A
COMMENTARIE
OF
IOHN
CALVINE
VPON
THE
EPISTLE
OF
PAVLE
vnto
the
Philippians
.
1
PAule
and
Timotheus
,
seruants
of
Iesus
Christ
,
to
all
the
Sainctes
in
Christ
Iesus
,
which
are
at
Philippos
,
with
Bishops
and
Deacons
.
2
Grace
be
with
you
,
and
peace
from
God
our
father
,
and
from
our
Lord
Iesus
Christ
.
3
I
thanke
my
God
in
all
remembrance
of
you
.
4
Alwaies
in
all
my
prayers
,
praying
for
you
all
with
ioy
.
5
For
your
fellowship
in
the
Gospell
,
from
the
first
day
vntill
nowe
.
6
Being
thus
perswaded
that
he
that
hath
begunne
a
good
worke
in
you
,
will
finish
it
vnto
the
day
of
Iesus
Christ
.
Cap.
1.
PAule
,
&c.
Séeing
that
it
was
Paule
his
custome
to
write
his
title
,
to
procure
more
credite
vnto
him selfe
and
his
ministerie
:
he
néeded
no
farther
words
of
commendation
vnto
the
Philippians
,
who
had
tried
him
to
be
the
true
Apostle
of
Christ
,
and
did
yet
acknowledge
it
without
controuersie
:
for
constantly
and
in
an
euen
course
they
had
gone
forward
in
the
calling
of
God
.
Bishops
.
He
nameth
the
Pastors
seuerally
for
honors
sake
.
Moreouer
,
hereof
we
may
gather
,
that
the
name
of
a
Bishop
is
common
to
all
the
ministers
of
the
word
,
since
that
he
doth
attribute
mo
Bishops
vnto
one
Church
.
A
Bishop
and
a
Pastor
therefore
signifie
one
thing
.
And
this
place
among
the
rest
is
one
,
which
Hierom
doth
cite
to
proue
the
same
thing
,
in
his
epistle
to
Euagrius
,
and
in
his
exposition
vpon
the
epistle
to
Titus
.
Afterward
it
grewe
to
a
custome
,
that
whome
the
Elders
in
their
seuerall
Churches
had
set
ouer
their
congregation
,
he
alone
should
be
called
a
Bishop
,
notwithstanding
that
procéeded
from
the
custome
of
men
,
and
dependeth
not
vpon
the
authoritie
of
the
Scripture
.
Yet
I
confesse
,
as
the
wittes
and
manners
of
men
are
nowe
,
there
can
no
order
stand
among
the
ministers
of
the
worde
,
except
one
be
sette
ouer
the
rest
.
I
speake
of
the
seuerall
bodies
of
the
Church
,
not
of
whole
prouinces
,
much
lesse
of
the
whole
world
:
notwithstanding
although
we
must
not
contend
about
wordes
,
yet
it
were
farre
better
,
in
speaking
to
follow
the
Holie
Ghost
,
being
the
Author
of
tongues
,
than
to
change
the
formes
of
speaking
set
downe
by
him
,
for
worse
.
For
of
the
corrupt
signification
of
the
worde
,
this
euill
haue
ensued
:
that
,
as
though
all
Elders
were
not
fellowes
called
to
the
same
office
,
one
vnder
the
colour
of
this
newe
name
,
haue
challenged
vnto
him selfe
a
dominion
ouer
the
rest
.
Deacons
.
This
name
may
be
taken
two
manner
of
waies
,
either
for
the
collectors
and
prouiders
for
the
poore
,
or
for
the
Elders
that
were
appointed
Censors
of
their
manners
:
but
because
it
is
more
vsed
by
Paule
in
the
former
sence
,
I
rather
vnderstande
housholders
,
who
were
chiefe
in
receiuing
and
distributing
of
the
almes
.
2
Grace
be
with
you
and
peace
.
Nothing
is
more
to
be
wished
for
,
than
that
God
should
be
fauourable
vnto
vs
,
which
is
signified
by
Grace
:
then
that
from
him
prosperitie
,
and
good
successe
in
all
things
should
procéede
,
which
is
signified
vnder
the
word
Peace
.
For
howbeit
all
things
séeme
to
please
vs
:
if
God
be
angry
,
euen
the
very
blessing
is
turned
into
a
curse
.
Therefore
the
good
will
of
God
,
is
the
onely
foundation
of
our
happines
,
whereby
it
commeth
to
passe
,
that
we
enioy
true
and
perfect
prosperitie
:
and
euen
by
aduersitie
also
,
our
saluation
groweth
forward
.
Moreouer
,
whereas
he
praieth
Peace
from
God
,
we
vnderstand
that
whatsoeuer
goodnes
happen
vnto
vs
,
it
is
the
fruite
of
God
his
liberalitie
.
Neither
must
we
omit
,
that
he
also
praieth
for
these
good
things
,
from
our
Lord
Iesus
Christ
.
For
worthily
is
this
honor
giuen
vnto
him
,
who
is
not
onely
the
minister
and
disposer
of
his
fathers
bountie
toward
vs
,
but
also
worketh
all
things
iointly
together
with
him
.
Yet
the
Apostle
would
note
properly
,
that
all
the
benefits
of
God
doe
come
vnto
vs
thorough
him
.
There
are
some
that
by
the
word
Peace
,
had
rather
vnderstand
the
peace
of
conscience
,
in
the
which
signification
,
I
deny
not
,
but
it
is
sometimes
vsed
.
But
since
it
is
certaine
,
that
the
Apostle
would
here
knit
vp
the
summe
of
all
good
things
,
the
former
interpretation
which
is
giuen
by
Bucere
,
is
more
conuenient
.
Therefore
willing
to
wishe
the
summe
of
all
happines
vnto
the
godly
,
he
commeth
vnto
the
fountaine
it selfe
,
namely
vnto
the
grace
of
God
:
which
alone
doth
not
onely
bring
vs
eternall
blessednes
,
but
is
the
cause
of
all
good
things
in
this
life
.
3
I
thanke
God
.
He
beginneth
with
a
gratulation
for
two
causes
,
that
by
this
reason
he
might
proue
his
loue
to
the
Philippians
,
and
by
praising
those
thinges
that
are
past
,
might
exhort
them
hereafter
to
goe
forward
.
The
other
argument
of
his
loue
,
he
setteth
downe
to
be
the
carefulnes
,
which
he
expressed
in
his
praiers
.
Here
we
must
note
,
that
as
oft
as
he
maketh
mention
of
ioyfull
things
,
forthwith
he
bursteth
forth
into
a
thankesgiuing
,
which
custome
should
also
be
familiar
vnto
vs
.
It
is
also
to
be
noted
for
what
cause
he
giueth
thanks
vnto
God
,
namely
for
the
fellowship
of
the
Philippians
in
the
Gospel
of
Christ
:
for
thereof
followeth
that
it
must
be
acknowledged
to
haue
bene
receiued
of
the
grace
of
God
.
Where
he
saith
,
In
al
remembrance
of
you
,
that
signifie
,
as
oft
as
I
remember
you
.
Alwaies
in
all
my
praiers
.
Ioyne
the
words
thus
,
Praying
alwaies
for
you
all
in
all
my
praiers
.
For
as
before
he
sayd
the
remembrance
of
them
was
the
cause
of
his
ioy
:
so
now
he
addeth
,
that
they
are
in
his
mind
when
he
praieth
.
After
he
addeth
,
that
he
maketh
his
prayer
for
them
with
ioy
.
Ioy
is
referred
to
the
time
past
,
prayer
to
the
time
future
:
for
he
did
reioyce
in
their
happy
beginnings
,
but
wished
their
perfection
.
So
it
behoueth
vs
alwaies
to
reioice
for
the
benefits
of
God
,
which
we
haue
receiued
,
that
we
might
remember
to
desire
of
him
those
things
which
as
yet
we
want
.
5
For
your
fellowship
.
Nowe
omitting
the
other
clause
,
he
sheweth
what
his
ioy
is
:
namely
,
because
they
were
come
into
the
fellowship
of
the
Gospel
,
that
is
,
they
were
made
partakers
of
the
Gospell
,
which
is
wel
knowen
to
be
done
by
faith
:
for
the
gospel
doth
nothing
pertaine
vnto
vs
,
that
we
should
enioy
it
,
vntill
it
be
receiued
of
vs
by
faith
:
although
the
name
of
fellowship
may
be
referred
vnto
the
common
societie
of
the
sainctes
:
as
if
he
should
say
,
they
were
gathered
vnto
al
the
sonnes
of
God
,
into
the
faith
of
the
Gospel
.
Further
when
he
saith
,
from
the
first
day
,
he
commendeth
their
readines
,
because
they
shewed
them selues
easie
to
be
taught
,
so
soone
as
the
doctrine
was
propounded
vnto
them
:
this
word
vntill
now
,
doth
note
their
perseuerance
.
We
know
what
a
rare
vertue
it
is
,
by
and
by
to
follow
God
when
he
calleth
,
&
constantly
to
go
forward
vnto
the
ende
.
For
many
men
are
slow
,
&
hard
to
obey
,
&
more
do
faint
by
lightnes
&
inconstancie
.
6
Being
thus
perswaded
.
To
the
argument
of
his
ioy
,
he
addeth
the
trust
he
had
conceiued
for
the
time
of
their
life
afterward
:
but
some
wil
say
:
how
dare
men
be
so
bold
in
such
weakenes
of
nature
,
among
so
many
hinderances
,
slidings
&
downefals
,
as
to
promise
vnto
them selues
any
thing
touching
to
morrow
?
Truly
Paule
did
not
gather
this
trust
from
the
constancie
&
vertue
of
men
,
but
onely
of
this
,
that
God
had
declared
his
loue
toward
the
Philippians
.
And
this
is
altogether
the
true
acknowledging
of
God
his
benefits
,
when
of
them
we
conceiue
a
matter
to
hope
wel
for
the
time
afterward
:
for
since
they
are
testimonies
both
of
his
bountie
,
&
of
his
fatherly
good
will
toward
vs
,
what
ingratitude
were
it
,
from
thence
to
receiue
no
confirmation
of
hope
,
&
of
his
good
wil
toward
vs
?
Adde
hereunto
that
God
is
not
like
men
,
who
can
be
weary
with
doing
good
,
or
drawn
dry
,
that
he
can
not
.
Therefore
let
the
faithful
exercise
them selues
in
continuall
meditation
of
God
his
benefits
,
that
they
may
cherish
&
confirme
the
hope
of
the
time
to
come
:
&
alwaies
let
them
repeate
this
syllogisme
with
them selues
.
God
neuer
forsaketh
the
works
of
his
owne
hands
which
he
hath
begun
,
as
the
Prophet
witnesseth
.
We
are
the
worke
of
his
hands
,
therfore
he
wil
finish
that
he
hath
begun
in
vs
.
Isai.
64.8
.
When
I
say
we
are
the
worke
of
his
hands
,
I
do
not
take
it
onely
of
his
creation
,
but
by
his
vocation
wherby
we
are
adopted
to
be
his
sons
.
For
this
is
vnto
vs
a
signe
of
our
election
,
that
the
lord
by
his
spirit
hath
effectually
called
vs
vnto
him self
.
But
here
a
question
is
asked
,
whether
any
man
can
be
certaine
of
an
other
mans
saluation
?
For
Paule
speaketh
not
here
of
him self
,
but
of
the
Philippians
,
I
answere
,
that
euery
man
haue
a
farre
other
certaintye
of
his
owne
saluation
,
than
of
other
mens
:
for
the
spirit
of
God
is
vnto
me
a
witnes
of
my
calling
,
as
also
to
euery
one
of
the
elect
:
touching
others
we
haue
no
testimony
,
but
from
the
outward
effect
of
the
spirit
,
that
is
so
farre
as
the
grace
of
God
do
shewe
it selfe
forth
in
them
,
vnto
our
knowledge
.
There
is
therefore
a
great
difference
:
for
the
certeinty
of
faith
remaineth
close
within
,
&
disperse
not
it self
to
others
:
but
whersoeuer
we
behold
,
what
tokens
of
God
his
election
may
be
apprehended
by
vs
,
forthwith
we
must
be
stirred
vp
to
conceiue
a
good
hope
,
as
wel
lest
we
should
be
enuious
toward
our
neighbours
,
&
depriue
them
of
the
equal
&
gentle
iudgement
of
loue
:
as
also
that
they
should
be
thankfull
vnto
God
.
But
this
is
a
generall
rule
,
as
wel
in
vs
as
in
others
,
that
distrusting
our
owne
strength
,
we
should
altogether
depend
vpon
God
only
.
Vntil
the
day
of
Iesus
Christ
.
This
is
especially
to
be
vnderstood
vnto
the
end
of
their
striuing
,
&
that
striuing
is
ended
by
death
:
but
because
the
spirite
is
so
wont
to
speake
in
the
scriptures
,
of
the
last
comming
of
Christ
:
it
shall
be
better
to
extend
the
procéeding
of
grace
,
vnto
the
resurrection
of
the
flesh
:
for
although
they
that
are
deliuered
out
of
this
mortal
body
,
fight
no
more
with
the
lustes
of
the
flesh
,
&
are
without
daunger
of
the
weapon
(
as
they
say
)
yet
it
shall
be
no
absurditie
,
if
they
be
sayd
to
be
in
the
way
going
forward
:
for
as
yet
they
are
not
come
whether
they
desire
,
as
yet
they
doe
not
enioy
that
happines
and
glorye
which
they
haue
hoped
for
:
finally
,
that
daye
hath
not
yet
shined
,
which
should
reueale
the
treasures
hidden
in
hope
.
So
when
we
speake
of
hope
,
we
must
alwaies
turne
our
eies
vnto
the
blessed
resurrection
,
as
vnto
a
marke
.
7
As
it
becommeth
me
so
to
iudge
of
you
all
,
because
I
haue
you
in
my
hart
,
that
you
all
were
partakers
of
my
grace
,
both
in
my
bands
,
and
in
my
defence
,
and
confirmation
of
the
Gospell
.
8
For
God
is
my
witnes
how
I
desire
you
all
,
in
the
bowels
of
Iesus
Christ
.
9
And
this
I
pray
,
that
your
loue
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
iudgement
.
10
That
ye
may
allow
those
things
that
are
excellent
,
that
ye
may
be
pure
and
without
offence
,
vntill
the
day
of
Christ
.
11
Filled
with
the
fruites
of
righteousnes
,
which
are
by
Iesus
Christ
vnto
the
glorie
and
praise
of
God
.
7
As
it
becommeth
me
For
we
are
malicious
interpreters
of
the
gifts
of
God
:
we
accompt
none
for
the
sonnes
of
God
,
but
them
in
whome
the
true
signes
of
godlines
appeare
,
to
whome
the
spirit
of
adoption
sheweth
forth
him selfe
by
his
fruites
.
Therfore
Paule
sayth
:
that
equitie
it selfe
doth
teach
him
this
,
that
he
should
for
euer
hope
well
of
the
Philippians
,
whome
he
sawe
to
be
ioyned
into
the
participation
of
grace
with
him selfe
.
I
haue
not
rashly
translated
this
place
otherwise
than
Erasmus
,
which
the
wise
reader
shall
easily
perceiue
:
for
he
rehearseth
what
iudgement
he
had
of
the
Philippians
,
which
was
the
cause
why
he
did
hope
well
of
them
.
Therefore
he
sayth
,
that
they
were
partakers
with
him
of
the
same
grace
in
his
bands
,
and
in
his
defence
of
the
Gospell
.
To
haue
them
in
his
hart
,
is
to
accompt
them
such
in
the
inward
affection
of
his
hart
:
for
the
Philippians
to
their
power
,
were
alwaies
present
with
Paule
,
that
so
much
as
they
could
,
they
might
be
companions
with
him
,
to
maintaine
the
cause
of
the
Gospell
.
So
though
they
were
farre
of
in
body
,
yet
for
their
kind
affection
,
which
they
had
testified
vnto
him
by
all
possible
duties
,
he
acknowledgeth
them
to
be
in
bands
with
him
.
I
haue
you
therefore
in
my
hart
,
that
is
sincerely
,
and
without
dissembling
.
Truly
,
not
with
a
light
and
doubtfull
opinion
.
Whome
?
The
partakers
of
my
grace
.
In
what
thing
?
In
bands
,
whereby
the
Gospell
is
defended
.
Since
he
acknowledged
them
to
be
such
men
,
it
was
méete
to
hope
well
of
them
.
Of
my
grace
,
and
in
my
bands
.
Before
the
world
this
were
ridiculous
,
to
accompt
imprisonment
for
a
benefit
of
God
,
but
if
we
truely
estéeme
it
,
it
is
no
common
honor
,
wherewith
God
vouchsafeth
vs
,
when
we
suffer
persecution
for
his
truth
:
neither
in
vaine
was
it
sayd
:
Blessed
shall
you
be
when
men
shall
all
maner
of
wayes
reuile
and
trouble
you
for
my
names
sake
.
Matth.
5.11
.
Let
vs
therfore
remember
that
the
fellowship
of
the
crosse
of
Christ
,
as
a
singular
grace
of
God
,
is
with
a
cherefull
and
thankefull
mind
to
be
embraced
of
vs
.
To
his
bands
he
addeth
,
The
defence
and
confirmation
of
the
Gospell
,
that
he
might
the
better
expresse
how
honorable
a
dutie
the
Lord
enioineth
vs
,
when
he
opposeth
vs
against
his
enimies
,
to
giue
testimonie
vnto
his
Gospell
.
For
it
is
as
if
he
should
commaund
vnto
vs
the
patronage
of
his
Gospell
.
With
this
cogitation
Martyrs
being
armed
,
haue
bene
able
to
contemne
all
the
rage
of
the
wicked
,
and
to
ouercome
all
their
torments
:
And
I
would
to
God
this
were
in
the
mindes
of
all
them
,
that
are
called
to
confesse
the
faith
,
that
they
are
Patrons
chosen
by
Christ
to
pleade
his
cause
.
For
being
stayed
vpon
such
a
comfort
,
they
would
be
more
couragious
than
easily
to
be
turned
vnfaithfully
to
fall
from
God
.
But
some
man
will
aske
here
,
whether
the
confirmation
of
the
Gospell
depend
vpon
the
constancie
of
men
?
I
answer
,
that
the
truth
of
God
is
stronger
of
it selfe
,
than
that
it
néedeth
any
other
way
to
be
vpholden
.
For
we
all
are
liers
,
yet
God
remaineth
true
:
yet
it
is
not
absurd
,
that
weake
consciences
by
such
helpes
should
be
confirmed
.
Therfore
this
kind
of
confirmation
which
Paule
remembreth
,
hath
relation
vnto
men
,
as
we
learne
by
our
owne
experience
:
this
at
the
least
is
come
to
passe
by
the
slaughters
of
so
many
Martyrs
,
that
the
Gospell
is
sealed
in
our
harts
as
it
were
by
so
many
seales
.
Whereof
commeth
that
of
Tertullian
:
that
their
bloud
is
the
séede
of
the
Church
,
whome
I
also
haue
imitated
in
a
verse
.
The
holy
bloud
of
martyrd
Saincts
which
God
his
honor
defend
,
Is
like
the
seede
cast
into
earth
which
great
encrease
forth
send
.
8
For
God
is
my
witnes
.
Nowe
he
declareth
more
plainly
his
loue
toward
them
:
for
proofe
whereof
he
addeth
an
othe
:
and
that
iustly
,
because
we
knowe
how
deare
the
building
vp
of
the
Church
is
vnto
God
.
It
was
very
necessary
,
that
the
loue
of
Paule
should
sufficiently
be
testified
vnto
the
Philippians
:
neither
is
this
of
small
force
to
procure
credite
vnto
the
doctrine
,
when
the
people
is
perswaded
that
they
are
beloued
of
their
teacher
.
He
calleth
God
to
be
a
witnes
of
the
truth
,
who
alone
is
truth
,
and
to
be
a
witnes
of
his
affection
,
who
alone
is
the
searcher
of
the
hartes
.
In
this
worde
Desire
,
the
speciall
worde
is
put
for
the
generall
:
it
is
a
signe
of
loue
,
because
we
desire
the
thinges
we
loue
.
In
our
bowells
.
He
opposeth
the
bowells
of
Christ
vnto
carnall
affection
,
that
he
might
signifie
his
loue
to
be
holye
and
godlye
:
for
he
that
loueth
according
to
the
flesh
,
hath
respect
of
his
owne
profite
,
and
may
thereafter
according
to
the
alteration
of
things
and
time
change
his
minde
:
in
the
meane
season
he
admonisheth
by
what
rule
the
affections
of
the
faithful
should
be
examined
:
namely
,
that
forsaking
their
owne
will
,
they
should
suffer
Christ
to
gouerne
them
.
And
certainly
true
loue
can
not
procéede
from
any
other
thing
,
than
from
the
bowels
of
Christ
:
and
this
pricke
should
not
lightly
touch
vs
:
that
Christ
doth
after
a
sort
open
his
bowells
,
whereby
he
might
chearish
mutuall
loue
amongest
vs
.
9
This
I
pray
,
that
your
loue
,
&c.
He
commeth
agayne
vnto
his
prayer
,
which
by
the
waye
he
had
in
one
worde
touched
afore
.
He
sheweth
them
therefore
the
summe
of
those
thinges
which
he
beséeched
of
God
for
them
,
that
they
them selues
also
by
his
example
,
might
learne
to
praye
,
and
aspire
to
the
increase
of
these
giftes
.
Whereas
some
doe
take
the
loue
of
the
Philippians
,
for
the
Philippians
them selues
,
as
commonly
barbarous
men
are
woont
to
speake
:
sauing
your
reuerence
,
your
worship
,
it
is
absurd
:
for
neither
is
there
anye
such
example
extant
in
Paule
,
neyther
had
such
foolishnes
as
yet
come
into
custome
,
beside
the
sentence
shoulde
not
be
full
,
and
otherwise
the
simple
and
naturall
meaning
of
the
wordes
doth
very
well
agrée
:
for
the
true
encrease
of
Christians
,
is
when
they
goe
forward
in
knowledge
and
vnderstanding
,
and
afterward
in
loue
:
therefore
this
worde
In
,
according
to
the
phrase
of
the
Hebrewe
tongue
,
is
taken
here
for
with
,
as
I
haue
also
translated
it
:
except
some
had
rather
expound
it
,
By
,
that
it
should
signifie
the
instrument
,
or
the
formall
cause
:
for
the
greater
increase
we
make
in
knowledge
,
the
more
should
loue
encrease
in
vs
.
Then
the
sense
were
:
that
your
loue
shoulde
encrease
according
to
the
measure
of
your
vnderstanding
.
All
vnderstanding
,
is
taken
for
full
and
sounde
vnderstanding
,
not
for
the
vnderstanding
of
all
things
.
10
That
ye
may
allowe
.
The
definition
of
Christian
wisedome
,
is
to
knowe
that
that
is
to
the
purpose
,
or
profitable
,
not
to
disquiet
the
witte
in
vayne
subtilties
and
speculations
,
for
the
Lorde
will
not
employe
his
seruantes
vnprofitably
,
least
they
shoulde
learne
that
which
shoulde
nothing
auayle
them
.
Hereof
you
may
gather
,
in
what
estimation
the
diuinitie
of
the
Sorbonicall
Sophisters
is
to
be
had
,
wherein
if
thou
spendest
thy
whole
life
,
thou
shalt
no
more
be
edified
touching
the
hope
of
euerlasting
life
,
nor
reape
anye
more
spirituall
profite
,
than
out
of
the
demonstrations
of
Euclides
.
Truely
,
although
it
did
teache
no
false
thing
:
yet
for
this
cause
it
shoulde
worthily
be
accursed
,
because
the
profaning
of
spirituall
doctrine
,
is
verye
daungerous
:
for
the
Scripture
as
Paule
sayth
,
is
profitable
.
2.
Tim.
3.16
.
There
we
can
finde
nothing
but
colde
disputations
about
trifles
.
That
ye
may
be
pure
.
This
is
the
profit
which
we
reape
by
knowledge
,
not
that
euery
man
should
craftilye
prouide
for
his
owne
estate
,
but
that
we
should
liue
with
a
pure
conscience
before
God
.
It
followeth
:
And
without
offence
.
The
Gréeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
of
doubtfull
signification
.
Ghrysostome
doth
expounde
it
actiuely
:
that
like
as
before
God
he
would
haue
vs
pure
and
innocent
:
so
nowe
before
men
he
would
haue
vs
leade
an
honest
life
:
lest
by
any
euill
examples
they
should
hurt
their
neighbours
.
This
I
reiect
not
:
yet
in
my
iudgement
,
the
passiue
signification
agréeth
better
with
the
text
:
for
to
this
ende
did
he
wish
them
wisedome
,
that
with
blameles
steppes
they
should
goe
forward
in
their
vocation
,
vntil
the
day
of
Christ
:
as
contrariwise
by
ignorance
it
commeth
to
passe
,
that
oftentimes
we
fall
,
stumble
,
and
goe
astray
.
And
how
many
offences
Satan
obiecteth
vnto
vs
,
which
might
either
breake
of
our
course
,
or
hinder
it
,
euery
one
of
vs
for
him selfe
haue
experience
.
11
Filled
with
the
fruites
of
righteousnes
.
This
nowe
pertaineth
vnto
the
outward
life
:
for
a
good
conscience
bringeth
forth
her
fruite
by
her
workes
:
therefore
he
desireth
that
they
should
be
fruitefull
in
good
workes
,
vnto
the
glorie
of
God
.
Such
fruites
he
sayth
are
thorough
Christ
,
because
they
procéede
from
the
grace
of
Christ
:
for
this
is
vnto
vs
the
beginning
of
well
doing
,
when
we
are
sanctified
by
his
spirite
:
for
it
rested
vpon
him
,
that
of
his
fulnes
we
all
might
receiue
.
And
because
Paule
here
taketh
a
similitude
from
trées
:
we
are
wild
oliues
and
vnprofitable
,
vntill
we
are
ingraffed
into
Christ
,
who
by
his
liuing
roote
doth
make
vs
fruitfull
trees
,
according
to
that
in
Iohn
.
15.1
.
I
am
the
vine
,
you
are
the
branches
.
He
sheweth
also
the
ende
,
that
we
should
serue
to
the
glorie
of
God
:
for
no
life
is
so
excellent
in
shewe
,
which
is
not
polluted
,
and
stinketh
before
God
,
except
it
be
directed
vnto
this
marke
.
Wheras
Paule
here
nameth
righteousnes
of
works
,
it
maketh
nothing
against
the
frée
righteousnes
of
faith
:
for
it
doth
not
followe
by
and
by
that
there
is
righteousnes
,
where
there
are
the
fruites
of
righteousnes
,
because
that
righteousnes
before
God
is
no
other
thing
,
than
a
full
and
sound
obedience
of
the
lawe
,
which
is
found
in
none
of
the
Saincts
:
who
notwithstanding
according
to
their
measure
of
grace
,
doe
bring
forth
good
and
swéete
fruites
of
righteousnes
:
that
is
to
say
,
because
God
beginneth
in
vs
righteousnes
by
the
regeneration
of
his
spirite
:
so
that
which
wanteth
,
he
supplieth
by
the
remission
of
sinnes
,
that
righteousnes
neuertheles
should
altogether
depend
vpon
faith
.
12
I
would
haue
you
knowe
brethren
,
that
the
things
which
haue
come
vnto
me
,
are
turned
rather
to
the
furtherance
of
the
Gospell
.
13
So
that
my
bands
in
Christ
are
famous
in
all
the
iudgement
hall
,
and
in
all
other
places
.
14
And
many
of
the
brethren
in
the
Lord
,
boldened
by
my
bands
,
dare
more
frankely
speake
the
word
without
feare
.
15
Some
thorough
enuie
and
contention
,
and
some
also
of
good
will
preach
Christ
.
16
Some
I
say
of
contention
preach
Christ
,
not
purely
,
supposing
to
adde
more
affliction
to
my
bands
.
17
But
the
other
of
loue
,
knowing
that
I
am
set
for
the
defence
of
the
Gospell
.
12
I
would
haue
you
know
.
We
all
haue
experience
in
our selues
,
how
much
the
flesh
is
wont
to
be
offended
by
the
humilitie
of
the
crosse
We
suffer
Christ
to
be
preached
vnto
vs
crucified
,
but
when
he
appeareth
with
his
crosse
,
as
if
we
were
amased
with
some
new
sight
,
either
we
runne
away
,
or
are
afraid
,
and
not
onely
in
our
owne
persons
,
but
also
in
the
persons
of
them
which
deliuer
the
Gospell
vnto
vs
.
It
might
haue
happened
vnto
the
Philippians
,
that
by
the
persecution
of
their
Apostle
,
they
might
somewhat
haue
bene
cast
downe
:
and
it
is
credible
,
that
euill
laborers
which
gaped
for
euery
litle
occasion
to
hurt
,
did
not
cease
to
reioyce
at
the
calamitie
of
the
good
man
,
and
thereof
did
make
his
Gospell
to
be
despised
.
And
if
by
this
meanes
they
could
not
profit
,
they
were
ready
to
reuile
him
,
because
he
was
hated
of
the
whole
world
,
and
also
to
put
a
feare
into
the
Philippians
,
least
by
his
vnluckie
fellowship
,
they
should
procure
vnto
them selues
great
enuie
without
cause
amongest
all
men
:
for
these
are
the
vsuall
subtilties
of
satan
.
The
Apostle
méeteth
with
this
danger
,
whilest
he
rehearseth
that
the
gospell
is
furthered
by
his
bands
.
The
ende
therefore
of
this
narration
,
is
to
encourage
the
Philippians
,
that
they
should
not
be
afraid
by
his
persecution
.
13
So
that
my
bands
.
He
put
In
Christ
:
for
,
in
the
busines
or
in
the
cause
of
Christ
:
for
he
doth
signifie
,
that
his
bands
were
famous
to
extoll
the
honor
of
Christ
.
Whereas
some
doe
expound
it
by
Christ
,
it
séemeth
to
be
strained
,
and
I
had
rather
haue
it
famous
than
manifest
,
because
the
report
of
them
brought
honor
to
the
Gospell
:
as
if
he
should
say
,
Satan
went
about
this
thing
,
and
the
vngodly
thought
it
should
so
come
to
passe
,
that
the
Gospell
should
be
destroyed
:
but
God
hath
made
frustrate
,
as
well
his
endeuors
,
as
their
hope
,
and
that
two
manner
of
wayes
:
for
when
before
the
Gospell
was
obscure
and
vnknowne
vnto
many
,
it
is
come
to
passe
,
that
it
is
made
manifest
:
and
not
that
onely
,
but
also
,
that
it
is
made
famous
,
as
well
in
the
iudgement
hall
,
as
in
the
rest
of
the
citie
.
The
iudgement
hall
,
In
castrum
Praetorum
,
I
take
for
the
Court
and
Pallaice
of
Nero
,
which
Fabius
,
and
the
writers
of
that
age
,
call
Augustale
.
For
when
the
name
of
Praetor
was
in
the
beginning
generall
,
and
did
signifie
all
Magistrates
that
had
chiefe
gouernment
,
(
whereof
it
came
to
passe
,
that
the
Dictator
was
called
the
chiefe
Praetor
)
the
custome
afterwarde
remained
:
that
in
warre
the
tent
either
of
the
Consul
,
or
of
him
that
was
Generall
,
was
called
Praetorium
:
but
in
the
citie
,
the
pallaice
of
Caesar
,
of
whom
the
Emperours
tooke
their
Monarchie
:
otherwise
Praetorium
is
also
called
the
Session
of
the
Praetor
.
Many
of
the
brethren
.
By
this
example
we
are
taught
,
that
the
vexations
of
the
Sainctes
which
they
suffer
for
the
Gospell
,
is
vnto
vs
a
cause
of
confidence
.
