The
Commentaries
of
M.
Jo.
Caluin
vpon
the
Actes
of
the
Apostles
.
CHAP.
I.
1
THe
former
speech
truely
haue
we
had
,
ô
Theophilus
,
of
al
things
which
Iesus
began
to
do
and
teach
,
2
Euen
vntill
that
day
,
wherein
after
he
had
giuen
commaundement
by
the
holie
Ghost
to
the
Apostles
,
which
he
had
chosen
,
he
was
taken
vp
.
1
THat
he
may
passe
ouer
vnto
those
things
which
followed
the
ascension
of
Christ
:
he
briefly
gathereth
the
sum
of
all
those
,
which
before
hee
had
handled
in
the
former
booke
,
that
he
may
annexe
this
thereunto
.
And
he
briefly
setteth
downe
this
description
of
the
historie
of
the
Gospel
,
that
it
is
a
narration
of
those
thinges
which
Christ
did
&
said
so
long
as
he
was
conuersant
vpon
earth
.
Furthermore
whereas
they
interpret
this
commonlie
,
that
there
was
first
in
Christ
puritie
of
life
,
before
such
time
as
hee
began
to
preach
,
it
maketh
nothing
vnto
Luke
his
mind
.
Truth
it
is
,
that
the
manners
of
a
good
and
godly
teacher
ought
so
to
be
framed
,
that
he
speake
first
with
his
life
,
then
with
his
tongue
,
otherwise
he
should
differ
nothing
from
a
stage
plaier
.
Of
all
things
which
he
began
.
I
do
not
greatly
mislike
the
interpretation
which
some
giue
of
this
place
,
that
Luke
saide
rather
of
all
,
then
all
,
because
it
is
possible
in
some
measure
,
to
intreat
of
the
workes
and
doctrin
of
Christ
.
But
to
set
downe
the
whole
course
,
that
the
narration
may
be
perfect
,
were
a
matter
of
great
weight
.
Like
as
Iohn
doth
declare
that
the
world
could
not
conteine
the
bookes
.
The
former
speech
.
It
seemed
good
to
me
,
to
translate
this
on
this
wise
,
because
logon
poiesdhai
,
is
the
same
with
the
Grecians
which
verba
facere
,
or
,
to
speak
,
is
with
the
Latins
,
as
Budaeus
doth
note
.
And
we
must
vnderstand
the
contrarietie
of
the
second
part
,
which
he
taketh
in
hand
,
that
we
may
knowe
that
the
Euangelist
determined
with
himselfe
afresh
,
to
write
,
hauing
new
matter
whereupon
to
write
.
Euen
vntill
that
day
.
Therefore
the
ascention
of
Christ
is
the
ende
of
the
historie
of
the
Gospel
.
For
hee
hath
ascended
,
saith
Paul
,
that
hee
might
fulfill
all
things
.
Commandement
by
the
holy
Ghost
.
Luke
sheweth
in
these
wordes
,
that
Christ
did
not
so
depart
out
of
the
world
,
that
he
did
no
longer
care
for
vs
:
for
in
that
he
hath
ordained
a
perpetual
gouernment
in
his
Church
,
he
thereby
declareth
that
hee
had
a
care
to
prouide
for
our
saluation
:
3
To
whom
also
he
shewed
himselfe
aliue
,
after
that
he
had
suffered
,
in
manie
proofes
,
whiles
that
he
is
seene
of
them
by
the
space
of
fourtie
dayes
,
and
he
intreateth
of
the
kingdome
of
God
.
4
And
when
hee
had
gathered
them
togither
,
hee
commanded
them
that
they
should
not
depart
from
Ierusalem
:
but
that
they
should
waite
for
the
promise
of
the
Father
:
whereof
,
saith
he
,
yee
haue
heard
of
me
:
5
Because
Iohn
truely
baptised
with
water
:
but
you
shall
be
baptised
with
the
holy
Ghost
,
after
a
few
daies
.
3
Vnto
whom
&c.
He
addeth
this
,
that
he
might
make
the
resurrection
to
be
beleeued
,
as
a
thing
most
necessarie
to
be
knowne
,
and
without
the
which
the
whole
Gospel
falleth
flat
to
the
ground
,
neither
remaineth
there
any
more
faith
.
And
that
I
may
omit
to
speake
of
other
discommodities
that
come
by
being
ignorant
of
the
resurrection
of
Christ
:
the
Gospel
loseth
his
whole
authoritie
,
vnlesse
we
know
and
be
also
fully
perswaded
that
Christ
being
aliue
,
speaketh
vnto
vs
from
the
heauens
.
Whereunto
Luke
hath
chiefest
respect
in
this
place
.
Therefore
that
the
truth
hereof
might
not
be
called
in
question
,
he
saith
that
it
was
proued
by
many
signes
and
tokens
.
Those
which
Erasmus
,
following
an
old
interpreter
,
doeth
call
arguments
,
I
haue
translated
proofes
.
For
Aristotle
doth
call
that
Tecmerion
in
the
first
booke
of
his
Rhetorikes
,
which
is
necessarie
in
signes
.
This
is
therefore
that
which
I
said
before
,
that
Christ
did
make
manifest
his
resurrection
vnto
his
Apostles
by
euident
tokens
which
did
serue
insteed
of
necessary
proofes
,
least
they
should
doubt
of
the
same
.
Furthermore
he
doth
not
recken
vp
those
tokens
and
signes
:
sauing
onely
that
he
saith
,
that
Christ
did
appeare
vnto
them
about
the
space
of
a
month
and
one
halfe
oftentimes
.
If
he
had
but
once
appeared
vnto
them
,
it
might
haue
bin
somwhat
suspicious
:
but
in
shewing
himself
so
often
vnto
them
,
he
dissolueth
all
doubtes
which
might
arise
in
their
minds
,
&
by
this
meanes
also
he
putteth
away
the
reproch
of
the
ignorance
,
which
he
said
was
in
the
Apostles
,
least
it
discredit
their
preching
.
He
intreateth
of
the
kingdome
of
God
.
He
telleth
vs
againe
that
the
Apostles
themselues
were
well
taught
,
before
such
time
as
they
tooke
vpon
them
to
teach
others
.
Therfore
whatsoeuer
things
they
vttered
&
brought
to
light
,
either
by
word
or
by
writing
,
touching
the
kingdom
of
god
,
they
are
those
speeches
which
Christ
himselfe
vttered
.
And
heereby
doth
he
briefly
set
downe
the
end
of
the
doctrine
of
the
Gospel
:
namelie
,
that
God
may
reigne
in
vs
.
Regeneration
is
the
beginning
of
this
kingdome
,
&
the
end
therof
is
blessed
immortalitie
:
the
midle
proceedings
are
in
a
more
ample
going
forward
&
increase
of
regeneration
.
But
that
this
thing
may
appeare
more
euidently
,
we
must
first
note
,
that
we
are
borne
,
and
that
we
liue
aliants
and
strangers
from
the
kingdome
of
God
,
vntil
such
time
as
god
doth
fashion
vs
again
vnto
a
new
life
.
Therfore
we
may
properly
set
the
world
,
the
flesh
,
&
whatsoeuer
is
in
mans
nature
,
against
the
kingdome
of
God
,
as
contrary
to
it
.
For
the
natural
man
is
wholly
occupied
about
the
things
of
this
world
,
and
he
seeketh
felicitie
here
.
In
the
mean
season
we
are
as
it
were
banished
from
god
,
&
he
likewise
from
vs
.
But
Christ
by
the
preaching
of
the
gospel
doth
lift
vs
vp
vnto
the
meditation
of
the
life
to
come
.
And
to
the
end
he
may
the
better
bring
this
to
passe
,
he
reformeth
all
our
earthly
affections
,
&
so
hauing
stript
vs
out
of
the
vices
of
our
flesh
,
he
separateth
vs
from
the
world
.
And
like
as
eternall
death
is
prepared
for
all
those
which
liue
after
the
flesh
;
so
in
as
much
as
the
inward
man
is
renewed
in
vs
,
that
we
may
go
forward
in
the
spirituall
life
,
we
drawe
neerer
vnto
the
perfection
of
the
kingdome
of
God
:
which
is
the
societie
of
the
glorie
of
God
.
Therefore
God
will
reigne
in
and
amongst
vs
now
,
that
he
may
at
length
make
vs
partakers
of
his
kingdom
.
Hereby
we
gather
that
Christ
did
principally
intreat
of
the
corruption
of
mankind
;
of
the
tyrannie
of
sin
,
whose
bondslaues
we
are
;
of
the
cursse
&
guiltines
of
eternall
death
,
whereunto
we
al
are
subiect
,
&
also
of
the
meanes
to
obteine
saluation
,
of
the
remission
of
sins
;
of
the
denying
of
the
flesh
,
of
spirituall
righteousnes
,
of
hope
of
eternal
life
,
and
of
such
like
things
.
And
if
we
will
be
rightlie
instructed
in
Christianitie
,
we
must
applie
our
studies
to
these
things
.
4
Gathering
them
togither
he
commanded
,
&c.
They
had
before
done
the
dutie
of
Apostles
;
but
that
lasted
but
a
while
:
and
secondlie
so
farre
forth
that
they
might
with
their
preaching
awake
the
Iewes
to
heare
their
master
.
And
so
that
commandement
to
teach
,
which
Christ
had
giuen
them
whiles
he
liued
with
them
vpon
earth
,
was
as
it
were
a
certain
entrance
into
their
Apostleship
which
was
to
come
,
for
which
they
were
not
yet
ripe
.
Therfore
their
ordinarie
function
was
not
laid
vpon
them
,
vntill
such
time
as
Christ
was
risen
againe
:
but
they
stirred
vp
their
nation
,
as
(
I
haue
said
)
like
criers
,
that
they
might
giue
care
to
Christ
.
And
then
at
length
after
the
resurrection
they
were
made
Apostles
,
to
publish
abroad
throughout
the
whole
world
,
that
doctrine
which
was
committed
to
them
.
And
whereas
after
they
were
made
Apostles
,
Christ
commandeth
them
as
yet
to
abstaine
from
their
office
,
that
is
done
not
with
out
iust
cause
;
yea
many
causes
may
be
alledged
why
it
shold
be
so
.
That
filthy
forsaking
of
their
master
was
yet
fresh
:
many
notes
and
tokens
of
vnbeliefe
were
yet
fresh
.
Whereas
they
had
bin
so
throughly
taught
and
had
so
sodainly
forgotten
al
,
they
shewed
a
manifest
token
of
their
great
dulnes
of
wit
.
Neither
were
they
free
from
sluggishnes
,
which
could
not
otherwise
fitly
be
purged
,
than
by
deferring
the
promised
grace
,
that
he
might
the
more
sharpen
their
desire
.
But
this
cause
is
chiefly
to
be
noted
,
that
the
Lord
did
appoint
a
certaine
time
for
the
sending
of
the
Spirit
,
that
the
miracle
might
be
the
more
apparant
.
Again
he
suffered
them
to
rest
a
while
,
that
he
might
the
better
set
forth
the
greatnes
of
that
busines
which
he
was
about
to
commit
vnto
them
.
And
thereby
is
the
truth
of
the
gospel
confirmed
,
because
the
Apostles
were
forbidden
to
addres
themselues
to
preach
the
same
,
vntill
they
shoulde
be
well
prepared
in
succession
of
time
.
And
they
were
commanded
to
stay
togither
,
because
they
should
all
haue
one
spirite
giuen
them
.
If
they
had
bin
dispersed
,
the
vnitie
should
not
haue
bin
so
wel
knowne
.
Though
they
were
scattered
abroad
afterward
in
diuers
places
,
yet
because
they
brought
that
which
they
had
from
one
&
the
same
fountain
,
it
was
al
one
,
as
if
they
alwaies
had
had
alone
mouth
.
Furthermore
it
was
expedient
that
they
should
begin
to
preach
the
Gospel
at
Ierusalem
,
that
the
Prophesie
might
be
fulfilled
,
There
shall
a
law
go
out
of
Syon
,
They
should
wait
for
the.
It
was
meete
that
these
should
be
accustomed
to
obey
first
,
who
should
shortly
after
lay
Christs
yoke
vpon
the
necke
of
the
world
.
And
surely
they
haue
taught
vs
by
their
example
,
that
we
must
worke
and
rest
at
the
Lordes
pleasure
alone
.
For
if
during
our
life
we
goe
on
warfare
vnder
his
banner
,
and
conduct
:
surely
hee
ought
to
haue
no
lesse
authoritie
ouer
vs
,
than
anie
earthlie
captaine
hath
in
his
armie
.
Therfore
as
warlike
discipline
requireth
this
,
that
no
man
wagge
,
vnlesse
hee
be
commaunded
by
the
captaine
:
so
it
is
not
lawfull
for
vs
either
to
go
out
,
or
to
attempt
any
thing
vntill
the
Lord
giue
the
watch-word
:
and
so
soone
as
hee
bloweth
the
retreat
,
we
must
staie
.
Moreouer
wee
are
taught
that
wee
are
made
partakers
of
the
giftes
of
God
through
hope
.
But
we
must
marke
the
nature
of
hope
as
it
is
described
in
this
place
.
For
that
is
not
hope
,
which
euery
man
feigneth
to
himselfe
vnaduisedly
,
but
that
which
is
grounded
in
the
promise
of
God
.
Therefore
Christ
doeth
not
suffer
his
Apostles
to
looke
for
whatsoeuer
they
will
,
but
hee
addeth
expreslie
,
The
promise
of
the
Father
.
Furthermore
,
hee
maketh
himselfe
a
witnesse
thereof
:
because
wee
ought
to
bee
so
sure
and
certaine
,
that
although
all
the
engines
of
hell
gainestande
vs
,
yet
this
may
remaine
surelie
fixed
in
our
mindes
,
that
we
haue
beleeued
God
,
5
Because
Iohn
truelie
.
Christ
repeateth
this
vnto
his
Apostles
out
of
Iohns
owne
wordes
.
For
some
part
of
them
had
heard
that
at
Iohns
mouth
,
which
the
Euangelistes
report
,
I
truely
baptise
you
with
water
:
but
hee
that
commeth
after
mee
,
shall
baptise
you
with
the
holie
Ghost
and
with
fire
.
Nowe
Christ
pronounceth
that
they
shall
well
perceiue
that
that
is
true
in
deede
which
he
saide
.
Furthermore
this
serueth
greatlie
to
confirme
the
sentence
next
going
before
.
For
it
is
an
argument
drawne
from
the
office
of
Christ
.
And
that
thus
:
Iohn
was
sent
to
baptise
with
water
,
he
fulfilled
his
function
,
as
it
became
the
seruant
of
God
.
The
sonne
of
God
is
sent
to
baptise
with
the
holy
Ghost
:
it
remaineth
therefore
that
he
do
his
dutie
.
Neither
can
it
be
otherwise
,
but
he
must
doe
that
which
his
father
hath
commaunded
him
to
do
,
and
for
which
also
he
came
downe
into
the
earth
.
But
it
seemeth
a
verie
absurde
thing
to
restreine
that
vnto
the
visible
sending
of
the
holie
Ghost
,
which
was
spoken
vniuersallie
of
regeneration
.
I
answere
,
that
Christ
did
not
then
onely
baptise
with
the
holie
Ghost
,
when
as
he
sent
him
vnder
the
forme
of
fyrie
tongues
:
for
he
had
baptised
his
Apostles
before
this
:
and
he
baptiseth
all
the
elect
thus
daylie
.
But
because
the
sending
of
the
holy
Ghost
after
so
glorious
a
sort
,
was
a
token
of
the
hidden
grace
,
wherewith
he
doth
daily
inspire
his
elect
,
he
doth
fitly
applie
thereunto
the
testimonie
of
Iohn
.
And
truely
this
was
as
though
it
had
beene
the
common
baptisme
of
the
Church
.
For
besides
that
the
Apostles
did
not
receiue
the
spirit
for
themselues
onely
,
but
for
the
vse
of
all
the
faithfull
:
there
was
also
declared
the
vniuersall
fauour
of
Christ
towards
his
Church
,
whiles
that
he
poured
out
thereupon
the
giftes
of
his
spirite
in
great
abundance
.
Although
,
therefore
hee
doeth
daily
baptise
the
elect
of
his
father
,
yet
was
this
no
let
why
he
might
not
shewe
foorth
this
token
,
to
be
remembred
aboue
all
other
:
that
the
Apostles
might
knowe
that
they
were
onely
entred
by
Iohn
:
and
that
not
in
vaine
,
seeing
their
perfection
was
harde
at
hande
.
And
that
is
friuolous
which
some
gather
out
of
this
place
most
commonly
,
namelie
,
that
the
baptisme
of
Iohn
,
and
the
baptisme
of
Christ
were
diuerse
.
For
heere
doth
not
he
dispute
in
this
place
of
baptisme
,
but
maketh
onely
a
comparison
betwixt
the
person
of
Iohn
&
the
person
of
Christ
.
When
as
Iohn
did
say
that
he
did
baptise
with
water
onely
,
hee
did
not
reason
of
what
sort
his
baptisme
was
;
but
what
he
himselfe
was
:
least
he
should
arrogate
that
vnto
himselfe
,
which
was
proper
to
Christ
.
As
also
the
ministers
in
these
daies
ought
not
to
speake
otherwise
of
themselues
:
but
they
must
acknowledge
Christ
to
bee
the
author
of
all
those
thinges
,
which
they
do
prefigure
in
the
outwarde
baptisme
,
and
leaue
nothing
to
themselues
,
saue
onely
the
outwarde
administration
.
For
when
as
these
titles
are
attributed
vnto
baptisme
,
namely
,
that
it
is
the
lauer
of
regeneration
,
a
washing
away
of
sinnes
,
the
fellowshippe
of
death
,
For
they
did
attribute
verie
much
vnto
Iohn
,
and
therefore
were
they
perswaded
that
the
Baptisme
which
they
had
receiued
by
him
,
was
not
in
vaine
.
Now
if
that
the
veritie
and
force
thereof
must
be
looked
for
at
Christ
his
hands
,
then
ought
the
Apostles
,
to
hope
that
that
shal
surelie
be
fulfilled
which
Iohn
prefigured
.
So
must
we
in
like
manner
thinke
,
that
we
are
not
in
vaine
baptised
with
water
,
by
men
;
bicause
Christ
,
who
commaunded
the
same
to
bee
done
,
will
fulfill
his
office
,
and
baptise
vs
with
the
spirite
.
So
faith
draweth
a
consequent
from
the
outward
signe
,
vnto
the
inwarde
effect
;
yet
doeth
it
not
attribute
anie
more
than
is
meete
,
either
to
the
signe
,
or
to
the
minister
thereof
;
because
in
the
signe
it
onely
looketh
vnto
the
promise
,
which
is
Christs
,
and
doeth
acknowledge
him
to
be
the
onelie
author
of
grace
.
Let
vs
therefore
vse
such
a
meane
that
we
do
in
no
part
diminish
Christs
honor
:
and
yet
neuerthelesse
let
vs
hope
for
that
fruit
by
our
baptism
which
is
noted
in
this
place
.
By
assigning
so
short
a
time
,
our
sauiour
maketh
them
more
ioyfull
to
hope
well
.
Whereupon
it
followeth
that
that
death
was
not
to
be
lamented
,
which
brought
with
it
presently
so
precious
fruite
.
And
let
vs
note
this
also
,
that
this
worde
baptisme
is
vsed
improperlie
in
this
place
,
that
the
contrarietie
may
be
full
.
6
And
when
they
were
gathered
togither
,
they
asked
him
,
saying
,
Lorde
,
doest
thou
at
this
time
restore
the
kingdome
vnto
Israel
?
7
And
he
said
vnto
them
,
It
is
not
for
you
to
know
the
times
and
seasons
which
the
father
hath
placed
in
his
owne
power
.
8
But
you
shall
receiue
power
when
as
the
spirit
shall
come
vpon
you
;
and
you
shall
be
witnesses
vnto
me
as
well
at
Ierusalem
,
as
in
all
Iurie
,
and
in
Samaria
,
and
vnto
the
farthest
part
of
the
earth
.
6
He
sheweth
that
the
Apostles
were
gathered
togither
when
as
this
question
was
moued
,
that
we
may
know
that
it
came
not
of
the
foolishnes
of
one
or
two
,
that
it
was
moued
,
but
it
was
moued
by
the
common
consent
of
them
al.
But
merueilous
is
their
rudenes
,
that
when
as
they
had
bin
diligently
instructed
by
the
space
of
three
whol
yeres
;
they
bewray
no
lesse
ignorance
,
than
if
they
had
heard
neuer
a
worde
.
There
are
as
manie
errors
in
this
question
as
words
.
They
aske
him
as
concerning
a
kingdome
:
but
they
dreame
of
an
earthly
kingdome
,
which
should
flow
with
riches
,
with
dainties
,
with
externall
peace
,
and
with
such
like
good
things
.
And
whiles
they
assigne
the
present
time
to
the
restoring
of
the
same
:
they
desire
to
triumph
before
the
batell
.
For
before
such
time
as
they
begin
to
worke
,
they
will
haue
their
wages
.
They
are
also
greatly
deceiued
heerein
,
in
that
they
restraine
Christ
his
kingdome
vnto
the
carnall
Israel
,
which
was
to
be
spread
abroade
,
euen
vnto
the
vttermost
parts
of
the
worlde
.
Furthermore
,
there
is
this
fault
in
all
their
whole
question
,
namely
,
that
they
desire
to
know
those
thinges
which
are
not
meet
for
them
to
know
.
No
doubt
they
were
not
ignorant
what
the
prophets
did
prophesie
concerning
the
restoring
of
Dauids
kingdome
:
they
had
oftentimes
heard
their
master
preach
concerning
this
matter
.
Lastly
it
was
a
saying
common
in
euerie
mans
mouth
,
that
in
the
most
miserable
captiuitie
of
the
people
,
they
should
all
bee
comforted
,
with
the
exspectation
of
the
kingdome
that
should
bee
.
Now
they
hoped
for
the
restoring
heereof
at
the
comming
of
the
Messias
.
And
hereuppon
was
it
,
that
so
soone
as
the
Apostles
sawe
their
master
Christe
risen
from
the
dead
,
they
straightway
beganne
to
thinke
thereupon
:
but
in
the
meane
time
they
declared
thereby
,
how
bad
scholers
they
were
vnder
so
good
a
master
.
Therefore
doth
Christe
briefly
comprehend
in
this
short
answere
,
all
the
errours
whereinto
they
fell
in
this
their
question
,
as
I
shall
straightway
declare
.
To
restore
,
in
this
place
doth
signifie
,
to
set
vp
again
that
which
was
fallen
,
and
through
many
ruines
growen
out
of
fashion
:
for
out
of
the
drie
stocke
of
Isai
,
should
spring
a
braunche
,
and
the
tabernacle
of
Dauid
,
which
was
laid
waste
,
should
bee
erected
and
set
on
foot
againe
.
7
It
is
not
for
you
to
know
,
&c.
This
is
a
generall
reprehension
of
all
the
whole
question
,
for
it
was
too
curious
for
them
to
desire
to
know
that
whereof
their
master
woulde
haue
them
ignoraunt
.
But
this
is
the
true
meanes
to
become
wise
:
namely
,
to
goe
as
farre
forward
in
learning
,
as
our
master
Christ
goeth
in
teaching
:
and
willingly
to
be
ignorant
of
those
things
,
which
he
doth
conceale
from
vs
.
But
forasmuch
as
there
is
naturally
ingendred
in
vs
a
certaine
foolish
and
vaine
curiositie
,
and
also
a
certaine
rash
kinde
of
boldnesse
:
we
must
diligently
obserue
this
admonition
of
Christ
,
whereby
he
correcteth
both
these
vices
.
But
to
the
end
we
may
know
what
his
meaning
is
hereby
,
we
must
mark
the
two
members
which
he
ioineth
together
.
It
is
not
for
you
(
saith
he
)
to
know
those
things
which
the
father
hath
placed
in
his
owne
power
.
Hee
speaketh
in
deed
of
the
times
&
seasons
:
but
seeing
there
is
the
like
reason
in
other
things
,
we
must
thinke
this
to
be
an
vniuersall
precept
:
that
beeing
contented
with
the
reuelation
of
God
,
we
think
it
an
haynous
crime
to
enquire
anie
further
:
this
is
the
true
meane
betweene
the
two
extremes
.
The
Papistes
,
that
they
may
haue
somewhat
wherewith
to
cloke
their
grosse
ignorance
,
say
for
themselues
,
that
they
omit
the
hidden
mysteries
of
God
:
as
though
our
whole
faith
and
religion
did
consist
vpon
any
thing
els
,
than
vpon
the
hidden
mysteries
of
god
.
Then
may
we
take
our
leaue
of
Christ
and
his
Gospell
,
if
we
must
abstain
vtterly
from
the
hidden
mysteries
of
God
.
But
we
must
keepe
,
as
I
said
before
,
a
mean
herein
.
For
we
must
be
desirous
to
learn
,
so
farre
as
our
heauenly
master
doth
teach
vs
:
but
as
for
such
things
,
as
hee
will
haue
vs
ignorant
of
,
let
none
be
so
bolde
as
to
enquire
after
them
,
that
we
may
be
wise
with
sobrietie
.
Therefore
so
often
as
wee
are
vexed
with
this
foolish
desire
of
knowing
more
than
we
ought
,
let
vs
call
to
minde
this
saying
of
Christ
,
It
is
not
for
you
to
know
.
For
vnlesse
we
will
burst
in
against
his
will
and
commandement
:
this
shall
haue
force
and
strength
enough
to
restraine
the
outragiousnesse
of
our
wits
.
Now
as
touching
the
foreknowledge
of
times
,
Christ
condemneth
only
the
searching
out
therof
,
which
reacheth
beyond
the
measure
of
Gods
reuelation
,
&
that
is
to
bee
noted
out
of
the
second
member
,
as
before
I
haue
saide
:
which
the
father
hath
placed
in
his
owne
power
.
Truth
it
is
that
God
hath
in
his
owne
power
,
Winter
&
Sommer
,
and
the
rest
of
the
seasons
of
the
yeere
,
cold
&
heat
,
faire
wether
&
foule
.
But
because
he
hath
testified
that
the
course
of
the
yeeres
shal
be
perpetuall
,
he
is
said
not
to
haue
placed
that
in
his
owne
power
,
which
he
hath
reuealed
vnto
men
.
What
thing
soeuer
the
philosophers
or
husbandmen
doe
comprehend
or
vnderstand
by
Art
,
by
learning
,
by
iudgement
,
You
shal
receiue
power
.
Our
sauiour
Christ
doth
here
call
them
backe
as
wel
vnto
the
promise
of
god
,
as
also
vnto
his
commandment
,
which
was
the
readiest
way
to
bridle
their
curiositie
.
Curiositie
doth
rise
almost
alwaies
either
of
idlenes
or
els
of
distrust
:
distrust
is
cured
by
meditating
vpon
the
promises
of
god
.
And
his
commandements
do
tell
vs
how
wee
ought
to
occupy
our selues
&
imploy
our
studies
.
Therfore
he
commandeth
his
disciples
to
wait
for
the
promise
of
God
,
&
to
be
diligent
in
executing
their
office
wherunto
God
had
called
them
.
And
in
the
meane
season
he
noteth
their
great
hastinesse
,
in
that
they
did
preposterously
catch
at
those
gifts
which
wer
proper
vnto
the
holy
Spirit
,
whenas
they
were
not
as
yet
indued
with
the
same
.
Neither
did
they
take
the
right
way
herein
,
in
that
being
called
to
goe
on
warfare
,
they
desire
(
omitting
their
labor
)
to
take
their
case
in
their
ynne
.
Therefore
when
he
saith
you
shal
receiue
power
:
he
admonisheth
them
of
their
imbecillitie
,
least
they
follow
before
the
time
,
those
things
wherunto
they
cannot
attain
.
It
may
be
read
very
wel
either
way
,
You
shall
receiue
the
power
of
the
spirite
:
or
,
The
spirit
comming
vpon
you
:
yet
the
latter
way
seemeth
to
be
the
better
,
because
it
doth
more
fully
declare
their
defect
and
want
,
vntill
such
time
as
the
Spirite
should
come
vpon
them
.
You
shall
be
my
witnesses
.
He
correcteth
two
errors
of
theirs
in
this
one
sentence
.
For
first
he
sheweth
that
they
must
fight
,
before
they
can
triumph
:
and
secondly
,
that
the
nature
of
Christ
his
kingdome
was
of
another
sort
than
they
iudged
it
to
haue
been
.
Therfore
faith
he
,
You
shal
be
my
witnesses
:
that
is
,
the
husbandman
must
first
work
before
he
can
reape
his
fruites
.
Hence
may
we
learne
,
that
we
must
first
studie
how
wee
may
come
vnto
the
kingdome
of
God
,
before
wee
begin
to
dispute
about
the
state
of
the
life
to
come
.
Manie
there
be
,
which
doe
curiously
enquire
what
maner
blessednes
that
shall
bee
,
which
they
shall
inioy
after
they
shal
be
receiued
into
the
euerlasting
kingdome
of
heauen
:
not
hauing
anie
care
how
they
may
com
to
inioy
the
same
.
They
reason
concerning
the
qualitie
of
the
life
to
come
,
which
they
shall
haue
with
Christe
.
In
all
Iudea
.
Here
he
sheweth
first
that
they
must
not
work
for
the
space
of
one
day
only
,
whlie
that
he
assigneth
the
whole
worlde
vnto
them
in
which
they
must
publish
the
doctrin
of
the
gospel
.
Furthermore
he
refuteth
the
opinion
which
they
had
conceiued
of
Israel
.
They
supposed
those
to
be
Israelites
only
,
which
were
of
the
seed
of
Abraham
according
to
the
flesh
.
Christ
testifieth
,
that
they
must
gather
therunto
all
Samaria
:
which
althogh
they
wer
nigh
in
situation
,
yet
were
they
far
distant
in
minde
and
hart
.
He
sheweth
that
al
other
regions
far
distant
&
also
prophane
,
must
be
vnited
vnto
the
holy
people
,
that
they
may
be
al
partakers
of
one
&
the
same
grace
.
It
is
euident
Iohn
.
4.
9
And
when
he
had
spoken
these
things
,
while
they
beheld
,
hee
was
taken
vp
on
high
,
and
a
cloude
receiued
him
out
of
their
sight
.
10
And
whyle
they
looked
vp
stedfastly
into
heauen
,
as
he
went
,
behold
,
two
men
stoode
by
them
in
white
apparrell
.
11
Which
also
saide
:
Yee
men
of
Galile
,
why
stande
yee
gazing
vp
into
heauen
?
this
same
Iesus
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
as
you
haue
seen
him
goe
into
heauen
.
9
The
readers
may
learn
out
of
our
institutions
what
profit
we
reape
by
the
ascension
of
Christ
Notwithstanding
because
it
is
one
of
the
chefest
points
of
our
faith
,
therefore
doth
Luke
indeuor
more
diligently
to
proue
the
same
:
yea
rather
the
Lord
himselfe
meant
to
put
the
same
out
of
al
doubt
,
when
as
he
hath
ascended
so
manifestly
,
&
hath
confirmed
the
certaintie
of
the
same
by
other
circumstances
.
For
if
so
be
it
he
had
vanished
away
secretly
,
then
might
the
disciples
haue
doubted
what
was
become
of
him
:
but
now
sith
that
they
being
in
so
plain
a
place
,
saw
him
taken
vp
,
with
whom
they
had
been
conuersant
,
whom
also
they
hearde
speake
euen
now
,
whom
they
beheld
with
their
eies
,
whom
also
they
see
taken
out
of
their
sight
by
a
cloude
,
there
is
no
cause
why
they
shoulde
doubt
whither
he
was
gone
.
Furthermore
the
angels
are
there
also
to
beare
witnesse
of
the
same
.
And
it
was
needfull
that
the
historie
shoulde
haue
been
set
downe
so
diligently
for
our
cause
,
that
we
may
know
assuredly
,
that
although
the
sonne
of
God
appeare
no
where
vpon
earth
,
yet
doth
he
liue
in
the
heauens
.
And
this
seemeth
to
be
the
reason
,
why
the
cloude
did
ouershadow
him
,
before
suche
time
as
hee
did
enter
into
his
celestiall
glorie
:
that
his
disciples
beeing
content
with
their
measure
might
cease
to
enquire
any
further
.
And
we
are
taught
by
them
that
our
minde
is
not
able
to
ascend
so
high
,
as
to
take
a
full
view
of
the
glory
of
Christ
:
therefore
let
this
cloud
be
a
meane
to
restraine
our
boldnesse
,
as
was
the
smoke
which
was
continually
before
the
dore
of
the
tabernacle
[
*
](A17642-e11520-b)
*
Or
,
vnder
the
lawe
.
in
the
time
of
the
lawe
.
10
Two
men
,
Hee
calleth
them
so
,
by
reason
of
their
forme
.
For
although
it
might
be
that
they
had
the
bodies
of
men
in
deed
,
concerning
which
thing
I
will
not
greatly
stande
in
defence
of
either
part
,
yet
certaine
it
is
,
they
were
not
men
.
But
because
this
Metonymia
is
commonly
vsed
in
the
scriptures
,
especially
in
the
first
booke
of
Moses
:
I
will
not
greatly
stand
thereupon
.
Their
white
garments
were
a
token
of
rare
&
excellent
dignitie
.
For
God
meant
by
this
,
as
by
an
euident
token
to
distinguish
them
from
the
common
sort
of
people
,
that
the
disciples
might
giue
better
care
vnto
them
:
and
that
at
this
day
we
also
may
knowe
that
this
vision
was
shewed
them
of
God
.
Yee
men
of
Galilee
,
&c.
I
am
not
of
their
opinion
,
who
thinke
that
this
name
was
giuen
the
Apostles
after
an
opprobrious
sort
,
as
if
the
Angels
meant
to
reprehend
the
slounes
&
dulnes
of
the
apostles
.
In
my
opinion
it
was
rather
to
make
them
more
attentiue
,
in
that
men
whom
they
did
neuer
see
before
did
name
them
,
as
though
they
had
perfectly
knowne
them
.
But
they
seeme
to
be
reprehended
without
cause
,
for
looking
vp
into
heauen
.
For
where
should
they
rather
seeke
for
Christ
,
than
in
heauen
?
Doth
not
the
scriptures
also
oftentimes
exhort
vs
thereunto
?
I
answere
,
that
they
were
not
therefore
reprehended
,
because
they
looked
vp
towardes
heauen
;
but
because
they
coueted
to
see
Christ
,
when
as
the
cloude
,
which
was
put
between
them
and
him
,
did
keepe
them
from
seeing
him
with
their
bodily
senses
:
Secondly
,
because
they
hoped
that
he
would
returne
againe
straight
way
,
that
they
might
enioy
the
sight
of
him
againe
,
when
as
he
did
ascende
to
stay
in
the
heauens
,
vntill
suche
time
as
hee
should
come
to
iudge
the
world
.
Wherefore
let
vs
first
learn
out
of
this
place
,
that
we
must
not
seeke
Christ
either
in
heauen
,
either
vpon
earth
,
otherwise
than
by
faith
:
&
also
that
we
must
not
desire
to
haue
him
present
with
vs
bodily
in
the
world
:
for
he
that
doth
either
of
those
two
,
shal
oftentimes
go
farther
from
him
.
So
this
their
admiration
is
reprehended
,
not
simply
,
but
inasmuch
as
they
were
astonied
at
the
strangenesse
of
this
matter
:
like
as
we
are
oftentimes
carried
vnaduisedly
into
a
wonderfull
great
wondering
at
Gods
workes
:
but
we
neuer
applie
our selues
to
consider
for
what
end
and
putpose
they
were
done
.
Iesus
,
which
is
taken
vp
into
heauen
.
There
are
two
members
in
this
one
sentence
.
The
first
is
,
that
Christe
was
taken
vp
into
heauen
,
that
they
may
not
hence
foorth
foolishly
desire
,
to
haue
him
any
longer
conuersant
with
them
vpon
earth
.
The
other
is
straightway
added
as
a
consolation
,
concerning
his
second
comming
.
Out
of
these
two
iointly
and
also
seuerally
is
gathered
a
firm
,
stable
,
and
strong
argument
,
to
refute
the
Papists
,
and
all
other
which
imagine
that
Christ
is
really
present
in
the
signes
of
bread
and
wine
.
For
when
it
is
said
that
Christ
is
taken
vp
into
heauen
:
heere
is
plainely
noted
the
distance
of
place
.
I
graunt
that
this
word
heauen
,
is
interpreted
diuers
waies
,
somtime
for
the
ayre
,
sometime
for
the
whole
connexion
of
the
spheres
,
somtimes
for
the
glorious
kingdome
of
God
,
where
the
maiestie
of
God
hath
his
proper
seat
,
howsoeuer
it
doth
fill
the
whole
world
.
After
which
sort
Paul
doth
place
Christ
aboue
all
heauens
,
because
he
is
aboue
all
the
world
,
and
hath
the
chiefest
roome
in
that
place
of
blessed
immortalitie
,
because
he
is
more
excellent
than
all
the
Angels
.
Numa
Pompilius
did
call
downe
his
Iupiter
Elicius
:
or
as
those
witches
did
set
down
the
Moone
from
heauen
with
their
inchauntments
.
But
Christ
by
reaching
vs
the
bread
in
his
supper
,
doth
will
vs
to
lift
vp
our
hearts
into
heauen
,
that
we
may
haue
life
by
his
flesh
&
blood
.
So
that
we
do
not
eat
his
flesh
grosly
,
that
we
may
liue
thereby
,
but
he
powreth
into
vs
by
the
secret
power
of
his
spirit
,
his
force
and
strength
.
He
shall
so
come
.
I
haue
said
before
that
by
this
consolation
all
sorrowe
which
we
might
conceiue
,
because
of
Christs
absence
,
is
mitigated
,
yea
vterly
taken
away
,
when
as
we
heare
that
he
shall
return
again
.
And
also
the
end
,
for
which
he
shall
come
again
,
is
to
bee
noted
:
namely
,
that
hee
shall
come
as
a
redeemer
,
&
shal
gather
vs
with
him
into
blessed
immortalitie
.
For
as
he
doth
not
now
sit
idle
in
heauen
(
as
Homer
signifieth
that
his
gods
be
busied
only
about
their
bellies
:
)
so
shal
not
he
appeare
again
without
profit
.
Therfore
the
only
looking
for
Christs
comming
,
must
both
restrain
the
importunate
desires
of
our
flesh
,
&
support
our
patience
in
all
our
aduersities
:
&
lastly
it
must
refresh
our
wearines
.
But
it
worketh
this
onely
in
the
faithfull
,
which
beleeue
that
Christe
is
their
redeemer
.
For
it
bringeth
vnto
the
wicked
nothing
but
dread
,
horror
,
&
great
fearfulnes
.
And
howsoeuer
they
do
now
scoff
&
iest
when
as
they
hear
of
his
comming
,
yet
shall
they
bee
compelled
to
behold
him
sitting
vppon
his
tribunall
seat
,
whom
now
they
wil
not
vouchsafe
to
heare
speak
.
Furthermore
it
were
but
friuolous
to
moue
any
question
about
his
apparrell
,
wherwith
he
was
then
clothed
,
12
Then
they
returned
vnto
Hierusalem
from
the
mountain
which
is
called
Oliuets
,
which
is
nigh
vnto
Ierusalem
,
being
distant
about
a
Sabboth
daies
iourney
.
13
And
comming
in
,
they
went
vp
into
an
vpper
chamber
,
where
aboad
Peter
and
Iames
,
Iohn
and
Andrew
,
Philip
&
Thomas
,
Bartholomew
&
Matthew
,
Iames
the
sonne
of
Alpheus
,
&
Simon
Zelotes
,
&
Iudas
the
brother
of
Iames.
14
These
all
abode
together
with
one
accord
in
prayer
and
supplication
with
the
[
“
](A17642-e11760-b)
“
Or
,
women
.
wiues
,
and
Mary
the
mother
of
Iesus
,
&
with
his
brethren
.
12
That
he
may
passe
ouer
vnto
another
historie
,
he
sheweth
that
the
disciples
being
returned
vnto
Ierusalem
,
dwelt
together
in
one
parlor
.
For
it
was
the
vpper
part
of
the
house
,
which
vsed
to
bee
let
out
vnto
those
which
did
hire
houses
:
for
the
most
commodious
places
were
reserued
vnto
them
that
were
masters
of
the
house
for
their
owne
vse
.
Wherefore
by
this
word
,
Luke
doth
signifie
that
they
were
driuen
into
a
straite
roome
:
&
yet
notwithstanding
though
this
commoditie
were
great
,
yet
they
did
not
depart
asunder
.
They
might
haue
been
more
commodiouslie
asunder
,
yet
might
they
not
part
companie
before
they
had
receiued
the
Spirit
.
In
that
he
noteth
here
the
distance
of
place
,
it
bringeth
credit
vnto
the
historie
.
Vnlesse
peraduenture
he
meant
hereby
to
declare
,
that
they
were
not
terrified
with
any
feare
of
danger
,
but
that
they
did
all
returne
&
kept
companie
togeather
in
one
house
,
which
was
not
so
large
,
but
that
the
companie
being
greater
than
the
place
could
wel
contain
,
it
might
breed
some
rumor
or
noise
.
A
Sabboth
dayes
iourney
was
two
miles
,
&
that
account
doth
well
agree
with
the
place
of
Iohn
.
chap.
11.18
.
where
he
saith
,
Simon
Heli.
13
Where
they
aboade
.
Some
translate
it
,
Where
they
did
abide
:
as
though
they
did
vse
to
dwell
there
.
But
I
am
of
that
opinion
,
that
they
did
then
first
of
all
vse
that
hired
roome
to
dwell
together
in
,
vntill
such
time
as
the
holy
Spirit
was
come
vpon
them
.
Too
too
ridiculous
are
the
Papists
which
goe
about
to
proue
Peter
his
supremacie
hereby
,
because
he
is
reckoned
vp
first
of
all
the
Apostles
.
Although
we
doe
graunt
that
he
was
the
chiefest
of
the
apostles
,
yet
it
doth
not
folow
hereupon
that
he
was
the
chiefest
ruler
of
all
the
worlde
.
But
if
he
bee
therefore
the
chief
of
al
the
Apostles
,
because
his
name
is
first
in
the
catalogue
of
the
apostles
names
:
I
will
againe
conclude
that
the
mother
of
Christe
was
inferior
vnto
all
the
rest
of
the
women
,
because
shee
is
recknoned
the
last
,
which
they
wil
in
no
case
admit
,
as
in
deed
it
were
a
thing
too
to
absurd
.
Wherefore
vnlesse
they
will
set
their
papacie
to
bee
laught
at
of
al
men
,
as
hitherto
they
haue
done
,
they
must
leaue
of
to
adorn
it
with
such
folish
toyes
.
But
what
is
their
intent
?
Forsooth
they
will
proue
out
of
the
scriptures
,
that
there
was
a
secondarie
head
of
the
Churche
,
inferior
to
Christ
:
wheras
ther
is
no
syllable
in
the
scripture
,
which
is
consenting
vnto
this
their
foolish
inuention
.
No
maruaile
is
it
therfore
,
if
they
do
snatch
here
and
there
certaine
places
,
which
although
no
man
smite
them
out
of
their
handes
,
they
wil
let
fall
of
their
owne
accord
.
But
omitting
them
,
let
vs
marke
what
is
Luke
his
purpose
in
this
place
.
Because
the
disciples
had
fallen
away
,
and
filthily
fled
from
their
master
Christ
,
euery
man
whither
fear
did
driue
him
:
they
did
deserue
like
forsakers
of
their
masters
,
or
runnagates
,
14
With
their
wiues
.
Some
translate
it
,
Women
,
and
they
think
that
he
speaketh
of
those
which
accompanied
Christ
.
As
I
will
not
contende
with
any
man
concerning
this
matter
:
so
haue
I
not
doubted
to
preferre
that
which
I
thought
was
more
probable
.
I
graunt
that
the
word
which
Luke
vseth
,
may
be
interpreted
both
wayes
.
But
this
is
my
reason
,
why
I
doe
thinke
that
he
speaketh
rather
of
wiues
:
because
seeing
that
they
vsed
afterward
to
carrie
their
wiues
about
with
them
,
All
these
did
continue
.
Heere
hee
sheweth
that
they
did
diligentlie
looke
for
the
comming
of
the
holy
Spirite
.
For
this
was
the
cause
of
their
Prayer
,
that
Christe
woulde
sende
his
Spirite
,
as
hee
had
promised
.
Whereuppon
wee
may
gather
,
that
that
is
the
true
faith
,
which
stirreth
vs
vp
to
call
vppon
God
.
For
the
securitie
of
faith
doth
muche
differ
from
sluggishnesse
.
Neither
doeth
God
therefore
assure
vs
of
this
grace
,
that
our
mindes
may
straight
way
become
carelesse
:
but
that
hee
may
rather
sharpen
our
desire
to
pray
.
Neither
is
prayer
any
signe
of
doubting
,
but
rather
a
testimonie
of
our
sure
hope
and
confidence
:
because
wee
aske
those
things
at
the
Lorde
his
handes
,
which
we
know
he
hath
promised
.
So
it
becommeth
vs
also
(
after
their
example
)
to
bee
instant
in
prayer
,
and
to
begge
at
Gods
handes
that
he
will
increase
in
vs
his
holy
Spirite
:
increase
(
I
say
)
because
before
wee
can
conceiue
any
prayer
,
we
must
needes
haue
the
first
frutes
of
the
Spirite
.
For
as
much
as
hee
is
the
onely
master
,
which
teacheth
vs
to
pray
aright
,
15
In
those
dayes
Peter
standing
vp
in
the
middest
of
the
disciples
,
saide
(
and
the
companie
of
names
togeather
,
was
almost
an
hundreth
and
twentie
.
)
16
Men
and
brethren
,
it
was
expedient
that
this
scripture
shoulde
be
fulfilled
:
which
the
holie
Ghost
foretold
by
the
mouth
of
Dauid
,
concerning
Iudas
which
was
guide
vnto
them
which
tooke
Iesus
.
17
Which
was
adopted
into
the
number
of
vs
,
and
had
obteined
[
“
](A17642-e12000-b)
“
Lot
part
of
this
ministerie
,
18
(
And
hee
trulie
hath
[
“
](A17642-e12030-b)
“
Or
gotten
.
possessed
a
fielde
with
the
rewarde
of
iniquitie
,
and
beeing
hanged
,
hee
burst
in
sunder
in
the
midle
,
and
all
his
bowels
gushed
out
.
19
And
this
was
knowne
vnto
all
the
inhabitaunts
of
Ierusalem
,
so
that
that
field
is
called
in
their
tongue
Hacheldima
,
that
is
,
the
fielde
of
blood
.
)
20
For
it
is
written
in
the
booke
of
the
Psalmes
,
Let
his
habitation
bee
voide
,
and
let
there
bee
none
to
dwell
therein
,
and
let
another
man
take
his
bishoprike
.
21
Of
all
those
therefore
which
were
gathered
togeather
with
vs
all
that
time
,
wherein
the
Lorde
Iesus
went
in
and
out
amongst
vs
,
22
Beginning
from
the
baptisme
of
Iohn
vntill
that
day
wherein
he
was
taken
vppe
from
vs
,
must
one
bee
made
a
witnesse
togeather
with
vs
of
his
resurrection
.
15
It
was
meete
that
Matthias
should
be
chosen
into
the
place
of
Iudas
,
least
through
the
treacherie
of
one
man
,
all
that
might
seeme
to
haue
been
made
of
none
effect
,
which
Christe
had
once
appointed
.
Hee
did
not
vnaduisedly
choose
the
twelue
in
the
beginning
,
as
principall
Preachers
of
his
Gospel
.
This
therefore
was
as
it
were
a
holie
number
,
which
if
it
should
haue
beene
diminished
through
the
wickednesse
of
Iudas
,
then
shoulde
the
preaching
of
the
Gospel
,
both
haue
had
,
and
also
haue
lesse
credite
at
this
day
:
if
the
beginning
thereof
had
beene
vnperfect
.
Although
therefore
Iudas
woulde
(
as
much
as
in
him
lay
)
haue
disappointed
the
purpose
of
Christe
,
yet
neuerthelesse
it
stoode
firme
and
stable
.
He
perished
as
he
was
worthy
:
yet
did
the
order
of
the
apostles
remain
whole
and
sounde
.
The
companie
of
names
.
It
is
vncertaine
whether
he
meaneth
the
men
who
only
haue
the
name
properly
,
seeing
the
women
are
comprehended
vnder
the
name
of
the
men
:
or
whether
he
taketh
names
simplie
,
for
al
the
heads
,
as
the
Hebrewes
call
them
soules
.
This
may
also
bee
called
in
question
,
whether
they
were
wont
dailie
to
frequent
that
parlour
,
in
which
the
Apostles
did
dwell
,
or
they
did
continually
dwell
there
wyth
them
.
For
the
place
was
scarse
able
to
containe
so
great
a
multitude
,
to
serue
them
for
all
necessarie
vses
.
Surely
it
seemeth
to
me
a
thing
more
like
to
bee
true
,
that
Luke
doth
in
this
place
expresse
the
number
of
them
,
that
we
may
knowe
that
they
were
all
gathered
togeather
,
when
Peter
made
this
Sermon
.
Whereby
wee
may
gesse
,
that
they
were
not
alwayes
present
there
.
Although
I
dare
not
affirme
any
certaine
thing
concerning
this
matter
,
yet
beeing
mooued
with
a
probable
coniecture
,
I
doe
rather
leane
vnto
this
part
,
that
the
Churche
was
gathered
together
then
,
bicause
they
had
to
intreat
of
a
serious
matter
,
and
to
this
end
also
tendeth
this
worde
rising
.
16
It
was
meete
that
the
scripture
shoulde
bee
fulfilled
.
Because
Peter
doth
speake
in
this
their
assemblie
,
therfore
the
Papists
will
haue
hym
to
bee
the
head
of
the
church
.
As
though
no
man
might
speake
in
anie
assembly
of
the
godly
,
but
he
should
straightway
bee
Pope
.
We
doe
graunt
,
that
as
in
euery
assembly
there
must
be
some
which
must
bee
chiefe
:
so
in
this
assembly
the
Apostles
did
ascribe
this
honour
vnto
Peter
.
But
what
maketh
this
vnto
the
proouing
of
their
Papacie
?
Wherefore
bydding
them
adue
,
let
vs
consider
what
the
Spirite
doth
speake
by
the
mouth
of
Peter
.
Hee
saieth
,
That
the
Scripture
must
needes
haue
been
fulfilled
,
least
any
mans
minde
should
bee
troubled
with
that
horrible
fall
of
Iudas
.
For
it
seemed
a
straunge
thing
,
that
hee
which
was
chosen
by
Christe
vnto
so
excellent
a
function
,
should
so
filthilie
fall
in
the
beginning
of
his
course
.
Peter
remooueth
this
stone
of
stumbling
,
when
he
saith
,
that
it
was
foretolde
by
the
scripture
.
Whence
we
may
gather
an
admonition
very
necessarie
for
dailie
practise
:
namely
that
wee
ought
to
attribute
this
honour
vnto
the
Prophesies
of
the
scriptures
,
that
they
are
able
to
appease
all
such
feare
as
wee
conceiue
of
the
sodaine
euent
of
thinges
.
For
there
is
nothing
which
doeth
more
trouble
vs
,
then
when
we
stay
still
in
our
owne
sense
and
vnderstanding
,
and
prcure
vnto
our selues
lets
&
doubts
,
which
the
Lord
would
be
readie
to
cure
,
if
so
be
that
we
woulde
hold
fast
this
one
thing
,
that
nothing
is
absurde
which
he
hath
foreseene
,
appointed
,
and
foretolde
that
hee
might
make
vs
more
strong
.
Neither
was
Iudas
therefore
excusable
because
that
which
befell
him
was
foretolde
,
seeing
that
he
fell
away
,
not
being
compelled
by
the
Prophesie
,
but
onely
by
the
malice
of
his
owne
heart
.
The
oration
of
Peter
hath
two
parts
.
For
in
the
first
place
he
putteth
away
the
offence
,
which
godlie
mindes
might
haue
conceiued
,
by
reason
of
the
fall
of
Iudas
:
whence
also
he
gathereth
an
exhortation
,
that
the
rest
may
learne
to
feare
God
.
Secondly
,
he
celleth
them
that
it
remaineth
that
they
choose
an
other
into
his
place
,
both
which
hee
proueth
by
testimonie
of
Scripture
,
Which
the
holy
Ghost
foretolde
.
Such
maner
of
speeches
bring
greater
reuerence
to
the
scriptures
,
whiles
wee
are
taught
by
them
,
that
Dauid
and
all
the
rest
of
the
prophetes
did
speake
only
as
they
were
directed
by
the
holy
Ghoste
:
so
that
they
them selues
were
not
the
authours
of
their
prophesies
,
but
the
Spirite
which
vsed
their
tongues
as
an
instrument
.
Wherefore
seeing
that
our
dulnesse
is
so
great
,
that
wee
ascribe
lesse
authoritie
vnto
the
scriptures
than
wee
ought
:
wee
must
diligently
note
such
manner
of
speaches
,
&
acquaint
our selues
with
them
,
that
we
may
oftentimes
remember
the
authoritie
of
God
to
confirme
our
faith
withall
.
17
Adopted
.
It
is
worde
for
word
Reckoned
.
And
he
saith
that
he
was
one
of
the
number
,
that
he
might
signifie
vnto
them
,
that
it
was
needfull
that
the
emptie
place
shoulde
bee
filled
,
to
the
ende
that
the
number
might
continue
whole
.
And
to
this
purpose
serueth
that
which
foloweth
,
that
hee
had
obteined
a
part
in
the
ministerie
.
For
thereupon
it
doth
folow
,
that
the
body
should
be
as
it
were
lame
,
if
that
part
shuld
be
wanting
.
Surely
it
was
a
thing
which
might
make
them
greatly
amased
,
that
he
whom
Christ
had
extolled
vnto
so
high
dignitie
,
should
fall
headlong
into
such
destruction
.
Which
circumstance
doeth
increase
the
crueltie
of
the
fact
,
and
teacheth
the
rest
to
take
heed
vnto
themselues
.
Neither
is
it
to
be
doubted
,
but
that
the
disciples
did
remember
Iudas
with
great
griefe
and
sorrow
.
But
Peter
doth
here
expresse
by
name
the
excellencie
of
his
function
,
that
he
might
make
them
more
attentiue
&
more
carefull
to
prouide
a
remedie
.
18
And
he
truly
.
It
seemeth
vnto
mee
a
thing
like
to
bee
true
,
that
this
narration
of
the
death
of
Iudas
was
put
in
by
Luke
:
therefore
it
seemed
good
to
me
to
include
it
within
a
Parenthesis
,
that
it
may
be
separated
from
Peter
his
Sermon
.
For
to
what
ende
shoulde
Peter
heere
reckon
vp
vnto
the
Disciples
those
thinges
which
they
alreadie
knew
well
enough
?
Secondly
,
it
should
haue
been
an
absurd
thing
to
haue
spoken
after
this
among
them
,
that
the
field
which
was
bought
with
the
money
that
was
giuen
to
betray
Christe
,
was
called
of
the
Hebrewes
in
their
owne
mother
tongue
Acheldima
.
But
whereas
some
doe
answere
that
Peter
spoke
this
vnto
the
Galileans
,
whose
speech
did
disagree
with
the
Iewish
tongue
,
it
is
but
vaine
and
friuolous
.
In
very
deede
they
did
somewhat
disagree
in
pronunciation
:
yet
not
so
much
,
but
that
they
did
well
vnderstand
one
another
:
like
as
doe
those
of
Paris
and
the
men
of
Roan
.
Furthermore
howe
coulde
this
bee
a
fit
worde
for
Ierusalem
,
where
Peter
made
his
sermon
?
To
what
end
should
hee
interprete
in
Greeke
among
the
Hebrewes
,
their
owne
mother
tongue
?
Therefore
doth
Luke
of
himself
put
in
this
sentence
concerning
the
death
of
Iudas
,
least
Peter
his
woordes
might
seeme
straunge
through
ignoraunce
of
that
historie
.
He
possessed
a
field
.
This
word
hath
a
double
signification
,
which
in
my
opinion
doth
rather
signifie
in
this
place
to
possesse
,
than
to
get
yet
be●●e
it
skilleth
little
whether
way
wee
reade
it
,
I
leaue
it
indifferent
.
And
hee
speaketh
after
this
sort
,
not
because
Iudas
had
the
vse
of
the
field
,
or
that
he
himself
did
buie
it
,
seeing
it
was
bought
after
his
death
.
But
Luke
his
meaning
was
,
that
his
buriall
with
the
perpetuall
note
of
ignominie
,
was
the
reward
which
he
had
for
his
falshood
&
wicked
act
,
Neither
did
hee
so
much
sel
Christ
for
thirtie
pence
,
as
his
Apostleship
.
Hee
enioyed
not
the
money
:
he
only
possessed
the
fielde
.
Furthermore
it
came
to
passe
through
the
marueilous
prouidence
of
god
,
that
the
verie
common
name
of
the
fielde
shoulde
bee
a
note
of
infamie
for
the
Priestes
,
which
had
bought
the
innocent
blood
,
of
the
Traitor
.
Hee
sayeth
that
the
Hebrewes
did
call
it
by
that
name
in
their
tongue
,
because
hee
himselfe
was
a
Grecian
borne
;
And
hee
calleth
that
the
Hebrewe
tongue
,
which
the
Iewes
did
vse
after
the
captiuitie
of
Babylon
,
namelie
,
suche
as
was
mixed
of
the
Assyrians
tongue
and
of
the
Chaldeans
tongue
.
It
is
written
in
the
booke
of
Psalmes
.
He
taketh
away
by
authoritie
of
scriptures
,
all
offence
which
might
haue
happened
by
reason
of
the
falling
away
of
Iudas
.
Yet
might
this
place
seeme
to
bee
greatlie
wreasted
:
First
in
that
Dauid
did
not
wishe
that
these
things
might
befall
any
particular
person
,
but
(
in
the
plurall
number
)
hee
wisheth
them
vnto
his
enemies
.
Secondly
,
it
seemeth
that
Peter
doeth
applie
these
thinges
amisse
vnto
Iudas
,
which
were
spoken
of
the
enemies
of
Dauid
.
I
answere
that
Dauid
doth
there
speake
after
this
sort
of
him selfe
,
that
hee
may
describe
the
condition
and
state
of
Christe
his
kingdome
.
In
that
Psalme
(
I
say
)
is
contained
the
common
image
of
the
whole
church
,
which
is
the
bodie
of
the
Sonne
of
God
.
Therfore
the
things
which
are
there
set
down
must
needes
haue
been
fulfilled
in
the
head
,
which
are
indeed
fulfilled
,
as
the
Euangelists
do
testifie
.
Now
if
any
man
obiect
that
those
things
which
ther
were
spoken
against
the
enemies
of
Dauid
,
do
not
fitly
agree
vnto
Iudas
:
we
may
easily
gather
,
that
they
do
so
much
the
rather
agree
with
him
,
bicause
Dauid
doth
not
respect
himselfe
as
being
separated
from
the
body
of
the
church
:
but
rather
as
he
was
one
of
the
members
of
Christ
,
and
so
taking
vpon
him
his
image
,
he
steppeth
foorth
in
his
name
.
Whosoeuer
shall
marke
that
this
singular
person
was
attributed
vnto
Dauid
,
that
he
should
be
a
figure
of
Christe
,
will
not
maruell
if
all
these
things
be
applied
vnto
him
,
which
were
prefigured
in
Dauid
.
Although
therfore
he
doth
comprehend
the
whole
church
,
yet
he
beginneth
at
the
head
thereof
,
&
doth
especially
describe
what
things
Christ
should
suffer
by
the
hands
of
the
wicked
.
For
we
learne
out
of
Paule
his
doctrine
,
that
whatsoeuer
afflictions
the
godlie
suffer
,
they
are
part
of
the
afflictions
of
Christe
,
and
serue
to
the
fulfilling
of
the
same
.
And
his
bishopricke
.
The
Hebrewe
worde
coulde
not
bee
translated
more
fitly
.
For
Pecudah
doeth
signifie
a
iurisdiction
or
gouernment
,
so
called
of
the
ouerseeing
,
&
beholding
of
things
.
For
as
for
those
which
interprete
it
Wife
,
the
text
refuteth
them
.
For
it
followeth
in
the
next
verse
,
of
his
wife
,
That
she
may
be
made
a
widow
.
Therefore
after
that
he
hath
wished
that
the
wicked
may
bee
depriued
of
his
life
,
hee
addeth
moreouer
,
that
he
may
be
spoyled
of
his
honour
:
neither
doth
hee
stay
here
,
but
also
he
desireth
that
an
other
may
succeede
him
,
whereby
as
I
haue
said
before
,
his
punishment
is
doubled
.
In
the
meane
while
he
noteth
by
the
way
that
this
false
treacher
&
wicked
person
wherof
he
speaketh
,
should
not
bee
some
one
of
the
common
sort
,
but
such
an
one
as
should
be
indued
with
honour
and
dignitie
:
from
which
neuerthelesse
he
shall
fall
.
And
out
of
this
place
must
wee
learne
,
that
the
wicked
shall
not
escape
scot
free
,
which
haue
persecuted
the
church
of
God
.
For
this
miserable
and
wretched
end
is
prepared
for
them
all
.
21
We
must
therefore
.
This
which
hee
bringeth
in
,
might
seeme
at
the
first
sight
to
be
farre
fet
.
For
if
so
be
it
Dauid
did
speake
of
transposing
Iudas
his
Bishopricke
,
it
did
not
thereupon
straightway
follow
that
,
the
disciples
shuld
choose
another
to
be
his
successor
:
yet
because
they
knew
that
they
had
this
charge
giuen
them
to
order
the
church
,
so
soone
as
Peter
had
told
them
,
that
it
did
please
the
Lord
that
it
should
be
so
,
hee
gathereth
thereuppon
,
that
they
ought
to
doe
it
.
For
whensoeuer
God
will
vse
vs
as
meanes
to
maintaine
the
gouernment
of
his
churche
,
so
soone
as
wee
knowe
what
his
wil
is
,
wee
must
not
linger
,
but
stoutly
perfourme
whatsoeuer
is
required
in
our
ministerie
&
function
.
That
was
without
all
controuersie
,
what
was
the
duetie
of
the
Church
.
Like
as
at
this
day
,
when
we
heare
that
those
must
bee
put
from
their
office
which
behaue
themselues
vngodlilie
,
and
wickedly
,
and
that
other
must
be
chosen
in
their
roomes
,
the
church
must
take
this
charge
in
hande
.
Wherefore
it
was
superfluous
to
moue
any
question
about
a
thing
that
was
not
to
be
doubted
of
.
Therefore
let
vs
alway
remember
to
consider
what
we
haue
to
doe
,
that
we
may
be
readie
to
obey
the
Lorde
.
Furthermore
,
when
as
he
intreateth
of
the
making
of
an
Apostle
,
he
saieth
hee
must
be
a
witnesse
of
the
resurrection
.
Which
signifieth
,
that
the
Apostleship
is
not
without
the
preaching
of
the
Gospel
.
Whence
it
may
appeare
howe
vaine
and
friuolous
the
Popishe
bishops
are
,
which
hauing
on
onely
dumbe
visors
,
bragge
that
they
are
the
successors
of
the
Apostles
.
But
wherein
are
they
like
vnto
them
?
I
graunt
that
Peter
doeth
here
require
such
a
witnesse
,
as
sawe
the
Lorde
after
his
resurrection
,
of
which
sort
Iohn
doth
professe
himselfe
to
be
one
,
when
he
sayeth
,
Hee
nameth
the
resurrection
,
not
because
they
must
beare
witnesse
thereof
alone
:
but
because
first
vnder
this
is
comprehended
the
preaching
of
the
death
of
Christe
:
secondly
,
because
wee
haue
the
ende
of
our
redemption
therein
,
and
the
accomplishment
thereof
,
and
also
it
bringeth
with
it
the
celestiall
gouernment
of
Christe
,
and
the
power
of
the
Spirit
in
defending
his
,
in
establishing
iustice
&
equitie
,
in
restoring
order
,
in
abolishing
the
tyrannie
of
sinne
,
and
in
putting
to
flight
all
the
enemies
of
the
churche
.
But
were
the
Apostles
alone
witnesses
of
the
resurrection
?
Was
not
this
also
common
to
the
rest
of
the
disciples
?
For
Peter
seemeth
to
challenge
this
as
proper
onely
to
the
Apostles
.
I
aunswere
that
this
title
is
therfore
attributed
vnto
them
:
because
they
were
chosen
peculiarlie
vnto
that
function
,
and
because
they
had
the
chiefe
roume
amongest
those
which
did
bring
this
ambassage
:
therfore
though
they
were
the
chief
of
those
which
were
assigned
:
yet
were
not
they
onely
appoynted
thereunto
.
All
that
time
.
Hee
beginneth
at
that
time
when
Iesus
beganne
to
shewe
himselfe
vnto
the
worlde
.
Which
is
diligently
to
bee
obserued
,
as
before
I
haue
saide
.
For
he
liued
priuatelie
vntill
such
time
as
hee
was
almost
thirtie
yeeres
of
age
.
For
hee
would
not
make
himselfe
knowne
further
,
than
was
needfull
for
our
saluation
.
Therefore
when
the
time
was
come
wherin
he
must
go
about
that
businesse
which
his
Father
had
appointed
him
:
hee
came
aborode
like
a
newe
man
,
and
one
that
was
but
lately
borne
.
Euery
man
may
easilie
perceiue
what
great
force
this
hath
to
bridle
our
curiositie
.
The
whole
life
of
Christe
might
haue
beene
a
mirrour
most
marueilous
of
more
than
absolute
perfection
:
and
yet
notwithstanding
that
hee
might
keepe
vs
occupied
in
the
studie
&
meditation
of
those
things
which
were
most
needfull
to
bee
knowne
,
he
would
leade
the
better
part
of
his
life
obscurelie
and
in
secret
.
Who
dare
now
wander
without
Christ
,
seeing
that
hee
doth
applie
the
knowledge
of
himselfe
to
the
edifiyng
of
faith
.
23
Then
they
presented
two
,
Ioseph
,
whose
sirname
was
Barsabas
,
which
was
called
Iustus
,
and
Matthias
.
24
And
when
they
had
prayed
,
they
said
,
Thou
Lorde
which
knowest
the
hearts
of
men
,
shew
whether
of
these
two
thou
hast
chosen
,
25
That
he
may
take
the
roome
of
this
ministerie
and
apostleship
,
from
which
Iudas
is
fallen
,
that
he
might
goe
vnto
his
place
.
26
And
they
gaue
in
their
lots
,
and
the
lot
fell
vpon
Matthias
:
and
he
was
by
common
consent
counted
with
the
eleuen
Apostles
.
23
They
were
to
choose
one
only
into
the
roome
of
Iudas
:
they
present
two
.
Here
may
a
question
be
asked
,
Why
they
were
not
contented
with
one
onely
?
Was
it
because
they
were
so
like
,
that
they
could
not
discerne
whether
was
more
fit
?
This
truly
had
bene
no
sufficient
reason
why
they
should
suffer
it
to
be
decided
by
lottes
.
And
also
it
seemeth
that
Ioseph
was
of
greater
estimation
otherwise
.
Or
was
it
because
they
were
diuersly
affectioned
?
But
this
semeth
scarce
probable
,
neither
is
this
to
be
admitted
as
true
,
because
of
that
most
excellent
testimony
which
Luke
did
giue
a
little
before
of
their
vnity
and
agreement
.
Lastly
,
it
had
beene
very
absurde
for
them
to
haue
polluted
the
election
of
the
Apostle
with
such
strife
and
contention
.
But
for
this
cause
did
they
vse
the
casting
of
lots
,
that
it
might
be
knowne
that
Matthias
was
not
onely
chosen
by
the
voices
of
men
,
but
also
that
he
was
made
by
the
determination
and
iudgement
of
God
.
For
there
was
this
difference
between
the
Apostles
and
the
pastors
:
that
the
Pastors
were
chosen
simply
by
the
Church
,
the
Apostles
were
called
of
God
.
In
which
respect
Paul
in
the
preface
of
his
epistle
to
the
Galathians
,
24
In
praying
they
said
.
Word
for
word
it
is
,
Hauing
praied
,
they
saied
.
But
there
is
no
obscuritie
in
the
sense
:
because
his
meaning
was
to
speake
as
followeth
,
that
they
prayed
.
And
yet
hee
doth
not
reckon
vp
all
the
wordes
,
being
content
briefly
to
shew
the
summe
.
Therefore
although
they
were
both
of
honest
conuersation
,
yea
although
they
did
excell
in
holinesse
and
other
vertues
:
yet
because
the
integritie
of
the
heart
,
whereof
God
is
the
alone
knower
and
iudge
,
is
the
chiefe
,
the
disciples
pray
,
that
God
would
bring
that
to
light
which
was
hidden
from
men
.
The
same
ought
to
bee
required
euen
at
this
day
in
choosing
Pastours
.
For
howsoeuer
we
are
not
to
appoint
two
for
one
,
yet
because
we
may
oftentimes
be
deceiued
,
&
the
discerning
of
spirites
commeth
of
the
Lorde
,
we
must
alwayes
pray
vnto
God
,
that
he
will
shewe
vnto
vs
what
men
he
will
haue
to
be
ministers
,
that
hee
may
direct
and
gouerne
our
purposes
.
Here
we
may
also
gather
what
great
regard
wee
must
haue
of
integritie
&
innocencie
in
choosing
Pastours
,
without
which
both
learning
and
eloquence
,
&
what
excellencie
soeuer
can
bee
inuented
,
are
as
nothing
.
26
They
gaue
in
their
lots
.
We
wil
not
in
this
place
make
any
long
disputation
about
lots
.
Those
men
who
thinke
it
to
be
wickednesse
to
cast
lots
at
al
,
offend
partly
through
ignorance
,
&
partly
they
vnderstand
not
the
force
of
this
word
.
There
is
nothing
which
men
do
not
corrupt
with
their
boldnes
and
vanitie
.
Whereby
it
is
come
to
passe
that
they
haue
brought
lots
into
great
abuse
and
superstition
.
For
that
diuination
or
coniecture
which
is
made
by
lots
,
is
altogether
diuelish
.
But
when
magistrates
deuide
prouinces
amongst
them
,
&
brethren
their
inheritance
,
it
is
a
thing
lawfull
.
Which
thing
Solomon
doth
plainely
testifie
,
when
he
maketh
God
the
gouernour
of
the
euent
.
The
lots
(
saith
he
)
are
cast
into
the
bosome
,
Of
the
ministerie
and
Apostleship
.
Because
the
word
Ministery
was
base
,
he
addeth
Apostleship
,
wherein
there
is
greater
dignitie
.
Although
the
sense
shall
be
more
plaine
if
you
expound
it
,
The
ministerie
of
the
Apostleship
.
For
the
figure
Hypallage
is
common
in
the
Scriptures
.
Assuredly
Luke
meant
to
ioyne
with
the
burden
,
the
excellencie
of
the
office
,
that
it
might
haue
the
greater
reuerence
and
authoritie
:
and
yet
this
was
his
intent
also
,
to
declare
that
the
Apostles
are
called
vnto
a
painefull
function
.
The
lot
fell
vpon
Matthias
.
It
came
to
passe
as
no
man
would
haue
looked
for
:
for
we
may
gather
by
that
which
goeth
before
,
that
there
was
not
so
great
account
made
of
Matthias
,
as
of
the
other
:
For
besides
that
Luke
gaue
him
the
former
place
,
the
two
sirnames
which
Barsabas
had
,
do
shew
that
he
was
in
great
estimation
.
Hee
was
called
Barsabas
,
that
is
the
sonne
of
an
oath
,
or
of
rest
,
of
the
thing
it selfe
,
as
if
he
were
some
mirror
either
of
faithfulnesse
and
innocencie
,
or
of
a
quiet
and
modest
nature
.
The
other
sirname
did
import
singular
honesty
.
This
man
therefore
in
mens
iudgement
was
the
former
:
but
God
did
preferre
Matthias
before
him
.
Whereby
we
are
taught
,
that
we
must
not
glory
if
we
be
extolled
vnto
the
skies
in
the
opinion
of
men
,
&
if
by
their
voices
&
consents
,
we
be
iudged
to
be
most
excellent
men
:
but
we
must
rather
haue
regard
of
this
,
to
approue
our selues
vnto
God
,
who
alone
is
the
most
lawfull
and
iust
iudge
,
by
whose
sentence
and
iudgement
wee
stande
or
fall
.
And
we
may
oftentimes
marke
this
also
:
that
God
passeth
ouer
him
which
is
the
chiefest
in
the
sight
of
men
,
that
hee
may
throw
downe
all
pride
which
is
in
man
.
In
that
he
addeth
,
that
he
was
reckoned
amongst
the
rest
,
he
wipeth
away
all
sinister
note
of
rashnes
from
the
casting
of
lots
:
because
the
Church
did
embrace
him
as
chosen
by
God
,
on
whom
the
lot
fell
.
CHAP.
II.
1
ANd
when
the
day
of
Pentecost
was
fulfilled
,
they
were
all
with
one
accord
gathered
togither
:
2
And
there
was
made
from
heauen
suddainlie
a
sounde
,
as
it
were
when
a
violent
wind
breaketh
in
,
and
it
filled
all
the
house
where
they
sate
:
3
And
they
saw
clouen
tongues
as
it
were
of
fire
,
and
it
sate
vppon
euerie
one
of
them
.
4
And
they
were
all
filled
with
the
holy
Ghost
,
and
they
began
to
speake
with
strange
tongues
,
euen
as
the
spirite
gaue
them
to
speake
.
1
And
when
.
To
be
fulfilled
is
taken
in
this
place
for
to
Come
.
For
Luke
beareth
recorde
againe
of
their
perseuerance
,
when
he
saith
that
they
stoode
al
in
one
place
vntil
the
time
which
was
set
them
.
Hereunto
serueth
the
aduerbe
with
one
accord
.
Furthermore
we
haue
before
declared
why
the
Lord
did
defer
the
sending
of
his
spirit
a
whole
moneth
and
one
halfe
.
But
the
question
is
why
he
sent
him
vppon
that
daie
chiefelie
.
I
will
not
refute
that
high
and
subtile
interpretation
of
Augustine
,
that
like
as
the
lawe
was
giuen
to
the
olde
people
fiftie
dayes
after
Easter
,
being
written
in
tables
of
Stone
,
by
the
hande
of
God
:
so
the
Spirite
,
whose
office
it
is
to
write
the
same
in
our
hearts
,
did
fulfill
that
which
was
figured
in
the
giuing
of
the
law
,
as
many
daies
after
the
resurrection
of
Christ
,
who
is
the
true
passeouer
.
Notwithstanding
whereas
he
vrgeth
this
his
subtile
interpretation
as
necessarie
,
in
his
booke
of
Questions
vpon
Exodus
,
and
in
his
second
Epistle
vnto
Ianuarius
,
I
would
wish
him
to
be
more
sober
and
modest
therein
.
Notwithstanding
let
him
keepe
his
own
interpretation
to
himselfe
.
In
the
meane
season
,
I
will
embrace
that
which
is
more
sounde
:
vppon
the
feast
day
,
wherein
a
great
multitude
was
wont
to
resort
to
Ierusalem
,
was
this
miracle
wrought
,
that
it
might
bee
more
famous
.
And
truely
by
meanes
hereof
was
it
spread
abroade
,
euen
vnto
the
vttermost
partes
and
borders
of
the
earth
.
2
And
there
was
made
.
It
was
requisite
that
the
gift
shoulde
be
visible
,
that
the
bodily
sense
might
the
more
stirre
vp
the
disciples
.
For
such
is
our
slothfulnesse
to
consider
the
giftes
of
God
,
that
vnlesse
he
awake
al
our
senses
,
his
power
shall
passe
away
vnknowne
.
This
was
therefore
a
preparation
that
they
might
the
better
know
that
the
Spirit
was
nowe
come
,
which
Christ
had
promised
.
Although
it
was
not
so
much
for
their
sakes
,
as
for
ours
:
euen
as
in
that
the
clouen
and
firie
tongues
appeared
,
there
was
rather
respect
had
of
vs
,
and
of
all
the
whole
Church
,
in
that
,
than
of
them
.
For
God
was
able
to
haue
furnished
them
with
necessarie
habilitie
to
preach
the
Gospel
,
although
he
should
vse
no
signe
.
They
themselues
might
haue
knowne
,
that
it
came
to
passe
neither
by
chance
,
neither
yet
through
their
owne
industrie
,
that
they
were
so
suddainly
chaunged
:
but
those
signes
which
are
here
set
downe
were
about
to
bee
profitable
for
all
ages
,
as
we
perceiue
at
this
day
,
that
they
profite
vs
.
And
we
must
briefly
note
the
proportion
of
the
signes
.
The
violence
of
the
wind
did
serue
to
make
them
afraid
.
For
we
are
neuer
rightly
prepared
to
receiue
the
grace
of
God
,
vnlesse
the
confidence
and
boldnes
of
the
flesh
be
tamed
.
For
as
we
haue
accesse
vnto
him
by
faith
,
so
humilitie
and
feare
setteth
open
the
gate
,
that
he
may
come
in
vnto
vs
.
He
hath
nothing
to
do
with
proude
and
carelesse
men
.
It
is
a
common
thing
for
the
spirit
to
be
signified
by
wind
,
And
it
sate
.
Because
the
number
is
sodainly
changed
,
it
is
to
be
doubted
whether
he
speaketh
of
the
fire
.
He
saide
that
there
appeared
tongues
,
as
it
had
bene
of
fire
.
It
followeth
by
and
by
:
And
it
sate
vpon
them
.
Notwithstanding
I
refer
it
vnto
the
spirite
.
For
the
Hebrewes
vse
commonly
to
expresse
the
substantiue
of
the
verbe
in
the
seconde
member
,
which
they
did
omit
in
the
former
.
Wherefore
wee
haue
an
example
in
this
place
:
It
sate
vppon
them
,
and
they
were
all
filled
with
the
holy
Ghost
.
And
we
know
that
although
Luke
did
write
in
Greeke
,
yet
is
hee
full
of
those
phrases
which
the
Hebrewes
vse
.
Nowe
whereas
hee
calleth
the
tongues
,
the
holy
Ghost
,
it
is
according
to
the
custome
of
the
Scripture
.
For
Iohn
calleth
the
Doue
by
the
same
name
:
4
They
began
to
speake
.
Hee
sheweth
that
the
effect
did
appeare
presently
,
and
also
to
what
vse
their
tongues
were
to
be
framed
&
applied
.
But
,
because
Luke
setteth
downe
shortly
after
,
that
strangers
out
of
diuers
countries
did
maruell
,
because
that
euery
one
of
them
did
heare
the
Apostles
speaking
in
their
owne
tongue
:
some
think
that
they
spake
not
in
diuers
tongues
,
but
that
they
did
all
vnderstande
that
which
was
spoken
in
one
tonge
,
as
wel
as
if
they
should
heare
their
natural
tongue
.
Therefore
they
thinke
that
one
and
the
same
sound
of
the
voice
was
diuersly
distributed
amongst
the
hearers
.
An other
coniecture
they
haue
,
because
Peter
made
one
sermon
in
the
audience
of
many
gathered
togither
out
of
diuers
countries
:
who
could
not
vnderstand
his
speech
and
language
,
vnlesse
an
other
voice
should
come
vnto
their
eares
,
then
that
which
proceeded
out
of
his
mouth
.
But
we
must
first
note
,
that
the
disciples
spake
in
deede
with
strange
tongues
:
otherwise
the
miracle
had
not
bene
wrought
in
them
,
but
in
the
hearers
.
So
that
the
similitude
should
haue
bene
false
,
whereof
he
made
mention
before
:
neither
shoulde
the
Spirit
haue
bene
giuen
so
much
to
them
as
to
others
.
Againe
,
we
heare
how
Paul
giueth
thanks
to
God
,
5
And
there
were
at
Ierusalem
Iewes
abiding
,
godlie
men
out
of
euery
nation
of
those
which
are
vnder
heauen
.
6
And
when
this
was
noised
abroade
,
the
multitude
came
togither
,
and
was
astonied
:
because
euerie
one
heard
them
speake
in
his
owne
tongue
.
7
And
they
wondered
all
,
and
marueiled
,
saying
amongst
themselues
,
Beholde
,
are
not
all
these
which
speake
,
men
of
Galilee
?
8
And
how
do
we
euery
one
heare
them
speaking
in
his
owne
language
,
wherein
we
were
borne
?
9
Partheans
,
and
Medes
,
and
Elamites
,
and
inhabiters
of
Mesopotamia
,
Iudea
,
and
Cappadocia
,
of
Pontus
and
Asia
,
10
And
of
Phrygia
and
Pamphilia
,
of
Aegypt
,
and
of
the
parts
of
Lybia
towards
Cyren
,
and
strangers
of
Rome
.
11
Iewes
and
Proselites
,
Cretes
and
Arabians
,
wee
heare
them
speaking
in
our
owne
tongues
,
the
wonderfull
workes
of
God
.
12
Therefore
they
were
all
amazed
and
marueiled
,
saying
one
to
another
:
what
meaneth
this
?
Others
mocking
said
:
they
are
full
of
sweete
wine
.
5
And
there
were
at
Ierusalem
.
When
he
calleth
them
godlie
or
religious
men
,
hee
semeth
to
giue
vs
to
vnderstande
that
they
came
to
Ierusalem
that
they
might
worship
God
:
like
as
God
in
all
ages
after
the
scattering
abroade
,
did
gather
togither
into
that
Citie
some
seede
which
remained
,
hauing
as
is
were
set
vp
his
banner
:
because
as
yet
the
Temple
did
serue
to
some
vse
:
yet
neuerthelesse
hee
sheweth
by
the
way
,
who
those
be
which
profite
by
those
miracles
,
whereby
God
doth
declare
his
power
.
For
wicked
and
profane
men
,
doe
either
laugh
at
them
,
or
else
passe
not
for
them
,
as
we
shall
see
by
and
by
.
Furthermore
he
meant
to
cite
those
as
witnesses
,
which
may
the
better
be
beleeued
for
their
religion
and
godlinesse
.
When
he
said
,
out
of
euerie
nation
,
he
meaneth
out
of
diuerse
Countries
,
whereof
one
is
farre
from
another
.
For
he
doth
also
afterwarde
reckon
vp
those
lands
whereof
one
was
farre
distant
from
another
,
of
which
sort
are
Lybia
and
Pontus
,
Rome
and
Parthia
,
and
Arabia
and
such
like
.
This
serueth
to
encrease
the
greatnesse
of
the
thing
.
For
the
Cretians
and
men
of
Asia
,
dwelling
so
neere
togither
,
might
haue
some
likelyhood
and
agreement
in
speech
:
but
the
same
coulde
not
bee
betwixt
the
Italians
and
the
men
of
Cappadocia
,
betwixt
the
Arabians
,
and
those
of
Pontus
.
Yea
,
this
was
also
a
worke
of
God
worthie
to
be
remembred
,
and
wondered
at
,
that
in
so
huge
and
horrible
a
scattering
abroade
of
the
people
,
hee
did
alwayes
reserue
some
reliques
,
yea
he
caused
certaine
straungers
to
adioyne
themselues
vnto
a
people
which
was
in
such
miserie
and
as
it
were
quite
destroied
.
For
although
they
liued
heere
and
there
in
exile
in
farre
countries
,
and
being
one
farre
from
another
,
did
as
it
were
inhabite
diuerse
worldes
,
yet
did
they
hold
among
themselues
the
vnitie
of
faith
.
Neither
doth
he
call
them
vnaduisedly
and
without
good
consideration
godly
men
and
men
fearing
God
.
6
When
this
was
noysed
abroad
.
Luke
saith
thus
in
Greeke
,
This
voice
being
made
,
but
his
meaning
is
that
the
fame
was
spread
abroad
,
whereby
it
came
to
passe
that
a
great
multitude
came
togither
.
For
if
one
after
another
in
diuerse
places
,
and
at
diuerse
times
had
heard
the
Apostles
speaking
in
diuerse
tongues
,
the
miracle
had
not
beene
so
famous
.
Therefore
they
come
all
togither
into
one
place
,
that
the
diuersitie
of
tongues
may
the
better
appeare
by
the
present
comparison
.
There
is
a
further
circumstance
also
heere
to
bee
noted
,
that
the
Countrie
and
natiue
foyle
of
the
Apostles
was
commonly
knowne
,
and
this
was
also
commonlie
knowne
that
they
neuer
went
out
of
their
Countrie
,
to
learne
straunge
tongues
.
Therefore
forasmuch
as
one
speaketh
Latine
,
another
Greeke
,
another
the
Arabian
tongue
,
as
occasion
was
offered
,
and
that
indifferentlie
,
and
euerie
one
doth
also
chaunge
his
tongue
,
the
worke
of
God
appeareth
more
plainelie
hereby
.
11
The
wonderfull
workes
of
God
.
Luke
noteth
two
things
which
caused
the
hearers
to
wonder
:
first
,
because
the
Apostles
being
before
ignorant
and
priuate
persons
,
borne
in
a
base
corner
,
did
notwithstanding
intreat
profoundly
of
diuine
matters
,
and
of
heauenly
wisedome
.
The
other
is
,
because
they
haue
new
tongues
giuen
them
sodainly
.
Both
thinges
are
worth
the
noting
,
because
to
huddle
out
words
vnaduisedly
and
foolishly
,
should
not
so
much
haue
serued
to
moue
their
minds
,
&
the
maiestie
of
the
things
ought
the
more
to
haue
mooued
them
to
consider
the
miracle
.
Although
they
giue
due
honor
to
God
,
in
that
that
they
are
astonied
and
amased
:
yet
the
principall
fruite
of
the
miracle
is
expressed
,
in
this
that
they
enquire
:
and
thereby
declare
that
they
are
prepared
to
learne
:
for
otherwise
their
amasednes
and
wondering
should
not
haue
done
them
any
great
good
.
And
certainely
wee
must
so
wonder
at
the
workes
of
God
,
that
there
must
bee
also
a
consideration
,
and
a
desire
to
vnderstand
.
12
Others
mocking
.
Hereby
it
appeareth
howe
monstrous
as
well
the
sluggishnes
,
as
also
the
vngodlines
of
men
is
,
when
Satan
hath
taken
away
their
minde
.
If
God
should
openly
and
visiblie
descend
from
heauen
,
his
maiestie
could
scarce
more
manifestly
appeare
,
than
in
this
miracle
.
Whosoeuer
hath
any
drop
of
sound
vnderstanding
in
him
,
must
needs
be
striken
with
the
onely
hearing
of
it
.
How
beastly
then
are
those
men
,
who
see
it
with
their
eies
,
and
yet
scoffe
?
and
goe
about
with
their
iests
to
mocke
the
power
of
God
?
But
the
matter
is
so
.
There
is
nothing
so
wonderfull
,
which
those
men
do
not
turne
to
a
iest
,
who
are
touched
with
no
care
of
God
:
because
they
doe
euen
vppon
set
purpose
,
harden
themselues
in
their
ignorance
,
in
thinges
most
plaine
.
And
it
is
a
iust
punishment
of
God
,
which
he
bringeth
vpon
such
pride
:
to
deliuer
them
to
Satan
to
be
driuen
headlong
into
blind
furie
.
Wherefore
there
is
no
cause
why
we
should
marueile
,
that
there
be
so
many
at
this
day
so
blind
in
so
great
light
,
if
they
be
so
deafe
when
such
manifest
doctrine
is
deliuered
,
yea
if
they
wantonly
refuse
saluation
when
it
is
offered
vnto
them
.
For
if
the
wonderfull
and
strange
workes
of
God
wherein
he
doth
wonderfully
set
forth
his
power
,
be
subiect
to
the
mockes
of
men
:
what
shall
become
of
doctrine
,
which
they
thinke
tasteth
of
nothing
,
but
of
that
which
is
common
?
Although
Luke
doth
signifie
vnto
vs
that
they
were
not
of
the
worst
sort
,
or
altogither
past
hope
,
which
did
laugh
&
mocke
:
but
he
meant
rather
to
declare
how
the
common
sort
was
affected
when
they
saw
this
miracle
.
And
truely
it
hath
bene
alwaies
so
in
the
worlde
,
for
verie
fewe
haue
bene
touched
with
the
true
feeling
of
God
,
as
often
as
he
hath
reuealed
himselfe
.
Neither
is
it
any
maruel
:
for
religion
is
a
rare
vertue
,
and
a
vertue
which
few
men
haue
:
which
is
in
deede
the
beginning
of
vnderstanding
.
Neuerthelesse
howsoeuer
the
more
part
of
men
through
a
certaine
hard
stifneckednes
,
doth
reiect
the
consideration
of
the
works
of
God
,
yet
are
they
neuer
without
frute
.
As
we
may
see
in
this
historie
.
14
But
Peter
standing
with
the
eleuen
,
lift
vp
his
voice
,
and
spake
vnto
them
.
Yee
men
of
Iudea
,
and
all
yee
which
dwell
at
Ierusalem
,
let
this
be
knowne
vnto
you
,
and
with
your
eares
heare
my
words
.
15
For
these
men
are
not
drunke
,
as
yee
suppose
:
for
it
is
the
third
houre
of
the
day
.
16
But
this
is
that
which
was
spoken
by
the
Prophet
Ioel
:
17
And
it
shall
be
in
the
last
dayes
,
saieth
God
,
I
will
powre
out
of
my
Spirite
vpon
all
flesh
,
and
your
sonnes
,
and
your
daughters
shall
prophecie
,
and
your
young
men
shall
see
visions
,
and
your
Elders
shall
dreame
dreames
:
18
Verely
I
will
powre
out
of
my
Spirit
in
those
dayes
vpon
my
seruants
,
and
vpon
mine
handmaids
,
and
they
shall
prophecie
.
19
And
I
will
shew
wonders
in
heauen
aboue
,
&
signes
vpon
the
earth
beneath
,
blood
and
fire
,
and
the
vapour
of
smoke
:
20
The
sunne
shall
be
turned
into
darknes
,
and
the
moone
into
blood
,
before
the
great
and
notable
day
of
the
Lord
do
come
.
21
And
it
shall
come
to
passe
,
that
whosoeuer
shall
call
vppon
the
name
of
the
Lord
,
he
shal
be
saued
.
14
And
Peter
standing
.
By
this
worde
Standing
,
hee
did
signifie
that
there
was
a
graue
sermon
made
in
the
assemblie
.
For
they
did
rise
when
they
spake
vnto
the
people
,
to
the
ende
they
might
be
the
better
heard
.
The
summe
of
this
Sermon
is
this
:
hee
gathereth
that
Christ
is
already
reuealed
and
giuen
by
the
gifte
of
the
holy
Ghost
,
which
they
sawe
.
Yet
first
hee
refuteth
that
false
opinon
,
in
that
they
thought
that
the
disciples
were
drunke
.
This
refutation
consisteth
vpon
a
probable
argument
:
because
men
vse
not
to
bee
drunke
betimes
in
the
morning
.
For
as
Paule
saieth
,
Those
which
are
drunke
,
are
drunke
in
the
night
.
17
It
shall
be
in
the
last
dayes
.
By
this
effect
he
prooueth
that
the
Messias
is
alreadie
reuealed
.
I
will
powre
out
of
my
Spirite
.
Hee
intendeth
to
prooue
(
as
wee
haue
alreadie
saide
)
that
the
Church
can
be
repaired
by
none
other
meanes
,
sauing
onely
by
the
giuing
of
the
holy
Spirite
.
Therefore
for
as
much
as
they
did
all
hope
,
that
the
restoring
drewe
neere
,
hee
accuseth
them
of
sluggishnesse
,
because
they
doe
not
once
thinke
vppon
the
way
,
and
meanes
thereof
.
And
when
the
Prophet
saith
,
I
wil
powre
out
,
it
is
without
all
question
,
that
he
meant
by
this
worde
to
note
the
great
aboundance
of
the
Spirite
.
And
we
must
take
,
I
will
powre
out
of
my
Spirite
,
in
the
same
sense
,
as
if
he
had
saide
simplie
,
I
will
powre
out
my
Spirite
.
For
these
latter
wordes
,
are
the
wordes
of
the
Prophet
.
But
Peter
followed
the
Grecians
,
who
translate
the
Hebrew
word
eth
,
hapo
.
Therefore
some
men
doe
in
vaine
more
subtillie
play
the
Philosophers
:
because
how
soeuer
the
wordes
be
chaunged
,
yet
must
we
still
retaine
and
keepe
the
prophet
his
meaning
.
Neuertheles
when
God
is
said
to
powre
out
his
Spirite
,
I
confesse
it
must
bee
thus
vnderstoode
,
that
hee
maketh
manifold
varietie
and
change
of
gifts
to
flowe
vnto
men
from
his
Spirite
,
as
it
were
out
of
the
onely
fountaine
,
the
fountaine
which
can
neuer
bee
drawne
drie
.
For
as
Paule
doeth
testifie
,
there
bee
diuerse
giftes
,
Vppon
all
flesh
.
It
appeareth
by
that
which
followeth
,
of
what
force
this
generalitie
is
.
For
first
it
is
set
downe
generallie
,
All
flesh
:
after
that
the
partition
is
added
,
whereby
the
Prophet
doeth
signifie
that
there
shal
be
no
difference
of
age
or
kinde
,
but
that
God
admitteth
al
,
one
with
another
vnto
the
partaking
of
his
grace
.
It
is
said
therefore
All
fleshe
,
because
both
younge
and
olde
,
men
and
women
,
are
thereby
signified
.
Yet
heere
may
a
question
be
mooued
,
why
God
doth
promise
that
vnto
his
people
,
as
some
newe
and
vnwoonted
good
thing
,
which
hee
was
woont
to
do
for
them
from
the
beginning
throughout
all
ages
.
For
there
was
no
age
voide
of
the
grace
of
the
Spirite
.
The
aunswere
of
this
question
is
set
downe
in
these
two
woordes
,
I
will
powre
out
,
and
,
Vppon
all
fleshe
.
For
wee
must
heere
note
a
double
contrarietie
betweene
the
time
of
the
olde
,
and
newe
Testament
.
For
the
powring
out
(
as
I
haue
saide
)
doeth
signifie
great
plentie
:
when
as
there
was
vnder
the
Lawe
a
more
scarce
distribution
.
For
which
cause
Iohn
also
doeth
say
that
the
holy
Ghost
was
not
giuen
vntill
Christ
ascended
into
heauen
.
All
fleshe
doeth
signifie
an
infinite
multitude
,
where
as
God
in
times
past
did
vouchsafe
to
bestowe
such
plentie
of
his
spirite
onely
vpon
a
few
.
Furthermore
,
in
both
comparisons
wee
doe
not
denie
but
that
the
Fathers
vnder
the
Lawe
,
were
partakers
of
the
selfesame
grace
whereof
wee
are
partakers
:
but
the
Lorde
doeth
shewe
that
wee
are
aboue
them
,
as
wee
are
in
deede
.
I
say
,
that
all
Godly
men
sithence
the
beginning
of
the
worlde
,
were
endewed
with
the
same
spirite
of
vnderstanding
,
of
righteousnesse
,
and
sanctification
,
wherewith
the
Lorde
doeth
at
this
daie
illuminate
and
regenerate
vs
:
but
there
were
but
a
fewe
which
had
the
light
of
knowledge
giuen
them
then
,
if
they
bee
compared
with
the
great
multitude
of
the
faithfull
,
which
Christ
did
sodainlie
gather
togithe●
by
his
comming
.
Againe
,
their
knowledge
was
but
obscure
and
slender
,
and
as
it
were
couered
with
a
veile
,
if
it
bee
compared
with
that
which
wee
haue
at
this
daie
out
of
the
Gospell
,
where
Christ
the
Sunne
of
righteousnesse
doeth
shine
with
perfect
brightnesse
,
as
it
were
at
noone
daie
.
Neither
doeth
that
anie
whitte
hurt
or
hinder
,
that
a
fewe
had
such
an
excellent
faith
,
that
peraduenture
they
haue
no
equall
at
this
day
.
For
their
vnderstanding
did
neuerthelesse
smell
,
or
sauour
of
the
instruction
and
Schoolemastershippe
of
the
Lawe
.
For
that
is
alwayes
true
,
that
godlie
kings
and
Prophetes
haue
not
seene
,
nor
hearde
those
things
which
Christ
hath
reuealed
by
his
comming
.
Therefore
to
the
end
the
Prophet
Ioel
may
commende
the
excellencie
of
the
newe
Testament
,
he
affirmeth
and
foretelleth
that
the
grace
of
the
Spirite
shall
bee
more
plentifull
in
time
thereof
:
And
your
sonnes
shall
prophecie
.
By
the
worde
Prophecie
,
hee
meant
to
note
the
rare
and
singular
gifte
of
vnderstanding
.
And
to
the
same
purpose
tendeth
that
partition
which
followeth
afterwarde
:
your
young
men
shall
see
visions
,
and
your
olde
men
shall
dreame
dreames
.
For
we
gather
out
of
the
twelfth
Chapter
of
Numbers
,
that
these
were
the
two
ordinary
wayes
whereby
God
did
reueale
himselfe
to
the
prophets
.
For
in
that
place
when
the
Lorde
exempteth
Moses
from
the
common
sort
of
Prophetes
,
18
Vpon
my
seruants
.
In
these
words
the
promise
is
restrained
vnto
the
worshipers
of
God
.
For
God
doth
not
prophane
his
Spirite
:
which
hee
should
do
,
if
he
should
make
the
same
common
to
the
vnbeleeuing
and
despisers
.
It
is
cetaine
that
we
are
made
the
seruants
of
God
by
the
spirite
:
and
that
therefore
we
are
not
,
vntill
such
time
as
we
haue
receiued
the
same
:
but
first
,
whom
God
hath
adopted
to
bee
of
his
familie
,
and
whom
he
hath
framed
by
his
Spirite
to
obey
him
,
those
doth
he
furnish
with
new
giftes
afterward
.
Againe
the
Prophet
did
not
respect
that
order
of
time
,
but
his
meaning
was
to
make
this
grace
proper
to
the
Church
alone
.
And
for
as
much
as
the
Church
was
onely
among
the
Iewes
,
he
calleth
them
honorablie
the
seruants
and
handmaids
of
God
.
But
,
after
that
God
did
gather
vnto
himself
on
euery
side
a
Church
,
the
wall
of
separation
being
pulled
downe
,
so
many
as
are
receiued
into
the
societie
of
the
couenant
,
are
called
by
the
same
name
.
Onely
let
vs
remember
that
the
Spirit
is
appointed
for
the
Church
properly
.
19
And
I
will
shew
wonders
.
Wee
must
first
see
what
is
meant
by
this
great
day
of
the
Lorde
.
Some
do
expound
it
of
the
former
comming
of
Christ
in
the
flesh
:
and
othersome
referre
it
vnto
the
last
day
of
the
resurrection
:
I
doe
allowe
neither
opinion
.
For
in
my
iudgement
the
Prophet
comprehendeth
the
whole
kingdome
of
Christ
.
And
so
he
calleth
it
the
Great
day
,
after
that
the
sonne
of
God
began
to
be
reuealed
in
the
flesh
,
that
he
may
lead
vs
into
the
fulfilling
of
his
kingdome
.
Therefore
hee
appointeth
no
certaine
day
,
but
hee
beginneth
this
day
at
the
first
preaching
of
the
Gospel
,
and
he
extendeth
the
same
vnto
the
last
resurrection
.
Those
which
restraine
it
vnto
the
time
of
the
Apostles
,
are
mooued
with
this
reason
:
because
the
Prophet
ioyneth
this
member
,
and
that
which
goeth
next
before
togither
.
But
in
that
,
there
is
no
absurditie
at
all
,
because
the
Prophet
doeth
assigne
the
time
,
when
these
thinges
beganne
to
come
to
passe
,
howsoeuer
they
haue
a
continuall
going
forwarde
euen
vntill
the
ende
of
the
world
.
Furthermore
whereas
he
saith
that
the
sunne
shall
be
turned
to
darkenesse
,
and
the
moone
into
blood
,
they
are
figuratiue
speeches
,
whereby
he
doth
giue
vs
to
vnderstand
thus
much
,
that
the
Lord
wil
shew
tokens
of
his
wrath
through
out
the
whole
frame
of
the
worlde
,
which
shall
bring
men
euen
to
their
wits
ende
,
as
if
there
shoulde
bee
some
horrible
and
fearefull
chaunge
of
nature
wrought
.
For
as
the
sunne
and
moone
are
vnto
vs
witnesses
of
Gods
fatherlie
fauour
towards
vs
,
whiles
that
by
course
they
giue
light
to
the
earth
:
so
on
the
otherside
,
the
Prophet
saith
that
they
shall
bee
messengers
to
foreshewe
Gods
wrath
and
displeasure
.
And
this
is
the
seconde
member
of
the
prophecie
.
For
after
that
hee
had
intreated
of
the
spirituall
grace
which
shoulde
bee
aboundantlie
powred
out
vppon
all
flesh
:
least
any
man
shoulde
imagine
that
all
thinges
shoulde
bee
quiet
and
prosperous
togither
,
therewithall
hee
addeth
,
that
the
estate
of
the
worlde
shall
bee
troublesome
,
and
full
of
greate
feare
vnder
Christ
.
As
Christ
himselfe
doeth
more
fully
declare
,
Math.
24.
and
Luke
21.
But
this
serueth
greatlie
to
the
setting
foorth
of
grace
,
that
where
as
all
thinges
doe
threaten
destruction
,
yet
who
so
euer
doeth
call
vppon
the
name
of
the
Lorde
,
is
sure
to
be
saued
.
By
the
darkenesse
of
the
Sunne
,
by
the
bloodie
streaming
of
the
Moone
,
by
the
blacke
vapour
of
smoke
,
the
Prophet
meant
to
declare
,
that
whither
so
euer
men
turne
their
eyes
,
there
shall
manie
thinges
appeare
both
vpwarde
and
downewarde
,
which
maie
make
them
amased
and
afraide
,
as
hee
hath
alreadie
saide
.
Therefore
this
is
as
much
as
if
hee
shoulde
haue
saide
,
that
the
worlde
was
neuer
in
a
more
miserable
case
,
that
there
were
neuer
so
manie
and
such
cruell
tokens
of
Gods
wrath
.
Hence
may
wee
gather
howe
vnestimable
the
goodnesse
of
God
is
,
who
offereth
a
present
remedie
for
so
great
euils
:
and
againe
,
howe
vnthankefull
they
are
towardes
God
,
and
howe
frowarde
,
which
doe
not
flie
vnto
the
sanctuarie
of
saluation
,
which
is
nigh
vnto
them
;
and
doeth
meete
them
.
Againe
,
it
is
out
of
all
doubt
that
God
meaneth
by
this
so
dolefull
a
description
,
to
stirre
vp
all
Godlie
men
,
that
they
may
with
a
more
feruent
desire
seeke
for
saluation
.
And
Peter
citeth
it
to
the
same
ende
:
that
the
Iewes
maie
knowe
that
they
shall
bee
more
than
miserable
,
vnlesse
they
receiue
that
grace
of
the
Spirite
which
is
offered
vnto
them
.
Yet
heere
may
a
question
bee
asked
howe
this
can
hange
togither
,
that
when
Christ
is
reuealed
,
there
shoulde
such
a
sea
of
miseries
ouerflowe
and
breake
out
therewithall
.
For
it
may
seeme
to
be
a
thing
verie
inconuenient
,
that
hee
shoulde
bee
the
onely
pledge
of
Gods
loue
toward
mankinde
,
in
whom
the
heauenlie
father
doeth
lay
open
all
the
treasure
of
his
goodnesse
:
yea
he
powreth
out
the
bowels
of
his
mercie
vppon
vs
,
and
that
yet
by
the
comming
of
the
same
his
sonne
,
his
wrath
shoulde
bee
more
whot
than
it
was
woont
,
so
that
it
should
as
it
were
quite
consume
both
heauen
and
earth
at
once
.
But
we
must
first
marke
,
that
because
men
are
too
slowe
to
receiue
Christ
,
they
must
bee
constrained
by
diuerse
afflictions
,
as
it
were
with
whippes
.
Secondly
,
for
as
much
as
Christ
doeth
call
vnto
himselfe
all
those
which
are
heauie
loden
and
labour
,
21
Who
so
euer
shall
call
vpon
.
An
excellent
place
.
For
as
God
doeth
prick
vs
forward
like
sluggish
Asses
,
with
threatnings
&
terrors
,
to
seeke
saluation
:
so
,
after
that
he
hath
brought
darknes
vpon
the
face
of
heauen
and
earth
,
yet
doth
he
shew
a
meanes
whereby
saluation
may
shine
before
our
eyes
:
to
wit
,
if
we
shall
call
vpon
him
.
For
we
must
diligentlie
note
this
circumstance
.
If
God
should
promise
saluation
simplie
,
it
were
a
great
matter
:
but
it
is
a
far
greater
,
when
as
he
promiseth
the
same
amidst
manifold
dungeons
of
death
.
Whiles
that
(
saith
he
)
all
things
shal
be
out
of
order
,
and
the
feare
of
destruction
shal
possesse
al
things
,
onely
call
vpon
me
and
yee
shall
be
saued
.
Therefore
howsoeuer
man
be
swallowed
vp
in
the
goulfe
of
miseries
,
yet
is
there
set
before
him
a
way
to
escape
.
We
must
also
note
the
vniuersall
worde
,
who
so
euer
.
For
God
admitteth
all
men
vnto
himselfe
without
exception
,
and
by
this
meanes
doth
he
inuite
them
to
saluation
,
22
Yee
men
of
Israel
,
heare
these
wordes
:
Iesus
of
Nazareth
,
a
man
shewed
towards
you
of
God
,
by
powers
and
wonders
,
and
signes
which
God
did
by
him
in
the
midst
of
you
,
as
you
your selues
know
:
23
Him
,
I
say
,
haue
yee
taken
,
being
deliuered
by
the
determinate
counsel
and
foreknowledge
of
God
,
by
the
hands
of
wicked
men
,
and
haue
slaine
him
,
hauing
fastned
him
to
the
crosse
.
24
Whom
God
hath
raised
vp
,
hauing
loosed
the
sorrowes
of
death
,
forasmuch
as
it
was
vnpossible
that
he
should
be
holden
of
it
.
22
Iesus
of
Nazareth
.
Now
doth
Peter
apply
vnto
his
purpose
the
prophecie
of
Ioel
:
namely
,
that
the
Iewes
may
thereby
know
that
the
time
of
restoring
was
present
:
and
that
Christ
was
giuen
them
for
this
purpose
.
For
this
promise
was
no
otherwise
to
be
fulfilled
,
saue
onely
by
the
comming
of
the
mediatour
.
And
this
is
the
right
vse
of
all
those
giftes
which
we
haue
by
Christ
,
whiles
that
they
bring
vs
vnto
Christ
,
as
vnto
a
fountaine
.
But
he
commeth
hither
by
little
and
little
.
For
he
doth
not
by
and
by
in
the
beginning
affirme
that
Iesus
was
Christ
:
but
hee
saieth
,
onely
that
hee
was
a
man
,
sent
of
God
:
and
that
doth
he
proue
by
his
miracles
.
Afterward
he
addeth
,
that
he
rose
from
death
,
when
hee
was
slaine
.
Whereby
it
appeareth
more
certainly
and
more
fully
,
that
hee
was
not
some
one
of
the
Prophets
,
but
the
verie
sonne
of
God
,
who
was
promised
to
bee
the
repairer
of
all
things
.
Let
this
therefore
be
the
first
member
,
that
Iesus
of
Nazareth
was
a
man
approued
of
God
by
manifest
testimonies
,
so
that
he
could
not
bee
despised
,
as
some
base
and
obscure
person
.
The
old
interpreter
did
not
euil
translate
hupodhedheigmenon
,
Approued
.
And
Erasmus
is
deceiued
,
who
thinketh
that
he
did
reade
it
otherwise
.
And
he
himselfe
did
not
expresse
Luke
his
mind
,
when
as
he
translateth
it
Giuen
.
For
seeing
that
worde
doeth
signifie
among
the
Grecians
to
shew
:
whereupon
the
Mathematicians
also
call
those
arguments
whereby
they
set
a
thing
as
it
were
before
a
mans
eyes
apodexeis
,
or
demonstrations
:
Luke
meant
to
say
that
Iesus
came
not
vnknowne
,
and
without
any
testimonie
or
approbation
:
but
that
those
miracles
which
God
shewed
by
him
,
serued
to
this
ende
,
that
hee
might
bee
famous
and
excellent
.
Therefore
he
saith
,
that
he
was
shewed
toward
the
Iewes
:
because
God
woulde
haue
his
son
to
be
accounted
excellent
and
great
amongst
them
.
As
if
he
should
say
,
that
miracles
were
not
appointed
for
other
nations
,
but
for
the
Iewes
:
that
they
might
know
that
Iesus
was
sent
vnto
them
of
God
.
By
great
workes
.
He
calleth
myracles
by
these
three
names
.
And
because
God
doth
shew
foorth
his
power
in
them
after
a
newe
&
vnwonted
sort
,
or
doeth
at
least
procure
greater
admiration
,
they
are
for
good
causes
called
great
workes
.
For
we
are
commonly
more
moued
when
any
extraordinarie
thing
doth
happen
.
In
which
respect
they
are
also
called
Wonders
:
because
they
make
vs
astonied
.
And
for
this
cause
are
they
called
signes
:
because
the
Lorde
will
not
haue
mens
mindes
to
stay
there
,
but
to
be
lifted
vp
higher
as
they
are
referred
vnto
another
ende
.
He
put
in
three
wordes
,
to
the
ende
he
might
the
more
extoll
Christ
his
myracles
,
and
enforce
the
people
by
this
heaping
and
laying
of
wordes
together
,
to
consider
the
same
.
Furthermore
he
maketh
not
Christe
the
chiefe
authour
,
but
only
the
minister
:
because
as
we
haue
alreadie
said
,
he
determined
to
goe
forwarde
by
degrees
.
Notwithstanding
here
may
a
question
be
asked
,
whether
myracles
do
suffise
to
bee
a
sufficient
and
iust
approbation
or
no
:
because
by
this
meanes
inchaunters
might
cause
their
legier-demaine
,
to
be
beleeued
.
I
answere
,
that
the
iuggling
casts
of
Satan
doe
much
differ
from
the
power
of
God
.
Christ
saith
elswhere
,
that
the
kingdome
of
Antichrist
shall
bee
in
wonders
,
23
Him
haue
yee
slaine
.
He
maketh
mention
of
the
death
of
Christe
for
this
cause
chieflie
,
that
the
resurrection
might
the
more
assuredlie
be
beleeued
.
It
was
a
thing
full
well
knowne
among
the
Iewes
that
Christ
was
crucified
.
Therefore
in
that
hee
rose
againe
,
it
is
a
great
and
wonderfull
token
of
his
diuine
power
.
In
the
meane
season
,
to
the
ende
he
may
pricke
their
consciences
with
the
feeling
of
sinne
,
hee
saith
that
they
slue
him
.
Not
that
they
crucified
him
with
their
owne
handes
,
but
bicause
the
people
with
one
voice
desired
to
haue
him
put
to
death
.
And
although
many
of
the
hearers
vnto
whom
he
speaketh
,
did
not
consent
vnto
that
wicked
and
vngodlie
crueltie
,
yet
doth
hee
iustly
impute
the
same
to
the
nation
:
because
all
of
them
had
defiled
them selues
either
with
their
silence
,
or
els
through
their
carelesnesse
.
Neither
hath
the
cloake
and
colour
of
ignoraunce
any
place
,
forasmuch
as
he
was
shewed
before
of
God
.
This
giltines
therefore
vnder
which
he
bringeth
them
is
a
preparation
vnto
repentance
.
By
the
determinate
counsell
.
He
remoueth
a
stumbling
block
:
because
it
seemeth
at
the
first
blush
to
be
a
thing
verie
inconuenient
,
that
that
man
whom
God
had
so
greatlie
adorned
,
being
afterward
laid
open
to
all
maner
mocking
,
doth
suffer
so
reprochfull
a
death
.
Therfore
because
the
crosse
of
Christ
doth
commonly
vse
to
trouble
vs
at
the
first
sight
,
for
this
cause
Peter
declareth
that
he
suffered
nothing
by
chaunce
,
or
because
he
wanted
power
to
deliuer
himselfe
,
but
because
it
was
so
determined
and
appointed
by
God
.
For
this
knowledge
alone
;
that
the
death
of
Christ
was
ordeined
by
the
eternall
counsell
of
God
,
did
cut
off
all
occasion
of
foolishe
and
wicked
cogitations
,
and
did
preuent
all
offences
which
might
otherwise
be
conceiued
.
For
wee
must
know
this
,
that
God
doth
decree
nothing
in
vaine
or
rashly
.
Whereuppon
it
followeth
that
there
was
iust
cause
,
for
which
he
would
haue
Christ
to
suffer
.
The
same
knowledge
of
gods
prouidence
,
is
a
steppe
to
consider
the
end
and
frute
of
Christ
his
death
.
For
this
meeteth
vs
by
&
by
in
the
counsell
of
God
,
that
the
iust
was
deliuered
for
our
sinnes
,
&
that
his
blood
was
the
price
of
our
death
.
And
heere
is
a
notable
place
touching
the
prouidence
of
God
,
that
we
may
knowe
that
aswell
our
life
as
our
death
is
gouerned
by
it
Luke
intreateth
in
deed
of
Christ
.
But
in
his
person
we
haue
a
mirror
,
which
doth
represent
vnto
vs
the
vniuersall
prouidence
of
God
,
which
doeth
stretch
it self
throughout
the
whole
world
:
yet
doeth
it
specially
shine
vnto
vs
who
are
the
members
of
Christ
.
Luke
setteth
downe
two
things
in
this
place
,
the
foreknowledge
,
and
the
decree
of
God
.
And
although
the
foreknowledge
of
God
is
former
in
order
(
because
God
doth
first
see
what
he
will
determine
,
before
hee
doth
in
deed
determine
the
same
)
yet
doth
he
put
the
same
after
the
counsell
and
decree
of
God
,
to
the
end
we
may
know
that
God
would
nothing
,
neither
appointed
any
thing
,
saue
that
which
he
had
long
before
directed
to
his
end
.
For
men
do
oftentimes
rashly
decree
many
things
,
because
they
decree
them
sodainly
.
Therefore
to
the
end
Peter
may
teach
that
the
counsell
of
God
is
not
without
reason
,
he
coupleth
also
therewithall
his
foreknowledge
.
Now
we
must
distinguish
these
two
,
and
so
much
the
more
diligentlie
,
because
manie
are
deceiued
in
this
point
.
For
passing
ouer
the
counsell
of
God
,
wherewith
he
doth
guide
and
gouerne
the
whole
worlde
,
they
catch
at
his
bare
foreknowledge
.
Thence
commeth
that
common
distinction
,
that
although
God
doth
foresee
all
things
,
yet
doth
he
lay
no
necessitie
vpon
his
creatures
.
And
in
deed
it
is
true
that
God
doth
know
this
thing
or
that
thing
before
,
for
this
cause
,
because
it
shall
come
to
passe
:
but
as
we
see
that
Peter
doth
teach
that
God
did
not
onely
foresee
that
which
befell
Christ
,
but
it
was
decreed
by
him
.
And
hence
must
bee
gathered
a
generall
doctrine
:
because
God
doeth
no
lesse
shewe
his
prouidence
in
gouerning
the
whole
worlde
,
than
in
ordaining
and
appointing
the
death
of
Christe
.
Therefore
it
belongeth
to
God
not
only
to
know
before
,
things
to
come
,
but
of
his
owne
will
to
determine
what
he
will
haue
done
.
This
second
thing
did
Peter
declare
,
when
hee
saide
,
That
he
was
deliuered
by
the
certain
and
determinate
counsel
of
God
.
Therfore
the
foreknowledge
of
god
is
another
thing
than
the
wil
of
God
,
whereby
he
gouerneth
and
ordereth
all
things
.
Some
which
are
of
quicker
sight
,
confesse
,
that
god
doth
not
onely
foreknow
,
but
also
gouern
with
his
beck
what
things
soeuer
are
done
in
the
world
.
Neuerthelesse
they
imagine
a
confused
gouernment
,
as
if
God
did
giue
libertie
to
his
creatures
to
follow
their
owne
nature
.
They
say
that
the
Sunne
is
ruled
by
the
will
of
God
,
because
in
giuing
light
to
vs
,
he
doth
his
dutie
,
which
was
once
enioyned
him
by
God
.
They
think
that
man
hath
free
will
after
this
sort
left
him
,
because
his
nature
is
disposed
or
inclined
vnto
the
free
choyce
of
good
and
euill
.
But
they
which
thinke
so
,
doe
feigne
that
God
sitteth
idle
in
heauen
.
The
scripture
teacheth
vs
farre
otherwise
,
which
ascribeth
vnto
God
a
special
gouernment
in
all
things
,
&
in
mans
actions
.
Notwithstanding
it
is
our
dutie
to
ponder
&
consider
to
what
end
it
teacheth
this
.
For
we
must
beware
of
doting
speculations
,
wherewith
we
see
many
carried
away
.
The
scripture
will
exercise
our
faith
,
that
we
may
know
that
we
are
defended
by
the
hand
of
God
,
least
we
be
subiect
to
the
iniuries
of
Satan
and
the
wicked
.
It
is
good
for
vs
to
imbrace
this
one
thing
:
neither
did
Peter
meane
any
thing
els
in
this
place
.
Yea
wee
haue
an
example
set
before
vs
in
Christ
,
whereby
we
may
learne
to
bee
wise
with
sobrietie
.
For
it
is
out
of
question
,
that
his
flesh
was
subiect
to
corruption
,
according
to
nature
.
But
the
prouidence
of
God
did
set
the
same
free
.
If
any
man
aske
whether
the
bones
of
Christ
could
be
broken
or
no
:
it
is
not
to
be
denied
,
that
they
were
subiect
to
breaking
naturally
,
yet
could
there
no
bone
be
broken
,
By
the
handes
of
the
wicked
.
Because
Peter
seemeth
to
graunt
,
that
the
wicked
did
obey
God
;
hereupon
followeth
two
absurdities
:
the
one
,
eyther
that
God
is
the
author
of
euils
:
or
that
men
do
not
sin
what
wickednesse
soeuer
they
commit
.
I
answere
concerning
the
second
,
that
the
wicked
do
nothing
lesse
than
obey
God
,
howsoeuer
they
doe
execute
that
which
God
hath
determined
with
himself
.
For
obedience
springeth
from
a
voluntarie
affection
.
And
we
know
that
the
wicked
haue
a
farre
other
purpose
.
Again
,
no
man
obeieth
God
,
saue
he
which
knoweth
his
will
.
Therfore
obedience
dependeth
vpon
the
knowledge
of
Gods
will
.
Furthermore
God
hath
reuealed
vnto
vs
his
will
in
the
law
:
wherfore
those
men
do
obey
god
,
who
do
that
alone
which
is
agreeable
to
the
law
of
god
:
And
againe
,
which
submit
themselues
willingly
to
his
gouernment
.
Wee
see
no
such
thing
in
al
the
wicked
,
whom
god
doth
driue
hither
&
thither
,
they
themselues
being
ignorant
.
No
man
therfore
will
say
that
they
are
excusable
vnder
this
colour
,
because
they
obey
god
:
for
as
much
as
both
the
wil
of
God
must
be
sought
in
his
lawe
:
and
they
so
muche
as
in
them
lyeth
,
doe
couet
to
resist
God
.
As
touching
the
other
point
,
I
denie
that
God
is
the
Authour
of
euill
:
because
there
is
a
certaine
noting
of
a
wicked
affection
in
this
worde
.
For
the
wicked
deede
is
esteemed
according
to
the
ende
whereat
a
man
aymeth
.
When
men
committe
theft
or
murder
,
they
offend
for
this
cause
,
because
they
are
theeues
or
murderers
.
And
in
the
theft
and
murder
,
there
is
a
wicked
purpose
.
God
who
vseth
their
wickednesse
is
to
be
placed
in
the
higher
degree
.
For
he
hath
respect
vnto
a
farre
other
thing
,
because
he
will
chastice
the
one
,
&
exercise
the
patience
of
the
other
:
&
so
he
doth
neuer
decline
from
his
nature
,
that
is
from
perfect
righteousnesse
.
So
that
,
whereas
Christ
was
deliuered
by
the
hands
of
wicked
men
,
wheras
he
was
crucified
,
it
came
to
passe
by
the
appointment
and
ordinaunce
of
God
.
But
treason
which
is
of
it selfe
wicked
,
and
murther
which
hath
in
it
so
great
wickednesse
,
must
not
be
thought
to
be
the
workes
of
God
.
24
Hauing
loosed
the
sorrowes
of
death
.
By
the
sorrowes
of
death
I
vnderstand
some
farther
thing
than
the
bodily
sense
or
feeling
.
For
those
which
dulie
consider
the
nature
of
death
:
because
they
heare
that
it
is
the
curse
of
God
,
must
needes
conceiue
that
God
is
angrie
in
death
.
Hence
commeth
marueilous
horror
:
wherein
there
is
greater
miserie
than
in
death
it selfe
.
Furthermore
,
Christe
died
vppon
this
condition
,
that
hee
might
take
vpon
him
our
guiltinesse
.
That
inward
feare
of
conscience
,
which
made
him
so
afraid
,
that
he
swet
blood
,
when
he
presented
himself
before
the
throne
and
tribunall
seate
of
God
,
did
more
vexe
him
,
and
brought
vpon
him
greater
horror
,
than
al
the
torments
of
the
flesh
.
And
whereas
Peter
saith
,
that
Christ
did
wrastle
with
such
sorrowes
,
&
doth
also
declare
that
he
had
the
victorie
:
by
this
it
commeth
to
passe
,
that
the
faithfull
ought
not
now
to
be
afraid
of
death
.
For
death
hath
not
the
like
qualitie
now
which
was
in
Adam
:
because
by
the
victorie
of
Christe
the
curse
of
God
is
swallowed
vp
.
25
For
Dauid
saith
of
him
,
I
saw
the
Lord
before
me
alwaies
,
because
hee
is
on
my
right
hand
:
least
I
should
be
moued
.
26
For
this
my
heart
reioyced
,
and
my
tongue
was
glad
:
moreouer
my
fleshe
shal
rest
in
hope
.
27
Because
thou
wilt
not
leaue
my
soule
in
hell
:
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
28
Thou
hast
made
knowen
vnto
me
the
wayes
of
life
,
thou
shalt
fill
mee
with
gladnes
,
with
thy
face
.
29
Men
and
brethren
,
seeing
that
I
may
boldly
speak
vnto
you
of
the
Patriark
Dauid
,
because
he
is
both
dead
and
buried
,
and
his
sepulchre
remaineth
with
vs
vntill
this
day
.
30
Therefore
seeing
he
was
a
Prophet
,
and
did
knowe
that
God
had
sworne
vnto
him
with
an
oth
,
that
it
should
come
to
passe
,
that
Christe
shoulde
rise
of
the
frutes
of
his
loynes
,
concerning
the
fleshe
,
who
shoulde
sit
vpon
his
throne
.
31
He
knowing
this
before
,
spake
of
the
resurrection
of
Christe
,
that
his
soule
was
not
left
in
hell
,
neither
did
his
flesh
see
corruption
.
25
The
resurrection
which
was
both
declared
and
witnessed
by
certaine
and
euident
testimonies
,
and
which
might
also
haue
been
gathered
out
of
the
continuall
doctrine
of
the
prophetes
,
was
to
be
proued
to
the
Iewes
as
some
new
and
strange
thing
.
And
no
maruell
.
For
wee
see
that
although
Christe
had
oftentimes
beat
the
same
into
his
Disciples
heads
,
yet
did
they
profite
but
a
little
.
And
yet
did
they
retaine
certaine
principles
of
true
doctrine
,
which
might
haue
made
a
way
for
them
vnto
the
knowledge
of
Christ
:
as
we
shall
see
by
&
by
.
Therfore
because
the
gift
of
the
Spirite
was
a
frute
of
the
resurrection
of
Christ
,
he
prooueth
by
the
testimonie
of
Dauid
,
that
Christ
must
needes
haue
risen
againe
,
that
the
Iewes
may
thereby
knowe
that
hee
was
the
authour
of
the
gift
.
For
he
taketh
it
as
a
thing
which
all
men
graunt
,
that
he
was
raysed
vp
from
death
,
that
he
may
liue
not
for
himself
,
but
for
his
.
Nowe
wee
see
Peter
his
drift
.
That
that
ought
to
seeme
no
straunge
thing
,
which
was
foretolde
so
long
before
.
And
that
Iesus
is
also
Christe
,
because
Dauid
did
prophesie
of
him
,
as
of
the
head
of
the
church
.
First
of
all
wee
must
see
whether
this
place
ought
altogether
to
be
vnderstood
of
Christe
,
as
Peter
affirmeth
:
that
done
,
if
there
bee
any
thing
in
the
wordes
worth
the
noting
,
wee
will
in
order
discusse
it
.
Peter
denieth
that
that
agreeth
with
Dauid
,
which
is
said
in
this
place
:
Thou
shalt
not
suffer
thine
holie
one
to
see
corruption
:
I
saw
.
We
must
hold
this
principle
,
if
we
will
haue
God
present
with
vs
,
we
must
set
him
before
our
eies
:
&
that
before
he
do
appear
:
for
the
prospect
of
faith
pearceth
farre
further
than
vnto
the
present
experience
.
Therfore
faith
hath
this
propertie
,
to
set
god
alwaies
before
it
as
a
guide
in
all
dangers
&
confused
matters
.
For
there
is
nothing
that
doth
so
much
hold
vs
vp
,
as
when
we
know
that
God
is
present
with
vs
:
as
the
opinion
of
his
absence
doth
often
cast
vs
down
,
&
at
length
quite
discourage
vs
.
Dauid
addeth
,
That
he
tooke
not
heed
in
vain
vnto
the
direction
of
God
.
He
is
(
saith
he
)
at
my
right
hand
:
whereby
he
doth
signifie
:
that
we
need
not
to
fear
least
we
be
deceiued
,
when
as
we
set
him
before
vs
as
present
:
for
we
shal
alwaies
feel
his
help
most
readie
.
Faith
in
hoping
for
the
help
of
God
,
ought
to
preuent
&
ouergoe
al
experience
,
&
whatsoeuer
is
perceiued
by
the
sense
:
but
so
soone
as
it
shall
giue
this
glorie
to
God
,
that
it
doeth
beholde
him
in
his
worde
,
although
he
be
absent
,
and
so
consequently
,
inuisible
,
it
shall
be
ouercome
with
the
effect
of
the
thing
.
For
the
measure
of
faith
is
not
able
to
comprehend
the
infinite
greatnesse
of
the
power
&
goodnes
of
God
.
He
draweth
a
similitude
from
those
which
when
they
will
vnderprop
the
weak
,
or
strengthen
the
fearefull
,
do
ioine
themselues
vnto
their
side
.
Not
to
be
moued
,
is
not
to
be
thrown
down
from
their
degree
,
but
to
remain
firme
in
their
estate
:
like
as
also
Psal.
46
,
For
this
my
hart
reioyced
.
Ioy
of
the
soul
,
gladnes
of
the
tonge
,
&
quietnes
of
al
the
whole
body
,
do
ensu
vpon
sure
hope
&
confidence
for
vnles
men
be
quite
past
feeling
,
they
must
needes
bee
carefull
and
sorrowfull
,
and
so
consequently
miserably
tormented
,
so
long
as
they
feele
themselues
destitute
of
the
helpe
of
God
.
But
that
sure
trust
which
we
repose
in
God
,
doth
not
only
deliuer
vs
from
carefulnesse
,
but
doth
also
replenishe
our
hearts
with
wonderfull
ioy
and
gladnesse
.
That
is
the
ioy
,
which
Christ
promised
to
his
disciples
,
should
be
full
in
them
;
and
which
hee
testified
could
not
bee
taken
from
them
.
27
Because
thou
shalt
not
leaue
.
To
leaue
the
soule
in
hell
,
is
to
suffer
the
same
to
be
oppressed
with
destruction
.
There
be
two
wordes
vsed
in
this
place
,
both
which
doe
signifie
the
graue
amongest
the
Hebricians
.
Because
Shaal
doth
signifie
to
Require
,
I
suppose
it
is
called
Seol
,
because
death
is
insatiable
:
whence
also
commeth
that
translation
,
Hel
hath
enlarged
her
soule
.
Again
,
they
set
open
their
mouth
like
hel
.
And
because
the
latter
Sahath
,
is
deriued
and
fet
from
corruption
or
consumption
,
that
qualitie
is
to
bee
considered
,
as
Dauid
meant
to
note
the
same
.
Those
thinges
which
are
disputed
in
this
place
by
diuers
,
concerning
the
descending
of
Christe
into
hell
,
are
in
my
iudgement
superfluous
:
because
they
are
farre
from
the
intent
and
purpose
of
the
Prophet
.
For
the
word
anima
or
soule
,
doth
not
so
much
signifie
the
spirite
being
of
an
immortal
essence
,
as
the
life
it self
.
For
when
a
man
is
dead
,
and
lieth
in
the
graue
,
the
graue
is
said
to
rule
ouer
his
life
.
Whereas
the
Grecians
translate
it
holie
,
it
is
in
Hebrew
Chassith
,
which
doth
properly
signifie
meek
,
or
,
gentle
,
but
Luke
did
not
much
regard
this
,
because
it
doth
not
much
appertaine
vnto
the
present
purpose
.
Furthermore
gentlenesse
and
meeknes
is
so
often
commended
in
the
faithfull
,
because
it
behoueth
them
to
imitate
and
resemble
the
nature
of
their
Father
.
28
Thou
hast
made
knowen
.
He
meaneth
that
he
was
restored
from
death
to
life
by
the
grace
of
God
.
For
in
that
hee
was
as
it
were
a
man
raised
from
death
to
life
,
he
was
filled
with
gladnesse
,
with
the
countenaunce
of
God
agreeth
with
that
:
Shew
vs
thy
face
,
and
we
shal
be
safe
.
And
againe
,
The
light
of
thy
countenaunce
is
shewed
vpon
vs
:
thou
hast
put
gladnesse
in
my
heart
.
For
it
is
only
the
pleasantnes
of
Gods
countenance
,
which
doth
not
only
make
vs
glad
,
but
also
quicken
vs
:
againe
,
when
the
same
is
turned
away
or
troubled
,
wee
must
needes
faint
.
30
Therfore
seeing
he
was
a
prophet
.
He
sheweth
by
two
reasons
that
it
is
no
maruell
,
if
Dauid
doe
speak
of
things
that
should
come
to
passe
long
after
his
time
:
the
former
is
,
because
hee
was
a
prophet
.
And
wee
knowe
that
things
to
come
,
&
such
as
are
remoued
far
from
the
knowledge
of
men
,
are
reuealed
vnto
the
Prophetes
.
Therefore
it
were
wickednesse
to
measure
their
speeches
according
to
the
common
manner
and
order
,
which
we
vse
in
measuring
the
speeches
of
other
men
,
forasmuch
as
they
goe
beyond
the
long
courses
of
yeeres
,
hauing
the
Spirite
for
their
directer
.
Whereuppon
they
are
also
called
Seers
:
because
beeing
placed
as
it
were
vpon
an
high
tower
,
they
see
those
things
which
by
reason
of
great
distaunce
are
hidden
from
other
men
.
Another
reason
is
,
because
Christ
was
promised
to
him
peculiarly
.
This
maxime
was
so
common
amongest
the
Iewes
,
that
they
had
euer
now
and
then
the
sonne
of
Dauid
in
their
mouth
,
so
often
as
there
was
any
mention
made
of
Christ
.
They
bee
no
such
arguments
I
confesse
,
as
doe
necessarilie
proue
,
that
this
prophesie
is
to
be
expounded
of
Christ
:
neither
was
that
Peter
his
intent
and
purpose
:
but
first
he
meant
to
preuent
the
contrarie
obiection
,
whence
Dauid
had
such
skill
to
foretell
a
thing
which
was
vnknowen
.
Therefore
he
saieth
,
That
hee
knewe
Christe
,
both
by
propheticall
reuelation
,
and
also
by
a
singular
promise
.
Furthermore
,
this
principle
was
of
greate
force
amongst
the
better
minded
sort
,
which
Paule
setteth
downe
,
Hee
had
sworne
with
an
oth
.
God
sware
,
not
only
to
the
ende
he
might
make
Dauid
beleue
his
promise
,
but
also
that
the
thing
promised
might
be
had
in
greater
estimation
.
And
to
this
end
in
my
iudgement
it
is
here
repeated
,
that
the
Iewes
may
think
with
themselues
,
of
what
great
weight
the
promise
was
,
which
God
did
make
so
notable
&
so
famous
.
The
same
admonition
is
profitable
for
vs
also
.
For
we
neede
not
to
doubt
of
this
,
but
that
the
Lorde
meant
to
set
foorth
the
excellencie
of
the
couenant
,
by
putting
in
a
solemne
othe
.
In
the
meane
season
this
is
also
a
fit
remedie
for
the
infirmitie
of
our
faith
,
that
the
sacred
name
of
God
is
set
foorth
vnto
vs
,
that
his
wordes
may
carrie
the
greater
credite
.
These
wordes
according
to
the
fleshe
,
do
declare
that
there
was
some
more
noble
thing
in
Christe
than
the
fleshe
.
Therefore
Christe
did
so
come
of
the
seed
of
Dauid
as
he
was
man
,
that
he
doth
neuerthelesse
retaine
his
diuinitie
:
and
so
the
distinction
betweene
the
two
natures
is
plainely
expressed
:
when
as
Christ
is
called
the
sonne
of
God
,
according
to
his
eternall
essence
,
in
like
sort
as
he
is
called
the
seed
of
Dauid
according
to
the
fleshe
.
32
This
Iesus
hath
God
raised
vp
:
whereof
we
all
are
witnesses
.
33
Hee
beeing
therefore
exalted
by
the
right
hand
of
God
,
and
hauing
receiued
the
promise
of
the
holy
Ghost
of
the
Father
,
he
hath
now
shed
foorth
that
which
ye
now
see
and
heare
.
34
For
Dauid
is
not
ascended
into
heauen
:
But
he
saith
,
The
Lord
said
vnto
my
Lord
,
Sit
at
my
right
hande
:
35
Vntill
I
make
thine
enemies
thy
footstoole
.
36
Therefore
let
all
the
house
of
Israel
know
for
a
suretie
,
that
God
hath
made
this
Iesus
Lorde
,
and
the
same
Christ
,
whom
yee
haue
crucified
.
32
This
Iesus
.
After
that
he
hath
proued
by
the
testimonie
of
Dauid
,
that
it
was
most
requisite
that
Christ
should
rise
again
,
he
saith
,
that
hee
and
the
rest
of
his
fellowes
were
suche
witnesses
,
as
sawe
him
with
their
eies
after
his
resurrection
.
For
this
texte
will
not
suffer
this
worde
raised
vp
to
be
drawne
vnto
any
other
sense
.
Whereupon
it
followeth
that
that
was
fulfilled
in
Iesus
of
Nazareth
,
which
Dauid
did
foreshew
concerning
Christ
.
After
that
he
intreateth
of
the
frute
or
effect
.
For
it
was
requisite
for
him
to
declare
that
first
,
that
Christ
is
aliue
.
Otherwise
it
had
been
an
absurd
and
incredible
thing
,
that
he
should
bee
the
authour
of
so
great
a
myracle
.
Notwithstanding
he
doth
therwithall
teach
vs
that
he
did
not
rise
for
his
own
sake
alone
,
but
that
he
might
make
the
whole
church
partaker
of
his
life
,
hauing
powred
out
the
Spirite
.
33
Hee
beeing
therefore
exalted
by
the
right
hande
of
God
.
The
righte
hande
is
taken
in
this
place
for
the
hande
or
power
,
in
like
sort
it
is
taken
euerie
where
in
the
scripture
.
For
this
is
his
drifte
,
to
declare
that
it
was
a
wonderfull
work
of
God
in
that
he
hath
exalted
his
Christ
(
whom
men
thought
to
be
quite
destroyed
by
death
)
vnto
so
great
glorie
.
The
promise
of
the
Spirit
,
for
the
Spirite
which
was
promised
.
For
he
had
oftentimes
before
promised
the
Spirite
to
his
Apostles
.
Therefore
Peter
doth
signifie
,
that
Christe
had
obteined
power
of
God
the
Father
to
fulfill
the
same
.
And
he
maketh
mention
of
the
promise
in
plaine
wordes
,
to
the
ende
the
Iewes
may
knowe
that
this
came
not
to
passe
sodainlye
,
but
that
the
wordes
of
the
prophet
were
nowe
verified
,
which
went
long
time
before
the
thing
it selfe
.
Furthermore
,
whereas
it
is
saide
,
That
he
obteined
it
of
the
father
,
it
is
to
be
applyed
to
the
person
of
the
Mediatour
.
For
both
these
are
trulie
saide
,
That
Christ
sent
the
Spirite
from
him selfe
,
and
from
the
Father
.
He
sent
him
from
himselfe
;
because
hee
is
eternall
God
:
From
the
Father
;
because
in
as
much
as
hee
is
man
,
hee
receiueth
that
of
the
Father
which
he
giueth
vs
.
And
Peter
speaketh
wisely
according
to
the
capacitie
of
the
ignorant
,
least
any
man
shuld
moue
a
question
out
of
season
concerning
the
power
of
Christ
.
And
surely
forasmuche
as
it
is
the
office
of
Christ
to
direct
vs
vnto
his
Father
,
this
is
a
most
apt
forme
of
speaking
for
the
vse
of
godlinesse
,
that
Christe
being
placed
as
it
were
in
the
middest
betweene
God
and
vs
,
doth
deliuer
vnto
vs
with
his
owne
hande
,
those
giftes
which
he
hath
receiued
at
the
handes
of
his
Father
.
Furthermore
,
we
must
note
this
order
that
hee
sayeth
,
that
the
Spirite
was
sent
by
Christe
after
that
he
was
exalted
.
This
agreeth
with
those
sentences
:
The
Spirite
was
not
yet
giuen
,
because
Christe
was
not
yet
glorified
.
And
againe
,
Vnlesse
I
goe
hence
,
the
Spirite
will
not
come
.
poured
out
,
as
we
saw
a
little
before
.
For
by
this
meanes
the
force
and
frute
of
Christe
his
death
and
resurrection
is
sealed
:
and
wee
doe
also
thereby
knowe
that
wee
haue
lost
nothing
by
Christe
his
departing
out
of
the
worlde
:
because
though
hee
bee
absent
in
bodie
,
yet
is
hee
present
with
vs
after
a
better
sort
,
to
wit
,
by
the
grace
of
his
holie
Spirite
.
34
For
doubtlesse
Dauid
.
Although
they
might
easily
gather
by
the
very
effect
which
they
sawe
with
their
eyes
,
that
the
principalitie
was
graunted
and
giuen
to
Christe
,
yet
to
the
ende
his
glory
may
carrie
the
greater
credite
,
hee
prooueth
by
Dauid
his
testimonie
,
that
it
was
so
appointed
in
times
past
by
God
,
that
Christ
should
be
lifted
vppe
vnto
the
highest
degree
of
honour
.
For
these
wordes
to
sit
at
the
right
hand
of
God
,
import
as
much
as
to
beare
the
chiefe
rule
,
as
we
shall
afterwarde
more
at
large
declare
.
Yet
before
he
reciteth
the
prophesie
,
he
saieth
,
That
it
agreeth
onely
to
Christ
.
Therefore
to
the
ende
the
sense
may
bee
more
manifest
,
the
sentence
must
thus
runne
.
Dauid
pronounceth
that
it
was
decreed
by
God
that
a
king
shoulde
sit
at
his
right
hand
.
But
this
doeth
not
appertaine
vnto
Dauid
,
who
was
neuer
extolled
vnto
so
great
dignitie
.
Therefore
he
speaketh
this
of
Christe
.
Furthermore
that
ought
to
haue
seemed
no
strange
thing
vnto
the
Iewes
,
which
was
foretold
by
the
Oracle
of
the
holie
Ghost
.
Hereby
it
appeareth
in
what
sense
Peter
denieth
,
that
Dauid
ascended
into
heauen
.
He
intreateth
not
in
this
place
of
the
soule
of
Dauid
,
whether
it
were
receiued
into
blessed
rest
,
and
the
heauenlie
dwelling
or
no
:
but
the
ascending
into
heauen
comprehendeth
vnder
it
those
thinges
which
Paule
teacheth
in
the
Epistle
to
the
Ephesians
,
the
fourth
Chapter
,
where
he
placeth
Christe
aboue
all
heauens
,
that
he
may
fulfill
al
things
.
Wherfore
the
disputation
concerning
the
estate
of
the
dead
is
altogether
superfluous
in
this
place
.
For
Peter
goeth
about
to
proue
no
other
thing
but
this
,
that
the
prophesie
concerning
the
sitting
at
the
right
hand
of
God
,
was
not
fulfilled
in
Dauid
,
and
that
therefore
the
truth
thereof
must
bee
sought
elswhere
.
And
for
as
muche
as
it
can
bee
founde
no
where
els
saue
onely
in
Iesus
Christe
:
it
resteth
that
the
Iewes
doe
knowe
that
that
is
shewed
to
them
in
Christ
,
which
was
foretold
them
so
long
before
.
That
is
true
indeed
,
that
Dauid
reigned
,
God
being
the
authour
hereof
,
and
in
some
respect
hee
was
Gods
vicegerent
:
yet
not
so
that
he
might
be
aboue
all
creatures
.
Wherfore
this
sitting
agreeth
to
none
,
vnlesse
hee
excell
and
be
aboue
all
the
whole
world
.
The
Lorde
said
vnto
my
Lorde
.
This
is
the
most
lawfull
manner
of
ruling
,
Moreouer
,
when
Dauid
dyed
,
hee
left
manie
enemies
aliue
here
and
there
.
He
got
many
notable
victories
:
but
he
was
farre
from
subduing
al
his
enemies
.
Hee
made
manie
of
those
people
which
were
round
about
him
tributaries
to
him
:
some
did
he
put
to
flight
,
&
destroyed
:
but
what
is
all
this
vnto
all
?
Finally
,
wee
may
prooue
by
the
whole
text
of
the
Psalm
,
that
there
can
nothing
els
be
vnderstood
saue
only
the
kingdome
of
Christ
.
That
I
may
passe
ouer
other
things
,
that
which
is
here
spoken
touching
the
eternall
Priesthood
,
is
too
farre
disagreeing
from
Dauid
his
person
.
I
know
what
the
Iewes
doe
prattle
:
that
kinges
sonnes
are
called
elswher
Cohenim
.
But
he
intreateth
here
of
the
priesthood
,
as
it
is
ascribed
by
Moses
to
the
king
Melchisedech
.
And
there
is
established
by
a
solemne
othe
,
a
certaine
newe
kinde
of
priesthood
.
And
therefore
we
must
not
heere
imagine
anie
common
or
ordinarie
thing
.
But
it
had
been
wickednesse
for
Dauid
to
thrust
himself
into
any
part
of
the
Priest
his
office
.
How
should
he
then
be
called
Cohen
greater
than
Aaron
,
and
consecrated
of
God
for
euer
?
But
because
I
doe
not
intend
at
this
present
to
expounde
the
whole
Psalme
,
let
this
reason
suffice
which
Peter
bringeth
,
That
he
is
made
Lord
of
heauen
&
earth
,
which
sitteth
at
the
right
hand
of
God
.
As
touching
the
second
member
of
the
verse
,
reade
those
things
which
I
haue
noted
vpon
the
fifteenth
Chapter
of
the
former
Epistle
to
the
Corinthians
,
36
Therefore
let
all
the
house
of
Israel
know
.
The
house
of
Israel
did
confesse
that
that
Christ
should
come
which
was
promised
:
yet
did
they
not
know
who
it
was
.
Therfore
Peter
concludeth
,
that
Iesus
whom
they
had
so
spitefully
handled
,
yea
whose
name
they
did
so
greatly
detest
,
is
hee
whom
they
ought
to
acknowledge
to
be
their
Lord
,
&
whom
they
ought
to
reuerence
.
For
(
saith
he
)
God
hath
made
him
Lorde
&
Christ
:
that
is
,
you
must
look
for
none
other
,
than
him
whom
God
hath
made
&
giuen
.
Furthermore
,
he
saith
,
That
he
was
made
,
because
God
the
Father
gaue
him
this
honor
.
He
ioyneth
the
title
Lord
with
the
word
Christ
,
because
it
was
a
common
thing
among
the
Iewes
,
that
the
Redeemer
should
be
annointed
vpon
this
condition
,
that
he
might
be
the
head
of
the
church
,
and
that
the
chiefest
power
ouer
all
thinges
might
be
giuen
him
.
Hee
speaketh
vnto
the
whole
house
of
Israel
:
as
if
he
should
say
,
whosoeuer
will
be
reckoned
among
the
sonnes
of
Iacob
,
and
doe
also
looke
for
the
promise
,
let
them
knowe
for
a
suretie
,
that
this
is
he
and
none
other
.
He
vseth
the
worde
house
,
because
God
had
separated
that
name
and
familie
from
all
other
people
.
And
he
saith
,
asphalos
,
or
for
a
suretie
,
not
only
that
they
may
repose
their
sure
confidence
and
trust
in
Christe
but
that
he
may
take
away
all
occasion
of
doubting
from
those
which
doe
oftentimes
willingly
doubt
euen
of
matters
which
are
certaine
&
sure
.
In
the
end
of
his
oration
he
vpbraideth
vnto
them
again
,
that
they
did
crucifie
him
,
that
being
touched
with
greater
griefe
of
conscience
,
they
may
desire
remedie
.
And
nowe
forasmuche
as
they
knowe
that
Iesus
is
the
annointed
of
the
Lorde
,
the
gouernour
of
the
church
,
and
the
giuer
of
the
holy
ghost
,
the
accusation
hath
so
much
the
more
force
.
For
the
putting
of
him
to
death
was
not
onely
full
of
crueltie
and
wickednesse
,
but
also
a
testimonie
of
outragious
disloyaltie
against
God
,
of
sacrilege
and
vnthankefulnesse
,
and
finally
,
of
Apostacie
.
But
it
was
requisite
that
they
shoulde
bee
so
wounded
,
least
they
should
haue
been
slow
to
seeke
for
medicine
.
And
yet
notwithstanding
they
did
not
crucifie
him
with
their
owne
handes
:
but
this
is
more
then
sufficient
to
make
them
guilty
,
in
that
they
desired
to
haue
him
put
to
death
.
And
we
also
are
accused
by
this
same
voice
,
if
we
crucifie
him
in
our selues
,
37
And
when
they
heard
these
things
,
they
were
pricked
in
heart
,
and
said
vnto
Peter
,
and
to
the
other
Apostles
:
Men
and
brethren
,
what
shall
we
doe
?
38
Peter
saide
vnto
them
,
Repent
,
and
bee
baptized
euerie
one
of
you
in
the
name
of
Iesus
Christe
,
for
the
remission
of
sinnes
,
and
yee
shall
receiue
the
gift
of
the
holy
Spirite
.
39
For
the
promise
appertaineth
vnto
you
,
and
vnto
your
children
,
and
vnto
all
which
are
farre
off
:
whomsoeuer
the
Lorde
our
God
shall
call
.
37
They
were
pricked
in
heart
.
Luke
doeth
now
declare
the
frute
of
the
sermon
,
to
the
ende
we
may
know
that
the
power
of
the
holie
ghost
was
not
only
shewed
foorth
in
the
diuersitie
of
tongues
,
but
also
in
their
hearts
which
heard
.
And
he
noteth
a
double
frute
:
first
that
they
were
touched
with
the
feeling
of
sorrowe
,
and
secondly
that
they
were
obedient
to
Peter
his
counsell
.
This
is
the
beginning
of
Repentance
,
this
is
the
entrance
vnto
godlines
,
to
be
sory
for
our
sinnes
,
and
to
be
wounded
with
the
feeling
of
our
miseries
.
For
so
long
as
men
are
carelesse
,
they
can
not
take
such
heed
vnto
doctrine
as
they
ought
.
And
for
this
cause
the
word
of
God
is
compared
to
a
sword
:
38
Peter
said
.
Hereby
we
see
that
those
do
neuer
go
away
empty
,
which
ask
at
the
mouth
of
the
Lord
,
&
do
offer
themselues
vnto
him
to
be
ruled
and
taught
:
Repent
.
There
is
greater
force
in
the
Greeke
word
:
for
it
doth
signifie
the
conuersion
of
the
mind
,
that
the
whole
man
may
be
renued
,
&
made
another
man
.
Which
thing
must
be
diligently
noted
,
bicause
this
doctrine
was
miserablie
corrupted
in
the
time
of
Poperie
:
for
they
translated
the
name
of
repentance
almost
vnto
certain
externall
rites
.
They
babble
somwhat
in
deed
about
the
feigned
contrition
of
the
heart
,
but
they
touche
that
part
very
sleightly
,
&
they
stand
principallie
vpon
the
externall
exercises
of
the
body
,
which
were
little
worth
:
Yea
though
ther
were
in
them
no
corruption
.
But
they
vrge
nothing
els
in
a
manner
but
feigned
trifles
,
wherwith
men
are
wearied
in
vain
.
Wherfore
let
vs
know
that
this
is
the
true
Repentance
,
when
a
man
is
renued
in
the
spirit
of
his
mind
,
as
Paul
teacheth
,
Rom.
12.
Neither
need
wee
to
doubt
of
this
,
Be
baptised
euery
one
of
you
.
Although
in
the
text
&
order
of
the
words
,
Baptisme
doth
here
go
before
remission
of
sinnes
:
yet
doth
it
folow
it
in
order
:
because
it
is
nothing
els
but
a
sealing
of
those
good
things
which
we
haue
by
Christ
,
that
they
may
be
established
in
our
consciences
.
Therfore
after
that
Peter
had
intreated
of
Repentance
,
he
calleth
the
Iewes
vnto
the
hope
of
grace
&
saluation
.
And
therefore
Luke
well
afterwarde
in
Paul
his
sermon
,
ioyneth
faith
and
repentance
together
in
the
same
sense
,
wherein
he
putteth
forgiuenesse
of
sinnes
in
this
place
.
And
that
for
good
considerations
.
For
the
hope
of
saluation
consisteth
in
the
free
imputation
of
rightuousnes
.
And
we
are
counted
iust
,
freely
before
God
,
when
he
forgiueth
vs
our
sins
.
And
as
I
said
before
,
that
the
doctrin
of
repentance
hath
a
daily
vse
in
the
church
,
so
must
we
think
of
the
forgiuenes
of
sins
,
that
the
same
is
continually
offred
vnto
vs
.
And
surely
it
is
no
lesse
necessary
for
vs
during
the
whole
course
of
our
life
,
then
at
our
first
entrance
into
the
church
.
So
that
it
should
profit
vs
nothing
,
to
be
once
receiued
into
fauour
by
God
,
vnlesse
this
ambassage
should
haue
a
continual
course
.
In
the
name
of
Christ
.
Although
Baptisme
bee
no
vaine
figure
,
but
a
true
and
effectuall
testimonie
:
notwithstanding
least
any
man
attribute
that
vnto
the
element
of
water
which
is
there
offered
,
the
name
of
Christ
is
plainly
expressed
,
to
the
end
we
may
know
that
it
shal
be
a
profitable
signe
for
vs
then
,
if
we
seeke
the
force
and
effect
therof
in
Christ
:
and
know
that
we
are
therefore
washed
in
baptisme
,
because
the
bloode
of
Christ
is
our
washing
.
And
we
doe
also
hereby
gather
,
that
Christ
is
the
marke
and
end
whereunto
baptisme
directeth
vs
.
Wherefore
euery
one
profiteth
so
much
in
baptisme
,
as
he
learneth
to
looke
vnto
Christ
.
But
heere
ariseth
a
question
:
Whether
it
were
lawfull
for
Peter
to
change
the
forme
prescribed
by
Christ
?
The
Papists
do
thinke
,
at
least
feigne
so
,
and
thence
do
they
take
a
colour
of
libertie
,
to
chaunge
or
abrogate
the
institutions
of
Christ
.
They
confesse
that
nothing
ought
to
be
chaunged
,
as
touching
the
substance
:
but
they
will
haue
the
Church
to
haue
libertie
to
chaunge
whatsoeuer
it
will
in
the
forme
.
But
this
argument
may
easily
be
answered
.
For
we
must
first
know
that
Christ
did
not
indite
and
rehearse
vnto
his
Apostles
magicall
words
for
inchaunting
,
as
the
Papists
do
dreame
:
but
he
did
in
fewe
wordes
comprehend
the
summe
of
the
mysterie
.
Againe
,
I
denie
that
Peter
doth
speak
in
this
place
of
the
forme
of
baptisme
:
but
hee
doeth
simplie
declare
that
the
whole
strength
of
Baptisme
is
contained
in
Christ
.
Although
Christ
can
not
be
laid
hold
on
by
faith
without
the
Father
,
by
whom
hee
was
giuen
vs
,
and
the
Spirit
,
by
the
which
he
reneweth
and
sanctifieth
vs
.
The
answere
consisteth
wholly
in
this
,
that
hee
intreateth
not
in
this
place
of
the
certaine
forme
of
baptising
,
but
the
faithfull
are
called
backe
vnto
Christ
,
in
whom
alone
we
haue
whatsoeuer
baptisme
doth
prefigure
vnto
vs
.
For
we
are
both
made
cleane
by
his
blood
,
and
also
we
enter
into
a
new
life
by
the
benefite
of
his
death
and
resurrection
.
Yee
shall
receiue
the
gift
of
the
Spirit
.
Because
they
were
touched
with
wondering
,
when
they
saw
the
Apostles
sodainly
beginne
to
speake
with
strange
tongues
:
Peter
saith
that
they
shal
be
partakers
of
the
same
gift
,
if
they
will
passe
ouer
vnto
Christ
:
Remission
of
sinnes
,
and
newnesse
of
life
were
the
principall
things
:
and
this
was
as
it
were
an
addition
,
that
Christ
should
shew
forth
vnto
them
his
power
by
some
visible
gift
.
Neither
ought
this
place
to
bee
vnderstoode
of
the
grace
of
sanctification
which
is
giuen
generally
to
all
the
Godlie
.
Therfore
he
promiseth
them
the
gift
of
the
Spirite
,
whereof
they
sawe
a
paterne
in
the
diuersitie
of
tongues
.
Therefore
this
doth
not
properly
appertaine
vnto
vs
.
For
because
Christ
meant
to
set
foorth
the
beginning
of
his
kingdome
with
those
miracles
,
they
lasted
but
for
a
time
:
yet
because
the
visible
graces
which
the
Lord
did
distribute
to
his
,
did
shewe
as
it
were
in
a
glasse
that
Christ
was
the
giuer
of
the
Spirite
,
therefore
that
which
Peter
saieth
,
doeth
in
some
respect
appertaine
vnto
all
the
whole
Church
:
yee
shall
receiue
the
gift
of
the
Spirit
.
For
although
wee
doe
not
receiue
it
,
that
we
may
speak
with
tongues
:
39
For
the
promise
apperteineth
vnto
you
.
It
was
requisite
that
this
shoulde
be
expressely
added
,
that
the
Iewes
might
certainly
thinke
and
perswade
themselues
,
that
the
grace
of
Christ
did
belong
as
wel
to
them
as
to
the
Apostles
.
And
Peter
prooueth
it
thus
,
because
the
promise
of
God
was
made
vnto
them
.
For
we
must
alwayes
looke
vnto
this
:
because
we
cannot
otherwise
know
the
wil
of
God
,
saue
onely
by
his
word
.
But
it
is
not
sufficient
to
haue
the
generall
worde
,
vnlesse
wee
knowe
that
the
same
is
appointed
for
vs
.
Therefore
Peter
saith
,
that
those
benefites
which
they
see
in
him
and
his
fellowes
in
office
,
were
in
times
past
promised
to
the
Iewes
:
because
this
is
required
necessarilie
for
the
certaintie
of
faith
,
that
euery
one
be
fully
perswaded
of
this
,
that
hee
is
comprehended
in
the
number
of
those
vnto
whom
God
speaketh
.
Finally
,
this
is
the
rule
of
a
true
faith
,
when
I
am
thus
perswaded
,
that
saluation
is
mine
,
because
that
promise
appertaineth
vnto
me
,
which
offereth
the
same
.
And
hereby
we
haue
also
a
greater
confirmation
,
when
as
the
promise
is
extended
vnto
those
,
who
were
before
a
farre
off
.
For
God
had
made
the
couenant
with
the
Iewes
.
If
the
force
and
fruite
thereof
come
also
vnto
the
Gentiles
,
there
is
no
cause
why
the
Iewes
shoulde
doubt
of
themselues
,
but
that
they
shall
finde
the
promise
of
God
firme
and
stable
.
And
to
those
which
are
a
farre
of
.
The
Gentiles
are
named
in
the
last
place
,
which
were
before
straungers
.
For
those
which
referre
it
vnto
those
Iewes
,
which
were
exiled
a
farre
off
and
driuen
into
far
countries
,
they
are
greatly
disceiued
.
For
hee
speaketh
not
in
this
place
of
the
distance
of
place
:
but
hee
noteth
a
difference
betweene
the
Iewes
and
the
Gentiles
,
that
they
were
first
ioyned
to
God
by
reason
of
the
couenant
,
and
so
consequently
became
of
his
familie
or
housholde
:
but
the
Gentiles
were
banished
from
his
kingdome
.
Paule
vseth
the
same
speech
in
the
seconde
Chapter
to
the
Ephesians
,
40
And
with
many
other
words
did
he
testifie
and
exhort
,
saying
:
Bee
yee
saued
from
this
froward
generation
.
41
Those
therefore
which
willingly
embraced
his
worde
,
were
baptized
:
and
there
were
added
that
day
,
about
three
thousand
soules
.
42
And
they
continued
in
the
Apostles
doctrine
,
and
in
fellowship
,
and
breaking
of
bread
,
and
prayers
.
40
And
with
many
.
Although
in
these
thinges
which
wee
haue
had
hitherto
,
Luke
did
not
recite
the
wordes
of
sainct
Peter
,
but
did
onelie
briefly
touch
the
chiefe
points
:
notwithstanding
he
telleth
vs
againe
in
this
place
,
that
Peter
did
not
vse
doctrine
onely
,
but
did
add
the
prickes
of
exhortations
.
And
he
expresseth
plainely
that
he
stoode
much
hereupon
.
Whereas
hee
saith
,
that
he
did
exhort
and
beseech
,
hee
noteth
therein
his
earnestnesse
.
For
it
was
not
so
easie
a
matter
for
them
by
and
by
to
take
their
leaue
of
those
errours
wherewith
they
were
of
late
infected
,
and
to
shake
off
the
gouernment
of
the
Priests
whereunto
they
were
accustomed
.
Therefore
it
stood
him
vppon
to
pull
them
violentlie
out
of
this
myre
.
The
summe
was
this
,
that
they
should
beware
of
that
froward
generation
.
For
they
could
not
be
Christs
vnlesse
they
would
depart
from
his
professed
enimies
.
The
Priests
and
Scribes
were
then
in
great
authoritie
,
and
for
as
much
as
they
did
couer
themselues
vnder
the
visure
of
the
Church
,
they
did
deceiue
the
simple
.
This
did
hinder
and
keepe
backe
a
great
manie
from
comming
to
Christ
.
Also
some
might
wauer
,
&
other
some
might
fall
away
from
the
right
faith
.
Therefore
Peter
plainely
declareth
that
they
are
a
froward
generation
,
howsoeuer
they
make
boast
of
the
title
of
the
Church
.
For
which
cause
hee
commaundeth
his
hearers
to
separate
themselues
from
them
,
least
they
intangle
themselues
in
their
wicked
and
pestiferous
fellowship
.
Whereas
he
saith
Be
yee
saued
,
hee
signifieth
vnto
them
that
they
shall
surelie
perish
,
if
they
couple
themselues
with
such
a
plague
.
And
surely
experience
doth
teach
vs
how
miserablie
those
men
are
tossed
to
and
fro
,
who
cannot
discerne
the
voice
of
their
pastour
from
the
voyce
of
other
men
:
and
againe
what
an
hinderance
softnesse
and
sluggisheesse
is
to
a
great
manie
,
whilest
they
desire
to
stande
in
a
doubt
.
Therefore
he
commandeth
them
to
depart
from
the
wicked
,
if
they
wil
be
saued
.
And
this
point
of
doctrine
is
not
to
bee
neglected
.
For
it
were
not
sufficient
to
haue
Christ
set
before
vs
,
vnles
we
were
also
taught
to
flie
those
things
which
do
lead
vs
away
from
him
.
And
it
is
the
dutie
of
a
good
shepheard
to
defend
his
sheepe
from
the
wolues
.
So
at
this
day
to
the
end
we
may
keepe
the
people
in
the
syncere
doctrine
of
the
Gospel
,
we
are
euer
nowe
and
then
enforced
to
shew
and
testifie
,
howe
much
papistrie
differeth
from
Christianitie
,
and
what
a
hurtfull
plague
it
is
to
bee
yoked
with
the
vnfaithfull
enimies
of
Christ
.
Neither
ought
Peter
to
be
accused
of
railing
,
because
he
calleth
the
reuerend
fathers
,
who
had
the
gouernment
of
the
Church
in
their
hands
at
that
day
,
a
froward
generation
.
For
those
daungers
which
may
drawe
the
soule
vnto
destruction
,
are
to
be
shewed
by
their
names
.
For
men
will
not
beware
of
poyson
,
vnlesse
they
know
that
it
is
poison
.
41
They
therefore
which
willingly
.
Luke
sheweth
more
plainely
howe
fruitfull
this
one
sermon
which
Peter
made
was
:
to
wit
,
that
it
gained
vnto
Christ
about
three
thousand
men
.
And
therewithall
he
declareth
the
nature
and
force
of
faith
,
when
he
saith
,
that
with
a
prompt
and
redie
minde
they
embraced
his
word
.
Therefore
faith
must
beginne
with
this
readinesse
,
and
willing
desire
to
obey
.
But
because
manie
doe
shew
themselues
at
the
first
verie
willing
,
who
afterward
haue
in
themselues
no
constancie
or
continuance
:
least
wee
should
thinke
that
it
was
some
sodaine
pange
which
by
and
by
fell
away
,
Luke
doth
also
afterward
commend
their
constancie
,
who
(
as
he
said
)
did
willingly
embrace
this
word
of
the
Apostles
,
shewing
that
they
were
ioyned
vnto
the
disciples
,
or
that
they
were
engrafted
into
the
same
bodie
,
and
that
they
continued
in
their
doctrine
.
Therefore
we
must
neither
be
slow
to
obey
,
ne
yet
swift
to
leape
backe
:
but
we
must
sticke
fast
and
stand
stoutly
to
that
doctrine
which
we
did
forthwith
without
any
tariance
embrace
.
Furthermore
this
example
ought
to
make
vs
not
a
little
ashamed
.
For
whereas
there
was
a
great
multitude
conuerted
vnto
Christ
with
one
sermon
,
an
hundred
sermons
can
scarce
moue
a
few
of
vs
:
and
whereas
Luke
saith
that
they
continued
,
there
is
scarce
one
amongst
ten
that
doth
shew
euen
a
meane
desire
to
profite
and
goe
forward
,
yea
rather
the
more
part
doth
soone
loath
our
doctrine
.
Woe
bee
therefore
to
the
sluggishnesse
and
lightnes
of
the
world
.
In
their
doctrine
.
Luke
doth
not
onely
commend
in
them
the
constancie
of
faith
or
of
godlinesse
:
but
he
saieth
also
that
they
did
constantly
giue
themselues
to
those
exercises
,
which
serue
to
the
confirmation
of
faith
:
to
wit
,
that
they
studied
continually
to
profite
,
by
hearing
the
Apostles
:
that
they
gaue
themselues
much
to
prayer
:
that
they
did
vse
fellowship
and
breaking
of
breade
verie
much
:
as
touching
praier
and
doctrine
,
the
sense
is
plaine
.
Communication
or
fellowship
,
and
breaking
of
bread
may
be
taken
diuersly
.
Some
thinke
that
breaking
of
breade
doth
signifie
the
Lords
supper
:
othersome
do
thinke
that
it
signifieth
almes
:
othersome
that
the
faithfull
did
banquet
togither
among
themselues
.
Some
do
thinke
that
coinonia
doeth
signifie
the
celebrating
of
the
holie
supper
:
but
I
do
rather
agree
to
those
others
,
who
thinke
that
the
same
is
meant
by
the
breaking
of
bread
.
For
Coinonia
vnlesse
it
haue
somwhat
added
vnto
it
,
is
neuer
found
in
this
sense
.
Therefore
I
do
rather
referre
it
vnto
mutuall
societie
and
fellowship
,
vnto
almes
,
and
vnto
other
duties
of
brotherly
fellowship
.
And
my
reason
why
I
woulde
rather
haue
breaking
of
bread
to
be
vnderstood
of
the
Lords
supper
in
this
place
,
is
this
,
because
Luke
doth
reckon
vp
those
thinges
wherein
the
publike
estate
of
the
Church
is
contained
.
Yea
,
he
expresseth
in
this
place
fower
marks
whereby
the
true
and
natural
face
of
the
Church
may
be
iudged
.
Do
we
then
seeke
the
true
Church
of
Christ
?
The
image
thereof
is
liuely
depainted
and
set
forth
vnto
vs
in
this
place
.
And
he
beginneth
with
doctrine
which
is
as
it
were
the
soule
of
the
Church
.
Neither
doeth
hee
name
all
manner
of
doctrine
,
but
the
doctrine
of
the
Apostles
,
that
is
,
that
which
the
sonne
of
God
had
deliuered
by
their
hands
.
Therefore
wheresoeuer
the
pure
voice
of
the
Gospell
doth
sound
,
where
men
continue
in
the
profession
thereof
,
where
they
exercise
themselues
in
hearing
the
same
ordinarily
,
that
they
may
profite
:
without
all
doubt
there
is
the
Church
.
Hereby
we
may
easily
gather
how
friuolous
the
boasting
of
the
Papists
is
,
whiles
that
they
carelesly
thunder
out
with
full
mouth
the
name
of
the
Church
:
whereas
notwithstanding
they
haue
most
filthily
corrupted
the
doctrine
of
the
Apostles
.
For
if
it
be
duly
examined
,
we
shall
finde
no
sound
part
at
all
:
and
in
most
points
they
do
as
much
dissent
from
the
same
,
and
haue
as
little
agreement
therewith
,
as
light
with
darkenesse
.
The
rule
of
worshipping
God
,
which
ought
to
bee
fet
out
of
the
pure
worde
of
God
alone
,
is
onely
made
and
patcht
togither
amongst
the
papists
,
of
the
superstitious
inuentions
of
men
.
They
haue
translated
vnto
the
merites
of
workes
,
the
hope
of
saluation
which
ought
to
haue
rested
in
Christ
alone
.
The
inuocation
of
God
is
altogither
polluted
with
innumerable
profane
dotinges
of
men
.
Finallie
,
whatsoeuer
is
heard
amongst
them
,
it
is
either
a
deforming
of
the
Apostles
doctrine
,
or
else
a
cleere
ouerthrowing
and
destroying
of
the
same
.
Therefore
we
may
as
easily
refute
the
foolish
arrogancie
of
the
papists
,
as
they
can
cloake
their
dealings
with
the
title
of
the
Church
.
For
this
shall
bee
the
state
:
whether
they
haue
retained
the
puritie
of
doctrine
,
from
which
they
are
as
farre
as
Hell
is
from
Heauen
.
But
they
are
wise
ynough
in
that
point
,
because
they
will
haue
no
controuersie
moued
about
doctrine
.
But
wee
as
I
haue
said
,
may
freely
contemne
that
vaine
visure
:
forasmuch
as
the
Spirit
of
God
doth
pronounce
,
that
the
Church
is
principallie
to
bee
esteemed
and
discerned
by
this
marke
,
if
the
simplicitie
or
puritie
of
the
doctrine
deliuered
by
the
Apostles
doe
florish
and
be
of
force
in
the
same
.
In
fellowship
.
This
member
and
the
last
doe
flowe
from
the
first
,
as
fruites
or
effectes
.
For
doctrine
is
the
bonde
of
brotherlie
fellowship
amongst
vs
,
and
doth
also
set
open
vnto
vs
the
gate
,
vnto
God
,
that
wee
may
call
vppon
him
.
And
the
supper
is
added
vnto
doctrine
in
steede
of
a
confirmation
.
Wherefore
Luke
doeth
not
in
vaine
recken
vp
these
fowre
thinges
,
when
as
hee
will
describe
vnto
vs
the
well
ordered
state
of
the
Church
.
And
wee
must
endeuour
to
keepe
and
obserue
this
order
,
if
we
will
bee
truely
iudged
to
bee
the
Church
,
before
God
and
the
Angels
,
and
not
onely
to
make
boast
of
the
name
thereof
amongst
men
.
It
is
certaine
that
he
speaketh
of
publike
praier
.
And
for
this
cause
it
is
not
sufficient
for
men
to
make
their
praies
at
home
by
themselues
,
vnlesse
they
meete
altogither
to
pray
:
wherein
consisteth
also
the
profession
of
faith
.
43
And
there
came
feare
vppon
euery
soule
,
and
manie
wonders
and
signes
were
wrought
by
the
Apostles
.
44
And
all
those
which
beleeued
,
were
ioyned
togither
,
and
had
all
things
common
.
45
And
they
sold
their
possessions
and
substance
,
and
did
part
them
to
all
men
,
as
euery
man
had
neede
.
43
And
there
came
.
Hee
signifieth
vnto
vs
that
the
shewe
and
sight
of
the
church
was
such
,
that
it
made
others
afraid
,
which
did
not
consent
vnto
doctrine
.
And
that
was
done
for
the
preseruing
and
furthering
of
the
Church
.
When
there
ariseth
any
sect
,
all
men
set
themselues
stoutly
against
the
same
:
and
as
noueltie
is
odious
,
the
Iewes
woulde
neuer
haue
suffered
the
Church
of
Christ
to
stande
one
minuite
of
an
houre
,
vnlesse
the
Lorde
had
restreined
them
with
feare
as
with
a
bridle
.
Furthermore
Luke
noteth
the
manner
of
feare
,
that
it
was
no
such
feare
as
bringeth
men
vnto
the
obedience
of
Christ
,
but
such
as
causeth
men
to
stande
in
a
doubt
,
and
so
consequently
doth
as
it
were
so
binde
them
hande
and
foote
,
that
they
dare
not
hinder
the
Lordes
worke
.
Like
as
there
be
some
at
this
day
,
who
will
willingly
be
ignorant
of
the
Gospel
:
or
at
least
are
so
holden
with
the
cares
of
this
worlde
,
that
they
cannot
throughly
ioyne
themselues
vnto
Christ
:
and
yet
they
are
not
so
harde
hearted
,
but
that
they
confesse
that
the
trueth
is
on
our
side
:
and
therefore
the
rest
is
as
it
were
in
the
midde
way
,
neither
doe
they
fauour
the
crueltie
of
the
wicked
,
because
they
are
afraid
to
striue
against
God
.
And
whereas
hee
saith
,
Euery
soule
,
he
speaketh
thus
by
Synecdoche
.
For
it
is
certaine
that
many
did
contemne
the
hande
of
God
:
and
that
othersome
were
striken
with
no
great
feare
,
but
that
they
did
furiouslie
rage
togither
against
the
Church
.
But
Luke
his
meaning
was
this
,
that
there
appeared
such
power
of
God
in
the
Church
,
that
the
people
for
the
most
part
had
not
one
word
to
say
.
And
many
woonders
.
This
member
serueth
also
to
the
shewing
of
the
cause
.
For
the
miracles
serued
to
make
them
afraide
togither
with
other
workes
of
God
:
although
this
was
not
the
onely
reason
,
but
one
of
many
,
why
they
were
afraid
to
set
themselues
against
God
,
who
was
on
that
side
,
as
they
did
gather
by
the
myracles
:
whence
wee
gather
that
they
are
not
onely
profitable
for
this
,
to
bring
men
to
God
,
but
also
to
make
the
wicked
somewhat
more
gentle
,
and
that
they
may
tame
their
furiousnesse
.
Pharao
was
a
man
of
desperate
stubbernes
,
44
And
all
.
Whereas
I
haue
translated
it
ioyned
togither
,
it
is
worde
for
worde
in
saint
Luke
,
Into
the
same
,
or
into
one
,
which
may
be
expounded
of
the
place
:
as
if
hee
should
haue
saide
that
they
were
wont
to
dwell
togither
in
one
place
.
Notwithstanding
I
had
rather
vnderstande
it
of
their
consent
and
agreement
:
as
hee
will
say
in
the
fourth
Chapter
,
That
they
had
one
heart
.
But
this
place
hath
neede
of
a
sound
exposition
,
because
of
fantasticall
spirits
,
which
do
feigne
a
communalty
or
participation
togither
of
gods
,
whereby
all
policie
or
ciuile
gouernment
is
taken
away
:
as
in
this
age
the
Anabaptists
haue
raged
,
because
they
thought
there
was
no
Church
vnlesse
all
mens
goods
were
put
and
gathered
togither
,
as
it
were
in
one
heape
,
that
they
might
all
,
one
with
another
take
thereof
.
Wherefore
we
must
in
this
point
beware
of
two
extremes
.
For
many
vnder
colour
of
policie
,
doe
keepe
close
and
conceale
whatsoeuer
they
haue
,
they
defraude
the
poore
,
and
they
thinke
that
they
are
twise
righteous
,
so
they
take
away
no
other
mens
goods
.
Othersome
are
caried
into
the
contrary
errour
,
because
they
would
haue
all
things
confused
.
But
what
doth
Luke
?
Surely
he
noteth
another
order
,
when
hee
saieth
,
that
there
was
choise
made
in
the
distribution
.
If
any
man
obiect
,
that
no
man
had
any
thing
which
was
his
owne
,
seeing
all
things
were
common
,
we
may
easily
answeare
.
For
this
communitie
or
participation
togither
must
be
restreined
vnto
the
circumstance
which
insueth
immediatly
:
to
wit
,
that
the
poore
might
be
relieued
as
euery
man
had
neede
.
We
know
the
olde
prouerbe
,
All
things
are
common
amongst
friends
.
when
as
the
scholers
of
Pythagoras
saide
thus
,
they
did
not
denie
but
that
euery
man
might
gouerne
his
owne
house
priuatly
,
neither
did
they
intend
to
make
their
owne
wiues
common
.
So
that
this
hauing
of
thinges
common
,
whereof
Luke
speaketh
,
and
which
he
commendeth
,
doeth
not
take
away
household
gouernment
:
which
thing
shall
better
appeare
by
the
fourth
chap.
where
as
he
nameth
two
alone
which
sold
their
possessions
,
of
so
manie
thousands
.
Whence
we
gather
that
which
I
saide
euen
nowe
,
that
they
brought
forth
and
made
common
their
goods
in
no
other
respect
,
saue
onely
that
they
might
relieue
the
present
necessitie
.
And
the
impudencie
of
the
Monkes
was
ridiculous
,
who
did
professe
that
they
did
obserue
the
Apostles
rule
,
because
they
call
nothing
their
owne
:
and
yet
neuerthelesse
they
neither
sell
any
thing
,
neither
yet
doe
they
passe
for
anie
mans
pouertie
:
but
they
stuffe
their
idle
bellies
with
the
bloode
of
the
poore
,
neither
do
they
regard
any
other
thing
in
their
hauing
of
things
common
,
saue
onely
that
they
may
be
wel
filled
and
daintilie
,
although
all
the
whole
worlde
be
hungrie
.
Wherein
then
are
they
like
to
the
first
disciples
,
with
whom
they
will
be
thought
to
be
able
to
compare
?
46
And
continuing
daily
with
one
accorde
in
the
Temple
,
and
breaking
breade
from
house
to
house
,
they
did
eate
their
meate
with
gladnesse
,
and
singlenes
of
heart
,
47
Praising
God
,
and
hauing
fauour
with
all
the
people
.
And
the
Lorde
added
daily
vnto
the
congregation
,
those
which
should
be
saued
.
46
Continuing
in
the
Temple
.
We
must
note
that
they
did
frequent
the
Temple
for
this
cause
,
because
there
was
more
opportunitie
and
occasion
offered
there
to
further
the
Gospel
.
Neither
were
they
drawne
with
the
holinesse
of
the
place
,
seeing
they
knewe
that
the
shadowes
of
the
law
were
ceased
:
neither
meant
they
to
draw
others
by
their
example
to
haue
the
Temple
in
any
such
reuerence
:
but
because
there
was
there
great
concourse
of
people
,
who
hauing
laide
aside
their
priuate
cares
,
wherewith
they
had
beene
drawne
away
else
where
,
did
seeke
the
Lorde
:
they
were
continually
in
the
Temple
,
that
they
might
gaine
such
vnto
Christ
.
There
might
be
another
reason
which
might
induce
them
hereunto
,
that
they
might
haue
a
mutuall
conference
and
imparting
of
doctrine
amongst
themselues
:
which
they
could
not
haue
done
so
conueniently
in
a
priuate
house
,
especially
seeing
they
were
so
many
.
Breaking
bread
from
house
to
house
.
Luke
signifieth
vnto
vs
that
they
did
not
only
shew
some
token
of
true
godlines
,
publikely
,
but
that
the
course
&
tenor
of
their
priuate
life
was
al
one
in
that
respect
.
For
whereas
some
doe
thinke
that
in
this
place
,
by
breaking
of
breade
is
meant
the
holie
supper
,
it
seemeth
to
me
that
Luke
meant
no
such
thing
.
He
signifieth
therefore
vnto
vs
that
they
vsed
to
eate
togither
,
and
that
thriftily
.
For
those
which
make
sumptuous
banquets
,
do
not
eat
their
meat
togither
so
familiarly
.
Againe
Luke
addeth
,
In
singlenes
of
heart
.
Which
is
also
a
token
of
temperance
.
In
summe
,
his
meaning
is
to
declare
that
their
manner
of
liuing
,
was
brotherly
and
sober
.
Some
doe
ioyne
simplicitie
&
gladnesse
with
the
praise
of
God
:
and
both
texts
may
well
bee
allowed
.
But
because
there
can
be
no
singlenesse
of
heart
in
praising
God
,
vnlesse
the
same
be
also
in
all
parts
of
the
life
,
therefore
it
is
certaine
that
there
is
mention
made
thereof
in
this
sense
,
that
the
faithfull
did
alwayes
vse
the
same
in
al
places
.
And
we
must
also
note
the
circumstance
of
time
,
that
being
enuironed
and
beset
with
many
dangers
,
they
were
merie
&
ioyfull
.
The
knowledge
of
Gods
loue
toward
vs
,
and
the
hope
of
his
protection
do
bring
vs
this
goodnesse
with
them
,
that
we
praise
God
with
quiet
minds
,
whatsoeuer
the
worlde
doth
threaten
.
And
as
Luke
spake
a
little
before
of
the
publike
estate
of
the
Church
,
so
he
declareth
nowe
what
forme
and
manner
of
life
the
faithfull
did
vse
:
that
we
may
learne
by
their
example
a
thriftie
fellowship
in
our
manner
of
liuing
,
and
in
all
our
whole
life
to
embrace
singlenesse
,
to
enioy
the
spirituall
ioy
,
and
to
exercise
our selues
in
the
praises
of
God
.
Furthermore
,
the
singlenesse
of
heart
reacheth
farre
:
but
if
you
ioyne
it
in
this
place
with
breaking
of
breade
,
it
shall
signifie
as
much
as
syncere
loue
,
where
one
man
dealeth
plainely
with
an
other
,
neither
doeth
any
man
craftilie
hunt
after
his
owne
profite
.
Yet
had
I
rather
set
the
same
against
that
carefulnesse
,
wherewith
worldly
men
do
too
too
much
torment
themselues
.
For
when
as
wee
doe
not
cast
our
care
vppon
the
Lorde
,
this
rewarde
hangeth
ouer
our
heads
,
that
we
tremble
and
quake
euen
when
we
take
our
rest
.
47
Hauing
fauour
.
This
is
the
fruite
of
an
innocent
life
,
to
finde
fauour
euen
amongst
straungers
.
And
yet
wee
neede
not
to
doubt
of
this
,
but
that
they
were
hated
of
manie
.
But
although
hee
speake
generallie
of
the
people
,
yet
he
meaneth
that
part
alone
which
was
sound
,
neither
yet
infected
with
any
poison
of
hatred
.
Hee
signifieth
briefely
that
the
faithfull
did
so
behaue
themselues
,
that
the
people
did
full
well
like
of
them
for
their
innocencie
of
life
.
The
Lord
added
daily
.
He
sheweth
in
these
words
,
that
their
diligence
was
not
without
profite
.
They
studied
so
much
as
in
them
laie
,
to
gather
into
the
Lords
sheepefold
those
which
wandered
and
went
astray
.
He
saieth
that
their
labour
bestowed
heerein
,
was
not
lost
:
because
the
Lorde
did
encrease
his
Church
daily
.
And
surely
whereas
the
Church
is
rather
diminished
than
encreased
,
that
is
to
be
imputed
to
our
slothfulnesse
or
rather
frowardnes
.
And
although
they
did
all
of
them
stoutly
labour
to
encrease
the
kingdome
of
Christ
,
yet
Luke
ascribeth
this
honour
to
God
alone
,
that
he
brought
straungers
into
the
Church
.
And
surely
this
is
his
owne
proper
worke
.
For
the
ministers
doe
no
good
by
planting
or
watering
,
CHAP.
III.
1
[
”
](A17642-e16050-b)
”
or
almost
at
that
time
.
NOw
Peter
and
Iohn
went
vp
together
into
the
temple
,
about
the
ninth
hower
of
prayer
.
2
Furthermore
,
a
certaine
man
,
which
was
lame
from
his
mothers
wombe
was
caryed
:
whom
they
laide
daily
at
the
gate
of
the
Temple
,
which
is
called
Beautifull
,
that
he
might
aske
almes
of
those
which
entred
into
the
Temple
.
3
When
hee
sawe
Peter
and
Iohn
drawe
neere
to
the
Temple
,
hee
asked
an
almes
.
4
And
Peter
beholding
him
earnestly
with
Iohn
,
said
,
Looke
on
vs
.
5
And
hee
gaue
heede
vnto
them
,
thinking
that
he
should
receiue
somewhat
of
them
.
6
And
Peter
said
,
Siluer
and
gold
haue
I
none
:
but
such
as
I
haue
,
giue
I
thee
:
In
the
name
of
Iesus
Christ
of
Nazareth
,
a
rise
and
walke
.
7
And
when
he
had
taken
him
by
the
right
hand
,
he
lift
him
vp
,
and
immediatly
his
feete
and
ankle
bones
receiued
strength
:
8
And
leaping
vp
he
stoode
,
and
walked
,
and
entred
with
them
into
the
Temple
,
walking
and
leaping
and
praising
God
.
9
And
all
the
people
saw
him
walking
,
and
praising
God
.
10
And
they
knewe
him
,
that
it
was
he
which
was
wont
to
sit
for
the
almes
at
the
Bewtiful
gate
of
the
Temple
.
And
they
were
filled
with
wondering
,
and
were
astonied
at
that
thing
which
was
come
vnto
him
.
11
Moreouer
,
when
the
lame
man
which
was
healed
,
helde
Peter
and
Iohn
,
all
the
people
ranne
amazed
vnto
them
,
into
the
Porch
which
is
called
Solomons
.
1
We
saw
before
that
many
signes
were
shewed
by
the
hands
of
the
Apostles
:
nowe
Luke
reciteth
one
of
many
for
examples
sake
,
after
his
common
custome
:
namely
,
that
a
lame
man
,
which
was
lame
of
his
feete
from
his
mothers
wombe
,
was
perfectly
restored
to
his
limmes
.
And
he
doeth
diligently
gather
all
the
circumstances
which
serue
to
set
forth
the
myracle
.
If
it
had
ben
that
his
legges
had
bene
out
of
ioynt
,
or
if
it
had
beene
some
disease
comming
by
some
casualtie
,
it
might
haue
beene
the
more
easily
cured
.
But
the
default
of
nature
coulde
not
haue
beene
so
easilie
redressed
.
When
as
hee
saieth
that
hee
was
carried
,
we
gather
thereby
that
it
was
no
light
halting
,
but
that
this
man
did
lie
as
if
his
legges
had
beene
deade
.
Forasmuch
as
he
was
woont
daily
to
aske
almes
,
heereby
all
the
people
might
the
better
know
him
.
In
that
being
healed
,
he
walketh
in
the
Temple
at
the
time
of
praier
,
this
serued
to
spread
abroad
the
fame
of
the
miracle
.
Furthermore
this
doth
not
a
litle
set
forth
the
same
,
that
being
lift
vp
and
set
vpon
his
feete
,
he
leapeth
vp
therewithall
,
and
walketh
ioyfully
.
Went
vp
togither
.
Because
these
words
epi
to
auto
,
doth
no
more
signifie
place
than
time
,
this
latter
sense
seemeth
better
to
agree
with
the
text
of
Peter
,
yet
because
it
is
of
no
great
importance
,
I
leaue
it
indifferent
.
That
is
called
the
ninth
houre
of
prayer
,
when
as
the
day
began
to
drawe
towards
night
.
For
seeing
the
day
from
the
rising
of
the
sunne
vnto
the
going
downe
thereof
,
had
twelue
houres
,
as
I
haue
saide
else
where
,
all
that
time
was
deuided
into
foure
partes
.
So
that
by
the
ninth
,
is
meant
the
last
portion
of
the
day
:
as
the
first
houre
did
continue
vnto
the
third
,
the
third
vnto
the
sixt
,
the
sixt
vnto
the
ninth
.
Hence
may
we
gather
by
a
probable
coniecture
,
that
that
houre
was
appointed
for
the
euening
sacrifice
.
Furthermore
if
any
man
aske
,
whether
the
Apostles
went
vp
into
the
Temple
that
they
might
pray
according
to
the
rite
of
the
law
:
I
do
not
think
that
that
is
a
thing
so
likely
to
be
true
,
as
that
they
might
haue
better
oportunity
to
spread
abroad
the
Gospel
.
And
if
any
man
will
abuse
this
place
,
as
if
it
were
lawfull
for
vs
to
vse
and
take
vp
superstitious
worshippings
,
whilest
that
wee
are
conuersant
amongst
the
ignorant
and
weake
,
his
reason
shall
bee
friuolous
.
The
Lorde
appointed
that
the
Iewes
shoulde
offer
sacrifice
,
morning
and
euening
.
By
this
exercise
were
they
taught
,
3
He
asketh
an
almes
.
We
see
how
God
restored
this
lame
man
to
his
limbes
contrarie
to
his
expectation
.
Because
he
thought
that
his
disease
was
incurable
,
hee
was
onely
carefull
for
maintenance
.
That
is
giuen
him
which
he
durst
neuer
haue
asked
.
In
like
sort
God
doth
oftentimes
preuent
vs
,
neither
doth
he
stay
vntill
he
be
prouoked
.
And
hence
can
we
not
gather
any
occasion
of
slouthfulnesse
,
as
if
the
Lorde
did
therefore
meete
vs
of
his
owne
accorde
,
that
being
idle
and
slothfull
we
may
suffer
the
Lord
to
doe
good
vnto
vs
.
For
wee
are
commaunded
to
praie
,
and
therefore
let
vs
not
foreslowe
our
duetie
.
But
first
of
all
vnder
the
person
of
the
lame
man
,
wee
haue
set
before
vs
an
example
of
a
man
that
is
not
yet
illuminated
by
faith
,
that
hee
may
know
howe
to
pray
aright
.
Such
doeth
God
preuent
as
it
is
needefull
,
euen
of
his
owne
accorde
.
Therefore
when
as
he
restoreth
our
soules
not
onely
to
health
,
but
also
to
life
,
hee
himselfe
is
to
himselfe
the
cause
heereof
.
For
this
is
the
beginning
of
our
calling
,
that
hee
may
make
those
thinges
to
bee
which
are
not
:
4
Looke
vpon
vs
.
Peter
doth
not
thus
speake
,
before
he
be
certaine
of
the
purpose
and
intent
of
God
.
And
surely
in
these
words
he
commandeth
him
to
hope
for
some
singular
and
vnwoonted
benefite
:
yet
heere
may
a
question
be
mooued
,
Whether
they
had
power
to
worke
myracles
so
often
as
they
would
.
I
answere
that
they
were
ministers
of
Gods
power
in
such
sort
,
that
they
did
attempt
nothing
of
their
owne
will
or
proper
motion
,
but
the
Lorde
wrought
by
them
,
when
he
knewe
that
it
was
expedient
it
shoulde
be
so
.
Heereby
it
came
to
passe
that
they
healed
one
and
not
all
.
Therefore
as
in
other
things
they
had
the
Spirite
of
God
to
be
their
guide
and
directer
,
so
also
in
this
point
.
Therefore
before
such
time
as
Peter
commaundeth
the
lame
man
to
arise
,
hee
did
cast
and
fasten
his
eyes
vpon
him
.
This
stedfast
looking
vpon
him
,
was
not
without
some
peculiar
motion
of
the
Spirite
.
Hereby
it
commeth
to
passe
,
that
he
speaketh
so
surely
and
safely
without
al
feare
of
the
myracle
.
Furthermore
hee
meant
by
this
worde
to
prouoke
the
lame
man
to
receiue
the
grace
of
God
:
yet
doeth
hee
looke
for
nothing
but
for
an
almes
.
6
Siluer
and
gold
.
Peter
doeth
truely
excuse
himselfe
,
that
hee
doeth
want
that
helpe
which
the
lame
man
did
require
.
And
therefore
doeth
hee
declare
that
if
hee
were
able
to
relieue
his
pouertie
hee
woulde
willingly
doe
it
:
like
as
euery
man
ought
to
consider
with
himselfe
what
the
Lorde
hath
giuen
him
,
that
hee
may
therewith
helpe
his
neighbours
.
For
what
store
so
euer
God
giueth
to
euerie
man
,
hee
will
haue
the
same
to
bee
an
instrument
and
helpe
to
exercise
loue
.
Therefore
hee
saieth
that
hee
giueth
that
which
hee
hath
.
This
was
at
the
first
a
tricke
of
mockage
,
in
that
Peter
beginneth
to
speake
of
his
pouertie
,
after
that
he
had
brought
the
lame
man
into
a
rare
hope
,
as
if
he
meant
to
mocke
a
gaping
crowe
:
but
he
comforteth
him
immediatly
,
to
the
end
the
miracle
might
bee
had
in
greater
estimation
by
the
comparison
.
That
is
horrible
wickednesse
,
in
that
the
Pope
,
when
as
he
is
created
,
doeth
most
vnshamefastly
abuse
this
place
,
making
thereof
a
comicall
or
rather
a
scoffing
play
.
There
bee
two
Celles
or
places
made
of
stone
,
in
the
one
whereof
when
hee
sitteth
,
and
the
people
aske
an
almes
,
vsing
these
wordes
of
Peter
,
hee
casteth
abroade
crosses
in
the
aire
with
his
fingers
.
When
hee
is
brought
into
the
next
Cell
or
place
,
hee
hath
bagges
full
of
money
.
Then
his
Angels
crie
vnto
him
,
Hee
hath
dispersed
,
hee
hath
giuen
to
the
poore
.
In
the
name
of
Iesu
.
Hee
saieth
that
this
is
the
worke
and
benefite
of
Christ
,
that
hee
restoreth
to
the
creeple
the
vse
of
his
feete
,
for
Name
is
taken
for
power
and
empire
or
gouernment
.
Neither
must
we
dreame
that
there
is
any
magicall
force
in
the
sounding
or
pronouncing
of
the
worde
,
as
the
Iewes
doe
dote
about
the
worde
Iehouah
.
To
be
short
Peter
meant
to
declare
that
he
was
nothing
but
a
minister
,
and
that
Christ
was
the
author
of
the
myracle
.
For
this
ought
to
haue
beene
,
and
was
his
care
,
that
Christ
might
bee
made
knowne
vnto
the
worlde
,
and
that
his
name
might
bee
sanctified
.
But
why
doeth
hee
giue
Christ
this
Epithete
or
title
of
Nazareth
?
I
leaue
to
other
men
their
owne
iudgment
:
but
I
thinke
thus
:
For
as
much
as
Christ
was
thus
called
in
contempt
,
Peter
meant
of
set
purpose
to
expresse
that
that
Iesus
of
Nazareth
whom
they
had
crucified
,
and
whose
name
was
dispised
and
without
glorie
amongst
the
Iewes
,
and
was
to
the
most
of
them
detestable
,
was
neuerthelesse
the
Messias
promised
of
God
,
and
that
all
power
was
giuen
vnto
him
of
the
father
:
as
Paul
saith
,
Arise
and
walke
.
This
might
seeme
to
be
a
very
ridiculous
thing
.
For
the
Creeple
might
haue
readilie
obiected
,
Why
hast
thou
not
first
giuen
mee
legges
and
feete
?
For
this
is
a
plaine
mocke
,
when
as
thou
biddest
a
man
without
feete
,
to
goe
.
But
he
beleeued
Peter
his
words
:
and
hee
which
was
at
the
first
so
slowe
,
doeth
nowe
with
a
readie
and
ioyfull
minde
embrace
Gods
benefite
.
Whereby
appeareth
both
the
force
of
the
worde
,
and
also
the
fruite
of
faith
.
The
force
of
the
worde
is
double
,
both
in
that
the
Creeple
is
so
touched
,
that
hee
doth
forthwith
obey
without
any
delay
:
and
in
that
it
giueth
strength
to
his
dead
members
,
and
doeth
after
a
sort
renew
the
man
.
And
faith
also
hath
her
rewarde
,
in
that
the
creeple
obeyeth
him
which
commaunded
him
to
rise
not
in
vaine
.
Therefore
wee
see
how
God
worketh
by
his
worde
,
to
wit
,
when
hee
giueth
successe
to
the
preaching
thereof
,
that
it
may
pearce
into
the
mindes
of
men
:
secondly
when
he
giueth
those
thinges
with
his
hand
,
which
are
promised
there
:
moreouer
hee
suffereth
not
faith
to
be
voide
,
but
shee
doeth
in
deede
truely
enioy
all
those
good
thinges
,
which
shee
looketh
for
,
and
which
are
offered
vnto
her
in
the
same
worde
.
And
we
must
remember
that
which
I
haue
alreadie
saide
,
that
wee
haue
in
this
historie
a
type
or
figure
of
our
spirituall
restoring
:
namely
,
that
as
the
word
laid
holde
on
by
faith
,
did
restore
the
Creeple
to
his
limbes
,
so
the
Lorde
pearceth
into
our
soules
by
the
worde
,
that
he
may
restore
the
same
.
And
first
of
all
he
speaketh
by
mans
mouth
,
and
pricketh
vs
forward
vnto
the
obedience
of
faith
:
that
done
he
moueth
our
hearts
inwardly
by
his
spirite
,
that
the
worde
may
take
liuelie
roote
in
vs
:
finally
hee
reacheth
out
his
hande
,
and
by
all
meanes
he
finisheth
his
worke
in
vs
.
We
gather
out
of
Matthew
that
miracles
must
be
thus
handled
.
9
And
all
the
people
saw
.
He
beginneth
now
to
declare
the
fruit
of
the
miracle
,
to
wit
,
that
the
creeple
began
to
shewe
his
thankfulnesse
,
by
praising
God
,
and
that
all
the
people
were
brought
into
great
woondering
.
And
heere
is
a
double
fruite
.
For
hee
which
was
healed
,
doeth
acknowledge
and
set
forth
the
benefite
of
God
,
on
the
other
side
the
people
is
mooued
,
and
the
same
is
spread
abroad
,
many
come
to
see
it
.
And
where
as
Luke
saith
,
that
they
were
filled
with
woondring
,
it
doth
onely
declare
a
preparation
,
which
a
more
ful
proceeding
&
going
forward
did
at
length
follow
.
For
it
was
necessary
that
they
should
go
forwarde
,
because
this
their
woondring
had
ferued
to
no
ende
of
it selfe
,
but
did
rather
make
them
astonied
and
amazed
,
than
bring
them
from
their
owne
proceedings
vnto
God
.
Therefore
it
was
as
it
were
the
foundation
of
the
building
which
was
to
come
,
in
that
the
people
was
touched
with
amazednes
.
For
if
we
passe
ouer
the
works
of
God
contemptiblie
or
carelesly
,
we
shal
neuer
be
able
to
profit
by
them
.
Furthermore
this
place
doth
teach
vs
,
what
myracles
do
work
of
themselues
in
men
:
to
wit
,
that
they
breede
a
confused
amazednesse
.
For
although
the
Lord
doth
call
vs
streightway
vnto
himselfe
by
shewing
plainely
his
goodnes
and
power
there
,
yet
such
is
the
weaknesse
of
our
nature
that
wee
stumble
or
faint
in
the
midway
,
vntill
such
time
as
we
bee
holpen
by
doctrine
.
Let
vs
therefore
learne
reuerentlie
to
consider
the
workes
of
God
,
that
the
woondring
at
them
,
may
make
an
entrance
for
doctrine
.
For
when
doctrine
is
colde
and
vnprofitable
with
vs
,
God
doeth
iustly
punish
our
vnthankefulnesse
by
this
meanes
,
because
we
haue
despised
the
glorie
of
his
workes
.
Againe
because
wee
are
not
so
quicke
of
sight
,
that
wee
can
see
so
much
in
the
workes
of
God
alone
,
as
is
sufficient
,
let
vs
learne
to
ioyne
therewithall
the
helpe
of
doctrine
.
To
be
briefe
,
the
one
ought
not
to
be
separated
from
the
other
.
Which
thing
experience
doth
sufficiently
teach
vs
.
For
heereby
it
came
to
passe
that
the
worlde
did
so
wickedlie
abuse
myracles
.
The
Papistes
doe
obiect
vnto
vs
myracles
againe
and
againe
.
Let
vs
suppose
that
they
bee
true
,
whereof
they
make
such
boast
,
yet
doe
they
greatly
erre
in
this
,
that
they
wrest
them
to
a
wrong
ende
:
to
wit
,
that
they
may
darken
the
name
of
God
,
and
infect
the
pure
trueth
of
the
Gospel
with
their
inuentions
.
For
,
whence
come
so
many
superstitious
worshipings
of
saintes
,
saue
onely
from
the
abuse
of
miracles
?
For
when
any
myracle
is
wrought
,
men
must
needs
bee
mooued
.
And
because
they
are
deafe
when
they
shoulde
heare
the
word
,
and
doe
not
marke
what
God
doth
meane
,
Sathan
doeth
craftily
take
an
occasion
of
superstition
by
our
amasednesse
.
As
for
example
:
I
will
acknowledge
the
power
of
God
in
a
myracle
.
If
it
were
wrought
by
Peter
,
Sathan
will
by
and
by
put
this
in
my
heade
,
and
will
say
thus
:
Doest
thou
not
see
that
this
is
a
man
of
God
?
therefore
thou
doest
owe
vnto
him
diuine
honour
.
The
same
thing
had
befallen
the
Iewes
when
they
were
amased
,
vnlesse
Peter
his
sermon
had
called
them
backe
into
the
right
way
.
But
in
poperie
where
none
did
cal
them
backe
or
reproue
them
,
the
preposterous
woondering
of
men
did
easily
get
the
vpper
hande
.
Wherefore
wee
must
so
much
the
more
seeke
for
medicine
out
of
the
worde
,
that
doctrine
may
direct
vs
vnto
the
right
ende
,
being
lifted
vp
with
the
myracles
.
11
In
the
porch
.
It
is
like
that
there
was
a
porch
builded
in
that
place
,
where
Solomons
porch
was
sometimes
,
and
that
it
tooke
the
name
thereupon
.
For
the
olde
Temple
was
pulled
downe
,
but
Zerubabell
and
Esdras
in
the
reedifying
and
newe
building
of
the
same
Temple
had
imitated
the
same
so
nigh
as
they
coulde
possiblie
deuise
.
Afterwarde
Herod
renewed
the
same
,
and
made
it
farre
more
gorgeous
,
but
that
vaine
cost
which
hee
had
bestowed
,
had
not
yet
blotted
out
the
remembrance
of
Solomon
in
the
heartes
of
the
people
.
And
Luke
nameth
the
same
as
a
most
famous
place
,
whereunto
the
people
ranne
togither
by
heapes
to
celebrate
their
feastes
vnto
God
at
the
times
appointed
.
12
And
when
Peter
saw
that
,
he
made
answere
vnto
the
people
,
Men
of
Israel
,
why
maruell
yee
at
this
,
or
why
looke
yee
so
stedfastly
vpon
vs
,
as
if
by
our
owne
power
or
godlinesse
,
we
haue
made
this
man
walke
?
13
The
God
of
Abraham
,
Isaach
and
Iacob
,
the
God
of
our
Fathers
hath
glorified
his
sonne
Iesus
,
whom
yee
haue
deliuered
,
and
whom
yee
haue
denied
before
the
face
of
Pilate
,
when
he
had
iudged
him
to
be
loosed
.
14
But
yee
haue
denyed
the
holy
,
and
iust
,
and
haue
desired
to
haue
a
murtherer
giuen
you
.
15
But
yee
haue
murthered
the
Prince
of
life
:
whom
God
hath
raised
vp
from
the
deade
:
whereof
wee
are
witnesses
:
and
in
the
faith
of
his
name
,
his
name
hath
strengthened
this
man
whom
yee
haue
seene
and
knowen
.
16
And
the
faith
which
is
by
him
,
hath
giuen
him
this
pe●fect
soundnesse
,
in
presence
of
you
all
.
12
Men
of
Israel
.
He
beginneth
his
sermon
with
a
reprouing
of
the
people
.
And
yet
doth
he
not
simplie
reprooue
them
because
they
wonder
:
for
that
was
altogither
profitable
and
worthie
praise
:
but
because
they
doe
wickedly
ascribe
vnto
men
that
praise
which
is
due
to
the
worke
of
God
.
As
if
hee
shoulde
say
,
Yee
doe
amisse
,
in
that
you
stay
in
vs
,
and
stande
gasing
vppon
vs
,
whereas
you
ought
rather
to
looke
vppon
God
and
Christ
.
Therefore
this
is
to
be
amased
euillie
,
when
as
our
mindes
doe
staie
in
men
.
And
wee
must
note
that
hee
condemneth
the
respect
of
men
.
As
if
,
saieth
hee
,
wee
by
our
owne
power
and
vertue
had
done
this
.
Therefore
there
is
an
errour
and
corruption
in
this
,
if
wee
attribute
that
vnto
the
godlinesse
and
power
of
men
,
which
is
proper
to
God
and
Christ
.
And
as
concerning
power
,
no
man
will
denie
that
it
commeth
of
God
:
yet
when
they
haue
confessed
this
in
one
worde
,
they
do
not
cease
to
take
from
God
his
right
,
to
the
ende
they
may
adorne
the
creatures
with
that
which
they
take
from
him
.
As
wee
see
the
Papistes
place
the
power
of
God
,
in
the
Saintes
:
yea
they
include
his
power
in
a
stone
or
stocke
of
woode
,
so
soone
as
the
image
is
consecrated
to
Barbara
or
Chrysogonus
.
But
notwithstanding
let
vs
suppose
that
they
doe
not
offende
in
that
former
member
.
Yet
doe
they
foolishly
thinke
that
they
haue
done
their
duetie
toward
God
,
when
as
they
leaue
him
the
power
:
and
assigne
the
myracles
vnto
the
godlines
of
Saints
.
For
why
doe
they
runne
vnto
them
,
when
they
will
obtaine
either
raine
or
faire
weather
,
or
bee
deliuered
from
diseases
,
vnlesse
they
doe
imagine
that
they
haue
by
their
godlinesse
deserued
,
that
God
shoulde
graunt
them
this
right
and
priuiledge
?
This
is
therefore
but
a
childish
starting
hole
,
when
they
confesse
that
God
is
the
author
of
the
power
:
but
they
thanke
the
godlinesse
of
Saintes
for
those
benefites
which
they
haue
receiued
.
Howsoeuer
they
colour
the
matter
,
we
must
alwayes
knowe
this
,
that
Peter
doeth
generally
condemne
those
which
doe
so
looke
vnto
men
in
myracles
,
that
they
thinke
that
their
holinesse
is
the
cause
thereof
.
This
is
the
first
part
of
the
sermon
,
wherein
hee
reprooueth
superstition
.
And
wee
must
note
this
maner
and
order
of
teaching
.
For
because
men
are
enclined
to
nothing
more
,
than
to
fall
from
God
vnto
the
Creatures
,
it
is
verie
expedient
to
preuent
this
vice
in
time
.
And
if
the
people
were
forbidden
to
looke
vnto
the
Apostles
,
much
more
doth
the
Spirit
drawe
vs
away
from
calling
vpon
euerie
petie
Saint
.
13.
14.
The
God
of
Abraham
.
Hee
addeth
a
remedie
nowe
,
in
calling
them
backe
vnto
Christ
.
And
the
summe
is
this
,
that
this
is
Gods
purpose
in
those
miracles
which
he
worketh
by
the
Apostles
,
to
set
forth
the
glorie
of
his
Christ
.
Whereuppon
it
followeth
that
all
those
doe
deale
disorderlie
,
who
set
vp
Peter
or
any
other
whatsoeuer
hee
bee
,
for
so
much
as
all
men
must
decrease
,
and
Christ
alone
must
bee
excellent
.
Heere
appeareth
a
manifest
difference
betweene
Christ
and
the
Apostles
.
He
maketh
mention
of
the
God
of
Abraham
,
Isaach
,
and
Iacob
,
to
the
ende
he
may
declare
vnto
the
people
,
that
hee
meaneth
nothing
lesse
,
than
to
lead
them
away
from
the
old
and
auncient
worship
of
the
true
God
,
which
they
had
receiued
of
the
Fathers
.
Furthermore
,
God
hath
giuen
himselfe
this
title
,
that
he
might
disseuer
and
distinguish
himself
by
some
marke
from
Idols
.
For
wee
doe
not
comprehend
God
in
his
essence
which
cannot
be
seen
,
and
which
is
infinite
.
Therefore
hee
vseth
such
meanes
as
agree
best
with
vs
,
to
bring
vs
to
the
knowledge
of
him
.
The
Turkes
doe
boast
that
they
do
worship
God
,
which
is
the
Creator
of
heauen
and
earth
:
but
before
they
come
at
heauen
,
they
vanish
away
.
Therefore
to
the
end
God
might
keepe
his
people
from
vaine
and
erronious
inuentions
,
he
kept
them
in
his
couenant
.
Therfore
when
he
calleth
himselfe
the
God
of
Abraham
,
Whom
ye
haue
deliuered
.
Hee
mingleth
with
doctrine
a
most
sharpe
chiding
,
according
as
the
matter
did
require
.
For
it
was
vnpossible
to
bring
them
truly
vnto
God
,
vnlesse
they
were
first
brought
to
the
knowledge
of
their
sinnes
.
Neither
doth
he
only
lightly
touch
them
,
but
hee
doeth
very
grauely
shewe
them
the
horriblenesse
of
that
offence
,
which
they
had
committed
.
To
this
ende
tendeth
that
comparison
,
that
they
deliuered
him
to
be
put
to
death
,
whom
Pilate
would
haue
loosed
.
And
againe
,
that
pardoning
a
murtherer
,
they
put
the
prince
of
life
to
death
:
that
they
did
reiect
the
iust
&
holy
.
Men
must
bee
so
stricken
,
that
being
brought
to
knowe
their
giltines
,
they
may
earnestly
flie
vnto
the
remedie
of
pardon
.
Such
vehemencie
and
earnestnesse
did
Peter
also
vse
in
his
first
sermon
.
He
saith
afterward
that
God
raised
him
vppe
.
Whereby
they
ought
to
know
,
that
in
putting
Christe
to
death
,
they
did
striue
against
God
.
Although
Peter
had
respect
vnto
an
higher
thing
:
to
wit
,
that
their
crueltie
did
no
whit
impayre
the
glory
of
Christ
because
God
had
neuerthelesse
restored
him
to
life
.
When
as
he
saith
,
that
he
and
his
fellowes
in
office
were
witnesses
of
the
resurrection
,
his
meaning
is
,
that
they
saw
it
with
their
eyes
.
16
And
in
the
faith
of
his
name
.
When
as
he
saith
,
In
the
faith
of
his
name
,
and
His
name
,
and
again
,
The
faith
which
is
by
him
:
this
repetition
is
a
token
of
a
feruent
affection
.
For
because
hee
was
wholie
giuen
to
set
foorth
the
glorie
of
Christe
,
hee
beateth
in
the
same
thing
oftentimes
.
Moreouer
wee
see
that
when
Paule
is
occupied
about
the
shewing
and
setting
foorth
of
the
grace
of
Christ
:
he
thinketh
that
he
hath
neuer
spoken
enough
touching
the
same
.
And
surely
,
such
is
the
wicked
nature
of
men
,
that
Christ
cannot
be
so
highly
extolled
,
&
so
preached
,
that
his
honour
can
remaine
sounde
vnto
him
.
Let
vs
therefore
remember
,
that
Peter
did
vse
such
varietie
and
plentie
of
wordes
,
to
the
ende
he
might
stay
vs
in
Christ
.
As
touching
the
phrase
,
when
as
he
saith
,
his
name
,
in
the
faith
of
his
name
hath
strengthened
,
hee
sheweth
both
the
cause
&
the
maner
.
The
power
of
Christ
had
healed
the
Creeple
,
but
by
faith
.
When
as
he
saith
,
the
faith
which
is
by
him
,
by
this
worde
hee
signifieth
vnto
vs
,
that
our
faith
cannot
arise
vp
vnto
God
,
vnlesse
it
bee
grounded
in
Christ
,
and
so
consequentlie
that
this
our
faith
doth
look
vnto
Christ
and
stay
it selfe
vpon
him
,
and
so
he
sheweth
that
there
can
bee
no
right
faith
in
God
,
when
we
passe
ouer
this
meane
.
Furthermore
,
as
he
said
before
,
that
he
and
the
other
Apostles
were
witnesses
of
Christes
life
:
so
he
doth
nowe
declare
that
this
life
was
manifestly
proued
vnto
the
Iewes
by
a
signe
or
effect
:
because
they
see
the
creeple
healed
,
in
whom
they
hadde
an
excellent
and
euident
token
of
the
diuine
power
of
Christ
.
And
when
as
in
this
last
member
he
maketh
faith
the
cause
of
this
soundnesse
,
hee
layeth
vnthankfulnesse
to
their
charge
by
the
way
,
vnlesse
they
giue
faith
her
due
prayse
.
And
although
faith
may
be
referred
as
well
vnto
the
man
that
was
healed
,
as
vnto
the
Apostles
,
yet
we
neede
not
to
stand
much
about
this
matter
,
because
the
power
of
the
Gospel
is
set
foorth
by
Synecdoche
.
17
And
now
brethren
,
I
knowe
that
through
ignoraunce
you
did
it
:
as
did
also
your
rulers
.
18
And
God
hath
fulfilled
all
thinges
which
hee
had
spoken
by
the
mouth
of
his
prophetes
,
that
Christe
should
suffer
.
19
Repent
therefore
,
and
bee
conuerted
,
that
your
sinnes
may
be
forgiuen
:
20
When
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lorde
,
and
hee
shall
send
him
that
was
[
“
](A17642-e16920-b)
“
Or
set
before
your
eyes
,
&
represented
.
preached
before
,
Iesus
Christe
.
21
Whom
heauen
must
containe
vntill
the
time
that
all
thinges
bee
restored
,
which
he
hath
spoken
by
the
mouth
of
all
his
holie
prophets
,
since
the
beginning
of
the
worlde
.
17
Because
it
was
to
be
doubted
least
being
cast
down
with
despaire
,
they
should
refuse
his
doctrine
,
he
doth
a
little
lift
them
vp
.
We
must
so
temper
our
sermons
that
they
may
profit
the
hearers
.
For
vnlesse
there
be
some
hope
of
pardon
left
,
the
terrour
and
feare
of
punishment
doeth
harden
mens
heartes
with
stubbornesse
.
For
that
of
Dauid
is
true
,
As
did
also
your
rulers
.
First
this
seemeth
to
be
an
vnproper
comparison
.
For
the
Scribes
and
the
priests
were
caried
headlong
with
a
wonderful
madnes
,
and
they
were
full
of
wicked
vnfaithfulnesse
:
but
the
peruerse
studie
&
zeale
of
the
law
did
prick
forward
the
people
.
Again
the
people
were
incensed
against
Christ
,
in
as
much
as
their
rulers
did
prouoke
them
thereunto
.
I
answere
,
that
they
were
not
all
of
one
minde
:
for
without
dout
many
of
them
were
like
vnto
Paul
,
vnto
whom
that
doth
trulie
appertaine
,
which
hee
writeth
elswhere
of
the
princes
and
rulers
of
this
world
,
if
they
had
knowen
the
wisedome
of
God
,
they
would
neuer
haue
crucified
the
Lord
of
glory
.
Therfore
he
speaketh
not
generally
of
al
the
rulers
:
but
if
any
of
them
be
curable
,
them
doth
he
inuite
to
repentance
.
18
And
God
.
Hereby
it
appeareth
more
plainly
to
what
end
he
made
mention
of
ignorance
.
For
when
he
telleth
them
that
God
hath
accompli●●ed
those
things
which
he
had
foretold
,
he
doth
so
touch
their
offence
in
the
death
of
Christ
,
that
it
turneth
to
their
saluation
.
Ignorance
,
saieth
hee
,
hath
made
you
giltie
:
yet
God
hath
brought
that
to
passe
which
he
had
determined
,
that
Christ
should
redeeme
you
by
his
death
.
This
is
a
most
notable
consideration
,
when
as
we
ponder
and
consider
with
our selues
,
that
through
the
wonderfull
counsell
of
God
,
our
euils
are
turned
to
another
ende
to
vs
.
Yet
this
doth
no
whit
excuse
vs
.
For
so
much
as
in
vs
lyeth
,
we
cast
away
our selues
by
sinning
:
but
that
conuersion
,
whereof
I
haue
spoken
,
is
a
notable
worke
of
gods
mercy
,
whereof
we
must
speak
,
and
which
we
must
extol
with
humilitie
.
The
Iewes
did
what
they
could
to
extinguishe
all
hope
of
life
in
the
person
of
Christe
.
And
yet
neuerthelesse
that
death
gaue
life
as
well
to
them
,
as
to
all
the
whole
worlde
.
We
must
also
remember
that
which
we
sawe
elswhere
,
least
there
should
any
false
and
absurde
opinion
creep
in
,
that
Christ
was
laid
open
to
the
lust
of
the
wicked
,
that
God
is
made
the
chiefe
authour
,
by
whose
wil
his
only
sonne
did
suffer
.
19
Repent
.
We
must
note
that
when
he
exhorteth
vnto
repentance
he
doth
also
declare
that
there
is
remission
of
sinnes
prepared
for
them
before
the
face
of
God
.
For
as
I
said
of
late
,
no
man
can
be
stirred
vp
to
repentance
,
vnlesse
he
haue
saluation
set
before
him
,
But
he
which
doth
despaire
of
pardon
,
being
as
it
were
giuen
ouer
vnto
destruction
already
doth
not
feare
to
runne
headlong
against
God
obstinately
.
Heereby
it
commeth
to
passe
that
the
Papists
cannot
deliuer
the
doctrine
of
repentance
.
They
babble
indeed
very
much
concerning
the
same
:
but
because
they
ouerthrow
the
hope
of
grace
,
it
cannot
bee
that
they
shoulde
perswade
their
disciples
vnto
the
studie
of
repentance
.
Moreouer
I
confesse
that
they
babble
a
little
touching
forgiuenes
of
sinnes
:
but
because
they
leaue
mens
soules
in
dout
and
in
fearefulnesse
,
and
furthermore
do
cast
them
as
it
were
into
a
Labyrinth
,
or
place
out
of
which
they
knowe
not
how
to
come
,
this
part
of
the
doctrine
being
corrupt
,
they
confound
the
other
also
.
20
That
when
.
If
we
followe
Erasmus
and
the
olde
interpreter
,
this
sentence
shal
be
vnperfect
,
which
may
be
made
perfect
,
thus
.
When
the
time
of
refreshing
shall
come
,
you
may
also
enioy
this
refreshing
.
When
Christ
shall
come
to
iudge
the
world
,
you
may
find
him
a
redeemer
and
not
a
iudge
.
But
because
Beza
doth
fitly
translate
it
,
After
that
they
shal
come
:
it
is
better
to
retaine
that
which
is
not
so
rackt
:
so
you
resolue
it
thus
:
that
sinnes
are
forgiuen
against
the
day
of
the
last
iudgement
:
because
vnlesse
we
be
cited
to
appere
before
Gods
iudgement
seat
,
we
are
not
greatly
carefull
to
pacifie
God
.
First
of
all
we
must
note
,
that
he
setteth
before
them
the
day
of
iudgement
,
to
the
end
the
former
exhortation
may
take
the
greater
effect
.
For
there
is
nothing
which
doth
more
prick
vs
,
than
when
we
are
taught
that
we
must
once
giue
an
account
.
For
so
long
as
our
senses
are
holden
&
kept
in
this
world
,
they
are
drowned
as
it
were
in
a
certain
drowsines
,
that
I
may
so
call
it
.
Wherfore
the
message
of
the
last
iudgement
must
sound
as
a
trumpet
to
cite
vs
to
appeare
before
the
iudgement
seat
of
God
.
For
then
at
last
being
trulie
awaked
we
begin
to
think
of
a
new
life
.
In
like
sort
when
Paule
preached
at
Athens
:
God
saith
that
he
doth
now
wil
all
men
to
repent
:
because
he
hath
appointed
a
day
wherein
he
will
iudge
the
worlde
.
The
summe
is
this
,
that
Christe
who
is
now
vnto
vs
a
master
,
when
as
hee
teacheth
vs
by
the
Gospell
,
is
appointed
of
the
Father
to
be
a
iudge
,
and
shall
come
in
his
due
time
:
and
that
therefore
we
must
obey
his
doctrine
betimes
,
that
we
may
gather
the
frute
of
our
faith
then
.
But
some
man
may
obiect
,
that
Peter
speaketh
otherwise
of
the
last
day
.
For
this
doeth
not
serue
to
make
them
afraid
,
when
he
saith
,
the
time
of
refreshing
.
I
answere
,
that
there
is
a
double
prick
,
wherewith
the
faithful
are
pricked
forward
when
as
they
are
told
of
the
last
iudgement
.
For
the
profite
of
faith
doth
not
appeare
in
this
worlde
,
yea
rather
it
seemeth
to
goe
well
with
the
despisers
of
God
:
but
the
life
of
the
godlie
is
full
of
myseries
.
Therefore
our
heartes
should
oftentimes
faint
and
quaile
,
vnlesse
we
should
remember
,
that
the
day
of
rest
shall
come
,
which
shall
quench
all
the
heate
of
our
trouble
,
and
make
an
end
of
our
miseries
.
The
other
pricke
whereof
I
spake
,
is
this
,
when
as
the
fearefull
iudgement
of
God
causeth
vs
to
shake
off
delicacie
and
drowsinesse
.
So
Peter
mixeth
in
this
place
threatenings
with
promises
,
partly
to
the
end
hee
may
allure
the
Iewes
vnto
Christ
,
and
partly
that
he
may
pricke
them
forward
with
feare
.
Furthermore
this
is
a
thing
much
vsed
in
the
scripture
,
as
it
speaketh
either
vnto
the
reprobate
,
or
vnto
the
elect
,
sometimes
to
make
the
day
of
the
Lord
dolefull
and
fearefull
,
sometime
to
make
the
same
pleasant
and
to
be
wished
for
Peter
therefore
doth
very
well
,
who
whilest
that
hee
putteth
the
Iewes
in
good
hope
of
pardon
,
doeth
make
the
day
of
Christe
pleasant
to
them
,
to
the
end
they
may
desire
the
same
.
And
shall
send
him
.
He
saith
expresly
,
that
Christ
shal
be
iudge
,
to
the
ende
they
may
know
that
the
contempt
of
the
Gospel
shal
not
be
vnpunished
.
For
how
should
not
Christ
punish
the
same
?
In
the
meane
while
this
doth
greatly
comfort
the
faithfull
,
when
as
they
know
that
it
shall
be
in
his
hand
to
giue
saluation
,
who
doth
nowe
promise
and
offer
the
same
.
He
addeth
moreouer
that
he
shal
come
,
who
is
now
preached
vnto
them
.
Whereby
he
taketh
away
all
excuse
of
ignoraunce
.
As
if
hee
should
say
,
Christ
is
preached
vnto
you
nowe
,
before
hee
come
to
iudge
the
world
:
to
the
end
that
those
who
will
imbrace
him
,
may
receiue
the
frute
of
their
faith
at
that
day
:
and
to
the
end
that
others
who
shall
refuse
him
,
may
be
punished
for
their
vnbeliefe
.
Although
the
Grecians
do
read
this
two
waies
.
For
som
books
haue
procecerugmenon
that
is
preached
before
:
&
other
some
,
procecheirismenon
that
is
shewed
or
set
before
their
eyes
.
But
both
haue
one
sense
:
to
wit
,
that
Christ
is
not
offred
vnto
them
in
vaine
now
by
the
doctrine
of
the
Gospell
:
because
he
shall
bee
sent
the
second
time
by
his
father
,
to
be
a
iudge
armed
and
prepared
to
render
vengeaunce
,
vnlesse
they
imbrace
him
nowe
for
their
Redeemer
.
21
Whom
the
heauen
must
conteine
.
Because
mens
senses
are
alwaies
bent
and
inclined
toward
the
grosse
and
earthly
beholding
of
God
and
Christe
,
the
Iewes
might
think
with
themselues
,
that
Christe
was
preached
in
deed
to
be
raised
vp
from
the
dead
,
yet
could
they
not
tell
where
he
was
,
for
no
man
did
shew
them
where
he
was
.
Therfore
Peter
preuenteth
them
,
when
he
saith
,
that
hee
is
in
heauen
.
Whereuppon
it
followeth
,
that
they
must
lift
vp
their
minds
on
high
,
to
the
end
they
may
seek
Christ
with
the
eyes
of
faith
,
although
hee
bee
farre
from
them
,
althogh
he
dwell
without
the
world
in
the
heauenly
glory
.
But
this
is
a
doubtful
speech
:
because
we
may
as
wel
vnderstand
it
,
that
Christe
is
contained
or
comprehended
in
the
heauens
,
as
that
hee
doth
comprehende
the
heauens
.
Let
vs
not
therefore
vrge
the
word
,
being
of
a
doubtfull
signification
:
but
let
vs
content
our selues
with
that
which
is
certaine
,
that
wee
must
seeke
for
Christ
no
where
els
saue
only
in
heauen
,
whiles
that
we
hope
for
the
last
restoring
of
all
things
:
because
he
shall
be
far
from
vs
,
vntil
our
mindes
ascend
high
aboue
the
world
.
Vntill
the
time
of
restoring
.
As
touching
the
force
and
cause
,
Christe
hath
alreadie
restored
al
things
by
his
death
:
but
the
effect
doth
not
yet
fullie
appeare
:
because
that
restoring
is
yet
in
the
course
,
and
so
consequently
our
redemption
,
for
as
much
as
we
do
yet
grone
vnder
the
burden
of
seruitude
.
For
as
the
kingdome
of
Christ
is
only
begun
,
and
the
perfection
thereof
is
deferred
vntill
the
last
day
,
so
those
thinges
which
are
annexed
thereunto
,
doe
nowe
appeare
only
in
part
.
Therefore
if
at
this
day
wee
see
manie
thinges
confused
in
the
worlde
,
let
this
hope
set
vs
vppon
foote
and
refreshe
vs
,
that
Christ
shall
once
come
,
that
he
may
restore
all
thinges
.
In
the
meane
season
,
if
wee
see
the
reliques
of
sinne
hang
on
vs
,
if
we
be
inuironned
on
euery
side
with
diuers
miseries
,
if
the
world
be
full
of
wasting
and
scattering
abroad
,
let
vs
bewaile
these
miseries
,
yet
so
that
we
be
vpholden
with
the
hope
of
restoring
.
And
this
is
the
reason
why
Christe
doth
not
appeare
by
and
by
,
because
the
warfare
of
the
church
is
not
yet
full
,
whose
time
seeing
it
is
appointed
by
God
,
it
is
not
for
vs
to
preuent
the
same
.
Which
hee
spake
.
I
do
not
expound
this
of
the
times
alone
:
but
I
refer
it
vnto
the
whole
period
:
so
that
the
sense
is
this
,
that
whatsoeuer
he
had
spoken
before
of
the
kingdome
of
Christ
,
is
witnessed
by
all
the
prophetes
.
Certes
the
Gospell
doth
winne
no
small
credite
heereby
,
that
so
soone
as
God
began
to
shew
himselfe
to
the
worlde
,
he
did
alwayes
set
Christ
before
them
:
after
that
he
began
to
speake
vnto
the
Fathers
,
he
did
alwayes
lay
this
foundation
of
doctrine
.
By
the
same
argument
Paul
commendeth
the
Gospell
both
in
the
beginning
of
his
Epistle
to
the
Romanes
,
and
also
in
the
end
,
to
wit
,
that
it
is
no
newe
thing
,
but
promised
euen
from
the
beginning
.
22
Moses
truly
said
vnto
the
fathers
:
The
Lord
your
God
shall
raise
vp
a
prophet
vnto
you
of
your
brethren
:
him
shall
ye
heare
according
to
al
things
which
hee
shall
speake
vnto
you
.
23
And
it
shall
come
to
passe
that
euerie
soule
which
shall
not
heare
that
prophet
,
shal
be
destroyed
of
the
people
.
24
And
al
the
prophets
from
Samuel
,
&
thencefoorth
as
many
as
haue
spoken
,
haue
likewise
foretolde
these
dayes
.
22
By
this
argument
he
proueth
,
that
hee
goeth
not
about
to
cause
them
to
reuolt
from
Moses
,
because
it
is
a
part
of
the
law
to
take
heed
to
and
obey
this
chief
teacher
.
Here
might
a
dout
arise
,
why
Peter
thought
it
more
conuenient
to
cite
this
testimonie
of
Moses
than
others
,
seeing
there
were
many
other
in
readinesse
far
more
plain
:
but
he
did
this
for
this
cause
,
because
hee
intreateth
in
this
place
of
the
authoritie
of
doctrine
.
And
this
was
the
best
way
to
bring
the
Iewes
to
be
Christ
his
disciples
.
For
he
should
haue
preached
in
vaine
of
all
other
things
,
vnlesse
they
had
been
perswaded
,
that
his
doctrine
was
reuerently
to
be
receiued
.
This
is
therfore
the
thing
which
Peter
aimeth
at
,
to
bring
them
to
heare
Christ
willinglie
,
as
the
master
whom
God
hath
appointed
to
teach
them
.
But
here
ariseth
a
question
which
hath
in
it
great
difficultie
:
too
wit
,
in
that
Peter
applieth
that
vnto
the
person
of
Christ
,
which
Moses
spake
generally
of
the
prophets
.
For
althogh
he
make
mention
of
a
prophet
in
the
singular
number
,
yet
the
text
doth
plainley
declare
,
that
he
speaketh
not
of
one
alone
:
but
that
this
worde
is
put
indefinitely
.
For
after
that
Moses
had
forbidden
the
people
to
giue
them selues
vnto
the
superstitions
of
the
Gentiles
,
by
turning
aside
vnto
enchaunters
&
soothsayers
,
he
sheweth
them
therwithall
a
remedie
,
whereby
they
may
auoid
all
vanitie
:
to
wit
,
if
they
depend
wholie
vpon
the
word
of
God
alone
.
By
this
meanes
he
promiseth
that
God
will
be
carefull
at
all
times
to
sende
them
prophets
,
that
they
may
teach
them
aright
.
As
if
he
should
say
,
God
will
neuer
suffer
you
to
be
destitute
of
prophets
,
of
whom
you
may
learn
whatsoeuer
shal
be
profitable
for
you
to
know
.
And
Moses
saith
expresly
,
of
thy
brethren
,
to
the
end
the
Iewes
may
know
that
the
oracles
of
God
are
to
bee
sought
and
fet
no
where
els
,
seeing
that
God
had
appointed
vnto
them
teachers
of
the
kinred
of
Abraham
.
Hee
addeth
further
,
like
vnto
me
:
that
they
may
know
that
they
were
not
to
heare
God
onely
at
one
time
,
or
by
the
mouth
of
one
man
:
but
as
God
proceedeth
to
teache
vs
by
diuers
ministers
,
throughout
the
continuall
course
of
times
,
so
must
we
hold
on
in
the
obedience
of
the
word
.
Nowe
the
Iewes
were
wont
to
reuerence
Moses
:
therefore
he
will
haue
them
to
giue
like
honour
to
the
prophets
.
I
know
that
many
would
faine
restraine
it
vnto
Christe
.
They
catch
at
this
word
,
Therefore
ther
is
no
cause
why
we
should
set
our selues
to
be
laughed
to
scorn
by
the
Iews
,
by
wresting
the
words
of
Moses
violently
,
as
if
he
spake
of
Christ
alone
in
this
place
.
Yet
must
wee
see
,
whether
Peter
doth
cite
the
testimonie
fitlie
,
whose
authoritie
ought
to
serue
for
a
sound
reason
.
I
say
that
in
Peter
his
speech
there
is
nothing
which
is
not
most
conuenient
.
For
he
saw
that
which
all
men
ought
to
graunt
,
that
this
testimonie
doth
so
appertain
vnto
the
other
Prophets
,
that
yet
notwithstanding
it
doeth
chiefly
commend
Christ
,
not
only
because
that
he
is
the
prince
and
chiefe
of
all
the
Prophets
,
but
because
all
other
former
prophesies
were
directed
toward
him
,
and
because
God
did
at
length
speake
absolutely
by
his
mouth
.
For
God
spake
in
diuers
maners
,
&
at
sundrie
times
in
times
past
,
vnto
our
fathers
by
the
Prophetes
,
he
added
the
conclusion
at
length
,
in
the
last
dayes
,
in
his
only
begotten
sonne
.
Therefore
it
came
to
passe
,
that
they
wanted
prophets
for
a
certaine
yeeres
before
his
comming
:
Euerie
soule
.
Here
,
by
a
most
greeuous
punishment
against
the
rebellious
,
the
authority
of
al
the
prophets
,
but
most
of
al
of
Christ
is
established
.
And
that
for
good
causes
:
For
seeing
there
is
nothing
that
God
doth
account
more
precious
than
his
worde
,
it
cannot
be
that
he
should
suffer
the
same
to
be
freely
contenned
.
Therfore
if
any
man
despised
the
lawe
of
Moses
,
he
was
adiudged
to
die
the
death
.
And
hereunto
Moses
had
respect
when
he
said
,
He
shal
be
put
away
from
among
the
people
.
For
God
had
adopted
the
stock
and
kinred
of
Abraham
vnto
himself
,
vpon
this
condition
,
that
this
might
bee
sufficient
for
them
vnto
the
chiefest
felicitie
to
be
reckoned
in
that
number
,
as
it
is
said
in
the
Psalme
,
Blessed
is
the
people
whose
god
is
the
Lord
.
And
in
another
place
,
Blessed
is
the
nation
whom
the
Lorde
hath
chosen
to
be
his
inheritaunce
.
Wherefore
it
is
not
to
be
doubted
,
but
that
he
pronounceth
that
he
shall
be
blotted
out
of
the
booke
of
life
,
whosoeuer
shall
refuse
to
heare
Christ
.
For
he
is
not
worthie
to
be
accounted
one
of
the
church
,
whosoeuer
he
be
that
refuseth
to
haue
him
to
be
his
master
,
by
whom
alone
God
doth
teach
vs
,
&
by
whom
he
will
haue
vs
to
heare
himself
:
and
he
cutteth
himselfe
away
from
the
bodie
,
whosoeuer
he
be
,
that
refuseth
to
be
vnder
the
head
.
24
And
all
.
When
as
he
saith
that
all
the
prophetes
doe
with
one
consent
send
their
scholers
vnto
Christe
:
that
appeareth
more
plainely
hereby
which
I
said
,
that
the
commendation
of
the
Gospel
is
contained
vnder
that
testimony
of
Moses
,
and
so
consequently
that
the
conclusion
of
prophecies
is
principally
noted
.
Againe
this
maketh
much
for
the
certaintie
of
the
Gospel
,
that
al
the
prophets
for
a
long
time
do
yet
notwithstanding
so
temper
their
forme
of
teaching
with
one
consent
,
that
they
doe
testifie
all
together
,
that
men
ought
to
hope
for
a
certaine
better
,
and
more
perfect
thing
.
Therfore
whosoeuer
will
beleeue
Moses
and
the
prophets
,
he
must
needs
submit
himself
vnto
the
doctrine
of
Christ
,
25
You
are
the
children
of
the
Prophets
,
and
of
the
couenaunt
which
God
made
with
your
fathers
,
saying
vnto
Abraham
,
And
in
thy
seede
shall
all
families
of
the
earth
be
blessed
.
26
God
raised
vp
vnto
you
first
his
sonne
Iesus
,
and
hee
sent
him
blessing
you
,
whiles
that
he
doth
turne
away
euery
one
from
his
sinnes
.
25
You
are
the
children
.
He
signifieth
that
the
grace
of
the
couenant
was
appointed
principally
for
them
,
which
couenaunt
God
made
with
their
fathers
.
And
so
as
he
pricked
them
forward
to
obey
the
Gospell
by
terrifiyng
them
with
the
terror
of
punishment
,
so
be
allureth
them
now
againe
to
receiue
the
grace
which
is
offered
them
in
Christ
.
So
that
we
see
how
that
God
omitteth
nothing
whereby
he
may
bring
vs
vnto
him selfe
.
And
it
is
the
dutie
of
a
wise
minister
,
so
to
pricke
forwarde
the
sluggish
and
slow
bellies
,
that
he
doe
lead
those
gently
,
which
are
apt
to
bee
taught
:
wee
must
also
note
diligently
this
course
of
teaching
,
where
Peter
sheweth
that
the
Gospell
is
assigned
and
appointed
vnto
the
Iewes
.
For
it
is
not
sufficient
to
haue
the
mercie
of
God
preached
vnto
vs
generally
,
vnlesse
we
also
know
that
the
same
is
offered
vnto
vs
by
the
certaine
ordinaunce
of
God
.
For
this
cause
is
it
that
Paule
standeth
so
much
vppon
the
auouching
of
the
calling
of
the
Gentiles
,
because
if
any
man
should
thinke
,
that
the
Gospell
came
vnto
him
by
chaunce
,
And
in
thy
seed
.
He
proueth
that
the
couenant
was
made
with
the
Fathers
,
because
God
said
vnto
Abraham
,
In
thy
seed
shal
all
nations
bee
blessed
.
All
the
families
.
The
Iewes
do
grosly
expound
this
,
that
all
nations
shal
desire
to
be
blessed
,
as
the
seed
of
Abraham
.
But
wee
say
otherwise
,
That
they
shal
be
ingraffed
into
the
societie
.
For
the
name
of
Abraham
tended
to
this
end
,
because
it
should
come
to
passe
that
god
shuld
gather
al
people
vnto
him
.
Also
when
the
prophets
will
declare
the
force
hereof
,
they
foretell
euery
where
that
the
inheritance
of
saluation
shall
be
common
to
the
Gentiles
.
And
heereby
it
appeareth
,
that
the
couenaunt
of
God
,
which
was
then
proper
to
the
Iewes
alone
,
is
not
only
common
to
all
men
but
is
made
with
vs
expresly
.
Otherwise
we
could
not
conceiue
that
hope
of
saluation
which
is
firme
enogh
out
of
the
Gospel
.
Therfore
let
vs
not
suffer
this
promise
to
be
wrong
from
vs
,
which
is
as
it
were
a
solemne
declaration
,
whereby
the
Lord
maketh
vs
his
heires
together
with
the
fathers
.
Whereunto
Peter
also
had
respect
,
when
as
he
saith
shortly
after
,
That
Christ
was
first
sent
vnto
the
Iewes
.
For
hee
doth
signifie
that
the
Gentiles
also
haue
their
order
,
though
it
be
secundarie
.
26
He
hath
raised
vp
his
sonne
.
He
gathereth
out
of
the
words
of
Moses
that
Christ
is
now
reuealed
.
But
the
wordes
do
seeme
to
import
no
such
thing
:
yet
doth
he
reason
fitly
thus
,
because
the
blessing
could
no
otherwise
be
,
vnles
the
beginning
therof
did
flowe
from
the
Messias
.
For
wee
must
alwaies
remember
this
,
that
all
mankind
is
accursed
,
and
therefore
there
is
a
singular
remedie
promised
vs
,
which
is
performed
by
Christe
alone
.
Wherfore
he
is
the
onely
fountaine
&
beginning
of
the
blessing
.
And
if
sobeit
Christ
came
to
this
end
that
he
may
blesse
the
Iewes
first
,
and
secondly
vs
,
he
hath
vndoubtedly
done
that
which
was
his
dutie
to
doe
,
and
we
shall
feele
the
force
and
effect
of
this
dutie
in
our selues
,
vnlesse
our
vnbeleefe
doe
hinder
vs
.
This
was
a
part
of
the
Priest
his
office
vnder
the
lawe
,
to
blesse
the
people
and
least
this
should
bee
onlie
a
vaine
ceremonie
,
Whiles
that
he
turneth
.
Hee
doth
againe
commend
the
doctrine
of
repentance
,
to
the
end
we
may
learne
to
include
vnder
the
blessing
of
of
Christ
newnes
of
life
,
as
when
Esaias
promiseth
that
a
redeemer
should
come
to
Sion
,
he
addeth
a
restraint
,
Those
which
in
Iacob
shall
be
turned
from
their
iniquities
.
For
Christ
doth
not
do
away
the
sins
of
the
faithful
,
to
the
end
they
may
graunt
liberty
to
themselues
to
sin
vnder
this
colour
:
but
he
maketh
them
therewith
all
newe
men
.
Although
we
must
diligently
distinguish
these
two
benifittes
which
are
linked
together
,
that
this
ground
worke
may
continue
,
that
we
are
reconciled
to
God
by
free
pardon
.
I
knowe
that
other
men
turne
it
otherwise
:
but
this
is
the
true
meaning
of
Luke
.
For
he
speaketh
thus
word
for
worde
:
in
turning
euery
one
from
his
wickednes
.
CHAP.
IIII.
1
ANd
as
they
spake
vnto
the
people
,
the
priestes
,
and
the
gouernour
of
the
temple
,
and
the
Sadduces
came
vpon
them
,
2
Taking
it
greeuously
that
they
taught
the
people
,
and
preached
in
Iesus
name
,
the
resurrection
from
the
dead
.
3
And
they
laid
hands
on
them
,
and
they
put
them
in
prison
vntill
the
morowe
.
For
it
was
now
euentide
.
4
And
many
of
those
which
had
heard
the
word
beleeued
:
and
the
number
of
men
there
was
about
fiue
thousand
.
1
In
this
narration
we
must
consider
three
things
chiefly
.
That
so
soone
as
the
truth
of
the
Gospel
doth
once
appeare
,
Satan
setteth
himself
against
the
same
on
the
other
side
so
much
as
he
is
able
,
&
attempteth
all
thinges
that
he
may
smoulder
the
same
in
the
verie
first
beginnings
.
Secondly
that
God
doth
furnish
his
children
with
vnuincible
force
and
strength
,
that
they
may
stande
stedfast
and
vnmoueable
against
all
assaultes
of
Satan
:
and
not
yeeld
vnto
the
violence
of
the
wicked
.
And
last
of
all
we
must
note
the
euent
and
end
,
that
howsoeuer
the
aduersaries
seem
to
beare
the
chiefest
swindge
,
&
they
themselues
do
omit
nothing
which
may
serue
to
blot
out
the
name
of
Christe
:
and
on
the
other
side
howsoeuer
the
ministers
of
sound
doctrine
be
as
sheep
in
the
mouths
of
wolues
:
yet
doth
god
spread
abroad
the
kingdome
of
his
sonne
,
he
fostereth
the
light
of
the
gospel
which
is
lighted
,
&
he
is
the
protector
of
his
children
.
Therefore
so
often
as
the
doctrine
of
the
Gospell
ariseth
,
and
diuers
motions
do
rise
on
the
other
side
,
and
the
course
thereof
is
letted
diuers
waies
,
there
is
no
cause
why
godly
mindes
should
faint
or
quaile
as
at
some
vnwonted
thing
:
but
they
ought
rather
to
remember
that
these
are
the
ordinary
endeuors
of
Satan
,
so
that
we
must
think
vpon
this
wel
,
before
it
come
to
passe
,
that
it
cannot
otherwise
bee
,
but
that
Satan
will
spue
out
all
his
might
&
main
,
so
often
as
Christ
doth
come
abroad
with
his
doctrine
.
And
therewithall
let
vs
consider
that
the
constancie
of
the
apostles
is
set
forth
vnto
vs
for
an
example
,
least
being
ouercome
either
with
any
perils
,
or
threatnings
,
or
terrors
,
we
leape
back
from
that
profession
of
faith
which
the
Lord
requireth
at
our
hands
.
And
moreouer
,
let
vs
confort
our selues
with
this
,
that
wee
need
not
to
doubt
but
that
the
Lord
wil
giue
prosperous
successe
when
we
haue
done
our
duty
faithfully
.
1
And
as
they
spake
.
Hereby
it
appeareth
how
watchful
the
wicked
be
:
because
they
are
alwaies
ready
at
an
inch
to
stop
the
mouth
of
the
seruants
of
Christ
.
And
vndoutedly
they
came
together
as
it
were
to
quench
some
great
fire
.
Which
thing
Luke
signifieth
,
when
as
hee
saith
that
the
ruler
or
captain
of
the
temple
came
also
,
and
hee
addeth
moreouer
that
they
tooke
it
greeuously
that
the
apostles
did
teach
.
Therfore
they
came
not
vpon
them
by
chaunce
,
but
of
set
purpose
:
that
according
to
their
authoritie
they
might
restrain
the
apostles
&
put
them
to
silence
.
And
yet
they
haue
some
shew
of
law
&
equitie
.
For
if
any
man
did
rashly
intrude
himself
,
it
was
the
office
of
the
high
priest
to
represse
him
:
&
also
in
like
sort
to
keep
the
people
in
the
obedience
of
the
law
&
the
prophets
,
&
to
preuent
all
new
doctrines
.
Therfore
when
they
heare
vnknowen
men
,
&
such
as
had
no
publik
authority
,
preaching
vnto
the
people
in
the
temple
,
they
seeme
according
as
their
office
did
require
,
&
they
were
commanded
by
God
to
adresse
themselues
to
remedie
this
.
And
surely
at
the
first
blush
it
seemeth
that
there
was
nothing
in
this
action
worthie
of
reprehension
:
but
the
end
doth
at
length
declare
that
their
counsell
was
wicked
,
&
their
affection
vngodly
.
Againe
it
was
an
hard
matter
for
the
Apostles
to
escape
infamie
and
reproch
,
because
they
being
priuate
&
despised
persons
,
did
take
vpon
them
publike
authority
.
To
wit
,
because
when
things
are
out
of
order
,
many
things
must
be
assaied
contrary
to
the
common
custome
:
&
especially
when
we
are
to
auouch
&
defend
religion
&
the
worship
of
God
.
&
the
ringleaders
themselues
do
stop
alwayes
,
&
doe
abuse
that
office
against
God
,
which
was
committed
vnto
them
by
god
.
The
faithfull
champions
of
Christe
must
swallow
vp
&
passe
through
this
ignominy
in
poperie
.
For
a
thousand
sommers
will
go
ouer
their
heads
,
before
any
reformation
or
amendment
will
wex
ripe
amongst
them
for
the
better
.
Therfor
Luke
standeth
vpon
this
point
,
when
as
he
saith
that
they
were
greeued
,
because
the
resurrection
was
preached
in
the
name
of
Christ
.
For
hereupon
it
foloweth
that
they
did
hate
the
doctrine
before
they
knew
the
same
.
