath
all
that
he
hath
,
from
the
Father
,
and
not
of
himselfe
.
The
father
is
said
to
haue
made
all
things
;
because
he
is
of
himselfe
:
All
things
are
said
to
be
made
by
the
sonne
,
for
that
he
is
of
another
.
I
propound
these
things
to
your
consideration
,
not
so
much
with
any
opinion
,
that
the
Euangelist
had
any
such
meaning
,
as
for
the
satisfaction
of
some
,
who
think
it
not
lawfull
to
leaue
any
thing
vntaught
,
which
hath
beene
formerly
observ'd
,
and
deliuered
for
truth
.
And
I
doe
it
the
oftener
now
in
this
beginning
,
that
I
may
rather
bee
excused
hereafter
,
for
leauing
that
out
of
my
exposition
,
which
hath
no
certaine
euidence
of
truth
,
nor
great
likelihood
of
reason
.
Wherefore
I
will
(
for
the
most
part
)
content
my selfe
,
with
the
alleaging
,
and
refuting
of
such
interpretations
onely
,
as
the
heretikes
,
Papists
,
and
other
,
haue
made
for
the
avowing
of
some
of
their
errors
.
For
the
present
,
to
cleare
that
,
which
I
haue
begunne
to
speake
of
,
the
doctrine
of
our
Sauiours
receiuing
his
being
from
his
Father
,
yea
the
very
power
of
creating
,
if
you
consider
him
as
a
Sonne
,
is
true
,
and
sound
.
For
being
so
considred
,
he
is
wholly
of
the
Father
,
and
hath
nothing
of
himselfe
;
that
wee
may
not
continue
a
needlesse
,
&
fruitlesse
controuersie
,
begune
slaunderously
by
some
Papists
and
ignorantly
,
as
I
shewed
in
my
last
exerci●e
,
concerning
the
Godhead
of
the
Sonne
.
But
this
Doctrine
cannot
necessarily
be
gathered
from
this
kind
of
phrase
.
But
if
our
Euangelist
had
intended
any
such
thing
,
hee
would
haue
said
,
that
the
Father
made
all
things
by
the
Sonne
:
as
[
u
](A15738-e24850-b)
u
Heb.
1.
2.
the
Apostle
speaketh
,
By
whome
also
he
made
the
world
:
and
not
thus
vncertainely
,
and
to
such
a
purpose
obscurely
,
By
him
all
things
were
made
;
Especially
,
since
the
same
speech
may
truely
be
vttered
euen
of
God
the
Father
,
or
of
the
Diuine
nature
,
in
which
all
three
Persons
are
comprehended
.
I
doe
therefore
rather
perswade
my selfe
,
that
the
Euangelist
vsed
his
libertie
:
and
whereas
hee
might
say
either
He
made
all
things
,
or
By
him
all
things
were
made
,
he
did
make
choise
of
the
later
,
both
for
variety
,
and
for
elegancy
of
speech
.
He
had
spoken
of
the
Word
altogether
as
yet
after
one
maner
of
phrase
;
The
Word
was
:
that
he
now
varies
,
saying
not
He
made
,
but
By
him
were
made
:
and
this
suiteth
with
the
next
verse
very
fitly
,
By
him
were
all
things
made
,
In
him
was
life
.
There
is
no
question
,
but
that
this
making
,
which
the
Euangelist
here
noteth
,
was
the
creating
of
the
world
,
whereof
Moses
speaketh
.
And
how
soeuer
it
is
a
common
opinion
,
that
creating
signifieth
making
without
any
matter
,
whereof
the
things
to
bee
created
should
be
made
,
whereas
making
presupposeth
matter
ready
to
be
framed
,
and
formed
;
yet
indeed
there
can
hardly
be
any
such
distinction
wrung
out
of
the
words
themselues
.
For
neither
hath
the
Hebrew
,
that
Moses
vseth
,
to
set
out
the
creation
,
any
such
nature
,
nor
the
Greeke
,
by
which
it
is
translated
.
For
the
former
,
it
appeareth
manifestly
by
the
ordinary
vse
of
it
in
the
Scripture
,
and
namely
by
Moses
himselfe
;
who
applies
the
word
making
to
that
,
which
in
in
the
next
verse
he
cals
creating
;
l●t
vs
make
man
:
Thus
God
created
the
man
in
his
image
.
The
words
are
diuers
,
and
yet
spoken
of
the
same
thing
,
or
action
,
But
what
needes
any
farther
proofe
,
Thus
God
created
the
man
in
his
image
,
in
the
image
of
God
created
he
him
;
he
created
them
male
and
female
.
Do
you
marke
the
same
word
thrice
vsed
,
concerning
the
making
of
man
?
And
yet
who
knowes
not
,
that
[
y
](A15738-e25020-b)
y
Gen.
2.
7.
The
Lord
God
made
the
man
of
the
dust
of
the
ground
?
Would
Moses
haue
called
that
making
of
man
by
the
name
of
Creating
,
if
to
Create
were
to
make
of
nothing
?
Surely
man
was
not
created
,
being
made
of
the
dust
,
if
there
be
no
creating
,
where
there
is
matter
of
which
he
is
to
bee
made
.
So
it
is
also
affirmed
by
Moses
,
[
*
](A15738-e25080-b)
*
Gen.
21.
that
God
created
the
great
whales
:
what
of
nothing
?
Nothing
lesse
.
It
is
well
knowne
,
and
recorded
euen
there
by
Moses
,
that
the
water
brought
them
forth
.
I
wil
say
more
.
There
is
no
one
place
in
the
history
of
the
creation
.
where
the
worde
Creating
maye
be
taken
,
(
I
doe
not
say
must
bee
,
but
may
bee
taken
)
for
making
of
nothing
,
except
perhaps
the
first
verse
,
In
the
beginuing
God
created
heauen
,
and
earth
:
only
here
may
the
word
be
so
vnderstood
,
because
by
heauen
&
earth
,
the
first
matter
of
all
things
may
be
conceiued
;
which
only
was
created
of
nothing
,
all
things
else
of
it
.
As
for
the
greeke
,
both
the
vse
of
it
in
al
kind
of
writers
speaketh
for
me
:
&
who
can
imagin
,
that
they
who
did
not
beleeue
,
that
euer
there
was
any
creation
,
shoulde
deuise
a
needlesse
word
to
signifie
such
a
thing
,
as
they
neuer
dreamt
of
and
if
at
any
time
they
speake
of
such
a
question
,
they
expresse
themselues
,
by
adding
some
worde
to
make
;
as
to
make
of
nothing
,
or
without
any
pre-existent
matter
,
or
such
like
.
What
then
?
Doe
wee
deny
the
thing
,
because
wee
say
there
is
no
word
,
that
necessarily
signifieth
To
make
of
nothing
?
God
forbid
.
We
haue
taught
,
and
can
easily
proue
,
if
neede
be
,
that
all
things
,
besides
God
,
haue
had
a
beginning
of
their
being
.
Then
were
they
ether
made
of
nothing
,
which
indeed
is
most
true
,
or
of
God
himselfe
,
as
the
matter
of
them
.
But
the
later
is
meerely
vnpossible
.
For
neither
is
God
of
any
bodily
matter
,
as
we
see
those
thinges
to
be
;
[
a
](A15738-e25180-b)
a
Iob.
4.
24.
God
is
a
spirit
:
and
whatsoeuer
is
of
his
substance
,
is
the
same
God
with
him
,
infinit
in
power
,
and
being
:
whereas
all
creatures
are
finit
,
in
both
.
Therefore
when
we
meditate
on
the
glorious
worke
of
creation
,
wee
must
drawe
our
thoughts
from
the
cogitation
of
these
things
,
which
we
see
,
feel
,
heare
,
smell
,
and
tast
,
and
conceiue
aswell
,
as
we
can
,
that
there
is
nothing
,
but
God
.
How
then
came
all
these
to
be
,
the
world
,
and
the
creatures
therein
?
God
made
them
.
Of
what
?
Of
that
first
matter
,
which
was
without
forme
,
couered
all
ouer
with
darknesse
.
But
whereof
was
that
first
matter
made
?
Of
nothing
.
That
is
,
when
as
yet
there
was
nothing
at
all
,
but
the
in
comprehensible
maiestie
of
God
,
in
his
eternall
being
,
it
pleased
him
to
wil
that
all
these
things
should
be
:
and
by
this
will
of
his
,
&
according
to
this
will
,
all
,
and
every
one
of
these
Creaturs
took
their
being
.
First
,
as
God
had
from
all
eternity
purposed
,
and
willed
,
that
first
matter
,
or
lump
,
had
its
being
,
simply
of
nothing
,
as
all
reason
shewes
vs
.
For
how
is
it
possible
to
conceiue
,
or
imagin
,
that
that
,
which
is
the
first
matter
,
should
haue
any
other
matter
before
it
,
of
which
it
might
be
made
?
Therefore
[
b
](A15738-e25200-b)
b
Arist.
Phys●●
.
lib.
1.
the
Philoso
phers
being
ignorant
of
the
creation
,
were
inforced
to
make
this
first
matter
eternal
:
and
this
was
the
conceipt
[
c
](A15738-e25230-b)
c
Gen.
2.
19.
as
the
creatures
were
to
Adam
:
it
had
not
bin
possible
for
them
,
I
will
not
say
to
haue
made
these
other
inferior
creatures
,
but
so
much
as
to
haue
deuised
the
forme
,
and
workmanship
,
which
no●
they
see
,
and
wonder
at
,
in
the
meanest
creatures
.
But
of
this
point
in
the
second
part
,
when
I
come
to
shew
that
the
Creation
of
all
things
is
a
certaine
proofe
of
our
Sauiours
Godhead
.
It
remaines
,
that
wee
expounde
the
last
words
,
All
things
.
What
need
they
any
exposition
,
may
some
man
say
.
For
who
is
so
dull
,
that
he
vnderstands
not
,
what
is
meant
by
them
?
what
can
be
meant
,
but
absolutely
All
things
,
without
exception
?
Surely
it
is
certaine
,
that
the
Euangelists
meaning
is
so
;
and
a
man
may
well
maruell
that
there
should
be
any
question
made
of
it
:
yet
such
hath
bin
the
malice
of
Satan
,
and
the
miserable
shifting
of
Hereticks
,
that
(
I
thinke
)
no
one
text
in
this
whole
Gospell
,
hath
bin
more
strangely
,
or
diuersly
interpreted
.
I
will
touch
some
of
the
errors
,
point
at
other
,
and
stand
long
vpon
none
.
We
presse
the
generalitie
of
the
words
All
things
,
which
comprizeth
whatsoeuer
hath
any
being
.
Would
you
think
it
possible
,
that
these
words
●eing
so
large
,
should
bee
stretcht
too
farre
?
Yet
haue
they
bin
,
most
absurdly
.
For
by
them
Macedonius
,
who
denied
the
Godhead
of
the
holy
Ghost
,
laboured
to
establish
his
blasphemous
heresy
.
If
all
things
(
saith
hee
)
then
the
holy
Ghost
too
,
vnles
he
be
nothing
.
Why
dost
thou
not
multiply
thy
absurdities
,
and
say
asmuch
of
the
Father
,
and
the
Sonne
himselfe
too
?
For
if
it
seeme
absurde
to
thee
,
as
it
is
,
to
containe
the
Sonne
vnder
these
generall
tearmes
,
because
hee
is
the
creator
or
maker
;
how
canst
thou
imagin
such
a
blasphemy
,
of
the
holye
Ghost
,
who
is
also
a
Creator
with
him
,
being
one
&
the
same
God
?
At
the
least
thou
canst
not
exempt
the
Father
;
of
whom
there
is
no
more
mention
in
this
clause
,
then
of
the
holy
spirit
.
But
[
d
](A15738-e25320-b)
d
Ambro●●●
sp●
.
S.
cap
2.
●y
ril
.
lib.
1.
m
I
●●
cap.
5.
Chry●●●●
.
in
Ioa.
●om.
4
Gro●or●
〈◊〉
ora●
.
Thco●
.
5.
the
Euangelist
(
that
I
may
not
spend
too
much
time
in
these
fancies
)
hath
answered
for
himselfe
,
where
he
restraineth
this
to
the
things
,
that
were
made
.
Without
him
was
made
nothing
that
was
made
.
Whatsoeuer
was
made
,
was
made
by
him
:
but
the
holy
Ghost
being
God
(
as
hath
bin
shewed
)
hath
an
eternall
being
,
and
was
neuer
made
;
though
he
proceed
from
the
father
,
and
the
Sonne
.
As
Macedonius
stretcht
those
words
,
farder
then
they
would
reach
:
so
on
the
contrary
side
,
other
Hereticks
drew
them
into
a
narrower
roume
,
then
they
could
endure
.
For
whereas
by
by
all
things
we
must
vnderstand
whatsoeuer
had
any
beginning
of
being
,
whether
it
be
visible
,
as
the
heauens
,
the
Earth
&
the
Sea
,
men
,
beasts
,
fowles
,
fishes
:
or
inuisible
,
as
the
Angells
,
and
spirites
;
some
Hereticks
denied
,
that
the
one
of
these
kinds
was
created
by
the
Word
,
some
that
the
other
.
The
Valentinians
were
content
to
grant
,
that
hee
made
all
things
,
that
are
bodily
,
and
subiect
to
sense
,
yea
perhaps
the
soules
of
men
too
,
&
the
Angells
:
but
yet
for
sooth
they
dreamt
of
I
knowe
not
what
[
e
](A15738-e25380-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apud
Iren.
lib.
1.
cap.
1.
2.
3.
other
conceits
,
which
were
not
created
by
him
.
The
Manichees
allowed
God
the
creation
of
all
inuisible
spirits
:
but
they
thought
the
world
,
and
the
creatures
in
it
,
too
base
a
peece
of
worke
for
so
glorious
a
worke-master
;
not
perceiuing
(
ignorant
wretches
as
they
were
)
that
the
making
of
the
least
creature
requires
infinite
wisdome
,
&
power
.
But
what
should
I
enter
into
any
refutation
of
these
Heretickes
?
All
I
meane
to
doe
in
such
cases
,
is
to
cleare
the
Text
from
such
errors
,
as
they
loade
it
withall
.
Therfore
it
shall
be
sufficient
against
the
one
,
and
the
other
,
that
the
Euangelist
not
only
speakes
so
generally
All
things
,
but
also
adds
,
to
take
away
all
manner
of
cauills
,
that
nothing
,
or
not
one
thing
was
made
without
him
.
Neither
will
it
serue
the
Valentinians
turne
,
to
say
,
that
their
fancies
were
not
made
because
whatsoeuer
is
not
God
,
had
certainely
a
beginning
of
being
,
from
and
by
the
Sonne
;
and
therefore
those
multitudes
of
their
Aeones
as
they
call
them
,
must
needes
bee
made
.
For
being
so
many
,
and
so
diuerse
in
nature
,
it
is
not
possible
,
they
hould
be
God
;
as
themselues
also
grant
.
And
for
the
first
clause
By
him
were
all
things
made
,
this
may
suffice
:
I
come
to
the
second
.
And
without
him
was
nothing
made
,
that
was
made
.
Here
,
because
there
is
some
variety
in
ioyning
,
or
s●uering
the
words
,
which
makes
a
difference
in
the
meaning
of
the
Euangelist
;
it
behoues
vs
,
first
to
seeke
out
the
true
pointing
of
the
sentence
,
and
then
wee
may
readily
proceed
,
to
enquire
after
the
sense
thereof
.
Some
mingle
part
of
this
verse
,
and
part
of
the
next
together
,
reading
it
thus
;
Without
him
,
was
made
nothing
,
that
was
made
in
him
;
taking
the
two
last
words
In
him
,
from
the
verse
that
followeth
.
But
this
hath
so
little
shew
of
reason
in
it
,
that
to
rehearse
it
,
is
to
refute
it
.
For
how
idle
a
speech
is
it
,
to
say
,
that
nothing
was
made
without
him
,
that
was
made
in
him
;
that
is
by
him
?
As
if
any
reasonable
man
could
imagin
,
that
somthing
was
made
by
him
,
which
was
made
without
him
.
If
any
man
wil
interpret
In
him
,
as
the
words
properly
signify
,
it
is
yet
more
absurd
.
For
neither
are
al
things
[
f
](A15738-e25540-b)
f
Tertull.
contra
Her●●g
.
cap.
2c
.
in
the
Word
,
taking
In
Properly
;
and
it
is
a
manifest
contradiction
to
say
,
that
a
thing
is
made
in
this
,
or
that
,
and
yet
made
without
it
,
that
is
,
not
within
it
.
[
g
](A15738-e25560-b)
g
August
.
an
Ioa.
tract.
1.
Other
thrust
the
later
part
of
this
verse
,
to
the
fourth
,
and
make
it
part
thereof
,
in
this
sort
;
That
which
was
made
,
in
him
was
life
.
And
so
our
Rhemists
translate
the
place
,
following
the
vulgar
Latin
.
But
there
is
more
curiosity
in
this
reading
,
then
truth
.
For
who
can
beleeue
,
that
the
Euangelist
would
trouble
them
,
that
should
reade
,
or
heare
this
Gospel
,
with
such
a
subtility
,
as
few
men
are
able
to
vnderstand
;
that
all
things
which
which
were
made
before
their
making
,
were
life
in
God
;
because
they
were
God
himself
,
as
they
then
were
That
,
which
was
made
&c.
but
rather
Those
,
or
All
things
,
that
were
made
,
were
life
in
him
.
I
deny
not
,
that
this
translation
hath
some
authoritie
from
antiquity
.
But
surely
not
so
much
as
is
commonly
thought
:
&
the
very
euidence
of
truth
,
hath
made
some
later
Papists
also
reiect
it
.
The
truest
,
&
plainest
course
is
,
to
reade
it
,
as
we
commonly
doe
,
following
the
generall
consent
of
almost
al
the
auncient
greeke
writers
:
sure
the
learnedst
,
and
soundest
.
Without
him
was
made
nothing
that
was
made
.
Let
no
man
trouble
himselfe
with
deuising
,
what
the
reason
should
be
,
why
the
holy
Ghost
adds
this
clause
,
seeing
hee
had
spoken
sufficient
in
the
former
:
I
will
,
if
it
please
God
,
satisfy
this
doubt
,
when
I
haue
expounded
the
words
,
and
come
to
deliuer
the
meaning
of
the
Euangelist
in
them
.
Now
the
words
are
plaine
enough
in
themselues
;
but
that
the
curiosity
of
some
men
,
and
the
crafty
malice
of
Satan
,
hath
made
them
doubtfull
:
yet
the
doubtes
are
neither
many
nor
hard
.
First
,
by
without
,
[
h
](A15738-e25650-b)
h
Origen
.
in
Ioa.
lib.
3.
some
men
will
needes
vnderstand
that
,
which
before
I
noted
;
as
if
the
Euangelists
meaning
were
that
the
word
contained
al
things
in
him
,
as
the
preseruer
o●
them
,
by
his
infinit
power
,
and
being
.
The
doctrine
is
true
,
but
nothing
to
the
purpose
.
It
is
easie
for
euery
man
to
discerne
,
that
without
him
signifies
no
more
bu●
that
,
which
was
said
in
the
former
part
of
the
sentence
By
him
;
the
one
affirming
,
the
other
denying
.
If
the
Euangelist
had
said
,
within
him
were
al
things
,
them
there
had
bin
god
reason
to
expound
without
,
as
these
men
doe
.
But
since
he
puts
By
him
in
the
first
part
,
surely
in
the
later
,
without
must
haue
such
a
sense
,
as
best
agrees
with
that
.
Tel
me
how
you
would
vnderstand
my
words
,
if
I
should
speake
thus
?
Dauids
battailes
were
all
fought
by
Ioab
,
and
without
him
there
was
none
fought
.
So
speaketh
S.
Iohn
,
and
so
he
is
to
be
vnderstood
.
But
in
the
word
without
,
only
the
curiosity
of
men
was
to
be
blamed
:
in
the
exposition
of
the
other
worde
,
Nothing
,
wilful
ignorance
,
and
malitious
peruerting
of
the
holy
Ghosts
meaning
bewary
themselues
.
If
I
should
aske
any
reasonable
man
,
how
he
thinkes
those
wordes
without
him
was
nothing
made
,
are
to
bee
vnderstood
;
would
he
not
answere
me
readily
,
and
plainely
;
that
the
Euangelist
meant
to
tell
vs
,
that
There
was
not
any
thing
made
,
but
by
him
?
Surely
,
thus
would
a
reasonable
man
answere
,
if
hee
would
answere
like
a
reasonable
man
.
But
[
i
](A15738-e25800-b)
i
Manich.
apud
August
.
de
natur●
boni
.
cap.
25.
the
men
,
of
whome
I
speake
,
will
haue
Nothing
to
be
something
;
And
whereas
S.
Iohn
would
teach
vs
,
that
whatsoeuer
was
made
,
was
made
by
him
,
they
would
make
him
say
,
that
there
was
a
thing
,
yea
many
hundred
,
or
thousand
things
,
that
were
not
made
by
him
.
Nothing
was
made
without
him
.
That
is
,
say
the
Manichees
,
hee
was
not
the
maker
of
Nothing
;
but
that
was
made
without
him
.
Could
a
man
deuise
to
speake
more
contrary
to
the
holy
Ghost
,
if
the
would
set
himselfe
to
it
neuer
so
earnestly
?
But
what
is
this
nothing
?
No
lesse
then
the
heauen
,
the
earth
,
the
sea
,
and
whatsoeuer
is
contained
in
al
these
(
except
spirits
)
They
might
better
call
these
All
things
,
then
Nothing
.
Sure
,
it
is
a
farre
easier
matter
to
perswade
men
to
be
Sadduces
,
and
thinke
there
are
no
spirits
at
al
,
then
to
make
them
beleeue
,
that
all
these
bodily
things
are
nothing
.
They
are
nothing
(
say
they
)
because
they
are
naught
,
and
made
by
the
deuill
.
Away
with
these
horrible
blasphemies
,
and
absurdities
.
Is
the
world
euill
by
creation
,
and
not
rather
wholly
by
corruption
?
Or
is
there
any
thing
in
the
worlde
so
euill
,
that
it
hath
not
some
good
,
&
profitable
vse
?
Is
it
possible
any
thing
should
haue
a
being
,
but
from
Iehouah
,
the
author
of
all
being
?
But
,
I
knowe
not
how
,
I
am
almost
slipt
into
a
refutation
of
that
,
which
deserues
rather
to
be
reiected
with
detestation
,
then
refuted
by
reason
;
especially
seeing
the
ground
of
this
their
building
,
is
so
sleight
and
sandy
.
What
colour
is
there
for
this
interpretation
of
theyrs
?
If
wee
take
the
words
,
in
the
plaine
sense
they
afford
vs
,
they
containe
neither
impietie
,
nor
absurdity
.
What
then
?
Doth
the
circumstance
of
the
place
require
anye
such
exposition
?
Nay
rather
ot
confutes
it
,
as
I
haue
shewed
.
Neither
doe
they
brag
of
any
speciall
reuelation
,
for
the
vnderstanding
of
it
.
What
should
then
be
their
reason
for
it
?
Imagin
what
you
will
,
or
can
,
their
conceit
passeth
all
absurdity
.
Forsooth
,
the
Euangelist
hath
set
nothing
,
in
the
last
place
,
after
was
made
.
O
incredible
,
shall
I
say
ignorance
,
or
wilfull
blindnesse
?
As
if
for
the
sense
,
it
were
not
all
one
to
say
,
without
him
was
made
nothing
,
and
,
without
him
nothing
was
made
.
In
English
the
later
kind
of
speech
is
more
agreeable
to
the
nature
of
the
toong
;
in
greeke
it
is
not
so
:
but
the
sense
,
euen
in
the
English
,
is
all
one
,
though
the
words
be
not
so
well
placed
.
But
let
vs
leaue
these
absurdities
,
vpon
which
wee
haue
dwelt
too
long
,
a
great
deale
longer
then
I
purposed
,
and
betake
our selues
to
the
matter
.
Yet
perhaps
it
will
not
be
amisse
to
adde
a
worde
or
two
,
first
;
for
the
remouing
of
a
doubt
,
that
may
arise
in
some
mans
minde
,
who
cannot
satisfy
himselfe
concerning
it
.
And
surely
I
am
the
bolder
to
spende
the
more
time
,
and
labour
,
in
expounding
the
text
,
and
making
al
things
as
plaine
,
as
I
can
,
because
I
knowe
,
that
one
of
Satans
meanes
,
to
discredit
the
doctrine
,
and
make
the
exhortation
out
of
any
palce
of
Scripture
,
lesse
effectuall
,
is
to
cast
some
doubtes
into
mens
heartes
;
about
the
true
sense
of
the
text
expounded
.
If
hee
can
shew
any
likely
hood
of
some
other
interpretation
,
then
was
giuen
,
he
makes
accompt
he
hath
aduantage
enough
,
to
perswade
vs
not
to
regard
what
was
taught
vs
,
&
what
we
were
exhorted
to
.
For
if
the
foundation
bee
weake
,
how
should
the
building
be
but
ruinous
?
So
likewise
,
if
he
cannot
reasonably
obiect
against
the
expounding
of
the
place
,
yet
if
hee
can
raise
some
doubts
,
which
were
not
satisfied
,
he
will
imploy
men
therein
,
and
so
drawe
them
away
,
from
the
meditation
,
and
practise
of
that
,
which
was
deliuered
.
The
doubt
vpon
this
place
,
is
in
the
later
part
of
this
clause
,
why
the
Euangelist
should
add
these
words
,
without
him
was
made
:
was
it
not
sufficient
to
haue
said
,
All
things
were
made
by
him
?
yes
surely
,
it
was
very
sufficient
,
both
for
the
truth
of
the
thing
,
and
also
for
the
vnderstanding
of
it
.
What
vse
is
there
then
of
this
repetition
?
It
helpes
the
memory
,
and
as
it
were
stirs
vs
vp
to
greater
atttention
.
But
the
true
reason
of
it
,
(
as
I
conceiue
)
is
,
that
the
Euangelist
followeth
the
Hebrew
phrase
very
commonly
;
in
which
it
is
ordinary
,
to
double
that
,
by
a
negation
,
or
deniall
of
the
contrary
,
which
before
was
affirmed
.
So
[
k
](A15738-e26010-b)
k
I
say
.
39.
4.
2.
King
.
20.
15.
speaketh
Hezekiah
to
the
Prophet
I
sai
,
All
that
is
in
my
house
,
they
haue
seene
;
there
is
nothing
among
my
treasures
,
that
I
haue
not
shewed
them
So
[
l
](A15738-e26040-b)
l
Ier.
42.
4.
Ieremie
to
●ohanan
,
and
the
people
,
What
soeuer
thing
the
Lorde
shall
aunswere
you
,
I
will
declare
it
to
you
:
I
will
keepe
nothing
backe
from
you
.
Of
this
kinde
,
there
are
many
speeches
of
our
Sauiour
recorded
in
the
Gospell
,
that
it
may
appeare
it
was
ordinarie
with
him
,
so
to
set
out
that
hee
spake
,
by
affirming
,
or
denying
the
contrary
.
[
m
](A15738-e26070-b)
m
Ioh.
8.
29.
Hee
that
sent
me
,
is
with
me
,
the
Father
,
hath
not
left
me
alone
;
[
n
](A15738-e26090-b)
n
Ioh.
3.
17.
God
sent
not
his
Sonne
into
the
world
,
that
he
should
condemne
the
world
,
but
that
the
world
through
him
might
be
saued
.
This
later
Clause
indeede
hath
somewhat
more
in
it
,
then
the
former
,
but
it
was
implyed
in
it
:
So
in
the
verse
going
before
,
should
not
perish
,
but
haue
euerlasting
life
.
[
o
](A15738-e26130-b)
o
Ioh.
10.
18.
Ver.
28.
No
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
.
I
giue
them
eternall
life
,
and
they
shall
neuer
perish
.
This
custome
of
speech
vsed
also
by
his
Lord
and
Master
,
did
our
Euangelist
followe
,
that
wee
might
the
rather
beleeue
,
and
remember
that
,
he
writ
.
Thus
by
the
examining
of
the
words
,
wee
are
come
,
at
the
last
,
to
vnderstand
the
Euangelists
meaning
:
which
is
this
;
that
all
things
whatsoeuer
,
which
had
any
beginning
of
being
(
as
all
things
had
,
except
God
onely
)
had
that
beginning
,
and
being
of
theirs
from
the
word
,
or
Sonne
of
God
.
There
is
nothing
so
glorious
in
heauen
aboue
,
nothing
so
meane
on
earth
belowe
,
nothing
so
hidden
,
&
vnknowne
in
the
depth
of
the
Sea
,
but
had
his
whole
being
from
our
Sauiour
Christ
.
From
him
they
all
receiv'd
their
substance
,
and
nature
;
from
him
they
had
their
qualities
,
and
properties
;
by
him
all
things
liue
,
that
haue
life
;
by
him
all
things
moue
,
that
haue
motion
;
by
him
all
things
are
,
that
haue
any
being
.
But
let
vs
consider
these
matters
more
attentiuely
:
First
,
in
generall
;
then
particularly
.
And
because
I
haue
,
once
or
twice
already
,
made
mention
of
a
place
in
the
Prouerbes
,
where
this
Sonne
of
God
is
brought
in
by
Salomon
,
calling
himselfe
,
by
the
name
of
wisedome
,
and
shewing
his
admirable
wisedom
by
the
workes
of
the
Creation
,
I
will
begin
with
his
owne
report
,
as
it
is
there
described
.
When
hee
(
that
is
God
the
Father
)
prepared
the
heauens
,
I
was
there
[
p
](A15738-e26200-b)
p
Pro.
8.
27.
(
sayth
this
diuine
wisedome
)
when
he
set
the
compasse
vpon
the
deepe
;
when
hee
established
the
Cloudes
aboue
,
when
he
confirmed
the
Fountaines
of
the
deep
.
When
he
gaue
his
decree
to
the
Sea
,
that
the
waters
should
not
passe
his
commandement
,
when
hee
appointed
the
foundations
of
the
earth
,
Then
was
I
with
him
a
nourisher
,
and
I
was
dayly
his
delight
,
reioycing
alway
before
him
.
But
least
any
man
should
be
so
obstinate
,
that
this
testimonie
cannot
resolue
,
and
satisfie
him
:
I
will
adde
hereunto
,
the
witnes
of
[
q
](A15738-e26280-b)
q
Psal.
102.
25.
another
Prophet
,
who
calling
vpon
the
Sonne
of
God
,
speaketh
thus
of
him
;
Thou
hast
afore
time
,
layd
the
foundation
of
the
earth
,
and
the
heauens
are
the
worke
of
thy
hands
.
If
you
doubt
,
whether
this
bee
spoken
of
the
Sonne
or
no
,
the
holy
Ghost
shall
assure
you
that
it
is
,
by
the
pen
of
Saint
[
r
](A15738-e26300-b)
r
H●b.
1.
10.
Paul
;
who
alleageth
this
place
,
and
applyeth
it
to
our
Sauiour
Christ
;
Of
whome
also
hee
had
affirm'd
a
little
before
,
that
God
made
the
world
by
him
.
It
may
be
,
some
man
would
knowe
the
reason
,
why
our
Euangelist
,
being
to
describe
our
Sauiour
,
as
the
Creator
of
the
world
,
doth
not
vse
the
same
kinde
of
speech
,
which
Moses
doth
,
and
which
also
is
common
in
the
Scripture
,
to
that
purpose
.
Why
doth
hee
not
more
particularly
recite
the
things
,
that
were
created
by
him
,
and
set
out
his
glory
therein
at
large
as
Moses
doth
?
I
will
tell
you
,
in
as
few
words
,
as
I
can
.
And
first
I
say
of
both
questions
together
,
that
therefore
Saint
Iohn
did
not
speake
either
so
,
or
so
largely
,
as
Moses
had
done
before
,
because
Moses
had
so
done
,
and
his
purpose
was
not
the
same
,
that
Moses
had
in
his
writing
.
More
particularly
,
and
more
plainely
,
I
say
farther
of
the
former
doubt
;
first
that
it
is
true
,
and
manifest
,
that
whereas
[
s
](A15738-e26400-b)
s
Gen.
1.
1.
Moses
named
expresly
the
heauen
,
and
the
earth
,
our
Euangelist
sayeth
in
generall
,
All
things
.
It
is
also
cleere
,
and
certaine
,
that
ordinarily
in
the
Scripture
,
where
God
is
spoken
of
,
as
a
Creator
,
there
the
same
things
are
mentioned
.
Wee
heard
erewhile
seuerall
places
to
that
purpose
;
you
may
finde
more
at
your
leasure
.
Wee
preach
vnto
you
(
sayth
[
t
](A15738-e26450-b)
t
Act
14.
25.
the
Apostle
Paul
to
the
men
of
Listra
)
That
yee
should
turne
from
these
vaine
things
,
to
the
liuing
God
,
which
made
heauen
and
earth
.
So
[
u
](A15738-e26480-b)
u
Isay
.
37.
16.
sayth
Hezekiah
,
Thou
art
God
alone
ouer
all
the
kingdomes
of
the
earth
,
thou
hast
made
the
heauen
,
and
the
earth
.
So
[
x
](A15738-e26500-b)
x
Ier.
32.
17.
Ieremiah
;
Thou
hast
made
the
heauen
and
the
earth
,
by
thy
great
power
:
yet
saith
our
Euangelist
;
By
him
were
all
things
made
.
Why
so
;
As
well
because
by
these
words
,
all
that
Moses
sayd
might
and
would
easily
be
conceiv'd
,
as
also
for
that
he
would
haue
euen
those
things
to
be
vnderstood
whereof
Moses
had
made
no
expresse
mention
.
Therefore
also
doth
[
y
](A15738-e26550-b)
y
Col.
1.
16.
the
Apostle
Paul
speake
otherwise
of
the
creation
,
then
Moses
,
where
hee
sayth
of
our
Sauiour
Christ
,
By
him
were
all
things
created
which
are
in
heauen
,
and
which
are
in
earth
,
things
visible
and
inuisible
,
whether
they
bee
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
;
then
follow
the
very
wordes
of
our
Euangelist
,
All
things
were
created
by
him
.
Thus
hath
Saint
Paul
taught
vs
how
to
expound
Saint
Iohn
,
All
things
visible
,
and
inuisible
.
Of
the
later
,
Moses
sayth
nothing
expresly
;
but
rather
by
his
particular
description
of
the
visible
parts
of
the
world
,
seemes
to
tell
vs
,
that
hee
spake
of
them
onely
.
So
might
our
Euangelist
also
haue
been
vnderstood
,
if
hee
had
so
spoken
;
whereas
now
wee
are
to
expound
him
of
both
,
according
as
the
Apostle
directs
vs
.
But
why
doth
not
Saint
Iohn
(
as
the
least
)
follow
Moses
course
,
and
describe
the
particulars
at
large
?
Because
Moses
was
the
first
,
that
euer
writ
that
historie
of
creation
,
and
writ
it
of
purpose
,
to
giue
knowledge
of
it
to
all
posteritie
:
But
our
Euangelist
neither
needed
doe
that
,
which
which
was
perform'd
so
excellently
,
so
long
before
,
by
another
;
and
intended
,
not
to
set
out
the
historie
,
but
rather
to
apply
it
to
the
present
occasion
.
Hee
had
also
a
more
worthy
matter
to
handle
,
whereunto
hee
hasted
,
the
redemption
of
the
children
of
God
,
by
the
promised
Messiah
,
our
Lord
and
Sauiour
Iesus
Christ
.
Giue
mee
leaue
I
pray
you
a
little
to
consider
the
glorie
of
our
heauenly
redeemer
,
and
to
insult
ouer
all
such
miscreants
,
Iewes
,
and
Turkes
,
as
despise
his
gratious
offer
of
saluation
,
and
refuse
him
,
as
not
worth
the
trusting
in
.
Whom
dost
thou
contemne
?
whose
helpe
doest
thou
thinke
scorne
of
?
Canst
thou
not
beleeue
in
him
,
when
thou
considerest
him
in
the
Virgins
wombe
?
yet
beleeue
in
him
,
when
thou
beholdest
him
in
the
bosome
of
God
?
what
could
he
be
,
but
mortall
,
that
was
made
of
mortall
flesh
?
Nay
,
rather
,
what
could
hee
bee
,
but
immortall
,
that
made
both
flesh
,
and
spirit
?
Thou
sayest
,
Hee
is
accursed
,
that
maketh
flesh
his
arme
;
and
can
hee
be
blessed
thinkest
thou
,
that
refuseth
to
make
God
his
strength
?
Shall
the
clay
say
to
the
potter
,
Thou
art
of
no
power
?
Shall
not
so
presump●uous
a
Clod
of
bak't
earth
,
bee
broken
all
to
peeces
,
and
beaten
to
dust
?
That
thou
liuest
,
mov'st
,
breath'st
,
that
thou
art
,
that
thou
canst
bee
thus
vnthankefull
,
it
is
his
and
only
his
goodnes
.
What
doost
thou
plotting
,
and
deuising
to
ouerthrow
his
religion
?
Beholde
,
hee
will
take
a
way
thy
breath
from
thee
,
and
then
all
thy
thoughts
shall
perish
.
Doest
thou
not
quake
and
tremble
at
the
fearefull
sound
of
the
thunder
,
that
hee
made
?
Doest
thou
not
flee
away
,
&
hide
thy
face
from
the
flashes
of
lighting
,
that
come
from
him
?
[
*
](A15738-e26690-b)
*
Osc.
2.
8.
Doost
thou
not
knowe
,
that
it
is
hee
,
that
giues
thee
Corne
,
and
Wine
,
and
Oyle
,
and
multiplies
thy
siluer
and
thy
golde
,
which
thou
wastest
in
making
warre
against
him
?
How
long
wilt
thou
proceed
to
harden
thy
wicked
heart
,
to
thine
owne
destruction
?
The
weakest
,
and
meanest
of
his
creatures
,
[
a
](A15738-e26700-b)
a
Exod.
8.
19.
25.
Flies
,
and
Lice
,
are
stronger
then
all
thy
bandes
of
Ianizaries
.
If
the
meditation
of
our
Sauiour
Christs
Almightie
power
,
in
creating
all
things
,
will
preuayle
nothing
at
all
with
them
,
but
to
〈◊〉
urage
them
the
more
;
let
vs
leaue
them
to
his
iust
indignation
;
and
apply
the
knowledge
of
this
doctrine
,
to
the
encrease
of
our
owne
faith
,
and
comfort
.
And
first
,
let
vs
hearten
our selues
against
the
reproches
,
and
scornes
of
the
weake
and
ignorant
world
.
They
beleeue
not
in
Iesus
Christ
.
Noe
maruaile
.
For
they
see
him
not
,
but
in
the
wombe
,
in
the
manger
,
on
the
Crosse
,
in
the
graue
.
They
see
but
a
peece
a
it
were
,
or
rather
the
bark
only
of
the
tree
of
life
.
But
we
to
whom
the
same
Lord
,
that
created
the
eyes
of
our
bodies
,
&
the
naturall
light
of
our
vnderstanding
,
hath
giuen
also
the
supernaturall
light
of
faith
.
beholde
him
a
farre
off
,
euen
beyond
the
beginning
of
the
world
,
and
looking
through
the
rinde
of
his
humane
nature
,
see
the
pith
,
and
substance
of
his
euerlasting
Godhead
;
not
what
it
is
,
but
that
it
is
.
Why
shuld
it
be
thought
strange
for
men
to
relie
wholly
vpon
him
,
that
made
them
?
Let
me
reason
with
you
a
little
.
If
a
Clocke
or
Watch
,
a
curious
peece
of
worke
,
had
vnderstanding
to
consider
its
owne
nature
,
and
to
knowe
the
workeman
,
that
forg'd
and
fram'd
it
,
to
whose
keeping
,
thinke
you
,
would
it
committe
it selfe
,
rather
then
to
his
,
that
knew
●est
how
to
preserue
it
,
because
hee
deuis'd
and
made
it
?
Is
not
euery
man
desirous
to
haue
that
gardiner
,
if
it
may
be
,
to
looke
to
his
herbs
,
flowers
,
knots
,
arbors
,
and
his
whole
ground
,
the
excellencie
of
whose
skill
he
sees
continually
before
his
eyes
,
in
the
beautie
and
growth
of
the
things
,
hee
hath
fashioned
,
and
planted
?
And
shall
not
wee
rest
,
and
relye
vpon
him
,
that
created
vs
?
If
the
skill
,
and
strength
of
some
workeman
bee
inferior
to
o●her
of
the
same
trade
;
yet
his
loue
and
affection
to
his
owne
worke
,
&
the
care
of
his
reputation
,
will
make
him
●ble
aboue
his
power
.
If
that
Clocke
or
Watch
I
spake
of
,
could
finde
it selfe
decayed
in
any
part
,
the
teeth
of
the
wheeles
or
pinions
to
bee
ouerworne
,
the
axel
to
bee
growne
too
thin
,
or
any
thing
to
be
displaced
,
would
it
not
seeke
,
and
call
for
helpe
of
the
maker
?
I
might
say
●he
like
of
the
garden
.
Who
is
fitter
to
amend
whatsoeuer
is
out
of
order
,
then
bee
that
first
set
it
in
that
order
?
To
whome
then
should
wee
seeke
for
ayde
?
but
to
him
,
that
hauing
created
vs
,
is
therfore
able
,
and
willing
to
restore
vs
to
our
former
,
&
,
if
it
please
him
,
to
a
better
estate
.
Wee
see
how
agreeable
it
is
to
reason
,
that
he
,
which
made
man
,
after
his
owne
image
and
likenes
,
should
refresh
it
being
decayed
,
and
restore
it
being
lost
.
Wee
see
also
,
that
the
same
reason
teacheth
vs
,
that
as
many
,
as
desire
to
bee
made
partakers
of
that
,
for
which
they
were
made
,
must
depend
vpon
him
,
by
whom
they
were
made
.
Therefore
may
wee
truely
say
vnto
the
Lorde
;
[
b
](A15738-e26730-b)
b
Psal.
72.
25.
Whom
haue
wee
in
heauen
,
but
thee
?
wee
haue
desired
none
in
the
earth
with
thee
.
But
if
the
hope
of
so
necessarie
,
&
assured
succour
bee
not
sufficient
to
drawe
vs
to
him
,
that
offers
himselfe
to
repaire
his
owne
workemanshippe
:
yet
let
the
consideration
of
our
duetie
waigh
so
much
with
vs
,
as
to
make
vs
yeelde
obedience
to
our
Lord
and
Maker
.
There
is
nothing
more
common
in
the
Mouthes
of
men
and
children
,
then
that
God
made
all
other
thinges
for
the
seruice
of
man
,
and
man
for
his
owne
seruice
.
Yea
,
to
whom
doth
it
not
seeme
vnreasonable
,
that
the
creature
should
denie
obedience
to
the
Creator
?
Doo
you
not
heare
the
Lord
complayning
of
this
by
the
[
c
](A15738-e26750-b)
c
Isay
.
1.
2.
3.
Prophet
Isay
;
as
of
a
monstrous
,
and
vnnaturall
impietie
?
Heare
O
heauens
,
and
hearken
O
earth
;
for
the
Lord
hath
sayde
,
I
haue
nourished
,
and
brought
vp
Children
:
but
they
haue
rebelled
against
mee
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
maisters
Crib
;
but
Israell
hath
not
knowne
,
my
people
hath
not
vnderstood
.
Are
wee
more
brutish
then
the
Oxe
,
more
dull
then
the
Asse
?
They
relye
on
them
,
by
whome
they
haue
their
meate
;
Do
wee
refuse
to
rest
on
him
,
by
whome
wee
haue
our
whole
being
?
If
they
should
be
giuen
ouer
by
one
maister
,
they
would
soone
bee
found
by
another
.
If
the
Lord
our
Creator
leaue
vs
to
our selues
,
there
is
no
second
,
that
can
sustaine
vs
,
but
wee
shall
immediately
fall
to
nothing
.
Bee
not
afrayde
then
,
least
thou
should'st
bee
sham'd
,
when
the
foolish
world
shall
condemne
thee
,
for
beleeuing
in
Iesus
Christ
.
Aske
them
boldly
,
if
the
creature
may
not
,
or
ought
not
to
put
his
trust
in
the
Creator
.
Let
them
tell
thee
,
whether
they
doe
not
thinke
it
iust
and
reasonable
,
for
the
workmaister
,
to
haue
all
command
ouer
the
worke
.
Thou
find'st
they
selfe
to
bee
wholly
out
of
frame
and
order
:
to
whome
should'st
thou
goe
to
bee
amended
,
but
to
him
,
that
form'd
thee
?
Thou
art
not
able
to
attaine
to
the
ende
,
for
which
thou
we●t
created
;
who
can
better
,
or
who
will
gladlier
direct
thee
,
then
hee
,
that
appointed
that
ende
for
thee
?
Hee
lookes
thou
shouldst
seeke
vnto
him
;
hee
calls
thee
,
to
come
vnto
him
.
Hee
commaunde●
thee
to
trust
vnto
him
.
As
hee
hath
made
thee
a
man
on
earth
by
creation
:
so
hee
will
make
thee
a
Saint
in
heauen
by
regeneration
.
What
doost
thou
vexing
,
and
troubling
thy selfe
(
poore
soule
)
with
the
continuall
sight
of
thy
present
deformitie
?
I
was
indeed
(
sayst
thou
)
beautifull
,
and
glorious
:
but
I
am
deformed
,
and
loathsome
.
I
had
once
the
liuely
image
of
him
,
that
created
me
,
true
holinesse
and
righteousnesse
:
but
I
haue
now
the
ougly
pourtrature
of
him
.
that
deceiued
mee
,
euen
sinne
,
and
wickednesse
.
If
onely
the
colour
were
decayed
,
it
might
happely
be
refresht
.
But
when
the
very
form
is
perished
,
there
is
nothing
left
to
bee
repayred
.
O
miserable
and
wretched
that
I
am
;
Not
onely
to
ose
that
happinesse
which
can
neuer
bee
recouered
,
out
also
to
fall
into
that
miserie
,
which
can
neuer
be
renedied
.
Which
way
shall
I
turne
my selfe
?
or
to
whom
hall
I
flee
for
succour
?
It
is
high
time
to
minister
some
comfort
,
when
the
party
is
so
well
prepared
to
receiue
it
;
especially
since
it
may
so
easily
be
had
.
Doost
thou
aske
,
●o
whom
thou
shalt
flee
for
succour
?
To
whome
else
,
but
to
him
that
offers
it
?
As
for
the
feare
of
,
I
know
not
what
impossibilitie
to
recouer
so
great
a
losse
,
remember
by
whom
all
things
were
made
,
and
thou
shalt
see
how
much
thou
art
deceiv'd
.
Thou
hast
lost
the
perfit
beautie
thou
hadst
bestowed
on
thee
,
in
thy
creation
:
But
hee
that
gaue
it
,
hath
not
lost
his
power
,
to
bestowe
new
on
thee
.
Is
the
colour
faded
?
Hee
can
lay
on
a
fresher
,
and
set
an
amiable
glosse
thereon
.
I●
the
woole
forme
be
perisht
,
that
there
remaines
no
one
li●e
,
or
place
of
a
line
to
bee
discer●ed
:
yet
hath
not
hee
,
that
created
it
,
forgotten
what
it
was
.
Is
it
harder
for
him
to
make
thee
righteous
,
then
it
was
to
make
thee
?
Can
not
hee
,
that
created
the
soule
it self
,
enrich
it
with
qualities
beseeming
such
a
substance
?
Hee
that
made
the
light
to
shine
out
of
darkenes
,
can
make
the
sowrest
crabstocke
,
beare
most
sweete
fruite
.
Hee
that
created
thee
,
when
thou
wert
not
,
can
create
true
righteousnes
in
thee
when
thou
art
most
vnholy
.
But
,
let
vs
consider
this
worke
of
the
creation
more
particularly
:
and
first
,
that
our
Sauiour
Iesus
Christ
was
the
Creator
of
those
inuisible
Creatures
,
which
we
call
Angels
.
Looke
you
for
proofe
of
this
point
?
By
him
were
all
things
made
Or
if
that
content
you
not
,
reade
that
which
followes
.
And
without
him
,
was
nothing
made
,
that
was
made
.
Then
if
the
Angels
were
not
made
by
him
,
either
they
haue
no
being
at
all
,
or
,
at
the
least
,
had
no
beginning
of
their
being
.
The
last
is
vnpossible
.
For
they
are
seruants
to
the
Lord
,
who
only
is
eternall
,
and
[
d
](A15738-e26810-b)
d
Psal.
103.
20.
Doe
his
commandement
,
in
obeying
the
voice
of
his
word
.
And
indeed
thence
haue
they
their
name
.
For
what
is
an
Angell
,
but
a
messenger
imployed
in
the
dispatch
of
some
businesse
?
[
e
](A15738-e26830-b)
e
Gen.
24.
7.
He
shall
send
his
Angells
with
thee
,
saith
Abraham
to
his
seruant
:
and
againe
,
The
Lord
,
before
whome
I
walke
,
will
send
his
Angells
with
thee
,
and
prosper
thy
Iorney
.
The
books
of
the
old
Testament
are
full
of
examples
,
to
this
purpose
Yea
,
the
new
also
affords
not
a
few
.
[
f
](A15738-e26860-b)
f
Mat.
1.
20.
&
2.
13.
19.
The
Angell
of
the
Lord
appeared
to
Ioseph
in
a
dreame
,
once
,
twice
,
thrice
.
[
g
](A15738-e26880-b)
g
Luk
1.
11.
There
appeared
vnto
Zachary
an
Angell
of
the
Lorde
.
Therefore
it
is
our
of
all
question
,
that
the
Angells
had
a
beginning
of
their
being
by
creation
:
and
whatsoeuer
had
so
,
tooke
that
beginning
from
him
,
without
whome
nothing
was
made
,
that
was
made
.
In
the
acknowledgment
of
this
;
[
h
](A15738-e26910-b)
h
Heb.
1.
6.
when
the
Lord
brings
his
first
begotten
Sonne
into
the
world
,
he
saith
,
[
i
](A15738-e26940-b)
i
Psal.
97.
7.
And
let
the
Angels
of
God
worship
him
.
Wil
you
see
this
homage
as
it
were
,
and
seruice
perform'd
?
Before
his
conception
,
[
k
](A15738-e26960-b)
k
Luk.
1.
26.
the
Angell
Gabriell
was
sent
to
giue
notice
of
it
.
After
his
conception
,
before
his
birth
,
[
l
](A15738-e26980-b)
l
Mat.
1.
20.
an
Angell
appeared
to
Iosoph
,
to
testifie
,
that
his
conception
was
by
the
holy
Ghost
.
Presently
after
his
birth
,
[
m
](A15738-e27000-b)
m
Luk.
2.
9.
the
Angell
of
the
Lorde
brought
newes
therof
,
to
the
Shepheards
about
Bothlehem
;
Yea
,
straight
way
,
there
was
with
the
Angell
,
a
multitude
of
heauenly
souldiers
,
praysing
God
,
for
his
comming
into
the
world
.
Which
was
the
mysterie
,
that
the
Angells
(
as
[
n
](A15738-e27040-b)
n
1.
Pet.
1.
12.
Saint
Peter
tels
vs
)
desired
to
behold
.
After
his
temptation
in
the
wildernesse
,
[
o
](A15738-e27070-b)
o
Mat.
4.
11.
The
Angels
came
and
ministred
vnto
him
.
I
might
go
forwarde
in
this
kinde
:
but
what
needes
it
?
His
they
are
,
and
at
this
commaund
to
bee
imployed
.
The
Sonne
of
man
shall
send
foorth
his
Angels
;
[
q
](A15738-e27110-b)
q
Mat.
24.
31.
Hec
shall
send
his
Angels
with
a
great
sound
of
a
Trumpet
.
Wilt
thou
take
a
view
now
of
some
little
part
of
thy
happines
,
by
beleeuing
in
Iesus
Christ
,
the
maker
of
all
things
,
and
namely
of
these
holy
Angels
?
Looke
about
thee
then
,
and
behold
them
guarding
thee
,
and
attending
vpon
thee
,
on
euerie
side
.
[
r
](A15738-e27160-b)
r
Psal.
91.
11.
12
Hee
hath
giuen
his
Angells
charge
ouer
thee
,
to
keepe
thee
in
thy
wayes
.
They
shall
beare
thee
in
their
hands
,
that
thou
hurt
not
thy
foote
a
gainst
a
stone
.
It
is
thought
to
be
a
goodly
matter
in
the
world
,
for
a
man
to
be
waited
on
,
with
a
great
traine
of
nis
followers
:
people
gaze
vpon
such
an
one
,
and
hee
himselfe
oftentimes
,
dotes
vpon
his
owne
greatnes
.
So
many
proper
men
,
in
so
braue
liueries
,
decked
with
rich
cognizances
of
silke
,
siluer
,
or
golde
;
clad
in
veluet
,
or
Satin
;
set
out
with
chaynes
of
golde
,
scarfes
,
&
brooches
;
armed
with
gilt
rapiers
,
and
daggers
;
in
a
word
,
what
can
bee
supposed
to
bee
wanting
,
either
for
glorie
,
or
for
safety
?
Shall
I
compare
one
of
these
wonders
of
the
world
,
with
a
poore
Christian
,
that
beleeueth
truely
,
and
soundly
in
Iesus
Christ
?
Thinke
not
scorne
of
the
comparison
,
whosoeuer
thou
art
.
All
the
braue
rie
of
thy
gallantest
followers
,
is
but
beggerie
,
being
compared
to
the
glory
of
the
meanest
of
his
attendants
.
The
gold
,
and
siluer
of
thy
Retinue
glisters
in
the
eyes
of
them
,
that
gaze
vpon
it
.
Thou
hadst
need
haue
a
faire
day
,
and
a
bright
shunshine
,
or
else
halfe
thy
shew
wil
be
vtterly
lost
.
It
is
not
so
with
him
,
whom
thou
despisest
;
one
of
his
Angels
is
able
to
inlighten
any
place
in
the
darkest
night
.
[
s
](A15738-e27180-b)
s
Luk.
2.
9.
As
the
Shepheardes
were
watching
their
flockes
by
night
,
the
Angell
of
the
Lord
came
vpon
them
,
and
the
glorie
of
the
Lord
shone
about
them
.
What
is
become
of
thy
glistring
in
the
night
time
?
Torches
and
candles
are
the
light
of
thy
glory
:
take
them
away
,
and
all
is
nothing
.
There
is
not
so
much
ods
betwixt
a
black
flint
,
&
a
well
watered
diamond
,
as
betwixt
the
least
glimpse
of
the
Angels
brightnes
,
and
the
greatest
light
of
thy
seruants
brauerie
.
Doost
thou
boast
of
thy
multitude
?
How
canst
thou
for
shame
,
if
thou
remember
,
how
the
Prophet
Elisha
was
attended
?
[
t
](A15738-e27220-b)
t
2.
King
.
6.
17.
Behold
the
mountaine
was
full
of
horses
,
and
Charets
of
fire
round
about
Elisha
.
Dost
thou
heare
?
The
mountaine
was
full
.
Alas
,
a
little
hill
will
holde
all
thy
followers
.
Thou
art
faine
to
stretch
them
out
to
the
vttermost
,
by
two
and
two
,
that
they
may
make
som
shew
.
The
Prophet
had
the
mountaine
full
.
Hee
hath
giuen
his
Angels
charge
ouer
euerie
one
of
his
children
.
He
names
no
certaine
number
,
that
wee
may
knowe
the
charge
is
common
to
all
.
And
though
all
cannot
bee
in
all
places
,
at
once
;
yet
is
no
place
without
great
multitudes
of
them
.
[
u
](A15738-e27260-b)
u
Dan.
7.
10.
Hee
hath
thousand
thousands
mini
string
vnto
him
,
and
ten
thousand
thousands
standing
about
him
.
But
admitte
(
as
some
men
teach
,
I
thinke
without
sufficient
warrant
)
that
euery
man
had
his
proper
Angell
,
and
no
more
;
many
thousands
of
men
might
not
bee
compared
with
such
a
guard
,
for
safetie
.
[
x
](A15738-e27280-b)
x
2.
King
.
19.
35.
The
Angell
of
the
Lord
went
out
,
and
slew
,
in
one
night
,
an
hundred
fourescore
and
siue
thousand
in
the
Camp
of
the
Assyrians
.
Yea
,
the
very
appearance
of
an
Angell
,
is
not
without
dread
,
and
terror
.
[
y
](A15738-e27300-b)
y
Luk.
1.
12.
When
Zachary
saw
the
Angell
,
hee
was
troubled
,
and
feare
fell
vpon
him
.
So
was
[
*
](A15738-e27350-b)
*
Luk.
1.
13.
Zacharie
word
was
brought
by
the
Angell
,
That
his
prayer
was
heard
.
The
Angell
assured
the
noly
Virgin
That
shee
had
found
fauour
with
God
.
And
Brought
them
tidings
of
great
ioy
,
that
should
be
to
all
the
people
.
If
his
presence
were
fearefull
to
them
,
for
whose
comfort
hee
was
sent
,
what
will
it
bee
to
them
,
against
whome
hee
comes
as
an
Enemie
,
for
their
destruction
?
Who
then
would
not
cast
himselfe
,
for
his
protection
,
and
saluation
,
vpon
him
,
that
was
the
Creator
of
these
glorious
and
mighty
Angels
?
Wouldst
thou
be
honorably
attended
?
Behold
,
the
Angels
ready
to
waite
vpon
thee
.
[
a
](A15738-e27410-b)
a
Heb.
1.
14
For
they
are
all
ministring
spirits
,
sent
foorth
to
minister
,
for
their
sakes
,
which
shall
bee
heires
of
saluation
.
Would'st
thou
be
safely
guarded
?
[
a
](A15738-e27430-b)
a
Psal.
103.
20.
The
Angels
excell
in
strength
.
[
c
](A15738-e27450-b)
c
Mat.
28.
2.
Beholde
,
there
was
a
great
Earth-quake
,
for
the
Angell
of
the
Lord
descended
from
heauen
,
and
came
and
rowled
away
the
stone
from
the
doore
of
the
Sepulchre
,
wherin
our
Sauiour
was
buried
and
sat
vpon
it
:
and
his
countenance
was
like
lightning
,
and
his
rayment
white
as
snowe
:
and
for
feare
of
him
,
the
kee●ers
were
astonied
,
and
became
as
dead
men
.
What
if
they
[
d
](A15738-e27500-b)
d
Psal.
34.
7.
The
Angel
of
the
Lord
pitcheth
round
about
them
,
that
feare
him
,
and
deliuereth
them
.
King
Salomon
in
all
his
royaltie
,
in
the
midst
of
them
,
[
e
](A15738-e27530-b)
e
2.
Chr.
9.
15.
16
that
carried
200
,
targets
,
and
300.
shieldes
of
beaten
golde
,
was
not
so
richly
,
nor
so
safely
guarded
:
such
honour
,
such
securitie
doth
beleefe
in
Christ
procure
all
true
Christians
,
how
meanely
soeuer
the
worlde
account
of
them
.
It
will
here
perhaps
bee
demanded
by
some
,
whether
those
wicked
spirits
,
which
we
commonly
call
Diuells
,
be
of
the
number
of
those
Angelles
,
or
within
the
compasse
of
those
All
things
,
which
,
the
Euangelist
sayth
,
were
made
by
Christ
.
But
the
question
is
aunswered
already
:
because
these
spirits
are
not
God
,
and
yet
haue
a
true
being
,
it
must
needes
bee
,
that
they
tooke
their
beginning
,
by
Creation
,
from
him
,
Without
whome
nothing
was
made
,
that
was
made
.
Besides
,
it
is
not
vnknowne
(
I
thinke
)
to
any
man
,
that
these
euill
Angells
,
are
all
one
,
for
the
substance
of
their
nature
,
and
being
,
with
those
other
holy
,
and
glorious
spirits
:
yea
,
the
Lord
doth
vse
them
oftentimes
,
as
executioners
of
his
iust
wrath
,
vpon
the
wicked
.
I
will
not
stand
to
inquire
,
whether
euer
hee
doe
imploy
those
his
Angels
of
Light
in
any
such
kinde
of
seruice
or
no
,
or
whether
this
office
bee
put
off
to
those
euill
spirites
onely
:
once
,
it
is
a
matter
out
of
doubt
,
that
these
later
are
sometimes
so
imployed
.
[
f
](A15738-e27560-b)
f
1.
Sam.
16.
14.
The
spirit
of
the
Lord
departed
from
Saul
,
and
an
euill
spirit
sent
from
the
Lord
vexed
him
.
And
of
the
Israelites
it
is
sayd
,
in
[
g
](A15738-e27590-b)
g
Psal.
78.
49.
the
Psalme
,
That
the
Lord
cast
vpon
them
the
fiercenes
of
his
anger
,
indignation
,
and
wrath
,
and
vexation
by
the
sending
out
of
euil
Angels
.
Such
was
[
h
](A15738-e27620-b)
h
1.
King
.
22.
21.
that
lying
spirit
,
which
offered
himselfe
to
deceiue
Ahab
,
by
the
mouth
of
his
false
Prophets
.
As
for
that
wickednesse
of
theirs
,
which
now
,
by
long
custome
,
is
as
it
were
turned
into
nature
,
and
hath
taken
so
full
possession
of
them
,
that
they
are
vtterly
reprobat
to
all
goodnesse
;
it
was
not
made
with
them
,
but
bred
and
brought
in
by
them
;
they
receiued
not
that
corruption
with
their
nature
,
but
by
their
choise
of
euill
corrupted
their
nature
.
Their
estate
by
creation
was
happie
,
their
nature
holy
.
[
i
](A15738-e27640-b)
i
Iud.
v.
6.
But
they
kept
not
their
first
estate
,
but
left
their
owne
habitation
,
as
Saint
Iude
tells
vs
:
and
as
[
k
](A15738-e27670-b)
k
2.
Pet.
2.
4.
the
Apostle
Peter
plainly
saith
,
They
sinned
.
The
Lord
found
no
stedfastnesse
in
them
,
as
[
l
](A15738-e27700-b)
l
Iob.
4.
18.
Eliphas
affirmeth
in
the
booke
of
Iob
,
They
are
now
euill
,
and
nothing
but
euill
:
but
from
the
beginning
they
were
not
so
.
Yes
saith
one
,
euen
from
the
beginning
:
witnesse
our
Sauiour
himselfe
,
who
doubteth
not
to
affirme
,
that
The
deuill
hath
beene
a
murderer
,
from
the
beginning
.
What
?
From
the
beginning
of
his
creation
?
That
were
indeed
to
make
God
the
author
of
sinne
,
properly
and
immediately
.
But
how
should
the
Diuell
bee
a
murtherer
,
when
as
yet
there
was
none
,
whom
he
could
murther
?
yea
after
that
Adam
was
created
,
which
certainly
was
after
the
creation
of
Angells
,
who
were
in
all
likelihood
the
beginning
of
Gods
workmanship
,
the
Diuell
was
not
y●●●
murderer
?
For
Euah
,
by
whome
he
preuailed
to
the
destruction
of
Adam
,
and
her selfe
,
with
their
whole
posterity
,
was
not
yet
framed
.
But
as
soone
as
the
Diuell
had
seene
the
man
,
and
the
woman
,
his
malice
against
God
,
&
his
enuy
at
their
present
happinesse
,
and
future
glory
,
made
him
attempt
that
murder
,
which
he
so
soone
committed
.
So
that
from
the
beginning
,
is
nothing
else
,
but
from
the
first
time
,
that
hee
had
opportunitie
to
doe
a
murther
.
I
deny
not
,
that
hee
was
ready
enough
before
,
to
haue
done
the
like
;
but
our
Sauiour
speakes
of
that
actuall
mutther
.
Neither
yet
doe
I
graunt
,
that
hee
was
naturally
so
inclyned
,
by
reason
of
any
euill
,
created
in
him
.
But
this
I
say
,
that
being
holy
by
nature
,
hee
wilfully
rebelled
against
God
,
before
the
creation
of
Adam
,
and
by
that
rebellion
of
his
defaced
in
himself
the
Image
of
God
,
in
which
hee
was
created
;
and
was
giuen
vp
by
God
,
to
his
owne
wicked
heart
,
without
hope
or
possibilitie
of
recouerie
.
This
(
in
part
)
our
Sauiour
himselfe
,
in
that
place
,
signifieth
;
when
hee
addes
,
immediatly
vpon
the
former
words
,
that
H●e
abode
not
in
the
truth
.
For
by
this
speech
hee
doth
imply
,
that
hee
was
first
in
the
truth
.
Let
vs
not
bee
afray
de
then
to
confesse
,
that
the
Sonne
of
God
made
the
Diuell
:
but
let
vs
knowe
,
and
remember
,
that
hee
made
him
not
a
diuell
.
Hee
is
a
Spirit
by
creation
;
an
euill
spirit
by
declining
from
that
puritie
,
wherein
hee
was
created
.
His
being
is
from
the
will
of
God
;
his
being
euill
from
his
owne
will
.
But
that
,
which
concernes
ve
especially
,
in
this
matter
,
is
this
,
that
how
great
soeuer
his
power
seeme
to
bee
,
in
the
world
,
how
extreame
soener
his
malice
bee
against
God
,
how
desirous
soeuer
he
bee
of
our
destruction
;
yet
hee
,
in
whom
wee
beleeue
,
that
did
create
him
,
both
hath
him
at
command
,
as
a
creature
,
and
would
neuer
haue
created
him
,
if
hee
had
not
beene
able
to
bring
his
owne
purpose
to
passe
,
for
the
saluation
of
those
,
that
trust
in
him
,
in
despight
of
Sa●●n
,
and
all
his
instruments
.
Therefore
take
courage
to
thy selfe
,
whosoeuer
thou
art
,
that
hast
committed
thy selfe
to
Iesus
Christ
to
bee
saued
by
him
.
Dooth
Satan
rage
against
thee
?
Dooth
hee
beleger
thee
,
on
euerie
side
?
Dooth
heee
come
with
open
mouth
,
like
a
Lion
,
to
deuoure
thee
?
Hee
that
made
him
,
and
thee
,
knowes
his
strength
,
and
thy
weakenesse
.
Sooner
shall
hee
burst
himselfe
with
swelling
enuie
,
or
fret
himselfe
away
to
nothing
,
with
bootelesse
anger
,
then
separate
thee
,
from
thy
Lord
and
Sauiour
Iesus
Christ
.
Hee
loue
thee
,
for
the
first
creation
;
a
thowsand
times
more
for
the
second
generation
.
Though
thy
first
righteousnesse
was
lost
by
sinne
,
thy
second
grace
shall
ouercome
sinne
.
But
let
vs
proceede
to
the
creation
of
visible
things
.
Whereof
I
shall
neede
to
say
the
lesse
,
because
they
are
(
generally
)
so
well
knowne
to
all
men
,
and
describ'd
somewhat
largely
in
the
hystorie
of
the
creation
.
Yet
thus
much
I
may
,
and
must
say
;
that
if
wee
did
more
aduisedly
consider
,
either
the
whole
frame
of
the
world
,
how
each
part
serueth
and
beautifieth
other
,
or
the
particular
creatures
,
euerie
one
by
themselues
,
wee
should
discerne
the
power
,
and
wisedome
of
the
Creator
,
in
a
farre
more
excellent
sort
,
then
euer
yet
wee
sawe
it
.
But
I
will
not
enter
into
so
large
a
fielde
,
least
the
varietie
of
most
admirable
workemanshippe
make
mee
forget
my selfe
,
and
stay
mee
too
long
,
in
the
course
of
my
present
iorney
,
to
the
ende
of
this
whole
verse
.
Onely
I
will
commend
to
your
priuate
meditation
,
for
this
purpose
,
the
later
ende
of
the
booke
of
Iob
,
from
the
beginning
of
Chapter
38.
to
the
ende
of
41.
Where
the
Lord
himselfe
,
from
heauen
,
thunders
out
a
wonderfull
description
of
his
diuine
power
,
and
wisedome
,
in
the
varietie
of
his
workes
,
and
the
incredible
strength
of
some
speciall
creatures
;
to
the
vtter
confusion
of
[
m
](A15738-e27850-b)
m
August
.
de
●aeros
.
cap.
46.
the
wicked
Maniches
,
who
blasphemously
gaue
the
glorie
of
these
wonders
to
an
Idoll
of
their
owne
senselesse
deuising
,
and
setting
vp
.
But
they
,
that
haue
either
the
light
of
true
reason
,
or
the
direction
of
the
holy
spirit
,
cleerly
see
,
and
willingly
acknowledge
,
that
the
least
,
and
meanest
creature
in
the
world
,
could
neuer
haue
beene
,
but
by
the
infinit
power
of
God
;
and
being
is
a
sufficient
proofe
of
that
power
,
by
which
it
is
.
This
I
speake
the
rather
,
because
[
n
](A15738-e27870-b)
n
A●crroes
&
aly
.
some
learned
fooles
,
being
inforced
by
the
light
of
nature
,
to
discern
the
Creator
in
the
creatures
,
and
yet
being
not
willing
to
assent
to
the
truth
of
Religion
,
in
the
Scripture
,
haue
presumed
to
denie
both
the
creation
,
and
prouidence
of
God
in
the
smaller
,
and
inferiour
creatures
,
and
in
ordinary
matters
of
no
great
moment
.
Why
so
?
Because
(
forsooth
)
they
were
too
base
for
God
to
make
,
or
meddle
with
.
O
the
nicenesse
of
vaine
men
!
As
if
the
Sun
that
shineth
out
of
the
heauens
,
were
defiled
,
or
abased
,
by
casting
of
his
beames
vpon
any
place
,
though
neuer
so
homely
,
or
vncleanely
?
But
of
the
prouidence
of
God
,
vpon
some
fitter
occasion
hereafter
.
For
the
creation
of
such
small
and
meane
creatures
,
wee
haue
authoritie
of
Scripture
to
assure
vs
,
they
are
GODS
workemanshippe
;
and
strength
of
reason
to
proue
,
that
they
are
worthie
to
bee
acknowledged
for
his
.
And
for
Scripture
,
what
better
warrant
can
wee
desire
,
then
the
testimony
of
the
holy
Ghost
by
[
o
](A15738-e27890-b)
o
Gen.
1.
20.
Moses
,
in
the
report
,
he
makes
of
the
first
creation
.
God
said
,
Lette
the
waters
bring
foorth
in
aboundance
,
euery
creeping
thing
that
hath
life
.
And
of
the
earth
afterward
;
God
said
Let
the
earth
bring
foorth
the
liuing
thing
,
according
to
his
kind
;
cattell
,
and
that
which
creepeth
.
There
is
not
any
creature
in
the
Sea
,
or
on
the
Land
,
of
lesse
woorth
,
then
that
,
which
creepeth
.
Is
it
not
a
part
of
the
Serpents
punishment
,
to
go
on
his
belly
?
[
p
](A15738-e27960-b)
p
Gen.
3.
14.
Because
thou
hast
done
this
,
thou
art
accursed
aboue
all
cattell
,
and
aboue
euery
beast
of
the
field
:
vpon
thy
belly
shalt
thou
goe
,
and
dust
shalt
thou
eate
all
the
daies
of
thy
life
.
Is
there
any
baserfood
,
then
the
dust
of
the
earth
?
And
yet
that
is
the
ordinary
meate
of
such
thinges
,
as
craul
vppon
the
land
.
As
for
those
,
that
creepe
in
the
water
,
mudde
and
slyme
is
their
ordinary
sustenance
.
Yet
are
both
the
one
,
and
the
other
,
created
by
the
Lorde
.
Therefore
also
haue
they
their
part
,
in
praising
,
and
magnifying
their
heauenly
creator
.
[
q
](A15738-e27990-b)
q
Psal:
148.
10.
Beasts
and
all
Cattell
,
creeping
things
and
feathered
foules
.
Yea
they
are
not
only
the
creatures
of
God
,
but
(
howsoeuer
for
a
time
they
were
ceremonially
vncleane
)
by
nature
cleane
,
&
good
.
So
did
the
Lord
himselfe
teach
and
informe
[
r
](A15738-e28020-b)
r
Act.
10.
10.
Peter
,
by
a
voice
from
heauen
.
The
holy
Apostle
was
hungry
,
and
while
meate
was
dressing
for
him
,
fell
into
a
trance
,
wherein
he
saw
a
vessell
come
downe
from
heanen
,
in
which
were
amongst
The
thing
that
God
hath
purified
,
pollute
thou
not
.
This
was
so
done
thrice
saith
the
Text.
Why
so
often
?
but
that
all
doubt
of
their
vncleannesse
might
be
cleane
taken
away
.
Well
,
say
you
:
let
them
be
cleane
forvse
,
especially
in
acase
of
necessity
;
yet
they
are
not
worthy
to
be
held
for
the
creatures
of
God
.
Not
worthy
,
and
yet
haue
being
,
mouing
,
and
life
?
Any
one
of
these
were
sufficient
to
make
them
shew
some
part
of
his
greatnesse
,
from
whom
they
are
.
Take
the
least
of
the
3.
Is
there
not
an
infinit
difference
betwixt
not
being
and
being
?
Or
can
any
power
,
lesse
then
infinit
,
giue
being
,
where
there
is
none
?
Do
not
all
things
as
it
were
,
speake
,
&
sound
out
the
excellency
of
being
,
when
they
feare
,
and
striue
against
nothing
more
,
then
least
they
should
not
bee
?
What
hath
made
some
profane
wretches
,
that
had
no
hope
of
life
,
after
their
death
in
this
world
,
to
wish
,
that
they
might
liue
,
though
it
were
but
in
the
forme
&
nature
of
Todes
or
Spiders
?
It
is
an
old
,
and
true
obseruation
,
euen
of
the
heathen
,
that
euery
thing
is
naturally
desirous
to
continew
its
being
,
by
all
meanes
possible
.
But
these
fond
wise
men
shall
be
condemned
,
by
some
like
themselues
.
Let
vs
heare
Pharaohs
in
chaunters
giue
in
their
verdict
.
When
they
all
crauled
with
lice
,
&
saw
that
God
,
who
had
suffered
the
Diuel
,
for
a
time
,
to
deceiue
them
with
vaine
shewes
,
would
no
longer
endure
his
and
their
damnable
presumption
,
they
cried
out
to
Pharaoh
;
[
s
](A15738-e28110-b)
s
〈◊〉
.
3.
19.
This
is
the
singer
of
God
.
Surely
,
if
making
lice
of
dust
,
be
not
dishonourable
to
God
,
but
the
wretched
sorcerers
are
inforced
to
acknowledge
his
power
in
them
,
what
madnes
is
it
,
to
deny
him
the
creation
of
the
smallest
,
and
meanest
things
?
Yet
I
would
not
be
so
vnderstood
,
as
if
I
thought
,
that
euery
kinde
of
such
creatures
,
was
made
at
the
first
creation
,
within
the
compass
of
those
six
daies
.
It
is
enough
for
vs
to
beleeue
,
and
acknowledge
,
that
all
things
had
their
being
from
God
;
both
for
their
nature
,
and
their
properties
,
and
that
no
kind
of
creature
hath
bin
,
is
,
or
shal
be
,
at
any
time
,
bred
,
but
according
to
the
appointment
of
the
Lord
,
and
by
the
meanes
,
which
he
from
the
beginning
ordained
,
&
fitted
to
that
purpose
.
Thence
it
is
,
that
diuerse
liuing
creatures
are
daily
bred
of
dust
,
mudd
,
slyme
,
and
such
like
:
Not
as
if
these
things
fell
out
thus
,
by
chaunce
,
or
arose
from
the
nature
of
these
matters
,
without
the
foresight
,
&
foreappointment
of
God
the
creatour
of
them
.
Nay
rather
,
therefore
did
he
so
temper
,
and
order
these
things
,
because
he
had
decreed
to
haue
such
creatures
bred
of
them
from
time
to
time
.
Let
vs
come
yet
neerer
to
these
dainty
ones
,
and
(
if
it
be
possible
)
giue
them
a
full
and
perfect
view
of
their
error
.
Me
thinkes
their
dealing
with
God
in
this
matter
,
is
much
like
to
that
of
Ahaz
in
another
case
.
Whome
when
the
Prophet
willed
to
aske
a
signe
for
his
assurrance
from
the
Lord
,
his
tender
heart
would
not
bee
so
bold
with
God
;
[
t
](A15738-e28160-b)
t
Isay
.
7.
11.
12.
I
will
not
aske
(
saith
Ahaz
)
neither
will
I
tempt
the
Lord
.
He
durst
not
(
forsooth
)
aske
the
Lord
:
but
he
durst
refuse
to
obay
the
word
of
the
Lord
by
the
Prophet
,
when
he
was
commanded
to
aske
a
signe
.
In
like
sort
these
men
,
that
are
so
iealous
of
Gods
glory
,
will
not
graunte
that
hee
should
bee
the
maker
of
such
meane
things
:
But
in
the
meane
while
,
they
are
not
affraid
,
either
to
deny
him
to
be
the
fountaine
of
al
being
and
so
to
make
him
no
God
,
or
else
to
ascribe
these
creatures
to
some
chaunce
or
necessity
,
not
before
determined
by
him
;
and
so
put
him
then
as
it
were
to
his
shiftes
,
to
make
the
best
of
that
,
which
he
cannot
otherwise
helpe
.
But
if
these
curious
men
would
imploy
that
time
and
study
,
in
searching
the
nature
,
&
parts
of
these
little
despised
creatures
,
which
they
bestow
in
deuising
idle
,
and
foolish
arguments
,
to
bewray
their
bold
ignorance
,
they
should
find
more
cause
to
wonder
at
the
wisedome
of
God
,
in
their
smalnesse
,
then
to
deny
him
to
be
the
maker
of
them
,
because
of
any
imagined
basenes
.
Is
there
not
beauty
in
a
cleare
diamond
,
though
it
be
but
a
sparke
?
May
there
not
bee
singular
workmanship
shewed
,
in
the
caruing
of
a
ladle
or
potlid
,
or
some
other
thing
of
meaner
seruice
?
How
much
would
bee
giuen
for
Myrons
Fly
sitting
on
a
Charriot
,
&
couering
it
and
the
horses
with
her
wings
&
body
?
But
what
are
all
these
,
and
as
many
such
like
deuises
,
and
pecces
of
workmanship
as
can
be
imagined
,
if
you
compare
them
,
with
these
little
creatures
?
Didst
thou
neuer
see
a
worme
,
or
fly
so
little
,
that
thou
couldst
hardly
discerne
it
with
thy
neeye
,
though
thou
lookedst
earnestly
vpon
it
,
which
yet
mou'd
,
and
crept
,
turn'd
and
return'd
this
way
and
that
way
,
with
no
slowe
pase
?
If
thou
could'st
possibly
take
a
view
of
the
parts
of
these
creatures
,
with
what
admiration
of
them
wouldst
thou
be
rauisht
?
The
Anatomy
of
such
a
worme
would
be
no
lesse
wonderfull
,
then
the
opening
of
a
Whale
,
or
Elephant
.
What
should
I
speak
of
the
Bee
,
or
Silkworme
?
Where
is
the
Architect
or
spinster
to
be
found
,
that
can
match
the
curious
frame
of
the
one
,
or
the
small
and
euen
thrid
of
the
other
?
Butp
whither
doth
the
wondring
at
these
creaturs
drawe
me
?
The
farder
I
goe
in
this
course
;
the
more
,
&
more
way
I
see
still
before
me
,
and
am
neuer
a
whit
the
neerer
my
iournies
end
.
I
will
turne
aside
therefore
into
that
path
,
which
leades
vs
to
a
place
of
strength
&
comfort
.
Hast
thou
aduisedly
considred
,
that
Iesus
Christ
thy
Sauiour
,
is
the
mightie
and
wise
creator
of
all
things
?
I
cannot
doubt
then
,
but
thou
manifestly
discernest
,
that
thou
art
sufficiently
prouided
of
all
necessaries
,
that
belong
to
this
present
life
.
They
are
his
by
creation
,
whose
thou
art
by
regeneration
.
The
interest
,
thou
hast
in
him
,
conueies
vnto
thee
a
just
,
and
strong
title
to
all
the
comforts
,
and
pleasures
of
this
life
.
Hee
himselfe
hath
no
need
of
them
;
for
he
is
[
u
](A15738-e28220-b)
u
Gen.
17.
1.
God
al-sufficient
.
Els
,
hee
neither
could
,
or
would
haue
indured
to
bee
without
the
vse
of
them
,
from
all
eternity
,
till
within
these
5600.
yeares
.
What
then
?
Were
they
prouided
for
his
enimies
,
that
his
friends
might
want
?
[
x
](A15738-e28240-b)
x
Mat.
5.
45.
He
maketh
his
Sunne
to
arise
on
the
euill
indeed
,
and
sendeth
his
raigne
on
the
vniust
.
And
not
on
the
good
,
and
iust
?
Hee
prouideth
for
both
,
but
with
a
diuerse
affection
.
Is
it
not
daily
seene
,
that
Princes
feed
,
and
cloath
them
(
if
neede
require
)
that
are
condemned
to
death
for
their
misdeedes
?
Why
so
?
Because
they
meane
to
make
their
loue
of
Iustice
knowne
to
al
men
,
and
to
powre
on
such
malefactors
the
shame
,
they
haue
deserued
.
The
Romane
Generals
had
an
especiall
care
,
in
all
their
conquests
,
to
haue
the
principal
of
their
enimies
aliue
,
that
they
might
afterwards
leade
them
in
triumph
to
shew
their
glory
.
So
doth
the
Lorde
deale
with
the
great
,
and
mighty
wicked
ones
of
the
world
:
He
feedes
them
with
the
best
and
daintiest
meate
,
hee
cloaths
them
with
the
costliest
,
and
gayest
apparell
,
hee
sets
them
out
as
it
were
to
shewe
,
that
all
men
may
take
notice
of
them
;
to
the
ende
,
that
at
the
last
,
hee
may
triumph
ouer
them
the
more
gloriously
.
Thou
,
that
beleeuest
in
Iesus
Christ
,
perhaps
farest
hardly
,
and
art
meanely
attired
.
Well
;
rest
vpon
thy
Sauiour
,
that
was
the
maker
of
all
things
.
Hee
can
make
supply
to
thee
of
all
things
,
when
hee
will
,
and
hee
will
when
hee
fees
it
best
for
thee
.
But
it
is
his
power
,
of
which
we
now
speake
.
The
Deuill
knew
,
and
confest
,
that
the
Sonne
of
God
was
able
to
make
bread
of
stones
.
But
the
Son
of
God
told
him
,
that
[
y
](A15738-e28260-b)
y
Mat.
4.
3.
4.
Man
liues
not
by
bread
only
,
but
by
euery
word
,
that
proceedeth
out
of
the
mouth
of
God
.
Lackest
thou
bread
?
The
Creator
of
all
things
can
prouide
it
,
in
a
moment
for
thee
,
or
feed
thee
without
it
.
Who
maintained
life
,
and
strength
in
[
*
](A15738-e28280-b)
*
Ex●d.
34.
28.
Moses
,
and
[
a
](A15738-e28300-b)
a
1.
King
.
19.
8.
&
17.
16.
Elias
when
they
continued
,
without
any
manner
of
sustenance
,
by
by
the
space
of
40.
daies
,
and
40.
nights
?
Who
kept
the
oyle
in
the
cruse
,
and
the
meale
in
the
barrel
,
that
they
wasted
not
?
Did
not
this
mighty
Creator
,
thy
Sauiour
Iesus
Christ
,
[
b
](A15738-e28320-b)
b
Iob.
69.
1●
.
11
feed
,
and
fill
5000.
persons
with
5.
barley
loues
,
&
a.
fishes
,
&
yet
leaue
12.
baskets
ful
of
broken
meate
remaining
?
What
shoulde
I
say
more
?
Hee
that
made
all
things
,
can
furnish
thee
with
all
things
;
and
so
will
doe
,
if
thou
put
all
thy
trust
in
him
,
to
saue
thee
.
There
remaines
yet
one
doubt
:
which
I
reseru'd
,
of
purpose
,
for
this
place
,
though
I
had
occasion
to
haue
spoken
of
it
before
,
in
the
interpretation
of
the
later
part
of
the
Text.
Some
by
Nothing
,
vnderstand
Sinne
;
as
if
the
Euangelist
had
meant
to
signifie
that
Sinne
was
made
,
without
him
that
was
the
Creator
of
all
things
:
but
how
then
could
this
speech
be
true
?
If
something
were
made
without
him
,
how
were
all
things
made
by
him
?
Surely
if
we
take
that
diuision
of
the
verses
for
good
,
and
that
sense
for
true
,
which
they
,
that
by
Nothing
will
haue
Sinne
to
be
meant
,
approue
and
follow
;
wee
may
well
be
suspected
,
to
make
God
the
author
of
sinne
.
That
which
was
made
(
say
those
men
)
In
him
was
life
:
who
would
not
conceiue
this
to
bee
spoken
of
that
,
which
went
next
before
?
Let
vs
make
this
a
little
plainer
:
Thus
they
reade
the
text
;
without
him
was
made
nothing
.
That
,
which
was
made
,
in
him
was
life
.
Is
it
not
more
reasonable
to
referre
these
last
words
,
That
which
was
made
,
to
that
nothing
,
which
they
say
was
made
,
then
to
All
things
,
in
the
former
part
of
the
verse
,
as
I
noted
before
?
If
it
had
been
the
holy
Ghostes
purpose
to
seuer
these
middle
words
,
in
sense
,
where
hee
speakes
of
Nothing
,
from
the
former
,
&
in
the
fourth
verse
to
speake
againe
of
those
All
things
,
he
would
not
haue
said
,
That
,
which
was
made
;
but
those
things
that
were
made
.
If
then
we
take
this
Nothing
,
for
something
,
which
was
made
,
without
the
creator
,
and
by
Nothing
vnderstand
sinne
,
wee
affirme
in
the
next
words
,
that
sinne
was
life
in
him
.
By
Nothing
therefore
,
Sinne
is
not
meant
:
but
the
word
must
be
taken
as
it
properly
signifieth
,
and
this
later
part
bee
vnderstood
as
a
deniall
of
the
contrary
to
that
,
which
was
deliuered
in
the
former
clause
.
Yet
because
the
question
,
concerning
the
being
of
sinne
,
ariseth
from
the
doctrine
,
which
the
Euangelist
here
propoundeth
:
It
is
requisit
to
say
somewhat
of
it
.
All
things
were
made
by
him
;
If
all
things
then
sinne
too
,
vnlesse
that
be
simply
nothing
,
or
be
,
of
it selfe
,
eternall
and
infinit
,
as
nothing
is
,
but
God
only
.
Neither
will
it
serue
the
turne
to
say
,
that
All
things
,
that
were
made
,
were
made
by
him
.
For
by
these
words
,
that
were
made
,
nothing
is
exempted
from
being
made
,
but
he
only
,
that
made
al
all
things
,
God
almightie
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
It
seemes
then
,
that
sinne
was
made
;
&
maker
it
could
haue
none
,
but
him
that
made
all
things
,
that
were
made
,
that
is
all
things
,
besides
himselfe
.
Ther
fore
sinne
also
was
made
by
him
.
O
blasphemy
!
God
the
author
of
sinne
?
How
shall
hee
then
condemne
the
world
for
sinne
?
For
what
is
there
,
or
can
there
bee
from
him
,
that
is
nothing
,
but
goodnesse
,
which
is
not
good
?
And
shall
men
be
iudged
for
that
,
which
is
good
?
Here
,
what
the
[
c
](A15738-e28560-b)
c
Iohn
5.
29.
Iudge
himselfe
saith
;
They
shall
come
forth
that
haue
done
good
,
to
the
resurrection
of
life
,
and
they
that
haue
done
euill
,
to
the
resurrection
of
condemnation
.
Be
it
far
from
the
Lord
(
saith
[
d
](A15738-e28590-b)
d
Gen.
18
25.
faithfull
Abraham
)
to
stay
the
righteous
with
the
wicked
:
and
that
the
righteous
should
bee
euen
as
the
wicked
;
be
it
far
from
him
.
And
shall
not
the
Iudge
of
all
the
world
doe
right
?
Therefore
this
must
bee
laid
,
as
a
maine
foundation
in
diuinity
,
that
sinne
,
whatsoeuer
it
bee
,
is
no
creature
of
Gods
making
.
What
if
I
through
ignorance
,
be
not
able
to
make
the
point
cleare
?
Shall
it
therfore
be
doubted
of
?
I
haue
said
enough
already
to
proue
the
truth
of
the
matter
,
that
Sinne
is
no
creature
of
God
;
I
am
now
only
to
describe
the
nature
of
it
to
you
,
that
you
may
be
the
better
satisfied
.
If
I
sayle
in
this
last
parte
,
blame
my
ignorance
,
but
doubt
not
of
the
truth
.
What
is
sinne
then
?
Our
[
e
](A15738-e28630-b)
e
1.
Iohn
.
3.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Apostle
answeres
,
that
Sin
is
the
transgression
of
the
law
.
For
where
there
is
no
law
[
f
](A15738-e28660-b)
f
Rom.
4.
15.
saith
another
Apostle
)
there
is
no
transgression
.
The
word
in
S.
Iohn
is
larger
,
then
that
in
S.
Paul
.
Because
the
later
ex
presseth
only
those
sinns
,
which
are
committed
,
by
doing
that
,
which
is
forbidden
:
but
the
former
condemnes
all
,
whatsoeuer
is
not
according
to
the
law
.
Transgression
is
as
much
in
english
,
and
so
is
[
g
](A15738-e28700-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
transgressio
.
the
greeke
word
in
S.
Paul
,
as
going
ouer
.
The
Apostle
compares
the
law
of
God
,
to
the
pales
of
a
parke
,
or
to
the
bounds
of
a
forrest
,
or
chase
,
wherein
the
Deere
are
to
remaine
,
and
not
to
leap
ouer
them
,
or
breake
out
into
any
other
ground
.
Let
them
feed
where
they
wil
withing
,
al
is
wel
enough
:
But
if
they
once
passe
the
pale
,
or
boundes
,
they
haue
faulted
;
and
if
they
come
short
home
,
it
is
no
more
then
they
haue
deserued
.
This
going
beyond
their
limittes
,
within
which
they
should
keepe
,
is
a
transgression
,
and
offence
.
So
is
sinne
,
according
to
the
Apostles
word
,
he
there
vseth
.
Yet
doubtlesse
,
though
he
meant
especially
to
note
that
,
which
was
best
knowne
,
namely
the
dooing
of
euill
;
wee
may
not
thinke
,
but
it
was
his
purpose
also
,
to
signifie
the
leauing
vndone
of
that
good
,
which
is
commanded
.
I
will
make
the
matter
plaine
by
the
former
similitude
.
Lette
vs
imagin
instead
of
those
pales
,
the
lists
,
or
barrs
,
that
are
at
the
end
of
some
race
,
or
gole
;
to
which
,
all
,
that
make
triall
of
themselues
,
in
that
game
,
or
exercise
,
must
needes
come
,
and
beyond
which
they
may
not
go
.
He
that
faints
,
ere
he
haue
attained
to
the
marke
,
is
faulty
,
for
leauing
vndone
which
he
ought
to
doe
:
He
that
runns
out
beyond
it
,
makes
a
contrary
fault
,
by
doing
that
he
should
not
do
.
Both
transgresse
;
that
is
,
breake
the
lawe
of
the
game
,
though
the
later
more
properly
,
in
respect
of
the
word
transgression
.
Our
Apostle
[
h
](A15738-e28740-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
S.
Iohn
took
a
word
of
larger
signification
,
that
comprehends
whatsoeuer
is
otherwise
,
then
the
law
requires
:
whether
we
fall
short
of
the
marke
,
that
is
set
before
vs
,
or
fly
beyond
it
,
wee
are
still
within
the
compasse
of
S.
Iohns
reproofe
;
and
our
fact
is
a
straying
,
or
aberration
from
the
lawe
.
But
whether
we
offend
by
too
much
,
or
too
little
,
still
the
sinne
is
some
act
,
or
action
,
and
is
comprized
in
that
vsuall
distribution
,
thought
,
word
,
and
deed
.
Thought
is
an
action
of
the
inward
parts
only
,
the
braine
,
&
the
heart
,
or
the
vnderstanding
,
and
the
will
.
Word
addeth
to
the
former
a
second
part
,
performed
by
the
toong
.
Deed
imployeth
the
whole
body
,
or
some
members
,
or
member
of
it
,
to
the
doing
of
some
outward
euill
.
Al
are
actions
,
or
deeds
,
to
speake
truly
:
but
these
later
haue
appropriated
that
name
to
themselues
,
because
they
haue
an
effect
,
that
is
most
sensible
,
and
knowne
by
feeling
.
I
will
keepe
my selfe
to
the
point
in
question
:
and
though
many
things
offer
themselues
to
bee
spoken
of
;
yet
I
will
rest
content
with
that
,
which
belongs
to
my
present
purpose
,
reseruing
all
other
matters
to
their
seueral
places
,
and
iust
occasions
.
Sin
then
(
as
we
haue
hitherto
spoken
of
it
)
is
nothing
else
,
but
an
aberration
,
or
straying
from
the
law
of
God
,
by
doing
that
,
we
should
not
do
,
or
not
doing
that
,
we
should
do
,
Can
there
now
bee
any
reasonable
cause
of
doubting
,
whether
sinne
were
created
by
God
,
or
no
?
Who
can
imagin
,
that
it
was
made
by
God
?
What
being
hath
it
,
but
as
other
actions
of
men
,
and
Angells
,
which
are
their
actions
,
and
performed
by
them
,
and
haue
their
being
in
the
doing
,
and
cease
with
the
ende
of
doing
?
Shall
I
endeauour
to
make
it
plaine
in
the
seuerall
kindes
of
these
Sinnes
?
First
,
for
the
omitting
of
that
we
are
enioyn'd
to
doe
;
who
sees
not
,
that
this
is
nothing
,
that
hath
any
being
in
nature
,
but
only
a
fayling
in
our
duty
?
Neither
are
we
,
in
this
case
,
guiltie
of
hauing
done
euill
,
but
of
haueing
left
good
vndon
.
In
one
word
,
here
is
no
action
at
al
,
nor
any
substance
,
the
author
of
the
being
whereof
wee
shall
need
to
enquire
after
.
Let
vs
come
to
the
sinnes
that
are
committed
.
Whether
we
consider
the
inward
thoughts
of
the
heart
,
or
the
outward
actions
of
the
body
,
what
finde
we
,
that
we
may
call
a
creature
?
The
action
,
whatsoeuer
it
be
,
is
his
,
that
doth
it
.
[
i
](A15738-e28790-b)
i
Gen.
4.
Cain
murders
Abell
:
[
k
](A15738-e28820-b)
k
Luke
.
22.
48.
Indas
betraies
his
Lord
,
and
Master
.
Is
there
any
substance
,
or
creature
made
by
either
of
these
actions
?
If
you
seeke
for
the
auctors
of
thé
facts
:
they
are
well
knowe
.
Cain
commits
the
murder
,
Iudas
the
treason
.
What
doth
God
but
continue
the
naturall
strength
,
which
he
gaue
them
,
whereby
they
are
able
to
doe
all
such
actions
,
as
belong
to
such
creatures
.
Cain
hath
power
to
giue
a
stroke
,
one
or
more
,
that
may
cause
death
.
Iudas
hath
power
to
bargaine
,
and
couenant
with
whom
he
will
,
to
walke
into
what
place
he
will
,
to
kisse
whome
he
will
,
to
what
ende
himselfe
list
.
It
is
no
sinne
to
haue
this
power
,
but
to
vse
it
otherwise
then
we
ought
.
That
we
haue
it
,
is
from
God
;
that
we
abuse
it
,
it
is
from
our selues
.
But
this
only
by
the
way
,
least
some
scruple
should
arise
in
some
man
:
mind
,
touching
Gods
actions
in
the
sinnes
of
men
.
The
conclusion
is
,
that
we
haue
as
yet
found
no
sinne
,
wherof
God
should
be
the
maker
.
The
hardest
point
is
yet
behind
,
concerning
the
inward
wickednesse
,
and
corruption
of
nature
.
For
although
I
am
perswaded
,
that
the
law
of
the
10
Commandements
,
is
only
the
rule
of
our
actions
,
teaching
what
we
should
,
or
should
not
doe
,
and
not
the
patterne
of
our
nature
,
shewing
what
wee
ought
to
be
:
yet
I
am
out
of
doubt
,
that
this
proneness
to
sin
,
and
vntowardnes
to
al
good
,
which
euery
man
findeth
in
himselfe
,
is
iustly
displeasing
to
God
,
because
his
image
therby
is
defaced
;
&
iustly
charged
vpon
vs
as
sinne
,
because
by
our
fault
,
it
hath
seized
on
vs
.
Therefore
taking
this
(
for
the
present
)
as
graunted
;
let
vs
examin
the
matter
,
&
see
whether
there
bee
any
thing
,
in
this
naughtinesse
of
our
nature
,
which
may
be
truly
said
to
be
the
creature
of
God
.
First
,
it
is
out
of
all
question
,
that
the
soule
it selfe
,
in
which
this
corruption
resteth
,
is
the
workmanship
of
God
;
I
breathed
as
it
were
by
him
into
the
body
perfitly
[
m
](A15738-e28890-b)
m
Gen.
1.
27.
made
man
after
his
own
image
,
and
likenesse
,
made
those
faculties
of
vnderstanding
,
and
will
,
and
those
qualities
of
holynesse
and
righteousnesse
,
[
n
](A15738-e28900-b)
n
Eph.
4.
24.
wherein
that
image
only
,
or
especially
consists
.
Is
it
not
them
to
be
feared
,
least
we
should
make
God
the
author
of
this
naughtinesse
,
by
which
we
are
prone
to
euill
,
since
it
is
a
quality
abiding
in
the
soule
?
Some
haue
thought
to
shift
off
the
matter
,
by
denying
,
that
the
corruption
of
our
nature
is
any
thing
else
,
but
an
absence
of
goodnesse
,
for
want
of
which
,
wee
can
neither
doe
,
nor
desire
ought
,
that
is
good
.
But
this
doth
too
much
excuse
the
badnesse
of
our
hearts
,
which
are
proclaimed
every
where
in
Scripture
,
not
only
not
to
incline
to
that
,
which
is
good
,
but
to
affect
,
and
like
of
that
which
is
euill
;
yea
to
be
wholly
bent
to
euill
,
and
to
nothing
else
.
[
o
](A15738-e28910-b)
o
Gen.
6.
5.
The
Lord
saw
,
that
all
the
imaginations
of
the
thoughts
of
mans
heart
were
only
euill
continually
.
Therefore
[
p
](A15738-e28930-b)
p
Rom.
6.
17.
the
Apostle
pronounceth
of
all
men
,
that
while
they
are
in
their
naturall
estate
,
not
freed
by
grace
,
they
are
the
seruants
of
sinne
.
And
all
such
[
q
](A15738-e28950-b)
q
I.
Ioh.
3.
10.
S.
Iohn
calleth
the
children
of
the
Deuill
:
and
doubteth
not
to
affirme
,
that
the
whole
worldlyeth
in
wickednesse
.
But
what
needes
any
more
,
or
[
r
](A15738-e29000-b)
r
Rom.
7.
14.
15.
&c.
I
see
a
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
and
leading
me
captiue
vnto
the
law
of
sinne
,
which
is
in
my
members
.
I
leaue
it
to
euery
mans
consideration
,
to
iudge
what
wee
are
before
grace
,
if
we
bee
such
after
it
.
If
then
this
our
naturall
corruption
,
be
more
then
a
priuation
,
or
absence
of
that
righteousnesse
,
which
was
,
and
ought
to
be
in
vs
,
what
is
it
,
but
an
euill
quality
?
If
a
quality
,
it
must
needes
haue
had
a
beginning
,
either
with
the
soule
,
or
after
it
.
If
so
,
from
whom
can
it
be
imagined
to
haue
had
that
being
,
but
from
him
,
that
is
the
autor
of
all
being
?
Wherevpon
it
seemes
necessary
to
follow
,
that
sinne
is
to
be
reckned
in
the
number
of
those
All
things
,
that
were
made
by
Iesus
Christ
.
But
this
was
disclaimed
before
,
as
blasphemous
.
What
shall
we
say
then
?
Shall
we
deny
that
euery
quality
is
made
by
God
?
How
can
wee
possibly
doe
so
,
with
any
reason
?
For
euery
quality
hath
a
being
:
and
euery
being
is
good
.
Neither
is
there
any
good
,
but
from
God
,
as
the
autor
thereof
:
Else
were
not
he
the
only
true
good
;
if
there
were
any
thing
good
beside
him
,
which
is
not
good
by
him
.
What
remaines
,
but
to
affirme
,
that
this
Corruption
,
or
naughtinesse
,
is
no
quality
?
How
may
that
appeare
?
I
will
endeauour
to
make
it
plaine
by
a
likenesse
,
or
similitude
.
What
thinke
you
of
the
distempers
,
that
happen
often
times
in
the
body
?
When
it
shakes
,
and
quiuers
,
with
the
cold
of
an
ague
?
when
it
burnes
like
fire
,
with
the
extreame
heate
of
a
feuer
?
When
it
flowes
with
moysture
in
a
dropsie
?
Are
these
alterations
,
new
qualities
created
by
God
?
Consider
the
rottennesse
in
an
apple
;
or
a
consumption
in
the
body
,
I
speake
of
or
in
any
member
of
it
.
Can
you
conceiue
how
these
things
may
bee
,
without
the
creation
of
any
new
quality
?
Imagin
the
like
of
that
corruption
,
which
possesseth
the
soule
of
man
.
Certainely
,
putrefaction
,
and
rottennesse
,
are
not
qualities
made
by
the
Creatour
;
but
rather
corruptions
of
the
naturall
qualities
,
where
with
hee
inriched
,
and
beautified
his
creature
.
What
then
?
Are
they
nothing
,
but
the
priuation
,
or
absence
of
that
,
which
was
giuen
by
nature
?
Yes
sure
.
Take
example
of
the
apple
before
named
.