It
were
in
déede
a
terrible
spectacle
,
and
which
would
rather
tende
to
exanimate
vs
,
if
we
shoulde
onely
beholde
the
crueltie
and
rage
of
the
persecutors
:
but
whilest
the
hande
of
the
Lorde
appeareth
,
which
vnder
the
infirmitye
of
the
crosse
,
doth
make
his
seruants
inuincible
,
and
to
triumphe
:
trusting
hereunto
we
must
be
more
bolde
than
we
are
woont
,
hauing
alreadye
in
the
person
of
our
brethren
,
the
pledge
of
our
victorie
.
The
acknowledging
hereof
,
ought
to
ouercome
our
feare
,
that
in
the
middes
of
dangers
we
should
speake
without
trembling
.
15
Some
truly
.
An other
fruite
of
the
bands
of
Paule
,
because
not
onely
the
brethren
were
encouraged
to
stand
stedfast
in
their
faith
,
by
his
example
,
and
others
to
stande
in
their
estate
,
others
were
made
more
chearefull
to
teach
:
but
also
they
that
wished
him
ill
,
by
an
other
counsell
were
prouoked
to
publish
the
Gospell
.
16
Some
I
say
of
contention
.
An
explanation
,
whereby
he
declareth
more
fully
the
former
sentence
:
for
he
repeateth
two
kindes
of
men
,
who
by
his
bands
were
prouoked
to
preache
Christ
.
Some
were
stirred
vp
by
contention
,
that
is
by
en
euill
affection
:
some
other
by
a
godly
desire
,
because
they
together
would
take
vpon
them
the
defence
of
the
Gospell
.
They
,
he
sayth
,
did
not
preach
Christ
purely
,
because
their
zeale
was
not
aright
.
Neither
doe
this
pertaine
vnto
doctrine
,
because
it
may
be
,
that
he
that
teacheth
moste
sincerely
,
is
not
of
a
sincere
minde
,
but
that
this
was
a
corruption
of
the
minde
,
and
did
not
appeare
in
doctrine
,
we
maye
gather
out
of
the
text
.
Paule
truelye
woulde
not
willingly
haue
séene
the
Gospell
dissembled
with
:
yet
he
testifieth
that
he
reioyceth
in
the
preaching
of
these
men
,
the
which
was
neyther
simple
nor
sincere
.
But
a
question
may
be
asked
,
how
such
preaching
coulde
hurt
him
?
I
aunswere
,
that
there
are
many
occasions
vnknowne
vnto
vs
,
who
doe
not
consider
the
circumstances
of
tymes
.
Another
question
is
asked
,
that
since
the
Gospell
can
not
be
preached
but
of
them
that
vnderstande
it
,
what
cause
moued
them
to
persecute
that
doctrine
which
they
allowed
.
I
aunswere
that
ambition
is
blind
,
yea
a
furious
beast
:
therefore
it
is
no
maruell
,
if
false
brethren
doe
take
occasion
cut
of
the
Gospell
,
to
disquiet
the
good
and
faithfull
Pastors
.
And
truly
Paule
hath
sayd
nothing
here
,
which
my selfe
haue
not
tried
:
for
as
yet
there
liue
some
at
this
day
,
who
haue
preached
the
Gospell
with
none
other
intent
,
than
,
that
by
persecuting
godly
Pastors
,
they
might
yéeld
to
the
furie
of
the
wicked
.
Touching
Paule
his
enimies
,
it
is
not
amisse
to
marke
,
if
they
were
Iewes
,
how
mad
their
hatred
was
,
that
euen
they
forgat
for
what
cause
they
hated
him
:
for
whilest
they
were
carried
away
by
hatred
to
destroy
him
,
they
laboured
in
promoting
the
Gospell
,
for
whose
cause
they
were
angry
with
him
:
but
they
thought
verily
that
the
cause
of
Christ
should
either
stand
,
or
fall
in
the
life
of
one
man
.
But
if
they
that
were
so
seduced
by
ambition
,
were
emulous
among
them selues
:
we
must
acknowledge
the
maruellous
goodnes
of
God
,
who
notwithstanding
gaue
such
successe
to
their
peruerse
endeuors
.
17
That
I
am
set
for
the
defence
.
They
that
loued
Christ
truly
,
thought
it
a
shame
for
them selues
,
if
they
did
not
ioyne
with
Paule
as
companions
,
pleading
his
cause
,
and
so
we
must
doe
:
we
must
succor
the
seruants
of
Christ
being
in
distresse
,
as
much
as
we
may
.
Marke
againe
this
manner
of
speach
,
of
the
defence
of
the
Gospell
:
for
since
Christ
vouchsafeth
vs
such
honor
,
what
excuse
can
we
haue
,
if
we
be
faint
harted
in
his
cause
?
or
what
must
we
looke
for
,
if
we
betray
it
by
our
silence
,
but
that
in
like
manner
he
should
forsake
our
cause
,
who
alone
is
our
Aduocate
and
Patrone
with
God
his
father
.
18
What
then
?
yet
all
maner
of
waies
,
whether
vnder
pretence
,
or
truly
Christ
is
preached
:
and
in
this
I
reioyce
,
and
will
reioyce
.
19
For
I
know
,
that
this
shall
turne
to
my
saluation
,
thorough
your
praier
,
and
by
the
helpe
of
the
spirite
of
Iesus
Christ
.
20
According
to
my
expectation
,
and
hope
,
that
in
nothing
I
shall
be
ashamed
:
but
with
all
confidence
,
as
alwaies
,
so
now
,
Christ
shall
be
magnified
in
my
body
,
whether
it
be
by
life
or
death
.
21
For
Christ
is
to
me
both
in
life
and
in
death
aduantages
18
Yet
all
maner
of
waies
.
Because
the
wicked
minde
of
them
,
of
whome
he
spake
,
might
slaunder
the
grace
of
the
doctrine
,
he
saith
,
that
this
is
greatly
to
be
estéemed
,
because
that
they
promoted
the
Gospell
notwithstanding
,
whatsoeuer
their
intent
was
:
for
God
by
euill
and
wicked
instruments
sometime
bringeth
to
passe
an
excellent
worke
.
Therefore
he
saith
,
he
reioyceth
for
such
successe
,
because
he
was
contented
with
this
only
,
to
sée
the
kingdome
of
Christ
encrease
.
As
when
we
did
heare
that
the
vncleane
dogge
Charles
,
at
Auenion
and
in
other
places
,
did
sowe
the
séedes
of
pure
doctrine
in
manie
mens
hearts
,
we
gaue
thankes
vnto
God
,
who
vsed
this
naughtie
and
desperate
varlet
vnto
his
owne
glorie
.
And
at
this
day
,
we
reioice
that
the
course
of
the
Gospell
is
promoted
by
manie
,
who
haue
a
far
other
purpose
.
But
although
Paule
did
reioice
for
the
encrease
of
the
Gospell
,
yet
would
he
neuer
haue
ordained
such
ministers
,
if
it
had
béene
in
hys
power
.
We
must
therfore
reioice
,
if
by
the
vngodly
God
worketh
any
good
:
yet
we
must
neither
place
such
in
the
ministerie
,
nor
accompt
them
for
the
lawfull
ministers
of
Christ
.
19
For
I
knowe
.
Because
some
did
publish
the
Gospell
,
to
procure
enuie
vnto
Paule
,
that
they
might
the
more
incense
the
crueltie
of
hys
enemies
against
him
:
he
answereth
by
a
Praeocupation
,
that
their
wicked
purposes
shall
not
hurt
him
,
because
God
will
turne
them
to
a
contrary
end
,
as
if
he
should
say
:
Although
they
imagine
my
destruction
,
yet
I
trust
that
all
their
practises
shall
doo
nothing
else
,
but
that
Christ
in
me
may
bée
glorified
,
which
turneth
vnto
my
saluation
.
For
that
hée
speaketh
not
of
the
safetie
of
his
bodie
,
it
is
euident
by
that
which
follow
.
But
from
whence
had
Paule
this
confidence
?
truely
from
that
which
he
teacheth
Rom.
8
,
28.
Vnto
the
true
worshippers
of
God
all
things
helpe
to
their
good
,
although
the
whole
world
with
their
Prince
the
Diuell
conspire
their
destruction
.
By
your
prayer
.
That
he
might
the
more
earnestly
prouoke
them
to
pray
,
he
affirmeth
,
that
hée
trusteth
the
Lord
will
graunt
it
by
their
praiers
.
Neyther
doth
he
dissemble
:
for
he
that
reposeth
succour
in
the
prayers
of
the
Sainctes
,
stayeth
vpon
the
promise
of
God
:
and
yet
nothing
is
derogated
from
the
free
goodnes
of
God
,
wherby
our
prayers
and
supplications
are
made
.
And
by
the
helpe
of
the
Spirite
.
Lest
we
shoulde
thinke
that
because
he
ioyneth
these
two
thinges
in
the
text
,
therefore
they
are
equal
:
the
sentence
must
therefore
thus
be
resolued
:
I
knowe
that
all
this
shall
turne
to
my
saluation
by
the
furtherance
of
the
spirite
,
you
helping
by
your
prayers
:
so
that
the
furtherance
of
the
spirite
is
the
efficient
cause
,
and
prayer
an
inferior
helper
.
The
propertie
also
of
the
Gréeke
worde
is
to
be
noted
:
for
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
when
that
is
supplyed
which
is
wanting
,
according
to
which
signification
,
the
spirite
of
God
powreth
vpon
vs
all
thinges
whereof
we
are
destitute
.
He
nameth
The
spirite
of
Iesus
Christ
,
to
signifie
that
he
is
common
vnto
vs
all
,
if
we
be
Christians
,
because
the
spirite
was
powred
vpon
him
in
all
fulnes
,
that
he
might
distribute
to
euery
one
of
his
members
,
according
to
the
measure
of
his
grace
,
so
much
as
is
expedient
.
20
According
to
my
expectation
.
If
anie
shoulde
obiect
,
whence
haue
you
this
knowledge
?
he
aunswereth
from
hope
:
for
since
it
is
certaine
that
God
will
not
suffer
our
hope
to
be
frustrate
,
our
hope
must
in
no
case
be
doubtfull
.
Therfore
let
the
godly
reader
marke
diligently
this
aduerb
,
According
,
that
he
may
so
certainly
be
resolued
with
him selfe
,
that
it
can
not
be
,
but
the
Lorde
must
aunswere
our
expectation
,
which
is
grounded
in
his
worde
:
for
he
promiseth
that
he
will
neuer
forsake
vs
,
no
not
in
the
middest
of
all
torments
,
if
at
anye
tyme
we
be
called
to
the
confession
of
his
name
:
therefore
let
all
the
godly
hope
by
the
example
of
Paule
,
and
they
shall
not
be
ashamed
.
With
all
confidence
.
We
sée
that
by
hoping
,
he
doth
not
yéeld
to
the
desires
of
the
fleshe
,
but
submitteth
his
hope
to
the
promise
of
God
.
Christ
,
he
sayth
,
shall
be
magnified
in
my
bodye
,
whether
it
be
by
life
,
or
death
.
Although
expressing
his
bodye
namely
,
he
signifieth
that
among
the
combates
of
this
present
life
,
he
is
not
doubtfull
of
the
successe
:
for
of
this
thing
God
hath
assured
vs
:
therefore
if
we
be
framed
to
the
will
of
God
,
and
haue
the
same
purpose
in
our
life
,
that
Paule
had
,
we
hope
for
an
happie
ende
howsoeuer
:
we
néede
no
more
to
feare
lest
anye
euill
should
happen
vnto
vs
:
for
if
we
liue
and
dye
to
him
,
in
life
and
death
we
are
his
.
Rom.
14.8
.
He
sheweth
a
manner
howe
to
magnifie
Christ
,
namely
in
a
perfect
confidence
:
whereof
it
followeth
,
that
he
is
cast
downe
by
our
fault
,
and
extenuated
as
much
as
is
in
vs
,
when
we
faint
thorough
feare
.
Are
not
they
therefore
ashamed
,
who
thinke
it
a
light
fault
to
be
afraide
in
the
confession
of
the
truth
?
but
howe
shoulde
they
be
ashamed
,
when
they
are
so
impudent
,
that
they
dare
also
excuse
the
deniall
of
Christ
.
He
addeth
,
As
alwayes
,
that
by
the
experiments
of
the
grace
of
God
already
past
,
they
might
confirme
their
faith
.
So
in
the
Rom.
5.4
.
Triall
bringeth
hope
.
21
For
in
life
.
Hitherto
in
my
iudgement
,
the
Interpreters
haue
ill
translated
and
expounded
this
place
:
for
thus
they
distinguish
,
that
Christ
was
vnto
Paule
life
,
and
death
was
to
him
aduantage
.
But
I
make
Christ
the
subiect
in
both
the
members
of
the
sentence
,
that
as
well
in
life
as
in
death
,
he
is
sayde
to
be
aduantage
:
for
it
is
common
with
the
Grecians
to
vnderstand
this
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifie
to
.
But
beside
,
that
this
sence
is
not
strained
,
it
agréeth
also
better
with
the
next
sentence
,
and
containeth
more
plentifull
doctrine
.
He
affirmeth
that
he
is
indifferent
,
whether
he
liue
or
dye
,
because
that
hauing
Christ
,
he
accompteth
gaine
in
both
:
and
truely
it
is
onely
Christ
that
in
death
and
life
maketh
vs
blessed
:
otherwise
,
if
the
death
be
miserable
,
the
life
is
no
whit
the
happier
.
So
that
it
is
harde
to
define
whether
it
be
better
for
a
man
to
lyue
,
or
to
dye
without
Christ
.
Agayne
,
let
Christ
be
present
,
and
he
will
blesse
both
our
lyfe
and
our
death
,
that
both
of
them
shall
bée
happye
and
good
for
vs
.
22
But
if
to
liue
in
the
flesh
were
more
profitable
for
me
:
euen
what
to
choose
I
knowe
not
:
23
For
I
am
distressed
betweene
both
,
desiring
to
be
loosed
and
to
be
with
Christ
which
is
farre
better
.
34
But
to
abide
in
the
flesh
is
more
needefull
for
you
.
25
And
this
am
I
sure
of
,
that
I
shall
abide
and
continue
with
you
all
for
your
furtherance
and
ioy
of
your
faith
.
26
That
your
reioycing
may
be
abundant
in
Christ
Iesus
for
me
,
by
my
comming
vnto
you
agayne
.
22
But
if
to
liue
.
Euen
as
desperate
men
are
in
a
perplexitie
whether
they
should
still
prolong
their
life
in
miserie
,
or
finish
their
sorrowes
by
death
:
so
contrarywise
,
Paule
with
an
equall
mind
saith
,
that
he
is
prepared
as
well
for
death
as
for
life
,
because
the
estate
of
both
is
blessed
vnto
the
faithfull
,
so
that
he
is
doubtfull
whether
to
choose
.
If
it
be
profitable
,
that
is
to
saie
,
if
I
knowe
that
the
profite
of
my
life
is
greater
than
the
profite
of
my
death
,
I
sée
not
whether
I
shoulde
rather
desire
.
He
putteth
,
To
liue
in
the
fleshe
.
by
a
contempt
,
in
comparison
of
a
better
life
.
23
For
I
am
distressed
Paule
.
did
not
desire
to
lyue
for
anie
other
rewarde
,
then
to
serue
to
the
glorie
of
Christe
,
and
to
profite
hys
brethren
.
Therefore
hée
estéemeth
no
other
profite
in
thys
lyfe
,
than
the
saluation
of
hys
brethren
:
but
for
hymselfe
priuately
hée
acknowledgeth
that
it
is
better
to
dye
quicklie
,
because
hée
shoulde
bée
wyth
Christ
.
In
hys
desire
hée
sheweth
with
how
great
loue
hée
is
enflamed
.
Hée
doth
not
speake
héere
of
earthlie
commodities
,
but
of
the
spirituall
good
,
which
especiallie
of
the
godlie
is
carefullie
to
be
wished
for
.
Notwithstanding
Paule
,
as
it
were
forgetting
hymselfe
,
doth
not
onely
contayne
himselfe
in
the
middest
,
least
he
should
more
decline
to
his
owne
benefite
,
than
the
benefite
of
the
Philippians
:
but
at
length
concludeth
,
that
he
weigheth
theyr
estate
in
his
heart
.
And
this
is
truely
to
liue
and
dye
vnto
Christ
,
when
neglecting
our selues
,
we
are
carried
whether
Christ
calleth
vs
.
Desiring
to
be
losed
and
to
be
with
Christ
.
These
two
things
are
iointly
to
be
read
together
,
for
death
of
it selfe
will
neuer
be
wished
for
,
because
the
desire
thereof
fighteth
with
the
sence
of
nature
:
but
it
is
desired
for
some
cause
,
or
for
some
other
ende
.
Desperate
men
flie
vnto
it
thorough
wearines
of
their
life
,
but
the
faithfull
hasten
vnto
it
willingly
,
because
it
deliuereth
them
from
the
bondage
of
sinne
,
and
is
a
passage
vnto
the
kingdome
of
heauen
.
This
is
it
that
Paule
now
sayth
:
I
desire
to
dye
,
because
by
this
meanes
I
shall
come
to
be
ioyned
with
Christ
:
yet
the
faithfull
cease
not
to
be
afraide
of
death
,
but
when
they
turne
their
eyes
vnto
that
life
that
followeth
after
death
,
by
this
consolation
they
easily
ouercome
that
feare
.
Truely
whosoeuer
beléeueth
in
Christ
,
should
be
so
couragious
,
that
at
the
mention
of
death
he
should
lift
vp
his
head
,
being
ioyfull
for
the
tidings
of
his
redemption
:
whereby
it
appeareth
how
many
are
Christians
onely
in
name
,
when
the
greater
part
hearing
the
mention
of
death
,
as
if
they
neuer
had
heard
any
word
of
Christ
:
they
doe
not
onely
waxe
fearefull
,
but
become
almost
deade
.
O
a
good
conscience
?
how
much
dost
thou
excell
?
and
how
much
doest
thou
preuaile
?
but
faith
is
the
foundation
of
a
good
conscience
:
yea
〈…〉
of
the
conscience
.
To
be
dissolued
.
This
manner
of
speaking
is
to
〈…〉
men
call
death
the
destruction
of
man
,
as
though
the
whole
man
perished
.
Paule
here
warneth
vs
,
that
death
is
dissolution
of
the
soule
from
the
bodie
:
and
this
straight
after
he
expresseth
better
,
shewing
what
the
estate
of
the
faithfull
is
after
death
:
namely
that
they
abide
and
dwell
with
Christ
.
We
are
also
with
Christ
in
this
life
,
so
farre
as
his
kingdome
is
within
vs
,
and
Christ
dwelleth
in
vs
by
faith
,
and
he
hath
promised
that
he
will
be
with
vs
euen
vnto
the
ende
of
the
world
:
but
that
presence
we
onely
perceiue
by
hope
:
therefore
according
to
our
féeling
,
we
are
sayd
to
be
strangers
from
him
.
2.
Cor.
5.6
.
This
place
is
of
force
to
refute
the
dotage
of
them
,
who
dreame
that
the
soules
diuided
from
the
bodies
are
asléepe
:
for
Paule
witnesseth
openly
,
that
we
enioy
the
presence
of
Christ
,
when
we
are
dissolued
.
25
And
this
am
I
sure
of
.
Some
because
it
séemed
absurd
,
that
the
Apostle
should
confesse
him selfe
to
be
frustrate
of
his
expectation
,
thinke
that
he
was
afterward
deliuered
out
of
bands
,
and
that
he
passed
thorough
many
regions
of
the
world
:
but
in
vaine
doe
they
feare
that
.
For
the
Saincts
are
woont
to
moderate
their
hope
by
the
worde
of
God
,
that
in
their
mindes
they
presume
no
more
than
the
Lorde
hath
promised
.
So
,
where
they
haue
a
sure
testimonie
of
God
his
will
,
there
they
stay
them selues
with
a
certaine
persuasion
,
which
admitteth
no
doubt
.
Such
is
the
persuasion
of
the
continuall
remission
of
sinnes
,
of
the
helpe
of
the
Spirite
vnto
the
grace
of
finall
perseuerance
(
as
they
call
it
)
of
the
resurrection
of
the
fleshe
.
Such
also
was
the
certaintie
of
the
Prophets
,
touching
their
prophesies
:
in
other
things
they
hope
nothing
but
with
a
condition
,
and
therefore
they
submit
all
the
successe
vnto
the
prouidence
of
God
,
to
whom
they
graunt
to
haue
a
sharper
sight
in
things
,
than
them selues
.
To
abide
,
signifie
here
for
a
litle
while
.
To
continue
,
signifie
for
a
longe
time
.
26
That
your
reioycing
.
Wheras
he
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
haue
tran●
〈…〉
twise
in
a
●●erie
●ence
.
No
body
will
deny
,
but
the
faithfully
I
haue
expressed
the
mind
of
Paule
.
But
wheras
some
do
say
,
By
Christ
:
I
like
it
not
:
for
In
Christ
,
is
put
for
after
Christ
,
or
Christianlike
,
that
he
might
shew
the
kind
of
reioycing
to
be
holy
:
for
otherwise
we
are
commaunded
to
reioyce
onely
in
God
:
therfore
might
it
be
obiected
to
Paule
by
the
malicious
,
how
is
it
lawfull
for
the
Philippians
to
reioyce
for
thée
?
he
preuenteth
this
slander
,
when
he
sayeth
,
that
they
shall
doe
it
thorough
Christ
:
that
is
to
say
,
reioycing
for
the
seruant
of
Christ
,
vnto
the
glorie
of
the
Lorde
:
and
that
rather
in
respect
of
the
doctrine
,
than
of
the
man
,
and
against
the
false
Apostles
,
as
Dauid
in
comparing
himselfe
with
hypocrites
,
boasteth
of
his
owne
righteousnes
.
27
Onely
walke
you
worthy
of
the
Gospell
of
Christ
,
that
whether
I
come
and
see
you
,
or
els
be
absent
,
I
maye
heare
of
you
,
that
ye
abide
in
one
spirite
,
in
one
minde
,
fighting
together
thorough
the
faith
of
the
Gospell
.
28
And
in
nothing
feare
your
aduersaries
,
which
is
to
them
a
declaration
of
their
destruction
,
but
to
you
of
saluation
,
and
that
from
God
.
29
Because
it
is
giuen
you
for
Christ
,
that
not
onely
ye
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
30
Hauing
the
same
strife
,
which
ye
saw
to
be
in
me
,
and
now
heare
of
me
.
27
Onely
walke
worthy
.
We
vse
this
phrase
,
when
we
would
passe
ouer
vnto
a
newe
speach
,
and
it
is
as
much
as
if
he
would
haue
sayd
,
for
my selfe
the
Lord
will
prouide
,
but
you
,
&c.
whatsoeuer
become
of
me
,
yet
notwithstanding
go
you
forward
in
a
right
course
.
Where
he
calleth
a
pure
and
honest
conuersation
worthy
the
Gospell
:
he
argueth
that
contrariwise
they
doe
iniurie
to
the
Gospel
,
that
liue
otherwise
.
That
whether
I
come
.
Because
this
sentence
of
Paule
in
the
Gréeke
is
hard
by
the
participle
seeing
,
I
haue
made
it
by
the
verbe
,
And
see
.
If
this
like
you
not
,
vnderstand
the
principall
verbe
,
That
I
may
vnderstand
:
in
this
sense
,
whether
I
come
and
sée
you
,
or
being
absent
shall
heare
of
your
estate
,
I
may
vnderstand
both
waies
,
as
wel
by
sight
,
as
by
message
,
that
you
continue
in
one
spirite
,
but
we
must
litle
care
for
words
,
where
the
meaning
is
euident
.
That
ye
abide
in
one
spirite
This
truely
is
one
of
the
chiefe
vertues
of
the
Church
,
and
therefore
this
is
the
onely
reason
to
chearish
soundnes
,
because
it
falleth
to
ruine
by
dissention
.
Although
Paule
by
this
,
as
it
were
by
a
receit
against
poison
,
would
méete
with
new
and
strange
doctrines
:
yet
he
requireth
a
double
vnitie
,
of
the
spirite
,
and
of
the
minde
:
for
this
is
the
chiefest
thing
we
should
agrée
among
our selues
,
than
that
we
should
be
at
concord
.
For
where
these
two
words
are
ioyned
together
,
the
spirit
signifie
vnderstanding
,
and
the
minde
do
signifie
wil.
Consent
goeth
before
in
order
,
then
coniunction
of
wils
procéedeth
from
that
Fighting
together
thorough
faith
.
This
is
the
strong
bond
of
concorde
,
whilest
we
must
fight
together
vnder
one
banner
:
for
this
occasion
many
tymes
haue
reconciled
greatest
enimies
.
Therfore
that
he
might
the
more
confirme
the
vnitie
among
the
Philippians
,
he
warneth
them
that
they
are
fellow
souldies
:
that
their
enimie
and
their
warre
is
common
to
them
all
,
and
that
they
must
ioyne
their
mindes
in
an
holie
vnitie
.
The
speache
that
Paule
vseth
in
the
Gréeke
is
doubtfull
:
wherefore
an
olde
Interpreter
hath
turned
it
:
Labouring
together
thorough
faith
.
Erasmus
hath
,
Helping
forward
your
faith
.
As
if
they
should
helpe
faith
so
much
as
they
might
.
But
since
the
datiue
case
among
the
Grecians
,
is
put
for
the
ablatiue
case
of
the
instrument
,
because
that
tongue
wanteth
an
ablatiue
case
:
I
doubt
not
but
this
is
the
meaning
of
the
Apostle
.
Let
the
faith
of
the
Gospell
ioyne
you
together
in
vnitie
,
especially
since
that
is
your
common
armour
against
that
same
enimie
.
By
this
meanes
I
referre
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vnto
the
Philippians
,
which
other
referre
vnto
faith
,
and
better
,
except
I
be
deceiued
:
first
of
all
no
man
is
ignorant
,
how
forcible
the
prouocation
vnto
concord
is
,
when
as
like
fellowes
we
must
fight
together
:
besides
we
know
in
the
spirituall
warre
,
that
we
are
armed
with
the
shield
of
faith
,
to
beate
backe
our
enimie
:
yea
faith
is
our
complete
armour
&
our
victorie
:
therefore
he
addeth
also
this
part
,
that
he
might
shewe
the
ende
of
godly
vnitie
:
the
wicked
also
conspire
together
vnto
mischiefe
,
but
their
consent
is
accursed
:
let
vs
therefore
with
one
minde
warre
together
vnder
the
banner
of
faith
.
And
in
nothing
feare
.
The
second
thing
that
he
commendeth
to
the
Philippians
,
is
courage
of
minde
,
that
they
should
not
be
troubled
for
the
rage
of
their
aduersaries
.
At
that
time
cruel
persecutions
were
hot
almost
in
euery
place
,
because
Satan
was
carried
forth
with
all
violence
to
hinder
the
beginnings
of
the
Gospell
:
but
he
did
rage
so
much
the
more
weakely
,
by
how
much
the
more
strongly
Christ
did
shew
forth
the
grace
of
his
spirite
.
Therefore
he
biddeth
the
Philippians
to
stand
without
feare
,
and
not
to
be
troubled
.
Which
vnto
them
is
a
declaration
This
is
the
proper
signification
of
the
Gréeke
word
,
and
no
reason
compelled
others
to
translate
it
,
a
Cause
:
for
the
vngodly
whilest
they
warre
against
the
Lord
,
they
declare
,
as
it
were
by
a
preamble
,
the
argument
of
their
owne
destruction
:
and
the
more
fiercely
they
insult
vpon
the
godly
,
so
much
the
more
they
prepare
them selues
to
their
owne
fall
.
The
Scripture
in
no
place
doth
teach
,
that
the
afflictions
which
the
Saincts
doe
suffer
of
the
wicked
,
is
a
cause
of
their
saluation
,
but
a
Declaration
or
an
argument
.
Paule
also
calleth
it
in
an
other
place
,
2.
Thes.
1.5
.
and
in
stead
of
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
haue
here
,
he
vseth
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
therefore
is
a
singular
consolation
,
that
whilest
we
are
iniuried
or
vexed
by
our
aduersaries
,
we
haue
a
document
of
our
owne
saluation
:
for
persecutions
are
vnto
the
sonnes
of
God
certaine
seales
of
their
adoption
,
if
they
beare
them
valiantly
&
with
equal
minds
:
the
vngodly
nowe
shewe
forth
a
token
of
their
damnation
,
because
they
stumble
against
that
stone
which
shall
grinde
them
to
powder
.
And
that
from
God
.
This
is
restrained
vnto
the
latter
part
:
that
the
taste
of
God
his
grace
might
mittigate
the
bitternes
of
the
crosse
.
Naturally
no
man
will
take
a
signe
or
declaration
of
his
saluation
to
be
in
the
crosse
,
for
they
are
things
in
a
manner
contrary
.
Therefore
Paule
calleth
backe
the
Philippians
,
vnto
an
other
consideration
:
namely
,
that
God
by
his
blessing
turneth
those
things
into
an
occasion
of
saluation
,
which
otherwise
séeme
to
make
vs
miserable
.
He
proueth
this
:
because
suffering
of
the
crosse
is
the
gift
of
God
:
but
it
is
certaine
,
that
all
the
gifts
of
God
turne
to
our
saluation
.
To
you
he
sayth
it
is
giuen
,
not
onely
that
ye
should
beléeue
in
him
,
but
also
suffer
for
his
sake
:
therefore
your
very
sufferings
are
testimonies
vnto
you
of
the
grace
of
God
.
Since
it
is
so
,
from
hence
you
haue
an
argument
of
your
saluation
.
Oh
that
this
persuasion
were
thoroughly
setled
in
our
minds
,
that
persecutions
are
to
be
reckoned
among
the
benefits
of
God
,
how
then
would
we
grow
forward
in
the
doctrine
of
godlines
?
notwithstanding
what
is
more
certaine
,
than
that
it
is
a
great
glorie
of
the
grace
of
God
,
that
we
suffer
for
his
name
,
either
reproch
,
or
inprisonment
,
or
sorrowes
,
or
torments
,
or
lastly
death
it selfe
:
for
then
the
Lord
doth
bewtifie
vs
with
his
owne
ensignes
.
But
there
shall
more
be
found
that
will
rather
bid
God
depart
with
such
gifts
,
than
would
thankfully
embrace
the
crosse
being
offered
:
woe
worth
our
dulnes
.
29
That
ye
should
beleeue
.
He
hath
wisely
conuerted
faith
with
the
crosse
,
by
an
inseparable
knot
,
that
the
Philippians
might
knowe
,
that
they
were
called
,
vpon
this
condition
,
vnto
the
faith
of
Christ
,
that
they
should
suffer
persecutions
for
his
name
:
as
if
he
should
say
,
their
adoption
can
no
more
be
separated
from
the
crosse
,
than
Christ
him selfe
can
be
pulled
from
them
.
Here
Paule
doth
manifestly
witnes
,
that
both
faith
and
constancie
in
suffering
persecutions
,
is
the
free
gift
of
God
.
And
truly
the
knowledge
of
God
is
an
higher
wisedome
,
than
that
we
can
attaine
vnto
it
by
our
owne
wit
:
and
our
weakenes
doe
shew
it selfe
by
daily
experience
,
when
God
a
litle
withdraweth
his
hand
from
vs
.
And
that
he
might
the
better
expresse
,
that
both
these
are
the
frée
giftes
of
God
,
he
speaketh
,
namely
that
they
are
giuen
vs
for
Christ
his
sake
,
or
by
the
grace
of
Christ
▪
whereby
he
excludeth
all
respect
of
merite
.