He
expresseth
the
Saduces
by
name
,
as
those
which
were
more
couragious
in
this
cause
.
For
they
were
almost
a
part
of
the
Priests
:
but
because
the
question
is
about
the
resurrection
,
they
set
them selues
against
the
apostles
more
than
the
rest
.
Furthermore
this
was
most
monstrous
confusion
amongest
the
Iewes
,
in
that
this
sect
which
was
so
profane
,
was
of
such
authority
.
For
what
godlines
could
remaine
,
when
as
the
immortalitie
of
the
soul
was
counted
as
a
fable
&
that
freely
?
But
men
must
needs
run
headlong
after
this
sort
,
when
they
haue
once
suffred
pure
doctrin
to
fal
to
the
ground
amongst
them
.
Wherfore
we
must
so
much
the
more
diligently
beware
of
euerie
wicked
turning
a
side
,
least
suche
a
step
downe
follow
immediately
.
Some
men
thinke
that
the
ruler
of
the
temple
was
chosen
from
among
the
priestes
:
but
I
doe
rather
thinke
that
he
was
some
chiefe
captaine
of
the
Roman
armie
.
For
it
was
a
place
which
was
fortified
both
naturally
and
artificially
.
Again
,
Herod
had
builded
a
tower
there
,
which
was
called
Antonia
.
So
that
it
is
to
be
thought
that
he
had
placed
there
a
band
of
souldiers
,
and
that
the
Romaine
Captaine
had
the
gouernment
of
the
Temple
:
least
it
should
be
a
place
of
refuge
for
the
Iewes
,
if
they
had
stirred
vppe
any
tumult
,
which
wee
may
likewise
gather
out
of
Iosephus
.
And
this
agreeth
very
wel
that
the
enemies
of
Christ
did
craue
the
help
of
the
secular
power
,
vnder
colour
of
appeasing
some
tumult
.
In
the
meane
season
they
seeke
fauour
at
the
handes
of
the
Romanes
,
as
if
they
were
carefull
to
maintaine
the
right
of
their
empire
.
4
And
many
of
them
which
heard
.
The
Apostles
are
put
in
prison
,
but
the
force
of
their
preaching
is
spread
farre
and
wide
,
and
the
course
therof
is
at
libertie
.
Of
which
thing
Paule
boasteth
very
much
,
that
the
worde
of
God
is
not
bound
with
him
.
And
here
we
see
that
Satan
&
the
wicked
haue
libertie
graunted
them
to
rage
against
the
children
of
God
:
yet
can
they
not
(
maugre
their
heads
)
preuaile
,
but
that
god
doth
further
and
promote
the
kingdome
of
his
sonne
,
Christ
doth
gather
togeather
his
sheepe
,
and
that
a
few
men
vnarmed
,
furnished
with
no
garrisons
,
do
shew
foorth
more
power
in
their
voice
alone
,
than
al
the
whole
world
by
raging
against
them
.
This
is
in
deed
no
common
work
of
God
,
that
one
sermon
brought
foorth
such
plentifull
frute
:
but
this
is
the
more
to
be
wondered
at
,
that
the
faithfull
are
not
terrified
with
the
present
daunger
,
and
discouraged
from
taking
vp
the
crosse
of
Christe
together
with
the
faith
.
For
this
was
a
hard
beginning
for
nouices
.
Christ
did
more
euidentlie
declare
by
this
efficacie
and
force
of
doctrine
,
that
he
was
aliue
,
than
if
he
should
haue
offered
his
bodie
to
be
handeled
with
hand
,
and
to
be
seen
with
the
eyes
.
And
wheras
it
is
said
that
the
number
of
those
which
beleeued
,
did
growe
to
be
about
fiue
thousand
,
I
do
not
vnderstand
it
of
those
which
were
newly
added
,
but
of
the
whole
church
.
5
And
it
came
to
passe
that
the
next
day
their
rulers
,
and
elders
,
&
Scribes
wer●
gathered
together
at
Ierusalem
.
6
And
Annas
the
highest
priest
,
and
Caiphas
,
and
Iohn
,
and
Alexander
,
and
so
many
as
were
of
the
kinred
of
the
priestes
.
7
And
when
they
had
set
them
before
them
,
they
asked
them
:
In
what
power
,
or
in
what
name
haue
ye
done
that
?
8
Then
Peter
,
being
filled
with
the
holy
Ghost
,
said
vnto
them
,
Yee
rulers
of
the
people
,
and
elders
of
Israel
,
9
If
we
be
iudged
this
day
for
healing
the
man
which
was
lame
,
by
what
mean●
he
is
made
whole
:
10
Be
it
knowen
vnto
you
all
:
and
to
all
the
people
of
Israel
,
that
in
the
name
of
Iesus
Christ
of
Nazareth
,
whom
ye
haue
crucified
,
whom
God
hath
raised
vppe
from
the
dead
,
this
man
standeth
before
you
whole
.
11
This
is
the
stone
which
was
refused
of
you
the
builders
,
it
is
placed
in
the
head
of
the
corner
.
12
Neither
is
there
saluation
in
any
other
.
Neither
is
there
any
other
name
giuen
vnder
heauen
vnto
men
,
wherein
we
must
be
saued
.
5
It
is
a
thing
worthie
to
be
noted
in
this
place
,
that
the
wicked
do
omit
no
subtiltie
that
they
may
blot
out
the
Gospell
and
the
name
of
Christ
,
&
yet
do
they
not
obtain
that
which
they
hoped
for
:
because
god
doth
make
their
counsels
frustrate
.
For
they
make
an
assemblie
wherein
they
doe
all
thinges
so
tyrannously
,
that
yet
notwithstanding
luste
beareth
a
shew
of
right
,
and
libertie
is
driuen
farre
away
,
and
at
length
,
the
truth
may
seem
to
be
condemned
by
good
right
.
But
the
Lord
bringeth
vpon
them
a
sodain
feare
,
so
that
they
dare
not
do
that
which
they
can
,
and
which
they
do
most
of
all
desire
:
whatsoeuer
the
Apostles
shall
bring
in
defence
of
their
cause
,
that
shall
remaine
buried
and
shut
vppe
with
the
walles
,
where
there
is
none
which
doth
beare
them
any
fauour
.
And
therefore
there
is
no
place
left
for
the
truth
.
Yet
wee
see
how
the
Lord
bringeth
their
counsell
to
nought
,
whiles
that
beeing
kept
backe
with
feare
of
the
people
,
they
stay
themselues
and
bridle
their
furie
,
to
the
ende
they
may
auoid
enuie
.
But
I
maruell
much
why
Luke
doeth
m●ke
Annas
the
highest
priest
in
this
place
,
seeing
that
it
appeareth
by
Iosephus
,
that
this
honour
was
not
taken
from
Caiphas
,
vntill
Vitellius
had
entred
Ierusalem
to
beare
rule
,
after
that
Pilate
was
commanded
to
depart
vnto
Rome
.
All
men
graunt
that
the
Lord
was
crucified
in
the
eighteenth
yeere
of
Tiberius
And
that
empire
did
continue
foure
yeres
longer
.
And
it
must
needs
be
,
that
there
were
3.
yeres
complete
after
the
death
of
Christ
,
before
Pilate
was
put
from
the
office
of
the
proconsull
.
For
when
Tiberius
was
dead
,
he
came
to
Rome
:
So
that
Caiphas
was
hie
priest
yet
3.
yeeres
after
the
death
of
Christ
.
Wherfore
it
is
to
be
thoght
that
that
wherof
Luke
speaketh
in
this
place
,
did
not
happen
immediatly
after
the
resurrection
of
Christ
.
Althogh
the
dout
cannot
thus
be
answered
.
For
Iosephus
reporteth
that
Ionathas
was
chosen
into
the
place
of
Caiphas
:
but
because
this
Ionathas
was
the
sonne
of
Annas
,
it
is
a
thing
not
vnlike
to
bee
true
,
that
the
sonne
was
called
by
the
name
of
the
father
:
as
Caiphas
also
had
two
names
:
for
they
did
also
call
him
Ioseph
.
7
In
what
power
.
They
do
yet
seeme
to
haue
some
zeale
of
God
.
For
they
feigne
that
they
are
carefull
that
the
honor
due
vnto
God
,
may
not
bee
giuen
to
any
other
.
Name
is
taken
in
this
place
for
authoririe
.
In
summe
,
they
deal
as
if
they
were
most
earnest
defenders
&
maintainers
of
Gods
glory
.
In
the
mean
season
their
importunatenes
is
wonderful
,
in
that
they
go
about
to
driue
the
apostles
to
make
deniall
,
by
asking
many
questions
concerning
a
manifest
matter
,
&
to
wring
out
by
fear
some
●●her
thing
than
they
had
confessed
.
But
God
doeth
bring
their
craftie
wilinesse
to
naught
,
&
maketh
them
heare
that
which
they
woulde
not
.
8
Peter
being
filled
with
the
holy
Ghost
.
It
is
not
without
great
cause
that
Luke
addeth
this
,
to
the
ende
wee
may
know
that
Peter
spake
not
with
such
a
maiestie
of
himself
.
And
surely
seeing
hee
had
denied
his
master
Christ
,
being
afraid
at
the
voice
of
a
sielie
woman
,
he
should
haue
vtterly
fainted
in
such
an
assembly
,
9
If
we
be
iudged
.
Vndoubtedly
Peter
layeth
tyrannie
to
the
charge
of
the
Priestes
&
the
Scribes
,
because
they
examine
them
vniustly
concerning
a
benefit
which
deserueth
praise
,
as
if
he
and
his
felow
had
committed
some
haynous
offence
.
If
saith
he
,
wee
bee
accused
for
this
cause
,
because
we
haue
made
a
sick
man
whole
,
Peter
hath
in
this
place
more
respect
vnto
the
wicked
affection
of
the
mind
,
than
vnto
the
very
order
of
the
question
.
For
if
vnder
colour
of
a
miracle
,
the
Apostles
woulde
haue
drawen
away
the
people
from
the
true
&
sincere
worshippe
of
God
,
they
should
haue
been
worthily
called
to
answere
for
themselues
:
because
religion
doth
far
excell
all
the
good
thinges
of
this
present
life
.
But
seeing
they
(
hauing
no
cause
at
al
)
did
wickedly
make
an
offence
of
that
which
they
ought
to
haue
honored
:
Peter
being
supported
with
this
confidence
doth
at
the
first
gird
them
wittily
with
a
taunting
preface
,
because
they
sit
as
iudges
to
condemne
good
deedes
.
Yet
he
toucheth
this
point
but
lightly
,
that
he
may
passe
ouer
vnto
the
matter
.
10
Be
it
knowen
vnto
you
.
Peter
might
(
as
I
haue
alredy
said
)
haue
turned
aside
vnto
many
starting
holes
,
if
hee
would
not
haue
entred
the
cause
:
but
because
the
myracle
was
wrought
,
to
this
ende
,
that
the
name
of
Christ
might
be
glorified
,
he
descendeth
by
and
by
vnto
this
.
For
hee
knewe
that
he
was
the
minister
of
such
excellent
power
of
GOD
that
he
might
haue
a
seale
to
confirme
his
doctrine
.
In
the
meane
while
the
wicked
,
will
they
nill
they
,
are
enforced
to
heare
that
which
they
would
haue
had
buried
full
deepe
.
When
they
haue
done
what
they
can
,
this
is
all
,
they
cause
Peter
to
auouch
and
obiect
to
their
faces
,
that
wherewith
they
were
so
grieued
,
when
it
was
spoken
to
others
.
And
first
he
maketh
Christ
the
authour
of
the
myracle
.
Secondly
because
it
seemed
to
be
an
absurde
and
vncredible
thing
,
that
a
deade
man
should
bee
endewed
with
diuine
power
,
he
testifieth
that
Christ
is
aliue
,
because
God
hath
raised
him
vp
from
the
deade
,
howsoeuer
they
had
crucified
him
.
So
that
the
myracle
giueth
him
occasion
to
preach
the
resurrection
of
Christ
.
And
by
this
testimonie
Peter
meant
to
prooue
,
that
he
was
the
true
Messias
.
He
saith
that
they
had
crucified
him
,
not
onely
to
the
end
he
may
vpbraide
this
vnto
them
,
that
they
may
acknowledge
their
fault
:
but
also
that
they
may
vnderstand
,
that
they
haue
in
vaine
striuen
against
God
:
and
so
consequently
cease
to
rage
so
vnluckely
and
with
such
deadly
successe
.
11
This
is
the
stone
.
He
confirmeth
by
testimonie
of
Scripture
that
it
is
no
new
thing
,
that
the
ringleaders
of
the
Church
,
which
haue
glorious
titles
giuen
them
,
and
haue
the
chiefe
roome
in
the
Temple
of
God
,
haue
notwithstanding
wickedlie
reiected
Christ
.
Therefore
hee
citeth
a
place
out
of
the
hundreth
and
eighteenth
Psalme
:
Neither
is
there
saluation
in
any
other
.
Hee
passeth
from
the
species
vnto
the
[
”
](A17642-e18170-b)
”
Or
generall
.
Genus
:
and
he
goeth
from
the
corporall
benefit
,
vnto
perfect
health
.
And
assuredly
Christ
had
shewed
this
one
token
of
his
grace
,
to
the
end
he
might
be
knowne
to
bee
the
onely
author
of
life
.
Wee
must
consider
this
in
all
the
benefites
of
God
,
to
wit
,
that
he
is
the
fountaine
of
saluation
.
And
he
meant
to
pricke
and
sting
the
Priests
with
this
sentence
,
when
as
he
saith
that
there
is
saluation
in
none
other
saue
only
in
Christ
,
whom
they
went
about
to
put
quit
out
of
remembrance
.
As
if
he
should
say
,
that
they
are
twise
damned
,
who
did
not
onely
refuse
the
saluation
offered
them
by
God
,
but
endeuour
to
bring
the
same
to
naught
,
and
did
take
from
all
the
people
the
fruit
and
vse
thereof
.
And
although
he
seemeth
to
speake
vnto
deafe
men
,
yet
doth
he
preach
of
the
grace
of
Christ
,
if
peraduenture
some
can
abide
to
heare
:
if
not
,
that
they
may
at
least
be
depriued
of
all
excuse
by
this
testimonie
.
Neither
is
there
any
other
name
.
He
expoundeth
the
sentence
next
going
before
.
Saluation
(
saith
he
)
is
in
Christ
alone
:
because
God
hath
decreed
that
it
should
be
so
.
For
by
Name
he
meaneth
the
cause
or
mean
.
as
if
he
shuld
haue
said
,
For
as
much
as
saluation
is
in
Gods
power
only
,
he
wil
not
haue
the
same
to
be
common
to
vs
by
any
other
means
,
then
if
we
aske
it
of
Christ
alone
.
Wheras
he
saith
vnder
heauen
,
they
do
commonly
referre
it
vnto
creatures
:
as
if
he
shoulde
say
,
that
the
force
and
power
to
saue
,
is
giuen
to
Christ
alone
.
Notwithstanding
I
do
rather
thinke
that
this
was
added
,
because
men
cannot
ascende
into
heauen
,
that
they
may
come
vnto
God
.
Therefore
seing
we
are
so
farre
from
the
kingdome
of
God
,
it
is
needfull
that
God
doe
not
onely
inuite
vs
vnto
himselfe
,
but
that
reaching
out
his
hand
,
he
offer
saluation
vnto
vs
,
that
we
may
enioy
the
same
.
Peter
teacheth
in
this
place
,
that
he
hath
done
that
in
Christ
,
because
he
came
downe
into
the
earth
for
this
cause
,
13
And
when
they
saw
the
boldnesse
of
Peter
and
Iohn
,
and
considered
that
they
were
men
vnlearned
and
ignorant
,
they
wondered
,
and
they
knewe
them
that
they
had
beene
with
Iesus
.
14
And
when
they
saw
the
man
that
had
beene
healed
standing
with
them
,
they
could
not
say
against
it
.
15
But
when
they
had
commanded
them
to
depart
out
of
the
councell
,
they
consulted
among
themselues
,
16
Saying
,
What
shal
we
do
to
these
men
?
For
a
manifest
signe
is
done
by
them
,
and
it
is
openlie
knowne
to
all
the
inhabitants
of
Ierusalem
,
neither
can
wee
denie
it
.
17
But
least
it
bee
noised
any
farther
among
the
people
,
in
threatning
let
vs
threaten
them
,
that
they
speake
not
hence
foorth
to
any
man
in
this
name
.
18
And
then
when
they
had
called
them
,
they
charged
them
that
they
should
not
speake
at
all
,
or
teach
in
the
name
of
Iesus
.
13
Here
may
we
see
an
euill
conscience
:
for
being
destitute
of
right
&
reason
,
they
break
out
into
open
tyranny
,
the
hatred
wherof
they
had
assaied
to
escape
.
Therfore
he
doth
first
declare
that
they
were
conuict
,
that
it
may
appeare
that
they
did
war
against
God
wittingly
&
willingly
like
Gyants
.
For
they
see
a
manifest
worke
of
his
in
the
man
which
was
healed
,
and
yet
do
they
wickedly
set
themselues
against
him
.
In
as
much
as
they
knowe
that
Peter
and
Iohn
were
men
vnlearned
and
ignorant
,
they
acknowledge
that
there
was
somewhat
more
than
belongeth
to
man
,
in
their
boldnesse
:
therefore
they
are
enforced
to
wonder
whether
they
will
or
no.
Yet
they
breake
out
into
such
impudencie
,
that
they
feare
not
to
seeke
some
tyrannous
meanes
to
oppresse
the
truth
.
When
as
they
confesse
that
it
is
a
manifest
signe
,
they
condemne
themselues
therin
of
an
euil
conscience
.
When
they
say
that
it
is
knowne
to
al
men
,
they
declare
that
passing
ouer
God
,
they
haue
respect
vnto
men
onely
.
For
they
bewray
their
want
of
shame
therby
,
that
they
would
not
haue
doubted
to
turne
their
backe
,
if
there
had
beene
any
colour
of
deniall
.
And
when
they
aske
what
they
shall
doe
,
they
make
their
obstinate
wickednesse
knowne
vnto
al
men
.
For
they
would
haue
submitted
them selues
vnto
God
,
vnlesse
diuellish
furie
had
carried
them
away
to
some
other
purpose
.
This
is
the
Spirit
of
giddines
and
madnesse
,
wherewith
God
doeth
make
his
enimies
drunke
.
So
when
they
hope
shortly
after
that
they
can
by
threatnings
bring
it
about
,
that
the
fame
shall
goe
no
farther
,
what
can
bee
more
foolish
?
For
after
they
haue
put
two
simple
men
to
silence
,
shall
the
arme
of
God
be
broken
?
17
In
threatning
let
vs
threaten
.
Here
may
wee
see
what
a
deadly
euill
power
,
voide
of
the
feare
of
God
is
.
For
when
that
religion
and
reuerence
which
ought
,
doth
not
reigne
,
the
more
holy
the
place
is
which
a
man
doth
possesse
,
the
more
boldly
doth
he
rage
.
For
which
cause
wee
alwayes
take
good
heed
that
the
wicked
bee
not
preferred
vnto
the
gouernment
of
the
Church
.
And
those
which
are
called
to
this
function
,
must
behaue
themselues
reuerently
and
modestly
,
least
they
seeme
to
be
armed
to
do
hurt
.
But
and
if
it
so
happen
they
abuse
their
honor
,
the
Spirite
declareth
there
as
in
a
glasse
,
what
small
accompt
wee
ought
to
make
of
their
decrees
and
commaundementes
.
The
authoritie
of
the
Pastors
hath
certaine
bounds
appointed
,
which
they
may
not
passe
.
And
if
they
dare
be
so
bolde
,
we
may
lawfully
refuse
to
obey
them
,
for
if
we
should
,
it
were
in
vs
great
wickednes
:
as
it
followeth
now
.
19
And
Peter
and
Iohn
answered
them
,
&
said
,
Whether
it
be
right
in
the
sight
of
God
,
to
hearken
vnto
you
rather
than
to
God
,
iudge
yee
.
20
For
we
cannot
but
speake
those
thinges
which
we
haue
seene
and
heard
.
21
And
when
they
had
threatened
them
,
they
let
them
go
finding
nothing
for
which
they
might
punish
them
,
because
of
the
people
:
for
all
men
did
glorifie
God
,
because
of
that
which
was
done
.
22
For
the
man
was
more
then
fortie
yeares
olde
,
on
whom
the
signe
of
healing
was
shewed
.
23
Furthermore
when
they
were
let
goe
,
they
came
to
their
fellowes
,
and
tolde
them
whatsoeuer
thinges
the
Priestes
and
Elders
had
said
.
19
Whether
it
be
right
.
Let
vs
remember
to
whom
they
make
this
answere
.
For
this
councel
did
vndoubtedly
represent
the
Church
:
yet
because
they
do
abuse
their
authoritie
,
the
Apostles
say
flatly
that
they
are
not
to
be
obeyed
.
And
(
as
men
vse
to
do
in
an
euident
matter
)
they
referre
ouer
the
iudgement
vnto
their
aduersaries
,
for
a
reproch
vnto
them
.
Furthermore
it
is
worth
the
noting
,
that
they
set
the
authoritie
of
God
against
their
decrees
.
Which
thing
should
be
done
out
of
season
,
vnlesse
they
were
the
enemies
of
God
,
who
notwithstanding
were
otherwise
the
ordinarie
Pastors
of
the
Church
.
Moreouer
the
Apostles
expresse
a
farther
thing
also
,
to
wit
,
that
the
obedience
which
men
vse
toward
euill
and
vnfaithful
Pastors
,
howsoeuer
they
holde
the
lawfull
gouernement
of
the
Church
,
is
contrarie
to
God
.
This
question
doth
the
Pope
aunswere
pleasauntly
,
because
he
saith
that
all
those
thinges
are
diuine
oracles
whatsoeuer
it
hath
pleased
him
to
blunder
out
vnaduisedly
.
By
this
meanes
the
daunger
of
contrarietie
is
taken
away
.
But
the
Bishops
can
chalenge
no
more
at
this
day
,
than
God
had
giuen
then
to
the
order
of
the
Priestes
.
Therefore
this
is
a
toy
too
childish
,
That
they
can
commaund
nothing
but
that
which
is
agreeable
to
the
commaundement
of
God
.
Yea
rather
the
thing
it selfe
declareth
euidently
,
that
there
shall
be
no
conflictt
then
,
if
they
suffer
their
vaine
and
vnbridled
lust
to
raunge
freely
,
hauing
vanquished
and
renounced
the
doctrine
of
Christ
.
Therefore
by
what
title
soeuer
men
be
called
,
yet
must
we
heare
them
onely
vpon
this
condition
,
if
they
leade
vs
not
away
from
obeying
God
.
So
that
we
must
examine
all
their
traditions
,
by
the
rule
of
the
worde
of
God
.
We
must
obey
princes
and
others
which
are
in
authoritie
:
yet
so
,
that
they
robbe
not
God
(
who
is
the
chiefe
king
,
Father
,
and
Lord
)
of
his
right
,
and
authoritie
.
If
we
must
obserue
such
modestie
in
politique
gouernemente
,
it
ought
to
bee
of
farre
more
force
in
the
spirituall
gouernement
of
the
Church
.
And
least
according
to
their
wonted
pride
,
they
thinke
that
their
authoritie
is
abated
,
when
God
is
extolled
aboue
them
,
Peter
draweth
them
away
from
such
pleasant
flattering
of
themselues
,
telling
them
that
this
matter
must
be
determined
before
the
iudgement
seat
of
God
,
for
he
saieth
plainelie
,
Before
God
:
because
howsoeuer
men
be
blinded
,
yet
wil
God
neuer
suffer
any
man
to
be
preferred
before
him
.
And
sur●ly
the
Spirite
did
put
this
answere
in
the
mouth
of
the
Apostles
,
not
onely
to
the
end
he
might
represse
the
furiousnes
of
the
enimies
,
but
that
he
might
also
teach
vs
what
we
ought
to
do
,
so
often
as
men
become
so
proud
,
that
hauing
shaken
off
the
yoke
of
God
,
they
will
lay
their
owne
yoke
,
vpon
vs
.
Therefore
let
vs
then
remember
this
holy
authoritie
of
God
,
which
is
able
to
driue
away
the
vaine
smoake
of
all
mans
excellencie
.
20
For
we
cannot
.
Manie
things
which
are
found
out
by
hearing
and
seing
,
may
yea
ought
to
bee
concealed
,
when
as
the
question
is
concerning
the
redeeming
of
peace
.
For
this
is
a
point
of
discourtesie
and
of
wicked
stubbernes
to
mooue
and
raise
a
tumult
about
vnnecessary
matters
:
but
the
Apostles
doe
not
speake
generally
,
when
as
they
say
they
cannot
but
speak
.
For
the
Gospel
of
Christ
is
now
in
hand
,
wherein
consisteth
both
the
glory
of
God
,
and
the
saluation
of
men
.
It
is
an
vnmeete
thing
and
sacrilegious
wickednesse
,
that
the
same
should
be
suppressed
by
prohibitions
and
menacings
of
men
:
for
God
commandeth
that
his
Gospel
be
preached
:
especially
sythence
they
did
know
that
they
were
chosen
to
be
witnesses
&
preachers
of
Christ
:
and
that
God
had
opened
their
mouth
.
Therefore
whosoeuer
putteth
them
to
sylence
,
he
indeuoreth
so
much
as
he
is
able
to
abolish
the
grace
of
God
,
and
for
do
the
saluation
of
men
.
And
if
so
be
it
a
prohibition
so
wicked
doe
stoppe
our
mouthes
,
wo
be
to
our
sluggishnes
.
Now
let
all
men
see
what
confession
God
requireth
at
their
hands
:
least
when
they
keepe
silence
because
of
men
,
they
heare
a
fearefull
voice
proceede
out
of
the
mouth
of
Christ
,
whereby
their
vnfaithfulnes
shal
be
condemned
.
And
as
for
those
which
are
called
vnto
the
office
of
teaching
,
let
them
be
terrified
with
no
threatnings
of
men
,
with
no
colour
of
authoritie
,
but
let
them
execute
that
office
which
they
knowe
is
inioyned
them
by
God
.
21
And
when
they
had
threatned
them
.
And
here
is
the
end
of
sedition
,
that
the
wicked
cease
not
to
breath
out
their
furie
,
yet
are
they
bridled
by
the
secrete
power
of
God
,
so
that
they
cannot
tell
howe
to
doe
any
hurt
.
How
is
it
that
being
content
with
threatnings
,
they
do
not
also
rage
against
their
bodies
,
saue
onely
because
the
power
of
God
doeth
binde
them
as
a
chaine
?
Not
that
the
feare
of
God
doth
preuaile
with
them
for
it
is
the
regarde
of
the
people
alone
which
hindreth
them
:
but
the
Lord
doth
binde
them
with
his
bonds
though
they
be
ignorant
thereof
.
Luke
commendeth
vnto
vs
the
prouidence
of
God
in
preseruing
his
children
:
and
though
it
be
hidden
from
the
wicked
,
yet
we
may
behold
the
same
with
the
eyes
of
faith
.
Furthermore
the
woonderfull
Counsell
of
God
doth
shew
it selfe
heere
,
in
that
the
glory
of
Christ
is
furthered
by
those
which
are
his
most
deadly
enimies
.
For
whereas
the
Priestes
doe
assemble
themselues
togither
,
it
is
not
done
without
great
rumour
.
All
men
waite
for
some
rare
and
singular
euent
:
the
Apostles
depart
being
let
loose
and
acquitted
.
Therefore
the
aduersaries
are
not
onely
vanquished
:
but
they
confirme
the
Gospel
against
their
will
.
Notwithstanding
it
is
expedient
for
vs
to
marke
again
,
that
the
faithful
do
so
get
the
victorie
,
that
they
are
alwaies
humbled
vnder
the
crosse
.
For
they
are
threatned
againe
and
straitly
charged
that
they
teach
not
hencefoorth
in
the
name
of
Christ
.
Therefore
they
doe
not
so
get
the
vpper
hande
,
that
they
doe
not
triumph
,
saue
onely
vnder
the
reproch
of
the
crosse
.
Whereas
Luke
saith
that
they
did
all
glorifie
God
,
he
noteth
the
fruite
of
the
miracle
now
the
second
time
:
although
it
may
be
that
they
were
not
all
brought
vnto
the
perfect
ende
.
For
that
man
which
is
touched
with
the
feeling
of
the
power
of
God
,
&
doth
not
come
vnto
Christ
,
neither
hath
his
faith
confirmed
by
the
myracle
,
he
staieth
as
it
were
in
the
mid-way
.
Yet
this
was
some
thing
,
though
not
al
,
that
the
power
of
God
was
acknowledged
in
the
healing
of
the
man
,
so
that
the
aduersaries
being
ashamed
,
did
cease
off
from
their
furie
,
or
at
least
giue
backe
a
little
.
23
Furthermore
when
they
were
let
goe
.
It
shall
appeare
by
and
by
to
what
end
they
declared
to
the
other
disciples
,
what
things
had
befallen
them
:
to
wit
,
that
they
might
be
the
more
emboldned
and
encouraged
by
the
grace
of
God
heereafter
:
secondly
that
they
might
arme
themselues
with
praier
against
the
furious
threatnings
of
their
enimies
.
And
thus
must
the
children
of
God
doe
,
one
must
pricke
forward
another
,
and
they
must
ioine
hand
in
hand
that
they
may
vanquish
the
common
aduersary
fighting
vnder
Christs
banner
.
They
consider
with
themselues
what
dangers
hang
ouer
their
heads
,
to
the
end
they
may
be
the
more
ready
to
enter
the
same
:
although
they
see
their
enemies
prease
sore
vppon
them
:
yet
least
it
should
greeue
them
to
haue
a
newe
cumbat
euer
nowe
and
then
:
they
assure
themselues
that
they
shall
be
inuincible
throgh
the
same
power
of
God
wherby
they
gat
the
victory
before
.
And
it
is
to
be
thought
(
although
Luke
make
no
mention
thereof
)
that
the
Apostles
being
contented
with
their
former
aunswer
,
did
not
contende
with
those
furies
:
&
yet
we
must
perswade
our selues
that
they
were
not
so
forgetfull
of
their
former
constancie
,
that
they
did
submit
themselues
vnto
their
vngodly
decree
like
slaues
.
24
And
when
they
had
heard
it
,
they
lift
vp
their
voice
vnto
God
with
one
accord
,
and
said
,
Lorde
,
thou
art
God
which
hast
made
heauen
and
earth
,
the
sea
and
all
things
which
are
therein
.
25
Which
by
the
mouth
of
thy
seruant
Dauid
hast
said
,
Why
haue
the
heathen
raged
togither
,
and
why
haue
the
people
imagined
vaine
things
?
26
The
Kings
of
the
earth
haue
stood
vp
,
and
the
Rulers
haue
met
togither
:
against
the
Lord
,
and
against
his
Christ
.
27
For
of
a
trueth
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
,
haue
come
togither
in
this
citie
against
thy
holy
sonne
Iesus
,
28
That
they
might
doe
whatsoeuer
thine
hande
,
and
thy
counsell
had
decreed
before
to
be
done
.
29
And
now
O
Lord
,
looke
vpon
the
threatnings
of
these
men
,
and
graunt
vnto
thy
seruants
that
they
may
speake
thy
word
with
boldnesse
.
30
Reaching
out
thine
hand
to
this
ende
,
that
healing
,
and
signes
,
and
wonders
may
be
done
by
the
name
of
thy
holie
sonne
Iesus
.
31
And
when
they
had
prayed
,
the
place
mooued
wherein
they
were
assembled
.
And
they
were
all
filled
with
the
holie
Ghost
,
and
did
speake
the
worde
of
God
with
boldnesse
.
Wee
are
taught
by
this
example
,
what
is
our
duetie
to
doe
,
when
our
aduersaries
doe
imperiously
threaten
vs
.
For
wee
must
not
careleslie
laugh
in
time
of
daunger
,
but
the
feare
of
daunger
ought
to
driue
vs
to
craue
helpe
at
the
hands
of
God
:
and
this
is
a
remedie
to
comfort
and
set
vs
vp
on
foote
,
least
being
terrified
with
threatnings
,
wee
cease
off
from
doing
our
duetie
.
Heere
is
a
double
fruit
of
this
historie
:
that
the
disciples
of
Christ
doe
not
ieast
when
they
heare
that
their
enimies
doe
threaten
them
so
sore
,
and
prease
so
sore
vppon
them
,
as
carelesse
and
sluggish
men
vse
to
doe
,
but
being
touched
with
feare
,
they
flie
to
seeke
helpe
at
the
handes
of
God
:
And
againe
they
are
not
terrified
,
neither
yet
do
they
conceiue
any
immoderate
feare
:
but
craue
of
God
inuincible
constancie
with
right
godly
petitions
.
24
Thou
art
God
which
hast
created
.
Although
this
title
and
commendation
of
Gods
power
be
generall
,
yet
it
ought
to
be
referred
vnto
the
present
matter
.
For
they
do
in
such
sort
acknowledge
the
power
of
God
in
the
creation
of
the
whole
world
,
that
they
applie
the
same
therewith
all
vnto
the
present
vse
.
In
like
sort
the
Prophetes
do
oftentimes
commend
the
same
,
to
the
end
they
may
redresse
that
feare
which
troubleth
vs
when
we
behold
the
power
of
our
enimies
.
Secondly
they
adde
thereunto
the
promise
:
&
they
make
these
two
the
foundations
of
their
boldnesse
,
wherewith
they
are
emboldned
to
pray
.
And
surely
our
prayers
are
such
as
they
ought
to
be
,
and
acceptable
to
God
,
onely
then
,
when
as
staying
our selues
vpon
his
promises
and
power
,
wee
pray
with
certaine
hope
to
obtaine
that
for
which
we
pray
.
For
we
cannot
otherwise
haue
any
true
confidence
,
vnlesse
God
do
will
vs
to
come
vnto
him
,
and
promise
that
he
is
readie
to
helpe
vs
:
and
secondly
vnlesse
we
acknowledge
that
he
is
able
ynough
to
helpe
vs
.
Wherefore
let
the
faithfull
exercise
themselues
in
this
double
meditation
,
so
often
as
they
addresse
themselues
vnto
prayer
.
Furthermore
we
gather
hereby
after
what
sort
we
ought
to
consider
the
creation
of
the
world
:
to
wit
,
that
we
may
knowe
that
all
thinges
are
subiect
to
God
,
and
ruled
by
his
will
:
and
when
that
the
worlde
hath
done
what
it
can
,
there
shall
no
other
thing
come
to
passe
but
that
which
God
hath
decreed
:
yea
that
the
wantonnesse
of
the
wicked
is
monstrous
,
as
if
the
clay
should
resist
the
potter
.
For
this
is
the
meaning
of
the
faithful
generally
,
that
whatsoeuer
dangers
hange
ouer
their
heads
,
yet
can
God
preuent
the
same
infinit
wayes
,
for
as
much
as
all
things
are
in
his
hande
:
and
that
hee
is
able
to
make
all
the
parts
of
heauen
and
earth
(
which
he
hath
created
)
to
obey
him
.
25
Who
by
the
mouth
of
Dauid
.
They
discende
nowe
vnto
the
seconde
member
,
that
they
aske
nothing
but
that
which
God
hath
promised
to
performe
.
So
that
his
will
and
power
are
ioyned
togither
,
to
the
ende
they
may
fully
assure
themselues
that
they
shall
obtaine
their
requestes
.
And
because
the
kingdome
of
Christ
is
now
in
hand
,
they
make
rehearsall
of
the
promise
of
God
,
wherein
he
promiseth
to
defende
and
maintaine
the
same
:
so
that
when
the
whole
worlde
hath
done
what
it
can
to
ouerthrow
it
,
yet
all
shall
bee
in
vaine
.
And
heerein
appeareth
their
Godlinesse
,
and
syncere
zeale
,
in
that
they
are
not
so
much
carefull
for
their
owne
safetie
,
as
for
the
encreasing
and
aduancement
of
the
kingdome
of
Christ
.
Why
haue
the
Gentiles
raged
?
Wee
must
needes
confesse
that
Dauid
speaketh
of
himselfe
:
who
after
he
was
chosen
King
by
the
Lord
,
and
annointed
by
Samuel
the
Prophet
,
did
enioy
the
kingdome
verie
hardly
,
because
his
enimies
withstoode
him
on
euerie
side
.
Wee
knowe
howe
the
rulers
and
people
conspired
togither
with
Saul
and
his
familie
:
after
that
,
the
Philistines
and
other
straunge
enimies
,
despising
him
when
hee
came
newlie
to
the
crowne
,
made
warre
against
him
,
striuing
who
should
beginne
first
.
Wherefore
it
is
not
without
cause
that
he
complaineth
that
the
Kings
rage
and
take
counsell
togither
,
and
that
the
people
doe
goe
about
diuerse
things
.
Neuerthelesse
because
he
knew
that
God
was
the
supporter
of
his
kingdome
,
hee
derideth
their
foolish
enterprises
,
and
affirmeth
that
they
are
vaine
.
But
because
his
kingdome
was
established
,
that
it
might
bee
a
figure
or
image
of
the
kingdome
of
Christ
;
Dauid
doth
not
stay
still
in
the
shadowe
it selfe
,
but
hee
apprehendeth
the
bodie
:
yea
the
holy
Ghost
,
as
the
Apostles
doe
truely
repete
the
same
,
doeth
sharply
reprooue
the
foolish
and
ridiculous
madnesse
of
the
worlde
,
in
that
they
dare
inuade
the
kingdome
of
Christ
which
God
had
established
,
as
well
in
the
person
of
Dauid
as
of
Christ
himselfe
.
And
this
is
a
singular
comfort
,
in
that
we
heare
that
God
is
on
our
side
,
so
long
as
wee
goe
on
warfare
vnder
the
kingdome
of
Christ
.
Heereby
we
may
perswade
our selues
,
that
howsoeuer
al
men
both
high
and
low
,
doe
wickedly
conspire
togither
against
this
kingdome
,
yet
shal
they
not
preuaile
.
For
what
is
all
the
whole
world
compared
with
God
?
But
wee
must
first
of
all
knowe
and
assure
our selues
of
this
,
that
God
will
continually
maintaine
the
kingdome
of
his
sonne
,
whereof
he
himselfe
is
the
author
,
so
that
we
may
set
his
decree
(
which
shal
not
be
broken
)
against
the
rashnesse
of
men
:
that
trusting
to
the
help
of
his
hand
,
wee
may
not
doubt
to
despise
all
the
preparation
and
furniture
of
men
though
they
be
terrible
.
And
he
doth
diligently
expresse
how
great
the
bandes
of
the
aduersaries
are
:
hee
saith
that
they
attempt
all
things
,
he
doeth
also
recken
vp
their
counsels
,
least
any
of
these
doe
terrifie
vs
.
Furthermore
when
as
the
Psalm
teacheth
,
that
the
kingdome
of
Christ
shall
endure
,
maugre
the
heades
of
the
aduersaries
,
it
doth
also
shewe
that
there
shall
be
many
aduersaries
,
which
shall
endeuour
to
ouerthrow
the
same
.
On
the
one
side
hee
bringeth
in
the
Kinges
raging
,
on
the
other
,
the
people
all
out
of
quiet
.
Whereby
he
signifieth
that
all
estates
shall
be
offended
at
it
.
And
no
maruell
,
because
nothing
is
more
contrarie
to
the
flesh
,
than
the
Spirituall
sworde
of
the
Gospell
,
wherewith
Christ
killeth
vs
,
26
Against
the
Lorde
and
his
Christ
.
The
Spirit
teacheth
by
this
worde
that
al
those
doe
make
warre
against
God
,
which
refuse
to
submit
themselues
to
Christ
.
They
doe
full
little
think
this
oftentimes
.
Notwithstanding
it
is
so
,
that
because
God
will
raigne
in
the
parson
of
his
sonne
alone
,
we
refuse
to
obey
him
,
so
often
as
we
rebell
against
Christ
.
As
the
Lord
himselfe
saieth
in
Iohn
,
Hee
which
honoreth
not
the
sonne
,
honoreth
not
the
father
.
Wherefore
let
the
hypocrites
professe
a
thousande
times
,
that
they
meane
nothing
lesse
,
than
to
make
warre
against
God
,
yet
shal
they
finde
this
true
,
that
God
is
their
open
enemy
,
vnlesse
they
embrace
Christ
with
his
gospell
.
The
vse
of
this
doctrine
is
double
:
For
it
armeth
vs
against
all
the
terrours
of
the
flesh
,
because
wee
must
not
feare
,
lest
they
get
the
victorie
of
God
,
which
withstand
the
Gospell
.
Againe
we
must
beware
,
lest
through
the
contempt
of
godlie
doctrine
,
we
aduaunce
our selues
against
God
to
our
owne
destruction
.
27
Haue
met
togither
in
this
citie
.
They
declare
that
this
prophecie
was
prooued
to
bee
true
by
the
euent
,
to
the
ende
they
may
belieue
the
same
more
assuredly
.
For
the
sense
is
,
Lorde
thou
hast
spoken
it
,
and
we
haue
in
trueth
tryed
the
same
to
be
true
.
And
they
call
to
mynde
that
which
was
done
fowre
yeeres
before
or
there
about
.
In
like
sort
it
is
expedient
for
vs
to
applie
the
euents
of
things
which
are
foretolde
,
to
the
confirmation
of
our
faith
.
But
because
it
might
seeme
that
the
matter
fell
out
farre
otherwise
then
,
than
the
Psalme
pronounceth
,
for
asmuch
as
they
raged
not
in
vaine
,
neither
were
the
assaultes
of
the
enemies
frustrate
,
when
they
had
put
Christ
to
death
:
and
theire
violence
went
further
afterward
after
a
fearefull
manner
:
the
faithfull
remooue
this
offence
:
and
say
that
the
enemies
could
doe
no
more
,
than
God
had
appoynted
.
Therefore
howsoeuer
the
wicked
did
suppose
that
Christ
was
quite
taken
awaye
by
death
,
and
did
now
vainlie
triumph
,
yet
the
faithfull
confesse
that
their
rage
was
all
but
vaine
.
But
here
may
a
question
be
mooued
,
why
he
calleth
them
the
Gentiles
and
people
of
Israel
,
seing
there
was
but
one
bodie
.
I
think
that
the
diuersitie
of
countries
is
noted
in
this
place
,
out
of
which
the
Iewes
came
togither
to
the
feast
:
as
if
they
should
haue
said
,
that
the
Iewes
which
were
borne
in
diuers
places
,
hauing
made
as
it
were
a
concourse
,
did
assault
the
kingdome
of
Christ
,
yet
was
their
furie
frustrate
and
of
none
effect
.
Thy
holie
sonne
Iesus
.
The
Grecians
vse
the
verie
same
worde
which
I
translated
euen
now
,
Seruant
,
when
mention
was
made
of
Dauid
:
for
they
call
pa●da
somtimes
a
seruant
,
sometimes
a
Sonne
.
And
Dauid
i●
so
called
,
because
he
was
the
minister
of
God
,
as
well
in
ruling
the
people
,
as
in
the
office
of
a
Prophet
.
But
this
worde
Sonne
agreeth
better
with
the
person
of
Christ
,
vnlesse
some
man
had
leifer
take
it
thus
,
that
Luke
meant
to
allude
vnto
that
likelihood
which
Dauid
had
with
Christ
,
when
he
setteth
downe
a
worde
of
a
double
signification
.
It
is
expresly
saide
that
God
hath
annointed
his
sonne
,
that
that
may
truely
agree
to
him
which
is
in
the
Psalme
:
for
in
annointing
him
,
God
made
him
a
King
.
And
yet
wee
must
note
therewithall
what
manner
annointing
this
was
:
for
we
know
that
he
was
not
annointed
with
visible
oile
,
but
with
the
holie
Ghost
.
28
That
they
might
doe
.
I
haue
alreadie
declared
to
what
ende
this
is
spoken
:
that
the
kingdome
of
Christ
was
so
farre
from
being
ouerrunne
by
that
conspiracie
,
that
in
truth
it
did
then
florish
.
Notwithstanding
herein
is
contained
a
singular
doctrine
,
that
God
doth
so
gouerne
and
guide
all
things
by
his
secrete
counsel
,
that
he
doth
bring
to
passe
those
things
which
he
hath
determined
,
euen
by
the
wicked
.
Not
that
they
are
readie
willinglie
to
do
him
such
seruice
,
but
because
he
turneth
their
counsels
&
attempts
backward
:
so
that
on
the
one
side
appeareth
great
equitie
and
most
great
righteousnesse
:
on
the
other
appeareth
nought
but
wickednesse
and
iniquitie
.
Which
matter
we
haue
handled
more
at
large
in
the
second
Chapter
.
Let
vs
learne
here
by
the
way
,
that
we
must
so
consider
the
prouidence
of
God
,
that
wee
knowe
that
it
is
the
chiefe
and
onely
guider
of
all
thinges
,
which
are
done
in
the
worlde
:
that
the
diuell
and
all
the
wicked
are
kept
backe
with
Gods
bridle
,
least
they
should
doe
vs
any
harme
:
that
when
they
rage
fastest
,
yet
are
they
not
at
libertie
to
doe
what
they
list
,
but
haue
the
bridle
giuen
them
,
yet
so
farre
forth
as
is
expedient
to
exercise
vs
.
Those
men
which
do
acknowledge
the
foreknowledge
of
God
alone
,
and
yet
confesse
not
that
all
things
are
done
as
it
pleseth
him
,
are
easily
conuict
by
these
words
,
That
God
hath
appointed
before
that
thing
to
be
done
which
was
done
.
Yea
Luke
being
not
contented
with
the
worde
counsel
,
addeth
also
hand
,
vnproperly
,
yet
to
the
end
he
might
the
more
plainely
declare
that
the
euents
of
things
are
not
onely
gouerned
by
the
counsell
of
God
,
but
that
they
are
also
ordered
by
his
power
and
hand
.
29
And
now
O
Lord
.
They
doe
very
well
extend
that
vnto
themselues
,
which
they
cited
concerning
Christ
:
because
hee
will
not
bee
separated
from
the
Gospell
:
yea
what
trouble
so
euer
befalleth
his
members
,
hee
applieth
that
to
his
owne
person
.
And
they
craue
at
Gods
handes
that
hee
will
beate
downe
the
crueltie
of
the
aduersaries
:
yet
not
so
much
for
their
owne
sake
,
that
they
may
liue
quietlie
and
without
vexation
,
as
that
they
may
haue
libertie
to
preach
the
Gospell
in
all
places
.
Neither
was
it
for
them
to
desire
a
life
which
they
might
,
spende
idlely
,
hauing
forsaken
their
calling
.
For
they
adde
,
Graunt
vnto
thy
seruauntes
O
Lorde
,
that
they
may
speake
boldly
.
And
by
the
way
wee
must
note
this
speech
,
that
the
Lorde
woulde
beholde
their
threatnings
.
For
seeing
it
belongeth
properly
to
him
,
to
resist
the
proud
and
to
throw
downe
their
loftie
lookes
:
the
more
proudlie
they
bragge
and
boast
,
the
more
doe
they
vndoubtedly
prouoke
God
to
be
displeased
with
them
,
and
it
is
not
to
be
doubted
but
that
God
being
offended
with
such
indignitie
and
crueltie
,
30
Graunt
vnto
thy
seruants
.
Seeing
that
one
myracle
had
stinged
the
enimie
so
sore
,
howe
is
it
that
these
holy
men
do
desire
to
haue
new
myracles
done
daily
?
Therefore
we
gather
that
hence
,
which
I
haue
alreadie
touched
,
that
they
make
so
great
account
of
the
glorie
of
God
,
that
in
comparison
of
this
,
they
set
light
by
all
other
thinges
.
They
haue
respect
vnto
this
one
thing
onely
,
that
the
power
of
God
may
be
declared
by
myracles
,
which
the
godlie
ought
alwayes
to
desire
,
although
the
aduersaries
burst
,
and
all
the
whole
Hell
doe
rage
.
The
same
must
wee
also
thinke
of
boldnesse
to
speake
.
They
knewe
that
the
wicked
coulde
abide
nothing
worse
,
than
the
free
course
of
the
Gospel
:
but
because
they
knowe
that
that
is
the
doctrine
of
life
,
which
God
will
haue
published
whatsoeuer
befall
:
they
doe
vndoubtedly
preferre
the
preaching
thereof
before
all
other
thinges
,
because
it
is
acceptable
to
God
.
And
we
are
taught
that
wee
doe
then
rightlie
acknowledge
the
benefites
of
God
as
we
ought
,
if
by
this
occasion
wee
bee
pricked
forward
to
pray
,
that
hee
will
confirme
that
which
he
hath
begunne
.
The
Apostles
had
shewed
a
token
of
heroicall
fortitude
:
nowe
againe
they
pray
that
they
may
bee
furnished
with
boldnesse
.
So
Paule
desireth
the
faithfull
,
to
pray
vnto
the
Lorde
that
his
mouth
may
bee
opened
,
whereas
notwithstanding
his
voyce
did
sounde
euery
where
.
Therefore
the
more
we
perceiue
our selues
to
be
holpen
by
the
Lorde
,
let
vs
learne
to
craue
at
the
hands
of
God
that
we
may
goe
forward
hereafter
:
31
And
when
they
had
prayed
.
Luke
declareth
nowe
that
God
did
not
onely
heare
this
prayer
,
but
did
also
testifie
the
same
by
a
visible
signe
from
heauen
.
For
the
shaking
of
the
place
shoulde
of
it selfe
haue
done
them
small
good
:
but
it
tendeth
to
another
ende
,
that
the
faithfull
may
knowe
that
God
is
present
with
them
.
Finallie
it
is
nothing
else
but
a
token
of
the
presence
of
God
.
But
the
fruite
followeth
,
for
they
are
all
filled
with
the
holy
ghost
,
and
endowed
with
greater
boldnesse
.
Wee
ought
rather
to
stande
vppon
this
seconde
member
.
For
whereas
God
did
declare
his
power
then
by
shaking
the
place
,
it
was
a
rare
and
extraordinarie
thing
:
and
whereas
it
appeared
by
the
effect
,
that
the
Apostles
did
obtaine
that
which
they
desired
,
this
is
a
perpetuall
profite
of
prayer
,
which
is
also
set
before
vs
for
an
example
.
32
And
the
multitude
which
beleeued
had
one
heart
and
one
soule
:
and
no
man
did
say
that
any
of
those
things
which
he
possessed
was
his
owne
:
but
they
had
al
things
common
.
33
And
the
Apostles
did
beare
witnesse
of
the
resurrection
of
Iesus
Christ
with
great
power
,
and
great
grace
was
vpon
them
all
.
34
For
there
was
none
among
them
that
lacked
.
For
so
manie
as
possessed
lands
or
houses
,
selling
them
,
they
brought
the
price
of
those
thinges
which
were
solde
.
35
And
they
laid
it
at
the
feete
of
the
Apostles
.
And
it
was
distributed
to
euery
man
according
as
he
had
neede
.
36
And
Ioses
which
was
surnamed
of
the
Apostles
Barnabas
(
which
is
the
sonne
of
comfort
)
a
Leuite
,
of
the
countrie
of
Cyprus
,
37
Whereas
he
had
land
,
he
solde
it
,
and
brought
the
money
,
and
laide
it
at
the
Apostles
feete
.
32
And
the
multitude
.
In
this
place
there
are
three
thinges
commended
:
that
the
faithfull
were
all
of
one
minde
:
that
there
was
a
mutuall
partaking
of
goods
amongst
them
:
that
the
Apostles
behaued
themselues
stoutly
in
auouching
the
resurrection
of
Christ
.
He
saith
that
the
multitude
had
one
heart
:
because
this
is
farre
more
excellent
than
if
a
few
men
should
haue
a
mutuall
consent
.
And
heretofore
hee
hath
declared
that
the
Church
did
grow
to
be
about
fiue
thousand
.
And
now
he
saieth
that
there
was
wonderfull
concord
in
so
great
a
multitude
,
which
is
a
very
hard
matter
.
And
surelie
where
faith
beareth
the
chiefe
sway
,
it
doth
so
knitte
the
hearts
of
men
togither
,
that
all
of
them
do
both
will
and
nill
one
thing
.
For
discord
springeth
hence
,
because
wee
are
not
all
gouerned
with
the
same
Spirit
of
Christ
.
It
is
well
knowne
that
by
these
two
words
heart
&
soule
,
he
meaneth
the
will
.
And
because
the
wicked
do
oftentimes
conspire
togither
to
do
euill
:
this
concord
was
laudable
and
holy
therefore
,
because
it
was
amongst
the
faithful
.
And
no
man
did
say
.
This
is
the
second
member
:
that
they
coupled
this
loue
with
externall
benefits
.
But
we
shall
see
anon
,
after
what
sort
they
had
their
goods
common
.
This
is
nowe
worth
the
noting
in
the
text
of
Luke
,
that
the
inwarde
vnitie
of
mindes
goeth
before
as
the
roote
,
and
then
the
fruite
followeth
after
.
And
surely
euen
we
ought
to
obserue
the
same
order
,
wee
must
one
loue
another
,
and
then
this
loue
of
ours
must
shewe
it selfe
by
external
effects
.
And
in
vaine
do
we
boast
of
a
right
affection
,
vnlesse
there
appeare
some
testimonie
thereof
in
externall
offices
.
Moreouer
Luke
declareth
there
with
all
,
that
they
were
not
of
one
minde
for
any
respect
of
their
owne
commoditie
,
for
as
much
as
the
rich
men
,
when
they
did
liberally
bestowe
their
goods
,
sought
nothing
lesse
then
their
owne
gaine
.
33
And
with
gre●●
power
.
This
thirde
member
appertaineth
to
doctrine
.
For
Luke
doth
signifie
that
the
zeale
which
the
Apostles
had
to
preach
the
Gospel
,
was
so
farre
from
being
diminished
,
that
they
were
rather
endewed
with
newe
power
.
Whereas
he
doeth
onely
name
the
resurrection
of
Christ
,
it
is
Synecdoche
:
for
this
part
is
put
for
the
whole
Gospel
.
But
Luke
maketh
mention
of
the
resurrection
alone
,
because
it
is
as
it
were
the
furnishing
or
fulfilling
of
the
Gospel
:
and
secondlie
because
they
had
endured
a
sore
cumbat
for
the
same
,
and
the
Sadduces
were
sore
grieued
at
it
,
who
did
then
beare
the
chiefe
swindge
.
And
greate
grace
was
.
He
signifieth
that
this
serued
not
a
little
to
the
spreading
abroade
of
doctrine
,
in
that
by
healping
the
poore
so
bountifully
,
they
found
fauour
at
the
handes
of
straungers
.
For
he
saieth
that
they
were
beloued
,
because
they
were
beneficiall
.
Therefore
there
is
a
shewing
of
a
reason
in
these
wordes
,
No
man
amongest
them
did
lack
.
Although
wee
neede
not
doubt
of
this
,
but
that
their
honestie
,
and
temperaunce
,
and
modestie
,
and
patience
,
and
other
vertues
did
prouoke
manie
to
beare
them
good
will
.
Hee
declareth
afterwarde
,
after
what
sorte
they
had
their
goods
common
,
which
hee
had
touched
before
:
to
wit
,
that
the
rich
men
soulde
their
landes
and
houses
,
that
they
might
relieue
the
pouertie
of
the
poore
.
34
For
so
manie
as
were
.
Although
this
bee
an
vniuersall
speech
,
yet
is
it
all
one
as
if
it
were
indefinite
.
And
assuredly
it
is
to
be
thought
,
that
there
were
manie
which
did
not
diminish
their
possessions
,
and
that
may
be
gathered
out
of
the
text
.
For
when
he
speaketh
of
Ioses
anone
,
vndoubtedly
hee
meant
to
note
a
notable
example
passing
all
others
.
Therefore
hee
saieth
,
that
all
did
that
which
manie
did
euerie
where
.
Neither
doth
this
disagree
with
the
common
vse
of
the
Scripture
.
Againe
he
meaneth
not
that
the
faithful
solde
all
that
they
had
,
but
onely
so
much
as
neede
required
.
For
this
is
spoken
for
amplifications
sake
,
that
the
rich
men
did
not
only
relieue
the
pouertie
of
their
brethren
of
the
yerelie
reuenue
of
their
landes
,
but
they
were
so
liberall
,
that
they
spared
not
their
lands
.
And
this
might
bee
,
though
they
did
not
robbe
themselues
of
all
,
but
onely
a
little
diminish
their
reuenues
.
Which
wee
may
gather
againe
out
of
the
woords
of
Luke
:
For
hee
saieth
that
this
was
the
end
,
that
no
man
might
lack
.
He
sheweth
further
that
they
vsed
great
wisdome
:
bicause
it
was
distributed
as
euery
man
had
need
.
Therfore
the
goods
were
not
equally
deuided
,
but
ther
was
a
discrete
distribution
made
,
lest
anie
should
be
out
of
measure
oppressed
with
pouertie
.
And
peraduenture
Ioses
hath
this
commendation
giuen
him
by
name
,
because
he
sold
his
onely
possession
.
For
by
this
meanes
hee
passed
all
the
rest
.
Hereby
it
appeareth
what
that
meaneth
,
that
no
man
counted
any
thing
his
owne
,
but
they
had
all
things
common
.
For
no
man
had
his
owne
priuatly
to
himselfe
,
that
he
alone
might
enioy
the
same
,
neglecting
others
:
but
as
neede
required
,
they
were
readie
to
bestow
vpon
al
men
.
And
now
we
must
needs
haue
more
then
yron
bowels
:
seing
that
wee
are
no
more
moued
with
the
reading
of
this
historie
.
The
faithfull
did
at
that
day
giue
abundantly
euen
of
that
which
was
their
owne
:
but
wee
are
not
onely
content
at
this
day
wickedly
to
●●ppresse
that
which
we
haue
in
our
handes
,
but
doe
also
robbe
others
.
They
did
simplie
and
faithfully
bring
forth
their
owne
:
we
inuent
a
thousand
subtile
shifts
to
draw
all
things
vnto
vs
by
hooke
or
by
crooke
.
They
laid
it
downe
at
the
Apostles
feete
:
we
feare
not
with
sacrilegious
boldnesse
to
conuert
that
to
our
owne
vse
,
which
was
offered
to
God
.
They
sold
in
times
past
their
possessions
:
there
reigneth
at
this
day
an
vnsatiable
desire
to
buy
.
Loue
made
that
common
to
the
poore
and
needie
,
which
was
proper
to
euery
man
:
such
is
the
vnnaturalnes
of
some
men
now
,
that
they
cannot
abide
that
the
poore
should
dwell
vpon
the
earth
,
that
they
shoulde
haue
the
vse
of
water
,
aire
,
and
heauen
.
Wherefore
these
things
are
written
for
our
shame
&
reproch
.
Although
euen
the
poore
themselues
are
too
blame
for
some
part
of
this
euill
.
For
seeing
goods
cannot
be
common
after
this
sort
,
saue
onely
where
there
is
a
godly
agreement
,
and
where
there
reigneth
one
heart
and
one
soule
:
manie
men
are
either
so
proud
,
or
vnthankfull
,
or
slouthfull
,
or
greedie
,
or
such
hypocrites
,
that
they
do
not
onely
so
much
as
in
them
lyeth
,
quite
put
out
the
desire
to
doe
well
:
but
also
hinder
habilitie
.
CHAP.
V.
1
ANd
a
certaine
man
,
called
Ananias
,
with
Sapphira
his
wife
solde
a
possession
.
2
And
he
kept
backe
part
of
the
price
,
his
wife
knowing
thereof
:
and
bringing
part
,
he
laid
it
at
the
Apostles
feete
.
3
And
Peter
saide
,
Ananias
,
why
hath
Sathan
filled
thine
heart
,
that
thou
shouldest
lie
to
the
holy
Ghost
,
and
keepe
backe
part
of
the
price
of
the
ground
?
4
Did
it
not
remaining
remaine
to
thee
?
and
being
sold
,
was
it
not
in
thy
power
?
how
is
that
thou
hast
put
this
thing
in
thy
heart
?
thou
hast
not
lyed
to
men
,
but
to
God
.
5
And
when
Ananias
heard
these
wordes
,
falling
,
he
yeelded
vp
the
ghost
,
and
there
came
great
feare
vpon
all
those
which
had
heard
these
things
.
6
Furthermore
the
yonge
men
which
were
present
,
gathered
him
vp
,
and
carrying
him
out
,
they
buried
him
.
1
Those
thinges
which
Luke
hath
reported
hitherto
,
did
shewe
that
that
companie
which
was
gathered
togither
vnder
the
name
of
Christ
was
rather
a
companie
of
Angels
than
of
men
.
Moreouer
that
was
incredible
vertue
,
that
the
rich
men
did
dispoile
themselues
of
their
owne
accord
,
not
onely
of
their
money
,
but
also
of
their
land
,
that
they
might
relieue
the
poore
.
But
now
he
sheweth
that
Satan
had
inēnted
a
shift
to
get
into
that
holy
companie
:
&
that
vnder
color
of
such
excellent
vertue
.
For
he
hath
wonderfull
wiles
of
hypocrisie
to
insinuate
himselfe
.
This
way
doth
Sathan
assault
the
Church
,
when
as
he
cannot
preuaile
by
open
war.
But
wee
must
specially
in
this
place
haue
respect
vnto
the
drift
of
the
holy
Ghost
.
For
in
this
historie
he
meant
to
declare
,
first
how
acceptable
singlenesse
of
heart
is
to
God
,
and
what
an
abhomination
hypocrisie
is
in
his
sight
:
secondly
howe
greatlie
hee
alloweth
the
holy
and
pure
policie
and
gouernment
of
his
Church
.
For
this
is
the
principall
point
,
the
punishment
wherewith
God
punished
Ananias
and
his
wife
.
As
the
greatnesse
thereof
did
at
that
time
terrifie
them
all
,
so
it
is
vnto
vs
a
testimonie
,
that
God
cannot
abide
this
vnfaithfulnesse
,
when
as
bearing
a
shew
of
holines
where
there
is
none
,
we
do
mocke
him
contemptibly
.
For
if
hauing
weighed
all
the
circumstances
,
we
be
desirous
to
know
the
summe
:
Luke
condemneth
no
other
fault
in
Ananias
,
than
this
,
that
he
meant
to
deceiue
God
and
the
Church
with
a
faigned
offering
.
Yet
there
were
more
euils
packed
vnder
this
dissimulation
:
the
contempt
of
God
,
whom
he
feareth
not
,
though
hee
knewe
his
wickednesse
:
sacrilegious
defrauding
,
because
hee
keepeth
backe
parte
of
that
which
hee
professed
to
bee
holy
to
God
:
peruerse
vanitie
and
ambition
,
because
hee
vaunteth
himselfe
in
the
presence
of
men
without
hauing
any
respect
vnto
Gods
iudgement
:
want
of
faith
,
because
he
would
neuer
haue
gone
this
way
to
worke
,
vnlesse
he
had
mistrusted
God
:
the
corrupting
of
a
godlie
and
holy
order
:
furthermore
the
hypocrisie
it self
was
a
great
offence
of
it selfe
.
The
fact
of
Ananias
did
beare
a
goodlie
shew
,
although
he
had
giuen
onely
the
halfe
of
his
lande
.
Neither
is
this
a
small
vertue
,
for
a
rich
man
to
bestow
the
halfe
of
his
goods
vpon
the
poore
:
He
laide
it
at
the
feete
of
the
Apostles
.
Loe
what
ambition
doth
.
Ananias
is
ashamed
,
not
to
be
accounted
one
of
the
best
.
therefore
although
hee
be
greedie
of
monie
,
yet
to
the
ende
he
may
purchase
a
name
amongst
men
,
hee
depriueth
himselfe
of
some
part
of
his
riches
.
In
the
meane
while
hee
doeth
not
consider
that
hee
lyeth
and
disceiueth
in
the
sight
of
God
,
and
that
God
will
punish
this
lye
.
So
it
is
,
that
he
honoreth
the
Apostles
feete
,
more
than
Gods
eyes
.
Wherefore
wee
must
take
good
heede
,
that
when
wee
doe
well
,
wee
doe
not
seeke
to
bee
praised
of
the
by
standers
:
and
it
is
not
without
cause
that
Christ
saieth
,
that
it
is
profitable
for
vs
,
when
wee
giue
our
almes
,
to
haue
the
left
hande
ignorant
of
that
which
the
right
hand
doth
.
3
And
Peter
saide
.
Howe
did
Peter
knowe
Ananias
his
fraude
and
purloigning
?
vndoubtedly
by
the
reuelation
of
the
Spirite
.
Therefore
Luke
signifieth
vnto
vs
,
that
the
Apostles
did
after
a
sort
represent
gods
person
,
and
supplie
his
roome
.
If
the
Spirite
of
God
by
the
mouth
of
a
mortall
man
,
do
so
sore
vrge
an
hypocrite
,
being
otherwise
painted
with
the
beautifull
colour
of
vertues
,
how
shall
the
reprobate
abide
the
voice
of
god
himself
,
with
the
sound
of
the
trumpet
,
when
they
shal
appear
before
his
iudgement
seat
?
Furthermore
Peter
pointeth
out
the
cruelnes
and
horriblenes
of
the
offence
,
by
his
question
,
when
he
saith
,
that
Satan
had
filled
the
hart
of
Ananias
.
For
there
is
no
man
whose
hart
is
not
pricked
with
the
prickes
of
Satan
:
and
all
men
are
also
many
wayes
tempted
,
yea
these
temptations
pearce
into
their
minds
:
but
where
Satan
possesseth
the
hart
,
he
reigneth
in
the
whole
man
,
hauing
as
it
were
expelled
God
.
This
is
a
signe
of
a
reprobate
,
to
be
so
addicted
and
giuen
ouer
to
Satan
,
that
the
Spirit
of
God
hath
no
place
.
That
which
followeth
afterward
concerning
lying
,
may
haue
a
double
sense
:
either
that
he
did
falsely
beare
a
shew
of
the
Spirit
,
or
that
he
lyed
against
the
Spirit
.
And
in
deede
it
is
word
for
word
Mentiri
Spiritum
:
but
forasmuch
as
the
Greeke
word
Pseudesthai
is
ioyned
with
a
double
accusatiue
case
,
&
that
doth
better
agree
with
the
text
,
I
am
rather
of
this
minde
,
that
Ananias
is
reprehended
,
because
he
did
lie
falsely
to
the
holy
Ghost
.
Which
he
confirmeth
shortly
after
,
when
he
vpbraideth
this
vnto
him
,
that
he
hath
lyed
vnto
God
and
not
vnto
men
.
Wherefore
we
must
take
great
heed
,
that
hypocrisie
reigne
not
in
vs
:
which
hath
this
wickednes
proper
to
it
,
to
goe
about
to
disceiue
God
,
and
as
it
were
,
cornicum
oculos
configere
,
to
goe
about
to
make
blinde
those
which
are
most
wise
:
which
cannot
be
without
a
disloyall
and
vnseemely
mocke
.
Wherfore
it
is
not
without
cause
that
Peter
saieth
,
that
where
this
commeth
to
passe
,
the
heart
is
possessed
of
Satan
.
For
who
durst
(
vnles
he
were
void
of
reason
)
so
blaspheme
God
?
Therfore
Peter
asketh
him
as
of
some
wonder
:
because
such
blindnesse
is
horrible
.
4
Did
it
not
remaining
.
This
amplifieth
the
offence
,
because
he
sinned
being
enforced
by
no
necessitie
.
For
seeing
it
is
no
iust
or
lawful
excuse
to
haue
been
prouoked
by
some
other
meanes
,
how
much
worse
is
it
to
run
headlong
vnto
wickednesse
willingly
,
and
as
it
were
of
set
purpose
to
pull
downe
Gods
vengeance
?
We
gather
out
of
this
,
that
no
man
was
enforced
to
sell
his
goods
or
landes
.
For
Peter
saieth
that
Ananias
had
free
libertie
to
keep
both
his
land
and
his
money
:
because
in
the
second
member
the
field
which
was
sold
,
is
taken
for
the
price
it self
.
Therfore
he
should
neuertheles
haue
been
counted
faithfull
,
though
he
had
kept
that
which
was
his
owne
.
Whereby
it
appeareth
that
they
are
men
destitute
of
their
right
wits
,
who
say
that
it
is
not
lawful
for
the
faithfull
to
haue
any
thing
of
their
owne
.
Thou
hast
not
lied
to
men
but
to
God
.
Although
the
wordes
be
diuersly
construed
,
yet
doe
I
not
doubt
but
that
this
confirmeth
the
former
sentence
.
For
hypocrites
do
so
inwrappe
themselues
in
so
many
shifts
,
that
they
thinke
they
haue
nothing
to
doe
with
God
.
And
Peter
speaketh
thus
expresly
,
because
Ananias
had
deceiued
the
church
.
When
Ananias
heard
these
thinges
.
The
death
of
Ananias
doeth
in
deede
declare
and
proue
the
force
of
the
word
,
which
Paul
doth
highly
extoll
:
to
wit
,
that
it
is
the
sauour
of
death
vnto
death
to
those
which
perish
.
2.
Cor.
2.
He
speaketh
in
deede
of
the
spirituall
death
of
the
soule
,
but
there
was
a
visible
signe
in
the
bodie
of
Ananias
,
of
that
punishment
which
cannot
bee
seene
with
the
eies
of
men
.
Hee
was
not
slaine
with
sword
,
by
force
,
nor
hand
,
but
was
striken
deade
with
the
onely
hearing
of
the
voice
.
When
we
heare
this
,
let
the
threatnings
of
the
Gospel
terrifie
vs
,
and
humble
vs
in
time
,
least
we
also
feele
the
like
effect
.
For
that
which
is
spoken
of
Christ
,
And
there
came
great
feare
.
This
was
the
Lordes
purpose
,
by
punishing
one
,
to
make
the
rest
afraide
,
that
they
might
reuerently
beware
of
all
hypocrisie
.
And
that
which
Luke
saieth
,
that
they
feared
,
doeth
appertaine
vnto
vs
also
.
For
God
meant
to
giue
all
ages
a
lesson
at
that
time
:
that
they
may
learne
to
deale
syncerely
and
vprightly
with
him
.
In
the
meane
season
,
the
punishment
of
this
wicked
person
ought
to
haue
encouraged
the
godlie
heereafter
to
consecrate
their
goods
more
freely
to
God
and
the
poore
:
because
they
might
gather
howe
precious
almes
was
in
the
sight
of
God
,
seeing
the
profaning
thereof
was
so
punished
.
7
And
there
was
passed
about
the
space
of
three
houres
,
when
his
wife
came
in
ignorant
of
that
which
was
done
.
8
And
Peter
said
vnto
her
,
Tell
me
,
solde
yee
the
fielde
for
so
much
?
shee
answered
,
Surely
for
so
much
.
9
And
Peter
said
vnto
her
,
What
is
this
that
yee
are
agreed
togither
to
tempt
the
Spirit
of
the
Lord
?
Behold
the
feete
of
those
which
haue
buried
thy
husband
are
at
the
doore
which
shall
carry
thee
out
.
10
And
immediatly
she
fell
downe
at
his
feete
,
and
gaue
vp
the
ghost
.
Furthermore
when
the
yonge
men
came
in
,
they
found
her
deade
,
and
when
they
had
caried
her
out
,
they
buried
her
beside
her
husband
.
11
And
there
came
great
feare
vpon
all
the
Church
,
and
vpon
all
which
hearde
these
things
.
7
That
punishment
wherewith
the
Lord
punished
Sapphira
,
conteineth
no
newe
thing
:
saue
onely
that
the
example
was
the
more
confirmed
thereby
.
And
it
came
to
passe
by
the
certaine
prouidence
of
God
that
the
Church
shoulde
see
apart
the
obstinate
wickednes
and
trecherous
mind
of
them
both
.
Seeing
their
faults
were
alike
they
might
hau●
ben
known
togither
:
but
this
was
more
fit
and
profitable
for
the
church
,
that
they
might
seuerally
bewray
their
owne
wickednes
.
Neither
was
Sapphira
prouoked
by
the
sight
of
her
husband
to
dissemble
(
as
it
falleth
out
oftentimes
)
that
the
fault
could
be
ascribed
to
shamefastnes
:
but
of
her
owne
accord
,
and
being
pricked
forward
by
no
other
meanes
,
shee
seemeth
to
be
no
better
than
her
husband
.
Moreouer
their
wickednesse
in
lying
was
like
,
for
as
much
as
shee
may
see
by
Peter
his
interrogation
that
that
their
guile
was
found
out
.
8
Tell
me
.
We
see
that
God
doeth
not
by
and
by
punish
her
,
but
first
he
trieth
the
matter
throughly
:
least
he
should
send
vengeance
vpon
any
saue
the
obstinate
,
&
those
which
will
not
be
pardoned
.
For
although
Sapphira
did
know
that
the
matter
was
hidden
,
she
ought
to
haue
bene
striken
with
this
question
of
Peter
,
no
otherwise
than
if
she
had
ben
cited
to
appeare
before
the
iudgement
seat
of
God
.
She
hath
a
time
granted
her
to
repent
:
yea
this
is
as
it
were
a
pleasant
inuiting
vnto
repentance
.
But
shee
in
holding
on
so
carelesly
,
doeth
declare
that
shee
was
vncureable
:
because
shee
is
touched
with
no
feare
of
God
.
And
heereby
are
wee
taught
to
labour
diligently
to
bring
sinners
into
the
way
.
For
the
spirite
of
God
keepeth
this
moderation
:
but
when
as
stubbernnesse
and
the
stubberne
contempt
of
God
is
added
vnto
the
offence
,
it
is
now
high
time
to
punish
.
Therefore
those
men
are
too
arrogant
who
are
displeased
with
the
immoderate
rigour
of
God
.
It
is
rather
our
duetie
to
consider
how
we
shall
in
time
to
come
stande
before
the
iudgement
seat
of
God
.
Although
this
is
too
much
to
despise
his
holie
power
&
maiestie
,
if
we
will
haue
him
mocked
freely
without
any
punishment
.
Moreouer
,
so
many
circumstances
which
before
I
haue
gathered
,
do
sufficiently
proue
that
Ananias
and
Sapphira
were
not
worthie
of
one
death
only
.
For
first
of
all
hypocrisie
is
of
it self
very
abhominable
to
God
:
secondly
whereas
they
are
determined
to
lie
vnto
God
,
this
ariseth
of
great
contempt
in
that
they
do
not
reuerence
&
fear
Christ
being
the
chief
gouernor
of
those
amongst
whom
they
were
,
it
is
vngodlines
ioyned
with
impudencie
:
because
,
so
they
can
escape
shame
and
reproch
amongst
men
,
before
whom
they
were
determined
to
vaunt
&
brag
,
they
passe
not
to
denie
their
manifest
wickednesse
vnto
God
.
Whereas
they
do
stubbernly
denie
their
offence
,
this
doth
as
it
were
,
make
vp
the
heape
and
measure
.
And
whereas
innumerable
hypocrites
do
no
lesse
mocke
God
and
the
church
daylie
,
who
notwithstanding
are
not
punished
with
death
,
I
haue
alreadie
shewed
why
this
ought
to
seeme
to
bee
no
inconuenient
thing
.
For
as
much
as
God
is
the
only
iudge
of
the
world
,
it
belongeth
to
him
to
punish
euery
man
at
his
pleasure
,
when
&
how
it
seemeth
good
to
him
.
Wherefore
wee
may
not
prescribe
vnto
him
a
certaine
meane
&
maner
of
punishment
.
But
the
greatnes
of
the
spiritual
iudgement
which
is
as
yet
hid
,
hath
been
set
before
vs
,
in
the
bodily
punishment
of
two
,
as
in
a
mirrour
.
For
if
we
consider
what
it
is
to
be
cast
into
eternall
fire
,
we
shall
not
iudge
that
this
is
the
greatest
euill
and
punishment
of
all
,
to
fal
downe
dead
before
men
.
Looke
the
tenth
chapter
of
the
first
to
the
Corinthians
.
9
To
tempt
the
spirit
.
He
vttereth
the
same
thing
in
other
words
which
he
had
said
before
:
to
wit
,
that
they
did
mock
god
vnreuerently
and
contemptiblie
.
But
he
saide
that
they
tempted
the
Spirite
,
because
they
had
cunningly
packt
their
fraud
,
as
if
the
Spirite
of
God
were
not
the
knower
of
the
harts
.
For
it
was
a
point
of
too
great
carelesnes
,
seing
the
one
made
the
other
priuy
to
their
wickednes
,
to
make
their
match
between
themselues
,
hauing
as
it
were
excluded
God
.
For
the
scripture
saith
that
God
is
tempted
,
either
when
his
power
is
taken
from
him
,
or
the
knowledge
of
all
thinges
is
denied
him
.
Furthermore
,
he
meaneth
that
Spirit
which
gouerned
the
Church
by
the
Apostles
.
For
when
Christe
sayeth
,
When
the
Spirite
commeth
,
he
shal
iudge
the
world
,
he
noteth
no
other
kind
of
authority
than
that
which
he
exerciseth
by
the
ministerie
of
the
church
.
11
And
there
came
feare
.
Hee
saith
againe
,
that
the
punishment
of
one
,
was
a
lesson
for
all
.
But
he
plainely
expresseth
in
this
place
a
double
feare
.
He
saith
that
the
church
feared
,
because
the
faithfull
doe
neuer
so
perfectly
fear
God
,
but
that
they
profite
yet
more
,
being
admonished
by
his
iudgements
.
Therfore
by
all
those
punishments
which
we
read
haue
been
laid
vpon
men
in
times
past
,
and
do
daily
see
to
be
laid
vpon
them
,
doth
God
call
vs
back
from
the
enticements
and
libertie
of
sinning
.
For
our
flesh
must
be
brideled
euer
now
and
then
after
this
sort
:
because
one
bridle
will
scarce
serue
the
turne
.
There
was
another
maner
feare
in
the
strangers
,
yet
no
such
feare
as
brought
them
vnto
the
sincere
worship
of
God
,
yet
notwithstanding
it
was
such
as
caused
them
to
giue
the
glorie
to
God
.
12
And
by
the
handes
of
the
Apostles
were
done
manie
signes
and
woonders
amongst
the
people
.
And
they
were
all
with
one
accord
in
the
porch
of
Solomon
.
13
And
of
the
other
durst
no
man
ioyn
himselfe
to
them
:
but
the
people
magnified
them
.
14
And
the
multitude
of
those
that
beleeued
in
the
Lorde
both
of
men
and
women
,
grew
more
and
more
.
15
So
that
they
brought
foorth
the
sicke
into
the
streetes
,
and
laid
them
in
beds
and
couches
,
that
at
the
least
way
the
shadowe
of
Peter
as
he
came
,
might
shadow
some
of
them
.
16
And
a
multitude
of
the
next
cities
came
together
to
Ierusalem
,
bringing
their
sicke
and
those
which
were
vexed
with
vncleane
spirites
,
which
were
all
healed
.
12
He
returneth
to
myracles
of
another
sort
,
which
are
more
proper
to
the
gospel
:
to
wit
,
whereby
Christe
doth
not
only
declare
his
power
,
but
also
his
goodnesse
:
to
the
end
he
may
allure
men
vnto
himselfe
with
the
sweetnesse
of
his
grace
.
For
he
came
to
saue
the
world
,
and
not
to
condemne
it
.
Therefore
whereas
the
sicke
are
healed
,
and
other
are
deliuered
from
diuels
,
these
benefites
done
to
the
bodie
,
doe
represent
the
spirituall
grace
of
Christ
:
and
therefore
they
agree
with
his
natural
office
,
that
I
may
so
speake
.
That
feareful
signe
which
was
shewed
in
Ananias
and
Saphira
,
came
to
passe
exraordinarilie
.
Luke
saieth
that
the
church
was
encreased
by
myracles
,
because
they
serue
for
faith
(
as
wee
haue
said
)
to
prepare
some
,
to
confirme
other
some
.
Whereby
that
is
proued
againe
,
which
I
haue
said
els
where
,
that
myracles
must
neuer
be
separated
from
the
word
.
Luke
sheweth
the
multitude
of
myracles
by
this
,
in
that
the
sicke
were
brought
foorth
euerie
where
,
that
they
might
bee
healed
.
For
God
meant
thus
to
set
foorth
the
Gospel
of
his
sonne
,
especiallie
at
the
beginning
:
that
he
might
for
a
certaintie
testifie
to
the
Iewes
,
that
that
restoring
of
all
thinges
was
present
,
which
was
so
often
promised
,
and
in
which
all
their
hope
was
reposed
,
as
they
themselues
did
pretende
,
and
make
semblance
.
It
is
welknowne
that
Couches
were
certaine
little
beddes
in
which
the
men
of
olde
were
woont
to
rest
at
noone
.
Because
they
might
the
more
easily
carrie
them
out
,
they
laide
the
sicke
in
them
.
And
they
were
all
with
one
accorde
.
He
signifieth
vnto
vs
that
they
were
woont
to
meete
togither
at
certaine
houres
,
not
onely
for
doctrine
and
prayers
sake
,
but
that
they
might
winne
other
vnto
the
Lord
,
as
occasion
was
giuen
.
For
euerie
man
liued
at
home
at
his
owne
house
,
but
they
had
their
meetings
there
,
as
assuredly
no
bodie
of
the
Church
can
otherwise
continue
.
For
if
euery
man
wil
be
his
owne
teacher
,
and
pray
apart
by
himself
,
and
if
there
be
no
meetings
&
assemblies
,
how
excellentlie
so
euer
the
Church
be
ordered
and
appointed
,
yet
must
it
needs
decay
and
come
to
nought
.
He
saith
that
they
were
all
of
one
mind
,
to
the
end
we
may
know
that
they
did
all
keepe
that
order
willingly
,
that
no
man
was
so
disordered
,
as
to
keepe
himselfe
at
home
,
neglecting
the
publike
assembly
.
Wherein
they
shewed
a
token
not
only
of
modestie
,
but
also
of
constancie
For
they
could
not
doe
this
without
daunger
,
seeing
the
place
was
so
famous
.
For
which
cause
the
agreement
of
them
all
to
put
them selues
in
hazard
,
was
so
much
the
more
worthie
of
commendation
.
13
And
of
other
durst
no
man
.
This
was
the
second
fruit
of
the
myracles
,
in
that
those
which
beleeued
not
,
being
conuict
with
the
excellent
power
of
God
,
dare
not
despise
the
Apostles
,
but
are
rather
enforced
to
reuerence
the
church
.
Yet
that
might
seeme
an
absurd
thing
,
that
being
terrified
with
myracles
,
they
flie
from
God
and
his
people
.
I
aunswere
,
that
they
were
letted
through
their
owne
fault
from
comming
.
And
it
is
not
to
be
doubted
,
but
that
God
doth
call
vs
vnto
himselfe
by
myracles
.
Therefore
whosoeuer
they
bee
that
goe
not
so
farre
,
as
willingly
to
imbrace
the
grace
of
God
which
shineth
in
them
,
they
are
letted
and
hindered
by
their
owne
peruerse
and
euill
conscience
.
Yet
this
is
some
frute
,
in
that
God
wringeth
some
feare
out
of
them
:
although
Luke
doth
ascribe
this
not
only
to
the
myracle
,
but
rather
comprehendeth
all
togeather
which
might
seru●
to
the
encreasing
of
the
dignitie
of
the
Churche
.
For
al
thinges
were
so
ordered
,
that
there
shined
there
a
certain
diuine
maiestie
:
for
they
did
no
lesse
differ
from
the
other
,
than
Angels
from
men
.
For
there
is
a
certaine
secrete
maiestie
in
holie
discipline
,
and
in
sincere
godlinesse
,
which
doeth
euen
fast
binde
the
wicked
whither
they
will
or
noe
.
But
we
knowe
not
at
this
day
of
what
sort
the
same
is
,
yea
rather
we
cause
our selues
to
be
despised
togither
with
the
Gospel
,
through
our
profane
libertie
of
euil
liuing
.
Furthermore
the
punishment
of
Ananias
and
his
wife
,
did
not
a
little
terrifie
the
wicked
,
and
keepe
them
from
breaking
in
vnaduisedly
into
the
companie
of
those
men
,
where
God
had
shewed
himself
so
sharp
a
iudge
.
Yet
we
must
note
,
that
he
speaketh
of
men
which
were
indifferent
,
in
this
place
,
&
of
those
which
wer
not
of
the
worst
sort
.
For
ther
wer
at
that
time
many
at
Ierusalem
,
whom
neither
the
reuerence
of
signes
,
neither
yet
of
the
angelical
holines
of
the
godly
could
moue
.
Therfore
Luke
meaneth
moderate
men
,
in
whom
there
was
some
feed
of
the
feare
of
God
:
like
as
we
see
at
this
day
certain
,
whom
the
vanitie
of
the
world
keepeth
back
from
submitting
their
necks
vnto
the
yoke
of
Christ
:
yet
because
they
smel
out
some
diuine
thing
in
our
doctrin
,
they
dare
not
despise
the
same
:
yet
wee
may
see
also
in
what
deadlie
grins
Satan
insnareth
all
those
which
haue
not
the
spirit
of
Christ
,
that
they
do
not
only
feare
to
prouide
for
themselues
,
but
purposely
auoide
those
remedies
which
are
offered
them
vnto
saluation
.
They
both
see
&
allow
those
things
which
are
both
holy
and
profitable
,
and
yet
notwithstanding
they
are
either
carried
headlong
vnto
things
which
are
worse
,
or
els
they
wex
drowsie
in
their
filthines
.
15
The
shadow
of
Peter
as
he
came
.
The
Papists
abuse
this
text
,
not
only
to
the
end
they
may
commend
feigned
myracles
which
they
say
are
done
at
the
graues
of
martyrs
:
but
also
that
they
may
boast
of
their
reliques
.
Why
(
say
they
)
shall
not
the
graue
or
garment
,
or
the
touching
of
the
bones
of
Peter
haue
power
to
heale
,
as
well
as
his
shadowe
had
this
power
?
I
answere
,
we
must
not
by
and
by
thinke
that
that
is
right
,
whiche
Luke
saieth
was
done
by
ignorant
men
,
and
those
which
knewe
not
the
pure
faith
.
Yet
we
haue
a
more
certaine
answere
in
readinesse
than
this
.
For
the
apostles
wer
endued
with
such
power
for
this
cause
,
bicause
they
were
ministers
of
the
gospell
.
Therfore
they
vsed
this
gift
in
as
much
as
it
serued
to
further
the
credite
of
the
gospel
:
yea
God
did
no
lesse
shewe
foorth
his
power
in
their
shadowe
than
in
their
mouth
.
Those
myracles
wherof
the
Papists
babble
,
are
so
vnlike
to
these
,
that
they
are
rather
altogeather
contrarie
.
For
this
is
the
end
of
their
myracles
,
to
lead
away
the
world
from
Christ
vnto
Saints
.
17
And
the
highest
priest
rose
and
all
that
were
with
him
,
that
is
to
say
,
the
sect
of
the
Sadduces
,
and
were
filled
with
[
“
](A17642-e20140-b)
“
Or
,
Indignation
.
zeale
.
18
And
they
laid
handes
vpon
the
Apostles
,
&
put
them
in
the
common
prison
.
19
But
the
Angell
of
the
Lord
opened
the
dore
of
the
prison
in
the
night
season
,
and
bringing
them
out
,
said
:
20
Goe
,
and
standing
speake
in
the
temple
vnto
the
people
,
all
the
wordes
of
this
life
.
21
When
they
heard
this
early
in
the
morning
,
they
entred
into
the
temple
,
and
taught
.
But
when
the
highest
priest
came
,
and
those
that
were
with
him
,
they
called
a
councell
,
and
all
the
whole
Senate
of
the
children
of
Israel
and
sent
into
the
common
prison
,
to
fetch
them
.
22
But
when
the
Ministers
came
,
they
found
them
not
.
Therefore
they
returned
and
tolde
,
saying
:
23
The
prison
truly
found
we
shut
with
all
diligence
,
and
the
keepers
standing
at
the
dore
,
but
when
the
prison
was
opened
,
we
found
none
within
.
24
When
the
chiefe
priest
and
the
captaine
of
the
temple
and
the
priests
heard
these
sayings
,
they
doubted
of
these
things
,
what
this
would
be
.
25
Furthermore
a
certaine
man
comming
tolde
them
,
saying
:
Beholde
,
the
men
whom
ye
had
put
in
prison
,
stand
in
the
temple
teaching
the
people
.
26
Then
the
captain
going
with
the
ministers
,
brought
them
without
violence
.
For
they
feared
the
people
,
least
they
should
be
stoned
.
17
Luke
hath
hitherto
declared
that
the
church
was
wonderfully
encreased
,
that
it
was
furnished
with
diuers
gifts
,
that
it
excelled
in
myracles
:
finally
that
the
kingdome
of
Christ
did
florish
there
by
al
means
:
now
he
beginneth
to
shew
that
the
furie
of
the
wicked
was
kindled
with
these
things
,
so
that
they
raged
sorer
afresh
.
Whence
we
may
gather
with
what
blind
furie
&
rage
Satan
driueth
them
forwarde
,
when
as
they
are
so
little
terrified
with
such
euident
power
of
God
,
that
they
runne
headlong
more
boldlye
,
and
with
greater
force
,
and
bende
all
their
force
as
it
were
to
ouerthrowe
the
very
heauen
.
As
this
so
great
blindenesse
is
a
horrible
punishment
of
almightie
GOD
so
ought
it
to
teach
al
men
to
submit
themselues
betimes
to
god
,
least
that
they
themselues
being
taken
with
the
Spirite
of
giddinesse
(
whiles
they
runne
against
the
hande
of
God
)
bee
broken
in
peeces
with
the
same
.
Neuerthelesse
let
vs
knowe
that
God
will
so
encrease
his
Church
with
spirituall
good
thinges
,
that
yet
notwithstanding
he
suffereth
the
same
to
be
vexed
of
the
wicked
.
Therefore
we
must
alway
be
ready
for
the
cumbate
.
For
our
estate
at
this
day
is
not
vnlike
to
theirs
.
Especially
the
knowledge
of
the
gifts
of
God
,
whereby
he
testifieth
that
hee
is
present
with
vs
,
ought
to
encourage
vs
,
least
the
furie
and
boldnesse
of
the
wicked
do
terrifie
and
dismay
vs
.
For
this
is
no
smal
comfort
,
when
we
knowe
that
God
is
present
with
vs
.
Which
were
with
him
.
Hee
meaneth
those
which
were
most
familiar
;
and
the
nighest
lincked
in
friendship
with
the
chiefe
Priest
,
whose
counsell
hee
was
wont
to
vse
:
and
whom
he
had
,
being
as
it
were
gathered
and
culled
out
of
the
whole
order
,
not
for
iudgement
,
or
discretion
,
but
for
the
loue
of
his
faction
:
as
they
did
then
contend
among
themselues
shamelesly
,
like
mortall
enimies
.
Furthermore
Luke
saith
againe
,
that
the
Sadduces
did
beare
the
greatest
swinge
at
that
day
:
to
the
ende
wee
may
knowe
that
the
gouernment
was
then
confused
with
horrible
wastnesse
:
when
as
such
a
sect
could
beare
rule
.
But
God
suffered
the
Synagogue
to
be
drowned
in
such
extreame
reproch
,
after
that
hee
had
separated
his
Church
from
it
,
to
the
ende
they
might
haue
the
lesse
excuse
,
who
dispising
the
gospel
,
did
continue
in
such
a
sinke
of
filthinesse
.
In
the
meane
season
what
did
enforce
and
driue
forward
those
swine
,
who
were
touched
with
no
care
of
the
life
to
come
,
saue
onely
meere
ambition
,
and
desire
to
keepe
that
lordship
and
preheminence
,
which
they
had
gotten
?
They
were
filled
with
zeale
.
I
had
leiffer
keepe
the
greeke
woorde
still
(
especially
seing
it
is
common
ynough
otherwise
)
then
to
translate
it
Emulation
or
indignation
.
For
hee
speaketh
generally
of
the
peruerse
and
violent
force
,
wherewith
hypocrites
are
carried
and
inflamed
to
maintaine
their
superstitions
.
Wherby
it
appeareth
,
what
account
God
maketh
of
zeale
,
and
what
praise
it
deserueth
,
when
as
it
is
not
gouerned
by
reason
and
wisedome
:
that
is
,
when
it
is
not
lead
and
guided
by
the
Spirite
of
God
.
Wee
see
at
this
day
those
men
mooued
and
stirred
with
diuellish
furie
,
who
will
be
counted
the
most
deuout
of
al
men
:
who
rage
horriblie
to
shedde
innocent
blood
.
Neuerthelesse
let
vs
note
,
that
he
speaketh
not
in
this
place
of
an
vnaduised
or
blinde
zeale
,
which
was
in
many
of
the
Iewes
,
as
Paule
affirmeth
,
but
wee
vnderstande
rather
a
whot
and
vnbridled
violence
.
For
although
the
wicked
bee
accused
of
their
owne
consciences
,
because
they
wittingly
resist
godlinesse
:
yet
doe
they
disceiue
themselues
with
a
false
shewe
of
zeale
,
because
it
is
lawfull
to
preuent
new
thinges
.
So
at
this
day
almost
in
all
poperie
,
they
boast
onely
of
zeale
,
whereas
notwithstanding
they
are
zealous
for
their
bellie
.
But
admit
we
grant
that
that
is
true
which
they
pretende
,
how
can
this
excuse
the
heate
of
their
crueltie
,
whereunto
they
are
enforced
by
their
blindnesse
?
as
if
this
were
a
chiefe
vertue
,
to
grant
libertie
to
their
wrath
,
to
bee
auenged
of
that
which
displeaseth
them
.
But
this
was
former
in
order
:
to
make
a
difference
betweene
good
and
euill
,
least
any
thing
be
dissolued
vnaduisedly
.
19
The
angell
of
the
Lorde
.
The
Lord
brought
the
Apostles
out
of
prison
,
not
because
he
would
rid
them
quite
out
of
the
handes
of
their
enemies
:
for
he
suffered
them
afterwards
to
be
brought
back
again
,
&
to
be
beaten
with
roddes
.
But
hee
meant
to
declare
by
this
myracle
that
they
were
in
his
hand
and
tuition
,
to
the
end
hee
might
maintain
the
credite
of
the
gospel
:
partly
,
that
the
church
might
haue
another
confirmation
thereby
:
partly
that
the
wicked
might
be
left
without
excuse
.
Wherefore
we
must
not
hope
alwaies
,
nay
we
must
not
alwaies
desire
that
God
will
deliuer
vs
from
death
:
but
we
must
bee
content
with
this
one
thing
,
that
our
life
is
defended
by
his
hand
so
far
as
is
expedient
.
In
that
hee
vseth
the
ministerie
of
an
angell
,
in
this
hee
doth
according
to
his
common
custome
.
For
he
testifieth
euery
where
in
the
scriptures
,
that
the
angels
are
ministers
of
his
goodnes
towards
vs
.
Neither
is
that
a
vaine
speculation
.
For
this
is
a
profitable
help
for
our
infirmitie
,
that
wee
knowe
that
not
only
god
doth
care
for
vs
,
but
also
that
the
heauenly
spirits
do
watch
for
our
saftie
.
Againe
,
this
was
no
small
pledge
of
Gods
loue
towards
vs
,
that
the
creatures
of
al
other
most
noble
are
appointed
to
haue
regarde
of
our
saftie
.
The
angel
openeth
the
prison
in
the
night
:
because
he
wold
not
worke
the
myracle
,
when
the
wicked
might
see
him
:
although
hee
would
haue
the
same
being
wrought
,
knowen
by
the
euent
it selfe
.
20
Speak
in
the
Temple
.
This
is
the
end
of
their
deliueraunce
,
that
they
imploy
themselues
stoutly
in
preaching
the
Gospell
,
and
prouoke
their
enemies
couragiously
,
vntill
they
die
valiantly
.
For
they
were
put
to
death
at
length
when
the
hand
of
God
ceased
,
after
that
they
had
finished
their
course
.
But
now
the
Lord
openeth
the
prison
for
them
,
that
they
may
be
at
libertie
to
fulfill
their
function
.
That
is
worth
the
marking
,
because
we
see
many
men
,
who
after
they
haue
escaped
out
of
persecution
,
doe
afterward
keepe
silence
,
as
if
they
had
done
their
dutie
towarde
God
,
and
were
no
more
to
be
troubled
:
othersome
also
doe
scape
away
by
denying
Christ
.
But
the
Lorde
doth
deliuer
his
children
,
not
to
the
end
they
may
cease
off
from
the
course
which
they
haue
begun
,
but
rather
that
they
may
be
the
more
zealous
afterward
,
the
apostles
might
haue
obiected
,
It
is
better
to
keepe
silence
for
a
time
,
for
as
much
as
wee
cannot
speak
one
word
without
daunger
.
We
are
now
apprehended
for
one
only
sermon
,
how
much
more
shall
the
furie
of
our
enemies
bee
inflamed
heereafter
,
if
they
shall
see
vs
make
no
end
of
speaking
?
But
because
they
knew
that
they
were
to
liue
and
to
die
to
the
Lord
,
they
doe
not
refuse
to
doe
that
which
the
Lord
commanded
.
So
we
must
alwaies
mark
what
function
the
Lord
inioyneth
vs
.
There
will
many
things
meete
vs
oftentimes
,
which
may
discourage
vs
,
vnlesse
being
content
with
the
commandement
of
God
alone
,
wee
doe
our
duetie
,
committing
the
successe
to
him
.
The
words
of
this
life
.
A
singular
commendation
of
the
Gospell
,
21
And
when
the
chief
priest
came
.
The
chiefe
Priest
calleth
all
the
councell
together
now
,
least
if
giuing
the
honour
to
his
owne
sect
,
he
omit
others
,
&
be
not
able
to
beare
the
burthen
.
Therfore
he
is
enforced
by
feare
to
cal
the
multitude
together
,
notwithstanding
they
obserue
diligently
and
straitly
the
forme
of
law
.
The
elders
are
called
,
who
did
gouerne
,
that
nothing
may
be
done
,
but
according
to
the
sentence
and
authoritie
of
the
councel
.
Who
would
not
haue
hoped
for
a
moderate
end
,
seeing
they
began
thus
.
And
surely
they
pretende
what
colour
they
can
,
least
they
seeme
to
oppresse
the
truth
violently
and
tyrannously
.
But
when
they
heare
that
the
Apostles
teache
in
the
temple
,
howesoeuer
they
know
that
they
came
not
out
by
deceit
of
man
,
but
myraculouslye
,
yet
they
hold
on
still
in
their
purpose
,
where
appeareth
togeather
with
the
vngodlines
of
behauiour
,
&
contempt
of
God
,
horrible
furie
&
want
of
reason
.
Therefore
the
beautifull
colours
of
right
and
equitie
do
neuer
so
couer
hypocrites
,
but
that
they
do
at
length
bewray
their
wickednes
.
They
must
needes
certainly
gather
by
all
circumstaunces
that
it
is
the
work
of
God
,
that
the
prison
was
opened
,
yet
they
do
not
dout
openly
to
rage
against
god
.
These
things
are
also
meet
for
our
time
.
We
know
how
proudly
the
Papists
boast
of
that
maxime
of
theirs
:
That
lawfull
councels
must
be
obeied
,
because
they
represent
the
church
.
Moreouer
they
call
those
lawfull
councels
,
and
they
will
haue
them
so
accounted
,
wherein
nothing
is
wanting
touching
the
externall
fourme
.
And
such
a
councell
was
this
whereof
Luke
speaketh
in
this
place
:
and
yet
notwithstanding
we
know
that
it
was
gathered
,
to
put
out
the
name
of
Christe
.
For
although
the
priestes
did
then
creep
in
vnto
honor
,
by
subtiltie
or
by
inordinate
sute
to
winne
the
fauour
of
men
,
or
by
other
wicked
policies
,
or
whether
they
burst
in
vnto
the
same
by
bribery
,
or
murther
,
yet
the
dignitie
of
the
priesthood
did
continue
as
yet
,
vntill
Christe
was
reuealed
.
There
was
in
the
assembly
of
the
elders
a
representing
of
the
Churche
:
but
whereas
the
truth
of
God
is
not
sought
,
all
outwarde
appearance
is
nothing
els
but
a
meere
visure
.
Therefore
it
is
in
vaine
for
the
Papistes
to
couer
their
abhominations
with
the
shadowe
of
this
buckler
.
Because
it
is
not
sufficient
for
those
to
bee
gathered
together
who
are
rulers
of
the
Churche
,
vnlesse
they
doe
this
in
the
name
of
Christ
.
Otherwise
for
as
muche
as
it
is
an
vsuall
policie
of
Satan
,
to
transfourme
himselfe
into
an
angell
of
light
,
we
will
graunt
him
as
fit
a
couert
vnder
the
title
of
the
Church
,
as
he
can
wish
.
He
brought
them
without
violence
.
27
And
when
they
had
brought
them
,
they
set
them
before
the
councel
:
and
the
chief
priest
asked
them
,
28
Saying
,
Did
not
we
in
commaunding
,
commaund
you
,
that
you
shoulde
not
teach
in
this
name●
.
And
beholde
yee
haue
filled
Ierusalem
with
your
doctrine
,
and
you
will
bring
the
blood
of
this
man
vpon
vs
.
28
The
chiefe
Priest
layeth
two
crimes
to
the
charge
of
the
Apostles
.
For
hee
accuseth
them
of
contumacie
or
stubbornnesse
,
because
they
obeyed
not
the
decree
of
the
Councell
.
In
the
second
member
he
bewrayeth
an
euill
conscience
,
or
at
least
he
sheweth
that
he
handeled
rather
a
priuate
businesse
then
any
publike
cause
.
For
he
complaineth
that
the
Apostles
will
cause
the
Priestes
and
the
Scribes
to
be
hated
for
the
death
of
Christe
.
Beholde
therefore
,
what
that
is
which
netteleth
them
,
because
they
feare
the
reuenge
and
punishment
of
wicked
murder
.
Hee
pretendeth
at
the
first
doctrine
:
but
we
may
gather
out
of
the
ende
,
that
hee
was
not
so
carefull
for
doctrine
.
In
the
meane
season
hee
accuseth
the
Apostles
of
sedition
:
for
he
taketh
that
for
a
thing
which
all
men
for
the
most
part
did
graunt
:
that
Christ
was
put
to
death
iustlie
.
Notwithstanding
this
is
the
pincipall
point
of
the
accusation
,
that
they
did
not
obey
the
commaundement
of
the
Priestes
.
It
was
an
haynous
offence
not
to
obey
the
chief
Priest
:
how
much
more
haynous
was
it
then
to
despise
the
whole
order
?
But
the
chiefe
Priest
doeth
not
consider
what
is
his
dutie
towarde
God
and
the
Church
:
he
abuseth
his
authoritie
tyrannously
,
as
if
the
same
were
not
vnder
any
lawes
.
As
the
Pope
dealeth
with
vs
at
this
day
.
For
seeing
that
hee
taketh
to
himselfe
an
vnbrideled
authoritie
&
gouernment
,
he
feareth
not
to
condemne
vs
for
Schismatikes
,
so
soone
as
he
seeth
vs
refuse
his
decrees
.
For
hee
catcheth
at
these
sentences
.
He
which
despiseth
you
,
despiseth
me
:
Nowe
forasmuch
as
he
doth
manifestly
play
the
minister
of
Satan
:
he
boroweth
authoritie
without
shame
and
colour
,
of
the
name
of
Christe
:
Yea
the
very
forme
of
speech
which
the
chiefe
Priest
vseth
,
doth
proue
,
how
carelesly
spirituall
tyrants
,
who
vsurp
such
authoritie
and
Lordship
as
is
not
subiect
to
the
word
of
God
,
dare
graunt
libertie
to
themselues
to
attempt
whatsoeuer
pleaseth
them
.
With
a
commaundement
(
saieth
he
)
haue
we
commaunded
.
Whence
commeth
such
strait
rigor
,
saue
only
because
they
think
that
all
that
must
bee
receiued
without
exception
which
they
shall
commaund
?
29
And
Peter
and
the
Apostles
answering
,
said
,
Wee
ought
rather
to
obey
God
than
men
.
30
The
God
of
our
fathers
hath
raised
vp
Iesus
,
whom
ye
slue
,
hanging
him
vpon
a
tree
.
31
Him
God
hath
lifted
vp
with
his
right
hand
,
to
be
a
prince
and
a
sauiour
,
to
giue
repentance
to
Israel
,
and
remission
of
sinnes
.
32
And
we
are
his
witnesses
of
these
[
“
](A17642-e20700-b)
“
Or
things
words
:
and
the
holy
Ghost
also
,
whom
God
hath
giuen
to
them
that
obey
him
.
33
And
when
they
heard
these
thinges
,
they
were
cut
in
sunder
,
and
woulde
slea
them
.
29
This
is
the
summe
of
their
answer
,
It
is
lawful
for
them
,
nay
they
ought
to
prefer
God
before
men
.
God
commaundeth
vs
to
beare
witnes
of
Christ
:
therfore
it
is
in
vain
for
you
to
commaund
vs
to
keepe
silence
.
But
I
haue
declared
before
in
the
third
chap.
when
this
sentence
taketh
place
,
that
we
ought
rather
to
obey
God
than
men
:
God
doth
set
men
ouer
vs
in
such
sort
with
power
,
that
he
keepeth
stil
his
own
autoritie
fafe
&
sound
.
Therfore
we
must
obey
rulers
so
far
,
that
the
commandement
of
God
be
not
broken
.
Wheras
power
&
authoritie
is
lawfully
vsed
,
then
it
is
out
of
season
to
make
comparison
between
god
&
man
.
If
a
faithful
pastor
do
commaund
or
forbid
out
of
the
word
of
god
,
it
shal
be
in
vain
for
men
which
are
stubborn
to
obiect
,
that
we
ought
to
obey
god
.
For
god
wil
be
heard
by
man
.
Yea
man
is
nothing
els
but
an
instrument
of
God
.
If
a
magistrate
do
his
dutie
as
he
ought
,
a
man
shal
in
vain
say
that
he
is
contrary
to
god
,
seing
that
he
dissenteth
in
nothing
:
yea
rather
the
contrary
rule
is
then
in
force
.
We
must
obey
gods
ministers
&
officers
if
we
will
obey
him
.
But
so
soone
as
rulers
do
leade
vs
away
from
the
obedience
of
God
,
because
they
striue
against
God
with
sacrilegious
boldnesse
,
their
pride
must
be
abated
,
that
God
may
be
aboue
all
in
authoritie
.
Then
all
smokes
of
honour
vanish
away
.
For
God
doth
not
vouchsafe
to
bestowe
honorable
titles
vpon
men
,
to
the
end
they
may
darken
his
glory
.
Therfore
if
a
father
being
not
content
with
his
owne
estate
,
doe
ass●y
to
take
from
God
the
chiefe
honour
of
a
father
,
hee
is
nothing
els
but
a
man
.
If
a
King
,
or
Ruler
,
or
Magistrate
,
doe
become
so
loftie
,
that
hee
dimisheth
the
honour
and
authoritie
of
God
,
hee
is
but
a
manne
.
Wee
must
thus
thinke
also
of
Pastors
.
For
he
which
goeth
beyond
his
bounds
in
his
office
(
because
he
setteth
bimself
against
God
)
must
bee
dispoyled
of
his
honour
,
least
vnder
a
colour
or
visure
hee
deceiue
.
The
office
of
a
Pastour
is
verie
excellent
,
the
authoritie
of
the
Churche
is
great
,
yet
so
that
no
parre
of
Gods
power
and
,
Christes
mastershippe
bee
diminished
.
Whence
wee
may
easilie
gather
that
the
pryde
of
the
Pope
is
ridiculous
,
who
,
when
as
he
treadeth
vnderfoot
the
whole
kingdome
of
Christ
,
and
doth
set
himself
openly
against
God
,
will
yet
neuerthelesse
lie
hid
vnder
the
name
of
Christ
.
30
The
God
of
our
fathers
.
They
discende
vnto
the
matter
whereof
they
are
to
speake
,
that
they
may
declare
that
they
made
small
account
of
the
commandement
of
the
priestes
,
not
without
cause
ne
yet
vnaduisedly
.
For
(
as
I
haue
alreadie
said
)
the
comparison
between
God
&
man
taketh
no
place
saue
onely
when
there
is
some
contrarietie
.
Therefore
they
proue
by
this
,
that
they
are
inforced
by
the
fear
of
god
to
refuse
the
commandement
of
the
priests
:
because
God
commaundeth
that
which
they
forbid
.
Therfore
first
of
all
they
say
that
God
had
raised
vp
Christ
,
after
the
common
custome
of
the
scriptures
.
For
this
speech
is
common
,
that
God
raysed
vp
prophetes
or
iudges
,
or
rather
ministers
,
whom
hee
determined
to
vse
vnto
some
great
worke
:
which
importeth
as
much
as
that
all
excellencie
of
nature
is
weak
,
vnlesse
God
do
furnish
those
with
singular
giftes
,
whom
he
preferreth
vnto
any
excellent
office
.
Peraduenture
also
they
allude
vnto
that
famous
place
of
Moses
,
God
of
the
fathers
by
name
as
the
author
,
that
they
may
declare
that
they
bring
in
no
new
form
of
religion
,
neither
yet
will
they
enforce
vpon
the
people
any
newe
God
.
For
they
were
to
make
answer
to
that
false
slaunder
,
that
they
went
about
to
lead
away
the
people
from
the
law
and
the
prophets
.
Not
that
they
allow
all
that
worship
which
was
vsed
by
the
fathers
,
as
profane
men
are
content
with
this
onely
argument
,
that
the
fathers
taught
thus
,
that
they
doe
all
things
according
to
the
custom
and
decree
of
their
auncestours
:
but
the
Apostles
speak
in
this
place
of
these
fathers
with
whom
God
hath
made
his
couenant
,
who
followed
right
and
pure
doctrine
,
who
imbraced
the
promise
of
saluation
with
true
faith
,
finally
,
who
had
their
beginning
of
the
heauenly
Father
,
&
who
through
the
onely
begotten
sonne
of
God
were
the
children
of
God
together
with
their
posteritie
.
Whom
ye
.
In
this
member
the
apostles
declare
vnto
them
plainly
that
they
were
the
enemies
of
god
,
who
wold
haue
the
chief
honor
giuen
them
as
vnto
the
gouernours
and
prelates
of
the
church
.
Whereupon
it
followeth
that
they
are
vnworthie
euen
of
the
smallest
authoritie
.
Although
there
is
also
a
preuention
,
being
a
token
of
boldnesse
,
when
as
hee
speaketh
of
that
thing
boldly
and
freely
,
which
they
did
account
a
shamefull
thing
to
wit
,
least
any
part
of
Christs
glory
should
seem
to
be
diminished
because
hee
suffered
a
slaunderous
death
vppon
the
crosse
:
as
if
it
had
beene
saide
,
You
haue
slaine
him
:
neither
was
your
crueltie
satisfied
with
a
plaine
and
common
death
:
for
he
was
hanged
vppon
a
tree
.
But
neither
could
death
extinguish
his
power
,
neither
could
that
shame
and
reproch
which
he
suffered
amongst
you
,
take
away
his
honour
.
Therefore
the
calling
of
God
continueth
firme
and
stable
.
Therefore
as
the
Apostles
hit
the
priestes
in
the
teeth
with
that
wickednes
and
hainous
offence
which
they
had
committed
:
so
they
preuent
by
a
graunting
to
expresse
the
manner
of
the
reprochfull
death
which
Christe
suffered
,
least
the
authors
of
the
wickednes
triumph
,
as
hauing
gotten
the
victorie
.
31
Him
hath
God
lifted
vp
.
Therfore
the
Apostles
do
signifie
that
whatsoeuer
the
wicked
do
go
about
,
it
did
not
hinder
and
keepe
backe
Christ
from
fulfilling
his
function
which
was
enioined
him
by
his
father
.
The
right
hand
of
God
is
taken
for
his
power
.
Neither
is
the
same
Metaphor
vsed
in
this
place
,
which
we
had
before
chap.
2.
and
which
is
common
elswhere
,
when
Christ
is
said
to
be
lift
vp
vnto
the
right
hand
of
the
father
:
but
the
meaning
of
this
place
is
,
that
Christ
which
was
slain
by
the
hand
of
men
,
was
lift
vp
on
high
by
the
power
of
God
,
that
he
might
bear
rule
ouer
angels
and
men
.
And
this
seemeth
secretely
to
be
set
againste
al
the
enterprises
of
Satan
&
the
world
:
as
if
he
should
say
that
they
shal
haue
no
good
successe
,
because
they
shal
neuer
climbe
so
high
,
as
to
hinder
the
hand
of
God
,
whereby
hee
hath
both
wrought
mightily
alreadie
in
his
only
begotten
Sonne
,
neither
will
he
euer
cease
to
worke
.
Yet
the
end
is
added
also
,
that
he
may
be
a
captain
&
Sauior
.
For
so
often
as
god
did
put
his
people
in
hope
of
saluation
,
he
was
wont
to
promise
a
prince
or
a
king
,
by
whose
hand
he
would
restore
all
things
.
The
Apostles
do
testifie
that
this
principalitie
was
graunted
to
Christ
.
Notwithstanding
they
do
more
plainly
expresse
his
office
by
the
other
adiunct
.
The
summe
is
this
,
that
Christ
is
placed
in
the
highest
degree
of
honor
,
that
he
may
gouerne
the
people
of
god
:
and
not
that
only
,
but
that
he
may
shew
him self
to
be
a
sauing
captain
,
or
the
authour
of
saluation
.
To
giue
repentance
.
They
shew
in
this
place
howe
Christe
reigneth
to
saue
the
people
:
to
wit
,
when
he
bringeth
his
own
to
repentance
,
&
doth
reconcile
them
vnto
God
through
the
remission
of
sinnes
.
Furthermore
we
know
that
the
summe
of
the
gospel
is
contained
in
these
two
things
.
Wherefore
the
Apostles
do
not
onely
stand
vppon
the
defence
of
their
cause
,
but
they
preach
the
office
of
Christ
plentifully
,
that
they
may
win
euen
some
of
the
mortall
enemies
of
Christ
,
if
it
may
be
.
Furthermore
,
wee
haue
declared
before
,
what
the
word
repentance
doth
signifie
:
to
wit
,
that
it
is
an
inward
turning
of
man
vnto
god
,
which
sheweth
it self
afterwards
by
external
workes
.
For
Christ
giueth
vs
the
Spirit
of
regeneration
for
this
cause
,
that
he
may
renue
vs
inwardly
:
to
the
ende
that
a
new
life
may
afterward
follow
the
newnesse
of
the
minde
and
heart
.
And
if
it
belong
to
Christ
to
giue
repentaunce
,
then
it
followeth
that
it
is
not
a
thing
which
is
in
mans
power
.
And
surely
seeing
that
it
is
a
certaine
wonderfull
reformation
or
fashioning
again
,
which
maketh
vs
new
creatures
,
repayreth
in
vs
the
image
of
God
,
bringeth
vs
out
of
the
bondage
of
sin
,
vnto
the
obedience
of
righteousnesse
:
it
is
a
thing
as
impossible
for
men
to
conuert
themselues
,
as
to
create
themselues
.
Repentaunce
is
I
graunt
a
voluntarie
conuersion
,
but
whence
haue
we
this
will
,
saue
only
because
God
chaungeth
our
heart
,
32
And
we
are
his
witnesses
.
After
that
they
haue
declared
that
their
doctrine
came
from
god
,
they
discend
now
vnto
the
other
part
:
that
they
speake
as
they
were
commaunded
by
god
,
least
they
seeme
to
attempt
any
thing
vnaduisedly
.
For
this
also
was
a
necessarie
defence
:
as
it
is
for
all
the
ministers
of
the
Gospell
:
to
wit
,
that
they
make
this
openly
knowen
to
all
men
,
that
they
teach
nothing
but
that
which
they
haue
receiued
of
God
.
Secondly
,
that
they
are
called
hereunto
,
so
that
they
cannot
auoide
the
necessitie
of
teaching
vnlesse
they
will
resist
God
.
Luke
putteth
wordes
in
this
place
in
steede
of
things
,
according
to
the
Hebrewe
phrase
.
Although
if
any
man
had
rather
vnderstand
it
of
the
speech
it self
,
I
doe
not
denie
but
that
it
may
be
so
.
The
summe
is
,
seeing
they
are
brought
forth
by
God
to
be
witnesses
,
they
may
not
giue
back
,
but
they
must
publish
that
which
he
hath
commaunded
.
And
also
the
spirit
.
They
confirm
their
calling
by
the
effect
.
For
this
was
as
a
seale
to
approue
their
doctrine
,
seeing
that
God
gaue
the
holie
Spirit
to
those
which
beleeued
.
For
as
much
as
it
appeared
manifestly
by
this
that
hee
allowed
the
faith
of
the
Gospel
,
and
it
was
acceptable
to
him
.
In
that
they
say
,
to
those
which
obey
him
,
I
referre
it
vnto
Christ
:
as
if
they
shuld
haue
said
,
Those
which
beleeue
in
Christ
,
are
plentifully
rewarded
for
their
obedience
.
Therfore
god
wil
haue
Christ
obeied
wherfore
euen
our
ministerie
doth
please
him
in
that
thing
.
Yet
here
may
a
question
be
moued
,
seing
that
we
haue
faith
by
the
reuelation
of
the
spirit
how
is
it
said
in
this
place
that
the
same
is
giuen
after
faith
?
I
answer
,
that
the
gift
of
tongues
,
of
prophesie
,
of
interpretation
,
of
healing
,
and
suche
like
,
are
spoken
of
in
this
place
,
wherwith
god
did
beautifie
his
Church
.
As
Paul
saith
,
wher
he
asketh
the
Galathians
,
Whether
they
receiued
the
Spirit
by
the
law
or
by
the
hearing
of
faith
.
Therfore
the
illumination
of
the
spirit
goth
before
faith
,
bicause
it
is
the
cause
therof
:
33
They
were
cut
insunder
.
The
Priestes
ought
to
haue
beene
thorowly
moued
though
they
had
had
harts
of
yron
:
but
they
burst
.
Whence
we
gather
,
that
no
reasons
can
preuaile
with
the
reprobate
,
to
bring
them
vnto
the
obedience
of
Christe
.
For
vnlesse
God
speake
within
,
the
outward
doctrine
shall
be
able
to
doe
nothing
els
but
to
beat
the
eares
.
The
Apostles
were
able
so
to
ouercome
their
enemies
,
that
they
shoulde
not
haue
hadde
one
worde
to
say
:
but
their
furie
was
so
vntamed
and
vnbrideled
,
that
they
do
rather
goe
madde
.
Yet
wee
must
therewithall
note
the
force
of
the
worde
:
because
although
the
reprobate
are
not
thereby
changed
,
that
they
may
become
better
,
yet
it
pearceth
into
their
harts
,
so
that
it
vrgeth
their
consciences
.
For
thence
springeth
their
furie
,
because
they
saw
themselues
vrged
by
their
iudge
.
They
woulde
gladly
mocke
all
the
Gospell
:
as
they
attempt
whatsoeuer
they
canne
,
that
they
may
count
it
as
nothing
:
but
there
is
in
the
same
a
certaine
hidden
maiestie
,
which
driueth
away
mightilie
all
their
delicacie
.
And
chieflie
when
they
are
cited
by
the
sounde
of
the
trumpet
to
appeare
before
the
iudgement
seat
of
GOD
,
then
appeareth
their
madnesse
and
rage
.
34
And
a
certaine
Pharisee
,
named
Gamaliel
,
a
doctor
of
the
lawe
,
pretious
to
all
the
people
,
rising
in
the
councell
,
commaunded
the
Apostles
to
be
carried
out
a
little
space
.
35
Then
he
said
vnto
them
,
Men
of
Israel
,
take
heed
to
your selues
,
what
yee
intend
to
do
touching
these
men
.
36
For
before
these
dayes
there
arose
one
Theudas
,
saying
that
he
was
som
great
man
,
to
whom
consented
a
number
of
men
about
foure
hundreth
:
who
perished
,
&
they
were
all
scattered
abroad
which
hadde
obeied
him
,
and
were
brought
to
nought
.
37
After
him
arose
one
Iudas
of
Galile
,
in
the
dayes
of
the
tribute
,
and
led
away
much
people
after
him
,
and
he
likewise
perished
,
and
al
which
had
obeyed
him
,
were
scattered
abroad
.
38
Now
therfore
I
say
vnto
you
,
Abstain
from
these
men
,
and
let
them
alone
.
For
if
this
counsell
or
this
worke
be
of
men
,
it
shall
come
to
nought
.
39
But
if
it
be
of
god
,
you
cannot
destroy
it
:
least
at
any
time
ye
be
found
to
fight
with
God
.
34
Luke
sheweth
nowe
after
what
manner
God
brought
to
nought
that
furie
of
the
wicked
.
They
were
purposed
to
put
the
Apostles
to
death
:
Gamaliel
standeth
vp
amidst
them
,
to
break
off
that
mad
consultation
.
Furthermore
,
hee
noteth
the
circumstaunces
,
to
the
ende
wee
may
knowe
how
it
could
be
,
that
one
man
could
preuaile
so
much
against
so
many
.
Hee
saieth
hee
was
a
Pharisee
,
which
sect
was
in
great
estimation
as
we
knowe
.
Hee
saieth
that
hee
was
in
price
or
honoured
amongest
the
people
:
And
they
feared
the
people
.
Heereby
it
commeth
to
passe
that
they
are
the
more
afraide
to
doe
anye
thinge
contrary
to
his
minde
.
So
God
doeth
oftentimes
set
suddain
terrors
against
his
enemies
(
when
they
looke
not
for
them
)
to
staye
their
violence
.
Furthermore
Gamaliel
commaundeth
the
Apostles
to
goe
aside
,
least
they
should
be
the
more
imboldned
by
his
words
.
For
we
must
not
think
that
he
spake
thus
,
because
he
did
allowe
the
doctrine
of
the
Gospel
,
or
that
he
meant
to
defende
the
same
:
but
because
he
saw
all
the
rest
enflamed
with
furie
,
hee
being
a
man
moderate
and
courteous
,
doeth
with
sober
speech
temper
that
excesse
.
But
if
we
consider
all
things
well
,
this
iudgement
and
opinion
is
vnmeete
for
a
wise
man
.
I
knowe
that
many
count
it
as
an
Oracle
:
but
it
appeareth
sufficiently
heereby
that
they
iudge
amisse
,
because
by
this
meanes
men
should
abstain
from
al
punishments
,
neither
were
any
wicked
fact
any
longer
to
be
corrected
.
Yea
all
helpes
of
life
were
to
be
refused
,
which
we
cannot
prolong
one
moment
.
Both
things
are
true
,
that
no
indeuours
of
men
can
destroy
that
which
is
of
God
:
and
that
that
which
is
of
men
,
is
not
so
stronge
that
it
can
stande
.
But
he
gathereth
amisse
hence
,
that
men
must
sit
still
and
say
nothing
in
the
meane
season
.
We
must
rather
marke
what
God
commaundeth
vs
to
doe
:
and
he
will
haue
vs
to
restraine
wickednes
.
To
this
ende
hath
he
appointed
Magistrates
,
and
armed
them
with
the
sword
.
To
this
end
hath
he
set
Elders
ouer
his
Church
,
to
bring
the
froward
in
order
,
and
that
they
may
not
suffer
sinne
licentiously
to
rage
without
punishment
.
Therefore
it
is
gathered
amisse
,
that
wee
must
refraine
from
punishing
because
God
is
sufficient
of
himselfe
,
to
take
away
euils
.
Although
his
whole
counsell
is
such
.
Gamaliel
willeth
the
Scribes
and
Elders
,
to
take
heed
that
they
make
not
open
warre
against
God
.
And
he
speaketh
as
it
were
touching
a
doubtfull
matter
.
Whereby
it
appeareth
that
he
hath
no
certaintie
from
the
foundation
:
when
as
he
doubteth
in
the
qualitie
of
the
cause
,
neither
dare
set
downe
whether
it
be
good
or
euil
,
but
doth
onely
commaund
to
deferre
it
for
a
time
,
vntill
the
cause
appeare
more
plainely
.
In
summe
,
Gamaliel
setteth
an
euill
consequent
from
true
grounds
:
because
he
applieth
that
amisse
vnto
the
externall
office
and
manner
of
doing
,
which
ought
to
serue
for
faith
onely
.
On
the
other
side
,
let
this
bee
our
Logike
,
That
which
is
of
God
,
must
needes
stande
though
all
the
whole
world
say
nay
:
therefore
faith
must
stand
without
all
feare
against
all
the
assaults
of
Satan
and
men
,
seeing
faith
is
vnderpropped
and
supported
with
the
eternall
truth
of
God
:
although
heauen
fal
,
our
saluation
is
safe
,
which
hath
God
to
be
the
author
and
keeper
thereof
:
because
God
doeth
defende
the
kingdome
of
Christ
,
it
can
neuer
bee
ouerthrowne
with
any
violence
:
because
the
doctrine
of
the
Gospel
is
grounded
in
God
,
howsoeuer
men
resist
or
shake
the
same
,
yet
shall
it
neuerthelesse
continue
firme
.
Againe
,
although
the
wicked
attempt
whatsoeuer
they
can
,
and
seeke
al
meanes
to
destroy
the
church
,
although
they
furiously
striue
against
Christ
and
his
Church
so
much
as
they
are
able
,
yet
they
shall
not
preuaile
,
because
it
is
the
propertie
of
God
to
bring
the
counsels
of
men
to
naught
:
and
by
this
meanes
doeth
he
punish
their
rashnesse
.
We
see
that
both
members
are
well
applied
to
faith
.
But
in
the
meane
season
there
is
no
cause
why
the
seruauntes
of
Christ
should
be
lesse
diligent
in
maintaining
the
truth
:
why
they
should
suffer
the
Church
to
decay
through
their
fault
:
why
they
shoulde
carelesly
winke
at
their
wickednesse
who
endeuor
to
turne
all
thinges
topsie turuie
.
36
There
arose
one
Theudas
.
If
we
credit
Iosephus
,
Gamaliel
altereth
in
this
place
the
true
course
of
the
historie
.
For
hee
reporteth
that
Iudas
Gaulanites
,
who
was
borne
in
Gamala
,
at
such
time
as
Quirinius
,
or
Cyrenius
was
Proconsull
,
did
raise
a
tumult
with
his
adherentes
,
because
they
woulde
not
haue
their
goods
taxed
:
and
that
Theudas
at
such
time
as
Cuspius
Fadus
was
Procuratour
,
did
boast
that
hee
was
a
Prophet
of
God
.
And
Fadus
was
sent
into
Iudea
by
Claudius
Caesar
.
The
former
hystorie
is
recorded
in
the
eighteenth
booke
of
Antiquities
:
and
the
other
in
the
twentith
.
But
I
thinke
that
when
Luke
saith
,
After
him
was
there
one
Iudas
:
he
meant
not
to
note
the
course
of
time
as
if
he
were
the
latter
:
but
forasmuch
as
Gamaliel
brought
in
two
like
examples
,
he
might
put
the
one
in
place
of
the
other
,
without
hauing
respect
of
time
.
Therefore
the
worde
post
,
is
as
much
as
Moreouer
,
or
besides
.
Furthermore
euen
these
examples
wherewith
Gamaliel
confirmeth
his
opinion
,
doe
not
sufficiently
agree
with
the
present
cause
.
For
,
because
they
did
not
by
and
by
resist
Iudas
,
that
sedition
which
he
had
raised
,
was
the
occasion
of
many
murthers
,
and
at
length
he
was
vanquished
with
hand
and
weapon
.
Theudas
also
had
done
farre
more
hurt
,
vnlesse
he
had
beene
put
to
flight
in
time
by
Cuspius
Fadus
.
But
Gamaliel
hath
respect
vnto
this
alone
,
that
men
haue
vnlucky
successe
when
as
they
auance
themselues
vnaduisedly
:
and
that
commeth
to
passe
by
the
iust
iudgement
of
God
.
But
because
the
Priestes
refuse
to
harken
when
God
giueth
them
good
counsel
,
they
are
worthy
to
be
made
amased
by
man
with
friuilous
reasons
,
wauering
hither
&
thither
through
foolish
perplexitie
.
Furthermore
if
wee
cast
the
time
,
wee
shall
finde
that
it
was
twelue
yeeres
at
least
after
the
death
of
Christ
,
before
the
Apostles
were
beaten
.
For
vnto
the
fiue
yeeres
,
which
remained
of
the
gouernement
of
Tyberius
,
we
must
adde
three
and
one
halfe
,
which
Caligula
reigned
.
Fadus
was
not
sent
by
Claudius
into
Iudea
,
before
the
second
or
thirde
yeere
of
his
reigne
.
Gamaliel
rehearseth
not
the
act
within
a
day
or
two
after
.
Therefore
that
space
of
time
is
complete
whereof
I
spake
.
Wherefore
the
constancie
of
the
Apostles
was
the
more
excellent
,
who
though
they
bee
so
euill
rewarded
for
those
longe
paines
which
they
had
endured
,
yet
are
they
not
discouraged
,
neither
doe
they
cease
to
holde
on
as
they
had
begunne
.
That
he
was
some
great
man
.
Some
bookes
haue
,
Saying
that
hee
was
some
bodie
:
yet
both
carrie
one
sense
.
For
he
boasted
that
he
was
such
a
Prophet
,
that
hee
coulde
drie
vp
Iordan
,
that
those
which
were
with
him
might
goe
ouer
drie
foote
.
Neuerthelesse
we
see
howe
farre
Gamaliel
is
from
true
knowledge
,
who
compareth
the
holy
Ministers
of
Christ
vnto
seducers
and
robbers
:
although
hee
mitigateth
his
words
afterwarde
,
and
inclining
towarde
the
better
part
,
leaueth
it
indifferent
,
whether
they
haue
taken
this
matter
in
hande
hauing
God
for
their
authour
or
noe
.
Yet
hee
speaketh
doubtfullie
,
because
hee
prouideth
onely
for
quietnesse
,
all
enquirie
being
set
a
parte
.
This
is
onelie
to
bee
allowed
in
his
speech
,
that
hee
feareth
the
wicked
from
wicked
boldnesse
,
because
there
is
nothing
more
to
be
feared
than
to
striue
against
God
.
40
And
they
obeyed
him
:
And
when
they
had
called
the
Apostles
,
hauing
beaten
them
,
they
commaunded
them
that
they
shoulde
not
speake
in
the
name
of
Iesus
,
and
they
let
them
goe
.
41
Therefore
they
went
reioycing
from
the
face
of
the
councell
,
because
they
were
counted
worthy
,
to
suffer
reproch
for
his
name
.
42
And
they
did
not
cease
daily
in
the
Temple
,
and
in
euery
house
to
teach
and
preach
Christ
Iesus
.
40
Hauing
beaten
them
,
they
commaunded
.
He
saieth
that
Gamaliel
his
counsel
was
allowed
:
yet
the
Apostles
are
beaten
,
and
forbidden
to
preach
.
Hereby
wee
gather
how
great
the
rage
of
the
enimies
was
,
who
being
now
pacified
or
at
least
mitigated
,
doe
yet
notwithstanding
rage
immoderatlie
.
And
it
appeareth
also
what
euill
successe
those
doubtfull
counsels
haue
,
wherein
men
alone
are
respected
,
and
the
trueth
of
God
set
aside
.
Gamaliel
obteineth
thus
much
,
that
the
liues
of
the
Apostles
may
be
saued
,
but
in
the
meane
season
,
the
sonne
of
God
is
blasphemed
&
slaundered
in
their
person
.
The
truth
of
the
Gospel
is
buried
in
eternall
silence
,
so
much
as
in
the
enimies
lyeth
.
God
surely
doth
by
this
meanes
wonderfully
spread
abroad
his
worde
:
yet
that
counsel
ceaseth
not
to
be
euill
.
Which
we
must
note
for
this
cause
,
because
most
men
at
this
day
doe
thinke
,
that
they
doe
not
a
little
obey
God
,
if
they
saue
the
liues
of
those
men
which
come
in
hazard
for
the
doctrine
of
the
Gospel
,
or
somewhat
appease
the
enimies
who
are
otherwise
bloodie
:
in
the
meane
season
they
are
not
afraide
to
driue
them
vnto
the
wicked
deniall
of
Christ
,
the
confessing
of
whom
is
farre
more
precious
in
the
sight
of
God
,
then
the
life
of
all
men
.
But
what
could
they
doe
,
who
casting
away
all
care
of
godlinesse
,
go
about
to
redeeme
Gods
fauour
with
the
dutie
of
courtesie
?
41
Then
they
went
reioycing
.
Wee
must
not
thinke
that
the
Apostles
were
so
senselesse
,
but
that
they
felt
some
shame
,
and
did
also
lament
,
when
they
felt
the
punishment
:
for
they
had
not
quite
put
of
nature
:
but
when
they
considered
the
cause
,
then
ioy
gat
the
vpper
hande
.
So
the
faithfull
must
bee
two
manner
of
wayes
affectioned
so
often
as
they
suffer
persecution
for
the
Gospel
,
they
must
bee
touched
with
the
bitternesse
of
punishmentes
,
yet
so
that
they
ouercome
this
sorrowe
with
spirituall
ioy
.
For
they
shoulde
haue
chaunged
their
minde
,
and
striken
saile
by
and
by
,
vnlesse
they
had
beene
strengthened
and
encouraged
by
that
ioie
.
And
it
is
not
to
be
doubted
but
that
euen
death
was
sweet
and
pleasant
to
Peter
on
this
fashion
,
which
notwithstanding
the
Lord
doth
testifie
shal
be
bitter
vnto
him
.
Let
vs
therefore
learne
that
we
must
wrastle
with
sorrow
and
care
,
that
we
hold
on
couragiously
to
suffer
the
crosse
,
and
that
we
beare
the
same
when
it
is
laid
vpon
vs
.
That
they
were
counted
worthie
.
This
might
seeme
at
the
first
blush
absurde
,
in
that
Luke
placeth
honour
in
reproch
:
but
the
disagreement
which
is
betweene
God
and
the
worlde
causeth
this
,
that
that
which
is
counted
amongst
men
most
reprochfull
,
excelleth
in
dignirie
and
glory
in
the
sight
of
God
&
his
angles
.
We
know
that
the
kind
of
death
which
Christ
suffered
,
was
of
all
other
most
shamefull
,
and
yet
did
he
triumph
most
noblie
vpon
the
crosse
:
so
when
we
are
made
like
vnto
him
,
we
may
worthily
boast
that
it
is
a
point
of
singular
excellencie
,
that
we
suffer
rebuke
in
the
sight
of
the
worlde
.
42
They
ceased
not
.
Constancie
did
also
accompany
their
ioy
.
For
how
is
it
that
we
are
discouraged
with
persecution
,
saue
onely
because
none
lifteth
vp
himselfe
vnto
Christ
,
that
he
may
in
minde
lay
hold
vpon
the
fruite
of
victorie
,
and
so
be
pricked
forward
vnto
patience
?
But
that
man
which
thinketh
with
himselfe
that
hee
is
happie
when
hee
suffereth
for
Christs
sake
,
shall
neuer
faint
,
though
hee
must
suffer
harde
conflictes
.
Therefore
the
Apostles
are
after
a
sort
armed
with
stripes
,
so
that
they
valiantly
make
haste
vnto
death
.
Therefore
woe
be
to
our
daintinesse
,
who
hauing
suffered
a
litle
persecution
,
do
by
and
by
resigne
vp
the
light
to
●nother
,
as
if
we
were
now
old
worne
souldiers
.
CHAP.
VI.
1
ANd
in
those
dayes
,
when
the
number
of
the
disciples
grewe
,
there
arose
a
murmuring
of
the
Greekes
against
the
Hebrewes
,
because
their
widowes
were
despised
in
the
daily
ministerie
.
2
Therefore
when
the
twelue
had
called
vnto
them
the
multitude
of
the
disciples
,
they
said
[
”
](A17642-e21530-b)
”
or
It
is
not
good
.
It
doth
not
please
that
we
should
serue
tables
,
hauing
left
the
word
of
God
.
3
Therefore
brethren
,
looke
out
seuen
men
of
you
,
of
knowne
honestic
,
full
of
the
holy
Ghost
,
and
of
wisedome
,
whom
we
will
appoint
ouer
this
businesse
,
4
And
wee
will
giue
our selues
vnto
prayer
,
and
to
the
ministration
of
the
word
.
5
The
speech
pleased
the
whole
multitude
:
and
they
chose
Stephen
,
a
man
full
of
faith
and
the
holye
Ghost
:
and
Philip
and
Prochorus
,
and
Timon
,
and
Parmenas
,
and
Nicolas
a
Proselyte
of
Antioch
.
6
These
did
they
set
before
the
Apostles
:
and
when
they
had
praied
,
they
laide
their
hands
vpon
them
.
1
Luke
declareth
here
vpon
what
occasion
,
and
to
what
ende
,
and
also
with
what
rite
Deacons
were
first
made
.
He
saith
,
When
there
arose
a
murmuring
amongst
the
Disciples
,
it
was
appeased
by
this
remedie
,
as
it
is
said
in
the
common
prouerbe
,
Good
lawes
haue
taken
their
beginning
of
euill
manners
.
And
it
may
seeme
to
be
a
straunge
thing
,
seeing
that
this
is
a
function
so
excellent
and
so
necessarie
in
the
Church
,
why
it
came
not
into
the
Apostles
mindes
at
the
first
,
before
there
was
any
such
occasion
ministred
,
to
appoint
Deacons
,
and
why
the
Spirite
of
God
did
not
giue
them
such
counsell
which
they
take
nowe
,
being
as
it
were
enforced
thereunto
.
But
that
which
happened
,
was
both
better
then
,
and
is
also
more
profitable
for
vs
at
this
day
,
to
bee
vnto
vs
an
example
.
If
the
Apostles
had
spoken
of
chusing
Deacons
,
before
any
necessitie
did
require
the
same
:
they
should
not
haue
had
the
people
so
ready
:
they
should
haue
seemed
to
auoid
labour
and
trouble
:
many
would
not
haue
offered
so
liberally
into
the
hands
of
other
men
.
Therefore
it
was
requisite
that
the
faithfull
shoulde
bee
conuict
by
experience
,
that
they
might
choose
Deacons
willingly
,
whom
they
saw
they
could
not
want
:
and
that
through
their
owne
fault
.
We
learne
in
this
historie
,
that
the
Church
cannot
bee
so
framed
by
and
by
,
but
that
there
remaine
somewhat
to
he
amended
,
neither
can
so
great
a
building
bee
so
finished
in
one
day
,
that
there
may
not
something
be
added
to
make
the
same
perfect
.
Furthermore
we
learne
that
there
is
no
ordinance
of
God
so
holie
and
laudable
,
which
is
not
either
corrupt
or
made
vnprofitable
through
the
faulte
of
men
.
Wee
woonder
that
thinges
are
neuer
so
well
ordered
in
the
worlde
,
but
that
there
is
alwayes
some
euill
mixed
with
the
good
;
but
it
is
the
wickednesse
and
corruption
of
our
nature
which
causeth
this
.
That
was
indeede
a
godly
order
whereof
Luke
made
mention
before
,
when
the
goods
of
all
men
being
consecrated
to
God
,
were
distributed
to
euery
man
as
hee
had
neede
:
when
as
the
Apostles
being
as
it
were
the
stewardes
of
God
and
the
poore
,
had
the
chiefe
gouernement
of
the
almes
.
But
shortly
after
there
ariseth
a
murmuring
which
trobleth
this
order
.
Here
appereth
that
corruption
of
men
wherof
I
haue
spoken
,
which
doeth
not
suffer
vs
to
vse
our
good
things
.
Wee
must
also
marke
the
subtiltie
of
Satan
,
who
to
the
end
he
may
take
from
vs
the
vse
of
the
giftes
of
God
,
goeth
about
this
continually
,
that
it
may
not
remaine
pure
and
sounde
:
but
that
being
mixed
with
other
discommodities
,
it
may
first
be
suspected
,
secondly
loathed
,
and
lastly
quite
taken
away
.
But
the
Apostles
haue
taught
vs
by
their
example
that
we
must
not
yeelde
vnto
such
engines
and
policies
of
Satan
.
For
they
do
not
thinke
it
meete
(
being
offended
with
the
murmuring
)
to
take
away
that
ministery
which
they
know
pleaseth
God
:
but
rather
inuent
a
remedy
whereby
the
offence
may
be
taken
away
,
and
that
may
bee
retained
which
is
Gods
.
Thus
must
we
doe
.
For
what
offences
soeuer
Satan
raise
,
we
must
take
good
heede
that
he
take
not
from
vs
those
ordinances
which
are
otherwise
wholesome
.
The
number
encreasing
.
We
ought
to
wish
for
nothing
more
then
that
God
woulde
encrease
his
Church
,
and
gather
togither
many
on
euerie
side
vnto
his
people
:
but
the
corruption
of
our
nature
hindereth
vs
from
hauing
any
thing
good
or
happie
in
all
pointes
.
For
there
arise
many
discommodities
also
,
euen
of
the
encreasings
of
the
Church
.
For
it
is
a
harde
matter
to
keepe
many
hypocrites
from
creeping
into
the
multitude
,
whose
wickednesse
is
not
by
and
by
discouered
,
vntill
such
time
as
they
haue
infected
some
part
of
the
flocke
with
their
infection
.
Moreouer
many
wicked
,
froward
,
&
dissolute
persons
,
do
insinuate
themselues
vnder
a
false
colour
of
repentance
.
And
that
I
may
passe
ouer
innumerable
things
,
there
is
neuer
such
agreement
amongst
many
,
but
that
according
to
the
diuersitie
of
their
maners
,
their
opinions
are
also
diuers
:
so
that
one
thing
cannot
please
all
alike
.
This
offence
causeth
many
to
be
desirous
to
choose
a
few
for
a
Church
,
it
causeth
them
to
loath
or
else
to
hate
a
multitude
.
But
no
trouble
,
●e
irksomnes
ought
so
much
to
preuaile
,
but
that
we
must
alwaies
be
desirous
to
haue
the
Church
encreased
,
but
that
we
must
studdie
to
enlarge
the
same
,
but
that
we
must
cherish
so
much
as
in
vs
lieth
,
vnitie
,
with
the
whole
body
.
A
murmuring
of
the
Greekes
.
Heereby
it
appeareth
that
they
were
not
fully
regenerate
by
the
Spirite
of
God
,
to
whom
the
diuersitie
of
nation
and
countrie
ministreth
occasion
of
disagreement
.
For
in
Christ
there
is
neither
Iews
nor
Grecian
:
therefore
this
indignation
smelleth
of
the
flesh
and
the
world
.
Wherefore
wee
must
take
good
heede
that
the
like
fault
be
not
founde
in
vs
.
There
is
another
faulte
,
in
that
they
declare
their
indignation
by
murmuring
.
Furthermore
it
is
vncertaine
whether
the
complaint
were
true
or
no.
For
when
Luke
saieth
that
the
Greekes
murmured
,
because
their
widowes
were
not
honoured
,
he
sheweth
not
what
was
done
indeed
,
but
what
they
thought
was
done
.
And
it
may
be
that
for
as
much
as
the
Apostles
did
preferre
the
Iewes
,
because
they
were
better
knowne
,
the
Greekes
did
th●●ke
(
though
falsely
)
that
their
widowes
were
despised
as
straungers
.
And
this
seemeth
to
bee
more
like
to
be
true
.
Furthermore
the
worde
ministring
may
bee
expounded
two
manner
of
wayes
,
actiuely
or
passiuely
.
For
wee
knowe
that
at
the
first
there
were
widowes
chosen
vnto
the
ministration
.
Notwithstanding
I
doe
rather
thinke
that
the
Greekes
did
complaine
,
because
their
widowes
were
not
so
liberallie
relieued
as
they
wished
.
So
that
the
ministration
shall
bee
that
daylie
distribution
which
was
wont
to
be
made
.
2
The
twelue
hauing
called
the
multitude
vnto
them
.
It
is
a
point
of
patience
and
meekenes
that
the
Apostles
are
no
more
moued
:
It
is
a
point
of
prudence
and
godly
carefulnesse
,
in
that
they
preuent
the
euil
which
began
to
arise
,
without
deferring
the
remedie
.
For
after
that
euery
dissension
and
diuision
hath
gathered
strength
,
it
is
a
wound
hard
to
be
cured
.
By
this
assemblie
it
appeareth
that
the
Church
was
gouerned
by
order
and
reason
,
so
that
the
Apostles
had
the
chiefest
authoritie
,
and
that
yet
they
did
impart
their
counsels
and
purposes
vnto
the
people
.
Againe
wee
must
note
that
the
faithfull
or
Christians
are
in
this
place
called
disciples
,
in
wh●m
that
of
Isaias
must
be
fulfilled
,
That
they
were
all
taught
of
God
.
And
againe
that
of
Ieremie
,
They
shal
al
know
God
from
the
least
to
the
greatest
.
It
pleaseth
not
.
It
is
in
Greeke
ouc
areston
.
By
which
word
the
Grecians
do
nowe
expresse
euery
opinion
or
decree
which
is
better
then
other
,
or
which
is
to
be
preferred
as
being
better
.
I
doe
rather
thinke
that
the
Apostles
declare
what
is
profitable
,
than
simplie
what
they
haue
decreed
.
But
if
it
bee
not
expedient
for
them
to
meddle
with
this
businesse
,
they
seeme
not
to
acknowledg
some
fault
in
that
that
they
ministred
hitherto
.
And
surely
that
is
true
,
that
,
Vse
is
the
father
of
wisedome
.
Wherfore
there
shall
be
no
absurditie
,
if
we
shal
say
,
that
the
Apostles
desire
of
the
Church
to
bee
vnburdened
of
that
function
,
after
that
they
haue
tried
that
it
is
not
meete
for
them
.
But
if
there
were
any
fault
,
it
ought
rather
to
be
ascribed
vnto
necessitie
,
than
vnto
them
.
For
they
tooke
not
this
burthen
vpon
them
greedily
,
but
seeing
there
was
no
other
way
as
yet
,
they
had
leifer
burthen
themselues
out
of
measure
,
than
that
the
poore
should
be
forslowed
.
And
when
as
they
say
that
it
is
not
meete
that
they
shoulde
bee
occupied
in
prouiding
for
the
poore
,
their
meaning
is
that
they
are
vnable
to
endure
both
burthens
,
so
that
they
must
needs
let
the
one
alone
.
For
it
is
as
if
they
should
say
:
If
thou
wilt
enioy
our
ministery
in
the
preaching
of
the
Gospel
,
deliuer
vs
from
the
charge
of
the
poore
,
because
we
are
not
able
to
do
both
.
But
this
seemeth
to
be
spoken
out
of
season
by
them
,
because
they
had
not
left
the
charge
of
teaching
before
,
although
they
had
the
ouersight
of
the
almes
.
I
answere
,
for
as
much
as
the
administration
was
confused
,
they
were
so
inwrapped
,
that
they
could
not
wholy
attend
vpon
doctrine
,
as
was
meete
.
Therefore
they
refuse
that
function
which
draweth
them
away
from
the
free
and
perfect
charge
of
teaching
.
Notwithstanding
wee
may
not
thinke
that
they
had
quite
cast
away
all
care
of
the
poore
,
but
that
they
did
onely
seek
somwhat
to
be
lightned
&
eased
,
that
they
might
attend
vpon
their
office
.
And
in
the
meane
season
they
declare
that
the
ministerie
of
the
word
is
so
painefull
,
that
it
requireth
a
whole
man
,
neither
will
it
suffer
him
to
be
occupied
about
any
other
businesse
.
Which
if
it
had
bene
well
considered
,
there
had
ben
a
farre
other
order
taken
in
the
Church
.
The
popish
bishops
did
sack
vp
great
riches
vnder
colour
of
the
ministration
or
deaconship
:
neuertheles
they
intangled
themselues
in
diuers
businesses
:
which
they
were
scarse
able
to
ouercome
though
euery
one
of
them
had
had
ten
heads
.
Notwithstanding
such
is
their
wickednesse
that
they
say
that
there
can
be
no
church
,
vnlesse
it
be
drowned
in
this
depth
:
neither
do
they
cease
to
brag
&
boast
that
they
are
the
successors
of
the
Apostles
whereas
there
is
nothing
which
appeareth
to
bee
more
contrary
.
They
were
carefull
for
this
,
that
they
might
not
bee
occupied
about
seruing
of
tables
,
and
so
be
compelled
to
leaue
their
owne
bankets
.
For
whosoeuer
is
carefull
for
his
owne
table
,
hee
taketh
leaue
to
bee
vacant
from
other
mens
tables
.
But
omitting
these
things
,
let
vs
marke
this
sentence
.
We
know
what
a
holy
thing
it
is
to
be
carefull
for
the
poore
.
Therefore
for
as
much
as
the
Apostles
prefer
the
preaching
of
the
Gospell
before
it
,
wee
gather
thereby
that
no
obedience
is
m●re
acceptable
to
God
.
Notwithstanding
the
hardnes
is
also
declared
,
when
as
they
say
that
they
cannot
discharge
both
these
duties
.
Surely
we
are
not
better
than
they
.
Therefore
let
euery
one
of
vs
that
is
called
vnto
the
function
of
teaching
addict
himselfe
whollie
to
order
this
his
estate
well
.
For
we
are
inclined
to
nothing
more
than
to
fall
to
slouthfulnes
.
Again
the
flesh
ministreth
goodly
clokes
and
colours
,
so
that
those
men
cannot
see
by
and
by
that
they
are
lead
away
from
their
calling
,
which
inwrappe
themselues
in
straunge
businesse
.
Wherefor
to
the
end
Ministers
may
pricke
forwarde
themselues
to
do
their
duetie
,
let
them
remember
this
saying
of
the
Apostles
oftentimes
,
wherin
they
declare
that
forasmuch
as
they
are
called
vnto
the
function
of
teaching
,
they
must
not
any
longer
take
charge
of
the
poore
.
Therefore
what
excuses
haue
prophane
affaires
(
taken
in
hand
euen
for
some
priuate
gaine
)
where
that
is
set
aside
which
is
otherwise
accounted
no
small
part
of
the
worship
of
God
.
3
Therefore
brethren
looke
out
.
Now
we
see
to
what
end
Deacons
were
made
:
The
worde
it selfe
is
in
deede
generall
,
yet
is
it
properly
taken
for
those
which
are
stewards
for
the
poore
.
Whereby
it
appeareth
howe
licenciously
the
Papists
doe
mocke
God
and
men
,
who
assigne
vnto
their
Deacons
no
other
office
but
this
,
to
haue
the
charge
of
the
patten
and
Chalice
.
Surelie
we
neede
no
long
disputation
to
proue
,
that
they
agree
in
no
point
with
the
Apostles
.
But
if
the
readers
bee
desirous
to
see
anie
more
concerning
this
point
,
they
may
repaire
vnto
our
Institution
.
As
touching
this
present
place
,
the
Church
is
permitted
to
choose
.
For
it
is
tyrannous
if
any
one
man
appoint
or
make
ministers
,
at
his
pleasure
.
Therefore
this
is
the
most
lawful
way
,
that
those
be
chosen
by
common
voices
,
who
are
to
take
vpon
them
any
publike
function
in
the
Church
.
And
the
Apostles
prescribe
what
manner
persons
ought
to
be
chosen
:
to
wit
,
men
of
tried
honestie
and
credit
,
men
endewed
with
wisedome
and
other
gifts
of
the
Spirite
.
And
this
is
the
meane
betweene
tyranny
and
confused
libertie
,
that
nothing
be
done
without
the
consent
and
approbation
of
the
people
:
yet
so
that
the
pastours
moderate
and
gouerne
this
action
,
that
their
authoritie
may
be
as
a
bridle
,
to
keepe
vnder
the
people
,
least
they
passe
their
bounds
too
much
.
In
the
meane
season
this
is
worth
the
noting
,
that
the
Apostles
prescribe
an
order
vnto
the
faithfull
,
least
they
appoint
any
saue
those
which
are
fit
.
For
wee
doe
God
no
small
iniurie
,
if
wee
take
all
that
come
to
hande
to
gouerne
his
house
.
Therefore
we
must
vse
great
circumspection
,
that
we
choose
none
vnto
the
holy
function
of
the
Church
,
vnlesse
we
haue
some
triall
of
him
first
.
The
number
of
Seauen
is
applied
vnto
the
present
necessitie
:
least
any
man
shoulde
thinke
that
there
is
some
mysterie
comprehended
vnder
the
same
.
Whereas
Luke
saith
,
full
of
the
Spirit
and
wisdome
,
I
do
interpret
it
thus
:
that
it
is
requisite
that
they
bee
furnished
both
with
other
gifts
of
the
Spirit
,
and
also
with
wisedome
,
without
which
that
function
cannot
bee
exercised
well
:
both
that
they
may
beware
of
the
liegerdemane
of
those
men
,
who
being
too
much
giuen
vnto
begging
,
require
that
which
is
necessary
for
the
pouertie
of
the
brethren
:
and
also
of
their
slanders
,
who
cease
not
to
backbite
though
they
haue
none
occasion
giuen
them
.
For
that
function
is
not
onely
painefull
,
but
also
subiect
to
manie
vngodly
murmurings
.
4
And
we
will
giue
our selues
vnto
prayer
.
They
shewe
againe
that
they
haue
too
much
busines
otherwise
,
wherin
they
may
exercise
themselues
during
their
whole
life
.
For
the
olde
prouerbe
agreeth
hereunto
verie
fitlie
,
which
was
vsed
sometimes
in
the
solemne
rites
,
Doe
this
.
Therefore
they
vse
the
word
proscarteresai
,
which
signifieth
to
be
as
it
were
fastned
and
tyed
to
any
thing
.
Therefore
Pastours
must
not
thinke
,
that
they
haue
so
done
their
dutie
that
they
need
to
do
no
more
,
when
they
haue
daily
spent
some
time
in
teaching
.
There
is
another
manner
of
study
,
another
maner
of
zeale
,
another
maner
of
continuance
required
,
that
they
may
in
deede
boast
that
they
are
wholie
giuen
to
that
thing
.
They
adioyne
thereunto
prayer
,
not
that
they
alone
ought
to
pray
(
for
that
is
an
exercise
common
to
all
the
Godly
)
but
because
they
haue
peculiar
causes
to
praie
aboue
all
other
.
There
is
no
man
which
ought
not
to
be
carefull
for
the
common
saluation
of
the
Church
,
howe
much
more
then
ought
the
Pastour
,
who
hath
that
function
enioyned
him
by
name
,
to
labour
carefullie
for
it
?
5
Stephen
full
of
faith
.
Luke
doth
not
therefore
separate
faith
from
the
Spirite
,
as
if
it
also
were
not
a
gift
of
the
Spirite
:
but
by
Spirit
hee
meaneth
other
gifts
wherewith
Stephen
was
endewed
,
as
zeale
,
wisedome
,
vprightnesse
,
brotherly
loue
,
diligence
,
integritie
of
a
good
conscience
:
secondly
hee
expresseth
the
principall
kinde
.
Therefore
he
signifieth
that
Stephen
did
excell
first
in
faith
,
and
secondly
in
other
vertues
,
so
that
it
was
euident
that
hee
had
abundance
of
the
grace
of
the
Spirite
.
He
doth
not
so
greatlie
commende
the
rest
,
because
vndoubtedly
they
were
inferiour
to
him
.
Moreouer
the
auncient
writers
,
doe
with
great
consent
affirme
that
this
Nicholas
,
which
was
one
of
the
seauen
,
is
the
same
of
whom
Iohn
maketh
mention
in
the
Reuelation
:
to
wit
,
6
Hauing
prayed
they
laide
their
hands
vpon
them
.
Laying
on
of
handes
was
a
solemne
signe
of
consecration
vnder
the
Law
.
To
this
end
do
the
Apostles
now
lay
their
hands
vpon
the
Deacons
,
that
they
may
knowe
that
they
are
offered
to
God
.
Notwithstanding
because
this
Ceremonie
should
of
it selfe
bee
vaine
,
they
adde
thereunto
prayer
,
wherein
the
faithfull
commende
vnto
God
,
those
ministers
whom
they
offer
vnto
him
.
This
is
referred
vnto
the
Apostles
,
for
all
the
people
did
not
lay
their
hands
vpon
the
Deacons
:
but
when
the
Apostles
did
make
prayer
in
the
name
of
the
Church
,
others
also
did
adde
their
petitions
.
Hence
we
gather
that
the
laying
on
of
hands
is
a
rite
agreeing
vnto
order
and
comlinesse
,
for
as
much
as
the
Apostles
did
vse
the
same
:
and
yet
that
it
hath
of
it selfe
no
force
or
power
,
but
that
the
effect
dependeth
vpon
the
Spirite
of
God
alone
.
Which
is
generally
to
bee
thought
of
all
Ceremonies
.
7
Furthermore
the
worde
of
God
grewe
,
and
the
number
of
the
disciples
encreased
greatly
at
Ierusalem
,
and
a
greate
companye
of
the
Priestes
obeyed
the
faith
.
8
And
Stephen
full
of
faith
and
power
,
wrought
woonders
and
great
signes
amongst
the
people
.
9
But
there
arose
certaine
of
the
Synagogue
,
which
was
called
the
Synagogue
of
the
Libertines
and
Cyrenians
,
and
of
Alexandria
,
and
of
those
which
were
of
Cilicia
and
Asia
,
disputing
with
Stephen
.
10
And
they
could
not
resist
the
wisdome
,
and
Spirit
wherewith
he
spake
.
Luke
setteth
forth
againe
the
encreasing
of
the
Church
,
to
the
ende
he
may
the
better
declare
the
power
of
God
and
his
grace
in
the
continual
going
forward
thereof
.
This
was
an
excellent
work
of
God
that
the
church
should
sodainly
,
and
as
it
were
in
a
moment
be
raised
vp
:
but
this
is
worthy
no
lesse
admiration
,
in
that
he
furthereth
that
work
which
he
had
begun
amidst
so
many
lets
,
in
that
the
number
of
those
is
encreased
,
whom
to
diminish
,
and
so
consequently
to
destroy
the
whole
stocke
,
the
world
doeth
so
greatly
labour
.
In
that
he
saieth
that
the
worde
of
God
did
grow
:
his
meaning
is
,
that
it
was
spread
further
abroade
.
The
worde
of
God
is
saide
to
grow
two
manner
of
wayes
,
either
when
newe
disciples
are
brought
to
obey
the
same
,
or
as
euery
one
of
vs
profiteth
and
goeth
forwarde
therein
.
Luke
speaketh
in
this
place
of
the
former
sort
of
encreasing
,
for
hee
expoundeth
himselfe
by
and
by
,
when
hee
speaketh
of
the
number
of
the
disciples
.
Notwithstanding
hee
restreineth
this
so
great
an
encreasing
of
faith
,
vnto
one
Cittie
.
For
although
it
bee
to
bee
thought
,
that
the
disciples
were
scattered
abroad
elsewhere
,
yet
was
there
no
certaine
bodie
saue
onely
at
Ierusalem
.
And
a
great
companie
.
Seing
that
(
in
speaking
properly
)
our
faith
doth
obey
the
doctrine
of
the
Gospell
,
it
is
a
figuratiue
speach
vttered
by
Metonymia
,
when
Luke
saieth
,
That
they
obeyed
the
faith
.
For
the
worde
faith
is
taken
by
him
for
the
worde
of
God
,
and
the
very
profession
of
Christianitie
.
And
he
reckoneth
vp
the
Priestes
by
name
,
because
they
were
for
the
most
parte
enimies
:
for
which
cause
it
was
a
woonderfull
woorke
of
God
,
that
some
shoulde
bee
conuerted
,
and
much
more
woonderfull
that
many
.
For
at
the
first
they
raged
against
Christe
with
this
bragge
,
Hath
anie
of
the
rulers
beleeued
in
him
?
But
this
multitude
which
knoweth
not
the
Lawe
,
are
accursed
.
And
Stephen
.
Luke
reciteth
in
this
place
a
newe
cumbate
of
the
Church
,
whereby
it
appeareth
that
the
glory
of
the
Gospel
was
alwaies
ioyned
with
the
crosse
and
diuerse
troubles
.
And
this
is
the
summe
,
that
the
Church
was
assaulted
in
the
person
of
one
man
.
Whereby
it
came
to
passe
,
that
the
enimies
were
the
more
bolde
,
and
being
imbrewed
with
innocent
bloode
,
did
rage
sorer
than
they
had
wont
.
For
they
had
not
gone
as
yet
beyond
the
prison
and
roddes
.
But
to
the
end
we
may
knowe
that
the
name
of
Christ
was
glorified
as
well
in
the
life
as
in
the
death
of
Stephen
,
Luke
saith
at
the
first
,
that
hee
was
full
of
faith
and
power
.
Whereby
hee
signifieth
that
his
faith
was
excellent
,
and
that
he
excelled
in
power
to
doe
myracles
.
Neither
ought
wee
to
imagine
perfection
of
faith
,
because
he
is
saide
to
bee
full
of
faith
:
but
this
manner
of
speaking
,
is
much
vsed
in
the
Scripture
,
to
call
those
Full
of
the
giftes
of
God
,
who
are
aboundantly
endewed
with
the
same
.
I
take
power
(
without
question
)
for
habilitie
to
doe
miracles
.
Faith
comprehendeth
not
onely
the
gifte
of
vnderstanding
,
but
also
the
feruentnesse
of
zeale
.
For
as
much
as
his
name
was
famous
by
reason
of
this
excellencie
,
it
came
thereby
to
passe
,
that
the
rage
of
the
wicked
was
bent
against
him
as
it
were
with
one
consent
to
ouerthrowe
him
.
For
so
soone
as
the
force
and
grace
of
the
Spirite
doeth
shewe
it selfe
,
the
furie
of
Sathan
is
by
and
by
prouoked
.
And
it
shall
appeare
by
the
text
that
Steephen
was
diligent
and
couragious
in
spreading
abroade
the
doctrine
of
the
Gospel
:
but
Luke
passeth
ouer
that
,
being
content
to
haue
commended
his
faith
;
which
could
not
be
slothfull
and
sluggish
.
And
there
arose
certaine
.
This
was
the
beginning
of
persecution
,
because
the
wicked
after
that
they
haue
assaied
in
vaine
to
set
themselues
against
Christ
by
disputing
,
when
they
saw
that
that
former
attempt
did
take
none
effect
,
they
flie
vnto
slaunders
,
cauilling
,
and
tumults
,
and
at
length
they
breake
out
into
violence
and
murther
.
Therefore
Luke
meaneth
by
the
worde
Rise
,
that
those
of
whom
he
speaketh
,
did
assault
the
Gospel
with
their
tongue
,
and
did
not
by
and
by
bring
Stephen
before
the
iudgement
seate
,
but
did
first
set
vpon
him
by
disputing
against
him
.
Furthermore
hee
signifieth
that
they
were
straungers
,
which
liued
in
Iudea
,
either
that
they
might
exercise
merchandise
,
or
else
get
learning
.
Therefore
he
saith
that
some
of
them
were
Cyrenians
,
some
of
Alexandria
,
some
of
Cilicia
,
some
of
Asia
.
He
saith
that
they
were
all
of
the
Synagogue
of
the
Libertines
.
It
is
to
be
thought
that
the
free
men
of
the
citizens
of
Rome
had
caused
a
synagogue
to
bee
builded
of
their
owne
charges
,
that
it
might
bee
proper
to
the
Iewes
which
came
togither
out
of
the
prouinces
.
Therefore
those
which
were
brought
thither
by
the
grace
of
God
,
and
ought
to
haue
embraced
Christ
so
much
the
more
willingly
,
assault
him
first
,
and
inflame
the
furie
of
others
as
it
were
with
a
trumpet
.
Also
Luke
will
in
many
other
places
afterward
declare
,
that
the
Iewes
which
were
scattered
abroad
in
the
prouinces
,
were
most
deadlie
enimies
to
sounde
doctrine
,
and
most
venemous
in
moouing
tumults
.
Hee
reckoneth
vp
manie
,
to
the
ende
the
victorie
of
the
truth
may
be
the
more
famous
,
whiles
that
many
gathered
of
diuerse
countries
,
depart
being
vanquished
by
one
man
,
and
it
is
not
to
bee
doubted
but
that
they
were
enforced
to
holde
their
peace
with
shame
.
Stephen
had
alreadie
woone
great
fauor
,
and
gotten
great
dignitie
by
myracles
.
He
answereth
the
disputers
now
in
such
sort
,
that
hee
getteth
the
vpper
hande
much
.
Hee
putteth
not
that
Wisedome
and
Spirite
which
he
saith
his
aduersaries
coulde
not
gainestande
,
as
diuerse
thinges
.
Therefore
resolue
these
wordes
thus
:
They
coulde
not
resist
the
wisedome
which
the
Spirite
of
God
gaue
him
.
For
Luke
meant
to
expresse
,
that
they
fought
not
on
both
sides
as
men
:
but
that
the
enimies
of
the
Gospell
were
therefore
discouraged
&
ouercome
,
because
they
did
striue
against
the
spirit
of
God
,
which
spake
by
the
mouth
of
Stephen
.
And
forasmuch
as
Christ
hath
promised
the
same
Spirite
to
all
his
seruants
,
let
vs
onely
defende
the
truth
faithfully
,
and
let
vs
craue
a
mouth
and
wisedome
of
him
:
and
we
shall
be
sufficiently
furnished
to
speake
,
so
that
neither
the
wit
,
neither
yet
the
babling
of
our
aduersaries
shall
bee
able
to
make
vs
ashamed
.
So
the
Spirit
was
as
effectuall
in
our
time
,
in
the
mouth
of
the
Martyrs
which
were
burnt
,
and
it
vttereth
the
like
force
nowe
daily
,
that
though
they
were
ignorant
men
,
neuer
trained
vp
in
any
schooles
,
yet
did
they
make
the
chiefe
diuines
which
maintained
poperie
no
lesse
astonished
with
their
voice
onely
,
than
if
it
had
thundered
and
lightened
.
11
Then
they
suborned
men
which
said
:
We
haue
heard
this
man
speak
blasphemous
words
against
Moses
,
and
God
.
12
And
they
mooued
the
people
and
the
Elders
and
the
Scribes
.
And
inuading
him
,
they
tooke
him
,
and
brought
him
into
the
Councell
,
13
And
they
brought
forth
false
witnesses
which
said
,
This
man
ceaseth
not
to
speake
blasphemous
words
,
against
this
holy
place
and
the
Law
.
14
For
wee
haue
hearde
him
say
,
that
this
Iesus
of
Nazareth
shall
destroy
this
place
,
and
shall
chaunge
the
ordinances
which
Moses
hath
giuen
vs
.
15
And
when
all
which
sate
in
the
Councell
had
beholden
him
,
they
saw
his
face
as
it
had
bene
the
face
of
an
Angell
.
12
Being
ouercome
with
the
power
of
the
Spirite
,
they
giue
ouer
disputing
,
but
they
prepare
false
witnesses
,
that
with
false
and
slaunderous
reports
they
may
oppresse
him
.
Whereby
it
appeareth
that
they
did
striue
with
an
euill
conscience
.
For
what
can
bee
more
vnmeete
than
in
their
cause
to
leane
vnto
lies
?
Admit
hee
were
a
wicked
man
,
and
guiltie
,
yet
hee
must
not
haue
false
witnesse
borne
against
him
.
But
hypocrites
which
shrowde
themselues
vnder
zeale
,
doe
careleslie
graunt
themselues
leaue
to
doe
that
.
Wee
see
how
the
Papistes
at
this
day
corrupt
manifest
places
of
Scripture
,
and
that
wittingly
,
whiles
that
they
will
falsely
wrest
testimonies
against
vs
.
I
confesse
in
deede
that
they
offend
for
the
most
part
through
ignorance
.
Yet
can
we
finde
none
of
them
which
doeth
not
graunt
himselfe
libertie
to
corrupt
both
the
sense
and
also
the
woordes
of
the
Scripture
,
that
they
may
bring
our
doctrine
into
contempt
:
yea
they
slaunder
vs
monstrously
euen
in
the
Pulpit
.
If
you
aske
these
Rabbines
,
Whether
it
bee
lawfull
to
slaunder
a
man
or
no
:
they
will
denie
that
it
is
lawfull
generally
:
but
when
they
come
vnto
vs
,
good
zeale
doth
excuse
them
,
because
they
thinke
that
nothing
is
vnlawfull
,
which
may
burthen
vs
or
our
cause
.
Therefore
they
flatter
themselues
in
lying
,
falsehoode
and
dogged
impudencie
.
Such
hypocrisie
did
also
blinde
them
of
whom
Luke
speaketh
in
this
place
,
which
vsed
false
witnesse
to
put
Stephen
to
death
.
For
when
Sathan
reigneth
,
hee
doeth
not
onely
pricke
forwarde
the
reprobate
vnto
crueltie
,
but
also
blinde
their
eies
,
so
that
they
thinke
that
they
may
doe
whatsoeuer
they
will
.
We
are
especially
taught
by
this
example
,
how
daungerous
the
colour
of
good
zeale
is
,
vnlesse
it
be
gouerned
by
the
Spirit
of
God
:
for
it
breaketh
out
alwayes
into
furious
madnesse
and
in
the
meane
season
it
is
a
marueilous
visure
to
couer
all
manner
of
wickednesse
.
14
We
haue
heard
.
It
shall
full
well
appeare
by
Stephens
defense
,
that
hee
neuer
spake
any
thing
touching
Moses
or
the
Temple
without
reuerence
.
And
yet
notwithstanding
this
was
not
laide
to
his
charge
for
nothing
.
For
hee
had
taught
the
abrogating
of
the
Lawe
.
But
they
are
false
witnesses
in
this
,
and
suborned
to
lie
,
because
they
corrupt
purposely
those
thinges
which
were
well
and
godlilie
spoken
.
So
Christ
was
enforced
to
cleare
himselfe
,
that
hee
came
not
to
destroie
the
Lawe
,
but
to
fulfill
the
Lawe
,
because
when
hee
had
preached
of
abrogating
the
Ceremonies
,
the
wicked
wrested
this
vnto
an
other
purpose
,
as
if
he
meant
to
abolish
and
take
away
the
whole
Lawe
.
Furthermore
they
wrested
that
wickedlie
vnto
the
Temple
of
Ierusalem
,
which
hee
spake
of
his
bodie
.
What
?
was
it
not
obiected
to
Paule
that
hee
taught
That
euil
is
to
bee
done
,
that
good
may
come
thereof
?
Therefore
there
is
no
cause
why
wee
shoulde
woonder
at
this
day
that
that
is
so
falsely
misconstrued
which
wee
teach
godlily
,
well
and
profitablie
.
Yea
wee
must
rather
perswade
our selues
thus
,
that
the
doctrine
of
the
Gospel
can
neuer
be
handled
so
warilie
and
moderately
,
but
that
it
shall
be
subiect
to
false
accusations
.
For
Sathan
,
who
is
the
father
of
lying
,
doeth
alwayes
bestirre
himselfe
in
his
office
.
Againe
,
because
there
be
manie
thinges
which
are
contrarie
to
the
reason
of
the
flesh
,
men
are
enclined
to
nothing
more
,
than
to
admit
false
reportes
,
which
corrupt
the
true
and
syncere
sense
of
doctrine
.
This
malice
of
Sathan
,
and
the
sleights
ought
to
make
vs
more
warie
,
and
more
circumspect
,
that
no
preposterous
thing
,
or
any
thing
that
is
vnproperly
spoken
escape
vs
,
wherewith
they
may
be
armed
to
fight
against
vs
.
For
we
must
carefullie
cut
off
from
the
wicked
that
occasion
whereat
they
snatch
.
And
if
wee
see
that
doctrine
which
is
by
vs
well
and
godlily
deliuered
,
corrupted
,
deformed
and
torne
in
peeces
with
false
reportes
,
wee
must
not
repent
that
we
haue
begunne
,
neither
yet
is
there
any
cause
why
we
shoulde
be
more
slacke
hereafter
.
For
it
is
not
meete
that
wee
should
be
free
from
the
poysoned
and
venemous
bytings
of
Sathan
:
which
the
son
of
God
himselfe
coulde
not
escape
.
In
the
meane
season
it
is
our
parte
and
duetie
to
dash
and
put
away
those
lies
wherewith
the
truth
of
God
is
burdened
:
like
as
we
see
Christ
free
the
doctrine
of
the
Gospel
from
vniust
infamie
.
Onely
let
vs
so
prepare
our selues
that
such
indignitie
and
vnhonest
dealing
may
not
hinder
vs
in
our
course
.
Because
wee
teach
that
men
are
so
corrupt
,
that
they
are
altogither
slaues
vnto
sinne
and
wicked
lustes
:
the
enimies
doe
thereuppon
inferre
this
false
accusation
,
that
wee
denie
that
men
sinne
willingly
,
but
that
they
are
enforced
thereunto
by
some
other
meanes
,
so
that
they
are
not
in
the
faulte
,
neither
beare
any
blame
:
yea
they
say
farther
that
we
quench
altogither
all
desire
to
doe
well
.
Because
wee
denie
that
the
workes
of
holy
men
are
for
their
owne
worthinesse
meritorious
,
because
they
haue
alwayes
some
faulte
or
imperfection
in
them
,
they
cauill
that
wee
put
no
difference
betweene
the
good
and
the
euill
.
Because
wee
say
that
mans
righteousnesse
consisteth
in
the
grace
of
God
alone
,
and
that
godly
soules
can
finde
rest
no
where
else
,
saue
onely
in
the
death
of
Christ
:
they
obiect
that
by
this
meanes
wee
graunt
libertie
to
the
flesh
to
doe
what
so
euer
it
will
,
that
the
vse
of
the
lawe
may
no
longer
remaine
.
When
as
wee
maintaine
the
honour
of
Christ
,
which
they
bestowe
as
it
pleaseth
them
heere
and
there
,
after
that
they
haue
rent
it
in
a
thousande
peeces
like
a
pray
,
they
feigne
that
wee
are
enimies
to
the
Saintes
.
They
falsely
report
that
wee
seeke
the
licentiousnesse
of
the
flesh
in
steede
of
the
libertie
of
the
spirite
.
Whiles
that
wee
indeuour
to
restore
the
supper
of
the
Lorde
vnto
his
pure
and
lawfull
vse
,
they
crie
out
impudently
that
wee
ouerthrowe
and
destroy
the
same
.
Others
also
which
take
away
all
thinges
as
did
the
Academikes
,
because
that
doth
not
please
them
which
we
teach
,
concerning
the
secret
predestination
of
God
,
and
that
out
of
the
scriptures
lay
to
our
charge
dispitefullie
,
that
wee
make
God
a
tyraunt
,
which
taketh
pleasure
in
putting
innocent
men
to
death
,
seeing
that
hee
hath
alreadie
adiudged
those
vnto
eternall
death
,
which
are
as
yet
vnborne
:
and
other
such
thinges
can
bee
saide
on
this
behalfe
:
This
Iesus
of
Nazareth
.
They
speake
thus
of
Christ
disdainfully
,
as
if
the
remembrance
of
him
were
detestable
.
Neuerthelesse
it
may
be
gathered
out
of
their
accusations
,
that
Stephen
did
in
the
abrogating
of
the
Lawe
,
set
the
bodie
against
the
shadowes
,
and
the
substance
against
the
figures
.
For
if
Ceremonies
bee
abolished
by
Christ
,
their
trueth
is
spirituall
.
The
Iewes
which
woulde
haue
them
continue
for
euer
,
did
consider
nothing
in
them
but
that
which
was
grosse
,
carnall
,
earthlie
,
and
which
might
be
seene
with
the
eies
.
Briefly
,
if
the
vse
of
Ceremonies
were
continual
,
they
should
bee
fraile
and
shoulde
vanish
away
,
because
they
should
haue
nothing
but
the
only
external
shew
:
so
that
they
shoulde
haue
no
soundnes
.
Therefore
this
is
their
true
perpetuitie
when
as
they
are
abrogated
by
the
comming
of
Christ
:
because
it
followeth
here
vpon
,
that
the
force
and
effect
thereof
doth
consist
in
Christ
.
Shall
chaunge
the
ordinances
.
It
is
out
of
all
doubt
that
Stephen
meant
this
of
the
ceremoniall
part
onely
:
but
because
men
are
wont
to
be
more
addicted
to
externall
pompe
,
these
men
vnderstande
that
which
was
spoken
,
as
if
Stephen
would
bring
the
whole
lawe
to
nothing
.
The
principall
precepts
of
the
Lawe
did
in
deede
concerne
the
spirituall
worship
of
God
,
faith
,
iustice
,
and
iudgement
:
but
because
these
men
make
more
account
of
the
external
rites
,
they
call
the
rites
which
are
commaunded
concerning
the
sacrifices
,
ordinances
of
Moses
,
by
excellencie
.
This
was
bredde
by
the
bone
from
the
beginning
of
the
worlde
,
and
it
will
neuer
out
of
the
flesh
so
long
as
it
lasteth
.
As
at
this
day
the
Papistes
acknowledge
no
worship
of
God
saue
onely
in
their
visures
.
Although
they
differ
much
from
the
Iewes
,
because
they
follow
nothing
but
the
friuolous
inuentions
of
men
,
for
the
ordinances
of
God
.
And
when
they
had
beheld
.
Men
doe
commonly
in
places
of
iudgement
turne
their
eies
towarde
the
partie
arreigned
,
when
as
they
looke
for
his
defense
.
Hee
saieth
that
Stephen
appeared
like
to
an
Angel
.
This
is
not
spoken
of
his
natural
face
,
but
rather
of
his
present
countenance
.
For
whereas
the
countenance
of
those
which
are
areigned
vseth
commonly
to
be
pale
,
whereas
they
stammer
in
their
speach
,
and
shew
other
signes
of
feare
,
Luke
teacheth
that
there
was
no
such
thing
in
Stephen
:
but
that
there
appeared
rather
in
him
a
certaine
maiestie
.
For
the
scripture
vseth
sometimes
to
borrowe
a
similitude
of
Angels
in
this
sense
,
as
1.
CHAP.
VII
.
1
ANd
the
chiefe
Priest
said
,
Are
these
things
so
?
2
He
answered
,
Men
,
brethren
and
fathers
,
harken
,
The
God
of
glorie
appeared
to
our
father
Abraham
,
when
he
was
in
Mesopotamia
,
before
hee
dwelt
in
Charran
.
3
And
he
said
vnto
him
,
Come
out
of
my
countrie
,
and
from
amongst
thy
Kynred
,
and
come
into
the
land
which
I
will
shew
thee
.
4
Then
he
came
out
of
the
land
of
the
Chaldees
,
&
dwelt
in
Charran
.
After
that
his
father
was
dead
,
God
brought
him
thence
into
this
lande
,
wherein
yee
nowe
dwell
.
1
There
appeareth
as
yet
some
colour
of
equitie
in
the
highest
priest
and
in
the
councell
:
and
yet
notwithstanding
there
is
a
most
vniust
preiudice
in
his
wordes
.
For
he
asketh
him
not
what
cause
he
had
to
teach
thus
,
neither
doth
he
admit
him
vnto
the
defence
of
right
(
which
was
notwithstanding
the
chief
:
)
but
he
demandeth
precisely
whether
Steeuen
vttered
these
wordes
whatsoeuer
they
were
:
as
the
Papistes
at
this
day
will
not
demaund
what
doctrine
it
is
,
and
whether
it
can
be
proued
out
of
the
scriptures
:
but
they
enquire
whether
any
man
durst
mutter
against
their
superstitions
,
that
so
soon
as
he
is
conuict
,
they
may
forthwith
burne
him
.
Furthermore
,
Steeuens
answere
may
seeme
at
the
first
blush
absurd
and
foolish
.
He
beginneth
first
at
the
very
first
beginning
:
afterward
he
maketh
a
long
narration
,
wherein
there
is
no
mention
made
in
a
maner
of
the
matter
in
hande
.
And
there
can
be
no
greater
fault
than
to
vtter
many
wordes
,
which
are
nothing
appertinent
vnto
the
matter
.
But
whosoeuer
shall
throughly
consider
this
long
speech
,
hee
shall
finde
nothing
therein
which
is
superfluous
:
and
shall
full
well
perceiue
that
Steuen
speaketh
very
appertinently
,
as
the
matter
requireth
.
He
was
accused
as
an
Apostata
or
reuolt
,
which
did
attempt
the
ouerthrow
of
religion
and
the
worship
of
God
.
Therefore
he
beateth
in
this
diligently
,
that
he
reteineth
that
God
which
the
fathers
haue
alwayes
worshipped
.
So
that
he
turneth
away
the
crime
of
wicked
backsliding
:
and
declareth
that
his
enemies
were
pricked
forward
with
nothing
lesse
than
with
the
zeale
of
the
law
.
For
they
bare
a
shew
that
they
were
wholy
determined
to
encrease
the
glory
of
God
.
Therefore
he
wringeth
from
them
this
false
boasting
.
And
because
they
had
the
fathers
alwaies
in
their
mouths
because
they
were
puft
vp
with
the
glorie
of
their
nation
:
Steeuen
declareth
also
,
that
they
haue
no
cause
to
be
proud
of
this
:
but
rather
,
that
the
corruptions
of
the
fathers
was
so
great
&
so
manie
,
that
they
ought
to
to
be
ashamed
and
humbled
.
As
concerning
the
principall
state
of
the
cause
,
because
the
question
was
concerning
the
temple
and
the
ceremonies
,
he
affirmeth
plainely
that
their
fathers
were
elected
of
God
to
bee
a
peculiar
people
before
there
was
any
temple
,
and
before
Moses
was
born
.
And
to
this
end
tendeth
that
exordium
or
beginning
which
is
so
far
fet
.
Secondly
he
telleth
them
that
all
externall
rites
which
God
gaue
by
the
hand
of
Moses
,
were
fashioned
according
to
the
heauenly
paterne
.
Whereupon
it
followeth
,
that
the
ceremoniall
law
is
referred
vnto
another
ende
,
and
that
those
deale
foolishly
and
disorderedly
who
omit
the
truth
and
stay
only
in
the
signes
.
If
the
readers
shal
referre
the
whole
oration
of
Steeuen
vnto
these
pointes
,
they
shall
finde
nothing
therein
which
agreeth
not
very
well
with
the
cause
:
as
I
shal
declare
again
briefly
in
the
end
.
Neuertheles
that
scope
of
the
whole
oration
shal
not
hinder
,
but
that
we
may
discusse
all
things
briefly
,
which
are
worth
the
noting
.
2
Men
,
brethren
,
and
fathers
.
Although
Steeuen
saw
that
those
which
sate
in
the
councell
were
for
the
most
part
the
sworn
enemies
of
Christ
,
yet
because
the
ordinarie
gouernment
of
the
people
did
belong
to
them
,
and
they
had
the
ouersight
of
the
church
,
which
God
had
not
as
yet
cast
of
,
therefore
hee
is
not
afraide
for
modesties
sake
to
call
them
fathers
.
Neither
doth
he
flatteringly
purchase
fauour
hereby
.
But
he
giueth
this
honour
to
the
order
and
gouernment
appointed
by
god
,
vntill
such
time
as
the
authoritie
shuld
be
taken
from
them
,
the
order
being
altered
.
Neuerthelesse
the
reuerence
of
the
place
which
they
had
,
doth
not
hinder
him
nor
stoppe
his
mouth
,
but
that
hee
doeth
freely
dissent
from
them
.
Wherby
it
appeareth
how
ridiculous
the
papists
are
,
who
wil
haue
vs
so
tyed
vnto
bare
&
vain
inuented
titles
,
that
they
may
enforce
vs
to
subscribe
vnto
their
decrees
though
they
be
neuer
so
wicked
.
The
God
of
glory
.
By
this
beginning
he
declareth
that
hee
doth
not
disagree
or
dissent
from
the
fathers
in
true
religion
which
they
folowed
.
For
all
religion
,
the
worshippe
of
God
,
the
doctrine
of
the
lawe
,
all
prophesies
did
depend
vpon
that
couenant
,
which
God
made
with
Abraham
.
Therefore
when
Steeuen
confessed
that
God
appeared
to
Abraham
,
he
embraceth
the
law
and
the
prophets
,
which
flowe
from
that
first
reuelation
as
from
a
fountaine
.
Moreouer
he
calleth
him
the
god
of
glory
,
that
he
may
distinguishe
him
from
the
false
and
feigned
Gods
,
who
alone
is
worthie
of
glory
.
When
he
was
in
Mesopotamia
,
It
is
well
knowen
that
that
region
is
called
by
this
name
,
which
lyeth
betweene
the
riuer
Tygris
and
Euphrates
.
And
he
saith
before
,
he
dwelt
in
Charran
:
because
Abraham
being
warned
by
an
oracle
,
fledde
from
Chaldea
to
Charran
,
which
is
a
Citie
of
Mesopotamia
,
famous
by
reason
of
the
slaughter
of
Crassus
and
the
Romane
armie
:
althogh
Plinie
saith
that
it
was
a
citie
of
Arabia
.
And
it
is
no
maruell
that
Chaldea
is
in
this
place
comprehended
vnder
the
name
of
Mesopotamia
:
because
although
that
region
which
is
enclosed
with
Tygris
and
Euphrates
,
be
properly
[
“
](A17642-e22580-b)
“
Or
Mesopotamia
.
the
countrie
between
two
riuers
.
Yet
those
which
set
down
any
description
of
countries
,
do
cal
both
Assyria
&
Chaldea
by
this
name
.
The
summe
is
this
,
that
Abraham
being
commanded
by
God
,
did
forsake
his
countrie
:
and
so
he
was
preuented
with
the
meer
goodnes
of
god
,
when
as
he
sought
that
which
was
offered
him
at
home
of
the
owne
accord
.
Read
the
last
chapter
of
Iosua
.
But
it
seemeth
that
Moses
his
narration
doth
somewhat
disagree
with
this
.
For
after
that
about
the
end
of
the
11.
chap.
of
Genesis
he
had
declared
,
that
Abraham
doth
goe
into
another
countrie
to
dwel
,
hauing
left
his
house
,
he
addeth
in
the
beginning
of
the
twelf
,
that
god
spake
vnto
Abraham
.
This
is
easily
answered
.
For
Moses
reciteth
not
in
this
latter
place
what
hapned
after
the
departure
of
Abraham
:
but
least
any
man
should
thinke
that
Abraham
wandered
into
other
countries
hauing
vnaduisedly
forsaken
his
owne
house
(
as
light
and
vndiscrete
men
vse
to
doe
sometimes
)
hee
sheweth
the
cause
of
his
departure
,
to
wit
,
because
he
was
commaunded
by
God
to
flit
into
another
place
.
And
thus
much
do
the
words
of
the
Oracle
import
.
For
if
hee
had
beene
a
straunger
in
an
other
countrie
,
God
could
not
haue
commaunded
him
to
depart
out
of
his
natiue
soyle
,
forsaking
his
kinsmen
and
fathers
house
.
Therefore
wee
see
that
this
place
agreeth
wondrous
well
with
the
wordes
of
Moses
.
For
after
that
Moses
hath
saide
that
Abraham
went
to
Charran
to
the
end
he
may
shewe
that
this
iourney
was
taken
in
hande
not
through
any
lightnes
of
man
,
but
at
the
commaundement
of
god
,
he
addeth
that
afterward
,
which
he
had
before
omitted
,
which
maner
of
speaking
is
much
vsed
of
the
Hebr.
3
Come
out
of
thy
countrie
.
God
vseth
many
wordes
,
to
the
end
hee
may
the
more
wound
the
mind
of
Abraham
,
as
if
it
were
not
a
thing
sharpe
enough
of
it self
to
be
banished
out
of
his
own
countrie
.
And
that
serued
to
trie
his
faith
:
euen
as
that
other
thing
also
,
that
god
assigneth
him
no
land
wherin
he
may
dwel
,
but
maketh
him
stande
in
doubt
&
waite
for
a
time
.
Wherfore
the
obedience
of
Abraham
was
so
much
the
more
to
bee
commended
,
because
the
sweetnes
of
his
natiue
soyle
keepeth
him
not
back
from
going
willingly
as
it
were
into
exile
:
&
in
that
hee
doubteth
not
to
folow
God
,
althogh
there
appear
no
certain
resting
place
,
but
is
commanded
to
wander
to
&
fro
for
a
time
.
Whereas
the
shewing
of
the
land
is
deferred
,
it
differeth
not
much
from
deceiuing
of
him
Furthermore
we
learne
continually
by
our
owne
experience
,
how
profitable
it
was
for
Abraham
thus
to
be
exercised
&
as
it
were
trained
by
little
&
little
.
Manie
men
are
carried
with
a
godly
affection
to
attempt
great
things
.
but
by
&
by
so
soone
as
their
heat
is
waxen
cold
,
it
repenteth
them
of
their
purpose
,
&
they
would
gladly
slip
their
necks
out
of
the
coller
.
Therfore
least
Abraham
shuld
faint
when
he
was
in
the
midst
of
his
course
,
through
the
remembrance
of
those
things
which
he
had
left
behind
him
,
god
sitteth
&
trieth
his
mind
throughly
,
immediatly
after
he
had
begun
,
least
he
take
any
thing
in
hand
lightly
,
&
vnaduisedly
.
To
this
purpose
serueth
the
parable
,
Which
I
shall
shew
thee
.
We
must
note
that
which
I
touched
a
little
before
,
that
Abraham
is
kept
in
dout
,
to
the
end
his
patience
may
be
tried
.
And
this
must
we
also
apply
to
our
own
vse
,
that
we
may
learn
to
depend
wholy
vpon
god
.
And
surely
this
is
a
principal
exercise
of
our
fa●th
,
to
put
our
trust
in
God
,
euen
when
we
see
nothing
.
God
in
deed
will
oftentimes
shewe
vs
a
lande
wherein
hee
graunteth
vs
an
abiding
place
:
yet
notwithstanding
because
we
are
strangers
in
the
world
,
wee
haue
no
certaine
and
continuall
place
of
aboade
any
where
.
Again
,
our
life
,
as
Paule
saith
,
4
Then
going
out
.
The
readinesse
and
willingnesse
of
faith
is
commended
in
these
wordes
.
For
when
he
is
called
,
he
maketh
no
delay
,
but
maketh
hast
and
subdueth
all
his
affections
,
that
they
may
obey
the
holy
commaundement
of
God
.
It
is
vncertaine
for
what
cause
hee
staied
at
Charran
:
yet
it
may
be
that
the
weaknes
of
his
father
caused
him
to
tarrie
there
,
who
as
we
read
,
died
there
shortly
after
:
or
els
because
he
durst
goe
no
further
vntill
such
time
as
the
Lord
hadde
told
him
whither
hee
should
goe
.
It
is
more
like
to
be
true
in
mine
opinion
,
that
he
was
staied
there
a
while
with
the
wearisomnesse
and
sicknesse
of
his
father
,
because
Steeuen
saith
plainly
,
that
he
was
brought
thence
after
the
death
of
his
father
.
5
And
he
gaue
him
none
inheritance
in
it
,
no
not
the
breadth
of
a
foot
:
and
promised
that
he
would
giue
it
him
to
possesse
,
and
to
his
seed
after
him
,
when
as
he
had
no
sonne
.
6
And
God
spake
after
this
manner
:
Thy
seed
shall
soiourne
in
a
strange
land
,
and
they
shall
bring
it
into
bondage
:
and
shall
euill
intreat
it
fortie
yeres
.
7
But
the
nation
whom
they
shall
serue
,
will
I
iudge
,
said
God
.
And
afterwarde
they
shall
come
out
and
shal
worship
me
in
this
place
.
8
And
he
gaue
him
the
couenant
of
circumcision
;
and
so
hee
begate
Isaach
,
and
circumcised
him
the
eight
day
.
And
Isaach
begate
Iacob
,
and
Iacob
begate
the
twelue
patriarkes
.
5
Wee
must
note
three
things
in
this
place
:
that
GOD
exercised
the
patience
of
his
seruant
,
because
after
that
hee
had
brought
him
out
of
his
owne
countrie
,
he
dwelt
in
the
land
of
Chanaan
as
a
stranger
.
For
Abraham
possessed
not
one
footes
breadth
,
saue
onely
that
which
hee
bought
to
burie
in
.
And
that
is
counted
no
possession
which
serueth
not
for
the
vses
of
this
life
.
Secondly
forasmuch
as
that
field
was
bought
,
Steuen
doth
for
good
causes
say
,
that
God
gaue
Abraham
nothing
.
For
that
could
not
be
gotten
either
with
money
,
or
by
any
other
meanes
which
man
could
inuent
,
which
Abraham
did
hope
for
of
the
promise
.
Secondlie
we
must
note
,
that
though
God
did
not
shew
Abraham
the
thing
it selfe
as
yet
,
yet
did
he
vpholde
him
by
his
worde
.
And
this
is
our
stay
,
when
God
promiseth
that
that
is
laid
vp
for
vs
,
which
as
yet
wee
possesse
not
.
Therefore
when
as
the
thing
,
that
is
the
possession
of
the
land
was
wanting
,
Abraham
had
for
his
help
and
stay
the
promise
of
God
:
and
being
content
with
the
same
alone
,
hee
desired
nothing
in
the
land
of
Chanaan
saue
only
an
vncerteine
resting
place
wherin
he
might
soiourne
.
For
as
much
as
epaggellesthai
signifieth
simplie
to
promise
.
I
thought
there
was
no
cause
,
why
with
Erasmus
I
should
translate
it
in
this
place
,
to
promise
againe
.
For
I
resolue
it
aduersatiuely
.
Althogh
he
had
promised
,
that
by
the
way
we
may
note
as
it
were
a
shew
of
deceiuing
,
vnlesse
peraduenture
some
man
be
disposed
to
apply
it
vnto
the
promises
which
are
oftentimes
repeated
.
Thirdly
we
must
note
that
the
promise
was
such
that
it
did
not
much
differ
from
a
meere
mocke
.
God
promised
the
land
to
the
seed
of
Abraham
when
he
was
fourescore
yeres
old
,
and
had
to
wife
one
that
was
barren
,
neither
had
he
any
hope
to
haue
any
issue
.
This
seemeth
to
be
more
than
friuolous
.
For
why
doeth
he
not
rather
promise
that
hee
will
giue
him
seed
?
but
this
was
a
notable
trial
of
faith
,
in
that
Abraham
without
asking
any
question
,
or
any
curious
disputation
,
did
obediently
and
meekly
imbrace
that
which
he
had
hard
proceed
out
of
the
mouth
of
the
Lord
.
Therefore
let
vs
remember
that
God
doeth
so
lift
vppe
and
comfort
his
seruant
with
his
worde
,
that
he
doth
not
onely
deferre
the
giuing
of
the
thing
,
but
also
he
may
seeme
after
a
sort
to
mock
him
:
Thy
seed
shal
be
a
stranger
.
Steuen
putteth
the
Iewes
in
mind
in
how
miserable
and
reprochfull
an
estate
their
fathers
were
in
Egipt
:
and
sheweth
that
this
their
seruitude
,
wherwith
they
were
oppressed
came
not
by
chaunce
:
because
it
was
fortolde
long
before
by
the
oracle
of
God
.
This
historie
ought
to
haue
bin
of
great
force
,
partly
to
tame
their
loftie
courages
,
and
to
teach
them
modestie
,
partly
to
set
foorth
the
grace
of
God
:
because
God
had
alwayes
had
a
care
of
that
nation
.
For
this
is
a
singular
benefite
in
that
the
people
are
restored
wonderfully
as
it
were
from
death
to
life
.
In
the
meane
season
the
Iewes
are
taught
that
the
church
of
God
was
elswhere
,
than
in
the
land
wherein
they
dwelt
:
that
the
fathers
were
chosen
to
be
a
peculiar
people
,
and
that
they
were
kept
safe
vnder
the
tuition
of
God
,
before
euer
the
temple
was
built
:
or
the
externall
ceremonies
of
the
law
were
instituted
.
These
things
appertain
vnto
the
generall
scope
or
drift
of
the
sermon
.
But
hence
may
wee
gather
a
profitable
admonition
.
Bondage
is
of
it selfe
hard
and
bitter
:
but
when
crueltie
of
masters
is
added
thereunto
,
it
seemeth
to
be
intollerable
.
Wherefore
it
must
needes
be
that
the
minde
of
the
godly
man
was
sore
wounded
,
when
he
heard
that
his
seed
should
serue
and
bee
villanouslie
and
cruelly
intreated
.
Moreouer
this
was
no
small
tryall
:
forasmuch
as
these
thinges
were
,
to
looke
to
,
contrarie
,
the
enheritance
of
the
lande
of
Chanaan
which
was
nowe
promised
,
and
bondage
in
a
strange
countrie
.
For
who
woulde
not
haue
thought
,
that
god
had
as
it
were
forgotten
his
former
promise
,
when
as
he
telleth
Abraham
that
his
seede
shall
endure
miserable
bondage
?
He
saith
at
the
first
that
he
wil
giue
his
seed
the
lande
.
But
he
had
as
yet
no
seed
:
yea
all
hope
of
seed
was
nowe
cut
off
.
But
when
doth
he
promise
that
he
will
giue
it
?
After
his
death
.
By
&
by
he
saith
,
that
that
seed
should
be
carried
away
to
another
place
,
that
it
may
serue
strangers
.
And
how
long
?
Foure
hundred
yeeres
.
Doth
hee
not
seeme
by
this
meanes
to
pul
back
his
hand
,
that
he
may
not
perform
that
which
he
had
promised
?
Let
vs
know
that
this
was
done
(
not
once
only
)
for
god
dealeth
oftentimes
with
vs
thus
,
so
that
he
may
seem
contrarie
to
himselfe
:
and
he
speaketh
also
in
such
sort
as
that
he
may
seem
to
call
back
that
which
he
had
promised
.
Therfore
it
cannot
be
but
that
flesh
will
iudge
that
he
is
contrarie
to
himselfe
,
but
faith
doth
know
that
his
words
do
agree
wel
together
amongst
themselues
,
&
with
his
works
.
And
this
is
the
purpose
of
God
,
to
the
end
hee
may
extende
the
sight
of
our
faith
the
farther
,
to
shew
his
promises
a
far
of
,
as
it
were
a
long
place
being
put
between
.
Therefore
it
is
our
dutie
to
goe
toward
&
to
stiue
to
attaine
vnto
that
saluation
which
is
set
before
vs
through
many
straits
,
through
diuers
lets
,
through
long
distance
,
through
the
midst
of
deeps
,
and
finally
,
through
death
it selfe
.
Furthermore
seeing
that
wee
see
that
the
people
which
God
had
chosen
,
did
serue
the
Egyptians
,
and
was
vncourteously
afflicted
,
we
must
not
bee
discouraged
,
if
the
like
condition
be
prepared
for
vs
at
this
day
.
For
it
is
no
new
thing
,
neither
any
vnwonted
thing
,
for
the
church
of
God
to
lie
oppressed
vnder
tyrannie
,
and
to
be
as
it
were
troden
vnder
foot
of
the
wicked
.
7
The
nation
whom
they
shall
serue
.
This
iudgement
is
ioyned
with
the
deliuerance
of
the
people
.
For
whereas
God
doth
punish
the
crueltie
and
tyrannie
of
the
wicked
Egyptians
,
he
doeth
that
for
his
peoples
sake
,
whom
he
tooke
into
his
tuition
,
that
it
may
be
seene
that
he
is
the
deliuerer
of
his
church
.
Therefore
so
often
as
wee
are
vniustly
afflicted
by
the
wicked
,
let
vs
remember
that
God
is
the
iudge
of
the
world
,
who
wil
let
no
iniuries
be
vnpunished
:
let
euery
man
thus
think
with
himself
,
Seing
that
I
am
vnder
the
tuition
of
God
,
who
is
the
iudge
of
the
world
,
and
to
whom
it
belongeth
to
punish
all
iniuries
:
They
shall
come
thence
and
serue
me
.
Therfore
their
deliuerance
went
before
the
temple
,
&
the
worship
of
the
law
.
Wherupon
it
foloweth
,
that
the
grace
of
God
was
not
tyed
to
ceremonies
.
Neuerthelesse
Steeuen
noteth
the
end
of
their
deliuerance
,
that
god
chose
both
a
peculiar
people
,
&
a
peculiar
place
for
the
true
worship
of
his
name
.
Whence
we
gather
again
,
that
we
must
regard
what
he
commandeth
&
alloweth
.
Other
nations
also
were
determined
to
worship
God
,
but
because
their
rites
were
corrupt
and
bastardly
,
God
doth
separate
the
Iewes
from
the
rest
,
and
assigneth
them
a
place
,
where
he
wil
haue
them
to
worship
him
sincerely
&
duly
as
they
ought
.
This
place
teacheth
vs
,
that
Gods
benefites
must
be
referred
to
this
end
,
that
men
might
be
brought
to
addict
&
giue
ouer
themselues
wholy
to
him
.
Now
since
that
god
hath
dispearsed
the
treasures
of
his
grace
throughout
the
whole
world
:
wee
must
endeuor
to
sanctifie
him
,
by
worshipping
him
purely
and
holily
,
in
what
countrie
soeuer
we
dwel
.
8
He
gaue
him
the
couenant
.
When
as
he
confesseth
that
circumcision
is
the
couenant
of
God
,
hee
cleereth
himselfe
sufficiently
of
that
crime
which
was
laid
to
his
charge
:
but
in
the
mean
season
he
sheweth
that
the
Iewes
deale
amisse
,
if
they
place
the
beginning
of
their
saluation
in
the
externall
signe
.
For
if
Abraham
was
called
,
&
the
lande
,
&
redemption
promised
to
his
seed
before
such
time
as
hee
was
circumcised
,
it
appeareth
that
the
glory
of
the
whole
stock
doth
not
depend
vpon
circumcision
.
Paul
vseth
the
same
argument
in
the
4.
chap.
to
the
Romans
.
For
seeing
that
Abraham
obtained
righteousnes
&
pleased
God
before
he
was
circumcised
,
9
And
the
Patriarks
moued
with
enuie
,
sold
Ioseph
into
Egypt
.
Notwithstanding
God
was
with
him
.
10
And
he
deliuered
him
out
of
all
his
afflictions
:
&
he
gaue
him
fauor
&
wisdom
in
the
sight
of
Pharao
king
of
Egypt
,
who
made
him
ruler
ouer
Egypt
,
&
ouer
all
his
house
.
11
And
there
came
a
famin
vpon
all
the
land
of
Egypt
&
Chanaan
,
and
great
affliction
:
neither
did
our
fathers
find
food
.
12
And
when
Iacob
had
hard
,
that
there
was
corn
in
Egypt
,
he
sent
our
fathers
thither
first
.
13
And
at
the
second
comming
Ioseph
was
known
of
his
brethren
.
And
the
kinred
of
Ioseph
was
made
knowen
to
Pharao
.
14
Then
Ioseph
sent
,
&
called
out
his
father
Iacob
,
&
al
his
kinred
,
lxxv
.
soules
.
15
And
Iacob
went
down
into
Egypt
,
and
he
died
and
our
fathers
.
16
And
they
were
caried
into
Sichem
,
&
they
were
laid
in
the
Sepulchre
,
which
Abraham
had
bought
for
money
of
the
sonnes
Hemor
,
the
sonne
of
Sichem
.
9
Now
followeth
the
greatest
wickednesse
of
the
nation
of
Israel
:
that
they
conspired
together
to
oppresse
their
innocent
brother
:
which
crueltie
is
contrarie
to
nature
.
Neither
coulde
the
Iewes
obiect
that
it
was
a
priuate
fault
of
a
few
:
for
the
infamie
reacheth
vnto
all
the
people
.
For
as
much
as
all
the
patriarkes
,
Beniamin
except
,
had
polluted
themselues
with
that
treacherie
.
Therfore
in
that
Steeuen
vouchsafeth
to
giue
them
an
honourable
name
,
that
redoundeth
to
the
greater
reproch
of
the
nation
.
They
boasted
proudly
of
their
fathers
,
hee
sheweth
what
maner
persons
the
chief
of
them
were
:
to
wit
,
murtherers
of
their
brother
,
so
much
as
in
them
laid
.
For
besides
that
slauerie
was
a
kinde
of
death
,
we
know
what
they
went
about
at
the
first
,
&
secondly
what
cruel
punishments
Ioseph
suffred
of
al
which
his
brethren
were
giltie
.
Hereby
it
appeareth
that
God
was
bountiful
and
mercifull
to
those
,
which
were
as
it
were
vnwilling
,
&
which
did
resist
him
.
For
him
(
who
was
about
to
be
the
authour
of
health
&
help
)
would
they
haue
destroyed
.
Wherfore
they
did
what
they
could
to
renounce
all
the
benefites
of
God
.
So
he
wil
declare
afterward
that
Moses
was
reiected
,
when
he
was
offered
of
God
to
be
a
redeemer
.
Therfore
the
Iewes
haue
smal
cause
to
brag
of
the
excellencie
of
their
kinred
:
but
this
alone
remaineth
for
them
,
that
beeing
ashamed
,
they
confesse
that
whosoeuer
they
are
they
haue
the
same
thorow
the
meere
mercie
of
God
,
and
that
they
consider
that
the
lawe
was
giuen
to
set
foorth
the
same
.
God
was
with
him
.
God
was
not
so
with
him
,
that
hee
did
alwaies
shewe
forth
his
power
in
helping
him
.
For
that
is
no
smal
thing
which
is
saide
in
the
Psalm
,
That
the
yron
went
through
his
soule
.
Surely
it
must
needs
be
that
he
was
in
great
heauines
,
10
Steeuen
addeth
the
meanes
,
because
God
gaue
him
fauour
in
the
sight
of
Pharao
.
God
could
haue
deliuered
him
by
some
other
meanes
,
but
his
counsel
had
respect
vnto
a
farther
thing
,
that
Ioseph
being
ruler
of
the
kingdom
,
might
entertain
his
father
&
al
his
familie
.
In
these
two
wordes
fauour
&
wisdome
,
there
is
the
figure
Hipallage
.
For
the
wisdome
wherewith
Ioseph
was
endued
,
was
the
cause
that
he
founde
fauour
.
Although
I
confesse
that
they
were
two
distinct
benefites
.
For
though
Ioseph
were
a
faithful
interpreter
of
dreames
,
and
did
excell
in
diuine
wisdome
,
yet
the
proud
tyrant
woulde
neuer
haue
brought
him
to
so
great
honour
,
vnlesse
God
had
bent
the
minde
of
Pharao
vnto
a
certaine
vnwonted
loue
:
yet
notwithstanding
we
must
consider
that
order
,
whereby
God
vseth
to
bring
him
into
fauour
.
Wisdome
doeth
not
only
signifie
the
gift
of
prophesie
in
interpreting
dreames
,
but
prudence
in
giuing
counsell
:
for
Moses
putteth
in
both
.
That
which
Steeuen
reporteth
of
one
man
in
this
place
,
is
extended
vnto
all
.
For
what
aptnes
and
readinesse
soeuer
is
in
men
,
it
ought
to
be
reckoned
amongst
the
giftes
of
God
,
and
that
his
speciall
giftes
.
And
it
is
he
that
giueth
good
successe
as
it
pleaseth
him
,
that
his
gifts
may
be
profitable
to
that
end
for
which
it
semed
good
to
him
to
giue
them
.
Therefore
although
Ioseph
bee
made
chiefe
ruler
of
Egypt
by
Pharao
,
yet
is
he
lifted
vp
to
so
great
honour
properly
by
the
hand
of
God
.
11
There
came
a
famine
.
Hereby
it
appeareth
that
the
deliuerance
of
Ioseph
was
such
a
benefite
as
was
common
to
al
the
familie
of
Iacob
.
For
seeing
the
famin
drew
on
,
Ioseph
was
sent
before
in
due
time
,
to
prouide
sustenance
to
feed
the
hungrie
:
as
he
himselfe
doth
acknowledge
the
wonderfull
counsell
of
God
in
that
point
.
Neuerthelesse
the
free
goodnesse
of
God
appeareth
plainly
in
the
person
of
Ioseph
,
whiles
that
he
is
appointed
to
nourish
and
feed
his
brethren
,
who
had
sold
him
,
and
by
that
meanes
sent
him
far
away
,
and
thought
that
hee
was
gone
away
quite
out
of
the
world
:
he
putteth
meat
in
their
mouthes
,
who
had
throwen
him
into
a
pit
,
and
had
depriued
him
of
the
aire
and
the
common
breath
.
Finally
,
hee
nourisheth
&
preserueth
their
life
,
who
were
not
afraid
to
take
from
him
his
life
.
In
the
mean
season
Steeuen
putteth
the
Iewes
in
mind
of
this
,
that
the
patriarks
were
enforced
to
depart
out
of
that
land
,
which
was
giuen
them
for
an
heritage
,
and
that
they
died
in
another
place
.
Therfore
forasmuch
as
they
were
soiourners
in
it
,
they
are
at
length
banished
out
of
the
same
.
14
Whereas
he
saith
that
Iacob
came
into
Egypt
with
seuentie
fiue
soules
,
it
agreeth
not
with
the
words
of
Moses
.
For
Moses
maketh
mention
of
seuentie
only
.
Hierome
thinketh
that
Luke
setteth
not
downe
word
for
word
those
things
which
Steeuen
had
spoken
,
or
that
he
tooke
this
number
out
of
the
Greek
translation
of
Moses
:
either
because
hee
himself
being
a
Prosylite
had
not
the
knowledge
of
the
Hebrew
tongue
:
went
down
,
doth
signifie
all
that
time
which
Iacob
liued
.
But
that
coniecture
can
by
no
means
be
receiued
.
For
in
the
meane
space
the
other
patriarkes
also
had
many
children
born
to
them
.
This
seemeth
to
mee
a
thing
like
to
be
true
,
that
the
seuentie
interpreters
did
translate
that
truly
which
was
in
Moses
.
And
we
cannot
say
that
they
were
deceiued
:
forasmuch
as
Deu.
10.
wher
this
number
is
repeated
,
they
agree
with
Moses
,
at
least
as
that
place
was
read
without
all
dout
in
the
time
of
Hierome
.
For
those
coppies
which
are
printed
at
this
day
,
haue
it
otherwise
.
Therfore
I
think
that
this
difference
came
through
the
errour
of
the
writers
whiche
wrote
out
the
bookes
.
And
it
was
a
matter
of
no
suche
weight
,
for
which
Luke
ought
to
haue
troubled
the
Gentiles
which
were
accustomed
with
the
Greek
reading
.
And
it
may
be
that
he
himself
did
put
down
the
true
number
:
&
that
some
man
did
correct
the
same
amisse
out
of
that
place
of
Moses
.
For
we
know
that
those
which
had
the
new
testament
in
hand
,
were
ignorant
of
the
Hebrew
tongue
,
yet
skilfull
in
the
Greek
.
Therefor
to
the
end
e
the
wordes
of
Steeuen
might
agree
with
the
place
of
Moses
,
it
is
to
be
thought
that
that
false
number
which
was
found
in
the
Greeke
translation
of
Genesis
was
by
them
put
in
also
in
this
place
:
concerning
which
if
any
man
contend
more
stubbornly
,
let
vs
suffer
him
to
bee
wise
without
measure
.
Let
vs
remember
that
it
is
not
without
cause
that
Paule
doth
forbid
vs
to
be
too
curious
about
genealogies
.
This
so
smal
a
number
is
purposely
expressed
,
to
the
end
the
power
of
god
may
the
more
plainlie
appear
,
in
so
great
an
enlarging
of
that
kinred
,
which
was
of
no
long
continuance
.
For
such
a
small
handfull
of
men
could
not
by
any
humane
maner
of
engendring
grow
to
such
an
infinit
multitude
as
is
recorded
in
Exodus
,
within
250.
yeres
.
We
ought
rather
to
weigh
the
myracle
which
the
Spirit
commendeth
vnto
vs
in
this
place
,
16
Steeuen
saith
,
that
the
Patriarks
were
carried
into
the
land
of
Chanaan
,
17
And
when
the
time
of
the
promise
drew
neere
,
which
God
had
sworne
to
Abraham
the
people
increased
,
and
was
multiplied
in
Egypt
.
18
Vntill
another
king
arose
which
knew
not
Ioseph
.
19
This
man
dealt
subtillie
with
our
kinred
,
he
euill
intreated
our
fathers
,
that
they
might
cast
out
their
infants
,
least
they
should
be
increased
.
17
Steeuen
passeth
ouer
vnto
the
deliuerance
of
the
people
,
before
which
,
went
that
innumerable
issue
,
which
had
increased
beyonde
the
ordinarie
maner
in
no
long
space
of
time
.
Therfore
he
setteth
down
this
as
a
singular
gift
of
God
:
that
the
people
was
encreased
,
to
the
ende
wee
may
know
that
that
came
not
to
passe
according
to
the
common
or
wonted
custome
of
nature
.
But
on
the
other
side
god
seemeth
to
take
from
the
Iewes
al
hope
:
because
Pharao
doth
tyrannously
afflict
them
,
&
their
bondage
groweth
greater
dailie
.
And
when
as
they
are
commanded
to
cast
out
their
male
infants
,
it
seemeth
that
the
destruction
of
the
whole
nation
was
present
.
There
is
another
token
of
deliueraunce
giuen
,
when
Moses
commeth
abroad
:
but
because
he
is
by
&
by
refused
and
enforced
to
flie
into
exile
,
there
remaineth
nothing
but
meer
dispair
.
The
summe
is
this
,
that
God
being
mindefull
of
his
promise
,
did
increase
the
people
in
time
,
that
he
might
perform
that
which
he
had
sworne
to
Abraham
:
but
the
Iewes
(
as
they
were
vnthankful
&
froward
)
did
refuse
the
grace
of
god
,
so
that
they
did
what
they
could
to
shut
vp
the
way
before
themselues
.
Furthermore
we
must
note
the
prouidence
of
God
in
this
place
,
whiles
that
he
doth
so
order
the
course
of
times
,
that
his
works
haue
alwaies
their
opportunitie
.
But
men
who
make
hast
disorderedly
in
their
desires
,
cannot
hope
patiently
&
be
at
rest
vntill
such
time
as
god
sheweth
forth
his
hand
:
for
this
cause
,
because
they
take
no
heed
to
that
moderation
wherof
I
haue
spoken
.
And
to
the
end
god
may
exercise
the
faith
of
his
children
,
so
often
as
he
appeareth
with
ioyfull
tokens
of
grace
,
hee
setteth
other
things
against
those
on
the
other
side
,
which
cut
off
sodainly
the
hope
of
saluation
.
For
who
would
not
haue
said
of
the
Hebrewes
,
that
they
wer
vtterly
vndone
,
when
as
the
kings
commandement
appointeth
al
the
men
children
to
be
put
to
death
?
For
which
cause
the
meditating
vpon
that
doctrine
is
the
most
necessarie
for
vs
,
that
god
doth
kil
&
restore
to
life
:
he
leadeth
vnto
hell
and
bringeth
back
againe
.
19
Dealt
subtillie
.
The
old
interpreter
did
not
translate
this
amisse
to
deceiue
.
For
Steeuen
meaneth
that
the
king
of
Egypt
did
craftily
inuent
new
shiftes
,
and
wicked
pretences
,
that
he
might
euer
now
&
then
lay
heauier
burthens
vpon
the
people
:
like
as
almost
all
tyrants
doe
:
for
how
vniustly
soeuer
they
vex
their
subiects
,
they
are
too
wittie
to
inuent
excuses
.
And
it
is
not
to
be
doubted
but
that
Pharao
abused
this
honest
colour
,
that
it
was
not
meet
that
the
Iewes
which
were
soiourners
,
shuld
haue
a
place
of
abode
in
his
realm
for
nought
,
&
that
they
shuld
be
free
from
all
burthens
,
seing
they
did
inioy
great
commodities
.
Therefore
he
deceitfully
made
them
vile
bonslaues
of
free
men
.
When
Steuen
saith
that
this
tyrant
knewe
not
Ioseph
,
heereby
it
appeareth
howe
soone
the
remembrance
of
benefits
passeth
away
amongst
men
.
For
although
wee
doe
all
with
one
consent
detest
vnthankfulnesse
,
yet
is
there
no
vice
more
common
amongst
vs
.
Least
they
should
be
encreased
.
Erasmus
translateth
this
vnproperly
,
in
my
iudgement
.
For
Zoogoneisthai
expresseth
more
than
,
Least
their
children
shoulde
liue
.
For
the
worde
is
set
thence
,
because
the
people
doth
alwayes
remaine
aliue
in
the
ofspring
.
And
furthermore
,
Steeuen
doth
not
reckon
vppe
all
the
partes
of
their
euill
intreating
:
but
putterh
downe
one
example
of
extreeme
crueltie
.
Whence
we
may
easily
gather
how
neere
the
whole
seed
of
Abraham
was
to
destruction
.
For
Pharao
seemed
to
haue
murthered
them
all
with
that
commandement
as
with
one
stroke
of
a
sword
.
But
su●h
violent
barbarisme
did
the
more
set
forth
the
vnlooked
for
,
and
incredible
power
of
God
:
because
when
Pharao
hath
by
all
means
possible
striuen
against
God
,
yet
all
is
in
vaine
.
20
All
that
time
was
Moses
borne
,
who
was
acceptable
to
God
.
And
hee
was
brought
vp
three
moneths
in
his
fathers
house
.
21
And
the
daughter
of
Pharao
tooke
him
vp
when
he
was
cast
out
:
and
nourished
him
vp
for
her
owne
sonne
.
22
And
Moses
was
taught
in
all
wisedome
of
the
Egyptians
,
and
was
mighty
in
word
and
deed
.
23
And
when
the
time
of
fortie
yeeres
was
fulfilled
,
it
came
into
his
mind
to
goe
visit
his
brethren
the
children
of
Israel
.
24
And
when
he
saw
one
of
them
suffer
wrong
,
hee
defended
him
,
and
reuenged
him
which
had
the
wrong
,
hauing
smitten
the
Egyptian
,
25
And
hee
thought
that
his
brethren
would
haue
vnderstoode
that
God
by
his
hand
should
giue
them
deliuerance
,
but
they
vnderstood
not
.
26
The
next
day
he
was
seen
as
they
stroue
,
and
set
them
at
one
againe
,
saying
:
Sirs
,
yee
are
brethren
:
why
hurt
ye
one
another
?
27
And
hee
which
did
iniurie
to
his
neighbor
,
thrust
him
away
,
saying
:
Who
made
thee
a
prince
and
a
iudge
ouer
vs
.
28
Wilt
thou
kill
me
,
as
thou
didst
the
Egyptian
yesterday
?
29
And
Moses
fled
at
this
saying
,
and
became
a
stranger
in
the
land
of
Madian
,
where
he
begate
two
sonnes
.
20
It
is
not
without
cause
that
Steeuen
noteth
the
circumstance
of
time
.
Moses
was
born
at
the
very
same
time
when
the
king
had
commanded
that
all
the
men
children
should
bee
cast
out
.
Therefore
it
seemeth
that
the
minister
of
deliuerance
is
dead
before
he
is
borne
.
But
that
time
is
most
fit
for
God
to
worke
in
,
22
Whereas
Luke
reporteth
that
he
was
taught
in
all
wisdome
of
the
Egyptians
,
hee
putteth
that
in
his
commendation
as
a
point
of
excellencie
.
Notwithstanding
it
might
haue
so
falne
out
,
as
it
doth
oftentimes
,
that
beeing
puft
vp
with
profane
sciences
,
hee
might
haue
despised
the
base
common
people
:
yet
because
god
hath
determined
to
redeem
his
people
,
he
doth
in
the
meane
season
frame
both
the
minde
of
Moses
&
al
other
things
to
finish
his
worke
.
The
reason
of
mans
fleshe
should
murmur
in
this
place
,
Why
doth
God
winke
at
so
long
miseries
of
the
people
?
Why
doteh
hee
suffer
Pharao
to
rage
more
cruelly
daily
?
Why
doeth
he
not
suffer
Moses
to
growe
vp
amongest
his
owne
people
?
Why
doth
hee
after
a
sort
cut
him
off
from
the
kinred
of
Israel
,
being
adopted
by
the
kings
daughter
?
Why
will
he
suffer
him
to
remaine
amidst
courtly
pleasures
,
and
doth
not
rather
pull
him
thence
?
But
the
end
it selfe
is
so
wonderfull
,
that
we
are
enforced
to
confesse
,
that
all
these
thinges
were
gouerned
by
singular
counsel
and
order
,
to
set
forth
the
glorie
of
God
.
Wheras
I
said
that
Luke
speaketh
in
this
place
of
the
learning
of
the
Egyptians
for
honours
sake
,
I
would
not
haue
it
so
taken
,
as
if
there
were
in
the
same
no
corruption
.
Forasmuch
as
Astrologie
doth
consider
the
wonderful
workemanship
of
God
,
not
only
in
the
placing
of
the
starres
,
&
in
such
excellent
varietie
,
but
also
in
their
mouing
,
force
,
and
secrete
offices
,
it
is
a
science
both
profitable
&
worthie
of
praise
.
The
Egyptians
bestowed
great
studie
in
this
:
but
being
not
content
with
the
simple
order
of
nature
,
they
wandered
also
in
manie
foolishe
speculations
,
as
did
the
Chaldeans
.
It
is
vncertaine
whether
Moses
were
infected
with
these
superstitions
or
no.
Yet
howsoeuer
it
be
,
we
see
how
sincerely
,
&
plainly
he
setteth
that
before
vs
to
be
considered
in
the
frame
of
the
world
,
which
is
appertinent
vnto
godlines
.
Surely
this
was
excellent
modesty
in
that
he
which
could
reason
with
learned
and
wittie
men
of
the
secretes
of
nature
,
doth
not
only
omit
higher
subtilties
,
but
doeth
also
discende
vnto
the
common
capacitie
of
euerie
most
simple
man
,
and
doeth
in
a
common
style
set
foorth
vnto
men
vnlearned
,
those
thinges
which
they
perceiue
by
experience
.
When
Iustine
bableth
concerning
Moses
,
hee
maketh
him
a
Magician
,
which
with
iugling
and
inchauntments
made
passage
for
the
people
through
the
redde
sea
.
So
that
Satan
did
not
only
go
about
to
burie
the
power
of
God
,
but
also
to
blaspheme
the
same
.
But
we
know
that
Moses
did
not
striue
with
the
enchaunters
by
Magike
,
but
did
that
only
which
God
had
enioined
him
.
Furthermore
the
Egyptians
had
mysticall
diuinitie
,
wherewith
they
coloured
their
doting
inuentions
,
and
monstrous
abhominations
,
as
if
they
wold
proue
that
they
went
mad
not
without
reason
:
as
the
Papists
,
whereas
they
delude
and
mocke
men
like
stage
players
;
in
their
masse
and
other
foolish
rites
,
yet
they
inuent
mysteries
,
that
they
may
perswade
men
that
there
is
nothing
there
but
that
which
is
diuine
.
The
common
sort
of
Priests
cannot
climb
so
high
:
but
those
which
amongst
them
wil
be
accounted
more
cunning
,
doe
omit
no
rite
,
how
foolishe
and
childish
soeuer
it
bee
,
affirming
that
there
is
some
spirituall
mysterie
in
euerie
of
them
.
There
is
extant
concerning
this
matter
a
most
foolish
mingle
mangle
,
which
they
call
the
Rationall
of
diuine
offices
.
But
forasmuch
as
Sacrificing
Priests
alone
did
vse
such
dotings
amongest
themselues
,
it
is
not
to
bee
thought
that
Moses
spent
any
time
in
these
,
whose
bringing
vp
was
princely
:
But
that
hee
was
taught
in
liberall
artes
.
Hee
was
mightie
.
This
phrase
doth
expresse
amongst
the
Hebrewes
,
a
double
excellencie
,
when
as
he
which
doth
excell
in
wit
and
learning
,
is
also
apt
to
attempt
&
bring
to
passe
great
and
weightie
matters
.
Steeuen
his
meaning
is
therefore
,
that
Moses
was
furnished
with
rare
giftes
,
so
that
they
did
all
confesse
that
he
was
a
singular
man
.
But
seing
he
was
in
such
estimation
,
the
Israelits
had
the
lesse
hope
that
he
should
be
the
minister
which
should
work
their
deliuerance
.
23
When
the
time
was
fulfilled
.
Many
gather
by
this
that
Moses
was
neuer
estranged
in
mind
from
his
nation
:
but
the
words
of
Steuen
incline
rather
toward
the
contrarie
:
to
wit
,
that
the
Spirit
of
God
did
at
length
awake
his
mind
as
it
were
out
of
sleep
,
that
he
might
at
length
goe
visite
his
brethren
,
whom
he
had
long
time
neglected
.
It
is
to
be
thought
that
hee
was
not
ignorant
of
what
stocke
he
came
,
seeing
he
had
some
token
thereof
in
his
flesh
,
and
seeing
the
rumor
thereof
was
spread
abroade
in
the
court
:
because
the
kinges
daughter
could
not
adopt
him
to
bee
her
sonne
,
without
some
suspition
of
wickednesse
,
vnlesse
his
kinred
had
byn
knowen
:
yet
was
it
long
before
he
was
of
such
courage
that
hee
durst
make
knowen
the
loue
which
he
bare
toward
his
kinred
.
And
this
serueth
not
a
little
to
set
foorth
the
glory
of
God
,
that
Moses
being
ignorant
of
his
calling
,
doth
remaine
a
long
time
idle
in
the
kings
court
:
and
is
afterward
called
of
the
Lord
contrary
to
the
hope
of
all
men
and
his
owne
also
.
Therefore
this
new
care
for
his
brethren
,
which
came
into
his
minde
,
proceeded
from
a
newe
and
vnwonted
motion
of
Gods
Spirite
.
24
When
he
saw
a
certaine
man
.
Moses
came
not
to
this
spectacle
by
chaunce
,
but
forasmuch
as
God
had
appointed
him
to
be
the
deliuerer
of
his
people
,
he
would
haue
him
shew
foorth
this
token
,
&
as
it
were
make
this
beginning
.
For
Steeuen
doth
plainly
expresse
,
that
he
did
attempt
nothing
vnaduisedly
:
but
did
that
which
became
him
,
that
was
appointed
to
bee
a
deliuerer
of
the
people
,
knowing
that
hee
was
thereunto
called
.
For
vnlesse
God
had
armed
him
and
made
him
puissaunt
,
it
had
been
a
thing
altogether
vnlawfull
for
him
to
kill
any
man
,
how
wicked
soeuer
he
had
bin
.
It
is
a
godly
deed
&
praise
worthy
,
for
a
man
to
set
himselfe
against
the
wicked
,
to
defend
the
good
against
the
iniuries
of
the
wicked
,
to
bridle
their
violence
:
but
it
is
not
for
a
priuate
person
to
punish
or
take
vengeance
.
Therfore
it
was
vnlawfull
for
Moses
to
slea
the
Egyptian
,
saue
only
in
as
much
as
the
Lord
had
put
the
sword
in
his
hand
according
to
the
right
of
his
calling
.
But
this
heroicall
courage
and
noblenesse
of
heart
was
a
work
of
the
holy
ghost
:
because
God
doth
mightily
shew
foorth
his
power
in
those
whom
he
appointeth
vnto
great
matters
,
that
they
may
be
able
to
fulfill
their
function
.
In
summe
,
Steeuen
meaneth
that
Moses
was
euen
then
offered
to
be
the
minister
of
deliuerance
,
when
the
day
was
at
hand
according
to
the
couenant
made
with
Abraham
:
yet
did
the
people
hope
for
nothing
lesse
.
26
The
day
following
hee
appeared
Steeuen
declareth
nowe
that
the
fathers
did
not
only
neglect
,
but
maliciously
reiect
the
grace
of
god
.
For
although
the
euill
which
he
mentioneth
did
proceed
from
one
man
onlie
,
yet
doeth
hee
by
right
assigne
the
fault
vnto
them
al.
For
if
they
had
been
thankfull
to
God
,
they
woulde
all
with
one
consent
haue
repressed
his
frowardnes
.
But
they
are
whisht
,
&
suffer
that
good
turn
which
Moses
had
done
,
to
be
vpbraided
vnto
him
:
and
so
much
as
in
them
lyeth
,
they
bring
him
into
extreeme
danger
,
whom
they
ought
to
haue
defended
by
endangering
themselues
.
Therfore
his
drift
is
this
,
that
the
people
themselues
were
in
the
fault
,
that
they
were
no
sooner
deliuered
and
eased
.
So
the
wickednesse
of
men
doth
oftentimes
hinder
God
from
doing
that
he
would
do
.
He
is
ready
to
helpe
those
that
be
his
in
due
time
,
but
we
keepe
back
his
hand
from
our selues
with
diuers
lettes
:
and
afterward
we
complaine
of
his
slownes
,
but
vniustly
.
Furthermore
this
vnthankfulnesse
was
too
wicked
against
God
,
&
too
cruell
against
Moses
.
They
were
to
thanke
God
,
for
giuing
them
such
a
faithful
patron
in
the
kings
court
.
They
were
to
loue
and
reuerence
Moses
.
But
they
rewarded
him
full
euil
with
threatnings
&
reproches
.
Furthermore
,
in
asmuch
as
the
fact
was
brought
to
the
kinges
eares
,
we
must
needs
impute
that
to
the
treacherie
of
the
people
.
Therefore
as
when
afterwarde
the
people
could
see
the
lande
of
Chanaan
,
they
did
through
their
own
follie
keepe
themselues
from
entring
in
:
so
nowe
refusing
the
grace
of
God
in
the
person
of
one
man
,
they
cause
the
time
of
their
deliueraunce
to
be
deferred
fortie
yeeres
.
For
although
God
had
determined
what
he
would
do
,
yet
those
are
iustly
blamed
for
the
delay
,
which
hinder
Moses
in
his
office
.
Men
,
ye
are
brethren
.
There
is
indeed
amongst
men
a
generall
coniunction
,
so
that
they
ought
to
vse
great
courtesie
one
toward
another
,
&
to
abstain
from
al
iniuries
:
but
this
is
more
vnmeet
,
and
vntollerable
when
those
hurt
one
another
,
who
are
neerer
linked
together
.
Therefore
Moses
doth
not
onely
vse
a
generall
reason
,
that
it
may
reuoke
thir
mindes
which
were
desirous
to
do
harme
:
but
he
mentioneth
their
kinred
&
fellowship
of
blood
to
mollifie
their
crueltie
:
yet
all
in
vaine
:
for
hee
which
had
done
iniurie
to
his
neighbour
,
doth
frowardly
thrust
him
from
him
,
&
addeth
thereunto
threatning
.
And
this
is
a
common
thing
amongest
men
.
For
an
euill
conscience
doth
driue
men
into
furie
,
&
the
worse
euerie
mans
cause
is
,
the
more
boldly
&
cruelly
doth
he
extoll
himselfe
.
But
vnder
what
colour
doth
hee
which
hath
the
worse
cause
set
himselfe
so
stubbornly
against
Moses
?
He
saith
,
he
is
no
iudge
but
he
did
not
reproue
them
according
to
authoritie
:
but
did
only
friendly
admonishe
them
.
Is
it
the
duetie
of
a
iudge
alone
to
admonish
vs
when
wee
doe
amisse
?
But
this
is
a
common
vice
vsed
of
al
stubborn
&
vnruly
persons
,
to
giue
place
to
no
admonitions
,
saue
only
when
they
are
enforced
by
violence
&
authoritie
:
yea
they
are
like
frantike
men
who
raile
vppon
their
phisitions
.
For
which
cause
we
must
be
the
more
carefull
to
bridle
our
lusts
:
least
we
runne
headlong
with
such
blinde
furie
against
those
which
are
desirous
to
cure
our
vices
.
Furthermore
wee
are
taught
by
this
example
,
that
the
seruants
of
God
cannot
so
doe
their
duetie
in
reprouing
suche
vices
of
men
,
but
they
shal
suffer
many
iniuries
,
offend
many
,
&
incurre
dangers
:
&
chiefly
when
they
doe
well
,
they
shall
surely
heare
euill
.
But
they
must
swallow
vp
the
vnworthines
of
these
euils
,
that
they
may
not
therefore
cease
to
do
that
which
the
Lord
commanded
them
,
&
which
he
alloweth
.
Moses
is
burdened
here
with
a
cruell
false
accusation
that
he
vsurpeth
the
authoritie
of
a
ruler
,
&
by
this
means
they
lay
treason
to
his
charge
.
Secondly
it
is
obiected
vnto
him
reprochfully
,
that
he
slue
an
Egyptian
?
both
these
were
very
odious
.
Whereby
we
may
gather
with
how
dangerous
a
temptation
the
mind
of
the
holy
man
was
striken
.
And
forasmuch
as
we
see
that
he
was
neither
discouraged
by
exile
,
neither
by
any
other
euils
,
so
that
it
did
not
repent
him
of
his
well
doing
,
let
vs
also
learne
by
his
example
,
to
beare
a
valiant
and
strong
minde
and
courage
against
all
such
assaultes
of
Satan
.
30
And
when
fortie
yeeres
were
expired
,
there
appeared
vnto
him
in
the
desa●t
of
mount
Sina
,
the
angel
of
the
Lord
in
a
flambe
of
fire
in
a
bush
.
31
And
so
soone
as
Moses
sawe
it
,
he
wondered
at
the
vision
.
Furthermore
,
when
he
drew
neere
to
consider
,
the
voice
of
the
Lord
came
vnto
him
:
32
I
am
the
God
of
thy
fathers
,
the
God
of
Abraham
,
the
God
of
Isaach
,
the
god
of
Iacob
And
Moses
was
afraid
,
&
durst
not
draw
neere
.
33
And
the
Lord
said
vnto
him
:
Put
of
thy
shoes
from
thy
feete
.
For
the
place
wherein
thou
standest
is
holy
ground
.
34
In
seeing
I
haue
seen
the
affliction
of
my
people
in
Egypt
,
&
haue
hard
their
mourning
,
and
I
am
come
downe
to
deliuer
them
.
And
now
come
,
I
will
send
thee
into
Egypt
.
30
And
when
fortie
yeeres
were
expired
.
As
Moses
was
no
blockishe
man
,
euery
one
of
vs
may
easilie
gather
,
howe
manie
things
might
haue
come
into
his
minde
,
which
might
haue
caused
him
to
mistrust
his
calling
.
The
shifts
&
sleights
of
Satan
are
captious
:
we
are
more
than
bent
naturally
to
distrustfulnes
,
what
doubts
soeuer
arise
in
our
mindes
concerning
the
worde
of
god
,
we
do
easily
admit
the
same
.
It
was
a
hard
exchange
,
to
be
thrust
from
earthly
delights
,
&
a
sumptuous
life
,
vnto
the
painfull
and
base
office
of
feeding
sheepe
:
and
especially
forasmuch
as
Moses
sawe
so
muche
time
spent
,
and
beeing
in
the
meane
season
sent
into
the
wildernesse
,
what
other
thing
could
he
imagine
with
him selfe
,
but
that
that
was
vaine
,
&
a
plain
mock
which
the
Lorde
had
promised
?
Forasmuch
as
being
now
fourescore
yeres
of
age
,
he
was
occupied
about
the
feeding
of
his
father
in
law
his
sheepe
,
when
could
hee
haue
hoped
that
there
should
haue
been
any
vse
of
him
in
deliuering
the
people
?
It
is
good
for
vs
oftentimes
to
cal
to
mind
these
cumbates
of
the
godly
vntil
they
be
throughly
imprinted
in
our
memorie
,
least
our
mindes
faint
,
and
our
hearts
faile
vs
,
if
the
Lord
make
vs
stay
longer
than
we
could
wishe
.
Againe
,
Moses
giueth
a
notable
example
of
modestie
,
seeing
that
in
all
that
time
hee
attempteh
nothing
,
he
raiseth
no
tumults
,
neitheir
intrudeth
himself
any
way
,
to
beare
rule
:
as
troublesome
men
vse
to
doe
:
but
employeth
himselfe
in
his
sheepheardes
function
,
as
diligently
as
if
hee
should
neuer
haue
been
called
vnto
any
greater
charge
.
But
whiles
he
tarryeth
the
Lordes
leysure
so
patientlye
,
hee
appeareth
vnto
hym
at
length
.
The
Angel
of
the
Lord
appeared
vnto
him
.
It
is
first
demanded
who
this
angel
was
:
and
secondly
why
he
appeared
in
such
a
forme
?
For
after
that
Luke
had
called
him
an
Angel
,
he
bringeth
him
in
immediatly
speaking
thus
:
I
am
the
God
of
Abraham
&c.
Some
answere
.
As
God
doth
sometime
attribute
and
impart
vnto
his
ministers
those
thinges
which
are
most
proper
to
himselfe
:
so
is
it
no
absurd
or
inconuenient
thing
if
they
haue
his
name
giuen
them
.
But
seeing
this
Angel
affirmeth
manifestly
,
that
he
is
the
eternall
God
,
who
alone
is
,
and
in
whom
all
thinges
haue
their
being
,
we
must
needes
restreine
this
title
vnto
the
essence
of
God
:
for
it
can
by
no
meanes
agree
to
the
Angels
.
It
might
be
saide
more
fitly
,
that
Because
the
Angel
speaketh
in
the
name
of
the
Lorde
,
he
taketh
vppon
him
his
person
:
as
if
he
declared
his
commandements
word
for
word
,
as
out
of
the
mouth
of
God
.
Which
manner
of
speaking
is
vsuall
in
the
Prophets
.
But
when
Luke
shal
say
afterward
that
this
was
the
same
Angel
,
through
whose
assistance
and
guiding
Moses
deliuered
the
people
:
and
Paule
in
the
tenth
Chapter
of
the
former
to
the
Corinthians
doth
affirme
that
Christ
was
that
guide
,
31
He
wondered
at
the
vision
.
Let
vs
know
that
God
did
vse
thus
to
deale
with
our
fathers
,
that
they
might
assuredly
know
his
maiestie
.
For
hee
meant
to
make
a
manifest
distinction
betwene
the
visions
which
he
shewed
,
and
the
iuggling
casts
of
Satan
.
And
this
certaintie
is
more
necessarie
.
For
what
credit
should
the
Oracles
of
God
otherwise
carry
,
wherein
the
couenant
of
eternall
life
is
contained
?
Therfore
forasmuch
as
this
a
loue
is
the
true
stay
of
faith
,
it
must
needs
haue
God
to
bee
the
authour
therof
,
that
he
may
vndoubtedly
declare
that
it
is
he
that
speaketh
.
Again
forasmuch
as
Satan
walketh
about
continually
,
&
doth
by
many
&
strange
shifts
insinuate
himself
,
and
hath
so
many
wayes
to
deceiue
,
and
especially
seing
he
doth
pretend
the
name
of
God
craftilie
:
we
must
take
great
heed
of
his
mocks
.
We
see
how
in
times
past
hee
deluded
all
nations
,
and
the
Papists
also
.
For
all
the
monsters
of
superstitions
,
al
the
dotings
of
errors
which
were
in
times
past
,
and
do
as
yet
reigne
in
popery
,
did
proceede
from
dreames
,
visions
,
and
false
reuelations
.
Yea
furthermore
euen
the
Anabaptists
haue
their
illusions
thence
.
Therefore
this
is
the
onely
remedie
,
that
God
do
distinguish
by
certaine
markes
those
visions
which
he
sheweth
.
For
then
are
we
without
danger
of
erring
,
when
he
hath
reuealed
his
maiestie
vnto
vs
.
For
this
cause
was
the
minde
of
Moses
striken
with
admiration
,
and
then
afterward
he
draweth
neere
to
consider
:
after
that
he
is
come
neerer
,
the
Lorde
toucheth
him
with
a
more
liuely
feeling
of
his
presence
,
so
that
he
is
afraide
.
For
I
confesse
that
ther
is
none
of
al
these
things
which
Satan
cannot
imitate
:
yet
falsely
,
like
an
Ape
.
And
the
Lord
doth
not
only
shew
himself
by
such
signes
,
but
helping
our
dulnes
,
he
doth
also
open
our
eyes
,
that
we
may
not
be
deceiued
.
Againe
the
holy
ghost
doeth
imprint
in
our
minds
certaine
marks
&
tokens
of
Gods
presence
,
that
there
may
no
doubt
remain
.
32
I
am
the
God
of
thy
fathers
.
Now
we
see
to
what
end
the
vision
was
offered
to
Moses
,
to
wit
,
that
the
word
of
God
might
haue
his
authoritie
.
For
bare
visions
should
do
but
a
little
good
,
vnlesse
doctrine
were
ioyned
therwithal
.
And
it
is
ioyned
with
them
not
as
an
inferior
part
,
but
as
the
cause
of
al
visions
&
the
end
.
And
whereas
he
calleth
himselfe
the
God
of
Abraham
,
Isaach
,
and
Iacob
,
there
is
a
double
reason
why
hee
calleth
himselfe
so
.
As
the
maiestie
of
God
is
infinite
,
if
we
will
comprehend
it
,
it
doth
rather
swallow
vp
our
senses
:
if
we
indeuor
to
ascend
vnto
it
,
we
vanish
away
.
Therefore
he
adorneth
himselfe
with
titles
,
vnder
which
we
may
comprehend
him
.
But
we
must
marke
that
God
maketh
choise
of
such
titles
,
as
that
he
may
by
them
call
vs
backe
vnto
his
word
.
For
he
is
called
the
God
of
Abraham
,
Isaach
,
and
Iacob
,
for
this
cause
,
because
he
committed
vnto
them
the
doctrine
of
saluation
,
that
he
might
thereby
be
made
knowne
to
the
worlde
.
But
God
had
respect
properly
vnto
the
present
circumstance
,
when
he
spake
to
Moses
on
this
wise
.
For
both
this
vision
,
and
the
hope
of
the
deliuerie
of
the
people
,
and
the
commandement
which
he
was
about
to
giue
to
Moses
,
did
depend
vpon
the
couenant
,
which
he
had
made
in
times
past
with
the
fathers
.
So
that
the
suspition
of
noueltie
is
taken
way
,
and
the
minde
of
Moses
is
lifted
vp
to
hope
for
redemption
,
which
was
grounded
in
the
olde
promise
.
Therefore
this
title
is
as
much
as
if
God
had
saide
:
I
which
haue
promised
in
times
past
to
your
fathers
,
that
I
haue
a
care
of
your
safetie
,
which
haue
taken
the
kinred
of
Abraham
to
my
tuition
by
a
free
couenant
,
yea
which
haue
appointed
this
time
for
an
end
of
your
bondage
,
I
appeare
now
vnto
thee
,
that
I
may
performe
that
which
I
promised
.
Like
as
at
this
day
all
the
promises
of
God
must
leane
&
be
stayed
vpon
this
foundation
,
that
they
may
be
sure
and
certaine
to
vs
,
that
God
hath
adopted
vs
in
Christ
,
and
hath
promised
that
hee
will
bee
our
God
and
our
father
.
And
Christ
gathereth
out
of
this
place
by
good
reason
,
that
the
godly
liue
after
they
be
deade
.
And
Moses
being
afraide
.
This
might
seeme
to
bee
an
absurde
thing
,
that
a
voyce
full
of
consolation
doeth
rather
terrifie
Moses
than
make
him
glad
:
but
it
was
good
for
Moses
to
bee
thus
terrified
with
the
presence
of
God
,
that
hee
might
frame
himselfe
vnto
the
greater
reuerence
:
Neither
doeth
the
voice
of
God
alone
strike
his
minde
:
but
his
maiestie
,
whereof
he
saw
a
signe
in
the
burning
bush
.
And
what
marueile
is
it
,
if
man
bee
afriade
when
hee
feeth
God
?
And
especiallie
let
vs
remember
,
that
mens
mindes
are
by
this
meanes
prepared
vnto
feare
&
reuerence
,
as
in
Exod.
xx
.
Thou
hast
seen
signes
,
33
Because
the
place
wherein
.
The
Lord
meant
by
this
commendation
which
he
giueth
to
the
place
,
to
lift
vp
the
minde
of
Moses
into
heauen
,
that
he
might
not
thinke
vppon
any
earthly
thing
.
And
if
so
be
it
Moses
was
to
be
pricked
forward
with
so
many
pricks
,
that
hauing
forgotten
the
earth
,
he
might
harken
to
God
:
must
not
we
haue
our
sides
euen
as
it
were
digged
through
,
seing
wee
are
an
hundreth
times
more
slow
than
hee
?