The
colour
,
and
tast
of
it
may
be
gone
,
and
all
vertue
to
nourish
;
and
yet
the
fruit
not
be
rotten
:
The
body
of
a
man
,
or
any
other
creature
,
may
haue
lost
power
to
moue
,
yea
life
it selfe
too
,
and
yet
not
forth
with
bee
putrified
,
or
sauour
.
He
stinkes
before
this
time
(
quoth
Martha
of
her
brother
Lazarus
)
for
he
hath
beene
dead
foure
daies
.
The
qualities
of
the
soule
,
being
things
,
that
belong
to
the
nature
of
it
,
according
to
the
creation
,
alwaies
continue
with
the
soule
;
but
they
may
be
distempred
,
and
disord●ed
,
without
any
new
worke
of
god
by
creating
other
,
instead
of
them
.
Marke
I
pray
you
a
little
,
when
a
man
by
study
attaines
to
the
knowledge
of
any
art
,
doth
the
Creator
make
such
a
new
quality
?
Doth
he
not
rather
blesse
him
to
the
perfiting
of
that
,
which
was
as
the
first
created
in
him
?
If
this
knowledge
decay
by
any
disease
of
the
body
,
or
by
any
carelesnesse
of
the
minde
,
is
the
former
quality
perhaps
lately
made
,
as
it
were
vnmade
againe
?
Or
may
we
happely
haue
the
like
made
,
and
mard
from
day
to
day
?
I
might
say
the
like
of
morall
vertues
.
The
reason
is
all
one
.
You
will
say
perchaunce
;
that
you
see
not
,
how
there
can
be
any
such
corruption
,
in
the
qualities
of
the
soule
,
as
you
discerne
plainely
to
happen
in
the
body
.
Surely
,
I
confesse
mine
ignorance
in
the
same
point
with
you
.
Neither
do
I
any
way
go
about
to
shew
how
it
is
,
but
me
thinks
I
see
by
good
reason
,
that
it
is
so
.
If
we
had
as
much
knowledge
of
the
nature
of
the
soule
and
the
qualities
thereof
,
as
we
haue
of
the
body
,
and
the
humours
therein
,
I
doubt
not
,
but
we
should
as
plainely
discerne
the
one
,
as
we
see
the
other
.
Let
all
this
be
graunted
,
may
some
man
say
;
that
this
naughtinesse
of
nature
insues
,
vpon
the
committing
of
the
first
sinne
,
as
a
corruption
of
the
created
qualities
,
which
the
soule
was
indued
withall
,
at
her
making
:
I
would
faine
knowe
,
why
this
may
not
challenge
God
for
the
autor
of
it
,
as
well
as
those
creatures
,
which
you
confesse
before
,
to
take
their
beginning
from
the
slyme
,
and
mudde
of
the
earth
,
and
water
mingled
together
.
They
come
of
the
corruption
of
those
principles
of
all
bodyly
things
,
at
the
least
all
vnder
the
moone
;
as
these
are
said
to
be
from
the
decay
of
those
qualities
:
For
the
better
satisfying
of
al
men
,
touching
this
doubt
,
I
would
entreat
them
to
consider
these
manifest
differences
:
First
,
that
the
Lord
directly
,
and
principally
,
intending
the
bringing
forth
of
those
creatures
,
as
tending
to
the
perfection
of
the
world
,
accordingly
fitted
the
nature
of
the
earth
,
and
water
,
that
,
by
the
power
of
the
Sunn
,
such
thing
:
might
be
formed
of
them
.
But
the
wickednesse
of
our
nature
,
being
not
in
such
sort
appointed
by
God
,
but
only
vpon
a
supposition
of
the
fall
of
man
,
by
sinne
;
this
corruption
proceedes
not
from
necessity
of
nature
,
but
from
the
iust
curse
of
God
vpon
all
vs
.
that
sinned
.
Secondly
,
it
is
farder
to
be
obserued
,
that
those
creatures
so
bred
,
become
seuerall
&
distinct
things
from
that
,
where
of
they
are
bred
;
hauing
a
being
in
themselues
,
and
no
way
depending
on
the
slyme
,
or
mudde
.
So
is
not
this
corruption
,
we
speak
of
;
which
hath
no
being
,
in
it self
,
distinct
from
the
qualitie
;
but
so
cleaues
to
it
,
that
without
it
,
it
cannot
con●inue
one
minute
,
no
not
so
much
,
as
in
any
reasonable
●magination
.
A
scion
or
grift
,
taken
from
a
tree
,
and
set
in
some
other
stocke
,
or
prickt
into
the
ground
,
may
oroue
a
diuerse
plant
,
and
tree
,
from
that
,
whence
it
was
cut
.
But
a
wen
,
or
bunch
growing
out
of
the
tree
,
thogh
it
receiue
nourishment
from
it
,
and
grow
with
it
,
is
no
new
creature
,
nor
substance
by
it selfe
.
So
is
it
with
those
things
that
breede
of
slime
,
as
with
the
grists
;
so
with
the
naughtinesse
of
our
nature
,
as
with
vnnaturall
swellings
in
trees
,
or
liuing
creatures
.
Thirdly
(
which
I
desire
to
haue
markt
)
the
Lord
hath
an
especiall
hand
,
in
giuing
life
to
those
forenamed
creatures
,
and
in
framing
their
members
,
that
they
may
be
apt
for
motion
.
The
Sunne
,
&
slime
,
as
it
were
afford
,
&
temper
the
matter
,
wherof
they
are
to
be
made
:
but
the
Former
of
it
is
God
himself
.
May
we
auouch
the
like
of
that
corruption
,
where
with
our
nature
is
defiled
?
I
trow
not
.
God
in
Iustice
will
haue
it
to
be
,
he
doth
not
by
creation
giue
it
being
.
And
thus
much
of
the
creation
of
all
things
,
mentioned
by
our
Euangelist
;
Now
let
vs
consider
,
why
hee
doth
here
mention
it
,
and
what
he
intends
to
proue
by
it
.
There
are
3
seuerall
opinions
,
concerning
the
Euangelists
purpose
in
this
verse
,
al
agreeing
with
the
words
,
&
course
of
the
Text
;
and
such
,
as
may
well
stand
,
each
with
other
.
For
if
we
say
,
as
[
s
](A15738-e29120-b)
s
Leonti●s
in
Io
●ap.
1.
some
haue
done
,
that
Sain●
Iohn
by
telling
vs
,
that
Al
things
were
made
by
him
,
would
exempt
him
from
amongst
the
creatures
,
and
sette
him
on
the
Throne
of
the
Creatour
.
what
say
we
,
that
is
either
vnworthie
of
our
Sauiours
honour
,
or
not
agreeable
to
the
maine
ende
of
this
description
?
which
is
to
shew
,
that
the
promised
Messiah
had
not
his
first
being
from
the
holy
Virgin
his
mother
.
Neither
doth
this
contrary
the
iudgement
of
those
writers
[
t
](A15738-e29170-b)
t
Alcuinus
in
Ioa
cap.
1.
who
think
,
that
our
Euangelist
,
following
as
it
were
the
order
of
time
,
first
shewes
our
Sauiours
diuinity
,
then
his
humanity
;
&
in
setting
out
the
former
,
after
hee
hath
told
vs
,
what
he
was
,
before
the
beginning
of
the
world
,
proceedes
now
to
informe
vs
,
what
he
did
,
at
the
creation
of
the
world
.
Doth
the
third
,
[
u
](A15738-e29180-b)
u
Ignat●us
ad
Tarsens
.
ep●st
.
7
and
most
common
opinion
please
vs
;
that
this
is
brought
in
to
proue
his
Godhead
?
This
indeed
I
take
to
haue
bin
principally
intended
;
but
so
,
as
that
both
the
other
are
likely
.
Did
hee
meane
to
shewe
that
our
Sauior
is
God
?
Certainely
hee
woulde
haue
vs
knowe
then
,
that
he
is
not
a
Creature
only
.
These
two
points
imply
each
other
;
The
third
suits
with
them
well
enough
.
For
S.
Iohn
might
intend
to
proue
his
diuine
nature
by
the
creation
of
all
things
,
and
withall
purpose
to
declare
,
what
he
did
,
in
the
creation
.
Which
opinion
also
is
somewhat
the
more
likely
,
because
the
Euangelist
bringes
it
in
,
vpon
repetition
of
his
being
with
God
;
as
if
he
meant
to
shew
,
what
he
did
then
with
God
,
as
well
,
as
that
he
was
with
God
.
But
because
the
proofe
of
the
Messiahs
Godhead
,
is
the
main
scope
of
this
Gospel
I
will
keepe
my selfe
to
to
that
point
,
in
the
rest
of
my
present
exercise
.
The
question
is
,
whether
the
creation
of
al
things
,
be
a
sufficient
proofe
of
his
diuine
nature
,
that
created
them
,
or
no.
First
,
the
Euangelists
authority
is
enough
,
to
put
the
matter
out
of
question
.
For
hee
,
that
being
directed
,
by
the
spirit
of
God
,
could
not
erre
,
would
neuer
haue
brought
this
,
for
a
proofe
thereof
,
if
it
coulde
iustly
be
excepted
against
.
Yet
because
(
as
I
haue
shewed
)
there
might
bee
other
reasons
of
this
speech
,
and
some
doubt
therefore
,
whether
it
were
the
Euangelists
purpose
to
proue
that
,
or
no
,
let
vs
take
some
other
course
.
for
our
full
satisfaction
.
To
which
end
,
let
vs
alwaies
remember
,
that
Moses
[
x
](A15738-e29230-b)
x
Gen.
1.
1.
in
the
beginning
of
the
Scripture
,
laies
this
as
a
maine
foundation
of
religion
,
that
God
created
heauen
and
earth
.
Who
can
doubt
then
,
●ut
it
is
a
sound
reason
to
proue
our
Sauiour
to
be
God
,
that
All
things
were
made
by
him
?
For
if
it
be
tru●
,
that
God
was
the
maker
of
all
things
,
whomsoeuer
wee
finde
to
haue
made
all
things
,
him
we
knowe
thereby
to
be
God
.
Therefore
the
Apostle
Paul
preaching
to
the
heathen
,
and
perswading
them
to
forsake
their
Idolles
,
and
to
turne
to
the
liuing
God
,
shewes
who
he
is
,
by
this
effect
of
creation
.
We
preach
vnto
you
(
saith
the
[
y
](A15738-e29280-b)
y
Act.
14.
15.
Apostle
)
that
vee
should
turne
from
these
vaine
Idols
,
vnto
the
liuing
God
,
which
made
heauen
and
earth
,
and
the
sea
,
and
all
things
,
that
in
them
are
.
Worship
him
[
*
](A15738-e29300-b)
*
Reuel.
14.
7.
(
saith
an
Angel
from
heauen
)
that
made
heauen
and
earth
and
the
sea
,
and
the
fountaines
of
waters
.
By
this
doth
[
a
](A15738-e29320-b)
a
1.
Chro.
16.
26
Dauid
distinguish
the
true
God
,
from
Idols
.
All
the
Gods
of
the
people
are
Idols
,
but
the
Lord
made
the
heauens
.
Is
not
this
the
proofe
of
the
power
of
God
,
whereby
he
magnifieth
himselfe
,
and
amazeth
[
b
](A15738-e29350-b)
b
Io.
38.
4.
5.
&c.
Iob
with
the
brightnesse
of
the
glory
thereof
?
By
this
doth
Ezechiah
conclude
,
that
he
is
the
true
God
.
Thou
art
very
God
alone
,
ouer
all
the
kingdomes
of
the
earth
;
thou
hast
made
the
heauens
and
the
earth
.
Will
you
heare
the
[
c
](A15738-e29390-b)
c
Isay
3.
16.
&
48.
12.
13.
Lord
himselfe
?
I
am
,
I
am
the
first
,
and
I
am
the
last
.
Surely
my
hand
hath
la●d
the
foundation
of
the
earth
,
&
my
right
hand
hath
spanned
the
heauens
;
when
I
call
them
,
they
stand
vp
together
.
Let
[
d
](A15738-e29410-b)
d
Heb.
1.
10.
the
Apostle
Paul
end
this
controuersy
,
who
to
proue
our
Sauiours
Godhead
,
brings
the
place
of
the
[
e
](A15738-e29430-b)
e
P●a
.
102.
25.
Psalme
.
Thou
Lord
in
the
beginning
hast
established
the
earth
,
and
the
heauens
are
the
workes
of
thy
handes
.
From
hence
then
we
may
certainly
,
and
necessarily
conclude
,
that
the
Word
,
the
promised
Messiah
,
our
Lord
&
Sauiour
Iesus
Christ
,
is
true
God
.
For
by
him
were
all
things
made
;
and
nothing
can
be
made
but
by
God
onely
.
This
[
f
](A15738-e29470-b)
f
August
.
in
Io●
.
tract.
1.
the
Arians
denied
,
because
they
sawe
themselues
driuen
to
confesse
,
that
all
things
were
made
by
Christ
,
whom
they
will
not
ack●owledge
to
bee
God
equall
to
the
Father
.
Therefore
,
they
deuis'd
this
shift
,
that
our
Sauiour
did
indeed
creat
all
things
,
yet
not
as
a
principall
worker
,
but
as
an
instrument
.
And
to
this
,
they
say
the
Euangelist
directed
vs
,
when
hee
sayd
,
that
All
things
were
made
[
g
](A15738-e29500-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
him
.
For
that
,
by
which
a
thing
is
done
,
is
an
instrument
in
the
doing
of
that
thing
,
and
not
the
doer
of
it
.
If
these
men
had
not
blinded
their
owne
eyes
with
a
prei●dicat
conceite
,
against
Godhead
of
our
Sauiour
,
they
might
easily
haue
seene
the
fondnesse
,
and
falsenesse
of
this
blasphemous
exception
.
The
folly
of
it
I
shew'd
before
,
when
I
made
it
manifest
,
that
it
is
all
one
,
to
say
,
All
things
were
made
by
him
,
and
Hee
made
all
things
.
The
falsenesse
of
it
may
appeare
thus
;
The
scripture
sayeth
the
same
of
God
,
which
is
here
affirm'd
of
Christ
,
that
this
or
that
was
by
him
;
and
yet
(
I
hope
)
they
will
not
dare
therefore
to
conclude
;
that
God
in
those
matters
,
was
not
a
principall
efficient
cause
,
but
an
instrumentall
.
For
example
:
[
h
](A15738-e29550-b)
h
Rom.
11.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
sayth
,
That
all
things
are
by
God
.
What
?
As
an
instrument
?
who
is
then
the
principall
efficient
,
that
imployes
God
,
as
his
instrument
?
[
i
](A15738-e29580-b)
i
1.
Cor.
1.
1.
2.
Cor.
1.
1.
Eph.
1.
1.
Col.
1.
1.
The
same
Apostle
affirmeth
of
himselfe
,
that
hee
was
called
to
bee
an
Apostle
of
Iesus
Christ
,
by
the
will
of
God
.
If
the
will
of
God
bee
but
an
instrument
,
wee
are
content
to
require
no
more
honour
for
our
Sauiour
,
so
you
allowe
him
to
bee
one
with
God
in
nature
,
as
the
Will
of
God
is
,
which
indeede
is
God
himselfe
.
What
say
you
[
k
](A15738-e29600-b)
k
Gal.
1.
1.
to
that
place
,
where
the
Apostle
pleades
,
for
the
authoritie
of
his
Apostleshippe
,
because
it
is
by
Iesus
Christ
,
and
God
the
Father
?
I
doubt
mee
,
wee
shall
hardly
finde
any
principall
efficient
at
all
,
where
both
the
Father
,
and
the
Sonne
are
instruments
.
How
absurdly
then
,
not
onely
impiously
,
doe
the
Arians
conclude
from
this
word
by
,
that
our
Sauiour
Christ
is
not
God
?
But
you
(
brethren
)
haue
beene
better
instructed
then
to
giue
eare
to
such
blasphemies
;
that
I
holde
it
altogether
needlesse
,
to
bring
any
father
proofe
of
the
matter
then
I
deliuered
in
my
last
exercise
,
or
to
vse
any
word
of
exhortation
to
beleefe
in
him
,
whom
wee
cleerly
discerne
to
be
God
al-sufficient
.
To
whom
with
the
Father
and
the
holy
Ghost
the
same
God
,
the
most
mightie
and
gracious
Creator
of
all
thinges
,
let
vs
alwayes
remember
to
ascribe
all
glorie
,
power
,
and
dominion
,
and
to
performe
all
obedience
for
euer
,
Amen
.
THE
FOVRTH
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
4.
In
him
was
life
,
and
that
life
was
the
light
of
men
.
5
And
the
light
shineth
in
darkenesse
,
and
the
darkenesse
comprehended
it
not
.
IT
is
a
cleere
truth
in
natural
reason
,
and
a
rul'd
case
in
diuinitie
,
that
as
all
thinges
proceede
from
God
,
as
the
first
cause
of
their
being
;
so
they
are
all
referr'd
to
God
,
as
the
last
ende
,
why
they
are
.
In
him
[
l
](A15738-e29710-b)
l
Acts.
17.
28.
(
sayeth
the
Apostle
)
wee
liue
,
and
moue
,
and
haue
our
being
.
And
to
conuince
the
Heathen
by
the
light
of
nature
,
hee
addes
,
As
also
certaine
of
your
owne
Poets
haue
sayd
,
[
m
](A15738-e29740-b)
m
Aratus
in
Phaenomen
.
For
wee
are
all
his
generation
.
To
whom
then
doe
wee
owe
our selues
,
and
whatsoeuer
wee
are
,
or
haue
,
but
to
him
onely
?
Witnesse
for
nature
the
wisest
of
all
the
Philosophers
,
the
Stoikes
:
for
diuinitie
,
he
,
[
n
](A15738-e29760-b)
n
1
King
4.
29.
●0
,
that
was
wiser
,
then
the
wisest
of
the
Heathen
,
[
o
](A15738-e29770-b)
o
Pro.
1.
12
&
16.
4.
Salomon
,
the
preacher
,
King
ouer
Isreal
in
Ierusalem
.
The
Lord
hath
made
all
things
for
his
owne
sake
:
yet
so
for
his
owne
sake
,
that
[
p
](A15738-e29800-b)
p
Psa●
.
8.
34.
the
Prophet
is
forced
to
cry
out
,
When
I
behold
the
heauens
,
the
workes
of
thy
fingers
,
the
Moone
and
the
Starres
,
which
thou
hast
crealed
:
what
is
man
(
say
I
)
that
thou
art
mindefull
of
him
,
and
the
sonne
of
man
,
that
thou
visitest
him
?
That
his
gratious
reguard
of
man
,
whom
the
Lord
sets
in
the
next
place
to
himselfe
,
may
the
better
appeare
;
as
the
first
worke
of
Creation
was
for
his
seruice
,
so
the
second
of
Regeneration
was
for
his
saluation
.
This
wee
learne
of
our
Euangelist
:
[
q
](A15738-e29830-b)
q
Ioh.
20.
31.
who
tels
vs
,
that
the
ende
of
writing
the
Gospell
was
,
That
wee
might
beleeue
,
that
Iesus
is
the
Christ
,
the
Sonne
of
God
,
and
that
by
beleeuing
wee
might
haue
life
through
his
name
.
See
I
pray
you
,
how
Saint
Iohn
hath
loyned
these
two
endes
together
:
the
former
is
the
glorifying
of
Iesus
Christ
,
as
the
Sonne
of
God
;
the
later
,
the
procuring
life
to
men
,
by
faith
in
him
.
According
to
these
two
endes
the
Euangelist
hath
framed
this
beginning
of
his
Gospell
.
First
,
[
r
](A15738-e29860-b)
r
Ioh.
1.
1.
2.
he
describes
Iesus
Christ
vnto
vs
,
as
hee
is
in
himselfe
,
God
euerlasting
.
Then
hee
shewes
,
what
hee
is
to
vs
.
A
creator
of
vs
,
when
wee
were
nothing
;
a
Sauiour
to
vs
,
when
In
him
was
life
.
2.
that
That
life
was
the
light
of
men
.
The
effect
is
,
that
The
light
shineth
in
darkenesse
.
But
how
was
this
light
intertaind
?
Or
rather
this
light
found
no
entertainement
;
The
darkenesse
comprehended
it
not
.
Now
for
the
better
vnderstanding
of
these
points
;
First
,
according
to
my
custome
,
I
wil
examine
the
words
,
then
expound
the
meaning
of
the
Text.
For
the
wordes
,
in
the
first
clause
(
for
I
will
take
euery
one
seuerally
,
by
it selfe
)
we
must
consider
,
both
what
life
,
the
Euangelist
speaks
of
;
and
why
hee
speakes
in
that
manner
saying
,
In
him
was
life
.
Why
hee
sayth
,
In
him
was
life
,
rather
then
He
was
life
;
why
was
,
rather
then
Is
;
seeing
it
is
as
true
and
plaine
,
that
Hee
is
life
,
as
that
life
was
in
him
.
But
what
is
this
life
,
hee
speakes
of
?
Looke
not
that
I
should
trouble
you
,
or
my selfe
,
with
refuting
,
or
so
much
as
reciting
the
diuers
,
&
strange
interpretations
of
Heretickes
,
foolishly
grounded
vpon
that
manner
of
reading
,
which
couples
the
former
part
of
this
verse
,
with
the
later
ende
of
the
third
;
That
,
which
was
made
was
life
in
him
.
I
shewed
in
my
last
exercise
,
that
if
this
had
beene
intended
,
by
the
Euangelist
,
hee
would
rather
haue
said
,
All
things
that
were
made
,
were
life
in
him
.
Surely
,
the
manifold
,
and
different
expositions
,
that
so
many
heretickes
haue
made
of
these
wordes
so
read
,
and
the
absurd
errors
,
and
blasphemies
,
they
haue
gathered
from
them
,
may
well
seeme
a
sufficient
reason
,
to
discredite
such
a
kinde
of
reading
,
as
hath
no
better
warrant
,
then
the
coniectures
of
men
;
Howsoeuer
the
vulgar
Latine
retaine
it
,
with
the
mislike
of
many
learned
Papists
.
[
s
](A15738-e30040-b)
s
August
.
in
Ioa.
tract
.
1.
Ambrosde
fide
lib.
3.
cap.
3.
and
in
Psal.
36.
Theophyl
.
ad
Ioa.
1.
The
Manichees
deuis'd
two
senerall
,
and
almost
contrarie
interpretations
of
them
.
The
Arians
a
third
;
The
Macedonians
a
fourth
;
Heracleon
a
fist
:
and
euerie
one
of
these
an
erroneous
doctrine
,
sutable
to
his
exposition
.
Yea
,
[
t
](A15738-e30100-b)
t
Origen
.
lib.
3
in
Ioan.
the
best
sense
,
that
is
giuen
of
the
words
so
read
,
is
so
curious
,
and
sub
till
,
that
it
rather
shewes
the
witte
,
and
learning
of
the
Interpreters
,
then
the
meaning
of
the
Writer
.
And
perhaps
it
were
but
lost
labor
,
for
the
greatest
part
of
this
auditorie
,
to
take
paines
,
and
spend
time
in
striuing
to
make
them
vnderstand
it
.
Wherefore
leauing
those
nice
points
to
another
kinde
of
exercise
,
and
auditorie
,
let
vs
take
the
wordes
plainely
,
and
simply
,
as
they
offer
themselues
to
bee
conceiv'd
of
all
men
;
Who
if
they
haue
any
knowledge
at
all
of
the
Scripture
,
or
of
religion
,
by
reading
,
or
hearing
,
by
this
word
life
vnderstand
one
of
these
two
things
:
Either
the
naturall
life
,
whereby
all
liuing
creatures
are
sayd
to
liue
;
or
the
spirituall
life
,
by
which
they
,
that
are
regenerate
by
the
spirite
of
God
,
liue
spiritually
in
this
world
by
grace
,
and
in
the
world
to
come
by
glorie
.
Let
vs
see
some
examples
of
the
word
in
these
senses
,
out
of
the
Scripture
.
For
the
naturall
life
,
wee
haue
the
very
beginning
of
it
in
Moses
.
[
u
](A15738-e30180-b)
u
Gen.
1.
20.
God
saide
,
Let
the
waters
,
bring
foorth
in
abundance
,
euerie
creeping
thing
,
that
hath
life
.
And
afterward
;
Let
the
earth
bring
foorth
euerie
liuing
thing
,
according
Of
man
it
is
particularly
written
,
that
[
x
](A15738-e30220-b)
x
Gen.
2.
7.
The
Lord
God
breathed
in
his
face
breath
of
life
,
and
the
man
was
a
liuing
soule
.
So
sayth
[
y
](A15738-e30240-b)
y
1.
Cor.
15.
45.
the
Apostle
,
alluding
to
that
place
;
The
first
man
Adam
,
was
made
a
liuing
soule
.
This
is
that
life
,
which
the
Lord
threatned
hee
would
take
away
by
the
floud
.
Behold
[
*
](A15738-e30290-b)
*
Gen.
6.
17.
(
sayth
hee
)
I
will
bring
a
floud
of
waters
vpon
the
earth
,
to
destroy
all
flesh
,
wherein
is
the
breath
of
life
,
vnder
the
heauen
.
In
this
sense
the
word
is
not
so
common
in
the
newe
Testament
;
I
thinke
not
once
in
this
whole
Gospell
:
in
other
places
some
times
.
[
a
](A15738-e30310-b)
a
Luk.
8.
15.
Though
a
man
haue
abundance
,
his
life
standeth
not
in
his
riches
.
[
b
](A15738-e30330-b)
b
Act.
17.
25.
God
giueth
to
all
,
life
,
and
breath
in
all
things
.
[
c
](A15738-e30350-b)
c
1.
Cor.
15.
19.
If
,
in
this
life
onely
,
wee
haue
hope
in
Christ
.
And
as
this
signification
of
life
is
rare
in
the
new
Testament
;
so
is
the
other
for
spirituall
life
in
the
old
:
yet
now
and
then
,
vnder
the
title
of
this
present
life
,
the
life
to
come
is
also
implyed
.
Behold
[
d
](A15738-e30400-b)
d
Deu.
30.
15.
19.
20.
(
sayeth
Moses
)
I
haue
set
before
thee
this
day
,
life
,
and
good
,
death
,
and
euill
.
Afterward
;
life
and
death
,
blessing
and
cursing
.
And
in
the
next
verse
;
The
Lord
thy
God
is
thy
life
,
and
the
length
of
thy
dayes
.
In
the
Psalme
oftner
and
playner
.
[
e
](A15738-e30440-b)
e
Psal.
16.
11.
Thou
wilt
shewe
mee
the
path
of
life
.
[
f
](A15738-e30460-b)
f
Psal.
36.
9.
With
thee
is
the
well
of
life
.
So
in
[
g
](A15738-e30480-b)
g
Pro.
2.
19.
the
Prouerbes
.
All
they
,
that
goe
vnto
her
,
returne
not
againe
,
neither
take
they
hold
of
the
wayes
of
life
.
[
h
](A15738-e30500-b)
h
Pro.
6.
23.
Corrections
for
instruction
are
the
way
of
life
.
That
one
booke
affordes
vs
more
examples
of
this
kinde
,
then
all
the
olde
Testament
beside
.
But
the
new
is
full
of
them
euery
where
.
[
i
](A15738-e30520-b)
i
Mat.
7.
14.
&
18.
8.
The
way
is
narrow
,
that
leadeth
vnto
life
.
It
is
better
for
thee
to
enter
into
life
,
halt
or
maimed
then
hauing
two
hands
or
two
feete
,
to
be
cast
into
euerlasting
fire
.
This
is
that
life
of
glorie
,
which
is
verie
often
called
euerlasting
life
;
and
whereof
our
Euangelist
speaketh
continually
,
almost
in
euerie
Chapter
of
this
Gospell
,
diuers
times
;
especially
,
in
the
thirde
,
the
fift
,
and
the
sixt
.
The
life
of
grace
is
more
often
in
the
Epistles
;
[
k
](A15738-e30540-b)
k
Rom.
6.
4.
&
8.
2.
That
wee
might
walke
in
newnesse
of
life
.
The
spirit
of
life
,
which
is
in
Christ
Iesus
.
[
l
](A15738-e30560-b)
l
2.
Cor.
4.
10.
That
the
life
of
Iesus
might
also
bee
made
manifest
in
our
bodies
.
[
m
](A15738-e30580-b)
m
Eph.
4
18.
Strangers
from
the
life
of
God
.
I
haue
beene
somewhat
the
larger
in
this
matter
,
because
it
helpeth
much
to
the
vnderstanding
of
many
texts
of
Scripture
,
to
knowe
the
different
sense
of
the
word
in
question
.
For
the
place
in
hand
,
it
is
commonly
thought
to
be
meant
of
that
natural
life
,
which
all
liuing
creatures
,
receiue
from
their
creator
;
as
if
the
Euangelist
should
haue
sayd
,
that
not
onely
all
things
were
made
by
him
,
as
the
author
of
their
being
,
but
also
that
they
had
their
life
too
from
him
.
But
this
(
sauing
their
better
iudgement
,
that
so
expound
the
text
)
seemes
to
me
somewhat
vnlikely
.
For
why
should
the
Euangelist
repeate
that
in
this
verse
,
which
hee
had
deliuered
so
fully
immediately
before
?
All
things
were
made
by
him
.
Was
there
any
feare
,
that
some
exception
would
bee
taken
to
these
wordes
?
could
any
man
imagine
,
that
this
making
of
all
things
,
implyed
no
more
,
but
the
outwarde
fashioning
,
and
framing
of
them
,
and
not
also
the
inwarde
forme
,
and
wholenature
?
If
wee
will
giue
the
wordes
leaue
to
reach
as
farre
,
as
by
their
nature
,
they
doe
,
All
things
must
needes
import
the
same
thinges
in
their
best
estate
,
with
all
their
naturall
qualities
,
&
properties
,
and
whatsoeuer
else
belongs
to
their
being
that
,
which
they
are
.
For
example
,
let
vs
speake
a
word
or
two
of
some
particulars
.
By
him
were
all
trees
made
.
What
would
a
reasonable
man
vnderstand
by
this
speech
?
That
the
body
of
the
trees
onely
,
or
the
roots
,
boughes
,
and
branches
,
and
leaues
,
and
not
the
life
of
the
Trees
was
made
by
him
?
Surely
,
to
speake
according
to
truth
,
all
these
,
without
the
life
,
and
forme
,
doe
no
more
make
a
Tree
,
then
a
body
without
a
soule
doth
a
Man
.
I
might
say
the
like
of
men
.
By
him
were
all
men
made
.
If
the
Lord
God
had
onely
framed
Adam
of
the
dust
of
the
ground
,
and
not
breathed
into
his
face
,
the
breath
of
life
;
might
hee
haue
beene
sayd
,
to
haue
created
a
man
?
No
surely
:
vnlesse
a
carcase
bee
a
man
,
after
the
soule
is
departed
out
of
it
.
But
,
let
vs
thinke
the
Euangelist
might
haue
such
a
meaning
,
would
he
(
trow
yee
)
haue
spoken
,
as
hee
doth
,
if
he
had
meant
as
you
say
?
In
him
was
life
,
that
is
,
(
say
you
)
Hee
also
gaue
life
to
all
things
that
hee
had
made
.
Who
can
so
much
deceiue
himselfe
,
as
to
conceiue
,
that
Saint
Iohn
would
deliuer
his
minde
so
darkely
,
and
doubtfully
?
Beside
,
was
not
this
,
you
speake
of
,
a
creature
?
If
so
,
it
was
before
compris'd
vnder
those
generall
tearmes
,
All
things
,
and
needed
no
repetition
.
Neither
will
this
interpretation
of
the
word
agree
fitly
with
that
,
which
followeth
.
Is
it
not
euident
,
that
the
life
,
and
the
light
,
are
of
the
same
kinde
,
both
naturall
,
or
both
supernaturall
?
But
,
the
light
,
as
it
shall
appeare
anone
,
is
that
of
grace
to
faith
,
not
of
nature
to
knowledge
.
For
the
light
of
nature
did
comprehend
the
Creator
so
far
,
as
to
acknowledge
it selfe
to
proceede
from
him
,
and
to
depend
vpon
him
.
Therefore
[
n
](A15738-e30730-b)
n
Rom.
1.
20.
the
Apostle
Saint
Paul
,
doth
not
accuse
the
heathen
of
ignorance
,
for
not
knowing
God
,
to
be
their
maker
;
but
for
not
honouring
him
,
according
to
the
knowledge
,
they
had
of
him
.
The
inuisible
things
of
God
(
saith
hee
)
that
is
,
his
eternall
power
,
and
Godhead
,
are
seen●
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
that
they
might
bee
without
excuse
.
Because
when
they
knew
God
,
they
glorified
him
not
as
God
.
So
then
,
the
Heathen
for
all
the
darkenesse
of
nature
,
did
comprehend
the
life
,
that
was
the
naturall
light
of
their
soules
.
If
you
answere
,
that
they
did
not
perfitly
vnderstand
all
things
that
concerne
him
as
the
Creator
:
you
say
true
,
but
not
much
to
purpose
.
For
,
who
is
there
,
that
euer
did
o●
can
,
especially
while
hee
liues
in
this
world
,
compassed
about
with
this
house
of
clay
,
so
fully
conceiue
those
points
,
as
they
are
to
bee
,
and
shall
be
,
after
this
life
,
vnderstood
?
But
some
man
will
say
,
perhaps
,
that
although
the
giuing
of
life
to
all
things
,
was
signified
in
the
making
of
them
:
yet
the
preseruing
,
and
maintaining
of
it
,
was
not
.
Nor
of
their
being
;
which
can
no
more
bee
continued
,
without
the
power
of
God
support
them
in
it
,
then
their
life
can
.
Therefore
the
Apostle
,
describing
our
Sauiour
Christs
Godhead
,
sets
it
out
by
this
verie
worke
thereof
;
when
he
sayth
of
him
,
that
[
o
](A15738-e30810-b)
o
Heb.
1.
3.
He
beares
vp
all
things
,
by
his
mightie
word
:
and
[
p
](A15738-e30830-b)
p
Act.
17.
28.
in
another
place
,
where
hee
tels
the
heathen
,
that
they
liu'd
and
mou'd
in
God
,
hee
adde●
also
,
that
in
him
they
had
their
being
.
If
then
there
were
no
necessitie
to
expresse
the
sustaining
of
all
things
in
their
being
,
no
more
was
there
to
note
particularly
the
continuing
of
them
in
life
.
Yea
,
perhaps
it
might
be
dangerous
to
mention
the
later
,
and
conceale
the
former
;
least
some
men
should
gather
,
that
all
thinges
stand
in
neede
of
God
to
preserue
their
life
,
but
not
to
continue
their
being
.
Giue
mee
leaue
to
apply
one
of
my
former
exceptions
,
to
the
cleering
of
this
matter
also
.
How
strangely
doth
the
Euangelist
speake
,
if
his
meaning
be
,
as
you
make
it
?
In
him
was
life
.
That
is
,
Hee
preserues
all
thinges
in
life
.
Could
this
point
bee
more
obscurely
deliuered
?
What
reason
can
you
giue
mee
,
why
the
holy
Ghost
should
say
was
,
when
he
intended
to
signifie
the
continuall
preseruing
of
life
?
why
did
hee
not
rather
say
,
In
him
is
life
;
Or
in
him
the
life
of
all
thinges
is
continually
preserv'd
?
But
if
by
life
,
you
will
haue
the
preseruing
of
things
in
their
being
signified
,
I
desire
to
see
some
warrant
of
Scripture
,
or
ground
of
reason
,
for
the
vsing
of
that
word
,
in
that
sense
.
Surely
there
can
bee
no
such
found
in
any
place
of
all
the
Scripture
,
either
or
the
word
life
,
or
for
the
phrase
,
In
him
was
life
.
What
remaines
then
,
but
[
q
](A15738-e30920-b)
q
Clem.
Alex
andr
.
pae
lagog
lib.
1.
cap.
6.
A
thana●
.
lib.
3.
●●
hom●
.
Amb●o
.
lib.
3
de
fide
cap
3.
to
expound
the
word
,
of
that
supernaturall
life
,
by
which
wee
liue
,
through
faith
in
Christ
?
This
is
the
life
,
of
which
our
Euangelist
so
often
speakes
in
this
Gospell
,
comming
to
vs
by
,
and
in
Christ
Let
vs
heare
our
Sauiour
himselfe
speake
.
[
t
](A15738-e30940-b)
t
Ioh.
5.
24.
He
that
beleeueth
in
him
,
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
And
in
the
same
Chapter
,
afterward
,
hee
they
would
not
come
vnto
him
,
that
they
might
haue
life
:
Whereas
the
ende
of
his
comming
was
,
[
s
](A15738-e30980-b)
s
Ioh.
10.
10.
That
they
might
haue
life
;
and
haue
it
in
abundance
.
Therefore
doth
[
t
](A15738-e31000-b)
t
Act.
3
15.
the
Apostle
Peter
call
him
,
the
Lord
of
life
.
But
whome
shoulde
wee
rather
heare
,
in
this
case
,
then
[
u
](A15738-e31030-b)
u
〈◊〉
the
Euangelist
himselfe
,
expounding
his
owne
meaning
?
The
life
appeared
,
and
wee
haue
seene
it
,
and
beare
witnesse
,
and
shew
vnto
you
that
eternall
life
,
which
was
with
the
father
and
appeared
vnto
vs
.
Can
any
man
doubt
,
but
the
Euangelist
speaketh
of
the
same
life
,
in
the
beginning
of
his
Epistle
,
whereof
he
intreateth
,
in
his
Gospell
?
Compare
them
together
,
and
see
if
you
can
perswade
your selues
otherwise
.
Will
you
heare
him
speake
yet
more
plaine
?
[
x
](A15738-e31060-b)
x
&
5.
11.
This
is
the
recorde
,
that
God
hath
giuen
vnto
vs
eternall
life
,
and
this
life
is
in
his
Sonne
.
This
later
is
called
Eternall
life
in
the
wordes
before
.
Then
surely
the
Euangelist
speaketh
in
the
Gospell
also
,
of
eternall
life
,
which
the
Sonne
of
God
bringeth
as
mediatator
;
not
of
this
transitorie
life
,
which
hee
giueth
as
Creator
.
Now
because
this
supernaturall
life
is
double
,
either
of
grace
in
this
world
,
or
of
glorie
in
the
world
to
come
;
I
should
farther
inquire
whether
of
these
two
is
here
meant
,
or
whether
both
be
not
meant
.
But
of
that
,
as
also
of
the
reason
,
why
our
regeneration
,
&
saluation
is
tearmed
life
,
I
wil
speake
,
when
I
come
to
giue
the
meaning
of
the
place
.
In
the
meane
while
,
let
vs
goe
forward
in
examining
the
words
:
and
first
let
vs
see
,
why
he
vseth
this
kinde
of
speech
,
In
him
.
Why
doth
he
not
rather
say
,
as
before
,
by
him
?
doubtlesse
hee
might
well
haue
sayde
so
.
For
,
it
is
by
him
indeede
,
that
wee
haue
life
.
[
y
](A15738-e31130-b)
y
Rom.
5.
1.
2.
By
him
wee
haue
peace
toward
God
;
By
him
wee
haue
accesse
,
through
faith
vnto
this
grace
,
wherein
wee
stand
.
By
him
wee
haue
receiued
the
attonement
.
But
this
manner
of
speech
,
though
it
bee
as
true
as
the
other
:
yet
it
is
not
so
fitte
in
this
place
,
nor
so
significant
.
Not
so
fitte
;
because
the
Euangelist
would
put
a
difference
betwixt
the
Creator
,
and
the
Mediator
.
All
things
were
made
by
him
;
not
in
him
,
though
[
*
](A15738-e31180-b)
*
Origen
.
hon.
2.
●n
●●uers
.
some
would
haue
without
to
imply
as
much
:
whome
I
aunswered
the
last
day
.
But
our
spirituall
life
is
,
as
by
him
,
so
in
him
.
The
things
that
are
made
by
him
,
howsoeuer
they
alwayes
depend
on
him
,
for
the
continuance
of
their
being
,
yet
they
are
not
one
with
him
.
Is
it
so
with
them
that
receiue
the
life
of
grace
from
him
?
No
,
no
;
They
are
ioyned
close
vnto
him
:
and
the
life
,
that
they
haue
,
is
from
that
spirit
,
by
which
hee
liues
.
Therefore
is
[
a
](A15738-e31250-b)
a
Eph.
5.
3●
the
Church
flesh
of
his
flesh
,
and
bone
of
his
bone
;
yea
,
all
the
faithfull
are
members
of
his
bodie
,
himselfe
being
the
head
.
This
neere
coniun●ction
with
him
,
could
not
bee
exprest
so
significantly
,
if
the
Euangelist
should
say
,
By
him
was
life
;
as
it
is
,
when
hee
sayth
,
In
him
was
life
:
yet
doth
not
say
,
Hee
was
life
,
which
also
is
true
;
because
he●
speakes
of
it
,
not
as
it
rests
in
him
,
but
as
it
is
communicated
by
him
to
vs
.
But
why
sayes
hee
was
,
and
not
rather
,
Is
in
him
?
Is
there
no
life
nowe
to
bee
had
?
Or
is
there
any
to
bee
had
nowe
,
but
in
hi●
?
No
surely
.
There
is
no
saluation
in
any
other
.
[
b
](A15738-e31340-b)
b
●●
.
4.
12
For
amonge
men
,
there
is
giuen
no
other
name
,
vnder
heauen
,
whereby
●ee
must
bee
saued
.
How
then
sayes
the
Euangelist
,
that
l●●e
was
in
him
?
[
c
](A15738-e31370-b)
c
Tolet.
in
●●●
innot
.
13.
Wee
may
not
imagine
,
that
●ee
meanes
to
shewe
vs
anye
other
way
of
attayning
to
life
;
as
if
was
,
excluded
is
:
No
more
,
then
wee
may
conceiue
,
that
the
Word
is
not
GOD
nowe
,
because
hee
sayeth
of
him
,
The
Worde
was
God
.
What
may
then
bee
the
reason
of
this
manner
of
speech
?
It
is
thought
to
bee
double
:
either
in
re●uard
of
Gods
eternall
purpose
,
or
in
respect
of
the
●mes
,
before
the
comming
of
the
Messiah
.
The
former
,
wee
must
thus
vnderstand
;
that
the
Lorde
God
,
fore-seeing
the
fall
of
his
creature
man
,
decreed
in
himselfe
,
to
recouer
him
,
by
sending
his
Sonne
to
make
satis●action
for
sin
,
by
sacrificing
of
himselfe
vpon
the
altar
of
the
crosse
.
Of
this
saith
[
d
](A15738-e31420-b)
d
2.
Tim.
1.
9.
the
Apostle
,
He
hath
saued
vs
,
and
called
vs
with
an
holy
calling
;
not
according
to
our
works
,
but
according
to
his
owne
purpose
,
and
grace
,
which
was
giuen
vs
through
Iesus
Christ
,
before
the
world
was
.
Therefore
also
sayth
our
Euangelist
[
e
](A15738-e31450-b)
e
1.
Ioh.
1.
2.
other
where
,
that
this
life
was
with
the
Father
,
and
appeared
vnto
vs
.
When
the
fulnesse
of
time
was
come
(
sayth
Saint
Paul
)
God
sent
his
Sonne
.
What
fulnesse
of
time
was
this
,
but
the
very
hower
appointed
by
God
?
So
that
Saint
Iohn
may
well
say
,
In
him
was
life
.
Because
,
euen
before
the
foundations
of
the
world
,
were
layd
,
life
was
setled
,
and
shut
vp
in
the
person
of
the
Sonne
,
who
was
in
due
time
to
become
the
mediator
of
mankinde
,
by
taking
the
nature
of
man
vpon
him
.
If
there
bee
any
man
,
whome
this
aunswere
doth
not
content
,
it
may
bee
the
other
coniecture
will
satisfie
him
.
Let
vs
not
wearie
our selues
with
looking
so
far
as
to
the
eternall
decree
of
GOD
,
but
keepe
our
sight
within
the
compasse
of
the
worlde
:
within
that
time
also
wee
shall
finde
some
reason
of
this
speech
.
When
was
life
in
him
?
euer
since
there
was
any
,
to
whome
that
life
might
appertaine
,
it
was
ready
for
him
,
in
the
Sonne
of
GOD
,
the
promised
Messiah
.
[
f
](A15738-e31530-b)
f
Gen.
3.
15.
Where
had
our
first
parents
,
Adam
and
Eue
,
their
spirituall
life
,
after
the
Curse
,
but
in
him
?
In
whom
was
the
couenant
established
with
[
g
](A15738-e31570-b)
g
Gen.
12.
3.
Gal.
3.
8.
Abraham
,
but
in
his
seede
Iesus
Christ
?
What
name
I
some
speciall
men
?
Did
not
this
life
offer
it selfe
generally
vnto
all
,
that
came
of
Abraham
?
Brethren
,
I
would
not
that
you
should
bee
ignorant
(
sayeth
[
h
](A15738-e31610-b)
h
1.
Cor.
10.
1.
2.
3.
4.
the
Apostle
)
that
all
our
fathers
were
vnder
the
Cloude
,
and
all
passed
through
the
Sea
:
And
were
all
baptized
vnto
.
Moses
in
the
Cloud
,
and
in
the
Sea
:
And
did
all
eate
the
same
spirituall
meate
;
And
did
all
drinke
the
same
spirituall
drinke
.
For
they
dranke
of
the
same
spirituall
Rocke
,
that
followed
them
,
and
the
Rocke
was
Christ
.
What
though
many
thousandes
dyed
,
before
the
Sonne
of
God
became
men
?
were
they
therefore
without
meanes
of
life
and
saluation
?
Nothing
lesse
.
[
i
](A15738-e31640-b)
i
Heb.
13.
8.
Iesus
Christ
yester-day
,
and
to
day
,
and
the
same
for
euer
.
They
beleeued
in
Christ
to
come
:
wee
beleeue
in
him
being
come
.
They
saw
him
not
;
but
were
perswaded
,
hee
should
bee
seene
,
at
the
time
appointed
.
Neither
haue
wee
seene
him
;
but
are
out
of
doubt
,
that
hee
was
seene
,
while
he
liued
here
vpon
the
earth
.
They
trusted
in
him
,
as
the
onely
and
all-sufficient
meanes
of
life
.
Is
not
our
faith
the
same
?
Therefore
least
any
man
should
imagine
that
the
Fathers
,
which
died
before
our
Sauiour
Christ
was
born
,
were
destitute
of
spirituall
life
,
our
Euangelist
assures
vs
,
that
there
was
,
euen
then
,
life
in
him
.
These
reasons
may
giue
some
good
satisfaction
to
them
,
who
desire
rather
to
informe
themselues
,
to
edification
,
then
to
aime
themselues
,
for
contention
.
Giue
me
leaue
also
,
I
pray
you
,
to
propound
to
your
consideration
,
&
meditation
,
at
your
better
leasure
,
what
it
hath
pleased
God
I
should
conceiue
of
this
matter
:
would
any
man
knowe
of
me
,
why
the
Euangelist
saith
In
him
was
,
rather
then
In
him
is
life
?
I
think
,
he
may
be
fully
satisfied
,
if
he
do
aduisedly
consider
,
that
hee
continueth
the
course
,
which
he
begun
,
in
the
first
verse
,
&
followed
in
the
second
,
and
third
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
.
The
same
was
.
By
him
were
:
without
him
was
.
Do
not
meruaile
them
,
that
the
Euangelist
sayth
here
,
In
him
was
life
.
Tell
mee
how
hee
could
haue
spoken
more
fitly
?
Hee
proceedes
in
the
description
of
the
Messiah
,
touching
his
mediatorship
;
whose
Godhead
he
had
before
declared
.
Could
he
doe
better
,
than
to
hold
on
the
same
manner
of
speech
?
But
,
will
you
see
yet
a
farther
reason
?
that
nothing
may
be
wanting
,
which
may
helpe
vou
forward
in
the
vnderstanding
of
this
scripture
.
Who
knowes
not
,
that
the
Euangelist
,
(
according
to
the
ordinary
course
which
they
take
that
write
the
hystories
of
famous
men
)
settes
downe
in
the
beginning
a
briefe
description
of
him
,
of
whom
afterward
hee
is
to
intreat
at
large
:
by
shewing
that
in
particular
,
which
was
,
at
the
first
,
deliuered
in
a
generall
sort
?
This
being
so
,
let
vs
remember
,
that
the
historie
is
of
him
,
that
is
not
now
liuing
amongst
vs
,
but
departed
out
of
this
life
from
vs
.
Therefore
it
was
necessarie
for
our
Euangelist
to
speak
of
him
,
as
of
one
that
had
beene
,
and
now
was
not
.
Not
as
if
hee
were
not
now
at
all
:
but
because
hee
is
not
now
aliue
,
in
the
world
,
as
hee
was
,
when
those
things
were
done
,
the
historie
whereof
is
written
in
this
Gospell
.
So
then
,
we
must
conceiue
,
that
Saint
Iohn
,
in
saying
was
,
hath
respect
to
the
time
of
our
Sauiours
being
herein
our
nature
;
and
therefore
not
only
might
,
but
ought
also
to
say
,
In
him
was
,
rather
then
In
him
is
life
:
because
he
is
totel
vs
,
what
he
did
,
here
in
the
world
and
not
what
hee
doth
,
now
he
is
out
of
the
world
.
This
the
holy
Ghost
teacheth
vs
,
when
he
saith
[
k
](A15738-e31750-b)
k
Ioh.
20.
30.
toward
and
[
l
](A15738-e31760-b)
l
Ioh
21.
25.
in
the
end
of
this
Gospell
;
Many
other
signes
also
did
Iesus
,
and
there
are
also
many
other
things
which
Iesus
did
.
Yet
the
ende
of
all
is
,
[
m
](A15738-e31780-b)
m
Ioh.
20.
31.
that
wee
might
beleeue
that
Iesus
is
the
Christ
;
and
so
,
that
life
is
in
him
,
now
for
vs
,
as
well
as
it
was
for
them
,
that
liued
in
his
time
.
The
excellent
comfort
of
this
doctrine
drawes
mee
to
it
with
both
the
hands
,
but
that
my
promise
holdes
mee
backe
very
strongly
.
Let
me
first
discharge
this
,
&
then
I
will
bestowe
my selfe
wholly
vpon
the
handling
of
that
more
at
large
.
I
vndertooke
to
shewe
these
two
thinges
;
what
spirituall
life
is
here
signified
:
of
grace
,
or
of
glorie
,
or
of
both
;
why
the
tearme
life
is
applyed
to
note
that
holinesse
,
and
happinesse
.
I
doubt
not
,
but
euerie
man
perceiues
already
,
that
by
life
,
I
vnderstand
as
well
our
liuing
righteously
in
this
world
,
as
our
liuing
gloriously
in
the
world
to
come
.
How
else
could
it
note
such
holinesse
,
and
happinesse
?
The
reason
(
perhaps
)
is
not
so
apparant
.
I
will
doo
my
best
endeuour
,
to
giue
you
satisfaction
,
touching
that
also
.
It
is
verie
fitte
,
if
not
necessarie
,
to
giue
as
large
an
extent
to
all
texts
of
Scripture
,
as
the
circumstances
of
the
present
place
,
and
the
ordinarie
vse
of
the
wordes
will
beare
;
least
wee
seeme
to
restraine
the
meaning
of
the
holy
Ghost
,
more
then
wee
are
warranted
by
him
to
doe
.
And
therefore
I
could
haue
beene
contented
to
haue
stretched
the
worde
,
euen
to
note
the
preseruing
of
naturall
life
;
but
that
I
can
finde
no
such
vse
of
it
in
the
Scripture
:
neither
will
that
sense
well
agree
,
with
that
exposition
,
which
the
light
in
the
second
clause
seemes
necessarily
to
require
;
as
I
hope
to
make
it
appeare
anone
,
if
God
will
.
But
neither
any
circumstance
of
the
place
tieth
life
to
the
one
,
or
to
the
other
:
and
the
word
is
diuers
times
taken
in
both
senses
.
Of
eternall
life
,
what
shall
I
need
to
bring
many
examples
?
This
Gospell
is
full
of
them
.
I
will
giue
you
a
taste
,
by
one
,
or
two
.
Yee
search
the
Scriptures
[
n
](A15738-e31850-b)
n
Ioh.
5.
39.
40.
(
sayth
our
Sauiour
to
the
Iewes
)
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
they
,
which
testifie
of
mee
.
Yet
yee
will
not
come
to
mee
,
that
yee
might
haue
life
.
That
,
which
in
the
former
verse
,
hee
nameth
eternall
life
,
in
the
later
hee
calleth
simply
life
.
The
Hee
,
that
beleeueth
in
him
,
that
sent
mee
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
To
what
life
?
Euen
to
euerlasting
life
,
which
he
was
sayd
before
to
haue
.
The
other
life
,
grace
in
this
world
,
both
is
implyed
oftentimes
in
the
life
of
glorie
,
whereof
also
it
is
a
part
,
the
Image
of
God
in
vs
being
renewed
by
it
,
and
is
manie
times
spoken
of
by
it selfe
,
as
I
shewed
at
large
before
,
out
of
[
o
](A15738-e31950-b)
o
Eph.
4.
24.
diuerse
places
of
Scripture
.
It
is
needlesse
to
repeate
them
,
or
to
adde
more
to
them
.
What
should
hinder
vs
then
from
expounding
this
life
so
largely
,
as
wee
haue
done
?
Nave
,
might
wee
not
be
thought
iniurious
,
to
the
holy
Ghost
,
if
wee
should
leaue
out
either
of
them
?
By
life
then
,
wee
vnderstand
that
spirituall
estate
of
righteousnesse
,
and
glory
,
of
which
all
,
that
beleeue
in
Christ
,
are
made
partakers
,
by
beeing
ingraffed
into
his
mysticall
bodie
.
Would
any
man
knowe
,
why
this
estate
,
into
which
wee
are
restored
by
our
Sauiour
,
should
be
tearmed
life
?
I
aunswere
him
,
in
a
word
,
because
the
miserable
estate
,
into
which
wee
fell
by
sinne
,
was
called
by
the
name
of
death
.
It
will
not
bee
vnworthy
our
labour
,
to
consider
this
point
a
little
.
When
the
Lord
God
had
made
our
first
parents
,
and
placed
them
in
that
palace
of
pleasure
,
the
garden
of
Paradise
,
[
p
](A15738-e31980-b)
p
Gen.
2.
8.
Hee
charged
them
to
forbeare
to
eate
of
the
Tree
of
the
knowledge
of
good
and
euill
;
threatning
them
,
that
if
they
brake
his
commaundement
,
that
day
,
that
they
ate
thereof
,
[
q
](A15738-e32040-b)
q
Mat.
8.
22.
Let
the
dead
bury
their
dead
,
saith
our
Sauiour
.
The
dead
,
to
be
buried
,
are
they
,
whose
carcases
are
left
without
life
,
by
the
departure
of
the
soules
from
them
,
as
the
historie
that
place
manifestly
sheweth
.
But
,
who
bee
the
dead
,
that
must
bee
the
buriers
of
those
corpses
?
Who
else
,
bu●
they
,
that
are
dead
in
sinne
,
dead
to
righteousness●
and
so
looke
after
nothing
that
concernes
euerlasting
life
,
any
more
,
then
men
naturally
dead
doe
after
the
things
of
this
present
life
?
So
saith
[
r
](A15738-e32070-b)
r
Luk.
15.
32.
the
kind
Father
of
the
prodigal
Sonne
:
This
thy
brother
was
dead
.
Dead
?
The
parable
had
said
no
such
thing
of
him
.
What
then
was
that
death
,
the
Father
speaks
of
?
Questionles
the
death
of
sin
;
whereby
he
had
liued
lewdly
,
&
wasted
his
goods
with
had
deuoured
them
with
harlots
.
This
the
Apostle
expresseth
,
[
f
](A15738-e32120-b)
f
Epb.
2.
5.
7.
saith
,
that
we
were
dead
in
sinnes
,
and
trespasses
.
This
may
yet
farder
be
manifested
,
by
the
title
,
that
is
giuen
to
that
condition
,
into
which
wee
enter
by
regeneration
.
First
[
t
](A15738-e32140-b)
t
Ioh.
3.
5.
our
Sauiour
saith
we
must
be
borne
againe
:
what
needs
that
if
we
were
neuer
dead
?
And
[
u
](A15738-e32160-b)
u
Rom.
6.
2.
the
Apostle
S.
Paul
affirmeth
,
that
they
,
which
are
so
borne
againe
,
are
dead
to
sinne
.
Then
,
till
they
were
so
borne
againe
,
they
liu'd
in
sinne
.
The
life
of
the
one
is
alwaies
the
dea'h
of
the
other
.
If
thou
liue
to
sinne
,
thou
art
dead
to
righteousnes
.
If
thou
liue
to
righteousnes
,
thou
art
dead
to
sinne
.
Therefore
[
x
](A15738-e32190-b)
x
1.
Pet.
2.
24.
S.
Peter
ioynes
them
both
together
,
That
we
being
dead
to
sinne
,
might
liue
to
righteousnesse
.
S.
Paul
hath
the
like
speech
,
in
vnlike
tearmes
.
When
(
[
y
](A15738-e32240-b)
y
Rom.
6.
20.
saith
he
)
yee
were
the
seruants
of
sinne
,
yee
were
freed
from
righteousnesse
.
But
now
being
freed
from
sinne
,
&
made
seruants
vnto
God
.
Marke
I
pray
you
,
how
one
of
these
,
as
it
were
,
destroies
the
other
.
A
naturall
man
without
grace
is
free
from
righteousnesse
,
yea
as
free
,
as
a
dead
man
is
,
from
all
matters
of
this
worlde
.
A
spirituall
man
indued
with
grace
is
free
from
sinne
;
yea
as
free
as
Lazarus
was
from
all
the
cares
of
this
worlde
,
while
he
lay
in
his
graue
,
without
life
or
breath
.
But
I
may
not
forget
my selfe
too
much
.
The
summe
of
all
is
this
,
that
our
Sauiour
Christ
himselfe
,
and
by
his
example
,
our
Euangelist
,
describeth
the
estate
,
into
which
we
are
brought
,
by
becomming
members
of
his
body
,
by
the
tearm
of
life
,
because
ourformer
estate
,
out
of
which
he
deliuered
vs
,
was
in
name
,
&
nature
,
an
estate
o●
death
.
Now
hauing
examined
the
words
,
let
vs
come
to
the
doctrine
it selfe
.
In
him
was
life
:
which
is
all
one
,
as
if
the
holy
Euangelist
should
haue
said
,
This
word
,
or
promised
Messiah
,
of
whom
I
haue
begun
to
intreat
,
and
intend
to
write
this
story
,
not
only
was
eternall
,
hauing
his
being
,
before
any
thing
created
ever
began
to
be
;
&
that
with
God
,
euen
then
,
when
there
was
nothing
beside
God
:
but
was
also
himselfe
very
God
.
From
him
al
things
,
that
are
,
or
euer
were
,
had
their
whole
being
:
in
him
,
the
spirituall
life
,
both
of
grace
,
and
glory
was
so
planted
,
that
who
soeuer
desires
to
be
partaker
of
it
,
must
haue
it
only
,
as
in
him
,
being
come
into
the
world
.
This
is
that
which
we
are
to
learne
out
of
this
place
.
In
the
handling
whereof
,
I
will
first
deliuer
the
doctrine
,
that
our
spirituall
life
is
by
Christ
;
then
I
will
speake
of
the
manner
,
how
it
is
by
him
.
Concerning
the
former
point
,
first
I
wil
propound
it
in
general
:
then
I
wil
shew
it
in
those
particulars
of
holynes
,
&
happynes
,
The
manner
also
hath
2.
things
to
bee
considered
.
That
this
life
was
in
Christ
,
&
that
it
was
in
him
,
euen
while
he
liued
here
vpon
the
earth
.
Touching
the
first
point
,
that
our
estate
is
to
be
recouered
by
our
Sauiour
,
Christ
,
let
me
put
you
in
mind
of
those
places
which
I
once
before
alleag'd
,
&
which
are
indeed
the
very
foundation
of
the
Gospell
.
By
sinne
the
diuell
got
dominion
ouer
vs
,
God
in
iustice
leauing
vs
,
when
we
had
forsaken
him
,
&
Satan
iniustly
seizing
on
vs
,
as
it
were
intruding
himselfe
into
a
house
void
of
any
owner
,
to
keepe
possession
.
But
the
Lord
God
,
though
he
would
not
presently
thrust
out
by
the
head
,
&
shoulders
,
or
pluck
out
by
the
eares
that
presumptuous
intruder
:
yet
tels
him
,
that
he
should
not
imagin
,
he
had
gotten
,
or
should
hold
quiet
possession
for
euer
.
I
will
put
enmity
[
*
](A15738-e32340-b)
*
Gen.
3.
15.
(
saith
the
Lord
)
betwixt
thee
,
&
the
woman
,
&
between
thy
seed
,
&
her
seed
,
What
shall
be
the
euent
of
this
long
,
&
doubtfull
contention
?
He
shal
breake
thy
head
.
&
thou
shalt
bruise
his
beele
.
Though
Satan
be
strong
,
&
armed
,
&
by
that
meanes
may
seeme
to
keepe
his
palace
without
disturbance
;
yet
there
comes
[
a
](A15738-e32380-b)
a
Luk.
11.
11.
22
a
stronger
then
he
,
that
ouercomes
him
,
&
takes
from
him
al
his
armo●
,
wherin
he
trusted
,
&
diuides
his
spoils
.
This
shews
manifestly
,
that
the
deuill
shall
lose
his
possession
;
but
perhaps
he
may
reenter
:
or
if
he
do
not
,
yet
are
wee
by
this
meanes
rather
freed
from
misery
,
then
restored
to
felicity
.
Let
vs
go
forward
therfore
,
and
heare
the
promise
that
God
makes
to
Abraham
the
Father
of
the
faithfull
:
[
b
](A15738-e32400-b)
b
Gen.
12.
3.
In
thee
shall
all
the
families
of
the
earth
be
blessed
.
[
c
](A15738-e32420-b)
c
Gal
3.
16.
S.
Paul
thus
expounds
.
To
Abraham
and
his
seedwere
the
promises
made
;
He
saith
not
,
&
to
the
seeds
,
as
of
many
,
but
&
to
thy
seed
,
as
of
one
,
which
is
Christ
.
And
this
promise
thus
made
,
the
same
Apostle
cals
the
preaching
of
the
The
Scripture
(
saith
he
)
foreseeing
that
God
would
iustifie
the
Gentiles
by
faith
,
preached
before
the
Gospell
vnto
Abraham
,
saying
In
thee
shall
al
the
Gentils
be
blessed
.
This
belssing
our
Euangelist
describes
,
where
setting
downe
the
end
of
the
Gospel
,
he
tels
vs
,
that
[
d
](A15738-e32490-b)
d
Ioh.
20.
31.
by
beleeuing
we
shal
haue
life
through
his
name
.
What
shall
I
need
to
heape
vp
any
more
testimonies
in
a
matter
nothing
doubted
of
?
we
haue
found
that
we
sought
,
that
life
is
to
bee
had
in
Iesus
Christ
.
See
,
I
pray
you
,
&
consider
a
little
with
me
,
how
many
&
greate
reasons
we
haue
,
to
bee
inflamed
with
the
loue
of
Iesus
Christ
.
If
we
regard
excellency
of
nature
,
in
which
respect
[
e
](A15738-e32520-b)
e
Velleius
Epi
cur
.
apud
Cicer.
de
nat.
deor
.
l.
1.
the
graund
Atheists
of
the
worlde
thought
the
heathen
imagined
Gods
worthy
of
honor
&
seruice
,
behold
he
is
God
.
If
length
of
yeers
,
he
is
eternall
,
without
beginning
,
or
ending
.
But
these
things
rather
cause
admiration
,
then
moue
affection
;
which
is
then
most
effectually
stirred
vp
,
when
the
sense
of
some
benefit
receiu'd
,
hath
taken
ful
possession
of
our
hearts
.
If
there
be
any
man
,
with
whom
these
respects
canot
preuaile
,
what
is
he
but
meerely
senslesse
,
neither
knowing
what
he
hath
,
nor
feeling
what
hee
wantes
?
What
said
I
?
Not
knowing
what
hee
hath
?
There
needes
not
so
much
.
If
no
man
can
bee
ignorant
,
that
hee
is
,
all
men
must
need
vnderstand
,
that
they
are
beholding
to
him
,
by
whome
they
are
.
Looke
not
vpon
the
goodly
feature
of
thy
body
,
think
not
on
the
excellency
of
thy
soule
,
vnderstand
not
that
thou
hast
understanding
,
forget
,
that
thou
canst
remember
:
only
deny
not
,
that
thou
art
,
because
thou
prou'st
it
,
by
denying
it
,
and
thou
has●
cause
enough
to
loue
the
author
of
thy
being
.
Doth
this
benefit
of
thy
naturall
being
somewhat
affect
thee
?
Oh
,
how
wouldst
thou
bee
rauisht
,
if
thou
couldst
see
the
blessednes
of
thy
supernaturall
estate
?
I
will
not
goe
about
to
shew
thee
the
misery
,
in
which
thou
art
now
,
by
the
corruption
of
thy
nature
;
I
will
not
so
much
as
say
,
thou
art
miserable
.
I
reserue
those
points
for
some
other
opportunity
,
the
next
verse
will
giue
mee
occasion
to
speake
somewhat
of
them
.
Only
giue
meeleaue
to
proclayme
life
in
Iesus
Christ
.
Doost
thou
heare
what
I
say
?
I
wil
repeate
it
againe
,
and
that
as
loud
as
I
can
,
that
all
may
heare
it
.
The
Word
,
the
promised
Messiah
,
Iesus
Christ
the
Sonne
of
God
,
hath
life
in
him
,
for
all
,
that
will
be
partakers
of
it
.
Dost
thou
sit
still
at
the
hearing
of
this
proclamation
?
No
maruaile
.
How
should
a
dead
man
stit
?
Wouldest
thou
haue
a
better
proofe
,
that
thou
art
dead
indeed
?
Well
;
if
there
be
no
remedy
,
but
that
thou
wilt
continue
stil
in
death
,
I
wil
leaue
thee
in
it
,
&
turne
to
them
,
whom
I
see
running
vp
,
and
downe
,
to
seeke
out
this
life
.
Why
do
you
vexe
,
&
weary
your selues
with
seeking
that
,
which
is
vnder
your
noses
?
[
f
](A15738-e32550-b)
f
Rom
10.
6.
The
righteousnesse
of
this
faith
speaketh
on
this
wise
;
Say
not
in
thy
heart
,
who
shall
ascend
into
heauen
?
That
is
to
bring
Christ
from
aboue
.
Or
who
shaldescend
into
deepe
?
That
is
to
bring
Christ
againe
from
the
dead
.
But
what
saith
it
?
The
word
is
neere
thee
;
euen
in
thy
mouth
,
and
in
thy
heart
.
[
g
](A15738-e32610-b)
g
Gen.
21.
15.
16.
When
Agar
,
being
turned
out
of
Abrahams
house
with
her
Sonne
Ismaell
,
had
spent
the
bottle
of
water
,
that
she
brought
from
home
,
heleft
her
Sonne
vnder
a
tree
,
and
went
a
bowe
shoote
off
,
that
she
might
not
see
him
dy
.
And
yet
as
it
appeared
afterward
she
might
hard
by
a
well
of
water
,
though
shee
knewe
it
not
,
God
opened
her
eies
(
saith
the
text
)
and
she
saw
a
well
of
water
.
This
is
the
case
of
those
men
,
to
whom
I
now
speake
.
Are
yee
turned
out
of
doores
from
God
your
heauenly
Father
?
Doe
you
finde
your selues
out
of
all
hope
,
to
recouer
his
fauour
?
Are
you
dead
,
and
would
you
liue
,
but
that
you
can
see
no
meanes
of
life
?
Be
of
good
comfort
,
and
cheere
vp
your selues
.
The
water
of
life
is
neerer
,
then
you
are
aware
of
.
You
are
in
it
,
and
knowe
it
not
,
It
comes
vp
to
your
very
lips
.
Doe
but
open
your
mouths
,
and
it
will
run
in
.
Agar
sate
her
downe
,
and
did
not
so
much
as
looke
about
her
,
to
see
if
[
h
](A15738-e32710-b)
h
lib.
3.
13
Iesus
Christ
of
his
owne
accord
,
without
thy
desire
,
or
thought
of
any
such
matter
,
came
downe
from
thence
,
&
brought
life
with
him
.
Sound
not
the
depths
,
to
fetch
it
out
from
below
.
[
i
](A15738-e32720-b)
i
Luk.
24.
6.
Euen
from
thence
also
the
same
Iesus
Christ
came
vp
with
life
,
Art
thou
dead
?
There
is
life
in
him
.
If
thou
wert
not
dead
,
neither
couldst
thou
receiue
,
nor
he
bestow
life
vpon
thee
.
[
k
](A15738-e32730-b)
k
Mat
9.
12.
Can
a
whole
man
be
cured
,
or
[
l
](A15738-e32740-b)
l
Ioh.
8.
33.
34.
a
free
man
set
at
liberty
?
Was
[
m
](A15738-e32750-b)
m
Ioh.
11.
6.
39.
not
Lazarus
dead
,
before
he
could
be
raised
againe
to
life
?
Therfore
did
our
Sauiour
stay
in
the
place
,
where
he
was
,
2.
dayes
,
after
he
had
word
of
his
sicknes
,
that
he
might
be
dead
,
and
buried
,
ere
he
should
come
to
restore
him
to
life
againe
.
Tell
me
not
,
how
long
thou
hast
bin
dead
.
The
strength
of
death
growes
not
by
continuance
,
as
sicknesse
doth
.
He
,
that
hath
bin
dead
,
but
one
hower
,
is
as
void
of
life
,
as
he
that
died
a
yeere
ago
.
When
our
Sauiour
came
to
raise
Lazarus
,
he
had
bin
dead
4
daies
:
Lord
said
Martha
,
he
stinks
by
this
time
.
There
wanted
life
:
and
when
that
came
,
neither
continuance
of
time
,
nor
noysmnes
of
●a●or
,
nor
the
bands
at
his
hands
and
feete
,
were
able
to
make
any
resistance
,
for
the
detayning
of
the
prisoner
.
If
the
force
of
life
be
so
greate
,
that
no
contrary
power
is
of
strength
to
make
head
against
it
,
may
it
not
well
seem
exceeding
strange
,
that
so
few
recouer
life
,
or
once
looke
after
it
.
[
n
](A15738-e32820-b)
n
Ioh.
5.
39.
40.
Our
Sauiour
complaines
of
the
Iewes
,
that
although
they
search
the
Scripturs
,
with
an
opinion
that
euerlasting
life
was
to
be
had
out
of
them
,
&
those
Scriptures
testified
of
him
,
that
he
was
the
autor
of
that
●ife
:
yet
they
would
not
come
to
him
,
that
they
might
haue
life
.
There
is
no
reason
that
we
should
expect
better
intertainement
,
then
he
found
Hee
,
that
will
not
beleeue
,
that
the
light
shines
,
when
it
is
plaine
to
be
seene
,
wil
hardly
giue
credit
to
him
,
that
tels
him
afterward
,
it
did
shine
.
Yet
me
thinks
,
I
cannot
chuse
but
wonder
that
this
life
,
which
is
in
our
Sauiour
,
should
so
generally
be
neglected
;
I
am
loth
to
say
despised
,
or
refused
:
b●●
I
must
of
necessity
con●ess
,
it
is
not
embraced
,
as
it
sh●u●d
be
.
Would
you
know
what
the
reason
of
it
is
?
what
?
●●e
we
vnwilling
to
haue
life
?
That
is
not
possible
,
seing
our
chiefest
care
is
to
maintaine
life
.
Doe
wee
despaire
of
means
to
come
by
it
?
The
least
shew
of
hope
will
make
a
man
try
any
course
,
that
shall
be
directed
him
.
It
is
a
rare
thing
,
to
find
any
man
so
void
of
hope
to
liue
,
that
he
will
not
take
whatsoeuer
is
offered
him
,
to
continue
life
.
Is
the
remedy
more
greeuous
,
then
the
disease
?
what
is
easier
in
the
opinion
of
ordinary
men
,
then
to
belieue
?
Shall
I
tell
you
,
what
I
conceiue
of
the
matter
?
There
are
2
lets
,
that
stay
vs
commonly
from
the
seeking
,
and
embracing
of
this
life
.
Either
we
are
too
wel
conceited
of
our selues
,
or
not
well
enough
perswaded
of
him
,
in
whom
this
life
is
.
Would
you
haue
me
seeke
for
life
?
Let
them
looke
after
it
that
lack
it
.
I
haue
life
already
in
my selfe
,
and
need
not
depend
vpon
any
other
for
it
.
I
am
rich
,
and
increased
with
goods
,
and
haue
neede
of
nothing
,
[
o
](A15738-e32840-b)
o
Reu.
3.
17.
saith
the
Church
of
Laodicea
:
and
yet
indeed
as
our
Sauiour
there
tells
her
,
She
was
wretched
,
and
miserable
,
and
poore
,
and
blinde
,
and
naked
.
This
conceipt
naturally
possesseth
all
men
;
and
where
this
is
rooted
,
and
flourisheth
,
there
is
neither
roome
for
spiritual
life
to
grow
,
nor
will
to
plant
it
.
But
this
,
because
it
is
so
agreeable
to
the
pride
of
our
corrupt
nature
,
is
the
lesse
to
bee
wondred
at
.
The
other
hinderance
,
whereby
wee
are
helde
backe
from
this
life
,
is
more
strange
,
and
lesse
excuseable
.
There
are
many
,
that
make
open
profession
to
all
the
world
,
that
they
knowe
themselues
to
be
naturally
dead
,
and
to
stand
in
neede
of
life
to
quicken
them
;
yea
they
goe
farder
;
and
,
in
wordes
,
acknowledge
,
that
the
life
,
they
want
,
is
in
Christ
:
and
yet
(
like
those
Iewes
,
I
spake
of
ere-while
)
they
care
not
to
ioyne
themselues
to
Christ
,
that
they
may
be
made
partakers
thereof
.
This
I
take
to
be
generally
the
estate
of
most
of
vs
,
that
are
called
Christians
.
Do
we
not
all
professe
beleefe
in
Iesus
Christ
?
Do
we
not
thereby
acknowledge
,
that
we
are
dead
in
our selues
,
and
looke
to
receiue
life
from
him
?
And
yet
,
how
few
of
vs
are
there
,
that
indeed
are
so
perswaded
?
Thinke
not
much
,
that
I
make
this
greeuous
complaint
.
If
we
did
truely
beleue
that
in
heart
which
we
confesse
from
the
teeth
outward
,
were
it
posssible
we
should
be
so
carelesse
?
where
can
you
find
me
one
amongst
a
greate
many
,
that
either
knowes
or
cares
to
knowe
how
this
life
is
to
be
come
by
?
Doth
thy
hart
leap
within
thee
for
ioy
,
as
oft
as
thou
hear'st
,
that
there
is
life
to
be
had
in
Iesus
Christ
?
[
p
](A15738-e32870-b)
p
Gen.
42.
2.
When
Iacob
,
in
a
time
of
famin
,
heard
that
there
was
food
in
Aegypt
,
hee
sent
his
S●nns
thither
with
all
speed
,
to
buy
some
.
How
far
would
they
haue
gon
for
life
,
that
trauailed
into
Aegypt
,
for
meate
?
Thou
hast
heard
there
is
life
in
Christ
;
&
for
●ll
that
,
sitst
stil
thy
house
;
I
should
say
ly'st
stil
in
thy
graue
,
and
thinkest
it
enough
for
thee
,
to
haue
heard
of
it
.
Thou
doost
but
deceiue
thy
owne
wretched
poore
soule
:
What
could
it
haue
auailed
Iacob
,
that
hee
heard
where
there
was
corne
to
be
bought
,
if
hee
had
not
sent
his
Sonnes
to
fetch
it
?
But
perhaps
thou
mak'st
account
,
●hat
thou
hast
it
sure
.
If
I
should
aske
thee
,
when
or
how
thou
camst
by
it
,
I
doubt
me
thy
answere
woulde
bee
to
seeke
.
Go
to
:
I
will
not
presse
thee
so
far
,
though
well
I
might
.
For
this
life
we
speake
of
,
doth
not
ste●le
into
a
man
,
while
he
lies
a-sleeping
,
but
is
followed
,
and
sought
for
,
before
it
be
obtained
.
But
I
will
only
demand
this
one
question
of
thee
.
Hast
thou
indeed
found
life
in
Iesus
Christ
?
Oh
that
it
were
as
●ruly
,
as
it
is
commonly
spoken
.
I
will
not
examin
thee
vpon
any
Interrogatories
.
Let
thine
owne
soule
tell
thee
in
secret
,
betwixt
it
,
and
thee
,
whether
thy
affection
to
this
autor
of
life
bee
such
,
as
the
feeling
of
so
greate
a
blessing
can
not
possibly
chuse
but
make
it
.
He
,
that
saith
,
he
beleeues
there
is
life
in
Christ
,
and
vseth
no
meanes
to
become
partaker
of
it
,
either
thinkes
he
hath
no
neede
thereof
,
or
accounts
it
not
worth
the
hauing
,
or
saith
,
he
knoweth
not
what
;
deceiuing
himself
with
an
empty
shadow
,
the
substance
whereof
he
neither
hath
nor
careth
for
.
What
shall
I
say
of
him
who
brags
he
is
possest
of
life
in
Christ
;
yet
neither
honors
Christ
,
nor
reioyceth
in
his
own
happines
?
What
else
?
But
that
his
heart
beleeues
not
,
what
his
toong
auoucheth
.
But
I
dwel
too
long
in
the
general
.
Let
vs
come
now
to
the
particulars
;
and
first
to
the
life
of
holynes
;
which
is
so
absolutely
from
Christ
,
that
the
Apostle
saith
it
is
not
himselfe
,
that
liueth
,
but
Christ
,
that
liueth
in
him
.
Will
you
heare
him
speake
.
I
through
the
lawe
(
[
q
](A15738-e32940-b)
q
Gal.
2.
19.
20.
saith
S.
Paul
)
am
dead
to
the
law
;
and
that
I
might
liue
vnto
God
,
I
am
crucified
with
Christ
.
Thus
I
liue
;
yet
not
I
now
,
but
Christ
liueth
in
me
.
For
the
spirit
,
by
which
wee
liue
,
is
[
r
](A15738-e32980-b)
r
Eph.
4.
15.
16.
the
spirit
of
Christ
resting
in
him
,
as
in
the
head
,
and
spreading
himselfe
abroad
into
euery
one
of
the
members
,
to
giue
them
their
proportion
of
life
,
and
growth
.
This
is
that
,
which
(
[
s
](A15738-e32990-b)
s
Rom.
8.
2.
in
another
place
)
is
call'd
the
spirit
of
life
,
which
is
in
Christ
Iesus
;
and
which
is
there
said
to
haue
freed
vs
from
the
law
of
sinne
.
The
Iewes
bragd
they
were
free
by
nature
,
because
they
were
Abrahams
children
.
[
t
](A15738-e33040-b)
t
Ioh.
8.
33.
34.
But
our
Sauiour
aunsweres
them
,
that
they
were
the
seruants
of
sinne
,
because
they
committed
sin
,
and
could
not
be
made
free
indeede
but
by
the
sonne
[
u
](A15738-e33060-b)
u
Rom
6.
2.
3.
4.
the
Apostle
sheweth
at
large
:
The
summe
is
,
that
we
are
buried
by
Baptisme
into
the
death
of
Christ
,
that
sinne
may
be
slaine
Make
account
(
saith
the
holy
Apostle
)
that
yee
are
dead
to
sinne
,
but
are
aliue
to
God
in
Iesus
Christ
our
Lord
.
[
x
](A15738-e33100-b)
x
Eph.
2.
5.
In
whom
wee
were
quickened
,
when
wee
were
dead
in
sinnes
.
For
[
y
](A15738-e33120-b)
y
1
Cor.
1.
30.
Christ
Iesus
is
made
vnto
vs
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
Where
are
they
now
,
who
finde
themselues
so
perplexed
,
with
the
sight
,
and
sense
of
that
their
naturall
corruption
?
Me
thinkes
I
heare
the
sighes
,
and
grones
of
a
poore
soule
,
lamentably
complaining
,
that
shee
can
finde
no
ende
of
her
wretchednesse
,
no
bottome
of
her
running
sore
.
If
she
heale
vp
one
,
two
breake
out
for
it
.
If
she
make
head
against
pride
,
couetousnesse
setts
vpon
her
behinde
her
backe
.
While
she
is
busie
with
all
the
force
she
can
make
,
to
withstand
the
lusts
of
the
flesh
,
that
outwardly
assault
her
,
her
owne
thoughts
inwardly
commit
fornication
.
Though
shee
keepe
her
hands
from
murder
:
yet
her
tongue
wounds
deepely
,
and
deadly
,
with
euill
speeches
.
To
conclude
,
when
shee
hath
ouer
night
emptied
the
sinke
,
in
the
morning
she
findes
it
full
againe
.
What
may
wee
say
,
to
comfort
one
so
distressed
?
Our
Euangelist
shall
speake
for
vs
:
In
him
was
life
.
Art
thou
dead
to
righteousnesse
?
There
is
life
in
him
.
Dwelles
there
no
good
in
thee
?
In
him
there
is
nothing
but
good
.
Neuer
amplifie
the
strength
of
thy
corruption
,
as
if
the
life
that
is
in
him
could
not
ouercome
it
.
Thinke
not
thy
death
can
be
stronger
,
then
his
life
.
Consider
with
thy selfe
,
that
it
is
no
easie
matter
to
dispossesse
him
,
that
hath
so
long
a
time
binne
willingly
enterteyned
.
Thy
corruption
is
of
long
continuance
,
and
growth
;
the
grace
,
that
must
cure
it
,
newly
planted
in
thee
,
and
tender
.
If
thy
not
beeing
could
not
withstand
thy
naturall
life
,
neither
shall
thy
being
naught
,
be
able
to
keepe
away
from
thee
,
the
supernaturall
life
.
But
many
occasions
will
be
offred
vs
,
in
the
whole
course
of
this
Gospell
,
to
comfort
,
and
strengthen
all
them
,
that
feele
themselues
to
bee
spiritually
dead
,
and
desire
to
haue
life
in
Iesus
Christ
.
Giue
me
leaue
therefore
,
now
in
the
beginning
,
to
discouer
the
heretickes
and
idolaters
,
their
erronious
opinions
,
and
conceiptes
of
our
Sauiour
,
and
of
themselues
.
The
heretikes
,
that
denied
his
diuinitie
,
neuer
suffi●iently
waighed
the
poize
of
our
Euangelists
speech
;
In
him
was
life
.
For
if
they
had
aduisedly
considered
,
that
all
spirituall
life
was
shut
vp
in
him
,
so
that
none
at
all
was
to
be
had
,
either
without
him
,
or
out
of
him
,
they
woulde
easily
haue
discerned
,
that
hee
must
needs
bee
very
God
.
Can
not
naturall
life
bee
setled
in
any
creature
,
as
in
the
fountaine
thereof
;
and
can
spirituall
life
(
trow
yee
)
spring
in
him
,
that
hath
not
so
much
as
his
naturall
beeing
from
himselfe
?
Let
vs
imagin
the
greatest
power
of
this
kinde
,
that
possibly
can
bee
in
any
creature
.
The
most
,
he
can
doe
,
is
,
to
offer
the
consideration
of
spirituall
matters
to
our
meditation
,
to
make
cleere
,
in
some
measure
,
the
truth
of
that
,
hee
saith
;
to
perswade
,
and
vrge
vs
to
beleeue
and
like
of
that
,
which
hee
deliuers
.
Alas
;
all
this
comes
very
short
of
the
helpe
wee
neede
.
Can
he
withdraw
our
minds
from
the
cares
,
and
pleasures
of
this
world
,
that
wee
may
giue
our selues
to
the
meditation
,
he
exhorts
to
?
Can
hee
giue
vs
spirituall
eies
,
to
see
the
truth
,
of
that
,
he
teacheth
?
Can
he
incline
our
vnwilling
hearts
,
and
make
them
willing
,
to
embrace
the
life
,
he
so
commends
vnto
vs
?
Dares
hee
say
,
there
is
life
in
himselfe
,
otherwise
then
by
his
depending
vpon
him
,
of
whom
our
Euangelist
saith
,
In
him
was
life
?
The
most
excellent
creatures
,
for
their
natures
,
are
the
Angells
;
yet
had
not
they
life
in
them
,
as
the
fountaine
thereof
.
For
many
of
them
are
spiritually
dead
,
hauing
no
true
holinesse
,
or
righteousnesse
in
them
:
and
as
for
them
,
that
continue
in
life
,
what
haue
they
,
that
they
haue
not
receiued
?
If
it
were
possible
to
digge
a
new
chanell
for
the
sea
,
and
to
empty
that
,
wherein
now
the
water
runnes
,
into
that
new
one
so
prepared
,
stopping
vp
the
passage
betwixt
them
;
might
wee
account
of
this
,
as
of
the
spring
of
waters
?
Let
the
breadth
,
length
,
and
depth
of
it
bee
neuer
so
great
,
as
long
as
the
springes
are
not
there
,
it
may
bee
a
lake
,
or
poole
,
and
that
a
great
one
;
but
the
sea
,
or
beginning
of
waters
it
cannot
bee
.
So
it
is
with
all
creatures
whatsoeuer
.
If
the
life
of
righteousnesse
,
like
the
water
of
the
sea
,
could
be
conceiued
to
be
in
them
,
and
they
not
in
Christ
;
yet
were
not
this
the
life
,
wee
speake
of
;
which
is
the
well-spring
of
life
,
and
feeds
all
riuers
with
a
continuall
supply
of
liuing
water
.
Of
his
fulnesse
(
saith
S.
Iohn
)
haue
wee
receiued
;
and
so
receiued
,
that
as
the
sunne
beame
hath
all
his
light
,
by
continuing
ioined
to
the
body
of
the
sunne
,
from
which
if
it
should
bee
separted
,
it
would
bee
wrapped
vp
in
darkenesse
:
so
haue
wee
life
in
Christ
;
who
could
not
so
largely
impart
it
to
all
his
members
,
if
it
were
not
his
owne
by
nature
,
and
in
him
,
as
in
the
first
breeder
of
it
.
How
can
hee
then
bee
any
lesse
,
then
perfite
God
?
Shall
I
now
compare
him
with
the
Idolls
of
the
Heathen
?
the
auncientest
,
and
principallest
of
whome
were
(
at
the
most
)
but
men
,
as
I
shewed
in
my
former
exercicises
.
The
comparison
would
be
too
base
,
and
labour
lost
,
to
proue
them
to
bee
without
life
,
whose
murders
,
adultries
,
and
thefts
,
are
recorded
by
the
chie●est
of
their
owne
followers
.
I
cannot
choose
but
wonder
that
the
heathen
,
who
worshipt
such
vncleane
,
vniust
,
intempera●e
,
and
euery
way
wicked
wretches
,
for
Gods
,
could
haue
any
conceipt
of
their
owne
vertues
.
Doubtlesse
if
the
report
they
make
of
their
God
,
be
true
,
and
the
commendation
they
giue
to
many
of
their
philosophers
,
Sta●es
men
,
and
Captaines
,
true
also
there
was
more
reason
to
honour
the●●a
,
Gods
that
liued
vertuously
,
then
to
account
of
them
,
as
the
fountaines
of
vertue
,
that
poured
out
such
flouds
,
and
seas
of
all
manner
of
viciousnes
.
Is
not
this
sufficient
to
roote
out
that
vaine
conceipte
of
the
Heathen
Philosophers
,
and
other
,
who
are
lrangely
proud
of
I
know
not
what
vertue
they
dreame
of
,
that
should
be
in
them
?
Let
vs
conferre
a
little
,
if
not
as
learned
,
yet
as
reasonable
men
.
Art
thou
so
conce●pted
of
thine
own
vertues
?
I
maruaile
whence
thou
shouldest
haue
that
,
thou
so
much
bragst
of
.
Thou
wilt
not
for
shame
say
,
that
the
fountaine
of
all
vertue
is
in
thy selfe
.
For
then
how
should
other
men
haue
any
,
that
neuer
fetcht
drop
at
thy
spring
,
or
streames
?
How
should
the
world
haue
done
for
a
new
supply
,
when
thou
dyedst
?
Me
think
it
is
against
sense
,
for
any
of
the
Heathen
to
boast
of
vertue
,
seeing
it
is
more
then
apparant
,
that
their
Gods
the
fountaines
of
it
were
so
dry
,
&
empty
.
But
I
will
deale
with
them
more
kindly
:
and
not
call
them
to
account
,
where
they
had
it
;
but
onely
make
a
little
triall
,
whether
they
had
it
,
or
no.
The
triall
is
soone
made
.
Take
the
opinions
of
the
best
,
and
most
vertuous
,
that
euerliued
,
without
the
life
of
righteousnesse
in
Christ
,
and
you
shall
finde
them
full
of
error
;
I
will
not
say
in
matter
of
religion
,
without
which
there
can
bee
no
holines
,
but
in
iudging
of
ordinarie
duties
,
betwixt
man
and
man
.
If
I
should
rehearse
some
maine
grounds
,
that
the
wisest
,
and
iustest
of
them
deliuered
,
vpon
ripe
,
and
It
shall
suffize
then
for
the
conclusion
of
this
point
,
that
the
life
of
holinesse
and
righteousnesse
,
was
in
Christ
indeede
;
because
no
man
euer
had
it
,
that
was
not
in
him
;
&
many
haue
had
,
&
haue
it
in
abundance
,
by
depending
wholy
vpon
him
.
The
principal
point
is
yet
behind
,
concerning
the
life
of
glory
.
Which
though
it
properly
belong
to
the
world
to
come
:
yet
there
is
one
chiefe
thing
,
apperteining
therunto
,
which
is
to
be
had
in
this
world
,
as
an
entrance
to
the
other
.
The
death
,
that
insued
vpon
the
breach
of
that
charge
;
[
*
](A15738-e33220-b)
*
Gen.
2.
17.
Thou
shalt
not
eat
of
the
fruit
of
the
tree
of
the
knowledge
of
good
&
euill
,
was
the
estate
of
mortalitie
to
the
body
,
and
of
condemnation
both
to
body
,
and
soule
.
Therefore
the
life
,
that
was
in
Christ
,
must
needs
affoord
vs
remedy
against
both
these
.
Let
vs
take
them
in
their
order
.
And
first
,
that
by
death
,
the
separation
of
the
soule
,
and
body
was
signified
;
it
may
euidently
appeare
,
as
by
the
words
themselues
,
in
their
proper
sense
:
so
also
by
the
sentence
of
the
Lord
,
pronounced
after
the
sinne
,
according
to
the
penalty
before
threatned
;
In
[
a
](A15738-e33250-b)
a
Gen
3.
19.
the
sweat
of
thy
face
shalt
thou
eate
bread
,
till
thou
returne
to
the
earth
:
for
out
of
it
wast
thou
taken
:
because
thou
art
dust
,
and
to
dust
thou
shalt
returne
.
Adam
indeede
liued
many
hundred
yeeres
after
this
sentence
,
but
at
last
the
execution
of
it
came
.
[
b
](A15738-e33270-b)
b
Gen.
5.
5.
All
the
daies
that
Adam
liued
,
were
930.
yeeres
,
and
he
died
.
But
this
is
so
well
knowne
,
and
generally
confest
,
that
it
needs
no
furder
proofe
.
Let
vs
shew
,
that
there
is
life
in
Christ
,
to
destroy
this
death
.
Ne
ther
neede
wee
goe
farre
,
to
seeke
for
that
matter
.
Remember
[
c
](A15738-e33290-b)
c
G●n
3.
15.
what
was
threatned
the
diuell
,
that
the
seed
of
the
woman
should
bruse
his
head
.
[
d
](A15738-e33300-b)
d
Heb.
2.
14.
If
the
diuell
bee
subdued
,
who
hath
the
power
of
death
,
as
the
Apostle
tells
vs
;
what
shall
become
of
death
,
that
is
vnder
his
power
?
The
Lord
himselfe
tells
thee
,
by
[
e
](A15738-e33310-b)
e
Heb.
2.
14.
his
Prophet
,
O
death
,
I
will
be
thy
death
:
Oh
graue
,
I
will
bee
thy
destruction
.
But
this
was
rather
a
discouragement
of
death
,
then
a
destruction
.
Heare
[
f
](A15738-e33340-b)
f
1
Cor.
15.
54.
the
Apostle
proclaiming
the
victory
,
after
the
fight
was
ended
.
Death
is
swalowed
He
proceeds
to
insult
ouer
him
.
O
death
,
where
is
thy
sting
?
O
graue
where
is
thy
victory
?
The
sting
of
death
is
sin
;
and
the
strength
of
sinne
is
the
law
.
But
thanks
be
vnto
God
,
who
hath
giue
vs
victory
,
through
I.
Chr.
our
Lord
.
Giuen
vs
victory
?
How
doth
that
appear
?
For
since
by
man
,
came
death
by
man
also
came
the
resurrection
of
the
dead
.
For
as
in
Adāal
mēdy
,
so
in
Christ
shal
albe
made
aliue
:
gwho
hath
abolished
death
&
hath
brought
life
,
&
immortalitie
to
light
,
through
the
Gospell
.
I
wish
it
were
so
(
may
some
men
say
)
that
death
were
indeede
destoried
,
&
that
we
need
no
longer
stand
in
feare
of
him
.
But
what
credit
may
be
giuen
to
that
,
which
is
refuted
by
sense
,
in
daily
and
hoverly
experience
?
Did
not
A●ā
die
?
Are
not
Abraham
,
Isaak
Iacob
,
&
al
the
prophets
,
and
Patriarchs
dead
?
Is
not
there
proofe
enough
in
the
scripture
,
that
euery
man
must
die
?
[
h
](A15738-e33480-b)
h
Psal.
89.
48.
What
man
liueth
and
shall
not
see
death
?
The
Apostle
seconds
the
Prophet
;
[
i
](A15738-e33500-b)
i
Heb.
9.
27.
It
is
appointed
to
men
that
they
shal
once
die
.
What
say
you
to
that
great
conquerour
of
death
himselfe
?
The
two
tneeues
,
that
were
executed
with
him
,
withstood
death
longer
than
he
did
.
The
Souldiers
came
[
k
](A15738-e33530-b)
k
Ioh.
19.
32.
Ver
33.
saith
the
Euangelist
)
and
brake
the
legges
of
the
first
,
and
of
the
other
,
which
was
crucified
with
Iesus
.
But
when
they
came
to
Iesus
,
and
saw
that
he
was
dead
already
,
they
brake
not
his
legges
.
See
I
pray
you
;
the
champion
,
that
should
ouercome
death
,
is
sooner
subdued
by
death
,
then
either
of
these
two
ordinarie
fellowes
.
It
was
no
wonder
though
the
Iewes
vpbraided
him
,
when
he
hung
vpon
the
Crosse
.
He
saued
others
(
quoth
they
)
but
he
cannot
saue
himselfe
.
Is
it
possible
[
l
](A15738-e33580-b)
l
Mat.
27.
42.
to
beleeue
,
that
there
was
life
in
him
,
whose
death
his
best
friends
confesse
?
Doth
this
seeme
vnpossible
to
thee
?
What
wilt
thou
say
then
,
if
I
tell
thee
of
a
greater
matter
?
Hee
ouercame
death
by
dying
.
The
same
stroke
,
that
tooke
life
from
him
,
through
him
[
m
](A15738-e33590-b)
m
Heb.
2.
14.
slew
death
himselfe
,
&
him
that
had
power
over
death
euen
the
diuell
.
Would
you
know
more
particularly
,
how
that
could
bee
?
I
may
not
enter
into
any
large
discourse
of
the
point
:
In
one
word
it
was
thus
,
The
sting
of
death
(
as
the
Apostle
taught
vs
)
is
sinne
:
By
which
the
diuell
preuailed
,
to
the
destruction
of
them
,
that
had
sinned
.
This
sting
was
not
onely
blunted
,
and
rebated
,
but
pluckt
out
and
cast
away
by
our
Sauiour
.
For
his
death
,
being
a
sacrifice
for
sin
,
tooke
sinne
quite
away
[
n
](A15738-e33620-b)
n
Iob.
1.
29.
Behold
the
Lamb
of
God
,
that
taketh
away
the
sinnes
of
the
world
.
So
that
now
the
name
of
death
is
more
terrible
,
then
the
thing
:
there
is
more
feare
,
then
hurt
in
it
.
Tell
me
what
it
could
indanger
,
or
indamage
thee
,
to
haue
a
snake
creepe
vpon
thee
,
yea
if
it
were
into
thy
bosom
;
so
the
sting
,
teeth
,
and
whatsoeuer
els
it
hath
power
to
hurt
withall
,
were
first
pulled
out
?
It
might
perhaps
scarre
thee
,
or
make
thee
start
,
as
a
litle
cold
water
will
doe
,
if
it
be
cast
(
vpon
a
sodaine
)
in
thy
face
:
but
that
is
all
the
harme
thou
couldest
haue
by
it
.
Death
then
is
thus
disarmd
by
our
Sauiour
Christ
:
but
the
destruction
of
him
,
is
by
his
resurrection
.
If
thou
wouldest
see
death
dead
indeed
,
look
into
the
graue
,
where
Iesus
thy
sauiour
was
laid
.
There
shewd
death
the
vttermost
of
his
power
.
He
thought
himselfe
sure
enough
of
the
victory
,
when
he
had
shut
him
vp
without
life
in
the
sepulchre
,
rolled
a
great
stone
to
the
mouth
of
it
,
and
saw
a
guard
of
souldiers
set
to
watch
him
well
:
there
hee
keeps
him
in
that
estate
,
the
same
day
he
was
crucified
,
all
the
next
,
and
the
beginning
of
the
third
.
What
ensued
?
Surely
if
hee
had
bin
put
in
aliue
,
hee
would
haue
bin
dead
,
by
that
time
.
There
is
no
question
then
,
but
that
wee
shall
finde
him
dead
in
the
graue
.
So
though
his
disciples
.
Who
the
next
day
,
after
the
Iewes
Sabboath
,
[
o
](A15738-e33650-b)
o
Luke
24.
1.
Early
in
the
morning
,
came
vnto
the
Sepulchre
,
and
brought
the
odors
,
which
they
had
prepared
,
to
embalme
his
body
withall
;
They
made
no
doubt
,
but
they
should
finde
him
,
[
p
](A15738-e33670-b)
p
Mark
.
16.
1.
Mark
15.
47.
where
they
had
seene
him
laid
.
For
dead
men
are
no
starters
.
Onely
their
feare
was
,
that
they
should
not
be
able
to
roule
away
the
stone
,
from
the
doore
of
the
Sepulchre
.
But
that
feare
lasted
not
long
.
[
q
](A15738-e33690-b)
q
Luke
24.
2.
3
When
they
looked
,
they
saw
that
the
stone
was
rolled
away
:
And
they
went
in
,
but
found
not
the
body
of
the
Lord
IESVS
.
What
should
they
now
thinke
?
Or
how
should
they
come
to
learne
,
what
was
become
of
him
?
Sure
they
were
,
that
there
hee
was
laid
;
and
being
dead
,
had
no
power
to
conuay
himselfe
away
from
thence
.
The
likeliest
was
,
that
some
body
had
taken
him
vp
,
and
caried
him
away
to
some
other
place
.
Sir
(
[
r
](A15738-e33710-b)
r
Ioh.
20.
15.
saith
Mary
Magdalen
to
one
,
who
shee
thought
had
bin
the
Gardiner
)
If
thou
hast
borne
him
hence
,
tell
mee
,
where
thou
hast
laide
him
,
and
I
will
take
him
away
:
Thou
shalt
not
neede
to
bee
in
feare
,
of
hauing
thy
garden
annoyed
,
or
troubled
with
him
any
further
.
[
s
](A15738-e33740-b)
s
Ioh.
20.
2.
His
Apostles
were
informed
of
this
doubtfull
matter
.
To
they
find
the
linnen
clothes
,
in
which
hee
was
wrapped
,
&
the
kerchiefe
,
that
was
vpon
his
head
;
not
lying
with
the
linnen
clothes
,
but
wrapped
together
,
in
a
place
by
it selfe
.
Hauing
[
e
](A15738-e33810-b)
e
Luk
24.
5.
6.
this
the
Angels
beare
witnes
;
Why
seeke
yee
him
,
that
liueth
,
among
the
dead
?
He
is
not
here
n
but
is
risen
.
I
speake
of
knowne
things
,
it
is
enough
to
name
them
.
Wee
see
for
all
this
goodly
discourse
,
that
death
still
seizeth
vpon
all
men
:
let
them
be
neuer
so
well
setled
in
Iesus
Christ
,
he
plucks
them
vp
,
&
carries
them
away
with
him
into
the
graue
.
What
is
become
of
the
holy
Apostles
?
where
is
his
blessed
mother
the
virgin
?
Is
there
life
in
the
head
,
when
the
members
of
the
body
die
so
fast
,
euery
day
?
And
not
one
or
two
,
a
ioint
or
a
finger
,
or
a
limme
,
but
the
very
principall
parts
,
yea
all
,
one
,
&
other
?
Doost
thou
doubt
,
whether
there
bee
life
in
him
or
no
,
who
hath
wrastled
with
death
,
and
ouerthrowne
him
?
Can
death
preuaile
against
him
,
now
he
liueth
,
whom
he
could
not
keepe
in
subiection
,
when
he
had
him
dead
&
buried
?
[
u
](A15738-e33830-b)
u
Rom.
5.
9.
10.
Christ
being
raised
from
the
dead
,
dyeth
no
more
;
death
hath
no
more
dominion
ouer
him
.
For
,
in
that
hee
died
,
he
died
once
to
sinne
,
but
in
that
be
liueth
,
hee
liueth
to
God
.
Sinne
had
his
due
;
a
sacrifice
of
infinit
worth
,
to
pay
the
price
of
mans
redemption
:
now
must
God
also
haue
his
due
,
that
hee
,
that
liueth
to
him
,
may
liue
for
euer
.
But
I
would
not
haue
any
man
so
much
deceiue
himselfe
,
as
to
imagin
,
that
the
dying
of
them
,
which
are
in
Christ
,
is
an
argument
of
the
continuance
of
the
authoritie
,
or
power
of
death
.