This
place
also
make
against
the
opinion
of
the
Schoolemen
,
wherein
they
teach
,
that
the
latter
graces
are
the
rewardes
of
our
merit
,
because
we
haue
vsed
the
first
aright
.
Truely
I
doe
not
deny
,
but
the
Lorde
doth
reward
in
vs
the
right
vse
of
his
graces
,
with
more
ample
graces
,
so
that
thou
dost
not
oppose
thine
owne
merite
against
his
frée
liberalitie
,
and
against
the
merite
of
Christ
,
which
they
doe
.
30
Hauing
the
same
strife
.
By
his
owne
example
also
,
he
confirmeth
that
which
he
sayd
,
which
addeth
no
litle
authoritie
vnto
his
doctrine
.
And
he
admonisheth
them
,
that
those
workes
are
no
cause
why
they
should
be
troubled
at
his
bonds
,
looking
for
the
ende
of
their
strife
.
Chap.
2.
1
IF
therefore
there
be
any
consolation
in
Christ
:
if
anye
comfort
of
loue
:
if
any
fellowship
of
the
spirite
:
if
any
bowels
,
and
mercy
.
2
Fulfill
my
ioy
,
that
ye
may
thinke
the
same
thing
,
hauing
loue
,
being
of
one
mind
,
and
of
one
iudgement
.
3
That
nothing
be
done
thorough
contention
or
vaine
glorie
:
but
that
thorough
humilitie
euery
man
esteeme
others
better
than
him selfe
.
4
Be
not
carefull
euery
man
for
his
owne
,
but
euery
man
also
for
the
things
of
other
men
.
1
IF
therefore
.
This
exhortation
is
very
pathetical
,
wherein
by
all
meanes
he
entreateth
the
Philippians
,
that
they
would
embrace
mutual
concord
among
them selues
,
lest
that
if
they
should
be
diuided
by
contentions
,
they
should
be
layde
open
to
the
illusions
of
the
false
Apostles
:
for
alwaies
in
dissentions
there
is
a
gate
open
vnto
satan
,
to
spread
vngodly
doctrines
,
to
repel
the
which
,
consent
is
the
best
defence
.
Because
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
oft
times
taken
for
exhortation
,
the
beginning
of
the
chapter
might
thus
be
expounded
.
If
my
exhortation
,
which
is
done
in
the
name
and
by
the
commaundement
of
Christ
,
doth
any
thing
preuail
with
you
.
Yet
the
other
sense
doe
better
agrée
with
the
text
:
if
there
be
in
you
Any
consolation
of
Christ
,
wherby
you
might
mittigate
my
sorrowes
:
and
if
you
will
any
way
comfort
and
ease
me
,
which
truly
you
should
do
thorough
loue
:
if
you
thinke
vpon
that
fellowship
of
the
spirit
,
which
should
make
vs
all
one
:
if
any
féeling
of
humanitie
&
mercie
remaineth
in
you
,
which
might
moue
you
to
succor
my
misery
,
fulfil
my
ioy
,
&c.
Hereby
we
gather
how
great
a
good
vnitie
is
in
the
Church
,
&
with
how
great
care
it
is
by
the
Pastors
to
be
procured
.
We
must
also
mark
how
he
humbleth
him selfe
,
humbly
intreating
their
mercye
,
who
might
by
the
dutie
of
a
father
haue
exacted
reuerence
from
them
as
from
his
sonnes
.
He
knew
howe
to
vse
commaunding
when
néede
required
:
now
he
had
rather
vse
prayers
,
because
he
knewe
them
more
fit
to
pearce
their
affections
,
and
because
he
knew
that
he
spake
vnto
them
that
were
obedient
,
and
easie
to
be
taught
.
So
the
Pastor
must
not
refuse
to
take
vpon
him
any
person
for
the
Churches
sake
.
2
Fulfill
my
ioye
.
And
here
we
may
perceiue
howe
litle
carefull
he
was
for
him selfe
,
so
that
the
Church
of
Christ
were
in
good
case
.
He
was
kept
close
in
prison
,
and
bound
with
chaines
,
he
was
condemned
to
loose
his
heade
:
torments
were
before
him
,
and
the
executioner
at
hand
to
dispatch
him
:
notwithstanding
all
these
did
not
hinder
him
,
but
that
he
did
soundly
reioyce
to
sée
the
Churches
flourish
:
furthermore
he
estéemeth
this
an
especiall
thing
in
the
happy
state
of
the
Church
,
if
there
raigne
mutuall
consent
and
brotherly
concord
among
them
.
So
the
137.
Psalme
teacheth
vs
,
that
the
chiefe
point
of
our
ioy
is
the
remembrance
of
Ierusalem
.
And
if
that
were
the
fulnes
of
Paule
his
ioye
,
the
Philippians
had
bene
more
than
cruell
,
if
by
dissentions
among
them selues
,
they
should
haue
tormented
the
hart
of
the
holy
man
with
a
double
sorrowe
.
That
ye
may
thinke
the
same
thing
.
The
summe
is
this
,
that
in
their
opinions
&
their
wills
they
should
consent
.
For
he
setteth
downe
consent
in
doctrine
and
mutuall
loue
:
then
repeating
the
same
thing
(
in
my
iudgement
)
he
biddeth
them
be
of
one
minde
,
and
to
thinke
the
same
thing
:
these
wordes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
of
this
force
,
that
they
should
apply
them selues
one
to
another
:
therefore
the
beginning
of
loue
is
to
agrée
in
opinions
:
but
that
is
not
sufficient
,
except
the
harts
doe
encrease
together
into
a
mutuall
loue
.
Although
it
were
not
absurd
to
translate
it
thus
:
that
you
should
be
of
the
same
cogitation
,
to
haue
mutual
loue
,
to
be
of
one
mind
,
and
to
thinke
the
same
thing
:
for
the
participles
are
many
times
vsed
for
the
Infinitiue
moodes
:
yet
I
haue
followed
that
sense
which
séemed
to
be
lesse
strained
.
3
That
nothing
be
done
thorough
contention
These
two
are
most
hurtfull
plagues
to
trouble
the
peace
of
the
Church
.
Contention
ariseth
whilest
euery
man
wil
stiffely
defend
his
own
opinion
,
and
when
it
is
once
hote
,
it
is
carried
headlong
into
that
way
where
it
entred
:
but
vaine
glorie
tickleth
the
minds
,
so
that
euery
man
flattereth
himself
in
his
owne
inuentions
.
Therefore
this
is
the
only
reason
to
méete
with
dissentions
if
we
auoide
strife
,
by
counselling
and
dispatching
matters
quietly
,
and
especially
if
we
be
not
carried
by
ambition
,
for
ambition
is
as
it
were
the
bellowes
of
discord
.
Vaine
glorie
signifieth
all
the
glory
of
the
flesh
:
for
what
haue
men
wherein
to
reioice
,
but
in
vanity
?
But
thorough
humilitie
.
Against
both
these
diseases
he
setteth
one
remedie
,
submission
,
and
that
not
without
cause
,
for
it
is
the
mother
of
modestie
,
whereby
it
commes
to
passe
,
that
yéelding
as
it
were
somewhat
of
our
owne
right
,
we
graunt
it
vnto
others
,
and
rage
not
easily
thorough
dissention
.
He
defineth
what
true
humilitie
is
,
namely
,
when
euery
man
preferreth
others
before
himselfe
:
and
if
any
thing
be
hard
in
our
whole
life
,
this
is
especially
,
therefore
it
is
no
maruell
if
humilitie
be
so
rare
a
vertue
,
for
(
as
he
saith
)
euery
man
hath
a
kings
mind
in
himselfe
,
in
challenging
all
things
vnto
himselfe
:
behold
the
pride
of
nature
.
Then
of
the
foolish
admiration
of
our selues
springeth
contempt
of
our
brethren
,
and
we
are
so
farre
from
that
which
Paule
héere
commandeth
,
that
scarse
anie
man
can
suffer
others
to
be
equall
with
him
,
for
there
is
no
man
that
desireth
not
to
be
aloft
.
But
héere
a
question
ariseth
,
how
can
it
be
that
he
,
who
in
déede
excelleth
others
,
should
estéeme
them
better
than
himselfe
,
whome
hée
knowe
do
come
nothing
néere
him
?
I
aunswere
,
that
all
this
dependeth
vpon
the
right
estimation
of
the
giftes
of
God
,
and
of
our
owne
infirmities
.
For
howsoeuer
anie
man
excelleth
in
excellent
gifts
,
he
must
thinke
that
they
are
not
bestowed
vpon
him
to
this
end
to
please
himselfe
,
to
exalt
himselfe
,
or
to
accompt
of
them
,
but
he
must
exercise
himselfe
in
examining
and
acknowledging
his
owne
vices
,
and
so
he
shall
haue
large
matter
of
humilitie
.
Contrarywise
,
he
shall
honour
what
vertues
he
séeth
in
other
men
,
and
shall
bury
their
vices
by
loue
:
he
that
shall
obserue
this
rule
,
shall
easily
preferre
others
before
him selfe
.
And
this
is
that
which
Paule
would
,
when
he
added
:
that
euery
man
should
not
be
carefull
for
them selues
,
but
for
their
neighbours
:
or
that
they
should
not
onely
be
addicted
to
them selues
.
Therefore
it
may
be
that
a
godly
man
will
haue
more
care
of
the
things
of
other
men
,
although
he
knoweth
him selfe
more
excellent
than
they
.
5
Let
this
minde
be
in
you
,
that
was
euen
in
Christ
Iesus
.
6
Who
,
when
he
was
in
the
forme
of
God
,
would
haue
thought
it
no
robbery
to
be
equall
with
God
.
7
But
he
made
him selfe
of
no
reputation
,
taking
the
forme
of
a
seruant
,
being
made
in
the
likenes
of
men
,
and
in
shape
found
as
a
man
.
8
He
humbled
him selfe
,
I
say
,
being
made
obedient
to
the
death
,
euen
the
death
of
the
crosse
.
9
Wherefore
God
also
hath
exalted
him
on
high
,
and
giuen
him
a
name
which
is
aboue
all
names
.
10
That
in
the
name
of
Iesus
all
knees
shoulde
bowe
,
of
thinges
in
heauen
,
and
thinges
in
earth
,
and
things
vnder
the
earth
.
11
And
all
tongues
should
confesse
that
Iesus
Christ
is
the
Lord
,
vnto
the
glory
of
God
the
father
.
5
Let
this
mind
be
in
you
.
He
commendeth
now
humilitie
,
by
the
example
of
Christ
,
vnto
the
which
he
had
exhorted
them
afore
in
words
.
There
are
two
partes
of
the
sentence
:
in
the
former
whereof
,
he
inuiteth
vs
vnto
the
imitation
of
Christ
,
because
it
is
the
rule
of
our
life
:
in
the
second
he
allureth
vs
,
because
this
is
the
way
whereby
we
come
vnto
true
glorie
.
Therefore
he
commaundeth
euery
one
to
haue
the
same
affection
that
was
in
Christ
.
Afterward
he
declareth
,
what
manner
of
example
of
humilitie
is
propounded
vnto
vs
in
Christ
.
I
haue
kept
still
the
passiue
kinde
of
the
verbe
,
although
I
mislike
not
the
translation
of
others
,
because
nothing
is
chaunged
concerning
the
sence
:
onely
I
would
that
the
Readers
should
hold
that
forme
of
speaking
,
which
Paule
vsed
.
6
Who
being
in
the
forme
of
God
.
It
is
no
comparison
of
thinges
like
,
but
of
the
greater
and
the
lesse
.
The
humilitie
of
Christ
was
to
abase
him selfe
from
the
highest
toppe
of
glorie
,
vnto
the
vilest
reproche
:
our
humilitie
is
,
not
to
exalt
our selues
with
a
false
opinion
of
our
selues
.
He
yéelded
of
his
right
:
of
vs
this
onely
is
required
,
that
we
take
no
more
to
our selues
,
than
it
behoueth
vs
.
Therefore
hence
it
ariseth
,
that
when
he
was
in
the
forme
of
God
,
he
thought
it
not
vnlawfull
for
him
,
to
behaue
him selfe
in
that
forme
,
but
made
him selfe
of
no
accompt
.
Therfore
how
absurd
is
it
that
the
Sonne
of
God
should
descend
from
so
high
a
top
of
dignitie
,
and
we
that
are
nothing
,
should
be
lifted
vp
with
pride
?
the
forme
of
God
here
signifieth
his
maiestie
:
for
as
a
man
is
knowne
by
the
sight
of
his
forme
:
so
the
maiestie
that
shineth
in
God
,
is
the
figure
of
him
:
or
if
thou
hadst
rather
haue
a
fitter
similitude
,
the
forme
of
a
King
is
the
apparell
and
excellencie
that
sheweth
a
King
,
as
his
scepter
,
his
crowne
,
his
robes
,
his
Officers
,
his
iudgement
seate
,
and
such
other
ensignes
of
a
kingdome
:
the
forme
of
a
Consul
,
is
his
gowne
,
his
noble
apparell
,
his
chayre
of
Iuorie
,
his
Serieants
with
roddes
,
and
axes
.
Christ
therefore
before
the
world
was
made
,
was
in
the
forme
of
God
,
because
he
had
his
glorie
from
the
beginning
with
his
father
:
as
he
sayth
,
Iohn
.
17.5
.
for
in
the
wisdome
of
God
,
before
he
put
vpon
him
our
flesh
,
there
was
nothing
base
or
abiect
,
but
beséeming
the
magnificence
of
God
.
When
he
was
such
an
one
,
he
might
without
iniurie
beare
him self
equal
with
God
:
but
he
did
not
shew
what
he
was
,
neither
did
he
openly
in
the
sight
of
men
,
take
that
which
by
right
was
his
owne
.
He
would
haue
thought
it
no
robberie
.
It
had
bene
no
iniurie
if
he
had
appeared
equall
to
God
:
for
whereas
he
sayth
,
He
would
haue
thought
it
no
robberie
.
It
is
as
much
as
if
he
had
sayd
,
he
did
knowe
that
it
was
lawfull
for
him
that
we
might
knowe
that
hys
submission
was
voluntarie
,
not
of
necessitie
.
Hitherto
they
haue
translated
it
in
the
Indicatiue
moode
,
He
thought
,
but
the
text
requireth
a
Subiunctiue
moode
.
And
this
is
Paule
his
vse
to
take
the
preterperfectence
of
the
Indicatiue
moode
for
the
subiunctiue
,
vnderstanding
the
potentiall
adiection
(
as
they
call
it
.
)
So
Rom.
9
,
3.
I
did
wish
,
for
I
would
wish
,
and
1.
Cor.
2
,
8.
if
they
did
knowe
,
for
if
they
had
knowne
.
There
is
no
man
that
doth
not
sée
that
Paule
hetherto
doth
handle
the
glory
of
Christ
,
which
belongeth
to
the
amplifying
of
his
submission
:
he
doth
not
therefore
rehearse
what
Christ
did
,
but
what
it
was
lawfull
for
him
to
haue
done
.
Furthermore
,
whosoeuer
doth
not
sée
his
eternall
diuinitie
to
be
cléerely
affirmed
in
these
words
,
he
is
altogither
blind
.
Neither
doth
Erasmus
deale
shamefastly
enough
,
who
goeth
about
with
his
cauilles
to
make
a
iest
as
well
of
this
place
as
of
others
like
it
.
Indéede
he
confesseth
euerie
where
,
that
Christ
is
God
,
but
what
doo
his
true
confession
auaile
me
,
if
my
faith
be
strengthned
by
no
authority
of
the
Scripture
.
I
confesse
that
Paule
maketh
no
mention
of
the
diuine
essence
of
Christ
,
but
therefore
it
followeth
not
that
this
place
is
not
sufficient
to
confute
the
impietie
of
the
Arrians
,
who
fained
Christ
to
be
a
created
God
,
and
lesse
than
the
father
:
to
be
of
the
same
substance
with
his
father
,
they
denied
him
:
for
where
is
there
equalitie
with
God
,
without
robberie
,
but
in
the
only
essence
of
God
?
for
he
remaineth
alwaies
the
same
God
,
who
crieth
by
Esay
.
48
,
11.
I
liue
,
and
I
will
not
giue
my
glory
vnto
another
,
the
forme
signifieth
the
figure
,
or
the
appearance
as
they
speake
commonly
,
that
also
I
confesse
,
but
without
God
shall
any
such
forme
be
founde
which
is
true
and
not
counterfaite
?
As
God
therefore
is
knowne
by
his
vertues
,
and
his
workes
are
testimonies
of
his
eternall
Godhead
Rom.
1
,
20.
so
the
diuine
essence
of
Christ
is
rightly
proued
by
the
maiestie
of
Christ
,
which
he
had
equall
with
his
father
,
before
he
humbled
himselfe
.
Truely
from
me
all
the
Diuels
in
hell
can
not
wrest
thys
place
,
because
in
God
it
is
a
strong
argument
from
his
glory
to
his
essence
,
which
two
things
are
inseperable
.
He
made
him selfe
of
no
reputation
:
This
making
of
himselfe
of
no
reputation
,
is
all
one
with
his
humilitie
,
whereof
we
shall
sée
afterward
.
But
this
is
spoken
more
emphatically
,
for
he
was
brought
vnto
as
nothing
.
Christ
could
not
discharge
himselfe
of
his
Diuinitie
:
but
he
kepte
it
hidden
for
a
time
,
leaste
it
shoulde
appeare
in
the
infirmitie
of
the
flesh
.
Therefore
he
laide
away
his
glory
,
not
by
diminishing
it
,
but
by
béeping
it
vnder
in
the
sight
of
men
.
But
it
is
demanded
whether
he
did
that
in
respect
as
he
was
man
:
Erasmus
affirmeth
it
:
but
where
was
the
forme
of
God
before
he
was
man
?
Therefore
we
must
answere
that
Paule
speaketh
of
whole
Christ
,
as
he
is
God
manifested
in
the
fleshe
:
yet
this
making
himselfe
of
no
reputation
agreeth
not
but
only
with
his
humanitie
:
As
if
I
shoulde
thus
speake
of
a
man
.
A
man
,
séeing
he
is
mortal
,
is
to
be
blockish
,
because
he
thinketh
on
nothing
but
the
world
:
I
vnderstand
the
whole
man
,
but
I
attribute
mortalitie
but
vnto
part
of
him
that
is
to
his
body
.
Since
therefore
the
person
of
Christ
is
one
,
consisting
of
two
natures
:
Paule
saythe
well
,
that
he
that
was
the
sonne
of
God
,
indéede
equall
wyth
God
,
did
notwithstanding
abstaine
from
his
glorie
,
when
in
the
flesh
he
carried
the
fourme
of
a
seruant
.
It
is
secondly
demanded
also
,
how
he
is
saide
to
be
of
no
reputation
,
who
by
his
miracles
and
by
his
vertues
proued
himselfe
alwayes
to
be
the
sonne
of
God
,
and
in
whome
Iohn
testifieth
1.14
.
that
glory
beséeming
the
sonne
of
God
was
alwaies
to
be
séene
:
I
answere
that
the
humility
of
the
flesh
,
was
notwithstanding
like
a
vaile
wherewith
his
diuine
maiestie
was
couered
:
In
which
respect
,
he
would
neither
haue
his
transfiguration
published
,
vntill
he
were
risen
againe
,
&
when
he
perceiueth
the
houre
of
death
to
be
at
hand
,
then
he
saith
:
Father
glorifie
thy
sonne
.
Iohn
.
17.1
.
Therefore
Paule
also
teacheth
,
Rom.
1.4
.
that
he
was
declared
the
Sonne
of
God
by
his
resurrection
.
And
againe
,
2.
Cor.
13.4
.
He
suffered
throughe
the
infirmitie
of
the
flesh
.
Finally
,
the
Image
of
God
did
so
shine
forth
in
Christ
,
that
notwithstanding
he
was
cast
away
in
outward
sight
,
and
in
the
opinion
of
men
brought
to
nothing
.
For
he
did
beare
the
forme
of
a
seruant
,
and
for
that
cause
did
he
take
vppon
him
our
nature
,
that
in
it
he
might
be
the
seruaunt
of
his
father
,
yea
euen
the
seruant
of
men
.
For
Paule
calleth
him
the
minister
of
the
Circumcision
.
Rom.
15.8
.
and
he
himselfe
testifieth
of
him selfe
,
that
he
came
to
minister
.
Mat.
20.28
.
&
long
before
,
the
same
thing
was
foretold
by
Esaie.
42.1
.
Behold
my
seruant
,
&c.
In
the
likenes
of
men
.
The
gréek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
is
as
much
as
placed
:
for
Paule
doth
signifie
that
he
was
brought
into
the
order
of
men
,
that
euen
in
his
shape
he
might
nothing
differ
from
the
common
sorte
of
men
.
The
Marcionites
haue
abused
this
testimonie
,
to
proue
their
fantasticall
spirit
which
they
dreamed
on
:
but
they
may
easily
be
refuted
,
because
Paule
disputeth
here
of
no
other
thing
,
but
in
what
manner
Christe
behaued
himselfe
,
or
in
what
condition
he
was
busied
in
the
world
.
He
that
is
a
true
man
,
shall
notwithstanding
be
thought
vnlike
to
others
,
if
he
so
behaue
himselfe
as
if
he
were
exempt
from
the
lawe
of
others
.
Paule
denieth
that
this
was
in
Christ
,
but
that
he
lyued
so
,
that
he
appeared
vnto
euery
man
to
be
of
the
number
of
men
,
and
yet
was
he
farre
other
than
man
,
althoughe
he
were
a
true
man
.
Therefore
the
Marcionites
deale
too
chyldishly
,
who
from
the
like
condition
of
men
,
draw
their
argument
to
deny
the
trueth
of
hys
nature
.
He
was
found
It
signifieth
here
,
knowne
or
séene
:
for
he
handleth
here
his
estimation
,
as
was
saide
,
that
is
(
as
before
he
affirmed
,
that
in
very
déede
he
was
God
equall
to
the
Father
:
so
here
he
remembreth
that
he
was
accounted
as
an
abiect
,
and
as
one
of
the
common
sort
of
men
:
but
we
must
alwayes
repeate
that
whych
he
said
euen
now
,
that
such
submission
was
voluntary
.
9
He
was
made
obedient
.
This
was
great
humilitie
,
that
of
a
maister
he
made
himselfe
a
seruant
:
but
he
sayth
he
went
farther
,
that
when
he
was
not
only
immortall
,
but
the
Lorde
of
life
and
death
,
yet
he
obeyed
his
Father
euen
vnto
the
sufferyng
of
death
:
thys
was
hys
lowest
abasing
of
hymselfe
,
especiallye
consideryng
the
kinde
of
his
death
,
whyche
he
addeth
forthwyth
to
exaggerate
the
matter
more
:
for
in
so
dyyng
he
was
not
only
reprochfull
before
men
,
but
also
accursed
before
GOD.
Such
is
the
example
of
his
humilitye
,
that
it
shoulde
euen
swallowe
vp
the
myndes
of
all
men
:
It
is
so
farre
of
that
it
can
be
expressed
in
wordes
accordyng
to
the
worthines
thereof
.
9
Wherefore
God
hath
exalted
him
on
hygh
.
By
addyng
a
comforte
,
he
teacheth
that
humilitye
is
carefully
to
bée
desired
,
whyche
the
witte
of
man
doth
abhorre
from
.
No
man
will
denye
,
but
that
a
iust
thing
is
required
of
vs
,
when
we
are
commanded
to
imitate
Christ
,
but
this
reason
moueth
vs
that
we
shoulde
more
willinglye
imitate
hym
,
when
we
heare
that
there
is
nothyng
better
for
vs
,
than
to
bée
framed
to
hys
Image
.
That
they
are
blessed
whosoeuer
are
humbled
wyllyngly
with
Christ
,
he
proueth
by
his
example
:
for
from
a
most
despised
estate
,
he
was
exalted
vnto
the
highest
dignitie
:
whosoeuer
therefore
humbleth
himselfe
,
shall
likewise
be
exalted
:
he
that
refuseth
submission
nowe
,
how
shall
he
come
to
the
glory
of
the
heauenlye
kyngdome
?
This
place
haue
giuen
occasion
to
the
Sophisters
,
or
rather
they
themselues
haue
taken
occasion
that
they
saye
that
Christe
firste
merited
for
hymselfe
,
and
then
for
others
.
First
,
althoughe
they
spake
no
vntrueth
,
yet
such
profane
cogitations
muste
be
auoyded
,
whych
doe
darken
the
grace
of
Christe
,
when
we
imagyne
that
he
came
for
any
other
cause
,
than
for
our
saluation
:
who
doth
not
sée
that
it
is
suggested
by
Sathan
,
that
Christe
suffered
on
the
crosse
,
to
get
vnto
hymselfe
by
the
merit
of
his
worke
,
that
whiche
he
had
not
?
For
the
holye
ghoste
wyll
haue
vs
in
the
death
of
Chryste
to
beholde
,
to
taste
,
to
repute
,
to
féele
,
to
acknowledge
none
other
thing
than
the
méere
bountye
of
GOD
and
of
Christe
himselfe
only
,
and
suche
an
inestimable
loue
towarde
vs
,
that
forgettyng
hymselfe
,
he
bestowed
himselfe
and
his
life
vppon
vs
.
As
ofte
as
the
scripture
speaketh
of
the
death
of
Christ
,
it
setteth
downe
the
fruite
and
price
thereof
to
be
in
vs
,
because
by
it
we
are
redéemed
,
reconciled
vnto
God
,
restored
vnto
righteousnes
,
clensed
from
our
filthines
,
life
procured
for
vs
,
and
the
gate
of
life
opened
:
who
can
therefore
denye
,
that
these
men
by
the
instinct
of
Sathan
,
declaime
against
it
,
saying
that
the
especiall
fruite
is
in
Christe
hymselfe
that
he
had
first
regarde
of
hym selfe
than
of
vs
,
that
he
deserued
glory
,
first
for
himselfe
before
saluation
for
vs
?
Furthermore
I
deny
that
to
be
true
which
they
affirme
,
&
I
say
they
haue
wickedly
wrested
Paules
wordes
,
to
proue
they
lye
,
for
that
the
Illatiue
worde
signifieth
here
rather
a
consequence
than
a
cause
.
It
is
euident
hereby
,
because
otherwise
it
follow
that
man
may
merit
diuine
honour
,
and
obtaine
the
very
throne
of
God
,
which
is
not
only
absurd
,
but
horrible
to
be
spoken
:
For
what
exaltation
of
Christ
doth
the
Apostle
here
declare
?
namely
that
in
him
is
fulfilled
whatsoeuer
God
only
challengeth
to
him selfe
in
Esaie
.
Therefore
the
glory
of
God
,
and
the
maiestie
which
is
so
proper
vnto
him
,
that
it
can
be
translated
to
none
other
,
shall
be
the
rewarde
of
mans
workes
.
Besides
if
they
vrge
the
word
in
no
respect
of
absurditie
,
the
answere
is
easie
:
he
was
so
giuen
vnto
vs
by
his
father
,
that
al
his
life
was
appointed
a
glasse
for
vs
to
look
in
:
therfore
as
a
glasse
although
it
hath
brightnes
,
yet
hath
it
not
for
itself
,
but
to
that
end
that
the
vse
and
commoditie
thereof
shoulde
be
for
others
:
so
,
neither
hath
Christe
either
gotten
or
taken
any
thing
for
himselfe
,
but
all
for
vs
.
For
what
newe
exaltation
did
he
néede
I
pray
,
who
was
equall
with
his
father
?
Let
therefore
the
godly
readers
learne
to
abhore
the
Sorbonicall
sophisters
with
their
wrested
speculations
.
He
hath
giuen
him
a
name
.
The
name
is
here
taken
for
dignitie
,
which
in
all
tongues
is
sufficiently
knowne
:
like
a
blocke
he
lyeth
without
name
,
that
is
without
honour
,
especially
it
is
a
familiar
speaking
in
the
scripture
.
It
signifieth
therefore
that
greatest
power
is
giuen
vnto
Christ
,
and
that
he
is
placed
in
the
highest
degrée
of
honour
,
that
no
dignitie
,
neither
in
heauen
,
nor
in
earth
,
can
be
found
like
vnto
his
:
whereof
it
fol
-
〈…〉
showeth
that
it
is
a
diuine
name
,
and
that
he
also
expoundeth
,
bringing
in
the
words
of
Esaie
45.23
.
where
the
prophet
disputing
of
the
worship
of
God
to
be
spread
abroade
throughe
out
the
whole
world
,
bringeth
in
god
speaking
after
this
maner
.
I
liue
,
and
all
knées
shall
bowe
vnto
me
,
and
all
tongues
shal
sweare
vnto
me
.
It
is
certaine
that
that
worship
is
there
noted
which
doth
peculiarly
belong
vnto
God
.
I
know
that
some
doe
subtelly
dispute
of
the
name
of
Iesus
,
as
thoughe
it
were
deriued
from
the
ineffable
word
Iehoua
:
but
I
find
no
substance
in
the
reasons
they
alleage
,
and
I
am
not
delighted
with
vaine
subtelties
,
and
it
is
dangerous
to
iest
in
so
great
a
matter
.
Moreouer
,
who
doth
not
sée
that
the
exposition
is
strained
&
nothing
proper
,
when
Paule
speaketh
of
the
whole
maiestie
of
Christ
to
restraine
his
sentence
vnto
2.
sillables
:
as
if
a
man
would
examine
the
syllables
in
the
worde
Alexander
,
to
find
the
greatnes
of
the
name
that
Alexander
got
to
himselfe
:
therefore
their
subteltie
being
so
slender
,
is
a
very
glose
farre
from
the
meaning
of
Paule
.
But
the
Sorbonicall
sophisters
are
more
than
ridiculous
,
which
gather
out
of
this
present
place
,
that
the
knée
must
bow
so
oft
as
the
name
Iesus
is
pronounced
,
as
thoughe
it
were
a
magicall
worde
,
which
had
all
the
force
inclosed
in
the
sound
.
But
Paule
speaketh
of
the
honour
which
is
to
be
giuen
to
the
sonne
of
God
,
and
not
to
syllables
.
Al
knees
shoulde
bowe
.
Although
men
after
this
maner
be
reuerenced
:
yet
it
is
not
to
be
doubted
that
that
worship
is
here
noted
,
which
is
proper
vnto
god
,
a
signe
whereof
is
the
bowing
of
the
knée
,
wherein
it
is
méete
to
obserue
,
that
God
is
not
only
to
be
worshipped
with
inwarde
affection
of
the
hart
,
but
also
with
outward
profession
,
if
wée
will
giue
him
that
whiche
is
his
owne
.
Therefore
when
he
will
set
out
his
lawfull
worshippers
,
he
sayth
they
haue
not
bowed
their
knée
before
the
Image
of
Baal
,
2
Reg.
19.18
.
But
here
ariseth
a
question
whether
this
doth
belong
to
the
diuinitie
or
to
the
humanitie
of
Christ
?
for
both
of
them
are
absurd
,
for
vnto
his
diuinitie
no
newe
thing
coulde
be
giuen
:
with
his
humanitie
either
by
it selfe
,
or
seuerally
great
exaltation
agreeth
not
,
that
he
shoulde
be
worshihped
as
God
:
I
answere
that
this
is
spoken
of
the
whole
person
of
Christ
,
as
many
other
things
,
in
respect
that
he
is
God
manifested
in
the
flesh
:
for
neither
did
he
humble
himselfe
touching
his
humanitie
only
,
or
touching
his
godhead
only
:
but
because
he
hauing
put
vpon
him
our
flesh
,
laye
hid
vnder
the
infirmitye
thereof
.