Notwithstanding
here
may
a
question
be
asked
,
how
this
place
became
so
holy
?
For
it
was
no
more
holy
than
other
places
before
that
day
.
I
answere
that
this
honor
is
giuen
to
the
presence
of
God
,
and
not
to
the
place
,
and
that
the
holinesse
of
the
place
is
spoken
of
for
mans
sake
.
For
if
the
presence
of
God
doe
make
the
earth
holy
,
howe
much
more
force
thereof
ought
men
to
haue
.
Notwithstanding
wee
must
also
note
,
that
the
place
was
thus
bewtified
onely
for
a
time
,
so
that
God
did
not
fixe
his
glory
there
:
34
In
seing
I
haue
seene
.
God
promiseth
nowe
that
he
will
deliuer
his
people
,
that
hee
may
appoint
Moses
to
bee
his
minister
afresh
;
because
the
former
obiection
was
taken
away
by
so
long
space
of
time
.
For
God
is
saide
to
see
our
miseries
,
when
hee
hath
respect
to
vs
,
and
is
carefull
for
our
safetie
:
as
he
is
said
againe
,
to
shut
his
eyes
,
and
turne
his
backe
,
when
as
he
seemeth
to
set
light
by
our
cause
.
In
like
sort
is
hee
saide
to
come
downe
.
He
needeth
not
to
moue
out
of
his
place
to
helpe
vs
,
for
his
hand
reacheth
throughout
the
heauen
and
earth
:
but
this
is
referred
vnto
our
vnderstanding
.
For
seeing
that
he
did
not
deliuer
his
people
from
their
affliction
,
it
might
seeme
that
he
was
a
farre
off
,
and
was
busied
about
some
other
thing
in
heauen
.
Nowe
he
saith
that
the
Israelites
shall
perceiue
that
hee
is
nigh
vnto
them
.
The
summe
tendeth
to
this
end
,
that
Moses
knowing
the
will
of
God
,
may
not
doubt
to
follow
him
as
a
guide
,
and
the
more
boldly
to
imploy
himselfe
about
the
deliuery
of
the
people
,
which
he
knew
was
the
worke
of
God
.
For
we
must
note
that
hee
saieth
that
hee
heard
the
mourning
of
the
people
.
For
although
he
hath
respect
vnto
those
which
are
in
misery
,
and
vniustly
oppressed
,
yet
when
we
lay
our
mournings
&
complaints
in
his
lap
,
hee
is
especially
moued
to
haue
mercie
.
Although
this
word
may
be
taken
for
those
blinde
and
confused
complaints
which
are
not
directed
vnto
God
,
as
it
is
taken
oftentimes
els
where
.
35
This
Moses
whom
they
had
denyed
saying
:
Who
made
thee
a
ruler
and
iudge
?
him
I
say
,
hath
God
sent
to
be
a
ruler
and
a
redeemer
in
the
hand
of
the
Angel
,
which
appeared
vnto
him
in
the
bush
.
36
He
brought
them
out
,
hauing
shewed
woonders
and
signes
in
the
land
of
Aegypt
,
and
in
the
red
sea
,
and
in
the
wildernes
fortie
yeeres
.
37
This
is
Moses
which
said
vnto
the
Children
of
Israel
,
The
Lorde
your
God
shall
raise
vp
vnto
you
a
Prophet
,
out
of
the
midst
of
your
brethren
,
like
vnto
me
:
heare
him
.
35
Stephen
passeth
ouer
manie
things
,
because
he
maketh
haste
vnto
this
summe
,
that
the
Iewes
may
vnderstande
,
that
the
fathers
were
not
deliuered
therefore
,
because
they
had
deserued
that
with
their
godlinesse
,
but
that
this
benefite
was
bestowed
vpon
them
being
altogither
vnworthy
:
and
secondly
that
there
is
some
more
perfect
thing
to
be
hoped
for
of
these
beginnings
.
When
Moses
beeing
ordained
of
God
to
be
their
reuenger
and
deliuerer
,
was
nowe
in
a
redinesse
,
they
stopt
the
way
before
him
:
therfore
God
doth
deliuer
them
now
,
as
it
were
against
their
will
.
That
which
is
added
touching
myracles
and
wonders
,
serueth
as
well
to
the
setting
forth
of
the
grace
of
God
,
as
to
make
knowne
the
calling
of
Moses
.
It
is
surely
a
straunge
thing
,
that
God
doth
vouchsafe
to
declare
his
power
by
diuers
wonders
,
for
such
an
vnthankful
peoples
sake
.
But
in
the
meane
season
he
bringeth
his
seruant
in
credite
.
Therefore
whereas
the
Iewes
set
lesse
by
him
afterwarde
,
whereas
they
assaie
sometimes
to
driue
him
away
by
railing
,
whereas
they
scould
somtimes
,
sometimes
murmur
,
sometimes
set
vpon
him
outragiously
,
they
bewray
thereby
both
their
wickednes
,
and
also
their
contempt
of
the
grace
of
God
.
Their
vnthankfulnesse
and
vngodlinesse
was
so
encreased
alwayes
,
that
God
must
needs
haue
striuen
with
woonderfull
patience
with
such
a
froward
and
stubburne
people
.
A
ruler
and
a
deliuerer
.
We
must
vnderstande
the
contrarieties
which
augment
the
fault
.
They
woulde
haue
obeyed
Moses
if
a
tyrant
had
appointed
him
to
be
a
iudge
,
but
they
contemne
him
proudly
and
refuse
him
disdainefully
being
appointed
of
God
,
and
that
to
bee
a
deliuerer
.
Therefore
in
despising
him
,
they
were
wicked
:
and
in
reiecting
grace
,
vnthankful
.
And
wheras
Moses
hath
such
an
honorable
title
giuen
him
,
God
doth
not
so
giue
and
resigne
vnto
man
that
honour
which
is
due
to
himselfe
,
that
he
looseth
any
whit
of
his
authoritie
thereby
.
For
doubtlesse
Moses
was
not
called
a
Redeemer
or
deliuerer
in
any
other
respect
,
saue
onely
because
he
was
the
Minister
of
God
.
And
by
this
meanes
the
glorie
of
the
whole
worke
remaineth
in
the
power
of
God
wholy
.
Therefore
let
vs
learne
,
that
so
often
as
men
haue
the
titles
which
belong
to
God
giuen
them
,
God
himselfe
is
not
dispoyled
of
his
honour
:
but
because
the
worke
is
done
by
their
handes
,
they
are
by
this
meanes
commended
.
To
this
ende
tendeth
that
which
Stephen
saieth
,
that
this
charge
was
committed
to
Moses
in
the
hand
of
the
Angel
.
For
by
this
meanes
Moses
is
made
subiect
to
Christ
,
that
vnder
his
conduct
and
direction
,
he
may
obey
God
.
For
Hand
is
taken
in
this
place
not
for
ministerie
,
but
for
principalitie
.
Wherefore
God
did
so
vse
the
seruice
of
Moses
,
that
the
power
of
Christ
did
surpasse
him
,
as
hee
is
euen
at
this
day
the
chiefe
gouernour
in
accomplishing
the
saluation
of
the
Church
,
yea
he
vseth
the
ministerie
of
men
in
such
sort
,
that
the
force
and
effect
dependeth
vpon
him
alone
.
37
A
Prophet
shall
God
raise
vp
.
Stephen
indeuoureth
vndoubtedly
to
proue
by
these
words
,
that
Christ
is
the
ende
of
the
Law
:
although
hee
doth
not
expresse
the
same
in
plaine
words
.
And
assuredly
(
as
we
haue
alreadie
saide
)
Luke
reciteth
not
word
for
worde
all
those
things
which
Stephen
vttered
:
but
it
is
sufficient
for
him
to
note
the
principal
points
of
matters
.
Furthermore
wee
haue
saide
before
in
the
thirde
Chapter
that
this
testimonie
is
so
applied
to
Christ
,
that
notwithstanding
it
agreeth
to
the
other
prophetes
also
.
For
after
that
Moses
had
forbidden
the
people
to
be
carried
to
and
fro
with
the
wicked
superstitions
of
the
Gentiles
,
hee
sheweth
what
ought
to
followe
.
There
is
no
cause
(
saith
hee
)
why
thou
shouldest
desire
Magicians
and
inchaunters
:
for
God
will
neuer
suffer
thee
to
want
Prophetes
to
teach
thee
faithfully
.
And
nowe
it
is
certaine
that
the
ministerie
of
the
Prophetes
was
temporall
,
as
was
also
the
ministerie
of
the
Lawe
:
vntill
Christ
shoulde
bring
the
full
perfection
of
wisedome
into
the
worlde
.
Therefore
Steephen
his
speech
tendeth
to
this
end
,
that
Moses
doeth
not
keepe
the
people
fast
bounde
to
himself
alone
,
when
as
he
setteth
before
them
and
commendeth
vnto
them
another
teacher
.
The
Prophetes
were
in
deede
interpreters
of
the
Law
,
and
all
their
doctrine
was
as
it
were
an
addition
or
appertenance
of
those
thinges
,
which
were
vttered
by
Moses
:
but
for
as
much
as
this
was
also
certaine
,
that
Christ
shoulde
bring
a
more
perfect
kinde
of
doctrine
,
because
hee
shoulde
make
an
ende
of
all
the
Prophecies
:
it
followeth
that
hee
is
made
the
chiefe
:
and
that
the
principall
mastershippe
(
that
I
may
so
call
it
)
is
his
,
least
the
faith
of
the
Gospel
shoulde
be
doubtfull
.
Nowe
we
knowe
to
what
ende
Stephen
intermingleth
Moses
his
testimonie
:
to
wit
,
that
he
may
proue
that
the
Iewes
did
no
lesse
contemne
him
(
of
whom
they
made
boast
with
open
mouth
to
be
their
onely
teacher
)
euen
nowe
when
hee
is
deade
,
than
they
did
in
times
past
whiles
hee
liued
wickedly
,
and
frowardly
reiect
him
.
For
whosoeuer
beleeueth
Moses
,
hee
will
not
refuse
to
bee
the
disciple
of
Christ
,
38
This
is
he
which
was
in
the
congregation
in
the
wildernes
,
with
the
Angell
which
[
”
](A17642-e24250-b)
”
or
did
speake
to
him
in
the
mount
.
had
spoken
vnto
him
in
mount
Sina
,
and
with
our
fathers
:
who
receiued
liuely
Oracles
that
he
might
giue
them
to
vs
:
39
Whom
our
fathers
woulde
not
obey
,
but
they
refused
him
,
and
they
turned
backe
in
their
hearts
into
Aegypt
.
40
Saying
vnto
Aaron
,
Make
vs
gods
to
goe
before
vs
:
for
wee
knowe
not
what
is
hapned
to
this
Moses
which
brought
vs
out
of
the
land
of
Aegypt
.
41
And
they
made
a
Calfe
in
those
dayes
,
and
they
offered
sacrifice
to
the
Idoll
,
and
they
reioyced
ouer
the
works
of
their
owne
hands
.
38
Stephen
proceedeth
to
set
foorth
the
frowardnesse
of
the
people
,
who
though
they
were
prouoked
with
so
manie
benefites
of
God
,
yet
did
they
neuer
cease
maliciously
to
reiect
him
.
If
they
had
beene
disobedient
and
vnthankfull
to
God
before
,
yet
this
so
wonderfull
a
deliuerance
ought
to
haue
brought
them
into
a
better
minde
:
but
he
declareth
that
they
were
alwayes
like
themselues
.
It
was
meete
that
so
many
myracles
shoulde
not
onely
haue
stuck
fast
in
their
mindes
,
but
also
haue
continued
still
before
their
eyes
.
But
hauing
forgotten
all
,
they
flie
backe
sodainlie
vnto
the
superstitions
of
Aegypt
.
The
memoriall
of
their
cruell
seruitude
was
yet
fresh
,
which
they
had
escaped
by
passing
ouer
the
redde
sea
:
and
yet
they
preferre
those
tyrantes
by
whom
they
were
more
than
cruelly
handled
,
before
their
deliuerer
.
This
was
therefore
a
heape
of
vngodlinesse
most
desperate
,
that
their
stubbornesse
coulde
not
bee
broken
or
ouercome
with
so
manie
benefites
of
God
,
but
that
they
did
awayes
returne
vnto
their
nature
.
This
doeth
greatly
augment
the
greatnesse
of
the
offence
,
where
Steephen
saieth
that
Moses
was
then
with
them
in
the
wildernesse
.
For
besides
that
there
appeareth
heere
rare
goodnesse
and
long
sufferance
of
the
Lord
,
in
bearing
with
them
,
they
make
themselues
to
be
without
all
excuse
,
whiles
that
being
beset
on
euery
side
with
so
manie
straites
,
being
brought
into
so
great
distresse
,
hauing
Moses
to
bee
their
guide
in
their
iourney
,
and
the
faithfull
keeper
of
their
life
,
they
fall
away
neuerthelesse
treacherously
from
God
.
Finally
it
appeareth
that
they
were
like
vntamed
beastes
,
whom
God
coulde
not
keepe
in
obedience
with
so
manie
bandes
.
Therefore
in
as
much
as
Moses
lefte
not
off
to
gouerne
them
euen
through
the
wildernesse
vnder
the
conduct
and
aide
of
the
Angel
,
it
is
an
easie
matter
to
gather
by
this
circumstance
of
time
,
how
incurable
and
obstinate
their
frowardnesse
was
.
As
it
was
a
point
of
monstrous
rebellion
,
not
to
be
humbled
with
miseries
,
and
euen
with
the
verie
sight
of
death
.
Where
as
hee
saieth
that
Moses
was
with
the
Angel
and
the
fathers
,
there
is
a
contrarie
respect
.
Hee
was
present
with
the
fathers
,
that
hee
might
bee
their
guide
,
according
to
the
commaundement
of
the
Lorde
:
he
was
with
the
Angell
as
a
minister
.
Where
vppon
it
followeth
that
hee
was
no
priuate
person
to
whom
this
iniurie
was
done
,
but
it
was
done
to
the
gouernance
of
God
:
when
the
people
coulde
bee
kept
backe
with
the
reuerence
of
neither
,
from
running
headlong
into
wicked
rebellion
.
We
haue
already
spoken
of
the
Angel
.
But
the
participle
lalonutos
,
or
,
which
spake
,
hath
a
double
meaning
.
For
it
may
be
vnderstoode
either
of
the
first
vision
,
wherby
Moses
was
called
to
redeem
the
people
,
or
of
that
speech
which
god
had
with
Moses
,
after
they
were
come
ouer
the
red
sea
.
And
because
Christ
declared
both
waies
that
he
was
the
author
of
their
deliuerance
,
it
is
no
great
matter
whether
we
choose
:
yea
there
is
no
let
,
but
that
it
may
be
extended
vnto
both
.
For
he
which
beganne
to
speake
to
Moses
from
the
beginning
,
that
he
might
send
him
into
Aegypt
,
did
continue
the
tenour
of
his
speech
afterward
,
vntill
the
worke
was
finished
.
Which
receiued
liuely
Oracles
.
Erasmus
translated
it
Liuely
speech
:
but
those
which
are
expert
in
the
Greek
tongue
,
they
shall
know
that
I
haue
more
truly
translated
the
words
of
Stephen
For
there
is
greater
maiestie
in
Oracles
then
in
Speech
.
I
speake
onely
of
the
word
:
for
I
knowe
that
whatsoeuer
proceedeth
out
of
the
mouth
of
God
,
the
same
is
an
Oracle
.
Moreouer
hee
purchaseth
authoritie
for
the
doctrine
of
Moses
in
these
wordes
,
because
hee
vttered
nothing
but
that
which
proceeded
from
God
.
Whereupon
it
followeth
that
they
did
not
so
much
rebell
against
Moses
as
against
God
.
Whereby
their
stubbernes
is
more
discouered
.
And
this
is
a
general
way
to
establish
doctine
:
when
men
teach
nothing
but
that
which
is
commaunded
them
by
God
.
For
what
man
dare
make
Moses
inferiour
to
him
:
who
(
as
the
Spirit
affirmeth
)
ought
onely
to
be
beleeued
for
this
cause
,
because
he
faithfully
vnfolded
and
deliuered
the
doctrine
which
he
had
receiued
of
God
?
But
some
man
may
ask
this
question
why
he
calleth
the
lawe
a
liuing
speech
?
For
this
title
seemeth
to
disagree
much
with
the
words
of
Paul
:
That
he
might
giue
them
to
vs
.
This
serueth
to
refute
the
false
accusation
,
wherewith
he
was
falsely
burthened
.
For
seeing
he
submitteth
his
necke
to
the
yoke
of
the
Lawe
,
and
professeth
that
hee
is
one
of
Moses
his
scholers
,
hee
is
farre
from
discrediting
him
amongst
others
.
Yea
,
rather
hee
turneth
backe
the
fault
which
was
laide
to
his
charge
,
vppon
those
which
were
the
authours
of
the
slaunder
.
That
was
as
it
were
a
common
reproch
for
all
the
people
,
because
the
fathers
woulde
not
obey
the
Lawe
.
And
therewithall
hee
telleth
them
,
that
Moses
was
appointed
to
be
a
Prophet
,
not
onely
for
his
time
:
but
that
his
authoritie
might
be
in
force
with
the
posteritie
,
euen
when
he
was
deade
.
For
it
is
not
meete
that
the
doctrine
of
God
shoulde
bee
extinguished
togither
with
the
ministers
,
or
that
it
should
bee
taken
away
.
For
what
is
more
vnlikely
than
that
that
should
dye
,
whereby
wee
haue
immortalitie
.
So
must
wee
thinke
at
this
day
:
as
the
Prophetes
and
Apostle
spake
vnto
the
men
of
their
time
,
right
so
did
they
write
vnto
vs
,
and
that
the
force
of
their
doctrine
is
continuall
,
because
it
hath
rather
God
to
bee
the
authour
thereof
,
than
men
.
In
the
meane
season
he
teacheth
,
that
if
any
reiect
the
word
appointed
for
them
,
they
reiect
the
counsell
of
God
.
39
They
refused
and
were
turned
away
.
Hee
saith
that
the
fathers
reiected
Moses
:
and
hee
sheweth
the
cause
also
,
because
they
gaue
themselues
rather
vnto
the
superstitions
of
Aegypt
:
which
was
horrible
and
more
than
blind
furie
,
to
desire
the
customes
and
ordinances
of
Aegypt
,
where
they
had
suffered
such
grieuous
thinges
of
late
.
Hee
saieth
that
they
were
turned
away
into
Aegypt
in
their
heartes
,
not
that
they
desired
to
returne
thither
bodily
,
but
because
they
returned
in
mind
vnto
those
corruptions
,
which
they
ought
not
so
much
as
to
haue
remembred
,
without
great
detestation
and
hatred
.
It
is
true
in
deede
,
that
the
Iewes
did
once
speake
of
returning
:
but
Stephen
toucheth
not
that
historie
now
.
Furthermore
he
doth
rather
expresse
their
stubbernesse
,
when
he
saieth
that
they
were
turned
away
.
For
after
that
they
had
taken
the
right
way
,
hauing
God
for
their
guid
and
gouernour
,
they
start
aside
sodainly
:
as
if
a
stubberne
vnbroken
horse
not
obeying
his
rider
,
shoulde
frowardly
run
backward
.
40
Make
vs
.
Though
the
Iewes
bee
turned
backe
diuerse
wayes
,
yet
Stephen
maketh
choise
of
one
notable
example
aboue
all
the
rest
,
of
their
filthy
and
detestable
trecherie
:
to
wit
,
when
they
made
themselues
a
Calfe
,
that
they
might
worship
it
in
steede
of
God
.
For
there
can
no
more
filthy
thing
be
inuented
,
than
this
their
vnthankfulnes
.
They
confesse
that
they
were
deliuered
out
of
Aegypt
:
neither
do
they
denie
that
this
was
done
by
the
grace
of
God
and
the
ministery
of
Moses
:
yet
notwithstanding
they
reiect
the
author
of
so
great
goodnesse
togither
with
the
minister
.
And
vnder
what
colour
?
They
pretend
that
they
cannot
tell
what
is
become
of
Moses
.
But
they
know
full
well
that
he
is
in
the
mount
.
They
saw
him
with
their
eies
when
he
went
vp
thither
,
vntil
such
time
as
the
Lorde
tooke
him
vnto
himselfe
,
by
compassing
him
about
with
a
cloude
.
Againe
,
they
know
that
Moses
is
absent
for
their
healths
sake
,
who
had
promised
that
he
would
returne
,
and
bring
vnto
them
the
Lawe
which
God
shoulde
giue
.
He
badde
them
onely
be
quiet
a
while
They
raise
madde
vprores
sodainely
within
a
small
time
,
and
without
any
cause
:
yet
to
the
ende
they
may
couer
their
madnesse
with
the
colour
of
some
reason
,
they
will
haue
Gods
present
with
them
,
as
if
God
had
shewed
vnto
them
no
token
of
his
presence
hitherto
:
but
his
glory
did
appeare
daily
in
the
cloud
and
piller
of
fire
.
Therefore
we
see
what
haste
they
make
to
commit
idolatrie
through
wicked
contempt
of
god
,
that
I
may
in
the
meane
season
omitte
to
declare
howe
filthie
and
wicked
their
vnthankfulnes
was
,
in
that
they
had
so
soone
forgotten
those
myracles
,
which
they
ought
to
haue
remembred
euen
vntill
the
ende
of
the
worlde
.
Therefore
by
this
one
backsliding
it
appeareth
sufficientlie
what
a
stubberne
and
rebellious
people
they
were
.
Moreouer
it
was
more
expedient
for
the
cause
which
Stephen
had
in
hand
,
to
recite
this
hystorie
of
their
rebellion
than
the
other
.
For
the
people
doeth
quite
ouerthrowe
the
worshippe
of
God
,
they
refuse
the
doctrine
of
the
Law
,
they
bring
in
a
straunge
and
prophane
religion
.
And
this
is
a
notable
place
,
because
it
pointeth
out
the
fountain
from
which
all
maner
of
superstitions
did
flowe
synce
the
beginning
,
and
especially
,
what
was
the
first
beginning
of
making
Idols
:
to
wit
,
because
man
which
is
carnall
,
will
notwithstanding
haue
God
present
with
him
,
according
to
the
capacitie
of
his
flesh
.
This
is
the
cause
why
men
were
so
bolde
in
all
ages
,
to
make
Idols
.
And
God
doeth
in
deede
apply
himselfe
to
our
rudenesse
thus
farre
,
that
he
sheweth
himselfe
visiblie
after
a
sort
vnder
figures
.
For
there
were
manie
signes
vnder
the
Law
to
testifie
his
presence
.
And
he
commeth
downe
vnto
vs
euen
at
this
day
by
Baptisme
,
and
the
Supper
,
and
also
by
the
externall
preaching
of
the
worde
.
But
men
offende
two
manner
of
wayes
in
this
:
for
first
being
not
content
with
the
meanes
which
God
hath
appointed
,
they
boldly
get
to
themselues
new
meanes
.
This
is
no
small
fault
,
because
their
fingers
itch
alwayes
to
haue
new
inuentions
without
keeping
any
meane
,
and
so
they
are
not
afraid
to
passe
the
bounds
which
God
hath
appointed
them
.
But
there
can
be
no
true
image
of
God
,
saue
that
which
he
appointed
.
Therefore
what
images
so
euer
are
feigned
and
inuented
by
man
besides
his
word
,
they
are
false
&
corrupt
.
There
is
also
another
vice
no
lesse
intollerable
,
that
as
mans
minde
conceiueth
nothing
of
God
but
that
which
is
grosse
and
earthly
,
so
it
translateth
all
tokens
of
Gods
presence
vnto
the
same
grossenesse
.
Neither
doth
man
delight
in
those
idols
onely
,
which
hee
himselfe
hath
made
,
but
also
doth
corrupt
whatsoeuer
God
hath
ordeined
,
by
wresting
it
vnto
a
contrary
end
.
God
commeth
downe
vnto
vs
in
deede
as
I
haue
alredy
said
:
but
to
this
ende
,
that
he
may
lift
vs
vp
into
heauen
with
him
.
But
we
,
because
wee
are
wholy
set
vpon
the
earth
,
will
in
like
sort
haue
him
in
the
earth
.
By
this
meanes
is
his
heauenly
glorie
deformed
,
and
that
fulfilled
altogither
which
the
Israelites
say
here
,
Make
vs
gods
.
For
whosoeuer
he
be
that
doth
not
worship
God
spiritually
,
he
maketh
vnto
himselfe
a
new
God
.
and
yet
if
yee
throughly
weigh
al
things
,
the
Israelites
will
not
haue
a
God
made
of
set
purpose
by
them
,
but
they
thinke
rather
that
they
haue
the
true
and
eternall
God
vnder
the
shape
of
the
golden
Calfe
.
For
they
are
ready
to
offer
the
appointed
sacrifice
,
&
they
approue
that
with
their
consent
,
which
Aaron
saieth
,
that
those
are
the
gods
by
whom
they
were
brought
out
of
Aegypt
.
But
God
passeth
not
for
those
friuolous
imaginations
:
but
he
complaineth
that
men
put
strange
gods
in
his
place
,
so
soone
as
they
departe
euen
a
verie
little
from
his
word
.
41
And
they
made
a
Calfe
.
We
may
easily
gather
by
that
which
goeth
before
,
why
they
were
more
delighted
in
that
figure
than
in
any
other
.
For
although
Aegypt
did
swarme
with
innumerable
idols
,
yet
it
is
well
knowne
,
that
they
made
the
greatest
account
of
an
Oxe
.
And
whence
is
it
that
they
are
so
desirous
to
haue
an
Idoll
,
saue
onely
because
they
were
turned
backe
into
Aegypt
,
as
Stephen
hath
alreadie
said
?
We
must
note
the
speech
,
when
hee
saieth
that
they
offered
sacrifice
to
the
Idoll
.
Aaron
commaundeth
the
people
to
assemble
themselues
togither
to
worship
God
:
they
come
altogither
.
Therefore
they
testifie
that
they
meane
nothing
lesse
than
to
defraud
God
of
his
worshippe
,
howsoeuer
they
translate
the
same
vnto
the
Calfe
.
Yea
rather
they
are
determined
,
to
worshippe
God
in
the
image
of
the
Calfe
.
But
because
they
forsooke
the
true
God
,
by
making
an
Idoll
,
whatsoeuer
followeth
afterward
,
it
is
iudged
to
be
giuen
to
the
Idol
:
because
God
refuseth
al
wicked
worshipping
.
For
it
is
not
meete
to
account
that
as
bestowed
vpon
him
,
which
he
hath
not
commaunded
,
and
because
hee
forbid
them
expresly
to
erect
any
visible
image
vnto
him
,
that
is
meere
sacriledge
what
soeuer
is
done
afterward
in
honour
thereof
.
They
reioyced
ouer
the
workes
.
This
speech
is
taken
out
of
Iesaias
,
yea
out
of
the
Prophets
,
who
in
like
sort
vpbraide
vnto
the
Iewes
that
they
were
delighted
in
their
owne
inuentions
.
And
surely
it
is
wonderfull
madnesse
,
when
men
arrogate
vnto
themselues
any
thing
in
Gods
matters
.
I
take
this
reioycing
to
bee
that
solemne
daunsing
whereof
Moses
speaketh
in
the
two
and
thirtith
Chapter
of
Exodus
.
Yet
Stephen
toucheth
a
common
vice
,
wherewith
Idolaters
are
infected
.
For
although
it
be
altogither
vnlawful
for
men
to
attempt
any
thing
in
religion
which
God
hath
not
appointed
:
yet
doe
they
inuent
euery
thing
vnaduisedly
,
and
setting
light
by
the
word
of
God
,
they
make
choise
of
the
workes
of
their
owne
handes
.
But
Stephen
sheweth
that
whiles
they
take
such
pleasure
in
this
libertie
,
they
displease
God
so
much
the
more
.
But
if
we
will
haue
God
to
allow
our
worship
,
we
must
abstaine
from
the
works
of
our
hands
,
that
is
from
our
owne
inuentions
For
all
that
which
men
inuent
of
themselues
,
is
nothing
else
but
sacrilegious
profanation
.
The
Idol
is
properly
so
called
reprochfully
,
as
it
were
a
thing
nothing
worth
,
because
no
reason
doth
suffer
man
to
make
God
.
42
And
God
turned
himselfe
,
and
gaue
them
vp
to
worship
the
hoast
of
heauen
:
as
it
is
written
in
the
booke
of
the
Prophets
,
Haue
yee
offered
vnto
mee
slaine
beasts
,
and
sacrifices
by
the
space
of
fortie
yeeres
in
the
wildernesse
O
yee
house
of
Israel
?
43
And
yee
tooke
to
you
the
Tabernacle
of
Moloch
,
and
the
starre
of
your
God
Rempham
,
and
figures
which
yee
made
to
worship
them
.
Therefore
I
will
carry
you
away
beyond
Babilon
.
Steuen
wil
here
declare
,
that
the
Iewes
did
neuer
make
an
end
of
sinning
,
but
that
they
wandred
farther
in
their
froward
errors
:
so
that
that
first
fal
of
theirs
,
was
vnto
them
as
it
were
an
entrance
into
a
Labyrinth
.
And
this
doth
he
assigne
vnto
the
iust
vengeance
of
God
,
that
after
that
time
their
madnesse
grew
so
,
that
they
gat
for
one
Idoll
infinite
.
This
example
teacheth
vs
to
be
careful
to
follow
the
rule
which
God
hath
set
downe
:
because
so
soone
as
wee
are
turned
euen
but
a
little
a
side
from
the
same
,
we
must
needs
be
carried
too
and
fro
with
diuerse
dotings
,
we
must
needs
be
intangled
in
many
superstitions
,
and
be
vtterly
drowned
in
the
huge
sinke
of
errors
.
Which
punishment
God
in
iustice
laith
vpon
men
,
which
refuse
to
obey
his
worde
.
Therefore
Stephen
saith
that
God
was
turned
away
;
which
word
importeth
as
much
as
if
he
shoulde
say
,
that
he
turned
his
backe
.
For
hee
had
fastened
his
eyes
after
a
sorte
vppon
the
people
,
when
hee
shewed
his
singular
care
which
he
tooke
in
gouerning
them
,
being
offended
with
their
falling
away
,
nowe
hee
turneth
his
face
another
way
.
We
may
also
hereby
gather
that
we
can
no
otherwise
followe
the
right
way
,
saue
onely
when
the
Lord
watcheth
ouer
vs
to
gouerne
vs
:
out
so
soone
as
his
face
is
turned
away
,
we
runne
by
and
by
into
errours
.
The
Israelites
were
forsaken
of
God
euen
then
,
when
they
made
the
Calfe
:
but
Stephen
meant
to
expresse
the
greatnesse
of
the
punishment
,
as
if
he
should
haue
saide
,
that
they
were
altogither
cast
off
into
a
reprobate
sense
then
,
as
Paule
also
teacheth
,
that
those
which
gaue
not
glorie
to
God
when
he
had
shewed
himselfe
vnto
them
,
were
by
the
iust
iudgement
of
God
giuen
vp
vnto
blindnesse
,
and
blockishnesse
,
Haue
yee
offered
vnto
mee
slaine
beastes
and
sacrifices
.
This
place
is
taken
out
of
the
first
Chapter
of
Amos.
The
speech
which
Stephen
vseth
sheweth
that
all
the
prophecies
were
gathered
into
one
bodie
.
And
Amos
addeth
(
after
that
he
had
inueighed
against
the
Idolatrie
and
sundrie
sinnes
of
the
people
)
that
this
is
no
new
euill
,
that
the
Iewes
are
rebellious
against
God
,
because
their
fathers
had
fallen
away
from
true
godlinesse
euen
in
the
wildernes
.
Furthermore
he
denieth
that
they
offered
slaine
beastes
to
him
,
not
because
there
were
there
no
sacrifices
at
al
,
but
because
god
refused
their
corrupt
worship
:
like
as
he
reproueth
&
chideth
the
people
in
Isaias
,
because
they
honored
him
with
no
sacrifice
,
Thou
(
saith
he
)
O
Iacob
,
hast
not
called
vppon
mee
,
43
You
tooke
to
you
the
tabernacle
of
Moloch
.
Some
take
the
copulatiue
for
the
aduersatiue
,
as
if
he
should
say
,
Yea
rather
yee
worshipped
the
Idoll
.
It
may
be
resolued
also
into
the
coniunction
causall
,
thus
,
You
did
not
offer
sacrifices
to
me
,
because
yee
erected
a
tabernacle
to
Moloch
.
But
I
expound
it
somewhat
otherwise
,
to
wit
,
that
God
doth
first
accuse
the
fathers
for
the
more
vehemencie
:
and
then
afterwarde
he
addeth
,
that
their
posteritie
did
encrease
the
superstitions
,
because
they
gat
to
themselues
new
and
diuerse
Idols
:
as
if
the
Prophet
had
spoken
thus
in
the
person
of
God
,
If
I
shall
rippe
vp
from
the
beginning
(
O
house
of
Iacob
)
howe
your
kinred
hath
behaued
it selfe
towarde
me
,
your
fathers
beganne
to
ouerthrowe
and
corrupt
,
euen
in
the
wildernesse
,
that
worshippe
which
I
had
commanded
:
but
you
haue
farre
passed
their
vngodlinesse
,
for
you
haue
brought
in
an
infinite
companie
of
Gods
.
And
this
order
is
fitter
for
Stephen
his
purpose
.
For
he
intendeth
to
prooue
(
as
we
haue
alreadie
said
)
that
after
the
Israelites
fel
away
vnto
strange
and
bastardly
rites
:
they
neuer
made
an
ende
of
sinning
:
but
being
striken
with
blindnesse
,
they
polluted
themselues
euer
nowe
and
then
with
newe
Idolatries
,
vntill
they
were
come
euen
vnto
the
last
end
of
impietie
.
Therefore
Steephen
confirmeth
this
sentence
fitly
with
the
testimonie
of
the
Prophet
,
that
the
Iewes
descending
of
wicked
and
rebellious
fathers
,
had
neuer
ceased
to
wax
worse
and
worse
.
And
although
the
Prophetes
wordes
be
somewhat
vnlike
to
these
,
yet
is
the
sense
all
one
.
It
is
to
be
thought
that
Stephen
who
had
to
deale
with
the
Iewes
,
did
repete
worde
for
worde
in
their
tongue
,
that
which
is
in
the
Prophet
:
Luke
which
wrote
in
Greeke
,
did
followe
the
Greeke
interpreter
.
The
Prophet
saieth
Yee
honoured
Succuth
your
king
,
and
Ciium
your
image
,
the
starre
of
your
gods
.
The
Greeke
interpreter
made
a
nowne
common
of
anowne
proper
,
because
of
the
aliance
of
the
word
Succoth
,
which
signifieth
a
Tabernacle
.
Furthermore
I
cannot
tell
whence
he
fetcheth
that
his
Rempham
;
vnlesse
it
were
because
that
word
was
more
vsed
in
that
time
.
And
figures
which
yee
made
.
The
worde
Image
which
is
in
the
Prophet
,
doeth
of
it selfe
signifie
no
euill
thing
.
Moreouer
the
worde
typos
is
taken
amongst
the
Grecians
in
good
part
.
For
the
Ceremonies
which
God
appointed
,
are
called
typoi
.
Notwithstanding
the
Prophet
condemneth
expreslie
the
figures
which
the
Iewes
had
made
.
Why
so
?
Because
God
will
not
be
worshiped
vnder
a
visible
and
externall
forme
.
If
any
man
obiect
that
hee
speaketh
in
this
place
,
of
starres
:
that
is
true
I
confesse
:
but
I
stande
onely
vpon
this
,
that
although
the
Prophet
doth
giue
their
Idols
some
honest
name
,
yet
doeth
hee
sharpely
condemne
their
corrupt
worshippe
.
Whereby
the
foolish
and
childish
cauilling
of
the
Papistes
is
refuted
.
Because
they
denie
that
those
images
which
they
worshippe
,
are
Idols
,
they
say
that
that
madde
worshippe
of
theirs
is
eiconodouleia
or
seruing
of
Images
,
and
not
eidolodouleia
or
worshiping
of
Idols
.
Seeing
they
mocke
God
sophistically
,
there
is
no
man
that
is
indewed
euen
but
with
common
vnderstanding
,
which
doeth
not
see
that
they
are
more
than
ridiculous
euen
in
such
toyes
.
For
although
I
mooue
no
question
about
the
woorde
,
it
is
certaine
that
the
worde
typos
is
more
honourable
than
eiconos
.
But
those
same
typoi
or
figures
are
simplie
condemned
in
this
place
,
which
men
make
to
themselues
not
onely
pros
ten
latreian
,
or
that
they
may
worshippe
them
,
but
pros
ten
proscunesin
,
that
is
,
that
they
may
giue
them
euen
any
reuerence
at
all
.
Therefore
that
filthie
distinction
falleth
flat
to
the
ground
,
wherein
the
Papists
thinke
they
haue
a
craftie
starting
hole
.
Beyond
Babylon
.
The
Prophet
nameth
Damascus
:
neither
doeth
the
Greeke
interpretation
dissent
from
the
same
.
Wherefore
it
may
be
that
the
word
Babylon
crope
in
here
through
errour
.
Though
in
the
summe
of
the
thing
there
be
no
great
difference
.
The
Israelites
were
to
be
carried
away
to
Babylon
:
but
because
they
thought
that
they
had
a
sure
and
strong
fortresse
in
the
kingdome
of
Syria
,
whose
head
Damascus
was
:
therefore
the
Prophet
saith
,
that
Damascus
shall
not
helpe
them
,
but
that
God
shall
driue
them
farther
,
as
if
hee
shoulde
say
,
So
long
as
you
haue
Damascus
set
against
your
enimies
,
you
thinke
that
you
are
well
sensed
:
but
God
shall
carry
you
away
beyond
it
:
euen
into
Assyria
and
Chaldea
.
44
Our
fathers
had
the
testimonie
of
witnesse
in
the
wildernesse
,
like
as
he
had
appointed
speaking
to
Moses
,
that
he
should
make
it
according
to
the
forme
which
he
had
seene
.
45
Which
tabernacle
our
fathers
which
succeeded
,
brought
with
Iesus
into
the
possession
of
the
Gentiles
,
which
God
draue
out
before
the
face
of
our
fathers
,
vntil
the
dayes
of
Dauid
.
46
Who
found
fauour
before
God
:
and
desired
that
he
might
finde
a
tabernacle
for
the
God
of
Iacob
.
47
But
Solomon
built
him
an
house
.
48
But
the
most
highest
dwelleth
not
in
temples
made
with
hands
:
as
the
Prophet
saith
,
49
Heauen
is
my
seate
,
and
the
earth
is
my
footestoole
.
What
house
will
yee
builde
for
me
?
saith
the
Lorde
:
or
what
place
is
it
that
I
shoulde
rest
in
?
50
Hath
not
my
hand
made
all
these
things
.
44
The
Tabernacle
of
witnesse
.
Stephen
sheweth
heere
that
the
blame
cannot
be
laide
vpon
God
,
because
the
Iewes
polluted
themselues
with
diuers
superstitions
,
as
if
God
had
suffered
them
to
wander
freely
.
For
he
saith
that
God
had
commaunded
howe
he
would
bee
worshipped
by
them
.
Whereupon
it
followeth
that
they
were
intangled
in
so
manie
errours
,
because
they
would
not
follow
that
forme
which
God
had
appointed
.
Although
he
girdeth
them
for
two
causes
:
Because
being
not
content
with
that
rule
alone
which
God
had
prescribed
,
they
inuented
to
themselues
strang
worships
:
secondly
because
they
had
no
respect
vnto
the
right
end
of
the
temple
,
and
of
the
ceremonies
which
God
had
appointed
.
For
wheras
they
ought
to
haue
ben
vnto
them
exercises
of
the
spirituall
worshippe
,
they
apprehended
nothing
but
that
which
was
carnall
,
according
to
their
carnall
nature
,
that
is
,
they
tooke
the
shadowe
for
the
bodie
.
Therefore
wee
see
that
the
Iewes
were
first
reprehended
for
their
boldnesse
,
for
because
that
being
not
content
with
the
plaine
worde
of
God
,
they
were
carried
away
after
their
owne
inuentions
.
Secondlie
they
are
reprooued
for
the
preposterous
abuse
of
the
true
and
syncere
worship
:
because
they
followed
the
flesh
in
steede
of
the
Spirite
.
They
had
,
saith
he
,
the
Tabernacle
of
witnesse
.
Therefore
it
was
their
owne
wantonnes
and
rashnesse
onely
,
which
caused
them
to
sinne
.
For
seeing
they
were
wel
taught
,
what
was
the
right
way
and
order
of
worshiping
God
,
all
cloake
and
colour
of
ignorance
was
taken
away
.
Which
thing
is
worth
the
noting
.
For
seeing
God
doeth
after
a
sort
bridle
vs
,
when
he
maketh
his
will
knowne
vnto
vs
,
if
after
we
haue
receiued
his
commaundement
,
wee
turne
aside
either
vnto
the
right
hand
or
to
the
left
,
we
be
twise
giltie
:
because
the
seruaunt
which
knoweth
his
masters
will
,
and
doeth
it
not
,
shall
suffer
more
stripes
.
This
is
the
first
marke
whereby
the
holy
Spirit
doeth
distinguish
all
bastardlie
and
corrupt
worshipings
from
the
true
and
syncere
worshippe
.
Yea
(
to
speake
more
briefly
)
the
first
difference
betweene
true
worship
and
Idolatrie
is
this
,
when
the
godly
take
in
hand
nothing
but
that
which
is
agreeable
to
the
word
of
God
:
but
the
other
thinke
all
that
lawfull
which
pleaseth
themselues
:
and
so
they
count
their
owne
wil
a
Law
,
whereas
God
alloweth
nothing
but
that
which
hee
himselfe
hath
appointed
.
To
this
ende
serueth
the
word
witnesse
.
The
Hebrewe
worde
Moed
,
signifieth
in
deede
an
appointed
place
,
and
time
,
or
an
assemblie
of
men
:
but
the
reason
expressed
in
Moses
,
sheweth
that
there
is
another
cause
why
it
is
so
named
.
For
in
Moses
this
is
oftentimes
repeated
,
I
will
meete
with
you
there
.
Therefore
the
Tabernacle
was
consecrated
by
the
couenant
and
worde
of
the
Lorde
,
and
his
voice
was
hearde
there
continually
,
that
it
might
bee
distinguished
from
all
prophane
places
.
According
to
the
forme
which
hee
had
seene
.
This
is
referred
vnto
the
seconde
point
which
I
haue
touched
.
For
it
may
bee
that
hee
which
shall
vse
the
Ceremonies
onely
which
God
appointed
,
shall
notwithstanding
worship
God
amisse
for
God
careth
not
for
externall
rites
,
saue
onely
in
as
much
as
they
are
tokens
of
the
heauenly
trueth
.
Therefore
God
would
haue
the
Tabernacle
to
bee
made
like
vnto
the
heauenly
figure
,
that
the
Iewes
might
knowe
that
they
were
not
to
stay
still
in
the
externall
figures
.
Furthermore
let
him
which
is
disposed
,
read
my
commentaries
vppon
the
Epistle
to
the
Hebrewes
,
45
Which
they
brought
in
.
This
serueth
to
encrease
the
frowardnesse
of
the
nation
,
that
where
as
the
Tabernacle
did
continue
with
them
,
and
they
carryed
the
same
whither
so
euer
they
went
,
yet
could
they
not
be
kept
within
the
boundes
of
Gods
couenant
,
but
they
would
haue
straunge
and
prophane
rites
,
to
wit
,
declaring
that
God
dwelt
amidst
them
,
from
whom
they
were
so
farre
distant
,
and
whom
they
did
driue
out
of
that
inheritance
which
he
had
giuen
them
.
To
this
purpose
serueth
that
also
,
that
God
did
bewtifie
the
Tabernacle
with
diuerse
myracles
:
for
the
worthinesse
thereof
was
established
by
those
victories
which
the
Iewes
had
gotten
,
as
it
appeareth
by
diuerse
places
of
the
holie
historie
.
Therefore
it
must
needs
be
that
they
were
very
disobedient
,
which
did
not
cease
oftentimes
to
start
aside
from
that
worship
whi●h
was
so
many
wayes
approued
.
Vntill
the
dayes
of
Dauid
.
Although
the
Arke
of
the
Lorde
continued
long
in
Silo
,
yet
it
had
no
certaine
place
vntill
the
reigne
of
Dauid
.
For
it
was
vnlawfull
for
men
to
erect
a
place
for
the
same
,
Neither
durst
Dauid
him selfe
after
hee
had
taken
it
from
the
enemies
,
bring
it
into
the
threshing
floore
of
Areuna
,
vntil
the
Lord
had
declared
by
an
Angell
from
heauen
,
that
that
was
the
place
which
hee
had
chosen
.
And
Steeuen
counteth
this
a
singular
benefite
of
God
not
without
great
cause
,
that
the
place
was
shewed
to
Dauid
,
wherein
the
Israelites
should
hereafter
worship
God
.
As
in
the
Psalme
,
47
Salomon
built
.
Steeuen
seemeth
to
gird
Salomon
glauncinglye
in
this
place
,
as
if
he
did
not
regard
the
nature
of
God
in
building
the
temple
,
yet
did
he
attempt
that
work
not
without
the
commaundement
of
God
.
There
was
also
a
promise
added
,
wherein
God
did
testifie
that
he
would
be
present
with
his
people
there
.
I
answere
that
when
Steeuen
denieth
that
God
dwelleth
in
temples
made
with
hands
,
that
is
not
referred
vnto
Salomon
,
who
knew
full
well
that
God
was
to
bee
sought
in
heauen
,
and
that
mens
mindes
must
be
lifted
vp
thither
by
faith
.
Which
thing
he
vttered
also
in
that
solemne
prayer
which
he
made
.
The
heauens
of
heauens
doe
not
containe
thee
:
and
how
much
lesse
this
house
?
but
he
reproueth
the
blockishnesse
of
the
people
,
which
abused
the
temple
:
as
if
it
had
had
God
tied
to
it
.
49
For
whereas
hee
saieth
,
that
heauen
is
his
seate
,
and
the
earth
his
footestoole
:
it
must
not
be
so
vnderstood
,
as
if
he
had
a
body
,
or
could
be
diuided
into
parts
after
the
maner
of
men
:
but
bicause
he
is
infinit
,
therfore
he
saith
,
that
he
cannot
be
comprehended
within
any
spaces
of
place
.
Therefore
those
men
are
deceiued
,
who
esteeme
God
or
his
worship
according
to
their
own
nature
.
And
because
the
Prophet
had
to
deal
with
hypocrites
,
he
doth
not
only
dispute
about
the
essence
of
God
:
but
also
teacheth
generally
,
that
he
is
far
vnlike
to
men
,
&
that
he
is
not
moued
with
the
vaine
pompe
of
this
worlde
,
as
they
are
.
Here
ariseth
that
question
also
,
why
the
Prophet
saith
that
the
Lorde
hath
no
place
of
rest
in
the
worlde
,
50
Hath
not
mine
hande
.
The
Prophete
telleth
the
people
in
these
words
,
that
god
hath
no
need
either
of
gold
,
either
of
precious
furniture
of
the
temple
,
either
of
the
sacrifices
:
whereupon
it
followeth
that
his
true
worship
is
not
conteined
in
ceremonies
.
For
he
desireth
none
of
all
these
things
which
we
offer
vnto
him
,
for
his
own
sake
,
but
only
that
he
may
exercise
vs
in
the
studie
of
godlines
,
which
argument
is
handeled
more
at
large
Psal.
50.
For
although
this
be
a
shamefull
foolishnes
,
to
go
about
to
feed
god
with
sacrifices
:
yet
vnlesse
hypocrits
were
drowned
in
the
same
,
they
would
make
no
such
account
of
toyes
:
because
all
that
is
vnsauery
before
God
,
which
dissenteth
from
the
spiritual
worship
.
Therfore
let
vs
know
that
God
seeketh
vs
&
not
ours
,
which
we
haue
only
at
pleasure
.
And
hereby
it
appeareth
also
what
great
difference
there
is
between
true
religion
&
the
carnall
inuentions
of
men
.
51
You
stiffenecked
and
of
an
vncircumcised
heart
and
eares
,
yee
haue
alwayes
resisted
the
holy
Ghost
:
as
your
fathers
did
,
so
do
yee
.
52
Which
of
the
Prophetes
haue
not
your
fathers
persecuted
?
and
they
haue
slain
those
which
foretold
of
the
comming
of
the
Iust
,
of
whom
you
are
now
made
the
betraiers
and
murtherers
.
53
Who
haue
receiued
the
lawe
in
the
dispositions
of
Angelles
,
and
haue
not
kept
it
.
51
For
asmuch
as
Steeuen
doth
not
expresly
answere
the
points
of
the
accusation
,
I
am
of
their
minde
who
thinke
that
he
would
haue
said
more
,
if
his
oration
had
not
been
broken
off
with
some
vprore
.
For
wee
know
what
a
sessions
of
iudges
he
had
.
Therefore
no
maruell
if
they
enforced
him
to
hold
his
peace
with
noyse
&
outcries
.
And
we
see
also
,
that
he
did
vse
long
insinuation
of
set
purpose
,
that
he
might
tame
&
appeace
them
,
who
were
like
brute
beastes
most
cruell
.
But
it
is
likely
that
their
madnesse
was
then
incensed
,
when
hee
proued
that
they
had
most
wickedly
corrupt
the
law
,
that
the
temple
was
polluted
with
their
superstitions
,
&
that
there
is
nothing
sincere
amongst
them
,
because
whiles
they
did
sticke
in
bare
figures
,
they
did
not
worship
God
spiritually
:
because
they
did
not
referre
the
ceremonies
vnto
the
heauenvly
figure
.
But
thogh
Steeuen
did
not
enter
the
cause
straight
way
,
but
assayed
to
make
their
fierce
mindes
somewhat
more
gentle
by
little
and
little
:
yet
did
he
reason
very
fitly
to
purge
him self
of
the
crime
laid
to
his
charge
.
These
two
things
,
as
we
haue
said
,
were
the
principall
points
of
the
question
,
That
Steeuen
had
blasphemed
God
and
his
temple
,
That
hee
went
about
to
disanull
the
lawe
.
That
Steeuen
might
cleere
himself
of
both
these
false
flaunders
,
he
began
at
the
calling
of
Abraham
,
&
declareth
that
the
Iewes
excelled
the
Gentiles
,
not
of
their
own
nature
,
not
by
any
right
of
their
own
,
not
by
any
merites
of
workes
,
but
by
a
f
…
priuiledge
,
because
god
had
adopted
them
in
the
person
of
Abraham
.
This
is
also
very
pertinent
to
the
cause
,
that
the
couenant
of
saluation
was
made
with
Abraham
,
before
any
temple
or
ceremonies
were
,
yea
before
circumcision
was
appointed
.
Of
which
things
the
Iewes
did
so
boast
,
that
they
said
ther
was
no
worship
of
God
without
them
,
neither
any
holinesse
.
After
that
he
set
down
how
wonderfull
and
manifold
the
goodnesse
of
God
was
towardes
Abraham
his
stocke
,
and
againe
howe
wickedly
and
frowardly
they
had
refused
so
much
as
in
them
lay
,
the
grace
of
God
.
Whereby
it
appeareth
that
it
cannot
bee
ascribed
to
their
owne
merites
,
that
they
are
counted
Gods
people
:
but
because
God
did
choose
them
of
his
owne
accord
being
vnworthie
,
&
did
not
cease
to
do
them
good
,
though
they
were
most
vnthankfull
.
Their
loftie
and
proude
spirites
might
by
this
meanes
haue
bin
subdued
,
tamed
,
and
humbled
,
that
being
emptied
of
that
wind
of
foolishe
glory
,
they
might
come
vnto
the
mediator
.
Thirdly
,
he
declared
that
the
Angell
was
the
gouernour
and
chiefe
in
giuing
the
lawe
and
deliuering
the
people
:
and
that
Moses
did
so
serue
in
his
function
,
that
hee
taught
that
there
should
come
other
prophets
hereafter
,
who
should
notwithstanding
haue
one
which
should
be
the
chief
of
them
,
that
he
might
make
an
end
of
all
prophesies
,
&
that
he
might
bring
the
perfect
accomplishment
of
them
all
.
Whereby
it
is
gathered
that
these
are
nothing
lesse
than
Moses
his
disciples
,
who
reiect
that
kinde
of
doctrine
which
was
promised
and
commended
in
the
law
,
together
with
the
authour
thereof
.
Last
of
all
he
sheweth
that
all
the
olde
worship
which
was
prescribed
by
Moses
,
is
not
to
bee
esteemed
of
it selfe
,
but
that
it
ought
rather
to
be
referred
to
another
end
,
because
it
was
made
according
to
the
heauenly
paterne
:
and
that
the
Iewes
haue
alwayes
been
wicked
interpreters
of
the
law
:
because
they
conceiued
nothing
but
that
whiche
was
earthly
.
Hereby
is
it
proued
that
there
is
no
iniurie
done
to
the
temple
and
the
lawe
,
when
Christ
is
made
as
it
were
the
end
and
truth
of
both
.
But
because
the
state
of
the
cause
did
consist
chiefly
in
this
:
that
the
worshippe
of
GOD
doeth
not
properlie
consist
in
sacrifices
and
other
things
,
and
that
all
ceremonies
did
nothing
els
but
shadow
Christe
.
Steeuen
was
purposed
to
stand
vppon
this
point
,
if
the
Iewes
woulde
haue
permitted
him
:
but
because
when
he
was
come
to
the
pith
of
the
matter
,
they
cannot
abyde
to
heare
any
more
,
they
were
so
incensed
with
furie
;
the
application
of
those
things
which
hee
had
said
,
vnto
this
cause
which
hee
had
in
hand
,
is
wanting
.
And
he
is
inforced
to
vse
a
sharpe
reprehension
for
a
conclusion
:
Yee
of
an
hard
neck
,
saith
he
.
We
see
how
soone
he
is
offended
with
them
with
an
holy
zeale
:
but
because
he
saw
that
he
spake
many
things
to
small
end
,
especially
before
deafe
men
,
he
breaketh
off
his
doctrine
.
This
is
a
Metaphor
taken
from
horses
or
oxen
,
which
Moses
vseth
often
,
when
he
will
say
that
his
people
is
a
rebellious
people
&
disobedient
to
God
,
and
also
vnruly
.
The
vpbraiding
which
foloweth
,
was
of
greater
force
with
them
.
Circumcision
was
vnto
them
a
veile
&
couering
to
couer
all
vices
.
Therefore
when
he
calleth
them
vncircumcised
in
heart
,
he
doth
not
only
meane
that
they
are
rebellious
against
god
&
stubborn
:
but
that
they
were
found
treacherous
&
couenant
breakers
euen
in
that
signe
whereof
they
did
so
greatly
boast
,
and
so
he
turneth
that
backe
most
fitly
to
their
shame
,
whereof
they
made
boast
to
their
glorie
.
For
this
is
all
one
as
if
hee
shoulde
haue
said
,
that
they
had
broken
the
couenant
of
the
Lord
,
so
that
their
circumcision
was
void
&
profane
.
This
speech
is
taken
out
of
the
law
and
the
prophetes
.
For
as
god
hath
appointed
the
signe
,
so
he
would
haue
the
Iewes
know
to
what
end
they
were
circumcised
:
to
wit
,
that
they
might
circumcise
their
hearts
and
all
their
corrupt
affections
to
the
Lord
,
as
we
reade
,
And
now
circumcise
your
heartes
to
the
Lorde
.
Yee
haue
alwaies
resisted
.
At
the
first
Steeuen
vouchsafed
to
call
these
men
Fathers
and
brethren
,
against
whom
hee
inueigheth
thus
sharply
.
Therfore
so
long
as
there
remained
any
hope
,
that
they
might
be
made
more
gentle
,
he
dealt
not
only
friendlie
with
them
,
but
he
spake
honorably
vnto
them
:
now
so
soone
as
he
espieth
their
desperate
stubbornesse
,
he
doth
not
only
take
from
them
all
honour
,
but
least
he
should
haue
anie
fellowship
with
them
,
he
speaketh
vnto
them
as
vnto
men
of
another
kinred
.
You
,
saith
he
,
are
like
to
your
fathers
,
who
haue
alwayes
rebelled
against
the
spirit
of
God
.
But
hee
himselfe
came
of
the
same
Fathers
:
and
yet
that
he
may
couple
himselfe
to
Christe
,
he
forgetteth
his
kinred
,
in
as
much
as
it
was
wicked
.
And
yet
for
al
this
,
he
bindeth
them
not
all
in
one
bundle
as
they
say
,
but
he
speaketh
vnto
the
multitude
.
And
those
are
said
to
resist
the
Spirite
,
who
reiect
him
when
he
speaketh
in
the
prophetes
.
Neither
doth
hee
speake
in
this
place
of
secrete
reuelations
,
wherwith
God
inspireth
euery
one
:
but
of
the
externall
ministerie
.
Which
we
must
note
diligently
.
He
purposeth
to
take
from
the
Iewes
,
all
colour
of
excuse
.
And
therefore
he
vpbraideth
vnto
them
,
that
they
had
purposely
,
and
not
of
ignorance
,
resisted
God
.
Wherby
it
appeareth
,
what
great
account
the
Lord
maketh
of
his
word
,
and
howe
reuerently
he
will
haue
vs
to
receiue
the
same
.
Therfore
least
like
Gyants
we
make
warre
against
God
,
let
vs
learne
to
hearken
to
the
ministers
,
by
whose
mouth
he
teacheth
vs
.
52
Which
of
the
Prophets
.
For
asmuch
as
they
ought
not
to
beare
their
fathers
fault
,
Steeuen
seemeth
to
deale
vniustly
,
in
that
he
reckoneth
this
amongst
their
faultes
,
vnto
whom
he
speaketh
:
but
he
had
iust
causes
so
to
doe
.
First
because
they
did
vaunt
that
they
were
Abraham
his
holy
progenie
,
it
was
worth
the
labour
to
shew
vnto
them
how
great
vanitie
that
was
,
as
if
Steuen
should
say
,
that
there
is
no
cause
why
they
should
vaunt
of
their
stock
,
for
asmuch
as
they
come
of
those
who
were
wicked
murderers
of
the
prophetes
.
So
that
he
toucheth
that
glancinglie
,
which
is
more
plainly
set
downe
by
the
prophetes
,
that
they
are
not
the
children
of
prophetes
,
but
a
degenerate
and
bastardly
issue
,
the
seed
of
Chanaan
&c.
Which
thing
we
may
at
this
day
obiect
to
the
papistes
,
when
as
they
so
highly
extoll
their
fathers
.
Furthermore
,
this
serueth
to
amplifie
withall
,
whereas
he
saith
,
That
it
is
no
new
thing
for
them
to
resist
the
truth
:
but
that
they
haue
this
wickednesse
,
as
it
were
by
inheritance
from
their
fathers
.
Furthermore
,
it
was
requisite
for
Steeuen
by
this
meanes
to
plucke
from
their
faces
the
visure
of
the
church
,
wherewith
they
burthened
him
.
This
was
an
vnmeete
preiudice
against
the
doctrine
of
the
Gospel
,
in
that
they
boasted
that
they
are
the
church
of
God
,
and
did
challenge
this
title
by
long
succession
.
Therefore
Steeuen
preuent
them
on
the
contrary
,
and
proueth
that
their
Fathers
did
no
lesse
than
they
,
rage
against
the
prophets
,
through
wicked
contempt
and
hatred
of
sound
doctrine
.
Lastly
this
is
the
continual
custome
of
the
scripture
,
to
gather
the
fathers
and
children
togeather
vnder
the
same
giltinesse
,
seeing
they
pollute
themselues
with
the
same
offences
,
&
that
famous
sentence
of
Christ
answereth
thereto
.
Fulfil
the
measure
of
your
fathers
vntill
the
iust
blood
come
vpon
you
,
from
Abell
vnto
Zacharias
.
Who
haue
foretold
.
Hereby
we
gather
that
this
was
the
drift
of
all
the
prophtes
to
direct
their
nation
vnto
Christ
:
as
he
is
the
end
of
the
lawe
.
It
were
too
long
to
gather
all
the
prophesies
wherein
the
comming
of
Christ
was
foretold
.
53
Who
haue
receiued
the
law
.
They
called
that
furie
wherewith
they
raged
against
Steuen
,
zeale
of
the
law
:
as
if
he
had
been
a
forsaker
of
the
law
,
&
a
reuolt
,
&
had
inforced
others
to
fall
away
in
like
sort
.
Although
he
was
determined
to
cleere
himself
of
this
false
accusation
,
yet
hee
did
not
go
through
with
his
answer
.
For
he
could
not
be
hearde
,
&
it
was
to
no
end
to
speak
to
deaf
men
.
Therfore
he
is
content
at
a
word
to
take
from
them
their
false
colour
&
pretence
.
It
is
euident
,
saith
he
,
that
you
lie
when
you
pretend
the
zeale
of
the
law
,
which
you
transgresse
&
break
without
ceasing
:
&
as
he
obiected
vnto
them
in
the
words
next
going
before
,
the
treacherous
murther
of
the
Iust.
so
now
he
vpbraideth
vnto
them
their
reuolting
from
the
lawe
.
Some
man
will
say
that
Steeuens
cause
is
no
whit
bettered
hereby
,
because
the
Iewes
breake
the
law
.
But
as
wee
haue
alreadie
said
,
Steeuen
doth
not
so
chide
them
,
as
if
his
defence
did
principally
consist
in
this
issue
,
but
that
they
may
not
flatter
themselues
in
their
false
boasting
.
For
hypocrites
must
be
handled
thus
,
who
wil
notwithstanding
seeme
to
be
most
earnest
defenders
of
Gods
glory
,
though
in
deed
they
contemne
him
carelesly
.
And
here
is
also
a
fit
Antistrophe
,
bicause
they
made
semblance
that
they
receiue
the
law
which
was
committed
to
them
,
which
was
notwithstanding
reprochfully
despiced
by
them
.
In
the
dispositions
of
angels
.
It
is
word
for
word
,
into
the
dispositions
,
but
it
is
all
one
.
Furthermore
we
need
not
seek
any
other
interpreter
of
this
saying
than
Paul
,
who
saith
,
that
the
law
was
disposed
or
ordeined
by
angels
.
For
he
vseth
the
participle
there
,
wherof
this
nowne
is
deriued
.
54
Furthermore
when
they
heard
these
thinges
,
they
were
cut
asunder
in
their
hearts
,
and
they
gnashed
vpon
him
with
their
teeth
.
55
But
forasmuch
as
he
was
full
of
the
holy
Ghoste
,
he
looked
vp
stedfastly
into
heauen
,
and
saw
the
glory
of
God
,
and
Iesus
standing
at
the
right
hand
of
God
.
56
And
he
said
:
Behold
,
I
see
the
heauens
open
,
and
the
Sonne
of
man
standing
at
the
right
hande
of
God
.
And
they
cryed
with
a
lowde
voyce
,
and
stopped
their
eares
.
57
And
with
one
accord
they
ran
vpon
him
:
58
And
hauing
cast
him
out
of
the
citie
,
they
stoned
him
.
54
When
they
heard
.
The
beginning
of
the
action
had
in
it
some
colour
of
iudgement
:
but
at
length
the
Iudges
can
not
bridle
their
furie
.
First
they
interrupt
him
with
murmuring
and
noise
,
now
they
break
out
into
enuious
and
deadly
cryings
,
least
they
should
heare
any
one
worde
.
Afterwarde
they
hale
the
holy
man
out
of
the
citie
,
that
they
may
put
him
to
death
.
And
Luke
expresseth
properly
,
what
force
Satan
hath
to
driue
forward
the
aduersaries
of
the
word
.
When
he
saith
,
that
they
burst
asunder
inwardly
,
he
noteth
that
they
were
not
only
angrie
,
but
they
were
also
striken
with
madnesse
.
Which
furie
breaketh
out
into
the
gnashing
of
the
teeth
,
as
a
violent
fire
into
flame
.
The
reprobate
who
are
at
Satan
his
commaundement
,
must
needs
be
thus
moued
with
the
hearing
of
the
word
of
God
:
&
this
is
the
state
of
the
Gospell
,
it
driueth
hypocrites
into
madnesse
,
who
might
seeme
before
to
be
modest
:
as
if
a
drunken
man
which
is
desirous
of
sleepe
,
be
sodainly
awaked
.
Which
doctrine
is
very
requisite
for
vs
vnto
constancie
.
Those
which
are
teachers
cannot
do
their
dutie
as
they
ought
,
but
they
must
set
themselues
against
the
contemners
of
God
.
And
forasmuch
as
there
are
alwayes
some
wicked
men
,
which
set
light
by
the
maiestie
of
God
,
they
must
euer
now
and
then
,
haue
recourse
vnto
this
vehemencie
of
Steuen
.
For
they
may
not
winke
,
when
Gods
honour
is
taken
from
him
.
And
what
shal
be
the
end
therof
?
Their
vngodlines
shal
be
the
more
incensed
,
so
that
we
shall
seeme
to
powre
oyle
into
the
fire
(
as
they
say
)
.
But
whatsoeuer
come
of
it
,
yet
must
we
not
spare
the
wicked
,
but
wee
must
keepe
them
downe
mightilie
:
although
they
could
powre
out
all
the
furies
of
hel
.
And
it
is
certaine
that
those
which
will
flatter
the
wicked
,
doe
not
respect
the
frute
,
but
are
faint
hearted
through
feare
of
daunger
.
But
as
for
vs
,
howsoeuer
we
haue
no
such
successe
as
we
could
wish
,
let
vs
know
that
courage
in
defending
the
doctrine
of
godlinesse
,
is
a
sweet
smelling
sacrifice
to
God
.
55
For
asmuch
as
he
was
full
.
We
cannot
almost
expresse
into
what
straites
the
seruant
of
Christ
was
brought
,
when
hee
saw
himselfe
beset
rounde
with
raging
enemies
:
the
goodnesse
of
his
cause
was
oppressed
,
partly
with
false
accusations
and
malice
,
partly
with
violence
and
outragious
outcries
:
he
was
inuironned
with
sterne
countenaunces
on
euery
side
:
he
himselfe
was
hailed
vnto
a
cruell
and
horrible
kinde
of
death
,
he
could
espie
succour
and
ease
no
where
.
Therfore
being
thus
destitute
of
mans
helpe
,
he
turneth
him selfe
to
warde
God
.
We
must
first
note
this
,
that
Steuen
did
looke
vnto
God
,
who
is
the
iudge
of
life
and
death
,
(
turning
his
eyes
from
beholding
the
world
)
when
he
was
brought
into
extreeme
despaire
of
all
thinges
,
whiles
that
there
is
nothing
but
death
before
his
eyes
.
That
done
,
we
must
also
adde
this
,
that
his
expectation
was
not
in
vaine
,
because
Christ
appeared
to
him
by
and
by
.
Although
Luke
doth
signifie
,
that
he
was
now
armed
with
such
power
of
the
Spirit
,
as
could
not
be
ouercome
,
so
that
nothing
could
hinder
him
from
beholding
the
heauens
.
Therefore
Steuen
looketh
vp
toward
heauen
,
that
he
may
gather
courage
by
beholding
Christ
,
that
dying
he
may
triumphe
gloriously
,
hauing
ouercom
death
.
But
as
for
vs
,
it
is
no
maruel
if
Christ
doe
not
shew
himself
to
vs
,
because
we
are
so
set
&
tyed
vpon
the
earth
.
Hereby
it
commeth
to
passe
,
that
our
harts
faile
vs
at
euery
light
rumor
of
danger
,
and
euen
at
the
falling
of
a
leafe
.
And
that
for
good
causes
,
for
where
is
our
strength
but
in
Christ
?
But
we
passe
ouer
the
heauens
,
as
if
we
had
no
helpe
any
where
els
,
saue
only
in
the
world
.
Furthermore
this
vice
can
be
redressed
by
no
other
meanes
,
then
if
God
lift
vs
vp
by
his
Spirit
being
naturally
set
vpon
the
earth
.
Therefore
Luke
assigneth
this
cause
,
why
Steuen
loked
vp
stedfastly
toward
heauen
:
because
he
was
full
of
the
spirite
.
We
must
also
ascend
into
heauen
hauing
this
spirite
to
be
our
directer
and
guid
,
so
often
as
we
are
oppressed
with
troubles
.
And
surely
vntill
such
time
as
he
illuminate
vs
,
our
eyes
are
not
so
quicke
of
sight
,
that
they
can
come
vnto
heauen
.
Yea
the
eyes
of
the
fleshe
are
so
dull
,
that
they
cannot
ascend
into
heauen
.
Hee
saw
the
glory
of
God
.
Luke
signifieth
as
I
haue
said
,
that
Christ
appeared
foorthwith
to
Steuen
so
soone
as
he
lifted
vp
his
eyes
towards
heauen
.
But
he
telleth
vs
before
,
that
he
had
other
eyes
giuen
him
than
the
fleshly
eyes
,
seeing
that
with
the
same
he
flieth
vp
vnto
the
glory
of
God
.
Whence
we
must
gather
a
generall
comfort
,
that
God
will
be
no
lesse
present
with
vs
,
if
forsaking
the
worlde
,
all
our
senses
striue
to
come
to
him
:
not
that
he
appeareth
vnto
vs
by
any
externall
vision
,
as
hee
did
to
Steeuen
,
but
he
will
so
reueale
himselfe
vnto
vs
within
,
that
wee
may
in
deed
feele
his
presence
.
And
this
maner
of
seeing
ought
to
be
sufficient
for
vs
,
when
God
doth
not
only
by
his
power
and
grace
declare
that
he
is
nigh
at
hand
,
but
doth
also
proue
that
hee
dwelleth
in
vs
.
56
Behold
I
see
the
heauens
.
God
ment
not
only
priuately
to
prouide
for
his
seruant
,
but
also
to
wring
and
torment
his
enemies
:
as
Steeuen
doth
couragiously
triumph
ouer
them
,
when
he
affirmeth
plainely
that
he
saw
a
myracle
.
And
here
may
a
question
be
moued
,
how
the
heauens
were
opened
.
For
mine
owne
part
,
I
think
that
there
was
nothing
changed
in
the
nature
of
the
heauens
:
but
that
Steeuen
had
new
quicknesse
of
sight
graunted
him
,
which
pearced
through
all
lets
euen
vnto
the
inuisible
glory
of
the
kingdome
of
heauen
.
For
admit
we
graunt
,
that
there
was
some
diuision
or
parting
made
in
heauen
,
yet
mans
eye
could
neuer
reach
so
farre
.
Againe
,
Steeuen
alone
did
see
the
glory
of
God
.
For
that
spectacle
was
not
only
hid
from
the
wicked
,
who
stoode
in
the
same
place
,
but
they
were
also
so
blinded
within
themselues
,
that
they
did
not
see
the
manifest
truth
.
Therefore
hee
saith
,
that
the
heauens
are
opened
to
him
in
this
respect
,
because
nothing
keepeth
him
from
beholding
the
glory
of
God
.
Whereupon
it
foloweth
that
the
myracle
was
not
wrought
in
heauen
,
but
in
his
eyes
.
Wherefore
there
is
no
cause
,
why
we
should
dispute
long
about
any
naturall
vision
:
because
it
is
certaine
that
Christ
appeared
vnto
him
not
after
some
naturall
maner
,
but
after
a
new
&
singular
sort
.
And
I
pray
you
of
what
colour
was
the
glory
of
GOD
,
that
it
could
be
seen
naturally
with
the
eyes
of
the
flesh
?
Therefore
wee
must
imagine
nothing
in
this
vision
,
but
that
which
is
diuine
.
Moreouer
,
this
is
worth
the
noting
,
that
the
glory
of
God
appeared
not
vnto
Steeuen
wholy
as
it
was
,
but
according
to
mans
capacitie
.
For
that
infinitenesse
cannot
be
comprehended
with
the
measure
of
any
creature
.
The
sonne
of
man
standing
.
Hee
seeth
Christe
reigning
in
that
fleshe
,
wherin
he
was
abased
:
so
that
in
very
deed
the
victorie
did
consist
in
this
one
thing
.
Therefore
it
is
not
superfluous
,
in
that
Christ
appeareth
vnto
him
,
and
for
this
cause
doth
he
also
call
him
the
sonne
of
man
,
as
if
hee
shoulde
say
,
I
see
that
man
,
whom
yee
thought
yee
had
quite
extinguished
by
death
,
enioying
the
gouernment
of
heauen
:
therfore
gnash
with
your
teeth
as
much
as
you
list
:
there
is
no
cause
why
I
shoulde
feare
to
fight
for
him
euen
vnto
blood
,
who
shall
not
only
defend
his
own
cause
,
but
my
saluation
also
.
Notwithstanding
here
may
a
question
be
moued
,
why
he
saw
him
standing
,
who
is
said
elswhere
to
sit
.
Augustine
as
hee
is
sometimes
more
subtill
than
needes
,
saieth
,
that
hee
sitteth
as
a
iudge
,
that
hee
stoode
then
as
an
aduocate
.
For
mine
owne
part
I
thinke
that
though
these
speeches
be
diuers
,
yet
they
signifie
both
one
thing
,
For
neither
sitting
,
ne
yet
standing
noteth
out
,
how
the
body
of
Christ
was
framed
:
but
this
is
referred
vnto
his
power
&
kingdome
.
For
where
shal
wee
erect
him
a
throne
,
that
hee
may
sit
at
the
right
hande
of
God
the
Father
:
seeing
God
doth
fill
all
things
in
such
sort
,
that
wee
ought
to
ymagine
no
place
for
his
right
hand
?
Therefore
the
whole
text
is
a
Metaphor
,
when
Christ
is
said
to
sit
or
stande
at
the
right
hande
of
God
the
Father
,
and
the
plaine
meaning
is
this
,
that
Christ
hath
all
power
giuen
him
,
that
he
may
raigne
in
his
Fathers
steede
in
that
flesh
wherein
hee
was
humbled
,
and
that
he
may
be
next
him
.
And
although
this
power
be
spread
abroad
through
heauen
and
earth
,
yet
some
men
imagine
amisse
,
that
Christe
is
euery
where
in
his
humane
nature
.
For
though
he
be
contained
in
a
certaine
place
,
yet
that
hindereth
no
whit
,
but
that
he
may
and
doth
shewe
foorth
his
power
throughout
all
the
whole
world
.
Therefore
if
wee
bee
desirous
to
feele
him
present
by
the
working
of
his
grace
,
we
must
seeke
him
in
heauen
:
as
he
reuealed
himselfe
vnto
Steeuen
there
.
Also
some
men
doe
affirme
ridiculously
out
of
this
place
,
that
he
drewe
neere
vnto
Steeuen
that
hee
might
see
him
.
For
wee
haue
alreadie
saide
that
Steeuen
his
eyes
were
so
lifted
vp
by
the
power
of
the
Spirite
,
that
no
distance
of
place
coulde
hinder
the
same
.
I
confesse
in
deed
that
speaking
properly
,
that
is
,
philosophically
,
there
is
no
place
aboue
the
heauens
.
But
this
is
sufficient
for
mee
,
that
it
is
peruers
doting
to
place
Christe
any
where
els
,
saue
only
in
heauen
,
and
aboue
the
elements
of
the
world
.
57
Crying
with
a
loude
voice
.
This
was
either
a
vaine
shew
of
zeale
,
as
hypocrites
are
almost
alwayes
pricked
forwarde
with
ambition
,
to
breake
out
into
immoderate
heate
as
Caiphas
when
hee
heard
Christe
say
thus
,
After
this
yee
shal
see
the
sonne
of
man
&c.
did
rent
his
clothes
in
token
of
indignation
,
as
if
it
were
intollerable
blasphemie
:
or
els
certainely
the
preaching
of
the
glory
of
Christe
was
vnto
them
such
a
torment
,
that
they
must
needes
burst
through
madnesse
.
And
I
am
rather
of
this
minde
for
Luke
saith
afterward
,
that
they
were
carried
violently
as
those
men
which
haue
no
hold
of
themselues
,
vse
to
leape
out
immoderately
.
58
They
stoned
.
God
had
appointed
this
kinde
of
punishement
in
the
lawe
,
for
false
Prophetes
:
as
it
is
written
in
the
thirteenth
chapter
of
Deuteronomie
:
but
God
doth
also
define
there
,
who
ought
to
be
reckoned
in
that
number
:
to
wit
,
he
which
doth
attempt
to
bring
the
people
vnto
strange
Goddes
,
therefore
the
stoning
of
Steeuen
was
both
vniust
and
also
wicked
,
because
he
was
vniustly
condemned
.
So
that
the
martyrs
of
Christe
must
suffer
like
punishment
with
the
wicked
.
It
is
the
cause
alone
which
maketh
the
difference
:
but
this
difference
is
so
highly
esteemed
before
God
and
his
angels
,
that
the
rebukes
of
the
martyrs
doe
far
excell
al
glory
of
the
worlde
.
Yet
here
may
a
question
bee
moued
,
How
it
was
lawfull
for
the
Iewes
to
stone
Steuen
who
had
not
the
gouernment
in
their
hands
.
For
in
Christs
cause
they
answere
,
It
is
not
lawfull
for
vs
to
put
any
man
to
death
.
I
answere
,
that
they
did
this
violently
and
in
an
vproare
.
And
whereas
the
president
did
not
punish
this
wickednesse
,
it
may
be
that
he
winked
at
many
things
,
least
he
should
bring
that
hatred
vpon
his
owne
head
which
they
bare
against
the
name
of
Christe
.
Wee
see
that
the
Romane
presidentes
did
chiefly
winke
at
the
ciuil
discordes
of
that
nation
euen
of
set
purpose
:
that
when
one
of
them
had
murthered
another
,
they
might
the
sooner
be
ouercome
afterward
.
And
the
witnesses
laide
downe
their
cloathes
at
a
young
mans
feete
,
named
Saul
.
59
And
they
stoned
Steeuen
,
calling
on
,
and
saying
:
Lord
Iesus
,
receiue
my
spirite
.
60
And
he
kneeled
downe
,
and
cryed
with
a
loude
voyce
:
Lord
,
lay
not
this
sinne
to
their
charge
.
And
when
he
had
said
thus
,
he
fell
on
sleepe
.
61
And
Saul
consented
to
his
death
.
And
the
witnesses
.
Luke
signifieth
that
euen
in
that
tumult
they
obserued
some
shewe
of
iudgement
.
This
was
not
commaunded
in
vaine
that
the
witnesses
shoulde
throwe
the
first
stone
:
because
seeing
they
must
committe
the
murther
with
their
owne
handes
,
many
are
holden
with
a
certaine
dread
,
who
otherwise
are
lesse
afraide
to
cut
the
throtes
of
the
innocent
with
periurie
of
the
tongue
.
But
in
the
meane
season
we
gather
how
blinde
and
madde
the
vngodlinesse
of
these
witnesses
was
,
who
are
not
afraide
to
imbrue
their
blooddie
handes
with
the
blood
of
an
innocent
,
who
had
alreadie
committed
murther
with
their
tongues
.
Whereas
hee
saith
,
that
their
cloathes
were
laid
downe
at
the
feete
of
Saul
,
he
sheweth
that
there
was
no
let
in
him
,
but
that
beeing
cast
into
a
reprobate
sense
,
he
might
haue
perished
with
the
rest
.
For
who
woulde
not
thinke
that
he
was
desperate
,
who
had
infected
his
youth
with
such
crueltie
?
Neither
is
his
age
expressed
to
lessen
his
fault
,
as
some
vnskilfull
men
goe
about
to
prooue
:
for
he
was
of
those
yeeres
,
that
want
of
knowledge
coulde
no
whit
excuse
him
.
And
Luke
will
shortly
after
declare
,
that
he
was
sent
by
the
high
Priest
to
persecute
the
faithful
.
Therfore
he
was
no
childe
,
he
might
well
be
counted
a
man
.
Why
then
is
his
youth
mentioned
?
That
euery
man
may
consider
with
him selfe
,
what
great
hurt
he
might
haue
done
in
Gods
Church
,
vnlesse
Christe
hadde
brideled
him
betimes
.
And
therin
appeareth
a
most
notable
token
both
of
Gods
power
,
and
also
of
his
grace
,
in
that
he
tamed
a
fierce
and
wilde
beast
in
his
chiefe
furie
,
euen
in
a
moment
,
and
in
that
he
extolled
a
miserable
murtherer
so
highly
,
who
through
his
wickednesse
was
drowned
almost
in
the
deepe
pit
of
hell
.
59
Calling
on
.
Because
he
had
vttered
wordes
enough
before
men
though
in
vaine
,
he
turneth
himselfe
now
vnto
God
for
good
causes
,
and
armeth
himselfe
with
prayer
to
suffer
all
thinges
.
For
although
we
haue
need
to
run
vnto
Gods
help
euerie
minute
af
an
houre
during
our
whole
warfare
,
yet
we
haue
greatest
need
to
call
vpon
God
in
the
last
conflict
which
is
the
hardest
.
And
Luke
expresseth
again
how
furious
mad
they
were
:
because
their
crueltie
was
not
aswaged
euen
when
they
saw
the
seruant
of
Christ
praying
humbly
.
Furthermore
,
here
is
set
downe
a
prayer
of
Steeuen
hauing
two
members
.
In
the
former
member
where
he
commendeth
his
spirite
to
Christ
,
he
sheweth
the
constancie
of
his
faith
.
In
the
other
,
where
he
prayeth
for
his
enemies
,
he
testifieth
his
loue
towarde
men
.
Forasmuch
as
the
whole
perfection
of
godlinesse
consisteth
vpon
these
two
partes
,
we
haue
in
the
death
of
Steeuen
a
rare
example
of
a
godly
&
holy
death
.
It
is
to
be
thought
that
he
vsed
many
mo
words
,
but
the
summe
tendeth
to
this
end
.
Lord
Iesu
.
I
haue
alreadie
said
,
that
this
prayer
was
a
witnesse
of
confidence
:
and
surely
the
couragiousnesse
and
valiauntnesse
of
Steeuen
was
great
,
that
when
as
he
saw
the
stones
flie
about
his
eares
,
wherewith
he
should
be
stoned
by
and
by
,
when
as
he
heareth
cruell
curses
and
reproches
against
his
head
,
hee
yet
stayeth
himselfe
meekely
vppon
the
grace
of
Christ
.
In
like
sort
the
Lord
wil
haue
his
seruants
to
be
brought
to
nought
as
it
were
sometimes
,
to
the
end
their
saluation
may
bee
the
more
wonderfull
.
And
let
vs
define
this
saluation
not
by
the
vnderstanding
of
our
flesh
but
by
faith
.
Wee
see
how
Steeuen
leaneth
not
vnto
the
iudgement
of
the
flesh
,
but
rather
assuring
himselfe
euen
in
very
destruction
that
he
shal
be
saued
,
he
suffereth
death
with
a
quiet
mind
.
For
vndoubtedly
he
was
assured
of
this
,
Therefore
casting
off
all
care
of
the
bodie
,
hee
is
content
to
commit
his
soule
into
the
handes
of
Christe
.
For
hee
coulde
not
pray
thus
from
his
heart
,
vnlesse
hauing
forgotten
this
life
,
he
had
cast
of
all
care
of
the
same
.
60
Kneeling
down
,
he
cried
.
This
is
the
other
part
of
his
prayer
,
wherein
he
ioyneth
the
loue
of
men
with
faith
in
Christ
:
and
surely
if
we
desire
to
be
gathered
to
Christ
for
our
saluation
,
we
must
put
on
this
affection
.
Whereas
Steeuen
prayeth
for
his
enemies
,
and
those
most
deadly
,
and
euen
in
the
very
instant
,
when
their
crueltie
might
prouoke
him
vnto
desire
of
reuenge
,
he
declareth
sufficiently
what
affection
hee
beareth
toward
all
other
men
.
And
we
know
that
we
are
all
commanded
to
do
the
same
which
Steuen
did
:
And
when
hee
had
said
thus
,
hee
fell
on
sleepe
.
This
was
added
that
wee
may
knowe
that
these
wordes
were
vttered
euen
when
he
was
readie
to
yeeld
vppe
the
Ghoste
,
which
is
a
token
of
wonderfull
constancie
:
also
this
word
sleepe
noteth
a
meeke
kind
of
death
.
Nowe
because
hee
made
this
prayer
when
he
was
at
the
point
of
death
,
hee
was
not
moued
with
any
hope
of
obtaining
pardon
,
to
bee
so
careful
to
appease
his
enemies
:
but
only
that
they
might
repent
.
When
this
worde
sleepe
is
taken
in
the
scripture
for
to
die
,
it
must
bee
referred
vnto
the
bodie
:
least
any
man
imagine
foolishly
with
vnlearned
men
,
that
the
soules
doe
also
sleepe
.
CHAP.
VIII
.
1
AND
at
that
day
there
was
great
persecution
raised
against
the
church
which
was
at
Ierusalem
.
Therefore
they
were
all
scattered
abroade
throughout
all
regions
of
Iudea
,
and
Samaria
,
except
the
Apostles
.
2
And
religious
menne
dressed
Steeuen
togeather
,
and
they
mourned
sore
for
him
.
3
But
Saul
made
hauocke
of
the
church
,
and
entring
into
houses
,
and
drawing
thence
men
and
women
,
he
cast
them
into
prison
.
4
And
they
being
dispersed
,
did
goe
about
preaching
the
worde
of
God
.
1
In
this
historie
wee
may
first
see
the
state
of
the
godly
in
this
worlde
:
to
wit
,
that
they
are
like
sheepe
appointed
to
be
slaine
,
as
it
is
in
the
Psalme
:
At
that
day
.
The
persecution
began
at
Steeuen
:
after
that
when
their
madnesse
was
thereby
set
on
fire
,
it
waxed
hot
against
all
both
one
&
other
.
For
the
wicked
are
like
brute
beastes
,
for
when
they
haue
once
tasted
blood
,
they
are
more
desirous
thereof
,
and
become
more
cruel
thorow
committing
murther
.
For
Satan
who
is
the
father
of
all
crueltie
,
doeth
first
take
from
them
all
feeling
of
humanitie
,
when
they
are
once
imbrued
with
innocent
blood
:
that
done
he
stirreth
vp
in
them
an
vnquenchable
thirsting
after
blood
:
whence
those
violent
assaults
to
commit
murther
,
come
:
so
that
when
they
haue
once
begun
,
they
wil
neuer
make
an
end
,
with
their
will
.
Moreouer
,
when
they
haue
power
once
graunted
them
to
doe
hurt
,
their
boldnesse
encreaseth
in
tract
of
time
,
so
that
they
are
caried
headlong
more
immoderately
,
which
thing
Luke
also
noteth
when
he
saith
,
The
persecution
was
great
.
Vndoubtedly
the
church
had
but
smal
rest
before
,
neither
was
it
free
from
the
vexation
of
the
wicked
,
but
the
Lord
spared
his
for
a
time
,
that
they
might
haue
some
libertie
:
&
now
they
began
to
be
sorer
set
on
.
These
thinges
must
be
applyed
vnto
our
time
also
.
If
the
furiousnesse
of
our
enemies
seeme
at
any
time
to
be
as
it
were
fallen
on
sleepe
,
so
that
it
casteth
not
out
flames
farre
:
let
vs
knowe
that
the
Lorde
prouideth
for
our
weaknesse
:
yet
let
vs
not
in
the
meane
season
imagine
that
we
shall
haue
continuall
truce
,
but
let
vs
bee
in
readinesse
to
suffer
sorer
bruntes
,
as
often
as
they
shall
breake
out
sodainely
.
Let
vs
also
remember
,
that
if
at
any
time
the
constancie
of
one
man
haue
whetted
the
crueltie
of
our
enemies
,
the
blame
of
the
euill
is
vniustly
ascribed
to
him
.
For
Luke
doth
not
defame
Steeuen
,
when
as
he
saith
,
that
by
meanes
of
him
the
church
was
sorer
vexed
than
before
:
but
he
rather
turneth
this
to
his
praise
,
because
he
did
valiauntly
as
the
Standard-bearer
encourage
others
with
his
example
,
to
fight
couragiously
.
When
he
calleth
it
the
church
which
was
at
Ierusalem
,
his
meaning
is
not
,
that
there
were
churches
elswhere
,
but
he
passeth
ouer
vnto
these
things
which
ensued
thereupon
.
For
whereas
there
was
but
this
one
only
body
of
the
godly
in
al
the
world
,
it
was
rent
in
peeces
through
flight
:
yet
there
sprang
vp
more
churches
by
and
by
of
those
lame
members
,
which
were
dispersed
heere
and
there
,
and
so
the
body
of
Christe
was
spread
abroad
farre
and
wide
,
whereas
it
was
before
shut
vp
within
the
walles
of
Ierusalem
.
They
were
all
scattered
abroad
.
It
is
certain
that
they
were
not
all
scattered
abrode
,
but
the
scripture
vseth
an
vniuersall
note
,
for
that
which
we
say
,
Euery
where
,
or
abroad
.
The
summe
is
this
,
that
not
only
a
fewe
were
in
danger
:
because
the
crueltie
of
the
enemies
raged
throughout
the
whole
church
.
Many
doe
oftentimes
take
themselues
to
their
feete
,
through
faintnesse
of
hearte
,
euen
when
they
heare
any
light
rumour
,
but
these
are
in
another
case
.
For
they
fled
not
vnaduisedly
beeing
discouraged
,
but
because
they
sawe
no
other
meanes
to
pacifie
the
furie
of
the
aduersaries
.
And
he
saith
that
they
were
scattered
not
only
through
diuers
places
of
Iudea
,
but
that
they
cam
euen
vnto
Samaria
:
so
that
the
middle
wall
began
to
be
pulled
down
,
Therefore
seeing
they
see
the
Gospell
so
mightily
resisted
at
Ierusalem
,
they
dare
goe
to
no
other
place
,
vntil
such
time
as
they
haue
broken
that
first
huge
heape
of
straites
.
Assuredly
they
prouide
neither
for
their
case
,
ne
yet
for
their
owne
commodities
,
eyther
for
beeing
voide
of
care
,
by
staying
at
Ierusalem
:
for
they
haue
a
painefull
charge
:
they
are
continually
amiddest
diuers
daungers
,
they
encounter
with
great
troubles
:
wherfore
vndoubtedly
they
are
purposed
to
do
their
dutie
.
And
especially
,
wheras
they
stand
to
it
,
when
all
the
rest
flie
,
that
is
an
euident
testimonie
of
valiant
constancie
.
If
any
man
obiect
,
that
they
might
haue
diuided
the
Prouinces
amongest
them
,
that
they
might
not
all
haue
been
occupied
in
one
place
:
I
answere
,
that
Ierusalem
alone
had
busines
enough
for
them
all
.
In
sum
,
Luke
reckoneth
vp
this
as
a
thing
worthie
of
prayse
,
that
they
followed
not
the
rest
into
voluntarie
exile
,
to
auoid
persecution
:
and
yet
he
doth
not
reprehend
the
flight
of
those
men
,
whose
state
was
more
free
.
For
the
Apostles
did
consider
what
particular
thing
their
calling
hadde
:
to
wit
,
that
they
should
keepe
their
standing
,
seeing
the
wolues
did
inuade
the
sheepefolde
.
The
rigour
of
Tertullian
and
such
like
was
too
great
,
who
did
deny
indifferently
that
it
is
lawful
to
flie
for
fear
of
persecution
.
August
.
saith
better
,
who
giueth
leaue
to
flie
in
such
sort
that
the
churches
beeing
destitute
of
theyr
Pastours
,
bee
not
betrayed
into
the
hands
of
the
enemies
.
This
is
surely
the
best
moderation
,
which
beareth
neither
too
muche
with
the
flesh
,
neither
driueth
those
headlong
to
death
,
who
may
lawefully
saue
their
liues
.
Let
him
that
is
disposed
reade
the
180.
Ep.
to
Honoratus
.
That
I
may
returne
to
the
Apostles
,
if
they
had
been
scattered
here
and
there
with
feare
of
persecution
,
euen
at
the
beginning
,
all
men
might
haue
rightly
called
them
hirelings
.
How
hurtfull
and
filthie
had
the
forsaking
of
the
place
bin
,
at
the
present
time
?
how
greatly
wold
it
haue
discouraged
the
mindes
of
all
men
?
What
great
hurt
should
they
haue
done
with
their
example
among
the
posteritie
?
It
shall
sometimes
so
fall
out
in
deede
,
that
the
pastour
may
also
flie
:
that
is
,
if
they
inuade
him
alone
,
if
the
laying
waste
of
the
church
be
not
feared
,
if
hee
bee
absent
.
But
and
if
both
his
flocke
and
hee
haue
to
encounter
with
the
aduersarie
,
hee
is
a
treacherous
forsaker
of
his
office
,
if
hee
stande
not
stoutlye
to
it
euen
vntill
the
end
.
Priuate
persons
haue
greater
libertie
.
2
They
dressed
Steeuen
.
Luke
sheweth
that
euen
in
the
heat
of
persecution
,
the
godly
were
not
so
discouraged
,
but
beeing
alwayes
zealous
,
they
did
those
dueties
which
did
belong
to
godlinesse
.
Buriall
seemeth
to
be
a
matter
of
small
importance
:
rather
than
they
will
foreslowe
the
same
,
they
bring
themselues
in
no
small
hassarde
of
life
.
And
as
the
circumstance
of
time
doth
declare
that
they
contemned
death
valiantly
:
so
againe
wee
gather
thereby
that
they
were
carefull
to
doe
this
thing
not
without
great
and
vrgent
cause
.
For
this
serued
greatly
to
exercise
their
faith
,
that
the
bodie
of
the
holy
martyr
shoulde
not
bee
left
to
the
wilde
beastes
,
in
whom
Christe
had
triumphed
nobly
according
to
the
glory
of
his
Gospel
.
Neither
could
they
liue
to
Christ
,
vnlesse
they
were
readie
to
be
gathered
vnto
Steeuen
into
the
societie
of
death
.
Therfore
the
care
they
had
to
burie
the
martyr
,
was
vnto
them
a
meditation
vnto
inuincible
constancie
of
professing
the
faith
.
Therfore
they
sought
not
in
a
superfluous
matter
with
an
vnaduised
zeale
to
prouoke
their
aduersaries
.
Although
that
generall
reason
which
ought
alwayes
and
euerie
where
to
be
of
force
amongst
the
godly
,
was
vndoutedly
of
great
weight
with
them
.
For
the
rite
of
burying
doth
appertaine
vnto
the
hope
of
the
resurrection
,
as
it
was
ordeined
by
God
since
the
beginning
of
the
world
to
this
end
.
Wherefore
this
was
alwayes
counted
cruell
Barbarisme
,
to
suffer
bodies
to
lie
vnburied
willingly
.
Profane
men
did
not
know
why
they
shuld
count
the
right
of
buriall
so
holy
:
but
wee
are
not
ignorant
of
the
ende
therof
:
to
wit
,
that
those
which
remaine
aliue
may
know
,
that
the
bodies
are
committed
to
the
earth
as
to
a
prison
,
vntil
they
be
raised
vp
thence
.
Whereby
it
appeareth
that
this
duty
is
profitable
rather
for
those
which
are
aliue
,
than
for
those
which
are
deade
.
Although
it
is
also
a
point
of
our
humanitie
,
to
giue
due
honour
to
those
bodies
to
which
wee
knowe
blessed
immortalitie
to
be
promised
.
They
made
great
lamentation
.
Luke
doth
also
commend
their
profession
of
godlinesse
and
faith
in
their
lamentation
.
For
a
dolefull
and
vnprosperous
ende
causeth
men
for
the
most
part
to
forsake
those
causes
wherein
they
were
delighted
before
.
But
on
the
other
side
these
men
declare
by
their
mourning
,
that
they
are
no
what
terrified
with
the
death
of
Stephen
,
from
standing
stoutly
in
the
approbation
of
their
cause
:
considering
therewithal
what
great
losse
Gods
church
suffered
by
the
death
of
one
man
.
And
we
must
reiect
that
foolish
Philosophie
,
which
willeth
men
to
be
altogither
blockish
,
that
they
may
be
wise
.
It
must
needs
be
that
the
Stoicks
were
void
of
common
sense
,
who
would
haue
a
man
to
be
with
out
all
affection
.
Certaine
mad
fellowes
would
gladly
bring
in
the
same
dotings
into
the
Church
at
this
day
,
and
yet
notwithstanding
although
they
require
an
heart
of
yron
of
other
men
,
there
is
nothing
softer
or
more
effeminate
than
they
.
They
cannot
abide
that
other
men
should
shedde
one
teare
:
if
any
thing
fall
out
otherwise
than
they
woulde
wish
,
they
make
no
end
of
mourning
.
God
doth
thus
punish
their
arrogancy
iestingly
(
that
I
may
so
terme
it
)
seing
that
he
setteth
them
to
be
laught
at
euen
by
boyes
.
But
let
vs
know
that
those
affections
which
God
hath
giuen
to
mans
nature
,
are
of
themselues
no
more
corrupt
,
than
the
authour
himselfe
:
but
that
they
are
first
to
bee
esteemed
according
to
the
cause
:
secondly
if
they
keepe
a
meane
and
moderation
.
Surely
that
man
which
denieth
that
wee
ought
to
reioice
ouer
the
giftes
of
God
,
is
more
like
a
blocke
than
a
man
:
therefore
wee
may
no
lesse
lawfully
sorrowe
when
they
be
taken
away
.
And
least
I
passe
the
compasse
of
this
present
place
,
Paule
doeth
not
altogither
forbidde
men
mourning
,
when
any
of
their
friends
is
taken
away
by
death
,
but
he
would
haue
a
difference
betweene
them
and
the
vnbeleeuers
:
because
hope
ought
to
bee
to
them
a
comfort
,
and
a
remedie
against
vnpatience
.
For
the
beginning
of
death
causeth
vs
to
sorrow
for
good
causes
:
but
because
we
knowe
that
we
haue
life
restored
to
vs
in
Christ
,
we
haue
that
which
is
sufficient
to
appease
our
sorrowe
.
In
like
sort
when
wee
are
sorie
that
the
Church
is
depriued
of
rare
and
excellent
men
,
there
is
good
cause
of
sorrow
:
onely
we
must
seek
such
comfort
as
may
correct
excesse
.
3
But
Saul
.
Wee
must
note
two
thinges
in
this
place
,
howe
greate
the
cruelty
of
the
aduersaries
was
,
and
howe
wonderfull
the
goodnesse
of
God
was
,
who
vouchsafed
to
make
Paul
a
Pastour
of
so
cruel
a
wolfe
.
For
that
desire
to
lay
wast
the
Church
wherewith
he
was
incensed
,
did
seeme
to
cut
away
all
hope
.
Therefore
his
conuersion
was
so
much
the
more
excellent
afterward
.
And
it
is
not
to
bee
doubted
but
that
this
punishment
was
laid
vpon
him
by
God
,
after
that
he
had
conspired
to
put
Stephen
to
death
togither
with
the
other
wicked
men
,
that
he
shoulde
be
the
ringleader
of
crueltie
.
For
God
doeth
oftentimes
punish
sinnes
more
sharply
in
the
Elect
than
in
the
reprobate
.
4
And
they
were
scattered
abroad
.
Luke
declareth
in
this
place
also
,
that
it
came
to
passe
by
the
wonderful
prouidence
of
God
,
that
the
scattering
abroad
of
the
faithfull
,
should
bring
many
vnto
the
vnitie
of
faith
:
thus
doth
the
Lord
vse
to
bring
light
out
of
darknes
,
&
life
out
of
death
.
For
the
voice
of
the
Gospel
which
was
heard
heretofore
in
one
place
onely
,
doth
now
sound
euerywhere
:
in
the
meane
season
we
are
taught
by
this
example
,
that
we
must
not
yeeld
vnto
persecutions
:
but
rather
be
encouraged
vnto
valiantnes
.
For
when
the
faithfull
flie
from
Ierusalem
,
they
are
not
afterwarde
discouraged
either
with
exile
,
or
with
their
present
miseries
,
or
with
any
feare
,
that
they
degenerate
vnto
slouthfulnes
:
but
they
are
as
ready
to
preach
Christ
euen
in
the
midst
of
their
calamitie
,
as
if
they
had
neuer
suffered
any
trouble
.
Moreouer
Luke
seemeth
to
note
that
they
leade
a
wandering
life
,
in
that
they
chaunged
their
lodgings
often
.
Therefore
if
we
desire
to
be
counted
their
brethren
,
let
vs
pricke
forwarde
our selues
so
diligently
,
that
no
feare
or
bitternesse
of
crosse
discourage
vs
,
but
that
wee
goe
forward
in
shewing
forth
the
profession
of
faith
:
and
that
we
neuer
be
weary
of
furthering
the
doctrine
of
Christ
.
For
it
is
an
absurde
thing
that
exile
and
flight
which
are
the
first
exercises
of
martyrdome
,
shoulde
make
vs
dumbe
and
faint-harted
.
5
And
when
Philip
came
into
the
citie
of
Samaria
,
he
preached
Christ
to
them
.
6
And
the
multitude
gaue
eare
to
those
thinges
which
Philip
spake
,
hearing
with
one
consent
,
and
seing
the
signes
which
he
shewed
.
7
For
where
as
many
were
possessed
with
vncleane
spirits
,
they
came
out
crying
with
a
lowde
voyce
.
And
many
that
had
the
palsie
,
and
which
were
lame
,
were
healed
.
8
So
that
there
was
great
ioy
in
that
citie
.
9
And
a
man
named
Simon
,
had
beene
before
in
the
citie
,
exercising
the
art
magike
,
and
bewitching
the
people
of
Samaria
:
saying
,
that
he
was
some
great
man
.
10
To
whom
they
all
gaue
heed
both
small
and
great
,
saying
:
This
man
is
the
great
power
of
God
.
11
And
they
had
giuen
heed
vnto
him
,
because
they
had
beene
bewitched
long
time
with
his
witchcraft
.
12
But
assone
as
they
beleeued
Philip
preaching
concerning
the
kingdome
of
God
,
and
in
the
name
of
Iesus
Christ
,
they
were
baptized
both
men
and
women
.
13
And
Simon
himselfe
beleeued
,
and
being
baptized
,
did
cleaue
to
Philip
:
and
when
hee
sawe
the
signes
and
great
powers
which
were
done
,
hee
wondred
.
5
Luke
saide
that
they
all
preached
the
word
of
God
,
now
he
maketh
mention
of
Philip
alone
,
both
because
his
preaching
was
more
fruitfull
and
effectuall
than
the
preaching
of
the
rest
,
and
also
because
there
followed
notable
histories
,
which
he
will
adde
afterwarde
.
Hee
put
the
citie
of
Samaria
,
for
the
citie
Samaria
,
which
was
laide
waste
by
Hircanus
,
and
built
againe
by
Herod
,
and
called
Sebaste
.
Reade
Iosephus
in
his
thirteenth
and
fifteenth
bookes
of
Antiquities
.
When
hee
saieth
that
Philip
preached
Christ
,
hee
signifieth
that
the
whole
summe
of
the
Gospel
is
contained
in
Christ
.
The
other
speach
which
he
vseth
shortlie
after
,
is
more
perfect
:
yet
it
is
al
one
in
effect
.
Hee
ioyneth
the
kingdome
of
God
and
the
name
of
Christ
togither
:
but
because
we
obtaine
this
goodnesse
through
Christ
,
to
haue
God
to
reigne
in
vs
,
and
to
lead
an
heauenly
life
,
being
renewed
into
spirituall
righteousnesse
,
and
dead
to
the
worlde
,
therefore
the
preaching
of
Christ
containeth
this
point
also
vnder
it
.
But
the
summe
is
this
,
that
Christ
doeth
repaire
with
his
grace
the
worlde
,
being
destroyed
,
which
commeth
to
passe
when
hee
reconcileth
vs
to
the
father
:
secondly
when
hee
regenerateth
vs
by
his
spirite
,
that
the
kingdome
of
God
may
be
erected
in
vs
,
when
Sathan
is
put
to
flight
.
Moreouer
whereas
he
declared
before
,
that
the
Apostles
did
not
stirre
one
foote
from
Ierusalem
,
it
is
to
be
thought
that
he
speaketh
of
one
of
the
seauen
Deacons
,
in
this
place
,
whose
daughters
did
also
prophecie
.
6
And
the
multitude
gaue
eare
.
Luke
declareth
howe
the
Samaritans
did
embrace
Philips
doctrine
.
For
hee
saieth
that
they
hearde
,
whereby
they
tooke
some
taste
:
there
was
also
another
pricke
whereby
they
were
pricked
forwarde
,
and
that
was
myracles
:
at
length
there
followed
attentiuenesse
.
This
is
the
right
going
forwarde
vnto
faith
.
one
accord
,
may
be
ioyned
as
wel
with
hearing
,
as
with
attentiuenesse
.
This
latter
doth
like
mee
better
,
that
they
were
attentiue
with
one
accord
.
And
therein
doth
Luke
commend
the
force
and
efficacie
of
Philips
preaching
,
because
a
great
number
of
men
was
sodainly
wonne
to
heare
attentiuely
with
one
consent
.
7
Vncleane
Spirites
.
Hee
toucheth
certaine
kindes
briefely
,
that
wee
may
knowe
with
what
myracles
they
were
brought
,
to
attribute
any
authoritie
to
Philip.
That
crying
wherewith
the
vncleane
spirites
cried
,
was
a
token
of
resistance
.
Wherefore
this
serued
not
a
little
to
set
forth
the
power
of
Christ
,
that
hee
did
binde
the
diuils
with
his
commaundement
though
they
resisted
stubbornly
.
8
The
ioye
whereof
he
speaketh
,
is
a
fruit
of
faith
.
For
it
cannot
be
but
that
so
soone
as
we
know
that
God
will
be
fauourable
and
mercifull
,
our
minds
shal
be
rapt
with
incomparable
ioy
,
and
such
as
doeth
farre
passe
all
vnderstanding
.
9
A
certaine
man
named
Simon
.
This
was
such
a
let
,
that
it
might
seem
that
the
Gospel
coulde
haue
no
passage
to
come
vnto
the
Samaritans
.
For
the
mindes
of
them
all
were
bewitched
with
Simons
iuglings
.
And
this
amasednesse
was
growne
to
some
strength
by
reason
of
long
space
of
time
.
Furthermore
experience
teacheth
what
a
harde
matter
it
is
to
pluck
that
error
out
of
the
mindes
of
men
,
which
hath
taken
root
through
long
continuance
,
and
to
call
them
backe
vnto
a
sound
and
right
mind
,
who
are
already
hardned
.
Superstition
made
them
more
obstinate
in
their
error
,
because
they
counted
Simon
not
onely
as
a
Prophet
of
God
,
but
euen
as
the
spirit
of
God
.
10
For
the
surname
great
power
,
tended
to
this
end
,
that
whatsoeuer
should
otherwise
be
diuine
,
might
wax
vile
through
this
greatnes
.
Therfore
the
power
of
Christ
appeareth
hereby
more
plainely
,
in
that
Philip
brake
through
these
lets
.
Which
thing
Luke
amplifieth
.
11
When
hee
saith
,
that
they
were
astonyed
from
the
least
to
the
greatest
.
For
seeing
all
men
of
what
estate
so
euer
they
were
,
were
deluded
,
what
entrance
coulde
the
Gospel
haue
:
especially
sythence
it
was
no
meane
seducing
?
For
all
their
senses
were
besotted
.
And
besides
that
we
see
thereby
how
mightie
the
truth
is
,
there
is
also
set
before
vs
an
example
of
constancie
in
Philip
:
who
though
he
see
no
way
,
yet
doeth
hee
set
hand
to
the
Lords
worke
with
a
valiant
courage
,
waiting
for
the
successe
which
God
should
giue
.
And
thus
must
we
do
,
we
must
valiantly
attempt
whatsoeuer
the
Lorde
commaundeth
,
euen
when
our
indeuours
seeme
to
be
vaine
.
Furthermore
whereas
Sathan
did
bewitch
the
Samaritans
:
let
vs
know
that
it
is
the
common
punishment
of
infidelitie
.
Al
men
are
not
bewitched
in
deede
with
the
iuglings
of
inchaunters
,
neither
are
there
Simons
euery
where
,
which
can
so
seduce
and
deceiue
:
but
my
meaning
is
,
that
it
is
no
wonder
,
if
Sathan
do
mocke
men
diuersly
in
the
darke
.
For
they
are
subiect
to
all
errors
whosoeuer
are
not
gouerned
by
the
Spirite
of
God
.
Furthermore
when
Luke
saith
that
they
were
all
seduced
one
with
another
:
we
are
taught
that
neither
wit
,
neither
all
that
reason
and
wisedome
which
we
haue
,
are
sufficient
to
auoide
the
craftinesse
of
Sathan
withall
.
And
surely
wee
see
in
what
foolish
and
doting
errours
they
were
intangled
,
who
were
counted
in
the
world
wiser
than
others
.
The
great
power
of
God
.
Therefore
Sathan
abused
the
name
of
God
to
deceiue
:
which
is
the
most
pestilent
kind
of
deceiuing
,
so
farre
is
it
from
being
any
excuse
.
It
hath
beene
saide
before
,
that
Simon
did
take
to
him selfe
the
name
of
the
principall
power
of
God
,
that
he
might
suppresse
and
surpasse
whatsoeuer
was
elsewhere
diuine
:
as
the
sunne
darkneth
all
the
starres
with
his
light
.
This
was
wicked
and
vngodly
prophaning
of
the
name
of
God
.
But
wee
reade
of
nothing
which
was
done
heere
,
which
is
not
done
as
yet
dayly
.
For
men
are
bent
to
nothing
more
than
to
translate
that
to
Sathan
,
which
is
proper
to
God
.
They
pretend
religion
,
but
what
did
this
pretence
helpe
the
Samaritans
?
Therefore
it
goeth
well
with
vs
when
God
setteth
forth
to
vs
his
power
in
Christ
,
and
declareth
therewith
that
we
must
not
seeke
the
same
any
where
else
:
&
doth
discouer
the
sleights
and
iugling
casts
of
Satan
which
wee
must
auoid
,
to
the
end
he
may
keepe
vs
still
in
himselfe
.
12
When
they
had
beleeued
.
That
is
the
myracle
whereof
I
spake
,
because
they
hearde
Philip
,
who
were
altogither
made
astonyed
with
the
illusions
of
Simon
:
in
that
they
were
made
partakers
of
the
heauenlie
wisdom
who
were
blockish
&
dul
.
So
that
they
were
after
a
sort
brought
from
hell
to
heauen
.
Whereas
Baptisme
followed
faith
,
13
Simon
also
himselfe
.
Hee
which
had
besotted
the
whole
citie
with
his
witcherie
,
receiueth
the
truth
togither
with
others
.
Hee
which
had
boasted
himselfe
to
be
the
principall
power
of
God
,
submitteth
himselfe
to
God
:
though
he
were
brought
to
the
knowledge
of
the
Gospel
,
not
so
much
for
his
owne
sake
alone
,
as
for
the
whole
countries
sake
,
that
that
offence
might
be
taken
out
of
the
way
,
which
might
haue
hindred
the
vnskilfull
.
And
to
this
end
tendeth
that
which
Luke
setteth
downe
afterward
,
that
he
wondred
at
the
signes
.
For
God
meant
to
triumph
ouer
this
man
,
whom
the
Samaritans
counted
a
petit
God
:
which
commeth
to
passe
whiles
he
is
enforced
to
giue
glorie
to
the
true
myracles
,
after
that
his
vaine
boasting
is
taken
away
.
And
yet
he
giueth
not
himselfe
ouer
syncerely
to
Christ
:
for
then
his
ambition
,
and
that
wicked
and
prophane
account
which
hee
made
of
the
gifts
of
God
,
should
not
breake
out
.
And
yet
I
am
not
of
their
minde
,
who
thinke
that
hee
made
onely
a
semblance
of
faith
,
seing
he
did
not
beleeue
.
Luke
saith
plainly
that
hee
beleeued
,
and
the
reason
is
added
,
Because
hee
was
touched
with
wondring
.
How
then
doth
he
shortly
after
bewray
himselfe
to
be
but
an
hypocrite
?
I
answere
,
That
there
is
some
meane
betweene
faith
and
meere
dissimulation
.
The
Epicures
and
Lucianists
doe
professe
that
they
beleeue
,
where
as
notwithstanding
they
laugh
inwardly
,
wheras
the
hope
of
eternall
life
is
vnto
them
a
vaine
thing
,
finally
whereas
they
haue
no
more
godlinesse
than
dogs
and
swine
.
But
there
be
many
,
who
(
howsoeuer
they
be
not
regenerate
with
the
Spirit
of
adoption
,
&
do
not
addict
themselues
vnto
God
with
the
true
affection
of
the
heart
,
being
ouercome
with
the
power
of
the
word
,
do
not
onely
confesse
that
that
is
true
which
is
taught
,
but
are
also
touched
with
some
feare
of
God
,
so
that
they
receiue
doctrine
.
For
they
conceiue
that
God
must
be
heard
,
that
hee
is
both
the
author
and
also
the
iudge
of
the
world
.
Therefore
they
make
no
semblance
of
faith
before
men
,
which
is
none
,
but
they
thinke
that
they
beleeue
.
And
this
faith
continueth
onely
for
a
time
,
whereof
Christ
speaketh
in
Marke
:
He
was
baptized
.
It
appeareth
plainely
by
this
example
of
Simon
,
that
all
men
haue
not
that
grace
giuen
them
in
Baptisme
,
which
grace
is
there
figured
.
The
opinion
of
the
Papistes
is
this
,
That
,
vnlesse
mortall
sinne
bee
the
cause
of
let
,
all
men
receiue
the
truth
and
effect
with
the
signes
.
So
that
they
attribute
vnto
the
sacraments
magicall
force
,
as
if
they
did
profite
without
faith
.
But
let
vs
know
,
that
the
Lorde
offereth
to
vs
by
the
Sacraments
,
whatsoeuer
the
annexed
promises
do
sounde
,
and
that
they
are
not
offered
in
vaine
,
so
that
being
directed
vnto
Christ
by
faith
,
wee
fette
from
him
whatsoeuer
the
Sacramentes
doe
promise
.
And
although
the
receiuing
of
Baptisme
did
profite
him
nothing
then
,
yet
if
conuersion
followed
afterwarde
,
as
some
men
suppose
,
the
profite
was
not
extinguished
nor
abolished
.
For
it
commeth
to
passe
oftentimes
that
the
Spirit
of
God
worketh
afterwarde
after
long
time
,
that
the
Sacraments
may
begin
to
shew
forth
their
force
.
Did
cleaue
to
Philip.
Whereas
Philip
admitted
him
into
his
company
,
it
appeareth
thereby
how
hard
a
matter
it
is
to
knowe
hypocrites
.
And
this
is
a
tryall
of
our
patience
.
14
And
when
the
Apostles
which
were
at
Ierusalem
,
had
heard
:
that
Samaria
had
receiued
the
word
of
God
,
they
sent
vnto
them
Peter
and
Iohn
.
15
Who
when
they
were
come
downe
,
they
prayed
for
them
,
that
they
might
receiue
the
holy
Ghost
.
16
For
he
was
not
as
yet
come
downe
vpon
any
of
them
:
but
they
were
onely
baptized
in
the
name
of
Christ
Iesus
.
17
Then
they
laid
their
hands
vpon
them
,
and
they
receiued
the
holy
Ghost
.
14
Luke
describeth
in
this
place
the
proceedings
of
the
grace
of
God
in
the
Samaritans
,
as
hee
vseth
to
enrich
the
faithfull
continually
with
greater
giftes
of
his
Spirite
.
For
we
must
not
thinke
,
that
the
Apostles
tooke
that
counsell
whereof
Luke
speaketh
,
without
the
instinct
of
the
same
God
,
who
had
already
begunne
his
worke
in
Samaria
by
the
hand
of
Philip.
And
he
vseth
his
instruments
diuersely
vnto
diuerse
parts
of
his
worke
,
according
to
his
good
pleasure
.
He
vsed
Philip
as
an
instrument
to
bring
them
vnto
the
faith
:
nowe
he
ordaineth
Peter
and
Iohn
to
be
ministers
to
giue
the
spirite
.
And
thus
doeth
he
foster
the
vnitie
of
his
Church
,
when
one
helpeth
another
:
and
doeth
not
onely
knitte
man
and
man
togither
,
but
whole
Churches
also
.
Hee
coulde
haue
finished
that
which
hee
had
begunne
by
Philip
:
but
to
the
ende
the
Samaritans
might
learne
to
embrace
brotherly
fellowshippe
with
the
first
Church
,
hee
meant
to
binde
them
heerewith
as
with
a
bande
:
secondlie
hee
meant
to
graunt
the
Apostles
(
whom
hee
had
commaunded
to
preach
the
Gospell
throughout
the
whole
worlde
,
Which
were
at
Ierusalem
.
This
may
carry
a
double
meaning
,
either
that
al
the
Apostles
were
at
Ierusalem
then
,
or
that
there
were
certaine
resident
there
,
when
the
rest
went
hither
and
thither
.
And
I
doe
rather
allowe
this
later
:
for
it
is
to
bee
thought
that
they
did
so
deuide
themselues
,
that
alwayes
some
of
the
number
might
take
vpon
them
diuerse
ambassages
,
as
occasion
was
offered
:
that
some
might
stay
at
Ierusalem
,
as
in
the
principal
standing
.
Againe
it
may
be
,
that
after
euery
man
had
spent
some
time
in
his
voyage
,
they
were
wont
to
assemble
themselues
there
.
It
is
certaine
in
deed
that
that
time
which
they
spent
at
Ierusalem
was
not
spent
in
idlenes
:
and
secondly
that
they
were
not
tyed
to
some
one
place
,
15
They
prayed
.
Vndoubtedly
they
taught
first
:
for
we
know
that
they
were
no
dombe
persons
:
but
Luke
passeth
ouer
that
which
was
common
to
them
and
Philip
,
and
declareth
onely
what
newe
thing
the
Samaritans
had
by
their
comming
:
to
wit
,
that
they
had
the
spirite
giuen
them
then
.
16
But
here
ariseth
a
question
.
For
hee
saieth
that
they
were
onely
baptized
into
the
name
of
Christ
,
and
that
therefore
they
had
not
as
yet
receiued
the
holy
Ghost
.
But
Baptisme
must
either
be
in
vaine
and
with
out
grace
,
or
else
it
must
haue
all
the
force
which
it
hath
from
the
holie
Ghost
.
In
Baptisme
we
are
washed
from
our
sinnes
:
but
Paule
teacheth
that
our
washing
is
the
worke
of
the
holy
Ghost
.
They
were
onely
baptized
.
We
must
not
vnderstand
this
as
spoken
contemptuously
of
Baptisme
:
but
Luke
his
meaning
is
,
that
they
were
onely
endewed
then
with
the
grace
of
common
adoption
&
regeneration
,
which
is
offered
to
all
the
godly
in
Baptisme
.
As
for
this
,
it
was
an
extraordinarie
thing
,
that
certaine
shoulde
haue
the
giftes
of
the
Spirite
giuen
them
,
which
might
serue
to
set
foorth
the
kingdome
of
Christ
and
the
glorie
of
the
Gospel
:
for
this
was
the
vse
thereof
,
that
euerie
one
might
profite
the
Church
,
according
to
the
measure
of
his
habilitie
.
We
must
note
this
therefore
,
because
whiles
the
Papistes
will
set
vp
their
feigned
confirmation
,
they
are
not
afraide
to
breake
out
into
this
sacilegious
speech
,
that
they
are
but
halfe
Christians
,
vpon
whom
the
hands
haue
not
beene
as
yet
laide
.
This
is
not
tollerable
nowe
,
because
whereas
this
was
a
signe
which
lasted
onely
for
a
time
,
they
made
it
a
continuall
law
in
the
Church
,
as
if
they
had
the
Spirite
in
readinesse
to
giue
to
whom
soeuer
they
would
.
Wee
knowe
that
when
the
testimonie
and
pledge
of
Gods
grace
is
set
before
vs
in
vaine
and
without
the
thing
it selfe
,
it
is
too
filthy
mockerie
,
but
euen
they
themselues
are
enforced
to
graunt
,
that
the
Church
was
bewtified
for
a
time
onely
with
these
gifts
:
Whereupon
it
followeth
that
the
laying
on
of
hands
which
the
Apostles
vsed
,
had
an
end
when
the
effect
ceased
.
I
omit
that
,
17
When
they
had
laid
their
hands
.
The
laying
on
of
hands
followeth
prayers
,
whereby
they
testifie
that
the
grace
of
the
Spirite
is
not
included
in
the
externall
ceremonie
,
which
they
craue
humblie
at
the
hands
of
another
.
And
yet
when
they
confesse
that
God
is
the
authour
,
they
neglect
not
the
ceremonie
which
was
deliuered
them
by
God
to
this
vse
:
and
because
they
vsurpe
it
not
rashly
,
the
effect
is
also
annexed
.
This
is
the
profite
and
efficacy
of
signes
,
because
God
worketh
in
them
,
and
yet
he
remaineth
the
only
giuer
of
grace
,
and
distributeth
the
same
according
to
his
good
pleasure
:
but
let
vs
remember
,
that
the
laying
on
of
hands
was
the
instrument
of
God
,
at
such
time
as
he
gaue
the
visible
graces
of
the
Spirit
to
his
,
and
that
since
that
the
Church
was
depriued
of
such
riches
,
it
is
onely
a
vaine
visure
without
any
substance
.
18
And
when
Simon
sawe
that
the
holy
Ghost
was
giuen
by
the
laying
on
of
the
Apostles
hands
,
he
offered
them
money
.
19
Saying
:
Giue
me
also
this
power
:
that
on
whom
I
shall
lay
my
hands
,
he
may
receiue
the
holy
Ghost
.
20
And
Peter
saide
vnto
him
,
Thy
money
perish
with
thee
:
because
thou
hast
thought
that
the
gift
of
God
is
obtained
with
money
.
21
Thou
hast
no
part
nor
inheritance
in
this
busines
.
For
thy
heart
is
not
right
before
God
.
22
Therefore
repent
of
this
wickednes
,
and
pray
vnto
God
,
if
peraduenture
the
cogitation
of
thy
heart
may
be
forgiuen
thee
.
23
For
I
see
that
thou
art
in
the
gall
of
bitternes
,
and
in
the
bonde
of
vnrighteousnesse
.
24
And
Simon
answering
,
said
:
Pray
yee
for
me
vnto
God
,
that
none
of
these
things
may
happen
to
me
which
yee
haue
said
.
25
Then
when
they
had
testified
and
spoken
the
worde
of
God
,
they
returned
to
Ierusalem
,
and
they
preached
the
Gospel
in
manie
streetes
of
the
Samaritans
.
18
And
when
Simon
.
Simons
hypocrisie
is
nowe
discouered
,
not
because
that
he
had
feigned
before
that
he
beleued
:
for
when
he
was
conuict
,
he
gaue
Christ
his
hande
in
earnest
,
like
as
many
yeelde
vnto
the
Gospel
,
least
they
striue
against
God
,
but
in
the
meane
season
they
continue
like
to
themselues
:
whereas
the
denyall
of
our selues
ought
to
follow
true
faith
.
And
this
is
to
mixe
Christ
with
Satan
,
when
doctrine
pearceth
not
vnto
the
hidden
affections
of
the
heart
,
but
the
inwarde
vncleannes
lyeth
hidden
there
.
Therefore
God
wipeth
away
that
false
colour
nowe
in
Simon
,
least
by
professing
the
name
of
Christ
,
hee
deceiue
both
himselfe
and
others
.
For
that
ambition
which
was
hidden
before
,
breaketh
out
nowe
,
when
as
he
desireth
to
be
equall
with
the
Apostles
.
This
is
nowe
one
vice
:
an
other
is
,
because
whiles
hee
thinketh
that
the
grace
of
God
is
to
be
sold
,
he
will
get
some
greedy
gaine
thereby
.
Whereby
it
appeareth
that
he
is
a
prophane
man
,
and
such
as
had
not
tasted
the
first
principles
of
godlinesse
:
for
he
is
touched
with
no
desire
of
Gods
glory
:
yea
he
doth
not
once
think
what
it
is
to
be
a
minister
of
God
.
As
he
had
heretofore
gotten
gaine
by
his
magike
,
so
he
thought
that
it
woulde
be
gainesome
,
if
he
might
giue
the
graces
of
the
Spirite
.
For
vndoubtedly
he
hunted
after
riches
,
and
sought
to
purchase
praise
in
the
sight
of
the
world
:
and
hee
did
God
great
iniury
also
,
because
hee
thought
that
this
heauenly
power
did
nothing
differ
from
his
magicall
inchantments
.
Now
we
vnderstand
briefely
what
and
how
many
waies
Simon
offended
.
In
the
gifts
of
the
Spirit
he
doth
not
adore
neither
acknowledge
the
power
of
Christ
:
he
doeth
not
confesse
that
the
Apostles
were
endewed
with
heauenly
power
,
to
set
forth
Christs
glory
by
their
ministerie
:
his
owne
ambition
driueth
and
carrieth
him
headlong
,
so
that
hee
desireth
to
become
excellent
,
and
to
make
the
worlde
subiect
to
himselfe
,
setting
God
apart
;
he
will
buy
the
holy
Ghost
,
as
if
he
could
be
bought
with
money
.
20
Peter
answered
.
Peter
giueth
him
the
repulse
here
stoutly
:
and
being
not
content
to
chide
him
,
he
addeth
a
bitter
curse
or
wish
,
That
Simon
and
his
money
may
perish
togither
.
Though
he
doth
not
so
much
wish
vnto
him
destruction
,
as
hee
telleth
him
that
the
iust
vengeance
of
God
hangeth
ouer
his
head
,
that
he
might
terrifie
him
.
In
sum
he
sheweth
what
he
hath
deserued
,
when
he
hath
made
the
spirit
of
God
subiect
to
filthy
buying
,
&
selling
:
as
if
he
should
haue
said
,
Thou
art
worthy
to
perish
with
thy
money
,
when
thou
doest
so
blaspheme
the
Spirit
of
God
.
For
wee
may
easily
gather
by
that
which
followeth
,
that
Peter
would
rather
haue
had
Simon
saued
than
destroyed
.
But
as
it
were
supplying
the
place
of
a
iudge
,
he
pronounceth
what
punishment
Simon
his
vngodlinesse
deserueth
:
and
it
was
requisite
that
he
should
be
thus
accused
with
such
vehemencie
,
that
hee
might
perceiue
the
greatnes
of
his
offence
.
To
the
same
end
tendeth
that
,
that
he
iudged
his
money
to
perish
.
For
he
signifieth
that
it
was
as
it
were
infe●●ed
and
polluted
with
cogitation
of
wickednes
,
because
it
was
offered
to
such
a
wicked
vse
.
And
surely
we
ought
rather
to
wish
that
all
the
whole
world
perish
,
than
that
those
things
should
darken
the
glory
of
God
,
which
in
comparison
thereof
are
nothing
worth
.
When
he
wisheth
thus
to
a
sacrilegious
man
,
he
doth
not
so
much
respect
the
person
as
the
fact
.
For
we
must
be
offended
with
the
offences
of
men
in
such
sort
,
that
we
must
pitty
the
men
themselues
.
21
Thou
hast
no
part
.
Some
doe
frame
this
sentence
otherwise
,
that
Simon
is
not
partaker
of
grace
,
because
he
setteth
a
price
thereof
.
But
the
other
reading
which
we
haue
followed
,
is
more
vsual
:
to
wit
,
that
that
reason
be
ioyned
to
the
former
member
.
And
surely
it
is
better
to
knitte
the
two
sentences
togither
thus
,
Thy
money
perish
with
thee
,
because
thou
thinkest
that
the
vnestimable
gift
of
the
Spirit
can
be
bought
with
money
.
Whereas
the
old
interpreter
had
put
,
In
this
worde
:
Erasmus
translated
it
more
fitly
,
In
this
businesse
.
For
Peter
his
meaning
is
,
that
that
sacrilegious
person
hath
nothing
to
doe
in
all
that
administration
,
who
doth
wickedly
prophane
the
same
.
Furthermore
both
the
Papistes
&
also
the
old
diuines
haue
disputed
much
concerning
Simon
:
but
that
which
the
Papists
call
simonie
,
doth
not
agree
with
Simons
fact
.
Simon
woulde
haue
bought
the
grace
of
the
Spirite
with
money
:
the
Papistes
applie
the
crime
of
symonie
vnto
their
idle
reuenewes
.
And
yet
I
speake
not
this
,
that
I
may
extenuate
those
horrible
sinnes
which
reigne
at
this
day
in
popery
,
in
bying
&
selling
spiritual
promotions
.
Now
this
wickednes
is
filthy
inough
of
it self
,
in
that
they
hold
such
a
mart
in
the
Church
of
God
.
And
in
the
mean
season
we
must
note
the
true
definition
of
symony
:
to
wit
,
that
it
is
a
wicked
buying
&
selling
of
the
gifts
of
the
Spirit
,
or
some
other
such
like
thing
,
whiles
that
a
man
abuseth
them
vnto
ambition
or
other
corruptions
.
Though
I
confes
that
al
those
imitate
Simon
,
who
striue
to
attain
vnto
the
gouernment
of
the
church
by
vnlawfull
means
:
which
thing
we
see
committed
at
this
day
without
shame
,
as
if
it
were
lawfull
:
and
wee
can
scarce
finde
one
Priest
in
all
poperie
which
is
not
manifestly
a
symonaical
person
in
this
respect
:
because
none
can
but
vp
his
heade
amongst
them
,
but
hee
must
creepe
in
by
indirect
meanes
.
Although
we
must
confesse
,
(
which
thing
euen
children
see
,
to
our
great
shame
,
)
that
this
vice
is
too
common
euen
amongst
the
false
professors
of
the
Gospel
.
But
let
vs
remember
first
,
to
the
ende
we
may
be
free
from
the
infection
of
Simon
,
that
the
gifts
of
the
Spirite
are
not
gotten
with
money
,
but
that
they
are
giuen
of
the
free
and
meere
goodnesse
of
God
,
and
that
for
the
edifying
of
the
Church
:
that
is
,
that
euery
man
may
studie
to
helpe
his
brethren
according
to
the
measure
of
his
habilitie
:
that
euery
man
may
bestowe
that
about
the
common
good
of
the
Church
,
which
he
hath
receiued
:
&
that
the
excellencie
of
no
man
may
hinder
,
but
that
Christ
may
excell
all
.
Notwithstanding
it
may
seeme
a
maruellous
matter
,
that
Peter
excludeth
Simon
from
being
a
partaker
of
the
Spirit
,
as
concerning
speciall
gifts
:
because
his
heart
is
not
right
before
God
.
For
the
wickednes
of
Iudas
did
not
let
him
from
hauing
the
gifts
of
the
Spirit
in
great
measure
:
neither
had
the
giftes
of
the
spirit
ben
so
corrupted
amongst
the
Corinthians
,
if
their
heart
had
beene
right
in
the
sight
of
God
.
Therefore
that
reason
which
Peter
alledgeth
,
seemeth
insufficient
:
because
many
men
excell
oftentimes
in
the
gifts
of
the
spirit
,
who
haue
an
vncleane
heart
.
But
first
of
all
there
followeth
no
absurdity
,
if
God
giue
such
graces
to
men
which
are
vnworthy
thereof
.
secondly
Peter
prescribeth
no
general
rule
in
this
place
,
but
because
the
church
alone
is
for
the
most
part
made
partaker
of
the
gifts
of
the
spirit
,
he
pronounceth
that
Simon
who
is
a
straunger
to
Christ
,
is
vnworthy
to
haue
the
same
graces
giuen
him
(
which
are
bestowed
vpon
the
faithful
)
as
if
he
were
one
of
Gods
houshold
.
Moreouer
he
had
blasphemed
those
gifts
whereof
he
is
depriued
.
22
Repent
therefore
.
Whereas
he
exhorteth
him
vnto
repentance
and
prayer
,
hee
putteth
him
in
some
hope
of
pardon
thereby
:
for
no
man
shall
euer
bee
touched
with
anie
desire
of
repentance
,
saue
onely
he
which
shall
beleeue
that
God
will
haue
mercie
vppon
him
:
on
the
other
side
dispaire
will
alwayes
carrie
men
headlong
vnto
boldnesse
.
Furthermore
the
Scripture
teacheth
that
God
is
not
called
vppon
aright
,
saue
onely
by
faith
.
Therefore
wee
see
howe
Peter
raiseth
vp
Simon
nowe
,
vnto
hope
of
saluation
,
whom
hee
had
throwne
downe
before
with
the
cruell
lightnings
and
thunderbolts
of
wordes
:
and
yet
Simon
his
sinne
was
no
small
sinne
.
But
,
if
it
could
be
,
we
ought
to
plucke
men
euen
out
of
hell
.
Therefore
vntill
such
time
as
euen
the
most
wicked
men
doe
by
manifest
signes
bewraie
themselues
to
bee
reprobates
,
no
one
of
them
is
to
bee
handled
so
sharpely
,
but
that
remission
of
sinnes
is
to
bee
set
before
him
.
Yea
wee
must
so
deale
with
those
for
whom
sharpe
chiding
is
profitable
by
reason
of
their
hardnesse
and
stubbernenesse
,
that
we
throw
them
downe
with
one
hand
,
and
set
them
on
foote
with
the
other
.
For
the
Spirit
of
God
doth
not
suffer
vs
to
accurse
them
.
But
Peter
seemeth
to
bring
him
into
some
feare
and
doubt
when
he
saith
If
peraduenture
.
And
the
Papists
go
about
to
proue
by
this
place
and
such
like
,
that
wee
must
pray
with
doubtfull
mindes
:
because
men
may
vnaduisedly
promise
themselues
certaine
successe
in
their
petitions
:
but
we
may
readily
answere
them
.
For
the
word
ei
ara
signifieth
as
much
as
if
a
man
should
say
,
If
by
any
meanes
thou
maist
obtain
pardon
of
God
.
Peter
vseth
this
word
,
not
that
he
may
leaue
Simons
mind
in
a
perplexitie
,
but
that
he
may
the
more
pricke
him
forward
to
bee
earnest
in
prayer
.
For
the
very
difficultie
doth
not
a
litle
serue
to
stir
vs
vp
:
because
when
we
see
the
thing
at
hande
,
wee
are
too
carelesse
and
sluggish
.
Therefore
Peter
doth
not
terrifie
Simon
,
that
hee
may
ouerthrow
or
trouble
all
hope
of
obtaining
,
in
his
heart
,
but
putting
him
in
sure
hope
,
if
he
shall
craue
pardon
humblie
and
from
his
heart
,
he
telleth
him
onely
that
pardon
is
harde
to
be
gotten
,
by
reason
of
the
greatnesse
of
his
offence
,
to
the
end
hee
may
prouoke
him
vnto
feruentnesse
.
For
it
is
requisite
that
we
be
lightned
by
faith
when
we
go
vnto
God
,
yea
that
she
be
the
mother
of
prayer
.
23
In
the
gall
of
bitternesse
.
Peter
doth
sharply
reproue
Simon
againe
,
and
striketh
him
with
Gods
iudgement
.
For
vnlesse
he
had
ben
compelled
to
descend
into
himselfe
,
he
would
neuer
haue
bene
turned
in
good
earnest
vnto
God
.
For
there
is
nothing
more
deadly
for
men
which
are
blockish
,
than
when
we
flatter
them
,
or
when
wee
doe
but
a
little
scrape
the
skinne
,
whereas
they
ought
rather
to
be
thrust
through
.
Therefore
vntil
such
time
as
a
sinner
shall
conceiue
sorrowe
and
true
heauinesse
by
reason
of
his
sinne
,
we
must
vse
such
seueritie
as
may
wounde
his
minde
:
otherwise
the
rotten
sore
shall
be
nourished
within
,
which
shall
by
little
and
little
consume
the
man
himselfe
.
Yet
let
vs
alwayes
obserue
this
meane
,
that
we
prouide
for
mens
saluation
,
so
much
as
in
vs
lieth
.
Moreouer
there
bee
two
excellent
fine
metaphors
in
Peters
words
:
the
one
whereof
seemeth
to
bee
taken
out
of
Moses
,
where
hee
forbiddeth
that
there
bee
not
in
vs
any
roote
,
from
which
springeth
gal
and
wormwood
.
Deut.
29.
By
which
speech
is
noted
the
inward
wickednesse
of
the
hart
:
when
as
it
hath
so
conceiued
the
poyson
of
vngodlinesse
,
that
being
therewith
infected
,
it
can
bring
foorth
nothing
but
bitternesse
.
To
the
same
ende
tendeth
the
binding
of
iniquitie
:
to
wit
,
when
the
whole
hart
is
kept
bound
and
tyed
by
Satan
.
For
it
falleth
out
sometimes
,
that
men
which
are
otherwise
giuen
very
godlily
,
do
breake
out
into
euill
works
,
who
haue
not
their
heart
corrupt
inwardly
with
poison
.
We
know
that
hypocrisie
is
ingendred
in
mans
nature
:
but
when
as
the
Spirit
of
God
doth
shine
,
we
are
not
so
blinded
in
our
vices
,
that
we
nourish
them
within
as
if
it
were
some
hidden
bundle
.
Therfore
Peter
his
meaning
is
,
that
Simon
fel
not
onely
in
one
point
,
but
that
his
very
heart
roote
was
corrupt
and
bitter
:
that
he
fell
into
Satans
snares
not
onely
in
one
kinde
of
sin
,
but
that
al
his
senses
were
insnared
,
so
that
he
was
wholly
giuen
ouer
to
Satan
,
and
was
become
the
bonde
slaue
of
iniquitie
.
In
the
meane
season
wee
are
taught
,
that
the
greatnes
of
offences
is
esteemed
not
so
much
according
to
the
fact
which
appeareth
,
as
according
to
the
affection
of
the
heart
.
24
Simon
answered
.
Hereby
wee
gather
,
that
hee
did
not
so
take
that
which
Peter
had
threatned
vnto
him
,
but
that
hee
did
consider
that
his
saluation
was
sought
.
And
though
Peter
alone
spake
,
yet
he
attributeth
the
speech
,
vnto
al
,
by
reason
of
the
consent
.
Now
ariseth
a
question
what
we
ought
to
thinke
of
Simon
.
The
Scripture
carrieth
vs
no
farther
,
saue
onely
vnto
a
coniecture
.
Wheras
he
yeeldeth
when
he
is
reproued
,
and
being
touched
with
the
feeling
of
his
sin
,
feareth
the
iudgement
of
god
:
and
that
done
,
flieth
vnto
the
mercie
of
God
,
and
commendeth
himself
to
the
prayers
of
the
church
:
these
are
assuredly
no
smal
signes
of
repentance
:
therefore
we
may
coniect
that
he
repented
.
And
yet
the
old
writers
affirme
with
one
consent
,
that
he
was
a
great
enimie
to
Peter
afterward
,
&
that
he
disputed
with
him
by
the
space
of
three
dayes
at
Rome
.
The
disputation
is
also
extant
in
writing
vnder
the
name
of
Clement
,
but
it
hath
in
it
such
filthy
dotings
,
that
it
is
a
wonder
that
Christian
cares
can
abide
to
heare
them
.
Again
,
Augustine
writing
to
Iannarius
,
saith
,
that
there
were
diuerse
and
false
rumors
spread
abroade
in
Rome
in
his
time
,
concerning
that
mater
.
Wherfore
nothing
is
more
safe
than
bidding
adue
to
vncertaine
opinions
,
simplie
to
imbrace
that
which
is
set
downe
in
the
Scriptures
.
That
which
we
reade
elsewhere
of
Simon
,
may
iustly
be
supected
for
many
causes
.
25
And
they
testified
.
In
these
wordes
Luke
teacheth
,
that
Peter
and
Iohn
came
not
onely
,
that
they
might
enrich
the
Samaritans
with
the
gifts
of
the
Spirite
,
but
also
that
they
might
establish
them
in
the
faith
which
they
had
already
receiued
,
by
approuing
Philip
his
doctrine
.
For
thus
much
doth
the
word
testifie
import
:
as
if
he
shuld
say
that
it
came
passe
by
their
testimony
,
that
the
word
of
God
had
ful
and
perfit
authority
,
and
that
the
truth
was
of
force
,
as
being
well
testified
and
authentical
.
Notwithstanding
Luke
teacheth
therewithal
,
that
they
were
faithful
witnesses
of
God
,
when
he
addeth
that
they
vttered
the
word
of
god
.
This
was
therefore
the
sum
of
the
Apostles
doctrine
,
faithfully
to
vtter
those
things
which
they
had
learned
of
the
Lord
,
and
not
their
own
inuentions
or
the
inuentions
of
any
man
else
.
He
saith
,
that
they
did
this
not
onely
in
the
cittie
,
but
also
in
villages
.
Therefore
wee
see
that
they
were
so
inflamed
to
further
the
glory
of
Christ
,
that
whither
soeuer
they
came
,
they
had
him
in
their
mouth
.
So
that
the
seede
of
life
began
to
be
sowen
throughout
the
whole
region
,
after
that
it
was
preached
in
the
Citie
.
26
And
an
Angel
of
the
Lord
spake
to
Philip
,
saying
:
Arise
,
and
go
toward
the
South
,
to
the
way
which
goeth
downe
from
Ierusalem
to
Gaza
:
it
is
waste
.
27
And
when
he
arose
,
he
went
.
And
beholde
a
man
an
Aethiopian
,
an
Eunuch
,
a
man
of
great
authoritie
with
Candace
Queene
of
Aethiopia
,
which
had
the
rule
of
all
her
treasure
,
which
came
to
Ierusalem
to
worship
:
28
And
as
he
returned
and
sate
in
his
Charriot
,
he
reade
Isaias
the
Prophet
.
29
And
the
Spirite
saide
to
Philip
:
Drawe
neere
,
and
bee
thou
ioyned
to
this
Charriot
.
30
And
as
Philip
ran
vnto
it
,
he
heard
him
reading
the
Prophet
I
say
,
and
he
said
:
Vnderstandest
thou
what
thou
readest
?
31
He
said
,
How
can
I
,
vnlesse
some
man
direct
me
?
And
he
requested
Philip
,
that
he
would
come
vp
and
sit
with
him
.
26
And
The
Angel
.
Luke
passeth
ouer
vnto
a
new
historie
,
to
wit
,
how
the
gospel
came
euen
vnto
the
Aethiopians
.
For
though
hee
reporteth
there
was
but
one
man
conuerted
vnto
the
faith
of
Christ
,
yet
because
his
authoritie
and
power
was
great
in
all
the
realme
,
his
faith
might
spread
abroad
a
sweet
smel
farre
and
wide
.
For
we
know
that
the
Gospel
grew
of
small
beginnings
:
and
therein
appeared
the
power
of
the
Spirit
more
plainly
,
in
that
one
graine
of
seede
did
fill
a
whole
countrie
in
a
small
space
.
Philip
is
first
commaunded
by
the
Angel
,
to
goe
towarde
the
South
:
the
Angel
telleth
him
not
to
what
ende
.
And
thus
doeth
God
oftentimes
vse
to
deale
with
those
that
be
his
,
to
proue
their
obedience
.
He
sheweth
what
he
will
haue
them
to
doe
:
he
commaundeth
them
to
doe
this
or
that
:
but
he
keepeth
the
successe
hidden
with
himselfe
.
Therefore
let
vs
be
content
with
the
commaundement
of
God
alone
,
although
the
reason
of
that
which
he
inioineth
,
or
the
fruit
of
obedience
appeare
not
by
&
by
.
For
although
this
be
not
plainly
expressed
,
yet
al
the
commandements
of
God
containe
an
hidden
promise
,
that
so
often
as
we
obey
him
,
al
that
work
which
we
take
in
hand
,
must
needs
fal
out
wel
.
Moreouer
this
ought
to
be
sufficient
for
vs
,
that
God
doth
allow
our
studies
,
when
as
we
take
nothing
in
hand
rashly
or
without
his
commandement
.
If
any
man
obiect
that
Angels
come
not
downe
daily
from
heauen
,
to
reueale
vnto
vs
what
we
ought
to
do
:
the
answere
is
redy
:
that
we
are
sufficiently
taught
in
the
word
of
God
,
what
we
ought
to
doe
,
and
that
they
are
neuer
destitute
of
counsel
,
who
aske
it
of
him
,
and
submit
themselues
to
the
gouernment
of
the
Spirite
.
Therefore
nothing
doeth
hinder
and
keepe
vs
backe
from
being
ready
to
follow
God
,
saue
onely
our
owne
slothfulnesse
,
and
coldnesse
in
prayer
.
To
the
way
which
goeth
downe
to
Gaza
.
Al
the
learned
grant
that
that
is
called
Gaza
here
,
which
the
Hebrewes
call
Haza
.
Wherefore
Pomponius
Mela
is
deceiued
,
who
saith
that
Cambyses
king
of
Persia
called
that
citie
by
this
name
:
because
when
hee
made
warre
against
the
Aegyptians
,
he
had
his
riches
laid
vp
there
.
It
is
true
in
deede
that
the
Persians
call
treasure
or
plentie
,
Gaza
:
and
Luke
vseth
this
word
shortly
after
in
this
sense
,
when
as
he
saith
that
the
Eunuch
was
the
chiefe
gouernor
of
the
treasure
of
Candace
:
but
because
that
Hebrew
word
was
vsed
before
such
time
as
Cambyses
was
borne
,
I
do
not
think
but
that
it
was
corrupt
afterwarde
,
the
letter
Heth
being
chaunged
into
G
,
which
thing
wee
see
was
done
in
al
other
almost
.
The
Epithetō
waste
,
is
added
for
this
cause
,
because
Alexander
of
Macedonia
laid
waste
that
olde
Gaza
.
Also
Luke
refuteth
those
who
make
Constantinus
the
builder
of
the
second
&
new
Gaza
,
who
affirmeth
that
it
was
an
hundreth
and
fiftie
yeeres
before
:
but
it
may
be
that
he
bewtified
and
enlarged
the
citie
after
it
was
built
.
And
all
men
confesse
that
this
new
Gaza
was
scituate
on
the
sea
coast
,
distant
twentie
forlongs
from
the
olde
Citie
.
27
Beholde
a
man
an
Ethiopian
.
Hee
calleth
him
a
man
,
who
hee
saith
shortly
after
was
an
Eunuch
:
but
because
kings
&
Queenes
in
the
East
were
wont
to
appoint
Eunuches
ouer
their
weightiest
affaires
:
thereby
it
came
to
passe
that
Lordes
of
great
power
were
called
generally
Eunuches
,
whereas
notwithstanding
they
were
men
.
Furthermore
Philip
findeth
in
deed
now
at
length
,
that
he
did
not
obey
God
in
vain
.
Therefore
whosoeuer
committeth
the
successe
to
God
,
and
goeth
on
forward
thither
whither
he
biddeth
him
,
he
shall
at
length
trie
,
that
all
that
falleth
out
well
,
which
is
taken
in
hand
at
his
appointment
.
The
name
Candace
was
not
the
name
of
one
Queene
onely
:
but
as
all
the
Emperors
of
Rome
were
called
Caesars
,
so
the
Ethiopians
,
as
Plinie
witnesseth
,
called
their
Queenes
Candaces
.
This
maketh
also
vnto
the
matter
,
that
the
writers
of
histories
report
that
that
was
a
noble
&
welthy
kingdom
,
because
it
may
the
better
bee
gathered
by
the
royaltie
and
power
thereof
,
howe
gorgeous
the
condition
and
dignitie
of
the
Eunuch
was
.
The
heade
and
principall
place
was
Meroe
.
The
prophane
writers
agree
with
Luke
,
who
report
that
women
vsed
to
reigne
there
.
Came
to
worship
.
Hereby
we
gather
,
that
the
name
of
the
true
God
was
spread
farre
abroad
,
seeing
hee
had
some
worshippers
in
farre
countries
.
Certes
it
must
needs
be
that
this
man
did
openly
professe
another
worship
than
his
nation
:
for
so
great
a
Lorde
could
not
come
into
Iudea
by
stealth
:
and
vndoubtedly
hee
brought
with
him
a
great
traine
.
And
no
maruel
if
there
were
some
euery
where
in
the
East
parts
which
worshipped
the
true
God
:
because
that
after
the
people
were
scattered
abroad
,
there
was
also
some
smell
of
the
knowledge
of
the
true
God
spread
abroad
with
them
throughout
forraine
countries
:
yea
the
banishment
of
the
people
was
a
spreading
abroade
of
true
godlinesse
.
Also
we
see
that
though
the
Romans
did
condemne
the
Iewish
religion
with
many
cruel
edicts
,
yet
coulde
they
not
bring
to
passe
,
but
that
many
euen
on
heapes
would
professe
the
same
.
These
were
certaine
beginnings
of
the
calling
of
the
Gentiles
,
28
Hee
read
Isaias
.
The
reading
of
the
Prophet
sheweth
that
the
Eunuch
did
not
worship
a
God
vnaduisedly
according
to
the
vnderstanding
of
his
owne
head
,
whom
he
had
feigned
to
himselfe
,
but
whom
hee
knew
by
the
doctrine
of
the
law
.
And
surely
this
is
the
right
way
to
worship
God
,
not
to
snatch
at
bare
and
vaine
rites
,
but
to
adioyne
the
word
thereunto
:
otherwise
there
shall
bee
nothing
but
that
which
commeth
by
chaunce
and
is
confused
.
And
certainly
the
fourme
of
worshipping
prescribed
in
the
law
,
differeth
nothing
from
the
inuentions
of
men
,
saue
only
because
God
giueth
light
there
by
his
word
.
Therfore
those
which
are
Gods
scholers
,
do
worshippe
him
aright
only
,
that
is
,
those
who
are
taught
in
his
schoole
.
But
hee
seemeth
to
loose
his
labour
when
he
readeth
without
profite
.
For
he
confesseth
that
he
cannot
vnderstande
the
Prophetes
meaning
,
vnlesse
he
be
holpen
by
some
other
teacher
.
I
aunswere
,
as
he
reade
the
prophet
with
a
desire
to
learne
,
so
hee
hoped
for
some
fruite
,
and
he
found
it
indeed
.
Therefore
why
doth
he
denie
that
he
can
vnderstand
the
place
which
he
had
in
hand
?
For
because
he
manifestly
confesseth
his
ignorance
in
darker
places
.
There
be
many
things
in
Isaias
which
need
no
long
exposition
:
as
when
hee
preacheth
of
the
goodnesse
and
power
of
God
,
partly
that
he
may
inuite
men
vnto
faith
,
partly
that
he
may
exhort
and
teach
them
to
lead
a
godly
life
.
Therfore
no
man
shall
bee
so
rude
an
idiote
,
which
shall
not
profite
somewhat
by
reading
that
booke
,
and
yet
notwithstanding
hee
shall
peraduenture
scarce
vnderstand
euery
tenth
verse
.
Such
was
the
Eunuches
reading
.
For
seeing
that
according
to
his
capacitie
hee
gathered
those
thinges
which
serued
to
edification
,
he
had
some
certain
profite
by
his
studies
.
Neuerthelesse
though
he
were
ignorant
of
many
things
,
yet
was
he
not
wearied
,
so
that
hee
did
cast
away
the
booke
.
Thus
must
wee
also
reade
the
scriptures
:
we
must
greedily
and
with
a
prompt
mind
receiue
those
thinges
which
are
plaine
and
wherein
God
openeth
his
minde
:
as
for
those
things
which
are
yet
hid
from
vs
,
we
must
passe
them
ouer
,
vntill
we
see
greater
light
.
And
if
we
be
not
wearied
with
reading
,
it
shal
at
length
come
to
passe
that
the
scripture
shal
be
made
more
familiar
by
continuall
vse
.
31
How
should
I.
Most
excellent
modestie
of
the
Eunuch
,
who
doeth
not
only
permit
Philip
,
who
was
one
of
the
common
sort
to
question
with
him
,
but
doth
also
willingly
confesse
his
ignorance
.
And
surely
wee
must
neuer
hope
that
he
will
euer
shew
himselfe
apt
to
be
taught
,
who
is
puffed
vp
with
the
confidence
of
his
owne
wit
.
Hereby
it
commeth
to
passe
that
the
reading
of
the
scriptures
doth
profite
so
few
at
this
day
,
because
we
can
scarse
finde
one
amongst
an
hundreth
,
which
submitteth
himself
willingly
to
learne
.
For
whiles
all
men
almost
are
ashamed
to
bee
ignorant
of
that
whereof
they
are
ignorant
:
euery
man
had
rather
proudlie
nourish
his
ignorance
,
than
seem
to
be
scholer
to
other
men
.
Yea
a
great
manie
take
vpon
them
hautilie
to
teach
other
men
.
Neuerthelesse
let
vs
remember
that
the
Eunuch
did
so
confesse
his
ignorance
,
that
yet
notwithstanding
he
was
one
of
Gods
scholers
when
he
read
the
scripture
.
This
is
the
true
reuerence
of
the
scripture
,
when
as
we
acknowledge
that
there
is
that
wisdome
laid
vp
there
,
which
surpasseth
all
our
senses
:
and
yet
notwithstanding
we
do
not
loath
it
,
but
reading
diligently
we
depend
vpon
the
reuelation
of
the
Spirite
,
and
desire
to
haue
an
interpreter
giuen
vs
.
He
prayed
Philip
that
he
would
come
vp
.
This
is
another
token
of
modestie
,
that
he
seeketh
an
interpreter
and
teacher
.
Hee
might
haue
reiected
Philip
,
according
to
the
pride
of
riche
men
:
for
it
was
a
certaine
secrete
vpbraiding
of
ignorance
,
when
Philip
said
,
vnderstandest
thou
what
thou
readest
?
But
rich
men
think
that
they
haue
great
iniurie
done
them
,
if
any
man
speake
homely
to
them
.
And
therfore
they
break
out
by
and
by
into
these
speeches
,
What
is
that
to
thee
?
or
,
What
hast
thou
to
doe
with
me
?
But
the
Eunuch
submitteth
himselfe
humbly
to
Philip
,
that
by
him
he
may
be
taught
.
Thus
must
we
be
minded
,
if
we
desire
to
haue
God
to
bee
our
teacher
,
whose
Spirite
resteth
vppon
the
humble
and
meek
.
32
Furthermore
,
the
sentence
of
scripture
,
which
he
read
,
was
this
:
He
was
lead
as
a
sheepe
to
be
slaine
,
and
as
a
lambe
dumbe
before
the
shearer
,
so
opened
hee
not
his
mouth
.
33
In
his
humilitie
,
his
iudgement
is
exalted
.
Who
shal
declare
his
generation
?
because
his
life
is
taken
from
the
earth
.
34
And
the
Eunuch
answering
Philip
,
said
:
I
pray
thee
,
of
whom
speaketh
the
Prophet
this
?
Of
himself
,
or
of
some
other
?
35
And
Philip
opening
his
mouth
,
&
beginning
at
this
scripture
,
preached
Iesus
to
him
.
32
The
sentence
of
scripture
.
It
is
properly
a
text
or
period
.
Let
vs
know
that
he
light
not
vppon
this
place
by
chaunce
,
but
that
it
came
to
passe
by
the
wonderfull
prouidence
of
God
,
that
Philip
shoulde
haue
a
proposition
or
principle
,
from
which
the
whole
summe
of
Christianitie
might
be
set
.
Therefore
first
he
hath
matter
of
full
instruction
brought
to
his
hand
by
the
secret
direction
of
the
Spirite
:
secondly
,
the
fourme
is
plainely
applied
to
the
ministerie
of
man
.
This
is
an
excellent
prophesie
of
Christ
,
and
aboue
all
others
to
bee
remembred
:
because
Isaias
saieth
plainly
there
,
that
such
should
be
the
maner
of
redeeming
the
churche
,
that
the
sonne
of
God
doe
by
his
death
purchase
life
for
men
:
that
he
offer
himself
in
sacrifice
to
purge
mens
sinnes
:
that
hee
bee
punished
with
the
hand
of
God
,
&
that
he
goe
downe
euen
vnto
the
very
hell
,
that
hee
may
exalt
vs
vnto
heauen
,
hauing
deliuered
vs
from
destruction
.
In
sum
,
this
place
teacheth
plainely
how
men
are
reconciled
to
God
,
howe
they
obtaine
righteousnesse
,
how
they
come
to
the
kingdome
of
God
,
being
deliuered
from
the
tyrannie
of
Satan
,
and
loosed
from
the
yoke
of
sinne
:
to
be
briefe
,
whence
they
must
fet
all
partes
of
their
saluation
.
Notwithstanding
I
will
only
expound
those
things
which
Luke
here
citeth
,
and
there
be
in
deed
two
members
:
in
the
former
hee
teacheth
that
Christe
to
the
end
he
may
redeem
the
church
,
must
needes
be
so
broken
that
he
appeare
like
to
a
man
which
is
cast
downe
&
past
hope
.
Secondly
hee
affirmeth
that
his
death
shal
giue
life
,
&
that
there
shal
a
singular
triumph
issue
out
of
great
despayre
.
Wheras
he
compareth
Christe
to
a
lambe
,
which
suffereth
it selfe
to
be
led
to
be
slaine
:
and
to
a
sheepe
which
offereth
herself
meekely
to
be
shorne
:
his
meaning
is
,
that
the
sacrifice
of
Christe
shal
be
voluntarie
.
And
surely
this
was
the
way
to
appease
Gods
wrath
,
in
that
he
shewed
himselfe
obedient
.
Hee
spake
in
deede
before
Pilate
:
but
not
to
saue
his
life
,
33
In
his
humilitie
,
his
iudgement
.
The
Eunuche
had
either
the
Greeke
volume
,
or
els
Luke
did
set
downe
the
reading
which
was
then
vsed
,
as
he
vseth
to
doe
.
The
prophet
saith
that
Christe
was
exalted
out
of
sorrow
and
iudgement
,
by
which
wordes
he
signifieth
a
wonderfull
victorie
,
which
immediately
ensued
his
casting
downe
.
For
if
he
had
been
oppressed
with
death
,
there
could
nothing
haue
beene
hoped
for
at
his
handes
.
Therefore
to
the
end
the
Prophet
may
establish
our
faith
in
Christe
,
after
that
he
had
described
him
to
be
striken
with
the
hand
of
God
,
and
to
be
subiect
to
be
slaine
,
he
putteth
vpon
him
a
new
person
now
to
wit
,
that
he
commeth
vp
out
of
the
depth
of
death
as
a
conqueror
,
&
our
of
the
very
hell
,
being
the
authour
of
eternal
life
.
I
know
in
deed
that
this
place
is
diuersly
expounded
:
some
there
bee
which
vnderstande
by
this
,
that
he
was
carried
from
the
prison
to
the
crosse
:
other
some
there
bee
,
who
thinke
that
to
be
taken
away
,
doth
signifie
as
much
,
as
to
be
brought
to
nought
.
And
indeed
the
signification
of
the
Hebrew
word
Lacham
,
is
doubtfull
,
as
is
also
the
signification
of
the
Greeke
worde
Airesthai
.
But
he
which
shall
throughly
weigh
the
Text
,
shall
agree
with
mee
in
that
which
I
haue
said
:
that
he
passeth
now
from
that
dolefull
and
vnseemely
sight
which
he
had
set
before
our
eies
,
vnto
the
new
beginning
of
vnlooked
for
glory
.
Therefore
the
Greeke
interpretation
differeth
not
much
from
the
words
of
the
prophet
,
in
the
summe
of
the
matter
.
For
Christs
iudgement
was
exalted
in
his
humilitie
,
or
casting
down
:
because
at
such
time
as
he
might
seeme
to
be
cast
down
and
oppressed
,
the
father
maintained
his
cause
.
After
this
sort
iudgement
shall
be
taken
in
this
place
(
as
in
many
other
)
for
right
.
But
it
signifieth
condemnation
in
the
Hebrew
text
.
For
the
Prophet
saith
,
that
after
that
Christ
shall
bee
brought
into
great
straites
,
and
shal
be
like
vnto
a
condemned
and
lost
man
,
he
shal
be
lifted
vp
by
the
hand
of
the
Father
.
Therfore
the
meaning
of
the
words
is
,
that
Christ
must
first
haue
suffered
death
,
before
the
Father
shoulde
exalt
him
vnto
the
glory
of
his
kingdom
.
Which
doctrine
must
be
translated
vnto
the
whole
bodie
of
the
church
:
because
all
the
godly
ought
wonderfully
to
be
lifted
vp
with
the
hand
of
God
,
that
they
be
not
swallowed
vppe
of
death
.
But
when
God
appeareth
to
bee
the
reuenger
of
his
,
he
doth
not
only
restore
them
to
life
,
but
also
getteth
to
them
excellent
triumphes
of
many
deathes
:
as
Christ
did
triumph
most
gloriously
vpon
the
crosse
,
wherof
the
apostle
maketh
mention
in
the
second
chapter
to
the
Collossians
.
His
generation
.
After
that
the
prophet
hath
set
forth
the
victorious
death
of
Christe
,
he
addeth
now
,
that
his
victorie
shall
not
last
onely
for
a
small
time
,
but
shall
goe
beyonde
all
number
of
yeeres
.
For
the
exclamation
of
the
prophet
importeth
as
much
,
as
if
he
should
deny
that
the
perpetuitie
of
Christs
kingdom
can
be
expressed
by
the
tongue
of
men
.
But
interpreters
haue
wrested
this
place
miserably
.
Whereas
the
olde
writers
haue
indeuoured
hereby
to
proue
the
eternal
generation
of
the
worde
of
God
against
Arrius
,
it
is
too
far
dissenting
from
the
prophetes
mind
Chrysostome
his
exposition
is
neuer
a
whit
truer
,
who
referreth
it
vnto
the
humane
generation
.
Neither
doe
they
vnderstand
the
prophet
his
meaning
,
which
suppose
that
he
inueigheth
against
the
men
of
that
age
.
Othersome
thinke
better
,
who
take
it
to
be
spoken
of
the
Churche
,
saue
onely
that
they
are
deceiued
in
the
worde
generation
,
which
they
think
doth
signifie
a
posteritie
or
issue
.
But
the
worde
dor
which
the
prophet
vseth
,
signifieth
amongst
the
Hebrewes
an
age
,
or
the
continuance
of
mans
life
.
Therefore
vndoubtedly
this
is
the
prophets
meaning
,
that
Christ
his
life
shall
endure
for
euer
,
when
as
he
shall
bee
once
deliuered
by
his
fathers
grace
from
death
:
although
this
life
which
is
without
end
,
appertaineth
vnto
the
whole
body
of
the
church
:
because
Christ
rose
,
not
that
he
may
liue
for
himselfe
,
but
for
vs
.
Therefore
he
extolleth
now
in
the
members
,
the
frute
and
effect
of
that
victorie
which
he
placed
in
the
head
.
Wherefore
euery
one
of
the
faithfull
may
conceiue
sure
hope
of
eternal
life
out
of
this
place
:
secondly
the
perpetuitie
of
the
church
is
rather
auouched
in
the
person
of
Christ
.
Because
his
life
is
taken
from
the
earth
.
This
is
to
looke
too
,
to
be
a
verie
absurd
reason
,
that
Christ
doth
reigne
with
such
renowme
in
heauen
and
earth
,
because
he
was
cut
off
.
For
who
can
beleeue
that
death
is
the
cause
of
life
?
But
this
was
done
by
the
wonderfull
counsel
of
God
,
that
hell
should
be
a
ladder
,
whereby
Christ
should
ascend
into
heauen
:
that
reproch
shuld
be
vnto
him
a
passage
into
life
:
that
the
ioyfull
brightnes
of
saluation
should
appeare
out
of
the
horror
and
darknes
of
the
crosse
:
that
blessed
immortalitie
shuld
flow
from
the
deep
pit
of
death
.
Because
he
humbled
himselfe
,
therefore
the
Father
exalted
him
,
34
The
Eunuch
said
to
Philip.
Heere
it
appeareth
what
an
earnest
desire
the
Eunuch
had
to
learne
.
He
wandereth
in
diuers
prophesies
of
Esaias
as
through
doubtful
boughts
,
and
yet
he
is
not
wearie
of
reading
.
And
whiles
that
he
arrogateth
nothing
to
himselfe
,
he
getteth
far
more
contrary
to
his
hope
euen
at
a
sodaine
,
than
hee
coulde
get
during
his
whole
life
by
taking
great
paines
,
if
he
had
brought
all
his
quicknesse
of
wit
.
So
the
Lorde
will
bee
vnto
vs
a
master
though
wee
bee
but
small
,
if
acknowledging
our
ignorance
,
wee
bee
not
loth
to
submit
our selues
to
learne
.
And
as
the
seed
couered
with
earth
,
lyeth
hid
for
a
time
so
the
Lord
will
illuminate
vs
by
his
Spirite
,
and
will
cause
that
reading
which
being
barren
and
voide
of
frute
,
causeth
nothing
but
wearisomnesse
,
to
haue
plaine
light
of
vnderstanding
.
The
Lord
doth
neuer
keep
the
eyes
of
his
so
shut
,
but
that
so
soone
as
they
are
once
entred
,
the
way
of
saluation
appeareth
vnto
them
in
the
scripture
:
but
that
they
profite
euer
now
and
then
a
little
by
reading
:
yet
doth
he
suffer
them
to
sticke
fast
oftentimes
,
and
permitteth
their
course
to
be
hindered
,
by
some
barre
which
is
laid
in
the
way
,
both
that
he
may
trie
patience
of
faith
in
them
,
and
also
that
he
may
teach
them
humilitie
by
putting
them
in
mind
of
their
ignorance
,
that
he
may
make
them
more
attentiue
after
that
they
haue
shaken
off
drowsines
,
that
hee
may
make
them
more
feruent
in
prayer
,
that
he
may
pricke
them
forward
to
loue
the
truth
more
dearely
,
that
he
may
set
foorth
the
excellencie
of
his
heauenly
wisdome
,
which
is
otherwise
not
so
esteemed
as
it
ought
.
But
howsoeuer
the
faithfull
do
not
attaine
vnto
the
mark
of
perfect
knowledge
,
yet
they
shall
alwayes
perceiue
that
their
labour
is
not
in
vaine
,
so
that
they
stop
not
the
way
before
themselues
with
proud
loathsomnesse
.
Let
this
going
forwarde
suffice
vs
vntill
the
time
of
full
reuelation
do
come
,
that
euen
a
small
taste
of
knowledge
doth
drip
into
vs
the
feare
of
God
and
faith
.
35
Philip
opening
his
mouth
.
To
open
the
mouth
,
is
taken
in
scripture
,
for
to
begin
a
long
speech
concerning
some
graue
&
weightie
matter
.
Therfore
Luke
his
meaning
is
,
that
Philip
began
to
intreat
of
Christ
,
as
it
were
with
ful
mouth
.
He
saith
that
he
began
with
this
prophesie
,
because
there
is
no
one
which
depainteth
out
Christ
more
liuely
:
&
it
was
then
brought
to
his
hand
.
Therfore
after
that
Philip
had
shewed
by
the
prophetes
wordes
,
after
what
sort
Christ
should
come
,
and
what
was
to
be
hoped
for
at
his
hands
,
he
conferred
the
thing
it selfe
afterward
,
that
the
Eunuch
might
know
that
that
Christ
which
was
promised
,
was
alredie
reuealed
and
giuen
:
and
that
he
might
vnderstand
his
power
.
Wher
we
translate
it
,
that
he
preached
Christe
.
Luke
saith
,
that
hee
preached
the
Gospell
.
The
sense
is
,
that
he
taught
that
of
Christ
which
hee
vttered
in
his
gospel
himselfe
,
and
commaunded
to
be
taught
.
Wherby
we
gather
,
that
when
Christ
is
knowen
,
we
haue
the
summe
of
the
Gospel
.
36
And
as
they
went
on
the
way
,
they
came
to
a
water
.
And
the
Eunuch
saide
:
Loe
here
is
water
,
what
letteth
me
to
be
baptized
?
37
And
Philip
said
:
If
thou
beleeuest
with
all
thy
heart
,
thou
maiest
.
He
answering
said
:
I
beleeue
that
Iesus
Christ
is
the
sonne
of
God
.
38
Then
he
commaunded
the
charriot
to
be
staied
,
and
they
went
both
down
into
the
water
,
to
wit
,
Philip
&
the
Eunuch
,
&
he
baptized
him
.
39
And
when
they
were
come
vp
out
of
the
water
,
the
Spirit
of
the
Lord
caught
away
Philip
,
and
the
Eunuch
sawe
him
no
more
.
Therefore
he
went
on
in
his
way
reioysing
.
40
But
Philip
was
found
at
Azotus
:
and
going
on
his
iourney
,
hee
preached
the
gospel
to
all
cities
,
vntill
he
came
to
Cesaria
.
36
What
letteth
me
?
The
Eunuch
his
baptisme
ensueth
now
,
whence
we
gather
,
how
greatly
he
profited
in
a
small
time
,
seeing
he
offereth
himselfe
willingly
to
giue
Christ
his
name
.
For
it
must
needes
bee
that
faith
was
after
a
sort
ripe
in
his
heart
,
seeing
that
hee
brake
out
into
externall
profession
with
such
desire
.
I
like
not
that
which
Chrysostom
noteth
,
that
hee
was
kept
backe
with
modestie
from
requiring
baptisme
plainely
:
for
that
interrogation
hath
greater
vehemencie
than
if
hee
should
simply
haue
said
to
Philip
,
I
will
haue
thee
to
baptize
me
.
But
we
see
that
Christ
was
preached
to
him
in
such
sort
,
that
he
knew
that
baptisme
was
a
signe
of
new
life
in
him
,
&
that
therefore
he
would
not
neglect
the
same
,
because
it
was
added
to
the
worde
,
&
suche
an
addition
as
was
inseparable
.
Therfore
as
he
embraced
that
willingly
,
which
he
hard
concerning
Christ
,
so
now
hee
breaketh
out
with
a
godly
zeale
into
the
externall
confession
of
faith
,
neither
doth
he
thinke
it
sufficient
for
him
to
beleeue
inwardly
before
God
,
vnlesse
he
testifie
before
men
that
hee
is
a
christian
.
Ther
might
many
things
haue
come
into
his
mind
,
which
might
haue
kept
him
back
from
being
baptized
,
least
that
he
should
lay
himself
open
to
the
hatred
and
rebukes
both
of
the
queene
,
and
also
of
the
whole
nation
.
But
he
denieth
that
any
of
these
thinges
doth
hinder
him
from
desiring
to
be
numbred
amongest
the
disciples
of
Christe
.
If
being
instructed
but
a
few
houres
he
came
to
this
point
,
how
filthy
is
the
sluggishnes
of
those
men
,
who
suppresse
the
faith
which
they
haue
conceiued
,
hauing
been
taught
fiue
,
ten
,
or
twentie
yeeres
.
If
thou
beleeuest
with
all
thy
heart
.
Wheras
the
Eunuch
is
not
admitted
to
Baptism
,
vntil
he
haue
made
confession
of
his
faith
:
we
must
fet
a
generall
rule
hence
.
That
those
ought
to
be
receiued
into
the
church
,
who
were
estraunged
from
the
same
before
,
vntill
they
haue
testified
that
they
beleeue
in
Christ
.
For
baptisme
is
as
it
were
an
appertenance
of
faith
:
&
therefore
it
is
later
in
order
.
Secondly
,
if
it
be
giuen
without
faith
,
whose
seale
it
is
,
it
is
both
a
wicked
and
also
too
grosse
a
profaning
.
But
frantike
fellowes
doe
both
vnskilfully
&
also
wickedly
impugne
baptizing
of
infants
vnder
colour
hereof
,
why
was
it
meet
that
faith
should
go
before
baptisme
in
the
Eunuch
?
To
wit
,
because
seeing
that
Christe
marketh
those
alone
which
are
of
the
houshold
of
the
church
with
this
note
and
mark
,
they
must
be
ingraffed
vnto
the
church
,
who
are
to
bee
baptized
.
And
as
it
is
certain
that
those
who
are
growen
vp
,
are
ingraffed
by
faith
,
so
I
say
that
the
children
of
the
godly
are
born
the
children
of
the
church
,
and
that
they
are
accounted
members
of
Christ
from
the
womb
,
because
God
adopteth
vs
vpon
this
condition
,
that
he
may
be
also
the
Father
of
our
seed
.
Therfore
thogh
faith
be
requisite
in
those
which
are
grown
vp
,
yet
this
is
vntruly
translated
vnto
infants
,
whose
estate
is
far
vnlike
.
But
certain
great
men
haue
abused
this
place
,
when
as
they
wold
proue
,
that
faith
hath
no
confirmation
by
baptisme
:
for
they
reasoned
thus
:
the
Eunuch
is
commanded
to
bring
perfect
faith
vnto
baptisme
:
therfore
there
could
nothing
be
added
.
But
the
scripture
taketh
the
whole
heart
oftentimes
for
a
sincere
&
vnfeigned
heart
,
whose
opposite
is
a
double
heart
.
So
that
there
is
no
cause
why
we
should
imagine
that
they
beleeue
perfectly
,
who
beleeue
with
the
whole
heart
seing
that
there
may
be
a
weak
&
faint
faith
in
him
,
who
shal
notwithstanding
haue
a
sound
minde
,
and
a
mind
free
from
all
hyporcisie
.
Thus
must
we
take
that
which
Dauid
saith
,
that
he
loueth
the
Lord
with
all
his
heart
.
Philip
had
in
deede
baptized
the
Samaritans
before
,
&
yet
hee
knewe
that
they
were
yet
far
from
the
mark
.
Therfore
the
faith
of
the
whole
heart
,
is
that
which
hauing
liuing
rootes
in
the
heart
,
doth
yet
notwithstanding
desire
to
encrease
daylie
.
I
beleeue
that
Iesus
Chr●st
.
As
Baptisme
is
grounded
in
Christe
and
as
the
truth
and
force
thereof
is
contained
there
:
so
the
Eunuch
setteth
Christ
alone
before
his
eyes
.
The
Eunuch
knewe
before
that
there
was
one
God
,
who
had
made
the
couenant
with
Abraham
,
who
gaue
the
Law
by
the
hand
of
Moses
,
which
separated
one
people
from
the
other
nations
,
who
promised
Christ
,
through
whom
hee
would
be
mercifull
to
the
world
:
now
he
confesseth
that
Iesus
Christ
is
that
redeemer
of
the
world
and
the
sonne
of
god
:
vnder
which
title
he
comprehendeth
briefly
,
al
those
thinges
which
the
scripture
attributeth
to
Christ
.
This
is
the
perfect
faith
,
whereof
Philip
spake
of
late
,
which
receiueth
Christe
,
both
as
hee
was
promised
in
times
past
,
&
also
shewed
at
length
,
&
that
with
the
earnest
affection
of
the
heart
,
as
Paul
will
not
haue
this
faith
to
be
feigned
.
Whosoeuer
hath
not
this
when
he
is
growne
vp
,
in
vaine
doth
hee
boast
of
the
baptisme
of
his
infancie
:
for
to
this
end
doth
Christ
admit
infants
by
baptisme
,
that
so
soone
as
the
capacitie
of
their
age
shall
suffer
,
they
may
addict
themselues
to
be
his
disciples
,
and
that
beeing
baptised
with
the
holy
ghost
,
they
may
comprehend
with
the
vnderstanding
of
faith
,
his
power
,
which
baptisme
doth
prefigure
.
38
They
went
downe
into
the
water
.
Here
wee
see
the
rite
vsed
among
the
men
of
old
time
in
baptisme
:
for
they
put
all
the
bodie
into
the
water
:
now
the
vse
is
this
,
that
the
minister
doth
only
sprinkle
the
bodie
or
the
head
.
But
we
ought
not
to
stand
so
much
about
such
a
smal
difference
of
a
ceremonie
,
that
we
should
therefore
diuide
the
churche
,
or
trouble
the
same
with
brawles
.
We
ought
rather
to
fight
euen
an
hundred
times
to
death
for
the
ceremonie
it selfe
of
baptisme
,
in
as
much
as
it
was
deliuered
vs
by
Christ
,
than
that
we
shoulde
suffer
the
same
to
bee
taken
from
vs
.
But
forasmuch
as
we
haue
as
well
a
testimonie
of
our
washing
,
as
of
newnesse
of
life
,
in
the
signe
of
water
,
forasmuch
as
Christe
representeth
vnto
vs
his
blood
in
the
water
as
in
a
glasse
,
that
we
may
fet
our
cleanenesse
thence
:
forasmuch
as
he
teacheth
that
we
are
fashioned
againe
by
his
Spirite
,
that
being
dead
to
sinne
,
we
may
liue
to
righteousnesse
:
it
is
certain
that
we
want
nothing
which
maketh
to
the
substance
of
baptism
.
Wherefore
the
churche
did
graunt
libertie
to
her selfe
since
the
beginning
,
to
change
the
rites
somewhat
,
excepting
this
substance
.
For
some
dipped
them
thrise
,
some
but
once
:
wherefore
there
is
no
cause
why
wee
shoulde
bee
so
strait
laced
in
matters
which
are
of
no
suche
weight
:
so
that
that
externall
pompe
doe
no
whit
pollute
the
simple
institution
of
Christe
.
39
When
they
were
come
vp
.
To
the
ende
Luke
may
at
length
conclude
his
speech
concerning
the
Eunuch
,
he
saith
that
Philip
was
caught
away
out
of
his
sight
:
and
that
was
of
no
small
weight
to
confirme
him
,
forasmuch
as
he
saw
,
that
that
man
was
sent
vnto
him
by
God
,
like
to
an
Angell
,
and
that
he
vanished
away
before
he
could
offer
him
any
reward
for
his
paines
:
whence
he
might
gather
that
it
was
no
gainefull
insinuation
,
seeing
that
he
was
vanished
away
before
he
had
one
halfe
pennie
giuen
him
.
Whereas
Philip
had
no
rewarde
at
the
Eunuches
hande
,
let
the
seruauntes
of
Christ
learne
heereby
to
serue
him
freely
,
or
rather
let
than
so
serue
men
for
nothing
,
that
they
hope
for
a
rewarde
from
heauen
.
The
Lorde
graunteth
leaue
in
deede
to
the
ministers
of
the
Gospell
to
receiue
a
reward
at
their
hands
whom
they
teach
:
but
he
forbiddeth
them
therewithall
to
be
hyrelings
,
which
labour
for
lucres
sake
.
Reioysing
.
Faith
and
the
knowledge
of
God
,
bring
foorth
this
frute
alwayes
of
themselues
.
For
what
truer
matter
of
ioy
can
be
inuented
,
than
when
the
Lord
doth
not
only
set
open
vnto
vs
the
treasures
of
his
mercie
,
but
powreth
out
his
heart
into
vs
(
that
I
may
so
speake
,
)
&
giueth
vs
himself
in
his
sonne
,
that
we
may
want
nothing
to
perfect
felicitie
?
The
heauens
begin
to
looke
cleer
,
and
the
earth
beginneth
to
be
quiet
then
:
the
conscience
being
then
deliuered
from
the
dolefull
and
horrible
feeling
of
Gods
wrath
,
being
loosed
from
the
tyrannie
of
Satan
,
escaping
out
of
the
darknesse
of
death
,
beholdeth
the
light
of
life
.
Therefore
it
is
a
solemne
thing
amongst
the
prophets
,
to
exhort
vs
to
be
ioyfull
and
to
triumph
,
so
often
as
they
are
about
to
speake
of
the
kingdom
of
Christ
.
But
because
those
men
whose
mindes
are
possessed
with
the
vaine
ioyes
of
the
world
cannot
lift
vp
themselues
vnto
this
spiritual
ioy
,
let
vs
learne
to
despise
the
world
,
and
all
vain
delights
therof
,
that
Christ
may
make
vs
mery
in
deed
.
40
He
was
found
at
Azotus
.
It
is
well
knowen
out
of
the
booke
of
Iosua
cha.
11.
CHAP.
IX
.
1
AND
Saul
yet
breathing
out
threatnings
and
slaughter
,
against
the
disciples
of
the
Lord
,
comming
vnto
the
highest
priest
,
2
Required
epistles
of
him
to
Damascus
vnto
the
Synagogues
,
that
if
he
should
finde
any
of
this
sect
whether
they
were
men
or
women
,
he
might
carrie
them
bound
to
Ierusalem
.
3
And
as
he
was
in
the
way
,
it
hapned
that
he
drew
neere
to
Damascus
:
and
sodainly
there
shined
a
light
about
him
from
heauen
,
4
And
falling
flat
to
the
ground
,
he
heard
a
voice
,
saying
to
him
,
Saul
,
Saul
,
why
persecutest
thou
me
?
5
And
he
said
:
Who
art
thou
,
Lord
?
And
the
Lord
said
I
am
Iesus
,
whom
thou
persecutest
.
It
is
hard
for
thee
to
kick
against
pricks
.
1
And
Saul
.
Luke
setteth
downe
in
this
place
a
noble
historie
,
and
a
historie
ful
wel
worthie
to
be
remembred
,
concerning
the
conuersion
of
Paul
,
after
what
sort
the
Lorde
did
not
only
bring
him
vnder
,
and
make
him
subiect
to
his
commandement
,
when
he
raged
like
an
vntamed
beast
,
but
also
how
he
made
him
another
&
a
newe
man
.
But
because
Luke
setteth
down
all
things
in
order
,
as
in
a
famous
work
of
God
,
it
shal
be
more
conuenient
to
follow
his
text
,
that
all
that
may
come
in
order
whatsoeuer
is
worth
the
noting
.
When
as
he
saieth
,
that
he
breathed
out
threatenings
&
slaughter
as
yet
,
his
meaning
is
.
that
after
that
his
handes
were
once
imbrued
with
innocent
blood
,
he
proceeded
in
like
crueltie
,
&
was
alwayes
a
furious
&
blooddie
enemie
to
the
church
,
after
that
hee
had
once
made
that
entrance
,
wherof
mention
is
made
in
the
death
of
Steeuen
.
For
which
cause
it
was
the
more
incredible
that
he
could
bee
so
sodainly
tamed
.
And
whereas
such
a
cruell
wolf
was
not
only
turned
into
a
sheepe
,
but
did
also
put
on
the
nature
of
a
sheephearde
:
the
wonderfull
hand
of
God
did
shew
it self
therein
manifestly
.
2
And
Luke
describeth
therwithal
,
that
he
was
furnished
with
weapons
and
power
to
doe
hurt
,
when
as
he
saith
,
that
he
had
obtained
letters
of
the
highest
priest
,
that
he
might
bring
all
those
bound
to
Ierusalem
,
whom
he
should
finde
professing
the
name
of
Christ
.
There
is
mention
made
of
women
,
that
it
may
the
better
appear
how
desirous
he
was
to
shed
blood
,
who
had
no
respect
of
sexe
,
whom
euen
armed
enemies
are
wont
to
spare
in
the
heat
of
warre
.
Therfore
he
setteth
forth
before
vs
a
fierce
and
cruell
beast
,
who
had
not
only
libertie
giuen
him
to
rage
,
but
had
also
his
power
encreased
to
deuoure
and
destroy
godly
men
,
as
if
a
mad
man
had
had
a
sword
put
into
his
hand
.
Wheras
I
haue
translated
it
Sect
,
Luke
hath
Way
,
which
metaphor
is
common
enough
in
the
scriptures
.
Therfore
Paul
his
purpose
was
quite
to
put
out
the
name
of
Christ
by
destroying
all
the
godly
cruelly
.
3
As
he
was
in
the
way
.
In
crauing
Epistles
of
the
high
priest
,
hee
ran
headlong
against
Christ
willingly
:
and
nowe
hee
is
enforced
to
obey
whether
he
will
or
no.
This
is
surely
the
most
excellent
mercy
of
god
,
in
that
that
man
is
reclaimed
vnto
saluation
contrarie
to
the
purpose
of
his
minde
,
whom
so
great
a
heat
caried
headlong
into
destruction
.
Wheras
the
Lord
suffreth
him
to
receiue
letters
,
and
to
come
neere
to
the
citie
:
hereby
we
see
how
well
he
knoweth
the
very
instants
of
times
to
doe
euery
thing
in
due
time
.
Hee
could
haue
preuented
him
sooner
,
if
it
had
seemed
good
to
him
so
to
doe
,
that
he
might
deliuer
the
godly
from
fear
and
carefulnesse
:
but
hee
setteth
out
his
benefites
more
thereby
,
in
that
he
tyeth
the
iawes
of
the
greedie
wolfe
,
euen
when
he
was
readie
to
enter
the
sheepfolde
.
Also
wee
knowe
that
mens
stubbornesse
encreaseth
more
and
more
by
going
forward
:
wherefore
the
conuersion
of
Paul
was
so
much
the
harder
,
forasmuch
as
he
was
alreadie
made
more
obstinate
,
by
continuing
his
furie
.
Shined
about
him
.
Because
it
was
none
easie
matter
to
pull
downe
so
great
pride
,
to
breake
such
a
loftie
courage
,
to
pacifie
such
a
blinde
heate
of
wicked
zeale
,
and
finally
to
bridle
a
most
vnbrideled
beast
:
Christe
must
needs
haue
shewed
some
signe
of
his
maiestie
,
whereby
Paul
might
perceiue
that
he
had
to
do
with
god
himself
,
&
not
with
any
mortal
man
.
Although
there
were
some
respect
had
of
humbling
him
,
because
he
was
vnworthie
to
haue
Christ
to
accustome
him
by
and
by
to
obey
,
by
laying
vpon
his
necke
the
meek
and
sweete
yoke
of
his
Spirite
,
&
he
was
scarce
capable
of
so
great
gentlenesse
,
vntil
his
crueltie
might
be
broken
.
Mans
sense
cannot
comprehend
the
diuine
glory
of
Christ
,
as
it
is
,
but
as
God
did
oftentimes
put
vpon
him
formes
wherein
hee
did
shewe
himselfe
:
so
Christ
did
now
declare
and
make
manifest
his
diuinitie
to
Paule
,
&
shewed
some
token
of
his
presence
,
that
hee
might
thereby
terrifie
Paule
.
For
although
the
godly
be
afraide
and
tremble
at
the
seeing
of
God
,
yet
it
must
needes
be
that
Paul
was
farre
more
afraid
,
when
as
he
perceiued
that
the
diuine
power
of
Christ
was
set
full
against
him
.
4
And
therefore
Luke
saith
that
he
fell
to
the
ground
.
For
what
other
thing
can
befall
man
,
but
that
he
must
lie
prostrate
,
and
bee
as
it
were
brought
to
nothing
,
when
he
is
ouerwhelmed
with
the
present
feeling
of
Gods
glory
?
And
this
was
the
first
beginning
of
the
bringing
downe
of
Paul
,
that
hee
might
become
apt
to
heare
the
voice
of
Christ
,
which
he
had
despised
so
long
as
he
sate
hautily
vpon
his
horse
.
Saul
,
Saul
.
Luke
compared
the
light
which
shined
round
about
Paul
,
to
lightning
,
though
I
doe
not
doubt
but
that
lightninges
did
flie
in
the
ayre
.
And
this
voice
which
Christ
did
send
out
to
beat
downe
his
pride
,
may
ful
well
be
called
a
lightning
or
thunderbolt
,
because
it
did
not
onely
strike
him
,
and
make
him
astonied
,
but
did
quite
kill
him
,
so
that
hee
was
now
as
no
bodie
with
himselfe
,
who
did
so
much
please
himselfe
before
,
and
did
challenge
to
him selfe
authoritie
to
put
the
Gospell
to
flight
.
Luke
putteth
downe
his
name
in
Hebrewe
in
this
place
,
Saul
,
Saul
,
because
he
repeateth
the
wordes
of
Christe
,
who
spake
vnto
him
vndoubtedly
according
to
the
common
custome
of
the
countrie
.
5
Who
art
thou
,
Lord
?
We
haue
Paul
now
somewhat
tamed
,
but
he
is
not
yet
Christes
disciple
.
Pride
is
corrected
in
him
,
and
his
furie
is
brought
downe
,
but
he
is
not
yet
so
throughly
healed
,
that
hee
obeyeth
Christ
:
he
is
only
readie
to
receiue
commaundements
,
who
was
before
a
blasphemer
.
Therefore
this
is
the
question
of
a
man
that
is
afraid
,
and
throwne
downe
with
amazednesse
.
For
why
doeth
hee
not
knowe
by
so
many
signes
of
Gods
presence
,
that
it
is
God
that
speaketh
?
Therefore
that
voice
proceeded
from
a
panting
and
doubtfull
minde
:
therefore
Christ
driueth
him
nigher
vnto
repentance
.
When
he
addeth
,
I
am
Iesus
,
let
vs
remember
,
that
that
voice
sounded
from
heauen
,
therfore
it
ought
to
haue
pearced
the
mind
of
Paul
,
when
he
considered
that
he
had
made
warre
against
God
hitherto
:
it
ought
to
haue
brought
him
by
and
by
to
true
submission
,
when
he
considered
that
he
should
not
escape
scotfree
,
if
he
should
continue
rebellious
against
him
,
whose
hand
he
could
not
escape
.
This
place
conteineth
a
most
profitable
doctrine
:
and
the
profite
thereof
is
manifolde
.
For
first
Christe
sheweth
what
great
account
hee
maketh
of
his
Gospell
,
when
hee
pronounceth
that
it
is
his
cause
,
from
which
he
will
not
be
separated
.
Therefore
he
can
no
more
refuse
to
defend
the
same
,
than
he
can
deny
himself
.
Secondly
,
the
godly
may
gather
great
comfort
by
this
,
in
that
they
heare
that
the
sonne
of
god
is
partner
with
them
of
the
crosse
,
when
as
they
suffer
&
labour
for
the
testimonie
of
the
Gospell
,
&
that
he
doth
as
it
were
put
vnder
his
shoulders
,
that
he
may
beare
some
part
of
the
burden
.
For
it
is
not
for
nothing
that
he
saith
,
that
he
suffreth
in
our
person
,
but
he
will
haue
vs
to
be
assuredly
perswaded
of
this
,
that
he
suffreth
together
with
vs
,
as
if
the
enemies
of
the
gospel
shoulde
wounde
vs
thorow
his
side
.
Wherefore
Paul
saith
,
that
that
is
wanting
in
the
sufferings
of
Christ
,
It
is
hard
for
thee
.
This
is
a
prouerbiall
sentence
,
taken
from
oxen
or
horses
,
which
when
they
are
pricked
with
goads
,
doe
themselues
no
good
by
kicking
,
saue
onely
that
they
double
the
euill
by
causing
the
pricke
to
goe
farther
into
their
skinnes
.
Christ
applieth
this
similitude
vnto
himselfe
very
fitly
:
because
men
shall
bring
vppon
themselues
a
double
euil
,
by
striuing
against
him
,
who
must
of
necessitie
bee
subiect
to
his
will
and
pleasure
will
they
,
nill
they
.
Those
which
submit
themselues
willingly
to
Christ
,
are
so
far
from
feeling
any
pricking
at
his
hands
,
that
they
haue
in
him
a
readie
remedie
for
all
wounds
:
but
all
the
wicked
who
indeuour
to
cast
out
their
poysoned
stinges
against
him
,
shall
at
length
perceiue
that
they
are
Asses
,
and
Oxen
subiect
to
the
pricke
.
So
that
hee
is
vnto
the
godly
a
foundation
whereon
they
rest
,
but
vnto
the
reprobate
who
stumble
at
him
,
a
stone
,
which
with
his
hardnesse
grindeth
them
to
powder
.
And
although
we
speake
here
of
the
enemies
of
the
gospel
,
yet
this
admonition
may
reach
farther
:
to
wit
,
that
we
do
not
think
that
we
shall
get
any
thing
by
biting
the
bridle
so
often
as
wee
haue
any
thing
to
doe
with
god
:
but
that
being
like
to
gentle
horses
,
we
suffer
our selues
meekly
to
be
turned
about
and
guided
by
his
hand
:
and
if
hee
spurre
vs
at
any
time
,
let
vs
bee
made
more
readie
to
obey
by
his
pricks
:
least
that
befall
vs
which
is
saide
in
the
Psalme
:
that
the
iawes
of
vntamed
Horses
and
Mules
are
tyed
and
kept
in
with
an
harde
bit
,
least
they
leape
vppon
vs
,
&c.
In
this
historie
wee
haue
an
vniuersall
figure
of
that
Grace
which
the
Lorde
sheweth
foorth
daylie
in
calling
vs
all
.
All
men
doe
not
set
themselues
so
violently
against
the
gospel
:
yet
neuerthelesse
both
pride
&
also
rebellion
against
God
are
naturally
ingendred
in
all
men
:
we
are
all
wicked
&
cruel
naturally
:
therfore
in
that
we
are
turned
to
god
,
that
commeth
to
passe
by
the
wonderfull
&
secret
power
of
God
contrary
to
nature
.
The
papists
also
ascribe
the
prayse
of
our
turning
vnto
God
,
to
the
grace
of
God
,
yet
only
in
part
:
because
they
imagine
that
wee
worke
together
.
But
when
as
the
Lord
doth
mortifie
our
flesh
,
he
subdueth
vs
,
&
bringeth
vs
vnder
,
as
he
did
Paul
:
neither
is
our
wil
one
haire
readier
to
obey
,
than
was
Paules
,
vntil
such
time
as
the
pride
of
our
heart
be
beaten
downe
,
and
he
haue
made
vs
not
only
flexible
,
but
also
willing
to
obey
and
follow
.
Therefore
such
is
the
beginning
of
our
conuersion
,
that
the
Lord
seeketh
vs
of
his
owne
accord
when
we
wander
and
go
astray
,
though
hee
bee
not
called
and
sought
:
that
hee
changeth
the
stubborne
affections
of
our
hart
,
to
the
end
he
may
haue
vs
to
be
apt
to
be
taught
.
Furthermore
,
this
historie
is
of
great
importaunce
to
confirme
Paule
his
doctrine
.
If
Paule
had
alwayes
been
one
of
Christes
disciples
,
wicked
and
froward
men
might
extenuate
the
weight
of
the
testimonie
,
which
he
giueth
of
his
master
.
If
he
should
haue
shewed
himselfe
to
be
easie
to
be
intreated
,
and
gentle
at
the
first
,
we
shuld
see
nothing
but
that
which
is
proper
to
man
:
but
when
as
a
deadly
enemie
to
Christe
,
rebellious
against
the
gospel
,
puffed
vp
with
the
confidence
which
he
reposed
in
his
wisdom
,
inflamed
with
hatred
of
the
true
faith
,
blinded
with
hypocrisie
,
wholy
set
vpon
the
ouerthrowing
of
the
truth
,
is
sodainly
changed
into
a
new
man
,
after
an
vnwonted
maner
:
and
of
a
wolfe
,
is
not
only
turned
into
a
sheep
,
but
doth
also
take
to
himselfe
a
sheepheards
nature
:
it
is
as
if
Christ
should
bring
foorth
with
his
hande
some
Angel
sent
from
heauen
.
For
we
doe
not
nowe
see
that
Saul
of
Tarsus
:
but
a
newe
man
framed
by
the
Spirite
of
God
:
so
that
hee
speaketh
by
his
mouth
now
as
it
were
from
heauen
.
6
And
he
trembling
and
fearing
said
:
Lord
,
what
wilt
thou
haue
me
to
do
?
And
the
Lorde
said
vnto
him
:
Arise
,
and
goe
into
the
citie
,
where
it
shal
be
told
thee
,
what
thou
must
doe
.
7
And
the
men
which
accompanied
him
in
his
iourney
,
stood
amased
,
hearing
in
deed
a
voice
,
and
seeing
no
man
.
8
And
when
Saul
was
risen
from
the
ground
,
when
his
eyes
were
opened
he
sawe
no
man
:
but
they
led
him
by
the
hand
,
and
brought
him
to
Damascus
.
9
And
he
was
three
dayes
without
sight
,
neither
eating
nor
drinking
.
6
The
frute
of
that
reprehension
followeth
,
wherwith
we
haue
said
it
was
requisite
that
Paule
should
haue
been
sore
shaken
,
that
his
hardnesse
might
be
broken
for
now
he
offereth
himself
as
readie
to
do
what
soeuer
he
should
command
him
,
whom
of
late
he
despised
.
For
when
he
asketh
what
Christ
would
haue
him
to
doe
,
he
graunteth
him
authority
and
power
.
Euen
the
very
reprobate
are
also
terrified
with
the
threatening
of
God
,
so
that
they
are
compelled
to
reuerence
him
,
and
to
submit
themselues
vnto
his
will
and
pleasure
:
yet
neuerthelesse
they
cease
not
to
fret
,
&
to
foster
stubbornes
within
.
But
as
God
humbled
Paul
,
so
he
wrought
effectually
in
his
hart
.
For
it
came
not
to
passe
by
any
goodnesse
of
nature
,
that
Paule
did
more
willingly
submit
himselfe
to
God
,
And
the
Lord
said
vnto
him
.
After
that
Paul
had
put
his
stiffe
neck
vnder
the
yoke
of
Christ
,
he
is
now
gouerned
by
his
hand
.
For
doubtles
the
Lord
doth
not
so
bring
vs
into
the
way
,
that
he
leaueth
vs
either
before
we
begin
our
course
,
or
in
the
midst
thereof
:
but
he
bringeth
vs
vnto
the
very
mark
by
litle
&
little
.
Luke
depainteth
out
vnto
vs
in
this
place
this
continuall
course
of
gods
gouernance
:
for
he
taketh
him
afterward
vnto
himself
to
be
taught
,
whom
he
hath
made
apt
to
be
taught
,
neither
doth
that
any
whit
hinder
that
he
vseth
mans
ministery
in
this
point
:
because
the
authoritie
&
power
remaineth
neuerthelesse
in
him
,
howsoeuer
he
accomplish
his
work
by
man
.
Though
it
may
seem
an
absurd
thing
,
that
Christ
who
is
the
eternall
wisdome
of
god
,
doth
send
a
scholar
(
who
was
readie
to
heare
,
&
did
gape
after
instruction
)
vnto
another
man
,
that
he
might
learne
.
But
I
answer
,
that
that
was
don
not
without
cause
.
For
the
Lord
ment
by
this
means
to
proue
Paul
his
modestie
,
when
he
sendeth
him
to
one
of
his
scholers
to
be
taught
:
as
if
he
himself
wold
not
vouchsafe
as
yet
to
speak
vnto
him
familiarly
,
but
sendeth
him
to
his
seruants
,
whom
he
did
of
late
both
so
proudly
contemne
,
&
so
cruelly
persecute
.
And
we
are
also
taught
humilitie
vnder
his
person
.
For
if
Christe
made
Paul
subiect
to
the
teaching
of
a
common
disciple
,
which
of
vs
can
grudge
to
heare
any
teacher
,
so
that
he
be
appointed
by
Christe
:
that
is
,
hee
declare
himself
to
be
his
minister
in
deed
?
Therfore
wheras
Paul
is
sent
to
Ananias
,
let
vs
know
that
that
is
done
to
adorne
the
ministerie
of
the
church
.
This
is
assuredly
no
smal
honor
,
wherunto
it
pleaseth
god
to
exalt
mandkind
,
when
as
he
choseth
our
brethren
from
amongst
vs
,
to
be
interpreters
of
his
wil
,
when
as
he
causeth
his
holy
oracles
to
sound
in
the
mouth
of
man
which
is
naturally
giuen
to
lying
&
vanitie
.
But
the
vnthankfulnes
of
the
world
bewraieth
it self
again
herein
,
that
no
man
can
abide
to
hear
when
God
speaketh
by
the
mouth
of
man
.
All
men
could
desire
to
haue
hangels
come
flying
vnto
them
,
or
that
heauen
should
bee
now
and
then
cut
asunder
,
&
that
the
visible
glory
of
god
shuld
come
thence
.
For
asmuch
as
this
preposterous
curiositie
,
springeth
from
pride
&
wicked
contempt
of
the
word
,
it
setteth
open
a
gate
to
many
dotings
,
&
breaketh
the
bond
of
mutuall
consent
among
the
faithfull
.
Therefore
the
Lord
doth
testifie
,
that
it
pleaseth
him
that
wee
should
be
taught
by
men
&
confirmeth
the
order
set
downe
by
himself
.
And
to
this
purpose
serue
these
titles
,
He
which
heareth
you
,
heareth
me
:
that
he
may
cause
his
word
to
be
reuerenced
as
it
ought
.
It
shal
be
told
thee
.
Christ
putteth
Ananias
in
his
place
by
these
wordes
,
as
touching
the
office
of
teaching
:
not
because
he
resigneth
his
authoritie
to
him
,
but
because
he
shal
be
a
faithful
minister
,
&
a
sincere
preacher
of
the
gospel
.
Therfore
we
must
alwayes
vse
this
moderation
,
that
we
hear
God
alone
in
Christ
,
&
Christ
himselfe
alone
,
yet
as
hee
speaketh
by
his
ministers
:
and
these
two
vices
must
be
auoided
,
that
the
ministers
be
not
proude
,
vnder
colour
of
such
a
precious
function
:
or
that
their
base
condition
impaire
no
whit
of
the
dignitie
of
heauenly
wisdome
.
7
And
the
men
.
He
speaketh
now
briefly
of
the
companions
of
Paul
,
that
they
were
witnesses
of
the
vision
.
Yet
it
seemeth
that
this
narration
doth
not
in
all
points
agree
with
that
of
Paul
,
8
He
was
raysed
vp
from
the
earth
.
Luke
addeth
now
that
he
was
taken
with
so
great
feare
,
that
he
could
not
rise
of
himselfe
:
and
not
that
only
:
but
he
was
also
blinde
for
a
time
,
that
he
might
forget
his
former
wit
and
wilinesse
.
When
as
he
saith
,
that
after
that
his
eyes
were
opened
,
hee
sawe
not
:
it
seemeth
that
it
doth
not
agree
with
the
other
wordes
which
shall
follow
by
&
by
,
that
his
eyes
were
couered
as
it
wer
with
scales
:
but
the
meaning
of
this
place
is
,
that
he
was
blind
indeed
,
and
depriued
of
his
sight
for
that
three
dayes
:
because
when
he
opened
his
eyes
,
he
saw
nothing
.
9
Whereas
he
saieth
that
he
neither
eate
nor
dranke
for
the
space
of
three
dayes
,
that
is
to
be
counted
a
part
of
the
miracle
.
For
although
the
men
of
the
east
countrie
endure
hunger
better
than
wee
,
yet
wee
doe
not
reade
that
anie
did
fast
three
dayes
,
saue
onelie
those
who
had
want
of
vittal
,
or
who
were
constrained
by
some
greater
necessitie
.
Therfore
wee
gather
that
Paul
was
wonderfullie
afraid
,
seeing
that
being
as
it
were
dead
,
he
tasted
no
meate
for
three
dayes
.
10
And
there
was
a
certain
disciple
at
Damascus
called
Ananias
,
vnto
whom
the
Lord
said
in
a
vision
:
Ananias
.
And
hee
said
:
Here
am
I
Lord
.
11
And
the
Lorde
saide
vnto
him
,
Arise
,
and
goe
into
the
way
that
is
called
Streight
:
and
seeke
in
the
house
of
Iudas
,
one
called
Saul
of
Tarsus
.
For
behold
he
prayeth
.
12
And
he
hath
seene
in
a
vision
a
man
named
Ananias
entring
in
,
and
laying
his
hand
vpon
him
that
he
might
see
.
10
We
haue
said
before
that
this
man
was
rather
chosen
,
than
any
of
the
Apostles
,
that
Paul
hauing
laid
away
the
swelling
of
his
arrogancie
,
might
learne
to
heare
the
least
,
and
that
hee
come
downe
from
too
great
loftines
,
euen
vnto
the
lowest
degree
.
And
this
vision
was
necessary
for
Ananias
,
least
through
feare
he
should
withdraw
himselfe
from
that
function
which
was
enioyned
him
,
to
wit
,
to
teach
Paul
.
For
though
he
knowe
that
the
Lorde
calleth
him
,
yet
he
slydeth
backe
,
or
at
least
he
excuseth
himselfe
.
Therfore
it
was
requisite
,
that
hee
should
haue
some
certaine
testimonie
of
his
calling
,
that
there
should
happie
successe
bee
promised
to
his
labour
,
that
he
might
take
that
in
hand
with
a
ioyfull
&
valiaunt
minde
,
which
the
Lord
commanded
.
Furthermore
,
as
Christ
animateth
and
confirmeth
Ananias
,
by
appearing
to
him
in
the
vision
:
so
he
prepareth
and
maketh
Paul
readie
for
all
thinges
,
that
hee
may
receiue
Ananias
reuerently
,
as
if
he
would
receiue
an
angell
comming
from
heauen
.
The
Lord
could
haue
sent
Paule
straightway
vnto
Ananias
,
and
haue
shewed
him
his
house
,
but
this
was
more
fit
for
his
confirmation
:
because
he
knew
the
better
,
that
the
Lorde
had
a
care
of
him
.
And
also
the
Lorde
setteth
out
his
grace
vnto
vs
,
that
as
he
stopped
Paul
before
,
so
nowe
he
reacheth
him
his
hande
of
his
owne
accord
,
by
his
minister
.
And
in
the
meane
season
we
are
also
taught
by
his
example
,
to
be
more
readie
and
carefull
to
seeke
out
the
lost
sheepe
.
In
a
vision
.
This
worde
vision
signifieth
some
sight
which
was
set
before
the
eyes
,
to
testifie
gods
presence
.
For
this
is
the
vse
of
visions
,
that
the
maiestie
of
the
worde
being
well
proued
,
it
may
purchase
credite
amongst
men
.
Which
kind
of
confirmation
God
vsed
oftentimes
toward
the
Prophetes
:
as
he
saith
that
he
speaketh
to
his
seruaunts
by
a
vision
or
by
a
dreame
.
He
hath
in
deed
suffered
Satan
to
deceiue
the
vnbeleeuers
with
false
imaginations
and
visures
.
But
forasmuche
as
Satan
his
iuggling
casts
are
of
power
only
in
darknes
:
God
doth
lighten
the
minds
of
his
children
so
,
that
they
assure
themselues
that
they
need
not
to
feare
legierdemaine
.
Therefore
Ananias
answereth
,
Here
am
I
,
Lord
:
knowing
in
deed
that
it
was
God
.
11
For
behold
he
praieth
.
Luke
sheweth
that
Paul
gaue
himself
to
praier
those
three
dayes
:
and
peraduenture
this
was
one
cause
why
he
fasted
,
although
it
be
certaine
,
as
I
haue
alreadie
saide
,
that
hee
suffered
suche
long
hunger
,
because
he
was
after
a
sort
depriued
of
sense
,
as
men
which
are
in
a
traunce
vse
to
be
.
Christ
doth
assuredly
speake
of
no
short
praier
in
this
place
,
but
hee
doeth
rather
shewe
,
that
Paule
continued
in
this
kinde
of
exercise
,
vntyll
hee
shoulde
bee
more
quiet
in
minde
.
For
besides
other
causes
of
terrour
,
that
voice
mighte
sound
in
his
eares
,
Saul
,
Saul
why
persecutest
thou
mee
?
And
it
is
not
to
bee
doubted
but
that
the
careful
looking
for
of
a
perfect
reuelation
,
did
maruellously
trouble
his
minde
:
but
this
was
the
reason
why
the
Lorde
caused
him
to
wait
three
dayes
,
that
he
might
the
more
kindle
in
him
an
earnest
desire
to
pray
.
12
He
saw
a
man
named
Ananias
.
It
is
vncertaine
whither
Luke
do
yet
repete
the
words
of
Christ
,
or
hee
adde
this
of
his
owne
.
Those
which
take
it
in
the
person
of
Luke
,
are
mooued
with
some
shew
of
absurditie
,
because
it
is
an
vnlikely
thing
,
that
Christ
vsed
these
wordes
.
Although
this
may
be
easily
answered
thus
:
to
wit
,
that
Christ
confirmeth
Ananias
after
this
sort
,
There
is
no
cause
why
thou
shouldest
feare
,
but
that
hee
will
receiue
thee
willingly
,
forasmuch
as
he
already
knoweth
thy
shape
by
a
vision
.
I
haue
also
told
him
thy
name
,
and
whatsoeuer
thou
shalt
do
with
him
.
Yet
may
the
reader
choose
whether
he
will
.
13
And
Ananias
answered
,
Lord
,
I
haue
heard
of
many
of
this
man
:
what
hurt
he
hath
done
to
thy
seruants
at
Ierusalem
:
14
And
heere
he
hath
power
from
the
Priests
,
to
binde
all
which
call
vppon
thy
name
.
15
And
the
Lord
saide
vnto
him
,
Goe
,
because
he
is
a
chosen
instrument
to
me
,
to
beare
my
name
before
the
Gentiles
,
and
Kings
,
and
the
children
of
Israel
.
16
For
I
will
shew
him
,
how
great
things
he
must
suffer
for
my
name
.
13
Lord
,
I
haue
heard
.
In
that
Ananias
obiecteth
the
daunger
to
the
Lord
,
he
bewraieth
his
weaknesse
of
faith
therein
.
Therfore
we
see
that
the
saints
and
seruants
of
God
are
afraid
of
death
,
which
thing
keepeth
them
backe
from
doing
their
dutie
,
yea
it
causeth
them
sometimes
to
stagger
.
Ananias
would
gladly
go
to
some
other
place
:
but
this
is
a
point
of
a
good
man
,
that
he
yeeldeth
not
so
much
to
feare
,
that
he
withdraweth
himselfe
from
Christs
obedience
.
And
therfore
this
is
a
signe
of
rare
obedience
,
that
although
through
feare
of
death
hee
were
somewhat
slacke
at
the
first
,
yet
hauing
forgotten
himselfe
by
and
by
,
he
maketh
great
haste
to
goe
whither
Christ
called
him
.
And
yet
notwithstanding
he
refuseth
not
flatly
in
these
words
,
to
doe
that
which
he
is
commaunded
to
do
:
but
vseth
an
excuse
verie
modestly
:
Lord
,
what
meaneth
this
,
that
thou
sendest
me
to
the
hangman
?
Therefore
we
may
see
a
desire
to
obey
,
mixed
with
feare
.
14
He
hath
power
to
binde
.
We
gather
by
these
words
,
that
the
fame
of
the
persecution
which
Saule
went
about
,
was
spread
farre
and
wide
:
for
which
cause
his
conuersion
was
more
famous
.
Neuerthelesse
the
Lorde
suffered
the
faithfull
to
bee
euill
intreated
,
that
the
benefite
of
such
sodain
deliuerance
might
afterward
be
the
more
excellent
.
We
must
mark
that
speech
,
when
he
saith
that
the
godly
call
vpon
the
name
of
Christ
.
For
whether
you
vnderstand
it
,
that
in
asmuch
as
they
professed
that
they
were
Christs
,
they
reioyced
therefore
in
him
,
or
that
they
vsed
to
flie
to
him
for
succour
,
inuocation
cannot
be
without
sure
confidence
.
By
both
which
the
diuinitie
of
Christ
is
not
onely
proued
,
but
also
if
the
second
be
receiued
,
which
seemeth
to
be
more
naturall
,
wee
are
taught
by
the
example
of
the
faithfull
,
to
call
vppon
the
name
of
Christ
,
when
hee
is
preached
to
vs
.
15
Go
,
because
he
is
an
elect
instrument
.
The
commandement
repeted
the
second
time
,
and
also
the
promise
of
successe
added
,
taketh
away
all
doubtfulnesse
.
Therefore
slouth
shall
want
an
excuse
,
if
it
be
neuer
redressed
,
after
that
many
prickes
be
vsed
:
like
as
we
see
that
very
manie
,
who
howsoeuer
the
Lorde
cry
vnto
them
continually
,
doe
not
onely
loyter
during
their
whole
life
,
but
doe
also
cherish
their
slothfulnes
,
by
al
meanes
possible
.
If
any
man
obiect
that
the
Lord
speaketh
not
at
this
day
in
a
vision
:
I
answere
,
that
forasmuch
as
the
Scripture
is
abundantly
confirmed
to
vs
,
we
must
heare
God
thence
.
A
vessel
of
election
,
or
as
Erasmus
translateth
it
,
an
Elect
instrument
is
taken
for
an
excellent
minister
.
The
word
Instrument
doth
shew
that
men
can
do
nothing
,
saue
in
asmuch
as
God
vseth
their
industrie
at
his
pleasure
.
For
if
we
be
instruments
,
he
alone
is
the
autor
:
the
force
and
power
to
doe
is
in
his
power
alone
.
And
that
which
Christ
speaketh
in
this
place
of
Paul
,
appertaineth
to
al
men
,
both
one
and
other
.
Therefore
how
stoutlie
soeuer
euery
man
labor
,
and
how
carefuly
soeuer
he
behaue
himself
in
his
dutie
,
yet
there
is
no
cause
why
he
shuld
chalenge
to
himself
any
part
of
praise
.
Those
which
dispute
subtillie
about
the
worde
Vessel
,
dote
through
ignorance
of
the
Hebrue
tongue
.
Luke
putteth
the
Genetiue
case
for
the
Datiue
,
and
that
according
to
the
common
custome
of
the
Hebrue
tongue
.
And
hee
meant
to
expresse
a
certain
excellencie
:
as
if
hee
should
haue
said
,
that
this
man
shall
be
no
common
minister
of
Christ
:
but
shal
be
indued
with
singular
excellencie
aboue
others
.
Neuerthelesse
we
must
note
that
if
anie
thing
bee
excellent
,
it
dependeth
vpon
the
fauour
of
God
:
as
Paul
himselfe
teacheth
else
where
:
Who
is
hee
that
separateth
thee
?
to
wit
,
that
thou
shouldst
excell
others
.
To
conclude
,
Christ
pronounceth
that
Paul
was
chosen
vnto
great
and
excellent
things
.
To
beare
my
name
amongst
the
Gentils
.
To
him
who
went
about
before
to
suppresse
the
name
of
Christ
,
is
the
same
now
committed
to
be
borne
.
If
wee
please
to
take
Schenos
for
a
vessell
,
this
should
be
a
continuall
metaphor
:
because
a
minister
of
the
Gospell
serueth
in
steed
of
a
vessell
to
publish
the
name
of
Christe
:
but
because
it
signifieth
rather
amongst
the
Hebrues
anie
instrument
generallie
,
I
take
these
words
to
carrie
my
name
,
for
to
extoll
the
same
vnto
due
honour
.
For
Christ
is
placed
after
a
sort
in
his
princelie
throne
,
whenas
the
worlde
is
brought
vnder
his
power
by
the
preaching
of
the
Gospell
.
16
And
because
.
Paul
could
not
doe
this
and
haue
Satan
quiet
,
and
the
worlde
to
yeald
to
him
willingly
,
therefore
Luke
addeth
,
that
hee
shal
bee
also
taught
to
beare
the
Crosse
.
For
the
meaning
of
the
words
is
,
I
will
accustome
him
to
suffer
troubles
,
to
endure
reproches
,
and
to
abide
all
manner
conflictes
,
that
nothing
may
terrifie
him
and
keepe
him
backe
from
doing
his
duetie
.
And
when
Christ
maketh
himselfe
Paule
his
teacher
in
this
matter
,
hee
teacheth
,
that
the
more
euerie
man
hath
profited
in
his
schoole
,
the
more
able
is
hee
to
beare
the
Crosse
.
For
wee
striue
against
it
,
and
refuse
it
as
a
thinge
most
contrarie
,
vntill
hee
make
our
mindes
more
gentle
.
Also
this
place
teacheth
,
that
no
man
is
fitte
to
preach
the
Gospell
,
seeing
the
worlde
is
sette
against
it
,
saue
onely
hee
which
is
armed
to
suffer
.
Therefore
yf
wee
will
shewe
our selues
faithfull
ministers
of
Christ
,
wee
must
not
onely
craue
at
his
handes
the
Spirite
of
knoweledge
and
wisdome
,
but
also
of
constancie
and
strength
,
that
wee
may
neuer
be
discouraged
by
labouring
and
toyling
,
which
is
the
estate
of
the
Godlie
.
17
And
Ananias
went
,
and
entred
into
the
house
,
and
when
hee
had
laide
his
hands
vpon
him
,
he
said
:
Brother
Saul
,
the
Lorde
hath
sent
me
,
namely
Iesus
,
who
appeared
to
thee
in
the
way
as
thou
camest
,
that
thou
maist
recouer
thy
sight
,
and
that
thou
maist
be
filled
with
the
holy
Ghost
:
18
And
forthwith
there
fell
from
his
eies
,
as
it
had
bene
scales
,
and
hee
recouered
his
sight
by
and
by
:
and
arising
he
was
baptized
.
19
And
when
he
had
taken
meat
he
was
strengthened
.
17
Hauing
laid
his
hands
vpon
.
We
haue
said
elsewhere
that
this
was
a
solemne
,
and
as
it
were
an
ordinarie
thing
amongst
the
Iewes
,
to
lay
their
hands
vpon
those
whom
they
did
commende
to
God
.
The
Apostles
translated
that
custome
taken
from
sacrifices
,
to
their
vse
:
either
when
they
gaue
the
visible
graces
of
the
Spirite
:
or
when
they
made
any
man
minister
of
the
Church
.
To
this
end
doth
Ananias
lay
his
hands
now
vpon
Paul
,
partly
that
hee
may
consecrate
him
vnto
God
,
partlie
that
he
may
obtaine
for
him
the
gifts
of
the
Spirit
.
And
though
there
be
no
mention
made
of
doctrine
in
this
place
,
yet
it
shall
appeare
afterward
by
Pauls
narration
,
that
Ananias
was
also
commaunded
to
teach
him
,
and
by
Baptisme
which
was
later
in
order
,
we
gather
that
he
was
instructed
in
the
faith
.
Let
the
readers
note
out
of
the
Chapter
next
going
before
,
how
this
ceremonie
is
effectual
to
giue
the
Spirit
.
But
seeing
Paul
receiued
the
Spirite
by
the
hand
of
Ananias
,
the
papistes
are
more
than
ridiculous
,
who
will
haue
the
Byshops
alone
to
lay
on
their
hands
.
18
There
fell
from
his
eies
as
it
had
ben
scales
.
The
blindnesse
of
Paul
,
as
we
haue
saide
before
,
did
not
proceede
from
feare
alone
,
or
from
amasednesse
:
but
by
this
meanes
was
hee
admonished
of
his
former
blindnesse
,
that
he
might
quite
abandon
that
boldnesse
and
vaine
confidence
wherewith
hee
was
puffed
vp
.
And
Saul
was
with
the
disciples
which
were
at
Damascus
,
certaine
dayes
.
20
And
by
and
by
he
preached
Christ
,
that
he
was
the
sonne
of
God
.
21
And
they
were
all
amased
which
heard
,
and
said
:
Is
not
this
he
,
which
at
Ierusalem
made
hauoke
of
those
who
called
vpon
this
name
,
and
hee
came
hither
to
that
ende
,
that
he
might
carry
them
bounde
vnto
the
Priests
?
22
And
Saul
waxed
more
strong
,
and
confounded
the
Iewes
which
dwelt
at
Damascus
,
prouing
that
this
was
Christ
.
23
And
when
many
dayes
were
past
,
the
Iewes
tooke
counsel
togither
to
put
him
to
death
:
24
And
their
laying
in
wait
was
knowne
to
Saul
.
And
they
kept
the
gates
day
and
night
,
that
they
might
slea
him
:
25
And
the
disciples
hauing
taken
him
by
night
,
put
him
downe
through
a
wal
,
and
let
him
downe
in
a
basket
.
20
Luke
declareth
now
how
fruitful
Paul
his
conuersion
was
:
to
wit
,
that
he
came
abroad
by
and
by
:
and
did
not
onely
professe
that
hee
was
a
disciple
of
Christ
,
but
did
also
set
himselfe
against
the
furie
and
hatred
of
the
enimies
,
by
defending
the
Gospel
stoutly
.
Therefore
hee
who
of
late
ran
headlong
against
Christ
with
furious
force
,
doth
now
not
only
submit
himselfe
meekely
vnto
his
will
and
pleasure
,
but
like
a
stout
standard
bearer
fighteth
euen
vnto
the
vtmost
daunger
to
maintain
his
glory
.
Certain
it
is
,
that
hee
was
not
so
quickly
framed
by
Ananias
his
industrie
:
but
that
so
soone
as
hee
had
learned
the
first
priciples
by
mans
mouth
,
he
was
extolled
by
God
vnto
higher
things
afterward
.
He
comprehendeth
the
summe
of
his
preaching
briefly
,
when
hee
saieth
,
That
Christ
was
the
sonne
of
God
.
In
the
same
sense
he
saith
shortly
after
,
That
he
was
Christ
.
And
vnderstand
thus
much
,
that
when
Paul
intreated
out
of
the
Law
and
the
Prophets
of
the
true
office
of
the
Messias
,
he
taught
also
that
al
whatsoeuer
was
promised
of
,
and
was
to
be
hoped
for
at
the
handes
of
the
Messias
,
was
reuealed
and
giuen
in
Christ
.
For
the
words
signifie
thus
much
,
when
he
saith
that
he
preached
that
Christ
is
the
sonne
of
God
.
That
was
vndoubtedly
a
principle
amongst
the
Iewes
,
that
there
shoulde
a
redeemer
come
from
God
,
who
shoulde
restore
all
things
to
an
happie
estate
.
Paul
teacheth
that
Iesus
of
Nazareth
is
hee
:
which
he
cannot
do
,
vnlesse
he
shake
off
those
grosse
errours
,
which
he
had
conceiued
of
the
earthly
kingdome
of
the
Messias
.
Certaine
it
is
that
Paule
declared
how
Christ
was
promised
in
the
Lawe
,
and
to
what
end
:
but
because
all
tended
to
this
end
,
that
hee
might
prooue
that
the
sonne
of
Mary
,
was
he
of
whom
the
Law
and
the
Prophets
bare
witnes
,
therefore
Luke
is
content
with
this
one
word
onely
.
21
They
were
all
amased
.
This
is
added
,
that
wee
may
knowe
that
the
power
of
God
was
acknowledged
.
For
seeing
that
the
zeale
of
Paul
against
the
Gospel
was
openly
knowne
,
they
saw
no
other
cause
of
such
a
sodaine
chaunge
,
but
the
hand
of
God
.
And
therefore
this
is
also
one
fruite
of
the
myracle
,
that
they
all
wonder
at
him
being
made
a
newe
man
so
sodainly
,
so
that
his
doctrine
doth
the
more
moue
their
minds
.
Whereas
they
say
that
hee
raged
horriblie
with
great
crueltie
,
and
that
he
came
of
late
to
Damascus
,
that
he
might
proceed
in
his
purpose
:
these
circumstances
serue
to
augment
the
myracle
.
Wee
must
also
note
the
phrase
,
those
which
call
vpon
this
name
:
which
witnesseth
that
the
godly
did
so
professe
the
name
of
Christ
,
that
they
placed
all
their
hope
of
saluation
in
him
:
according
to
that
,
These
men
put
their
trust
in
chariots
,
and
others
in
horses
,
but
we
will
call
vpon
the
name
of
the
Lord
.
Finally
whatsoeuer
the
scripture
commaundeth
concerning
calling
vpon
the
name
of
God
,
it
agreeth
to
the
person
of
Christ
.
22
And
Saul
waxed
stronger
.
Luke
doeth
not
onely
in
this
place
commend
the
bold
zeale
of
Paule
in
confessing
the
faith
of
Christ
:
but
also
he
telleth
vs
that
he
vsed
strong
reasons
to
conuince
the
Iewes
:
He
waxed
strong
,
saith
he
,
that
is
,
he
gat
the
victorie
in
disputation
,
his
confession
did
carrie
with
it
great
force
and
efficacie
,
because
being
furnished
with
testimonies
of
Scripture
,
and
such
other
helpes
of
the
holy
Ghost
,
he
did
as
it
were
tread
all
his
aduersaries
vnder
his
feete
.
For
the
word
confounded
which
Luke
vseth
,
doth
signifie
,
That
,
for
as
much
as
Paul
did
vrge
them
out
of
measure
,
they
were
so
striken
that
they
coulde
not
tell
where
they
were
.
The
manner
of
the
confounding
is
expressed
,
because
Paul
proued
that
Iesus
was
Christ
.
For
the
sense
is
this
,
that
euen
when
the
Iewes
were
most
desirous
to
resist
,
they
were
ouercome
&
confounded
.
So
that
Paul
tried
by
experience
,
that
that
was
most
true
which
he
himselfe
affirmeth
,
that
the
Scripture
is
profitable
to
conuince
.
Also
he
performed
that
which
he
required
elsewhere
,
of
a
Bishop
and
teacher
:
for
hee
was
armed
with
the
word
of
God
to
maintaine
the
trueth
.
And
Luke
setteth
down
two
things
:
that
Paul
so
gate
the
victory
in
disputing
,
23
When
many
dayes
were
fulfilled
.
He
saith
that
many
dayes
were
expired
:
that
we
may
know
that
Paul
had
some
space
of
time
granted
him
wherein
he
might
doe
good
.
For
although
the
Iewes
did
resist
him
euen
from
the
first
day
,
yet
the
Lord
did
not
suffer
the
course
which
hee
had
begunne
well
,
to
be
broken
off
so
soone
,
so
he
doth
with
his
wonderfull
counsell
hinder
the
purposes
of
the
enimies
,
stay
their
indeuours
,
restraine
their
malice
and
madnesse
,
whiles
that
he
furthereth
the
Gospel
:
and
also
we
see
what
the
hatred
of
the
truth
doth
.
For
when
the
wicked
see
that
they
are
vnable
to
resist
,
they
are
carried
headlong
vnto
bloodie
furie
.
They
would
gladly
contemne
the
word
of
God
,
if
they
coulde
:
but
because
they
are
enforced
whether
they
will
or
no
,
to
feele
the
force
thereof
,
they
runne
headlong
like
furious
beasts
with
blinde
violence
.
The
vnaduised
and
rash
heate
of
zeale
will
alwayes
almost
breake
out
into
such
crueltie
vnlesse
men
suffer
themselues
to
bee
ruled
by
the
worde
of
God
.
This
is
assuredly
horrible
blindnesse
.
For
why
are
they
so
madde
,
saue
onely
because
their
wounded
conscience
doth
vexe
them
?
But
God
doth
by
this
meanes
punish
their
hypocrisie
:
who
doe
therefore
hate
sounde
religion
,
because
being
friends
of
darknesse
,
they
flie
the
light
.
Furthermore
wee
see
howe
sweetly
these
preposterous
zealous
fellowes
graunt
themselues
libertie
to
doe
whatsoeuer
them
lusteth
,
when
Satan
hath
once
pricked
them
forward
to
persecute
the
trueth
.
For
they
feare
not
to
take
counsell
vnder
colour
of
zeale
,
to
put
a
man
to
death
,
which
they
knowe
is
meere
wickednesse
:
as
at
this
day
the
Papists
thinke
that
they
may
do
whatsoeuer
they
will
,
so
they
can
quench
the
doctrine
of
the
Gospel
:
they
rage
not
only
with
sworde
:
but
they
goe
about
by
laying
in
waite
,
by
trecherie
,
and
by
most
execrable
meanes
to
destroy
vs
.
We
must
first
beware
that
that
do
not
befall
vs
,
that
wee
intangle
not
our selues
in
the
defense
of
euill
causes
:
secondly
that
we
handle
those
causes
wel
,
which
we
know
are
good
.
But
it
is
to
be
thought
that
they
laide
wait
for
Paul
priuily
:
that
done
,
when
they
could
do
no
good
this
way
,
it
is
likely
that
they
came
to
the
gouernor
of
the
citie
,
and
that
then
the
gates
were
watched
,
that
they
might
by
one
meanes
or
other
catch
him
.
For
Paul
saith
,
that
Aretas
the
kings
gouernour
commaundeth
that
which
Luke
attributeth
in
this
place
to
the
Iewes
.
25
The
disciples
hauing
taken
him
by
night
.
There
is
a
question
moued
here
,
whether
it
were
lawfull
for
the
disciples
to
saue
Paul
thus
or
no
?
and
also
whether
it
were
lawful
for
Paul
to
escape
danger
by
this
means
or
no
?
For
the
Lawes
say
that
the
walles
of
cities
are
holy
,
and
that
the
gates
are
holy
.
Therefore
hee
ought
rather
to
haue
suffered
death
than
to
haue
suffered
a
publike
order
to
bee
broken
for
his
sake
.
I
answere
that
wee
must
consider
why
it
is
decreed
by
the
Lawes
that
the
walles
shoulde
not
be
violated
:
to
wit
,
that
the
cities
may
not
be
laide
open
to
murthers
and
robberies
,
and
that
the
citizens
may
be
free
from
treason
.
that
reason
ceaseth
when
the
question
is
concerning
the
deliuerie
of
an
innocent
man
.
Therefore
it
was
no
lesse
lawfull
for
the
faithfull
to
let
downe
Paul
in
a
basket
,
than
it
shal
be
lawfull
for
any
priuate
person
to
leape
ouer
a
wall
,
that
he
may
auoide
the
sodaine
inuasion
of
the
enimie
.
Cicero
doeth
handle
this
later
member
,
and
he
setteth
downe
very
well
,
that
although
the
Law
forbid
a
straunger
to
come
neere
the
wall
,
yet
doth
not
he
offende
,
who
shal
go
vp
vpon
the
wall
to
saue
the
Citie
,
because
the
lawes
must
alwayes
bee
inclined
to
equitie
.
Therefore
Paul
is
not
to
be
blamed
,
because
he
escaped
by
stealth
,
seing
he
might
do
that
without
raising
any
tumult
amongst
the
people
.
Neuerthelesse
we
see
how
the
Lord
vseth
to
humble
those
that
be
his
,
seeing
that
Paule
is
enforced
to
steale
his
life
from
the
watchmen
of
the
Citie
,
if
he
will
saue
himselfe
.
26
And
when
Saul
was
at
Ierusalem
,
hee
assaied
to
ioyne
himselfe
to
the
Disciples
,
and
they
were
all
afraid
of
him
,
not
beleeuing
that
he
was
a
disciple
.
27
But
when
Barnabas
had
taken
him
,
he
brought
him
to
the
Apostles
:
and
he
tolde
them
,
how
that
he
had
seene
the
Lord
in
the
waye
,
and
that
he
had
spoken
to
him
,
and
howe
hee
had
behaued
himselfe
boldlie
at
Damascus
,
in
the
name
of
Iesus
.
28
And
he
was
conuersant
with
them
at
Ierusalem
:
And
when
he
was
imboldened
in
the
name
of
the
Lord
Iesus
,
29
Hee
spake
,
and
disputed
with
the
Grecians
.
And
they
went
about
to
kill
him
.
30
Which
when
the
brethren
knew
,
they
brought
him
to
Cesarea
,
and
sent
him
to
Tharsus
.
31
Then
the
Churches
throughout
al
Iudea
,
and
Galilee
&
Samaria
had
peace
:
and
they
were
edified
,
and
walked
in
the
feare
of
the
Lorde
,
and
were
filled
with
the
consolation
of
the
holy
Spirit
.
26
When
Saul
was
.
These
were
yet
hard
entrances
for
Paul
who
was
as
yet
but
a
fresh
water
soldier
:
in
that
when
hee
had
hardly
escaped
the
hands
of
the
enimies
,
the
disciples
would
not
receiue
him
.
For
he
might
haue
seemed
to
haue
beene
so
tost
too
and
fro
as
it
were
in
mockage
,
that
he
could
haue
no
resting
place
:
all
his
owne
nation
was
set
against
him
for
Christes
cause
:
the
Christians
refuse
him
:
might
hee
not
haue
beene
quite
discouraged
and
out
of
hope
,
as
one
expelled
out
of
mens
companie
?
First
,
what
remaineth
,
but
that
he
fall
away
from
the
Church
,
seing
he
is
not
receiued
?
But
when
he
remembreth
the
life
which
hee
had
led
aforetime
,
hee
maruelleth
not
that
they
are
afraid
of
him
.
Therefore
he
doth
patiently
suffer
the
brethren
to
refuse
his
company
,
seeing
they
had
iust
cause
of
feare
.
This
was
true
conuersion
,
that
whereas
he
raged
horribly
before
:
he
doth
now
valiantly
suffer
the
stormes
of
persecutions
:
&
in
the
meane
season
,
when
as
he
cannot
be
admitted
into
the
companie
of
the
godly
,
he
waiteth
with
a
quiet
mind
,
vntill
God
reconcile
them
vnto
him
.
We
must
diligentlie
note
what
he
desireth
:
to
wit
,
that
he
may
be
numbred
amongst
the
disciples
of
Christ
:
this
can
he
not
obtaine
,
here
is
no
ambition
:
but
he
was
to
be
instructed
by
this
meanes
,
to
make
more
account
euen
of
the
lowest
place
amongst
the
disciples
of
Christ
,
than
of
all
masterships
in
corrupt
and
reuolted
Synagogues
.
And
from
this
submission
was
he
exalted
vnto
the
highest
degree
of
honour
,
that
he
might
be
the
principal
doctour
of
the
church
,
euen
vnto
the
end
of
the
world
.
But
no
man
is
fit
to
be
a
teacher
in
the
Church
,
saue
onely
he
who
willingly
submitteth
himselfe
,
that
hee
may
be
a
fellow
disciple
with
other
men
.
27
When
Barnabas
had
taken
him
.
Whereas
the
disciples
fled
so
fast
from
Paul
,
that
was
peraduenture
a
point
of
too
great
fearefulnes
,
and
yet
he
speaketh
of
none
of
the
common
sort
,
but
of
the
Apostles
themselues
.
But
he
doth
either
extenuate
or
lighten
their
fault
,
because
they
suspected
him
for
iust
causes
,
whom
they
had
founde
and
tryed
to
bee
such
a
deadly
enimie
,
and
it
was
to
be
feared
least
they
should
rashly
indanger
themselues
,
if
they
should
haue
shewed
themselues
to
bee
so
easie
to
intreat
.
Therefore
I
thinke
that
they
are
not
to
be
blamed
for
that
feare
which
they
conceiued
for
iust
cause
,
or
that
they
deserue
to
be
euen
accused
for
the
same
.
For
if
they
had
beene
called
to
giue
an
account
of
their
faith
,
they
would
haue
prouoked
not
Paul
onely
,
but
also
all
the
furies
of
hell
,
without
feare
.
Whence
we
gather
that
euery
feare
is
not
to
be
condemned
,
but
such
as
causeth
vs
to
turne
aside
from
our
duty
.
The
narration
which
Luke
addeth
may
be
referred
as
wel
vnto
the
person
of
Barnabas
as
of
Paul
:
yet
I
thinke
rather
that
Paule
declareth
to
the
Apostles
what
had
befallen
him
:
and
yet
the
speech
may
bee
well
applyed
to
Barnabas
,
especially
when
as
mention
is
made
of
Paul
his
boldnes
.
28
Luke
saieth
afterward
that
Paul
went
in
and
out
with
the
disciples
:
which
speech
signifieth
amongst
the
Hebrewes
familiaritie
:
as
the
inhabitants
of
Citties
are
said
to
go
in
and
out
at
the
gates
of
the
cittie
.
Therefore
after
that
Paul
was
commended
by
the
testimonie
of
Barnabas
,
he
began
to
be
counted
one
of
the
flock
,
that
he
might
be
throughly
knowne
to
the
church
.
Luke
saith
againe
,
that
he
delt
boldly
in
the
name
of
the
Lord
:
by
which
words
he
commendeth
his
stoutnes
and
courage
in
professing
the
Gospel
.
For
hee
durst
neuer
haue
whispered
amidst
so
manie
lets
,
vnlesse
he
had
beene
endowed
with
rare
constancie
.
Neuerthelesse
all
men
are
taught
what
they
ought
to
doe
:
to
wit
,
euery
man
according
to
the
measure
of
his
faith
.
For
though
all
bee
not
Pauls
,
yet
the
faith
of
Christ
ought
to
engender
in
our
minds
so
great
boldnesse
,
that
we
be
not
altogither
dumbe
,
when
we
haue
neede
to
speake
.
I
take
the
name
of
the
Lord
in
this
place
,
for
the
profession
of
the
Gospel
:
in
this
sense
,
that
Paul
defended
Christs
cause
manfully
.
29
Hee
disputed
with
the
Grecians
.
Erasmus
noteth
well
in
this
place
,
that
those
are
here
called
Grecians
,
not
which
came
of
Grecians
,
but
rather
those
Iewes
,
who
were
scattered
throughout
diuers
parts
of
the
world
.
Those
men
were
wont
to
come
togither
to
Ierusalem
to
worship
.
And
it
is
to
be
thought
that
Paul
disputed
rather
with
straungers
and
aliants
,
than
with
those
who
dwelt
at
Ierusalem
,
because
this
latter
sort
would
neuer
haue
abid
him
,
neither
had
it
bene
wisely
done
to
come
in
their
sight
.
Therefore
being
excluded
from
those
who
knew
him
before
,
he
tried
whether
there
were
any
hope
to
doe
good
amongst
men
whom
he
knew
not
:
so
that
he
did
most
stoutly
whatsoeuer
concerned
the
duty
of
a
valiant
soldiar
.
They
would
haue
slaine
him
.
Behold
againe
fury
in
steede
of
zeale
:
and
it
cannot
otherwise
be
,
but
that
hypocrisie
and
superstition
will
be
cruel
and
fierce
.
The
godly
must
be
incensed
with
an
holy
wrath
,
when
they
see
the
pure
truth
of
God
corrupt
with
false
and
wicked
opinions
:
yet
so
that
they
moderate
their
zeale
,
that
they
set
downe
nothing
vntill
they
haue
throughly
weighed
the
cause
:
and
secondly
that
they
assaie
to
bring
those
into
the
way
who
wander
out
of
the
same
.
Lastly
that
if
they
see
their
stubbernesse
to
be
past
hope
,
they
themselues
take
not
the
sworde
in
hande
,
because
they
must
know
that
they
haue
no
authoritie
graunted
them
of
the
Lorde
to
punish
or
reuenge
.
But
hypocrites
are
alwayes
readie
to
shedde
blood
before
they
knowe
the
matter
.
So
that
superstition
is
bloodie
through
blind
and
headlong
furie
.
But
Paul
who
of
late
ranne
vp
and
downe
to
vex
the
godly
,
can
abide
no
where
nowe
.
And
yet
this
estate
was
farre
better
for
him
,
than
if
he
should
haue
reigned
in
peace
and
quietnes
,
driuing
the
godly
euery
where
out
of
their
places
.
30
In
that
he
went
to
Tarsus
,
he
did
it
vndoubtedly
to
this
end
,
that
hee
might
carrie
the
doctrine
of
the
Gospel
thither
:
because
hee
hoped
that
he
should
haue
some
fauour
,
and
authority
in
his
countrie
,
where
he
was
famous
:
yet
was
he
brought
thither
by
the
brethren
,
that
they
might
deliuer
him
from
the
lying
in
wait
.
31
Then
the
Churches
.
Luke
his
meaning
is
that
the
enimies
of
the
Gospel
were
greatly
prouoked
by
Paul
his
presense
.
For
why
was
there
such
peace
made
sodainly
by
his
departure
,
saue
onely
because
the
very
sight
of
him
did
prouoke
the
furie
of
the
enimies
?
And
yet
this
is
no
reproch
to
him
,
as
if
he
had
beene
as
it
were
some
trumpet
in
warre
:
but
Luke
doth
rather
commende
him
for
this
,
because
hee
made
the
wicked
runne
madde
,
onely
with
the
smell
of
him
when
hee
was
neere
them
.
For
Christ
meant
so
to
triumph
in
him
,
that
he
might
be
no
lesse
a
trouble
than
an
ornament
to
his
Church
.
Therefore
wee
are
taught
by
this
example
that
those
are
not
by
and
by
to
be
condemned
,
who
inflame
the
madnesse
of
the
wicked
more
than
others
.
Which
admonition
is
not
a
little
profitable
.
For
as
wee
are
too
daintie
and
too
much
besotted
with
the
loue
of
our
owne
rest
,
so
we
be
also
sometimes
angrie
with
the
best
and
most
excellent
seruants
of
Christ
,
if
wee
thinke
that
through
their
vehemencie
the
wicked
are
pricked
forward
to
doe
hurt
.
And
by
this
meanes
wee
doe
iniurie
to
the
Spirite
of
God
,
whose
force
and
speech
kindleth
all
that
flame
.
And
whereas
Luke
saieth
that
the
Churches
had
peace
,
let
vs
knowe
that
it
was
not
continuall
,
but
because
the
Lorde
graunted
his
seruaunts
some
short
breathing
.
For
thus
doth
he
beare
with
our
infirmitie
,
when
hee
appeaseth
or
mittigateth
the
windes
and
stormes
of
persecutions
,
least
if
they
should
hold
on
still
,
they
should
vrge
vs
out
of
measure
.
And
this
blessing
is
not
to
be
despised
,
neither
is
it
any
common
blessing
,
when
as
the
Churches
haue
peace
.
But
Luke
addeth
other
things
which
are
of
farre
more
valew
:
to
wit
,
that
the
Churches
were
edified
,
they
walked
in
the
feare
of
God
,
and
they
were
filled
with
the
consolation
of
the
Spirite
.
For
as
wee
are
wont
to
ryot
and
exceed
in
time
of
peace
,
the
Churches
are
more
happie
for
the
most
part
,
amidst
the
tumults
of
warre
,
than
if
they
shoulde
enioy
what
rest
they
would
desire
.
But
and
if
holy
conuersation
,
and
the
consolation
of
the
Spirit
,
whereby
their
state
doeth
florish
,
be
taken
away
:
they
loose
not
only
their
felicitie
,
but
they
come
to
nought
.
Therfore
let
vs
learne
not
to
abuse
externall
peace
in
banqueting
and
idlenesse
:
but
the
more
rest
wee
haue
giuen
vs
from
our
enimies
,
to
encourage
our selues
to
go
forward
in
godlinesse
,
whiles
we
may
.
And
if
at
any
time
the
Lord
let
lose
the
bridle
to
the
wicked
to
trouble
vs
,
let
the
inwarde
consolation
of
the
spirite
bee
sufficient
for
vs
.
Finally
as
well
in
peace
as
in
warre
let
vs
alwayes
ioyfully
goe
forward
toward
him
who
hath
a
reward
for
vs
.
Edification
may
be
taken
either
for
increase
,
to
wit
,
whiles
the
Churches
are
augmented
with
the
number
of
the
faithfull
,
or
for
their
going
forward
who
are
alreadie
in
the
flocke
,
to
wit
,
whiles
they
haue
new
gifts
giuen
them
,
and
haue
greater
confirmation
of
godlinesse
.
In
the
first
signification
it
shall
be
referred
vnto
the
persons
:
in
the
seconde
vnto
the
giftes
of
the
Spirite
.
I
imbrace
both
willingly
:
that
there
were
some
euer
nowe
and
then
gathered
vnto
the
Church
,
who
were
straungers
before
,
and
those
who
were
of
the
houshold
of
the
Church
,
did
encrease
in
godlinesse
and
other
vertues
.
Furthermore
the
metaphore
of
a
building
is
verie
conuenient
,
because
the
Church
is
the
temple
and
house
of
God
,
32
And
it
happened
that
whiles
Peter
walked
through
al
,
he
came
also
vnto
the
saints
which
dwelt
at
Lydda
.
33
And
he
found
there
a
man
named
Aeneas
,
who
had
laide
in
his
bedde
eight
yeeres
,
who
had
the
palsie
.
34
And
Peter
saith
vnto
him
:
Aeneas
,
Iesus
Christ
make
thee
whole
:
Arise
,
and
make
thy
bed
.
And
forthwith
he
arose
:
35
And
all
those
which
dwelt
at
Lydda
,
and
Assaron
,
saw
him
,
and
were
turned
vnto
the
Lord
.
32
Luke
setteth
downe
howe
the
Church
was
encreased
by
myracles
.
And
he
reciteth
two
myracles
:
that
a
man
who
had
beene
bedred
eight
yeeres
hauing
the
palsie
,
was
sodainly
healed
:
and
that
a
certaine
woman
was
raised
from
death
.
First
hee
saieth
,
that
,
As
Peter
walked
throughout
all
,
hee
came
to
Lydda
.
And
by
All
vnderstande
not
Churches
,
but
the
faithfull
,
because
it
is
in
Greeke
of
the
Masculine
gender
,
though
that
sk●lleth
not
much
for
the
sense
.