No
,
no
,
beloued
,
there
is
an
other
reason
of
this
dissolution
.
Alas
,
alas
,
death
doth
not
aduance
his
owne
estate
,
and
kingdome
by
this
meanes
,
but
serues
the
Lords
turne
,
to
bring
his
purpose
to
effect
.
It
fares
with
him
,
in
this
case
,
as
it
did
in
the
death
of
our
Sauiour
.
That
which
hee
thought
to
establish
his
power
by
,
by
that
he
destroied
it
.
So
is
it
in
the
death
of
those
,
that
are
Christs
.
The
body
,
as
now
it
is
,
is
neither
capable
of
immortalitie
,
and
fit
for
the
seruice
of
sinne
.
How
shall
it
be
prepared
to
receiue
the
one
;
how
purged
and
clensed
from
the
other
,
but
by
death
?
Flesh
&
bloud
(
[
x
](A15738-e33860-b)
x
1.
Cor.
15.
50.
saith
the
Apostle
)
can
not
inherit
the
kingdome
of
God
,
neither
doth
corruption
inherit
incorruption
.
Wouldest
thou
haue
part
in
our
Sauiour
Christs
immortalitie
,
that
thou
mightest
bee
free
from
death
?
Die
then
,
that
thou
maiest
be
ridde
of
mortalitie
.
Art
thou
affraid
?
Of
what
?
Least
death
should
be
too
strong
for
thee
,
if
he
once
get
thee
into
his
clouches
?
Hast
thou
not
an
example
in
Christ
?
I
am
aliue
(
[
y
](A15738-e33890-b)
y
Reuel.
1.
18.
saith
he
)
but
I
was
dead
;
and
beholde
I
am
aliue
for
euermore
.
But
thou
fearest
,
because
thy
body
shall
be
turned
into
dust
.
O
foole
[
*
](A15738-e33910-b)
*
1
Cor.
15.
36
saith
the
Apostle
)
that
,
which
thou
sowest
,
is
not
quickened
,
except
it
die
.
Keepe
thy
corne
aboue
ground
;
because
if
thou
put
it
into
the
earth
,
it
will
consume
,
that
thou
shalt
neuer
finde
it
againe
.
Where
then
shall
the
fresh
greene
blade
appeare
?
When
shall
the
stalke
grow
vp
?
When
shall
it
eare
?
When
shall
it
flower
?
Shall
not
all
this
glorie
bee
lost
,
if
the
graine
bee
not
sowed
in
the
furrowes
of
the
earth
?
And
art
thou
so
,
I
will
not
say
fearefull
,
but
foolish
,
and
childish
,
that
thou
darest
not
die
once
,
that
thou
maist
liue
for
euer
?
Plucke
vp
thy
spirits
,
and
bee
no
longer
a
childe
,
but
a
man
:
were
it
not
better
for
thee
to
die
a
thousand
deaths
,
then
to
bee
continually
disquieted
with
the
motions
of
thy
corruption
?
Thou
hast
now
some
life
of
Christ
in
thee
,
by
the
power
of
his
spirit
,
which
inables
thee
to
fight
against
sinne
,
and
to
preuaile
.
But
there
is
no
finall
subduing
of
it
,
till
the
body
be
destroied
,
which
doth
so
incline
,
&
draw
thee
to
the
seruice
thereof
:
Neither
hath
the
spirit
of
God
quiet
,
or
full
possession
of
thy
soule
,
as
long
as
that
corruption
abides
therein
.
And
that
,
as
it
was
bred
with
thee
,
must
die
with
thee
:
there
is
no
other
course
appointed
by
God
,
to
rid
thee
of
it
.
I
doubt
not
,
but
thou
art
now
resolu'd
to
desire
death
,
when
it
shall
please
God
:
seeing
there
is
no
way
to
life
,
but
by
it
:
&
with
this
resolution
,
I
leaue
thee
,
that
I
may
speak
a
word
,
or
two
to
them
,
that
are
yet
out
of
Christ
And
how
shall
I
addresse
my
speech
vnto
them
?
It
is
needlesse
to
inflame
them
with
a
desire
of
life
.
For
they
are
wholly
possest
with
that
already
,
It
is
in
vaine
to
perswade
them
they
shall
neuer
die
,
if
they
be
in
Christ
.
For
all
experience
teacheth
the
contrary
.
Shall
I
exhort
them
not
to
feare
that
,
which
they
cannot
auoide
?
They
may
learne
that
in
the
schoole
of
reason
:
what
remaines
then
?
At
the
least
giue
mee
leaue
to
aduise
you
,
how
you
may
make
the
best
of
that
,
which
can
by
no
meanes
bee
escaped
.
You
are
resolued
,
there
is
no
way
with
you
,
but
one
.
Die
you
must
,
and
it
is
vncertaine
how
soone
.
Yet
if
you
may
die
so
,
that
you
may
be
sure
to
liue
againe
,
&
that
for
euer
,
what
hurt
can
there
be
in
death
,
what
feare
should
there
be
of
it
?
A
crab
stock
,
that
hauing
his
head
,
boughts
,
&
armes
cut
off
,
is
graffed
with
a
pippin
,
or
some
other
dainty
fruit
,
can
not
reasonably
complaine
of
hurt
,
but
rather
hath
great
cause
to
reioice
,
and
glory
.
Hath
hee
any
wrong
done
him
,
that
hauing
his
cottage
of
clay
pulled
downe
,
hath
a
goodly
palace
of
stone
built
for
his
dwelling
?
But
these
men
will
not
beleeue
,
that
there
is
any
such
life
in
Christ
.
I
would
to
God
I
were
able
to
perswade
them
,
but
to
make
som
litle
trial
.
O!
if
they
would
be
contented
,
but
to
rest
vpon
him
for
life
,
how
quickly
should
they
find
his
promise
true
,
&
certain
?
Be
perswaded
,
be
intreated
I
beseech
you
by
the
loue
of
life
,
which
you
so
desire
:
what
shall
you
lose
by
it
?
If
that
we
preach
be
false
,
yet
shal
the
rest
of
your
yeers
be
spent
in
more
hope
,
&
confort
.
If
you
know
any
better
waie
to
prouide
for
your selues
;
in
kindnes
,
&
humanity
,
impart
that
at
knowledge
to
vs
.
If
you
do
not
;
in
quilitie
,
&
good
manners
condemne
vs
not
,
till
vpon
triall
,
you
can
disproue
vs
.
Life
you
earnestly
desire
,
euen
bodily
life
:
refuse
it
not
,
when
it
is
oftred
you
without
any
danger
of
losse
if
you
should
be
deceiued
.
I
am
come
now
at
the
last
,
to
the
chiefe
point
of
all
,
which
is
life
euerlasting
;
begun
(
as
I
said
ere-while
)
in
this
world
,
by
the
forgiuing
of
sin
,
&
perfited
in
the
next
by
the
giuing
of
glory
.
Of
which
notwithstanding
I
intend
not
to
say
much
;
because
,
being
the
maine
matter
of
the
Gospell
,
euery
chapter
almost
will
afford
me
necessary
occasion
to
intreat
therof
.
Shortly
for
the
proofe
of
the
point
,
that
eternall
death
,
and
condemnation
are
compriz'd
in
that
threating
,
[
a
](A15738-e33950-b)
a
Gen.
2.
17.
Thou
shalt
die
the
death
;
I
appeale
to
the
whole
course
of
the
scripture
,
and
the
ioint
consent
of
all
,
that
euer
profest
true
religion
,
Iewes
&
Christians
.
But
it
is
manifest
enough
,
by
the
deliuerance
,
wee
haue
through
Christ
;
that
I
may
make
one
labour
of
two
.
[
b
](A15738-e33970-b)
b
Iob.
3.
17.
God
sent
not
his
Sonne
into
the
world
,
that
he
should
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
.
He
that
beleeueth
in
him
,
shall
not
be
condemned
:
but
he
that
beleeueth
not
,
is
condemned
already
.
Yea
such
is
the
redemption
,
which
we
haue
by
Iesus
Christ
,
[
c
](A15738-e34010-b)
c
Iob.
5.
24.
that
he
,
which
beleeueth
,
hath
passed
from
death
to
life
.
What
is
this
passing
from
death
to
life
,
but
obteining
forgiuenes
of
sinnes
,
being
reconciled
to
God
?
whose
wrath
otherwise
abideth
in
vs
,
to
condemnation
.
God
hath
set
forth
Iesus
Christ
(
[
d
](A15738-e34040-b)
d
Rom.
3.
25.
saith
the
Apostle
)
to
bee
apropitiation
,
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
by
the
forgiuenes
of
sinnes
,
that
are
past
,
[
e
](A15738-e34060-b)
e
Rom.
5.
10.
If
when
wee
were
enemies
,
wee
were
reconciled
to
God
by
the
death
of
his
sonne
,
much
more
,
beeing
reeonciled
we
shall
be
saued
by
his
life
.
But
I
forget
my selfe
,
in
staying
too
long
in
this
discourse
;
wherein
the
new
Testament
is
so
plentifull
and
easie
to
bee
vnderstood
.
Neither
is
the
point
of
euerlasting
life
,
either
harder
,
or
rarer
.
This
one
Gospell
of
S.
Iohn
,
hath
not
so
few
as
twenty
seuerall
places
to
that
purpose
.
[
f
](A15738-e34100-b)
f
10.
3.
16.
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
,
that
who
soeuer
beleeueth
in
him
should
not
perish
but
haue
life
euerlasting
.
This
is
the
will
of
him
,
that
sent
me
,
that
euery
man
which
seeth
the
son
&
beleeueth
in
him
,
should
haue
euerlasting
life
,
&
[
g
](A15738-e34120-b)
g
Ioh.
6.
40.
I
will
raise
him
vp
at
the
last
day
.
Look
not
that
I
should
go
forward
in
this
course
,
or
spend
time
in
amplifying
the
vnspeakable
glory
of
that
life
.
For
the
one
I
refer
al
men
to
the
reading
of
this
gospel
;
especially
the
chapters
I
named
before
:
and
concerning
the
other
,
all
I
can
possibly
say
of
it
,
is
lesse
then
nothing
in
comparison
of
the
thing
it selfe
.
Therefore
also
I
hold
it
in
a
manner
needlesse
,
to
enter
into
any
course
of
exhortation
.
For
who
can
hear
of
these
kindes
of
life
in
our
Sauiour
;
and
not
be
carried
to
him
,
for
the
enioying
of
them
,
with
all
speed
,
and
means
,
he
can
possibly
make
?
Let
it
be
a
small
thing
,
for
a
man
to
bee
dead
in
sinne
,
because
perhaps
he
feeles
it
not
.
Let
the
life
of
righteousnesse
be
little
accounted
of
;
ov
reason
of
the
pleasure
we
take
in
sinning
.
Let
vs
despie
bodily
death
,
as
a
common
matter
.
Let
vs
not
reguard
the
resurrection
of
the
flesh
,
as
long
as
the
soul
is
immortall
.
Shall
not
feare
of
damnation
for
euer
in
hel
fire
affright
vs
?
Shall
not
hope
of
eternall
ioy
in
heauen
delight
vs
?
Is
it
nothing
to
indure
most
horrible
torments
,
without
ease
or
ende
?
Is
it
nothing
to
be
partaker
of
such
pleasure
,
as
cannot
be
conceiu'd
,
without
danger
,
or
feare
of
change
?
What
is
the
immortality
of
the
soule
,
of
which
thou
bragst
,
but
an
immortall
miserie
?
The
more
thou
art
perswaded
of
the
euerlasting
continuance
thereof
,
the
greater
knowledge
thou
hast
of
thine
owne
endlesse
calamitie
:
Whereas
if
once
thou
come
to
bee
ioined
to
Christ
;
the
farderthou
seest
into
the
continuance
of
thy
life
,
the
more
thou
art
inflamed
with
a
delight
to
liue
.
But
now
I
haue
brought
thee
where
this
life
is
to
bee
had
,
I
will
shew
thee
how
it
is
to
bee
attained
In
him
was
life
:
Where
though
it
may
seeme
that
the
Euangelist
sayes
no
more
,
but
he
is
life
,
or
life
is
by
him
,
yet
indeed
the
speech
is
more
significant
.
First
in
respect
of
life
,
the
manner
of
speaking
makes
difference
in
the
thing
.
For
when
the
scripture
saith
that
Christ
is
life
,
the
word
is
to
be
taken
for
the
cause
of
life
.
[
h
](A15738-e34170-b)
h
Iohn
.
11.
25.
I
am
the
resurrection
,
and
the
life
,
saith
our
Sauiour
:
and
again
,
I
[
i
](A15738-e34200-b)
i
Ioh.
14.
6.
am
the
way
,
the
truth
&
the
life
.
So
speakes
[
k
](A15738-e34210-b)
k
Col.
3.
4.
the
Apostle
of
him
.
When
Christ
your
life
shal
appear
.
Who
see
not
,
that
by
life
in
these
places
,
the
author
of
life
,
or
life
,
as
it
is
in
the
cause
thereof
,
is
vnderstood
?
But
in
the
other
phrase
,
the
same
thing
is
noted
,
as
it
is
imparted
by
him
to
vs
.
[
l
](A15738-e34230-b)
l
1
Ioh.
5
,
11.
God
hath
giuen
vs
euerlasting
life
,
and
that
life
is
in
his
sonne
.
Wee
haue
example
of
both
these
in
one
place
;
yee
are
dead
(
saith
[
m
](A15738-e34260-b)
m
Col.
3.
3.
4.
the
Apostle
)
and
your
life
is
hidwith
God
in
Christ
:
What
life
?
That
same
life
,
which
Christ
hath
communicated
to
you
,
and
by
which
you
liue
.
What
followes
?
When
Christ
your
life
shall
appeare
.
How
is
Christ
their
life
?
By
giuing
them
life
.
And
as
in
this
kind
of
speech
wee
may
easily
discerne
some
reason
of
the
difference
,
that
the
scripture
obserueth
;
so
may
wee
also
in
the
other
.
Sometimes
[
n
](A15738-e34290-b)
n
Cor.
1.
30.
the
holy
Ghost
saith
,
that
Christ
is
made
vnto
vs
wisedome
,
righteousnesse
,
&c.
What
is
this
els
,
but
that
wee
receiue
these
things
from
Christ
,
as
the
autor
,
and
cause
therof
.
Somtimes
,
life
is
said
to
be
in
him
:
so
we
are
said
to
bee
in
Christ
Iesus
;
[
o
](A15738-e34310-b)
o
1
Ioh
,
5.
11.
yee
are
of
him
in
Christ
;
as
in
the
place
I
named
before
:
[
p
](A15738-e34330-b)
p
Rom.
8
,
1.
There
is
no
condemnation
to
them
that
are
in
Christ
.
Now
in
these
speeches
,
and
the
like
,
not
onely
the
effect
,
but
also
the
manner
of
our
comming
by
it
is
signified
.
Will
you
haue
a
plaine
example
of
it
?
[
q
](A15738-e34350-b)
q
1
Cor.
15.
x1
.
Since
by
man
came
death
,
by
man
also
came
the
resurrection
of
the
dead
.
We
haue
here
the
effect
of
Adams
transgression
,
and
of
Christs
resurrection
.
The
next
verse
shewes
the
maner
of
both
more
all
men
die
,
euen
so
in
Christ
shall
all
bee
made
aliue
.
How
die
all
men
in
Adam
;
but
[
r
](A15738-e34400-b)
r
Rom
5.
12.
as
beeing
one
with
Adam
,
in
whose
loines
they
were
,
when
he
sinned
,
[
s
](A15738-e34420-b)
s
Heb.
7
,
9.
10.
as
Leui
was
in
his
father
Abrahams
,
when
he
paide
tithes
to
Melchisedech
?
So
are
all
raised
againe
in
Christ
.
Not
simply
all
:
but
all
his
.
[
t
](A15738-e34470-b)
t
1
Cor.
15.
23.
The
first
fruits
is
Christs
:
then
they
,
that
are
Christs
,
at
his
comming
.
Wouldest
thou
then
bee
made
partaker
of
this
life
,
of
which
thou
hast
heard
so
many
admirable
,
and
glorious
things
?
This
life
is
in
Christ
.
How
wilt
thou
do
to
fetch
it
out
of
him
?
Deceiue
not
thy selfe
:
it
is
not
so
to
he
had
.
Hee
,
that
will
enioy
the
life
,
which
is
in
Christ
,
must
not
thinke
to
come
to
him
,
and
take
a
snatch
,
and
carry
it
away
with
him
.
He
keepes
it
close
shut
vp
within
himselfe
:
Not
refusing
to
impart
it
to
other
,
but
desiring
to
ioine
other
to
him
,
that
they
may
bee
sure
to
holde
fast
for
euer
,
that
hee
giues
them
.
If
hee
should
commit
it
to
thy
custodie
,
and
let
thee
depart
from
him
with
it
,
what
wouldest
thou
doe
,
or
what
meanes
couldest
thou
vse
,
to
keepe
it
safe
?
Satan
is
craftie
,
and
mighty
.
It
is
a
great
venture
,
but
either
hee
would
cosin
thee
of
it
by
deceipt
,
or
robbe
thee
of
it
by
force
.
What
say
I
a
venture
?
It
is
out
of
question
,
thou
wouldest
neuer
be
able
to
keepe
it
from
him
.
If
thou
haue
any
experience
of
his
vndermining
,
and
assaulting
thee
,
thou
knowest
how
hardly
,
and
with
what
adoe
,
it
is
now
held
,
when
yet
thou
art
knit
by
faith
to
him
,
in
whom
the
very
fountaine
of
it
is
.
Doost
thou
not
feele
how
strongly
he
pulls
,
to
rent
thee
from
him
,
that
sometimes
thou
canst
scarce
tell
,
whether
hee
haue
seuered
thee
from
him
,
or
no
?
If
thy
experience
bee
small
in
thy selfe
;
didst
thou
neuer
see
a
poore
soule
stand
quaking
,
and
trembling
,
looking
ruefully
about
on
euery
side
,
shrieking
,
and
crying
out
for
feare
,
least
hee
should
bee
separated
from
Iesus
Christ
?
At
the
least
perswade
thy selfe
,
it
is
not
for
nothing
,
that
our
Sauiour
himselfe
,
when
hee
labours
to
assure
his
sheepe
,
that
they
shall
neuer
bee
wrung
out
of
his
hands
,
puts
them
in
mind
of
his
fathers
Almigh
.
●ie
power
.
[
u
](A15738-e34500-b)
u
Ioh.
10.
27.
ver.
28
My
sheepe
heare
my
voice
,
and
I
know
them
,
ind
they
follow
mee
:
And
I
giue
them
eternall
life
,
and
they
shall
neuer
perish
:
neither
shall
any
plucke
them
out
of
my
hand
:
Is
not
here
assurance
enough
?
They
know
his
voice
,
that
they
may
not
bee
deceiued
by
harkning
to
a
stranger
.
They
follow
him
,
hauing
him
stil
in
sight
,
least
they
should
mistake
some
other
for
him
.
Hee
giues
them
eternall
life
.
How
shall
they
die
,
that
haue
life
euerlasting
?
He
secures
them
,
in
saying
,
they
shall
neuer
perish
.
They
haue
life
,
and
shall
hold
it
fast
to
the
end
.
Is
there
yet
more
?
None
shall
take
them
out
of
his
hand
.
This
confirmes
all
the
rest
.
What
though
the
deuill
be
haling
,
and
drawing
of
them
continually
?
Hee
shall
not
preuaile
.
How
shall
wee
bee
assured
of
that
?
For
then
wee
are
safe
indeede
.
Heare
what
followes
.
My
father
which
gaue
them
mee
,
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
fathers
hand
.
What
needed
all
this
,
if
it
bee
so
easie
a
matter
to
keepe
life
,
when
once
thou
hast
it
?
Thou
makest
account
to
take
life
of
our
Sauiour
,
and
when
thou
hast
it
,
to
be
gone
with
all
speed
.
Alas
poore
man
,
thou
wilt
keepe
it
but
a
little
while
lwis
,
if
thou
haue
no
better
help
then
thine
owne
.
But
if
thou
cleaue
fast
to
Iesus
Christ
,
and
stirre
not
an
inch
,
or
an
hayres
bredth
from
his
side
,
thou
maist
perhaps
heare
the
diuell
roaring
at
thy
backe
,
or
see
him
running
vp
and
downe
prying
,
and
seeking
some
aduantage
to
seize
vpon
thee
:
it
may
bee
hee
will
offer
to
snatch
at
thee
,
and
lay
holde
vpon
thee
;
cling
to
thy
Sauiour
,
as
the
childe
dooth
to
the
mother
,
when
hee
is
in
feare
:
and
then
doubt
not
,
but
he
,
that
is
greater
then
all
,
will
keepe
thee
out
of
Satans
iawes
,
maugre
all
his
power
,
and
malice
.
Beare
with
mee
,
I
pray
you
,
if
I
seeme
to
be
ouer-large
in
this
point
.
I
feele
such
an
increase
of
comfort
,
and
assurance
in
the
meditation
of
this
matter
,
that
I
can
not
leaue
it
,
till
I
haue
lookt
a
little
neerer
into
the
particulars
thereof
,
especially
those
,
that
concerne
the
temporall
death
of
the
body
,
and
the
eternall
both
of
it
,
and
the
soule
.
Now
the
life
,
whereby
wee
are
deliuered
from
the
one
and
the
other
death
,
as
it
hath
oft
bin
said
,
is
in
Christ
.
For
the
better
,
and
fuller
conceiuing
whereof
,
wee
must
remember
,
that
faith
,
whereby
we
are
ioined
vnto
Christ
,
that
wee
may
partake
of
that
life
,
which
is
in
him
,
maketh
vs
al
one
with
him
.
There
are
a
similirudes
,
by
which
the
Scripture
expresseth
this
spirituall
coniunction
:
the
one
is
that
bond
,
which
is
betwixt
man
,
and
wife
;
by
which
they
,
that
were
two
,
become
one
flesh
.
This
is
most
excellently
set
out
by
[
x
](A15738-e34620-b)
x
Eph.
5.
23.
the
Apostle
S.
Paul
;
where
he
shewes
,
that
Christ
is
the
head
of
the
Church
,
as
the
husband
thereof
;
that
the
Lord
nourisheth
,
&
cherisheth
it
,
as
his
owne
flesh
.
And
no
maruaile
though
he
do
so
:
For
(
as
it
followes
)
we
are
members
of
his
body
,
of
his
flesh
,
&
of
his
bones
.
Yea
so
members
of
them
,
that
wee
are
one
flesh
with
him
,
by
reason
of
this
bond
of
marriage
,
that
so
chaynes
,
&
links
vs
together
.
No
man
can
be
so
fond
,
as
to
vnderstand
this
of
our
humane
nature
;
as
if
therefore
wee
were
said
to
bee
one
flesh
,
because
hee
&
wee
are
of
the
same
nature
.
For
neither
are
all
men
one
flesh
,
though
they
be
all
of
the
same
nature
:
&
if
the
Apostle
had
intended
to
speake
of
that
point
,
he
would
not
haue
said
,
that
wee
are
bone
of
his
bone
,
and
flesh
of
his
flesh
;
but
rather
that
he
was
bone
of
our
bone
,
and
flesh
of
our
flesh
.
For
it
is
well
knowne
to
al
men
,
that
,
in
regard
of
the
nature
of
man
,
they
,
that
are
the
Church
,
I
meane
a
great
part
of
them
,
euen
al
that
died
before
our
Sauiour
,
and
were
partakers
of
the
life
we
speake
of
,
had
it
,
before
he
was
made
man
:
&
but
for
their
sake
,
&
some
others
,
hee
had
not
taken
that
nature
vpon
him
.
But
the
mysticall
coniunction
,
whereof
[
x
](A15738-e34680-b)
x
Eph.
5.
23.
29
the
Apostle
professeth
to
speak
in
that
place
,
hath
the
beginning
and
ground
in
Christ
,
&
not
in
vs
.
Hee
is
the
husband
,
we
are
the
wife
;
Eue
was
bone
of
Adams
bone
,
not
Let
vs
(
[
y
](A15738-e34750-b)
y
Fph
4.
35.
16
saith
he
)
follow
the
truth
,
in
loue
,
and
in
all
things
grow
vp
into
him
,
which
is
the
head
,
euen
Christ
.
By
whom
at
the
body
being
coupled
,
&
kint
together
by
euery
ioynt
,
for
the
furniture
thereof
,
according
to
the
effectuall
power
,
in
the
measure
of
euery
part
,
receiueth
increase
of
the
body
,
vnto
the
edifying
of
it selfe
in
loue
.
Therefore
doth
he
often
call
the
Church
the
body
of
Christ
.
[
*
](A15738-e34770-b)
*
Fph.
1.
22.
23.
God
hath
appointed
him
ouer
all
,
the
head
to
the
Church
,
which
is
his
body
.
[
a
](A15738-e34790-b)
a
Fph●●
.
5
23.
Christ
is
the
head
of
the
Church
;
&
the
same
is
the
Sauiour
of
his
body
.
[
b
](A15738-e34810-b)
b
Col.
1.
18.
He
is
the
head
of
the
body
of
the
Church
.
Giue
eare
now
with
attention
,
and
take
knowledge
of
the
assurance
of
your
life
.
Why
do
you
shrinke
,
and
quake
,
at
the
mention
of
death
?
Euen
when
your
are
dead
,
you
are
still
aliue
.
Are
you
not
one
with
Iesus
Christ
?
Are
you
not
bone
of
his
bone
,
and
flesh
of
his
flesh
?
Are
not
you
and
he
one
flesh
?
Doth
not
euery
man
nourish
,
&
cherish
his
owne
flesh
:
And
will
Christ
(
thinke
you
)
suffer
his
flesh
to
be
destroied
by
death
?
What
dost
thou
tell
me
,
of
the
decay
of
thy
strength
?
that
thy
sight
waxeth
dimme
,
thy
leggs
feeble
,
thine
armes
weake
,
and
all
thy
senses
begin
to
fayle
thee
?
Is
not
Christ
aliue
?
Or
canst
thou
dy
,
as
long
as
hee
liues
?
Thou
art
but
the
least
part
of
thy selfe
;
thy
husband
is
thy
head
,
and
thy
life
.
And
whereas
thou
art
now
a-dying
,
it
is
not
for
thy
destruction
,
but
for
the
abolishing
of
that
which
makes
thee
subiect
to
dy
.
Christ
thy
husband
doth
not
meane
to
forgoe
thee
,
but
to
ioyne
thee
neerer
to
him
.
Wouldst
thou
bring
a
mortall
carcase
into
heauen
?
Wouldest
thou
bee
continually
in
danger
of
dying
?
Is
it
not
better
once
to
endure
it
,
then
alwaies
to
feare
it
?
A
quarter
of
an
howers
worke
,
will
rid
thee
of
all
paine
for
euer
.
How
wilt
thou
wonder
at
thy selfe
when
thou
shalt
behold
the
glory
of
that
body
,
which
thou
left'st
naked
,
and
miserable
?
Shal
I
need
to
put
thee
in
minde
of
thy
happinesse
?
Dost
thou
remember
,
that
thou
art
a
part
of
Iesus
Christs
body
?
Hath
he
any
dead
part
trow'st
thou
?
Thou
canst
not
imagin
,
that
any
man
of
reason
would
suffer
his
enimies
to
dismember
his
body
,
or
to
depriue
the
least
finger
he
hath
of
life
or
sense
?
How
then
should
Christ
endure
such
a
mayme
?
But
what
talke
I
of
bereauing
his
members
of
life
?
As
if
it
were
any
way
possible
,
that
deathshould
be
in
that
part
in
which
life
is
continued
?
Wait
the
time
,
that
God
hath
appointed
for
thy
quicking
.
Thou
art
but
dressing
,
&
attiring
,
that
thou
mai'st
be
a
fit
Bride
,
for
an
immortal
Bridegrome
.
As
for
condemnation
to
hel
fire
,
the
second
death
,
be
not
so
iniurious
to
the
Maiestie
of
Christ
,
as
once
to
think
,
that
any
member
of
his
body
can
bee
lyable
to
damnation
.
[
c
](A15738-e34850-b)
c
Rom.
8.
1.
There
is
no
condemnation
to
them
,
that
are
in
Christ
.
Who
shall
laye
anything
to
the
charge
of
Iesus
Christ
?
Canst
thou
bee
condemned
,
and
hee
acquited
?
Can
the
head
bee
in
heauen
,
and
the
members
in
hell
?
Father
(
[
d
](A15738-e34880-b)
d
Iohn
.
17.
24.
saith
our
Sauiour
)
I
will
that
they
,
which
thou
hast
giuen
me
,
be
with
me
,
euen
where
I
am
,
that
they
may
behold
my
glory
,
which
thou
hast
giuen
me
.
Can
the
first
fruites
bee
holy
,
and
the
lumpe
vncleane
?
Can
the
head
raigne
in
glory
,
and
the
members
bee
plunged
in
the
pit
of
damnation
?
Assure
thy selfe
,
if
there
bee
life
in
Christ
,
&
thou
one
of
his
members
,
thy
part
is
in
it
.
He
bought
thee
too
deare
,
now
to
lose
thee
,
or
let
thee
be
taken
from
him
.
Besides
,
hee
hath
openly
confest
;
that
hee
receiued
a
charge
from
God
his
Father
,
to
see
that
none
shoulde
perish
,
that
belieu'd
in
him
:
and
[
e
](A15738-e34900-b)
e
Ioh.
6
40.
hee
hath
profest
,
that
hee
will
discharge
the
trust
reposed
in
him
.
I
will
raise
him
vp
at
the
last
day
.
Hee
that
eateth
my
flesh
,
and
drinketh
my
bloud
.
hath
eternall
life
,
and
I
n
will
raise
him
vp
at
the
last
day
:
In
him
,
as
it
followeth
,
Christ
dwels
,
and
he
in
Christ
.
Then
must
hee
needs
be
sure
of
euerlasting
li'e
,
that
lodgeth
such
a
guest
.
A
guest
,
that
hath
life
in
him
,
as
in
the
fountaine
therof
,
from
whence
it
floweth
to
al
those
,
that
are
io●ned
to
him
.
For
although
our
Euangelist
say
,
In
him
was
life
&
not
Is
life
;
yet
he
may
no
more
be
thought
once
to
haue
had
it
,
&
now
to
be
without
it
,
then
once
to
haue
bin
God
,
&
now
not
to
be
so
.
But
that
all
doubt
of
this
matter
may
be
taken
a
way
,
we
must
call
to
minde
that
which
we
heard
before
of
the
reasons
,
why
this
maner
of
speech
is
vsed
.
First
then
(
for
I
will
now
sett
it
in
the
first
place
,
because
it
is
the
plainest
,
&
hath
least
need
of
any
explication
)
we
may
well
,
&
reasonably
imagine
,
that
the
Evangelist
continues
his
former
kind
of
speech
;
The
word
was
in
the
beginning
,
was
with
God
,
was
God
.
All
things
were
made
by
him
,
nothing
was
made
without
him
.
was
it
not
fitter
then
,
to
say
,
In
him
was
,
then
,
in
him
is
life
,
that
the
whole
description
of
him
may
bee
deliuered
in
the
like
tearmes
?
This
might
serue
,
in
my
poor
opinion
,
to
satisfy
any
man
,
concerning
the
worde
.
Yet
because
there
are
some
other
reasons
of
it
alleaged
,
&
those
both
true
,
for
the
doctrine
they
teach
,
&
not
vnfit
for
the
text
it selfe
,
I
will
make
bold
to
stand
a
little
vpon
them
;
the
rather
because
I
perceiue
I
shall
not
end
these
2
verses
in
this
one
exercise
,
as
I
purposed
,
and
desired
to
do
.
The
former
reason
of
the
word
was
depends
vpon
the
like
course
the
Euangelist
takes
in
the
rest
of
his
description
:
those
that
now
I
am
to
handle
,
concerne
the
time
,
either
before
our
Sauiours
being
in
the
world
,
or
while
he
was
in
the
world
.
The
time
before
,
either
reaches
to
eternity
,
before
all
beginning
,
or
at
the
least
makes
it self
equall
to
the
continuance
of
the
world
,
after
the
fall
of
Adam
,
til
the
comming
of
Christ
in
the
flesh
.
If
wee
apply
it
to
eternity
,
who
can
doubt
,
but
life
was
always
in
him
who
only
liues
of
himself
,
&
giues
life
both
temporal
&
spiritual
to
al
,
euen
to
euery
one
that
hath
it
.
But
because
this
maner
of
giuing
life
is
an
effect
of
Godhead
;
&
so
,
common
to
him
with
the
Father
,
and
the
holy
Ghost
and
not
a
matter
belonging
properly
to
his
person
,
nor
any
worke
of
his
mediatorship
:
I
will
leaue
it
,
as
not
intended
in
this
place
;
and
come
to
a
second
consideration
of
life
being
in
him
from
all
eternity
,
as
in
the
mediator
betwixt
God
and
man
.
In
what
respect
then
may
it
be
truly
,
and
fitly
said
,
that
life
was
in
him
from
all
eternity
?
In
respect
of
the
eternall
decree
of
God
,
whereby
he
determined
to
restore
to
life
those
,
whome
hee
chose
therevnto
by
the
mediation
of
his
Sonne
,
the
word
,
of
whom
we
speake
.
Of
this
[
f
](A15738-e35050-b)
f
Rom.
8.
29.
30
the
Apostle
speaks
:
Those
,
whom
he
knewe
before
,
he
did
also
predestinate
,
to
bee
made
like
to
the
image
of
his
Sonne
,
that
he
might
bee
the
first
borne
among
many
children
.
Vpon
this
predestination
(
as
the
Apostle
adds
)
followeth
calling
,
iustifying
,
and
at
the
last
glorifying
,
which
is
the
highest
degree
of
the
life
,
that
is
in
Christ
.
But
in
[
g
](A15738-e35070-b)
g
Eph.
1.
3.
4.
an
other
place
hee
speakes
more
plainely
.
Blessed
be
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
;
which
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
things
in
Christ
:
As
he
hath
chosen
vs
in
him
be-before
the
foundation
of
the
world
.
Therefore
doth
the
Apostle
Peter
ascribe
the
appointing
of
the
meanes
,
and
the
execution
of
it
,
according
to
the
appointment
,
to
the
foreknowledge
of
God
.
[
h
](A15738-e35100-b)
h
Act.
2.
23.
Him
haue
ye
taken
by
the
hands
of
the
wicked
,
being
deliuered
by
the
determinate
counsaile
,
and
fore
knowledge
of
God
.
The
same
is
acknowledged
by
the
ioynt
confession
of
the
Apostles
,
where
they
say
,
that
Herod
,
Pontius
Pilat
,
the
Gentiles
,
and
the
people
of
Israell
,
gathered
them selues
together
against
the
holy
Sonne
of
God
Iesus
(
whom
God
had
annointed
)
to
doe
what
soeuer
the
hande
,
and
counsaile
of
the
Lorde
had
determined
afore
to
bee
donne
.
Worthily
then
doth
Saint
Iohn
avouch
,
that
life
was
in
him
;
yea
before
any
time
was
,
life
was
in
him
.
[
i
](A15738-e35180-b)
i
Gal.
4.
4.
When
the
fulnesse
of
time
was
come
God
sent
his
Sonne
.
Life
did
not
then
begin
to
be
in
him
,
but
to
shew
it selfe
to
be
in
him
,
[
k
](A15738-e35210-b)
k
Rom
3
25.
God
set
him
forth
(
by
his
incarnation
)
to
be
apropitiation
.
Life
was
in
him
before
,
in
regard
of
Gods
eternall
counsaile
;
but
not
discouered
,
nor
manifested
to
the
world
,
no
nor
those
works
of
his
,
which
were
to
bring
life
,
performed
:
Yet
euen
then
was
life
in
him
.
If
it
seeme
to
any
man
somewhat
ouermuch
,
to
go
so
far
for
the
Euangelists
meaning
,
let
him
shorten
his
iorney
,
&
containe
him selfe
,
within
the
compasse
of
the
world
created
.
Shal
we
not
find
sufficient
reason
of
this
speech
In
him
was
life
,
though
wee
goe
not
out
of
the
world
?
yes
out
of
doubt
,
very
sufficient
.
For
seeing
many
worthy
Patriarchs
,
and
holy
Prophets
,
many
true
Israelits
,
&
Sonns
of
Abraham
by
faith
,
as
well
as
by
nature
,
departed
out
of
this
worlde
,
before
our
Sauiour
came
into
it
,
to
performe
the
foreappointed
worke
of
redemption
,
either
these
must
haue
died
without
life
,
&
so
alwaies
continue
dead
,
or
there
was
life
in
him
,
before
he
was
incarnat
.
[
l
](A15738-e35270-b)
l
Luk.
10.
24.
Many
Prophets
,
and
Kings
desired
to
see
and
heare
him
,
at
the
Apostles
while
hee
liued
heere
,
saw
and
heard
.
Surely
then
they
were
not
ignorant
of
him
,
and
that
life
was
in
him
.
But
did
they
not
see
him
?
By
one
,
iudge
of
the
rest
,
Your
Father
Abraham
[
m
](A15738-e35300-b)
m
Ioh.
8.
56.
(
saith
Christ
)
reioyced
to
see
my
day
:
and
hee
saw
it
,
and
was
glad
.
And
yet
,
what
name
I
one
?
seeing
wee
haue
a
cloud
of
witnesses
,
that
compasseth
vs
round
about
,
[
n
](A15738-e35320-b)
n
Heb.
11.
1.
2.
3.
&c.
sounding
out
the
same
assurance
of
fayth
,
that
we
now
haue
,
and
looking
for
the
same
promises
to
bee
fulfilled
,
which
wee
beleeue
,
and
knowe
to
haue
beene
performed
to
the
vttermost
.
Was
not
our
God
,
[
o
](A15738-e35330-b)
o
Mat
22.
32.
the
God
of
Abraham
,
Isaac
,
and
Iacob
?
Was
not
our
Sauiour
,
their
Sauiour
?
[
p
](A15738-e35360-b)
p
Rom.
4.
11.
Gal.
3.
16.
Dooth
not
our
interest
,
wee
haue
in
Christ
,
depend
vpon
our
being
the
children
of
Abraham
?
[
q
](A15738-e35380-b)
q
Heb.
13.
8.
Was
not
Iesus
Christ
yester-day
,
is
hee
not
to
day
,
shall
hee
not
bee
the
same
for
euer
?
Then
may
wee
safely
,
and
truely
conclude
,
that
there
was
life
in
him
,
before
he
was
in
the
nature
of
man
.
But
howsoeuer
it
be
true
,
&
certaine
,
that
life
was
in
him
,
both
from
all
eternity
,
in
regard
of
the
counsaile
of
God
,
which
is
as
ancient
as
himselfe
;
&
in
effect
,
in
respect
of
them
,
that
from
time
to
time
were
partakers
of
it
,
euen
from
Adam
to
Iohn
Baptist
:
yet
it
was
then
most
properly
in
him
,
when
hauing
taken
our
nature
vpon
him
,
he
ouercame
death
,
and
him
,
that
had
power
ouer
it
,
the
Deuill
.
This
was
that
,
which
those
Kings
,
&
Prophets
desired
,
and
longed
to
see
.
This
was
that
,
which
good
olde
Simeon
so
reioyced
at
,
that
he
was
ready
to
depart
out
of
this
life
with
full
satisfaction
,
and
contentednesse
,
when
he
had
seene
the
promised
Messiah
in
the
nature
of
man
:
Lord
[
r
](A15738-e35460-b)
r
Luk.
2.
29.
39
(
saith
he
)
now
lettest
thou
thy
seruant
depart
in
peace
,
according
to
thy
word
.
For
mine
eies
haue
seen
thy
saluation
.
The
holy
man
had
a
long
time
beleeu'd
by
faith
,
that
saluation
was
to
come
,
and
in
hope
with
patience
waited
for
the
comming
of
it
,
but
he
neuer
saw
it
til
that
time
.
Indeed
how
should
he
?
For
it
was
neuer
to
be
seene
,
till
then
.
How
could
it
be
?
For
it
neuer
was
fully
,
&
perfitly
till
then
.
It
was
not
enough
for
the
Son
of
God
,
that
he
had
infinite
power
,
as
God
,
to
giue
life
to
whom
he
would
,
to
repair
the
ruins
of
his
image
in
man
,
by
clensing
him
from
sin
,
&
cloathing
him
with
righteousnes
,
by
raising
him
from
death
,
as
he
first
breathed
the
soule
of
life
into
him
,
by
vouchsafing
him
a
place
in
heauen
,
which
was
at
his
command
,
that
had
made
it
.
Al
this
I
say
would
not
serue
the
turne
,
that
the
Euangelist
might
say
as
he
doth
,
In
him
was
life
.
For
the
Lorde
God
,
Father
,
Son
,
&
Holy
ghost
,
had
appointed
another
course
of
giuing
life
,
another
meanes
of
saluation
,
not
to
be
perform'd
by
the
Son
of
God
,
sitting
in
heauen
;
but
to
be
wrought
here
vpon
earth
,
in
the
same
nature
,
that
had
sind
,
&
was
dead
.
He
,
that
made
man
holy
,
&
righteous
at
his
creation
,
could
,
by
the
same
powr
,
haue
restord
to
him
his
original
righteousnes
in
a
moment
.
But
it
pleas'd
him
to
doe
it
after
an
other
maner
;
wherof
more
hereafter
in
due
place
.
To
say
al
at
once
;
seing
by
man
cam
death
,
God
would
haue
life
to
come
by
man
,
&
no
otherwise
.
Let
it
be
graunted
(
may
some
man
say
)
that
there
was
no
possibility
of
life
,
but
by
the
death
of
the
Sonne
of
God
,
and
that
the
Sonne
of
God
could
not
dye
,
vnlesse
he
became
man
;
yet
might
the
Evangelist
haue
wel
said
,
In
him
is
life
.
For
since
it
is
confest
,
that
hee
tooke
the
nature
of
man
,
and
continues
still
in
heauen
in
that
nature
,
surely
life
was
no
more
in
him
,
while
hee
was
heere
,
then
it
is
in
him
,
now
he
is
gone
from
hence
.
Why
then
saith
S.
Iohn
,
In
him
was
life
?
I
answere
in
one
word
,
though
life
be
still
in
him
;
yet
it
is
in
respect
of
that
,
which
he
performed
,
when
he
was
here
on
the
earth
.
Here
he
tooke
,
and
sanctified
our
nature
;
here
hee
bare
the
chastisement
of
our
peace
?
here
he
offred
vp
that
invaluable
sacrifice
,
for
the
purging
of
our
sinnes
:
Here
hee
triumphed
on
the
Crosse
ouer
all
principalities
,
and
powers
:
Heere
hee
rose
out
of
the
graue
from
death
to
life
:
Only
one
thing
,
which
here
possibly
could
not
be
don
,
he
hath
done
being
gon
from
hence
;
that
is
he
hath
taken
possession
of
our
inheritance
in
heauen
,
&
waites
there
to
receiue
vs
into
his
owne
glory
.
The
Euangelist
therefore
writing
the
history
of
his
life
&
death
,
while
he
was
here
in
the
world
,
speaks
of
him
,
as
of
one
that
was
,
&
is
not
.
But
of
this
enough
before
.
I
should
now
proceed
to
the
later
part
of
this
fourth
verse
;
And
that
life
was
the
light
of
men
:
But
I
find
my self
so
much
ouertaken
by
the
time
,
that
it
is
in
vain
to
meddle
with
it
.
I
will
I
therefore
content
my selfe
with
some
word
of
exhortation
,
whereby
wee
maie
bee
stirred
vp
to
the
embracing
of
that
life
,
which
was
in
Christ
.
To
which
purpose
what
shal
I
need
to
say
much
?
The
matter
dooth
so
highly
commende
it selfe
,
that
it
refuseth
to
be
entreated
for
.
Looke
not
therefore
,
that
I
shoulde
desire
you
to
bee
willing
to
liue
.
Nay
,
bee
vnwilling
if
you
can
.
Doe
but
propound
the
matter
to
your
own
hearts
,
and
you
will
not
choose
,
but
like
of
it
.
And
yet
,
mee
thinkes
I
see
no
man
make
any
great
haste
.
Shall
I
wonder
or
complayne
?
It
is
strange
,
that
life
,
life
euerlasting
should
bee
so
little
set
by
.
It
is
lamentable
that
death
,
eternall
death
should
so
little
bee
feared
.
If
it
were
any
long
Iorney
,
or
daungerous
way
,
if
hard
to
come
by
,
or
soone
lost
againe
,
there
might
bee
perhaps
some
colour
of
excuse
for
this
backewardnesse
.
But
when
the
thing
it selfe
is
neere
at
hand
,
the
way
to
it
safe
,
the
meanes
of
attaining
to
it
easie
,
and
the
possession
of
it
sure
,
who
can
excuse
himselfe
to
himselfe
(
I
say
not
to
God
)
if
hee
fayle
of
so
glorious
a
treasure
?
Do
wee
not
beleeue
the
Euangelist
,
that
there
is
life
in
him
?
Doe
wee
flatter
our selues
with
a
conceite
,
that
there
is
life
in
vs
?
Why
come
wee
to
heare
that
,
which
when
wee
haue
heard
,
wee
will
not
credite
?
why
make
wee
a
shew
,
as
if
wee
stood
in
need
of
life
from
Christ
,
when
wee
thinke
our selues
,
sped
of
it
already
?
Perhaps
it
seemes
the
lesse
worth
,
because
it
is
offered
.
Who
euer
thought
,
that
the
kindnesse
of
the
giuer
should
abate
the
valew
of
the
gift
?
Condemne
thy selfe
,
for
not
seeking
to
him
;
not
him
,
for
seeking
to
thee
.
That
hee
reueales
to
thee
,
hee
conceales
from
many
.
That
which
thou
vnthankefully
refusest
,
many
thousandes
would
most
thankefully
receiue
.
O
the
frowardnesse
of
the
hearts
of
men
!
O
the
blindnesse
of
their
minds
!
If
this
life
were
in
God
,
they
would
tremble
to
come
neere
him
for
it
,
because
of
his
dreadfull
maiestie
.
Now
it
is
in
a
man
(
least
happely
they
should
be
too
much
afrayd
)
they
disdaine
to
take
it
of
him
,
by
reason
of
his
meanenesse
.
[
s
](A15738-e35550-b)
s
Mat.
11.
19.
But
wisedome
is
iustified
of
her
children
.
He
is
both
God
,
and
man
,
that
thou
maist
neither
feare
nor
despise
him
.
If
thou
wilt
not
liue
to
shew
his
mercie
,
thou
shalt
die
to
set
foorth
his
Iustice
;
For
to
him
belongeth
all
glorie
,
both
of
mercy
and
Iustice
for
euer
and
euer
,
Amen
.
THE
FIFT
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
4.
—
And
that
life
was
the
light
of
men
.
And
the
light
shineth
in
darknesse
,
and
the
darknesse
comprehended
it
not
.
THey
that
take
vpon
them
to
write
the
liues
of
famous
men
,
such
as
the
world
admires
,
either
for
their
goodnesse
,
or
greatnesse
,
ordinarily
deliuer
some
generall
description
of
them
,
in
the
beginning
of
their
histories
.
These
descriptions
vsually
containe
either
a
rehersal
of
their
pedegree
,
and
descent
,
together
with
the
place
,
time
,
and
other
matters
concerning
their
birth
,
and
such
like
;
or
a
commendation
of
them
,
for
some
especiall
vertues
.
Wee
haue
examples
of
both
these
kindes
in
the
Scripture
.
[
t
](A15738-e35650-b)
t
1.
●●●
.
1.
1.
2
He
,
that
was
the
holy
Ghosts
Secretarie
,
in
penning
the
historie
of
Samuell
,
begins
his
booke
with
a
recitall
of
his
genealogy
,
a
description
of
his
parents
,
and
diuers
other
points
touching
his
conception
,
birth
,
and
education
.
[
u
](A15738-e35670-b)
u
Iob.
1.
1.
2.
Another
,
whome
it
pleased
the
same
spirit
of
God
to
imploy
in
writing
the
life
of
Iob
,
makes
the
entrance
into
his
historie
,
by
commending
him
for
an
vpright
and
iust
man
,
one
that
feared
God
,
and
eschewed
euill
.
Our
Euangelist
intending
to
set
forth
the
life
and
death
of
our
Sauiour
Iesus
Christ
;
as
the
partie
,
he
writes
of
,
was
extraordinarie
:
so
doth
he
extraordinarily
ioyne
both
together
.
And
because
two
other
Euangelists
,
[
x
](A15738-e35700-b)
x
M●●
.
1.
1.
2.
3.
&c.
Saint
Mathew
,
&
[
y
](A15738-e35720-b)
y
Luk.
3.
50.
31
&c.
Saint
Luke
,
had
already
set
out
his
humane
pedegree
,
both
for
succession
in
the
kingdom
,
&
fornaturall
descent
,
Saint
Iohn
leauing
them
vntoucht
,
betakes
himself
to
the
declaring
of
his
diuine
estate
:
First
,
what
he
was
in
himself
;
eternall
,
with
God
the
Father
,
&
himselfe
very
God
:
Secondly
,
what
he
was
to
vs
;
a
Creator
,
in
making
all
things
for
vs
;
a
Sauiour
,
in
giuing
life
,
euen
spirituall
life
;
life
of
grace
,
&
pardon
,
life
of
immortality
,
&
glory
.
So
that
whether
we
respect
his
greatnes
.
or
his
goodnes
,
neuer
was
any
man
so
worthy
the
writing
of
,
neuer
any
man
so
worthy
the
knowing
,
&
following
.
His
greatnesse
was
magnified
in
the
power
of
creation
:
his
goodnesse
shewes
it selfe
especially
in
the
work
of
regeneration
.
Wherein
first
,
the
Euangelist
declares
what
he
is
,
and
doth
:
then
how
he
is
intertaind
.
In
him
was
life
,
and
that
life
was
the
light
of
men
.
What
doth
hee
?
According
to
the
nature
of
light
,
Hee
shines
in
darkenes
.
But
the
darkenesse
will
not
bee
inlightned
.
Of
the
first
of
these
points
concerning
life
in
him
,
I
spake
in
my
last
Sermon
:
now
let
vs
proceede
to
that
,
which
followes
touching
light
.
And
therein
(
keeping
our
former
course
of
handling
the
Clauses
seuerally
,
as
they
lye
)
wee
must
first
labour
to
vnderstand
the
words
,
then
seeke
out
the
Euangelists
meaning
.
The
wordes
direct
vs
to
inquire
what
life
it
is
,
that
is
heere
spoken
of
;
to
consider
what
is
saide
of
it
:
that
it
is
light
,
and
the
light
of
men
.
For
the
first
worde
,
a
little
labour
will
serue
:
because
there
would
haue
beene
no
doubt
of
the
meaning
,
but
for
the
needlesse
curiositie
of
some
,
that
make
themselues
worke
,
where
they
finde
none
.
What
reasonable
man
would
make
any
question
,
but
that
the
Euangelist
in
both
clauses
speakes
of
the
same
life
?
In
him
was
life
.
What
followes
?
And
that
life
was
the
light
of
men
.
What
life
thinke
you
?
Any
other
,
then
that
he
named
presently
,
yea
immediatly
before
?
I
,
say
these
men
;
else
,
why
hath
hee
added
the
article
in
this
later
part
,
which
he
had
omitted
in
the
former
?
what
needs
all
this
adoe
about
the
Article
?
How
vaine
and
false
the
obseruation
is
,
that
hath
no
better
ground
,
then
the
presence
or
absence
of
the
article
,
I
shewed
in
expounding
the
first
verse
,
against
the
Arians
.
Here
is
lesse
colour
for
the
profe
of
any
difference
.
First
,
the
course
of
writing
,
which
the
Euangelist
hath
hitherto
kept
,
in
the
beginning
of
this
Gospell
,
makes
it
euident
,
and
certaine
,
that
the
same
life
is
meant
in
both
places
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
.
It
is
ridiculous
to
imagine
,
that
the
word
,
which
was
in
the
beginning
,
should
be
any
other
word
,
then
that
,
which
was
with
God
.
By
him
were
all
things
made
,
&
without
him
was
nothing
made
,
that
was
made
.
Without
whom
was
nothing
made
?
without
him
,
by
whom
all
things
were
made
.
So
in
this
verse
the
repeating
of
the
same
word
teacheth
vs
,
that
the
same
life
,
and
no
other
,
is
signified
.
Secondly
,
there
may
sufficient
reason
be
giuen
,
why
it
was
requisite
,
if
not
necessary
,
to
adde
the
article
,
in
the
later
part
.
Let
vs
make
the
Euangelist
speake
without
it
.
In
him
was
life
.
What
then
?
And
life
was
the
light
of
men
.
Who
can
reasonably
conceiue
,
what
life
he
meanes
?
In
the
first
verse
I
shew'd
that
there
was
good
reason
to
place
the
Article
before
word
,
that
it
might
the
easilier
appeare
,
whether
the
Euangelist
intended
to
say
,
The
word
was
God
,
or
God
was
the
Word
.
The
case
is
much
a
like
.
Take
away
the
Article
,
and
wee
may
well
thinke
,
that
Saint
Iohn
tels
v●
,
that
the
light
was
life
,
rather
then
that
the
life
was
the
light
of
men
.
Hee
could
not
then
speake
otherwise
,
if
hee
would
speake
plaine
:
In
him
was
life
,
and
that
life
was
the
light
of
men
.
As
for
his
omitting
it
in
the
first
place
,
it
is
vsuall
with
all
our
authors
both
diuine
and
humane
,
to
put
it
in
,
or
leaue
it
out
,
at
their
pleasure
.
The
same
life
then
,
which
was
in
the
Word
,
was
also
the
light
of
men
.
But
,
what
light
was
that
?
For
the
word
may
bee
taken
in
diuers
senses
.
The
most
proper
,
and
ordinarie
vse
of
light
,
is
to
signifie
that
visible
creature
,
made
by
God
,
[
*
](A15738-e35980-b)
*
Gen.
1.
3.
the
first
day
of
the
creation
,
by
which
all
things
afterward
to
bee
created
,
might
be
seene
,
and
they
that
had
eyes
might
see
.
But
of
this
light
there
is
no
occasion
to
speake
in
this
place
;
neither
was
it
in
the
Messiah
,
and
it
is
common
to
all
creatures
,
that
can
see
,
as
well
as
to
men
.
From
this
proper
signification
,
the
word
is
applyed
,
by
a
certaine
resemblance
,
to
note
out
the
instructing
,
and
teaching
of
the
minde
,
which
is
as
i●
were
inlightned
with
knowledge
,
whereby
the
vnderstanding
is
fitted
to
iudge
of
truth
,
as
the
bodily
eye
,
discerneth
colours
.
This
our
Sauiour
himselfe
decleares
.
both
for
the
proper
and
figuratiue
vse
of
the
word
.
I
thinke
it
is
not
amisse
to
recite
the
place
at
large
.
The
light
of
the
bodie
[
a
](A15738-e36000-b)
a
Luk.
11.
34.
(
sayeth
hee
)
is
the
eye
.
Not
as
the
fountaine
,
or
spring
of
light
,
but
as
the
pipe
,
which
receiues
,
and
conueyes
it
to
the
vse
of
the
body
.
Therefore
,
when
thine
eye
is
single
,
then
is
they
whole
bodie
light
.
As
the
water
,
that
is
taken
out
of
the
Well
,
where
it
ariseth
pure
,
and
cleane
,
is
so
brought
to
the
Cisterne
,
if
the
pipe
bee
sweete
,
and
without
filth
:
so
if
the
eye
bee
not
dimd
,
nor
tainted
with
any
euill
humor
,
the
whole
body
receiues
the
light
,
as
it
is
bright
,
and
cleare
.
But
if
thine
eye
bee
euill
(
sayth
the
text
)
then
the
body
is
darke
.
A
Take
heede
therefore
(
sayth
Christ
)
that
the
light
which
is
in
thee
,
bee
not
darkened
.
What
is
the
light
,
that
is
in
a
man
,
but
the
vnderstanding
?
Therefore
also
it
is
often
called
by
the
name
of
eyes
.
[
b
](A15738-e36090-b)
b
Pal.
19.
8.
The
Commandement
of
the
Lord
is
pure
,
and
giueth
light
vnto
the
eyes
.
The
Sunne
inlightens
the
eyes
of
the
body
:
but
the
knowledge
of
the
wil
of
God
is
that
which
maketh
the
understanding
see
.
Open
mineeies
(
saith
the
[
c
](A15738-e36120-b)
c
Psal.
1
19.
18.
Prophet
)
that
I
may
see
the
wonders
of
thy
law
.
That
the
eyes
of
your
vnderstanding
may
be
lightned
(
[
d
](A15738-e36140-b)
d
●●
ph.
1.
18.
sayth
the
Apostle
)
that
yee
may
knowe
,
what
is
the
hope
of
his
calling
.
This
is
that
,
the
Iewes
commonly
bragd
of
,
though
falsely
,
[
e
](A15738-e36160-b)
e
Rom.
2.
19.
That
they
were
guides
of
the
blinde
,
alight
to
them
which
are
in
darkenes
:
namely
,
in
the
darknesse
of
igno●ance
,
not
vndestanding
the
true
way
of
righteousnes
.
Now
this
light
,
by
which
the
vnderstanding
is
inabled
to
knowe
,
and
iudge
,
is
of
two
kindes
;
naturall
or
supernatural
,
which
we
also
call
spirituall
.
The
naturall
light
,
is
that
,
which
we
haue
from
God
,
by
nature
;
either
bred
in
vs
with
reason
,
or
gotten
by
reading
,
hearing
,
obseruation
,
studying
,
and
such
other
meanes
.
Of
this
speakes
[
f
](A15738-e36190-b)
f
Eceles.
1.
13.
the
wise
King
;
I
gaue
heart
(
sayth
hee
)
to
search
,
and
finde
out
wisedome
by
all
things
,
that
are
done
vnder
the
heauen
.
This
is
that
wisedome
of
the
Aegyptians
,
[
g
](A15738-e36230-b)
g
Act.
7.
22.
wherein
Moses
was
learned
.
The
supernatural
light
,
is
that
knowledge
of
matters
concerning
euerlasting
life
,
which
wee
receiue
from
God
in
the
scriptures
,
or
by
the
ministery
of
men
,
according
to
the
trueth
therein
reuealed
.
We
speak
e
the
wisedome
of
God
in
a
mysterie
(
sayth
[
h
](A15738-e36260-b)
h
1.
Cor.
2.
7.
the
Apostle
)
euen
the
hidden
wisedome
,
which
God
had
determined
,
before
the
world
,
to
our
glory
.
These
are
the
treasures
of
wisdome
,
and
knowledge
,
al
which
[
i
](A15738-e36290-b)
i
Col.
2.
3.
the
Apostle
saith
,
are
hidin
Christ
,
who
hath
sent
his
Apostles
and
Ministers
,
To
make
cleere
vnto
all
men
,
(
as
[
k
](A15738-e36320-b)
k
Eph.
39.
Saint
Paul
sayth
)
what
the
fellowship
of
the
mysterie
is
,
which
from
the
beginning
of
the
world
,
hath
beene
hid
in
God
,
who
hath
created
all
thinges
by
Iesus
Christ
;
to
the
intent
,
that
now
vnto
principalities
and
powers
in
heauenly
places
might
be
knowne
,
by
the
Church
,
the
manifold
wisdom
of
God
.
These
are
the
two
kindes
of
light
whereby
the
vnderstanding
of
man
is
inlightned
,
and
instructed
.
The
question
is
,
whether
of
these
two
,
the
holy
Ghost
meaneth
in
this
place
.
A
question
easie
to
bee
aunswered
,
will
some
man
say
.
For
seeing
it
was
proued
,
that
by
life
in
the
former
part
of
the
verse
,
not
the
naturall
,
but
the
supernaturall
life
was
signified
;
who
can
doubt
but
the
light
in
this
later
part
,
is
of
the
same
nature
?
It
is
so
,
doubtlesse
;
and
therefore
wee
shall
neede
to
stand
the
lesse
while
,
vpon
the
proofe
thereof
.
Yet
because
it
is
(
for
the
most
parte
)
otherwise
vnderstood
,
and
that
one
especiall
ground
of
interpreting
that
life
,
to
bee
the
supernaturall
,
or
spirituall
life
,
was
fetcht
out
of
this
place
;
I
thinke
it
will
not
bee
amisse
to
say
somewhat
,
for
the
better
clearing
of
the
matter
.
First
then
,
the
light
,
here
spoken
of
,
must
bee
conceiued
to
bee
such
,
as
the
Scripture
otherwhere
ordinarily
signifieth
by
the
same
word
.
For
it
were
strange
,
and
against
reason
,
to
giue
the
worde
such
a
sense
,
in
this
place
,
as
it
hath
not
any
where
else
in
the
whole
volume
of
the
Bible
.
I
denye
not
,
but
it
is
possible
,
that
some
one
place
may
haue
a
word
in
such
a
meaning
,
as
is
not
elsewhere
to
bee
found
.
But
this
I
say
,
that
hee
,
which
will
aduenture
vpon
any
such
vnvsuall
,
and
rare
exposition
,
had
neede
bee
sure
,
that
the
place
will
not
admitany
ordinarie
interpretation
of
the
word
.
Here
is
no
such
necessitie
.
All
things
are
agreeable
to
the
Euangelists
purpose
,
and
circumstances
of
the
text
,
if
wee
take
the
word
light
in
that
sense
,
which
it
commonly
beares
euerie
where
in
the
Scripture
.
Let
vs
inquire
then
,
how
it
is
ordinarily
taken
.
Surely
,
for
that
supernaturall
light
,
which
the
Lord
reuealeth
,
for
the
making
knowne
of
the
meanes
,
whereby
hee
hath
appointed
to
bring
vs
to
saluation
.
It
were
too
much
to
recite
all
.
I
will
name
some
principall
places
,
by
which
you
may
iudge
of
the
rest
.
With
thee
is
the
well
of
life
(
sayth
[
l
](A15738-e36420-b)
l
P●●l.
36.
9.
the
Prophet
)
and
in
thy
light
shall
wee
see
light
:
Life
,
and
light
both
in
one
verse
,
both
of
one
nature
,
both
supernaturall
.
[
m
](A15738-e36440-b)
m
Psal.
42.
3.
Send
out
thy
light
&
thy
truth
,
let
them
leade
me
.
The
light
of
nature
,
is
neuer
called
the
light
of
God
:
the
truth
of
God
is
that
,
which
himselfe
hath
reuealed
by
his
word
.
But
what
doe
I
expounding
it
?
The
next
wordes
put
the
matter
out
of
doubt
.
Let
them
bring
mee
vnto
thy
holy
Mountaine
,
and
to
thy
Tabernacle
.
Can
naturall
wisedome
guide
vs
thither
?
Canne
the
light
of
humane
learning
shew
vs
that
way
?
[
n
](A15738-e36470-b)
n
1.
Cor.
1.
21.
The
world
in
the
wisedome
of
God
knew
not
God
by
wisedome
.
It
is
the
word
of
God
,
[
o
](A15738-e36500-b)
o
Psal.
119.
105
that
is
a
lanterne
to
our
feete
,
and
a
light
to
our
pathes
.
[
p
](A15738-e36520-b)
p
Pro.
6.
23.
Salomen
beares
witnesse
to
the
same
truth
.
The
commaundement
is
a
lanterne
,
and
instruction
a
light
.
Therefore
doth
[
q
](A15738-e36550-b)
q
Isay
.
2.
5.
the
Prophet
Esay
exhort
the
Israelites
,
to
walke
in
the
light
of
the
Lord
.
And
in
[
r
](A15738-e36580-b)
r
Chap.
60.
1.
another
place
he
comes
neerer
to
the
light
,
that
Saint
Iohn
in
this
place
holds
out
vnto
vs
.
Arise
O
Ierusalem
,
(
sayth
hee
)
be
bright
:
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
vpon
thee
.
For
beholde
,
darkenesse
shall
couer
the
earth
,
and
grosse
darkenesse
the
people
:
but
the
Lord
shall
arise
vpon
thee
.
And
his
glorie
shall
be
seene
vpon
thee
And
the
gentiles
shall
walke
in
thy
light
,
and
Kings
at
the
brightnesse
of
thy
rising
vp
.
What
is
this
darkenesse
,
but
the
ignorance
of
the
way
to
saluation
?
What
the
light
,
but
the
manifesting
,
and
shewing
of
that
way
,
by
the
ministrie
of
the
Gospell
?
[
s
](A15738-e36670-b)
s
Chap.
9.
2.
The
people
,
that
walked
in
darkenesse
,
haue
seene
great
light
;
they
,
that
dwelt
in
the
land
of
the
shadowe
of
death
,
vpon
them
hath
the
light
shined
.
Which
prophecy
as
the
Euangelist
sayth
,
was
then
fulfild
,
[
t
](A15738-e36690-b)
t
Mat.
4.
14.
when
our
Sauiour
preached
the
Gospell
in
Galilee
.
Therefore
also
is
hee
himselfe
called
A
light
.
[
u
](A15738-e36730-b)
u
Luke
.
2.
32.
A
light
to
bee
reuealed
to
the
Gentiles
.
And
himselfe
called
his
Apostles
[
x
](A15738-e36750-b)
x
Mat.
5.
14
The
light
of
the
world
.
Yea
,
all
Christians
,
truly
inlightned
by
Iesus
Christ
,
are
called
the
children
of
of
light
.
The
children
of
this
world
(
[
y
](A15738-e36780-b)
y
●●uk
16.
8.
saith
Christ
)
are
wiser
in
their
generation
,
then
the
children
of
light
.
To
conclude
God
himselfe
is
said
to
be
[
*
](A15738-e36800-b)
*
Iam.
1.
17.
the
father
of
lights
,
from
whom
euery
good
,
and
perfect
gift
commeth
.
To
be
light
,
and
that
without
all
kinde
of
darknesse
.
[
a
](A15738-e36820-b)
a
1
I
Io●
.
1.
5.
God
is
light
;
and
in
him
is
no
darknesse
,
Them
,
that
beleeue
,
[
b
](A15738-e36840-b)
b
I.
Pet.
2.
9.
He
hath
called
out
of
darknesse
,
into
his
maruelous
light
.
But
what
stand
I
reciting
so
many
particular
places
?
The
new
Testament
is
full
of
the
like
.
As
for
the
other
signification
of
the
worde
,
that
by
light
,
natural
reason
or
knowledge
should
be
meant
,
I
am
certainly
perswaded
,
that
it
is
not
once
to
be
found
in
the
whole
course
of
the
scripture
.
What
other
proofe
of
this
point
shall
I
neede
,
then
that
they
,
which
expound
this
place
of
such
naturall
light
,
can
alleadge
no
text
,
but
one
,
that
may
seeme
to
make
any
thing
for
that
purpose
?
And
the
most
that
can
be
gathered
out
of
that
too
,
is
but
a
seeming
,
or
shew
;
[
c
](A15738-e36860-b)
c
Psal.
4.
6.
Lordlift
vp
the
light
of
thy
countenance
vpon
vs
,
Who
is
so
desirous
to
haue
light
,
taken
for
reason
,
that
he
can
thinke
,
the
Prophet
speaks
of
it
in
that
place
?
He
compares
the
wishes
of
worldly
men
,
with
the
desires
of
the
faithfull
.
Many
say
,
who
will
shew
vs
any
good
?
Who
will
teach
v●
how
we
may
gather
goods
?
But
what
doe
the
godly
pray
for
?
That
the
Lord
would
giue
them
an
increase
of
humane
wisedome
?
Indeede
this
praier
had
not
bin
vnfit
for
a
Philosopher
,
who
knew
nothing
better
,
nor
esteemed
any
thing
more
,
then
such
manner
of
knowledge
.
But
the
thoughts
of
Gods
children
are
raised
higher
,
and
their
happinesse
is
of
an
other
kinde
.
The
knowledge
,
and
fauour
of
GOD
,
are
the
matters
,
they
labour
for
.
That
is
the
light
,
which
they
would
haue
to
shine
vpon
them
,
and
in
them
;
without
which
they
account
themselues
to
bee
in
palpable
darknesse
,
though
they
had
more
knowledge
of
all
other
matters
,
then
al
men
in
the
world
beside
.
This
was
fit
to
bee
opposed
to
the
vaine
wishes
of
carnall
worldlings
.
If
then
the
worde
be
ordinarily
taken
for
supernaturall
,
or
spirituall
light
,
seldome
or
neuer
for
the
naturall
light
of
reason
,
and
humane
knowledge
;
how
should
wee
vnderstand
it
,
in
this
place
,
but
according
to
the
generall
vse
of
it
in
the
scripture
,
for
that
light
which
we
receiue
from
God
by
reuelation
?
Whereof
that
wee
may
be
the
better
perswaded
;
let
vs
consider
the
signification
of
the
worde
,
as
it
is
commonly
vsed
by
[
d
](A15738-e36920-b)
d
Ioh.
3.
19.
20.
21.
this
writer
.
This
is
condemnation
,
that
light
is
come
into
the
world
,
and
men
loued
darknesse
rather
then
light
.
So
in
the
two
next
verses
.
What
is
this
light
?
not
naturall
reason
,
nor
any
knowledge
obteined
by
it
;
but
the
mysterie
of
redemption
;
which
carnall
men
cannot
fancie
,
because
it
ouerthrowes
all
opinion
of
any
goodnes
in
man
.
Let
vs
goe
forward
.
Iohn
(
saith
[
e
](A15738-e36950-b)
e
Chap.
5.
35.
Christ
)
was
a
burning
,
and
a
shining
candle
.
Not
for
any
extraordinary
knowledge
in
humane
learning
,
whereof
he
was
vtterly
voide
,
as
his
bringing
vp
shews
;
but
for
his
innocent
life
&
preaching
of
the
Messiah
,
of
whom
(
as
[
f
](A15738-e36970-b)
f
Chap.
1.
7.
our
Euangelist
saith
)
he
came
to
beare
witnesse
:
and
that
was
the
light
,
wherein
,
as
it
followeth
,
[
g
](A15738-e37000-b)
g
Chap.
5.
35.
the
Iewes
for
a
season
would
haue
reioic●d
;
namely
in
taking
him
for
the
promised
seed
sent
from
heauen
,
for
their
deliuerance
,
[
h
](A15738-e37020-b)
h
Chap.
1.
19.
as
it
appeareth
in
this
first
chapter
.
I
am
the
light
of
the
world
saith
our
Sauiour
.
As
long
as
I
Chap
8.
12.
am
in
the
world
,
I
am
the
light
of
the
world
.
What
?
To
shew
[
k
](A15738-e37080-b)
k
Chap.
9.
5.
them
the
way
to
the
wisdome
of
this
world
?
No
such
matter
.
The
things
,
that
our
Sauiour
declared
,
[
l
](A15738-e37090-b)
l
Luk.
10.
21.
were
hid
from
the
wise
,
and
men
of
vnderstanding
,
and
reuealed
to
the
simple
,
that
had
no
learning
.
I
will
not
weary
you
too
much
with
turning
your
books
,
or
stuffing
your
memories
:
looke
ouer
the
whole
Gospell
,
&
the
Epistles
of
this
Euangelist
,
&
Apostle
,
at
your
leasure
;
you
shal
neuer
find
the
word
otherwise
vsed
,
vnless
perhaps
once
or
twice
,
for
the
outward
light
of
the
sunne
,
or
a
torch
,
or
candle
.
Whom
may
not
these
obseruations
suffice
?
If
need
be
,
there
is
yet
more
proofe
left
,
and
somwhat
more
direct
,
if
any
thing
can
be
more
direct
,
to
the
place
in
question
.
For
Saint
Iohn
proceeds
to
expound
that
,
he
had
said
,
of
the
light
,
Iohn
the
Baptist
came
to
beare
witnesse
of
the
light
He
came
for
a
witnesse
,
to
beare
witnesse
of
the
light
,
that
all
men
through
him
might
beleeue
.
Beleeue
what
?
[
n
](A15738-e37160-b)
n
Chap.
12.
1●
While
yee
haue
light
,
beleeue
in
the
light
,
that
yee
may
bee
the
children
of
the
light
.
Is
it
not
as
cleere
as
the
sunne-shi●e
,
that
the
light
Saint
Iohn
speakes
of
,
is
neither
the
sunne
nor
naturall
reason
;
but
more
excellent
,
and
glorious
then
either
of
these
in
their
greatest
height
and
perfection
?
Shall
I
goe
yet
one
step
furder
?
Follow
me
,
I
pray
you
a
little
way
,
and
I
shall
bring
you
,
where
you
may
rest
your selues
after
this
long
trauell
.
Where
may
that
be
?
but
in
the
same
signification
of
light
,
which
before
,
I
gaue
in
particular
of
the
life
,
that
was
affirmed
to
be
in
Christ
.
The
life
of
grace
or
sanctification
,
which
is
the
fountaine
of
holines
in
vs
,
appears
euidently
in
the
light
of
our
conuersation
.
God
is
light
,
and
in
him
is
no
darknes
.
If
wee
say
that
wee
haue
fellowship
with
him
,
and
walke
in
darknes
,
wee
lye
,
and
doe
not
truely
.
But
if
we
walk
in
the
light
as
hee
is
in
the
light
,
wee
haue
fellowship
one
with
an
other
,
and
the
bloud
of
IESVS
CHRIST
his
Sonne
cleanseth
vs
from
all
our
sinnes
.
Would
you
see
thi
more
particularly
?
For
the
enlightning
of
the
vnderstanding
,
call
to
mind
that
the
Apostle
Saint
Paul
,
labouring
to
draw
the
Heathen
out
of
their
ignorance
,
to
the
knowledge
of
GOD
to
their
saluation
,
tells
them
that
hee
was
sent
to
open
their
eyes
,
that
they
may
turne
from
darknesse
to
light
.
The
reforming
of
the
flection
is
signified
by
the
same
kinde
of
speech
.
Yee
were
once
darknesse
,
but
are
now
light
in
the
Lord
:
Walk
as
the
children
of
light
.
So
is
the
out
ward
conuersation
also
.
The
night
is
past
,
and
the
days
is
at
band
:
Let
vs
therefore
cast
away
the
workes
of
darknesse
,
and
put
vpon
vs
the
armour
of
life
:
So
that
wee
walke
honestly
as
in
the
day
:
not
in
gluttonie
and
drunkennesse
,
neither
in
Chambering
and
wantonnesse
,
nor
in
strife
and
enuying
.
But
eut
you
on
the
Lord
Iesus
Christ
,
and
take
no
thought
for
the
slesh
,
to
fullfill
the
Iusts
thereof
.
I
confesse
,
the
life
of
glory
in
heauen
is
not
so
plainely
exprest
by
the
name
of
light
;
yet
both
God
is
said
to
dwell
in
light
,
which
no
man
may
come
vnto
:
and
the
place
of
torment
is
called
darknesse
;
whereby
wee
are
giuen
to
vnderstand
,
that
the
contrarie
to
is
light
,
and
brightnes
.
The
children
of
the
kingdome
shall
be
cast
out
into
vtter
darknesse
.
They
are
wandring
to
whom
is
reserued
the
blacknesse
of
darknesse
for
euer
.
Which
being
granted
,
we
may
by
it
discerne
,
why
it
is
called
the
light
of
men
;
which
was
the
second
thing
to
bee
considered
in
this
point
.
They
,
that
by
light
vnderstand
are
east
downe
into
hell
,
and
deliuered
into
chaines
of
darkenesse
,
to
bee
kept
vnto
damnation
,
namely
vnto
the
iudgement
of
the
great
day
.
To
Abraham
,
and
his
seed
were
the
promises
made
.
Not
to
the
Angels
.
For
he
in
no
sort
tooke
the
Angels
,
but
he
tooke
the
seede
of
Abraham
.
Therefore
is
he
called
the
light
of
men
,
not
of
Angels
,
nor
any
other
creatures
,
who
haue
no
need
,
or
no
part
of
the
spirituall
life
,
and
light
,
which
is
by
,
and
in
him
.
Looke
not
,
that
I
should
magnifie
the
mercy
of
God
toward
mankind
,
in
this
respect
;
or
so
much
as
put
you
in
minde
,
how
infinitely
wee
are
all
beholding
to
his
Maiestie
,
for
so
vnspeakeable
,
and
vndeserued
a
fauour
.
Of
that
in
due
place
:
as
yet
wee
haue
but
searched
out
the
true
sense
of
the
words
.
From
which
,
I
passe
now
to
deliuer
the
Euangelists
meaning
,
conteined
in
them
.
And
that
life
was
the
light
of
men
.
What
is
it
,
that
the
holy
Ghost
would
teach
vs
,
by
this
kinde
of
speech
?
Doubtless
,
either
hee
sets
out
the
benefits
,
wee
reape
by
our
Sauiour
,
in
an
other
particular
;
or
els
he
intends
to
shew
vs
,
how
we
come
to
the
obteyning
of
them
.
I
will
speake
shortly
of
both
.
Life
is
the
chiefest
of
all
outward
blessings
;
as
vpon
which
all
the
rest
so
farre
depend
,
that
without
it
,
they
cease
to
bee
,
What
doth
any
man
injoy
in
this
world
apperteining
to
his
beeing
,
or
well
beeing
here
,
which
receiues
not
end
with
this
present
life
?
Health
,
wealth
,
friends
,
beauty
,
wisdome
,
learning
,
valour
,
and
whatsoeuer
els
belongeth
to
the
comfort
,
or
ornament
of
man
,
in
this
world
,
is
bounded
on
euery
side
with
the
limits
of
this
naturall
life
.
Therefore
is
the
commandement
of
not
killing
set
in
the
first
place
,
of
all
matters
that
concerne
ordinarie
men
;
because
hee
,
that
taketh
away
life
,
spoiles
a
man
at
one
stroke
,
of
all
things
appeartaining
to
this
present
world
.
Yet
many
a
man
enjoyeth
life
,
who
hath
little
ioy
of
any
thing
in
life
;
and
to
speake
according
to
the
point
in
hand
,
who
lackes
a
chiefe
comfort
of
life
,
the
sight
either
of
bodie
,
or
of
minde
,
or
of
both
.
Therefore
although
the
Euangelist
had
told
vs
before
,
that
life
was
in
CHRIST
,
then
which
nothing
is
more
excellent
:
yet
hee
truely
conceiued
,
that
a
farther
benefit
might
be
added
,
namely
light
.
So
doth
our
Sauiour
sometimes
speake
of
himselfe
,
heaping
vp
as
it
were
one
bounty
vpon
an
other
,
and
setting
forth
in
diuers
similitudes
,
the
blessings
wee
receiue
by
beleefe
in
him
.
I
am
the
way
,
the
truth
,
and
the
life
.
And
in
one
place
,
to
amplifie
I
am
the
light
of
the
world
:
hee
,
that
followeth
It
is
much
to
haue
light
,
whereby
a
man
may
bee
guided
in
his
ordinarie
course
of
trauarle
;
and
hee
that
wants
it
,
wandring
in
the
night
,
is
in
the
danger
of
stumbling
,
Which
may
reasonably
bee
thus
deliuered
;
that
the
Euangelist
,
in
these
words
,
giues
vs
to
vnderstand
,
that
the
life
,
which
hee
said
was
in
CHRIST
,
is
conueyed
to
men
,
by
a
certaine
inlightning
of
them
,
with
the
sauing
knowledge
of
GOD
in
CHRIST
.
As
if
hee
should
haue
said
,
Whereas
all
men
naturally
are
dead
in
sinne
,
and
by
reason
of
sinne
,
liable
to
eternall
damnation
;
and
also
are
farder
ouerwhelmed
with
the
mist
of
ignorance
in
darknesse
,
that
they
cannot
discerne
of
the
way
,
that
leads
to
true
happiness
;
He
that
first
created
the
world
,
and
all
therein
of
nothing
,
hath
taken
a
second
paines
to
reuiue
them
,
that
are
voide
of
life
,
and
to
inlighten
them
,
which
are
couered
with
darknesse
;
that
as
hee
hath
prouided
meanes
of
life
for
them
:
so
they
may
see
,
what
those
meanes
are
,
and
seeing
attaine
vnto
them
.
So
that
whatsoeuer
may
bee
needefull
to
the
obtaining
of
euerlasting
life
;
all
that
,
our
Sauiour
hath
gratiously
,
a●d
bountifully
prouided
.
Art
thou
dead
?
In
him
is
life
.
Art
thou
ignorant
that
thou
canst
not
descerne
of
the
way
to
life
?
That
life
,
which
is
in
him
,
is
the
light
of
men
.
If
hee
had
not
brought
the
former
,
it
would
neuer
haue
come
.
If
he
had
brought
it
,
and
not
seconded
that
faucur
with
a
farder
kindnes
,
to
make
vs
see
our
owne
death
,
and
life
in
him
,
all
had
bin
to
no
purpose
.
For
who
will
seeke
for
that
,
whereof
(
in
his
owne
conceit
)
he
hath
no
neede
,
not
vse
?
who
will
spend
his
time
about
the
seeking
of
that
,
which
he
hath
no
po●sibility
to
find
,
or
ghesse
at
?
Therefore
although
the
maine
blessing
,
&
end
of
all
,
be
life
in
Chr.
yet
the
discouering
of
this
life
is
so
necessary
that
without
it
we
should
be
neuer
a
whit
the
better
for
the
other
,
than
we
are
for
those
riches
,
&
tresurs
,
which
are
hid
in
the
fardest
parts
of
the
world
,
vnseen
,
&
vnknown
to
vs
.
Hence
it
is
,
that
our
Euangelist
addes
light
to
life
;
following
the
example
of
his
Lord
,
and
maister
,
who
makes
so
often
,
and
so
honorable
mention
of
the
light
.
This
is
condemnation
,
that
light
is
come
into
the
world
,
&
men
loued
darknes
better
then
light
.
Marke
,
I
beseech
you
:
the
refusall
of
the
light
is
the
great
cause
of
damnation
to
the
world
.
Therefore
doth
he
exhort
them
,
To
belecue
in
the
light
,
while
they
haue
the
light
.
And
least
this
same
light
should
seeme
vnto
them
a
matter
of
small
account
,
hee
tells
them
,
both
that
he
himselfe
is
the
light
,
and
that
they
shall
not
alwaies
haue
it
shining
to
them
,
as
they
had
then
,
when
perswaded
them
to
make
a
right
vse
of
it
.
I
am
(
saith
he
)
the
light
of
the
world
;
he
that
followeth
mee
,
shall
not
walke
in
darknes
,
but
shall
haue
the
light
of
life
:
As
long
as
I
am
in
the
world
,
I
am
the
light
of
the
world
:
walk
while
yee
haue
light
;
least
the
darknes
come
vpon
you
.
For
hee
that
walketh
in
the
darke
,
knoweth
not
whither
he
goeth
.
Whom
you
ignorantly
worship
,
him
I
shew
vnto
you
.
But
they
loued
darknes
better
then
light
,
and
so
came
not
to
life
.
Now
,
that
wee
may
not
bee
guiltie
of
the
same
sinne
,
and
fall
into
the
same
damnation
;
Let
vs
stirre
vp
our
dead
hearts
,
by
the
consideration
of
the
doctrine
herein
deliuered
.
That
life
was
the
light
of
men
:
that
is
,
according
to
the
former
exposition
;
The
same
worde
or
Messiah
,
that
is
the
autor
of
life
,
is
also
the
fountaine
of
light
vnto
vs
.
Without
life
,
what
are
wee
but
dead
carkasses
?
without
light
,
what
are
we
but
blind
beetles
?
Light
without
life
can
no
more
quicken
vs
,
then
the
fish
in
the
sea
,
or
the
beasts
in
the
forrest
nourish
vs
.
Life
without
light
can
no
more
guide
vs
to
happiness
,
then
a
good
appetite
without
meate
feede
vs
.
If
either
faile
,
neither
auailes
.
But
if
that
life
be
the
light
of
men
;
both
the
end
and
the
way
are
ready
for
vs
,
and
open
to
vs
.
Refine
thy
thoughts
,
to
meditate
on
so
high
a
fauour
.
Inlarge
thy
heart
,
to
conceiue
so
great
a
kindness
.
Was
it
not
enough
for
IESVS
CHRIST
to
bring
life
into
the
world
,
but
that
hee
must
also
light
vs
the
way
to
finde
it
?
Had
it
not
bin
more
then
extraordinary
loue
,
to
lay
it
before
vs
,
though
hee
had
not
as
it
were
thrust
,
and
forced
it
vpon
vs
?
Must
hee
giue
thee
both
meate
to
feede
thee
,
and
stomack
to
eat
it
?
O
incredible
fauour
!
O
more
then
admirable
kindness
!
Hee
offers
thee
life
.
Thou
neither
regardest
it
,
nor
seest
it
.
I
would
we
did
not
turne
away
our
faces
from
it
.
He
opens
thine
eyes
,
and
makes
thee
see
it
.
Wilt
thou
shut
them
againe
,
and
bee
wilfully
blind
?
S●y
not
in
thy
wretched
vnthankfull
heart
;
Who
will
shew
me
the
way
to
life
?
Behold
,
the
autor
of
life
spreads
the
beames
of
light
round
about
thee
.
The
darknes
is
great
,
and
thick
;
but
the
light
doth
pearce
,
and
scatter
it
.
There
is
nothing
wanting
but
a
willingnes
to
see
.
What
if
it
were
farre
off
,
that
it
could
hardly
bee
discerned
?
Couldest
thou
reasonably
excuse
thy selfe
,
by
a
feare
of
ouer-strayning
thy
sight
?
It
is
life
thou
lookest
at
.
If
thou
shouldest
breake
thine
eye-strings
with
thy
earnestness
in
looking
,
would
any
man
say
,
it
was
not
worth
the
venturing
?
It
is
better
to
goe
blind
into
heauen
,
then
hauing
full
sight
of
both
eyes
to
be
cast
into
hell
fire
.
I
was
purposed
to
haue
spent
this
exhortation
in
kindling
,
or
inflaming
our
affection
if
I
could
,
with
the
loue
of
him
,
that
hath
so
carefully
,
gratiously
,
and
bountifully
prouided
for
vs
:
and
must
I
bee
faine
to
bestow
my
time
,
and
paines
in
perswading
you
to
accept
of
so
rare
a
courtesie
?
But
what
say
I
curtesie
?
Kindnes
,
fauour
,
loue
,
the
most
affectionate
,
and
forcible
words
,
that
can
be
deuised
,
are
too
cold
,
and
weake
,
to
signifie
,
I
will
not
say
to
expresse
such
vnspeakable
bounty
.
But
let
vs
make
as
light
reckoning
as
possibly
we
can
,
of
being
inlightened
.
Let
vs
account
it
a
small
fauour
to
see
,
that
wee
are
guided
in
the
way
to
happiness
.
Let
vs
despise
the
pleasure
we
may
take
,
by
knowing
what
wee
haue
escap't
,
and
what
wee
shall
come
too
.
At
the
least
,
though
we
care
not
to
know
our
happiness
,
ver
let
vs
not
bee
so
senseless
,
as
not
to
care
whether
we
be
hap●ie
,
or
no.
The
life
,
which
we
can
not
choose
but
desire
,
is
not
found
,
but
by
the
light
,
which
we
looke
not
after
.
He
that
walkes
in
the
darke
knowes
not
whither
he
If
a
man
walke
in
the
night
(
saith
our
Sauiour
)
hee
stumbleth
.
Well
,
let
all
this
bee
nothing
;
though
hee
can
be
no
wise
man
,
that
will
beare
such
an
aduenture
,
when
he
need
not
:
But
let
it
(
as
I
said
)
be
nothing
.
It
is
somthing
to
lose
or
misse
of
felicitie
,
and
life
;
howsoeuer
the
danger
of
losing
,
or
missing
it
may
be
thought
a
matter
of
small
importance
.
So
a
man
haue
it
at
the
last
,
it
skills
not
perhaps
how
hardly
,
or
slowly
he
come
by
it
.
Be
it
so
.
But
what
if
it
will
not
bee
had
at
all
,
without
light
?
While
ye
haue
light
,
beleeue
in
the
light
,
that
ye
may
be
the
children
of
the
light
.
Marke
ye
what
he
saies
,
that
hath
life
in
him
?
Ye
must
be
children
of
the
light
,
by
beleeuing
in
the
light
;
how
shall
that
bee
,
if
yee
despise
the
light
?
Would
you
attaine
to
life
?
Take
the
light
with
you
,
that
may
shew
you
where
it
is
,
The
first
step
to
life
,
is
turning
from
darknes
to
light
.
The
Lord
sends
the
Apostle
Paul
to
the
Gē●ils
,
that
by
his
ministery
they
may
be
brought
●o
life
.
How
is
the
course
of
this
work
described
?
He
must
open
their
eies
,
that
they
may
turne
from
darknes
to
light
,
&
from
the
power
of
Satan
to
God
.
While
we
are
in
darkness
,
we
are
also
in
the
power
of
Satan
;
when
we
approche
to
God
,
we
come
out
of
darknes
.
After
that
,
followes
forgiuenes
of
sinnes
;
that
is
,
life
in
this
world
,
and
in
heritance
among
them
,
which
are
sanctisied
by
faith
in
Christ
;
that
is
,
glory
in
the
world
to
come
.
Knowledge
enters
vs
into
the
way
of
life
;
faith
settles
our
steps
in
it
,
that
we
neither
turne
aside
out
of
it
,
nor
run
backward
,
whence
we
came
.
He
,
that
neuer
sets
foote
in
the
way
,
can
not
goe
forward
in
it
.
He
,
that
knowes
not
,
what
is
to
be
beleeued
,
can
not
beleeue
.
Let
a
man
runne
neuer
so
hard
,
if
he
be
out
of
the
race
,
he
shall
neuer
come
to
the
gole
,
Look
vpon
the
Apostle
That
life
is
the
light
of
men
.
Giue
me
leaue
now
,
after
long
time
of
error
,
to
aduise
with
thee
of
that
,
which
thou
shouldest
haue
bin
fully
resolvd
of
,
a
gret
while
since
.
Thou
saist
,
the
life
that
is
in
Christ
hath
quickened
thee
.
Thou
art
questionless
inlightened
.
Shall
I
make
bold
to
aske
thee
a
●ew
questions
,
concerning
the
mysterie
of
thy
redemption
;
the
roote
,
whereon
the
life
,
thou
talkest
of
,
groweth
?
Wilt
thou
not
abide
to
be
questioned
with
of
these
points
?
Heare
me
a
little
;
I
doe
it
not
to
appose
thee
,
but
to
instruct
thee
.
At
the
least
,
if
thou
wilt
not
answere
mee
,
yet
giue
mee
the
hearing
,
while
I
open
this
great
secret
vnto
thee
.
Not
that
neither
?
Shall
thy
pleasure
lull
thee
a
sleepe
,
that
thou
canst
not
heare
?
Shall
thy
profit
carry
thee
away
,
that
thou
wilt
not
see
?
I
were
as
good
hold
my
peace
,
as
speake
,
and
not
bee
heard
.
All
men
are
willing
,
and
ready
to
conser
of
that
,
whereof
they
haue
skill
,
and
experience
.
Thou
canst
not
doe
a
souldiour
a
greater
pleasure
,
then
to
put
him
into
some
discourse
of
warre
.
How
gladly
doth
a
Mariner
take
occasion
to
intreat
of
nauigation
?
So
all
professions
,
and
trades
,
easily
fall
into
speech
of
that
,
wherein
they
haue
best
knowledge
.
Onely
in
the
profession
of
christianitie
,
the
case
is
otherwise
.
You
shall
finde
many
a
one
,
(
I
would
I
might
not
truely
say
very
many
,
I
am
sure
I
may
say
ouer
many
)
that
can
not
indure
to
speake
themselues
,
or
heare
other
men
enter
into
any
discourse
of
life
in
CHRIST
.
Tell
me
I
pray
you
,
what
is
the
reason
,
why
other
sorts
of
professions
are
so
forward
in
talking
of
their
artes
,
and
trades
?
Is
it
not
because
they
make
account
they
haue
some
good
skill
in
them
?
Could
Christians
be
so
backward
to
reason
of
matters
touching
their
saluation
,
but
that
they
are
priuie
to
their
owne
ignorance
in
such
cases
?
Shall
a
smith
,
or
a
shoomaker
,
delight
to
speake
of
his
craft
,
because
he
is
skilfull
in
it
?
and
shal
we
hold
off
,
and
shunne
speech
of
our
glorious
redemption
,
because
;
but
I
will
say
no
more
for
very
shame
of
the
world
.
It
were
not
possible
we
should
auoide
such
communication
,
if
we
knewe
how
to
carry
our selues
in
it
,
without
bewraying
our
ignorance
.
How
then
stands
the
case
with
vs
?
Are
wee
not
inlightened
?
Then
are
we
not
quickened
.
If
wee
bee
in
darkenesse
,
we
are
in
death
too
.
This
,
this
(
it
is
be
feared
)
is
the
case
of
many
of
vs
.
There
is
no
life
in
vs
,
because
there
is
no
light
in
vs
:
With
this
light
wee
may
search
our
hearts
,
and
discerne
,
whether
we
be
indeede
aliue
,
or
dead
,
What
know
I
,
concerning
mine
owne
naturall
estate
?
What
haue
I
learned
of
my
first
transgression
in
Adam
?
What
feeling
am
I
come
to
of
the
horrible
corruption
,
where
with
my
soule
,
and
body
are
defiled
?
What
vnderstand
I
of
Iesus
Christs
natures
,
and
offices
?
Haue
I
considered
the
infiniteness
of
the
loue
of
God
,
in
sending
his
owne
,
and
onely
sonne
to
be
my
sauiour
?
Am
I
well
instructed
in
the
doctrine
of
his
sufferings
?
Is
the
value
of
his
inualuable
sacrifice
magnified
by
me
,
though
not
comprehended
?
Let
me
yet
come
a
little
neerer
.
How
many
are
there
that
do
not
so
much
,
as
know
what
Iesus
Christ
was
?
what
it
is
to
bee
iustified
;
what
it
is
to
beleeue
?
We
are
buried
in
the
darknesse
of
death
;
hauing
nothing
in
vs
,
but
the
bare
conceipt
of
life
.
I
appeale
to
thine
owne
soule
,
whosoeuer
thou
art
,
that
wouldest
be
saued
:
I
desire
thee
not
to
let
mee
see
the
light
,
that
is
in
thee
,
but
to
looke
into
thine
owne
heart
,
whether
there
be
any
there
,
or
no.
The
triall
is
betwixt
God
,
and
thee
.
It
is
in
vaine
to
say
,
thou
art
inlightened
.
For
he
knows
,
what
is
in
thee
,
better
then
thou
doost
thy selfe
.
And
there
is
no
greater
argument
of
thy
blindnesse
,
then
that
thou
doost
not
see
it
.
He
,
that
begins
to
see
,
perceiues
hee
wants
a
great
deale
of
seeing
perfectly
.
But
he
,
that
was
borne
blind
,
and
continues
so
,
knows
not
that
there
is
any
such
thing
as
sight
to
bee
had
,
but
onely
as
hee
heares
other
men
talke
of
it
:
Such
is
the
estate
of
many
professed
Christians
.
They
haue
heard
I
know
not
what
rumours
of
Adam
,
and
his
fall
;
of
CHRIST
,
and
his
death
,
and
such
other
matters
:
But
they
know
no
one
point
,
or
other
,
soundly
;
and
throughly
,
either
to
their
humiliation
,
or
consolation
.
And
yet
(
for
I
must
repeate
it
againe
,
and
often
)
without
light
,
there
is
no
life
,
to
be
had
in
Iesus
Christ
.
How
long
,
then
will
you
wander
in
darknesse
?
When
will
you
approche
to
life
?
Let
it
suffice
vs
,
that
we
haue
hitherto
continued
in
ignorance
:
yet
the
light
shines
vnto
vs
.
Who
can
tell
how
soone
the
Lord
will
bee
weary
of
waiting
on
vs
,
and
holding
out
the
light
of
saluation
to
them
,
that
will
not
see
?
Deceiue
not
your
owne
selues
with
a
vaine
hope
of
life
,
as
if
it
could
be
seized
on
,
by
groping
in
the
darke
.
Be
not
wanting
to
your selues
,
and
assuredly
yee
shall
be
saued
.
Christ
Iesus
hath
prouided
life
sor
you
.
The
same
Christ
Iesus
is
ready
to
shew
you
the
way
to
it
;
nay
,
hath
shewed
it
to
you
already
,
if
you
would
haue
vouchsaf't
to
looke
toward
it
.
And
because
you
are
not
blind
onely
,
but
dead
also
,
he
hath
sent
vs
his
seruants
,
and
ministers
,
to
call
vpon
you
,
to
cry
out
vnto
you
,
to
intreat
you
,
that
you
would
open
your
eies
,
and
see
the
light
.
It
lies
shining
vpon
your
eie-liddes
;
do
but
lift
them
vp
,
and
it
will
enter
.
What
shall
you
lose
by
receiuing
sight
?
What
will
it
hurt
you
to
be
saued
?
Is
any
man
so
hardly
intreated
to
his
owne
good
?
You
shall
not
trauaile
alone
,
in
the
way
to
life
.
Behold
heere
is
company
on
euery
side
.
I
,
and
my
brethren
the
Ministers
will
carry
the
light
before
you
;
do
but
follow
it
,
and
the
light
will
bring
you
to
life
.
If
any
man
,
for
all
this
,
will
roust
in
darknesse
;
though
hee
refuse
to
see
the
light
,
yet
shall
that
discouer
him
both
to
God
and
men
.
Art
thou
not
ashamed
to
know
,
that
so
many
see
thy
blindnesse
?
Art
thou
not
affraid
,
that
the
Lord
himselfe
will
cast
thee
into
eternall
darknesse
,
since
thou
takest
no
pleasure
in
light
?
Rowse
vp
thy selfe
,
and
shake
off
this
drowsinesse
,
that
CHRIST
IESVS
may
giue
thee
light
.
If
thou
wilt
not
,
neuer
presse
into
this
,
and
the
like
places
.
God
is
not
deceiued
.
Thou
makest
a
shew
of
loue
to
the
light
,
when
thou
comest
hither
,
where
it
shines
.
Is
thy
sight
dim
?
The
light
will
cleere
it
.
Hast
thou
no
sight
at
all
?
The
light
will
giue
thee
eies
to
see
withall
.
The
light
of
the
sunne
appeares
not
,
but
where
there
are
eies
alreadie
,
and
those
open
too
.
But
the
light
of
life
which
is
in
CHRIST
,
makes
eies
where
it
is
desired
,
and
causeth
life
in
all
,
that
are
willing
to
haue
it
.
Whereof
if
any
man
doubt
,
let
our
Euangelist
resolue
him
:
who
,
proceeding
to
shew
vs
the
effect
of
the
light
,
tells
vs
,
that
it
shines
in
darknesse
;
as
it
were
offring
it selfe
to
disperse
,
and
scatter
whatsoeuer
hindereth
or
staieth
our
full
inlightning
.
For
though
it
follow
in
the
later
part
of
the
verse
,
that
the
darknesse
comprehends
it
not
:
Yet
the
force
of
the
light
appeares
in
some
,
who
by
it
attaine
to
knowledge
,
and
saluation
.
But
this
belongs
to
an
other
place
and
discourse
:
let
vs
go
forward
in
our
exposition
.
Wherein
we
are
first
to
consider
the
words
,
then
to
deliuer
the
sense
.
The
words
are
not
so
doubtfull
in
themselues
as
the
varietie
of
interpretations
hath
made
them
:
which
indeede
is
so
great
,
that
if
I
should
handle
them
at
large
,
both
you
and
I
should
be
sooner
wearied
,
then
edified
.
I
will
therefore
content
my selfe
with
some
little
speech
concerning
the
diuersitie
of
the
expositions
.
And
therein
first
wee
must
see
what
light
it
is
,
the
Euangelist
speakes
of
:
then
what
hee
saies
of
it
;
that
it
shineth
in
darknes
.
By
light
,
generallie
CHRIST
,
or
his
doctrine
,
or
both
,
are
thought
to
bee
signified
.
The
variety
of
opinions
principallie
consists
in
the
diuers
respects
in
which
hee
may
bee
conceiued
to
bee
spoken
of
.
All
which
may
bee
referred
to
these
two
heads
;
his
diuine
Nature
,
or
his
Person
.
And
so
much
of
these
respects
in
generall
:
the
particulars
I
must
needs
reserue
,
till
I
haue
shewed
what
is
meant
by
darknes
,
and
not
comprehending
;
for
without
the
knowledge
of
them
,
this
cannot
be
vnderstood
.
In
the
meane
while
.
wee
may
easily
ghesse
at
the
Euangelists
meaning
if
wee
assure
our selues
,
as
there
is
good
cause
wee
should
,
that
the
light
here
is
all
one
,
with
that
in
the
former
verse
.
Whereof
who
can
reasonably
make
any
doubt
?
Hath
not
the
Euangelist
held
the
same
course
before
?
One
and
the
same
worde
was
in
the
beginning
,
was
God
,
was
with
God
.
By
the
same
word
,
were
all
things
made
:
nothing
was
made
without
him
.
In
him
was
life
:
and
that
life
,
which
was
in
him
,
was
the
light
of
men
.
And
the
light
shineth
.
What
light
,
but
that
which
he
named
,
in
the
clause
before
?
Now
,
that
both
the
person
and
the
doctrine
may
well
bee
vnderstood
,
by
this
light
;
it
is
cleare
by
that
,
which
our
Sauiour
often
saith
of
himselfe
in
this
Gospell●
I
am
the
light
of
the
world
.
I
am
come
a
light
into
the
world
.
And
that
this
belongs
to
his
person
,
it
is
manifest
,
because
he
restraines
this
light
to
his
continuance
in
the
world
.
While
I
am
in
the
world
,
I
am
the
light
of
the
world
.
walk
while
yee
haue
the
light
;
while
ye
haue
the
light
,
beleeue
in
the
but
that
Iesus
was
the
Lambe
of
God
that
takes
away
the
sinnes
of
the
world
?
That
hee
was
the
Messiah
,
whome
the
father
had
sent
?