So
againe
God
hath
exalted
his
sonne
in
the
same
flesh
,
wherein
he
liued
as
an
abiect
,
and
without
honor
in
the
world
,
vnto
the
highest
degrée
of
honor
,
that
he
sitteth
at
hys
right
hande
.
But
Paule
séemeth
not
to
agrée
with
hymselfe
,
who
to
the
Rom.
14.11
.
citeth
the
same
testimonie
when
he
goeth
about
to
proue
that
Christe
shall
once
be
the
Iudge
of
the
quicke
and
the
deade
:
but
it
were
not
fit
for
that
purpose
,
if
it
were
already
fulfilled
as
here
he
witnesseth
.
I
answere
that
it
is
so
with
the
kingdome
of
Christe
,
that
it
increaseth
dayly
,
and
is
augmented
to
the
better
:
but
the
perfection
therof
is
not
euident
,
nor
shal
be
euident
vntill
the
latter
daye
of
Iudgement
.
So
both
is
true
,
that
all
things
are
now
subiect
vnto
Christ
,
and
yet
this
subiection
shall
not
be
absolute
before
the
day
of
the
resurrection
,
because
then
that
shall
bée
finished
,
which
now
is
but
begun
:
therefore
this
prophecy
not
without
cause
,
is
diuersly
applied
vnto
diuers
times
,
as
all
other
things
doe
not
define
the
kingdom
of
Christ
in
one
moment
of
time
,
but
doe
describe
it
in
their
whole
course
.
But
hereof
we
gather
that
Christe
is
that
euerlasting
God
that
speaketh
by
Esaie
▪
Of
things
in
Heauen
,
and
things
in
earth
,
and
things
vnder
the
earth
.
When
Paule
from
the
heauens
,
vnto
them
vnder
the
earth
submitteth
all
things
vnto
Christ
:
the
papistes
trifle
very
childishly
in
gatheryng
Purgatorie
out
of
his
wordes
.
Their
argument
is
after
this
sort
:
it
is
so
farre
of
,
that
the
diuels
bowe
theyr
knées
vnto
Christ
,
that
by
all
meanes
they
are
rebels
against
him
,
and
authors
of
rebellion
vnto
others
(
as
though
it
were
not
written
,
that
they
doe
tremble
at
the
only
mention
of
god
.
)
Iames
2.19
.
What
therfore
when
they
shal
come
in
presence
before
the
tribunal
seat
of
Christ
his
iudgement
?
truly
I
confes
that
they
wil
neuer
willingly
,
or
with
a
ready
obedience
be
subiect
:
neyther
doth
Paule
speake
here
of
voluntary
obedience
,
but
rather
we
returne
such
a
conuersion
againste
themselues
:
the
fire
of
Purgatorie
according
to
theyr
owne
saying
is
temporall
,
and
shal
be
abolished
at
the
day
of
iudgement
:
therefore
this
place
cannot
be
vnderstoode
of
Purgatorie
,
because
Paule
in
another
place
denieth
that
this
prophecy
shall
be
accomplished
,
vntill
Christ
shall
appeare
vnto
iudgement
.
Who
doth
not
sée
that
in
these
filthy
quiddities
they
are
twise
children
.
11.
Vnto
the
glory
of
God
the
father
.
It
might
also
be
read
in
the
glory
because
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
oft
times
vsed
in
the
place
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yet
I
had
rather
retaine
the
proper
signification
in
the
sense
,
that
the
maiesty
of
god
as
it
was
by
Christ
made
manifest
vnto
men
:
so
it
should
shine
againe
in
Christ
,
&
the
father
shoulde
be
glorified
in
the
son
.
Looke
Iohn
5
and
17.
and
you
shal
haue
the
exposition
of
this
place
.
12
Wherefore
my
beloued
,
as
ye
haue
alwaies
obeyed
,
not
as
in
my
presence
only
,
but
now
much
more
in
my
absence
,
worke
out
your
owne
saluation
with
feare
and
trembling
.
13
For
it
is
God
that
worketh
in
you
both
to
will
and
to
doe
,
of
his
good
pleasure
,
14.
Doe
al
things
without
murmurings
and
reasonings
.
15
That
ye
may
be
such
of
whome
no
man
can
complaine
,
and
the
sincere
sons
of
god
without
rebuke
in
the
mids
of
a
naughty
&
crooked
generation
,
among
whome
,
shine
ye
as
lyghtes
in
the
world
.
16
Holding
forth
the
word
of
life
,
vnto
my
glory
,
vntill
the
day
of
christ
▪
that
I
haue
not
run
in
vaine
,
neither
labored
in
vain
.
12.
Wherefore
.
He
shutteth
vp
all
that
last
exhortation
with
a
generall
sentence
,
that
they
should
humble
themselues
vnder
the
hand
of
the
Lord
:
for
that
will
easily
bring
to
passe
the
laying
away
al
fiercenes
they
shal
be
gentle
&
curteous
among
themselues
.
This
only
is
a
fit
reason
whereby
the
wit
of
man
may
learne
to
waxe
gentle
,
when
by
comparing
with
god
,
he
searcheth
into
hymselfe
,
who
pleased
hymselfe
seuerallye
in
hys
owne
deuises
.
As
yee
haue
alwaies
obeyed
He
prayseth
their
former
obedience
,
that
he
might
the
more
encourage
them
to
goe
forwarde
.
But
because
it
is
the
property
of
hipocrites
to
approue
themselues
to
the
eie
,
but
when
they
are
out
of
sight
,
to
fauour
them selues
with
more
liberty
,
as
it
were
the
cause
of
their
reuerence
and
feare
béeyng
remooued
.
He
admonisheth
them
that
they
would
not
only
shewe
themselues
obedient
to
the
eye
,
but
also
that
they
obey
him
being
absent
,
and
that
so
much
the
more
:
for
if
he
were
presente
,
he
might
prick
them
forward
,
and
enforce
them
with
daily
admonitions
.
Now
therfore
it
is
néedefull
that
while
their
counsailour
is
away
,
they
woulde
be
carefull
for
them selues
with
feare
and
trembling
.
In
this
he
would
haue
the
Philippians
to
testifie
and
approue
their
obedience
,
that
they
might
be
lowly
and
humble
.
This
moreouer
is
the
fountaine
of
humilitie
to
acknowledge
how
miserable
we
are
,
and
néedy
of
al
goodnes
vnto
the
which
he
calleth
them
in
this
sentence
:
for
whence
commeth
pride
but
from
securitie
,
which
blinde
confidence
bringeth
forth
,
whiles
we
please
our selues
,
and
are
rather
puffed
vp
with
a
confidence
of
our
owne
vertue
,
than
stay
vp
on
the
grace
of
God
?
The
contrary
vnto
vice
is
feare
,
to
the
which
he
exhorteth
them
:
but
although
in
the
text
exhortation
be
before
doctrine
:
yet
in
order
it
is
after
,
because
from
thence
it
is
drawne
,
I
will
therefore
begin
with
doctrine
.
It
is
God
that
worketh
in
vs
.
This
is
the
true
engine
to
destroy
all
loftines
:
this
is
the
sworde
to
kill
all
pride
when
we
heare
that
we
are
nothing
at
all
,
and
can
doe
nothing
,
but
by
the
alone
grace
of
God
(
I
vnderstand
supernaturall
grace
)
which
procéedeth
from
the
spirit
of
regeneration
:
For
in
as
muche
as
we
are
men
,
in
God
we
are
,
we
liue
and
are
moued
:
but
here
Paule
rather
disputeth
of
another
kinde
of
mouing
,
than
of
that
vniuersall
.
Let
vs
sée
now
what
he
attributeth
vnto
god
,
what
he
leaueth
vnto
vs
.
There
be
two
principally
to
be
considered
in
doing
any
thing
:
The
will
,
and
the
power
of
the
effect
:
both
of
them
he
affirmeth
for
certainety
to
be
in
God
,
what
more
doth
remaine
for
vs
wherein
we
may
boast
?
It
is
no
doubt
but
this
diuision
is
as
much
as
if
Paule
had
sayde
the
whole
in
one
word
:
for
the
will
is
the
foundation
,
the
effect
is
the
outward
shew
of
the
building
.
And
he
hath
expressed
a
great
deale
more
than
if
he
had
saide
God
were
the
author
of
the
beginning
and
ending
.
For
then
the
Sophisters
might
cauill
that
there
were
some
middle
thing
left
vnto
men
:
but
now
what
shall
they
finde
at
all
proper
vnto
vs
?
They
sweate
much
in
their
schooles
,
that
they
might
reconcile
frée
will
with
the
grace
of
god
:
I
say
such
a
frée
wil
as
they
faine
,
which
is
both
flexible
by
his
proper
motion
,
and
hath
a
proper
and
seuerall
power
,
whereby
it
worketh
with
the
grace
of
god
.
I
doo
not
contend
about
the
word
:
but
the
thing
itselfe
.
That
therefore
frée
will
maye
agrée
with
grace
,
thus
they
diuide
,
that
god
truly
doth
repaire
in
vs
his
frée
election
,
wherby
we
are
able
to
will
that
is
good
:
so
they
acknowledge
the
abilitie
to
will
that
is
good
to
come
from
God
:
but
the
good
will
it selfe
they
attribute
vnto
men
:
but
Paule
doth
pronounce
this
(
without
exception
)
to
be
the
worke
of
God
:
for
he
doth
not
say
that
our
hartes
only
are
bowed
or
stirred
vp
by
God
,
or
that
the
weakenes
of
our
good
will
is
helped
:
but
that
our
good
will
is
altogither
made
by
God
.
Whereas
they
sclander
vs
,
that
we
make
men
like
vnto
stones
,
when
we
teache
that
they
haue
no
goodnes
but
of
méere
grace
,
they
doo
impudently
,
for
we
confesse
that
we
haue
a
will
by
nature
,
but
because
it
is
euill
by
the
corruption
of
sin
,
then
it
beginneth
to
to
be
good
when
it
is
reformed
by
God
.
Neyther
doo
we
saye
that
a
man
doo
any
good
willinglye
,
but
then
when
the
will
is
ruled
by
the
spirit
of
God
.
Therefore
touchyng
thys
part
,
we
sée
that
the
whole
praise
is
giuen
to
God
:
and
that
it
is
friuolous
which
the
Sophisters
teache
,
that
grace
is
offered
vnto
vs
,
and
placed
as
it
were
in
the
middes
,
that
wée
may
embrace
it
if
we
liste
.
For
except
God
shoulde
worke
effectually
in
vs
,
he
coulde
not
be
saide
to
worke
a
good
wyll
.
Concernyng
the
second
part
we
must
thinke
the
same
thing
.
god
,
he
sayth
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
the
worker
whereby
wée
worke
:
therefore
he
bringeth
vnto
an
end
those
godly
affections
whiche
he
hath
inspired
into
vs
,
leaste
they
shoulde
be
in
vaine
,
as
he
promiseth
by
Ezechiell
.
11.20
.
I
will
make
them
to
walke
in
my
preceptes
,
wherby
we
gather
,
that
perseuerance
also
is
his
méere
gift
.
Of
his
good
pleasure
.
Some
doo
interprete
this
for
good
intent
of
the
minde
:
but
I
rather
refer
it
vnto
God
,
and
I
vnderstande
it
for
his
willing
affection
whyche
commonly
they
call
his
good
pleasure
.
For
in
this
signification
also
the
vse
of
the
gréeke
worde
is
more
common
,
and
the
text
doth
require
it
.
For
this
is
Paules
drift
,
to
gyue
all
vnto
God
,
and
to
take
all
from
vs
Therefore
not
being
contented
to
haue
giuen
vnto
God
the
effecte
,
both
of
the
good
wyll
and
of
the
worke
,
he
ascribeth
both
vnto
his
frée
mercy
,
wherby
he
excludeth
the
fayned
opinion
of
the
sophisters
touching
grace
following
,
whiche
they
imagine
to
be
the
rewarde
of
merit
.
Therefore
he
teacheth
that
all
the
course
of
our
life
,
if
we
liue
aright
,
is
directed
by
god
,
and
that
of
his
frée
goodnes
.
With
feare
and
trembling
.
Hereof
Paule
inferreth
an
exhortation
,
that
they
shoulde
worke
out
theyr
saluation
with
feare
:
he
ioyneth
feare
and
trembling
togither
,
for
a
serious
and
carefull
feare
,
accordyng
to
his
manner
,
to
increase
the
matter
more
.
Therefore
he
shaketh
off
as
well
drousines
,
as
confidence
.
By
the
word
worke
he
chastiseth
slothfulnes
,
which
is
alwaies
wittie
to
séeke
a
going
forwarde
:
but
it
séemeth
to
haue
a
swéete
smell
in
the
grace
of
God
,
because
if
GOD
worketh
in
vs
,
why
shoulde
not
we
waxe
slothfull
?
But
the
holy
ghost
admonisheth
vs
that
he
will
worke
in
liuelye
Instruments
:
but
straight
way
he
beateth
backe
pryde
,
commending
feare
and
trembling
.
We
must
also
diligently
consider
that
which
he
inferreth
:
from
God
,
he
sayth
,
you
haue
all
thinges
,
therefore
bée
carefull
and
humble
:
for
there
is
nothyng
whyche
shoulde
more
instructe
vs
vnto
modestye
and
feare
,
than
when
we
heare
that
we
stande
by
the
onlye
grace
of
GOD
,
ready
forthwyth
to
fall
,
if
he
withdrawe
hys
hande
but
a
lyttle
.
The
confidence
of
our selues
breedeth
Securitye
and
fiercenes
.
Thys
is
expressed
:
whosoeuer
truste
vnto
theyr
owne
strength
,
they
waxe
insolente
through
pryde
,
and
sleepe
in
Securitye
.
The
remedye
therefore
agaynste
both
these
euills
is
,
if
distrusting
our selues
we
depende
all
togither
vppon
God
only
.
And
verilye
that
man
hath
trulye
profited
as
well
in
the
knowledge
of
the
grace
of
god
,
as
of
his
own
infirmitie
,
who
being
wakened
from
securitie
,
earnestly
requireth
helpe
of
god
:
but
they
that
are
puffed
vp
with
a
truste
of
their
owne
strength
it
is
necessary
that
they
shoulde
become
drunken
in
securitie
.
Wherefore
the
sclander
,
wherewith
the
Papists
burden
vs
,
is
impudent
,
namelye
,
that
by
extollyng
the
grace
of
God
,
and
by
beatyng
downe
free
wyl
,
we
make
men
slothfull
,
we
shake
off
the
feare
of
God
,
and
take
away
all
carefulnes
.
But
the
Readers
doe
see
that
Paule
here
doth
not
gather
matter
of
exhortation
from
the
doctrine
of
the
Papistes
:
but
from
our
doctrine
.
God
,
he
sayth
,
doth
all
thynges
in
you
.
Therefore
submytte
your selues
vnto
hym
with
feare
.
Truly
,
I
doe
not
denye
but
many
men
hearyng
that
there
is
no
goodnes
in
vs
,
wyll
wyth
more
libertye
flatter
them selues
in
theyr
faultes
.
But
I
denye
that
this
is
the
faulte
of
the
doctrine
whyche
being
receyued
as
it
ought
bringeth
forth
a
carefulnes
in
our
hartes
.
Moreouer
the
Papists
abuse
thys
place
to
ouerthrowe
the
certaynetye
of
Fayth
:
for
he
that
trembleth
,
is
vncertayne
.
Thus
therefore
they
take
Paule
hys
wordes
,
as
though
in
all
our
life
we
should
stacker
in
the
trust
of
our
saluation
:
but
if
we
wyll
confer
Paule
with
himselfe
,
he
doth
not
here
exhorte
vs
vnto
doubtyng
,
because
euerye
where
he
commendeth
confidence
and
a
full
assurance
of
God
hys
mercyes
:
but
the
Solution
is
easie
,
if
any
man
seeke
the
true
sence
without
contention
.
There
are
two
kyndes
of
feare
:
the
one
engendreth
carefulnes
wyth
humility
:
the
other
doubtyng
.
The
firste
is
opposed
as
well
to
the
security
and
slothfulnes
of
the
flesh
,
as
vnto
pride
:
the
other
is
opposed
vnto
the
certainetye
of
faith
.
Moreouer
we
must
marke
,
that
as
the
faythful
doo
certainely
rest
vpon
the
grace
of
God
,
so
whiles
they
cast
backe
their
eyes
vnto
their
owne
frailety
,
they
doe
not
sleepe
securely
:
but
for
feare
of
daunger
,
stirre
vp
themselues
vnto
praiers
:
notwithstanding
it
is
so
far
of
,
that
this
feare
should
trouble
the
quiet
state
of
their
constancie
,
and
shake
their
faith
,
that
it
rather
confirmeth
than
:
for
the
distrust
of
our selues
maketh
vs
rest
more
strongly
vpon
the
mercy
of
God
,
and
to
that
ende
tende
Paules
wordes
:
for
he
requireth
nothing
of
the
Philippians
,
but
that
they
should
submit
themselues
vnto
god
,
with
a
true
denying
of
themselues
.
Worke
out
your
own
saluation
.
As
the
Pelagians
in
old
time
:
so
the
papistes
at
this
day
doo
proudely
boaste
of
this
place
,
to
extoll
the
vertue
of
man
:
for
whiles
the
former
sentence
is
obiected
vnto
them
:
It
is
GOD
that
worketh
:
they
straight
way
beate
it
backe
againe
(
as
it
were
with
this
buckler
.
)
Woorke
out
your
owne
Saluation
.
Since
therefore
the
worke
is
giuen
in
common
both
vnto
god
and
vnto
man
,
they
attribute
halfe
vnto
either
.
In
summe
,
from
the
word
worke
they
gather
frée
will
,
&
from
the
word
saluation
,
they
gather
meate
of
eternall
life
.
I
answere
that
saluation
is
taken
for
the
whole
course
of
our
vocation
,
&
vnder
this
word
are
comprehended
al
things
whereby
God
doth
accomplish
that
perfection
,
vnto
the
whiche
he
hath
appointed
vs
in
his
frée
election
.
No
man
except
he
bée
obstinate
and
impudent
will
deny
this
:
we
are
sayde
to
finish
it
,
when
being
gouerned
by
the
holy
ghoste
,
we
attayne
vnto
a
blessed
life
.
It
is
God
which
calleth
,
who
offreth
saluation
.
It
is
our
dutie
by
faith
to
embrace
that
which
he
giueth
,
and
by
our
obedience
to
answere
to
his
calling
:
but
neither
of
these
can
we
haue
from
our selues
.
Then
therfore
doo
we
any
thing
,
when
he
hath
prepared
vs
to
doo
it
?
The
word
which
he
vseth
signifieth
properly
to
finish
:
but
wée
must
remember
that
which
I
saide
,
that
Paule
doth
not
dispute
how
farre
our
ability
doth
extend
,
but
doth
teach
simply
,
that
god
doth
so
worke
in
vs
,
that
yet
he
suffereth
vs
not
to
waxe
slothfull
,
but
exerciseth
vs
being
strongly
driuen
forward
by
hys
secrete
motion
.
14.
without
murmurings
.
These
are
the
fruites
of
that
humility
vnto
the
which
he
exhorted
.
For
whosoeuer
attributing
nothing
to
himselfe
,
hath
learned
to
submit
himselfe
carefully
vnto
God
,
he
will
behaue
himselfe
also
quietly
among
men
.
For
where
euery
man
please
himselfe
there
raigneth
two
vices
:
that
one
speake
against
another
,
and
that
they
striue
among
themselues
by
contention
.
First
therfore
he
forbiddeth
maliciousnes
&
secrete
grudgings
:
Then
open
contentions
.
He
addeth
also
a
third
thing
that
they
shoulde
not
giue
others
occasion
of
complaining
,
whiche
is
wont
to
procéede
of
too
much
testines
.
Hatred
is
not
alwaies
to
be
feared
,
but
we
must
indeauour
that
by
our
owne
fault
we
make
not
our selues
odious
,
that
it
may
be
fulfilled
in
vs
,
They
hated
me
without
a
cause
.
Psal.
35.19
.
Although
if
any
woulde
extende
it
further
,
I
am
not
againste
him
:
for
thence
come
murmurings
&
disputings
,
whilest
euery
man
beyond
measure
caring
for
himselfe
,
giueth
vnto
others
occasion
to
complaine
:
yea
this
word
may
be
taken
actiuely
,
that
it
may
signifie
not
troublesome
men
,
nor
complainers
.
And
this
signification
agreeth
not
ill
with
the
text
,
because
the
séede
of
all
brawlings
and
backbitings
,
for
the
most
part
is
complaining
He
ioyneth
Sinoere
,
because
such
filthines
will
neuer
come
forth
from
purged
minds
.
The
sonnes
of
God
without
reprehension
It
must
thus
be
resolued
,
without
reprehension
:
because
yée
are
the
sonnes
of
God
:
for
the
adoption
of
GOD
muste
bée
the
cause
of
a
blamelesse
life
,
that
by
some
similitude
we
may
resemble
our
father
.
Although
there
was
neuer
such
perfection
in
the
world
,
that
nothing
shoulde
be
found
worthy
reprehension
:
yet
they
are
called
irreprehensible
,
who
with
al
their
care
striue
to
come
thither
,
as
it
is
saide
in
another
place
.
In
the
mids
of
a
peruerse
generation
.
The
faithfull
liue
in
the
earth
mingled
with
the
vngodly
,
they
drawe
togither
the
common
ayer
,
they
enioy
the
common
lande
.
And
at
that
tyme
also
they
were
more
dispersed
,
because
there
could
scarce
be
found
one
godly
house
,
which
was
not
euery
way
compassed
wyth
vnbeléeuers
.
So
much
the
more
Paule
pricketh
forwarde
the
Philippians
,
that
they
shoulde
carefully
take
héede
to
themselues
from
all
corruptions
.
The
sense
is
therefore
:
you
are
inclosed
among
the
wicked
:
but
in
the
meane
while
remember
that
by
the
adoption
of
God
you
are
separated
from
them
.
Therfore
let
there
be
euident
signes
in
your
life
,
which
may
make
you
differ
.
Moreouer
,
this
reason
must
more
prouoke
you
vnto
a
care
of
a
godly
and
holy
life
:
least
being
entangled
by
theyr
vyces
and
contagion
,
you
bée
parte
also
of
a
crooked
generation
.
Whereas
he
calleth
the
vnbeléeuers
A
peruerse
and
crooked
generation
.
That
belongeth
vnto
the
circumstance
of
the
place
:
for
he
warneth
them
,
that
they
shoulde
so
muche
the
more
diligentlye
take
héede
,
because
many
offences
woulde
be
thruste
in
by
the
vnfaithful
,
which
myghte
hinder
theyr
right
course
:
and
the
whole
lyfe
of
the
vnfaithfull
woulde
bée
as
a
Laborinthe
of
diuerse
turnings
,
which
woulde
leade
vs
out
of
the
waye
:
yet
neuerthelesse
they
are
Epithetes
which
agrée
with
the
vnbeléeuers
of
all
nations
,
and
of
all
tymes
.
For
if
the
harte
of
man
be
peruerse
and
vnsearcheable
,
what
shall
bée
the
fruites
of
suche
a
roote
?
We
are
taughte
therefore
in
these
wordes
,
that
there
is
nothyng
pure
in
the
life
of
man
,
vntill
he
be
reformed
by
the
Spirite
of
GOD.
Among
whome
shine
yee
.
The
termination
of
the
Gréeke
verbe
is
doubtfull
:
for
it
might
bée
reade
in
the
Indicatiue
moode
:
Yee
shine
.
But
the
Imperatiue
moode
better
agreeth
with
the
the
exhortation
He
wil
haue
the
faithful
like
lampes
,
which
doe
shine
in
the
darkenes
of
the
worlde
.
As
if
he
shoulde
saye
,
the
vnfaithfull
are
the
children
of
the
nyghte
,
and
in
the
worlde
there
is
nothing
but
darkenes
:
but
GOD
hath
illuminated
you
vnto
this
ende
,
that
the
purenes
of
your
life
might
shine
in
thys
darknes
,
whereby
his
grace
might
appeare
moste
euident
.
So
it
is
also
saide
by
the
prophet
.
The
Lorde
shall
arise
vppon
thee
,
and
his
glory
shall
bee
seene
in
thee
.
Esaie.
60.2
.
By
and
by
it
followeth
.
The
gentiles
shall
walke
in
the
light
,
and
Kinges
in
the
brightnes
of
thy
countenance
.
Although
Esaie
there
preacheth
rather
of
doctrine
.
And
Paule
here
of
the
example
of
life
(
In
respecte
also
of
doctrine
)
Christe
calleth
his
Apostles
peculiarlye
in
another
place
,
the
light
of
the
worlde
.
Math.
5.14.16
.
Holding
forth
the
worde
of
life
.
The
reason
why
they
shoulde
bée
lightes
,
is
because
they
beare
the
word
of
life
,
whereby
they
are
lightned
,
that
they
also
may
shine
vnto
others
.
He
alludeth
vnto
candels
,
wherein
are
set
wéekes
to
burne
,
and
he
maketh
vs
like
vnto
the
candels
.
He
compareth
the
word
of
God
vnto
the
wéeke
of
the
candle
,
whence
the
light
is
.
If
you
had
rather
haue
another
similitude
:
we
are
the
candlesticks
,
the
doctrine
of
Christ
is
the
candle
,
which
being
set
in
vs
gyueth
light
round
about
:
And
it
signifie
that
we
offer
iniurie
vnto
the
word
of
God
,
except
it
shine
in
vs
by
the
purenes
of
our
life
.
Hither
appertaineth
the
saying
of
Christe
:
No
man
lighteth
a
candle
and
putteth
it
vnder
a
bushell
,
&c.
Mat.
5.15
So
we
are
saide
to
beare
the
worde
,
that
in
the
meane
whyle
we
are
borne
by
it
,
because
we
are
founded
in
it
.
But
the
maner
of
bearing
which
Paule
here
handleth
is
this
:
that
god
vpon
this
condition
hath
committed
his
doctrine
vnto
vs
,
not
that
we
shoulde
kéepe
the
lighte
thereof
suppressed
and
idle
,
but
that
we
shoulde
bring
it
forth
vnto
others
.
The
summe
is
this
,
whosoeuer
are
illuminated
by
the
heauenly
doctrine
,
do
beare
about
that
doctrine
which
may
bewray
and
vncouer
their
shame
,
except
they
walke
holily
&
purely
:
but
this
light
is
therfore
kindled
,
that
they
themselues
shoulde
not
only
bee
directed
in
the
right
way
,
but
that
they
shoulde
also
shewe
it
forth
vnto
others
.
Vnto
my
glory
.
To
increase
their
courage
,
he
witnesseth
that
which
shal
be
glorious
vnto
him
,
if
he
haue
not
labored
in
vaine
among
them
:
not
because
they
doe
lose
the
price
and
the
rewarde
of
their
trauell
,
who
haue
labored
faithfully
,
yet
without
effect
:
but
since
the
successe
of
our
ministery
is
the
singular
blessing
of
God
,
let
vs
not
maruell
if
God
also
crowne
that
among
his
other
gifts
.
As
therefore
so
many
churches
gotten
by
Paule
vnto
Christ
,
doo
now
make
his
Apostleship
honorable
:
so
it
is
no
doubte
,
but
these
victories
shall
haue
place
in
the
kingdome
of
Christe
,
as
he
saith
a
little
after
,
you
are
my
crowne
.
And
it
is
no
doubte
but
the
triumph
shal
be
so
much
the
more
excellent
,
as
the
déeds
shal
be
more
glorious
.
If
any
man
would
aske
how
Paule
doo
now
reioyce
in
his
labors
,
who
in
the
2.
Cor.
11.11
.
forbiddeth
to
reioyce
in
any
thing
but
in
the
Lord
:
the
answere
is
easy
,
when
as
we
haue
caste
downe
our selues
&
al
thinges
that
are
ours
before
the
Lord
,
and
haue
reposed
our
whole
glory
in
Christ
:
It
is
lawful
also
through
Christ
to
reioice
in
the
benefites
of
god
,
as
it
appeareth
in
the
first
epistle
to
the
Corinthians
:
this
parte
Vntill
the
day
of
the
Lord
is
a
prick
vnto
the
Philippians
,
for
to
perseuer
,
since
that
the
tribunall
seat
of
Christe
is
set
before
them
,
from
whence
they
must
looke
for
the
rewarde
of
theyr
faith
.
17
And
though
I
be
offered
vp
vpon
the
sacrifice
and
seruice
of
your
faith
,
I
reioyce
,
and
reioyce
with
you
all
.
18
For
the
same
cause
also
reioyce
yee
,
and
reioyce
togyther
with
me
.
19
And
I
hope
in
the
Lorde
that
I
shall
also
sende
Timotheus
vnto
you
shortly
,
that
I
also
may
be
quiet
when
I
knowe
your
estate
.
20
For
I
haue
no
man
like
minded
,
who
will
faithfully
care
for
your
matters
.
21
For
all
seeke
theyr
owne
,
and
not
the
things
whiche
are
Iesus
Christes
.
22
But
ye
knowe
the
proofe
of
him
,
that
as
a
sonne
with
the
father
,
he
hath
serued
with
me
in
the
gospel
.
23.
Him
therefore
I
hope
to
sende
,
assoone
as
I
knowe
howe
it
will
go
with
me
.
24
And
I
truste
in
the
Lorde
that
I
also
my selfe
shall
come
shortly
.
17
If
I
be
offered
.
In
gréeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
he
séemeth
vnto
me
to
allude
vnto
those
sacrifices
,
by
the
killing
whereof
,
among
the
men
of
old
time
couenants
&
bargaines
were
ratified
:
for
the
gréekes
properly
cal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sacrifice
offered
to
confirme
a
couenant
.
After
this
sorte
he
calleth
his
death
a
confirmation
of
their
faith
,
as
certainely
it
should
be
.
But
that
the
whole
place
might
be
more
cléere
,
he
sayth
that
he
sacrificed
vnto
god
,
when
he
consecrated
them
through
the
gospel
.
The
like
saying
is
to
the
Romanes
.
15.16
.
for
there
he
he
bringeth
in
himselfe
as
a
priest
,
which
offreth
the
gentiles
vnto
God
through
the
gospell
.
And
as
the
gospell
is
the
Spirituall
sword
to
kill
sacrifices
,
so
faith
is
as
it
were
the
offering
:
for
there
is
no
faith
without
mortification
,
by
the
which
wée
are
consecrated
vnto
God
.
He
putteth
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sacrifice
and
seruice
,
whereof
the
former
is
referred
vnto
the
Philippians
,
who
were
offred
vnto
God
:
the
other
vnto
Paule
:
for
he
is
the
act
of
the
sacrifice
.
It
is
as
much
as
administration
and
so
it
comprehendeth
the
functions
and
duties
of
eyther
kindes
:
but
here
it
belongeth
properly
vnto
the
worship
of
God
,
as
the
Latines
say
,
operari
sacris
,
to
sacrifice
.
Now
Paule
saith
that
he
shall
be
ioyfull
if
he
shoulde
bée
offered
vpon
such
a
sacrifice
,
that
it
might
be
more
ratified
&
strong
.
This
is
to
teach
the
gospell
from
the
harte
,
when
wée
are
ready
to
confirme
with
our
owne
bloud
that
whyche
wée
teache
.
Besides
,
here
is
a
profitable
doctrine
to
be
gathered
touching
the
nature
of
faith
:
namely
,
that
it
is
not
a
vaine
thing
:
but
such
a
thing
as
consecrateth
a
man
vnto
God
:
and
also
the
ministers
of
the
gospell
haue
here
an
excellent
comfort
,
who
are
saide
to
be
the
priestes
of
God
,
to
offer
sacrifices
vnto
him
:
for
with
what
earnestnes
woulde
he
bende
him selfe
to
be
carefull
in
preaching
,
which
knoweth
that
this
is
a
sacrifice
acceptable
vnto
God
?