And
it
was
meete
that
the
Apostles
who
had
no
certaine
place
of
abode
,
shoulde
wander
hither
and
thither
as
occasion
was
offered
,
wherefore
whiles
they
are
all
occupied
in
diuerse
parts
,
Peter
tooke
vpon
him
this
charge
Whereby
the
foolishnesse
of
the
Papistes
is
refuted
,
who
gather
Peter
his
primacie
,
by
the
authoritie
which
he
had
to
visite
.
As
if
the
rest
of
the
Apostles
did
liue
idlely
at
Ierusalem
like
priuate
men
,
when
Peter
did
visite
the
Churches
.
Againe
,
admitte
wee
graunt
that
Peter
was
the
chiefe
Apostle
,
which
thing
the
Scripture
sheweth
oftentimes
,
doth
it
thereupon
follow
that
he
was
the
head
of
the
world
?
but
would
to
God
the
Bishoppe
of
Rome
,
who
will
be
counted
Peter
his
successor
,
woulde
trauell
as
hee
did
to
animate
the
brethren
,
and
woulde
euerie
where
proue
in
deede
that
he
is
the
Apostle
of
Christ
.
Nowe
he
which
out
of
his
throne
doth
with
more
than
tyrannous
Lordship
oppresse
all
the
Churches
,
pretendeth
that
Peter
did
visit
the
Churches
with
great
paines
.
Which
dwelt
at
Lydda
.
Lydda
which
was
afterward
called
Diospolis
,
was
situate
not
farre
from
the
mediterranean
sea
,
being
a
renowmed
citie
as
well
for
antiquitie
as
also
for
many
giftes
.
Ioppa
was
nigh
to
this
Citie
,
which
had
a
famous
hauen
,
though
very
full
of
rockes
.
The
Citie
it selfe
stood
vpon
an
high
cliffe
,
whence
they
might
see
to
Ierusalem
.
At
this
day
there
is
nothing
to
be
seene
there
but
the
ruinous
wals
of
the
olde
Citie
,
saue
onely
that
the
hauen
remaineth
,
which
they
call
most
commonly
Iaphet
.
It
should
seeme
that
Luke
nameth
Assaron
as
some
town
or
citie
.
Hierom
readeth
it
Saron
,
and
thinketh
that
thereby
is
meant
the
whole
plaine
lying
betweene
Cesaria
and
Ioppa
.
But
because
Ierom
sheweth
no
reason
,
why
hee
should
chaunge
the
reading
which
is
commonly
vsed
,
I
admit
that
willingly
which
Luke
his
text
sheweth
mee
,
to
wit
,
that
it
was
a
citie
hard
by
.
But
I
do
not
contend
about
this
matter
:
as
I
do
not
ambitiously
gather
those
things
which
may
serue
for
a
vaine
brag
:
because
it
shal
be
sufficient
for
the
godly
readers
to
knowe
those
things
which
make
to
Luke
his
meaning
.
34
Iesus
Christ
make
thee
whole
.
It
is
certaine
that
the
Apostles
would
neuer
haue
attempted
the
doing
of
myracles
,
vnlesse
they
had
ben
first
certified
of
the
will
of
God
,
whereupon
the
effect
did
depende
.
For
they
had
no
such
power
of
the
Spirite
giuen
them
that
they
coulde
heale
whatsoeuer
sicke
persons
they
would
:
but
as
Christ
himselfe
vsed
a
measure
in
his
myracles
:
so
he
woulde
haue
his
Apostles
to
worke
no
more
,
than
he
knewe
were
profitable
.
Therefore
Peter
did
not
rashly
breake
out
into
these
words
:
because
hee
might
haue
set
himselfe
to
bee
laught
at
,
vnlesse
he
had
alredy
known
the
wil
of
God
.
It
may
be
that
he
praied
apart
.
The
Spirit
who
was
the
authour
of
all
myracles
,
and
which
wrought
by
the
hande
of
Peter
,
did
euen
then
direct
his
tongue
,
and
did
mooue
his
heart
by
a
secreat
inspiration
.
And
in
these
wordes
Peter
sheweth
plainly
that
he
is
onely
the
minister
of
the
myracle
,
and
that
it
proceedeth
from
the
power
of
Christ
:
that
he
may
by
this
means
extoll
the
name
of
Christ
alone
.
Make
thy
bedde
.
These
circumstances
doe
amplifie
the
glorie
of
the
myracle
,
in
that
he
doeth
not
onely
recouer
strength
to
rise
,
but
is
also
able
to
make
his
owne
bedde
,
who
could
moue
no
member
before
.
To
the
same
ende
tendeth
the
continuance
of
the
disease
:
for
a
palsie
of
eight
yeeres
continuance
is
not
easily
cured
.
In
like
sort
is
hee
saide
to
haue
laid
in
his
bed
,
that
we
may
know
that
all
his
members
were
lame
:
for
it
was
a
little
bed
wherein
they
were
wont
to
rest
at
noone
.
Whereas
Eneas
was
so
readie
to
make
trial
of
his
members
,
hee
thereby
declared
the
obedience
of
his
faith
.
For
although
hee
perceiued
the
strength
which
was
giuen
him
,
yet
he
was
most
of
all
moued
with
the
efficacie
of
the
words
,
to
rise
.
35
And
all
those
.
His
meaning
is
that
the
myracle
was
published
abroad
,
and
was
knowne
throughout
the
whole
citie
.
For
when
the
scripture
saith
,
All
,
it
doth
not
comprehend
euery
one
howe
many
so
euer
it
noteth
:
but
it
putteth
All
for
the
more
part
,
or
for
many
,
or
for
the
common
sort
of
men
.
Therefore
the
sense
is
,
that
,
whereas
there
was
but
a
small
number
of
Godly
men
there
,
a
great
part
of
the
people
became
members
of
the
Church
.
And
in
this
clause
is
expressed
the
fruite
of
the
myracle
,
because
they
embraced
Christ
and
his
Gospel
.
Wherefore
those
men
corrupt
myracles
,
whosoeuer
they
be
which
looke
onely
vpon
men
,
&
do
not
turne
their
eies
toward
this
end
,
that
being
instructed
concerning
the
power
and
grace
of
Christ
,
they
may
sticke
only
to
him
.
Therefore
that
token
of
Christs
diuine
power
which
hee
shewed
,
was
the
beginning
of
turning
to
him
.
36
And
there
was
a
certaine
disciple
at
Ioppa
,
called
Thabita
,
which
if
you
interpret
it
,
is
called
Dorcas
.
This
woman
was
full
of
good
works
and
almes
which
she
did
.
37
And
it
happened
in
those
dayes
,
that
shee
was
sicke
and
died
.
And
when
they
had
washed
her
,
they
laid
her
in
an
vpper
parlour
.
38
And
for
as
much
as
Lydda
was
neere
to
Ioppa
,
the
disciples
who
had
hearde
that
Peter
was
there
,
sent
two
men
to
him
requesting
him
that
he
would
come
to
them
.
36
There
followeth
a
more
famous
token
of
Christs
power
,
by
howe
much
it
is
more
hard
to
restore
life
to
a
dead
body
,
than
to
restore
helth
to
a
man
that
is
sicke
.
But
Luke
doth
first
commende
the
person
of
Tabita
on
whom
the
myracle
was
shewed
,
and
that
with
a
double
title
:
to
wit
,
that
shee
was
Christs
disciple
,
and
that
she
approued
her
faith
with
good
workes
and
almes
.
Hee
hath
oftentimes
alreadie
put
this
worde
Disciple
for
a
Christian
man
:
and
least
we
should
thinke
that
that
name
was
proper
to
men
onely
,
he
attributeth
the
same
to
a
woman
.
And
this
title
teacheth
vs
,
that
Christianity
cannot
be
without
doctrin
:
&
that
that
forme
of
learning
is
prescribed
,
that
the
same
Christ
may
be
master
to
al.
This
is
the
chiefest
praise
,
this
is
the
beginning
of
holy
life
,
this
is
the
roote
of
all
vertues
,
to
haue
learned
of
the
sonne
of
God
,
the
way
to
liue
,
and
the
true
life
.
The
fruits
of
good
works
proceed
afterward
from
faith
.
By
good
works
,
I
meane
the
dueties
of
loue
,
wherewith
our
neighbours
are
holpen
:
and
Luke
placeth
the
chiefe
kinde
in
Almes
.
The
commendation
of
liberalitie
is
great
,
because
as
the
holy
Ghost
doeth
witnesse
,
it
containeth
in
it selfe
the
summe
of
a
godly
and
perfect
life
.
Now
we
see
what
titles
Thabita
hath
.
For
religion
toward
God
or
faith
goeth
first
,
secondly
that
she
exercised
her selfe
in
helping
the
brethren
,
and
specially
in
releeuing
the
pouertie
of
the
poore
.
For
by
vs
it
is
come
to
passe
,
that
all
that
helpe
wherewith
the
poore
and
those
which
are
in
mysery
are
holpen
,
is
called
Eleemosyna
.
Thabita
is
rather
a
Syrian
word
than
an
Hebrew
,
which
Luke
did
turne
into
Greek
,
that
we
might
know
that
it
was
not
like
to
the
vertues
of
the
holy
women
,
and
that
shee
was
debased
in
such
a
simple
name
.
For
Dorcas
signifieth
a
goat
:
but
the
holines
of
her
life
did
easily
wipe
away
the
blotte
of
a
name
not
verie
seemely
.
37
It
hapned
that
she
was
sicke
.
He
saith
in
plaine
words
that
shee
was
sicke
,
that
he
may
the
more
plainely
expresse
her
death
which
followed
.
To
the
same
end
he
saith
that
the
corps
was
washt
,
and
laid
in
an
vpper
chamber
.
Therefore
these
circumstances
serue
to
make
the
myracle
to
be
beleeued
.
Whereas
they
carry
her
not
streight
way
to
the
graue
,
but
lay
her
in
the
vpper
part
of
the
house
,
that
they
may
keep
her
there
,
we
may
thereby
gather
that
they
had
some
hope
of
recouering
her
life
.
It
is
likely
that
the
rite
of
washing
,
whereof
Luke
maketh
mention
,
was
most
auncient
.
And
I
doe
not
doubt
but
that
it
came
from
the
holy
fathers
by
continual
course
of
times
,
as
if
it
had
bin
deliuered
from
hand
to
hand
,
that
in
death
it selfe
some
visible
image
of
the
resurrection
might
comfort
the
minds
of
the
godly
,
and
lift
them
vp
vnto
some
good
hope
:
to
wit
,
seing
the
manifestation
of
eternall
life
was
not
so
euident
,
yea
seing
that
Christ
the
pledge
and
substance
of
eternal
life
,
was
not
as
yet
reuealed
,
it
was
requisite
that
both
the
obscuritie
of
doctrine
,
and
also
the
absense
of
Christ
should
be
supplied
by
such
helpes
.
Therefore
they
washed
the
bodies
of
the
deade
,
that
they
might
once
stand
before
the
iudgement
seat
of
God
being
cleane
.
Finally
there
was
the
same
reason
for
washing
the
deade
,
which
was
for
the
liuing
:
the
dayly
washing
put
them
in
minde
of
this
,
that
no
man
can
please
God
,
saue
he
who
should
be
purged
from
his
filthynes
.
So
in
the
rite
of
burying
,
God
would
haue
some
signe
extant
,
whereby
men
might
be
admonished
,
that
they
went
polluted
out
of
this
life
,
by
reason
of
that
filthines
which
they
had
gathered
in
the
world
.
Washing
did
no
more
help
those
which
were
dead
,
than
buriall
,
but
it
was
vsed
to
teach
the
liuing
.
For
because
death
hath
some
shew
of
destruction
,
least
it
should
extinguish
the
faith
of
the
resurrection
,
it
was
requisite
that
contrary
shewes
should
bee
set
against
it
,
that
they
might
represent
life
in
death
.
The
Gentiles
also
tooke
to
themselues
this
Ceremonie
.
For
which
cause
Ennius
saith
,
A
good
woman
did
wash
and
anoynt
Tarquinius
his
corps
.
But
their
imitation
was
but
apish
in
this
thing
as
in
all
other
Ceremonies
.
And
Christians
also
haue
taken
to
themselues
this
example
vnaduisedly
:
as
if
the
obseruation
of
a
figure
vsed
vnder
the
Lawe
ought
to
continue
alwayes
.
For
at
the
beginning
of
the
Gospel
,
although
the
necessitie
were
abolished
,
yet
the
vse
was
lawfull
,
vntill
such
time
as
it
might
growe
out
of
vse
in
tract
of
time
.
But
the
munkes
do
at
this
day
no
lesse
imitate
Iudaisme
,
then
did
the
Gentiles
in
times
past
,
without
choise
and
iudgement
.
For
they
wash
corpses
that
they
may
bury
Christ
in
shadowes
,
which
being
buried
with
him
in
his
graue
,
ought
neuer
to
haue
bene
vsed
any
more
.
38
The
disciples
which
had
hearde
.
The
washing
of
the
corpes
sheweth
that
the
disciples
knew
not
what
would
come
to
passe
.
For
by
this
means
they
make
the
corps
readie
to
be
buried
.
Yet
this
is
some
token
of
hope
,
that
they
lay
her
in
an
vpper
Chamber
,
and
send
to
Peter
.
Furthermore
they
murmur
not
against
God
,
neither
do
they
crie
out
that
it
is
an
vnmeete
thing
:
but
they
humblie
craue
Gods
help
:
not
that
they
wil
make
Thabita
immortall
,
but
their
onely
desire
is
to
haue
her
life
prolonged
for
a
time
,
that
she
may
yet
profit
the
Church
.
39
And
Peter
arose
and
came
with
them
,
whom
when
he
was
come
,
they
brought
into
the
vpper
chamber
,
and
all
the
wydowes
stoode
about
her
weeping
,
and
shewing
the
coates
and
garments
,
which
Dorcas
made
,
when
shee
was
with
them
.
40
And
when
they
were
all
put
out
,
Peter
kneeled
downe
and
prayed
:
and
turning
himselfe
toward
the
coarse
,
hee
saide
:
Thabita
arise
.
And
she
opened
her
eies
,
and
when
she
saw
Peter
she
sate
vp
.
41
And
hee
reached
out
his
hande
and
lift
her
vp
,
and
when
hee
had
called
the
saints
and
wydowes
,
he
restored
her
aliue
.
42
That
was
noised
through
all
Ioppa
,
and
manie
beleeued
in
the
Lord
.
43
And
it
happened
that
he
staied
many
dayes
at
Ioppa
with
a
certaine
man
,
named
Simon
a
tanner
.
39
And
Peter
arose
.
It
is
doubtfull
whether
the
messangers
declared
to
Peter
the
matter
and
cause
why
they
fet
him
:
yet
it
is
more
like
to
be
true
,
that
they
requested
him
absolutely
,
that
he
would
come
to
work
a
myracle
.
But
there
ariseth
another
question
,
Whether
hee
knew
Gods
purpose
or
no.
First
,
if
he
should
mistrust
the
successe
,
hee
shoulde
goe
with
them
vnaduisedly
.
I
answere
,
Although
he
did
not
yet
know
,
what
the
Lord
would
doe
,
yet
can
hee
not
be
blamed
for
yeelding
to
the
request
of
the
brethren
.
Also
there
were
other
reasons
why
hee
shoulde
come
:
to
wit
,
to
mitigate
their
sorrowe
:
to
strengthen
them
with
godly
exhortations
,
least
they
shoulde
faint
,
being
discouraged
with
the
death
of
one
woman
:
to
establish
the
Church
which
was
as
yet
tender
and
but
as
it
were
an
infant
.
Lastly
this
one
thing
ought
to
haue
beene
sufficient
for
him
,
because
in
refusing
he
shuld
haue
ben
thought
proudly
to
despise
his
brethren
,
notwithstanding
we
must
know
this
also
,
that
so
often
as
the
Lorde
determined
to
worke
some
myracle
by
his
Apostles
,
he
did
alwayes
direct
them
by
the
secreat
motion
of
the
Spirit
.
I
do
not
doubt
but
that
although
Peter
were
not
yet
certaine
of
the
life
of
Thabita
,
yet
did
he
vndoubtedly
perceiue
that
God
was
his
guide
and
conducter
in
that
iorney
:
so
that
he
addressed
himselfe
to
go
not
vnaduisedly
,
though
being
vncertaine
of
the
euent
.
All
the
widowes
.
Luke
expresseth
in
this
place
,
the
causes
,
for
which
Thabita
was
raised
from
death
:
to
wit
,
because
God
pittied
the
poore
,
and
did
at
their
desire
restore
the
woman
to
life
.
There
were
also
other
ends
:
for
seing
she
liueth
two
liues
,
those
vertues
which
Luke
commended
before
,
are
adorned
in
her
person
:
but
the
chiefe
ende
is
,
that
the
glorie
of
Christ
may
bee
set
forth
.
For
God
coulde
haue
kept
her
aliue
longer
,
neither
doth
he
chaunge
his
purpose
,
as
being
mooued
with
repentance
,
when
he
doth
restore
her
to
life
againe
,
but
because
many
of
the
disciples
were
weake
and
nouices
,
who
had
neede
of
confirmation
,
God
declareth
by
the
second
life
of
Thabita
,
that
his
Sonne
is
authour
of
life
.
Therefore
,
God
did
respect
the
poore
and
widowes
in
such
sort
,
that
by
releeuing
their
pouertie
hee
established
in
their
mindes
the
faith
of
his
Gospel
.
For
in
this
myracle
hee
gaue
ample
matter
of
profiting
.
40
When
they
were
all
put
forth
.
When
as
he
taketh
a
time
to
pray
,
he
seemeth
as
yet
to
doubt
,
what
will
be
the
ende
.
When
he
healed
Aeneas
he
brake
out
into
these
wordes
without
making
any
stoppe
,
Aeneas
,
Iesus
Christ
make
thee
whole
.
But
as
the
operation
of
the
Spirite
is
not
alwaies
alike
and
the
same
,
it
may
be
that
though
he
knew
the
power
of
God
,
yet
he
went
forward
vnto
the
myracle
by
degrees
.
Yet
it
seemeth
to
be
an
absurde
thing
,
that
he
putteth
all
the
Saintes
out
of
the
chamber
,
for
whom
it
had
bene
better
to
haue
seene
it
with
their
eyes
,
but
because
the
Lorde
had
not
as
yet
reuealed
the
time
when
,
and
the
manner
how
he
would
shew
forth
his
power
,
hee
desireth
to
bee
alone
,
that
he
might
the
more
fitly
pray
.
Also
it
might
be
that
he
knew
some
other
reason
which
moued
him
to
doe
this
,
which
we
know
not
.
It
is
recorded
in
the
sacred
history
that
Eliseus
did
the
same
:
Turning
toward
the
corps
.
This
seemeth
also
to
bee
contrary
to
reason
,
that
hee
speaketh
vnto
a
corps
without
feeling
.
But
this
speaking
vnto
the
dead
corps
,
was
one
point
of
the
vehemency
,
whereunto
the
Spirit
of
God
enforced
Peter
.
And
if
any
man
desire
a
reason
,
this
forme
of
speech
doth
more
liuely
expresse
the
power
of
God
in
raising
the
deade
,
than
if
it
should
be
said
in
the
thirde
person
,
Let
this
body
receiue
life
againe
and
liue
.
Therefore
when
as
Ezechiel
doeth
shadowe
the
deliuerance
of
the
people
vnder
a
figure
of
the
resurrection
:
O
deade
bones
(
saith
he
)
heare
the
word
of
the
Lord
.
And
Christ
saith
,
The
time
shall
come
when
the
dead
shall
heare
the
voice
of
the
sonne
of
God
.
41
Luke
repeateth
againe
in
the
end
that
she
was
shewed
openly
to
the
disciples
.
Whence
we
gather
,
that
she
was
raised
againe
,
rather
for
other
mens
sake
,
than
for
her
owne
.
Brainsicke
fellowes
,
who
dreame
that
the
soule
of
man
is
onely
a
blast
,
which
vanisheth
away
vntill
the
day
of
the
resurrection
,
snatch
at
this
place
,
to
proue
their
doting
withall
.
To
what
ende
was
it
(
say
they
)
to
call
backe
the
soule
of
Thabita
into
the
prison
of
the
body
,
where
it
shoulde
suffer
such
misery
if
it
were
receiued
into
blessed
rest
?
As
if
it
were
not
lawfull
for
God
to
haue
respect
of
his
glorie
,
as
well
in
death
as
in
life
:
and
as
if
this
were
not
the
true
felicitie
of
the
godly
to
liue
and
die
to
him
:
yea
as
if
Christ
were
not
to
vs
a
vantage
,
as
well
by
lyuing
as
dying
,
when
wee
dedicate
our selues
to
him
.
Therefore
there
shall
no
inconuenience
follow
,
if
the
Lord
had
greater
respect
to
his
owne
glory
,
42
And
manie
beleeued
.
Now
appeare
manifold
fruits
of
the
myracle
.
For
God
comforted
the
power
,
a
godly
matron
was
restored
to
the
Church
,
in
whose
death
it
suffered
great
losse
,
and
many
are
called
vnto
the
faith
.
For
although
Peter
were
a
minister
of
so
great
power
,
yet
he
keepeth
not
the
men
in
himselfe
:
but
doeth
rather
direct
them
vnto
Christ
.
43
When
as
he
saith
that
Peter
dwelt
with
a
tanner
,
we
may
hereby
gather
,
of
what
manner
men
the
Church
of
Ioppa
did
consist
.
For
if
the
chiefetaines
of
the
Citie
had
beene
conuerted
to
Christ
,
some
one
of
them
would
haue
lodged
Peter
.
For
it
had
bene
too
cruell
a
thing
to
suffer
an
Apostle
of
Christ
to
bee
so
despysed
.
Therefore
the
Lorde
did
gather
togither
there
as
euery
where
,
a
Church
,
of
the
common
sort
of
men
,
that
he
might
throwe
downe
the
pride
of
the
flesh
:
and
also
thereby
appeareth
Peter
his
curtesie
,
in
that
he
vouchsafeth
to
lodge
with
a
man
of
that
calling
.
Although
it
seemeth
that
he
was
rather
a
merchant
of
some
good
estimation
,
than
one
of
the
basest
sort
of
workemen
,
for
Luke
will
say
afterward
,
that
ther
were
there
some
which
ministred
vnto
Peter
:
whereby
it
appeareth
that
he
was
well
and
honestly
vsed
.
CHAP.
X.
1
AND
there
was
a
certaine
man
of
Cesarea
named
Cornelius
,
a
captaine
of
the
band
which
was
called
the
Italian
band
:
2
A
deuout
man
and
one
that
feared
God
with
his
whole
houshold
,
and
one
which
gaue
almes
to
all
the
people
,
and
which
prayed
to
God
continually
.
3
He
saw
plainly
in
a
vision
about
the
ninth
houre
of
the
day
,
an
angel
of
God
comming
in
vnto
him
,
and
saying
to
him
,
Cornelius
,
4
And
beholding
and
being
afraid
,
he
said
:
What
is
it
Lorde
?
Then
he
saide
to
him
,
Thy
prayers
and
thy
almes
are
come
vp
into
remembrance
before
God
.
5
And
now
send
men
to
Ioppa
,
and
fet
Simon
,
which
is
called
Peter
:
6
He
lodgeth
with
Simon
a
Tanner
,
whose
house
lyeth
to
the
Sea
,
he
shal
tel
thee
what
thou
must
doe
.
1
Luke
passeth
ouer
now
vnto
a
worthie
historie
:
to
wit
,
that
God
vouchsafed
to
aduaunce
a
straunger
,
and
one
vncircumcised
vnto
singular
honour
aboue
all
the
Iewes
:
because
he
doth
both
send
his
angel
vnto
him
,
and
for
his
sake
bringeth
Peter
to
Cesarea
,
that
he
may
instruct
him
in
the
Gospel
.
But
first
of
all
Luke
sheweth
what
maner
person
this
Cornelius
was
,
for
whose
cause
an
angel
descended
from
heauen
,
and
God
spake
to
Peter
in
a
vision
.
He
was
a
captaine
of
the
Italian
band
.
A
band
did
consist
vpon
a
thousand
footemen
,
&
he
which
was
chief
captaine
,
was
called
a
Tribune
or
Marshal
.
Againe
,
euery
hundreth
had
a
captaine
.
A
legion
had
for
the
most
part
fiue
bands
.
That
band
was
called
the
Italian
bande
,
because
the
Romanes
did
choose
souldiers
oftentimes
from
amongst
those
which
dwelt
in
the
prouinces
,
but
they
had
the
strength
of
the
armie
out
of
Italie
.
Therefore
Cornelius
was
an
Italian
borne
.
But
he
liued
at
Cesarea
with
his
hundred
,
to
gard
the
citie
.
For
the
Romanes
were
woont
so
to
distribute
their
places
of
aboade
:
that
euery
citie
of
renowme
might
haue
a
garrison
to
stay
sodaine
vprores
.
A
rare
example
that
a
souldier
was
so
deuout
toward
God
,
so
vpright
and
courteous
toward
men
.
For
at
that
time
the
Italians
,
when
as
they
were
carried
into
the
prouinces
to
liue
in
warfare
,
ranne
to
and
fro
like
hungrie
wolues
to
get
som
pray
:
they
had
for
the
most
part
no
more
religion
than
beasts
:
they
had
as
great
care
of
innocencie
as
cutthrotes
.
For
which
cause
the
vertues
of
Cornelius
deserue
the
greater
commendation
,
in
that
leading
a
souldiars
life
which
was
at
that
time
most
corrupt
:
he
serued
God
holily
,
and
liued
amongest
men
without
doing
any
hurt
or
iniurie
.
And
this
is
no
small
amplification
of
his
praise
,
in
that
casting
away
superstition
wherein
he
was
borne
and
brought
vp
,
he
embraced
the
pure
worship
of
God
.
For
wee
know
what
account
the
Italians
made
of
themselues
,
and
how
proudly
they
despised
others
.
And
the
Iewes
were
at
that
time
in
such
contempt
,
that
for
their
sakes
pure
religion
was
counted
infamous
,
&
almost
execrable
.
Seing
that
none
of
these
thinges
could
hinder
Cornelius
,
but
that
forsaking
his
Idols
,
he
did
imbrace
the
true
worship
of
the
true
God
alone
:
it
must
needes
be
that
he
was
endued
with
rare
and
singular
sinceritie
.
Moreouer
he
coulde
finde
scarce
any
thing
amongst
the
Iewes
,
wherwith
he
could
be
allured
vnto
the
studie
of
godlinesse
:
because
there
was
then
scarce
one
amongest
a
thousand
which
had
euen
some
small
smattering
of
the
lawe
.
And
vndoubtedly
Cornelius
had
light
vpon
som
good
worshipper
of
God
,
who
beeyng
sounde
from
corrupt
opinions
,
did
expounde
vnto
him
the
lawe
faithfully
,
without
mixing
any
leauen
therewith
.
But
because
Luke
giueth
him
manie
titles
of
commendation
,
we
must
note
them
al.
2
Hee
saith
that
he
was
a
godly
man
,
and
one
that
feared
God
:
secondly
,
that
like
a
good
housholder
he
had
a
care
to
instruct
his
familie
:
he
prayseth
him
afterwarde
for
the
offices
of
loue
,
because
he
was
beneficiall
toward
all
the
people
:
and
lastly
,
that
he
prayed
God
continually
.
The
summe
is
this
,
that
Cornelius
was
a
man
of
singular
vertues
,
wherein
the
integritie
of
the
godly
consisteth
,
so
that
his
life
was
framed
in
all
points
according
to
the
rule
which
God
prescribeth
vnto
vs
.
And
bicause
the
lawe
is
contained
in
two
tables
:
Luke
commendeth
in
the
former
place
Cornelius
his
godlinesse
:
secondly
hee
descendeth
vnto
the
second
part
,
that
he
exercised
the
offices
of
loue
toward
men
.
This
is
very
profitable
to
be
marked
,
because
we
haue
a
way
to
liue
well
described
in
his
person
.
Wherefore
in
orderyng
the
life
well
,
let
faith
and
religion
bee
the
foundation
,
which
being
taken
away
,
all
other
vertues
are
nothing
els
but
smokes
.
Luke
reckoneth
vp
the
feare
of
God
and
prayer
,
as
frutes
&
testimonies
of
godlinesse
and
of
the
worship
of
God
,
and
that
for
good
causes
.
For
religion
cannot
bee
separated
from
the
feare
of
God
&
the
reuerence
of
him
:
neither
can
any
man
be
counted
godly
,
saue
he
who
acknowledging
God
to
be
his
father
&
Lord
,
doth
addict
himself
wholy
to
him
.
And
let
vs
knowe
,
that
voluntarie
feare
is
commended
in
this
place
,
when
those
men
submit
themselues
to
God
willingly
and
from
their
heart
,
who
duely
consider
with
themselues
what
is
due
to
him
.
Moreouer
,
because
a
great
part
of
the
worlde
doth
with
feigned
trifles
corrupt
and
depraue
the
worshippe
of
God
,
Luke
addeth
for
good
causes
that
Cornelius
prayed
continually
:
wherby
he
doth
signifie
,
that
he
proued
not
his
godlinesse
only
with
externall
ceremonies
,
but
that
he
worshipped
God
spiritually
,
when
as
he
exercised
himselfe
in
prayer
.
We
must
also
note
the
continuance
of
his
prayer
:
whence
wee
gather
,
that
he
did
not
pray
only
coldlie
,
after
the
common
custome
,
but
that
he
was
earnestly
bent
to
prayer
,
as
the
continuall
benefites
of
God
doe
exhort
vs
and
pricke
vs
forward
thereunto
,
and
the
force
of
faith
ought
there
to
shewe
it selfe
.
Wherefore
let
euery
one
of
vs
exhort
himselfe
to
perseuer
in
praier
,
by
the
example
of
Cornelius
.
With
all
his
house
.
We
must
not
lightly
passe
ouer
this
commendation
,
that
Cornelius
had
a
church
in
his
house
.
And
surely
a
true
worshipper
of
God
,
will
not
suffer
so
much
as
in
him
lyeth
,
God
to
bee
banished
from
his
house
.
For
how
vnmeet
a
thing
is
it
,
for
him
to
maintaine
his
owne
right
stoutly
,
that
his
wife
,
children
,
seruauntes
,
and
maides
,
may
obey
him
:
and
not
to
regard
that
God
is
disobeied
.
It
shall
sometimes
fall
out
so
,
that
a
godly
man
cannot
haue
euen
his
wife
to
be
of
his
minde
:
yet
he
which
ruleth
others
,
must
indeuour
by
all
means
to
haue
God
obeyed
:
and
there
is
nothing
more
meete
,
then
that
wee
shoulde
consecrate
all
ours
to
God
,
as
our selues
.
Therefore
if
a
godly
man
haue
children
,
which
are
vnlike
him
,
or
a
wife
of
euill
conditions
:
or
lewd
and
wicked
seruants
:
let
him
not
winke
,
ne
yet
suffer
his
house
to
bee
polluted
through
his
slouthfulnesse
.
The
diligence
of
Cornelius
is
not
so
much
commended
as
the
blessing
of
God
:
whereby
it
came
to
passe
that
hee
hadde
his
house
obedient
vnto
him
in
godlinesse
.
And
wee
must
not
omit
the
circumstaunce
,
that
hee
instructed
his
familie
in
the
feare
of
God
,
setting
light
by
the
feare
of
daunger
,
which
did
hang
ouer
his
head
therefore
.
For
the
Iewish
religion
was
in
great
contempt
:
and
no
citizen
of
Rome
might
freely
receiue
any
straunge
religion
as
they
called
it
.
Wherefore
although
the
sincere
profession
of
the
gospel
be
euill
spoken
of
in
the
world
:
yet
is
it
too
corrupt
freghtfulnesse
,
if
that
vniust
hatred
hinder
any
man
,
from
offering
his
family
to
God
for
a
sacrifice
,
by
godly
instruction
.
Giuing
almes
.
There
is
also
the
figure
Synecdoche
in
this
member
.
For
as
it
was
saide
euen
now
that
the
worshippe
of
God
was
proued
by
prayers
:
so
now
when
Luke
speketh
of
loue
he
maketh
choice
of
one
kind
:
wherby
he
sheweth
that
Cornelius
was
a
liberal
and
bountifull
man
.
For
our
godlinesse
ought
so
to
appeare
to
men
,
that
we
declare
that
we
fear
God
,
by
vsing
bountifulnesse
and
iustice
.
The
word
almes
is
translated
vnto
those
externall
good
workes
wherewith
we
help
the
poore
,
forasmuch
as
miserecordia
or
mercy
,
is
the
inward
affection
of
the
hart
properly
.
For
from
this
fountain
springeth
true
and
well
ordered
bountifulnesse
,
if
the
troubles
and
sorrowes
of
our
brethren
doe
moue
vs
to
compassion
:
if
considering
the
vnitie
which
is
amongst
vs
,
3
He
saw
in
a
vision
.
Luke
putteth
Vision
for
a
kinde
of
oracle
comming
from
god
,
that
we
may
know
that
Cornelius
was
brought
vnto
the
faith
of
Christ
after
an
heauenly
manner
.
And
because
men
are
oftentimes
deceiued
with
iuggling
,
Luke
setteth
downe
the
time
to
auoid
all
suspition
,
when
he
mentioneth
the
ninth
houre
.
And
at
that
time
they
were
wont
to
deuide
the
day
into
twelue
houres
:
from
the
rising
of
the
Sunne
vntill
the
going
downe
thereof
.
Whereupon
it
followeth
that
it
was
fayre
day
light
when
the
Angell
appeared
,
that
the
vision
might
be
more
euident
.
Although
there
were
alwayes
seales
added
vnto
visions
,
that
they
might
free
the
seruants
of
God
from
feare
of
illusions
:
because
when
he
appeared
in
dreames
,
yet
were
there
suche
markes
of
certainty
imprinted
in
their
minds
as
would
not
suffer
them
to
doubt
.
4
And
he
beheld
,
and
was
afraid
.
Luke
expresseth
his
attentiuenesse
in
plain
words
,
that
we
may
know
that
it
was
no
vaine
imagination
,
which
came
vpon
the
man
as
he
was
sleeping
or
doing
some
other
thing
.
The
fear
wherwith
he
was
taken
,
proceeded
from
the
perceiuing
of
the
maiestie
of
God
.
For
so
sone
as
men
conceiue
the
presence
of
God
,
they
must
needes
be
afraide
and
cast
downe
with
feare
.
And
whereas
his
woorde
doth
no
whit
terrifie
vs
,
that
must
be
imputed
to
our
sluggishnes
,
because
we
do
not
know
nor
perceiue
that
it
is
god
which
speketh
.
But
the
godly
to
whom
God
reuealeth
himself
in
his
worde
,
doe
tremble
when
they
heare
it
,
What
is
it
Lorde
?
It
appeareth
plainly
by
this
answere
,
that
Cornelius
his
minde
was
touched
with
religion
,
that
he
knew
that
he
had
to
deale
with
god
.
Therfore
the
common
translation
hath
it
euil
,
Who
art
thou
Lord
?
And
it
is
likely
that
that
which
is
there
read
,
was
put
in
in
steede
of
this
,
for
asmuch
as
in
the
Greeke
text
there
is
no
doubtfulnesse
,
whereby
the
interpreter
might
be
deceiued
,
&
all
the
coppies
agree
together
in
this
reading
,
Ti
esti
.
And
assuredly
when
Cornelius
perceiueth
that
it
is
God
,
he
submitteth
himselfe
to
obey
:
as
the
answeare
is
nothing
but
a
commandement
.
Thy
prayers
and
almes
.
Because
God
seemeth
to
bee
after
a
sort
deafe
,
vnlesse
he
answere
our
petitions
by
and
by
,
hence
commeth
that
speech
that
our
prayers
come
vnto
him
,
and
that
he
is
mindefull
thereof
.
Furthermore
,
the
angel
assigneth
this
as
the
cause
why
God
vouchsafeth
to
shew
to
Cornelius
the
light
of
his
Gospel
:
because
hee
hath
hearde
his
praiers
,
and
accepted
his
almes
.
Whence
we
gather
that
vertues
&
good
workes
doe
not
only
please
God
,
but
that
they
are
also
adourned
with
this
excellent
rewarde
,
that
hee
heapeth
vpon
vs
&
enricheth
vs
with
greater
giftes
for
their
sakes
:
according
to
that
,
5
Now
send
to
Ioppae
.
God
dealt
most
fauourably
with
Cornelius
in
that
he
doth
not
commaund
him
to
goe
himself
,
but
to
send
messengers
vnto
Peter
,
that
he
may
stay
quietly
at
home
,
&
that
Peter
may
indure
the
toyle
of
the
iourney
for
his
sake
.
But
let
vs
not
wonder
that
Cornelius
was
so
courteously
handled
,
seeing
that
God
thrusteth
the
ministers
of
his
worde
daily
vpon
the
vnwilling
:
so
that
he
appeareth
of
his
accord
to
those
which
doe
not
seeke
him
as
he
saith
by
Isaias
.
7
And
after
that
the
Angell
which
spake
to
Cornelius
was
departed
,
hee
called
two
of
his
seruants
,
and
a
godly
souldiar
,
of
those
which
did
wait
on
him
:
8
And
when
he
had
told
them
all
things
,
he
sent
them
to
Ioppe
,
9
On
the
morrow
,
as
they
iourneied
,
and
drew
nigh
to
the
citie
,
Peter
went
vp
into
the
highest
part
of
the
house
to
pray
,
about
the
sixt
houre
.
10
And
he
was
fasting
.
Therefore
he
would
eate
.
And
in
the
meane
season
while
they
made
readie
,
there
fell
vpon
him
an
excesse
of
minde
:
11
He
saw
heauen
open
,
and
a
vessell
comming
downe
vppon
him
like
to
a
greate
sheet
,
knit
at
the
foure
corners
,
and
let
downe
to
the
earth
.
12
Wherein
were
all
foure
footed
beasts
of
the
earth
,
and
wilde
beasts
,
and
creeping
things
,
and
birds
of
heauen
.
13
And
there
came
a
voice
to
him
:
Arise
Peter
,
kill
and
eate
.
14
And
Peter
said
,
Not
so
Lord
:
because
I
haue
neuer
eaten
any
common
or
vncleane
thing
.
15
And
the
voice
said
to
him
againe
.
Make
not
thou
those
things
common
which
God
hath
made
cleane
.
16
And
this
was
done
thrise
,
and
the
vessel
was
taken
vp
againe
into
heauen
.
7
And
after
that
the
Angell
.
Luke
declareth
here
how
readie
Cornelius
was
to
obey
:
when
as
hee
maketh
no
tariance
,
but
doth
that
with
all
diligence
,
which
he
was
commaunded
to
doe
.
And
this
was
the
cause
that
hee
was
so
forwarde
,
because
hee
beleeued
the
promise
:
as
want
of
faith
is
the
cause
why
we
are
so
slowe
to
followe
God
.
Angels
come
not
flying
to
vs
from
heauen
,
that
they
may
appoint
vs
certaine
men
:
but
that
voice
of
Christ
soundeth
in
all
mens
eares
.
Seeke
,
and
yee
shal
find
,
knock
,
Two
of
his
seruants
.
Cornelius
had
this
reward
for
beeing
so
diligent
in
teaching
his
family
,
that
he
had
faithfull
and
honest
seruauntes
who
were
willing
to
do
him
seruice
:
and
also
such
as
that
he
might
commit
any
thing
to
them
.
On
the
other
side
,
the
Lord
doth
oftentimes
punish
masters
with
iust
punishments
,
who
haue
no
regarde
to
instruct
their
families
.
For
they
finde
those
iustly
stubborne
and
vnfaithfull
,
whome
they
would
not
frame
vnto
godlines
and
the
feare
of
God
,
and
also
they
are
afraid
of
their
treacherie
.
A
godly
souldiar
.
Forasmuch
as
this
souldiar
was
muche
conuersaunt
with
Cornelius
,
hee
had
also
taught
him
to
feare
God
,
as
well
as
his
houshold
seruants
.
It
is
meete
that
we
call
to
minde
here
,
that
which
I
touched
before
,
That
there
is
no
kinde
of
life
which
excuseth
vs
,
but
that
we
must
worship
god
purely
.
For
a
souldiars
life
was
at
that
time
most
corrupt
,
for
they
were
fallen
vnto
filthie
licentiousnesse
,
from
the
auncient
discipline
,
and
yet
the
Spirite
of
God
beareth
recorde
in
this
place
of
the
godlinesse
of
souldiars
.
Wherefore
there
is
no
cause
why
they
shoulde
require
a
calling
that
is
free
from
worshipping
God
,
vnder
colour
of
warfare
,
who
woulde
by
one
meanes
or
other
bee
free
from
all
righteousnesse
.
If
they
denie
that
they
can
serue
God
,
because
they
bee
souldiars
:
they
shal
haue
these
two
souldiars
meete
iudges
and
witnesses
against
them
at
the
last
day
,
who
shal
condemne
them
.
And
in
the
mean
season
those
brainsick
felowes
are
condemned
,
who
crie
that
it
is
vnlawful
for
Christians
to
carry
weapons
.
For
these
men
were
warriours
&
yet
godly
:
&
when
they
embrace
Christ
,
they
forsake
not
their
former
kinde
of
life
,
they
cast
not
away
their
armour
as
hurtfull
,
ne
yet
forsake
their
calling
.
8
Whereas
Cornelius
expoundeth
the
whole
matter
to
the
souldiar
and
his
seruants
,
it
tendeth
to
this
end
,
that
he
may
the
more
encourage
them
to
giue
eare
to
the
commandement
,
which
they
see
is
rather
a
commaundement
of
God
than
of
man
:
and
he
is
not
afraide
to
make
knowen
vnto
them
so
great
a
matter
,
whom
hee
had
instructed
well
before
.
10
On
the
morrow
as
they
iourneied
.
As
Luke
declared
that
Cornelius
was
admonished
by
an
oracle
to
sende
for
Peter
:
so
nowe
hee
setteth
downe
another
vision
,
whereby
Peter
is
commaunded
to
come
to
him
.
Whereby
it
appeareth
that
all
this
matter
was
gouerned
by
the
wonderful
counsel
of
God
,
who
doth
both
make
Cornelius
apt
to
be
taught
,
ye
he
kindleth
in
him
a
study
&
desire
to
learne
,
&
on
the
otherside
,
maketh
Peter
willing
to
take
in
hand
to
teach
him
.
But
wee
must
note
the
circumstances
whereby
he
maketh
the
historie
more
euident
.
Peter
went
vppe
vppon
the
house
,
that
he
may
pray
alone
by
him selfe
.
For
a
quiet
and
lone
place
,
is
a
great
help
to
praier
,
which
thing
Christ
him selfe
did
not
omit
,
that
the
minde
being
free
from
all
things
which
might
call
it
away
,
might
be
the
more
earnest
and
bent
toward
God
.
And
the
Iewes
had
another
maner
of
houses
and
buildings
,
then
we
vse
.
For
they
had
walkes
vpon
the
toppes
of
their
houses
.
The
sixt
houre
was
then
noone
.
And
it
is
not
to
be
douted
,
but
that
he
gate
himself
to
prayer
then
according
to
his
custome
.
For
because
we
are
drawen
away
with
diuers
businesses
,
and
ther
is
no
end
of
turmoyling
,
vnlesse
we
bridle
our selues
:
it
is
good
to
haue
certaine
houres
appointed
for
prayer
,
not
because
we
are
tyed
to
houres
,
but
least
we
be
vnmindfull
of
prayer
,
which
ought
to
be
preferred
before
all
cares
and
businesse
.
Finally
,
we
must
think
the
same
thing
of
time
,
which
we
think
of
place
:
to
wit
,
that
they
are
certain
remedies
wherby
our
infirmities
is
holpen
.
Which
if
the
Apostles
counted
fit
for
them
,
howe
muche
more
must
the
sluggishe
and
slow
,
vse
the
same
?
10
Excesse
of
minde
.
Because
our
mindes
are
wholy
as
it
were
set
vpon
the
earth
,
to
the
end
Peter
might
the
better
comprehend
the
oracle
,
it
was
meete
that
his
minde
shoulde
bee
as
it
were
moued
from
his
place
and
caried
vp
:
and
by
this
meanes
was
he
prepared
to
receiue
the
oracle
,
when
as
he
is
carried
vp
aboue
the
world
after
an
vnwonted
maner
.
11
The
opening
of
heauen
signifieth
in
my
iudgement
another
thing
in
this
place
then
in
the
seuenth
chapter
.
For
it
is
saide
there
,
that
heauen
was
opened
to
Steeuen
,
that
he
did
behold
the
glory
of
Christe
:
in
this
place
Peter
saw
our
heauen
which
we
see
diuided
,
so
that
a
sheete
came
thence
.
12
If
any
man
aske
,
howe
hee
coulde
see
a
great
multitude
of
liuing
creatures
at
once
:
the
question
is
easily
answered
.
For
Luke
saith
,
All
maner
,
because
there
were
there
diuers
kinds
mixed
one
with
another
.
Therefore
he
beginneth
not
at
the
first
kind
,
that
he
may
prosecute
the
number
vnto
the
last
.
Againe
,
wee
must
not
measure
this
seeing
according
to
the
manner
of
men
:
because
the
traunce
gaue
Peter
other
eies
.
But
before
wee
goe
any
farther
,
wee
must
knowe
the
ende
of
the
vision
.
Some
dispute
more
subtillie
about
the
same
,
then
the
place
requireth
,
in
my
iudgement
.
Therefore
I
thinke
,
that
it
is
generallie
shewed
to
Peter
,
that
the
difference
which
God
hadde
made
in
times
past
,
is
now
taken
away
.
And
as
he
had
put
difference
between
liuing
creatures
:
so
hauing
chosen
to
himselfe
one
people
,
he
counted
all
nations
vncleane
&
profane
.
Nowe
the
difference
betweene
liuing
creatures
beeing
taken
away
,
he
teacheth
by
the
consequent
,
that
there
is
no
such
disagreement
among
men
any
longer
,
as
there
was
in
times
past
,
&
that
there
is
no
difference
between
the
Iew
and
Grecian
.
Hereby
Peter
is
admonished
,
that
he
do
not
abhorre
the
Gentiles
as
being
vncleane
.
Vndoutedly
God
meant
to
encorage
Peter
,
to
come
to
Cornelius
without
feare
.
But
he
had
separated
one
people
to
himselfe
from
the
rest
,
Therefore
Peter
durst
neuer
haue
opened
the
gate
of
heauen
vnto
the
Gentiles
,
vnlesse
God
himselfe
,
had
made
a
plain
way
and
entrance
for
all
men
,
by
taking
away
the
wall
of
separation
,
I
said
euen
now
,
that
there
was
no
time
wherin
it
was
lawfull
to
admit
the
Gentiles
vnto
the
worship
of
God
,
so
they
were
circumcised
:
but
so
long
as
they
continued
in
vncircumcision
they
were
straungers
with
God
.
But
nowe
GOD
made
the
couenant
of
life
common
to
all
the
whole
world
,
which
he
had
shut
vp
in
one
nation
,
as
in
a
treasure
whence
we
gather
,
that
this
vision
is
not
a
little
profitable
for
vs
.
For
when
as
it
teacheth
that
the
difference
between
the
Iewes
and
Gentiles
continued
onely
for
a
season
:
it
is
as
much
as
if
god
shuld
pronounce
from
heauen
,
that
he
receiued
all
people
of
the
worlde
into
fauour
,
that
he
may
bee
god
ouer
all
.
Finally
wee
haue
an
euident
proclamation
from
heauen
,
which
putteth
vs
in
hope
of
eternal
life
.
But
some
man
wil
obiect
,
that
Peter
was
taught
afore
concerning
this
m●tter
.
13
A
voice
from
heauen
.
The
voice
came
from
heauen
as
did
the
sheet
,
that
Peter
might
know
that
both
came
from
God
,
neither
had
the
sight
done
him
any
good
,
vnlesse
God
had
with
this
voice
made
cleane
those
things
which
were
before
vncleane
.
Whereas
some
pick
an
allegorie
out
of
the
word
kill
,
as
if
God
did
signifie
that
men
are
sacrificed
to
him
by
the
spirituall
sword
of
the
Gospel
,
I
do
not
prosecute
that
:
but
plainnesse
pleaseth
me
better
,
that
God
doth
take
away
by
this
voice
,
the
law
concerning
the
choise
of
beasts
,
that
he
may
also
teach
that
he
reiecteth
no
people
.
For
if
by
the
former
word
be
meant
sacrificing
,
14
Not
so
Lord
.
This
is
the
voice
of
him
which
doth
as
wel
refuse
,
as
also
obiect
to
god
his
own
commandement
.
For
he
is
afraid
for
good
causes
to
touch
that
which
he
knew
was
forbidden
him
in
the
lawe
of
God
.
Therfore
he
obiecteth
to
god
the
law
which
he
himselfe
made
,
15
Which
God
hath
made
cleane
.
He
speaketh
of
meats
:
but
this
sentence
must
be
extended
vnto
all
partes
of
the
life
.
It
is
worde
for
worde
:
That
which
God
hath
made
cleane
,
do
not
thou
make
profane
:
but
the
sense
is
,
It
is
not
for
vs
to
allowe
or
condemne
any
thing
,
but
as
we
stand
and
fal
by
the
iudgement
of
god
alone
,
so
is
hee
iudge
of
all
thinges
.
As
touching
meats
,
after
the
abrogating
of
the
Law
,
Furthermore
,
this
is
a
place
of
great
importance
to
beate
downe
the
frowardnesse
of
men
,
which
they
vse
too
much
in
peruerse
iudgementes
.
There
is
no
man
almost
which
doeth
not
graunt
libertie
to
himselfe
to
iudge
of
other
mens
doings
.
Now
as
we
are
churlish
and
malicious
,
wee
leane
more
toward
the
worse
part
:
so
that
we
take
from
God
that
which
is
his
.
This
voice
alone
ought
to
suffice
to
correct
such
boldnesse
,
That
it
is
not
lawfull
for
vs
to
make
this
or
that
vncleane
:
but
that
this
power
belongeth
to
God
alone
.
And
also
in
these
wordes
is
giuen
vs
to
vnderstande
,
that
the
Iewes
were
not
therefore
the
holy
people
of
the
Lord
,
because
they
excelled
through
their
owne
worthinesse
,
but
only
by
reason
of
Gods
adoption
.
Nowe
after
that
GOD
hadde
receiued
the
Gentiles
into
the
societie
of
the
Couenaunte
,
they
haue
all
equall
right
.
16
This
was
done
thrise
.
The
repetition
of
the
vision
serued
for
the
confirmation
of
Peter
,
least
any
doubt
shoulde
remaine
in
his
minde
.
Whence
we
gather
,
how
deeply
the
obseruing
of
the
lawe
was
rooted
in
his
minde
.
And
I
know
no
reason
why
God
left
him
in
a
dumpe
,
vntil
by
the
euent
which
followed
he
might
learn
the
cause
of
the
vision
,
saue
only
because
being
astonied
,
he
did
not
desire
to
know
what
this
thing
meant
.
Although
it
was
all
in
good
time
,
that
the
messengers
of
Cornelius
should
come
shortly
after
to
interprete
it
.
The
vessell
was
at
length
taken
vp
againe
into
heauen
,
that
Peter
might
bee
certified
that
this
message
came
from
heauen
.
17
And
as
Peter
doubted
in
himselfe
,
what
vision
this
shoulde
bee
,
which
hee
had
seen
:
behold
,
two
men
sent
from
Cornelius
,
enquiring
for
Simons
house
,
stood
at
the
dore
.
18
And
when
they
had
called
,
they
asked
whether
Simon
sirnamed
Peter
did
lodge
there
.
19
And
as
Peter
thought
vpon
the
vision
,
the
Spirite
said
to
him
,
behold
three
men
seeke
thee
.
20
Arise
,
goe
downe
,
and
goe
with
them
doubting
nothing
,
because
I
haue
sent
them
.
21
And
when
Peter
was
come
downe
vnto
the
men
which
were
sent
from
Cornelius
vnto
him
,
he
said
:
Behold
,
I
am
he
whom
yee
seeke
.
What
is
the
cause
wherefore
yee
come
hither
?
22
They
saide
to
him
:
Cornelius
the
captaine
,
a
iust
man
,
and
one
that
feareth
God
,
hauing
testimonie
of
all
the
nation
of
the
Iewes
,
was
warned
by
an
oracle
by
an
holy
angel
,
that
he
should
call
thee
into
his
house
,
and
should
hear
of
thee
wordes
.
23
Furthermore
when
he
had
called
them
in
,
he
lodged
them
.
17
Peter
was
taught
not
only
by
the
vision
,
but
also
by
the
word
of
God
:
&
yet
in
seeing
,
he
saw
not
,
vntil
the
Spirit
is
vnto
him
an
interpreter
:
a
most
excellent
mirror
of
our
slacknes
.
Althogh
we
be
yet
far
vnlike
to
Peter
:
for
we
are
so
farre
from
vnderstanding
by
&
by
what
God
will
,
or
to
what
end
he
speaketh
to
vs
,
that
many
interpretations
are
scarce
sufficient
for
vs
.
But
we
must
also
note
that
which
Luke
addeth
:
that
Peter
did
think
earnestly
vpon
the
vision
:
to
wit
,
after
that
hee
was
come
to
himselfe
againe
after
his
amazednesse
:
for
this
was
a
token
of
godlye
reuerence
,
that
he
did
not
carelesly
suffer
the
vision
to
escape
him
.
Therfore
the
Lord
opened
to
him
when
he
did
knock
.
20
Goe
,
doubting
nothing
.
The
scripture
vseth
this
word
often
,
when
it
will
expresse
of
what
sort
the
obedience
of
faith
ought
to
be
.
So
Paule
in
the
fourth
chapt
.
to
the
Romanes
,
21
Behold
I
am
he
whom
yee
seeke
.
Luke
declareth
now
howe
readie
Peter
was
to
obey
,
secondly
that
he
vnderstood
at
length
by
the
messengers
,
to
what
end
the
vision
was
shewed
vnto
him
.
For
hee
heareth
that
he
is
called
by
Cornelius
,
a
man
that
is
a
Gentile
,
whom
he
would
haue
counted
profane
,
and
vnworthie
of
his
companie
,
vnlesse
his
iugdement
had
been
correct
with
this
voice
,
That
which
God
calleth
pure
,
iudge
not
thou
to
be
common
.
This
is
to
be
wise
in
deed
,
when
as
abandoning
all
vain
confidence
,
and
correcting
our
stubbornnesse
,
the
authoritie
of
God
doth
so
pul
vs
vnto
it
,
&
doth
so
possesse
our
mindes
,
that
we
count
nothing
right
,
but
that
which
it
prescribeth
.
22
Cornelius
a
iust
man
.
Cornelius
his
seruants
commende
their
master
not
ambitiously
,
or
to
the
end
they
may
flatter
him
:
but
that
Peter
may
the
lesse
abhor
his
company
.
And
for
this
cause
they
say
that
he
was
approued
of
the
Iewes
,
that
Peter
may
know
that
he
was
not
estranged
from
true
and
sincere
godlinesse
.
For
euen
these
which
were
superstitious
,
though
they
serued
Idols
,
did
boast
that
they
were
worshippers
of
God
.
But
Cornelius
coulde
not
haue
the
Iewes
who
retained
the
worship
of
the
true
God
alone
,
to
be
witnesses
of
his
godlines
,
vnlesse
he
had
professed
that
he
worshipped
the
God
of
Abraham
with
them
.
Furthermore
,
as
this
was
a
rare
example
,
so
it
ought
to
haue
moued
Peter
not
a
little
.
Although
they
leane
most
of
all
to
this
argument
,
that
they
may
perswade
him
that
which
they
goe
about
,
that
all
this
matter
is
gouerned
by
the
commandement
of
God
:
as
if
they
should
say
,
That
hee
is
not
so
much
called
by
a
mortal
man
,
as
by
God
,
who
had
so
commanded
by
his
angell
.
23
And
Peter
also
being
ouercome
with
the
authoritie
of
God
,
deliberateth
no
longer
,
but
lodgeth
the
men
,
that
hee
may
go
with
them
foorthwith
.
So
we
must
meekly
submit
our selues
to
God
:
and
there
remaineth
nothing
after
that
we
know
his
will
,
but
that
we
runne
speedily
thither
wither
he
calleth
vs
.
There
is
no
difficultie
in
the
rest
.
The
day
following
Peter
went
foorth
with
them
,
and
certaine
of
the
brethren
that
were
of
Ioppe
accompanied
him
.
24
And
the
next
day
they
entred
into
Cesarea
.
And
Cornelius
wayted
for
them
,
hauing
called
his
kinsfolks
and
friends
together
.
25
And
when
Peter
entred
in
,
Cornelius
meeting
him
,
and
falling
downe
at
his
feete
,
worshipped
him
.
26
But
Peter
lifted
him
vp
,
saying
:
Arise
,
I
am
also
a
man
.
27
And
when
he
had
talked
with
him
,
he
entred
in
:
&
he
found
many
assembled
together
,
28
And
he
said
to
them
:
You
know
that
it
is
wickednesse
for
a
man
that
is
a
Iew
to
ioyn
himself
to
a
man
that
is
a
stranger
:
or
to
enter
in
vnto
him
:
but
god
hath
shewed
to
me
,
that
no
man
must
be
called
common
or
vncleane
.
29
For
this
cause
I
came
without
gainsaying
,
when
I
was
called
.
Therefore
I
demaund
,
for
what
cause
ye
haue
called
mee
.
The
day
following
he
went
foorth
.
It
should
seem
that
they
arriued
a
litle
before
night
:
because
they
were
not
as
yet
entred
the
citie
at
noone
:
and
the
vision
which
was
shewed
thrise
asked
no
small
time
.
Therfore
when
they
had
taken
their
rest
all
night
,
they
addresse
themselues
to
return
.
Againe
,
this
was
a
point
of
curtesie
in
that
some
of
the
faithfull
doe
accompany
Peter
,
who
were
sent
as
it
is
to
be
thought
,
by
the
whole
church
,
to
bring
him
euen
to
Cesarea
.
These
men
iourney
with
Peter
for
good
will
and
honours
sake
:
but
the
Lorde
bringeth
them
,
that
they
may
bee
witnesses
of
his
grace
.
So
that
they
are
bountifully
rewarded
for
their
thankfulnesse
,
when
as
for
confirmation
of
their
faith
,
they
see
the
kingdome
of
Christ
spread
abroad
euen
vnto
the
Gentiles
.
24
Cornelius
waited
for
them
.
Luke
doth
not
only
commend
the
godly
affection
of
Cornelius
in
this
point
,
that
he
wayted
earnestly
for
Peters
comming
,
but
because
he
would
haue
his
friendes
&
kinsfolkes
to
bee
companions
with
him
in
the
faith
.
This
was
a
thing
not
without
great
danger
,
to
call
together
a
companie
of
men
,
that
they
might
imbrace
a
new
kinde
of
religion
.
And
there
wanted
not
reasons
,
vnder
colour
whereof
he
might
haue
flattered
himself
.
For
he
was
not
commaunded
to
call
others
to
accompanie
him
,
but
rather
they
were
passed
ouer
,
and
he
him self
was
chosen
to
be
made
partaker
of
so
great
goodnesse
:
but
hee
considered
with
himselfe
,
howe
much
hee
was
indebted
both
to
the
glory
of
God
,
&
also
to
the
saluation
of
his
brethren
:
he
knew
that
it
was
an
vniust
thing
,
&
a
point
of
discourtesie
to
prouide
for
himselfe
alone
,
&
not
to
regarde
others
:
he
counted
it
a
point
of
filthie
carelesnesse
,
to
hide
the
treasure
of
the
Gospel
vnder
the
ground
.
Therfore
he
did
that
which
the
Lord
requireth
of
all
his
by
Isaias
and
Micheas
,
that
euery
one
exhorte
his
brother
(
taking
him
as
it
were
by
the
hand
)
vnto
the
faith
.
Therfore
Cornelius
hath
taught
vs
by
his
example
,
that
when
God
reuealeth
him self
vnto
vs
,
we
must
not
choke
the
light
of
this
knowledge
with
sloth
or
fear
:
but
we
must
rather
indeuour
that
our
faith
may
shine
before
others
to
giue
light
,
&
to
shew
the
way
to
them
.
For
the
inheritance
of
the
kingdome
of
heauen
is
not
such
,
that
euen
the
least
portion
can
be
taken
from
vs
,
if
many
bee
made
partakers
thereof
,
but
if
others
bee
made
coheires
with
vs
,
it
shall
rather
increase
our
glory
.
Furthermore
,
wee
must
marke
how
far
he
is
from
vain
glory
.
For
he
calleth
them
that
he
may
haue
them
to
be
his
schoole
felowes
,
being
himself
readie
to
learne
.
This
is
the
true
studie
of
godlinesse
,
when
as
togeather
with
zeale
there
appeareth
such
plainnesse
,
that
we
are
not
ashamed
to
depend
vpon
the
mouth
of
God
.
For
many
are
pricked
forward
with
ambition
,
to
imploy
themselues
in
teaching
the
ignorant
,
&
foolish
babling
discouereth
their
folly
,
when
as
they
hudle
out
words
more
earnestly
,
&
they
wold
haue
none
heard
but
themselues
.
But
this
alone
ought
to
be
the
drift
of
all
men
,
to
bring
themselues
&
al
the
whole
world
vnder
god
,
that
when
men
are
subdued
vnto
true
humilitie
,
he
alone
may
haue
the
preheminence
.
Let
not
him
which
excelleth
in
the
faculty
&
grace
of
teaching
,
refuse
to
teach
his
brethren
,
so
that
he
be
free
from
boasting
and
proude
desire
to
excell
:
let
him
to
whom
it
was
not
graunted
to
be
a
teacher
,
keep
himself
within
his
bounds
:
let
neither
of
them
desire
mastership
:
as
Iames
teacheth
them
:
but
let
one
so
edifie
another
,
that
neither
the
learned
,
neither
the
vnlearned
bee
ashamed
to
be
brought
into
order
.
Notwithstanding
it
is
demanded
,
what
kinsfolkes
he
could
haue
in
Iudea
,
seeing
that
he
was
an
aliaunt
,
&
was
come
thither
only
by
reason
of
warre
,
which
continued
but
for
a
shorte
time
?
As
I
affirme
nothing
,
so
I
embrace
this
as
most
probable
,
That
hee
had
some
in
his
garrison
which
were
his
kinsmen
.
For
neighbors
&
those
which
were
of
acquaintance
,
were
wont
to
serue
vnder
one
captain
.
And
we
need
not
doubt
of
this
but
that
Cornelius
his
kinsmen
were
desirous
to
be
vnder
him
,
forasmuch
as
he
was
a
centurion
.
Hee
calleth
familiar
friends
Anagcaious
,
as
those
are
called
of
the
Latines
,
Necessarii
,
whiche
are
neerer
together
.
25
Falling
downe
at
his
feete
,
he
worshipped
.
Here
is
the
worde
prosecunesen
,
which
signifieth
to
testifie
honour
or
worship
,
either
by
bowing
the
knee
,
or
ducking
downe
the
head
,
or
by
any
other
gesture
.
Nowe
the
question
is
whether
Peter
refuseth
this
worship
for
modesties
sake
only
,
or
he
disaloweth
it
as
a
thing
altogether
vnlawfull
?
It
appeareth
that
Cornelius
his
fact
displeased
Peter
,
by
the
reason
which
is
by
and
by
added
:
Arise
,
for
euen
I
am
a
man
.
For
we
may
gather
that
there
was
some
diuine
thing
in
that
worship
,
because
hee
did
ascribe
vnto
mortall
man
the
honour
which
is
due
to
God
alone
.
But
we
must
not
think
that
Cornelius
did
count
Peter
in
steed
of
God
.
For
if
he
translated
Gods
honor
vnto
mortall
man
,
where
is
that
godlinesse
and
religion
,
with
the
title
whereof
he
was
of
late
adourned
?
Therefore
I
thinke
that
he
meant
nothing
lesse
then
to
spoyle
God
of
his
lawfull
worship
,
that
he
might
giue
it
to
man
,
but
forasmuch
as
he
meant
to
giue
singular
honour
vnto
the
prophet
and
Apostle
of
Christ
,
hee
fell
into
an
immoderate
token
of
reuerence
,
and
so
he
offended
in
excesse
.
For
it
can
scarce
bee
expressed
in
wordes
,
how
prone
men
are
to
fall
to
superstition
,
when
as
that
honour
is
giuen
to
the
ministers
of
Christ
,
which
hath
any
small
shew
of
diuine
worshippe
.
For
we
fall
easily
vnwares
into
that
,
whereof
we
thought
full
little
.
There
were
lesse
daunger
in
a
king
or
in
the
chiefe
chieftanes
of
this
worlde
.
For
he
which
falleth
downe
before
a
king
,
keepeth
himselfe
within
the
boundes
of
earthly
and
ciuill
honour
:
but
the
case
standeth
otherwise
in
the
ministers
of
Christ
.
For
as
their
office
is
spirituall
,
so
if
any
man
fall
downe
at
their
feete
,
to
worship
them
,
this
honour
hath
in
it
some
spirituall
thing
.
For
wee
must
put
a
difference
betweene
ciuill
worship
which
men
vse
among
themselues
in
respect
of
ciuill
order
,
and
that
vnder
which
is
contained
religion
,
or
which
respecteth
directlye
the
honour
of
God
:
as
also
between
lawes
which
are
made
for
temporall
regiment
,
or
which
binde
the
conscience
.
For
certaine
foolish
men
are
deceiued
too
farre
,
who
think
that
kneeling
is
in
this
place
condemned
simplie
and
of
it selfe
.
But
this
is
that
which
I
said
:
Cornelius
doth
not
heere
salute
his
Proconsull
or
the
Emperour
after
any
ciuill
sorte
:
but
being
striken
with
wondering
when
hee
sawe
Peter
,
hee
honoureth
him
,
as
he
woulde
haue
honoured
God
,
if
he
had
been
present
.
So
that
he
giueth
man
more
then
is
meet
,
hauing
as
it
were
forgotten
himselfe
.
He
thought
nothing
lesse
(
as
I
haue
alreadie
said
)
then
to
robbe
GOD
of
any
part
of
his
honour
,
that
hee
might
giue
that
to
man
which
hee
tooke
from
him
:
but
when
as
the
worshippe
which
is
giuen
to
man
hath
somewhat
which
is
as
it
were
linked
with
the
honour
of
God
,
men
fall
into
a
fault
contrary
to
their
hope
and
opinion
,
so
that
they
extoll
man
aboue
his
degree
and
giue
him
the
worship
which
is
due
to
God
.
The
Papists
omitting
that
destinction
,
snatch
onely
at
one
member
,
for
they
handle
religious
worship
onely
:
to
the
ende
they
may
ascribe
some
part
thereof
with
some
honest
colour
vnto
creatures
,
they
cut
it
into
latriam
,
duliam
,
&
hyperduliam
.
They
giue
latriam
to
God
alone
:
as
if
they
should
say
that
the
adoration
of
worship
is
due
to
him
alone
,
they
make
duliam
common
to
the
dead
and
their
bones
,
to
images
and
pictures
.
They
assigne
their
hyperduliam
to
the
virgine
Marie
,
and
to
the
crosse
whereon
Christ
hanged
.
That
I
may
omit
to
say
that
they
bable
through
childish
ignorance
,
how
many
of
them
doe
vnderstande
that
rotten
distinction
?
neither
doe
I
speake
onely
of
the
common
sort
,
but
of
the
chiefetaines
.
Therefore
all
their
worshipings
must
needs
be
infected
&
corrupt
with
wicked
superstition
,
seing
they
vnaduisedly
match
creatures
with
God
.
But
Luke
saieth
not
in
this
place
,
that
Cornelius
gaue
to
Peter
latriam
or
the
honour
due
to
God
:
he
vseth
onely
the
general
word
worshipped
,
and
he
addeth
notwithstanding
,
that
he
was
reproued
,
because
hee
did
wickedly
extoll
man
higher
than
became
him
.
Surely
if
that
new
opinion
concerning
the
adoration
which
is
called
dulica
had
any
place
,
Peter
ought
to
haue
admonished
Cornelius
,
that
he
should
not
go
beyond
duliam
.
But
because
no
worship
whereunto
religion
is
annexed
and
the
respect
of
Gods
honour
,
doth
leaue
to
God
his
honour
vntouched
,
what
name
soeuer
it
haue
:
therefore
Peter
is
content
with
this
one
onely
reason
,
that
he
is
a
man
.
Moreouer
I
would
gladly
know
of
the
Papists
,
whether
they
thinke
that
Iohn
was
so
blockish
,
that
hee
woulde
take
the
honour
due
to
God
which
they
call
latriam
,
and
giue
it
to
the
Angell
?
Surely
there
was
nothing
else
that
caused
him
to
worshippe
the
Angel
saue
onely
too
much
and
preposterous
reuerence
,
and
that
in
honor
of
God
whose
glory
shined
in
the
Angel
:
notwithstanding
his
fact
is
condemned
.
Therefore
to
the
end
we
may
giue
God
that
which
is
his
owne
,
let
the
spiritual
worship
vnder
which
is
comprehended
religion
,
remain
whole
and
sound
to
him
.
28
Yee
know
,
that
it
is
not
lawfull
.
This
seemeth
to
be
no
friendly
preface
,
and
such
as
may
rather
harden
then
winne
their
heartes
,
when
as
they
heare
that
they
are
accounted
so
vncleane
,
that
with
their
familiarity
&
conference
they
pollute
the
saints
:
which
must
needs
be
a
great
reproch
for
them
.
But
it
was
needfull
for
Peter
thus
to
speake
,
least
they
should
suspect
that
he
had
an
euill
conscience
,
because
contrarie
to
the
custome
deliuered
by
the
fathers
,
he
came
.
But
when
as
hee
affirmeth
that
hee
was
sent
of
God
,
all
such
suspition
is
taken
away
and
purged
.
Moreouer
hee
mitigateth
very
well
by
these
wordes
,
the
offence
which
did
sticke
in
their
minds
,
by
reason
of
an
old
grudge
which
was
between
the
Iewes
and
the
Gentiles
,
so
that
he
could
by
no
meanes
haue
entred
his
speech
better
.
For
he
pronounceth
that
those
are
nowe
cleane
who
were
before
vncleane
,
so
that
they
haue
mutuall
fellowship
nowe
with
the
saints
.
Furthermore
where
as
he
said
that
it
was
wickednesse
for
the
Iewes
to
go
in
vnto
the
Gentiles
,
wee
must
knowe
that
this
came
not
so
much
from
the
lawe
,
as
from
the
obseruation
of
the
fathers
God
had
forbidden
in
deed
that
they
should
not
intangle
themselues
with
mariages
or
couenants
:
No
man
.
He
maketh
the
summe
and
ende
of
the
vision
more
plaine
,
when
hee
referreth
that
vnto
men
which
was
spoken
of
meates
.
And
whereas
he
saith
that
no
man
is
vncleane
,
it
may
not
be
vnderstood
of
all
particular
persons
,
for
it
is
certaine
that
al
vnbeleeuers
are
polluted
with
vncleannesse
of
conscience
,
so
that
they
pollute
those
things
which
are
otherwise
pure
,
when
as
they
do
but
touch
them
.
Paul
also
saith
that
their
children
remaine
vncleane
,
vntil
they
be
cleansed
by
faith
.
Finally
if
faith
alone
doe
purge
and
purifie
the
hearts
of
men
,
vnbeliefe
doeth
make
the
same
prophane
.
But
Peter
compareth
the
Iewes
and
the
Gentiles
togither
in
this
place
:
and
because
the
wall
of
separation
was
pulled
downe
,
and
the
couenant
of
life
is
nowe
common
to
them
both
alike
,
he
saith
that
those
are
not
to
be
counted
aliants
,
who
are
made
partakers
of
Gods
adoption
.
29
We
must
also
note
that
which
hee
addeth
that
he
came
without
gainesaying
.
For
this
is
the
holy
silence
of
faith
,
when
as
without
murmuring
against
God
,
we
receiue
that
meekely
,
which
he
commandeth
abandoning
all
contrary
reasons
,
which
intrude
themselues
.
30
Then
saith
Cornelius
,
Foure
dayes
agoe
vntill
this
houre
,
I
was
fasting
,
and
about
the
ninth
houre
I
praied
at
my
house
:
and
behold
a
man
stoode
before
me
in
a
shining
garment
.
31
Who
said
:
Cornelius
,
thy
praier
is
heard
,
and
thy
almes
is
come
into
remembrance
before
God
.
32
Therefore
send
men
to
Ioppa
,
and
fetch
Simon
:
whose
surname
is
Peter
,
this
man
lodgeth
in
the
house
of
Simon
the
tanner
:
when
he
shall
be
present
,
he
shal
speake
to
thee
.
33
Therefore
after
that
houre
I
sent
vnto
thee
,
and
thou
hast
done
well
that
thou
art
come
.
Therefore
all
we
are
now
present
before
God
,
to
heare
all
things
which
are
appointed
for
thee
of
God
.
Because
this
answere
of
Cornelius
containeth
onely
the
bare
repetition
of
the
historie
,
I
shall
not
need
to
stand
long
about
that
.
The
sum
is
,
that
he
called
Peter
at
the
commandement
of
God
.
30
I
was
fasting
.
Many
greeke
bookes
haue
emen
,
I
sate
.
The
olde
interpreter
omitteth
the
word
Fasting
:
which
I
thinke
was
done
through
errour
or
negligence
,
because
it
is
expressed
in
all
the
Greeke
bookes
.
Furthermore
hee
maketh
expresse
mention
of
fasting
,
partly
that
wee
may
know
that
he
praied
not
coldly
,
or
ouerfields
at
that
time
:
secondly
,
that
the
vision
may
be
the
lesse
suspected
.
For
doubtlesse
the
braine
of
a
man
that
is
fasting
(
where
there
is
moderate
sobrietie
)
doeth
not
easily
admit
anie
strong
imaginations
wherein
appeare
images
and
strange
formes
,
whereby
men
are
disceiued
.
Therefore
Cornelius
his
meaning
is
that
he
was
earnestly
bent
to
pray
,
at
such
time
as
the
Angel
appeared
to
him
,
and
that
his
minde
was
free
from
all
such
lets
which
vse
to
make
men
subiect
to
fantasies
,
&
imaginations
.
And
to
the
same
end
tendeth
the
circumstance
of
time
,
tha●
this
was
done
when
it
was
now
faire
day
light
,
three
houres
before
the
going
downe
of
the
sunne
.
A
man
stoode
in
shining
garment
.
Hee
calleth
him
a
man
,
who
he
knew
was
an
Angel
of
God
,
but
it
is
a
common
thing
for
the
name
of
the
visible
forme
wherein
God
or
his
Angels
appeare
,
to
bee
translated
vnto
him
or
them
.
So
Moses
doth
sometimes
cal
them
Angels
,
&
sometimes
men
,
which
appeared
to
Abraham
in
shape
of
men
.
The
shining
garment
was
a
token
of
heauenly
glory
,
and
as
it
were
a
signe
of
the
diuine
maiesty
which
appeared
in
the
Angel
.
The
Euangilistes
declare
that
there
was
such
brightnes
in
Christs
garment
,
when
he
shewed
his
glory
to
the
three
disciples
in
the
mount
.
The
same
thing
do
they
witnesse
of
the
Angels
which
were
sent
to
testifie
Christes
resurrection
.
For
as
the
Lord
beareth
with
our
infirmitie
,
thus
farre
that
hee
commaundeth
his
Angels
to
descend
vnder
forme
of
our
flesh
,
so
he
casteth
out
vpon
them
certaine
beames
of
his
glory
,
that
the
commandements
which
he
hath
committed
to
them
,
may
be
the
more
reuerenced
and
beleeued
.
Heere
ariseth
a
question
,
whether
that
were
a
true
and
naturall
bodie
,
&
whether
that
were
a
garment
in
deed
,
or
Cornelius
did
only
see
such
a
shape
and
shew
.
And
though
this
be
not
so
necessarie
to
bee
knowne
,
and
wee
can
scarse
affirme
any
thing
for
a
truth
:
yet
it
seemeth
to
me
more
probable
as
touching
coniecture
,
that
God
to
whom
it
belongeth
to
create
all
things
,
gaue
to
the
Angel
a
true
body
,
and
did
cloath
the
same
with
a
most
gorgeous
garment
.
But
so
soone
as
the
Angel
had
ended
his
imbassage
,
I
thinke
he
was
restored
to
his
owne
nature
,
the
body
and
garment
being
brought
to
nought
:
and
that
hee
suffered
no
humane
thing
,
so
long
as
he
was
in
the
shape
of
man
.
33
Therefore
we
are
all
now
present
.
To
the
end
Peter
may
be
more
readie
and
willing
to
teach
,
Cornelius
affirmeth
that
himselfe
and
the
rest
will
be
apt
to
bee
taught
,
and
ready
to
obey
God
:
for
this
serueth
not
a
litle
to
moue
the
teacher
to
take
paines
with
the
hearers
:
when
as
hee
hopeth
assuredly
that
they
shall
profite
thereby
.
These
words
before
God
may
haue
a
double
meaning
,
they
may
either
be
an
oath
,
or
Cornelius
may
thereby
simply
professe
,
that
that
company
was
gathered
togither
at
his
house
,
as
in
the
sight
of
God
,
that
they
may
heare
mans
voyce
in
like
sort
,
as
if
it
proceeded
out
of
Gods
owne
mouth
.
Whethersoeuer
you
choose
,
there
shal
be
alwaies
one
end
.
For
to
the
end
Cornelius
may
the
more
procure
the
credite
of
his
synceritie
,
he
testifieth
that
he
hath
God
before
his
eyes
,
whom
no
man
may
mock
by
dissimulation
.
And
assuredly
so
often
as
the
word
of
God
is
set
before
vs
,
we
must
thus
thinke
with
our selues
,
that
wee
haue
not
to
deale
with
a
mortall
man
,
but
that
God
is
present
and
doth
call
vs
.
For
from
this
respect
of
God
ariseth
the
maiestie
of
Gods
worde
,
and
reuerence
in
hearing
the
same
.
Notwithstanding
he
seemeth
to
promise
vnaduisedly
for
others
in
a
matter
so
weightie
,
for
who
can
be
a
fit
borrow
for
another
mans
faith
?
But
because
euery
man
had
promised
obedience
for
himselfe
,
hee
doth
for
good
causes
hope
that
they
were
so
affectioned
:
and
vndoubtedly
we
may
thinke
that
they
had
promised
that
they
would
bee
obedient
to
his
sayings
so
soone
as
the
matter
was
shewed
them
,
and
that
euen
then
euery
one
confirmed
by
himself
that
which
one
had
spoken
in
the
name
of
all
.
To
heare
all
things
.
This
only
is
true
faith
when
wee
embrace
not
the
one
halfe
of
the
worde
of
God
alone
,
but
addict
our selues
wholly
vnto
it
:
and
yet
notwithstanding
there
bee
few
examples
in
the
world
of
this
full
and
vniuersall
faith
.
For
the
more
part
doth
not
submit
themselues
to
the
doctrine
of
God
,
as
if
they
had
made
a
couenant
with
God
,
saue
onely
so
farre
forth
as
it
pleaseth
them
:
if
any
thing
displease
them
they
either
carelesly
contemne
or
mislike
the
same
.
But
Cornelius
doth
wisely
distinguish
betweene
God
and
man
:
for
he
maketh
God
the
authour
of
the
doctrine
,
and
leaueth
nothing
for
man
besides
the
ministery
and
embassage
.
Thou
shalt
saith
he
,
haue
attentiue
scholars
,
and
those
which
will
be
obedient
in
all
things
,
which
God
hath
commaunded
thee
:
that
he
alone
may
be
principall
,
and
thou
onely
his
minister
:
that
hee
alone
may
speake
,
but
out
of
thy
mouth
.
Which
thing
God
prescribeth
to
all
his
seruants
in
the
person
of
Ezechiel
.
Take
saith
he
,
the
word
out
of
my
mouth
,
34
And
Peter
opening
his
month
said
:
Of
a
truth
I
finde
that
God
is
no
accepter
of
persons
:
35
But
in
euery
nation
he
that
feareth
him
,
and
doth
righteousnes
,
is
accepted
of
him
.
36
Concerning
the
thing
which
God
sent
to
the
children
of
Israel
,
preaching
peace
by
Iesus
Christ
(
he
is
Lord
of
all
.
)
37
Yee
know
how
the
word
was
spred
throughout
all
Iudea
,
beginning
at
Galilee
after
the
Baptisme
which
Iohn
preached
:
38
How
that
God
hath
annointed
Iesus
of
Nazareth
with
the
holy
Ghost
,
and
with
power
,
who
went
doing
good
,
and
healing
all
those
which
were
holden
by
the
Diuil
:
because
God
was
with
him
.
34
Opening
his
mouth
.
We
haue
already
saide
that
the
Scripture
vseth
this
phrase
,
when
it
doth
signifie
that
there
was
any
graue
or
weightie
oration
or
speech
made
.
In
the
fift
of
Mathew
it
is
said
that
Iesus
opened
his
mouth
,
In
truth
I
finde
.
Catalamuanesthai
is
to
apprehend
,
or
to
gather
by
reasons
,
signes
and
coniectures
.
Cornelius
was
a
Gentile
borne
:
yet
God
heareth
his
prayers
,
hee
vouchsafeth
to
shew
him
the
light
of
the
Gospel
,
hee
appointed
and
sendeth
an
Angel
to
him
particularly
:
thereby
doth
Peter
know
,
that
without
respect
of
persons
those
doe
please
God
,
which
liue
godlily
and
innocently
.
For
before
(
being
wholly
possest
with
this
preiudice
,
that
the
Iewes
alone
were
beloued
of
God
,
as
they
alone
were
chosen
out
of
all
people
)
he
did
not
thinke
that
the
grace
of
god
could
come
vnto
others
.
He
was
not
so
grosse
,
that
he
thought
that
godlines
&
innocencie
of
life
were
condemned
,
because
they
were
in
a
man
that
was
a
Gentile
:
but
seing
he
did
simplie
snatch
at
that
,
that
all
those
were
estraunged
from
the
kingdome
of
God
and
were
prophane
which
were
vncircumcised
,
hee
intangled
himselfe
vnawares
in
that
so
filthy
an
errour
,
that
God
did
despise
his
pure
worship
and
an
holy
life
,
where
there
was
no
circumcision
,
because
vncircumcision
made
al
vertues
vnsauery
to
the
Iewes
.
By
which
example
we
are
taught
,
how
greatly
we
ought
to
beware
of
preiudices
,
which
make
vs
oftentimes
iudge
amisse
.
Furthermore
we
must
note
what
the
word
person
doeth
signifie
:
because
many
are
thereby
deceiued
,
whiles
that
they
expounde
it
generally
,
that
one
man
is
not
preferred
before
another
.
So
Pelagius
denied
in
times
past
that
some
are
chosen
and
some
are
proued
of
God
:
because
God
did
not
accept
persons
.
But
by
this
word
wee
must
vnderstand
the
externall
state
or
appearance
as
they
call
it
:
and
whatsoeuer
is
about
man
himselfe
,
which
doeth
either
bring
him
in
fauour
,
or
cause
him
to
be
hated
:
riches
,
nobilitie
,
multitude
of
seruants
,
honour
doe
make
a
man
to
be
in
great
fauour
:
pouertie
,
basenes
of
linage
,
&
such
like
things
make
him
to
be
despised
.
In
this
respect
,
the
Lord
doth
oftentimes
forbid
the
accepting
of
persons
:
because
men
cannot
iudge
aright
,
so
often
as
external
respects
do
lead
them
away
from
the
matter
.
In
this
place
it
is
referred
vnto
the
nation
:
and
the
meaning
is
:
that
vncircumcision
is
no
let
,
but
that
God
may
allow
righteousnes
in
a
man
that
is
a
Gentile
.
But
it
shall
seeme
by
this
meanes
that
God
did
respect
persons
for
a
time
.
For
when
as
he
did
choose
the
Iewes
to
be
his
people
,
passing
ouer
the
Gentiles
,
did
hee
not
respect
persons
?
I
aunswere
that
the
cause
of
this
difference
,
ought
not
to
be
sought
in
the
persons
of
men
:
but
it
doth
wholly
depende
vpon
the
hidden
counsel
of
God
.
For
in
that
he
rather
adopted
Abraham
,
that
with
him
hee
might
make
his
couenant
,
then
the
Aegyptians
,
he
did
not
this
being
moued
with
any
external
respect
,
but
all
the
whole
cause
remained
in
his
wonderfull
counsell
.
Therefore
God
was
neuer
tyed
to
persons
.
Notwithstanding
the
doubte
is
not
as
yet
dissolued
:
because
it
cannot
be
denied
,
but
that
circumcision
did
please
God
,
so
that
he
counted
him
one
of
his
people
,
who
had
that
token
of
sanctification
.
But
we
may
easily
answere
this
also
,
That
circumcision
followed
after
the
grace
of
god
,
forasmuch
as
it
was
a
seale
thereof
.
Whereuppon
it
followeth
that
it
was
no
cause
thereof
.
Neuerthelesse
it
was
vnto
the
Iewes
a
pledge
of
free
adoption
in
such
sort
,
that
vncircumcision
did
not
hinder
God
,
but
that
hee
might
admitte
what
Gentiles
he
would
,
vnto
the
society
of
the
same
saluation
.
But
the
comming
of
Christ
had
this
new
and
especiall
thing
,
that
after
that
the
wall
of
separation
was
pulled
downe
,
God
did
embrace
the
whole
world
generally
.
And
this
doe
the
words
in
euery
nation
import
.
For
so
long
as
Abrahams
seede
was
the
holy
inheritance
of
God
,
35
He
which
feareth
God
and
doth
righteousnesse
.
In
these
two
members
is
comprehended
the
integritie
of
all
the
whole
life
.
For
the
feare
of
God
is
nothing
else
but
godlinesse
and
religion
:
and
righteousnes
,
is
that
equitie
which
men
vse
among
themselues
,
taking
heede
least
they
hurt
any
man
,
and
studying
to
do
good
to
all
men
.
As
the
law
of
God
consisteth
vppon
these
two
parts
(
which
is
the
rule
of
good
life
)
:
so
no
man
shal
proue
himselfe
to
God
,
but
he
which
shal
refer
&
direct
all
his
actions
to
this
end
,
neither
shal
ther
be
any
sound
thing
in
al
offices
,
vnlesse
the
whole
life
be
grounded
in
the
feare
of
God
.
But
it
seemeth
that
this
place
doth
attribute
the
cause
of
saluation
vnto
the
merits
of
works
.
For
if
works
purchase
fauor
for
vs
with
god
,
they
do
also
win
life
for
vs
,
which
is
placed
in
the
loue
of
God
towards
vs
.
Some
do
also
catch
at
the
word
righteousnes
,
that
they
may
proue
that
we
are
not
iustified
freely
by
faith
,
but
by
workes
.
But
this
latter
thing
is
too
friuolous
.
For
I
haue
already
shewed
,
that
it
is
not
taken
for
the
perfit
and
whole
obseruing
of
the
law
,
but
is
restrained
vnto
the
second
table
,
and
the
offices
of
loue
:
therefore
it
is
not
the
vniuersall
righteousnes
,
whereby
a
man
is
iudged
iust
before
God
:
but
that
honesty
&
innocency
which
respecteth
men
,
when
as
that
is
giuen
to
euery
man
which
is
his
.
Therfore
the
question
remaineth
as
yet
,
whether
works
win
the
fauor
of
God
for
vs
?
Which
that
we
may
answere
,
we
must
first
note
,
that
there
is
a
double
respect
of
God
in
louing
men
.
For
seing
we
be
borne
the
children
of
wrath
,
god
shal
be
so
far
from
finding
any
thing
in
vs
,
which
is
worthy
of
his
loue
,
that
al
our
whole
nature
causeth
him
rather
to
hate
vs
,
in
which
respect
Paul
saith
that
al
men
are
enimies
to
him
,
36
Concerning
the
matter
.
Because
the
greek
text
is
abrupt
,
some
think
that
the
Accusatiue
case
is
put
in
steede
of
the
Nominatiue
:
&
that
the
sense
is
this
,
This
is
the
word
which
God
hath
sent
vnto
the
children
of
Israel
.
Othersome
refer
it
vnto
the
word
ye
know
,
which
followeth
afterward
:
&
they
think
that
there
was
another
word
added
,
to
make
the
sentence
more
pleasant
.
For
Luke
putteth
logon
in
the
former
place
:
and
afterward
rema
.
But
forasmuch
as
it
is
comon
&
familiar
amongst
the
grecians
,
to
vnderstand
the
prepositions
:
this
sense
which
I
haue
set
down
seemeth
to
me
more
agreable
,
though
,
if
the
harshnes
of
the
speech
can
be
any
better
mittigated
,
I
wil
willingly
yeeld
.
Therfore
I
take
this
member
to
be
a
preface
,
which
appertaineth
vnto
this
worthy
worke
of
God
,
which
he
shewed
amongst
the
children
of
Israel
,
preaching
peace
by
Christ
:
that
done
there
is
added
a
narration
:
at
length
in
the
conclusion
of
his
speech
,
Peter
sheweth
to
what
end
Christ
was
sent
into
the
world
.
Furthermore
he
beginneth
with
this
commemoration
not
without
cause
,
That
God
sent
his
word
vnto
the
children
of
Israel
.
And
Speech
is
put
for
Thing
in
the
Hebrew
phrase
.
The
eternall
couenant
which
God
had
made
with
that
people
,
was
at
that
time
famous
.
There
was
nothing
more
commonly
knowne
amongst
the
Iewes
,
than
that
there
was
a
redeemer
promised
in
times
past
to
the
fathers
,
who
should
restore
things
which
were
decaied
,
vnto
a
florishing
and
blessed
estate
.
This
did
those
also
know
,
who
were
familiarly
conuersant
with
the
Iewes
.
Therefore
to
the
ende
Peter
may
purchase
greater
credit
,
he
saith
that
he
wil
speak
of
no
new
or
vnknown
thing
,
but
of
the
restoring
of
the
,
Church
which
did
depend
vppon
the
eternall
couenant
of
God
,
and
which
was
nowe
manifestly
shewed
:
and
almost
in
euery
mans
mouth
.
Preaching
peace
.
Peter
teacheth
here
what
maner
rumour
&
thing
that
was
which
was
spread
abroad
:
to
wit
,
such
as
that
it
did
make
peace
.
I
take
peace
in
this
place
for
the
reconciling
of
men
&
God
,
which
notwithstanding
hath
in
it
the
perfit
saluation
of
the
church
.
For
as
horrible
confusion
,
&
as
it
were
a
huge
lumpe
,
do
follow
after
that
god
is
once
estranged
from
vs
:
so
,
so
soone
as
his
fatherly
fauour
doth
once
appeare
,
he
gathereth
his
church
togither
,
&
true
felicity
ariseth
.
Therfore
this
is
Peter
his
meaning
,
that
god
shewed
himself
merciful
to
his
people
in
Christ
,
&
that
he
receiued
into
fauor
Abraham
his
children
again
,
(
whom
he
seemed
to
haue
cast
away
for
a
time
)
that
he
might
establish
among
them
a
florishing
estate
.
And
as
he
maketh
God
the
author
of
this
peace
,
so
he
placeth
Christ
in
the
mids
,
as
the
pledge
therof
,
that
it
may
be
certain
&
holy
.
He
coupleth
peace
and
preaching
expresly
togither
,
because
this
is
one
way
whereby
the
fruite
of
the
reconciliation
purchased
by
Christ
commeth
vnto
vs
.
37
Ye
know
howe
the
word
.
This
sermon
of
Peter
consisteth
vppon
two
members
principally
:
for
in
the
former
he
reciteth
an
historie
:
secondly
he
discendeth
vnto
the
fruit
of
the
historie
.
For
seing
that
the
comming
of
Christ
into
the
world
,
his
death
and
resurrection
,
are
the
matter
of
our
saluation
,
Christ
cannot
otherwise
be
set
before
vs
to
saluation
,
than
if
we
first
know
that
hee
hath
put
on
our
flesh
,
that
hee
was
in
such
sort
conuersant
amongst
men
,
that
he
proued
himselfe
by
certaine
testimonies
to
be
the
son
of
God
:
that
he
was
at
length
nailed
vpon
the
crosse
,
and
raised
vp
from
the
deade
by
the
power
of
God
.
Againe
least
the
knowledge
of
the
historie
be
vnprofitable
and
colde
,
we
must
also
shewe
the
end
,
why
he
came
downe
from
his
heauenly
glorie
into
the
worlde
,
why
he
suffered
such
a
death
so
reprochfull
amongst
men
,
and
accursed
by
the
mouth
of
God
.
The
cause
of
his
resurrection
must
bee
shewed
,
whence
the
effect
and
fruite
of
all
these
things
is
gathered
:
to
wit
,
that
Christ
was
humbled
,
that
he
might
restore
vs
vnto
perfite
blessednesse
,
who
were
quite
lost
:
38
Iesus
of
Nazareth
.
He
calleth
him
a
Nazarite
here
,
not
because
he
was
borne
there
,
but
because
hee
came
thence
to
execute
his
office
.
Againe
because
he
was
surnamed
thus
commonly
.
He
saith
that
hee
was
annointed
with
the
Spirite
and
power
by
hypallage
.
For
the
power
wherein
Christ
exceeded
proceeded
from
the
Spirite
alone
.
Therefore
when
as
the
heauenly
father
annointed
his
son
,
hee
furnished
him
with
the
power
of
his
Spirit
.
Peter
saith
immediatly
after
,
that
this
power
appeared
in
myracles
:
although
hee
expresseth
one
kinde
onely
in
plaine
words
,
that
Christ
testified
,
that
he
was
endewed
with
power
of
the
holy
Ghost
,
that
he
might
do
good
in
the
world
.
For
it
was
not
meete
that
the
fearefull
power
of
God
should
bee
shewed
forth
in
him
:
but
such
as
might
allure
the
worlde
with
the
sweete
tast
of
goodnesse
and
grace
to
loue
him
and
to
desire
him
.
The
metaphore
of
Annointing
is
vsuall
so
often
as
mention
is
made
of
the
gifts
of
the
holy
ghost
:
it
is
now
applied
vnto
the
person
of
Christ
:
because
by
this
meanes
he
was
consecrated
a
king
and
Priest
by
his
father
.
And
we
know
that
in
time
of
the
Law
oile
was
a
solemne
token
of
consecration
.
The
Going
of
Christ
is
taken
for
the
course
of
his
calling
:
as
if
he
should
say
that
he
fulfilled
his
function
vntil
the
time
appointed
before
.
The
similitude
is
taken
from
trauellers
which
go
forward
in
their
iorney
,
vntill
they
come
vnto
the
appointed
place
.
Although
he
sheweth
therewithall
that
he
walked
through
Iudea
in
three
yeeres
,
so
that
no
corner
was
without
his
good
deeds
.
Those
which
were
holden
of
Diuils
.
This
also
was
a
more
manifest
token
of
Gods
power
in
Christ
,
that
hee
did
not
onely
heale
men
of
common
diseases
,
but
did
also
cure
desperate
euils
.
All
diseases
are
in
deede
light
punishments
wherewith
God
doth
punish
vs
:
but
when
as
hee
dealeth
more
gently
with
vs
according
to
his
fatherly
kindnesse
,
hee
is
saide
to
strike
vs
with
his
hand
then
:
but
in
more
greeuous
scourges
hee
vseth
Satan
as
the
minister
of
his
wrath
,
and
as
it
were
an
hangman
.
And
wee
must
diligently
marke
this
distinction
:
for
it
were
an
absurd
thing
to
say
that
he
is
tormented
of
the
diuell
who
is
sicke
of
an
Ague
or
of
some
other
common
kinde
of
disease
:
but
the
alienating
of
the
minde
,
furious
madnesse
,
and
other
as
it
were
monstrous
griefes
,
are
fitly
and
properly
attributed
to
Satan
.
And
in
this
respect
the
scripture
vseth
to
cal
men
who
are
so
taken
and
carried
headlong
with
such
madnesse
that
they
haue
no
hold
of
themselues
,
so
that
they
seeme
to
be
turned
almost
into
beastes
,
men
possessed
of
diuels
.
Because
God
was
with
him
.
Peter
noteth
briefly
to
what
end
those
powers
did
tende
which
were
shewed
by
the
hande
of
Christ
:
to
wit
,
that
he
might
purchase
credite
among
men
,
who
did
behold
God
as
it
were
present
:
and
this
was
the
true
vse
of
myracles
,
as
wee
haue
saide
alredie
else
where
,
and
as
we
shal
see
againe
hereafter
when
we
come
to
it
.
For
we
must
stay
our selues
vpon
this
principle
,
that
we
diminish
the
maiestie
of
God
,
vnlesse
we
imbrace
and
reuerence
those
whom
he
marketh
with
the
marke
of
his
seruauntes
.
Therefore
forasmuch
as
powers
did
plainely
proue
that
Christ
descended
from
heauen
,
his
dignitie
is
placed
without
the
lot
of
mans
iudgement
.
39
And
we
are
witnesses
of
all
things
which
he
did
in
the
countrie
of
the
Iewes
,
and
at
Ierusalam
:
whom
they
slew
hanging
him
on
a
tree
.
40
Him
God
raised
the
third
day
,
and
shewed
him
openlie
,
41
Not
vnto
all
the
people
,
but
to
the
witnesses
appointed
before
of
God
for
this
purpose
:
namely
to
vs
who
did
eat
and
drinke
with
him
,
after
that
he
was
risen
from
the
dead
:
42
And
he
commaunded
vs
that
wee
should
preach
to
the
people
,
and
should
testifie
that
he
is
appointed
iudge
of
the
quicke
and
dead
.
43
To
this
man
do
all
the
Prophets
beare
witnesse
,
that
whosoeuer
beleeueth
in
him
,
may
through
his
name
receiue
remission
of
sinnes
.
39
And
we
be
witnesses
.
That
he
may
make
his
words
to
be
beleeued
,
he
saith
that
hee
and
his
fellowes
in
office
sawe
with
their
eyes
all
those
things
which
they
spake
concerning
Christ
.
Shortly
after
he
taketh
the
word
witnesse
in
another
sense
:
when
he
saith
,
that
they
were
appointed
witnesses
by
God
,
and
that
they
are
brought
foorth
as
it
were
by
God
,
that
they
might
by
their
preaching
bring
men
vnto
the
faith
of
Christ
.
So
Paule
in
the
fifteenth
of
the
first
to
the
Corinthians
saith
:
we
,
saieth
hee
shoulde
bee
founde
false
witnesses
,
vnlesse
Christ
were
risen
from
the
deade
.
And
wee
haue
alreadie
heard
by
the
mouth
of
Christ
,
yee
shall
be
my
witnesses
in
Iudea
,
Samaria
and
at
Ierusalem
.
And
now
Peter
calleth
himselfe
onely
an
historicall
witnesse
,
because
he
beheld
the
things
which
were
done
.
And
here
he
toucheth
his
death
briefely
,
because
it
was
openly
knowne
:
he
standeth
longer
vpon
his
resurrection
,
which
was
more
doubtful
,
and
the
knowledge
whereof
was
more
auaileable
vnto
faith
.
41
If
any
man
demaunde
heere
,
Why
God
did
not
shewe
his
sonne
openly
to
al
men
after
his
resurrection
:
I
answere
,
Although
there
could
no
reason
bee
shewed
,
yet
ought
the
counsell
of
God
alone
to
suffice
sober
and
modest
men
,
that
they
may
assure
themselues
without
al
doubt
that
that
is
best
which
God
hath
thought
meet
.
And
yet
assuredly
God
vsed
this
moderation
to
a
good
ende
.
For
the
certaintie
of
the
resurrection
was
proued
by
many
and
firme
testimonies
,
and
this
was
profitable
to
exercise
the
faith
of
the
godly
,
to
beleeue
the
Gospel
rather
than
their
eies
.
As
touching
the
wicked
and
professed
enimies
of
Christ
,
seing
that
being
so
often
conuict
they
woulde
neuer
yeelde
to
God
,
they
were
vnworthy
to
haue
Christ
to
admit
them
to
behold
the
glorie
of
his
resurrection
.
Though
euen
they
were
sufficiently
conuict
with
the
report
of
the
soldiars
,
whom
they
had
hyred
to
keepe
the
sepulchre
:
that
I
may
omitte
other
reasons
which
wee
may
fet
out
of
the
Harmonie
.
Therefore
let
vs
assure
our selues
of
this
,
that
the
holy
Apostles
were
chosen
by
the
holy
decree
of
God
,
that
by
their
testimonie
the
trueth
of
Christ
his
resurrection
might
stande
.
Whosoeuer
is
not
content
with
this
approbation
,
let
him
take
away
and
ouerthrow
if
he
can
,
that
inuiolable
decree
of
God
,
which
Peter
commendeth
to
vs
in
this
place
.
And
as
for
vs
if
we
couet
to
haue
God
the
sure
authour
of
our
faith
,
let
vs
learne
to
bee
content
with
the
witnesses
,
whom
in
due
time
hee
hath
brought
forth
as
it
were
by
his
hande
,
being
ordained
by
him
before
the
world
was
made
.
Who
did
eate
.
And
here
it
appeareth
what
great
regard
Christ
had
of
our
rudenesse
and
ignorance
,
who
did
abase
himselfe
so
farre
for
our
sake
,
that
when
he
was
now
endewed
with
heauenly
glorie
,
hee
did
yet
notwithstanding
eate
and
drinke
as
a
mortall
man
.
Wherefore
there
is
no
cause
why
wee
shoulde
complaine
that
the
resurrection
of
Christ
is
obscure
and
doubtfull
.
For
he
suffered
his
disciples
to
be
slow
and
hard
of
beliefe
for
this
cause
,
that
being
better
confirmed
,
they
might
take
from
vs
all
occasion
of
doubting
.
Yea
rather
wee
must
indeuour
our selues
that
our
vnworthinesse
and
vnthankfulnesse
doe
not
darken
so
great
kindnesse
of
the
sonne
of
God
toward
vs
.
But
when
as
the
scripture
saith
that
Christ
did
eate
,
curious
men
moue
a
question
,
what
became
of
that
meate
?
But
the
answere
is
easie
:
that
like
as
it
was
created
of
nothing
,
so
was
it
easily
brought
to
nothing
by
the
diuine
power
of
Christ
.
That
meate
which
is
taken
for
the
sustenance
of
the
bodie
,
is
concoct
and
afterward
digested
:
but
wee
knowe
that
Christ
tooke
this
meate
to
feede
our
faith
,
and
in
this
vse
was
it
spent
.
And
those
men
are
deceiued
who
thinke
that
Christ
did
onely
seeme
to
eate
.
For
what
good
coulde
such
a
visure
or
vaine
shewe
haue
done
.
For
when
as
wee
say
that
Christ
was
not
enforced
with
any
necessitie
of
his
owne
to
eate
,
but
that
hee
meant
onelie
to
prouide
for
those
that
were
his
,
all
occasion
is
cutte
off
from
the
friuolous
inuentions
of
men
.
42
And
he
commaunded
vs
.
Hee
beginneth
in
this
place
to
intreat
of
the
kingdome
of
Christ
,
when
he
saith
,
that
Christ
did
rise
againe
for
this
cause
that
hee
may
once
iudge
the
worlde
.
For
by
the
same
right
are
the
gouernement
of
heauen
and
earth
,
and
the
perpetuall
gouernment
of
the
Church
due
to
him
:
he
saith
that
he
shall
be
iudge
of
quicke
and
deade
,
because
when
as
the
deade
shall
rise
againe
,
others
also
who
shall
then
remaine
aliue
,
43
To
him
beare
all
the
Prophets
.
Luke
toucheth
and
gathereth
the
summe
of
the
sermon
briefly
as
we
haue
said
:
therefore
is
he
so
short
in
noting
the
fruit
of
the
historie
.
Let
vs
knowe
that
the
wordes
vttered
by
Peter
are
not
recited
in
this
place
:
but
that
it
is
onely
declared
of
what
things
he
intreated
.
And
wee
must
consider
three
things
,
That
it
is
the
proper
office
of
Christ
,
to
reconcile
men
to
God
,
when
their
sins
are
done
away
:
that
we
haue
remission
of
sinnes
by
faith
:
that
this
doctrine
is
not
newe
or
of
late
inuented
,
but
that
it
had
all
the
Prophets
of
God
since
the
beginning
of
the
world
to
beare
witnesse
of
it
.
As
touching
the
first
,
if
God
be
pleased
and
pacified
,
by
not
imputing
our
sinnes
,
it
appeareth
hereby
,
that
he
hateth
and
is
displeased
with
all
mankinde
,
vntill
such
time
as
they
begin
to
please
him
by
free
pardon
.
Therefore
wee
are
all
condemned
of
sinne
,
which
maketh
vs
subiect
to
the
wrath
of
God
,
and
bindeth
vs
with
the
guiltinesse
of
eternall
death
,
and
because
we
are
destitute
of
righteousnesse
in
our selues
,
we
are
taught
to
flie
vnto
the
mercie
of
God
,
as
vnto
our
onely
fortresse
.
When
as
he
saith
that
the
faithfull
receiue
remission
of
sinnes
,
there
is
vnderstoode
a
hidden
contrarietie
betweene
them
and
God
.
For
God
must
needs
offer
it
of
his
own
accord
that
the
faithful
may
receiue
it
.
When
as
he
saith
that
it
is
giuen
by
the
name
of
Christ
,
his
meaning
is
,
that
we
retune
into
Gods
fauour
by
the
benefite
of
Christ
alone
,
because
he
hath
once
reconciled
him
to
vs
by
his
death
:
or
as
they
say
commonly
,
that
we
obtaine
forgiuenesse
of
sinnes
by
Christ
his
mediation
and
comming
betweene
,
and
by
none
other
meanes
.
Satan
could
neuer
blot
out
of
the
minds
of
men
the
feeling
of
their
giltinesse
,
but
that
they
were
alwayes
carefull
to
craue
pardon
at
Gods
hands
:
but
forasmuch
as
there
was
but
one
way
and
means
to
obtaine
pardon
:
miserable
men
,
being
deluded
with
the
iuglings
of
Satan
,
did
inuent
to
themselues
wonderful
Labarinths
,
in
whose
crooks
and
turnes
they
wearied
themselues
in
vaine
.
This
first
errour
did
first
leade
them
away
from
the
right
way
,
because
they
assayed
to
deserue
pardon
,
which
is
offered
freely
,
and
is
receiued
by
faith
alone
.
Afterwarde
there
were
innumerable
kindes
of
satisfactions
inuented
whereby
they
appeased
God
.
The
beginning
thereof
flowed
in
deede
from
the
word
of
God
,
but
forasmuch
as
when
God
gaue
vnto
the
fathers
the
sacrifices
and
rites
of
oblations
,
hee
shadowed
Christ
,
blind
and
prophane
men
,
setting
Christ
aside
,
and
following
a
vaine
shadowe
,
did
corrupt
all
that
which
was
Gods
in
sacrifices
and
satisfactions
.
Wherefore
what
sacrifices
soeuer
the
Gentiles
did
vse
since
the
beginning
of
the
worlde
,
and
those
which
the
Turkes
and
Iewes
vse
at
this
day
,
may
bee
set
against
Christ
as
thinges
altogither
contrarie
.
The
Papistes
are
neuer
a
whit
better
,
saue
onely
that
they
sprinkle
their
satisfactions
with
the
bloode
of
Christ
:
but
they
deale
too
disorderedly
therein
,
because
being
not
content
with
Christ
alone
,
they
gather
to
themselues
on
euerie
side
a
thousande
manner
of
sacrifices
or
satisfactions
.
Therfore
whosoeuer
desireth
to
haue
remission
of
sins
,
let
him
not
turne
aside
from
Christ
euen
the
least
nayles
breadth
.
When
as
we
heare
that
we
haue
remission
of
sinnes
by
beleeuing
,
wee
must
vnderstande
and
knowe
the
force
and
nature
of
faith
,
as
vndoubtedlie
Peter
intreated
aboundantly
of
this
,
after
what
sort
we
must
beleeue
in
Christ
:
and
this
is
nothing
else
,
but
with
the
syncere
affection
of
the
minde
to
embrace
him
,
as
hee
is
set
before
vs
in
the
Gospell
,
so
that
faith
dependeth
vppon
the
promises
.
Yet
Peter
seemeth
to
deale
amisse
,
because
whereas
wee
haue
two
principal
thinges
by
our
Sauiour
Christ
,
hee
doeth
onely
make
mention
of
the
one
of
them
,
for
he
speaketh
nothing
of
repentance
and
newnesse
of
life
,
which
ought
not
to
be
omitted
in
the
summe
of
the
Gospel
.
But
we
may
easily
answere
,
That
,
the
regeneration
of
the
Spirit
is
comprehended
vnder
faith
,
as
it
is
an
effect
thereof
.
For
wee
beleeue
in
Christ
for
this
cause
,
partly
,
that
he
may
restore
vs
into
the
fathers
fauor
by
the
free
imputation
of
righteousnes
:
partly
that
hee
may
sanctifie
vs
by
his
Spirit
.
And
we
know
that
we
are
adopted
by
God
to
be
his
children
,
vpon
this
condition
,
that
hee
may
gouerne
vs
by
his
Spirite
.
Therefore
it
was
sufficient
for
Peter
to
shewe
,
howe
men
who
were
by
nature
estranged
from
God
,
doe
returne
into
fauour
with
him
.
As
touching
the
third
member
we
neede
not
reckon
vp
al
places
of
the
Prophets
,
where
they
set
before
vs
Christ
to
be
the
mediatour
,
who
by
obtaining
pardon
for
our
sinnes
,
doth
reconcile
God
to
vs
:
but
this
is
their
common
order
of
teaching
,
and
as
it
were
their
rule
,
to
call
backe
all
the
godly
vnto
that
couenant
,
which
God
made
with
Abraham
,
putting
the
mediatour
betweene
.
Furthermore
this
point
is
very
needfull
to
bee
knowne
,
that
the
grace
which
was
offered
at
length
by
Christ
,
is
the
same
which
the
lawe
and
the
Prophetes
in
times
past
,
deliuered
vnto
the
fathers
to
be
hoped
for
.
And
surely
it
was
of
great
force
with
Cornelius
and
such
like
,
who
did
greatly
reuerence
the
Law
and
Prophets
,
that
they
might
know
that
that
was
performed
&
accomplished
in
very
deede
in
Christ
,
which
was
testified
in
the
oracles
of
the
Prophets
.
Therefore
to
the
end
the
ministers
,
of
the
church
may
agree
with
the
Prophets
in
their
forme
of
teaching
,
let
them
study
by
preaching
to
set
foorth
Christ
:
let
them
continually
testifie
that
we
must
seeke
righteousnes
at
his
hands
alone
,
which
consisteth
vppon
free
remission
of
sinnes
.
This
is
another
manner
of
antiquitie
,
than
that
which
is
shewed
with
great
boasting
of
the
Papists
,
whiles
that
they
thrust
in
the
rotten
inuentions
of
their
satisfactions
,
into
the
place
of
Christs
blood
.
44
And
as
Peter
yet
spake
these
words
,
the
Spirit
came
downe
vppon
all
which
heard
the
word
:
45
And
they
of
the
circumcision
which
beleeued
were
astonied
,
as
many
as
came
with
Peter
,
because
that
on
the
Gentiles
also
were
powred
out
the
giftes
of
the
holy
Ghost
.
46
For
they
heard
them
speake
with
tongues
,
and
glorifie
God
;
Then
Peter
answered
:
47
Can
any
man
forbid
water
,
that
these
should
not
bee
baptized
who
haue
receiued
the
Spirit
as
well
as
we
.
48
And
hee
commaunded
them
to
be
baptized
in
the
name
of
the
Lorde
.
Then
prayed
they
him
to
tarry
certaine
daies
.
44
And
as
Peter
yet
spake
.
God
declareth
now
by
a
new
miracle
,
that
the
doctrine
of
the
Gospel
is
common
as
wel
to
the
Gentiles
as
to
the
Iewes
.
And
this
is
an
excellent
seale
of
the
calling
of
the
Gentiles
:
because
the
Lord
would
neuer
haue
vouchsafed
to
bestow
vpon
the
Gentiles
the
graces
of
his
spirit
,
vnlesse
it
had
bin
to
declare
that
euen
they
were
adopted
togither
into
the
societie
of
the
couenant
.
These
giftes
mentioned
by
Luke
,
differ
in
deede
from
the
grace
of
regeneration
:
&
yet
vndoubtedly
God
did
by
this
meanes
seale
both
Peter
his
doctrine
,
and
also
their
faith
and
godlinesse
which
heard
him
.
He
saith
that
they
were
all
endowed
with
the
Spirite
,
like
as
we
saw
before
,
that
they
came
all
encouraged
to
learne
&
obey
.
This
visible
signe
representeth
vnto
vs
as
it
were
in
a
table
,
what
an
effectual
instrument
of
gods
power
the
preaching
of
the
Gospel
is
.
For
he
powred
out
his
Spirite
as
Peter
spake
to
the
end
he
might
shew
,
that
he
sendeth
not
teachers
to
that
ende
,
that
they
may
beat
the
aire
with
the
vaine
sound
of
their
voice
,
but
that
he
may
worke
mightily
by
their
voice
,
and
may
quicken
the
same
by
the
power
of
his
Spirit
,
to
the
saluation
of
the
godly
.
Thus
doth
Paule
put
the
Galathians
in
minde
,
that
they
receiued
the
holy
Ghost
by
the
hearing
of
faith
,
and
in
another
place
he
saith
that
he
is
the
minister
of
the
Spirite
and
not
of
the
letter
.
The
gift
of
the
tongues
and
other
such
like
things
are
ceased
long
agoe
in
the
Church
,
but
the
Spirite
of
vnderstanding
and
of
regeneration
is
of
force
and
shall
alwayes
bee
of
force
,
which
the
Lorde
coupleth
with
the
externall
preaching
of
the
Gospel
,
that
hee
may
keepe
vs
in
reuerence
of
his
word
,
and
may
preuent
the
deadely
dotings
,
wherein
brainesicke
fellowes
inwrappe
themselues
,
whiles
that
forsaking
the
worde
,
they
inuent
an
erronious
and
wandering
Spirit
.
But
it
doth
not
nor
shall
not
alwayes
so
fall
out
,
that
all
those
which
heare
the
word
with
their
outward
eares
,
doe
or
shall
also
receiue
the
Spirite
:
and
the
ministers
do
seldome
light
vpon
such
hearers
as
Peter
had
:
who
are
willing
with
one
consent
to
follow
God
.
Yet
hee
bringeth
to
passe
that
all
the
electe
feele
in
themselueues
the
consent
of
the
externall
worde
and
of
the
secret
power
of
the
Spirit
.
45
The
faithfull
were
astonied
.
He
calleth
them
faithfull
who
were
as
yet
possessed
with
a
wicked
errour
.
So
the
Lorde
doeth
not
by
and
by
wipe
away
al
clouds
of
ignorance
from
his
,
and
yet
they
doe
not
darken
the
praise
of
faith
before
God
,
because
he
pardoneth
errours
and
doeth
vouchsafe
to
fauour
it
as
if
it
were
pure
and
plaine
.
And
yet
it
is
a
wonder
,
that
seing
they
knew
that
Peter
was
sent
of
God
,
they
would
now
bee
amased
as
at
some
straunge
and
newe
thing
,
because
God
giueth
the
grace
of
his
Spirite
to
those
,
to
whom
hee
would
haue
Christ
nowe
preached
,
but
the
sodaine
change
is
the
cause
of
this
,
because
whereas
God
vntill
that
day
,
had
seperated
the
Gentiles
from
his
people
as
straungers
&
aliants
,
he
doth
now
fauor
them
both
alike
,
&
lifteth
them
vp
into
the
like
degree
of
honour
.
Although
wee
bee
also
taught
by
this
example
,
howe
harde
a
matter
it
is
for
vs
to
winde
out
our selues
out
of
our
errours
once
conceiued
,
especially
when
they
are
of
any
continuance
.
46
For
they
heard
them
.
Hee
expresseth
what
gifts
of
the
Spirite
were
powred
out
vpon
them
,
and
therewithall
he
noteth
the
vse
:
to
wit
,
that
they
had
varietie
of
tongues
giuen
them
,
so
that
they
did
glorifie
God
with
many
tongues
.
Also
it
may
be
gathered
out
of
this
place
,
that
the
tongues
were
giuen
them
not
onely
for
necessitie
,
seing
the
Gospel
was
to
be
preached
to
straungers
and
to
men
of
another
language
,
but
also
to
be
an
ornament
and
worship
to
the
Gospel
.
But
ambition
did
afterwarde
corrupt
this
seconde
vse
,
forasmuch
as
manie
did
translate
that
vnto
pompe
and
vaine
glorie
,
which
they
had
receiued
to
set
forth
the
dignitie
of
the
heauenly
wisedome
:
as
Paule
doth
sharply
reproue
this
fault
in
the
Corinthians
.
Therefore
no
maruell
if
God
tooke
away
that
shortly
after
,
which
he
had
giuen
,
and
did
not
suffer
the
same
to
be
corrupt
with
longer
abuse
.
47
Peter
answered
.
Peter
reasoneth
from
the
thing
to
the
signe
,
for
seing
that
Baptism
is
an
addition
or
appurtenance
of
the
spiritual
grace
:
he
which
hath
receiued
the
Spirite
,
is
also
apt
to
receiue
Baptisme
:
and
this
is
the
most
lawfull
order
,
that
the
minister
admit
those
vnto
the
receiuing
of
the
vtward
signe
,
whom
God
hath
testified
to
be
his
children
by
the
marke
&
pledge
of
his
Spirit
.
So
that
faith
and
doctrine
are
first
.
And
whereas
vnlearned
men
inferre
thereuppon
that
infantes
are
not
to
bee
baptised
,
it
is
without
all
reason
.
I
graunt
that
those
who
are
straungers
from
the
Church
must
be
taught
,
before
the
signe
of
adoption
be
giuen
them
:
but
I
say
that
the
children
of
the
faithfull
,
which
are
borne
in
the
Church
,
are
from
their
mothers
wombe
of
the
household
of
the
kingdome
of
God
.
Yea
the
argument
which
they
vse
preposterously
against
vs
,
do
I
turne
backe
vpon
themselues
.
For
seeing
that
God
hath
adopted
the
children
of
the
faithful
before
they
be
borne
,
I
conclude
thereupon
that
they
are
not
to
be
defrauded
of
the
outward
sign
.
Otherwise
men
shal
presume
to
take
that
from
them
which
GOD
hath
granted
them
.
As
touching
the
manifest
grace
of
the
spirit
,
there
is
no
absurditie
therein
,
if
it
folow
after
baptisme
in
them
.
And
as
this
testimonie
maketh
nothing
for
maintenance
of
their
error
,
so
it
doth
stronglie
refute
the
errour
of
the
Papists
,
who
tie
the
grace
of
the
spirit
to
the
signes
,
and
think
that
the
same
is
fet
from
heauen
with
inchantments
,
as
those
witches
did
think
that
they
did
pul
down
the
moon
with
their
charmes
.
But
for
as
much
as
Luke
saith
that
these
had
the
holie
Ghost
giuen
them
who
were
not
as
yet
baptised
,
he
sheweth
that
the
spirit
is
not
included
in
Baptisme
,
Lastlie
we
must
note
that
the
Apostles
were
content
with
water
alone
,
when
as
they
did
baptise
,
and
would
to
God
this
plainesse
had
bin
reteined
amongest
their
posteritie
,
and
that
they
had
not
gathered
heere
and
there
diuers
trifles
,
whereof
baptisme
is
ful
in
poperie
.
They
thinke
that
the
woorthinesse
of
baptisme
is
adorned
with
oile
,
salt
,
spittle
,
waxe
candles
,
whereas
they
are
rather
filthie
pollutions
,
which
corrupt
the
pure
and
natural
institution
of
Christ
.
48
And
he
commanded
them
to
be
baptized
.
It
was
not
of
necessitie
that
baptisme
should
be
ministred
by
Peters
hand
,
as
Paul
doth
likewise
testifie
that
he
baptised
few
at
Corinthus
,
for
other
ministers
might
take
this
charge
vpon
them
.
Whereas
he
saith
in
the
name
of
the
Lord
,
it
must
not
bee
restrained
vnto
the
fourme
,
as
wee
haue
said
in
the
third
chapter
:
but
because
Christ
is
the
proper
scope
of
baptisme
,
therefore
are
wee
said
to
bee
baptised
in
his
name
,
when
as
Luke
saith
last
of
al
that
Peter
was
requested
by
Cornelius
and
his
kinsmen
,
that
he
would
tarie
a
few
daies
,
he
commendeth
in
them
their
desire
to
profit
.
They
were
indeed
indued
with
the
holy
ghost
,
but
they
were
not
so
com
to
the
top
,
but
that
confirmation
was
as
yet
profitable
for
them
.
And
according
to
their
example
,
so
often
as
opportunitie
to
profit
offereth
it selfe
,
we
must
vse
it
diligentlie
:
and
let
vs
not
swel
with
pride
,
which
stoppeth
the
way
before
doctrine
.
CHAP.
XI
.
1
ANd
the
Apostles
and
brethren
which
were
in
Iudea
,
hearde
that
the
Gentiles
also
had
embraced
the
word
of
God
.
2
And
when
Peter
was
gone
vp
to
Ierusalem
,
those
which
were
of
the
Circumcision
reasoned
with
him
,
3
Saying
:
Thou
wentest
in
vnto
men
vncircumsised
,
and
hast
eaten
with
them
.
4
And
Peter
began
,
and
expounded
to
them
in
order
saying
:
5
I
was
in
the
Citie
Ioppa
,
praying
,
and
being
in
a
trance
I
saw
a
vision
:
to
wit
,
a
certaine
vessell
comming
downe
from
heauen
,
like
a
great
sheet
;
tyed
by
the
fower
corners
,
which
came
euen
vnto
me
:
6
Which
when
I
considered
earnestlie
,
I
sawe
then
fower
footed
beastes
of
the
earth
,
and
wilde
beastes
,
and
creeping
thinges
,
and
byrds
of
the
heauen
.
7
And
I
heard
a
voice
saying
to
me
:
Arise
Peter
,
slea
,
and
eate
.
8
Then
I
said
,
Not
so
Lorde
:
Because
there
neuer
entred
into
my
mouth
,
any
common
or
vncleene
thing
.
9
And
the
voice
answered
me
the
second
time
from
heauen
:
Prophane
not
thou
those
things
which
God
hath
made
cleane
.
10
And
this
was
done
thrise
.
And
they
were
all
receiued
into
heauen
againe
.
11
And
behold
,
the
same
houre
three
men
stoode
nigh
the
house
wherein
I
sate
,
being
sent
vnto
me
from
Cesarea
.
12
And
the
Spirit
commaunded
me
to
goe
with
them
,
doubting
nothing
.
And
they
came
with
mee
,
and
these
sixe
brethren
.
And
wee
entred
the
mans
house
.
13
And
hee
tolde
vs
howe
he
had
seene
an
Angel
standing
at
his
house
,
and
saying
to
him
:
Sende
men
to
Ioppa
,
and
fetch
Simon
,
whose
surname
is
Peter
,
14
Who
shall
speake
to
thee
wordes
,
whereby
thou
and
all
thy
house
shall
bee
saued
.
15
Furthermore
when
I
began
to
speake
,
the
holy
Ghost
fell
downe
vpon
them
,
euen
as
vpon
vs
at
the
beginning
.
16
And
I
remembered
the
worde
of
the
Lorde
,
howe
hee
had
saide
:
Iohn
truely
hath
baptized
with
water
,
but
you
shall
bee
baptized
with
the
holie
Ghost
.
17
Therefore
seing
that
God
had
giuen
them
the
like
gift
as
vnto
vs
,
which
beleeued
in
the
Lord
Iesus
Christ
,
who
was
I
that
I
could
let
God
?
18
When
they
had
hearde
these
thinges
,
they
helde
their
peace
,
and
glorified
God
,
saying
:
then
hath
God
also
giuen
vnto
the
Gentiles
repentaunce
vnto
life
.
1
And
the
Apostles
.
Whereas
Luke
declareth
that
the
fame
of
one
house
which
was
conuerted
,
was
spread
abroade
euery
where
amongest
the
brethren
,
that
did
arise
by
reason
of
admiration
:
for
the
Iewes
accounted
it
as
a
monster
,
that
the
Gentiles
should
be
gathered
vnto
them
,
as
if
they
should
haue
heard
that
there
had
been
men
made
of
stones
:
again
the
immoderate
loue
of
their
nation
did
hinder
them
from
acknowledging
the
worke
of
god
.
For
wee
see
that
through
this
ambition
and
pride
,
the
Church
was
troubled
:
because
the
equalitie
which
did
diminish
their
dignitie
was
not
tollerable
.
For
which
cause
they
did
contend
stoutly
,
to
bring
the
necks
of
the
Gentiles
vnder
the
yoke
.
But
for
as
much
as
it
was
foretolde
by
so
many
prophesies
of
the
prophets
,
that
the
church
should
be
gathered
of
all
people
after
the
comming
of
the
Messias
,
and
forasmuch
as
Christ
had
giuen
commandement
to
his
Apostles
,
touching
the
preaching
of
the
gospel
throughout
the
whole
world
,
how
can
it
be
that
the
conuersion
of
a
fewe
men
shoulde
moue
some
,
as
some
strange
thing
,
and
should
terrifie
other
some
,
as
if
it
were
some
monster
?
I
answere
,
that
whatsoeuer
was
foretold
touching
the
calling
of
the
Gentiles
,
it
was
so
taken
,
as
if
the
gentiles
shoulde
bee
made
subiect
to
the
law
of
Moses
,
that
they
might
haue
a
place
in
the
church
.
But
the
manner
of
the
calling
,
the
beginning
whereof
they
saw
then
,
was
not
onely
vnknowen
,
but
it
seemed
to
bee
quite
contrary
to
reason
.
For
they
did
dreame
that
it
was
vnpossible
that
the
Gentiles
could
bee
mixed
with
the
sonnes
of
Abraham
,
and
be
made
one
bodie
with
them
,
(
the
ceremonies
being
taken
away
)
but
that
there
should
bee
great
iniurie
done
to
the
couenant
of
God
,
for
to
what
end
serued
the
law
saue
only
to
bee
the
myd
wal
to
note
out
the
disagreement
?
Secondly
because
they
were
acquainted
with
that
difference
during
their
whole
life
,
the
vnloked
for
newnesse
of
the
thing
doth
so
pearce
them
,
that
they
did
forget
all
that
which
ought
to
haue
quieted
their
minds
:
finally
they
do
not
straightway
comprehend
the
mysterie
,
which
as
Paul
teacheth
,
was
vnknowen
to
the
Angels
from
the
creation
of
the
world
.
2
They
reasoned
with
him
.
Obstinacie
doeth
for
the
most
part
accompanie
error
.
This
was
now
a
fault
hauing
in
it
too
grosse
ignorance
,
in
that
they
did
not
quietly
receiue
the
Gentiles
into
their
bosom
,
vnited
to
them
by
the
same
Spirite
of
faith
.
But
they
doe
not
only
leape
backe
,
but
also
contend
with
Peter
contentiously
,
and
blame
him
for
his
fact
,
which
deserued
great
praise
.
They
heare
that
the
gentiles
haue
embraced
the
word
of
God
,
what
letteth
them
then
,
from
imbracing
them
,
that
they
may
be
coupled
together
vnder
the
gouernment
of
one
God
?
For
what
more
holy
bond
can
there
be
,
then
when
al
men
with
one
consent
are
coupled
&
ioyned
to
God
?
And
why
should
not
those
grow
together
into
one
body
,
who
make
the
Messias
of
God
their
head
?
But
because
they
saw
the
externall
forme
of
the
law
broken
,
they
thought
that
heauen
and
earth
did
goe
together
.
And
note
,
that
although
Luke
saide
before
that
the
apostles
and
brethren
had
heard
this
fame
,
yet
he
spake
nothing
of
offence
,
but
he
bringeth
in
now
as
it
were
a
new
sect
of
men
,
which
did
contend
with
Peter
.
The
brethren
saith
he
,
heard
,
and
there
an
ende
:
it
followeth
,
When
Peter
was
come
to
Ierusalem
those
which
were
of
the
circumcision
did
contend
with
him
:
who
were
vndoubtedlie
vnlike
to
the
first
:
againe
these
wordes
peri
tomes
,
doe
not
simplie
signifie
the
Iewes
,
but
those
who
were
too
much
addicted
to
keepe
the
ceremonies
of
the
lawe
.
For
there
were
none
of
Ierusalem
in
Christs
flock
at
that
time
,
saue
only
those
which
were
circumcised
:
from
whom
then
could
he
distinguish
those
men
?
Lastly
,
it
seemeth
to
be
a
thing
vnlike
to
be
true
that
the
Apostles
,
and
those
which
were
moderate
beeing
of
the
number
of
the
faithfull
,
did
attempt
this
cumbate
.
For
though
they
had
been
offended
,
yet
they
might
haue
conferred
with
Peter
priuately
,
&
haue
demanded
some
reason
of
his
fact
.
By
these
reasons
am
I
moued
to
think
that
those
are
said
to
be
of
the
circumcision
,
who
did
make
so
great
account
of
circumcision
,
that
they
graunted
no
man
a
place
in
the
kingdom
of
god
,
vnlesse
he
took
vpon
him
the
profession
of
the
law
,
and
being
admitted
into
the
church
by
this
holy
rite
,
did
put
off
vncleannesse
.
3
Vnto
men
being
vncircumcised
.
This
was
not
forbidden
by
the
lawe
of
God
,
but
it
was
a
tradition
which
came
from
the
fathers
.
And
yet
not
withstanding
Peter
doth
not
obiect
that
they
dealt
too
hardly
with
him
in
this
point
,
and
that
he
was
not
bound
by
the
necessitie
of
mans
lawe
,
he
omitteth
all
this
defence
:
and
doth
only
answere
,
that
they
came
first
vnto
him
,
&
that
they
were
offered
vnto
him
as
it
were
by
the
hande
of
God
.
And
here
we
see
the
rare
modestie
of
Peter
,
because
whereas
trusting
to
the
goodnesse
of
the
cause
,
he
might
haue
iustly
despiced
vnskilfull
men
,
who
did
trouble
him
vniustly
:
yet
doth
he
mildely
excuse
himselfe
as
it
becommeth
brethren
.
This
was
no
small
triall
,
in
that
hee
was
vnworthilie
accused
,
because
he
had
obeied
God
faithfully
:
but
because
he
knew
that
this
lawe
was
inioyned
the
whole
church
,
that
euery
man
be
ready
to
giue
an
account
of
his
doctrine
and
life
,
so
often
as
the
matter
requireth
:
&
he
remembred
that
he
was
one
of
the
flocke
,
hee
doth
not
only
suffer
himselfe
to
bee
ruled
,
but
submitteth
himselfe
willinglie
to
the
iudgement
of
the
church
.
Doctrine
in
deede
,
if
it
be
of
God
,
is
placed
aboue
the
chaunce
&
die
of
mans
iudgement
,
but
because
the
Lord
will
haue
prophesie
iudged
,
his
seruants
must
not
refuse
this
condition
,
that
they
proue
themselues
to
be
such
as
they
will
be
accounted
.
But
we
shal
see
anone
how
farre
the
defence
both
of
doctrine
,
as
also
of
facts
ought
to
extend
.
For
this
present
we
must
know
this
,
that
Peter
doeth
willingly
answere
for
himselfe
,
when
his
fact
is
reproued
.
And
if
the
pope
of
Rome
be
Peter
his
successour
,
why
is
not
he
bound
by
the
same
lawe
?
Admit
we
graunt
that
this
submission
was
voluntarie
:
yet
why
doth
not
the
successour
imitate
suche
an
example
of
modestie
shewed
vnto
him
?
Although
we
need
no
long
circumstance
here
:
for
if
that
be
true
whiche
the
Popes
spue
out
in
their
sacrilegious
decrees
,
Peter
did
treacherouslie
betray
and
forsake
the
priuiledges
of
their
seat
:
and
so
hee
betraied
the
sea
of
Rome
.
For
after
that
they
haue
made
the
Pope
the
iudge
of
all
the
whole
world
,
affirming
that
he
is
not
subiect
to
mans
iudgement
:
after
that
they
haue
lifted
him
vp
aboue
the
cloudes
,
that
being
free
from
giuing
an
account
,
his
will
and
pleasure
may
stande
for
a
reason
:
they
make
him
foorthwith
patrone
of
the
Apostolike
seate
,
stoutlie
to
defend
the
priuiledges
thereof
.
Of
what
great
sluggishnesse
shall
Peter
then
be
condemned
,
if
hee
did
loose
his
right
giuen
him
of
God
by
yeelding
so
cowardly
?
Why
did
not
he
at
least
obiect
,
that
,
that
he
was
free
from
the
lawes
,
and
exempt
from
the
common
sort
?
But
he
vseth
no
such
preface
,
but
entreth
the
cause
without
making
any
delay
.
And
let
vs
remember
,
that
there
is
nothing
which
hindereth
vs
from
contemning
that
idoll
safely
,
seeing
that
vsurping
such
vnbrideled
tyrannie
,
he
hath
blotted
himselfe
out
of
the
number
of
the
Bishops
.
And
Peter
beginning
.
Because
this
narration
is
all
one
with
that
which
we
had
in
the
chapter
next
going
before
,
and
because
it
is
repeated
almost
in
the
very
same
wordes
:
if
any
thing
need
to
be
expounded
let
the
Readers
repayre
thither
.
The
purpose
of
Peter
and
all
the
whole
summe
of
his
speech
,
shall
appeare
by
the
conclusion
.
Yet
before
I
come
thither
,
we
must
briefly
mark
that
he
maketh
the
preaching
of
the
Gospell
the
cause
of
saluation
.
Thou
shalt
heare
(
saith
he
)
wordes
wherin
thou
maiest
haue
saluation
,
not
because
saluation
is
included
in
mans
voice
:
but
because
God
offering
his
sonne
there
,
vnto
eternal
life
,
doth
also
cause
vs
to
inioy
him
by
faith
.
This
is
assuredly
wonderfull
goodnesse
of
God
,
who
maketh
men
ministers
of
life
,
who
haue
nothing
,
but
matter
of
death
in
themselues
,
and
which
are
not
only
subiect
to
death
in
themselues
,
but
are
also
deadly
to
others
.
Neuerthelesse
the
filthie
vnthankefulnesse
of
the
worlde
bewrayeth
it selfe
in
this
point
,
which
loething
true
and
certaine
saluation
offered
vnto
it
,
and
forsaking
it
when
it
lyeth
at
the
feete
,
doth
imagine
diuers
and
vaine
saluations
,
in
seeking
which
,
it
had
rather
gape
beeing
hungrie
,
then
to
bee
filled
with
the
grace
of
God
which
meeteth
it
,
and
is
present
.
16
I
remembred
the
worde
of
the
Lorde
.
Wee
haue
sufficiently
declared
in
the
first
chapter
,
that
when
Christ
vttered
that
sentence
,
hee
did
not
make
a
comparison
between
two
baptismes
,
But
if
any
man
trusting
to
this
testimonie
,
do
make
Baptisme
a
colde
spectacle
and
voide
of
all
grace
of
the
Spirite
,
hee
shall
bee
also
greatlie
deceiued
.
For
the
holy
Scripture
vseth
to
speake
two
manner
of
wayes
of
the
Sacramentes
.
For
because
Christe
is
not
vnfaithfull
in
his
promises
,
he
doth
not
suffer
that
to
be
vain
which
he
doth
institute
.
But
when
as
the
scripture
doth
attribute
to
baptisme
strength
to
wash
&
regenerate
,
it
ascribeth
al
this
to
Christ
,
and
doth
onlie
teach
what
he
woorketh
by
his
spirit
by
the
hand
of
man
and
the
visible
signe
.
Where
Christ
is
thus
ioined
with
the
minister
and
the
efficacy
of
the
spirit
with
the
sign
,
17
Who
was
I.
Now
doe
we
see
to
what
end
Peter
made
that
narration
:
to
wit
,
tha
he
might
declare
,
that
God
was
the
authour
and
gouernour
of
all
the
whole
matter
.
Therefore
the
state
of
the
question
consisteth
in
the
authoritie
of
God
:
whether
meat
bee
not
of
more
weight
then
mens
counsels
.
Peter
affirmeth
that
hee
did
nothing
but
that
which
was
rightly
and
orderly
done
,
because
he
obeied
god
:
hee
sheweth
that
he
preached
the
doctrin
of
the
gospel
,
neither
amisse
,
neither
rashly
,
where
Christ
bestowed
the
graces
of
his
Spirit
.
The
approbation
of
our
doctrine
,
and
also
our
deedes
must
be
brought
to
this
rule
so
often
as
men
call
vs
to
an
account
.
For
whosoeuer
stayeth
himselfe
vpon
the
commandement
of
god
,
he
hath
defence
enough
:
if
men
be
not
content
,
there
is
no
cause
why
he
should
passe
for
their
iudgements
any
more
.
And
Hereby
wee
gather
that
the
faithfull
ministers
of
gods
worde
,
may
in
such
sort
giue
an
account
of
their
doctrine
,
that
they
may
no
whit
impayr
the
credite
and
certaintie
thereof
:
to
wit
,
if
they
shew
that
it
was
giuen
them
by
God
,
but
if
they
shall
deale
with
vniust
men
,
who
will
not
be
enforced
with
the
reuerence
of
God
to
yeeld
,
let
vs
let
them
alone
with
their
obstinacie
,
appealing
vnto
the
day
of
the
Lorde
.
And
we
must
also
note
,
that
we
doe
not
only
resist
God
by
striuing
against
him
,
but
also
by
lingering
,
if
we
doe
not
that
which
our
calling
requireth
and
which
is
proper
to
it
.
For
Peter
saith
,
that
he
cannot
denie
baptisme
and
brotherly
fellowship
to
the
Gentiles
,
but
that
he
should
be
an
enemie
to
God
.
But
he
should
haue
assayed
nothing
which
was
manifestly
contrarie
to
the
grace
of
God
.
That
is
true
in
deed
,
but
he
which
doth
not
receiue
those
whom
god
offereth
,
and
shutteth
the
gate
which
god
openeth
,
he
hindereth
the
work
of
God
so
much
as
in
him
lieth
:
as
we
say
at
this
day
,
that
those
men
make
warre
against
god
,
who
are
set
against
the
baptising
of
infants
:
because
they
most
cruelly
exclude
those
out
of
the
church
whom
god
hath
adopted
into
the
church
:
and
they
depriue
those
of
the
outward
signe
whom
God
vouchsafeth
to
call
his
children
.
Like
vnto
this
is
that
kind
of
resisting
,
in
that
many
dissemblers
,
who
,
whiles
they
bee
magistrates
ought
to
assist
according
to
their
office
,
the
martyres
of
Christ
,
goe
about
to
stop
their
mouthes
and
to
take
from
them
their
libertie
.
For
because
they
hate
the
truth
,
they
woulde
haue
it
suppressed
.
18
When
they
heard
these
things
they
were
quieted
.
The
end
doth
shew
that
those
were
not
moued
with
malice
,
which
did
contend
with
Peter
.
For
this
is
an
euident
signe
of
godlinesse
,
in
that
beeing
throughly
instructed
touching
the
will
of
God
,
they
cease
foorthwith
to
contend
.
By
which
example
we
are
taught
that
those
are
not
to
be
despised
,
who
being
offended
through
vnaduised
zeale
,
reproue
any
thing
wrongfully
:
but
that
their
consciences
must
be
appeased
by
the
worde
of
god
,
which
are
troubled
by
errour
,
and
that
their
docilitie
is
tryed
at
least
thus
far
foorth
.
As
touching
vs
,
we
doe
hereby
in
like
sort
learne
,
whereuppon
our
iudgement
must
depend
:
namely
,
vpon
the
sole
&
simple
beck
of
god
.
For
this
honor
is
due
to
him
,
that
his
will
be
to
vs
the
certaine
and
principall
rule
of
truth
and
iustice
.
So
often
as
it
is
requisite
for
vs
to
know
the
cause
of
any
thing
,
the
Lorde
doth
not
conceale
the
same
from
vs
:
but
to
the
end
he
may
accustome
our
faith
vnto
iust
obedience
,
hee
telleth
vs
sometimes
simply
and
plainely
that
this
or
that
thing
pleaseth
him
.
Hee
which
graunteth
libertie
to
himselfe
to
inquire
farther
,
and
taketh
a
delight
in
his
curiositie
,
doth
nothing
els
but
throw
himself
headlong
with
diuelish
boldnesse
.
And
Luke
doth
not
only
declare
that
these
men
held
their
peace
,
but
that
they
gaue
glory
also
to
God
.
Some
are
inforced
by
shame
to
hold
their
peace
,
who
notwithstanding
keepe
in
that
in
their
minds
,
which
they
dare
not
vtter
.
That
is
rather
a
dissemblance
of
modestie
,
than
docilitie
.
But
these
men
doe
so
throughly
submit
themselues
to
God
,
that
they
are
not
afraide
nor
ashamed
to
recant
by
and
by
.
Then
hath
God
.
Luke
doth
briefly
declare
in
these
wordes
,
what
the
gospell
containeth
,
and
to
what
end
it
tendeth
:
to
wit
,
that
God
may
reconcile
men
to
himselfe
,
being
renued
by
his
Spirite
.
The
worde
Repentaunce
,
alone
is
expressed
in
this
place
:
but
when
he
addeth
vnto
life
,
it
appeareth
plainly
that
it
is
not
separated
from
faith
.
Therefore
whosoeuer
will
rightly
profit
,
in
the
gospel
,
let
him
put
off
the
old
man
and
thinke
vpon
newnesse
of
life
:
that
done
let
him
know
for
a
certaintie
that
he
is
not
called
in
vain
vnto
repentance
,
giue
repentance
,
may
be
expounded
two
maner
of
wayes
:
either
that
God
graunted
to
the
Gentiles
place
for
repentaunce
,
when
as
hee
would
haue
his
gospel
preached
to
them
:
or
that
he
circumcised
their
heartes
by
his
Spirite
,
as
Moses
saith
:
and
made
them
fleshy
harts
of
stonie
hearts
,
as
saith
Ezechiel
.
For
it
is
a
worke
proper
to
God
alone
,
to
fashion
,
19
Those
therfore
which
were
dispersed
by
reason
of
the
tribulation
which
happened
about
Steeuen
,
went
into
Phenicia
,
and
Cyprus
,
and
Antioch
,
speaking
the
word
to
none
,
saue
only
to
the
Iewes
.
20
And
there
were
certain
of
them
men
of
Cyprus
and
Cyrena
,
who
entering
into
Antioch
,
spake
with
the
Grecians
,
preaching
the
Lord
Iesus
.
21
And
the
hand
of
the
Lord
was
with
them
,
Therfore
a
great
number
when
they
beleeued
were
turned
vnto
the
Lord
.
22
And
the
tidings
of
them
came
vnto
the
eares
of
the
church
which
was
at
Ierusalem
,
and
they
sent
Barnabas
that
he
might
goe
to
Antioch
.
23
Who
when
he
was
come
and
had
seen
the
grace
of
god
,
he
reioyced
,
and
did
exhort
all
,
that
with
purpose
of
heart
they
would
continue
cleeuing
to
the
Lord
.
24
Because
he
was
a
good
man
,
and
full
of
the
holy
ghost
and
faith
.
And
there
was
a
great
multitude
added
vnto
the
Lord
.
19
Those
which
were
scattered
abroad
.
Luke
returneth
now
vnto
the
former
historie
&
vnto
that
which
folowed
in
the
same
.
For
he
had
said
before
,
that
after
that
Steeuen
was
slain
,
the
crueltie
of
the
wicked
increased
,
&
many
fled
hither
&
thither
for
feare
:
so
that
the
Apostles
were
almost
left
alone
at
Ierusalem
.
whenas
the
church
was
thus
torn
in
peeces
,
&
feare
did
cause
those
which
were
fled
to
keep
silence
,
or
els
contempt
of
strangers
.
He
declareth
that
that
euent
did
folow
which
no
man
woulde
haue
hoped
for
:
for
as
the
seed
is
sowen
that
it
may
bring
foorth
frute
:
so
it
came
to
passe
through
their
flight
&
scattering
abroad
,
that
the
gospel
was
spred
abroad
in
nations
which
were
farre
of
,
which
was
included
before
within
the
walles
of
one
citie
as
in
a
barne
.
In
like
sort
it
came
to
passe
that
the
name
of
Christ
passing
ouer
mountains
&
seas
,
did
flow
euen
vnto
the
farthest
parts
of
the
world
.
And
by
this
meanes
according
to
the
prophesie
of
Esay
,
the
consumption
did
abound
in
righteousnes
.
If
so
many
godly
men
had
not
been
expelled
out
of
Ierusalem
,
Cyprus
had
heard
nothing
,
Phenicia
had
heard
nothing
of
Christ
:
yea
Italy
&
Spain
which
wer
farther
off
had
heard
nothing
.
But
the
Lord
brought
to
passe
that
of
many
torne
members
did
arise
mo
bodies
.
For
how
came
it
to
passe
that
there
were
churches
gathered
at
Rome
&
at
Puteolum
saue
onely
because
a
few
exiled
men
,
&
such
as
fled
away
had
hrought
the
Gospell
thither
with
them
?
And
as
God
did
at
that
time
make
the
indeuours
of
Satan
frustrate
after
a
wonderfull
sort
,
so
we
need
not
doubt
but
that
euen
at
this
day
he
will
make
to
himself
triumphes
of
the
crosse
and
persecution
:
that
the
church
may
better
grow
together
though
it
be
scattered
abroad
.
Phenicia
ioyneth
to
Syria
&
is
nigh
to
Galilee
.
Antioch
is
a
most
famous
citie
of
Syria
,
at
which
part
it
is
ioyned
to
Cilicia
.
Speaking
to
none
.
Peraduenture
they
were
letted
not
only
with
fear
of
persecution
,
that
they
durst
not
speake
to
the
Gentiles
,
but
also
with
that
foolish
religion
,
20
Luke
doth
at
length
declare
that
certain
of
them
brought
this
treasure
euen
vnto
the
Gentiles
.
And
Luke
calleth
these
Grecians
not
ellenes
but
ellenistai
.
Therfore
some
say
that
those
came
of
the
Iewes
;
yet
did
they
inhabit
Grecia
,
which
I
do
not
allow
.
For
seing
the
Iewes
whom
he
mentioned
a
little
before
,
wer
partly
of
Cyprus
,
they
must
needs
be
reckoned
in
that
number
:
because
the
Iewes
count
Cyprus
a
part
of
Grecia
.
But
Luke
distinguisheth
them
from
those
,
whom
he
calleth
afterward
ellenistas
.
Furthermore
,
forasmuch
as
hee
had
saide
that
the
worde
was
preached
at
the
beginning
only
to
the
Iewes
,
&
he
ment
those
who
being
banished
out
of
their
owne
countrie
,
did
liue
in
Cyprus
&
Phenicia
,
correcting
as
it
were
this
exception
,
he
saith
,
that
some
of
them
did
teach
the
Grecians
.
This
contrarietie
doth
cause
me
to
expound
it
of
the
Gentiles
.
For
Luke
his
meaning
is
,
that
a
few
did
more
freely
preach
the
Gospell
,
because
the
calling
of
the
Gentiles
was
not
vnknowen
to
them
.
But
the
constancie
of
them
all
deserueth
no
small
prayse
,
because
being
deliuered
as
it
were
out
of
the
midst
of
death
,
they
are
not
afraid
to
do
their
dutie
toward
God
euen
with
danger
:
whence
we
gather
to
what
end
,
&
how
far
foorth
christians
may
flie
persecution
:
to
wit
,
that
they
may
spende
the
residue
of
their
life
in
spreading
abroad
the
glory
of
God
.
If
any
man
demaund
how
it
came
to
passe
,
that
strangers
lately
comming
and
such
as
might
haue
bin
suspected
among
all
the
Iewes
,
&
hated
of
them
,
because
they
were
banished
out
of
Ierusalem
,
were
so
bold
:
I
answeare
that
this
came
to
passe
through
the
singular
motion
of
God
,
&
that
they
consulted
together
sodainly
,
according
to
the
occasion
offered
them
.
For
this
deliberation
is
not
of
flesh
and
blood
.
21
The
hand
of
the
Lord
was
.
Luke
proueth
by
the
successe
,
that
the
gospel
was
offered
vnto
the
Gentiles
also
by
the
brethren
of
Cyprus
&
Cyrenea
not
rashly
nor
vnaduisedly
:
because
their
labour
was
frutefull
and
profitable
.
But
such
increase
should
neuer
haue
folowed
,
vnlesse
god
had
commaunded
&
fauoured
.
Therfore
it
followeth
that
it
pleased
god
that
the
Gententiles
should
be
called
.
The
hand
as
it
is
wel
knowen
,
doth
signifie
power
&
strength
.
Therfore
this
is
Luke
his
meaning
,
that
god
did
testifie
by
his
present
aid
that
the
Gentiles
were
called
together
with
the
Iewes
through
his
direction
,
to
be
made
partakers
of
the
grace
of
Christ
.
And
this
blessing
of
God
,
serued
not
a
little
to
confirme
the
minds
of
all
men
.
This
place
did
also
teach
vs
,
that
what
paines
soeuer
the
ministers
of
God
take
in
teaching
,
it
shal
be
all
vaine
and
voide
,
vnlesse
God
blesse
their
labours
from
heauen
.
22
And
the
tidinges
.
If
this
report
had
been
brought
before
Peter
did
excuse
himselfe
,
those
good
men
should
haue
been
reproued
of
manye
whose
ministerie
notwithstanding
god
had
sealed
with
the
grace
of
his
Spirit
:
but
that
superstition
was
now
wiped
away
out
of
their
minds
,
forasmuch
as
god
had
by
euident
signes
declared
,
that
no
nation
ought
to
be
counted
profane
.
Therefore
they
contend
no
longer
,
neither
doe
they
count
it
a
point
of
rashnesse
,
that
som
durst
preach
Christ
vnto
the
gentiles
,
but
by
sending
helpe
,
they
testifie
that
they
allowe
that
which
they
had
done
:
Furthermore
,
this
was
the
cause
why
they
sent
Barnabas
.
The
Apostles
did
at
that
time
beare
all
the
burden
of
the
kingdome
of
Christ
:
therefore
it
was
their
dutie
to
frame
and
set
in
order
churches
euerie
where
:
to
keepe
all
the
faithfull
wheresoeuer
dispearsed
in
the
pure
consent
of
faithe
:
to
appoint
ministers
and
pastours
wheresoeuer
there
was
any
number
of
the
faithfull
.
The
craftie
wilinesse
of
Satan
is
well
knowen
:
so
soone
as
he
seeth
a
gate
set
open
for
the
gospel
,
he
indeuoureth
by
al
meanes
to
corrupt
that
which
is
sincere
:
whereby
it
came
to
passe
,
that
diuers
heresies
brake
out
togeather
with
Christes
doctrine
.
Therefore
the
greater
giftes
euery
Churche
hath
,
the
more
careful
〈…〉
it
to
be
,
least
Satan
mixe
or
trouble
any
thing
amongst
the
ig〈…〉
and
those
who
are
not
as
yet
established
in
the
right
faith
:
be
〈…〉
the
…
est
matter
in
the
worlde
to
corrupt
corne
in
the
blade
.
〈…〉
…
abas
was
sent
to
bring
them
farther
forwarde
in
the
〈…〉
set
things
in
some
certaine
order
,
to
giue
the
building
which
was
〈…〉
some
forme
,
that
there
might
be
a
lawfull
state
of
the
church
.
23
When
he
〈…〉
the
grace
of
God
.
By
these
wordes
Luke
teacheth
first
,
that
the
go●pel
which
they
had
receiued
,
was
true
:
secondly
,
that
Barnabas
sou●●t
nothing
els
but
the
glorie
of
Christ
.
For
when
he
saith
that
he
saw
the
grace
of
●od
,
&
that
he
exhorted
them
to
goe
forward
,
hereby
we
gather
,
that
they
were
wel
taught
.
And
the
ioy
is
a
testimonie
of
sincere
godlines
.
Ambicion
is
euermore
enuious
&
malicious
:
so
that
we
see
many
seeke
for
prayse
by
reprouing
other
men
,
because
they
are
more
desirous
of
their
owne
glory
then
of
the
glory
of
Christ
.
But
the
faithfull
seruants
of
Christ
must
reioice
(
as
did
Barnabas
)
when
they
see
the
gospel
encrease
,
by
whomsoeuer
God
shall
make
his
name
knowen
.
And
assuredly
those
which
help
one
another
,
so
that
they
acknowledge
that
all
the
effect
which
springeth
thence
is
the
worke
of
God
,
wil
neuer
enuie
one
another
,
neither
will
they
seeke
to
carpe
one
another
,
but
will
with
one
mouth
and
minde
prayse
the
power
of
God
.
Againe
,
this
is
worth
the
noting
,
that
Luke
doth
artribute
the
faith
of
the
men
of
Antioch
,
and
whatsoeuer
was
worthie
praise
there
,
to
the
grace
of
God
.
He
might
haue
reckoned
vp
all
those
vertues
which
might
make
for
the
commendation
of
men
:
but
hee
comprehendeth
what
excellencie
soeuer
was
in
that
church
vnder
this
word
grace
.
Lastly
,
we
must
note
Barnabas
his
exhortation
.
We
haue
alreadie
said
that
Barnabas
did
subscribe
to
the
former
doctrine
which
they
had
embraced
:
but
least
doctrine
fal
away
,
it
is
most
requisite
that
it
be
throughly
imprinted
in
the
minds
of
the
faithfull
by
continuall
exhortations
.
For
seeing
that
we
haue
to
encounter
continually
with
so
many
&
such
strong
aduersaries
,
&
our
mindes
are
so
slipperie
,
vnlesse
euerie
man
arme
himselfe
diligently
,
it
wil
by
&
by
fall
away
,
which
thing
infinite
numbers
doe
shew
to
be
true
,
by
their
falling
away
.
Whereas
he
setteth
downe
this
manner
of
perseuerance
,
that
they
continue
with
purpose
of
hearte
:
wee
are
hereby
taught
that
faith
hath
taken
deepe
roote
then
,
when
it
hath
a
place
in
the
hearte
.
Wherefore
it
is
no
maruell
,
if
scarce
one
of
tenne
of
those
who
professe
faith
doe
stand
vnto
the
end
,
seing
that
verie
few
know
what
the
affection
and
purpose
of
heart
meaneth
.
24
For
he
was
a
good
man
.
Barnabas
is
commended
with
the
commendation
of
the
holy
Ghost
:
yet
we
must
knowe
that
there
was
respect
had
not
so
much
of
him
as
of
vs
.
For
all
those
are
condemned
of
vngodlinesse
and
malice
,
who
enuie
other
mens
labours
,
and
are
grieued
when
they
see
the
same
haue
good
successe
.
Also
wee
must
note
the
Epithites
vsed
in
the
description
of
a
good
man
,
full
of
the
holy
Ghost
,
full
of
faith
.
For
after
that
hee
had
said
that
hee
was
an
vpright
and
good
man
,
he
sheweth
from
what
fountaine
this
goodnesse
did
flowe
,
that
abandoning
the
affections
of
the
flesh
,
hee
did
with
all
his
heart
imbrace
godlines
,
hauing
the
spirit
to
be
his
guide
.
But
why
doth
he
separate
faith
from
the
Spirite
,
whose
gift
it
is
?
I
aunswere
,
that
it
is
not
named
seuerallie
,
as
if
it
were
a
diuers
thing
,
but
it
is
rather
set
,
foorth
as
a
principal
token
,
whereby
it
might
appeare
that
Barnabas
was
full
of
the
holy
ghost
.
There
was
a
great
multitude
added
.
Though
the
number
of
the
godlie
was
alredie
great
,
yet
Luke
saith
,
that
it
increased
by
Barnabas
his
comming
.
Thus
doth
the
building
of
the
church
go
forward
when
one
doth
helpe
another
with
mutuall
consent
,
and
one
doeth
gently
allowe
that
which
another
hath
begun
.
25
And
Barnabas
went
to
Tarsus
to
seeke
Saul
.
26
And
when
he
had
found
him
he
brought
him
to
Antioch
.
And
it
hapned
that
they
liued
a
whole
yeere
in
the
church
,
&
did
teach
a
great
multitude
,
so
that
at
Antioch
the
disciples
were
first
called
christians
.
25
Barnabas
his
simplicitie
is
commended
to
vs
nowe
the
seconde
time
,
that
whereas
he
might
haue
borne
the
chiefest
swinge
at
Antioch
yet
went
he
into
Cilicia
,
that
he
might
fet
Paull
thence
,
who
hee
knewe
should
be
preferred
before
him
.
Therfore
we
see
how
,
forgetting
himselfe
he
respecteth
nothing
,
but
that
Christ
may
be
chiefe
,
how
hee
setteth
before
his
eyes
the
edifying
of
the
church
alone
,
how
he
is
content
with
the
prosperous
successe
of
the
Gospel
.
Therefore
Barnabas
is
no
whit
afraid
least
Paul
doe
any
whit
debase
him
by
his
comming
,
so
hee
glorifie
Christ
.
26
He
addeth
afterward
,
that
such
a
holy
concord
was
blessed
from
heauen
:
for
this
was
no
small
honour
,
that
the
holy
name
of
christians
beganne
there
for
all
the
whole
worlde
.
Though
the
Apostles
had
been
long
time
at
Ierusalem
,
yet
god
had
not
vouchsafed
to
bestowe
vpon
his
church
which
was
there
,
this
excellent
title
of
his
sonne
:
whether
it
were
because
at
Antioch
much
people
was
growne
together
into
one
bodie
,
as
well
of
Iewes
,
as
of
Gentiles
:
or
whether
it
were
because
the
churche
might
bee
better
ordered
in
time
of
peace
:
or
because
they
were
more
bolde
to
confesse
their
faith
.
There
were
in
very
deed
christians
both
at
Ierusalem
and
also
in
Samaria
before
that
time
:
and
we
know
that
Ierusalem
was
the
first
fountaine
from
which
christianitie
did
flowe
.
And
what
is
it
els
to
be
a
disciple
of
Christe
,
but
to
be
a
christian
?
But
when
they
began
plainely
to
bee
called
that
which
they
were
,
the
vse
of
the
name
serued
greatly
to
set
foorth
the
glory
of
Christe
,
because
by
this
meanes
they
referred
all
their
religion
vnto
Christe
alone
.
This
was
therefore
a
most
excellent
worship
for
the
citie
of
Antioch
,
that
Christ
brought
foorth
his
name
thence
like
a
standerd
,
whereby
it
might
bee
made
knowen
to
all
the
worlde
that
there
was
some
people
whose
Captaine
was
Christ
,
and
which
did
glory
in
his
name
.
But
and
if
Rome
had
such
a
colour
of
pride
,
who
were
able
to
suffer
the
proud
boastings
of
the
Pope
and
his
adherents
?
They
woulde
then
not
without
cause
thunder
out
,
that
Rome
is
the
mother
and
head
of
al
churches
:
but
it
is
wel
,
that
seeing
they
challenge
to
themselues
whatsoeuer
,
when
they
come
to
the
matter
,
they
are
found
altogether
vaine
,
yea
Antioch
it selfe
doth
plainlie
proue
,
that
the
estate
of
one
place
is
not
continuall
,
Admit
we
graunt
the
Romanes
these
plausible
titles
.
We
haue
been
somtimes
:
shall
they
yet
be
so
bold
as
to
take
one
halfe
of
that
which
belongeth
to
Antioch
?
And
is
the
dignitie
of
Antioch
the
greater
nowe
,
because
the
Christians
had
their
name
thence
?
Yea
it
is
rather
a
manifest
mirrour
of
the
horrible
vengeance
of
God
.
For
seeing
there
is
nothing
to
be
seen
there
but
euill
fauoured
wastinesse
,
it
remaineth
that
wee
learne
to
humble
our selues
vnder
the
mightie
hand
of
God
,
and
that
wee
knowe
,
that
vnthankeful
men
haue
not
so
much
libertie
graunted
them
,
that
they
may
freely
mocke
God
.
27
In
those
dayes
came
prophets
from
Ierusalem
to
Antioch
.
28
And
one
of
them
named
Agabus
arose
,
and
signified
by
the
Spirit
,
that
there
should
be
a
great
famine
throughout
the
whole
worlde
,
which
happened
vnder
Claudius
Caesar
.
29
And
as
euery
one
of
the
disciples
was
able
,
they
decreed
euerie
man
to
sende
succour
to
the
brethren
which
dwelt
in
Iudea
.
30
Which
thing
they
did
,
sending
it
vnto
the
Elders
by
the
hands
of
Barnabas
and
Saul
.
27
Luke
commendeth
in
this
place
the
faith
of
the
men
of
Antioch
by
the
frute
,
because
they
indeuoured
to
relieue
the
pouertie
of
that
church
(
from
whence
they
receiued
the
gospel
)
with
their
abundance
:
&
that
did
they
vnrequested
.
Such
earnest
care
for
the
brethren
doth
sufficiently
declare
how
seriously
they
worshipped
Christ
the
head
of
al.
Luke
doth
signifie
that
the
fame
of
that
church
was
spread
abroade
:
when
hee
faith
,
that
there
came
excellent
men
thither
from
Ierusalem
.
But
for
as
much
as
the
word
Prophet
is
taken
diuers
waies
in
the
new
testament
,
as
we
may
learne
by
the
former
Epistle
to
the
Corinthians
,
those
are
called
prophets
in
this
place
,
who
were
indued
with
the
gift
of
prophesiyng
as
the
foure
daughters
of
Philip
shall
haue
the
same
title
giuen
them
hereafter
.
And
forasmuch
as
the
foretelling
of
the
famine
is
attributed
to
Agabus
alone
,
we
may
hereby
gather
,
that
this
was
graunted
to
euery
one
by
a
certaine
measure
to
know
things
to
come
.
28
He
signified
by
the
Spirit
.
Luke
doth
plainely
expresse
that
the
Spirite
of
God
was
the
authour
of
this
prophesie
,
that
wee
may
knowe
that
it
was
not
a
coniecture
taken
by
the
starres
or
some
other
naturall
causes
:
again
,
that
Agabus
did
not
play
the
Philosopher
after
the
maner
of
men
:
but
he
vttered
that
which
God
had
appointed
by
the
secrete
inspiration
of
the
Spirit
.
Barrennesse
may
indeed
be
somtimes
fortold
by
the
disposition
of
the
starres
,
but
there
is
no
certaintie
in
such
foretellinges
,
both
because
of
the
opposite
concourses
,
and
also
especially
,
because
god
doth
gouerne
earthly
things
at
his
pleasure
,
farre
otherwise
than
can
be
gathered
by
the
starres
,
that
he
may
lead
men
away
from
the
peruerse
beholding
of
starres
.
And
although
these
foretellings
haue
their
degree
,
yet
the
prophesies
of
the
Spirit
doe
far
exced
them
.
But
it
seemeth
that
the
foretelling
of
the
famine
was
vnluckie
,
and
not
to
be
wished
for
:
for
to
what
end
was
it
for
men
to
be
made
miserable
before
their
time
,
by
hauing
the
vnhappy
euent
fortold
?
I
answer
,
that
there
be
many
causes
,
for
which
it
is
expedient
that
men
should
be
warned
before
in
time
when
the
iudgements
of
God
hang
ouer
their
heads
,
&
punishmentes
due
to
their
sins
.
I
omit
others
which
are
vsuall
in
the
prophetes
,
bicause
they
haue
a
space
graunted
wherin
to
repent
,
that
they
may
preuent
gods
iudgement
,
who
haue
prouoked
his
wrath
against
themselues
:
bicause
the
faithfull
are
instruct
in
time
,
to
arme
themselues
with
patience
:
because
the
obstinate
wickednesse
of
wicked
men
is
conuict
:
because
both
good
and
euill
learne
that
miseries
doe
not
come
by
chaunce
,
but
that
they
are
punishments
wherewith
God
doth
punishe
the
sinnes
of
the
world
:
because
those
are
awaked
out
of
their
sleepe
and
sluggishnesse
by
this
meanes
,
who
tooke
great
delight
in
their
vices
.
The
profit
of
this
present
prophesie
appeareth
by
the
text
,
because
the
men
of
Antioch
were
thereby
pricked
forwarde
to
releeue
their
brethren
which
were
in
miserie
.
Which
happened
vnder
Claudius
.
Suetonius
also
maketh
mention
of
this
famine
,
who
saieth
that
there
were
crustes
or
shardes
throwen
at
Claudius
his
head
in
the
middest
of
the
market
,
and
that
he
was
so
sore
afraid
of
stoning
,
that
he
had
a
singular
care
afterward
during
his
whole
life
,
to
make
prouision
for
victuall
.
And
Iosephus
in
his
fifteenth
booke
of
antiquitie
,
saith
:
that
Iudea
was
sore
oppressed
with
scarcitie
,
by
reason
of
continuall
drought
.
29
But
here
ariseth
a
question
,
seeing
that
the
miserie
was
common
to
all
,
why
ought
they
rather
to
haue
succoured
one
people
,
then
all
the
rest
?
I
answere
,
that
for
as
much
as
Iudea
was
impouerished
with
great
destructions
of
warres
and
other
miseries
,
the
men
of
Antioch
were
not
without
cause
more
mooued
with
the
miseries
of
the
brethren
whiche
were
there
:
secondly
,
the
greater
the
rage
of
the
enemies
was
,
the
more
wretched
was
the
estate
of
the
brethren
.
Finally
,
Paul
doth
sufficiently
declare
in
the
Epistle
to
the
Galathians
,
As
euerie
man
was
able
.
Wee
see
the
men
of
Antioch
obserue
in
this
place
,
that
meane
,
which
Paul
prescribeth
to
the
Corinthians
:
whether
they
did
this
of
themselues
,
30
Sending
it
vnto
the
Elders
.
Wee
must
note
two
thinges
in
this
place
,
that
the
men
of
Antioch
did
choose
faithfull
men
,
and
of
knowen
honestie
to
carrie
their
blessing
:
secondly
,
that
they
sent
it
vnto
the
Elders
,
that
they
might
wisely
bestow
the
same
.
For
if
almes
be
throwen
into
the
midst
of
the
common
people
,
or
bee
set
in
the
midst
where
euerie
one
may
take
what
he
will
,
euery
man
will
by
and
by
take
it
to
himself
as
if
it
were
some
common
pray
:
and
so
he
that
is
most
bolde
will
defraude
the
needie
,
yea
through
his
gredinesse
hee
will
cut
the
throates
of
the
hungrie
.
Therefore
let
vs
marke
these
places
,
which
teach
that
we
must
not
only
deale
vprightly
and
faithfully
,
but
that
there
is
also
an
order
&
wisedome
required
as
well
in
making
choice
,
as
in
all
our
administration
.
Those
are
called
Elders
in
whose
hands
the
gouernment
of
the
church
was
,
among
whom
the
Apostles
were
chiefe
:
the
men
of
Antioche
refer
the
holy
money
(
which
they
had
appointed
for
the
poore
)
to
their
discretion
.
If
any
man
obiect
that
this
was
the
office
of
the
deacons
,
forasmuch
as
the
Apostles
did
denie
that
they
could
both
serue
tables
,
and
attend
vpon
doctrine
,
the
answere
is
easie
,
that
the
Deacons
were
appointed
ouer
tables
in
such
sort
,
that
yet
notwithstanding
they
were
vnder
the
Elders
,
neither
did
they
any
thing
but
at
their
appointment
.
CHAP.
XII
.
1
ABout
that
time
,
Herod
the
king
,
stretched
out
his
hande
to
afflict
certaine
of
the
Church
.
2
And
he
killed
Iames
the
brother
of
Iohn
with
the
sworde
:
3
And
when
he
saw
that
this
pleased
the
Iewes
,
he
proceeded
to
take
Peter
also
,
Then
were
the
daies
of
sweete
bread
.
4
When
he
had
taken
him
also
,
he
put
him
in
prison
,
deliuering
him
to
four
quaternions
of
souldiars
to
be
kept
,
intending
after
Easter
to
bring
him
forth
to
the
people
.
5
Therefore
Peter
was
kept
in
prison
.
But
continuall
prayer
was
made
for
him
of
of
the
chu●ch
of
God
.
1
Here
foloweth
new
persecution
raised
by
Herod
.
We
see
that
the
church
had
som
short
truce
,
that
it
might
as
it
were
by
a
short
breathing
recouer
some
courage
against
the
time
to
come
,
and
that
it
might
then
fight
afresh
.
So
at
this
day
there
is
no
cause
why
the
faithful
hauing
borne
the
bruntes
of
one
or
two
conflicts
should
promise
themselues
rest
,
or
should
desire
such
a
calling
as
old
ouerworn
souldiars
vse
to
haue
:
let
this
suffice
them
if
the
Lord
graunt
them
some
time
wherin
they
may
recouer
their
strength
.
This
Herod
was
Agrippa
the
greater
,
the
sonne
of
Aristobulus
,
whom
his
father
slue
.
Iosephus
doth
no
where
call
him
Herod
,
it
may
be
,
because
he
had
a
brother
who
was
king
of
Chalcis
,
whose
name
was
Herod
.
This
man
was
incensed
to
afflict
the
churche
not
so
much
for
any
loue
he
had
to
religion
,
as
that
by
this
meanes
hee
might
flatter
the
common
people
,
which
did
otherwise
not
greatly
fauour
him
,
or
rather
he
was
moued
hereunto
with
tyrannicall
crueltie
,
because
hee
was
afraid
of
innouation
,
which
tyraunts
doe
alwaies
feare
,
least
it
trouble
the
quiet
estate
of
their
dominion
.
Yet
it
is
likely
that
he
did
shed
innocent
blood
,
that
according
to
the
common
craft
of
kinges
he
might
gratifie
a
furious
people
;
because
Saint
Luke
will
shortly
after
declare
,
that
Peter
the
Apostle
was
put
into
prison
that
he
might
be
a
pleasaunt
spectacle
.
Hee
killed
Iames.
Vndoubtedly
the
crueltie
of
this
mad
man
was
restrained
and
brideled
by
the
secret
power
of
God
.
For
assuredly
he
wold
neuer
haue
been
content
with
one
or
two
murthers
,
and
so
haue
abstained
from
persecuting
the
rest
,
but
hee
woulde
rather
haue
pyled
vp
martyres
vpon
heapes
,
vnlesse
God
had
set
his
hand
against
him
,
and
defended
his
flocke
.
So
when
we
see
that
the
enemies
of
godlinesse
being
full
of
furie
,
doe
not
commit
horrible
slaughters
,
that
they
may
mixe
and
imbrue
all
things
with
blood
,
let
vs
knowe
that
we
neede
not
thank
their
moderation
and
clemencie
for
this
,
but
because
when
the
Lorde
doth
spare
his
sheep
,
he
doth
not
suffer
them
to
do
so
much
hurt
as
they
woulde
.
This
Herod
was
not
so
courteous
,
that
he
would
sticke
to
winne
peace
or
the
peoples
fauour
with
the
punishent
of
an
hundred
men
or
moe
.
Wherefore
we
must
thinke
with
our selues
that
hee
was
tyed
by
one
that
had
the
rule
ouer
him
,
that
hee
might
not
more
vehementlye
oppresse
the
Churche
.
Hee
slue
Iames
,
as
,
when
any
sedition
is
raised
,
the
heads
and
captaines
goe
first
to
the
pot
,
that
the
common
riff raffe
may
by
their
punishment
be
terrified
.
Neuerthelesse
the
Lord
suffered
him
whom
he
had
furnished
with
constancie
to
bee
put
to
death
,
that
by
death
he
might
get
the
victorie
as
a
strong
and
inuincible
champion
.
So
that
the
attempts
of
Tyrants
notwithstanding
,
God
maketh
choyce
of
sweete
smelling
sacrifices
to
establish
the
faith
of
his
gospell
.
Luke
calleth
this
Iames
which
was
slaine
the
brother
of
Iohn
,
that
hee
may
distinguish
him
from
the
sonne
of
Alpheus
.
For
wheras
some
make
him
a
thirde
cosin
of
Christes
,
who
was
only
some
one
of
the
disciples
,
I
doe
not
like
of
that
:
because
I
am
by
strong
reasons
perswaded
to
think
that
there
were
no
more
.
Let
him
that
will
,
repayre
to
the
second
to
the
Galathians
.
Therefore
I
thinke
that
the
Apostle
and
the
sonne
of
Alphe
were
al
one
,
whom
the
Iewes
threw
down
headlong
from
the
top
of
the
temple
,
whose
death
was
so
highly
commended
for
his
singular
prayse
of
holinesse
.
3
Seeing
that
it
pleased
the
Iewes
.
It
appeareth
more
plainely
by
this
that
Herod
was
not
moued
either
with
any
zeale
that
he
had
to
Moses
lawe
,
or
with
any
hatred
of
the
Gospell
,
thus
to
persecute
the
Churche
,
but
that
he
might
prouide
for
his
owne
priuate
affayres
.
For
hee
proceedeth
in
his
crueltie
,
that
hee
may
winne
the
peoples
fauour
.
Therfore
wee
muste
knowe
that
there
bee
diuers
causes
,
for
whiche
the
Churche
is
assaulted
on
euery
side
.
Oftentimes
peruers
zeale
driueth
the
wicked
headlong
,
to
fight
for
their
superstitions
,
and
that
they
may
sacrifice
an
offering
to
their
idols
by
sheeding
innocent
blood
:
but
the
more
parte
is
moued
with
priuate
commodities
onely
.
So
in
times
past
,
at
such
time
as
Nero
knewe
after
the
burning
of
the
citie
,
that
hee
was
lothed
and
hated
of
the
people
,
hee
sought
by
this
subtill
meanes
to
get
into
fauour
againe
,
or
at
least
he
went
about
to
stay
their
slaunders
and
complaintes
,
by
putting
certaine
thousandes
of
the
godly
to
death
.
In
like
sort
,
that
Herod
may
winne
the
peoples
fauour
,
who
did
loue
him
but
a
litte
,
hee
putteth
the
Christians
to
death
as
a
price
wherewith
hee
might
redeeme
their
fauour
:
and
such
is
our
estate
at
this
day
:
for
though
all
men
runne
by
troupes
vppon
the
members
of
Christe
,
yet
fewe
are
pooked
forwarde
with
superstition
:
but
some
sell
them selues
to
Antichriste
like
profitable
bond
slaues
:
othersome
beare
with
,
and
commende
the
outragious
outcries
of
Monkes
and
the
common
people
:
but
wee
in
the
meane
season
,
beeyng
abiectes
must
bee
glad
to
beare
their
mockes
:
yet
there
is
one
comfort
which
doeth
excellently
keepe
vs
on
foote
,
in
that
wee
knowe
that
our
blood
is
precious
in
the
sight
of
Almightie
GOD
,
which
the
worlde
doth
shamefullye
abuse
:
yea
the
more
shamefullie
and
reprochefullie
the
wicked
doe
handle
vs
,
so
muche
the
lesse
shall
Gods
goodnesse
forsake
vs
.
4
Adding
foure
quaternions
of
souldiars
.
Luke
doth
in
this
place
declare
by
circumstances
,
that
Peter
was
as
it
were
shut
vp
in
his
graue
,
so
that
it
might
seem
that
hee
was
quite
past
hope
.
For
as
they
diuided
the
day
and
night
into
foure
partes
by
three
houres
:
so
Herod
diuided
the
watches
,
that
foure
souldiars
might
alwayes
keepe
watche
,
and
that
one
quaternion
might
succeede
another
euery
third
houre
.
He
sheweth
the
cause
why
hee
was
not
foorthwith
put
to
death
,
because
it
had
been
an
haynous
offence
to
put
him
to
death
in
the
Easter
holidayes
.
Therefore
Herod
doeth
not
delay
the
time
as
doubtfull
what
to
doe
:
but
doth
only
waite
for
opportunitie
.
Yea
hee
maketh
choice
of
a
time
,
when
as
his
gifte
may
bee
more
plausible
,
because
there
came
a
great
multitude
together
from
all
partes
vnto
the
holy
day
.
5
But
prayers
were
made
.
Luke
teacheth
here
that
the
faithfull
did
not
in
the
meane
season
foreslowe
their
dutie
,
Peter
stoode
in
the
foreward
alone
,
but
all
the
rest
fought
with
their
prayers
together
with
him
,
and
they
ayded
him
so
much
as
they
were
able
.
Heereby
we
doe
also
gather
that
they
were
not
discouraged
:
for
by
praier
they
testifie
that
they
persist
so
much
as
they
are
able
in
defence
of
the
cause
,
for
which
Peter
is
in
danger
of
life
.
This
place
teacheth
,
first
,
how
we
ought
to
be
affected
when
we
see
our
brethren
persecuted
by
the
wicked
,
for
the
testimonie
of
the
gospell
.
For
if
wee
bee
slothfull
,
and
if
we
be
not
inwardly
touched
with
their
daungers
,
we
doe
not
only
defraude
them
of
the
due
dutie
of
loue
,
but
also
treacherously
forsake
the
confession
of
our
faith
:
and
assuredly
,
if
the
cause
be
common
,
yea
if
they
fight
for
our
saftie
and
saluation
,
we
do
not
only
forsake
them
,
but
euen
Christ
and
our selues
:
and
the
present
necessitie
requireth
,
that
they
be
farre
more
feruent
in
praier
,
then
commonly
they
are
,
whosoeuer
will
bee
counted
christians
.
We
see
some
of
our
brethren
(
being
brought
to
extreeme
pouertie
)
liue
in
exile
,
others
we
see
imprisoned
,
many
cast
into
stinking
dungeons
,
manie
consumed
with
fire
,
yea
we
see
newe
torments
oftentimes
inuented
,
whereby
being
long
tormented
,
they
may
feele
death
.
Vnlesse
these
prouocations
sharpen
our
desire
to
pray
,
we
be
more
then
blockish
.
Therefore
so
sone
as
any
persecution
ariseth
let
vs
by
and
by
get
our selues
to
prayer
.
Also
it
is
a
likely
thing
that
the
church
tooke
greater
thought
for
Peters
life
,
because
they
shoulde
haue
suffered
great
losse
if
hee
had
gone
.
Neither
doth
Luke
say
barely
,
that
prayer
was
made
:
but
he
addeth
also
,
that
it
was
earnest
and
continual
.
Whereby
he
giueth
vs
to
vnderstand
that
the
faithfull
prayed
not
coldly
or
ouer
fields
,
but
so
long
as
Peter
was
in
the
conflict
,
the
faithfull
did
what
they
coulde
to
helpe
him
,
and
that
without
wearisomnesse
.
We
must
alwayes
vnderstande
the
name
of
God
,
which
is
here
expressed
,
whensoeuer
mention
is
made
of
prayer
in
the
scripture
.
For
this
is
one
of
the
chiefest
and
first
principles
of
faith
,
that
we
ought
to
direct
our
prayers
vnto
God
alone
:
as
he
challengeth
to
himselfe
this
peculiar
worship
,
6
And
when
Herod
was
about
to
bring
him
foorth
,
the
same
night
slept
Peter
betweene
two
souldiars
bound
with
two
chaines
.
And
the
keepers
kept
the
prison
before
the
dore
.
7
And
behold
the
Angel
of
the
Lord
stood
,
and
a
light
shined
in
the
habitation
.
And
he
smoote
Peters
side
,
saying
:
Arise
streightway
:
and
his
chaines
fel
from
his
hands
.
8
And
the
Angell
saide
to
him
:
Gyrde
thy selfe
,
and
binde
on
thy
sandales
.
And
hee
did
so
.
Then
he
saith
to
him
:
Put
thy
garment
about
thee
,
and
follow
mee
.
9
And
going
out
,
he
folowed
him
,
neither
vnderstood
he
that
that
was
true
which
was
done
by
the
angell
,
but
he
thought
that
he
saw
a
vision
.
10
And
when
they
were
past
the
first
watche
,
and
the
seconde
,
they
came
to
the
yron
gate
,
which
leadeth
into
the
Citie
,
which
opened
to
them
of
it
owne
accord
.
And
when
they
were
come
out
,
they
passed
through
one
streete
,
and
by
and
by
the
Angel
departed
from
him
.
11
Then
Peter
returning
to
himselfe
,
saide
:
Nowe
of
a
truth
I
knowe
,
that
the
Lord
hath
sent
his
Angel
,
and
hath
deliuered
me
out
of
the
hand
of
Herod
,
and
from
all
the
waiting
of
the
people
of
the
Iewes
.
6
When
he
was
about
to
bring
him
forth
.
It
seemeth
at
the
first
blush
that
the
Church
praieth
to
small
purpose
:
for
the
day
was
now
appointed
wherein
Peter
should
be
put
to
death
,
and
he
is
within
one
night
of
death
,
and
yet
the
faithfull
cease
not
to
pray
,
because
they
knowe
that
when
the
Lord
doeth
purpose
to
deliuer
his
,
hee
taketh
his
time
oftentimes
in
the
last
and
farthest
point
of
necessitie
,
and
that
he
hath
in
his
hande
diuerse
wayes
to
deliuer
.
Secondly
we
may
thinke
that
they
did
not
so
much
pray
for
Peters
life
,
as
that
the
Lord
would
arme
him
with
inuincible
fortitude
,
for
the
glory
of
the
Gospel
:
and
that
God
would
set
the
gospel
of
his
son
,
open
to
the
reproches
and
slanders
of
the
wicked
.
That
night
he
slept
.
Al
these
circumstances
do
more
set
forth
the
wonderfull
power
of
God
,
for
who
would
not
haue
thought
that
Peter
was
alreadie
swallowed
vp
of
death
?
for
though
he
drew
breath
as
yet
,
yet
had
he
no
chinch
to
creepe
out
at
,
for
as
much
as
he
was
beset
with
many
deathes
.
Therefore
whereas
he
escapeth
from
amidst
deaths
,
whereas
hee
goeth
safely
among
the
handes
of
his
hangmen
,
whereas
the
chaines
are
molten
and
are
loosed
,
whereas
the
yron
gate
openeth
it selfe
to
him
:
hereby
it
appeareth
that
it
was
a
meere
diuine
kinde
of
deliuerance
,
and
it
was
profitable
for
Peter
to
bee
thus
taught
by
these
signes
,
that
he
might
with
more
assurance
forthwith
declare
vnto
men
the
grace
of
God
thus
knowne
.
Againe
it
appeareth
by
this
straite
keeping
,
that
Herod
meant
nothing
lesse
than
to
let
Peter
goe
away
aliue
.
7
A
light
shined
.
It
is
to
be
thought
that
Peter
alone
sawe
this
light
:
and
that
the
soldiars
did
either
sleepe
so
soundly
,
or
else
were
so
amased
,
that
they
neither
felt
nor
perceiued
any
thing
.
And
there
might
be
two
causes
why
god
would
haue
the
light
to
shine
:
either
that
Peter
might
haue
the
vse
thereof
,
and
that
the
darkenesse
might
be
no
hindrance
to
him
:
or
that
it
might
be
to
him
a
signe
and
token
of
the
heauenly
glorie
.
For
we
reade
oftentimes
,
that
the
Angels
appeared
with
glistering
brightnesse
,
euen
when
the
Sun
did
shine
.
Assuredly
Peter
might
haue
gathered
by
the
strange
light
that
God
was
present
:
and
also
hee
ought
to
haue
made
his
profite
thereof
.
When
as
the
Angell
smiteth
Peters
side
,
it
appeereth
hereby
what
a
care
God
hath
for
his
,
who
watcheth
ouer
them
when
they
sleepe
,
and
raiseth
them
when
they
are
drousie
.
And
surely
there
were
nothing
more
miserable
than
wee
,
if
the
continuance
of
our
prayers
alone
,
did
keepe
God
in
his
watching
ouer
vs
.
For
such
is
the
infirmitie
of
our
flesh
that
wee
faint
&
quaile
,
&
we
stand
most
of
all
in
neede
of
his
helpe
,
when
our
mindes
being
drawne
away
,
do
not
seeke
him
.
Sleepe
is
a
certaine
image
of
death
,
and
doth
chocke
and
drowne
all
the
senses
,
what
should
become
of
vs
,
if
God
should
then
cease
to
haue
respect
to
vs
?
But
forasmuch
as
when
the
faithfull
goe
to
sleepe
,
they
commit
their
safetie
to
God
,
it
commeth
to
passe
by
this
meanes
,
that
euen
their
sleepe
doth
call
vpon
God
.
Whereas
he
saieth
that
immediatly
after
the
Angel
had
said
the
word
,
the
chaines
were
losed
:
we
gather
by
this
,
that
there
is
power
ynough
in
the
commandement
of
God
alone
to
remoue
al
maner
lets
,
when
all
waies
seeme
to
be
stopt
on
al
sids
:
so
that
if
he
intend
to
appease
the
motions
and
tumults
of
war
,
although
the
whole
world
were
appointed
in
armor
,
their
spears
and
swords
shall
forthwith
fal
out
of
their
hands
:
on
the
other
side
,
if
he
be
determined
to
punish
vs
and
our
sinnes
with
war
,
in
a
moment
in
the
twinkling
of
an
eye
,
their
minds
which
were
before
giuen
to
peace
,
shal
wax
hot
,
and
they
shall
lay
hand
on
their
swords
.
Whereas
Luke
setteth
downe
seuerally
,
both
the
words
of
the
Angel
,
and
also
the
course
of
the
matter
,
it
serueth
for
the
more
certaintie
of
the
historie
,
that
it
may
in
euery
respect
appeare
that
Peter
was
deliuered
by
God
.
9
He
knew
not
that
it
was
true
.
He
did
not
think
that
it
was
a
vaine
or
false
visure
,
as
Satan
doth
oftentimes
dilude
men
with
iuglings
:
but
true
is
taken
in
this
place
for
that
which
is
done
naturally
and
after
the
manner
of
men
.
For
we
must
note
the
contrarietie
that
is
betweene
the
thing
it selfe
and
the
vision
.
Furthermore
though
he
thinke
that
it
is
a
vision
,
yet
doth
he
willingly
obey
:
whereby
his
obedience
is
prooued
:
whiles
that
being
content
with
the
commandement
of
the
angel
alone
,
he
doth
not
inquire
nor
reason
what
he
must
do
,
but
doth
that
which
he
is
commanded
to
do
.
10
When
they
were
past
.
God
was
able
to
haue
carried
Peter
away
in
the
turning
of
an
hand
:
but
he
ouercommeth
diuerse
straits
one
after
another
,
that
the
glory
of
the
miracle
might
be
the
greater
.
So
be
created
the
world
in
sixe
dayes
,
11
Then
Peter
returning
to
himselfe
.
It
is
word
for
word
,
Being
made
in
himselfe
,
because
being
before
astonied
with
a
strange
and
vncredible
thing
,
he
was
as
it
were
without
himselfe
.
But
now
at
length
as
it
were
after
a
trance
,
he
knoweth
that
he
is
deliuered
from
death
.
His
words
set
downe
by
Luke
containe
a
thanksgiuing
.
For
he
extolleth
with
himselfe
the
benefit
of
God
which
he
had
tried
,
and
whereof
he
had
tasted
,
and
he
doth
highly
commend
it
with
himselfe
,
vntil
he
find
some
other
witnesses
.
He
saith
that
the
Angel
was
sent
of
God
,
according
to
the
common
meaning
of
the
godly
,
who
hold
that
the
Angels
are
appointed
to
be
ministers
,
to
be
careful
for
,
and
to
take
charge
of
their
safetie
.
For
vnlesse
he
had
bin
thus
perswaded
,
he
would
not
haue
spoken
of
the
Angel
.
And
yet
he
doth
not
commend
the
Angel
as
the
autor
of
the
grace●
but
he
ascribeth
al
the
whole
praise
of
the
worke
to
God
alone
Neither
do
the
angels
help
vs
to
this
end
,
that
they
may
deriue
vnto
themselues
euen
the
least
iot
of
gods
glory
.
Whereas
he
saith
that
he
was
deliuered
out
of
the
hand
of
Herod
,
he
amplifieth
the
goodnes
and
benefit
of
god
,
by
the
power
of
his
enimy
.
To
the
same
end
tendeth
that
which
he
addeth
of
the
Iewes
.
For
the
greater
the
number
of
the
enimies
was
,
the
more
excellent
was
the
grace
of
God
toward
his
seruant
:
for
it
is
a
great
matter
that
God
alone
being
fauorable
,
the
deadly
hatred
of
al
the
whol
world
should
come
to
nought
.
12
And
considering
he
came
into
the
house
of
Mary
the
mother
of
Iohn
,
whose
syrname
was
Marke
,
where
many
were
gathered
and
praying
.
13
And
when
Peter
had
knocked
at
the
entry
doore
,
a
maid
came
out
to
harken
,
named
Rhode
.
14
And
when
she
knew
Peters
voice
,
she
opened
not
the
doore
for
ioy
:
but
running
in
,
she
told
that
Peter
stood
without
.
15
But
they
said
to
her
,
Thou
art
mad
.
But
she
affirmed
more
vehemently
that
is
was
so
.
But
they
said
it
is
his
Angel
.
16
But
Peter
continued
knocking
.
When
they
had
opened
they
saw
him
,
and
they
were
astonied
.
17
But
after
that
he
had
beckned
to
them
with
the
hand
,
that
they
should
hold
their
peace
,
he
told
them
how
God
had
brought
him
out
of
prison
.
And
he
said
:
Tel
Iames
and
the
brethren
these
things
.
And
he
departed
thence
,
and
went
into
an
other
place
.
18
After
that
it
was
day
,
there
was
no
smal
adoe
amongst
the
soldiars
,
what
was
become
of
Peter
,
19
And
when
Herod
had
sought
him
,
and
could
not
finde
him
,
so
soone
as
he
knew
the
matter
,
he
commanded
the
keepers
to
be
carried
away
.
12
Into
the
house
of
Mary
.
It
appeareth
that
shee
was
a
matron
of
rare
godlinesse
,
whose
house
was
as
it
were
a
certaine
temple
of
God
,
where
the
brethren
did
vse
to
meet
togither
.
And
Luke
saith
,
that
there
were
Many
assembled
there
,
because
seing
they
could
not
all
meet
togither
in
one
place
without
feare
of
some
tumult
,
they
came
togither
in
diuerse
places
of
the
citie
in
companies
,
as
they
could
conueniently
.
For
doubtlesse
there
were
other
companies
gathered
togither
elsewhere
:
because
it
is
not
to
be
thought
that
(
at
such
time
as
many
of
the
faithful
did
giue
themselues
to
praier
)
the
Apostles
were
not
in
like
sort
occupied
,
&
one
house
could
not
hold
so
many
.
And
we
must
alwayes
marke
the
circumstance
of
time
,
because
euen
in
the
heat
of
the
enimies
cruelty
,
the
godly
were
notwithstanding
assembled
togither
.
For
if
at
any
time
this
exercise
be
profitable
,
then
is
it
most
necessary
,
when
hard
conflicts
approch
.
15
When
he
did
knocke
at
the
gate
.
Whereas
they
thinke
that
the
maide
is
madde
,
which
telleth
them
that
Peter
was
come
:
we
gather
by
this
,
that
they
did
not
hope
or
looke
for
Peters
deliuerance
,
and
yet
wee
will
not
say
that
they
prayed
without
faith
:
because
they
looked
for
some
other
successe
,
to
witte
,
that
Peter
being
armed
with
power
from
heauen
,
shoulde
bee
readie
whether
it
were
by
life
or
death
to
glorifie
God
,
that
the
flocke
being
terrified
with
the
violent
inuasion
of
woolues
might
not
be
scattered
abroad
,
that
those
that
were
weake
might
not
faint
,
that
the
Lord
would
put
away
that
whirle
winde
of
persecution
.
But
in
that
the
Lorde
graunteth
them
more
than
they
hoped
for
,
he
surpasseth
their
desires
with
his
infinit
goodnes
.
And
now
that
which
was
done
seemeth
to
them
incredible
,
that
they
may
bee
the
more
prouoked
to
praise
his
power
.
It
is
his
Angell
.
They
call
him
his
Angel
,
who
was
by
God
appointed
to
bee
his
keeper
and
the
minister
of
his
safetie
.
In
which
sense
Christ
saith
that
the
Angels
of
little
ones
do
alwayes
see
the
face
of
his
father
.
And
what
do
they
gather
hence
commonly
?
That
euery
particular
man
hath
a
particular
Angel
,
which
taketh
charge
of
him
:
but
it
is
too
weak
.
For
the
scripture
doeth
sometimes
testifie
that
there
is
one
Angel
giuen
to
a
great
people
,
17
Tel
Iames
and
the
Brethren
.
By
Brethren
I
vnderstand
not
euery
one
that
was
of
the
Church
,
but
the
Apostles
and
elders
.
For
though
it
were
requisite
that
the
myracle
should
be
made
knowne
to
all
,
yet
will
Peter
worthily
for
honors
sake
haue
his
fellowes
in
office
to
be
certified
thereof
.
Ecclesiastical
writers
after
Eusebius
,
report
,
that
this
Iames
was
one
of
the
disciples
:
but
forasmuch
as
Paul
reckoneth
him
in
the
number
of
the
three
pillars
of
the
Church
,
I
doe
not
thinke
that
a
disciple
was
aduanced
to
that
dignities
,
and
the
Apostles
set
aside
.
Wherefore
I
doe
rather
coniecture
that
this
was
Iames
the
son
of
Alphee
,
whose
holinesse
was
such
that
it
caused
the
Iewes
to
wonder
at
it
.
And
there
be
two
reasons
for
which
Peter
would
haue
this
ioyfull
message
brought
vnto
the
brethren
:
to
wit
,
that
he
might
ridde
them
of
that
care
which
did
vexe
them
:
secondly
that
they
might
be
incouraged
with
such
an
example
of
Gods
goodnesse
to
be
the
more
bold
.
Whereas
he
passeth
into
another
place
,
I
thinke
it
was
done
for
this
cause
,
because
forasmuch
as
the
house
was
well
knowne
and
famous
,
because
many
of
the
brethren
resorted
thither
,
hee
might
lye
hidde
elsewhere
with
lesse
daunger
.
Therefore
hee
sought
a
place
which
was
not
so
much
suspected
of
the
enimie
,
and
that
,
that
hee
might
not
onely
saue
himselfe
,
but
also
his
hostis
and
others
.
18
When
it
was
day
.
Luke
returneth
nowe
vnto
Herod
and
the
soldiars
:
and
he
saith
that
there
was
no
small
adoe
amongst
them
.
For
they
could
not
suspect
that
Peter
was
taken
from
them
by
violence
,
or
that
he
was
escaped
by
some
subtill
shift
.
Herod
examineth
the
matter
afterward
as
a
iudge
:
but
when
as
he
perceiued
that
the
soldiars
were
in
no
fault
,
he
himself
is
also
inforced
to
be
a
witnesse
of
the
deliuerance
wrought
by
God
.
Whereas
he
commandeth
them
to
be
carried
out
of
his
sight
,
or
to
be
carried
to
prison
,
we
may
thereby
gather
,
that
their
faithfulnesse
and
diligence
were
approued
and
seene
:
for
if
there
had
beene
any
suspition
of
negligence
,
there
was
punishment
prepared
for
them
:
but
the
cause
why
he
doeth
not
let
them
go
free
,
was
partly
rage
mixed
with
tyrannous
crueltie
,
and
partly
shamefastnesse
.
Though
some
expound
it
otherwise
,
that
he
commanded
that
they
should
be
punished
forthwith
.
And
whether
being
angrie
he
deliuered
them
to
the
hangman
,
or
he
was
content
to
punish
them
with
perpetuall
imprisonment
:
it
is
assuredly
an
excellent
example
of
blindnes
,
that
whereas
he
ought
to
perceiue
the
power
of
God
,
yea
though
his
eyes
were
shut
,
yet
doth
he
not
bend
,
neither
doth
he
waxe
more
meeke
,
but
proceedeth
to
resist
God
of
obstinate
malice
:
thus
doth
Satan
depriue
the
wicked
of
vnderstanding
,
that
in
seing
they
see
not
:
and
the
Lord
by
smiting
them
with
this
horrible
amasednesse
doeth
iustly
reuenge
himselfe
and
his
Church
.
And
descending
from
Iudea
to
Caesarea
,
he
staied
there
.
20
And
Herod
was
offended
with
those
of
Tyre
and
Sidon
.
But
they
came
vnto
him
with
one
consent
:
and
perswading
Blastus
,
the
chamberlaine
to
the
King
,
they
required
peace
,
because
their
countrie
was
nourished
by
the
Kings
countrie
.
21
And
vpon
a
day
appointed
,
Herod
arayed
himselfe
in
royall
apparel
,
and
sitting
vpon
his
throne
,
he
made
an
oration
vnto
them
.
22
And
the
people
cried
,
it
is
the
voice
of
God
and
not
of
man
.
23
And
streightway
the
Angel
of
the
Lord
smote
him
because
he
gaue
not
the
glorie
to
God
:
and
being
eaten
of
wormes
,
he
died
.
24
Furthermore
the
word
of
God
did
encrease
and
multiply
.
25
And
Barnabas
and
Paul
returned
from
Ierusalem
to
Antioch
,
hauing
finished
their
office
,
taking
Iohn
with
them
,
which
was
called
Marke
.
20
A
worthy
historie
which
doth
not
onely
shew
as
it
were
in
a
glasse
what
end
is
prepared
for
the
enimies
of
the
Church
,
but
also
how
greatly
God
hateth
pride
.
The
scripture
saieth
that
God
resisteth
the
proud
.
God
himselfe
did
shew
a
liuely
image
thereof
in
the
person
of
Herod
.
Herod
was
displeased
.
Luke
vseth
the
compound
participle
Thumomachon
,
which
signifieth
priuie
grudging
or
hatred
.
Therefore
Herod
did
not
make
open
war
against
those
cities
,
but
such
was
his
displeasure
,
that
he
assaied
to
subdue
them
by
pollicie
,
as
it
were
by
vnderminding
them
by
litle
and
litle
.
It
is
a
rare
matter
saith
Demosthenes
,
for
free
cities
to
agree
with
Monarches
.
Moreouer
Herod
was
naturally
cruel
,
bold
,
of
vnsatiable
couetousnesse
:
and
it
is
not
to
be
doubted
but
that
Tyrus
and
Sidon
were
as
it
were
certaine
barres
or
railes
to
stay
his
furie
,
as
they
were
welthy
cities
&
vnaccustomed
to
beare
the
yoke
.
Also
the
remembrance
of
their
old
glory
might
haue
incouraged
them
:
forasmuch
as
pride
commeth
commonly
of
wealth
:
it
is
no
maruell
if
these
two
cities
were
proud
:
Forasmuch
as
their
countrie
was
nourished
.
It
had
not
bin
good
for
him
to
haue
assailed
the
men
of
Tyre
and
Sidon
with
open
warre
,
therefore
he
giueth
commandement
that
there
should
no
corne
nor
victuall
be
caried
out
of
his
realme
.
By
this
meanes
did
he
without
any
army
besiege
them
by
little
and
little
.
For
the
borders
of
both
cities
were
strait
,
and
their
ground
barren
,
whereas
there
was
a
great
people
to
be
fed
.
Therefore
after
that
they
were
tamed
with
hunger
,
they
humblie
craue
peace
,
and
that
not
free
,
for
assuredly
they
had
some
lawes
giuen
them
:
and
it
is
to
be
thought
that
this
Blastus
mentioned
by
Luke
,
was
not
with
bare
words
perswaded
but
with
rewards
woone
to
intreat
the
peace
.
I
know
not
why
Erasmus
did
thinke
it
good
to
translate
this
place
otherwise
than
the
words
import
.
21
Vpon
an
appointed
day
.
Luke
saith
that
the
men
of
Tyrus
and
Sidon
had
peace
granted
them
,
because
this
was
the
occasion
of
the
kings
oration
,
without
doubt
,
that
he
might
make
them
his
vnderlings
hereafter
.
The
same
history
is
extant
in
Iosephus
in
his
nineteenth
booke
of
Antiquities
:
saue
only
that
he
calleth
him
euery
where
Agrippa
,
whom
Luke
calleth
Herod
.
It
is
to
be
thought
that
Agrippa
was
his
proper
name
,
&
that
he
was
called
by
none
other
name
so
long
as
he
was
a
priuate
man
:
but
after
that
he
was
aduanced
to
be
a
king
,
he
tooke
to
himself
princely
dignitie
according
to
the
name
of
his
grandfather
.
Iosephus
&
Luke
agree
togither
wonderfully
in
the
thing
it self
,
and
in
all
circumstances
.
First
they
agree
concerning
the
place
.
Iosephus
saith
that
his
garment
was
imbroidered
with
gold
,
on
which
when
the
sunne
beames
light
,
it
did
glister
again
:
&
that
this
was
the
cause
which
moued
the
courteours
to
call
him
a
God
:
that
he
was
sodainly
wounded
:
also
that
there
was
seene
an
Owle
,
sitting
vppon
a
cord
ouer
his
head
,
which
cord
did
prognosticate
his
ruine
.
And
he
is
so
far
from
doubting
that
his
sacrilegious
pride
was
punished
with
this
kind
of
punishment
,
that
he
saith
that
he
confessed
the
same
openly
amidst
his
cruel
torments
,
Behold
me
whom
you
call
a
God
,
I
am
enforced
to
finish
my
life
most
miserablie
.
There
is
no
mention
made
there
of
the
peace
made
with
those
of
Tyrus
&
Sidon
:
but
that
he
made
and
set
forth
plaies
in
honour
of
Cesar
.
But
it
may
be
that
the
solemnitie
of
the
plaies
was
appointed
in
respect
of
the
peace
concluded
:
which
we
know
was
a
solemne
thing
.
23
Forthwith
he
smote
him
.
As
before
the
Angel
was
a
minister
of
gods
grace
in
the
deliuery
of
Peter
,
so
now
he
taketh
vengeance
vpon
Herod
.
And
God
doth
sometimes
vse
the
ministery
of
Angels
in
heauen
in
punishing
:
but
somtimes
he
maketh
the
diuels
as
hangmen
,
Because
he
gaue
not
the
glorie
to
God
.
He
is
condemned
of
sacrilege
not
only
because
he
suffered
himself
to
be
called
god
,
but
because
forgetting
himselfe
,
he
tooke
to
himselfe
the
honor
due
to
God
.
We
do
not
reade
that
the
king
of
Babilon
was
thus
extolled
:
and
yet
the
Prophet
vpbraideth
to
him
that
he
went
about
to
make
himself
equal
with
God
.
Therfore
this
sacrilege
is
a
common
fault
in
all
proud
men
,
24
And
the
word
of
God
.
When
the
tyrant
was
once
taken
out
of
the
way
,
the
Church
was
sodainly
deliuered
as
it
were
out
of
the
iawes
of
the
wolfe
.
25
And
Barnabas
and
Paul
.
The
ministerie
which
Luke
saith
Barnabas
and
Paul
did
finish
,
must
be
referred
vnto
the
almes
,
whereof
mention
was
made
before
.
For
after
that
Agabus
the
Prophet
had
foretold
the
famine
and
barrennesse
,
the
brethren
gathered
money
at
Antioch
,
whereby
they
might
relieue
the
necessitie
of
the
Church
which
was
at
Ierusalem
,
the
carrying
of
this
mony
was
committed
to
Barnabas
and
Paul
.
Now
Luke
saith
that
they
returned
to
Antioch
,
that
he
may
passe
ouer
vnto
a
new
historie
.
He
addeth
that
they
tooke
with
them
Iohn
whose
syrname
was
Marke
,
whose
mother
was
honorablie
commended
before
,
that
he
might
keepe
them
company
,
who
was
afterward
as
we
shal
see
,
a
cause
of
griuous
and
dangerous
discord
betweene
them
.
CHAP.
XIII
.
1
ANd
there
were
in
the
Church
which
was
at
Antioch
,
certaine
Prophets
and
teachers
,
Barnabas
,
and
Simeon
called
Niger
,
Lucyus
of
Cyren
and
Manaim
,
who
had
bin
brought
vp
with
Herod
,
and
Saul
.
2
And
as
they
ministed
vnto
the
Lord
,
and
fasted
,
the
holy
Ghost
said
:
Seperate
to
me
Banabas
and
Saul
vnto
the
worke
whereto
I
haue
called
them
.
3
Then
after
they
had
fasted
,
and
praied
,
and
laid
the
hands
vpon
them
,
they
let
them
goe
.
1
Here
followeth
an
historie
not
onely
worthy
to
be
remembred
,
but
also
very
profitable
to
be
knowne
,
how
Paul
was
appointed
the
teacher
of
the
Gentiles
,
for
his
calling
was
as
it
were
a
key
,
whereby
God
opened
to
vs
the
kingdome
of
heauen
.
We
know
that
the
couenant
of
eternall
life
was
properly
concluded
with
the
Iewes
,
There
were
in
the
Church
.
I
haue
declared
in
the
fourth
to
the
Ephesians
,
and
in
the
twelfe
of
the
former
to
the
Corinthians
,
what
difference
there
is
(
at
least
in
my
iudgement
)
betweene
Doctors
and
Prophets
.
It
may
be
that
they
are
in
this
place
Synonyma
,
or
that
they
signifie
both
one
thing
,
so
that
this
is
Lukes
meaning
,
that
there
were
manie
men
in
that
Church
endewed
with
singuler
grace
of
the
Spirite
,
to
teach
.
Surely
I
cannot
see
how
it
can
hange
togither
to
vnderstand
by
Prophets
,
those
which
were
endewed
with
the
gift
of
foretelling
things
:
but
I
thinke
rather
that
it
signifieth
excellent
interpreters
of
scripture
.
And
such
had
the
office
to
teach
&
exhort
,
as
Paul
doth
testifie
in
the
fourteenth
of
the
former
to
the
Corinthians
.
2
And
they
ministred
to
the
Lord
.
The
word
which
Luke
vseth
doth
not
onely
signifie
to
be
occupied
about
holy
things
,
but
also
some
times
to
beare
publike
offices
.
And
because
the
holy
rites
of
the
Gentiles
did
for
the
most
part
consist
vpon
burnt
offerings
and
sacrifices
:
it
is
oftentimes
taken
for
to
offer
sacrifice
:
which
sense
did
wel
like
the
Papists
,
that
they
might
proue
that
the
Apostles
did
vse
some
sacrifice
.
But
admit
it
were
so
:
yet
do
they
foolishly
pretend
for
defense
of
their
Masse
that
the
Teachers
of
Antioch
did
sacrifice
.
First
forasmuch
as
the
word
is
of
the
plurall
number
,
it
followeth
that
euery
one
of
them
did
say
Masse
.
But
letting
toies
passe
,
I
say
we
must
consider
,
what
maner
of
sacrifice
Christ
commended
to
his
Church
.
The
Papists
feigne
that
the
office
of
Priesthood
is
inioyned
them
,
to
sacrifice
Christ
,
and
by
sacrificing
him
to
redeeme
peace
with
God
.
There
is
so
little
mention
made
hereof
in
scripture
,
that
the
sonne
of
god
doth
rather
chalenge
this
honor
to
himselfe
alone
.
Wherfore
Christs
Church
hath
another
Priesthood
,
to
wit
,
that
euery
man
may
offer
himselfe
and
his
to
God
:
and
that
the
publike
ministers
may
sacrifice
to
God
,
soules
,
with
the
spirituall
sword
of
the
Gospel
,
as
Paul
teacheth
Rom.
15.16
.
Moreouer
the
prayers
of
all
the
godly
,
are
the
spiritual
calues
of
the
lippes
,
wherewith
God
is
well
pleased
,
when
they
are
offered
vp
vpon
the
holy
Altar
;
that
is
in
Christs
name
,
Seperate
to
me
.
God
commandeth
that
Paul
and
Barnabas
be
sent
,
by
the
consent
of
the
Church
,
thither
whither
he
had
appointed
them
to
be
sent
.
Whereby
we
gather
that
there
is
no
lawfull
election
of
Pastors
,
saue
only
wherein
God
is
chiefe
.
For
whereas
he
hath
commanded
that
the
Church
should
elect
pastors
&
Bishops
,
he
hath
not
therefore
granted
men
so
much
libertie
,
but
that
he
will
beare
the
chiefest
sway
as
the
chiefe
gouernour
.
The
ordinarie
election
of
Pastours
differeth
from
this
appointing
of
Paul
&
Barnabas
,
because
it
was
requisite
that
they
shuld
be
appointed
by
the
heauenly
Oracle
,
to
be
the
Apostles
of
the
Gentiles
:
which
is
not
necessarie
to
be
done
daily
in
ordaining
Pastours
.
But
they
agree
in
this
,
that
as
God
did
testifie
that
Paul
and
Barnabas
were
already
appointed
by
his
decree
to
preach
the
gospel
:
so
none
may
be
called
vnto
the
office
of
teaching
saue
onely
those
whom
God
hath
already
chosen
to
himselfe
after
a
sort
.
Furthermore
there
is
no
neede
that
the
Spirite
should
cry
to
vs
out
of
heauen
,
that
he
is
called
of
God
about
whom
we
are
,
because
we
receiue
those
as
it
were
from
hand
to
hand
(
as
they
say
)
whom
God
hath
furnished
with
necessarie
gifts
,
forasmuch
as
they
are
framed
and
made
fit
by
his
hand
.
But
whereas
Luke
saith
in
this
place
,
that
Paul
was
appointed
by
the
voyces
and
consents
of
the
Church
:
it
doth
seeme
not
to
agree
with
Pauls
own
words
,
Seperate
to
the
work
.
For
vndoubtedly
he
speaketh
of
a
new
worke
,
&
which
had
heretofore
not
bin
vsed
.
But
how
is
Barnabas
in
this
place
appointed
to
be
Pauls
companion
and
fellow
in
office
,
who
as
far
as
we
can
read
,
did
neuer
execute
the
office
of
teaching
?
yea
who
did
alwayes
giue
Paul
leaue
to
teach
,
without
saying
any
thing
himselfe
?
I
answere
that
he
had
occasions
ynough
offered
him
to
speake
in
Paul
his
absence
,
so
that
they
had
both
of
them
ynough
to
do
.
For
one
could
not
alwayes
be
present
in
all
places
.
It
is
not
to
be
doubted
but
that
he
did
faithfully
discharge
that
duty
which
God
had
inioyned
him
,
and
that
he
was
no
dumbe
looker
on
.
And
why
should
we
wonder
that
Luke
doth
not
set
downe
his
sermons
in
plaine
words
,
seing
that
he
scarce
repeateth
one
of
a
thousand
,
of
Pauls
?
The
Spirit
said
.
Whatsoeuer
Macedonius
and
his
sect
obiect
that
they
may
turne
their
backs
,
yet
we
haue
a
more
plaine
and
sound
testimony
of
the
diuine
essense
of
the
spirit
in
this
place
,
than
that
they
can
escape
it
and
make
it
frustrate
.
There
is
nothing
more
proper
to
god
,
than
with
his
power
and
commandement
to
gouerne
the
Church
alone
.
But
the
Spirit
chalengeth
this
right
,
when
he
commandeth
that
Paul
&
Barnabas
be
seperated
to
him
,
and
testifieth
that
they
were
called
by
his
beck
.
Assuredly
we
must
needs
confesse
that
the
bodie
of
the
Church
is
lame
and
without
a
head
,
vnlesse
we
confesse
that
it
is
God
who
ordereth
the
same
at
his
pleasure
,
who
setteth
teachers
ouer
it
,
who
gouerneth
the
proceedings
and
order
thereof
.
We
shall
haue
afterward
Chapter
20.
in
Pauls
sermon
,
that
all
Bishops
are
placed
by
the
holy
Ghost
,
which
gouerne
the
Church
.
3
When
they
had
fasted
and
praied
.
That
they
may
obey
the
Oracle
,
they
do
not
onely
send
Paul
and
Barnabas
away
:
but
also
with
a
solemn
rite
they
appoint
them
to
be
the
Apostles
of
the
Gentiles
.
It
is
without
question
that
this
was
a
publike
fast
.
Luke
said
before
that
they
were
fasting
,
forasmuch
as
they
were
busied
in
their
ministerie
:
it
might
be
that
that
was
according
to
the
custome
,
but
now
there
is
another
reason
.
For
in
appointing
a
publike
fast
,
which
vsed
to
be
done
in
hard
matters
and
of
great
importance
,
they
prouoke
both
themselues
and
others
vnto
an
earnest
feruentnesse
in
prayer
.
For
this
is
oftentimes
added
in
Scripture
as
a
helpe
to
praier
.
But
(
it
was
a
matter
of
such
weight
to
erect
the
kingdome
of
Christ
amongst
the
Gentiles
)
the
teachers
of
Antioch
do
not
without
cause
earnestly
pray
the
Lord
,
that
he
will
inable
his
seruants
.
And
that
was
not
the
end
of
their
praier
,
that
God
would
by
his
Spirit
of
wisdome
&
discretion
,
gouerne
their
iudgments
in
choosing
:
because
al
disputation
or
doubting
concerning
this
matter
was
taken
away
:
but
that
God
would
furnish
those
with
the
Spirit
of
wisdome
and
strength
,
whom
he
had
alreadie
chosen
to
himselfe
:
that
he
would
strengthen
them
with
his
power
against
all
the
inuasions
of
Satan
and
the
world
:
that
he
would
blesse
their
labors
,
that
they
might
not
be
vnfruitful
:
that
he
would
open
a
gate
for
the
new
preaching
of
the
gospel
.
The
laying
on
of
hands
which
Luke
reckneth
vp
in
the
third
place
,
was
a
kinde
of
consecration
,
as
we
haue
said
Chapter
6.
4
Therefore
when
they
were
sent
forth
by
the
holy
Ghost
,
they
went
to
Seleucia
,
and
thence
they
sailed
into
Cyprus
.
5
And
when
they
were
at
Salamis
they
preached
the
word
of
God
in
the
Sinagogues
of
the
Iewes
.
And
they
had
Iohn
also
for
their
minister
.
6
And
when
they
had
passed
ouer
the
Iland
vnto
Paphos
,
they
found
a
certaine
false
Prophet
a
Iew
,
named
Ba●-iesus
.
7
Who
was
with
Sergius
Paulus
the
Proconsul
,
a
wise
man
.
When
he
had
called
Barnabas
and
Paul
he
sought
to
heare
the
word
of
God
.
8
And
Elimas
the
Sorcerer
,
for
so
is
his
name
expounded
,
resisted
them
,
seeking
to
turne
away
the
Proconsull
from
the
faith
.
9
And
Saul
which
was
also
called
Paul
,
being
full
of
the
Ghost
and
looking
stedfastly
on
him
,
10
Said
,
O
thou
that
art
full
of
all
deceit
and
wickednes
,
thou
sonne
of
the
diuel
,
thou
enimie
of
all
righteousnes
,
doest
thou
not
cease
to
peruert
the
streght
waies
of
the
Lord
?
11
And
now
behold
the
hand
of
the
Lord
is
vpon
thee
,
and
thou
shalt
be
blinde
,
not
seeing
the
sunne
for
a
time
:
and
forthwith
there
fell
vppon
him
mist
and
darknesse
and
going
about
he
sought
some
to
lead
him
by
the
hand
.
12
Then
the
Proconsull
seing
what
had
happened
,
he
beleeued
,
wondring
at
the
doctrine
of
the
Lord
.
4
Being
sent
out
by
the
holy
Ghost
.
There
is
no
mention
made
heere
of
the
Election
made
by
the
Church
,
because
it
was
altogither
a
diuine
calling
:
the
Church
did
onely
receiue
those
who
were
offered
them
by
the
hand
of
God
.
He
saith
that
they
came
first
to
Seleucia
,
which
was
a
Citie
of
Syria
.
There
was
indeede
a
countrie
of
the
same
name
:
but
it
is
more
likely
that
Luke
speaketh
of
the
Citie
,
which
was
not
far
from
Cyprus
by
sea
.
5
He
saith
that
they
beganne
to
preach
the
Gospel
first
in
Salamis
a
famous
Citie
of
Cyprus
.
Notwithstanding
they
seem
to
begin
amisse
:
for
whereas
they
were
sent
specially
to
the
Gentiles
,
they
preach
the
word
of
God
neuerthelesse
to
the
Iewes
,
I
answere
that
they
were
not
so
addicted
to
the
Gentiles
,
that
setting
aside
the
Iewes
it
stoode
them
vppon
to
goe
streight
to
the
Gentiles
.
For
when
God
did
make
them
teachers
of
the
Gentiles
,
he
did
not
depose
them
from
the
office
which
they
had
heretofore
exercised
.
So
that
there
was
no
reason
to
let
them
,
but
that
they
might
take
paines
both
with
Iewes
and
Gentiles
:
yea
farther
it
was
meete
that
they
shoulde
beginne
with
the
Iewes
,
as
we
shall
see
in
the
end
of
the
Chapter
.
Moreouer
Luke
addeth
by
the
way
,
that
they
were
holpen
by
Iohn
:
for
his
meaning
is
not
that
hee
was
their
minister
for
any
priuat
vse
,
or
for
the
vses
of
bodie
:
but
rather
in
that
hee
was
their
helper
to
preach
the
Gospel
,
hee
commendeth
his
godly
studie
and
industrie
.
Not
that
the
degree
of
honour
was
equall
,
but
because
the
labour
was
common
to
all
:
for
which
cause
hee
had
the
lesse
excuse
afterward
,
seing
that
he
forsooke
the
holy
calling
.
6
When
they
had
passed
ouer
.
It
is
to
be
thought
that
this
their
passage
was
not
altogither
without
fruit
:
and
assuredly
Luke
would
neuer
haue
passed
ouer
with
silence
a
generall
repulse
,
but
it
was
sufficient
for
him
to
say
,
that
they
were
not
idle
in
the
office
of
teaching
,
in
their
iorney
,
seeing
that
he
maketh
haste
vnto
a
famous
historie
,
which
he
will
set
downe
immediatly
.
And
forasmuch
as
Salamis
situate
vpon
the
East
coast
,
did
looke
toward
Siria
,
it
was
requisite
that
Paul
and
Barnabas
should
passe
through
the
midst
of
the
Iland
vnto
the
otherside
,
that
they
might
come
to
Paphus
.
For
Paphus
was
a
Cittie
situate
vppon
the
Sea
coast
toward
the
South
.
Furthermore
though
all
the
Iland
were
dedicated
to
Venus
,
yet
Paphus
was
the
principall
sea
of
the
Idol
.
For
which
cause
the
goodnesse
of
God
is
more
wonderfull
in
that
he
would
haue
the
light
of
his
Gospel
to
pearce
into
such
a
filthy
and
cruel
den
.
For
we
may
thereby
gather
what
manner
integritie
,
and
chastity
,
and
honestie
,
and
temperance
was
in
that
Cittie
,
in
that
religion
did
grant
libertie
to
the
inhabitants
to
commit
all
manner
shamefull
and
haynous
offences
.
They
found
a
certaine
false
Prophet
.
Seing
that
religion
was
quite
cor●upt
among
the
Iewes
,
it
is
no
maruel
if
they
fell
away
vnto
many
wic●ed
superstitions
.
And
for
as
much
as
they
had
hitherto
professed
that
they
worshipped
a
certain
peculiar
god
,
this
was
a
fair
colour
to
deceiue
withall
,
seeing
that
they
might
pretend
the
name
of
the
vnknowne
God
,
at
their
pleasure
:
but
this
is
a
wonder
how
it
was
possible
for
E●imas
with
his
iuggling
to
cosin
a
graue
and
wise
man
.
For
we
know
that
the
Iewes
were
at
that
time
hated
of
all
the
world
:
and
especiallie
of
the
Romans
,
and
with
hatred
was
coupled
extreame
contempt
of
them
.
Nowe
Luke
doth
not
without
cause
expresly
commende
Sergius
his
wisedome
,
least
any
man
should
thinke
that
his
foolishnesse
and
lightnesse
was
subiect
to
the
seducings
of
the
Sorcerer
.
His
meaning
was
in
deede
to
shewe
in
a
cleare
myrrour
,
howe
friuolous
and
vaine
mans
wisedome
is
,
which
cannot
beware
of
such
grosse
subtiltie
of
Sathan
.
And
assuredlie
where
the
trueth
of
God
doeth
not
appeare
,
the
more
men
seem
to
be
wise
,
the
more
filthylie
foolish
are
they
.
Wee
see
what
filthie
monsters
of
superstitions
did
reigne
amongst
the
most
wittie
Gentiles
,
and
such
as
were
furnished
with
all
manner
learning
.
Therefore
there
is
neither
iudgement
not
wisedome
saue
onely
from
the
Spirit
of
God
.
And
this
is
the
iust
vengeance
of
God
vpon
all
idolaters
,
that
being
deliuered
vp
to
a
reprobate
sense
they
can
discerne
nothing
.
7
And
wheras
Sergius
Paulus
desiring
some
better
thing
than
that
which
he
had
learned
from
his
childhood
,
was
vnaptly
drawne
a
side
vnto
diuerse
superstitions
,
I
gather
heereby
,
that
he
sendeth
for
Paul
and
Barnabas
of
his
owne
accord
,
to
teach
him
.
Therefore
he
had
conceiued
a
certain
reuerence
&
feare
of
God
,
though
he
knew
him
not
as
yet
,
&
forasmuch
as
he
was
perswaded
that
that
was
the
true
god
which
was
worshiped
in
Iudea
,
he
desired
to
know
out
of
his
word
a
pure
and
certaine
rul●
of
Godlinesse
:
so
soone
as
he
hath
tasted
of
the
dotings
of
the
false
prophet
hee
standeth
in
doubt
.
And
it
is
not
to
be
doubted
but
that
God
doth
sollicit
his
minde
,
that
he
may
not
be
altogither
staied
in
vanitie
,
though
he
suffered
himselfe
to
be
disceiued
for
a
time
by
a
wicked
man
.
8
To
turne
away
the
deputie
from
the
faith
.
No
maruell
if
the
seducer
seeke
to
put
away
the
light
,
whereby
he
saw
his
owne
darknes
driuen
away
.
The
same
stoure
haue
we
at
this
day
with
a
number
of
brablers
,
who
vsing
to
sell
their
smokes
,
and
to
shut
by
all
shifts
possible
the
eyes
of
the
simple
,
that
they
may
not
behold
the
sunne
of
righteousnes
being
now
risen
.
We
must
wrastle
with
such
lets
:
for
as
there
be
alwayes
,
and
euery
where
magicians
present
,
which
procure
vs
some
busines
:
Satan
thrusteth
in
lets
ynough
which
possesse
our
minds
to
driue
away
Christ
:
which
the
flesh
is
too
ready
to
receiue
.
Finally
both
the
inticements
of
the
world
and
the
wicked
affections
of
our
flesh
,
are
as
many
charmes
,
whereby
Satan
ceaseth
not
to
ouerthrow
the
faith
.
9
And
Saul
who
was
also
called
Paul
.
Luke
sheweth
now
how
God
brake
the
bond
wherein
the
deputie
was
bound
.
For
seing
that
he
was
too
much
addicted
to
the
magician
,
he
could
not
embrace
true
doctrin
as
one
that
was
free
and
at
libertie
:
for
the
diuell
keepeth
those
minds
(
which
he
hath
intangled
)
in
his
slauery
after
a
wonderfull
and
vncredible
manner
,
that
they
cannot
see
euen
the
most
plaine
truth
:
but
so
soone
as
he
was
once
vanquished
,
Paul
could
easily
enter
in
vnto
the
deputie
.
And
marke
what
Luke
saith
,
that
the
faith
is
ouerthrowne
,
when
the
word
of
God
is
resisted
.
Whence
we
may
gather
,
that
Faith
is
so
grounded
in
the
word
,
that
without
this
shoare
it
fainteth
at
euerie
assault
:
yea
that
it
is
nothing
else
but
the
spirituall
building
of
the
word
of
God
.
10
O
thou
full
of
all
deceit
.
It
was
not
without
cause
that
Paul
was
thus
hot
and
angrie
,
for
he
had
no
hope
to
do
any
good
if
he
should
deale
after
some
moderate
&
milde
sort
.
We
must
alwaies
begin
with
doctrine
,
and
those
are
also
to
be
admonished
,
exhorted
,
and
pricked
forward
,
who
do
not
as
yet
appear
to
be
altogether
obstinate
.
Neither
doth
Paul
so
vehemently
inueigh
against
the
sorcerer
at
the
first
dash
:
but
when
he
seeth
him
maliciously
and
manifestly
fight
against
the
doctrine
of
godlinesse
,
he
handleth
him
like
a
bondslaue
of
Satan
.
Thus
must
wee
deale
with
the
desperate
enemies
of
the
gospel
,
in
whom
appeareth
open
contumacie
,
and
wicked
contempt
of
God
,
especially
when
they
stoppe
the
way
before
others
.
And
least
any
man
should
thinke
that
Paul
was
out
of
measure
angrie
,
Luke
saith
plainely
,
that
the
inspiration
of
the
spirite
was
his
guide
.
Wherefore
this
heat
of
zeale
is
not
only
not
to
be
reprehended
,
but
it
ought
to
make
the
profane
contemners
of
God
sore
afraid
,
who
feare
not
to
rebell
against
his
worde
:
forasmuch
as
this
iudgement
is
giuen
vpon
them
all
not
by
mortall
man
,
but
by
the
holy
Ghost
,
by
the
mouth
of
Paul
.
As
touching
the
wordes
,
this
place
refuteth
their
error
,
who
thinke
that
Paul
tooke
his
name
of
the
deputie
,
as
if
hee
had
set
vp
some
token
of
victorie
.
There
may
many
reasons
bee
brought
and
those
strong
enough
,
on
the
contrarie
:
but
this
one
place
is
sufficient
,
where
Luke
sheweth
that
at
suche
time
as
the
deputie
was
not
brought
to
the
faith
he
had
two
names
.
And
it
is
not
to
be
douted
,
but
that
he
retained
his
owne
name
amongst
the
Iewes
,
and
we
know
that
this
was
an
vsuall
thing
,
that
those
who
were
citizens
of
Rome
should
borow
some
Italian
name
.
Luke
ioyneth
subtiltie
with
deceit
which
is
contrarie
to
sinceritie
:
to
wit
,
whiles
craftie
men
transforme
their
wit
hither
and
thither
,
so
that
they
haue
in
them
no
simplicitie
,
though
the
Greeke
worde
which
Luke
vseth
,
signifieth
readie
boldnesse
to
doe
hurt
:
but
the
former
signification
agreeth
better
.
By
the
sonne
of
the
Diuell
,
is
meant
a
reprobate
and
desperate
man
.
Such
are
all
those
which
resist
maliciously
and
as
it
were
of
set
purpose
,
that
which
is
iust
and
right
:
therefore
Paul
addeth
that
he
is
a
great
enemie
of
all
righteousnesse
.
Doest
thou
not
cease
to
peruert
.
He
calleth
all
that
meanes
wherby
the
Lord
bringeth
vs
vnto
himselfe
,
the
wayes
of
the
Lorde
.
Hee
testifieth
that
this
is
plaine
and
streight
:
and
hee
accuseth
the
sorcerer
,
for
making
the
same
,
crooked
,
full
of
turninges
,
and
doubtfull
,
with
his
boughts
and
turnes
.
Whence
may
be
gathered
a
profitable
doctrine
,
that
it
commeth
to
passe
through
the
subtiltie
of
Satan
that
wee
doe
not
readilie
with
streight
course
goe
vnto
the
Lord
.
For
he
sheweth
vs
in
his
worde
a
plaine
way
and
such
as
is
not
thornie
.
Wherefore
wee
must
take
good
heed
of
seducers
,
which
trouble
the
way
with
their
ditches
or
thornes
,
or
els
make
the
same
hard
and
vnpleasaunt
.
And
it
shall
bee
conuenient
to
repeate
here
,
that
which
I
touched
before
,
that
the
seruants
of
Christe
must
not
be
blamed
if
they
doe
sore
inueigh
against
the
professed
enemies
of
sound
doctrine
:
vnlesse
we
will
accuse
the
holy
Ghost
of
intemperancie
.
Neither
am
I
ignorant
how
easily
men
may
fall
in
this
point
,
for
which
cause
godly
teachers
must
take
so
much
the
more
heed
,
first
that
they
fauour
not
the
affections
of
the
flesh
too
much
vnder
the
colour
of
zeale
:
secondly
,
that
they
breake
not
out
with
headlong
and
vnseasonable
heat
,
where
there
is
yet
place
for
moderation
:
thirdly
,
that
they
giue
not
themselues
ouer
to
foolish
and
vncomely
railing
:
but
only
that
they
expresse
the
vnseemelinesse
of
the
thing
by
grauitie
and
weight
of
wordes
.
Such
was
the
vehemencie
of
holy
zeale
and
of
the
spirit
in
the
prophets
,
which
if
daintie
and
soft
men
iudge
troublesome
and
raging
,
they
consider
not
how
deare
and
precious
Gods
truth
is
to
him
.
Nowe
there
riseth
not
one
Elimas
to
subuert
the
faith
,
but
manie
,
and
those
which
are
far
more
wicked
.
For
we
see
with
what
sacrilegious
boldnesse
they
despoyle
God
of
al
honour
,
with
what
filthie
corruptions
they
profane
all
religion
,
how
cruelly
they
throw
miserable
soules
headlong
into
eternall
destruction
,
how
vnseemelily
they
mocke
Christ
,
how
filthily
they
disfigure
all
the
whole
worship
of
God
,
with
what
cruell
reproches
they
rent
the
holy
truth
of
god
,
with
what
barbarous
tyranny
they
lay
wast
the
church
of
God
:
so
that
you
would
say
that
they
tread
god
vnder
foot
.
And
yet
there
be
manie
crabbed
philosophers
,
who
wold
haue
these
furious
Giants
flattered
and
clawed
by
the
back
.
But
forasmuch
as
it
doth
euidently
appeare
that
such
did
neuer
tast
what
that
meaneth
,
the
zeal
of
thy
house
hath
eaten
me
vp
:
11
Behold
the
hand
.
The
hand
is
put
heere
to
punish
:
whereby
hee
doth
signifie
,
that
God
is
the
authour
of
this
punishment
,
and
that
hee
is
onely
the
minister
,
Furthermore
I
thinke
that
this
habilitie
is
that
which
Paul
calleth
dunamis
or
power
.
Furthermore
,
it
was
a
very
fit
kinde
of
punishment
.
For
seeing
that
the
sorcerer
assayed
to
darken
the
sunne
,
and
to
take
from
others
the
benefit
of
the
light
,
he
was
by
good
right
cast
into
horrible
darknesse
.
But
now
forasmuch
as
many
of
the
Papists
doe
farre
exceed
this
sorcerer
at
this
day
in
vngodlines
,
it
is
a
wonder
why
they
be
suffered
to
be
so
bolde
without
being
punished
.
Is
the
hand
of
God
weakened
?
Is
he
lesse
carefull
for
his
glorie
?
Hath
he
no
care
to
reuenge
the
Gospel
?
I
answeare
,
that
this
visile
punishment
,
which
was
once
laid
vppon
the
sorcerer
,
and
suche
as
this
,
are
perpetuall
examples
of
Gods
wrath
against
all
those
who
are
not
afraid
either
to
corrupt
and
depraue
,
or
openly
with
slaunders
to
resist
the
pure
doctrine
of
the
gospell
.
For
wee
doe
knowe
that
myracles
were
wrought
for
a
time
to
this
end
,
that
they
may
continuallie
be
in
force
,
and
bee
fresh
before
our
eyes
,
and
that
they
may
giue
vs
light
to
behold
the
iudgements
of
God
,
which
we
cannot
see
so
plainlie
.
But
it
is
not
for
vs
to
prescribe
God
this
or
that
way
to
punish
his
enemies
.
Sergius
Paulus
,
who
before
he
came
to
mans
estate
had
no
taste
of
true
religion
:
who
from
his
childhood
was
infected
with
diuers
superstitions
,
and
had
very
hard
lets
,
which
kept
him
backe
from
imbracing
the
faith
:
lastly
,
who
was
bewitched
with
the
dotings
of
the
sorcerer
,
that
he
could
scarce
com
to
the
faith
,
had
need
of
no
smal
helps
:
hereby
it
came
to
passe
,
that
God
did
as
it
were
reach
his
hand
out
of
heauen
manifestlie
,
though
he
helped
vs
all
in
his
person
.
For
the
same
gospell
,
the
authoritie
whereof
was
then
established
,
is
at
this
day
preached
to
vs
,
and
yet
notwithstanding
God
doeth
not
so
linger
,
but
that
hee
sheweth
his
fearefull
power
diuers
wayes
against
the
enemies
of
the
gospell
:
vnlesse
our
eyes
were
so
dull
when
hee
sheweth
his
iudgements
,
that
wee
cannot
see
.
12
Then
when
the
deputie
saw
.
This
is
that
which
I
saide
,
that
the
snares
were
broken
,
wherein
Elimas
kept
him
intangled
.
For
hee
was
brought
by
the
myracle
vnto
faith
:
because
the
reuerence
of
doctrine
is
the
beginning
of
faith
,
and
the
preparation
.
Therfore
forasmuch
as
hee
sawe
an
euident
token
of
the
power
of
God
,
he
knew
that
Paul
was
sent
of
God
,
and
so
he
began
to
reuerence
his
doctrine
,
wherof
he
did
doubt
before
.
If
God
doe
now
myraculously
strengthen
in
the
mindes
of
many
the
faith
of
the
gospel
,
which
is
shaken
with
so
many
&
suche
strong
●ngines
:
if
he
bring
to
passe
after
an
incredible
manner
,
that
the
course
of
faith
doth
passe
through
a
thousande
lets
,
beeing
content
with
this
his
grace
,
let
vs
not
murmure
against
him
or
reason
the
matter
with
him
,
as
if
our
condition
were
worse
,
if
hee
doe
not
daily
shewe
such
myracles
as
we
would
desire
.
13
And
when
Paules
companions
had
loosed
from
Paphus
,
they
came
to
Perga
of
Pamphilia
.
And
Iohn
departing
from
them
,
returned
to
Ierusalem
.
14
Furthermore
,
when
they
had
passed
ouer
the
countrie
of
Perga
,
they
came
to
Antioch
a
citie
of
Pisidia
,
and
entered
into
the
Synagogue
vpon
the
day
of
the
Sabboths
,
and
sate
downe
.
15
And
after
the
lecture
of
the
Lawe
and
Prophetes
,
the
master
of
the
Synagogue
sent
to
them
,
saying
:
Men
and
brethren
,
if
there
be
in
you
any
worde
of
exhortation
vnto
the
people
,
say
on
.
13
Here
is
set
downe
another
of
Paules
stations
.
For
being
departed
from
Paphus
,
when
he
came
to
Antioch
of
Pisidia
,
he
made
there
a
worthie
sermon
,
which
Luke
will
recite
together
with
the
successe
.
But
before
he
come
to
that
,
he
doth
by
the
way
speake
of
the
departure
of
Iohn
,
because
it
was
afterwarde
a
cause
of
dolefull
disagreement
,
when
he
saith
,
Paules
companions
loosed
from
Paphus
,
he
doeth
in
the
first
place
meane
Paul
himselfe
,
secondly
the
other
,
one
excepted
.
So
that
by
noting
his
softnes
,
he
praiseth
others
which
followed
Paul
with
great
constancie
.
14
Entering
vpon
the
day
of
the
Sabboths
.
Hee
putteth
the
plurall
number
in
steed
of
the
singular
,
as
it
falleth
out
oftentimes
in
other
places
of
scripture
.
For
they
were
wont
to
assemble
themselues
togeather
vppon
the
Saboths
,
least
their
rest
should
be
vnprofitable
and
sluggish
.
The
institution
of
the
Sabboth
had
another
end
also
,
that
it
might
bee
a
figure
of
the
spirituall
rest
,
when
as
the
faithfull
being
dead
to
the
worlde
,
and
the
flesh
,
abandon
their
owne
will
,
and
cease
from
their
works
.
Because
we
haue
the
truth
hereof
in
Christ
,
whiles
that
being
buried
togeather
with
him
we
put
off
the
old
man
,
therefore
the
old
figure
is
past
.
But
god
had
respect
also
vnto
the
politike
vse
,
that
the
Iewes
being
free
from
all
other
cares
and
businesses
might
keepe
their
holy
assemblies
.
So
that
the
ceasing
off
from
earthly
workes
,
did
giue
a
place
to
their
heauenly
exercises
:
So
euen
at
this
day
we
must
vse
holy
dayes
:
for
we
must
therfore
omit
all
other
thinges
,
that
we
may
the
more
freely
serue
God
.
15
After
the
lecture
of
the
lawe
.
There
is
no
mention
made
of
prayers
,
and
yet
vndoubtedly
they
were
not
omitted
or
foreslowed
:
but
because
Luke
did
intend
to
set
downe
the
sermon
made
there
by
Paul
,
no
maruel
if
he
reckon
vp
those
thinges
only
,
which
did
belong
vnto
the
order
of
teaching
.
And
this
is
a
notable
place
,
out
of
which
we
learne
,
after
what
sort
they
handled
doctrine
at
that
time
among
the
Iewes
.
The
Law
and
the
Prophetes
had
the
first
place
:
because
there
must
nothing
be
set
before
the
church
,
which
was
not
drawen
out
of
that
fountaine
.
Also
we
gather
by
this
,
that
the
scripture
was
not
suppressed
among
a
fewe
,
but
that
both
one
and
other
were
admitted
to
the
reading
therof
,
afterwarde
,
those
who
were
able
and
had
the
grace
to
teach
and
exhort
had
the
seconde
place
,
as
interpreters
of
the
scripture
which
was
read
.
Notwithstanding
Luke
sheweth
last
of
all
,
that
euery
one
was
not
suffered
to
speake
,
least
confusion
should
arise
by
libertie
:
but
the
office
of
exhorting
was
committed
to
certaine
men
,
whom
hee
calleth
Rulers
of
the
synagogue
,
or
masters
.
Therfore
Paul
and
Barnabas
begin
not
forthwith
to
speake
,
least
they
disturbe
the
accustomed
order
with
too
much
hast
:
but
they
doe
modestly
stay
till
they
haue
lybertie
graunted
them
to
speake
,
and
that
with
their
leaue
who
had
authoritie
by
publike
consent
.
We
know
how
corrupt
the
state
of
that
people
was
then
,
and
Luke
will
at
length
declare
in
the
end
of
the
chapter
,
that
these
men
of
Antioch
were
too
stout
and
stubborne
in
receiuing
the
grace
of
Christe
:
and
yet
there
remained
this
goodnesse
among
them
,
that
their
assemblies
were
honestly
and
decently
gouerned
,
for
which
cause
such
euill
fauoured
confusion
is
so
much
the
more
shamefull
,
which
is
seene
at
this
day
among
those
who
will
be
counted
Christians
.
The
Papists
doe
in
deede
sing
the
scriptures
in
their
churches
with
shrill
and
sounding
voice
,
but
in
an
vnknowen
tongue
,
so
that
the
people
reape
no
frute
therby
.
There
is
seldome
any
doctrine
vsed
,
and
it
were
better
for
the
wicked
brablers
euen
then
to
hold
their
peace
,
who
thrust
in
their
own
vncleane
inuentions
in
steed
of
the
word
of
God
,
and
pollute
with
the
stink
of
their
impietie
,
whatsoeuer
is
holy
.
If
there
be
in
you
.
This
speech
doth
signifie
that
what
grace
soeuer
is
in
men
to
edifie
the
church
,
it
is
as
it
were
committed
to
them
.
Althogh
the
word
in
,
according
to
the
Hebrew
phrase
,
may
be
superfluous
.
Therefore
I
stand
not
greatly
vpon
that
:
because
the
sense
may
be
plain
,
If
you
haue
any
exhortation
,
which
is
apt
and
profitable
for
the
people
.
An
exhortation
doth
not
exclude
doctrine
.
But
it
seemeth
that
this
worde
was
commonly
vsed
among
them
,
bicause
it
is
properly
the
office
of
the
teacher
to
vtter
no
newe
thing
of
his
owne
braine
:
but
to
apply
the
scripture
,
wherein
is
comprehended
the
whole
wisedome
of
the
godly
,
vnto
the
present
vse
of
the
people
.
Thus
they
doe
not
only
teach
,
but
also
applie
the
doctrine
which
they
haue
els
where
vnto
the
edifying
of
the
church
,
which
I
thinke
is
meant
by
the
worde
exhortation
.
16
And
Paul
rose
,
and
when
he
had
giuen
a
token
of
silence
with
the
hande
,
hee
said
:
Men
and
brethren
,
which
feare
God
,
heare
.
17
The
God
of
this
people
did
choose
our
fathers
,
and
exalted
the
people
,
when
they
were
strangers
in
the
land
of
Egypt
:
and
hee
brought
them
thence
with
an
high
arme
.
18
And
about
fortie
yeeres
hee
suffered
their
maners
in
the
wildernesse
.
19
And
hauing
destroyed
seuen
nations
in
the
land
of
Chanaan
,
he
gaue
them
their
land
for
an
inheritance
.
20
After
these
things
about
foure
hundred
and
fiftie
yeeres
,
he
gaue
them
iudges
vntill
Samuel
the
prophet
.
21
Afterward
they
required
a
king
,
and
God
gaue
them
Saul
,
the
sonne
of
Cis
,
a
man
of
the
tribe
of
Beniamin
,
fortie
yeeres
.
22
And
when
he
had
taken
him
away
,
he
raised
vp
to
them
Dauid
to
bee
king
,
of
whom
bearing
witnesse
,
hee
said
:
I
haue
found
Dauid
the
sonne
of
Iesse
,
a
man
according
to
my
heart
,
who
shall
doe
all
my
will
.
23
Of
whose
seed
God
according
to
promise
raised
to
Israel
the
sauiour
Iesus
.
16
Wee
must
first
note
the
state
of
this
sermon
,
least
we
think
that
he
vttered
words
in
vaine
,
Paul
seemeth
in
deed
to
begin
euen
at
the
very
first
beginning
,
but
he
speaketh
nothing
but
that
which
is
most
conuenient
for
the
present
purpose
.
His
purpose
is
to
bring
the
Iewes
vnto
the
faith
of
Christ
,
and
that
he
may
the
better
doe
this
,
it
is
needfull
to
declare
,
that
they
excel
other
nations
in
this
one
thing
,
because
the
sauiour
was
promised
them
:
whose
kingdome
is
their
principal
and
only
felicitie
.
This
is
therefore
Paul
his
beginning
,
that
wheras
they
were
chosen
in
times
past
to
be
the
peculiar
people
of
God
:
whereas
they
had
so
many
benefites
bestowed
vppon
them
from
time
to
time
,
though
they
shewed
themselues
most
vnworthie
,
this
did
depend
vppon
the
promise
of
the
Messias
,
and
did
tend
to
that
end
,
that
God
might
gouerne
them
by
the
hand
of
the
Messias
:
and
that
therefore
they
haue
nothing
wherof
they
may
boast
,
vnlesse
they
be
gathered
vnder
their
head
.
Yea
that
vnlesse
they
receiue
him
when
hee
is
offered
,
the
couenant
of
life
which
God
had
made
with
their
fathers
shal
be
void
,
and
the
adoption
shall
be
frustrate
.
This
is
the
drift
of
the
first
part
of
the
sermon
,
that
this
is
the
principall
point
of
the
lawe
and
the
foundation
of
Gods
couenant
,
that
they
haue
Christ
for
their
captaine
and
gouernour
,
that
he
may
restore
all
things
among
them
:
that
without
him
religion
cannot
stande
,
and
that
they
shall
bee
most
miserable
without
him
.
Thence
Paule
passeth
vnto
another
member
,
that
Iesus
whom
he
preacheth
is
Christe
in
deed
,
through
whom
saluation
is
offered
to
the
people
:
also
he
declareth
the
meanes
of
the
redemption
purchased
by
him
.
Furthermore
,
he
intreateth
of
his
power
and
office
,
that
they
may
knowe
what
good
things
they
ought
to
hope
for
at
his
handes
.
The
conclusion
containeth
a
chiding
.
For
he
threatneth
to
them
horrible
iudgement
,
if
they
refuse
the
authour
of
saluation
,
who
offereth
himselfe
euen
of
his
owne
accorde
,
whom
earnestly
to
desire
,
the
Law
and
prophetes
prouoke
.
