¶
A
Commentarie
of
M.
John
Caluine
vpon
the
Epistle
of
Paule
to
the
Colossians
,
done
into
Englishe
by
R.
V.
1
Paule
an
Apostle
of
Iesus
Christ
by
the
will
of
God
,
and
Timothie
a
brother
.
2
To
the
Saintes
which
are
at
Colossa
,
and
to
the
faithfull
bretheren
in
Christ
:
grace
vnto
you
,
and
peace
from
God
our
Father
,
and
the
Lord
Iesus
Christ
.
3
We
giue
thankes
to
God
and
the
Father
of
our
Lord
Iesus
Christ
,
alwayes
praying
for
you
.
4
Hauing
heard
of
your
faith
which
is
in
Christ
Iesus
,
and
loue
toward
all
Saintes
.
5
For
the
hope
layde
vp
for
you
in
heauen
,
whereof
you
haue
heard
before
by
the
worde
of
truth
,
that
is
to
say
,
of
the
Gospell
.
6
Which
is
come
vnto
you
as
also
in
the
vniuersall
Worlde
it
doth
bring
forth
fruite
and
is
encreased
,
as
in
you
also
,
from
the
day
which
you
heard
,
&
knew
the
grace
of
God
in
truth
.
7
As
also
you
haue
learned
of
Epaphras
our
beloued
fellow
seruaunt
,
who
is
towardes
you
a
faithfull
Minister
of
Christ
.
8
Who
also
hath
made
knowne
vnto
vs
your
loue
in
the
spirite
.
PAule
an
Apostle
.
)
It
hath
bene
alreadye
often
declared
to
what
purpose
these
superscriptions
doe
belong
.
Because
the
Colossians
had
neuer
seene
him
:
and
that
therefore
his
authoritie
was
not
as
yet
so
firme
amonges
them
that
his
owne
name
alone
was
sufficient
:
he
doth
at
the
beginning
tell
them
that
hee
was
ordayned
the
Apostle
of
Christ
by
the
will
of
God
.
Whereof
it
followed
that
he
did
not
rashly
in
that
he
wrote
to
them
he
know
not
:
because
hee
did
the
Embassade
,
committed
to
him
of
God
.
For
he
was
not
appoynted
to
one
Church
,
but
his
Apostleship
had
way
to
all
.
The
name
of
,
Saints
,
which
he
attributeth
vnto
them
,
is
more
honourable
:
but
in
that
he
calleth
them
faithfull
bretheren
,
he
doth
more
gently
allure
than
to
hearken
vnto
him
.
The
rest
you
may
seeke
out
of
the
former
Epistles
.
3
We
giue
thankes
.
)
He
commendeth
the
faith
and
loue
of
the
Colossians
,
wherby
he
may
the
better
confirme
than
cheerefully
to
go
forward
and
to
be
constant
.
Beside
that
wheras
he
sheweth
that
he
hath
such
a
perswasion
of
them
,
hee
winneth
vnto
him
their
harts
,
whereby
they
may
be
the
more
ready
&
apt
to
receiue
his
doctrine
.
Alwayes
must
you
marke
,
that
in
steede
of
gratulation
or
reioicing
,
he
vseth
giuing
thankes
.
whereby
he
teacheth
,
that
in
all
reioicing
strayight
way
the
remembrance
of
Gods
goodnesse
ought
to
come
in
mind
:
because
it
is
his
good
gift
whatsoeuer
it
is
,
that
happeneth
vnto
vs
ioyfull
and
happy
.
Moreouer
by
his
example
hee
doth
admonishe
vs
,
that
wee
not
onelye
bee
thankefull
for
those
thinges
which
the
Lorde
doth
bestowe
vpon
ourselues
,
but
for
that
also
which
he
bestoweth
vpon
others
.
But
for
what
thinges
doeth
hee
giue
thankes
to
the
Lorde
?
for
the
fayth
and
loue
of
the
Colossians
.
Therefore
he
confesseth
that
both
of
them
are
giuen
of
God
:
or
else
his
thankesgiuing
were
[
but
]
fayned
.
And
what
haue
we
but
of
his
liberalitie
?
If
so
be
that
the
very
smallest
thinges
that
we
haue
,
come
from
him
,
how
muche
rather
must
wee
confesse
the
same
of
these
two
gifts
,
in
which
the
whole
summe
of
our
excellencie
is
planted
?
To
god
and
the
Father
,
Thus
expound
it
,
To
God
which
is
the
Father
of
Christ
.
For
it
is
not
lawful
vnto
vs
to
acknowledge
anye
other
God
,
but
him
that
hath
shewed
forth
himselfe
vnto
vs
in
his
Sonne
.
And
this
is
the
Raye
which
alone
doth
open
the
gate
vnto
vs
if
we
will
come
vnto
the
true
God
.
For
euen
therefore
he
is
a
father
vnto
vs
,
because
he
hath
embraced
vs
in
his
only
begotten
Sonne
,
and
in
him
hath
set
forth
his
fatherlye
fauour
to
be
viewed
of
vs
.
Alwayes
for
you
.
Some
doe
thus
expound
it
,
We
giue
thankes
vnto
God
alwayes
for
you
,
that
is
to
saye
continually
,
And
some
thus
,
Praying
for
you
alwayes
.
It
may
also
be
thus
expounded
,
As
ofte
as
wee
praye
for
you
wee
doe
withall
giue
thankes
vnto
GOD
.