Touching
this
kinde
of
sacrifice
,
whilest
the
miserable
papists
know
nothing
,
they
feigne
another
kinde
which
is
extreame
sacrilege
.
He
saith
,
I
reioice
togither
with
you
:
that
if
it
shoulde
happen
that
he
should
dye
,
they
might
knowe
it
shoulde
be
for
their
profite
,
and
they
might
reape
fruite
by
his
death
.
18.
Reioyce
yee
.
By
this
chéerefulnes
he
animateth
the
Philippians
,
and
enflameth
them
to
suffer
death
valiantly
,
in
which
the
faithful
suffer
no
euyl
.
For
before
he
taught
that
death
shoulde
be
to
him
aduantage
,
yet
here
he
especially
bewareth
that
his
death
trouble
not
the
Philippians
.
Therefore
he
denieth
that
it
shall
bée
any
cause
of
sorrowe
:
yea
they
muste
rather
reioyce
,
because
they
should
finde
it
fruiteful
:
for
although
of
it selfe
it
were
a
grieuous
losse
to
be
depriued
of
such
a
teacher
,
yet
the
recompence
should
not
be
lighter
,
because
the
gospell
shoulde
bee
confirmed
by
his
bloud
.
In
the
meane
while
he
admonisheth
them
that
death
priuately
to
himselfe
shall
be
ioyful
,
whereas
Erasmus
translateth
it
in
the
present
tense
,
You
doe
reioyce
.
It
is
altogither
farre
off
.
19.
And
I
hope
.
He
promiseth
vnto
them
the
comming
of
Timotheus
,
that
by
looking
for
him
,
they
might
stay
themselues
more
manfully
,
and
not
yéelde
to
the
deceiuers
:
for
as
in
warre
the
hope
of
succor
kéepeth
still
the
mindes
of
soldiers
that
they
faint
not
:
so
this
cogitation
also
might
giue
muche
courage
vnto
the
Philippians
.
He
shall
come
shortly
that
shall
oppose
himselfe
againste
the
attempts
of
our
enimies
,
and
if
the
only
expectation
of
him
did
so
much
preuaile
,
his
presence
should
be
much
more
forcible
.
The
condition
is
to
be
noted
,
wherein
he
submitteth
himselfe
to
the
prouidence
of
god
,
determining
nothing
without
that
going
before
:
as
truly
it
is
lawful
to
appoint
nothing
for
the
time
to
come
,
but
vnder
the
hand
of
God
the
Lord
(
as
I
may
so
say
)
Where
he
addeth
That
I
also
may
be
quiet
,
he
declareth
his
loue
towards
them
(
as
much
to
say
)
as
he
was
so
careful
for
their
dangers
,
that
except
he
knew
their
prosperous
estate
,
he
could
not
be
well
.
20
I
haue
no
man
like
minded
.
Althoughe
manye
gather
a
diuerse
sense
,
I
thus
interpret
it
,
I
haue
no
man
so
well
minded
to
be
careful
for
your
matters
:
for
in
my
iudgement
Paule
rather
compareth
Timotheus
with
others
,
than
with
him selfe
:
and
truly
for
that
purpose
he
giueth
him
a
singular
praise
,
that
for
his
rarenes
he
might
be
in
greater
estimation
.
21.
For
all
men
seeke
their
owne
.
He
speaketh
not
of
them
who
had
altogither
cast
away
the
care
of
godlines
,
but
of
them
whome
he
accounted
for
brethren
,
yea
whome
he
suffered
in
his
owne
company
:
yet
he
saith
that
they
are
so
cunning
in
caring
for
their
owne
matters
,
that
they
are
more
cold
in
the
work
of
the
Lord
.
In
shew
it
séemeth
to
be
no
grieuous
fault
to
séeke
ones
owne
:
but
how
intollerable
it
is
in
the
seruantes
of
Christ
it
appeareth
thereof
,
that
it
maketh
them
altogyther
vnprofitable
,
whome
it
possesseth
:
for
it
cannot
be
that
he
should
employ
him selfe
for
the
Churche
,
that
is
addicted
vnto
himselfe
.
Therefore
thou
wilt
saye
:
dyd
Paule
cheryshe
wyth
himselfe
men
of
no
goodnes
and
dissemblers
?
I
aunswere
that
it
is
not
so
to
bée
taken
,
as
thoughe
being
altogyther
bent
to
theyr
owne
profitte
,
they
had
no
care
at
all
of
the
Churche
:
but
because
they
being
entangled
with
theyr
owne
priuate
commodities
,
they
were
more
negligent
to
promote
the
publique
benefite
of
the
Churche
:
for
it
is
necessarye
that
one
of
these
affections
muste
raygne
in
vs
:
that
eyther
neglecting
our selues
,
we
shoulde
bée
carryed
vnto
Christe
,
and
vnto
those
thynges
that
are
Chrystes
:
or
else
béeyng
too
muche
addicted
to
our
owne
profit
,
we
shoulde
serue
Chryst
for
fashion
sake
.
Hereof
appeareth
how
great
an
hinderance
it
is
vnto
the
ministers
of
the
Churche
,
to
séeke
theyr
owne
.
Neyther
are
these
excuses
of
any
force
:
I
am
iniurious
to
no
man
,
I
muste
haue
regarde
of
my selfe
:
I
am
not
so
harde
harted
:
but
I
am
carefullye
mooued
with
respecte
of
mine
owne
commoditie
:
for
thou
muste
departe
from
thine
owne
right
,
that
thou
mayest
performe
thy
dutie
:
thy
reason
is
neither
to
be
preferred
before
the
glory
of
Christe
,
nor
to
be
made
equal
with
it
:
whether
soeuer
Christe
calleth
thee
,
thou
must
goe
speedily
,
leauing
all
other
thinges
.
So
thou
muste
looke
backe
vnto
thy
vocation
,
that
thou
muste
turne
awaye
thy
senses
from
all
thinges
that
may
call
thee
backeward
.
Thou
maiest
liue
in
another
place
more
wealthily
:
but
God
hath
bounde
thee
to
a
Churche
whiche
mainetaine
thée
but
sclenderly
.
In
another
place
there
is
more
honour
:
but
God
hath
giuen
thée
that
place
,
in
which
thou
must
liue
humbly
.
In
another
place
the
aire
is
more
healthfull
,
or
the
countrye
more
pleasant
:
but
here
thy
standing
is
appoynted
.
Thou
wouldst
wish
that
thou
hadst
rather
to
doo
with
a
more
gentle
people
:
either
their
vnthankfulnes
,
or
their
fiercenes
,
or
their
pryde
offendeth
thée
.
Finally
thou
dost
not
agree
with
the
wit
&
maners
of
the
contry
:
yet
thou
must
striue
with
thy selfe
,
&
after
a
sort
offer
violence
to
thy
contrary
desires
,
that
thou
maist
increase
that
good
which
thou
hast
gotten
:
for
thou
art
not
frée
,
or
at
thy
own
liberty
.
To
conclude
thou
must
forget
thy selfe
,
if
thou
wilt
serue
GOD.
And
if
Paule
doth
reproue
them
so
seuerely
,
who
had
greater
care
of
them selues
than
of
the
Churche
,
what
iudgemente
doe
they
looke
for
,
who
béeyng
altogither
carryed
awaye
by
their
owne
busines
,
doe
nothing
estéeme
the
edifyng
of
the
Church
?
althoughe
they
now
flatter
themselues
:
yet
God
will
not
spare
them
.
So
farre
it
is
to
be
granted
to
the
ministers
of
the
Churche
,
to
seeke
their
owne
,
that
they
be
not
hindred
from
séekyng
the
kingdome
of
Christe
:
but
by
this
meane
they
shall
not
nowe
be
saide
to
séeke
their
owne
,
because
the
life
of
man
is
estéemed
,
according
vnto
the
speciall
marke
whereat
it
aymeth
.
Whereas
he
saith
,
All
:
you
must
not
vrge
the
vniuersal
signe
,
that
you
admit
no
exception
:
for
there
were
others
also
,
as
Epaphroditus
,
but
a
very
fewe
:
but
he
attributeth
that
vnto
all
,
which
was
euery
where
common
When
wée
heare
Paule
complaining
in
that
golden
age
,
wherein
all
vertues
flourished
that
true
harted
brethren
were
so
hard
to
finde
:
let
not
vs
discourage
our selues
,
if
at
this
day
our
estate
be
alike
:
only
let
euery
man
take
héed
to
himselfe
that
he
be
not
worthyly
numbred
in
this
catalog
.
I
woulde
the
Papists
would
answere
me
,
where
Peter
was
at
that
time
,
who
ought
to
haue
béene
at
Rome
(
if
they
say
truth
.
Oh
heauy
and
shameful
dispraise
which
Paule
should
giue
him
:
they
fable
therfore
when
they
feigne
that
he
was
then
Bishop
of
the
Church
of
Rome
.
Marke
that
the
edifiyng
of
the
Church
is
called
the
thinges
of
Christ
,
because
then
truly
we
doe
his
busines
,
when
we
labor
in
trimming
his
vineyard
.
But
yee
knowe
the
experience
of
him
.
According
to
the
word
it
is
,
you
knowe
the
proofe
of
him
,
except
you
had
rather
haue
it
in
the
Imperatiue
moode
know
yee
.
(
for
they
coulde
scarce
take
any
triall
of
him
in
the
time
)
but
there
is
little
matter
of
waight
in
that
.
This
is
especially
to
be
marked
,
that
he
giueth
testimony
vnto
Timothie
of
his
fayth
and
modestie
.
It
appertaineth
to
his
faith
,
in
that
he
testifieth
,
that
he
serued
with
him
in
the
gospel
,
&
it
is
a
signe
of
his
modesty
,
that
he
submitted
himselfe
to
him
,
as
vnto
his
Father
.
That
Paule
commendeth
this
vertue
namely
,
it
is
no
maruell
,
for
it
hath
bene
rare
in
all
ages
.
At
this
daye
what
young
man
can
be
founde
,
who
will
yelde
euen
a
little
vnto
his
elders
?
such
insolencie
springeth
and
boyleth
forth
in
that
age
.
In
this
place
(
as
in
many
other
)
we
sée
what
an
earnest
care
Paule
hath
to
beautifie
godly
ministers
,
not
so
much
for
their
cause
,
as
that
it
belongeth
to
the
whole
Churche
,
that
such
should
be
loued
and
reuerenced
,
and
be
in
great
authoritie
.
And
I
truste
L
my selfe
.
This
also
he
addeth
,
leaste
they
shoulde
thinke
that
anye
thing
had
happened
,
which
might
change
the
purpose
of
hys
comming
,
whereof
before
he
had
made
mention
:
yet
alwaies
he
speaketh
with
a
condition
.
If
it
please
the
Lord
:
for
although
he
hoped
of
deliuerance
from
the
Lorde
:
because
we
said
,
there
was
no
certaine
promise
that
his
hope
was
firmely
setled
,
but
hanging
as
it
were
vpon
the
secret
counsell
of
God
.
25
But
I
haue
thought
it
necessary
to
sende
vnto
you
Epaphroditus
my
brother
and
companion
in
laboure
,
and
fellow
soldier
:
but
your
Apostle
,
and
the
minister
of
my
necessitie
.
26
Because
he
longed
after
you
all
,
and
was
ful
of
heauinesse
,
because
yee
had
heard
that
he
had
beene
sicke
.
27
And
truly
he
was
sicke
,
very
neere
vnto
death
:
but
god
had
mercy
on
him
,
&
not
on
him
only
,
but
on
me
also
,
that
I
should
not
haue
sorrow
vpon
sorrow
.
28
I
sente
hym
therefore
the
more
diligently
,
that
when
yee
see
him
,
yee
myght
agayne
reioyce
,
and
I
might
be
the
lesse
sorrowfull
29
Receyue
him
therefore
in
the
Lorde
with
all
gladnes
,
and
make
much
of
such
.
30
Because
that
for
the
worke
of
Christe
,
he
was
neere
vnto
death
,
offeryng
his
life
vnto
danger
,
that
he
might
fulfill
that
seruice
which
was
wanting
on
your
parte
towarde
me
.
25
Epaphroditus
.
After
he
had
comforted
them
by
promising
his
owne
comming
,
and
the
comming
of
Timotheus
,
presently
also
he
strengthneth
them
,
sending
Ehaphroditus
afore
:
least
in
the
meane
time
while
he
were
certaine
what
would
become
of
himselfe
(
for
this
was
the
cause
of
his
tarying
)
they
should
want
their
pastor
,
who
might
defende
theyr
well
ordered
estate
.
He
commendeth
Epaphroditus
by
many
names
:
that
he
is
a
brother
,
and
an
helper
in
the
busines
of
the
Gospell
:
that
he
is
his
fellow
soldier
:
by
which
worde
he
expresseth
what
the
condition
of
the
ministers
of
the
gospell
is
:
namely
that
they
must
be
in
continuall
warfare
:
for
Sathan
wil
not
suffer
them
to
promote
the
gospel
without
fighting
.
Therefore
let
them
knowe
who
prepare
them selues
to
edifie
the
Church
,
that
there
is
warre
proclaimed
and
readye
against
them
.
This
truly
is
common
vnto
all
Christians
to
serue
as
soldiers
in
the
tents
of
Christ
,
because
Sathan
is
the
enimy
of
vs
al
:
but
especially
it
appertaineth
to
the
ministers
of
the
word
,
who
leade
the
armies
,
and
carry
the
standarde
:
yet
more
properly
,
it
was
lawfull
for
Paule
to
boast
of
hys
warfare
,
who
was
exercised
in
all
kind
of
battels
,
yea
euen
miraculously
.
Therefore
Paule
commendeth
Epaphroditus
,
because
he
was
partaker
with
him
of
his
striuings
:
the
name
of
Apostle
is
here
generally
(
as
in
many
other
places
)
taken
for
euery
Euangelist
:
except
any
had
rather
take
it
for
a
messenger
sent
from
the
Philippians
,
that
these
two
may
ioyntlye
be
read
togither
:
a
messenger
sent
to
minister
vnto
Paule
,
but
the
former
sense
in
my
iudgement
agreeth
better
.
He
putteth
this
also
among
his
praises
,
the
he
ministred
vnto
him
in
prison
:
of
which
thing
we
shal
speak
more
amply
afterward
.
26.
Longed
after
you
.
A
signe
of
a
true
pastor
,
that
when
he
was
far
of
,
&
willingly
witholden
from
his
godly
dutie
:
yet
he
was
moued
with
care
and
desire
of
his
flocke
,
and
when
he
vnderstood
that
his
shéepe
were
sad
for
his
sake
,
he
was
heauye
for
their
griefe
.
In
like
maner
the
godly
care
of
the
Philippians
for
their
pastor
is
declared
.
27.
But
God
had
mercy
on
him
.
He
expressed
the
grieuousnes
of
the
disease
,
because
Epaphroditus
was
sicke
without
hope
of
life
,
that
the
goodnes
of
God
in
restoring
his
helth
might
appeare
more
euidently
.
But
it
is
a
maruel
that
the
Apostle
doth
account
the
prolonging
of
Epaphroditus
his
life
,
in
the
number
of
Gods
mercies
:
when
before
he
testified
that
he
rather
desired
death
.
And
what
is
better
for
vs
,
than
being
deliuered
out
of
so
many
miseries
of
the
world
,
to
passe
into
the
kingdome
of
god
:
especially
being
deliuered
from
the
bondage
of
sinne
,
in
the
which
he
cryeth
out
.
Rom.
7.24
.
that
he
was
miserable
to
enioy
more
fully
the
liberty
of
the
spirit
,
whereby
we
may
cleaue
fast
vnto
the
son
of
God
?
It
were
a
long
thing
to
recken
vp
all
things
,
which
cause
that
death
is
better
than
life
vnto
the
faithfull
,
and
more
to
be
wished
for
Therefore
what
mercy
is
that
of
god
,
when
it
doth
nothing
but
prolong
our
miseries
?
I
answere
that
al
things
make
not
,
but
these
that
this
life
estéemed
in
it self
,
is
an
excellent
benefit
of
God
:
especially
they
that
liue
vnto
Christ
are
here
happily
exercised
vnto
the
hope
of
heauenly
glorye
:
and
therefore
we
sawe
a
little
before
,
that
life
was
to
them
aduantage
.
Furthermore
there
is
another
thing
to
be
considered
,
that
GOD
vouchsafeth
vs
no
smal
thing
,
when
he
glorifieth
him selfe
in
vs
:
for
we
must
not
so
muche
respect
our
life
,
as
the
ende
wherefore
we
doe
liue
.
And
of
me
also
that
I
shoulde
not
haue
sorrowe
vpon
sorrowe
.
Paule
confesseth
that
the
death
of
Epaphroditus
would
haue
bene
bitter
vnto
him
,
and
herein
he
acknowledgeth
that
God
spared
him
,
in
that
he
was
againe
restored
vnto
his
health
.
Therfore
he
bosteth
not
of
the
senselessenes
of
the
Stoickes
,
as
though
he
were
made
of
iron
,
and
frée
from
the
affection
of
men
.
What
therefore
,
some
will
say
:
where
is
the
vnconquered
courage
of
his
minde
?
where
is
hys
vnwearyed
constancie
?
I
answere
that
Christian
patience
doe
dyffer
farre
from
the
peruersenes
of
Philosophers
:
muche
more
from
that
crooked
and
cruell
hardenes
of
the
Stoickes
:
for
what
vertue
were
it
patiently
to
beare
the
crosse
,
if
there
were
no
féeling
of
griefe
and
of
bitternes
in
it
?
but
whilest
the
comfort
of
God
doth
ouercome
this
féeling
,
that
we
resist
not
but
rather
willingly
giue
our
backes
to
be
beaten
,
then
wée
offer
a
sacrifice
of
our
obedience
acceptable
vnto
GOD.
So
Paule
confesseth
that
he
did
feele
some
sorrowe
and
griefe
in
his
bandes
,
notwythstandyng
he
dyd
ioyfullye
suffer
those
bands
for
Christ
.
He
confesseth
that
he
should
grieuously
haue
taken
the
death
of
Epaphroditus
:
yet
at
lengthe
he
would
haue
framed
his
affection
vnto
the
wil
of
god
:
although
al
the
hardenes
of
the
matter
is
not
yet
wholly
answered
:
for
then
we
proue
our
obedience
,
when
we
bridle
our
naughtye
affections
,
and
giue
not
place
to
the
infirmitie
of
the
fleshe
.
Two
things
therfore
are
to
be
considered
,
first
that
the
affections
which
god
at
the
beginning
put
into
our
nature
,
are
not
euil
of
themselues
,
because
they
procéed
not
from
the
viciousnes
of
our
corrupted
nature
,
but
flow
from
god
,
who
is
the
author
of
them
,
of
which
sort
is
sorrow
,
which
is
taken
for
the
death
of
our
friends
.
Againe
there
were
many
other
causes
why
Paule
should
lament
the
death
of
Epaphroditus
,
&
those
not
only
blamelesse
,
but
altogither
necessary
.
This
first
of
al
is
a
continuall
thing
with
the
faithfull
,
that
in
the
death
of
any
,
they
are
admonished
of
the
wrath
of
God
againste
sinne
:
but
Paule
was
more
moued
with
the
losse
of
the
church
which
he
sawe
shoulde
be
destitute
of
an
excellent
pastor
,
in
so
great
a
scarsitie
of
good
men
.
They
that
would
haue
such
affections
altogither
taken
away
and
extinguished
,
doe
not
only
feigne
men
as
sencelesse
as
stones
,
but
cruell
and
hardharted
.
But
in
this
corruption
of
nature
,
all
things
are
so
peruerse
in
vs
,
that
whatsoeuer
our
minds
be
moued
to
,
they
alwaies
excéed
measure
.
Hereof
it
commeth
,
that
nothing
of
it selfe
is
so
pure
and
right
,
which
draweth
not
vnto
it
some
contagion
.
Moreouer
that
Paule
(
as
he
was
a
man
)
suffered
somwhat
in
his
grief
beséeming
the
nature
of
man
.
I
deny
not
,
for
both
he
labored
vnder
his
infirmitie
,
and
also
it
was
necessary
that
he
should
be
tempted
,
that
by
striuing
and
resisting
he
might
haue
matter
to
ouercome
.
28.
I
haue
sent
him
more
diligently
.
The
presence
of
Epaphroditus
was
no
small
comfort
vnto
him
:
yet
he
so
much
preferred
the
saluation
of
the
Philippians
before
his
owne
commodity
,
that
he
saith
he
reioiceth
for
his
departure
,
because
he
was
sorrowfull
by
his
owne
occasion
to
bée
drawne
from
the
flocke
committed
vnto
him
,
and
from
the
duties
of
him
,
though
pleasant
,
which
he
inioyed
with
the
losse
of
them
.
Therefore
he
sayth
,
that
he
shal
be
more
glad
for
the
ioy
of
the
Philippians
.
29.
Receiue
him
with
all
ioy
.
He
taketh
all
ioy
for
sincere
and
surpassing
ioy
.
And
againe
he
commendeth
him
to
the
Philippians
:
he
laboreth
altogether
in
this
point
,
that
they
should
be
much
estéemed
,
that
prooue
themselues
good
and
faithful
pastors
.
Neither
doth
he
speake
only
of
one
,
but
he
commaundeth
all
such
to
be
had
in
estimation
,
for
they
are
precious
stones
taken
out
of
the
treasure
of
God
,
and
the
rarer
they
are
,
the
more
worthier
they
are
of
greater
value
.
And
it
is
without
doubt
that
God
oftentimes
doth
punish
our
ingratitude
,
and
our
disdainefull
lothing
of
his
word
,
by
depriuing
vs
of
good
pastors
,
whilest
he
seeth
all
good
men
for
the
most
part
which
he
giueth
vs
,
to
be
despised
.
He
therefore
that
desireth
to
haue
the
Church
defended
against
the
lying
in
waite
,
and
the
assaults
of
wolues
:
let
him
by
the
example
of
Paule
haue
care
,
that
the
authority
of
good
pastors
may
be
established
,
as
contrarywise
,
the
instruments
of
the
diuell
labour
in
nothing
more
than
to
ouerthrowe
it
by
all
meanes
possible
.
Because
for
the
worke
of
Christ
.
I
refer
it
vnto
that
infirmitie
which
he
had
gotten
by
his
continuall
diligence
,
therefore
he
reckoneth
the
disease
of
Epaphroditus
among
his
vertues
,
as
truely
it
was
an
euident
signe
of
his
feruent
zeale
.
It
is
no
vertue
to
be
sicke
,
but
this
is
a
vertue
,
that
thou
serue
Christ
,
not
to
spare
thy selfe
.
Epaphroditus
did
perceiue
that
it
would
be
dangerous
for
his
health
,
if
beyond
measure
he
were
instant
vpon
him
,
yet
he
had
rather
neglect
his
health
,
than
to
be
behind
in
his
dutie
.
And
that
he
might
the
more
commend
this
déede
vnto
the
Philippians
,
he
sayth
,
it
was
a
supplying
of
their
wants
,
because
they
béeing
farre
asunder
,
could
not
bestowe
their
trauell
vppon
Paule
béeing
at
Rome
.
Therefore
Epaphroditus
being
sent
for
this
purpose
,
did
fulfill
their
dutie
.
He
calleth
the
obedience
vnto
himselfe
the
worke
of
the
Lorde
,
as
truely
there
is
nothing
wherein
we
can
better
bestowe
our
trauell
vpon
God
,
than
whilest
we
succour
his
seruaunts
béeing
distressed
for
the
truth
of
the
Gospell
.
Chapter
.
3.
MOreouer
my
brethren
reioyce
in
the
Lord
.
It
greeueth
me
not
to
write
the
same
things
vnto
you
,
and
for
you
it
is
a
sure
thing
.
2
Beware
of
dogs
,
beware
of
euill
laborers
,
beware
of
concision
.
3
For
we
are
the
circumcision
which
worship
God
in
spirit
,
and
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
.
4
Although
I
also
haue
confidence
in
the
flesh
:
if
any
other
man
thinketh
,
he
hath
whereof
he
might
trust
in
the
fleshe
,
more
I.
5
Circumcised
the
eight
day
,
of
the
kindred
of
Israell
,
of
the
tribe
of
Beniamin
,
an
Hebrew
of
the
Hebrewes
,
according
to
the
lawe
a
Pharisee
.
6
Concerning
zeale
I
persecuted
the
Church
:
touching
righteousnes
which
is
in
the
lawe
I
was
vnrebukeable
.
REioyce
in
the
Lord
.
This
is
a
conclusion
of
the
things
that
went
before
:
for
because
Satan
did
not
cease
to
buffet
them
with
dayly
reports
,
he
biddeth
them
be
secure
and
of
a
good
courage
.
By
this
reason
he
exhorteth
them
vnto
constancie
,
least
they
should
fall
away
from
the
doctrine
which
they
had
once
receiued
.
And
the
word
Moreouer
doth
note
a
continuall
tenor
,
least
thorough
many
hinderances
they
should
cease
to
extend
their
holy
ioy
.
It
is
a
rare
vertue
when
Satan
goeth
about
to
prouoke
vs
thorough
the
bitternes
of
the
crosse
,
that
the
name
of
God
might
be
vnpleasant
vnto
vs
,
to
rest
in
the
only
taste
of
God
his
grace
,
that
all
our
troubles
,
gréeues
,
cares
,
and
sorrowes
might
be
made
swéete
.
To
write
the
same
things
vnto
you
Héere
he
beginneth
to
speake
of
the
false
Apostles
,
with
whome
notwithstanding
he
fighteth
not
hand
to
hand
,
as
in
the
Epistle
to
the
Galathians
,
but
in
a
few
words
he
bitterly
refuteth
them
as
much
as
was
sufficient
:
for
because
they
had
only
tempted
the
Philippians
,
and
had
not
vanquished
them
,
a
iust
disputation
was
not
so
necessary
to
refute
their
errors
,
wherevnto
they
had
neuer
yéelded
their
eares
.
Simply
therfore
he
admonisheth
them
,
that
they
should
be
diligent
and
attentiue
in
discerning
&
auoiding
of
deceiuers
.
First
,
he
calleth
them
dogs
,
by
a
metaphore
taken
from
hence
,
because
for
filling
their
bellies
sake
,
they
assaulted
true
doctrine
by
theyr
impure
barking
.
It
is
as
much
as
if
he
should
say
,
they
were
vncleane
and
prophane
.
Neither
doo
I
agrée
vnto
them
,
who
thinke
they
were
so
called
,
because
they
did
enuy
others
,
or
did
bite
them
.
Secondly
,
he
calleth
them
Euill
laborers
,
signifying
that
vnder
the
colour
of
edifying
the
Church
,
they
did
nothing
but
ouerthrowe
and
destroy
all
.
For
many
labour
much
,
whome
it
were
better
to
be
idle
,
as
that
common
crier
being
asked
of
Gracchus
iestingly
,
because
he
sate
idle
,
what
he
did
,
had
his
aunswere
in
a
readinesse
,
yea
what
doest
thou
?
for
he
was
captaine
of
a
pernicious
tumult
.
Paule
therfore
would
haue
a
difference
among
laborers
,
that
the
faithfull
might
beware
of
those
that
are
euill
.
In
the
third
name
there
is
an
elegant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
did
boast
that
they
were
circumcision
,
he
derideth
this
boasting
by
calling
it
concision
,
because
they
did
rent
asunder
the
vnitie
of
the
Church
,
wherein
we
haue
an
example
,
that
the
holy
Ghost
in
his
instruments
did
not
alwaies
shun
pleasantnesse
and
iesting
,
from
whom
notwithstanding
scoffing
must
be
far
off
,
which
beséemeth
not
his
maiestie
.
There
are
infinite
examples
in
the
Prophetes
,
and
especially
in
Esay
,
so
that
there
is
no
prophane
Author
who
aboundeth
more
with
pleasant
allusions
of
words
and
with
figures
.
But
we
must
more
marke
the
vehemencie
whereby
Paule
inueigheth
agaynste
the
false
Apostles
,
whiche
truely
wyll
burst
foorth
,
wheresoeuer
there
is
the
heate
of
a
godly
zeale
.
But
wée
must
take
héede
that
no
intemperance
or
immoderate
bitternesse
procéede
vnder
the
colour
of
zeale
.
Further
,
where
he
sayth
,
that
it
is
not
troublesome
to
him
to
write
the
same
things
vnto
them
,
he
seemeth
to
inferre
that
he
hath
otherwise
written
vnto
the
Philippians
,
but
it
shall
not
be
absurd
so
to
take
it
,
that
they
are
now
admonished
of
the
same
things
by
writing
,
which
they
had
oft
times
heard
when
he
was
present
.
And
it
is
no
doubt
but
oft
times
he
disputed
by
wordes
,
how
muche
such
plagues
were
to
be
taken
héede
of
,
yet
it
gréeueth
hym
not
to
repeate
the
same
thing
,
because
thorough
silence
there
was
daunger
imminent
vnto
the
Philippians
.
And
truly
it
is
the
dutie
of
a
good
pastor
,
not
onely
to
minister
foode
vnto
his
flocke
,
and
to
gouerne
them
by
his
direction
,
but
also
to
driue
away
the
wolues
that
come
néere
the
foldes
,
and
that
not
once
,
but
continually
to
stand
vpon
his
watch
,
and
neuer
to
be
wearie
,
for
séeing
that
théeues
and
robbers
doo
alwaies
watch
to
the
destruction
of
the
Church
,
what
excuse
shall
it
be
for
the
pastor
,
if
after
he
hath
sometimes
valiantly
repelled
them
,
at
the
ninth
or
tenth
assault
he
then
fainteth
?
hée
sheweth
that
such
a
repetition
is
profitable
to
the
Philippians
,
least
(
as
sometimes
it
commeth
to
passe
)
they
should
be
too
proude
,
and
contemne
it
as
a
thing
superfluous
.
For
the
most
part
of
men
are
so
wayward
,
that
they
can
not
abide
the
same
thing
to
be
twise
spoken
,
neither
in
the
meane
while
doo
they
thinke
that
,
that
which
is
daily
beaten
into
them
,
doo
scarse
at
length
after
ten
yeares
sticke
in
their
memorie
.
And
if
it
were
profitable
for
the
Philippians
to
heare
this
exhortation
of
Paule
,
that
they
may
discerne
wolues
,
what
meane
the
Papists
,
that
they
can
abide
no
iudgement
to
be
giuen
of
their
doctrine
?
for
whome
I
pray
did
Paule
speake
vnto
,
when
he
said
Beware
?
did
he
not
speake
vnto
them
,
to
whome
they
permit
no
right
to
discerne
?
and
of
them
also
Christ
speaketh
in
like
manner
:
My
shéepe
heare
my
voice
and
follow
me
,
a
straunger
they
flie
from
,
and
they
doo
not
heare
his
voice
.
Iohn
.
10.5.27
.
3.
For
we
are
the
Circumcision
.
That
is
,
we
are
the
true
séede
of
Abraham
,
and
heires
of
the
couenant
,
which
was
confirmed
by
the
signe
of
circumcision
:
for
the
true
circumcision
is
of
the
spirit
,
not
of
the
letter
,
placed
within
in
the
head
,
not
visible
concerning
the
flesh
.
Rom.
2
,
29.
By
spirituall
worship
he
vnderstandeth
that
worship
which
is
commended
vnto
vs
in
the
Gospell
,
and
consisteth
of
faith
and
calling
vpon
God
,
of
the
denying
of
our selues
,
and
of
a
pure
conscience
.