This
is
in
a
maner
the
summe
,
now
let
vs
discusse
euery
point
by
it selfe
,
Men
and
brethren
,
Because
Paul
knew
that
there
were
many
bastardlie
sonnes
of
Abraham
,
or
such
as
wer
growen
out
of
kind
,
he
calleth
the
Iewes
to
whom
he
speaketh
by
a
double
name
.
First
he
calleth
them
brethren
,
hauing
respect
vnto
common
kinred
,
notwithstanding
he
sheweth
therewithall
that
they
shal
be
true
Israelites
,
if
they
feare
God
,
&
that
euen
then
they
are
likewise
true
hearers
,
because
the
feare
of
the
Lorde
is
the
beginning
of
wisdome
.
In
like
sort
hee
maketh
the
faithfull
attentiue
,
and
purchaseth
audience
among
them
:
as
if
he
should
say
,
Seeing
many
boast
that
they
are
sonnes
of
Abraham
,
who
were
vnworthie
of
such
honour
,
shew
your selues
to
be
no
bastardly
seede
.
Let
vs
learne
by
this
that
it
is
not
a
fault
common
to
one
age
onely
,
that
good
and
sincere
worshippers
being
mixed
with
hypocrites
haue
the
name
of
the
church
common
among
them
.
But
we
must
haue
a
great
care
hereof
,
that
wee
be
in
deed
,
that
which
wee
are
called
:
which
thing
the
true
feare
of
Almightie
GOD
will
bring
to
passe
:
and
not
the
externall
profession
alone
.
17.
The
God
of
this
people
.
This
preface
did
witnesse
that
Paul
did
goe
about
no
new
thing
,
which
might
leade
away
the
people
from
the
lawe
of
Moses
.
There
is
but
one
God
who
is
God
of
all
nations
:
but
hee
calleth
him
God
of
that
people
,
to
whom
he
had
bound
himselfe
,
&
who
was
worshipped
amongst
the
posteritie
of
Abraham
,
amongst
whom
alone
true
and
pure
religion
was
to
be
found
.
To
the
same
ende
tendeth
that
which
is
added
immediately
,
Hee
chose
our
fathers
.
For
he
testifieth
by
these
wordes
,
that
he
seeketh
nothing
lesse
,
then
that
they
may
fall
away
from
the
true
and
liuing
God
,
who
hath
seperated
them
from
the
residue
of
the
worlde
.
Neither
doe
I
doubt
,
but
that
hee
did
more
manifestly
expresse
that
he
did
not
preach
to
them
an
vnknowen
or
strange
God
:
but
the
same
who
reuealed
himselfe
long
agoe
to
their
fathers
:
so
that
he
doth
brieflie
comprehende
the
sound
knowledge
of
god
grounded
in
the
law
,
that
their
faith
conceiued
out
of
the
law
&
prophets
may
continue
firme
.
Notwithstanding
he
doth
in
the
mean
season
commend
and
set
foorth
the
free
loue
of
God
toward
that
people
.
For
howe
came
it
to
passe
that
onely
the
children
of
Abraham
were
the
church
and
inheritance
of
God
,
saue
onely
because
it
pleased
God
to
disceuer
them
from
other
nations
?
For
there
was
no
worthinesse
to
distinguish
them
but
the
difference
began
at
the
loue
of
God
,
wherwith
he
did
freely
loue
Abraham
.
Of
this
free
loue
of
God
Moses
doth
oftententimes
put
the
Iewes
in
minde
:
as
Deut.
4.7.10.14.32
.
and
in
other
places
:
He
did
driue
out
a
people
.
Paul
teacheth
that
all
those
benefits
which
god
bestowed
afterward
vpon
the
Iewes
,
did
proceed
and
flow
from
that
free
fauour
which
he
did
beare
toward
their
fathers
.
For
this
was
the
cause
that
they
wer
deliuered
by
the
wonderful
power
of
god
,
&
brought
by
his
hand
into
the
possession
of
the
land
of
Canaan
,
after
that
he
had
driuen
out
so
many
nations
for
their
sake
.
For
it
is
no
small
matter
for
the
land
to
be
depriued
of
her
inhabitors
,
that
she
might
receiue
strangers
.
This
is
the
fountaine
and
roote
of
all
good
thinges
,
whereunto
Paul
calleth
vs
,
that
god
chose
the
fathers
.
This
was
the
reason
&
cause
which
moued
god
to
so
great
patience
,
that
hee
would
not
cast
off
that
rebellious
people
,
who
shoulde
otherwise
haue
destroyed
themselues
a
thousand
times
with
their
owne
wickednesse
.
Therefore
where
the
scripture
maketh
mention
that
their
sinnes
were
pardoned
,
it
saith
,
that
god
remembred
his
couenant
.
He
saith
that
they
were
exalted
,
though
they
were
strangers
,
that
they
may
remember
how
worthie
&
gorgeous
their
deliuerance
was
.
18
He
suffered
their
manners
.
The
compounde
verbe
hath
greater
force
and
grace
in
the
greeke
,
whereby
the
mercifulnesse
of
god
is
expressed
,
in
suffering
the
people
whom
he
knew
to
be
stubborne
and
disobedient
.
And
Paul
giueth
vs
to
vnderstand
againe
,
that
the
election
of
god
was
the
cause
,
that
his
goodnesse
did
striue
with
the
wickednesse
of
the
people
.
Notwithstanding
wee
must
note
that
god
did
so
take
pittie
vpon
his
elect
people
,
whiles
that
he
will
continue
firme
in
his
purpose
,
that
he
did
notwithstanding
sharply
punishe
the
rebellious
and
wicked
.
Hee
spared
the
people
in
deed
,
so
that
hee
did
not
quite
destroy
them
,
as
he
might
by
good
right
,
but
hee
founde
also
meanes
,
20
He
gaue
them
iudges
.
Vnder
this
name
the
scripture
comprehendeth
rulers
&
gouernours
,
and
here
is
another
testimonie
of
the
infinite
goodnes
of
god
toward
the
Iewes
,
in
that
he
pardoned
so
many
back
slidings
in
them
.
For
it
is
likely
that
Paul
handled
those
things
more
at
large
which
Luke
gathereth
briefly
.
And
we
know
what
was
the
estate
of
the
people
,
during
al
that
time
,
seing
that
through
vntamed
wantonnes
they
did
euer
now
&
then
shake
off
the
yoke
.
They
were
often
punished
with
most
greeuous
plagues
,
yet
so
soone
as
they
wer
once
humbled
,
God
deliuered
them
from
the
tyrannie
of
their
enemies
:
So
that
hee
saued
the
body
therof
aliue
amidst
many
deaths
,
foure
whole
ages
and
one
halfe
.
And
hereby
it
appeareth
how
vnworthie
they
were
of
the
fauor
of
God
which
they
did
despice
and
reiect
so
often
,
vnlesse
the
constancie
of
the
election
had
gotten
the
victorie
.
For
how
is
it
that
God
is
neuer
wearied
,
but
that
he
keepeth
promise
with
those
who
are
truce
breakers
an
hundreth
times
,
saue
only
because
turning
his
eyes
toward
his
Christe
,
hee
hath
not
suffered
his
couenaunt
grounded
in
him
to
decay
or
perishe
.
21
Afterward
they
desired
.
And
this
chaunge
was
all
one
as
if
they
would
quite
and
manifestly
ouerthrowe
the
gouernment
which
he
had
appointed
,
22
I
haue
found
Dauid
my
seruant
.
This
title
was
not
so
much
cited
in
praise
of
the
person
,
as
that
Paul
might
make
the
Iewes
more
attentiue
to
receiue
Christ
.
For
the
Lord
doth
testifie
that
his
mind
was
thorowly
set
vpon
Dauid
for
no
light
cause
,
but
he
commendeth
in
him
som
singular
thing
,
and
by
extolling
him
so
highly
,
his
intent
is
to
lift
vp
the
mindes
of
the
faithfull
vnto
Christ
in
his
person
.
23
According
to
promise
.
This
clause
doth
also
proue
that
whiche
I
haue
alreadie
said
elswhere
,
that
in
sending
Christ
,
the
Lorde
had
respect
only
vnto
his
owne
faithfulnesse
and
goodnesse
.
For
hee
sent
him
because
he
had
promised
so
to
doe
.
And
as
the
promise
doth
testifie
that
saluation
was
free
,
so
it
doeth
also
purchase
no
small
credite
to
the
Gospel
:
because
it
appeareth
by
this
that
Christ
came
not
at
a
sodaine
,
of
whom
there
was
neuer
any
thing
spoken
:
but
that
he
who
was
promised
from
the
beginning
,
was
now
giuen
in
his
time
.
But
the
promises
which
Luke
here
toucheth
by
the
way
,
are
famous
and
well
knowen
.
And
they
were
so
common
among
the
Iewes
,
that
they
called
Christ
commonly
,
by
no
other
name
,
but
the
sonne
of
Dauid
.
Hee
saith
that
Iesus
was
raised
vp
to
Israel
,
because
though
saluation
belong
to
all
the
whole
world
,
24
After
that
Iohn
had
preached
before
the
face
of
his
entrance
,
the
baptisme
of
repentance
to
all
the
people
of
Israel
:
25
And
when
Iohn
fulfilled
his
course
,
he
said
:
Whom
doe
yee
thinke
me
to
be
?
I
am
not
,
But
beholde
,
he
commeth
after
mee
,
whose
shoe
latchets
I
am
not
worthie
to
loose
.
26
Men
and
brethren
,
children
of
the
generation
of
Abraham
,
and
those
who
among
you
feare
God
,
to
you
is
the
worde
of
this
saluation
sent
.
24
Wee
knowe
what
office
Iohn
had
,
to
wit
,
to
prepare
the
way
of
the
Lorde
.
Therefore
Paule
bringeth
in
his
testimonie
,
that
hee
may
proue
to
the
Iewes
,
that
he
preached
no
false
Christ
,
but
the
true
Christ
of
God
,
whom
that
most
famous
forerunner
had
before
commended
:
not
that
mans
testimonie
is
sufficient
to
proue
so
weightie
a
matter
:
but
there
was
another
respect
to
be
had
to
Iohn
,
whom
all
men
almost
did
thinke
to
be
a
prophet
of
God
.
Therefore
hence
commeth
the
authoritie
of
the
testimonie
,
that
a
cryer
sent
from
heauen
,
and
no
priuate
man
,
speaketh
of
Christe
.
And
Paule
reciteth
two
thinges
summarilie
concerning
Iohn
,
that
he
taught
the
baptisme
of
repentaunce
before
Christ
his
comming
:
Secondly
,
that
casting
from
him
of
his
owne
accorde
the
title
and
honour
of
the
Messias
,
hee
submitted
himselfe
to
Christ
.
The
baptisme
of
repentance
.
Baptisme
brought
in
contrarie
to
the
rite
and
custome
of
the
lawe
was
a
token
of
great
alteration
.
For
it
was
vnlawful
to
renue
any
thing
before
Christes
comming
.
The
Iewes
had
in
deed
in
the
lawe
their
baptismes
or
washinges
which
were
also
exercises
of
repentaunce
,
but
Iohn
was
the
authour
of
new
and
strange
baptism
,
or
rather
the
minister
,
who
put
them
in
hope
of
the
restoring
long
looked
for
and
desired
.
When
he
calleth
it
the
baptisme
of
repentance
,
he
doth
not
exclude
remission
of
sinnes
,
but
hee
speaketh
according
to
the
circumstance
of
the
place
,
because
this
baptisme
was
a
preparation
vnto
the
faith
of
Christ
.
And
we
must
note
the
phrase
,
that
hee
preached
baptisme
:
Whereby
we
are
taught
,
that
the
sacramentes
are
then
rightly
administred
,
when
doctrine
is
ioyned
with
the
visible
figure
.
For
the
mouth
of
the
baptiser
must
not
be
dumb
:
because
the
signe
is
vaine
without
doctrine
.
25
When
Iohn
fulfilled
his
course
.
The
second
member
of
the
testimonie
,
that
when
Iohn
drew
neere
to
the
end
of
his
course
,
hee
sent
his
disciples
to
Christ
.
For
he
had
fashioned
them
before
with
the
rudimente
of
baptisme
,
and
then
he
sent
them
to
Christ
(
as
they
say
)
from
hand
to
hand
.
And
this
interrogation
,
Whom
do
ye
thinke
me
to
be
?
is
not
a
question
of
one
that
doubteth
.
For
Iohn
reproueth
and
chideth
the
Iewes
,
because
they
did
falsly
giue
to
him
the
honour
of
the
Messias
,
though
it
may
be
read
in
one
text
,
I
am
not
he
whom
you
take
me
to
be
:
yet
the
other
reading
is
more
vsuall
,
as
it
hath
also
greater
force
to
refute
the
error
.
Furthermore
,
his
testimonie
doth
deserue
greater
credite
,
in
that
he
doth
willingly
refuse
the
honour
offered
him
(
which
he
might
haue
taken
to
himselfe
not
without
commendation
)
and
doth
submit
himself
to
another
.
There
cannot
assuredly
be
any
suspition
of
ambition
,
or
of
seeking
after
honour
here
,
which
may
discredite
his
words
.
Behold
he
commeth
.
That
is
,
he
is
about
to
come
:
the
Hebrew
phrase
which
is
common
enough
euen
in
the
new
testament
,
whereas
he
confesseth
that
he
is
vnworthie
to
loose
the
latchets
of
Christes
shoes
:
It
is
a
prouerbiall
figure
,
wherby
he
abaseth
himselfe
so
much
as
he
can
,
least
his
greatnesse
darken
Christ
his
glory
:
for
he
meant
to
do
that
faithfully
which
was
giuen
him
in
charge
,
that
Christ
alone
might
haue
the
preheminence
.
Therfore
he
saith
:
that
how
great
soeuer
he
be
,
yet
he
is
nothing
in
respect
of
Christ
.
For
though
God
feruants
haue
their
dignity
:
yet
being
compared
to
Christ
,
they
must
all
be
as
nothing
,
that
he
alone
may
excell
:
as
we
see
all
starres
vanish
away
,
that
they
may
giue
place
to
the
brightnesse
of
the
Sunne
.
26
Men
and
brethren
.
Paul
doth
againe
prick
forward
the
Iewes
to
embrace
Christ
.
For
this
ought
to
haue
raised
no
smal
studie
and
attentiuenesse
in
their
mindes
,
when
as
they
saw
their
saluation
handled
,
and
that
the
message
of
saluation
was
appointed
properly
for
them
.
He
calleth
them
children
of
Abraham
,
not
only
for
honours
sake
,
but
that
they
may
know
that
they
be
heires
of
eternall
life
,
and
hee
speaketh
them
so
fayre
,
that
it
might
not
greeue
them
to
depart
from
the
Scribes
and
priests
whom
they
worshipped
:
because
they
must
needs
receiue
Christ
:
Furthermore
we
must
remember
that
which
I
saide
before
:
though
the
gate
of
the
kingdome
of
heauen
were
set
open
to
the
Gentiles
,
yet
were
not
the
Iewes
throwne
downe
from
their
estate
,
but
were
counted
the
first
begotten
in
Gods
familie
.
Therfore
is
it
that
he
saith
,
that
saluation
was
sent
to
them
,
because
they
wer
first
in
order
:
yet
because
the
carnall
kinred
was
of
it selfe
of
no
great
importance
,
and
the
vngodlines
of
many
brake
out
,
Paul
speaketh
specially
vnto
the
true
worshippers
of
God
,
signifying
,
that
word●s
were
but
vaine
,
vnlesse
the
feare
of
God
reigne
in
their
hearts
,
which
may
receiue
them
,
and
receiuing
them
,
may
foster
them
.
Wee
must
note
this
title
of
the
Gospel
,
that
it
is
called
the
worde
of
saluation
.
Wherefore
their
hardnes
must
needs
be
great
whom
it
doth
not
allure
with
the
sweetnesse
that
is
in
it
.
27
For
those
which
dwelt
in
Ierusalem
,
and
their
rulers
,
seeing
that
they
knewe
him
not
,
neither
the
voices
of
the
prophetes
which
are
read
euery
Sabboth
day
:
when
they
had
condemned
him
,
they
fulfilled
them
.
28
And
when
they
had
found
no
cause
of
death
in
him
,
they
desired
Pilat
that
hee
would
crucifie
him
.
29
And
after
that
they
had
,
fulfilled
all
things
which
were
written
of
him
,
when
they
had
taken
him
downe
from
the
tree
,
they
put
him
in
a
tombe
.
30
But
God
raised
him
vp
from
the
dead
.
31
Who
appeared
many
dayes
to
those
which
went
vp
with
him
from
Galilee
to
Ierusalem
who
are
his
witnesses
to
the
people
.
27
He
doth
wisely
and
in
due
time
preuent
an
offence
which
might
haue
been
a
great
hinderance
to
their
faith
.
For
Ierusalem
was
Gods
sanctuarie
,
the
kinges
seat
,
the
fountaine
of
truth
,
and
the
light
of
all
the
whole
worlde
,
but
Christ
was
put
to
death
there
.
Furthermore
,
nothing
could
seeme
more
absurd
to
looke
too
,
then
to
receiue
him
,
who
was
cast
out
of
the
temple
of
God
:
and
to
seeke
the
doctrine
of
saluation
any
where
els
,
then
there
whence
God
himselfe
had
testified
it
should
come
.
Moreouer
by
beleeuing
in
Christ
they
seemed
to
make
a
departure
from
the
church
.
And
therfore
this
one
obiection
was
strong
enough
to
refute
al
Paul
his
sermon
,
why
doest
thou
force
vpon
vs
vnder
colour
of
Gods
couenant
,
a
man
whom
the
principall
part
of
the
holy
people
condemned
?
This
obiection
doth
Paul
answere
,
least
it
hinder
the
course
of
the
Gospel
.
And
not
that
only
,
but
he
tu●neth
it
also
to
the
contrarie
part
.
For
seeing
that
the
author
of
life
was
despiced
&
reiected
at
Ierusalem
,
Paul
exhorteth
the
men
of
Antioch
,
at
least
those
who
among
them
feared
God
,
that
they
receiue
him
so
much
the
more
ioyfully
.
For
this
doth
the
casuall
worde
declare
:
as
if
hee
should
haue
saide
,
seeing
that
Ierusalem
knewe
not
her
good
,
it
behoueth
you
to
bee
the
more
awaked
and
inflamed
,
least
the
same
vnthankfulnesse
and
frowardnesse
bee
founde
in
you
.
But
hee
vseth
another
reason
to
remoue
the
offence
,
to
wit
,
that
their
vngodlinesse
was
so
farre
from
diminishing
any
whit
of
Christ
his
diuine
excellencie
,
that
it
ought
rather
to
serue
to
proue
&
establishe
the
same
.
For
whereby
doth
Christ
better
appeare
,
then
because
all
that
was
fulfilled
in
him
which
had
been
foretolde
in
the
Lawe
and
prophetes
?
Seeing
they
knew
him
not
.
Though
deliberate
malice
did
enforce
the
rulers
to
oppresse
Christ
,
yet
doth
Paul
truly
impute
it
to
ignorance
,
because
otherwise
they
would
neuer
haue
crucified
the
Lord
of
glory
.
1.
Cor.
2.
This
they
fulfilled
.
28
When
as
they
found
no
cause
of
death
.
It
was
very
appertinent
to
the
matter
that
they
should
know
that
Christ
was
put
to
death
giltlesse
,
For
we
could
not
haue
bin
iustified
by
his
death
,
if
he
had
suffered
death
for
his
owne
euill
deedes
.
Therefore
it
was
requisite
that
he
shoulde
bee
giltlesse
,
that
his
death
might
be
a
satisfaction
for
the
sins
of
the
worlde
.
And
vndoubtedly
I
thinke
that
Paul
did
plainly
declare
,
that
Pilat
condemned
Christ
,
not
according
to
the
office
of
a
iudge
,
but
that
he
consented
that
he
should
be
put
to
death
,
after
that
he
was
ouercome
with
the
vngodly
requests
of
the
people
:
and
also
that
the
Iewes
were
driuen
by
lust
,
and
not
enforced
by
reason
to
desire
Christes
death
.
For
it
stood
him
vpon
to
terrifie
the
hearers
,
that
they
might
not
couple
themselues
to
so
wicked
a
fact
.
But
Luke
doth
nowe
in
few
wordes
set
downe
after
his
common
custom
,
those
thinges
which
Paule
did
then
more
at
large
declare
.
29
When
they
had
fulfilled
all
things
.
To
wit
,
which
it
pleased
God
should
be
done
by
them
.
For
they
did
so
handle
Christe
,
that
there
was
nothing
of
the
prophesies
of
the
scripture
left
vnfulfilled
.
By
this
means
is
the
stumbling
block
(
which
the
vnderstanding
of
the
flesh
conceiueth
by
reason
of
the
ignominie
of
the
crosse
)
taken
away
,
that
the
son
of
god
was
not
laid
open
to
the
furious
furie
of
the
wicked
:
but
he
obeyed
his
fathers
decree
.
30
God
hath
raised
him
vp
.
The
death
of
Christ
was
the
saluation
of
the
godly
,
yet
ioyned
with
the
resurrection
:
therfore
doth
Paul
stand
longer
vpon
this
second
point
.
For
hee
shoulde
neuer
haue
perswaded
his
hearers
that
they
were
to
seeke
saluation
in
Christes
death
,
vnlesse
the
power
of
Almightie
GOD
had
appeared
in
raysing
Christe
from
death
.
31
After
that
he
hath
said
that
Christ
came
out
of
the
graue
,
which
was
beset
with
the
hired
ministers
of
the
aduersaries
:
hee
addeth
nowe
that
hee
appeared
to
many
of
the
disciples
,
which
bare
faithful
witnesse
to
the
people
.
And
he
calleth
them
witnesses
either
in
respect
of
their
office
:
32
And
wee
preache
to
you
glad
tidinges
that
the
promise
made
to
the
fathers
,
33
Hath
God
fulfilled
to
their
children
:
hauing
raised
vp
Iesus
,
as
it
is
written
in
the
second
Psalme
,
Thou
art
my
sonne
this
day
haue
I
begotten
thee
.
34
And
in
that
he
hath
raised
him
vp
from
the
dead
,
not
to
return
hereafter
to
corruption
,
hee
hath
saide
thus
,
I
will
giue
you
the
holy
thynges
of
Dauid
.
35
Therefore
he
saith
also
in
another
place
:
Thou
shalt
not
suffer
thine
holy
one
to
see
corruption
.
36
Dauid
in
deede
when
he
had
serued
his
time
,
by
the
counsell
of
God
hee
fel
on
sleepe
:
and
was
laid
vnto
his
fathers
,
and
saw
corruption
.
37
But
he
whom
God
raised
saw
no
corruption
.
32
We
preach
to
you
glad
tidings
.
Hee
doth
nowe
challenge
to
himselfe
the
office
and
honour
of
an
Apostle
,
that
he
may
be
heard
as
a
lawful
minister
of
God
.
And
he
saith
the
summe
of
the
Ambassage
inioyned
him
,
is
,
that
that
is
reuealed
&
giuen
in
their
time
which
was
promised
in
times
past
.
And
in
fewe
wordes
doeth
he
comprehend
many
&
great
matters
.
First
,
hee
giueth
them
to
vnderstande
that
hee
bringeth
in
nothing
which
is
new
or
contrary
to
the
law
and
prophets
,
but
that
he
did
reueale
the
fulfilling
of
that
doctrine
which
they
themselues
did
confesse
and
were
perswaded
to
haue
been
deliuered
by
God
.
Whereupon
it
followeth
that
they
cannot
refuse
that
which
hee
offereth
them
,
but
they
shall
breake
the
couenant
made
with
the
fathers
by
God
,
so
much
as
in
them
shall
lie
:
secondly
,
hee
commendeth
the
faithfulnesse
of
God
,
because
it
doth
now
in
very
deed
appeare
,
that
there
was
nothing
promised
in
times
past
vnaduisedly
or
in
vaine
:
but
he
doth
chiefly
extoll
the
greatnesse
of
the
grace
giuen
at
length
in
Christe
.
For
we
must
note
the
comparison
betweene
them
and
the
fathers
,
when
hee
saieth
,
that
they
had
gotten
that
which
was
promised
to
the
fathers
.
For
the
more
liberallie
the
grace
of
God
is
powred
out
vppon
them
,
the
more
filthie
shall
their
vnthankfulnesse
bee
,
if
they
shall
despice
or
loath
that
vnestimable
good
thing
.
For
what
els
were
this
,
but
to
cast
downe
at
their
feete
a
treasure
euen
reached
out
to
them
that
they
might
take
holde
thereof
,
and
so
consequently
laid
in
their
lap
,
the
hope
whereof
was
reuerentlie
embraced
by
the
father
when
it
was
shewed
them
a
farre
off
,
and
which
they
did
foster
during
their
whole
life
?
But
some
man
may
ask
this
question
concerning
those
who
liued
vnder
the
law
,
whether
euen
they
wer
not
made
partakers
of
the
promises
?
I
answere
,
that
there
is
such
a
societie
of
the
same
grace
among
vs
which
doth
not
hinder
the
long
distance
.
But
this
was
Paul
his
meaning
,
that
their
faith
stood
as
it
were
in
doubt
,
vntill
Christ
appeared
,
in
whome
all
the
promises
of
God
are
Yea
and
Amen
:
33
To
their
children
,
namely
to
vs
.
It
is
certaine
that
Paule
speaketh
of
naturall
children
,
who
had
their
beginning
of
the
holy
fathers
,
which
wee
must
therefore
note
,
because
certaine
brainsicke
men
drawing
all
thinges
vnto
allegories
,
dreame
that
there
is
no
respect
to
be
had
in
this
place
of
kinred
,
but
only
of
faith
.
And
with
such
an
inuention
they
make
the
holie
couenaunt
of
God
of
none
effect
,
where
it
is
said
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
.
It
is
faith
(
say
they
)
alone
,
which
maketh
vs
the
children
of
Abraham
.
After
that
he
had
raised
Christ
.
The
word
raised
,
in
my
iudgement
reacheth
farther
,
than
it
doth
where
it
is
shortly
after
repeated
.
For
he
doth
not
onely
say
that
Christ
rose
from
the
dead
,
but
that
he
was
appointed
of
god
,
and
as
it
were
brought
to
light
by
the
hand
of
god
,
that
he
might
fulfill
the
office
of
the
Messias
,
as
the
scripture
teacheth
euery
where
,
that
kings
and
Prophets
are
raised
vp
.
For
the
word
anastesai
,
is
sometimes
taken
in
this
sense
:
And
this
reason
moueth
me
thus
to
thinke
,
because
God
by
sending
his
sonne
into
the
world
,
did
fulfill
his
promise
made
to
his
seruants
in
times
past
,
by
the
effect
it selfe
.
Like
as
in
the
second
Psalme
.
Though
the
Greeke
bookes
agree
in
the
number
,
yet
we
must
not
passe
ouer
that
which
Erasmus
saith
,
that
many
of
the
old
writers
read
the
first
Psalme
.
And
it
may
be
that
Luke
wrot
so
.
For
that
which
at
this
day
is
counted
the
second
Psalme
,
might
haue
bin
called
the
first
not
without
reason
,
seing
that
it
is
likely
that
the
first
Psalme
was
added
in
steed
of
a
Proeme
by
the
Scribes
and
Priestes
,
by
whose
industrie
the
Psalmes
were
gathered
into
one
bodie
.
For
the
name
of
the
authour
is
not
set
to
it
,
and
it
doeth
onely
exhort
to
meditate
vpon
the
Law
of
God
.
But
there
is
no
great
weight
in
that
matter
.
For
this
is
the
chiefest
thing
,
that
we
know
how
properly
and
how
well
Paul
applieth
the
testimonie
taken
out
of
the
Psalme
vnto
the
matter
which
he
hath
in
hand
.
We
do
not
denie
that
Dauid
when
he
saw
that
he
was
on
euery
side
assailed
by
his
enimies
,
and
that
they
were
of
greater
power
&
might
,
than
that
he
was
able
to
resist
them
,
doth
set
against
them
Gods
aide
,
who
he
knew
was
the
authour
of
his
kingdome
and
Reigne
.
But
forasmuch
as
he
was
a
figure
of
the
true
Messias
,
we
know
that
those
things
were
shadowed
in
his
person
,
which
doe
appertaine
wholy
and
perfectly
to
the
Messias
alone
.
And
the
text
it self
doth
proue
sufficiently
,
that
there
is
not
onely
a
simple
and
bare
thankesgiuing
contained
there
,
agreeable
to
Dauids
kingdome
,
but
it
is
a
higher
prophecie
.
For
it
is
wel
knowne
that
Dauid
did
in
his
life
scarce
tast
of
the
hundreth
part
of
the
glory
which
is
spoken
of
in
this
place
,
concerning
which
we
haue
spoken
more
at
large
Chapter
4.
Now
let
vs
looke
nigher
into
the
words
,
kings
are
in
deed
called
sonnes
of
God
.
Psal.
82.6
.
But
seing
that
God
doth
intend
to
prefer
Dauid
before
all
other
kings
,
and
to
exempt
him
out
of
the
number
of
them
:
this
title
of
honor
is
giuen
to
him
principallie
aboue
all
other
:
not
because
so
great
honour
resteth
in
his
person
,
because
by
this
meanes
he
should
passe
the
Angels
,
as
it
is
in
the
Epist.
to
the
Heb.
1.
cha.
Therfore
he
is
thus
gorgeously
set
out
in
respect
of
Christ
,
whose
image
he
was
,
that
God
doth
not
take
him
for
one
of
the
common
,
sort
,
or
for
some
one
of
a
great
multitude
,
but
he
doth
as
it
were
acknowledge
him
to
his
onely
begotten
sonne
.
The
proofe
followeth
,
Because
God
did
beget
him
,
when
he
established
the
kingdome
in
his
hand
.
For
that
was
not
done
by
mans
industrie
,
but
God
shewed
from
heauen
the
inuincible
power
of
his
hand
,
whereby
it
might
plainly
appeare
that
he
reigned
according
to
Gods
counsel
.
Therefore
this
Begetting
by
him
mentioned
,
must
be
referred
vnto
the
vnderstanding
or
knowledge
of
men
:
to
wit
,
because
it
was
then
openlie
known
that
he
was
begotten
of
God
,
when
as
he
was
set
vpon
the
throne
of
the
kingdome
wonderfully
,
contrarie
to
the
hope
of
all
men
,
and
did
by
the
heauenly
power
of
the
Spirit
breake
infinit
conspiracies
:
because
hee
could
not
reigne
,
vntill
he
had
brought
all
nations
round
about
him
in
subiection
,
as
if
a
certaine
world
were
subdued
.
Now
let
vs
come
vnto
Christ
.
He
came
not
into
the
world
without
testimony
,
whereby
he
did
proue
that
he
was
the
son
of
God
.
For
his
glory
did
appeare
,
as
became
the
only
begotten
son
of
god
,
as
it
is
written
Iohn
.
1.14
.
and
he
saith
euerywhere
that
he
hath
God
for
the
witnesse
and
maintainer
of
this
honor
.
Therefore
God
begat
Christ
,
when
he
gaue
him
certaine
markes
,
whereby
he
might
be
knowne
to
be
his
true
&
liuely
image
&
son
.
And
yet
this
doth
not
let
,
but
that
Christ
is
the
wisedome
,
begotten
of
the
eternall
father
before
time
,
but
that
is
the
secreat
generation
:
&
now
Dauid
declareth
that
it
was
reuealed
to
men
:
so
that
the
relation
is
as
we
haue
said
,
vnto
men
and
not
vnto
God
:
because
that
which
was
hidden
in
the
heart
of
God
,
was
made
known
to
men
.
And
it
is
a
verye
fine
figure
,
because
Christ
his
diuinitie
was
no
lesse
declared
and
established
,
then
if
he
had
bin
begotten
of
God
before
the
eyes
of
men
.
I
know
that
Augustine
his
deepe
sight
doth
please
some
,
that
by
to
day
is
meant
perpetuitie
.
But
when
as
the
spirit
of
God
himself
is
his
owne
interpreter
,
&
whereas
he
doth
expound
that
by
the
mouth
of
Paul
which
he
had
said
by
Dauid
,
we
must
not
inuent
any
other
sense
.
And
forasmuch
(
as
the
same
Paul
doth
witnes
)
that
Christ
was
declared
to
be
the
son
of
god
in
power
,
when
he
rose
from
the
dead
,
we
gather
that
this
was
the
principal
token
of
celestiall
excellency
,
&
that
the
father
did
then
bring
him
truly
to
light
,
that
the
world
might
know
that
he
was
begotten
of
him
.
Therefore
though
God
began
to
raise
Christ
when
he
came
into
the
world
,
yet
his
raising
was
then
as
it
were
perfect
&
full
:
because
whereas
he
was
humbled
before
,
hauing
taken
as
it
were
the
forme
of
a
seruant
,
he
did
then
appeare
to
be
the
conqueror
of
death
&
the
Lord
of
life
,
so
that
he
wanted
nothing
of
that
maiesty
which
was
meet
for
the
son
of
god
,
&
that
for
the
onely
begotten
sonne
.
34
That
he
should
not
returne
.
He
addeth
now
the
other
member
,
that
Christ
was
once
raised
from
death
that
he
may
liue
for
euer
,
as
Paul
teacheth
Rom.
6.10
.
Holy
things
,
for
mercies
.
Chessed
,
which
signifieth
meeke
,
merciful
and
gentle
,
is
wont
by
the
Grecians
to
be
translated
Holy
.
Therefore
they
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Dauid
,
the
holy
thinges
of
Dauid
,
whereas
the
Prophet
meaneth
rather
the
grace
promised
to
Dauid
.
But
Paul
granted
this
to
the
ignorant
and
weake
,
who
were
better
acquainted
with
the
Greeke
reading
,
especially
for
as
much
as
the
force
of
the
testimonie
consisteth
in
another
point
.
For
this
is
Paul
his
meaning
in
summe
,
If
the
grace
bee
eternall
which
God
saieth
hee
will
giue
in
his
sonne
,
the
life
of
his
sonne
must
be
eternall
,
and
not
subiect
to
corruption
.
For
wee
must
hold
this
rule
,
that
all
the
promises
of
God
are
in
Christ
,
yea
and
Amen
:
35
Thou
shalt
not
suffer
thy
holy
one
.
This
place
was
likewise
cited
by
Peter
in
the
first
sermon
set
downe
by
Luke
in
the
second
Chapt.
where
I
expounded
the
same
:
therefore
let
the
readers
repaire
thither
.
37
When
Dauid
had
serued
his
time
.
Least
any
man
should
thinke
that
that
place
entreateth
of
Dauid
,
Paul
sheweth
briefely
,
that
this
agreeth
not
to
Dauid
in
all
points
,
whose
corps
was
rotten
in
the
graue
.
Therefore
it
remaineth
,
that
because
this
was
a
priuiledge
belonging
to
Christ
alone
,
that
Dauid
Prophecied
of
him
in
Spirite
.
Neuertheles
we
must
note
the
proportion
betweene
the
members
and
the
head
:
for
as
the
truth
of
this
prophecie
was
found
whole
and
perfect
in
Christ
alone
as
in
the
head
:
so
it
taketh
place
in
all
the
members
according
to
the
measure
and
order
of
euerie
man
.
And
for
as
much
as
Christ
rose
to
this
ende
that
hee
may
fashion
and
make
our
base
bodie
like
to
his
glorious
bodie
:
vpon
this
condition
do
the
godly
go
downe
into
the
pit
,
The
olde
interpreter
distinguisheth
it
otherwise
,
and
certein
Greek
copies
agree
therto
:
to
wit
,
that
Dauid
serued
the
wil
of
God
in
his
time
.
Which
reading
though
it
be
to
be
allowed
,
yet
it
dooth
not
cause
me
to
mislike
the
other
.
For
it
is
neither
superfluous
nor
colde
,
that
he
slept
by
the
wil
of
God
or
the
counsel
of
God
:
because
the
meaning
thereof
is
,
that
God
in
the
death
of
Dauid
did
not
forget
that
prophecie
:
as
if
he
should
saie
that
the
bodie
of
Dauid
laid
in
the
graue
not
without
the
counsel
or
purpose
of
God
,
vntil
it
should
rise
againe
,
that
the
effect
of
the
prophecie
might
be
extended
vnto
Christ
.
If
no
man
mislike
that
which
I
saie
,
we
are
taught
heerby
to
what
end
men
liue
in
the
world
,
to
wit
,
that
one
man
maie
help
another
.
For
euerie
man
doth
not
liue
neither
is
born
for
himselfe
,
but
mankinde
is
knit
togither
with
an
holie
knot
.
Therfore
vnlesse
we
be
disposed
to
ouerthrow
the
lawes
of
nature
,
let
vs
remember
that
we
must
not
liue
for
our selues
,
but
for
our
neighbours
.
But
heer
maie
a
question
be
asked
whether
we
ought
not
also
to
care
for
our
posteritie
?
I
answer
that
the
ministerie
of
the
godlie
is
also
profitable
for
the
posteritie
:
as
we
see
that
Dauid
being
dead
doth
profit
vs
more
at
this
daie
,
then
a
great
part
of
those
which
liue
with
vs
:
but
Paul
meaneth
simplie
,
that
the
faithful
during
their
whole
life
employ
themselues
and
their
offices
to
help
their
neighbours
,
and
that
death
is
vnto
them
as
a
goale
because
they
haue
made
an
end
then
,
when
the
Lord
calleth
them
out
of
the
world
.
The
sum
is
,
that
we
must
haue
respect
first
to
our
time
,
that
we
maie
serue
our
brethren
with
whom
,
and
among
whom
we
lead
our
life
:
and
secondlie
we
must
do
our
indeuour
that
the
fruit
of
our
ministerie
maie
redound
vnto
our
posteritie
.
Seing
that
God
prescribeth
his
seruants
this
law
,
their
rashnes
cannot
be
excused
,
who
faigne
that
the
dead
praie
for
vs
,
and
that
they
doo
no
lesse
serue
the
Church
,
then
whiles
they
liued
.
By
the
counsel
of
God
he
fel
on
sleep
.
Paul
might
haue
said
simplie
,
that
Dauid
died
:
he
addeth
by
the
counsel
of
God
,
that
we
maie
know
that
that
was
not
fulfilled
in
the
person
of
the
Prophet
,
which
is
read
in
the
psalme
.
Notwithstanding
we
are
taught
that
the
bond
of
life
and
death
is
in
like
sort
appointed
for
vs
by
God
,
as
it
is
.
Psa.
90.3
.
Thou
sendest
out
men
and
makest
them
to
passe
ouer
,
again
thou
saist
:
Come
again
ye
children
of
men
.
Yea
Plato
setteth
down
this
verie
eloquentlie
,
that
it
is
meet
that
men
passe
out
of
the
world
not
without
the
leaue
and
pleasure
of
God
,
by
whose
hand
they
are
placed
there
as
a
standing
for
a
time
.
And
for
this
cause
when
he
speaketh
of
Dauids
death
,
he
maketh
mention
of
the
counsel
of
God
,
that
we
maie
know
that
corruption
did
not
happen
to
him
by
chance
,
as
if
God
had
forgotten
his
promise
:
but
that
it
came
to
passe
by
Gods
prouidence
,
that
the
faithful
might
know
that
the
prophecie
was
to
be
referred
vnto
another
.
To
sleep
and
to
be
laid
vnto
the
Fathers
,
are
formes
of
speeches
so
wel
knowen
and
so
common
,
that
they
need
no
exposition
.
38
Therefore
be
it
knowen
vnto
you
,
that
through
him
remission
of
sins
is
promised
to
you
.
39
And
from
all
thinges
from
which
yee
could
not
be
iustified
in
the
Lawe
of
Moses
.
40
Whosoeuer
beleeueth
in
this
man
,
is
iustified
.
41
Therefore
take
heed
,
least
that
befall
you
,
which
is
said
in
the
Prophets
:
42
Behold
yee
despicers
,
and
wonder
and
vanish
away
:
because
I
do
a
worke
in
your
dayes
,
a
worke
which
yee
shall
not
beleeue
,
if
a
man
tell
it
you
.
38
Therefore
be
it
knowne
vnto
you
.
After
that
he
hath
declared
the
meane
whereby
saluation
is
purchased
through
Christ
,
he
doth
now
intreat
of
his
office
and
power
.
And
this
is
the
principall
point
,
to
know
what
good
things
we
haue
by
the
comming
of
Christ
,
and
what
we
are
to
hope
for
at
his
hands
.
And
although
Luke
setteth
downe
in
a
worde
that
Paul
preached
of
the
benefits
of
Christ
:
yet
there
is
no
cause
why
any
man
should
doubt
but
that
so
great
matters
were
handled
weightily
and
onely
according
as
their
dignitie
did
require
.
By
this
word
Be
it
knowne
vnto
you
,
Paul
meaneth
that
nothing
should
hinder
them
from
knowing
such
an
excellent
&
plain
matter
saue
only
sloth
:
&
that
therefore
it
was
an
absurd
thing
that
those
benifits
of
God
should
be
hidden
from
the
faithfull
,
which
were
offered
by
Christ
.
For
he
was
sent
with
the
shrill
preaching
of
the
Gospel
,
which
our
faith
ought
to
heare
,
that
it
may
enter
into
the
sure
possession
of
his
good
things
.
For
we
must
know
what
he
is
that
we
may
inioy
him
truely
.
Forgiuenes
of
sinnes
is
set
first
,
whereby
God
doth
reconcile
vs
vnto
himself
.
That
which
God
will
haue
preached
to
all
his
people
,
doeth
he
shewe
to
be
necessarie
for
all
men
.
For
Paul
speaketh
not
to
one
or
two
,
but
to
all
the
Iewes
which
were
at
Antioch
.
Therefore
we
must
first
marke
that
we
be
all
enimies
to
God
through
sinnes
2.
Chapt.
Collos.
Whereupon
it
followeth
that
we
are
all
excluded
from
the
kingdome
of
God
,
and
are
giuen
ouer
to
eternall
death
,
vntill
God
receiue
vs
to
fauour
by
the
free
forgiuenesse
of
sinnes
.
We
must
also
note
this
,
that
God
doth
pardon
to
vs
our
sinnes
,
and
that
he
is
reconciled
through
the
Mediator
,
because
like
as
without
him
there
is
no
satisfaction
,
so
neither
is
there
any
pardon
or
forgiuenesse
of
guiltines
.
These
be
principles
of
our
faith
which
are
not
learned
in
the
schooles
of
the
Philosophers
,
That
all
mankinde
is
condemned
,
and
drowned
in
sinne
,
that
there
is
in
vs
no
righteousnes
which
is
able
to
reconcile
vs
to
God
:
that
the
onely
hope
of
saluation
resteth
in
his
mercie
,
whiles
that
he
doth
freely
forgiue
vs
:
and
that
those
remaine
vnder
the
gilt
,
which
flie
not
vnto
Christ
,
and
seeke
not
forgiuenesse
in
his
death
.
And
from
all
things
.
He
doth
secreatly
preuent
that
which
might
seem
contrary
to
the
former
doctrine
.
For
looke
how
many
ceremonies
of
the
Law
there
were
,
so
many
exercises
were
there
to
obtaine
remission
of
sinnes
.
Therefore
the
Iewes
might
readily
obiect
,
if
he
alone
doe
reconcile
God
to
vs
,
our
sinnes
being
done
away
,
to
what
end
serue
so
many
washings
and
sacrifices
,
which
we
haue
hitherto
vsed
according
to
the
prescript
of
the
Law
?
Therefore
least
the
Ceremonies
of
the
Law
hinder
the
Iewes
,
Paul
teacheth
that
Christ
doth
that
,
which
they
were
not
able
to
do
.
Not
that
Paul
spake
so
briefly
and
compendiously
(
for
he
did
not
hope
that
the
Iewes
would
at
the
first
come
vnto
Christ
,
casting
from
them
sodainly
the
affiance
which
they
had
in
the
righteousnesse
of
the
Law
)
but
it
was
sufficient
for
Luke
briefly
to
collect
the
sum
of
those
things
which
he
then
taught
in
iust
and
due
order
.
His
meaning
is
,
that
the
Mediator
tooke
away
that
let
from
the
Iewes
,
wherein
they
did
sticke
.
The
ceremoniall
Law
ought
in
deede
to
haue
bin
a
schoolemaster
to
leade
them
by
the
hand
vnto
Christ
:
all
rites
commanded
by
God
were
helps
to
help
and
further
their
faith
:
but
as
men
vse
preposterously
to
corrupt
the
holy
ordinances
of
God
,
they
stopt
the
way
before
themselues
by
their
ceremonies
,
&
they
shut
the
gate
of
faith
,
that
they
could
not
come
to
Christ
.
They
thought
they
had
righteousnes
in
sacrifices
,
that
by
washings
was
gotten
true
cleannes
,
that
god
was
pleased
with
them
so
soone
as
they
had
ended
their
external
pompe
:
in
sum
,
forsaking
the
bodie
they
laid
hold
vpon
vain
shadowes
.
God
did
in
deed
appoint
no
vnprofitable
or
vaine
thing
in
the
Law
.
Wherefore
ceremonies
were
sure
and
vndoubted
testimonies
of
remission
of
sins
.
For
God
did
not
lye
in
these
words
,
Let
the
sinner
doe
sacrifice
and
his
iniquitie
shal
be
purged
.
But
as
Christ
was
the
end
of
the
Law
,
and
the
heauenly
patterne
of
the
tabernacle
,
so
the
force
and
effect
of
all
Ceremonies
did
depend
vpon
him
.
Whereby
it
is
proued
that
they
were
vaine
shadowes
,
when
he
was
set
aside
.
Now
we
see
Pauls
drift
and
purpose
,
to
wit
,
that
he
meant
to
draw
away
the
Iewes
from
the
false
and
peruerse
confidence
which
they
reposed
in
the
Law
,
least
being
puffed
vp
,
they
should
thinke
that
they
had
no
need
of
Christs
helpe
,
Be
iustified
in
the
Law
.
This
place
doth
plainly
shew
,
what
the
word
Iustifie
doth
import
in
all
other
places
where
it
is
vsed
:
to
wit
,
to
be
deliuered
&
acquitted
.
There
was
mention
made
of
remission
of
sins
,
Paul
affirmeth
that
there
is
no
other
way
whereby
we
can
obtain
the
same
but
the
grace
of
Christ
.
Least
any
man
should
obiect
that
there
be
remedies
to
be
found
in
the
law
:
he
answereth
that
ther
was
in
them
no
force
.
Therfore
the
sense
is
plain
,
That
they
cannot
be
iustified
from
sin
in
the
law
,
bicause
the
rites
of
the
law
were
neither
iust
nor
lawful
prices
to
remoue
giltines
,
they
were
nothing
worth
of
themselues
to
deserue
righteousnes
,
neither
were
they
sufficient
recompences
to
appease
God
.
Certainely
it
cannot
be
denied
(
but
wickedly
)
that
that
iustification
annexed
to
remission
of
sins
,
is
as
it
were
the
meanes
&
way
to
obtaine
the
same
.
For
what
else
doth
Paul
go
about
,
but
to
confirm
that
saying
,
that
our
sins
are
forgiuen
vs
through
the
benefit
of
Christ
:
by
answering
contrary
obiections
?
And
he
proueth
it
,
because
neither
satisfactions
,
neither
al
the
rites
of
the
law
can
iustifie
vs
from
sin
.
Therfore
he
is
iustified
by
Christ
,
who
is
freely
losed
from
the
gilt
&
iudgment
of
eternal
death
,
to
which
he
was
subiect
.
This
is
the
righteousnes
of
faith
,
whiles
that
God
counteth
vs
iust
,
by
not
imputing
our
sins
.
This
only
proprietie
of
the
word
is
sufficient
to
refute
the
cauils
of
the
Papists
,
who
hold
that
we
are
not
iustified
by
pardon
or
by
free
accepting
,
but
by
habit
and
infused
righteousnes
?
Therfore
let
vs
not
suffer
them
to
rent
in
peeces
vnworthely
&
wickedly
this
text
of
Paule
,
when
he
saith
that
we
are
iustified
from
all
things
,
that
we
may
be
assured
of
remission
of
sins
.
And
now
we
must
know
that
the
law
of
Moses
is
set
against
Christ
,
as
the
principal
meane
to
obtaine
righteousnes
,
if
there
had
bin
any
besids
Christ
,
Paul
disputeth
in
deed
of
ceremonies
:
but
we
must
note
that
there
was
nothing
omitted
in
them
,
which
might
serue
to
purge
sins
&
to
appease
god
.
Yet
there
was
not
one
of
al
the
ceremonies
of
the
law
,
which
did
not
make
man
gilty
,
as
a
new
handwriting
:
as
Paul
teacheth
Col.
2.
What
then
?
Assuredly
God
meant
to
testifie
,
that
men
are
iustified
by
the
death
of
his
son
alone
,
In
the
Law
and
in
Christ
,
signifie
as
much
as
by
the
Lawe
and
by
Christ
,
according
to
the
Hebrew
phrase
.
From
all
things
.
By
this
member
is
refuted
the
wicked
inuention
of
the
Papists
,
who
teach
that
only
original
sin
,
and
actuall
sins
committed
before
baptism
are
clearely
&
freely
forgiuen
by
Christ
,
and
that
other
are
redeemed
by
satisfactions
.
But
Paul
saith
plainly
that
we
are
iustified
from
sins
by
Christ
throughout
the
whole
course
of
our
life
.
For
we
must
remember
that
the
ceremonies
of
the
Law
were
commited
to
the
Iewes
,
that
as
wel
the
profit
as
the
vse
thereof
might
florish
daily
in
the
church
,
that
is
that
the
Iewes
might
in
deed
vnderstand
,
that
their
sacrifices
&
washings
were
not
continually
iterated
in
vaine
.
If
the
truth
&
substance
of
them
be
found
in
Christ
,
it
followeth
that
there
is
no
other
satisfaction
or
sacrifice
to
put
away
sins
,
but
his
death
,
otherwise
there
should
be
no
analogie
or
proportion
betweene
this
&
the
old
figures
.
The
Papists
cal
vs
back
vnto
repentance
and
the
Keyes
:
as
if
the
ceremonies
of
the
Law
were
not
exercises
to
think
vpon
repentance
,
and
as
if
the
power
of
the
Keyes
were
not
annexed
vnto
them
.
But
the
faith
of
the
Godly
was
holpen
by
such
helps
,
that
they
might
flie
vnto
the
grace
of
the
Mediatour
alone
.
Therfore
let
this
remaine
sure
&
certaine
,
that
the
righteousnes
which
we
haue
in
Christ
is
not
for
one
day
or
a
moment
,
but
it
is
euerlasting
,
as
the
sacrifice
of
his
death
doth
daily
reconcile
vs
to
God
.
39
Euerie
one
that
beleeueth
.
Paul
sheweth
how
men
obtaine
the
righteousnes
of
Christ
:
to
wit
,
when
they
receiue
it
by
faith
,
and
that
which
faith
doth
obtaine
,
is
not
obtained
by
any
merits
of
workes
.
Wherefore
Paul
his
opinion
is
plaine
,
That
we
are
iustified
by
faith
alone
:
which
notwithstanding
the
Papists
oppugne
and
striue
against
no
lesse
obstinatly
than
bitterly
.
Neuerthelesse
it
is
requisite
that
we
know
what
the
word
beleue
doth
import
,
which
is
made
vnsauery
to
the
papists
through
ignorance
.
There
be
also
other
benefites
of
Christ
which
we
reape
by
faith
.
For
when
he
regenerateth
vs
by
his
Spirit
,
he
restoreth
in
vs
the
image
of
god
,
&
after
that
the
old
man
is
crucified
,
he
fashioneth
vs
vnto
newnes
of
life
.
But
it
was
ynough
for
Luke
to
expresse
this
one
thing
,
how
men
returne
into
fauour
with
God
,
from
whom
they
be
estraunged
by
sinne
,
because
we
may
easily
passe
thence
vnto
the
residue
.
40
Take
heede
that
that
come
not
vpon
you
.
Because
he
had
to
doe
with
stiffenecked
men
,
or
at
least
there
were
diuerse
in
the
companie
which
were
stiffenecked
,
(
as
if
he
ment
with
a
hammer
to
soften
their
stubbernes
)
he
addeth
a
chiding
vnto
doctrine
.
For
if
the
Iewes
had
bin
obedient
,
and
willing
to
obey
,
vndoubtedly
he
would
haue
sought
sweetly
to
allure
them
vnto
Christ
.
But
it
was
either
their
sluggishnes
or
else
their
wilfulnesse
that
caused
him
to
be
more
angrie
.
Like
as
all
those
must
be
cited
to
appeare
before
Gods
iudgement
seat
,
who
contemne
the
grace
of
Christ
,
and
the
horrible
iudgement
of
eternal
death
must
be
denounced
to
those
.
He
signifieth
in
deed
that
there
is
yet
place
left
for
repentance
,
when
he
willeth
them
to
take
heed
:
yet
notwithstanding
he
telleth
them
therewithall
,
that
vnlesse
they
beware
in
time
,
the
horrible
vengeance
of
God
is
not
far
off
.
Which
is
said
in
the
Prophets
.
The
place
which
is
cited
is
taken
out
of
the
first
Chapter
of
Abacuk
,
but
because
all
prophecies
were
gathered
into
one
volume
or
bodie
,
Paul
saith
that
it
is
written
in
the
prophets
.
41
And
yet
he
doth
not
recite
word
for
word
the
words
of
Abacuk
,
which
go
thus
,
Behold
the
Gentiles
,
and
see
and
wonder
,
and
be
astonied
:
because
a
worke
shall
be
done
in
your
dayes
,
which
no
man
shall
beleeue
when
it
shall
be
told
him
.
Paul
saith
,
Behold
yee
despicers
,
that
the
Iewes
may
know
that
the
vengeance
which
was
once
brought
vpon
their
fathers
,
is
common
to
the
despicers
of
the
worde
:
as
if
he
should
say
,
God
doth
at
this
day
make
no
lesse
account
of
his
word
,
the
contempt
whereof
he
did
once
punish
so
sharpely
.
Therefore
the
Prophet
his
denunciation
doeth
appertaine
vnto
all
ages
:
so
that
the
despicers
cannot
hope
,
that
they
can
escape
that
vengeance
now
,
whereof
others
haue
tasted
.
They
boasted
of
the
Temple
,
they
vanted
that
they
were
the
people
of
God
,
being
puffed
vp
with
wicked
pride
they
despised
all
threatnings
.
Therefore
Paul
putteth
them
in
minde
,
of
that
,
which
God
by
his
Prophets
doth
threaten
to
the
despicers
.
A
worke
in
your
dayes
.
The
sense
is
,
Those
who
refuse
to
beleeue
the
word
of
God
,
shal
feale
his
hand
,
that
being
at
length
with
plagues
conuict
,
they
may
know
that
he
spake
in
earnest
.
It
is
a
common
prouerbe
,
that
experience
is
the
mistresse
of
fooles
.
So
the
Lord
doth
in
deede
punish
the
wicked
,
that
being
tamed
with
miseries
,
they
may
begin
to
confesse
his
power
.
And
what
manner
punishment
doth
he
denounce
?
Because
you
(
saith
he
)
do
not
beleeue
my
word
,
I
will
shew
an
example
among
you
which
no
man
will
beleeue
:
by
which
words
he
meaneth
that
he
will
punish
them
,
so
that
the
world
shall
be
afraid
to
see
it
.
For
as
rebellion
against
God
is
a
detestable
monster
,
so
it
is
no
maruel
if
of
it self
it
beget
monsters
of
punishments
.
Therefore
we
must
beware
least
if
we
cease
to
giue
credence
to
gods
word
,
we
feele
his
hand
more
mighty
than
all
our
senses
do
comprehend
,
and
euen
vnto
the
astonying
of
all
the
whole
world
,
and
least
euen
we
be
made
astonyed
through
feare
,
Abacuk
prophecieth
of
the
destruction
brought
vppon
them
by
the
Chaldeans
:
but
the
punishment
whereby
God
reuenged
the
contempt
of
his
Gospel
was
more
cruell
.
Therefore
let
vs
accustome
our selues
to
feare
God
and
reuerently
imbrace
his
worde
,
least
some
such
things
befall
vs
.
42
And
when
the
Iewes
were
gone
out
of
the
Synagogue
,
the
Gentiles
exhorted
them
that
they
would
speake
to
them
words
betweene
the
Sabaoths
.
43
And
when
the
Synagogue
was
dissolued
,
many
of
the
Iewes
and
religious
proselytes
followed
Paul
and
Barnabas
,
who
talking
with
them
,
perswaded
them
to
continue
in
the
grace
of
God
.
44
And
when
the
Sabaoth
was
come
,
almost
all
the
whole
citie
was
gathered
to
heare
the
word
of
God
.
45
And
when
the
Iewes
saw
the
multitudes
,
they
were
filled
with
indignation
,
and
spake
against
those
things
,
which
were
spoken
by
Paul
,
contrarying
them
and
blaspheming
them
.
42
When
they
were
gone
out
of
the
Synagogue
.
It
may
be
also
read
,
out
of
the
Synagogue
of
the
Iewes
&
peraduenture
more
fitly
.
For
it
is
likely
that
they
wer
gone
out
before
the
multitude
was
dispersed
:
&
that
is
gathered
out
of
the
text
,
because
Luke
saith
shortly
after
,
that
when
the
Synagogue
was
dissolued
certain
of
the
Iewes
did
follow
Paul
&
Barnabas
.
Therfore
the
sense
is
,
that
Paul
and
Barnabas
went
out
,
whiles
the
Iewes
were
yet
assembled
,
&
that
they
were
then
requested
by
the
Gentiles
to
take
some
paines
with
them
in
the
meane
season
.
43
And
that
afterward
there
came
certain
of
the
Iewes
&
proselytes
to
Paul
,
being
both
desirous
to
learne
,
&
also
that
they
might
make
profession
of
their
faith
.
When
as
the
old
interpreter
&
Erasmus
did
translate
it
the
Sabaoth
following
,
they
did
not
vnderstand
Luke
his
meaning
.
For
seing
that
he
intreateth
in
this
place
of
the
Gentiles
,
I
do
not
think
that
they
choose
a
Sabaoth
wherein
they
may
heare
Paul
&
Barnabas
.
For
that
day
was
appointed
for
the
Iewes
,
but
the
Gentiles
had
no
lesse
opportunitie
vpon
other
daies
:
therefore
to
what
end
should
they
defer
their
desire
&
praiers
vntil
the
eight
day
?
yea
rather
they
couet
to
heare
Paul
whiles
he
is
at
leisure
,
&
is
not
occupied
in
teaching
the
Iewes
.
So
that
the
Lord
doth
not
suffer
them
to
be
idle
vntil
the
Sabaoth
come
,
offering
vnto
them
matter
in
the
Gentiles
,
wherin
they
may
exercise
themselues
.
42
They
would
speak
words
.
I
haue
translated
it
as
it
is
in
Luke
,
though
the
article
ta
,
may
bee
taken
for
ta
auta
,
as
in
some
other
places
.
Then
the
sense
shuld
be
,
That
they
were
requested
,
that
they
wold
that
weeke
intreat
of
the
same
things
before
the
gentiles
.
Furthermore
whiles
that
the
gentiles
do
snatch
gredily
at
euery
first
opportunity
,
the
Iews
being
quiet
,
do
neglect
that
which
is
set
before
them
:
saue
only
that
certain
of
them
ioyne
themselues
to
Paul
&
Barnabas
.
Luke
expresseth
the
proselytes
by
name
:
who
seeing
they
had
embraced
the
doctrine
of
the
Law
and
did
worship
the
God
of
Israel
,
were
not
puffed
vp
with
that
pride
,
which
hindred
the
Iewes
who
made
boast
of
their
long
stock
and
race
.
43
Who
speaking
.
The
sense
is
doubtful
.
For
it
may
be
referred
vnto
the
Iewes
and
Proselytes
,
that
they
exhorted
Paul
and
Barnabas
that
they
should
not
faint
,
but
stand
stoutly
in
the
grace
of
God
.
Neither
did
they
want
occasion
:
for
they
sawe
cumbates
prepared
for
them
:
&
that
therefore
they
had
need
of
inuincible
constancy
to
suffer
and
abide
the
brunts
of
the
contrarie
faction
.
Wherefore
that
might
very
well
agree
,
that
being
enflamed
with
a
desire
to
go
forward
,
they
sought
to
encourage
Paul
and
Barnabas
to
hold
on
.
If
you
referre
it
vnto
Paul
and
Barnabas
,
the
sense
shal
be
this
:
that
they
did
not
reiect
those
which
came
,
but
they
intertained
them
courteously
and
gently
,
and
confirmed
and
strengthned
them
,
that
they
might
persist
in
the
grace
which
they
had
receiued
.
And
this
worde
Grace
,
doth
first
comprehend
the
faith
of
the
Gospel
,
secondly
those
good
things
which
come
thence
to
vs
:
or
that
I
may
speake
more
briefely
,
the
calling
into
the
hope
of
eternall
saluation
.
44
And
when
the
Sabaoth
came
.
The
great
assemblie
of
people
doth
proue
that
Paul
and
Barnabas
loytered
not
betweene
the
Sabaoths
,
&
that
they
did
not
take
paines
with
the
Gentiles
in
vaine
.
For
the
studies
and
desires
of
the
people
had
beeene
so
prepared
,
that
they
all
desired
to
know
the
whole
matter
more
surely
:
which
they
did
hope
would
be
,
if
it
shoulde
be
discussed
among
the
Iewes
.
For
we
may
guesse
that
though
they
were
allured
with
some
sweete
taste
,
yet
were
they
not
as
yet
throughly
perswaded
to
receiue
the
doctrine
of
the
Gospell
without
doubting
,
but
that
they
came
into
the
Synagogue
in
a
quandarie
betweene
hope
and
desire
.
45
They
were
filled
.
It
is
no
new
matter
,
for
the
rage
of
the
wicked
to
be
inflamed
when
the
light
of
the
Gospel
is
set
somewhat
neerer
:
especially
when
they
see
the
encrease
of
sound
doctrine
,
they
break
out
with
greater
violence
to
resist
.
And
it
is
to
be
doubted
whether
Luke
do
mean
by
the
word
zeale
,
that
they
were
moued
with
a
certaine
wicked
indignation
,
to
set
themselues
against
Paul
and
Barnabas
:
as
ambition
is
the
mother
as
well
of
enuy
as
of
all
contention
:
or
he
take
zeale
for
indignation
conceiued
thereupon
:
because
they
did
lament
that
the
Gentiles
were
made
equall
with
the
people
of
God
.
For
they
counted
this
a
very
vnmeete
thing
,
that
the
holy
treasure
of
doctrine
,
which
was
the
proper
inheritance
of
the
children
,
should
lie
as
it
were
at
all
mens
feete
.
Gainesaying
and
blaspheming
.
They
were
so
sore
set
vpon
resisting
,
that
they
breake
out
at
length
into
Blasphemy
.
And
Satan
doth
for
the
most
part
driue
the
wicked
vnto
such
madnesse
,
that
when
they
be
ouercome
with
reasons
and
discouraged
,
they
wax
harder
and
harder
,
&
wittingly
&
willingly
they
spue
out
at
length
blasphemies
against
God
and
the
truth
.
Wherfore
we
must
take
so
much
the
more
heed
,
when
as
the
truth
of
God
is
plainely
set
before
vs
,
least
if
we
be
carried
away
with
a
desire
to
speake
against
it
,
we
fall
streightway
into
that
steepe
downe
.
46
And
when
Paul
and
Barnabas
had
taken
[
“
](A17642-e39270-b)
“
Or
boldnesse
.
libertie
,
they
said
:
It
was
necessarie
that
we
should
first
preach
the
word
of
God
to
you
.
And
after
that
ye
reiect
it
,
and
do
not
iudge
your selues
worthy
of
eternal
life
,
behold
we
turne
vnto
the
Gentiles
.
47
For
thus
hath
the
Lord
commanded
vs
:
I
haue
made
thee
a
light
of
the
gentiles
:
that
thou
maist
be
the
saluation
vnto
the
end
of
the
earth
.
48
And
when
the
Gentiles
hearde
,
they
reioysed
,
and
glorified
the
word
of
the
Lorde
:
and
they
beleeued
,
as
manie
as
were
ordained
vnto
eternall
life
.
49
And
the
woorde
of
the
Lord
was
spread
abroad
thoughout
the
whole
Region
.
50
And
the
Iewes
stirred
certaine
religious
and
honest
women
,
and
the
chiefe
men
of
the
Citie
,
and
they
raised
persecution
against
Paul
and
Barnabas
,
and
expelled
them
out
of
their
coastes
.
51
And
they
shaked
off
the
dust
of
their
feet
against
them
,
&
came
to
Iconium
.
52
And
the
Disciples
were
filled
with
ioy
and
with
the
holy
Ghost
.
46
When
they
had
taken
libertie
.
Luke
sheweth
that
the
seruaunts
of
Christ
were
so
farre
from
being
discouraged
with
the
stubbernesse
of
the
enimies
,
that
they
began
therefore
to
inueigh
against
them
a
fresh
more
freely
.
For
though
they
had
sharply
pricked
them
,
yet
they
did
yet
spare
them
a
little
:
but
now
when
they
see
Christ
obstinatly
reiected
by
them
,
they
excommunicate
them
and
depriue
them
of
the
kingdome
of
God
.
And
by
this
example
are
we
taught
,
that
wee
must
not
vse
extreme
seueritie
,
saue
onely
against
those
who
are
quite
past
hope
.
And
the
more
bold
the
reprobate
are
to
oppresse
the
truth
,
the
more
corage
ought
we
to
take
to
our selues
.
For
the
seruants
of
God
must
be
armed
with
inuincible
constancie
of
the
Spirit
,
that
they
may
neuer
giue
place
to
the
diuell
nor
to
his
ministers
:
as
the
Lord
commandeth
Ieremie
to
encounter
with
the
reprobate
with
a
face
of
yron
.
It
was
necessarie
.
He
accuseth
them
of
vnthankfulnes
,
because
whereas
they
were
chosen
by
God
out
of
all
people
,
that
Christ
might
offer
himself
vnto
them
,
they
refuse
so
great
a
benefit
maliciously
.
And
in
the
former
member
he
setteth
downe
the
degree
of
honor
and
excellencie
wherunto
God
had
exalted
them
:
afterward
followeth
the
vpbraiding
,
because
they
do
willingly
cast
from
them
so
great
grace
:
whereupon
he
concludeth
that
it
is
now
time
that
the
gospel
be
translated
vnto
the
gentiles
.
In
that
he
saith
that
it
was
meete
that
it
should
first
be
preached
to
them
,
it
doth
properly
appertaine
vnto
the
time
of
Christ
his
kingdome
.
For
vnder
the
Law
before
Christ
was
giuen
,
the
Iewes
were
not
only
the
first
,
but
alone
.
Such
greatnes
of
grace
which
God
vouchsafed
to
bestow
vppon
them
,
doth
exaggerate
and
encrease
the
greatnes
of
their
sin
,
whiles
that
they
reiect
that
which
is
so
mercifully
offered
vnto
them
.
Therfore
he
addeth
that
they
giue
iudgement
of
themselues
,
that
they
are
vnworthy
of
eternal
life
.
For
seing
that
the
reiecting
of
the
gospel
is
the
denial
of
the
righteousnes
of
God
,
we
need
no
other
iudge
to
condemne
the
vnbeleeuers
.
And
after
that
ye
reiect
.
Paul
seemeth
to
reason
vnfitly
.
For
first
it
was
not
of
necessitie
that
the
Iewes
should
be
excluded
that
the
Gentiles
might
be
admitted
vnto
the
hope
of
saluation
:
secondly
this
was
more
conuenient
,
that
after
the
Iewes
had
imbraced
the
gospel
,
they
shoulde
grant
the
second
place
to
the
Gentiles
.
And
Paul
speaketh
in
like
sort
as
if
they
could
not
grow
togither
into
one
body
:
and
as
if
the
Gospel
could
not
come
vnto
the
Gentiles
,
vnlesse
it
were
reiected
of
the
Iewes
.
And
nowe
was
he
not
ordained
to
be
the
Apostle
of
the
Gentiles
before
he
found
such
stubbernes
in
the
Iews
?
I
answere
that
there
is
great
force
in
the
word
we
are
turned
.
For
his
meaning
is
that
he
is
now
turned
away
from
the
Iewes
,
that
he
may
addict
&
giue
ouer
himself
wholy
to
the
Gentiles
.
If
they
had
remained
in
their
degree
,
such
turning
had
not
followed
,
but
he
should
haue
drawn
the
gentiles
also
with
a
continual
course
,
after
that
the
Iewes
were
receiued
into
the
bosom
,
&
he
should
haue
embraced
them
both
togither
.
Now
forasmuch
as
the
Iews
turn
their
backs
,
&
withdraw
themselues
from
his
ministery
,
he
cannot
look
vpon
them
&
the
gentiles
both
at
once
.
Therefore
taking
his
leaue
of
them
,
he
is
enforced
to
translate
his
care
vnto
the
Gentiles
.
Therefore
vnlesse
the
Iewes
had
estranged
themselues
from
the
Church
,
the
calling
of
the
gentiles
should
haue
bin
such
as
is
by
the
Prophets
described
:
In
that
day
shall
seuen
strangers
take
hold
of
the
cloake
of
a
man
that
is
a
Iew
,
&
shal
say
we
wil
walk
with
you
,
because
God
is
with
you
.
But
now
the
gentiles
are
called
after
a
new
&
accidental
maner
:
because
when
the
Iewes
were
reiected
they
entred
into
the
emptie
possession
.
They
ought
to
haue
bin
gathered
vnto
the
Iewes
,
but
after
that
they
fel
away
&
were
driuen
out
,
they
came
in
their
place
.
So
that
their
death
was
the
life
of
the
gentiles
,
&
the
natural
branches
being
cut
off
,
the
wild
Oliues
were
ingraffed
into
the
holy
root
:
vntil
god
do
at
length
restore
them
also
vnto
life
being
ingraffed
into
their
former
roote
,
that
the
Israel
of
God
being
gathered
togither
from
all
quarters
may
be
saued
.
47
As
he
hath
commanded
.
The
place
is
taken
out
of
Isaias
,
where
notwithstanding
god
doth
rather
speak
vnto
his
son
then
vnto
the
Apostles
.
But
we
must
note
that
many
thinges
which
the
scripture
attributeth
to
Christ
,
do
appertain
vnto
his
ministers
:
I
say
many
things
,
not
al
things
.
For
there
be
certaine
titles
proper
to
the
person
of
Christ
,
wherewith
to
adorn
the
ministers
were
wicked
sacrilege
.
Christ
is
called
our
righteousnes
:
because
he
was
the
only
purging
sacrifice
,
&
hath
reconciled
the
father
to
vs
by
his
death
,
&
did
rise
again
afterward
,
that
hauing
ouercom
death
,
he
might
purchase
for
vs
eternal
life
.
Therefore
the
whole
substance
of
our
saluation
is
in
Christs
person
,
but
inasmuch
as
hee
worketh
by
his
ministers
,
by
resigning
to
them
his
office
,
he
doth
also
impart
with
them
his
titles
.
Of
this
sort
is
the
preaching
of
the
Gospel
.
He
alone
was
appointed
by
the
father
to
be
our
teacher
:
but
he
hath
put
in
his
place
Pastours
and
Doctors
,
who
speake
as
it
were
out
of
his
mouth
.
So
that
the
authoritie
remaineth
wholly
to
him
,
and
he
is
neuerthelesse
heard
in
his
ministers
.
Therfore
Paul
doth
fitly
applie
vnto
himselfe
the
testimonie
of
Isaias
,
where
he
intreateth
of
the
preaching
of
the
Gospel
.
I
haue
made
thee
a
light
.
It
should
seeme
that
he
speaketh
in
that
place
of
such
a
calling
of
the
Gentiles
as
doth
not
carry
with
it
the
casting
off
of
the
old
people
.
For
God
doeth
rather
associate
strangers
vnto
the
Iewes
who
were
before
of
the
houshold
.
It
is
but
a
smal
matter
saith
he
,
that
thou
be
my
minister
in
teaching
Israel
,
because
I
haue
made
thee
a
light
to
the
Gentiles
.
God
doth
seeme
to
begin
his
Church
among
the
children
of
Abraham
,
and
that
done
to
reach
out
his
hand
to
the
Gentiles
,
that
they
may
both
make
one
Church
by
one
consent
of
faith
.
But
Paul
doeth
in
such
sort
cite
the
prophecie
,
as
if
it
could
not
be
fulfilled
,
vnles
the
Iewes
had
bin
cast
off
.
For
he
signifieth
that
the
light
of
Christ
was
lighted
to
the
gentiles
,
after
that
they
were
cast
into
the
darknes
of
death
.
I
answere
that
this
cannot
be
necessarily
proued
out
of
the
text
,
that
Paul
doth
affirme
that
the
Gentiles
could
not
haue
bin
illuminate
before
the
light
of
the
Iewes
had
bin
put
out
.
For
this
may
be
the
sense
,
Forasmuch
as
you
haue
depriued
your selues
of
eternall
life
,
there
is
no
cause
why
ye
should
thinke
that
the
grace
of
God
is
prophaned
,
if
leauing
you
we
take
care
&
charge
of
the
Gentiles
.
For
the
Messias
is
not
giuen
to
you
alone
,
but
he
is
appointed
to
be
the
sauiour
of
al
the
whole
world
,
as
it
is
written
,
I
haue
made
thee
&c.
Although
if
you
weigh
the
place
of
the
Prophet
more
throughly
,
you
shal
find
the
casting
off
of
the
old
people
included
therein
.
For
God
pronounceth
that
he
wil
be
glorious
and
renowmed
in
the
ministery
of
Christ
,
though
Israel
be
not
gathered
togither
.
Hee
addeth
afterward
by
way
of
exposition
,
that
the
power
of
Christ
shal
not
be
restrained
vnto
one
people
only
,
because
his
light
shal
shed
abroad
his
beames
vnto
the
farthest
parts
of
the
worlde
,
vnto
saluation
.
It
seemeth
that
Paul
noteth
this
occasion
of
calling
the
Gentiles
:
namely
because
seing
he
found
no
matter
to
exercise
himselfe
in
among
the
Iewes
,
he
gaue
himself
wholly
to
the
Gentiles
.
We
must
note
this
by
the
way
in
the
words
of
the
Prophet
,
that
saluation
is
put
after
light
,
according
to
that
saying
of
Christ
,
This
is
eternall
life
,
to
know
thee
the
true
God
,
&c.
For
if
the
knowledge
of
God
alone
,
48
And
when
the
Gentiles
heard
.
The
matter
of
the
Gentiles
ioy
was
this
,
when
they
heard
,
that
they
were
not
called
to
saluation
at
a
sodain
as
if
this
had
not
bin
decreed
before
by
God
,
but
that
that
is
nowe
at
length
fulfilled
,
which
was
foretold
many
yeeres
before
.
For
doublesse
it
was
no
smal
confirmation
of
their
faith
,
because
saluation
was
promised
to
them
by
the
comming
of
Christ
,
whereby
it
did
also
come
to
passe
,
that
they
did
with
more
earnest
desire
&
reuerence
embrace
the
Gospel
.
To
glorifie
the
word
of
God
may
be
expounded
two
maner
of
waies
,
either
that
they
did
confesse
that
it
was
true
which
was
prophecied
by
Isaias
,
or
that
they
imbraced
the
doctrine
which
was
set
before
them
,
with
faith
.
Assuredly
there
is
a
full
subscription
noted
our
,
because
they
dispute
or
doubt
no
longer
so
soone
as
they
saw
that
Paul
had
gotten
the
victorie
.
And
surelie
we
do
then
honor
the
woord
of
God
as
we
ought
,
when
wee
submit
our selues
obedientlie
to
it
by
faith
:
as
it
cannot
be
more
grieuously
blasphemed
then
when
men
refuse
to
beleue
it
.
And
here
we
see
how
the
Gentiles
were
not
hindered
by
that
stubbernesse
which
they
saw
in
the
Iewes
,
from
giuing
their
name
to
Christ
.
With
like
courage
must
we
despise
and
tread
vnderfoot
the
pride
of
the
wicked
,
when
by
their
obstinacie
they
studie
to
stop
the
waie
before
vs
.
And
they
beleued
.
This
is
an
exposition
of
the
member
next
going
before
,
at
least
in
my
iudgement
.
For
Luke
sheweth
what
maner
glorie
they
gaue
to
the
woord
of
God
.
And
here
we
must
note
the
restraint
when
he
saith
that
they
beleued
,
but
not
al
in
general
,
but
those
who
were
ordeined
vnto
life
.
And
we
need
not
doubt
but
that
Luk
calleth
those
tetagmenous
,
who
were
chosen
by
the
free
adoption
of
God
.
For
it
is
a
ridiculous
cauil
to
refer
this
vnto
the
affection
of
those
which
beleued
,
as
if
those
receiued
the
gospel
,
whose
minds
were
well
disposed
.
For
this
ordeining
must
be
vnderstood
of
the
eternal
counsel
of
God
alone
.
Neither
dooth
Luke
saie
that
they
were
ordeined
vnto
faith
,
but
vnto
life
:
because
the
Lord
doth
predestinate
his
vnto
the
inheritance
of
eternal
life
.
And
this
place
reacheth
that
faith
dependeth
vpon
Gods
election
.
And
assuredly
seing
that
al
the
whole
rase
of
mankinde
is
blinde
and
stubborne
,
those
diseases
sticke
fast
in
our
nature
vntil
they
be
redressed
by
the
grace
of
the
spirit
,
and
that
redressing
floweth
from
the
fountain
of
election
alone
.
For
in
that
of
two
which
heare
the
same
doctrine
togither
,
the
one
sheweth
himselfe
apt
to
be
taught
,
the
other
continueth
in
his
obstinacie
,
it
is
not
therefore
because
they
differ
by
nature
:
but
because
God
doth
lighten
the
former
,
and
doth
not
vouchsafe
the
other
the
like
grace
.
We
are
in
deed
made
the
children
of
God
by
faith
:
as
faith
,
as
touching
vs
,
is
the
gate
and
the
first
beginning
of
saluation
:
but
there
is
a
higher
respect
of
God
.
For
he
dooth
not
begin
to
choose
vs
after
that
we
beleue
:
but
he
sealeth
his
adoption
which
was
hidden
,
in
our
harts
,
by
the
gift
of
faith
,
that
it
may
be
manifest
and
sure
.
For
if
this
be
proper
to
the
children
of
God
alone
,
to
be
his
disciples
:
it
foloweth
that
it
doth
not
apperrein
vnto
al
the
children
of
Adam
in
general
.
No
maruel
therefore
,
if
al
do
not
receiue
the
Gospel
:
because
though
our
heauenlie
father
inuiteth
al
men
vnto
the
faith
by
the
external
voice
of
man
,
yet
dooth
he
not
cal
effectuallie
by
his
spirit
anie
,
saue
those
whom
he
hath
determined
to
saue
.
Now
if
Gods
election
wherby
he
ordeineth
vs
vnto
life
be
the
cause
of
faith
and
saluation
,
there
remaineth
nothing
for
woorthinesse
or
merits
.
Therefore
let
vs
holde
and
mark
that
which
Luke
saith
:
That
those
were
ordeined
before
vnto
life
,
who
being
ingrafted
into
the
bodie
of
Christ
by
faith
,
doo
receiue
the
earnest
and
pledge
of
their
adoption
in
Christ
.
Whence
we
do
also
gather
,
what
force
the
preaching
of
the
Gospel
hath
of
it selfe
.
For
it
doth
not
finde
faith
in
men
,
saue
onlie
because
God
doeth
cal
those
inwardlie
whom
he
hath
chosen
,
and
because
he
draweth
those
who
were
his
owne
before
,
vnto
Christ
.
49
The
word
of
the
Lorde
was
spread
abroad
.
Luke
doth
in
this
place
declare
the
proceeding
of
the
Gospel
.
Wherein
appeareth
how
true
the
parable
of
Christ
is
,
when
hee
saieth
that
it
is
like
to
Leauen
.
Wee
had
before
that
there
was
greate
concourse
of
people
,
so
that
the
seede
of
true
doctrine
was
sowne
throughout
the
whole
Citie
:
Luke
saieth
nowe
that
it
was
spredde
farther
:
to
wit
,
throughout
the
whole
countrie
.
50
Neuerthelesse
hee
declareth
that
that
was
done
not
without
great
paines
and
trouble
.
Therefore
the
beginning
of
the
calling
of
the
Gentiles
was
ioyfull
and
prosperous
,
neither
coulde
Satan
hinder
the
course
of
the
grace
of
God
:
but
in
the
meane
season
,
it
stoode
Paul
and
Barnabas
vpon
(
whom
God
had
brought
foorth
into
the
fielde
,
)
to
striue
.
And
wee
must
marke
what
Luke
sayeth
,
that
the
religious
and
honest
women
together
with
the
chiefe
menne
of
the
Citie
were
enforced
to
persecute
the
seruauntes
of
Christ
.
For
this
was
no
small
offence
to
the
rude
,
and
those
who
were
as
yet
scarce
begotten
in
Christe
,
when
they
sawe
all
those
menne
and
women
whiche
were
of
anye
accounte
or
estimation
sette
against
Christ
,
and
also
whatsoeuer
was
prayse
woorthye
according
to
menne
.
A
greate
multitude
of
men
receiued
Christ
,
but
it
was
but
the
multitude
and
the
ofscouringes
of
menne
.
Against
them
were
sette
the
chiefe
menne
of
the
Citye
,
who
with
their
pompe
did
easily
oppresse
the
base
and
obscure
multitude
.
That
might
also
cause
doctrine
to
be
suspected
,
yea
to
be
hated
,
in
that
godly
and
honest
matrons
to
looke
to
,
were
enimies
to
it
.
If
wicked
,
vngodly
,
&
mischieuous
men
should
haue
issued
out
of
their
Tauerns
&
dens
:
if
companies
of
whores
should
breake
out
of
their
brothilhouse
,
it
should
be
no
reproch
to
the
gospel
:
yea
rather
the
dignitie
therof
should
thereby
appeare
more
plainely
:
but
nowe
what
may
the
weake
thinke
with
themselues
,
but
that
the
doctrine
which
hath
such
aduersaries
is
not
of
God
?
Therefore
it
was
expedient
that
not
onely
the
faithfull
who
were
as
yet
weake
should
be
confirmed
by
the
Lord
,
least
their
faith
should
faile
,
but
also
that
the
hande
should
be
reached
out
to
Paul
and
Barnabas
,
least
being
discouraged
they
should
leaue
of
.
And
by
this
example
the
lord
meant
to
teach
vs
,
that
we
must
valiantly
resist
such
lets
,
and
that
we
must
beware
least
the
vaine
visures
of
vertue
do
blind
our
eyes
,
so
,
that
we
cannot
see
the
glorie
of
Christ
which
shineth
in
the
Gospel
.
For
it
is
certaine
that
all
that
vertue
and
honestie
which
is
in
men
,
is
meere
hypocrisie
,
where
they
set
themselues
against
Christ
.
Though
it
may
be
that
those
who
are
rashly
carried
against
Christ
for
a
time
may
afterward
repent
.
Notwithstanding
we
must
thus
think
with
our selues
,
that
whatsoeuer
faire
show
of
holines
those
bear
,
who
resist
the
Gospel
:
they
are
neither
indewed
with
the
perfect
feare
of
God
,
neither
are
they
any
thing
else
but
a
vaine
shadowe
,
howe
greatly
soeuer
they
boast
of
their
vertue
.
Neither
is
it
without
cause
that
Christ
hath
this
title
giuen
him
,
Religious
.
And
what
maner
religion
could
that
be
,
where
there
was
no
reuerence
of
the
word
of
God
?
We
must
note
that
there
be
fower
kinds
of
men
:
as
there
be
few
which
worship
God
syncerely
&
from
the
heart
,
so
there
be
few
who
openly
professe
the
manifest
and
grosse
contempt
of
him
.
These
be
two
sorts
.
And
the
more
part
is
neither
quite
without
religion
,
neither
is
it
altogither
voide
of
the
common
worship
of
God
:
but
yet
notwithstanding
whiles
they
do
coldly
and
as
it
were
ouerfields
play
with
God
,
if
they
be
throughly
examined
,
they
be
but
prophane
.
Like
as
at
this
day
the
vngodlinesse
of
many
is
after
a
sort
shrowded
vnder
ceremonies
,
and
the
feigned
profession
of
the
worship
of
God
.
So
that
in
all
ages
there
haue
bin
certaine
worshipers
of
God
who
haue
worshiped
him
like
stage
players
,
whose
holines
did
whollie
consist
in
gestures
and
vaine
pomps
.
In
Pauls
time
,
euen
as
at
this
day
,
a
peculiar
studie
of
godlinesse
was
to
be
found
in
a
fewe
:
whose
religion
though
it
were
impure
,
and
their
heart
feigned
,
deceitful
,
and
double
:
yet
are
they
counted
after
a
sort
religious
in
respect
of
their
zeale
.
But
hereby
appeareth
what
account
we
may
make
of
bare
religion
,
which
driueth
headlong
through
vnaduised
heat
the
professors
thereof
,
to
resist
the
kingdom
of
god
,
&
to
oppresse
his
glory
.
Furthermore
it
is
to
be
thought
that
though
these
matrons
had
not
altogither
giuen
their
name
to
Iudaisme
,
neither
had
they
bin
nousled
in
the
doctrin
of
the
Law
,
yet
were
they
halfe
Iewisses
and
that
was
the
cause
that
they
did
so
willingly
take
vpon
them
the
defense
of
the
nation
.
For
thus
are
women
led
about
captiue
being
loaden
with
sinnes
as
Paul
witnesseth
.
51
When
they
had
shaken
off
the
dust
of
their
feete
.
52
The
disciples
were
filled
with
ioy
.
This
member
may
be
expounded
two
maner
of
wayes
,
that
they
were
filled
with
ioy
and
the
Spirit
,
by
hypallage
thus
,
with
ioy
of
the
Spirit
,
or
(
which
is
al
one
)
with
spiritual
ioy
:
because
there
is
no
quietnesse
,
peace
,
or
ioy
of
conscience
,
but
it
commeth
of
the
Spirit
of
God
,
in
which
respect
Paul
saith
that
the
kingdom
of
God
is
rightuousnesse
,
peace
,
and
ioy
in
the
Spirit
,
The
ende
of
the
former
booke
of
the
Commentaries
vpon
the
Acts
of
the
Apostles
.
¶
THE
LATTER
BOOKE
OF
THE
Commentaries
of
M.
Iohn
Caluin
,
vpon
the
Acts
of
the
Apostles
.
CHAP.
XIIII
.
1
AND
it
came
to
passe
at
Iconium
,
that
they
went
"
together
into
the
Synagogue
of
the
Iewes
:
[
a
](A17642-e39860-b)
a
Or
at
the
same
time
.
&
spake
so
,
that
a
great
multitude
both
of
Iewes
and
Gentiles
beleeued
.
2
And
the
Iewes
which
beleeued
not
,
stirred
,
and
with
enuie
infected
the
mindes
of
the
Gentiles
against
the
brethren
.
3
Therefore
they
were
long
time
conuersant
there
,
behauing
themselues
boldly
in
the
Lord
,
who
bare
witnesse
of
the
worde
of
his
grace
,
graunting
that
signes
and
wonders
might
bee
done
by
their
hands
.
4
And
the
multitude
of
the
citie
was
diuided
▪
and
some
stood
with
the
Iewes
,
and
some
with
the
Apostles
.
1
IN
the
chapter
last
going
before
Luke
declared
,
how
Paul
and
Barnabas
took
in
hand
their
ambassage
vnto
the
Gentiles
.
Furthermore
it
might
seeme
to
bee
an
vnprosperous
and
vnluckie
beginning
,
in
that
they
were
not
only
expelled
out
of
Antioch
,
but
also
enforced
by
the
obstinate
wickednes
of
certaine
to
shake
off
the
dust
from
their
feet
.
But
though
they
had
but
short
intertainment
in
one
place
,
yet
do
they
not
yeeld
:
because
they
consider
that
the
Lord
had
called
them
vpon
that
condition
,
that
they
shuld
do
their
dutie
thogh
the
whole
world
&
Satan
,
did
say
nay
.
Therfore
we
see
that
they
came
not
onelie
ready
to
teach
,
but
also
armed
to
enter
conflictes
,
that
they
might
couragiously
proceede
in
publishing
the
Gospel
,
euen
through
the
midst
of
cumbats
.
And
assuredly
that
which
was
once
spoken
to
Ieremie
,
is
common
to
all
the
prophetes
and
ministers
of
God
,
they
shall
fight
against
thee
,
Cata
to
auto
,
for
asmuch
as
it
signifieth
among
the
Grecians
together
,
or
at
the
same
time
rather
vnto
the
Iewes
than
vnto
Paul
&
Barnabas
.
Therfore
I
interpret
it
thus
,
not
that
they
went
in
both
together
,
but
that
they
followed
the
multitude
at
the
solemne
and
appointed
time
of
the
meeting
,
whence
wee
gather
that
they
spake
not
secretly
with
a
few
men
,
but
in
a
great
assembly
of
people
:
wherby
they
declare
their
boldnesse
and
redie
desire
,
they
are
so
far
from
fearing
enuie
,
or
auoiding
danger
.
That
a
great
multitude
beleeued
.
As
Luke
did
before
shewe
the
power
of
the
Spirit
in
Paul
&
Barnabas
:
so
now
he
commendeth
another
grace
of
God
in
that
prosperous
successe
which
they
had
,
for
one
onely
sermon
which
they
made
,
was
not
without
frute
,
but
it
brought
forth
many
children
of
god
:
as
wel
of
the
Iewes
as
of
the
Gentiles
.
If
one
,
or
two
,
or
a
few
,
had
beleeued
they
might
haue
thoght
that
they
sped
wel
,
but
the
Lorde
confirmeth
them
far
better
,
when
as
they
gather
such
plentiful
frute
of
their
doctrin
euen
in
a
short
time
.
For
they
knew
that
so
many
hearts
of
men
were
conuerted
to
beleeue
,
not
so
much
by
their
voice
,
as
by
the
power
of
the
Spirit
:
whereby
they
might
also
assure
themselues
,
that
they
themselues
were
defended
by
the
outstretched
hand
of
God
:
which
did
not
a
little
in
courage
them
.
2
And
those
Iewes
which
beleeued
not
.
Lo
,
they
are
persecuted
now
afresh
,
&
that
by
the
Iewes
.
For
they
were
like
firebrands
to
inflame
the
minds
of
the
Gentiles
,
For
it
is
to
be
thought
that
the
Gentiles
could
abide
to
heare
the
gospel
preached
,
vnles
they
had
bin
incensed
to
resist
by
these
fannes
.
I
interprete
cacosai
in
this
place
,
for
to
resist
with
a
malicious
affection
,
or
to
enforce
to
do
hurt
,
Vnder
the
name
Brethren
,
Luke
comprehendeth
in
my
iudgement
all
the
godly
:
to
wit
,
that
they
were
vexed
and
troubled
whosoeuer
imbraced
the
gospel
,
as
if
some
pernicious
sect
had
risen
to
spread
discord
,
to
trouble
the
peace
of
the
citie
,
to
shake
the
publike
state
.
Yet
if
any
had
rather
restraine
it
vnto
Paul
and
Barnabas
,
I
am
not
greatly
against
him
.
3
A
long
time
.
Luke
declareth
here
,
that
Paul
&
Barnabas
did
not
depart
the
citie
,
so
soone
as
they
saw
some
set
against
them
.
For
when
hee
saith
,
that
they
behaued
themselues
boldly
,
he
giueth
vs
an
inckling
that
there
was
cause
of
feare
offered
them
.
Whence
wee
gather
that
they
stood
stoutly
,
&
that
through
rare
constancie
&
courage
they
counted
al
dangers
as
nothing
,
vntill
they
wer
compelled
by
violence
to
depart
to
an
other
place
.
This
clause
Epi
curio
may
be
expounded
diuersly
,
either
that
they
behaued
themselues
stoutly
in
the
Lords
cause
:
or
that
they
trusted
to
his
grace
,
&
were
therby
encouraged
.
I
haue
folowed
that
which
was
more
commen
,
that
they
behaued
themselues
freely
&
boldly
in
the
Lord
,
that
is
,
being
holpen
not
by
their
own
strength
,
but
by
his
grace
.
He
sheweth
immediatly
after
,
after
what
sort
they
were
incoraged
in
the
Lord
:
to
wit
,
because
he
approueth
the
doctrine
by
signes
&
myracles
.
For
seeing
that
they
knew
therby
,
that
the
Lord
was
present
with
them
,
&
that
his
hand
was
nigh
to
help
them
,
they
were
worthilie
pricked
forward
to
behaue
themselues
stoutly
.
But
in
noting
one
kind
,
he
doth
not
exclude
other
kinds
.
For
the
Lorde
did
lift
them
vppe
vnto
boldnes
,
&
establish
them
in
constancy
by
other
means
.
But
it
seemeth
that
Luke
did
speake
of
myracles
expresly
,
because
the
Lord
shewed
in
them
his
power
openly
before
all
the
people
.
Therfore
Paul
&
Barnabas
were
not
a
little
imboldened
,
when
the
Lord
did
so
deliuer
their
doctrine
from
contempt
.
Furthermore
,
we
must
note
this
phrase
,
that
the
Lord
gaue
witnes
to
the
gospel
in
myracles
,
for
it
sheweth
the
true
vse
of
miracles
.
This
is
indeed
the
first
end
,
that
they
may
shew
to
vs
the
power
and
grace
of
God
:
but
because
we
be
wrong
&
peruers
interpreters
of
them
,
least
they
be
drawen
vnto
abuse
and
corruption
,
God
doth
neuer
suffer
them
to
be
separated
from
his
worde
.
For
if
myracles
were
wrought
at
any
time
without
his
worde
,
first
that
was
very
seldome
:
secondly
there
came
but
smal
fruite
therof
.
And
God
hath
wrought
myracles
for
the
most
part
,
wherby
the
worlde
might
know
him
not
simply
or
in
his
bare
maiestie
,
but
in
his
worde
.
So
Luke
saith
in
this
place
that
the
Gospel
was
established
by
myracles
,
not
that
some
confused
religion
might
possesse
the
mindes
of
men
,
but
that
Paul
his
doctrine
going
before
,
they
might
be
brought
vnto
the
pure
worship
of
God
:
whence
we
may
easily
gather
,
how
foolishely
the
Papists
deale
,
when
as
they
indeuour
to
lead
away
the
world
from
the
reuerence
of
God
and
the
gospel
by
bare
myracles
.
For
wee
must
hold
that
principle
,
that
those
myracles
which
came
from
God
at
anye
time
did
neuer
tend
to
any
other
end
,
but
that
the
gospel
might
haue
his
perfect
and
full
authoritie
.
Now
must
we
see
whether
the
Gospel
commaund
vs
to
call
vpon
the
dead
:
to
burne
incense
to
idols
:
to
translate
vnto
fained
Saints
the
grace
of
Christ
:
to
take
in
hand
vowed
pilgrimages
:
to
inuent
profane
worshippings
,
wherof
there
is
no
mention
made
in
the
word
of
God
.
But
there
is
nothing
more
contrary
to
the
Gospell
,
then
that
these
superstitions
should
take
place
.
Whereupon
it
followeth
that
the
Papists
do
wickedly
make
engines
of
the
shoares
of
the
gospel
to
oppugne
it
.
To
the
same
end
tendeth
that
which
Luke
saith
,
that
the
Lord
graunted
that
by
the
handes
of
his
seruants
myracles
might
be
done
:
in
which
words
he
teacheth
that
those
were
only
ministers
,
who
obeyed
God
:
and
that
he
was
the
authour
,
who
vsed
their
hand
and
industrie
.
Wherefore
in
speaking
properly
we
cannot
say
that
they
were
Paul
and
Barnabas
his
myracles
:
but
the
myracles
of
God
alone
,
who
doth
so
worke
by
men
,
that
hee
will
not
haue
his
glory
darkened
by
their
ministerie
.
Furthermore
,
wee
must
note
the
title
of
the
Gospell
,
which
Luke
putteth
in
here
,
that
it
may
be
made
to
vs
more
amiable
.
For
in
calling
it
the
worde
of
grace
,
it
hath
a
most
pleasant
tast
:
because
saluation
is
offered
to
the
world
in
it
through
Christ
,
and
we
must
vnderstand
the
contrarietie
with
the
law
,
wherein
only
the
curse
is
set
before
vs
.
Therfore
let
vs
remember
that
God
speaketh
to
vs
in
the
Gospel
to
this
end
,
that
he
may
reconcile
himself
to
vs
,
and
may
testifie
that
he
is
mercifull
to
vs
.
Neither
doth
this
hinder
that
it
is
the
sauour
of
death
vnto
death
to
the
reprobate
:
because
they
chaunge
not
the
nature
thereof
by
their
fault
.
Reade
those
thinges
which
we
haue
spoken
in
the
second
Chapter
touching
signes
and
wonders
.
4
The
multitude
was
diuided
.
The
most
troublesome
part
of
the
tragedie
followeth
now
,
for
the
citie
is
diuided
into
two
partes
:
&
at
length
Paul
and
Barnabas
(
being
enforced
by
the
vprore
of
the
people
)
depart
vnto
an
other
place
.
If
it
be
demanded
what
was
the
originall
of
the
discorde
,
assuredly
it
flowed
from
the
Gospell
:
to
which
notwithstanding
there
is
nothing
more
contrary
then
to
cause
discord
.
But
the
frowardnesse
of
men
causeth
that
the
gospel
which
ought
to
be
the
bond
of
vnitie
is
,
(
so
soone
as
it
commeth
abroad
)
the
occasion
of
tumults
.
Wherfore
so
soone
as
any
scisme
ariseth
before
we
condemne
those
who
seeme
to
be
the
authours
,
it
behoueth
vs
wisely
to
consider
who
ought
to
bear
the
blame
.
Wee
heare
heere
that
one
citie
was
diuided
,
whereby
some
were
brought
vnto
Christ
.
The
Spirit
of
God
pronounceth
this
to
the
praise
,
and
not
to
the
shame
of
Paul
and
Barnabas
.
The
same
rule
must
we
obserue
at
this
day
,
least
the
Gospell
bee
burdened
with
false
enuie
,
if
it
bring
not
men
together
vnto
God
,
but
the
wicked
rage
against
it
.
It
is
assuredly
a
miserable
matter
to
see
diuision
among
men
.
But
as
the
vnitie
is
accursed
which
doth
separate
vs
all
from
God
:
so
it
were
better
that
a
few
should
depart
an
hundred
times
from
all
the
whole
worlde
,
and
in
the
meane
season
come
in
fauour
againe
with
GOD
,
then
that
disagreeing
with
him
continually
,
they
shoulde
haue
peace
with
the
worlde
.
5
And
when
there
was
an
assault
made
of
the
Gentiles
&
Iewes
together
with
their
rulers
,
to
doe
them
violence
,
and
to
stone
them
:
9
When
they
knewe
the
matter
,
they
fled
into
cities
of
Lycaonia
,
to
Lystra
and
Derbe
,
&
to
the
countrie
lying
nigh
there
about
on
euery
side
:
7
And
there
they
preached
the
Gospel
:
8
And
there
sate
a
certain
man
at
Lystra
,
impotent
in
his
feet
,
who
had
bin
lame
from
his
mothers
wombe
,
neither
had
he
euer
walked
.
9
This
man
heard
Paul
speak
:
who
beholding
him
,
and
seeing
that
he
had
faith
to
be
healed
.
10
Said
with
a
loud
voice
,
Arise
vpright
vpon
thy
feet
.
And
he
lept
vp
and
walked
.
5
Marke
how
far
foorth
the
holy
champions
of
Christ
did
suffer
.
They
giue
not
backe
when
their
enemies
doe
only
set
themselues
against
them
:
but
when
the
sedition
waxeth
whot
,
and
they
be
in
danger
of
stoning
:
though
they
haue
many
fauourers
of
their
doctrine
,
they
go
no
further
:
but
remembring
the
saying
of
Christ
,
wherein
he
warneth
the
faithfull
in
patience
to
possesse
their
soules
,
they
auoide
the
furie
of
the
enemie
.
And
though
they
flie-least
they
throw
themselues
headlong
into
death
:
yet
their
constancie
in
preaching
the
gospel
,
doeth
sufficiently
declare
that
they
feared
not
danger
.
For
Luke
saith
that
they
preached
the
gospel
in
other
places
also
.
This
is
the
right
kinde
of
feare
when
the
seruants
of
Christ
do
not
runne
wilfully
into
the
hands
of
their
enemies
,
of
them
to
be
murthered
,
and
yet
they
doe
not
forslow
their
dutie
:
neither
doth
feare
hinder
them
from
obeying
God
when
he
calleth
:
and
so
consequently
they
can
afoord
if
need
be
to
go
euen
through
death
it self
to
doe
their
dutie
.
8
A
certaine
man
at
Lystra
.
Luke
teciteth
one
myracle
,
which
wee
may
thinke
was
one
of
manie
:
but
there
was
mention
made
of
it
alone
by
reason
of
the
famous
euent
.
For
wee
shall
see
by
and
by
what
happened
.
Luke
reckoneth
vp
the
circumstances
,
which
doe
more
plainelie
set
foorth
the
power
of
God
,
when
he
saith
that
the
man
did
neuer
walk
,
and
that
he
was
a
creeple
euen
from
his
mothers
wombe
,
and
that
hee
was
sodainly
healed
by
the
voice
of
Paule
alone
,
before
the
eyes
of
all
men
,
and
that
his
legs
which
were
dead
were
made
nimble
,
so
that
hee
leapt
vp
whithout
making
any
stop
.
9
He
heard
Paul
speake
.
Hearing
is
set
down
first
,
that
we
may
know
that
the
faith
which
Luke
will
commend
by
and
by
,
was
conceiued
of
Paul
his
doctrine
.
Therefore
when
he
heard
Paul
,
he
hoped
to
bee
healed
.
But
the
question
is
,
whether
this
was
promised
to
him
specially
:
for
God
doth
not
commaund
vs
to
hope
for
euery
thing
by
and
by
,
when
he
offereth
vnto
vs
eternall
saluation
in
the
Gospel
.
I
answere
,
that
this
was
a
singular
and
extraordinarie
motion
of
the
Spirite
of
God
in
the
creeple
,
as
it
was
on
the
other
side
in
Paul
,
when
he
knew
his
faith
by
beholding
him
only
.
It
may
be
that
many
may
receiue
the
Gospell
:
and
yet
they
shall
not
be
cured
of
those
diseases
wherewith
they
are
vexed
.
But
forasmuch
as
God
was
determined
to
shewe
a
token
of
his
grace
in
the
creeple
,
he
prepared
his
mind
before
,
and
made
him
capable
of
this
that
should
come
vpon
him
.
Wherefore
wee
must
not
make
this
a
common
rule
,
because
the
creeple
beleeued
that
he
should
be
healed
,
but
it
was
a
peculiar
preparation
to
receiue
the
gift
of
healing
.
And
this
kind
of
faith
is
likewise
particular
,
which
giueth
place
to
myracles
,
which
many
of
Gods
children
do
want
,
who
are
notwithstanding
indued
with
the
Spirit
of
adoption
.
Whom
when
Paul
beheld
stedfastly
.
Wee
know
howe
doubtfull
and
how
deceitful
a
thing
the
countenance
of
man
is
,
therefore
there
coulde
no
sure
iudgement
be
giuen
thereby
of
faith
,
which
hath
God
alone
to
bee
witnesse
thereof
:
but
as
I
haue
alredie
said
,
the
creeples
faith
was
reueled
to
Paul
by
the
secret
inspiration
of
the
Spirit
:
as
he
was
to
the
Apopostles
their
only
guide
and
master
to
worke
myracles
.
10
He
said
with
a
loud
voice
.
Many
old
bookes
,
and
those
of
great
credite
,
adde
,
I
say
to
thee
in
the
name
of
Iesus
Christ
,
&
surely
we
see
how
careful
the
Apostles
were
to
magnifie
the
name
of
Christe
in
all
myracles
:
therefore
I
thinke
that
that
was
expressed
by
Luke
,
and
yet
we
can
not
finde
it
commonly
now
in
the
printed
bookes
.
Whereas
Luke
saieth
afterward
that
the
lame
man
leapt
vp
,
it
serueth
not
only
for
the
commendation
of
gods
power
:
but
also
such
readinesse
and
willingnesse
to
obey
,
did
testifie
that
he
was
rightly
prepared
by
the
Lord
:
so
that
hee
did
alreadie
walk
in
mind
,
when
as
his
feete
were
as
yet
dead
.
Although
his
speed
in
rising
made
the
power
of
God
more
manifest
,
to
which
end
also
Paul
exalted
his
voice
,
that
the
sodaine
chaunge
might
the
more
moue
the
multitude
.
11
Furthermore
when
the
multitude
had
seen
what
Paul
had
doone
,
they
lifted
vp
their
voice
,
saying
in
the
speech
of
Lycaonia
,
Gods
being
made
like
to
men
are
come
downe
to
vs
.
12
And
they
called
Barnabas
Iupiter
:
and
Paul
Mercurie
,
because
hee
was
the
captaine
of
the
speech
.
13
And
Iupiters
priest
,
which
was
before
their
citie
,
bringing
Bulles
&
crownes
vnto
the
gates
,
would
haue
done
sacrifice
with
the
multitude
.
11
Furthermore
,
the
multitude
.
This
historie
doth
abundantly
testifie
how
readie
&
bent
men
are
vnto
vanitie
.
Paul
vttered
not
that
word
abruptly
,
arise
:
but
he
added
it
as
it
wer
a
conclusion
to
the
sermon
made
concerning
Christ
.
Yet
the
people
ascribe
the
praise
of
the
myracle
vnto
their
idols
,
as
if
they
had
heard
no
word
of
Christ
.
In
deede
it
is
no
such
wonder
,
that
the
barbarous
men
fell
vnto
superstition
,
whiche
they
had
learned
from
their
childhood
,
so
soone
as
they
saw
the
myracle
.
But
this
vice
is
too
common
euery
where
,
&
it
is
so
bred
in
vs
,
to
bee
peruers
and
wrong
interpreters
of
the
works
of
god
.
Hence
com
such
grosse
dotings
of
superstitions
in
poperie
,
because
catching
rashly
at
myracles
,
they
take
no
heed
to
doctrine
.
For
which
cause
we
must
take
the
better
heed
,
&
be
the
more
sober
,
least
wee
happen
with
the
sense
of
the
fleshe
to
corrupt
(
wherunto
we
are
so
bent
)
the
power
of
god
,
which
shineth
&
appeareth
to
vs
for
our
saluation
.
And
no
maruel
if
the
Lord
would
haue
only
a
few
myracles
wrought
,
&
that
for
a
short
time
:
least
through
the
lust
of
men
they
should
be
drawne
vnto
a
far
contrary
end
:
because
it
is
vnmeet
that
he
should
set
his
name
to
be
mocked
of
the
world
:
which
must
needes
be
,
when
that
which
is
proper
to
him
is
translated
vnto
Idols
,
or
the
vnbeleeuers
corrupt
his
works
,
to
inuent
corrupt
worshipping
:
while
that
setting
the
word
aside
,
they
catch
at
euery
diuine
power
which
they
feigne
.
Gods
like
to
men
.
This
was
an
opinion
drawne
from
old
fables
,
which
notwithstanding
tooke
the
beginning
of
truth
.
The
bookes
of
the
poets
are
full
of
these
toyes
,
that
the
gods
were
often
seen
vppon
earth
in
the
likenes
of
men
:
and
yet
we
may
well
think
that
this
came
not
of
nothing
:
but
rather
that
profane
men
did
turn
that
into
fables
,
which
the
holy
fathers
taught
in
times
past
concerning
angels
.
And
it
may
be
that
Satan
,
when
he
had
men
besotted
,
did
with
diuers
iuglings
,
delude
them
.
This
is
of
a
truth
,
whatsoeuer
was
gods
,
whensoeuer
it
went
with
the
infidels
;
it
was
corrupt
by
their
wicked
inuentions
.
The
same
must
we
likewise
think
of
sacrifices
,
wherin
God
did
exercise
his
euen
from
the
beginning
,
that
they
might
haue
externall
signes
of
godlines
&
of
the
worship
of
God
.
And
after
that
the
vnbeleeuers
inuented
to
themselues
strange
gods
,
they
abused
the
sacrifices
vnto
their
sacrilegious
worship
.
When
the
men
of
Lycaonia
see
vnwonted
power
in
the
creeple
that
was
healed
,
they
perswade
themselues
that
it
is
a
work
of
god
:
this
is
all
wel
.
But
it
was
euill
done
,
in
that
they
forge
to
themselues
false
gods
in
Paul
&
Barnabas
,
according
to
the
old
error
.
For
what
is
the
cause
that
they
prefer
Barnabas
before
Paul
,
saue
only
because
they
folow
the
childish
surmise
concerning
Mercurie
the
interpreter
of
the
gods
,
in
which
they
had
byn
nourished
.
By
which
example
we
are
taught
what
a
mischief
it
is
to
be
accustomed
&
acquainted
with
errors
in
youth
:
which
can
so
hardly
be
rooted
out
of
the
mind
,
that
euen
through
the
workes
of
God
,
whereby
they
ought
to
haue
been
redressed
,
they
waxe
more
hard
.
13
Also
Iupiters
priest
.
Though
Luke
doe
not
expresse
with
what
affection
he
was
moued
to
be
so
diligent
,
yet
it
is
to
be
thought
,
that
,
forasmuch
as
ther
was
great
hope
of
most
plentifull
gain
offered
,
he
was
moued
with
coueteousnes
.
For
he
had
great
hope
of
gain
in
time
to
come
,
if
it
shuld
be
noised
abrode
,
that
Iupiter
appered
ther.
For
this
opinion
wold
by
&
by
haue
followed
,
that
Iupiter
was
more
delited
in
the
temple
of
Lystra
then
in
any
other
.
And
so
soone
as
such
superstition
hath
once
filled
the
mindes
of
men
,
they
spare
no
cost
to
offer
sacrifice
.
The
world
is
in
deed
of
it selfe
inclined
to
this
:
but
then
came
the
sacrificing
priestes
,
who
are
like
fannes
&
bellowes
.
And
it
is
not
to
be
douted
,
but
that
the
whole
multitude
was
moued
with
ambition
,
to
be
so
desirous
to
offer
sacrifice
to
Paul
vnder
the
name
of
Iupiter
,
that
their
citie
might
bee
the
more
famous
and
noble
.
Hence
hath
Satan
so
great
libertie
to
deceiue
,
whiles
that
the
sacrificing
priestes
set
nets
to
get
gaine
,
and
the
people
are
delighted
to
haue
errors
confirmed
.
14
Furthermore
,
when
the
Apostles
Barnabas
and
Paul
had
hearde
,
renting
their
garments
,
they
ran
in
into
the
prease
,
crying
:
15
And
saying
,
Men
,
why
doe
yee
these
things
?
Wee
be
also
men
subiect
to
like
miseries
as
you
are
,
preaching
to
you
that
you
turne
from
those
vaine
thinges
vnto
the
liuing
God
,
who
hath
made
heauen
and
earth
,
and
the
sea
,
and
whatsoeuer
are
in
them
.
16
Who
in
times
past
suffered
all
nations
to
walke
in
their
owne
wayes
.
17
Though
he
left
not
him selfe
without
witnesse
doing
good
,
giuing
to
vs
from
heauen
rayne
and
fruitefull
times
,
replenishing
with
foode
and
gladnesse
our
heartes
.
18
And
when
they
had
thus
said
,
they
scarce
appeased
the
multitude
,
that
they
should
doe
sacrifice
to
them
.
14
When
the
Apostles
had
heard
.
In
that
Paul
and
Barnabas
rent
their
garments
and
leap
into
the
midst
of
the
multitude
,
it
appeareth
thereby
howe
zealous
they
were
for
the
glorie
of
God
:
beeing
content
onlie
to
speak
to
the
people
,
they
trobled
the
preparation
of
the
sacrifice
so
much
as
they
are
able
.
It
commeth
to
passe
somtimes
that
euen
hypocrites
refuse
excessiue
honor
:
but
they
rather
prouoke
the
simple
to
giue
it
them
,
with
their
feigned
modestie
.
There
was
no
such
thing
in
Paul
and
Barnabas
.
For
they
declared
both
by
wordes
and
also
by
all
gesture
of
body
,
that
they
were
so
farre
from
taking
pleasure
in
that
worship
which
the
men
of
Lystra
gaue
vnto
them
,
that
they
did
vtterly
detest
it
.
This
is
holy
anger
,
wherewith
the
seruantes
of
God
must
be
inflamed
,
so
often
as
they
see
his
glory
profaned
and
ouerthrowen
by
the
sacrileges
of
men
.
And
assuredly
no
man
shal
be
able
otherwise
to
serue
God
sincerely
and
faithfully
,
vnlesse
he
put
on
that
affection
of
ielousie
,
whereof
Paul
speaketh
in
the
second
Epistle
to
the
Corinthians
,
15
Men
why
doe
yee
those
things
.
They
begin
with
a
reprehension
,
as
the
matter
did
require
:
that
done
,
they
shew
to
what
end
they
were
sent
.
Afterward
they
preach
concerning
the
only
God
,
and
shew
that
he
was
vnknowen
to
the
world
.
Lastly
,
that
they
may
more
strongly
pluck
out
of
their
hearts
the
deceites
and
sleights
of
the
Diuell
,
they
teach
that
this
ignoraunce
was
without
excuse
.
Therefore
the
first
part
of
the
sermon
is
a
reprehension
,
wherein
the
men
of
Lystra
are
condemned
,
for
worshipping
mortall
men
preposterously
in
steed
of
God
.
Though
the
reason
which
they
alleage
seemeth
to
be
colde
.
For
it
were
an
easie
matter
to
gather
thence
,
that
it
is
not
vnlawfull
to
worship
those
who
are
deliuered
from
humane
miseries
by
death
.
By
this
meanes
al
the
superstitions
of
the
Gentiles
should
stand
vntouched
which
wer
wont
to
count
none
gods
but
those
who
were
dead
.
With
the
same
colour
also
haue
the
Papists
colored
their
idolatrie
,
who
worship
rather
the
dead
mens
bones
,
stones
and
wood
,
then
liuing
men
in
whose
nosethrilles
is
breath
.
I
aunswere
that
Paul
and
Barnabas
drewe
this
argument
from
the
matter
which
was
now
in
hand
,
We
be
miserable
men
:
therefore
you
do
falsly
and
filthily
imagine
vs
to
be
Gods
,
&
worship
vs
as
gods
.
If
idolatrie
bee
handled
generally
,
this
shal
be
a
perpetual
reason
to
condemne
it
,
&
shall
alone
bee
sufficient
enough
,
that
the
perfect
and
whole
worship
of
godlines
is
due
to
god
alone
,
&
that
therefore
it
is
profaned
,
so
soone
as
it
is
in
any
point
giuen
to
creatures
,
whether
they
be
angels
,
or
men
,
or
stars
.
But
occasion
shall
oftentimes
be
offered
,
that
many
things
may
bee
spoken
against
one
kind
of
Idolatrie
,
which
do
not
appertaine
vnto
another
neither
are
agreeable
to
the
same
:
and
yet
shall
they
bee
of
no
small
force
for
the
matter
which
is
in
hand
,
as
Paul
and
Barnabas
,
by
confessing
that
they
be
mortall
men
,
subiect
to
diuers
calamities
,
had
a
fit
reason
to
reproue
the
furie
and
madnesse
of
the
people
.
We
preach
to
you
.
An
argument
drawen
from
contraries
.
For
heere
they
shew
that
the
end
of
their
comming
was
quite
contrary
:
to
wit
,
that
they
might
remoue
superstitions
,
which
had
hitherto
reigned
.
For
it
is
all
one
as
if
they
had
said
,
Doth
the
myracle
moue
you
?
Then
giue
credence
to
our
wordes
.
And
the
summe
of
our
ambassage
is
,
that
al
feined
Godheads
,
wherewith
the
world
hath
hitherto
been
deceiued
,
may
be
done
away
&
perish
.
And
this
is
a
general
doctrine
,
wherby
they
do
not
only
appease
the
present
madnes
,
but
also
reprehend
all
maner
superstitions
,
and
whatsoeuer
was
contrary
to
,
or
disagreeing
with
the
rule
of
godlinesse
.
For
without
doubt
they
call
all
that
vaine
which
men
haue
inuented
to
themselues
of
their
owne
brain
,
And
we
must
mark
this
definition
,
that
all
religion
is
vaine
,
which
departeth
and
degenerateth
from
the
pure
and
simple
worde
of
God
.
There
is
no
expresse
mention
made
in
deed
of
the
worde
,
because
they
spake
to
the
Gentiles
.
But
because
God
is
no
otherwise
rightly
worshipped
,
then
according
to
his
appointment
,
it
followeth
out
of
Paul
his
words
,
that
so
sone
as
men
depart
from
that
worship
which
God
hath
commaunded
and
doth
allow
,
they
are
wearied
foolishly
and
vainely
,
with
a
vaine
and
vnprofitable
labour
.
For
that
religion
wherin
God
hath
not
the
preheminence
is
nothing
worth
,
nether
hath
it
any
truth
or
soundnes
.
And
this
was
the
cause
,
that
sincere
and
perfect
godlines
was
neuer
found
,
neither
did
it
euer
floorish
in
the
more
part
of
the
world
.
For
they
stood
only
about
the
remouing
of
the
old
Idolatrie
:
and
the
other
thing
was
in
the
meane
season
foreslowed
,
to
bring
men
vnto
the
true
God
alone
,
after
that
they
had
forsaken
Idols
.
They
turned
in
deed
the
name
of
an
Idol
sometimes
,
into
the
name
of
God
:
but
vnder
that
colour
they
did
neuerthelesse
cherish
the
old
errors
,
which
they
should
haue
indeuoured
to
redresse
.
So
the
priests
of
Fraunce
begat
the
single
life
of
great
Cybele
.
Nunnes
came
in
place
of
the
vestall
virgins
.
The
church
of
al
Saints
succeeded
Pantheo
,
or
the
church
of
all
Gods
:
against
ceremonies
were
set
Ceremonies
not
much
vnlike
.
At
length
came
in
the
multitude
of
gods
,
who
they
thought
wold
be
lawfull
and
tollerable
if
they
had
once
decked
them
with
the
titles
of
Saints
.
Corruptions
are
not
by
this
meanes
purged
,
neither
are
the
stables
both
profane
and
ful
of
filth
turned
into
the
temple
of
God
:
but
the
name
of
God
is
mixed
with
profane
pollusions
,
and
God
himselfe
is
brought
into
a
filthie
stall
.
Wherefore
let
vs
remember
that
the
apostles
did
not
only
employ
themselues
to
ouerthrow
Idolatrie
which
had
long
time
reigned
in
former
ages
:
but
did
also
take
great
heed
that
pure
religion
might
reigne
afterward
,
hauing
put
all
corruptions
to
flight
.
Who
hath
made
heauen
and
earth
.
We
know
that
the
order
of
teaching
doth
require
that
we
begin
with
things
which
are
better
knowen
.
Seing
that
Paul
and
Barnabas
spake
to
the
Gentiles
,
they
should
haue
in
vain
assayed
to
bring
them
vnto
Christ
.
Therefore
it
was
expedient
for
them
to
begin
with
som
other
point
,
which
was
not
so
far
separate
from
common
sense
,
that
after
that
was
confessed
,
they
might
afterwarde
passe
ouer
vnto
Christ
.
The
minds
of
the
men
of
Lystra
wer
possessed
with
that
errour
,
that
there
bee
more
gods
then
one
.
Paul
&
Barnabas
shew
on
the
contrary
,
that
there
is
but
one
Creator
of
the
world
.
After
that
,
that
feined
number
and
multitude
of
the
Gods
was
taken
away
,
there
was
passage
nowe
made
vnto
the
second
member
,
that
they
might
teach
what
that
god
was
,
who
was
the
Creator
of
heauen
&
earth
.
The
case
standeth
otherwise
at
this
day
betweene
vs
and
the
papistes
,
they
confesse
that
there
is
but
one
God
,
and
they
admit
the
scripture
.
Therefore
it
remaineth
that
we
proue
to
them
out
of
the
scripture
what
God
is
,
&
after
what
sort
he
wil
be
worshipped
of
men
.
16
In
times
past
.
Because
the
men
of
Lystra
might
obiect
that
that
god
was
vnknowen
,
hitherto
Paul
and
Barnabas
preuent
them
and
say
,
that
all
men
wandered
indeed
in
darknesse
,
and
that
all
mankinde
was
stricken
with
blindnesse
,
but
that
they
denie
that
any
preiudice
must
be
made
according
to
the
peruers
ignorance
of
the
worlde
.
These
were
two
no
small
lets
for
the
vnbeleeuers
,
long
antiquitie
of
time
,
and
the
consent
almost
of
all
nations
.
Paul
and
Barnabas
remoue
both
in
this
place
:
If
,
say
they
,
men
haue
erred
many
yeeres
,
&
if
the
world
haue
wandered
without
reason
&
iudgement
,
let
not
therefore
the
truth
of
God
when
it
appeareth
bee
lesse
precious
to
you
.
For
seeing
that
it
is
eternal
and
is
not
chaunged
,
it
is
an
vnmeete
thing
that
the
long
prescription
of
yeeres
should
be
set
against
it
.
They
proue
that
there
is
no
more
aide
or
patronage
to
be
found
in
the
number
of
men
.
There
is
no
cause
(
say
they
)
why
the
conspiracie
of
all
the
whol
world
should
keep
you
from
comming
to
the
right
way
.
Blindnesse
hath
got
the
vpper
hande
among
all
people
:
but
god
doeth
nowe
appeare
and
giue
light
to
you
.
Therefore
your
eyes
muste
bee
open
,
and
you
muste
not
slumber
and
sleepe
in
darkenes
,
though
all
people
haue
beene
drowned
therein
hytherto
.
Their
waies
.
If
hee
had
onely
saide
that
men
were
deceiued
vntill
that
time
through
gods
sufferance
,
we
might
easily
gather
thereby
,
that
all
men
can
doe
nothing
els
but
erre
,
so
long
as
they
be
not
gouerned
of
god
.
Yet
hee
speaketh
far
more
plainely
,
when
hee
calleth
errours
the
wayes
of
men
.
For
we
are
plainely
taught
by
this
,
what
the
wisdome
and
vnderstanding
of
mans
mind
can
doe
in
beholding
and
keeping
the
way
of
saluation
.
All
people
(
saith
he
)
haue
walked
in
their
owne
wayes
,
that
is
,
they
haue
wandered
in
darknesse
and
death
:
it
is
all
one
as
if
hee
shoulde
say
that
there
is
no
sparkle
of
true
reason
in
all
the
whole
world
.
Therfore
there
is
but
one
rule
of
true
godlines
,
that
is
,
that
the
faithful
,
casting
from
them
al
confidence
in
their
own
wit
,
do
submit
themselues
to
god
.
For
the
waies
of
men
are
now
,
as
thei
wer
in
times
past
:
&
the
examples
of
all
times
teach
how
miserablie
blind
those
men
be
,
who
haue
not
the
worde
of
God
to
giue
them
light
,
though
they
thinke
they
can
passe
other
men
in
quicknesse
of
sight
.
Immediately
after
the
Beginning
of
the
world
,
the
more
part
fell
away
vnto
diuers
superstitions
and
wicked
worshippings
:
whence
came
that
?
Saue
only
because
it
pleased
them
to
follow
their
own
imaginations
?
When
it
might
haue
seemed
that
the
world
was
purged
with
the
flood
,
it
fell
againe
streightway
to
the
same
vices
.
Therefore
there
is
nothing
more
deadly
then
to
leane
to
our
owne
wisdome
.
But
Paul
and
Barnabas
shew
no
cause
here
why
the
Lord
suffred
the
worlde
to
erre
so
long
:
and
assuredly
wee
must
count
the
will
of
god
alone
,
the
chiefest
law
of
equity
.
God
hath
alwaies
a
good
reason
for
his
workes
:
but
because
it
is
oftentimes
hid
from
vs
,
it
is
our
dutie
reuerently
to
wonder
at
his
secrete
counsell
:
wee
must
in
deed
confesse
,
that
the
world
was
worthie
of
such
destruction
:
but
there
can
no
other
reason
be
brought
why
the
Lord
had
mercy
rather
on
one
age
then
on
another
,
saue
only
because
it
seemed
good
to
him
that
it
should
bee
so
.
Therefore
Paul
calleth
that
time
which
was
appointed
of
God
for
preaching
the
gospel
,
17
Notwithstanding
he
did
not
suffer
himself
to
be
without
witnes
.
Paul
and
Barnabas
take
from
the
Gentiles
in
this
place
the
cloake
of
ignorance
.
For
how
greatly
soeuer
men
please
themselues
in
their
own
inuentions
,
beeing
at
length
conuict
of
error
,
they
flie
vnto
this
fortresse
,
that
they
ought
to
beare
no
blame
:
but
that
God
was
rather
cruel
,
who
did
not
vouchsafe
so
much
as
with
one
hisse
to
call
those
back
whom
he
saw
perish
.
Paul
&
Barnabas
cut
off
this
friuolous
obiection
when
they
shewe
that
God
lay
hid
in
such
sort
,
that
he
bare
witnesse
of
himselfe
and
his
diuinitie
.
Notwithstanding
wee
must
see
how
these
two
things
can
hang
together
:
for
if
God
bare
witnesse
of
himselfe
,
he
did
not
suffer
(
so
much
as
in
him
lay
)
the
worlde
to
erre
.
I
answere
,
that
this
kinde
of
testimony
wherof
mention
is
made
,
was
such
,
as
that
it
made
men
without
excuse
,
and
yet
was
it
not
sufficient
to
saluation
.
For
that
of
the
apostle
is
true
,
that
by
faith
it
is
vnderstood
that
the
worlds
were
ordeined
by
the
word
of
God
,
Giuing
raine
and
fruitfull
seasons
.
God
hath
indeed
reuealed
himself
to
all
mankind
by
his
word
since
the
beginning
.
But
Paul
&
Barnabas
shew
that
there
was
no
age
,
on
which
God
did
not
bestowe
benefites
,
which
might
testifie
,
that
the
world
is
gouerned
by
his
gouernment
,
and
commandement
:
and
because
the
light
of
doctrin
had
byn
buried
long
time
,
therfore
they
say
only
,
that
God
was
shewed
by
natural
arguments
.
And
it
is
to
be
thought
,
that
they
did
in
such
sort
set
foorth
the
magnificence
&
greatnes
of
the
works
of
God
as
became
them
:
but
it
was
sufficient
for
Luke
to
touch
the
summes
&
chief
points
of
matters
.
Neither
do
I
so
vnderstand
it
that
they
intreated
subtilly
and
after
the
manner
of
the
philosophers
of
the
secrets
of
nature
,
for
they
spake
vnto
an
vnlearned
multitude
:
therefore
it
behoued
them
to
set
that
before
them
plainly
,
which
the
most
ignorant
did
know
.
Notwithstanding
they
take
this
principle
,
that
in
the
order
of
nature
there
is
a
certaine
and
euident
manifestation
of
god
:
in
that
the
earth
is
watered
with
raine
,
in
that
the
heat
of
the
Sun
doth
confort
it
,
in
that
there
commeth
such
abundance
of
fruit
out
of
the
same
yeerely
,
it
is
thereby
gathered
for
a
suretie
that
there
is
some
God
who
gouerneth
all
things
.
For
euen
the
heauen
and
earth
are
not
moued
or
gouerned
by
their
own
motion
:
&
much
lesse
by
fortune
.
Therfore
it
remaineth
,
that
this
wonderful
workmanship
of
nature
doth
manifestly
shew
the
prouidence
of
God
:
and
those
who
said
that
the
worlde
was
eternal
,
spake
not
as
they
thought
,
but
they
went
about
by
malicious
and
barbarous
vnthankfulnesse
to
suppresse
the
glory
of
god
:
wherein
they
bewrayed
their
impudencie
.
Filling
with
meat
and
gladnesse
.
The
vngodlinesse
of
men
is
more
conuict
in
that
,
if
they
knew
not
God
,
because
hee
doeth
not
only
set
before
their
eyes
,
testimonies
of
his
glory
in
his
workes
:
but
doth
also
appoint
all
things
for
their
vse
.
For
why
doth
the
Sun
&
starres
shine
in
the
heauens
,
saue
only
that
they
may
serue
men
?
Why
doth
the
raine
fall
from
heauen
?
Why
doth
the
earth
bring
foorth
her
increase
,
saue
onely
that
they
may
minister
food
to
men
?
Therefore
God
hath
not
set
man
vpon
earth
,
that
he
may
be
an
idle
beholder
of
his
workes
as
being
set
vpon
a
Theater
,
but
to
exercise
himself
in
praising
the
liberalitie
of
God
,
whiles
that
he
enioyeth
the
riches
of
heauen
&
earth
.
And
now
,
is
it
not
more
than
filthie
frowardnesse
,
not
to
be
moued
with
so
great
goodnes
of
god
in
the
manifold
abundance
of
thinges
?
To
fill
the
hearts
with
meat
doth
signifie
nothing
els
but
to
giue
foode
,
which
may
satisfie
the
desires
of
men
.
By
this
word
gladnes
Paul
and
Barnabas
do
meane
that
God
doth
giue
more
to
men
according
to
his
infinite
goodnesse
,
then
their
necessitie
doth
require
:
as
if
it
had
been
saide
,
that
men
haue
meate
giuen
them
not
only
to
refresh
their
strength
,
but
also
to
make
their
harts
merie
.
If
any
man
do
obiect
that
it
falleth
out
so
oftentimes
,
that
men
doe
rather
mourne
being
hungrie
,
then
reioyce
beeing
full
.
I
aunswere
,
that
that
commeth
to
passe
contrarie
to
the
order
of
nature
:
namely
,
when
the
Lorde
shutteth
his
hand
because
of
the
sinnes
of
men
.
For
the
liberalitie
of
God
should
flow
vnto
vs
abundantly
of
his
owne
accorde
,
as
it
is
heere
described
by
Paul
and
Barnabas
,
vnlesse
it
were
kept
backe
by
the
lets
of
our
vices
.
And
yet
there
wes
neuer
so
great
barrennes
,
wherin
the
blessing
of
God
in
feeding
men
did
quite
wither
away
.
It
was
indeed
well
said
of
the
Prophet
,
Open
thy
mouth
,
and
I
will
fill
it
,
that
wee
may
know
that
we
be
hungrie
through
our
owne
fault
,
18
When
they
had
said
thus
.
Luke
said
before
that
they
did
not
only
vse
wordes
,
but
they
ran
also
with
violence
into
the
multitude
.
Nowe
hee
addeth
that
the
furie
of
the
people
was
scarse
appeased
with
that
vehemencie
,
whereby
appeareth
howe
mad
&
vntamed
the
heat
of
the
world
is
towarde
Idolatrie
.
For
if
they
beleeue
the
gods
,
why
doe
they
not
beleeue
their
worde
,
whereby
they
put
from
them
false
honour
?
But
all
idolaters
are
sicke
of
this
disease
,
that
they
are
oftentimes
readie
to
shake
off
the
yoke
,
vnlesse
religion
bee
subiect
to
their
will
and
pleasure
.
Wherefore
no
maruel
if
the
prophets
say
oftentimes
,
that
men
are
carried
into
the
blinde
affection
of
superstitions
,
euen
as
brute
beastes
are
carried
into
their
lust
.
19
And
there
came
from
Antioch
and
Iconium
Iewes
,
by
whom
the
multitudes
were
perswaded
,
and
when
they
had
stoned
Paul
,
they
cast
him
out
without
the
citie
thinking
that
he
was
dead
.
20
And
as
the
Disciples
stood
about
him
he
rose
,
and
entered
into
the
citie
:
and
on
the
morrow
he
went
foorth
with
Barnabas
to
Derbe
.
21
And
when
they
had
preached
the
gospel
to
this
citie
,
and
had
framed
many
disciples
,
they
returned
to
Lystra
and
Iconium
and
Antioch
.
22
Strengthening
the
soules
of
the
disciples
,
and
exhorting
them
to
continue
in
the
faith
,
and
that
through
manie
afflictions
we
must
enter
into
the
kingdome
of
heauen
.
19
There
came
.
Paul
and
Barnabas
can
hardly
stay
the
people
from
doing
sacrifice
:
but
a
companie
of
knaues
doe
with
small
adoe
perswade
them
to
stone
Paul
whom
of
late
they
made
a
God
.
Wherby
appeareth
how
much
more
men
be
bent
vnto
superstition
,
then
vnto
the
true
worship
of
God
,
&
how
arrogant
superstition
is
,
which
will
alwaies
beare
the
chief
sway
in
appointing
the
worship
of
god
.
The
seruants
of
god
seek
no
other
thing
,
but
to
bring
men
vnder
obedience
of
him
,
which
is
saluation
and
felicitie
alone
.
They
challenge
to
themselues
no
Lordship
,
they
hunt
after
no
gaine
:
and
yet
the
world
cannot
abide
them
.
For
almoste
all
men
murmure
:
and
now
and
then
there
rise
tumults
.
Those
who
are
thus
stubborn
against
God
,
they
be
too
to
readie
to
beleeue
seducers
,
&
willingly
submit
themselues
to
their
tyrannie
.
So
the
Pope
had
libertie
to
deceiue
at
his
pleasure
,
and
not
onely
to
oppresse
miserable
soules
with
slauerie
,
but
also
cruelly
to
torment
them
.
Whatsoeuer
hee
commaunded
it
was
obediently
receiued
,
and
euen
at
this
day
,
though
he
make
vnpossible
lawes
,
yet
dare
no
man
once
mutter
against
them
.
Neuerthelesse
the
yoke
of
Christ
is
sweet
,
Therefore
in
this
historie
is
most
liuely
painted
out
vnto
vs
the
frowardnesse
of
the
worlde
.
Paule
might
haue
reigned
vnder
the
title
of
Mercurie
,
with
the
commendation
of
all
men
:
he
will
not
be
a
God
.
Because
he
serueth
Christe
faithfully
,
he
is
stoned
.
His
constancie
is
commended
,
to
the
end
we
may
follow
it
.
He
was
in
deed
wonderfully
deliuered
by
the
Lorde
:
20
As
the
disciples
.
Though
no
man
defended
Paul
,
yet
Luke
sheweth
that
the
godly
were
desirous
of
his
life
:
yet
they
did
so
moderate
themselues
,
least
they
should
attempt
any
thing
with
great
danger
to
no
end
,
seeing
they
could
not
helpe
him
vnlesse
it
were
done
priuilie
.
And
surely
we
must
alwayes
marke
what
the
Lord
hath
brought
to
our
hand
.
If
I
standing
vpon
the
banke
shall
see
a
man
in
the
middest
of
the
water
,
and
cannot
reache
him
my
hande
when
hee
is
like
to
be
drowned
:
what
is
remaining
for
me
to
do
,
but
to
commende
him
to
the
Lorde
?
And
if
there
bee
any
hope
to
help
him
,
then
must
I
indanger
my selfe
.
Therefore
wee
will
not
say
that
Saint
Paul
was
left
alone
by
the
Disciples
through
slouth
:
seeyng
they
coulde
not
helpe
him
.
And
they
declare
their
loue
and
care
,
when
they
stande
about
him
after
hee
is
cast
out
.
They
went
to
Derbe
.
It
appeareth
plainly
by
this
that
Paul
was
miraculously
saued
,
seeing
that
on
the
morrowe
after
hee
was
cast
out
for
dead
,
he
taketh
his
iourney
being
fresh
&
sound
,
whence
it
is
also
gathered
what
an
inuincible
heart
he
bare
against
all
euils
&
afflictions
.
For
he
creepeth
not
into
a
corner
,
where
like
an
ouerworn
souldiar
he
may
liue
idlely
:
but
he
goeth
to
the
same
places
,
where
he
was
vncourteously
and
cruelly
handled
but
a
little
before
.
Notwithstanding
Luke
sheweth
that
the
church
was
first
planted
among
the
men
of
Derbe
,
hee
addeth
afterward
that
Paul
&
Barnabas
returned
vnto
the
Churches
,
which
they
had
ordained
,
that
they
might
confirme
the
Disciples
,
Whereby
hee
giueth
vs
to
vnderstand
that
the
vse
of
the
worde
consisteth
not
in
instruction
only
,
whereby
the
hearer
is
only
taught
:
but
that
it
is
also
auaileable
for
confirmation
of
faith
in
adomonishing
,
exhorting
&
reprouing
,
And
Christ
doth
not
only
commaund
his
ministers
to
teach
,
but
also
to
exhort
:
And
exhorting
them
.
This
was
the
principall
way
to
cofirme
,
in
that
they
prouoke
the
disciples
who
had
before
embraced
the
Gospel
and
did
professe
it
,
to
goe
forwarde
,
by
exhorting
them
.
For
wee
are
farre
from
being
so
readie
and
stout
as
we
ought
.
Therfore
our
lasinesse
needeth
prickes
,
and
our
coldnesse
must
bee
warmed
.
But
because
GOD
will
haue
his
exercised
with
diuers
cumbates
,
Paul
and
Barnabas
admonishe
the
disciples
to
be
readie
to
suffer
tribulation
.
A
very
necessary
admonition
,
that
we
must
goe
on
warrefare
in
this
worlde
that
wee
may
liue
well
and
godlilie
.
If
the
flesh
should
not
molest
vs
,
if
Satan
shoulde
attempt
nothing
,
if
the
wicked
shoulde
not
trouble
vs
with
some
stumbling
blocks
,
it
were
no
such
troublesome
thing
to
perseuere
:
because
that
were
a
sweete
walke
through
a
soft
and
pleasant
way
:
but
because
there
arise
on
euery
side
,
and
euery
minute
of
an
houre
,
infinite
assaults
which
prouoke
vs
to
fal
away
,
there
ariseth
the
hardnesse
,
and
therfore
is
it
that
the
vertue
of
constancie
is
so
rare
.
Therefore
to
the
ende
wee
may
persist
euen
vnto
the
end
,
we
must
be
prepared
for
warre
.
But
Luke
speaketh
not
in
this
place
only
of
the
persecutions
which
the
aduersaries
raise
against
vs
with
drawen
swordes
,
and
flaming
fires
:
but
he
comprehendeth
vnder
the
worde
tribulations
all
sorrowes
&
miseries
,
whereunto
the
life
of
the
godly
is
subiect
,
not
because
the
faithfull
alone
are
miserable
:
because
this
is
the
common
state
both
of
good
and
badde
.
Whence
also
commeth
that
famous
prouerbe
,
It
is
the
best
,
not
to
bee
borne
:
and
the
next
,
to
die
very
quickly
.
But
when
as
God
doth
oftentimes
spare
the
wicked
,
and
doth
fat
them
with
ptosperitie
:
hee
is
more
sharpe
and
harde
towarde
his
children
.
For
besides
common
molestations
,
they
are
oppressed
peculiarly
with
many
discommodities
,
and
the
Lorde
doth
humble
them
with
such
exercises
,
keeping
their
flesh
vnder
correction
least
it
wax
wanton
:
he
awaketh
them
,
least
they
lie
sleeping
vpon
earth
.
Vnto
these
are
added
the
reproches
and
slanders
of
the
wicked
:
for
they
must
be
as
it
were
the
ofscourings
of
the
world
.
Their
simplenes
is
laughed
at
:
but
they
vse
wicked
mocks
and
scofs
principally
against
God
.
Last
of
all
,
the
lust
of
the
wicked
breaketh
out
into
open
violence
.
So
that
they
haue
need
to
striue
with
manie
tribulations
,
and
it
cannot
bee
but
that
all
their
life
shall
bee
inuied
and
vnquiet
amiddest
so
many
enemies
.
But
this
is
the
best
comforte
,
and
which
is
sufficient
enough
to
confirme
their
mindes
,
that
,
this
way
(
though
it
bee
harde
and
sharpe
,
)
leadeth
vnto
the
kingdome
of
heauen
.
For
wee
gather
by
this
,
that
the
miseries
of
the
godly
are
more
happie
then
be
all
the
doting
dainties
and
delights
of
the
world
.
Therfore
let
vs
remember
,
first
,
that
rhis
condition
is
set
downe
for
vs
,
that
wee
suffer
many
tribulations
:
yet
let
vs
also
remember
to
adde
this
,
to
mittigate
the
bitternes
thereof
,
that
by
them
we
be
brought
vnto
the
kingdome
of
God
.
Furthermore
their
babling
is
friuolous
,
who
gather
hereby
that
patience
is
a
work
which
deserueth
eternal
saluation
,
seing
that
the
cause
of
saluation
is
not
in
this
place
handled
:
but
after
what
sort
God
vseth
to
handle
his
in
this
world
:
and
the
comfort
is
added
,
not
to
extoll
the
dignitie
and
merite
of
workes
,
but
onely
to
encourage
the
godly
that
they
faint
not
vnder
the
burthen
of
the
crosse
.
All
mankind
as
we
haue
saide
before
,
as
well
one
as
other
,
is
subiect
to
manie
miseries
.
But
the
afflictions
of
the
reprobate
are
nothing
else
to
them
but
the
verie
entrie
of
hell
:
but
these
turne
to
the
saints
to
an
happie
and
ioyfull
end
,
and
for
them
they
fall
out
well
,
and
so
consequently
they
bee
helpes
for
saluation
,
because
they
take
part
with
Christ
.
We
must
note
that
Paule
and
Barnabas
being
not
content
with
the
plurall
number
,
doe
plainely
set
downe
Many
tribulations
,
least
any
man
after
he
hath
suffered
one
or
two
or
a
few
,
doe
at
length
sinke
downe
.
Therefore
let
the
faithfull
thinke
that
they
must
passe
through
continuall
miseries
:
that
done
,
let
them
prepare
themselues
not
for
one
kind
of
persecution
onely
,
but
for
diuerse
kindes
.
For
though
God
handle
some
men
more
courtiously
and
gently
:
yet
doth
he
pamper
none
of
his
so
daintily
,
that
he
is
free
from
all
tribulations
.
23
And
when
by
voices
they
had
ordained
them
Elders
through
all
Churches
,
hauing
prayed
with
fasting
,
they
commended
them
to
the
Lorde
in
whom
they
had
beleeued
.
24
And
passing
ouer
through
Pisidia
,
they
came
to
Pamphilia
.
25
And
when
they
had
spoken
the
worde
at
Perga
,
they
went
downe
to
Attalia
.
26
And
thence
they
sailed
to
Antioch
,
from
whence
they
were
commended
to
the
grace
of
God
,
vnto
the
worke
which
they
had
fulfilled
.
27
And
when
they
were
come
,
when
the
Church
was
gathered
togither
,
they
shewed
what
great
things
God
had
done
by
them
,
and
that
he
had
opened
to
the
Gentiles
the
doore
of
faith
.
28
And
they
were
there
no
small
time
with
the
disciples
.
23
When
they
had
ordained
Elders
.
By
this
it
appeareth
sufficiently
,
that
it
is
not
ynough
if
men
haue
bin
once
taught
the
doctrine
of
godlinesse
,
and
to
haue
the
summe
of
faith
,
vnlesse
they
go
forward
continually
.
Therefore
Christ
did
not
onely
send
his
Apostles
to
preach
the
gospel
,
but
he
commanded
also
that
there
should
be
Pastours
appointed
that
the
preaching
of
the
Gospel
might
be
perpetuall
and
in
daily
vse
.
Paul
and
Barnabas
do
marke
that
this
order
was
set
downe
by
Christ
,
when
they
assigned
Pastours
to
euerie
Church
,
least
after
their
departure
doctrine
should
cease
and
be
whisht
.
Furthermore
this
place
teacheth
that
the
Church
cannot
want
an
ordinarie
ministerie
:
neither
can
any
be
counted
christians
before
God
,
but
those
who
during
their
whol
life
are
willing
to
learne
.
I
take
it
that
those
are
called
Elders
in
this
place
,
who
had
the
office
of
teaching
inioyned
them
.
For
it
appeareth
by
Paul
that
some
were
onely
Censors
of
manners
and
such
as
had
authoritie
to
punish
enormities
.
Now
forasmuch
as
Luke
saith
,
that
they
were
set
ouer
euery
Church
,
Had
ordained
by
Election
.
The
Greeke
worde
Cheirotonein
doth
signifie
to
decree
or
ordaine
a
thing
by
lifting
vp
the
hands
,
as
they
vse
to
doe
in
the
assemblies
of
the
people
.
Notwithstanding
the
Ecclesiasticall
writers
doe
often
vse
the
word
cheirotonia
in
an
other
sense
:
to
wit
,
for
their
solemne
rite
of
ordaining
,
which
is
called
in
scripture
,
Laying
on
of
hands
.
Furthermore
by
this
manner
of
speech
is
verie
excellently
expressed
the
right
way
to
ordaine
Pastours
.
Paule
and
Barnabas
are
saide
to
choose
Elders
.
Doe
they
this
alone
by
their
priuate
office
?
nay
rather
they
suffer
the
matter
to
be
decided
,
by
the
consent
of
them
all
:
therefore
in
ordaining
Pastours
,
the
people
had
their
free
election
.
But
least
there
should
any
tumult
arise
Paul
and
Barnabas
sit
as
chiefe
moderatours
.
Thus
must
the
decree
of
the
Councell
of
Loadicia
bee
vnderstood
,
which
forbiddeth
that
the
people
haue
libertie
graunted
them
to
Elect.
They
hauing
prayed
with
fasting
.
They
had
a
double
end
and
reason
of
their
praier
:
the
first
that
,
God
would
direct
them
with
the
spirit
of
wisdome
and
discretion
,
to
choose
the
best
and
most
meete
men
.
For
they
knewe
that
they
were
not
furnished
with
so
great
wisedome
,
but
they
might
bee
deceiued
:
neither
did
they
so
much
trust
to
their
diligence
,
but
that
they
knew
that
the
principall
point
did
consist
in
the
blessing
of
god
:
as
we
see
mens
iudgements
erre
daily
,
where
the
heauenly
gouernment
is
not
:
and
that
all
their
labor
is
nothing
worth
,
where
the
hande
of
God
is
not
.
These
be
the
true
signes
and
tokens
of
the
godly
,
to
call
vpon
the
Spirit
of
God
,
that
he
may
gouern
their
counsels
.
And
if
so
be
it
this
rule
be
to
be
obserued
in
all
businesses
:
so
often
as
the
gouernement
of
the
Church
is
in
hand
,
which
dependeth
wholy
vpon
his
will
and
pleasure
,
we
must
beware
that
we
attempt
nothing
vnlesse
we
haue
him
for
our
guide
and
gouernour
.
And
the
second
end
of
their
prayer
was
,
that
God
would
furnish
with
necessary
giftes
those
Pastours
which
were
chosen
.
For
it
is
a
harder
matter
to
fulfill
such
a
function
faithfullie
as
a
man
ought
,
than
that
mans
strength
is
sufficient
for
it
.
Therefore
they
craue
Gods
help
euen
in
this
part
also
,
hauing
Paul
and
Barnabas
for
their
authors
.
They
fast
likewise
,
that
euen
that
may
be
a
helpe
to
stir
vp
the
feruentnes
of
their
praiers
.
For
we
know
how
great
our
coldnes
is
otherwise
.
Not
because
it
is
alwaies
necessarie
that
we
should
pray
fasting
,
seing
that
god
doth
inuite
euen
those
who
are
ful
to
giue
thanks
:
but
when
we
are
vrged
by
any
necessitie
to
pray
more
feruently
than
we
vse
commonly
to
doe
,
this
is
a
verie
profitable
prouokement
.
And
now
we
haue
alreadie
declared
what
a
weightie
matter
the
choosing
of
Pastours
is
,
wherein
the
soundnesse
of
the
Churche
is
handled
.
Wherefore
no
maruell
,
if
Luke
write
that
they
vsed
extraordinary
prayers
.
And
it
is
profitable
for
vs
to
marke
this
vse
and
other
of
fasting
,
least
we
imagine
with
the
Papists
that
it
is
a
meritorious
worke
:
or
least
wee
place
the
worship
of
God
in
it
,
seing
it
is
of
it selfe
nothing
,
neither
is
it
of
any
importance
with
God
,
saue
onely
in
as
much
as
it
is
referred
vnto
another
end
.
They
committed
themselues
to
the
Lord
.
We
gather
hereby
first
,
what
great
care
Paul
and
Barnabas
had
for
the
saluation
of
those
,
who
by
their
industrie
were
turned
vnto
the
Lord
.
For
they
testifie
that
in
this
infirmity
of
the
flesh
men
be
subiect
to
more
dangers
,
then
that
their
faith
can
continue
stedfast
through
his
owne
strength
.
Therefore
this
is
the
only
refuge
and
aid
,
if
the
Lord
keepe
them
continually
whom
he
hath
once
receiued
.
And
when
Luke
saith
that
they
were
commended
to
God
in
whom
they
beleeued
,
there
commeth
no
small
confidence
hence
vnto
vs
:
because
he
assigneth
this
office
to
God
as
proper
to
him
,
to
saue
and
defend
all
those
who
by
true
faith
haue
embraced
his
word
.
24
Passing
through
Pisidia
.
We
haue
alreadie
said
that
Paul
and
Barnabas
came
to
Antioch
of
Pisidia
:
being
now
about
to
returne
to
Antioch
of
Syria
,
whence
they
were
sent
away
:
they
go
through
Pamphilia
,
which
is
the
midle
region
toward
the
mount
Taurus
.
And
Perga
,
&
Attalia
are
Cities
lying
neere
togither
.
And
whereas
Luke
saith
that
they
preach
the
word
in
the
one
only
,
wee
may
thereby
guesse
that
they
had
not
opportunitie
offered
them
euery
where
to
teach
,
which
they
were
wont
to
neglect
or
let
passe
no
where
.
26
When
they
had
bin
commended
.
Luke
might
haue
said
that
they
were
ordained
there
to
bee
the
Apostles
of
the
Gentiles
,
but
by
a
circuit
of
words
he
doth
more
plainly
expresse
,
that
they
were
neither
sent
away
of
men
,
neither
did
they
attempt
any
thing
trusting
to
their
owne
strength
,
but
that
their
whol
iorney
togither
with
the
successe
was
committed
to
God
the
authour
thereof
.
Therefore
their
preaching
was
no
mans
worke
,
but
a
worke
of
the
grace
of
God
.
And
the
word
Grace
is
referred
as
well
vnto
the
power
and
efficacie
of
the
Spirit
,
as
also
vnto
all
the
rest
of
the
signes
of
fauour
:
because
all
those
giftes
bee
free
which
God
bestoweth
vpon
his
seruants
.
And
the
sentence
may
be
thus
resolued
,
that
they
praied
God
that
he
would
shew
forth
his
grace
,
to
further
the
labours
of
his
seruants
.
27
After
they
had
called
the
Church
togither
.
As
those
who
returne
from
an
embassage
vse
to
giue
an
account
of
their
Actes
:
so
Paule
and
Barnabas
declare
to
the
Church
al
the
sum
of
their
voyage
:
that
it
may
thereby
appeare
what
good
successe
they
had
&
how
faithfully
they
behaued
themselues
in
their
office
:
and
also
that
they
may
exhort
the
faithful
to
giue
thanks
to
god
,
as
the
thing
it self
gaue
them
large
matter
:
therfore
Luk
saith
not
that
they
did
extol
the
things
which
they
themselues
had
done
,
but
whatsoeuer
things
the
Lord
had
done
by
them
.
It
is
word
for
word
,
With
them
:
but
according
to
the
phrase
of
the
Hebrew
tongue
it
is
all
one
,
as
if
it
had
beene
saide
,
In
them
,
or
By
them
,
or
Toward
them
,
or
simply
To
them
,
in
the
Datiue
case
.
Therefore
Luke
doeth
not
say
sun
autois
,
but
meta
autoon
:
which
I
say
for
this
cause
,
least
any
vnskilfull
man
ascribe
some
part
of
the
praise
to
Paul
and
Barnabas
,
as
if
they
had
bin
partners
with
God
in
the
worke
:
whereas
he
doth
rather
make
him
the
onely
author
of
all
those
famous
factes
which
they
had
done
.
Luke
addeth
immediatly
after
,
that
the
Lord
had
opened
the
doore
of
faith
to
the
Gentiles
.
For
though
they
were
sent
vnto
the
Gentiles
,
yet
the
strangenesse
of
the
matter
causeth
them
to
woonder
not
a
little
:
&
not
only
the
sodaine
change
did
make
the
Iews
astonied
:
but
also
because
it
was
to
them
as
it
were
a
monster
,
that
vnclean
men
&
such
as
were
strangers
from
the
kingdome
of
God
,
should
be
mixed
with
the
holy
seede
of
Abraham
,
that
they
might
both
togither
make
one
&
the
same
Church
,
of
God
:
they
are
now
taught
by
the
euent
it selfe
,
that
it
was
not
for
nothing
that
there
were
Apostles
sent
to
them
.
Moreouer
it
is
saide
that
the
doore
of
faith
was
set
open
to
the
Gentiles
,
not
onely
because
the
Gospel
was
preached
to
them
with
the
externall
voice
:
but
because
being
illuminate
by
the
Spirit
of
God
,
they
were
called
effectuallie
vnto
the
faith
.
The
kingdome
of
heauen
is
in
deed
set
open
to
vs
by
the
externall
preaching
of
the
Gospel
:
but
no
man
entreth
in
saue
he
to
whom
God
reacheth
out
his
hand
:
no
man
draweth
neere
vnlesse
he
be
drawn
inwardly
by
the
Spirit
.
Therefore
Paul
and
Barnabas
showe
and
proue
by
the
effect
,
that
their
calling
was
approued
and
ratified
by
God
:
because
the
faith
of
the
Gentiles
was
as
it
were
a
seale
ingrauen
by
the
hand
of
God
,
CHAP.
XV.
1
AND
certaine
which
came
down
from
Iudea
,
did
teach
the
brethren
,
that
vnlesse
they
should
be
circumcised
according
to
the
manner
of
Moses
,
they
could
not
be
saued
.
2
And
when
there
arose
sedition
,
and
disputing
not
a
little
to
Paul
and
Barnabas
against
them
,
they
appointed
that
Paul
and
Barnabas
and
certaine
other
of
them
shoulde
goe
vp
to
the
Apostles
and
Elders
to
Ierusalem
,
about
this
question
.
3
And
when
they
were
sent
by
the
Church
they
passed
through
Phenice
and
Samaria
,
declaring
the
conuersion
of
the
Gentiles
,
and
they
brought
great
ioy
to
all
the
brethren
.
4
And
when
they
were
come
to
Ierusalem
,
they
were
receiued
of
the
Church
,
and
of
the
Apostles
and
Elders
,
and
they
shewed
what
things
so
euer
God
had
done
with
them
.
5
And
there
arose
certaine
of
the
sect
of
the
Pharisees
which
beleeued
,
saying
that
it
was
needfull
that
they
should
bee
circumcised
,
and
to
declare
that
the
Law
of
Moses
must
be
kept
.
1
When
Paul
and
Barnabas
had
endured
many
cumbates
against
the
professed
enimies
of
the
Gospel
:
Luke
doth
nowe
begin
to
declare
that
they
were
tried
by
domesticall
warre
.
So
that
it
was
meete
that
their
doctrine
and
ministerie
should
be
proued
by
all
meanes
,
to
the
end
it
might
the
better
appeare
that
they
were
furnished
by
God
and
armed
against
all
the
assaults
of
the
worlde
and
Satan
.
For
that
was
no
small
confirmation
for
their
doctrine
,
in
that
being
shaken
and
battered
with
so
manie
ingines
,
it
stood
neuerthelesse
,
neither
could
the
course
thereof
be
broken
off
by
so
many
hinderances
.
Therefore
to
this
ende
doeth
Paul
boast
that
he
suffered
fights
without
and
terrors
within
.
Which
came
downe
from
Iudea
.
This
cloake
and
colour
was
very
forceable
to
deceiue
euen
good
men
then
.
Ierusalem
was
honored
not
without
cause
among
all
Churches
:
because
they
reuerenced
it
euen
as
their
mother
.
For
the
Gospel
was
deducted
as
it
were
by
pypes
and
conduits
from
that
fountaine
.
These
seducers
come
thence
:
they
pretend
the
Apostles
:
they
boast
that
they
bring
nothing
but
that
which
they
learned
of
them
.
They
blind
&
bleare
the
eies
of
the
vnskilfull
with
this
smoke
:
&
those
who
are
light
and
wicked
do
greedily
snatch
at
the
color
which
is
offered
them
.
The
perturbation
of
the
church
,
doth
like
a
tempest
shake
those
who
were
otherwise
good
&
moderate
,
so
that
they
are
inforced
to
stumble
.
Therfore
we
must
note
this
subtilty
of
satan
,
that
he
abuseth
the
names
of
holy
men
,
that
he
may
deceiue
the
simple
,
who
being
won
with
the
reuerence
of
the
men
,
dare
not
inquire
after
the
thing
it selfe
.
Luke
doth
not
expres
in
deed
with
what
affection
these
knaues
were
moued
:
yet
it
is
likely
that
peruerse
zeale
was
the
cause
which
moued
them
to
set
themselues
against
Paul
&
Barnabas
.
For
ther
be
certain
churlish
natures
which
nothing
can
please
but
that
which
is
their
owne
.
They
had
seene
that
circumcision
and
other
rites
of
the
law
were
obserued
at
Ierusalem
:
whersoeuer
they
become
,
2
When
there
was
sedition
arisen
.
This
was
no
small
triall
in
that
Paul
and
Barnabas
are
hailed
into
a
troublesome
tumult
.
There
was
mischiefe
ynough
alreadie
in
the
matter
it selfe
:
but
it
is
a
more
cruell
mischiefe
,
when
the
contention
waxeth
so
hote
,
that
they
are
enforced
to
fight
with
their
brethren
as
with
enimies
.
Adde
moreouer
the
infamie
,
wherewith
they
saw
themselues
burdened
among
the
simple
and
vnskilfull
,
as
if
they
would
trouble
the
peace
of
the
Church
with
their
stubbernes
.
For
it
falleth
out
oftentimes
so
,
that
the
faithful
seruants
of
Christ
are
enuied
alone
,
and
beare
al
the
blame
,
after
that
they
haue
bin
vniustly
troubled
,
&
haue
faithfully
emploied
themselues
in
defense
of
a
good
cause
.
Therefore
they
must
be
endewed
with
inuincible
courage
to
despise
al
false
reports
which
are
caried
about
concerning
them
.
Therefore
Paul
boasteth
in
an
other
place
that
he
went
through
the
midst
of
seditions
.
But
the
seruants
of
God
must
obserue
such
moderation
,
Vnlesse
yee
be
Circumcised
.
Luke
setteth
downe
briefly
in
these
words
the
state
of
the
question
:
to
wit
,
that
these
seducers
went
about
to
bind
mens
consciences
with
necessitie
of
keeping
the
Law
.
Circumcision
is
in
deed
mentioned
alone
in
this
place
:
but
it
appeareth
by
the
text
that
they
moued
the
question
about
the
keeping
of
the
whole
lawe
.
And
because
Circumcision
was
as
it
were
a
solemne
entrance
and
admission
into
other
rites
of
the
lawe
,
therefore
by
Synecdoche
the
whole
lawe
is
comprehended
vnder
one
part
.
These
enimies
of
Paul
did
not
denie
that
Christ
was
the
Messias
:
but
though
they
gaue
him
their
names
,
they
retained
therewithall
the
old
ceremonies
of
the
Lawe
.
The
Error
might
haue
seemed
tollerable
at
the
first
glimse
.
Why
doeth
not
Paule
then
dissemble
,
at
least
for
some
short
time
,
least
hee
shake
the
Church
with
conflict
?
For
the
disputation
was
concerning
externall
matters
,
concerning
which
Paule
himselfe
forbiddeth
elsewhere
to
stande
and
striue
too
much
.
But
there
were
three
weightie
causes
which
enforced
him
to
gainestande
.
For
if
the
keeping
of
the
lawe
bee
necessarie
,
mans
saluation
is
tyed
to
workes
,
which
must
be
grounded
in
the
grace
of
Christ
alone
,
that
the
faith
may
bee
setled
and
quiet
.
Therefore
when
Paule
sawe
the
worshippe
of
the
lawe
set
against
the
free
righteousnes
of
faith
,
it
was
vnlawful
for
him
to
hold
his
peace
,
vnlesse
he
would
betraie
Christ
.
For
seeing
the
aduersaries
did
denie
that
any
should
be
saued
,
saue
he
which
did
obserue
the
Law
of
Moses
,
by
this
meanes
they
did
translate
vnto
workes
the
glorie
of
saluation
,
which
they
tooke
from
Christ
,
&
hauing
shaken
assurance
they
did
vex
miserable
soules
with
vnquietnesse
:
againe
it
was
no
small
thing
neither
of
any
smal
importance
to
spoile
&
rob
faithful
soules
of
the
liberty
gotten
by
Christs
blood
.
Though
the
inward
libertie
of
the
Spirit
were
common
to
the
fathers
as
wel
as
to
vs
,
yet
we
know
what
Paul
saith
,
that
they
were
shut
vp
vnder
the
childish
ward
&
custodie
of
the
Law
,
so
that
they
did
not
much
differ
from
seruants
:
They
determined
&c.
The
Spirit
of
God
put
them
in
minde
of
this
remedie
to
appease
the
tumult
,
which
might
otherwise
haue
gone
farther
with
doing
much
hurt
.
Whereby
we
be
also
taught
,
that
we
must
alwaies
seeke
such
meanes
as
be
fit
for
ending
discorde
:
because
God
doeth
so
highly
commende
peace
,
let
the
faithfull
shewe
that
they
doe
what
they
can
to
nourish
the
peace
of
the
Church
.
The
trueth
must
alwayes
be
first
in
order
with
them
,
in
defense
whereof
they
must
be
afraid
of
no
tumults
.
Yet
they
must
so
temper
their
heat
,
that
they
refuse
no
meanes
of
godly
agreement
:
yea
let
them
of
their
owne
accord
inuent
what
wayes
so
euer
they
can
,
and
let
them
be
wittie
in
seeking
them
out
.
Therfore
we
must
obserue
this
meane
:
least
being
carried
away
through
immoderate
vehemencie
of
zeale
,
we
be
carried
beyond
the
iust
boundes
.
For
we
must
bee
couragious
in
defense
of
true
doctrine
,
not
stubberne
,
nor
rash
.
Therefore
let
vs
learne
to
ioyne
togither
these
two
vertues
which
the
Spirit
of
God
commendeth
in
Paul
.
When
he
is
drawne
into
the
field
by
the
wicked
,
he
is
not
afraid
boldly
to
offer
himself
:
but
when
he
doth
meekely
admit
the
remedie
which
was
offered
,
hee
declareth
plainly
what
small
desire
he
had
to
fight
.
For
otherwise
hee
might
haue
boasted
that
he
did
not
passe
for
the
Apostles
,
&
so
haue
stood
stoutly
in
that
:
but
the
desire
of
peace
did
not
suffer
him
to
refuse
their
iudgment
.
Moreouer
ignorant
and
weak
men
should
haue
conceiued
a
sinister
opinion
,
if
they
should
haue
seene
two
men
only
seperated
from
al
the
seruants
of
Christ
.
And
godly
teachers
must
in
no
case
neglect
this
way
to
cherish
faith
,
that
they
may
shew
that
they
agree
with
the
church
.
Paul
in
deed
did
not
depend
vpon
the
becke
of
the
Apostles
,
that
he
woulde
change
his
opinion
,
if
he
should
haue
found
them
contrary
to
him
,
who
would
not
haue
giuen
place
euen
to
the
very
Angels
,
3
Being
brought
on
the
way
by
the
Church
.
Where
as
by
the
common
consent
of
the
Church
there
were
ioined
to
Paul
and
Barnabas
companions
,
who
might
for
dueties
sake
conduct
them
,
we
may
therby
gather
,
that
all
the
godly
were
on
their
side
:
&
that
they
did
neuer
otherwise
thinke
but
that
the
cause
was
theirs
as
well
as
the
Apostles
.
Wherefore
they
determined
the
iourney
of
Paul
and
Barnabas
with
like
minds
as
they
tooke
it
in
hande
:
to
wit
,
that
they
might
tame
and
put
to
silence
those
troublesome
spirites
,
who
did
falsely
make
boast
of
the
Apostles
.
Whereas
he
saith
shortly
after
that
they
certified
the
brethren
in
their
voyage
of
the
wonderful
conuersion
of
the
Gentiles
,
it
is
a
testimony
&
token
that
they
came
not
to
Ierusalem
fraught
with
feare
:
but
that
they
did
euen
without
feare
stoutly
professe
that
which
they
had
taught
before
.
Therefore
they
come
not
to
plead
their
cause
before
their
iudges
:
but
that
they
may
with
common
consent
and
iudgement
,
on
both
sides
approue
that
which
was
commanded
by
God
touching
the
abolishing
of
ceremonies
.
For
though
they
did
not
despise
the
iugement
of
the
Apostles
,
yet
because
they
knew
that
it
was
not
lawfull
for
them
,
neither
for
the
Apostles
to
decree
otherwise
concerning
the
cause
,
it
did
not
become
them
to
stand
as
men
whose
matter
is
handled
at
the
bar
:
thence
commeth
the
boldnes
of
reioycing
.
To
this
end
tendeth
the
ioy
of
the
godly
wherby
they
subscribe
both
to
the
doctrine
of
Paul
,
&
also
the
calling
of
the
Gentiles
.
4
They
were
receiued
of
the
Church
.
By
this
word
Church
he
meaneth
the
multitude
it selfe
and
the
whole
bodie
:
that
done
he
assigneth
a
peculiar
place
to
the
Apostles
and
Elders
,
by
whom
Paul
and
Barnabas
were
specially
receiued
.
Furthermore
because
the
Apostles
had
no
certaine
place
of
abode
at
Ierusalem
:
but
went
euer
now
and
then
somtimes
to
one
place
and
somtimes
to
another
,
whither
soeuer
occasion
did
call
them
,
that
Church
had
Elders
to
whom
the
ordinarie
gouernement
of
the
Church
was
committed
:
5
Certaine
of
the
sect
of
the
Pharisees
.
It
is
not
without
cause
that
Luke
expresseth
what
kinde
of
men
they
were
,
which
went
about
to
trouble
or
hinder
Paul
euen
at
Ierusalem
also
.
And
it
is
to
bee
thought
that
the
euill
flowed
from
that
fountaine
:
and
that
Luke
doeth
nowe
more
plainely
expresse
,
that
there
brake
out
nowe
also
fannes
,
out
of
that
verie
same
fect
,
from
whence
the
authours
of
that
wicked
dissention
came
.
For
though
they
had
giuen
Christ
their
names
,
yet
there
remained
reliques
of
their
former
nature
.
We
knowe
howe
proude
the
Pharisees
were
,
howe
hautie
,
howe
loftie
their
lookes
were
:
all
which
they
woulde
haue
forgotten
,
if
they
had
truely
put
on
Christ
.
like
as
there
remained
no
phariseisme
in
Paul
,
but
a
great
part
had
gotten
the
habite
of
stubbernnesse
by
long
custome
which
they
could
not
shake
off
so
easily
by
and
by
.
Forasmuch
as
there
reigned
most
of
all
among
them
hypocrisie
:
they
were
too
much
addicted
to
external
rites
,
which
are
couerings
for
vices
.
They
were
likewise
puffed
vp
with
pride
,
so
that
they
did
tyrannously
couet
to
make
all
other
men
subiect
to
their
decrees
.
It
is
wel
knowne
how
sore
sicke
the
munks
are
of
both
diseases
.
Wherby
it
commeth
to
passe
that
nothing
is
more
cruel
than
they
to
oppresse
the
Church
,
nothing
is
more
wicked
or
froward
then
they
to
despise
the
word
of
god
.
Moreouer
we
see
many
of
them
which
came
out
of
those
dennes
which
haue
cast
from
them
their
cowle
,
and
yet
〈◊〉
they
neuer
forget
those
conditions
which
they
learned
there
.
6
And
the
Apostles
and
Elders
came
togither
,
that
they
might
looke
to
this
busines
.
7
And
after
there
had
beene
great
disputing
,
Peter
arose
and
saide
to
them
,
Men
and
brethren
,
yee
know
how
that
of
old
time
God
did
choose
in
vs
,
that
by
my
mouth
the
Gentiles
should
heare
the
word
of
the
Gospel
,
and
beleeue
.
8
And
God
who
is
knower
of
the
hearts
,
bare
witnesse
to
them
giuing
them
his
holy
Spirit
,
as
to
vs
.
9
And
he
put
no
difference
betweene
them
and
vs
,
after
that
by
faith
he
had
purified
their
hearts
.
10
Therefore
why
do
ye
now
tempt
God
,
to
lay
a
yoke
vpon
the
necks
of
the
disciples
,
which
neither
our
fathers
nor
we
were
able
to
beare
?
11
But
we
beleeue
that
we
haue
saluation
through
the
grace
of
our
Lorde
Iesus
Christ
,
euen
as
they
.
6
The
Apostles
and
Elders
met
togither
.
Luke
saith
not
that
al
the
whole
Church
was
gathered
togither
,
but
those
who
did
excell
in
doctrine
and
iudgement
,
and
those
who
according
to
their
office
were
competent
iudges
in
this
matter
.
It
may
bee
in
deede
that
the
disputation
was
had
in
presense
of
the
people
.
But
least
any
man
should
thinke
that
the
common
people
were
suffered
hande
ouer
heade
to
handle
the
matter
,
Luke
doth
plainely
make
mention
of
the
Apostles
and
Elders
:
as
it
was
more
meete
that
they
should
heare
the
matter
and
to
decide
it
.
But
let
vs
know
that
here
is
prescribed
by
God
a
forme
and
an
order
in
assembling
synods
,
when
there
ariseth
any
controuersie
,
which
cannot
otherwise
be
decided
.
For
seing
that
many
did
daily
gainstand
Paul
,
this
disputation
alone
,
by
reason
whereof
there
was
great
ruine
like
to
ensue
,
and
which
was
alreadie
come
to
hot
cumbates
,
did
enforce
him
to
go
to
Ierusalem
.
7
And
when
there
had
bin
great
disputation
.
Though
there
were
choise
made
of
graue
men
&
such
as
were
publike
teachers
of
the
Church
,
yet
could
not
they
agree
by
and
by
.
Whereby
appeareth
howe
the
Lord
did
exercise
his
Church
euen
then
by
the
infirmitie
of
men
,
that
it
might
learne
to
bee
wise
with
humilitie
.
Moreouer
he
suffered
(
euen
in
that
companie
and
assemblie
,
wherein
hee
was
chiefe
)
the
principall
point
of
Christian
doctrine
to
bee
diuersly
tossed
and
handled
:
least
wee
should
wonder
,
if
at
any
time
it
so
fall
out
,
that
men
who
are
otherwise
learned
and
godly
,
doe
through
vnskilfulnesse
fall
into
an
errour
.
For
some
were
not
so
quicke
witted
,
that
they
could
throughly
see
into
the
greatnes
of
the
matter
.
So
that
when
they
iudge
that
the
law
ought
to
bee
kept
,
being
vnaduisedly
carried
away
with
the
zeale
of
the
law
,
they
see
not
into
how
deepe
a
laberinth
they
throw
the
consciences
of
other
men
and
their
owne
also
.
They
thought
that
Circumcision
was
an
eternal
&
vnuiolable
token
of
Gods
couenant
:
the
same
opinion
had
they
of
all
the
whole
Lawe
.
Wherefore
Peter
standeth
chiefely
vppon
this
,
to
shewe
the
state
of
the
question
,
which
the
most
of
them
knewe
not
.
And
his
oration
hath
two
members
.
For
first
he
proueth
by
the
autority
of
god
,
that
the
gentiles
must
not
be
enforced
to
keep
the
law
:
secondly
he
teacheth
that
all
mans
saluation
is
ouerthrowne
,
if
the
conscience
be
once
caught
in
this
snare
.
Therefore
the
former
part
(
wherein
he
declareth
that
he
was
sent
of
God
to
teach
the
Gentiles
,
and
that
the
holy
Spirite
came
downe
vpon
them
)
tendeth
to
this
end
,
that
men
did
not
vnaduisedly
disanull
the
ceremonies
of
the
Law
,
but
that
God
is
the
author
of
that
disanulling
.
And
so
soone
as
the
authoritie
of
God
is
brought
foorth
,
all
doubting
is
taken
away
because
this
is
all
our
wisedome
,
to
stay
our selues
vpon
the
authority
,
gouernment
and
commandement
of
God
,
and
to
make
more
account
of
his
becke
and
pleasure
,
then
of
all
reasons
.
Now
it
is
meete
that
we
ponder
the
words
of
Peter
,
whereby
he
proueth
that
this
was
granted
to
the
gentiles
by
God
,
to
be
free
from
the
yoke
of
the
Law
.
You
know
.
He
calleth
them
to
beare
witnesse
,
and
vnto
them
hee
appealeth
,
least
any
man
should
thinke
that
he
is
about
to
speake
of
some
darke
and
doubtfull
thing
.
The
historie
was
well
knowne
to
them
all
.
That
which
remained
,
he
sheweth
that
they
were
blind
euen
in
most
cleare
light
,
because
they
do
not
rightly
consider
&
marke
the
worke
of
God
,
yea
because
they
had
not
long
agoe
learned
that
which
was
openly
shewed
.
He
calleth
the
beginning
of
the
preaching
of
the
Gospel
Old
dayes
,
or
the
old
time
:
as
if
he
should
say
,
Long
agoe
:
as
it
were
since
the
first
beginning
of
the
Church
,
after
that
Christ
began
to
gather
to
himselfe
any
people
.
God
did
choose
in
vs
.
The
word
Choose
doth
signifie
to
apoint
or
decree
.
Though
Peter
doth
comprehend
as
wel
the
free
Election
of
God
,
as
the
choise
,
whereby
God
did
adopt
the
Gentiles
to
be
his
people
.
Therefore
he
chose
,
that
is
as
it
were
making
choise
,
that
he
might
shew
a
token
of
his
free
election
in
the
gentiles
,
he
would
that
by
my
mouth
they
should
heare
the
doctrin
of
the
gospel
.
These
words
,
In
vs
,
do
import
as
much
,
as
in
our
sight
,
or
we
being
witnesses
,
or
,
among
vs
.
For
his
meaning
is
that
he
declareth
nothing
,
but
that
which
they
knew
full
well
,
to
wit
,
which
was
done
before
their
eies
.
The
phrase
is
common
ynough
both
among
the
Grecians
,
&
also
among
the
Hebritians
:
vnlesse
we
had
leffer
resolue
it
as
some
other
do
,
He
hath
chosen
me
out
of
this
company
.
And
beleeue
.
This
was
a
seale
to
confirme
the
calling
of
the
Gentiles
.
The
office
of
teaching
was
inioyned
Peter
by
an
oracle
:
but
the
fruite
which
came
of
his
doctrine
,
doth
make
his
ministery
noble
,
&
authentical
,
as
they
call
it
.
For
seeing
that
the
elect
are
illuminate
into
the
faith
by
a
peculiar
grace
of
the
Spirit
,
doctrin
shal
bring
forth
no
fruit
,
vnlesse
the
Lord
shew
forth
his
power
in
his
ministers
:
in
teaching
the
mindes
of
those
inwardly
which
heare
,
and
in
drawing
their
hearts
inwardly
.
Therefore
seing
the
Lord
commanded
that
the
doctrine
of
the
Gospel
should
be
brought
vnto
the
Gentiles
,
he
did
sanctifie
them
to
himselfe
,
that
they
might
be
no
longer
prophane
.
But
the
solemne
consecration
was
then
perfect
in
al
points
,
when
he
imprinted
in
their
hearts
by
faith
,
the
marke
of
their
adoption
.
The
sentence
which
followth
immediatlie
is
to
be
vnderstood
as
set
down
by
way
of
exposition
.
For
Peter
annexeth
the
visible
graces
of
the
Spirite
vnto
faith
:
as
assuredlie
they
were
nothing
else
but
an
addition
thereof
.
Therefore
seeing
that
the
Gentiles
are
ingraffed
into
the
people
of
God
without
Circumcision
and
Ceremonies
,
Peter
gathereth
that
it
was
not
well
done
to
lay
vpon
them
any
necessitie
to
keepe
the
Law
.
Yet
it
seemeth
to
be
but
a
weake
argument
to
proue
their
Election
withal
,
because
the
holy
ghost
came
down
vpon
them
.
For
they
were
such
giftes
that
they
could
not
reason
from
the
same
,
that
they
were
reckoned
in
the
number
of
the
godly
.
But
it
is
the
Spirit
of
regeneration
alone
,
which
distinguisheth
the
children
of
God
from
strangers
.
I
answere
,
Though
men
who
were
otherwise
vaine
,
were
indued
with
the
gift
of
tongues
and
such
like
:
yet
doth
Peter
take
for
a
thing
which
all
men
grant
,
that
which
was
knowne
,
that
God
had
sealed
in
Cornelius
and
his
cosins
,
his
free
adoption
by
the
visible
grace
of
the
Spirite
,
as
if
hee
should
point
out
his
children
with
his
finger
.
The
knower
of
the
hearts
.
He
applieth
this
adiunct
to
God
according
to
the
circumstance
of
the
present
matter
:
and
it
hath
vnder
it
a
secreat
contrarietie
,
That
men
are
more
addicted
to
externall
puritie
,
because
they
iudge
according
to
their
grosse
&
earthly
sense
and
vnderstanding
:
but
God
doth
looke
into
the
heart
.
Therefore
Peter
teacheth
that
they
iudge
preposterously
in
this
matter
according
to
mans
vnderstanding
,
seing
that
the
inward
purenes
of
the
hart
alone
is
here
to
be
esteemed
,
which
we
know
not
.
And
by
this
meanes
doeth
he
bridle
our
rashnesse
,
least
taking
to
our selues
more
than
we
ought
,
we
murmur
against
the
iudgement
of
God
.
As
if
he
should
say
:
If
thou
see
no
reason
of
that
testimony
which
God
gaue
them
,
thinke
with
thy selfe
what
great
difference
there
is
betweene
him
&
thee
.
For
thou
art
holden
with
external
pompe
according
to
thy
grosse
nature
,
which
must
be
abandoned
,
when
we
come
to
the
throne
of
God
,
where
the
hearts
of
men
are
knowne
spiritually
.
But
in
the
meane
season
we
must
note
a
generall
doctrine
,
that
the
eyes
of
God
doe
not
looke
vpon
the
vaine
pompe
of
men
,
but
vpon
the
integritie
of
mens
harts
,
as
it
is
written
Ier.
5.
9
And
he
put
no
difference
.
There
was
in
deede
some
difference
,
because
the
Gentiles
who
were
vncircumcised
were
sodainely
admitted
vnto
the
couenant
of
eternall
life
:
where
as
the
Iewes
were
prepared
by
circumcision
vnto
faith
.
But
Peters
meaning
is
,
that
they
were
both
chosen
togither
by
God
vnto
the
hope
of
the
same
inheritance
,
and
that
they
were
extolled
into
the
like
degree
of
honour
,
that
they
might
be
the
children
of
God
&
members
of
Christ
,
and
finally
the
holy
seede
of
Abraham
,
a
priestly
and
princely
generation
.
Whereupon
it
followeth
that
they
cannot
without
sacrilege
be
counted
vncleane
,
Seing
that
by
faith
he
had
purified
.
This
member
is
answerable
to
that
former
adiunct
which
he
applied
to
god
:
as
if
he
shuld
say
,
that
god
who
knoweth
the
hearts
,
did
inwardly
purge
the
Gentiles
,
when
he
vouchsafed
to
make
them
partakers
of
his
adoption
,
that
they
might
be
indued
with
spirituall
cleannes
.
But
he
addeth
farther
that
this
puritie
did
consist
in
faith
.
Therefore
he
teacheth
first
that
the
Gentiles
haue
true
holines
without
ceremonies
,
which
may
suffice
before
Gods
iudgment
seat
.
Secondly
he
teacheth
that
this
is
attained
vnto
by
faith
,
&
from
it
doth
it
flow
.
In
like
sort
Paul
gathereth
,
10
Now
therefore
why
tempt
yee
.
This
is
the
other
part
of
the
sermon
,
wherin
Peter
sheweth
how
deadly
that
doctrine
is
,
which
Paul
his
enemies
sought
to
bring
in
:
to
wit
,
which
might
drowne
godly
soules
in
despaire
.
He
inferreth
and
gathereth
out
of
the
former
member
,
that
God
is
tempted
,
if
the
Gentiles
be
inforced
to
keepe
the
law
of
necessitie
:
he
riseth
higher
and
pearceth
euen
vnto
the
very
fountaine
.
For
he
reasoneth
hitherto
,
that
the
Gentiles
should
haue
iniurie
done
them
,
if
there
be
more
required
at
their
hands
,
then
God
will
,
and
seing
that
he
made
them
equall
with
the
holy
people
,
&
did
vouchsafe
them
the
honour
of
adoption
,
it
was
an
vnmeet
and
inconuenient
matter
that
they
shoulde
be
reiected
,
and
so
his
liberalitie
should
be
restrained
.
For
he
saith
last
of
all
that
this
faith
is
sufficient
for
them
,
though
they
want
ceremonies
.
And
now
he
taketh
an
higher
principle
,
that
those
who
tie
mens
saluation
to
the
workes
of
the
law
,
leaue
them
no
good
hope
:
but
rather
throw
the
whole
worlde
headlong
into
horrible
destruction
,
if
it
can
obtaine
saluation
by
no
other
meanes
but
by
keeping
the
lawe
,
with
what
arguments
he
proueth
this
we
shal
see
in
their
place
.
As
touching
the
words
,
seeing
the
scripture
saith
,
that
God
is
tempted
diuers
wayes
,
Peter
his
meaning
is
in
this
place
,
that
God
is
prouoked
as
it
were
of
set
purpose
,
when
there
is
an
heauier
burthen
laid
vppon
men
,
then
they
be
able
to
beare
:
and
that
his
power
is
brought
within
boundes
when
that
yoke
is
bound
which
he
doth
loose
,
which
is
nothing
els
,
but
by
striuing
against
nature
to
match
our selues
with
Giants
,
as
they
say
.
That
the
yoke
should
be
laid
vpon
their
neckes
.
The
meaning
of
the
words
is
plaine
▪
that
God
is
tempted
when
there
is
laid
vppon
mens
consciences
,
a
sorer
burden
,
then
they
are
able
to
beare
,
and
by
this
meanes
the
saluation
of
mens
soules
is
sore
shaken
:
Seeing
that
they
must
needs
by
this
meanes
be
drowned
in
despaire
,
which
cannot
be
without
their
destruction
.
But
that
iniurie
which
is
done
to
god
is
no
whit
more
tollerable
,
when
as
he
is
robbed
of
his
right
,
that
hee
may
not
haue
libertie
to
deliuer
vs
.
But
we
may
easily
gather
out
of
the
thing
it selfe
,
that
he
doth
not
speake
of
the
ceremonies
only
.
The
seruitude
of
the
old
training
vp
vnder
the
law
was
hard
and
laborious
:
but
yet
it
were
too
absurde
to
call
it
a
yoke
that
cannot
be
borne
:
and
we
know
that
not
only
holy
men
,
but
also
euen
most
hypocrites
did
wel
&
exactly
accomplishe
the
outwarde
obseruation
of
the
rites
.
Moreouer
,
it
were
not
any
hard
matter
to
satisfie
the
morall
law
,
if
it
were
content
with
corporal
obedience
only
,
and
did
not
require
spirituall
righteousnesse
.
For
it
is
graunted
to
many
to
bridle
their
handes
and
feete
:
but
to
moderate
all
the
affections
so
,
that
there
may
reigne
perfect
abstinence
and
puritie
as
well
in
the
soule
as
in
the
bodie
,
this
is
too
hard
a
matter
.
Therfore
those
be
too
foolish
who
restrain
vnto
ceremonies
Peters
woordes
,
whereby
the
weaknesse
of
men
to
perfourme
the
righteousnesse
of
the
hearte
is
expressed
:
which
doeth
not
onely
farre
passe
their
strength
,
but
is
altogeather
contrary
to
nature
,
These
men
were
I
warraunt
you
deceiued
by
one
reason
,
because
the
question
was
moued
concerning
ceremonies
only
:
but
they
do
remember
that
Peter
did
more
attentiuely
and
more
wisely
consider
as
became
him
,
what
a
labyrinth
this
error
(
to
look
to
,
but
light
)
did
bring
with
it
.
The
false
Apostles
did
auouch
that
no
man
could
attaine
vnto
saluation
vnlesse
he
did
keepe
the
ceremonies
.
If
mans
saluation
be
tyed
to
workes
,
it
shall
be
no
longer
grounded
in
the
grace
of
Christ
,
and
so
by
this
meanes
free
reconciliation
shal
fall
flat
to
the
ground
.
Now
seeing
that
mans
strength
is
vnable
to
keepe
the
law
,
all
men
are
subiect
to
the
curse
,
which
the
Lorde
there
denounceth
against
the
trangressours
,
and
so
by
this
means
all
men
shall
come
in
daunger
of
despayre
,
seeing
that
they
see
themselues
giltie
of
eternal
death
by
the
law
.
Peraduenture
the
false
apostles
vnderstood
these
things
craftily
.
But
Peter
pearceth
the
very
fountain
,
that
he
may
bring
to
light
the
deadly
poyson
of
that
doctrine
:
and
thus
must
we
do
,
so
often
as
Satan
doth
craftily
thrust
in
wicked
errours
.
At
this
day
we
seem
to
some
to
be
too
contentious
,
when
as
we
do
so
stoutly
stand
in
this
,
that
men
must
not
pray
for
the
dead
.
For
it
is
both
a
most
auncient
custome
,
neither
is
it
a
thing
to
looke
to
,
very
dangerous
,
though
men
powre
out
superfluous
prayers
:
yet
it
is
a
plausible
opinion
,
because
it
carrieth
some
colour
of
humane
godlines
.
Furthermore
vnskilfull
men
iudge
thus
,
because
they
seeke
not
out
the
head
spring
.
For
if
we
graunt
that
men
may
pray
for
the
dead
,
wee
must
also
admit
this
,
that
they
are
nowe
punished
by
the
iudgement
of
God
,
because
they
made
not
satisfaction
in
this
life
for
their
sinnes
.
And
so
by
this
means
the
force
of
Christes
satisfaction
is
translated
vnto
the
workes
of
men
:
secondly
the
rule
of
praying
aright
is
ouerthrowen
,
if
men
may
pray
at
all
aduenture
without
the
word
of
God
,
this
is
also
a
greater
absurditie
,
than
that
we
ought
lightly
to
passe
ouer
it
.
In
sum
,
we
can
neuer
giue
true
iudgement
of
any
question
,
vnlesse
hauing
throughlye
ript
vp
the
fountain
of
that
doctrine
which
is
called
in
question
,
we
deduct
all
consequents
,
which
it
bringeth
with
it
.
Therefore
it
is
no
maruell
if
Peter
to
the
end
he
may
pull
the
false
apostles
out
by
the
eares
,
as
it
were
out
of
their
lurking
dennes
,
doe
generally
dispute
touching
the
whol
law
:
because
he
doth
nothing
els
but
open
the
matter
it self
,
wherof
the
simple
were
ignorant
:
that
they
may
all
see
what
a
deadly
doctrin
it
is
,
which
doth
both
extinguish
the
grace
of
Christ
,
and
drown
soules
in
the
horrible
dungeon
of
despaire
.
Neither
we
nor
our
fathers
.
Peter
doth
not
only
dispute
what
men
haue
done
in
deed
,
but
what
they
were
able
to
do
,
neither
doth
he
speake
only
of
the
common
riff raffe
,
but
of
the
holy
fathers
.
Seeing
that
hee
denyeth
that
they
were
able
to
beare
the
yoke
of
the
lawe
▪
it
is
manifest
that
the
law
cannot
possibly
be
kept
.
I
know
that
Ierome
his
saying
is
so
generally
receiued
,
that
it
is
as
it
were
an
vndoubted
and
most
certaine
maxime
,
If
any
man
say
that
it
is
a
thing
vnpossible
to
keepe
the
law
,
let
him
be
accurssed
:
but
we
must
not
hearken
to
any
voice
of
man
whiche
is
contrary
to
the
iudgement
of
the
Spirit
of
God
.
Wee
heare
what
the
Spirit
pronounceth
in
this
place
by
the
mouth
of
Peter
,
not
concerning
the
will
and
workes
of
men
,
but
touching
their
habilitie
and
power
.
And
hereunto
agreeth
Paule
,
affirming
that
it
was
an
vnpossible
thing
that
the
lawe
should
giue
vs
life
,
forasmuch
as
it
was
weak
through
the
flesh
.
In
deed
if
any
man
were
able
to
fulfill
the
law
,
he
shoulde
finde
the
life
,
which
is
there
promised
:
but
forasmuch
as
Paule
denyeth
that
life
can
bee
gotten
by
the
lawe
,
it
followeth
that
ther
is
farther
&
higher
righteousnesse
required
there
,
then
man
is
able
to
perfourme
.
I
confesse
in
deed
that
Ierome
doth
not
wholy
graunt
to
the
strength
of
nature
,
power
to
fulfill
the
law
,
but
partly
also
to
the
grace
of
God
:
as
hee
doth
afterward
expound
himselfe
,
that
a
faithfull
man
holpen
by
the
grace
of
the
Spirite
,
may
bee
said
to
bee
able
to
fulfill
the
law
.
But
euen
that
mitigation
is
not
true
.
For
if
we
do
weigh
the
strength
of
nature
only
,
men
shall
not
only
be
vnable
to
beare
the
yoke
of
the
lawe
:
but
they
shall
not
be
able
to
moue
so
much
as
a
finger
,
to
perfourme
the
least
iote
of
the
law
.
And
surely
if
that
be
true
,
that
,
all
the
cogitations
of
mans
mind
are
wicked
from
his
childhood
,
that
all
the
vnderstandings
of
flesh
are
enemies
to
god
,
that
there
is
none
which
seeketh
after
God
:
and
other
such
places
which
are
common
in
the
Scripture
,
tending
to
the
same
ende
:
And
this
should
be
in
vain
,
vnlesse
the
Spirit
of
god
should
direct
the
faithfull
to
keepe
it
:
and
that
solemne
protestation
of
Moses
seemeth
to
put
the
matter
out
of
doubt
,
when
he
saith
that
hee
giueth
preceptes
to
the
Iewes
:
not
such
as
they
may
read
,
but
in
deed
fulfill
.
Deu.
30.
11
By
the
grace
of
Iesus
Christ
.
Peter
compareth
these
two
together
as
contrary
the
one
to
the
other
:
to
haue
hope
in
the
grace
of
Christ
,
&
to
be
vnder
the
yoke
of
the
law
.
Which
comparison
doth
greatly
set
out
the
iustification
of
Christ
,
in
as
much
as
we
gather
thereby
,
that
those
are
iustified
by
faith
,
who
beeing
free
and
quit
from
the
yoke
of
the
lawe
,
seeke
for
saluation
in
the
grace
of
Iesus
Christ
.
Furthermore
,
I
said
before
that
the
yoke
of
the
lawe
is
made
of
two
coardes
.
The
former
is
,
He
which
doth
these
things
shall
liue
in
them
.
The
other
,
Cursed
is
euery
one
which
doth
not
continue
in
all
the
commaundements
.
Let
vs
returne
vnto
the
contrarie
member
.
If
we
cannot
otherwise
attaine
vnto
saluation
by
the
grace
of
Christ
,
vnlesse
the
yoke
of
the
lawe
be
taken
away
,
it
followeth
,
that
saluation
is
not
placed
in
keeping
the
law
,
neither
are
those
which
beleeue
in
Christ
subiect
to
the
curse
of
the
lawe
.
For
if
he
could
be
saued
through
grace
,
who
is
as
yet
in
wrapped
in
the
yoke
of
the
lawe
,
then
should
Peters
reasoning
be
but
foolishe
,
which
is
drawen
from
contraries
,
thus
,
We
hope
for
saluation
by
the
grace
of
Christ
:
therfore
we
are
not
vnder
the
yoke
of
the
lawe
.
Vnlesse
ther
were
a
disagreement
between
the
grace
of
Christ
and
the
yoke
of
the
law
,
Peter
should
deceiue
vs
.
Wherefore
those
must
needes
depart
from
the
righteousnesse
of
the
law
,
whosoeuer
desire
to
finde
life
in
Christ
.
For
this
contrarietie
appertaineth
not
vnto
doctrine
:
but
vnto
the
cause
of
iustification
.
Whereby
is
also
refuted
their
surmise
,
who
say
that
we
are
iustified
by
the
grace
of
Christ
:
because
he
regenerateth
vs
by
his
Spirit
,
&
giueth
vs
strength
to
fulfil
the
law
:
those
who
imagin
this
,
thogh
they
seem
to
ease
the
yoke
of
the
law
a
little
,
yet
they
keep
soules
bound
with
both
the
cordes
therof
.
For
this
promise
shall
alwayes
stand
in
force
,
He
which
shall
do
these
thinges
shall
liue
in
them
,
on
the
otherside
,
the
curse
shal
com
vppon
all
which
shall
not
absolutely
fulfill
the
lawe
.
Wherefore
wee
must
define
the
grace
of
Christe
farre
otherwise
(
whereunto
the
hope
of
saluation
leaneth
)
then
they
dreame
:
to
wit
,
that
it
bee
free
reconciliation
gotten
by
the
sacrifice
of
his
death
:
or
which
is
all
one
,
free
forgiuenes
of
sins
,
which
by
pacifying
and
appeasing
God
,
doth
make
him
of
an
enemie
or
seuere
iudge
,
and
which
cannot
be
pleased
,
nor
intreated
,
a
mercifull
father
.
I
confesse
indeed
that
we
be
regenerate
into
newnes
of
life
by
the
grace
of
Christ
:
but
when
we
are
about
assurance
of
saluation
,
then
must
we
call
to
mind
the
free
adoption
alone
,
which
is
ioined
with
the
purging
&
forgiuenesse
of
sins
.
For
if
workes
be
admitted
,
that
they
may
make
vs
righteous
euen
in
part
only
,
the
yoke
of
the
law
shall
not
be
broken
,
and
so
Peter
his
contrarietie
shall
fall
to
the
ground
,
or
els
be
dissolued
.
Euen
as
they
.
Peter
doth
testifie
in
this
place
,
that
though
the
seruitude
of
the
law
were
laid
vpon
the
Fathers
as
touching
the
externall
shew
:
yet
were
their
consciences
free
and
quit
:
whereby
is
put
away
that
absurditie
,
which
might
otherwise
haue
troubled
godlie
minds
not
a
little
.
For
seeing
that
the
couenant
of
life
is
eternall
,
and
the
same
which
God
made
with
his
seruants
from
the
beginning
vntill
the
ende
of
the
world
:
it
were
an
absurd
thing
&
vntollerable
that
any
other
way
to
obtain
saluation
should
be
taught
at
this
day
,
then
that
which
the
fathers
had
in
times
past
.
Therfore
Peter
affirmeth
that
we
agree
very
wel
with
the
fathers
:
because
they
no
lesse
then
we
reposed
hope
of
saluation
in
the
grace
of
Christ
.
And
so
reconciling
the
law
and
the
gospel
together
,
as
touching
the
end
of
the
doctrine
,
he
taketh
from
the
Iewes
the
stumbling
blocke
,
which
they
feigned
to
themselues
by
reason
of
the
discord
.
Whereby
it
appeareth
that
the
lawe
was
not
giuen
to
the
fathers
,
that
they
might
thereby
purchase
saluation
:
neither
wer
the
ceremonies
added
,
that
by
the
obseruing
thereof
they
might
attain
vnto
righteousnes
:
but
this
was
the
only
end
of
all
the
whole
lawe
,
that
casting
from
them
all
confidence
,
which
they
might
repose
in
works
,
they
might
repose
all
their
hope
in
the
grace
of
Christ
.
Whereby
is
also
refuted
the
doting
of
those
who
thinke
that
the
old
people
in
as
much
as
they
were
content
with
earthly
goods
,
did
think
no
whit
of
the
heauenvly
life
.
But
Peter
maketh
the
fathers
partners
with
vs
of
the
same
faith
:
and
doth
make
saluation
common
to
both
,
and
yet
there
bee
some
which
delight
in
that
brainsicke
fellow
Seruetus
with
his
so
filthie
sacrileges
.
Furthermore
we
must
note
that
Peter
teacheth
that
the
faith
of
the
fathers
was
alwaies
grounded
in
Christ
,
seeing
that
they
could
neither
finde
life
any
where
els
,
neither
was
there
any
other
way
for
men
to
come
vnto
God
.
Therefore
this
place
agreeth
with
that
saying
of
the
Apostle
,
Christ
yesterday
and
to
day
,
12
And
all
the
multitude
kept
silence
,
and
hearde
Barnabas
and
Paule
declare
,
what
signes
&
wonders
God
had
wrought
by
them
among
the
Gentiles
.
13
And
after
that
they
had
done
speaking
,
Iames
answered
,
saying
,
Men
&
brethren
heare
me
:
14
Simeon
hath
shewed
how
at
the
first
God
hath
visited
that
he
might
take
of
the
Gentiles
a
people
in
his
name
.
15
And
hereunto
agree
the
wordes
of
the
prophetes
,
as
it
is
written
.
16
After
these
thinges
I
will
returne
,
and
will
builde
againe
the
Tabernacle
of
Dauid
,
which
is
decayed
,
and
I
will
restore
the
ruines
thereof
,
and
will
set
it
vp
.
17
That
the
men
which
remaine
may
seeke
the
Lorde
,
and
all
nations
which
cal
vpon
my
name
,
saith
the
Lord
which
doth
all
these
things
.
18
Knowen
from
the
beginning
are
all
his
workes
.
12
All
the
multitude
held
their
peace
.
By
these
wordes
Luke
giueth
vs
to
vnderstand
that
the
Spirite
of
God
did
so
reigne
in
that
assembly
,
that
they
yeelded
foorth
with
to
reason
.
The
disputation
was
whot
before
,
but
now
after
that
Peter
hath
laid
open
the
counsel
of
God
,
&
hath
handeled
the
question
according
to
the
doctrine
of
the
scripture
,
by
&
by
all
noyse
being
stayed
,
they
are
quiet
and
whist
,
who
did
of
late
vnaduisedly
defend
the
errour
.
This
is
a
liuely
image
of
a
lawfull
counsel
,
when
the
truth
of
God
alone
so
soone
as
it
is
once
come
to
light
,
maketh
an
end
of
all
controuersies
:
and
assuredly
it
is
effectuall
enough
to
appease
all
discorde
,
when
the
Spirit
beareth
the
chief
sway
:
because
he
is
again
a
fit
gouernour
,
as
well
to
moderate
their
tongues
who
must
speake
before
other
,
as
to
keepe
the
rest
vnder
obedience
,
that
they
bee
not
too
much
addicted
to
themselues
,
and
wedded
to
their
owne
willes
,
but
that
laying
away
stubbornnesse
they
may
shew
themselues
obedient
to
god
.
Neither
is
it
to
be
doubted
but
that
there
was
some
few
which
woulde
not
yeeld
,
as
it
falleth
out
in
a
great
assembly
:
yet
the
truth
of
GOD
had
the
vpper
hand
,
so
that
the
silence
whereof
Luke
speaketh
,
was
a
manifest
testimonie
of
common
obedience
.
And
this
was
no
small
moderation
in
Peter
,
in
that
hauing
suffered
euery
one
to
say
for
himselfe
what
he
coulde
:
he
deferred
his
iudgement
(
least
it
should
bee
preiudiciall
to
others
)
so
long
,
vntil
the
question
had
bin
througly
discussed
too
and
fro
.
They
heard
Barnabas
and
Paul
.
We
may
gather
by
these
words
that
they
were
not
heard
with
silence
before
.
For
seeing
that
the
more
part
was
perswaded
that
they
did
wickedlie
admit
the
profane
Gentiles
into
the
church
,
there
should
nothing
which
they
should
haue
said
,
haue
been
patiently
receiued
vntill
this
false
opinion
were
corrected
&
reformed
:
but
all
should
haue
been
taken
at
the
worst
.
Wee
see
what
a
poyson
displeasure
conceiued
for
no
cause
,
is
,
which
doth
so
possesse
mens
mindes
,
that
it
stoppeth
the
way
so
,
that
the
truth
can
neuer
haue
entrance
.
Hereby
we
learne
how
true
that
saying
is
,
all
things
are
sound
to
the
sounde
,
for
there
is
nothing
so
wholsome
but
corrupt
affections
do
turn
the
same
in
to
that
which
is
hurtfull
.
13
Iames
answered
saying
.
Some
old
writers
of
the
church
,
think
that
this
Iames
was
one
of
the
disciples
,
whose
syrname
was
Iustus
and
Oblia
,
whose
cruel
death
is
recorded
by
Iosephus
in
the
twentieth
booke
of
his
antiquities
.
But
would
to
God
the
olde
writers
had
trauelled
rather
to
know
the
man
,
than
to
set
foorth
with
feined
praises
the
holines
of
a
man
whom
they
knew
not
.
It
is
a
childish
toy
&
surmise
,
in
that
they
say
that
it
was
lawful
for
him
alone
to
enter
into
the
most
holy
place
.
For
if
in
that
entring
in
there
had
bin
any
religion
,
he
had
done
it
contrary
to
the
law
of
God
forasmuch
as
he
was
not
the
highest
Priest
.
Secondly
,
it
was
a
superstitious
thing
thus
to
foster
the
shadowishe
worshippe
of
the
Temple
.
I
omit
other
trifles
.
And
they
are
greatly
deceiued
in
that
they
deny
that
he
was
one
of
the
12.
Apostles
.
Moreouer
,
we
may
gather
out
of
this
place
,
that
they
made
no
small
account
of
Iames
:
forasmuch
as
hee
doth
with
his
voice
and
consent
so
confirme
the
wordes
of
Peter
,
Men
and
brethren
,
heare
me
.
Iames
his
oration
consisteth
vppon
two
principall
members
,
For
first
he
confirmeth
and
proueth
the
calling
of
the
gentiles
by
the
testimony
of
the
prophet
Amos
,
secondly
he
sheweth
what
is
best
to
be
don
,
to
nourish
peace
&
concord
among
the
faithfull
,
yet
so
that
the
liberty
of
the
gentiles
may
continue
safe
&
sound
,
&
that
the
grace
of
Christ
may
not
be
darkned
.
Whereas
Peter
is
in
this
place
called
Simeon
,
it
may
be
that
this
name
was
diuersly
pronounced
then
.
Whereas
he
saith
that
God
did
visit
to
take
a
people
of
the
Gentiles
,
it
is
referred
vnto
the
mercy
of
God
,
whereby
hee
vouchsafed
to
receiue
strangers
into
his
familie
.
It
is
in
deed
a
harsh
phrase
,
yet
such
as
containeth
a
profitable
doctrine
,
because
hee
maketh
God
the
authour
of
the
calling
of
the
Gentiles
,
and
pronounceth
that
it
is
through
his
goodnesse
,
that
they
began
to
be
reckoned
among
his
people
,
when
he
saith
that
they
were
taken
by
him
:
but
he
proceedeth
further
,
when
he
saith
that
he
did
visit
that
he
might
take
.
For
this
is
his
meaning
,
that
,
at
such
time
as
the
Gentiles
were
turned
away
from
God
,
hee
did
mercifully
looke
vpon
them
:
because
we
can
doe
nothing
but
depart
farther
and
farther
from
him
,
vntill
such
time
as
his
fatherly
look
preuent
vs
,
of
his
owne
accord
.
In
his
name
.
The
old
interpreter
hath
,
To
his
name
,
which
is
almost
all
one
:
though
the
preposition
epi
may
be
otherwise
translated
:
to
wit
:
For
his
name
,
or
vpon
his
name
.
Neither
shal
the
sense
disagree
,
that
the
saluation
of
the
Gentiles
is
grounded
in
the
power
or
name
of
god
,
and
that
God
did
respect
no
other
thing
in
calling
them
,
but
his
own
glory
:
yet
did
I
retaine
that
which
is
more
vsuall
:
to
wit
,
that
in
numbring
them
among
his
people
,
he
would
haue
them
counted
in
his
name
,
like
as
it
shal
be
said
shortly
after
,
that
his
name
is
called
vpon
by
all
those
,
whom
he
gathereth
together
into
his
church
.
The
aduerbe
of
time
proton
,
may
be
expounded
two
wayes
:
if
you
read
it
:
first
,
as
the
old
interpreter
and
Erasmus
haue
it
,
the
sense
shal
be
that
Cornelius
and
others
,
were
as
it
were
the
first
frutes
,
at
whom
God
began
the
calling
of
the
Gentiles
:
but
it
may
be
taken
also
comparitiuely
,
because
there
was
already
some
token
of
the
adoption
of
the
Gentiles
shewed
in
Cornelius
and
his
cosins
before
that
Barnabas
and
Paul
preached
the
gospel
to
the
Gentiles
.
And
I
do
better
like
this
latter
sense
.
15
Heereto
agree
the
wordes
of
the
prophets
.
Wee
see
now
,
how
the
Apostles
tooke
nothing
to
themselues
imperiously
,
but
did
reuerently
folow
that
which
was
prescribed
in
the
word
of
God
.
Neither
did
it
greeue
them
,
neither
did
they
count
it
any
disgrace
to
them
to
professe
themselues
to
be
the
scholers
of
the
scripture
.
Also
wee
must
here
note
that
the
vse
of
the
doctrine
of
the
prophets
is
yet
in
force
,
which
some
brainsicke
men
would
banish
out
of
the
church
.
By
citing
the
prophets
in
the
plurall
number
,
to
be
witnesses
,
whereas
he
doth
alleage
one
place
only
,
hee
signifieth
that
there
is
such
an
agreement
among
them
,
that
that
which
is
spoken
by
one
,
is
the
common
testimonie
of
them
all
,
because
they
speake
all
with
one
mouth
,
and
euery
one
speaketh
as
in
the
person
of
all
,
or
rather
the
spirit
of
God
speaketh
in
them
all
.
Moreouer
the
Oracles
of
all
the
prophetes
were
gathered
togeather
,
that
they
might
make
one
bodie
.
Wherefore
that
might
worthily
and
fitly
be
ascribed
to
all
the
prophets
in
generall
,
which
was
taken
out
of
som
one
part
of
the
generall
booke
.
16
After
these
things
I
will
returne
.
Because
the
place
is
not
cited
word
for
word
as
it
is
in
the
prophet
,
we
must
see
what
difference
there
is
:
thogh
it
be
not
necessary
to
examin
straitly
what
diuersitie
there
is
in
the
wordes
,
so
it
appeare
that
the
prophesie
doeth
fitly
agree
with
the
matter
which
is
in
hand
.
After
that
God
hath
promised
the
restoring
of
the
tabernacle
of
Dauid
,
he
saith
also
,
that
he
will
bring
to
pas
,
that
the
Iewes
shall
possesse
the
remnants
of
Edom.
In
all
that
text
there
appeareth
nothing
as
yet
,
whence
the
calling
of
the
gentiles
can
be
fet
or
gathered
:
but
that
which
followeth
immediatly
after
in
the
prophet
,
concerning
the
remnant
of
the
Gentiles
,
which
shall
call
vpon
the
name
of
the
Lord
,
doeth
plainly
shewe
that
the
Iewes
&
Gentiles
shall
make
one
church
,
because
that
which
was
then
proper
to
the
Iewes
alone
,
is
giuen
to
both
in
generall
.
For
God
placeth
the
Gentiles
in
like
degree
of
honor
with
the
Iewes
,
when
he
wil
haue
them
to
call
vpon
his
name
.
Those
of
Idumea
and
the
people
there
about
were
in
times
past
vnder
Dauid
,
subiect
to
the
Iewes
,
but
though
they
were
tributaries
to
the
people
of
God
,
yet
were
they
neuerthelesse
strangers
from
the
church
.
Therefore
this
was
newes
&
a
strange
thing
,
in
that
God
reckoneth
them
vp
with
the
holy
people
,
that
he
may
be
called
the
God
of
them
al.
Seing
that
it
is
certaine
that
they
are
all
made
equall
in
honour
among
themselues
by
this
meanes
.
Whereby
it
doth
plainly
appeare
how
well
the
testimonie
of
the
prophet
agreeth
with
the
present
purpose
.
For
God
promiseth
to
restore
the
decayed
Tabernacle
,
wherein
the
Gentiles
shall
obey
the
kingdome
of
Dauid
,
not
only
that
they
may
pay
tribute
,
or
take
weapon
at
the
kings
commaundement
:
but
that
they
may
haue
one
god
,
&
that
they
may
be
one
family
to
him
:
yet
there
may
a
question
be
moued
,
why
he
had
rather
cite
this
prophesie
,
then
many
other
,
which
contain
more
plentiful
proof
of
the
matter
which
he
hath
in
hand
,
of
which
sort
Paul
citeth
many
.
I
will
returne
,
is
not
in
the
prophet
:
The
tabernacle
of
Dauid
which
was
decayed
.
It
is
not
without
cause
that
that
euill
fauoured
wastnes
&
ruine
of
the
kings
house
is
set
before
our
eyes
by
the
prophet
.
For
vnlesse
the
godly
should
haue
been
persuaded
,
that
Christ
should
notwithstanding
come
,
though
the
kingdome
of
Dauid
were
brought
to
nought
,
who
should
not
only
restore
to
their
old
order
,
thinges
whiche
were
decaied
:
but
shoulde
exalt
euen
vnto
the
heauens
the
glory
of
his
kingdome
with
incomparable
successe
,
they
should
haue
dispayred
and
hundreth
times
in
a
day
.
After
they
were
returned
from
the
exile
wherin
they
liued
at
Babylon
,
they
were
brought
by
continuall
destructions
almost
vnto
vtter
destruction
.
Afterward
that
which
remained
was
consumed
by
little
&
little
with
ciuill
discorde
,
yea
when
God
did
releeue
their
miseries
,
that
kind
of
help
which
they
had
,
was
a
certain
matter
of
despair
:
for
that
rule
which
the
Machabees
took
vpon
them
,
was
then
taken
away
from
the
tribe
of
Iuda
.
For
these
causes
the
Spirite
of
god
doth
diligently
beat
in
this
by
the
prophet
,
that
Christ
shall
not
come
,
vntil
the
kingdome
of
Dauid
shall
perish
:
that
they
may
not
despayr
of
saluation
euen
amidst
greatest
miseries
.
So
Isaias
saieth
,
that
there
shall
a
branch
arise
out
of
the
contemptible
&
base
stock
:
and
lot
vs
also
remember
,
Though
the
Pope
haue
oppressed
the
Churche
with
his
sacrilegious
tyrannie
,
yet
doth
he
make
boast
of
the
title
of
the
church
:
yea
he
deceiueth
men
vnder
the
vaine
title
of
the
church
,
that
he
may
put
out
the
cleere
light
of
sound
doctrine
.
But
if
we
shall
come
throughly
to
examine
the
matter
,
we
may
easily
refute
such
a
grosse
mock
:
because
he
alone
beareth
rule
hauing
deposed
Christ
.
He
doth
in
word
confesse
that
he
is
Christs
vicar
:
but
in
very
deed
after
that
he
hath
by
a
beautiful
banishment
sent
Christ
into
the
heauens
,
he
taketh
to
himself
al
his
power
.
For
Christ
reigneth
by
the
doctrine
of
his
gospel
alone
,
which
is
wickedly
troden
vnderfoot
by
this
abominable
idol
.
But
let
vs
remember
that
this
shal
be
the
lawfull
estate
of
the
church
among
vs
,
if
we
doe
all
in
generall
obey
Christ
the
king
of
kings
,
17
That
those
which
remain
may
seek
.
Iames
added
this
word
seek
▪
by
way
of
exposition
,
which
is
not
found
nor
read
in
the
prophet
:
&
yet
it
is
not
superfluous
:
because
to
the
end
wee
may
be
numbred
among
the
people
of
god
,
&
that
he
may
take
vs
for
his
owne
,
we
must
on
the
otherside
be
incouraged
to
seek
him
.
And
it
is
to
be
thought
that
Luke
did
summarily
comprehend
those
things
wherof
Iames
did
dispute
in
his
owne
language
among
the
Iewes
:
wherby
it
came
to
passe
that
the
exposition
of
the
matter
was
mixed
with
the
words
of
the
prophet
.
In
steed
of
the
reliques
of
the
Gentiles
which
Amos
vseth
,
Luke
out
of
the
Greek
translation
(
which
was
more
familiar
)
putteth
the
rest
of
the
men
in
the
same
sense
:
to
wit
,
that
ther
must
go
before
the
purging
of
the
filthines
of
the
world
,
a
cutting
,
pruning
,
or
paring
as
it
came
to
passe
.
And
this
doctrine
must
be
also
applied
vnto
our
time
.
For
because
the
corruption
of
the
worlde
is
worse
,
than
that
it
can
be
wholy
brought
to
obey
Christ
,
he
bloweth
away
with
diuers
fannes
of
tribulations
the
chaff
and
weedes
,
that
he
may
at
length
gather
vnto
himself
that
which
shall
remaine
.
18.
Knowen
from
the
beginning
.
This
is
a
preuention
to
put
away
the
hatred
which
might
haue
risen
vppon
the
noueltie
.
For
the
sodaine
change
might
haue
beene
suspected
:
and
therefore
did
it
trouble
weake
minds
.
Therfore
Iames
preuenteth
,
shewing
that
this
was
no
new
thing
with
god
,
though
it
fell
out
sodainly
otherwise
then
men
thoght
.
Because
god
saw
before
the
world
was
created
,
what
he
wold
do
,
&
the
calling
of
the
Gentiles
was
hidden
in
his
secret
counsell
.
Whereupon
it
followeth
that
it
must
not
be
esteemed
according
to
the
sense
of
man
.
Furthermore
Iames
hath
respect
vnto
the
wordes
of
the
prophet
,
when
he
affirmeth
that
God
who
should
do
all
these
things
,
was
also
the
authour
of
the
prophesie
.
Therefore
his
meaning
is
,
that
seeing
god
speaketh
by
his
prophet
:
he
saw
then
,
yea
from
the
very
beginning
,
that
neither
vncircumcision
nor
any
thing
els
should
let
him
,
but
that
he
would
chose
the
Gentiles
into
his
family
.
Neuertheles
ther
is
comprehended
vnder
this
a
general
exhortation
,
that
men
do
not
take
vpon
them
to
measure
with
the
small
measure
of
their
wit
,
19
Wherefore
I
think
that
we
ought
not
to
trouble
those
who
of
the
Gentiles
are
turned
to
God
.
20
But
that
we
must
write
vnto
them
that
they
abstaine
from
the
filthinesse
of
Images
,
and
from
fornication
,
and
from
strangled
and
from
blood
,
21
For
Moses
of
olde
time
,
hath
those
in
euery
citie
which
preach
him
,
when
he●
is
read
in
the
Synagogues
euery
Sabboth
day
.
19
That
we
must
not
trouble
.
He
denieth
that
the
Gentiles
must
be
driuen
from
the
Church
through
the
disagreement
about
ceremonies
seeing
they
were
admitted
by
God
:
yet
it
seemeth
contrary
to
himselfe
,
when
he
denieth
that
they
ought
to
be
troubled
,
&
yet
prescribeth
certain
rites
.
The
answere
is
easie
,
which
I
will
hereafter
more
at
large
prosecute
.
First
,
he
requireth
nothing
at
their
handes
,
but
that
which
they
were
bound
to
do
by
brotherly
concord
:
secondly
,
these
precepts
coulde
no
whit
trouble
or
disquiet
their
consciences
,
after
that
they
knew
that
they
were
free
before
God
,
and
that
false
and
peruers
religion
was
taken
away
,
which
the
false
Apostles
sought
to
bring
in
.
The
question
is
now
,
why
Iames
doth
inioyne
the
Gentiles
these
foure
things
alone
.
Some
say
that
this
was
fet
from
the
auncient
custom
of
the
fathers
,
who
did
not
make
any
couenant
with
any
people
,
which
they
could
inforce
to
obey
them
,
but
vpon
this
condition
.
But
because
there
is
no
fit
authour
of
that
thing
brought
to
light
,
I
leaue
it
in
doubt
&
vndecided
.
But
heere
appeareth
a
manifest
reason
why
they
gaue
particular
commandement
concerning
things
offred
to
Idols
,
blood
,
&
that
which
was
strangled
.
They
were
in
deed
of
themselues
things
indifferent
:
yet
such
as
had
som
special
thing
in
them
,
more
than
other
rites
of
the
law
.
We
know
how
straitly
the
Lord
commandeth
to
eschew
those
things
which
are
contrary
to
the
externall
profession
of
faith
,
&
wherin
there
is
any
appearance
or
suspition
of
Idolatry
.
Therfore
least
there
should
any
blot
of
superstition
remain
in
the
gentiles
,
&
least
the
Iewes
should
see
any
thing
in
them
which
did
not
agree
with
the
pure
worship
of
god
,
no
maruel
if
to
auoid
offence
they
be
commaunded
to
abstaine
from
things
offered
to
Idols
.
The
worde
alisgema
which
Luke
vseth
doth
signifie
all
maner
of
profanation
:
therfore
I
haue
not
changed
the
common
translation
,
which
hath
pollution
or
filthines
.
Yet
it
is
sometime
taken
for
sacrifices
:
which
sense
shoulde
not
disagree
with
Iames
his
purpose
,
&
peraduenture
it
shall
be
more
plaine
and
naturall
so
to
expounde
it
in
this
place
:
because
where
Luke
doeth
shortly
after
repeat
the
same
decree
,
he
will
put
Idolothyta
,
or
thinges
sacrificed
to
Idols
.
As
concerning
blood
and
that
which
was
strangled
not
only
the
Iewes
were
forbidden
by
the
law
of
Moses
to
eat
them
:
21
For
Moses
hath
.
This
place
in
my
iudgement
hath
been
badlie
expounded
,
and
drawne
into
a
contrary
sense
.
For
interpreters
thinke
that
Iames
added
this
,
because
it
wer
superfluous
to
prescribe
any
thing
to
the
Iewes
,
who
were
well
acquainted
with
the
doctrine
of
the
lawe
,
&
to
whom
it
was
read
euery
Sabboth
day
:
and
they
picke
out
this
meaning
,
Let
vs
be
content
to
require
these
few
things
at
the
hands
of
the
Gentiles
,
which
are
not
accustomed
to
beare
the
yoke
of
the
lawe
:
as
touching
the
Iewes
,
they
haue
Moses
out
of
whom
they
may
learne
more
.
Some
doe
also
gather
out
of
this
place
,
that
circumcision
with
his
appurtenances
ought
to
be
obserued
euen
at
this
day
among
the
Iewes
.
But
they
reason
vnfitly
and
vnskilfully
,
though
that
exposition
which
I
haue
set
downe
were
true
.
But
Iames
had
a
farre
other
meaning
;
to
wit
,
he
teacheth
that
it
cannot
be
,
that
ceremonies
can
be
abolished
so
quickly
as
it
were
at
the
first
dash
:
because
the
Iewes
had
now
a
long
time
been
acquainted
with
the
doctrine
of
the
lawe
,
and
Moses
had
his
preachers
:
therefore
it
stood
them
vpon
to
redeeme
concord
for
a
short
time
,
vntil
such
time
as
the
libertie
gotten
by
Christ
,
might
by
little
&
little
appear
more
plainely
:
this
is
that
which
is
said
in
the
common
prouerb
,
that
it
was
meete
that
the
old
ceremonies
should
be
buried
with
some
honor
.
Those
who
are
skilfull
in
the
Greek
toung
shall
know
that
that
last
member
,
When
he
is
read
euery
Sabboth
day
in
the
Synagogues
,
was
by
mee
changed
not
without
cause
,
for
auoiding
of
doubtfulnes
.
22
Then
it
seemed
good
to
the
apostles
&
Elders
with
the
whole
church
,
to
send
chosen
men
of
them
to
Antioch
with
Paul
and
Barnabas
,
Iudas
sirnamed
Barsabas
,
and
Silas
,
chief
men
among
the
brethren
.
23
Sending
letters
by
their
hands
after
this
forme
:
The
Apostles
and
Elders
and
Brethren
,
to
those
brethren
which
are
at
Antioch
,
&
in
Syria
,
and
Cilicia
which
are
of
the
Gentiles
,
greeting
,
24
Because
we
haue
heard
that
certaine
which
went
out
from
vs
haue
troubled
you
with
wordes
,
subuerting
your
soules
,
commanding
you
to
be
circumcised
,
and
to
keep
the
law
,
to
whom
we
gaue
no
commandement
,
25
It
seemed
good
to
vs
being
gathered
together
with
one
mind
,
to
sende
chosen
men
to
you
,
with
our
beloued
Barnabas
and
Paul
:
26
Men
which
haue
ventured
their
soules
for
the
name
of
our
Lord
Iesus
Christ
.
27
Therfore
we
haue
sent
Iudas
&
Silas
,
who
shall
also
tell
you
the
same
things
by
worde
of
mouth
.
28
For
it
seemed
good
to
the
holy
ghost
and
vs
,
to
lay
no
greater
burthen
vppon
you
then
these
necessarie
things
.
29
That
ye
abstaine
from
those
things
which
are
sacrificed
to
Images
,
and
from
blood
,
&
from
that
which
is
strangled
;
and
from
fornication
:
from
which
things
if
you
shall
keep
your selues
,
yee
shal
do
wel
.
Fare
ye
well
.
22
It
pleased
the
Apostles
.
That
tempest
was
made
calme
not
without
the
singular
grace
of
god
,
so
that
after
the
matter
was
throughly
discussed
,
they
did
all
agree
togeather
in
sounde
doctrine
.
Also
the
modestie
of
the
common
people
is
gathered
by
this
,
because
after
that
they
had
referred
the
matter
to
the
iudgement
of
the
apostles
&
the
rest
of
teachers
,
they
do
now
also
subscribe
to
their
decree
:
&
on
the
other
side
,
the
apostles
did
shew
some
token
of
their
equitie
,
in
that
they
set
downe
nothing
concerning
the
common
cause
of
al
the
godly
,
without
admitting
the
people
.
For
assuredly
this
tyrannie
did
spring
from
the
pride
of
the
pastours
,
that
those
things
which
appertain
vnto
the
common
state
of
the
whol
church
,
are
subiect
(
the
people
being
excluded
)
to
the
wil
,
I
wil
not
say
lust
,
of
a
few
.
We
know
what
a
hard
matter
it
is
to
suppresse
the
slanders
of
the
wicked
,
to
satisfie
most
men
who
are
churlish
and
froward
,
to
keep
vnder
the
light
&
vnskilful
,
to
wipe
away
errors
conceiued
,
to
heal
vp
hatred
,
to
appease
contentions
,
to
abolish
fals
reports
.
Peraduenture
the
enemies
of
Paul
&
Barnabas
might
haue
said
,
that
they
had
gotten
letters
by
fair
and
flattering
speeches
:
they
might
haue
inuented
som
new
cauill
:
the
rude
and
weake
might
by
and
by
haue
beene
troubled
.
But
when
chiefe
men
come
with
the
letters
,
that
they
may
grauely
dispute
the
whole
matter
in
presence
,
all
sinister
suspition
is
taken
away
.
24
Certain
which
went
out
from
vs
.
We
see
that
there
was
no
respect
of
persons
among
these
holy
men
:
which
doth
alwayes
corrupt
sound
&
right
iudgements
.
They
confes
that
there
wer
knaues
of
their
own
company
:
&
yet
they
do
no
whit
flatter
them
,
or
through
corrupt
fauour
incline
to
couer
their
error
,
yea
rather
in
condemning
them
freely
,
they
spare
not
euen
themselues
.
And
first
they
pluck
from
their
faces
that
visure
,
which
they
had
abused
,
to
deceiue
withal
.
They
boasted
that
they
were
priuie
to
the
meaning
of
the
apostles
:
the
apostles
reproue
them
&
condemn
them
of
&
for
lying
in
that
false
pretence
:
when
they
vtterly
denie
that
they
did
command
any
such
thing
:
againe
,
they
accuse
them
far
more
sharply
,
that
they
trobled
the
church
,
&
subuerted
souls
.
For
by
this
means
thei
bring
them
in
contempt
&
detestation
with
the
godly
,
because
they
cannot
be
admitted
but
to
their
destruction
.
But
false
teachers
are
said
to
subuert
soules
,
because
the
truth
of
god
doth
edifie
or
build
them
vp
,
and
so
this
speech
containeth
a
general
doctrine
,
vnlesse
we
will
willingly
haue
our
soules
drawen
headlong
from
being
any
longer
temples
of
the
holy
ghost
,
&
vnlesse
we
desire
their
ruine
,
we
must
beware
of
those
,
which
go
about
to
lead
vs
away
from
the
pure
gospel
.
That
which
they
say
touching
the
keeping
of
the
law
,
doth
only
appertain
vnto
ceremonies
:
thogh
we
must
alwaies
remember
,
that
they
did
so
intreat
of
ceremonies
,
that
both
the
saluation
,
and
also
the
righteousnes
of
men
did
therein
consist
.
For
the
false
apostles
did
command
that
they
should
bee
kept
,
as
if
righteousnes
came
by
the
law
,
and
saluation
did
depend
vpon
workes
.
25
With
our
beloued
Barnabas
&
Paul
.
They
set
these
praises
against
the
slanders
wherwith
the
false
apostles
had
assayed
to
bring
Paul
&
Barnabas
out
of
credit
.
And
first
to
the
end
they
may
remooue
the
opinion
of
disagreement
which
had
possessed
the
minds
of
many
,
they
testifie
their
consent
:
secondly
,
they
commend
Paul
&
Barnabas
for
their
feruentnes
in
zeale
,
&
most
manlike
courage
,
that
they
wer
not
afraid
to
venture
or
lay
down
their
soules
for
Christs
sake
.
And
this
is
an
excellent
vertue
in
a
minister
of
the
gospel
,
&
which
deserueth
no
smal
praise
,
if
he
shal
not
only
be
stout
and
couragious
to
execute
the
office
of
teaching
:
but
also
be
readie
to
enter
danger
which
is
offered
in
defence
of
his
doctrine
.
As
the
Lorde
doth
thus
trie
the
faith
and
constancie
of
those
which
bee
his
:
so
he
doth
as
it
were
make
them
noble
with
the
ensignes
of
vertue
,
that
they
may
excell
in
his
church
.
Therefore
Paule
holdeth
foorth
the
marks
of
Christ
which
he
did
bear
in
his
body
,
as
a
buckler
to
driue
back
those
knaues
which
did
troble
his
doctrin
.
28
It
seemed
good
to
the
holy
ghost
and
to
vs
.
Whereas
the
Apostles
and
Elders
match
&
ioyn
themselues
with
the
holy
ghost
,
they
attribute
nothing
to
themselues
apart
therein
:
but
this
speech
importeth
as
much
as
if
they
should
say
,
that
the
holy
ghost
was
the
captaine
,
guide
&
gouernour
:
and
that
they
did
set
downe
and
decreed
that
which
they
write
as
he
did
indite
it
to
them
.
For
this
maner
of
speeche
is
vsed
commonly
in
the
scripture
:
to
giue
the
ministers
the
second
place
after
that
the
name
of
God
is
once
expressed
.
When
it
is
said
that
the
people
beleeued
God
and
his
seruant
Moses
,
faith
is
not
rent
in
peeces
,
as
if
it
did
addict
it self
partly
to
God
&
partly
to
mortall
man
.
What
then
?
to
wit
,
whereas
the
people
had
God
for
the
sole
author
of
their
faith
,
they
beleeued
or
gaue
credence
to
his
minister
from
whom
he
could
not
be
separate
.
Neither
could
they
otherwise
beleeue
god
,
then
by
beleeuing
the
doctrine
set
before
them
by
Moses
:
And
the
papistes
are
doltish
who
go
about
out
of
these
words
to
proue
,
that
the
Church
hath
some
authoritie
of
her
owne
:
yea
they
are
contrarie
to
themselues
.
For
vnder
what
colour
do
they
auouch
that
the
Church
cannot
erre
:
saue
onely
because
it
is
grounded
immediatlie
by
the
holy
spirit
?
Therefore
they
crie
out
with
open
mouth
that
those
thinges
bee
the
oracles
of
the
spirit
,
which
wee
proue
to
be
their
owne
inuentions
.
Therefore
they
do
foolishly
vrge
this
clause
,
It
seemed
good
to
vs
,
because
if
the
Apostles
decreed
any
thing
apart
from
the
Spirit
,
that
principall
maxime
shall
fall
to
ground
,
That
Councels
decree
nothing
but
that
which
is
indited
by
the
Spirit
.
Besides
these
necessarie
things
.
The
Papists
doe
frowardly
triumph
vnder
colour
of
this
worde
,
as
if
it
were
lawfull
for
men
to
make
Lawes
which
may
lay
necessitie
vpon
the
conscience
.
That
(
say
they
)
which
the
church
commaundeth
must
be
kept
vnder
paine
of
mortall
sinne
:
because
the
Apostles
say
that
that
must
necessarily
be
obserued
which
they
decree
.
But
such
a
vaine
cauill
is
quickly
answered
.
For
this
necessitie
reached
no
farther
than
there
was
any
danger
least
the
vnitie
shoulde
bee
cut
a
sunder
.
So
that
to
speake
properly
,
this
necessitie
was
accidental
or
externall
:
which
was
placed
not
in
the
thing
it selfe
,
but
onely
in
auoiding
of
the
offence
,
which
appeareth
more
plainely
by
abolishing
of
the
decree
.
For
Lawes
made
concerning
thinges
which
are
of
themselues
necessarie
,
must
be
continual
.
But
we
know
that
this
Law
was
foredone
by
Paul
,
so
soone
as
the
tumult
and
contention
was
once
ended
,
30
Therefore
when
they
were
let
goe
they
came
to
Antioch
,
and
when
they
had
assembled
the
multitude
togither
,
they
deliuered
the
Epistle
.
31
Which
when
they
had
read
,
they
reioyced
ouer
the
consolation
.
32
And
Iudas
and
Silas
,
seing
they
were
also
Prophets
,
did
with
many
wordes
[
“
](A17642-e43300-b)
“
or
they
did
comfort
.
exhort
the
brethren
,
and
strengthned
them
.
33
And
they
tarried
there
for
a
time
,
and
then
they
were
let
go
by
the
brethren
in
peace
vnto
the
Apostles
.
34
But
it
seemed
good
to
Silas
to
stay
there
.
35
And
Paul
and
Barnabas
staied
at
Antiochia
,
teaching
and
preaching
with
many
mee
the
word
of
the
Lord
.
30
When
the
multitude
was
gathered
.
This
was
the
most
lawfull
kinde
of
dealing
to
admit
the
whole
multitude
vnto
the
reading
of
the
Epistle
.
For
if
there
fall
out
any
controuersie
in
the
doctrine
of
faith
,
it
is
meet
that
the
iudgement
bee
referred
ouer
vnto
the
learned
and
godly
&
to
such
as
are
exercised
in
the
Scripture
:
and
chiefly
to
the
pastors
rightly
ordained
.
Notwithstanding
because
it
belongeth
to
all
alike
to
know
for
a
suertie
what
they
must
hold
,
the
godly
and
learned
teachers
must
make
known
to
the
whole
Church
,
what
they
haue
set
downe
out
of
the
worde
of
God
.
For
there
is
nothing
more
vnfitting
for
holie
and
Christian
order
,
than
to
driue
away
the
bodie
of
the
people
from
common
doctrin
as
if
it
were
a
heerd
of
swine
:
as
they
vse
to
do
vnder
the
tyrannie
of
popery
.
For
because
the
Pope
&
the
horned
bishops
did
think
that
the
people
woulde
neuer
bee
obedient
ynough
,
vntill
they
were
brought
into
grosse
ignorance
,
they
imagined
that
this
was
the
best
summarie
of
faith
,
to
know
nothing
but
to
depend
wholy
vpon
their
decrees
.
But
on
the
contrarie
there
must
be
a
meane
obserued
,
that
lawfull
gouernments
may
continue
,
and
that
on
the
otherside
,
the
people
may
haue
that
liberty
which
vnto
them
belongeth
,
least
they
be
oppressed
like
slaues
.
31
They
reioyced
ouer
the
consolation
.
Seing
that
the
Epistle
is
so
short
,
and
containeth
nothing
but
a
bare
narration
,
what
consolation
coulde
they
haue
by
it
?
But
we
must
note
,
that
there
was
no
small
matter
of
consolation
therein
,
because
when
they
knewe
the
consent
of
the
Apostles
,
they
were
all
pacified
,
and
also
whereas
before
there
was
variance
among
them
,
they
are
now
reconciled
one
to
another
.
Seing
there
went
a
false
report
about
,
that
all
the
Apostles
were
against
Paul
and
Barnabas
,
this
same
had
shaken
some
who
were
too
light
of
beliefe
:
manie
did
stand
in
doubt
:
the
wicked
abused
this
occasion
to
speak
euil
:
othersome
were
pricked
forward
with
loue
of
noualty
and
with
curiositie
,
and
one
was
set
against
another
.
But
now
after
that
they
see
that
the
iudgement
of
the
first
Church
doth
agree
with
the
doctrine
of
Paul
and
Barnabas
,
they
obtaine
that
for
which
the
children
of
God
ought
most
to
wish
,
that
being
established
in
the
right
faith
,
and
being
of
one
mind
among
themselues
,
they
may
with
quiet
mindes
haue
peace
one
with
another
.
32
Iudas
and
Silas
.
These
two
brethren
were
sent
for
this
cause
,
that
they
might
also
testifie
the
same
thing
by
word
which
was
contained
in
the
letters
,
and
more
also
.
Otherwise
the
Apostles
woulde
not
haue
sent
such
short
letters
concerning
so
great
and
weightie
a
matter
:
and
they
would
haue
also
spoken
somewhat
touching
the
mysteries
of
faith
,
and
would
haue
made
some
long
exhortation
,
wherein
they
would
haue
perswaded
them
vnto
the
studie
of
godlinesse
.
Nowe
Luke
sheweth
some
farther
thing
by
them
done
:
to
wit
,
that
being
furnished
with
the
gift
of
Prophecie
,
they
edifie
the
Church
in
generall
,
as
if
he
shoulde
say
,
they
did
not
onely
doe
their
duetie
faithfullie
in
the
cause
which
was
nowe
in
hande
:
but
they
did
also
take
good
and
profitable
paines
in
teaching
and
exhorting
the
Church
.
And
we
must
note
that
he
saith
that
they
exhorted
the
Church
because
they
were
Prophetes
:
for
it
is
not
a
thing
common
to
all
men
to
enter
such
an
excellent
function
.
Therefore
we
must
beware
least
any
man
passe
his
bounds
:
as
Paul
teacheth
1.
Cor.
7.
and
Ephesians
4.
They
were
Prophets
.
Whereas
the
worde
hath
diuerse
significations
,
it
is
not
taken
in
this
place
for
those
prophets
to
whom
it
was
graunted
to
foretell
things
to
come
:
because
this
title
should
come
in
out
of
season
when
hee
intreateth
of
another
matter
:
but
Luke
his
meaning
is
that
Iudas
and
Silas
were
indued
with
excellent
knowledge
and
vnderstanding
of
the
mysteries
of
God
,
that
they
might
be
good
interpreters
of
God
:
as
Paul
in
the
forteenth
of
the
first
to
the
Corinthians
,
when
he
intreateth
of
the
prophecie
,
33
They
were
let
goe
in
peace
.
That
is
,
when
they
departed
,
the
brethren
in
taking
their
leaue
of
them
,
did
wish
them
well
,
as
friends
vse
to
doe
.
And
there
is
Synecdoche
in
this
member
:
because
the
one
of
the
two
did
onely
returne
to
Ierusalem
.
And
in
the
text
there
is
a
correction
added
immediatly
,
that
it
seemed
good
to
Silas
to
tarrie
there
:
but
when
Luke
ioyneth
them
both
togither
,
his
meaning
is
onely
to
declare
that
the
Church
was
quiet
before
they
thought
vppon
any
returning
.
At
length
he
addeth
that
Paul
and
Barnabas
so
long
as
they
were
at
Antioch
gaue
themselues
to
teaching
,
and
did
continue
in
this
work
:
and
yet
did
they
giue
place
to
many
mo
.
Whereby
it
appeareth
that
they
had
al
one
&
the
same
desire
without
grudging
,
so
that
they
ioined
hand
in
hand
to
doe
good
.
Though
it
seemeth
that
he
maketh
mention
of
many
moe
of
set
purpose
,
least
we
should
thinke
that
after
that
Paul
and
Barnabas
were
departed
,
that
Church
was
destitute
,
which
did
florish
in
aboundance
of
teachers
.
Moreouer
the
blessing
of
God
which
began
streightway
to
appeare
againe
in
that
Church
,
is
now
againe
commended
and
extolled
,
which
Church
Satan
went
about
by
his
ministers
miserably
to
scatter
and
lay
wast
.
36
And
after
a
few
daies
Paul
said
to
Barnabas
,
Returning
let
vs
now
visit
our
brethren
throughout
all
Cities
wherein
we
haue
preached
the
word
of
the
Lord
,
and
see
how
they
doe
.
37
And
Barnabas
counsailed
to
take
Ihon
whose
syrname
was
Marke
:
38
But
Paul
besought
him
that
he
which
slid
backe
from
them
in
Pamphilia
,
and
had
not
gone
with
them
to
the
worke
,
might
not
bee
taken
to
their
companie
.
39
And
the
contention
waxed
so
hot
betweene
them
,
that
they
parted
companie
:
and
Barnabas
hauing
taken
to
him
Marke
,
sailed
to
Cyprus
.
40
But
Paul
hauing
chosen
Silas
iorneyed
,
being
committed
to
the
grace
of
god
by
the
brethren
.
41
And
he
went
through
Syria
and
Cilicia
,
establishing
the
Churches
.
36
Let
vs
visit
our
brethren
.
In
this
historie
we
must
first
note
how
carefull
Paul
was
for
the
Churches
which
he
had
ordained
.
Hee
laboureth
in
deed
at
Antiochia
profitablie
:
but
because
hee
remembred
that
hee
was
an
Apostle
ordained
of
God
,
and
not
the
pastour
of
one
particular
place
,
hee
keepeth
the
course
of
his
calling
.
Secondly
,
as
it
did
not
become
him
to
be
tied
to
one
place
,
so
he
thinketh
with
himselfe
that
he
was
bound
to
all
whom
he
begat
in
the
Lord
:
therefore
he
will
not
suffer
them
to
want
his
helpe
.
Moreouer
the
worke
that
was
begunne
in
those
places
could
not
be
neglected
,
but
it
woulde
shortly
after
decay
.
Yet
it
is
to
be
thought
that
Paul
stayed
stil
in
the
Church
of
Antiochia
,
vntill
he
saw
the
estate
thereof
well
ordered
,
and
concord
established
.
For
we
knowe
and
trie
what
great
force
principall
Churches
haue
to
keepe
other
lesser
Churches
in
order
.
If
there
arise
any
tumult
in
an
obscure
streete
,
or
if
there
fal
out
any
offence
,
the
rumour
goeth
not
so
far
,
neither
are
the
neighbours
so
much
mooued
.
But
if
any
place
be
excellent
,
it
cannot
quaile
without
great
ruine
:
or
at
least
but
that
the
lesser
buildings
shal
be
therewith
sore
shaken
both
far
and
wide
.
Therefore
Paul
in
staying
a
time
at
Antioch
did
prouide
for
other
Churches
:
and
so
we
must
no
lesse
looke
vnto
his
wisdome
than
his
diligence
in
this
example
:
because
oftentimes
the
immoderate
heat
of
the
Pastours
in
going
about
matters
,
doeth
no
lesse
hurt
than
their
sluggishnes
.
How
they
doe
.
Paul
knewe
that
amidst
so
great
lightnesse
and
inconstancie
of
men
,
and
as
their
nature
is
inclined
to
vice
,
if
there
be
any
thing
well
ordered
among
them
it
doeth
seldome
continue
stable
&
for
any
long
time
:
and
especially
that
Churches
doe
easily
decay
or
growe
out
of
kind
vnlesse
they
be
looked
too
continually
.
There
ought
nothing
vnder
heauen
to
bee
more
firme
,
than
the
spirituall
building
of
faith
,
whose
stabilitie
is
grounded
in
the
very
heauen
,
yet
there
be
but
fewe
in
whose
mindes
the
worde
of
the
Lorde
doth
throughly
take
liuely
roote
:
therefore
firmnes
is
rare
in
men
.
Againe
,
euen
those
who
haue
their
anchor
firmely
fixed
in
the
trueth
of
God
,
doe
not
cease
notwithstanding
to
be
subiect
to
diuerse
tossings
:
wherby
though
their
faith
be
not
ouerturned
yet
hath
it
neede
of
strengthning
that
it
may
be
vnderpropped
and
stayed
.
Moreouer
we
see
how
sathan
doeth
assault
,
and
with
what
subtile
shiftes
hee
goeth
about
priuily
to
pull
downe
sometimes
whole
Churches
,
sometimes
euery
one
of
the
faithfull
particularly
.
Therefore
it
is
not
without
cause
that
Paul
is
so
carefull
for
his
scholars
,
least
they
behaue
themselues
otherwise
,
then
is
to
be
wished
:
and
therefore
is
hee
desirous
in
time
to
preuent
,
if
there
be
any
inconuenience
risen
:
which
cannot
be
vntill
he
haue
taken
view
.
37
And
Barnabas
gaue
counsell
.
Luke
doth
here
set
downe
that
doleful
disagreement
,
which
ought
to
make
all
the
godly
afraid
for
iust
causes
.
The
societie
of
Paul
and
Barnabas
was
consecrated
by
the
heauenly
oracle
.
They
had
long
time
laboured
being
of
one
mind
,
vnder
this
yoke
whereunto
the
Lord
had
tied
them
:
they
had
by
many
e●●eriences
tried
the
excellent
fauour
of
God
.
Yea
that
wonderful
successe
mentioned
heretofore
by
Luke
,
was
a
manifest
blessing
of
God
.
Though
they
had
bin
almost
drowned
so
often
in
so
many
tempestes
of
persecution
,
and
were
set
vpon
so
sore
by
infinite
enimies
:
though
domesticall
sedition
were
euery
where
kindled
against
them
,
yet
they
were
so
farre
from
being
pulled
in
sunder
,
that
their
agreement
was
then
most
of
al
tried
.
But
now
for
a
light
matter
,
and
which
might
easily
haue
bin
ended
,
they
breake
that
holy
bond
of
Gods
calling
.
This
could
not
fall
out
without
great
perturbance
to
al
the
godly
.
Seing
that
the
heat
of
the
contention
was
so
great
and
vehement
in
these
holy
men
,
who
had
long
time
accustomed
themselues
to
suffer
all
things
:
what
shall
befall
vs
,
whose
affections
being
not
as
yet
so
brought
to
obey
God
,
do
oftentimes
rage
without
modestie
?
Seing
that
a
light
occasion
did
seperate
them
,
who
had
long
time
amidst
so
great
trials
retained
vnity
holily
,
how
easily
may
satan
cause
those
to
be
diuided
,
who
haue
either
none
or
at
least
a
colde
desire
to
foster
peace
?
What
great
pride
was
it
for
Barnabas
,
who
had
no
more
honorable
thing
than
to
be
Paul
his
companion
,
that
he
might
behaue
himselfe
like
a
sonne
toward
his
father
,
so
stubbernely
to
refuse
his
counsell
?
Peraduenture
also
some
might
thinke
that
Paul
was
not
very
courteous
in
that
hee
did
not
forgiue
a
faithfull
helper
this
fault
.
Therefore
we
be
admonished
by
this
example
,
that
vnlesse
the
seruants
of
Christ
take
great
heed
,
there
be
many
chinkes
through
which
Satan
will
creepe
in
,
to
disturbe
that
concorde
which
is
among
them
.
But
nowe
we
must
examine
the
cause
it selfe
.
For
some
there
bee
who
lay
the
blame
of
the
disagreement
vppon
Paule
:
and
at
the
first
hearing
,
the
reasons
which
they
bring
seeme
probable
.