Therefore
doth
hee
as
it
were
point
him
out
:
Iohn
seeth
Iesus
comming
vnto
him
;
and
saith
:
Behold
the
Lambe
of
God
.
And
he
beheld
IESVS
walking
by
and
said
;
Behold
the
Lamb
of
God
.
What
should
I
vse
many
words
?
It
not
his
person
signified
,
when
Saint
Iohn
saith
,
In
him
was
Light
is
come
into
the
world
(
saith
and
men
loued
darknesse
,
more
then
light
.
What
light
?
Namely
,
the
true
knowledge
of
saluation
;
whereof
our
Sauiour
had
discoursed
before
to
Nicodemus
,
not
without
his
wonder
,
and
astonishment
.
How
can
a
man
be
borne
which
is
olde
?
sayd
Nicodemus
,
when
Christ
preached
to
him
of
regeneration
by
water
,
and
the
spirit
,
without
which
,
no
man
can
enter
into
heauen
.
Afterward
,
when
he
labord
to
instruct
him
,
in
the
knowledge
of
his
corrupt
naturall
estate
,
and
shewd
him
,
that
the
spirit
inlightens
whome
hee
pleaseth
,
as
the
winde
blowes
where
it
list
;
How
can
these
things
be
?
sayd
Nicodemus
.
Christ
the
light
of
the
world
,
while
he
was
in
the
world
;
because
This
being
thus
conceiued
,
it
is
no
hard
matter
to
knowe
,
what
is
ment
by
shining
.
What
else
,
shewing
and
manifesting
it selfe
,
so
that
they
which
wil
may
see
it
,
and
by
it
see
the
way
to
euerlasting
life
:
No
man
lighteth
a
candle
to
put
it
vnder
a
bushel
,
but
to
set
it
on
a
Candlesticke
,
that
it
may
giue
light
to
all
,
that
are
in
the
house
.
Let
your
light
so
shine
before
men
(
saith
our
Sauiour
,
applying
the
former
similitude
)
that
they
may
see
your
good
workes
.
And
the
darknesse
comprehended
it
not
.
Is
not
this
contrary
to
the
former
?
If
the
light
shine
,
so
that
it
inlighten
the
darknesse
,
how
can
it
bee
said
,
that
the
darknesse
doth
not
comprehend
it
?
For
it
will
appeare
anone
,
that
by
not
comprehending
,
not
acknowledging
,
or
not
receiuing
the
light
,
is
signified
.
But
although
the
darknes
bee
not
cleered
and
made
bright
by
the
light
;
yet
the
light
it self
shineth
;
that
is
,
casteth
,
and
spreadeth
abroad
his
beams
.
Doth
not
the
Sun
shine
,
but
when
it
is
seene
?
Shines
it
not
vpon
the
blind
?
Euen
so
the
light
of
truth
glistereth
brightly
,
though
it
be
not
discernd
by
them
on
whom
it
fals
.
But
this
(
as
I
noted
before
)
is
easily
acknowledged
;
the
greatest
doubt
is
,
why
the
euangelist
changeth
his
manner
of
speech
,
and
speakes
of
the
present
time
;
The
light
shineth
.
We
haue
had
nothing
hitherto
,
but
of
the
time
past
.
The
word
was
in
the
beginning
,
was
with
God
,
was
God
;
were
made
,
was
made
,
was
life
;
was
light
;
All
of
that
,
which
is
past
,
according
to
the
ordinary
course
of
an
History
.
So
in
the
clause
,
that
followes
,
Comprehended
not
.
Only
heere
,
The
light
shineth
,
not
shined
.
That
our
Sauiours
continuall
inlightning
vs
from
heauen
is
not
signified
,
it
appeared
before
,
because
of
the
difference
betwixt
that
,
and
shining
.
Adde
thereto
,
that
if
Christ
inlighten
,
the
darknesse
is
inlightned
,
&
so
comprehends
the
light
.
But
the
Darknesse
sayth
our
Euangelist
did
not
comprehend
it
.
Shall
we
refer
it
to
the
whole
time
,
since
our
Sauiours
incarnation
?
Indeed
the
light
hath
shined
euer
since
,
and
doth
,
&
shal
shine
.
If
that
had
beene
the
meaning
,
it
had
been
fitter
to
haue
sayd
;
The
darknes
comprehendeth
prehendeth
it
not
,
then
comprehended
it
not
;
vnless
we
think
that
the
darknes
is
lesse
dark
now
then
it
was
,
when
the
Apostle
writ
this
Gospell
.
And
in
that
place
,
which
is
brought
to
proue
this
exposition
,
there
is
no
such
diuersitie
of
time
,
but
al
runs
alike
.
That
which
was
from
the
beginning
,
which
we
haue
heard
,
haue
seene
,
haue
looked
vpon
,
haue
handled
;
The
life
appeared
,
&
we
have
seene
it
.
We
shal
come
neerer
to
the
point
,
if
we
vnderstand
it
of
that
continua●
What
may
then
be
thereason
,
why
the
holy
ghost
speaketh
after
this
sort
?
The
light
shineth
.
It
seemes
to
mee
,
sauing
other
mens
better
iudgement
,
that
this
speech
concerns
the
generall
nature
of
the
light
,
to
which
the
sh●ning
of
our
Sauiour
,
&
his
doctrine
is
resembled
.
Al
men
know
that
light
properly
signifieth
that
by
which
wee
are
inabled
to
see
with
our
bodily
eyes
:
&
by
a
resemblance
thereunto
,
that
which
informeth
the
iudgement
.
&
instructeth
the
vnderstanding
,
is
called
by
the
same
name
,
whether
it
bee
done
by
naturall
,
or
supernatural
,
means
.
The
Euangelist
then
hauing
giuen
this
name
to
our
spiritual
inlightning
by
Christ
,
&
to
the
shining
of
that
supernatural
light
vpon
vs
,
speaks
in
these
words
of
light
in
general
,
as
if
the
should
haue
sayd
:
It
is
the
nature
of
al
light
to
shine
,
as
of
water
to
moysten
,
&
of
fire
to
burn
Therefore
doth
the
Sunne
continually
●end
foorth
his
beames
,
and
as
soone
shall
hee
cease
to
bee
,
as
to
shine
.
For
,
seeing
light
is
as
natural
to
him
,
as
reason
,
and
life
are
to
men
,
and
beastes
;
as
they
leaue
to
be
that
they
are
,
when
these
actions
haue
an
end
.
so
doth
the
sun
perish
.
whensoeuer
he
giues
ouer
shining
.
What
is
this
to
the
iupernaturall
light
,
which
comes
from
our
Sauiour
,
by
his
word
and
doctrine
?
may
some
men
say
,
I
will
tell
thee
.
The
holy
Ghost
will
haue
vs
by
this
former
part
of
the
similitude
,
to
gather
,
and
vnderstand
the
later
,
in
this
●ort
.
The
life
that
is
in
Christ
(
sayth
Saint
Iohn
)
is
that
,
which
inlightens
men
;
giuing
them
,
or
at
the
least
affording
,
&
offring
them
the
knowledge
of
their
blindnes
,
and
deadnes
,
and
of
light
,
and
life
to
bee
had
by
,
&
in
Christ
.
Now
it
is
well
knowne
,
that
the
light
,
according
to
the
nature
thereof
,
shines
in
darkenes
;
so
did
,
doth
,
and
will
,
this
supernaturall
light
,
alwayes
shewe
it selfe
to
them
,
that
looke
after
it
.
This
(
I
take
it
)
is
that
,
which
our
Euangelist
intendes
,
and
implyes
,
though
hee
expresse
it
not
.
Since
wee
perceiue
,
that
the
light
must
needes
shine
,
and
vnderstand
that
the
life
in
Christ
is
the
light
of
men
;
how
canne
wee
choose
but
conclude
,
that
certainely
the
light
did
shine
,
while
our
Sauiour
was
in
the
world
?
So
then
,
the
light
shineth
alwayes
by
nature
;
But
where
shineth
it
?
Surely
in
darkenes
.
For
there
is
no
vse
of
light
,
but
in
respect
of
darkenesse
:
and
wheresoeuer
any
light
shines
,
there
is
darknesse
,
without
that
light
,
naturally
,
and
ordinarily
.
What
darknesse
is
it
,
wherein
this
supernaturall
light
shineth
?
Questionlesse
,
a
darknesse
sutable
to
that
light
.
For
the
Sunne
in
his
greatest
brightnes
,
at
high
noone
in
summer
,
shines
not
to
the
soule
,
but
to
the
body
of
man
;
&
the
excellentest
knowledge
,
&
cleerest
light
of
reason
,
helps
nothing
to
the
inlightning
of
our
bodily
darknes
:
but
the
simplest
idiot
,
if
his
sight
be
good
,
wil
see
as
wel
,
as
the
wisest
man
in
the
world
,
if
he
haue
the
sun
light
.
This
then
must
be
layd
,
as
the
foundation
of
the
building
;
that
by
darknes
,
not
the
absence
of
naturall
light
,
but
the
want
of
spirituall
knowledge
is
signified
.
And
as
by
light
wee
vnderstand
the
person
of
the
Messiah
,
together
with
the
doctrine
hee
taught
,
concerning
our
spirituall
saluation
;
so
by
darkenesse
wee
must
in
like
sort
conceiue
the
ignorance
of
him
,
and
of
that
knowledge
,
which
hee
imparted
to
the
world
,
whereby
onely
euerlasting
life
can
bee
attained
to
.
What
then
is
this
darkenesse
,
wherein
the
light
shineth
?
what
else
,
but
the
blindness
of
men
,
by
which
they
are
vnable
to
see
,
and
knowe
,
what
belongs
to
their
eternall
saluation
;
the
infidelity
of
men
,
whereby
they
are
hindred
,
and
withheld
from
acknowledging
the
meanes
of
it
,
when
they
are
offred
?
Of
the
doctrine
anone
;
as
yet
I
am
in
search
for
the
meaning
of
the
word
.
Which
,
as
all
men
know
,
&
confesse
,
signifie●
properly
the
absence
of
this
outward
light
,
to
which
it
is
contrary
.
It
is
needless
to
proue
this
point
by
example
.
Take
one
for
all
,
in
the
beginning
of
the
scripture
.
Darkness
was
vpon
the
deep
.
And
God
sayd
,
Let
there
be
light
.
And
God
separated
the
light
from
the
darknesse
.
Wee
see
cleerely
,
what
darkenes
Moses
speakes
of
;
that
it
needes
not
my
exposition
.
From
hence
the
word
is
taken
,
and
applyed
,
to
note
out
the
punishment
of
sin
,
and
sin
it selfe
:
The
punishment
in
this
life
,
aduersity
&
affliction
.
He
hath
set
darknesse
in
my
pathes
,
sayth
Iob
;
If
they
look
vnto
the
earth
(
sayth
I
say
)
behold
darknes
,
and
sorrow
,
&
the
light
shall
be
darkened
in
their
skie
.
Darknes
is
without
comfort
,
and
affords
a
man
no
sight
of
any
meanes
for
his
deliuerance
.
Therefore
the
vse
of
the
word
reacheth
farther
;
euen
to
death
,
and
damnation
.
Before
I
goe
,
and
shall
not
returne
(
sayth
Iob
)
to
the
land
of
darknesse
,
and
shadow
of
death
,
Into
a
land
,
darke
as
darknes
it selfe
,
into
the
shadow
of
death
,
where
there
is
no
order
,
but
the
light
is
as
darkenesse
;
Of
damnation
our
Sauiour
often
speaketh
,
when
hee
names
,
casting
into
vtter
darknes
.
The
children
of
the
kingdome
shall
be
cast
out
into
vtter
darkenesse
.
Take
him
away
,
and
cast
him
into
vtter
darknes
.
This
,
Iude
calleth
the
blackenes
of
darknes
.
For
whom
,
is
reserued
the
blacknes
of
darkenes
for
euer
.
When
the
word
is
vsed
for
sinne
,
it
signifieth
either
the
ignorance
of
the
minde
,
and
vnderstanding
,
or
the
Thou
perswadest
thy selfe
(
sayth
the
Apostle
to
the
Iewes
)
that
thou
art
a
guide
of
the
blind
,
a
light
of
them
,
which
are
in
darknes
:
namely
in
ignorance
.
To
this
purpose
the
same
Apostle
sayth
of
the
Ephesians
,
before
they
had
been
taught
by
Their
cogitation
was
darkened
.
This
is
They
came
to
see
light
.
That
the
wickednes
of
our
heart
,
and
the
leudnes
of
our
actions
are
signified
by
the
same
word
,
it
may
Let
us
cast
away
the
works
of
darknes
,
and
let
us
put
on
the
armor
of
light
.
What
these
workes
of
darknes
are
,
the
Apostle
sheweth
in
the
next
verse
:
Gluttony
,
drunkennes
,
chambering
,
wantonness
,
strife
,
and
enuying
:
and
generally
in
the
verse
following
,
To
fulfill
the
Ver.
14.
Ephe.
5.
8.
lusts
of
the
flesh
.
In
this
respect
he
tels
the
Ephesians
,
that
they
were
once
darkenes
.
And
a
little
after
,
hee
forbids
them
to
haue
any
fellowship
with
the
vnfruitfull
workes
of
darknes
.
But
no
man
speakes
more
plainely
,
or
more
fully
to
this
purpose
then
S.
Iohn
himselfe
.
God
is
light
,
and
in
him
is
no
with
him
and
walke
in
darkenesse
,
wee
lye
,
and
do
not
truely
.
He
that
hateth
his
brother
,
is
in
darkenes
,
&
walketh
in
darknes
:
is
in
the
corruption
of
nature
,
&
behaues
himselfe
according
therunto
.
And
of
the
word
this
may
suffice
,
concerning
the
ordinary
vse
of
it
in
the
Scripture
.
For
this
place
,
wee
must
needes
take
it
generally
,
as
wee
did
light
,
and
so
apply
it
to
the
particular
in
hand
.
The
light
naturally
shines
in
darkenes
;
and
bodily
light
in
bodily
darkenesse
,
the
spirituall
in
spirituall
.
So
did
the
Messiah
shine
in
the
ignorance
,
and
wickednesse
of
men
.
So
did
the
doctrine
of
saluation
shew
it selfe
,
in
the
blindnesse
,
and
naughtinesse
of
the
world
.
The
former
point
of
the
natural
,
&
bodily
light
shining
in
darkenes
,
is
not
any
matter
of
diuinity
;
&
besides
so
well
knowne
to
children
,
that
it
were
lost
labour
to
say
any
thing
of
it
.
Let
vs
keepe
our selues
to
the
Euangelists
meaning
;
and
after
wee
haue
a
little
proued
the
doctrine
,
consider
the
matter
for
our
farther
instruction
,
and
edification
.
And
that
the
truth
may
the
rather
bee
acknowledged
,
let
vs
call
to
minde
,
that
the
Prophet
Isay
,
many
hundred
ye●res
before
,
gaue
notice
of
this
light
,
and
the
shining
thereof
:
and
not
of
the
shining
onely
,
but
also
of
a
farther
effect
,
the
inlightning
of
them
,
that
were
in
darkenesse
.
Let
vs
heare
himselfe
speake
.
The
people
,
that
walked
in
darkenesse
,
haue
seene
a
great
light
;
they
that
dwelt
in
the
Land
of
the
shadowe
of
death
,
vpon
them
hath
the
light
shined
.
My
warrant
to
expound
this
prophecy
,
of
the
light
,
in
the
ministery
of
our
Sauiour
Christ
,
is
from
the
authoritie
of
the
holy
Ghost
,
in
Saint
Mathewes
Gospell
.
Iesus
leauing
Nazareth
went
,
and
dwelt
in
Capernaum
,
which
is
neere
the
Sea
,
in
the
borders
of
Zabulon
,
&
the
Land
of
Nepthalyn
by
the
way
of
the
Sea
,
Galilee
of
the
Gentiles
;
The
people
which
sate
in
darkenesse
&c.
I
spake
of
this
before
in
expounding
the
words
:
the
naming
of
it
,
this
second
time
,
is
sufficient
.
Let
me
second
it
with
an
other
prophecy
out
of
the
new
Testament
.
Olde
Zacharie
,
the
Father
of
Saint
being
filled
with
the
holy
Ghost
,
foretold
this
shining
.
Through
the
tender
mercie
of
our
God
,
the
day-spring
Ver.
79.
(
sayth
hee
)
from
an
high
,
hath
visited
vs
;
to
giue
light
to
them
,
that
sit
in
darkenesse
,
and
in
the
shadow
of
death
,
and
to
guide
our
feet
into
the
way
of
peace
.
This
day
.
spring
,
Simeon
in
few
words
tearmeth
alight
to
bee
reuealed
to
the
of
Esay
,
as
by
the
testimony
of
Saint
Paul
:
Walke
not
(
sayth
he
to
the
Ephesians
,
turned
from
Gentilisme
)
as
other
Gentiles
walked
,
hauing
their
cogitation
darkened
,
and
being
strangers
from
the
life
of
God
,
through
the
ignorance
,
that
is
in
them
,
because
of
the
hardnesse
of
their
hart
:
But
the
brightnes
of
this
light
,
and
the
glorious
shining
thereof
,
is
no
where
more
cleerely
to
be
discernd
,
then
in
the
course
of
this
Gospell
:
wherein
so
many
secrets
of
God
,
of
the
Messiah
,
of
the
holy
spirit
,
and
comforter
,
of
freedome
from
sinne
,
of
deliuerance
from
damuation
,
and
of
euerlasting
life
are
set
foorth
,
&
commended
to
vs
.
The
doctrine
then
is
easie
,
and
certaine
;
that
our
Sa●iour
,
being
the
supernaturall
light
,
shined
to
the
world
,
and
shineth
still
,
and
euer
,
in
the
knowledge
of
eternall
saluation
.
Let
not
the
manner
of
speech
trouble
any
man
;
because
the
Euangelist
sayeth
,
that
The
light
shineth
in
darkenesse
.
You
will
aske
me
,
how
this
can
be
.
If
the
light
shine
,
there
is
no
darkenes
.
It
there
bee
darknesse
,
the
light
shines
not
.
How
then
can
the
light
shine
in
darkenesse
?
Is
it
all
one
,
as
if
hee
should
haue
sayde
,
The
light
inlightneth
the
darkenesse
,
scattering
,
and
dispersing
it
?
But
shining
,
and
inlightning
(
as
I
shewd
before
)
are
diuerse
;
the
former
respe●ting
the
nature
of
the
light
,
the
other
a
secondarie
effect
of
the
light
in
things
inlightned
.
Neither
may
wee
forget
,
that
the
darkenes
was
not
inlightned
.
The
darkenesse
(
sayth
Saint
Iohn
)
omprehended
it
not
.
How
,
then
,
doth
the
light
shine
in
●●rkenesse
?
Surely
,
as
the
Sunne
in
the
firmament
,
shines
●●ongst
a
company
of
blind
men
.
The
Sunne
indeede
●●●nes
;
but
the
darkenesse
to
blinde
men
is
neuer
a
whit
●he
losse
.
So
our
Lord
,
&
his
doctrin
shined
most
brightly
in
the
midst
of
the
blind
Scribes
,
and
Pharises
;
yet
were
they
still
in
darkenesse
.
The
naturall
light
doth
his
office
,
&
shewes
his
nature
,
by
spreading
his
beams
all
about
,
that
all
men
may
see
:
so
doth
the
supernatu●al
light
,
deliuering
the
knowledge
of
God
,
&
Christ
;
to
saluation
;
yet
to
the
blind
the
darknes
continues
:
&
thogh●
the
darknesse
continue
,
yet
the
light
shines
;
so
the
light
shines
in
darknesse
.
The
light
in
darknesse
?
what
light
?
What
darknesse
?
Is
not
the
light
,
you
speake
of
,
a
dim
glimmering
?
or
rather
is
it
not
as
a
candle
wasted
,
and
spent
to
nothing
?
Is
not
Christ
,
the
light
you
brag
of
?
Is
not
this
light
put
out
?
You
preach
Christ
crucified
.
What
light
is
there
in
death
?
What
shining
,
when
the
Sun
is
set
?
Where
is
the
darknesse
,
you
vpbrayd
the
world
withall
?
Is
not
this
Chr.
crucified
,
which
in
your
conceit
shines
so
brightly
,
a
stumbling
block
to
the
Iewes
,
and
foolishnes
to
the
Gentiles
?
Zedekiah
Ahabs
Prophet
,
or
if
you
will
Caiphas
,
Hee
hath
not
dealt
so
with
euery
nation
,
neither
haue
they
knowne
his
ludgements
.
Were
not
all
the
Prophets
sent
,
from
time
of
the
blind
,
a
light
of
them
,
which
are
in
darknesse
?
Doe
not
the
Priest
lips
preserue
knowledge
?
Must
not
all
men
seeke
the
law
at
his
mouth
?
Doth
not
the
law
goe
forth
of
Sion
,
and
the
word
of
the
Lord
from
Ierusalem
?
for
saluation
is
of
the
Iews
.
How
then
are
they
in
darknesse
?
All
the
land
of
Aegypt
may
be
couered
with
darknesse
,
but
the
children
of
Israell
haue
light
,
where
they
dwell
.
Thus
hath
Caiphas
cleerd
the
Iewes
(
as
he
thinks
)
of
the
imputation
of
ignorance
,
which
was
laid
vpon
them
.
But
what
saith
Saint
Paul
,
Iew
,
and
a
Pharise
?
There
is
none
that
understandeth
,
there
is
none
that
seekes
after
God
;
They
are
all
gon
out
of
the
way
.
Neither
speakes
he
this
,
of
himselfe
;
but
alleageth
it
out
of
the
Iewes
owne
records
.
Indeed
he
brings
it
against
the
Iewes
;
and
hee
giues
a
sufficient
reason
of
his
so
doing
.
We
knowe
(
saith
hee
)
that
whatsoeuer
the
Lawe
saith
,
it
saith
it
to
them
,
which
are
vnder
the
law
.
How
many
witnesses
might
I
bring
in
to
bee
deposed
of
this
truth
?
which
of
the
Prophets
hath
not
accused
them
as
greeuously
?
Their
writings
abound
with
such
complaintes
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
Masters
crib
;
But
Israellhath
not
knowne
,
my
people
hath
not
vnderstood
.
The
Lord
hath
a
controuersie
with
the
Land
(
saith
another
because
there
is
no
truth
,
nor
mercy
,
nor
knowledge
of
God
in
the
Land
.
But
let
vs
grant
as
much
as
they
desire
,
that
the
Oracles
of
God
were
committed
to
them
.
Doth
not
this
proue
,
that
,
of
themselues
,
they
were
as
blind
,
as
other
nations
?
Is
not
this
the
word
of
the
Prophets
is
a
light
shining
in
a
darke
place
?
was
this
any
other
thing
,
then
the
dawning
of
the
dav
.
before
the
rising
of
the
Sunne
of
righteousnesse
?
But
I
should
shew
my selfe
to
be
too
blind
,
if
I
should
spende
time
to
discouer
their
darknesse
.
Their
greatest
Rabbies
the
Scribes
,
and
Pharises
,
were
blind
leaders
of
the
blind
:
Let
vs
then
leaue
the
Iewes
in
their
ignorance
,
that
we
maie
incounter
the
Gentiles
,
euen
the
Grecians
,
the
What
shall
we
say
to
these
men
;
and
how
shall
wee
aunswere
them
?
if
wee
deny
them
to
bee
learned
,
all
the
world
will
condemne
vs
of
ignorance
,
or
enuy
?
Shal
we
grant
,
that
they
shine
with
learning
,
&
yet
accuse
them
,
as
hidden
in
darknesse
?
What
is
light
,
but
knowledge
?
What
is
darknesse
,
but
ignorance
?
Either
they
are
in
darknesse
,
because
they
want
knowledge
;
or
if
they
haue
knowledge
,
they
are
not
in
darknes
.
How
stands
the
case
then
?
Haue
we
accusd
them
vniustly
?
That
were
to
condemne
the
holy
Ghost
of
falshood
;
as
if
hee
had
made
them
worse
then
they
are
,
that
he
might
magnify
our
Sauiour
Christ
the
more
.
What
if
wee
proue
their
knowledge
in
the
things
,
they
most
brag
of
,
to
be
vnperfect
?
that
shines
in
darknes
.
For
,
the
doctrine
of
the
Gospel
,
doth
not
perfit
the
learning
,
whereof
the
Grecians
boast
,
but
teach
an
other
kinde
of
knowledge
,
then
euer
they
dreamt
of
.
But
that
wee
may
,
if
not
giue
them
full
satisfaction
,
yet
at
the
least
stop
their
mouthes
;
let
vs
honor
them
with
the
reputation
of
learning
,
and
if
they
wil
needes
haue
it
so
,
with
the
commendation
thereof
to
:
yet
with
this
prouiso
that
euen
in
that
knowledge
,
wherein
they
hold
themselues
so
skilfull
,
they
may
easily
be
proued
to
haue
err'd
often
,
&
grossely
.
But
let
vs
take
no
aduantage
of
those
errors
:
lette
them
al
bee
wise
States-men
,
expert
warriers
,
greate
Clarkes
,
deepe
naturalists
,
temperate
moralists
,
cunning
artificers
,
good
common-wealths-men
for
the
publike
benefit
,
good
husbands
for
their
priuat
estates
:
for
all
this
,
they
are
in
darknesse
,
and
ignorance
.
For
what
are
they
but
ignorant
,
that
knowe
not
the
true
God
;
nor
how
he
is
to
bee
worshipt
?
What
light
is
there
in
them
,
that
see
not
the
way
to
their
owne
happiness
,
nor
vnderstand
where
it
is
to
be
had
?
I
should
neuer
done
,
if
I
should
,
let
me
not
say
refute
,
but
recite
their
manifold
errors
,
touching
God
himselfe
,
the
foundation
of
all
religion
.
Giue
mee
leaue
therefore
I
pray
you
to
omit
them
all
,
saue
a
very
few
of
the
most
principall
.
First
,
whereas
there
is
but
one
God
,
as
the
very
light
of
Nature
sheweth
,
they
set
vp
,
in
their
blind
fancies
,
infinit
multitudes
of
Gods
,
&
Goddesses
,
to
the
number
of
I
wot
not
how
many
(
I
am
sure
a
greate
many
)
thousands
;
that
,
as
the
Prophet
saith
of
the
Iewes
,
according
to
the
number
of
their
Cytties
(
yea
so
were
their
Gods
.
Yet
had
this
bin
the
more
tolerable
(
though
indeed
it
were
most
intolerable
)
if
they
had
not
added
a
second
errour
,
worse
,
if
worse
may
be
,
then
the
first
.
Bee
it
,
that
they
could
not
content
themselues
with
one
God
,
but
must
needs
haue
heapes
of
them
for
fayling
;
was
it
possible
,
they
could
be
so
absurde
,
and
senslesse
,
as
not
to
deuise
them
all
of
one
kinde
,
and
nature
?
Say
there
was
some
colour
,
for
to
imagin
there
should
bee
a
difference
of
sexe
,
and
so
hee
Gods
,
and
shee
Gods
:
yet
was
there
not
any
the
least
shewe
of
reason
to
conceiue
,
they
might
bee
of
diuerse
natures
.
There
is
wonderfull
variety
of
nations
,
&
people
in
the
world
:
yet
all
are
of
one
kind
;
of
the
same
proportion
of
body
,
of
the
same
nature
of
the
soul
.
But
the
Gods
of
the
heathen
,
many
of
them
(
can
they
heare
it
without
blushing
?
)
are
vtterly
of
a
diuerse
kind
one
from
another
.
Some
of
them
were
Gods
both
by
the
Father
,
and
Mother
,
some
only
by
the
Fathers
side
,
some
by
the
mothers
,
side
only
,
some
by
neither
.
What
say
you
to
the
Sunne
the
Moone
,
&
diuerse
starrs
?
Could
these
be
of
the
same
kind
with
the
former
?
Certainely
beasts
,
foules
,
fishes
,
creeping
things
,
onions
,
garlicke
,
I
am
asham'd
to
say
all
I
could
,
were
Gods
of
an
other
nature
then
those
before
mentioned
.
Do
you
think
these
men
,
that
made
themselues
such
Gods
,
had
any
spark
of
light
in
them
?
Is
it
not
pitty
,
but
these
companions
shoulde
be
held
to
be
wise
,
&
learned
?
What
dreames
of
a
sick
mans
distempered
braine
,
what
old
wiues
fable
,
what
idle
fancy
of
a
child
,
that
builds
Castles
in
the
aire
,
is
either
so
absurde
,
or
so
impious
?
And
such
as
their
opinions
were
of
their
Gods
,
such
was
their
worship
;
By
murders
,
adulteries
,
incests
,
filthy
speeches
,
abhominable
gestures
,
sorceries
,
coniurations
.
The
least
sinne
of
this
kinde
,
was
their
doating
Idolatry
;
that
hee
,
which
only
made
an
idoll
of
God
,
and
did
him
no
farder
dishonour
,
might
well
be
counted
a
holy
man
,
amongst
a
route
of
such
prophane
miscreants
.
Could
these
men
(
let
them
boast
of
their
knowledge
as
much
as
they
list
)
could
these
men
,
I
say
,
know
wherin
their
owne
happinesse
consisted
,
or
how
they
might
attaine
vnto
it
?
How
should
he
,
that
is
ignorant
of
God
from
whom
all
things
receiue
as
their
being
,
so
their
well
being
,
euer
vnderstand
what
felicity
is
,
or
how
it
may
be
come
by
?
There
needes
no
other
,
nor
can
bee
any
better
proofe
of
their
ignorance
,
in
this
point
,
then
the
multitude
of
diuerse
and
many
contrary
opinions
.
One
of
the
heathen
a
learned
Roman
hath
left
vs
record
It
is
pitty
,
I
confesse
,
to
leaue
a
man
in
this
desperate
estate
,
if
he
wil
be
content
to
receiue
better
instruction
.
But
it
fareth
with
the
wise
men
of
this
worlde
,
in
this
matter
,
as
it
doth
with
some
melancholie
person
;
whom
if
a
Physician
offer
to
cure
,
hee
wil
not
bee
perswaded
,
that
he
standes
in
neede
of
helpe
:
but
if
you
bee
earnest
with
him
in
the
businesse
,
he
will
take
on
against
you
,
as
against
a
foole
,
or
one
that
meant
to
murder
him
.
Wee
preach
Christ
crucified
(
saith
the
Apostle
)
to
the
Iewes
a
stumbling
block
,
&
to
the
Grecians
foolishnesse
.
To
the
ignorant
,
you
wil
say
,
and
vnlearned
;
not
of
iudgement
,
and
knowledge
.
What
say
you
to
the
Epicures
,
and
Stoiks
?
were
they
void
of
learning
,
and
vnderstanding
?
I
doubt
me
you
wil
finde
but
a
very
fewe
men
worthy
to
bee
counted
learned
,
if
you
condemne
them
of
ignorance
?
How
did
they
entertaine
the
doctrine
of
the
Gospell
,
brought
vnto
them
by
the
learned
,
and
eloquent
Apostle
Saint
Paul
?
They
disputed
against
him
,
they
called
him
babbler
,
they
tooke
him
for
a
setter
out
of
strange
Gods
.
Yea
the
greatest
fauour
,
he
could
find
amongst
the
Athenians
,
in
a
learned
Vniuersity
was
this
,
that
some
mocked
,
others
said
,
Wee
will
heare
thee
againe
of
this
thing
.
Some
in
.
The
naturall
man
(
saith
S.
Paul
)
perceiueth
not
the
things
of
the
spirit
of
God
;
for
they
are
foolishnesse
vnto
him
;
neither
can
he
knowe
them
,
because
they
are
spiritually
discerned
,
And
is
he
not
then
blind
,
and
ignorant
,
if
he
neither
do
,
nor
can
perceiue
the
secrets
of
God
,
touching
his
owne
saluation
?
Me
thinks
I
discerne
a
certaine
cheerefulnes
in
your
countenances
,
arising
(
as
I
verely
perswade
my selfe
)
from
the
sense
of
the
knowledge
you
haue
,
in
this
greate
mystery
of
your
redemption
.
It
will
saue
mee
some
labour
,
that
the
rest
of
this
short
time
remaining
,
may
be
bestowed
vpon
the
later
part
of
this
verse
.
Only
giue
me
leaue
in
two
words
,
both
to
abate
the
pride
of
our
nature
,
by
shewing
our
ignorance
,
and
to
increase
the
joy
of
the
spirit
,
by
looking
on
the
light
,
that
shines
about
vs
,
and
in
vs
.
There
is
no
one
sin
,
to
which
we
are
naturally
more
subiect
,
then
pride
;
no
pride
that
doth
sooner
,
or
more
puffe
vs
vp
,
then
the
opinion
of
knowledge
.
For
since
the
vnderstanding
is
the
most
principall
part
of
the
soule
;
how
can
it
bee
,
but
a
man
must
principally
delight
in
that
,
which
is
the
cheefest
perfection
therof
?
What
should
then
,
in
reason
,
bee
of
greater
force
,
to
make
vs
strike
the
saile
of
pride
,
then
the
consideration
of
our
ignorance
.
Euery
one
of
vs
is
ready
to
say
to
himselfe
;
Haue
not
I
sharpnesse
of
witte
;
soundnesse
of
iudgement
;
a
quick
conceit
,
to
apprehend
what
I
heare
;
a
deepe
reach
to
compasse
what
I
disire
?
I
say
nothing
of
extraordinary
learning
,
because
it
concernes
not
euery
man
.
And
is
this
that
,
which
makes
thee
proud
?
Let
me
question
with
thee
a
little
.
Art
thou
indeed
so
sharpe
,
so
sound
,
so
quicke
,
so
deepe
?
Make
proofe
of
these
excellent
parts
in
a
matter
,
that
concerns
thee
neerely
,
and
imports
thee
much
.
Canst
thou
,
by
the
sharpnesse
of
thy
wit
,
cleere
thy selfe
,
against
the
accusation
of
thy
conscience
?
Canst
thou
,
by
the
soundnesse
of
thy
iudgement
,
determine
wherein
true
selicity
consists
?
Canst
thou
,
by
the
quicknes
of
thy
conceit
,
venderstand
readily
the
whole
doctrine
of
saluation
?
Canst
thou
,
by
the
depth
of
thy
reach
,
procure
a
place
for
thy selfe
in
heauen
?
What
?
none
of
al
these
?
Cal
thy
wits
together
;
beate
thy
braines
about
the
matter
;
Let
thy
conceit
work
vpon
whatsoeuer
,
nature
,
or
humane
learning
can
teach
thee
:
de●ise
plot
contriue
.
Comes
all
to
nothing
?
O
the
ignorance
,
and
blindnesse
of
men
!
Let
vs
bee
as
wise
,
and
skilfull
in
worldly
matters
,
as
we
conceiue
ourselues
to
be
:
in
true
wisedom
,
and
knowledge
,
we
are
fooles
,
and
blind
.
Darknesse
,
palpable
darknes
,
nothing
but
darknesse
.
I
make
challenge
here
to
all
the
learned
of
the
world
,
that
euer
were
,
are
,
or
shall
bee
,
to
shew
their
skil
,
and
learning
,
either
in
deuising
a
means
to
bring
a
distressed
soule
to
quietnesse
,
and
comfort
,
or
in
disprouing
the
meanes
discouered
by
the
Gospel
,
or
in
prouing
the
truth
of
it
,
as
it
is
reuealed
.
If
they
can
doe
none
of
all
these
,
let
them
confesse
,
as
they
must
needes
,
that
they
are
indeed
blind
,
and
ignorant
.
This
being
confest
,
as
it
cannot
be
denied
;
let
vs
see
now
,
what
meanes
they
are
are
able
to
procure
of
inlightning
,
and
instruction
.
Nature
affords
them
none
;
for
if
it
did
,
some
man
,
or
other
,
in
all
this
time
,
would
haue
hit
vpon
it
.
Will
learning
helpe
them
?
It
is
not
possible
it
should
.
For
what
is
learning
,
but
the
perfection
of
nature
?
If
the
foundation
bee
weake
,
the
building
must
needes
bee
ruinous
.
The
light
of
nature
may
shew
thee
many
defects
,
and
faults
,
many
vices
,
and
vnruly
affections
:
the
knowledge
of
Philosophy
may
confirme
this
Iudgement
of
nature
,
and
adde
much
to
the
heape
,
that
thou
maist
be
ouerwhelmed
with
the
consideration
of
thy
wickednesse
,
and
wretchednesse
.
But
neither
can
both
these
,
by
any
study
,
and
meditation
,
fully
informe
thee
of
thy
miserable
,
and
damnable
estate
:
and
when
they
haue
done
all
,
they
possibly
can
,
they
wil
either
leaue
thee
desperate
,
to
consume
thy selfe
with
sorrow
,
or
bring
thee
into
a
fooles
paradise
,
and
lead
thee
gaily
to
destruction
,
as
an
Oxe
with
guilded
hornes
,
&
sweet
Garlands
,
to
be
slaughtered
in
sacrifice
.
How
then
shal
we
get
out
of
this
darknesse
?
Who
wil
shew
vs
the
way
to
knowledge
?
O
that
there
were
this
hart
in
vs
indeed
!
O
that
wee
were
as
truly
desirous
to
find
the
right
way
,
as
we
are
asham'd
to
be
thought
ignorant
of
it
!
How
easie
were
it
for
vs
to
be
saued
!
The
light
shines
in
darknesse
.
That
thou
seekest
for
,
if
thou
seeke
it
in
truth
,
as
thou
dost
in
shew
,
is
neere
thee
,
is
about
thee
,
is
vpon
thee
,
I
had
almost
said
,
is
in
thee
.
If
thou
wilt
read●
the
Scriptures
,
it
wil
thrust
in
by
thine
eies
.
If
thou
wilt
heare
the
Scriptures
,
it
will
winde
it selfe
in
,
through
thine
eares
.
The
light
that
shines
in
darknes
,
wil
make
thy
darknes
light
.
Only
be
contented
to
be
inlightned
.
But
alas
we
are
not
so
affected
.
We
despise
the
light
:
we
delight
in
darknesse
,
we
hate
him
that
should
drawe
vs
out
of
it
.
Neither
can
our
owne
misery
driue
vs
,
nor
his
kindnesse
allure
vs
to
him
.
O
that
wee
woulde
but
a
little
consider
,
how
extraodinarily
we
are
beholding
to
this
light
,
that
shines
in
darknes
!
Let
vs
take
some
view
of
it
,
in
a
like
matter
.
Imagine
that
thou
wert
wandring
,
thou
knowst
not
whither
,
all
alone
,
naked
,
and
comfortlesse
,
the
darknesse
being
so
great
,
that
thou
couldst
not
see
thy
hand
,
the
winde
blowing
through
thee
,
the
raine
powring
downe
vpon
thee
,
the
colde
striking
to
thy
very
heart
,
the
way
so
slippery
,
that
thou
couldst
not
stande
vpright
,
so
full
of
deepe
holes
,
that
euery
step
,
thou
shouldst
bee
in
daunger
of
breaking
thy
leggs
,
or
armes
:
at
the
end
of
thy
trauaile
,
when
thou
shouldst
come
to
rest
,
suppose
there
were
al
kinde
of
torments
,
and
tortures
prepared
for
thee
,
which
thou
couldst
by
no
meanes
escape
:
tel
mee
now
,
canst
thou
possibly
conceiue
,
how
infinitly
thou
shouldst
be
bound
to
him
that
should
bring
thee
a
light
,
shewe
thee
the
perils
of
thy
iourney
,
the
certaine
destruction
in
the
end
thereof
;
that
should
set
thee
in
a
plaine
&
easy
path
,
should
cloth
thee
,
comfort
thee
,
keep
thee
company
,
&
bring
thee
to
a
place
,
or
palace
rather
of
al
pleasure
,
and
happines
?
What
is
that
darknes
to
the
blindnes
of
thy
soule
?
What
comparison
is
there
betwixt
the
danger
of
breaking
an
arm
or
a
leg
,
&
the
hazard
of
falling
into
the
pit
of
hel
?
The
glorious
brightnes
of
the
Sun
doth
not
so
●xceed
the
dimme
light
of
a
watching
rush
candle
;
as
the
knowledge
of
saluation
by
Christ
,
excelleth
all
the
●arning
,
and
wisedome
of
the
world
.
And
yet
do
wee
●●rne
away
our
faces
from
this
brightnesse
?
Doe
wee
●hut
our
eies
against
this
light
?
I
would
this
were
the
worst
,
though
it
bee
too
too
bad
.
Nay
we
thrust
it
a
way
●rom
vs
:
we
run
away
from
it
;
we
disdaine
it
,
we
hate
it
,
we
doe
all
that
lies
in
vs
,
to
put
it
quite
out
.
But
do
what
we
can
,
the
light
shines
in
darknesse
;
As
I
said
once
be●ore
in
a
former
Sermon
,
if
wee
will
not
bee
inlightned
,
yet
shall
our
blyndnes
and
darknes
bee
discoue●ed
,
whether
wee
will
or
no
;
God
,
his
holy
Angells
,
and
blessed
Saintes
shall
see
our
shame
,
and
rei●●ce
at
our
iust
confusion
for
continuing
in
wilfull
blindnesse
.
I
〈◊〉
slipt
,
I
knowe
not
how
,
into
the
later
part
of
this
verse
before
I
was
aware
,
concerning
the
intertainment
,
that
the
light
found
in
the
worlde
:
The
darknesse
comprehended
it
not
.
The
light
shines
,
and
the
darknesse
wil
not
bee
inlightned
.
It
will
bee
worth
the
dooing
,
to
consider
the
point
more
fully
.
Which
that
we
may
lee
the
better
,
somewhat
must
bee
said
of
the
wordes
,
or
rather
of
that
one
worde
Comprehended
.
For
where-as
some
men
seeke
a
new
meaning
of
the
worde
Darknesse
,
and
wil
not
haue
it
taken
in
the
sense
,
it
had
in
the
former
clause
,
there
is
more
curiosity
,
then
truth
in
their
speculation
.
Who
can
imagine
,
that
the
Evangelist
woulde
vse
a
worde
in
two
diuerse
senses
,
without
giuing
any
notice
or
inkling
of
such
a
chaunge
?
Is
it
not
contrary
to
the
rest
of
his
course
,
wherein
the
same
worde
hath
the
same
signification
?
The
Worde
was
in
the
beginning
,
The
Worde
was
with
GOD
,
The
Worde
was
GOD
;
Still
the
same
Worde
.
But
I
shewed
this
sufficiently
before
;
and
there
is
no
reason
to
be
alleadged
,
why
S.
Iohn
should
differ
in
this
verse
from
the
former
;
al
things
agreeing
so
wel
,
if
we
retaine
the
sense
,
as
it
was
formerly
deliuered
,
and
vnderstood
.
Wherefore
,
vnderstanding
,
by
Darknesse
,
man
in
his
naturall
estate
,
without
any
supernaturall
grace
;
let
vs
enquire
what
the
Euangelist
meanes
,
when
he
saith
,
that
the
darknesse
did
not
comprehend
the
light
.
First
,
what
is
it
,
to
Comprehend
?
Variety
of
opinions
,
breedes
doubtfulnes
in
resoluing
.
I
will
draw
all
to
two
principall
heads
,
and
in
the
handling
of
them
discharge
my
promise
,
concerning
the
diuerse
interpretations
of
the
light
.
The
word
,
that
is
heere
vsed
by
the
Euangelist
,
signifies
in
the
Scripture
,
either
an
vnderstanding
and
attaineing
to
some
thing
,
for
our
owne
knowledge
or
benefit
;
or
an
apprehending
,
&
taking
of
somewhat
.
to
the
hurt
,
or
disgrace
thereof
:
Of
the
former
signification
is
the
word
in
this
,
and
such
like
places
;
Of
a
truth
I
vnderstand
or
perceiue
,
that
God
is
no
accepter
of
persons
.
That
yee
may
be
able
with
all
Saints
to
conceiue
or
apprehend
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
&c:
The
Gentiles
which
followed
not
righteousnes
,
haue
attained
vnto
righteousnes
.
Of
the
later
these
may
bee
examples
;
The
Scribes
and
Pharises
brought
unto
him
a
woman
taken
in
adultery
.
Walke
while
yee
haue
the
light
,
least
the
darknesse
come
or
seise
vpon
you
.
Yee
(
brethren
)
are
not
in
darknes
,
that
that
day
should
come
vpon
you
as
it
were
a
theefe
.
According
to
these
2
significations
,
so
are
the
interpretations
of
the
word
in
this
Text.
Some
,
acknowledging
the
light
to
The
words
became
flesh
,
and
wee
saw
the
glory
thereof
&c.
It
is
vsuall
with
the
spirit
of
GOD
in
the
Scripture
,
to
call
man-kinde
,
flesh
,
because
the
body
is
one
part
,
whereof
they
consist
:
but
Darknesse
it
is
neuer
called
;
vnlesse
it
bee
with
respect
to
the
corruption
thereof
,
which
our
Sauiour
tooke
not
with
our
nature
.
coulde
not
taint
or
defile
the
light
.
But
where
is
the
word
Comprehended
euer
vsed
so
?
Therefore
they
also
are
deceiued
,
not
beeing
Comprehended
,
notes
our
Sauiours
being
free
from
sinne
.
The
worde
hath
no
such
signification
any
where
.
Let
vs
come
to
the
other
meaning
of
it
.
by
which
it
signifies
to
vnderstand
or
attaine
to
somewhat
,
for
our
knoweledge
,
or
benefite
.
The
light
is
Christ
;
the
darknesse
,
in
the
opinion
of
most
men
,
the
nature
our
Sauiour
Christ
,
by
the
doctrine
of
the
Gospell
,
which
hee
preached
,
and
by
the
miracles
,
which
hee
daiely
wrought
,
shewed
himselfe
to
bee
the
light
of
the
world
,
and
the
true
meanes
of
saluation
;
but
men
being
blind
in
their
iudgement
,
and
peruerse
in
their
affections
,
would
not
acknowledge
him
for
their
Sauiour
,
that
they
might
come
to
life
by
him
.
And
for
the
meaning
of
the
worde
,
let
that
,
which
hath
bin
said
,
suffice
.
If
any
man
be
desirous
to
knowe
the
reason
,
why
the
holy
Ghost
changeth
his
maner
of
speech
,
and
whereas
in
the
next
words
hee
had
sayd
Shineth
,
and
not
Shined
,
he
now
saith
Comprehended
,
and
not
Comprehendeth
:
hee
must
remember
,
that
in
the
former
clause
,
as
wee
heard
,
the
generall
nature
of
the
light
is
exprest
,
and
the
particular
shineing
of
this
supernaturall
light
implied
therein
.
After
this
manner
;
the
Euangelist
hauing
told
vs
,
that
our
Sauiour
was
the
light
of
men
,
proceeds
to
shewe
what
hee
did
for
the
inlighting
of
them
,
&
what
they
refused
to
doe
,
that
they
might
bee
inlightned
:
as
if
hee
should
haue
said
;
The
light
naturally
shineth
in
darknesse
,
and
so
did
that
light
I
speake
o'
,
but
the
darkenesse
woulde
not
receiue
it
,
to
bee
inlightned
.
Wee
must
farder
conceiue
,
that
it
shineth
continually
,
and
is
ordinarily
refused
of
blinde
,
and
ignorant
men
:
but
it
seemes
most
likely
,
that
the
Euangelist
had
special
respect
to
them
,
that
liued
in
our
Sauiors
daies
,
while
he
was
conuersant
vpon
the
earth
amongst
men
;
who
notably
bewrayed
their
blindnesse
by
not
descerning
,
and
acknowledging
so
cleere
a
light
;
whereof
if
it
please
GOD
●eereafter
in
this
Chapter
more
particularly
,
and
largely
.
Now
to
the
doctrine
.
There
are
2
things
,
that
discouer
the
blindnesse
and
folly
of
mankind
vnto
vs
.
The
former
,
that
hauing
so
great
a
conceit
of
our
naturall
parts
,
and
such
especiall
helpes
of
education
,
and
instruction
,
wee
shoulde
notwithstanding
be
vnable
to
deuise
,
&
determin
,
how
we
might
attaine
to
the
cheefe
point
of
happinesse
,
that
we
are
capable
of
:
the
later
,
and
more
shamefull
of
the
2
is
this
,
that
we
are
so
full
of
darkenesse
,
and
peruersenesse
,
that
we
neither
will
,
nor
can
learne
,
what
belongs
to
our
felicity
,
when
it
is
kindely
,
and
plainely
taught
vs
.
The
The
naturall
man
perceiueth
,
or
rather
receiueth
not
the
things
of
the
spirit
of
God
.
Dost
thou
marke
,
what
he
saith
?
Hee
findes
not
fault
with
the
slowenesse
of
thy
imagination
,
that
thou
canst
not
of
thy selfe
,
by
naturall
witte
,
or
learning
finde
out
,
what
is
true
happinesse
,
and
how
to
attaine
vnto
it
.
but
he
shewes
thy
dulnesse
,
&
blindness
,
that
thou
knowest
it
not
,
when
it
is
lay'd
before
thee
.
I
would
it
were
not
worse
then
so
.
Yes
yes
:
it
is
a
degree
lower
.
Thou
canst
neither
direct
thy selfe
in
the
way
of
life
,
nor
if
thou
be
set
in
it
,
perceiue
when
thou
art
right
,
nor
by
any
rea
on
bee
perswaded
to
acknowledge
it
,
though
a
man
should
shew
thee
,
which
it
is
.
Nay
(
sayth
some
man
)
you
shall
neuer
make
mee
haue
so
all
an
opinion
of
my selfe
.
Perhaps
indeede
,
I
should
hardly
hit
on
that
waie
,
without
a
guide
;
because
I
haue
not
gone
it
at
any
time
heeretofore
:
and
therefore
I
grant
also
,
that
it
is
possible
I
should
not
knowe
it
,
when
I
were
in
it
;
but
I
would
not
haue
you
thinke
me
so
vnreasonable
,
that
I
should
refuse
to
learn
that
,
whereof
I
am
ignorant
.
Wel
sayd
:
I
perceiue
thou
hast
a
good
conceit
of
thy selfe
:
and
I
will
not
presse
thee
too
far
in
thine
owne
particular
;
but
rather
shewe
thee
thy
case
in
an
other
mans
example
.
And
that
I
may
not
seeme
to
disparage
thee
in
thy
wit
,
and
iudgement
,
by
any
base
comparison
,
let
me
offer
to
thy
consideration
the
whole
people
of
the
Iewes
;
not
as
they
are
now
in
the
state
of
bondage
and
miserie
,
but
as
they
were
in
that
time
,
when
the
light
we
speake
of
shone
amongst
them
.
I
will
not
stand
to
magnifie
their
excellent
parts
of
nature
,
and
learning
:
I
will
say
nothing
of
their
Scribes
and
Pharisies
;
I
will
not
mention
their
Priests
,
and
Leuites
:
what
they
were
for
their
imagination
,
and
vnderstanding
,
the
learned
know
,
the
vnlearned
may
ghesse
by
the
report
of
them
,
that
haue
trade
and
trafficke
with
them
daily
,
euen
now
when
their
wits
are
dulled
,
and
their
hearts
as
it
were
broken
,
with
the
continuall
sense
of
their
bondage
,
and
misery
Surely
there
is
no
great
reason
,
why
any
man
shoulde
thinke
so
highly
of
himselfe
,
or
so
meanely
of
them
,
as
to
presume
of
his
owne
skill
,
where
their
iudgement
hath
fayled
them
.
Especially
in
a
matter
of
this
nature
,
concerning
God
,
and
euerlasting
life
;
wherein
they
were
extraodinarily
instructed
by
him
,
that
only
could
teach
them
.
Match
thy selfe
with
them
for
sufficiencie
of
naturall
gifts
,
equall
them
in
helps
of
learning
:
yet
certainly
thou
must
needes
come
●ehinde
them
in
that
supernaturall
knowledge
,
which
is
gotten
by
reuelation
from
God
,
bevond
the
reach
of
art
,
and
nature
.
Let
vs
then
make
one
labour
of
two
;
and
in
shewing
the
truth
of
that
,
which
our
Euangelist
sayth
particularly
,
touching
the
Iewes
,
that
they
acknowledged
not
the
light
,
proue
withall
the
generall
ignoraunce
,
and
insufficiency
of
all
men
to
comprehend
that
secret
mysterie
.
First
,
that
wee
may
knowe
what
to
looke
for
afterwarde
,
the
Prophets
foretell
vs
,
how
the
matter
would
fall
out
.
Lord
(
sayeth
Isay
)
who
hath
beleeued
our
report
?
or
to
whome
is
the
Arme
of
the
Lorde
reuealed
?
And
in
another
place
,
he
brings
in
our
Sauiour
himselfe
,
complaying
of
the
ill
successe
of
his
ministery
.
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
.
and
for
nothing
.
Yea
the
builders
,
the
great
learned
men
among
the
Iewes
,
refused
the
headstone
of
the
corner
,
saith
Doth
any
of
the
Rulers
or
the
Pharises
beleeue
in
him
?
Some
of
the
THE
SIXT
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
6.
7.
8.
There
was
a
man
sent
from
God
,
whose
name
was
Iohn
,
&c.
IF
there
were
as
much
vnderstanding
,
and
iudgement
in
men
,
to
conceiue
,
and
discerne
matters
of
religion
,
and
saluation
,
as
euery
one
of
vs
would
bee
thought
to
haue
;
it
were
inough
for
vs
to
haue
the
doctrine
of
euerlasting
life
,
by
any
meanes
whatsoeuer
propounded
vnto
vs
.
For
no
sooner
should
any
point
thereof
bee
deliuered
,
but
wee
should
be
readie
to
acknowledge
,
and
embrace
it
.
But
alas
,
wee
are
wonderfully
deceiued
in
this
conceit
of
our
naturall
capacity
.
Which
is
so
slowe
,
and
dull
,
in
things
of
this
nature
,
that
we
can
neither
find
them
out
of
our selues
,
by
any
discourse
of
reason
,
nor
giue
aslent
to
the
truth
of
them
,
when
they
are
reuealed
,
and
manifested
,
by
especiall
order
from
God
himselfe
.
For
proofe
of
that
I
say
,
whither
should
I
appeale
rather
,
then
ro
euery
mans
experience
,
touching
the
former
points
,
both
in
himselfe
,
and
in
the
whole
nation
of
the
Iewes
?
Which
of
vs
would
euer
haue
thought
of
any
one
of
those
mysteries
,
if
hee
had
not
read
,
or
heard
of
them
extraordinarily
?
Now
they
are
discouered
vnto
vs
,
where
is
there
any
man
to
bee
found
,
that
,
by
any
naturall
skill
,
or
help
of
learning
,
can
discerne
,
and
yeeld
to
them
,
as
true
,
and
certaine
?
The
reasons
of
this
impossibilitie
to
beleeue
,
shall
be
shewed
,
if
it
please
God
,
hereafter
:
for
the
present
I
doe
but
giue
a
touch
,
that
wee
may
all
consider
of
it
,
at
better
leasure
.
The
darknesse
did
not
comprehend
the
light
,
when
it
shone
most
brightly
.
Our
Sauiour
taught
them
with
authoritie
,
not
like
the
Scribes
&
Where
hauing
,
in
the
fiue
former
verses
,
described
the
Messiah
,
of
whom
hee
writes
,
by
his
diuine
nature
,
and
his
office
of
mediation
,
hee
proceeds
to
second
that
,
hee
hath
deliuered
,
with
the
testimonie
of
Iohn
;
and
there
vpon
takes
occasion
to
inlarge
some
of
the
points
,
that
before
hee
had
propounded
,
and
to
amplifie
the
benifits
wee
receiue
by
our
Sauiour
,
more
fully
,
and
plainely
.
In
the
former
part
,
concerning
the
witnesse
of
Iohn
,
first
wee
are
to
consider
the
partie
as
hee
is
described
to
vs
in
the
three
verses
,
I
read
.
Secondly
,
to
waigh
his
testimony
;
which
is
implyed
,
rather
then
exprest
in
the
two
later
:
Hee
came
to
beare
witnesse
of
the
light
.
The
description
is
partly
of
his
person
,
verse
6
,
&
partly
of
his
office
,
ver.
7.
8.
To
the
knowledge
of
his
person
there
belong
these
two
thinges
;
his
nature
,
and
his
name
.
By
nature
hee
was
a
man
;
but
yet
not
after
the
ordinarie
course
of
mankinde
,
but
after
an
extraordinary
sort
,
by
a
special
work
of
God
,
who
sent
him
as
well
in
reguard
of
his
person
,
as
of
his
office
.
Which
office
of
his
is
first
plainely
declared
,
verse
7
,
then
some
what
amplified
,
verse
7.
8.
The
declaration
is
general
:
He
came
for
a
witnesse
.
Particular
:
To
beare
witnesse
of
the
light
.
In
the
description
of
the
person
;
touching
his
nature
,
I
note
two
points
;
that
He
was
a
man
;
that
He
was
sent
from
God
.
In
the
former
,
wee
are
to
examine
the
wordes
,
whether
the
former
of
the
two
was
,
imply
any
especial
matter
or
no
,
why
the
Euangelist
mentions
,
that
He
was
a
man
.
Then
must
wee
say
somewhat
of
the
sense
intended
by
Saint
Iohn
.
For
the
later
point
,
of
his
being
sent
,
we
will
in
quire
,
who
sent
him
;
God
;
the
diuine
nature
,
or
some
one
of
the
persons
.
How
he
was
sent
:
by
an
extraordinarie
conception
;
by
an
especiall
appointment
,
either
by
some
vision
,
or
by
reuelation
.
Touching
his
name
,
wee
are
to
learne
,
what
the
signification
of
it
is
,
why
the
Euangelist
doth
mention
it
.
Other
reasons
,
whereby
wee
proue
any
matter
in
question
,
haue
their
force
,
and
power
to
argue
,
such
as
it
is
,
more
or
lesse
,
from
their
owne
nature
;
onely
a
Testimonie
fetcheth
all
the
waight
it
hath
,
from
the
credite
,
or
authoritie
of
him
,
that
giues
it
.
So
that
where
as
in
ordinarie
proofes
wee
regard
what
is
sayde
,
rather
then
who
sayth
it
;
in
this
witnesse
bearing
,
the
man
is
first
respected
,
and
then
the
matter
.
Our
Euangelist
therefore
,
being
to
alleage
the
deposition
of
Iohn
the
Baptist
,
beginnes
with
a
discription
of
his
person
;
There
was
a
man
Where
,
by
the
manner
of
the
Euangelists
There
was
,
some
think
an
especial
difference
betwixt
our
Sauiour
,
and
him
,
is
noted
;
as
if
the
very
In
the
beginning
was
the
word
:
But
it
appeared
to
haue
more
shew
then
substance
.
The
diuersitie
in
that
place
was
to
bee
drawn
from
the
tense
,
or
time
of
the
Verb
,
wheras
in
the
originall
Greek
there
is
no
such
varietie
;
and
in
the
Latine
,
vpon
which
many
ground
,
no
certainty
for
the
proofe
of
such
a
difference
,
either
in
the
nature
,
or
vse
of
the
two
wordes
,
as
I
then
shewed
more
at
large
.
Heere
there
seemes
to
bee
more
aduantage
;
because
Saint
Iohn
vseth
another
worde
,
and
that
such
a
word
,
as
indeede
is
neuer
applyed
but
There
was
a
man
sent
,
not
There
was
a
man
;
but
,
was
sent
.
So
haue
wee
the
worde
vsed
in
other
places
;
Iohn
was
baptizing
in
the
Wildernesse
.
Where
was
,
from
baptizing
:
The
sense
being
no
more
,
but
(
as
it
is
well
translated
in
English
)
Iohn
did
baptize
or
baptized
.
And
there
was
a
Cloude
that
shaddowed
them
.
There
may
seeme
to
bee
more
reason
in
this
text
,
to
part
the
wordes
;
but
the
Greeke
will
not
beare
,
it
,
which
is
worde
for
worde
,
There
was
a
Cloude
shaddowinge
them
;
being
sent
.
So
saith
our
Euangelist
afterward
,
The
Word
became
flesh
:
not
began
became
flesh
.
I
am
not
afrayd
therefore
of
being
accused
,
to
haue
omitted
something
,
which
the
holy
Ghost
intended
to
teach
vs
,
though
I
say
nothing
of
that
difference
betwixt
Christ
,
and
Iohn
concerning
the
eternall
being
of
the
one
,
and
the
others
beginning
to
bee
in
time
.
Neither
doe
I
see
any
necessitie
the
of
expounding
the
worde
,
as
some
other
men
take
it
,
to
note
the
extraordinarie
conception
,
and
eduction
of
the
Baptist
;
which
either
are
not
toucht
by
our
Euangelist
:
or
if
they
bee
,
are
to
be
deliuered
in
that
point
,
of
his
sending
.
As
for
the
word
was
,
I
hope
I
haue
made
it
plaine
,
that
it
belongs
to
his
being
sent
,
and
hath
no
especiall
signification
by
it selfe
.
The
like
(
in
my
poore
opinion
)
may
truely
be
sayd
of
the
other
word
Man
,
that
it
is
indefinitly
taken
for
One
,
as
wee
commonly
speak
in
English
:
There
was
one
sent
.
Of
the
likelihood
of
this
interpretation
,
by
and
by
,
it
first
you
will
giue
mee
leaue
,
to
speake
a
word
or
two
of
that
,
which
is
generally
conceiued
by
it
.
Which
is
,
that
by
Man
,
the
nature
of
Iohn
is
signified
.
To
what
ende
?
partly
that
the
former
difference
,
betwixt
Christ
,
and
him
,
might
bee
more
exprest
:
partly
that
no
man
might
take
him
for
an
Angell
,
though
he
be
so
called
by
Malachy
.
But
neither
of
these
(
sauing
their
better
judgement
,
that
are
of
a
contrary
opinion
)
seemes
to
bee
any
sufficient
reason
of
such
an
exposition
.
First
the
difference
they
ayme
at
,
is
as
plaine
,
and
as
great
,
as
may
be
.
The
one
was
in
the
beginning
,
was
with
God
,
was
God
.
The
other
was
sent
by
God
,
and
no
farther
matter
auoucht
of
him
.
The
one
had
life
in
him
,
and
was
the
light
of
men
.
The
other
was
not
the
light
,
but
came
to
beare
witnes
of
the
light
Secondly
,
the
auouching
of
him
to
bee
a
man
,
doth
not
expresse
that
difference
.
For
our
Sauiour
was
also
a
man
,
as
truely
,
and
naturally
as
he
.
The
worde
became
flesh
.
As
by
a
man
came
death
,
so
by
a
man
came
the
resurrection
from
the
dead
;
yea
hee
is
called
the
man
,
whom
God
appointed
to
iudge
the
world
by
.
If
There
was
a
man
.
Thirdly
,
who
tooke
Iohn
,
to
be
any
other
,
then
a
man
?
The
Iewes
indeed
(
many
of
them
)
helde
him
for
a
Prophet
;
but
none
of
them
euer
denied
Behold
I
send
mine
Angell
before
thy
face
.
What
of
that
?
Was
it
therefore
to
bee
feared
,
that
some
men
woulde
thinke
him
to
bee
an
Angell
by
nature
?
Neither
doth
Malachy
so
say
;
but
rather
shewes
,
that
hee
speakes
of
his
office
,
because
hee
giues
the
same
title
to
the
Messiah
,
though
with
an
additon
,
The
Angell
of
the
Couenant
:
and
who
but
those
,
that
beleeued
the
Gospell
,
acknowledged
Iohn
to
bee
he
of
whome
that
was
written
by
the
Prophet
;
Besides
,
his
parents
and
kindred
were
well
knowne
,
and
his
birth
was
extraordinarily
famous
;
yea
the
whole
course
of
his
life
,
his
preaching
,
and
his
death
,
were
matters
commonly
talkt
of
among
the
Iewes
.
There
was
little
reason
then
,
why
the
Euangelist
should
giue
any
especiall
notice
of
his
nature
,
in
eithe●
of
the
respects
aboue
mentioned
.
It
is
more
likely
(
as
I
noted
before
)
that
he
vsed
the
worde
in
a
generall
sense●
as
we
doe
,
when
we
say
,
There
was
a
man
,
or
there
was
one
.
That
we
may
the
rather
be
perswaded
hereof
,
let
vs
con
sider
the
like
vse
of
the
worde
,
in
other
places
,
of
the
scripture
.
Man
liueth
not
by
bread
only
.
Which
we
would
A
man
,
or
one
liueth
not
.
There
was
a
man
,
which
had
his
hand
dried
vp
.
There
was
a
man
in
Ierusalem
.
And
this
manner
of
speech
is
very
vsuall
,
in
the
beginning
of
an
historie
,
or
parable
.
There
was
a
man
of
the
two
Ram
●thaim
Zophim
.
Where
,
in
the
Greeke
,
〈◊〉
be
very
word●
that
our
Euangelist
here
vseth
.
So
of
Sauls
father
.
There
was
a
man
of
Beniamin
.
The
new
Testament
is
full
of
the
like
examples
:
some
of
them
wee
heard
before
;
a
few
more
will
suffice
.
There
was
a
m●●
there
,
saith
our
Euangelist
,
speaking
of
the
poole
at
●ethesda
.
There
was
a
man
,
one
of
the
Pha●ises
;
A
certaine
man
named
Ananias
:
There
was
a
certaine
man
in
Caesarea
I
m●ght
rehearse
many
more
of
the
same
kinde
;
but
these
are
more
then
enow
:
and
by
this
(
I
thinke
)
wee
haue
sufficient
warrant
to
conclude
,
that
the
holy
Ghost
,
in
this
History
of
Iohn
,
speakes
,
as
hee
doth
ordinarily
,
in
other
places
of
the
like
kinde
;
without
any
intent
to
signifie
his
nature
,
of
whom
he
speakes
;
and
this
is
the
simplest
,
and
Plainest
interpretation
of
these
former
words
.
The
later
,
Sent
from
God
,
offer
these
two
things
to
our
consideration
;
who
sent
:
what
this
sending
was
.
What
needs
any
question
of
the
former
?
may
some
man
say
.
Doth
not
the
Euangelist
speake
plaine
enough
,
and
tell
vs
,
that
God
,
was
the
sender
?
Hee
was
sent
from
God
.
But
we
learned
in
the
beginning
of
this
Gospell
,
that
the
worde
God
,
somtimes
signified
the
diuine
nature
,
which
is
but
one
and
the
same
in
all
three
,
persons
,
sometimes
some
one
of
them
.
And
we
haue
here
the
more
reason
to
make
this
inquirie
,
because
one
of
the
persons
,
namely
the
second
,
is
he
,
of
whome
Iohn
was
to
witnes
.
Not
to
vse
more
words
then
neede
,
wee
are
directed
by
Iohn
himselfe
to
vnderstand
this
of
GOD
the
Father
.
This
I
prooue
by
this
our
Euangelist
,
in
this
present
chapter
;
where
he
reports
part
of
the
Baprists
tesimonie
,
touching
our
Sauiour
,
in
this
sort
;
He
that
sent
mee
to
baptize
with
water
,
he
said
vnto
me
,
vpon
whom
thou
shalt
see
the
spirit
come
downe
,
and
tarry
still
on
him
,
that
is
hee
,
which
baptizeth
with
the
holy
Ghost
.
Who
is
this
,
that
sent
Iohn
to
baptize
?
Not
the
diuine
nature
.
For
he
is
distinguisht
from
the
Sonne
,
and
the
holy
Ghost
;
who
can
it
be
then
,
but
the
Father
?
God
the
father
gaue
Iohn
a
token
whereby
he
should
know
the
Sonne
,
that
was
the
Messiah
;
the
comming
downe
of
the
holy
Ghost
,
and
his
abiding
on
him
.
S.
Mathew
sets
out
the
point
,
as
distinctly
.
The
second
Person
is
in
the
water
,
newly
baptized
,
the
third
sits
vpon
him
in
the
likenes
of
a
Doue
,
the
first
proclaimes
him
from
heauen
.
This
is
that
my
Sonne
,
that
beloued
one
,
in
whome
I
am
well
pleased
.
As
if
hee
should
in
plaine
tearmes
haue
said
to
Iohn
.
This
is
hee
,
of
whome
I
sent
thee
to
beare
witness
.
The
like
distinction
,
for
the
Father
,
and
the
Sonne
,
wee
haue
in
Saint
Luke
;
where
Zachary
the
father
of
Iohn
,
prophecying
hee
shall
be
called
the
Prophet
of
the
most
high
,
namely
of
God
the
Father
;
as
it
appeares
by
the
speech
of
the
Angell
Gabriell
to
the
virgin
Mary
:
Hee
shall
be
called
the
Sonne
of
the
most
Thou
shalt
go
before
the
face
of
the
Lord
;
namely
the
Lord
Iesus
,
for
whome
Iohn
prepared
the
way
.
But
how
did
God
the
Father
send
him
?
Surely
hee
may
well
bee
said
to
haue
bin
sent
,
in
regard
both
of
his
person
,
and
of
his
office
.
His
person
(
as
it
is
wel
knowne
,
I
will
but
point
at
the
particulars
)
was
after
an
extraordinarie
manner
from
GOD
;
as
I
saac
was
giuen
to
Hee
shall
goe
before
him
(
saith
the
Angell
)
in
the
spirit
and
power
of
Elias
.
Neither
was
he
only
thus
foreappointed
for
this
excel●ent
office
;
but
when
the
time
came
,
that
hee
should
enter
vpon
it
,
he
receiued
a
speciall
commission
,
and
warrant
from
God
,
for
the
execution
thereof
,
The
worde
of
God
came
to
Iohn
the
sonne
of
Zacharias
,
in
the
wildernesse
.
It
is
to
no
purpose
,
to
spend
time
,
in
seeking
how
this
worde
came
;
whether
by
any
inward
motion
of
the
spirit
onely
,
or
by
some
outward
vision
also
;
wee
may
safely
be
ignorant
of
such
matters
,
hath
not
pleased
the
holy
Ghost
to
reueale
in
the
scriptures
:
yet
if
wee
may
lawfully
ghesse
,
it
seemes
most
likely
,
that
it
was
without
any
such
outward
shew
;
because
the
Euangelist
makes
no
mention
of
it
,
in
setting
downe
the
History
.
This
last
sending
onely
,
is
thought
by
some
to
bee
signified
in
this
place
.
If
they
had
said
no
more
but
chiefly
,
I
should
ensily
haue
assented
to
them
:
Now
they
say
onely
,
I
doubt
whether
they
haue
any
sufficient
warrant
,
so
to
restraine
the
holy
Ghosts
words
,
or
no
;
and
therefore
thinke
it
most
conuenient
,
to
allow
them
as
large
an
extent
,
as
they
will
reasonably
beare
.
You
looke
perhaps
,
that
I
should
now
proceede
to
deliuer
the
Enangelists
meaning
,
and
accordingly
to
adde
such
proofe
.
and
exhortation
,
as
may
helpe
vs
forward
in
the
embracing
of
the
Gospell
.
But
I
thinke
it
fittest
to
forbeare
that
,
for
a
time
,
till
I
haue
expounded
the
other
part
of
the
verse
.
that
I
may
take
all
together
.
It
followeth
then
to
speake
of
the
name
,
and
why
the
Euangelst
records
it
.
The
name
as
it
soundeth
in
our
language
,
hath
little
resemblance
of
the
originall
,
whence
it
commeth
.
Which
if
any
man
thinke
a
fault
,
let
him
take
heede
that
he
doe
not
rashly
condemne
the
holy
Ghost
,
who
in
the
Greeke
hath
had
small
care
to
expresse
the
Hebrew
sounds
;
following
continually
the
custome
,
howsoeuer
not
answering
the
originall
tongue
.
Shall
I
need
to
bring
any
particulars
for
proofe
of
that
I
say
?
Looke
ouer
the
new
Testament
,
and
wheresoeuer
you
finde
the
name
of
any
Prophet
,
where
the
Greeke
differs
from
the
Hebrew
,
you
haue
an
example
of
that
,
which
I
affirme
.
Begin
with
Moses
if
you
will
,
and
so
goe
forward
to
Malachy
:
You
shall
finde
,
that
the
holy
Ghost
keepes
one
,
and
the
same
course
,
in
naming
of
them
,
without
respect
of
their
significations
,
or
sounds
.
The
reason
of
this
is
,
that
the
parties
were
wel
known
to
the
Iewes
by
those
names
,
according
as
the
72.
Interpreters
had
translated
them
,
after
the
manner
of
the
Greeke
tongue
.
Other
languages
Yet
,
howsoeuer
I
see
no
necessitie
,
nor
conuenience
for
any
such
strictness
in
translating
proper
names
;
I
deny
not
,
that
it
is
fit
,
and
needfull
to
vnderstand
their
significations
;
especially
in
such
of
them
,
as
were
purposely
giuen
by
direction
from
God
himselfe
,
For
they
haue
alwaies
some
instruction
,
ioined
with
them
,
concerning
somwhat
that
is
past
;
as
Isack
of
sarah●
laughing
,
visit
,
and
redeeme
them
,
as
Zacharie
prophecied
,
at
the
circumcising
of
him
.
The
name
signifieth
as
it
were
grace
,
and
fauour
,
which
God
vouchsafed
the
people
,
by
sending
first
this
second
Eliah
,
to
prepare
the
way
of
the
Lord
,
and
then
the
Messiah
himfelfe
,
to
performe
the
worke
of
redemption
.
This
gracious
mercy
of
God
.
Iohn
was
appointed
to
preach
and
publish
;
extraordinarily
called
as
to
that
office
,
so
by
that
name
,
the
end
that
men
might
looke
for
some
extraordinarie
matter
of
fauour
by
his
ministerie
.
This
vse
both
the
Iewes
then
,
and
wee
now
are
to
make
of
the
name
;
not
as
if
it
had
bin
appointed
vpon
any
humour
,
but
as
intending
a
help
to
that
preparation
,
which
was
to
follow
.
This
was
one
reason
,
why
it
seemed
good
to
the
holy
Ghost
,
that
our
Euangelist
should
set
downe
his
name
;
that
with
the
report
of
his
being
sent
from
God
,
the
nature
of
his
message
might
,
in
a
generall
sort
,
be
conceiued
.
Especially
,
if
we
remember
withall
,
as
we
cannot
almost
chuse
but
doe
,
that
the
name
was
enioined
before
his
conception
.
by
order
from
God
himselfe
.
Doth
the
Euangelist
tell
me
,
that
his
name
was
Iohn
?
Surely
though
he
writ
not
the
historie
at
large
,
yet
he
would
haue
mee
consider
,
that
his
name
was
of
Gods
appointing
&
therefore
of
some
extraodinarie
signification
,
&
vse
;
that
wee
may
enter
into
such
a
consideration
of
him
,
as
they
did
,
that
dwelling
neer
to
his
father
,
heard
how
matters
had
passed
at
his
birth
,
concerning
this
name
.
They
laid
vp
those
things
in
their
hearts
(
saith
Saint
Luke
)
saying
what
manner
of
child
shall
this
bee
?
If
the
like
should
be
done
in
this
our
time
,
it
would
fill
all
mens
mouthes
,
and
eares
,
though
they
found
it
did
little
,
or
nothing
concerne
them
.
And
shall
we
passe
ouer
,
without
due
regard
,
a
thing
,
that
doth
so
much
import
vs
?
Will
neither
the
signification
of
the
worde
,
so
sweet
,
and
comfortable
,
delight
vs
?
nor
the
manner
of
imposing
the
name
,
so
extraordinarie
,
and
wonderfull
,
stirre
vs
vp
to
consider
it
?
nor
the
autoritie
of
him
,
that
appointed
it
,
cause
vs
to
aduise
better
of
it
?
Let
vs
take
heed
,
that
this
carelesnes
be
not
a
shreud
signe
,
that
we
little
esteeme
the
grace
it selfe
,
which
the
name
shadoweth
out
vnto
vs
.
The
last
reason
why
the
name
is
mentioned
,
is
the
nature
of
the
writing
:
which
beeing
an
Historie
,
requireth
that
the
names
.
at
the
least
of
all
principall
men
in
it
,
should
bee
recorded
.
This
course
our
Euangelist
heere
followes
,
the
rather
,
that
all
men
may
certainly
know
,
whom
hee
meanes
,
this
description
.
What
remaines
,
the
words
being
expounded
,
but
to
deliuer
the
meaning
of
the
Euangelist
?
which
can
not
well
be
done
,
till
wee
vnderstand
,
what
his
purpose
is
,
in
that
hee
sayth
.
Now
of
that
,
there
are
diuers
opinions
,
all
reasonable
,
and
of
some
likelihood
.
Wee
may
draw
them
to
these
heads
;
the
course
of
the
historie
,
and
the
amplifying
of
the
matter
,
that
concernes
our
Sauiour
Christ
.
They
that
referre
it
to
the
course
of
the
Historie
,
say
no
more
of
it
,
but
that
the
Euangelist
,
hauing
spoken
of
our
Sauiours
diuine
nature
in
the
former
The
former
whereof
,
will
haue
this
brought
in
,
as
a
What
manner
of
child
shall
this
bee
?
When
There
went
out
to
him
Ierusalem
,
and
all
Indea
,
and
all
the
region
round
about
Iordan
.
Neither
went
they
out
onely
,
but
submitted
themselues
to
bee
taught
,
and
baptized
by
him
;
consossing
their
sinnes
.
What
speak
I
of
the
common
sort
?
Many
of
their
great
Doctors
,
Pharises
,
and
Sadduces
,
were
glad
to
receiue
baptisme
at
his
hands
.
Yea
the
rules
of
the
lewes
.
sem
an
embassage
to
him
of
no
meane
men
,
Priests
and
Leuites
,
being
Pharises
,
as
it
were
being
ready
and
in
a
manner
offring
to
acknowledge
him
for
the
Messiah
.
Iudge
then
what
reconing
hee
must
bee
of
among
the
Iewes
,
that
was
of
greater
dignitie
,
and
excellencie
,
then
a
man
of
such
estimation
,
as
Iohn
the
Baptist
.
Surely
I
can
not
easily
discerne
,
what
could
be
written
more
to
the
commendation
and
honor
of
CHRIST
,
after
the
former
points
of
his
diuine
nature
,
and
mediatorship
,
then
this
comparison
,
by
which
hee
is
magnified
aboue
Iohn
And
there fore
wee
may
well
allow
this
exposition
a
place
amongst
them
,
that
are
best
to
bee
liked
.
Which
Iam
the
willinger
to
doe
,
because
it
agreeth
also
,
with
an
other
,
that
is
of
good
likelihood
.
I
shewed
euen
These
might
bee
some
reasons
,
why
our
Euangelist
makes
mention
of
Iohn
but
(
me
thinkes
)
it
may
farder
bee
added
,
that
hee
doth
apply
this
testimonie
to
the
confirmation
of
that
he
had
formerly
deliuered
,
concerning
our
Sauiours
being
the
light
.
Therefore
saith
he
in
particular
,
that
Iohn
came
to
beare
witnes
of
the
light
,
not
onely
to
testifie
that
our
Sauiour
was
the
Messaih
.
Not
,
withstanding
;
I
would
not
haue
any
man
think
,
it
is
my
meaning
to
restraine
the
testimony
of
Iohn
to
this
particular
of
the
light
,
where
of
hee
makes
no
especiall
mention
by
any
record
of
this
,
or
the
other
Euangelists
:
but
this
I
say
,
that
therefore
this
witnes
of
Iohn
is
alledged
,
because
the
Iewes
hauing
so
high
a
conceit
of
Iohn
,
could
not
reasonably
choose
,
but
be
extraordinarily
well
perswaded
of
him
,
for
his
power
to
inlighten
the
world
,
whom
Iohn
their
famous
Prophet
preferred
,
in
all
his
Sermons
,
so
farre
before
himselfe
.
Iohn
was
as
the
day
.
sfarre
,
whose
appearance
giues
notice
of
the
sunnes
approach
.
Hee
is
a
light
,
that
brings
the
dawning
of
the
day
:
but
hee
is
not
that
light
,
which
shines
to
the
inlightning
of
the
world
,
as
the
sunne
doth
;
who
is
truly
,
and
properly
called
the
light
of
the
world
.
I
had
rather
therefore
take
this
place
,
as
a
testimonie
of
Christ
by
Iohn
,
then
as
a
comparison
betwixt
him
,
and
Iohn
.
As
if
our
Euangelist
,
should
haue
said
;
That
which
I
haue
auouched
of
him
,
whome
wee
set
before
you
,
to
bee
beleeued
in
,
as
the
Messiah
,
is
no
more
,
then
was
affirmed
by
no
meane
man
,
Iohn
the
Baptist
sent
from
God
to
beare
witnesse
of
him
,
that
from
him
onely
,
life
,
and
light
was
to
bee
receiued
.
Hee
came
to
beare
witnesse
of
the
light
,
that
all
men
,
through
him
might
beleeue
.
He
was
not
the
light
,
but
the
forerunner
of
the
light
,
to
shew
the
comming
of
it
.
Thus
then
is
the
Euangelist
to
be
vnderstood
,
that
in
this
verse
,
and
the
two
next
,
he
confirmes
that
,
which
he
from
the
beginning
had
affirmed
,
that
our
Sauiour
,
of
whom
hee
writes
this
Gospell
,
was
the
Messiah
,
His
autoritie
was
sufficient
,
as
being
the
worde
of
an
Apostle
:
but
that
all
excuse
might
be
taken
away
from
peruerse
&
vnbeleeuing
men
,
he
addes
the
testimonie
of
one
,
whose
memory
,
when
Iohn
penned
this
history
,
was
fresh
,
and
famous
;
yea
of
such
account
amongst
al
,
that
knew
him
,
by
their
owne
experience
,
or
report
of
others
,
that
hee
must
needes
bee
held
to
bee
very
vnciuill
,
in
the
opinion
of
ordinarie
men
,
and
impious
in
the
iudgement
of
as
many
,
as
were
religious
,
that
would
call
the
credit
of
his
testimonie
into
question
:
as
if
hee
would
haue
spoken
either
rashly
of
that
,
hee
knew
not
,
or
deceitfully
against
his
knowledge
;
Hee
was
sent
from
GOD
.
Can
you
suspect
him
of
falshood
,
whom
God
imploies
in
witnessing
the
truth
?
Can
you
require
more
Autoritie
in
any
man
,
then
to
haue
him
sent
from
God
?
With
what
other
commission
did
euer
any
of
the
Prophets
come
?
If
he
send
them
,
we
are
bound
to
heare
them
.
If
he
giue
them
instructions
,
they
need
no
farder
teaching
.
How
can
this
be
,
saith
one
,
that
his
sending
from
God
should
autorize
him
to
speake
,
what
he
list
,
and
enjoyne
vs
to
beleeue
whatsoeuer
he
speakes
?
Are
not
our
ministers
now
adaies
sent
from
God
?
Are
we
tyed
to
like
obedience
?
what
is
this
els
,
but
to
make
men
Lords
of
our
faith
;
Why
haue
wee
renounced
Popery
;
if
wee
haue
changed
not
our
estate
,
but
our
maisters
onely
?
Were
we
not
better
to
rest
vpon
the
faith
of
the
church
in
generall
,
then
to
subiect
our selues
to
euery
particular
mans
autoritie
,
by
giuing
credit
to
euery
point
,
hee
deliuers
?
This
complaint
will
easily
bee
satisfied
,
if
wee
rightly
informe
our selues
,
concerning
the
difference
of
sending
.
All
true
Ministers
are
sent
by
,
or
from
GOD
;
but
not
all
alike
:
Some
imediately
,
without
the
ordinary
ministerie
of
men
;
MOSES
,
and
all
the
Prophets
,
and
Apostles
:
Some
by
the
iudgement
,
and
discretion
of
men
,
according
to
warrant
giuen
by
GOD
,
in
the
Scriptures
,
to
that
purpose
.
The
former
haue
,
as
their
calling
,
so
their
direction
from
GOD
,
that
sends
them
,
in
such
sort
,
that
they
cannot
erre
,
or
stray
from
their
commission
.
The
later
,
as
they
get
the
knowledge
of
that
,
they
are
to
teach
,
not
by
reuelation
of
God
to
them
,
but
by
their
prayer
to
God
,
and
study
in
the
scriptures
:
So
they
haue
no
further
assurance
of
being
preserued
from
errour
,
then
as
they
faithfully
indeauour
to
perfect
their
knowledge
by
the
same
meanes
,
whereby
they
attained
to
the
beginnings
thereof
.
So
it
comes
often
to
passe
,
by
our
want
of
zeale
,
and
faith
in
prayer
,
by
our
negligence
in
studie
,
and
by
our
naturall
dulness
to
conceiue
,
that
wee
mistake
the
matters
,
whereof
wee
labour
to
informe
our selues
,
and
other
.
I
say
nothing
of
our
corrupt
affections
,
by
which
wee
are
somtimes
drawne
away
from
seeing
that
,
wee
see
,
and
driuen
to
speake
that
,
wee
would
haue
true
,
not
that
wee
know
to
be
true
;
of
which
passions
,
in
regard
of
the
euent
,
men
so
especially
guided
by
the
spirit
of
God
,
as
the
Prophets
,
and
Apostles
were
,
are
wholly
freed
.
As
for
our
witnes
Iohn
Baptist
,
what
could
there
bee
extraordinarie
,
in
any
mans
sending
,
that
was
wanting
in
his
?
Doe
not
put
me
to
repeat
that
,
I
deliuered
before
of
his
birth
,
bringing
vp
,
and
calling
.
Onely
take
,
for
your
better
satisfaction
,
the
prophecies
of
him
,
and
the
performance
of
them
,
witnessed
in
the
scripture
.
A
voice
cryeth
in
the
wildernes
(
saith
the
Prophet
Esay
)
Prepare
yee
the
way
of
the
Lord
;
make
straight
his
pathes
.
Malachy
speakes
somwhat
more
Behold
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
mee
.
What
voice
;
what
messenger
was
this
?
Let
S.
Mathew
shew
vs
?
This
is
hee
(
viz.
Iohn
of
whom
it
is
spoken
by
the
Prophet
Isaias
,
saying
,
The
voice
of
him
,
that
cryeth
in
the
wildernes
,
&c.
The
like
hath
S.
Marke
,
who
begins
his
Gospell
with
the
testimonie
Iohn
.
Behold
I
send
my
messenger
,
&c.
S.
Luke
also
I
am
the
voice
of
him
,
that
cryeth
in
the
wildernes
,
Make
straight
the
way
of
the
Lord
.
If
there
bee
any
man
,
whome
this
colud
of
witnesses
cannot
perswade
,
though
hee
deserue
not
any
farder
instruction
;
yet
let
him
hearken
to
our
Sauiour
;
affirming
that
this
Iohn
was
that
Elias
,
of
whom
Malachy
prophesied
,
saying
,
Behold
I
will
send
you
Elias
the
Prophet
,
before
the
comming
of
the
great
,
and
fearefull
day
of
the
Lord
.
If
ye
will
receiue
This
is
Elias
which
was
to
come
.
So
had
the
Angell
Gabriell
prophecied
of
him
before
,
to
his
father
Zacharie
.
Hee
shall
goe
before
him
(
Christ
)
in
the
spirit
,
and
power
of
Elias
.
There
can
possibly
bee
no
doubt
then
,
but
that
hee
,
which
was
in
such
extraordinarie
sort
,
sent
from
GOD
,
both
could
,
and
would
testifie
,
according
to
the
truth
,
hee
had
receiued
by
reuelation
from
him
,
who
imploied
him
in
so
worthy
a
seruice
.
Is
it
not
strange
then
,
yea
almost
more
then
incredible
,
that
the
Iewes
,
for
whose
sake
principally
,
if
not
only
a
messenger
of
such
credit
,
and
authoritie
,
was
sent
,
should
so
distast
the
chiefe
point
,
and
the
very
substance
of
his
Message
?
I
intend
not
to
make
any
long
discourse
of
the
matter
,
because
I
shall
haue
more
iust
occasion
thereof
at
the
11.
verse
:
Yet
I
can
not
paste
it
ouer
wholly
in
silence
.
At
his
circumcision
,
all
that
heard
What
manner
of
Child
shall
this
be
?
Now
the
time
was
come
,
that
they
might
cast
off
that
feare
,
and
satisfie
themselues
,
concerning
that
their
wondring
.
He
was
growne
to
mans
estate
,
hee
betooke
himselfe
to
the
worke
of
his
calling
;
hee
perswaded
,
and
exhorted
all
men
to
repent
;
he
shewed
them
the
Messiah
;
he
spake
plainely
of
him
,
as
no
prophet
euer
could
,
that
no
man
could
doubt
,
whom
he
meant
.
Behold
the
Lambe
of
God
.
All
men
held
Iohn
for
a
Prophet
.
If
the
warrant
of
his
Doctrine
were
lookt
for
;
the
people
were
generally
of
opinion
,
that
hee
had
it
from
heauen
:
So
that
the
Pharises
&
Scribes
,
durst
not
say
the
contrary
,
for
feare
of
the
multitude
.
What
then
?
Did
hee
speake
obscurely
,
and
darkely
,
after
the
manner
of
prophecies
?
Hee
pointed
to
the
person
with
his
finger
.
This
is
hee
,
of
whome
I
said
,
After
mee
commeth
a
man
which
is
preferred
before
Behold
the
Lambe
of
God
,
that
taketh
away
the
sinnes
of
the
world
.
I
may
well
take
vp
the
complaint
of
the
Prophet
I
say
against
this
people
in
the
like
case
:
What
could
the
Lord
haue
done
more
for
them
,
then
he
did
?
Iohn
Baptist
came
neither
eating
nor
drinking
,
but
leading
so
austere
a
life
,
that
the
very
Heathen
were
moued
with
reuerence
toward
him
.
Herod
feared
Iohn
,
knowing
that
hee
was
a
iust
man
,
and
an
holy
,
and
reuerenced
him
;
and
when
he
heard
him
,
did
many
things
,
and
heard
him
gladly
:
But
it
was
a
small
matter
for
the
Iewes
to
make
little
accompt
of
Herods
iudgement
,
concerning
the
Baptist
;
it
was
much
they
should
not
beleeue
a
man
,
whom
they
thought
to
be
sent
from
God
.
Especially
considering
the
end
of
his
sending
,
which
The
same
came
for
a
witnes
,
to
beare
witnesse
of
the
light
,
&c.
In
the
former
whereof
wee
are
first
to
speake
of
his
office
,
both
in
the
generall
,
that
he
came
for
a
witnes
,
and
in
the
particular
,
that
hee
was
to
beare
witness
of
the
light
.
Secondly
,
we
must
consider
the
amplification
of
this
his
office
,
by
the
end
;
That
all
men
through
him
might
beleeue
:
and
in
the
next
verse
,
by
a
deniall
of
the
contrarie
thereto
,
he
was
not
the
light
;
and
a
repetition
of
the
office
,
but
was
sent
to
beare
witnes
of
the
light
.
In
the
first
part
,
there
is
no
neede
of
any
long
exposition
of
the
words
,
they
are
so
plaine
:
onely
somwhat
must
be
said
of
the
last
of
them
,
a
witnes
.
The
Greeke
worde
doth
not
signifie
a
partie
that
is
to
bee
witnes
,
but
rather
the
testimonie
it selfe
,
Hee
came
for
testimonie
,
say
they
.
For
testimonie
?
What
English
should
a
man
pick
out
of
such
a
strange
kinde
of
speech
?
Surely
if
any
thing
can
reasonably
bee
made
of
it
,
wee
must
vnderstand
Testimonie
for
testimoniall
;
as
if
the
Euangelist
had
meant
to
tell
vs
,
that
Iohns
comming
was
for
testimoniall
.
But
hee
had
no
such
thought
.
For
hee
came
not
to
haue
any
testimony
of
this
,
or
that
from
other
men
,
but
to
giue
testimonie
himselfe
to
other
.
So
that
neither
the
worde
testimonie
may
bee
put
for
testimoniall
;
nor
if
it
might
,
could
it
serue
to
expresse
Saint
Iohns
meaning
.
Which
is
nothing
else
,
but
that
the
Baptist
came
to
beare
,
or
giue
witnes
.
The
phrase
is
somewhat
diuers
in
the
two
clauses
:
but
the
sense
is
absolutely
one
,
and
the
same
.
May
wee
then
so
expound
our
Popish
translation
of
the
Rhemists
?
This
man
(
say
they
)
came
for
testimonie
;
that
is
,
to
giue
testimony
.
Indeede
,
that
is
the
thing
that
our
Euangelist
would
haue
vs
know
:
but
the
English
will
not
beare
it
;
For
testimonie
,
For
to
giue
testimonie
:
But
such
strange
,
and
new
language
,
may
suite
with
their
strange
,
and
new
Religion
:
English
eares
mislike
the
manner
of
their
speech
,
as
Christian
hearts
doe
the
points
of
their
doctrine
.
Wee
commonly
translate
the
words
,
for
a
witnes
;
fitly
in
regard
of
the
sense
,
and
easily
for
all
mens
In
testimonium
.
vnderstanding
:
This
same
came
for
a
witnes
;
that
is
,
This
man
,
who
I
said
was
sent
from
God
,
came
to
bee
a
witness
.
The
Euangelists
manner
of
speech
is
not
fully
deliuered
:
who
according
to
the
custome
of
the
tongue
hee
writ
in
,
saith
,
worde
for
word
,
he
came
to
testimonie
,
namely
to
giue
testimonie
;
which
the
Latin
also
followes
,
though
that
language
doe
scarce
beare
it
so
well
,
as
the
Greeke
doth
.
To
draw
into
English
such
kinde
of
phrases
is
not
to
inrich
the
tongue
,
but
to
corrupt
it
.
Wee
haue
no
way
to
expresse
the
Euangelists
speech
and
meaning
in
English
,
but
to
say
,
To
giue
or
beare
testimonie
,
or
witness
.
This
was
then
the
office
of
Iohn
Baptist
,
To
be
a
witness
.
Now
the
vse
of
witnesses
is
,
for
the
confirmation
of
some
truth
,
or
for
manifestation
of
it
.
For
where
there
is
no
doubt
,
nor
question
;
howsoeuer
perhaps
in
forme
of
Lawe
,
there
may
bee
witnesses
required
:
yet
indeede
there
needes
none
.
Where
there
is
neede
of
them
,
there
the
matter
is
not
plaine
in
it selfe
,
or
at
the
least
not
acknowledged
to
bee
true
.
So
that
the
point
,
for
which
Iohns
testimonie
is
to
bee
had
,
hath
of
its
owne
nature
,
or
by
the
ignorance
,
or
peruerseness
of
men
,
somthing
not
cleere
,
or
not
confest
.
What
if
it
haue
?
Could
not
God
haue
made
it
manifest
,
by
some
testimonie
,
from
himselfe
,
without
such
an
extraordinarie
course
offending
a
witnes
,
as
it
were
downe
from
heauen
?
Yes
out
of
doubt
.
He
,
that
made
the
vnderstanding
of
man
,
can
make
man
vnderstand
what
pleaseth
him
.
He
,
that
framed
the
heart
,
can
perswade
,
and
incline
it
,
to
what
himselfe
list
.
But
all
such
courses
of
reuelation
from
God
,
were
as
extraordinarie
as
such
a
kind
of
birth
and
message
;
and
both
the
one
and
the
other
little
enough
in
this
case
:
as
the
euent
shewed
.
For
although
the
Lord
testified
of
his
sonne
,
by
his
owne
voice
from
heauen
,
and
by
Iohn
vpon
earth
,
yet
was
he
scarcely
acknowledged
by
any
man
.
As
for
the
work
of
Gods
mighty
power
in
the
soules
of
them
,
that
come
to
beleefe
in
Christ
,
it
was
not
wanting
to
any
of
these
Iewes
,
who
aduisedly
&
religiously
gaue
credit
to
the
testimonie
of
Iohn
the
Baptist
,
or
set
themselues
to
consider
of
it
,
as
they
ought
to
haue
done
;
which
if
they
had
done
,
it
was
not
possible
,
but
they
should
haue
seene
,
both
the
loue
of
God
in
sending
them
such
worthy
meanes
of
instruction
,
and
the
truth
of
that
,
which
Iohn
deliuered
by
commission
from
him
.
Doost
thou
wonder
at
the
blindnes
,
and
frowardnes
of
the
Iewes
,
whome
the
testimony
of
a
man
(
in
their
owne
iudgement
)
not
to
bee
excepted
against
,
could
not
moue
to
beleeue
?
View
thy self
in
this
glasse
.
and
consider
whether
more
witnesses
,
acknowledged
by
thee
to
be
sent
from
God
,
&
to
speake
according
to
the
truth
of
God
,
be
not
of
as
small
credit
with
thee
,
in
many
points
,
wherein
thy
obedience
is
required
.
But
of
this
,
more
anone
,
when
wee
haue
a
little
better
examined
,
of
what
kinde
,
this
testimony
of
Iohn
was
.
That
he
might
beare
witnesse
of
the
light
.
The
words
haue
beene
all
expounded
already
:
in
the
matter
there
are
these
two
thinges
to
bee
considered
;
what
manner
of
testimony
it
was
,
that
Iohn
gaue
;
what
it
was
that
he
testified
.
A
testimony
,
as
all
men
knowe
,
is
ordinarily
giuen
by
word
of
mouth
:
wherein
some
matter
in
question
is
either
affirmed
,
or
denied
;
and
they
,
that
giue
these
testimonies
,
are
called
witnesses
.
Amongst
Christians
there
is
another
kinde
of
witnesses
,
tearmed
Martyrs
by
the
Greeke
name
:
which
is
common
to
all
,
that
testifie
any
thing
,
especially
in
matters
of
Law
,
and
iudgement
.
The
same
word
is
heere
vsed
,
to
signifie
the
witnesse
,
that
Iohn
bare
.
Those
,
whome
wee
call
Martyrs
,
are
such
,
as
,
by
their
death
,
beare
witnesse
to
some
truth
of
God
,
reuealed
in
his
word
;
suffering
themselues
to
bee
tormented
,
and
murthered
,
rather
then
they
will
denie
,
or
not
confesse
a
knowne
truth
of
God
,
when
they
are
lawfully
demanded
of
it
.
Such
was
Stephen
,
and
so
is
hee
called
by
Paul
;
When
the
bloud
of
thy
Martyr
Stephen
was
shed
.
The
same
title
is
giuen
when
Antipas
my
faithfull
Martyr
was
staine
among
you
.
For
this
cause
Christ
himselfe
is
named
a
Martyr
:
from
Iesus
Christ
which
is
a
faithfull
Martyr
or
witnesse
;
and
the
first
begotten
of
the
dead
.
As
for
Iohn
,
who
knowes
not
that
hee
was
put
to
death
by
Herod
,
for
dooing
his
dutie
,
in
witnessing
a
trueth
of
GOD
?
Yet
hee
is
not
thought
to
bee
any
of
the
Martyrs
,
that
giue
witnesse
by
their
death
;
because
it
is
commonly
helde
,
that
the
dying
for
no
trueth
makes
a
Martyr
,
vnlesse
the
trueth
concerne
somewhat
belonging
to
the
profession
of
the
Gospell
:
so
that
neither
Isay
,
nor
any
of
the
Prophets
,
are
properly
to
be
tearmed
Martyrs
.
I
will
not
striue
about
the
point
:
especially
,
since
I
doe
but
touch
this
by
the
way
;
onely
for
Iohn
,
I
thinke
hee
is
not
properly
to
bee
reckoned
in
the
number
of
the
Martyrs
:
not
so
much
,
because
the
matter
,
for
which
hee
reprooued
Herod
,
did
not
appertaine
,
in
any
particular
sort
,
to
the
Gospell
as
for
that
he
was
not
executed
professedly
for
that
,
he
had
sayde
,
and
did
constantly
mainetaine
;
but
for
satisfying
of
the
Kings
promise
,
and
Horodias
malice
:
but
whether
that
bearing
witnesse
could
make
him
a
Martyr
,
or
no
,
questionlesse
it
was
not
that
,
which
our
Euangelist
here
speakes
of
;
for
it
was
not
any
testimonie
of
the
Light
.
How
then
did
Iohn
beare
witnesse
?
By
preaching
of
Christ
;
and
auowing
,
that
hee
was
the
Messiah
ordayned
;
and
sent
for
the
saluation
of
them
,
that
would
beleeue
in
him
.
This
(
may
some
man
say
)
was
common
to
him
,
with
the
Prophets
(
at
the
least
,
with
many
of
them
)
and
with
all
the
Apostles
,
that
succeeded
him
,
who
also
therefore
are
called
in
the
scripture
by
the
name
of
witnesses
.
Let
vs
make
that
wee
say
,
apparant
to
all
men
.
First
,
for
them
all
in
generall
,
Zachary
the
Father
of
Iohn
Baptist
,
speaking
of
our
Sauiour
,
and
redemption
by
him
,
sayeth
that
God
spake
of
him
,
and
his
comming
to
that
purpose
:
By
the
mouth
of
his
holy
Prophets
,
which
were
since
the
world
beganne
.
And
the
Apostle
telles
vs
,
that
God
had
promised
the
sending
of
his
Sonne
,
afore
by
his
Prophets
,
in
the
holy
Scriptures
.
a
Virgin
shal
beare
a
Sonne
.
Neither
doth
hee
onely
prophecie
of
his
miraculous
conception
;
but
also
hee
signifies
the
great
mystery
of
his
person
,
consisting
of
two
natures
,
diuine
,
and
humane
:
She
shall
call
his
name
Emanuell
.
Which
is
by
interpretation
(
sayeth
Saint
Mathewe
)
God
with
vs
.
His
life
and
death
is
shortly
,
but
verie
liuely
described
,
by
the
same
Prophet
.
Hee
shall
growe
up
before
him
,
as
a
braunch
,
and
as
a
roote
out
of
a
dry
ground
,
&c.
Hee
was
cut
out
of
the
Land
of
the
liuing
.
Yea
,
hee
addes
Hee
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chast●sement
of
our
peace
was
vpon
him
,
and
with
his
stripes
wee
are
healed
.
Daniell
describes
the
verie
time
,
Beholde
the
lamb
of
God
:
This
is
hee
,
as
Iohn
did
.
Therefore
is
his
ministery
,
in
this
respect
preferr'd
far
before
theirs
,
by
our
Sauiour
Christs
owne
iudgement
.