We
must
vnderstand
an
antithesis
or
contrarietie
,
because
by
the
contrarie
he
toucheth
the
worship
prescribed
in
the
lawe
,
whiche
the
false
Apostles
only
vrged
,
as
if
he
should
say
:
they
teach
that
God
is
worshipped
by
outward
obseruations
,
and
because
they
obserue
the
ceremonies
of
the
lawe
,
they
falsely
boast
that
they
are
the
people
of
God
.
We
are
truly
circumcised
who
worship
God
in
spirit
and
truth
.
But
héere
some
man
will
aske
whether
the
truth
excludeth
Sacraments
,
for
the
same
thing
may
be
said
of
Baptisme
and
of
the
Lord
hys
supper
.
I
aunswere
,
that
that
principle
is
alwaies
to
bée
marked
,
that
figures
are
abrogated
by
the
comming
of
Christ
,
and
circumcision
is
changed
into
Baptisme
.
From
this
principle
it
followeth
,
that
pure
and
lawfull
worshipping
of
God
is
now
frée
from
the
ceremonies
of
the
lawe
,
and
true
circumcision
vnto
the
faithfull
consist
without
a
figure
.
And
we
reioyce
in
Christ
.
The
antithesis
must
be
continued
:
we
cleaue
to
the
matter
it selfe
,
whilest
they
sticke
in
signes
:
we
abide
in
the
bodie
,
whilest
they
haue
respect
vnto
shadowes
.
Neither
doo
the
contrarie
member
of
the
sentence
which
he
set
opposite
agrée
ill
with
this
:
we
haue
no
trust
in
the
flesh
,
for
vnder
the
name
of
flesh
he
comprehendeth
whatsoeuer
is
outward
in
a
man
from
whence
glory
is
sought
,
as
it
shall
appeare
out
of
the
text
,
or
that
I
may
speake
more
briefely
,
he
calleth
fleshe
whatsoeuer
is
without
Christ
,
wherein
he
doth
not
lightly
gaule
these
peruerse
followers
of
the
lawe
,
because
not
contented
with
Christ
,
they
flie
vnto
the
glorie
of
others
.
He
put
,
To
reioyce
,
and
to
haue
trust
for
the
same
,
for
thorough
confidence
he
exalteth
a
man
that
he
may
also
haue
boldnesse
to
reioyce
,
therefore
they
are
things
ioyned
together
.
4
Although
I
also
.
He
speaketh
not
of
the
affection
,
but
he
sheweth
that
he
also
hath
occasion
to
reioice
,
if
that
he
woulde
imitate
the
foolishnesse
of
others
.
The
sense
therfore
is
thus
:
my
glory
is
placed
in
Christ
:
but
if
I
must
néedes
reioyce
in
the
fleshe
,
I
want
not
matter
whereof
to
reioyce
.
And
héereof
we
learne
how
their
arrogancie
is
to
be
refuted
,
that
are
proude
without
Christ
.
If
we
also
haue
the
same
things
,
wherein
they
exalt
themselues
,
let
vs
not
suffer
them
by
their
foolish
boasting
to
insult
vpon
Christ
,
but
let
vs
refuse
our
owne
glory
,
that
they
may
vnderstand
,
that
it
is
not
for
enuie
that
we
doo
not
estéeme
,
yea
rather
,
that
we
willingly
cast
away
those
things
which
they
make
most
accompt
of
.
Let
this
notwithstanding
be
alwaies
a
clause
,
that
all
trust
of
the
fleshe
is
vaine
and
ridiculous
.
If
any
man
hath
whereof
to
trust
in
the
fleshe
,
more
I.
Not
contented
to
make
himselfe
equall
with
any
of
them
,
he
doth
preferre
himselfe
before
them
,
wherefore
he
can
not
be
suspected
in
this
cause
as
if
he
enuied
their
excellencie
:
and
that
he
extolleth
Christ
to
humble
that
which
was
wanting
in
himselfe
.
He
saith
therefore
,
if
it
should
come
into
a
contention
,
that
he
shall
be
more
excellent
than
the
others
:
for
they
had
nothing
(
as
we
shall
sée
by
and
by
)
which
he
had
not
in
like
manner
common
with
them
,
and
in
some
things
he
did
farre
surpasse
them
.
He
said
improperly
that
he
had
trust
,
who
without
trust
was
indued
with
carnall
glorie
,
wherewith
others
were
puffed
vp
.
5
Circumcised
the
eight
day
:
word
for
word
,
it
is
the
circumcision
of
the
eight
day
,
but
touching
the
sense
,
there
is
no
difference
,
for
it
signifieth
that
according
to
the
lawfull
custome
,
and
according
to
the
prescript
of
the
lawe
,
that
hée
was
circumcised
.
Touching
that
ordinarie
circumcision
,
it
was
had
in
great
estimation
,
and
beside
,
it
was
a
token
of
their
kindred
,
whereof
he
addeth
afterward
.
For
in
strangers
there
was
not
the
like
reason
,
for
after
they
were
become
Proselites
,
they
were
circumcised
being
yong
men
,
or
men
growne
to
perfection
,
and
sometimes
also
being
old
men
.
He
saith
therefore
that
by
kindred
he
is
an
Israelite
.
He
sheweth
the
tribe
,
not
(
in
my
iudgement
)
that
the
tribe
of
Beniamin
had
more
excellencie
than
the
rest
,
but
to
confirme
the
credite
of
hys
kindred
.
Hether
also
appertaine
that
whyche
hée
addeth
agayne
that
hée
is
An
Hebrewe
of
the
Hebrewes
:
for
this
was
an
old
name
wherewith
Abraham
is
adorned
by
Moyses
in
Genesis
.
14
,
13.
The
summe
therfore
is
,
that
Paule
from
hys
verie
originall
was
borne
of
the
séede
of
Iacob
,
so
that
from
thence
he
might
reckon
hys
graundfathers
and
great
graundfathers
.
According
to
the
lawe
a
Pharisee
.
After
that
hée
had
disputed
of
the
nobilitie
of
hys
stocke
,
hée
descendeth
now
vnto
peculiar
giftes
of
hys
person
(
as
they
call
them
.
)
Commonly
it
is
sufficiently
knowne
,
that
the
sect
of
the
Pharises
in
opinion
of
holines
and
doctrine
,
was
famous
aboue
the
rest
,
of
that
sect
he
sheweth
that
hée
was
.
It
is
a
common
opinion
that
they
were
called
Pharises
of
diuision
:
but
I
rather
allowe
that
which
I
heard
sometyme
of
Capito
,
a
man
of
holie
memorie
,
that
they
had
their
name
from
hence
,
because
they
boasted
that
they
excelled
in
the
gifte
of
interpreting
the
Scripture
,
for
Phares
among
the
Hebrewes
is
Interpretation
.
When
others
professed
themselues
to
be
learned
,
these
men
had
rather
be
called
Pharises
,
who
were
skilfull
in
the
interpretation
of
olde
writers
.
And
truly
it
is
manifest
,
that
vnder
the
colour
of
antiquitie
,
they
corrupted
the
whole
Scripture
by
their
gloses
,
yet
because
they
kept
still
certayne
interpretations
deliuered
by
the
hands
of
their
fathers
,
the
greatest
honor
was
gyuen
vnto
them
.
But
what
meane
thys
clause
,
According
to
the
lawe
:
for
truely
,
there
is
nothyng
more
contrarie
to
the
lawe
of
God
,
than
sectes
,
for
there
one
truth
of
God
is
delyuered
,
whyche
is
the
bonde
of
vnitie
.
Moreouer
,
that
all
sectes
sproong
vp
when
Ionathas
was
high
Priest
,
Iosephus
witnesseth
in
hys
first
booke
of
Antiquities
,
and
13.
Chapter
.
Paule
vseth
improperlie
the
name
of
the
lawe
,
for
the
doctrine
of
religion
,
because
it
was
verie
corrupt
at
that
time
,
as
at
thys
daye
is
the
Christianitie
in
the
Papacie
.
But
because
there
were
manie
of
the
order
of
the
Doctors
lesse
skilfull
and
exercised
,
he
maketh
mention
of
hys
owne
zeale
.
This
was
an
haynous
offence
in
Paule
to
persecute
the
Churche
:
but
because
he
had
to
doo
with
varlets
,
who
by
mingling
Christ
with
Moyses
,
did
pretend
the
zeale
of
the
lawe
.
He
sheweth
of
the
contrary
side
,
that
he
was
so
earnestly
zealous
for
the
lawe
,
that
for
this
cause
he
was
a
persecutor
of
the
Church
.
According
to
the
righteousnes
which
is
in
the
lawe
.
It
is
no
doubt
but
héere
he
vnderstandeth
the
whole
righteousnes
of
the
lawe
,
for
it
is
too
barren
to
take
it
for
the
ceremonies
only
.
The
sense
therefore
is
more
generall
,
that
he
embraced
integritie
of
life
,
so
much
as
could
be
required
of
a
professor
of
the
lawe
.
Againe
it
is
obiected
,
that
the
righteousnes
of
the
law
is
perfect
before
God
:
for
the
summe
is
,
that
men
altogether
should
cleaue
vnto
God
,
and
what
can
be
more
desired
vnto
perfection
?
I
aunswere
,
that
Paule
héere
speaketh
of
righteousnes
,
whiche
mighte
satisfie
the
common
estimation
of
men
,
for
he
separateth
the
lawe
from
Christ
,
and
what
is
the
lawe
without
Christ
,
but
a
dead
letter
?
that
the
matter
may
appeare
more
playnely
,
I
say
there
is
a
double
righteousnes
of
the
lawe
,
one
is
spirituall
,
namely
,
the
perfect
loue
of
God
and
of
our
neighbours
,
that
is
contained
in
doctrine
,
and
was
neuer
in
the
life
of
any
man
,
the
other
is
liberall
,
whiche
appeareth
in
the
sight
of
men
,
when
in
the
meane
time
hypocrisie
reigneth
in
the
heart
,
and
there
is
nothing
before
God
but
iniquitie
.
So
the
lawe
hath
two
respects
,
the
one
of
God
,
and
the
other
of
men
,
Paule
therefore
was
holy
in
the
iudgement
of
men
,
and
frée
from
all
reprehension
:
a
rare
praise
truly
,
and
almost
singular
,
yet
let
vs
consider
how
much
he
estéemed
it
.
7
But
the
things
that
were
aduantage
vnto
me
,
the
same
I
counted
losse
for
Christ
his
sake
.
8
Yea
,
I
thinke
all
things
but
losse
,
for
the
excellencie
of
the
knowledge
of
Christ
Iesus
my
Lorde
,
for
whome
I
haue
made
losse
of
all
things
,
and
I
thinke
them
to
be
dong
that
I
might
winne
Christ
.
9
And
might
find
in
him
,
not
hauing
mine
owne
righteousnes
,
which
is
of
the
lawe
,
but
that
which
is
thorough
faith
of
Christ
,
which
I
say
is
the
righteousnes
in
faith
.
10
That
I
may
know
him
,
and
the
power
of
his
resurrection
,
&
the
fellowship
of
his
afflictions
,
while
I
am
made
conformable
vnto
his
death
.
11
If
by
any
meanes
I
might
attaine
to
the
resurrection
of
the
dead
.
7
The
things
that
were
aduantage
vnto
me
:
he
saith
they
were
aduantage
vnto
him
before
he
knewe
Christ
:
for
the
only
ignorance
of
Christ
doth
cause
that
we
are
puffed
vp
with
a
vain
confidence
of
our selues
.
Therefore
wheresoeuer
we
sée
in
any
a
false
opinion
of
their
owne
vertue
,
whersoeuer
we
sée
arrogancie
,
wheresoeuer
we
sée
pride
,
let
vs
knowe
that
Chryste
is
not
there
known
.
Contrariwise
,
so
soone
as
Christ
shineth
vnto
vs
,
in
a
moment
those
thinges
vanishe
or
waxe
vile
,
whatsoeuer
did
afore
dazle
our
eyes
with
a
false
brightnes
.
Therefore
those
things
that
were
aduantage
vnto
Paule
yet
being
blind
,
or
rather
those
things
that
had
deceiued
him
vnder
the
colour
of
aduantage
,
he
acknowledgeth
being
illuminated
,
that
they
were
losse
vnto
him
:
why
did
he
thinke
them
losses
?
because
they
were
hinderances
vnto
him
,
that
he
could
not
come
vnto
Christ
:
And
what
is
more
hurtfull
than
that
which
driueth
vs
from
accesse
vnto
Christ
?
But
he
speaketh
especially
of
his
owne
righteousnes
:
for
we
are
not
admitted
vnto
Christ
,
except
we
be
empty
and
voide
of
our
owne
proper
vertue
:
Therefore
Paule
did
acknowledge
that
there
was
nothing
more
hurtful
vnto
him
than
his
owne
righteousnes
,
as
whereby
he
was
excluded
from
Christ
.
8.
Yea
I
thinke
all
things
but
losse
.
This
doth
signifie
that
he
did
abide
stedfast
in
his
opinion
,
because
oftentimes
it
come
to
passe
,
that
béeyng
carried
away
with
a
delight
of
nouelties
,
we
forget
all
other
things
,
and
afterwarde
it
repenteth
vs
.
Wherefore
Paule
after
he
had
saide
that
he
had
renounced
all
impediments
,
that
he
might
possesse
Christ
:
he
now
addeth
that
he
is
still
of
that
minde
.
For
the
excellencie
of
the
knowledge
.
Be
extolleth
the
gospell
againste
all
persuasions
which
doe
deceiue
vs
:
for
many
things
séeme
to
be
excellent
,
but
the
knowledge
of
Christ
so
farre
excéedeth
all
things
in
excellency
,
that
in
respect
of
that
only
there
is
nothing
but
contemptible
:
hereof
therefore
let
vs
learne
,
how
much
the
knowledge
of
Christ
only
is
to
bée
estéemed
.
Whereas
he
calleth
him
his
Lord
,
he
doth
that
to
expresse
the
vehemencie
of
his
affection
For
whom
I
haue
made
losse
of
all
things
.
He
saith
more
than
before
,
at
least
he
speaketh
more
significantly
:
the
similitude
is
taken
from
sailers
,
who
when
they
are
in
danger
of
shipwrack
,
cast
forth
al
thinges
,
that
when
the
ship
is
vnladen
,
they
may
come
safe
into
the
hauen
.
Therfore
Paule
had
rather
be
spoiled
of
all
things
whiche
he
had
,
than
to
be
depriued
of
Christ
only
.
But
a
question
may
he
asked
:
whither
it
be
necessary
that
we
renounce
riches
,
&
honors
,
&
nobility
of
kinred
,
&
also
our
outward
righteousnes
that
we
may
be
made
partakers
of
Christ
,
for
all
those
are
gifts
of
god
of
themselues
not
to
be
despised
.
I
answere
that
the
Apostle
doth
not
here
speake
so
much
of
the
things
themselues
,
as
of
the
quality
of
them
.
Indéed
it
is
true
that
the
kingdome
of
heauen
is
like
to
a
pretious
pearle
,
for
the
obtaining
wherof
no
man
should
doubt
to
sel
all
that
he
hath
:
but
in
things
the
substance
is
one
,
&
the
quality
another
.
It
was
not
necessary
for
Paule
to
renounce
his
tribe
and
the
stocke
of
Abraham
and
to
be
of
another
nation
,
that
he
might
become
a
christian
:
but
to
cast
away
the
confidence
of
his
kinred
.
He
shoulde
not
of
a
chast
man
become
vnshamefast
,
of
a
sober
man
intemperate
,
of
a
graue
and
honest
man
become
dissolute
:
but
to
put
off
the
false
perswasion
of
his
owne
righteousnes
,
and
to
abhorr
it
.
We
also
do
not
dispute
against
the
substance
of
works
when
we
handle
the
righteousnes
of
faith
:
but
againste
that
quality
which
the
Sophisters
giue
them
,
because
they
maintaine
,
that
by
them
men
are
iustified
.
Paule
therfore
spoiled
himselfe
,
not
of
his
works
,
but
of
the
peruerse
confidence
in
his
works
,
wherwith
he
was
puffed
.
Concerning
riches
and
honors
,
when
we
haue
laide
away
the
affection
of
them
,
we
shall
also
be
ready
to
cast
away
the
things
themselues
,
as
oft
as
god
shall
require
it
,
and
it
so
behoueth
vs
.
It
is
not
simply
necessary
,
that
thou
shouldest
be
poore
,
that
thou
myghtest
be
a
Christian
:
but
if
it
shall
so
please
the
Lorde
,
it
is
méete
that
thou
shouldest
be
ready
to
abide
pouerty
.
To
conclude
it
is
not
lawful
for
christians
to
haue
any
thing
without
Christ
That
I
say
is
without
Christ
whatsoeuer
hinder
vs
that
we
glory
not
in
Christ
only
,
&
that
he
rule
not
altogither
in
vs
.
And
I
thinke
them
to
be
dongue
.
Here
not
only
in
words
,
but
in
matter
also
he
much
amplifieth
that
which
before
he
saide
:
for
they
that
cast
away
their
wares
and
other
things
into
the
sea
,
that
they
may
escape
safely
,
they
doe
not
therefore
contemne
riches
:
but
because
they
had
rather
liue
in
misery
and
pouerty
,
than
to
be
drowned
with
their
owne
substance
:
yet
they
lose
them
very
hardly
and
with
groning
,
and
when
they
haue
escaped
,
they
bewaile
the
losse
of
them
.
Paule
contrarywise
affirmeth
that
he
had
not
only
forsaken
whatsoeuer
before
he
accounted
pretious
:
but
that
they
did
smell
vnto
hym
like
dongue
,
or
become
vile
like
those
things
whiche
are
contempteously
cast
forth
.
Chrisostome
interpreteth
it
chaffe
:
but
the
grammarians
thynke
that
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
is
cast
vnto
dogges
:
and
truly
whatsoeuer
thing
is
strange
from
Christ
,
it
should
stinke
vnto
vs
,
because
it
is
abomination
before
god
,
and
it
ought
also
to
be
vile
vnto
vs
,
because
it
is
nothing
but
a
false
imagination
.
That
I
might
gaine
Christ
.
By
this
word
he
noteth
that
Christ
cannot
otherwise
be
gained
,
except
we
lose
al
things
that
are
our
own
:
for
he
wil
haue
vs
to
be
rich
by
his
grace
only
:
he
alone
will
bée
our
happines
.
What
maner
of
losing
he
here
speak
of
,
it
was
said
before
:
namely
that
nothing
should
withdrawe
vs
from
the
trust
in
Christ
only
.
And
if
Paule
in
that
innocency
&
integrity
of
life
,
doubted
not
to
account
his
righteousnes
for
losse
and
dongue
,
what
meane
the
pharises
of
these
dayes
,
who
being
beraied
with
all
kinde
of
wickednes
are
not
yet
ashamed
to
extoll
their
owne
merits
against
Christ
.
And
might
find
in
him
.
It
is
a
verbe
passiue
,
which
he
here
vseth
:
&
therefore
al
other
haue
translated
it
And
I
might
be
found
:
but
they
passe
ouer
the
text
very
coldly
,
as
though
there
were
no
emphasis
in
it
.
If
you
reade
it
passiuely
,
a
contrariety
must
be
vnderstoode
:
that
Paule
was
loste
afore
he
was
found
in
Christ
:
as
a
riche
merchant
is
like
vnto
one
that
is
lost
,
so
long
as
he
hath
his
ship
laden
with
wealth
,
and
after
all
is
cast
away
he
is
founde
:
for
here
that
saying
is
of
value
.
I
had
perished
if
I
had
not
perished
.
But
because
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
passiue
termination
hath
an
actiue
signification
,
&
then
it
signifie
to
recouer
that
which
thou
hast
willingly
parted
from
(
as
Budeus
sheweth
by
many
examples
)
I
haue
not
doubted
to
alter
from
the
opinion
of
others
:
for
by
this
meanes
the
sense
shal
be
more
ful
,
and
the
doctrine
more
plentiful
:
namely
,
that
Paule
renounced
all
things
whiche
he
had
,
that
he
might
recouer
them
in
Christ
:
and
the
answereth
better
to
the
word
gaine
,
because
it
signifie
,
that
it
is
no
smal
or
common
gaine
,
seing
that
Christ
containeth
all
things
in
him selfe
.
And
truly
we
lose
nothing
when
we
come
vnto
Christ
naked
and
empty
,
because
we
then
begin
to
obtaine
those
things
,
which
before
we
falsly
thought
that
we
had
.
Therefore
he
declareth
better
how
greate
the
riches
of
Christe
are
,
because
in
him
we
obtaine
and
finde
all
things
.
Not
hauing
mine
owne
righteousnes
.
A
notable
place
if
any
desire
to
haue
a
certaine
definition
of
the
righteousnes
of
faith
,
and
to
holde
the
true
nature
therof
:
for
Paule
here
compareth
two
righteousnesses
togither
:
The
one
he
saith
is
proper
vnto
man
,
the
which
he
calleth
the
righteousnes
of
the
law
:
the
other
he
teacheth
to
be
from
GOD
,
and
to
be
obtained
through
faith
,
and
to
be
reposed
in
the
faith
of
Christ
,
these
he
maketh
so
contrary
betwéene
them selues
,
that
they
can
not
stande
togither
.
Two
things
therefore
are
here
to
be
noted
,
that
thou
must
giue
ouer
,
and
resigne
the
righteousnes
of
the
lawe
,
that
thou
maiest
be
righteous
by
faith
:
then
that
the
righteousnes
of
faith
procéede
from
God
,
and
is
not
proper
vnto
man
.
Touching
both
of
these
,
there
is
great
contention
at
this
day
betwixt
vs
and
the
Papists
:
for
neyther
doe
they
grant
that
the
righteousnes
of
faith
is
altogither
from
GOD
:
but
they
attribute
part
vnto
man
:
and
they
mingle
them
togither
as
though
the
one
did
not
take
away
the
other
.
Therfore
we
must
diligently
weigh
all
the
wordes
of
Paule
,
because
there
is
none
of
them
wherein
there
is
not
great
moment
:
he
denieth
that
the
faithfull
haue
any
righteousnes
of
their
own
:
but
it
can
not
be
denied
,
but
if
there
were
anye
righteousnes
of
workes
,
it
might
worthily
be
called
ours
:
therfore
he
leaueth
no
place
at
al
for
the
righteousnes
of
works
.
Why
he
calleth
it
the
righteousnes
of
the
lawe
he
sheweth
.
Rom.
10.5
.
namely
because
this
is
the
edict
of
the
law
:
he
that
doth
these
things
shall
liue
in
them
,
therefore
the
lawe
doth
pronounce
a
man
to
be
iust
by
his
workes
,
neyther
can
the
papists
cauil
that
al
this
must
be
restrained
vnto
ceremonies
:
for
first
it
is
a
friuolous
triflyng
that
Paule
was
only
righteous
by
ceremonies
:
then
by
this
reason
he
opposeth
these
two
righteousnesses
,
the
one
is
proper
vnto
man
,
the
other
is
from
God
:
therefore
the
one
doth
signifie
the
rewarde
of
works
:
the
other
the
frée
gift
of
God
.
So
generally
he
opposeth
the
merit
of
man
vnto
the
grace
of
Christ
:
for
when
the
lawe
bringeth
workes
,
faith
offereth
a
naked
man
vnto
God
,
that
he
may
be
clothed
with
the
righteousnes
of
Christ
.
Whereas
therefore
he
affirmeth
that
the
righteousnes
of
faith
is
from
God
,
it
is
not
only
because
faith
is
the
gift
of
God
,
but
because
God
of
his
goodnes
doo
iustifie
vs
,
or
else
because
by
faith
we
receiue
the
righteousnes
whiche
he
hathe
giuen
vs
.
10.
That
I
may
knowe
him
.
He
describeth
the
force
&
nature
of
faith
,
namely
that
it
is
the
knowledge
of
Christ
,
and
that
not
naked
or
confused
:
but
whilest
the
vertue
of
his
resurrection
is
perceiued
,
he
put
resurrection
for
the
accomplishment
of
redemption
:
so
that
it
containeth
death
vnder
it
:
but
because
it
is
little
to
know
Christ
crucified
,
and
raised
from
the
deade
,
except
thou
doest
apprehende
the
fruite
thereof
,
he
speaketh
namely
of
the
efficacie
.
Then
therefore
Christ
is
knowne
aryght
,
when
we
féele
what
his
death
and
resurrection
doe
preuaile
in
vs
,
and
how
effectuall
he
is
in
vs
:
for
there
all
thyngs
are
set
out
vnto
vs
:
the
taking
awaye
of
sin
,
deliuerie
from
guiltines
,
satisfaction
,
the
victory
of
death
,
the
obtaining
of
righteousnes
,
and
the
hope
of
blessed
immortalitie
.
And
the
fellowship
of
his
passions
.
After
he
had
spoken
of
frée
righteousnes
,
which
being
gotten
by
the
resurrection
of
Christ
,
we
obtaine
through
faith
:
he
ioyneth
the
exercises
of
the
godly
,
&
that
least
it
should
séeme
that
he
bring
in
an
idle
faith
which
bringeth
forth
no
effectes
in
their
life
,
&
he
sheweth
that
these
are
the
studies
wherein
the
Lord
woulde
haue
his
children
exercised
:
though
the
false
Apostles
thrust
vpon
them
the
bare
elements
of
ceremonies
.
He
therefore
that
by
faith
is
made
partaker
of
all
the
goods
of
Christ
,
let
him
know
that
this
condition
is
propounded
vnto
him
,
that
all
his
lyfe
must
be
made
conformable
to
his
death
.
But
there
is
a
double
fellowship
and
communicating
of
the
death
of
Christ
,
the
one
is
within
,
which
the
scripture
is
wont
to
call
the
mortification
of
the
flesh
,
or
the
crucifiyng
of
the
old
man
:
wherof
Paule
entreateth
Rom.
6.
The
other
is
without
which
is
called
the
mortifiyng
of
the
outward
man
,
that
is
the
bearing
of
the
crosse
,
whereof
he
entreateth
in
the
8.
chapter
of
the
same
epistle
,
and
here
also
,
except
I
be
deceiued
:
for
after
we
haue
comprehended
the
vertue
of
his
resurrection
,
Christe
is
propounded
vnto
vs
crucified
,
that
by
tribulations
and
sorrows
we
shoulde
follow
him
,
and
therefore
the
resurrection
of
the
dead
is
fitly
expressed
,
that
we
may
knowe
that
we
must
dye
before
we
liue
.
This
is
the
continual
meditation
of
the
faithfull
,
so
long
as
they
are
strangers
in
the
earth
:
but
this
is
an
excellent
consolation
,
that
in
all
our
miseries
we
are
partakers
of
the
crosse
of
Christ
,
if
we
be
his
members
,
that
by
afflictions
the
way
is
made
open
for
vs
vnto
eternall
blessednes
,
as
it
is
saide
.
2.
Tim.
2.11
.
If
we
dy
with
him
we
shal
also
liue
with
him
,
if
we
suffer
with
him
,
we
shall
also
raygne
with
him
.
It
is
méete
therefore
that
we
al
should
be
brought
vnto
this
,
that
our
whole
life
should
represent
vnto
vs
nothiyng
but
an
image
of
death
,
vntill
it
bring
forth
death
it selfe
.
As
the
life
of
Christ
was
nothing
else
but
a
forerunner
of
death
:
but
in
the
meane
while
we
haue
this
comfort
,
that
the
end
is
euerlasting
blessednes
:
for
the
death
of
Christ
is
ioyned
with
his
resurrection
.
Therefore
Paule
saith
,
that
he
is
made
conformable
vnto
his
death
,
that
he
may
come
to
the
glory
of
hys
resurrection
.
This
part
If
by
any
meanes
procéede
not
of
doubting
,
but
it
noteth
the
hardnes
of
it
to
stir
vp
our
desire
:
for
it
is
not
a
lyght
combate
,
when
we
striue
with
so
many
and
so
great
hinderances
.
12
Not
as
though
I
had
already
obtained
it
,
or
were
alreadye
perfect
,
but
I
follow
that
I
also
may
comprehende
,
euen
as
I
am
comprehended
of
Christ
Iesus
.
13
Brethren
,
I
thinke
that
I
haue
not
yet
comprehended
it
,
but
one
thing
I
doe
,
forgetting
those
things
which
are
behind
,
and
endeauoring
my selfe
vnto
those
things
which
are
before
.
14.
I
follow
toward
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
15
Let
vs
therfore
as
many
as
be
perfect
be
thus
minded
:
and
if
ye
be
otherwise
minded
,
God
shall
reueale
euen
this
thyng
vnto
you
16
Neuerthelesse
whither
we
are
come
,
that
we
may
minde
one
thing
:
let
vs
proceede
by
the
same
rule
.
17
And
togither
brethren
be
followers
of
me
,
and
consider
them
which
walke
so
,
euen
as
ye
haue
vs
for
an
example
.
12
Not
as
though
I
had
already
obtained
it
Paule
.
laboreth
in
this
that
he
might
perswade
the
philippians
,
that
he
think
on
nothing
but
Christ
,
that
he
is
wise
in
no
other
thing
,
that
he
desire
no
other
thing
,
that
he
is
occupied
in
no
other
meditation
:
herevnto
it
auaileth
much
which
he
now
addeth
,
that
he
which
had
renounced
al
hindrances
,
had
not
yet
attaind
to
the
marke
:
&
therfore
he
did
laboure
and
endeauour
to
come
further
:
how
much
more
should
the
Philippians
striue
,
who
as
yet
were
far
from
him
?
But
a
question
may
be
asked
what
it
is
that
Paule
saithe
,
he
haue
not
yet
obtained
:
for
truly
from
the
time
that
we
are
engraffed
by
faith
into
the
body
of
Christe
we
are
alreadye
entered
into
the
kingdome
of
God
,
and
as
it
is
saide
Eph.
2.6
.
we
sit
already
by
hope
in
heauenly
places
.
I
answere
that
our
saluation
is
in
the
meane
tyme
placed
in
hope
,
that
our
inheritance
may
be
certaine
,
notwithstanding
as
yet
we
doe
not
enioy
the
possession
of
it
.
Althoughe
Paule
here
respecteth
the
encrease
of
fayth
,
and
mortification
,
whereof
he
spake
afore
.
He
saide
that
he
did
striue
and
labor
vnto
the
resurrection
of
the
dead
,
by
the
fellowship
of
the
crosse
of
Christe
:
he
addeth
that
as
yet
he
hath
not
attayned
to
this
:
to
what
?
namely
that
he
might
certainely
communicate
with
the
passions
of
Christ
,
that
he
might
haue
a
perfect
taste
of
the
power
of
his
resurrection
,
that
he
might
knowe
hym
plainely
.
Therefore
by
his
owne
example
,
he
admonisheth
them
that
they
must
goe
forward
,
and
that
the
knowledge
of
Christ
is
a
thing
of
such
hardenes
,
that
they
which
laboure
in
that
only
,
are
notwithstanding
neuer
perfect
so
long
as
they
liue
.
Moreouer
this
doth
nothing
derogate
from
the
doctrine
of
Paule
,
because
he
had
comprehended
so
much
as
was
sufficient
to
execute
the
charge
committed
vnto
him
.
In
the
mean
time
it
behoued
him
to
go
forward
that
the
diuine
teacher
of
all
men
might
be
instructed
vnto
humilitie
.
Euen
as
he
is
comprehended
.
He
put
in
this
clause
by
the
way
of
correction
,
that
he
might
attribute
all
his
endeauour
vnto
the
grace
of
God
.
It
skilleth
not
muche
whither
you
reade
it
Euen
as
,
or
So
farre
as
:
for
the
sense
remaineth
all
on
,
that
Paule
was
comprehended
of
Christe
,
that
he
might
comprehende
Christe
,
that
is
,
that
he
did
nothing
,
but
by
the
motion
and
the
direction
of
Christ
:
:
yet
I
haue
chosen
that
which
was
more
manifest
,
since
that
his
wish
séemed
to
be
frée
.