Iohn
Marke
is
reiected
,
because
he
withdrew
himselfe
from
Pauls
companie
:
but
hee
fell
not
away
from
Christ
.
A
yong
man
being
as
yet
vnacquainted
with
bearing
the
crosse
,
returned
home
from
his
iorney
.
He
was
somewhat
to
be
born
with
for
his
age
:
being
a
freshwater
soldiar
he
fainted
in
troubles
euen
at
the
first
dash
:
he
was
not
therefore
about
to
bee
a
slothfull
soldiar
during
his
whole
life
.
Now
forasmuch
as
his
returning
to
Paul
is
an
excellent
testimony
of
repentance
,
it
seemeth
to
be
a
point
of
discourtesie
to
reiect
him
.
For
those
must
bee
handled
more
courteously
,
who
punish
themselues
for
their
owne
offences
of
their
own
accord
.
There
were
also
other
causes
which
ought
to
haue
made
Paul
more
courteous
.
The
house
of
Iohn
Mark
was
a
famous
Inne
:
CHAP.
XVI
.
1
AND
he
came
to
Derbe
and
Lystra
:
and
behold
there
was
there
a
certain
disciple
named
Timotheus
,
the
sonne
of
a
certaine
faithfull
woman
a
Iewesse
,
and
his
father
was
a
Grecian
.
2
He
was
well
reported
of
by
the
brethren
,
which
were
at
Lystra
and
Iconium
.
3
Paul
would
haue
him
to
go
with
him
:
and
when
he
had
taken
him
he
circumcised
him
because
of
those
Iewes
which
were
in
those
places
.
For
they
all
knewe
that
his
father
was
a
Grecian
.
4
And
as
they
passed
through
the
Cities
,
they
deliuered
to
them
to
bee
kept
the
decrees
,
which
were
decreed
by
the
Apostles
&
Elders
,
which
were
at
Ierusalem
.
5
And
so
the
Churches
were
confirmed
in
the
faith
,
and
abounded
in
number
daily
.
1
Luke
doeth
now
now
begin
to
declare
what
were
the
proceedings
of
Paul
after
that
Barnabas
and
he
were
seperate
.
And
first
he
sheweth
that
he
took
to
his
company
at
Lystra
,
Timothie
to
be
his
companion
.
But
to
the
end
we
may
knowe
that
Paul
did
nothing
rashly
or
without
good
consideration
,
Luke
saith
plainely
that
Timothie
was
such
a
man
as
the
brethren
did
well
like
of
,
and
that
they
gaue
testimonie
of
his
godlines
:
for
thus
doth
he
speake
word
for
word
.
And
so
Paul
himselfe
obserueth
the
like
choise
,
which
he
elsewhere
commandeth
to
be
made
in
choosing
ministers
.
Neither
is
it
to
be
thought
,
that
those
prophecies
did
euen
then
come
to
light
wherewith
Timothie
was
set
foorth
,
3
He
Circumcised
him
because
of
the
Iewes
.
Luke
doth
plainely
expresse
that
Timothie
was
not
circumcised
,
because
it
was
necessarie
it
should
be
so
:
or
because
the
religion
of
that
signe
did
continue
as
yet
:
but
that
Paul
might
auoid
an
offence
.
Therefore
there
was
respect
had
of
men
,
whereas
the
matter
was
free
before
God
.
Wherefore
the
circumcising
of
Timotheus
was
no
sacrament
,
as
was
that
which
was
giuen
to
Abraham
and
his
posterie
:
but
an
indifferent
Ceremonie
,
which
serued
only
for
nourishing
of
loue
,
and
not
for
any
exercise
of
godlinesse
.
Nowe
the
question
is
,
They
all
knew
this
.
Luke
telleth
vs
that
this
was
Pauls
drift
,
to
make
an
entraunce
for
Timotheus
vnto
the
Iewes
,
least
they
should
abhorre
him
as
a
prophane
man
.
They
knew
all
(
saith
hee
)
that
his
father
was
a
Grecian
.
Therefore
because
the
mothers
had
no
power
ouer
their
children
,
they
were
fully
perswaded
that
he
was
vncircumcised
.
Let
the
readers
note
here
by
the
way
,
how
miserable
the
bondage
of
the
people
of
God
was
then
.
Eunicha
mother
to
Timotheus
was
one
of
the
smal
remnaunt
,
which
the
very
Iewes
themselues
counted
a
monster
:
&
yet
beyng
married
to
a
man
which
was
an
Infidel
,
she
durst
not
consecrate
her
children
to
God
:
no
she
durst
not
so
much
as
giue
them
the
external
signe
of
grace
:
and
yet
she
ceased
not
therfore
to
instruct
her
sonne
of
a
child
holily
in
the
feare
of
God
:
and
in
his
true
worshippe
.
An
example
surely
worthy
to
be
folowed
of
women
,
whom
their
husbands
affray
with
their
tyrannous
gouernment
,
from
keeping
and
training
vp
their
children
and
families
chastly
in
true
godlines
.
Grecian
is
taken
in
this
place
for
a
gentile
,
after
the
olde
and
common
custome
of
the
scripture
.
4
They
deliuered
them
the
decrees
to
keepe
.
In
these
wordes
Luke
doeth
signifie
vnto
vs
howe
desirous
Paul
was
of
peace
.
The
best
and
strongest
bond
to
keepe
and
foster
peace
among
the
churches
,
was
to
keepe
that
which
was
set
downe
by
the
Apostles
.
When
Paul
taketh
great
pains
about
that
,
he
taketh
greate
heede
least
through
his
fault
there
arise
any
trouble
.
And
let
vs
remember
that
that
continued
but
for
a
time
:
because
so
soone
as
he
seeth
the
daunger
of
offence
cease
,
hee
doeth
quite
vnburthen
the
churches
,
and
setting
apart
the
decree
,
he
maketh
that
free
which
the
Apostles
had
there
forbidden
.
And
yet
doth
not
he
cancel
or
violate
by
that
abrogation
that
which
the
Apostles
had
decreed
,
or
contemn
the
authors
themselues
:
because
they
were
not
determined
to
establish
a
perpetuall
law
:
but
onely
to
mitigate
for
a
short
time
that
which
might
hurt
weake
consciences
:
as
I
did
more
at
large
declare
in
the
former
chapter
:
whereby
the
folly
of
the
papists
is
sufficiently
refuted
,
who
doe
grieuously
lay
to
our
charge
that
we
be
farre
vnlike
Paule
:
because
we
wil
haue
the
consciences
of
the
godlie
gouerned
by
the
word
of
God
alone
,
setting
light
by
the
decrees
of
the
church
,
as
they
cal
them
,
and
not
to
be
subiect
to
the
wil
of
men
.
But
as
I
haue
alreadie
said
,
Paul
meant
nothing
lesse
,
then
to
insnare
mens
consciences
in
the
snare
of
necessitie
,
for
he
is
not
contrary
to
himself
,
when
he
crieth
in
other
places
,
5
The
Churches
were
confirmed
.
By
this
we
gather
,
that
that
which
Luke
setteth
down
,
or
rather
toucheth
concerning
the
decrees
of
the
apostles
,
was
as
it
were
put
in
by
the
way
,
being
not
much
appertinent
vnto
the
matter
.
For
he
commendeth
a
farre
other
fruit
of
Pauls
doctrine
,
when
he
saith
that
the
churches
were
confirmed
in
the
faith
.
Therfore
Paule
did
so
order
external
things
,
that
he
was
principally
careful
for
the
kingdome
of
God
,
which
consisteth
in
the
doctrine
of
the
gospel
,
and
doth
farre
surpasse
and
surmount
externall
order
.
Therefore
those
decrees
were
mentioned
,
in
as
much
as
they
were
expedient
for
mainteining
concord
,
that
we
might
know
that
the
holy
man
had
a
care
thereof
.
But
religion
and
godlines
hath
the
former
place
,
whose
sole
foundation
is
faith
:
which
againe
doth
stay
it selfe
vpon
the
pure
worde
of
God
,
and
doth
not
depend
vpon
mens
lawes
.
Now
by
this
example
Luke
pricketh
vs
forward
to
proceed
continually
:
least
at
the
beginning
sloth
or
neglect
of
profiting
come
vpon
vs
.
Also
the
way
to
increase
faith
is
expressed
,
to
wit
when
the
Lord
doth
stirre
vs
vp
by
the
industry
of
his
seruants
:
as
at
that
time
he
vsed
the
labour
and
diligence
of
Paul
and
his
companions
.
When
he
addeth
immediatly
that
they
were
also
increased
in
number
:
he
commendeth
another
fruit
of
preaching
:
and
yet
he
doth
therwithal
signifie
vnto
vs
,
that
the
more
those
profite
in
faith
,
who
are
first
called
,
the
more
doe
they
bring
vnto
Christ
:
as
if
faith
did
creepe
abroade
vnto
others
by
branches
.
6
And
when
they
had
gone
through
Phrygia
and
the
countrie
if
Galacia
,
they
were
forbidden
of
the
holy
Ghost
to
speake
the
word
in
Asia
.
7
And
going
into
Mysia
they
assayed
to
goe
into
Bithynia
:
and
the
spirite
suffered
them
not
.
8
And
when
they
had
passed
through
Mysia
,
they
came
downe
to
Troada
.
9
And
Paul
saw
a
vision
by
night
,
There
was
a
certain
man
of
Macedonia
,
standing
and
praying
him
,
and
saying
,
comming
into
Macedonia
,
helpe
vs
.
10
And
so
soone
as
he
saw
the
vision
,
we
sought
streightway
to
goe
into
Macedonia
,
being
surely
confirmed
that
the
Lord
had
called
vs
to
preach
the
Gospel
to
them
.
6
When
they
had
gone
throughout
.
Luke
sheweth
here
how
diligent
&
carefull
Paul
and
his
companions
were
in
the
office
of
teaching
:
for
hee
saith
that
they
iorneyed
through
diuerse
regions
of
the
lesser
Asia
,
that
they
might
preach
the
gospel
.
But
he
reciteth
one
thing
which
is
worth
the
remembring
,
that
they
were
forbidden
by
the
Spirite
of
God
to
speake
of
Christ
in
some
places
,
which
serueth
not
a
little
to
set
foorth
the
Apostleship
of
Paul
:
as
vndoubtedly
he
was
not
a
little
incouraged
to
proceed
,
when
hee
knewe
that
the
Spirite
of
God
was
his
guide
in
his
way
,
and
the
gouernour
of
his
actions
.
And
whereas
whither
soeuer
they
came
they
prepared
themselues
to
teach
,
they
did
that
according
to
their
calling
,
and
according
to
the
commaundement
of
God
.
For
they
were
sent
to
preach
and
publish
the
Gospell
to
the
Gentiles
without
exception
:
but
the
Lorde
reuealed
his
counsell
in
gouerning
the
course
of
their
iorney
,
which
was
before
vnknowne
,
euen
in
a
moment
.
Notwithstanding
the
question
is
,
If
Paul
taught
no
where
but
whither
hee
was
ledde
by
the
Spirite
,
what
certainetie
shall
the
ministers
of
the
Church
haue
at
this
day
of
their
calling
,
who
are
certified
by
no
Oracles
when
they
must
speake
or
holde
their
peace
?
I
answere
,
Seeing
that
Pauls
prouince
and
charge
was
so
wide
,
he
had
neede
of
the
singular
direction
of
the
Spirite
.
Hee
was
not
made
the
Apostle
of
one
particular
place
,
or
of
a
fewe
Cities
:
but
hee
had
receiued
commaundement
to
preach
the
Gospel
through
Asia
,
and
Europa
:
which
was
to
saile
in
a
most
wide
sea
.
Wherefore
there
is
no
cause
why
wee
shoulde
woonder
that
in
that
confused
widenesse
God
beckened
vnto
him
as
it
were
by
reaching
foorth
his
hand
,
how
far
he
would
haue
him
goe
,
or
whither
.
But
heere
ariseth
an
other
harder
question
,
why
the
Lorde
did
forbid
Paul
to
speake
in
Asia
,
and
suffered
him
not
to
come
into
Bithynia
.
For
if
aunswere
bee
made
that
these
Gentiles
were
vnworthie
of
the
doctrine
of
saluation
;
we
may
againe
demaunde
why
Macedonia
was
more
worthie
.
Those
who
desire
to
bee
too
wise
,
doe
assigne
the
causes
of
this
difference
in
men
:
that
the
Lorde
vouchsafeth
euerie
man
of
his
Gospel
,
as
hee
seeth
him
bent
vnto
the
obedience
of
faith
:
but
hee
himselfe
saieth
farre
otherwise
,
to
wit
,
that
hee
appeared
plainely
to
those
which
sought
him
not
,
and
that
hee
spake
to
those
who
asked
not
of
him
.
For
whence
commeth
aptnesse
to
be
taught
and
a
mind
to
obey
,
but
from
his
Spirite
?
therefore
it
is
certaine
that
some
are
not
preferred
before
othersome
by
their
merit
,
seeing
that
all
men
are
naturallie
like
backward
and
waiwarde
from
faith
.
Therefore
there
is
nothing
better
than
to
leaue
free
power
to
God
to
vouchsafe
and
depriue
of
his
grace
whom
he
will
.
And
surely
as
his
eternall
election
is
free
,
so
his
calling
is
also
free
which
floweth
thence
:
and
is
not
grounded
in
men
,
seeing
that
he
is
not
indebted
to
any
.
Wherefore
let
vs
knowe
that
the
Gospel
springeth
and
issueth
out
to
vs
out
of
the
sole
fountaine
of
meere
grace
.
And
yet
God
doeth
not
want
a
iust
reason
,
why
he
offereth
his
Gospel
to
some
,
and
passeth
ouer
othersome
:
But
,
I
say
,
that
that
reason
lieth
hid
in
his
secreat
counsell
.
In
the
meane
season
let
the
faithfull
know
,
that
they
were
called
freely
,
when
other
were
set
aside
:
least
they
take
that
to
themselues
which
is
due
to
the
mercy
of
God
alone
.
And
in
the
rest
whom
God
reiecteth
for
no
manifest
cause
,
let
them
learne
to
wonder
at
the
deepe
depth
of
his
iudgement
,
which
they
may
not
seeke
out
.
And
here
the
word
Asia
is
taken
for
that
part
which
is
properly
so
called
.
When
Luke
saieth
that
Paul
and
his
companions
assaied
to
come
into
Bithynia
,
vntil
they
were
forbidden
of
the
spirit
:
he
sheweth
that
they
were
not
directed
by
Oracles
,
saue
onely
when
neede
required
,
as
the
Lorde
vseth
to
be
present
with
his
in
dolefull
and
vncertaine
matters
.
9
A
vision
by
night
.
The
Lorde
would
not
that
Paul
should
stay
any
longer
in
Asia
:
because
he
would
draw
him
into
Macedonia
.
And
Luke
expresseth
the
maner
of
the
drawing
,
that
a
man
of
Macedonia
appeared
to
him
by
night
.
Where
we
must
note
that
the
Lord
did
not
alwayes
obserue
the
same
manner
of
reuelation
:
because
diuerse
kinds
are
more
conuenient
for
confirmation
.
And
it
is
not
said
that
this
vision
was
offered
in
a
dreame
:
but
onely
in
the
night
season
.
For
there
be
certaine
night
visions
,
which
men
see
when
they
be
awake
.
Helpe
vs
.
This
speech
setteth
forth
the
ministerie
committed
to
Paul
.
For
seing
that
the
Gospel
is
the
power
of
God
to
saluation
,
those
which
are
the
ministers
of
God
are
said
to
helpe
those
who
perish
:
that
hauing
deliuered
them
from
death
,
they
may
bring
them
vnto
the
inheritance
of
eternall
life
.
10
Being
fullie
perswaded
.
Hence
we
gather
that
it
was
no
bare
vision
but
that
it
was
also
confirmed
by
the
testimony
of
the
Spirit
.
For
Satan
doeth
oftentimes
abuse
ghosts
and
visures
to
deceiue
with
all
,
that
hee
may
mocke
and
cosin
the
vnbeleeuers
.
Whereby
it
commeth
to
passe
that
the
bare
vision
leaueth
mans
minde
in
doubt
:
but
such
as
are
diuine
in
deede
,
those
doeth
the
Spirit
seale
by
a
certaine
marke
:
that
those
may
not
doubt
nor
wauer
,
whom
the
Lord
will
haue
certainly
addicted
to
himselfe
,
A
wicked
Spirit
appeared
to
Brutus
,
inuiting
him
to
enter
that
vnhappie
cumbate
and
battle
which
he
had
at
Philippi
,
euen
in
the
verie
same
place
whereunto
Paul
was
afterward
called
.
But
as
the
cause
was
farre
vnlike
:
so
the
Lorde
dealt
farre
otherwise
with
his
seruant
,
so
that
he
put
him
out
of
doubt
:
and
left
him
not
astonied
with
feare
.
Nowe
in
Paul
and
his
companions
the
desire
to
obey
insued
immediatly
vpon
the
certaintie
:
for
so
soone
as
they
vnderstand
that
the
Lord
called
them
,
they
addresse
themselues
to
their
iorney
.
The
termination
of
the
participle
which
is
here
vsed
is
actiue
:
and
though
it
haue
diuerse
significations
,
I
do
not
doubt
but
that
Luke
his
meaning
is
,
that
Paul
and
the
rest
,
after
that
they
had
conferred
this
vision
with
the
former
Oracles
,
were
fully
perswaded
that
the
Lord
had
called
them
into
Macedonia
.
11
Therefore
when
we
had
loosed
from
Troas
,
we
came
with
a
streight
course
into
Samothracia
,
and
the
day
following
to
Neapolis
.
12
And
from
thence
to
Philippi
,
which
is
the
chiefe
Citie
of
the
parties
of
Macedonia
,
beeing
a
free
Citie
.
And
wee
stayed
in
the
same
Citie
certaine
dayes
.
13
And
on
the
day
of
the
Sabaoths
wee
went
out
of
the
Citie
besides
a
ryuer
,
where
was
wont
to
be
prayer
:
and
sitting
,
we
spake
to
the
woman
which
came
togither
.
14
And
a
certaine
woman
named
Lydia
,
a
seller
of
purples
,
of
the
Citie
of
the
Thyatirians
,
which
worshipped
God
,
heard
:
whose
heart
the
Lord
opened
,
that
she
might
take
heed
to
those
things
which
were
spoken
of
Paul
.
15
And
when
shee
was
baptized
and
her
house
,
shee
besought
vs
,
saying
,
If
yee
iudge
me
faithfull
to
the
Lorde
,
enter
into
my
house
and
tarry
.
And
she
inforced
vs
.
11
This
hystorie
doeth
as
it
were
in
a
glasse
shewe
,
howe
sharply
the
Lord
did
exercise
the
faith
&
pacience
of
his
,
by
bringing
them
in
great
straites
,
which
they
could
not
haue
ouercome
vnlesse
they
had
ben
indued
with
singular
constancie
.
For
the
entrance
of
Paul
into
Macedonia
is
reported
to
be
such
,
as
that
it
might
haue
caused
him
to
giue
but
small
credence
to
the
vision
.
These
holy
men
leauing
the
worke
which
they
had
in
hand
,
did
crosse
the
seas
with
great
hast
,
as
if
the
whole
nation
of
the
Macedonians
would
haue
come
to
meete
them
with
earnest
desire
to
be
holpen
.
Now
the
successe
is
so
farre
from
being
answerable
to
their
hope
,
that
their
mouthes
are
almost
quite
stopped
.
When
they
enter
the
chiefe
Citie
,
they
finde
none
there
with
whom
they
may
take
any
pains
,
therfore
they
are
enforced
to
go
into
the
field
that
they
may
speak
in
an
obscure
corner
and
wildernes
.
Yea
euen
there
they
cannot
haue
one
man
which
will
harken
to
their
doctrine
,
they
can
onely
haue
one
woman
to
be
a
disciple
of
Christ
:
and
that
one
which
was
an
aliant
.
Who
would
not
haue
saide
that
this
iorney
was
taken
in
hand
foolishly
,
which
fel
out
so
vnhappily
?
But
the
Lorde
doeth
thus
bring
to
passe
his
works
vnder
a
base
&
weak
kind
:
that
his
power
may
shine
more
clearly
at
length
,
and
it
was
most
meet
that
the
beginnings
of
the
kingdome
of
Christ
should
be
so
ordered
,
that
they
might
tast
of
the
humilitie
of
the
crosse
.
But
we
must
mark
the
constancy
of
Paul
&
his
companions
,
who
being
not
dismaid
with
such
vnprosperous
beginnings
,
trie
whither
any
occasion
will
offer
it selfe
contrary
to
their
expectation
.
And
assuredly
the
seruants
of
Christ
must
wrastle
with
all
lets
,
neither
must
they
be
discouraged
,
but
go
forward
to
morrow
,
if
this
day
there
appeare
no
●●uite
of
their
labour
,
for
there
is
no
cause
why
they
should
desire
to
be
more
happie
than
Paul
.
When
Luke
saith
that
they
abode
in
that
Citie
,
some
had
rather
haue
it
,
that
they
conferred
or
disputed
,
but
the
other
translation
is
more
plaine
,
&
the
text
perswadeth
vs
to
make
choise
thereof
:
because
Luke
wil
shortly
after
declare
,
that
Lydia
was
the
first
fruites
of
that
Church
,
and
we
may
easily
gesse
,
that
the
Apostles
went
out
of
the
Citie
,
because
there
was
no
gate
opened
to
them
in
it
.
13
In
the
day
of
the
Sabaoths
.
No
doubt
the
Iewes
sought
some
place
which
was
solitarie
and
by
the
way
,
when
they
were
disposed
to
pray
because
their
religion
was
then
euery
where
most
odious
.
And
God
by
their
example
meant
to
teach
vs
,
what
great
account
we
ought
to
make
of
the
profession
of
faith
:
that
wee
doe
not
forsake
it
either
for
feare
of
enuie
or
of
daunger
.
They
had
in
deede
in
many
places
Synagogues
:
but
it
was
not
lawfull
for
them
to
assemble
themselues
publikely
at
Philippi
which
was
a
free
Citie
of
Rome
.
Therefore
they
withdraw
themselues
into
a
secreat
corner
,
that
they
may
pray
to
god
where
they
could
not
be
espied
:
and
yet
there
were
those
who
did
grudge
euen
at
this
,
so
that
they
might
think
that
it
might
both
cause
trouble
and
danger
,
but
they
prefer
the
worship
of
God
before
their
own
quietnes
&
commoditie
.
Furthermore
we
may
gather
by
this
worde
Sabaoth
,
that
Luke
speaketh
of
the
Iewes
.
Secondly
forasmuch
as
he
commendeth
the
godlines
of
Lydia
,
it
must
needs
be
that
she
was
a
Iewesse
:
which
matter
needeth
no
long
disputation
,
forasmuch
as
we
know
that
it
was
an
hainous
offence
for
the
grecians
&
Romans
to
celebrate
the
Sabaoth
,
or
to
take
vp
Iewish
rites
.
Now
we
vnderstand
that
the
Iewes
made
choise
of
the
riuers
bank
that
they
might
there
pray
,
not
for
any
superstitions
sake
,
but
because
they
shunned
the
company
of
men
,
&
the
sight
of
the
people
.
If
any
man
obiect
,
why
did
not
euery
man
pray
in
his
house
priuatly
.
The
answere
is
ready
,
that
This
was
a
solemn
rite
of
praying
to
testifie
godlines
:
&
that
being
far
from
the
superstitions
of
the
Gentiles
,
they
might
one
exhort
another
to
worship
God
alone
,
&
that
they
might
norish
the
religion
receiued
of
the
fathers
among
themselues
.
As
touching
Paul
&
his
fellowes
who
were
lately
come
,
it
is
to
be
thought
that
they
came
thither
not
only
to
pray
,
but
also
because
they
hoped
to
do
some
good
.
For
it
was
a
fit
place
for
them
to
teach
in
,
being
far
from
noise
:
&
it
was
meet
that
they
should
be
more
attentiue
to
heare
the
word
who
came
thither
to
pray
.
Luke
putteth
the
day
of
the
sabaoths
,
in
steed
of
the
sabaoth
:
where
following
Erasmus
I
haue
translated
it
,
There
was
wont
to
be
praier
:
the
old
interpreter
hath
,
did
seeme
.
And
the
word
nomizesthai
hath
both
significations
among
the
Grecians
.
Yet
this
sense
is
more
fit
for
this
present
place
,
that
they
did
commonly
vse
to
haue
prayer
there
.
We
spake
to
the
women
.
Either
that
place
was
appointed
for
the
assemblies
of
women
:
or
else
religion
was
cold
among
men
,
so
that
they
came
more
slowly
.
Howsoeuer
it
be
,
we
see
that
the
holy
men
omit
no
occasion
or
opportunitie
:
because
they
vouchsafe
to
offer
the
Gospel
euen
to
women
alone
.
Furthermore
forasmuch
as
it
seemeth
likely
to
me
,
that
men
and
women
made
their
praiers
there
togither
,
I
suppose
that
Luke
omitted
the
men
,
either
because
they
would
not
heare
,
or
else
because
they
profited
nothing
by
hearing
.
14
A
woman
named
Lidia
.
If
they
had
bin
heard
of
a
fewe
women
,
yet
this
had
beene
but
to
enter
in
as
it
were
by
a
straite
chinke
.
But
nowe
whereas
one
only
heareth
attentiuely
and
with
fruit
,
might
it
not
haue
seemed
that
the
way
was
stopt
before
Christ
?
But
afterwarde
there
sprunge
a
noble
Church
of
that
one
small
graffe
,
which
Paul
setteth
out
with
many
excellent
commendations
:
yet
it
may
be
that
Lydia
had
some
companions
,
whereof
there
is
no
mention
made
,
because
shee
did
farre
excell
them
all
.
And
Luke
doth
not
assigne
that
for
the
cause
why
this
one
woman
did
shew
her selfe
apt
to
bee
taught
,
because
shee
was
more
wittie
than
the
rest
,
or
because
she
had
some
preparation
of
her selfe
:
but
he
saith
that
the
Lorde
opened
her
heart
that
she
might
giue
eare
and
take
heede
to
the
speech
of
Paul
.
He
had
of
late
commended
her
godlinesse
:
and
yet
he
sheweth
that
she
could
not
comprehend
the
doctrine
of
the
Gospel
,
saue
onely
through
the
illumination
of
the
Spirite
.
Wherefore
we
see
that
not
faith
alone
,
but
all
vnderstanding
and
knowledge
of
spirituall
thinges
is
the
peculiar
gift
of
God
,
and
that
the
ministers
do
no
good
by
teaching
and
speaking
,
vnlesse
the
inward
calling
of
God
be
thereunto
added
.
By
the
word
heart
,
the
Scripture
meaneth
sometimes
the
minde
,
as
when
Moses
saieth
,
God
hath
not
giuen
thee
hitherto
a
heart
to
vnderstand
.
So
likewise
in
this
place
Luke
doth
not
onely
signifie
vnto
vs
that
Lydia
was
brought
by
the
inspiration
of
the
Spirit
,
with
affection
of
heart
to
embrace
the
Gospel
:
but
that
her
minde
was
lightned
,
that
she
might
vnderstand
it
.
By
this
let
vs
learne
that
such
is
the
blockishnesse
,
such
is
the
blindnesse
of
men
,
that
in
seing
they
see
not
,
in
hearing
they
heare
not
,
vntill
such
time
as
God
doth
giue
them
new
eyes
and
newe
eares
.
But
we
must
note
the
speech
,
that
The
heart
of
Lydia
was
opened
,
that
shee
might
giue
eare
to
the
externall
voice
of
the
teacher
.
For
as
preaching
alone
is
nothing
else
but
the
deade
letter
:
so
wee
must
beware
least
a
false
imagination
,
or
a
shew
of
secreat
illumination
leade
vs
away
from
the
worde
,
whereupon
faith
dependeth
,
and
wherein
it
resteth
.
For
many
,
to
the
end
they
may
amplifie
the
grace
of
the
Spirit
,
feigne
to
themselues
certaine
inspired
persons
,
that
they
may
leaue
no
vse
of
the
external
word
.
But
the
scripture
doeth
not
suffer
any
such
diuorce
to
bee
made
,
which
ioyneth
the
ministerie
of
men
with
the
secreat
inspiration
of
the
Spirite
.
Vnlesse
the
minde
of
Lydia
had
beene
opened
,
Pauls
preaching
should
haue
beene
onely
literal
:
and
yet
the
Lord
doth
not
inspire
her
with
bare
reuelations
onely
,
but
he
giueth
her
the
reuerence
of
his
word
:
so
that
the
voice
of
man
,
which
might
otherwise
haue
bin
vttered
in
vaine
,
doeth
pearce
into
a
minde
indued
with
heauenly
light
.
Therefore
let
those
brainsicke
fellows
be
packing
,
who
vnder
color
of
the
spirit
,
refuse
external
doctrin
.
For
wee
must
note
the
temperature
or
moderation
which
Luke
setteth
downe
here
,
that
we
can
haue
or
obtaine
nothing
by
the
hearing
of
the
worde
alone
without
the
grace
of
the
Spirite
and
that
the
spirite
is
giuen
vs
,
not
that
he
may
bring
contempt
of
the
word
,
but
rather
that
he
may
dip
into
our
mindes
,
and
write
in
our
heartes
the
faith
thereof
.
Now
if
the
cause
bee
demaunded
why
the
Lord
opened
one
womans
heart
alone
,
we
must
returne
vnto
that
principle
,
that
so
many
beleeue
as
are
ordeined
to
life
.
For
the
fear
of
God
which
went
before
the
plain
and
manifest
knowledge
of
Christ
in
Lydia
,
was
also
a
frute
of
free
election
.
The
describers
of
situations
of
places
,
say
that
Thyatira
is
a
citie
of
Lydia
,
situate
vpon
the
side
of
the
riuer
called
Hermus
,
and
that
it
was
sometimes
called
Pelopia
,
but
some
there
be
who
attribute
it
to
Phrygia
,
some
to
Mysia
.
15
When
shee
was
baptized
.
Heereby
it
appeareth
how
effectually
God
wrought
in
Lydia
euen
in
a
short
moment
.
For
it
is
not
to
be
doubted
but
that
she
receiued
and
embraced
the
faith
of
Christe
sincerely
,
and
gaue
him
her
name
,
before
Paul
would
admitte
her
vnto
baptisme
,
this
was
a
token
of
meere
readinesse
:
also
her
holy
zeale
and
godlines
doe
therin
shew
themselues
,
in
that
she
doth
also
consecrate
her
family
to
God
.
And
surely
all
the
godly
ought
to
haue
this
desire
,
to
haue
those
who
are
vnder
them
to
be
partakers
of
the
same
faith
.
For
he
is
vnworthie
to
be
numbred
among
the
children
of
God
,
and
to
be
a
ruler
ouer
others
,
whosoeuer
is
desirous
to
reigne
and
rule
in
his
owne
house
ouer
his
wife
,
children
,
seruaunts
,
and
maids
,
and
will
cause
them
to
giue
no
place
to
Christ
.
Therefore
let
euery
one
of
the
faithfull
studie
to
gouern
and
order
his
house
so
,
that
it
may
be
an
image
of
the
church
.
I
graunt
that
Lydia
had
not
in
her
hand
the
hearts
of
all
those
which
wer
of
her
houshold
,
that
she
might
turne
vnto
Christ
whomsoeuer
she
woulde
:
but
the
Lord
did
blesse
her
godly
desire
,
so
,
that
she
had
all
her
houshold
obedient
.
The
godly
(
as
we
haue
already
said
)
must
indeuour
with
might
and
main
to
driue
from
their
houses
all
maner
superstition
.
Secondlye
,
that
they
haue
not
profane
families
:
but
that
they
keep
them
vnder
the
feare
of
the
Lord
.
So
Abraham
the
father
of
the
faithfull
,
was
commanded
to
circumcise
al
his
seruants
with
him
:
and
he
is
commended
for
the
care
he
had
to
gouern
his
house
,
and
to
insttuct
his
family
.
Furthermore
if
this
dutie
be
required
at
the
hands
of
the
housholder
,
much
more
of
a
prince
,
that
he
suffer
not
so
much
as
in
him
lyeth
,
the
name
of
God
to
be
profaned
in
his
realme
.
She
besought
them
saying
.
This
hath
the
force
of
an
admiration
,
when
she
saith
,
if
ye
haue
iudged
me
faithfull
:
as
if
she
should
say
,
I
beseech
you
by
that
faith
which
you
haue
approued
by
baptisme
,
that
yee
refuse
not
to
lodge
with
me
.
And
Lydia
did
by
such
an
earnest
desire
,
testifie
,
howe
entirely
she
loued
the
Gospel
.
Neuerthelesse
it
is
not
to
be
doubted
,
but
that
the
Lorde
gaue
her
such
an
affection
,
to
the
end
Paul
might
be
the
more
incouraged
to
proceed
:
not
only
because
hee
saw
that
hee
was
liberally
and
courteously
entertained
,
but
also
because
he
might
therby
iudge
of
the
frute
of
his
doctrine
.
Therfore
this
was
not
the
womans
inuiting
only
,
but
also
Gods
,
to
keep
Paul
and
his
company
there
,
to
which
end
that
tendeth
also
,
that
Lydia
inforced
them
:
as
if
God
did
lay
hand
vpon
them
and
stay
them
in
the
womans
person
.
16
And
it
happened
as
we
went
to
prayer
,
a
certaine
maid
hauing
a
spirit
of
diuination
did
meet
vs
,
which
brought
her
masters
much
gaine
by
diuining
.
17
She
followed
Paul
and
vs
,
and
cryed
,
saying
:
These
men
are
the
seruaunts
of
the
most
high
God
,
which
preach
to
vs
the
way
of
saluation
.
18
And
this
shee
did
many
daies
.
And
Paul
taking
it
greeuouslye
,
and
turning
back
said
to
the
spirit
:
I
command
thee
in
the
name
of
the
Lord
Iesus
Christ
,
that
thou
come
out
of
her
.
And
he
came
out
the
same
houre
.
19
And
when
her
masters
saw
,
that
the
hope
of
their
gaine
was
gon
,
hauing
taken
Paul
and
Silas
,
they
drew
them
into
the
market
place
to
the
rulers
.
20
And
when
they
had
presented
them
to
the
Magistrates
they
said
,
These
men
trouble
our
citie
seeing
they
be
Iewes
:
21
And
they
preach
ordinances
,
which
we
may
not
receiue
,
nor
keep
,
seing
we
are
Romanes
.
22
And
the
multitude
came
together
against
them
:
and
when
the
Magistrates
had
rent
their
garments
,
they
commanded
them
to
be
beaten
with
rods
.
16
Luke
prosecuteth
the
increase
of
the
church
:
for
though
he
do
not
straightway
in
a
word
expresse
that
thing
,
yet
is
it
easily
gathered
out
of
the
text
,
that
many
wer
brought
vnto
the
faith
,
or
at
lest
that
the
church
was
somewhat
augmented
,
and
Paul
did
not
frequent
the
assemblies
in
time
of
praier
in
vain
.
Notwithstanding
Luke
doth
also
report
that
Satan
did
interrupt
this
course
:
to
wit
,
because
after
that
the
Apostles
wer
beaten
with
rods
&
cast
in
prison
,
they
were
at
length
enforced
to
depart
the
citie
:
yet
we
shall
see
in
the
end
of
this
chapter
,
that
when
Satan
had
done
his
worst
,
ther
was
some
body
of
the
church
gathered
before
they
did
depart
.
Hauing
a
spirit
of
[
“
](A17642-e44640-b)
“
Or
of
Python
,
diuination
.
The
Poets
do
feign
that
the
serpent
called
Python
was
slain
with
the
darts
of
Phoebus
,
Hereupon
rose
another
inuention
;
that
they
said
,
that
those
who
wer
possessed
,
wer
inspired
with
the
spirit
of
Python
,
and
peraduenture
they
wer
thervpon
called
Phoebades
in
honor
of
Apollo
.
But
Luke
followeth
the
common
custome
of
speaking
:
because
he
sheweth
the
error
of
the
common
people
,
and
not
through
what
inspiration
the
maid
did
prophesie
.
For
it
is
certaine
that
the
diuell
did
deceiue
men
vnder
the
visure
of
Apollo
,
as
all
idolatrie
&
subtiltie
was
inuented
&
forged
in
his
shop
.
But
some
man
may
maruell
that
the
diuel
(
through
whose
motion
&
persuasion
the
maide
did
crie
)
was
the
authour
of
such
an
honorable
commendation
,
wherewith
she
adorned
Paul
&
Silas
,
&
the
rest
.
For
seeing
that
he
is
the
father
of
lying
,
how
could
the
truth
proceed
from
him
?
Secondly
,
how
is
it
that
he
gaue
place
willingly
to
the
seruants
of
Christ
,
by
whom
his
kingdom
was
destroyed
?
how
can
this
hang
together
that
he
prepared
the
minds
of
the
people
to
hear
the
gospel
,
whose
mortal
enemy
he
is
?
Assuredly
there
is
nothing
more
proper
to
him
then
to
turn
away
the
minds
of
the
people
from
the
word
of
god
,
which
he
doth
now
wil
&
wish
them
to
hear
:
whence
commeth
such
a
sodain
change
,
or
vnwonted
motion
?
But
the
diuell
is
the
father
of
lying
in
such
sort
,
that
he
couereth
himself
vnder
the
false
&
deceiueable
colour
of
truth
.
There
hee
plaied
another
person
through
his
crafty
subtilty
,
than
was
agreable
to
his
nature
,
that
by
creeping
in
craftilie
he
might
do
the
more
hurt
:
&
therfore
wheras
he
is
called
the
father
of
lyes
,
we
must
not
so
take
it
,
as
if
he
did
alwaies
lie
manifestly
&
without
any
colour
.
Yea
rather
wee
must
beware
of
his
craftie
subtiltie
,
least
when
he
pretendeth
the
colour
of
truth
,
he
deceiue
vs
vnder
a
vain
shew
.
We
see
also
how
he
vseth
like
subtiltie
daily
.
For
what
can
bear
a
fayrer
shew
then
the
Pope
his
titles
,
wherin
he
doth
not
boast
himself
to
be
the
aduersarie
of
Christ
,
but
his
vicar
?
What
can
be
more
plausible
than
that
solemne
preface
,
In
the
name
of
the
Lord
,
Amen
?
Notwithstanding
we
know
that
whiles
the
hypocriticall
ministers
of
Satan
doe
thus
pretend
the
truth
,
they
corrupt
it
&
with
a
deadly
corruption
infect
it
.
Seing
that
Satan
hath
a
double
way
to
resist
the
gospel
:
to
wit
,
bicause
he
doth
somtimes
rage
openly
,
&
sometimes
hee
creepeth
in
craftily
vnder
lyes
,
hee
hath
also
two
kindes
of
lying
and
deceiuing
either
when
he
ouerthroweth
the
worde
of
God
with
false
doctrines
&
grosse
superstitions
,
or
els
when
he
doth
craftily
feigne
that
he
is
a
friend
of
the
word
,
and
so
doth
insinuate
himself
subtilly
,
yea
he
doth
neuer
hurt
more
deadly
,
than
when
he
transfourmeth
himselfe
into
an
angell
of
light
.
Now
wee
perceiue
to
what
end
that
so
gorgeous
a
title
did
tend
,
wherwith
he
did
extoll
Paul
and
his
companions
:
name
lie
▪
because
it
was
not
so
conuenient
for
him
,
to
make
open
warre
against
the
gospel
,
he
went
about
to
ouerthrow
the
credite
thereof
by
secrete
shifts
.
For
if
Paul
had
admitted
that
testimonie
,
there
should
haue
been
no
longer
any
difference
between
the
wholsome
doctrine
of
Christ
,
and
the
mockes
of
Satan
.
The
light
and
brightnesse
of
the
gospel
should
haue
been
intangled
in
the
darknesse
of
lying
,
and
so
quite
put
out
.
But
the
question
is
why
God
doth
graunt
Satan
so
great
libertie
,
as
to
suffer
him
to
deceiue
miserable
men
,
and
to
bewitch
them
with
true
diuinations
.
For
omitting
the
disputations
which
some
men
moue
concerning
his
foresight
,
I
take
this
for
a
plaine
lease
,
that
he
doth
prophesie
and
foretell
things
to
come
,
and
whic●●re
hidden
onely
through
Gods
sufferance
.
But
God
seemeth
by
this
●eanes
to
lay
open
men
who
are
retchles
or
carelesse
,
to
his
subtiltie
,
so
that
they
cannot
beware
.
For
seeing
that
prophesies
breath
out
diuine
power
,
mens
minds
must
needs
be
touched
with
reuerence
so
often
as
they
come
abroad
vnlesse
they
contemne
God
.
I
answere
,
that
Satan
hath
neuer
so
much
libertie
graunted
him
of
god
,
saue
only
that
the
vnthankful
world
may
he
punished
which
is
so
desirous
of
a
lie
,
that
it
had
rather
be
deceiued
,
then
obey
the
truth
.
For
that
is
a
generall
euill
,
It
is
a
iust
rewarde
for
so
great
vnthankfulnesse
,
that
Satan
hath
the
bridle
giuen
him
,
that
through
diuers
iuglings
hee
may
worke
the
ruine
of
those
who
turne
away
maliciously
from
the
light
of
God
.
Therefore
so
often
as
you
read
the
diuinations
of
Satan
,
think
vpon
the
iust
iudgement
of
God
.
Nowe
if
God
so
sharply
punish
the
contempt
of
his
light
in
the
profane
gentiles
,
who
haue
no
other
teachers
but
the
heauen
&
earth
,
how
much
more
sharp
punishment
do
those
deserue
who
wittingly
&
willingly
choke
the
pure
doctrine
of
saluation
,
reuealed
to
them
in
the
law
and
the
gospel
?
No
maruell
therfore
if
Satan
haue
long
bewitched
the
world
so
freely
with
his
subtiltie
,
sithence
that
the
truth
of
the
Gospell
hath
been
wickedly
contemned
,
which
was
made
most
manifest
.
But
it
is
obiected
again
that
no
man
is
free
from
danger
,
when
false
diuinations
flie
to
and
fro
so
fast
.
For
euen
as
well
the
good
as
the
euill
seeme
to
bee
subiect
to
the
cosonage
of
Satan
,
when
the
truth
is
darkened
and
ouercast
.
The
answere
is
readie
,
though
Satan
set
snares
for
all
men
in
generall
,
yet
are
the
godly
deliuered
by
the
grace
of
God
,
least
they
be
caught
together
with
the
wicked
.
Ther
is
also
a
more
manifest
distinction
set
down
in
the
scripture
,
because
the
Lorde
doth
by
this
meanes
trie
the
faith
&
godlines
of
his
:
and
doth
make
blinde
the
reprobate
,
that
they
may
perish
,
as
they
be
worthie
.
18.
Paul
tooke
it
greeuously
.
It
may
be
that
at
the
first
Paul
neglected
and
did
not
greatly
regard
the
crying
of
the
maide
,
because
hee
hoped
that
there
woulde
bee
no
account
made
thereof
,
and
had
rather
that
it
shuld
vanish
away
of
it self
.
But
the
continuall
repetition
doth
at
length
make
him
wearie
:
because
if
he
had
any
longer
dissembled
,
Satan
would
haue
waxt
more
&
more
insolent
through
his
silence
and
patience
.
Secondly
,
he
ought
not
to
haue
broken
out
into
this
prohibition
rashly
,
vntill
he
knew
for
a
certaintie
that
hee
was
furnished
with
the
power
of
God
.
For
Paul
his
commandement
had
bin
foolish
&
vain
,
without
the
commaundement
of
God
.
And
this
must
bee
noted
,
least
any
man
condemn
Paul
of
too
great
hastines
,
bicause
he
incountred
so
valiantly
with
the
vncleane
spirite
.
For
hee
did
not
conceiue
any
griefe
or
indignation
saue
only
because
he
saw
that
the
subtiltie
of
Satan
woulde
increase
,
vnlesse
he
did
betimes
preuent
it
:
neither
did
he
attempt
any
thing
without
the
motion
of
the
spirit
:
neither
did
he
enter
the
conflict
vntill
hee
was
armed
with
power
from
heauen
.
Notwithstanding
he
seemeth
to
be
contrary
to
himselfe
,
seeing
that
he
saith
elswhere
that
he
reioyceth
vppon
what
occasion
soeuer
he
see
the
gospel
preached
,
euen
by
wicked
men
,
and
such
as
did
studie
of
set
purpose
to
bring
him
in
contempt
.
I
commaund
thee
.
We
must
note
the
forme
of
speech
.
For
as
the
myracle
was
about
to
haue
a
double
vse
:
namely
,
that
the
power
of
Christ
might
be
knowen
:
secondly
that
he
might
declare
that
he
had
no
felowship
with
Satans
iuglings
:
so
Paul
in
giuing
the
authoritie
and
power
to
Christe
alone
,
doeth
declare
that
he
is
only
a
minister
,
that
done
hee
doth
openly
set
Christ
against
the
diuell
,
to
the
end
that
by
the
conflict
all
men
may
see
that
they
be
deadly
enemies
.
For
it
was
profitable
that
many
should
be
awaked
,
who
had
bin
giuen
to
such
grosse
seducing
,
that
being
well
purged
they
might
come
to
the
true
faith
.
19
But
when
her
masters
.
The
same
diuell
who
of
late
did
flatter
Paul
by
the
mouth
of
the
maid
,
doth
now
driue
her
masters
into
furie
,
that
they
may
put
him
to
death
:
so
that
hauing
changed
his
coat
he
doth
now
play
a
tragedie
:
who
could
not
speed
welbefore
by
his
faire
speech
and
flatterie
.
And
though
the
heat
of
zeale
wherewith
Paul
was
prouoked
to
anger
did
raise
the
whirlewinde
of
persecution
,
yet
is
hee
not
therefore
to
be
blamed
:
neither
did
it
any
whit
repent
Paul
that
he
had
wrought
the
myracle
,
so
that
hee
did
wish
that
that
were
vndone
which
was
done
,
because
he
knew
full
wel
through
what
motion
he
had
driuen
the
diuell
out
of
the
maid
:
whereby
we
are
taught
that
we
must
not
rashlie
condemne
thinges
which
are
well
done
,
and
that
which
is
taken
in
hand
at
the
commandement
of
God
,
though
an
vnhappie
successe
follow
:
because
God
doth
then
examine
the
constancie
of
those
which
bee
his
,
vntill
a
more
ioyfull
and
prosperous
ende
driue
away
all
sorrowe
.
As
touching
the
men
,
Luke
expresseth
the
cause
why
they
were
so
mad
vpon
Paul
:
to
wit
,
because
their
hope
of
filthie
gain
was
gone
.
But
thogh
they
were
pricked
forward
with
couetousnes
only
to
persecute
the
Gospel
and
the
ministers
therof
:
yet
they
pretend
a
fair
colour
,
that
it
greeueth
them
that
the
publike
state
should
be
peruerted
,
that
their
ancient
lawes
should
bee
broken
,
and
peace
troubled
.
So
though
the
enemies
of
Christ
behaue
themselues
wickedly
and
vnhonestly
,
yet
they
alwayes
inuent
some
cause
for
their
sinne
.
Yea
thogh
their
wicked
desire
appear
plainly
,
yet
with
an
impudent
face
they
alwaies
bring
in
somwhat
to
couer
their
filthinesse
withall
.
So
at
this
day
those
Papists
which
are
more
zealous
ouer
their
lawe
,
haue
nothing
els
in
their
mindes
besides
their
gain
and
gouernment
.
Let
them
sweare
and
forsweare
by
al
their
Saints
and
sacrifices
that
they
are
inforced
only
with
a
godly
affection
:
yet
the
matter
it selfe
doth
plainly
shew
,
that
it
is
the
coldnes
of
their
kitchins
which
maketh
their
zeale
so
whot
,
and
that
ambition
is
the
fanne
therof
.
For
they
be
either
hungrie
dogs
pricked
forward
with
greedinesse
:
or
furious
Lions
breathing
out
nothing
but
crueltie
.
20
These
men
trouble
our
citie
.
This
accusation
was
craftily
composed
,
to
burden
the
seruants
of
Christ
.
For
on
the
one
side
they
pretend
the
name
of
the
Romans
,
then
which
nothing
was
more
fauourable
:
on
the
other
,
they
purchase
hatred
and
bring
them
in
contempt
by
naming
them
Iewes
,
which
name
was
at
that
time
infamous
:
for
as
touching
religion
the
Romans
wer
more
like
to
any
,
then
to
the
Iewish
nation
.
For
it
was
lawful
for
a
man
which
was
a
Romane
to
do
sacrifice
either
in
Asia
or
in
Grecia
,
or
in
any
other
countrie
wher
were
Idols
&
superstitions
,
I
warrant
you
Satan
did
agree
with
himself
very
well
,
though
he
put
on
diuers
shapes
,
but
that
which
was
religion
only
,
then
which
ther
was
no
other
in
the
world
,
was
counted
among
the
Romanes
detestable
.
They
frame
a
third
accusation
out
of
the
crime
of
sedition
:
for
they
pretende
that
the
publike
peace
is
troubled
by
Paul
&
his
companie
.
In
like
sort
was
Christ
brought
in
contempt
,
&
euen
at
this
day
the
paists
haue
no
more
plausible
thing
wherwith
they
may
bring
vs
to
be
hated
,
21
Ordinances
which
.
They
lean
to
a
preiudice
,
least
the
cause
shuld
com
to
be
disputed
:
as
the
papists
deale
with
vs
at
this
day
,
this
was
decreed
in
a
general
councell
:
it
is
a
more
ancient
&
common
opinion
,
than
that
it
may
be
called
in
question
:
custom
hath
long
time
approued
this
:
this
hath
been
established
by
consent
more
then
a
thousand
yeeres
agoe
.
But
to
what
end
tend
all
these
things
saue
only
that
they
may
rob
the
word
of
god
of
all
authoritie
.
They
make
boast
of
mans
decrees
,
but
in
the
mean
season
they
leaue
no
place
at
all
for
the
lawes
of
God
.
Wee
may
see
by
this
place
what
force
these
preiudices
ought
to
haue
.
The
lawes
of
the
Romanes
wer
excellent
,
but
religion
doth
depende
vppon
the
worde
of
God
alone
.
Therefore
in
this
matter
we
must
take
great
heed
,
that
men
being
brought
vnder
,
the
authoritie
of
God
alone
do
preuaile
,
and
that
he
make
all
things
which
in
the
world
are
excellent
,
subiect
to
him
.
22
The
multitude
came
togither
.
When
Luke
declareth
that
there
was
great
concourse
of
the
people
made
,
after
that
a
few
men
of
no
reputation
,
to
wit
,
such
as
did
iuggle
and
cosin
to
get
gaine
,
and
whose
filthines
was
wel
knowen
,
had
made
some
sturre
:
he
teacheth
with
what
fury
the
world
rageth
against
Christ
.
Folishnes
and
inconstancie
are
in
deed
common
vices
among
al
people
,
and
almost
continual
,
but
the
wonderful
force
of
Satan
doth
therein
bewray
it self
,
in
that
those
who
are
in
other
matters
modest
&
quiet
,
are
for
a
matter
of
no
importance
in
a
heat
,
&
become
companions
of
most
vile
persons
,
when
the
truth
must
be
resisted
.
There
was
neuer
a
whit
more
modestie
to
be
found
in
the
iudges
themselues
:
if
we
consider
what
was
their
duty
.
For
they
ought
by
their
grauity
to
haue
appeased
the
fury
of
the
people
,
&
to
haue
set
themselues
stoutly
against
their
violence
,
they
ought
to
haue
aided
&
defended
the
giltles
:
but
they
lay
hands
on
them
outragiously
,
&
renting
their
garments
,
they
command
them
to
be
stripped
naked
&
whipt
,
before
they
know
the
matter
.
Surely
the
malice
of
men
is
to
be
lamented
:
whereby
it
came
to
passe
,
that
almost
all
the
iudgement
seates
of
the
world
which
ought
to
haue
bin
sanctuaries
of
iustice
,
haue
bin
polluted
with
the
wicked
&
sacrilegious
oppugning
of
the
gospel
.
Notwithstanding
the
question
is
,
why
they
were
cast
in
prison
,
seing
they
were
already
punished
:
for
the
prison
was
ordained
for
the
keeping
of
men
?
They
vsed
this
kind
of
correction
,
vntil
they
might
know
more
:
and
so
we
see
the
seruants
of
Christ
more
sharply
handled
,
than
adulterers
,
robbers
,
and
other
most
vile
persons
.
Whereby
appeareth
more
plainely
that
force
of
Satan
in
stirring
vp
the
minds
of
men
,
that
they
obserue
no
shew
of
iudgment
in
persecuting
the
gospel
.
But
though
the
godly
be
more
hardly
handled
for
defending
the
truth
of
Christ
,
than
are
the
wicked
for
their
wickednes
:
yet
it
goeth
wel
with
the
godly
,
because
they
triumph
gloriously
before
god
&
his
angels
in
all
iniuries
which
they
suffer
.
They
suffer
reproch
and
slander
:
but
because
they
know
that
the
marks
of
Christ
are
in
greater
price
&
more
esteemed
in
heauen
,
than
the
vaine
pompes
of
the
earth
,
the
more
wickedly
and
reprochfully
the
world
doth
vex
them
,
the
greater
cause
haue
they
to
reioyce
.
For
if
prophane
writers
did
so
honor
Themistocles
,
that
they
preferred
his
prison
before
the
seat
&
court
of
Iudges
:
how
much
more
honorably
must
we
think
of
the
son
of
god
,
whose
cause
is
in
hand
so
often
as
the
faithful
suffer
persecution
for
the
gospel
?
Therfore
though
the
Lord
suffred
Paul
&
Silas
to
be
scourged
&
imprisoned
by
the
wicked
Iudges
:
yet
he
did
not
suffer
them
to
be
put
to
any
shame
,
but
that
which
turned
to
their
greater
renown
.
For
seing
that
those
persecutions
which
we
must
suffer
for
the
testimony
of
the
Gospel
,
are
remnants
of
the
suffrings
of
Christ
:
like
as
our
Prince
turned
the
crosse
which
was
accursed
into
a
triumphant
charret
,
so
he
shal
in
like
sort
adorn
the
prisons
&
gibbets
of
his
,
that
they
may
there
triumph
ouer
Satan
and
all
the
wicked
.
Renting
their
garments
.
Because
the
old
interpreter
had
truly
translated
this
,
it
was
euill
done
of
Erasmus
to
change
it
,
that
The
Magistrates
did
rent
their
owne
garments
.
For
this
was
Luke
his
meaning
only
,
that
the
holy
men
were
outragiously
beaten
,
the
lawefull
order
of
iudgement
being
neglected
,
and
that
they
laid
hands
on
them
with
such
violence
that
their
garments
were
rent
.
And
this
had
been
too
far
disagreing
with
the
custome
of
the
Romanes
,
for
the
iudges
to
cut
their
owne
garments
publikely
in
the
market
place
:
especially
seeing
the
question
was
concerning
an
vnknowne
religion
,
for
which
they
did
not
greatly
care
,
but
I
will
not
long
stand
about
a
plaine
matter
.
23
And
when
they
had
giuen
them
many
stripes
,
they
did
cast
them
into
prison
,
commaunding
the
keeper
of
the
prison
to
keepe
them
safe
.
24
Who
seeing
he
had
receiued
such
commandement
,
did
put
them
in
the
inner
prison
,
and
made
fast
their
feet
in
the
stocks
.
25
And
at
midnight
Paul
&
Silas
praying
did
praise
god
.
And
those
which
lay
bound
heard
them
.
26
And
sodainly
there
was
a
great
earthquake
,
so
that
the
foundations
of
the
prison
wer
shaken
.
And
by
and
by
all
the
dores
were
opened
,
and
all
their
hands
were
loosed
.
27
And
when
the
keeper
of
the
prison
awaked
,
and
saw
al
the
prison
dores
open
,
drawing
out
his
sworde
he
was
about
to
slea
himself
,
thinking
that
those
which
lay
bounde
were
fled
.
28
And
Paul
cryed
with
a
loud
voice
,
saying
:
do
thy selfe
no
harm
:
for
we
be
al
heere
.
23
That
he
should
keep
them
safe
.
Whereas
the
Magistrates
command
that
Paul
and
Silas
should
be
kept
so
diligently
,
it
was
done
to
this
end
,
that
they
might
know
more
of
the
matter
.
For
they
had
already
beaten
them
with
rods
to
appease
the
tumult
.
And
this
is
that
which
I
saide
of
late
,
that
the
worlde
doth
rage
with
such
blinde
furie
against
the
ministers
of
the
gospel
,
that
it
doth
keepe
no
meane
in
seueritie
.
But
as
it
is
very
profitable
for
vs
for
examples
sake
,
to
know
howe
vncourteously
and
vncomlie
the
witnesses
of
Christe
were
entertained
in
times
past
:
so
it
is
no
lesse
profitable
to
know
that
which
Luke
addeth
immediatlie
concerning
their
fortitude
,
and
patience
.
For
euen
when
they
lay
bound
with
fetters
,
he
saith
that
in
praier
they
lauded
god
,
wherby
it
appereth
that
neither
the
reproch
which
they
suffred
,
nor
the
stripes
which
made
their
flesh
smart
:
nor
the
stinke
of
the
deep
dungeon
,
nor
the
danger
of
death
,
which
was
hard
at
hand
,
could
hinder
them
from
giuing
thankes
to
the
Lord
ioyfully
and
with
glad
hearts
.
Wee
must
note
this
generall
rule
,
that
we
cannot
pray
as
we
ought
,
but
we
must
also
praise
God
.
For
though
the
desire
to
pray
,
arise
of
the
feeling
of
our
want
and
miseries
,
and
therfore
it
is
for
the
most
part
ioyned
with
sorrow
and
carefulnesse
:
yet
the
faithfull
must
so
bridle
their
affections
,
that
they
mumur
not
against
God
:
so
that
the
right
forme
of
prayer
doth
ioyne
two
affections
together
,
to
look
too
contrary
:
carefulnesse
,
and
sorow
,
by
reason
of
the
present
necessitie
which
doth
keepe
vs
downe
,
and
ioyfulnesse
,
by
reason
of
the
obedience
whereby
we
submit
our selues
to
God
,
and
by
reason
of
the
hope
which
shewing
vs
the
hauen
nigh
at
hand
doth
refresh
vs
euen
in
the
midst
of
shipwracke
.
Such
a
forme
doth
Paul
prescribe
to
vs
.
And
those
which
lay
bound
.
Wee
must
know
that
Paul
&
Silas
prayed
aloud
,
that
they
might
make
the
boldnesse
of
a
good
conscience
known
to
others
,
who
wer
shut
vp
in
the
same
prison
:
for
they
might
haue
made
their
praier
with
secret
groning
and
sighing
of
heart
as
they
were
wont
,
or
they
might
haue
prayed
vnto
the
Lorde
quietly
and
softly
.
Why
doe
they
then
exalt
their
voice
?
Assuredly
they
do
not
that
for
any
ambition
:
but
that
they
may
professe
,
that
trusting
to
the
goodnesse
of
their
cause
they
flie
without
fear
vnto
God
.
Therefore
in
their
praiers
was
included
a
confession
of
faith
,
which
did
appertaine
vnto
a
common
example
,
and
prepared
as
wel
the
malefactors
as
the
Iailers
house
to
consider
the
myracle
.
26
There
was
an
earthquake
.
The
Lord
in
shewing
this
visible
sign
,
ment
chiefly
to
prouide
for
his
seruants
,
that
they
might
more
manifestlye
know
that
their
praiers
wer
heard
:
yet
he
had
respect
also
of
the
rest
.
He
could
haue
loosed
the
fetters
of
Paul
&
Silas
without
an
earthquake
,
&
also
haue
opened
the
gates
.
But
that
addition
serued
not
a
little
to
confirme
them
,
seeing
that
the
Lord
for
their
sakes
did
shake
both
the
aire
&
also
the
earth
:
againe
it
was
requisite
that
the
keeper
of
the
prison
&
the
rest
should
feele
the
presence
of
God
,
least
they
should
thinke
that
the
myracle
came
by
chaunce
,
Neither
is
it
to
bee
doubted
but
that
the
Lord
did
then
shew
a
token
of
his
power
,
which
should
be
profitable
for
all
ages
,
so
that
the
faithfull
may
fully
assure
themselues
that
hee
will
be
nigh
vnto
them
,
so
often
as
they
are
to
enter
cumbats
&
dangers
for
the
defence
of
the
Gospel
.
Neuerthelesse
he
doth
neither
alwayes
keep
the
same
course
,
to
testifie
his
pretence
by
manifest
signes
,
neither
is
it
lawful
for
vs
to
prescribe
him
a
lawe
.
For
hee
did
helpe
his
by
manifest
myracles
then
,
for
this
cause
,
that
we
may
bee
content
with
his
hidden
grace
at
this
day
:
concerning
which
matter
we
haue
spoken
more
vppon
the
second
chapter
.
27
when
the
keeper
of
the
prison
was
awaked
.
He
would
haue
slaine
himself
,
that
he
might
preuent
punishment
,
For
it
had
been
a
foolish
answer
to
haue
said
that
the
dores
were
opened
of
their
owne
accord
.
But
this
question
may
be
asked
.
Seing
that
Paul
seeth
that
they
might
haue
som
hope
to
escape
if
he
should
slea
himself
,
why
doth
he
hinder
him
:
for
he
seemeth
by
this
means
to
refuse
the
diliuerance
which
was
offred
by
god
:
yea
it
seemeth
to
haue
bin
a
meer
toy
,
in
that
the
Lord
would
haue
the
Iailer
awaked
,
least
there
should
be
any
vse
of
the
myracle
.
I
answer
,
that
we
must
in
this
place
haue
respect
vnto
his
counsell
&
purpose
.
For
he
did
not
loose
Paul
&
Silas
,
and
the
rest
from
their
fetters
,
neither
did
hee
therefore
open
the
dores
,
that
he
might
streight
way
let
them
goe
free
:
but
that
by
shewing
the
power
of
his
hand
,
he
might
seale
vp
the
faith
of
Paul
and
Silas
:
and
might
make
the
name
of
Christe
glorious
among
others
.
Therfore
he
doth
so
yeeld
to
the
petitions
of
Paul
and
Silas
,
that
he
sheweth
that
he
is
able
enough
to
deliuer
them
so
often
as
hee
shall
think
it
good
:
and
that
nothing
can
hinder
him
,
but
that
he
is
able
to
enter
not
only
into
prisons
:
but
also
into
graues
,
that
he
may
deliuer
those
that
be
his
.
He
opened
the
gates
of
the
prison
to
Peter
to
another
ende
as
we
saw
chap.
12.
But
now
forasmuch
as
he
had
another
way
in
readinesse
to
deliuer
Paul
&
Silas
,
he
meant
not
so
much
to
deliuer
them
for
the
present
time
by
myracle
,
as
to
confirm
them
against
the
time
to
come
.
Again
,
we
must
cal
that
to
mind
which
I
said
of
late
,
that
the
opening
of
the
prison
appertained
vnto
others
,
that
it
might
bee
knowen
to
many
witnesses
,
that
God
did
fauour
the
doctrine
,
which
was
now
burthened
with
an
vniust
preiudice
.
Vndoubtedly
Paul
perceiued
this
:
and
therfore
thogh
his
bands
wer
loosed
,
he
did
not
once
wag
from
his
place
.
He
might
haue
gone
away
if
he
had
been
so
disposed
:
why
doth
hee
not
?
Was
it
because
he
contemned
the
grace
of
God
?
or
because
through
his
slouthfulnesse
he
wil
make
the
myracle
frustrate
?
None
of
all
these
is
probable
:
whence
we
gather
that
he
was
holden
by
God
:
as
the
Lord
vseth
to
direct
the
minds
of
those
which
be
his
in
doubtfull
matters
,
that
they
may
follow
sometimes
ignorantly
,
sometimes
wittingly
,
that
which
is
expedient
to
be
done
,
and
not
passe
their
bounds
.
29
And
calling
for
a
light
he
sprang
in
,
and
trembling
he
fell
downe
at
the
feet
of
Paul
and
Silas
.
30
And
when
he
had
brought
them
foorth
he
saith
,
Sirs
,
what
must
I
doe
to
bee
saued
?
31
And
they
saied
,
beleeue
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saued
&
thy
houshold
.
32
And
they
spake
to
him
the
word
,
and
to
all
that
were
in
his
house
,
33
And
taking
them
at
the
same
houre
of
the
night
he
washed
their
stripes
:
&
was
himself
baptized
and
all
his
houshold
foorthwith
.
34
And
when
he
had
brought
them
into
his
house
,
he
set
meat
before
them
:
&
he
reioyced
that
he
and
all
his
whole
house
beleeued
in
God
.
29
Being
astonied
he
fell
down
.
This
keeper
was
no
lesse
brought
vnder
with
feare
to
shewe
obedience
to
god
then
with
the
myracle
prepared
,
Heerby
it
appeareth
what
a
good
thing
it
is
for
men
to
be
thrown
down
from
their
pride
,
that
they
may
learn
to
submit
themselues
to
god
.
He
was
hardned
in
his
superstitions
:
therefore
he
might
with
a
loftie
stomacke
haue
despiced
whatsoeuer
Paul
and
Silas
should
haue
saide
,
whom
hee
had
also
reprochfully
thrust
into
the
inermost
part
of
the
prison
.
Now
feare
maketh
him
apt
to
be
taught
and
gentle
.
Therefore
so
often
as
the
Lord
shall
strike
vs
,
or
cast
vs
downe
:
let
vs
knowe
that
this
is
done
that
we
may
be
brought
in
order
from
our
too
much
hautinesse
.
But
it
is
a
wonder
that
he
was
not
reprooued
for
falling
downe
at
their
feete
.
For
why
did
Paul
winke
at
that
,
30
Sirs
what
must
I
doe
.
He
doth
so
aske
counsel
tha
the
sheweth
there
withal
that
he
wil
be
obedient
.
By
this
we
see
that
he
was
throughly
touched
,
so
that
he
was
readie
to
doe
what
they
should
command
him
,
whom
not
manie
howres
before
he
had
bound
vncurteously
.
The
wicked
oftentimes
when
they
see
wonders
,
thogh
they
tremble
for
a
time
,
31
Beleeue
in
the
Lord
Iesus
.
This
is
but
a
short
and
to
looke
to
,
a
colde
&
hungrie
definition
of
saluation
,
&
yet
is
it
perfect
,
to
beleeue
in
Christ
.
For
Christ
alone
hath
al
the
parts
of
blessednes
&
eternal
life
included
in
him
,
which
he
offreth
to
vs
by
the
gospel
:
&
by
faith
we
receiue
them
as
I
haue
declared
.
Ch.
15.
33
He
was
baptised
and
all
his
houshold
.
Luke
doth
again
commend
the
godly
zeale
of
the
keeper
,
that
he
did
consecrate
all
his
whole
house
to
the
Lord
:
wherein
doth
also
appeare
the
grace
of
God
,
in
that
he
brought
al
his
whole
family
vnto
a
godly
consent
And
we
must
also
note
the
notable
exchange
:
he
was
of
late
about
to
murther
himself
,
because
hee
thought
that
Paul
&
the
rest
were
escaped
:
but
now
laying
aside
al
feare
,
he
bringeth
them
home
.
So
that
we
see
how
faith
doth
animate
and
incourage
those
to
behaue
themselues
stoutly
,
who
before
had
no
hart
.
And
surelie
when
we
droupe
through
feare
&
doubtfulnes
,
there
is
no
better
matter
of
boldnes
,
then
to
be
able
to
cast
al
our
cares
into
Gods
bosome
:
that
no
danger
may
terrify
vs
from
doing
our
dutie
,
whiles
that
we
looke
for
an
end
at
Gods
hand
,
such
as
he
shal
see
to
be
most
profitable
.
34
He
reioyced
that
he
beleeued
.
The
external
profession
of
faith
was
before
commended
in
the
Iayler
:
now
the
inward
fruit
therof
is
described
.
When
he
did
lodge
the
Apostles
,
&
was
not
afraide
of
punishment
,
but
did
courteously
interteine
them
in
his
own
house
,
otherwise
then
hee
was
inioyned
by
the
magistrate
,
he
did
testifie
that
his
faith
was
not
idle
.
And
that
ioy
wherof
Luke
speaketh
in
this
place
is
a
singuler
good
thing
,
which
euery
man
hath
from
his
faith
.
There
is
no
greater
torment
then
an
euil
conscience
:
for
the
vnbeleeuers
,
though
they
seeke
by
all
meanes
to
bring
themselues
into
a
certain
amasednes
,
yet
because
they
haue
no
peace
with
God
,
they
must
needs
quake
and
tremble
.
But
admit
they
perceiue
not
their
present
torments
,
yea
they
rage
and
playe
the
mad
men
,
through
mad
and
vnbrideled
licentiousnes
:
yet
are
they
neuer
quiet
,
neither
do
they
inioy
quiet
ioy
.
Therefore
sincere
and
quiet
stable
ioy
proceedeth
from
faith
alone
,
when
we
perceiue
that
God
is
merciful
to
vs
.
In
this
respect
Zacharias
saith
,
Reioyce
and
be
gladde
O
daughter
Sion
,
behold
thy
king
commeth
.
Yea
this
effect
is
euery
where
in
the
scripture
attributed
to
faith
,
that
it
maketh
the
soules
ioiful
.
Therfore
let
vs
know
that
faith
is
not
a
vaine
or
dead
imagination
:
but
a
liuely
sealing
of
the
grace
of
God
,
which
bringeth
perfect
ioy
by
reason
of
the
certainty
of
saluation
whereof
it
is
meet
that
the
wicked
be
voyde
,
who
doe
both
flie
from
the
God
of
peace
,
&
disturbe
al
righteousnes
.
35
And
when
it
was
day
,
the
magistrates
sent
the
apparitors
,
saying
,
Let
these
men
goe
.
36
And
the
keeper
of
the
prison
tolde
these
woordes
to
Paule
,
The
magistrates
haue
sent
to
loose
you
.
Now
therefore
going
out
,
depart
in
peace
.
37
And
Paul
said
to
them
,
After
that
they
haue
beaten
vs
openly
before
our
cause
was
knowen
,
seeing
that
we
be
Romaines
,
they
haue
cast
vs
into
prison
:
&
now
they
cast
vs
out
priuily
?
No
surely
:
but
let
them
come
themselues
&
fetch
vs
out
.
38
And
the
apparitours
told
these
wordes
to
the
magistrates
:
who
feared
after
that
they
heard
that
they
were
Romanes
.
39
And
they
came
and
besought
them
:
and
when
they
had
brought
them
out
,
they
requested
them
that
they
would
depart
out
of
the
citie
.
40
And
comming
out
of
the
prison
,
they
entred
in
vnto
Lydia
,
&
when
they
had
seen
the
brethren
,
they
comforted
them
,
and
departed
.
35
When
it
was
day
.
The
question
is
,
how
it
came
to
passe
that
the
Iudges
did
so
sodainly
change
their
purpose
.
The
day
before
,
they
had
commaunded
that
Paul
&
Silas
should
be
bound
with
fetters
,
as
if
they
meant
to
punishe
them
cruelly
:
now
they
let
them
goe
free
.
At
least
if
they
had
heard
them
,
it
might
haue
bin
that
the
knowledge
of
the
cause
had
brought
them
to
be
more
gentle
and
better
minded
.
But
it
appeareth
that
forasmuch
as
the
matter
stood
as
yet
stil
in
one
state
,
they
wer
brought
vnto
repentance
of
their
owne
accorde
.
I
answere
that
there
is
no
other
thing
here
set
downe
,
but
that
which
falleth
out
most
commonly
,
when
sedition
is
once
raised
.
For
not
onely
the
mindes
of
the
common
people
begin
to
rage
,
but
also
the
tempest
carrieth
away
the
gouernours
also
,
no
doubt
peruersly
:
for
we
know
that
of
Virgill
,
And
as
amidst
a
mightie
route
,
when
discord
oft
is
bred
,
And
baser
froward
minded
men
,
with
furious
rage
are
led
,
Foorthwith
flies
fire
,
and
stones
are
floung
,
madnes
doth
tooles
supplie
,
Then
if
on
the
sodain
they
,
doe
any
one
espie
,
Whom
loue
to
common
wealth
,
and
iust
desarts
haue
reuerent
made
,
They
hush
,
and
eeke
attentiue
stand
,
to
heare
what
will
be
said
:
He
gouerns
both
their
will
and
rage
,
With
wordes
their
wrath
he
doth
aswage
.
Therefore
there
can
be
nothing
more
vnseemely
,
than
that
in
a
whot
tumult
,
the
iudges
should
be
set
on
fire
with
the
people
:
but
it
falleth
out
so
for
the
most
part
.
Therfore
when
those
officers
saw
the
people
vp
,
they
thought
ther
was
cause
enough
,
why
they
should
beat
the
apostles
with
rods
.
But
now
they
are
caused
with
shame
and
infamie
to
suffer
punishement
for
their
lightnes
.
Peraduenture
also
when
they
enquire
of
the
beginning
of
the
tumult
,
they
find
those
who
had
deceiued
the
people
,
in
the
fault
:
therefore
when
they
had
found
out
that
Paul
and
Silas
were
innocent
,
they
let
them
goe
,
though
too
late
.
By
which
example
those
which
beare
rule
are
taught
to
beware
of
too
much
hast
.
Againe
we
see
,
howe
carelesly
Magistrates
f●●tter
themselues
in
their
owne
offences
,
which
they
know
full
well
,
they
haue
committed
,
especially
when
they
haue
to
doe
with
vnknowen
and
base
persons
.
When
these
men
graunt
free
libertie
to
Paul
and
Silas
to
depart
,
they
are
not
ignorant
that
they
had
before
done
them
iniurie
:
yet
they
thinke
it
will
be
sufficient
if
they
do
not
continue
to
do
them
iniurie
still
,
and
to
bee
more
cruel
vpon
them
.
The
apparitors
are
called
Rabdouchoi
,
of
the
staues
which
they
did
bear
:
wheras
the
ensignes
of
the
Seargeants
were
hatchets
bound
about
with
rods
.
After
that
they
haue
beaten
vs
openly
.
Their
defence
consisteth
vpon
two
points
,
that
they
raged
against
,
and
cruelly
intreated
the
body
of
a
man
that
was
a
Roman
:
secondly
,
that
they
did
that
contrary
to
the
order
of
law
.
We
shall
see
afterward
that
Paul
was
a
citizen
of
Rome
.
But
it
was
straitly
prouided
by
Portius
lawe
,
by
the
lawes
of
Sempronius
,
and
also
by
many
moe
,
that
no
man
should
haue
power
of
life
or
death
ouer
any
citizen
of
Rome
,
but
the
people
.
Notwithstanding
it
may
seeme
to
bee
a
strange
thing
that
Paul
did
not
maintain
his
right
before
he
was
beaten
with
rods
:
for
the
iudges
might
honestly
excuse
themselues
by
his
silence
:
but
it
is
to
be
thought
that
he
was
not
hearde
in
the
midst
of
the
heat
of
the
tumult
.
If
any
man
obiect
that
he
doeth
nowe
seeke
remedie
too
late
and
out
of
season
:
yea
that
he
doth
catch
at
a
vain
&
foolish
comfort
,
when
he
requireth
that
the
magistrates
come
themselues
:
wee
may
readily
answere
:
Paul
was
like
to
fare
neuer
a
whit
the
better
therfore
:
but
we
must
marke
that
he
meant
nothing
lesse
then
to
prouide
for
his
owne
priuate
commoditie
:
but
that
he
might
ease
the
brethren
,
somwhat
afterward
,
that
the
magistrates
might
not
be
so
bold
as
to
rage
so
freely
against
the
good
&
innocent
brethren
.
Because
he
had
gotten
their
heads
vnder
his
girdle
,
he
translated
his
right
to
help
the
brethren
,
that
they
might
be
born
with
.
This
was
the
cause
for
which
he
did
chide
them
.
And
so
Paul
did
wisely
vse
the
opportunitie
offred
him
:
as
we
must
neglect
nothing
which
may
make
for
the
brideling
of
the
enimies
,
that
they
take
not
to
themselues
so
much
libertie
to
oppresse
or
vexe
the
innocent
:
forasmuch
as
the
Lord
bringeth
to
our
hands
such
helps
not
in
vain
:
notwithstanding
let
vs
remember
that
if
we
haue
byn
iniuried
in
any
thing
we
must
not
repay
iniuries
:
but
we
must
only
indeuour
to
stay
their
lust
,
least
they
hurt
others
in
like
sort
.
38
They
were
afra●d
because
they
were
Romanes
.
They
are
not
once
moued
with
the
other
point
because
they
had
handled
innocentes
cruelly
,
without
discretion
:
and
yet
that
was
the
greater
reproch
.
But
because
they
did
not
feare
that
any
man
would
punish
them
:
they
were
not
moued
with
Gods
iudgement
:
this
is
the
cause
that
they
doe
carelesly
passe
ouer
that
which
was
obiected
concerning
iniurie
done
by
them
:
only
they
are
afraid
of
the
officers
of
the
Romans
,
&
least
they
shuld
be
beheaded
for
violating
the
libertie
in
the
body
of
a
citizen
.
They
knewe
that
this
was
death
if
any
of
the
chiefe
gouernours
shoulde
commit
it
,
then
what
should
become
of
the
officers
of
one
free
citie
?
Such
is
the
feare
of
the
wicked
▪
because
they
haue
an
amazed
conscience
before
God
,
they
doe
long
time
flatter
themselues
in
all
sinnes
,
vntill
the
punishment
of
men
hang
ouer
their
heads
.
40
When
they
saw
&c.
They
were
desired
to
part
presently
:
yet
it
became
them
to
regard
the
brethren
,
least
the
tender
seede
of
the
Gospell
should
perish
,
&
vndoubtedly
they
would
haue
taried
longer
,
if
they
had
been
suffered
:
but
the
praieres
&
requests
of
the
magistrates
were
imperious
&
armed
,
which
they
are
inforced
to
obey
.
Neuertheles
they
foreslow
not
their
necessary
duty
,
but
they
exhort
the
brethren
to
be
constant
.
And
wheras
they
went
straight
to
Lydia
,
it
is
a
token
,
that
though
the
church
wer
increased
:
yet
that
woman
was
the
chief
euen
of
a
great
number
,
as
touching
diligence
in
duties
of
godlines
:
&
that
appeareth
more
plainly
therby
,
because
al
the
godly
wer
assembled
in
her
house
.
CHAP.
XVII
.
1
ANd
when
they
had
iourneyed
through
Amphipolis
and
Appolonia
,
they
came
to
Thessalonica
,
where
was
a
Synagogue
of
the
Iewes
.
2
And
as
his
maner
was
,
Paul
entred
in
vnto
them
,
&
three
Sabbothes
disputed
with
them
out
of
the
scriptures
,
3
Opening
and
alleaging
that
Christ
must
haue
suffred
and
rise
againe
from
the
dead
:
and
that
this
is
Christ
,
whom
,
saith
he
,
I
preach
to
you
.
4
And
certaine
of
them
beleeued
,
and
were
ioyned
to
Paule
and
Silas
,
&
of
religious
Grecians
a
great
multitude
,
and
of
chiefe
women
not
a
few
.
1
They
came
to
Thessalonica
.
We
know
not
why
Paul
attempted
nothing
at
Amphipolis
&
Apollonia
,
which
were
notwithstanding
famous
cities
,
as
appeareth
by
Plinie
:
saue
only
because
he
followed
the
spirit
of
God
as
his
guide
:
&
took
occasion
by
the
present
matter
,
as
occasion
was
offered
,
to
speake
or
hold
his
peace
:
&
peraduenture
he
did
also
assay
to
do
some
good
there
,
but
because
it
was
without
any
good
successe
,
therfore
Luke
passeth
ouer
it
.
And
wheras
being
beaten
at
Philippos
,
&
scarce
escaping
out
of
great
danger
,
he
preacheth
Christ
at
Thessalonica
,
it
appeareth
therby
how
coragious
he
was
to
keep
the
course
of
his
calling
,
and
how
bold
he
was
euer
now
&
then
to
enter
into
new
dangers
.
This
so
inuincible
fortitude
of
minde
,
&
such
patient
induring
of
the
crosse
,
doe
sufficiently
declare
,
that
Paul
laboured
not
after
the
maner
of
men
,
but
that
he
was
furnished
with
the
heauenvly
power
of
the
spirit
.
And
this
was
also
wonderful
patience
in
him
,
in
that
entring
in
vnto
the
Iewes
whose
vnbridled
frowardnes
he
had
so
often
tried
,
he
procedeth
to
procure
their
saluation
But
because
he
knew
that
Christ
was
giuen
to
the
Iewes
for
saluation
,
&
that
hee
himself
was
made
an
Apostle
vpon
this
condition
,
that
he
shuld
preach
repentance
&
faith
,
first
to
the
Iewes
&
then
to
the
Gentiles
,
committing
the
successe
of
his
labor
to
the
Lord
,
he
obeyeth
his
commandment
(
thogh
he
had
no
great
hope
to
do
good
.
)
He
semed
before
to
haue
taken
his
last
farewel
of
the
Iews
,
when
he
said
,
It
was
behoueful
that
the
kingdom
of
god
shuld
be
first
preached
to
you
:
but
because
ye
receiue
it
not
,
behold
we
turne
to
the
Gentiles
:
but
that
harder
sentence
must
be
restrayned
to
that
company
,
who
had
wickedly
reiected
the
Gospel
when
it
was
offred
vnto
them
,
&
made
themselues
vnworthy
the
grace
of
God
.
And
toward
the
nation
it self
,
Paul
ceasseth
not
to
do
his
embassage
:
by
which
example
we
be
taught
,
that
we
ought
to
make
so
greate
account
of
the
calling
of
God
,
that
no
vnthankfulnes
of
men
may
be
able
to
hinder
vs
,
but
that
we
proceed
to
be
careful
for
their
saluation
,
so
long
as
the
Lord
appointeth
vs
to
bee
their
ministers
.
And
it
is
to
bee
thought
that
euen
nowe
there
were
some
who
on
the
first
sabb
…
refused
sound
doctrine
,
but
their
frowardnes
did
not
hinder
him
,
but
that
he
came
againe
vpon
other
Sabbothes
.
2
He
disputed
.
Luke
setteth
down
first
,
what
was
the
sum
of
the
dlsputatiō
:
to
wit
,
that
Iesus
the
son
of
Mary
is
Christ
,
who
was
promised
in
times
past
in
the
law
&
the
prophets
,
who
by
the
sacrifice
of
his
death
did
make
satisfaction
for
the
sins
of
the
world
,
&
brought
righteousnes
,
&
life
by
his
resurrection
:
secondly
how
he
proued
that
which
he
taught
.
Let
vs
handle
this
second
member
first
.
Luke
saith
that
he
disputed
out
of
the
scriptures
:
therfore
the
proofes
of
fayth
must
be●fet
from
the
mouth
of
god
alone
.
If
we
dispute
about
matters
which
concern
men
them
let
human
resons
take
place
:
but
in
the
doctrine
of
faith
,
the
authority
of
God
alone
must
reigne
,
and
vppon
it
must
we
depend
.
All
men
confesse
that
this
is
true
,
that
we
must
stay
our selues
vppon
God
alone
:
yet
there
be
but
a
few
,
which
heare
him
speake
in
the
scriptures
.
But
and
if
that
maxime
take
place
among
vs
;
that
the
scripture
commeth
of
God
:
the
rule
either
of
teaching
or
of
learning
ought
to
be
taken
no
where
els
.
Whereby
it
doth
also
appeare
,
with
what
diuelishe
furie
the
papists
are
driuen
,
when
they
denie
that
there
can
any
certaintie
be
gathered
out
of
the
scriptures
:
and
therefore
they
hold
that
we
must
stand
to
the
decrees
of
men
.
For
I
demaund
of
them
whether
Paul
did
obserue
a
right
order
in
disputing
or
no
?
at
least
let
them
blush
for
shame
,
that
the
worde
of
the
Lord
was
more
reuerenced
in
an
vnbeleeuing
nation
,
then
it
is
at
this
day
among
them
.
The
Iewes
admit
Paul
&
suffer
him
when
he
disputeth
out
of
the
scriptures
:
the
Pope
and
all
his
,
count
it
a
meere
mocke
,
when
the
scripture
is
cited
:
as
if
God
did
speak
doubtfully
there
,
and
did
with
vaine
boughts
mocke
men
.
Hereunto
is
added
that
bicause
there
is
at
this
day
much
more
light
in
the
scripture
,
and
the
trueth
of
God
shineth
there
more
cleerely
,
then
in
the
law
and
prophets
.
For
in
the
Gospel
Christ
,
who
is
the
sonne
of
righteousnes
doeth
shed
out
his
beam
with
perfect
brightnes
vpon
vs
,
for
which
cause
the
blasphemy
of
the
papists
is
the
more
intollerable
,
whiles
that
they
wil
make
the
word
of
God
as
yet
vncertain
.
But
let
vs
know
,
as
faith
can
bee
grounded
no
where
els
then
in
the
word
of
the
Lord
,
so
we
must
only
stand
to
the
testimonie
thereof
in
al
controuersies
.
3
Opening
.
In
this
place
he
describeth
the
sum
or
subiect
of
the
disputation
:
and
he
putteth
down
two
members
concerning
Christ
,
that
He
must
haue
died
and
risen
againe
,
&
that
the
son
of
Mary
which
was
crucified
is
Christ
.
When
the
question
is
concerning
Christ
,
there
come
3.
things
in
question
.
Whether
he
be
,
who
he
is
,
&
what
he
is
.
If
Paul
had
had
to
deale
with
the
gentiles
,
he
must
haue
fet
his
beginning
farther
:
because
they
had
heard
nothing
concerning
Christ
:
nether
do
profane
men
conceiue
that
they
need
a
mediator
.
But
this
point
was
out
of
doubt
among
the
Iewes
,
to
whom
the
mediator
was
promised
:
wherefore
Paul
omitteth
that
as
superfluous
,
which
was
receiued
by
common
consent
of
al
men
.
But
because
there
was
nothing
more
harde
then
to
bring
the
Iewes
to
confesse
that
Iesus
who
was
crucified
was
the
redeemer
,
therefore
Paul
beginneth
with
this
,
that
it
was
meet
that
Christ
should
die
:
that
he
may
remoue
the
stumbling
blocke
of
the
crosse
,
and
yet
we
must
not
thinke
that
he
recited
the
〈◊〉
history
,
but
he
taketh
an
vndoubted
principle
,
that
the
causes
were
shewed
why
Christe
must
haue
suffered
&
rise
againe
:
to
wit
because
he
preached
of
the
ruine
of
mankind
,
of
sin
&
of
the
punishment
thereof
,
of
the
iudgement
of
God
,
and
of
the
eternal
curse
wherein
we
be
al
inwrapped
.
For
euen
the
scripture
calleth
vs
hither
,
when
it
foretelleth
the
death
of
Christ
.
As
Isaias
saith
not
simply
that
Christ
should
die
,
4
Certaine
of
them
beleeued
.
We
see
here
the
fruite
of
Paul
his
disputation
.
He
prooued
flatly
that
Iesus
was
Christ
,
Of
religious
Grecians
a
multitude
.
Because
these
had
learned
the
first
principles
of
Godlinesse
,
they
were
neerer
to
the
kingdome
of
GOD
than
others
who
had
alwayes
layd
in
the
filth
of
superstition
,
Notwithstanding
the
question
is
howe
the
Grecians
came
by
religion
,
who
beeing
bewitched
with
wicked
errours
and
dotings
,
were
without
God
:
And
though
that
confused
or
obscure
perswasion
doth
not
deserue
of
it selfe
to
bee
counted
religion
:
yet
because
it
is
a
steppe
whereby
wee
come
neerer
vnto
God
,
it
taketh
the
name
of
the
consequent
,
as
they
cal
it
,
or
of
that
which
followeth
.
Yea
the
blinde
and
superstitious
feare
of
God
,
is
somtimes
called
religion
:
not
because
it
is
so
in
deed
,
but
vnproperly
,
to
note
the
difference
betweene
a
meane
worship
of
God
,
and
grosse
and
Epicurish
contempt
.
Neuerthelesse
,
let
vs
knowe
that
the
trueth
and
the
sounde
doctrine
of
the
worde
of
God
,
is
the
rule
of
godlinesse
,
so
that
there
can
be
no
religion
without
the
true
light
of
vnderstanding
.
5
And
the
vnbeleeuing
Iewes
being
moued
with
enuie
,
and
taking
to
them
certaine
vacabonds
,
froward
fellowes
,
and
hauing
assembled
the
multitude
,
they
made
a
tumult
in
the
citie
:
and
besetting
the
house
of
Iason
,
they
sought
to
bring
them
out
vnto
the
people
.
6
And
when
they
had
not
found
them
:
the
drew
Iason
and
certain
brethren
vnto
the
gouernours
of
the
citie
,
crying
,
Those
who
haue
troubled
the
whole
world
,
are
come
hither
also
,
7
Whom
Iason
hath
receiued
privily
:
and
all
these
doe
contrary
to
the
decrees
of
Caesar
,
saying
that
there
is
another
king
,
one
Iesus
.
8
And
they
troubled
the
multitude
and
the
magistrates
of
the
Citie
when
they
heard
these
things
:
9
And
when
they
had
receiued
sufficient
assurance
of
Iason
and
the
rest
,
they
let
them
goe
.
10
And
forthwith
the
brethren
sent
forth
Paul
&
Silas
by
night
vnto
Berrhe●
,
who
when
they
were
come
they
went
into
the
Synagogue
of
the
Iewes
.
5
And
beeyng
mooued
with
enuie
.
Wee
see
howe
Paule
coulde
no
where
erect
the
kingdome
of
Chtiste
without
some
conflicte
.
For
so
soone
as
anye
fruite
of
doctrine
appeared
,
there
arose
persecution
therewithall
.
But
because
hee
knewe
that
hee
was
to
warre
agaynst
Sathan
and
the
wickednesse
of
the
worlde
,
hee
was
not
onelye
hardened
against
all
assaultes
:
but
hee
was
more
incouraged
more
couragiously
to
proceede
.
Therefore
all
the
seruauntes
of
Christe
must
bee
content
with
this
one
example
of
him
,
if
they
see
that
their
labour
doeth
yeelde
some
fruite
,
they
must
recompence
all
manner
persecutions
with
this
rewarde
.
And
this
place
teacheth
that
the
zeale
wherewith
the
vnbeleeuers
are
carried
headlong
and
set
on
fire
,
is
nothing
else
but
furious
force
:
because
it
is
not
gouerned
by
the
prudence
of
the
spirite
,
neyther
yet
with
righteousnesse
or
equitie
.
And
though
they
doe
alwayes
pretende
the
name
of
GOD
for
an
excuse
of
their
disordered
zeale
:
yet
this
historie
doth
plainly
declare
that
meere
hypocrisie
doth
reigne
inwardly
,
and
that
all
corners
of
their
hearts
are
stuffed
with
poisoned
malice
.
These
enimies
of
Paul
did
boast
that
they
were
defenders
of
the
Lawe
of
God
:
and
that
they
did
hate
Paule
,
and
contend
with
him
onely
in
defence
thereof
.
Why
doe
they
then
arme
the
wicked
,
and
conspire
togither
with
them
to
raise
tumult
?
Why
then
do
they
also
before
a
prophane
Magistrate
bring
the
Gospel
in
that
contempt
,
which
might
haue
redounded
to
the
contempt
of
the
Lawe
?
Such
sedition
doeth
plainely
declare
,
that
they
were
mooued
with
nothing
lesse
than
with
desire
to
please
God
,
to
bee
thus
hoat
against
Paul
.
For
to
what
ende
doe
they
beset
Iasons
house
,
and
striue
disorderlie
to
plucke
out
Paule
thence
,
saue
onelie
that
they
may
set
him
before
the
people
to
bee
stoned
?
Therefore
let
vs
knowe
that
wicked
zeale
,
which
is
hoat
in
superstitious
men
,
is
alwayes
infected
with
hypocrisie
and
malice
.
And
this
is
the
cause
that
it
breaketh
out
into
crueltie
without
keeping
anie
measure
.
Taking
to
them
certaine
vacabounds
.
The
Greeke
word
which
Luke
vseth
doth
signifie
sluggards
and
men
whereof
there
ought
no
account
to
be
made
,
who
hauing
nothing
wherwith
they
could
keep
themselues
occupied
at
home
,
did
run
vp
and
downe
idle
:
or
bold
fellowes
and
hungrie
,
who
are
ready
to
forswere
themselues
,
to
raise
tumults
and
to
be
at
one
end
of
euery
wicked
fact
.
Whereby
it
doeth
likewise
appeare
that
their
owne
consciences
tolde
them
that
they
did
amisse
,
seing
they
gat
wicked
men
to
take
their
part
and
to
giue
them
their
consent
.
For
seing
the
magistrate
did
fauour
them
,
what
did
moue
them
to
raise
that
tempest
,
saue
onely
because
they
had
no
hope
to
haue
any
successe
vnlesse
matters
should
be
out
of
order
and
all
should
be
in
an
vprore
?
And
Luke
describeth
how
such
fannes
did
raise
sedition
:
to
wit
,
they
gathered
the
people
togither
in
troupes
,
and
spred
abroad
their
poison
here
&
there
,
vntill
they
were
strong
ynough
to
make
an
assault
:
which
pollicie
is
too
common
among
seditious
fellowes
,
as
those
cities
which
are
subiect
to
this
mischiefe
doe
fulwel
know
.
6
Those
men
who
haue
troubled
the
whole
worlde
.
This
is
the
state
of
the
Gospel
,
to
haue
those
vprores
which
Satan
raiseth
,
imputed
to
it
.
This
is
also
the
maliciousnes
of
the
enimies
of
Christ
,
to
lay
the
blame
of
tumults
vpon
holy
and
modest
teachers
,
which
they
themselues
procure
.
Assuredly
the
Gospel
is
not
preached
to
this
end
that
it
may
set
men
togither
by
the
cares
:
but
rather
that
it
may
keepe
them
in
peace
being
reconciled
to
God
.
When
Christ
doth
meekely
wil
vs
there
,
to
come
vnto
him
,
Satan
and
the
wicked
,
rage
.
Therefore
Paul
and
Silas
might
easily
haue
defended
themselues
:
but
it
was
requisite
for
them
to
suffer
this
false
slander
for
a
time
:
and
so
long
as
they
were
not
heard
,
to
put
it
vp
quietly
.
And
the
Lord
meant
by
their
example
to
teach
vs
,
that
wee
must
not
giue
place
to
slanders
&
false
reports
,
but
we
must
stand
stoutly
in
maintaining
the
truth
,
being
readie
to
heare
euill
for
things
done
well
.
Wherefore
away
with
the
peruerse
wisedome
of
some
,
who
to
the
end
they
may
escape
false
slanders
,
cease
not
to
betray
Christ
&
his
gospel
through
their
trecherous
moderation
:
as
though
their
good
name
were
more
precious
than
Pauls
and
such
like
:
yea
than
the
sacred
name
of
God
which
is
not
free
from
blasphemies
.
7
All
these
men
&c.
The
second
point
of
the
accusation
is
this
,
that
they
violate
the
maiestie
of
the
Empire
of
Rome
.
A
great
and
grieuous
crime
:
yet
too
impudently
forged
.
Paul
and
Silas
sought
to
erect
the
kingdome
of
Christ
which
is
spirituall
.
The
Iewes
knewe
well
that
this
might
be
done
without
doing
any
iniurie
to
the
Romane
empire
.
They
knewe
that
they
meant
nothing
lesse
,
than
to
ouerthrow
the
publike
estate
,
or
to
take
from
Caesar
his
authoritie
.
Therefore
the
Iewes
catch
at
the
pretence
of
treason
,
that
they
may
oppresse
the
innocent
with
the
enuy
of
the
crime
alone
.
Neither
doth
Satan
cease
at
this
day
to
bleare
mens
eyes
with
such
smokes
and
mysts
.
The
Papists
know
fulwell
,
and
they
bee
sufficiently
conuict
before
God
,
that
that
is
more
than
false
which
they
lay
to
our
charge
,
That
we
ouerthrow
al
ciuill
gouernment
:
that
Lawes
and
iudgements
are
quite
taken
away
:
that
the
authoritie
of
Kings
is
subuerted
by
vs
:
and
yet
they
be
not
ashamed
to
the
end
they
may
make
all
the
whole
worlde
offended
with
vs
,
falsely
to
report
that
we
be
enimies
to
publike
order
.
For
we
must
note
,
that
the
Iewes
doe
not
onely
alledge
that
Caesars
commandements
were
broken
,
because
Paul
and
Silas
durst
presume
to
alter
&
innouate
somewhat
in
religion
:
but
because
they
said
there
was
another
king
.
This
crime
was
altogither
forged
.
But
if
at
any
time
religion
enforce
vs
to
resist
tyrannicall
edicts
and
commaundementes
,
which
forbid
vs
to
giue
due
honour
to
Christ
,
and
due
worshippe
to
God
:
wee
may
then
iustly
say
for
our selues
,
that
wee
are
not
rebellious
against
kings
:
for
they
bee
not
so
exalted
,
that
they
may
goe
about
like
Gyants
to
pull
God
out
of
his
seat
and
throne
.
That
excuse
of
Daniel
was
true
,
that
,
Hee
had
not
offended
the
king
,
whereas
notwithstanding
hee
had
not
obeied
his
wicked
commaundement
:
neither
had
he
iniuried
mortall
man
,
because
he
had
preferred
God
before
him
.
So
let
vs
faithfully
pay
to
princes
the
tributes
which
are
due
to
them
,
let
vs
bee
readie
to
giue
them
all
ciuill
obedience
:
but
if
being
not
content
with
their
degree
,
they
goe
about
to
plucke
out
of
our
hands
the
feare
&
worship
of
god
,
there
is
no
cause
why
any
should
say
that
we
despice
them
:
because
we
make
more
account
of
the
power
and
maiesty
of
God
.
8
They
raised
the
multitude
.
We
see
howe
vniustly
the
holy
men
were
handled
,
because
they
had
no
place
granted
them
to
defend
themselues
,
it
was
an
easie
matter
to
oppresse
them
,
though
they
were
guiltlesse
.
We
see
likewise
that
it
is
no
newe
matter
,
for
magistrates
to
be
carried
away
with
the
rage
of
the
people
as
with
a
tempest
,
especially
when
the
iniurie
toucheth
those
who
are
straungers
and
vnknowen
,
at
whose
hands
they
looke
for
no
reward
:
because
they
will
not
come
in
daunger
for
nothing
.
For
then
they
care
not
for
reason
or
equitie
,
neither
doe
they
heare
the
matter
:
but
one
driueth
forwarde
an
other
without
any
resistance
,
and
all
thinges
are
done
out
of
order
,
as
when
they
runne
vnto
some
great
fire
.
But
it
came
to
passe
by
the
singular
goodnesse
of
God
,
that
so
great
heate
was
stayed
by
and
by
:
for
so
soone
as
the
magistrates
professe
that
they
will
knowe
farther
of
the
matter
,
the
multitude
is
appeased
:
assurance
is
taken
:
and
at
length
the
matter
is
ended
.
10
They
sent
them
out
to
Berrhea
.
Heereby
it
appeareth
that
Paul
his
labour
brought
foorth
fruite
in
a
small
time
:
for
though
the
brethren
send
forth
him
&
Silas
:
yet
they
adioine
themselues
as
voluntary
companions
to
their
daunger
and
crosse
by
this
duetie
.
But
the
constancie
of
Paul
is
vncredible
,
because
hauing
had
such
experience
of
their
stubbernesse
and
malice
of
his
nation
:
he
doeth
neuer
cease
to
trie
whether
he
can
bring
any
to
Christ
:
namely
,
seing
he
knew
that
he
was
bounde
both
to
Iewes
and
Gentiles
,
no
iniurie
of
men
coulde
leade
him
away
from
his
calling
.
So
all
the
seruants
of
Christ
must
so
wrastle
with
the
malice
of
the
world
,
that
they
shake
not
off
Christs
yoke
with
what
iniuries
soeuer
they
be
prouoked
.
11
And
those
were
noble
men
among
the
Thessalonians
,
who
had
receiued
the
word
with
all
readines
of
minde
,
daily
searching
the
scriptures
whether
these
things
were
so
.
12
And
manie
of
them
beleeued
,
and
honest
women
which
were
Grecians
,
and
men
not
a
few
:
13
But
when
the
Iewes
of
Thessalonica
knewe
,
that
Paul
did
also
preach
the
word
of
God
at
Berrhea
,
they
came
thither
also
mouing
the
multitudes
.
14
And
then
streightway
the
brethren
sent
forth
Paul
,
that
he
might
goe
as
it
were
vnto
the
sea
:
but
Silas
and
Timotheus
remained
there
.
15
Moreouer
those
which
guided
Paul
,
brought
him
euen
vnto
Athens
.
And
when
they
had
receiued
commandement
to
Silas
and
Timotheus
,
that
they
should
come
to
him
with
speed
,
they
departed
.
11
Did
excell
in
nobilitie
.
Luke
returneth
againe
vnto
the
men
of
Thessalonica
.
The
remembrance
of
Christ
might
haue
bin
thought
to
haue
bin
buried
by
the
departure
of
Paul
,
and
surely
it
is
a
wonder
that
that
small
light
which
began
to
shine
,
was
not
quite
put
out
,
and
that
the
seede
of
sounde
doctrine
did
not
wither
away
,
which
had
neede
continually
to
bee
watered
that
it
might
spring
vp
.
But
aftet
Pauls
departure
,
it
appeared
howe
effectuall
and
fruitfull
his
preaching
had
beene
.
For
those
who
had
onely
tasted
of
the
first
principles
of
godlinesse
,
doe
neuerthelesse
profit
and
goe
forward
though
hee
be
absent
,
and
exercise
themselues
in
the
continuall
reading
of
the
Scripture
.
And
first
Luke
saith
that
they
were
of
the
chiefe
families
.
For
the
nobilitie
whereof
hee
maketh
mention
,
is
referred
not
vnto
the
minde
,
but
vnto
the
nation
.
Some
thinke
that
the
men
of
Berrhea
are
compared
with
the
men
of
Thessalonica
,
because
hee
saieth
eugenesterous
,
and
not
in
the
superlatiue
degree
eugenestatous
.
But
I
thinke
that
that
manner
of
speech
is
vsuall
and
common
among
the
Grecians
,
which
the
Latines
could
not
so
well
digest
.
Moreouer
hee
had
saide
a
little
before
,
that
certaine
principall
women
beleeued
at
Thessalonica
,
and
it
is
not
to
bee
thought
that
the
men
of
Berrhea
were
preferred
before
those
of
this
Citie
.
And
there
is
a
threefolde
reason
why
Luke
maketh
mention
of
their
excellencie
of
byrth
.
Wee
knowe
howe
hardlie
men
come
downe
from
their
high
degree
,
what
a
rare
matter
it
is
for
those
who
are
great
in
the
world
,
Therefore
Luke
commendeth
the
rare
efficacie
and
working
of
the
Spirit
of
God
,
when
he
saieth
that
these
noble
men
were
no
whit
hindered
by
the
dignitie
of
the
flesh
,
but
that
embracing
the
Gospel
,
they
prepared
themselues
to
beare
the
crosse
,
&
preferred
the
reproch
of
Christ
before
the
glory
of
the
world
.
Secondly
Luk
meant
to
make
known
vnto
vs
,
that
the
grace
of
Christ
standeth
open
for
all
orders
and
degrees
.
In
which
sense
Paul
saith
,
that
God
would
haue
al
men
saued
:
least
the
poore
and
those
who
are
base
do
shut
the
gate
against
the
rich
(
though
Christ
did
vouchsafe
them
the
former
place
)
.
Receiued
the
worde
.
This
is
the
first
thing
which
he
commendeth
in
the
men
of
Thessalonica
,
that
with
a
willing
and
ready
desire
they
receyued
the
Gospell
.
Secondlie
,
that
they
confirmed
their
faith
by
diligent
inquisition
.
So
that
their
faith
and
godlinesse
are
commendod
in
the
beginning
for
forwardnesse
,
and
in
processe
they
are
praysed
for
their
constancie
and
feruent
desire
they
had
to
profit
.
And
surely
this
is
the
first
entrance
into
faith
,
that
we
be
readie
to
follow
,
and
that
abandoning
the
vnderstanding
and
wisedome
of
the
fleshe
,
As
touching
the
second
member
,
this
diligence
is
no
smal
vertue
wherunto
Luke
saith
,
the
faithfull
were
much
giuen
,
for
confirmation
of
their
faith
.
For
many
who
at
the
first
breake
out
,
giue
them selues
straightway
to
idlenes
while
that
they
haue
no
care
to
profite
,
and
so
loose
that
small
seed
,
which
they
had
at
the
first
.
But
two
inconueniences
may
bee
in
this
place
obiected
.
For
it
seemeth
to
be
a
point
of
arrogancie
,
in
that
they
inquire
that
they
may
iudge
:
&
it
seemeth
to
bee
a
thing
altogether
disagreeing
with
that
readines
wherof
he
spake
of
late●
:
secondly
for
as
much
as
inquisition
is
a
signe
of
doubtfulnes
:
it
followeth
that
they
were
before
indued
with
no
faith
which
hath
alwayes
assurance
&
certaintie
ioyned
and
linked
with
it
.
Vnto
the
first
obiection
I
answere
,
that
Luke
his
words
ought
not
so
to
be
vnderstood
,
as
if
the
Thessalonians
tooke
vppon
them
to
iudge
,
or
as
though
they
disputed
whether
the
truth
of
God
were
to
be
receiued
:
they
did
onely
examine
Pauls
doctrine
by
the
rule
and
square
of
the
scripture
,
euen
as
golde
is
tried
in
the
fire
.
For
the
Scripture
is
the
true
touchstone
whereby
all
doctrines
must
be
tried
.
If
any
man
say
that
this
kind
of
trial
is
doubtful
,
forasmuch
as
the
Scripture
is
oftentimes
doubtful
,
and
is
interpreted
diuerse
wayes
:
I
say
,
that
we
must
also
adde
the
iudgement
of
the
Spirit
,
who
is
not
without
cause
called
the
Spirit
of
discretion
.
But
the
faithfull
must
iudge
of
euerie
doctrine
no
otherwise
than
out
of
,
and
according
to
the
Scriptures
,
hauing
the
Spirit
for
their
leader
and
guide
.
And
by
this
meanes
is
refuted
that
sacrilegious
quippe
of
the
Papists
,
Because
there
can
be
nothing
gathered
certainely
out
of
the
Scriptures
,
faith
doth
depend
onely
vpon
the
determination
of
the
Church
.
For
when
the
spirit
of
God
doth
commend
the
men
of
Thessalonica
,
he
prescribeth
to
vs
a
rule
in
their
example
.
And
in
vaine
should
we
search
the
scriptures
vnles
they
haue
in
them
light
enough
to
teach
vs
.
Therfore
let
this
remaine
as
a
most
sure
maxime
,
that
,
No
doctrine
is
worthie
to
be
beleeued
,
but
that
which
we
find
to
bee
grounded
in
the
scriptures
.
The
pope
will
haue
all
that
receiued
without
any
more
adoe
,
whatsoeuer
he
doth
blunder
out
at
his
pleasure
:
but
shall
hee
bee
preferred
before
Paul
,
concerning
whose
preachtng
it
was
lawfull
for
the
disciples
to
make
inquisition
?
And
let
vs
note
that
this
is
not
spoken
of
any
visured
councell
,
but
of
a
smal
assembly
of
men
:
whereby
it
doth
better
appeare
that
euerye
man
is
called
to
reade
the
scripture
.
So
likewise
making
of
search
doth
not
disagree
with
the
forwardnesse
of
faith
:
for
so
soone
as
any
man
doth
harken
,
and
being
desirous
to
learne
doeth
shew
himselfe
attentiue
:
he
is
now
bent
and
apt
to
be
taught
,
though
hee
do
not
fully
giue
his
consent
.
For
examples
sake
,
An
vnknowen
teacher
shall
profes
that
he
doth
bring
true
doctrine
:
I
will
come
being
readie
to
heare
,
and
my
mind
shall
be
framed
vnto
the
obedience
of
the
truth
:
neuerthelesse
I
wil
weigh
with
my selfe
what
manner
doctrine
it
is
which
he
bringeth
,
neither
wil
I
embrace
any
thing
but
the
certaine
trueth
,
and
that
which
I
know
to
be
the
trueth
.
And
this
is
the
best
moderation
,
when
being
fast
bound
with
the
reuerence
of
God
,
we
heare
that
willingly
and
quietly
which
is
set
before
vs
,
as
proceeding
from
him
.
Neuertheles
we
beware
of
the
seducing
subtletie
of
men
:
neither
doe
our
minds
throw
themselues
headlong
with
a
blind
rage
,
to
beleeue
euery
thing
without
aduisement
.
Therefore
the
searching
mentioned
by
Luke
,
doth
not
tende
to
that
end
,
that
we
may
be
slow
and
vnwilling
to
beleeue
:
but
rather
readines
with
iudgement
is
made
the
meane
betweene
lightnes
&
stubbornnesse
.
Now
must
we
answeare
the
second
obiection
.
Faith
is
contrarie
to
doubtfulnes
:
he
which
inquireth
doubteth
:
therefore
it
followeth
that
for
as
much
as
the
Thessalonians
inquire
and
make
search
touching
the
doctrine
of
Paul
,
they
were
voyde
of
faith
as
yet
.
But
the
certaintie
of
faith
doth
not
hinder
the
confirmation
thereof
.
I
call
that
confirmation
when
the
trueth
of
God
is
more
and
more
sealed
vp
in
our
hearts
,
whereof
notwithstanding
we
did
not
doubt
before
.
For
examples
sake
,
I
heare
out
of
the
Gospel
that
I
am
reconciled
to
god
through
the
grace
of
Christ
,
and
that
my
sins
are
purged
through
his
holy
blood
:
there
shal
be
some
testimonie
vttered
which
shall
make
me
beleeue
this
.
If
afterward
I
examine
and
search
the
scriptures
more
throughly
,
I
shal
finde
other
testimonies
oftentimes
,
which
shal
not
onely
help
my
faith
,
but
also
encrease
it
and
establish
it
,
that
it
may
be
more
sure
and
setled
.
In
like
sort
as
concerning
vnderstanding
,
faith
is
increased
by
reading
the
Scriptures
.
If
any
man
obiect
againe
,
that
those
men
doe
attribute
but
small
authoritie
to
Pauls
doctrine
,
who
search
the
scriptures
whither
these
things
be
so
:
I
answere
,
that
such
are
the
proceedings
of
faith
,
that
they
sometimes
seeke
for
that
in
the
Scripture
,
whereof
they
are
alreadie
perswaded
by
God
,
and
haue
the
inward
testimonie
of
the
spirite
.
And
Luke
doth
not
say
that
the
faith
of
the
Thessalonians
was
in
all
points
perfect
:
but
he
doth
onely
declare
how
they
were
brought
to
Christ
,
and
how
they
did
profite
in
faith
,
vntill
the
absolute
building
of
godlines
might
he
erected
among
them
.
12
And
many
beleeued
.
This
is
not
referred
vnto
the
sentence
next
going
before
,
as
if
those
of
whom
he
spake
beganne
to
beleeue
,
making
choise
of
some
of
them
:
for
that
were
an
absurde
thing
.
But
Luke
his
meaning
is
:
because
many
were
added
by
their
example
,
the
Church
was
increased
in
that
Citie
.
And
hitherto
hath
Luke
declared
the
first
beginning
of
the
Church
of
Thessalonica
,
least
any
man
should
thinke
that
Pauls
labours
did
perish
through
his
sodain
and
violent
departure
:
for
vnles
I
be
much
deceiued
,
he
sheweth
for
this
purpose
what
fruit
his
preaching
brought
forth
in
the
other
Citie
,
before
he
came
to
the
exile
of
Berrhea
.
13
And
when
the
Iewes
.
We
see
how
the
Iewes
were
carried
to
and
fro
with
such
hatred
of
the
Gospel
as
coulde
neuer
be
appeased
.
For
they
doe
not
onely
expell
Christ
suriously
when
hee
is
offered
vnto
them
at
home
but
when
they
heare
that
he
is
preached
elsewhere
,
they
run
thither
like
madde
men
.
But
we
must
not
so
much
in
this
place
consider
the
furie
of
the
nation
,
as
the
desperate
malice
of
Satan
who
pricketh
forward
those
which
be
his
to
trouble
the
kingdome
of
Christ
,
and
to
destroy
mans
saluation
,
&
he
vseth
them
as
fannes
to
raise
sedition
.
Wherfore
let
vs
know
,
that
when
at
this
day
so
many
furious
enimies
doe
set
themselues
against
the
faithfull
ministers
of
Christ
,
it
is
not
men
which
procure
the
war
,
but
it
is
Satan
the
father
of
lying
,
who
doth
goe
about
all
these
things
,
that
he
may
ouerthrow
the
kingdome
of
Christ
.
And
though
there
be
not
alwayes
the
same
forme
in
fighting
&
encountring
:
yet
will
Sathan
neuer
cease
to
make
weary
those
whom
hee
knoweth
to
serue
Christ
faithfully
either
with
open
war
,
or
secreat
lying
in
waite
,
16
And
as
Paul
waited
for
them
at
Athens
,
his
Spirit
was
sore
grieued
in
him
,
forasmuch
as
he
saw
the
Citie
giuen
to
idolatrie
.
17
Therefore
he
disputed
in
the
Synagogue
with
the
Iewes
and
religious
men
,
and
in
the
market
daily
with
those
which
light
vpon
him
.
18
And
certaine
Epicures
,
and
Philosophers
of
the
stoickes
disputed
with
him
,
and
some
said
,
What
will
this
Babler
say
?
And
othersome
,
He
seemeth
to
be
a
declarer
of
new
[
“
](A17642-e46600-b)
“
or
gods
.
diuels
,
because
he
preached
to
them
Iesus
and
the
resurrection
.
19
And
when
they
had
caught
him
they
led
him
,
to
Mars
street
,
saying
;
May
we
know
what
new
doctrine
this
is
which
thou
vtterest
?
20
For
thou
bringest
certaine
new
things
to
our
eares
.
Therefore
we
will
know
what
these
things
meane
.
21
And
all
the
men
of
Athens
and
the
straungers
which
were
there
,
gaue
themselues
to
nothing
else
but
to
speake
or
heare
some
new
thing
.
16
Was
sore
grieued
.
Though
Paul
whither
soeuer
he
came
did
stoutly
execute
that
function
of
teaching
which
he
knewe
was
inioyned
him
:
yet
Luke
sheweth
that
he
was
more
incensed
and
moued
at
Athens
,
because
he
saw
idolatrie
reigne
more
there
then
in
any
other
place
for
the
most
part
.
The
whole
world
was
then
full
of
Idols
:
the
pure
worship
of
God
could
be
found
no
where
:
and
there
were
euerie
where
innumerable
monsters
of
superstitions
,
but
Satan
had
made
the
Citie
of
Athens
more
mad
than
any
other
Citie
,
so
that
the
people
thereof
were
carried
headlong
with
greater
madnes
vnto
their
wicked
&
peruerse
rites
.
And
this
example
is
worth
the
noting
that
the
Citie
which
was
the
mansion
house
of
wisedome
,
the
fountaine
of
all
arts
,
the
mother
of
humanitie
,
did
exceed
all
other
in
blindnes
and
madnes
.
We
know
with
what
commendations
wittie
and
learned
men
did
set
forth
the
same
,
and
she
had
conceiued
so
great
good
liking
of
her selfe
that
shee
counted
those
rude
whom
she
had
not
pullished
.
But
the
holy
Ghost
condemning
the
whole
world
of
ignorance
and
blockishnes
,
saith
that
those
masters
of
liberall
sciences
were
bewitched
with
an
vnwonted
madnes
.
Whence
we
gather
what
mans
wit
can
do
in
matters
which
concerne
God
.
Neither
neede
we
doubt
of
this
but
that
the
Lord
suffered
the
men
of
Athens
to
fal
into
extreme
madnes
,
that
all
the
worlde
might
learne
by
them
,
and
that
they
might
teach
all
ages
that
the
foresight
and
wit
of
mans
minde
being
holpen
with
learning
and
instruction
doeth
altogither
dote
and
is
meere
foolishnes
when
it
commeth
to
the
kingdome
of
God
.
They
had
vndoubtedly
their
cloakes
and
colours
wherewith
they
did
excuse
their
worshippings
how
preposterous
and
corrupt
so
euer
they
were
.
And
yet
notwithstanding
it
is
certain
that
they
did
not
onely
deceiue
men
with
childish
and
friuolous
toies
,
but
that
they
themselues
were
deluded
shamefully
with
grosse
and
filthie
iugglings
,
as
if
they
were
depriued
of
common
sense
&
were
altogither
blockish
and
brutish
.
And
as
we
learne
what
manner
religion
proceedeth
from
mans
vnderstanding
,
and
that
mans
wisedome
is
nothing
else
but
a
shop
of
all
errours
:
so
we
may
know
that
the
men
of
Athens
being
drunke
with
their
owne
pride
,
did
erre
more
filthilie
than
the
rest
.
The
antiquitie
,
the
pleasantnesse
and
bewtie
of
the
Citie
did
puffe
them
vp
,
so
that
they
did
boast
that
the
Gods
,
came
thence
.
Therefore
forasmuch
as
they
did
pull
downe
God
from
heauen
that
they
might
make
him
an
inhabitant
of
their
citie
:
it
was
meete
that
they
should
be
thrust
downe
into
the
nethermost
hell
.
Howsoeuer
it
be
,
the
vanitie
of
mans
wisedome
is
here
marked
with
eternal
infamie
by
the
Spirit
of
God
:
because
where
it
was
principally
resident
,
there
was
the
darknes
more
thicke
:
idolatry
did
reigne
most
of
al
there
:
and
satan
carried
mens
minds
too
and
fro
more
freely
by
his
mockes
&
iugling
.
Now
let
vs
come
vnto
Paul
.
Luke
saieth
,
forasmuch
as
hee
saw
the
Cittie
so
giuen
to
Idolatrie
,
his
Spirite
waxed
hote
or
was
moued
:
where
he
doth
not
attribute
vnto
him
indignation
onely
,
neither
doeth
he
onely
say
that
he
was
offended
with
that
spectacle
,
but
he
expresseth
the
vnwonted
heat
of
holy
anger
,
which
sharpned
his
zeale
,
so
that
he
did
addresse
himselfe
more
feruently
vnto
the
worke
.
And
here
we
must
note
two
things
.
For
in
that
Paul
was
wroth
when
he
saw
the
name
of
God
wickedly
prophaned
,
&
his
pure
worship
corrupted
:
he
did
thereby
declare
that
nothing
was
to
him
more
precious
than
the
glorie
of
God
.
Which
zeal
ought
to
be
of
great
force
among
vs
:
as
it
is
in
the
Psalme
,
17
With
the
Iewes
and
religious
men
.
It
was
an
ordinarie
thing
with
Paul
wheresoeuer
the
Iewes
had
Synagogues
,
there
to
begin
,
&
to
offer
Christ
to
his
owne
nation
.
After
that
,
he
went
to
the
Gentiles
,
who
hauing
tasted
of
the
doctrine
of
the
law
,
though
they
were
not
as
yet
thorowly
nousled
vp
in
true
godlines
,
did
notwithstanding
worship
the
god
of
Israel
,
&
beeing
desirous
to
learne
did
not
refuse
those
thinges
which
they
knew
were
taken
out
of
Moses
&
the
prophets
:
and
because
suche
aptnes
to
be
taught
was
an
entrance
vnto
faith
,
yea
was
a
certain
beginning
of
faith
,
the
spirit
vouchsafeth
them
an
honorable
title
,
who
being
only
lightly
sprinkled
with
the
first
rudiments
,
drew
neerer
vnto
the
true
God
:
for
they
be
called
religious
.
But
let
vs
remember
that
they
bee
distinguished
from
others
by
this
marke
,
that
all
the
religion
of
the
world
may
be
brought
to
nought
.
Those
are
called
worshippers
of
God
spiritually
,
who
gaue
their
name
to
the
god
of
Israel
:
religion
is
attributed
to
them
alone
,
therefore
there
remaineth
nothing
els
for
the
rest
,
but
the
reproch
of
Atheisme
,
howsoeuer
they
toyle
and
moile
in
superstition
.
And
that
for
good
cosiderations
,
for
of
whatsoeuer
pompe
the
Idolaters
make
boast
,
if
their
inward
affection
be
examined
,
there
shal
be
nothing
found
there
but
horrible
contempt
of
god
:
and
it
shall
appeare
that
it
is
a
meere
feigned
colour
wherwith
they
goe
about
to
excuse
their
Idols
.
18
They
reasoned
with
him
.
Luke
addeth
nowe
that
Paul
had
a
combate
with
the
Philosophers
:
not
that
he
set
vpon
them
of
set
purpose
,
for
asmuch
as
he
knew
that
they
were
euen
borne
only
to
braule
and
cauill
:
but
hee
was
inforced
to
enter
suche
a
conflict
contrary
to
his
purpose
:
as
Paul
himself
commandeth
godly
teachers
to
be
furnished
with
spirituall
weapons
,
wherewith
they
may
valiantly
defend
the
truth
,
if
any
enemies
set
themselues
against
it
.
For
it
is
not
alwayes
in
our
choyse
to
make
choise
of
those
with
whom
we
will
deale
:
Therefore
there
was
in
Paul
wonderful
force
of
the
Spirit
,
who
standing
amidst
such
beastes
,
which
sought
to
pull
him
too
and
fro
,
stoode
firme
in
the
sound
synceritie
of
the
Gospel
:
and
did
valiantly
withstand
and
endure
,
as
well
the
dogged
malapertnes
of
the
former
sect
,
as
the
pride
and
craftie
cauillings
of
the
other
.
And
hereby
we
see
more
plainly
,
what
small
agreement
there
is
betweene
the
heauenly
wisedome
and
the
wisedome
of
the
flesh
.
For
though
the
whole
multitude
were
offended
with
the
gospel
:
yet
the
Philosophers
were
captaines
and
standerd-bearers
in
assaulting
the
same
.
For
that
did
principally
appeare
in
them
,
which
Paul
himselfe
speaketh
of
the
wisedome
of
the
flesh
,
that
,
Other
some
said
.
Luke
setteth
before
vs
two
sorts
of
men
:
which
both
were
farre
from
godlinesse
:
and
yet
the
one
sort
is
worse
than
the
other
.
Those
who
are
desirous
to
heare
that
againe
which
they
call
newe
,
first
they
are
mooued
not
with
any
right
desire
to
learne
,
but
with
vaine
curiositie
.
Secondly
they
thinke
vnhonourablie
of
the
worde
of
God
,
in
that
they
count
it
prophane
noualtie
.
Yet
because
they
giue
eare
,
and
that
being
in
doubt
,
vntill
they
may
know
farther
of
the
matter
,
they
are
not
quite
past
hope
.
But
the
rest
who
proudly
refuse
that
which
is
offered
,
yea
condemne
it
reprochfully
,
do
shut
the
gate
of
saluation
against
themselues
.
For
this
railing
did
proceede
from
monstrous
pride
,
what
meaneth
this
Babler
?
Because
they
neither
vouchsafe
to
heare
Paule
,
&
also
reprochfully
refuse
him
,
as
if
he
were
some
common
iester
.
Moreouer
they
do
not
loath
his
doctrine
through
rash
zeale
:
but
do
openlie
tread
vnder
foot
that
which
is
brought
vnto
them
concerning
religion
,
though
as
yet
they
know
it
not
:
because
these
are
ashamed
to
learn
any
thing
of
a
base
and
obscure
fellowe
,
who
had
hitherto
professed
themselues
to
be
teachers
of
all
the
whole
world
.
A
declarer
of
new
diuels
.
They
doe
not
take
diuels
in
euill
part
,
as
the
Scripture
vseth
to
do
:
but
for
the
lesser
gods
or
angels
,
who
they
thought
were
in
the
midst
betweene
the
highest
God
and
men
,
whereof
Plato
maketh
mention
oftentimes
.
As
touching
the
summe
of
the
matter
we
must
note
that
those
things
which
Paul
spake
concerning
Christ
and
the
resurrection
,
seemed
to
them
to
be
new
diuels
.
Whence
we
gather
that
our
faith
is
principally
distinguished
and
discerned
from
the
superstitions
of
the
Gentiles
by
these
marks
,
because
it
setteth
forth
Christ
to
be
the
sole
mediatour
:
because
it
teacheth
vs
to
seeke
for
saluation
only
at
his
hands
:
because
it
commandeth
vs
to
seeke
remission
of
our
sins
in
his
death
,
wherby
we
may
bee
reconciled
to
God
:
because
it
teacheth
that
men
are
renewed
&
fashioned
againe
by
his
spirit
,
who
were
before
prophane
,
&
slaues
to
sin
,
that
they
may
begin
to
liue
righteously
&
holilie
.
Again
,
because
from
such
beginnings
as
do
plainly
declare
that
the
kingdome
of
God
is
spiritual
,
it
lifteth
vp
our
minds
at
length
vnto
the
hope
of
the
resurrection
to
come
.
For
as
concerning
other
things
though
the
Philosophers
do
not
reason
purely
yet
they
say
somwhat
.
Yea
they
speak
much
concerning
eternal
life
&
the
immortality
of
the
soul
:
but
as
touching
faith
which
sheweth
free
reconciliation
in
Christ
:
&
regeneration
,
whereby
the
Spirit
of
God
doth
restore
in
vs
the
image
of
God
:
concerning
calling
vpon
God
,
and
the
last
resurrection
not
a
word
.
19
They
brought
him
to
Mars
street
.
Though
this
were
a
place
appointed
for
iudgement
,
yet
Luke
doth
not
meane
that
Paul
was
brought
before
the
seat
of
the
iudges
,
that
he
might
plead
his
cause
before
the
iudges
of
Mars
street
:
But
that
hee
was
brought
thither
,
where
was
most
commonly
a
great
assemblie
of
people
,
that
the
serious
disputation
might
be
had
before
a
great
and
famous
audience
.
And
admit
we
graunt
that
he
was
brought
before
the
iudgement
seat
:
yet
the
end
doeth
declare
that
he
was
not
presented
to
the
iudges
,
but
that
hee
had
free
libertie
to
speake
as
before
an
audience
.
And
that
which
followeth
shortly
after
touching
the
nature
and
conditions
of
the
men
of
Athens
,
doth
sufficiently
declare
that
their
curiositie
was
the
cause
,
that
Paul
had
such
audience
giuen
him
:
that
he
had
such
a
famous
place
granted
him
to
preach
Christ
in
:
that
so
many
came
togither
.
For
in
any
other
place
it
had
bin
a
crime
worthy
of
death
,
to
speake
in
the
market
or
in
any
other
publike
place
,
hauing
gathered
a
companie
of
people
togither
,
but
there
because
those
who
did
carrie
about
trifles
,
had
libertie
granted
them
to
prate
by
reason
of
the
immoderate
desire
they
had
to
heare
newes
:
Paul
was
permitted
to
intreat
of
the
misteries
of
faith
,
being
requested
.
Gaue
themselues
to
nothing
else
.
The
two
vices
which
Luke
reciteth
,
do
almost
alwaies
go
togither
.
For
it
falleth
out
seldome
,
that
those
who
are
desirous
of
noualties
,
are
not
also
bablers
.
For
that
saying
of
Horace
is
most
true
,
Flie
a
demander
of
questions
,
for
the
same
is
also
a
blab
.
And
surely
wee
see
that
curious
men
are
like
rent
Barrels
.
Furthermore
both
vices
came
of
idlenes
:
not
only
because
the
Philosophers
spent
whol
dayes
in
disputing
:
but
because
the
common
sort
was
too
much
set
vpon
noualty
:
neither
was
there
any
crafts
man
so
base
there
,
which
would
not
thrust
in
himself
to
set
in
order
the
state
of
Grecia
.
And
surely
that
which
Luk
saith
here
is
witnessed
by
al
writers
both
Greeke
&
Latin
,
that
there
was
nothing
more
light
,
couetous
,
or
froward
than
that
people
.
Wherefore
there
could
neuer
be
any
certaine
gouernment
set
downe
in
that
Citie
,
which
was
notwithstanding
the
mystres
of
sciences
.
Therfore
in
principal
power
,
they
had
notwithstanding
no
long
liberty
:
neither
did
they
euer
cease
off
from
attempting
things
&
making
many
hurliburlies
,
vntil
they
brought
themselues
&
al
Grecia
to
vtter
ruine
.
For
when
their
state
was
decaied
,
yet
did
not
they
forsake
their
boldnes
.
Therefore
Cicero
doth
laugh
at
their
folly
,
because
they
did
no
lesse
fiersely
set
forth
their
decrees
then
,
than
when
they
were
lords
ouer
Grecia
.
Now
though
there
were
smal
hope
to
do
any
good
among
curious
men
:
yet
Paul
did
not
neglect
the
opportunity
,
if
peraduenture
he
might
gain
some
of
a
great
companie
to
Christ
.
Neither
was
this
any
small
praise
for
the
Gospel
,
in
the
most
noble
place
of
the
Citie
,
and
as
it
were
in
a
common
Theatre
,
to
refute
and
openly
to
reproue
,
all
forged
and
false
worshippings
;
which
had
reigned
there
euen
vntill
this
day
.
22
And
standing
in
the
midst
of
Mars
street
,
he
saith
,
Men
of
Athens
,
I
see
you
in
all
things
as
it
were
more
superstitious
.
23
For
passing
by
&
beholding
your
maner
of
worshippings
,
I
found
also
an
altar
wherein
was
written
,
To
the
vnknowen
God
.
Therefore
whom
you
worshippe
ignorantly
,
him
doe
I
preach
vnto
you
.
24
God
who
hath
made
the
worlde
,
and
all
thinges
which
are
therein
,
seeing
hee
is
Lord
both
of
heauen
and
earth
,
dwelleth
not
in
temples
made
with
hands
:
25
Neither
is
he
worshipped
with
mens
hands
,
needing
any
thing
:
seing
that
he
giueth
to
all
life
and
breath
through
all
things
.
22
Men
of
Athens
.
We
may
diuide
this
Sermon
of
Paul
into
fiue
members
.
For
though
Luke
doth
onlie
briefly
touch
those
things
which
he
set
downe
in
many
words
:
yet
I
do
not
doubt
but
that
he
did
comprehend
the
summe
:
so
that
he
did
omit
none
of
the
principall
points
.
First
Paul
layeth
superstition
to
the
charge
of
the
men
of
Athens
,
because
they
worship
their
gods
at
all
a
very
venture
:
secondly
he
sheweth
by
naturall
arguments
,
who
and
what
God
is
,
and
how
he
is
rightly
worshipped
.
Thirdly
,
he
inueigheth
against
the
blockishnesse
of
men
:
who
thogh
they
be
created
to
this
end
,
that
they
may
knowe
their
creator
and
maker
,
yet
doe
they
wander
and
erre
in
darknesse
like
blind
men
.
Fourthly
,
he
sheweth
that
nothing
is
more
absurd
than
to
draw
anie
purtrature
of
God
,
seeing
that
the
mind
of
man
is
his
true
image
:
in
the
first
place
he
descendeth
at
length
vnto
Christ
and
the
resurrection
of
the
dead
.
For
it
was
requisit
to
handle
those
foure
points
generally
,
before
he
did
descend
vnto
the
faith
of
the
Gospel
.
As
it
were
more
superstitious
.
The
Grecians
doe
oftentimes
take
deisidaimoniā
in
good
part
:
notwithstanding
it
doth
somtimes
signifie
immoderate
fear
,
wherwith
superstitious
men
do
carefully
torment
themselues
,
whiles
that
they
forge
to
themselues
vain
douts
.
And
this
seemeth
to
be
the
meaning
of
this
place
,
that
the
men
of
Athens
passe
all
measure
in
worshipping
god
,
or
that
they
do
not
perceiue
what
maner
work
moderation
should
be
:
as
if
he
shoulde
say
,
that
they
deale
very
vndiscretly
in
that
they
weary
them selues
in
going
by
waies
,
thus
muche
touching
the
wordes
:
now
to
the
matter
.
He
proueth
by
this
one
reason
that
all
the
worshippings
of
the
men
of
Athens
are
corrupt
:
because
they
be
vncertaine
what
gods
they
ought
to
worship
,
because
they
take
in
hande
rashlie
and
vnaduisedly
diuers
rites
,
and
that
without
measure
.
For
in
that
they
had
set
vp
an
altar
to
the
vnknowen
God
,
it
was
a
token
that
they
knew
no
certainty
,
they
had
in
deed
a
great
company
of
gods
wherof
they
spake
much
:
but
when
as
they
mixe
them
with
vnknowen
gods
,
they
confesse
by
this
that
they
know
nothing
of
the
true
diuinitie
.
Furthermore
,
whosoeuer
doth
worship
god
without
any
certaintie
,
he
worshippeth
his
owne
inuentions
in
steed
of
God
.
Howsoeuer
credulous
men
do
flatter
themselues
:
yet
neither
doth
god
allow
any
religion
without
knowledge
and
truth
,
neither
ought
it
to
bee
counted
holy
and
lawfull
.
Yea
how
proud
soeuer
they
be
,
yet
because
they
doubt
in
their
consciences
,
they
must
needs
be
conuict
by
their
own
iudgement
.
For
superstition
is
alwaies
fearful
,
&
doth
euer
now
&
then
coyne
some
new
thing
▪
therfore
we
see
how
miserable
their
condition
is
,
who
haue
not
the
certain
light
of
the
truth
,
because
they
do
both
alwayes
dout
in
themselues
,
and
loose
their
labour
before
God
.
Notwithstanding
we
must
note
that
the
vnbeleeuers
whiles
that
they
sometimes
make
themselues
blinde
thorow
voluntary
stubornnes
,
&
are
sometimes
amid
diuers
and
manifold
douts
,
striue
&
fight
with
themselues
:
oftentimes
they
do
not
only
flatter
themselues
:
but
if
any
man
dare
mutter
against
their
folly
,
they
rage
cruelly
against
him
:
the
diuell
doeth
so
bewitch
them
,
that
they
thinke
nothing
to
be
better
,
than
that
which
pleaseth
them
.
Neuerthelesse
if
ther
arise
any
doubt
,
if
any
seducer
put
vp
his
head
,
if
any
newe
folly
begin
to
appeare
,
they
do
not
only
wauer
being
in
dout
,
but
also
of
their
own
accord
offer
themselues
to
be
carried
hither
and
thither
.
Whereby
it
appeareth
that
neither
in
iudgement
,
neither
in
quiet
state
of
minde
,
they
stay
and
rest
in
the
common
custome
of
worshipping
God
:
but
that
they
droup
like
drunken
men
.
But
carefulnes
&
doutfulnes
which
doeth
not
suffer
the
vnbeleeuers
to
flatter
and
please
themselues
,
is
better
than
such
amasednes
.
Finally
thogh
superstition
bee
not
alwaies
feareful
:
yet
forasmuch
as
it
is
inwrapt
in
diuers
errors
,
it
disquieteth
mens
minds
,
&
doth
prick
them
with
diuers
blind
torments
.
This
was
the
cause
that
the
men
of
Athens
did
mixe
their
domesticall
Gods
(
whom
they
thought
they
knew
because
in
their
vaine
opinion
they
had
inuented
them
)
with
vnknown
gods
.
For
thereby
appeareth
their
vnquietnesse
,
because
they
confesse
that
they
haue
not
as
yet
done
as
they
ought
,
when
they
haue
done
sacrifice
to
the
familiar
Gods
,
which
they
had
receiued
of
their
fathers
,
&
whom
they
called
their
country
gods
.
Therfore
to
the
end
Paul
may
pluck
out
of
their
minds
all
vain
&
false
perswasions
,
hee
taketh
this
maxime
,
that
they
know
not
what
they
worshippe
,
neither
haue
they
any
certain
diuine
power
.
For
if
they
had
known
any
god
at
al
,
being
content
with
him
,
they
wold
neuer
haue
faln
away
vnto
vnknown
gods
,
forasmuch
as
the
knowledge
of
the
true
God
alone
is
sufficient
for
the
abolishing
of
all
idols
.
23
To
the
vnknowen
god
.
I
can
wel
graunt
that
this
altar
was
dedicated
to
all
strange
gods
:
yet
I
cannot
yeelde
to
that
which
Ierome
saith
,
that
Paul
did
by
a
certain
holy
wilines
attribute
that
to
one
God
which
was
written
of
many
.
For
seing
the
superscription
was
common
in
euery
mans
mouth
,
ther
was
no
place
for
subtiltie
:
why
did
he
then
change
the
plural
number
?
surely
,
not
that
he
might
deceiue
the
men
of
Athens
:
but
bicause
the
matter
did
so
require
,
he
said
,
that
he
brought
doctrin
concerning
an
vnknown
god
.
And
after
he
hath
shewed
that
they
are
deceiued
,
bicause
they
knew
not
what
god
they
ought
to
worship
,
&
had
no
certain
Godhead
in
a
great
heap
of
gods
:
he
doth
now
insinuat
himself
,
&
doth
purchase
fauor
for
his
doctrine
:
because
it
was
an
vniust
thing
to
reiect
that
which
was
vttered
concerning
a
new
god
,
to
whom
they
had
alredy
giuen
ouer
themselues
:
&
it
was
far
better
first
to
know
him
,
then
rashly
to
worship
him
whom
they
knew
not
.
Thus
doth
Paul
return
again
to
that
principle
,
that
god
cannot
be
worshipped
rightly
,
vnlesse
he
be
first
made
knowen
.
But
here
may
a
question
be
moued
:
How
he
saith
that
god
was
worshipped
at
Athens
,
who
doth
refuse
al
worshippings
which
are
not
agreable
to
the
prescript
of
his
law
:
yea
he
pronounceth
that
al
that
is
idolatrie
,
which
men
inuent
without
his
woorde
?
If
God
allow
no
woorship
,
but
that
which
is
agreeable
to
his
woorde
,
howe
doth
Paule
giue
this
praise
to
men
,
who
did
dote
without
measure
,
that
they
woorshipped
God
?
For
Christ
in
condemning
the
Samaritanes
is
content
with
this
one
principle
in
that
they
woorshippe
GOD
without
knowledge
:
24
God
who
hath
made
the
world
.
Paul
his
drift
is
to
teach
,
what
God
is
.
Furthermore
because
he
hath
to
deale
with
prophane
men
,
he
draweth
proofes
from
nature
it selfe
:
for
in
vaine
should
he
haue
cited
testimonies
of
Scripture
.
I
said
that
this
was
the
holy
mans
purpose
to
bring
the
men
of
Athens
vnto
the
true
God
.
For
they
were
perswaded
that
there
was
some
diuinity
:
only
their
preposterous
religion
was
to
be
reformed
.
Whence
we
gather
that
the
worlde
doeth
goe
astray
through
bending
crooks
&
boughts
,
yea
that
it
is
in
a
meere
labyrinth
,
so
long
as
there
remaineth
a
confused
opinion
concerning
the
nature
of
God
.
For
this
is
the
true
rule
of
godlines
,
distinctly
&
plainly
to
know
who
that
God
whom
we
worship
,
is
.
If
any
man
wil
intreat
generally
of
religion
,
this
must
be
the
first
point
,
that
there
is
some
diuine
power
or
godhead
which
men
ought
to
worship
.
But
because
that
was
out
of
question
,
Paule
descendeth
vnto
the
second
point
,
that
The
true
God
must
be
distinguished
from
all
vaine
inuentions
.
So
that
he
beginneth
with
the
definition
of
God
,
that
he
may
thence
proue
how
he
ought
to
be
worshipped
:
because
the
one
dependeth
vpon
the
other
.
For
whence
came
so
many
false
worshippings
,
and
such
rashnes
to
increase
the
same
often
times
,
saue
onely
because
al
men
forged
to
themselues
a
God
at
their
pleasure
?
And
nothing
is
more
easie
then
to
corrupt
the
pure
worship
of
God
,
when
men
esteeme
God
after
their
sense
and
wit
.
Wherfore
there
is
nothing
more
fit
to
destroy
all
corrupt
worshippings
,
then
to
make
this
beginning
and
to
shew
,
of
what
sort
the
nature
of
God
is
.
Also
our
Sauiour
Christ
reasoneth
thus
.
Ioh.
4.
Notwithstanding
this
demonstration
seemeth
to
haue
been
in
vayn
,
because
they
might
readily
haue
saide
,
that
images
and
pictures
were
placed
in
temples
to
testifie
gods
presence
:
and
that
none
was
so
grosse
but
that
hee
knewe
that
GOD
did
fulfill
all
thinges
.
I
aunsweare
that
that
is
true
which
I
said
a
little
before
,
that
idolatrie
is
contrary
to
it selfe
.
The
vnbeleeuers
said
that
they
worshipped
the
gods
before
their
images
:
but
vnlesse
they
had
tyed
the
godhead
and
power
of
God
to
Images
,
&
had
hoped
to
be
holpen
thereby
,
woulde
they
haue
directed
their
prayers
thither
?
Hereby
it
came
also
to
passe
that
one
temple
was
more
holie
then
another
.
They
ran
to
Delphos
that
they
might
fet
the
oracles
of
Apollo
thence
:
Minerua
had
her
seate
and
mansion
at
Athens
.
Now
we
see
that
Paul
doth
touch
that
false
opinion
,
whereby
men
haue
alwaies
bin
deceiued
:
because
they
feined
to
themselues
a
carnall
God
.
This
is
the
first
entrance
into
the
true
knowledge
of
god
,
if
we
go
without
our selues
,
&
do
not
measure
him
by
the
capacitie
of
our
minde
.
Yea
if
we
imagin
nothing
of
him
according
to
the
understanding
of
our
flesh
,
but
place
him
aboue
the
world
,
&
distinguish
him
from
creatures
.
From
which
sobriety
the
whole
world
was
alwaies
far
:
because
this
wickednes
is
in
men
naturally
to
deforme
Gods
glory
with
their
inuentions
.
For
as
they
be
carnal
&
earthie
,
they
will
haue
one
that
shal
be
aunswerable
to
their
nature
.
Secondly
after
their
boldnesse
they
fashion
him
so
as
they
may
comprehend
him
.
By
such
inuentions
is
the
sincere
&
playn
knowledge
of
God
corrupt
:
But
if
God
doe
not
dwell
in
Temples
made
with
hands
:
why
doth
he
testifie
in
so
many
places
of
Scripture
,
that
he
sitteth
between
the
Cherubines
,
and
that
the
Temple
is
his
eternall
rest
?
I
answere
,
As
he
was
not
tyed
to
any
place
,
so
he
meant
nothing
lesse
than
to
tye
his
people
to
earthly
signes
,
but
rather
he
commeth
downe
to
them
that
he
might
lift
them
vp
vnto
himselfe
.
Therefore
those
men
did
wickedly
abuse
the
Temple
and
the
arke
,
25
Neither
is
he
worshipped
with
mans
hands
.
The
same
question
which
was
answered
of
late
concerning
the
temple
,
may
now
be
obiected
touching
ceremonies
.
For
it
seemeth
that
that
may
be
translated
vnto
the
worshippings
of
the
lawe
of
Moses
,
which
Paul
condemneth
in
the
ceremonies
of
the
Gentiles
.
But
we
may
readily
answeare
that
the
faithfull
did
neuer
properly
place
the
worship
of
God
in
ceremonies
:
but
they
did
only
count
them
helpes
wherewith
they
might
exercise
themselues
according
to
their
infirmitie
.
When
they
did
slea
beasts
,
offred
bread
and
drinke
offereringes
,
light
torches
and
other
lights
,
they
knew
that
godlinesse
was
not
placed
in
these
thinges
,
but
being
holpen
by
these
,
they
did
alwaies
looke
vnto
the
spirituall
worship
of
God
,
and
they
made
account
of
it
alone
.
And
God
himselfe
saith
plainely
in
many
places
that
he
doth
not
passe
for
any
externall
or
visible
thing
,
that
ceremonies
are
of
themselues
of
no
importaunce
,
and
that
hee
is
worshipped
no
other
wise
but
by
faith
,
a
pure
conscience
,
by
prayer
and
thankefulnesse
.
What
did
the
Gentiles
then
?
To
wit
,
when
they
erected
images
,
they
offered
incense
,
they
set
foorth
plaies
,
and
laid
their
coushins
before
their
idols
,
they
thought
they
had
fulfilled
the
offices
of
godlinesse
excellent
well
.
Not
only
the
philosophers
,
but
also
the
poets
doe
sometimes
deride
the
follie
of
the
common
people
,
because
they
did
disorderedly
place
the
worship
of
God
in
the
pompe
and
gorgeousnes
of
ceremonies
.
That
I
maye
omit
infinite
testimonies
,
that
of
Persius
is
wel
knowne
,
Tell
me
yee
Priests
to
sacred
rites
,
what
profite
golde
doth
bring
?
The
same
which
Venus
puppets
fine
,
Certes
no
other
thing
.
Why
giue
not
we
to
Gods
,
that
which
the
bleare
eyde
issue
could
,
Of
great
Messala
neuer
giue
,
from
out
their
dish
of
gold
?
Right
iustly
deemde
a
conscience
cleere
,
and
heauenly
thoughts
of
minde
.
A
breast
with
mildnes
such
adornde
,
as
vertue
hath
assingde
.
Let
me
in
temples
offer
these
,
Then
sacrifice
the
Gods
shal
please
.
And
vndoubtedly
the
Lord
caused
profane
men
to
vtter
such
speeches
,
that
they
might
take
away
all
colour
of
ignorance
.
But
it
doth
plainely
appeare
that
those
who
spake
thus
,
did
straightway
slide
back
again
vnto
common
madnes
:
yea
that
they
did
neuer
throughly
vnderstand
what
this
meant
.
For
thogh
those
who
passe
the
common
people
in
wit
,
be
inforced
to
confesse
that
bare
ceremonies
are
in
no
estimation
:
yet
it
is
vnpossible
to
pull
from
them
this
persuasion
,
but
that
they
will
think
that
they
be
a
part
of
the
diuine
worship
.
Therfore
the
more
diligently
they
giue
themselues
to
such
vanities
,
they
doe
not
doubt
but
that
they
doe
the
duties
of
godlinesse
wel
.
Therfore
because
all
mortall
men
from
the
highest
to
the
lowest
do
thinke
that
GOD
is
pacified
with
externall
things
,
and
they
will
with
their
owne
workes
fulfill
their
dutie
towards
him
,
that
doth
Paul
refute
.
There
is
also
a
reason
added
,
because
seeing
he
is
Lord
of
heauen
and
earth
,
he
needeth
nothing
because
seeing
that
hee
giueth
breath
and
life
to
men
,
hee
can
receiue
nothing
of
them
againe
.
For
what
can
they
bring
of
their
owne
,
who
being
destitute
of
all
good
thinges
,
haue
nothing
but
of
his
free
goodnes
?
yea
who
are
nothing
but
by
his
meere
grace
:
who
shal
forthwith
be
brought
to
nought
,
if
he
withdraw
the
Spirit
whereby
they
liue
.
Whereuppon
it
followeth
that
they
are
not
onely
dull
but
too
proude
if
they
thrust
in
themselues
to
worship
God
with
the
workes
of
their
owne
hands
.
For
whereas
hee
saieth
that
almes
and
the
duties
of
loue
are
sweete
smelling
sacrifices
,
that
must
be
distinguished
from
the
matter
which
wee
haue
now
in
hand
,
where
Paul
doth
only
intreat
of
the
ceremonies
,
which
the
vnbeleeuers
put
in
place
of
the
spirituall
worship
of
God
.
By
life
and
breath
is
meane
the
life
which
men
liue
so
long
as
the
soule
and
body
are
ioyned
togither
.
Touching
the
end
of
the
sentence
though
some
Greeke
bookes
agree
in
this
reading
,
cata
panta
Through
all
things
:
yet
that
seemeth
to
me
more
agreeable
which
the
old
interpreter
hath
;
ca●ta
panta
,
And
all
things
:
because
it
is
both
plainer
,
and
doth
also
containe
a
more
perfect
and
ful
doctrin
.
For
thence
we
do
better
gather
that
men
haue
nothing
of
their
owne
.
And
also
certaine
Greeke
coppies
agree
thereto
.
26
And
hath
made
of
one
blood
all
mankinde
,
to
dwell
vppon
all
the
face
of
the
earth
,
and
hath
appointed
the
times
before
determined
,
and
the
bounds
of
their
habitation
.
27
That
they
might
seeke
God
if
peraduenture
they
maye
grope
him
and
finde
him
:
though
he
be
not
farre
from
euery
one
of
vs
.
28
For
in
him
we
liue
,
moue
,
and
haue
our
being
:
as
certaine
of
your
Poets
said
.
For
we
be
also
his
generation
.
29
Therefore
seeing
we
bee
the
generation
of
God
,
we
must
not
thinke
that
the
Godhead
is
like
to
golde
,
or
siluer
,
or
to
stone
grauen
by
the
cunning
cogitation
of
man
.
26
And
he
hath
made
of
one
blood
.
Paul
doth
now
shew
vnto
the
men
of
Athens
to
what
end
mankind
was
created
,
that
he
may
by
this
meanes
inuite
and
exhort
them
to
consider
the
end
of
their
life
.
This
is
surely
filthy
vnthankfulnes
of
men
,
seeing
they
all
inioy
the
common
life
,
not
to
consider
to
what
end
God
hath
giuen
them
life
.
And
yet
this
beastly
blockishnes
doth
possesse
the
more
part
,
so
that
they
doe
not
consider
to
what
end
they
be
placed
in
the
world
,
neither
doe
they
remember
the
creator
of
heauen
and
earth
,
whose
good
things
they
doe
deuour
.
Therfore
after
that
Paul
hath
intreated
of
the
nature
of
God
,
he
putteth
in
this
admonition
in
due
season
,
that
men
must
be
very
carefull
to
knowe
God
:
because
they
be
created
for
the
same
end
,
and
borne
for
that
purpose
.
For
he
doth
briefly
assigne
vnto
them
this
cause
of
life
,
to
seeke
God
.
Againe
for
as
much
as
there
was
not
one
kinde
of
religion
only
in
the
world
,
but
the
gentiles
were
distract
into
diuers
sectes
,
he
telleth
them
that
this
varietie
came
from
corruption
.
For
to
this
ende
in
my
iudgement
,
tendeth
that
,
when
hee
saieth
,
that
all
were
created
of
one
blood
.
For
consanguinitie
&
the
same
originall
ought
to
haue
bin
a
bond
of
mutual
consent
among
them
.
But
it
is
religion
which
doth
most
of
all
ioyne
men
together
,
or
cause
them
to
fly
one
anothers
companie
:
whervppon
it
followeth
,
that
they
be
reuolted
from
nature
,
who
disagree
so
much
in
religion
&
the
worship
of
god
.
Bicause
whersoeuer
they
be
born
,
&
whatsoeuer
place
of
the
world
they
inhabite
,
they
haue
al
one
maker
and
father
,
who
must
be
sought
of
al
men
with
one
consent
.
And
surely
neither
distaunce
of
places
,
nor
boundes
of
countries
,
nor
diuersitie
of
manners
,
neither
any
cause
of
separation
among
men
doeth
make
God
vnlike
to
himselfe
.
In
summe
,
he
meant
to
teach
that
the
order
of
nature
was
broken
,
when
as
religion
was
pulled
in
peeces
among
them
:
&
that
that
diuersitie
which
is
among
them
,
is
a
testimonie
that
godlinesse
is
quite
ouerthrowen
:
because
they
are
fallen
away
from
God
the
father
of
al
,
vpon
whom
al
kinred
dependeth
.
To
dwel
vpon
the
face
of
the
earth
.
Luke
doth
briefly
gather
as
hee
vseth
to
doe
,
the
summe
of
Paul
his
sermon
.
And
it
is
not
to
be
doubted
,
but
that
Paul
did
first
shew
that
men
are
set
here
as
vpon
a
Theatre
,
to
beholde
the
woorkes
of
God
,
and
secondly
,
that
he
spake
of
the
prouidence
of
God
,
which
doth
shew
foorth
it selfe
in
the
whole
gouernment
of
the
world
.
For
when
he
saith
that
god
appointeth
the
times
ordained
before
,
and
the
bounds
of
mens
habitations
,
his
meaning
is
,
that
this
worlde
is
gouerned
by
his
hand
and
counsel
,
and
that
mens
affaires
fall
not
out
by
chaunce
,
as
profane
men
dreame
.
And
so
we
gather
out
of
a
fewe
words
of
Luke
,
that
Paul
did
handle
most
weighty
matters
.
For
when
he
saith
that
the
times
were
ordained
before
by
him
:
he
doth
testifie
that
he
had
determined
before
men
were
created
,
what
their
condition
and
estate
should
be
.
When
we
see
diuers
changes
in
the
world
,
when
we
see
realmes
come
to
ruine
,
lands
altered
,
cities
destroyed
,
nations
laid
wast
,
we
foolishly
imagine
,
that
either
fate
or
fortune
beareth
the
swinge
in
these
matters
.
But
God
doth
testifie
in
this
place
by
the
mouth
of
Paul
,
that
it
was
appointed
before
in
his
counsel
,
how
long
he
would
haue
the
state
of
euery
people
to
continue
,
and
within
what
boundes
he
woulde
haue
them
contained
.
But
and
if
he
haue
appointed
them
a
certain
time
,
and
appointed
the
bounds
of
countries
,
vndoubtedly
he
hath
also
set
in
order
the
whole
course
of
their
life
.
And
we
must
note
that
Paul
doeth
attribute
to
God
not
onely
a
bare
foreknowledge
and
colde
speculation
,
as
some
men
doe
vndiscretely
:
but
he
placeth
the
cause
of
those
things
which
fall
out
in
his
counsel
and
becke
.
For
he
saith
not
that
the
times
were
onely
foreseen
,
but
that
they
were
appointed
and
set
in
such
order
as
pleased
him
best
.
And
when
he
addeth
also
that
God
had
appointed
from
the
beginning
those
thinges
which
he
had
ordayned
before
,
his
meaning
is
,
that
he
executeth
by
the
power
of
his
spirit
,
those
thinges
which
he
hath
decreed
in
his
counsell
,
according
to
that
:
Our
God
is
in
heauen
,
27
That
they
might
seeke
God
.
This
sentence
hath
two
members
:
to
wit
,
that
it
is
mans
duetie
to
seeke
God
:
Secondly
,
that
God
himself
commeth
foorth
to
meet
vs
,
and
doth
shew
himself
by
such
manifest
tokens
,
that
we
can
haue
no
excuse
for
our
ignorance
.
Therfore
let
vs
remember
that
those
men
doe
wickedly
abuse
this
life
,
&
that
they
be
vnworthy
to
dwel
vpon
earth
,
which
doe
not
apply
their
studies
to
seeke
him
.
As
if
euery
kinde
of
bruite
beastes
should
fal
from
that
inclination
which
they
haue
naturally
,
which
should
for
good
causes
be
called
monstrous
.
And
surely
nothing
is
more
absurd
,
then
that
men
shuld
be
ignorant
of
their
Authour
,
who
are
indued
with
vnderstanding
principallie
for
this
vse
.
And
we
must
especially
note
the
goodnesse
of
God
,
in
that
he
doth
so
familiarly
insinuate
himselfe
,
that
euen
the
blinde
maye
grope
,
after
him
.
For
which
cause
the
blindnesse
of
menne
is
more
shamefull
and
vntollerable
,
who
in
so
manifest
and
euident
a
manifestation
,
are
touched
with
no
feeling
of
Gods
presence
.
Whithersoeuer
they
cast
their
eies
vpward
or
downward
,
they
must
needs
light
vppon
liuely
and
also
infinite
images
of
Gods
power
,
wisedome
,
and
goodnesse
.
For
God
hath
not
darkly
shadowed
his
glory
in
the
creation
of
the
worlde
:
but
he
hath
euery
where
ingrauen
such
manifest
markes
,
that
euen
blind
men
may
knowe
them
by
groping
.
Whence
wee
gather
that
men
are
not
onely
blind
,
but
blockish
when
being
holpen
by
such
excellent
testimonies
they
profit
nothing
.
Yet
here
ariseth
a
question
,
whether
men
can
naturally
come
vnto
the
true
and
merciful
knowledge
of
GOD.
For
Paul
doth
giue
vs
to
vnderstande
,
that
their
owne
sluggishnes
is
the
cause
that
they
cannot
perceiue
that
God
is
present
:
because
thogh
the
shut
their
eies
,
yet
may
they
grope
after
him
.
I
answere
that
their
ignorance
and
blockishnesse
is
mixed
with
such
frowardnes
,
that
being
void
of
right
iudgement
,
they
passe
ouer
without
vnderstanding
al
such
signes
of
Gods
glory
as
appeare
manifestly
both
in
heauen
and
earth
.
Yea
seing
that
the
true
knowledge
of
god
is
a
singular
gift
of
his
:
&
faith
(
by
which
alone
he
is
rightly
knowne
)
commeth
onely
from
the
illumination
of
the
Spirit
:
it
followeth
that
our
minds
cannot
pearce
so
farre
hauing
nature
onely
for
our
guide
.
Neither
doeth
Paule
intreat
in
this
place
of
the
habilitie
of
men
:
but
he
doth
onely
shew
that
they
be
without
excuse
,
when
as
they
be
so
blinde
in
such
cleare
light
,
as
he
saith
in
the
first
Chapter
to
the
Romans
.
Therefore
though
mens
senses
faile
them
in
seeking
out
God
,
yet
haue
they
no
cloake
for
their
fault
,
Though
he
be
not
farre
from
euery
one
of
vs
.
To
the
end
he
may
the
more
touch
the
frowardnesse
of
men
,
hee
saith
that
God
is
not
to
bee
sought
through
many
crookes
,
neither
need
we
make
any
long
iourney
to
find
him
:
because
euery
man
shal
find
him
in
himself
,
if
so
be
it
he
wil
take
any
heed
.
By
which
experience
we
are
conuict
that
our
dulnesse
is
not
with
out
fault
,
which
we
had
from
the
fault
of
Adam
.
For
thogh
no
corner
of
the
world
be
void
of
the
testimonie
of
gods
glory
:
yet
wee
neede
not
goe
without
our selues
,
to
lay
hold
vpon
him
.
For
hee
doth
affect
and
moue
euery
one
of
vs
inwardly
with
his
power
in
such
sort
,
that
our
blockishnesse
is
like
to
a
monster
,
in
that
in
feeling
him
we
feele
him
not
.
In
this
respect
certain
of
the
Philosophers
called
man
the
little
worlde
:
bicause
he
is
aboue
all
other
creatures
a
token
of
gods
glory
,
replenished
with
infinite
myracles
.
28
For
in
him
.
I
graunt
that
the
Apostles
according
to
the
Hebrew
phrase
do
oftentimes
take
this
preposition
in
,
for
per
,
or
by
or
through
:
but
because
this
speech
,
that
wee
liue
in
God
,
hath
greater
force
,
and
doth
expresse
more
.
I
thought
I
would
not
change
it
.
For
I
do
not
doubt
but
that
Paul
his
meaning
is
that
we
bee
after
a
sort
contained
in
God
,
because
he
dwelleth
in
vs
by
his
power
.
And
therfore
God
himself
doth
separate
him selfe
from
all
creatures
by
this
word
Iehouah
,
that
we
may
knowe
that
in
speaking
properly
he
is
alone
:
and
that
we
haue
our
beeing
in
him
,
in
as
much
as
by
his
spirit
he
keepeth
vs
in
life
and
vpholdeth
vs
.
For
the
power
of
the
spirite
,
is
spread
abroade
throughout
all
partes
of
the
world
,
that
it
may
preserue
them
in
their
state
:
that
hee
may
minister
vnto
the
heauen
and
earth
that
force
and
vigour
,
which
wee
see
,
and
motion
to
all
liuing
creatures
.
Not
as
brainesicke
menne
doe
trifle
,
that
all
thinges
are
full
of
Gods
,
yea
that
stones
are
Gods
:
but
because
GOD
doth
by
the
woonderfull
power
and
inspiration
of
his
spirite
,
preserue
those
thinges
which
hee
hath
created
of
nothing
.
But
mention
is
made
in
this
place
properly
of
menne
,
because
Paule
sayde
,
that
they
needed
not
to
seeke
GOD
farre
,
whom
they
haue
within
them
.
Furthermore
forasmuch
as
the
life
of
man
is
more
excellent
than
motion
,
and
motion
doth
excell
essence
.
Paul
putteth
that
in
the
highest
place
which
was
the
chiefest
,
that
he
might
goe
downe
by
steps
vnto
essence
or
Being
,
thus
,
We
haue
not
onely
no
life
but
in
God
,
but
not
so
much
as
mouing
:
yea
no
being
,
which
is
inferiour
to
both
.
I
say
that
life
hath
the
preheminence
in
men
:
because
they
haue
not
onely
sense
and
motion
as
brute
beasts
haue
,
but
they
be
indued
with
reason
and
vnderstanding
.
Wherefore
the
Scripture
doth
for
good
causes
giue
that
singular
gift
which
God
hath
giuen
vs
,
a
title
&
commendation
by
it selfe
,
So
in
Iohn
when
mention
is
made
of
the
creation
of
all
things
,
it
is
added
apart
not
without
cause
,
Certain
of
your
Poets
.
He
citeth
half
a
verse
out
of
Aratus
,
not
so
much
for
authorities
sake
,
as
that
he
may
make
the
men
of
Athens
ashamed
:
for
such
sayings
of
the
Poets
came
from
no
other
fountaine
saue
onely
from
nature
and
common
reason
.
Neither
is
it
any
maruell
if
Paul
who
spake
vnto
men
who
were
infidels
and
ignorant
of
true
godlinesse
,
doe
vse
the
testimonie
of
a
Poet
,
wherein
was
extant
a
confession
of
that
knowledge
which
is
naturally
ingrauen
in
mens
mindes
.
The
Papistes
take
another
course
,
for
they
so
leane
to
the
testimonies
of
men
,
that
they
set
them
against
the
oracles
of
God
:
and
they
doe
not
only
make
Ierome
,
or
Ambrose
,
&
the
residue
of
the
holy
fathers
,
masters
of
faith
:
but
they
wil
no
lesse
tie
vs
to
the
stinking
answeres
of
their
Popes
,
them
if
God
himself
should
speake
.
Yea
that
which
more
is
,
they
haue
not
been
afraid
to
giue
so
great
authoritie
to
Aristotle
,
that
the
Apostles
&
prophetes
were
silent
in
their
schooles
rather
then
he
.
Now
that
I
may
returne
vnto
this
sentence
,
whiche
I
haue
in
hande
,
it
is
not
to
bee
doubted
,
but
that
Aratus
spake
of
Iupiter
:
neither
doth
Paul
,
in
applying
that
vnto
the
true
God
,
which
he
spake
vnskilfully
of
his
Iupiter
,
wrest
it
vnto
a
contrary
sense
.
For
because
men
haue
naturally
some
perseuerance
of
god
,
they
draw
true
principles
from
that
fountain
.
And
though
so
soone
as
they
begin
to
thinke
vppon
GOD
,
they
vanishe
awaye
in
wicked
inuentions
:
and
so
the
pure
seed
doth
degenerate
into
corruptions
:
yet
the
first
generall
knowledge
of
god
doth
neuertheles
remaine
stil
in
them
.
After
this
sort
no
man
of
a
sound
mind
can
doubt
to
applie
that
vnto
the
true
god
,
which
we
read
in
Virgil
touching
the
feigned
and
false
loue
,
that
All
thinges
are
full
of
loue
.
Yea
when
Virgill
meant
to
expresse
the
power
of
GOD
,
through
errour
hee
put
in
a
wrong
name
.
As
touching
the
meaning
of
the
wordes
,
it
may
be
that
Aratus
did
imagine
that
there
was
some
parcell
of
the
diuinitie
in
mens
mindes
as
the
Manichees
did
say
,
that
the
soules
of
men
are
of
the
nature
of
God
.
So
when
Virgil
saith
concerning
the
worlde
,
The
spirite
doth
nourish
within
,
and
the
minde
beeing
dispersed
through
all
the
ioynts
;
doeth
moue
your
whole
huge
weight
.
He
doth
rather
play
the
philosopher
and
subtilly
dispute
after
the
manner
of
Plato
,
then
purely
meane
,
that
the
worlde
is
supported
by
the
secrete
inspiration
of
God
.
But
this
inuention
ought
not
to
haue
hindered
Paule
from
retayning
a
true
maxime
,
though
it
were
corrupt
with
mens
fables
,
that
men
are
the
generation
of
God
,
because
by
the
excellencie
of
nature
they
resemble
some
diuine
thing
:
this
is
that
which
the
scripture
teacheth
that
wee
are
created
after
the
Image
and
similitude
of
GOD.
29
Therefore
seeing
that
.
He
gathereth
that
God
cannot
be
figured
,
or
resembled
by
any
grauen
image
:
for
as
much
as
he
would
haue
his
image
extant
in
vs
.
For
the
soule
wherein
the
image
of
GOD
is
properly
ingrauen
,
cannot
be
painted
:
Therefore
it
is
a
thing
more
absurd
to
goe
about
to
paint
God
.
Nowe
we
see
what
great
iniurie
they
doe
to
GOD
,
which
giue
him
a
bodily
shape
:
when
as
mans
soule
which
doeth
scarce
resemble
a
small
sparkle
of
the
infinite
glorie
of
God
,
cannot
be
expressed
in
any
bodily
shape
.
Furthermore
,
for
as
much
as
it
is
certayne
that
Paul
doth
in
this
place
inueigh
against
the
common
superstition
of
all
the
gentiles
,
because
they
would
woorshippe
God
vnder
bodily
shapes
:
we
must
holde
this
generall
doctrine
,
that
God
is
falsly
and
wickedly
transfigured
,
and
that
his
trueth
is
turned
into
a
lie
,
so
often
as
his
maiestie
is
represented
by
any
visible
shape
:
30
And
though
God
haue
winked
at
the
times
of
this
ignoraunce
hitherto
:
hee
willeth
al
men
euery
where
to
repent
now
.
31
Because
he
hath
appointed
a
day
,
wherein
he
wil
iudge
the
world
in
righteousnes
,
by
that
man
whom
he
hath
appointed
,
hauing
fulfilled
his
promise
to
al
men
,
when
he
raised
him
vp
from
the
dead
,
32
And
when
they
had
heard
the
resurrection
of
the
dead
,
some
mocked
:
&
other
some
said
,
we
wil
heare
thee
of
this
againe
.
33
So
Paul
went
out
from
among
them
:
yet
certain
ioyning
themselues
to
him
beleeued
:
among
whom
was
both
Dionisius
,
Areopagita
,
and
a
woman
named
Damaris
,
and
others
with
them
.
30
And
the
times
of
this
ignorance
.
Because
that
is
commonly
thought
to
be
good
,
which
hath
beene
vsed
of
long
time
,
and
is
approued
by
the
common
consent
of
all
men
:
it
might
haue
been
obiected
to
Paul
,
why
doest
thou
disanul
those
things
which
haue
been
receiued
,
&
vsed
continually
since
the
beginning
of
the
world
?
&
whom
canst
thou
persuade
that
the
whole
world
hath
bin
deceiued
so
long
?
as
there
is
no
kind
of
abhomination
so
filthie
,
which
the
papistes
doe
not
thinke
to
be
wel
fortified
with
this
buckler
.
Paul
preuenteth
this
question
:
shewing
that
menne
went
astray
so
long
therefore
,
because
God
did
not
reach
out
his
hande
from
heauen
,
that
hee
might
bring
them
backe
againe
into
the
waye
.
It
may
seeme
an
inconuenient
thing
,
that
menne
indued
with
reason
and
iudgement
should
erre
so
grossely
&
filthily
in
a
most
weightie
matter
.
But
Paul
his
meaning
is
that
men
do
neuer
make
an
ende
of
erring
,
vntill
God
do
helpe
them
.
And
now
he
assigneth
no
other
cause
why
he
did
not
redresse
this
any
sooner
,
saue
onely
his
good
pleasure
.
And
assuredly
we
be
not
able
to
comprehend
the
reason
why
god
did
at
a
sodaine
set
vp
the
light
of
his
doctrine
,
when
he
suffered
men
to
walke
in
darkenes
fower
thousand
yeeres
:
at
least
seing
the
scripture
doth
conceale
it
,
let
vs
heere
make
more
account
of
sobrietie
,
than
of
preposterous
wisedome
.
For
they
goe
about
to
bring
God
within
bounds
:
which
is
a
most
vnseemely
thing
and
contrary
to
nature
her self
,
whosoeuer
they
be
that
will
not
suffer
him
to
speake
or
holde
his
peace
at
his
pleasure
.
Againe
those
that
will
not
bee
content
with
his
wisedome
and
secreat
counsell
,
must
needs
murmure
against
Paul
,
who
teacheth
manifestly
that
ignorance
did
reigne
in
the
world
so
long
as
it
pleased
God
to
winke
at
it
.
Othersome
interpret
it
otherwise
,
that
God
did
spare
ignorance
,
as
if
he
did
winke
,
being
vnwilling
to
punish
it
:
but
that
surmise
is
altogither
contrarie
to
Paul
his
meaning
and
purpose
:
who
meant
not
to
lessen
mans
fault
,
but
to
magnifie
the
grace
of
God
which
did
appeare
at
a
sodaine
,
and
it
is
proued
to
bee
false
out
of
other
places
:
because
those
who
haue
sinned
without
Lawe
,
Now
he
willeth
all
men
.
In
these
wordes
Paul
teacheth
that
wee
must
giue
eare
to
God
so
soone
as
he
speaketh
,
as
it
is
written
,
To
day
if
yee
will
heare
his
voice
harden
not
your
hearts
,
For
the
stubbernes
of
those
men
is
without
excuse
,
who
forslow
this
opportunitie
when
God
doeth
gently
call
them
vnto
him
.
Also
we
gather
out
of
this
place
to
what
end
the
Gospel
is
preached
:
31
Because
he
hath
appointed
a
day
.
Hee
maketh
mention
of
the
last
iudgement
that
he
may
awake
them
out
of
their
dreame
.
For
we
knowe
how
hard
a
matter
it
is
for
men
to
denie
themselues
.
Therefore
they
must
be
violently
enforced
vnto
repentance
,
which
cannot
be
done
better
then
when
they
be
cited
to
appeare
before
gods
iudgement
seat
,
and
that
feareful
iudgement
is
set
before
them
,
which
they
may
neither
despice
nor
escape
.
Therefore
let
vs
remember
that
the
doctrine
of
repentance
doth
than
take
place
,
when
men
who
would
naturally
desire
to
flatter
themselues
,
are
awaked
with
feare
of
Gods
iudgement
,
&
that
none
are
fit
teachers
of
the
gospell
but
those
who
are
the
criers
or
apparitors
of
the
highest
iudge
,
who
bring
those
who
are
to
come
before
the
iudge
,
to
plead
their
cause
,
&
denounce
the
iudgment
hanging
ouer
their
heads
,
euen
as
if
it
were
in
their
owne
hand
.
Neither
is
this
added
in
vaine
in
righteousnes
,
or
righteouslie
.
For
though
all
men
in
the
word
confesse
that
God
is
a
iust
iudge
:
yet
we
see
howe
they
for
the
most
part
,
pamper
and
flatter
themselues
:
for
they
will
not
suffer
God
to
demaund
an
account
farther
than
their
knowledge
and
vnderstanding
doth
reach
.
Therefore
Paul
his
meaning
is
that
men
do
profit
themselues
nothing
by
vain
flatterie
:
because
they
shal
not
preiudice
gods
iustice
by
this
meanes
,
which
sheweth
that
all
that
is
an
abhomination
before
God
which
seemeth
goodly
in
the
sight
of
men
:
because
hee
will
not
followe
the
decrees
of
men
,
but
that
forme
which
himselfe
hath
appointed
.
By
the
man
whom
he
hath
appointed
.
It
is
not
to
be
doubted
but
that
Paule
spake
more
largely
concerning
Christe
,
that
the
Athenienses
mighte
knowe
that
he
is
the
sonne
of
God
,
by
whom
saluation
was
brought
to
the
worlde
,
and
who
had
all
power
giuen
him
in
heauen
and
earth
.
Otherwise
this
speeche
which
we
reade
here
,
shoulde
haue
had
but
small
force
to
perswade
.
But
Luke
thought
it
sufficient
to
gather
the
summe
of
the
Sermon
briefly
.
Yet
is
it
to
bee
thought
that
Paule
spake
firste
concerning
the
grace
of
Christ
,
and
that
he
did
first
preach
him
to
be
the
Redeemer
of
men
,
before
he
made
him
a
iudge
.
But
because
Christ
is
oftentimes
contemned
,
when
he
offereth
himselfe
to
be
a
Redeemer
:
Paul
denounceth
that
he
will
once
sharpely
punishe
such
wicked
contempt
,
because
the
whole
world
must
be
iudged
by
him
.
The
woorde
orizein
may
be
referred
,
as
well
vnto
the
secrete
counsel
of
God
,
as
vnto
externall
manifestation
.
Yet
because
the
former
exposition
is
more
common
,
I
doe
willingly
imbrace
the
same
,
to
wit
,
that
God
by
his
eternall
decree
,
hath
ordained
his
sonne
to
bee
the
iudge
of
the
worlde
:
&
that
to
the
ende
the
reprobate
who
refuse
to
be
ruled
by
Christ
,
may
learne
that
they
striue
but
in
vaine
against
the
decree
of
GOD
which
cannot
be
broken
.
But
because
nothing
seemeth
more
strange
to
men
,
then
that
God
shal
iudge
in
the
person
of
man
,
Paul
addeth
afterward
,
that
this
dignity
of
Christ
,
which
were
harde
to
bee
beleeued
,
was
approued
by
his
resurrection
.
The
will
of
God
alone
ought
to
be
so
reuerenced
among
vs
,
that
euery
man
for
himselfe
subscribe
to
his
decrees
without
delay
:
because
the
cloke
and
colour
of
ignoraunce
vseth
oftentimes
to
bee
obiected
,
therefore
Paule
saieth
plainely
,
that
Christ
was
by
his
resurrection
openly
shewed
to
be
the
iudge
of
the
worlde
,
and
that
that
was
reuealed
to
the
eyes
of
men
,
which
GOD
had
before
determined
with
himselfe
,
concerning
him
.
For
that
poynt
of
doctrine
which
Luke
toucheth
brieflie
in
fewe
woordes
,
was
handeled
by
Paul
at
large
.
Hee
saide
not
onely
in
a
woorde
that
Christ
rose
from
death
:
but
hee
did
also
intreate
of
the
power
of
his
resurrection
,
as
was
meete
.
For
to
what
ende
did
Christe
rise
,
but
that
he
might
bee
the
first
fruites
of
those
which
rise
againe
?
And
to
what
ende
shall
wee
rise
againe
,
32
Some
mocked
.
By
this
we
see
how
great
the
carelesnesse
of
men
is
whom
neither
the
tribunall
seate
of
God
,
Notwithstanding
there
is
no
cause
why
the
ministers
of
the
Gospell
shoulde
omit
the
preaching
of
the
iudgement
which
is
inioyned
them
.
Though
the
wicked
doe
laugh
and
mocke
:
yet
this
doctrine
which
they
goe
about
to
make
of
none
effect
shal
so
gird
them
,
that
they
shall
at
length
perceiue
that
they
haue
striuen
in
vaine
with
their
snare
.
And
no
maruel
if
this
point
of
Paul
his
doctrine
were
derided
at
Athens
.
For
it
is
a
mystery
hid
from
mens
minds
,
wheron
the
chiefest
Philosophers
did
neuer
thinke
,
neither
can
we
otherwise
comprehend
it
,
then
when
we
lift
vp
the
eies
of
faith
vnto
the
infinite
power
of
God
.
And
yet
Paul
his
sermon
was
not
altogether
without
fruite
:
because
there
were
some
of
the
hearers
which
were
desirous
to
profit
and
go
forward
.
For
when
they
say
that
they
wil
heare
him
againe
,
their
meaning
is
that
though
they
were
not
as
yet
throughly
persuaded
,
yet
had
they
some
tast
,
which
did
prouoke
them
to
be
desirous
to
profit
.
Surely
this
desire
was
contrary
to
lothsomnes
.
34
Among
whom
was
also
Dionisius
.
Seing
that
Luke
doth
name
one
man
and
one
woman
onely
,
it
appeareth
that
there
was
but
a
small
number
of
those
which
beleeued
at
the
first
.
For
those
other
of
whom
he
maketh
mention
remained
indifferent
.
Because
they
did
neither
wholly
despise
Paul
his
doctrine
:
neither
were
they
so
throughly
touched
,
that
they
ioyned
them selues
vnto
him
that
they
might
be
his
schollers
.
Luke
maketh
mention
of
Dionisius
aboue
the
rest
,
because
hee
was
in
no
small
authoritie
among
his
Citizens
.
Therefore
it
is
likelie
that
Damaris
was
also
a
woman
of
some
renowne
.
Furthermore
,
it
is
ridiculous
in
that
the
papistes
made
of
a
Iudge
,
an
Astrologer
.
But
this
is
to
be
imputed
partly
to
their
ignorance
,
partly
to
their
boldnesse
,
who
seeing
,
they
knewe
not
what
Areopagus
or
Mars
streete
meant
,
tooke
to
themselues
libertie
to
feigne
whatsoeuer
they
woulde
.
And
their
rudenesse
is
too
grosse
,
who
ascribe
the
bookes
of
the
heauenly
and
ecclesiasticall
Hierarchie
,
and
of
the
names
of
God
,
to
this
Dionysius
.
For
the
heauenly
Hierarchie
is
stuffed
not
onelie
with
manie
doltish
and
moonkish
trifles
,
but
also
with
many
absurd
inuentions
,
and
wicked
speculations
.
And
the
bookes
of
the
Ecclesiasticall
Hierarchie
,
doe
themselues
declare
,
that
they
were
made
many
yeeres
after
:
when
as
the
puritie
of
christianitie
was
corrupt
with
an
huge
heape
of
ceremonies
.
As
for
the
Booke
of
the
names
of
GOD
,
though
it
haue
in
it
some
thinges
which
are
not
altogether
to
bee
despised
,
yet
it
doeth
rather
breath
out
subtilties
,
then
sounde
godlinesse
.
CHAP.
XVIII
.
1
AFter
this
Paule
departed
from
Athens
,
and
came
to
Corinthus
.
2
And
hauing
gotten
a
certaine
Iewe
called
Aquila
,
borne
in
Pontus
,
who
came
lately
from
Italy
,
and
Priscilla
his
wife
(
because
Claudius
had
commanded
al
Iewes
to
depart
from
Rome
)
he
came
vnto
them
.
3
And
because
he
was
of
the
same
craft
,
he
abode
with
them
,
and
wrought
:
and
they
were
tent
makers
.
4
And
he
disputed
in
the
Synagogue
euery
Sabboth
day
,
and
perswaded
both
Iewes
and
Greekes
.
5
And
when
Silas
and
Timotheus
were
come
from
Macedonia
,
Paul
was
forced
in
the
Spirit
,
testifying
to
the
Iewes
that
Iesus
was
Christ
.
1
This
historie
is
worthy
to
bee
remembred
euen
for
this
one
cause
,
because
it
containeth
the
first
beginning
of
the
Church
of
Corinthus
,
which
,
as
it
was
famous
for
good
causes
,
both
bicause
of
the
multitude
of
men
,
&
also
because
of
the
excellent
gifts
bestowed
vpon
them
,
so
there
were
in
it
grosse
and
shamefull
vices
.
Furthermore
Luke
sheweth
in
this
place
with
what
great
labor
,
and
how
hardly
Paul
did
winne
the
same
to
Christ
.
It
is
well
knowne
what
a
rich
Cittie
Corinthus
was
by
reason
of
the
noble
mart
,
how
populous
,
how
greatly
giuen
to
pleasure
.
And
the
old
prouerbe
doth
testifie
that
it
was
sumptuous
and
ful
of
riot
:
All
men
cannot
goe
to
Corinthus
.
When
Paul
entreth
the
same
,
what
hope
I
pray
you
can
he
conceiue
?
He
is
a
simple
man
vnknowne
,
hauing
no
eloquence
or
pomp
,
shewing
no
wealth
or
power
.
In
that
that
huge
gulph
doth
not
swallow
vp
his
confidence
and
desire
which
he
had
to
spreade
abroad
the
Gospel
,
by
this
we
gather
that
hee
was
furnished
with
wonderfull
power
of
the
Spirite
of
God
:
and
also
that
God
wrought
by
his
hand
after
a
heauenly
maner
and
not
after
any
humane
maner
.
Wherefore
he
boasteth
not
without
cause
that
the
Corinthians
are
the
seale
of
his
Apostleship
.
For
they
be
twise
blind
,
2
A
Iew
called
Aquila
.
This
was
no
small
triall
in
that
Paule
findeth
none
at
Corinthus
to
lodge
him
,
saue
Aquila
who
had
bin
twise
exiled
.
For
being
borne
in
Pontus
,
he
forsooke
his
countrie
and
sailed
ouer
the
sea
that
he
might
dwell
at
Rome
.
Hee
was
compelled
to
depart
thence
againe
by
the
commandement
of
Claudius
Caesar
.
Though
the
commodiousnes
of
the
Citie
was
such
,
the
plentie
so
great
,
the
situation
so
pleasant
,
and
there
were
also
so
many
Iewes
there
:
yet
Paul
founde
no
more
fit
hoast
than
a
man
that
had
bin
banished
out
of
his
owne
countrie
and
also
out
of
another
soile
.
If
we
compare
the
great
fruite
which
ensued
immediatly
vpon
his
preaching
,
with
such
a
base
entrance
,
the
power
of
the
Spirit
of
God
shall
plainly
appeare
.
Also
we
may
see
howe
the
Lord
by
his
singular
counsell
turneth
those
things
to
his
glorie
and
the
saluation
of
the
godly
,
which
seeme
contrary
to
the
flesh
,
and
vnhappie
.
Nothing
is
more
miserable
than
exile
according
to
the
sense
of
the
flesh
.
But
it
was
farre
better
for
Aquila
to
be
Paul
his
companion
,
than
to
be
in
the
highest
office
either
at
Rome
or
in
his
countrie
.
Therfore
this
happie
calamitie
of
Aquila
doth
teach
vs
,
that
the
Lord
doeth
often
better
prouide
for
vs
,
when
he
doeth
sharply
punish
vs
,
than
if
he
should
most
gently
intreat
vs
:
and
when
he
tosseth
vs
to
and
fro
in
most
extreme
exile
,
that
he
may
bring
vs
vnto
the
heauenly
rest
.
All
Iewes
to
depart
from
Rome
.
The
estate
of
that
nation
was
then
very
miserable
,
so
that
it
is
a
wonder
that
they
did
not
almost
all
depart
from
the
worship
of
God
.
But
this
is
a
greater
wonder
that
the
religion
wherin
they
had
bin
brought
vp
preuailed
against
Caesars
tyranny
,
and
that
so
soone
as
Christ
the
sunne
of
righteousnesse
did
arise
,
few
were
turned
vnto
him
.
Notwithstanding
I
do
not
doubt
but
that
the
Lord
suffered
them
to
passe
through
many
troubles
,
that
they
might
the
more
willingly
,
yea
the
more
greedily
receiue
the
grace
of
redemption
offered
them
:
but
the
more
part
became
dull
in
their
miserie
,
fewe
did
submit
themselues
to
be
taught
when
the
Lord
did
punish
them
,
as
did
Aquila
and
Priscilla
.
Yet
if
Suetonius
say
the
truth
,
they
were
expelled
through
hatred
of
the
name
of
Christ
,
and
so
calamitie
might
haue
more
prouoked
and
angred
a
great
part
because
they
were
wrongfully
accused
for
that
religion
which
they
did
detest
.
3
They
were
of
the
same
trade
.
This
place
teacheth
that
Paul
before
he
came
to
Corinthus
was
wont
to
worke
with
his
hands
:
and
that
not
vpon
pleasure
,
but
that
he
might
get
his
liuing
with
his
handyworke
.
It
is
not
knowne
where
hee
first
learned
his
occupation
:
notwithstanding
it
appeareth
by
his
owne
testimony
that
he
wrought
principally
at
Corinthus
.
4
He
disputed
in
the
synagogue
.
It
is
a
wonder
how
that
crope
in
which
is
in
the
Latine
bookes
,
that
Paul
put
in
the
name
of
Christ
:
vnlesse
it
were
because
some
reader
woulde
supply
the
want
of
the
generall
sentence
.
For
Luke
setteth
downe
two
things
in
this
place
:
to
wit
,
that
Paul
disputed
among
the
Iewes
:
secondly
that
he
began
more
plainly
to
professe
Christ
after
that
Silas
and
Timotheus
were
come
.
And
though
it
be
likely
that
he
began
to
speake
of
Christ
euen
at
the
first
entrance
,
because
he
could
not
omit
the
principall
point
of
the
heauenly
doctrine
:
yet
that
doeth
not
hinder
but
that
he
might
vse
some
other
manner
of
disputation
.
Therefore
I
take
pithein
,
that
is
to
perswade
,
for
to
induce
by
litle
and
litle
.
For
in
my
iudgement
Luke
doth
signifie
,
that
forasmuch
as
the
Iewes
did
handle
the
Law
coldly
and
foolishly
,
Paul
spake
of
the
corrupt
&
wicked
nature
of
man
,
of
the
necessitie
of
grace
,
of
the
redeemer
which
was
promised
,
of
the
means
to
obtain
saluation
,
that
he
might
awake
them
:
for
this
is
a
fit
and
briefe
preparation
vnto
Christ
.
Againe
when
he
saith
that
he
was
forced
in
spirit
to
teach
that
Iesus
was
Christ
,
his
meaning
is
,
that
he
was
inforced
with
greater
vehemency
,
to
intreat
&
speak
of
Christ
freely
&
openly
.
So
that
we
see
that
Paul
did
not
vtter
al
things
at
one
time
:
but
he
tempered
his
doctrin
,
as
occasion
did
serue
.
And
because
like
moderation
is
profitable
at
this
day
,
it
is
conuenient
for
faithful
teachers
wisely
to
consider
where
to
begin
,
least
a
preposterous
and
confused
order
do
hinder
the
proceeding
of
doctrin
.
Furthermore
though
there
wer
feruentnesse
enough
in
Paul
,
yet
is
it
no
inconuenient
thing
that
he
was
made
more
couragious
by
som
new
help
:
not
that
hee
was
incouraged
by
shame
or
the
hope
which
he
reposed
in
his
felowes
,
but
because
hee
considered
that
this
helpe
was
sent
him
,
as
it
were
from
heauen
.
But
this
forcing
in
the
Spirite
is
not
taken
for
a
violent
or
externall
impulsion
(
as
they
say
)
as
those
which
were
called
Phaebades
and
frantike
men
were
wont
to
be
carried
away
with
diuelish
madnesse
:
but
there
was
more
feruentnesse
added
vnto
the
wonted
inspiration
of
the
Spirit
,
which
was
in
Paul
,
so
that
hee
was
moued
with
new
power
of
God
,
and
yet
did
he
of
his
owne
accord
follow
the
Spirite
as
his
guide
.
Whereas
Paul
did
testifie
that
Iesus
is
Christe
,
I
expounde
it
thus
:
when
he
had
throughly
taught
the
Iewes
concerning
the
office
of
the
Redeemer
,
he
declared
by
testimonies
of
scripture
that
this
is
hee
which
was
to
be
hoped
for
:
because
all
those
things
agree
to
him
,
which
the
law
and
the
prophets
attribute
to
Christ
.
Therefore
he
did
not
simply
affirm
,
but
vsing
a
solemne
testification
,
he
proued
Iesus
the
sonne
of
Mary
to
be
that
Christ
,
who
should
be
the
mediatour
betweene
God
&
men
,
that
he
might
restore
the
worlde
from
destruction
to
life
.
6
And
when
they
gainsaid
him
,
and
railed
vpon
him
,
shaking
his
garments
,
hee
said
vnto
them
,
Your
blood
be
vpon
your
owne
head
,
I
will
goe
hencefoorth
clean
vnto
the
Gentiles
.
7
And
going
thence
,
he
entred
into
the
house
of
a
certaine
man
named
Iustus
,
a
worshipper
of
God
,
whose
house
ioyned
to
the
Synagogue
.
8
And
Crispus
the
chief
ruler
of
the
Synagogue
beleeued
in
the
Lord
with
al
his
housholde
:
and
manie
of
the
Corinthians
which
heard
,
beleeued
,
and
were
baptized
.
9
And
the
Lord
said
by
night
by
a
vision
to
Paul
,
Feare
not
:
but
speake
,
&
hold
not
thy
peace
.
10
Because
I
am
wit
thee
,
and
no
man
shall
lay
hande
on
thee
to
hurt
thee
:
because
I
haue
much
people
in
this
citie
.
11
And
hee
remained
there
a
yeere
and
sixe
monethes
,
teaching
them
the
worde
of
the
Lorde
.
6
When
they
gainsaid
.
The
Iewes
suffered
Paul
after
a
sort
vntill
he
came
vnto
the
manifest
preaching
of
Christ
.
And
heere
brake
out
their
rage
.
And
we
must
note
the
speech
:
that
they
goe
from
gainsaying
vnto
blaspheming
and
railing
.
For
it
falleth
out
thus
for
the
most
part
,
when
men
take
to
themselues
such
libertie
,
that
the
diuell
doth
inflame
them
by
little
&
little
vnto
greater
madnesse
.
For
which
cause
wee
must
take
good
heede
,
that
no
wicked
lust
or
desire
,
prouoke
vs
to
resist
the
truth
:
&
aboue
all
let
that
horrible
iudgement
terrifie
vs
,
which
the
Spirit
of
god
thundereth
out
by
the
mouth
of
Paul
against
al
rebels
,
For
vndoubtedly
in
that
Paul
by
shaking
his
garments
gaue
some
token
of
detestation
,
it
was
no
humane
or
priuate
indignation
,
but
zeale
kindled
by
God
in
his
heart
:
yea
God
raised
him
vp
to
be
a
preacher
&
setter
forth
of
his
vengeance
,
to
the
end
the
enemies
of
the
worde
might
know
that
they
should
not
escape
scotfree
for
their
stubbornnesse
.
We
spake
somewhat
touching
this
signe
of
execration
or
cursing
in
the
13.
chapter
.
Let
the
Readers
repair
thither
.
The
summe
is
,
that
God
is
sorer
displeased
with
contempt
of
his
word
,
Your
blood
.
He
denounceth
to
them
vengeance
:
because
they
be
with
out
excuse
.
For
they
can
shift
no
part
of
their
fault
from
themselues
after
that
despising
the
calling
of
God
,
they
haue
indeuoured
to
put
out
the
light
of
life
.
Therfore
seeing
they
beare
the
blame
of
their
owne
destruction
,
he
doth
also
affirme
that
they
shall
be
punished
.
And
in
saying
that
he
is
cleane
,
he
testifieth
that
he
hath
done
his
dutie
:
it
is
wel
knowen
what
the
Lorde
giueth
all
his
ministers
in
charge
in
Ezechiel
.
If
thou
shew
not
vnto
the
wicked
that
hee
may
conuert
,
I
will
go
vnto
the
Gentiles
.
Though
the
Iewes
had
shewed
themselues
to
be
most
readie
to
be
taught
,
yet
ought
Paul
to
haue
emploied
himself
to
teach
the
Gentiles
,
whose
apostle
and
minister
he
was
made
:
but
here
he
expresseth
the
passage
whereby
he
withdrew
himselfe
from
the
stubborne
Iewes
,
for
all
.
For
he
obserued
this
course
in
teaching
,
that
beginning
with
the
Iewes
,
he
might
couple
the
Gentiles
with
them
in
the
societie
of
faith
:
and
so
might
make
of
both
togeather
one
bodie
of
the
church
.
When
ther
remained
no
hope
to
do
any
good
among
the
Iewes
,
then
the
Gentiles
only
remained
.
Therefore
the
sense
is
this
,
that
they
must
be
depriued
of
their
own
inheritance
,
that
it
may
bee
giuen
to
the
Gentiles
:
and
so
be
wounded
,
partly
,
that
being
striken
with
feare
,
yea
,
being
cast
down
,
they
might
come
to
soundnes
of
minde
:
partly
that
the
emulation
or
striuing
of
the
Gentiles
might
prick
them
forward
vnto
repentance
.
But
because
they
were
vncurable
,
reproche
and
shame
serued
for
this
purpose
only
to
bring
them
into
despaire
.
7
Departing
thence
.
Paul
did
not
change
his
lodging
,
whiche
hee
had
with
Priscilla
and
Aquila
,
because
hee
was
wearie
of
theyr
companie
:
but
that
he
might
more
familiarly
insinuate
himselfe
and
come
in
fauour
with
the
gentiles
.
For
I
suspect
that
this
Iustus
,
of
whom
Luke
maketh
mention
,
was
rather
a
gentile
then
a
Iew
.
Neither
doth
the
nighnes
of
the
Sinagogue
any
whit
hinder
:
for
the
Iewes
were
scattered
abroade
,
so
that
they
had
no
certaine
place
of
the
Citie
to
dwell
in
.
Yea
it
seemeth
that
Paule
did
make
choyse
of
the
house
which
did
ioyne
to
the
Synagogue
,
that
hee
might
the
more
nettle
the
Iewes
.
The
title
and
commendation
ascribed
to
lustus
,
confirmeth
this
opinion
,
for
it
is
said
that
he
was
a
worshipper
of
God
.
For
thogh
the
Iewes
had
not
sincere
religion
:
yet
because
they
did
al
professe
the
worship
of
God
,
it
might
haue
seemed
that
godlines
took
place
commonly
in
all
the
whole
nation
.
But
because
it
was
a
rare
matter
among
the
gentiles
to
worship
God
:
if
any
drewe
neere
vnto
true
godlines
,
he
hath
this
singuler
testimonie
giuen
him
,
which
is
set
against
idolatrie
.
Also
I
thinke
that
the
Corinthians
,
of
whom
Luke
speaketh
shortly
after
,
were
gentiles
.
Neuertheles
least
we
should
thinke
that
Paule
his
labour
was
altogether
fruitlesse
,
which
he
bestowed
among
the
Iewes
,
Luke
reckoneth
vp
two
of
them
which
beleeued
,
Crispus
and
Sosthenes
.
Of
whom
Paul
himselfe
speaketh
in
the
first
Chapt.
of
the
first
Epist.
to
the
Corinths
.
9
And
the
Lord
said
.
Though
the
fruite
of
Pauls
doctrine
(
in
that
he
gained
some
daily
to
Christ
)
might
haue
incouraged
him
to
go
forward
,
yet
is
the
heauenly
Oracle
added
for
his
farther
confirmation
.
Whence
we
gather
that
there
were
great
cumbates
set
before
him
,
and
that
hee
was
sore
tossed
diuers
ways
.
For
the
Lord
did
neuer
without
cause
powre
out
his
oracles
:
neither
was
it
an
ordinary
thing
with
Paule
to
haue
visions
:
but
the
Lorde
vsed
this
kinde
of
remedy
,
when
necessitie
did
so
require
:
and
the
thing
it selfe
doth
shewe
,
that
there
laide
vppon
the
holy
man
a
great
weight
of
businesse
,
vnder
which
he
might
not
onely
sweat
,
but
almost
faint
,
vnlesse
he
had
been
set
on
foot
again
&
refreshed
with
some
new
help
.
And
it
is
not
without
cause
that
hee
saieth
that
his
comming
was
base
&
contemptible
,
&
that
he
was
conuersaunt
there
in
fear
&
trembling
.
For
mine
owne
part
I
think
thus
,
Feare
not
.
This
exhortation
sheweth
that
Paule
had
cause
of
feare
ministred
vnto
him
:
for
it
had
been
a
superfluous
thing
to
correct
feare
,
or
to
will
him
not
to
feare
w
…
all
was
well
&
quiet
:
and
especially
in
a
man
so
willing
and
readie
.
Furthermore
when
the
Lord
(
to
the
end
he
may
haue
his
seruaunt
to
doe
his
duetie
faithfullie
and
stoutlie
)
beginneth
with
restraining
feare
:
by
this
we
gather
that
nothing
is
more
contrarie
to
the
pure
and
free
preaching
of
the
gospel
,
then
the
straites
of
a
faint
heart
.
And
surely
experience
doth
shew
that
none
are
faithfull
&
couragious
ministers
of
the
word
,
whom
this
fault
doth
hinder
:
and
that
those
onelie
are
rightly
prepared
and
addressed
to
teach
,
to
whom
it
is
graunted
with
boldnes
and
courage
of
heart
to
ouercome
all
manner
danger
.
In
which
respect
hee
writeth
to
Timothie
,
that
the
spirite
of
feare
is
not
giuen
to
the
preachers
of
the
Gospel
:
but
of
power
,
and
loue
,
and
sobrietie
.
Therfore
we
must
note
the
connection
of
wordes
,
Feare
not
but
speak
,
which
is
all
one
,
10
Because
I
am
.
This
is
the
former
reason
why
Paul
hauing
subdued
feare
,
must
manfully
and
stoutly
do
his
duetie
,
because
he
hath
God
on
his
side
.
Because
I
haue
much
people
.
The
second
reason
why
he
shuld
take
a
good
heart
,
is
,
because
the
Lord
wil
raise
vp
a
great
and
populous
church
ther
,
though
it
be
to
be
douted
whether
this
member
depend
vpon
that
which
goeth
next
before
:
for
the
text
will
run
fitly
thus
,
because
the
Lord
determined
by
the
hand
of
Paul
to
gather
together
a
great
church
,
he
wold
not
suffer
the
enemies
to
interrupt
the
course
of
his
labors
,
as
if
he
shuld
haue
said
,
I
will
helpe
thee
,
that
thou
mayst
not
faile
my
people
whose
minister
I
haue
appointed
thee
to
bee
.
I
doe
willingly
embrace
this
exposition
,
that
diuers
reasons
are
not
inferred
which
are
to
be
read
apart
:
but
that
they
be
so
distinguished
that
they
agree
together
.
Furthermore
the
Lord
calleth
those
his
people
,
who
though
they
might
then
for
good
causes
be
counted
strangers
:
yet
because
they
were
written
in
the
book
of
life
,
and
were
foorthwith
to
be
admitted
into
his
familie
,
they
haue
this
title
giuen
them
not
vnproperly
.
For
we
know
that
many
sheep
wander
without
the
flock
for
a
time
,
as
the
sheep
haue
many
wolues
among
them
.
Therefore
whom
the
Lord
determined
shortly
after
to
gather
to
himself
,
those
doth
he
take
for
his
people
in
respect
of
their
future
faith
.
But
let
vs
remember
that
those
are
ingraffed
into
the
body
of
Christe
,
who
appertaine
vnto
the
same
by
the
eternall
adoption
of
God
:
11
He
continued
there
a
yeere
.
We
do
not
read
that
Paul
staied
so
long
any
where
els
saue
there
:
and
yet
it
appeareth
by
his
two
Epistles
,
that
he
was
not
only
like
to
suffer
much
troubles
:
but
that
he
had
suffered
manie
vniust
and
vnmeet
things
by
reason
of
the
pride
and
vnthankfulnes
of
the
people
:
so
that
we
see
that
there
was
no
part
of
warfare
wherein
the
Lord
did
not
wonderfully
exercise
him
.
Also
we
gather
what
a
hard
&
laborous
matter
the
edifiyng
of
the
church
is
:
seeing
that
the
most
excellent
workmaster
spent
so
much
time
about
the
laying
of
the
foundation
of
one
church
only
.
Neither
doth
he
boast
that
he
had
finished
the
work
,
but
that
the
Lord
had
put
other
in
his
place
,
that
they
might
build
vpon
his
foundation
:
as
he
saith
afterward
,
that
he
had
planted
,
12
Now
when
Gallio
was
deputie
of
Achaia
,
the
Iewes
rose
with
one
accorde
against
Paul
,
and
brought
him
before
the
iudgement
seat
,
13
Saying
,
this
man
perswadeth
men
to
worship
god
contrary
to
the
law
.
14
And
when
Paul
was
about
to
open
his
mouth
,
Gallio
saide
vnto
them
,
If
it
were
any
iniurie
or
wicked
fact
,
O
Iewes
,
I
would
according
to
reason
maintaine
you
.
15
But
if
it
be
a
question
of
words
&
names
,
&
your
law
,
looke
ye
to
it
your selues
for
I
will
be
no
iudge
in
these
matters
.
16
And
he
draue
them
from
the
iudgement
seat
.
17
And
when
all
the
Greekes
had
caught
Sosthenes
the
ruler
of
the
Synagogue
,
they
smote
him
before
the
iudgement
seat
:
neither
did
Gallio
care
for
any
of
these
things
,
12
When
Gallio
.
Either
the
change
of
the
deputie
did
incourage
the
Iewes
,
to
wax
more
proud
and
insolent
:
as
froward
men
vse
to
abuse
new
things
,
that
they
may
procure
some
tumult
:
or
els
hoping
that
the
iudge
would
fauour
them
,
they
brake
the
peace
and
silence
at
a
sodain
,
which
had
continued
one
whole
yeere
.
And
the
summe
of
the
accusation
is
,
that
Paul
went
about
to
bring
in
a
false
kind
of
worship
,
contrary
to
the
law
.
Now
the
question
is
,
whether
they
spake
of
the
lawe
of
Moses
,
or
of
the
rites
vsed
in
the
empire
of
Rome
.
Because
this
latter
thing
seemeth
to
me
to
be
cold
,
I
do
rather
receiue
that
,
that
they
burdened
Paul
with
this
crime
,
that
he
brake
&
altered
the
worship
prescribed
in
the
law
of
God
,
&
that
to
the
end
they
might
hit
him
in
the
teeth
with
noueltie
or
innouation
.
And
surely
Paul
had
bin
worthy
to
haue
bin
condemned
,
if
he
had
gon
about
any
such
thing
:
but
for
asmuch
as
it
is
most
certain
that
they
did
trecherously
&
wickedly
slander
the
holy
man
,
they
indeuoured
to
couer
an
euill
cause
with
an
honest
excuse
.
We
know
how
straitly
the
Lord
commandeth
in
the
law
,
how
he
wil
haue
his
seruants
to
worship
him
.
Therefore
to
depart
from
that
rule
is
sacrilege
.
But
forasmuch
as
,
Paul
neuer
meant
to
adde
too
,
or
take
away
any
thing
from
the
law
,
he
is
vniustly
accused
of
this
fault
.
Whence
we
gather
,
that
thogh
the
faith
ful
behaue
themselues
neuer
so
vprightly
&
blamelesly
,
yet
can
they
not
escape
false
&
slanderous
reports
vntil
they
be
admitted
to
purge
them selues
.
But
Paul
was
not
only
vnworthily
and
falsly
slandered
by
the
aduersaries
:
but
when
he
would
haue
refuted
their
impudencie
&
false
reportes
,
his
mouth
was
stopt
by
the
deputie
.
Therfore
he
was
inforced
to
depart
from
the
iudgement
seat
without
defending
himselfe
.
And
Gallio
refuseth
to
heare
the
cause
,
not
for
any
euill
will
hee
bare
to
Paul
,
but
because
it
was
not
agreeable
to
the
office
of
the
deputie
to
giue
iudgement
concerning
the
religion
of
euery
prouince
.
For
though
the
Romans
could
not
enforce
the
nations
which
were
subiect
to
them
to
obserue
their
rites
:
yet
least
they
should
seem
to
allow
that
which
they
did
tollerate
,
they
forbade
their
magistrates
to
meddle
with
this
part
of
iurisdiction
.
Here
we
see
what
the
ignorance
of
true
godlines
doth
,
in
setting
in
order
the
state
of
euery
common-wealth
and
dominion
.
All
men
confesse
,
that
this
is
the
principall
thing
,
that
true
religion
bee
in
force
and
florishe
.
Now
when
the
true
God
is
knowen
,
and
the
certain
&
sure
rule
of
worshipping
him
is
vnderstood
,
there
is
nothing
more
equall
,
then
that
which
God
commandeth
in
his
law
,
to
wit
,
that
those
who
beare
rule
with
power
,
(
hauing
abolished
contrary
superstitions
)
defend
●he
pure
worship
of
the
true
God
.
But
seing
that
the
Romanes
did
obserue
their
rites
only
through
pride
&
stubbornnes
,
&
seeing
they
had
no
certainety
where
there
was
no
trueth
,
they
thought
that
this
was
the
best
way
they
could
take
,
if
they
shuld
graunt
libertie
to
those
who
dwelt
in
the
prouinces
to
liue
as
then
lusted
.
But
nothing
is
more
absurd
then
to
leaue
the
worship
of
God
to
mens
choice
.
Wherfore
it
was
not
without
cause
that
God
commanded
by
Moses
,
that
the
king
shuld
cause
a
book
of
the
law
to
be
written
out
for
himselfe
to
wit
,
that
being
well
instructed
,
15
Of
words
and
names
.
These
words
are
not
wel
packed
together
.
Yet
Gallio
speaketh
thus
of
the
law
of
God
by
way
of
contempt
,
as
if
the
Iewish
religion
did
consist
onely
in
words
&
superfluous
questions
.
And
surely
(
as
the
nation
was
much
giuen
to
contention
)
it
is
not
to
be
doubted
but
that
many
did
troble
themselues
&
others
with
superfluous
trifles
.
Yea
we
heare
with
what
Paul
hitteth
them
in
the
teeth
in
many
places
,
17
All
the
Grecians
hauing
taken
Sosthenes
.
This
is
that
Sosthenes
whom
Paul
doth
honourablie
couple
with
himselfe
as
his
companion
,
in
the
beginning
of
the
former
Epistle
to
the
Corinthians
.
And
though
there
be
no
mention
made
of
him
before
among
the
faithfull
:
yet
it
is
to
bee
thought
that
he
was
then
one
of
Paul
his
companions
&
aduocates
.
And
what
fury
did
inforce
the
Grecians
to
run
headlong
vpon
him
,
saue
only
because
it
is
alotted
to
all
the
children
of
God
to
haue
the
world
set
against
them
and
offended
with
them
&
their
cause
,
though
vnknowne
?
wherefore
there
is
no
cause
why
such
vniust
dealing
should
trouble
vs
at
this
day
,
when
wee
see
the
miserable
church
oppugned
on
euerie
side
.
Moreouer
,
the
frowardnes
of
mans
nature
is
depainted
out
vnto
vs
as
in
a
table
:
admit
we
graunt
that
the
Iewes
wer
hated
euery
where
for
good
causes
,
yet
why
are
the
Grecians
rather
displeased
with
Sosthenes
a
modest
man
,
then
with
the
autors
of
the
tumult
,
who
troubled
Paul
without
any
cause
namely
,
this
is
the
reason
:
bicause
when
men
are
not
gouerned
with
the
spirit
of
god
,
they
are
caried
headlong
vnto
euil
as
it
wer
by
the
secret
inspiration
of
nature
:
notwithstanding
it
may
be
,
that
they
bare
Sosthenes
such
hatred
,
thinking
he
had
lodged
wicked
men
to
raise
sedition
.
Neither
did
Gallio
care
for
any
of
these
things
,
This
loosenesse
must
bee
imputed
not
so
much
to
the
sluggishnes
of
the
deputie
as
to
the
hatred
of
the
Iewish
religion
.
The
Romans
could
haue
wished
that
the
remembrance
of
the
true
God
had
bin
buried
.
And
therfore
when
as
it
was
lawfull
for
them
to
vowe
their
vowes
,
and
to
pay
them
to
all
the
Idols
of
Asia
and
Grecia
:
it
was
a
deadly
fact
to
do
sacrifice
to
the
god
of
Israel
.
Finally
,
in
the
common
liberty
of
al
manner
superstition
,
only
true
religion
was
accepted
.
This
is
the
cause
that
Gallio
winketh
at
the
iniurie
done
to
Sosthenes
.
He
professed
of
late
that
he
would
punish
iniuries
if
anye
were
done
:
now
he
suffereth
a
guiltlesse
man
to
be
beaten
before
the
iudgement
seate
.
Whence
commeth
this
sufferance
,
saue
onely
because
he
did
in
heart
desire
that
the
Iewes
might
one
slea
another
,
that
their
religion
might
be
put
out
with
them
.
But
for
as
much
as
by
the
mouth
of
Luke
,
the
spirite
condemneth
Gallio
his
carelesnes
,
because
he
did
not
aide
a
man
which
was
vniustly
punished
:
let
our
magistrates
know
that
they
be
farre
more
inexcusable
,
if
they
winke
at
iniuries
&
wicked
factes
,
if
they
bridle
not
the
wantonnes
of
the
wicked
,
if
they
reach
not
forth
their
hand
to
the
oppressed
.
But
&
if
the
sluggish
are
to
looke
for
iust
damnation
,
what
terrible
iudgement
hangeth
ouer
the
heades
of
those
who
are
vnfaithful
&
wicked
,
who
by
fauouring
euil
causes
,
&
bearing
with
wicked
facts
,
set
vp
as
it
were
a
banner
of
want
of
punishment
,
and
are
fannes
to
kindle
boldnes
to
do
hurt
?
18
And
when
Paul
had
tarried
there
many
dayes
,
hauing
taken
his
leaue
of
the
brethren
he
sailed
into
Syria
,
Priscilla
and
Aquila
accompanying
him
,
when
he
had
shauen
his
head
at
Cenchrea
:
for
he
had
a
vow
.
19
And
he
came
to
Ephesus
,
where
he
left
them
.
And
when
he
had
entred
into
the
Synagogue
,
he
disputed
with
the
Iewes
.
20
And
when
they
desired
him
that
he
would
stay
longer
time
with
them
,
he
did
not
consent
:
21
But
tooke
his
leaue
,
saying
,
I
must
needs
keepe
the
feast
which
is
at
hand
in
Ierusalem
:
but
I
will
returne
to
you
againe
God
willing
.
And
he
loosed
from
Ephesus
.
22
And
when
he
was
come
downe
to
Cesaria
,
and
was
gone
vp
and
had
saluted
the
Church
,
he
came
downe
to
Antioch
.
23
And
when
he
had
tarried
there
some
time
,
he
departed
,
walking
through
the
countrie
of
Galacia
and
Phrygia
in
order
,
strengthning
all
the
disciples
.
18
And
when
he
had
tarried
there
many
daies
.
Paul
his
constancie
appeareth
in
this
,
in
that
he
is
not
driuen
away
with
fear
,
least
he
shoulde
trouble
the
disciples
who
were
as
yet
ignorant
&
weak
,
with
his
sodaine
and
vntimely
departure
.
We
read
in
many
other
places
,
that
when
persecution
was
raised
against
him
elswhere
,
he
fled
forthwith
.
What
is
the
cause
then
that
he
staieth
at
Corinthus
?
to
wit
,
when
he
saw
that
the
enemies
wer
prouoked
with
his
presence
to
rage
against
the
whol
church
he
did
not
doubt
but
that
the
faithfull
should
haue
peace
and
rest
by
his
departure
:
but
now
when
he
seeth
their
malice
brideled
,
so
that
they
can
not
hurt
the
flock
of
God
,
he
had
rather
sting
and
nettle
them
:
then
by
departing
to
minister
vnto
them
any
new
occasion
of
rage
.
Furthermore
this
was
the
third
iourney
which
Paul
took
to
Ierusalem
.
For
going
from
Damascus
he
went
once
vp
that
he
might
be
made
knowen
to
the
Apostles
.
And
he
was
sent
the
second
time
with
Barnabas
that
he
might
handle
and
end
the
controuersie
about
ceremonies
.
But
Luke
doth
not
set
downe
for
what
cause
hee
now
tooke
such
a
long
and
laborous
iourney
,
determining
with
all
speed
to
returne
.
When
he
had
shorne
his
head
.
It
is
vncertaine
whether
that
be
spoken
of
Aquila
or
of
Paul
:
neither
skilleth
it
much
.
Though
I
interprete
it
willingly
of
Paul
:
because
it
semeth
to
me
a
likely
thing
,
that
he
did
this
for
because
of
the
Iewes
,
vnto
whom
he
was
about
to
com
.
Assuredly
I
think
this
to
be
a
thing
which
all
men
graunt
,
that
hee
made
not
any
ceremoniall
vow
for
his
own
cause
only
,
that
he
might
do
some
worship
to
god
.
He
knew
that
that
was
to
continue
only
for
a
time
which
God
commanded
vnder
the
law
to
the
old
people
:
and
we
know
how
diligently
he
teacheth
that
the
kingdome
of
God
consisteth
not
in
these
externall
elements
,
and
how
straightly
he
vrgeth
the
abrogating
thereof
.
It
had
byn
an
absurd
thing
for
him
to
bind
his
owne
conscience
with
that
religion
from
which
he
had
loosed
al
other
men
.
Therefore
he
did
sheare
his
head
for
no
other
cause
,
saue
onely
that
he
might
apply
himselfe
to
the
Iewes
who
were
as
yet
ignorant
,
&
not
throughly
taught
:
as
he
doth
testifie
that
he
tooke
vpon
him
the
voluntary
obseruing
of
the
law
,
from
which
he
was
freed
,
that
hee
might
gain
those
who
wer
vnder
the
law
.
If
any
man
obiect
that
it
was
not
lawfull
for
him
to
make
semblance
of
a
vow
,
which
he
had
not
made
from
his
hart
:
we
may
easily
answere
,
19
Entring
into
the
Synagogue
.
In
that
hee
shooke
his
garment
at
Corinthus
,
it
was
done
for
that
cause
(
as
this
place
teacheth
)
that
hee
might
cast
off
the
whole
nation
:
but
only
such
as
hee
had
alreadie
tryed
to
be
of
desperate
obstinacie
.
Now
he
commeth
afresh
vnto
the
Ephesians
,
that
he
might
trie
whether
he
could
find
any
more
obedience
among
them
.
Furthermore
,
it
is
a
wonder
,
that
seeing
it
appeareth
by
Luke
his
report
,
that
he
was
heard
more
patiently
in
this
Synagogue
then
in
any
other
place
,
&
also
that
he
was
requested
to
tarry
,
he
did
not
grant
their
request
.
Hence
we
may
easily
gather
that
which
I
said
before
,
that
he
had
some
great
cause
to
go
vp
to
Ierusalem
in
hast
.
Also
he
himself
sheweth
that
he
must
make
hast
,
saying
,
I
must
keepe
the
feast
which
is
at
hande
at
Ierusalem
.
Neither
is
it
to
be
doubted
but
that
after
he
had
set
things
in
good
order
there
,
he
departed
with
their
good
leaue
:
and
we
may
gather
out
of
Luke
his
wordes
that
they
did
admit
his
excuse
,
least
the
repulse
should
offend
them
.
And
this
is
worth
the
noting
,
that
when
better
hope
to
doe
good
is
offered
vs
,
then
wee
were
wont
to
haue
,
wee
are
drawen
vnto
diuers
affaires
as
it
were
by
the
hand
of
God
:
that
we
may
learne
to
giue
ouer
our selues
to
be
gouerned
at
his
pleasure
.
The
feast
.
That
which
I
said
of
late
touching
the
vow
,
doth
also
appertaine
vnto
the
feast
day
.
For
Paul
meant
not
to
do
thereby
any
dutie
of
godlinesse
to
God
:
but
to
be
at
the
assembly
,
wherein
he
might
do
more
good
then
at
any
other
time
of
the
yere
.
For
the
Epistle
to
the
Galathians
doth
sufficiently
testifie
what
account
he
made
of
difference
of
daies
.
And
we
must
note
that
he
maketh
no
promise
touching
his
return
,
22
When
he
came
down
to
Caesarea
.
Though
Luke
sath
in
a
word
that
Paul
saluted
the
church
at
Ierusalem
:
yet
is
it
certain
that
he
was
drawn
thither
with
some
great
necessitie
.
And
yet
we
may
gather
by
this
text
,
that
he
stayed
not
long
at
Ierusalem
:
peraduenture
because
thinges
fell
not
out
as
he
would
.
Moreouer
,
he
declareth
that
his
iourney
in
his
returne
was
not
idle
or
barren
,
in
that
he
saith
that
he
strengthened
al
the
disciples
:
vndoubtedly
not
without
great
paines
taking
,
because
he
was
enforced
to
goe
hither
and
thither
,
and
oft
to
turne
out
of
his
way
for
this
word
cathexes
doth
signifie
a
continuall
course
.
Now
we
haue
alreadie
declared
in
what
respect
those
bee
called
Disciples
who
had
giuen
their
names
to
Christ
,
24
And
a
certaine
Iewe
named
Apollos
,
borne
in
Alexandria
,
an
eloquent
man
,
came
to
Ephesus
being
mightie
in
the
scriptures
.
25
He
was
instructed
in
the
way
of
the
Lord
,
&
being
feruent
in
the
spirite
he
spake
and
taught
diligently
those
things
which
are
the
Lords
:
knowing
onelie
the
Baptisme
of
Iohn
.
26
And
he
began
to
speake
freely
in
the
synagogue
:
whom
when
Priscilla
and
Aquila
had
heard
,
they
tooke
him
to
their
companie
,
&
shewed
him
the
way
of
the
Lord
more
perfectly
.
27
And
when
he
was
determined
to
goe
into
Achaia
,
the
brethren
exhorting
him
,
wrote
to
the
disciples
that
they
should
receiue
him
,
who
when
he
was
come
,
he
helped
them
much
who
had
beleeued
through
grace
.
28
For
he
ouercame
the
Iewes
mightily
,
and
that
openly
,
shewing
by
the
Scriptures
that
Iesus
was
Christ
.
24
A
certaine
Iew
.
This
ought
for
good
causes
to
be
ascribed
to
the
prouidence
of
God
,
in
that
whiles
Paul
is
inforced
to
depart
from
Ephesus
,
Apollos
commeth
in
his
place
,
to
supplie
his
absence
.
And
it
is
very
expedient
to
know
the
beginning
of
this
man
of
what
sort
it
was
,
for
as
much
as
he
was
also
Paul
his
successour
among
the
Corinthians
,
&
did
behaue
himselfe
so
excellently
,
and
did
his
faithful
indeuour
,
and
tooke
great
paines
,
so
that
Paul
commendeth
him
honorably
as
a
singular
fellowe
in
office
.
I
haue
planted
(
saith
he
)
Apollo
hath
watered
.
25
He
was
instructed
.
That
which
Luke
addeth
shortly
after
,
seemeth
not
to
agree
with
this
commendation
,
to
wit
,
that
he
knew
only
the
baptisme
of
Iohn
.
But
this
later
member
is
added
by
way
of
correction
.
Neuerthelesse
these
two
agree
very
well
together
:
that
he
vnderstood
the
doctrine
of
the
Gospel
,
because
he
both
knewe
that
the
Redeemer
was
giuen
to
the
worlde
,
and
also
was
well
and
sincerely
instructed
concerning
the
grace
of
reconciliation
:
and
yet
had
he
beene
trayned
vp
only
in
the
principles
of
the
Gospel
,
so
much
as
coulde
be
had
out
of
Iohn
his
institution
.
Being
feruent
in
spirite
he
spake
.
Apollos
hath
another
commendation
giuen
him
in
these
wordes
,
that
he
was
inflamed
with
an
holie
zeale
to
teache
.
Doctrine
without
zeale
is
either
like
a
sworde
in
the
hande
of
a
mad
man
,
or
els
it
lieth
still
as
colde
and
without
vse
,
or
els
it
serueth
●or
vaine
and
wicked
bo●sting
.
For
wee
see
that
some
learned
men
become
slouthful
:
othersome
(
which
is
worse
)
become
ambitious
:
othersome
(
which
is
of
al
,
the
worst
)
trouble
the
church
with
contention
and
brawling
.
Therefore
that
doctrine
shal
be
vnsauery
,
which
is
not
ioyned
with
zeal
.
But
let
vs
remember
that
Luke
putteth
the
knowledge
of
the
Scripture
in
the
first
place
,
which
must
be
the
moderation
of
zeale
,
for
we
know
that
many
are
feruent
without
consideration
;
as
the
Iewes
did
rage
against
the
gospel
,
by
reason
of
a
peruerse
affection
which
they
did
beare
toward
the
lawe
:
and
euen
at
this
day
we
see
how
whotte
the
papistes
bee
,
who
are
carried
headlong
with
furious
violence
,
being
pricked
forward
with
an
opinion
vnaduisedly
conceiued
.
Therfore
let
knowledge
be
present
that
it
may
gouern
zeale
.
And
now
it
is
said
that
zeale
was
the
cause
of
diligence
,
because
Apollos
gaue
himselfe
to
teach
diligently
.
But
and
if
that
man
being
not
yet
throughly
&
perfectly
taught
in
the
Gospel
,
did
preach
Christ
so
diligently
and
freely
:
what
excuse
doe
those
men
hope
to
haue
,
who
know
that
more
perfectly
and
fullie
,
which
he
knew
not
as
yet
,
if
they
doe
not
indeuour
so
muche
as
in
them
lieth
,
to
further
and
aduaunce
the
kingdome
of
Christ
.
Luke
doth
attribute
zeale
to
the
spirite
therefore
,
because
it
is
a
rare
and
peculiar
gift
:
neither
doe
I
so
expound
it
that
Apollos
was
mooued
and
pricked
forward
with
the
instinct
of
his
mind
,
but
by
motion
of
the
holy
Spirite
.
26
Whom
when
Priscilla
.
By
this
it
appeareth
how
farre
Priscilla
and
Aquila
were
from
the
loue
themselues
,
and
from
enuying
another
mans
vertue
,
in
that
they
deliuer
those
things
familiarly
and
priuately
to
an
eloquent
man
,
which
he
may
afterward
vtter
publikely
.
They
excelled
not
in
the
same
grace
,
wherein
hee
did
excell
,
and
peraduenture
they
might
haue
been
despised
in
the
congregation
.
Moreouer
they
most
diligently
helpe
him
whom
they
see
better
furnished
as
well
with
eloquence
as
the
vse
of
the
scripture
:
so
that
they
keepe
silence
,
and
he
alone
is
heard
.
Againe
,
this
was
no
small
modestie
which
was
in
Apollos
in
that
hee
doeth
suffer
himselfe
to
bee
taught
and
instructed
not
only
in
an
handicraftsman
,
but
also
by
a
woman
.
Hee
was
mightie
in
the
scripture
,
and
did
surpasse
them
:
but
as
touching
the
accomplishment
of
the
kingdome
of
Christ
,
those
doe
pollish
and
trim
him
who
might
seeme
to
bee
scarce
fit
ministers
.
Also
we
see
that
at
that
time
women
were
not
so
ignorant
of
the
word
of
God
as
the
Papistes
will
haue
them
:
forasmuch
as
wee
see
that
one
of
the
chiefe
teachers
of
the
Churche
was
instructed
by
a
woman
.
Notwithstanding
wee
must
remember
that
Priscilla
did
execute
this
function
of
teaching
at
home
in
her
owne
house
,
that
shee
might
not
ouerthrowe
the
order
prescribed
by
God
and
nature
.
27
When
he
was
determined
.
Luke
doth
not
expresse
for
what
cause
Apollos
would
goe
to
Achaia
.
Notwithstanding
wee
gather
out
of
the
text
that
he
was
not
allured
with
any
priuate
commoditie
,
but
because
more
plentifull
frute
in
spreading
abroade
the
Gospell
did
shewe
it selfe
there
:
because
the
brethren
did
more
encourage
him
with
their
exhortation
,
and
did
spurre
him
when
hee
did
alreadie
runne
.
Which
they
would
not
haue
done
,
vnlesse
it
had
been
for
the
common
profite
of
the
Church
.
For
it
had
been
an
absurd
thing
to
intreate
a
man
to
depart
to
another
place
,
whose
faithfull
industrie
they
alreadie
vsed
,
and
did
knowe
that
they
should
haue
neede
of
him
afterward
,
vnlesse
there
had
been
som
better
recompence
offered
.
And
I
take
it
that
the
brethren
of
Ephesus
wrote
to
those
of
Achaia
,
not
onely
that
they
shoulde
prouide
lodging
for
the
man
,
but
also
that
they
shoulde
suffer
him
to
teache
.
This
is
holy
commendation
in
deede
,
when
wee
studie
to
extoll
euerie
good
man
with
our
testimonie
and
consent
:
least
the
giftes
of
the
holie
ghost
,
which
he
hath
giuen
to
euery
man
for
the
edifiyng
of
the
church
,
lie
buried
.
When
he
came
.
The
brethren
forsawe
this
,
who
had
alreadie
had
experience
thereof
,
when
they
exhorted
him
to
addresse
himselfe
to
that
iourney
,
which
he
had
alreadie
in
minde
conceiued
.
And
whereas
it
is
saide
that
he
helped
the
faithfull
much
,
wee
may
take
it
two
wayes
:
eyther
that
he
helped
those
who
were
not
so
well
furnished
,
and
that
hee
did
support
them
to
beat
downe
the
pride
of
their
enemies
:
for
euery
man
was
not
able
to
haue
weapon
in
readinesse
,
to
vndertake
a
harde
combate
against
old
enemies
,
who
woulde
neuer
haue
yeelded
vnlesse
they
had
been
inforced
:
or
that
hee
aided
them
least
their
faith
shoulde
faile
being
shaken
with
the
gainsaying
of
the
enemies
:
which
thing
doth
oftentimes
befall
the
weake
.
I
take
it
that
they
wer
holpen
both
waies
:
that
hauing
a
skilfull
and
practised
captaine
,
they
gate
the
victorie
in
the
conflict
.
Secondly
,
that
their
faith
was
fortified
with
a
new
prop
,
that
it
might
be
without
danger
of
wauering
Furthermore
Luke
semeth
to
note
that
the
brethren
were
holpen
with
this
stoutnesse
and
constancie
,
when
as
he
sayth
,
that
he
disputed
publikely
with
the
Iewes
.
For
this
was
a
signe
of
zeale
and
boldnesse
,
not
to
flie
the
light
.
Whereas
in
the
ende
of
the
sentence
,
these
wordes
are
vsed
,
through
grace
:
it
doth
either
agree
with
the
worde
going
before
,
they
beleeued
:
or
els
it
must
be
referred
vnto
the
helpe
wherewith
he
helped
the
brethren
.
The
former
interpretation
is
nothing
hard
.
For
the
meaning
thereof
shall
be
this
,
that
the
faithful
were
illuminate
by
the
grace
of
God
,
that
they
might
beleeue
as
if
he
had
said
:
The
brethren
who
were
alredie
called
by
the
benefite
of
God
vnto
faith
,
were
furthered
.
Yet
the
other
text
seemeth
to
agree
better
,
that
Apollos
in
imparting
that
grace
which
hee
had
receiued
,
with
the
brethren
,
did
helpe
them
.
So
that
,
through
grace
,
shall
import
as
muche
,
as
according
to
the
measure
of
the
grace
receiued
.
28
Hee
ouercame
the
Iewes
.
By
this
it
appeareth
to
what
vse
that
abilitie
which
Apollos
had
(
in
that
he
was
mighty
in
the
holy
scriptures
)
did
serue
:
to
wit
,
because
he
had
a
strong
and
forcible
proof
to
reproue
and
ouercome
the
enemies
withall
.
Also
the
state
of
the
disputation
is
briefly
set
downe
,
that
Iesus
is
Christe
.
For
this
was
out
of
question
among
the
Iewes
,
that
Christe
was
promised
to
bee
the
deliuerer
:
but
it
was
a
hard
matter
to
perswade
them
,
that
Iesus
the
son
of
Mary
was
this
Christ
through
whom
saluation
was
offered
.
Therefore
it
was
expedient
for
Apollos
so
to
dispute
concerning
the
office
of
Christe
that
hee
might
proue
that
the
testimonies
of
the
Scripture
were
fulfilled
in
the
sonne
of
Mary
:
and
that
hee
might
thereby
gather
that
hee
was
Christe
.
Also
this
place
doth
testifie
,
that
the
scripture
is
profitable
not
onely
to
teach
,
but
also
to
breake
the
obstinacie
of
those
,
which
doe
not
obey
and
followe
willingly
.
For
our
faith
should
not
otherwise
bee
firme
enough
,
vnlesse
there
were
an
euident
demonstration
extaunt
there
of
those
thinges
,
which
are
necessarie
to
be
knowen
for
saluation
.
Surely
if
the
lawe
and
the
prophetes
had
so
great
light
,
that
Apollos
did
thereby
proue
manifestly
that
Iesus
is
Christe
,
as
if
he
did
point
out
the
matter
with
his
finger
:
the
adding
of
the
Gospel
muste
bring
this
to
passe
at
least
,
that
the
perfect
knowledge
of
Christe
may
bee
fet
from
the
whole
scripture
.
Wherfore
it
is
detestable
blasphemie
against
God
in
that
the
papists
say
,
that
the
scripture
is
darke
and
doubtfull
.
For
to
what
end
should
god
haue
spoken
vnlesse
the
plaine
&
inuincible
truth
should
shew
it selfe
in
his
words
?
And
wheras
they
infer
,
that
we
must
stand
to
the
authority
of
the
church
,
&
they
are
not
to
dispute
with
heretiks
out
of
the
scriptures
:
their
cauil
is
sufficiently
refuted
by
Luke
.
For
seeing
there
was
nothing
more
stubborn
then
the
Iewes
,
we
need
not
to
feare
but
that
those
weapons
wherto
Apollos
trusted
,
and
ouercame
them
,
shal
suffice
vs
against
all
heretikes
!
seeing
that
by
them
we
get
the
victorie
of
the
diuell
,
the
prince
of
all
errours
.
CHAP.
XIX
.
1
And
it
came
to
passe
when
Apollos
was
at
Corinthus
,
that
Paul
hauing
gone
through
the
vpper
partes
came
to
Ephesus
,
and
hauing
found
certaine
disciples
he
said
vnto
them
:
2
Haue
ye
receiued
the
holy
ghost
since
ye
beleeued
?
But
they
said
vnto
him
,
yea
,
wee
haue
not
so
much
as
heard
whether
there
be
any
holy
ghost
.
3
And
he
said
vnto
them
,
wherewith
were
yee
then
baptised
?
And
they
sayde
,
with
the
Baptisme
of
Iohn
.
4
And
Paul
said
,
Iohn
truely
baptized
with
the
baptisme
of
repentance
,
speaking
to
the
people
,
that
they
should
beleeue
in
him
who
should
come
after
him
:
that
is
,
in
Christ
Iesus
.
5
When
they
hearde
these
thinges
they
were
baptised
in
the
name
of
the
Lorde
Iesus
.
6
And
when
Paul
had
laide
his
handes
vpon
them
,
the
holy
Ghost
came
vppon
them
,
and
they
spake
with
tongues
and
did
prophecie
.
7
And
all
the
men
were
about
twelue
.
1
Luke
sheweth
here
that
the
Church
of
Ephesus
was
not
only
confirmed
and
increased
by
Paul
his
returne
,
but
also
that
there
was
a
miracle
wrought
there
,
because
the
visible
graces
of
the
spirite
were
gyuen
to
certaine
rude
and
newe
Disciples
.
Furthermore
,
it
not
knowen
,
whether
they
were
inhabitauntes
of
the
citie
,
or
straungers
,
neyther
doth
it
greatly
skill
.
It
is
not
to
bee
doubted
,
but
that
they
were
Iewes
;
because
they
had
receiued
the
Baptisme
of
Iohn
:
also
it
is
to
be
thought
,
that
they
dwelt
at
Ephesus
,
when
Paule
founde
them
there
.
2
Whether
they
had
receiued
the
holie
Ghost
.
The
end
of
the
history
doth
shew
that
Paul
doth
not
speake
in
this
place
of
the
spirite
of
regeneration
,
but
of
the
special
gifts
,
which
God
gaue
to
diuers
at
the
beginning
of
the
Gospel
,
for
the
common
edifying
of
the
Church
.
But
now
vppon
this
interrogation
of
Paule
ariseth
a
question
,
whether
the
spirit
were
common
to
all
euerie
where
at
that
time
.
For
if
he
were
giuen
onely
to
a
fewe
,
why
doth
he
ioine
him
with
faith
,
as
if
they
were
so
linked
together
,
that
they
could
not
be
separate
?
Peraduenture
,
they
were
none
of
the
common
sort
:
or
because
they
were
an
indifferent
number
,
that
is
twelue
.
Paul
demaundeth
whether
they
were
all
without
the
giftes
of
the
spirite
.
Notwithstanding
I
thinke
thus
,
that
so
manye
Iewes
were
offered
in
presence
of
the
Gentiles
,
not
by
chaunce
but
by
the
counsaile
of
God
,
and
that
at
one
time
beeyng
Disciples
,
that
is
,
of
the
number
of
the
faithfull
,
who
did
notwithstanding
confesse
that
they
were
ignorant
of
the
principal
glory
of
the
gospel
,
which
was
apparant
in
spirituall
giftes
that
by
them
Paul
his
ministerie
might
be
beautified
,
and
set
foorth
.
For
it
is
vnlike
that
Apollos
lefte
so
few
Disciples
at
Ephesus
:
and
he
might
haue
taught
them
better
,
sithence
that
hee
learned
the
waye
of
the
Lorde
perfectly
of
Priscilla
and
Aquila
.
Moreouer
,
I
doe
not
doubt
but
that
the
brethren
of
whom
Luke
spake
before
,
were
other
then
these
.
In
summe
,
when
Paul
seeth
that
these
men
doe
professe
the
name
of
Christ
,
to
the
end
he
may
haue
a
more
certaine
triall
of
their
faith
,
he
asketh
them
whether
they
haue
receiued
the
holy
Ghost
.
For
it
appeareth
by
Paul
himself
that
this
was
a
signe
&
token
of
the
grace
of
God
to
establish
the
credite
of
doctrine
:
I
would
know
of
you
whether
yee
receiued
the
holy
ghost
by
the
workes
of
the
law
,
Wee
knowe
not
whether
there
bee
anie
holie
Ghost
.
Howe
could
it
be
,
that
men
being
Iewes
heard
nothing
of
the
spirite
,
concerning
which
the
prophetes
speake
euery
where
,
and
whose
commendations
and
titles
are
extaunt
in
the
whole
Scripture
.
Surely
wee
gather
by
this
that
Paule
did
neither
speake
generally
of
the
Spirite
:
and
that
these
menne
as
they
were
asked
,
did
denie
that
they
knewe
those
visible
graces
,
wherewith
GOD
had
beautified
the
kingdome
of
his
sonne
.
Therefore
they
confesse
that
they
knowe
not
whether
God
giue
such
giftes
.
Therefore
there
is
in
the
woorde
Spirite
the
figure
Metonymia
.
And
this
sense
doth
that
confirme
,
that
if
they
had
altogether
denied
that
they
knew
any
thing
concerning
the
spirite
of
God
,
Paul
woulde
not
haue
passed
ouer
with
silence
such
a
grosse
errour
,
yea
an
errour
altogether
monstrous
.
When
he
demaundeth
to
what
ende
,
or
ho●
they
were
baptised
,
hee
sheweth
therewithall
,
that
wheresoeuer
Christ
had
been
soundly
and
throughly
preached
,
the
visible
graces
did
also
appeare
,
that
suche
woorship
might
be
common
to
all
Churches
.
Wherefore
no
maruell
if
Paul
woonder
that
the
faithful
are
ignoraunt
of
such
glorie
of
Christ
,
which
God
woulde
haue
to
bee
apparant
euery
where
at
that
time
:
and
adding
a
correction
immediatly
,
he
telleth
them
,
that
they
must
not
stay
in
those
rudiments
which
they
had
learned
:
because
it
was
Iohn
his
office
to
prepare
Disciples
for
Christ
.
4
Iohn
truelie
.
Paul
his
admonition
tended
to
this
end
,
that
these
men
being
conuict
of
their
ignorance
,
might
desire
to
goe
forward
.
He
sayth
that
Iohn
preached
of
Christ
who
was
to
come
.
Therfore
he
sent
out
his
disciples
,
that
running
in
the
course
they
might
goe
toward
Christ
,
who
was
not
as
yet
reuealed
.
Wherfore
to
the
end
these
men
may
not
flatter
themselues
,
&
refuse
to
go
forward
,
he
sheweth
that
they
be
yet
far
from
the
marke
.
For
the
feeling
of
want
doth
enforce
men
to
desire
that
which
is
as
yet
lacking
.
The
summe
commeth
to
this
end
,
as
if
Paul
had
said
,
Before
Christ
was
glorified
,
this
power
of
his
did
not
appeare
in
the
world
:
when
he
was
ascended
into
heauen
,
he
wold
haue
his
kingdom
to
florish
thus
.
Therfore
the
graces
of
the
spirit
were
much
lesse
shedde
out
when
Iohn
was
as
yet
in
the
course
of
his
ambassage
,
which
doe
nowe
declare
that
Christ
sitteth
at
the
right
hand
of
his
father
.
Forasmuch
as
he
had
not
as
then
openly
shewed
himself
to
be
the
redeemer
of
the
world
.
Therefore
know
yee
that
you
must
goe
farther
forward
:
because
yee
be
farre
from
the
marke
.
So
that
hee
doeth
plainely
shewe
that
the
faith
of
the
godly
who
had
beene
taught
by
Iohn
,
ought
to
haue
looked
vnto
Christ
who
was
to
come
,
least
these
men
should
stand
still
being
newly
entred
,
without
going
any
farther
.
And
euen
by
this
also
are
we
taught
that
the
Baptisme
of
Iohn
was
a
token
of
Repentance
and
remission
of
sinnes
,
and
that
our
Baptisme
at
this
day
doth
not
differ
any
thing
from
it
,
saue
onely
that
Christ
is
alreadie
reuealed
,
and
in
his
death
and
resurrection
our
saluation
is
made
perfect
:
and
so
Baptisme
was
brought
vnto
his
effect
:
because
out
of
that
fountaine
of
Christes
death
and
resurrection
whereof
I
haue
spoken
,
floweth
repentance
,
and
thither
is
faith
referred
againe
that
it
may
thence
fet
free
righteousnes
.
In
summe
,
Paule
sheweth
plainely
that
that
was
the
baptisme
of
regeneration
and
renouation
as
is
ours
.
And
because
both
purging
and
newnesse
of
life
doeth
flow
from
Christ
alone
,
hee
saieth
that
it
was
grounded
in
his
faith
,
by
which
words
we
be
also
taught
,
that
hereupon
dependeth
all
the
force
of
Baptisme
,
that
we
lay
holde
vpon
by
faith
in
Christ
whatsoeuer
Baptisme
doth
figure
:
so
farre
off
is
it
that
the
vtward
signe
doeth
derogate
from
,
or
diminish
the
grace
of
Christ
any
iote
.
5
When
they
heard
these
things
.
Because
the
men
of
old
had
conceiued
an
opinion
that
the
Baptisme
of
Iohn
and
of
Christ
were
diuerse
,
it
was
no
inconuenient
thing
for
them
to
bee
baptized
againe
,
who
were
only
prepared
with
the
Baptisme
of
Iohn
.
But
that
that
diuersitie
was
falsely
and
wickedly
by
them
beleeued
,
it
appeareth
by
this
,
in
that
it
was
a
pledge
and
token
of
the
same
adoption
,
and
of
the
same
newnesse
of
life
,
which
we
haue
at
this
day
in
our
Baptisme
:
and
therefore
we
do
not
reade
that
Christ
did
baptise
those
againe
,
who
came
from
Iohn
vnto
him
.
Moreouer
Christ
receiued
Baptisme
in
his
owne
flesh
,
that
he
might
couple
himselfe
with
vs
by
that
visible
signe
:
but
if
that
feigned
diuersitie
bee
admitted
,
this
singular
benefit
shall
fall
away
and
perish
,
Othersome
denie
that
Baptisme
was
repeated
:
because
they
were
baptized
amisse
by
some
foolish
enimie
of
Iohn
.
But
because
their
coniecture
hath
no
colour
,
yea
the
wordes
of
Paul
doe
rather
import
that
they
were
the
true
and
naturall
disciples
of
Iohn
,
and
Luke
doth
honourablie
call
them
disciples
of
Christ
:
I
doe
not
subscribe
to
this
opinion
:
and
yet
I
denie
that
the
baptisme
of
water
was
repeated
,
because
the
wordes
of
Luke
import
no
other
thing
saue
onely
that
they
were
baptized
with
the
Spirit
.
First
it
is
no
newe
thing
for
the
name
of
Baptisme
to
be
translated
vnto
the
Giftes
of
the
Spirit
,
as
we
saw
in
the
first
and
in
the
eleuenth
Chapters
,
Also
that
when
the
Spirit
came
down
vpon
Cornelius
,
Peter
remembred
the
words
of
the
Lorde
,
yee
shal
be
baptized
with
the
holy
Ghost
.
Againe
wee
see
that
those
visible
giftes
are
spoken
off
by
name
in
this
place
,
and
that
the
same
are
giuen
with
baptisme
.
And
whereas
it
followeth
immediatly
,
that
when
he
had
laide
his
hands
vpon
them
,
the
Spirit
came
,
I
take
it
to
be
added
by
way
of
interpretation
:
for
it
is
a
kinde
of
speaking
much
vsed
in
the
scripture
,
first
to
set
downe
a
thing
briefely
,
and
afterward
to
make
it
more
plaine
.
Therefore
that
which
by
reason
of
breuitie
was
somewhat
obscure
,
doth
Luke
better
expresse
,
and
lay
more
open
,
saying
,
that
by
laying
on
of
handes
the
Spirit
was
giuen
them
.
If
any
man
obiect
,
that
when
Baptisme
is
put
for
the
giftes
of
the
Spirit
,
it
is
not
taken
simplie
,
but
hauing
somewhat
added
to
it
:
I
answere
that
Luke
his
meaning
doth
sufficiently
appeare
by
the
text
:
and
againe
,
that
Luke
doth
allude
vnto
the
Baptisme
whereof
he
spake
.
And
surely
if
you
vnderstande
it
of
the
externall
signe
,
it
shall
be
an
absurde
thing
that
it
was
giuen
them
,
without
vsing
any
better
doctrine
.
But
and
if
you
take
it
metaphorically
for
institution
,
the
speech
shal
be
as
yet
harsh
:
and
the
narration
should
not
agree
,
that
After
they
were
taught
the
holy
Ghost
came
downe
vpon
them
.
Furthermore
as
I
confesse
that
this
laying
on
of
hands
was
a
sacrament
:
so
I
say
that
those
fel
through
ignorance
,
who
did
continually
imitate
the
same
.
For
seeing
that
all
men
agree
in
this
,
that
it
was
a
grace
which
was
to
last
onely
for
a
time
,
which
was
shewed
by
that
signe
:
it
is
a
peruerse
and
ridiculous
thing
to
retaine
the
signe
sythence
the
trueth
is
taken
away
.
There
is
another
respect
of
Baptisme
and
the
Supper
,
wherein
the
Lorde
doeth
testifie
that
those
giftes
are
laid
open
for
vs
,
which
the
Church
shal
enioy
euen
vntill
the
ende
of
the
worlde
.
Wherefore
we
must
diligently
and
wisely
distinguish
perpetuall
sacramentes
from
those
which
last
only
for
a
time
,
least
vaine
and
friuolous
visures
haue
a
place
among
the
Sacramentes
.
Whereas
the
men
of
old
time
did
vse
laying
on
of
hands
,
that
they
might
confirme
the
profession
of
faith
in
those
who
were
growen
vp
,
I
do
not
mislike
it
:
so
that
no
man
thinke
that
the
grace
of
the
Spirit
is
annexed
to
such
a
ceremonie
,
as
doeth
Ierome
against
the
Luciferians
.
But
the
Papists
are
worthie
of
no
pardon
,
who
being
not
content
with
the
ancient
rite
,
durst
thrust
in
rotten
and
filthy
annointing
:
that
it
might
bee
not
onely
a
confirmation
of
Baptisme
but
also
a
more
worthie
sacrament
,
whereby
they
imagine
that
the
faithfull
are
made
perfect
,
who
were
before
only
half
perfect
:
whereby
those
are
armed
against
the
battell
,
who
before
had
their
sinnes
only
forgiuen
them
.
For
they
haue
not
been
afraid
to
spue
out
these
horrible
blasphemies
.
8
And
going
into
the
Synagogue
,
he
spake
freely
about
three
moneths
disputing
&
persuading
concerning
the
kingdome
of
God
.