Iohn
was
more
then
a
Prophet
:
Among
them
that
are
begotten
of
women
arose
there
not
a
greater
then
Iohn
Baptist
.
Well
let
him
haue
the
name
of
a
witnesse
,
aboue
all
the
Prophets
,
that
went
before
him
;
yet
the
Apostles
,
haue
that
title
giuen
them
by
Christ
himselfe
,
aswell
as
hee
;
yee
shall
be
witnesses
to
me
(
saith
our
Sauiour
)
in
Ierusalem
,
and
in
all
Iudea
,
and
in
Samaria
,
and
(
wherein
their
commission
went
beyond
Iohns
)
vnto
the
vttermost
part
of
the
earth
.
And
Iohn
himselfe
,
though
he
were
magnified
aboue
the
former
Prophets
,
in
regard
of
his
ministery
:
Yet
is
he
(
euen
therin
)
made
inferior
to
the
Apostles
.
He
that
is
least
in
the
kingdome
of
heauen
,
is
greater
then
he
.
It
is
not
to
be
denied
,
but
that
the
Apostles
were
witnesses
,
in
a
very
extraordinary
sort
;
being
chosen
before
,
to
giue
notice
of
such
things
,
as
should
befall
our
Sauiour
,
to
all
the
world
.
Therefore
to
them
did
hee
appeare
after
his
resurrection
.
Him
(
saith
Peter
)
God
caused
to
bee
showne
openly
Not
to
all
the
people
,
but
to
witnesses
,
chosen
before
of
God
;
to
vs
which
did
eate
,
and
drinke
with
him
,
after
he
was
risen
from
the
dead
.
Notwithstanding
,
the
witnesse
of
Iohn
was
of
an
other
kinde
,
then
either
the
Prophets
,
or
Apostles
.
For
the
one
foretold
,
that
hee
should
come
into
the
world
;
the
other
affirmed
,
that
he
had
bin
in
the
world
;
Only
Iohn
was
hee
,
that
shew'd
him
,
while
hee
was
in
the
world
,
&
who
was
long
before
prophecied
of
for
an
immediate
forerunner
of
him
,
at
his
comming
,
and
to
make
ready
a
people
for
him
.
We
see
of
what
kinde
his
testimony
was
;
Iohn
came
,
and
preached
in
the
Wildernesse
of
Iudaea
:
let
vs
now
inquire
what
it
was
,
that
hee
witnessed
.
Whereof
I
shall
neede
to
say
verie
little
,
because
I
spake
of
it
in
handling
the
former
point
.
In
one
worde
,
the
summe
of
his
testimonie
was
this
,
first
,
that
the
kingdome
of
heauen
was
at
hand
;
that
is
,
as
Saint
Luke
expresseth
the
matter
,
He
preachedthe
baptisme
of
repentance
,
for
the
remission
Hee
testified
to
all
the
Iewes
,
and
to
al
that
heard
him
,
that
there
was
no
means
,
nor
hope
of
saluation
,
but
by
repentance
of
their
sinnes
,
and
resting
vpon
the
Messiah
,
(
who
was
now
amongst
them
,
though
they
knewe
him
not
)
for
pardon
therof
,
by
his
death
,
and
sacrifice
.
The
second
,
and
most
proper
part
of
his
testimony
,
was
the
pointing
out
,
and
shewing
of
him
,
that
was
the
Messiah
;
that
all
men
might
knowe
,
and
embrace
him
.
Behold
the
Lambe
of
God
,
that
taketh
away
the
sinne
of
the
world
.
This
was
the
testimony
of
Iohn
.
But
that
,
which
principally
concerneth
the
reason
,
why
our
Euangelist
mentions
his
bearing
witnesse
,
is
to
bee
fetcht
out
of
the
third
Chapter
of
this
Gospell
;
where
a
Sermon
of
his
is
recorded
:
in
which
he
commends
our
Sauiour
to
all
men
,
as
him
,
who
being
sent
from
God
to
be
the
Messiah
,
speaketh
;
so
that
by
him
all
other
are
inlightned
;
who
are
of
the
earth
,
and
speake
of
the
earth
;
whe●eas
he
testifieth
nothing
but
that
,
which
hee
had
seene
,
and
heard
.
Truely
,
therfore
he
is
called
the
light
,
who
being
in
the
bosome
of
his
father
,
reueales
to
men
the
secrets
of
his
rather
,
touching
their
redemption
,
which
no
man
euer
knew
,
or
can
knowe
,
but
from
,
and
by
him
.
What
vse
then
was
there
of
any
witnesse
?
If
neither
Iohn
had
any
knowledge
,
but
from
him
,
and
hee
onely
was
able
to
inlighten
whom
hee
would
,
why
did
God
,
end
the
Bapti●
to
beare
witnesse
of
the
light
?
Needes
●●e
Sunne
the
day
starre
,
to
shewe
him
to
the
world
?
This
was
a
meanes
likelier
to
make
Iohn
bee
for
There
is
no
resurrection
,
neither
Angell
,
nor
spirit
.
What
neede
these
men
care
for
sinne
,
or
damnation
?
And
yet
the
ministerie
,
life
,
&
doctrine
of
Iohn
the
Baptist
was
such
,
that
euen
these
Miscreants
were
drawne
to
seeke
to
him
.
I
say
nothing
of
Herod
,
because
I
signified
before
,
that
hee
reuerenced
Iohn
,
and
heard
him
gladly
,
and
followed
his
doctrine
in
many
things
.
Tell
mee
I
am
not
worthy
(
sayde
Iohn
)
to
vnloose
his
shooe
latchet
.
Let
vs
therefore
acknowledge
the
goodnesse
of
God
,
who
voutchsafed
to
vse
such
meanes
for
the
teaching
,
and
perswading
of
so
vnkinde
,
and
vnthankfull
a
people
.
But
the
necessitie
of
sending
Iohn
,
and
the
kindnesse
of
the
LORD
in
sending
him
,
will
the
more
appeare
,
if
wee
aduisedly
consider
both
the
ignoraunce
of
the
Iewes
,
and
the
meanenesse
of
our
Sauiours
estate
,
while
hee
was
in
the
Worlde
.
It
is
true
,
that
the
LORD
had
(
from
time
to
time
)
giuen
notice
,
and
made
many
promises
of
the
comminge
of
the
Messiah
.
It
is
as
true
,
that
the
sette
time
of
his
comminge
was
foretoulde
,
and
cast
vp
by
Daniell
,
insomuch
that
olde
Symeon
,
and
And
this
conceite
had
taken
such
roote
in
their
hearts
,
that
our
Sauiour
Christs
owne
Disciples
held
it
fast
in
them
,
euen
till
the
very
time
of
his
Ascension
;
wilt
thou
at
this
time
,
restore
the
kingdome
to
Israell
?
It
was
an
outward
freedome
,
and
glorious
estate
,
in
this
life
,
which
the
Iewes
promised
themselues
,
by
the
comming
of
the
Messiah
.
What
was
there
in
our
Sauiours
parentage
,
bringing
vp
,
or
course
of
life
,
that
could
feed
this
hope
?
His
supposed
Father
Carpenter
.
Is
not
this
the
Carpenter
,
Maries
sonne
?
And
Who
made
me
a
Iudge
,
or
a
diuider
,
ouer
you
?
inioyning
obedience
to
Princes
,
&
rulers
;
Giue
vnto
Caesar
,
the
things
that
are
Caesars
.
Yea
professing
,
that
hee
came
to
serue
,
and
not
to
be
serued
.
This
being
at
the
time
of
our
Sauiours
comming
,
the
estate
of
the
lewes
,
they
either
carelesse
of
●is
assistance
,
or
ignorant
of
the
nature
thereof
,
his
owne
condition
also
being
so
meane
,
and
contemptible
,
was
it
not
gratiously
done
of
God
,
and
in
respect
of
the
people
,
necessarily
,
to
send
one
of
such
credit
,
and
autority
,
to
assure
them
,
that
Christ
was
the
Messiah
in
whom
they
ought
to
trust
;
and
to
teach
them
,
what
deliuerance
they
were
to
looke
for
by
him
?
Christ
needed
no
testimony
of
any
man
.
But
the
Iewes
stood
in
great
need
of
Iohn
,
to
informe
them
concerning
him
.
It
were
not
lost
labour
to
bestow
some
time
in
the
consideration
of
the
goodnesse
of
God
,
in
yeelding
so
much
to
the
Iewes
weaknesse
,
or
r●ther
in
striuing
with
such
patience
,
and
bounty
,
against
their
obstinat
wilfulnesse
.
I
might
also
take
occasion
to
stirre
vp
our selues
to
trust
in
God
;
of
whose
kindnesse
,
wee
haue
so
plaine
,
and
so
great
experience
But
I
am
willing
to
forbeare
both
these
points
,
till
I
come
to
some
other
place
,
where
they
are
more
directly
intended
,
by
the
purpose
of
the
Euangelist
.
In
the
meane
while
,
let
vs
go
forward
with
the
expounding
of
this
Scripture
;
wherein
(
as
we
haue
heard
)
the
office
of
Iohn
is
amplified
▪
in
this
verse
,
by
the
ende
of
it
,
That
all
men
through
,
or
by
him
,
might
beleeue
.
Whereof
that
I
may
speake
the
more
plainely
,
and
certainely
,
I
will
first
examin
what
this
ende
is
;
To
beleeue
by
him
:
Secondly
I
will
consider
the
quality
of
it
,
or
who
they
were
that
should
beleeue
.
The
former
hath
these
two
doubts
,
what
is
here
meant
by
belieuing
:
to
whom
this
Him
must
be
reffer'd
whether
to
Iohn
the
witnesse
,
or
to
the
light
,
of
which
he
bears
witnes
,
might
beleeue
through
him
.
Now
,
because
Beleeuing
is
a
word
of
so
common
&
great
vse
in
the
Scriptures
,
and
that
this
is
the
first
place
,
where
it
is
mentioned
in
this
Gospell
;
I
hold
it
not
only
requisit
,
but
necessary
for
me
,
to
speake
of
it
somwhat
more
at
large
.
To
beleeue
,
in
matter
of
religion
,
is
commonly
taken
to
signifie
3
things
:
The
acknowledging
of
Gods
being
;
Credere
Deum
,
To
beleeue
that
God
is
,
or
that
there
is
a
God
:
Credere
Deo
,
To
giue
credit
to
that
,
which
God
saith
:
Credere
in
Deum
,
To
beleeue
in
God
.
And
of
all
these
significations
,
wee
haue
variety
of
examples
in
the
Scripture
.
Giue
me
leaue
,
I
pray
you
,
for
our
better
vnderstanding
,
&
memory
,
to
draw
them
to
2
principall
heades
,
according
to
the
diuers
seat
,
or
place
,
they
haue
in
the
soule
of
man
.
To
beleeue
then
,
is
to
holde
something
for
truth
,
or
to
trust
to
something
.
The
former
is
an
action
of
the
vnderstanding
;
the
later
of
the
will
.
In
the
one
truth
only
is
respected
;
the
other
hath
an
eie
to
some
good
,
or
benefit
.
Beleeuing
,
as
it
hath
place
in
the
vnderstanding
,
signifies
either
an
holding
of
some
point
as
a
truth
,
by
the
originall
light
of
nature
in
vs
,
or
an
assenting
to
som
such
thing
reuealed
by
some
outward
meanes
,
&
taken
vpon
the
credit
of
the
teacher
.
Of
the
1.
kind
is
the
persuasion
,
that
all
men
naturally
haue
,
that
there
is
one
God
;
that
hee
is
the
Creator
of
heauen
,
and
earth
;
that
he
is
almighty
,
wise
,
iust
,
good
&c.
These
things
,
men
are
truly
,
and
properly
,
said
to
beleeue
,
because
they
are
not
taught
them
,
but
bred
in
them
;
they
receiue
them
not
of
other
,
but
haue
them
of
themselues
;
they
come
not
to
the
acknowledging
of
them
,
by
any
discourse
of
reason
,
but
see
them
by
a
light
,
that
shines
within
them
.
But
this
sense
of
the
word
,
I
confesse
,
is
hardly
to
bee
found
in
the
booke
of
God
:
which
refers
vs
,
for
the
naturall
knowledge
of
God
to
the
consideration
of
his
workmanship
in
the
creatures
.
The
inuisible
things
of
God
(
saith
the
Apostle
)
that
is
,
his
eternall
power
,
&
Godhead
,
are
seene
by
the
Creation
of
the
world
:
Yea
so
manifestly
seen
,
that
,
as
the
same
Apostle
testifieth
other
where
,
we
may
in
a
maner
feele
the
Lorde
by
groping
;
seeing
in
him
we
liue
,
&
moue
,
and
haue
our
being
.
Atheist
Epicurus
,
that
would
by
no
means
confess
,
that
the
world
of
trusting
to
is
implyed
.
Will
you
see
this
in
some
sewe
examples
?
Abraham
belieued
God
:
that
is
,
Abraham
was
perswaded
,
that
God
would
bee
as
good
as
his
worde
,
&
(
accordingly
)
he
trusted
to
him
,
or
belieued
in
him
for
the
performance
thereof
.
That
thus
much
is
to
bee
conceiued
by
that
beleefe
of
Abrahams
,
is
is
euident
by
the
Apostles
disputation
of
it
.
Who
hauing
alleag'd
that
testimony
of
Moses
,
to
proue
iustification
by
faith
or
beleeuing
in
Christ
,
in
the
applying
of
it
expoundes
beleeuing
God
by
beleeuing
in
him
.
To
him
,
that
worketh
not
,
but
beleeueth
in
him
,
that
iustisieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
:
where
he
deliuers
,
that
in
generall
,
which
before
he
had
said
in
particular
.
Abraham
beleeued
God
,
and
it
was
counted
to
him
for
righteousnesse
.
Abraham
beleeued
God
;
To
him
that
beleeueth
in
him
that
iustifies
the
vngodly
;
that
is
God
;
It
(
his
belieuing
)
was
counted
to
him
for
righteousnes
.
His
faith
(
his
beleeuing
)
is
counted
for
righteousnes
.
Do
you
not
see
,
that
to
beleeue
God
,
in
this
example
,
includs
belieuing
in
God
,
that
is
trusting
to
God
,
or
resting
vpon
God
for
that
,
which
I
say
directly
protesteth
;
that
he
,
which
beleeueth
,
shall
not
make
haste
.
So
that
no
man
is
accounted
to
beleeue
God
,
but
hee
that
relyeth
vpon
him
,
for
the
fulfilling
of
that
,
which
hee
hath
spoken
;
or
,
at
the
least
,
that
beleeuing
of
God
only
is
accepted
of
him
:
which
procures
a
trusting
in
him
for
that
,
which
we
beleeue
he
hath
truly
affirmed
.
The
new
Testament
is
plentiful
in
such
examples
;
I
will
giue
you
a
tast
of
them
,
and
leaue
the
rest
to
your
farder
meditation
,
and
to
some
other
occasion
,
that
shall
offer
it selfe
With
the
heart
(
saith
S.
Paul
)
man
beleeueth
to
righteousnesse
.
What
beleeuing
is
this
?
the
Apostle
himselfe
teacheth
vs
in
the
next
verse
,
where
he
proues
that
,
he
had
said
,
by
the
testimony
of
the
Prophet
;
whosoeuer
beleeueth
in
him
shall
not
be
ashamed
.
As
he
sp●ke
these
things
many
beleeued
in
him
.
Then
said
Iesus
to
th●
Iewes
which
beleeued
him
.
Can
any
man
doubt
,
but
the
holy
beleeuing
in
.
Here
he
saith
That
al
men
through
him
might
beleeue
.
What
saith
To
them
,
that
beleeue
in
his
name
.
It
may
seeme
perhaps
,
that
I
haue
stood
ouer-long
vpon
this
point
:
but
the
necessity
of
the
matter
,
I
doubt
not
,
wil
excuseme
in
any
reasonable
mans
iudgement
;
especially
if
he
consider
,
that
I
haue
almost
dispatcht
the
whole
question
,
in
that
former
discourse
,
hauing
shewd
(
though
but
by
the
way
)
diuerse
examples
of
Beleeuing
in
,
or
trusting
to
;
that
I
may
be
the
shorter
in
that
,
which
remaines
to
be
handled
,
concerning
beleefe
,
as
it
is
an
action
of
the
will
,
resting
,
or
relying
vpon
somewhat
,
for
some
benefit
to
bee
receiued
.
In
this
signification
,
when
the
matter
is
of
beleeuing
God
to
iustification
,
&
saluation
,
sometimes
the
word
is
vsed
by
it selfe
;
sometimes
it
hath
an
other
word
,
which
we
call
a
preposition
ioined
with
it
.
Of
the
former
sort
,
these
may
be
examples
.
Hee
that
heareth
my
word
,
and
beleeueth
him
,
that
sent
me
,
hath
euerlasting
life
.
What
is
this
beleeuing
,
but
that
which
we
heard
of
euen
now
,
out
of
the
Apostle
?
Hee
that
beleeueth
in
him
that
iustifieth
the
wicked
:
and
that
,
yee
beleeue
in
God
.
The
like
is
to
bee
said
He
reioiced
,
that
he
,
with
all
his
housholde
,
beleeued
God
.
Would
you
knowe
what
Beleeue
in
the
Lord
Iesus
Christ
.
There
is
yet
a
plainer
testimony
then
this
,
if
any
thing
can
be
plainer
,
in
the
same
book
;
where
S.
Luke
writing
the
history
of
Crispus
,
and
his
conuersion
to
the
faith
,
speaketh
thus
.
And
Crispus
the
cheefe
ruer
of
the
Synagogue
,
beleeued
the
Lord
.
The
Lord
,
that
is
our
Sauiour
Christ
had
not
spoken
to
him
;
but
the
Apostle
Paul
had
taught
him
the
doctrine
of
the
Gospel
,
that
he
was
to
beleeue
in
Iesus
Christ
for
saluation
.
To
this
he
obayed
,
and
therefore
is
said
to
beleeue
the
Lord
,
that
is
,
to
beleeue
in
him
.
When
the
prepositions
are
added
,
the
signification
of
the
word
is
more
fully
exprest
.
The
most
common
,
and
vsuall
(
whereof
wee
haue
very
many
examples
in
this
Gospell
)
is
In.
His
Disciples
beleeued
in
him
.
Trusted
Messiah
.
That
whosoeuer
beleeues
in
him
should
not
perish
,
but
haue
life
euerlasting
.
Whosoeuer
resteth
vpon
him
for
saluation
.
Almost
euery
Chapter
affords
vs
the
like
examples
;
so
do
the
other
bookes
,
of
the
newe
Testament
,
especially
the
Epistle
to
the
Romans
;
that
I
may
spare
time
and
labour
,
and
hasten
to
the
other
preposition
;
which
though
it
bee
vsed
more
seldome
,
yet
is
most
significant
.
It
is
as
much
in
english
as
vpon
,
or
on
;
It
was
known
throughout
all
Ioppa
,
and
many
beleeued
vpon
,
or
on
him
.
That
is
,
many
rested
vpon
him
for
Saluation
.
What
must
I
doe
to
bee
saued
?
saith
Paul
and
Silas
answered
him
;
Beleeue
on
,
or
vpon
the
Lord
Iesus
Christ
,
and
thou
shalt
bee
saued
.
But
no
one
place
doth
so
plainely
,
and
fully
expresse
the
nature
of
this
phrase
,
as
that
to
the
Romans
.
Behold
I
lay
in
Syon
a
stumbling
stone
,
and
a
rock
of
offence
;
and
euery
one
that
beleeueth
on
it
,
shall
not
bee
ashamed
.
Heere
our
Sauiour
is
compared
to
a
Rocke
,
at
which
many
doe
stumble
,
not
acknowledging
him
to
bee
the
Messiah
,
but
seeking
other
meanes
to
saue
themselues
by
.
This
Simeon
foretold
of
our
Sauiour
,
that
hee
should
be
an
occasion
of
falling
,
to
many
in
Israell
.
But
to
beleeue
in
Christ
,
this
one
place
may
giue
him
ful
satisfaction
;
out
of
which
(
as
it
hath
beene
shewed
)
hee
may
learne
,
that
it
is
nothing
else
,
but
to
cast
himselfe
vpon
Christ
to
bee
iustified
,
and
saued
by
him
.
Thevse
of
the
worde
being
(
as
hath
beene
said
)
so
diuerse
;
in
what
sense
shall
we
take
it
,
in
this
text
?
That
we
shall
knowe
,
by
vnderstanding
,
what
it
was
,
that
Iohn
laboured
to
perswade
men
to
,
by
his
preaching
.
For
wee
haue
learned
,
that
his
witnesse
beareing
,
was
Teaching
:
and
wee
see
heere
,
that
the
ende
of
his
teaching
was
,
Beleefe
,
that
all
men
might
beleeue
.
What
was
this
beleeuing
?
Onely
an
aslenting
to
the
truth
of
that
,
which
they
heard
Iohn
deliuer
?
If
that
had
beene
all
,
surely
hee
would
neuer
haue
taken
so
much
paines
,
and
spent
so
much
time
,
in
exhorting
all
men
,
to
consider
their
owne
estate
,
and
in
convincing
them
of
sinne
,
that
they
might
finde
,
in
what
neede
they
stood
of
deliuerance
by
the
Messiah
.
But
that
I
may
make
as
short
,
as
I
can
,
wee
may
fetch
the
aunswere
to
this
doubt
from
the
Apostle
Paul
:
who
thus
describes
the
office
,
and
doctrine
of
Iohn
the
Baptist
.
Iohn
verely
baptized
with
the
baptisme
of
repentance
(
saith
the
Apostle
)
saying
vnto
the
people
,
that
they
should
beleeue
in
him
which
should
come
after
him
,
that
is
,
in
Christ
Iesus
.
So
then
,
whereas
our
Euangelist
tells
vs
,
that
the
ende
of
Iohns
comming
was
,
that
all
men
shoulde
beleeue
,
hee
giues
vs
to
vnderstand
,
that
hee
taught
men
the
mystery
of
redemption
by
Christ
(
though
not
so
distinctly
as
it
was
afterwarde
deliuered
)
with
a
purpose
,
and
desire
,
that
they
shoulde
take
our
Sauiour
CHRIST
for
the
Messiah
,
and
rest
vpon
him
,
that
their
sinnes
might
bee
taken
away
.
Beholde
(
saith
hee
)
the
lambe
of
God
that
taketh
away
the
sin
of
the
world
.
It
is
true
,
that
beleeuing
properly
signifieth
no
more
,
but
giuing
credit
,
or
assenting
to
the
truth
;
but
seeing
wee
finde
the
ende
of
Iohns
preaching
to
reach
farder
then
so
,
wee
must
needs
hold
that
the
other
degrees
of
beleeuing
are
implied
in
this
one
and
first
step
to
faith
,
by
which
we
are
iustified
.
The
like
we
are
to
conceiue
of
the
word
,
wheresoeuer
in
the
new
Testament
wee
finde
that
ascribed
to
beleeuing
,
which
cannot
be
attain'd
to
,
but
by
faith
in
Christ
.
I
wil
indeavor
to
make
this
plaine
by
an
example
or
two
.
He
that
beleeueth
,
&
is
baptized
,
shall
be
saued
.
What
is
meant
here
,
by
beleeuing
?
Nothing
,
but
assenting
to
that
,
which
the
Apostles
taught
,
in
regard
of
the
truth
thereof
?
But
that
cannot
bring
saluation
to
any
man
;
which
is
not
to
be
obtain'd
,
without
resting
vpon
Christ
for
iustification
.
Therefore
to
beleeue
,
in
that
text
of
Mark
,
is
as
much
as
,
to
beleeue
in
Christ
,
or
to
rely
vpon
Christ
for
saluation
.
Dost
thou
beleeue
in
the
Sonne
of
God
?
saith
He
answered
and
said
,
Who
is
hee
Lord
,
that
I
may
beleeue
in
him
?
And
Iesus
said
,
Both
thou
hast
seene
him
&
he
it
is
that
talketh
with
thee
.
Then
he
said
Lord
I
beleeue
.
What
did
he
beleeue
?
That
Christ
was
the
Son
of
God
.
Was
that
all
?
Our
Sauiour
asked
him
,
if
hee
did
beleeue
in
the
Sonne
of
God
.
Had
it
beene
sufficient
for
him
to
professe
,
that
he
beleeued
him
to
be
the
Sonne
of
God
?
No
sure
.
But
it
behoued
him
for
the
answering
of
the
question
,
to
affirme
that
he
beleeued
in
him
.
It
is
needlesse
to
heape
vp
any
more
examples
;
These
fewe
may
serue
to
teach
vs
,
that
beleeuing
is
sometimes
put
,
for
beleeuing
in
Christ
.
If
it
please
you
to
take
a
view
of
other
places
of
the
same
kind
,
I
doubt
not
,
but
you
will
bee
confirmed
in
the
truth
of
this
obseruation
.
The
ende
then
of
Iohns
bearing
witnesse
was
,
that
all
men
through
him
might
beleeue
in
Iesus
Christ
to
saluation
.
There
is
yet
an
other
doubt
,
who
it
is
,
that
the
Euangelist
meanes
by
Him
,
through
him
.
Through
whome
?
For
the
word
in
the
Greeke
may
agree
either
to
Iohn
the
witnesse
,
or
to
the
light
,
whereof
hee
beares
witnesse
:
though
in
our
English
there
is
a
plaine
difference
;
because
if
we
would
haue
it
vnderstood
of
Iohn
,
wee
must
translate
the
word
,
as
we
do
,
Him
:
but
if
we
referre
it
to
the
light
,
we
must
say
It
,
that
all
men
by
it
might
beleeue
.
Let
vs
see
now
to
whether
of
the
2
the
worde
must
belong
.
By
light
(
as
it
is
apparant
)
our
Sauiour
Christ
is
signified
:
so
that
if
we
vnderstand
it
of
the
light
,
the
meaning
is
,
that
all
men
should
beleeue
by
Christ
.
But
this
is
a
strange
kind
of
speech
,
without
al
warrant
of
example
from
the
Scripture
,
concerning
him
.
To
beleeue
Christ
,
To
beleeue
in
or
on
Christ
,
are
vsuall
,
and
ordinary
:
but
to
beleeue
by
Christ
,
is
a
phrase
with
which
the
Scripture
is
not
acquainted
.
And
whereas
some
men
would
defend
the
applying
of
this
to
the
light
,
by
expounding
it
,
that
men
through
Christ
,
might
beleeue
in
God
;
they
affirme
that
of
Chr.
which
the
Scripture
neuer
speaketh
of
him
.
Where
is
it
said
of
him
,
that
he
taught
men
to
beleeue
in
God
?
Once
in
this
Gospell
,
hee
mentions
beleeuing
in
God
;
but
as
a
thing
,
to
which
they
needed
no
instruction
of
his
;
because
they
did
already
performe
that
duty
.
Ye
belieue
in
God
(
saith
hee
)
Beleeue
also
in
mee
:
I
deny
not
,
that
For
the
farder
commendation
wherof
,
some
alleage
the
generality
of
it
,
that
it
belongd
to
all
,
Iewes
,
&
Gentils
,
one
,
and
other
,
without
exception
,
as
the
words
(
they
say
)
manifestly
proue
;
that
all
men
through
him
might
beleeue
.
It
is
not
my
desire
,
nor
purpose
,
to
speak
any
thing
,
that
may
darken
the
glory
of
so
honorable
a
calling
,
as
Iohns
was
:
as
it
might
,
and
(
I
hope
)
did
appeare
,
when
I
handled
the
point
of
his
witnes-bearing
.
But
But
I
am
now
to
seeke
out
the
meaning
of
that
,
which
our
Euangelist
heere
reporteth
,
not
to
apply
my selfe
to
set
forth
the
largenesse
of
Iohns
commission
,
or
the
excellency
of
his
office
.
The
question
is
,
how
far
these
wordes
,
All
men
,
are
to
be
stretcht
,
according
to
the
true
intent
,
and
meaning
of
the
Euangelist
.
What
needs
any
question
of
this
matter
?
saith
one
.
The
Euangelist
hath
spoken
plaine
enough
.
Let
the
wordes
haue
their
full
course
,
and
restraine
not
that
to
some
,
which
is
imparted
to
all
.
If
the
like
speeches
were
alwaies
in
Scripture
of
as
large
extent
,
in
the
holy
Ghosts
meaning
,
as
they
are
in
their
owne
nature
;
there
might
be
no
question
made
,
but
that
in
this
place
they
were
so
to
be
taken
.
But
who
is
ignorant
,
that
often
times
in
Scripture
,
the
generall
sense
of
the
worde
must
bee
limitted
to
some
particulars
?
For
example
,
in
this
very
case
,
concerning
the
ministery
of
Iohn
;
Saint
Mathew
saith
,
That
,
All
Iudea
and
all
the
Region
about
Iordan
went
out
to
him
:
All
men
,
or
all
the
world
knowes
it
.
And
of
the
same
kind
is
that
in
the
Gospell
,
though
not
so
large
;
All
holde
Iohn
as
a
Prophet
,
Shall
I
alleage
a
straunger
kind
of
speech
,
for
proofe
of
that
,
I
haue
affirmed
?
As
in
Adam
all
men
dy
;
So
in
Christ
shall
all
bee
made
aliue
.
Here
is
the
very
same
worde
twice
vsed
,
and
yet
diuersly
.
All
,
in
the
first
part
of
the
verse
,
signifies
euery
man
,
woman
,
and
child
,
that
came
from
Adam
by
naturall
propagation
.
But
in
the
later
part
it
is
restrained
to
certaine
men
,
as
the
next
verse
makes
it
plaine
:
But
euery
man
in
his
order
:
The
first
fruites
is
Christs
,
afterward
they
that
are
Christs
.
Those
All
are
no
more
,
but
such
,
as
are
Christs
.
For
none
,
but
they
,
are
made
aliue
in
Christ
;
that
is
,
as
members
of
his
body
,
whereof
he
is
the
head
.
If
you
presse
mee
with
the
opposition
betwixt
Adam
,
and
Christ
,
to
conclude
from
thence
,
that
All
must
bee
as
generall
in
the
later
clause
,
as
in
the
former
;
first
we
haue
heard
the
Apostles
limitation
,
They
,
that
are
Christs
:
Secondly
,
consider
the
similitude
of
the
first
fruites
,
which
sanctifie
none
,
but
their
owne
lumpe
:
and
the
wicked
are
not
one
lumpe
with
Christ
;
no
more
,
then
they
are
part
of
his
body
.
Lastly
,
conceiue
also
the
reason
of
this
diuersity
,
and
the
opposition
will
stand
,
for
all
this
restraint
.
In
Adam
all
men
dy
:
simply
all
men
,
not
one
excepted
,
of
any
age
,
sex
,
or
condition
.
Why
so
?
Because
euery
man
,
woman
,
and
child
was
in
Adam
,
when
hee
sinned
,
and
is
naturally
descended
from
Adam
.
Shall
all
men
in
like
sort
be
made
aliue
in
Christ
?
Not
simply
all
;
because
all
are
not
Christs
,
as
all
were
Adams
;
yet
is
there
a
fit
comparison
of
contraries
.
For
as
all
Adams
dy
in
Adam
;
So
all
Christs
liue
in
Christ
.
Seeing
it
is
so
cleere
,
that
the
word
All
,
neither
must
,
nor
may
alwaies
be
extended
to
the
vttermost
of
the
proper
signification
thereof
,
I
trust
no
man
wil
rashly
condemne
me
,
If
I
make
inquity
,
whether
it
be
so
generall
,
in
this
place
,
or
no
,
Would
you
knowe
why
I
doubt
?
You
haue
heard
the
generall
reason
thereof
;
I
will
come
to
some
particulars
.
Frst
there
is
no
remedy
,
but
it
must
be
some
what
restrained
,
because
there
were
many
thousands
,
in
the
worlde
,
that
could
not
possibly
come
to
any
knowledge
of
Iohn
,
or
his
testimony
.
Yea
I
may
truly
,
and
therefore
boldly
say
,
that
the
hundreth
part
of
men
liuing
,
when
Iohn
preached
,
coulde
not
by
any
ordinary
meanes
,
so
much
as
haue
the
least
inkling
of
any
such
matter
.
The
time
of
his
ministery
exceeded
not
the
compasse
of
3
yeeres
;
he
trauailed
not
as
the
Apostles
did
afterward
,
from
Country
to
Country
,
Comfort
yee
my
people
;
Speake
comfortably
to
Ierusalem
.
A
voice
crieth
in
the
wildernesse
.
There
was
his
ordinary
aboade
,
till
the
time
came
(
saith
Saint
Luke
)
that
hee
should
shewe
himselfe
to
Israell
.
To
whome
dooth
Malachy
prophecy
of
his
comming
,
but
only
to
the
Iewes
,
Behold
I
will
send
you
the
Prophet
Eliah
&c.
And
he
shall
turne
the
hearts
of
the
Fathers
to
the
children
.
Of
what
fathers
,
to
what
children
?
Is
it
not
manifest
,
that
Many
of
the
children
of
Israell
(
saith
the
Angel
to
Zachary
)
shall
he
turne
to
their
Lord
God
.
And
hee
confirmes
his
speech
by
that
testimony
of
Malachy
.
Can
you
shew
mee
the
like
warrant
or
any
at
all
,
concerning
his
conuerting
of
the
Gentiles
?
I
doe
not
say
,
that
there
was
neuer
a
one
of
the
heathen
,
proselyte
,
or
other
,
that
had
the
vse
,
and
benefit
of
the
Baptists
ministery
;
but
this
was
extraordinary
,
&
by
an
especial
mercy
of
God
to
those
men
,
not
by
the
generall
intendement
of
the
Lorde
to
all
the
Gentiles
.
Thirdly
we
must
remember
,
that
the
ministery
of
Christ
himselfe
,
was
confined
to
the
land
of
Iury
,
and
not
suffered
to
be
common
to
all
the
world
.
Therefore
is
hee
called
the
minister
of
the
circumcision
;
&
his
office
therin
for
the
truth
of
God
to
confirme
the
promise
to
the
fathers
.
And
accordingly
he
professed
,
that
hee
was
not
sent
,
but
to
the
lost
sheepe
of
the
house
of
Israell
.
Not
as
if
the
benefit
of
his
mediation
,
and
redemption
,
were
not
common
to
the
Iewes
,
and
Gentiles
;
but
for
that
his
ministerie
,
in
his
owne
person
,
was
appointed
only
for
the
Israelits
howsoeuer
some
one
of
the
heathen
,
heere
and
there
,
might
lay
hold
on
him
,
to
saluation
,
being
conuerted
by
his
preaching
.
Iohn
then
,
who
was
to
prepare
the
way
for
the
Messiahs
person
,
had
his
commission
accordingly
,
not
for
all
the
worlde
,
but
for
the
Iewes
only
.
I
might
add
many
other
proofs
to
the
same
purpose
,
but
these
few
are
sufficient
;
both
to
shewe
their
misvnderstanding
of
this
place
,
who
would
build
the
doctrin
of
vniuersall
grace
vpon
it
,
and
to
direct
vs
,
to
the
true
meaning
of
the
holy
Ghost
therein
.
For
the
matter
it selfe
,
whether
God
haue
made
no
difference
,
touching
election
to
everlasting
life
,
betwixt
one
man
,
and
an
other
,
but
haue
equally
ordained
all
men
therevnto
or
no
,
I
will
not
,
nor
may
,
vpon
this
occasion
,
dispute
;
only
it
was
necessary
for
me
,
to
put
you
in
mind
that
no
such
doctrine
can
be
gathered
out
of
this
place
.
The
reason
thereof
is
double
;
as
well
because
the
ministery
of
Iohn
,
is
not
appointed
by
God
for
the
instruction
of
euery
particular
man
in
the
worlde
:
as
also
for
that
it
is
one
thinge
to
say
,
God
affoordes
all
men
the
meanes
of
saluation
(
supposing
that
to
be
true
,
which
I
am
out
of
doubt
no
man
can
proue
)
&
another
thing
to
affirme
,
that
God
intends
the
saluation
of
euery
●euerall
man
whatsoeuer
.
But
of
this
enough
for
the
present
.
It
remains
,
that
I
deliuer
the
true
meaning
of
these
words
;
All
men
:
which
(
as
I
haue
prou'd
)
must
bee
particularly
vnderstood
of
the
Iewes
.
This
being
granted
,
there
ariseth
yet
an
other
question
;
whether
vnder
this
All
,
euery
one
of
the
Iewes
be
comprised
,
or
no.
But
me
thinks
this
point
should
be
out
of
question
;
because
many
of
the
Iews
,
were
at
that
time
scattered
abroad
in
diuers
Countries
,
so
that
they
could
neither
come
to
Iohn
,
to
receiue
the
word
,
&
baptisme
by
his
ministry
,
nor
could
haue
any
such
knowledge
of
that
,
he
taught
,
as
that
by
it
,
they
might
be
brought
to
belieue
in
Iesus
Christ
for
saluation
.
Some
men
therefore
haue
thought
it
most
fit
to
ty
this
●enerall
word
to
all
the
elect
,
amongst
the
Iews
;
as
if
the
Euangelist
had
intended
to
teach
vs
,
that
the
end
of
Iohns
sending
was
,
that
al
those
Iews
,
whom
God
had
ordained
to
euerlasting
life
,
might
belieue
.
And
surely
if
it
were
the
purpose
of
the
holy
Ghost
,
to
reueal
vnto
vs
the
secret
counsa●l
of
God
,
concerning
the
saluation
of
some
certaine
men
,
there
can
be
no
doubt
,
but
the
elect
only
are
signified
.
But
this
(
giue
me
leaue
to
speake
plainl●
what
I
think
,
without
preiudice
to
any
mans
iudgement
seems
to
me
,
not
so
agreeable
to
the
Euangelists
purpose
as
to
make
the
end
of
Iohns
witnes-bearing
,
as
general
as
reasonably
we
may
.
For
it
is
somewhat
liable
to
exception
,
in
the
opinion
of
al
men
,
that
shal
read
,
or
heare
this
point
,
to
affirme
,
that
the
Lord
would
haue
so
publike
a
ministery
restrained
to
some
few
;
if
he
had
bard
a
men
,
saue
some
few
,
from
beleeuing
.
Wherfore
I
had
rather
take
it
as
in
definitly
spoken
,
without
respect
of
these
or
those
men
,
that
men
might
beleeue
;
yet
stil
with
restrain●
to
the
Iewes
.
Which
in
the
originall
may
more
easily
bee
done
,
because
the
word
men
being
not
exprest
,
we
may
reasonably
vnderstand
in
place
of
it
the
Iewes
.
That
all
might
beleeue
:
namely
that
all
the
Iewes
,
to
whom
only
he
was
sent
,
might
beleeue
.
And
so
may
we
also
very
well
,
and
fitly
translate
it
,
leauing
out
men
.
What
then
?
How
shall
we
vnderstand
the
place
?
First
we
must
expound
it
of
none
,
but
the
Iewes
;
because
to
them
only
Iohn
was
sent
.
Secondly
,
we
must
know
,
that
it
concernes
them
all
without
exception
,
one
&
other
.
Thirdly
,
let
vs
remember
,
that
heere
is
no
thought
of
Gods
secret
election
,
but
the
ende
of
the
ministery
of
Iohn
propounded
.
The
meaning
then
is
this
,
that
God
sent
Iohn
to
beare
witnesse
,
that
Iesus
was
the
light
,
to
the
end
that
all
,
to
whom
he
was
sent
,
might
acknowledge
the
Messiah
and
rest
vpon
him
for
saluation
.
What
?
Euery
one
of
the
Iewes
?
I
:
Euery
one
,
none
excepted
.
As
concerning
the
preaching
of
Iohn
;
had
he
any
commission
from
God
,
to
deny
any
man
his
helpe
,
in
teaching
,
and
baptising
?
Had
any
man
charge
from
God
,
not
to
heare
,
or
not
to
be
baptised
?
Did
the
Lord
with
hold
any
man
from
beleeuing
,
or
comming
to
baptisme
?
Did
hee
put
a
mislike
of
Iohn
,
and
his
ministery
into
any
mans
hart
?
Did
he
nourish
any
such
conceit
,
or
incline
any
man
to
the
retaining
of
it
?
It
is
true
indeed
,
that
Iohn
was
to
execute
his
office
only
in
Iewry
,
and
not
to
seeke
out
the
Iewes
in
the
seuerall
Countries
,
where
they
were
dispersed
.
But
this
doth
not
proue
,
that
his
ministery
therfore
belongd
not
to
them
.
There
was
great
reason
why
he
should
abide
in
those
parts
.
There
was
our
Sauiour
to
bee
borne
;
there
to
bee
baptised
by
him
;
there
to
be
showne
to
the
people
.
That
was
the
lande
,
in
which
the
people
,
to
whom
Iohn
was
sent
,
had
their
ordinary
,
and
proper
dwelling
.
And
though
many
were
d●sperst
here
,
and
there
;
yet
this
was
the
generall
rendez-vous
,
to
which
all
were
to
resort
,
for
the
worship
of
God
,
&
the
expectation
of
the
Messiah
.
If
their
worldly
affairs
,
&
occasions
held
thēir
other
places
that
they
●āe
no●
to
heare
Iohn
preach
,
ve●
was
Iohns
ministery
,
in
respect
of
the
common
end
therof
,
as
free
for
them
,
as
for
any
other
of
the
Iews
whatsoeuer
,
that
they
might
haue
beleeued
.
And
shall
any
of
them
,
that
haue
perisht
,
through
their
own
default
,
or
shal
any
Proctor
for
them
open
his
mouth
,
to
blame
the
iustice
,
or
deny
the
mercy
of
God
,
in
prouiding
for
their
saluation
?
What
dost
thou
climing
vp
to
heauen
,
and
prying
into
the
hidden
counsaile
of
God
,
to
accuse
him
,
or
excuse
them
?
Iohn
was
sent
to
beare
witnesse
,
that
all
men
might
beleeue
.
Did
he
not
accordingly
,
shew
himselfe
to
all
,
that
would
see
him
?
Did
he
forbid
,
or
discourage
any
man
from
hearing
?
If
at
any
time
he
seem'd
to
driue
men
,
from
him
,
it
was
to
driue
them
to
Christ
.
I
graunt
,
he
was
meane
in
his
apparell
,
homely
in
his
diet
,
solitary
in
his
conuersation
,
sharpe
in
his
reproofes
.
But
he
was
faithfull
,
and
painefull
in
his
ministery
.
Though
hee
rebuked
many
,
that
came
to
his
baptisme
;
yet
the
refused
none
,
that
confest
their
sinnes
.
It
was
not
his
purpose
to
with-hold
baptisme
from
any
man
;
but
to
prepare
all
men
,
that
they
might
bee
fit
receiuers
of
it
.
But
what
spend
I
time
,
in
defending
of
Iohn
?
These
mens
quarrell
is
not
to
him
,
but
to
God
.
Alas
poore
wretches
!
Whome
do
they
prouoke
?
How
will
they
be
able
to
maintaine
their
quarrell
?
Nay
rather
:
O
desperat
miscreants
!
O
prophane
blasphemers
!
Was
God
in
fault
,
that
they
beleeu'd
not
?
Did
he
not
promise
them
often
,
that
the
Messiah
shoulde
come
?
Did
he
not
send
his
Angel
,
euen
Gabriell
,
to
foretell
the
precise
time
of
his
comming
?
Did
hee
not
prouide
,
that
Iohn
should
preach
vnto
them
,
That
hee
might
turne
the
hearts
of
the
fathers
to
the
children
,
and
the
hearts
of
the
children
to
the
fathers
,
least
he
should
come
,
and
smite
the
earth
with
cursing
?
And
,
as
if
all
this
had
beene
a
small
matter
,
did
hee
not
take
order
,
that
his
promises
should
be
left
in
writing
,
to
the
ende
that
all
men
might
know
them
?
Where
was
the
fault
now
,
that
these
things
were
not
knowne
,
and
beleeued
?
Many
of
them
could
not
read
these
prophecies
.
But
God
had
made
euerie
one
of
them
capable
of
skill
to
read
.
If
their
parents
neglected
the
meanes
,
or
if
themselues
reguarded
not
the
knowledge
,
shall
God
beare
the
blame
of
their
sinne
,
and
folly
?
Will
you
except
against
the
hardnesse
of
the
points
,
as
they
are
deliuered
,
in
the
prophecies
of
the
olde
Testament
?
Nay
,
rather
condemne
the
hardnesse
of
their
hearts
,
that
would
not
vnderstand
that
,
which
(
as
for
those
times
)
was
plainly
,
and
manifestly
taught
.
There
was
none
so
simple
,
or
ignorant
amongst
them
,
but
he
had
heard
of
the
Messiah
.
None
almost
so
carelesse
,
but
lookt
for
his
comming
.
None
so
desperate
,
but
hoped
for
some
good
by
his
comming
.
Why
then
did
they
refuse
him
?
Refuse
him
said
I
?
Nay
;
why
did
they
denie
him
,
disgrace
him
,
hate
him
,
persecute
him
,
murther
him
?
Because
they
knewe
him
not
.
Did
they
not
know
him
?
But
they
might
haue
done
,
if
they
had
beleeued
Moses
,
and
the
rest
of
the
Prophets
,
that
testified
of
him
.
But
let
all
them
goe
.
Admitte
they
His
name
is
Iohn
.
Presently
hereupon
,
his
mouth
is
opened
,
and
his
tongue
loosed
;
and
by
the
spirit
of
prophecy
,
hee
breakes
out
into
a
psalme
of
prayse
,
and
thankesgiuing
to
God
.
These
things
are
noysed
all
about
those
parts
,
and
there
is
great
muttering
among
the
people
,
with
wonder
at
the
child
,
what
manner
of
man
hee
will
prooue
.
To
increase
this
admiration
,
the
course
of
this
childes
life
is
yet
more
extraordinarie
;
hee
withdrawes
himself
from
the
company
of
men
,
and
liues
in
the
wildernesse
,
many
yeares
together
:
at
the
last
,
about
the
thirteth
yeare
of
his
age
,
as
it
were
,
vpon
a
sodayne
,
He
comes
into
all
the
Coasts
about
Iordan
preaching
the
baptisme
of
repentanc
for
the
remission
of
sins
.
In
a
short
time
,
his
fame
growes
s●
great
,
that
the
Rulers
of
the
Iewes
,
are
halfe
of
opinio●
that
he
is
the
Messiah
;
yea
there
wanted
nothing
,
bu●
his
owne
word
,
to
make
him
beso
acknowledged
.
He●
cleares
it
,
and
sayes
plainely
,
I
am
not
the
Christ
.
No
many
dayes
after
this
message
,
euen
the
next
day
while
these
thinges
were
fresh
in
memorie
,
hee
tell
them
directly
that
Iesus
,
whome
also
hee
shewes
them
being
now
present
with
him
,
is
the
Messiah
,
after
whom
they
inqure
.
Consider
now
I
beseech
you
,
a
little
,
the
strange
,
and
wilfull
blindnesse
of
this
people
.
Iohn
the
Baptist
was
a
man
,
in
that
credit
,
and
fauour
with
them
,
that
hee
might
haue
beene
taken
for
the
Messiah
,
if
hee
would
haue
taken
the
office
vpon
him
.
Hee
tels
them
,
he
is
not
the
man
;
he
assures
them
vpon
his
reputation
,
that
Iesus
is
hee
:
to
whome
hee
doth
so
much
submit●e
himselfe
that
hee
holdes
not
himselfe
worthy
to
vntie
his
shooe
.
Tell
mee
nowe
,
and
speake
boldely
,
so
thou
wilt
speake
reasonably
,
whosoeuer
thou
art
,
what
canst
thou
saye
against
the
Lorde
in
this
case
?
Deuise
a
more
likely
meanes
,
if
thou
ca●st
,
to
perswad●
them
by
.
Doth
Iohn
want
authoritie
,
to
moue
them
?
All
men
held
Iohn
for
a
Prophet
.
Lackes
hee
credite
with
them
,
or
fauour
?
The
Scribes
,
and
Pharises
durst
not
so
much
as
denie
,
that
his
ministerie
was
from
God
,
for
feare
of
the
people
.
Perhappes
his
austeritie
in
his
priuate
carriage
,
and
publike
preaching
,
made
them
growe
into
some
mislike
of
him
.
Nothing
lesse
.
They
flockt
after
him
by
heapes
.
But
they
might
suspect
,
that
it
was
a
sette
match
,
betwixt
Christ
,
and
him
,
for
the
aduantage
of
them
both
.
They
were
perswaded
of
his
sinceritie
,
they
hearde
his
profession
,
that
hee
knew
not
him
,
to
bee
the
Messiah
,
but
by
the
signe
,
that
God
himselfe
had
giuen
him
:
They
had
seene
the
education
of
them
both
,
in
diuers
places
,
and
courses
of
life
.
What
should
I
say
?
I
am
euen
amazed
to
thinke
vpon
so
rare
,
and
incredible
,
shall
I
cal
it
,
ignorance
,
or
obstinacie
?
Let
me
repeat
the
matter
in
a
word
or
two
,
that
you
may
be
Iudges
,
whether
I
haue
cause
to
be
astonied
,
or
no.
A
people
liuing
vpon
the
hope
of
the
Messiah
,
seating
their
happinesse
in
deliuerance
by
him
,
hearkning
,
prying
.
gaping
after
his
comming
(
hauing
him
shewed
to
them
,
by
one
,
whom
they
iustly
admired
for
his
parts
and
graces
,
as
a
man
indeed
sent
from
God
)
like
wey
warde
children
,
reiect
that
,
when
it
is
offered
them
,
which
before
they
cryed
for
.
Who
can
giue
mee
the
reason
of
this
refusall
?
But
what
speake
I
of
reason
,
in
a
matter
so
vnteasonable
?
who
can
tell
mee
,
what
pretence
,
or
colour
they
had
for
it
?
Shall
wee
conferre
with
some
of
them
,
about
the
point
?
I
would
faine
heare
what
they
canne
say
for
themselues
.
If
Iohn
say
true
,
why
do
you
not
beleeue
him
?
If
hee
deliuer
that
,
which
is
false
,
why
doe
yee
not
reproue
him
?
Either
leaue
following
him
,
if
hee
teach
vntruths
:
or
if
yee
will
needes
follow
him
,
giue
credite
to
that
,
he
speakes
.
Is
his
report
of
Iesus
vntrue
?
Then
why
doe
you
wonder
at
him
,
as
a
Prophet
sent
from
heauen
?
Dooth
hee
vtter
that
hee
knowes
not
?
How
is
hee
woorth
the
hearing
?
Doth
he
speake
contrarie
to
his
knowledge
?
Hee
is
to
bee
hated
,
not
hearkned
to
.
How
vnciuill
are
you
(
to
speake
as
sparingly
as
I
can
)
who
suspect
his
faithfulnesse
,
whome
you
neuer
founde
in
any
fault
?
How
irreligious
are
you
that
condemne
him
of
errour
,
whome
God
sent
immediatly
,
for
your
instruction
?
Bethinke
yourselues
in
time
,
whome
you
refuse
,
and
despise
.
Through
Iohns
sides
you
strike
at
God
himself
Of
him
,
Iohn
receiued
his
commission
.
From
him
hee
had
instruction
,
what
to
teach
you
.
By
him
hee
was
directed
in
teaching
.
In
other
points
you
acknowledge
it
,
to
his
singular
commendation
.
Why
not
in
this
too
,
which
was
the
maine
ende
of
his
Embassage
?
At
the
least
bee
not
so
vnthankfull
,
iniurious
,
blasphemous
,
as
not
to
acknowledge
that
Iohn
was
sent
to
beare
witnesse
,
that
yee
might
all
beleeue
.
I
haue
beene
longer
in
this
discourse
,
then
I
purposed
:
yet
it
repents
me
not
;
because
I
doubt
not
,
but
you
all
perceiue
,
that
those
thinges
,
which
I
haue
handled
,
touching
the
Iewes
,
may
concern
vs
also
,
as
wel
as
them
.
For
although
I
perswade
my selfe
,
that
these
All
(
as
I
haue
sayd
)
are
the
Iewes
onely
:
yet
I
make
no
question
,
but
it
was
the
good
pleasure
of
God
,
that
wee
also
should
bee
helped
forward
to
beleefe
,
by
the
Euangelists
recording
this
office
,
and
testimony
of
Iohn
.
His
bearing
witnesse
did
properly
informe
them
,
that
heard
it
:
but
the
knowledge
of
his
extraordinary
sending
,
birth
,
education
,
conuersation
,
preaching
,
and
baptizing
,
may
,
and
must
confirme
the
faith
of
all
vs
,
that
dayly
heare
of
it
.
Ignorance
in
the
nature
of
the
Messias
office
,
proud
conceipt
of
their
owne
goodnesse
,
&
doating
vpon
worldly
pleasures
,
and
preferments
,
were
great
causes
of
their
infidelitie
.
If
wee
be
blinded
with
such
conceites
,
and
drowned
in
such
gulfes
,
we
shal
not
see
,
nor
come
to
Christ
for
saluation
.
But
wee
are
better
instructed
in
the
redemption
,
which
is
wrought
by
the
Messiah
,
and
looke
not
for
any
temporall
kingdome
by
him
.
Therefore
wee
cannot
choose
,
but
discerne
(
that
which
the
Iewes
would
not
see
)
that
Iesus
is
hee
,
by
whome
the
sinne
of
the
worlde
is
taken
away
.
Onely
let
mee
giue
warning
,
that
(
seeing
God
affords
vs
the
Gospell
,
that
wee
might
beleeue
)
no
man
be
so
wicked
,
or
desperat
,
as
to
except
against
the
mercy
of
God
,
or
his
owne
saluation
,
vpon
pretence
of
I
know
not
what
conceite
,
erroneously
grounded
on
the
eternall
decree
of
predestination
.
It
is
enough
(
for
the
present
)
to
name
it
;
I
will
say
more
of
it
hereafter
(
if
it
please
God
)
vpon
euerie
iust
occasion
.
In
the
meane
while
,
let
vs
proceede
with
that
,
which
followes
.
Hee
was
not
the
light
,
but
was
sent
to
beare
witnes
of
the
light
.
Where
the
Euangelist
describes
the
office
of
Iohn
,
by
denying
that
,
which
is
contrarie
vnto
it
,
and
repeating
the
substance
of
it
.
He
denies
him
to
be
the
light
,
he
tels
vs
againe
,
that
hee
was
sent
to
beare
witnesse
of
the
light
.
This
later
point
hath
beene
expounded
,
and
inlarged
.
If
the
time
,
which
is
almost
past
,
will
giue
mee
leaue
,
perhappes
a
word
or
two
shall
be
added
.
In
the
handling
of
the
former
,
I
will
speak
shortly
to
these
two
points
;
that
Iohn
is
not
the
light
:
why
our
Euangelist
addes
this
caution
,
in
the
describing
of
his
ministery
.
For
I
holde
it
altogether
needlesse
,
to
shew
that
Iohn
is
hee
,
of
whom
this
being
the
light
is
denyed
.
There
is
no
man
,
but
vpon
the
reading
of
the
text
,
discerns
as
much
.
Neither
is
it
greatly
needful
,
to
inquire
in
what
sense
Iohn
is
denied
to
bee
the
light
,
seeing
our
Sauiour
professeth
of
him
,
that
Hee
was
a
burning
and
shining
Candle
.
the
Iewes
(
for
a
season
)
would
haue
reioyced
in
it
.
But
a
light
:
But
not
the
light
.
What
is
a
Candle
to
the
Sunne
?
But
the
difference
was
greater
,
and
of
another
kinde
.
The
light
shineth
of
it selfe
by
nature
,
as
the
Sunne
dooth
.
A
light
is
like
the
Moone
,
which
shineth
indeede
,
but
by
a
borrowed
brightnesse
receiued
from
the
Sunne
,
which
is
the
fountaine
,
from
whence
all
that
light
streames
.
So
was
the
Baptist
a
light
;
so
were
the
Apostles
the
light
of
the
worlde
.
Not
shining
of
themselues
,
Now
,
that
Iohn
was
not
the
light
,
himselfe
continually
not
confessed
onely
,
but
professed
.
The
rulers
of
the
Iewes
were
ready
to
haue
accepted
him
for
the
Messiah
;
and
to
that
purpose
,
they
sent
Priests
,
and
confessed
and
denied
not
,
and
sayde
plainely
,
I
am
not
the
Christ
.
And
when
they
prest
him
farther
,
as
if
they
would
haue
perswaded
him
,
that
hee
did
but
denie
it
for
modestie
,
hee
tolde
them
,
was
the
voyce
,
that
Isay
prophecied
of
,
crying
in
the
wildernesse
,
that
the
way
of
the
Lord
might
be
made
straight
.
And
as
for
his
baptisme
,
which
as
the
Pharises
truely
taught
,
and
vrged
,
shewed
him
to
bee
some
extraordinary
man
,
hee
wild
them
to
consider
,
that
hee
baptized
but
with
water
,
whereas
the
Messiah
should
baptise
them
with
the
holy
Ghost
,
and
with
fire
.
Yea
,
so
farre
doth
he
is
not
worthy
to
vnty
his
shooelaetchet
,
or
to
carrie
his
shooes
after
him
.
And
this
hee
spake
not
once
onely
,
but
as
oft
as
any
iust
occasion
was
offred
,
appealing
to
his
Disciples
knowledge
,
that
they
Therefore
,
that
I
may
come
to
the
second
point
,
it
was
necessary
for
our
Euangelist
,
after
the
description
of
Iohn
Baptist
,
and
his
office
,
to
adde
this
prouiso
,
that
as
great
as
he
was
,
yet
no
man
should
take
him
for
the
light
.
The
Iewes
(
as
we
know
)
were
strongly
conceited
of
the
matter
:
&
that
,
which
the
Euangelist
saith
here
of
Iohn
,
may
seeme
to
nourish
and
strengthen
that
conceit
.
For
it
fals
He
was
not
the
light
.
Yet
,
let
no
man
conceiue
of
Iohn
,
but
as
of
a
worthy
instrument
,
to
bring
the
Iewes
to
faith
in
Christ
;
and
as
of
a
holy
,
and
admirable
person
:
whose
whole
cariage
was
such
,
that
hee
might
haue
beene
taken
for
the
Messiah
himselfe
;
as
no
ordinarie
man
possibly
could
bee
,
especially
of
the
learned
,
and
wise
,
among
the
Iewes
.
The
people
waited
(
sayeth
Saint
Luke
)
and
all
men
mused
in
their
hearts
,
of
Iohn
,
if
hee
were
not
the
Christ
:
Insomuch
,
that
Priests
and
Leuites
were
sent
from
the
Rulers
to
knowe
,
if
he
were
not
so
.
Our
Euangelist
therefore
hauing
(
as
it
was
necessarie
for
him
)
denied
him
to
be
the
light
,
repeats
that
which
he
had
formerly
deliuered
,
touching
his
office
,
which
was
to
beare
witnesse
of
the
light
.
An
office
of
no
mean
dignity
or
vse
,
to
be
imploied
by
God
in
shewing
of
the
Messiah
,
that
al
might
beleeue
.
We
are
euerie
one
of
vs
readie
I
doubt
not
,
to
cry
out
with
open
mouth
against
the
in
fidelitie
,
&
obstinacy
of
the
Iewes
,
who
would
not
bee
brought
to
faith
by
so
excellent
a
ministery
.
Let
vs
take
heede
,
that
wee
condemne
not
our selues
in
that
,
for
which
wee
reprooue
them
.
Iohn
shewed
them
Christ
,
but
in
his
beginning
onely
,
before
he
had
made
any
proof
of
his
diuine
power
,
in
teachin
,
and
working
miracles
.
We
haue
the
knowledge
of
all
those
wonders
,
and
the
distinct
vnderstanding
of
the
nature
,
and
course
of
his
mediatorship
.
Wee
haue
beene
made
acquainted
with
his
sufferings
for
our
sin
,
his
triumphant
resurrection
,
and
glorious
ascension
.
And
shal
we
neglect
so
many
,
and
so
worthy
points
?
Nay
rather
,
let
vs
stirre
vp
our selues
both
to
learne
,
and
beleeue
,
that
wee
may
attaine
to
the
ende
of
our
faith
,
the
saluation
of
our
soules
,
through
our
Lord
and
Sauiour
Iesus
Christ
:
to
whome
with
&c.
THE
SEVENTH
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
9
10.
11.
That
was
the
true
light
,
that
enlightens
euery
man
,
&c.
THe
conception
,
and
birth
of
Iohn
the
Baptist
were
very
extraordinarie
,
and
strange
;
his
father
,
and
mother
being
growne
olde
,
shee
all
her
life
time
,
barren
.
And
least
these
circumstances
should
not
worke
with
the
people
,
an
Angell
,
was
sent
from
GOD
to
Zacharias
,
to
giue
him
knowledge
of
these
things
before
hand
.
Hee
beleeues
not
:
and
thereupon
is
striken
dumbe
,
till
the
time
of
circumcising
the
childe
came
;
when
his
speech
is
restored
to
him
againe
:
and
he
,
inspired
by
the
holy
Ghost
,
prophecyeth
both
of
his
owne
sonne
,
and
the
Messiah
.
But
what
stand
I
reciting
all
the
particulars
?
These
matters
together
with
the
Conuersation
,
Doctrine
,
and
Baptisme
of
Iohn
draue
the
Iewes
into
an
admiration
of
him
;
and
not
,
into
an
admiration
onely
,
but
into
a
strong
conceite
,
that
hee
should
be
the
Christ
,
the
deliuerer
,
for
whom
they
lookt
.
Neither
were
the
common
sort
onely
of
this
opinion
,
but
the
Rulers
themselues
were
drawne
to
the
like
perswasion
;
insomuch
●h●●
they
sent
Priests
and
Leuites
to
inquire
whether
he
were
the
Messiah
,
or
no.
These
things
considered
,
it
was
not
without
cause
,
that
our
Euangelist
directly
affirmes
He
was
not
the
light
,
but
had
an
vnder
office
;
To
beare
witnes
of
the
light
.
Who
then
was
the
light
?
Euen
he
,
of
whom
hee
spake
so
much
before
;
and
to
the
description
of
whom
,
by
way
of
farder
amplification
,
he
returnes
saying
;
That
was
the
true
light
.
This
amplification
is
continued
to
the
14
,
ver:
and
may
thus
reasonably
be
applied
to
the
formerpoints
deliuered
concerning
the
Word
.
In
the
5.
ver.
the
creation
of
al
things
by
him
was
affirmed
:
In
the
which
it
is
said
,
that
Hee
was
in
the
world
,
&
the
world
was
made
by
him
.
The
fourth
teacheth
vs
that
he
was
the
light
of
men
.
To
that
,
the
ninth
answereth
,
That
was
the
true
light
,
which
inlighteneth
euerie
man
,
that
commeth
into
the
world
.
And
whereas
the
fist
verse
tells
vs
,
that
the
light
shineth
in
darkness
;
the
tenth
speaketh
of
his
being
in
the
world
,
and
the
eleuenth
of
his
comming
to
his
owne
.
The
successe
is
alike
in
both
places
;
The
darknesse
comprehended
it
not
,
verse
5.
The
world
knew
him
not
,
verse
10.
His
owne
receiued
him
not
,
verse
11.
Thus
hath
our
Euangelist
laboured
to
set
out
to
all
men
,
the
bounty
of
the
Lord
,
in
sending
so
glorious
a
light
,
to
shine
in
the
middest
of
darknes
;
and
the
vnkindnes
,
and
blindnes
of
men
,
that
refuse
to
bee
iulightened
.
For
the
distribution
of
these
5.
verses
by
themselues
,
wee
must
obserue
,
first
,
that
the
Euangelist
proceedes
to
describe
the
light
,
Verse
9.
Then
he
sheweth
the
actions
thereof
,
in
the
later
part
of
the
same
verse
.
&
the
other
4.
In
the
description
,
the
title
True
is
added
to
the
light
.
The
actions
of
the
light
,
are
set
downe
in
generall
,
It
lighteneth
euery
man
,
that
commeth
into
the
world
:
And
the
manner
of
the
inlightening
followes
.
Where
wee
consider
,
how
the
light
offers
it selfe
.
Hee
was
in
the
world
;
Hee
came
to
his
owne
.
How
is
hee
entertained
;
The
world
knew
him
not
.
His
owne
receiued
him
not
.
In
particular
,
the
benefit
that
comes
by
the
light
is
declared
,
verse
12.
13.
Let
vs
come
now
to
expound
the
verses
seuerally
:
and
in
the
9.
wee
are
first
to
inquire
of
the
translation
:
then
of
the
distribution
thereof
:
Secondly
,
of
the
Euangelists
meaning
,
and
the
doctrine
it selfe
.
The
translation
in
the
former
words
,
That
was
the
light
,
hath
two
doubts
;
How
wee
must
supply
that
,
which
in
the
originall
is
not
exprest
:
How
the
articles
therein
vsed
are
to
bee
translated
.
The
Greeke
hath
no
more
set
downe
but
was
a
light
:
The
question
is
,
what
is
heere
to
be
vnderstood
,
to
make
the
sentence
perfect
.
One
of
these
two
things
must
needs
bee
intended
by
the
Euangelist
;
either
hee
doth
affirme
,
that
there
was
a
true
light
,
though
Iohn
was
not
the
light
,
or
els
hee
shewes
vs
,
which
was
the
true
light
.
If
the
former
please
vs
,
then
wee
must
supply
that
which
wants
in
this
sort
,
There
was
a
true
light
.
But
this
may
well
seeme
needeless
;
because
both
the
Euangelist
,
had
auoucht
as
much
before
,
That
life
was
the
light
of
men
:
and
if
there
had
bin
no
light
,
or
the
matter
had
bin
in
question
,
whether
there
were
any
light
or
no
,
it
had
bin
in
vaine
for
him
to
haue
said
,
that
Iohn
was
not
the
light
.
For
that
speech
presupposeth
,
that
There
was
a
light
,
though
Iohn
were
not
he
.
It
is
therfore
more
likely
,
or
rather
certaine
,
that
the
holy
Ghost
intends
to
shew
vs
who
was
the
light
.
In
this
point
,
our
Popish
Rhemists
agree
with
vs
,
howsoeuer
according
to
their
custome
,
they
will
needs
differ
from
vs
,
as
far
as
they
can
,
in
translation
.
Let
vs
heare
their
conceit
in
translating
.
It
was
the
true
light
.
Why
It
?
For
neither
the
originall
Greeke
,
which
is
the
authenticall
record
,
nor
the
vulgar
Latin
,
which
they
professe
to
follow
,
hath
any
more
It
,
then
there
.
They
had
our
translation
before
their
face
,
That
was
the
true
light
;
when
they
deuised
,
how
they
might
disagree
from
vs
in
words
at
the
least
,
if
not
in
matter
.
At
last
out
comes
this
new
nothing
.
It
was
the
light●
What
is
this
same
It
?
Who
knowes
not
,
that
in
plaine
English
,
this
worde
It
doth
not
so
fitly
,
or
fully
expresse
,
which
was
the
true
light
as
that
doth
?
Let
me
shew
you
that
I
say
,
by
particular
applying
it
to
the
matter
,
wee
haue
in
hand
.
It
is
agreed
vpon
,
that
in
the
former
verse
the
Euangelist
tells
vs
,
Iohn
was
not
the
light
,
but
was
sent
to
beare
witnesse
of
the
light
.
Which
then
,
or
who
was
the
light
?
It
was
the
light
,
say
our
Rhemists
:
who
can
ghesse
almost
what
they
meane
?
If
hee
had
bin
describing
of
the
light
,
and
had
affirmed
it
to
bee
such
,
or
such
,
then
might
this
fitly
haue
bin
brought
in
;
It
was
the
true
light
.
But
nothing
beeing
in
that
sort
spoken
of
it
,
in
this
part
of
the
Euangelists
discourse
;
surely
it
was
not
fit
,
to
giue
vs
knowledge
of
his
true
meaning
,
in
this
place
.
This
will
better
appeare
by
comparing
our
translation
with
this
affectation
of
theirs
.
That
(
say
wee
)
was
the
true
light
.
Would
you
know
which
that
?
That
light
,
of
which
Iohn
was
sent
to
beare
witnes
,
was
the
true
light
.
Who
doth
not
easily
conceiue
this
?
Shall
wee
translate
as
our
English
Papists
doe
;
It
was
the
true
light
?
Expresse
that
you
say
,
like
a
Grammarian
.
Must
you
not
be
driuen
to
this
,
It
light
,
of
which
Iohn
,
&c.
Make
the
best
of
it
you
possibly
can
,
and
you
must
bee
forced
to
expound
It
,
by
That
light
.
It
was
,
that
is
,
That
light
was
.
See
,
see
,
whither
a
contentious
desire
of
dissenting
from
vs
,
hath
drawne
you
as
it
were
by
the
neck
,
against
learning
,
and
common
sense
.
You
will
say
perhaps
;
It
is
a
small
matter
,
about
which
I
make
this
a
doe
against
them
.
Bee
it
so
.
And
yet
I
discerne
not
,
how
it
should
bee
counted
a
thing
of
small
importance
,
to
make
the
word
of
God
without
any
good
sense
,
by
a
false
translation
.
But
let
it
bee
as
small
a
matter
as
you
will
.
What
is
it
to
affect
,
and
seeke
out
such
a
manner
of
translating
,
where
the
truth
is
manifest
vnto
them
,
and
wilfully
reiected
by
them
?
It
will
not
serue
the
turne
to
say
,
as
some
Papists
doe
without
conscience
,
or
ciuill
equitie
;
It
is
the
translation
or
exposition
of
Heretikes
;
the
Scriptures
are
not
to
bee
read
of
the
common
Lay
people
,
as
they
call
them
.
This
being
ouerthrowne
by
the
force
of
the
truth
in
the
Gospell
,
when
they
saw
there
was
no
remedy
,
but
they
must
of
necessitie
affoord
their
poore
seduced
followers
some
translation
of
the
Bible
,
they
thought
,
they
would
so
handle
the
matter
,
that
they
should
bee
little
the
better
for
it
.
Therefore
haue
they
so
translated
the
new
Testament
,
as
Aristotle
is
said
to
haue
set
out
some
of
his
bookes
,
as
if
hee
had
not
set
them
out
at
all
:
Wee
vnderstand
what
supply
is
to
be
made
by
the
expressing
of
that
,
which
in
the
Originall
might
be
concealed
better
,
then
in
our
English
.
Now
to
the
Articles
:
Which
are
two
,
or
rather
,
one
twice
repeated
.
For
the
Text
lies
thus
;
The
light
,
the
true
.
It
is
indeed
very
certaine
;
that
the
vse
of
Articles
in
the
Greek
is
very
vncertaine
;
as
I
shewed
at
the
first
verse
.
Yet
haue
wee
two
reasons
,
why
wee
shoulde
looke
for
some
especiall
signification
of
it
,
in
this
place
.
First
wee
see
,
that
in
the
next
verse
before
,
it
is
of
necessarie
vse
.
Hee
was
not
the
light
.
Take
away
the
Article
,
and
reade
it
thus
;
Hee
was
not
light
,
or
a
light
.
This
were
to
The
light
,
not
a
light
,
or
light
.
Secondly
,
the
doubling
of
the
Article
,
and
applying
it
both
to
the
Substantiue
light
,
and
the
Adiectiue
true
(
whereas
vsually
it
belongs
onely
to
the
former
,
in
the
nature
of
the
tongue
,
and
practise
of
the
Scripture
)
notes
vnto
vs
some
thing
more
then
ordinarie
of
that
kinde
,
This
is
that
my
Sonne
,
that
belouedone
.
If
the
Article
had
bin
left
out
in
the
later
word
,
any
sonne
might
haue
bin
signified
by
that
voice
from
heauen
,
for
ought
the
words
necessarily
imported
.
But
the
repeating
of
it
,
ties
it
as
it
were
to
the
Person
of
our
Sauiour
Christ
,
who
was
the
onely
naturall
sonne
of
God
his
father
.
And
this
is
so
much
the
more
to
bee
considered
,
because
it
is
very
rare
in
the
Scripture
to
find
examples
of
it
.
Well
then
;
How
shall
wee
translate
it
?
That
was
the
light
,
the
true
light
.
These
words
expresse
the
Euangelists
sense
to
the
full
,
&
yet
leaue
the
Greek
text
vnblemished
,
by
putting
the
first
,
and
last
words
in
a
different
letter
from
the
rest
,
as
it
is
well
obserued
in
our
common
translation
,
that
euery
man
may
know
what
is
in
the
Originall
,
and
what
is
added
to
set
forth
the
holy
Ghosts
meaning
,
according
to
the
propertie
of
the
seuerall
tongues
,
into
which
the
Hebrew
,
and
Greeke
are
turned
,
for
the
peoples
vnderstanding
.
But
of
the
translation
in
this
former
part
of
the
verse
,
enough
:
that
,
which
I
haue
to
say
concerning
the
later
part
,
I
thinke
best
to
reserue
,
till
I
haue
spoken
of
the
distribution
of
the
whole
,
and
come
to
the
seuerall
handling
of
that
clause
by
it selfe
.
In
seeking
out
the
distribution
,
I
doe
not
inquire
,
into
how
many
parcels
,
or
members
,
the
matter
of
it
is
to
bee
diuided
,
which
is
commonly
signified
by
that
tearme
distribution
;
but
I
am
to
search
first
,
whether
the
whole
verse
be
one
proposition
,
or
sentence
:
or
els
two
.
In
the
first
verse
,
to
make
that
I
say
,
plaine
,
we
had
three
seuerall
propositions
.
1
The
Worde
was
in
the
beginning
:
2.
the
Worde
was
with
GOD
:
3.
the
Worde
was
GOD
:
The
second
verse
contained
but
one
,
The
same
Worde
was
in
the
beginning
with
GOD
.
For
although
there
bee
,
at
the
least
two
diuers
points
in
that
sentence
:
(
The
Worde
was
in
the
beginning
;
and
the
Worde
was
GOD
)
yet
they
are
comprised
in
one
proposition
.
So
are
they
also
in
this
verse
,
which
I
now
expound
,
That
was
the
true
light
;
the
light
inlighteneth
euery
man
,
that
commeth
into
the
world
.
Yet
perhaps
these
two
make
but
one
proposition
in
the
Euangelists
writing
.
If
any
man
bee
desirous
to
know
,
why
I
cast
this
doubt
here
,
rather
then
in
any
of
the
former
verses
,
all
which
in
a
manner
haue
more
sentences
then
one
;
hee
is
to
vnderstand
,
that
none
of
them
,
afforded
the
like
cause
of
doubting
;
euery
one
hauing
the
seuerall
propositions
so
distinct
,
that
they
could
not
well
bee
tied
altogether
in
one
.
But
heere
the
case
is
otherwise
,
as
you
shall
presently
see
.
For
those
wordes
in
the
later
part
,
which
haue
a
full
sense
in
themselues
,
may
notwithstanding
reasonably
seeme
to
belong
to
the
former
part
,
and
to
make
vp
the
Antecedent
or
Subiect
of
the
sentence
:
Beare
with
mee
I
pray
you
a
little
in
these
tearmes
;
I
avoide
them
,
all
I
can
:
and
now
I
am
forced
to
vse
them
,
I
will
doe
my
best
to
make
you
vnderstand
them
.
Euery
sentence
,
or
proposition
hath
something
as
the
ground
,
and
matter
,
some
other
thing
as
an
appurtenance
to
that
;
which
is
eyther
affirmed
,
or
denied
of
it
.
As
in
the
first
verse
:
The
Words
is
the
cheefe
matter
;
that
which
is
auoucht
of
the
worde
is
,
that
hee
was
GOD
.
The
worde
therefore
in
that
sentence
is
the
Antecedent
,
or
Subiect
;
GOD
is
the
Consequent
,
Attribute
or
Predicate
.
Let
me
not
trouble
you
too
much
with
these
words
of
Art
;
but
rather
apply
them
as
shortly
as
I
can
to
the
matter
I
haue
in
hand
.
How
this
verse
may
well
consist
of
two
diuers
sentences
,
and
what
they
are
,
I
signified
before
.
Let
mee
shew
now
in
what
sort
they
may
bee
shut
vp
,
both
in
one
:
which
may
thus
be
done
.
That
light
which
inlighteneth
euery
man
that
commeth
into
the
world
,
was
the
light
,
the
true
light
.
The
Antecedent
or
Subiect
is
The
light
,
which
inlighteneth
euery
man
,
&c.
Of
this
light
it
is
affirmed
,
that
it
was
the
true
light
.
Both
the
words
will
beare
this
disposing
of
the
verse
,
and
the
sense
will
bee
good
,
and
fit
;
yea
I
may
say
more
:
The
speech
of
the
Euangelist
may
seeme
,
more
perfect
in
it selfe
,
and
to
haue
lesse
neede
of
any
supply
,
if
wee
so
vnderstand
it
.
For
both
the
Greeke
,
and
the
English
may
conueniently
,
and
easily
bee
conceiued
,
if
wee
so
reade
,
and
expound
the
verse
,
without
the
expresse
adding
of
any
other
worde
,
but
That
,
in
the
English
:
The
Greeke
needes
absolutely
none
at
all
.
Yet
I
rather
choose
to
diuide
the
verse
into
two
distinct
propositions
;
partly
for
the
consent
of
all
interpreters
of
it
,
which
I
haue
reade
;
but
especially
,
because
beeing
so
diuided
,
it
seemes
to
depend
better
vpon
that
,
which
went
before
.
That
light
of
which
Iohn
came
to
beare
witnesse
was
the
true
light
:
Which
light
also
inlighteneth
euery
man
,
that
commeth
into
the
world
If
any
man
list
to
take
it
the
other
way
,
he
may
shew
the
agreement
of
it
,
with
the
former
,
in
this
sort
.
Iohn
was
not
the
light
:
That
light
which
inlighteneth
euery
man
,
&c.
was
the
true
light
:
Now
this
light
is
CHRIST
,
as
the
Euangelist
had
said
,
verse
4.
That
was
the
light
of
men
.
But
the
other
interpretation
ioines
somewhat
more
close
to
the
later
part
of
the
verse
going
immediately
before
;
But
was
sent
to
beare
witnes
of
the
light
.
That
light
was
the
true
light
,
&c.
The
verse
then
hath
two
seuerall
propositions
,
or
sentences
,
to
bee
handled
seuerally
,
each
by
it selfe
.
That
was
the
light
,
the
true
light
.
First
of
the
words
what
is
meant
by
True
:
What
the
Article
being
doubled
imports
.
Then
of
the
Euangelists
meaning
,
and
the
Doctrine
of
the
place
.
Truth
in
the
Scripture
is
commonly
taken
,
as
the
nature
of
the
worde
requires
for
that
which
is
contrary
to
falshood
.
Cast
off
lying
(
saith
the
Apostle
)
and
let
euery
one
speake
truth
to
his
neighbour
.
Sometimes
it
is
put
for
that
,
which
is
opposite
to
the
shadowes
of
the
Lawe
.
The
lawe
was
giuen
by
Moses
,
but
grace
,
and
truth
came
by
IESVS
CHRIST
.
And
this
sense
hath
also
warrant
from
the
vse
of
the
worde
,
in
common
speech
;
where
the
patterne
,
or
a
thing
it selfe
,
that
is
inutated
,
or
counterfetted
is
called
the
Truth
.
The
truth
excelleth
the
imitation
.
So
the
Lord
is
named
the
true
God
:
This
is
euerlasting
life
to
know
thee
,
the
onely
true
God
.
the
true
beeing
:
because
he
is
so
naturally
,
and
imparts
to
all
things
such
being
,
as
they
haue
.
But
of
this
signification
I
thinke
there
is
no
example
to
bee
found
in
Scrip●ure
.
The
two
former
agree
very
well
to
our
Sauiour
,
who
is
indeede
the
true
light
,
without
any
darkness
of
error
,
or
falshood
in
him
.
Hee
whom
God
hath
sent
,
speaketh
the
words
of
God
;
for
God
giueth
him
not
the
spirit
by
measure
.
But
the
best
way
to
vnderstand
the
true
sense
of
the
worde
;
is
to
compare
it
with
other
of
the
same
kinde
,
in
the
Scripture
.
For
which
purpose
what
shall
wee
neede
to
goe
any
farder
,
then
this
Gospell
?
Wherein
wee
haue
two
like
speeches
,
vttered
by
our
Sauiour
,
of
himselfe
.
My
father
(
saith
hee
)
giueth
you
the
true
bread
from
Heauen
.
What
true
bread
was
this
?
It
is
euident
,
that
hee
speaketh
it
of
himselfe
,
whom
a
little
before
hee
had
called
the
meate
that
indureth
to
euerlasting
Moses
gaue
them
not
bread
from
heauen
:
but
my
father
giueth
you
(
saith
he
)
the
true
bread
from
Heauen
.
They
had
bread
from
heauen
,
by
the
ministerie
of
Moses
,
as
they
proued
by
the
place
He
gaue
them
bread
from
heauen
.
How
then
saith
our
Sauiour
,
that
Moses
gaue
them
not
bread
from
heauen
,
and
that
his
father
giues
them
the
true
bread
?
Surely
,
that
bread
,
which
they
had
by
the
meanes
of
Moses
,
was
true
bread
,
and
did
truely
the
office
of
bread
,
to
feed
their
bodies
.
What
then
?
Doth
he
meane
,
that
it
was
but
a
figure
of
the
heauenly
bread
which
God
was
to
giue
,
and
now
in
,
and
by
him
,
did
giue
them
?
This
was
true
indeede
;
but
not
so
much
to
purpose
,
as
our
Sauiours
speech
was
,
beeing
rightly
vnderstood
.
Hee
to
labour
for
the
meat
,
that
endureth
to
euerlasting
life
.
They
would
needes
haue
Moses
gaue
them
not
bread
from
heauen
,
namely
no
such
Your
fathers
(
saith
he
afterward
)
dideate
Manna
in
the
Wildernes
and
are
dead
.
How
This
is
the
bread
that
came
downe
from
heauen
,
that
hee
which
eateth
of
it
,
should
not
die
.
Loe
:
heere
we
haue
the
true
bread
,
which
performes
that
in
truth
to
the
soule
,
that
the
other
doth
but
as
it
were
offer
to
the
body
.
Therefore
also
he
tells
them
a
little
after
,
that
his
flesh
is
truely
meate
,
and
his
bloud
truly
I
am
the
true
Vine
.
Why
is
Now
then
if
any
man
demaund
in
what
sense
Christ
is
the
true
light
;
in
the
very
same
(
say
I
)
in
which
hee
doth
affirme
,
that
he
is
the
true
bread
,
and
the
true
Vine
.
The
Sonne
,
which
is
the
fountaine
of
this
visible
light
,
doth
not
so
truely
shine
,
and
giue
light
to
the
eyes
of
the
body
,
as
Iesus
Christ
,
doth
inlighten
the
vnderstanding
;
which
is
the
eye
of
the
Soule
.
Iesus
Christ
?
(
may
the
Worde
by
the
name
of
the
light
,
in
the
former
verses
,
here
,
vpon
a
sodaine
,
to
giue
the
same
title
to
any
other
of
the
persons
,
or
the
Godhead
.
Will
any
man
take
the
worde
in
such
diuers
sort
,
if
hee
bee
not
constrained
to
doe
so
,
by
cleere
euidence
of
the
Text
?
But
so
to
vnderstand
it
,
were
to
couer
the
place
with
darknesse
,
not
to
make
the
sense
of
it
cleere
,
and
euident
.
But
the
action
of
inlightening
is
common
to
all
three
Persons
.
So
are
all
actions
of
any
person
of
the
three
which
concerne
any
other
,
beside
the
Persons
themselues
.
To
choose
,
to
iustifie
,
to
sanctifie
,
to
redeeme
,
to
instruct
,
to
inspire
,
to
comfort
,
&c.
are
all
common
workes
of
the
Diuine
nature
:
Yet
are
they
appropriated
,
in
the
Scripture
,
seuerally
to
the
seuerall
persons
,
as
all
men
know
,
and
as
I
must
shew
particularly
,
when
I
come
to
the
33.
verse
In
the
meane
while
,
let
vs
goe
forward
with
the
exposition
of
this
verse
;
wherein
we
are
next
to
consider
,
what
the
doubling
of
the
article
may
teach
vs
.
The
light
;
the
true
light
:
was
it
not
enough
to
haue
said
The
light
?
For
surely
that
implies
an
especiall
excellencie
of
the
light
,
wee
meane
.
There
bee
perhaps
many
candles
,
torches
,
starres
,
and
moones
:
but
the
sunne
onely
is
the
light
.
They
are
lights
,
but
not
the
light
.
If
that
would
not
serue
the
turne
,
hee
might
haue
said
,
The
true
light
;
then
which
,
what
can
bee
said
more
?
All
this
contented
not
the
holy
Ghost
:
but
that
he
might
rauish
vs
with
the
loue
,
and
admiration
of
this
light
,
hee
calls
it
The
light
,
the
true
light
.
Some
apply
it
more
particularly
,
and
p●ecisely
to
our
Sauiour
,
in
these
two
considerations
.
The
light
(
say
they
)
with
an
Article
.
to
note
the
excellencie
of
the
Person
;
The
true
light
,
with
the
same
Article
repeated
,
to
signifie
the
glorie
and
brightness
of
that
knowledge
,
which
flowes
to
men
from
that
light
.
I
deny
not
,
but
the
Euangelist
comprizeth
both
vnder
these
wordes
.
I
doubt
whether
hee
intended
to
giue
vs
notice
of
them
so
distinctly
,
by
the
repetition
of
the
Article
,
or
no.
It
remaines
,
that
I
deliuer
the
plaine
meaning
of
the
Euangelist
,
and
declare
the
Doctrine
conteyned
in
it
.
Wherein
I
may
,
and
will
bee
the
shorter
,
because
somwhat
hath
bin
said
already
of
each
,
in
examining
the
former
points
.
What
then
meanes
Saint
Iohn
by
these
wordes
;
That
was
the
light
;
&c.
Hee
had
told
vs
in
the
last
verse
,
that
Iohn
the
Baptist
was
not
the
light
,
but
was
sent
before
,
as
a
seruant
,
to
giue
notice
,
and
to
beare
witness
of
the
light
.
Now
hee
proceedes
to
shew
vs
the
excellencie
of
that
light
;
in
respect
of
whom
,
Iohn
,
though
hee
were
of
so
rare
giftes
,
and
highe
account
was
no
body
.
Looke
vpon
the
Moone
in
the
night
time
,
when
shee
is
at
the
full
,
and
you
would
thinke
,
you
had
light
enough
.
Surely
hee
,
that
had
neuer
seene
the
Sunne
,
would
easily
bee
perswaded
,
to
take
the
Moone
for
the
Well
,
or
spring
of
light
.
But
if
hee
should
once
come
to
see
the
beauty
,
and
brightness
of
the
sunne
,
hee
would
be
ashamed
of
his
former
childishness
,
and
ignorance
,
that
thought
that
to
bee
all
,
which
in
a
manner
,
was
nothing
at
all
.
The
Doctrine
is
as
plaine
,
and
was
handled
more
largely
,
at
the
4.
and
5.
verses
.
CHRIST
is
the
true
light
.
There
are
candles
and
torches
here
on
earth
;
men
that
haue
discouered
some
truth
concerning
God
.
There
are
Starres
,
and
Moones
shining
from
heauen
:
Such
as
,
by
supernaturall
illumination
,
haue
reuealed
many
,
and
great
mysteries
,
concerning
our
redemption
,
and
saluation
by
IESVS
CHRIST
.
But
all
these
are
nothing
to
him
.
If
it
were
possible
to
ioine
all
the
lights
,
I
spake
of
,
together
;
would
they
match
the
brightnes
of
the
sunne
?
How
much
lesse
can
these
torches
,
and
starres
,
which
haue
all
their
light
,
from
the
Sonne
of
God
,
equall
the
autor
,
and
giuer
of
that
light
?
Let
the
light
,
they
giue
,
bee
as
great
,
as
it
can
reasonably
bee
imagined
to
bee
,
yet
are
they
not
the
true
light
.
what
doe
wee
then
gazing
,
and
gaping
vpon
Men
,
as
if
there
were
no
light
,
but
in
them
?
If
any
man
haue
a
little
more
knowledge
,
then
others
,
that
hee
can
teach
vs
somewhat
,
which
euerie
one
is
not
acquainted
withall
,
wee
wonder
at
him
,
as
the
onely
light
:
Yea
,
wee
are
oftentimes
so
carried
away
with
a
conceite
of
his
brightness
,
that
the
light
it selfe
is
either
despised
or
forgotten
in
comparison
of
him
.
It
was
somwhat
more
excusable
in
the
Iewes
(
though
it
were
intollerable
)
to
preferre
Iohn
before
CHRIST
;
because
they
had
settled
a
reuerend
opinion
of
him
in
their
hearts
,
when
they
had
no
thought
of
any
other
Messiah
:
But
how
shall
wee
bee
excused
,
that
know
who
is
the
light
,
and
yet
dote
vpon
other
so
much
,
that
wee
hardly
thinke
on
him
?
Hee
,
that
fits
our
humour
,
either
with
some
point
of
Diuinitie
,
which
wee
knew
not
,
or
with
some
worde
of
exhortation
,
that
wee
desired
,
is
so
admired
,
and
followed
,
that
wee
are
ready
to
receiue
any
thing
,
hee
will
deliuer
vnto
vs
for
truth
,
without
viewing
it
by
the
true
light
.
I
speake
not
this
to
disgrace
Iohn
,
but
to
magnifie
Christ
.
Iohn
was
a
light
,
but
not
the
light
.
To
speake
truely
,
and
plainely
,
Iohn
was
no
light
at
all
;
as
our
Euangelist
affirmed
in
the
former
verse
.
Hee
was
a
candlestick
,
or
a
torch-bearer
,
to
holde
out
,
and
shew
the
light
;
but
,
the
light
hee
was
not
.
Hee
glistered
in
the
eyes
of
men
,
as
a
peece
of
glasse
,
or
any
burnisht
metall
doth
,
vpon
which
the
sunne
,
or
some
other
light
beates
,
which
is
not
seene
of
vs
,
but
by
reflexion
,
at
the
second
hand
.
To
conclude
;
that
which
the
Euangelist
saith
here
of
our
Sauiour
,
is
the
very
same
,
that
the
Baptist
woulde
teach
his
disciples
,
whome
hee
sent
to
Iesus
,
saying
;
Art
thou
he
,
that
should
come
,
or
shall
we
looke
for
an
other
?
Iohn
knew
well
enough
,
that
Iesus
was
the
Sauiour
,
as
hee
testified
at
the
time
of
his
baptisme
,
and
There
is
no
other
name
vnder
heauen
,
by
which
we
can
be
saued
.
Miserable
then
,
and
damnable
is
the
case
of
those
men
,
who
for
any
benefit
,
and
commoditie
in
this
world
,
or
for
any
paine
,
and
torment
,
that
can
be
here
indured
,
for
a
time
,
renounce
the
Sauiour
of
their
soules
,
and
light
of
eternall
life
,
Iesus
Christ
.
Doe
you
maruell
brethren
,
what
should
make
me
breake
out
into
such
a
speech
,
in
this
Auditorie
?
All
of
vs
professe
beleefe
in
Christ
;
we
haue
all
bin
baptized
;
wee
haue
all
bin
taught
.
Put
case
wee
did
all
beleeue
indeede
,
for
the
perswasion
of
the
truth
,
wee
now
maintaine
,
as
wee
haue
bin
taught
;
were
it
therefore
needeless
to
vse
any
word
of
exhortation
,
to
confirme
vs
in
the
truth
?
Is
not
our
Faith
nourisht
,
and
strengthened
in
vs
,
by
the
same
meanes
,
by
which
it
is
begotten
?
I
say
nothing
of
our
naturall
ignorance
,
which
had
neede
of
much
teaching
.
I
let
passe
our
shuttle
memories
,
which
easily
forget
that
,
wee
haue
learned
.
Let
mee
omitt
our
vnruly
affections
,
which
draw
vs
away
from
the
meditation
of
those
things
,
that
concerne
saluation
.
Shall
I
tell
you
in
one
worde
,
why
I
haue
entred
into
this
course
,
vpon
a
point
so
well
knowne
,
and
generally
resolued
of
?
Did
none
of
you
euer
heare
of
any
Christians
,
of
any
Euglishmen
,
that
haue
denied
the
faith
of
CHRIST
,
and
become
Renegados
?
I
must
needes
confesse
,
I
speake
vpon
report
,
not
vpon
sight
,
or
experience
;
but
yet
vpon
such
report
as
I
haue
good
cause
to
credit
,
both
for
the
honestie
,
and
the
number
of
the
reporters
.
It
hath
come
to
passe
(
my
heart
bleeds
within
mee
to
thinke
,
and
vtter
it
)
yea
it
doth
fall
out
daily
,
a
great
deale
too
often
,
that
men
trained
vp
here
amongst
vs
in
the
religion
of
IESVS
CHRIST
,
for
some
worldly
respects
,
without
conscience
of
their
profession
,
without
care
of
their
soules
,
without
regard
of
their
credits
,
without
feare
of
damnation
,
haue
blasphemed
the
Lord
IESVS
CHRIST
,
that
died
for
them
,
and
turned
Turkes
.
O
the
weakness
of
our
faith
!
O
the
strength
of
our
corruption
!
O
the
hypocrisie
of
our
hearts
!
That
,
which
happeneth
to
one
man
,
may
happen
to
any
man
.
Doest
thou
beleeue
?
So
they
said
,
and
(
like
enough
)
thought
too
.
But
thou
art
strong
in
faith
.
Who
(
almost
)
thinkes
himselfe
weake
?
The
pride
of
our
nature
doth
so
puffe
vs
vp
,
with
a
good
conceite
of
our
owne
knowledge
,
and
beliefe
,
that
the
eies
of
our
mindes
are
closed
,
and
our
sight
dimmed
,
if
not
blinded
,
that
wee
are
not
able
to
giue
any
true
iudgement
(
naturally
)
of
our
greatest
imperfections
.
Feare
makes
vs
wary
,
least
wee
shoulde
fall
.
Hope
fils
vs
with
presumption
,
that
wee
run
headlong
to
our
fall
.
Be
not
high
minded
,
but
feare
:
Feare
thine
owne
corruption
:
suspect
thine
owne
strength
.
Thy
strength
say
d
I
?
nay
,
thy
weakenes
rather
.
If
thou
wilt
presume
vpon
Gods
powerfull
mercy
to
vphold
thee
;
lay
hold
vpon
the
meanes
,
hee
hath
appointed
for
the
staying
of
thee
vp
.
Beleeue
,
remember
,
resolue
,
that
Christ
onely
is
the
light
.
I
am
not
to
enter
into
any
discourse
,
whereby
I
may
instruct
,
or
direct
thee
how
to
confirme
thy
faith
in
this
point
;
but
onely
to
exhort
thee
thereunto
,
according
as
this
doctrine
giues
me
iust
occasion
.
It
is
not
vnlikely
,
that
there
are
some
in
this
Assembly
,
perhappes
(
as
in
such
a
small
company
)
not
a
few
,
whome
these
thinges
may
neerely
concerne
:
Marchants
;
a
good
part
of
whose
estate
lyes
abroade
in
Turkey
or
Barbarie
.
Maryners
,
whose
course
of
life
,
and
helpe
of
maintenance
,
requires
imployment
in
those
parts
.
Trauaylers
,
whose
desire
to
see
fashions
,
and
learne
experience
,
will
draw
them
into
all
Countries
,
and
companies
.
Young
impes
,
who
becomming
apprentices
,
shall
bee
transported
out
of
this
nuiserie
,
where
they
haue
beene
bred
,
to
bee
planted
in
those
places
for
many
yeeres
,
euen
for
the
chief
time
of
their
growthe
.
Shall
I
craue
leaue
of
you
,
to
speake
a
few
wordes
to
the
point
in
hand
,
with
your
fauour
and
attention
?
I
will
not
aske
you
,
whether
you
beleeue
that
the
Scripture
,
contayned
in
the
olde
,
and
newe
Testament
,
bee
the
worde
of
God
or
no.
I
knowe
you
beleeue
it
.
As
needlesse
is
it
,
yea
perhappes
more
needlesse
,
to
tell
you
,
that
this
Scripture
(
being
the
worde
of
GOD
)
is
of
certaine
,
and
vndoubted
truth
,
both
for
the
whole
,
and
euerie
part
of
it
.
Let
vs
come
more
particularly
to
the
matter
,
wee
are
now
in
handling
.
The
holy
Euangelist
Saint
Iohn
,
inspired
by
the
holy
Ghost
,
affirmes
,
vpon
the
warrant
of
that
inspiration
,
that
our
Lorde
Iesus
Christ
,
is
the
light
.
Of
the
trueth
heereof
thou
profeslest
,
thou
art
resolued
.
With
this
resolution
(
as
thou
perswadest
thy selfe
)
thou
saylest
,
as
thy
occasions
call
thee
,
into
Heathen
Countries
,
where
Christ
,
and
this
truth
,
concerning
him
,
is
not
onely
doubted
of
,
but
denyed
,
hated
,
impugned
,
persecuted
.
It
falles
out
,
while
thou
art
there
,
that
either
thine
owne
misdemeanor
,
in
the
carriage
of
thy
person
,
or
managing
of
thy
businesse
,
casts
thee
into
some
daunger
:
or
the
opportunitie
of
some
pleasure
,
profite
,
or
honour
bewitcheth
thee
with
an
earnest
desire
thereof
.
There
is
no
meanes
for
thee
to
auoyde
that
daunger
,
or
to
enioy
those
benefittes
,
but
to
disclayme
Iesus
Christ
,
and
to
embrace
Mahomet
.
Now
shewe
thy
faith
;
now
make
proofe
of
thy
constancie
:
nowe
it
must
,
and
will
bee
seene
,
whether
thy
profession
bee
sincere
,
or
counterfaite
.
What
standest
thou
wauering
,
and
tottering
this
way
,
and
that
way
?
If
Mahomet
bee
the
light
,
followe
him
;
If
Iesus
bee
the
inlightner
of
thy
soule
,
goe
after
him
.
Doubting
is
not
of
faith
.
Thy
feete
treade
one
way
,
and
thy
face
lookes
another
way
.
Thy
tongue
hardely
forbeares
to
denie
that
,
to
bee
true
,
which
thy
heart
woulde
fayne
thinke
to
bee
false
.
What
meanes
thy
crauing
respite
to
giue
in
thine
aunswere
?
A
●orte
beleagered
,
that
offers
parle
,
is
halfe
yeelded
.
Thy
heart
is
euen
gone
,
and
thou
carest
not
,
that
God
sees
it
,
as
long
as
men
heare
not
thy
tongue
professe
it
.
If
,
at
the
last
,
with
much
a
doe
,
thou
resolue
to
continue
in
thy
Christian
profession
:
yet
remember
,
that
hee
which
is
long
,
ere
hee
doe
that
,
hee
knowes
ought
to
bee
done
,
a
greate
while
would
not
doe
it
.
But
thou
hast
somewhat
,
perhappes
,
to
say
for
thy selfe
in
this
case
.
Let
vs
giue
thee
the
hearing
:
speake
thy
minde
freely
,
and
spare
not
.
Well
;
I
see
what
thou
wouldest
say
:
that
if
thou
perseuer
in
acknowledging
Christ
to
bee
the
light
,
thou
shalt
bee
sure
to
bee
clapt
in
prison
,
and
to
bee
depriued
of
the
light
of
this
worlde
:
but
if
thou
honour
Mahomet
,
as
the
teacher
of
truth
from
God
,
thou
shalt
shine
in
the
glory
of
this
life
.
Is
this
all
?
Alas
poore
wretch
;
what
shall
it
auayle
thee
,
to
escape
a
few
yeeres
imprisonment
in
this
world
,
and
to
bee
shutte
vppe
,
for
it
,
in
the
Dungeon
of
hell
,
world
without
ende
?
What
art
thou
the
better
,
for
a
little
painted
glorie
,
and
trash
in
this
life
,
when
thereby
thou
shalt
lose
the
glorie
of
God
in
the
life
to
come
?
Art
thou
afrayde
of
a
darke
prison
;
and
doost
not
tremble
at
the
horror
of
hellish
darkenesse
?
why
doost
thou
not
consider
,
that
Christ
is
the
light
?
Can
hee
bee
in
darkenesse
,
that
hath
the
light
with
him
,
and
shining
to
him
?
Be
not
deceiued
,
nor
discomforted
.
This
light
shall
shewe
the
more
,
in
that
darke
Iayle
,
thou
fearest
,
then
the
Sunne
canne
doe
,
at
the
noone
day
,
in
the
open
fieldes
.
As
for
the
shadow
of
glorie
,
thou
so
doatest
vpon
,
what
is
it
to
the
light
of
truth
?
Say
thou
wert
Emperour
of
Turkey
,
or
didst
commaunde
the
whole
Worlde
;
without
this
light
thou
wert
couered
with
more
then
Aegyptian
darkenesse
.
What
canst
thou
hope
for
by
Mahomet
,
when
all
hee
coulde
deuise
to
promise
,
is
nothing
but
a
little
sensuall
,
and
beastly
voluptuousnesse
;
the
happinesse
of
a
Goate
,
a
Swine
,
or
a
Dogge
,
and
not
of
a
man
?
They
doe
all
they
can
to
turne
themselues
into
Beasts
,
that
feede
their
brutish
humour
,
with
the
conceit
of
such
filthy
pleasures
.
How
blind
must
they
needes
be
,
that
embrace
darknesse
for
light
?
There
was
som
shew
for
the
error
of
the
Iewes
.
The
Turkes
haue
not
the
least
colour
for
beleefe
in
Mahomet
:
except
a
fewe
knackes
of
cousinage
,
which
some
fooles
tooke
for
miracles
.
The
Alcoran
,
wherin
the
light
of
his
knowledge
should
shine
,
is
such
a
disorderly
bundle
of
senselesse
dreames
,
and
idle
tales
without
head
or
foote
,
that
a
man
of
any
reason
cannot
read
,
or
heare
it
with
patience
.
But
the
true
light
powreth
foorth
streames
of
admirable
knowledge
,
for
the
inlightning
of
all
men
,
that
they
may
,
see
the
truth
of
God
to
saluation
.
So
it
followeth
in
my
text
:
which
inlightneth
euerie
man
that
commeth
into
the
world
.