I
thinke
that
I
haue
not
yet
comprehended
it
.
He
doth
not
here
cal
the
faith
of
his
saluation
into
doubt
,
as
though
he
were
yet
in
suspence
,
but
he
repeateth
that
which
he
had
saide
,
that
he
did
yet
striue
to
goe
forwarde
,
because
he
had
not
yet
come
to
the
ende
of
his
calling
.
And
that
he
declareth
continually
,
saying
,
that
he
was
only
busied
in
that
,
leauing
all
other
thinges
.
He
compareth
our
life
vnto
a
race
,
the
space
wherof
that
we
haue
to
runne
,
God
haue
limited
vnto
vs
:
for
as
it
nothing
profiteth
a
runner
if
he
set
forth
,
except
he
come
to
the
ende
of
the
race
:
so
we
also
must
finish
the
course
of
our
vocation
euen
vnto
deathe
,
neither
muste
we
cease
before
we
haue
obtained
that
whyche
we
desire
.
Besides
,
as
the
way
is
limited
for
the
runner
,
least
by
straying
hither
and
thither
,
he
shoulde
weary
him selfe
in
vaine
,
in
comming
nothing
at
all
forwarde
vnto
the
goale
:
so
there
is
also
a
marke
propounded
vnto
vs
,
whither
we
must
rightly
direct
our
course
:
neither
doth
God
suffer
vs
rashly
to
straie
abroade
.
Thirdly
,
as
a
runner
must
be
swift
,
&
to
staye
his
pace
at
no
delaies
,
but
neglecting
all
,
to
continue
on
hys
course
:
so
we
must
beware
that
we
yéeld
not
our
mind
vnto
any
thing
that
might
call
vs
away
,
but
we
must
rather
endeuour
,
that
being
frée
from
all
hinderances
,
we
may
apply
our
whole
studie
only
vnto
the
calling
of
God
.
These
thrée
things
Paule
comprehendeth
in
one
similitude
,
where
hée
saith
,
that
he
doth
this
one
thing
,
and
that
he
forget
all
former
things
,
he
expresseth
his
courage
,
and
excludeth
all
impediments
.
When
he
saith
that
he
follow
hard
towarde
the
marke
,
it
signifieth
that
he
doth
not
wander
out
of
the
way
.
Forgetting
the
things
that
are
behinde
.
He
alludeth
vnto
runners
,
who
neuer
turne
backe
their
eies
,
least
they
shoulde
slacken
the
swiftnesse
of
their
course
,
especially
they
looke
not
backward
,
how
much
ground
they
haue
gone
,
but
they
haste
right
on
vnto
the
goale
.
So
Paule
teacheth
,
that
he
doth
not
consider
who
he
is
,
nor
what
he
hath
done
,
but
only
that
hée
endeuour
vnto
the
appointed
marke
,
and
that
with
such
earnestnesse
,
as
if
with
stretched
armes
he
were
carried
thether
,
for
there
is
suche
a
metaphore
in
the
participle
which
he
vseth
.
If
any
woulde
obiect
that
the
remembrance
of
our
life
past
,
is
auaileable
to
stirre
vs
vp
,
as
well
because
the
graces
alreadie
bestowed
vpon
vs
doo
encourage
vs
to
hope
well
,
as
also
because
we
are
admonished
by
our
sinnes
,
that
our
life
is
to
be
amended
for
better
:
I
answere
,
that
such
cogitations
do
not
turne
our
eies
backward
,
but
rather
helpe
the
sharpenes
of
our
sight
,
that
more
cléerely
we
may
behold
the
marke
.
But
Paule
héere
condemneth
those
respects
,
which
doo
either
breake
off
,
or
diminish
our
chéerefulnes
,
euen
as
if
any
man
,
being
persuaded
that
he
hath
gone
forward
inough
,
because
he
séemeth
to
himselfe
to
haue
done
his
dutie
,
will
wax
slothfull
,
and
will
deliuer
his
lampe
vnto
others
:
or
if
any
man
be
moued
with
the
desire
of
the
condition
which
he
haue
left
,
he
can
not
apply
his
whole
studie
vnto
that
which
he
doth
.
Such
were
the
cogitations
from
the
which
it
was
necessarie
that
Paule
his
mind
should
be
withdrawne
,
if
he
would
earnestly
follow
the
vocation
of
Christ
.
But
because
mention
was
héere
made
of
endeuour
,
of
studie
,
of
running
,
and
of
perseuerance
,
least
any
should
thinke
that
saluation
is
placed
in
them
,
or
should
ascribe
vnto
the
diligence
of
men
that
which
procéedeth
from
another
.
Willing
to
note
out
the
cause
of
all
,
he
added
in
Christ
Iesus
.
15.
Let
vs
therefore
as
manie
as
be
perfect
.
Least
any
should
take
this
to
be
spoken
of
the
common
sort
of
men
,
as
though
he
prescribed
rudiments
vnto
them
that
are
children
in
Christ
:
he
testifieth
,
that
it
is
a
rule
which
all
they
that
are
perfect
should
obserue
.
And
this
rule
is
,
that
we
must
renounce
confidence
in
all
things
,
that
we
may
reioyce
in
the
onely
righteousnesse
of
Christ
,
and
neglecting
all
things
,
may
attaine
vnto
the
fellowship
of
his
passions
,
which
may
leade
vs
vnto
a
blessed
resurrection
.
Where
now
shall
be
the
state
of
perfection
which
the
Monks
feigne
?
where
shall
be
their
confused
fardell
of
so
many
inuentions
?
to
conclude
,
where
shall
all
Papistrie
become
,
which
is
nothing
else
but
an
imagined
perfection
,
and
which
agréeth
not
with
this
rule
of
Paule
?
truely
,
whosoeuer
shall
vnderstand
this
one
word
,
shall
cléerely
perceiue
that
those
things
are
filthie
dong
whatsoeuer
the
Papistes
teache
touching
righteousnesse
and
obteining
of
saluation
.
If
yee
bee
otherwise
minded
.
He
humbleth
their
works
and
them
,
and
lifteth
them
vp
vnto
a
good
hope
.
For
he
admonisheth
them
,
that
they
should
not
be
proude
in
their
ignorance
,
and
yet
he
biddeth
them
bée
of
good
chéere
,
when
he
sayth
,
that
they
must
looke
for
the
reuelation
of
God
,
for
we
knowe
how
great
an
hinderance
of
the
truth
obstinacie
is
.
This
therefore
is
an
excellent
preparation
vnto
teaching
,
if
we
doo
not
please
our selues
in
our
error
.
Therefore
Paule
couertly
doth
shewe
,
that
we
must
giue
place
vnto
the
reuelation
of
God
,
if
as
yet
we
haue
not
obteined
that
whiche
wée
séeke
.
And
when
he
teacheth
that
we
must
procéede
by
degrées
,
he
encourageth
them
,
that
they
should
not
faint
in
the
middle
of
their
course
,
although
he
also
affirmeth
that
it
is
without
controuersie
which
he
had
taught
,
saying
,
that
vnto
them
which
disagrée
from
him
,
that
shall
be
reuealed
which
as
yet
they
knowe
not
:
for
it
is
as
much
as
if
he
had
sayde
,
the
Lorde
will
at
sometime
shewe
vnto
you
the
same
thing
which
I
haue
sayd
is
the
perfect
rule
to
be
rightly
wise
,
and
to
liue
well
.
No
man
coulde
lawfully
speake
so
,
but
hée
that
were
certaynelie
persuaded
of
the
reason
and
truth
of
his
doctrine
.
In
the
meane
time
also
let
vs
learne
out
of
this
place
,
that
ignorance
for
a
time
in
our
weake
bréethren
must
bée
suffered
,
and
wée
must
pardon
them
if
it
bée
not
foorthwith
graunted
vnto
them
altogether
to
subscribe
vnto
vs
.
Paule
was
certayne
of
hys
doctrine
,
notwithstanding
he
giueth
vnto
them
a
space
to
profite
,
that
as
yet
could
not
receiue
it
,
neither
doth
he
therefore
cease
to
accompt
them
as
bréethren
,
only
he
taketh
héede
that
they
should
not
flatter
themselues
in
their
error
.
Whereas
the
Latine
bookes
haue
,
He
hath
reuealed
in
the
Pretertense
,
I
easily
reiect
it
,
as
being
vnsit
,
and
not
agréeing
with
the
matter
.
16
Neuerthelesse
whether
we
are
come
.
In
the
distinction
the
Gréeke
examples
also
differ
,
for
in
some
there
are
two
whole
sentences
,
if
the
diuision
rather
please
you
,
the
sense
shall
be
that
which
Erasmus
hath
giuen
,
but
I
rather
embrace
a
diuerse
reading
,
that
Paule
exhorteth
them
to
the
imitation
of
himselfe
,
that
at
length
they
may
come
to
the
same
marke
,
namely
,
that
they
may
thinke
one
thing
,
and
may
procéede
by
the
same
rule
:
for
where
sincere
affection
flourisheth
,
such
as
ruled
in
Paule
,
there
is
an
easie
way
vnto
holy
and
godly
concord
.
Therefore
because
as
yet
they
had
not
perceyued
what
true
perfection
was
,
that
they
might
come
thether
,
hée
woulde
haue
them
followers
of
himselfe
,
that
is
,
with
a
pure
conscience
to
séeke
God
,
to
arrogate
nothing
to
themselues
,
quietly
to
submit
theyr
senses
vnto
Christ
.
For
in
the
imitation
of
Paule
all
these
vertues
are
contained
,
a
right
zeale
,
the
feare
of
the
Lord
,
modestie
,
denying
of
himselfe
,
readinesse
to
teaching
,
loue
,
and
a
desire
of
concord
.
He
biddeth
them
together
bée
followers
of
him
,
that
is
,
all
with
one
consent
and
with
one
minde
.
Note
,
that
the
marke
of
perfection
,
vnto
the
which
he
inuiteth
the
Philippians
by
his
owne
example
,
is
,
that
they
should
thinke
the
same
thing
,
and
procéede
by
the
same
rule
,
but
before
he
put
the
doctrine
,
wherin
they
should
agrée
,
and
the
rule
whervnto
they
should
frame
themselues
.
17
Consider
them
.
By
this
word
he
signifieth
,
that
they
had
others
as
well
whome
they
might
choose
to
imitate
,
so
that
they
framed
themselues
vnto
that
puritie
whereof
he
was
an
example
,
whereby
all
suspition
of
ambition
is
taken
awaie
:
for
whosoeuer
is
addicted
to
hymselfe
,
refuseth
companions
.
And
hée
also
admonisheth
them
,
that
all
indifferentlie
are
not
to
bée
followed
,
as
hée
addeth
more
playnelie
.
18
For
many
walke
,
of
whome
I
haue
tolde
you
often
,
and
nowe
tell
you
weeping
:
that
they
are
the
enemies
of
the
crosse
of
Christ
.
19
Whose
end
is
destruction
,
whose
God
is
their
bellie
,
and
glorie
to
their
shame
,
minding
earthly
things
.
20
But
our
conuersation
is
in
heauen
,
from
whence
we
looke
for
the
sauiour
,
euen
the
Lord
Iesus
Christ
.
21
Who
shall
transforme
our
humble
bodie
,
that
it
may
be
conformable
to
his
glorious
bodie
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
vnto
himselfe
.
18
For
many
.
This
in
my
iudgement
is
a
simple
proposition
:
many
walke
minding
earthly
things
:
wherby
he
signifieth
that
there
are
many
which
créepe
vpon
the
ground
,
not
féeling
the
power
of
the
kingdome
of
God
.
He
hath
inserted
marks
,
whereby
such
may
be
knowne
,
which
we
will
examine
in
their
place
.
Some
by
earthly
things
vnderstand
ceremonies
,
and
the
outward
elements
of
the
world
whiche
bring
in
the
forgetfulnesse
of
true
godlinesse
,
but
I
had
rather
refer
it
vnto
the
carnall
affection
,
namely
,
because
they
not
being
regenerate
by
the
spirit
of
God
,
doo
sauour
in
nothing
but
the
world
,
which
shall
appeare
more
plainely
out
of
that
which
followeth
.
For
héereby
he
bringeth
them
into
enuie
,
because
they
being
only
desirous
of
their
owne
honor
,
ease
,
and
gaine
,
did
neglect
the
edifying
of
the
Church
.
Of
whome
I
haue
told
you
often
.
He
sheweth
how
,
that
touching
this
matter
he
hath
oft
admonished
the
Philippians
,
because
he
now
goeth
about
by
his
letters
to
reduce
the
same
things
into
their
memories
,
which
he
had
before
told
them
being
present
.
And
his
teares
are
an
argument
that
he
was
not
moued
with
emulation
,
or
hatred
of
the
men
,
nor
with
a
desire
of
railing
,
or
with
the
sharpenesse
of
his
wit
,
but
with
a
godlie
zeale
,
because
he
sawe
that
the
Churche
was
miserablie
destroyed
by
such
plagues
.
So
in
lyke
manner
it
behoueth
vs
to
be
affected
,
that
when
we
sée
the
pastors
place
occupyed
by
wicked
men
,
and
men
of
no
accompt
,
we
should
grone
,
and
at
least
by
teares
testifie
,
that
we
are
gréeued
for
the
calamitie
of
the
Churche
.
It
is
also
worth
the
noting
,
to
consider
of
whome
Paule
speaketh
,
not
of
open
enemies
,
who
by
profession
desired
the
destruction
of
the
doctrine
,
but
of
drones
and
varlets
,
who
for
ambition
,
or
for
their
bellies
sake
,
did
destroie
the
vertue
of
the
Gospell
.
Truely
sometime
they
shall
knowe
suche
,
who
by
séeking
themselues
,
doo
more
weaken
the
strength
of
the
ministerie
,
than
if
they
did
openlie
resist
Christ
:
therefore
we
must
not
spare
them
,
but
poynt
them
out
with
our
finger
so
oft
as
it
is
expedient
,
let
them
complaine
afterward
as
they
list
of
our
seueritie
,
so
that
they
obiect
nothing
agaynst
vs
,
which
wée
may
not
defend
by
the
example
of
Paule
.
Enemies
of
the
crosse
.
Some
expounde
the
crosse
for
the
whole
mysterie
of
our
redemption
,
and
this
they
interprete
to
be
said
,
that
by
preaching
the
lawe
,
they
did
make
the
benefite
of
Christ
his
death
to
be
of
none
effect
.
But
others
expounde
it
,
that
they
fled
from
the
crosse
,
and
woulde
not
put
themselues
in
danger
for
Christ
.
I
take
it
more
generally
,
that
faigning
themselues
to
be
friends
,
they
were
the
worst
enemies
of
the
Gospell
.
Neither
is
it
a
rare
thing
with
Paule
,
to
set
out
the
whole
preaching
of
the
Gospell
vnder
the
name
of
the
crosse
:
for
as
hée
sayeth
in
another
place
,
if
any
bée
in
Christ
,
hée
is
a
new
creature
.
19
Whose
ende
is
destruction
.
Hée
addeth
this
,
that
the
Philippians
béeing
terrified
by
the
danger
,
might
more
diligentlie
take
héede
,
and
not
entangle
themselues
in
theyr
destruction
,
and
because
such
knaues
by
bragging
and
diuerse
artes
doo
oftentimes
for
a
while
blinde
the
eyes
of
the
simple
,
that
they
are
preferred
euen
before
the
good
seruants
of
Christ
:
the
Apostle
with
great
boldnes
pronounceth
,
that
their
glorie
wherewith
they
are
now
puffed
,
shall
bée
turned
into
shame
.
Whose
God
is
their
bellie
.
Whereas
they
vrged
Circumcision
and
the
Ceremonies
,
hée
denieth
that
they
doo
it
for
a
zeale
of
the
lawe
,
but
for
the
fauour
of
men
,
that
they
might
liue
quiet
and
without
trouble
,
for
they
did
sée
the
Iewes
to
be
maruellous
fierce
against
Paule
and
suche
like
,
neither
could
they
preache
Christ
truely
with
any
other
condition
,
but
they
must
stirre
vp
the
same
rage
against
themselues
,
therefore
prouiding
for
their
ease
and
commoditie
,
they
mingled
those
corruptions
which
myghte
extinguishe
the
heate
of
others
.
But
our
conuersation
is
in
heauen
.
This
sentence
beateth
downe
all
vayne
pompes
,
wherewith
the
counterfaite
ministers
of
the
Gospell
were
wont
to
boast
themselues
:
and
hatefully
he
inueigheth
against
all
their
attempts
,
because
that
flying
aboue
the
earth
,
they
can
not
aspire
vnto
heauen
,
for
he
teacheth
that
all
things
are
nothing
to
be
estéemed
besides
the
spirituall
kingdome
of
God
.
Moreouer
,
that
the
faithfull
must
liue
an
heauenlie
life
in
this
worlde
,
as
if
hée
shoulde
say
,
they
mind
earthly
things
,
therefore
it
is
méete
that
wée
shoulde
bée
estraunged
from
them
,
whose
conuersation
is
in
heauen
.
We
are
héere
mingled
with
infidels
and
hypocrites
,
yea
,
the
chaffe
appeare
in
the
Lorde
hys
floore
aboue
the
wheate
.
Besides
,
we
are
subiect
vnto
the
common
miseries
of
this
earthlie
life
,
we
want
meate
and
drinke
,
and
other
necessaries
,
notwithstanding
in
minde
and
affection
wée
must
bée
conuersant
in
heauen
:
for
wée
must
passe
swiftly
thorough
this
lyfe
,
and
we
must
be
dead
to
the
worlde
,
that
Christ
may
liue
in
vs
,
and
we
in
like
manner
liue
vnto
him
.
This
place
is
a
most
plentifull
fountaine
of
manie
exhortations
,
which
any
man
may
easily
gather
out
.
From
whence
also
.
By
the
coniunction
that
wée
haue
in
Christ
,
he
proueth
that
our
gouernement
is
in
heauen
.
For
it
is
not
méete
that
the
members
should
bée
diuided
from
their
head
,
therefore
séeing
that
Christ
is
in
heauen
,
that
wée
may
cleaue
vnto
hym
,
it
is
necessarie
that
in
oure
mindes
wée
dwell
out
of
the
worlde
.
Besides
,
where
our
treasure
is
,
there
our
heart
is
also
.
Christ
our
blessednesse
and
glorie
is
in
the
heauens
,
therefore
let
our
soules
dwell
alofte
with
hym
,
therefore
by
name
hée
calleth
hym
a
Sauioure
.
From
whence
haue
wée
saluation
?
namely
,
Christ
our
Sauiour
shall
come
vnto
vs
from
heauen
,
therefore
it
is
absurd
that
wée
shoulde
bée
busied
in
the
earth
.
Thys
epithete
of
a
Sauioure
serueth
the
circumstance
of
the
place
,
for
therefore
wée
are
sayde
in
oure
myndes
to
bée
in
heauen
,
because
from
thence
onely
the
hope
of
saluation
shineth
vnto
vs
.
The
comming
of
Christe
as
it
shall
bée
terrible
vnto
the
vngodlie
,
so
it
rather
turneth
away
theyr
myndes
from
heauen
,
than
stirreth
them
vp
thither
.
For
they
knowe
that
there
shall
come
a
Iudge
for
them
,
and
as
much
as
is
in
them
,
they
flée
from
hym
.
Out
of
these
wordes
of
Paule
the
godlie
soules
gather
a
swéete
consolation
,
when
they
heare
that
they
must
desire
the
comming
of
Christ
,
because
it
shall
bée
healthfull
for
them
.
Contrarywise
,
it
is
a
certayne
signe
of
incredulitie
,
at
euerie
mention
thereof
to
tremble
,
looke
the
eyght
Chapter
to
the
Romanes
,
but
whilest
others
are
carried
about
with
vayne
desires
,
Paule
wyll
haue
the
faythfull
contented
with
Christ
onely
.
Moreouer
,
wée
learne
out
of
thys
place
,
that
wée
must
imagine
no
base
or
earthly
thyng
of
Christ
,
because
Paule
byddeth
vs
looke
vp
into
heauen
,
that
wée
may
séeke
hym
.
But
they
that
subtelly
dispute
that
Christ
is
not
enclosed
or
thrust
into
one
corner
of
heauen
,
that
thence
they
mighte
prooue
hys
bodie
to
bée
euerie
where
,
and
that
hée
filleth
heauen
and
earth
,
they
neyther
saye
anye
thing
,
nor
all
:
for
as
it
were
rash
and
foolish
to
ascend
beyond
the
heauens
,
and
in
this
or
that
countrey
to
assigne
vnto
Christ
a
standing
,
sitting
,
or
walking
:
so
in
like
manner
,
to
drawe
him
out
of
heauen
by
any
carnall
cogitation
that
we
might
séeke
him
in
earth
,
it
is
a
foolish
and
pernicious
doting
,
therefore
let
our
hearts
be
aloft
,
that
they
may
be
with
the
Lord.
21
Who
shall
transforme
.
By
this
argument
he
pricketh
yet
more
the
Philippians
forward
,
that
their
minds
being
lift
vp
into
heauen
,
they
may
cleaue
altogether
vnto
Christ
.
Because
this
bodie
which
we
beare
about
is
no
continuall
dwelling
,
but
a
ruinous
tabernacle
,
which
shall
soone
be
brought
to
nothing
:
besides
,
it
is
subiect
to
so
many
miseries
,
and
so
many
shamefull
infirmities
,
that
it
may
rightly
be
called
abiect
and
full
of
shame
,
but
from
whence
must
we
hope
for
the
restoring
thereof
?
from
heauen
,
at
the
comming
of
Christ
,
therefore
there
is
no
part
of
vs
,
which
with
our
whole
desire
should
not
aspire
into
heauen
.
We
sée
the
present
basenesse
of
our
bodies
in
life
,
but
especially
in
death
.
The
glorie
which
they
shall
haue
conformable
to
the
bodie
of
Christ
,
is
incomprehensible
:
for
if
the
disciples
could
not
abide
the
small
taste
he
gaue
them
in
the
Transfiguration
,
which
of
vs
can
attaine
vnto
the
fulnesse
thereof
?
let
vs
now
be
contente
with
the
testimonie
of
our
adoption
,
we
shall
knowe
the
riches
of
our
inheritance
,
when
we
shall
enioie
them
.
According
to
the
working
.
Because
there
is
nothing
more
incredible
,
nor
more
disagréeing
from
the
sense
of
the
flesh
,
that
the
resurrection
,
for
this
cause
Paule
setteth
the
infinite
power
of
God
before
our
eies
,
the
which
shoulde
swallow
vp
all
doubting
:
for
thereof
ariseth
distrust
,
because
we
measure
the
thing
by
the
narrownes
of
our
owne
wit
.
Neither
did
he
saie
only
Power
,
but
Effectuall
working
,
which
is
the
effect
,
or
such
a
power
that
bringeth
it selfe
into
acte
(
as
I
may
so
speake
)
when
it
commeth
into
our
minds
that
God
,
who
hath
created
all
things
of
nothing
,
can
commaund
the
sea
and
the
land
and
the
other
elements
,
to
restore
that
which
hath
béene
put
in
them
:
foorthwith
our
mindes
are
erected
into
a
strong
hope
,
&
as
it
were
into
a
spirituall
sight
of
the
resurrection
.
And
it
is
not
amisse
also
to
mark
,
that
the
right
&
power
to
raise
the
dead
,
yea
to
do
all
things
according
to
his
own
wil
is
bestowed
on
the
person
of
Christ
:
by
which
praise
,
his
diuine
maiesty
is
excellently
beautified
.
Moreouer
hereof
we
gather
that
the
world
was
created
by
him
:
because
to
submit
al
things
to
himself
,
belongeth
not
but
only
to
the
creator
.
Chapter
.4
.
THerfore
my
Brethren
beloued
&
longed
for
,
my
ioy
,
&
my
crowne
so
stand
in
the
Lord
my
beloued
2
I
exhort
Euodia
,
&
I
exhort
Syntiche
,
that
they
be
of
one
accord
in
the
Lord
.
3
Yea
I
beseech
thee
also
faithfull
yokefellowe
,
helpe
those
women
which
labored
with
me
in
the
Gospel
,
with
Clement
&
with
my
other
helpers
,
whose
names
are
in
the
booke
of
life
.
THerfore
Brethren
.
He
shutteth
vp
his
exhortation
with
more
vehement
words
than
he
was
accustomed
,
that
he
might
the
more
déepely
imprint
it
in
mens
minds
.
And
he
insinuateth
into
their
affections
with
swéete
appellations
,
whyche
notwithstanding
procéed
not
of
flattery
,
but
of
a
sincere
loue
.
He
calleth
them
his
ioy
,
and
his
crowne
,
because
he
being
glad
that
they
gotten
by
his
trauell
did
continue
in
the
faith
,
hoped
for
that
triumph
,
whereof
we
spake
,
when
the
Lord
shal
crowne
our
déeds
with
his
own
happines
.
Where
he
biddeth
them
so
stand
in
the
Lord
,
he
signifieth
that
he
alloweth
theyr
estate
,
although
this
word
So
might
be
referred
to
the
former
doctrine
:
but
that
is
more
fit
,
that
by
praising
their
present
state
,
he
might
exhort
them
to
perseuerance
:
indéed
they
had
already
shewed
some
token
of
their
constancie
:
yet
Paule
being
priuie
vnto
mans
weakenes
,
thinke
that
they
haue
néede
to
be
confirmed
for
the
time
afterward
2.
I
exhort
Euodia
&
Syntiche
.
It
is
a
common
opinion
receiued
for
the
most
part
,
that
Paule
would
quiet
(
I
knowe
not
what
grudge
)
betwéen
these
two
women
,
touching
which
matter
,
although
I
would
not
contend
:
yet
the
coniecture
in
the
words
of
Paule
is
lighter
than
that
it
can
perswade
me
that
it
was
so
:
It
appeareth
by
the
testimony
which
he
giue
them
,
that
they
were
very
wise
women
,
for
he
attributeth
so
much
vnto
them
,
that
he
calleth
them
fellow
laborers
in
the
gospel
,
therefore
because
in
their
agrement
there
was
much
moment
,
&
in
their
discord
greate
danger
,
he
encourageth
them
peculiarly
vnto
concorde
.
We
must
marke
also
,
that
so
oft
as
he
speaketh
of
consent
he
addeth
this
band
In
the
Lord
.
For
without
the
Lord
al
agrement
shal
be
accursed
,
and
there
is
nothing
so
disseuered
,
whiche
muste
not
in
Christe
againe
be
gathered
togither
.
Yea
and
I
beseeche
thee
also
faithfull
yokefellow
.
I
wil
not
dispute
of
the
sexe
.
Therfore
whither
he
speaketh
to
a
man
or
to
a
woman
I
leaue
it
indifferent
,
although
the
argument
of
Erasmus
be
too
weake
,
who
gathereth
therof
that
it
was
a
woman
,
because
mention
is
here
made
of
women
,
as
though
he
doth
not
immediately
adde
the
name
of
Clement
in
the
same
cause
:
but
I
cease
from
that
disputation
,
only
I
déeme
that
the
wife
of
Paule
is
signified
vnder
this
name
.
They
that
affirme
this
,
do
cite
Clement
and
Ignatius
for
the
authors
of
it
,
if
they
did
cite
them
truly
,
I
woulde
not
dispise
suche
men
especially
.
But
séeing
that
counterfaite
writings
are
brought
forth
by
Eusebius
:
and
added
by
the
vnlearned
munkes
,
they
deserue
but
little
credit
with
readers
of
sound
iudgement
.
Therfore
let
vs
enquire
of
the
matter
without
the
preiudice
of
men
.
When
Paule
writ
the
firste
Epistle
to
the
Corinthians
,
he
reporteth
that
he
then
was
vnmarried
.
1.
Cor.
7.8
.
To
them
(
he
saith
)
that
are
vnmarried
and
to
widowes
I
speake
:
it
is
good
if
they
continue
euen
as
I
am
.
He
wrote
that
epistle
at
Ephesus
when
he
was
ready
to
depart
.
Not
long
after
he
came
to
Ierusalem
,
where
he
was
cast
into
prison
,
and
brought
vnto
Rome
.
How
vnfit
a
tyme
was
thys
to
marrye
a
wyfe
,
whiche
he
spente
partelye
in
hys
iourney
,
and
partelye
in
bondes
,
who
seeth
not
?
Adde
herevnto
that
he
was
then
readye
to
endure
bondes
&
persecutions
,
as
he
witnesseth
in
Luke
,
Act.
21.13
.
Neyther
am
I
ignorant
what
is
wonte
to
bée
obiected
on
the
contrary
parte
:
namely
that
Paule
being
marriried
,
did
abstaine
from
the
company
of
hys
wife
.
But
the
wordes
sounde
otherwyse
:
for
he
wisheth
that
they
which
are
vnmarried
,
myght
continue
in
his
estate
.
And
what
is
hys
estate
but
the
state
of
singlenes
?
Whereas
they
bryng
in
that
:
Is
it
not
lawfull
for
me
to
leade
about
a
wife
?
1.
Cor.
9.5
.
to
proue
that
he
had
a
wife
,
it
is
too
friuolous
,
so
that
it
néede
no
answere
.
But
now
that
we
may
grante
that
Paule
was
married
,
whence
had
he
a
wife
,
at
Philippos
?
the
which
Citie
it
is
not
read
that
he
entered
into
aboue
twise
,
and
where
it
is
credible
that
he
neuer
abode
two
whole
moneths
.
To
conclude
,
there
is
nothing
lesse
agréeyng
to
the
matter
,
than
to
speake
here
of
a
wife
,
no
nor
of
any
woman
(
in
my
iudgement
)
it
is
probable
,
notwithstanding
I
leaue
it
to
the
readers
iudgement
.
The
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whych
Paule
here
vseth
,
is
in
helping
wise
to
apprehende
&
embrace
the
same
thing
,
Whose
names
are
in
the
booke
of
life
.
The
booke
of
life
is
the
catalogue
of
the
iust
which
are
predestinate
vnto
life
,
as
in
Moyses
.
Exodus
,
33.32
.
This
catalogue
the
Lorde
kéepeth
with
himselfe
.
Therefore
the
booke
is
nothing
els
but
his
eternall
counsell
determined
in
his
brest
.
For
that
sayth
Ezechiell
the
writing
of
the
house
of
Israel
.
cap.
13.9
.
In
the
like
respect
it
is
said
.
Psal.
69.29
.
Let
them
be
wiped
out
of
the
booke
of
the
liuing
,
and
not
be
written
among
the
righteous
:
that
is
let
them
not
be
accounted
among
the
elect
of
GOD
,
whome
he
ascrybeth
to
hys
Church
,
and
to
the
borders
of
his
kingdome
.
If
any
wil
obiect
that
Paule
therfore
doth
rashly
,
who
challenge
vnto
himselfe
power
to
pronounce
the
secrets
of
God
:
I
answere
that
after
a
sort
we
may
iudge
by
signes
,
whereby
God
doth
make
his
election
manifest
:
yet
so
much
as
our
capacitie
can
beare
.
Therfore
in
whomsoeuer
we
sée
the
notes
of
adoption
to
appeare
,
let
vs
in
the
meane
time
account
them
for
the
sonnes
of
God
,
vntill
the
bookes
shal
be
opened
,
which
shal
altogither
reueale
al
things
.
It
belongeth
only
vnto
god
to
knowe
nowe
those
that
are
his
,
and
at
length
to
separate
the
shéepe
from
the
goats
.