9
And
when
some
waxed
hard
hearted
,
that
they
could
not
beleeue
,
speaking
euil
of
the
way
before
the
multitude
,
departing
from
them
he
did
separate
the
disciples
,
and
disputed
daily
in
the
schoole
of
one
Tyrannus
.
10
An
this
he
did
by
the
space
of
two
yeres
,
so
that
all
which
dwelt
in
Asia
,
hard
the
worde
of
the
Lord
Iesus
,
both
Iewes
and
Greekes
.
11
And
the
Lord
shewed
no
smal
myracles
by
the
hands
of
Paul
:
12
So
that
from
his
bodie
were
brought
napkins
and
partlets
vnto
those
that
were
sicke
,
and
the
diseases
departed
from
them
,
and
the
euill
spirites
came
out
of
them
.
8
Going
into
the
Synagogue
.
By
this
we
gather
that
Paul
beganne
with
the
companie
of
the
godlie
,
who
had
alreadie
giuen
their
names
to
Christ
:
Secondly
,
that
he
came
into
the
Synagogue
,
that
he
might
gather
togither
into
one
bodie
of
the
Churche
,
the
rest
of
the
Iewes
who
knew
not
Christ
as
yet
,
or
ar
least
who
had
not
as
yet
receyued
hym
.
And
he
saith
that
Paul
behaued
himselfe
boldly
,
that
we
may
know
that
hee
was
not
therefore
hearde
by
the
space
of
three
monethes
,
because
he
did
craftily
couer
the
doctrine
of
the
Gospel
,
or
did
insinuate
hymselfe
by
certaine
darke
crookes
.
Luke
doth
also
by
and
by
expresse
some
token
of
boldnesse
,
shewing
that
he
disputed
and
perswaded
touching
the
kingdome
of
God
.
And
we
knowe
that
by
this
word
is
oftentimes
noted
that
restoring
which
was
promised
to
the
fathers
,
and
which
was
to
be
fulfilled
by
the
comming
of
Christ
.
For
seeing
that
without
Christ
there
is
an
euill
fauoured
and
confused
scattering
abroade
and
ruine
of
all
thinges
,
the
prophetes
did
attribute
this
not
in
vaine
to
the
Messias
who
was
to
come
,
that
it
should
come
to
passe
that
he
shoulde
establish
the
kingdome
of
God
in
the
worlde
:
And
nowe
because
this
kingdome
doth
bring
vs
backe
from
falling
and
slyding
backe
,
vnto
the
obedience
of
God
,
and
maketh
vs
sonnes
of
enimies
:
it
consisteth
first
in
the
free
forgiuenesse
of
sinnes
,
whereby
God
doth
reconcile
vs
to
himselfe
,
and
doth
adopt
vs
to
bee
his
people
:
secondly
,
in
newnesse
of
life
,
whereby
hee
fashioneth
and
maketh
vs
like
to
his
owne
image
.
He
saith
that
he
disputed
and
perswaded
:
meaning
that
Paule
did
so
dispute
,
that
he
proued
that
with
sound
reasons
,
which
he
did
alleadge
:
that
done
,
he
vsed
the
prickes
of
godlie
exhortations
,
whereby
he
pricked
forwarde
his
hearers
.
For
no
profounde
disputations
shal
make
vs
obedient
to
GOD
,
vnlesse
we
bee
mooued
with
godlie
admonitions
.
9
Seeing
their
hearts
were
hardned
.
We
do
not
read
that
Paul
was
heard
so
paciently
&
so
fauorably
by
the
Iews
at
any
place
,
as
at
Ephesus
,
at
his
first
comming
.
For
where
as
others
raising
tumults
did
driue
him
away
,
he
was
requested
by
these
to
tarrie
longer
.
Now
after
that
he
had
indeuoured
by
the
space
of
three
moneths
to
erect
the
kingdom
of
God
among
them
,
the
vngodlines
and
stubbornnesse
of
many
doeth
shewe
it selfe
.
For
Luke
saith
that
they
were
hardened
:
and
surely
such
is
the
power
of
the
heauenly
doctrine
,
that
it
doeth
either
make
the
reprobate
mad
,
or
els
more
obstinate
:
&
that
not
of
nature
,
but
accidentally
,
as
they
say
:
bicause
when
they
be
vrged
by
the
truth
,
their
secret
poison
breaketh
out
.
Luke
addeth
that
they
spake
euill
of
the
way
before
the
people
.
For
the
contemners
of
the
gospel
do
resist
that
deadlily
among
others
which
they
will
not
embrace
.
And
this
do
they
to
no
other
end
saue
only
because
they
be
desirous
(
if
it
can
be
)
to
haue
al
men
partners
in
their
impietie
.
It
is
well
knowen
that
euery
ordinaunce
is
vnderstoode
by
this
word
way
:
but
heere
it
is
referred
vnto
the
gospel
of
Christ
.
Now
Luke
saith
that
Paul
departed
from
them
,
and
did
separate
the
brethren
,
by
which
example
we
are
taught
,
that
when
we
haue
experience
of
desperate
and
vncurable
stubbornnesse
,
we
must
loose
our
labour
no
longer
.
Therefore
Paule
admonisheth
Titus
,
to
auoide
a
man
that
is
an
heretike
,
Disputing
daily
.
This
place
sheweth
how
continuall
Paul
his
diligence
was
in
teaching
:
and
that
they
be
too
churlish
&
dainty
,
who
are
streight
way
wearie
of
learning
.
For
we
see
how
few
come
daily
,
who
are
readie
and
apt
to
heare
.
And
though
he
had
a
particular
care
for
the
houshold
flocke
,
which
he
had
gathered
as
into
a
sheepfold
,
yet
he
doth
not
suffer
straungers
to
be
destitute
of
his
industrie
:
but
continuing
the
course
of
his
disputation
,
he
trieth
whether
he
can
finde
anie
which
are
apt
to
be
taught
.
He
calleth
it
the
schoole
of
Tyrannus
,
meaning
no
such
man
as
had
gotten
the
gouernment
of
Asia
:
for
the
Romans
bare
rule
throughout
al
Asia
;
but
it
is
to
be
thought
that
the
schole
was
built
at
the
charge
of
one
Tyrannus
,
and
giuen
to
the
Citie
.
Therefore
the
faithful
did
vse
a
publike
place
,
which
bare
the
name
of
the
builder
,
where
they
had
their
assemblies
.
10
All
which
dwelt
.
Luke
doth
not
meane
that
the
men
of
Asia
came
thither
to
heare
Paul
:
but
that
the
smel
of
his
preaching
went
throughout
all
Asia
,
and
that
the
seede
was
sowen
farre
and
wide
:
so
that
his
labour
was
fruitfull
not
onely
to
one
Citie
,
but
also
to
places
which
were
farre
off
:
and
that
commeth
to
passe
oftentimes
,
that
when
the
truth
of
God
is
preached
in
one
place
,
it
soundeth
where
the
voice
of
the
minister
cannot
sound
,
being
spread
abroad
farre
and
wide
:
because
it
is
deliuered
from
hand
to
hand
,
and
one
doth
teach
another
.
For
one
man
were
not
sufficient
,
vnlesse
euerie
man
were
for
himselfe
diligent
to
spread
abroad
the
faith
.
11
No
small
myracles
.
Hee
calleth
myracles
virtutes
or
powers
,
after
the
common
custome
of
the
scripture
,
which
were
testimonies
of
the
extraordinarie
power
of
God
.
And
he
sheweth
that
Paul
his
Apostleship
was
set
forth
with
these
ensignes
,
that
his
doctrin
might
haue
the
greter
authoritie
.
For
it
is
a
common
speech
,
That
wonders
&
signes
are
shewed
by
the
hande
of
men
.
So
that
the
praise
thereof
is
ascribed
to
God
alone
as
to
the
author
:
&
man
is
only
the
minister
.
And
that
he
may
the
more
amplifie
the
miracles
,
he
saieth
that
handkircheffes
and
partlers
were
brought
vnto
the
sicke
,
which
so
soone
as
they
touched
they
were
healed
.
It
is
not
vnknowne
to
what
end
Paul
had
such
power
giuen
him
:
to
wit
,
that
he
might
proue
himselfe
to
be
a
true
Apostle
of
Christ
,
that
he
might
make
the
gospel
to
be
beleeued
,
and
might
confirme
his
ministerie
.
And
here
it
is
expedient
to
call
to
mind
,
those
things
which
we
had
before
touching
the
lawfull
vse
of
miracles
.
And
whereas
God
did
heale
the
sicke
with
Paules
handkirchiffes
,
it
tended
to
that
ende
,
that
euen
those
who
had
neuer
seene
the
man
,
might
notwithstanding
reuerently
embrace
his
doctrine
though
he
himselfe
were
absent
.
For
which
cause
the
Papists
are
more
blockish
,
who
wrest
this
place
vnto
their
reliques
:
as
if
Paul
sent
his
handkircheffes
,
that
men
might
worship
them
and
kisse
them
in
honour
of
him
:
as
in
papistrie
they
worship
Frances
his
shoes
and
mantill
,
Roses
girdle
,
Saint
Margarets
Combe
,
and
such
like
trifles
.
Yea
rather
he
did
choose
most
simple
things
,
least
any
superstition
should
arise
by
reason
of
the
price
or
pompe
.
For
he
was
fully
determined
to
keepe
Christ
his
glory
sound
and
vndiminished
.
13
And
certaine
of
the
vagabound
Iewes
exorcists
assaied
to
name
ouer
those
which
had
euill
spirits
,
the
name
of
the
Lord
Iesus
,
saying
,
We
adiure
you
by
Iesus
whom
Paul
preacheth
,
14
And
there
were
certain
sonnes
of
Sceua
a
Iew
the
chiefe
of
the
Prists
,
who
did
this
.
15
And
the
euill
spirit
answered
and
said
,
Iesus
I
know
,
and
Paul
I
know
:
but
who
are
yee
?
16
And
the
man
in
whom
the
euill
Spirite
was
ranne
vpon
them
,
and
ouercame
them
,
and
preuailed
against
them
,
so
that
they
escaped
out
of
that
house
naked
and
wounded
.
17
And
this
was
knowne
to
all
both
Iewes
and
Grecians
,
which
dwelt
at
Ephesus
.
And
feare
came
vpon
them
all
,
and
the
name
of
the
Lord
Iesus
was
magnified
.
13
To
the
end
it
may
more
plainely
appeare
that
the
Apostleship
of
Paul
was
confirmed
by
those
miracles
whereof
mention
was
made
of
late
:
Luke
doth
nowe
teach
that
when
certaine
did
falsely
pretend
the
name
of
Christ
,
such
abuse
was
most
sharply
punished
.
Whereby
we
gather
that
such
miracles
were
wrought
by
the
hande
of
Paul
to
no
other
end
,
saue
onely
that
all
men
might
knowe
that
he
did
faithfully
preach
Christ
to
bee
the
power
of
God
:
forasmuch
as
the
Lorde
did
not
onely
not
suffer
them
to
bee
seperate
from
the
pure
doctrine
of
the
Gospel
:
but
did
so
sharpely
punish
those
who
did
drawe
them
preposterouslie
vnto
their
inchauntments
:
whence
we
gather
againe
,
that
whatsoeuer
myracles
doe
darken
the
name
of
Christ
,
they
be
iugling
castes
of
the
diuell
:
and
that
those
be
cussoners
and
falsifiers
,
who
draw
the
true
miracles
of
God
to
any
other
ende
,
saue
onely
that
true
religion
may
be
established
.
Certaine
exorcists
.
I
doe
not
doubt
but
that
this
office
did
proceed
of
foolish
emulation
.
God
was
wont
to
exercise
his
power
diuerse
wayes
among
the
Iewes
:
and
he
had
vsed
the
Prophetes
in
times
past
as
ministers
to
driue
away
diuels
:
vnder
colour
hereof
they
inuented
coniuration
,
and
hereuppon
was
erected
vnaduisedly
an
extraordinarie
function
without
the
commaundement
of
God
.
Also
it
may
be
that
(
God
appointing
it
so
to
be
)
it
did
somewhat
:
not
that
he
fauoured
it
preposterously
,
but
that
they
might
more
willingly
retaine
the
religion
of
their
fathers
vntil
the
comming
of
Christ
.
Vnder
the
reigne
of
Christ
,
wicked
ambition
caused
strife
betweene
the
Christians
and
the
Iewes
.
For
exorcists
were
made
after
the
will
of
men
:
after
that
(
as
supestition
doeth
alwayes
waxe
worse
and
worse
)
the
Pope
woulde
haue
this
common
to
all
his
Clarkes
,
who
were
to
be
promoted
vnto
an
higher
degree
.
For
after
that
they
be
made
doorekepers
,
forthwith
the
coniuring
of
diuels
is
committed
to
them
:
and
by
verie
experience
they
set
themselues
to
be
laught
at
.
For
they
are
in
forced
to
confesse
that
they
giue
a
vaine
title
,
and
such
as
is
without
effect
,
for
where
is
the
power
they
haue
to
coniure
diuels
:
and
the
very
exorcists
themselues
do
take
vpon
them
to
their
owne
reproch
,
an
office
which
they
neuer
put
in
practice
.
But
this
falleth
out
iustly
,
that
there
is
no
end
of
erring
,
when
men
depart
from
the
word
of
God
.
As
touching
these
men
we
gather
that
they
were
wandering
roges
and
such
as
went
from
dore
to
dore
,
of
which
sort
wee
see
many
at
this
day
in
poperie
:
for
he
saith
that
they
went
about
.
By
which
words
he
giueth
vs
to
vnderstand
that
they
went
to
and
fro
as
occasion
was
offered
them
to
deceiue
men
.
We
adiure
you
by
Iesus
.
It
is
a
thing
like
to
be
true
that
these
deceiuers
flee
vnto
the
name
of
Christ
,
that
they
might
get
newe
power
,
whereof
they
had
falsely
boasted
before
,
or
because
the
power
which
they
had
did
cease
,
that
they
might
darken
the
Gospel
.
This
inuocation
had
two
faultes
:
for
whereas
they
were
enimies
to
Paul
his
doctrine
,
they
abuse
the
colour
thereof
without
faith
,
as
it
were
vnto
magicall
inchauntmentes
:
secondly
they
take
to
themselues
without
the
calling
of
God
that
which
is
not
in
mans
hande
.
But
the
lawfull
calling
vppon
the
name
of
God
and
Christ
,
is
that
which
is
directed
by
faith
,
and
doeth
not
passe
the
bounds
of
a
mans
calling
.
Wherefore
wee
are
taught
by
this
example
,
that
we
must
attempt
nothing
vnlesse
wee
haue
the
light
of
the
word
of
God
going
before
vs
,
least
we
suffer
like
punishment
for
our
sacrilege
.
The
Lorde
himselfe
commandeth
vs
to
pray
.
Whosoeuer
they
be
which
haue
not
the
gift
of
miracles
giuen
them
,
let
them
keepe
themselues
within
these
bounds
.
For
when
the
Apostles
made
the
vncleane
spirites
come
out
of
men
,
they
had
God
for
their
authour
,
&
they
knew
that
they
did
faithfully
execute
the
ministerie
which
he
had
enioyned
them
.
16
The
man
running
vpon
them
.
That
is
attributed
to
the
man
which
the
diuell
did
by
him
.
For
hee
had
not
been
able
to
doe
such
an
acte
of
himselfe
,
as
to
put
to
flight
seuen
strong
young
men
being
wounded
and
naked
.
And
to
set
downe
for
a
certaintie
how
the
diuell
doeth
dwell
in
men
,
we
cannot
,
saue
only
that
there
may
be
a
contrarietie
between
the
spirite
of
God
,
and
the
spirite
of
Satan
.
For
as
Paul
teacheth
that
we
be
the
temples
of
God
,
because
the
spirite
of
God
dwelleth
in
vs
:
so
he
saieth
againe
,
that
Satan
worketh
effectually
in
all
vnbeleeuers
.
Notwithstanding
we
must
know
that
Luke
speaketh
in
this
place
of
a
particular
kinde
of
dwelling
:
to
wit
,
when
Satan
hath
the
bridle
so
much
that
hee
doth
possesse
the
whole
man
.
Furthermore
God
meant
to
shew
such
a
token
,
that
he
might
declare
that
his
power
is
not
included
in
the
sound
of
the
voice
,
&
that
it
is
not
lawefull
superstitiously
to
abuse
the
name
of
his
sonne
.
And
when
hee
suffereth
Satan
to
deceiue
vs
,
let
vs
know
that
we
be
more
sharply
punished
,
then
if
he
should
wound
vs
in
the
flesh
For
the
false
shew
&
colour
of
miracles
,
is
an
horrible
inchantment
to
bewitch
and
befot
the
vnbeleeuers
,
that
they
may
be
drowned
in
deeper
darknes
,
because
they
refused
the
light
of
God
.
17
There
came
feare
.
The
fruit
of
that
vengeance
which
God
brought
vppon
those
who
did
wickedly
abuse
the
name
of
Christ
is
this
,
in
that
they
were
all
touched
with
reuerence
,
least
they
should
contemn
that
doctrine
,
whose
reuenger
the
Lord
had
shewed
by
an
euident
token
&
testimonie
he
would
be
,
and
they
were
brought
to
reuerence
Christe
.
For
besides
that
God
doth
inuite
vs
by
all
his
iudgements
to
come
thus
farre
,
that
they
may
terrifie
vs
from
sinning
:
in
this
example
peculiarly
was
the
maiesty
of
Christ
sette
foorth
,
and
the
authoritie
of
the
gospel
established
,
wherefore
there
is
more
heauy
and
grieuous
punishment
prepared
for
deceiuers
,
who
with
their
inchauntments
profane
the
name
of
Christ
wittingly
,
least
they
promise
to
themselues
that
they
shall
scape
vnpunished
for
such
grosse
sacrilege
.
Whereas
he
saith
that
it
was
made
knowne
to
all
men
,
it
signifieth
as
much
,
as
commonly
or
euery
where
.
For
his
meaning
is
that
the
matter
was
much
talked
off
among
the
people
,
to
the
end
the
name
of
Christ
might
be
made
knowne
to
mo
men
.
18
And
many
of
those
which
beleeued
came
,
confessing
and
shewing
their
works
.
19
And
many
of
those
which
vsed
curious
artes
,
bringing
their
bookes
,
burnt
them
before
them
all
:
and
when
they
had
cast
the
price
of
them
,
they
found
it
fiftie
thousand
peeces
of
syluer
.
20
So
mightilie
grew
the
word
of
the
Lord
,
and
was
confirmed
.
21
And
when
these
things
were
accomplished
,
Paul
purposed
in
Spirit
,
hauing
passed
ouer
Macedonia
and
Achaia
,
to
goe
to
Ierusalem
,
saying
,
After
that
I
haue
bin
there
,
I
must
also
see
Rome
.
22
And
when
he
had
sent
two
of
those
which
ministred
to
him
into
Macedonia
,
to
wit
,
Timotheus
and
Erastus
,
he
staied
for
a
time
in
Asia
.
18
Many
which
beleeued
.
Luke
bringeth
foorth
one
token
of
that
feare
whereof
he
spake
.
For
they
did
in
deed
declare
that
they
wer
thorowly
touched
and
moued
with
the
feare
of
God
,
who
of
their
owne
accord
did
confesse
the
faultes
and
offences
of
their
former
life
,
least
thorow
their
dissimulation
they
shoulde
nourishe
the
wrath
of
GOD
within
.
We
know
what
a
hard
matter
it
is
to
wring
true
confession
out
of
those
who
haue
offended
,
for
seeing
men
count
nothing
more
precious
then
their
estimation
,
they
make
more
account
of
shame
then
of
truth
.
Yea
so
much
as
in
them
lyeth
they
seek
to
couer
their
shame
.
Therefore
this
voluntarie
confession
,
was
a
testimonie
of
repentance
&
of
fear
.
For
no
man
vnlesse
hee
be
throughly
touched
will
make
himselfe
subiect
to
the
slanders
&
reproches
of
men
,
&
will
willingly
be
iudged
vpon
earth
,
that
he
may
be
loosed
and
acquitted
in
heauen
.
When
he
saith
,
Many
,
by
this
wee
gather
that
they
had
not
all
one
cause
,
for
it
may
bee
that
these
men
had
corrupt
consciences
a
long
time
:
as
manie
are
oftentimes
infected
with
hidden
and
inward
vices
.
Wherefore
Luke
doth
not
prescribe
all
men
a
common
Law
:
but
he
setteth
before
them
an
example
which
thos●
must
follow
who
need
like
medicine
.
For
why
did
these
men
confesse
their
facts
,
saue
onely
that
they
might
giue
testimonie
of
their
repentance
,
and
seeke
counsaile
and
ease
at
Pauls
hands
?
It
was
otherwise
with
those
who
came
vnto
the
Baptisme
of
Iohn
,
confessing
their
sinnes
.
19
Who
vsed
curious
crafts
.
Luke
doeth
not
onely
speake
of
magicall
iuglings
,
but
of
friuolous
and
vaine
studies
,
whereof
the
more
part
of
men
is
for
the
most
part
too
desirous
.
For
hee
vseth
the
word
perierga
:
vnder
which
the
Grecians
comprehende
whatsoeuer
thinges
haue
in
themselues
no
sound
commoditie
:
but
lead
mens
mindes
and
studies
through
diuerse
crookes
vnprofitablie
.
Such
is
iudiciall
Astrologie
,
as
they
call
it
,
and
whatsoeuer
diuinations
men
inuent
to
themselues
against
the
time
to
come
.
They
burne
their
bookes
that
they
may
cut
off
all
occasion
of
erring
both
for
themselues
and
for
others
.
And
whereas
the
greatnes
of
the
price
doeth
not
call
them
backe
from
indamaging
themselues
so
much
,
they
doe
thereby
better
declare
the
studie
of
their
godlines
.
Therfore
as
Luke
did
of
late
describe
their
confession
in
words
,
so
now
he
setteth
downe
the
confession
they
make
in
deeds
.
But
because
the
Grecians
take
argurion
for
all
kinde
of
money
,
it
is
vncertaine
whether
Luke
doth
speake
of
pence
or
sestertians
.
Notwithstanding
because
it
is
certaine
,
that
he
expressed
a
summe
that
we
might
knowe
that
the
faithfull
did
valiantly
contemne
gaine●
;
I
doe
nothing
doubt
but
that
hee
meaneth
pence
or
some
other
better
kinde
of
coyne
.
And
fiftie
thousande
peace
,
make
about
nine
thousande
pounde
of
french
money
.
20
Grew
mightilie
.
The
word
cata
cratos
,
doth
signifie
that
the
worde
increased
not
a
little
,
or
that
these
proccedings
were
not
common
:
as
if
he
should
say
,
that
in
those
increasings
appeared
rare
efficacie
and
such
as
was
greater
than
it
vsed
commonly
to
be
.
The
word
Grewe
doe
I
referre
vnto
the
number
of
menne
,
as
if
he
should
haue
saide
,
that
the
Church
was
increased
,
new
disciples
being
gathered
togither
daily
because
doctrine
is
spread
abroad
.
And
I
interpret
that
,
that
the
worde
was
confirmed
in
euery
one
,
thus
,
to
wit
,
that
they
did
profit
in
the
obedience
of
the
Gospel
and
in
godlines
more
and
more
,
&
that
their
faith
tooke
deeper
roote
.
21
He
purposed
in
Spirit
.
His
meaning
is
that
Paule
purposed
to
take
his
iourney
through
the
instinct
and
motion
of
the
Spirite
:
that
wee
may
knowe
that
all
his
whole
life
was
framed
according
to
Gods
will
and
pleasure
.
And
therefore
hath
hee
the
Spirite
to
bee
the
gouernour
of
his
actions
,
because
hee
did
both
giue
ouer
himselfe
by
him
to
be
ruled
,
and
did
also
depende
vppon
his
gouernement
.
Neither
skilleth
that
which
followeth
,
that
he
had
not
that
successe
in
his
iourney
which
hee
did
hope
for
,
for
God
doeth
oftentimes
gouerne
and
rule
his
faithfull
seruaunts
,
suffering
them
to
bee
ignorant
of
the
ende
.
For
hee
will
haue
them
so
farre
foorth
addicted
to
him
,
that
they
followe
that
which
hee
hath
shewed
them
by
his
spirite
,
euen
shutting
their
eyes
,
when
matters
be
doubtfull
.
Moreouer
it
is
certaine
that
he
was
wholly
addicted
to
profite
the
Churches
omitting
and
forslowing
his
owne
commoditie
,
in
that
hee
had
rather
depriue
himselfe
of
Timotheus
a
most
excellent
,
to
him
of
all
most
faithfull
,
most
deare
,
finallie
a
most
fitte
companion
,
than
not
to
prouide
for
the
Macedonians
.
23
And
at
that
time
there
happened
no
small
tumult
about
that
way
.
24
For
a
certaine
man
named
Demetrius
a
siluer
smyth
,
which
made
siluer
shrines
for
Diana
,
brought
us
small
gaines
to
the
men
of
that
occupation
.
25
Whom
when
hee
had
called
togither
,
and
those
who
were
makers
of
like
things
,
he
said
,
Men
yee
know
that
by
this
craft
we
haue
aduantage
:
26
And
yee
see
and
heare
that
not
onely
at
Ephesus
,
but
almost
throughout
all
Asia
this
Paul
hath
perswaded
,
and
turned
away
much
people
,
saying
that
they
be
not
gods
which
are
made
with
hands
.
27
And
not
onely
this
part
commeth
in
daunger
to
vs
,
least
it
be
set
at
nought
:
but
also
least
the
Temple
of
the
great
goddesse
Diana
be
despiced
,
and
it
come
to
passe
,
that
her
maiestie
be
destroyed
,
whom
all
Asia
and
the
world
worshippeth
.
28
When
they
heard
these
things
they
were
full
of
wrath
,
and
cried
out
saying
,
Great
is
Diana
of
the
Ephesians
.
23
Tumult
about
that
way
.
Concerning
this
word
Way
let
the
readers
vnderstand
thus
much
,
that
it
is
heere
taken
for
that
which
the
Latines
call
Sect
:
the
Greeke
Philosophers
call
it
Heresies
or
heresie
.
But
because
in
the
Church
of
God
,
where
the
vnitie
of
faith
ought
to
reigne
,
there
is
nothing
more
odious
or
detestable
,
than
for
euerie
man
to
choose
at
his
pleasure
that
which
he
will
followe
:
I
thinke
that
Luke
did
flie
that
name
which
was
for
good
causes
infamous
among
the
godlie
,
and
that
after
the
Hebrew
phrase
hee
put
way
in
steede
of
Ordinance
.
And
as
touching
the
summe
of
the
matter
,
wee
see
howe
wonderfully
the
Lorde
did
exercise
his
seruaunt
.
Hee
did
hope
when
hee
did
addresse
himselfe
for
his
iourney
,
that
the
Church
would
be
quiet
after
his
departure
,
and
loe
there
ariseth
an
vprore
at
a
sodaine
,
where
hee
did
least
feare
.
But
in
Demetrius
it
appeareth
what
a
hurtfull
plague
couetousnesse
is
.
For
one
man
for
his
owne
gaines
sake
is
not
afraide
to
trouble
a
whole
Citie
with
sedition
.
And
the
craftes
men
,
who
were
as
firebrandes
kindled
by
him
,
and
doe
spread
abroad
the
fire
euerie
where
,
doe
teach
vs
what
an
easie
matter
it
is
to
cause
filthie
men
and
those
whose
belly
is
their
God
,
to
commit
all
manner
wickednesse
:
especiallie
if
they
liue
onely
by
gaines
euill
gotten
,
and
the
hope
of
gaine
be
taken
from
them
.
Moreouer
in
this
hystorie
wee
see
a
liuely
image
of
our
time
.
Demetrius
and
his
bande
raise
a
tumult
:
because
if
superstition
whereby
they
were
wont
to
get
gaines
be
taken
away
,
their
craft
will
fall
to
grounde
.
Therefore
they
fight
as
if
it
were
for
their
life
:
least
Demetrius
goe
without
his
fatte
pray
,
and
the
rest
want
their
daily
lyuing
.
What
zeale
doeth
at
this
day
pricke
forwarde
the
Pope
,
the
horned
Byshoppes
,
the
Munkes
,
and
all
the
rablement
of
the
popish
cleargie
?
Yea
what
furie
doeth
driue
them
,
so
sore
to
resist
the
Gospell
?
They
boast
that
they
striue
for
the
Catholike
faith
:
neither
did
Demetrius
want
an
honest
coloure
,
pretending
the
worship
of
Diana
.
But
the
matter
it selfe
doeth
plainely
declare
,
that
they
fight
not
so
much
for
the
altars
as
for
the
fi●es
:
to
wit
,
that
they
may
haue
hot
kitchings
.
They
can
well
winke
at
filthie
blasphemies
against
God
,
so
they
lacke
nothing
of
their
reuenues
,
Onely
they
are
more
than
couragious
in
maintaining
such
superstitions
as
are
meetest
for
their
purpose
.
Therfore
being
taught
by
such
examples
,
let
vs
learn
to
make
choise
of
such
a
kind
of
life
as
is
agreeable
to
the
doctrine
of
Christ
:
least
desire
of
gaine
prouoke
vs
to
enter
a
wicked
and
vngodly
combate
:
and
as
for
those
who
through
ignorance
or
error
are
fallen
vnto
any
vngodly
occupation
,
or
are
intangled
in
any
other
impure
and
wicked
kind
of
life
:
let
them
notwithstanding
beware
of
such
sacrilegious
rashnes
.
And
as
touching
godly
teachers
,
let
them
learn
by
this
example
,
that
they
shall
neuer
want
aduersaries
,
vntill
the
whole
world
through
deniall
of
it self
offer
peace
:
which
we
know
will
neuer
come
to
passe
.
Because
Paules
doctrine
taketh
away
Demetrius
and
the
rest
of
the
siluer
smithes
gaines
,
they
leape
out
furiously
to
put
out
the
same
,
will
not
they
doe
the
same
,
whom
the
Gospell
shall
contrary
?
But
there
is
no
man
who
hath
not
occasion
to
fight
.
For
all
the
affections
of
the
fleshe
are
enmies
to
God
.
So
that
it
must
needs
be
,
that
how
many
lusts
of
the
fleshe
there
be
in
the
world
there
are
as
many
armed
enemies
to
resist
Christ
.
It
will
in
deede
oftentimes
fall
out
that
God
will
bridle
the
wicked
,
least
they
raise
some
tumult
,
or
breake
out
into
open
rage
.
Yet
whosoeuer
is
not
tamed
,
and
brought
downe
to
beare
Christes
yoke
,
he
shall
alwaies
hate
his
gospel
.
So
that
faithfull
&
godly
teachers
must
persuade
themselues
that
they
shall
alwayes
haue
to
deale
with
great
store
of
enemies
.
Demetrius
his
couetousnes
is
manifest
.
Neuerthelesse
we
must
also
know
this
,
that
he
was
Satan
his
fan
,
who
seking
by
all
means
to
ouerthrow
Pauls
doctrin
,
found
this
fit
instrument
.
Now
forasmuch
as
we
know
that
Satan
is
a
deadly
enemie
to
Christ
and
the
truth
,
do
we
thinke
that
hee
shall
euer
want
ministers
,
who
shal
rage
through
his
motion
and
persuasion
,
either
with
open
rage
,
or
els
seek
to
worke
the
ouerthrow
of
the
Gospel
by
secret
practises
,
or
spue
out
the
poyson
of
their
hatred
,
or
els
at
least
shew
some
token
of
enmitie
by
fretting
and
murmuring
.
25
By
this
craft
.
Demetrius
doeth
in
this
place
filthily
bewray
his
malice
.
It
is
lawful
for
a
man
in
some
measure
to
prouide
for
his
priuate
profite
:
but
to
trouble
common
peace
for
a
mans
owne
gaine
,
to
ouerthrow
equitie
and
right
to
giue
ouer
a
mans
self
,
to
do
violence
&
commit
murder
,
to
extinguish
that
of
set
purpose
which
is
iust
and
right
:
that
is
too
great
wickednes
.
Demetrius
confesseth
that
this
is
the
state
of
the
cause
,
because
Paul
denieth
that
those
are
Gods
which
are
made
with
mens
hands
.
He
doth
not
inquire
whether
this
be
true
or
no
:
but
being
blinded
with
a
desire
to
get
gain
,
he
is
carried
headlong
to
oppresse
●●ue
doctrin
.
The
same
blindnes
doth
driue
him
headlong
to
seek
violent
remedies
.
Also
the
crafte
men
,
bicause
they
be
afraid
of
pouertie
and
hunger
,
run
headlong
as
violently
,
for
the
belly
is
blind
and
deaf
,
so
that
it
can
admit
no
equitie
.
For
which
cause
euery
one
of
vs
ought
more
to
suspect
himselfe
,
when
the
question
is
touching
our
owne
gaine
&
profite
,
least
the
same
couetous
desire
which
made
these
men
so
mad
,
take
away
all
difference
of
iustice
and
vniustice
,
of
that
which
is
filthie
and
that
which
is
honest
.
27
Not
only
this
part
.
This
is
first
disorderedly
handeled
in
that
Demetrius
is
carefull
for
religion
after
other
things
:
because
nothing
is
more
absurd
then
to
prefer
the
belly
before
the
goddesse
:
but
euen
this
is
also
vain
,
in
that
he
pretendeth
that
the
worship
of
Diana
is
in
hazard
.
For
if
he
had
suffered
no
losse
by
Paul
his
doctrin
he
would
haue
sit
quietly
at
home
:
hee
would
neither
haue
taken
thought
for
the
worship
of
Diana
,
neither
would
he
haue
troubled
others
.
What
is
the
cause
then
he
is
so
diligent
and
so
earnest
in
his
businesse
,
euen
this
,
because
he
was
plagued
at
home
?
and
because
he
saw
that
hee
and
his
copartners
had
no
honest
or
probable
cause
to
make
any
stirre
,
he
goeth
about
to
colour
the
matter
with
some
other
colour
.
Therefore
to
the
end
hee
may
couer
the
shame
of
his
wicked
fact
,
he
cloketh
it
with
the
title
of
religion
;
which
is
plausible
.
So
that
the
wicked
howsoeuer
they
striue
frowardly
against
God
;
yet
they
gather
heere
and
there
honest
excuses
impudently
:
but
God
doth
not
suffer
himselfe
to
be
mocked
:
but
doeth
rather
pull
them
out
of
their
starting
holes
.
There
needeth
no
other
witnesse
to
refute
Dimetrius
his
hypocrisie
because
he
cutteth
his
owne
throate
with
his
owne
words
,
when
he
bewrayeth
the
sorow
which
he
had
conceiued
,
because
of
the
losse
which
he
susteined
.
In
like
state
do
the
papists
stand
at
this
day
:
they
boast
with
ful
mouth
,
that
they
be
patrons
of
the
catholik
faith
,
&
of
the
holy
mother
the
church
,
but
when
they
haue
spoken
thus
touching
their
zeale
,
in
the
very
handeling
of
the
cause
they
breath
out
with
wide
open
throte
the
smel
of
their
kitchins
.
But
if
we
haue
a
desire
to
handle
the
cause
of
godlines
purely
and
in
earnest
,
let
vs
forget
our
commodities
,
that
the
glory
of
God
may
haue
the
chief
place
.
For
the
shew
of
profite
doth
so
tie
all
our
senses
with
inticements
,
that
though
wee
wander
through
all
manner
wickednesse
,
yet
doe
wee
flatter
our selues
,
so
long
as
wee
bee
determined
to
prouide
for
our
owne
commoditie
.
Whom
all
Asia
and
the
world
doth
worship
.
It
seemeth
to
Demetrius
an
vnmeet
thing
that
Diana
her
maiestie
should
bee
brought
to
naught
,
which
all
the
world
doth
reuerence
and
worship
,
and
this
is
a
common
starting
hole
for
all
superstitious
persons
,
to
pretend
the
consent
of
the
multitude
.
But
true
religion
requireth
a
more
stedfast
stay
then
in
the
will
and
pleasure
of
men
.
There
is
nothing
which
at
this
day
doth
more
keepe
backe
the
simple
and
vnskilfull
then
that
they
dare
not
cast
from
them
such
ancient
errors
as
are
commonly
receiued
euery
where
.
Because
they
feigne
and
imagine
that
that
which
pleased
many
though
foolishly
and
rashly
,
is
to
be
counted
lawful
.
For
which
cause
they
be
not
afraide
boldly
to
set
the
very
name
of
custome
against
God
himselfe
.
But
the
Lord
doth
prescribe
to
vs
another
maner
of
rule
,
to
wit
,
that
being
content
with
his
authoritie
alone
,
we
doe
not
passe
either
for
the
opinion
of
men
,
no●
for
our
owne
commoditie
,
nor
for
the
custome
of
many
nations
.
29
And
all
the
citie
was
full
of
confusion
and
they
rushed
into
the
common
place
with
one
consent
,
hauing
caught
Gaius
and
Aristarchus
,
men
of
Macedonia
,
Paul
his
companions
.
30
And
when
Paul
would
haue
entred
in
vnto
the
people
,
the
disciples
would
not
suffer
him
.
31
And
certain
also
of
the
chiefe
of
Asia
which
were
his
friends
sent
vnto
him
,
requesting
him
that
he
would
not
enter
into
the
common
place
.
32
Some
therefore
cried
one
thing
,
and
some
another
:
for
the
assemblie
was
out
of
order
,
and
the
more
part
knew
not
for
what
cause
they
came
togither
.
33
And
some
of
the
companie
drew
forth
Alexander
,
the
Iewes
thrusting
him
forward
.
And
when
Alexander
had
required
silence
with
the
hande
,
he
woulde
haue
excused
the
matter
to
the
people
.
34
Whom
when
they
knew
to
be
a
Iew
,
there
arose
a
shout
of
all
men
almost
for
the
space
of
two
houres
,
crying
,
great
is
Diana
of
the
Ephesians
.
29
Luke
setteth
downe
in
this
place
the
nature
of
the
people
,
as
if
it
were
depainted
in
a
table
.
Like
as
if
a
thousand
houses
should
be
set
on
fire
at
a
sodaine
:
so
all
the
Citie
was
on
an
vprore
in
one
moment
:
and
when
such
a
tempest
is
once
raised
,
it
is
not
easily
stayed
.
And
forasmuch
as
the
seruants
of
Christ
cannot
auoid
this
mischiefe
,
they
must
be
armed
with
inuincible
constancie
,
that
they
may
boldly
suffer
the
tumults
raised
among
the
people
,
and
that
they
may
not
bee
troubled
as
with
some
new
and
strange
matter
,
when
they
see
that
the
people
is
vnquiet
.
So
Paul
himself
doth
elsewhere
triumph
that
he
went
valiantly
through
the
midst
of
sedition
.
30
And
when
Paul
would
.
Wee
may
see
that
Paule
his
constancie
was
coupled
with
modestie
.
When
as
hee
might
well
haue
kept
himselfe
out
of
sight
,
of
his
owne
accorde
was
hee
prepared
to
put
himselfe
in
hazard
.
And
yet
hee
doeth
not
refuse
to
followe
their
counsell
,
who
knewe
the
state
of
matters
better
than
hee
.
If
he
had
not
beene
kept
backe
,
that
which
hee
determined
to
doe
,
coulde
not
haue
beene
imputed
to
rashnesse
.
There
was
no
sedition
raised
through
his
fault
:
why
…
de
not
hee
venture
his
life
?
especiallie
seeing
that
hee
did
not
despaire
of
better
successe
.
But
when
the
brethren
and
such
friends
as
were
more
skilfull
diswade
him
,
his
modestie
is
worthie
to
be
commended
,
in
that
he
doth
not
stand
stoutly
in
his
purpose
.
33
They
drew
out
Alexander
.
It
is
to
bee
thought
that
the
Iewes
did
not
sende
forth
this
Alexander
to
pleade
the
common
cause
of
the
nation
:
but
that
they
were
desirous
to
bring
him
before
the
people
that
he
might
be
murthered
.
Neuerthelesse
the
name
Iewe
made
him
to
be
so
hated
that
they
did
outragiously
refuse
whatsoeuer
hee
was
about
to
speake
in
the
matter
and
cause
:
yea
he
did
hardly
scape
with
his
life
in
such
an
vprore
.
Moreouer
it
is
vncertaine
whether
this
bee
that
Alexander
of
whom
Paule
maketh
mention
elsewhere
:
34
Great
is
Diana
of
the
Ephesians
:
This
was
a
clamorous
confession
but
without
any
soundnesse
,
neither
did
it
proceede
from
the
faith
of
the
heart
.
For
whence
came
that
great
diuinitie
of
Diana
whereof
they
spake
,
saue
onely
because
like
madde
men
they
furiously
defende
that
errour
which
they
had
once
receiued
?
It
fareth
otherwise
with
true
godlinesse
;
that
wee
beleeue
with
the
heart
vnto
righteousnesse
,
and
then
doeth
the
confession
of
the
mouth
follow
to
saluation
.
Therein
doeth
the
distemperature
and
madde
stubbernenesse
of
all
madde
,
men
and
brainesicke
fooles
differ
from
the
constancie
and
zeale
of
the
martyrs
.
And
yet
notwithstanding
our
sluggishnesse
is
shamefull
,
if
we
be
not
as
readie
and
stout
in
the
confession
of
a
sure
faith
as
are
they
in
their
filthie
errour
.
For
wee
see
what
the
Spirit
of
God
prescribeth
vnto
vs
by
the
mouth
of
Dauid
,
35
And
when
the
towne
clarke
had
pacified
the
multitude
,
he
saide
,
Yee
men
of
Ephesus
,
what
man
is
he
that
knoweth
not
that
the
Citie
of
the
Ephesians
is
a
worshipper
of
the
great
goddesse
Diana
,
and
of
the
image
that
came
down
from
Iupiter
.
36
And
seing
these
things
are
out
of
question
,
you
must
bee
quiet
,
and
doe
nothing
rashly
.
37
For
yee
haue
brought
men
which
are
neither
Churchrobbers
,
nor
yet
blasphemers
of
your
goddesse
.
38
But
and
if
Demetrius
and
the
craftsmen
that
are
with
him
,
haue
a
matter
against
any
man
,
there
be
open
assemblies
,
and
there
be
deputies
,
let
them
accuse
one
another
.
39
But
and
if
there
be
any
other
matter
in
question
,
it
shal
be
decided
in
a
lawfull
assemblie
.
40
For
it
is
to
bee
doubted
least
wee
be
accused
of
this
dayes
sedition
,
seeing
there
is
no
cause
whereby
we
may
giue
a
reason
of
this
concourse
.
And
when
he
had
thus
spoken
,
he
let
the
assembly
depart
.
35
Luke
sheweth
in
this
place
that
the
tumult
was
so
appea●ed
that
yet
notwithstanding
superstition
preuailed
with
the
madde
people
,
and
the
truth
of
God
was
not
heard
.
For
the
town
clarke
,
as
politike
men
vse
to
do
,
counteth
it
sufficient
for
him
if
he
can
by
any
meanes
appease
the
outragious
multitude
.
Neuerthelesse
the
cause
it selfe
is
oppressed
.
He
saw
vndoubtedly
Demetrius
his
malice
,
and
howe
hee
had
troubled
the
citie
,
abusing
the
pretence
of
religion
for
his
owne
priuate
gain
:
but
he
toucheth
not
that
wound
which
he
knew
to
be
vnknowen
to
the
vnskilful
.
Neuerthelesse
to
the
end
he
may
stay
the
vproare
&
contention
,
he
extolleth
the
feigned
power
of
Diana
,
&
maintaineth
her
superstitious
worship
.
If
Paul
had
been
in
the
common
place
at
that
time
,
hee
would
rather
haue
suffered
death
an
hundreth
times
,
then
haue
suffered
himselfe
to
be
deliuered
from
daunger
paying
so
deare
for
it
.
For
thogh
the
towne
clarke
had
not
been
by
him
commaunded
to
speake
thus
:
yet
it
should
haue
been
treacherous
dissimulation
in
a
publike
witnesse
and
preacher
of
heauenly
doctrine
.
The
Scribe
affirmeth
that
the
Image
which
the
Ephesians
did
worship
came
downe
from
heauen
,
and
that
Paul
and
his
companions
spake
no
blasphemie
against
their
goddesse
.
Could
he
haue
holden
his
peace
,
but
he
must
needs
by
his
silence
haue
alowed
his
false
excuse
?
And
this
had
been
to
shake
hands
with
idolatry
.
Therefore
it
was
not
without
cause
that
Luke
said
before
that
Paul
was
kept
backe
by
the
brethren
:
and
not
suffered
to
enter
into
the
common
place
.
37
Men
which
are
neither
church
robbers
.
Hee
doeth
both
truly
and
well
denie
that
they
be
churchrobbers
:
but
he
doth
shortly
after
falslie
define
the
kinde
of
churchrobberie
,
to
speake
blasphemously
against
Diana
.
For
seeing
that
all
superstition
is
profane
and
polluted
,
it
followeth
that
those
be
sacrilegious
persons
who
translate
the
honour
which
is
due
to
God
alone
,
vnto
Idols
.
But
the
wisedome
of
the
towne
clarke
,
and
that
carnall
,
is
heere
commended
,
and
not
his
godlinesse
.
For
hee
had
respect
vnto
this
alone
,
to
extinguish
the
heat
of
the
vprore
:
&
therfore
doth
he
at
length
conclude
,
if
Demetrius
haue
any
priuate
matter
,
there
be
iudgement
seates
and
Magistrates
.
And
that
publike
affayres
must
be
handeled
in
a
lawfull
and
not
in
a
disordered
assemblie
:
in
an
assembly
gathered
by
the
commaundement
of
the
magistrates
,
and
not
in
a
concourse
which
is
without
consideration
,
runne
together
through
the
motion
of
one
man
,
and
to
satisfie
his
appetite
.
He
calleth
them
deputies
in
the
plurall
number
,
not
that
Asia
had
more
then
one
,
but
because
Legates
did
sometimes
keep
courtes
in
the
place
of
the
deputies
.
Also
he
appeaseth
them
by
putting
them
in
feare
,
because
the
deputie
had
occasion
offered
to
punish
and
fine
the
citie
sore
.
CHAP.
XX.
1
AND
after
the
tumult
was
ceased
,
when
Paul
had
called
vnto
him
the
disciples
,
and
had
imbraced
them
,
he
tooke
his
iourney
that
hee
might
goe
into
Macedonia
.
2
And
when
he
had
walked
through
those
partes
,
and
had
with
much
speech
exhorted
them
,
he
came
into
Grecia
.
3
And
when
he
had
spent
three
monethes
there
,
when
the
Iewes
laid
in
wait
for
him
as
he
was
about
to
loose
into
Syria
:
he
purposed
to
returne
through
Macedonia
.
4
And
there
accompanied
him
vnto
Asia
,
Sopater
of
Berrhea
:
and
of
the
Thessalonians
,
Aristarchus
and
Secundus
,
and
Caius
of
Derbie
,
and
Timotheus
:
and
of
Asia
,
Tichichus
and
Trophimus
.
5
When
these
were
gone
before
,
they
stayed
for
vs
at
Troas
.
6
And
we
sailed
away
after
the
day
of
sweet
bread
from
Philippi
,
and
came
to
them
to
Troas
within
fiue
dayes
,
where
we
staied
seuen
daies
.
1
Luke
declareth
in
this
chapter
how
Paul
loosing
from
Asia
,
did
againe
crosse
the
Seas
to
goe
to
Ierusalem
.
And
though
whatsoeuer
is
written
in
this
narration
bee
worthie
of
most
diligent
meditation
and
marking
:
yet
doth
it
need
no
long
exposition
.
It
appeareth
that
the
church
was
preserued
in
saftie
by
the
wonderfull
power
of
God
amidst
those
troublesome
tumults
.
The
church
of
Ephesus
was
as
yet
slender
&
weake
:
the
faithfull
hauing
had
experience
of
a
sodaine
motion
once
,
might
for
iust
causes
feare
,
least
like
stormes
should
euer
now
and
then
arise
.
We
need
not
doubt
that
Paul
did
with
much
ado
depart
from
them
:
yet
because
greater
necessitie
doth
draw
him
vnto
another
place
,
hee
is
enforced
to
leaue
his
sonnes
who
were
lately
begotten
and
had
as
yet
scarce
escaped
shipwracke
,
in
the
midst
of
the
raging
Sea
.
As
for
them
though
they
be
very
loth
to
forgo
Paul
,
yet
least
they
do
iniurie
to
other
churches
,
they
do
not
keepe
him
back
nor
stay
him
.
So
that
wee
see
that
they
were
not
wedded
to
themselues
,
but
that
they
were
carefull
for
the
kingdome
of
Christ
,
that
they
might
prouide
as
well
for
their
brethren
as
for
themselues
.
We
must
diligently
note
these
examples
,
that
one
of
vs
may
studie
to
help
another
in
this
miserable
dispearsing
:
but
if
it
so
fall
out
at
any
time
that
we
be
bereft
of
profitable
helps
,
let
vs
not
dout
nor
wauer
,
knowing
that
God
doth
hold
the
helme
of
our
ship
.
And
we
must
also
note
this
that
Paul
doth
not
depart
vntill
he
haue
saluted
the
Brethren
,
but
doth
rather
strengthen
them
at
his
departure
.
As
Luke
sayeth
straightway
of
the
Macedonians
,
that
Paul
exhorted
them
with
many
wordes
:
that
is
not
ouerfieldes
,
as
if
it
were
sufficient
to
put
them
onely
in
minde
of
their
dutie
:
but
as
he
commaundeth
els
where
that
others
shoulde
doe
,
hee
vrged
importunately
and
beate
in
throughly
,
things
which
were
needfull
to
bee
knowen
:
that
they
might
neuer
bee
forgotten
.
Because
the
Iewes
laid
wait
for
him
.
The
Lord
did
exercise
his
seruant
so
diuersly
and
continually
,
that
hee
set
before
vs
in
him
an
example
of
most
excellent
constancy
.
It
is
not
sufficient
for
him
to
be
wearied
with
the
labour
and
trouble
of
a
long
and
werisome
iourney
,
vnles
he
be
also
brought
in
danger
of
his
life
by
those
which
lay
in
waite
for
him
.
Let
all
the
seruants
of
Christe
set
this
mirrour
before
their
eyes
,
that
they
may
neuer
faint
through
the
wearisomnes
of
straits
.
Notwithstanding
when
Paul
doth
iourney
another
way
that
he
may
auoid
their
laying
in
wait
,
he
sheweth
that
we
must
haue
regard
of
our
life
so
farre
foorth
,
that
wee
throw
not
our selues
headlong
into
the
midst
of
dangers
.
And
those
who
accompanie
him
,
giue
no
smal
testimonie
of
their
godlines
:
and
we
see
how
precious
his
life
was
to
the
faithful
,
when
as
a
great
many
beeyng
chosen
out
of
diuers
countries
to
be
his
companions
,
do
for
his
sake
take
a
hard
&
sharp
iourney
,
not
without
great
charges
.
Luke
saith
that
Paul
tarried
at
Philippos
so
long
as
the
daies
of
vnleauened
bread
did
last
,
bicause
he
had
at
that
time
better
opportunitie
offered
to
teach
.
And
for
as
much
as
it
was
vnknown
as
yet
that
the
law
was
disanulled
,
it
stoode
him
vpon
to
beware
least
by
neglecting
the
feast
day
,
he
shuld
be
thought
among
the
rude
to
be
a
contemner
of
God
.
Though
for
mine
owne
part
I
thinke
that
he
sought
principally
opportunity
to
teache
,
because
the
Iewes
were
then
more
attentiue
to
learne
.
7
And
vpon
one
day
of
the
Sabbothes
when
the
disciples
were
come
together
to
breake
bread
,
Paul
disputed
with
them
,
being
about
to
take
his
iourney
on
the
morrow
:
and
he
prolonged
his
speech
vntil
midnight
.
8
And
there
were
manie
lightes
in
an
vpper
chamber
,
where
they
were
gathered
together
.
9
And
a
certaine
young
man
named
Eutichus
sitting
in
a
window
,
being
fallen
into
a
deepe
sleepe
,
as
Paul
disputed
long
time
,
being
more
ouercome
with
sleep
,
he
fel
down
from
the
third
loft
downward
,
and
was
taken
vp
dead
.
10
And
when
Paul
came
downe
,
he
fel
vpon
him
,
&
imbracing
him
said
,
Be
not
yee
troubled
,
for
his
soule
is
in
him
.
11
And
when
he
was
gone
vp
,
and
had
broken
bread
and
had
eaten
,
hauing
had
long
conference
vntill
it
was
day
,
he
departed
.
12
And
they
brought
the
boy
aliue
,
and
were
not
a
litle
comforted
.
13
But
when
we
had
taken
ship
,
we
loosed
to
Asson
,
thence
to
receiue
Paule
,
for
so
had
he
appointed
,
being
about
to
goe
by
land
.
7
And
in
one
day
.
Either
doth
he
meane
the
first
day
of
the
week
,
which
was
next
after
the
Sabboth
,
or
els
some
certaine
Sabboth
.
Which
latter
thing
may
seeme
to
me
more
probable
:
for
this
cause
because
that
daye
was
more
fit
for
an
assembly
,
according
to
custome
.
But
seeing
it
is
no
new
matter
for
the
Euangelists
to
put
,
one
,
insteed
of
the
first
,
To
breake
bread
.
Though
breaking
of
bread
doth
sometimes
signifie
among
the
Hebrewes
a
domestical
banquet
:
yet
do
I
expound
the
same
of
the
holie
supper
in
this
place
,
being
moued
with
two
reasons
.
For
seeing
we
may
easily
gather
by
that
which
foloweth
,
that
ther
was
no
smal
multitude
gathered
together
there
:
it
is
vnlikely
that
there
could
any
supper
be
prepared
in
a
priuate
house
.
Again
Luke
wil
afterward
declare
that
Paul
tooke
bread
,
not
at
supper
time
,
but
after
midnight
.
Herevnto
is
added
that
,
that
he
saith
not
that
he
tooke
meate
that
he
might
eate
.
but
that
he
might
onlie
tast
.
Therefore
I
thinke
thus
,
that
they
had
appointed
a
solemn
day
for
the
celebrating
of
the
holy
supper
of
the
Lord
among
themselues
,
which
might
be
commodious
for
them
all
.
And
to
the
end
Paul
might
remedy
after
a
sort
the
silence
of
longer
absence
,
he
continueth
his
speech
longer
then
he
did
commonly
vse
to
doe
.
That
which
I
spake
of
the
great
number
of
men
is
gathered
thence
,
because
there
were
many
lights
in
the
vpper
chamber
:
which
was
not
done
for
anie
pompe
or
ostentation
,
but
only
for
necessities
sake
.
For
when
there
is
no
need
,
it
is
ambition
&
vanitie
which
maketh
men
bestow
cost
.
Furthermore
it
was
meet
that
all
the
whole
place
should
shyne
with
lights
least
that
holy
company
might
be
suspected
of
some
wickednes
or
dishonestie
:
adde
also
another
coniecture
,
if
the
chamber
had
bin
emptye
,
those
which
were
present
would
not
haue
suffered
Eutichus
to
sit
vpon
a
window
.
For
it
had
bin
filthy
licenciousnes
in
despising
the
heauenvly
doctrin
,
to
depart
aside
into
a
widow
,
seing
ther
was
room
inough
elswhere
.
9
When
he
was
faln
into
a
deep
sleep
.
I
see
no
cause
why
some
interpreters
shuld
so
sore
&
sharply
condemn
the
drousines
of
the
yong
man
,
that
they
should
say
that
he
was
punished
for
his
sluggishnes
by
death
.
For
what
maruell
is
it
,
if
seeing
the
nighte
was
so
farre
spent
,
hauing
striuen
so
long
with
sleepe
,
he
yeelded
at
length
?
And
whereas
against
his
will
and
otherwise
then
he
hoped
for
,
hee
was
taken
and
ouercome
with
deepe
sleepe
,
we
may
guesse
by
this
that
he
did
not
settle
himselfe
to
sleepe
.
To
seeke
out
a
fit
place
wherein
to
sleep
,
had
bin
a
signe
of
sluggishnes
,
but
to
be
ouercome
with
sleep
,
sitting
at
a
window
,
what
other
thing
is
it
,
but
without
fault
to
yeelde
to
nature
?
As
if
a
man
shoulde
faint
through
hunger
or
too
much
wearisomnes
.
Those
who
being
drowned
in
earthly
cares
come
vnto
the
word
lothsomly
:
those
who
being
ful
of
meate
and
wine
,
are
thereby
brought
on
sleepe
:
those
who
are
vigilant
ynough
in
other
matters
,
but
heare
the
woord
as
though
they
did
not
passe
for
it
,
shal
be
iustly
condemned
for
drousines
:
but
Luke
doth
in
plaine
words
acquit
Eutichus
,
when
he
saith
that
he
fel
downe
,
being
ouercome
with
deepe
sleepe
after
midnight
.
Moreouer
,
the
Lord
meant
not
only
by
the
sleep
,
but
also
by
the
death
of
this
yong
man
to
awake
&
stir
vp
the
faith
of
his
,
that
they
might
more
ioyfully
receiue
Paul
his
doctrine
&
might
keep
it
deeply
rooted
in
their
minds
.
It
was
in
deed
at
the
first
no
small
temptation
,
but
such
as
might
haue
shaken
euen
a
most
constant
man
full
sore
,
for
who
woulde
haue
thought
that
Christ
had
bin
chiefe
gouernor
in
that
company
,
wherein
a
miserable
man
through
a
fal
became
dead
?
Who
would
not
rather
haue
thought
this
to
be
a
signe
of
Gods
curse
?
But
the
Lord
by
applying
a
remedie
,
doth
forthwith
rid
the
minds
of
his
of
all
perturbation
.
10
He
lay
downe
vpon
him
.
We
know
that
the
Apostles
in
working
miracles
did
sometimes
vse
certaine
externall
rites
,
whereby
they
might
giue
the
glorie
to
God
the
authour
.
And
nowe
whereas
Paul
doeth
stretch
himselfe
vppon
the
young
man
,
I
thinke
it
was
done
to
no
other
end
,
saue
onely
that
he
might
more
stirre
vp
himselfe
vnto
prayer
.
It
is
all
one
as
if
he
should
mixe
himselfe
with
the
dead
man
.
And
peraduenture
this
was
done
for
the
imitation
of
Elizeus
,
of
whom
the
sacred
historie
doth
report
the
same
thing
.
Yet
the
vehemencie
of
his
affection
did
more
moue
him
,
that
the
emulation
of
the
Prophet
.
For
that
stretching
of
himselfe
vpon
him
,
doeth
more
prouoke
him
to
craue
his
life
with
all
his
heart
,
at
the
handes
of
the
Lorde
.
So
when
he
embraceth
the
bodie
of
the
dead
man
,
by
this
gesture
he
declared
that
hee
offered
it
to
God
to
be
quickned
,
and
out
of
the
text
wee
may
gather
that
hee
did
not
depart
from
imbracing
it
,
vntill
he
knew
that
the
life
was
restored
againe
.
Bee
yee
not
troubled
.
We
must
note
that
Paul
tooke
great
care
principally
for
this
cause
,
least
that
sorowfull
euent
should
shake
the
faith
of
the
godlie
,
and
should
trouble
their
mindes
.
Neuerthelesse
the
Lorde
did
as
it
were
seale
vp
&
establishe
that
last
Sermon
which
Paul
made
at
Troas
,
when
he
sayeth
,
that
his
soule
is
in
him
,
hee
doeth
not
denie
that
he
was
dead
,
because
by
this
meanes
he
should
extinguish
the
glorie
of
the
myracle
:
but
the
meaning
of
these
wordes
is
,
that
his
life
was
restored
through
the
grace
of
God
.
I
doe
not
restraine
that
which
followeth
,
to
wit
,
that
they
wer
greatly
comforted
vnto
the
ioy
which
they
had
by
reason
of
the
young
man
which
was
restored
to
life
:
but
I
do
also
comprehend
the
confirmation
of
faith
,
seeing
God
gaue
them
such
an
excellent
testimony
of
his
loue
,
13
When
wee
had
taken
shippe
.
It
is
vncertain
why
Paul
did
choose
rather
to
goe
by
lande
:
whether
it
were
because
sayling
might
be
to
him
troublesome
,
or
that
as
he
did
passe
by
hee
might
visite
the
brethren
.
I
think
that
hee
did
then
eschew
the
seas
for
his
healthes
sake
.
And
his
curtesie
is
greately
to
bee
commended
,
in
that
he
spared
hys
companions
.
For
to
what
ende
did
hee
suffer
them
to
departe
,
saue
onelie
that
hee
might
ease
them
of
the
trouble
?
So
that
we
see
that
they
did
striue
among
them selues
in
curtesie
and
good
turnes
.
They
were
ready
and
willing
to
doe
their
duetie
:
but
Paul
was
so
farre
from
requiring
thinges
streitly
at
their
handes
,
that
of
his
owne
accord
and
curteously
he
did
remit
those
dueties
which
they
were
readie
to
doe
:
yea
setting
aside
his
own
commodity
,
he
commanded
them
to
do
that
which
was
for
their
comfort
.
It
is
well
knowen
that
the
citie
Asson
is
by
the
describers
of
countries
attributed
to
Troas
.
The
same
as
Plinie
doeth
witnesse
was
called
Appolonia
.
They
say
that
it
was
a
free
Citie
of
the
Aetolianes
.
14
And
when
we
were
come
togither
at
Asson
,
hauing
receiued
him
we
came
to
Mitylenes
.
15
And
sailing
thence
the
day
following
we
came
ouer
against
Chios
:
and
on
the
morrow
we
arriued
at
Samos
,
and
hauing
tarried
at
Trogyllium
we
came
to
Miletum
.
16
For
Paul
purposed
to
saile
beyond
Ephesus
,
least
he
should
spend
the
time
in
Asia
.
For
he
made
hast
if
it
were
possible
for
him
,
to
keepe
the
day
of
Pentecost
at
Ierusalem
.
17
And
hauing
sent
messengers
from
miletum
to
Ephesus
,
he
called
the
Elders
of
the
Church
.
18
Who
when
they
were
come
to
him
,
he
said
vnto
them
,
Yee
know
from
the
first
day
wherein
I
entred
into
Asia
,
how
I
haue
bin
with
you
at
all
seasons
.
19
Seruing
the
Lord
with
all
humilitie
of
minde
,
&
with
many
teares
&
temptations
,
which
hapned
to
me
by
the
laying
in
wait
of
the
Iewes
.
20
So
that
I
haue
kept
nothing
back
which
might
bee
for
your
profite
,
but
did
shew
to
you
and
teach
you
publikely
and
through
euery
house
,
21
Testifiyng
both
to
the
Iewes
and
Grecians
the
repentance
which
is
towarde
God
,
and
the
faith
which
is
toward
our
Lord
Iesus
Christ
.
16
For
Paul
purposed
.
It
is
not
to
be
douted
but
that
he
had
great
&
weightie
causes
to
make
hast
:
not
that
he
made
so
great
account
of
the
day
,
but
because
strangers
did
them
vse
to
come
together
to
Ierusalem
out
of
al
quarters
.
Forasmuch
as
he
did
hope
that
he
might
doe
som
good
in
such
a
great
assembly
,
he
would
not
foreslow
the
opportunitie
.
Therfore
let
vs
know
that
the
worship
of
the
law
was
not
the
cause
that
he
made
so
great
hast
:
but
he
set
before
his
eyes
the
edifying
of
the
church
:
partly
that
he
might
shew
to
the
faithfull
that
the
kingdome
of
Christ
was
enlarged
,
partly
that
if
there
were
any
as
yet
strangers
from
Christ
,
hee
might
gaine
them
:
partly
that
he
might
stoppe
the
mouthes
of
the
wicked
.
Notwithstanding
we
must
note
,
that
he
did
in
the
meane
season
prouide
for
other
churches
.
For
in
sending
for
the
elders
of
Ephesus
to
Miletum
,
he
sheweth
that
he
did
not
neglect
Asia
.
And
whereas
they
come
together
when
they
be
called
,
it
is
not
only
a
token
of
concord
,
but
also
of
modestie
.
For
they
were
manie
:
yet
doeth
it
not
irke
them
to
obeye
one
Apostle
of
Christe
,
whome
they
knewe
to
bee
indued
with
singular
giftes
.
Moreouer
it
appereth
more
plainely
by
the
text
,
that
those
are
called
elders
,
not
which
were
gray
headed
,
but
such
as
were
rulers
of
the
Church
.
And
it
is
an
vsual
thing
almost
in
all
tongues
,
that
those
be
called
elders
&
fathers
,
who
are
appointed
to
gouern
others
,
though
their
age
be
not
alwaies
according
.
18
Yee
knowe
.
Paul
in
this
sermon
standeth
principally
vpon
this
,
that
he
may
exhort
those
pastours
of
Ephesus
,
by
his
owne
example
,
to
doe
their
duetie
faithfully
.
For
that
is
the
true
kinde
of
censure
,
and
by
this
meanes
is
authority
purchased
to
doctrine
,
when
the
teacher
prescribeth
nothing
,
which
he
himselfe
hath
not
done
in
deed
before
.
And
it
was
no
vnseemly
thing
for
Paul
to
speake
of
his
vertues
.
There
is
nothing
lesse
tollerable
in
the
seruauntes
of
Christ
then
ambyrion
and
vanity
:
but
for
as
much
as
all
men
know
full
well
what
modestie
and
humility
was
in
the
holie
man
,
hee
needed
not
to
feare
least
he
shoulde
incurre
the
suspition
of
vayne
boasting
:
especially
seeing
that
beyng
inforced
by
necessitie
,
he
did
declare
his
faithfulnesse
and
diligence
that
other
might
take
example
thereby
.
He
doth
in
deede
greatly
extoll
his
labours
,
patience
,
fortitude
,
and
other
vertues
,
but
to
what
ende
?
Surely
not
that
he
may
purchase
commendation
at
the
hands
of
his
auditory
,
but
that
this
holy
exhortation
may
pearce
more
deeply
,
and
may
sticke
fast
in
their
myndes
.
He
did
also
shoote
at
another
marke
,
that
his
integritie
and
vprightnesse
in
dealing
,
might
serue
afterward
to
commende
his
doctrine
.
And
he
citeth
eie
witnesses
,
least
he
seem
to
speake
of
things
vnknowen
.
I
call
those
witnesses
who
did
not
only
know
all
things
:
but
had
also
a
iudgement
which
was
pure
,
and
corrupt
with
no
affections
.
19
Seruing
the
Lord
.
He
reckoneth
vp
first
not
onely
in
what
straites
he
was
,
but
most
of
all
his
humilitie
coupled
with
contempt
of
the
world
,
and
rebukes
,
and
other
afflictions
:
as
if
he
should
say
,
that
he
was
not
honourably
receiued
or
with
commendation
:
but
he
was
conuersaunt
among
them
vnder
the
contemptible
form
of
the
crosse
.
And
this
is
no
smal
trial
,
when
we
faint
not
,
though
we
see
our selues
troden
vnder
foot
by
the
intollerable
pride
of
the
world
.
Notwithstanding
we
must
note
euery
thing
more
distinctly
.
To
serue
the
Lord
is
taken
in
this
place
,
not
for
to
woorship
God
in
holines
and
righteousnes
,
which
is
common
to
all
the
godlie
.
But
it
doth
signifie
to
execute
a
publike
function
.
Therefore
Paul
doeth
not
speake
of
some
one
priuate
man
:
but
as
one
made
a
minister
of
the
Churche
.
And
so
he
doth
testifie
that
hee
fulfilled
the
Apostleship
to
him
committed
with
humilitie
and
modestie
:
both
because
knowing
his
owne
infirmitie
,
he
did
mistrust
himselfe
:
and
also
because
considering
the
excellencie
of
his
calling
,
he
counted
him selfe
verye
vnmeete
:
and
lastly
,
because
he
did
willingly
submit
him selfe
to
beare
the
reproch
of
the
Crosse
.
For
this
humilitie
is
set
both
against
vaine
confidence
,
and
also
hawtinesse
.
Secondly
,
he
toucheth
his
teares
,
which
strifes
,
diuers
assaultes
of
Satan
,
the
rage
of
wicked
men
,
the
inward
diseases
of
the
Churche
,
and
offences
had
made
him
shedde
:
at
length
he
addeth
that
hee
ledde
a
fearefull
life
amiddest
the
layinges
in
wayte
of
the
Iewes
:
and
he
confesseth
that
he
was
●empted
therewith
,
as
hee
was
not
hardened
though
he
did
not
faint
.
For
he
is
not
ashamed
to
confesse
his
infirmitie
.
His
drift
is
,
that
those
to
whom
he
speaketh
may
not
faint
through
like
tribulations
,
and
that
beyng
voide
of
all
ambition
,
they
maye
doe
their
duetie
carefully
and
reuerently
.
And
that
they
may
not
onelie
with
a
pacient
minde
suffer
them selues
to
bee
despysed
of
men
,
but
that
they
may
be
cast
downe
in
them selues
:
because
that
man
can
neuer
be
rightly
framed
to
obey
Christ
,
whose
lookes
are
loftie
,
and
whose
heart
is
proude
.
And
(
as
men
cannot
long
beare
a
shewe
of
vertue
)
to
the
ende
it
may
appeare
manifesty
,
that
he
behaued
hym selfe
sincerely
and
from
his
hearte
,
he
maketh
mention
of
his
constancie
which
lasted
three
yeeres
,
wherein
he
had
stil
kept
one
course
.
Yee
knowe
(
sayeth
hee
)
howe
I
haue
behaued
my selfe
since
the
first
daye
vntill
this
time
.
To
conclude
,
this
is
the
true
tryall
of
the
seruauntes
of
Christe
,
not
to
bee
chaunged
as
the
tymes
change
:
but
to
continue
like
to
themselues
,
&
alwaies
to
keep
a
streight
course
.
20
I
haue
kepte
backe
nothing
.
He
commendeth
his
faithfulnesse
and
diligence
in
teaching
in
three
respectes
,
that
hee
instructed
his
schollers
throughly
and
perfectly
,
so
that
he
omitted
nothing
whiche
might
make
for
their
saluation
:
that
beyng
not
content
with
generall
preaching
,
he
did
also
indeuour
to
doe
euery
man
good
.
Thirdly
,
he
reciteth
a
briefe
summe
of
all
his
whole
doctrine
,
that
hee
exhorted
them
vnto
faith
in
Christ
and
repentaunce
.
Now
for
as
much
as
he
depaynteth
out
vnto
vs
a
patterne
of
a
faithfull
&
good
Teacher
:
whosoeuer
they
be
who
are
desirous
to
prooue
their
industrie
to
the
Lorde
,
they
must
set
before
their
eyes
the
edifying
of
the
Church
:
as
he
commaundeth
Timotheus
in
another
place
,
to
consider
what
thinges
be
profitable
,
Indeed
I
confesse
that
all
thinges
cannot
be
taught
at
one
time
,
and
that
we
must
imitate
Paul
his
wisedom
,
who
did
apply
himselfe
vnto
the
capacitie
of
the
ignoraunt
.
But
what
moderation
is
this
when
they
suffer
the
blinde
to
fal
into
the
ditch
,
when
they
leaue
myserable
soules
vnder
the
tyranny
of
Antichrist
:
and
whereas
they
see
Idolatrie
rage
,
the
worship
of
God
corrupt
,
his
Lawe
broken
,
and
finally
all
〈◊〉
thinges
prophaned
,
they
doe
either
with
silence
passe
ouer
such
filthie
confusion
,
or
else
they
shew
it
vnder
hand
sparingly
and
obscurelie
like
men
that
be
afraid
?
Therefore
we
must
note
Paul
his
word
,
when
as
he
saith
that
he
kept
backe
nothing
,
but
did
shew
whatsoeuer
things
were
profitable
for
the
people
:
for
by
this
wee
gather
that
the
pure
and
free
profession
of
sounde
doctrine
is
required
at
the
hands
of
the
seruants
of
Christ
,
wherein
there
must
be
no
boughts
nor
crooks
,
and
that
nothing
is
more
vnseemely
in
them
than
oblique
insinuations
,
and
such
as
are
inwrapped
in
crafty
dissimulation
.
Publikelie
and
through
out
euery
house
.
This
is
the
seconde
point
,
that
hee
did
not
onely
teach
all
men
in
the
congregation
,
but
also
euery
one
priuatly
,
as
euerie
mans
necessitie
did
require
.
For
Christ
hath
not
appointed
Pastours
vppon
this
condition
,
that
they
may
onely
teach
the
Church
in
generall
in
the
open
pulpit
:
but
that
they
may
take
charge
of
euery
particular
sheepe
,
that
they
may
bring
backe
to
the
sheepefold
those
which
wander
and
goe
astray
,
that
they
may
strengthen
those
which
are
discouraged
and
weake
,
that
they
may
cure
the
sick
,
Wherefore
the
negligence
of
those
men
is
inexcuseable
who
hauing
made
one
Sermon
,
as
if
they
had
done
their
task
liue
all
the
rest
of
their
time
idlely
:
as
if
their
voice
were
shut
vp
within
the
church
walles
,
seing
that
so
soone
as
they
be
departed
thence
they
be
dumbe
.
Also
disciples
and
scholers
are
taught
,
that
if
they
will
be
numbred
in
Christes
flocke
,
they
must
giue
place
to
their
pastours
,
so
often
as
they
come
vnto
them
:
and
that
they
must
not
refuse
priuate
admonitions
.
For
they
bee
rather
Beares
then
sheep
,
who
do
not
vouchsafe
to
heare
the
voice
of
their
pastour
vnlesse
he
bee
in
the
pulpit
:
and
cannot
abide
to
bee
admonished
and
reproued
at
home
,
yea
,
doe
furiously
refuse
that
necessarie
dutie
.
21
Testifying
both
to
Iewes
.
Descending
nowe
vnto
the
thyrde
poynt
,
he
setteth
downe
the
summe
of
this
doctrine
in
a
fewe
woords
,
to
witte
,
that
he
exhorted
all
menne
vnto
faith
and
repentaunce
,
as
it
was
sayde
before
,
that
,
The
Gospell
consisteth
vpon
these
two
points
onely
.
Whence
wee
doe
also
gather
,
wherein
the
true
edifying
of
the
Church
,
doth
properly
consist
,
the
care
and
burthen
whereof
doeth
lie
vppon
the
Pastours
shoulders
,
and
wherevnto
wee
must
applie
all
our
studie
,
if
wee
be
desirous
to
profite
profitably
in
Gods
schoole
.
We
haue
already
saide
,
that
the
woorde
of
God
is
profaned
,
when
the
readers
of
the
same
doe
occupie
themselues
in
friuolous
questions
.
But
to
the
end
we
may
not
reade
the
same
wanderingly
,
we
must
note
&
aime
at
this
double
mark
which
the
Apostle
setteth
before
vs
.
For
whosoeuer
he
be
that
turneth
vnto
anie
other
thing
,
in
taking
greate
paynes
,
hee
shall
doe
nothing
else
but
walke
in
a
circuite
.
By
the
woorde
Testifie
he
expresseth
greater
vehememencie
,
as
if
he
shoulde
haue
sayde
that
by
●●●ifying
he
did
commend
,
that
the
excuse
of
ignorance
might
not
remaine
.
For
he
alludeth
vnto
the
custome
vsed
in
Courts
:
where
testifying
is
vsed
to
take
away
all
doubt
.
As
men
are
not
onely
to
be
taught
,
but
also
to
be
constrained
,
to
embrace
saluation
in
Christ
,
and
to
addict
themselues
to
God
to
leade
a
new
life
.
And
though
he
affirme
that
hee
was
wanting
to
none
,
yet
doth
he
place
the
Iewes
in
the
first
place
:
because
as
the
Lord
had
preferred
them
in
the
degree
of
honor
before
the
Gentiles
,
so
it
was
meete
that
Christ
and
his
grace
shoulde
bee
offered
them
vntill
they
should
quite
fall
away
.
Repentance
toward
God
.
We
must
first
note
the
distinction
of
faith
and
Repentance
,
which
some
doe
falsely
and
vnskilfully
confounde
,
saying
that
repentance
is
a
part
of
faith
.
I
grant
in
deede
that
they
cannot
bee
seperate
:
because
God
doth
illuminate
no
man
with
the
Spirit
of
faith
,
whom
he
doth
not
also
regenerate
vnto
newnesse
of
life
.
Yet
they
must
needs
be
distinguished
as
Paul
doth
in
this
place
.
For
Repentance
is
a
turning
vnto
God
,
when
wee
frame
our selues
and
all
our
life
to
obey
him
:
but
faith
is
a
receiuing
of
the
grace
offered
vs
in
Christ
.
For
all
religion
tendeth
to
this
end
that
imbracing
holinesse
and
righteousnes
,
we
serue
the
Lord
purely
,
also
that
wee
seeke
no
part
of
our
saluation
any
where
els
saue
only
at
his
hands
:
and
that
we
seek
saluation
in
Christ
aloue
.
Therefore
the
doctrine
of
repentance
containeth
a
rule
of
good
life
,
it
requireth
the
deniall
of
our selues
,
the
mortifying
of
our
flesh
,
and
meditating
vpon
the
heauenly
life
.
But
because
we
be
all
naturally
corrupt
,
strangers
from
righteousnesse
,
and
turned
away
from
God
himself
:
againe
,
because
we
flie
from
God
,
because
we
know
that
he
is
displeased
with
vs
:
the
meanes
as
well
to
obtaine
free
reconciliation
,
as
newnesse
of
life
must
be
set
before
vs
.
Therefore
vnlesse
fath
be
added
,
it
is
in
vain
to
speake
of
repentance
:
yea
those
teachers
of
repentance
,
who
neglecting
faith
,
stand
only
vpon
the
framing
of
life
,
&
precepts
of
good
works
,
differ
nothing
or
very
little
from
profane
Philosophers
.
They
teach
how
men
must
liue
,
but
forasmuch
as
they
leaue
men
in
their
nature
,
there
can
no
bettering
be
hoped
for
thence
,
vntill
they
inuite
those
who
are
lost
vnto
hope
of
saluation
,
vntill
they
quicken
the
dead
,
promising
forgiuenes
of
sinnes
,
vntill
they
shewe
that
God
doth
by
his
free
adoption
take
those
for
his
children
,
who
were
before
bonslaues
of
Satan
,
vntill
they
teach
that
the
spirit
of
regeneration
must
be
begged
at
the
hands
of
the
heauenly
father
,
that
we
must
draw
godlines
,
righteousnes
,
&
goodnes
from
him
who
is
the
fountaine
of
all
good
things
.
And
herevppon
followeth
calling
vpon
God
,
which
is
the
chiefest
thing
in
the
woorship
of
God
.
We
see
now
how
that
repentance
and
faith
are
so
linked
together
,
that
they
cannot
be
separate
.
For
it
is
faith
which
reconcileth
God
to
vs
,
not
only
that
he
may
be
fauorable
vnto
vs
,
by
acquitting
vs
of
the
guiltines
of
death
,
by
not
imputing
to
vs
our
sinnes
:
but
also
that
by
purging
the
filthinesse
of
our
fleshe
by
his
spirite
,
hee
may
fashion
vs
again
after
his
owne
image
.
He
doth
not
therfore
name
repentance
in
the
former
place
,
as
if
it
did
wholly
goe
before
faith
,
for
as
much
as
a
part
therof
proceedeth
from
faith
,
and
is
and
effect
thereof
:
but
because
the
beginning
of
repentaunce
is
a
preparation
vnto
faith
.
I
call
the
d
…
sing
of
our selues
the
beginning
,
which
doth
inforce
vs
,
after
we
bee
throughly
touched
with
the
feare
of
the
wrath
of
God
,
to
seeke
some
remedie
.
Faith
toward
Christ
.
It
is
not
without
cause
that
the
scripture
doeth
euery
where
make
Christ
the
marke
whereat
our
faith
must
ayme
,
and
as
they
say
commonly
,
set
him
before
vs
as
the
obiect
.
For
the
maiesty
of
God
is
of
it self
higher
then
that
men
can
climb
thervnto
.
Therfore
vnlesse
Christ
come
between
,
al
our
senses
do
vanish
away
in
seeking
God
.
Againe
,
in
as
much
as
he
is
the
iudge
of
the
world
,
it
must
needes
bee
that
the
beholding
of
him
without
Christ
,
shal
make
vs
afraid
.
But
God
doth
not
only
represent
himself
vnto
vs
in
Christ
his
image
:
but
also
refresh
vs
with
his
fatherly
fauour
,
&
by
al
meanes
restore
vs
to
life
.
For
there
is
no
part
of
our
saluation
,
which
may
not
bee
found
in
Christ
.
By
the
sacrifice
of
his
death
he
hath
purged
our
sins
:
hee
hath
suffered
the
punishment
that
he
might
acquit
vs
:
he
hath
made
vs
clean
by
his
blood
:
by
his
obedience
he
hath
appeased
his
fathers
wrath
:
by
his
resurrection
he
hath
purchased
righteousnes
for
vs
.
No
maruel
therefore
if
we
sayd
,
that
faith
must
be
fixed
in
the
beholding
of
Christ
.
22
And
behold
I
goe
now
bounde
in
the
spirit
to
Ierusalem
,
not
knowing
what
things
shall
befall
me
there
.
23
Saue
onely
that
the
holy
Ghost
doth
witnes
throughout
euery
citie
,
saying
that
bonds
and
afflictions
are
prepared
for
me
.
24
But
I
care
not
,
neither
is
my
life
deare
to
me
,
that
I
maye
finishe
my
course
with
ioye
,
and
the
ministery
which
I
haue
receiued
of
the
Lord
Iesus
to
testifie
the
Gospel
of
the
grace
of
God
.
25
And
now
behold
I
know
that
after
this
ye
shall
not
see
my
face
,
al
you
through
whom
I
haue
gone
preaching
the
kingdome
of
God
.
26
Wherefore
I
take
you
to
record
this
daye
,
that
I
am
cleane
from
the
blood
of
all
men
.
27
For
I
haue
kepte
nothing
backe
,
but
haue
shewed
you
all
the
counsell
of
God
.
22
And
behold
.
He
declareth
now
more
fully
to
what
end
hee
intreated
of
his
vpright
dealing
:
to
wit
,
because
they
should
neuer
see
him
any
more
.
And
it
was
very
expedient
,
that
the
patterne
which
was
set
before
them
by
God
,
of
them
to
be
followed
,
shuld
be
alwayes
before
their
eies
,
&
that
they
should
remember
him
when
he
was
dead
.
For
we
know
how
readily
men
degenerate
from
pure
institution
.
But
thought
hee
deny
that
he
doth
know
what
shall
befall
him
at
Ierusalem
,
yet
because
hee
was
taught
by
many
prophecies
,
that
bonds
were
prepared
for
him
there
as
if
he
were
now
readie
to
die
,
he
cutteth
off
shortly
after
the
hope
of
his
returne
.
And
yet
for
all
this
he
is
not
contrarie
to
him selfe
.
Hee
speaketh
doubtfully
at
the
first
of
set
purpose
,
that
hee
maye
soften
that
which
was
about
to
be
more
hard
&
bitter
:
&
yet
he
doth
truly
affirm
,
that
he
knew
not
as
yet
the
ends
&
euents
of
things
:
because
he
had
no
certain
and
special
reuelation
touching
the
whole
processe
.
Bound
in
the
spirit
.
Some
expound
this
that
he
was
bound
to
the
churches
,
who
had
committed
to
him
this
function
to
carry
almes
.
Notwithstanding
,
I
doe
rather
thinke
,
that
hereby
is
meant
the
inward
force
and
motion
of
the
spirit
:
not
as
thogh
he
were
so
inspired
,
that
he
was
out
of
his
witte
:
but
because
being
certified
of
the
will
of
God
,
he
did
meekely
follow
the
direction
and
instinct
of
the
spirit
,
euen
of
his
owne
accord
.
Therefore
this
speech
importeth
as
much
as
if
he
shoulde
haue
saide
,
I
cannot
otherwise
doe
,
vnlesse
I
woulde
be
stubborne
and
rebellious
against
God
,
who
doth
as
it
were
draw
me
thither
,
being
bounde
by
his
spirit
.
For
to
the
end
he
may
excuse
himself
of
rashnes
,
he
saith
that
the
spirite
is
the
authour
&
guide
of
his
iourney
.
But
woulde
to
God
those
brainsick
men
,
who
boast
that
the
spirit
doth
indite
to
them
those
things
which
proceed
from
their
own
fantasie
,
did
know
the
spirit
as
familiarly
as
did
Paul
,
who
doth
notwithstanding
not
say
that
al
his
motions
and
instigations
are
of
the
spirit
,
but
declareth
that
that
fel
out
in
one
thing
as
a
singuler
thing
.
For
men
do
oftentimes
foolishly
&
vnaduisedly
take
in
hande
those
things
,
which
they
put
in
practise
afterwarde
stoutly
,
because
they
be
ashamed
of
lightnes
and
vnstabilitie
.
And
he
doth
not
only
meane
that
he
tooke
in
hand
his
iourney
for
a
good
cause
which
the
spirit
of
god
sheweth
him
:
but
that
it
is
altogether
necessary
for
him
,
because
it
is
wickednes
to
resist
.
Furthermore
,
let
vs
learne
by
the
example
of
the
holy
man
,
not
to
kick
against
the
spirit
of
the
Lord
,
but
obediently
to
giue
ouer
our selues
by
him
to
be
gouerned
,
that
he
may
rule
vs
at
his
pleasure
after
we
be
as
it
were
bound
to
him
.
For
if
the
reprobate
,
who
are
the
bond
slaues
of
Satan
be
carried
not
only
willingly
,
but
also
greedily
through
his
motion
:
how
much
more
ought
this
voluntary
bondage
,
or
seruice
to
be
in
the
children
of
God
?
23
But
that
the
holy
ghost
.
I
do
not
vnderstand
this
of
secret
oracles
,
but
of
those
foretellings
,
which
he
heard
euery
where
of
the
Prophets
.
And
this
speech
hath
greater
dignity
to
set
forth
the
prophecies
,
then
if
the
men
themselues
,
which
spake
,
were
called
&
cited
to
be
witnesses
.
For
by
this
meanes
the
word
of
God
hath
his
authoritie
,
when
we
confesse
that
the
spirit
of
God
is
the
author
therof
:
though
the
ministers
be
men
.
Now
for
as
much
as
the
same
spirit
which
foretelleth
Paul
of
bonds
&
tribulations
,
doth
also
hold
him
fast
bound
that
he
cannot
refuse
to
submit
himself
vnto
him
,
by
this
we
learn
that
what
dangers
so
euer
hang
ouer
our
heads
,
we
are
not
therby
acquitted
,
but
that
we
must
obey
the
commandements
of
god
,
&
folow
his
calling
.
In
vain
therfore
do
those
men
flatter
them selues
,
who
wil
do
good
so
long
as
they
be
free
from
molestation
,
&
may
make
discommodities
,
damages
and
dangers
of
death
sufficient
excuses
.
24
I
care
not
.
Al
the
godly
must
be
so
framed
in
their
minds
,
&
chiefly
the
ministers
of
the
word
,
that
setting
al
things
apart
,
they
make
hast
to
obey
god
.
The
life
is
indeed
a
more
excellent
gift
,
than
that
it
ought
to
be
neglected
:
to
wit
,
seing
we
be
therin
created
after
the
image
of
god
,
to
the
end
we
may
think
vpon
that
blessed
immortality
which
is
laid
vp
for
vs
in
heauen
:
in
which
the
lord
doth
now
by
diuers
testimonies
&
tokens
shew
himself
to
be
our
father
.
But
because
it
is
ordained
to
be
vnto
vs
as
a
race
,
we
must
alwa●●sten
vnto
the
marke
,
&
ouercome
all
hinderances
,
least
any
thing
binder
or
stay
vs
in
our
course
.
For
it
is
a
filthy
thing
for
vs
to
be
so
holden
with
a
blind
desire
to
liue
,
that
we
loose
the
causes
of
life
for
life
it self
:
&
this
do
the
words
of
Paul
expresse
.
For
he
doeth
not
simplie
set
light
by
his
life
:
but
he
doth
forget
the
respect
thereof
,
that
he
may
finish
his
course
:
that
he
may
fulfil
the
ministery
which
he
hath
receiued
of
Christ
:
as
if
he
should
say
that
he
is
not
desirous
to
liue
,
saue
onely
that
he
may
satisfie
the
calling
of
God
:
and
that
therefore
it
shall
bee
no
griefe
to
him
to
loose
his
life
,
so
that
hee
may
come
by
death
vnto
the
goale
of
the
function
prescribed
to
him
by
God
.
And
we
must
note
that
which
he
saith
with
ioy
,
for
his
meaning
is
that
this
is
taken
from
the
faithful
by
no
sorrow
or
griefe
,
but
that
they
both
liue
and
die
to
the
Lord
.
For
the
ioy
of
a
good
conscience
is
more
deeply
&
surely
laid
vp
,
than
that
it
can
be
taken
away
by
any
externall
troble
,
or
any
sorrow
of
the
flesh
:
it
triumpheth
more
ioyfully
,
than
that
it
can
be
oppressed
.
Also
we
must
note
the
definition
of
his
course
:
to
wit
,
that
it
is
the
ministery
receiued
of
the
Lord
.
Paul
doth
in
deed
speak
of
himself
:
yet
by
his
own
example
he
teacheth
that
all
those
goe
astray
who
haue
not
God
to
be
the
gouernour
of
their
course
.
Whereupon
it
followeth
that
his
calling
is
vnto
euery
one
of
vs
a
rule
of
good
life
.
Neither
can
we
be
otherwise
perswaded
that
the
Lorde
alloweth
that
which
we
doe
,
vnlesse
our
life
be
framed
&
ordered
according
to
his
wil
,
which
certainty
is
required
especially
in
the
ministers
of
the
worde
,
that
they
take
nothing
in
hand
vnlesse
they
haue
Christ
for
their
authour
.
Neither
is
it
to
be
doubted
but
that
Paul
in
giuing
his
Apostleship
this
mark
(
as
he
vseth
to
do
very
often
)
doth
confirm
the
credit
thereof
.
He
calleth
it
the
Gospel
of
the
grace
of
God
,
of
the
effect
or
end
,
notwithstanding
this
is
a
title
of
rare
commendation
,
that
by
the
gospel
saluation
&
the
grace
of
god
are
brought
vnto
vs
.
For
it
is
very
expedient
for
vs
to
know
that
god
is
found
ther
to
be
merciful
&
fauorable
.
25
And
behold
now
I
know
.
He
doeth
now
vtter
that
plainely
which
he
had
insinuated
couertly
.
And
wee
said
that
he
did
put
them
out
of
hope
of
his
returne
,
to
the
end
he
might
more
deepely
imprint
in
their
minds
his
exhortations
.
For
we
know
what
great
force
the
words
and
speeches
of
men
haue
,
which
are
vttered
at
their
departure
or
death
.
Also
he
wold
haue
them
beware
by
this
forwarning
,
that
they
do
not
depend
vpon
his
presence
,
&
so
their
faith
shuld
faint
through
wearisomnes
.
The
doctrin
of
the
Gospel
is
called
the
kingdome
of
God
now
again
,
which
doth
begin
the
kingdome
of
god
in
this
world
,
by
renewing
men
after
the
image
of
God
,
vntill
it
be
made
perfect
at
length
in
the
last
resurrection
.
26
Wherefore
I
take
you
to
record
.
It
is
all
one
as
if
he
had
saide
,
I
call
you
to
witnesse
,
or
I
call
you
to
beare
witnesse
before
God
and
his
Angels
And
this
doth
he
not
so
much
for
his
own
cause
as
that
he
may
prescribe
vnto
them
their
dutie
with
greater
authoritie
.
Furthermore
this
place
containeth
a
briefe
sum
of
teaching
rightly
and
wel
,
and
it
exhorteth
the
teachers
themselues
vehemently
&
sharply
,
that
they
be
diligent
in
their
function
.
What
order
must
Pastours
than
keepe
in
teaching
?
First
●et
them
not
esteeme
at
their
pleasure
what
is
profitable
to
be
vttered
and
what
to
bee
omitted
:
but
let
them
leaue
that
to
God
alone
to
be
ordered
at
his
pleasure
.
So
shal
it
come
to
passe
that
the
inuentions
of
men
shal
haue
none
entrance
into
the
Church
of
God
.
Againe
mortall
man
shall
not
be
so
bold
as
to
mangle
the
scripture
and
to
pull
it
in
peeces
,
that
he
may
diminish
this
or
that
at
his
plesure
,
that
he
may
obscure
some
thing
,
and
suppresse
many
things
:
but
shal
deliuer
whatsoeuer
is
reuealed
in
the
scripture
,
though
wisely
and
seasonablie
for
the
edifying
of
the
people
,
yet
plainly
and
without
guile
,
as
becommeth
a
faithful
&
true
interpreter
of
God
.
I
said
that
wisedome
must
be
vsed
:
because
we
must
alwaies
haue
respect
vnto
profit
,
so
there
be
no
subtiltie
vsed
,
wherin
many
take
too
great
delight
,
when
as
they
turne
and
wrest
the
word
of
God
vnto
their
methods
,
and
forge
to
vs
a
certaine
kinde
of
Philosophie
mixed
of
the
Gospel
&
their
own
inuentions
:
Namely
because
this
mixture
is
more
delectable
.
Thence
haue
we
freewill
,
thence
the
deserts
of
works
,
thence
the
deniall
of
the
prouidence
and
free
election
of
God
.
And
that
which
we
said
euen
now
is
to
be
noted
,
that
the
counsel
of
god
,
whereof
Paul
maketh
mention
,
is
included
in
his
word
,
&
that
it
is
to
be
sought
no
where
else
.
For
many
things
are
kept
from
vs
in
this
life
,
the
perfect
&
full
manifestation
whereof
is
deferred
vntill
that
day
,
wherein
we
shall
see
God
as
he
is
with
new
eyes
face
to
face
.
Therefore
those
do
set
forth
the
will
of
God
,
who
interpreat
the
scriptures
faithfully
,
&
out
of
them
instruct
the
people
in
the
faith
,
in
the
feare
of
God
,
and
in
all
exercises
of
Godlines
.
And
as
we
said
of
late
,
that
those
are
condemned
by
this
sentence
,
I
am
cleane
from
the
bloode
.
I
do
not
doubt
but
that
he
had
respect
vnto
the
place
of
Ezechiel
:
28
Therefore
take
heede
to
your selues
and
to
all
the
flocke
,
wherein
t●
〈◊〉
ghost
hath
made
you
ouerseers
to
gouern
the
church
of
God
,
which
he
hath
purchased
with
his
blood
.
29
For
I
know
this
,
that
after
my
departure
grieuous
wolues
wil
enter
in
among
you
,
not
sparing
the
flocke
.
30
And
of
your
owne
selues
shall
arise
men
,
speaking
peruerse
things
,
that
they
may
draw
disciples
after
them
.
31
For
which
cause
watch
ye
,
remembring
that
by
the
space
of
three
yeres
,
I
ceassed
not
night
and
day
to
warne
euery
one
of
you
with
teares
.
32
And
now
brethren
I
commende
you
to
God
and
to
the
worde
of
his
grace
,
who
is
able
to
build
farther
and
to
giue
you
an
inheritance
among
all
those
who
are
sanctified
.
28
Take
heede
therefore
.
He
doth
now
apply
his
speech
vnto
them
,
&
by
many
reasons
sheweth
that
they
must
watch
diligently
,
and
that
he
is
not
so
careful
,
but
because
necessity
doth
so
require
.
The
first
reason
is
,
because
they
be
bound
to
the
flocke
ouer
which
they
be
set
.
The
second
,
because
they
were
called
vnto
this
function
not
by
mortall
man
,
but
by
the
holie
Ghost
.
The
third
,
because
it
is
no
small
honor
to
gouern
the
Church
of
God
.
The
fourth
,
because
the
Lord
did
declare
by
an
euident
testimony
,
what
account
he
doth
make
of
the
church
,
seing
that
he
hath
redeemed
it
with
his
blood
.
As
touching
the
first
,
hee
doth
not
onelie
commaund
them
to
take
heed
to
the
flocke
,
but
first
to
themselues
.
For
that
man
will
neuer
be
carefull
for
the
saluation
of
other
men
,
who
will
neglect
his
owne
.
And
in
vaine
shall
that
man
pricke
forward
other
to
liue
godlily
,
who
will
himselfe
shewe
no
desire
of
godlinesse
.
Yea
that
man
will
not
take
paines
with
his
flocke
,
who
forgetteth
himselfe
,
seing
he
is
a
part
of
the
flock
.
Therfore
to
the
end
,
they
may
be
careful
for
the
flocke
to
them
committed
,
Paul
commandeth
&
warneth
,
that
euery
one
of
them
keep
himself
in
the
feare
of
God
.
For
by
this
meanes
it
shoulde
come
to
passe
that
euery
one
should
be
as
faithful
towards
his
flocke
as
he
ought
.
For
we
said
that
Paul
reasoneth
from
their
calling
,
that
they
be
bound
to
take
paines
in
the
church
of
God
,
whereof
they
haue
the
gouernment
.
As
if
he
should
say
,
that
they
may
not
do
whatsoeuer
they
like
best
,
neither
are
they
free
,
after
they
be
made
pastours
:
but
they
be
bound
publikely
to
al
the
flocke
.
The
holie
Ghost
hath
made
you
ouerseers
.
By
the
verie
woorde
he
putteth
them
in
minde
,
that
they
be
placed
,
as
it
were
in
a
watche
tower
,
that
they
may
watch
for
the
common
safetie
of
all
men
.
But
Paul
standeth
principally
vpon
this
,
that
they
were
not
appointed
by
men
,
but
the
charge
of
the
Church
was
committed
vnto
them
by
God
.
For
which
cause
they
must
be
the
more
diligent
and
careful
,
because
they
must
giue
a
straite
account
before
that
high
seat
of
iudgement
.
For
the
more
excellent
the
dignitie
of
that
Lord
&
maister
whom
we
serue
,
is
,
the
more
reuerence
doe
we
giue
him
naturally
,
and
the
reuerence
it selfe
doth
sharpen
our
studie
and
diligence
.
Moreouer
,
though
the
Lord
would
haue
ministers
of
the
word
chosen
from
●he
beginning
by
the
voyces
of
men
,
yet
doth
he
alwaies
challenge
the
gouernment
of
the
church
to
himselfe
,
not
onely
to
the
end
we
may
acknowledge
him
to
be
the
only
gouernour
thereof
,
but
also
know
that
the
vncomparable
treasure
of
saluation
,
doth
come
from
him
alone
.
For
he
is
robbed
of
his
glorie
if
we
thinke
that
the
gospel
is
brought
vnto
vs
,
either
by
chance
,
or
by
the
wil
of
men
,
or
their
industry
.
But
this
doth
Paul
attribute
peculiarly
to
the
spirit
,
by
whom
God
doth
gouern
his
church
,
&
who
is
to
euery
man
a
secret
witnes
of
his
calling
,
in
his
owne
conscience
.
Concerning
the
word
Ouerseer
,
or
Bishop
,
wee
must
briefly
note
this
,
that
Paul
calleth
al
the
elders
of
Ephesus
by
this
name
,
as
wel
one
as
other
.
Whence
we
gather
,
that
according
to
the
vse
of
the
scripture
,
Bishops
differ
nothing
from
Elders
But
that
it
came
to
passe
through
vice
&
corruption
,
that
those
who
were
chief
in
euery
citie
,
began
to
be
called
Bishops
.
I
cal
it
corruption
,
not
because
it
is
euil
that
some
one
man
should
be
chiefe
in
euery
colledge
or
company
:
but
because
this
boldnes
is
intollerable
,
when
men
by
wresting
the
names
of
the
scripture
vnto
their
custome
,
doubt
not
to
change
the
tongue
of
the
holy
ghost
.
To
gouerne
the
Church
.
The
Greeke
worde
Poiemainein
doth
signifie
to
feede
.
But
by
a
fitte
similitude
it
is
translated
vnto
euerie
kinde
of
gouernment
.
And
wee
haue
saide
that
this
is
the
thirde
argument
drawen
from
the
excellencie
of
the
function
:
as
the
same
Paul
telleth
Timotheus
elswhere
,
that
he
take
heed
&
see
how
he
ought
to
behaue
him selfe
in
the
house
of
God
,
which
is
the
church
of
the
liuing
God
,
the
pillar
&
ground
of
trueth
.
As
if
he
should
say
,
that
there
is
no
time
to
be
idle
in
such
a
weightie
calling
,
&
that
those
are
lesse
excusable
,
whom
God
hath
made
stewards
of
his
family
,
the
higher
that
degree
of
honor
is
,
vnlesse
they
be
correspondent
to
so
great
dignity
,
that
is
,
vnles
they
do
their
duty
diligently
Now
if
Bishops
or
ouerseers
be
made
by
the
holy
ghost
,
to
the
end
they
may
feede
the
church
,
the
Hierarchy
of
papistry
is
ridiculous
,
wherin
bishops
being
proud
of
their
painted
sheath
&
vain
title
,
do
not
so
much
as
once
meddle
with
the
function
of
teaching
,
no
not
for
fashions
sake
.
Which
he
hath
purchased
.
The
4.
reason
wherby
Paul
doth
carefully
pricke
forward
the
pastors
to
do
their
duty
diligently
,
bicause
the
lord
hath
giuen
no
smal
pledge
of
his
loue
toward
the
church
,
in
shedding
his
own
blood
for
it
.
Wherby
it
appeareth
how
precious
it
is
to
him
:
&
surely
ther
is
nothing
which
ought
more
vehemently
to
vrge
pastors
to
do
their
duty
ioifully
,
then
if
they
consider
,
that
the
price
of
the
blood
of
Christ
is
committed
to
them
.
For
herevpon
it
foloweth
,
that
vnles
they
take
pains
faithfully
in
the
church
,
the
lost
soules
are
not
only
imputed
to
them
,
but
they
be
also
guilty
of
sacriledge
,
bicause
they
haue
profaned
the
holy
blood
of
the
sonne
of
God
,
&
haue
made
the
redemption
gotten
by
him
to
bee
of
none
effect
,
so
much
as
in
them
lieth
.
And
this
is
a
most
cruel
offence
,
if
through
our
sluggishnes
the
death
of
Christ
do
not
only
become
vile
or
base
,
but
the
fruit
therof
be
also
abolished
&
perish
:
and
it
is
said
that
god
hath
purchased
the
church
,
to
the
end
we
may
know
that
he
wold
haue
it
remaine
wholly
to
himself
,
because
it
is
meet
&
right
that
he
possesse
those
whom
he
hath
redeemed
.
Notwithstanding
we
must
also
remember
,
that
all
mankind
are
the
bondslaues
of
Satan
,
vntil
Christ
set
vs
free
from
his
tyranny
,
gathering
vs
into
the
inheritance
of
his
father
.
But
because
the
speech
which
Paul
vseth
seemeth
to
be
somewhat
hard
,
we
must
see
in
what
sense
he
saieth
that
God
purchased
the
Church
with
his
bloode
.
For
nothing
is
more
absurd
,
than
to
faigne
or
imagine
God
to
be
mortall
or
to
haue
a
bodie
.
But
in
this
speech
he
commendeth
the
vnitie
of
person
in
Christ
:
for
because
there
be
distinct
natures
in
Christ
,
the
scripture
doth
sometimes
recite
that
apart
by
it self
which
is
proper
to
either
.
But
when
it
setteth
god
before
vs
made
manifest
in
the
flesh
,
it
doth
not
seperate
the
human
nature
from
the
godhead
.
Notwithstanding
because
againe
two
natures
are
so
vnited
in
Christ
,
that
they
make
one
person
,
that
is
vnproperlie
translated
somtimes
vnto
the
one
,
which
doth
truly
and
in
deed
belong
to
the
other
,
as
in
this
place
Paul
doth
attribute
blood
to
God
:
because
the
man
Iesus
Christ
who
shed
his
blood
for
vs
,
was
also
God
.
This
manner
of
speaking
is
called
of
the
olde
writers
communicatio
idiomatum
,
because
the
property
of
the
one
nature
is
applied
to
the
other
.
And
I
said
that
by
this
means
is
manifestly
expressed
one
person
of
Christ
:
least
we
imagine
him
to
be
double
,
which
Nestorius
did
in
times
past
attempt
,
and
yet
for
all
this
we
must
not
imagine
a
confusion
of
the
two
natures
,
which
Eutiches
went
about
to
bring
in
:
or
which
the
Spanish
dogge
Seruetus
hath
at
this
time
inuented
,
who
maketh
the
godhead
of
Christ
nothing
else
but
a
forme
or
image
of
the
humain
nature
,
which
he
dreameth
to
haue
alwayes
shined
in
God
.
29
For
I
know
.
Paul
doth
now
exhort
the
Ephesians
to
watch
diligenly
,
by
the
necessity
which
is
a
most
sharp
pricke
.
For
he
saith
that
grieuous
wolues
are
readie
to
inuade
the
sheepefold
.
This
is
a
thing
alwayes
incident
to
the
Church
to
be
hated
of
wolues
.
Wherefore
there
is
no
time
to
sleepe
.
But
the
moe
and
the
more
hurtfull
those
be
who
breake
in
,
the
more
watchful
must
the
Pastors
be
.
For
God
doth
somtimes
release
som
part
of
trouble
,
that
the
flocke
may
be
fed
quietly
and
peaceably
:
and
as
when
the
weather
is
faire
&
cleare
the
sheepe
are
fed
more
safely
in
the
fields
,
and
there
is
more
danger
when
the
aire
is
cloudy
&
darke
:
so
the
Church
of
God
hath
somtimes
some
faire
weather
granted
to
it
,
after
that
commeth
a
troublesome
time
,
which
is
more
fit
for
the
subtiltie
of
the
wolues
.
Therefore
Paul
doth
meane
,
that
it
standeth
them
vpon
to
be
more
watchful
than
they
haue
bin
hitherto
,
because
greater
dangers
hang
ouer
their
heads
.
But
the
question
is
how
Paul
knew
this
.
First
we
need
not
doubt
of
this
,
but
that
his
presence
was
of
great
force
to
driue
away
wolues
,
&
no
maruel
if
the
power
of
the
spirit
which
shineth
in
the
ministers
of
Christ
do
bridle
the
wicked
so
,
that
they
dare
not
vtter
their
poison
:
yea
if
that
heauenly
light
do
driue
away
much
darknes
of
Satan
.
Therfore
seing
that
Paul
did
know
that
the
malice
of
satan
was
kept
vnder
for
a
time
by
his
industry
,
he
doth
easily
foretel
what
wil
happen
after
his
departure
,
thogh
it
be
likely
he
was
certified
by
the
lord
through
the
spirit
of
prophecy
,
that
others
might
be
admonished
by
him
,
as
we
see
it
came
to
passe
.
Howsoeuer
it
be
,
so
often
as
faithful
Pastours
go
away
,
let
vs
learne
that
we
must
beware
of
wolues
;
whom
they
can
hardly
driue
from
the
sheepcoates
though
they
watch
most
narrowly
.
30
Of
your
owne
selues
shall
arise
.
This
amplifieth
the
grieuousnesse
of
the
euill
,
because
there
bee
some
wolues
within
,
and
so
hiding
themselues
vnder
the
title
of
Pastours
,
do
wait
for
some
opportunitie
wherein
they
may
doe
hurt
.
Also
he
declareth
what
daunger
these
wolues
do
threaten
,
to
wit
,
the
scattering
abroad
of
the
flocke
:
when
the
Church
is
drawne
away
from
the
vnitie
of
faith
,
and
is
diuided
into
sects
.
Neither
are
all
those
wolues
who
doe
not
their
duetie
as
they
ought
:
but
there
be
oftentimes
hyrelings
a
kinde
of
men
not
so
hurtfull
as
the
other
.
But
the
corruption
of
doctrine
is
a
most
deadly
plague
to
the
sheepe
.
Now
in
the
third
place
the
fountaine
and
beginning
of
this
euill
is
noted
:
because
they
wil
draw
disciples
after
them
.
Therefore
ambition
is
the
mother
of
all
heresies
.
For
the
synceritie
of
the
word
of
God
doth
then
florish
,
when
the
Pastors
ioine
hand
in
hand
to
bring
disciples
vnto
Christ
:
because
this
alone
is
the
sound
state
of
the
Church
,
that
he
be
heard
alone
:
wherefore
both
the
doctrine
of
saluation
must
needs
be
peruerted
,
and
also
the
safetie
of
the
flocke
must
needs
goe
to
nought
,
where
men
bee
desirous
of
mastership
.
And
as
this
place
teacheth
that
almost
all
corruptions
of
doctrine
flow
from
the
pride
of
men
:
so
we
learne
againe
out
of
the
same
that
it
cannot
otherwise
be
,
but
that
ambitious
men
will
turne
away
from
right
puritie
,
and
corrupt
the
word
of
God
.
For
seing
that
the
pure
and
sincere
handling
of
the
scripture
tendeth
to
this
end
,
that
Christ
alone
may
haue
the
preheminence
:
and
that
men
can
chalenge
nothing
to
themselues
,
but
they
shal
take
so
much
from
the
glory
of
Christ
:
it
followeth
that
those
are
corrupters
of
sound
doctrine
,
who
are
addicted
to
themselues
and
study
to
aduance
their
own
glory
,
which
doth
onely
darken
Christ
.
31
For
which
cause
watch
.
Paul
doeth
againe
exhort
them
vnto
diligence
by
his
owne
example
:
though
hee
doth
ioyne
therewithall
feare
of
daunger
:
as
if
he
should
say
,
that
they
haue
need
of
great
attention
to
beware
:
and
that
it
is
an
vnseemely
thing
that
they
should
bee
wearied
,
who
haue
seene
his
singular
patience
by
the
space
of
three
yeeres
.
Also
he
speaketh
of
his
teares
which
did
adde
no
smal
efficacie
to
his
exhortations
.
Wheras
he
saith
that
he
admonished
euery
one
,
it
may
be
referred
as
wel
vnto
the
common
people
as
vnto
the
elders
.
For
bicause
he
was
determined
to
speak
such
things
as
shuld
be
common
to
the
whol
church
,
he
speaketh
as
if
the
whole
body
were
present
.
Neuerthelesse
if
any
had
rather
rastrain
it
vnto
the
order
of
the
pastours
:
the
meaning
shall
bee
this
,
that
their
studies
must
be
kindled
not
onely
with
this
speech
which
he
now
maketh
,
but
that
it
is
meet
that
they
remember
those
often
exhortations
which
he
did
continually
beat
in
by
the
space
of
three
yeres
,
and
that
with
many
teares
.
Yet
it
seemeth
to
me
to
be
more
likely
that
he
speaketh
of
all
in
generall
.
32
I
commend
you
to
God
.
He
vseth
a
prayer
,
which
in
an
oration
seruing
to
moue
the
hearers
greatly
,
ought
not
to
be
counted
absurd
.
For
hee
did
not
passe
for
diuiding
his
Sermon
into
partes
as
the
Rhetoricians
vse
to
doe
:
seeing
no
wordes
were
sufficient
to
expresse
the
vehemencie
of
the
affections
wherewith
he
was
inflamed
.
He
had
intreated
alreadie
of
great
matters
and
weightie
,
which
did
farre
exceed
mans
abilitie
.
Therfore
he
turneth
himself
vnto
prayer
,
and
by
litle
&
litle
draweth
toward
an
ende
of
his
speeche
:
though
it
be
rather
an
expressing
of
a
desire
,
then
a
direct
prayer
.
As
if
he
should
haue
said
,
that
they
be
vnable
to
beare
so
great
a
burthen
:
but
he
doth
wish
to
them
new
helpe
from
heauen
,
whereto
they
may
trust
and
ouercome
all
temptations
.
And
it
is
not
to
be
doubted
,
though
he
speake
vnto
the
pastours
alone
,
but
that
he
doth
also
comprehend
the
whol
church
.
First
he
commendeth
them
to
God
.
Secondly
to
the
word
of
his
grace
.
Notwithstanding
it
is
all
one
commendation
:
but
Paul
meant
to
expresse
the
meanes
whereby
the
Lorde
doth
defende
the
saluation
of
his
,
which
(
as
Peter
saith
)
is
kepte
by
faith
:
Therefore
so
soone
as
he
receiueth
vs
to
be
kept
,
he
maketh
his
word
the
instrument
to
keep
our
saluation
,
in
which
sense
hee
addeth
the
adiunct
,
Grace
(
for
the
Genetiue
case
after
the
manner
of
the
Hebrewes
doth
signify
an
effect
)
to
the
end
the
faithful
might
the
more
safely
rest
in
the
word
,
where
God
doth
shewe
foorth
his
fauour
.
This
exposition
is
plaine
and
apt
:
for
whereas
some
vnderstand
it
of
Christ
,
it
is
too
much
rackt
.
Who
is
able
to
build
farther
.
The
participle
dunamenos
,
is
to
be
referred
vnto
God
,
not
vnto
his
word
.
And
this
consolation
is
added
for
this
cause
least
they
faint
through
the
feeling
of
their
infirmities
.
For
so
long
as
we
be
inuironned
with
the
infirmities
of
the
flesh
,
we
be
like
to
an
house
whose
foundation
is
laid
.
All
the
godly
must
bee
grounded
in
deede
in
Christ
,
but
their
faith
is
far
from
being
perfect
.
Yea
thogh
the
foundation
continue
stable
&
sure
,
yet
some
parts
of
the
building
be
like
to
fall
and
quaile
.
Wherfore
there
is
great
need
both
of
continuall
building
,
&
also
now
&
then
new
props
and
stayes
be
necessarie
.
Neuertheles
Paul
saith
that
we
must
not
faint
,
because
the
Lord
wil
not
leaue
his
worke
vnfinished
:
33
I
haue
desired
no
mans
siluer
or
gold
or
raiment
.
34
Yea
,
yee
your selues
knowe
how
that
these
hands
haue
ministred
to
my
necessitie
,
and
to
those
which
are
with
me
.
35
I
haue
shewed
you
all
things
,
that
so
labouring
you
must
receiue
the
weake
,
and
remember
the
wordes
of
the
Lord
Iesus
:
because
he
said
,
It
is
a
blessed
thing
rather
to
giue
then
to
take
.
36
And
when
hee
had
thus
spoken
,
he
kneeled
downe
and
prayed
with
them
all
.
37
And
there
arose
great
weeping
among
them
all
:
&
falling
vppon
Paul
his
necke
,
they
kissed
him
,
38
Sorrowing
most
for
the
words
which
he
spake
that
they
should
see
his
face
no
more
.
And
they
brought
him
to
the
ship
.
33
I
haue
not
.
As
he
shewed
of
late
what
an
hurtful
plague
ambition
is
.
So
now
he
sheweth
that
they
must
beware
of
couetousnes
:
&
he
maketh
himselfe
an
example
againe
,
euen
in
this
pointe
,
that
hee
did
couer
no
mans
goods
:
but
did
rather
get
his
liuing
with
the
work
of
his
hands
.
Not
that
it
was
sufficient
to
find
him
without
some
helpe
:
but
because
in
applying
his
handiworke
he
spared
the
churches
,
that
he
might
not
be
too
chargeable
to
them
,
so
much
as
in
him
lay
.
We
must
note
that
he
doth
not
only
deny
that
he
did
take
any
thing
violently
,
as
hungry
fellowes
doe
importunately
wring
out
preyes
oftentimes
,
but
also
hee
affirmeth
that
he
was
cleane
from
all
wicked
desire
.
Whence
wee
gather
that
no
man
can
be
a
good
minister
of
the
worde
,
but
he
must
also
contemne
money
.
And
surely
we
see
that
nothing
is
more
common
,
than
that
those
corrupt
the
worde
of
God
to
winne
the
fauour
of
men
,
who
are
altogither
filthily
giuen
to
get
gaine
.
Which
vice
Paul
doth
sharply
condemne
in
Bishops
,
elsewhere
.
34
Yea
,
yee
know
.
Hee
doeth
not
in
these
words
precisely
set
downe
a
Law
which
all
the
ministers
of
the
worde
must
needs
keepe
:
for
he
did
not
behaue
himselfe
so
loftily
and
lordlike
,
And
to
remember
.
We
reed
this
sentence
in
no
place
word
for
word
:
but
the
Euangelists
haue
other
not
much
vnlike
this
,
out
of
which
Paul
might
gather
this
.
Againe
we
know
that
all
the
sayinges
of
Christ
were
not
written
.
And
hee
repeateth
that
generall
doctrine
of
the
contempt
of
money
.
Whereof
this
is
a
true
token
when
a
man
is
more
bent
to
giue
then
to
take
.
Neither
did
Christ
speake
only
politikelie
,
as
if
those
who
are
liberall
,
are
therefore
blessed
,
because
they
binde
other
men
vnto
them
with
their
benefites
,
and
it
is
a
kinde
of
bondage
to
owe
anie
thing
:
but
he
had
respect
vnto
an
higher
thing
,
because
he
which
giueth
to
the
poore
,
36
And
kneeling
downe
.
The
inward
affection
is
in
deed
the
chiefest
thing
in
prayer
:
yet
the
external
signes
,
as
kneeling
,
vncouering
of
the
head
,
lifting
vp
of
the
hands
,
haue
a
double
vse
:
the
first
is
,
that
we
exercise
all
our
members
to
the
glorie
and
worship
of
God
:
secondly
that
by
this
exercise
our
sluggishnes
may
be
awaked
as
it
were
.
There
is
also
a
thirde
vse
in
solemne
and
publike
prayer
,
because
the
children
of
God
do
by
this
meanes
make
profession
of
their
godlinesse
,
and
one
of
them
doth
prouoke
another
vnto
the
reuerence
of
God
.
And
as
the
lifting
vp
of
the
hands
is
a
token
of
boldnesse
and
of
an
earnest
desire
,
so
to
testifie
our
humilitie
wee
fall
downe
vpon
our
knees
.
But
he
sealeth
vp
and
concludeth
that
sermon
which
he
made
before
with
prayer
:
because
we
can
hope
for
no
profite
of
our
doctrine
saue
onely
from
the
blessing
of
God
.
Wherefore
if
we
be
desirous
to
do
any
good
by
teaching
,
admonishing
&
exhorting
,
let
vs
alwayes
end
after
this
sort
:
to
wit
,
with
prayer
.
37
Great
weeping
.
No
maruell
if
all
the
godly
did
intirely
loue
this
holy
man
.
For
it
had
been
a
point
of
too
grosse
vnthankfulnesse
to
despice
him
whom
the
Lord
had
so
beautified
with
so
many
excellent
gifts
.
And
the
chief
cause
of
their
weeping
was
,
as
Luke
noteth
,
because
they
should
see
him
no
more
.
For
they
did
bewayle
their
owne
condition
,
&
the
condition
of
all
the
whole
church
of
Asia
not
in
vaine
,
which
they
saw
to
be
depriued
of
an
inestimable
treasure
.
And
when
the
Spirit
commendeth
their
teares
by
the
mouth
of
Luke
,
as
witnesses
of
sincere
godlinesse
,
he
condemneth
the
rashnes
of
those
who
require
at
the
hands
of
the
faithful
hard
and
cruel
constancie
.
For
that
is
false
whereof
they
dreame
that
those
affections
proceed
only
of
corruption
,
which
we
haue
naturally
from
God
.
Wherefore
the
perfection
of
the
faithful
consisteth
not
in
this
,
that
they
put
off
all
affections
:
but
that
they
be
moued
therwith
only
for
iust
causes
,
and
that
they
moderate
the
same
.
CHAP.
XXI
.
1
AND
when
it
came
to
passe
that
wee
had
loosed
beeing
pulled
away
from
them
,
wee
came
with
a
streight
course
to
Choos
,
and
the
next
day
to
the
Rhodes
,
and
thence
to
Patara
.
2
And
when
we
had
gotten
a
ship
,
which
sailed
ouer
to
Phenice
,
when
wee
were
entred
into
it
we
lanched
.
3
And
when
Cyprus
began
to
appeare
to
vs
,
leauing
it
on
the
left
hand
,
we
sayled
into
Syria
,
and
came
to
Tyrus
:
for
heere
the
shippe
did
vnloade
her
burthen
.
4
And
when
we
had
found
disciples
,
we
staid
there
seuen
daies
:
who
said
to
Paul
by
the
Spirite
that
he
should
not
go
vp
to
Ierusalem
.
5
And
when
the
dayes
were
ended
,
wee
departed
and
went
our
way
,
and
they
all
with
their
wiues
and
children
accompanied
vs
,
vntill
wee
were
out
of
the
citie
:
and
when
we
had
kneeled
downe
vpon
the
shoare
,
wee
prayed
.
6
And
when
we
had
taken
our
leaue
one
of
another
,
we
went
vp
into
the
ship
:
&
they
returned
home
.
1
Luke
reckoneth
vp
briefly
the
course
of
his
sayling
:
and
that
not
only
to
winne
credite
to
the
historie
,
that
we
may
know
what
was
done
in
euery
place
,
but
that
the
Readers
may
weigh
with
themselues
the
inuincible
and
heroicall
fortitude
which
was
in
Paul
,
who
had
rather
bee
tossed
and
troubled
with
such
long
,
vnleauell
,
and
troublesom
iourneies
,
that
he
might
serue
Christ
,
then
prouide
for
his
owne
quietnesse
.
Wheras
he
saith
that
they
were
drawen
and
pulled
away
,
it
is
not
simply
referred
vnto
the
distance
of
places
:
but
because
the
brethren
stood
on
the
shoare
,
so
long
as
they
could
see
the
ship
wherin
Paul
and
his
companions
were
carried
.
He
nameth
the
hauens
where
the
ship
arriued
for
this
cause
,
that
we
may
know
that
they
sailed
quietly
without
trouble
of
tempest
.
Let
vs
search
the
describers
of
countries
touching
the
situation
of
the
cities
wherof
he
maketh
mention
,
it
is
sufficient
for
me
to
shew
Luke
his
purpose
.
4
And
when
they
had
found
disciples
.
Though
the
number
of
the
faithfull
was
but
small
,
yet
there
came
some
seed
of
the
gospel
thither
,
according
to
the
prophesies
of
the
prophetes
,
least
Tyrus
shuld
be
altogether
void
of
the
blessing
of
God
.
And
here
as
in
other
places
going
before
,
They
said
by
the
spirit
.
Namely
with
the
approbation
of
speeche
,
that
Paul
might
know
that
they
spake
by
the
Spirite
of
prophesie
.
Surely
this
was
no
smal
temptation
,
to
cause
him
not
to
finish
the
iourney
which
he
had
taken
in
hand
,
seeing
the
holy
ghost
dist
disuade
him
from
the
same
.
And
this
was
a
very
faire
colour
to
flie
from
the
crosse
,
if
hee
had
cared
for
his
own
safetie
,
to
be
drawen
backe
as
it
were
with
the
hand
of
God
.
Notwithstanding
he
ceaseth
not
to
hold
on
thither
whither
he
knew
he
was
called
by
the
Lord
.
Notwithstanding
heere
ariseth
a
question
,
howe
the
brethren
can
disuade
him
by
the
Spirit
from
doing
that
,
which
Paul
did
testifie
he
doth
by
the
secret
motion
of
the
same
spirit
?
Is
the
Spirit
contrary
to
himselfe
,
that
he
doth
now
loose
Paul
whom
he
held
bound
inwardly
?
I
answere
that
there
be
diuers
giftes
of
the
Spirite
:
so
that
it
is
no
maruell
if
those
who
excell
in
the
gift
of
prophesie
bee
some
times
destitute
of
iudgement
or
strength
.
The
Lord
shewed
to
these
brethren
of
whom
Luke
maketh
mention
,
what
should
come
to
passe
:
yet
neuerthelesse
they
know
not
what
is
expedient
and
what
Paul
his
calling
doth
require
,
because
the
measure
of
their
gift
doth
not
reach
so
farre
.
And
the
Lorde
woulde
haue
his
seruaunt
admonished
of
purpose
,
partly
that
through
long
meditation
he
might
be
better
furnished
and
prepared
to
suffer
whatsoeuer
shoulde
come
,
partly
that
his
constancie
might
more
plainely
appeare
,
when
as
being
certified
by
prophesies
of
the
dolefull
euent
,
he
doth
notwithstanding
wittingly
and
willlingly
make
hast
to
endure
whatsoeuer
things
shall
befall
him
.
5
With
their
wiues
and
children
.
This
was
no
small
testimonie
of
loue
,
in
that
they
accompanied
Paul
out
of
the
citie
with
their
wiues
&
children
:
which
thing
Luke
doth
report
,
partly
that
he
might
commend
their
godlinesse
according
as
it
deserued
:
partly
that
hee
might
declare
that
Paul
had
that
honour
giuen
him
which
was
due
to
him
.
Whence
we
do
also
gather
,
that
hee
meant
nothing
lesse
,
then
to
prouide
for
his
owne
commoditie
,
seeing
that
he
was
not
kept
backe
with
so
great
good
will
,
which
was
a
pleasant
bait
to
entice
him
to
stay
.
And
wee
must
also
note
the
solemne
custome
of
praying
in
weightier
affayres
,
&
that
being
certified
by
God
of
the
danger
,
they
are
more
stirred
vp
to
pray
.
7
And
when
wee
had
finished
our
course
,
from
Tyrus
wee
came
downe
to
Ptolomais
:
and
after
that
wee
had
saluted
the
brethren
,
wee
aboade
with
them
one
day
.
8
And
on
the
morrow
we
which
were
with
Paul
,
departed
and
came
to
Cesarea
.
And
entring
into
the
house
of
Philip
the
Euangelist
,
which
was
one
of
the
seuen
we
abode
with
him
.
9
And
this
man
had
foure
daughters
virgines
which
did
prophesie
.
10
And
when
we
abode
many
dayes
,
there
came
a
certain
prophet
from
Iury
named
Agabus
.
11
When
hee
was
come
to
vs
,
hee
tooke
Paul
his
girdle
,
and
binding
his
owne
feete
and
handes
,
hee
said
:
Thus
saith
the
holy
ghost
,
The
man
which
oweth
this
girdle
,
shall
the
Iewes
thus
binde
at
Ierusalem
,
and
shall
deliuer
him
into
the
hands
of
the
Gentiles
.
12
And
when
we
had
heard
these
things
,
both
we
and
also
the
rest
which
were
of
that
place
requested
him
,
that
he
would
not
go
vp
to
Ierusalem
.
13
Then
Paul
aunswered
and
said
,
What
doe
you
weeping
and
afflicting
my
heart
?
I
truly
am
readie
not
to
be
bound
only
,
but
also
to
die
at
Ierusalem
for
the
name
of
the
Lord
Iesus
.
14
And
when
he
would
not
be
perswaded
,
we
were
quiet
,
saying
,
The
will
of
the
Lord
be
done
.
7
Luke
doth
briefly
declare
that
Paul
was
also
receiued
at
Ptolomais
by
the
brethren
.
This
is
a
citie
of
Phenicia
,
standing
vppon
the
sea
coast
,
not
farre
from
the
borders
of
Iudea
,
from
which
Paul
and
his
companions
had
no
long
iourney
to
Cesarea
.
But
if
the
readers
bee
disposed
to
knowe
farther
touching
the
scituation
of
regions
,
let
them
resort
vnto
the
describers
of
places
and
countries
.
Furthermore
he
saith
,
that
when
he
came
to
Cesarea
,
they
lodged
with
Philip
,
whom
he
calleth
an
Euangelist
.
Though
he
were
one
of
the
seuen
deacons
,
9
Fower
daughters
.
This
is
added
for
the
commendation
of
Philip
:
not
onely
that
we
might
know
that
his
house
was
well
ordered
,
but
also
that
it
was
famous
and
excellent
through
the
blessing
of
God
.
For
assuredly
it
was
no
small
gift
to
haue
fower
daughters
,
all
endewed
with
the
spirit
of
prophecie
.
By
this
meanes
the
Lorde
meant
to
bewtifie
the
first
beginnings
of
the
Gospel
,
when
hee
raised
vp
men
and
women
,
to
foretell
thinges
to
com
.
Prophesies
had
now
almost
ceased
many
yeres
among
the
Iewes
to
the
end
they
might
bee
more
attentiue
&
desirous
to
heare
the
newe
voice
of
the
Gospell
.
Therefore
seeing
that
prophesiyng
which
was
in
a
manner
quite
ceased
,
doth
nowe
after
long
time
returne
againe
,
it
was
a
token
of
a
more
perfect
state
.
Notwithstanding
it
seemeth
that
the
same
was
the
reason
why
it
ceased
shortly
after
:
for
God
did
support
the
old
people
with
diuers
foretellings
,
vntill
Christ
shoulde
make
an
ende
of
all
prophesies
.
Therefore
it
was
meete
that
the
newe
kingdome
of
Christe
shoulde
bee
thus
furnished
and
beautified
with
this
furniture
that
all
men
myght
knowe
that
that
promised
visitation
of
the
Lorde
was
present
:
and
it
was
also
expedient
that
it
shoulde
last
but
for
a
short
time
least
the
faithfull
shoulde
alwayes
waite
for
some
farther
thinge
,
or
leaste
that
curious
wittes
myght
haue
occasion
giuen
to
seek
or
inuent
some
new
thing
euer
now
and
then
.
For
we
know
that
when
that
abilitie
and
skil
was
taken
away
,
there
were
notwithstanding
many
brainsicke
fellowes
,
who
did
boast
that
they
were
prophets
,
&
also
it
may
be
that
the
frowardnes
of
men
did
depriue
the
Church
of
this
gift
.
But
that
one
cause
ought
to
be
sufficient
,
in
that
God
by
taking
away
prophecies
,
did
testifie
that
the
end
and
perfection
was
present
in
Christ
:
&
it
is
vncertaine
how
these
maids
did
execute
the
office
of
prophecying
:
sauing
that
the
spirit
of
God
did
so
guide
and
gouerne
them
,
that
he
did
not
ouerthrow
the
order
which
he
himselfe
set
down
.
And
for
as
much
as
he
doth
not
suffer
women
to
beare
any
publike
office
in
the
church
,
it
is
to
be
thought
that
they
did
prophecie
at
home
,
or
in
some
priuate
place
without
the
common
assembly
.
10
A
certaine
Prophet
.
Though
Luke
doth
not
plainlie
expresse
the
same
,
yet
do
I
coniect
that
this
Agabus
was
the
same
of
whom
mention
is
made
in
the
xi
.
chapter
,
who
foretold
that
there
should
be
famin
vnder
the
reigne
of
Claudius
Caesar
.
The
man
who
oweth
this
girdle
.
It
was
an
vsuall
thing
among
the
prophets
to
represen●
those
thinges
which
they
spake
by
signes
:
But
forasmuch
as
there
was
in
them
no
force
of
the
Spirite
,
their
vanitie
did
no
whit
hurt
the
faithfull
.
This
is
also
worthie
to
be
noted
,
that
Agabus
doth
not
set
before
their
eies
a
dumb
spectacle
,
but
he
coupleth
therewith
the
worde
,
whereby
he
may
shew
to
the
faithfull
the
vse
and
end
of
the
ceremonie
.
12
Both
we
.
Bicause
they
had
not
al
one
reuelation
,
it
is
no
maruel
if
their
iudgements
were
diuers
.
For
seeing
these
holy
men
knew
,
that
ther
consisted
much
in
the
life
or
death
of
one
man
,
they
would
not
haue
him
to
come
in
danger
rashly
.
And
their
desire
is
worthie
praise
,
in
that
they
desired
to
prouide
for
the
common
safetie
of
the
church
,
by
keeping
back
Paul
.
But
on
the
otherside
Paul
his
constancie
deserueth
so
much
the
more
praise
,
when
as
he
continueth
so
stedfast
in
the
calling
of
god
.
For
he
was
not
ignorant
what
great
trouble
he
shuld
suffer
,
by
reason
of
his
bands
.
But
because
he
knoweth
the
will
of
God
,
which
was
his
only
rule
in
taking
counsell
,
he
maketh
no
account
of
all
other
thinges
,
that
hee
may
follow
it
.
And
assuredly
we
must
bee
so
subiect
to
the
will
and
pleasure
of
God
,
that
no
profit
,
no
kind
of
reason
may
remoue
vs
from
obeying
him
.
When
Paul
doth
reprehend
the
brethren
,
because
they
afflict
his
hart
with
weeping
,
he
doth
sufficiently
declare
that
he
was
not
hardened
,
but
that
hee
was
brought
vnto
some
feeling
and
suffering
together
with
them
.
Therefore
the
teares
of
the
godly
did
wounde
his
heart
:
but
that
softnesse
did
not
turne
him
out
of
the
way
,
but
that
hee
proceeded
to
follow
God
with
a
streight
course
.
Therfore
we
must
vse
such
curtesie
toward
our
brethren
,
that
the
beck
or
will
of
God
haue
alwayes
the
vpper
hand
.
Now
Paul
doth
againe
declare
by
his
answere
,
that
the
seruants
of
Christe
cannot
be
prepared
to
doe
their
dutie
,
vnlesse
they
despice
death
:
and
that
none
can
euer
bee
well
incouraged
to
liue
to
the
Lord
,
but
those
who
will
willingly
lay
downe
their
liues
for
the
testimonie
of
the
truth
.
14
We
ceased
saying
.
If
they
had
thought
that
he
runne
rashly
vnto
death
,
they
would
not
haue
ceased
so
.
Therfore
they
yeeld
least
they
resist
the
holy
Spirit
,
whereby
they
vnderstand
that
Paul
is
gouerned
:
for
that
which
they
had
hearde
before
by
the
mouth
of
Paul
,
that
hee
was
drawen
as
it
were
by
the
bands
of
the
Spirit
,
was
quite
out
of
their
heads
by
reason
of
the
sorow
which
they
had
conceiued
:
but
when
they
be
taught
againe
that
it
was
the
will
of
God
that
it
should
be
so
,
they
thinke
it
vnlawfull
for
them
to
resist
any
longer
:
and
with
this
bridle
must
al
our
affections
be
kept
in
,
that
nothing
bee
so
bitter
,
or
dolefull
,
or
harde
which
the
wyll
of
God
may
not
mittigate
and
mollifie
.
For
so
often
as
anye
thing
which
is
harde
or
sharpe
doeth
fall
out
,
we
giue
God
small
honor
,
vnlesse
this
cogitation
preuaile
with
vs
,
that
we
must
obey
him
.
15
And
after
these
daies
,
hauing
taken
vp
our
burthens
we
went
vp
to
Ierusalem
.
16
And
there
came
togeather
with
vs
certaine
of
the
Disciples
from
Cesarea
,
bringing
with
them
one
Mnason
of
Cyprus
,
an
old
disciple
,
with
whom
we
should
lodge
,
17
And
when
wee
were
come
vnto
Ierusalem
,
the
brethren
receiued
vs
gladlie
.
18
And
on
the
morrowe
Paul
went
in
with
vs
vnto
Iames
and
all
the
Elders
were
present
.
19
Whom
after
we
had
saluted
,
he
told
by
order
all
things
which
God
had
done
among
the
Gentiles
by
his
ministerie
.
20
But
when
they
had
heard
,
they
glorified
the
Lord
:
and
said
to
him
,
Thou
seest
brother
how
many
thousand
Iewes
there
be
which
beleeue
,
and
they
all
are
earnest
followers
of
the
law
.
21
And
it
hath
beene
tolde
them
concerning
thee
,
that
thou
teachest
all
the
Iewes
which
are
amonge
the
Gentiles
to
forsake
Moses
,
saying
,
that
they
muste
not
circumcise
their
children
,
nor
liue
accordinge
to
the
customes
,
22
What
is
it
then
?
The
multitude
must
needes
come
together
:
for
they
shall
heare
that
thou
art
come
.
23
Therefore
do
this
which
we
say
to
thee
:
we
haue
foure
men
which
haue
a
vow
vpon
them
.
24
Them
take
and
purifie
thy selfe
with
them
,
and
doe
cost
on
them
that
they
may
shaue
their
heads
,
and
that
all
men
may
knowe
that
those
thinges
which
they
haue
heard
concerning
thee
are
nothing
:
but
that
thou
thy self
also
walkest
an
keepest
the
law
.
25
And
as
concerning
those
which
among
the
Gentiles
haue
beleeued
,
we
haue
written
,
decreeing
,
that
they
obserue
no
such
thing
,
but
that
they
keepe
themselues
from
things
offered
to
Idols
,
and
from
blood
,
and
from
that
which
is
strangled
,
and
from
fornication
.
15
When
we
had
taken
vp
our
burdens
.
Paul
his
companions
declare
,
that
when
they
went
about
to
call
backe
Paul
from
danger
,
they
did
rather
care
for
the
common
safetie
of
the
church
,
then
euery
man
for
his
owne
life
.
For
after
they
had
taken
the
repulse
they
doe
not
refuse
to
take
part
with
him
in
the
same
daunger
:
and
yet
this
was
a
plausible
excuse
that
they
were
bound
by
no
law
to
be
halled
to
suffer
death
,
through
one
mans
stubbornnes
.
And
this
is
truely
to
bring
our
affections
in
subiection
to
God
,
when
we
are
terrified
with
no
feare
,
but
euery
one
of
vs
indeuoureth
so
much
as
he
is
able
,
to
further
that
which
we
know
doth
please
him
.
Also
it
appeareth
more
plainly
,
what
great
feruentnes
of
godlines
was
in
the
rest
,
who
of
their
owne
accord
accompanie
him
,
&
bring
him
an
host
:
whereas
notwithstanding
they
might
well
haue
feared
manie
discommodities
.
17
They
receiued
vs
gladly
.
Luke
reciteth
this
therefore
that
hee
may
set
foorth
the
equity
of
the
brethren
,
who
did
not
credit
rumors
&
false
reportes
.
Though
many
enuious
and
wicked
men
did
daily
one
after
another
endeuour
to
bring
Paul
in
contempt
:
yet
because
Iames
and
hys
fellowes
in
office
were
well
perswaded
of
his
vprightnesse
,
they
were
not
estranged
from
him
.
Therefore
they
receiue
him
now
curteously
&
brotherly
as
a
seruaunt
of
Christe
,
and
declare
that
hee
is
welcome
.
This
moderation
must
wee
obserue
diligently
,
that
we
bee
not
too
hastye
to
beleeue
wicked
reports
:
efpecially
when
those
who
haue
giuen
some
testimony
of
their
honesty
,
&
whom
we
haue
tried
to
serue
God
faithfully
,
are
burdened
with
crimes
vnknown
to
vs
or
els
doubtful
:
because
Satan
knoweth
that
nothing
is
more
fit
to
lay
waste
the
kingdom
of
Christ
,
then
discord
&
disagreement
among
the
faithful
:
he
ceasseth
not
to
spread
abrode
false
speeches
,
which
may
cause
one
to
suspect
another
.
Therefore
we
must
shut
our
eares
against
false
reportes
,
that
wee
may
beleeue
nothing
concerning
the
faithfull
ministers
of
the
word
,
but
that
which
we
know
to
be
true
.
18
All
the
Elders
were
present
.
We
may
gather
that
out
of
this
place
,
which
we
had
already
in
the
fifteenth
chapter
.
So
often
as
any
weighty
busines
was
to
be
handeled
,
the
Elders
were
wont
to
come
togither
,
to
the
end
the
consultation
might
be
more
quiet
without
the
multitude
.
We
shal
see
anon
,
that
the
people
were
likewise
admitted
in
their
order
:
yet
after
that
the
elders
had
had
their
secret
consultation
among
themselues
.
19
And
now
Paul
sheweth
his
modesty
when
he
doth
not
make
him self
the
Author
of
those
things
which
he
had
done
:
but
giuing
the
praise
to
God
,
doth
cal
himself
onlie
the
minister
,
whose
industry
God
had
vsed
.
As
we
must
graunt
,
that
whatsoeuer
thing
is
excellent
and
woorthy
praise
,
it
is
not
done
by
our
owne
power
,
but
for
as
much
as
GOD
doth
woorke
in
vs
:
&
especially
touching
the
edifying
of
the
church
.
Again
,
it
appeareth
how
farre
off
the
elders
were
from
enuy
,
when
they
glorifie
God
for
the
ioyful
successe
.
But
because
mention
is
made
of
no
other
Apostle
besides
Iames
,
we
may
coniect
that
they
were
gone
into
diuers
places
to
spread
abroade
and
preach
the
Gospel
,
as
their
calling
did
require
.
For
the
Lord
had
not
appointed
them
to
stay
stil
at
Ierusalem
:
but
after
they
had
made
a
beginning
there
,
he
commandeth
them
to
goe
into
Iudea
and
other
partes
of
the
world
.
Moreouer
,
the
errour
of
those
men
,
who
thinke
that
Iames
was
one
of
the
disciples
whom
Paul
numbreth
among
the
three
pillers
of
the
church
,
is
refuted
before
in
the
fifteenth
chapter
.
And
thogh
the
same
commandement
was
giuen
to
him
which
was
giuen
to
the
rest
of
his
fellowes
in
office
:
yet
I
do
not
doubt
but
that
they
did
so
diuide
them selues
,
that
Iames
stood
stil
at
Ierusalem
,
whither
many
strangers
were
woont
daily
to
resort
.
For
that
was
all
one
as
if
he
had
preached
the
Gospel
farre
and
wide
in
strange
places
.
Thou
seest
brother
how
many
thousands
.
This
Oration
or
speeche
hath
two
members
.
For
first
the
Elders
say
,
that
so
many
of
the
Iewes
as
were
conuerted
,
seing
they
be
earnest
folowers
of
the
law
,
are
euil
affected
towarde
Paul
,
because
they
thinke
that
hee
indeuoureth
wyth
might
and
mayne
to
abolishe
the
lawe
.
Secondly
,
they
exhort
hym
that
making
a
solemne
vowe
he
purge
himselfe
,
that
he
may
not
be
had
in
suspition
anie
longer
.
They
obiect
to
Paul
the
multitude
of
beleeuers
,
that
he
may
the
more
willingly
yeeld
to
them
.
For
if
they
had
byn
a
few
stubborne
fellowes
,
he
would
not
haue
bin
so
muche
moued
.
But
now
he
may
not
neglect
both
much
people
,
and
the
whole
bodie
of
the
Church
.
Vndoubtedly
that
zeale
of
the
law
which
was
in
them
was
corrupt
:
and
assuredly
euen
the
very
elders
declare
sufficiently
that
they
like
it
not
.
For
thogh
they
do
not
condemn
it
openly
,
neither
sharply
complaine
of
the
same
,
yet
bicause
they
separat
themselues
from
their
affection
,
they
secretly
confesse
that
they
erre
.
If
it
had
been
a
zeale
according
to
knowledge
it
ought
to
haue
begun
at
them
:
but
they
contend
not
for
the
law
it self
,
neither
do
they
pretend
the
due
reuerence
therof
,
neither
do
they
subscribe
to
those
who
are
earnest
followers
of
it
.
Therefore
they
both
signifie
that
they
are
of
another
mind
,
and
also
that
they
doe
not
allow
the
superstition
of
the
people
.
Notwithstanding
,
it
is
obiected
,
that
they
saie
that
Paul
was
burdened
with
a
false
report
or
slaunder
.
Againe
,
when
they
require
at
his
hands
satisfaction
,
they
seem
to
nourish
that
zeale
.
I
answere
,
that
though
that
were
a
true
report
in
some
respect
wherewith
the
Iewes
were
offended
,
yet
was
it
mixed
with
a
slaunder
.
Paul
did
so
teach
the
abrogating
of
the
law
,
that
notwithstanding
by
this
meanes
the
authority
therof
did
not
only
continue
sound
and
perfect
,
but
it
was
more
holie
.
For
as
we
said
in
the
7.
chapter
,
the
ceremonies
should
be
vayne
,
vnlesse
the
effect
thereof
had
beene
shewed
in
Christ
.
Therefore
those
who
say
that
they
were
abolished
by
the
comming
of
Christ
,
are
so
farre
from
being
blasphemous
against
the
lawe
,
that
they
rather
confirme
the
trueth
thereof
.
We
must
consider
two
thinges
in
ceremonies
:
the
trueth
,
whereto
is
annexed
the
efficacie
:
secondly
,
the
externall
vse
.
Furthermore
,
the
abrogating
of
the
external
vse
,
which
Christ
brought
dependeth
herevpon
,
in
that
he
is
the
sound
body
,
&
that
nothing
was
shadowed
in
times
past
,
which
is
not
fulfilled
in
him
.
This
diffreth
much
from
the
falling
away
from
the
law
,
to
shew
the
true
ende
thereof
,
that
the
figures
may
haue
an
end
,
and
that
the
spirituall
trueth
thereof
may
alwaies
be
in
force
.
Wherefore
we
see
that
they
were
malitious
and
vniust
interpreters
,
who
laid
Apostacie
to
Paul
his
charge
,
though
he
dyd
call
awaie
the
faithfull
from
the
externall
woorshippe
of
the
Lawe
.
And
whereas
they
command
Paul
to
make
a
vowe
to
that
ende
,
that
he
may
proue
himselfe
to
be
a
keeper
of
the
lawe
,
it
tendeth
to
no
other
ende
,
sauing
that
he
may
testifie
that
he
doth
not
detest
the
Lawe
like
a
wicked
Apostata
,
who
did
himselfe
shake
off
the
Lordes
yoke
,
and
moue
others
vnto
the
like
rebellion
.
That
they
ought
not
to
circumcise
.
It
was
so
indeede
.
For
Paul
taught
that
both
Iewes
and
Gentiles
were
set
at
libertie
.
For
these
sentences
are
generall
with
him
.
And
least
I
stand
too
long
vppon
this
,
one
place
shall
be
sufficien●
where
he
compareth
the
law
to
a
Tutor
,
vnder
which
the
olde
churche
was
,
as
in
the
childhood
thereof
.
But
now
knowing
the
grace
of
Christe
it
is
growen
vp
,
that
it
may
be
fre
from
ceremonies
,
in
that
place
he
speketh
vndoutedlie
both
of
the
Iewes
&
Gentiles
.
Also
when
he
saith
,
22
The
multitude
must
needes
come
together
.
The
verb
is
a
verb
neuter
,
as
if
they
should
say
,
the
multitude
must
of
necessitie
com
together
.
For
it
had
been
an
absurd
thing
that
an
apostle
of
such
rare
report
shoulde
not
come
before
the
whole
multitude
of
the
faithfull
.
For
if
hee
had
eschewed
the
light
and
sight
of
people
,
the
sinister
suspition
might
haue
byn
increased
.
Neuerthelesse
we
see
how
modestly
the
Elders
behaued
themselues
in
nourishing
concord
,
when
as
they
preuent
the
offence
of
the
people
in
time
,
sauing
that
they
beare
too
much
peraduenture
with
their
infirmitie
,
in
requiring
a
vow
of
Paul
.
But
this
moderation
must
be
kept
in
the
church
,
that
the
pastours
bee
in
great
authoritie
,
&
yet
that
they
rule
not
proudly
as
Lords
,
neither
despice
the
rest
of
the
body
.
For
the
distinction
of
orders
,
which
is
the
bond
of
peace
,
ought
not
to
bee
any
cause
of
discention
.
23
Doe
that
which
we
say
to
thee
.
The
Elders
seeme
(
as
I
said
euen
now
)
to
be
faln
vnto
a
foolish
pampering
through
too
much
loue
of
their
nation
.
But
the
manifest
iudgement
of
that
thing
dependeth
vpon
the
circumstances
,
which
are
hid
from
vs
at
this
day
:
yet
they
knew
them
wel
.
The
whol
body
almost
did
consist
vppon
Iewes
,
so
that
they
needed
not
to
feare
the
offending
of
the
Gentiles
.
For
in
other
regions
this
was
the
cause
of
departure
,
because
euery
man
was
wedded
to
his
own
custome
,
&
would
prescribe
a
law
to
others
.
Furthermore
they
had
at
Ierusalem
many
things
which
might
prouoke
them
to
keepe
the
ceremonies
of
the
law
,
so
that
they
had
a
greater
excuse
,
if
they
did
more
slowly
forsake
them
.
And
thogh
their
zeale
wer
not
void
of
fault
,
yet
as
it
was
an
hard
matter
to
reform
it
,
so
it
could
not
be
don
at
a
sodain
.
We
see
how
this
superstition
was
scarce
in
long
time
pulled
from
the
apostles
:
&
bicause
new
disciples
came
daily
vnto
the
faith
,
the
infirmitie
was
nourished
in
all
together
.
And
yet
notwithstanding
we
must
not
deny
but
that
ignorance
was
coupled
with
obstinacie
,
which
the
Elders
did
neuerthelesse
tollerate
,
least
they
shuld
do
more
hurt
by
vsing
violent
remedies
.
I
leaue
it
indifferent
whether
they
did
passe
measure
or
no.
Hauing
a
vow
vpon
them
.
Though
these
foure
be
reckoned
among
the
faithful
,
yet
their
vow
was
superstitious
.
Wherby
it
appeareth
that
the
apostles
had
much
trouble
in
that
nation
,
which
was
not
only
hardned
in
the
worship
of
the
law
through
long
vse
:
but
was
also
naturally
malipart
,
&
almost
intractable
.
Though
it
may
be
that
these
men
were
as
yet
but
nouices
:
&
therefore
their
faith
was
yet
but
slender
&
scarce
well
framed
,
wherefore
the
doctors
did
suffer
them
to
performe
the
vow
which
they
had
vnaduisedly
made
.
As
touching
Paul
,
bicause
he
made
this
vow
not
moued
thereunto
by
his
owne
conscience
,
but
for
their
sakes
,
with
whose
error
he
did
bear
,
the
case
stood
otherwise
with
him
.
Notwithstanding
we
must
see
,
24
Which
they
haue
heard
of
thee
are
nothing
.
They
seem
to
persuade
Paul
to
dissemble
.
For
the
rumor
rose
not
vpon
nothing
,
that
he
did
call
away
the
Iewes
from
the
ceremonies
,
and
that
he
did
not
walk
in
obseruing
the
law
.
But
we
must
remember
that
which
I
said
euen
now
,
that
it
was
sufficient
for
Paul
and
the
Elders
,
if
they
could
remoue
the
slaunder
which
was
vniustly
raised
,
to
wit
,
that
he
was
a
reuolt
from
the
lawe
:
and
there
might
a
better
opportunitie
be
offred
shortly
,
that
in
purging
himselfe
hee
might
call
them
backe
by
little
and
little
from
their
error
.
Neither
was
it
good
or
profitable
that
Paull
shoulde
be
counted
an
obseruer
of
the
lawe
any
long
time
,
as
the
disciples
were
then
commonlie
:
for
by
this
meanes
a
thick
veile
should
haue
been
put
before
their
eyes
,
to
darken
the
light
of
Christ
.
Wherfore
let
vs
know
that
Paul
did
not
dissemble
,
but
sincerely
professe
,
that
he
did
not
hate
the
law
:
but
that
he
did
rather
thinke
reuerently
of
it
.
They
will
him
to
bestow
cost
together
with
them
,
because
they
were
wont
to
put
their
money
together
,
that
they
might
offer
sacrifice
together
.
25
And
as
concerning
those
which
haue
beleeued
.
They
adde
this
,
least
they
be
thought
to
go
about
to
take
away
or
cal
back
that
liberty
which
they
had
graunted
to
the
gentiles
,
so
that
they
may
bee
burdened
with
some
preiudice
.
But
in
the
meane
season
they
seem
to
keep
the
Iewes
in
bondage
,
from
which
they
set
free
the
gentiles
alone
in
plain
words
.
I
answere
,
forasmuch
as
the
estate
of
al
was
like
,
like
libertie
was
granted
to
both
.
But
there
is
mention
made
of
the
Iewes
,
who
were
so
addicted
to
their
obseruations
and
ceremonies
,
that
they
woulde
not
take
to
themselues
,
that
liberty
which
they
might
wel
chalenge
.
But
the
Apostles
did
by
name
prouide
for
the
gentils
,
lest
the
Iews
after
their
wonted
custome
,
should
reiect
them
as
profane
&
vncleane
,
because
they
were
neither
circumcised
,
neither
nousled
vp
in
the
worship
of
the
lawe
.
Moreouer
,
least
I
lade
the
paper
with
a
superfluous
repetition
,
let
the
readers
repaire
vnto
the
15.
chapt
.
26
Then
when
Paul
had
taken
the
men
,
on
the
morrow
being
purified
with
them
,
he
entred
into
the
temple
,
declaring
the
fulfilling
of
the
daies
of
purification
vntil
an
offering
might
be
offered
for
euery
one
of
them
.
27
And
when
the
seuen
dayes
were
nowe
almost
ended
,
certayne
Iewes
of
Asia
,
when
they
sawe
him
in
the
Temple
,
mooued
the
people
,
and
layde
handes
on
him
.
28
Crying
,
Men
of
Israel
helpe
:
this
is
that
man
,
which
teacheth
al
men
euery
where
against
the
people
,
&
the
lawe
,
and
this
place
.
Moreouer
,
hee
hath
also
brought
Grecians
into
the
Temple
,
and
hath
defiled
this
holy
place
.
29
For
they
had
seene
Trophimus
an
Ephesian
in
the
citie
with
him
,
whom
they
thought
Paul
had
brought
into
the
Temple
.
30
And
all
the
whole
citie
was
moued
,
and
the
people
ranne
together
,
and
when
they
had
caught
Paul
,
they
drew
him
out
of
the
temple
:
&
by
and
by
the
doores
were
shut
.
26
Whereas
some
accuse
Paule
of
subtletie
,
as
if
hee
did
playe
the
Hypocrite
,
I
haue
before
refuted
this
.
Yet
I
doe
not
denie
but
that
he
graunted
to
do
thus
much
at
the
request
of
the
brethren
,
being
thervnto
in
a
manner
enforced
.
Therfore
it
hath
more
colour
,
and
is
(
as
they
say
)
more
disputable
,
that
he
was
too
easily
intreated
;
and
too
ready
to
obey
:
and
yet
I
doe
not
admit
that
which
some
men
say
,
that
it
went
not
wel
with
Paul
,
because
taking
vpon
him
a
new
and
vnwonted
person
,
he
did
not
so
constantly
as
he
was
woont
mainteine
the
liberty
purchased
by
Christe
.
I
confesse
indeede
that
God
doth
oftentimes
punish
foolish
purposes
with
vnhappy
successe
:
but
I
see
not
why
this
should
be
applied
to
Paul
,
who
through
voluntary
subiection
sought
to
win
the
fauor
of
the
rude
&
such
as
were
not
throughly
instructed
,
that
he
might
doe
them
good
:
being
about
to
doe
that
,
not
willingly
,
but
because
he
had
rather
yeeld
to
the
brethren
,
than
stick
to
his
own
iudgement
Furthermore
,
when
he
was
once
admitted
,
he
might
fitly
haue
passed
ouer
to
moderate
that
zeale
.
His
curtesie
doth
rather
deserue
great
praise
,
in
that
he
doth
not
only
gently
abase
himself
for
the
vnskilful
peoples
sake
:
but
doth
also
obey
their
foolishnes
,
who
did
vnworthely
,
&
against
reason
suspect
him
.
He
might
wel
haue
reproued
them
,
because
they
had
bin
so
ready
to
beleue
reports
contrarie
to
his
estimation
.
In
that
he
abstaineth
,
he
sheweth
great
patience
:
in
that
he
winneth
their
fauour
so
carefully
,
it
is
singuler
modesty
.
Moreouer
,
he
might
haue
been
more
rough
and
rounde
with
Iames
&
his
fellowes
in
office
,
because
they
had
not
bin
more
diligent
to
root
out
errors
from
among
the
people
.
For
though
it
be
certain
that
they
taught
faithfully
:
yet
it
may
be
that
the
sight
of
the
temple
,
&
the
verie
feare
of
the
lawe
did
hinder
them
in
defending
the
vse
of
libertie
.
But
Paul
whether
he
went
from
his
right
of
his
own
accord
,
or
whether
he
thinke
that
they
see
better
what
is
expedient
,
then
he
,
doth
follow
their
counsel
.
And
wheras
false
Nicodemites
following
this
example
of
Paul
,
goe
about
to
colour
their
trecherous
dissimulation
,
whiles
they
pollute
themselues
with
al
filthines
of
popery
,
it
needeth
no
long
refutation
.
They
boast
that
they
do
this
to
win
the
weake
brethren
,
or
that
they
follow
their
veine
thus
farre
,
as
if
Paul
did
yeeld
to
them
in
all
things
without
choise
.
If
being
Iewes
they
should
take
vppon
them
according
to
the
prescript
of
the
law
,
to
fulfil
among
the
Iewes
a
vowe
infect
with
no
idolatrie
,
then
might
they
proue
themselues
to
be
like
Paul
.
Now
for
as
much
as
they
inwrappe
themselues
in
grosse
and
altogether
wicked
superstitions
,
and
that
because
they
wil
escape
the
crosse
,
what
likelihood
is
that
which
they
imagine
?
27
The
Iewes
which
came
from
Asia
.
It
is
certaine
that
these
men
were
enimies
to
the
name
of
Christ
and
of
Christians
,
so
that
whiles
Paul
is
bent
to
pacifie
the
faithful
,
he
incurreth
the
rage
of
the
enimies
.
Those
of
Asia
are
in
deed
the
raisers
of
the
tumult
▪
but
the
minds
of
al
the
peo-people
were
so
corrupt
with
the
hatred
of
him
,
that
they
al
became
partners
in
the
furie
.
But
this
place
teacheth
,
that
we
must
not
take
it
impaciently
,
if
at
any
time
our
hope
be
frustrate
,
and
our
counsels
which
we
haue
taken
with
a
right
and
holy
affection
fall
not
out
well
,
that
our
actions
may
haue
an
happie
end
.
We
must
attempt
nothing
,
but
with
a
good
conscience
and
according
to
the
Spirite
of
God
.
But
and
if
things
come
not
to
passe
as
wee
would
euen
then
,
let
that
inward
feeling
vphold
vs
,
that
we
know
that
God
alloweth
our
desire
,
though
it
be
laide
open
to
the
reproches
and
mockes
of
men
:
neither
let
it
repent
vs
of
our
gentlenes
,
if
at
any
time
the
wicked
reward
vs
otherwise
than
wee
deserue
.
28
Men
of
Israel
,
Helpe
.
They
crie
out
as
if
they
were
in
extreame
danger
,
and
they
call
vpon
all
men
to
helpe
them
,
as
if
all
religion
were
in
hazard
.
Whereby
we
see
with
what
furious
hatred
they
were
inflamed
against
Paul
,
onely
because
in
shewing
that
the
full
and
perfite
truth
is
found
in
Christ
,
he
taught
that
the
figures
of
the
Law
had
an
end
.
Now
whereas
they
conceiue
a
false
opinion
hauing
seene
Trophymus
,
they
do
more
bewray
by
this
headlong
lightnes
how
venemous
they
be
.
They
accuse
Paul
of
sacrilege
.
Why
?
because
he
brought
into
the
Temple
a
man
which
was
vncircumcised
.
But
they
laid
a
most
cruell
crime
to
the
charge
of
an
innocent
through
a
false
opinion
.
Thus
the
boldnesse
of
those
men
vseth
commonly
to
bee
preposterous
,
who
are
carried
away
with
an
opinion
conceiued
before
.
But
let
vs
learne
by
such
examples
to
beware
of
the
distemperature
of
affections
,
and
not
to
let
light
preiudices
haue
the
raine
,
least
we
runne
headlong
vpon
the
innocent
,
being
carried
with
blind
force
.
30
And
the
Citie
was
moued
.
Wee
see
in
this
place
the
vanitie
of
the
common
people
,
which
count
Paul
a
condemned
man
before
euer
they
heare
him
.
Whereas
the
citie
is
moued
about
godlines
,
it
is
no
maruell
:
but
this
is
a
point
of
peruerse
zeale
and
mad
rashnes
,
in
that
they
set
themselues
against
Paule
before
they
knowe
his
matter
.
For
in
this
corruption
of
nature
,
frowardnes
is
ioined
with
foolishnes
:
so
that
those
will
readily
of
their
owne
accord
make
haste
to
maintaine
an
euil
cause
,
who
can
hardly
be
moued
with
many
exhortations
to
do
well
.
This
is
a
hard
case
,
that
the
whole
world
should
be
armed
against
vs
at
a
sodaine
through
the
perswasion
of
a
fewe
:
but
seeing
it
pleaseth
the
Lorde
it
should
bee
so
,
let
euery
one
of
vs
prepare
himselfe
by
this
and
such
like
examples
to
suffer
all
manner
assaults
and
to
beare
and
abide
albrunts
.
31
And
as
they
sought
to
kill
him
,
it
was
told
the
captaine
of
the
band
,
that
all
Ierusalem
was
on
an
vprore
.
32
Who
tooke
with
him
streightway
soldiars
and
vnder
captaines
,
and
ranne
downe
vnto
them
.
But
they
when
they
saw
the
chiefe
captaine
and
the
soldiars
,
left
smiting
of
Paul
.
33
Then
the
chiefe
captaine
drew
neere
,
and
tooke
him
,
and
commanded
him
to
be
bounde
with
two
chaines
,
and
hee
asked
what
he
was
,
and
what
hee
had
done
.
34
And
some
cried
one
thing
and
some
another
,
among
the
people
.
And
when
he
could
not
know
the
truth
by
reason
of
the
tumult
,
he
commanded
him
to
be
carried
into
the
campe
.
35
And
when
he
came
to
the
staires
,
it
happened
that
he
was
carried
of
the
soldiars
,
because
of
the
violence
of
the
multitude
.
36
For
the
multitude
of
people
followed
crying
,
Away
with
him
.
37
And
when
Paul
began
to
be
carried
into
the
campe
,
he
saith
to
the
captaine
,
May
I
speake
to
thee
?
who
said
canst
thou
speake
Greeke
?
38
Art
not
thou
that
Egyptian
,
which
before
these
dayes
madest
an
vprore
,
and
leddest
into
the
wildernes
fower
thousand
men
,
which
were
murderers
?
39
And
Paul
saide
,
I
verely
am
a
man
which
am
a
Iewe
,
borne
in
Tharsus
,
a
citizen
of
no
vile
Citie
of
Cilicia
.
But
I
beseech
thee
suffer
me
to
speake
to
the
people
.
40
And
when
he
had
giuen
him
leaue
,
Paul
standing
vpon
the
staires
,
beckoned
with
the
hand
vnto
the
people
,
and
when
there
was
made
great
silence
,
he
spake
in
the
Hebrew
tongue
,
saying
.
31
As
they
sought
to
kill
him
.
Assuredly
the
force
of
satan
appeareth
therein
,
in
that
he
driueth
the
people
headlong
into
such
rage
,
that
when
they
haue
shut
the
doares
of
the
Temple
,
being
not
content
with
meane
punishment
,
they
conspire
to
put
Paul
to
death
.
Wee
must
thus
thinke
with
our selues
,
that
Sathan
doth
pricke
forward
the
enimies
of
godlinesse
,
least
their
rage
how
cruell
and
troublesome
so
euer
it
be
,
trouble
vs
.
On
the
otherside
appeareth
the
wonderfull
goodnes
of
God
,
when
as
he
raiseth
vp
the
chiefe
captaine
at
a
sodaine
,
that
hee
may
deliuer
Paul
from
death
.
He
himselfe
thought
vpon
no
such
thing
,
but
he
came
to
appease
the
tumult
which
was
raised
among
the
people
:
but
the
Lord
sheweth
a
more
euident
token
of
his
prouidence
,
because
Paul
his
life
was
deliuered
from
such
present
danger
without
mans
counsell
.
Thus
doth
he
suffer
the
faithful
not
only
to
labor
,
but
to
be
almost
oppressed
,
that
hee
may
deliuer
them
from
death
more
wonderfully
.
Luke
calleth
him
the
chiefe
captaine
of
the
band
improperly
,
seing
euery
chiefe
captain
was
set
ouer
a
thousand
:
which
doth
also
appeare
by
the
text
,
where
he
saith
that
the
chiefe
captaine
tooke
with
him
vndercaptaines
.
32
And
when
they
saw
the
chiefe
captaine
.
Those
whose
furie
neither
the
maiestie
of
God
,
ne
yet
the
reuerence
of
the
temple
could
once
stay
,
begin
to
relent
when
they
see
a
prophane
man
.
Wherby
it
appeareth
that
theye
were
set
on
fire
rather
with
barbarous
crueltie
than
zeale
.
Nowe
whereas
the
chiefe
captaine
bindeth
Paul
with
chaines
,
hee
declareth
thereby
sufficiently
that
he
came
not
to
ease
him
.
The
vnbeleeuers
wold
attribute
this
to
fortune
:
but
the
Spirit
hath
depainted
out
vnto
vs
the
prouidence
of
God
as
in
a
table
reigning
amidst
the
confused
vprores
of
men
.
And
though
this
be
very
hard
that
this
holy
minister
of
God
is
so
shamefully
handled
:
yet
the
equitie
of
the
chiefe
captaine
is
to
be
commended
,
if
hee
bee
compared
with
the
Iewes
.
Hee
bindeth
him
with
chaines
,
as
if
he
were
some
euill
doer
or
some
wicked
person
:
yet
doth
he
vouchsafe
to
heare
him
when
he
is
bounde
,
whom
they
did
beat
vnmercifully
:
neither
doeth
hee
determin
to
handle
him
hardly
before
he
knew
his
cause
.
Yea
this
was
the
best
way
to
mitigate
their
cruelty
,
because
they
thought
that
Paul
should
be
punished
immediatly
.
34
Some
cried
one
thing
and
some
another
.
The
madnesse
of
the
raging
people
,
doth
bewray
it selfe
on
euery
side
.
They
make
horrible
outcries
,
whereof
one
is
contrary
to
another
.
Neuerthelesse
they
desire
with
one
consent
to
haue
him
put
to
death
,
who
was
conuict
of
no
offence
.
In
the
meane
season
we
need
not
doubt
but
that
they
were
blinded
with
a
color
of
holy
zeale
:
but
the
truth
of
the
cause
wel
known
,
maketh
men
truly
zealous
,
as
it
maketh
them
true
martyrs
of
God
:
but
rage
bewraieth
diuellish
madnes
.
Whereas
mention
is
made
in
this
place
of
the
campe
or
fortresse
,
we
must
know
that
the
soldiars
which
were
placed
to
gard
the
City
,
had
a
place
which
was
trenched
&
fortified
on
euerie
side
,
which
they
might
defend
as
if
it
were
a
castle
,
&
from
which
they
might
beat
backe
all
assaultes
if
any
sedition
were
raised
.
For
it
had
not
been
good
for
them
to
haue
been
dispearsed
here
and
there
in
diuers
Innes
,
seeing
the
people
were
treacherous
,
and
the
Citie
troublesome
.
And
wee
gather
by
this
that
the
place
was
high
,
because
Luke
saith
,
that
when
they
came
to
the
steps
,
Paul
was
carried
of
the
soldiers
.
And
whether
the
soldiers
did
lift
vp
Paul
on
high
that
they
might
bring
him
safe
to
the
station
or
campe
,
or
he
was
thus
tost
with
the
violence
of
the
crowde
,
this
was
no
dutie
of
fauour
.
But
the
greater
the
crueltie
of
those
which
followed
him
was
,
God
did
more
plainly
declare
that
he
was
fauourable
to
his
seruant
in
sparing
his
life
,
least
if
hee
should
haue
been
murdered
in
the
tumult
,
his
death
should
haue
wanted
due
frute
.
37
May
I
speake
vnto
thee
.
Paul
offered
himselfe
to
defend
his
cause
which
all
the
seruaunts
of
God
must
do
.
For
wee
must
doe
our
indeuour
to
make
our
integritie
knowen
to
all
men
least
through
our
infamie
the
name
of
God
bee
blasphemed
.
But
when
the
chief
captain
demandeth
whether
Paul
be
not
that
Egyptian
which
was
a
murtherer
,
which
a
litle
before
had
ledde
away
a
companie
of
men
,
let
vs
learne
that
how
modestly
and
quietly
soeuer
the
ministers
of
Christ
,
behaue
themselues
,
and
howesoeuer
they
bee
voide
of
all
fault
,
yet
cannot
they
escape
the
reproches
and
slaunders
of
the
worlde
.
Whiche
thing
wee
must
note
for
this
cause
,
that
wee
maye
acquaint
our selues
with
rebukes
:
and
that
in
well
dooyng
wee
may
bee
prepared
too
bee
euill
spoken
of
.
When
hee
asketh
him
concerning
the
Egyptian
,
he
meaneth
not
Theudas
the
sorcerer
,
as
some
men
falsly
suppose
:
of
whom
Gamaliel
made
mention
before
in
the
fift
Chapter
,
Though
he
disagree
much
with
Lukes
narration
euen
in
the
number
,
seing
he
saieth
that
there
were
about
thirtie
thousand
made
partners
in
the
sedition
:
vnlesse
happily
we
expound
it
thus
,
that
after
hee
was
put
to
flight
by
Felix
,
he
fled
into
the
wildernesse
with
fower
thousand
.
And
it
had
bin
an
absurd
thing
that
the
number
should
be
made
ten
times
greater
,
as
also
that
a
troupe
hauing
no
skill
in
warre
or
being
altogither
without
courage
shoulde
haue
bene
defamed
with
the
name
of
murderers
.
For
as
Iosephus
doeth
witnesse
,
that
seducer
had
deceiued
the
simple
and
credulous
common
people
with
false
promises
,
boasting
that
he
was
a
prophet
of
God
which
would
lead
the
people
dry
foote
through
the
midst
of
Iordane
.
But
the
same
Iosephus
putteth
the
matter
out
of
doubt
,
when
hee
saith
that
an
Egiptian
a
prophet
did
gather
together
a
band
of
men
,
vnder
Foelix
the
president
and
did
carry
them
into
mount
Oliuet
:
whereof
foure
hundred
were
slaine
,
two
hundred
taken
,
and
the
residue
dispearsed
.
The
historie
was
fresh
in
memorie
.
Againe
,
forasmuch
as
the
authour
of
the
sedition
was
escaped
:
&
the
region
filled
with
murtherers
,
it
is
not
without
cause
that
the
chiefe
captaine
demaundeth
of
Paul
,
when
he
seeth
all
men
so
hate
him
,
whether
he
were
that
Egiptian
.
Luke
recordeth
no
longer
conference
had
betweene
the
chiefe
captain
and
Paul
:
yet
it
is
likely
,
forasmuch
as
both
of
them
vnderstood
the
Greeke
tong
,
that
they
had
farther
talk
Wherby
it
came
to
passe
,
that
so
soone
as
Paul
had
wel
purged
himself
,
he
had
licence
graunted
him
to
speake
to
the
people
.
For
the
chiefe
captaine
would
neuer
haue
suffered
a
wicked
man
to
make
any
publik
speech
in
a
citie
,
which
was
so
sore
suspected
.
CHAP.
XXII
.
1
MEN
,
Brethren
and
fathers
,
heare
mine
excuse
which
I
make
nowe
before
you
.
2
And
when
they
heard
that
he
spake
to
them
in
the
Hebrew
tongue
,
they
kept
the
more
silence
.
And
he
said
,
3
I
truely
am
a
man
a
Iewe
,
borne
in
Tharsus
a
citie
of
Cilicia
,
and
brought
vp
in
this
citie
at
the
feete
of
Gamaliel
,
and
taught
according
to
the
perfect
maner
of
the
Lawe
of
the
fathers
,
and
was
zealous
towarde
God
as
yee
all
are
this
day
:
4
And
I
persecuted
this
way
vnto
death
,
binding
&
deliuering
into
prison
both
men
and
women
:
5
As
the
chiefe
priest
doth
beare
me
witnesse
,
and
all
the
order
of
Elders
.
Of
whom
also
I
receiued
letters
vnto
the
brethren
,
and
went
to
Damascus
,
to
bring
them
which
were
there
,
bounde
to
Ierusalem
that
they
might
bee
punished
.
2
Though
wee
may
gesse
by
the
beginning
of
this
speech
,
what
was
Paul
his
drift
:
yet
because
he
was
interrupted
,
we
know
not
certainelie
what
hee
was
about
to
say
.
The
summe
of
that
part
which
is
resited
is
this
,
that
,
Forasmuch
as
he
was
well
and
faithfully
instructed
in
the
doctrine
of
the
Law
,
he
was
a
godlie
and
religious
worshiper
of
God
in
the
sight
of
the
world
.
Secondly
that
hee
was
an
enimie
to
the
Gospell
of
Christ
,
so
that
hee
was
counted
among
the
priests
one
of
the
principall
maintainers
and
defenders
of
the
Law
.
Thirdly
that
he
did
not
change
his
sect
vnaduisedly
:
but
that
being
tamed
and
conuict
by
an
Oracle
from
heauen
,
he
gaue
his
name
to
Christ
.
Fourthly
that
he
did
not
embrace
vnknowne
things
,
but
that
God
appointed
him
a
faithful
teacher
,
of
whom
he
learned
al
things
perfectly
.
Lastly
that
when
he
was
returned
to
Ierusalem
,
and
sought
to
doe
good
to
his
countrimen
,
God
did
not
permit
him
.
So
that
he
brought
not
the
doctrine
of
saluation
vnto
forraine
nations
without
good
consideration
,
or
because
hee
hated
his
owne
nation
,
but
being
commanded
by
God
so
to
do
.
Men
,
Brethren
and
fathers
.
It
is
a
wonder
that
hee
giueth
so
great
honour
yet
to
the
desperate
enimies
of
the
Gospel
:
for
they
had
broken
al
bonde
of
brotherly
fellowship
,
and
by
oppressing
the
glory
of
God
,
had
spoiled
themselues
of
all
titles
of
dignitie
.
But
because
Paule
speaketh
in
this
place
as
some
one
of
the
people
,
he
speaketh
so
louingly
vnto
the
bodie
it selfe
,
and
vseth
towards
the
heads
words
honourable
,
without
dissembling
:
and
surely
because
their
casting
off
was
not
made
knowne
as
yet
,
though
they
were
vnworthie
of
any
honour
,
yet
it
was
meete
that
Paul
should
reuerently
acknowledge
in
them
the
grace
of
Gods
adoption
.
Therefore
in
that
he
calleth
them
Brethren
and
Fathers
,
hee
doth
not
so
much
regard
what
they
haue
deserued
,
as
into
what
degree
of
honour
God
had
exalted
them
.
And
all
his
Oration
is
so
framed
,
that
hee
goeth
about
to
satisfie
them
freely
in
deede
and
without
flattering
,
yet
humblie
and
meekely
.
Therefore
let
vs
learne
so
to
reuerence
and
honour
men
,
that
wee
impaire
not
Gods
right
.
For
which
cause
the
Popes
pride
is
the
more
detestable
,
who
seing
hee
hath
made
himselfe
an
high
Priest
without
the
commaundement
of
God
,
and
the
consent
of
the
Church
:
he
doth
not
onely
chalenge
to
himselfe
all
titles
of
honour
,
but
also
such
tyrannie
that
hee
goeth
about
to
bring
Christ
in
subiection
,
as
if
when
God
doeth
exalt
men
,
he
did
resigne
vp
his
right
and
authoritie
to
them
,
and
did
stoupe
downe
to
them
.
2
That
he
spake
Hebrue
.
This
is
in
deede
an
vsuall
thing
,
that
when
men
which
speake
diuerse
languages
are
togither
,
we
heare
those
more
willingly
who
speake
our
owne
language
:
but
the
Iewes
were
mooued
with
an
other
peculiar
cause
,
because
they
imagined
that
Paul
was
offended
with
his
owne
kinred
,
so
that
hee
did
euen
hate
their
tongue
,
or
that
he
was
some
roge
which
had
not
so
much
as
learned
the
speech
of
that
nation
whereof
he
said
he
came
.
Nowe
so
soone
as
they
heard
their
owne
language
,
they
beginne
to
haue
some
better
hope
.
Furthermore
it
is
vncertaine
whether
Paul
spake
in
the
Hebrew
or
in
the
Syrian
tongue
:
for
wee
knowe
that
the
speech
of
the
Iewes
was
corrupt
and
degenerate
after
their
exile
,
for
as
much
as
they
had
much
from
the
Chaldeans
and
Syrians
.
For
mine
owne
part
I
thinke
,
that
because
hee
spake
as
wel
to
the
common
sort
as
vnto
the
Elders
,
he
vsed
the
common
speech
which
was
at
that
day
vsuall
.
3
I
am
a
Iewe.
As
all
things
were
out
of
order
at
that
day
among
the
Iewes
,
manie
roges
and
vagabounds
,
to
the
ende
they
might
haue
some
shrowd
for
their
wickednesse
,
did
falsely
boast
that
they
were
Iewes
.
Therefore
to
the
ende
Paule
may
acquite
himselfe
of
this
suspition
,
hee
beginneth
at
his
byrth
:
that
done
hee
declareth
that
hee
was
knowne
in
Ierusalem
,
because
he
was
brought
vp
there
of
a
childe
:
though
this
latter
thing
seemeth
to
bee
spoken
not
onely
for
certainties
sake
:
but
because
it
skilled
much
that
this
should
also
bee
knowne
,
how
well
he
had
bin
instructed
.
There
is
nothing
more
bolde
to
cause
trouble
than
vnlearned
men
.
And
at
that
day
the
gouernement
of
the
Church
was
so
decayed
,
that
religion
was
not
onely
subiect
to
sectes
,
but
also
miserablie
mangled
and
torne
in
peeces
.
Therefore
Paul
nameth
his
master
least
any
man
may
thinke
that
he
had
not
beene
nousled
vp
in
learning
,
and
therefore
had
hee
forsaken
the
worshippe
of
the
fathers
.
As
many
men
who
are
not
trained
vp
in
learning
,
forget
their
nature
and
growe
out
of
kinde
.
But
Paul
saieth
chiefely
that
he
was
well
taught
in
the
Law
,
that
the
Iewes
may
vnderstande
,
that
it
was
not
through
ignorance
(
as
it
falleth
out
oftentimes
)
that
hee
causeth
such
adoe
,
and
doeth
counterfaite
their
monsters
.
Taught
in
the
Lawe
of
the
Fathers
.
The
olde
interpreter
doeth
translate
it
worde
for
worde
,
Taught
according
to
the
trueth
of
the
Fathers
Lawe
:
sauing
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rather
a
perfect
way
than
trueth
.
Notwithstanding
the
question
is
,
What
hee
meaneth
by
this
perfect
way
,
seeing
all
of
them
had
one
and
the
same
forme
of
the
Lawe
.
Hee
seemeth
to
mee
to
distinguish
that
purer
forme
of
knowledge
wherein
hee
had
beene
trayned
vp
,
from
the
common
instruction
,
which
did
more
disagree
with
the
true
and
naturall
meaning
of
the
Lawe
.
And
although
the
Lawe
of
the
Lorde
was
then
corrupt
by
manie
additions
euen
among
the
best
Docters
:
yet
because
religion
was
altogither
there
corrupt
among
manie
;
Paul
doeth
for
good
causes
boast
that
hee
was
both
well
and
also
diligently
instructed
in
the
Lawe
of
the
Fathers
:
or
(
which
is
all
one
)
Exactly
or
perfectly
,
least
any
man
should
thinke
,
that
he
had
forgotten
onely
some
smal
smattering
,
as
if
he
were
one
of
the
common
sorte
.
But
because
manie
who
are
well
taught
,
are
notwithstanding
full
stufte
with
Epicurish
contempt
of
God
,
hee
declareth
that
hee
was
zealous
towarde
God
:
as
if
hee
shoulde
say
that
the
serious
studie
of
godlinesse
was
annexed
to
doctrine
,
so
that
hee
meant
not
to
dally
in
holy
thinges
,
as
prophane
men
doe
of
set
purpose
confounde
all
things
.
But
because
this
his
zeale
was
altogether
rash
,
hee
maketh
himself
like
to
the
other
Iewes
for
that
time
.
Notwithstanding
this
may
be
taken
in
good
part
,
that
he
did
long
ago
no
lesse
worship
god
from
his
heart
then
they
did
then
.
4
I
persecuted
this
way
.
This
is
the
second
point
,
that
he
was
an
enemie
to
Christ
his
doctrine
:
and
that
he
was
more
feruent
in
resisting
the
same
then
all
the
rest
,
vntill
hee
was
pulled
backe
by
the
hande
of
God
:
which
thing
hee
sayeth
the
chiefe
Priest
and
Elders
can
testifie
.
Therefore
there
can
bee
no
suspition
in
such
a
sodaine
change
.
Wheras
hee
saieth
,
that
hee
had
letters
giuen
him
to
deliuer
to
the
brethren
,
it
must
bee
referred
vnto
the
Iewes
,
as
if
hee
had
called
them
his
countrie
men
:
but
hee
meant
to
appease
them
with
a
more
honourable
tytle
.
For
this
is
Paule
his
drifte
,
that
hee
may
declare
his
naturall
and
lawefull
beginnyng
which
hee
tooke
of
that
nation
:
and
also
howe
desirous
hee
was
to
bee
linked
with
them
in
friendshippe
.
6
And
it
happened
that
as
I
iourneyed
and
drewe
neere
to
Damascus
about
noone
,
that
sodainely
a
greate
light
shone
rounde
ahout
mee
from
Heauen
.
7
And
I
fel
to
the
ground
,
and
heard
a
voyce
saying
to
me
,
Saul
,
Saul
,
why
persecutest
thou
me
?
8
And
I
answered
,
who
art
thou
Lord
?
And
he
said
to
me
,
I
am
Iesus
of
Nazareth
whom
thou
persecutest
.
9
And
they
which
werewith
me
saw
indeed
the
light
,
and
were
afraid
,
but
they
heard
not
the
voyce
of
him
which
talked
with
me
.
10
Then
I
saide
,
what
shall
I
doe
Lorde
?
And
the
Lorde
sayde
to
mee
,
Arise
,
and
goe
to
Damascus
,
and
there
it
shall
bee
tolde
thee
,
what
thinges
bee
ordayned
for
thee
to
doe
.
11
And
when
I
saw
not
by
reason
of
the
glory
of
the
light
,
being
led
by
the
hand
by
those
companions
which
were
with
me
,
I
came
to
Damascus
.
6
And
it
happened
.
Because
this
historie
was
expounded
more
at
large
in
the
ninth
Chapter
,
I
will
onely
briefely
touch
those
thinges
which
were
there
spoken
.
But
this
is
peculiar
to
this
present
place
,
that
Paul
reckoneth
vp
his
circumstances
,
that
by
them
he
may
proue
that
hee
was
conuerted
by
God
.
And
this
is
the
thirde
member
of
the
Sermon
:
otherwise
this
chaunge
shoulde
haue
beene
thought
to
haue
proceeded
of
inconstancie
,
or
rashnesse
,
or
else
it
shoulde
not
haue
beene
voide
of
some
infamie
.
For
nothing
is
more
intollerable
than
to
start
aside
from
the
course
of
godlinesse
which
men
haue
once
entred
:
and
also
not
to
doe
that
which
they
are
commaunded
to
doe
.
Therefore
least
any
man
might
suspect
Paul
his
conuersion
,
hee
proueth
by
many
myracles
which
hee
bringeth
to
light
,
that
God
was
the
authour
thereof
.
In
the
night
season
there
appeare
oftentimes
lightnings
,
which
come
of
the
hoate
exhalations
of
the
earth
:
but
this
was
more
strange
,
that
about
noone
a
sodayne
light
did
not
onely
appeare
,
but
did
also
compasse
him
about
like
a
lightening
,
so
that
through
feare
thereof
he
fell
from
his
horse
,
and
lay
prostrate
vpon
the
ground
.
Another
myracle
,
in
that
he
hard
a
voice
from
heauen
:
another
,
in
that
his
companions
heard
it
not
as
well
as
hee
.
Also
there
folow
other
things
,
that
after
that
hee
was
sent
to
Damascus
the
euent
is
correspondent
to
the
oracle
:
because
Ananias
commeth
to
meet
him
.
Also
in
that
his
sight
is
restored
to
him
in
a
moment
.
I
fell
to
the
earth
.
As
Paul
was
puffed
vp
with
Pharisaical
pride
,
it
was
meet
that
he
should
be
afflicted
and
throwen
down
,
that
he
might
hear
Christ
his
voice
.
He
would
not
haue
despiced
God
openly
,
neither
durst
he
refuse
the
heauenly
oracle
:
yet
his
mind
should
neuer
haue
been
framed
vnto
the
obedience
of
faith
,
if
he
had
continued
in
his
former
state
:
therefore
he
is
throwen
down
by
violence
,
that
hee
may
learn
to
humble
himselfe
willingly
.
Furthermore
,
there
is
in
Christe
his
woordes
onelye
a
briefe
reprehension
,
which
serueth
to
appease
the
rage
of
Paul
beeing
so
cruelly
bent
.
Neuerthelesse
wee
haue
thence
an
excellent
consolation
,
in
that
Christe
taking
vppon
him
the
person
of
all
the
Godlie
,
doth
complaine
that
whatsoeuer
iniurie
was
done
to
them
,
was
done
to
him
.
And
as
there
canne
no
sweeter
thing
bee
imagined
to
lenifie
the
bitternesse
of
persecution
,
then
when
wee
heare
that
the
sonne
of
God
doth
suffer
not
onelie
with
vs
,
but
also
in
vs
:
so
againe
the
bloudy
enemies
of
the
Gospell
,
who
being
nowe
besotted
with
pride
,
do
mocke
the
miserable
Church
,
shal
perceiue
whom
they
haue
wounded
.
9
They
which
were
with
mee
.
I
shewed
in
the
other
place
that
there
is
no
such
disagreement
in
the
woordes
of
Luke
,
as
there
seemeth
to
bee
.
Luke
said
there
,
that
though
Paul
his
companions
stood
amazed
,
yet
heard
they
a
voyce
.
But
in
this
place
he
saith
they
heard
not
the
voyce
of
him
which
spake
to
Paul
,
though
they
saw
the
light
.
Surely
it
is
no
absurd
thing
to
say
that
they
heard
some
obscure
voice
.
Yet
so
that
they
did
not
discerne
it
as
Paul
himselfe
,
whom
alone
Christ
meant
to
staye
and
taime
with
the
reprehension
.
Therefore
they
heare
a
voyce
,
because
a
sound
doth
enter
into
their
eares
,
so
that
they
knowe
that
some
speaketh
from
heauen
,
they
heare
not
the
voice
of
him
that
spake
to
Paul
,
because
they
vnderstand
not
what
Christ
saith
.
Moreouer
they
see
Paul
compassed
about
with
the
light
,
but
they
see
none
which
speaketh
from
heauen
.
10
What
shall
I
doe
Lord
?
This
is
the
voice
of
a
tamed
man
,
and
this
is
the
true
turning
vnto
the
Lord
,
when
laying
away
all
fearcenesse
and
furie
,
wee
bowe
downe
our
neckes
willingly
to
beare
his
yoke
,
and
are
readie
to
doe
whatsoeuer
he
commaundeth
vs
.
Moreover
this
is
the
beginning
of
well
doing
,
to
aske
the
mouth
of
God
.
For
their
labour
is
lost
who
thinke
vppon
repentance
without
his
worde
.
Furthermore
in
that
Christ
appointeth
Ananias
to
bee
Paule
his
master
,
hee
doeth
it
not
for
any
reproch
,
or
because
he
refuseth
to
teach
him
:
but
by
this
meanes
he
meaneth
to
set
forth
and
also
to
bewtifie
the
outward
ministerie
of
the
Church
.
And
euen
in
the
person
of
one
man
he
teacheth
vs
that
we
must
not
grudge
to
heare
him
speake
with
the
tongue
of
men
.
To
the
same
ende
tendeth
that
which
followeth
immediatly
,
that
he
was
blind
,
vntil
offering
himselfe
to
become
a
scholar
,
he
had
declared
the
humilitie
of
his
faith
.
God
doth
not
in
deed
make
blind
all
those
whom
he
will
lighten
:
but
there
is
a
general
rule
prescribed
to
al
men
,
that
Those
became
foolish
with
themselues
,
who
will
be
wise
to
him
.
12
And
one
Ananias
a
godly
man
according
to
the
Law
,
approued
by
the
testimonie
of
all
the
Iewes
which
dwelt
there
,
13
Comming
vnto
me
and
standing
by
me
,
said
to
me
,
Brother
Saul
,
receiue
thy
sight
.
And
I
receiuing
my
sight
the
same
houre
saw
him
.
14
But
hee
saide
to
mee
,
The
God
of
our
fathers
hath
prepared
thee
that
thou
mightest
knowe
his
will
,
and
see
the
iust
,
and
heare
a
voyce
from
his
mouth
.
15
Because
thou
shalt
be
his
witnesse
before
all
men
of
those
things
which
thou
hast
seene
and
heard
.
16
And
now
why
stayest
thou
:
Arise
and
be
baptized
,
and
wash
away
thy
sins
,
in
calling
vpon
the
name
of
the
Lord
.
12
One
Ananias
.
Paul
proceedeth
now
vnto
the
fouerth
point
:
to
wit
that
he
did
not
onely
giue
his
name
to
Christ
being
astonyed
with
myracles
:
but
that
hee
was
also
well
and
throughly
instructed
in
the
doctrine
of
the
Gospel
.
I
haue
already
saide
that
Ananias
met
Paul
not
by
chance
,
but
through
the
direction
of
Christ
.
And
whereas
he
giueth
him
the
title
of
godlinesse
as
concerning
the
Lawe
,
and
saieth
that
hee
was
well
reported
off
by
the
whole
nation
,
in
these
words
he
preuenteth
the
wrong
opinion
which
they
might
conceiue
.
As
they
loathed
the
Gentiles
so
they
would
neuer
haue
allowed
any
teacher
comming
from
them
.
And
one
that
had
reuolted
from
the
Law
should
haue
ben
most
detestable
.
Therefore
he
witnesseth
that
he
worshipped
God
according
to
the
Law
,
and
that
his
godlines
was
knowne
and
commended
among
all
the
Iewes
,
so
that
they
ought
not
to
suspect
him
.
These
wordes
according
to
the
Law
are
ignorantly
by
some
coupled
with
the
text
following
,
that
he
was
approued
according
to
the
Law
.
For
Ananias
his
religion
is
rather
distinguished
by
this
marke
from
the
superstitions
of
the
Gentiles
.
Though
we
must
note
,
that
the
Law
is
not
mentioned
to
establish
the
merits
of
works
,
that
they
may
be
set
against
the
grace
of
God
:
but
Ananias
his
godlinesse
is
clearely
acquited
of
al
euil
suspition
which
might
haue
risen
among
the
Iewes
.
And
seing
that
he
restoreth
sight
to
Paul
with
one
word
:
it
appeareth
thereby
that
he
was
sent
of
God
,
as
I
haue
said
before
.
14
The
God
of
our
fathers
.
As
nothing
is
more
fit
to
prouoke
vs
ioyfully
to
goe
forward
towarde
God
,
than
when
wee
knowe
that
God
doeth
preuent
vs
with
his
free
goodnesse
,
that
hee
may
call
vs
backe
from
destruction
to
life
:
so
Ananias
beginneth
heere
.
God
saith
he
,
hath
ordained
thee
to
knowe
his
will
:
for
by
this
meanes
Paul
is
taught
that
God
had
respect
vnto
him
at
such
time
as
he
went
astray
,
and
was
altogither
an
enimie
to
his
owne
saluation
:
and
so
Gods
predestination
doth
abolish
all
preparations
which
Sophisters
imagine
,
as
if
man
did
preuent
Gods
grace
by
his
owne
free
will
.
In
calling
him
the
God
of
the
Fathers
,
hee
reneweth
the
rembrance
of
the
promises
,
that
the
Iewes
may
know
that
the
newe
calling
of
Paul
is
ioyned
with
them
:
and
that
those
fall
not
away
from
the
Lawe
,
who
passeouer
vnto
Christ
.
Therefore
Paul
confirmeth
that
by
these
wordes
which
hee
auouched
before
in
his
owne
person
,
that
hee
had
not
made
any
departure
from
the
God
of
Abraham
,
whome
the
Iewes
had
in
times
passed
worshipped
:
but
that
hee
continueth
in
the
auncient
worshippe
which
the
Fathers
did
vse
,
which
hee
had
learned
out
of
the
Lawe
.
Wherefore
when
the
question
is
about
religion
,
let
vs
learne
by
the
example
of
Paule
,
not
to
imagine
any
newe
God
(
as
the
Papistes
and
Mahometistes
haue
done
,
and
as
all
heritikes
vse
to
doe
)
but
let
vs
retaine
that
God
who
hath
reuealed
himselfe
in
times
past
to
the
Fathers
,
both
by
the
Lawe
,
and
also
by
diuerse
Oracles
.
This
is
that
antiquitie
wherein
wee
must
remaine
,
and
not
in
that
whereof
the
Papistes
boast
in
vaine
,
who
haue
inuented
to
themselues
a
straunge
God
,
seeing
they
haue
forsaken
the
lawfull
Fathers
.
The
same
is
to
bee
said
at
this
day
of
the
Iewes
,
whose
religion
seing
it
disagreeth
with
the
Lawe
and
the
Prophets
,
their
God
must
also
bee
degenerate
and
feigned
.
For
hee
who
would
in
times
past
be
called
the
God
of
Abraham
and
of
the
fathers
,
appeared
at
length
in
the
person
of
his
sonne
,
that
hee
may
nowe
be
called
by
his
owne
name
or
title
the
Father
of
Christ
.
Therefore
he
which
reiecteth
the
sonne
,
hath
not
the
father
,
who
cannot
bee
seperated
from
him
.
And
Ananias
saieth
that
it
commeth
to
passe
through
the
free
Election
of
God
,
that
the
truth
of
the
Gospell
doeth
now
appeare
to
Paule
:
whereuppon
it
followeth
that
he
did
not
attaine
vnto
this
by
his
owne
industrie
,
which
the
experience
of
the
thing
did
also
declare
.
For
nothing
was
more
stubberne
than
Paule
,
vntill
Christ
did
tame
him
.
And
if
wee
desire
to
knowe
the
cause
and
beginning
,
Ananias
calleth
vs
backe
vnto
the
counsell
of
God
,
whereby
hee
was
appointed
and
ordained
,
and
assuredlie
it
is
a
more
precious
thing
to
knowe
the
will
of
God
,
then
that
men
can
attaine
vnto
it
by
their
owne
industrie
.
That
which
Ananias
affirmeth
of
Paul
ought
to
bee
translated
vnto
all
,
that
the
treasure
of
faith
is
not
common
to
all
:
but
it
is
offered
peculiarly
to
the
Elect.
Furthermore
it
appeareth
more
plainly
by
the
next
member
what
this
will
of
God
is
:
for
God
spake
at
sundrie
times
and
many
wayes
by
his
Prophetes
;
but
last
of
all
hee
reuealed
and
made
knowne
his
will
and
himselfe
whollie
in
his
sonne
.
To
see
the
iust
.
Seeing
all
the
Greeke
bookes
in
a
manner
agree
togither
in
the
Masculine
gender
:
I
wonder
why
Erasmus
woulde
rather
translate
it
in
the
Neuter
,
Which
is
Iust
:
which
sense
the
readers
see
to
be
colde
and
farre
fet
.
16
And
now
why
tarriest
thou
?
It
is
not
to
be
doubted
but
that
Ananias
did
faithfully
instruct
Paul
in
the
principles
of
godlinesse
:
for
he
would
not
haue
baptized
him
if
hee
had
beene
voide
of
true
faith
.
But
Luke
passeth
ouer
many
things
,
and
doth
briefely
gather
the
summe
.
Therefore
seing
Paul
doth
vnderstand
that
the
promised
redemption
is
nowe
giuen
in
Christ
:
Ananias
saieth
for
good
causes
that
nothing
ought
to
stay
him
from
being
Baptized
.
But
when
hee
saieth
,
why
tarriest
thou
?
hee
doeth
not
chide
Paule
,
neither
doeth
hee
accuse
him
of
slackenesse
:
but
hee
doeth
rather
amplifie
the
grace
of
God
by
adding
Baptisme
.
The
like
sentence
had
wee
in
the
tenth
Chapter
,
Therefore
forasmuch
as
Baptisme
doth
helpe
our
faith
that
it
may
reape
forgiuenesse
of
sinnes
by
the
blood
of
Christ
alone
,
it
is
called
the
washing
of
the
soule
.
So
that
the
washing
spoken
of
by
Luke
,
doeth
not
note
out
the
cause
:
but
is
referred
vnto
the
vnderstanding
of
Paul
,
who
hauing
receiued
the
signe
,
knew
better
that
his
sinnes
were
done
away
.
Though
we
must
also
note
this
,
that
there
is
no
bare
figure
set
before
vs
in
Baptisme
,
but
that
the
giuing
of
the
thing
is
therto
annexed
:
because
God
promiseth
nothing
deceitfully
,
but
doth
indeed
fulfill
that
whiche
vnder
the
signes
he
doth
signifie
Notwithanding
we
must
again
beware
that
we
tie
not
the
grace
of
God
to
the
sacraments
,
for
the
external
administration
of
baptisme
profiteth
nothing
,
saue
only
where
it
pleaseth
God
it
shall
.
By
this
there
is
also
an
other
question
aunsweared
which
may
be
moued
.
For
seeing
Paul
had
the
testimonie
of
the
grace
of
god
,
his
sinnes
were
alreadie
forgiuen
him
.
Therfore
he
was
not
washed
onlie
by
baptisme
,
but
he
receiued
a
new
confirmation
of
the
grace
which
he
had
gotten
.
In
calling
vpon
the
name
of
the
Lorde
.
It
is
out
of
question
that
he
meaneth
Christ
,
not
because
the
name
of
Christ
alone
is
called
vpon
in
baptiswe
,
but
because
the
father
commandeth
vs
to
aske
of
him
whatsoeuer
is
figured
in
baptism
:
neither
doth
the
operation
of
the
Spirit
tend
to
any
other
end
sauing
that
it
may
make
vs
partakers
of
his
death
&
resurrection
:
Therfore
Christ
is
appointed
to
excell
in
baptism
:
yet
in
as
much
as
he
is
giuen
vs
of
the
father
,
and
in
asmuch
as
he
powreth
out
his
graces
vppon
vs
by
the
holy
Ghost
.
Whereby
it
commeth
to
passe
that
the
calling
vppon
the
name
of
Christe
,
containeth
both
the
Father
and
the
Sonne
.
Wherefore
Ananias
doth
not
meane
,
that
the
name
of
Christe
must
only
bee
named
:
but
hee
speaketh
of
prayer
,
whereby
the
faithfull
doe
testifie
,
that
the
effect
of
the
outward
signe
is
in
the
power
of
Christe
alone
.
For
the
sacraments
haue
neither
anie
power
of
saluation
included
in
them
,
neither
are
they
any
thing
worth
of
themselues
.
Wherfore
this
member
is
as
it
were
a
correction
of
the
former
saying
,
because
Ananias
doth
in
plaine
words
send
Paul
from
reposing
confidence
in
the
external
signe
,
vnto
Christ
.
It
is
well
knowen
howe
much
the
Papistes
differ
from
this
rule
,
who
tye
the
cause
of
grace
to
their
exorcismes
and
inchauntments
:
&
they
are
so
farre
from
studiyng
to
direct
the
miserable
people
vnto
Christ
,
that
they
rather
drown
Christ
in
Baptisme
,
and
pollute
his
sacred
name
by
their
inchantments
.
17
And
it
came
to
passe
that
when
I
was
returned
to
Ierusalem
,
and
prayed
in
the
Temple
,
I
was
in
a
trance
.
18
And
saw
him
say
to
me
,
Make
haste
,
and
get
thee
quicklie
out
of
Ierusalem
:
because
they
will
not
receiue
thy
testimony
concerning
me
,
19
Then
I
saide
,
Lord
,
they
know
that
I
did
cast
into
prison
,
and
did
beat
in
euery
synagogue
those
which
did
beleeue
in
thee
,
20
And
when
the
blood
of
thy
witnesse
Steephen
was
shed
,
I
did
also
stande
by
and
consented
to
his
death
,
and
kept
the
rayment
of
those
which
slewe
him
.
21
And
he
said
vnto
me
,
Goe
:
because
I
wil
send
thee
farre
hence
vnto
the
Gentiles
.
22
And
they
heard
him
vnto
this
word
,
then
they
lifted
vp
their
voice
saying
,
Away
with
such
a
fellow
from
off
the
earth
:
for
it
is
not
meete
that
he
shoulde
liue
.
17
And
it
came
to
passe
.
This
had
not
bene
the
last
conclusion
,
if
Paul
had
not
beene
cut
off
with
their
outragious
outcries
.
Notwithstanding
his
drift
and
purpose
doeth
plainely
appeare
by
the
former
text
:
for
he
beginneth
to
intreat
of
his
ministerie
,
that
hee
may
shewe
that
hee
departed
not
from
the
Iewes
of
his
owne
accorde
,
as
if
hee
withdrewe
him
of
malice
from
taking
paines
with
them
:
but
he
was
drawne
vnto
the
Gentiles
contrary
to
his
expectation
and
purpose
.
For
he
came
purposely
to
Ierusalem
,
that
hee
might
impart
with
his
owne
nation
that
grace
which
was
committed
to
him
.
But
when
the
Lorde
cutteth
off
his
hope
which
hee
had
to
doe
good
,
hee
driueth
him
thence
.
But
there
was
a
double
offence
which
Paule
goeth
about
to
cure
:
for
they
both
thought
that
the
couenant
of
God
was
prophaned
,
if
the
Gentiles
shoulde
bee
admitted
into
the
Church
togither
with
them
,
and
nothing
did
grieue
the
proude
nation
so
much
,
as
that
other
shoulde
bee
preferred
before
them
,
or
so
much
as
made
equall
with
them
.
Therefore
Paule
his
defense
consisteth
in
this
,
that
hee
was
readie
,
so
much
as
in
him
laid
,
to
doe
them
the
best
seruice
he
could
:
but
he
was
afterward
enforced
by
the
commaundement
of
God
to
goe
to
the
Gentiles
,
because
hee
woulde
not
haue
him
to
bee
idle
at
Ierusalem
.
Whereas
Erasmus
translateth
it
,
That
I
was
carried
without
my selfe
,
is
in
Greeke
worde
for
worde
,
That
I
was
in
a
traunce
:
whereby
he
meant
to
purchase
credite
to
the
Oracle
.
Also
the
circumstance
of
the
time
and
place
doeth
confirme
the
same
,
in
that
the
Lorde
appeared
to
him
as
hee
prayed
in
the
Temple
:
which
was
an
excellent
preparation
to
heare
the
voyce
of
God
.
Concerning
the
manner
of
seeing
,
reade
that
which
wee
touched
about
the
ende
of
the
seuenth
Chapter
.
18
Because
they
will
not
.
Though
the
commaundement
of
God
alone
ought
to
be
sufficient
ynough
to
binde
vs
to
obey
:
yet
to
the
ende
Paul
might
be
the
more
willing
to
followe
,
Christ
sheweth
him
a
reason
why
hee
will
haue
him
depart
out
of
Ierusalem
:
to
wit
,
because
hee
shoulde
loose
his
labour
there
:
but
he
was
not
chosen
to
that
end
,
that
he
might
be
idle
,
or
doe
no
good
by
teaching
:
though
this
were
a
sore
triall
,
and
such
as
we
may
thinke
did
sore
shake
him
.
Not
long
before
the
function
of
preaching
the
Gospel
was
enioyned
him
,
that
his
voice
might
sound
throughout
the
whole
world
:
now
euen
at
the
first
entrance
he
is
inhibited
:
yea
his
labour
seemeth
to
be
condemned
of
peculiar
reproch
,
when
his
witnesse
is
reiected
,
because
his
person
is
hated
.
But
it
was
meete
that
the
holy
seruant
of
the
Lord
should
bee
thus
humbled
,
that
all
the
preachers
of
the
Gospell
might
learne
to
giue
ouer
themselues
whollie
to
obey
Christ
,
that
when
they
bee
excluded
from
one
place
,
they
may
be
ready
immediatly
to
go
to
another
,
and
that
they
may
not
be
discouraged
nor
cease
off
from
doing
their
duetie
though
they
be
vndeseruedly
loathed
.
19
Lord
they
know
.
By
this
speech
Paul
doeth
testifie
that
he
was
not
beside
himselfe
or
brought
into
perplexitie
,
but
that
hee
did
assuredlie
beleeue
the
Oracle
.
For
without
doubt
he
knewe
Christ
whom
he
calleth
Lord
.
And
Paul
obiecteth
,
that
it
cannot
almost
be
,
but
that
when
they
see
him
so
sodainely
chaunged
,
such
a
spectacle
will
mooue
them
.
Whence
he
gathereth
that
hee
shall
not
be
vnfruitfull
.
Hee
thought
so
in
deede
:
but
Christ
answereth
flatly
that
he
hath
appointed
him
another
charge
:
and
hee
taketh
from
him
the
hope
which
hee
had
in
vaine
conceiued
touching
the
Iewes
.
The
question
is
whether
it
were
lawfull
for
Paul
,
to
obiect
these
reasons
to
Christ
:
for
it
is
as
much
as
if
he
did
auouch
that
that
is
probable
,
which
Christ
saide
coulde
not
be
.
I
answere
,
that
God
giueth
his
saintes
leaue
,
familiarly
to
vtter
their
affections
before
him
:
especially
when
they
seeke
no
other
thing
but
the
confirmation
of
their
faith
.
If
any
man
stand
in
his
own
conceit
,
or
stubbernely
refuse
that
which
God
commaundeth
,
his
arrogancie
shall
be
worthily
condemned
:
but
God
vouchsafeth
his
faithfull
seruants
of
a
singular
priuilege
,
that
they
may
modestly
obiect
those
things
which
may
call
them
backe
from
the
desire
to
obey
:
to
the
end
that
being
free
from
lets
,
they
may
wholly
addict
themselues
to
serue
God
:
as
Paul
,
after
that
he
was
taught
that
it
pleased
the
Lord
that
it
should
be
so
,
he
doth
not
gainesay
nor
contend
any
longer
:
but
being
content
with
that
one
exception
,
and
making
an
end
there
,
he
maketh
himselfe
ready
to
take
his
iorney
,
which
he
seemed
to
be
loth
to
take
.
In
the
meane
season
whereas
the
Iewes
are
not
touched
with
so
many
myracles
,
their
stubbernes
and
pride
which
can
not
be
tamed
,
is
discouered
.
Which
vpbraiding
did
vndoubtedly
cause
them
to
rage
.
22
Away
with
such
a
fellowe
.
Luke
sheweth
heere
howe
outragiouslie
Paul
his
sermon
was
interrupted
.
For
they
doe
not
onely
opppresse
him
with
their
crying
,
but
they
desire
to
haue
him
put
to
death
:
where
it
doeth
also
plainelie
appeare
howe
frensie
pride
is
.
The
Iewes
conceiued
so
great
good
liking
of
themselues
,
that
they
did
not
onely
despice
all
the
whole
worlde
in
comparison
of
themselues
,
but
they
stoode
also
more
stoutly
in
defense
of
their
owne
dignitye
then
of
the
Lawe
it selfe
:
as
if
al
religion
did
consist
in
this
,
that
Abraham
his
stocke
might
excell
all
other
mortall
men
.
So
now
they
rage
against
and
raile
vpon
Paul
,
because
hee
saide
that
hee
was
sent
to
bee
the
Apostle
of
the
Gentiles
:
as
if
God
were
bounde
by
his
owne
liberalitie
to
suffer
the
contempt
of
his
power
in
the
wicked
and
vnthankfull
,
on
whom
he
bestowed
excellent
graces
aboue
all
other
.
And
it
is
no
maruell
if
there
were
suche
fiercenesse
and
fury
at
that
day
among
the
Iewes
,
seeing
that
being
by
all
meanes
wasted
,
and
accustomed
to
suffer
extreme
reproches
at
this
daye
,
they
cease
not
notwithstanding
to
swell
with
seruile
pride
.
23
And
as
they
cried
,
and
cast
off
their
garmentes
,
and
threwe
dust
into
the
ayre
:
24
The
chiefe
captaine
commanded
him
to
be
led
into
the
campe
:
and
hee
commanded
that
he
should
bee
scourged
,
and
examined
,
that
hee
might
knowe
for
what
cause
they
cried
so
on
him
.
25
And
when
they
had
bounde
him
with
thonges
,
Paul
said
to
the
Centurion
that
stoode
by
:
Is
it
lawful
for
you
to
scourge
a
man
that
is
a
Romaine
and
vncondemned
?
26
When
the
Centurion
heard
that
,
he
went
to
the
chiefe
captaine
,
and
told
him
saying
,
what
wilt
thou
doe
?
For
this
man
is
a
Romaine
.
27
And
when
the
chiefe
captaine
came
,
he
said
to
him
,
Tell
mee
,
art
thou
a
Romaine
?
And
he
said
,
yea
.
28
And
the
chief
captaine
answered
,
with
a
great
summe
I
purchased
this
freedome
.
And
Paul
said
:
I
was
so
borne
.
29
Then
those
who
were
about
to
examine
him
,
departed
from
him
immediatly
.
And
the
chiefe
captaine
also
was
afraid
,
after
that
he
knew
that
he
was
a
Romaine
,
and
that
he
had
bound
him
.
30
And
on
the
next
day
when
hee
woulde
know
the
trueth
,
he
loosed
him
from
his
bonds
&
commanded
the
high
priests
&
al
the
Counsaile
to
come
together
,
and
he
brought
Paul
and
set
him
before
them
.
24
The
chiefe
captaine
.
It
was
well
and
wisely
done
of
the
chiefe
captayne
,
thus
to
withdraw
Paul
from
the
sight
of
the
people
:
forasmuch
as
his
presence
did
moue
and
more
prouoke
them
who
were
alreadye
too
muche
mooued
.
For
by
this
meanes
he
prouideth
for
the
life
of
the
holie
man
,
and
partly
appeaseth
the
madnesse
of
the
people
.
But
when
he
commaundeth
him
to
be
scourged
,
to
whose
charge
hee
hearde
no
certayne
crime
laide
,
hee
seemeth
to
deale
vniustly
:
and
yet
this
iniurie
was
not
without
colour
:
because
it
was
likely
that
it
was
not
without
cause
,
that
all
the
people
had
conspired
to
putte
one
manne
to
death
.
Therefore
a
vehement
presumption
was
the
cause
of
so
straite
examination
.
But
we
must
note
that
this
is
a
common
custome
among
politike
menne
,
that
they
bee
iust
iudges
so
farre
as
is
expedient
for
them
:
but
if
they
be
called
away
by
profite
,
then
they
go
out
of
the
way
.
Neuerthelesse
it
is
sufficient
for
them
to
colour
this
their
wickednesse
with
the
title
of
wisdome
,
because
they
hold
that
generall
principle
,
that
the
world
cannot
be
gouerned
without
some
shewe
or
colour
of
iustice
.
But
in
all
actions
that
subtiltie
whereof
I
spake
doth
preuaile
,
that
they
consider
rather
what
is
profitable
,
then
what
is
equall
and
right
.
25
Is
it
lawfull
.
He
alleageth
first
the
priuiledge
of
the
citie
,
then
he
defendeth
himselfe
by
common
lawe
.
And
though
there
were
more
weight
in
the
second
point
(
to
wit
,
that
it
is
not
lawfull
to
scourge
a
man
before
his
cause
is
heard
)
yet
should
he
haue
preuailed
nothing
,
vnlesse
the
centurion
had
been
more
moued
with
the
honour
of
the
Romaine
Empire
,
for
nothing
was
then
more
hainous
than
to
doe
any
thing
which
was
contrarye
to
the
libertie
of
the
people
of
Rome
.
Valerius
his
law
,
the
law
of
Porcius
and
of
Sempronius
&
such
like
did
forbid
that
no
man
should
doe
any
violence
to
the
body
of
the
citie
of
Rome
without
the
commaundement
of
the
people
.
The
priuiledge
was
so
sure
and
holy
that
they
thought
it
to
be
not
only
a
deadly
offence
:
but
also
such
an
offence
as
could
not
be
purged
,
that
a
citizen
of
Rome
should
bee
beaten
.
Therfore
Paul
escaped
rather
by
the
priuiledge
then
by
common
equitie
,
yet
did
he
not
dout
in
a
good
cause
to
beare
of
the
iniurie
which
was
prepared
for
him
,
with
this
buckler
of
the
citie
.
But
wee
must
know
that
he
did
so
alleage
the
right
&
priuiledge
of
the
citie
,
that
the
chief
captain
was
brought
to
beleeue
him
:
because
his
words
should
not
haue
been
credited
vnlesse
he
had
vsed
some
proof
.
Moreouer
it
was
no
hard
matter
for
a
man
who
was
well
knowen
to
bring
foorth
witnesses
.
Wee
alleaged
a
cause
in
the
sixteenth
chapter
,
26
This
man
is
a
Romane
.
Some
man
may
maruel
that
he
was
so
credulous
,
who
was
appointed
to
be
chiefe
in
examining
Paul
,
that
he
doth
affirme
the
thing
,
as
if
hee
knew
it
to
be
so
.
For
if
hee
ought
to
beleeue
Paul
his
wordes
,
euery
malefactour
might
by
this
shift
haue
escaped
punishment
.
But
this
was
their
manner
of
dealing
,
hee
which
did
say
that
he
was
a
citizen
of
Rome
,
vnlesse
hee
could
bryng
in
some
which
knewe
hym
,
or
proue
it
lawefullie
,
hee
was
punished
.
For
it
was
death
for
any
man
to
pretend
the
freedome
of
the
citie
falsly
.
Wherefore
the
Centurion
referreth
the
matter
vnto
the
chiefe
captaine
,
as
doubting
thereof
:
and
he
(
as
wee
haue
said
)
doth
streightway
examine
the
matter
more
throughly
.
And
though
Luke
doeth
not
expresse
by
what
testimonies
Paul
did
proue
himselfe
to
bee
a
citizen
of
Rome
:
yet
vndoubtedly
the
chiefe
captaine
knewe
the
truth
of
the
matter
before
he
loosed
him
.
28
With
a
great
summe
.
The
chiefe
captaine
obiecteth
this
to
refute
him
:
as
if
he
shoulde
say
,
that
the
freedome
of
the
citie
is
not
so
common
,
and
easily
to
be
obtayned
.
How
can
it
be
that
thou
beeing
some
base
fellowe
of
the
countrie
of
the
Cilicians
,
shouldest
obtayne
this
honour
,
for
which
I
paid
sweetly
?
Whereas
Paul
maketh
answeare
,
that
he
was
free
borne
,
who
neuer
saw
the
citie
,
yea
whose
father
it
may
be
,
was
neuer
there
,
there
is
no
cause
why
this
should
trouble
any
man
.
For
those
who
are
skilfull
in
the
Romaine
historie
,
knowe
that
certayne
were
made
free
of
the
citie
,
who
dwelt
in
the
prouinces
,
if
hauing
deserued
well
of
the
common
wealth
,
or
in
warre
,
or
in
other
waighty
affaires
,
they
did
desire
and
craue
this
rewarde
of
the
deputies
:
so
that
it
is
no
absurdity
to
say
that
he
was
borne
a
Citizen
of
Rome
,
who
discending
by
his
ancetors
of
some
prouince
farre
distant
from
Rome
,
did
neuer
set
foote
in
Italy
.
Notwithstanding
the
question
is
howe
this
can
hang
together
,
that
the
chiefe
captaine
was
afraide
,
because
hee
had
bounde
a
Citizen
of
Rome
,
and
yet
he
did
not
loose
him
from
his
bondes
vntill
the
morrowe
.
It
may
be
that
he
deferred
it
till
the
next
daye
,
least
he
shoulde
shew
some
token
of
feare
.
Notwithstanding
,
I
thinke
that
the
chiefe
captaine
was
afraide
because
Paul
was
bounde
at
his
commaundement
,
that
he
might
be
scourged
,
because
this
was
to
do
iniurie
to
the
bodie
of
a
Citizen
of
Rome
,
and
to
breake
the
common
liberty
:
and
that
it
was
lawfull
to
put
a
Romane
in
prison
.
CHAP.
XXIII
.
1
ANd
Paul
beheld
the
Councel
stedfastly
and
said
:
Men
&
brethren
,
I
haue
serued
God
vntil
this
day
in
all
good
conscience
.
2
And
the
high
Priest
Ananias
commanded
those
that
stoode
by
him
,
to
smite
him
on
the
face
.
3
Then
Paul
saide
to
him
:
God
will
smite
thee
thou
painted
wall
.
And
thou
sittest
iudging
according
to
Lawe
:
and
transgressing
the
Lawe
.
Commaundest
thou
me
to
be
smitten
?
4
And
those
which
stood
by
,
said
:
Railest
thou
on
Gods
high
priest
?
5
And
Paul
saide
,
I
wist
not
brethren
▪
that
he
was
the
high
priest
:
for
it
is
written
,
Thou
shalt
not
speake
euill
of
the
ruler
of
thy
people
.
1
Looking
earnestly
.
Paul
beginneth
with
the
testimonie
of
a
good
conscience
:
that
al
the
whole
multitude
may
vnderstand
,
that
he
is
vniustly
charged
with
such
an
hainous
offence
,
as
if
he
had
gone
about
to
ouerthrow
the
woorshippe
of
God
.
It
may
be
indeed
that
a
man
may
offend
of
ignorance
,
who
will
not
otherwise
be
a
contemner
either
of
God
or
of
religion
:
but
Paul
meant
at
the
first
only
with
this
excuse
to
mollifie
their
netled
mindes
,
that
he
might
the
better
be
heard
.
For
it
had
byn
in
vaine
for
him
to
haue
defended
himselfe
,
so
long
as
that
opinion
did
sticke
in
the
mindes
of
the
priests
,
that
he
was
a
wicked
reuolt
.
Therefore
before
he
enter
the
cause
,
hee
excuseth
him selfe
of
that
cryme
:
not
onely
that
he
may
purchase
fauour
by
that
desire
which
he
had
to
liue
godlily
,
but
also
that
he
may
preuent
false
accusations
,
or
at
least
that
he
may
refute
vniust
preiudices
which
might
haue
made
against
him
,
wherewith
he
saw
the
whole
multitude
infected
and
corrupted
.
We
know
not
what
he
meant
to
say
besides
.
Notwithstanding
this
preface
teacheth
that
no
man
can
rightly
handle
the
doctrine
of
godlines
,
vnlesse
the
feare
of
God
reigne
and
beare
the
chief
sway
in
him
.
And
now
though
hee
giue
not
the
priestes
so
honorable
a
title
heere
,
as
hee
did
a
little
before
when
he
stood
vppon
the
steppes
of
the
fortresse
:
yet
he
calleth
them
brethren
,
giuing
them
that
honour
:
not
because
they
deserue
it
,
but
that
hee
may
testifie
that
hee
is
not
the
cause
of
the
breache
of
friendship
.
2
And
the
chiefe
priest
.
Luke
his
narration
seemeth
not
to
agree
with
the
vsuall
history
.
For
Iosephus
writeth
thus
concerning
the
high
priests
of
that
time
,
that
Quadratus
deputie
of
Syria
deposing
Cumanus
from
the
gouernment
of
Iudea
,
commanded
him
to
answere
for
himselfe
before
Caesar
,
and
sent
Ananias
the
highest
priest
bound
with
him
,
into
whose
place
who
was
chosen
he
maketh
no
mention
:
sauing
that
it
is
likely
that
Ionathas
had
the
honour
giuen
him
,
who
as
he
reporteth
,
was
afterward
slaine
by
the
subtlety
and
trechery
of
Felix
Deputie
of
Iudea
,
wh
succeeded
Cumanus
.
For
when
he
had
oftentimes
told
Felix
part
of
his
minde
,
and
he
coulde
not
away
with
the
constancie
of
the
man
:
he
made
a
compact
with
one
Doras
,
that
hee
shoulde
priuily
conuey
in
murtherers
to
slea
him
.
Then
,
as
the
same
Iosephus
doth
witnesse
,
King
Agrippa
made
Ismael
the
sonne
of
Phebeus
priest
.
But
when
he
was
sent
by
the
people
to
Rome
about
a
certaine
suite
,
and
was
kepte
there
by
Popea
wife
to
Nero
,
Agrippa
putteth
in
his
place
one
Iosephus
,
whose
name
was
Chabus
,
the
sonne
of
Simon
.
But
immediatly
being
also
weary
of
him
,
he
appointeth
Ananus
the
sonne
of
Ananus
to
be
high
priest
.
Futhermore
,
he
saith
,
that
this
last
thing
happened
at
suche
time
as
after
the
death
of
Festus
,
Albinus
did
succeede
him
.
And
I
see
not
why
some
call
this
Ananus
Ananias
.
That
hath
indeed
some
colour
,
in
that
he
is
called
a
pharisie
:
also
in
that
it
is
said
that
he
was
bold
and
stout
,
who
wythout
any
lawfull
authoritie
caused
Iames
the
Lords
brother
to
be
stoned
.
But
if
we
giue
credaunce
to
Iosephus
,
he
coulde
not
bee
that
Ananias
of
whome
mention
is
made
in
this
place
by
Luke
,
who
was
then
made
priest
,
when
manye
yeeres
were
past
and
gone
,
after
that
Felix
departed
out
of
the
prouince
.
I
haue
another
coniecture
in
my
head
.
For
there
flourished
during
all
that
time
one
Ananias
an
high
prieste
,
who
excepting
the
title
of
honour
,
was
almost
chiefe
in
the
order
.
And
because
Iosephus
leaueth
some
voyde
time
betweene
Ananias
and
Ismael
,
it
may
be
that
this
manne
had
the
roome
of
the
highest
priest
in
the
meane
time
.
But
though
this
were
not
so
,
it
appeareth
out
of
Iosephus
,
that
Ananias
who
died
when
the
Citie
was
besieged
,
was
in
the
reigne
of
Claudius
Caesar
and
Nero
equall
in
dignity
with
the
chiefe
priestes
which
were
then
.
Yea
his
authoritie
is
so
highly
extolled
,
as
if
he
had
had
the
chiefe
gouernement
,
howsoeuer
other
men
did
beare
the
insignes
of
honour
.
Againe
hee
is
called
archiereus
confusedly
,
as
those
who
were
the
highest
Priests
.
Now
let
the
readers
ponder
and
consider
,
whether
the
word
archiereus
doth
not
rather
signifie
in
this
place
Chiefe
,
than
Highest
,
as
it
doth
in
many
other
places
.
For
the
Euangelists
do
euery
where
call
the
Priests
who
were
of
the
Course
of
Aaron
,
archiereis
,
that
they
may
distinguish
them
from
the
Leuites
,
who
had
a
more
inferiour
degree
of
Priesthoode
.
Moreouer
it
may
bee
that
that
Ananias
who
was
counted
stout
and
couragious
,
did
supplie
the
high
Priests
roome
in
his
absence
.
Those
things
which
wee
haue
recited
out
of
Iosephus
,
are
recorded
partly
in
the
twentieth
booke
of
Antiquities
,
from
the
third
Chapter
,
vntill
the
eight
:
partly
in
the
seconde
booke
of
the
warres
of
the
Iewes
.
He
commanded
him
to
be
smiten
.
We
see
that
there
was
in
this
assembly
great
distemperature
.
For
whereas
the
high
Priest
was
in
such
rage
that
hee
commaunded
Paule
to
bee
smiten
for
nothing
,
hee
did
it
vndoubtedly
with
the
consent
of
all
the
rest
:
yea
to
the
ende
hee
might
winne
the
fauour
of
madde
men
.
The
Lorde
doeth
suffer
the
wicked
to
be
so
carried
away
by
Sathan
,
that
they
fall
from
all
shew
of
equitie
and
temperance
.
For
hypocrites
woulde
faine
beare
some
shewe
of
moderation
:
and
vndoubtedly
this
high
Priest
went
about
to
pretende
such
grauitie
as
did
beseeme
his
person
.
But
the
Lord
did
plucke
this
visure
from
his
face
,
so
that
there
was
not
founde
in
him
so
much
as
the
modestie
of
a
meane
man
,
but
hee
powred
out
his
furious
force
like
a
beast
.
In
the
meane
season
wee
see
what
horrible
and
filthy
disorder
there
was
at
that
day
in
the
Church
.
Ananias
,
who
was
the
chiefe
of
the
councell
,
whereas
he
ought
to
haue
stayed
others
by
his
grauitie
:
forgetting
all
modestie
,
he
enforceth
them
vnto
violence
and
sauagenesse
.
Therefore
they
had
at
that
day
no
regarde
of
discipline
:
but
there
remained
among
them
confused
barbarisme
.
And
no
maruell
for
they
had
estranged
themselues
from
God
:
they
had
most
reprochfully
reiected
Christ
:
all
their
religion
was
set
to
sale
:
therefore
it
was
meete
that
they
should
runne
headlong
into
furious
madnes
,
which
might
bee
loathsome
euen
among
prophane
men
,
that
they
might
be
punished
in
their
own
shame
,
for
their
vngodlinesse
.
3
God
shall
smite
thee
.
Paul
cannot
put
vp
that
iniurie
,
but
hee
must
at
least
with
sharpe
wordes
reprehende
the
high
Priest
,
and
denounce
Gods
vengeance
vnto
him
.
For
it
is
no
cursse
as
appeareth
sufficiently
by
the
Greeke
text
:
but
rather
a
reprehension
,
ioyned
with
the
denouncing
of
a
punishment
.
If
any
man
obiect
,
that
Paule
did
not
vse
that
modestie
,
which
Christ
commaundeth
his
to
vse
,
when
he
commaundeth
them
after
they
haue
receiued
a
blowe
on
the
left
cheeke
to
turne
the
right
cheeke
also
:
we
may
readily
answere
,
4
Those
which
stood
by
said
.
By
this
it
appeareth
that
they
were
al
sicke
of
one
disease
.
For
why
do
they
not
rather
blame
Ananias
,
when
they
saw
that
he
had
quite
forgotten
al
modesty
,
&
that
he
brake
out
into
violence
,
and
stripes
after
a
barbarous
manner
;
for
euen
this
did
turne
to
the
reproch
of
them
all
.
But
this
is
a
solemne
thing
among
hypocrites
,
they
looke
narrowly
into
other
mens
faultes
,
and
winke
at
their
owne
.
Againe
,
this
pride
is
coupled
with
tyranny
,
so
that
their
subiectes
and
those
who
are
vnder
them
may
doe
nothing
,
but
as
for
themselues
they
may
do
whatsoeuer
they
wil.
So
fareth
it
at
this
day
in
popery
,
the
more
liberty
that
impure
cleargie
doth
graunt
to
it selfe
,
and
the
more
careleslie
it
waxeth
wanton
,
and
polluteth
the
whole
world
with
the
sinnes
which
flow
thence
,
the
more
straitly
doe
they
rule
,
and
stay
the
tongues
of
the
people
.
Therefore
if
any
man
dare
be
so
bold
as
once
to
whisper
:
a
little
liberty
doth
cause
them
to
make
outragious
outcries
as
if
it
wer
haynous
sacriledge
.
5
I
knew
not
brethren
.
Those
who
thinke
that
this
excuse
of
Paul
hath
in
it
no
figure
,
doe
not
well
marke
the
contrarie
obiections
wherewith
their
errour
is
refuted
.
They
say
that
Paul
knew
not
the
high
priest
,
because
he
had
bin
absent
long
time
.
As
if
he
were
ignoraunt
,
that
he
was
chiefe
priest
,
who
is
the
chiefe
in
the
counsel
,
and
hath
the
vppermost
roome
.
Neither
was
Ananias
so
base
and
obscure
,
that
Paul
was
ignorant
of
his
degree
.
But
his
wordes
cut
off
all
occasion
of
disputation
,
when
as
he
chideth
him
,
because
occupying
the
place
of
a
iudge
vnder
colour
of
the
lawe
,
he
doth
in
his
rage
that
which
is
contrary
to
law
.
Therfore
Paul
knew
what
place
he
had
,
when
he
said
that
he
abused
his
power
.
Othersome
inuent
a
more
subtil
answere
,
that
he
spake
not
here
of
the
man
,
but
of
the
office
and
publike
person
.
But
first
the
exposition
is
farre
fet
,
because
if
Paul
did
reuerence
the
priesthood
,
he
must
needs
haue
giuen
some
honour
to
the
man
which
had
the
same
.
And
now
it
is
not
to
be
thought
(
forasmuch
as
the
maiesty
of
the
priesthood
was
abolished
by
the
comming
of
Christ
,
&
that
there
folowed
such
filthy
profanation
,
)
that
Paul
did
honor
those
as
he
was
woont
(
as
if
their
perfect
&
lawfull
authority
did
continue
)
who
vnder
the
title
of
the
high
priests
did
reign
as
Lords
without
any
law
or
right
.
Therfore
subscribing
to
Augustine
,
I
doe
not
doubt
but
that
this
is
a
tanting
excuse
.
Neither
doth
that
anye
whit
hinder
because
plain
speech
becommeth
the
ministers
of
the
word
.
For
seeing
there
be
2.
sorts
of
Ironiaes
,
one
which
is
couered
,
with
subtletie
&
meanes
to
deceiue
,
another
which
doth
so
figuratiuely
note
out
the
thing
which
is
in
hand
,
that
it
doth
prick
sorer
:
in
this
second
there
is
nothing
which
doth
not
wel
beseem
the
seruants
of
Christ
.
Therfore
this
is
the
meaning
of
the
words
,
Brethren
,
I
acknowledge
nothing
in
this
man
,
which
belongeth
to
the
priest
.
Also
he
addeth
a
testimony
of
the
22.
chap.
of
Exod.
6
And
when
Paul
knew
that
the
one
part
were
of
the
Sadduces
,
and
the
other
of
the
Pharisies
,
hee
cryed
out
in
the
Councell
,
Men
and
brethren
,
I
am
a
Pharisie
,
the
sonne
of
a
Pharisie
:
I
am
iudged
of
the
hope
and
resurrection
of
the
dead
.
7
And
when
he
had
thus
saide
,
there
was
a
dissention
among
the
Pharisies
and
Sadduces
,
and
the
multitude
was
deuided
,
8
For
the
Saduces
say
there
is
no
resurrection
,
neither
Angel
,
neither
Spirite
:
but
the
Pharisies
confesse
both
.
9
And
there
was
a
great
crie
:
and
the
Scribes
of
the
Pharisies
sect
arose
,
and
stroue
saying
,
we
finde
no
euill
in
this
man
,
but
if
the
Spirit
or
an
Angell
haue
spoken
to
him
,
let
vs
not
fight
against
God
.
6
And
when
Paul
knewe
.
The
pollicie
of
Paule
whereof
Luke
maketh
mention
,
doeth
seeme
not
to
beseeme
the
seruant
of
Christ
.
For
the
subtilty
which
he
vsed
,
was
inwrapped
in
dissimulation
,
which
was
not
farre
from
a
lye
.
He
saith
that
the
state
of
his
cause
did
consist
in
the
resurrection
of
the
dead
.
But
wee
knowe
that
the
strife
arose
about
other
matters
.
Because
hee
disanulled
the
ceremonies
,
because
hee
admitted
the
Gentiles
into
the
couenaunt
of
saluation
.
I
aunsweare
,
that
,
though
these
thinges
be
true
,
yet
did
not
he
lye
.
For
he
doth
neyther
denie
that
hee
was
accused
of
other
matters
,
neither
doth
this
make
the
whole
controuersie
to
consist
in
one
point
:
but
hee
saith
truely
that
the
Sadduces
were
therefore
offended
with
hym
,
because
he
did
holde
the
resurrection
of
the
dead
.
He
knewe
that
those
who
had
conspyred
together
agaynst
him
,
were
enemies
also
one
to
another
.
Hee
knewe
that
his
owne
conscience
was
cleere
:
and
it
had
beene
an
easie
matter
for
him
to
prooue
his
cause
good
before
iust
iudges
.
Yet
because
he
seeth
them
crie
out
on
him
clamorously
,
and
that
he
had
no
place
graunted
to
defend
himselfe
,
he
setteth
his
enemies
together
by
the
eares
.
Whereby
it
doeth
also
appeare
,
that
they
were
carried
away
through
ignoraunce
and
blinde
zeale
.
Therefore
we
must
note
that
Paul
did
so
beginne
,
as
that
he
was
desirous
truelie
and
plainly
to
vnfold
the
whole
matter
:
and
that
he
did
not
craftily
refuse
to
make
a
pure
and
sounde
confession
,
such
as
the
seruauntes
of
Christ
ought
to
make
:
but
because
the
way
was
stopt
before
him
,
neither
could
he
be
heard
,
he
vsed
the
last
remedie
,
to
declare
that
his
aduersaries
were
carried
headlong
with
blinde
hatred
.
For
the
end
doth
shew
,
that
those
are
not
guided
with
reason
or
iudgement
,
who
are
carried
out
of
the
waie
by
mutuall
discord
.
Now
if
any
man
which
darkneth
the
light
of
doctrine
,
excuse
his
craft
,
by
the
example
of
Paul
,
he
is
easily
refuted
.
For
it
is
one
thing
for
a
man
to
prouide
for
him selfe
alone
with
the
losse
of
trueth
:
and
another
,
to
leade
the
professed
enemies
of
Christ
from
resisting
him
,
that
they
may
striue
among
themselues
.
Furthermore
,
we
see
the
nature
of
the
wicked
,
though
they
disagree
among
them selues
like
enemies
,
yet
when
they
are
to
make
warre
against
the
Gospel
,
they
forget
their
owne
garboiles
.
For
Satan
the
father
of
discorde
,
doth
procure
this
one
consent
only
among
his
,
that
they
may
bee
of
one
minde
and
of
one
affection
,
to
extinguish
godlinesse
.
So
we
see
that
the
factions
which
are
in
popery
whot
,
are
quiet
only
so
long
as
they
ioine
hand
in
hand
to
oppresse
the
Gospell
.
For
which
cause
the
disciples
of
Christ
must
be
more
couragious
to
foster
&
nourish
trueth
,
that
being
ioyned
together
,
they
may
the
better
resist
.
Also
we
gather
by
this
what
manner
of
peace
the
Scripture
commendeth
vnto
vs
.
Christ
saith
that
the
peace
makers
are
the
children
of
God
,
&
this
is
true
,
that
they
must
do
what
they
can
,
One
part
were
Sadduces
.
We
see
here
again
as
in
a
glasse
,
how
deformed
and
confused
the
ruine
of
the
Church
was
at
that
day
.
Faith
is
the
soule
of
the
Church
:
nothing
is
more
proper
to
faith
then
agreement
,
nothing
more
contrary
then
sects
.
And
this
thing
must
needes
followe
,
when
euery
man
(
setting
aside
the
worde
of
God
)
did
draw
his
disciples
vnto
his
owne
inuentions
.
For
there
is
no
other
holy
bond
of
vnity
,
then
the
naturall
and
plaine
truth
of
God
.
So
sone
as
men
depart
from
that
,
no
maruell
if
they
bee
despearsed
,
and
drawne
hither
and
thither
like
members
pulled
a
sunder
.
Therfore
the
beginning
of
sects
among
the
Iewes
was
the
corruption
of
the
law
:
like
as
the
Lord
did
reuenge
the
profanation
of
his
word
,
which
was
corrupt
with
diuers
inuentions
of
men
with
like
punishment
in
popery
.
Wherfore
we
must
the
more
fear
,
least
horrible
,
&
more
lamentable
scatterings
hang
ouer
our
heads
,
then
was
that
which
was
in
time
of
popery
:
whereof
there
appeare
some
tokens
.
And
no
maruell
seeing
we
prouoke
the
Lord
to
wrath
so
many
wayes
with
our
vnthankefulnesse
.
But
though
the
face
of
the
church
be
blotted
and
blurred
with
manie
spottes
and
blottes
:
and
what
manner
of
deformitie
soeuer
fall
out
heereafter
,
let
vs
comfort
our selues
with
this
:
that
,
as
God
was
carefull
then
to
deliuer
the
church
wonderfully
from
destruction
,
so
thorow
his
grace
there
shall
alwayes
some
seede
continue
.
It
cannot
bee
in
deede
but
that
godly
mindes
will
somewhat
despaire
,
when
they
see
thinges
so
farre
out
of
order
:
but
let
vs
learne
streightway
to
holde
vp
that
buckler
,
that
the
Lorde
who
in
such
a
thick
mist
of
errours
,
in
such
an
heape
of
superstitions
,
in
the
vnbridled
licenciousnes
of
sectes
,
did
preserue
his
Church
among
the
Iewes
,
will
neuer
suffer
the
same
to
bee
quite
put
out
wholly
in
the
world
.
The
same
thing
did
likewise
happen
in
poperie
.
For
when
as
the
worship
of
God
was
ouerthrowne
there
,
the
doctrin
of
saluation
was
oppressed
,
the
kingdome
of
Christ
was
thrown
downe
,
and
vngodlinesse
did
openly
reigne
:
yet
God
did
saue
certaine
hidden
remnants
,
and
there
was
alwaies
some
wheat
in
the
chaffe
.
It
is
very
profitable
to
conferre
these
examples
togither
.
When
as
wee
inueigh
at
this
day
against
popery
,
the
hyred
patrons
thereof
crie
out
on
the
otherside
,
that
nothing
is
more
absurd
,
than
that
we
should
imagine
that
the
Church
of
God
was
extinguished
during
many
ages
:
as
if
wee
did
imagine
that
God
had
no
people
left
,
when
those
had
forsaken
him
who
ought
to
haue
maintained
his
pure
worshippe
.
Yea
we
complaine
that
those
tyrants
did
corrupt
the
church
,
that
the
temple
was
by
them
profaned
,
so
that
it
did
not
greatly
differ
from
an
hogstie
,
that
the
flock
of
Christ
was
scattered
abroad
,
and
his
sheepfold
broken
downe
.
Finally
that
the
church
was
hidden
from
the
eyes
of
men
,
yet
so
that
the
Lorde
knew
his
elect
,
though
they
were
dispearsed
,
and
did
browd
them
vnder
his
wings
.
And
by
this
it
appeareth
how
foolishly
the
Papists
brag
and
boast
of
the
titles
of
honour
,
in
that
not
the
common
sort
,
or
any
priuate
men
,
but
the
priestes
them selues
did
in
times
past
diuide
the
Iewishe
church
by
deadly
dissention
.
Wherefore
there
is
no
cause
why
we
should
be
afraid
stoutly
to
resist
the
pride
of
the
Pope
and
of
all
his
adherents
,
with
whom
we
haue
the
same
cumbate
,
which
the
prophetes
and
apostles
had
with
the
priestes
of
their
time
.
And
as
the
reuerence
of
the
church
did
not
keep
back
holie
men
,
but
that
they
did
molest
the
tyranny
of
the
wicked
priestes
,
so
we
must
not
be
terrified
with
vaine
visures
,
vnder
which
the
Papists
doe
vainly
boast
:
seeing
they
haue
notwithstanding
cast
from
them
the
doctrine
of
godlines
.
It
is
certaine
,
that
the
people
were
then
diuided
into
three
sects
:
but
Luke
doth
only
make
mention
of
the
pharisies
and
Sadduces
,
omitting
the
Essenes
:
because
it
was
most
fit
for
his
purpose
thus
to
do
.
And
though
this
be
the
common
opinion
concerning
their
names
,
that
the
former
took
their
name
of
separating
,
because
they
withdrew
themselues
from
the
company
of
other
men
,
by
reason
of
their
feigned
holines
:
and
that
the
second
sort
took
their
name
of
righteousnes
,
as
if
they
were
called
Zeduchim
:
notwithstanding
for
mine
owne
part
as
I
haue
said
elswhere
,
I
am
rather
of
their
mind
,
who
s●y
that
the
pharisies
took
their
name
of
interpreting
.
For
Phrus
signifieth
exposition
:
wherevpon
also
interpreters
are
called
phruschim
:
&
we
know
that
the
pharisies
being
not
content
with
the
natural
doctrine
of
the
law
&
prophets
,
did
put
in
many
inuentions
,
which
they
said
they
receiued
of
the
fathers
.
8
The
Sadduces
say
.
Though
Luke
maketh
mention
of
3.
points
wherein
these
sects
did
dissent
:
yet
shortly
after
he
bringeth
them
to
2.
because
there
is
like
respect
to
be
had
of
spirits
&
of
Angels
.
Therefore
he
saith
that
the
Pharisees
did
confesse
both
:
to
wit
,
that
the
dead
shall
rise
againe
,
and
that
humane
and
angelicall
spirites
are
immortall
.
And
here
Luke
declareth
in
what
sense
the
Apostle
professed
himselfe
to
bee
a
Pharisee
:
not
because
he
did
subscribe
to
all
their
inuentions
,
but
only
in
the
resurrection
of
the
dead
.
We
know
howe
sharply
Christe
reproueth
their
errours
,
therefore
it
had
been
good
that
some
exception
had
byn
added
,
least
any
man
might
thinke
that
Paul
was
one
with
them
in
all
thinges
.
Now
though
the
Saduces
did
denie
the
resurrection
,
yet
may
we
not
thinke
that
they
were
altogether
like
to
the
Epicures
.
Now
this
is
beastly
blockishnesse
to
rest
in
an
vncertain
&
transitorie
life
,
and
not
to
be
wise
aboue
the
earth
.
For
which
cause
we
must
flee
from
that
error
as
from
a
detestable
monster
.
For
though
godlines
haue
the
promises
of
the
earthly
life
also
:
yet
because
we
be
most
miserable
if
our
hope
stay
still
in
this
worlde
,
the
children
of
God
must
begin
with
this
,
that
they
may
lift
vp
their
eyes
toward
heauen
,
and
think
continually
vpon
the
glory
of
the
last
resurrection
.
Neither
angell
nor
spirite
.
This
place
is
expounded
two
manner
of
wayes
.
Many
referre
it
vnto
the
holy
Ghost
:
which
seemeth
to
bee
vnlikely
.
For
howsoeuer
the
Saduces
be
to
be
holden
excused
in
other
errours
:
yet
because
the
scripture
doeth
so
often
repeate
the
name
of
the
Spirite
,
I
will
scarce
beleeue
that
they
denyed
that
which
the
Pharises
beleeued
onely
lightly
and
obscurely
.
For
euen
these
men
had
no
distinct
faith
concerning
the
holy
Spirite
,
that
they
did
acknowledge
the
proper
person
of
the
Spirit
in
the
substance
of
God
.
Some
wil
haue
Angel
and
Spirite
to
signifie
one
thing
,
as
if
one
thing
were
spoken
twise
.
But
to
what
ende
was
it
to
repeate
a
thing
which
was
plaine
enough
?
I
warraunt
you
that
member
which
followeth
did
deceiue
them
,
where
Luke
seemeth
to
make
no
distinction
.
But
we
shewed
the
reason
before
:
because
seeing
the
soules
of
men
and
Angels
are
of
one
and
the
same
nature
and
substance
,
they
be
both
placed
in
one
order
.
Therefore
I
do
not
doubt
but
that
this
is
Luke
his
true
meaning
that
the
Saduces
did
denie
Angels
,
and
also
all
maner
of
Spirites
.
Nowe
for
as
much
as
Paul
crieth
that
hee
is
a
Pharisee
in
this
point
of
doctrine
,
hee
doeth
flatly
condemne
all
brainsicke
fellowes
who
at
this
day
are
in
the
same
error
.
For
there
be
certaine
profane
&
vnlearned
men
who
dreame
that
Angelles
and
Diuels
are
nothing
els
but
good
and
euil
inspirations
:
and
least
they
want
som
colour
,
they
say
that
all
that
came
from
the
Heathen
,
which
the
scripture
hath
concerning
good
and
euill
angels
:
whereas
that
opinion
which
was
common
in
the
world
had
his
beginning
from
the
heauenly
doctrine
.
But
the
Heathen
did
with
their
lyes
pollute
that
doctrine
which
they
had
from
the
fathers
.
As
touching
mens
soules
,
because
euen
at
this
day
,
certain
miscreants
doe
feigne
that
the
soules
do
vanish
away
in
death
vntill
the
day
of
the
resurrection
,
their
madnesse
is
likewise
refuted
by
the
testimony
of
Luke
.
9
There
was
a
great
crie
.
That
sedition
whereof
Luke
spake
a
little
before
,
is
more
plainly
expressed
in
this
place
:
to
wit
,
that
they
were
not
only
of
diuers
opinions
,
but
did
striue
clamorously
with
outcries
.
Wherfore
stasis
doth
signifie
somewhat
more
then
dissention
.
Furthermore
this
place
doth
teach
what
mischief
disagreementes
bring
with
them
.