This
is
the
other
proposition
or
sentence
,
in
which
(
as
in
the
former
)
First
,
of
the
words
,
then
of
the
Euangelists
meaning
.
In
the
words
I
finde
some
occasion
of
doubt
,
concerning
the
translation
:
of
which
I
wonder
that
our
Rhemists
tooke
not
hold
,
hauing
so
faire
an
opportunitie
.
The
Greeke
worde
,
which
wee
translate
,
That
commeth
,
properly
signifieth
There
are
two
thinges
mentioned
in
this
proposition
:
that
which
inlightneth
,
and
that
,
which
is
inlightned
;
the
light
,
and
man
.
The
word
comming
,
in
the
originall
is
such
,
that
it
may
well
agree
either
with
the
light
,
or
with
man
.
To
the
light
it
may
thus
bee
ioyned
;
which
light
comming
into
the
worlde
,
inlightneth
euerie
man
.
If
wee
referre
it
to
man
,
wee
may
translate
it
thus
,
which
inlightneth
euerie
man
comming
into
the
world
,
or
that
commeth
into
the
world
.
I
will
not
striue
much
about
so
small
a
matter
;
yet
(
to
speake
my
minde
plainly
)
I
hold
that
word
for
the
better
,
which
comes
neerer
to
the
originall
,
and
hath
also
example
from
the
Latin
.
Onely
there
seemes
to
bee
this
inconuenience
,
in
following
of
the
Greek
,
and
translation
of
the
word
comming
,
that
wee
shall
bee
thought
to
restrain
this
inlightning
to
the
time
of
a
mans
birth
,
or
comming
into
the
world
.
For
,
so
much
the
wordes
ordinarily
import
.
Which
inlightneth
euerie
man
comming
into
the
world
:
that
is
,
euerie
man
when
hee
comes
into
the
world
.
And
then
cannot
this
bee
vnderstood
of
supernaturall
grace
,
and
teaching
by
reuelation
:
but
of
the
light
of
nature
;
whereas
the
holy
Ghost
,
in
this
place
,
speakes
onely
of
the
former
:
as
I
shewed
at
the
fourth
verse
.
Yet
the
Greeke
and
Latine
are
both
subiect
to
the
like
inconuenience
,
and
the
English
may
bee
otherwise
vnderstood
;
to
signifie
no
more
,
then
the
common
translation
,
that
commeth
.
It
is
somewhat
to
haue
warrant
from
the
Greeke
,
and
consent
of
the
Latine
,
though
it
bee
not
altogether
so
plaine
,
as
perhappes
otherwise
it
might
bee
.
The
Rhemists
haue
reiected
both
.
But
in
the
next
words
they
haue
followed
the
Latine
,
and
left
both
vs
and
the
Greeke
.
The
world
,
sayeth
our
translation
,
according
to
the
This
world
,
sayth
the
Latine
,
and
the
Rhemists
after
it
.
It
is
no
great
matter
whether
of
the
two
wee
read
.
For
this
world
,
and
the
world
,
in
euerie
mans
vnderstanding
,
signifie
the
same
thing
.
But
who
had
not
rather
drinke
of
the
Fountaine
,
then
of
the
Chanell
,
though
the
water
bee
pure
,
and
sweete
in
both
?
But
of
the
translation
enough
:
now
a
worde
or
two
of
the
Euangelistes
manner
of
speech
:
Euerie
man
,
that
commeth
into
the
world
.
Why
did
not
Saint
Iohn
content
himselfe
to
say
Euerie
man
,
but
addeth
,
that
commeth
into
the
world
.
Shall
wee
imagine
,
as
some
haue
done
very
strangely
,
that
the
soules
of
men
were
created
at
the
first
altogether
by
God
,
and
are
reserued
by
him
,
to
bee
coupled
to
bodies
,
according
to
their
There
is
another
opinion
,
in
it selfe
true
,
but
not
fitte
for
this
text
;
that
therefore
men
are
thus
described
,
because
the
soules
,
though
they
haue
not
anie
beeing
with
God
,
before
the
creation
,
or
making
of
the
bodies
,
to
which
they
are
to
bee
ioyned
;
yet
they
may
bee
sayde
to
come
into
the
worlde
,
because
they
are
not
framed
of
any
matter
,
as
the
bodies
are
;
but
haue
their
originall
immediately
,
in
regard
of
their
substance
,
from
God
himselfe
:
whereas
the
bodies
so
come
into
the
world
,
that
they
are
fashioned
,
and
formed
heere
belowe
of
an
earthly
matter
.
But
this
seemes
to
be
ouer-curious
,
and
nothing
agreeable
to
the
simplicitie
of
the
Gospell
,
which
enters
not
into
such
opinions
,
as
little
concerne
our
knowledge
,
in
any
point
of
Religion
.
What
is
then
the
meaning
of
this
speech
,
That
commeth
into
the
world
?
Surely
,
nothing
else
,
but
that
is
borne
;
and
so
it
is
often
vsed
in
the
Scripture
,
as
the
contrarie
,
to
goe
out
of
the
worlde
,
is
to
die
.
Naked
came
I
out
of
my
mothers
womhe
(
sayeth
Iob
)
and
naked
shall
I
returne
thither
againe
.
To
come
out
of
the
wombe
,
is
to
bee
borne
:
toreturne
,
that
is
,
to
goe
out
of
the
world
,
or
to
leaue
it
,
is
to
die
.
The
same
kinde
of
speech
,
the
wise
King
vseth
:
As
Hee
came
foorth
of
his
mothers
belly
,
hee
shall
returne
naked
to
goe
as
hee
came
.
To
these
,
adde
that
of
the
Apostle
;
Wee
brought
nothing
into
this
world
,
and
it
is
certaine
wee
shall
carrie
nothing
out
.
Wee
brought
nothing
:
namely
,
when
by
our
birth
wee
came
into
the
worlde
;
Wee
shall
carrie
nothing
out
,
when
wee
dye
.
This
bringing
,
and
carrying
away
,
argues
a
comming
,
and
a
departing
.
But
why
woulde
the
Euangelist
so
describe
men
?
I
am
wholly
of
their
opinion
in
this
point
,
who
thinke
that
hee
followed
the
Hebrewe
Rabbins
herein
,
who
doo
oftentimes
call
a
man
by
the
like
name
;
vnder
which
they
comprehend
infants
too
,
none
excepted
.
This
manner
of
speech
it
is
likely
the
common
people
had
learned
of
their
teachers
;
and
therefore
by
it
Saint
Iohn
would
farther
teach
them
,
that
CHRIST
is
hee
,
which
inlightneth
all
men
,
one
,
and
other
,
that
no
man
may
except
himselfe
.
Some
expound
this
comming
into
the
worlde
,
of
regeneration
by
baptisme
.
By
what
warrant
?
where
is
it
euer
so
called
in
Scripture
?
Howe
canne
it
bee
so
tearmed
?
Baptisme
rather
carries
out
of
the
world
,
then
brings
vs
into
it
.
For
in
,
and
by
Baptisme
wee
renounce
the
world
,
and
dye
vnto
it
;
so
farre
are
wee
from
comming
into
it
thereby
.
It
is
therefore
best
,
and
safest
,
to
take
the
wordes
in
the
playnest
sense
,
and
to
vnderstande
by
them
,
To
bee
borne
,
which
is
common
to
all
men
whatsoeuer
:
so
much
the
rather
,
because
our
Lorde
in
the
Gospell
hath
a
like
speech
,
by
which
hee
notes
all
men
.
Among
them
,
(
sayeth
hee
)
which
are
borne
of
Woemen
,
arose
there
not
a
greater
then
Iohn
Baptist
.
Is
this
any
more
,
then
if
hee
had
sayd
,
Among
men
,
there
is
not
a
greater
then
Iohn
?
Hauing
thus
cleered
those
doubtes
,
which
,
by
reason
of
the
wordes
,
might
make
the
Euangelistes
meaning
more
darke
,
and
hard
;
Let
vs
come
now
to
the
matter
,
that
is
heere
deliuerd
.
In
the
former
parte
of
the
verse
,
our
Lorde
was
sayde
to
bee
the
true
light
;
in
this
later
proposition
,
hee
is
shewed
to
bee
so
,
by
an
especiall
effect
,
which
is
inlightning
euery
man
.
Is
euerie
man
then
inlightned
?
How
else
,
if
our
Sauiour
inlighten
euerie
man
?
But
there
are
many
,
not
men
only
,
but
nations
,
that
neuer
receiued
any
light
of
the
Gospell
,
or
inlightning
from
Christ
.
This
doubt
hath
made
diuers
writers
expound
this
place
of
the
light
of
nature
,
which
wee
haue
by
creation
.
And
this
,
it
is
apparant
,
wee
haue
of
Christ
,
By
whome
all
thinges
were
made
,
who
is
the
life
of
men
.
But
what
reason
should
leade
vs
,
to
apply
this
to
naturall
light
?
seeing
wee
haue
made
it
manifest
,
that
in
the
former
verses
,
it
is
to
bee
vnderstoode
of
that
,
which
is
supernaturall
.
Why
should
wee
giue
the
worde
light
,
such
a
signification
heere
,
as
it
hath
no
where
else
,
in
all
the
Scripture
?
But
it
is
no
where
vsed
for
the
light
of
reason
,
which
wee
haue
by
nature
;
nor
for
that
generall
knowledge
of
GOD
,
which
wee
partly
bring
with
vs
into
the
world
,
and
partly
attaine
to
,
by
the
contemplation
of
the
creatures
.
Wherefore
wee
must
needes
conceiue
,
that
the
Euangelist
speakes
of
that
lights
which
men
receiue
by
Reuelation
from
GOD
,
concerning
the
meanes
of
euerlasting
life
,
by
faith
in
Christ
;
of
which
the
greatest
part
of
the
worlde
neuer
had
any
notice
.
It
behooues
vs
then
to
consider
the
poynt
with
good
aduise
,
that
wee
may
vnderstande
the
Euangelists
meaning
aright
;
and
neither
deny
,
that
our
Sauiour
inlightneth
euerie
man
,
nor
confesse
that
euerie
man
is
inlightned
with
the
knowledge
of
him
to
saluation
.
The
auncient
Diuines
of
former
ages
,
seeing
these
inconveniences
,
and
desiring
to
prouide
some
rerredy
for
them
;
by
their
meditation
,
and
learning
,
did
find
out
,
and
leaue
vnto
vs
2
espseciall
answers
,
for
the
satisfying
of
these
doubts
.
First
they
teach
vs
,
that
Christ
Iesus
,
of
whome
Iohn
bare
witnesse
,
was
the
true
light
:
and
whosoeuer
is
inlightned
,
is
inlightned
by
him
.
This
exposition
,
as
euery
man
may
easily
discerne
,
agreeth
very
fitly
with
the
former
part
,
and
proueth
it
very
strongly
.
For
indeed
what
sounder
proofe
can
we
require
,
to
assure
vs
,
that
our
Lorde
was
the
true
light
,
then
that
euery
man
fetcheth
all
the
light
,
he
hath
,
from
him
?
Either
we
must
grant
,
that
no
man
at
all
hath
any
light
of
grace
;
or
else
yeeld
,
that
he
,
from
whom
he
hath
that
light
,
is
the
true
light
.
The
former
is
not
doubted
of
;
How
then
shoulde
the
later
Bee
in
question
?
The
second
answere
doth
not
so
much
respect
the
partyes
inlightned
,
as
him
,
that
doth
inlighten
;
who
shineth
to
euery
man
,
that
will
open
his
eies
to
behold
him
.
For
as
the
naturall
light
,
spreadeth
the
beames
thereof
abroad
,
in
al
places
,
and
giueth
light
to
euery
man
,
as
much
as
lyes
in
it
,
though
blinde
men
see
neuer
a
whit
,
the
better
:
So
this
true
light
,
offereth
himselfe
to
al
men
,
shineth
vpon
euery
man
,
that
who
so
wil
may
bee
inlightned
by
him
.
It
may
seem
perhaps
to
some
man
,
that
inlightning
signifies
a
farder
matter
,
then
shining
vpon
a
man
;
and
so
,
I
remember
,
it
was
obserued
at
verse
the
fift
,
The
light
shineth
in
darknesse
.
Those
blind
men
,
I
named
ere
while
,
had
the
Sunne
shining
on
them
,
but
yet
they
were
not
inlightned
:
vnlesse
by
inlightning
we
vnderstand
no
more
,
but
being
made
visible
,
that
we
may
be
seene
.
And
in
that
sense
indeed
,
a
tree
,
or
a
stone
,
is
inlightned
by
the
Sunne
,
as
wel
as
any
liuing
creature
,
that
hath
eies
to
see
withal
.
This
cannot
bee
the
meaning
of
the
Euangelist
.
For
he
speakes
not
of
any
mans
being
made
knowne
,
or
apparant
to
other
men
;
but
of
euery
mans
knoweing
,
and
seeing
those
matters
,
which
concerne
his
everlasting
saluation
.
That
is
to
bee
inlightned
;
to
haue
the
doctrine
of
saluation
declared
to
him
;
so
that
hee
discerne
,
and
acknowledge
it
for
such
,
the
truth
thereof
being
made
manifest
to
his
conscience
;
or
at
the
least
the
sense
of
that
,
which
is
deliuered
,
being
euident
,
and
cleere
vnto
him
.
If
this
later
point
bee
not
performed
;
surely
there
is
no
inlightning
,
but
at
the
most
,
shining
.
The
word
,
which
our
Euangelist
vseth
in
this
place
,
signifieth
in
the
Scripture
,
both
the
holding
out
of
light
,
by
which
,
things
may
be
made
visible
to
men
,
and
the
giuing
of
them
sight
,
by
which
they
may
see
.
Candles
are
said
,
to
light
vs
with
their
brightnesse
;
that
is
,
to
afford
Iudge
nothing
before
the
time
,
vntill
the
Lorde
come
,
who
will
lighten
things
,
that
are
hid
in
darknesse
.
I
cease
not
(
saith
the
Apostle
)
to
giue
thanks
for
you
,
making
mention
of
you
in
my
prayers
,
&c.
that
the
eies
of
your
vnderstanding
may
bee
inlightned
,
that
you
may
knowe
what
the
hope
is
of
your
calling
&c.
This
inlightning
of
the
eies
of
the
vnderstanding
,
is
not
onely
affording
of
light
,
by
which
the
things
themselues
,
that
are
to
bee
seene
,
may
become
visible
(
for
that
is
done
by
the
ministery
of
the
worde
,
whereby
the
hidden
mysteries
of
saluation
are
revealed
to
all
,
that
will
heare
)
but
an
opening
of
the
heart
,
and
an
inward
teaching
of
those
secrets
;
so
that
a
man
shall
thereby
bee
perswaded
of
the
truth
thereof
.
For
,
the
Ephesians
,
to
whom
the
Apostle
writ
this
,
had
heard
the
Gospell
preached
by
Saint
Paul
himselfe
;
and
by
that
peaching
of
his
,
had
the
light
vouchsaf't
them
,
by
which
the
knowledge
of
saluation
might
be
had
;
and
,
in
some
measure
also
,
had
attained
,
to
the
vnderstanding
,
and
acknowledging
of
the
truth
,
which
the
Apostles
praye
to
haue
farder
reuealed
to
them
,
that
they
might
beleeue
,
and
embrace
it
.
This
,
the
same
Apostle
in
an
other
place
,
calls
the
receiuing
of
light
.
Many
haue
light
,
and
If
we
take
the
word
in
the
former
sense
,
only
for
shining
vpon
the
things
,
that
are
needfull
to
bee
seene
,
that
they
may
shew
themselues
vnto
vs
;
it
is
out
of
doubt
,
that
,
in
respect
thereof
,
euery
man
is
inlightned
,
for
so
much
as
concernes
the
office
of
the
light
;
which
is
to
make
manifest
those
things
that
were
not
,
without
it
,
to
be
seene
.
For
so
our
Lord
hath
revealed
the
will
of
his
Father
,
concerning
the
meanes
of
saluation
;
which
,
That
our
Sauiour
,
the
true
light
,
lighteth
euery
man
,
as
much
as
in
him
lies
,
we
must
not
consider
him
as
God
,
but
as
the
mediator
of
mankind
become
man
.
As
he
was
God
,
he
could
haue
giuen
euery
one
,
then
liuing
in
the
worlde
,
certaine
knowledge
,
that
himselfe
was
ordained
for
the
Sauiour
of
the
world
.
But
he
was
heere
to
demeane
him selfe
as
a
person
,
who
,
by
the
diuine
power
of
his
Godhead
,
could
do
al
things
;
but
,
by
the
condition
of
his
mediatorship
,
was
to
doe
no
more
,
then
his
humane
nature
might
be
known
to
be
imployed
in
,
some
way
or
other
.
He
taught
the
admirable
secrets
of
God
,
by
his
voice
;
he
wrought
wonderful
miracles
by
his
almighty
power
:
but
still
it
appeared
to
all
men
,
that
by
the
word
,
and
wil
of
him
,
whom
they
saw
to
be
a
man
,
all
those
wonders
weredon
.
So
then
,
if
we
take
this
lightning
of
euery
man
,
for
affording
them
the
meanes
of
knowledge
to
saluation
,
we
must
thus
conceiue
the
matter
;
that
our
Sauiour
preacht
,
and
shew'd
his
miracles
by
himselfe
,
and
his
Apostles
,
and
doth
daily
vouchsafe
the
knowledge
of
the
truth
to
euery
man
,
without
exception
,
not
forbidding
his
ministers
to
teach
any
man
,
nor
barring
any
from
learning
of
them
.
Let
vs
now
see
,
how
we
are
to
vnderstand
the
Euangelist
,
that
the
true
light
inlightneth
euery
man
.
Inlightning
causeth
him
to
discerne
the
truth
of
that
,
which
is
deliuered
:
so
that
the
doctrine
of
the
Gospell
is
alwaies
effectuall
to
him
,
that
is
inlightned
.
The
Lord
opened
the
heart
of
Lydia
,
that
shee
attended
to
the
things
,
that
Paul
What
could
the
Euangelist
say
more
of
them
,
that
are
actually
inlightned
?
I
acknowledge
the
truth
of
the
doctrine
,
that
our
Lord
is
ready
to
refresh
all
,
that
come
vnto
him
,
to
teach
all
,
that
vse
the
meanes
to
learne
;
but
Now
whereas
some
men
herevpon
would
conclude
,
that
because
the
true
light
inlightens
euery
man
,
therefore
God
hath
not
made
choise
of
any
man
,
more
then
of
all
men
,
to
be
heires
of
his
glory
in
heauen
,
they
gather
that
,
which
growes
not
of
the
text
.
I
will
make
it
plaine
by
a
short
examination
of
the
matter
,
according
to
the
former
interpretations
.
No
man
is
barr'd
the
ministery
of
the
worde
.
Therefore
saluation
is
intended
alike
to
all
.
If
you
adde
,
in
regard
of
the
ministery
thereof
,
yet
that
you
say
will
hardly
proue
true
.
For
though
no
man
,
be
abbridg'd
of
liberty
to
heare
,
by
any
charge
to
the
contrary
from
God
;
yet
many
are
not
vouchsaf't
the
possibility
of
hearing
.
How
shall
wee
affirme
then
,
that
in
respect
of
the
ministery
of
the
worde
,
saluation
was
intended
alike
to
all
?
I
graunt
,
that
the
meanes
is
affoorded
in
generall
;
but
I
deny
that
therefore
there
is
no
difference
in
Gods
purpose
,
touching
lightning
of
one
nation
,
more
then
of
an
other
.
It
is
as
free
(
for
any
restraint
made
by
God
)
for
the
Turkes
to
haue
the
Gospell
,
as
for
vs
;
For
they
are
Gentiles
,
as
well
as
wee
.
But
yet
it
were
too
greate
vnthankfulnesse
,
and
absurdity
,
to
say
,
that
(
concerning
the
ministery
of
the
worde
)
God
meant
to
light
them
to
saluation
,
as
well
as
vs
.
Nomy
brethren
,
let
not
such
a
thought
enter
into
your
harts
,
as
once
to
imagin
,
that
the
Lord
meanes
no
more
good
to
you
,
for
your
saluation
,
by
vouchsafing
you
the
ministery
of
the
Gospel
,
then
to
them
,
whom
he
suffers
to
continew
in
their
ignorance
,
to
their
certaine
destruction
.
Let
no
man
deceiue
you
,
by
saying
,
that
the
light
,
(
as
much
as
lies
in
it
)
lighteth
euery
man
.
It
denies
no
man
light
,
it
blinds
no
mans
eies
,
it
hides
it selfe
from
no
man
that
would
see
it
:
But
it
offers
it selfe
to
some
men
,
it
shines
into
their
eies
,
it
seeks
them
out
,
where
they
are
in
darknes
,
&
follows
them
,
when
they
turne
their
backs
,
and
flee
from
it
.
Haue
not
wee
had
experience
of
this
bountifulnes
?
Call
to
mind
those
daies
of
darknes
,
when
our
forefathers
lay
buried
in
blindnes
,
and
ignorance
.
Did
we
run
after
the
light
,
or
did
it
come
to
vs
?
Was
it
not
scorn'd
,
reiected
,
hated
?
Did
it
not
shine
vpon
our
ey-lids
,
when
wee
shut
them
,
because
wee
would
not
see
?
What
rip
I
vp
matters
of
antiquity
?
I
will
say
nothing
of
our
returning
into
Aegypt
,
in
Queene
Maryes
daies
,
of
our
persecuting
the
truth
,
and
murdering
the
Saints
of
God
,
for
holding
out
the
light
to
vs
,
that
wee
might
see
.
Behold
,
the
light
is
come
againe
vnto
vs
,
it
shines
in
at
our
windows
,
it
winds
it selfe
into
our
harts
,
it
presents
it selfe
to
our
sight
,
which
way
soeuer
wee
turne
.
And
is
it
possible
,
any
man
should
be
found
,
that
will
not
acknowledge
an
especiall
purpose
,
and
desire
in
the
light
,
to
make
vs
see
?
What
?
no
more
,
then
to
light
the
Turkes
?
For
pure
shame
I
will
say
no
more
of
the
matter
:
Cheefly
because
I
reserue
this
point
of
vniuersall
grace
for
a
fitter
opportunity
.
Yet
I
must
needs
speake
a
word
or
two
of
the
other
exposition
.
The
true
light
is
ready
to
inlighten
euery
man
.
Let
me
graunt
that
interpretation
,
what
then
?
Therefore
is
it
not
readier
to
inlighten
some
,
then
other
some
?
How
shall
that
be
proued
?
It
is
ready
to
inlighten
some
:
Some
other
it
doth
inlighten
.
The
former
answere
may
suffice
.
It
is
ready
,
so
that
it
refuseth
not
to
giue
light
to
any
man
;
but
some
men
it
neuer
lins
shining
vpon
,
till
it
haue
gotten
passage
to
the
vnderstanding
,
and
informed
that
fully
of
the
truth
.
It
is
giuen
to
you
(
saith
our
Sauiour
)
to
knowe
the
secrets
of
the
kingdome
of
heauen
,
but
to
them
it
is
not
giuen
.
The
light
shone
,
to
the
Scribes
,
Pharises
,
and
people
,
and
as
(
these
men
say
)
was
ready
to
inlighten
them
:
but
the
Apostles
were
inlightned
indeed
.
It
was
giuen
them
by
him
,
that
,
according
to
his
good
pleasure
,
reuealeth
the
Gospell
to
babes
,
&
men
It
is
Christ
then
,
euen
the
true
light
,
which
inlightens
euery
man
.
Of
his
fulnesse
(
saith
our
Euangelist
)
haue
wee
all
receiued
.
Yea
,
I.
Baptist
himselfe
,
that
shone
with
such
extraordinary
brightnesse
,
had
his
light
Christ
the
true
light
,
lightneth
euery
man
.
Who
may
then
except
himselfe
,
or
any
other
man
?
Yet
there
are
two
sortes
of
people
,
that
make
question
of
this
doctrine
:
The
poore
soule
,
that
is
priuy
to
his
owne
ignorance
,
and
the
desperate
wretch
,
that
woulde
excuse
his
wickednesse
.
The
one
discomfortes
his
heart
,
with
too
much
care
.
The
other
destroies
his
soule
,
with
prophane
carelesnesse
.
These
mens
cases
,
I
confesse
,
are
very
diuers
;
yet
thus
much
may
be
said
to
them
both
in
generall
.
The
true
light
shines
to
euery
man
in
the
ministery
of
the
word
.
What
warrant
,
or
reason
haue
either
of
you
,
to
exempt
your selues
out
of
this
number
?
Are
not
you
,
comprised
vnder
these
generall
tearmes
,
euery
one
?
No
Country
,
no
age
,
no
sexe
,
no
estate
,
is
without
the
reach
of
them
,
Let
mee
come
neerer
.
No
particular
person
whatsoeuer
is
excluded
;
but
the
light
shewes
his
brightnesse
for
all
,
and
euery
one
that
will
see
it
.
But
the
question
is
now
of
none
,
but
them
,
who
liue
in
those
places
,
where
this
light
doth
shine
;
that
is
,
where
the
Gospell
is
knowne
,
and
profest
.
Can
any
such
man
truly
say
,
the
light
is
not
for
him
?
Who
tells
thee
so
?
The
holy
Ghost
heere
affirmes
the
quite
contrary
,
It
lights
euery
man
.
Well
:
let
vs
examine
the
matter
,
somewhat
more
particularly
.
Stand
foorth
,
thou
,
that
desperatly
settst
all
at
six
,
and
seauen
;
because
(
forsooth
)
God
will
not
haue
euery
man
to
bee
inlightned
,
or
lighted
.
If
hee
woulde
haue
no
man
,
there
were
some
reason
●n
thy
doing
.
For
then
,
it
were
in
vaine
to
looke
after
the
light
;
neither
would
there
haue
beene
any
means
afforded
to
that
pupose
.
But
since
thou
confessest
,
that
some
are
to
be
inlightned
,
what
excuse
can
there
bee
for
thy
carelessnesse
?
All
shall
not
be
inlightned
;
why
then
should
I
care
to
seeke
the
light
?
some
shall
be
:
why
shouldst
thou
not
care
then
?
If
all
should
,
it
would
come
vtterly
without
thy
care
;
Then
mightest
thou
reason
in
this
sort
;
All
shall
bee
inlightned
;
and
therefore
I
too
:
why
should
I
then
trouble
my selfe
about
it
?
But
to
disp●●●
as
thou
dost
;
some
shall
not
be
inlightned
;
Therefore
I
will
bee
altogether
carelesse
;
argues
a
senslesse
desperatnesse
.
I
am
sure
thou
wilt
grant
,
it
is
as
cleere
and
certaine
,
that
God
will
not
haue
all
men
to
bee
learned
,
or
to
bee
of
any
one
profession
,
or
trade
,
as
that
hee
will
not
haue
all
men
to
bee
inlightned
.
Answere
mee
then
,
why
thou
dost
apply
thy selfe
to
study
,
or
to
any
course
of
life
whatsoeuer
.
For
I
presume
,
thinke
what
thou
wilt
,
thou
wilt
neuer
bee
so
desperate
,
as
to
saye
,
or
so
absurde
,
as
to
imagine
.
that
thou
wilt
bee
of
this
,
or
that
profession
,
whether
God
will
,
or
no.
Let
mee
reason
against
thee
,
as
thy selfe
didst
ere
while
.
God
will
not
haue
all
men
to
bee
Schollers
;
Therefore
will
I
neuer
bestow
any
paines
in
study
.
I
may
say
the
like
of
Marchants
.
Marriners
,
Mercers
,
Grocers
,
and
of
euery
trade
.
So
that
,
by
this
gay
reason
,
no
man
shoulde
euer
betake
himselfe
to
any
course
of
life
,
but
wander
idly
vppe
,
and
downe
,
or
rather
lye
still
and
sterue
.
And
yet
such
are
the
goodly
argumentes
,
by
which
prophane
men
blaspheame
the
vnsearchable
counsails
of
God
,
and
procure
iust
damnation
to
their
own
soules
.
That
,
which
they
may
cleerely
see
,
they
will
not
looke
vpon
;
That
,
which
they
cannot
possibly
discerne
,
they
wil
be
alwaies
gasing
on
.
They
are
curious
to
search
out
what
God
hath
determined
of
them
in
himselfe
:
Careless
to
vnderstand
what
he
hath
appointed
,
for
them
in
his
word
.
It
is
set
downe
in
plaine
words
,
and
often
,
that
God
will
haue
all
men
to
bee
saued
,
and
to
come
to
the
knowledge
of
his
truth
;
that
the
grace
of
God
,
which
bringeth
saluation
to
all
men
,
hath
appeared
.
The
Scripture
is
full
of
such
speeches
.
All
these
are
past
ouer
,
as
many
,
an●
as
plaine
as
they
are
;
and
wretched
men
,
to
cloake
their
owne
wickednesse
,
wil
heare
,
and
thinke
of
nothinge
,
but
Gods
secret
predestination
.
I
haue
been
too
long
in
this
point
already
,
let
me
conclude
in
one
worde
:
where
the
light
shines
,
if
any
man
be
not
inlightned
,
it
is
because
he
cares
not
for
the
light
,
not
that
the
light
hides
it selfe
from
him
.
Then
maist
thou
conceiue
good
hope
,
that
sighest
,
&
gronest
vnder
the
burden
of
thine
ignorance
,
seeking
by
al
meanes
to
come
to
knowledge
.
Will
hee
(
thinkst
thou
)
that
offereth
his
light
,
where
it
is
refus'd
,
&
despised
,
withdraw
it
,
where
it
is
desired
,
and
sought
for
?
He
came
(
as
himselfe
professeth
)
to
seeke
,
and
to
saue
that
which
was
lost
.
And
wil
he
cast
away
those
,
that
seek
to
him
?
Com
to
me
al
ye
that
labour
,
&
are
heauy
laden
.
Doth
he
cal
them
to
him
,
that
he
may
beat
them
away
when
come
?
No
,
no
,
the
promise
followes
;
And
I
will
refresh
you
.
Him
,
that
comes
to
mee
I
cast
not
away
,
saith
hee
in
another
The
darknesse
doth
not
comprehend
him
.
No
man
acknowledgeth
him
truly
to
be
the
Lorde
of
life
,
but
hee
,
that
hath
learned
of
God
,
that
hee
is
so
.
It
fares
with
thee
,
as
it
did
with
Peter
,
when
the
Angell
brought
him
out
of
prison
.
Hee
rose
,
and
followed
the
Angell
and
knewe
not
that
it
was
true
,
which
was
done
by
the
Angell
,
but
thought
it
had
beene
a
vision
.
And
it
is
said
of
the
Iewes
in
the
Psalme
,
that
they
were
like
men
that
dreamt
,
when
the
Lord
brought
againe
the
captiuity
of
Sion
.
Thy
case
is
much
like
these
mens
.
Thou
hast
receiued
light
,
and
knowst
it
not
;
But
admit
thou
wert
not
inlightned
.
Surely
thou
maist
bee
,
if
thou
wilt
.
The
light
,
thou
seest
,
shines
all
about
thee
:
wherefor
but
to
bee
seene
,
and
receiued
?
why
not
by
th●●
,
aswell
,
as
by
an
other
?
It
lights
,
it
inlightneth
euery
man
.
Plucke
vppe
thy
hearte
,
wipe
the
teares
from
thine
eies
,
that
dymme
thy
sight
.
Doe
not
thinke
thou
hast
no
light
,
because
a
farre
of
,
thou
seest
a
greater
,
then
thine
is
.
If
an
other
man
haue
a
Torch
,
or
a
Cresset
to
light
him
,
and
thou
but
a
candle
,
to
shewe
thee
the
way
;
yet
thou
art
not
without
light
.
Perhaps
he
hath
farder
to
goe
,
perhaps
his
way
is
more
daungerous
.
It
may
bee
,
if
thy
light
were
greater
,
thy
care
,
and
heedfulnesse
would
be
lesse
.
God
hath
proportioned
out
thy
light
,
according
to
thy
need
;
thou
hast
light
,
though
not
so
much
,
as
thou
wouldst
haue
:
If
thou
haue
none
,
thou
shalt
haue
.
He
inlighttens
euery
man
,
that
commeth
into
the
world
.
Such
is
the
effect
of
the
light
,
in
its
owne
nature
,
such
would
it
be
in
the
hearts
of
men
,
if
it
were
receiued
.
as
it
desires
,
and
ought
to
bee
.
The
Evangelist
told
vs
before
,
that
the
light
shineth
in
darknesse
,
but
without
any
good
intertainement
.
The
darknesse
comprehended
it
not
.
Those
two
points
he
amplyfieth
farder
in
these
verses
;
first
the
offer
,
which
the
light
makes
of
it selfe
.
Hee
was
in
the
world
;
He
came
to
his
owne
.
Then
the
refusall
of
that
offer
;
the
world
knewe
him
not
,
His
owne
receiued
him
not
.
I
will
handle
the
verses
,
as
they
ly
,
and
speak
seuerally
of
His
being
in
the
world
,
and
not
being
knowne
;
of
his
comming
to
his
owne
,
and
not
being
receiued
by
them
.
So
that
each
verse
hath
two
partes
;
our
Sauiour
Christs
kindnesse
in
offering
,
and
mens
vnkindnesse
in
refusing
.
In
the
former
verse
,
the
offer
is
in
these
wordes
.
Hee
was
in
the
world
;
the
refusall
in
the
rest
.
For
the
vnderstanding
of
the
offer
;
we
must
consider
these
2
things
;
what
is
meant
by
the
world
,
what
by
being
in
the
world
is
signified
.
The
knowledge
of
these
two
points
,
will
discouer
the
Euangelists
meaning
.
First
therefore
of
the
world
,
which
hath
diuers
significations
in
the
Scripture
,
as
this
oneverse
may
teach
vs
;
where
it
is
taken
in
two
different
senses
,
at
the
least
,
if
not
in
3.
That
I
may
speake
of
it
as
orderly
,
and
as
plainly
as
I
can
;
wee
are
to
vnderstand
,
that
The
world
generally
signifies
the
whole
creature
,
or
whatsoeuer
was
created
.
The
inuisible
things
of
God
(
saith
the
Apostle
)
are
seene
by
the
creation
of
the
world
.
This
is
that
All
things
.
By
him
were
all
things
made
.
Only
it
may
As
hee
hath
chosen
vs
in
him
,
before
the
foundation
of
the
world
;
The
next
most
generall
obseruation
is
this
,
that
the
worde
is
put
for
some
part
,
or
member
of
the
whole
.
Sometimes
for
the
whole
frame
,
&
compasse
of
heauen
,
and
earth
;
wherein
the
rest
of
the
creatures
are
contained
;
So
speakes
the
Apostle
;
God
that
made
the
worlde
,
and
all
things
that
are
therein
.
If
euery
thing
that
Iesus
did
,
should
bee
written
,
I
suppose
(
saith
Saint
Iohn
)
the
world
would
not
containe
the
books
,
that
should
be
written
.
What
worlde
may
bee
said
to
containe
,
or
not
to
containe
,
but
the
space
of
heauen
,
and
earth
?
Sometimes
it
is
taken
,
more
particularly
,
for
the
earth
,
where
men
liue
;
and
this
The
Deuill
shewed
our
Sauiour
all
the
kingdomes
of
the
world
.
As
long
as
I
am
in
the
worlde
(
saith
our
Sauiour
)
I
am
the
light
of
the
worlde
.
Goe
into
all
the
worlde
;
that
is
into
all
partes
,
and
coastes
of
the
earth
.
To
this
signification
of
the
worde
belonges
that
in
the
verse
next
before
,
and
such
other
places
.
Euery
man
that
commeth
into
the
world
;
that
is
,
A
woman
when
shee
is
deliuered
of
child
,
remembreth
her
anguish
no
more
;
for
ioy
that
a
man
is
borne
into
the
world
.
These
significations
are
common
,
and
well
knowne
;
as
comming
neere
to
the
ordinary
,
and
first
vse
of
the
worde
.
Besides
these
,
it
is
very
often
taken
more
especially
or
Men
,
who
are
the
principall
parts
of
the
world
,
and
for
whome
the
whole
was
made
.
When
the
worlde
in
the
wisedome
of
God
,
knewe
not
God
by
wisedome
.
Knowledge
is
proper
to
men
,
and
belongeth
not
to
any
other
of
these
visible
creatures
.
God
was
in
Christ
reconciling
the
world
to
himselfe
,
not
imputing
their
sinnes
.
To
whome
are
sinnes
forgiuen
,
but
to
men
?
Who
are
reconciled
vnto
God
by
Christ
,
but
men
?
IIee
tooke
not
the
Angells
(
who
shall
euer
remaine
vnreconciled
)
But
hee
tooke
the
seede
of
Abraham
.
Thus
the
world
signifieth
in
generall
all
kinde
of
men
whatsoeuer
.
But
because
that
naturally
men
are
naught
,
and
wickked
,
the
worde
is
sometimes
put
in
particular
for
the
wicked
,
and
almost
for
wickednesse
.
You
are
of
the
world
(
saith
our
Sauiour
to
the
Iewes
that
woulde
I
am
not
of
this
worlde
.
The
worlde
cannot
hate
you
,
(
saith
hee
in
an
other
place
)
but
mee
it
hateth
.
They
are
of
the
worlde
(
saith
Saint
Iohn
,
of
t●e
false
teachers
,
that
denyed
Iesus
to
bee
come
Therefore
speake
they
of
the
worlde
,
and
the
world
heareth
them
.
In
this
respect
is
the
Deuill
called
the
Prince
of
the
worlde
.
Yea
the
world
is
as
it
All
that
is
in
the
worlde
(
saith
Iohn
)
as
the
lust
of
the
flesh
,
the
lust
of
the
eies
,
and
the
pride
of
life
,
is
not
of
the
Father
,
but
of
the
worlde
.
I
may
adde
in
the
last
place
,
that
the
riches
,
honours
,
pleasures
,
and
such
like
,
that
the
worlde
affordes
,
are
tearmed
sometimes
by
the
name
of
the
worlde
,
though
they
bee
not
so
much
partes
,
as
appurtenances
thereof
.
What
should
it
profit
a
man
,
though
he
should
winne
the
whole
worlde
,
if
hee
lose
his
owne
But
we
cannot
certainely
determine
,
in
what
sense
the
world
is
here
spoken
of
,
till
we
knowe
of
what
being
in
the
world
,
the
Euangelist
is
to
be
vnderstood
.
Now
our
Lord
may
be
said
to
haue
beene
in
the
worlde
,
in
two
respects
;
either
as
he
was
God
,
or
as
he
was
the
Messiah
.
In
the
former
sense
he
was
alwaies
,
and
is
still
,
and
euer
shall
bee
,
after
the
same
sort
in
the
world
.
In
the
later
,
he
was
not
in
the
world
,
till
he
tooke
flesh
of
the
Virgin
his
mother
;
nor
since
his
ascension
into
heauen
.
As
God
,
by
his
prouidence
,
power
,
and
wisdome
,
he
maintaines
,
and
gouernes
al
things
.
As
the
Messiah
,
he
taught
and
informed
the
world
,
of
his
Fathers
will
,
touching
the
saluation
of
mankind
.
His
being
in
the
world
as
God
,
was
,
and
is
,
for
the
preseruation
of
naturall
life
:
His
presence
,
as
Messiah
,
was
to
bring
supernaturall
life
,
by
the
light
of
grace
.
Whether
of
the
two
is
it
mo●e
likely
the
holy
Ghost
meaneth
in
this
place
?
If
we
vnderstand
it
of
the
former
,
seeing
hee
speakes
not
of
the
nature
of
the
Godhead
(
which
is
the
same
in
all
three
persons
)
but
of
the
person
of
the
Sonne
;
how
can
the
world
be
iustly
condemned
for
not
knowing
him
when
he
was
present
?
For
it
is
a
rul'd
case
in
diuinity
,
that
the
mystery
of
the
Trinity
cannot
bee
discerned
by
the
light
of
nature
,
or
gathered
from
any
contemplation
of
the
creatures
.
It
is
true
indeed
,
that
since
it
pleased
God
to
reueale
this
incomprehensible
secret
,
many
men
haue
labored
,
to
set
forth
the
point
by
similitudes
,
and
to
apply
somethings
,
in
the
creatures
,
to
the
manifesting
of
the
trinity
in
vnity
.
But
all
the
light
,
they
bringe
to
this
point
,
is
such
,
as
rather
shewes
,
that
themselues
were
perswaded
of
that
truth
,
then
is
of
force
to
conuince
their
Iudgement
,
that
will
not
beleeue
.
In
one
worde
.
they
giue
vs
to
vnderstand
,
that
such
a
thing
,
in
likelyhood
,
maye
bee
;
they
doe
not
demonstrate
,
that
,
of
necessity
,
it
must
bee
.
As
for
those
shadowes
of
this
mystery
,
which
seeme
toly
hid
heere
,
and
there
,
in
the
writinges
of
some
Philosophers
;
neither
are
they
sufficient
to
argue
,
that
the
penners
of
those
books
acquainted
with
the
doctrine
of
the
Trinitie
;
and
they
are
so
sparingly
,
and
fearfully
deliuered
,
that
a
man
may
easily
see
,
they
were
altogether
vncertaine
of
the
truth
,
and
almost
of
the
meaning
of
that
,
they
writ
.
And
in
what
authors
doe
wee
meete
with
any
shewe
of
these
matters
?
but
onely
in
them
,
who
profess
they
receiued
their
instruction
from
the
Egyptians
,
and
Chaldeans
;
who
learned
those
points
by
Tradition
from
Noah
,
and
so
from
Adam
;
to
whom
God
reuealed
the
knowledge
thereof
;
or
else
are
knowne
to
haue
beene
the
Schollers
of
the
Hebrewes
from
time
to
time
.
Neither
doth
it
suite
well
with
the
course
of
our
Euangelists
writing
,
to
expound
this
being
in
the
world
,
of
such
naturall
maintaining
thereof
.
For
,
the
whole
discourse
,
from
the
beginning
of
the
fourth
verse
(
as
I
haue
shewed
)
is
a
description
of
the
Messiah
Such
was
the
life
,
that
wee
haue
in
him
;
such
the
light
,
wee
receiue
from
him
:
wholly
supernaturall
.
Of
that
,
Iohn
beares
witnesse
;
not
of
his
creating
,
or
preseruing
all
thinges
.
That
was
it
,
which
he
laboured
to
haue
all
men
beleeue
.
That
is
the
thing
,
which
our
Euangelist
denies
of
the
Baptist
.
Hee
was
not
the
light
.
In
regard
of
that
,
is
our
Sauiour
called
the
true
light
.
Who
shall
perswade
mee
then
,
to
apply
this
verse
to
his
diuine
power
of
preseruation
,
and
not
to
the
gratious
worke
of
his
med●ation
?
especially
considering
the
next
verse
is
generally
(
for
the
most
part
)
so
interpreted
,
and
(
as
it
is
apparant
by
the
verse
following
)
ought
to
be
.
Wherfore
I
willingly
subscribe
to
their
opinion
,
who
vnderstand
this
place
of
Hee
was
in
the
world
;
as
if
the
Euangelist
had
made
himselfe
more
worke
then
needed
.
It
was
sayde
before
,
that
the
light
shineth
in
darkenesse●
that
it
lighteth
,
or
inlightneth
euerie
man
.
Yea
,
the
fault
of
not
beleeuing
was
layde
,
where
it
is
;
The
darkenesse
comprehended
it
not
.
How
then
could
the
light
bee
suspected
?
Or
how
should
hee
bee
taken
to
bee
a
creature
?
but
in
regard
of
his
manhood
;
which
is
no
error
,
nor
inconuenience
.
Hee
was
auoucht
before
to
be
God
,
and
to
haue
made
all
things
,
none
excepted
.
Now
then
seeing
wee
haue
found
,
that
This
being
in
the
world
,
is
to
bee
vnderstood
of
our
Sauiours
conuersing
with
men
,
here
in
the
flesh
:
it
is
no
hard
matter
to
know
,
what
is
meant
by
the
world
,
&
from
thence
to
gather
the
meaning
of
the
Euangelist
.
What
is
the
world
?
what
else
but
the
earth
?
Therefore
when
the
Euangelist
saith
,
He
was
in
the
world
,
his
meaning
is
,
that
the
Messiah
of
whom
he
hath
spoken
so
much
,
was
conuersant
here
vpon
earth
amongst
men
.
This
he
deliuereth
here
in
this
general
description
,
before
he
come
to
the
history
it self
,
which
setteth
out
the
course
of
his
life
,
and
carriage
at
large
.
It
is
needlesse
to
say
any
thing
in
proofe
of
this
matter
.
I
shall
haue
necessarie
occasion
to
handle
it
at
the
foureteenth
verse
,
&
the
whole
Gospel
is
of
nothing
else
.
Yet
I
may
not
forget
to
note
in
a
word
,
how
gratiously
it
pleased
the
Son
of
God
to
deale
with
the
world
.
He
liued
amongst
men
,
he
kept
company
with
men
,
he
came
(
as
himselfe
speaketh
)
eating
,
and
drinking
.
He
was
Hee
became
all
things
to
all
men
,
that
hee
might
by
all
meanes
saue
some
.
Iohn
Baptist
(
as
it
was
fitte
for
him
)
led
an
austere
life
;
withdrawing
himselfe
from
the
company
of
men
,
abstayning
from
the
lawfull
vse
of
that
varietie
,
both
in
diet
,
and
apparayle
,
which
the
Lord
of
his
rich
bountie
,
hath
afforded
to
men
.
They
that
would
in
any
thing
vse
his
ministerie
,
either
for
instruction
,
or
baptisme
,
were
fayne
to
come
to
him
,
and
attend
vpon
him
Our
Sauiour
was
ready
(
ordinarily
)
at
euery
mans
call
.
Who
euer
came
with
petition
to
him
and
went
away
vnsatisfied
?
Sometimes
hee
deferred
Wilt
thou
be
made
whole
?
sayth
he
to
the
man
,
that
had
lyen
38
yeares
O
the
blindnesse
of
men
!
sayth
one
:
O
the
pride
,
and
frowardnesse
!
sayth
another
.
They
worthily
perished
,
that
made
themselues
vnworthie
of
such
vndeserued
kindnesse
.
What
would
they
haue
had
,
more
then
was
offered
them
?
yea
they
could
neuer
haue
desired
so
much
,
as
was
afforded
them
.
And
could
they
bee
so
vnkinde
shall
I
say
,
or
vnwise
and
wilfull
?
as
to
make
light
account
of
:
stay
your
sentence
a
little
;
we
are
not
come
to
that
point
.
Take
heede
least
by
reprouing
of
other
,
you
condemne
yourselues
.
What
want
you
,
except
the
bodily
presence
of
Christ
,
that
they
had
?
No
one
man
,
sauing
those
Disciples
,
that
continually
followed
him
heard
so
many
of
his
Sermons
,
sawe
so
many
of
his
miracles
knew
so
much
of
his
kindnesse
,
as
wee
all
doe
,
or
may
doe
.
That
,
which
they
might
heare
,
in
a
long
time
,
by
peecemeale
;
wee
may
read
,
in
a
few
howers
,
altogether
before
occasions
of
manifold
busines
distract
the
mind
,
and
confound
the
memory
.
Wee
see
not
the
blind
restored
to
sight
,
the
lame
made
to
goe
,
the
dead
raysed
to
life
.
What
could
wee
haue
seene
?
There
was
seldome
a●y
outwarde
meanes
vsed
to
these
purposes
,
by
which
●he
eyes
of
men
might
bee
fed
,
If
they
heard
him
speak
to
signifie
that
he
would
haue
such
or
such
a
thing
done
and
sawe
the
effect
ensue
accordingly
,
it
was
all
the
aduantage
they
had
of
vs
,
that
now
liue
,
and
euery
day
may
heare
,
and
read
the
historie
of
these
thinges
recorded
.
If
hee
were
then
amongst
men
in
his
person
,
hee
is
now
amongst
them
in
his
word
.
I
wil
say
nothing
of
the
difference
betwixt
these
two
meanes
of
bringing
men
to
beleefe
.
Let
the
euent
speake
.
It
is
manifest
by
the
historie
of
the
acts
,
that
more
were
conuerted
to
the
faith
,
in
one
yeare
,
after
our
Sauiours
death
,
by
the
ministery
of
the
word
,
in
the
mouthes
of
the
Apostles
;
then
in
all
the
three
yeares
,
and
vpwarde
of
his
preaching
,
and
working
miracles
.
The
vse
of
this
later
was
but
to
credit
the
persons
,
that
their
doctrine
might
bee
receiued
.
Wee
professe
,
that
wee
are
resolued
of
the
trueth
of
all
things
deliuered
in
the
Scriptures
.
Then
certainely
our
Lord
is
amongst
vs
in
these
dayes
,
though
not
in
the
same
manner
,
yet
in
as
great
measure
for
means
of
knowledge
,
and
beleeuing
.
What
intertainement
had
hee
then
by
them
;
hath
he
now
by
vs
?
The
former
wee
must
learne
of
the
Euangelist
,
of
the
later
wee
shall
heare
more
anone
.
Concer-cerning
the
people
,
that
liued
in
our
Sauiour
Christs
time
and
heard
,
and
sawe
,
what
he
spake
,
and
did
;
what
would
any
reasonable
man
looke
for
,
but
that
they
should
acknowledge
him
,
and
honour
him
,
as
the
Messiah
,
by
trusting
in
him
?
So
they
should
haue
done
.
And
did
they
so
?
Read
the
record
.
The
world
knewe
him
not
.
Is
it
possible
there
should
bee
such
blindnesse
,
where
there
was
so
good
light
?
Could
the
light
bee
vnseene
,
that
shone
so
brightly
?
It
is
woorth
the
doing
,
to
consider
this
point
a
little
better
.
And
first
,
let
vs
examine
the
wordes
,
what
is
meant
by
the
world
,
what
by
not
knowing
.
The
world
in
the
first
part
of
this
verse
,
signifies
the
earth
,
the
place
,
where
men
ordinarily
liue
,
&
abide
;
so
that
by
Christs
being
in
the
world
(
as
I
sayd
)
his
conuersing
,
and
liuing
vpon
the
earth
among
men
was
noted
.
In
the
second
part
,
The
worlde
was
made
by
him
(
that
I
may
dispatch
this
point
at
once
)
the
worde
is
taken
in
the
most
generall
sense
,
for
all
thinges
created
;
heauen
,
and
earth
,
and
whatsoeuer
is
contained
in
them
.
This
last
clause
affordes
vs
a
third
signification
of
the
worde
,
more
particularly
then
either
of
the
other
.
The
world
knewe
him
not
.
It
was
not
required
,
nor
could
bee
lookt
for
,
that
the
frame
of
the
heauens
,
or
the
Globe
of
the
earth
,
that
the
Sunne
,
Moone
,
or
Starres
,
that
the
beasts
of
the
fielde
,
the
foules
of
the
ayre
,
or
the
fishes
of
the
Sea
shuld
take
knowledge
of
the
Messiah
.
None
,
but
such
creatures
,
as
were
indued
with
reason
,
could
bee
capable
thereof
.
The
Angells
it
concerned
not
:
neither
are
they
at
any
time
called
the
world
.
It
remaines
then
,
that
by
the
world
men
onely
are
signified
.
And
of
them
it
is
sayd
,
that
They
knew
not
Christ
.
In
what
respecft
did
they
not
knowe
him
.
As
hee
is
God
Almightie
,
the
Creator
,
and
preseruer
of
all
things
,
he
was
generally
acknowledged
,
through
the
world
.
For
there
neuer
was
any
people
so
rude
,
or
barbarous
,
but
they
had
a
perswasion
,
that
there
was
a
God
,
and
that
hee
was
to
bee
worshipt
.
But
herein
,
as
the
Apostle
sayth
,
They
are
without
excuse
,
because
knowing
God
,
they
do
not
glorifie
him
,
as
God
,
neither
are
thankefull
:
yea
(
as
it
followeth
afterwards
)
they
turne
the
truth
of
God
into
a
lye
,
and
worshippe
,
and
serue
the
creature
,
rather
then
the
Creator
.
By
which
it
is
manifest
,
that
the
Euangelist
doth
not
speake
heere
,
of
our
Lords
being
in
the
world
,
by
his
continuall
prouidence
,
and
gouernment
,
as
I
noted
before
.
Neither
may
wee
vnderstand
it
of
the
Person
,
which
by
no
light
of
nature
,
either
bred
in
the
soule
,
or
receiued
from
the
creatures
,
could
possibly
be
descryed
.
Therefore
wee
must
needes
interpret
this
knowledge
,
of
acknowledging
our
Sauiour
for
the
Messiah
,
and
resting
vpon
him
,
accordingly
,
for
spiritual
deliuerance
from
sinne
,
death
,
and
damnation
.
It
is
further
to
bee
obserued
,
in
this
part
of
the
verse
,
that
the
Euangelist
chaungeth
his
speech
,
and
whereas
before
hee
had
spoken
the
light
,
to
which
,
It
should
aunswere
;
now
in
steede
of
that
,
hee
sayth
him
:
The
worlde
knewe
him
not
.
Whome
did
not
the
worlde
knowe
?
In
the
next
verse
before
,
hee
mentioned
the
light
;
Therefore
he
should
now
haue
sayde
;
The
worlde
knewe
it
not
.
The
Greeke
expresseth
neither
It
nor
him
,
in
the
two
former
clauses
;
but
because
in
this
last
,
the
Euangelist
expoundes
himselfe
,
saying
him
,
and
not
it
,
therefore
wee
supply
that
worde
,
in
both
the
other
.
As
for
the
reason
,
why
Saint
Iohn
vseth
the
vseth
the
worde
him
,
wee
must
remember
,
that
hee
speakes
of
the
person
of
the
Messiah
,
howsoeuer
hee
describe
him
,
by
calling
him
the
life
,
and
the
light
.
Now
to
the
person
,
Hee
,
and
Him
agree
verie
fitly
.
In
the
Originall
,
The
Word
is
of
the
same
gender
,
that
hee
is
of
;
yet
might
wee
not
so
speake
of
it
in
English
,
but
that
wee
haue
respect
in
our
speech
,
rather
to
the
person
,
then
to
any
titles
,
by
which
he
is
described
to
vs
.
Thus
then
wee
are
to
conceiue
the
Euangelists
meaning
,
that
to
amplifie
the
kindnesse
of
our
Sauiour
,
in
offering
saluation
to
the
worlde
,
hee
sets
foorth
the
great
,
and
incredible
vnkindenesse
of
men
:
who
would
not
,
or
(
at
the
least
)
did
not
acknowledge
him
,
that
they
might
bee
saued
.
But
you
will
say
,
This
complaint
is
too
generall
against
the
world
;
seeing
it
is
well
knowne
,
euen
by
record
in
the
Gospell
it self
,
that
,
from
time
to
time
,
many
beleeued
in
him
.
This
,
some
men
discerning
,
restraine
the
worlde
to
the
wicked
of
the
But
the
accusation
in
the
Euangelist
is
all
one
,
though
wee
so
expound
it
.
The
worlde
(
sayeth
hee
)
knewe
him
not
.
And
I
thinke
wee
shall
hardly
finde
the
worlde
,
anye
where
in
Scripture
taken
for
the
wicked
,
but
where
there
is
some
opposition
exprest
,
or
signified
,
betwixt
them
,
and
the
godly
.
I
pray
not
for
the
world
,
but
for
them
that
thou
hast
giuen
mee
out
of
the
world
.
Who
sees
not
,
that
in
this
sentence
,
the
world
,
or
wicked
are
opposed
to
the
godly
,
whome
the
Lord
hath
chosen
out
of
the
world
?
And
yet
euen
in
this
,
and
the
like
examples
,
we
may
very
well
,
by
the
world
,
vnderstand
men
in
generall
.
The
worlde
cannot
hate
you
,
but
mee
it
doth
hate
.
What
is
that
else
,
but
as
if
our
Lord
should
haue
sayde
,
men
cannot
hate
you
,
but
they
hate
me
?
It
is
true
indeede
,
that
the
reason
of
this
hatred
is
the
wickednesse
of
men
;
but
this
wickednesse
is
so
generall
,
that
it
may
truly
be
affirmed
of
the
world
,
in
such
generall
tearmes
.
The
fore
although
some
few
,
whose
hearts
it
pleased
God
extraordinarily
to
inlighten
,
and
incline
,
did
confesse
him
to
bee
the
Messiah
:
yet
generally
,
the
world
did
not
know
him
,
as
Saint
Iohn
,
not
without
cause
,
complaynes
.
For
to
whome
may
it
not
worthily
seeme
strange
;
that
a
personage
of
such
worth
,
&
excellency
,
should
make
himselfe
knowne
to
men
,
in
such
a
wonderfull
sort
,
and
yet
not
bee
acknowledged
to
bee
such
an
one
,
as
apparantly
he
was
?
The
fame
of
his
doctrine
spred
it selfe
abroade
in
all
places
;
in
so
much
,
that
it
was
knowne
in
Rome
.
The
light
of
his
glorious
miracles
,
shone
farre
and
neere
to
all
the
Countries
,
that
bordered
vpon
Iewrie
,
or
had
any
ordinarie
traffick
with
the
Iewes
in
those
parts
.
Paul
,
and
Barnabas
,
hauing
wrought
a
miracle
vpon
a
poore
Cripple
at
Listra
,
the
people
lifted
vp
their
voyces
,
saying
in
the
Lycaonian
tongue
,
Gods
are
come
downe
to
vs
,
in
the
likenesse
of
men
.
Yea
this
opinion
rested
not
among
the
common
sort
,
but
stretched
to
the
wise
,
and
learned
;
in
so
much
,
that
Iupiters
Priest
,
brought
Bulles
with
Garlands
,
and
would
haue
sacrificed
with
the
people
.
Behold
I
pray
you
,
what
effect
one
miracle
was
able
to
worke
in
the
hearts
of
so
great
a
multitude
.
The
workers
of
it
were
taken
for
Gods
;
and
those
none
of
the
meanest
;
They
called
Barnabas
,
Iupiter
:
The
blind
receiued
sight
,
the
halt
were
made
able
to
goe
,
the
lepers
were
cleansed
,
the
deafe
had
their
hearing
,
the
dead
were
raysed
vp
.
Neither
were
these
things
done
once
onely
,
but
often
,
and
ordinarily
.
Some
,
that
were
borne
blinde
,
had
eyes
,
and
sight
giuen
them
,
when
I
appeale
now
to
the
iudgement
of
all
indifferent
men
.
What
could
the
world
imagine
,
in
this
case
?
To
deme
,
that
such
miracles
were
wrought
,
it
was
absurd
,
and
senselesse
.
Their
owne
eyes
refuted
them
.
Should
they
haue
excepted
against
the
trueth
of
that
,
which
seemed
to
bee
done
?
Triall
by
sense
would
haue
conuinced
them
.
Perhappes
,
they
might
ascribe
them
to
naturall
causes
.
All
reason
,
Physicke
,
and
Phylosophy
disclayme
that
power
.
Must
wee
not
of
necessitie
confesse
(
vnlesse
we
will
bee
altogether
shamelesse
)
that
none
but
God
,
was
able
to
doe
such
wonders
?
was
it
possible
then
,
hee
should
not
bee
knowne
?
I
see
,
wee
are
all
readie
to
inueigh
against
their
blindnesse
,
if
they
could
not
;
their
peruersnesse
,
if
they
would
not
knowe
him
.
And
I
confesse
,
they
deserue
to
bee
infamous
for
it
,
to
all
posteritie
.
But
it
is
more
honour
to
rescue
a
friende
,
then
to
kill
an
enemie
:
More
wisedome
to
looke
,
that
there
bee
nothing
in
our selues
worthy
or
such
iust
blame
,
then
to
reprooue
the
faults
of
othe●
men
.
It
was
the
sinne
and
shame
of
those
times
,
that
the
Messiah
,
liuing
in
that
sort
amongst
men
,
was
acknowledged
,
by
fewe
or
none
of
them
.
Are
men
in
these
dayes
excusable
?
you
will
say
I.
They
are
perswaded
,
that
Iesus
is
indeede
the
Sauiour
of
the
world
.
Whence
aryseth
this
perswasion
?
It
is
rather
suckt
in
with
our
nurses
milke
,
then
receiued
by
the
instruction
of
our
teachers
.
Wee
hould
it
,
because
it
is
commonly
beleeued
,
not
because
it
is
certainely
true
.
Wee
heare
not
of
any
other
meanes
;
and
therefore
wee
are
content
to
accept
of
these
.
They
are
not
chosen
by
vs
,
vppon
our
owne
iudgement
,
but
taken
vpon
common
credite
.
We
follow
the
tyde
,
and
streame
of
the
flood
,
being
readie
to
turne
with
the
water
,
whensoeuer
it
shall
ebbe
.
I
would
to
God
olde
experience
,
did
not
cause
new
doubt
.
It
is
an
imputation
that
lyes
vpon
our
Nation
generally
,
as
the
writers
of
histories
record
,
that
we
conquer
easily
,
and
loose
as
easily
;
wee
get
many
Townes
,
and
Forts
,
yea
sometimes
Kingdomes
,
but
wee
hold
them
not
long
.
God
forbid
it
should
bee
so
in
religion
.
Our
acknowledging
of
the
truth
is
not
so
commendable
,
or
blessed
,
as
our
deniall
would
bee
shamefull
,
and
cursed
.
But
I
must
remember
not
so
much
to
what
purpose
I
speake
,
as
what
our
Euangelist
directes
mee
to
speake
:
yet
I
could
not
but
touch
here
by
the
way
,
though
I
bee
bound
for
another
place
.
Let
it
bee
my
fault
,
so
it
bee
your
benefitte
.
I
come
now
to
the
amplification
of
the
worlds
vnkindnesse
,
and
ignorance
,
that
it
was
made
by
our
Lord
and
yet
would
not
know
him
.
Wherein
(
ere
we
meddle
with
the
matter
,
that
is
principally
intended
)
wee
must
cleere
this
doubt
,
for
the
better
vnderstanding
of
●he
text
,
How
the
creation
of
the
world
can
bee
applied
to
argue
the
sinne
of
men
,
in
not
acknowledging
Ieus
Christ
for
the
Messiah
.
This
scruple
hath
made
diuers
writers
expound
this
whole
verse
,
of
the
naturall
knowledge
,
which
is
to
bee
had
,
by
the
consideration
of
the
Creatures
.
But
there
is
no
reason
,
to
leaue
●o
many
good
proofes
,
as
drawe
vs
the
other
way
,
to
follow
this
one
likelyhood
,
in
so
vncertaine
a
path
;
I
might
say
,
so
straying
from
the
truth
,
which
is
here
propounded
to
all
men
.
For
out
of
question
(
as
it
hath
beene
shewed
)
the
world
cannot
iustly
bee
condemned
,
for
not
knowing
GOD
(
because
indeede
they
did
knowe
him
in
the
creatures
)
or
for
ignoraunce
of
the
Messiah
by
those
meanes
,
which
were
neuer
able
,
nor
intended
to
giue
knowledge
of
him
.
Therefore
it
is
agreeable
to
reason
,
and
diuinitie
,
rather
to
seeke
,
how
wee
may
aunswere
this
doubt
;
then
,
because
of
it
,
to
forsake
a
manifest
truth
in
exposition
.
First
them
,
wee
say
,
Saint
Iohn
condemnes
the
world
of
ignorance
,
and
vnkindnesse
,
that
they
acknowledged
not
our
Sauiour
liuing
amongst
them
,
&
conuersing
with
them
,
though
hee
were
indeede
the
verie
maker
of
them
,
and
author
of
their
being
.
But
you
will
aske
me
how
they
should
discerne
any
such
matter
,
by
his
carriage
,
and
behauiour
in
the
world
.
Therefore
I
aunswere
secondly
to
that
point
,
wherein
the
whole
cause
of
doubting
lyes
;
that
the
miracles
,
which
our
Sauiour
wrought
,
from
time
to
time
,
in
the
sight
of
all
the
world
,
were
euident
proofes
,
that
hee
could
bee
no
other
,
but
the
great
Commaunder
of
heauen
and
earth
.
Did
hee
not
ouer
rule
the
course
of
nature
?
Did
hee
not
giue
sight
,
hearing
,
health
,
and
life
,
by
his
bare
worde
?
Damsell
,
I
say
vnto
thee
arise
;
and
straight
way
the
mayden
,
that
was
dead
,
arose
,
and
walked
;
Hee
cried
with
a
loud
voyce
to
Lazarus
,
Come
forth
.
Not
as
if
hee
could
God
sayd
,
let
there
be
light
,
and
there
was
light
.
Young
man
(
sayeth
Christ
)
I
say
vnto
thee
arise
,
and
hee
that
was
dead
sate
vp
,
and
began
to
speake
.
Might
not
these
courses
haue
taught
,
and
assured
the
world
,
that
hee
,
whom
they
sawe
,
and
heard
commanding
death
it self
,
and
doing
whatsoeuer
it
pleased
him
by
his
word
,
was
the
same
,
by
whome
all
things
were
created
?
Consider
then
the
slouthfull
carelesnesse
,
or
the
wonderfull
blindnesse
of
the
worlde
,
that
knewe
not
him
that
had
made
them
.
Why
should
they
be
so
carried
away
with
the
vaine
pleasures
,
or
toylesome
businesse
of
this
life
,
as
not
to
bestowe
some
little
time
,
in
the
consideration
of
so
straunge
,
and
admirable
a
personage
?
Say
,
they
might
bee
this
day
,
extraordinarily
imployed
in
their
worldly
affayres
,
that
they
could
not
haue
a
minutes
leasure
,
to
bethinke
themselues
of
the
wonders
wrought
by
him
:
They
sawe
the
like
againe
next
day
,
day
after
day
,
for
the
space
of
three
yeares
together
,
and
vpwardes
.
It
was
hard
,
if
in
so
long
a
time
,
they
could
not
steale
one
hower
or
two
to
aduise
with
themselues
,
and
their
friendes
,
of
so
extraordinarie
a
matter
.
Well
,
let
vs
yeeld
so
much
to
their
manifolde
occasions
,
in
their
ordinary
imployments
.
What
will
they
aunswere
for
themselues
,
concerning
those
miracles
,
which
our
Sauiour
wrought
,
vpon
their
Sabbaths
?
Will
they
saye
,
they
had
no
leasure
from
their
businesse
,
on
those
dayes
?
For
very
shame
,
they
dare
not
.
Were
they
not
priuie
to
●hem
?
They
were
done
in
their
open
Synagogues
oftentimes
.
But
I
knowe
not
how
I
am
slipt
,
ere
I
was
aware
,
into
that
,
which
particularly
concernes
the
Iewes
,
with
whom
I
must
deale
in
the
next
verse
;
to
which
I
now
come
.
Hee
came
to
his
owne
;
and
his
owne
receiued
him
not
.
Kindnesse
offered
,
requited
with
vnkindnesse
.
Both
so
great
,
that
the
holy
Ghost
,
hauing
spoken
of
them
in
generall
,
in
the
very
last
verse
,
repeates
them
heere
in
particular
,
and
that
with
speciall
amplification
.
Hee
had
sayde
before
,
Hee
was
in
the
world
.
Therefore
hee
might
haue
beene
knowne
of
men
.
He
addes
now
;
Hee
came
to
his
owne
.
Therefore
hee
should
haue
beene
intertained
.
But
the
world
knewe
him
not
.
He
was
a
straunger
to
them
,
who
lookt
not
for
any
such
guest
.
His
owne
could
not
plead
such
ignorance
.
They
had
heard
of
him
,
they
longed
for
him
.
For
all
this
,
They
receiued
him
not
.
Is
it
credible
?
Is
it
possible
?
It
is
too
true
.
Hee
had
very
meane
,
or
rather
very
bad
intertainement
at
their
hands
.
Wee
may
not
passe
ouer
the
matter
so
sleightly
.
Let
vs
see
the
particulars
:
First
,
his
comming
to
his
owne
;
then
his
reiecting
by
his
owne
.
For
the
cleerer
interpretation
of
the
text
,
wee
must
examine
what
is
meant
by
His
owne
;
because
the
vnderstanding
of
that
concernes
both
partes
of
the
verse
.
That
being
knowne
,
in
the
former
parte
,
wee
must
consider
his
comming
;
in
the
later
,
his
reiecting
.
Hee
came
to
his
owne
.
Our
Rhemists
,
who
account
To
his
owne
,
but
must
needes
haue
a
farther
tricke
,
Into
his
owne
.
By
which
translation
,
first
,
they
must
,
of
necessitie
,
vnderstand
the
place
,
to
which
he
came
,
or
else
they
speake
but
ill
fauoured
English
.
For
no
man
,
that
knowes
what
belonges
to
our
Language
,
will
say
Into
,
if
hee
spake
of
persons
,
but
to
them
;
vnlesse
hee
meane
to
signifie
such
a
comming
,
as
is
spirituall
,
into
the
hearts
of
men
,
or
into
the
midst
of
a
multitude
;
neither
of
which
,
in
this
place
canne
bee
intended
by
the
Euangelist
.
Secondly
,
though
the
place
bee
signified
;
yet
may
our
translation
very
well
bee
allowed
.
I
appeale
in
this
case
as
to
all
men
,
that
canne
speake
English
;
so
to
these
Rhemists
,
who
translate
so
in
other
places
.
From
that
hower
(
say
they
)
the
Disciple
tooke
her
to
his
owne
.
for
into
;
and
more
reason
,
because
the
speech
is
of
Saint
Iohns
receiuing
the
Virgin
Marie
into
his
house
:
yet
they
translate
,
as
we
do
here
,
to
his
owne
.
The
like
example
wee
haue
else
where
They
returned
vnto
their
owne
.
The
Disciples
at
Tyre
,
hauing
To
,
or
vnto
,
which
are
all
one
,
but
not
into
:
Therefore
there
was
(
in
their
iudgement
)
no
necessitie
of
reiecting
our
Translation
in
this
text
,
and
forging
a
new
.
But
let
the
Translation
passe
:
the
sense
of
the
wordes
is
more
worth
our
labour
.
The
Originall
Greeke
,
and
the
vulgar
Latine
make
difference
betwixt
the
wordes
,
His
owne
,
in
the
former
,
and
the
same
in
the
later
part
of
the
verse
.
The
Greeke
keepes
the
same
word
in
both
,
but
alters
the
gender
.
The
If
they
had
added
to
their
,
into
his
owne
,
Countrey
,
or
place
,
or
some
such
worde
to
make
the
Euangelists
meaning
more
plaine
,
I
would
haue
thought
,
they
had
rather
indeauoured
to
bee
vnderstood
,
then
striuen
to
dissent
.
Well
,
let
vs
then
by
his
owne
in
the
former
clause
,
conceiue
,
that
Saint
Iohn
notes
the
place
,
whither
our
Sauiour
came
.
Thus
remaines
a
great
doubt
,
whether
this
place
,
bee
the
worlde
in
generall
,
or
the
Land
of
Iudea
in
particular
.
Not
to
trouble
you
with
any
long
discourse
of
this
point
,
it
seemes
most
likely
to
mee
(
with
reuerence
of
other
mens
iudgement
)
that
the
holy
Ghost
in
this
verse
speakes
particularly
of
the
Iewes
.
Of
the
worlds
ignorance
,
and
carelesnesse
in
not
taking
knowledge
of
so
rare
,
and
extraordinarie
a
personage
,
hee
had
spoken
in
the
former
verse
:
and
amplyfied
their
sin
,
by
nothing
,
that
he
,
whom
they
did
not
know
,
was
their
Creator
;
as
the
miracles
,
he
wrought
in
their
sight
,
manifestly
testified
.
If
this
were
a
fault
in
the
world
(
as
it
was
a
most
greeuous
fault
)
what
was
it
for
the
Iewes
to
refuse
him
?
Should
that
bee
obserued
by
our
Euangelist
,
and
this
past
ouer
without
nothing
?
especially
since
his
whole
story
shewes
,
that
our
Lordes
Hee
came
to
his
owne
:
Comming
to
them
argues
more
,
then
Being
in
the
worlde
.
Ignorance
was
iustly
imputed
to
the
world
.
Not
receiuing
,
is
a
sinne
more
fittely
to
bee
charged
vpon
the
Iewes
.
If
wee
consider
the
wordes
vsed
by
our
Euangelist
,
I
thinke
wee
shall
finde
small
reason
,
to
call
the
worlde
Christs
owne
.
For
although
it
bee
true
,
that
the
earth
is
the
Lords
,
&c.
and
that
our
Sauiour
was
the
maker
of
it
,
and
the
whole
worlde
;
yet
who
euer
obserued
that
the
world
was
so
appropriated
to
GOD
,
or
to
the
second
person
in
Trinitie
?
The
possession
,
that
God
promised
to
giue
him
,
is
not
in
regard
of
Creation
;
but
His
owne
?
and
as
some
His
owne
proper
?
But
if
wee
apply
it
to
the
Iewes
,
euery
man
knowes
,
that
,
whereas
all
the
worlde
was
GODS
by
His
owne
,
his
particular
place
of
habitation
and
his
Rendez-vous
,
as
it
were
,
is
signified
.
This
the
Lord
had
in
Iudea
;
and
therefore
I
may
safely
conclude
,
that
this
verse
is
particularly
to
bee
interpreted
of
the
Iewes
.
But
the
time
is
past
:
that
which
remaines
,
the
next
time
of
this
exercise
,
if
it
please
God
.
To
whom
,
&c.
THE
EIGHTTH
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
11.
Hee
came
to
his
owne
,
and
his
owne
receiued
h●
not
&c.
THere
is
(
ordinarily
)
in
all
men
,
a
speciall
affection
to
their
Country
,
&
Country-men
,
where
they
were
bred
,
&
among
whom
they
were
brought
vp
:
Either
because
it
proceeds
from
nature
,
who
takes
her
aduantage
at
the
first
,
and
settles
her selfe
in
our
hearts
,
while
there
is
no
resistance
;
or
for
that
it
pleaseth
God
,
that
(
according
to
true
reason
)
we
should
think
our selues
most
bound
to
them
of
whom
we
receiued
most
helpe
,
when
wee
were
least
able
to
helpe
our selues
.
From
hence
it
comes
,
that
there
is
a
mutuall
loue
betwixt
them
,
that
are
of
the
same
nation
:
So
that
generally
an
English
man
affects
an
Englishman
;
so
a
Scot
,
a
Spaniard
,
a
French
man
,
euery
one
his
owne
Country-men
,
more
then
any
stranger
whatsoeuer
.
Yea
,
the
honour
that
any
one
getts
,
for
vertue
,
learning
,
wisedome
,
or
valour
,
redounds
to
the
whole
nation
;
insomuch
that
euery
particular
man
almost
thinkes
himselfe
interessed
therein
.
Can
it
choose
then
,
but
bee
exceeding
strange
to
all
men
,
that
our
Lord
should
haue
so
meane
intertainement
in
his
owne
Country
?
Was
it
not
a
matter
of
greate
honour
to
the
Iewes
,
that
one
of
their
nation
should
bee
able
to
doe
such
admirable
things
?
They
bragd
exceedingly
of
the
Prophets
,
that
had
liued
,
from
time
,
to
time
amongst
them
.
What
were
all
they
,
to
this
one
?
And
yet
hee
came
to
his
owne
,
and
his
owne
receiued
him
not
.
Neither
came
hee
,
as
an
ordinary
man
,
that
the
refusall
of
him
should
be
no
more
,
but
a
matter
of
vnkindnesse
,
by
neglecting
the
common
bonde
of
Country-ship
:
but
this
comming
to
his
owne
,
is
of
more
importance
.
For
,
by
His
owne
,
as
I
shewed
in
my
last
exercise
,
the
place
,
or
Country
,
to
which
he
came
,
is
signified
.
And
not
that
only
,
as
if
he
had
no
farder
right
to
it
,
then
the
title
,
that
euery
man
hath
to
the
place
of
his
birth
,
and
education
;
but
by
those
wordes
his
owne
,
we
vnderstand
an
especiall
interest
,
that
he
had
in
that
Country
.
To
which
he
came
not
as
a
stranger
to
see
,
and
to
bee
seene
;
nor
as
an
heire
,
to
a
Lordship
,
of
whome
the
tenants
had
neuer
heard
any
thing
;
but
as
one
,
that
was
famously
knowne
to
be
rightfull
honour
,
and
had
long
before
appointed
,
&
was
lookt
for
daily
,
to
take
possession
.
Shall
we
looke
into
old
Deeds
,
&
euidences
,
yea
better
then
Deeds
,
&
euidences
,
auncient
records
,
kept
most
carefully
,
and
faithfully
in
the
highest
court
of
Roules
,
where
the
holy
Ghost
himselfe
is
master
of
the
office
;
&
all
the
Clarks
not
only
sworne
,
but
certainely
knowne
to
be
void
of
ignorance
,
&
free
from
alcorruptiō
?
I
will
not
meddle
with
the
Originall
Graunte
Blessed
bee
the
Lord
God
of
Sem.
But
of
Sem
came
diuers
not
only
families
,
but
Nations
;
The
Assyrians
,
Persians
,
Lydians
,
Aramites
or
Syrians
,
and
Hebrewes
.
Which
of
these
hath
speciall
interest
to
the
promise
?
The
Hebrewes
,
by
Abraham
;
to
whome
the
promise
was
directly
made
,
that
in
him
all
the
Families
of
the
earth
should
bee
blessed
.
Abraham
;
also
had
many
Children
,
of
whome
Ismaell
thy
seede
bee
called
.
But
wee
are
not
yet
certaine
,
the
eldest
should
serue
the
younger
;
And
accordingly
it
came
to
passe
;
The
birthright
,
and
the
blessing
being
conuayed
Thou
Bethelem
Ephrata
art
little
,
to
bee
among
the
thousands
of
Iudah
:
yet
out
of
three
.
shall
he
come
forth
to
me
,
that
shall
bee
the
ruler
in
Israell
.
Of
him
all
the
Prophets
beare
witnes
,
To
him
all
the
shadowes
,
washings
,
and
sacrifices
of
Saluation
is
of
the
Iewes
,
saith
our
Sauiour
.
I
am
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israell
;
in
comparison
of
whome
,
the
Gentiles
were
as
dogges
.
Doth
not
the
Euangelist
then
truly
say
,
that
our
Lorde
came
to
his
owne
,
when
he
came
into
that
part
of
the
world
,
which
he
had
before
prepared
for
his
comming
;
whether
hee
had
sent
his
Heralds
to
proclaime
the
time
of
his
comming
;
as
it
appeares
in
Daniell
:
where
the
place
Herod
,
and
all
Ierusalem
might
bee
informed
,
that
hee
was
come
;
shewing
himselfe
by
the
space
of
three
yeeres
,
and
an
halfe
,
to
al
his
country-men
in
those
partes
,
with
such
a
grace
,
and
autority
in
his
teaching
,
that
the
Pharises
His
owne
receiued
him
not
,
Perhaps
not
with
such
signes
of
ioy
,
shewes
of
triumph
,
and
significations
of
obedience
,
and
subiection
,
as
in
such
a
case
it
was
fit
,
&
necessary
,
they
should
haue
done
.
There
might
haue
bin
some
excuse
for
them
,
if
they
had
fayld
in
the
manner
of
his
intertainement
only
.
They
were
vnder
the
Romans
gouernment
,
and
durst
not
be
knowne
of
any
other
King
they
lookt
for
,
till
they
might
see
him
in
the
field
with
banners
displayed
,
professing
himselfe
to
bee
in
armes
,
for
their
deliuerance
.
But
they
would
not
at
all
receiue
him
.
This
behauiour
cuts
off
al
excuse
,
and
laies
them
open
to
a
iust
imputation
of
rebellion
.
But
heere
wee
must
first
call
to
minde
,
that
by
His
owne
,
not
the
place
,
as
in
the
former
part
of
the
verse
,
but
the
persons
,
to
whome
he
came
,
are
signified
.
Secondly
,
let
vs
,
in
a
word
,
or
two
,
consider
their
refusall
of
him
;
What
is
meant
by
not
receiuing
him
:
why
the
holy
Ghost
vseth
this
word
of
the
Iewes
,
whereas
he
had
said
no
more
of
the
world
in
generall
,
but
that
they
knewe
him
not
.
The
Iewes
receiued
him
not
.
Did
they
not
receiue
him
?
They
flockt
after
him
,
in
multitudes
;
they
came
to
him
far
,
&
neere
,
to
be
cured
by
him
,
of
al
kind
of
diseases
:
they
acknowledg'd
the
power
of
God
in
his
miracles
;
yea
so
highly
did
they
esteem
of
him
,
and
so
greatly
affect
him
,
Iohn
Baptist
(
as
our
Euangelist
hath
taught
vs
)
was
sent
to
beare
witnesse
of
the
light
,
that
all
by
him
might
beleeue
.
Was
he
receiued
by
the
Iewes
,
or
no
?
If
you
looke
to
his
outward
entertainement
,
you
shall
find
,
that
hee
had
all
the
kindnesse
shewed
him
,
that
hee
woulde
admitt
of
,
and
might
haue
had
much
more
,
but
that
he
continually
refused
it
.
Neither
was
this
from
the
teeth
outward
,
in
shewe
without
substance
,
but
from
the
very
affection
of
their
heartes
,
which
were
sette
on
him
,
so
that
hee
might
haue
ledde
them
like
children
,
whithersoeuer
hee
woulde
.
But
what
say
you
to
the
ground
of
his
message
,
the
ende
of
his
embassage
from
God
to
them
?
Did
they
receiue
him
or
no
?
Did
they
beleeue
,
by
meanes
of
him
?
If
they
did
not
;
howsoeuer
they
accounted
of
his
person
,
they
receiued
him
not
.
For
the
receiuing
of
him
,
was
the
entertaining
of
his
message
,
that
hee
brought
,
by
beleeuing
that
Christ
was
the
light
,
and
resting
vpon
him
to
bee
inlightned
.
It
is
not
hard
now
to
vnderstand
,
what
is
meant
,
in
this
place
,
by
not
receiuing
.
And
if
it
were
;
the
Euangelist
makes
it
plaine
,
and
easie
in
the
next
verse
;
where
receiue
Christ
,
with
which
fault
the
Iewes
heere
are
charged
,
is
,
not
to
beleeue
in
him
.
What
that
is
,
I
haue
already
shewed
in
parte
,
and
must
handle
it
againe
,
when
I
come
to
the
expounding
of
those
wordes
.
In
the
meane
while
,
lette
vs
holde
this
for
a
certaine
truth
,
that
to
receiue
Christ
,
is
to
beleeue
in
his
name
,
and
that
the
Iewes
are
challenged
for
not
beleeuing
therein
.
The
world
was
accused
of
ignorance
,
by
our
Euangelist
.
The
worldknewe
him
not
.
The
Iewes
,
his
owne
people
,
haue
a
farder
matter
layed
to
their
charge
,
that
They
beleeued
not
in
his
name
:
whence
ariseth
this
difference
?
Was
it
enough
for
the
worlde
to
haue
knowne
him
?
Were
the
Iewes
free
from
ignorance
of
him
?
Neither
of
both
.
For
they
only
haue
the
prerogatiue
to
bee
the
sonnes
of
GOD
,
that
beleeue
in
his
name
.
The
Deuills
knewe
him
to
bee
the
holy
one
of
GOD
;
yea
,
the
Sonne
of
GOD
,
and
made
open
profession
of
that
their
knowledge
:
as
Saint
Iames
also
They
beleeue
,
and
tremble
,
to
their
farder
condemnation
.
And
for
the
Iewes
,
the
Apostle
Peter
giues
this
testimony
of
them
,
That
,
Hee
knewe
,
their
betraying
,
and
denying
of
Iesus
in
the
presence
of
Pilat
,
their
preferring
a
murderer
before
him
,
and
their
killing
of
the
LORD
of
life
,
proceeded
from
ignorance
both
in
the
common
sorte
,
and
in
their
gouernours
.
Then
it
coulde
not
haue
auayled
the
Gentiles
to
haue
knowne
him
,
without
they
had
also
beleeued
in
him
;
and
the
Iewes
not
beleeuing
,
was
of
ignorance
.
Yet
of
the
former
the
Euangelist
saith
,
They
knewe
him
not
:
of
the
later
,
They
beleeued
not
in
his
name
.
In
both
,
hee
speakes
most
wisely
,
and
fitly
.
The
very
first
steppe
to
belieuing
in
Christ
,
is
the
acknowledging
of
him
to
be
sent
from
God
.
Of
this
,
his
many
,
and
glorious
miracles
gaue
so
manifest
,
and
certaine
proofe
,
that
the
mouths
of
children
were
filled
with
his
prayses
;
Hosanna
to
the
Sonne
of
Dauid
.
Therefore
if
the
world
would
not
take
knowledge
of
our
Sauiour
,
what
excuse
remaines
there
for
them
?
How
can
they
bee
charged
with
any
lesse
?
How
could
they
be
ignorant
of
so
much
?
Now
the
Iews
were
faulty
in
an
higher
degree
.
They
knewe
of
olde
,
that
there
was
a
deliuerer
to
come
;
that
the
time
appointed
for
his
commong
was
expired
:
they
heard
euery
day
the
Sermons
of
●
.
Baptist
,
who
assured
them
,
that
the
kingdome
of
God
was
at
hand
;
that
hee
,
whom
they
,
and
their
Fathers
had
so
many
yeeres
lookt
for
,
and
longed
for
,
was
in
the
midst
of
them
:
and
that
nothing
might
be
wanting
to
their
full
instruction
,
hee
pointed
out
the
person
with
his
finger
;
This
is
he
,
Behold
the
lambe
of
God
.
But
what
belongd
to
the
matter
,
that
they
might
haue
benefit
by
this
deliuerer
?
I
see
the
man
,
I
heare
great
commendation
of
him
,
I
find
my selfe
wel
●ffected
to
him
;
but
what
is
all
this
,
if
I
know
not
how
to
make
vse
of
him
,
of
his
power
,
and
skill
,
to
mine
own
helpe
?
It
is
all
one
,
as
if
I
had
a
boxe
of
most
precious
oyntment
in
my
hand
,
which
I
knew
to
bee
very
soueraigne
,
but
vnderstood
not
how
it
is
to
be
applyed
.
To
shut
out
this
excuse
,
remember
what
Iohn
Baptists
office
was
.
He
was
sent
to
beare
witnes
of
the
light
,
that
all
men
through
him
might
beleeue
.
Cal
to
minde
how
faithfully
Iohn
verily
baptized
with
the
baptisme
of
repentance
,
saying
vnto
the
people
,
that
they
should
beleeue
in
him
,
which
should
come
after
him
,
that
is
in
Iesus
Christ
.
This
being
the
estate
of
matters
among
the
Iewes
,
while
our
Lorde
was
here
vpon
the
earth
,
were
they
not
iustly
to
be
blam'd
,
for
not
beleeuing
?
Or
could
they
plead
ignorance
,
for
excuse
?
It
is
true
indeed
,
that
they
knewe
him
not
to
bee
the
Lorde
of
life
.
But
this
ignorance
proceeded
of
wilfulnesse
,
and
preiudice
.
What
can
they
say
for
themselues
?
Did
they
not
knowe
,
such
an
one
was
to
come
?
They
had
it
continually
in
their
mouths
;
it
was
the
hope
of
their
life
,
the
ioy
of
their
heart
,
the
glory
of
their
nation
,
whereof
they
were
not
a
little
proude
.
But
they
knewe
not
,
that
this
was
hee
.
But
they
might
haue
done
:
nay
,
they
could
not
haue
chosen
but
haue
knowne
,
if
they
had
not
wilfully
shutte
their
eies
against
the
light
of
his
miracles
,
and
stopt
their
eares
against
Iohns
testimony
of
him
.
Therefore
doth
our
Euangelist
,
worthily
charge
them
with
not
beleeuing
in
his
name
,
whom
Iohn
testified
and
his
owne
works
declared
to
be
the
Sauiour
,
that
was
promised
to
Israell
.
This
then
is
the
point
,
that
the
Euangelist
offers
to
our
consideration
in
these
wordes
;
that
the
Iewes
,
beeing
the
peculiar
people
of
GOD
,
to
whome
the
Redemption
,
that
was
to
bee
wrought
by
the
Messiah
,
first
and
principally
appertained
,
refused
to
accept
him
for
their
Sauiour
:
It
were
infinite
almost
,
I
will
not
say
to
set
out
,
but
to
set
downe
the
seuerall
iniuries
,
they
did
him
,
the
indignities
they
offered
him
,
through
the
whole
course
of
his
life
,
and
ministerie
amongst
them
.
His
daily
working
of
miracles
was
imputed
to
vaine
glorie
,
as
if
hee
sought
by
them
to
make
himselfe
famous
in
the
eies
of
the
world
.
This
vile
conceite
,
his
owne
kinsmen
had
of
him
.
Depart
hence
(
say
they
)
and
goe
into
Iudea
,
that
thy
Disciples
may
see
the
workes
,
that
thou
doest
.
For
there
is
no
man
,
that
doth
any
thing
secretly
,
and
he
himselfe
seeketh
to
bee
famous
.
If
thou
doe
these
things
,
shew
thy selfe
to
the
world
.
Yea
,
that
diuine
power
,
by
which
hee
cast
out
Diuels
,
was
maliciously
,
absurdly
,
and
impiously
Behold
a
man
,
which
is
a
glutton
,
and
a
drinker
of
Wine
,
a
friend
of
Publicans
,
and
sinners
.
What
should
I
speake
of
the
monstrous
blasphemies
,
they
often
vttered
against
him
?
That
,
Hee
was
a
Samaritan
,
that
hee
had
a
Diuell
.
Yea
they
Say
wee
not
well
(
I
quake
to
repeat
it
)
that
thou
art
a
Samaritan
,
and
hast
a
Diuell
?
And
least
any
thing
should
bee
wanting
to
the
height
of
all
impretie
,
they
adde
by
and
by
after
,
Now
know
we
that
thou
hast
a
Diuell
.
The
Diuell
himselfe
his
profest
enemie
,
that
confest
he
knew
him
to
be
the
Son
of
God
.
His
owne
people
,
for
whose
sake
he
came
into
the
world
knew
that
hee
had
a
Diuell
.
What
should
I
say
,
or
imagine
?
Whence
should
so
de●estable
,
&
damnable
a
speech
proceed
?
Are
men
?
Are
the
Iewes
?
Are
Christs
owne
people
,
worse
then
the
Diuell
?
But
I
will
not
presse
these
things
too
farre
,
because
they
are
a
degree
beyond
the
not
receiuing
of
him
,
whereof
the
Text
speakes
.
If
they
had
behaued
themselues
toward
him
in
generall
,
as
kindely
,
and
dutifully
as
some
in
particular
,
did
now
and
then
,
vpon
occasion
,
all
had
bin
nothing
,
as
long
as
they
receiued
him
not
by
beleeuing
in
his
name
.
Saul
woulde
haue
offered
sacrifice
to
God
(
I
take
it
at
the
best
)
of
the
fattest
,
and
fairest
of
the
Amalakites
cattell
.
But
obedience
is
better
then
sacrifice
.
He
should
haue
hearkened
What
shall
wee
giue
the
Lord
?
say
the
people
.
Thousands
of
Rammes
?
ten
thousand
riuers
of
Oyle
?
The
first
borne
,
the
first
fruit
of
our
bodies
?
Doe
iustly
,
(
saith
the
Loue
mercie
.
So
much
doth
it
concerne
a
man
to
humble
himselfe
to
the
will
of
God
.
But
this
beleeuing
was
a
matter
of
very
great
importance
;
because
vpon
it
depended
all
hope
of
deliuerance
,
by
the
Messiah
.
All
disobedience
,
and
sinne
,
is
liable
to
damnation
,
but
yet
there
is
possibilitie
of
forgiueness
,
though
the
transgression
bee
exceeding
great
.
Onely
this
one
sinne
,
of
not
beleeuing
,
makes
a
man
vtterly
vncapable
of
any
But
this
will
the
better
appeare
,
when
wee
vnderstand
more
fully
,
what
it
is
to
beleeue
in
Christ
.
In
the
meane
while
,
I
will
onely
put
you
in
minde
,
to
consider
a
little
with
your selues
of
this
matter
.
I
am
out
of
doubt
,
euery
one
of
vs
condemnes
the
Iewes
;
and
not
withou●
cause
:
Let
vs
take
heede
that
we
giue
not
an
heauy
sentence
against
our
owne
selues
thereby
.
We
haue
offer
of
saluation
,
by
the
same
meanes
:
wee
doe
,
or
may
know
more
,
then
they
could
,
of
the
particulars
thereto
belonging
;
and
namely
of
that
,
which
is
required
on
our
part
,
to
beleeue
in
his
name
.
It
is
not
our
assenting
to
the
truth
of
the
doctrine
in
generall
;
our
particular
knowledge
o●
the
course
of
mans
redemption
;
our
magnifying
the
ministers
of
the
Gospell
,
as
the
Iewes
did
Iohn
Baptist
;
our
mislike
,
&
detestation
of
Popery
;
that
can
be
sufficient
to
the
sauing
of
our
soules
.
I
grát
,
we
go
beyond
the
Iews
in
acknowledging
thus
much
,
&
in
approuing
of
it
.
But
there
is
more
required
to
the
pardon
of
our
sins
,
&
obtaining
a
right
to
heauen
.
We
must
beleeue
in
the
name
of
Chr:
if
we
do
not
,
it
shall
profit
vs
little
,
that
we
know
so
much
.
The
seruant
that
knoweth
his
maisters
will
,
&
doth
it
not
,
shal
be
beaten
with
many
stripes
.
What
haue
we
but
a
bare
knowledge
of
the
Gospel
?
Yes
,
you
wil
say
,
we
beleeue
too
.
Do
we
indeed
beleeue
,
that
there
is
no
life
,
nor
saluation
,
but
by
faith
in
Christ
?
and
yet
beleeue
not
in
him
,
that
we
may
be
partakers
of
them
?
What
?
Doe
we
not
care
,
whether
we
be
saued
or
no
?
It
is
impossible
we
should
be
so
desperate
:
Questionless
howsoeuer
we
deceiueour
selues
,
we
do
not
so
much
as
giue
credit
to
the
truth
of
the
Gospell
.
But
of
this
too
much
;
beeing
not
intended
by
the
Euangelist
.
It
followeth
,
But
to
as
many
as
receiued
him
,
to
them
he
gaue
Prerogatiue
,
&c.
Great
was
the
Iewes
vnkindness
,
that
reiected
our
Sauiour
Christ
,
when
hee
offered
himselfe
so
friendly
to
them
,
for
the
procuring
of
their
saluation
.
Hee
came
to
his
owne
,
and
his
owne
receiued
him
not
.
Was
he
therefore
vtterly
refused
by
all
?
Our
Euangelist
in
these
verses
implyes
the
contrarie
:
shewing
what
priuiledge
they
got
,
who
receiued
,
and
entertained
him
by
faith
.
They
became
the
sonnes
of
God
,
by
beleeuing
in
his
name
.
Being
borne
not
of
bloud
,
&c.
but
of
God
.
So
that
the
former
of
these
two
verses
sets
downe
the
estate
of
them
,
that
receiued
him
,
that
they
were
the
sonnes
of
God
.
The
later
sets
forth
the
point
more
at
large
,
declaring
their
birth
to
bee
of
God
.
In
the
handling
of
them
,
I
will
keepe
mine
ordinarie
course
;
First
to
speake
of
the
wordes
,
as
neede
requires
:
then
to
deliuer
the
Euangelists
meaning
.
Concerning
the
wordes
,
I
am
in
the
first
place
,
to
examine
the
translation
of
some
of
them
:
Secondly
to
search
out
their
signification
.
The
translation
,
that
affords
some
cause
of
doubt
,
is
of
two
words
in
the
middle
of
the
verse
,
Prerogatiue
,
and
to
bee
.
Not
Prerogatiue
,
say
our
Rhemists
,
but
Power
;
not
to
bee
,
but
to
bee
made
:
and
vpon
these
wordes
so
interpreted
,
they
build
the
Doctrine
of
free
will
.
Besides
these
two
,
there
are
also
two
oother
wordes
,
which
are
somewhat
doubtfull
for
their
significations
,
in
the
later
part
of
the
verse
.
What
it
is
To
beleeue
in
;
what
is
meant
by
his
name
.
For
the
better
conceiuing
of
the
Euangelists
meaning
,
I
will
first
inquire
,
how
these
verses
depend
vpon
the
former
:
Secondly
,
what
it
is
,
that
Saint
Iohn
would
teach
vs
by
them
.
Of
translations
a
man
may
say
,
as
of
potions
:
that
if
they
bee
not
carefully
,
and
faithfully
prepared
,
they
may
kill
,
in
stead
of
curing
.
For
although
somtimes
,
a
man
of
a
strong
constitution
,
by
the
benefit
of
nature
,
ouercomes
the
danger
of
such
an
accident
:
yet
where
one
escapeth
,
many
perish
.
I●falls
out
so
in
erronious
translations
:
some
by
skill
in
the
Originall
,
can
correct
the
error
,
when
they
reade
;
other
(
though
but
a
few
)
discerning
some
contrarietie
,
betwixt
some
one
or
two
places
,
and
the
generall
course
,
that
is
helde
in
the
scripture
,
can
with
wisdome
reiect
that
,
which
with
reason
they
cannot
receiue
.
Those
,
whom
God
wil
haue
especially
preserued
,
haue
also
a
farder
teaching
of
the
spirit
,
by
which
they
are
kept
from
approbation
of
that
,
which
might
ouerthrow
their
beliefe
and
saluation
.
All
these
are
but
a
small
number
in
comparison
of
the
multitude
of
them
,
who
like
fishes
swallow
vp
the
hooke
with
the
baite
,
and
feede
on
Rats-bane
,
as
if
it
were
sugar
.
Vpon
such
our
Rhemists
ordinarily
worke
,
by
that
corrupt
,
and
poison-full
translation
of
the
new
Testament
;
wherein
,
either
they
take
aduantage
of
former
errors
,
where
they
finde
any
,
to
continue
them
,
or
if
they
find
none
,
breed
some
.
The
vulgar
Latin
,
and
our
old
English
translation
,
before
that
,
which
was
printed
at
Geneua
,
expresse
the
worde
,
that
our
Euangelist
here
vseth
,
by
Potestatem
,
Power
.
This
interpretation
the
Rhemists
willingly
embrace
,
&
thrust
it
vpon
their
followers
,
and
commend
it
to
all
that
will
beleeue
them
,
that
they
may
thereby
lay
a
foundation
for
free
will
to
stand
vpon
.
Neither
are
they
contented
heerewithall
:
but
in
the
second
edition
of
their
said
Testament
,
printed
at
Antwerpe
,
Bezafalsely
translateth
dignitatem
,
for
potestatem
.
I
wonder
,
and
can
not
certainely
resolue
,
what
the
reason
should
bee
,
why
these
English
Papists
,
should
forbeare
to
finde
fault
with
our
English
later
translations
and
lash
out
so
against
Beza
.
He
translates
Dignitatem
,
we
prerogatiue
.
Doth
it
more
concerne
your
ignorant
Lay
English
,
to
know
what
is
amisse
in
Beza
,
whome
some
of
them
(
perhaps
)
neuer
heard
of
,
fewe
of
them
are
able
to
vnderstand
,
none
of
them
almost
will
vouchsafe
to
reade
,
or
may
without
leaue
,
then
to
be
taught
,
what
is
faulty
in
the
English
,
which
is
in
euery
mans
hand
,
and
sight
?
But
Protestants
make
great
account
of
Bezas
translation
.
And
great
cause
they
haue
so
to
doe
.
For
although
it
bewray
the
infirmitie
of
man
in
some
places
;
yet
it
hath
brought
exceeding
great
light
,
to
the
true
vnderstanding
of
the
Scripture
.
Could
you
hope
that
any
Protestant
,
woulde
bee
so
simple
,
as
to
condemne
a
man
so
famous
in
the
Church
of
GOD
for
his
learning
,
and
pietie
,
vpon
the
bare
word
of
a
few
Popish
Priests
?
They
,
that
are
able
to
examine
the
matter
,
will
cleere
him
,
and
cast
you
.
They
that
haue
no
such
skill
,
must
needes
bee
voide
,
not
of
grace
onely
,
but
of
reason
too
,
if
they
will
bee
perswaded
,
against
the
truth
commonly
helde
in
all
protestant
Churches
,
by
a
simple
affirmation
of
men
,
whome
they
know
not
,
who
neither
can
,
nor
offer
to
bring
any
proofe
of
that
,
which
they
confidently
auouch
.
But
it
is
not
my
purpose
to
enter
into
any
commendation
or
defence
of
Beza
,
farder
,
then
it
concernes
our
owne
translation
;
which
can
not
bee
iustified
,
if
his
bee
condemned
.
You
say
Beza
translates
falsely
,
because
hee
interprets
the
Greeke
Worde
,
dignitatem
.
Immanuell
Saa
;
Autoritie
,
Dignitie
,
Preheminence
:
and
for
proofe
of
his
interpretation
,
he
brings
that
place
of
Saint
Paul
;
Let
euery
soule
be
sub●ect
to
the
higher
Powers
;
for
there
is
no
power
but
of
GOD
.
Heere
the
worde
translated
Powers
,
and
Power
:
in
his
Iudgement
signifies
Autoritie
,
or
Dignitie
;
and
,
by
a
trope
,
them
,
You
heare
the
iudgement
of
some
learned
Papists
;
shall
I
confirme
the
point
by
the
Autoritie
of
some
ancient
writers
?
Cyril
expounds
Potestatem
,
to
bee
Dignitatem
;
that
is
,
hee
shewes
,
that
the
worde
vsed
by
the
Euangelist
in
Greeke
(
wherein
also
Cyrill
writ
)
signifies
as
much
,
as
Prerogatiue
,
or
Honour
;
and
to
this
He
gaue
them
(
saith
Gregorie
)
this
Dignitie
,
and
Excellencie
.
Dignitie
,
and
Excellencie
?
What
is
that
,
but
Prerogatiue
?
If
Beza
translate
falsely
,
what
doth
Gregory
?
Doe
you
not
wound
him
,
through
the
others
sides
?
How
shall
the
one
bee
acquited
,
if
the
other
bee
condemned
?