But
it
is
our
duty
,
charitably
to
iudge
al
them
to
be
shéepe
,
that
obediently
submit
themselues
vnto
their
pastor
Christe
,
who
gather
them selues
into
his
shéepefold
,
and
there
abide
constantly
.
It
is
our
dutie
so
much
to
estéeme
the
gifts
of
the
holy
ghost
,
which
peculiarly
he
bestoweth
vpon
his
elect
,
that
they
may
be
to
vs
as
it
were
seales
of
his
hidden
election
4
Reioyce
in
the
Lord
alwaie
:
againe
I
say
reioyce
.
5
Let
your
pacient
minde
be
knowne
to
all
men
.
The
Lorde
is
at
hand
.
6
Bee
carefull
for
nothing
:
but
in
all
thinges
let
your
requestes
bee
knowne
vnto
God
in
praier
&
supplication
with
giuing
of
thankes
.
7
And
the
peace
of
God
which
passeth
al
vnderstanding
,
shall
keepe
your
harts
&
minds
in
Christ
Iesus
.
8
Furthermore
Brethren
,
whatsoeuer
things
are
true
,
whatsoeuer
things
are
graue
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
amiable
,
whatsoeuer
things
are
honest
:
if
there
be
any
vertue
,
&
if
there
bee
any
praise
thinke
on
these
things
.
9
Which
yee
haue
both
learned
,
and
receyued
,
and
hearde
,
&
seene
in
me
,
doe
those
things
,
and
the
God
of
peace
shall
bee
with
you
.
4
Reioyce
in
the
Lord
.
This
is
an
exhortation
applied
to
the
time
.
For
because
the
state
of
the
godly
was
much
troubled
,
euery
where
dangers
imminent
,
it
might
so
fall
out
,
that
they
being
ouercome
with
sorrowe
&
impatience
,
might
faint
.
Therfore
he
biddeth
them
,
howsoeuer
their
estate
were
hated
and
troubled
,
neuerthelesse
to
reioyce
in
the
Lorde
:
for
then
especially
the
spirituall
consolations
wherwith
the
Lord
doo
recreate
and
chéere
vs
,
muste
shewe
forth
their
strength
,
when
the
whole
world
doo
prouoke
vs
to
desperation
:
but
we
must
consider
by
the
circumstance
of
the
time
,
howe
forcible
this
voice
would
haue
béene
from
Paules
mouth
,
who
might
be
the
especial
cause
of
their
heauines
.
For
if
they
be
afraide
of
persecutions
,
of
bonds
,
of
banishment
,
or
of
death
:
here
the
Apostle
commeth
forth
,
who
amidest
his
bonds
,
in
the
midst
of
hoate
persecutions
,
and
in
feare
of
death
,
is
not
only
ioyful
but
also
chéereth
vp
others
.
The
sum
therefore
is
this
,
whatsoeuer
shall
happen
,
yet
the
faithfull
who
haue
God
on
theyr
side
,
haue
sufficient
matter
to
reioyce
.
The
repetition
serueth
to
the
amplification
,
as
if
he
should
say
:
let
this
be
a
strong
&
stedfast
ground
vnto
you
,
to
reioice
in
the
Lord
,
and
that
not
for
a
moment
,
but
that
your
ioy
may
be
continued
in
him
.
For
truly
in
this
it
differeth
from
the
ioy
of
the
world
,
because
we
haue
experience
that
that
is
deceitful
,
momentanie
and
soone
vanisheth
away
,
and
Christ
also
doth
pronounce
it
accursed
,
Luke
.
6.25
.
Therfore
that
is
ioy
fixed
in
God
which
is
neuer
taken
from
vs
.
5.
Let
your
patient
mind
.
This
may
2
waies
bée
expounded
,
either
that
he
biddeth
them
rather
to
lose
their
right
than
that
any
shoulde
complaine
of
their
cruelty
&
rigor
.
As
if
he
had
saide
:
let
all
men
with
whome
you
deale
,
perceceiue
your
equity
and
curtesie
,
that
their
knowledge
may
signifie
their
experience
.
Or
else
,
that
he
exhorteth
them
to
beare
all
things
paciently
,
which
latter
sense
doth
rather
please
me
:
for
the
Grecians
also
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
moderation
of
the
minde
,
when
as
we
are
not
easily
moued
with
iniuries
,
when
we
are
not
easily
troubled
with
aduersitie
,
but
we
kéepe
stil
an
equal
condition
,
to
which
purpose
Cicero
hath
said
,
my
mind
is
quiet
,
which
taketh
all
things
wel
and
equally
.
Such
an
equity
,
which
is
as
it
were
the
mother
of
of
patience
,
Paule
here
requireth
of
the
Philippians
,
and
which
might
appeare
vnto
al
men
by
shewing
forth
hir
effects
as
occasion
requireth
.
It
séemeth
not
to
agrée
with
the
name
of
modesty
,
because
Paule
in
this
place
doth
not
forbid
them
to
waxe
insolent
,
but
quietly
to
behaue
themselues
in
all
their
affaires
,
and
to
temperate
themselues
in
susteinyng
either
iniuries
or
discommodities
.
The
Lord
is
at
hand
Here
is
a
Prolepsis
whereby
he
preuenteth
an
obiection
:
for
the
sense
of
the
flesh
reclaimeth
agaynst
the
former
sentence
:
for
since
that
by
our
gentlenes
the
desire
of
the
wicked
waxe
more
insolent
,
and
the
more
readye
they
sée
vs
to
beare
,
the
more
bold
they
are
to
offer
iniuries
,
wée
are
hardly
brought
in
this
patience
to
possesse
our
soules
:
thervpon
came
these
prouerbs
.
We
must
howle
among
wolues
,
that
we
shall
soone
be
deuoured
of
wolues
,
which
haue
behaued
themselues
like
shéepe
.
Therefore
we
conclude
that
the
fiercenes
of
the
wicked
is
with
like
violence
to
be
beaten
backe
,
least
that
safely
they
triumph
ouer
vs
.
Againste
these
cogitations
Paule
here
opposeth
the
truste
in
God
his
prouidence
.
He
answereth
I
say
,
that
the
Lord
is
at
hand
,
whose
vertue
shal
ouercome
their
boldnes
,
and
whose
goodnes
shal
vanquish
their
malice
:
him
he
promiseth
to
be
present
with
vs
,
if
we
obey
his
commandement
.
And
who
had
not
rather
be
protected
only
by
the
hand
of
God
,
than
to
haue
all
the
aid
of
the
worlde
in
a
readines
?
An
excellent
sentence
,
wherby
first
we
learne
,
that
the
cause
of
all
impatience
is
the
ignorance
of
the
prouidence
of
God
:
hereof
it
come
that
we
rage
so
quickly
,
&
for
so
light
a
cause
,
&
often
also
we
dispaire
because
we
know
not
that
the
Lorde
hath
care
of
vs
.
Contrariwise
,
this
is
an
only
remedie
to
pacifie
our
mindes
,
if
knowing
that
we
are
neither
subiect
to
the
rashnes
of
fortune
,
nor
to
the
lust
of
the
wicked
,
but
that
we
are
gouerned
by
the
fatherly
care
of
god
,
we
rest
altogither
vpon
his
prouidence
.
To
conclude
,
whosoeuer
holdeth
this
,
that
god
is
present
with
him
,
he
hath
wherin
to
reioyce
without
feare
.
Moreouer
the
Lord
is
saide
to
bée
at
hand
,
two
maner
of
waies
,
either
because
his
iudgement
is
at
hand
,
or
else
because
he
is
ready
to
succour
his
seruants
:
in
the
which
signification
it
is
taken
in
this
place
,
as
also
in
the
Psal.
145.18
.
The
Lord
is
néere
vnto
al
them
that
cal
vpon
him
:
the
sense
therefore
is
,
the
condition
of
the
godly
should
be
most
miserable
,
if
the
Lorde
were
farre
off
:
but
because
the
Lord
hath
receiued
them
into
his
tuition
,
and
by
his
power
which
is
present
euery
where
doth
defend
them
:
let
them
stay
themselues
vpon
this
cogitation
,
that
they
be
not
dismaied
at
the
rage
of
the
wicked
.
It
is
knowne
and
common
that
carefulnes
is
here
taken
for
impiety
,
which
springeth
from
the
distrust
of
gods
power
or
of
his
help
.
6.
But
in
all
things
Paule
.
vseth
the
singuler
number
,
but
the
neuter
gender
therefore
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
in
al
your
busines
:
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
of
the
feminine
gender
.
In
these
wordes
he
exhorteth
the
Philippians
as
Dauid
doth
al
the
godly
.
Psal.
55.23
.
&
Peter
1.
epistle
.
5.7
.
that
they
should
cast
al
their
care
vpon
the
Lord
:
for
we
are
not
made
of
iron
,
but
we
may
be
shaken
with
temptations
:
but
this
is
the
comfort
.
Here
is
our
ease
to
lay
downe
(
or
to
speake
more
properly
)
to
empty
out
into
gods
bosome
whatsoeuer
gréeueth
vs
.
Confidence
bringeth
quietnes
vnto
our
minds
,
but
so
that
we
be
exercised
by
praiers
.
Therefore
so
oft
as
we
are
assalted
with
any
temptation
,
let
vs
fly
straight
vnto
praier
,
as
vnto
an
holy
sanctuary
.
He
taketh
praiers
here
for
desires
or
vowes
.
He
woulde
haue
them
opened
vnto
god
through
praier
:
as
if
the
faithful
should
poure
out
their
harts
before
the
Lord
,
when
they
commend
themselues
&
al
their
affaires
vnto
him
.
They
séeme
to
be
somwhat
lifted
vp
,
which
look
hither
&
thither
vnto
the
vain
solace
of
the
world
:
but
there
is
one
sure
hauen
to
rest
vpon
,
the
Lord.
With
giuing
of
thanks
.
Because
many
pray
vnto
God
,
amisse
either
chiding
or
murmuring
as
though
they
had
iust
cause
to
accuse
him
of
,
others
if
he
doo
not
straight
way
grant
their
request
,
can
abide
no
delay
.
Therfore
Paule
ioyneth
thanksgiuing
with
praiers
,
as
if
he
should
say
,
we
must
so
wish
of
god
those
things
which
are
necessary
for
vs
,
that
notwithstanding
we
submit
our
affections
vnto
his
wil
,
&
that
in
praying
we
giue
him
thanks
.
And
truly
thankfulnes
wil
worke
this
in
vs
,
that
the
wil
of
god
shall
be
the
chief
sum
of
our
desires
.
7.
And
the
peace
of
God
.
Some
turning
the
future
tense
into
the
optatiue
moode
,
doo
make
a
praier
of
this
sentence
,
but
falsly
:
for
it
is
a
promise
wherein
he
sheweth
the
fruit
of
firme
trusting
in
god
,
and
of
Inuocation
.
If
you
doo
that
he
saith
:
The
peace
of
god
shal
keepe
your
minds
and
your
harts
.
The
scripture
is
wont
to
diuide
the
soule
of
man
according
to
the
powers
therof
into
2.
parts
:
the
mind
and
the
hart
:
the
mind
signifie
the
vnderstanding
,
and
the
hart
the
affections
or
wils
:
therfore
these
2
words
comprehend
the
whole
soule
,
in
this
sense
,
the
peace
of
God
shall
kéepe
you
,
that
you
fal
not
from
god
by
euil
cogitations
or
desires
.
And
he
calleth
it
truly
the
peace
of
god
,
which
dependeth
not
vpon
the
present
sight
of
things
,
neither
doth
it
change
according
to
the
inclinations
of
the
world
,
but
is
founded
on
the
constant
&
immutable
word
of
God
.
And
he
saith
truly
,
that
it
passeth
al
vnderstanding
or
sense
,
because
there
is
nothing
more
contrarye
vnto
mans
wit
,
than
in
greatest
dispaire
,
neuerthelesse
to
hope
,
in
greatest
pouerty
to
behold
wealth
,
in
greatest
weakenes
not
to
faint
,
finally
,
to
promise
that
we
shall
want
nothing
,
when
we
are
destitute
of
all
things
.
And
that
altogither
is
in
the
alone
grace
of
god
,
the
which
is
not
known
but
by
the
word
,
and
the
inward
earnest
of
the
spirit
.
8.
Furthermore
.
Generall
exhortations
follow
,
which
appertaine
vnto
the
whole
lyfe
.
In
the
firste
place
he
commendeth
trueth
,
whiche
is
nothyng
else
than
the
integritie
of
a
good
conscience
,
with
the
fruit
therof
.
In
the
second
place
he
commendeth
grauity
or
holines
(
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
both
)
the
whiche
vertue
is
placed
in
this
,
that
we
walke
worthy
of
our
vocation
,
frée
from
al
prophane
vncleanes
.
In
the
thirde
place
he
commendeth
iustice
,
which
pertaineth
vnto
mutuall
communication
among
men
that
we
hurt
no
man
,
or
defraud
no
man
.
In
the
fourth
place
he
commendeth
purity
,
which
signifieth
chastitie
throughout
our
whole
life
But
all
these
things
are
not
sufficient
vnto
Paule
,
except
we
study
to
make
our selues
amiable
vnto
all
men
,
as
much
as
it
is
lawfull
in
the
Lord
,
and
that
we
haue
regard
of
our
good
report
:
for
so
I
interpret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
any
praise
for
that
which
is
praise
worthy
:
for
both
in
the
manners
of
men
,
which
are
so
corrupt
,
there
is
such
peruersenes
of
iudgement
,
that
oftentimes
that
thing
is
commended
,
which
is
vitious
:
and
it
is
not
lawfull
for
christians
to
séeke
true
praise
among
men
,
who
are
forbidden
to
reioyce
any
other
where
than
in
God
only
.
Therefore
Paule
doth
not
bid
them
séeke
praise
or
commendation
of
their
good
déeds
,
nor
to
frame
theyr
life
according
to
the
iudgement
of
the
people
:
but
only
to
study
good
works
which
deserue
praise
,
that
the
vngodly
and
the
enimies
of
the
gospell
,
whiles
they
deride
and
dispraise
the
christians
,
yet
they
may
be
compelled
to
commend
their
maners
.
Moreouer
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
spoken
of
the
Gréekes
as
Latines
doe
Cogitare
for
Meditari
,
that
is
to
thinke
for
to
meditate
.
Meditation
goeth
before
,
and
then
the
worke
followeth
.
9
Which
ye
haue
learned
,
receyued
,
and
heard
.
By
this
repetition
of
words
he
signifieth
,
that
he
was
diligent
in
preaching
these
things
,
as
if
he
should
say
,
this
was
my
doctrine
,
this
was
my
tradition
,
this
was
my
speach
among
you
.
Contrarywise
,
the
hypocrites
did
vrge
nothing
but
ceremonies
.
And
it
were
a
shamefull
thing
to
forsake
that
holy
institution
which
they
had
thoroughly
learned
,
and
wherewith
they
were
almost
endued
.
Ye
haue
seene
in
me
.
This
is
the
chiefest
thing
in
a
preacher
,
that
he
speake
not
only
with
his
mouth
,
but
with
his
life
,
and
that
he
bring
credite
to
his
doctrine
by
his
vertuous
liuing
.
Therefore
Paule
worthily
from
thence
procureth
authoritie
vnto
his
exhortation
,
because
he
was
no
lesse
in
his
life
than
in
his
mouth
a
captaine
and
maister
of
vertues
.
And
the
God
of
peace
.
He
had
spoken
of
the
peace
of
God
,
now
he
confirmeth
it
more
expressely
,
when
he
promiseth
that
God
himselfe
the
author
of
peace
shall
bée
with
them
.
For
the
presence
of
God
bringeth
vnto
vs
all
goodnes
whatsoeuer
,
as
if
he
should
say
,
they
shall
perceiue
that
God
is
present
with
them
,
who
will
turne
all
things
to
their
good
and
prosperitie
,
so
that
they
apply
themselues
to
godly
and
holy
works
.
10
I
reioyced
also
in
the
Lord
greatly
,
that
now
at
the
last
your
care
for
me
springeth
afresh
,
of
whome
also
ye
were
mindfull
,
but
yee
wanted
opportunitie
.
11
I
speake
not
because
of
want
,
for
I
haue
learned
in
whatsoeuer
state
I
am
,
therewith
to
be
content
.
12
I
knowe
both
to
be
humble
,
and
I
knowe
to
excell
:
euerie
where
and
in
all
things
I
am
instructed
both
to
be
full
and
to
be
hungrie
,
to
abound
and
to
suffer
pouertie
.
13
I
am
able
to
doo
all
things
in
Christ
who
strengthneth
me
.
14
Notwithstanding
yee
haue
done
well
in
communicating
vnto
mine
afflictions
.
10
I
reioyced
also
.
Now
he
declareth
the
thankefulnes
of
his
mind
to
the
Philippians
,
that
they
should
not
repent
of
their
beneficence
,
as
it
is
wont
to
come
to
passe
,
when
wée
thinke
that
our
duties
are
contemned
,
or
nothing
estéemed
.
They
had
sent
vnto
him
by
Epaphroditus
succour
in
time
of
his
necessitie
,
he
testifieth
that
it
was
a
benefite
verie
acceptable
vnto
him
,
and
he
saith
,
that
he
reioiced
,
because
afresh
they
were
in
a
new
readines
to
prouide
for
him
,
it
is
a
metaphore
taken
from
trées
,
whose
sap
lieth
close
hidden
in
the
winter
,
and
in
the
spring
beginneth
to
flourishe
,
but
straightway
adding
a
correction
,
he
also
doth
temperate
this
saying
,
least
he
should
séeme
to
accuse
their
negligence
of
the
former
time
,
therefore
he
saith
,
that
before
they
were
also
carefull
of
him
,
but
the
opportunitie
of
the
time
suffered
not
that
he
was
sooner
reléeued
by
their
liberalitie
,
so
he
layeth
the
fault
vpon
an
vnfit
time
.
I
haue
referred
thys
part
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vnto
Paule
,
and
that
is
the
proper
signification
,
and
more
agréeable
to
Paule
his
text
.
11.
I
speake
not
because
of
want
.
A
second
correction
,
whereby
he
preuenteth
the
suspition
of
a
base
mind
and
brought
lowe
by
aduersitie
:
for
he
did
report
,
that
his
constancie
and
moderation
was
knowne
vnto
the
Philippians
,
vnto
whome
he
was
an
example
of
good
life
,
therefore
he
pronounceth
that
he
was
so
chéered
by
their
liberalitie
,
that
he
could
yet
patiently
endure
want
.
Pouertie
is
héere
referred
to
the
affection
,
for
he
is
neuer
poore
in
mind
who
is
contented
with
his
estate
giuen
him
of
God
.
He
saith
,
In
whatsoeuer
state
I
am
.
That
is
,
whatsoeuer
my
estate
is
,
it
is
sufficient
vnto
me
:
wherefore
?
for
the
Saints
knowe
that
they
so
please
God
,
therefore
they
doo
not
measure
sufficiencie
by
the
plentie
of
things
,
but
by
the
will
of
God
,
the
which
they
estéeme
aright
,
because
they
are
perswaded
that
theyr
affaires
are
gouerned
by
his
will
and
prouidence
.
12
I
know
both
to
be
humble
.
Héere
followeth
a
distribution
,
that
his
mind
is
capable
of
either
fortune
:
prosperitie
is
wont
to
puffe
vp
mens
mindes
aboue
measure
,
and
aduersitie
to
cast
them
downe
,
from
both
these
vices
he
saith
he
is
frée
.
I
knowe
,
he
saith
,
to
be
humble
,
that
is
,
patiently
to
suffer
humilitie
,
the
Gréeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
héere
twise
put
down
,
but
in
the
first
place
it
is
taken
for
to
excel
,
and
in
the
second
,
for
to
abound
,
that
they
might
haue
relation
to
their
contraries
.
He
that
knoweth
to
vse
his
present
abundance
of
things
soberly
and
temperately
with
thankesgiuing
,
being
ready
to
resigne
all
when
it
shall
please
the
Lord
,
&
communicating
with
his
brethren
,
according
to
the
measure
of
his
ability
,
&
is
not
puffed
vp
with
pride
,
that
man
hath
learned
to
excell
and
to
be
satisfied
:
an
excellent
and
rare
vertue
,
and
far
greater
than
the
enduring
of
pouertie
.
In
learning
this
knowledge
of
Paule
,
let
all
be
exercised
that
will
be
the
disciples
of
Christ
,
and
in
the
meane
season
let
them
so
accustome
themselues
to
endure
pouertie
,
that
it
be
not
hard
&
gréeuous
vnto
them
,
when
it
shall
happen
that
they
are
depriued
of
their
substance
.
13
I
am
able
to
do
all
things
in
Christ
.
Because
he
had
boasted
of
great
matters
,
least
it
should
be
obiected
vnto
him
as
an
argument
of
pride
,
or
least
he
should
giue
others
occasion
of
foolish
boasting
,
he
addeth
,
that
he
is
indued
with
this
strength
from
Christ
:
I
can
,
he
saith
,
do
all
things
,
but
in
Christ
,
not
by
mine
owne
vertue
,
whereby
we
gather
that
Christ
shall
be
no
whit
at
all
lesse
strong
&
forcible
in
vs
,
if
being
priuie
to
our
owne
weakenes
,
we
stay
our selues
onely
vpon
hys
vertue
.
Whereas
he
saith
All
things
,
he
vnderstandeth
only
those
things
which
belong
to
his
vocation
.
14
Notwithstanding
ye
haue
done
well
.
How
wiselie
and
warely
he
dealeth
on
either
side
,
being
circumspect
that
he
incline
not
too
much
either
to
this
or
to
that
side
.
By
setting
out
his
constancie
,
magnifically
he
would
beware
that
the
Philippians
should
not
thinke
that
he
had
fainted
vnder
his
pouertie
.
Now
he
taketh
héede
,
least
by
speaking
boldly
he
might
séeme
to
haue
contemned
their
benefits
,
which
were
not
only
a
point
of
discurtesie
and
contumacy
,
but
euen
of
pride
,
&
together
he
addeth
,
that
if
any
other
of
the
seruants
of
Christ
should
néede
their
helpe
,
that
they
should
not
be
slothfull
to
succour
them
.
15
And
yee
Philippians
knowe
also
,
that
in
the
beginning
of
the
Gospell
,
when
I
departed
from
Macedonia
,
no
Church
communicated
with
me
concerning
the
matter
of
giuing
and
receiuing
but
yee
only
.
16
For
when
I
was
at
Thessalonica
,
yee
sent
once
and
agayne
that
which
was
needefull
for
me
.
17
Not
that
I
desire
a
gift
,
but
I
desire
the
fruite
which
may
further
your
reckoning
.
18
Now
I
haue
receiued
all
,
and
haue
plentie
:
I
was
euen
filled
after
that
I
had
receyued
of
Epaphroditus
that
whiche
came
from
you
,
an
odor
that
smelleth
sweete
,
a
sacrifice
acceptable
and
pleasant
to
God
.
19
And
my
God
shall
fulfill
whatsoeuer
is
wanting
vnto
you
,
according
to
his
riches
in
glorie
thorough
Christ
Iesus
.
20
Vnto
God
and
father
be
praise
for
euermore
,
amen
.
21
Salute
all
the
Saints
in
Christ
Iesus
:
the
brethren
whiche
are
with
me
greete
you
.
22
All
the
Saints
salute
you
,
and
especially
they
which
are
of
Caesars
houshold
.
23
The
grace
of
our
Lord
Iesus
Christ
be
with
you
all
.
Amen
.
24
Written
from
Rome
by
Epaphroditus
.
15
Yee
knowe
.
I
interprete
that
this
was
added
to
excuse
himselfe
,
because
he
had
so
oft
receiued
from
them
,
for
if
the
other
Churches
had
performed
their
duties
,
he
might
haue
séemed
too
couetous
in
taking
,
thus
therefore
by
purging
himselfe
,
he
commendeth
them
,
and
in
commending
them
,
he
modestlie
spareth
others
.
We
also
must
take
héede
by
the
example
of
Paule
,
least
the
godly
,
whilest
they
sée
vs
too
readie
to
take
,
doo
worthely
iudge
vs
vnsatiable
:
you
,
he
saith
,
doo
knowe
,
as
if
he
should
say
,
it
is
not
necessarie
that
I
should
cite
other
witnesses
,
for
you
your selues
also
knowe
it
,
for
it
oft
times
come
to
passe
that
he
which
thinketh
others
to
cease
in
their
dutie
,
is
more
liberall
to
succour
,
so
the
one
is
ignorant
of
the
others
liberalitie
.
Concerning
giuing
and
receiuing
,
he
alludeth
vnto
the
accompts
of
money
,
whereof
there
are
two
parts
,
the
one
of
receipt
,
the
other
of
expense
,
it
is
méete
that
these
two
by
a
mutuall
compensation
should
be
referred
vnto
an
equalitie
.
Such
an
accompt
was
agréed
vpon
betwéene
Paule
and
the
Churches
:
when
Paule
ministred
vnto
them
the
Gospell
,
there
was
a
mutuall
obligation
that
they
should
minister
vnto
him
things
necessarie
for
this
life
,
as
he
saith
1.
Corin.
9
,
11.
If
we
bestowe
vpon
you
spirituall
things
,
what
great
thing
is
it
if
you
giue
vs
againe
carnall
things
:
therefore
if
the
other
Churches
had
reléeued
the
necessitie
of
Paule
,
they
had
giuen
him
nothing
of
their
owne
,
but
paide
their
debt
.
For
they
must
acknowledge
that
they
had
receiued
the
Gospell
of
him
,
yet
he
denieth
that
they
did
not
that
,
because
they
spent
nothing
for
his
sake
.
How
shamefull
an
ingratitude
is
it
,
and
full
of
how
great
vnworthinesse
,
to
neglect
such
an
Apostle
,
to
whome
they
knew
they
were
more
bound
,
than
they
were
able
to
pay
?
Againe
,
how
great
was
the
gentlenesse
of
the
holy
man
,
to
beare
their
discurtesie
so
mildly
and
so
méekely
,
that
he
doth
not
accuse
them
with
any
bitter
words
.
17
Not
that
I
desire
a
gift
.
He
reiecteth
againe
from
himselfe
the
sinister
opinion
of
an
immoderate
desire
,
least
they
should
thinke
that
it
were
a
wrong
insinuation
,
as
though
they
only
should
doo
the
dutie
of
all
,
and
he
should
abuse
their
gentlenesse
,
therefore
he
testifieth
that
he
is
more
carefull
for
their
commoditie
,
than
for
his
owne
.
While
I
receiue
any
thing
,
he
saith
of
you
,
so
much
groweth
vnto
you
.
For
there
are
many
names
which
yée
beare
in
the
tables
of
your
accompts
,
that
haue
bestowed
any
thing
vpon
me
.
The
meaning
of
this
word
dependeth
vpon
that
similitude
of
exchange
,
or
of
paying
of
debts
in
the
affaires
of
money
.
18
Now
I
haue
receyued
all
and
haue
plentie
.
He
affirmeth
more
expressely
that
he
hath
so
much
as
is
sufficient
,
and
he
adorneth
their
liberalitie
with
an
excellent
testimonie
when
he
saith
,
that
he
aboundeth
.
Without
doubt
it
was
a
meane
summe
which
they
had
sente
,
but
with
that
mediocritie
hée
saith
,
he
aboundeth
vnto
satietie
:
but
that
is
a
more
excellent
commendation
of
their
reward
which
followeth
,
when
he
calleth
it
a
sacrifice
acceptable
vnto
God
,
and
an
offering
of
a
swéete
smelling
sauour
.
For
what
better
thing
can
wée
wish
for
,
then
that
our
benefites
shoulde
be
holy
offerings
,
which
God
doth
receiue
at
our
hands
,
and
with
whose
smell
he
is
delighted
?
In
like
manner
speaketh
Christ
,
Whatsoeuer
yée
haue
done
vnto
one
of
the
least
of
these
in
my
name
,
ye
haue
done
it
vnto
me
.
Matth.
25
,
40.
But
the
metaphore
of
sacrifices
addeth
much
moment
,
whereby
we
are
taught
that
that
same
dutie
of
loue
which
God
commaundeth
,
is
not
only
bestowed
vpon
men
,
but
a
spirituall
and
holy
worship
is
performed
,
euen
to
God
himselfe
,
as
it
is
saide
in
the
Epistle
to
the
Hebr.
13
,
16.
with
such
sacrifices
God
is
pleased
:
wo
woorth
our
slothfulnesse
,
that
when
God
doth
so
gently
inuite
vs
vnto
the
honor
of
this
priesthoode
,
and
doth
put
the
sacrifice
into
our
hands
:
we
neither
sacrifice
vnto
him
,
and
those
things
which
were
appointed
for
holy
offerings
,
we
doo
not
only
consume
them
on
prophane
vses
,
but
wickedly
waste
them
on
most
filthy
corruptions
.
For
the
aulters
wherevpon
the
sacrifices
of
our
wealth
ought
to
be
laide
,
are
the
poore
and
the
seruants
of
Christ
,
but
they
being
neglected
,
some
spend
it
on
all
kind
of
riot
,
some
on
gluttonie
,
some
on
lecherie
,
and
some
on
building
faire
houses
.
19.
And
my
God
shall
fulfill
.
Some
reade
,
I
beseech
my
God
to
fulfill
in
the
optatiue
moode
,
which
although
I
reiect
not
,
yet
I
more
allowe
the
other
reading
.
He
calleth
God
by
name
his
God
,
because
he
doth
impute
and
acknowledge
that
it
is
done
to
himselfe
whatsoeuer
is
performed
vnto
hys
seruants
,
therefore
they
had
truely
sowed
in
the
fielde
of
the
Lord
,
from
whence
they
should
hope
for
a
certaine
and
plentifull
haruest
:
neither
doth
he
only
promise
them
a
reward
in
the
life
to
come
,
but
also
concerning
the
vse
of
this
present
life
,
as
if
he
should
say
,
thinke
not
that
touching
youre
substance
you
are
impouerished
,
for
God
whome
I
serue
,
will
abundantly
supply
vnto
you
whatsoeuer
shall
be
necessarie
.
This
part
In
glorie
,
must
be
resolued
into
the
aduerbe
gloriouslie
,
magnifically
,
or
famouslie
,
but
he
addeth
,
Thorough
Christ
,
in
whose
name
euerie
thing
is
acceptable
vnto
God
which
we
do
.
20
Vnto
God
and
our
father
.
It
may
be
a
generall
thankesgiuing
,
wherewith
he
concludeth
the
Epistle
,
or
it
may
specially
be
referred
vnto
the
next
sentence
,
concerning
the
liberalitie
bestowed
on
Paule
,
for
that
the
Philippians
succoured
him
,
he
ought
so
to
thanke
them
,
that
he
should
notwithstanding
acknowledge
that
he
was
reléeued
by
the
mercie
of
God
.
22
All
the
Saints
salute
you
.
In
his
salutations
he
first
nameth
his
fellowes
,
afterwarde
all
the
Saints
in
generall
,
that
is
,
the
whole
Churche
of
Rome
,
but
especially
them
of
Nero
his
houshold
,
the
which
is
worthy
to
be
marked
,
for
it
is
not
a
common
token
of
God
his
mercy
,
that
the
Gospell
had
pearced
into
that
bottomlesse
pit
of
all
wickednesse
and
vngodlinesse
:
and
it
is
so
much
the
more
maruelous
,
as
the
example
is
rare
,
that
holinesse
should
raigne
in
Princes
courts
:
wheras
some
haue
coniectured
,
that
Seneca
is
here
noted
among
the
rest
,
it
hath
no
shew
of
truth
,
for
neither
did
he
euer
at
any
time
by
any
token
proue
himselfe
a
Christian
neyther
was
he
of
Caesar
his
house
,
but
a
Senator
and
a
Magistrate
.
FINIS
.