For
because
they
take
their
beginning
for
the
moste
part
of
ambition
,
men
proceed
thence
vnto
contention
,
and
straightway
stubbornnesse
breaketh
out
.
When
they
be
come
thither
:
because
there
is
no
place
left
either
for
iudgement
or
moderation
,
they
can
no
longer
iudge
of
the
cause
.
Those
who
did
detest
Paul
,
begin
at
a
sodaine
to
defend
him
.
It
was
well
done
,
if
they
had
done
it
with
iudgement
.
But
because
they
inueigh
against
the
Sadduces
,
they
are
so
inflamed
with
hatred
against
them
,
that
they
be
blind
in
Paul
his
matter
.
For
which
cause
we
must
beware
of
heat
of
contention
,
which
disturbeth
all
things
.
If
the
spirit
.
This
ought
vndoubtedly
to
be
expounded
of
the
holie
Ghost
.
And
nothing
could
be
spoken
either
more
godlily
or
modestly
.
For
so
soone
as
it
is
apparant
that
any
doctrine
is
reuealed
from
heauen
,
those
doe
wickedly
resist
God
,
who
doe
not
receiue
the
same
.
But
how
is
it
that
the
Scribes
do
so
sodainly
count
Paul
a
prophete
of
God
,
whom
they
were
once
readie
to
haue
murthered
:
whom
they
had
condemned
with
their
preiudice
,
vntill
the
contention
arose
?
Furthermore
as
they
did
cut
their
owne
throtes
with
these
words
as
with
a
swoord
:
so
God
would
haue
them
to
be
to
vs
teachers
to
instruct
vs
that
we
despice
not
the
oracles
which
come
from
heauen
.
Notwithstanding
wee
see
againe
,
that
those
stande
in
doubt
,
who
take
not
good
heede
and
are
not
carefull
to
marke
the
woord
of
God
:
and
that
they
wauer
so
often
as
anie
thing
is
brought
to
light
,
because
they
be
vnworthie
to
vnderstande
the
certaine
truth
.
Wherefore
if
wee
bee
desirous
to
haue
our
studies
gouerned
by
the
spirite
of
discretion
,
let
vs
applie
our selues
to
learne
.
10
And
when
there
arose
a
sore
dissention
among
them
,
the
chiefe
captaine
feared
least
Paul
should
haue
bin
pulled
in
peeces
by
them
,
and
he
commanded
the
souldiars
to
goe
downe
,
and
to
take
him
from
them
,
and
to
bring
him
into
the
campe
.
11
And
the
night
following
the
Lord
stood
by
him
and
said
,
Be
of
good
courage
Paul
:
for
as
thou
hast
borne
witnesse
of
me
at
Ierusalem
,
so
thou
must
bear
witnesse
of
mee
at
Rome
also
.
12
And
when
it
was
day
,
certaine
of
the
Iewes
gathered
themselues
together
,
&
bound
themselues
with
a
curse
,
saying
that
they
would
neither
eat
nor
drink
,
vntill
they
had
killed
Paul
.
13
And
they
were
more
then
fortie
men
,
whiche
had
made
this
conspiracie
.
14
And
they
came
to
the
chiefe
Priestes
and
Elders
,
and
saide
,
we
haue
bound
our selues
with
a
curse
that
wee
will
taste
nothing
,
vntyll
wee
haue
killed
Paul
.
15
Nowe
therefore
signifie
yee
to
the
chiefe
captaine
and
councell
,
that
he
bring
him
foorth
to
you
to
morrow
,
as
if
yee
would
know
somewhat
more
certainely
of
him
.
And
we
before
he
come
neere
,
are
readie
to
kil
him
.
16
But
when
Paul
his
sisters
sonne
heard
of
the
laying
in
wait
,
he
came
and
entred
into
the
campe
,
and
told
Paul
.
10
Wee
see
againe
what
a
cruell
mischiefe
contention
is
,
which
so
soone
as
it
doeth
once
waxe
whot
,
hath
suche
violent
motions
,
that
euen
most
wise
men
are
not
well
in
their
wittes
.
Therefore
so
soone
as
anie
beginning
shall
shew
it selfe
,
let
vs
studie
to
preuent
it
in
time
,
least
the
remedie
be
too
late
in
brideling
it
when
it
is
in
the
middle
:
because
no
fire
is
so
swift
as
it
.
As
for
the
chiefe
captaine
,
as
hee
was
appointed
to
bee
the
minister
of
Gods
prouidence
to
saue
Paules
life
:
so
hee
deliuereth
him
now
the
second
time
by
his
souldiars
from
death
.
For
thogh
the
chief
captaine
defend
him
so
diligently
for
no
other
purpose
,
saue
only
that
he
may
preuent
vprores
and
murder
:
yet
the
Lorde
who
from
heauen
prouided
and
appointed
helpe
for
his
seruaunt
,
doeth
direct
his
blind
hands
thither
.
11
And
the
night
following
,
Luke
declareth
that
Paul
was
strengthened
with
an
oracle
,
that
he
might
stand
couragiously
against
terrible
assaultes
,
when
things
were
so
far
out
of
order
.
Surely
it
could
not
be
but
that
he
was
sore
afraid
,
and
that
hee
was
sore
troubled
with
the
remembrance
of
things
to
come
.
Wherfore
the
oracle
was
not
superfluous
.
Those
former
things
,
whereby
he
was
taught
that
God
cared
for
him
,
ought
to
haue
sufficed
to
nourish
his
hope
,
and
to
haue
kept
hym
from
fainting
:
but
because
in
great
dangers
,
Satan
doth
oftentimes
procure
new
feares
,
that
he
may
thereby
(
if
he
cannot
altogether
ouerwhelme
Gods
promises
in
the
hearts
of
the
godly
)
at
least
darken
the
same
with
cloudes
:
it
is
needfull
that
the
remembrance
of
them
bee
renued
,
that
faith
beeing
holpen
with
new
proppes
and
stayes
,
may
stand
more
stedfastly
.
But
the
summe
is
,
that
Paul
may
behaue
him selfe
boldly
,
because
hee
must
bee
Christe
his
witnesse
at
Rome
also
.
But
this
seemeth
to
bee
but
a
colde
and
vaine
consolation
:
as
if
he
shoulde
say
:
Feare
not
,
because
thou
must
abide
a
sorer
brunt
:
for
it
had
beene
better
accordyng
to
the
fleshe
,
once
to
die
and
with
speede
to
ende
his
dayes
,
then
to
pine
awaye
in
bandes
and
long
time
to
lie
in
prison
.
The
Lord
doth
not
promise
to
deliuer
him
,
no
he
saith
not
so
muche
as
that
he
shall
haue
a
ioyfull
end
:
only
he
saith
that
those
troubles
and
afflictions
wherewith
hee
was
too
sore
oppressed
alreadie
,
shall
continue
long
.
But
by
this
we
gather
better
of
what
great
importance
this
confidence
is
,
that
the
Lord
hath
respect
vnto
vs
in
our
miseries
,
though
hee
stretch
not
foorth
his
hand
by
and
by
to
helpe
vs
.
Therefore
let
vs
learn
euen
in
most
extreeme
afflictions
to
stay
our selues
vppon
the
woord
of
God
alone
:
and
let
vs
neuer
faint
so
long
as
hee
quickneth
vs
with
the
testimonie
of
his
fatherly
loue
.
And
because
Oracles
are
not
nowe
sent
from
heauen
,
neither
doeth
the
Lorde
himselfe
appeare
by
visions
,
wee
must
meditate
vpon
his
innumerable
promises
,
whereby
he
doth
testifie
that
he
will
be
nigh
vnto
vs
continually
.
If
it
be
expedient
that
an
angel
come
downe
vnto
vs
,
the
Lord
will
not
denie
euen
this
kinde
of
confirmation
.
Neuerthelesse
we
must
giue
this
honour
to
the
word
,
that
being
content
with
it
alone
,
wee
wait
patiently
for
that
helpe
which
it
promiseth
vs
.
Moreouer
,
it
did
profite
some
nothing
to
heare
Angeles
which
were
sent
downe
from
heauen
:
but
the
Lord
doth
not
in
vaine
seale
vp
in
the
hearts
of
the
faithfull
by
his
Spirite
those
promises
which
are
made
by
him
.
And
as
he
doth
not
in
vaine
beate
them
in
and
often
repeat
them
,
so
let
our
faith
exercise
it selfe
diligentlye
in
the
continuall
remembrance
of
them
.
For
if
it
were
necessarie
that
Pauls
faith
should
bee
oftentimes
set
and
shoared
vp
with
a
new
help
there
is
none
of
vs
,
which
needeth
not
many
moe
helps
.
Also
our
minds
must
be
armed
with
patience
,
that
they
may
passe
through
the
long
and
troublesome
circuits
of
troubles
and
afflictions
.
12
And
when
it
was
day
.
By
this
circumstaunce
Luke
sheweth
howe
necessary
it
was
for
Paul
to
gather
new
and
fresh
strength
of
faith
,
that
he
might
nor
quake
in
most
great
and
sodaine
danger
.
For
being
told
of
this
so
desperate
madnesse
of
his
enemies
,
he
could
not
otherwise
think
but
that
he
should
loose
his
life
.
This
vow
whereof
Luke
speaketh
,
was
a
kinde
of
curse
.
The
cause
of
the
vow
was
,
that
it
might
not
be
lawful
for
them
to
change
their
purpose
,
nor
to
cal
back
that
which
they
had
promised
.
There
is
alwaies
in
deed
in
an
oath
a
secret
curse
,
if
any
man
deceiue
or
forsweare
:
but
sometimes
to
the
end
men
may
the
more
bind
themselues
,
they
vse
certaine
formes
of
cursing
:
and
they
make
themselues
subiect
to
cruell
torments
,
to
the
ende
they
may
be
thee
more
afraid
.
This
historie
doeth
teache
that
zeale
is
so
blooddy
in
hypocrites
,
that
they
weigh
not
what
is
lawfull
for
them
:
but
they
runne
carelesly
whither
soeuer
their
lust
doth
carry
them
.
Admit
we
graunt
that
Paul
was
a
wicked
man
,
and
worthie
to
die
:
yet
who
had
giuen
priuate
men
leaue
to
put
him
to
death
?
Now
if
any
man
had
asked
why
they
did
so
hate
Paul
,
they
would
quickly
haue
answered
because
he
was
a
reuolt
&
schismatike
but
it
was
but
a
foolish
opinion
,
and
an
opinion
conceiued
of
an
vnc●rtaine
report
concerning
this
matter
,
which
had
rashly
possessed
their
minds
.
The
same
blindnesse
and
blockishnes
doth
at
this
day
prick
forward
the
Papists
,
so
that
they
thinke
nothing
vnlawfull
for
them
in
destroying
vs
.
Hypocrisie
doth
so
blinde
their
eies
,
that
as
men
freed
from
the
lawes
of
God
and
men
,
they
are
carried
by
their
zeale
sometimes
vnto
trecherie
,
sometimes
vnto
guile
,
sometime
vnto
intollerable
crueltie
:
&
finally
,
to
attempt
whatsoeuer
they
will
.
Moreouer
we
see
in
this
historie
how
great
the
rashnesse
of
the
wicked
is
.
They
bind
themselues
with
a
curse
,
that
they
will
eat
no
meat
till
they
haue
slaine
Paul
:
as
if
his
life
were
in
their
hands
.
Therefore
these
brainsick
men
take
to
them selues
that
which
the
Lord
doth
so
often
in
Scripture
say
is
his
,
to
wit
,
Furthermore
,
seeing
Satan
doeth
driue
them
headlong
into
their
own
destruction
:
how
shamefull
is
then
our
sluggishnesse
,
when
as
wee
scarce
moue
one
finger
in
maintaining
the
glory
of
God
?
Wee
must
vse
moderation
,
that
wee
attempt
nothing
without
the
commaundement
of
God
:
but
when
God
calleth
vs
expresly
,
our
loitring
is
without
excuse
.
14
They
came
to
the
chiefe
priestes
.
Seeing
that
the
priests
agree
to
such
a
wicked
and
vngodly
conspiracie
,
by
this
they
proue
that
there
was
in
them
neither
any
feare
of
God
,
neither
yet
any
humanitie
.
They
doe
not
only
allowe
that
which
is
brought
before
them
concerning
the
murthering
of
the
man
by
laying
awaite
:
but
also
they
are
readie
to
be
partners
in
the
murder
,
that
they
may
deliuer
him
into
the
handes
of
the
murtherers
,
whom
they
woulde
haue
made
away
some
way
,
they
passe
not
howe
.
For
what
other
thing
was
it
to
take
a
man
out
of
the
handes
of
the
iudge
and
to
slea
him
,
then
like
murtherers
to
rage
euen
in
the
very
place
of
iudgement
?
The
priests
surely
would
neuer
haue
alowed
suche
a
wicked
purpose
if
there
had
been
in
them
any
droppe
of
godly
and
right
affection
,
or
of
humane
feeling
.
Moreouer
they
did
what
they
could
to
bring
destruction
vpon
all
the
people
and
themselues
also
.
But
the
Lord
did
by
this
means
disclose
their
wicked
impietie
,
which
lay
hid
vnder
a
colour
of
honour
.
16
Paul
his
sisters
sonne
.
Wee
see
in
this
place
how
the
Lord
doth
crosse
the
purposes
of
the
vngodlye
.
Hee
permitteth
them
to
attempt
many
thinges
,
and
he
suffereth
their
wicked
indeuours
,
but
at
length
hee
sheweth
euen
in
the
twinckling
of
an
eye
that
hee
doth
from
heauen
deride
whatsoeuer
men
go
about
vpon
earth
.
There
is
no
wisdome
,
sayeth
Salomon
,
there
is
no
counsell
against
the
Lorde
.
Whereto
,
that
of
Isaias
doth
aunsweare
,
Take
counsel
togeather
,
17
And
when
Paul
had
called
vnto
him
one
of
the
Centurions
,
he
saieth
,
Bring
this
young
man
vnto
the
chiefe
captaine
:
for
he
hath
a
certaine
thing
to
shewe
him
.
18
And
he
tooke
him
and
led
him
vnto
the
chiefe
captaine
,
and
said
,
Paul
the
prisoner
called
me
vnto
him
,
and
desired
me
to
bring
this
young
man
vnto
thee
who
hath
somewhat
to
say
to
thee
.
19
And
the
chief
captaine
tooke
him
by
the
hand
,
and
went
aside
with
him
,
and
asked
him
,
what
is
it
that
thou
hast
to
say
to
me
?
20
And
he
said
,
the
Iewes
haue
conspired
together
to
desire
thee
,
that
thou
bring
foorth
Paul
into
the
councell
to
morrow
,
as
if
they
would
know
somewhat
more
certainly
of
him
.
21
But
doe
not
thou
obey
them
:
for
more
then
forty
of
them
lay
in
wait
for
him
who
haue
bound
themselues
with
a
curse
,
that
they
will
neither
eate
nor
drink
vntill
they
haue
slaine
him
.
And
now
they
be
readie
waiting
that
thou
shouldst
promise
.
22
Therfore
the
chief
captain
let
the
young
man
goe
,
and
commaunded
him
,
tell
no
man
that
thou
hast
told
me
these
things
.
23
And
when
he
had
called
vnto
him
two
vnder
captaines
,
he
said
,
make
readie
two
hundred
souldiars
that
they
may
goe
to
Cesarea
,
and
horse
men
seuentie
,
and
two
hundreth
[
“
](A17642-e57050-b)
“
Or
Iauelings
.
with
dartes
at
the
thirde
houre
of
the
night
.
24
And
make
readie
beasts
that
they
may
set
Paul
thereon
,
and
bring
him
safe
to
Foelix
the
gouernour
.
17
Calling
vnto
him
.
Paul
was
not
so
desirous
of
life
,
but
he
would
haue
made
hast
to
die
,
if
the
Lord
had
thought
it
good
so
to
bee
:
but
because
he
knoweth
that
he
serueth
Christ
vppon
that
condition
,
that
he
may
no
lesse
liue
then
die
to
him
,
he
doth
not
neglect
to
auoid
the
danger
which
was
reuealed
to
him
.
And
though
he
be
fully
persuaded
that
God
is
the
keeper
of
his
life
:
yet
hee
doeth
not
wait
vntill
God
put
foorth
his
hand
out
of
heauen
to
worke
a
myracle
,
but
doth
rather
vse
the
remedy
which
is
offered
him
:
nothing
douting
but
that
it
is
appointed
by
God
.
Thus
must
all
the
ministers
of
Christ
deale
,
that
being
furnished
with
inuincible
constancie
,
so
farre
as
their
calling
requireth
,
they
feare
not
danger
,
and
yet
that
they
cast
not
away
themselues
through
rashnesse
.
Let
them
call
vpon
the
name
of
the
Lorde
,
cheerefully
euen
amidst
the
pikes
:
and
yet
let
them
not
contemne
those
helpes
which
are
offered
.
Otherwise
they
shall
be
iniurious
to
God
,
in
that
they
are
not
only
not
moued
with
his
promises
,
but
also
despice
the
means
which
he
hath
appointed
for
their
deliuerance
.
19
Taking
him
by
the
hand
.
In
that
the
chiefe
captaine
did
shewe
himself
so
courteous
to
the
young
man
,
in
that
he
lead
him
by
the
hand
into
a
secret
place
,
in
that
he
vouchsafed
to
heare
him
so
gently
,
all
this
must
be
attributed
to
the
grace
of
God
,
who
promised
to
giue
his
people
fauour
in
the
sight
of
the
Egyptians
,
who
vseth
to
mollifie
harde
hearts
,
to
tame
fierce
spirites
,
and
to
fashion
those
vnto
al
humanitie
,
whom
he
hath
determined
to
vse
as
meanes
to
helpe
those
that
be
his
.
A
man
trained
vp
in
the
warres
might
no
lesse
haue
giuen
this
young
man
the
repulse
,
whom
he
knew
not
,
then
haue
despiced
Paul
his
sute
.
Therefore
the
Lord
who
hath
in
his
hand
the
hearts
of
men
,
did
frame
the
profane
man
to
giue
eare
vnto
him
.
Also
it
was
well
that
he
knewe
before
how
furiously
they
raged
against
Paul
,
that
hee
might
the
more
willingly
succour
a
miserable
and
forsaken
man
.
Those
who
are
in
authoritie
are
taught
by
this
example
what
a
great
vertue
curtesie
is
.
If
it
had
bin
an
hard
matter
to
come
to
him
,
he
might
through
ignorance
haue
deliuered
Paul
to
the
Iewes
to
bee
put
to
death
.
So
often
times
Magistrates
doe
fall
into
many
and
great
offences
through
their
owne
pride
,
because
they
will
not
admit
those
who
woulde
giue
them
good
counsell
.
Calling
vnto
him
.
And
here
we
see
the
prouidence
of
God
yet
more
manifestly
.
For
though
this
bee
the
drift
of
the
chiefe
captaine
,
to
preuent
a
publike
vprore
,
whereof
he
should
haue
giuen
an
account
before
the
Gouernour
:
yet
hee
executeth
the
counsell
of
God
in
deliuering
Paul
.
For
he
was
to
gather
souldiars
together
:
also
the
citie
must
needs
be
stripped
of
the
garrison
,
and
the
voyage
required
some
cost
.
Therefore
we
must
so
consider
the
wisedome
of
the
chiefe
captaine
,
that
our
faith
lift
vp
her
eyes
into
heauen
,
and
vnderstand
that
God
doth
guide
the
heart
of
a
profane
man
by
a
secret
instinct
,
and
that
hee
is
at
length
a
guide
to
Paul
and
the
souldiars
,
that
hee
may
come
safe
to
Cesarea
.
The
third
houre
of
the
night
was
the
end
of
the
first
watch
.
Therefore
it
is
all
one
as
if
the
chiefe
captaine
did
commaunde
that
the
souldiars
be
in
readinesse
at
the
second
watch
.
25
And
he
wrote
a
letter
after
this
sort
,
26
Claudius
Lysias
to
the
most
mightie
Ruler
Foelix
sendeth
greeting
.
27
This
man
beeing
taken
of
the
Iewes
,
and
almost
killed
of
them
,
did
I
rescue
comming
vppon
them
with
souldiars
,
after
that
I
knewe
that
hee
was
a
Romane
.
28
And
beeing
desirous
to
knowe
the
cause
for
which
they
did
accuse
him
,
I
brought
him
into
their
councell
.
29
Whom
,
I
perceiued
they
accused
of
questions
of
their
lawe
,
hauing
in
him
no
crime
,
worthie
of
death
or
of
bonds
.
30
And
when
I
was
certified
of
the
laying
await
of
the
Iewes
,
I
sent
him
streight
way
vnto
thee
,
and
gaue
commandement
to
his
accusers
,
that
they
shoulde
tell
those
things
before
thee
which
they
haue
against
him
.
Fare
well
.
31
And
the
souldiers
as
they
were
commanded
,
tooke
Paul
and
brought
him
by
night
vnto
Antipatras
.
32
And
on
the
morrow
when
they
had
sent
away
the
horsemen
that
they
might
goe
with
him
,
they
returned
to
the
campe
.
33
When
they
were
come
to
Cesarea
,
and
had
deliuered
the
epistle
to
the
gouernour
,
they
presented
Paul
also
before
him
.
34
And
when
the
gouernor
had
read
it
,
and
had
asked
of
what
prouince
he
was
and
had
knowen
that
he
was
of
Celicia
,
35
I
will
heare
thee
,
saith
he
,
when
thine
accusers
are
come
.
And
he
commanded
him
to
be
kept
in
Herods
iudgement
hall
.
25
And
he
wrote
a
letter
.
First
,
we
must
briefly
admonish
the
Readers
,
who
haue
not
bin
conuersant
in
histories
,
that
this
Foelix
was
brother
to
Pallas
,
who
being
Caesars
freeman
,
became
equal
with
the
chief
of
the
citie
in
welth
and
power
.
Yea
moreouer
the
Senate
gaue
him
the
ornaments
of
the
Pretor
not
without
titles
of
filthie
and
shamefull
flattery
.
Therfore
seeing
the
seruaunts
of
Claudius
abusing
his
folly
did
rule
the
Romane
Empire
at
their
pleasure
,
and
chiefly
Narcissus
and
Pallas
,
no
maruel
if
this
latter
did
appoint
his
brother
to
be
gouernour
of
Iudea
.
The
summe
of
the
Epistle
tendeth
to
this
end
,
that
the
chiefe
captaine
may
helpe
Paul
with
his
preiudice
:
and
may
admonishe
Foelix
of
the
iniuries
of
his
aduersaries
,
and
may
so
discredite
them
that
they
may
not
be
able
to
do
him
any
hurt
.
27
This
man
being
taken
.
This
was
spoken
odiously
concerning
the
Iewes
that
he
might
purchase
more
fauour
for
Paul
,
that
a
man
being
a
Romane
was
by
them
sore
beaten
and
almost
slaine
:
also
hee
commendeth
him
for
the
right
and
priuiledge
of
his
freedome
,
that
he
may
bee
the
more
courteously
handled
.
Furthermore
this
commendation
was
not
purchased
by
prayer
or
flatterie
,
neither
was
it
bought
with
money
.
How
came
it
to
passe
then
that
the
chiefe
captaine
did
shew
himselfe
so
courteous
freely
to
an
obscure
man
&
whom
al
men
did
hate
,
saue
only
because
the
Lord
had
appointed
him
to
be
his
seruants
patron
?
Therefore
we
see
how
he
gouerneth
the
tongues
and
hands
of
the
infidels
to
the
profit
of
those
that
be
his
.
29
Whom
I
perceiued
.
In
this
place
hee
acquitteth
Paul
,
so
farre
as
his
iudgement
could
reach
.
But
let
vs
note
that
a
profane
man
speaketh
.
For
among
the
people
of
god
,
it
is
an
offence
worthy
of
no
lesse
punishment
,
to
corrupt
the
doctrine
of
godlinesse
with
wicked
and
false
opinions
,
than
to
doe
iniurie
too
,
or
commit
wickednesse
among
men
.
The
Romans
would
not
haue
suffered
their
superstitions
or
feined
worshipings
of
their
gods
to
be
freedome
;
but
forasmuch
as
they
made
no
account
of
the
Law
of
God
,
yea
seing
they
were
desirous
to
haue
the
same
quite
put
out
,
it
was
among
them
no
fault
to
beleeue
Moses
and
the
Prophets
no
more
,
or
to
trouble
the
Church
with
false
opinions
.
Therfore
there
was
a
Law
that
the
gouernours
shoulde
not
meddle
with
such
matters
:
but
that
those
who
were
abiding
in
the
prouinces
shoulde
so
retaine
their
religion
,
that
if
any
thing
were
done
contrary
to
the
same
,
the
Romane
Magistrates
should
not
meddle
with
the
punishing
therof
.
This
is
the
reason
why
the
chief
captain
thinketh
it
no
offense
,
to
haue
moued
questions
concerning
the
law
.
And
vnder
colour
hereof
vnlearned
men
will
haue
leaue
granted
to
themselues
and
others
amisse
to
cause
trouble
.
The
Lord
saith
farre
otherwise
,
who
doth
more
sharply
punish
the
violating
of
his
worship
,
than
any
iniuries
done
to
men
.
And
surely
nothing
is
more
absurd
than
to
let
those
who
rob
God
of
his
honour
scape
scotfree
,
seing
theft
is
punished
.
But
as
the
chiefe
captaine
careth
not
for
the
Iewish
religion
:
so
the
false
accusations
and
slanders
of
the
Iews
are
refuted
,
wherewith
they
would
gladly
haue
burdened
Paul
.
40
When
it
was
shewed
to
me
.
The
seconde
part
of
the
Epistle
where
the
chiefe
captaine
doth
bring
the
aduersaries
into
contempt
,
because
they
went
about
to
kill
Paul
trecherously
.
Whence
it
is
also
gathered
,
that
they
trouble
Paul
vniustly
,
and
that
they
sought
so
sore
after
his
life
without
any
cause
.
For
if
they
had
persecuted
him
lawfully
,
they
would
haue
trusted
to
the
goodnes
of
their
cause
,
and
not
haue
suffered
him
to
be
iudged
according
to
Law
.
Now
when
as
they
seeke
to
kil
him
,
it
appeareth
that
they
haue
no
reason
.
32
And
the
next
day
.
Though
Luke
did
not
expresse
before
that
the
soldiars
were
commaunded
to
returne
before
they
came
at
their
wayes
end
,
yet
it
is
certaine
,
that
they
were
appointed
to
accompany
him
only
vnto
that
place
,
where
the
chiefe
Captaine
thought
Paul
would
bee
safe
:
for
he
went
out
priuily
in
the
night
.
And
the
Chiefe
Captain
knew
that
so
soone
as
they
had
finished
some
part
of
their
iorney
,
there
was
no
farther
danger
:
because
the
aduersaries
could
haue
no
hope
to
ouertake
him
:
and
that
it
was
no
point
of
wisedome
to
send
part
of
the
garrison
farre
away
.
CHAP.
XXIIII
.
1
ANd
after
fiue
dayes
the
chiefe
Priest
Ananias
came
downe
with
the
Elders
and
one
Tertullus
a
Rhetorician
,
who
came
before
the
Gouernour
against
Paul
.
2
And
when
Paul
was
called
forth
Tertullus
began
to
accuse
him
,
saying
,
Seing
that
we
liue
in
great
peace
by
meanes
of
thee
,
and
seing
many
things
are
restored
in
this
nation
by
thy
prouidence
:
3
That
allow
we
euer
and
in
all
places
most
noble
Felix
,
with
all
thanks
.
4
But
least
I
become
tedious
vnto
thee
,
I
pray
thee
heare
vs
a
little
of
thy
courtesie
.
5
For
we
haue
found
this
man
a
pestilent
fellow
,
and
a
mouer
of
debate
vnto
all
the
Iewes
throughout
the
whole
world
,
and
an
authour
of
the
sect
of
the
Nazarites
.
6
Who
did
also
goe
about
to
pollute
the
Temple
:
whom
when
we
had
taken
,
wee
would
haue
iudged
him
according
to
our
Law
.
7
But
the
chiefe
Captaine
Lysias
came
vpon
vs
,
and
with
great
violence
tooke
him
from
vs
.
8
Commaunding
his
accusers
to
come
downe
vnto
thee
,
of
whom
thou
maiest
,
if
thou
wilt
enquire
,
know
the
certaintie
of
all
these
thinges
,
whereof
wee
accuse
him
.
9
And
the
Iewes
added
,
saying
,
that
these
things
were
so
.
1
Seing
Ananias
goeth
downe
to
Cesarea
to
accuse
Paul
,
it
maketh
the
coniecture
more
probable
,
which
I
brought
before
touching
his
Priesthood
.
For
it
was
not
meet
for
the
highest
Priest
to
take
such
a
iorney
:
Therefore
some
other
man
was
highest
Priest
at
that
time
:
and
Ananias
being
one
of
the
chiefe
Priests
,
forasmuch
as
he
was
in
great
authoritie
and
was
withall
a
stout
man
,
did
take
this
ambassage
vpon
him
.
He
bringeth
with
him
a
traine
and
that
of
the
worshipfull
companie
of
Elders
,
that
the
Gouernour
might
be
moued
with
their
verie
pompe
to
condemne
Paul
.
But
forasmuch
as
Paul
did
vse
no
eloquence
,
they
had
no
neede
to
hire
a
Rhetorician
,
to
contend
with
him
in
eloquence
.
Moreouer
they
did
exceede
both
in
dignitie
and
also
in
multitude
,
so
that
it
was
an
easie
matter
for
them
to
oppresse
a
poore
man
,
and
such
a
one
as
was
destitute
of
mans
helpe
.
Therefore
it
was
a
signe
of
an
euill
conscience
,
in
that
seing
they
were
men
of
great
experience
,
exercised
in
publike
affaires
,
and
skilfull
in
matters
pertaining
to
courts
,
they
hyre
a
Rhetorician
.
Eloquence
is
I
confesse
,
the
gift
of
God
:
but
in
this
matter
they
went
about
nothing
else
but
to
deceiue
the
iudge
therewith
.
And
Luke
declareth
this
therefore
,
that
wee
may
know
that
the
Iewes
did
omit
nothing
,
whereby
they
might
oppresse
Paule
:
and
that
they
might
not
onely
prooue
him
giltie
,
but
so
dash
him
out
of
countenance
,
that
he
might
not
be
able
to
defend
himselfe
:
and
so
let
vs
consider
that
it
came
to
passe
by
the
wonderfull
prouidence
of
God
,
that
Paul
did
so
stoutly
endure
such
sore
assaultes
.
Wherefore
if
it
so
fall
out
at
any
time
that
a
godly
man
being
alone
be
beset
with
a
great
number
of
enimies
,
let
him
call
to
minde
this
historie
,
and
let
him
bee
of
good
courage
.
2
Seeing
wee
liue
in
great
peace
.
Tertullus
vseth
a
preface
nothing
appertinent
to
the
matter
,
because
hee
commendeth
Felix
his
wisedome
and
vertues
,
that
hee
may
purchase
fauour
.
Therefore
it
is
a
filthie
and
flattering
Exordium
not
that
I
am
of
their
minde
who
reprehende
Tertullus
for
speaking
the
iudge
faire
,
and
for
seeking
to
winne
his
fauour
.
For
it
is
not
alwayes
disagreeing
with
the
right
and
lawfull
forme
of
pleading
,
to
commende
the
iudge
:
and
there
may
reasons
be
brought
on
both
sides
(
as
they
say
)
touching
this
matter
.
But
I
mislike
nothing
but
this
which
is
altogither
corrupt
.
For
the
Rhetorician
doth
insinuate
himselfe
vnder
false
praises
,
that
hee
may
darken
the
matter
which
is
called
in
question
.
For
to
what
ende
doeth
he
speake
of
peace
and
a
wel
ordered
state
,
saue
onely
that
Felix
may
think
that
the
safetie
of
Iudea
consisteth
in
condemning
Paul
,
and
that
he
may
examine
the
matter
no
further
?
Moreouer
it
appeareth
by
Iosephus
how
couetously
,
cruelly
,
and
voluptuously
Felix
behaued
himselfe
in
that
prouince
.
The
vnworthy
and
tragicall
murthering
of
the
highest
Priest
Ionathas
,
because
he
set
himselfe
against
his
dissolute
tyranny
,
was
alreadie
past
:
and
finally
almost
at
the
very
same
time
Claudius
Caesar
was
enforced
with
the
complaints
of
the
whole
nation
,
to
put
Festus
in
his
place
,
and
to
call
him
to
answere
for
himselfe
.
Therefore
we
see
how
shamefullie
this
oratour
did
lie
.
And
seeing
all
Pauls
aduersaries
sing
the
same
song
,
we
see
that
they
bee
blinded
with
hatred
and
malice
,
and
that
they
trecherously
betray
the
state
of
their
countrie
:
neither
doe
they
passe
what
befall
them
so
Paule
may
die
the
death
.
Where
Erasmus
translateth
it
,
Many
thinges
are
well
done
,
the
olde
interpreter
seemeth
to
come
nearer
vnto
Paule
his
meaning
,
who
saieth
,
that
catorthomata
are
wrought
,
which
signifieth
as
much
as
reformations
or
dressings
.
Therefore
Tertullus
commendeth
the
industrie
of
Felix
,
because
he
had
cleansed
Iudea
from
many
corruptions
,
and
he
restored
many
things
,
which
would
otherwise
haue
decayed
.
To
wit
,
to
the
ende
he
may
the
more
greedily
seeke
to
purchase
the
fauour
of
the
nation
(
which
he
knew
was
otherwise
offended
with
him
)
by
the
death
of
one
man
.
5
For
wee
founde
this
man
.
Tertullus
dooth
aime
at
a
double
marke
.
The
first
is
this
,
that
Paul
may
be
deliuered
to
the
Iewes
,
because
they
be
very
skilfull
in
matters
which
concerne
the
worship
of
God
and
the
Lawe
of
Moses
.
But
and
if
hee
denie
this
,
hee
layeth
to
his
charge
a
crime
worthie
of
death
,
because
hee
procured
contention
among
the
people
.
They
knewe
that
the
Romanes
did
hate
nothing
more
:
therefore
they
vrge
that
the
sorest
against
Paule
.
This
doeth
Tertullus
amplifie
when
hee
saieth
,
that
Paul
had
moued
the
Iewes
throughout
the
whole
worlde
.
But
I
wonder
why
hee
addeth
that
he
is
the
authour
or
chiefe
of
the
sect
of
the
Nazarites
:
which
we
know
was
rather
a
praise
than
a
dispraise
among
the
Iewes
.
I
thinke
that
they
meane
not
those
who
according
to
the
olde
and
lawfull
custome
of
the
Lawe
did
consecrate
themselues
to
God
:
but
those
troublesome
murtherers
,
who
did
also
vaunt
and
boast
that
they
were
zealous
men
.
Some
thinke
that
Nazarites
are
heere
put
for
Christians
:
which
may
verie
well
bee
.
But
if
wee
like
the
former
exposition
better
,
hee
doeth
craftilie
laye
to
Paule
his
charge
that
hee
was
one
of
that
secte
which
the
Romaines
did
hate
.
For
where
as
these
zealous
men
woulde
aboue
all
other
haue
beene
counted
for
notable
obseruers
of
the
Lawe
,
they
aduanced
a
colour
of
zeale
as
a
banner
to
stir
vp
the
minds
of
the
common
people
.
Neuerthelesse
these
good
men
who
are
so
zealous
ouer
their
libertie
,
doe
not
spare
the
chiefest
maintainers
thereof
,
so
they
may
cause
Paul
to
be
hated
by
meanes
of
them
.
They
would
haue
commended
the
Nazarites
as
couragious
defenders
of
the
Lawe
,
if
it
had
not
bin
in
this
matter
,
but
now
,
as
if
they
did
infect
the
whole
world
,
they
seeke
to
bring
vpon
Paul
great
reproch
by
saying
that
he
is
one
of
them
.
Moreouer
they
slaunder
Paul
impudently
,
for
no
man
did
thinke
that
he
was
guiltie
of
that
crime
.
Therefore
they
lay
to
his
charge
no
lesse
wickedly
than
maliciously
a
crime
which
they
take
vp
at
their
foote
and
inuent
without
all
colour
.
But
such
is
the
carelesse
security
of
hypocrits
,
that
they
thinke
they
may
do
whatsoeuer
they
will
,
so
they
colour
their
doings
with
zeale
.
6
Who
went
about
to
pollute
the
Temple
.
It
was
a
light
and
almost
a
friuolous
accusation
to
lay
this
to
his
charge
before
the
Romane
Gouernour
,
who
could
haue
wished
that
the
Temple
had
bin
turned
topsituruie
.
But
because
nothing
was
more
fit
for
procuring
vprores
than
the
polluting
of
the
Temple
,
he
doth
craftily
accuse
Paul
thereof
:
as
if
hee
should
say
,
that
it
was
no
thankes
to
him
that
Ierusalem
was
not
on
an
vprore
:
and
that
hee
carried
such
a
firebrande
as
might
haue
procured
sore
hurt
,
if
hee
had
not
beene
preuented
.
Also
he
includeth
that
other
thing
,
that
because
Paul
had
offended
in
matters
of
religion
,
it
did
belong
properly
to
the
Iewes
,
to
giue
iudgement
in
that
matter
.
And
here
hee
complaineth
also
of
the
chiefe
captaine
Lysias
,
because
hee
robbed
them
of
their
right
.
Therefore
his
drift
is
to
obtaine
at
the
hands
of
the
Ruler
that
he
wil
restore
to
them
that
which
Lysias
had
taken
from
them
.
This
is
also
not
voide
of
subtiltie
,
in
that
Tertullus
doeth
discredite
the
chiefe
captaine
,
because
hee
dealt
more
courteously
toward
Paul
than
the
Priests
would
he
should
:
and
glauncingly
hee
bringeth
him
in
suspition
,
because
hee
dare
not
openly
accuse
him
.
But
the
question
is
whether
they
could
hope
that
the
Gouernour
would
graunt
them
so
much
,
seing
the
Romane
magistrates
alone
were
to
sit
vppon
life
and
death
.
I
answere
that
hee
maketh
in
this
place
some
semblance
of
equitie
,
as
if
they
were
purposed
to
handle
him
more
gentlie
than
hee
deserued
.
For
though
they
might
not
condemne
any
man
to
death
,
yet
they
might
vse
some
light
chastisement
as
was
scourging
.
Neuerthelesse
Tertullus
doth
not
cease
to
desire
before
the
president
to
haue
him
put
to
death
.
8
Hauing
made
inquirie
.
A
good
request
,
that
the
Gouernour
doe
not
giue
sentence
before
hee
throughly
examine
and
know
the
matter
:
and
that
he
do
not
condemne
Paul
before
he
be
lawfully
conuict
.
But
howe
dare
they
put
in
these
conditions
,
seing
their
owne
consciences
doe
accuse
them
of
vniust
dealing
?
I
answere
that
they
had
witnesses
in
redinesse
:
and
that
they
do
not
offer
themselues
to
proue
the
matter
vntill
they
do
cal
them
though
there
were
another
end
.
For
they
did
hope
that
Felix
would
be
so
perswaded
with
such
glorious
words
,
that
hee
woulde
turne
ouer
vnto
them
the
man
whom
they
did
accuse
,
for
a
condemned
man
,
whom
they
might
handle
at
their
pleasure
.
In
summe
,
the
more
fierce
they
be
vppon
him
,
and
the
more
they
were
puffed
vp
with
some
affiance
they
had
in
themselues
,
they
thinke
they
shall
get
the
vpper
hand
by
this
meanes
:
because
the
partie
arreigned
shal
haue
no
licence
granted
to
defend
himselfe
.
Thus
doe
false
accusars
boldly
boast
,
that
their
matter
is
plaine
that
they
may
blind
the
eyes
of
the
iudges
.
10
And
Paul
answered
,
after
that
the
Gouernour
had
beckened
to
him
that
he
should
speake
,
with
a
better
mind
do
I
speake
for
my selfe
,
forasmuch
as
I
know
that
thou
hast
iudged
this
nation
this
manie
yeere
:
11
Seing
that
thou
maist
know
that
there
are
yet
but
twelue
dayes
since
th●●
I
came
vp
to
Ierusalem
to
worship
.
12
And
they
neither
found
me
in
the
Temple
disputing
with
any
man
,
or
causing
any
concourse
of
people
,
neither
in
the
Synagogues
,
neither
in
the
Citie
:
13
Neither
can
they
proue
those
things
whereof
they
accuse
me
.
14
But
this
I
confesse
to
thee
,
that
according
to
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
Fathers
,
beleeuing
all
thinges
which
are
written
in
the
Law
and
the
Prophets
:
15
And
haue
hope
toward
God
,
that
the
same
resurrection
of
the
deade
which
they
wait
for
,
shal
be
both
of
the
iust
and
vniust
.
16
And
herein
I
studie
alwayes
to
haue
a
cleare
conscience
towarde
God
and
toward
men
.
17
And
after
many
yeeres
I
came
and
brought
almes
to
my
nation
,
and
offerings
.
18
Wherein
they
founde
mee
purified
in
the
Temple
,
neither
with
multitude
,
neither
with
vnquietnes
.
19.
20
And
certaine
Iewes
out
of
Asia
,
who
ought
to
haue
bin
present
here
,
and
to
accuse
,
if
they
had
any
thing
against
me
,
21
Or
else
let
these
same
here
say
if
they
haue
found
any
iniquitie
in
me
,
[
“
](A17642-e58070-b)
“
Or
seeing
I
stande
.
when
I
stood
in
the
Councell
:
22
Except
it
be
for
this
one
voyce
that
I
cried
standing
among
them
,
I
am
iudged
of
you
this
day
of
the
resurrection
of
the
dead
.
10
And
Paul
.
The
state
of
Paul
his
defense
is
not
conuersant
in
the
qualitie
:
but
he
denieth
the
crime
that
was
laide
to
his
charge
,
not
that
hee
was
ashamed
of
the
Gospell
,
or
affraied
of
the
Crosse
:
but
because
that
was
no
place
to
make
any
full
confession
of
fath
in
.
Therefore
omitting
the
cause
of
the
Gospell
,
which
his
accuser
had
not
touched
,
he
answereth
simplie
vnto
the
crimes
whereof
he
was
accused
.
But
before
he
come
thither
,
he
saith
that
he
doth
the
more
willingly
answere
for
himselfe
before
Felix
,
because
he
had
long
time
beene
gouernour
of
Iudea
:
because
peraduenture
some
new
gouernour
would
haue
bin
sore
moued
hearing
such
things
laid
to
his
charge
.
He
doth
not
commend
the
vertues
of
the
gouernour
,
but
he
saieth
that
he
is
glad
,
because
hee
is
of
great
experience
,
that
he
may
iudge
more
iustly
.
This
is
surely
a
syncere
and
free
manner
of
defending
,
to
set
matter
against
wordes
.
Yet
Paule
semeth
to
gather
amisse
,
that
Felix
can
know
the
time
of
his
comming
,
because
he
had
bene
gouernour
many
yeeres
.
I
answere
that
this
is
said
therefore
,
because
it
is
likely
that
he
wil
deale
more
moderately
:
as
if
he
should
say
,
Because
thou
hast
bin
acquainted
with
their
conditions
long
time
,
I
haue
the
better
hope
that
they
shall
not
deceiue
thee
.
For
want
of
skill
doth
make
iudges
too
credulous
,
and
doth
inforce
them
to
make
too
much
haste
.
11
To
worship
.
First
it
is
certaine
that
he
came
for
other
causes
,
and
he
will
afterward
confesse
that
this
was
the
chiefe
,
that
he
might
bring
almes
for
the
sustentation
of
the
brethren
.
But
we
may
well
excuse
him
,
because
it
was
not
of
necessitie
that
hee
shoulde
giue
an
account
of
his
comming
,
onely
he
meant
by
the
way
to
excuse
himselfe
of
corrupt
religion
.
Wherefore
though
he
came
to
Ierusalem
for
some
other
cause
,
yet
this
is
alwayes
true
,
that
he
came
with
no
other
minde
,
but
to
professe
himselfe
to
be
a
worshipper
of
God
,
and
to
approue
the
holinesse
of
the
Temple
by
his
worshipping
.
The
other
question
is
more
harde
,
how
he
saith
that
he
came
to
worship
,
seing
the
religion
of
the
temple
was
alreadie
abolished
,
and
all
difference
of
the
temple
taken
away
.
I
answere
in
this
place
likewise
,
that
though
he
do
not
make
his
purpose
knowne
,
yet
he
doth
not
lie
or
dissemble
.
For
the
faithfull
seruants
of
Christ
were
not
forbidden
to
worshippe
in
the
Temple
,
so
they
did
not
tie
holinesse
to
the
place
:
but
did
lift
vp
pure
handes
freely
without
making
choice
of
places
.
12
Disputing
with
any
man
.
Paule
had
no
neede
to
denie
any
of
these
things
if
he
had
done
them
:
because
hee
might
haue
answered
for
himselfe
that
it
was
wel
done
.
He
had
bin
one
of
the
Scribes
which
disputed
daily
:
neither
were
they
forbidden
either
by
the
Law
or
by
custome
,
but
that
they
might
assemble
themselues
togither
to
bee
taught
.
Yea
to
this
end
there
were
in
diuerse
places
of
the
Cittie
Synagogues
,
wherin
they
met
togither
.
Moreouer
hee
knewe
that
both
Christ
and
also
his
Apostles
had
done
the
same
thing
.
Also
he
might
easily
haue
turned
backe
vppon
his
aduersaries
the
crime
which
they
did
obiect
to
him
,
who
did
dayly
vse
the
very
same
things
.
But
because
he
aimeth
at
no
other
thing
at
this
present
,
but
to
refute
the
false
accusations
of
his
aduersaries
,
and
to
proue
that
importunate
men
had
vnaduisedly
molested
him
for
no
cause
:
hee
intreateth
not
of
the
lawfulnesse
of
the
fact
(
as
they
say
)
but
onely
of
the
fact
.
And
hee
standeth
chiefely
vppon
this
point
to
refute
that
slaunder
,
because
hee
was
burdened
to
bee
a
raiser
of
tumultes
.
Therefore
hee
concludeth
that
hee
was
falsely
and
vniustly
accused
:
because
the
aduersaries
had
neuer
prooued
those
thinges
which
they
had
alleaged
.
This
ought
to
haue
beene
sufficient
to
discharge
him
,
seeing
hee
was
thus
burdened
with
wicked
lies
,
whereas
there
rested
in
him
not
the
verie
least
suspicion
that
could
be
deuised
.
14
But
I
confesse
.
Because
they
had
laide
to
Paul
his
charge
impietie
and
the
polluting
of
the
Temple
,
hee
purgeth
himselfe
of
both
nowe
,
that
Felix
may
vnderstand
that
his
aduersaries
were
mooued
with
euill
will
.
For
though
the
religion
which
is
pretended
bee
false
and
preposterous
,
yet
the
studie
thereof
did
oftentimes
finde
fauour
with
men
,
who
tooke
no
great
heede
.
Wherefore
it
was
to
bee
feared
least
Felix
,
if
he
had
conceiued
any
sinister
suspition
of
Paul
,
should
not
onely
haue
pardoned
the
zeale
of
the
Priestes
,
but
also
haue
graunted
their
requestes
.
Wherefore
Paule
doeth
also
refute
this
point
of
the
accusation
:
and
that
so
,
that
hee
doeth
not
touch
the
faith
of
the
Gospel
:
because
(
as
wee
haue
saide
)
that
was
no
fit
place
for
making
confession
thereof
.
But
what
is
this
,
that
hee
saieth
that
hee
worshippeth
God
according
to
the
way
which
they
call
heresie
?
Some
thinke
that
this
is
added
like
to
a
concession
:
because
the
enimies
take
that
in
euil
part
which
ought
to
bee
attributed
to
iudgement
and
right
Election
:
as
if
Paule
had
saide
;
that
that
forme
of
religion
which
hee
had
followed
is
in
deede
called
heresie
,
but
vnworthelie
.
But
seeing
that
name
was
not
infamous
either
among
the
Iewes
or
Gentiles
,
it
is
vnlikely
that
hee
maketh
aunswere
before
a
prophane
man
touching
that
which
they
counted
euery
where
rather
a
commendation
than
any
vice
.
When
Christians
haue
conference
togither
,
the
Spirit
of
God
commaundeth
that
heretikes
bee
counted
detectable
:
and
hee
teacheth
vs
to
beware
of
heresies
,
because
they
bring
vppon
the
Church
plague
,
dissention
and
waistnesse
.
Therefore
it
is
a
thing
not
to
be
suffered
among
the
people
of
God
,
whose
safetie
consisteth
in
the
vnitie
of
faith
.
But
because
the
Iewes
did
then
openly
boast
of
their
sectes
,
that
excuse
whereof
wee
spake
of
late
was
superstuous
.
Therefore
it
remaineth
that
hee
doe
either
meane
that
he
is
a
Pharisie
,
or
that
hee
call
the
Iewish
religion
or
the
profession
of
the
Gospell
(
without
infamie
)
heresie
:
because
they
were
distinguished
from
the
vse
and
custome
of
all
nations
.
Seeing
hee
did
before
confesse
himselfe
to
bee
a
Pharisie
,
there
shall
no
inconuenience
ensue
,
if
wee
say
that
hee
doeth
repeate
the
same
nowe
:
especially
seeing
hee
speaketh
shortly
after
of
the
resurrection
of
the
deade
.
But
because
this
first
point
doeth
onely
containe
a
confession
concerning
the
worshippe
of
the
God
of
the
fathers
,
I
th●nke
that
hee
doeth
rather
speake
generally
of
the
Iewish
religion
,
or
of
the
Christian
faith
which
did
flowe
thence
.
Paul
was
a
Citizen
of
Rome
,
notwithstanding
as
he
came
of
the
Iewes
by
his
auncestrie
,
hee
confesseth
that
hee
continueth
in
the
religion
which
hee
had
learned
of
the
fathers
.
And
to
this
ende
doeth
the
aduerbe
of
likenesse
tende
:
for
it
sheweth
a
knowne
thing
,
namely
,
the
manner
of
worshippe
whereunto
the
Iewes
were
addicted
.
Hee
maketh
expresse
mention
of
the
God
of
his
fathers
,
because
it
was
not
lawfull
for
a
man
that
was
a
Romaine
to
receiue
the
doctrine
of
the
Lawe
vnlesse
hee
had
come
of
the
Iewes
.
Also
hee
toucheth
his
aduersaries
,
which
handle
him
so
cruellie
:
whereas
notwithstanding
they
both
worship
one
God
.
I
(
saith
he
)
worship
the
same
God
(
according
to
the
manner
deliuered
by
mine
ancestours
)
which
they
themselues
worship
,
and
euen
as
they
worship
him
.
Neither
doth
that
hinder
because
he
was
fallen
from
the
ceremonies
of
the
Law
,
and
was
content
with
the
spirituall
worship
of
God
.
For
Paul
thinketh
it
sufficient
for
him
to
wipe
away
that
blotte
of
impiete
which
his
aduersaries
had
falsely
cast
vpon
him
.
Therefore
the
Papistes
are
ridiculous
,
who
feigne
that
Paul
alloweth
all
manner
antiquitie
.
Wee
say
they
worship
the
God
of
our
fathers
with
Paule
,
as
the
custome
was
deliuered
to
vs
from
hand
to
hande
:
as
if
(
euen
they
themselues
being
iudges
)
it
were
sufficient
for
the
Iewes
or
Turks
to
hold
vp
the
same
buckler
against
the
faith
of
Christ
.
But
the
apostle
meant
nothing
lesse
than
simply
to
ground
religion
in
the
authoritie
of
ancestours
,
and
to
defend
his
godlines
with
that
defense
,
which
might
haue
bin
common
to
all
the
superstitions
of
the
Gentiles
:
hee
meant
onely
to
stoppe
the
mouth
of
his
aduersaries
.
Neuerthelesse
he
taketh
this
for
a
plaine
matter
,
that
the
Fathers
from
whom
the
Iewish
religion
came
,
were
good
and
syncere
worshippers
of
God
:
so
that
the
Iewes
which
wer
not
degenerate
might
well
boast
,
that
the
God
of
their
fathers
whom
they
worshipped
,
was
the
onely
creatour
of
heauen
and
earth
:
&
that
the
country
gods
of
al
the
rest
of
the
world
,
were
meere
and
vaine
inuentions
.
Beleeuing
all
things
.
A
short
exposition
of
the
sentence
next
going
before
.
For
because
he
had
not
simplie
affirmed
that
he
worshipped
God
,
but
did
adde
this
word
outos
or
so
:
he
doth
now
set
downe
how
hee
worshippeth
God
.
Whereby
it
appeareth
what
great
heede
he
taketh
for
feare
he
intangle
himselfe
in
those
accidentall
superstitions
which
reigned
among
the
Iewes
.
As
if
any
of
vs
do
at
this
day
answere
the
papists
that
he
worshipeth
the
God
whom
they
professe
,
as
we
be
taught
out
of
the
Law
&
out
of
the
Gospel
.
By
this
let
vs
learn
that
God
is
not
rightly
worshipped
:
so
that
our
obedience
can
please
him
,
vnlesse
it
be
of
faith
,
which
is
the
onely
ground-worke
of
godlinesse
.
For
he
(
to
the
end
hee
may
proue
himselfe
to
bee
the
seruant
of
God
)
doeth
not
thrust
vppon
them
bare
ceremonies
:
but
he
saith
flatly
,
that
He
beleeueth
.
Furthermore
this
place
containeth
a
profitable
doctrine
,
that
this
is
the
onely
foundation
of
right
and
true
faith
,
for
a
man
to
submit
himselfe
to
the
Scripture
,
and
reuerently
to
embrace
the
doctrine
thereof
.
Furthermore
Paul
doth
in
this
place
diuide
the
scripture
into
the
Law
and
the
Prophets
,
that
he
may
the
more
plainly
proue
that
he
doth
not
dissent
from
the
vniuersall
consent
of
the
Church
.
15
Hoping
in
God
.
Wee
must
note
the
course
of
his
speech
.
For
after
that
he
hath
professed
that
he
beleeueth
the
scripture
,
hee
doeth
nowe
adde
the
hope
of
the
resurrection
to
come
,
that
it
may
appeare
that
it
commeth
not
from
the
vnderstanding
of
the
flesh
,
or
from
the
decrees
of
men
,
but
it
is
conceiued
out
of
the
worde
of
God
.
Thus
doeth
the
reuerance
of
the
Scripture
goe
before
,
that
it
may
hold
vs
fast
bound
,
and
it
is
the
beginning
of
faith
.
After
that
the
knowledge
of
those
thinges
which
God
hath
reuealed
there
,
doth
follow
,
being
coupled
and
linked
with
sure
hope
.
And
whereas
he
maketh
them
his
fellowes
,
it
is
referred
vnto
the
sounder
sort
.
Though
it
be
not
to
be
doubted
,
but
that
he
seeketh
by
this
meanes
and
pollicie
to
bring
them
out
of
their
lurking
places
into
the
cleare
light
and
that
before
Felix
:
as
it
shal
againe
appeare
by
the
conclusion
of
the
defense
.
But
in
this
place
the
generall
resurrection
is
defended
against
certain
brainesicke
fellowes
,
who
restraine
the
same
vnto
the
members
of
Christ
.
But
as
Paul
doth
in
this
place
say
that
al
men
shal
rise
againe
,
so
by
the
plain
voyce
of
Christ
al
are
cited
:
some
vnto
iudgement
,
some
vnto
life
.
Iohn
.
5.29
.
16
And
herein
doe
I
studie
.
There
is
no
sharper
prick
to
prick
men
forward
with
all
desire
to
lead
a
godly
&
holy
life
,
then
the
hope
of
the
last
resurrection
,
as
the
scripture
teacheth
in
many
places
.
Therefore
when
Paul
wil
effectually
exhort
the
faithful
any
where
,
he
calleth
them
back
to
remember
the
same
.
17
And
after
many
yeares
.
His
meaning
is
that
he
had
not
of
long
time
bin
at
Ierusalem
,
but
was
conuersant
in
other
countries
farre
distant
,
and
that
after
long
time
hee
came
nowe
to
bring
almes
and
to
offer
to
God
the
sacrifice
of
thankes
.
Whereby
doth
also
appeare
their
want
of
good
nature
&
their
vnthankfulnesse
,
because
seing
he
had
by
al
meanes
deserued
the
goodwill
of
all
the
whole
nation
,
they
recompence
him
so
euill
.
This
place
doth
expound
the
former
,
where
mention
was
made
of
worshipping
.
For
it
is
certaine
that
Paul
came
not
purposely
to
offer
in
the
Temple
:
because
he
purposed
to
do
that
after
he
was
come
.
But
he
doth
onely
recite
what
the
Iewes
founde
in
him
,
which
was
of
greatest
weight
for
the
matter
which
was
now
in
hand
.
At
length
when
he
saith
that
hee
was
found
in
the
Temple
doing
this
,
and
that
,
hauing
first
vsed
solemne
purging
,
and
secondly
,
quietly
without
raising
any
tumult
,
he
cleareth
himselfe
againe
of
both
crimes
.
For
his
purifying
did
witnesse
that
hee
did
not
pollute
the
Temple
.
And
secondly
for
as
much
as
he
did
it
quietlie
without
any
multitude
,
there
was
no
suspition
of
tumult
.
20
Certaine
Iewes
.
This
is
an
vnperfite
speech
:
yet
the
sense
is
pla●ne
,
that
these
men
of
Asia
as
it
should
seeme
,
had
caused
a
tumult
without
cause
,
of
whose
absence
he
complaineth
:
as
if
he
should
say
,
Yee
which
lay
so
many
things
to
my
charge
,
cannot
tell
how
the
matter
standeth
:
but
you
bring
before
the
iudgement
seat
of
the
gouernour
a
tale
which
was
rashly
beleeued
.
But
those
who
are
to
bee
blamed
for
the
matter
,
and
who
were
as
fannes
to
set
all
on
fire
,
appeare
not
.
After
that
Paul
hath
turned
backe
the
crime
vppon
others
,
taking
to
himselfe
a
good
courage
,
he
doth
nowe
appeale
vnto
the
aduersaries
which
are
present
,
willing
them
if
they
know
any
thing
by
him
,
freely
to
vtter
it
:
though
I
dissent
from
Erasmus
and
the
olde
interpreter
in
the
participle
stantos
,
for
they
translate
it
in
the
present
tence
:
and
they
expound
the
worde
sunedrion
or
Councel
,
of
the
sitting
of
the
Gouernour
,
which
I
thinke
,
is
farre
from
Paul
his
meaning
.
For
his
meaning
is
in
my
iudgement
,
that
hee
was
readie
to
giue
an
account
of
all
thinges
in
their
councell
.
And
that
they
knew
nothing
then
which
they
can
lay
to
his
charge
:
because
they
began
to
sturre
onely
for
this
one
voice
,
when
he
saide
that
he
was
iudged
of
the
resurrection
of
the
dead
:
that
is
,
that
hee
suffered
all
this
trouble
for
no
other
cause
,
saue
onely
because
he
did
hope
for
the
resurrection
of
the
dead
.
Whereby
it
appeareth
that
they
now
coyne
a
newe
accusation
for
no
cause
:
because
if
there
had
bene
in
him
any
fault
,
they
woulde
not
haue
consealed
it
then
.
It
is
likelie
that
they
had
farther
talke
,
and
that
they
came
nearer
togither
:
because
we
shal
see
elsewhere
that
they
did
contende
about
Christ
:
but
it
was
Luke
his
drift
onely
to
declare
howe
well
Paul
had
cleared
himselfe
of
the
false
accusations
of
his
accusers
.
23
And
when
Felix
hearde
these
thinges
,
hee
deferred
them
,
certainelie
knowing
those
thinges
which
did
appertaine
vnto
that
way
,
and
saide
,
When
the
chiefe
captaine
Lysias
shall
come
I
will
throughly
know
your
matter
.
24
And
he
commaunded
a
Centurion
to
keepe
Paul
,
and
that
hee
should
suffer
him
to
haue
ease
,
and
that
he
should
forbid
none
of
his
acquaintance
to
minister
to
him
,
or
to
come
to
him
.
25
And
after
certaine
dayes
,
came
Felix
with
his
wife
Drusilla
,
which
was
a
Iewesse
,
and
hee
called
Paul
,
and
hearde
him
concerning
the
faith
which
is
in
Christ
.
26
And
as
he
disputed
of
righteousnesse
and
temperance
,
and
of
iudgement
to
come
,
Felix
trembled
,
and
answered
,
For
this
time
go
thy
way
:
and
when
I
haue
conuen●ent
time
,
I
will
send
for
thee
.
27
He
hoped
also
that
Paul
would
haue
giuen
him
money
,
to
loose
him
.
Wherefore
he
sent
for
him
the
oftner
,
and
communed
with
him
.
28
And
when
two
yeares
were
expyred
Portius
Festus
came
into
Felix
roome
.
And
because
Felix
would
do
the
Iewes
a
pleasure
,
he
left
Paul
bound
.
23
When
Felix
.
It
appeareth
that
Felix
(
though
hee
pronounced
nothing
concerning
the
matter
)
did
perceiue
that
Paul
was
burdened
with
no
fault
of
his
owne
,
but
with
the
malice
of
the
Priestes
.
For
when
Luke
saieth
that
the
matter
was
deferred
vntill
the
comming
of
Lysias
,
he
putteth
in
this
in
steed
of
a
reason
,
that
The
ruler
did
perfectly
know
those
thinges
which
did
appertaine
vnto
the
way
:
by
which
wordes
I
thinke
is
signified
either
that
through
long
experience
hee
had
beene
acquainted
with
the
conditions
of
the
Priestes
,
and
knewe
full
well
howe
they
were
wont
to
behaue
themselues
:
or
else
that
hee
sawe
by
these
things
which
had
beene
spoken
on
both
sides
,
howe
friuolous
the
accusation
was
:
which
is
confirmed
by
the
courteous
and
remisse
vsage
of
Paul
:
for
he
putteth
a
Centurion
in
trust
with
him
,
that
he
may
haue
the
more
libertie
.
Others
had
rather
reade
it
in
one
text
in
the
person
of
Felix
:
When
Lysias
,
who
doth
better
knowe
the
trueth
of
this
matter
is
come
,
I
will
then
giue
iudgement
.
But
they
set
and
gather
this
racked
sense
from
a
reason
which
is
scarce
firme
.
They
say
that
this
word
Way
,
is
no
where
taken
for
the
doctrine
of
the
Lawe
without
some
addition
.
But
I
doe
not
interpret
it
of
the
Law
,
but
of
those
sectes
whereof
no
strangers
were
ignorant
.
No
man
did
doubt
,
but
that
the
Pharisies
did
hold
the
immortalitie
of
the
soule
.
Therefore
seing
it
was
a
thing
so
common
,
no
maruel
if
Felix
doe
acquit
Paul
.
Furthermore
it
were
hard
to
take
Way
,
for
the
knowledge
of
the
fact
.
And
I
see
not
howe
this
can
hange
togither
that
the
Gouernour
doth
confesse
that
Lysias
was
more
expert
in
the
Law
than
he
.
But
his
innocencie
is
made
more
famous
&
euident
by
this
,
because
a
profane
man
did
streightway
giue
such
a
preiudice
thereof
,
that
hee
did
suffer
him
to
be
visited
and
holpen
by
his
friends
,
being
as
it
were
exempted
from
the
order
of
prisoners
.
Also
we
gather
by
this
that
Paul
his
companions
and
the
residue
of
the
Church
had
not
forsaken
him
.
For
to
what
end
had
it
bin
to
grant
libertie
to
his
friends
and
acquaintance
to
haue
accesse
vnto
him
,
vnlesse
they
had
bin
present
,
had
shewed
themselues
to
be
carefull
for
him
,
and
had
bin
desirous
to
do
their
dutie
?
Therefore
let
vs
learne
by
this
example
,
that
so
long
as
we
may
and
are
able
,
we
must
not
defraud
the
martyrs
of
Christ
of
any
manner
of
comfort
,
whiles
they
labour
for
the
Gospel
.
25
Felix
with
his
wife
Drusilla
.
We
said
somewhat
alreadie
concerning
the
couetousnesse
and
corruptions
of
Felix
.
Nowe
as
touching
his
wife
Drusilla
,
the
readers
must
vnderstand
that
she
was
daughter
to
Agrippa
the
elder
,
of
whose
filthie
death
Luke
spake
before
Chapt.
12.
For
Felix
would
neither
haue
desired
to
heare
Paul
,
neither
woulde
he
haue
vouchsafed
to
speake
to
him
,
vnlesse
it
had
beene
for
his
wiues
sake
.
Luke
doth
not
expresse
thus
much
,
but
in
that
he
nameth
Drusilla
,
we
may
well
gather
that
Paul
was
called
for
her
sake
,
that
he
might
dispute
of
the
gospel
.
Though
such
reuolts
be
rather
tickled
with
curiosity
,
than
moued
with
a
sincere
desire
to
learne
.
He
heard
him
touching
the
faith
.
This
confession
of
Paul
doth
witnesse
that
hee
did
not
spare
to
speake
of
Christ
before
,
because
he
was
afraid
,
or
because
hee
would
escape
the
trouble
of
the
crosse
:
but
because
it
was
not
yet
time
to
speake
.
Seeing
hee
was
cited
vnto
the
iudgement
seate
to
aunswere
for
himselfe
,
it
stoode
him
vppon
to
aunswere
concerning
the
crimes
which
were
obiected
to
him
,
that
hee
might
afterward
frankly
and
freely
professe
the
faith
of
Christ
.
Therefore
when
he
nowe
seeth
the
gate
set
open
and
opportunitie
offered
for
speaking
,
he
is
not
affraide
to
offende
the
Gouernour
,
neither
is
hee
terrified
with
daunger
,
that
hee
doeth
craftilie
make
as
if
hee
were
not
a
Christian
.
Therefore
wee
see
that
hee
was
as
well
furnished
with
inuincible
constancie
,
as
with
wisedome
and
iudgement
:
neither
did
hee
euer
of
set
purpose
suppresse
the
light
of
the
Gospell
,
but
did
onely
make
choice
of
the
time
.
Nowe
the
wonderfull
counsell
of
God
is
woorth
the
noting
in
this
place
,
who
will
haue
the
Gospell
offered
sometimes
to
the
reprobate
:
not
that
they
may
profite
thereby
,
but
rather
that
they
may
bee
made
inexcusable
.
It
had
bin
better
for
Felix
and
Drusilla
neuer
to
haue
heard
any
thing
concerning
Christ
:
because
they
did
not
escape
without
punishment
for
refusing
the
grace
of
saluation
which
was
offered
to
them
,
or
for
neglecting
the
same
with
loathsomnesse
.
Furthermore
wee
must
note
this
,
that
certaine
by
reason
of
that
seede
of
godlinesse
which
is
in
them
ingendred
,
do
desire
to
heare
the
Gospel
preached
,
which
so
sone
as
they
haue
heard
,
they
doe
by
and
by
either
loath
or
else
they
cannot
suffer
it
.
Neuerthelesse
the
preaching
of
the
Gospel
,
(
what
successe
so
euer
it
haue
)
is
a
good
and
sweete
sauour
to
God
:
whether
it
quicken
,
or
kill
men
.
26
And
as
he
disputed
.
Felix
hoped
that
he
should
take
some
delight
in
Pauls
sermon
:
as
men
who
are
desirous
of
new
things
,
doe
willinglie
feede
their
eares
with
subtile
disputations
:
also
hee
meant
to
satisfie
his
wiues
desire
without
his
owne
trouble
:
now
he
is
enforced
to
feele
that
force
of
the
worde
of
God
whereof
he
neuer
thought
,
which
driueth
away
all
his
delightes
.
Paule
out
of
bondes
disputeth
of
the
iudgement
of
God
:
hee
which
had
power
to
put
him
to
death
or
to
saue
his
life
,
is
afraid
and
quaiketh
as
if
he
stoode
before
his
owne
iudge
:
neither
doth
he
finde
,
any
other
comfort
,
but
to
send
him
away
out
of
his
sight
.
Let
vs
first
learne
by
this
,
what
great
force
of
the
Spirite
of
God
there
was
both
in
the
heart
and
also
in
the
tongue
of
Paul
,
because
he
seeth
that
hee
must
speake
in
the
name
of
Christ
,
hee
doeth
not
behaue
himselfe
like
an
vnderling
:
but
hee
declareth
the
ambassage
which
was
inioyned
him
,
with
a
grace
,
as
from
on
high
,
and
hauing
forgotten
that
he
was
in
bondes
,
hee
denounceth
the
heauenly
iudgement
in
the
person
of
Christ
.
And
nowe
seing
Felix
his
heart
is
so
pricked
with
the
voyce
of
a
prisoner
,
the
maiestie
of
the
Spirit
doeth
shew
it selfe
in
that
also
,
which
Christ
extolleth
:
when
the
Spirite
shall
come
he
shall
iudge
the
worlde
&c.
and
that
force
of
prophecying
,
27
Hoping
that
money
.
Though
Felix
had
throughly
tried
Pauls
integritie
,
so
that
hee
was
ashamed
to
take
money
of
the
Iewes
for
condemning
him
:
yet
forasmuch
as
hee
was
a
couetous
man
,
and
a
man
giuen
to
corruptions
,
he
would
not
acquite
him
for
nothing
:
for
this
cause
he
doeth
often
call
Paule
,
that
hee
may
with
faire
words
put
him
in
some
hope
of
deliuerance
.
For
iudges
which
gape
after
money
doe
insinuate
themselues
thus
,
when
as
they
will
make
way
for
corruptions
.
Whence
we
gather
that
it
was
but
a
vaine
and
transitorie
feare
,
wherewith
Felix
was
taken
when
hee
heard
Paul
dispute
:
seing
hope
of
gaine
doeth
compell
him
to
call
for
him
,
whom
he
was
enforced
with
feare
to
send
away
.
Howe
did
Felix
hope
for
some
rewarde
at
the
handes
of
a
poore
man
,
and
one
that
was
destitute
?
for
that
goulfe
would
not
haue
beene
content
with
a
small
pray
.
I
doe
not
doubt
but
that
(
as
those
who
haue
the
Lawe
and
right
to
sell
are
wittie
and
can
perceiue
things
)
when
hee
saw
the
Iewes
did
make
such
earnest
suite
to
haue
Paul
put
to
death
,
he
smelled
somwhat
a
farre
off
touching
him
:
to
wit
,
that
hee
was
none
of
the
common
sort
;
but
such
a
man
as
was
in
great
fauour
with
manie
.
Wherefore
he
did
not
doubt
but
that
many
of
his
friends
would
willingly
bestow
cost
,
to
redeeme
him
.
28
And
when
two
yeares
were
expired
.
Seeing
Paul
knew
that
the
Iudge
who
did
gape
for
gaine
,
would
be
fauourable
to
him
so
sone
as
he
should
offer
him
money
,
&
seing
he
had
sufficient
time
to
gather
the
same
:
it
is
likely
that
hee
did
not
onely
beare
with
the
Brethren
,
but
also
detest
such
briberie
,
wherewith
the
holinesse
of
ciuill
order
is
shamefully
polluted
.
Nowe
whereas
gouernours
vse
to
let
lose
such
prisoners
as
they
know
are
not
guiltie
when
they
goe
from
the
prouince
:
Felix
tooke
the
contrarie
way
to
winne
fauour
.
The
Iewes
had
often
complained
of
his
filthie
gaine
,
of
his
extortion
,
cruelty
,
and
vnrulie
gouernement
.
Claudius
Cesar
being
wearied
with
so
many
complaints
,
did
call
him
out
of
Iudea
.
To
the
end
the
Iewes
may
not
spite
him
so
sore
,
he
leaueth
Paul
bounde
.
So
that
hee
maketh
the
guiltlesse
seruaunt
of
God
as
it
were
an
offering
for
his
euill
deedes
,
that
hee
may
therewithall
appease
the
Priests
.
CHAP.
XXV
.
1
THen
when
Festus
was
come
into
the
prouince
,
after
three
dayes
he
went
vp
to
Ierusalem
from
the
Citie
of
Cesarea
.
2
And
the
high
Prists
and
the
chiefe
Iewes
enformed
him
of
Paul
,
&
besought
him
,
3
Desiring
fauour
against
him
,
that
he
would
sende
for
him
to
Ierusalem
:
laying
await
to
kill
him
by
the
way
.
4
But
Festus
answered
,
that
Paul
should
be
kept
at
Cesarea
,
&
that
he
himself
would
goe
thither
shortly
.
5
Therefore
let
them
(
saith
he
)
which
are
able
among
you
,
go
downe
with
me
:
and
if
there
be
any
fault
in
this
man
let
them
accuse
him
.
6
And
after
that
he
had
staid
more
than
tenne
dayes
among
them
,
he
went
down
to
Cesarea
:
and
on
the
morrow
he
sate
downe
in
the
iudgement
seat
,
and
commanded
Paul
to
be
brought
.
7
Who
being
come
,
those
Iewes
which
came
,
from
Ierusalem
stoode
about
him
,
laying
many
and
great
crimes
to
Paule
his
charge
,
which
they
coulde
not
proue
.
8
For
as
much
as
hee
answered
that
hee
had
neither
offended
any
thing
against
the
Law
of
the
Iewes
,
neither
against
the
Temple
,
neither
against
Cesar
.
1
Then
when
Festus
.
The
seconde
action
is
described
in
this
place
,
wherein
Paul
hath
as
hard
a
cumbate
,
and
is
in
no
lesse
daunger
then
in
the
first
.
Seing
he
was
left
in
bondes
,
Festus
might
suspect
that
the
cause
was
doubtfull
,
and
so
gather
an
vniust
preiudice
.
But
there
was
another
thing
which
was
cause
of
greater
daunger
.
Wee
know
that
newe
rulers
,
because
they
will
winne
the
fauour
of
those
who
are
in
the
prouinces
,
vse
to
grant
them
many
thinges
at
their
first
comming
:
so
that
it
was
to
be
thought
that
the
death
of
Paul
,
should
be
to
Festus
a
fine
meanes
to
winne
fauour
withall
.
Therefore
the
faith
of
the
holy
man
is
assailed
afresh
with
a
newe
triall
,
as
if
the
promise
had
beene
vaine
whereto
hee
had
hitherto
trusted
:
but
the
grace
of
god
doth
so
much
the
more
plainly
shewe
it selfe
in
deliuering
him
,
because
,
contrarie
to
all
hope
,
hee
is
deliuered
out
of
the
iawes
of
death
.
The
Iewes
preuent
the
gouernour
with
their
false
accusations
:
yet
they
doe
not
as
yet
seeke
to
haue
him
punished
,
but
they
doe
onely
desire
,
that
hee
may
not
bee
brought
into
any
forraine
court
to
plead
his
cause
.
They
desire
that
ambitiously
as
a
great
benefite
,
which
was
to
looke
to
equal
.
How
is
it
then
that
they
do
not
obtaine
,
saue
onely
because
God
doth
holde
the
minde
of
Festus
,
so
that
he
doth
stoutly
deny
that
,
which
he
was
afterward
readie
to
graunt
?
And
as
the
Lord
did
then
holde
his
mind
bound
with
the
secreat
bridle
of
his
prouidence
:
so
when
hee
graunted
him
freedome
of
will
,
he
bounde
his
handes
,
that
hee
could
not
execute
that
which
hee
would
.
Let
this
confidence
support
vs
in
daungers
,
and
let
it
also
stirre
vs
vp
to
call
vppon
God
:
and
let
this
make
our
mindes
quiet
and
calme
,
in
that
the
Lord
in
stretching
forth
his
hand
and
breaking
such
a
strong
conspiracie
,
did
shew
an
eternal
example
of
his
power
in
defending
his
.
5
Those
therefore
.
It
is
in
the
Greek
worde
forwarde
,
Those
who
are
mightie
or
able
:
yet
he
meaneth
those
who
can
conueniently
.
Also
wee
may
easily
coniect
,
that
they
did
obiect
the
trouble
and
charges
,
and
besought
the
Gouernour
that
he
would
not
make
weary
with
a
superfluous
iourney
so
many
of
their
chiefe
men
,
and
also
certaine
which
were
verie
aged
:
b●t
would
rather
(
which
hee
might
easily
doe
)
commaund
Paul
to
be
brought
by
a
fewe
keepers
.
Therefore
least
they
complaine
that
he
is
burdenous
vnto
them
,
hee
vnloadeth
them
of
this
necessitie
,
and
giueth
them
leaue
to
choose
out
from
among
themselues
such
as
they
will
.
In
the
meane
season
he
doth
sufficiently
declare
,
that
he
doth
not
beleeue
their
false
reports
:
and
he
professeth
that
he
will
bee
an
vpright
iudge
,
and
will
do
nothing
but
according
to
the
truth
of
the
matter
.
The
next
sentence
also
is
diuersly
read
among
the
Grecians
.
For
some
bookes
haue
the
same
which
is
in
the
olde
interpreter
,
But
eight
or
tenne
dayes
.
If
this
reading
like
vs
,
the
sense
shal
be
,
that
The
gouernour
came
shortly
after
to
Cesarea
,
least
the
Iewes
shoulde
be
importunate
vppon
him
vnder
colour
of
his
long
tariance
.
The
other
reading
which
is
more
vsuall
among
the
Grecians
,
shall
haue
another
meaning
:
Though
he
stayed
long
inough
at
Ierusalem
to
heare
the
matter
,
yet
did
hee
not
harken
to
their
requestes
,
who
woulde
haue
Paule
brought
thither
,
whence
we
may
gather
a
probable
coniecture
,
that
hee
alreadie
knew
of
their
laying
await
.
7
Manie
and
greeuous
crimes
.
So
long
as
Paule
liued
vnder
the
Lawe
his
integritie
was
well
knowne
and
famous
.
Againe
when
hee
was
conuerted
to
Christ
,
he
was
a
singular
patterne
of
innocencie
.
Yet
wee
see
howe
he
is
subiect
to
many
slanders
,
cruel
&
false
accusations
.
And
this
is
almost
alwaies
the
estate
of
the
seruants
of
Christ
:
wherfore
they
must
be
the
more
couragious
to
passe
valiantly
through
euill
report
and
good
report
:
neither
let
them
thinke
it
strange
to
bee
euill
reported
of
where
they
haue
done
good
.
In
the
meane
season
they
must
do
their
indeuour
,
that
they
may
not
onely
haue
a
cleare
conscience
before
God
,
but
that
they
may
be
verie
well
able
to
defende
themselues
before
men
,
when
they
haue
time
and
place
.
For
Paul
doth
not
faile
in
his
cause
:
but
couragiously
setteth
the
defense
of
his
innocencie
against
their
false
crimes
.
Furthermore
let
vs
note
that
the
wicked
can
neuer
bee
bridled
,
but
they
will
speake
euill
of
good
men
,
and
will
impudently
slaunder
them
:
for
they
resemble
the
nature
of
Satan
,
by
whose
spirite
they
are
led
.
Therefore
where
as
wee
be
commanded
to
stoppe
the
mouth
of
the
wicked
,
it
must
not
be
so
taken
,
as
if
hee
shall
be
free
from
all
backbiting
,
whosoeuer
shall
behaue
himselfe
vprightly
:
but
that
our
life
may
aunswere
for
vs
,
and
may
wipe
away
al
blots
of
false
infamie
.
So
we
see
the
aduersaries
of
Paul
,
though
they
had
a
fauourable
iudge
,
yet
their
slaunders
were
all
in
vaine
,
seing
he
did
defende
and
auouch
his
innocencie
by
his
deedes
.
And
yet
it
is
likely
that
they
wanted
not
false
witnesses
,
neither
were
they
slacke
in
suborning
them
:
but
because
the
Lorde
giueth
his
seruauntes
inuincible
strength
,
so
that
the
brightnesse
of
honestie
doeth
driue
away
their
vaine
clouds
:
they
are
ashamed
,
and
at
length
they
depart
from
the
iudgement
seat
with
this
infamie
,
that
they
were
false
accusars
.
But
the
defense
of
Paul
doeth
shewe
what
things
the
Iewes
laide
principally
to
his
charge
.
The
first
crime
was
vngodlinesse
against
God
,
that
he
ouerthrew
the
Lawe
and
polluted
the
Temple
:
the
other
,
rebellion
against
Cesar
,
and
the
Romane
Empyre
,
because
hee
raised
tumultes
euerie-where
.
Hee
was
holpen
by
the
singular
grace
of
God
to
aunswere
and
refute
both
,
who
maketh
the
innocencie
of
his
as
bright
as
the
morning
.
9
And
Festus
being
willing
to
doe
the
Iewes
a
pleasure
,
aunswered
Paule
and
saide
,
wilt
thou
goe
vp
to
Ierusalem
and
there
bee
iudged
of
these
things
before
me
?
10
But
Paule
saide
,
I
stande
before
Caesars
iudgement
seate
,
where
I
must
bee
iudged
.
To
the
Iewes
haue
I
done
no
wronge
,
as
thou
thy selfe
knowest
full
well
.
11
And
if
I
do
iniurie
,
or
haue
committed
any
thing
worthie
of
death
,
I
refuse
not
to
die
:
but
if
there
be
nothing
of
these
thinges
whereof
they
accuse
mee
,
no
man
can
deliuer
me
to
them
.
I
appeale
to
Caesar
.
12
Then
spake
Festus
with
the
Councell
and
saide
,
Hast
thou
appealed
to
Caesar
?
To
Caesar
shalt
thou
goe
.
9
And
Festus
.
Whether
Festus
knew
somwhat
of
their
laying
awaite
(
which
we
may
well
coniect
,
)
or
whether
hee
were
altogither
ignorant
thereof
:
he
dealeth
vniustly
with
Paul
:
and
we
see
how
soone
those
are
drawne
vnto
all
corruption
,
which
are
not
guided
by
the
spirite
of
God
.
For
Festus
doeth
not
openly
contemne
or
hate
Paul
:
but
ambition
,
and
peraduenture
also
desire
of
gain
got
the
vpper
hand
,
so
that
for
pleasing
the
other
part
,
he
doth
vniustly
bring
him
in
danger
of
death
:
also
it
is
likely
that
he
was
enticed
with
the
smel
of
som
reward
to
harken
so
courteously
to
the
priestes
.
Notwithstanding
I
maruell
that
he
giueth
Paul
leaue
to
choose
,
and
doth
not
rather
according
to
this
authoritie
commaund
them
to
carry
him
whether
he
would
or
no.
Surely
wee
gather
that
he
was
kept
backe
with
feare
,
least
he
should
infringe
the
priuilege
of
the
citie
of
Rome
,
which
was
a
very
odious
crime
.
Notwithstanding
he
studieth
craftilie
to
persuade
Paul
not
to
refuse
to
be
iudged
at
Ierusalem
.
For
he
was
not
ignorant
of
that
which
indeed
came
to
passe
,
that
a
citizen
of
Rome
might
lawfully
appeale
,
so
that
he
could
then
goe
no
farther
.
Neuerthelesse
it
was
no
thanke
to
him
that
hee
was
not
deliuered
into
the
hands
of
murtherers
.
10
I
stand
at
Caesars
iudgement
seat
.
Because
Paul
seeth
that
hee
is
betraied
into
the
handes
of
the
Iewes
through
the
ambition
of
the
gouernour
,
he
obiecteth
the
priuiledge
of
the
citie
of
Rome
.
Hee
had
submitted
himselfe
modestly
,
if
he
had
cmomaunded
him
to
do
that
which
was
iust
and
equall
.
Nowe
because
the
gouernour
doeth
not
his
duetie
willingly
:
necessitie
compelleth
the
holy
man
to
defend
himself
by
law
:
and
by
this
meanes
the
Lorde
deliuereth
him
nowe
againe
euen
when
he
was
almost
giuen
ouer
into
the
hands
of
the
enemies
.
And
wheras
he
desireth
to
haue
his
matter
handled
before
Caesars
iudgement
seat
:
he
doth
not
therefore
make
the
doctrine
of
the
Gospell
subiect
to
the
iudgement
of
a
profane
and
wicked
man
:
but
beeing
readie
to
giue
an
account
of
his
faith
euery
where
:
he
appealeth
from
that
court
where
he
could
no
longer
hope
for
equitie
.
Furthermore
though
the
Citizens
of
Rome
did
retaine
their
priuiledge
:
yet
the
order
was
then
altered
:
because
the
Cesars
had
taken
into
their
owne
handes
the
iudging
of
the
people
,
as
if
they
would
bee
good
maintainers
and
patrons
of
common
libertie
.
To
the
Iewes
haue
I
done
.
Because
those
whose
consciences
do
accuse
them
,
and
which
mistrust
their
matter
,
flie
vnto
certaine
odde
excuses
and
exceptions
.
Paul
turneth
away
from
himself
this
opinion
.
And
surelie
the
ministers
of
Christ
,
ought
to
haue
no
lesse
care
to
make
their
innocencie
knowen
,
then
to
saue
their
life
.
If
Paul
had
flatly
denied
to
answere
for
himselfe
,
the
enemies
would
haue
triumphed
,
and
the
doubtfulnesse
of
an
euill
conscience
should
haue
been
obiected
to
him
to
the
reproch
of
the
Gospell
.
But
now
when
he
citeth
the
gouernour
himselfe
to
be
a
witnesse
of
his
integritie
,
and
doth
refuse
no
punishment
,
if
hee
shall
be
found
gyltie
,
he
cutteth
of
all
occasion
of
slaunderous
reportes
.
Therefore
he
sheweth
that
he
doth
not
seek
to
saue
himselfe
by
turning
his
back
,
but
flieth
vnto
the
fortresse
of
a
iust
defence
,
that
he
may
ther
saue
himselfe
from
iniurie
,
seeing
his
aduersaries
haue
hitherto
handeled
him
vniustly
:
and
now
refusing
to
deale
with
him
any
longer
by
law
they
goe
about
to
haue
him
murthered
.
Neither
doth
Paul
go
behinde
the
Presidents
back
to
tell
him
that
he
doth
vniustly
,
in
that
he
doth
so
dally
with
his
accusers
:
and
therewithal
he
doth
as
it
were
bridle
his
lust
so
that
he
dare
goe
no
further
.
11
I
appeale
vnto
Caesar
.
After
that
he
hath
professed
that
hee
doth
not
refuse
to
die
if
hee
bee
found
giltie
,
hee
freely
vseth
such
helpes
as
he
coulde
finde
at
the
hands
of
men
.
Wherefore
if
wee
bee
at
any
time
brought
into
like
straits
,
we
must
not
be
superstitious
,
but
we
may
craue
help
of
the
lawes
and
pollitike
order
.
Because
it
is
written
that
magistrates
are
made
and
appointed
by
God
to
the
praise
of
the
godly
.
Neither
was
Paul
afraid
to
goe
to
law
vnder
an
vnbeleeuing
iudge
:
Therfore
let
vs
know
that
God
who
hath
appointed
iudgement
seats
doth
also
graunt
libertie
to
his
to
vse
the
same
lawfully
.
Therfore
those
mistake
Paul
,
12
Festus
hauing
talked
with
the
councell
.
The
gouernours
did
vse
to
haue
certain
of
the
chief
citizens
which
did
attend
vpon
them
,
&
sate
with
them
in
iudgement
:
that
they
might
decree
nothing
without
the
consent
of
the
councell
.
Furthermore
it
doth
seeme
that
Festus
pronounced
this
with
indignation
,
when
hee
said
interrogatiuely
,
hast
thou
appealed
to
Caesar
?
to
wit
,
because
it
greeued
him
that
he
coulde
not
doe
the
Iewes
such
a
pleasure
as
he
desired
:
though
I
leaue
that
indifferent
because
it
is
neither
of
any
great
importance
,
and
it
leaneth
only
to
a
coniecture
.
13
And
after
certaine
dayes
,
king
Agrippa
and
Bernice
came
to
Cesarea
,
to
salute
Festus
.
14
And
when
they
had
stayed
there
many
dayes
,
Festus
rehearsed
Pauls
cause
to
the
king
,
saying
,
There
is
a
certaine
man
left
in
bonds
of
Felix
.
15
About
whom
,
when
I
came
to
Ierusalem
,
the
high
priestes
and
Elders
of
the
Iewes
enformed
me
,
requiring
iudgement
against
him
,
16
To
whom
I
answered
,
It
is
not
the
custome
of
the
Romanes
,
for
fauour
to
deliuer
any
man
,
that
he
should
perish
,
before
he
that
is
accused
haue
his
accusers
face
to
face
,
and
haue
licence
to
answere
for
himselfe
,
concerning
the
crime
laid
against
him
.
17
Therefore
when
they
were
come
hither
without
delay
,
on
the
morow
I
sate
on
the
iudgement
seat
,
and
commaunded
the
man
to
be
brought
.
18
Against
whom
when
the
accusers
stood
vp
,
they
brought
none
accusation
concerning
such
things
as
I
supposed
:
19
But
they
had
certain
questions
concerning
their
[
“
](A17642-e59270-b)
“
Or
Religion
.
superstition
against
him
,
and
concerning
one
Iesus
which
was
dead
,
whom
Paul
affirmed
to
bee
a
liue
.
20
And
because
I
doubted
of
this
question
,
I
asked
him
if
he
would
goe
to
Ierusalem
,
and
there
be
iudged
of
these
things
.
21
And
when
Paul
had
appealed
,
that
he
might
be
kept
vnto
the
knowledge
of
Augustus
,
I
commanded
him
to
be
kept
vntil
I
might
send
him
vnto
Caesar
.
13
And
after
certaine
dayes
.
This
long
narration
tendeth
to
this
end
,
that
we
may
know
,
that
though
the
handeling
of
the
cause
were
broken
of
,
yet
were
Pauls
bands
famous
:
and
that
he
was
neuerthelesse
brought
out
of
prison
,
that
he
might
make
profession
of
his
faith
,
&
dispute
touching
the
Gospell
before
a
famous
auditorie
,
and
againe
that
though
he
were
contemned
,
yet
was
he
not
counted
a
wicked
person
,
least
the
glory
of
Christ
shuld
be
abased
by
his
slaunder
and
reproch
,
yea
that
he
had
more
libertie
to
preach
the
gospell
being
in
prison
,
then
if
hee
had
liued
free
in
a
priuate
house
.
King
Agrippa
and
Bernice
,
It
is
certaine
that
this
Agrippa
was
sonne
to
Agrippa
the
elder
,
whose
filthie
and
detestable
death
was
set
downe
in
the
twelfth
chapter
.
When
this
man
was
made
king
of
Chalcis
in
his
vncles
steed
after
the
decease
of
his
father
:
hee
did
afterward
obtaine
a
more
large
dominion
.
Bernice
,
of
whom
mention
is
made
in
this
place
,
was
his
owne
naturall
sister
,
which
was
first
married
to
Herod
king
of
Chalcis
her
vncle
,
and
did
keep
her self
widdow
a
certaine
season
after
his
death
,
yet
she
did
not
liue
honestly
&
chastly
during
that
time
:
for
her
too
great
familiaritie
with
her
brother
Agrippa
was
suspected
.
And
to
the
end
she
might
not
be
counted
an
incestuous
person
,
she
married
with
Polemon
king
of
Cilicia
.
Notwithstanding
because
she
gaue
herself
more
to
lust
than
chastitie
,
she
forsooke
him
.
The
historiographers
doe
no
where
say
,
that
she
was
her
brothers
wife
:
and
Iosephus
in
his
life
assigneth
her
a
dominion
of
her
owne
in
a
part
of
Galilee
.
Therefore
it
is
to
be
thought
that
forasmuch
as
they
were
hardened
in
their
wickednesse
,
they
dwelt
together
not
regarding
what
men
did
say
:
yet
did
they
abstain
from
marriage
,
least
their
incestuous
marriage
shoulde
bewray
and
also
augment
their
crime
.
Neither
is
it
any
maruell
that
hee
came
for
honours
sake
to
salute
the
gouernour
,
who
did
reigne
only
at
the
wil
and
pleasure
of
another
,
and
did
depend
vppon
the
necke
and
fauour
of
the
Emperour
of
Rome
,
which
he
was
to
retain
and
nourish
by
meanes
of
the
gouernour
.
14
When
many
dayes
.
Therefore
when
(
after
some
time
was
spent
)
they
wanted
matter
of
talk
,
as
idle
men
vse
to
inuent
somewhat
whereon
they
may
talke
,
mention
was
made
of
Paul
,
for
Luke
meant
to
note
that
,
when
he
said
that
after
many
dayes
wer
idly
spent
,
Festus
told
the
king
of
a
certaine
man
which
lay
bound
.
And
although
hee
doth
heere
both
touch
the
malice
of
the
Priests
,
and
also
make
a
shew
of
wonderfull
equitie
on
his
part
,
yet
in
that
hee
shortly
after
cleareth
the
partie
which
was
accused
,
he
condemneth
himselfe
vnawares
,
when
as
he
confesseth
that
he
was
enforced
to
appeale
that
he
might
not
be
carried
to
Ierusalem
.
But
when
Festus
commendeth
the
Romanes
,
he
sheweth
what
doth
beseeme
iudges
.
And
if
nature
did
tel
profane
men
thus
much
,
that
they
must
admit
no
such
fauour
as
may
oppresse
the
giltlesse
:
howe
muche
more
must
iudges
,
(
who
haue
the
light
of
the
word
of
God
)
be
carefull
to
auoide
all
corruption
.
18
They
laid
no
such
crime
to
his
charge
.
I
maruell
why
Festus
doeth
say
that
there
was
no
suche
crime
obiected
to
Paul
as
hee
supposed
,
seeing
he
was
accused
of
sedition
:
but
we
may
againe
coniect
by
this
,
yea
,
plainly
know
that
their
accusations
were
so
vaine
,
that
they
ought
not
to
haue
been
brought
before
the
iudgement
seat
:
as
if
a
man
did
vtter
a
slaunderous
speech
vnaduisedly
.
For
which
cause
he
saith
that
the
state
of
the
cause
did
consist
in
questions
of
the
law
.
Therefore
wee
see
that
he
putteth
a
difference
betweene
those
offences
which
were
wont
to
be
punished
by
mans
lawes
,
and
the
controuersie
which
was
betwene
Paul
and
the
Iewes
:
not
that
religion
ought
to
bee
corrupted
freely
,
or
that
their
malapartnesse
is
tollerable
,
who
ouerthrowe
the
worship
of
god
with
their
owne
inuentions
:
but
because
the
man
being
a
Romane
,
cared
not
for
Moses
lawe
:
therefore
hee
speaketh
so
disdainfully
when
he
saith
,
that
they
did
striue
about
their
superstition
.
Though
this
word
deisidaimonia
bee
taken
of
the
Grecians
as
well
in
good
as
euill
part
:
to
wit
,
because
the
choice
of
worshippings
of
false
gods
were
common
in
al
places
.
Notwithstanding
his
meaning
is
that
he
careth
not
what
maner
religion
the
Iewes
haue
.
And
no
maruell
if
a
man
which
was
an
Ethnick
and
had
not
learned
that
the
rule
of
godlinesse
must
bee
fet
from
the
mouth
of
God
,
know
not
how
to
distinguishe
between
the
pure
worship
of
God
and
superstitions
.
Wherefore
we
must
hold
fast
that
marke
whereby
wee
may
discerne
the
one
from
the
other
,
that
there
is
no
godlines
but
that
which
is
grounded
in
the
knowledge
of
faith
,
least
we
grabble
in
darknesse
.
Moreouer
the
Romans
were
so
drunken
with
prosperous
successe
,
that
they
thoght
that
they
were
more
acceptable
to
God
then
any
other
:
as
at
this
day
the
Turks
by
reason
of
their
manifolde
victories
deride
the
doctrine
of
Christ
.
This
was
a
lamentable
case
,
that
a
man
being
an
vnbeleeuer
and
idolater
,
sitteth
as
iudge
amidst
the
Iewes
,
to
giue
iudgement
of
the
sacred
oracles
of
God
according
to
his
ignorance
,
but
all
the
fault
was
in
Paul
his
aduersaries
,
who
did
not
care
for
the
maiestie
of
God
,
so
they
might
satisfie
and
obey
their
owne
madnesse
.
Nothwithstanding
there
rested
nothing
for
Paul
to
doe
,
but
to
cleare
himselfe
of
those
crimes
which
were
laide
against
him
.
So
at
this
day
though
inwarde
brawles
which
are
among
Christans
,
doe
defame
the
name
of
Christe
and
his
Gospell
among
the
Turkes
and
Iewes
,
yet
the
defender
of
holy
doctrine
are
vnworthily
blamed
,
which
are
enforced
to
enter
the
combate
.
Of
one
Iesus
.
It
is
not
to
bee
doubted
but
that
Paul
intreated
both
grauely
and
with
such
vehemencie
as
became
him
of
the
resurrection
of
Christe
:
But
Festus
by
reason
of
his
pride
,
thought
it
no
meet
matter
for
him
to
occupie
his
head
about
.
Hee
doth
not
in
deed
openly
deride
Paul
▪
but
he
sheweth
plainly
how
negligently
he
hard
him
when
he
disputed
of
Christ
.
Wherby
we
see
,
how
little
preaching
auaileth
,
yea
that
it
auaileth
nothing
at
all
,
vnlesse
the
Spirit
of
God
doe
inwardly
touch
the
harts
of
men
.
For
the
wicked
do
lightly
passe
ouer
whatsoeuer
is
spoken
,
as
if
a
man
should
tell
them
a
tale
of
Robin
Hood
.
Wherfore
there
is
no
cause
why
the
carelesnesse
of
many
shoulde
trouble
vs
at
this
day
,
seeing
Paul
preuailed
nothing
with
Festus
.
But
this
place
doth
witnesse
that
many
speeches
did
passe
in
the
handeling
of
the
matter
,
whereof
Luke
maketh
no
mention
.
For
he
had
spoken
nothing
as
yet
of
Christe
:
and
yet
this
latter
narration
doth
shewe
that
Paul
intreated
seriouslye
before
the
Iewes
of
his
death
and
resurrection
.
Which
coulde
not
bee
,
but
hee
must
needes
intreate
of
the
principall
pointes
of
the
Gospel
.
Therefore
I
gesse
that
Paul
did
so
handle
the
matter
,
that
when
he
had
refuted
the
false
accusations
of
the
Iewes
,
wherewith
they
went
about
to
burden
him
before
the
gouernour
,
hauing
gotten
a
fit
occasion
,
hee
began
afterward
to
speake
freely
of
Christ
.
22
And
Agrippa
said
vnto
Festus
,
I
would
also
my self
hear
the
man
.
To
morow
saith
he
,
thou
shalt
heare
him
.
23
And
on
the
morrow
when
Agrippa
was
come
and
Bernice
with
great
pompe
,
and
was
entred
into
the
common
hall
with
the
chiefe
captaines
,
and
the
principall
men
of
the
citie
:
at
Festus
commaundement
Paul
was
brought
.
24
And
Festus
saith
,
king
Agrippa
,
and
all
men
which
are
present
with
vs
,
yee
see
this
man
,
about
whome
all
the
multitude
of
the
Iewes
hath
called
vppon
mee
,
both
at
Ierusalem
and
heere
,
crying
that
hee
ought
not
to
liue
any
longer
.
25
Yet
haue
I
found
that
he
hath
committed
nothing
worthie
of
death
.
And
because
hee
hath
appealed
vnto
Augustus
,
I
haue
determined
to
sende
him
.
26
Of
whom
I
haue
no
certaine
thing
to
write
vnto
my
Lord
.
Wherefore
I
haue
brought
him
foorth
vnto
you
,
and
chiefly
vnto
thee
O
king
Agrippa
,
that
after
examination
had
,
I
may
haue
somewhat
to
write
.
27
For
it
seemeth
to
me
an
vnmeet
thing
to
send
a
prisoner
,
and
not
to
shew
the
crimes
whereof
he
is
accused
.
22
I
would
also
.
By
this
we
may
gather
that
Agrippa
did
so
desire
to
hear
Paul
that
he
was
ashamed
to
make
his
desire
knowen
,
least
Festus
should
thinke
that
he
came
for
some
other
end
then
to
salute
him
.
And
it
may
be
that
not
only
curiositie
did
moue
him
to
be
desirous
to
heare
Paul
:
but
because
he
did
hope
to
profite
by
hearing
him
.
Notwithstanding
we
may
easily
gather
by
this
,
how
cold
his
desire
was
,
because
hee
suffered
many
dayes
to
passe
before
he
sheweth
any
signe
of
his
desire
:
because
he
was
more
in
loue
with
earthly
commodities
which
he
counted
better
.
Neither
durst
he
make
any
wordes
,
neither
did
he
passe
for
vttering
any
speech
vntill
such
time
as
Festus
did
of
his
owne
accorde
will
him
so
to
doe
.
So
that
the
holy
minister
of
Christ
is
brought
foorth
as
on
a
stage
,
that
a
profane
man
may
cheare
vppe
his
guest
:
saue
onely
that
Festus
wil
be
holpen
with
the
aduise
of
Agrippa
and
his
company
,
that
he
may
let
Caesar
vnderstand
how
diligent
hee
is
.
But
the
matter
was
turned
to
another
end
by
the
secrete
prouidence
of
God
:
neither
ne●d
we
doubt
,
but
that
such
report
went
abroad
,
as
made
much
for
the
confirmation
of
the
godly
,
and
it
may
be
also
that
some
of
the
hearers
were
touched
,
and
did
conceiue
seed
of
faith
,
which
did
afterward
bring
foorth
frute
in
due
time
.
But
admit
none
of
them
did
embrace
Christe
sincerely
&
from
his
heart
,
this
was
no
small
profit
,
that
the
vnskilful●
were
appeased
after
that
the
malice
of
the
enemies
was
discouered
,
that
they
might
not
be
enflamed
with
such
hatred
against
the
gospel
:
impietie
was
made
ashamed
,
and
the
faithfull
did
gather
newe
strength
,
so
that
they
were
confirmed
more
and
more
in
the
gospel
.
23
And
on
the
morrow
.
Agrippa
and
his
sister
do
not
come
like
humble
disciples
of
Christ
:
but
they
bring
with
them
such
pompe
and
gorgeousnesse
,
as
may
stop
their
eares
and
blind
their
eyes
:
and
it
is
to
bee
thought
that
like
hautinesse
of
minde
was
ioyned
with
that
gorgeous
&
great
pompe
.
No
maruell
therefore
if
they
were
not
brought
to
obey
Christ
.
Notwithstanding
it
seemeth
that
Luke
maketh
mention
of
the
pompe
,
that
we
might
know
that
in
a
great
assembly
,
and
before
choise
witnesses
whose
authority
was
great
,
Paul
had
leaue
graunted
not
onelie
to
plead
his
matter
as
a
partie
defendant
,
but
also
to
preach
the
gospel
.
For
he
commeth
foorth
as
in
the
person
of
a
teacher
,
that
he
may
set
foorth
the
name
of
Christ
.
So
that
the
trueth
of
God
brake
out
of
his
bands
,
which
was
foorthwith
spread
abroad
euery
where
with
a
free
course
:
yea
it
came
euen
vnto
vs
.
By
this
word
phantasia
Luke
vnderstandeth
that
which
wee
call
commonly
preparation
or
pompe
.
But
there
must
other
furniture
bee
brought
vnto
the
spirituall
marriage
of
Iesus
Christ
.
26
That
after
examination
had
.
We
cannot
tell
whether
the
gouerner
in
acquitting
Paul
before
them
,
doth
seek
by
this
pollicie
to
entice
him
to
let
his
appeale
fall
.
For
it
was
a
thing
credible
,
that
he
might
easily
be
persuaded
to
lay
away
feare
,
and
to
submit
himself
to
the
iudgement
and
discretion
of
a
iust
iudge
,
especially
if
Agrippa
should
giue
his
friendly
consent
.
To
what
end
soeuer
he
did
it
,
he
condemneth
himselfe
of
iniquitie
by
his
owne
mouth
,
in
that
he
did
not
let
a
giltlesse
man
go
free
,
whom
hee
is
now
ashamed
to
sende
vnto
Caesar
,
hauing
nothing
to
lay
against
him
.
This
did
also
come
to
passe
by
the
wonderfull
prouidence
of
God
that
the
Iewes
themselues
shold
giue
a
former
iudgment
on
Pauls
side
.
Paraduenture
the
Gouernor
goeth
subtilly
to
worke
that
hee
may
picke
out
what
the
kinge
,
and
the
chiefe
men
of
Cesarea
doe
think
:
that
if
it
so
fal
out
that
Paul
be
set
at
liberty
,
he
may
lay
the
blame
on
their
neckes
.
For
he
woulde
not
haue
the
priests
to
bee
his
enemies
for
nothing
,
vpon
whom
a
good
part
of
Ierusalem
did
depend
,
and
that
was
the
best
way
that
he
could
take
in
writing
to
Caesar
,
to
intermingle
the
authoritie
of
Agrippa
.
But
the
Lord
(
to
whom
it
belongeth
to
gouern
euents
contrary
to
mans
expectation
)
had
respect
vnto
another
thing
,
to
wit
,
that
when
the
clowdes
of
false
accusations
were
driuen
away
,
Paul
might
more
freely
auouch
sound
doctrine
.
CHAP.
XXVI
.
1
AND
Agrippa
said
vnto
Paul
,
Thou
art
permitted
to
answere
for
thy selfe
.
Then
Paul
stretched
foorth
his
hand
,
and
aunswered
for
himselfe
.
2
I
thinke
my selfe
happy
,
O
king
Agrippa
,
because
I
shall
answere
this
day
before
thee
,
of
al
the
things
wherof
I
am
accused
of
the
Iewes
.
3
Seeing
thou
art
most
expert
in
all
those
customes
and
questions
which
are
among
the
Iewes
.
Wherfore
I
beseech
thee
heare
me
patiently
.
4
My
life
which
I
haue
led
from
my
youth
,
which
was
at
the
first
in
mine
owne
nation
at
Ierusalem
,
know
all
the
Iewes
.
5
Who
knew
me
before
since
the
beginning
,
if
they
would
testifie
,
that
after
the
most
straight
sect
of
our
religion
I
liued
a
Pharisee
.
6
And
now
I
stand
subiect
to
iudgement
for
the
hope
of
the
promise
which
God
made
to
our
fathers
.
7
Whereunto
our
twelue
tribes
seruing
God
instauntly
day
and
night
,
hope
to
come
for
which
hope
,
O
king
Agrippa
,
I
am
accused
of
the
Iewes
.
8
Why
doth
it
seeme
to
you
a
thing
incredible
,
if
God
raise
the
dead
.
2
We
haue
declared
to
what
end
Paul
was
brought
before
that
assembly
:
to
wit
,
that
Festus
might
write
vnto
Cesar
as
he
shoulde
bee
counsailed
by
Agrippa
and
the
rest
.
Therefore
he
doth
not
vse
any
plain
or
vsuall
forme
of
defence
,
but
doeth
rather
apply
his
speech
vnto
doctrine
.
Luke
vseth
in
deed
a
worde
of
excusing
:
yet
such
a
one
as
is
nothing
inconuenient
whensoeuer
there
is
any
account
giuen
of
doctrine
.
Furthermore
,
because
Paul
knew
well
that
Festus
did
set
light
by
al
that
which
should
be
taken
out
of
the
law
and
prophets
,
he
turneth
himselfe
vnto
the
king
,
who
he
hoped
would
be
more
attentiue
,
seeing
he
was
no
stranger
to
the
Iewish
religion
.
And
because
hee
had
hitherto
spoken
to
deaf
men
.
He
reioyceth
now
that
he
hath
gotten
a
man
who
for
his
skil
and
experience
can
iudge
aright
.
But
as
hee
commendeth
the
skill
and
knowledge
,
which
is
in
Agrippa
,
because
he
is
a
lawfull
iudge
in
those
matters
whereof
he
is
to
speake
:
so
he
desireth
him
on
the
other
side
to
heare
him
patiently
.
For
other
wise
contempt
and
loathsomnesse
shuld
haue
been
lesse
excuseable
in
him
.
Hee
calleth
those
points
of
doctrine
which
were
handeled
among
the
Scribes
,
questions
:
who
were
wont
to
discusse
religion
more
subtilly
.
By
the
word
customes
he
meaneth
those
rites
which
were
common
to
the
whole
nation
.
Therefore
the
summe
is
this
,
that
king
Agrippa
was
not
ignorant
either
in
doctrin
,
either
in
the
ceremonies
of
the
law
.
That
which
he
bringeth
in
or
concludeth
,
wherefore
I
pray
thee
heare
me
patiently
,
(
as
I
saide
euen
nowe
)
doeth
signifie
that
the
more
expert
a
man
is
in
the
Scripture
,
the
more
attentiue
must
hee
bee
,
when
the
question
is
about
religion
.
For
that
which
we
vnderstand
doth
not
trouble
vs
so
much
.
And
it
is
meete
that
we
be
so
careful
for
the
worship
of
god
,
that
it
doe
not
grieue
vs
to
hear
those
things
which
belong
to
the
defining
therof
:
and
chieflie
when
we
haue
learned
the
principles
:
so
that
we
may
readily
iudge
,
if
we
list
,
to
take
heed
.
4
My
life
which
I
haue
led
.
Hee
doeth
not
as
yet
enter
into
the
state
of
the
cause
:
but
because
hee
was
wrongfully
accused
and
burdened
with
many
crimes
,
leaste
kyng
Agrippa
shoulde
enuie
the
cause
through
hatred
of
the
person
,
hee
doeth
first
auouch
his
innocencie
.
For
we
know
that
when
a
sinister
suspition
hath
once
possessed
the
minds
of
men
,
all
their
senses
are
so
shut
vppe
,
that
they
can
admit
nothing
.
Therefore
Paul
doeth
first
driue
away
the
clowdes
of
an
euill
opinion
,
which
were
gathered
of
false
reports
,
that
he
may
be
heard
of
pure
and
well
purged
eares
.
By
this
we
see
that
Paul
was
enforced
by
the
necessitie
of
the
cause
,
to
commend
his
life
which
he
had
lead
before
.
But
he
standeth
not
long
vppon
that
point
:
but
passeth
ouer
straightway
vnto
the
resurrection
of
the
dead
,
when
he
saith
,
that
he
is
a
Pharisee
.
And
I
think
that
that
is
called
the
most
straight
sect
,
not
in
respect
of
holines
of
life
,
but
because
there
was
in
it
more
naturall
sinceritie
of
doctrine
,
and
greater
learning
.
For
they
did
boast
that
they
knew
the
secret
meaning
of
the
scripture
.
And
surely
forasmuch
as
the
Sadduces
did
vaunt
that
they
did
sticke
to
the
letter
,
they
fell
into
filthie
and
grosse
ignorance
,
after
they
had
darkened
the
light
of
the
scripture
.
The
Essenes
contenting
themselues
with
an
austere
and
straight
kinde
of
life
,
dyd
not
greatly
care
for
doctrine
.
Neither
doth
that
any
whit
hinder
,
because
Christ
inueigheth
principally
against
the
Pharisees
,
as
being
the
worst
corrupters
of
the
scripture
.
6
For
the
hope
of
the
promise
.
Hee
doth
now
discend
into
the
cause
,
to
wit
,
that
he
laboureth
for
the
principall
point
of
faith
.
And
though
hee
seeme
to
haue
spoken
generally
of
the
resurrection
,
yet
we
may
gather
out
of
the
text
,
that
he
beginneth
with
a
farther
point
:
and
that
he
did
comprehend
those
circumstances
,
which
did
properly
appertain
vnto
the
faith
of
the
gospel
.
He
complaineth
that
the
Iewes
did
accuse
him
,
because
hee
maintained
the
hope
of
the
promise
made
to
the
fathers
.
Therefore
this
was
the
beginning
and
also
the
issue
of
the
matter
,
that
the
couenant
which
God
had
made
with
the
fathers
,
is
referred
vnto
eternall
saluation
.
Wherefore
this
was
the
summe
of
the
disputation
,
that
the
Iewish
religion
was
nothing
worth
,
vnlesse
they
tooke
heed
to
the
heauens
,
and
did
also
lift
vp
their
eies
vnto
Christe
the
authour
of
the
new
life
.
They
did
boast
that
they
were
chosen
from
among
all
people
of
the
worlde
.
But
their
adoption
did
profite
them
nothing
,
vnlesse
they
did
trust
to
the
promised
Mediatour
,
and
looke
vnto
the
inheritance
of
the
kingdom
of
god
.
Therfore
we
must
conceiue
much
more
then
Luke
doth
plainely
expresse
.
And
surely
his
narration
tendeth
to
no
other
end
,
saue
only
that
we
may
know
of
what
thinges
Paul
intreated
.
But
what
this
was
,
and
in
what
words
he
vttered
it
,
wee
cannot
tell
,
Neuertheles
it
behoueth
vs
to
gather
out
of
a
brief
summe
those
things
which
appertaine
vnto
this
disputation
:
which
was
freely
handeled
before
Agrippa
,
when
Paul
had
free
libertie
graunted
to
him
to
plead
his
owne
cause
.
7
Whereunto
our
twelue
tribes
.
Paul
complaineth
before
Agrippa
,
that
the
state
of
the
churche
is
come
to
that
passe
that
the
Priestes
set
themselues
against
the
common
hope
of
all
the
faithfull
:
as
if
he
should
say
,
to
what
ende
doe
those
of
our
nation
,
who
worshippe
God
carefullie
,
and
spend
both
dayes
and
nights
in
the
dueties
of
godlinesse
,
sigh
in
their
prayers
,
saue
onely
that
they
may
at
length
come
vnto
eternall
life
?
But
the
same
is
the
marke
whereat
I
aime
in
all
my
doctrine
:
because
when
the
grace
of
redemption
is
set
before
men
,
the
gate
of
the
kingdome
of
heauen
is
set
open
therewithall
.
And
when
I
preach
the
authour
of
saluation
raised
vp
from
the
dead
,
I
offer
the
first
frutes
of
immortalitie
in
his
person
.
So
that
the
former
confirmation
of
his
doctrine
was
taken
out
of
the
worde
of
God
,
when
hee
cited
the
promise
made
to
the
fathers
.
Now
in
the
second
place
he
addeth
the
consent
of
the
church
.
And
this
is
the
best
way
to
maintaine
and
auouch
the
opinions
of
faith
,
that
the
authoritie
of
God
go
formost
:
and
that
then
the
consent
of
the
church
come
next
.
Though
we
ought
therewithall
wisely
to
make
choyse
of
the
true
church
:
as
Paul
doeth
teache
vs
in
this
place
by
his
owne
example
:
for
though
hee
knewe
that
the
Priestes
did
pretend
the
visure
of
the
church
against
him
:
yet
hee
doeth
boldly
affirme
that
the
sincere
worshippers
of
God
are
on
his
side
,
and
he
is
content
with
their
defence
.
For
when
hee
meaneth
the
twelue
tribes
hee
doeth
not
speake
generally
of
al
those
which
came
of
Iacob
according
to
the
fleshe
:
but
hee
meaneth
those
onely
,
which
did
retaine
the
true
studie
of
godlinesse
.
For
it
had
been
an
vnmeet
thing
to
commend
the
nation
generally
for
the
feare
of
GOD
,
which
was
onelie
in
a
few
.
The
Papists
deale
very
disorderedly
in
both
:
who
by
the
voyces
and
consents
of
men
,
oppresse
the
woorde
of
God
,
and
giue
also
the
name
and
tytle
of
the
catholike
church
,
to
a
filthie
rabblement
of
vnlearned
and
impure
men
,
without
any
colour
or
shame
:
but
if
wee
will
prooue
that
we
thinke
as
the
true
church
thinketh
,
wee
must
beginne
with
the
Prophetes
and
Apostles
:
then
those
must
bee
gathered
vnto
them
whose
godlinesse
is
knowen
and
manifest
.
If
the
Pope
and
his
Cleargie
be
not
on
our
side
,
wee
neede
not
greatly
to
care
.
And
the
true
affection
of
true
religion
is
proued
by
continuance
&
vehemencie
:
which
was
of
singular
force
at
that
time
,
principally
when
the
Iewes
were
in
greatest
miserie
.
8
Why
shoulde
.
I
doe
not
doubt
but
that
he
proued
that
both
by
reason
and
also
by
testimonies
of
scripture
,
which
hee
taught
concerning
the
resurrection
and
the
heauenly
life
.
But
for
good
causes
doth
hee
callbacke
those
vnto
whom
hee
speaketh
,
vnto
the
power
of
God
,
least
they
iudge
thereof
according
to
their
owne
weake
capacitie
.
For
nothing
can
more
hardly
sinke
into
mens
braines
,
then
that
mens
bodies
shall
bee
restored
when
as
they
bee
once
consumed
.
Therefore
seeing
it
is
a
misterie
farre
surpassing
mans
wit
,
let
the
faithfull
remember
howe
farre
the
infinit
power
of
God
doth
reach
,
and
not
what
they
themselues
comprehend
:
9
And
I
verily
thought
that
I
ought
to
doe
many
thinges
against
the
name
of
Iesus
of
Nazareth
.
10
Which
thing
I
also
did
at
Ierusalem
,
and
I
shut
vppe
many
of
the
Saints
in
prison
,
hauing
receiued
power
from
the
high
priestes
:
and
when
they
were
put
to
death
I
gaue
sentence
.
11
And
punishing
them
oftentimes
throughout
all
Synagogues
I
enforced
them
to
blaspheme
:
and
being
yet
more
mad
vppon
them
,
I
did
persecute
them
euen
into
strange
cities
.
12
And
as
I
went
to
Damascus
for
this
intent
with
authoritie
and
commission
of
the
high
priestes
:
13
At
midday
,
O
king
,
I
saw
in
the
way
a
light
from
heauen
,
passing
the
b●ightnesse
of
the
Sunne
,
shine
rounde
about
mee
,
and
those
which
iourneied
wyth
mee
.
14
And
when
we
were
all
falne
to
the
earth
,
I
heard
a
voice
speaking
vnto
mee
and
saying
in
the
Hebrew
tongue
,
Saul
,
Saul
,
why
persecutest
thou
mee
?
It
is
hard
for
thee
to
kick
against
prickes
.
15
And
I
said
:
who
art
thou
Lord
?
But
he
said
vnto
me
,
I
am
Iesus
whom
thou
persecutest
.
16
But
rise
and
stand
vp
vpon
thy
feete
,
for
to
this
ende
did
I
appeare
vnto
thee
,
that
I
may
make
thee
a
minister
and
witnesse
both
of
those
thinges
which
thou
hast
seene
,
and
also
of
those
thinges
wherein
I
will
appeare
vnto
thee
.
17
Deliuering
thee
from
the
people
,
and
from
the
Gentiles
,
vnto
whom
nowe
I
send
thee
.
18
That
thou
mayest
open
their
eyes
,
that
they
may
bee
conuerted
from
darkenesse
to
light
,
and
from
the
power
of
Satan
vnto
God
,
that
they
may
receiue
forgiuenesse
of
sinnes
,
and
an
inheritance
among
those
who
are
sanctified
,
by
the
faith
which
is
in
me
.
9
And
I
truly
,
If
Paul
had
not
spoken
more
thinges
then
those
which
Luke
hath
hitherto
recited
,
his
speech
had
not
hanged
well
together
.
Whence
we
proue
that
which
was
said
before
,
that
after
that
he
had
spoken
of
the
couenant
of
God
,
hee
intreated
of
the
grace
and
office
of
Christe
,
as
the
matter
required
.
And
hee
repeateth
the
historie
of
his
conuersion
for
this
cause
,
not
only
that
he
may
remoue
from
him selfe
all
suspition
of
lightnesse
:
but
that
hee
may
testifie
that
God
had
called
him
,
and
that
he
was
euen
enforced
by
a
commaundement
comming
from
heauen
.
For
seeing
that
he
was
,
contrary
to
his
expectation
,
sodainly
made
a
sheepe
of
a
woolfe
,
such
a
violent
change
is
of
no
small
importance
to
purchase
credite
to
his
doctrine
.
Therfore
he
amplifieth
that
his
heat
and
vehement
desire
which
he
had
to
punishe
the
members
of
Christe
,
and
also
that
stubbornnesse
whereunto
he
was
wholy
giuen
ouer
.
If
hee
had
beene
nousled
vppe
in
the
faith
of
Christe
from
his
youth
,
or
if
hee
had
been
taught
by
some
man
,
hee
should
haue
imbraced
it
willingly
and
without
resistaunce
,
hee
himselfe
shoulde
haue
been
sure
of
his
calling
,
but
it
shoulde
not
haue
been
so
well
knowen
to
others
.
But
now
seeing
that
beeing
inflamed
with
obstinate
and
immoderate
furie
,
beeing
moued
with
no
occasion
,
neither
persuaded
by
mortall
man
,
hee
chaungeth
his
mynde
;
it
appeareth
that
hee
was
tamed
and
brought
vnder
by
the
hande
of
God
.
Therefore
this
contrarietie
is
of
great
waight
,
in
that
hee
saieth
that
hee
was
so
puffed
vp
with
pride
that
he
thought
hee
should
get
the
victorie
of
Christ
:
whereby
hee
teacheth
that
he
was
nothing
lesse
,
then
made
a
disciple
of
Christe
through
his
own
industry
.
The
name
of
Iesus
of
Nazareth
is
taken
in
this
place
for
the
whole
profession
of
the
Gospel
,
which
Paul
sought
to
extinguish
,
by
making
war
ignorantly
against
God
,
as
we
may
see
.
10
Which
thing
I
did
.
Hee
prooueth
by
his
very
factes
with
what
force
of
zeale
hee
was
carryed
away
to
striue
against
Christ
,
vntill
greater
force
did
pull
him
backe
,
and
made
him
goe
the
quite
contrary
way
.
Furthermore
his
aduersaries
were
witnesses
of
this
his
vehemencie
:
so
that
it
was
most
certaine
that
he
was
sodainly
chaunged
:
and
vndoubtedlie
the
priestes
would
neuer
haue
put
him
in
any
such
office
,
vnlesse
he
had
behaued
himselfe
couragiously
in
exercising
crueltie
:
and
it
was
meete
that
hee
shoulde
bee
very
couragious
who
shoulde
satifie
their
furie
.
This
is
also
to
be
noted
,
that
Paul
was
not
ashamed
to
confesse
how
sore
he
had
offended
against
God
,
so
that
that
might
turne
to
the
glory
of
Christe
.
It
was
to
him
vndoubtedly
reprochfull
,
to
haue
beene
carried
away
with
blinde
zeal
,
so
that
hee
enforced
those
to
blaspheme
which
did
desire
to
serue
God
:
to
haue
troubled
the
good
and
simple
diuersly
:
to
haue
giuen
sentence
of
the
shedding
of
innocent
blood
:
finallie
to
haue
lifted
vp
his
hornes
euen
vnto
heauen
,
vntill
hee
was
throwen
downe
.
But
he
doth
not
spare
his
own
estimation
,
but
doth
willinglie
vtter
his
owne
shame
,
that
the
mercy
of
God
may
the
more
plainely
appeare
thereby
.
Wherefore
there
could
no
sinister
suspition
rest
in
his
speech
,
seeing
that
(
without
hauing
any
respect
of
himselfe
)
he
saith
,
that
he
did
vtterly
offend
in
those
thinges
whereby
he
gate
the
prayse
of
all
the
people
.
Therefore
hee
condemneth
his
verie
zeale
of
madnesse
,
which
others
did
honour
.
Whereby
it
appeareth
how
filthie
the
ambition
of
those
men
is
,
who
are
ashamed
simply
to
confesse
if
they
haue
offended
thorow
ignorance
or
error
.
For
although
they
doe
not
altogether
excuse
the
same
,
yet
they
goe
about
to
lessen
or
paint
these
thinges
,
for
which
they
ought
humbly
with
sorrow
and
teares
to
craue
pardon
.
But
thogh
Paul
might
haue
retained
the
same
of
a
couragious
man
,
yet
hee
confesseth
that
he
was
a
mad
man
.
For
the
participle
which
Luke
vseth
importeth
thus
muche
,
that
he
compelled
many
to
blaspheme
.
By
this
wee
know
that
there
was
great
corruption
euen
in
the
very
first
fruites
of
beleeuers
,
seeing
that
hauing
first
professed
themselues
to
bee
disciples
of
Christe
,
and
being
afterwarde
discouraged
with
feare
or
stripes
,
they
did
not
onelye
denie
him
,
but
also
spake
euill
of
his
blessed
name
.
Though
the
very
deniall
it selfe
containeth
an
horrible
blasphemie
.
13
At
midday
,
O
king
.
The
narration
tendeth
to
this
end
,
that
king
Agrippa
may
vnderstand
that
it
was
no
vaine
visure
or
ghost
,
neyther
was
it
any
such
traunce
as
brought
him
into
some
madnesse
,
so
that
hee
was
destitute
of
iudgement
.
For
though
he
fell
to
the
earth
for
fear
,
yet
he
heareth
a
plaine
voice
:
he
asketh
who
it
was
that
spake
:
hee
vnderstandeth
the
answere
which
was
made
:
which
are
signes
that
he
was
not
beside
himselfe
.
Hereupon
it
followeth
that
hee
did
not
rashly
chaunge
his
minde
,
but
did
godlily
and
holily
obey
the
heauenly
oracle
:
least
he
should
of
set
purpose
proceed
to
striue
against
God
.
16
But
rise
.
Christ
did
throw
downe
Paul
that
hee
might
humble
him
:
now
he
lifteth
him
vp
,
and
biddeth
him
be
of
good
courage
.
And
euen
we
are
dayly
thrown
down
by
his
voice
to
this
end
,
that
we
may
be
taught
to
be
modest
:
but
looke
whom
he
throweth
downe
,
he
doth
raise
the
same
againe
gently
.
And
this
is
no
small
consolation
,
when
Christe
saith
that
he
appeared
to
him
not
as
a
reuenger
to
plague
him
for
his
madnesse
,
for
those
stripes
which
he
had
vniustly
and
cruelly
giuen
,
for
his
blooddie
sentences
,
or
for
that
trouble
wherewith
hee
had
troubled
the
Saints
,
for
his
wicked
resisting
of
the
Gospell
:
but
as
a
mercifull
Lorde
,
intending
to
vse
his
industrie
,
and
to
call
hym
to
an
honourable
ministrie
.
For
hee
made
him
a
witnesse
of
those
thinges
which
he
sawe
and
which
he
should
afterwarde
see
.
This
vision
was
worthie
to
bee
recorded
,
by
whiche
hee
learned
that
Christe
reigneth
in
heauen
,
that
he
might
no
longer
proudly
contemne
him
:
but
acknowledge
that
he
is
the
sonne
of
God
,
and
the
promised
redeemer
,
he
had
other
reuelations
afterward
,
17
Deliuering
thee
,
Hee
is
armed
in
this
place
against
all
feare
,
which
was
prepared
for
him
:
and
also
hee
is
prepared
to
beare
the
crosse
:
Notwithstanding
seeing
hee
addeth
immediately
that
Paule
shoulde
come
to
lighten
the
blinde
,
to
reconcile
those
to
God
which
were
estranged
from
him
,
and
to
restore
saluation
to
those
which
were
lost
:
it
is
a
maruell
why
he
doth
not
also
promise
,
that
they
shall
on
the
otherside
receiue
him
ioyfully
,
who
shall
by
meanes
of
him
receiue
such
and
so
great
benefites
.
But
the
vnthankfulnesse
of
the
worlde
is
noted
out
vnto
vs
in
this
place
:
because
the
ministers
of
eternall
saluation
are
farre
otherwise
rewarded
:
as
frantike
men
doe
raile
vppon
their
phisitions
.
And
Paul
is
admonished
that
whither
soeuer
he
shall
come
,
a
great
part
of
those
to
whom
he
shall
studie
to
do
good
,
shall
hate
him
,
&
seek
his
ouerthrow
.
And
he
saith
plainely
that
hee
is
appointed
to
bee
a
witnesse
both
to
Iewes
&
Gentiles
,
least
that
turne
to
his
reproch
,
because
he
made
the
Gospell
common
to
both
alike
.
For
the
Iewes
had
conceiued
suche
deadlie
hatred
against
him
for
this
cause
,
because
it
greeued
them
that
the
Gentiles
should
bee
made
their
fellowes
.
And
though
they
made
a
shew
that
this
did
proceed
of
zeale
,
because
they
woulde
not
haue
the
couenant
which
God
made
with
the
posteritie
of
Abraham
profaned
,
by
beeing
translated
vnto
straungers
:
yet
meere
ambition
did
pricke
them
forward
,
because
they
alone
would
bee
excellent
,
all
other
being
vnderlings
.
But
in
the
person
of
one
man
,
all
godlie
teachers
are
encouraged
to
do
their
dutie
,
that
they
be
not
hindred
or
kept
back
with
the
malice
of
men
from
offering
the
grace
of
God
vnto
miserable
men
though
they
be
vnworthie
.
18
That
thou
maiest
open
their
eyes
.
Paul
in
taking
to
himselfe
that
which
is
proper
to
God
,
doeth
seeme
to
exalt
himselfe
too
high
.
For
we
knowe
that
it
is
the
holy
Ghost
alone
which
doth
lighten
the
eyes
.
We
know
that
Christ
is
the
only
redeemer
which
doth
deliuer
vs
from
the
tyrannie
of
Satan
.
We
know
that
it
is
God
alone
who
hauing
put
away
our
sinnes
,
doth
adopt
vs
vnto
the
inheritance
of
the
Saints
.
But
this
is
a
common
thing
,
that
God
doth
translate
vnto
his
ministers
that
honor
which
is
due
to
himselfe
alone
,
not
that
hee
may
take
any
thing
from
himselfe
,
but
that
hee
may
commend
that
mightie
working
of
his
spirite
which
he
doth
shew
foorth
in
them
.
For
he
doth
not
send
them
to
worke
,
that
they
may
bee
dead
instruments
,
or
as
it
were
stage
players
:
but
that
hee
may
worke
mightily
by
their
hande
.
But
it
dependeth
vppon
the
secrete
power
of
his
Spirite
that
their
preaching
is
effectuall
,
who
worketh
all
thinges
in
all
men
,
and
which
onelie
gyueth
the
encrease
.
Therefore
teachers
are
sent
,
not
to
vtter
their
wordes
in
vaine
in
the
ayre
,
or
to
beate
the
eares
only
with
a
vaine
sounde
,
but
to
bring
liuely
light
to
the
blinde
,
to
fashion
again
mens
hearts
vnto
the
righteousnesse
of
God
,
and
to
ratifie
the
grace
of
saluation
whiche
is
gotten
by
the
death
of
Christe
.
But
they
doe
none
of
all
these
,
saue
onelie
in
as
much
as
God
worketh
by
them
,
that
their
labour
may
not
bee
in
vaine
,
that
all
the
prayse
may
bee
his
,
as
the
effect
commeth
from
him
.
And
therefore
we
must
note
,
that
so
often
as
the
scripture
doeth
extoll
the
externall
ministerie
so
honourably
,
we
must
not
separate
it
from
the
Spirite
,
which
quickneth
the
same
euen
as
the
soule
doth
the
body
.
For
it
teacheth
in
other
places
how
little
mans
industrie
can
doe
of
it selfe
.
For
they
must
plant
and
water
:
but
it
is
God
alone
which
giueth
the
encrease
.
But
because
many
are
hindered
by
their
owne
ignorance
&
malice
,
that
they
cannot
reap
such
frute
of
the
Gospel
as
they
ought
,
wee
must
note
this
description
,
which
setteth
before
our
eyes
briefly
&
plentifully
,
that
incomparable
treasure
.
Therfore
this
is
the
drift
of
the
Gospel
that
beeing
deliuered
from
blindnesse
of
minde
,
wee
may
bee
made
partakers
of
the
heauenly
light
:
that
beeing
deliuered
from
the
thraldome
of
Satan
,
we
may
be
turned
to
God
:
that
hauing
free
forgiuenesse
of
sinnes
,
wee
may
be
made
partakers
of
the
inheritaunce
among
the
Saints
.
Those
which
will
rightly
profite
in
the
Gospel
muste
direct
al
their
senses
to
this
end
:
for
what
good
shal
the
continuall
preaching
thereof
doe
vs
,
if
we
know
not
the
true
vse
therof
?
Also
the
way
and
meanes
to
attaine
to
saluation
is
described
to
vs
,
All
men
boast
that
they
be
desirous
of
saluation
:
but
few
consider
how
God
will
saue
them
.
Therfore
this
place
wherin
the
means
is
pretily
comprehended
,
is
as
it
were
a
key
to
open
the
gate
of
heauen
.
Furthermore
wee
must
knowe
,
that
all
mankinde
is
naturally
depriued
of
those
good
thinges
,
whiche
Christ
saith
we
haue
by
beleeuing
his
Gospell
.
So
that
it
followeth
that
al
are
blind
,
because
they
be
lightned
by
faith
,
that
al
are
the
bondslaues
of
Satan
,
bicause
they
are
set
free
by
faith
from
his
tyrannie
:
that
all
men
are
the
enemies
of
God
and
subiect
to
eternall
death
,
because
they
receiue
remission
of
sinnes
by
faith
.
So
that
nothing
is
more
miserable
then
we
if
we
be
without
Christ
and
without
his
faith
.
Whereby
it
appeareth
how
little
,
yea
that
nothing
is
left
for
the
free
will
of
mens
merites
.
As
touching
euery
part
,
this
lightening
is
referred
vnto
the
knowledge
of
God
,
because
all
our
quicknesse
of
sight
is
meere
vanitie
and
thicke
darkenesse
,
vntill
hee
appeare
vnto
vs
by
his
truth
.
That
reacheth
farther
which
followeth
afterwarde
:
To
bee
turned
from
darknesse
to
light
.
For
that
is
when
wee
are
renewed
in
the
spirite
of
oure
minde
.
Therefore
in
my
iudgement
this
member
and
that
which
followeth
expresse
both
one
thing
:
to
bee
turned
from
the
power
of
Satan
vnto
God
.
For
that
renewing
which
Paul
declareth
more
largely
in
the
second
chapter
to
the
Ephesians
,
is
expressed
in
diuers
formes
of
speech
.
Remission
of
sins
followeth
next
,
19
Whereuppon
,
O
king
Agrippa
,
I
was
not
disobedient
to
the
heauenly
vision
.
20
But
I
preached
first
to
those
which
are
at
Damascus
,
and
at
Ierusalem
,
and
through
euery
region
of
Iudea
:
and
then
to
the
Gentiles
,
that
they
shoulde
repent
,
and
bee
turned
vnto
God
,
doing
woorkes
which
become
those
whiche
repent
,
21
For
this
cause
the
Iewes
hauing
caught
mee
in
the
temple
,
went
about
to
kil
mee
.
22
Therefore
seeing
I
haue
obtained
helpe
of
God
,
I
stande
vntill
this
present
day
,
testifying
both
to
small
and
great
,
saying
none
other
things
than
those
which
the
prophets
and
Moses
said
should
come
to
passe
.
23
Whether
Christ
should
suffer
,
whether
he
should
be
the
first
that
should
rise
from
the
dead
,
to
shew
light
to
the
people
and
to
the
Gentiles
.
19
Hee
declareth
now
briefly
to
what
ende
he
rehearsed
the
historie
of
his
conuersion
:
to
wit
,
that
Agrippa
&
the
rest
might
vnderstand
,
that
hee
had
God
for
his
authour
of
all
those
thinges
which
the
Iewes
condemned
of
Sacrilege
and
apostacie
.
Hee
speaketh
to
Agrippa
by
name
,
because
he
knew
that
Festus
and
the
Romanes
knew
not
what
an
heauenly
vision
meant
.
Now
it
appeareth
that
there
is
nothing
in
the
very
summe
of
his
doctrine
which
dissenteth
from
the
law
and
the
prophetes
.
Whereby
the
oracle
doth
winne
greater
credite
,
whereby
Paul
was
commanded
to
teach
nothing
but
that
which
was
agreeable
to
the
scripture
.
Conuersion
or
turning
vnto
God
is
ioyned
with
repentance
not
as
some
peculiar
thing
:
but
that
we
may
know
what
it
is
to
repent
.
Like
as
also
on
the
contrary
the
corruption
of
men
and
their
frowardenesse
is
nothing
els
but
an
estranging
from
God
.
And
because
repentance
is
an
inward
thing
and
placed
in
the
affection
of
the
heart
,
Paul
requireth
in
the
second
place
,
such
works
as
may
make
the
same
knowen
:
according
to
that
exhortation
of
Iohn
the
baptist
:
21
They
went
about
to
kill
mee
.
Hee
complaineth
in
this
place
of
the
iniquitie
of
his
aduersaries
,
that
it
may
thereby
appeare
that
their
cause
and
conscience
were
both
euill
.
For
if
Paul
had
offended
they
might
haue
gone
to
lawe
with
hym
:
and
euen
there
shoulde
they
haue
stande
in
better
state
,
seeing
they
did
farre
passe
him
both
in
fauour
and
authoritie
.
Therefore
their
madnesse
doeth
testifie
that
they
are
destitute
of
reason
.
Whereas
Paule
saieth
that
hee
was
saued
by
the
helpe
of
God
,
it
maketh
for
the
confirmation
of
his
doctrine
.
For
how
is
it
that
he
reacheth
out
his
hand
to
help
him
,
saue
onely
because
he
acknowledgeth
his
minister
,
and
because
hee
will
defende
the
cause
which
hee
alloweth
?
Moreouer
,
this
ought
to
haue
encouraged
him
to
goe
forwarde
so
much
the
more
boldly
in
his
office
,
in
that
hee
was
thus
holpen
by
God
.
For
it
had
been
a
point
of
an
vnthankfull
man
to
withdraw
himselfe
from
him
which
had
holpen
him
.
By
which
example
we
be
taught
that
so
often
as
we
be
deliuered
from
danger
,
the
Lord
doeth
not
therefore
prolong
our
dayes
,
that
wee
may
afterwarde
liue
idlie
:
but
that
we
may
doe
our
dutie
cheerefully
,
and
bee
readie
to
die
euery
houre
to
his
glory
,
who
hath
reserued
vs
to
himselfe
.
And
yet
Paul
did
not
forget
howe
muche
hee
was
indebted
to
the
chiefe
captaine
,
but
in
this
place
hee
commendeth
the
helpe
of
God
,
that
hee
may
shewe
that
it
became
him
to
spende
all
the
rest
of
his
course
in
his
seruice
,
by
whome
hee
was
deliuered
:
though
that
came
to
passe
,
and
were
doone
through
the
industrye
and
by
the
hande
of
man
.
Testifying
both
to
small
and
great
.
Wee
haue
saide
els
where
that
it
is
more
to
testifie
than
to
teach
:
as
if
there
were
some
solemne
contestation
made
betweene
God
and
men
,
that
the
Gospel
may
haue
his
maiestie
.
And
he
saieth
that
hee
is
a
witnesse
both
to
great
and
small
,
that
king
Agrippa
may
perceiue
that
this
doth
appertaine
euen
to
him
:
and
that
when
the
Gospell
is
offered
euen
to
euery
simple
man
,
that
doeth
no
whit
hinder
but
that
it
may
ascend
euen
vnto
the
throne
of
Princes
.
For
Christ
doth
gather
al
men
into
his
bosom
with
one
&
the
same
imbracing
,
that
those
who
lay
before
in
the
doung
hill
,
and
are
now
extolled
vnto
so
great
honour
,
may
reioyce
in
his
free
goodnesse
,
and
that
those
who
are
placed
in
high
degree
of
honour
,
may
willingly
humble
themselues
,
and
not
grudge
to
haue
some
of
the
base
and
contemptible
multitude
for
their
brethren
,
that
they
may
bee
made
the
children
of
God
.
So
in
the
first
chapter
to
the
Romanes
,
Hee
saith
that
he
is
indebted
both
to
the
fooles
and
to
the
wise
,
least
the
Romanes
should
bee
kept
backe
with
the
confidence
which
they
might
repose
in
their
wisedome
,
from
submitting
themselues
to
his
doctrine
.
By
this
let
vs
learne
that
it
is
not
in
the
teachers
wil
to
make
choyse
of
his
hearers
,
and
that
they
doe
no
lesse
doe
iniurie
to
God
then
defraude
men
of
their
right
,
whosoeuer
they
be
which
restraine
their
labour
vnto
great
men
,
whom
God
doth
ioyne
with
those
which
are
small
.
It
were
too
cold
to
restrain
this
vnto
ages
.
Wherefore
I
doe
not
doubt
but
that
Paule
taketh
away
the
exception
which
vseth
to
bee
between
the
noble
and
vnnoble
,
because
he
was
neither
afraide
of
the
dignitie
of
the
one
,
neither
did
he
loath
the
basenesse
of
the
other
,
but
did
shew
himself
a
faithfull
teacher
to
both
alike
.
Saying
no
other
thing
.
First
,
this
is
woorth
the
noting
,
that
Paul
to
the
ende
hee
may
bring
in
fit
and
substantiall
witnesses
of
his
doctrine
,
doeth
not
take
the
same
from
among
men
,
but
hee
citeth
Moses
and
the
Prophetes
,
to
whome
the
Lorde
had
gtaunted
vndoubted
authoritie
.
And
surely
this
is
one
principle
to
bee
obserued
,
when
we
wil
teach
soundly
,
to
vtter
nothing
but
that
which
did
proceed
out
of
the
mouth
of
God
.
Secondly
this
is
worth
the
noting
,
that
these
were
the
principall
pointes
of
the
disputation
,
which
Luke
doeth
nowe
touch
:
that
This
was
the
proper
office
of
Christ
,
by
his
death
to
make
satisfaction
for
the
sinnes
of
the
worlde
,
by
his
resurrection
to
purchase
righteousnesse
and
life
for
men
:
and
that
the
fruite
of
his
death
and
resurrection
is
common
both
to
Iewes
and
Gentiles
.
But
forasmuch
as
there
is
no
manifest
,
and
(
as
they
say
)
literall
testimonie
extant
in
the
Lawe
concerning
the
death
and
resurrection
of
Christ
:
vndoubtedly
they
had
some
doctrin
deliuered
by
hand
from
the
Fathers
,
out
of
which
they
did
learne
to
referre
all
figures
vnto
Christ
.
And
as
the
Prophets
,
which
did
prophecie
more
plainly
of
Christ
,
had
their
doctrin
from
that
fountaine
,
so
they
made
the
men
of
their
time
beleeue
,
that
they
deliuered
vnto
them
no
new
thing
,
or
which
did
dissent
from
Moses
.
And
now
Paul
did
either
not
finish
his
apologie
,
or
else
he
gathered
more
euident
testimonies
of
all
those
things
,
wherein
he
professed
Moses
and
the
Prophets
to
be
his
authours
.
The
first
of
those
which
.
There
were
some
other
whose
resurrection
went
before
Christs
in
time
:
namely
if
we
admit
that
the
saints
of
whom
the
Euangelists
speake
,
did
come
out
of
their
graues
before
Christ
:
24
And
as
Paul
answered
for
himselfe
,
Festus
saith
with
a
lowd
voice
,
Paule
thou
art
beside
thy selfe
,
much
learning
doth
make
thee
madde
.
25
And
Paul
said
I
am
not
mad
,
most
noble
Festus
,
but
speake
forth
the
words
of
truth
and
sobrietie
.
26
For
the
king
knoweth
of
these
things
,
before
whom
I
also
speake
freely
.
For
I
thinke
that
none
of
these
thinges
are
hidden
from
him
:
for
this
was
not
done
in
a
corner
.
27
King
Agrippa
beleeuest
thou
the
Prophetes
?
I
know
that
thou
beleeuest
.
28
And
Agrippa
said
vnto
Paul
,
Thou
briefely
perswadest
me
to
become
a
Christian
.
29
And
Paul
saith
,
would
to
God
that
not
onely
thou
,
but
also
all
which
heare
mee
this
day
were
both
almost
,
and
altogither
such
as
I
am
,
except
these
bonds
.
30
And
when
he
had
thus
spoken
the
king
arose
,
and
the
Gouernour
,
and
Bernice
,
and
those
which
sate
with
them
.
31
And
when
they
were
gone
apart
,
they
talked
togither
betweene
themselues
,
saying
,
This
man
doth
nothing
worthie
of
death
or
bonds
.
32
Then
Agrippa
said
to
Festus
,
This
man
might
haue
bin
loosed
,
if
hee
had
not
appealed
vnto
Cesar
.
24
Festus
said
with
a
lowd
voice
.
This
outcrie
which
Festus
doth
make
,
doth
shewe
how
much
the
truth
of
God
preuaileth
with
the
reprobate
:
to
wit
,
though
it
bee
neuer
so
plaine
and
euident
,
yet
is
it
troden
vnder
foote
by
their
pride
.
For
though
those
things
which
Paul
had
alleaged
out
of
the
Lawe
and
Prophetes
,
had
nothing
in
them
which
was
any
thing
like
to
madnesse
,
but
were
grounded
in
good
reason
,
yet
he
doth
attribute
the
same
to
madnesse
:
not
because
hee
seeth
any
absurditie
,
but
because
hee
refuseth
those
thinges
which
hee
doeth
not
vnderstande
.
Nothing
was
more
foolish
or
more
vnsauourie
than
the
superstitions
of
the
Gentiles
,
so
that
their
high
Priestes
were
for
good
causes
ashamed
to
vtter
their
mysteries
,
whose
follie
was
more
than
ridiculous
.
Festus
doeth
graunt
that
there
was
learning
packed
in
Paules
speech
,
neuerthelesse
because
the
Gospell
is
hidden
from
the
vnbeleeuers
,
25
I
am
not
madde
.
Paul
is
not
angrie
neither
doeth
hee
sharpely
reprehende
Festus
for
his
blasphemous
speech
:
yea
hee
speaketh
vnto
him
with
great
submission
.
For
it
was
no
place
for
reprehension
,
and
it
became
him
to
pardon
the
ignorance
of
the
man
,
seing
hee
did
not
set
himselfe
face
to
face
against
God
.
Also
he
had
respect
vnto
his
person
.
For
though
hee
were
vnworthie
of
honour
,
yet
was
hee
in
authoritie
.
And
yet
for
all
that
hee
doeth
not
therefore
giue
place
to
his
blasphemie
,
but
hee
defendeth
the
glorie
of
the
word
of
God
.
Whereby
wee
doe
also
see
,
that
not
caring
for
himselfe
,
hee
did
onelie
take
thought
for
his
doctrine
.
For
he
doeth
not
vaunt
of
his
wit
,
hee
doeth
not
labour
in
defense
of
his
wisedome
:
but
hee
is
content
with
this
defense
alone
,
that
hee
teacheth
nothing
but
that
which
is
true
and
sober
.
Furthermore
the
truth
is
set
against
all
manner
fallacies
and
fraud
:
sobrietie
against
all
manner
friuolous
speculations
,
and
thornie
subtilties
,
which
are
onely
seeds
of
contention
.
Paul
doeth
in
deede
refute
Festus
his
errour
:
yet
wee
may
gather
by
this
which
is
the
best
manner
of
teaching
,
to
wit
,
that
which
is
not
onely
cleane
from
all
fallicies
and
deceit
,
but
also
doth
not
make
the
mindes
of
men
drunken
with
vaine
questions
,
and
doth
not
nourish
foolish
curiositie
,
nor
an
intemperate
desire
to
know
more
than
is
meete
:
but
is
moderate
and
good
for
sound
edification
.
26
For
the
King
knoweth
of
these
th●nges
.
Hee
turneth
himselfe
vnto
Agrippa
in
whom
there
was
more
hope
.
And
first
hee
saieth
that
hee
knewe
the
hystorie
of
the
thinges
:
but
hee
calleth
him
streightway
backe
to
the
Lawe
and
the
Prophetes
.
For
it
was
to
small
end
for
him
to
knowe
the
thing
which
was
done
,
vnlesse
hee
did
knowe
that
those
thinges
which
had
beene
spoken
before
of
Christ
,
were
fulfilled
in
the
person
of
Iesus
which
was
crucified
.
And
whereas
Paule
doeth
not
doubt
of
Agrippa
his
faith
,
hee
doeth
it
not
so
much
to
praise
him
,
as
that
hee
may
put
the
Scripture
out
of
all
question
,
least
hee
be
enforced
to
stande
vppon
the
verie
principles
.
Therefore
his
meaning
is
that
the
Scripture
is
of
sufficient
credite
of
it selfe
,
so
that
it
is
not
lawfull
for
a
man
that
is
a
Iewe
to
diminish
any
iot
of
the
authoritie
thereof
.
And
yet
Paule
doeth
not
flatter
him
:
for
though
hee
did
not
reuerence
the
Scripture
as
became
a
godly
man
:
yet
he
had
this
rudiment
from
his
childhoode
,
that
hee
was
perswaded
that
nothing
is
contained
therein
besides
the
Oracles
of
God
.
As
the
common
sort
of
men
,
though
they
do
not
greatly
care
for
the
word
of
God
:
yet
they
acknowledge
and
confesse
generally
and
confusedly
that
it
is
the
word
of
God
,
so
that
they
are
letted
with
some
reuerence
either
to
reiect
or
to
despise
the
same
.
28
And
Agrippa
saide
vnto
Paule
.
The
Apostle
preuailed
thus
farre
at
least
,
that
hee
wronge
out
of
king
Agrippa
a
confession
though
it
were
not
voluntarie
:
as
those
vse
to
yeelde
,
who
can
no
longer
resist
the
trueth
,
or
at
least
to
shewe
some
token
of
assent
.
Agrippa
his
meaning
is
that
hee
will
not
willingly
become
a
Christian
,
yea
that
he
will
not
bee
one
at
all
:
and
yet
that
hee
is
not
able
to
gainesay
,
but
that
he
is
drawne
after
a
sort
against
his
wil.
Wherby
it
appeareth
how
great
the
pride
of
mans
nature
is
,
vntill
it
bee
brought
vnder
to
obey
by
the
Spirit
of
God
.
Interpreters
expound
this
en
olige
diuersly
.
Valla
thought
that
it
ought
to
be
translated
thus
,
Thou
dost
almost
make
me
a
Christian
.
Erasmus
doth
translate
it
,
a
litle
.
The
old
interpreter
dealeth
more
plainely
,
in
a
little
.
Because
translating
it
word
for
word
,
he
left
it
to
the
readers
to
iudge
at
their
pleasure
.
And
surely
it
may
fitly
be
referred
vnto
the
time
,
as
if
Agrippa
had
said
,
Thou
wilt
make
me
a
Christian
streight
way
,
or
in
one
moment
.
If
any
man
obiect
that
Paules
answere
doth
not
agree
thereto
,
we
may
quickly
answere
:
For
seeing
the
speech
was
doubtfull
:
Paul
doth
fitly
apply
that
vnto
the
thing
,
which
was
spoken
of
the
time
.
Therefore
seing
Agrippa
did
meane
that
he
was
almost
made
a
Christian
in
a
small
time
:
Paul
addeth
that
he
doth
desire
that
as
wel
he
,
as
his
companions
might
rise
from
small
beginnings
,
and
profite
more
and
more
:
and
yet
I
doe
not
mislike
that
,
that
en
oligo
doth
signifie
as
much
as
almost
.
This
answere
doeth
testifie
with
what
zeale
to
spread
abroad
the
glory
of
Christ
,
this
holy
mans
breast
was
enflamed
,
when
as
hee
doeth
patiently
suffer
those
bounds
wherewith
the
Gouernour
had
bound
him
,
and
doth
desire
that
hee
might
escape
the
deadly
snares
of
Satan
,
&
to
haue
both
him
&
also
his
partners
to
be
partakers
with
him
of
the
same
grace
,
being
in
the
meane
season
content
with
his
troublesome
and
reprochfull
condition
.
We
must
note
that
he
doth
not
wish
it
simplie
:
but
from
God
,
as
it
is
he
which
draweth
vs
vnto
his
son
:
because
vnlesse
he
teach
vs
inwardly
by
his
Spirit
,
the
outward
doctrine
shall
alwayes
wax
cold
.
Except
these
bonds
.
It
is
certaine
that
Paul
his
bonds
were
not
so
hard
,
no
yet
did
they
cause
him
such
sorrowe
,
wherein
hee
did
oftentimes
reioyce
,
&
which
he
doth
mention
for
honours
sake
,
as
being
the
badge
of
his
ambassage
:
but
hee
hath
respect
to
those
to
whom
hee
wisheth
faith
without
trouble
or
crosse
.
For
those
who
did
not
as
yet
beleue
in
Christ
,
were
farre
from
that
affection
,
to
be
readie
to
striue
for
the
Gospel
.
And
surely
it
behooueth
all
the
godly
to
haue
this
gentlenesse
and
meekenesse
,
that
they
patiently
beare
their
owne
crosse
:
and
that
they
wish
well
to
others
,
and
studie
so
much
as
in
them
lieth
to
ease
them
of
all
trouble
,
and
that
they
doe
in
no
case
enuie
their
quietnesse
and
myrth
.
This
courtesie
is
farre
contrarie
to
the
bitternesse
of
those
,
who
take
comfort
in
wishing
that
other
men
were
in
their
miserie
.
31
They
spake
togither
.
In
that
Paul
is
acquitted
by
the
iudgement
of
them
all
,
it
turned
to
the
great
renowne
of
the
Gospel
.
And
when
Festus
agreeth
to
the
rest
he
condemneth
himselfe
:
seing
he
had
brought
Paul
into
such
straites
through
his
vniust
dealing
,
by
bringing
him
in
daunger
of
his
life
vnder
colour
of
chaunging
the
place
.
And
though
it
seemeth
that
the
appeale
did
hinder
the
holy
man
:
yet
because
this
was
the
onely
way
to
escape
death
,
he
is
content
,
and
doth
not
seeke
to
get
out
of
that
snare
:
not
onely
because
the
matter
was
not
euen
nowe
safe
and
sound
,
CHAP.
XXVII
.
1
ANd
after
that
it
was
decreed
that
we
should
saile
into
Italie
,
they
deliuered
both
Paul
and
also
certaine
other
prisoners
to
a
Centurion
named
Iulius
,
of
the
bande
of
Augustus
.
2
And
we
entred
into
a
ship
of
Adramythium
,
purposing
to
saile
by
the
coastes
of
Asia
,
and
we
launched
forth
,
hauing
Aristarchus
of
Macedonia
,
a
Thessalonian
with
vs
.
3
And
the
next
day
we
arriued
at
Sidon
,
&
Iulius
did
courteously
intreat
Paul
,
and
suffered
him
to
go
to
his
friends
,
that
they
might
refresh
him
.
4
And
when
we
were
gon
thence
,
we
sailed
hard
by
Cyprus
,
because
the
windes
were
contrarie
.
5
And
when
we
had
sailed
on
the
sea
which
is
ouer
against
Cilicia
and
Pamphilia
,
we
came
to
Myra
a
Citie
of
Lycia
:
6
And
when
the
Centurion
had
found
there
a
ship
of
Alexandria
sailing
into
Italie
,
he
put
vs
in
it
.
7
And
when
we
had
sailed
slowly
manie
dayes
,
and
were
scarce
come
ouer
against
Cnidus
,
because
the
wind
did
let
vs
,
we
sailed
hard
by
Creta
beside
Salmone
:
8
And
with
much
adoe
we
sailed
beyond
it
,
and
came
to
a
certaine
place
,
which
is
called
the
faire
Hauens
,
neere
vnto
which
was
the
Citie
of
Lasea
.
1
Luke
setteth
downe
Pauls
voyage
by
sea
most
of
all
to
this
ende
,
that
wee
may
knowe
that
hee
was
brought
to
Rome
wonderfully
by
the
hand
of
God
:
and
that
the
glory
of
God
did
manie
waies
appe●re
excellent
in
his
doings
and
sayings
euen
in
the
very
iourney
:
which
did
more
establish
his
Apostleship
.
He
is
deliuered
to
be
carried
with
other
prisoners
:
but
the
Lorde
doth
afterward
put
great
difference
betweene
him
and
the
euill
doers
,
who
were
in
bonds
as
well
as
he
.
Yea
moreouer
we
shall
see
how
the
captaine
doth
lose
him
and
let
him
be
at
libertie
when
the
rest
lie
bound
.
I
know
not
what
bande
that
was
which
Luke
calleth
the
band
of
Augustus
,
vnlesse
peraduenture
it
be
that
which
was
commonly
called
the
Pretors
bande
,
before
the
monarchie
of
the
Cesars
.
And
Luke
setteth
downe
in
plaine
words
that
they
were
put
in
a
ship
of
Adramittium
:
because
they
shoulde
saile
by
the
coast
of
Asia
.
For
Adramittium
is
a
Cittie
of
Eolia
.
I
cannot
tell
out
of
what
hauen
they
launched
:
because
they
could
not
saile
with
a
straight
course
to
Sidon
,
vnlesse
the
Mappes
doe
greatly
deceiue
mee
.
Wee
may
well
gesse
that
they
were
brought
thither
,
either
because
they
coulde
finde
a
shippe
no
where
else
,
or
else
because
they
were
to
take
the
other
prisoners
of
whom
mention
is
made
,
out
of
that
region
.
And
there
continued
with
vs
.
Luke
seemeth
so
to
commende
one
mans
constancie
,
that
he
nippeth
the
rest
.
For
there
were
moe
which
did
accompanie
him
to
Ierusalem
:
whereof
we
see
two
onely
which
remained
with
him
.
But
because
it
may
be
that
the
rest
were
letted
with
some
iust
causes
,
or
that
Paule
refused
to
haue
them
to
minister
vnto
him
,
I
will
say
nothing
either
way
.
Neither
is
it
an
vnmeete
thing
to
say
that
Luke
had
some
especiall
reason
for
which
he
doth
commend
this
man
aboue
the
rest
,
albeit
he
was
but
one
of
many
.
Surely
it
is
likely
that
hee
was
a
rich
man
,
seing
he
was
able
to
beare
the
charges
whereat
he
was
by
the
space
of
three
yeares
,
hauing
left
his
house
.
3
He
suffered
him
to
goe
to
.
Paule
might
haue
hid
himselfe
in
a
large
Citie
,
which
ioyned
to
the
sea
:
but
he
was
bound
with
the
Oracle
,
that
he
could
not
withdraw
himselfe
from
the
calling
of
God
.
Again
bicause
the
Centurion
had
so
courteously
intertained
him
,
that
he
suffered
him
to
go
to
his
friends
that
they
might
dresse
&
refresh
him
,
whom
he
might
haue
left
in
the
stincking
shippe
,
hee
ought
not
ne
could
he
prouide
for
his
owne
life
with
the
other
mans
daunger
without
filthy
trechery
.
Neither
must
we
in
any
case
suffer
those
who
haue
courteously
intreated
vs
to
be
deceiued
by
their
courtesie
through
our
fault
.
Let
the
readers
fet
the
voyage
whereof
Luke
speaketh
out
of
those
which
describe
places
and
countries
▪
onely
I
say
thus
much
,
that
all
that
which
is
said
tendeth
to
this
end
,
that
we
may
know
that
their
sayling
was
dangerous
&
tempestuous
,
after
that
they
were
once
gone
out
of
the
hauen
of
Sidon
,
vntil
they
came
neere
to
Melita
:
&
that
afterward
the
mariners
did
striue
long
time
with
contrarie
windes
,
vntill
a
cruell
storme
arose
,
whose
end
was
shipwracke
as
we
shall
see
.
9
And
when
much
time
was
spent
,
and
when
sailing
was
now
iepardous
,
because
also
the
time
of
fasting
was
now
passed
:
Paul
admonished
them
,
10
Saying
to
them
,
Syrs
,
I
see
that
this
voyage
will
be
with
hurt
and
great
losse
not
onely
of
the
burthen
and
of
the
ship
,
but
also
of
our
soules
.
11
But
the
Centurion
beleeued
rather
the
Gouernor
and
the
master
of
the
ship
,
then
those
things
which
were
spoken
of
Paul
.
12
And
because
the
hauen
was
vnfit
to
winter
in
,
many
tooke
counsell
to
depart
thence
,
if
by
any
meanes
they
might
come
to
Phenice
,
and
there
winter
.
That
is
a
hauen
of
Candie
,
and
lieth
toward
the
Southwest
and
by
west
,
and
Northwest
and
by
west
.
13
And
when
the
South
wind
blewe
softly
,
supposing
to
obtaine
their
purpose
,
when
they
had
loosed
neerer
,
they
sailed
beyond
Candie
.
14
But
not
long
after
there
arose
ouer
against
it
a
stormie
wind
,
which
is
called
Euroclydon
.
15
And
when
the
ship
was
caught
,
and
could
not
resist
the
wind
,
we
let
her
goe
and
were
carried
away
.
16
And
when
we
were
carried
into
a
certaine
Ile
called
Candie
,
we
could
scarce
get
the
boat
:
17
Which
they
tooke
vp
,
and
vsed
helpes
,
vndergyrding
the
shippe
,
and
fearing
least
they
shoulde
fall
into
Syries
,
they
strake
saile
and
so
were
carried
.
18
And
when
wee
were
tossed
with
an
exceeding
tempest
,
on
the
morrowe
they
lightned
the
ship
:
19
And
the
thirde
day
wee
cast
out
with
our
owne
handes
the
tackling
of
the
shippe
.
20
Furthermore
when
neither
sunne
nor
starres
appeared
now
many
dayes
,
and
no
small
tempest
lay
vpon
vs
,
all
hope
that
wee
should
be
saued
,
was
then
taken
away
.
9
When
sailing
was
nowe
ieoperdous
.
He
doth
not
onely
meane
that
the
windes
were
contrary
then
,
but
also
that
the
time
of
the
yeare
was
not
then
commodious
,
which
hee
expresseth
more
plainely
afterwarde
,
when
he
saith
that
the
fast
was
passed
:
for
I
thinke
that
this
worde
was
added
by
way
of
exposition
,
to
note
the
end
of
haruest
.
Neither
doe
I
passe
for
that
,
that
that
solemne
time
of
fasting
whereof
Luke
speaketh
,
was
straunge
to
the
Centurion
and
the
rest
of
the
mariners
:
for
hee
noteth
out
the
times
of
the
yeare
according
to
the
custome
of
the
Iewes
.
Furthermore
wee
neede
not
doubt
but
that
it
was
the
haruest
fast
.
Though
I
am
not
of
their
minde
,
who
thinke
that
it
was
one
of
the
fower
fastes
which
the
Iewes
did
appoint
after
the
carrying
away
into
Babylon
.
For
Luke
woulde
not
haue
put
downe
simplie
without
adding
any
distinction
,
the
thirde
fast
which
was
in
the
seuenth
moneth
,
seeing
it
was
not
more
famous
than
the
rest
,
being
commaunded
to
bee
kept
because
of
the
death
of
Godolia
,
and
because
of
the
destruction
of
the
rest
of
the
people
.
Againe
,
I
cannot
tell
whether
that
custome
were
retained
by
the
people
after
their
returne
it
is
more
likely
that
he
meaneth
the
feast
of
the
attonement
,
wherein
the
Lord
commanded
them
to
humble
their
soules
seuen
dayes
.
And
they
beganne
the
tenth
day
of
the
seuenth
moneth
:
11
But
the
Centurion
.
The
Centurion
is
not
reproued
because
hee
harkned
rather
to
the
master
and
gouernour
of
the
shippe
than
to
Paul
.
For
what
should
he
haue
done
?
For
though
hee
did
well
like
Paule
his
counsell
in
other
matters
,
yet
hee
knew
that
hee
was
vnskilfull
in
sayling
.
Therefore
he
suffered
himselfe
to
be
gouerned
by
those
which
were
expert
,
which
was
a
point
of
a
wise
and
modest
man
.
Yea
verie
necessitie
did
almost
compel
him
to
doe
this
:
for
the
hauen
was
not
commodious
to
Winter
in
.
Neither
did
the
Gouernour
giue
counsell
to
commit
the
shippe
to
the
maine
sea
;
but
to
thrust
in
into
the
next
hauen
,
which
was
almost
in
view
.
So
that
with
taking
a
little
paines
they
might
commodiously
passe
the
winter
.
Luke
reciteth
this
not
in
vaine
:
but
that
we
may
know
that
Paul
was
from
the
beginning
furnished
with
the
sense
of
the
Spirit
,
so
that
he
did
better
see
what
things
were
profitable
than
did
the
masters
.
We
know
not
whether
he
were
taught
by
Oracles
,
or
whether
he
gaue
this
counsell
through
secreat
inspiration
.
This
is
certaine
,
that
it
serued
afterward
to
his
commendation
.
Furthermore
in
that
he
saith
that
they
sailed
beyond
the
coast
of
Candie
,
vntil
they
were
caught
and
carried
away
,
our
friend
Beza
doth
iustly
reproue
the
errour
of
interpreters
in
this
worde
asson
,
who
make
of
an
aduerbe
the
name
of
a
Citie
.
15
When
the
shippe
was
caught
.
Luke
saieth
that
that
fell
out
heere
,
which
vseth
to
fall
out
in
extreame
danger
:
namely
,
they
suffered
themselues
to
be
carried
of
the
winds
.
Seing
they
were
first
gone
some
space
,
and
the
marriners
thought
that
all
things
fel
out
as
they
would
haue
it
,
vndoubtedly
they
did
deride
Paul
his
admonition
:
as
rash
men
vse
commonly
to
wax
proud
,
if
fortune
fauour
them
.
Being
now
caught
,
they
are
grieuously
punished
for
their
boldnesse
:
yea
when
they
drewe
neere
to
an
hauen
,
they
were
no
lesse
affraid
least
they
should
breake
the
shippe
,
then
they
were
before
of
ouerturning
the
same
.
Luke
doeth
diligentlie
note
all
these
things
,
out
of
which
we
may
gather
,
that
the
storme
was
so
vehement
and
fierce
,
and
that
it
continued
still
at
one
stay
,
that
they
were
still
in
daunger
of
death
.
Also
he
declareth
that
they
did
couragiously
vse
all
remedies
,
which
might
saue
them
from
suffering
shipwrack
,
and
that
they
spared
not
the
marchandize
and
tackling
:
whence
we
gather
that
they
were
enforced
with
a
liuely
feeling
of
danger
,
to
do
what
they
were
able
.
And
Luke
addeth
that
when
they
had
assaied
all
things
,
they
despaired
of
their
safetie
.
And
surely
the
very
darknesse
of
heauen
was
as
it
were
a
graue
.
Neither
need
we
doubt
but
that
the
Lord
meant
by
this
meanes
to
commend
and
make
more
notable
the
grace
of
their
deliuerance
which
insued
shortly
after
.
Neuerthelesse
hee
suffered
his
seruant
to
labour
with
the
rest
,
vntill
he
thought
he
should
die
.
For
hee
did
not
appeare
vnto
him
by
his
Angell
,
before
it
might
seeme
that
hee
was
past
hope
of
recouery
.
Wherefore
his
bodie
was
not
onely
tost
amidst
many
stormes
:
but
his
soule
was
also
shaken
with
violent
tentations
.
Notwithstanding
the
end
doth
shew
that
he
stood
vpright
by
faith
,
so
that
he
did
not
faint
.
Luk
speaketh
nothing
of
his
praiers
:
but
bicause
he
himselfe
saith
afterward
that
the
Angel
of
God
,
whom
he
serued
,
appeared
to
him
,
it
is
likely
that
when
others
did
cursse
both
heauen
and
earth
,
he
made
his
praiers
to
God
,
and
so
was
quiet
,
and
did
patientlie
tarrie
the
Lords
leisure
.
And
whereas
he
saith
that
al
hope
of
safety
was
taken
away
:
it
must
not
bee
referred
vnto
his
sense
,
but
onely
vnto
the
meanes
which
men
coulde
vse
:
as
if
hee
shoulde
say
,
that
thinges
were
so
farre
out
of
order
,
that
there
was
no
safetie
to
be
looked
for
at
mens
hands
.
21
But
after
long
abstinence
Paul
stood
in
the
midst
and
said
,
Syrs
yee
shoulde
haue
harkened
to
me
,
and
not
haue
loosed
from
Candie
,
neither
haue
brought
vpon
vs
this
iniurie
and
losse
.
22
And
now
I
exhort
you
that
yee
bee
of
good
courage
.
For
there
shal
be
no
losse
of
any
mans
life
:
but
onely
of
the
ship
.
23
For
there
stoode
by
me
this
night
the
Angel
of
God
,
whose
I
am
,
and
whom
I
worship
.
24
And
he
said
to
me
,
Feare
not
Paul
,
Thou
must
be
brought
before
Cesar
.
And
behold
God
hath
giuen
thee
all
those
which
saile
with
thee
.
25
Wherefore
be
of
good
courage
Syrs
.
For
I
beleeue
God
that
it
shal
be
so
,
as
it
hath
bin
told
me
.
26
But
we
must
fall
into
a
certaine
Iland
.
27
And
when
the
fourteenth
night
was
come
,
as
wee
sailed
in
the
Adriaticall
sea
,
about
midnight
the
mariners
supposed
that
some
countrie
appeared
to
them
.
28
And
when
they
had
sounded
,
they
found
it
twentie
fadomes
,
and
when
they
were
gone
a
little
farther
they
sounded
againe
,
and
they
founde
it
fifteene
fadomes
.
29
And
fearing
least
they
should
haue
fallen
into
some
rough
places
,
hauing
cast
foure
ancres
out
of
the
sterne
,
they
wished
for
day
.
30
And
when
the
mariners
sought
to
flie
out
of
the
ship
,
when
they
had
let
down
the
boat
into
the
sea
,
vnder
a
colour
as
if
they
would
haue
cast
ancres
out
of
the
fore
ship
,
31
Paul
said
to
the
Centurion
and
the
soldiars
,
vnlesse
these
abide
in
the
ship
,
you
cannot
be
saued
.
32
Then
the
soldiars
cut
off
the
ropes
of
the
boate
,
and
they
suffered
it
to
fall
away
.
21
After
long
abstinence
.
Though
Luke
doeth
not
plainely
expresse
how
the
mariners
and
soldiars
behaued
themselues
,
yet
he
doth
plainely
distinguish
Paul
from
them
,
declaring
that
hee
stoode
in
the
midst
of
them
,
that
he
might
comfort
their
faint
hearts
:
for
no
man
is
fit
to
exhort
but
hee
who
is
himselfe
an
example
of
constancie
and
fortitude
.
Furthermore
Paul
deferred
this
exhortation
,
vntill
they
were
all
euen
at
the
last
cast
.
Wee
may
easily
gather
out
of
the
common
custome
of
the
infidels
,
that
they
raged
and
made
much
adoe
at
the
first
.
A
moderate
and
soft
voice
coulde
neuer
haue
beene
heard
amongst
those
cries
and
tumults
.
Nowe
after
they
bee
wearie
with
working
and
howling
,
they
sit
stil
al
in
a
dampe
,
and
Paul
beginneth
to
speake
to
them
.
Therefore
it
was
meete
that
they
should
languish
like
men
halfe
deade
,
vntill
they
were
somewhat
quiet
,
and
coulde
heare
a
man
which
woulde
giue
them
good
counsell
.
Notwithstanding
Paul
seemeth
to
deale
vnseasonablie
when
as
he
obiecteth
to
them
foolishnesse
,
because
they
woulde
not
doe
after
his
counsell
,
when
all
was
well
,
seing
that
they
knew
that
hee
was
vnexpert
in
sailing
,
as
hee
himselfe
also
knewe
howe
vnskilfull
and
ignorant
he
was
.
But
if
we
consider
what
an
hard
matter
it
is
to
bring
men
vnto
soundnesse
of
minde
,
this
reprehension
was
verie
profitable
.
Pauls
authoritie
shoulde
haue
beene
nothing
worth
,
neither
shoulde
it
haue
moued
them
any
whit
,
vnlesse
they
shoulde
knowe
this
,
that
it
had
not
gone
well
with
them
because
they
had
despised
him
before
.
Chiding
is
in
deede
cruell
and
bringeth
no
comfort
:
but
if
it
be
tempered
with
some
remedie
,
it
is
nowe
a
part
of
the
medicine
.
So
,
after
that
Paule
had
made
the
marriners
attentiue
,
and
had
taught
by
the
verie
euent
th●●
they
ought
to
beleeue
him
,
hee
exhorteth
them
to
bee
of
good
courage
,
and
promiseth
them
safetie
.
And
this
is
a
token
of
no
smal
boldnesse
,
when
hee
saieth
that
they
ought
to
haue
obeyed
him
.
Therefore
hee
testifieth
by
these
wordes
,
that
hee
spake
nothing
vnaduisedly
:
but
did
commaunde
them
to
doe
that
which
God
had
prescribed
.
For
though
wee
doe
not
reede
that
hee
had
some
especiall
reuelation
then
giuen
him
:
yet
hee
himselfe
knewe
that
the
spirite
did
secreatly
gouerne
him
:
so
that
hee
might
without
feare
take
vppon
him
to
giue
counsell
,
seeing
hee
had
the
Spirite
of
God
to
be
his
guide
.
Whereby
that
doeth
better
appeare
which
I
touched
of
late
,
that
Paul
in
speaking
thus
doeth
awake
the
marriners
,
that
they
may
more
attentiuelie
heare
what
hee
will
say
.
Otherwise
it
had
beene
a
ridiculous
thing
for
a
man
which
was
in
daunger
of
drowning
,
to
promise
safetie
to
those
who
were
partakers
with
him
in
like
calamitie
.
23
For
there
stoode
by
mee
.
Least
hee
might
bee
accused
of
rashnesse
,
for
promising
so
fully
that
they
shoulde
bee
all
safe
,
hee
bringeth
in
God
for
his
authour
and
witnesse
.
Neither
is
it
to
be
doubted
but
that
hee
was
fullie
perswaded
that
it
was
a
true
vision
,
so
that
hee
did
not
feare
Sathans
iuglings
.
For
because
that
father
of
lies
doeth
oftentimes
deceiue
men
vnder
a
colour
of
reuelations
,
God
did
neuer
appeare
to
his
seruauntes
,
either
by
himselfe
or
by
his
Angels
,
but
hee
put
them
out
of
doubt
by
shewing
them
some
plaine
and
euident
tokens
:
and
secondly
did
furnish
them
with
the
Spirit
of
descretion
that
they
might
not
bee
deceiued
.
But
Paule
doeth
extoll
the
name
of
his
God
in
plaine
wordes
among
prophane
men
:
not
onely
that
they
may
learne
that
the
true
God
is
worshipped
in
Iudea
,
but
also
that
Paul
himselfe
doth
worship
him
.
They
all
knew
why
hee
was
put
in
prison
.
Now
seing
Angels
come
downe
vnto
him
from
heauen
,
they
may
easily
gather
,
that
his
cause
is
approued
of
God
.
Therefore
there
is
in
these
wordes
a
secreat
commendation
of
the
Gospell
.
Neuerthelesse
wee
see
how
Paul
triumpheth
in
his
bonds
,
when
hee
is
the
minister
of
safetie
to
so
manie
men
,
and
the
interpreter
of
God
.
24
Feare
not
Paule
.
Hee
is
verie
desirous
to
bring
to
passe
that
they
may
giue
God
alone
the
praise
for
their
deliuerance
:
least
these
superstitious
men
doe
falsely
translate
it
vnto
their
idols
:
and
by
this
meanes
hee
inuiteth
them
vnto
the
true
faith
.
But
by
this
it
appeareth
howe
great
the
mens
wickednesse
is
,
in
that
they
shut
their
eares
against
sounde
and
wholsome
counsell
,
and
doe
forthwith
forgette
the
grace
of
God
though
it
were
familiarly
knowne
to
them
.
Yea
(
that
which
worse
is
)
they
doe
not
see
nor
perceiue
it
when
it
is
present
before
their
eies
.
But
howsoeuer
the
more
parte
was
vnthankefull
:
yet
this
Oracle
was
not
reuealed
without
fruite
:
yea
this
was
good
,
that
those
might
bee
made
without
excuse
,
who
did
flatter
themselues
too
much
in
their
deceipte
.
And
seeing
it
was
saide
that
hee
must
bee
presented
before
Cesar
,
it
tended
to
this
ende
,
that
his
confession
might
the
more
strengthen
the
godlie
,
when
as
they
shoulde
knowe
that
hee
came
foorth
from
God
as
a
witnesse
to
confirme
and
auouche
the
doctrine
of
the
Gospel
,
and
that
hee
was
appointed
and
saued
to
that
end
.
Hath
giuen
thee
all
the
soules
.
Luke
seemeth
to
giue
vs
to
vnderstande
by
these
wordes
,
that
Paule
prayed
not
onelie
for
himselfe
,
but
also
for
the
rest
,
that
God
woulde
saue
them
all
from
drowning
.
And
surelie
it
is
likelie
that
seeing
hee
sawe
the
daunger
common
to
them
all
,
hee
was
not
so
carefull
for
his
owne
life
,
that
hee
cared
not
for
the
rest
,
whom
hee
sawe
in
like
daunger
.
Notwithstanding
it
may
bee
that
the
Lorde
did
of
his
owne
accorde
preuent
his
prayers
.
Neither
is
it
any
newe
thing
,
that
his
blessing
shoulde
reach
euen
vnto
the
vnworthie
,
who
are
ioyned
to
the
faithfull
with
any
societie
.
So
hee
woulde
haue
saued
Sodome
if
there
had
beene
tenne
good
men
founde
there
.
Heere
ariseth
a
question
,
howe
farre
the
integritie
of
the
saints
doth
profite
the
wicked
.
First
wee
must
remoue
the
superstition
of
the
Papistes
,
who
when
they
heare
that
God
is
good
to
the
badde
for
the
goods
sake
,
dreame
that
they
bee
mediatours
,
who
obtaine
saluation
for
the
worlde
through
their
merites
.
And
they
bee
twise
fooles
in
that
,
that
they
applie
these
titles
of
the
lyuing
vnto
the
deade
:
and
thinke
that
God
will
bee
fauourable
to
them
for
no
other
cause
,
saue
onelie
because
he
beholdeth
them
,
and
therefore
they
make
them
their
patrons
.
I
omit
that
,
that
by
extolling
mens
merites
they
darken
the
free
goodnesse
of
God
.
Nowe
that
wee
may
aunswere
the
question
propounded
,
wee
must
briefely
note
this
:
that
for
as
much
as
the
good
are
mixed
with
the
badde
,
as
well
prosperitie
as
aduersitie
doeth
happen
as
well
to
the
one
as
to
the
other
:
and
yet
it
falleth
out
sometimes
that
when
the
Lorde
doeth
spare
his
,
he
beareth
also
with
the
wicked
for
a
time
togither
with
them
.
Againe
that
there
bee
manie
causes
,
for
which
God
doeth
good
to
the
wicked
and
reprobate
for
the
faithfuls
sake
.
Hee
blessed
the
house
of
Putiphar
for
Iosephs
sake
,
that
hee
might
mooue
him
to
handle
this
holy
man
gentlie
.
In
the
meane
season
this
is
a
singular
pledge
of
Gods
loue
toward
vs
,
in
that
he
maketh
certaine
droppes
of
his
goodnesse
distil
from
vs
vnto
others
.
25
For
I
beleeue
God
.
Paul
telleth
them
againe
,
whence
hee
had
such
boldnes
,
that
he
affirmeth
that
though
they
be
amidst
infinite
gulfes
of
the
sea
,
yet
shall
they
all
come
safe
to
the
hauen
:
namely
,
because
God
had
promised
it
shuld
be
so
:
in
which
words
the
nature
of
faith
is
expressed
,
when
there
is
a
mutuall
relation
made
betweene
it
and
the
worde
of
God
,
that
it
may
strengthen
mens
minds
against
the
assalts
of
temptations
.
And
he
doth
not
only
exhort
the
mariners
by
his
own
example
to
beleue
:
but
doth
as
it
were
take
vpon
him
the
office
of
a
promiser
,
that
he
may
winne
credite
to
the
Oracle
.
That
which
followeth
immediatly
touching
the
Ile
,
is
a
latter
signe
:
whereby
it
may
more
plainly
appeare
after
the
ende
of
the
matter
,
that
this
their
sailing
was
not
vncertaine
:
otherwise
it
had
bin
to
no
end
for
the
mariners
to
know
how
they
should
escape
.
Therefore
we
see
how
God
doth
giue
that
safetie
which
he
promised
,
a
marke
,
that
it
may
not
seeme
to
come
by
chance
.
Notwithstanding
wee
must
note
that
God
kept
them
still
in
some
doubt
:
partly
that
he
may
exercise
the
faith
of
his
seruant
,
partly
that
they
may
all
knowe
that
Paul
learned
that
of
the
holy
Ghost
,
which
hee
could
not
as
yet
comprehend
by
mans
reason
.
Notwithstanding
Luke
teacheth
in
the
text
it selfe
,
that
he
was
not
beleeued
for
al
this
.
For
seing
the
mariners
thought
that
there
began
some
countrie
to
appeare
vnto
them
,
it
did
not
agree
with
the
promise
made
touching
their
arriuing
in
an
Ile
.
Therefore
wee
see
howe
that
they
were
scarce
enforced
euen
by
experience
,
to
thinke
that
he
spake
the
truth
.
30
And
as
the
mariners
sought
.
The
grace
of
the
holie
spirit
appeareth
in
Paul
euen
in
this
point
also
,
in
that
he
did
wisely
admonish
that
the
mariners
shoulde
not
bee
suffered
to
flie
.
For
why
doeth
not
rather
the
Centurion
or
some
other
of
the
companie
smell
out
their
fraude
,
saue
onely
that
Paul
may
be
the
minister
of
their
deliuerance
euen
vnto
the
end
?
But
it
is
a
maruel
that
he
saith
that
the
rest
could
not
be
saued
vnlesse
the
mariners
shoulde
remaine
in
the
shippe
.
As
if
it
were
in
their
power
to
make
the
promise
of
God
of
none
effect
.
I
aunswere
that
Paul
doeth
not
dispute
in
this
place
precisely
of
the
power
of
God
,
that
hee
may
seperate
the
same
from
his
will
and
from
meanes
:
and
surely
God
doth
not
therefore
commend
his
power
to
the
faithfull
,
that
they
may
giue
themselues
to
sluggishnesse
and
carelesnesse
,
contemning
meanes
,
or
rashly
cast
away
themselues
when
there
is
some
certaine
way
to
escape
.
God
did
promise
Ezechias
that
the
citie
shoulde
be
deliuered
.
If
he
had
set
open
the
gates
to
the
enimie
:
would
not
Iesaias
straightway
haue
cried
,
33
And
when
the
day
began
to
appeare
,
Paul
exhorted
them
all
to
take
meate
,
saying
,
this
is
the
fourteenth
day
,
that
yee
haue
tarried
and
continued
fasting
,
receiuing
nothing
at
all
.
34
Wherefore
I
exhort
you
to
take
meat
:
for
this
no
doubt
is
for
your
health
:
because
there
shall
not
one
haire
fall
from
the
head
of
any
of
you
.
35
And
when
hee
had
thus
spoken
,
hee
tooke
breade
and
gaue
thankes
to
God
in
the
sight
of
them
all
:
and
when
hee
had
broken
it
,
he
began
to
eat
.
36
Then
were
they
all
refreshed
in
their
mindes
,
and
they
also
tooke
meat
.
37
And
al
the
soules
which
were
in
the
shippe
were
two
hundred
threescore
and
sixteene
.
38
And
when
they
had
eaten
inough
,
they
did
lighten
the
ship
,
casting
out
the
wheat
into
the
sea
.
39
And
when
it
was
day
,
they
knewe
not
the
lande
:
but
they
spied
a
certaine
hauen
hauing
a
banke
,
into
the
which
they
minded
to
thrust
the
shippe
.
40
And
when
they
had
taken
vp
the
ankars
,
they
committed
themselues
to
the
sea
:
also
hauing
loosed
the
rudder
bands
,
and
hoysed
vp
the
maine
saile
to
the
wind
,
they
drew
toward
the
shoare
.
41
But
when
they
were
fallen
into
a
place
where
two
seas
met
,
they
thrust
in
the
ship
,
and
the
fore
part
did
sticke
fast
,
and
moued
not
:
but
the
hinder
part
brake
through
the
violence
of
the
waues
.
42
Furthermore
the
soldiars
counsell
was
to
kill
the
prisoners
,
least
any
after
he
had
swomme
out
,
should
escape
.
43
But
the
Centurion
being
desirous
to
saue
Paul
,
kept
them
from
their
purpose
,
and
commaunded
that
those
which
could
swimme
,
should
cast
themselues
first
into
the
sea
and
should
escape
to
land
.
44
And
the
other
some
on
bords
,
and
some
on
broken
peeces
of
the
ship
,
and
so
it
came
to
passe
that
they
all
escaped
safe
to
land
.
33
And
when
the
day
began
.
Whatsoeuer
the
marriners
thinke
,
Paule
his
faith
doth
not
quaile
:
but
he
leaneth
stedfastly
to
the
promise
which
was
made
to
him
.
For
he
doth
not
onely
exhort
them
to
take
meate
,
as
did
he
who
in
extreme
dispaire
vttered
these
words
,
Dine
soldiars
wee
shall
suppe
in
Hell
:
but
continuing
stedfast
in
his
prophecie
,
he
willeth
them
to
be
of
good
courage
.
The
force
of
faith
doth
therein
shew
it self
,
when
as
it
armeth
vs
vnto
patience
,
and
doeth
valiantly
beare
off
and
beate
backe
those
assaultes
wherewith
Sathan
goeth
about
to
shake
it
.
But
whereas
he
saith
that
they
continued
fasting
for
the
space
of
fourteene
dayes
,
it
may
seeme
absurde
and
false
.
There
may
some
one
man
bee
founde
,
which
can
abide
to
fast
long
:
but
it
is
scarse
credible
of
so
great
a
multitude
.
We
may
easily
answere
,
that
Their
vnwonted
abstinence
from
meate
is
vnproperly
called
fasting
:
because
they
had
neuer
filled
their
bellie
during
all
that
time
:
because
those
who
are
in
sorrowe
and
heauinesse
doe
almost
loath
meate
.
And
because
dispaire
was
the
cause
of
this
their
loathing
of
meate
,
he
affirmeth
againe
that
they
shal
liue
,
so
they
bee
of
good
courage
.
For
a
faithfull
minister
of
the
worde
must
not
onely
bring
abroade
the
promises
:
but
also
counsell
men
to
followe
God
whither
soeuer
hee
calleth
them
:
and
that
they
bee
not
slothfull
and
sluggish
.
Furthermore
the
meaning
of
the
wordes
is
this
,
God
hath
determined
to
saue
you
,
this
confidence
ought
to
animate
you
,
and
to
make
you
merie
,
that
you
bee
not
negligent
in
your
owne
businesse
.
35
He
tooke
bread
.
That
hee
may
the
better
encourage
them
by
his
owne
example
,
hee
taketh
breade
and
eateth
.
Luke
saith
that
hee
gaue
thankes
,
not
onely
according
to
his
daily
custome
,
but
because
that
serued
greatly
to
testifie
his
boldnesse
and
good
confidence
.
It
is
not
to
be
doubted
but
that
Paul
himselfe
did
that
when
he
tooke
meate
,
which
he
commaundeth
other
men
:
but
nowe
hee
doeth
not
onely
testifie
his
thankfulnesse
,
neither
doth
he
onely
desire
of
God
that
he
will
sanctifie
the
meate
which
he
is
about
to
eat
:
but
he
calleth
vppon
God
without
feare
who
is
the
authour
of
his
life
,
that
those
poore
wretches
which
were
drenched
in
sorrow
might
conceiue
some
good
hope
.
And
he
preuailed
thus
farre
at
least
,
that
they
gathered
so
much
courage
to
them
as
to
take
meate
:
who
had
through
feare
forgotten
to
care
for
their
life
.
37
All
the
soules
.
The
number
of
the
men
is
recited
first
;
that
it
may
more
plainely
appeare
that
none
of
the
multitude
did
perish
.
For
Luke
doth
not
shew
how
many
men
did
swimme
to
the
shoare
,
but
how
many
were
then
in
the
shippe
.
Secondly
that
the
miracle
may
bee
made
more
euident
and
also
famous
:
for
in
mans
iudgement
it
is
a
thing
vnpossible
that
two
hundred
threescore
and
sixteene
men
should
scape
to
land
hauing
suffered
shipwracke
,
without
losse
of
any
mans
life
.
For
it
is
likelie
that
fewe
had
any
skill
in
swimming
,
except
the
mariners
.
And
though
they
were
somewhat
refreshed
with
the
meat
which
they
had
eaten
:
yet
they
were
brought
so
lowen
with
sorrowe
and
wearisomnesse
,
that
it
is
a
maruel
that
they
were
so
nimble
as
that
they
coulde
moue
their
armes
.
And
nowe
wee
must
consider
what
a
sturre
they
kept
:
whereas
it
is
seldome
seene
that
twentie
or
thirty
men
do
so
swimme
in
danger
,
but
one
of
them
doeth
hinder
or
drowne
another
.
Therefore
God
did
plainelie
stretch
forth
his
hand
out
of
heauen
,
seing
all
those
came
to
shoare
safe
and
sound
,
which
had
cast
themselues
into
the
sea
.
38
And
when
they
had
eaten
inough
.
This
circumstance
doth
shew
that
they
were
at
length
moued
with
Pauls
words
.
It
was
not
yet
light
,
that
they
coulde
knowe
whether
there
were
any
hauen
neere
.
And
yet
they
cast
out
into
the
sea
the
wheat
which
remained
,
that
they
might
lighten
the
shippe
.
They
would
not
haue
done
this
vnlesse
Paul
his
authoritie
had
preuailed
more
with
them
nowe
than
before
.
But
as
all
vnbeleeuers
are
vnstable
,
that
perswasion
did
quickly
vanish
out
of
their
minds
.
41
They
thrust
in
the
shippe
.
And
then
it
might
seeme
that
both
God
had
mocked
Paul
,
and
that
he
with
trifling
had
brought
his
partners
in
a
vaine
hope
,
but
God
did
forthwith
put
away
that
errour
by
giuing
them
prosperous
successe
?
It
was
meet
that
when
the
ship
was
broken
,
they
should
be
so
discouraged
,
and
that
their
soules
should
so
melt
,
that
despaire
might
increase
the
glorie
of
the
miracle
.
For
God
vseth
to
moderate
and
gouerne
his
works
so
,
that
he
maketh
some
shew
of
difficultie
,
by
reason
of
many
lets
which
fall
out
.
By
this
meanes
he
sharpneth
our
senses
vnto
greater
attentiuenesse
,
that
we
may
at
length
learn
that
though
all
the
worlde
striue
against
him
,
yet
will
hee
haue
the
victorie
.
This
is
the
reason
why
he
had
leiffer
draw
Paul
and
his
companions
to
the
shore
after
that
the
shippe
was
lost
,
than
bring
the
shippe
whole
to
land
.
42
The
counsell
of
the
soldiars
.
This
was
too
horrible
vnthankfulnesse
.
Though
the
soldiars
might
thanke
Paule
twise
or
thrise
for
their
liues
,
yet
are
they
minded
to
kill
him
,
for
whose
sake
they
ought
to
haue
spared
the
rest
.
Hee
had
saued
them
euen
as
an
Angel
of
God
:
hee
had
giuen
them
wholsome
counsell
:
hee
had
refreshed
them
in
the
same
day
when
they
were
past
hope
:
and
nowe
they
sticke
not
to
seeke
to
destroy
him
,
by
whom
they
were
so
often
and
so
many
wayes
deliuered
.
Wherefore
if
it
so
fall
out
that
we
bee
ill
rewarded
for
our
good
deeds
,
there
is
no
cause
why
the
vnthankfulnesse
of
men
shoulde
trouble
vs
,
which
is
a
disease
too
common
.
But
they
are
not
onely
vnthankfull
to
Paule
who
was
the
minister
of
their
life
,
but
also
their
filthie
misbeliefe
and
forgetfulnesse
of
the
goodnesse
of
God
doth
bewray
it selfe
.
They
had
of
late
receiued
that
oracle
,
that
their
soules
were
giuen
to
Paul
:
and
now
seeing
they
will
be
saued
after
he
is
dead
,
what
other
thing
goe
they
about
but
to
resist
God
,
that
they
may
saue
themselues
from
death
contrarie
to
his
will
?
Therefore
they
haue
nowe
forgotten
that
grace
whereof
they
tasted
against
their
will
in
extreme
dispaire
:
neither
doth
it
tast
any
longer
,
after
that
they
see
the
hauen
nigh
at
hand
.
But
it
behooueth
vs
to
consider
the
wonderfull
counsell
of
God
as
well
in
sauing
Paul
as
in
fulfilling
his
promise
:
when
as
he
bringeth
those
men
to
land
,
who
did
what
they
could
to
make
his
promise
of
none
effect
.
Thus
doth
his
goodnesse
oftentimes
striue
with
the
wickednesse
of
men
.
Yet
hee
doeth
so
pittie
the
wicked
,
that
deferring
their
punishment
vntill
so
fit
opportunitie
,
he
doth
not
quite
discharge
them
:
yea
the
longer
he
tarrieth
the
more
grieuously
he
punisheth
,
&
so
by
that
meanes
he
maketh
amends
for
his
long
tarrying
.
CHAP.
XXVIII
.
1
AND
when
they
were
escaped
they
knewe
that
the
Ile
was
called
Melite
:
2
And
the
Barbarians
shewed
vs
no
little
kindnesse
:
for
they
kindled
a
fire
and
receiued
vs
all
,
because
of
the
present
showre
,
and
because
of
the
cold
.
3
And
when
Paul
had
gathered
a
bundle
of
stickes
,
and
had
laide
them
on
the
fire
,
a
vyper
came
out
of
the
heat
,
and
lept
on
his
hand
.
4
Nowe
when
the
Barbarians
saw
the
beast
hang
vpon
his
hande
,
they
saide
among
themselues
,
This
man
surely
is
a
murtherer
:
whom
,
though
he
hath
escaped
the
sea
,
vengeance
doth
not
suffer
to
liue
.
5
But
he
shooke
off
the
vyper
into
the
fire
,
and
suffered
no
harme
.
6
But
they
thought
that
it
would
come
to
passe
that
he
would
swell
and
fal
down
dead
sodainly
.
And
as
they
waited
long
,
and
saw
no
harme
come
to
him
,
chaunging
their
mind
,
they
said
he
was
a
God
.
1
That
dolefull
spectacle
is
described
in
the
beginning
of
the
Chapter
,
when
so
many
men
being
wet
,
and
also
all
berayed
with
the
some
&
filth
of
the
sea
,
and
stiffe
with
colde
,
did
with
much
adoe
crawle
to
the
shore
,
for
that
was
all
one
as
if
they
had
beene
cast
vp
by
the
sea
,
to
die
some
other
death
.
After
that
,
Luke
declareth
that
they
were
courteously
intertained
of
the
Barbarians
,
that
they
kindled
a
fire
that
they
might
drie
their
cloathes
,
and
refresh
their
ioynts
which
were
stiffe
with
colde
,
and
at
length
that
they
were
saued
from
the
showre
.
Therefore
in
that
Paul
commendeth
these
dueties
,
he
sheweth
his
thankfulnesse
:
and
so
great
liberalitie
toward
strangers
is
for
good
causes
aduaunced
,
whereof
there
be
rare
examples
in
the
world
.
And
though
common
nature
doth
wring
out
of
the
barbarous
Gentiles
some
affection
of
mercy
in
so
great
necessitie
:
yet
vndoubtedly
it
was
God
which
caused
the
men
of
Melita
to
handle
these
men
so
courteously
,
that
his
promise
might
be
sure
and
certaine
,
which
might
seeme
vnperfect
,
if
the
shipwracke
had
caused
the
losse
of
any
mans
life
.
A
Viper
comming
out
of
the
heat
.
The
very
euent
did
proue
that
Paule
was
a
true
and
vndoubted
prophet
of
God
.
Nowe
that
God
may
make
him
famous
as
well
by
land
as
by
sea
,
hee
sealeth
the
former
myracles
with
a
newe
myracle
:
and
so
hee
ratifieth
his
Apostleshippe
among
the
men
of
Melita
.
And
though
there
were
not
many
which
did
profite
thereby
:
yet
the
maiestie
of
the
Gospell
did
shine
euen
among
the
vnbeleeuers
:
also
this
did
greatly
confirme
the
Oracles
to
the
mariners
,
which
they
had
not
sufficiently
reuerenced
.
Neither
did
the
viper
come
out
of
the
stickes
by
chance
:
but
the
Lorde
did
direct
her
by
his
secreat
counsell
to
bite
Paul
,
because
he
saw
it
would
turne
to
the
glorie
of
his
Gospel
.
4
So
soone
as
the
Barbarians
saw
.
This
iudgement
was
common
in
all
ages
,
that
Those
who
were
grieuously
punished
,
had
grieuously
offended
.
Neither
was
this
perswasion
conceiued
of
nothing
:
but
it
came
rather
from
a
true
feeling
of
godlinesse
.
For
God
,
to
the
ende
hee
might
make
the
world
without
excuse
,
would
haue
this
deepely
rooted
in
the
minds
of
all
men
,
that
calamitie
and
aduersitie
,
and
chiefely
notable
destruction
were
testimonies
and
signes
of
his
wrath
,
and
iust
vengeance
against
sinnes
.
Therefore
so
often
as
wee
call
to
minde
any
notable
calamitie
,
wee
doe
also
remember
that
God
is
soare
offended
,
seeing
hee
punisheth
so
sharpely
.
Neither
did
vngodlinesse
euer
get
the
vpper
hande
so
farre
,
but
that
all
men
did
still
retaine
this
principle
:
that
God
,
to
the
end
hee
may
showe
himselfe
to
be
the
iudge
of
the
worlde
,
doeth
notably
punish
the
wicked
.
But
heere
crept
in
an
errour
almost
alwaies
,
because
they
condemned
all
those
of
wickednesse
,
whom
they
saw
roughly
handeled
.
Though
God
doeth
alwayes
punishe
mens
sinnes
with
aduersitie
:
yet
doth
he
not
punish
euery
man
according
to
his
desertes
in
this
life
,
and
sometimes
the
punishmentes
of
the
godlie
are
not
so
much
punishments
as
tryals
of
their
faith
,
and
exercises
of
godlinesse
.
Therfore
those
men
are
deceiued
,
who
make
this
a
generall
rule
to
iudge
euery
man
according
to
his
prosperitie
or
aduersitie
.
This
was
the
state
of
the
controuersie
between
Iob
and
his
friends
:
Vengeance
doth
not
suffer
.
They
gather
that
he
is
a
wicked
man
,
because
vengeance
doth
persecute
him
though
he
haue
escaped
the
Sea
And
they
feined
that
the
reuenging
Goddesse
did
sit
by
the
seat
of
Iupiter
which
they
commonly
called
Dice
:
grosly
,
I
graunt
,
as
men
ignorant
of
pure
religion
:
and
yet
not
without
some
tollerable
signification
,
as
if
they
had
painted
out
God
to
be
iudge
of
the
world
.
But
by
these
words
the
wrath
of
God
is
distinguished
from
fortune
:
and
so
the
iudgement
of
God
is
auouched
against
all
blind
chances
.
For
the
men
of
Melita
take
it
to
be
a
signe
of
the
heauenly
vengeance
,
in
that
though
Paul
be
saued
yet
can
he
non
be
safe
.
5
Shaking
off
the
viper
.
The
shaking
off
of
the
viper
is
a
token
of
a
quiet
minde
.
For
we
see
how
greatly
feare
doth
trouble
and
weaken
men
:
and
yet
you
must
not
thinke
that
Paul
was
altogether
void
of
feare
.
For
faith
doth
not
make
vs
blockish
as
brainsick
men
do
imagine
,
when
they
be
out
of
danger
.
But
though
faith
doth
not
quite
take
away
the
feeling
of
euils
,
yet
it
doth
temperate
the
same
,
least
the
godly
be
more
afraide
then
is
meet
:
that
they
may
alwayes
be
bold
and
haue
a
good
hope
.
So
though
Paul
vnderstand
that
the
viper
was
a
noysome
beast
,
yet
did
he
trust
to
the
promise
which
was
made
to
him
,
and
did
not
so
feare
her
plaguie
biting
that
it
did
trouble
him
:
Because
hee
was
euen
readie
to
die
if
need
had
been
.
7
Changing
their
mindes
they
said
.
This
so
wonderfull
and
sodaine
a
chaunge
,
ought
to
haue
inwardly
touched
the
men
of
Melita
,
and
to
haue
moued
them
to
giue
the
glory
to
the
mercy
of
god
,
as
they
did
before
to
vengeance
.
But
as
mans
reason
is
alwayes
carried
amisse
vnto
extremities
,
they
make
Paul
at
a
sodaine
a
God
,
whom
they
tooke
before
to
be
a
wicked
murtherer
.
But
if
he
could
not
chose
but
be
the
one
,
it
had
been
better
for
him
to
be
counted
a
murtherer
then
a
God
.
And
surely
Paul
would
rather
haue
wished
to
be
condemned
not
only
of
one
crime
,
but
also
to
haue
susteined
all
shame
,
and
to
haue
beene
thrust
downe
into
the
deepe
pit
of
hell
,
then
to
take
to
him selfe
the
glorie
of
God
:
which
thing
those
knewe
full
well
who
had
hearde
him
preach
amidst
the
stormes
.
Notwithstanding
it
may
be
that
being
taught
afterwarde
,
they
did
confesse
that
God
was
the
authour
of
the
myracle
.
Furthermore
,
let
vs
learne
by
this
historie
with
patient
and
quiet
minds
to
wait
for
the
prosperous
euent
of
things
,
which
seeme
at
the
first
to
tend
toward
the
robbing
of
God
of
his
honour
.
Which
of
vs
would
not
haue
been
terrified
with
this
spectacle
,
which
did
arme
the
wicked
to
slaunder
with
all
manner
of
slaunderous
speeches
the
glory
of
the
Gospel
?
Yet
we
see
how
God
did
in
good
time
preuent
this
inconuenience
:
therfore
let
vs
not
doubt
but
that
after
he
hath
suffered
his
to
bee
darkened
with
clowdes
of
slaunders
,
hee
will
send
:
remedie
in
his
good
time
,
and
will
turne
their
darknesse
into
light
.
In
the
meane
season
let
vs
remember
that
we
must
beware
of
the
iudgement
of
the
flesh
.
And
because
men
doe
alwayes
forget
themselues
,
let
vs
beg
of
God
the
spirit
of
moderation
,
that
he
may
keepe
vs
alway
in
the
right
meane
.
Furthermore
let
vs
learne
by
this
how
readie
the
worlde
is
to
fall
to
superstition
.
Yea
this
wickednes
is
in
a
maner
born
with
vs
,
to
be
desirous
to
adorn
creatures
with
that
which
we
take
from
God
,
Wherefore
no
maruell
if
new
errours
haue
come
abroade
in
all
ages
,
seeing
euery
one
of
vs
is
euen
from
his
mothers
wombe
,
expert
in
inuenting
Idols
.
But
least
men
excuse
themselues
therewithall
,
this
historie
doeth
witnesse
,
that
this
is
the
fountaine
of
superstitions
,
because
men
are
vnthankefull
to
God
,
and
doe
giue
his
glory
to
some
other
.
7
And
in
those
places
were
the
possessions
of
the
chief
man
of
the
yle
,
whose
name
was
Publius
,
who
receiued
vs
and
lodged
vs
courteously
.
8
And
so
it
was
that
the
father
of
Publius
lay
sicke
of
the
feuer
and
blooddie
flux
,
to
whom
Paul
entred
in
:
and
when
he
had
prayed
,
and
had
laid
his
hands
vpon
him
,
he
healed
him
.
9
Therefore
when
hee
had
done
thus
,
the
rest
also
which
had
infirmities
in
the
yle
,
came
and
were
healed
.
10
Who
did
also
giue
vs
great
honor
,
and
when
we
departed
they
laded
vs
with
things
necessarie
.
11
And
after
three
monethes
we
sailed
in
a
ship
of
Alexandria
which
had
wintered
in
the
yle
,
whose
badge
was
Castor
and
Pollux
.
12
And
when
we
came
to
Syracuse
,
we
staied
there
three
dayes
.
13
And
from
thence
we
fet
a
compasse
and
came
to
Rhegium
.
And
after
one
day
when
the
South
winde
blewe
,
we
came
the
next
day
to
Puteoli
.
14
Where
we
found
brethren
,
and
were
desired
to
stay
with
them
seuen
daies
:
&
so
we
came
to
Rome
.
7
And
in
those
places
.
Because
this
name
Publius
is
a
Romane
name
I
suspect
that
this
man
of
whom
mention
is
made
was
rather
a
citizen
of
Rome
,
then
borne
in
the
yle
.
For
the
Grecians
and
other
strangers
were
not
wont
to
borrow
their
names
of
the
latines
,
vnlesse
they
were
men
of
small
reputation
.
And
it
may
be
that
some
of
the
noble
men
of
Rome
came
then
to
see
his
possessions
,
and
is
called
the
chiefe
man
of
the
yle
:
not
because
he
dwelt
there
,
but
because
no
man
could
compare
with
him
in
wealth
and
possessions
.
And
it
is
scarce
probable
that
al
the
whole
multitude
of
Grecians
was
lodged
there
three
dayes
.
I
do
rather
thinke
that
when
he
entertained
the
Centurion
,
he
did
also
honor
Paul
and
his
companions
,
bicause
being
admonished
by
the
myracle
,
hee
did
beleeue
that
he
was
a
man
beloued
of
God
.
Notwithstanding
howsoeuer
it
bee
,
his
hospitalitie
was
not
vnrewarded
.
For
shortly
after
the
Lord
restored
his
father
to
health
by
the
hand
of
Paul
,
who
was
indeed
sicke
of
a
dangerous
disease
.
And
by
this
meanes
he
meant
to
testifie
,
how
greatly
that
courtesie
which
is
shewed
to
menne
in
miserie
and
to
strangers
,
doth
please
him
.
Although
those
who
are
holpen
be
vnmindfull
and
vnthankefull
for
that
benefite
which
they
haue
receiued
,
or
they
bee
not
able
to
recompence
those
who
haue
done
good
to
them
:
yet
god
himself
wil
abundantly
restore
to
men
whatsoeuer
they
haue
bestowed
at
his
commandement
:
&
he
hath
somtimes
appointed
to
those
which
bee
mercifull
and
giuen
to
hospitalitie
,
some
of
his
seruauntes
which
bring
with
them
a
blessing
.
This
was
nowe
great
honour
in
that
Publius
did
lodge
Christ
in
the
person
of
Paule
.
Notwithstanding
this
was
added
as
an
ouerplus
,
in
that
Paul
came
furnished
with
the
gifte
of
healing
,
that
he
might
not
only
recompence
his
courtesie
,
but
also
giue
more
then
he
had
receiued
.
Also
wee
knowe
not
whether
he
learned
the
first
principles
of
faith
,
as
myracles
doe
for
the
most
parte
winne
the
rude
and
vnbeleeuers
vnto
faith
,
Luke
mentioneth
the
kinde
of
disease
,
that
hee
may
the
better
set
foorth
the
grace
of
God
.
For
seeing
it
is
an
harde
matter
to
cure
a
bloodie
fluxe
,
especially
when
the
ague
is
ioyned
therewith
:
the
olde
man
was
cured
thus
sodainly
only
by
the
laying
on
of
hands
and
praier
,
not
without
the
manifest
power
of
God
.
8
And
had
laid
his
hands
vpon
him
.
Paul
declareth
by
prayer
,
that
hee
himselfe
is
not
the
authour
of
the
myracle
,
but
onely
the
minister
,
least
God
be
defrauded
of
his
glory
.
He
confirmeth
this
selfe
same
thing
by
the
externall
signe
.
For
as
we
saw
before
in
other
places
,
the
laying
on
of
hands
was
nothing
els
but
a
solemne
rite
of
offering
and
presenting
.
Wherefore
in
that
Paul
doth
offer
the
man
to
God
with
his
owne
handes
,
he
professed
that
he
did
humbly
craue
his
life
of
him
.
By
which
example
not
only
those
who
haue
excellent
giftes
of
the
Spirite
giuen
them
,
are
admonished
to
beware
least
by
extolling
them selues
,
they
darken
the
glory
of
God
:
but
also
wee
are
all
taught
in
generall
,
that
we
must
so
thanke
the
ministers
of
the
grace
of
God
,
that
the
glory
remaine
to
him
alone
.
It
is
said
in
deede
that
Paule
healed
the
man
which
had
the
bloodie
flixe
:
but
it
is
plainely
expressed
by
the
circumstances
which
are
added
,
that
it
was
God
which
bestowed
this
benefite
,
making
him
the
minister
thereof
.
Whereas
Luke
saith
afterwarde
that
others
which
were
sicke
in
the
yle
were
cured
,
he
doth
not
extend
it
vnto
all
:
but
his
meaning
is
that
the
power
of
God
which
appeared
euidently
ynough
,
was
proued
by
many
testimonies
,
that
the
Apostleship
of
Paul
might
be
thereby
ratified
.
Neither
need
we
doubt
but
that
Paul
sought
as
well
to
cure
their
soules
as
their
bodies
.
Yet
Luke
doeth
not
declare
what
good
he
did
:
saue
only
that
the
Barbarians
gaue
him
and
his
fellowes
victuall
and
necessarie
thinges
when
they
loosed
from
the
hauen
.
In
the
meane
season
wee
must
note
,
that
though
Paul
myght
haue
withdrawen
himselfe
and
haue
escaped
many
wayes
,
yet
was
the
will
of
God
to
him
in
steed
of
voluntarie
fetters
:
because
he
was
often
cited
by
the
heauenly
oracle
to
appeare
before
the
iudgement
seate
of
Nero
,
to
beare
witnesse
of
Christ
.
Againe
,
he
knew
that
if
he
should
run
away
,
he
could
no
longer
haue
preached
the
gospel
,
but
shoulde
haue
lurked
in
some
corner
during
his
whole
life
.
11
In
a
ship
of
Alexandria
.
By
these
wordes
Luke
giueth
vs
to
vnderstand
that
the
former
shippe
was
either
drowned
,
or
els
so
rent
and
beaten
that
it
serued
for
no
vse
afterwarde
:
whereby
the
greatnesse
of
the
shipwracke
doeth
the
better
appeare
.
And
hee
setteth
downe
expresly
that
the
badge
of
the
ship
of
Alexandria
wherin
they
were
carried
to
Rome
,
was
Castor
and
Pollux
,
that
we
may
know
that
Paul
had
not
libertie
graunted
to
sayle
with
such
as
were
like
to
himselfe
:
but
was
enforced
to
enter
into
a
ship
which
was
dedicated
to
two
Idols
.
The
old
Poets
did
feigne
that
Castor
and
Pollux
came
of
Iupiter
and
Leda
:
for
which
cause
they
are
called
in
Greeke
dioscouroi
:
which
word
Luke
vseth
in
this
place
:
as
if
you
should
say
,
Iupiters
sonnes
.
Againe
,
they
said
that
they
are
the
signe
in
the
Zodiacke
called
Gemini
.
There
was
also
another
superstition
among
the
marriners
,
that
those
firie
exhalations
which
appeare
in
tempests
,
are
the
very
same
.
Therefore
in
times
past
they
were
thought
to
be
gods
of
the
seas
,
and
were
therefore
called
vpon
:
as
at
this
day
Nicholas
and
Clement
,
&
such
like
.
Yea
as
in
poperie
they
retain
the
old
errors
changing
the
names
only
:
so
at
this
day
they
worship
these
exhalations
vnder
the
name
of
Saint
Hermes
,
or
Saint
Ermus
.
And
because
if
one
exhalation
appeare
alone
,
it
is
a
dolefull
token
:
but
if
two
together
(
as
Plinie
writeth
)
then
they
foreshewe
a
prosperous
course
.
To
the
end
the
mariners
of
Alexandria
might
haue
both
Castor
and
Pollux
to
fauour
them
:
they
had
both
for
the
badge
of
their
ship
.
Therefore
as
touching
them
,
the
shippe
was
polluted
with
wicked
sacriledge
:
but
because
Paul
did
not
make
choise
thereof
of
his
owne
accord
,
he
is
not
polluted
thereby
.
And
surely
seing
an
Idol
is
nothing
,
it
cannot
infect
the
creatures
of
God
,
but
that
the
faithfull
may
vse
them
purely
and
lawfully
.
And
we
must
needes
thinke
thus
,
that
al
those
blottes
wherewith
Satan
doth
goe
about
to
staine
the
creatures
of
god
through
his
iuggling
,
are
washed
away
by
no
other
means
but
by
a
good
and
pure
conscience
,
whereas
the
wicked
and
vngodly
doe
defile
those
thinges
which
are
of
themselues
pure
,
though
they
do
but
touch
them
.
Finally
,
Paul
was
no
more
defiled
by
entring
into
this
ship
,
then
when
he
did
behold
the
altars
at
Athens
:
because
being
void
of
al
superstition
,
he
knew
that
all
the
rites
of
the
Gentiles
were
meere
illusions
.
Againe
,
the
men
could
not
thinke
that
he
did
agree
to
that
profane
error
.
For
if
hee
had
bin
to
doe
any
worship
to
Castor
and
Pollux
though
it
had
bin
only
for
fashions
shake
,
hee
would
rather
haue
died
a
thousand
deaths
,
then
once
haue
yeelded
.
Therefore
because
he
needed
not
to
feare
any
offence
,
hee
entreth
the
ship
without
any
more
adoe
:
and
vndoubtedly
he
did
this
heauilie
and
with
inward
sorrow
:
because
he
saw
the
honour
which
is
due
to
god
alone
,
giuen
to
vaine
inuentions
.
Therefore
this
ought
to
be
numbred
among
his
exercises
,
in
that
he
had
those
to
be
his
guides
,
who
thought
that
they
were
gouerned
of
Idols
,
and
had
committed
their
ship
to
their
tuition
.
12
When
we
were
come
to
Syracusa
.
Luke
prosecuteth
the
residue
of
the
course
of
their
sayling
,
that
they
arriued
first
in
Sicilia
.
And
after
that
they
fet
a
compasse
by
reason
of
the
tempest
and
raging
of
the
sea
,
and
sailed
ouer
into
Italie
.
And
as
that
hauen
whereof
Luke
speaketh
in
this
place
,
is
the
most
famous
hauen
of
all
Sicilia
:
so
is
it
farther
from
the
coast
of
Italie
then
is
that
of
Messana
,
ouer
against
which
is
Rhegium
,
whereof
he
maketh
mention
.
And
it
is
in
the
countrie
of
the
Brutians
,
as
is
Puteoli
a
citie
of
Campania
.
But
forasmuch
as
the
brethren
kept
Paul
at
Puteoli
seuen
dayes
,
by
this
we
gather
howe
fauourably
&
gently
the
Centurion
handled
Paul
.
Neither
do
I
doubt
but
that
the
holy
man
would
haue
made
him
a
faithfull
promise
that
hee
would
alwayes
returne
in
due
time
.
But
he
was
persuaded
of
his
vprightnesse
,
so
that
he
was
not
afraid
that
he
would
deceiue
him
.
And
now
we
gather
out
of
this
place
,
that
the
seede
of
the
gospell
was
then
sowen
abroade
,
seeing
there
was
some
bodie
of
the
church
euen
at
Puteoli
.
15
And
when
the
brethren
had
heard
of
vs
from
thence
,
they
came
out
to
meece
vs
at
Appii
Forum
,
and
at
the
three
Tauerns
,
whom
when
Paul
sawe
,
hee
gaue
thanks
to
God
and
waxed
bold
.
16
And
when
we
were
come
to
Rome
,
the
Centurion
deliuered
the
prisoners
to
the
chiefe
captaine
of
the
hoast
.
But
Paul
was
suffered
to
dwell
alone
with
a
soldiar
which
kept
him
.
17
And
after
three
dayes
Paul
called
together
the
chiefe
of
the
Iewes
:
and
when
they
were
come
,
he
said
to
them
,
Men
and
brethren
,
though
I
haue
done
nothing
against
the
people
or
ordinances
of
the
Elders
,
yet
was
I
deliuered
a
prisoner
from
Ierusalem
into
the
hands
of
the
Romanes
.
18
Which
when
they
had
examined
me
,
they
would
haue
let
me
go
,
because
ther
was
no
cause
of
death
in
me
.
19
But
when
the
Iewes
spake
contrary
,
I
was
enforced
to
appeale
to
Caesar
:
not
as
if
I
haue
any
thing
to
accuse
my
nation
of
.
20
For
this
cause
therefore
haue
I
sent
for
you
,
that
I
might
see
you
,
and
speake
to
you
.
For
the
hope
of
Israel
am
I
bound
with
this
chain
.
15
When
the
brethren
heard
.
God
did
comfort
Paul
by
the
comming
of
the
brethren
who
came
foorth
to
meet
him
,
that
he
might
the
more
ioyfully
make
hast
to
defend
the
Gospel
.
And
the
zeale
and
godly
care
of
the
brethren
appeareth
therein
,
in
that
they
inquire
for
Pauls
comming
,
and
goe
out
to
meete
him
.
For
it
was
at
that
time
not
onely
an
odious
thing
to
professe
the
christian
faith
,
but
it
might
also
bring
them
in
hassarde
of
their
life
.
Neither
did
a
few
men
only
put
themselues
in
priuate
daunger
:
because
the
enuie
redounded
to
the
whole
Churche
.
But
nothing
is
more
deare
to
them
then
their
duty
wherein
they
could
not
bee
negligent
vnlesse
they
woulde
bee
counted
sluggishe
and
vnthankefull
.
It
had
beene
a
cruell
fact
to
neglect
so
great
an
Apostle
of
Iesus
Christe
,
especially
seeing
hee
laboured
for
the
common
saluation
.
And
now
forasmuch
as
he
had
written
to
them
before
,
and
had
of
his
owne
accord
offered
his
seruice
to
them
,
it
had
been
an
vnseemly
thing
not
to
repay
to
him
brotherly
good
will
and
curtesie
.
Therefore
the
brethren
did
by
this
their
dutifulnes
testifie
their
godlines
toward
Christ
:
&
Pauls
desire
was
more
inflamed
,
bicause
he
saw
frute
prepared
for
his
constancie
.
For
though
he
wer
indued
with
inuincible
strength
,
so
that
he
did
not
depend
vpon
mans
helpe
:
yet
God
who
vseth
to
strengthen
his
by
meanes
of
men
,
did
minister
to
him
new
strength
by
this
means
.
Though
he
were
afterward
forsaken
when
he
was
in
prison
,
as
he
complaineth
in
a
certaine
place
,
yet
did
he
not
despair
:
but
did
fight
no
lesse
valiantly
and
manfully
vnder
Christes
banner
,
than
if
he
had
been
garded
with
a
great
armie
.
But
the
remembraunce
of
this
meeting
did
ferue
euen
then
to
encourage
him
,
16
The
Centurion
deliuered
the
prisoners
.
Luke
doeth
signifie
that
Paul
had
more
libertie
graunted
him
then
the
rest
:
for
this
condition
and
estate
was
peculiar
.
For
he
was
suffered
to
dwell
in
an
house
by
him selfe
,
hauing
one
keeper
with
him
,
where
as
the
rest
were
shut
vp
in
the
common
prison
.
For
the
generall
captaine
knewe
by
Festus
his
reporte
,
that
Paul
was
giltlesse
:
and
the
Centurion
,
as
it
is
likely
,
did
faithfully
rehearse
such
things
as
might
serue
to
bring
him
into
fauour
.
Notwithstanding
let
vs
know
that
God
did
gouerne
from
heauen
the
bondes
of
his
seruant
:
not
only
that
hee
might
ease
him
of
his
trouble
,
but
that
the
faithfull
might
haue
freer
accesse
vnto
him
.
For
he
would
not
haue
the
treasure
of
his
faith
shut
vp
in
prison
,
but
hee
woulde
haue
it
laid
open
,
that
it
might
enrich
many
farre
and
wide
.
And
yet
Paule
was
not
so
at
libertie
,
but
that
he
did
alwayes
carry
a
chaine
.
Luke
calleth
the
generall
captaine
Stratopedarches
,
who
was
appointed
ouer
the
armie
whiche
kept
the
citie
,
as
histories
make
mention
.
17
And
after
three
dayes
.
Paule
his
humanitie
was
wonderfull
,
in
that
,
though
he
had
suffered
such
cruell
iniuries
of
his
nation
,
he
studieth
notwithstanding
to
appease
the
Iewes
which
are
at
Rome
,
and
hee
excuseth
himselfe
to
them
,
least
they
hate
his
cause
,
because
they
heare
that
the
priestes
doe
hate
him
.
He
might
well
haue
excused
him self
before
men
,
if
he
had
passed
ouer
these
Iewes
and
turned
him selfe
to
the
Gentiles
.
For
though
hee
had
continually
in
diuers
places
assayed
to
bring
them
to
Christ
,
yet
they
were
more
and
more
netled
and
moued
?
and
yet
he
had
omitted
nothing
neither
in
Asia
,
nor
in
Grecia
,
neither
at
Ierusalem
,
which
might
mittigate
their
furie
.
Therefore
all
men
would
haue
iustly
pardoned
him
,
if
he
had
let
those
alone
,
whom
he
had
so
often
tried
to
be
of
desperate
pride
.
But
because
he
knew
that
his
master
was
giuen
of
his
father
to
be
the
minister
of
the
Iewes
,
to
fulfil
the
promises
,
whereby
God
had
adopted
to
himselfe
the
seede
of
Abraham
to
be
his
people
:
he
looketh
vnto
the
calling
of
God
and
is
neuer
wearie
.
He
sawe
that
he
must
remaine
at
Rome
seeing
he
had
libertie
graunted
to
teache
,
he
would
not
that
they
should
be
depriued
of
the
frute
of
his
labor
.
Secondly
he
would
not
haue
them
moued
through
hatred
of
his
cause
,
to
trouble
the
church
:
because
a
small
occasion
might
haue
caused
great
destruction
.
Therefore
Paul
meant
to
beware
,
least
according
to
their
wonted
madnesse
they
should
set
all
on
fire
.
I
haue
done
nothing
against
the
people
.
These
two
thinges
might
haue
made
the
Iewes
hate
him
:
either
because
hee
should
haue
done
hurt
to
the
common
wealth
of
his
nation
,
as
som
runnagates
did
increase
their
bondage
which
was
too
cruell
,
through
their
treacherie
:
or
because
he
should
haue
done
somewhat
against
the
worship
of
God
:
for
though
the
Iewes
wer
growen
out
of
kinde
,
&
religion
was
depraued
and
corrupted
among
them
with
many
errours
,
yet
the
very
name
of
the
lawe
,
and
the
worship
of
the
temple
were
greatly
reuerenced
.
Furthermore
,
Paul
denieth
not
but
that
he
did
freely
omit
those
ceremonies
whereto
the
Iewes
were
superstitiously
tied
:
yet
he
cleereth
himselfe
of
the
crime
of
reuolting
whereof
he
might
be
suspected
.
Therefore
vnderstande
those
ordinances
of
the
fathers
,
whereby
the
children
of
Abraham
and
the
disciples
of
Moses
ought
according
to
their
faith
to
haue
beene
distinguished
from
the
rest
of
the
Gentiles
.
And
surely
in
that
he
did
cleeue
so
holily
to
Christe
,
who
is
the
soule
and
perfection
of
the
lawe
,
hee
is
so
farre
from
impairing
the
ordinances
of
the
fathers
,
that
none
did
better
obserue
the
same
.
19
I
was
enforced
to
appeale
.
This
appeale
was
full
of
hatred
and
enuie
for
this
cause
,
because
the
authoritie
and
libertie
of
the
Iewish
nation
did
seeme
to
be
sore
opprest
,
who
coulde
haue
been
content
to
haue
liued
with
their
owne
lawes
.
Secondly
,
because
his
defence
was
ioyned
with
infamie
&
losse
of
all
the
people
.
Therfore
he
answereth
this
obiection
also
:
because
he
was
enforced
with
the
stubbornnes
of
his
enemies
to
flie
to
this
fortresse
.
For
he
is
excused
by
necessitie
,
because
hee
had
no
other
way
to
escape
death
.
And
after
that
hee
had
excused
that
which
was
done
alreadie
,
he
promiseth
that
he
wil
so
handle
his
matter
hereafter
,
that
he
will
not
labour
against
the
Iewes
.
20
For
the
hope
of
Israel
.
Wee
must
vnderstande
much
more
vnder
these
wordes
,
then
Luke
expresseth
:
as
we
gather
out
of
the
answer
,
where
the
Iewes
speak
of
the
sect
:
to
wit
,
repeating
his
speeche
,
which
Luke
omitteth
.
Therfore
Paul
entreated
of
Christ
,
that
it
migh
plainlie
appeare
that
neither
,
the
lawe
nor
the
temple
did
profite
the
Iewes
anye
thing
without
him
:
because
the
couenaunt
of
adoption
is
grounded
in
him
,
and
the
promise
of
saluation
is
in
him
confirmed
.
Neither
did
they
doubt
but
that
the
restoring
of
the
kingdome
did
depend
vpon
the
comming
of
the
Messias
:
and
euen
at
that
time
their
miserie
and
decay
did
increase
the
hope
and
desire
of
him
.
Wherefore
Paul
saieth
for
good
causes
that
he
is
bounde
for
the
hope
of
Israel
.
Whereby
we
be
also
taught
that
no
man
doth
hope
aright
,
but
hee
which
looketh
vnto
Christ
and
his
spirituall
kingdome
:
for
when
he
placeth
the
hope
of
the
godly
in
Christ
,
he
excludeth
all
other
hopes
.
21
But
they
said
vnto
him
,
wee
neither
receiued
letters
from
Iudea
touching
thee
,
neither
did
any
of
the
brethren
come
and
shewe
vs
or
speake
any
euill
of
thee
.
22
But
we
will
heare
of
thee
what
thou
thinkest
:
for
as
concerning
that
sect
,
we
know
that
it
is
spoken
against
euery
where
.
23
And
when
they
had
appointed
him
a
day
,
many
came
to
him
to
his
lodging
:
to
whom
he
expounded
and
testified
the
kingdome
of
God
,
and
persuaded
them
of
Iesus
out
of
the
lawe
of
Moses
and
out
of
the
prophetes
,
from
morning
till
night
.
24
And
certaine
beleeued
those
things
which
were
spoken
,
but
certaine
beleeued
not
.
21
Neither
by
letters
.
The
Priestes
and
Scribes
did
not
hold
their
peace
,
because
they
were
become
more
gentle
towarde
Paule
,
or
to
the
end
they
might
spare
him
:
that
proceeded
rather
of
contempt
or
els
of
despaire
:
because
they
neither
knew
how
to
oppresse
him
when
he
was
so
farre
from
them
,
and
his
carrying
into
Italie
was
to
them
in
steede
of
a
graue
.
For
they
did
lord
it
no
lesse
carelesly
then
proudly
,
so
that
no
body
did
trouble
them
at
home
.
Furthermore
though
the
Iewes
come
not
altogether
rightly
prepared
to
heare
,
yet
they
shewe
some
desire
to
learne
,
when
as
they
doe
not
refuse
to
heare
the
defence
of
his
doctrin
,
which
is
spoken
against
euery
where
.
For
many
doe
stop
the
way
before
themselues
with
this
preiudice
,
because
they
cannot
abide
to
hear
that
which
is
refused
by
common
iudgement
:
but
subscribe
to
the
opinion
of
other
men
to
the
condemning
of
doctrine
which
they
know
not
.
Neuerthelesse
this
is
not
without
fault
(
as
I
said
)
that
they
obect
gain-saying
to
cause
hatred
,
or
to
procure
euill
suspition
:
as
if
it
had
not
beene
said
before
by
Isaias
,
that
god
should
be
a
stone
of
offence
to
al
the
people
.
It
is
vncertaine
whether
vpon
the
day
appointed
Paule
disputed
all
the
day
,
or
they
reasoned
one
with
another
:
saue
only
because
we
may
gesse
by
the
circumstance
of
time
,
that
Paul
did
not
continue
speaking
still
,
For
he
could
scarse
haue
framed
a
speech
which
could
haue
continued
from
morning
to
night
.
Wherefore
I
doe
not
doubt
but
that
after
the
Apostle
had
briefly
expounded
the
summe
of
the
gospel
,
he
graunted
libertie
to
the
hearers
to
propound
questions
,
&
did
make
answere
to
the
questions
which
wer
obiected
to
him
.
But
we
must
note
the
state
of
the
disputation
which
Luke
saith
is
double
.
For
Paul
taught
first
:
after
what
sort
the
kingdome
of
God
was
amongst
them
,
and
principally
what
manner
chiefe
felicitie
and
glory
that
was
which
was
promised
to
them
,
which
the
prophets
doe
so
highly
extoll
.
For
seeing
that
many
of
them
did
dreame
of
a
fraile
estate
of
the
kingdome
of
God
in
the
world
,
&
did
place
the
same
falsly
in
idlenesse
,
pleasure
,
and
in
plentie
of
present
good
things
,
it
was
necessary
that
it
should
be
rightly
defined
,
that
they
might
know
that
the
kingdome
of
God
is
spirituall
:
whose
beginning
is
newnesse
of
life
,
and
the
end
thereof
blessed
immortalitie
and
the
heauenly
glory
.
Secondy
Paule
exhorted
them
to
receiue
Christe
the
authour
of
the
promised
felicitie
,
And
againe
this
second
point
had
two
members
,
for
it
could
not
be
handled
profitably
and
soundly
,
vnlesse
he
did
expound
the
office
of
the
promised
redeemer
:
secondly
vnlesse
he
did
shewe
that
he
is
alreadie
giuen
,
and
that
the
sonne
of
Mary
is
he
in
whom
the
Fathers
hoped
.
It
was
in
deed
a
common
maxime
among
the
Iewes
that
the
Messias
should
come
and
restore
all
things
into
perfect
order
.
But
Paul
laboured
another
point
,
which
was
not
so
well
knowen
:
that
the
Messias
was
promised
,
who
should
with
the
sacrifice
of
his
death
,
make
satisfaction
for
the
sinnes
of
the
world
,
who
should
reconcile
GOD
to
men
,
who
should
purchase
eternal
righteousnes
,
who
should
fashion
men
after
the
image
of
God
,
being
regenerate
with
his
spirit
,
who
should
finally
make
his
faithful
seruants
heires
with
him
of
eternally
life
.
And
that
all
those
thinges
were
fulfilled
in
the
person
of
Iesus
Christe
crucified
.
He
could
not
entreat
of
those
things
,
but
he
must
needes
call
backe
the
Iewes
from
their
grosse
and
earthly
inuentions
into
heauen
,
and
also
take
away
the
stumbling
blocke
of
the
crosse
,
seeing
he
taught
that
there
was
no
other
way
or
meanes
whereby
we
are
reconciled
with
God
.
And
let
vs
note
,
that
(
as
Luke
doth
testifie
)
Paul
tooke
all
that
which
he
spake
of
Christe
out
of
the
law
and
prophets
.
For
true
religion
differeth
from
all
feigned
relig●ons
,
because
the
worde
of
God
alone
is
the
rule
thereof
.
Also
the
church
of
god
differeth
from
all
profane
sects
in
this
,
bicause
it
heareth
him
speake
alone
,
and
is
gouerned
by
his
commandement
.
And
now
by
this
we
see
the
agreement
that
is
between
the
olde
and
the
newe
testaments
to
establish
the
faith
of
Christ
:
secondly
,
that
double
profit
of
the
scripture
which
the
same
Paul
commendeth
in
another
place
:
to
wit
,
that
it
is
sufficient
as
well
to
instruct
those
which
are
willing
to
learne
,
as
to
refute
the
stubbornnesse
of
those
which
set
themselues
against
the
truth
.
24
Some
beleeued
.
Luke
declareth
that
this
was
at
length
the
successe
of
the
disputation
,
that
they
did
not
al
profite
in
the
same
doctrin
.
We
know
that
the
apostle
was
indued
with
such
grace
of
the
spirit
,
that
he
ought
to
haue
moued
stories
:
and
yet
hee
could
not
after
long
disputing
and
testifiyng
,
winne
:
all
men
vnto
Christ
.
Wherefore
let
vs
not
maruell
,
if
the
vnbeliefe
of
many
doe
at
this
day
resist
the
plaine
doctrine
of
the
Gospell
,
and
if
many
remaine
obstinate
,
to
whom
the
truth
of
Christ
is
no
lesse
made
manifest
,
then
the
sunne
at
moone
day
.
Moreouer
those
returne
from
Paul
blinde
&
blockish
,
who
came
vnto
him
willingly
,
as
if
they
had
bin
desirous
to
learne
.
If
there
were
such
stubbornnesse
in
voluntarie
hearers
,
what
maruell
is
it
if
those
refuse
Christe
with
a
malicious
minde
,
who
swell
with
pride
and
malice
,
and
do
openly
flie
and
hate
the
light
.
25
And
when
they
could
not
agree
,
they
departed
after
that
Paul
had
spoken
one
word
,
well
spake
the
holy
ghost
by
Iesaias
to
our
fathers
:
26
Saying
,
Goe
to
this
people
,
and
say
,
ye
shal
heare
with
your
eares
and
not
vnderstande
:
and
seeing
yee
shall
see
,
and
not
perceiue
.
27
For
the
hearte
of
this
people
is
waxed
grosse
,
and
their
eares
are
dull
with
hearing
,
and
with
their
eyes
they
haue
winked
:
least
at
any
time
they
see
with
their
eyes
and
heare
with
their
eares
,
and
vnderstand
with
their
heart
,
&
they
be
conuerted
and
I
heale
them
.
28
Bee
it
knowen
therefore
vnto
you
,
that
this
saluation
of
God
is
sent
to
the
Gentiles
,
and
they
shall
heare
it
.
29
And
when
he
had
said
these
thinges
,
the
Iewes
went
out
from
him
and
had
great
reasoning
among
themselues
.
30
And
Paul
remained
two
yeeres
full
in
a
thing
hee
had
hired
for
himself
,
&
he
receiued
all
those
which
came
in
vnto
him
.
31
Preaching
the
kingdome
of
God
,
and
teaching
those
things
which
concerne
the
Lord
Iesus
,
with
all
boldnesse
,
and
no
man
did
let
him
.
25
And
when
they
could
not
.
The
malice
and
frowardnesse
of
the
vnfaithfull
is
the
cause
of
this
,
that
Christ
who
is
our
peace
and
the
only
bond
of
holy
vnitie
,
is
an
occasion
of
dissention
,
and
doth
cause
those
to
goe
togeather
by
the
eares
,
who
were
friends
before
.
For
behold
when
the
Iewes
come
together
to
heare
Paul
,
they
thinke
all
one
thing
and
speake
all
one
thing
:
they
doe
all
professe
that
they
embrace
the
law
of
Moses
.
So
soone
as
they
heare
the
doctrine
of
reconciliation
,
there
ariseth
dissention
among
them
,
so
that
they
are
diuided
.
And
yet
for
al
this
we
must
not
think
that
the
preaching
of
the
Gospel
is
the
cause
of
discord
:
but
that
priuie
displesure
which
lurked
before
in
their
malicious
minds
,
doth
then
breake
out
:
and
as
the
brightnesse
of
the
sunne
doth
not
colour
things
otherwise
then
they
were
:
but
doth
plainely
shew
the
difference
,
which
was
none
so
long
as
it
was
dark
.
Therfore
seeing
God
doth
illuminate
his
elect
peculiarly
,
and
faith
is
not
common
to
all
men
,
let
vs
remember
that
it
cannot
be
but
that
so
soone
as
Christe
commeth
abroad
,
there
will
be
a
diuision
among
men
.
But
then
let
vs
cal
to
mind
that
which
Simon
foretold
of
him
,
that
he
shall
be
a
signe
which
shall
be
spoken
against
,
that
the
thoughts
of
many
hearts
may
be
disclosed
:
After
that
Paul
.
At
the
first
hee
went
about
to
allure
them
meekelie
and
gently
,
now
so
soon
as
he
espieth
their
obstinacie
,
he
inueigheth
sharply
,
&
doth
seuerely
denounce
the
iudgement
of
God
:
for
the
rebellious
must
be
handeled
thus
,
whose
pride
cannot
bee
tamed
with
plaine
doctrine
.
The
same
order
must
wee
keep
,
wee
must
gently
gouerne
those
who
are
apt
to
be
taught
&
gentle
:
but
we
must
cite
the
stubborne
vnto
Gods
iudgement
seat
.
Whereas
hee
bringeth
in
rather
the
holy
Ghoste
speaking
,
than
the
prophet
,
it
maketh
to
the
credite
of
the
oracle
.
For
seing
God
requireth
that
he
alone
bee
heard
,
doctrine
cannot
otherwise
be
of
authoritie
,
then
if
we
know
that
it
did
proceed
from
him
,
and
that
it
did
not
issue
out
of
mans
braine
.
Againe
,
hee
declareth
therewithall
that
the
stubbornesse
of
one
age
only
,
is
not
there
noted
,
but
that
the
oracle
of
the
spirite
is
extended
vnto
the
time
to
come
.
26
Go
to
this
people
.
This
is
a
notable
place
,
Therefore
the
sum
is
,
that
that
was
fulfilled
which
was
foretold
by
the
prophet
:
&
that
therfore
there
is
no
cause
why
the
reprobate
should
flatter
themselues
,
or
that
the
faithfull
should
be
terrified
as
it
wer
with
som
new
and
vnwonted
thing
.
And
though
it
be
certain
that
this
blindnesse
whereof
the
prophet
spake
,
began
in
his
time
:
yet
Iohn
sheweth
that
it
did
properly
appertaine
vnto
the
kingdome
of
Christ
.
Therefore
Paul
doth
fitly
applie
it
vnto
that
contempt
of
the
Gospel
which
hee
saw
:
as
if
he
should
haue
said
:
this
is
the
very
same
thing
which
the
holy
ghost
foretold
in
times
past
by
the
mouth
of
Isaias
.
And
though
this
place
be
diuersly
applyed
not
only
by
the
Euangelists
,
but
also
by
Paule
himselfe
,
the
shewe
of
contrarietie
is
easily
put
away
and
aunsweared
.
Matthew
,
Marke
,
and
Luke
say
that
this
prophesie
was
fulfilled
,
when
Christ
spake
by
parables
vnto
the
people
,
and
did
not
reueale
to
them
the
mysteries
of
the
kingdome
of
heauen
.
For
then
the
vnfaithful
hard
the
voice
of
God
with
their
outward
eares
,
but
they
did
not
profit
therby
.
Iohn
saith
in
a
sense
not
much
vnlike
to
this
,
that
the
Iewes
wer
not
brought
to
beleeue
,
no
not
with
many
myracles
,
so
that
this
same
prophesie
of
the
prophet
was
fulfilled
.
Least
they
be
conuerted
and
I
heale
them
.
By
this
we
gather
that
the
word
of
God
is
not
set
before
all
men
that
they
may
returne
to
soundnesse
of
minde
:
but
that
the
externall
voice
soundeth
in
the
eares
of
manie
without
the
effectual
working
of
the
Spirit
,
only
that
they
may
be
made
inexcusable
.
And
here
the
pride
of
flesh
doeth
rashly
murmure
against
God
:
as
we
see
many
obiect
,
that
men
are
called
in
vaine
,
yea
absurdlie
,
vnlesse
it
be
in
their
power
to
obey
:
for
though
we
see
no
reason
why
god
appeareth
to
the
blinde
,
and
speaketh
to
the
deafe
:
yet
his
will
alone
which
is
the
rule
of
all
righteousnesse
,
ought
to
bee
to
vs
in
steed
of
a
thousand
reasons
.
In
the
conclusion
wee
must
note
the
wholsome
effect
of
the
word
of
God
:
namely
the
conuersion
of
men
:
which
is
not
onelie
the
beginning
of
health
:
but
also
a
certaine
resurrection
from
death
to
life
.
28
Therefore
be
it
.
Least
the
Iewes
may
afterward
accuse
him
of
reuolting
,
because
hee
forsaketh
the
holy
stock
of
Abraham
and
goeth
to
the
prophane
Gentiles
:
he
denounceth
that
which
the
Prophets
did
so
often
testifie
,
that
The
saluation
whereof
they
were
the
proper
,
at
least
the
principall
heires
,
should
be
translated
vnto
strangers
.
Notwithstanding
whereas
he
saith
that
saluation
was
sent
to
the
Gentiles
:
he
meaneth
,
in
the
second
place
:
to
wit
,
after
that
the
Iewes
had
reiected
it
,
as
we
haue
said
before
more
at
large
.
Therefore
the
sense
is
,
that
there
is
no
cause
why
the
Iewes
should
complaine
,
29
Hauing
much
reasoning
.
No
doubt
the
wicked
were
more
netled
because
he
cited
the
Prophesie
against
them
:
for
they
are
so
farre
from
waxing
meeke
when
they
are
reproued
,
that
they
are
more
inflamed
with
fury
.
This
is
the
reason
why
they
reasoned
when
they
were
gone
out
from
Paul
,
bicause
the
more
part
would
not
be
quiet
.
But
seing
there
was
such
disputing
:
it
appeareth
that
some
did
so
embrace
those
things
which
Paul
had
spoken
,
that
they
doubted
not
to
defend
and
stoutly
to
auouch
that
which
they
beleeued
.
But
it
is
in
vaine
for
any
man
to
obiect
thereupon
,
that
the
Gospell
of
Christ
is
the
seede
of
contention
,
which
commeth
vndoubtedly
from
mans
pride
and
waywardnesse
:
and
assuredly
if
we
will
haue
peace
with
God
,
wee
must
striue
against
those
which
contemne
him
.
30
He
receiued
al.
The
Apostle
shewed
an
excellent
example
of
constancie
,
in
that
hee
offered
himselfe
so
willingly
to
all
those
which
were
desirous
to
heare
him
.
Surely
hee
was
not
ignorant
what
great
hatred
he
did
purchase
:
and
that
this
was
his
best
way
,
if
by
holding
his
peace
hee
might
appease
the
hatred
of
his
aduersaries
.
For
a
man
being
desirous
to
prouide
for
himselfe
alone
,
woulde
not
haue
done
thus
:
but
because
he
remembred
that
he
was
no
lesse
the
seruant
of
Christ
&
a
preacher
of
the
Gospell
when
he
was
in
prison
,
then
if
he
had
bin
at
libertie
,
he
thoght
it
was
not
lawfull
for
him
to
withdraw
himselfe
from
any
which
was
readie
to
learn
,
least
he
should
foreslow
the
occasion
which
was
offered
him
by
God
,
and
therefore
he
did
more
regarde
the
holie
calling
of
God
then
his
owne
life
.
And
that
we
may
knowe
that
he
did
incurre
daunger
willingly
,
Luke
doth
shortly
after
expressely
commend
his
boldnes
:
as
if
he
shuld
say
that
setting
al
feare
aside
he
did
faithfully
obey
the
commandement
of
God
,
neither
was
he
terrified
with
any
daunger
,
but
did
proceed
to
take
paines
with
whomsoeuer
he
met
.
Preaching
the
kingdom
of
God
.
He
doth
not
seperate
the
kingdome
of
God
and
those
thinges
which
belong
to
Christ
as
diuers
things
,
but
doth
rather
adde
the
second
thing
by
way
of
exposition
,
that
we
may
know
that
the
kingdome
of
God
is
grounded
and
contayned
in
the
knowledge
of
the
redemption
purchased
by
Christ
.
Therfore
paul
taught
,
that
men
are
strangers
&
forrayners
from
the
kingdom
of
God
vntil
hauing
their
sins
done
away
they
be
reconciled
to
God
,
&
renewed
into
holines
of
life
by
the
spirit
:
and
that
the
kingdome
of
God
is
then
erected
and
doth
then
florish
among
them
,
when
Christ
the
mediatour
doth
ioyne
them
to
the
father
,
hauing
both
their
sinnes
freely
forgiuen
them
,
and
being
also
regenerate
vnto
righteousnes
,
that
beginning
the
heauenly
life
vpon
earth
they
may
alwayes
haue
a
longing
desire
to
come
to
heauen
,
where
they
shall
fullie
and
perfectly
enioy
glorie
.
Also
Luke
setteth
foorth
a
singular
benifit
of
God
in
that
Paul
had
so
great
libertie
graunted
him
.
For
that
came
not
to
passe
through
the
winking
and
dissimulation
of
those
who
could
hinder
it
,
seeing
they
did
detest
religion
:
but
because
the
Lord
did
shut
their
eyes
.
The
ende
of
the
latter
parte
of
the
commentaries
vpon
the
Acts
of
the
Apostles
.
All
glorie
to
God
.