For
howsoeuer
Gregory
makes
not
profession
to
translate
the
place
,
as
Beza
doth
:
yet
hee
giues
vs
his
iudgement
of
the
signification
,
and
sense●
,
by
alledging
it
in
those
wordes
.
And
surely
all
the
Autors
,
that
I
haue
hitherto
brought
,
serue
as
well
to
shewe
the
meaning
of
the
worde
in
this
Text
,
as
the
signification
of
it
in
generall
.
To
which
may
be
added
for
farder
proofe
of
the
matter
,
the
iudgement
of
all
them
,
who
translate
,
or
expound
it
,
Autoritie
,
or
Right
:
and
in
a
worde
,
of
all
them
,
that
acknowledge
the
It
appeares
then
,
by
the
iudgement
of
the
Papists
themselues
,
and
of
some
ancient
writers
,
that
the
worde
in
this
place
,
both
for
the
nature
of
it
,
and
the
sense
of
the
text
,
may
well
bee
translated
,
Dignitie
,
or
Prerogatiue
.
But
for
the
better
cleering
of
the
matter
,
and
to
make
way
for
my
answere
to
these
Rhemists
,
touching
free
will
(
whereof
when
I
come
to
handle
the
Doctrine
)
I
thinke
it
not
amisse
,
to
take
a
little
more
paines
,
in
deliuering
the
significations
of
the
worde
.
All
which
may
bee
drawne
to
two
heads
.
Autoritie
,
and
Power
.
Of
the
former
,
the
Rhemists
afford
diuers
examples
.
I
am
a
man
,
(
saith
the
Centurion
)
subiect
to
Autoritie
.
They
might
as
well
haue
said
power
,
as
they
doe
three
or
foure
times
together
,
in
an
other
place
;
Let
euery
soule
bee
subiect
to
higher
Powers
,
for
there
is
no
Power
,
but
of
God
.
What
should
I
stand
to
recite
the
words
?
You
may
reade
them
at
your
leasure
,
in
these
places
.
Luke
17.
8.
Act.
9.
14.
&
26.
10
12.
1.
Cor.
15.
24.
1.
Thes.
3
9.
Somtimes
they
translate
the
worde
Potentates
;
that
is
,
such
as
haue
Autoritie
,
and
beare
rule
,
whether
lawfully
,
or
vnlawfully
.
When
they
shall
bring
you
(
saith
our
Sauiour
to
his
disciples
)
into
the
Synagogues
,
and
to
Magistrates
and
Potentates
.
So
Ephes.
1.
21.
&
3.
10.
Col.
1.
16.
Tit:
3.
1.
1.
Pet.
3.
22.
Of
vnlawfull
Autoritie
wee
haue
example
where
the
Apostle
saith
,
that
,
Our
wrastling
is
not
against
flesh
,
and
bloud
,
but
against
Princes
,
and
Potestates
;
meaning
,
as
it
is
plaine
by
the
next
wordes
,
the
euill
spirits
,
or
diuels
.
Of
whome
,
speaking
in
an
other
Epistle
,
hee
saith
,
that
Christ
spoiled
the
Principalities
and
Potestates
.
Vnder
this
signification
I
comprehend
all
those
texts
,
where
,
by
this
worde
,
lawfulness
to
do
this
,
or
that
,
is
vnderstood
.
For
example
;
our
Lord
saith
,
Hee
hath
power
to
lay
downe
his
life
,
and
power
to
take
it
vp
againe
.
What
power
was
this
?
Lawfull
Autoritie
;
that
hee
might
doe
it
,
without
any
sinne
,
or
disobedience
to
GOD
his
Father
.
So
the
Apostle
saith
of
himselfe
,
and
Barnabas
;
that
,
They
had
power
to
eate
,
and
drinke
,
power
to
leade
about
a
wife
;
namely
,
it
was
lawfull
for
them
.
In
this
sense
,
our
Rhemists
once
translate
it
Libertie
:
Take
heede
least
perhaps
this
your
libertie
(
say
they
)
become
an
offence
to
the
weake
.
Our
translation
hath
Power
.
All
is
one
in
effect
:
Libertie
,
or
Power
,
signifies
there
a
lawfullnes
to
eat
that
meat
,
which
was
dedicated
to
Idols
:
Although
the
Apostle
indeede
,
in
that
place
,
speakes
but
vpon
supposition
,
the
thing
as
it
is
manifest
being
vnlawfull
in
the
Idols
temple
,
whereof
hee
there
intreateth
.
When
the
worde
signifies
Power
,
it
is
put
for
abilitie
to
doe
somthing
,
as
these
examples
shew
:
He
gaue
them
power
,
to
cure
diseases
,
and
to
cast
out
Diuels
.
This
was
that
,
which
Simon
the
Sorcerer
would
haue
bought
of
the
Apostles
.
Giue
me
also
this
power
(
quoth
he
)
that
on
whomsoeuer
I
lay
my
hands
,
hee
may
receiue
the
holy
Ghost
.
So
may
wee
vnderstand
that
place
,
where
the
cheefe
Priestes
,
Scribes
,
and
Elders
askt
our
Sauiour
,
by
what
power
,
hee
did
those
things
.
And
this
interpretation
Hee
cast
out
Diuels
,
through
Beelzebub
,
the
prince
of
the
Diuels
.
If
wee
translate
it
Autoritie
,
both
the
worde
and
the
sense
will
beare
it
.
But
wheresoeuer
it
may
bee
translated
Power
,
it
neuer
signifies
freewill
in
any
place
of
the
Scripture
.
That
I
may
make
good
this
point
,
I
must
craue
a
little
leaue
of
you
,
to
examine
some
especiall
texts
of
the
new
Testament
,
which
seeme
to
require
,
or
admit
that
signification
.
It
will
not
bee
lost
labour
,
to
bestowe
some
time
,
and
paines
,
in
a
matter
of
so
great
importance
.
The
first
,
and
I
thinke
the
principall
place
,
that
hath
most
shew
of
free
will
,
is
that
which
I
brought
out
of
this
Gospell
;
where
our
Lord
tells
the
Iewes
that
hee
had
power
to
lay
downe
his
life
,
and
power
to
take
it
againe
.
was
lawfull
Autoritie
.
But
I
said
it
onely
;
which
for
the
present
occasion
was
sufficient
:
now
it
stands
mee
vpon
to
proue
it
.
Which
how
can
I
better
,
or
certainlyer
doe
,
then
from
the
Text
it selfe
?
Our
Sauiour
speakes
in
the
later
part
of
that
verse
,
of
a
commandement
,
that
hee
had
receiued
from
his
Father
;
for
the
doing
of
that
,
which
hee
saith
there
,
hee
had
power
to
doe
.
Now
that
,
which
a
man
doth
by
Commission
,
hee
doth
by
lawfull
Autoritie
:
that
which
hee
doth
by
commandement
,
is
not
left
to
his
choise
,
to
bee
done
,
or
vndone
,
at
his
pleasure
.
If
our
Lord
had
meant
to
shew
his
free
will
in
this
case
,
either
hee
woulde
haue
made
no
mention
at
all
of
any
Commandement
;
or
at
least
,
hee
would
haue
said
,
that
his
Father
had
giuen
him
Commandement
,
to
doe
what
hee
list
in
the
matter
;
eyther
to
die
,
or
not
to
die
;
either
to
liue
againe
,
or
not
to
liue
againe
.
And
yet
,
to
say
the
truth
,
I
doe
not
see
what
reason
there
is
in
such
a
speech
;
I
haue
commandement
to
doe
what
I
list
:
Nay
rather
I
haue
libertie
,
or
at
the
most
commission
.
Let
vs
examine
the
matter
,
somwhat
more
particularly
.
Is
it
true
,
that
our
Sauiour
CHRIST
had
such
libertie
,
as
,
vpon
this
grant
of
free
will
,
must
needes
insue
?
I
will
not
aske
,
how
it
can
stand
with
the
commandement
,
hee
names
;
that
was
toucht
before
.
Was
it
in
his
choise
,
whether
he
would
die
or
no
?
And
when
he
was
dead
,
whether
he
would
liue
againe
or
no
?
I
suppose
,
no
man
will
bee
hastie
to
affirme
the
later
,
whatsoeuer
hee
may
imagine
of
the
former
.
For
the
Apostle
Peter
,
a●oucheth
in
plaine
was
vnpossible
hee
should
bee
held
by
Death
.
Nether
was
there
lesse
necessitie
of
his
death
,
then
of
his
Resurrection
(
I
speake
of
both
in
respect
of
the
euent
)
.
And
therefore
himselfe
tells
the
two
that
it
could
not
bee
,
but
that
he
must
haue
suffred
such
things
;
which
hee
confirmes
afterward
to
all
the
Disciples
,
somwhat
more
generally
:
These
are
the
wordes
(
saith
hee
)
which
I
spake
vnto
you
,
while
I
was
yet
with
you
,
that
all
must
bee
fulfilled
,
which
is
written
of
mee
in
the
Lawe
of
Moses
,
in
the
Prophets
,
and
in
the
Psalmes
.
But
the
handling
of
this
point
belongs
to
an
other
place
;
thus
much
by
the
way
.
It
will
bee
obiected
perhaps
,
that
the
former
part
of
our
Lords
speech
seemes
to
prooue
,
that
hee
speakes
of
the
freedome
of
his
will
,
because
hee
saith
,
that
No
man
takes
his
life
from
him
,
but
hee
layes
it
downe
of
himselfe
:
whereas
if
he
had
not
his
choise
,
whether
hee
would
die
or
no
;
his
life
were
taken
from
him
,
and
not
not
laide
downe
by
himselfe
.
But
who
sees
not
,
that
our
Sauiour
speakes
of
the
malice
,
and
craft
of
men
,
which
hee
could
easily
haue
withstood
,
or
preuented
,
by
many
meanes
,
but
that
hee
had
vndertaken
to
yeelde
himselfe
into
their
hands
.
That
power
remained
still
in
him
,
by
which
hee
could
haue
defeated
them
of
their
purpose
,
and
preserued
his
owne
life
,
had
hee
not
willingly
made
himselfe
subiect
vnto
death
.
Yet
I
deny
not
,
but
it
was
free
for
him
,
in
regard
of
the
nature
of
his
will
,
which
was
not
altered
,
or
forced
,
nor
can
bee
,
to
die
or
not
to
die
:
But
(
in
the
euent
)
it
could
not
possibly
fall
out
,
that
hee
should
escape
.
But
of
this
place
enough
.
There
is
an
other
,
in
this
same
Gospell
of
the
like
nature
;
where
Pilat
,
at
the
arraignement
of
our
Lord
,
saith
thus
to
him
;
Knowest
thou
not
,
that
I
haue
power
to
crucifie
thee
,
and
power
to
loose
thee
?
Doth
Pilat
meane
Thou
couldest
haue
no
power
ouer
mee
(
saith
hee
)
except
it
were
giuen
thee
from
aboue
.
Our
Lord
doth
not
meane
,
that
hee
could
not
haue
freewill
in
this
case
,
vnlesse
hee
had
it
from
God
;
but
that
himselfe
,
had
neuer
bin
at
Pilats
disposition
,
except
God
had
before
hand
so
appointed
,
to
deliuer
him
into
his
hands
.
This
is
that
which
the
Apostles
professe
in
their
Sermon
to
the
Iewes
,
that
hee
was
deliuered
,
by
the
determinate
counsaile
,
and
foreknowledge
of
GOD
.
Which
afterward
is
repeated
in
their
praier
,
&
speciall
mention
made
of
Pilat
,
Herod
,
the
Gentiles
,
and
the
Iewes
;
who
are
said
to
haue
gathered
themselues
together
against
Iesus
,
To
doe
whatsoeuer
the
hand
,
and
the
Counsell
of
GOD
had
determined
before
to
bee
done
.
What
reason
is
there
then
,
to
vnderstand
the
worde
in
this
place
,
of
free-will
?
In
the
booke
of
the
Acts
,
there
are
two
texts
,
that
seeme
to
leane
this
way
,
toward
freewill
,
signified
by
the
worde
heere
vsed
.
It
is
not
for
you
(
saith
Christ
)
to
know
the
times
or
the
seasons
,
which
the
father
,
hath
put
in
his
owne
power
:
How
hath
the
father
put
the
times
,
or
seasons
in
his
power
,
but
by
reseruing
all
Autoritie
to
himselfe
,
to
appoint
them
,
according
to
his
owne
will
,
and
to
giue
men
such
notice
of
them
,
as
hee
thinkes
good
?
But
the
other
place
is
somwhat
harder
.
Ananias
(
you
know
the
story
)
hauing
sold
a
possession
,
kept
away
part
of
the
money
,
for
which
he
had
sold
it
,
and
brought
a
certaine
part
to
the
Apostles
,
making
shew
,
as
if
that
had
bin
all
,
that
hee
receiued
for
it
.
Peter
reprouing
him
for
this
grieuous
hypocrisie
,
reasons
thus
with
him
;
whiles
it
remained
,
appertained
it
not
to
thee
?
And
after
it
was
solde
,
was
it
not
in
thine
owne
power
?
Heere
,
by
Power
the
Apostle
may
seeme
to
note
,
that
it
was
in
his
owne
choise
,
to
dispose
of
it
,
as
pleased
him
.
And
surely
this
followes
vpon
the
Apostles
speech
.
But
the
worde
rather
signifies
,
that
hee
had
full
autoritie
ouer
it
,
as
were
after
the
sale
,
as
before
,
to
doe
what
he
would
withall
.
Was
it
not
in
thy
hand
?
Mightest
thou
not
lawfully
haue
retayned
the
whole
summe
?
For
if
we
vnderstand
the
speech
of
his
free
will
,
so
hee
may
bee
said
to
haue
it
in
his
power
,
though
it
had
bin
due
to
the
maintenance
of
the
poore
?
But
the
Apostle
would
shewe
him
,
that
there
was
no
reasonable
excuse
for
his
sinne
;
because
it
was
not
a
matter
,
that
lay
vppon
him
by
any
Commandement
,
or
lawe
:
but
a
thing
that
proceeded
from
his
owne
choise
,
whereas
lawfully
hee
might
haue
done
otherwise
.
These
are
the
principall
places
,
and
in
a
manner
all
of
them
,
which
(
as
farre
as
I
am
able
to
discerne
)
●aue
any
reasonable
shew
of
proofe
that
the
word
may
bee
taken
for
freedome
of
will
.
As
for
a
fewe
other
in
the
former
Epistle
to
the
Corinthians
,
it
is
no
hard
matter
to
answere
them
in
a
worde
.
First
,
where
the
Apostle
speakes
of
a
mans
hauing
power
ouer
his
owne
being
firme
in
his
heart
;
that
is
as
it
followeth
in
the
later
part
of
the
verse
,
hauing
decreed
in
his
heart
,
that
hee
will
keepe
his
virgin
.
In
the
ninth
Chapter
,
there
is
often
mention
of
power
to
eate
,
power
to
leade
about
a
wife
,
power
not
to
labour
,
with
hands
;
power
to
partake
of
their
goods
,
to
whome
they
preach
.
What
is
this
els
,
but
a
lawfull
Autoritie
to
doe
,
or
not
doe
these
things
,
as
in
spirituall
discretion
,
they
shall
think
most
fit
,
for
the
edifying
of
their
brethren
?
Now
all
,
that
hath
bin
said
,
beeing
considered
:
I
thinke
I
may
safely
conclude
,
that
the
worde
,
which
our
Rhemists
translate
power
,
vnderstanding
by
it
free
will
,
may
well
bee
expounded
Dignitie
,
or
Prerogatiue
in
this
Text
;
and
is
neuer
so
vsed
in
any
part
of
the
new
Testament
,
that
it
must
needs
be
taken
for
freewill
.
Of
the
other
worde
,
the
translation
and
signification
whereof
I
am
now
to
search
out
,
I
can
not
say
so
:
because
there
are
many
places
,
where
it
can
not
stand
for
to
bee
,
but
of
necessitie
must
bee
taken
for
to
bee
made
.
It
is
enough
to
iustifie
our
translation
,
so
farre
as
concernes
the
nature
of
the
worde
it selfe
,
that
it
signifyeth
,
and
that
often
,
in
the
Scripture
,
yea
ordinarily
,
to
bee
;
as
we
in
this
place
translate
it
.
I
wittingly
,
and
willingly
forbeare
to
alledge
any
proofe
of
that
,
I
say
,
by
bringing
examples
;
because
it
is
knowne
,
and
acknowledged
by
all
,
that
haue
any
little
skill
of
the
Greeke
tongue
.
But
since
both
may
be
,
what
reason
can
we
bring
,
why
our
to
bee
should
be
preferred
,
before
the
Papists
to
bee
made
?
First
it
is
certaine
,
that
all
they
,
which
expound
the
former
,
by
dignitie
,
excellencie
,
and
such
like
,
vnderstand
by
this
later
,
a
present
possession
of
Son-ship
(
if
I
may
so
speake
)
and
not
a
future
possibilitie
.
Secondly
,
they
also
,
that
by
it
,
will
haue
autoritie
,
or
right
to
be
meant
,
generally
are
of
opinion
,
that
they
,
of
whome
our
Euangelist
heere
speakes
,
are
actually
,
and
in
their
present
estate
,
sonnes
of
God
,
by
that
grace
,
which
is
signified
in
the
other
word
,
though
some
thinke
it
may
bee
lost
afterward
.
Onely
Maldonat
the
Iesuite
,
fearing
,
as
it
may
well
be
thought
,
least
he
should
be
taken
for
an
heritike
,
as
he
was
somtimes
accused
to
bee
;
though
he
confesse
,
that
by
the
former
worde
,
right
is
signified
;
yet
he
will
not
at
any
hand
,
agree
with
vs
,
about
this
latter
point
;
but
chooseth
rather
to
allow
of
an
other
exposition
;
and
that
none
of
the
best
,
neither
.
To
them
(
saith
Maldonat
)
that
were
already
truely
,
or
indeede
the
sonnes
of
God
,
he
gaue
right
,
or
title
,
that
they
might
also
be
his
heyres
.
Can
any
man
perswade
himselfe
,
that
the
holy
Ghost
,
if
hee
had
intended
to
note
a
farder
,
and
greator
honour
,
then
being
a
sonne
,
would
not
haue
vsed
a
word
fit
for
that
purpose
,
and
namely
Heyre
,
but
haue
contented
himselfe
with
the
common
worde
sonne●
?
The
Apostle
Paul
,
when
hee
had
honoured
them
,
that
that
they
were
heyres
also
,
euen
heyres
of
God
,
and
ioint
heyres
with
Iesus
Christ
.
Questionless
,
if
the
Euangelist
had
meant
to
signifie
this
point
,
of
beeing
heyres
as
distinct
,
and
superior
to
that
of
Sonnes
,
hee
would
either
hauespokē
as
S.
Paul
had
done
before
him
,
or
haue
made
choise
of
that
worde
,
that
is
proper
to
that
dignitie
,
and
interest
.
But
let
the
Euangelist
declare
his
owne
meaning
.
What
can
bee
more
plaine
,
then
that
,
which
followeth
in
the
next
verse
;
which
are
borne
not
of
bloud
,
&c.
Yee
are
all
(
saith
the
Apostle
to
the
Galathians
)
the
Sonnes
of
GOD
by
faith
in
CHRIST
.
Nay
(
say
our
Papists
)
not
by
faith
,
but
by
charitie
.
Faith
indeede
giues
vs
a
certaine
right
,
that
we
may
become
the
sonnes
of
God
;
but
it
is
charitie
,
by
which
wee
attaine
to
this
honour
.
As
if
our
loue
to
God
proceeded
not
from
that
spirit
of
his
,
by
which
wee
receiued
faith
,
and
which
teacheth
,
and
stirreth
vs
vp
to
call
God
Father
.
Because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
which
cryeth
Abba
Father
.
See
I
pray
you
;
if
there
bee
any
difference
of
times
in
these
matters
,
wee
are
sonnes
,
ere
wee
haue
this
spirit
of
loue
.
And
why
,
or
how
,
doe
wee
,
or
can
wee
loue
God
,
but
in
respect
of
his
fatherly
kindness
to
vs
in
Iesus
Christ
?
we
loue
,
because
we
are
sonnes
;
we
are
not
made
sonnes
,
because
wee
loue
first
.
But
I
may
not
wade
too
farre
in
this
matter
,
which
appertaines
to
the
Doctrine
heere
deliuered
;
whereas
I
am
yet
,
but
in
search
for
the
signification
of
the
words
.
Wherein
wee
haue
found
two
things
,
that
wee
lookt
for
;
and
lighted
vpon
a
third
by
occasion
.
First
,
the
worde
vsed
by
our
Euangelist
,
&
translated
by
our
Rhemists
,
Power
,
doth
not
signifie
free
will
,
but
dignity
,
or
prerogatiue
.
Secondly
,
the
other
word
notes
our
present
estate
vpon
beleefe
,
that
we
are
the
Sonnes
of
God
;
not
our
possibility
,
that
we
may
be
,
if
we
vse
the
grace
we
haue
receiued
,
well
.
In
this
search
,
the
word
Sonne
,
offered
it selfe
to
vs
in
its
own
proper
signification
,
not
vsurping
the
place
of
his
brother
heire
.
We
are
now
to
go
forward
,
in
the
like
examination
of
two
other
wordes
,
or
rather
phrases
:
and
to
enquire
,
what
it
is
to
beleeue
in
this
,
or
that
,
and
so
To
beleeue
in
Christ
.
Secondly
,
what
is
meant
by
Beleeuing
in
his
name
;
whether
it
bee
all
one
with
Beleeuing
in
him
,
or
no.
Now
of
the
former
I
shall
need
to
say
the
lesse
,
because
I
spake
of
it
somewhat
largely
,
vpon
the
first
occasion
,
that
offered
it selfe
,
in
this
Gospel
at
the
seauenth
verse
.
That
all
men
through
him
might
beleeue
.
The
breefe
o●
To
beleeue
,
is
an
action
,
either
of
the
vnderstanding
,
or
of
the
will
.
The
former
,
that
is
,
Beleeuing
as
it
hath
place
in
the
vnderstanding
,
is
either
an
holding
of
some
point
,
as
a
truth
ingraffed
in
vs
by
nature
;
as
,
wee
beleeue
there
is
a
God
:
or
an
assenting
to
some
thing
reuealed
,
vpon
the
credit
of
him
,
that
reueales
it
;
as
,
wee
acknowledge
the
Scripture
to
be
the
worde
of
God
,
and
euery
thing
in
it
,
to
be
sure
,
and
certaine
;
according
as
wee
are
perswaded
by
the
holy
Ghost
,
to
whome
wee
giue
absolute
credit
,
vpon
his
owne
worde
.
The
other
Beleeuing
,
which
is
seated
in
the
will
,
and
ariseth
from
the
former
in
the
vnderstanding
,
is
a
resting
vpon
,
or
trusting
to
some
person
,
or
thing
,
for
some
benefit
to
be
obtained
thereby
.
So
the
Reubenites
,
Gadites
,
and
the
halfe
Tribe
of
Manasseh
,
when
the
Hagarenes
made
warre
trusted
to
God
for
succour
,
and
were
holpen
against
them
,
with
a
glorious
victory
.
But
the
children
of
Israell
would
not
trust
to
him
,
or
rely
on
him
for
food
,
in
the
wildernesse
;
Therefore
fire
was
kindled
in
Iacob
.
(
as
it
is
in
the
Psalme
)
and
also
wrath
came
vpon
Israell
;
Because
they
beleeued
not
in
God
,
and
trusted
not
in
his
helpe
.
Of
this
nature
,
and
meaning
,
is
the
worde
Beleeuing
,
when
it
concernes
iustification
,
or
saluation
.
This
may
easily
appeare
by
those
kinde
of
phrases
,
that
the
holy
Ghost
often
vseth
in
this
matter
;
To
beleeue
in
,
or
vpon
God
,
and
Christ
.
Hee
,
that
beleeues
in
mee
(
saith
our
Sauiour
Christ
)
hath
euerlasting
life
.
Beleeue
on
the
Lorde
Iesus
!
Christ
(
saye
and
thou
shalt
bee
saued
.
And
whereas
sometimes
,
in
this
very
point
of
beleeuing
to
euerlasting
life
,
the
worde
is
not
so
significant
;
I
shewed
that
the
sense
,
and
purpose
of
the
Spirite
of
God
notwithstanding
is
all
one
.
It
will
not
be
amisse
perhaps
to
make
it
plaine
by
an
example
or
two
;
First
what
is
simply
to
beleeue
,
in
Iohn
was
sent
to
beare
witnesse
,
that
all
through
him
might
beleeue
.
What
beleefe
was
it
,
that
Iohn
taught
?
The
Apostle
Paul
tells
vs
;
that
they
should
beleeue
in
him
which
should
come
after
him
,
that
is
in
Iesus
Christ
.
Do
you
not
see
,
that
vnder
the
bare
word
,
beleeuing
,
faith
in
Christ
is
implyed
?
Sometimes
there
is
a
little
addition
;
as
Abraham
is
said
not
only
to
haue
beleeued
,
but
to
haue
beleeued
God
.
How
doth
the
Apostle
expound
this
beleefe
?
By
beleeuing
on
or
vpon
God
.
What
is
that
else
,
but
beleeue
on
him
,
that
raised
vp
Iesus
our
Lord
from
the
dead
;
Isai
:
Behold
,
I
put
in
Sion
a
cheefe
corner-stone
,
elect
,
and
pretious
:
hee
,
that
beleeueth
theron
shall
not
be
ashamed
.
How
is
this
stone
to
be
beleeued
on
?
but
by
a
mans
setling
,
and
reposing
himselfe
there
vpon
?
Therefore
the
Hebrew
in
the
Prophet
shall
not
make
haste
:
as
if
he
should
haue
said
;
shall
cast
himselfe
vpon
God
to
be
succoured
by
him
,
and
wait
with
patience
,
for
the
performance
of
his
gratious
promise
.
The
greeke
expresseth
the
euent
,
that
shall
insue
vpon
this
beleeuing
,
by
a
denyall
of
the
contrary
,
set
out
to
our
view
by
a
tropicall
speech
of
being
a
shamed
.
For
he
,
that
lookes
for
succour
,
and
by
fayling
of
it
is
ouerthrowne
,
vsually
is
ashamed
both
of
his
trust
,
&
of
his
foile
.
So
shall
not
he
be
,
saith
the
Lord
,
that
resteth
vpon
Iesus
Christ
,
as
vpon
the
rock
of
saluation
.
This
also
the
Chalde
paraphrase
expresseth
;
shall
not
be
moued
:
But
you
will
say
,
There
are
diuers
places
of
Scripture
,
where
that
faith
,
by
which
wee
are
iustified
,
an●
saued
,
is
confined
to
the
vnderstanding
,
and
signifie
no
more
,
but
an
assent
to
the
truth
of
that
,
which
is
deliuered
by
God
to
be
beleeued
.
Such
is
that
,
touching
Abrahams
faith
,
which
was
imputed
to
him
for
righteousnes
.
First
,
he
is
said
,
not
to
haue
bin
weake
in
faith
,
not
to
haue
considered
the
deadnesse
of
his
owne
,
or
his
wife
Sarahs
body
,
not
to
haue
doubted
of
the
promise
of
God
,
through
vnbeleefe
&c.
Then
this
faith
,
or
beleeuing
is
exprest
,
to
haue
beene
a
full
assurance
,
that
he
,
which
had
promised
,
was
also
able
to
do
it
.
What
is
there
in
all
this
great
commendation
of
Abrahams
faith
,
but
only
an
amplification
of
his
beleeuing
God
,
that
he
had
promised
him
no
more
,
then
he
was
well
able
to
performe
?
So
in
the
Epistle
to
vnderstand
,
that
the
world
was
ordained
by
the
word
of
God
:
and
yet
all
men
graunt
,
as
also
the
former
Chapter
euidently
sheweth
,
I
deny
not
that
the
Hebrew
addeth
the
preposition
Beleeuing
in
Christ
,
is
neither
in
the
beleeue
vpon
,
or
on
God
.
This
the
holy
Ghost
might
haue
contented
himselfe
withall
,
vsing
it
often
,
as
hee
doth
;
and
by
this
,
the
Hebrew
Preposition
is
now
,
and
To
beleeue
in
Christ
.
Shall
any
man
perswade
me
,
that
hee
meanes
Abraham
beleeued
God
.
Euery
man
knows
what
this
means
;
especially
if
it
signifie
no
more
,
hut
giuing
credit
to
the
truth
of
that
,
which
is
spoken
.
But
the
Apostle
expounds
it
by
Beleeuing
in
,
or
on
God
.
Is
not
this
to
make
the
matter
doubtfull
,
by
an
exposition
,
whereas
of
it selfe
,
it
,
was
plaine
,
and
certaine
enough
?
It
cannot
bee
therefore
,
but
that
the
holy
Ghost
,
by
this
new
kind
of
speech
notes
somewhat
more
,
then
simply
to
assent
to
the
truth
of
God
,
vpon
the
autority
of
the
speaker
.
In
particular
I
say
farder
,
touching
that
of
Abraham
;
beleeuing
in
God
,
or
resting
vpon
God
.
2
,
that
beleeuing
could
not
haue
profited
Abraham
,
if
he
had
only
acknowledgd
the
truth
of
that
,
which
God
promised
,
and
not
trusted
to
him
,
for
the
performance
thereof
.
What
can
it
auaile
any
man
to
Iustification
,
that
he
holds
IESVS
CHRIST
to
be
the
only
Sauiour
,
and
faith
in
himt
he
only
means
of
saluation
,
if
he
doe
not
withall
rely
vpon
him
,
to
bee
saued
by
his
mediation
?
Thirdly
,
it
must
bee
considered
,
that
the
Apostle
,
applying
that
particular
of
Abraham
,
to
all
beleeuers
;
expoundeth
that
beleeuing
,
by
relying
vpon
God
.
Which
beleeue
on
him
,
that
raised
vp
Iesus
our
Lorde
from
the
dead
.
What
is
it
(
think
you
)
to
beleeue
on
him
,
that
raised
Iesus
?
To
assent
to
the
truth
of
Scripture
,
that
tells
vs
,
he
was
raised
?
Then
should
the
Apostle
rather
haue
spoken
thus
,
which
beleeue
God
,
who
saith
he
hath
raised
him
.
But
it
is
required
,
that
wee
beleeue
on
him
;
and
there
is
no
speech
,
nor
thought
of
any
thing
affirmed
by
God
,
which
wee
should
beleeue
.
Let
vs
vnderstand
it
thus
;
which
beleeue
,
that
God
raised
Iesus
.
Certainely
if
this
had
beene
the
Apostles
meaning
,
hee
would
neuer
haue
spoken
so
doubtfully
,
of
so
weighty
a
matter
,
where
he
had
a
plaine
,
and
easy
speech
to
expresse
that
,
which
he
intended
,
to
the
vnderstanding
of
euery
man
;
whereas
no
man
woulde
euer
conceiue
what
he
meant
,
by
these
wordes
,
if
they
signified
no
more
,
but
giuing
credit
to
the
truth
of
our
Sauiors
resurrection
.
As
for
the
other
place
out
of
the
Epistle
to
the
Hebrewes
,
what
can
possibly
bee
concluded
out
of
it
,
against
that
the
world
was
ordained
of
GOD
?
Is
this
all
,
that
is
required
to
the
iustifying
of
a
man
,
in
respect
of
faith
?
There
is
no
such
thing
,
either
exprest
,
or
implyed
in
the
words
.
Nay
rather
,
all
the
examples
,
that
follow
,
are
so
many
proofes
,
that
the
faith
,
whereof
the
holy
Ghost
there
speakes
,
can
not
bee
seuered
from
beleeuing
in
God
.
I
will
not
stand
vpon
the
particulars
at
this
time
;
the
later
part
of
the
next
Chapter
before
,
vpon
occasion
whereof
the
Apostle
falles
into
this
discourse
of
faith
,
giues
sentence
for
me
.
The
iust
shall
liue
by
faith
.
By
what
faith
?
by
that
,
which
only
giues
credit
to
the
truth
of
God
?
No
but
by
such
a
faith
,
as
makes
vs
rest
vpon
God
,
for
the
performance
of
his
promise
:
which
presupposeth
the
truth
thereof
.
How
chance
then
that
the
Apostle
in
setting
forth
the
nature
of
faith
,
asscribes
such
effects
therevnto
,
as
may
bee
without
any
resting
vpon
God
?
Shall
wee
say
,
that
this
faith
spreds
it selfe
ouer
the
whole
soule
,
and
is
seated
aswell
in
the
vnderstanding
,
as
in
the
affection
?
I
see
not
how
it
can
stand
with
reason
,
to
place
any
habit
,
or
quality
in
two
diuers
partes
,
or
faculties
of
the
soule
.
What
then
?
Is
not
beleeuing
of
the
truth
required
to
iustification
?
Yes
surely
:
There
is
no
possibility
of
saluation
,
without
it
.
For
how
shall
any
man
trust
in
Christ
,
to
be
iustified
by
him
,
it
hee
doe
not
beleeue
,
that
hee
is
appointed
by
God
,
to
be
a
Sauiour
of
all
them
,
that
trust
vnto
him
?
But
the
question
is
;
first
,
whether
Beleefe
bee
nothing
else
but
an
assenting
to
the
truth
;
Secondly
,
whether
the
true
nature
of
that
faith
,
which
is
availeable
to
our
iustification
,
consist
in
resting
vpon
Christ
,
to
be
iustified
by
him
,
or
no
:
Assent
is
required
,
as
the
roote
and
foundation
;
but
the
very
forme
of
iustifying
faith
,
is
beleeuing
in
Christ
;
as
it
shall
appeare
(
I
hope
)
when
I
haue
iust
occasion
to
define
it
,
and
handle
it
at
large
.
In
the
meane
while
,
that
no
man
may
bee
troubled
about
that
place
to
the
Hebrewes
,
let
vs
remember
,
that
the
Apostle
being
to
sette
forth
iustifying
faith
,
and
to
perswade
continuance
in
obedience
therevnto
,
enters
into
a
commendation
of
fayth
in
generall
,
for
the
amplyfying
of
that
particular
.
But
for
the
settling
of
our
minds
in
the
true
knowledge
of
that
beleefe
,
which
is
required
to
our
iustification
,
nothing
(
I
take
it
)
can
be
of
greater
force
,
then
the
consideration
of
the
worde
,
as
it
is
vsed
(
ordinarily
)
in
the
olde
Testament
.
When
any
blessing
is
to
bee
receined
from
God
,
what
beleefe
is
it
,
that
the
Lorde
expecteth
of
his
people
,
to
the
ende
,
they
may
haue
his
protection
,
and
assistance
?
A
fewe
examples
will
shew
the
nature
of
it
.
Because
thou
hast
rested
on
the
king
of
Aram
,
and
hast
not
rested
vpon
the
Lorde
thy
God
,
therefore
is
the
hoast
of
the
king
of
Aram
escaped
out
of
thy
not
trusting
in
God
.
The
same
point
hee
amplifyed
in
the
verse
following
;
The
Aethiopians
(
saith
he
)
and
the
Lybians
,
were
they
not
a
great
hoast
,
with
Charrets
,
&
hors-men
exceeding
many
?
Yet
because
thou
didst
rest
on
the
Lorde
,
he
deliuered
them
into
thy
hand
.
Therefore
doth
Iehosaphat
exhort
his
people
to
the
like
trust
in
God
,
and
assureth
them
of
deliuerance
from
their
enimies
therevpon
.
Put
your
trust
on
the
Lord
your
God
(
saith
he
)
and
yee
shall
be
assured
.
Hagarins
were
deliuered
into
their
hands
,
because
they
trusted
in
God
.
the
wrath
of
the
Lord
was
kindled
,
against
the
Israelits
Because
they
beleeued
not
in
God
,
&
trusted
not
in
his
helpe
.
Blessed
are
all
,
that
trust
in
him
.
Yea
,
with
such
a
blessednesse
,
as
shal
neuer
fayle
them
.
They
,
that
trust
in
the
Lord
,
shall
bee
as
mount
Syon
,
which
cannot
be
remoued
,
but
standeth
fast
for
euer
.
Tast
and
see
(
saith
the
Psalme
)
how
gracious
the
Lord
is
:
blessed
is
the
man
,
that
trusteth
in
him
:
Such
a
man
will
not
be
afrayd
of
euill
tidings
;
his
heart
is
fixed
,
and
beleeueth
in
the
Lord
.
This
is
to
beleeue
to
saluation
,
euen
to
haue
his
heart
settled
,
and
to
repose
himself
wholly
,
and
only
So
then
,
to
beleeue
in
Christ
,
is
to
rest
vpon
Christ
:
but
what
is
it
To
beleeue
in
his
name
?
Must
his
name
bee
rested
vpon
,
as
if
there
were
some
especiall
vertue
in
it
?
In
which
of
his
names
?
In
IESVS
,
or
in
CHRIST
?
For
of
Imanuell
it
is
needlesse
to
say
any
thing
,
because
hee
is
not
once
so
called
in
all
this
Gospell
;
and
if
the
Euangelist
speake
of
a
name
,
doubtlesse
hee
speakes
of
such
a
name
,
as
was
knowne
and
ordinary
:
neither
woulde
hee
haue
omitted
it
in
the
history
,
if
it
had
beene
of
such
importance
,
and
vse
.
It
may
seeme
perhaps
,
that
Iesus
is
the
name
,
in
which
all
men
,
that
will
be
saued
must
beleeue
.
For
that
is
it
,
by
which
Saint
Iohn
,
commonly
calls
our
Lord
in
his
gospell
;
and
by
which
he
was
well
knowne
amongst
men
,
as
hauing
beene
giuen
him
,
at
the
time
of
his
circumcision
,
We
haue
found
him
(
saith
Philip
to
Nathaneel
)
of
whome
Moses
did
write
in
the
law
,
and
of
whome
the
Prophets
writ
;
Iesus
the
Sonne
of
Ioseph
.
And
of
this
name
Iesus
,
many
excellent
things
are
spoken
in
the
Scripture
.
That
is
said
to
haue
cured
the
man
,
that
had
beene
a
cripple
from
his
mothers
wombe
.
At
that
name
,
euen
at
the
name
of
Iesus
,
must
euery
knee
bow
:
By
that
name
wonders
haue
beene
wrought
,
according
as
the
Apostles
prayed
to
God
,
that
healing
,
and
signes
.
and
wonders
might
be
done
,
by
the
name
of
his
holy
Sonne
Iesus
.
Neither
is
this
name
effectuall
for
bodily
cures
only
,
but
(
as
the
Apostle
Saint
Peter
profeseth
)
There
is
giuen
no
other
name
vnder
heauen
,
by
which
we
must
be
saued
.
But
is
there
indeed
such
power
in
the
name
?
What
then
needed
our
Lord
to
haue
come
himself
in
the
flesh
?
seeing
there
were
more
then
one
of
that
name
,
many
yeeres
,
before
he
was
conceiued
in
the
wombe
of
the
blessed
virgin
in
his
mother
.
Iesus
the
Sonne
of
Iosedec
is
If
Iesus
had
giuen
them
rest
.
Afterwarde
,
Iesus
the
sonne
of
God
.
What
should
that
haue
needed
,
Nowe
after
the
death
of
Moses
the
seruant
of
the
Lord
,
the
Lord
spake
vnto
Ioshua
(
Iesus
sayeth
the
Greeke
)
and
so
through
out
that
whole
booke
.
So
of
Iehoshua
the
highe
Priest
.
Zach
,
the
third
and
the
first
.
And
hee
shewed
mee
Iehoshua
or
Iesus
,
the
high
Priest
,
&
so
in
the
3
,
6
,
and
8
,
verses
of
the
same
Chap.
If
the
name
giuen
to
our
Sauiour
Christ
,
by
Gods
owne
appointment
,
had
been
diuers
from
the
other
;
surely
the
holy
Ghost
would
not
haue
confounded
them
But
now
of
purpose
the
same
is
retained
,
that
all
men
might
vnderstand
the
reason
of
it
;
as
it
is
partly
signified
,
in
that
place
to
the
Hebrewes
,
concerning
another
Rest
,
into
which
Iesus
Christ
hath
brought
the
people
of
Israell
,
the
true
children
of
God
.
Hebrewes
,
4
8.
For
if
Iesus
had
giuen
them
rest
.
(
who
was
this
Iesus
,
but
Ioshua
?
)
then
woulde
hee
not
after
this
daye
haue
spoken
of
another
.
What
should
I
trouble
you
with
many
wordes
,
of
this
matter
?
By
the
name
,
the
partie
,
whose
name
it
is
,
is
signifyed
.
Let
the
Apostle
Peter
expound
himselfe
.
His
name
hath
made
this
man
sound
,
through
faith
in
his
And
the
faith
which
is
by
him
(
sayeth
the
Apostle
)
hath
giuen
him
his
perfect
health
.
The
like
wee
haue
touchinge
the
same
matter
,
in
the
next
Chapter
;
By
the
name
of
Iesus
Christ
of
Nazareth
,
by
him
doth
this
man
stand
heer
before
you
whole
.
This
sheweth
that
the
Miracles
,
which
were
wrought
,
proceeded
from
the
power
of
Christ
,
not
from
any
vertue
in
his
name
.
How
then
should
saluation
come
from
,
or
by
it
?
Hearken
what
the
Angell
sayth
when
hee
giues
the
name
.
Thou
shalt
call
his
name
,
Iesus
;
for
he
shall
saue
his
people
,
from
their
sinnes
.
Not
his
name
,
but
Hee
.
For
the
name
had
neither
bloud
,
nor
life
to
giue
in
sacrifice
:
without
which
there
is
no
forgiuenesse
of
sinnes
to
bee
had
.
Why
then
doth
the
Euangelist
vse
this
kinde
of
speech
,
To
beleeue
in
his
name
?
would
hee
thereby
note
our
Lords
power
;
vpon
which
euery
one
,
that
will
bee
saued
must
rest
,
that
hee
may
bee
deliuered
out
of
the
handes
of
sinne
,
and
death
?
This
may
seeme
the
likelier
,
because
that
miracle
of
curing
the
cripple
was
wrought
by
the
name
of
our
Lord.
In
the
name
of
Iesus
Christ
of
Nazareth
(
say
Peter
and
Iohn
)
rise
vp
and
walke
.
And
where
they
giue
account
of
their
dooing
;
His
name
hath
made
this
man
sound
.
But
I
rather
perswade
my selfe
,
that
Saint
Iohn
followes
the
Hebrewe
phrase
,
by
which
(
ordinarily
)
the
name
is
vsed
,
for
the
person
.
Ahraham
called
on
the
name
of
the
Let
him
that
hath
no
light
Isay
)
trust
in
the
name
of
the
Lord
,
and
stay
vpon
his
God
.
The
later
expounds
the
former
.
To
trust
in
the
name
of
God
,
is
nothing
else
,
but
to
stay
or
rest
vpon
God
.
So
that
the
name
of
God
,
and
God
himselfe
signifie
both
one
thing
.
His
name
also
is
often
put
for
his
worshippe
;
as
when
the
Priests
are
sayd
,
to
despise
the
name
of
the
Lord
,
the
meaning
is
,
that
they
prophane
his
worship
,
as
a
matter
of
no
worth
.
But
this
cannot
bee
intended
by
the
Euangelist
.
For
the
better
vnderstanding
of
whose
meaning
,
after
the
exposition
of
the
words
,
wee
must
consider
how
this
verse
dependes
vpon
the
former
;
which
wee
may
thus
reasonably
conceiue
:
The
Euangelist
,
in
the
next
wordes
before
,
shewed
the
vnkindnesse
,
and
vnthankfulnesse
of
the
Iewes
,
in
refusing
him
,
that
made
offer
of
himselfe
vnto
them
.
His
own
receiued
him
not
.
A
strange
vnkindnesse
,
that
a
man
so
full
of
grace
,
and
power
,
so
holy
in
his
life
,
so
gratious
in
his
words
,
so
mighty
in
his
deedes
,
and
that
to
the
benefit
of
them
,
among
whome
heeliued
,
should
notwithstanding
all
this
,
bee
so
peremptorily
reiected
.
But
was
this
all
?
I
grant
it
is
not
nothing
,
to
bee
iustly
condemned
of
such
vnciuill
,
and
vnnaturall
dealing
.
But
there
is
worse
behind
,
to
shew
the
folly
of
these
men
,
in
being
occasion
to
themselues
of
so
great
a
losse
.
If
an
olde
man
of
fayre
lands
,
and
great
wealth
,
should
seeke
to
bee
intertained
of
his
neer
kinsmen
,
or
friends
,
and
not
bee
receiued
,
would
not
all
the
world
charge
them
with
extraordinary
vnkindnes
,
and
condemne
them
of
singular
folly
,
for
depriuing
themselues
of
so
goodly
an
inheritance
,
and
so
great
an
estate
,
as
they
weresure
to
haue
enioyed
,
by
receiuing
of
him
?
Such
was
the
case
,
in
the
Iewes
refusall
of
our
Sauiour
.
As
if
Saint
Iohn
should
haue
sayd
;
His
owne
,
to
whome
hee
came
,
receiued
him
not
:
but
if
they
had
receiued
him
,
they
had
thereby
beene
made
the
sonnes
of
God
.
For
that
prerogatiue
hee
gaue
to
as
many
,
as
by
faith
entertained
him
.
So
that
our
Euangelist
in
this
one
verse
both
implyes
the
vnrecouerable
losse
of
the
Iewes
,
and
all
other
,
that
refuse
him
;
and
expresseth
the
inualuable
gaine
of
all
,
that
receiued
him
,
whether
they
were
Iewes
,
or
Gentiles
.
It
seemes
a
small
matter
(
perhappes
)
to
many
a
man
,
not
to
beleeue
in
Iesus
Christ
:
yea
some
men
thinke
it
little
better
,
then
simplicitie
,
and
basenesse
,
to
rest
vpon
him
.
If
these
wretches
knewe
,
what
is
lost
by
refusing
him
,
what
is
gotten
by
receiuing
him
,
they
would
run
after
him
with
all
the
haste
,
they
can
possibly
make
,
and
imbrace
him
with
both
their
armes
.
But
I
will
leaue
these
points
to
bee
amplyfied
anone
,
when
I
haue
handled
the
doctrine
,
that
our
Euangelist
teacheth
vs
in
this
place
:
which
is
briefly
this
;
that
whosoeuer
beleeues
in
Iesus
Christ
,
hath
by
that
beleeuing
,
the
honour
to
bee
the
sonne
of
God
.
And
because
the
matter
is
of
so
great
importance
,
containing
the
glorie
of
a
true
Christian
,
and
the
meanes
of
attaining
to
it
,
let
vs
I
beseech
you
,
stirre
vp
our selues
,
with
all
diligence
,
to
know
and
doe
that
,
which
will
,
certainely
,
bring
vs
to
the
height
of
all
true
felicitie
.
To
which
purpose
,
I
wil
diuide
my
whole
discourse
into
these
two
parts
:
The
prerogatiue
to
be
the
sonnes
of
God
;
The
meanes
of
obtaining
it
.
In
the
former
,
I
will
first
shewe
,
what
it
is
:
that
is
heere
vou●chsaf't
vs
;
To
he
the
sonnes
of
God
.
Secondly
,
that
it
is
a
prerogatiue
;
which
is
amplyfied
by
the
generality
of
it
:
that
it
belonges
to
all
,
that
beleeue
.
The
later
part
offers
two
things
to
be
considered
,
touching
the
meanes
;
That
,
this
prerogatiue
is
giuen
;
that
,
on
our
part
beleeuing
in
Christ
is
required
.
Many
other
points
will
fall
in
here
,
and
there
:
but
I
content
my selfe
with
propounding
these
,
that
are
most
generall
,
and
easie
to
bee
discerned
in
the
Text.
The
first
point
,
concerning
our
being
the
sonnes
of
God
,
requires
that
I
should
shewe
some
reason
,
why
the
Euangelist
makes
choyse
of
this
benefit
aboue
the
rest
:
that
being
declared
,
I
will
come
to
the
exposition
of
the
point
it selfe
.
Many
,
and
excellent
are
the
blessings
,
which
it
hath
pleased
God
,
of
his
infinite
mercy
,
to
bestow
vpon
vs
,
in
his
sonne
Iesus
Christ
.
He
saues
vs
from
our
sinnes
.
He
reconciles
vs
to
God
;
He
is
made
vnto
vs
wisedome
,
righteousnesse
and
redemption
.
When
should
I
make
an
ende
,
if
I
should
recite
euerie
particular
?
The
question
is
,
why
Saint
Iohn
passing
ouer
all
other
benefittes
receiued
by
him
,
mentions
this
,
rather
than
any
other
.
What
if
we
say
,
he
made
especial
choise
of
this
,
because
it
is
the
greatest
?
Surely
wee
shall
say
no
more
,
then
is
true
,
and
not
vnlikely
.
For
how
could
the
Iewes
be
more
iustly
condemned
,
the
hearts
of
all
men
more
inflamed
with
the
loue
of
faith
,
or
the
kindnesse
of
our
Lord
more
amplyfied
,
then
by
propounding
the
chiefest
of
all
the
blessinges
,
whereof
wee
are
made
partakers
by
him
?
And
what
one
is
comparable
to
this
?
The
sauing
vs
from
our
sinnes
,
to
speake
properly
,
rather
frees
vs
from
miserie
,
then
brings
vs
to
happinesse
.
Sanctification
doth
no
more
,
but
refresh
the
image
of
God
in
vs
,
which
was
decayed
,
or
restore
it
being
lost
;
which
can
make
vs
but
good
seruants
,
at
the
best
.
If
any
man
thinke
,
that
to
bee
an
heire
,
is
a
degree
aboue
being
a
sonne
;
he
must
vnderstand
,
that
this
implyes
,
that
Christ
makes
none
sonnes
,
but
hee
makes
them
heyres
too
,
by
the
same
To
bee
the
sonnes
of
God
.
I
deny
not
then
,
but
that
this
might
bee
respected
of
our
euangelist
in
his
choise
of
this
benefit
;
but
I
thinke
there
were
also
other
reasons
of
it
.
Hee
spake
immedately
before
,
of
the
Iewes
not
receiuing
of
the
Messiah
.
Now
the
Iewes
were
the
men
,
that
held
themselues
onely
to
be
the
sonnes
of
God
,
by
reason
of
Abraham
;
from
whom
they
were
descended
.
Therefore
the
Lord
challengeth
them
by
the
Prophet
,
A
sonne
honoureth
his
father
.
If
I
bee
a
father
,
where
is
mine
honour
?
Contrarie
to
this
conceite
of
theirs
,
the
holy
Ghost
giues
them
to
vnderstand
,
that
the
honour
to
bee
the
sonnes
of
God
,
is
not
appropriated
to
the
Iewish
nation
,
as
they
falsely
imagined
,
but
is
common
to
all
the
Gentiles
,
that
will
beleeue
.
As
for
them
,
their
refusall
to
beleeue
in
him
,
made
them
wholly
destitute
of
that
prerogatiue
.
What
other
blessing
afforded
vs
by
Christ
,
would
so
fittely
haue
met
with
that
proud
conceite
of
the
vnbeleeuing
Iewes
?
Forgiuenesse
of
sinnes
,
they
little
,
or
not
at
all
regarded
;
being
puft
vp
with
an
ouer
weening
of
their
owne
righteousnesse
.
They
lookt
for
rewarde
,
not
First
,
let
vs
vnderstand
what
it
is
to
bee
a
sonne
of
God
.
A
matter
easily
knowne
,
will
some
man
say
.
For
what
is
it
else
,
but
to
haue
our
beginning
,
and
as
it
were
birth
from
GOD
?
So
is
Adam
sayde
to
bee
the
Haue
wee
not
all
one
Father
?
hath
not
one
God
made
vs
?
If
this
bee
all
;
To
be
a
sonne
,
is
no
more
,
then
to
be
a
creature
;
or
at
the
most
,
such
a
creature
,
as
is
made
after
the
image
and
likenesse
of
God
.
But
this
wee
haue
by
nature
in
our
creation
,
not
by
grace
in
regeneration
.
This
they
haue
,
that
are
borne
after
the
ordinary
course
of
men
,
of
bloud
,
of
the
will
of
the
flesh
,
of
the
will
of
man
.
So
are
not
they
borne
,
of
whome
our
Euangelist
heere
intreateth
.
Not
of
bloud
(
sayth
hee
)
but
of
God
.
That
manner
of
birth
is
common
to
all
men
,
in
all
times
,
and
places
;
this
is
a
priuiledge
voutchsaft
to
some
onely
.
The
former
was
already
bestowed
vpon
the
Iewes
,
in
that
they
were
men
.
The
later
was
to
be
receiued
by
the
gift
of
Christ
,
by
their
becomming
faithfull
,
or
beleeuing
men
.
To
conclude
,
if
the
holy
Ghost
had
meant
such
kinde
of
sonnes
,
he
would
neuer
haue
required
faith
in
the
name
of
Christ
.
What
is
it
then
,
To
be
the
sonne
of
God
?
The
Euangelist
aunsweres
in
the
next
verse
,
To
bee
borne
of
God
.
And
are
they
,
to
whome
our
Lord
giues
this
honour
of
being
sonnes
,
Borne
of
God
?
It
should
seeme
then
they
are
the
naturall
sonnes
of
God
.
For
what
is
it
,
to
be
the
naturall
sonne
of
any
man
,
but
to
bee
borne
of
him
?
but
this
is
meerely
impossible
.
Because
our
Sauiour
Christ
is
the
onely
begotten
,
or
borne
sonne
of
GOD
,
and
is
thereby
equall
to
his
father
,
both
in
time
,
and
dignitie
;
whereas
these
sonnes
,
haue
their
beginning
in
time
,
and
are
no
way
comparable
to
God
,
in
any
degree
.
Therefore
wee
may
not
,
at
any
hand
,
when
wee
read
,
or
heare
of
this
birth
(
whereof
more
hereafter
in
the
next
verse
,
and
especially
in
the
thirde
Chapter
)
once
imagine
,
that
we
are
properly
sayd
to
be
borne
of
God
;
but
that
the
speech
is
tropical
;
that
is
to
say
,
turned
from
the
naturall
signification
,
and
applyed
to
another
,
by
way
of
similitude
,
or
likenesse
.
I
wil
Euery
man
knowes
,
that
he
is
not
properly
our
father
,
no
nor
was
Adams
.
For
then
must
he
needs
haue
beene
God
by
nature
;
and
God
hauing
begotten
him
,
as
his
naturall
sonne
,
must
of
necessitie
haue
beene
such
as
Adam
was
,
and
we
all
now
are
.
How
then
is
God
Adams
father
.
I
confesse
he
is
so
,
though
I
doe
thinke
,
that
Saint
Luke
is
not
so
to
bee
vnderstood
in
the
place
formerly
the
sonne
of
God
seem
rather
to
belong
to
Iesus
,
then
to
Adam
.
Well
:
yet
is
Adam
the
sonne
of
God
:
and
not
the
natural
sonne
.
What
sonne
then
?
If
I
shall
aunswere
directly
to
the
question
,
I
say
hee
is
the
Tropicall
,
and
in
particular
the
Metaphoricall
sonne
of
God
.
To
speake
to
the
capacitie
of
the
meanest
,
and
simplest
,
who
haue
as
much
interest
to
this
knowledge
reuealed
by
God
,
for
our
instruction
,
as
the
noblest
and
wisest
;
Adam
is
the
sonne
of
God
by
a
borrowed
speech
.
For
as
men
are
naturally
the
fathers
of
them
,
who
haue
their
being
(
in
particular
)
from
them
:
so
is
Adam
,
so
are
all
men
the
sons
of
God
;
because
they
haue
their
first
originall
from
him
.
Adam
also
may
bee
sayde
;
somewhat
more
particularly
,
to
bee
the
sonne
of
God
;
because
hee
was
fashioned
,
and
formed
by
him
,
of
the
dust
of
the
ground
,
without
any
other
meanes
,
then
the
will
and
word
of
God
himself
.
And
in
this
respect
may
an
Image
,
cut
,
cast
,
or
painted
by
any
man
,
●e
called
the
sonne
of
him
,
that
was
the
maker
of
it
.
So
may
the
bookes
,
that
men
write
,
be
tearmed
their
children
.
And
as
all
men
,
in
this
sense
,
are
the
Sonnes
of
God
,
touching
their
naturall
being
:
So
are
some
,
euen
as
many
as
beleeue
in
Christ
,
his
sonnes
,
concerning
their
spirituall
beeing
.
For
it
is
God
,
that
creates
as
it
were
,
new
hearts
in
them
,
that
restores
that
image
of
his
,
which
they
had
lost
,
that
giues
them
spirituall
life
,
and
motion
to
all
righteous
and
holy
actions
.
I
do
but
name
the
things
according
to
the
present
occasion
,
leauing
the
handling
of
them
,
to
more
fit
opportunitie
in
the
next
verse
.
It
is
enough
,
that
we
vnderstand
,
in
what
meaning
wee
are
the
Children
of
God●
because
wee
are
borne
of
him
,
and
yet
not
his
Sonnes
by
nature
.
But
is
this
that
,
which
the
holy
Ghost
intendeth
in
this
place
,
to
signifie
,
that
Christ
is
autor
of
regeneration
to
all
them
,
that
beleeue
?
I
suppose
this
is
not
all
.
For
it
is
easie
for
euery
man
to
discerne
,
that
the
Text
speaketh
of
such
a
being
sonnes
,
as
followeth
faith
,
and
beleeuing
:
whereas
the
birth
,
that
is
mentioned
in
the
verse
following
,
goeth
before
faith
;
which
is
one
of
those
●●●ces
,
that
are
formed
in
vs
,
and
brought
forth
by
that
●irth
.
This
is
that
,
the
Apostle
saith
other
where
;
Ye
are
ill
the
Sonnes
of
God
,
by
faith
in
Iesus
Christ
.
First
wee
beleeue
,
and
then
by
beleeuing
we
are
the
sonnes
of
God
;
This
is
as
it
were
the
second
birth
:
the
first
is
that
,
which
necessarily
must
bee
had
,
before
a
man
can
haue
any
●pirituall
life
in
him
.
For
as
our
Sauiour
tells
Nicodemus
,
That
which
is
borne
of
flesh
,
is
flesh
:
and
that
,
that
is
borne
of
the
spirit
,
is
spirit
.
No
man
can
possibly
haue
●aith
,
of
the
flesh
:
but
the
spirit
must
beget
a
faithfull
man
.
There
is
no
remedy
then
,
but
wee
must
seeke
for
●ome
other
being
sonnes
,
or
,
that
I
may
speake
more
●hortly
,
Sonne-ship
.
Giue
mee
leaue
to
vse
the
worde
,
because
it
is
fit
,
though
somwhat
harsh
,
till
it
be
worne
smooth
with
often
vsing
.
Where
shall
wee
finde
that
Sonne-ship
,
wee
inquire
for
?
Let
vs
examine
what
,
and
how
many
kindes
of
Sonnes
,
wee
know
amongst
men
;
not
speaking
of
these
,
which
are
made
sonnes
by
alliance
:
who
is
ignorant
,
that
there
are
two
kindes
of
Sonnes
;
by
nature
,
and
by
adoption
?
The
one
is
borne
,
the
other
is
chosen
a
Sonne
.
The
former
kinde
is
so
well
knowne
,
that
it
were
idle
to
say
any
thing
of
it
.
Of
the
later
we
haue
small
knowledge
amongst
vs
by
experience
,
saue
only
in
them
,
who
by
their
last
Will
,
and
Testament
,
make
them
their
Heyres
,
that
haue
no
interest
to
their
estate
,
but
onely
by
the
fauour
,
and
appointment
of
the
Testator
.
Among
the
old
Romans
,
it
was
very
ordinary
:
as
their
histories
,
&
lawes
in
that
case
prouided
,
euidently
,
&
plentifully
shew
.
The
scripture
affords
vs
few
or
none
examples
of
this
kinde
.
Wee
haue
a
shadow
of
it
in
the
course
,
that
Iacob
tooke
with
Iosephs
two
sonnes
,
Manasses
,
&
Ephraim
.
They
were
indeede
his
grand
children
,
or
nephewes
by
nature
.
But
by
fauour
hee
made
them
equall
to
the
rest
of
his
sons
,
their
vncles
;
so
that
they
make
two
of
the
12.
Tribes
.
Let
my
name
Iacob
)
be
named
vpon
them
;
that
is
,
Let
them
be
accounted
my
sonnes
,
as
if
they
had
bin
begotten
of
my
body
.
The
like
may
be
said
of
Moses
and
Esther
:
who
were
,
after
a
sort
,
the
adopted
Children
of
Pharaohs
daughter
,
and
Mordecai
.
Of
him
the
Text
saith
,
that
his
mother
after
shee
had
weaned
him
,
brought
him
to
Pharaohs
daughter
,
and
he
was
as
her
Sonne
.
Which
that
he
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
Of
her
it
is
recorded
in
the
history
,
that
after
the
death
of
her
father
,
and
her
mother
,
Mordecai
,
who
was
her
cosin
Germane
,
tooke
her
for
his
owne
daughter
.
By
this
Son-ship
,
the
partie
thus
adopted
obtaines
a
title
and
interest
to
the
estate
of
him
,
that
hath
adopted
him
;
as
if
hee
were
his
naturall
child
.
Of
this
sonne-ship
by
Adoption
from
God
,
there
are
Thou
shall
say
to
Pharaoh
,
Thus
sayth
the
Lord
,
Israell
is
my
sonne
,
my
first
borne
.
Would
you
know
what
sonneship
this
was
?
The
Apostle
wil
resolue
you
;
where
speaking
of
the
prerogatiue
,
that
God
vouchsaf't
the
Iewes
,
he
reckens
among
other
blessings
,
the
Adoption
:
The
Lord
(
sayth
Moses
)
set
his
delight
in
thy
fathers
,
to
loue
them
,
and
did
choose
their
seede
after
them
,
euen
you
aboue
all
people
.
Therefore
did
hee
bestow
vpon
them
the
Land
of
Canaan
,
a
land
especially
furnisht
by
him
,
with
the
blessings
of
this
present
life
,
Flowing
with
milke
,
and
honey
.
Glorious
was
this
estate
of
theirs
,
their
There
is
another
manner
of
Adoption
mentioned
in
the
new
Testament
,
and
imparted
to
them
,
that
beleeue
in
Iesus
Christ
,
When
the
fulnesse
of
time
was
come
(
sayth
Paule
)
God
sent
foorth
his
sonne
,
made
of
a
woman
,
made
vnder
the
law
,
That
hee
might
redeeme
them
,
which
were
vnder
the
law
,
that
wee
might
receiue
the
adoption
of
sonnes
.
According
as
he
had
predestinated
v●
(
saith
the
same
to
be
adopted
through
Iesus
Christ
.
To
vs
thus
adopted
,
he
giues
the
spirit
of
adoption
,
whereby
wee
cry
Abba
Abraham
,
Isaac
,
and
Iacob
,
from
all
families
,
and
nations
in
the
world
whatsoeuer
.
Neither
is
our
spirituall
sonneship
of
the
former
kinde
attained
to
by
faith
;
but
by
it
we
are
made
faithfull
.
Therefore
to
be
sonnes
,
is
to
be
adopted
by
God
for
his
children
in
Christ
.
I
will
make
bolde
(
with
your
good
liking
,
I
doubt
not
)
to
declare
the
point
more
fully
,
and
plainely
,
by
the
opening
of
these
two
things
;
what
adoption
is
;
how
God
hath
adopted
vs
.
Adoption
,
if
wee
consider
the
is
a
choosing
,
or
taking
of
them
for
our
Children
,
which
by
nature
,
are
not
ours
.
So
(
as
wee
heard
)
Iacob
made
choise
of
Iosephs
sons
,
Ephraim
,
and
Manasses
.
Pharaohs
daughter
tooke
the
childe
of
an
Hebrew
,
whome
shee
knew
not
.
Mordicai
chose
Esther
,
his
Vncles
daughter
,
to
bee
his
childe
.
Let
vs
apply
this
to
our
owne
Adoption
.
The
father
,
that
adopteth
is
God
:
the
children
to
be
adopted
,
are
men
and
women
.
If
they
must
become
the
children
of
God
by
Adoption
,
it
is
cleer
,
they
are
none
of
his
by
nature
.
Whose
then
?
I
am
a
shamed
and
affraide
to
vtter
it
.
Our
Lord
himselfe
hath
told
vs
discouering
the
naturall
estate
of
all
men
,
in
describing
the
Iewes
.
Wee
are
not
borne
of
fornication
(
say
they
to
our
sauiour
)
We
haue
one
father
which
is
God
.
But
what
doth
he
answere
them
?
Ye
are
of
your
father
,
the
Deuill
.
If
the
Iewes
,
Gods
owne
children
,
after
an
especiall
manner
,
yea
his
first
borne
,
were
notwithstanding
the
children
of
the
Diuell
;
surely
no
man
in
his
naturall
estate
,
can
be
the
childe
of
God
.
They
had
the
Adoption
,
they
had
the
Couenant
.
Other
people
had
nothing
affoorded
them
by
God
,
but
those
generall
helpes
,
which
are
common
to
all
by
nature
.
What
becomes
of
these
children
of
the
Diuell
?
As
many
of
them
,
as
beleeue
in
Christ
,
are
by
Adoption
,
made
the
sons
of
God
.
Being
sons
,
they
haue
withal
conuaied
vnto
them
,
not
onely
an
interest
,
and
claime
to
their
fathers
estate
,
be
it
neuer
so
great
,
but
also
the
inheritance
of
heauen
.
If
we
be
children
,
we
are
also
heyres
.
This
passeth
the
ordinarie
course
of
Adoption
.
A
man
may
adopt
many
sonnes
,
and
yet
not
make
them
all
heyres
.
I
doe
but
name
these
things
now
.
They
shall
be
amplified
,
if
it
please
God
,
in
the
next
point
,
where
the
Prerogatiue
must
be
declared
.
In
the
meane
while
,
let
vs
go
forward
to
shew
,
How
we
are
adopted
.
There
are
two
things
,
that
offer
themselues
to
be
considered
in
respect
of
the
party
that
adopteth
;
The
generall
motiues
,
why
he
will
adopt
:
The
particular
reason
,
why
he
will
make
choise
of
this
,
or
that
person
.
The
generall
motiues
are
ordinarily
two
:
either
simply
default
of
naturall
issue
;
or
,
at
the
least
,
want
of
such
children
as
are
fit
for
such
an
estate
,
or
inheritance
.
I
confesse
it
was
otherwise
with
Iacob
,
who
had
sonnes
enouw
of
his
own
body
.
The
case
was
extraordinarie
,
&
hee
directed
by
the
spirit
of
prophecie
,
to
make
choise
of
them
to
that
dignity
.
But
(
ordinarily
)
the
motiues
are
such
,
as
I
named
;
and
,
in
likelihood
,
were
the
same
,
or
one
of
them
,
in
Pharaohs
daughter
,
&
Mordecat
.
What
place
had
they
,
in
our
adoption
by
God
?
Certainly
none
at
all
:
Touching
the
former
,
which
is
the
more
common
of
the
two
;
was
God
without
issue
?
If
he
had
bin
;
seeing
himselfe
is
eternall
,
as
with
out
beginning
,
so
without
end
,
he
needed
not
feare
the
decay
of
his
house
,
for
want
of
Posteritie
to
succeede
him
.
Dauid
was
to
be
gathered
to
This
is
my
beloued
sonne
(
saith
the
father
of
him
)
in
whom
I
am
well
pleased
.
And
he
repeats
that
testimony
,
the
second
time
,
at
his
transfiguration
.
It
was
not
for
neede
then
,
as
it
is
with
men
,
that
the
Lord
vouchfaf't
to
thinke
vpon
adopting
of
sonnes
.
But
admit
the
case
had
so
stood
with
him
,
that
it
had
bin
requisite
for
him
,
to
make
him
sonnes
,
by
Adoption
.
What
is
vsually
the
reason
of
mens
particular
choyse
?
Is
it
not
an
affection
,
or
liking
,
that
the
partie
hath
to
some
one
,
rather
then
to
another
?
There
may
(
sometimes
)
be
some
other
respects
;
but
this
is
the
commonest
and
best
,
setting
that
of
kinred
aside
.
Consider
a
little
the
dealing
of
our
God
,
in
this
behalfe
.
Must
he
choose
som
creatures
to
be
his
sonnes
,
and
ioynt
heires
with
his
owne
naturall
son
?
He
hath
thowsands
,
and
ten
thowsand
And
shall
I
neede
to
vse
many
words
,
in
amplifying
so
rare
a
kindnes
:
in
setting
out
so
inestimable
a
benefitte
?
Small
fauours
require
inlarging
;
infinite
blessings
will
not
admitte
it
.
They
by
amplification
may
bee
made
greater
,
then
they
are
:
these
,
the
more
you
speake
of
them
,
the
lesse
you
make
them
.
For
what
is
it
,
but
a
diminishing
of
that
,
which
is
infinite
,
to
attempt
in
any
kind
of
manner
,
I
say
not
to
inlarge
,
but
euen
to
expresse
it
?
He
,
that
striues
to
speake
much
,
and
almost
makes
no
ende
of
commending
that
,
which
is
excellent
,
seemes
to
haue
perswaded
himselfe
,
and
to
desire
,
that
other
men
should
beleeue
,
that
hee
hath
spoken
all
,
that
can
be
said
in
the
matter
.
As
for
me
,
I
professe
the
contrary
;
assuring
my selfe
,
and
you
,
that
when
I
haue
said
all
that
possibly
I
can
deuise
,
I
shall
be
as
farre
from
the
infinitnesse
of
the
benefit
,
as
when
I
first
began
to
speake
of
it
.
Yet
may
it
somewhat
helpe
our
conceyt
of
the
matter
;
though
it
cannot
come
neere
the
excellency
of
the
thing
.
And
with
this
perswasion
,
let
vs
a
little
consider
the
prerogatiue
of
this
Son-ship
.
There
is
a
great
opinion
,
and
not
without
good
cause
,
of
the
estate
of
our
first
pa●●nts
,
Adam
,
and
Eue
,
while
they
were
in
Paradise
,
before
their
fall
.
They
had
the
image
of
God
,
wherein
they
were
created
,
shineing
What
is
man
(
saith
he
to
the
Lord
)
that
thou
art
mindfull
of
him
,
and
the
Sonne
of
man
that
thou
visitest
him
!
How
would
hee
haue
esteemed
Adams
rule
ouer
the
creatures
,
that
values
our
gouernement
of
them
so
highly
?
What
should
I
speake
of
their
familiarity
with
God
,
who
vouchsaf't
himselfe
to
talke
with
them
,
to
informe
,
and
direct
them
?
It
is
recorded
,
as
a
singular
fauour
,
and
honour
,
done
to
Moses
,
that
the
Lord
spake
vnto
him
face
to
face
,
as
a
man
speaketh
to
his
friend
.
How
were
our
first
Parents
fauoured
,
&
honoured
,
that
were
to
haue
ordinary
conference
with
him
,
from
time
to
time
.
But
,
to
come
to
the
point
,
for
which
al
this
is
alledg'd
;
what
was
their
estate
,
for
all
these
honors
,
&
fauors
,
but
the
condition
of
seruants
?
They
were
threatned
with
death
,
death
both
of
body
,
and
soule
,
if
they
transgrest
the
bounds
,
that
were
set
them
.
Of
the
tree
of
knowledge
of
good
,
and
euill
,
thou
shalt
not
eate
of
it
:
for
in
the
day
thou
eatest
thereof
,
thou
shall
dy
the
death
.
Put
case
,
they
had
continued
in
obedience
to
God
their
Creator
,
according
to
their
allegeance
,
&
duty
:
What
could
they
haue
lookt
for
,
but
either
a
confirmation
of
that
estate
,
which
they
then
inioyed
?
or
at
the
most
,
the
reward
of
their
seruice
,
the
wages
for
their
worke
?
They
could
neuer
haue
attained
to
this
dignity
,
To
be
the
Sons
of
God
.
And
is
it
not
a
prerogatiue
(
trowe
you
)
to
be
brought
by
Christ
into
a
more
excellent
estate
,
then
that
,
which
Adam
,
in
his
innocency
,
and
glory
,
had
iust
cause
to
wonder
at
?
Blessed
may
we
say
,
was
the
day
,
and
houre
(
Oh
the
goodnesse
&
power
of
God
,
that
brings
light
out
of
darknes
?
)
that
euer
Adam
harkened
to
the
voice
of
his
wife
perswading
him
to
eate
of
the
forbidden
fruit
.
Not
,
that
either
the
sin
was
small
,
to
transgress
the
commandement
of
God
;
or
that
it
was
the
purpose
of
Adam
in
sinning
,
to
be
occasion
of
so
great
a
blessing
:
But
for
that
the
Lord
,
of
his
meere
affection
,
&
loue
,
according
to
his
owne
former
counsaile
,
&
predestination
,
turned
misery
to
happines
,
death
to
life
.
We
were
seruants
to
a
bountiful
,
and
gratious
Lord
:
we
are
made
Sons
to
a
most
kind
,
&
louing
Father
.
Our
seruice
,
if
it
had
beene
neuer
so
good
,
could
haue
procured
no
more
but
wages
:
Our
Son-ship
conveies
vnto
vs
assurance
of
a
goodly
inheritance
.
There
is
no
seruant
,
though
hee
bee
put
in
neuer
so
great
trust
,
haue
neuer
so
much
autority
,
bee
neuer
so
highly
in
the
Princes
fauour
,
like
Daniell
in
the
prouince
the
Sonne
ouer
his
owne
Salomon
?
Dauid
was
a
man
of
no
meane
imployment
vnder
Saul
,
of
no
small
desert
toward
him
,
and
his
whole
estate
:
yet
when
he
was
earnestly
perswaded
by
his
fellow
seruants
,
to
enter
into
the
Kings
alliance
by
marriage
,
what
answere
made
hee
?
Seemeth
it
to
you
a
light
thing
(
saith
Dauid
)
to
bee
a
Kings
Sonne
in
lawe
?
Did
it
seeme
so
If
yee
bee
Sonnes
,
yee
are
heyres
.
Moses
could
not
looke
for
any
that
when
he
came
to
age
,
he
refused
to
be
called
the
Sonne
of
Pharaohs
daughter
.
Indeed
,
he
was
but
to
be
call'd
so
.
For
Pharaohs
daughter
had
not
liberty
,
to
adopt
whom
she
list
.
Well
might
she
be
at
the
charge
of
his
nursing
,
and
allow
him
maintenance
,
like
a
Princess
,
and
honour
him
with
her
fauour
,
and
countenance
;
but
shee
could
not
giue
him
any
right
to
the
Crowne
of
Aegypt
.
If
then
it
were
so
greate
an
honour
,
to
be
called
the
Sonne
of
Pharaohs
daughter
;
that
Moses
,
for
refusing
of
it
,
is
registred
to
all
posterity
as
a
man
,
that
preferred
the
seruice
of
God
before
the
glory
of
the
world
,
what
a
prerogatiue
is
it
To
be
the
Sonne
of
God
?
Dauid
when
he
was
vrg'd
,
and
prest
by
the
continual
perswasion
of
many
Courtiers
,
to
put
himselfe
forward
and
become
the
kings
Sonne
in
lawe
,
excuseth
himselfe
by
his
pouerty
,
&
the
meanness
of
his
reputation
.
Seemeth
it
to
you
a
light
thing
to
be
a
kings
Sonne
in
lawe
,
seeing
I
am
a
poore
man
,
and
of
small
reputation
?
It
is
no
great
matter
,
for
a
kings
Sonne
,
to
marry
a
kings
daughter
.
There
is
no
disparagement
in
the
match
to
the
wife
,
no
increase
of
honour
to
the
husband
.
But
if
a
man
of
meane
estate
,
and
birth
,
be
admitted
to
such
aduancement
by
marriage
,
how
is
he
preferred
,
how
is
hee
honoured
?
It
shall
be
fit
therefore
,
and
needfull
,
to
the
ende
wee
may
the
better
conceiue
the
excellency
of
our
prerogatiue
,
in
being
made
the
Sonnes
of
God
,
to
consider
,
as
the
high
estate
,
to
which
we
arise
,
so
the
lowe
degree
,
from
which
we
were
raised
.
Was
it
not
,
in
euery
mans
iudgement
,
greater
preferment
,
for
Ioseph
to
be
made
ruler
of
all
Aegypt
,
then
for
Putiphar
,
to
haue
beene
aduaunced
to
the
same
honour
and
autority
?
Ioseph
was
taken
from
prison
,
at
the
lowest
step
,
or
rather
not
neere
the
stayer-foot
:
Putiphar
was
already
aboue
the
midst
of
the
grees
and
could
almost
reach
the
top
,
from
whence
he
stood
.
Let
vs
then
cast
downe
our
eies
,
from
the
glorious
estate
of
the
Sonnes
of
God
,
to
the
,
Shall
I
say
meane
,
or
base
condition
?
The
words
are
too
light
.
To
the
wretched
,
&
fearefull
damnation
of
the
Sonnes
of
the
Diuell
.
Oh
that
I
were
able
to
vtter
,
or
you
to
conceiue
,
either
the
misery
,
in
which
we
were
plunged
,
or
the
maiestie
,
to
which
we
are
aduaunced
.
It
was
cast
in
Ionathans
teeth
,
as
a
foule
reproche
,
by
his
angry
Father
,
that
He
was
the
Son
of
a
wicked
rebellious
woman
.
And
contrarywise
,
Salomon
Dauid
;
The
parables
of
Salomon
,
the
Sonne
of
Are
these
meete
persons
to
bee
made
the
Sonnes
of
God
?
Surely
as
the
children
of
Israell
profest
of
themselues
,
that
,
when
the
Lord
turned
the
captiuity
of
Sion
,
they
were
like
them
that
dreame
;
so
is
it
with
mee
,
in
the
meditation
of
this
incredible
alteration
.
Am
I
,
that
was
the
child
of
the
Deuill
,
become
the
Sonne
of
God
?
Haue
I
a
title
to
heauen
:
to
whom
hel
had
iust
intrest
?
Shal
I
raign
,
in
the
glory
of
Christ
;
that
seru'd
most
basely
,
in
the
bondage
of
Satan
?
I
am
not
worthy
(
O
Lord
)
to
bee
called
thy
Sonne
.
It
is
more
honour
,
then
I
durst
hope
for
,
or
one
of
thy
hired
seruants
.
There
are
a
greate
many
degrees
betwixt
these
two
estates
.
It
were
much
that
thou
shouldst
(
at
all
)
receiue
mee
into
seruice
.
Yet
if
it
please
thee
to
vouchsafe
mee
that
fauour
;
the
meanest
,
or
lowest
place
,
or
office
,
in
thy
Palace
,
were
to
good
for
mee
.
To
bee
a
door-keeper
in
thy
house
?
It
were
a
seruice
sit
for
thy
holy
Angells
,
not
for
mee
a
prophane
man
.
If
thou
wouldst
needes
,
of
thy
wonderfull
bounty
,
preferre
me
higher
,
thou
might'st
make
mee
free
,
at
the
most
,
and
so
ridde
thy
hands
of
me
.
Will
not
all
this
serue
;
but
must
I
haue
the
prerogatiue
to
bee
thy
Sonne
too
?
Me
thinks
,
I
should
but
dreame
of
these
fauours
,
and
not
possesse
them
indeed
;
they
are
so
farre
beyond
,
not
only
expectation
,
but
credit
too
.
Peter
,
when
the
Angell
came
to
deliuer
him
out
of
prison
,
the
night
before
hee
Sarah
laughed
,
as
at
a
thing
vnpossible
,
when
the
Oh
my
Lord
,
thou
man
of
God
(
saith
shee
)
doe
not
ly
vnto
thy
handmayd
.
Is
it
as
straunge
,
for
a
woman
,
though
shee
bee
old
to
haue
a
Sonne
,
as
for
a
man
to
become
the
Sonne
of
God
?
This
is
that
mystery
,
which
the
Angels
desired
to
behold
.
As
if
they
coulde
But
perhaps
,
though
you
are
not
willing
to
knowe
the
worst
of
your selues
,
in
your
estate
by
nature
:
yet
you
are
desirous
to
vnderstand
the
vttermost
of
the
honour
,
you
may
a●taine
to
,
by
grace
.
Well
:
let
vs
conferre
of
this
a
little
.
How
many
weekes
,
or
daies
,
or
houres
,
haue
you
spent
,
in
the
search
of
this
Adoption
,
which
is
vouchsaf't
you
in
Christ
?
Haue
you
learnd
,
what
it
is
to
bee
a
Sonne
?
Haue
you
made
any
estimate
of
the
inheritance
,
that
is
promised
?
Doe
you
knowe
the
difference
betwixt
a
seruant
,
and
a
Sonne
?
Is
not
al
your
trust
in
the
plea
of
seruants
?
If
I
doe
my
good
will
(
saith
one
)
I
knowe
God
will
accept
of
it
.
What
though
I
be
ignorant
of
the
mystery
of
my
redemption
?
Alas
!
I
am
no
Diuine
,
no
Scholler
,
not
booke
learned
;
God
lookes
for
no
such
greate
knowledge
of
mee
.
I
can
tell
,
that
I
must
loue
God
aboue
all
things
,
and
my
neighbour
as
my
felfe
.
If
I
doe
this
,
I
am
sure
God
will
bee
mercifull
to
mee
;
and
I
shall
goe
to
heauen
,
O
the
blindnesse
,
the
wilfull
blindnesse
of
ignorant
men
?
How
long
will
yee
despise
the
kind
offer
of
the
Lord
?
When
will
yee
begin
to
consider
,
what
honour
he
hath
vouchsaf't
you
?
When
will
you
haue
any
care
,
to
vnderstand
your
own
happinesse
?
The
Lord
God
would
haue
you
his
Sonnes
:
you
wil
continue
obstinatly
in
the
condition
of
seruants
.
Hee
would
bestow
heauen
vpon
you
,
as
an
inheritance
:
you
will
needes
haue
it
as
wages
.
Hee
offers
to
giue
you
title
to
it
,
by
adoption
;
you
striue
to
lay
clayme
to
it
,
by
your
owne
purchase
.
Would
you
choose
to
be
seruants
rather
then
Sonnes
,
if
you
had
any
knowledge
of
these
2.
estates
?
You
haue
heard
somewhat
of
the
ioyes
of
heauen
,
and
you
haue
(
accordingly
)
a
plaine
confused
motion
of
the
good
estate
of
them
,
that
are
there
.
From
hence
,
ariseth
a
kinde
of
desire
to
bee
partakers
of
those
pleasures
,
and
by
the
flattery
of
selfe
loue
,
some
manner
of
perswasion
,
that
ye
shall
enioy
them
.
But
yee
are
as
farre
from
knowing
what
it
is
to
bee
the
sonnes
of
GOD
;
as
I
shewed
,
you
were
from
beleeuing
,
that
you
are
the
Children
of
the
Diuell
.
Is
it
any
wonder
then
,
that
wee
make
so
light
account
of
it
?
who
can
desire
that
,
hee
knowes
not
?
Where
mens
treasures
are
,
there
also
their
hearts
are
.
pleasures
of
sinne
for
a
season
,
then
of
the
euerlasting
prophane
Esau
,
THE
NINTH
SERmon
,
vpon
the
first
Chapter
of
IOHN
.
Verse
12.
But
to
as
many
as
receiued
him
,
to
them
he
gaue
the
Prerogatiue
,
&c.
THere
are
two
thinges
that
ordinarily
make
men
colde
,
and
negligent
,
as
in
the
pursuit
of
that
,
they
haue
some
minde
to
;
so
in
the
desire
of
that
,
which
is
offered
:
ignorance
of
the
worth
thereof
,
and
a
conceite
,
that
to
them
,
it
will
bee
of
small
vse
,
or
profit
.
To
what
end
shoulde
a
man
spend
his
time
,
and
labour
in
the
search
of
that
,
which
,
when
hee
hath
found
it
,
is
not
worth
the
taking
vp
,
and
carrying
away
?
Or
though
perhaps
it
bee
of
some
value
,
in
it selfe
;
yet
if
I
know
not
how
to
make
any
benefit
of
it
,
I
were
as
good
spare
my
paines
,
as
lose
my
labour
.
That
neither
of
these
two
hinderances
might
holde
vs
,
from
receiuing
Christ
by
faith
,
that
we
might
become
the
sonnes
of
God
,
and
heires
of
euerlasting
life
in
heauen
;
In
my
last
exercise
,
I
shewed
both
the
excellency
of
this
prerogatiue
in
it selfe
,
and
the
inualuable
profitte
,
that
would
arise
to
vs
thereof
.
What
greater
honour
,
can
there
possiblie
bee
imagined
,
then
to
bee
heyres
apparant
to
the
kingdome
of
heauen
?
what
higher
aduancement
,
can
the
conceite
of
men
,
or
Angelles
deuise
,
then
for
the
children
of
the
diuell
to
bee
made
the
sonnes
of
God
?
As
for
profitte
,
what
should
I
speake
of
it
?
Where
is
it
to
bee
found
,
if
it
bee
not
in
a
kingdome
:
especially
such
a
kingdome
,
as
is
furnisht
,
and
full
fraught
,
within
it selfe
,
with
all
thinges
belonging
either
to
commoditie
,
or
pleasure
?
Wee
haue
had
nowe
a
weekes
time
,
to
bethinke
our selues
,
whether
wee
will
bee
the
children
of
God
,
or
no.
What
speake
I
of
a
weeke
?
We
haue
,
the
most
part
of
vs
,
had
many
weekes
,
and
moneths
,
and
yeeres
:
yea
,
some
of
vs
some
scores
of
yeers
,
to
consider
with
our selues
,
whether
wee
will
accept
of
this
offer
,
which
Christ
makes
vs
,
in
his
fathers
name
,
or
noe
.
Wee
haue
beene
,
or
might
haue
beene
acquainted
with
these
mysteries
,
a
long
time
;
euer
since
wee
came
to
yeeres
of
discretion
.
Is
it
not
high
time
,
wee
had
aduised
,
and
resolued
of
the
matter
?
Is
there
such
doubt
,
or
hazard
in
the
choyse
,
that
wee
neede
take
so
long
a
daye
,
to
giue
our
aunswere
?
Doo
wee
make
question
,
whether
it
bee
a
prerogatiue
,
or
noe
,
To
bee
the
sonnes
of
GOD
?
If
naturall
affection
canne
worke
any
thing
with
vs
,
to
whome
owe
wee
more
loue
,
then
to
him
,
by
whome
wee
haue
our
beeing
?
If
wee
reguarde
iustice
,
and
equitie
,
to
whome
doe
we
rather
appertaine
,
then
to
him
,
that
first
made
vs
of
nothing
?
So
glorious
an
inheritance
were
(
in
reason
)
to
be
songht
for
,
by
al
possible
meanes
,
though
it
were
not
offred
.
An
inheritance
being
offered
,
were
(
in
kindnesse
)
to
bee
accepted
,
though
it
were
not
so
glorious
.
And
doe
wee
yet
draw
backward
?
Are
wee
still
vnresolued
?
Which
of
vs
doth
not
,
with
a
certaine
iust
disdaine
,
condemne
the
idle
excuses
of
those
men
,
who
beeing
bidden
to
the
marriage
of
the
Kings
Sonne
,
would
suffer
themselues
to
be
carried
a
waie
with
such
vaine
imployments
?
I
haue
bought
and
I
must
needes
go
out
and
see
it
.
I
pray
thee
haue
me
excused
.
Hast
thou
bought
a
farme
?
Nay
rather
it
should
seeme
the
farme
hath
bought
thee
?
Art
thou
so
tyed
to
it
,
that
thou
canst
not
bee
without
the
sight
of
it
,
for
a
dinner
time
?
Other
men
take
Farmes
to
serue
them
for
their
profite
.
Thou
hast
bought
one
,
to
serue
it
to
thy
vnrecouerable
losse
.
Is
anie
man
so
madde
,
as
to
lose
the
fauour
of
a
prince
,
for
the
sight
of
a
Farme
?
Another
saith
,
He
hath
bought
fiue
yoke
of
Oxen
,
and
must
go
proue
them
,
and
therefore
prayes
to
bee
excused
.
Excused
?
Seemes
it
a
matter
,
that
will
admitte
any
excuse
,
to
refuse
the
kindnesse
of
a
prince
,
for
the
triall
of
a
yoke
of
Oxen
?
Durst
thou
send
thy
Land-lord
such
an
answere
?
Wilt
thou
leaue
the
honor
thy
prince
vouchsafes
thee
,
to
be
serued
at
his
owne
Table
,
that
thou
maiest
go
waite
vpon
Oxen
?
They
are
not
yoakt
so
fast
one
to
another
,
as
thou
art
to
euery
one
of
them
.
Let
me
put
thee
in
minde
of
an
aunswere
,
made
by
our
Sauiour
Christ
,
in
a
case
not
vnlike
to
this
.
He
cald
one
to
followe
him
,
who
would
needs
go
first
,
&
burie
his
father
.
What
said
he
to
him
:
Let
the
dead
bury
their
dead
;
but
goe
thou
,
and
preach
the
kingdom
of
God
.
So
may
I
say
to
thee
;
Let
beasts
looke
to
beastes
:
goe
thou
and
enioy
the
princes
presence
,
and
fauour
:
it
is
not
this
mannerly
excusing
of
the
matter
,
that
wil
serue
the
turne
.
The
party
whom
our
Sauiour
called
,
went
not
rudely
away
to
bury
his
father
but
demaunded
leaue
,
that
hee
might
goe
.
Lord
,
suffer
mee
first
to
goe
and
bury
my
father
.
And
yet
,
what
is
a
guest
to
a
Sonne
?
A
marriage
dinner
to
an
inheritance
?
If
it
bee
so
monstrous
an
vnthankfulnesse
,
not
to
come
to
a
feast
,
when
the
King
bids
vs
:
what
is
it
,
not
to
accept
of
a
kingdome
,
when
it
is
offered
?
Shall
seeing
of
a
farme
,
or
trying
of
Oxen
,
drawe
vs
a
way
from
taking
assurance
of
so
greate
an
estate
?
What
if
thou
haue
marryed
a
wife
?
There
is
neither
Iew
,
nor
Grecian
;
there
is
neither
bond
,
nor
free
:
there
is
neither
male
,
nor
female
;
For
yee
are
all
one
in
Iesus
Christ
.
There
are
,
in
al
states
,
many
places
of
honor
&
office
,
whereof
the
husband
is
capable
;
but
the
wife
doth
not
so
much
as
partake
with
him
in
the
titles
.
And
what
kingdome
,
or
Common-wealth
euer
equalled
women
to
men
?
Onely
God
hath
vouchsaf't
one
,
and
the
same
prerogatiue
to
both
,
that
they
may
both
become
the
children
of
God
.
But
the
amplyfying
of
this
matter
belonges
rather
to
the
next
point
,
concerning
the
equality
of
this
dignitie
,
To
bee
the
sonnes
of
God
;
then
to
this
,
whereof
I
nowe
entreate
,
touching
the
prerogatiue
,
it selfe
.
With
the
loue
whereof
if
any
man
before
were
not
inflamed
:
Yet
(
I
hope
)
his
affection
now
is
kindled
;
Sure
I
am
it
will
bee
,
if
hee
doo
but
enter
into
a
due
consideration
of
the
matter
.
For
how
is
it
possible
,
that
a
man
should
so
much
hate
himselfe
,
as
not
to
desire
to
bee
his
sonne
,
whose
seruantes
the
greatest
Princes
of
this
worlde
,
haue
alwayes
acknowledged
themselues
to
bee
?
What
is
it
then
,
that
wee
preferre
before
this
Sonneshippe
?
It
hath
beene
offered
vs
,
and
almost
thrust
vpon
vs
,
a
long
time
,
and
often
.
The
dignitie
of
it
,
(
according
to
the
weake
conceite
,
and
capacity
of
man
)
hath
beene
declared
,
and
set
out
vnto
vs
.
How
is
it
come
to
passe
,
that
wee
haue
not
layd
hould
on
so
extraordinarie
a
fauour
,
so
long
a
time
?
Are
wee
loth
to
take
the
paines
?
vnreasonable
is
that
excuse
,
in
a
matter
of
so
great
worth
;
and
in
this
matter
vntrue
also
,
as
the
condition
propounded
euidently
sheweth
.
Beleeue
and
bee
a
Sonne
.
Yet
perhaps
this
pretence
might
carry
some
better
colour
with
it
,
if
it
were
not
made
by
them
,
who
take
infinitly
more
paines
,
for
things
infinitly
lesse
in
valew
.
Shall
wee
plead
ignorance
,
either
of
our
owne
estate
,
or
of
the
exceliency
of
that
prerogatiue
?
Wilfull
ignoraunce
rather
increaseth
,
then
excuseth
the
fault
.
And
who
can
bee
ignorant
,
that
hath
had
any
desire
to
learne
;
vnlesse
like
a
man
,
that
lyeth
in
a
ditch
,
and
stre●cheth
out
his
hands
,
calling
for
helpe
to
all
them
,
that
passe
by
,
hee
refuse
to
set
one
finger
to
the
ground
,
for
the
raysing
of
himselfe
?
Doo
wee
then
despise
so
great
an
happinesse
?
Though
wee
could
bee
so
vnthankefull
to
God
(
and
yet
that
were
monstrous
)
yet
howe
canne
wee
bee
so
iniurious
to
our selues
?
What
shall
I
say
?
Or
vpon
what
shall
I
lay
the
blame
?
It
would
bee
verie
strange
,
and
ha●sh
to
most
men
,
if
I
should
accuse
them
of
not
beleeuing
.
Who
would
not
be
foreman
of
the
Iurie
to
finde
him
guilty
?
who
would
make
daintie
to
giue
sentence
against
his
life
,
that
doth
not
beleeue
whatsoeuer
is
deliuered
in
the
Gospell
?
Not
beleeue
?
sayeth
one
.
Hee
is
worse
then
a
Turke
,
or
a
Iewe
,
that
beleeues
not
.
I
confesse
,
it
seemes
scarcely
credible
to
my selfe
,
that
any
man
professing
religion
should
not
beleeue
.
But
I
holde
it
altogether
vnpossible
,
that
a
man
should
indeede
bee
per●waded
in
his
heart
,
that
by
beleeuing
in
Christ
,
hee
shall
become
the
sonne
of
God
;
and
yet
should
bee
altogether
carelesse
of
beleeuing
.
It
is
not
vnlikely
,
that
wee
haue
a
generall
opinion
of
the
●uth
of
the
Scripture
:
but
either
wee
neuer
markt
,
or
neuer
considered
this
,
and
such
like
points
,
that
we
might
be
throughly
rooted
,
and
grounded
in
the
bleefe
therof
.
O
that
I
might
intreat
so
much
of
you
all
,
and
euery
one
,
as
that
you
wold
be
pleased
to
bestow
a
little
time
,
●n
the
meditation
of
this
prerogatiue
?
I
make
no
question
,
but
if
once
you
did
stedfastly
beleeue
it
,
you
would
neuer
giue
ouer
,
till
you
had
made
your selues
sure
of
so
happy
,
and
blessed
an
estate
.
The
Prophet
Esay
,
considering
a
little
the
backewardness
of
the
Iewes
,
in
receiuing
saluation
,
by
the
promised
Messaih
:
and
a
great
forwardness
to
other
matters
,
reproues
them
for
it
in
this
sort
.
Wherefore
doe
yee
lay
out
siluer
(
saith
hee
)
and
not
for
bread
?
And
your
labour
,
and
are
not
satisfied
?
May
not
we
ins●ly
take
vp
the
like
complaint
,
against
the
peruersenesse
,
and
vnto
wardnesse
of
this
age
?
Doe
not
men
beate
their
braines
,
spend
their
spirits
,
breake
their
sleepe
,
wast
their
time
,
shorten
their
liues
,
by
carking
,
&
caring
for
the
momentary
trash
of
this
world
?
We
rise
erly
,
we
go
late
to
bed
,
we
fare
hardly
,
we
cloth
our selues
simply
,
we
toile
,
&
moile
like
horses
,
&
al
for
nothing
.
What
is
all
the
wealth
in
the
world
to
the
riches
in
heauen
?
What
are
all
the
possessions
of
the
earth
to
the
inheritance
of
that
kingdome
?
What
is
all
the
honor
,
that
the
world
can
heape
vpon
a
man
,
in
comparison
of
being
the
Sonne
of
God
?
If
it
continue
with
thee
,
as
long
as
thou
continuest
aliue
;
yet
leaues
thee
,
when
thou
diest
;
whereas
that
heauenly
preferment
abides
with
thee
,
&
attends
vpon
thee
after
death
,
or
rather
lifts
thee
vp
,
and
carries
thee
aliue
to
heauen
.
For
,
what
though
this
sinfull
earthly
carcasse
be
destroyed
?
yet
the
soule
mounts
,
immediatly
,
vp
to
heauen
,
taking
possession
of
that
inheritance
,
and
inioying
it
with
al
freedome
,
&
comfort
,
in
assured
expectation
of
proportionable
glory
wherewith
the
body
,
in
due
time
,
shall
be
clothed
,
and
beautifyed
.
And
doe
wee
still
lie
groueling
vpon
earth
?
Wee
shewe
thereby
whose
children
wee
are
:
vpon
thy
belly
shalt
thou
goe
(
said
the
Lorde
to
the
olde
serpent
the
Diuell
)
and
dust
shalt
thou
eate
all
the
daies
of
thy
life
.
See
O
foole
,
this
night
they
shall
fetch
away
thy
soul
from
thee
:
then
whose
shal
these
treasures
be
,
that
thou
hast
prouided
?
What
?
a
man
of
thy
state
,
and
aboundance
,
in
a
moment
come
to
nothing
?
quaking
,
and
trembling
at
the
very
thought
of
it
,
in
the
midst
of
al
thy
wealth
?
Wouldst
thou
do
so
;
couldst
thou
do
so
,
if
thou
knew'st
,
thou
wert
going
to
a
most
glorious
kingdome
in
heauen
?
Is
it
possible
,
any
man
of
indifferent
discretion
,
should
be
loth
to
change
a
Chamber
in
an
other
man●
house
,
for
a
royal
palace
in
his
own
Realme
,
and
gouernment
.
But
why
should
I
so
much
distrust
your
capacities
,
or
suspect
your
aflections
?
I
see
you
are
able
to
compass
great
matters
,
and
haue
strong
desires
to
those
things
,
you
like
:
if
I
may
but
entreate
so
much
of
you
,
as
to
vouchsafe
a
little
time
,
to
the
meditation
of
this
prerogatiue
,
I
make
no
doubt
,
but
you
will
both
conceiue
,
and
affect
it
.
I
doe
not
goe
about
to
depriue
you
of
any
naturall
faculty
,
but
as
it
were
to
lead
you
to
the
right
vse
of
it
.
I
seeke
not
to
roote
out
your
affections
,
but
to
grift
vpon
them
such
seions
,
as
may
bring
forth
pleasant
,
and
lasting
sruit
.
Is
thy
vnderstanding
great
?
Here
are
greate
mysteries
,
in
the
search
whereof
thou
maist
imploy
it
.
For
,
what
wit
,
what
iudgement
,
what
conceit
,
is
able
to
sound
the
depth
,
or
valew
the
worth
,
or
comprehend
the
extent
of
this
honour
,
To
bee
the
Sonne
of
God
?
Is
thy
capacity
but
weake
?
What
is
plainer
?
what
is
easier
,
then
to
vnderstand
,
that
by
beleeuing
in
Christ
,
thou
shalt
bee
made
the
Sonne
of
God
,
and
ioynt
heire
of
heauen
with
Christ
?
Yea
,
this
doctrine
wil
teach
thee
,
how
to
satisfy
thy
most
insatiable
desires
.
Doth
ambition
prick
thee
forward
,
with
loue
of
honour
:
Why
wilt
thou
not
set
thy
minde
on
that
,
which
is
true
honour
indeed
?
The
foolish
vanity
of
men
,
hath
bewrayed
itselfe
,
that
the
conquest
of
the
whole
world
would
not
suffice
them
.
All
the
autority
and
glory
,
that
the
Emperours
of
Rome
attain'd
to
,
could
not
quench
their
thirst
of
honour
,
but
that
some
of
them
would
needes
be
worship●
as
Gods
.
If
they
could
once
haue
attained
the
dignity
of
being
the
Sonnes
of
God
,
it
is
apparant
they
had
beene
satisfyed
to
the
full
.
I
confesse
,
biulding
of
Churches
,
offering
of
sacrifices
,
making
of
prayers
,
ascribing
of
all
power
to
them
,
gaue
them
no
sufficient
content
.
For
they
could
not
bee
perswaded
,
that
they
were
(
as
they
were
,
and
would
needes
be
,
tearmed
)
Gods
.
But
had
they
beene
assured
in
their
owne
true
feeling
,
that
they
were
made
Gods
indeed
,
or
the
Sonnes
of
God
,
which
later
is
a
priuiledge
of
them
,
that
beleeue
in
Christ
,
they
had
beene
settled
in
full
quietnesse
of
minde
,
&
filled
with
ioy
vnspeakeable
.
Shall
we
proudly
contemne
,
carelesly
neglect
,
or
faintly
accept
of
such
an
honour
?
yet
if
the
mighty
on
s
of
the
world
,
that
doate
vpon
their
present
greatnesse
,
care
not
for
,
or
will
not
think
,
that
there
can
be
any
greater
,
or
better
estate
,
then
they
now
enioy
;
let
not
vs
refuse
so
goodly
an
opportunity
,
of
being
made
heires
of
such
a
kingdome
,
as
hath
neither
measure
of
glory
nor
end
of
continuance
:
but
let
vs
,
with
all
care
&
diligene
,
bestow
our selues
vpon
the
purchasing
of
that
prerogatiue
,
which
being
once
attain'd
to
,
giues
vs
certaine
interest
t̄o
euerlasting
happinesse
.
Nay
;
will
some
man
reply
,
you
mistake
the
matter
.
The
Euangelist
speakes
not
of
any
such
prerogatiue
,
as
you
imagin
,
by
which
men
are
actually
,
and
presently
made
the
Sonnes
of
God
;
but
of
the
power
that
is
giuen
to
them
,
whereby
they
haue
free
will
to
receiue
,
or
acknowledge
Christ
,
and
so
at
last
,
to
be
made
the
Sons
of
God
.
There
is
no
remedy
,
though
I
hastned
all
I
could
,
to
the
dispatch
of
that
,
which
remaines
,
but
I
must
needs
make
a
little
stay
;
that
I
may
the
better
cleere
the
way
before
me
.
And
because
our
Rhemists
are
the
men
,
that
prepare
these
forts
against
vs
,
I
will
incounter
them
hand
to
hand
,
as
they
haue
ranged
themselues
in
order
,
vpon
their
best
aduisement
.
There
haue
beene
many
skirmishes
,
and
somebattailes
,
about
this
hold
of
freewill
,
which
is
the
very
strength
of
the
kingdome
of
popery
;
vpon
which
,
all
their
satis
faction
,
and
merits
absolutly
depend
;
so
that
,
if
this
were
once
ouerthrowne
,
the
best
parte
of
Romish
reuenues
,
by
which
their
warres
are
mayntained
,
were
vtterly
cut
off
,
and
their
power
exceedingly
weakned
.
It
is
not
my
purprse
neither
haue
I
any
iust
occasion
,
or
opportunity
,
to
seeke
out
all
their
force●
of
this
kinde
,
in
euery
corner
;
but
I
must
,
and
will
content
my selfe
to
take
this
peece
in
my
way
,
and
to
ouerthrowe
it
by
the
strength
of
GOD
,
and
laye
it
euen
with
the
groumd
.
But
first
I
will
giue
you
a
view
of
it
,
as
it
standes
in
all
the
brauery
.
Because
the
place
,
of
it
owne
nature
,
affords
no
firme
grounde
,
for
such
a
building
,
they
lay
a
forced
and
false
foundation
.
For
whereas
,
the
holy
Ghost
speakes
of
dignity
,
and
prerogatiue
,
noting
the
honour
we
receceiue
,
not
the
strength
;
they
turne
vp
that
ground
,
and
tell
vs
of
I
knowe
not
what
power
.
This
fraud
of
theirs
I
doe
but
name
,
because
I
discouered
it
to
the
full
in
my
last
exercise
,
and
digd
it
vp
,
with
the
labour
,
and
tooles
of
their
owne
workmen
.
Now
let
vs
see
,
what
they
build
vpon
this
foundation
.
Freewill
(
say
they
)
to
receiue
,
or
acknowledge
Christ
:
and
power
giuen
to
men
,
if
they
will
,
to
be
made
by
Christ
the
Sonnes
of
God
,
but
not
forced
or
drawne
thereto
,
by
any
necessity
.
Hee
that
carefully
surueies
this
building
,
shall
finde
,
that
there
is
neither
bewty
,
nor
strength
therein
.
How
ill
fauouredly
dooth
the
forefront
shewe
?
Free-will
to
receiue
Christ
,
and
power
giuen
.
What
of
this
free-will
?
Doe
you
meane
that
free
will
is
giuen
?
Doe
you
seuer
it
from
power
?
It
should
seeme
so
by
your
wordes
:
for
,
your
Freewill
is
referred
to
the
receiuing
of
Christ
,
your
power
to
being
made
the
Sonnes
of
God
;
your
building
goes
beyound
your
foundation
.
There
is
no
mention
heere
but
only
of
power
,
concerning
the
later
;
so
that
the
former
stands
neither
safely
,
nor
handsomely
,
tottering
all
aside
,
and
ready
to
fall
,
with
the
least
breath
,
that
shall
blowe
vpon
it
.
Besides
;
how
disorderly
stand
those
wordes
;
If
they
will
?
Power
giuen
to
men
,
if
they
will
,
to
bee
made
&c:
I
pray
you
make
vs
vnderstand
your
meaning
.
Wherein
lies
this
choise
?
If
they
will
receiue
the
power
,
meane
you
?
Or
,
if
they
will
bee
made
the
Sonnes
of
God
?
Questionlesse
it
must
needes
belong
to
this
later
;
To
bee
made
the
Sonnes
of
God
,
if
they
will
.
There
you
should
haue
set
it
aboue
,
and
not
haue
cramd
it
in
,
betwixt
the
other
two
parts
,
so
rudely
.
Lastly
for
the
increase
of
this
deformity
;
the
roofe
hath
no
fashion
in
it
,
nor
proportion
to
the
rest
of
the
building
.
Viewe
them
together
.
Power
giuen
to
be
made
,
but
not
forced
or
drawne
.
This
must
be
diuers
from
the
former
;
To
be
made
,
not
forced
.
It
is
apparant
to
euery
man
,
that
it
would
haue
beene
much
handsomer
,
if
not
needfull
,
to
haue
added
in
the
later
clause
,
to
be
;
thus
but
not
to
be
forced
.
For
that
the
sentence
requires
,
because
of
the
wordes
,
that
come
betweene
,
to
be
made
,
but
not
forced
.
What
if
wee
fill
vppe
the
hole
with
those
wordes
,
is
all
well
?
Nothing
lesse
.
Who
sees
not
that
it
is
absurd
to
say
,
that
power
was
giuen
men
to
be
made
,
but
not
to
be
forced
?
As
if
a
man
needed
power
to
be
giuen
him
,
that
he
might
bee
forced
.
Nay
rather
hee
had
need
of
power
,
that
he
may
not
be
forced
.
I
take
no
pleasure
in
this
course
of
reprouing
their
imperfections
:
but
their
owne
insolency
in
contemning
al
men
,
in
comparison
of
their
owne
faction
,
&
the
miserable
doating
of
their
followers
vpon
them
,
as
if
there
were
no
learning
,
but
in
their
heads
,
makes
mee
think
it
not
only
lawfull
,
but
also
needfull
,
to
lay
open
such
palpable
defects
.
Now
to
the
strength
of
this
Fort.
Where
Freewill
vaunts
it selfe
,
as
if
it
were
set
vpon
a
most
sure
ground
.
The
foundation
,
as
they
would
haue
it
,
is
,
power
to
be
made
,
the
Sonnes
of
God
.
First
,
I
haue
shewed
already
,
that
the
word
which
our
Euangelist
here
vseth
,
though
sometimes
it
signify
power
,
yet
is
neuer
taken
,
in
the
Scripture
,
for
freedome
of
wil.
But
say
it
were
,
now
,
&
then
,
so
taken
,
&
that
in
this
place
it
belonged
to
the
same
matter
:
yet
were
it
not
wel
applyed
by
these
Papists
.
For
the
holy
Ghost
,
dooth
not
speake
heere
of
power
to
receiue
Christ
,
but
to
bee
made
the
Sonnes
of
God
.
Hee
had
no
meaning
to
shewe
,
what
was
giuen
men
to
enable
them
,
for
the
receiuing
of
Christ
;
but
to
declare
,
what
they
should
attaine
to
,
by
receiuing
him
:
so
that
this
first
part
of
their
annotation
,
hath
no
warrant
from
the
Text.
If
any
man
think
,
that
they
may
be
excused
,
as
grounding
this
note
of
freewill
vpon
those
other
words
,
As
many
as
receiued
him
;
I
will
shew
anone
,
if
God
will
,
against
some
other
popish
writers
,
that
no
such
thing
will
follow
therevpon
:
in
the
meane
while
it
is
easy
to
see
,
that
this
defence
,
cannot
helpe
the
Rhemists
,
who
raise
their
building
,
vpon
the
words
that
follow
,
Hee
gaue
them
power
.
Power
giuen
to
men
(
say
they
)
if
they
will
,
to
be
made
by
Christ
the
Sons
of
God
.
Now
power
,
but
honour
,
or
prerogatiue
.
But
let
that
passe
,
as
already
handled
:
And
so
let
vs
passe
ouer
the
other
words
,
To
bee
made
,
though
the
Euangelist
say
to
be
.
I
may
not
forget
to
note
,
that
they
speake
craftily
,
and
insufficiently
,
for
the
expressing
of
the
Text
,
Power
giuen
to
men
.
Why
doe
they
not
rather
follow
the
Euangelist
?
And
if
they
will
needes
haue
it
to
bee
,
Power
;
say
as
hee
doth
,
giuen
to
as
many
as
receiue
Christ
.
Giuen
to
men
;
say
they
.
To
what
men
?
To
them
that
beleeue
in
the
name
of
Christ
.
Hee
speakes
not
of
comparison
,
betwixt
men
,
and
Angels
,
but
of
difference
betwixt
men
,
and
men
.
All
haue
not
this
prerogatiue
,
call
it
power
if
you
will
,
To
be
made
the
Sonnes
of
God
.
It
is
proper
to
them
only
,
that
receiue
him
,
by
trusting
in
him
.
As
many
as
receiued
him
,
to
them
he
gaue
the
prerogatiue
.
You
will
say
,
That
honour
,
or
power
is
denyed
no
man
.
It
is
graunted
to
no
man
,
but
to
him
that
beleeues
in
Christ
.
But
euery
man
may
beleeue
.
Of
that
in
the
next
point
.
What
then
?
Therefore
this
power
is
giuen
to
men
,
To
be
made
the
Sonnes
of
God
.
The
question
is
not
so
much
of
the
truth
of
this
speech
,
as
of
deliuering
the
Euangelists
meaning
:
who
intends
not
to
shewe
,
what
power
is
giuen
to
men
in
generall
;
but
what
benefit
they
(
in
particular
)
reape
,
which
by
faith
receiue
Christ
that
came
into
the
world
,
and
to
his
owne
.
Trowe
yee
it
was
his
purpose
to
say
,
that
the
world
,
which
knewe
him
not
,
and
his
owne
,
that
receiued
him
not
,
had
power
giuen
them
to
be
made
the
Sonnes
of
God
?
I
dare
say
yee
doe
not
thinke
so
.
But
perhaps
freewill
was
giuen
to
men
.
This
also
appertaines
to
the
next
point
;
yet
a
word
,
for
answere
to
the
doubt
.
Either
it
was
not
giuen
at
all
,
or
to
them
only
,
that
had
the
Gospell
preacht
vnto
them
.
For
we
may
not
dreame
of
,
I
cannot
tel
what
freedome
of
will
,
whereof
all
men
should
be
partakers
,
by
the
vertue
,
and
efficacy
of
our
Sauiours
comming
into
the
world
.
There
is
no
such
matter
.
If
free
wil
to
receiue
Christ
be
not
common
to
all
men
by
nature
,
it
is
giuen
by
certaine
meanes
,
to
certaine
men
,
and
not
to
other
.
There
is
no
possibility
of
being
made
the
Son
of
God
,
but
vpon
a
supposition
of
faith
,
by
the
doctrine
of
the
Gospell
.
But
if
by
Freewill
to
acknowledge
Christ
,
and
power
to
be
made
the
Sonne
of
God
,
they
vnderstood
no
more
,
but
the
contrary
to
that
,
which
they
deny
in
the
last
place
;
namely
,
being
forced
,
ordrawne
therevnto
,
by
necessity
;
wee
would
readily
,
and
willingly
subscribe
to
their
opinion
.
For
we
know
it
is
needlesse
,
that
God
should
force
a
man
to
that
,
to
which
he
can
,
without
any
violence
,
perswade
,
and
incline
him
.
Yea
,
we
confesse
it
is
held
by
vs
for
an
impossibility
,
that
the
will
should
be
forced
;
that
a
man
should
wil
,
&
not
wil.
But
this
is
the
maine
matter
that
must
be
handled
against
other
adversaries
by
&
by
;
&
I
hasten
to
it
.
Only
giue
me
leaue
to
add
this
one
thing
,
concerning
the
point
of
freewil
,
grounded
on
this
place
of
Scripture
by
the
Rhemists
;
that
is
I
grant
them
their
translation
:
yet
freewil
hath
but
a
slippry
foundation
therevpon
.
He
gaue
them
power
to
be
made
the
Sons
of
God
;
what
of
that
?
Therfore
it
was
in
their
own
choise
,
whether
they
would
be
the
Sons
of
God
,
or
no
,
&
they
had
power
to
be
,
if
they
would
.
It
is
out
of
question
,
that
they
could
not
be
,
vnless
they
would
,
supposing
that
they
were
not
,
vpon
their
beleeuing
.
But
this
freedome
of
will
cannot
be
drawne
necessarily
out
of
these
words
.
Is
it
al
one
to
say
,
He
gaue
them
power
to
be
made
the
Sons
of
God
;
&
He
gaue
them
free
wil
to
choose
whether
they
wold
be
made
the
Sons
of
God
,
or
no
?
Power
giuen
to
such
a
purpose
inferrs
a
kind
of
faculty
,
resting
in
him
,
to
whom
it
is
giuen
,
to
doe
that
which
it
is
giuen
for
.
This
if
the
holy
Ghost
had
intended
to
signify
,
he
would
rather
haue
said
;
He
gaue
them
power
,
to
make
themselues
the
Sons
of
God
,
if
they
would
:
or
at
least
,
By
which
they
might
be
willing
to
be
made
the
Sonnes
of
God
,
by
beleeuing
they
were
made
capeable
of
that
prerogatiue
.
As
one
that
is
born
,
&
brought
vp
in
the
Country
,
hath
no
possibility
to
become
Mayor
,
or
sheriff
of
this
Citty
:
But
if
hee
hath
his
freedome
bestowed
vpon
him
,
and
he
hath
there
wit
hall
power
giuen
him
to
bee
made
a
giuernour
,
though
his
power
doe
not
signifie
any
freewill
:
So
it
is
with
them
,
that
haue
attayned
to
faith
,
(
I
speake
according
to
the
Rhemists
conceite
,
and
translation
)
who
haue
power
to
bee
made
the
sonnes
of
God
,
and
yet
this
power
proues
not
any
freedome
of
will
.
Thus
,
and
thus
weakely
haue
our
Rhemists
built
their
Forte
,
for
the
safety
of
their
kingdome
of
free
will
.
The
foundation
is
sandy
,
the
building
neither
faire
for
sight
,
nor
strong
for
vse
.
Some
other
of
the
same
crue
,
haue
laboured
to
make
good
that
point
out
of
this
place
,
by
an
other
kinde
of
sortification
.
It
is
apparant
(
saith
one
)
that
it
is
the
power
of
free
will
,
or
that
it
is
the
office
of
free
will
,
to
receiue
,
or
not
receiue
the
worde
of
God
;
because
the
Euangelist
tells
vs
that
some
doe
receiue
,
and
some
doe
not
.
This
man
made
better
choise
of
his
ground
,
then
our
Rhemists
did
.
For
hee
layes
his
foundation
on
the
very
wordes
of
the
holy
Ghost
rightly
vnderstood
;
His
owne
receiued
him
not
.
But
as
many
as
receiued
him
,
&c.
The
first
wordes
are
plaine
of
his
not
being
receiued
:
the
later
sufficiently
implyed
that
some
did
receiue
him
;
els
would
the
Euangelist
haue
said
;
But
if
any
man
had
receiued
him
,
he
would
haue
giuen
him
the
Prerogatiue
,
to
be
the
Sonne
of
God
.
A
good
beginning
;
but
hee
failes
in
the
pursuit
of
the
matter
.
And
yet
if
his
meaning
were
no
other
,
then
his
words
may
well
beare
,
hee
might
bee
allowed
in
that
,
hee
saith
.
For
it
is
not
to
bee
denied
,
that
it
is
the
will
of
man
,
that
either
receiueth
,
or
refuseth
Christ
.
This
I
speake
according
to
the
true
nature
of
saith
,
which
is
to
rest
vpon
Christ
for
saluation
:
and
that
resting
is
an
action
of
the
will
.
But
if
I
were
to
speak
,
after
the
opinion
of
the
Papists
,
(
as
he
should
haue
done
)
who
place
faith
in
the
vnderstanding
,
I
see
not
how
I
might
truely
affirme
that
it
it
the
office
of
the
will
,
to
receiue
,
or
not
to
receiue
Christ
.
For
it
is
not
in
the
power
of
the
will
,
to
beleeue
,
or
not
to
beleeue
;
that
is
to
acknowledge
a
thing
to
bee
true
,
or
false
,
any
more
then
it
is
for
a
man
to
take
that
to
bee
white
,
which
hee
sees
to
be
blacke
,
red
,
yellow
,
greene
,
or
of
some
other
colour
,
then
white
.
In
such
cases
,
there
is
no
manner
of
command
in
the
will
ouer
the
vnderstanding
.
Well
may
it
preuaile
so
farre
,
as
to
hinder
the
vnderstanding
in
examining
of
a
truth
,
or
in
the
professing
of
that
it
conceiues
;
yea
it
may
carry
a
man
with
violence
to
make
contrarie
profession
to
that
,
he
is
perswaded
of
and
knows
:
but
it
cannot
possibly
be
of
force
to
inioyne
it
,
to
holde
this
,
or
that
for
truth
,
otherwise
then
naturall
,
or
supernaturall
light
discouers
it
to
be
.
It
is
the
will
then
,
that
receiues
Christ
,
or
refuseth
him
,
beleeues
,
or
beleeues
not
:
taking
faith
for
trusting
in
Christ
,
as
wee
doe
;
not
,
as
the
Papists
doe
,
for
beleeuing
the
truth
of
that
which
is
deliuered
concerning
him
,
in
the
Scripture
.
Neither
yet
is
it
to
bee
helde
for
true
,
that
there
is
any
such
power
,
or
office
of
free
will
,
as
the
Papists
dreame
of
,
to
bee
concluded
out
of
this
place
.
For
I
may
not
runne
into
a
large
discourse
of
the
Doctrine
:
but
must
keepe
my selfe
within
the
compasse
of
this
one
Text.
The
free
will
,
which
the
Papists
fight
for
,
as
for
their
free
hold
,
is
an
absolute
libertie
in
the
will
of
Man
,
to
choose
,
or
refuse
,
at
his
owne
pleasure
.
This
they
say
wee
haue
,
and
vse
in
the
accepting
,
or
reiecting
of
grace
:
which
is
offered
vs
by
God
;
but
so
,
that
it
is
left
to
vs
,
to
receiue
,
or
refuse
it
.
This
Doctrine
say
I
,
can
not
bee
warranted
by
this
scripture
.
Let
any
reasonable
man
iudge
.
Some
refuse
CHRIST
,
some
receiue
him
;
what
will
you
inferre
herevpon
?
That
therefore
it
is
left
to
euerie
mans
choyse
,
whether
hee
will
receiue
him
,
or
refuse
him
?
Tell
me
,
what
you
thinke
of
the
first
grace
,
by
which
a
man
is
inhabled
to
take
,
or
leaue
.
I
will
speake
as
plaine
,
as
by
any
meanes
I
can
,
that
euery
man
may
vnderstand
mee
.
It
is
agreed
vpon
,
on
both
sides
,
theirs
,
and
ours
,
that
naturally
no
man
hath
any
power
to
receiue
CHRIST
,
or
to
will
to
receiue
him
.
Therefore
this
Abilitie
,
of
the
vsing
whereof
wee
dispute
,
is
vouchsaf't
to
euery
one
,
that
hath
it
,
by
God
,
and
proceedes
of
him
.
Shall
I
reason
now
,
as
as
our
Papists
doe
?
Some
men
haue
this
grace
,
by
which
they
are
able
to
beleeue
,
some
men
haue
it
not
.
Therefore
there
is
free
will
in
men
to
haue
it
,
or
want
it
.
Will
this
follow
vpon
that
?
No
more
will
it
;
that
there
is
free
will
,
because
some
beleeue
,
and
some
doe
not
.
Indeede
,
if
there
were
nothing
els
to
bee
found
,
from
which
this
difference
might
bee
fetcht
,
but
onely
the
will
of
man
;
there
were
some
good
reason
to
conclude
freedome
of
will
,
from
choise
,
and
refusall
.
But
the
case
standing
,
as
it
doth
,
that
wee
can
assigne
a
better
reason
of
this
diuersitie
,
euen
the
worke
of
Gods
spirit
by
grace
in
the
hearts
of
as
many
as
beleeue
,
the
Papists
conclusion
is
weake
,
and
lame
.
Some
receiue
,
some
refuse
:
Therefore
(
say
they
)
there
is
free
will
,
by
the
power
whereof
the
one
sort
beleeue
,
and
the
other
,
for
not
vsing
that
power
,
beleeue
not
.
Nay
rather
(
say
wee
)
Therefore
the
grace
of
GOD
workes
more
effectually
in
the
hearts
of
some
,
then
of
other
some
.
Is
there
any
Christian
soule
,
whom
this
conclusion
of
ours
will
not
content
better
,
then
that
of
theirs
?
Surely
he
must
needs
loue
his
owne
glorie
,
better
then
Gods
,
that
had
rather
ascribe
his
faith
,
to
his
owne
free
will
,
then
to
the
grace
of
God
.
Haue
I
not
yet
spoken
enough
;
or
not
plaine
enough
?
Bee
not
wearied
I
beseech
you
,
though
I
dwell
a
little
longer
vpon
the
matter
.
I
hope
I
shall
better
expresse
my
minde
,
and
you
better
vnderstand
me
.
That
abilitie
to
beleeue
comes
of
God
,
and
not
of
our selues
,
it
is
out
of
question
betwixt
vs
.
The
doubt
is
,
touching
the
vse
of
this
abilitie
.
For
example
;
Let
vs
suppose
,
that
both
the
theeues
that
were
crucified
with
our
Sauiour
Christ
,
had
this
grace
bestowed
on
them
by
God
,
that
they
were
able
to
beleeue
.
He
on
the
right
hand
vseth
this
grace
,
and
beleeueth
;
the
other
doth
not
vse
it
,
and
continueth
in
vnbeliefe
.
The
question
is
,
whence
this
difference
ariseth
.
From
the
power
of
free
will
;
say
the
Papists
.
From
the
workes
of
Gods
grace
,
say
wee
.
Wee
deny
not
(
say
they
)
,
that
the
grace
of
God
workes
more
effectually
in
the
one
,
then
in
the
other
:
but
wee
affirme
,
that
the
reason
of
this
difference
in
working
,
proceeds
from
the
diuers
vse
of
free
will
,
in
each
of
them
.
If
hee
,
on
the
left
hand
,
had
bin
willing
to
beleeue
,
the
spirit
of
God
would
haue
begotten
faith
in
his
heart
.
If
he
had
on
the
right
hand
bin
vnwilling
,
the
grace
of
God
would
haue
brought
forth
no
faith
in
him
.
Yet
they
touch
not
the
point
.
I
presse
them
for
a
farder
answere
.
Whence
was
it
,
that
the
one
was
willing
,
rather
then
the
other
?
Speake
out
,
that
all
men
may
heare
you
.
Was
it
from
himselfe
,
or
from
God
?
From
both
.
They
are
halfe
ashamed
,
to
bee
knowne
what
they
hould
,
and
therefore
striue
,
to
shift
of
the
matter
,
in
this
sort
.
But
it
will
not
serue
the
turne
.
I
looke
for
a
plaine
and
direct
answere
.
When
both
the
theeues
were
alike
vnwilling
,
and
might
both
alike
become
willing
,
whence
arose
the
beginning
of
difference
betwixt
them
?
You
cannot
say
,
it
came
from
God
;
for
in
respect
of
him
,
they
were
yet
both
alike
.
What
remaines
then
to
be
answered
,
but
that
the
one
,
of
himselfe
,
did
yeeld
to
the
motion
of
Gods
spirit
,
the
other
might
haue
done
,
but
woulde
not
.
I
confesse
,
you
say
,
there
wanted
assistance
from
God
,
to
leade
him
forward
to
the
obtaining
of
Faith
:
but
yet
you
still
auouch
,
that
the
Originall
of
the
difference
was
from
the
free
will
of
man
,
that
yeelded
;
not
from
the
free
grace
of
God
,
that
inclined
him
to
yeelding
.
For
that
grace
was
common
to
him
with
the
other
,
in
whome
there
was
no
willingness
at
all
.
What
was
become
of
the
zeale
of
the
glorie
of
God
,
when
men
first
broch't
these
deuises
?
Is
it
not
enough
for
vs
,
that
wee
are
willing
to
bee
saued
,
but
that
wee
must
also
take
the
cheefe
glorie
of
it
to
our selues
?
Are
wee
so
puft
vp
with
pride
,
and
selfe
loue
,
that
wee
had
as
lieue
perish
,
as
bee
beholden
to
GOD
for
our
saluation
?
Blame
mee
not
,
if
I
charge
the
pride
of
mans
Nature
very
deepely
in
this
case
.
It
is
a
matter
,
that
concernes
my
Lord
,
and
maister
,
(
on
whose
message
I
come
)
very
neere
.
Hath
hee
,
of
himselfe
,
vouchsafed
meanes
,
by
which
wee
may
bee
saued
;
hath
hee
,
meerely
of
his
owne
good
will
,
imparted
the
knowledge
thereof
vnto
vs
;
hath
hee
,
without
any
desert
,
or
desire
on
our
part
,
prouided
,
to
aduance
vs
to
the
estate
of
Sonnes
,
from
the
condition
of
Seruants
;
and
doe
wee
grudge
to
let
him
haue
the
honour
of
it
?
A
little
is
too
much
for
God
;
nothing
is
enough
for
our selues
.
Wee
are
content
(
with
much
adoe
)
to
let
it
bee
thought
,
and
said
,
that
wee
are
not
able
without
grace
,
to
doe
that
,
by
which
the
fauour
of
GOD
may
bee
procured
.
But
when
wee
haue
once
receiued
from
God
abilitie
to
beleeue
(
I
speake
still
,
as
the
Papists
doe
,
against
whom
I
reason
)
then
it
lies
in
our
owne
power
to
be
saued
,
or
to
be
damned
.
There
is
no
question
of
the
later
;
but
the
cause
of
damnation
is
alwaies
in
our selues
;
and
so
in
our selues
,
that
,
of
our selues
,
there
is
no
possibilitie
,
what
grace
soeuer
wee
haue
receiued
,
to
escape
it
.
But
the
power
to
receiue
Christ
,
that
wee
may
bee
made
partakers
of
that
Inheritance
of
Sonnes
,
is
wholly
from
God
,
and
not
from
our selues
.
What
said
I
?
The
power
?
It
is
not
enough
.
The
will
to
vse
that
power
?
It
is
not
enough
.
The
will
to
vse
that
power
,
is
stirred
vp
,
put
forward
,
and
inclined
to
it
,
onely
,
and
altogether
by
God
himselfe
.
The
act
of
the
wil
in
resting
vpon
Christ
is
mine
.
The
inclining
the
will
to
doe
this
act
,
is
Gods
,
and
not
mine
.
I
doe
willingly
,
and
by
mine
owne
choyse
beleeue
in
CHRIST
.
I
am
made
willing
,
marke
what
I
say
,
I
am
made
willing
:
not
onely
I
am
made
able
to
will
;
but
directed
,
and
perswaded
,
and
brought
to
will
,
yea
inclined
to
this
choise
,
by
the
power
of
the
spirit
of
God
.
Doth
any
man
doubt
of
this
point
?
Hee
knowes
not
or
considers
not
,
what
it
is
to
giue
the
glorie
of
his
saluation
to
God
.
Shall
I
so
part
stakes
with
God
,
in
this
matter
,
that
I
take
the
biggest
for
mine
owne
share
?
I
will
barely
propound
the
case
;
let
euerie
Christian
soule
iudge
vprightly
,
betwixt
God
,
and
himselfe
.
That
there
is
any
possibilitie
of
saluation
for
man
,
it
is
wholly
,
and
onely
from
God
,
who
(
without
the
counsell
,
or
perswasion
of
any
creature
)
appointed
the
meanes
to
saue
vs
by
,
of
his
meere
mercie
,
and
bounty
.
That
I
,
among
many
other
,
attaine
to
that
grace
,
by
which
I
am
inabled
to
beleeue
,
and
may
if
I
will
,
it
is
also
from
the
same
goodness
,
and
fauour
of
the
Lord
;
who
doth
not
altogether
leaue
mee
in
this
estate
,
but
moues
,
and
perswades
mee
by
his
spirit
,
to
vse
the
grace
I
haue
receiued
,
and
to
beleeue
in
Christ
.
What
woulde
you
haue
more
?
saith
one
.
Doe
I
not
giue
glory
enough
to
God
,
by
acknowledging
,
that
possibilitie
of
faith
,
both
in
generall
,
and
particular
proceeds
from
his
grace
.
Looke
not
that
I
should
answere
thee
.
I
appeale
to
thine
owne
conscience
,
to
giue
sentence
of
the
matter
.
Thou
ascribest
no
more
to
God
,
but
that
he
hath
giuen
thee
grace
,
by
which
thou
mayest
beleeue
,
if
thou
wilt
.
Whence
hast
thou
this
inclination
to
will
?
From
Gods
motion
,
and
perswasion
.
Take
heede
what
thou
sayest
.
How
will
this
stand
with
that
opinion
of
free
will
,
which
makes
the
first
difference
betwixt
thee
&
other
men
,
that
beleeue
not
,
though
they
haue
the
like
motions
,
and
perswasions
from
God
?
It
cannot
be
,
if
thou
wilt
speak
plaine
,
but
thou
must
professe
,
that
this
willingness
comes
from
thy selfe
.
So
then
thus
stands
the
case
;
That
we
can
beleeue
,
if
wee
list
,
it
is
of
God
:
that
we
list
to
beleeue
,
it
is
of
our selues
.
For
ought
that
God
did
for
mee
,
I
might
haue
continued
in
vnbeliefe
,
and
bin
damned
:
that
I
might
be
saued
,
I
may
thanke
him
;
that
I
am
saued
,
my selfe
.
Is
there
any
Christian
heart
,
that
doth
not
rise
against
this
Doctrine
?
Can
wee
indure
to
thinke
,
that
wee
are
more
beholden
to
our
owne
will
for
faith
,
then
to
the
grace
of
God
;
Can
wee
be
so
vnthankfull
,
so
proud
?
But
I
will
stay
my selfe
,
least
I
seeme
to
bee
perswaded
,
that
so
grosse
an
error
can
finde
place
in
a
true
Christian
soule
.
Nay
:
saith
one
.
Rather
it
is
a
most
grosse
error
to
hold
,
as
you
doe
,
that
a
man
is
forced
,
and
drawne
to
beleeue
by
necessitie
,
whether
hee
will
or
no.
Out
of
question
,
it
is
indeed
a
grosse
error
,
to
haue
any
such
conceite
of
a
mans
attaining
to
faith
in
Christ
.
And
yet
(
giue
me
leaue
to
speake
my
minde
plainely
,
and
freely
)
I
had
rather
be
absurd
in
destroying
the
will
of
man
,
then
impious
in
ouerthrowing
the
glory
of
God
.
But
hee
,
that
rightly
vnderstands
,
what
wee
teach
of
mans
beleeuing
,
sees
there
is
no
cause
to
feare
either
the
one
,
or
the
other
.
It
is
cleere
,
&
certaine
,
that
the
maine
chance
is
safe
,
the
glorie
of
God
being
so
carefully
prouided
for
,
and
maintained
:
If
wee
erre
,
our
error
is
lesse
dangerous
.
For
there
is
not
so
much
danger
in
depriuing
man
of
his
free
will
,
as
in
robbing
God
of
his
glorie
.
But
wee
doe
man
no
wrong
at
all
;
vnless
it
be
a
wrong
,
to
giue
more
to
GOD
,
then
to
man
,
in
the
begetting
of
faith
.
God
perswades
,
and
inclines
him
to
beleeue
.
What
forcing
,
or
drawing
is
this
?
Yes
:
say
they
.
For
you
teach
,
that
by
this
inclining
of
the
heart
,
GOD
so
workes
vpon
it
,
that
the
partie
cannot
choose
,
but
beleeue
.
Not
choose
?
For
any
force
that
is
vsed
,
against
the
nature
of
his
will
,
hee
may
choose
.
In
respect
of
euent
,
hee
can
not
.
I
will
speake
plainer
,
if
I
can
.
God
doth
not
force
a
man
,
as
the
Oxe
is
drawne
to
the
slaughter
,
or
a
peece
of
Timber
thrust
forward
,
by
mayne
strength
;
but
inclines
the
heart
,
sweetely
,
and
gently
,
according
to
the
nature
of
it
to
him
perfectly
known
;
yet
so
powerfully
,
that
it
can
not
come
to
passe
,
but
the
partie
shall
both
will
to
beleeue
,
and
beleeue
indeede
.
Wee
confesse
there
is
a
necessitie
,
in
regard
of
the
euent
,
that
,
vpon
this
inclination
,
faith
shall
certainly
insue
;
but
wee
denie
all
constraining
,
or
forcing
,
by
which
the
will
shoulde
lose
his
vertue
,
or
action
.
No
man
beleeues
,
but
willingly
.
No
man
is
willing
,
but
hee
that
is
inclined
thereto
by
God
.
No
man
is
forced
to
willingness
by
any
constraint
.
I
inquire
not
how
the
Lord
inclines
mee
.
I
beleeue
,
that
hee
doth
incline
mee
.
I
finde
I
am
,
of
vnwilling
,
made
willing
.
I
see
not
any
force
vsed
to
make
mee
willing
.
Other
men
refuse
Christ
willingly
:
I
receiue
him
willingly
.
They
are
borne
willingly
to
all
,
that
is
euill
:
I
am
made
willing
to
whatsoeuer
good
,
I
doe
will
.
It
is
not
then
power
of
free
will
,
but
Prerogatiue
of
Honour
,
that
our
Euangelist
saith
is
giuen
to
them
,
that
beleeue
in
Christ
.
Now
for
the
farder
amplifying
of
this
mercie
,
wee
must
consider
the
generalitie
of
the
gift
.
Which
is
such
,
that
it
extends
it selfe
to
all
men
,
whatsoeuer
.
As
many
as
receiued
him
,
to
them
hee
gaue
,
&c.
There
is
no
distinction
of
Iewe
,
or
Gentile
,
male
or
female
,
rich
or
poore
,
bond
or
free
,
one
or
other
;
but
whosoeuer
beleeues
in
Christ
,
hath
the
Prerogatiue
to
bee
the
Sonne
of
God
.
This
(
in
generall
)
is
that
,
which
the
Apostle
deliuers
.
But
,
for
our
better
instruction
,
it
will
not
be
amisse
to
handle
the
point
,
somewhat
more
largely
;
in
these
two
parts
:
First
,
to
set
out
the
vouchsafing
of
this
priuiledge
,
to
the
Gentils
,
as
well
as
to
the
Iewes
:
Secondly
,
to
apply
it
to
the
seueral
estates
,
conditions
,
&
differences
,
that
are
ordinarily
found
amongst
men
.
So
shall
the
generalitie
of
the
benefit
appeare
more
cleerely
:
So
shall
euery
particular
mans
comfort
be
the
greater
.
There
was
a
time
,
(
as
it
is
not
vnknowne
(
I
hope
)
to
any
man
in
this
Auditorie
)
when
the
Iewes
onely
were
the
people
of
GOD
;
To
whome
(
as
the
Apostle
saith
)
the
Adoption
,
and
the
Glorie
,
and
the
Couenants
,
and
the
giuing
of
the
Lawe
,
and
the
seruice
of
GOD
and
the
promises
appertained
.
They
onely
were
the
Children
;
all
other
Nations
whatsoeuer
,
but
dogges
we
were
Alians
from
the
common-wealth
of
Israell
,
strangers
from
the
Couenants
of
promise
,
hauing
no
hope
,
beeing
without
GOD
in
the
world
.
It
is
worthily
thought
a
singular
fauour
of
God
,
that
Iacob
was
preserred
before
Esau
,
the
yonger
brother
Will
hee
goe
to
them
,
that
are
dispearsed
among
the
Grecians
and
teach
the
Grecians
?
And
when
the
Apostle
Paul
tolde
them
,
that
hee
was
appointed
to
preach
the
GOSPELL
to
the
Gentils
,
they
were
not
able
to
indure
it
,
but
sared
like
madde
men
,
crying
out
,
casting
off
their
clothes
,
and
throwing
dust
into
the
ayre
.
What
speake
I
of
the
Iewes
,
that
might
easily
bee
blinded
with
enuy
and
pride
?
We
heard
euen
now
,
what
account
was
to
be
made
of
the
Gentils
,
by
the
testimonie
of
the
truth
it selfe
.
Therefore
our
Sauiour
directly
affirmeth
,
that
He
was
not
sent
,
bat
to
the
lost
sheepe
of
the
house
of
Israell
.
And
accordingly
to
goe
into
the
way
of
the
Gentils
,
or
to
enter
into
the
Citties
of
the
Samaritans
.
This
opinion
was
so
deepely
settled
in
the
hearts
of
the
Apostles
,
Such
was
the
estate
of
vs
,
that
were
Gentils
by
nature
;
wee
were
so
farre
from
beeing
Sonnes
,
that
we
were
not
admitted
to
haue
the
lowest
office
,
or
place
in
the
house
of
God
.
Now
,
by
the
comming
of
Iesus
Christ
,
this
honour
is
vouchsaf't
vs
,
that
euery
one
of
vs
,
that
beleeues
in
him
,
doth
thereby
become
the
childe
of
God
.
They
that
before
might
not
bee
admitted
to
wash
dishes
in
the
kitchin
,
may
now
seede
on
the
Lords
owne
dish
,
at
his
table
.
There
is
now
no
difference
betwixt
Iewe
,
and
Grecian
;
but
all
are
one
in
It
is
one
God
,
who
shall
iustifie
circumcision
of
faith
,
and
circumcision
through
faith
.
But
some
man
Hee
came
to
his
owne
,
for
to
them
he
was
his
owne
receiued
him
not
;
the
Multitude
,
Rulers
,
and
People
refused
to
take
him
for
their
Messiah
,
and
Sauiour
.
What
then
?
Shall
his
comming
be
to
no
purpose
?
The
Iewes
indeede
had
a
conceite
,
that
none
,
but
they
,
or
at
the
most
such
as
adioyned
themselues
to
them
,
could
bee
the
Sonnes
of
God
.
But
they
were
much
deceiued
.
For
as
many
,
a●
will
now
beleeue
in
Christ
,
though
they
bee
no
Iewe●
by
nature
or
profession
,
are
made
the
Sonnes
of
God
What
remaines
then
,
but
to
put
you
in
minde
of
that
exhortation
of
the
Prophet
Esay
;
Reioyce
,
O
barren
,
that
diddest
not
beare
;
break
forth
into
ioy
,
and
reioyce
,
thou
,
that
diddest
not
trauell
with
childe
;
for
the
desolate
hath
more
Children
,
then
the
married
wife
,
saith
the
Lord
:
Let
me
adde
to
this
the
caueat
of
the
Apostle
,
and
I
will
conclude
this
point
.
Beholde
the
bountifulness
,
and
seueritie
of
God
;
toward
them
,
which
haue
fallen
,
(
that
is
,
which
receiued
him
not
)
seueritie
:
but
towards
thee
,
bountifullness
,
if
thou
continue
in
his
bountifulnes
,
or
els
shalt
thou
also
be
cut
off
.
Wee
haue
that
honour
;
happy
men
,
if
wee
can
keepe
it
:
and
if
wee
will
,
wee
may
.
It
were
in
vaine
to
speake
generally
of
the
Gentils
,
in
this
place
;
The
exhortation
belongs
to
this
Kingdome
,
this
Citie
,
this
Auditorie
.
Wee
are
all
Gentils
,
hauing
no
interest
in
those
ancient
priuiledges
of
the
Iewes
:
yet
are
wee
vouchsafed
by
fauour
to
bee
the
Sonnes
of
GOD
,
if
by
faith
we
trust
in
IESVS
CHRIST
.
Can
wee
despise
,
or
neglect
,
so
rare
a
kindness
,
so
great
an
honour
?
Doe
wee
preferre
the
profits
,
the
pleasures
,
the
aduancements
of
this
World
,
before
the
Inheritance
of
the
Kingdome
of
Heauen
?
Let
vs
remember
what
wee
were
;
men
without
God
,
without
hope
.
See
,
what
wee
are
;
people
,
to
whome
Iesus
Christ
,
hath
a
long
time
offered
,
and
doth
euery
day
,
euen
now
,
at
this
hower
,
in
this
place
,
offer
himselfe
.
Consider
,
what
wee
shall
bee
,
if
wee
will
be
the
Sonnes
of
God
;
Heyres
of
Heauen
.
Will
none
of
these
things
moue
vs
?
Oh
the
senseless
desperateness
of
men
!
O
the
wilfulness
of
them
,
that
will
not
learne
!
None
receiue
Christ
,
but
they
,
that
beleeue
in
him
.
It
is
not
enough
to
giue
him
the
hearing
,
or
to
bee
perswaded
,
that
hee
is
the
sauiour
of
the
world
:
they
only
are
sonnes
,
that
truely
rest
vpon
him
,
without
hope
,
or
desire
of
any
other
helpe
.
All
such
,
whether
they
bee
Iewes
,
or
Gentils
,
haue
the
Prerogatiue
,
to
bee
the
Sonnes
of
GOD
.
What
?
All
?
Yea
all
;
without
exception
of
any
man
,
woman
,
or
childe
whatsoeuer
.
Wee
heard
as
much
erewhile
,
out
of
the
Apostle
;
There
is
neither
Iewe
,
nor
Grecian
,
there
is
neither
bond
,
nor
free
,
there
is
neither
male
,
nor
female
:
for
yee
are
all
one
in
CHRIST
IESVS
.
Doe
you
marke
,
how
Saint
Paul
,
layes
out
the
point
,
in
diuers
particular
differences
,
that
hee
may
take
away
all
exception
,
and
doubt
?
Looke
but
two
verses
before
,
and
you
shall
see
,
he
speakes
of
the
matter
,
wee
haue
now
in
hand
,
of
beeing
the
Sonnes
of
God
:
for
yee
are
all
(
saith
hee
to
the
Galathians
)
that
belieued
in
CHRIST
,
the
Sonnes
of
GOD
,
by
faith
in
CHRIST
IESVS
.
Who
may
shut
out
any
,
where
the
Apostle
sets
open
the
doore
to
euery
one
?
Me
thinkes
,
if
any
sort
were
to
be
excepted
against
,
seruants
especially
should
bee
excluded
.
The
Apostle
naming
seruants
,
meanes
not
such
as
wee
haue
among
vs
,
which
serue
for
wages
,
or
be
apprentices
,
for
tearme
of
yeeres
,
but
bondslaues
,
who
were
wholly
their
maisters
;
and
reckoned
as
part
of
their
substance
,
to
bee
employed
,
and
disposed
of
,
by
sale
or
otherwise
,
as
it
pleased
them
,
whether
themselues
woulde
or
no.
By
one
spirit
are
wee
all
baptized
into
one
body
,
whether
wee
be
bond
or
free
.
Know
ye
,
that
what
good
thing
so
euer
,
any
man
doth
(
saith
the
same
Apostle
other
where
)
that
same
shall
hee
receiue
of
the
Lord
,
whether
hee
be
bond
,
or
free
.
These
are
still
remembred
;
because
by
reason
of
their
meane
account
in
the
world
,
they
might
bee
much
doubted
of
.
That
appeares
by
an
other
place
of
Saint
Paul
;
where
hee
doth
especially
apply
himselfe
,
to
assure
seruants
,
that
beeing
in
CHRIST
,
they
are
safe
and
well
enough
,
though
they
contitinue
slaues
still
.
Art
thou
called
(
saith
hee
)
beeing
a
seruant
?
care
not
for
it
;
yet
if
thou
maist
bee
free
,
vse
it
rather
:
Hee
,
that
is
called
in
the
Lord
beeing
a
seruant
,
is
the
Lords
free
man
.
It
is
euident
then
,
that
the
condition
of
a
mans
life
,
bee
it
neuer
so
base
,
cannot
keepe
him
from
this
Prerogatiue
,
of
beeing
the
Sonne
of
GOD
,
if
hee
beleeue
in
Christ
.
Is
it
not
an
admirable
kindness
,
an
incredible
fauour
,
that
bondslaues
,
whome
the
World
accounts
of
,
as
they
doe
of
their
cattle
,
and
housholde
stuffe
,
should
be
vouchsaf't
the
honour
to
become
the
sonnes
of
God
?
Hee
,
that
would
esteeme
it
a
great
part
of
happiness
,
to
bee
made
a
free
man
,
in
the
world
,
hath
offer
made
him
of
beeing
the
Sonne
of
God
.
That
,
which
I
say
of
this
one
kinde
of
difference
,
the
baseness
whereof
seemes
to
hinder
a
man
from
beeing
made
the
Sonne
of
God
,
I
beseech
you
conceiue
,
and
apply
to
all
other
like
matters
,
which
bring
contempt
,
or
neglect
of
men
in
the
world
.
Pouertie
,
lameness
,
blindness
,
deformitie
,
meaneness
of
parentage
,
simpleness
of
capacitie
,
and
all
other
naturall
Goe
out
quickly
into
the
streets
,
and
lanes
of
the
Cittie
(
saith
the
Lord
,
that
made
a
great
supper
)
and
bring
in
hither
the
poore
,
and
the
maymed
,
the
hault
,
and
the
blind
.
What
doest
thou
vexing
thy selfe
,
with
the
consideration
of
thy
meane
estate
?
Set
thy
thoughts
vpon
the
honour
,
thou
mayest
attaine
to
.
Lift
vp
thine
eyes
,
that
are
cast
downe
vpon
thy
bodily
imperfections
,
and
feede
thy selfe
,
with
the
sight
of
heauen
,
that
is
offered
thee
.
Art
thou
ashamed
,
because
thou
bearest
no
armes
,
to
make
thee
a
gentleman
?
Throwe
thy selfe
into
his
armes
,
who
will
make
thee
,
the
Sonne
of
the
most
high
.
Poore
and
miserable
men
(
most
miserable
,
because
they
refuse
to
be
happy
)
sit
without
the
church
doores
,
begging
of
an
halfe-penny
,
whereas
they
might
come
in
,
and
obtaine
a
Kingdome
.
For
as
many
,
as
receiue
him
,
haue
a
Prerogatiue
to
bee
the
Sonnes
of
God
.
We
finde
,
euery
day
,
by
common
experience
in
our selues
,
and
others
,
that
if
a
man
haue
a
Sonne
,
that
is
blinde
,
lame
,
deafe
,
dumbe
,
or
any
other
way
deformed
,
hee
will
bee
ready
,
and
desirous
to
take
some
course
,
if
hee
be
his
heyre
,
to
settle
his
inheritance
vpon
some
other
of
his
Children
.
Surely
I
thinke
,
the
man
is
hardly
to
bee
found
,
that
if
hee
had
no
heyre
,
would
adopt
such
a
one
for
his
Sonne
,
to
succeede
him
in
his
Inheritance
.
How
should
wee
then
valewe
the
inestimable
fauour
of
God
,
that
makes
offer
of
an
Adoption
,
and
Inheritance
,
to
the
most
contemptible
wretches
,
that
liue
vpon
the
face
of
the
earth
?
Heere
is
loue
;
heere
is
bounty
.
The
fauours
of
the
greatest
Princes
are
but
fancies
,
not
so
much
as
shadowes
,
if
you
compare
them
with
the
kindness
of
God
.
I
confesse
,
they
had
neede
to
looke
to
their
owne
estate
.
Their
Dominions
,
and
their
treasures
are
finite
.
The
greatest
Monarchy
,
that
euer
was
,
diuided
amongst
as
many
,
as
woulde
accept
of
it
,
could
afford
but
very
small
shares
to
euery
one
.
Oh
that
all
men
would
receiue
Iesus
Christ
!
There
is
roome
enough
,
&
wealth
enough
in
heauen
,
to
giue
full
content
to
as
many
,
as
can
desire
it
.
Come
then
I
beseech
you
,
let
vs
settle
forward
to
meete
Iesus
Christ
,
that
wee
may
receiue
him
.
Let
What
is
then
required
of
vs
,
that
wee
may
become
the
Sonnes
of
God
?
The
holy
Euangelist
hath
answered
vs
,
that
Beleeuing
in
CHRIST
,
will
make
vs
the
Sonnes
of
GOD
.
What
it
it
to
beleeue
in
CHRIST
?
To
trust
in
him
,
or
to
rest
vppon
him
.
For
as
we
haue
learned
out
of
this
twelfth
verse
,
As
many
as
receiue
Christ
,
by
beleeuing
in
his
name
,
haue
the
Prerogatiue
to
be
the
sonnes
of
God
.
Can
any
man
looke
for
,
I
will
not
say
such
a
Kingdome
,
but
the
least
kindness
that
may
bee
,
vpon
easier
,
or
better
conditions
?
Naaman
the
Syrian
,
desiring
to
be
cured
But
his
seruants
(
wiser
in
that
point
then
their
maister
)
came
,
and
spake
vnto
him
,
and
said
;
Father
,
if
the
Prophet
had
commanded
thee
a
great
thing
,
wouldest
thou
not
haue
done
it
?
How
much
rather
then
,
when
hee
saith
to
thee
,
wash
and
bee
cleane
?
The
Noble
man
,
considering
that
his
seruants
spake
reason
,
followed
the
Prophets
direction
,
and
was
healed
.
Healed
of
what
?
Of
a
Leprosie
.
By
what
meanes
?
By
washing
seuen
times
in
Iordan
.
What
is
it
,
that
wee
desire
?
To
bee
made
the
Sonnes
of
God
.
A
farre
greater
matter
,
then
to
bee
cured
of
a
Leprosie
.
How
may
wee
attaine
to
this
honour
?
Beleeue
,
and
thou
shalt
become
the
Sonne
of
God
.
Shall
I
need
to
compare
these
things
together
?
Beleeue
;
Wash
.
Which
is
sooner
done
.
Wash
seuen
times
.
If
thou
beleeue
once
it
sufficeth
.
Not
as
if
wee
might
bee
the
Sonnes
of
God
,
though
wee
cease
to
beleeue
;
but
because
he
,
that
once
truely
rests
on
CHRIST
,
can
neuer
wholly
depart
from
him
.
I
see
not
how
wee
could
deuise
,
to
haue
so
great
honour
with
so
little
paines
;
vnless
perhaps
we
would
attaine
to
it
,
by
dreaming
of
it
.
Can
wee
imagine
a
readier
course
of
preferment
,
or
an
easier
labour
in
getting
it
,
then
to
be
made
the
sonnes
of
God
,
by
trusting
in
Christ
?
Doe
but
cast
thy
care
vpon
him
,
&
thou
shalt
be
sure
of
that
he
promiseth
&
thou
desirest
.
But
it
will
not
be
amisse
perhaps
,
considering
the
importance
of
the
matter
,
to
examine
these
things
more
particularly
;
especially
in
these
two
points
:
That
beleeving
is
necessarily
required
to
adoption
;
so
that
without
the
one
,
the
other
is
not
to
be
had
,
that
the
meanes
of
enioying
heauen
,
which
all
men
naturally
propound
to
themselues
,
are
of
greater
paines
,
and
lesse
(
yea
no
)
certainty
:
what
if
I
say
of
meere
impossibility
?
Suspend
your
iudgement
,
till
you
haue
heard
,
and
vnderstood
the
case
:
then
giue
sentence
freely
,
and
spare
not
.
Now
for
the
better
conceiuing
of
the
matter
,
I
will
make
bold
to
shewe
the
mystery
of
our
redemption
,
so
much
as
is
needfull
,
for
the
knowledge
of
that
,
wee
haue
in
hande
;
but
as
shortly
,
as
I
can
with
plainness
.
It
is
not
vnknown
to
any
man
,
vnles
he
be
vtterly
ignorant
of
christian
Religion
,
that
all
mankind
,
and
euery
particular
man
,
woman
,
&
child
,
lost
the
fauour
of
God
,
and
with
it
all
hope
,
and
possibility
of
happinesse
,
by
the
transgression
of
our
first
parents
,
in
whome
wee
all
sinned
.
If
any
man
bee
desirous
to
informe
himselfe
better
of
this
point
,
the
Scripture
is
open
for
him
:
I
will
content
my selfe
,
with
that
one
testimony
of
the
Apostle
.
By
one
man
sinne
came
into
the
world
,
and
death
by
sinne
:
and
so
death
went
ouer
all
men
,
by
him
,
in
whome
all
men
haue
sinned
.
For
the
recouery
of
this
losse
,
it
pleased
God
to
appoint
a
meanes
of
reconciliation
,
that
his
anger
iustly
conceiued
against
vs
,
might
bee
appeased
,
and
wee
receiu'd
againe
into
his
former
fauour
.
This
meanes
was
,
his
owne
Sonne
,
in
our
nature
,
offered
vp
by
himselfe
in
sacrifice
,
to
God
his
Father
.
God
was
in
Christ
(
saith
the
reconciling
the
world
to
himselfe
.
And
in
an
other
place
,
when
wee
were
enimies
,
wee
were
reconciled
to
God
,
by
the
death
of
his
Sonne
.
But
the
manner
of
our
reconciliation
,
on
Christs
part
,
doth
not
so
much
concerne
the
matter
,
we
are
now
to
handle
.
Let
vs
see
what
is
required
of
vs
.
There
are
two
things
necessary
to
a
sound
,
and
full
reconciliation
:
that
the
offence
,
which
caused
the
breach
,
bee
pardoned
,
that
the
party
offending
bee
admitted
againe
into
as
greate
fauour
,
as
hee
was
in
,
before
he
committed
that
fault
.
If
either
of
these
be
wanting
,
the
Reconciliation
is
vnperfect
.
Our
Sauiour
Christ
hath
fully
performed
whatsoeuer
was
needfull
,
on
his
part
,
to
procure
absolute
Reconciliation
.
The
Lord
God
is
willing
,
and
ready
to
bee
reconciled
vnto
vs
.
Only
the
stay
is
in
vs
.
For
the
pardon
of
sinne
,
iustification
is
offered
,
not
imputing
of
sinne
.
And
wheras
God
sent
his
Sonne
,
&c:
that
we
might
receiue
the
Adoption
of
yee
are
al
the
Sons
of
God
,
by
faith
in
Christ
Iesus
.
There
is
no
exception
against
2
such
witnesses
.
No
(
saith
one
)
if
they
agreed
in
their
depositions
.
No
(
saith
one
)
if
they
agreed
in
their
depositions
.
But
there
is
no
small
difference
betwixt
them
.
The
one
saith
wee
haue
that
honor
by
beleeuing
;
the
other
affirms
that
fayth
makes
vs
the
Sons
of
God
.
The
Euangelist
requires
the
act
:
the
Apostle
contents
himself
with
the
vertue
,
grace
or
qualitie
.
S.
Paul
seemes
to
looke
for
no
more
,
but
that
wee
haue
faith
.
S.
Iohn
calls
precisely
for
the
vse
of
it
;
Receiuing
,
Beleeuing
.
Is
this
all
the
difference
,
that
can
bee
found
,
in
their
testimonies
?
Then
all
is
nothing
.
First
it
is
apparant
(
to
begin
withour
Euangelist
,
whom
we
presently
expound
)
that
S.
Iohn
by
enioyning
vs
To
beleeue
,
necessarily
requires
faith
,
by
which
we
must
beleeue
:
&
so
his
deposition
includes
,
&
implyes
that
,
which
S.
Paul
affirmeth
.
Secondly
,
the
Apostle
,
vnder
the
name
of
faith
,
comprehends
the
act
of
beleeuing
;
which
is
neuer
any
more
seuered
from
it
,
then
burning
is
from
fire
.
A
greater
fire
burnes
more
,
then
a
little
one
doth
;
but
the
least
,
that
can
be
,
doth
burne
,
as
wel
as
the
greatest
.
So
the
strongest
faith
trusteth
more
firmely
in
Christ
;
but
the
weakest
more
or
lesse
,
relies
truely
vpon
him
.
But
that
wee
may
see
the
ful
agreement
of
these
two
witnesses
;
let
vs
consider
how
the
Apostle
declares
his
owne
meaning
,
oftentimes
in
the
like
matter
.
The
righteousnesse
of
God
vnto
all
,
and
vpon
all
that
beleeue
.
Abraham
beleeued
God
,
and
it
was
counted
to
him
for
righteousnesse
.
That
Chapter
is
full
of
the
like
speeches
.
So
are
his
other
Epistles
,
where
he
hath
any
occasion
to
speake
of
Iustification
.
And
if
that
,
which
is
former
in
nature
,
cannot
bee
had
,
but
by
beleeuing
,
surely
this
later
,
is
not
to
be
attain'd
to
,
by
the
only
hauing
of
faith
.
Therefore
,
as
often
as
we
find
in
Scripture
,
that
Iustification
,
Adoption
,
Sanctification
,
Saluation
,
or
any
other
such
fauour
,
&
blessing
,
is
ascribed
to
faith
,
we
must
remember
,
that
the
act
of
faith
,
&
not
the
gift
,
or
quality
it selfe
is
signified
.
Wee
Iewes
(
saith
the
Apostle
)
who
knowe
that
a
man
is
iustified
by
the
faith
of
Iesus
Christ
,
haue
beleeued
in
Iesus
Christ
,
that
wee
might
bee
iustified
by
the
faith
of
Christ
.
It
is
certaine
,
that
Iustification
is
by
saith
;
the
Apostle
shewes
vs
how
.
Namely
by
beleeuing
in
Christ
.
So
must
wee
vnderstand
that
,
which
the
same
Apostle
hath
in
an
other
place
:
To
him
,
that
worketh
not
,
but
beleeueth
in
him
,
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
.
Shall
we
say
,
that
the
habit
of
faith
was
counted
for
righteousness
?
S.
Paul
had
opened
his
meaning
,
touching
that
point
,
a
verse
or
2
before
;
Abraham
beleeued
God
,
&
it
was
counted
to
him
for
righteousnes
.
What
was
counted
?
His
beleeuing
,
not
his
faith
,
as
it
was
a
grace
,
or
vertue
in
his
soule
.
We
may
the
rather
be
perswaded
hereof
,
if
wee
call
to
minde
,
&
obserue
,
both
that
our
Euangelist
Saint
Iohn
alwaies
vrgeth
beleeuing
,
and
not
once
mentions
faith
in
so
many
places
,
where
this
matter
is
spoken
of
,
euen
diuers
times
in
some
one
Chapter
;
and
also
that
our
Lorde
himselfe
,
doth
most
commonly
,
in
all
the
other
Evangelists
,
follow
the
same
course
:
and
wheresoeuer
hee
giues
any
commendation
to
faith
,
it
is
manifest
hee
doth
it
,
in
respect
of
the
act
thereof
.
I
haue
not
found
(
saith
hee
of
the
Centurion
)
so
great
faith
in
Israell
.
How
greate
faith
?
As
to
rest
vpon
the
very
worde
of
Christ
,
for
the
curing
of
a
sick
man
,
that
was
absent
.
Speake
the
worde
only
(
saith
the
Captaine
)
and
my
seruant
shall
bee
healed
.
It
woulde
bee
It
may
bee
,
some
man
hearing
,
that
fayth
,
and
beleeuing
breed
such
wonderfull
effects
,
will
be
desirous
to
knowe
how
this
may
bee
.
What
excelllency
is
there
in
faith
,
more
then
in
other
Christian
vertues
?
Why
should
beleeuing
in
God
bee
preferred
before
louing
of
God
?
First
I
must
put
you
in
minde
;
that
it
is
the
act
of
faith
(
as
I
haue
often
said
)
by
which
these
sauours
are
obtained
,
and
not
the
vertue
it selfe
.
And
therefore
our
Papists
,
who
will
haue
their
first
iustification
(
as
they
mince
matters
)
to
consist
of
faith
,
loue
,
&
charity
,
as
they
are
vertues
,
habits
,
graces
,
qualities
,
beautifying
and
sanctifying
the
soule
,
cannot
reasonably
imagin
,
as
they
all
commonly
doe
,
that
the
Apostle
in
the
Epistle
to
the
Romans
entreates
of
their
iustification
;
because
he
so
often
requireth
the
very
act
of
beleeuing
;
which
,
in
that
iustification
of
theirs
,
hath
no
place
:
This
being
markt
,
and
remembred
,
I
say
,
that
the
act
of
fayth
,
or
beleeuing
,
doth
not
bring
iustification
,
and
adoption
,
or
either
of
them
,
by
any
speciall
excellency
,
that
it
hath
in
it selfe
,
but
meerly
&
only
by
the
place
,
&
office
,
which
the
Lord
,
of
his
own
will
,
&
mercy
,
hath
assign'd
it
,
to
be
the
condition
on
our
parts
required
,
for
the
atchieuing
of
these
fauours
,
and
honours
.
The
couenant
of
the
law
,
stood
in
these
tearmes
,
Hee
that
doth
these
things
shall
liue
thereby
.
So
that
the
Beleeue
,
and
thou
shalt
be
saued
.
This
is
that
,
which
the
Apostle
teacheth
vs
,
concerning
the
Lords
accounting
of
faith
for
righteousnesse
.
Wheras
by
the
lawe
,
righteousnesse
was
necessarily
required
,
that
a
man
might
haue
an
interest
to
heauen
;
now
by
the
Gospell
.
faith
is
accepted
insteed
of
righteousnes
.
Do
this
:
saith
the
law
:
Beleeue
in
Christ
.
saith
the
Gospell
.
So
that
,
when
the
question
is
of
reconciliation
,
and
the
parts
thereof
,
or
either
of
them
,
whether
it
be
by
faith
,
or
no
,
the
meaning
is
this
,
whether
beleeuing
bee
the
condition
,
which
we
are
to
performe
,
that
wee
may
bee
reconcil'd
to
God
,
or
no.
To
this
doubt
the
Apostle
answereth
,
that
Abraham
beleeued
God
;
&
it
(
that
is
)
His
beleeuing
the
Lords
accounting
of
faith
for
righteousnes
.
I
shew
that
the
Apostle
is
so
to
be
expounded
,
by
2
places
of
this
same
Epistle
,
where
the
very
same
maner
of
speech
is
vsed
.
If
the
vncircumcision
(
saith
Saint
Paul
)
keepe
the
ordinances
of
the
law
,
shall
not
his
vncircumcision
bee
counted
for
circumcision
?
What
is
this
For
circumcision
;
Insteed
of
circumcision
;
as
if
he
were
circumcised
.
The
other
place
affords
vs
the
like
wordes
,
and
meaning
.
The
children
of
the
promise
are
counted
for
the
seed
.
There
is
no
other
place
in
all
the
newe
Testament
,
out
of
which
wee
maye
learne
the
sense
of
this
phrase
;
&
these
two
are
plaine
,
being
alike
in
themselues
,
and
agreeing
with
the
Apostles
wordes
,
and
purpose
in
that
other
Text.
What
should
hinder
vs
then
from
expounding
the
Apostle
,
as
we
do
?
Or
rather
,
with
what
reason
can
wee
refuse
such
an
interpretation
,
as
the
Apostle
himselfe
points
vs
to
?
The
waightinesse
of
the
matter
,
hath
carried
mee
farder
then
I
meant
to
haue
gone
:
I
will
bee
the
shorter
in
that
,
which
remaines
.
It
is
faith
then
,
or
rather
beleeuing
,
which
the
Lorde
requires
of
vs
,
that
we
may
become
his
children
:
not
as
if
there
were
any
excellency
in
the
thing
,
or
merit
in
the
vse
of
our
freewill
,
for
the
worthinesse
whereof
,
such
a
fauour
,
and
honour
should
be
vouchsaf't
vs
:
but
onely
,
and
meerely
because
this
is
the
course
,
by
which
the
glory
,
&
riches
of
the
mercy
of
God
may
bee
declared
.
Therefore
the
Apostle
concludes
touching
iustification
,
the
former
part
of
Reconciliation
,
that
it
is
,
by
faith
without
the
workes
of
the
law
;
because
thereby
all
boasting
is
excluded
.
For
seeing
the
maine
ende
of
all
religion
,
is
the
glory
of
God
,
by
what
shall
we
valew
the
excellency
of
any
vertue
,
or
vertuous
action
rather
,
then
by
the
more
,
or
lesse
aduancing
of
that
glory
?
And
by
what
is
,
or
can
God
be
more
glorifyed
,
in
the
saluation
of
man
,
then
by
our
disclayming
,
and
renouncing
of
all
possibibility
in
our selues
,
and
in
all
creatures
,
and
resting
vpon
him
alone
,
as
the
only
hope
of
al
our
happinesse
?
By
this
,
we
acknowledge
his
sufficiency
to
bee
infinit
,
his
kindnesse
to
be
incomparable
.
If
we
trust
to
him
for
succour
,
it
is
plaine
we
are
throughly
perswaded
,
that
hee
hath
power
,
and
skill
to
deliuer
vs
.
Wants
he
wisdome
,
to
discerne
by
what
meanes
our
deliuerance
must
bee
wrought
?
How
should
we
rely
vpon
him
,
that
knows
not
whereby
to
helpe
vs
?
Admit
his
skill
were
very
great
,
in
perceiuing
what
were
to
bee
done
for
our
succour
.
What
can
that
availe
vs
,
if
hee
lack
power
to
doe
,
or
procure
that
to
be
done
,
which
hee
sees
wee
stand
in
need
of
?
Is
it
not
a
singular
honour
to
God
,
to
haue
his
wisdome
,
and
his
power
thus
highly
magnifyed
?
Reason
confesseth
,
it
is
beyond
her
reach
.
Learning
profeseth
,
she
can
afford
vs
no
instruction
for
the
search
therof
.
Experience
proclaymeth
,
shee
neuer
saw
any
thing
,
that
might
possibly
be
obserued
to
giue
vs
any
direction
in
the
businesse
.
Men
and
Angells
are
wholly
to
seeke
.
All
created
wisdome
fayles
vs
.
God
onely
,
as
being
only
infinite
,
makes
supply
of
that
to
the
knowledge
whereof
,
it
was
not
possible
for
any
finite
wisdome
to
attaine
.
Neither
is
the
power
of
any
creature
greater
,
then
his
knowledge
:
yea
,
who
knows
〈◊〉
more
,
then
he
can
doe
?
What
should
I
multiply
words
in
so
plaine
a
case
?
The
Sonne
of
God
must
become
man
,
and
by
his
bloud
,
powred
out
in
sacrifice
,
appease
the
wrath
of
his
Father
,
&
reconcile
the
world
to
God
,
by
the
pardon
of
Sin
,
&
adoption
into
the
state
of
children
.
What
power
is
there
in
men
,
or
Angells
to
procure
this
fauour
?
It
is
vnpossible
to
inforce
him
,
that
is
almightie
.
And
if
he
do
it
not
willingly
,
as
good
not
do
it
at
all
.
For
hee
,
that
offers
vnwillingly
makes
his
offering
of
no
valew
.
How
then
?
May
they
hire
him
,
to
do
this
seruice
?
What
needes
he
,
that
is
Lord
of
heauen
,
and
earth
,
&
hath
all
in
his
possession
?
What
haue
we
to
giue
,
who
our selues
are
not
our
owne
?
As
if
a
bond-slaue
,
that
hath
nothing
,
heard
the
voice
of
the
Lord
walling
in
the
garden
,
in
the
coole
of
the
day
,
they
hid
themselues
(
saith
the
Text
)
from
the
presence
of
the
Lord
God
,
among
the
trees
of
the
Garden
.
Why
did
they
not
rather
shewe
themselues
,
and
fall
downe
before
the
Lord
,
&
intreat
for
mercy
?
The
same
conscience
of
sin
,
&
sense
of
the
wrath
of
God
,
would
now
also
take
from
vs
all
heart
to
appeare
before
him
,
to
make
intreatie
.
But
suppose
we
were
admitted
into
his
presence
,
to
offer
vp
our
petition
.
What
should
wee
say
?
How
might
wee
begin
to
make
so
vnreasonable
a
request
?
Is
there
any
man
so
voyde
of
sense
,
as
to
thinke
,
that
hee
can
perswade
a
kinde
father
,
to
send
his
onely
sonne
,
so
louing
,
so
beloued
,
not
onely
to
bee
infinitly
abased
in
his
estate
,
but
also
to
bee
put
to
a
most
cruell
and
shamefull
death
,
&
that
for
strangers
?
Strangers
,
sayd
I
?
It
were
too
much
if
wee
were
no
more
,
but
strangers
.
What
is
it
then
to
But
I
must
remember
that
the
time
passeth
,
&
stay
my self
in
the
midst
of
my
race
.
It
is
enough
,
for
the
matter
in
hand
,
that
wee
vnderstand
what
honour
wee
doo
to
God
,
by
acknowledging
his
loue
,
his
power
,
and
his
wisedom
,
in
resting
on
him
onely
for
saluation
,
and
giuing
all
the
glorie
,
and
thankes
for
it
to
his
maiesty
,
and
mercy
.
As
for
the
Papists
,
that
follow
the
other
course
,
whereby
they
looke
to
make
themselues
the
sonnes
of
God
;
though
they
pretend
,
I
know
not
what
extraordinarie
loue
to
him
:
yet
in
trueth
,
either
they
loue
him
not
at
all
;
or
if
they
doe
,
it
is
because
they
imagin
,
that
hee
lets
them
haue
the
cheefe
glorie
of
their
owne
saluation
.
Seeme
I
to
any
man
to
speake
hardlier
of
them
,
then
they
deserue
?
I
appeale
to
the
vnpartiall
iudgement
of
any
reasonable
man
.
Thus
stands
the
case
betwixt
God
,
and
them
.
Hee
,
of
his
owne
mercy
,
hath
prouided
meanes
,
by
which
they
may
bee
saued
:
but
he
hath
taken
no
order
,
that
they
shall
bee
saued
.
If
they
will
make
vse
of
this
generall
fauour
,
they
may
;
if
they
will
not
,
choose
them
.
God
hath
as
it
were
cast
his
almes
amongst
them
:
happy
man
bee
his
dole
that
seaseth
on
them
.
If
so
,
well
;
if
not
,
so
.
He
,
for
his
part
,
could
be
contented
,
that
euery
man
shuld
lay
hold
on
his
offer
of
saluation
.
But
hee
leaues
it
to
their
owne
choyse
,
and
sittes
by
,
looking
on
,
to
see
who
will
,
and
who
will
not
.
If
any
man
beleeue
and
bee
saued
,
hee
may
thanke
God
,
that
hee
might
attaine
to
saluation
;
but
that
hee
hath
attained
to
it
,
hee
may
thanke
himselfe
.
Vnlesse
the
meanes
had
beene
prepared
by
God
,
hee
could
not
possibly
haue
beene
saued
.
Though
they
were
appointed
,
yet
hee
might
haue
been
damned
,
if
he
had
not
helpt
himselfe
,
where
God
faild
him
.
God
,
indeed
gaue
him
ability
to
vse
the
means
and
perhaps
also
perswaded
him
to
the
vse
thereof
:
but
still
hee
left
it
wholly
to
his
choyse
,
whether
hee
would
vse
them
or
no.
So
that
if
he
think
to
challenge
any
man
of
vnthankfulnes
,
he
may
iustly
be
aunswered
,
that
they
doe
him
no
wrong
;
as
long
as
they
ascribe
to
him
the
possibilty
of
their
being
saued
.
There
is
a
general
thankfulnes
due
to
him
by
all
men
;
for
that
he
furnisht
them
with
ability
to
make
choyse
of
saluation
.
But
for
the
particulars
;
euery
man
is
much
more
beholden
to
himselfe
,
then
to
God
,
if
he
come
to
saluation
:
That
he
might
be
saued
(
for
I
must
repeatit
again
)
he
may
thank
God
;
that
he
is
saued
,
hee
may
thanke
himselfe
.
Now
on
the
contrary
side
,
all
the
glorie
of
our
saluation
redounds
to
God
.
We
do
nothing
to
saue
our selues
,
but
commit
our selues
,
to
God
,
to
bee
saued
by
him
.
The
faith
,
wherby
we
rest
on
him
,
is
his
meere
gift
.
The
vse
of
that
gift
,
is
onely
from
his
grace
.
He
,
Hee
makes
the
difference
betwixt
beleeuers
,
and
vnbeleeuers
:
they
that
beleeue
not
,
follow
the
choyse
of
their
owne
wil.
They
that
beleeue
are
not
only
perswaded
,
but
inclined
thereto
by
the
spirt
of
God
;
who
certainly
and
(
in
respect
of
the
euent
)
necessarily
,
brings
them
to
beleeue
;
not
making
them
beleeue
,
whether
they
will
or
no
,
but
making
them
willing
to
beleeue
.
Thus
it
comes
to
passe
,
that
the
whole
glory
,
and
thankes
for
our
saluation
,
are
giuen
to
God
,
to
whom
only
they
are
due
:
that
we
may
not
wonder
,
if
God
vou●chsafe
the
priuiledge
of
being
his
sonnes
,
to
as
many
as
beleeue
in
him
through
Iesus
Christ
.
These
sonnes
of
God
are
farther
described
vnto
vs
in
the
next
verse
:
which
are
borne
(
sayeth
the
Euangelist
)
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
I
am
not
ignorant
,
that
this
hath
beene
applyed
to
him
,
that
is
the
naturall
sonne
of
God
,
Iesus
Christ
himselfe
;
as
if
Saint
Iohn
had
intended
,
to
sette
foorth
the
excellency
of
his
birth
,
in
whose
name
wee
must
beleeue
.
But
this
interpretation
,
though
it
be
very
ancient
,
hath
found
fewe
or
none
to
maintaine
,
or
approue
it
,
but
the
first
author
of
it
;
and
the
words
wil
not
beare
it
,
in
any
sort
.
For
the
Euangelist
sayth
not
,
which
is
born
,
as
speaking
of
one
,
but
which
are
born
,
as
signifying
which
are
borne
(
say
wee
)
not
of
bloud
,
&c.
What
English
man
would
write
,
or
speake
otherwise
?
Will
you
heare
the
Rhemists
?
Who
not
of
bloud
,
nor
of
the
will
of
flesh
,
nor
of
the
will
of
man
.
All
this
while
,
a
man
wold
wonder
,
what
they
meant
to
say
.
Not
of
bloud
,
nor
of
the
will
of
flesh
,
&c.
What
is
it
,
that
they
deny
?
we
shall
know
perhaps
anone
.
What
followes
?
But
of
God
.
Yet
wee
are
neuer
the
neerer
.
At
the
last
comes
in
,
Are
borne
.
Would
any
man
,
that
knowes
how
to
write
English
,
translate
in
this
sort
,
if
hee
were
desirous
to
haue
his
translation
vnderstood
,
and
lik't
?
what
if
the
wordes
Are
borne
,
bee
in
the
last
place
in
the
Greeke
and
Latine
?
Hath
not
euery
tongue
his
especiall
property
,
and
grace
,
which
may
not
reasonably
be
neglected
?
Would
you
not
laugh
at
,
or
pity
him
,
who
vndertaking
to
translate
our
of
French
into
English
,
should
thus
write
;
The
Scripture
holy
,
to
vs
say
they
,
not
is
sufficient
?
yet
might
such
a
Translater
aunswere
for
himselfe
,
that
hee
found
the
words
so
placed
in
his
author
.
There
is
no
man
almost
so
ignorant
,
but
hee
easily
perceiues
,
what
absurd
,
and
senselesse
translations
might
bee
iustifyed
,
if
it
were
enough
to
followe
the
order
of
the
wordes
in
translating
.
But
the
time
will
not
suffer
mee
to
bee
any
longer
in
this
matter
:
But
calles
vppon
mee
,
to
bee
as
short
,
as
I
canne
,
in
that
,
which
is
yet
behind
.
Therefore
I
will
make
but
one
labour
of
examining
the
wordes
,
and
deliuering
the
sense
of
the
place
,
and
afterward
speake
somewhat
of
the
matter
.
The
principal
scope
of
the
Euangelist
,
as
it
is
easie
to
discern
,
is
to
shew
,
that
the
sonnes
,
of
whome
hee
made
mention
in
the
former
verse
,
Are
borne
of
God
.
This
point
hee
amplifies
by
a
deniall
of
the
contrary
:
a
thing
very
vsuall
with
our
Sauiour
Christ
in
his
manner
of
teaching
,
as
I
noted
before
,
and
shall
haue
occasion
to
obserue
Of
God
,
not
of
man
.
The
later
point
is
farther
inlarged
,
by
denying
them
to
bee
bred
of
such
matter
,
as
other
sonnes
ordinarily
are
made
of
.
Not
of
blood
;
or
to
haue
man
any
way
for
the
author
of
their
being
.
Not
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
.
Where
(
by
the
way
)
it
will
not
bee
amisse
for
vs
to
obserue
,
that
the
same
worde
or
preposition
,
of
,
is
applyed
both
to
the
matter
,
and
to
the
maker
.
Not
of
bloud
;
There
is
the
matter
,
and
to
that
doth
the
word
most
properly
belong
:
as
when
wee
say
a
ship
is
made
of
timber
,
an
house
is
made
of
brick
or
stone
.
In
the
rest
of
the
sentence
,
of
,
noteth
the
maker
;
Not
of
the
will
of
the
flesh
,
or
man
,
but
of
God
.
The
word
,
that
is
ioyn'd
with
it
in
this
place
,
signifieth
as
well
to
beget
as
to
beare
,
and
is
vsed
both
of
the
father
,
and
of
the
mother
.
Abraham
begat
Isaac
,
Isaac
begat
Iacob
;
Shee
shall
beare
thee
a
sonne
;
sayeth
the
Angell
to
Zachary
,
of
Elizabeth
:
and
shee
bare
or
brought
foorth
a
Blessed
are
the
barren
,
and
the
wombe
that
neuer
bare
.
But
this
kinde
of
phrase
is
ordinarily
referred
to
the
woman
,
in
the
other
Euangelists
.
Iacob
begat
Ioseph
the
husband
of
Marie
;
of
whome
,
that
is
,
of
which
Mary
,
Iesus
was
borne
.
There
are
some
Eunuches
,
which
were
so
borne
of
their
mothers
bellie
.
That
holy
thing
,
that
shall
bee
borne
of
thee
:
sayth
the
Angell
to
the
Virgin
Marie
.
Yet
Saint
Iohn
doth
verie
often
apply
this
to
God
,
who
is
as
it
were
the
father
of
his
children
.
Except
a
man
bee
borne
of
the
holy
Ghost
:
euerie
one
that
is
borne
of
God
.
I
will
only
name
the
places
,
that
I
may
spare
time
.
The
difference
might
haue
beene
more
plaine
in
English
,
if
wee
had
translated
Of
,
in
the
three
last
clauses
,
By
:
By
the
will
of
the
flesh
,
by
the
will
of
man
,
by
God
.
But
then
wee
must
haue
chaunged
the
word
borne
,
and
not
haue
followed
the
Euangelists
course
,
who
vseth
the
same
worde
(
as
hath
beene
sayde
)
in
euerie
part
of
the
sentence
.
Our
tongue
also
affordes
vs
libertie
to
keepe
the
worde
Of
,
without
any
neede
of
farther
difference
.
And
so
let
vs
proceed
.
Not
of
bloud
.
The
purpose
of
the
Euangelist
,
as
I
signified
ere
while
,
in
these
three
Clauses
,
is
no
more
,
but
to
teach
vs
,
that
the
sonnes
,
hee
spake
of
,
are
not
borne
after
any
course
of
nature
,
or
by
any
humane
power
,
or
meanes
,
but
only
of
GOD
.
In
this
first
point
hee
sets
out
that
doctrine
,
by
denying
,
that
they
are
made
of
such
matter
,
as
all
men
consist
of
.
Bloud
,
as
all
Philosophers
,
and
Physitians
affirme
,
is
no
part
of
the
body
;
but
only
a
nourishment
,
by
which
the
whole
,
and
euerie
member
of
it
,
is
maintayned
,
and
fed
.
The
mouth
receiues
,
and
chewes
the
meate
,
then
sends
it
downe
to
the
stomacke
;
from
whence
,
after
it
is
,
as
it
were
boyled
,
and
concocted
,
it
is
put
ouer
to
the
Liuer
.
There
it
is
turned
into
bloud
;
and
in
that
nature
,
spread
abroad
from
thence
into
all
parts
of
the
body
;
euerie
one
of
which
,
by
a
proper
,
and
admirable
vertue
giuen
vnto
it
by
God
,
changeth
the
bloud
into
its
owne
nature
,
and
thereby
receiues
maintenance
and
growth
.
The
like
course
is
appointed
,
by
the
prouidence
of
GOD
,
for
the
breeding
of
our
bodies
;
the
matter
,
whereof
they
are
made
being
principally
bloud
,
as
it
hath
beene
certainely
obserued
;
the
Liuer
,
which
is
the
fountaine
of
bloud
,
beeing
one
of
the
first
principall
partes
,
that
is
formed
.
Much
more
might
bee
sayde
,
and
particularly
touching
our
being
made
of
bloud
:
but
I
thinke
too
little
is
better
then
too
much
of
such
a
matter
,
in
such
a
place
,
and
Auditorie
.
Therefore
also
I
will
forbeare
to
propound
some
not
very
vnlikely
coniectures
concerning
the
reason
,
why
the
holy
Ghost
,
in
the
Originall
,
sayeth
blouds
,
rather
then
bloud
.
Not
of
blouds
,
sayeth
the
Text.
Why
mentions
the
Euangelist
blouds
?
I
am
willingly
of
their
opinion
,
who
take
this
for
an
Hebraisme
or
a
speech
framed
orcording
to
the
Hebrewe
phrase
:
in
which
it
is
vsuall
,
to
put
blouds
for
bloud
.
A
bloudy
man
,
a
bloudy
Citie
,
a
man
of
blouds
,
a
Cittie
of
blouds
.
But
those
speeches
may
well
seeme
to
note
a
multitude
If
a
theefe
be
found
breaking
vp
,
and
smitten
that
hee
die
,
no
bloud
shall
bee
shed
for
him
.
Worde
for
worde
,
not
bloudes
for
him
.
So
in
the
next
verse
.
Blouds
for
him
.
It
may
bee
the
Euangelist
,
dooth
the
rather
name
blouds
,
then
bloud
,
because
hee
speakes
of
manye
,
and
not
of
anie
one
.
But
let
it
heere
suffice
vs
,
that
wee
vnderstande
his
meaning
.
In
the
next
two
clauses
,
there
is
one
worde
common
to
them
both
;
whereof
I
must
needes
say
somewhat
,
ere
I
enter
into
any
particular
examination
of
them
.
What
is
The
will
,
which
our
Euangelist
speakes
of
?
Is
it
(
as
some
conceiue
and
teach
,
nothing
else
,
but
Concupiscence
,
or
lust
?
I
could
bee
content
to
thinke
so
,
but
that
I
neuer
finde
the
worde
in
that
sense
,
in
all
the
newe
Testament
.
Once
indeede
the
plurall
number
of
it
,
is
put
for
desires
,
that
are
vnlawfull
;
Among
whome
(
sayeth
the
Apostle
)
wee
also
had
our
conuersation
in
times
past
,
in
the
lust
of
our
flesh
,
in
fulfilling
the
desires
of
the
flesh
.
But
I
doubt
,
whether
this
bee
a
sufficient
warrant
to
take
it
,
in
the
singular
number
for
lust
,
or
concupiscence
.
For
the
present
,
let
vs
retaine
the
word
,
will
or
desire
,
and
trie
,
what
light
wee
may
haue
to
discerne
the
meaning
of
it
,
by
vnderstanding
the
other
two
wordes
,
flesh
and
man
.
By
flesh
,
some
would
haue
the
woman
,
or
womankinde
to
bee
meant
.
What
one
place
of
scripture
can
bee
brought
,
where
the
worde
is
so
vsed
?
For
that
in
Genesis
,
This
is
now
flesh
of
my
flesh
;
doth
not
prooue
,
that
flesh
may
signifie
woman
,
anie
more
then
that
bone
may
;
because
Eue
is
sayde
to
be
bone
of
Adams
bone
,
as
well
as
flesh
of
his
flesh
.
It
is
out
of
question
,
that
our
Euangelist
would
haue
vs
knowe
,
that
the
sonnes
of
GOD
,
are
not
borne
of
women
,
any
more
then
of
men
;
but
it
is
not
likely
,
that
hee
intended
to
signifie
so
much
by
that
worde
:
which
is
neuer
vsed
to
that
purpose
,
in
any
part
,
or
place
of
Scripture
.
By
flesh
then
(
as
farre
as
I
can
yet
conceiue
)
it
is
best
to
vnderstand
that
,
which
is
afterwarde
exprest
;
euen
the
nature
of
man
,
and
woman
.
In
this
sense
the
worde
is
common
euerie
where
in
Scripture
.
All
flesh
had
corrupted
his
way
vpon
the
earth
.
By
the
workes
of
the
law
shall
no
flesh
be
iustified
in
his
sight
.
The
Scripture
is
full
of
the
like
;
as
I
presume
you
all
knowe
.
The
reason
of
this
is
manifest
.
Flesh
by
a
double
elegancy
of
speech
,
is
put
for
man
:
the
matter
,
whereof
the
bodie
,
principally
consists
,
is
flesh
;
therefore
by
flesh
The
bodie
is
one
part
of
man
:
therefore
by
the
body
the
whole
man
is
vnderstood
.
Thus
flesh
comes
to
be
taken
for
man
.
In
this
place
we
may
vnderstand
by
man
,
either
Mankinde
,
or
the
Sexe
,
as
man
is
diuers
from
woman
.
The
Greeke
worde
may
seeme
to
direct
vs
to
the
later
,
because
it
dooth
most
commonly
note
the
sexe
.
Yet
it
may
also
,
bee
taken
for
both
sexes
,
as
in
these
,
and
such
like
places
;
Blessed
is
the
man
,
whose
vnrighteousnesse
is
forgiuen
.
I
haue
left
to
my selfe
7000.
men
.
And
in
this
sense
it
will
be
directly
opposit
to
the
later
clause
,
concerning
our
being
borne
of
God
.
You
will
aske
mee
perhappes
,
why
Saint
Iohn
should
mention
both
The
flesh
,
and
man
,
if
the
meaning
of
both
bee
one
.
Doo
you
not
marke
,
that
this
doubles
the
denyall
?
Not
of
flesh
,
not
of
man
.
No
way
,
by
no
meanes
of
man
.
Therefore
some
writers
are
of
opinion
,
that
this
last
clause
,
of
man
,
is
an
explication
of
both
the
other
;
Not
of
bloud
,
not
of
flesh
and
bloud
,
man
oftentimes
is
signified
;
yet
the
wordes
,
in
that
sense
,
are
neuer
so
diuided
,
or
placed
.
Let
vs
take
the
examples
,
which
they
alleage
,
that
so
expound
these
wordes
.
Flesh
,
and
bloud
hath
not
revealed
these
things
to
thee
.
Flesh
,
and
bloud
cannot
inherit
the
kingdome
of
God
.
All
the
rest
are
like
these
;
wherein
,
who
doth
not
easily
marke
,
both
that
Flesh
,
is
still
set
in
the
first
place
;
and
Bloud
,
neuer
;
Flesh
,
and
Bloud
,
not
Bloud
and
Flesh
;
and
also
,
that
they
are
alwaies
ioyned
together
,
and
not
seuered
the
one
from
the
other
.
If
our
Euangelist
had
meant
to
haue
spoken
of
man
,
by
that
kinde
of
speech
,
hee
woulde
haue
said
,
which
are
borne
,
not
of
flesh
and
bloud
.
May
wee
diuide
those
former
places
?
Flesh
hath
not
reuealed
:
Bloud
hath
not
reuealed
:
Flesh
cannot
inherit
:
Bloud
cannot
inherit
.
These
were
marueilous
strange
kinds
of
speech
,
&
not
agree●ble
to
the
phrase
of
the
holy
Ghost
in
Scripture
.
Wherefore
,
thoh
I
acknowledge
that
interpretation
to
be
true
,
for
the
generall
sense
of
it
:
yet
I
see
not
,
how
I
may
like
of
it
,
in
the
particulars
;
especially
seeing
the
holy
Ghost
vseth
a
diuers
manner
of
speech
in
these
2
later
,
from
the
former
.
There
hee
said
no
more
,
but
Not
of
bloud
;
In
the
other
,
he
denies
also
the
will
;
or
desire
:
not
of
the
will
of
the
flesh
,
not
of
the
will
of
man
.
Let
vs
then
,
if
you
please
,
vnderstand
by
bloud
,
the
matter
;
by
flesh
,
the
man
,
the
efficient
cause
,
and
maker
as
it
were
;
what
shall
wee
say
of
the
will
of
the
flesh
,
and
man
?
Surely
I
will
not
grratly
striue
with
any
man
,
who
thinkes
it
should
be
taken
for
concupiscence
:
It
is
enough
,
that
I
propounded
the
reason
of
my
doubt
before
.
Giue
mee
leaue
now
to
deliuer
what
I
conceiue
of
the
matter
;
which
is
no
more
,
but
this
,
that
I
had
rather
vnderstand
by
will
,
desire
,
then
lust
.
What
then
shall
bee
the
sense
of
it
?
This
,
as
I
take
it
;
that
the
Euangelist
giues
vs
to
vnderstand
,
that
the
Sonnes
,
of
whom
hee
intreates
,
are
not
borne
according
to
,
or
by
any
desire
of
man
,
which
might
procure
or
affect
,
or
wish
that
kinde
of
Son-ship
.
How
fitly
this
will
agree
with
the
scope
of
the
place
it
shall
appeare
by
and
by
,
when
I
haue
examined
that
,
which
remaines
.
All
,
that
wee
haue
said
hitherto
,
concerning
this
birth
,
is
to
shew
,
whence
it
is
not
.
Not
of
bloud
;
not
of
man
.
Whence
is
it
then
?
Of
God
.
God
sometimes
notes
the
nature
of
the
God
head
,
sometimes
some
one
of
the
three
persons
.
How
may
wee
most
fitly
expound
it
,
in
this
place
?
What
if
wee
referre
it
to
the
The
compareing
of
these
places
together
doth
teach
vs
,
that
the
Sonne
,
and
the
holy
Gost
,
are
by
nature
God
:
but
it
doth
not
proue
,
that
where
God
is
named
there
either
of
these
two
persons
is
specially
signified
.
Neither
is
it
necessary
to
apply
this
to
God
the
Father
.
but
rather
the
opposition
standeth
betwixt
the
diuine
,
&
humane
nature
,
not
of
man
:
that
is
,
not
of
man-kind
,
or
of
the
nature
of
man
;
but
of
God
,
of
the
diuine
nature
,
which
is
one
,
and
the
same
in
all
three
persons
.
Thus
haue
wee
the
meaning
of
the
Euangelist
,
that
the
Sonnes
hee
spake
of
,
arise
not
to
that
dignity
by
any
power
,
or
wisedome
of
man
,
but
meerely
and
only
by
the
mighty
worke
of
God
himselfe
;
who
begets
them
to
himselfe
,
by
the
effectuall
working
of
his
spirit
;
and
of
his
owne
gratious
fauour
,
vouchsafeth
to
adopt
them
for
his
Sonnes
.
I
doe
the
rather
make
the
sense
so
large
,
because
I
woulde
not
willingly
omitte
any
thing
,
which
,
it
may
bee
reasonably
presumed
,
the
holy
Ghost
did
,
or
might
intende
.
For
the
cleerer
vnderstanding
whereof
,
let
vs
cal
to
minde
what
was
before
deliuered
,
at
the
twelfth
verse
:
that
there
is
a
double
Son-ship
in
respect
of
GOD
;
the
former
is
that
,
whereof
our
LORD
disputes
with
Nicodemus
,
by
which
wee
are
borne
againe
The
other
Sonne-ship
is
but
a
preparing
of
vs
therevnto
;
by
which
that
beleefe
is
begotten
in
vs
,
by
the
powerfull
working
of
the
holy
Ghost
,
in
the
ministery
of
the
worde
.
In
this
sense
the
thirteenth
verse
dependes
thus
vpon
the
last
wordes
of
the
twelfth
.
Saint
Iohn
had
said
,
that
they
become
the
Sonnes
of
GOD
,
which
beleeue
in
the
name
of
the
Messiah
.
Hee
proceedes
to
shewe
how
they
attaine
to
this
beleefe
:
By
being
borne
not
of
bloud
&c:
but
of
God
.
They
haue
it
not
by
nature
in
their
birth
,
they
get
it
not
by
any
naturall
desire
,
or
will
:
but
they
are
borne
anew
of
God
,
and
haue
it
by
him
framed
,
and
formed
in
them
.
The
doctrine
of
both
these
points
is
most
true
;
the
wordes
will
beare
them
both
:
they
will
both
stande
with
the
scope
of
the
place
,
and
purpose
of
the
Euangelist
;
Weake
and
base
is
our
naturall
beginning
:
mighty
and
glorious
is
our
spirituall
adoption
.
By
that
,
wee
are
borne
the
Sonnes
of
men
:
by
this
,
wee
are
chosen
the
Sonnes
of
God
.
In
our
first
condition
,
wee
are
brought
foorth
to
all
kinde
of
misery
:
in
our
second
estate
,
wee
are
aduaunced
to
true
felicity
.
The
one
casts
vs
naked
,
and
forlorne
,
vpon
the
bare
earth
:
the
other
lifts
vs
vp
,
from
earth
to
heauen
:
That
brings
vs
out
of
prison
to
punishment
:
this
leades
vs
from
paine
to
pleasure
:
with
our
conception
begins
our
mortality
,
our
adoption
giues
vs
entrance
into
immortality
;
And
doe
we
for
all
this
,
stand
doating
,
vpon
our
naturall
estate
?
Are
wee
proud
of
that
,
of
which
wee
may
rather
bee
ashamed
?
What
art
thou
,
that
bearest
thy selfe
so
high
?
A
Gentleman
?
A
Nobleman
?
A
Prince
?
Heyre
apparant
to
the
Empire
of
the
whole
earth
?
Bee
it
so
:
yet
was
thy
breeding
,
and
bearing
no
other
,
then
Iob
,
and
Ezechiell
describe
.
The
poorest
,
and
basest
wretche
,
that
goeth
on
the
ground
,
had
the
same
manner
of
beginning
,
and
being
.
Remember
thy selfe
:
as
thy
death
shall
bee
like
his
,
dust
to
dust
;
so
was
thy
birth
like
to
his
,
bloud
of
bloud
,
flesh
of
flesh
.
Thou
art
the
sonne
of
an
Emperor
.
Yet
of
a
man
.
Be
not
deceiued
;
thy
nature
is
no
better
then
his
;
though
thy
eares
,
and
sorrowes
may
proue
more
,
and
greater
.
A
gentleman
,
a
nobleman
,
a
King
,
are
not
names
of
diuers
natures
,
but
of
diuers
troubles
.
Adoption
,
adoption
is
that
,
which
makes
difference
betwixt
Humane
,
and
Diuine
;
Caine
and
Abell
,
were
both
Adams
sonnes
:
Ismaell
and
Isaac
Abrahams
:
All
foure
were
borne
a-like
of
bloud
,
of
the
will
of
the
flesh
,
of
the
will
of
man
.
But
Isaac
and
Abell
were
adopted
the
sonnes
of
GOD
:
Caine
and
Ismaell
were
neuer
any
more
,
but
the
sonnes
of
men
.
Looke
how
much
God
is
more
excellent
,
then
man
:
so
much
more
glorious
is
it
to
bee
the
sonne
of
God
,
then
of
man
.
Looke
how
much
the
spirit
exceedes
the
flesh
;
so
much
better
is
it
,
to
bee
borne
of
the
spirit
,
then
of
the
flesh
.
If
thou
bee
the
adopted
sonne
of
God
,
by
grace
;
it
skils
not
whose
sonne
thou
art
by
nature
.
Beleeue
in
Christ
,
and
thou
hast
the
prerogatiue
to
bee
the
sonne
of
GOD
.
Neuer
tell
mee
,
how
meane
and
poore
thy
parents
were
.
Neuer
boast
how
rich
,
and
noble
they
were
.
Bloud
,
and
flesh
,
&
man
must
hinder
either
all
,
or
none
at
all
.
For
in
all
these
,
all
are
equall
.
How
meane
soeuer
thy
bloud
be
,
it
is
bloud
;
How
noble
soeuer
it
bee
,
it
is
but
bloud
.
Thy
nobilitie
helpes
not
,
thy
basenesse
hinders
not
thy
adoption
.
Not
of
bloud
,
not
of
flesh
,
not
of
man
,
but
of
God
.
God
needes
no
such
time
,
and
meanes
,
for
adoption
,
as
thy
naturall
parents
neede
for
procreation
.
There
is
no
stay
,
but
in
thy selfe
.
Thou
shalt
no
sooner
beleeue
in
the
name
of
Christ
,
but
presently
God
will
accept
thee
for
his
sonne
.
Is
so
excellent
an
estate
,
so
easilie
to
be
come
by
;
and
doo
wee
refuse
,
or
delay
to
vse
the
meanes
?
Surely
there
needes
no
other
proofe
,
that
our
second
birth
of
regeneration
,
is
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
;
then
that
so
fewe
are
so
borne
againe
.
I
am
come
now
to
the
last
poynt
of
this
Text
,
and
exercise
:
which
I
will
runne
ouer
verie
briefely
.
The
prerogatiue
to
bee
the
sonnes
of
God
,
belonges
to
them
onely
that
receiue
our
Sauiour
Christ
;
by
beleeuing
in
him
.
Who
are
they
,
that
doe
so
receiue
him
?
They
that
are
borne
of
GOD
.
What
is
it
to
bee
borne
of
GOD
?
To
haue
our
vnderstanding
inlightned
with
the
knowledge
of
the
Gospell
,
our
hearts
inclined
to
embrace
it
;
so
that
wee
wholly
renounce
our selues
,
all
trust
in
our
owne
righteousnesse
,
all
good
opinion
thereof
,
and
rest
onely
vpon
Iesus
Christ
to
bee
reconciled
to
GOD
by
him
.
This
estate
,
as
our
Euangelist
teacheth
vs
in
this
place
,
is
not
attained
to
by
any
power
,
or
desire
of
man
;
but
by
the
mighty
working
of
GOD
,
new
hearts
in
vs
,
changing
stone
into
flesh
;
taking
our
stonie
hearts
out
of
our
bodies
,
and
giuing
vs
hearts
of
flesh
.
For
the
naturall
man
(
take
him
at
the
best
,
with
all
the
helpes
,
that
nature
,
learning
,
and
education
canne
afforde
,
is
(
notwithstanding
all
these
)
vnable
to
acknowledge
or
like
of
the
meanes
,
which
God
in
his
owne
wisedome
,
hath
appointed
for
our
saluation
.
The
holy
Ghost
giues
vs
the
reason
of
it
.
For
(
sayeth
hee
by
the
penne
of
Saint
Paul
)
they
are
foolishnesse
vnto
him
,
and
cannot
bee
discerned
,
but
by
the
spirit
;
which
no
man
can
haue
,
but
by
a
second
birth
from
GOD
.
I
cannot
stand
to
inlarge
this
point
by
many
proofes
;
neither
is
it
greatly
needfull
:
because
it
hath
beene
done
already
in
my
former
exercises
,
and
shall
be
done
hereafter
,
if
it
please
God
,
as
occasion
shall
be
offered
.
Yet
I
may
not
at
any
hand
forget
,
because
it
especially
concernes
the
glory
of
God
,
the
ende
of
all
true
religion
,
to
call
to
your
remembrance
,
what
hath
formerly
beene
deliuered
,
touching
the
worke
of
God
,
in
bringing
men
to
beleeue
in
Christ
.
The
summe
of
it
is
this
,
that
it
is
God
,
which
makes
vs
both
able
,
and
willing
to
beleeue
,
not
waiting
for
the
choyse
of
our
freewill
,
which
,
like
a
free
horse
,
runnes
headlong
to
infidelitie
;
but
gratiously
,
and
powerfully
inclining
vs
to
beleeue
.
Doost
thou
then
beleeue
in
Christ
to
saluation
,
whereas
many
other
,
that
haue
had
the
same
worde
,
outwardly
by
the
ministerie
of
men
,
and
the
same
grace
inwardly
by
the
motion
of
the
spirit
offered
to
them
,
continue
in
vnbeleefe
?
Take
heede
thou
doe
not
imagine
,
that
this
difference
proceeded
from
thy selfe
.
That
they
doe
not
beleeue
,
it
is
by
their
owne
fault
.
That
thou
doest
beleeue
,
it
is
by
not
by
thine
owne
vertue
.
Noe
,
sayest
thou
.
I
knowe
that
and
confesse
it
.
I
stood
in
need
of
the
grace
of
GOD
,
as
well
as
other
men
;
I
was
not
able
to
bee
saued
without
it
,
nor
to
procure
it
.
GOD
,
of
his
owne
goodnesse
,
found
out
the
meanes
,
prouided
them
,
gaue
mee
knowledge
of
them
,
inabled
mee
to
embrace
them
.
All
this
I
willingly
ascribe
to
God
.
Is
this
all
,
thou
giuest
him
?
many
men
,
at
the
least
as
thou
perswadest
thy selfe
,
haue
been
equall
to
thee
,
in
all
these
fauours
from
God
,
who
yet
neuer
attained
to
beleefe
in
Christ
.
I
would
faine
knowe
of
thee
,
how
this
difference
grewe
,
that
thou
beleeuest
,
and
they
doe
not
.
They
would
not
,
and
I
would
.
Thou
sayest
well
:
For
indeede
noe
man
euer
beleeues
,
but
willingly
.
Yet
this
doth
not
satisfie
my
doubt
.
I
demaund
farther
,
how
came
it
to
passe
,
that
thou
wouldest
,
and
they
would
not
.
Doe
not
aunswere
mee
;
Because
I
would
.
For
if
that
bee
all
,
thou
canst
say
,
thou
doest
rather
condemne
thy
folly
,
then
commend
thy
obedience
in
yeelding
.
I
sawe
it
was
the
onely
course
,
I
coulde
take
for
my
saluation
.
Did
not
those
other
,
which
beleeue
not
,
see
that
too
,
as
well
as
thou
?
Else
the
difference
proceeded
not
,
from
the
choyse
of
thy
will
,
but
from
the
cleerenesse
of
thy
iudgement
.
I
graunt
,
they
sawe
as
much
as
I
,
but
they
did
not
like
it
,
as
well
as
I.
Wee
are
neuer
a
whit
the
neerer
,
for
all
this
conference
.
I
aske
still
,
howe
thou
camest
to
haue
a
better
liking
of
it
,
then
they
had
.
I
vsed
the
freedome
of
my
will
,
better
then
they
did
.
I
perceiue
then
,
when
all
comes
to
all
,
the
difference
must
arise
from
free
well
.
But
our
Euangelist
sayeth
,
Not
of
the
will
of
man
.
Otherwise
there