But
this
is
the
playner
and
more
simple
meaning
,
Wee
giue
thankes
to
God
,
&
withal
we
pray
.
Whereby
he
declareth
,
th●●
the
state
of
the
faithfull
is
neuer
so
perfect
in
this
worlde
,
but
that
at
all
tymes
somewhat
is
amisse
or
wanting
.
For
euen
hee
who
hath
very
well
begon
may
euery
day
reuolte
or
fall
a
hundred
times
:
and
of
necessitie
we
must
continually
go
forward
,
whilest
as
yet
we
be
on
our
iourney
.
So
than
must
wee
minde
ioying
for
graces
receiued
,
and
for
the
same
giue
God
thanks
,
that
withal
we
desire
of
him
perseuering
and
increase
.
4
Hauing
heard
our
faith
.
)
This
was
a
prouocation
both
of
loue
towards
them
,
and
of
care
for
their
saluation
,
when
he
heard
that
they
excelled
in
faith
&
loue
.
And
certainly
such
force
ought
the
excellent
gifes
of
God
to
worke
in
vs
,
that
wheresoeuer
they
appeare
,
they
should
enforce
vs
to
be
in
loue
with
them
.
He
calleth
it
faith
In
Christ
,
to
the
end
we
should
alway
remember
,
that
Christ
is
the
proper
or
very
marke
(
for
the
leuell
)
of
faith
.
He
putteth
Charitie
to
the
Saints
,
not
to
the
end
he
would
exclude
or
shut
out
other
(
therefrom
)
,
but
for
that
as
euery
one
is
neere
ioined
vnto
vs
in
God
,
so
more
neerelye
ought
we
to
embrace
him
with
a
peculiar
loue
.
True
loue
than
will
extende
it selfe
to
all
men
vniuersally
,
because
euen
all
men
are
our
flesh
,
and
are
created
after
the
Image
of
God
:
but
as
concearning
degrees
,
it
will
begin
at
them
that
be
of
housholde
the
of
fayth
.
5
For
the
hope
layd
vp
for
you
in
the
heauens
.
)
Neuer
will
the
hope
of
eternall
life
bee
idle
in
vs
,
but
will
bring
forth
in
vs
loue
.
For
needes
must
it
be
that
he
,
who
is
certainly
perswaded
that
the
treasure
of
life
is
layde
vp
for
him
in
heauen
,
will
sette
naught
by
the
world
,
and
will
haue
a
longing
thether
.
The
meditating
vpon
the
heauenly
life
forceth
oure
affections
both
to
serue
God
and
to
seeke
after
loue
.
The
sophisters
abuse
this
testimonie
or
place
to
extoll
the
merits
of
workes
,
as
though
the
hope
of
saluation
depended
vpon
works
:
but
their
reason
is
friuolous
.
For
it
follow●th
not
,
that
hope
is
therefore
grounded
on
workes
,
because
it
pricketh
vs
vp
to
desire
to
liue
well
:
wheras
nothing
is
more
effectuous
thervnto
,
than
the
free
goodnesse
of
God
,
which
bring
al
the
confidence
of
works
to
naught
.
But
there
is
a
Met●●e●nya
in
the
word
hope
:
because
it
is
taken
for
the
thing
he●●tofor
For
hope
in
our
harts
is
the
glory
which
wee
hope
for
in
heauen
.
But
yet
wheras
he
saith
,
That
we
haue
hope
layde
vp
in
heauen
,
he
meaneth
that
the
faithfull
ought
to
be
as
sure
of
the
promise
of
euerlasting
felicity
,
as
if
they
had
already
a
treasure
laide
vp
in
a
certaine
and
sure
place
.
Of
whiche
you
haue
heard
before
.
Because
eternall
saluation
is
a
thing
aboue
the
capacitie
of
our
vnderstanding
:
therefore
hee
addeth
,
that
the
certaintie
thereof
was
brought
vnto
the
Colossians
by
the
Gospell
.
and
withall
he
sheweth
them
aforehande
that
hee
will
bring
no
new
thing
:
but
only
that
he
meaneth
this
,
to
confirme
them
in
that
doctrine
which
they
haue
already
receaued
.
Erasmus
hath
translated
[
it
thus
]
the
true
word
of
the
Go●pell
.
Neither
am
I
ignoraunt
,
that
,
after
the
maner
of
the
Hebrewes
,
the
Genitiue
case
is
often
vsed
in
Paule
in
place
of
the
Epithet
or
Adiectiue
:
but
here
the
wordes
of
Paule
haue
a
greater
Emphasis
or
force
.
For
in
the
toppe
or
highest
degree
he
nameth
the
Gospell
,
the
word
of
truth
,
for
honoures
sake
:
whereby
they
might
the
more
surely
and
firmelye
abide
in
the
reuelation
taken
from
it
.
And
so
the
word
Gospell
is
ioyned
appositiuely
.
6
As
also
in
the
whole
world
it
doth
fructifie
.
)
This
auayleth
as
well
to
the
confirmation
as
to
the
comfort
of
the
godlye
,
to
see
farre
and
wide
the
effect
of
the
Gospell
,
in
gathering
many
vnto
Christ
.
In
deede
the
fayth
thereof
dependeth
not
vppon
the
successe
thereof
,
so
that
therefore
we
should
beleeue
,
because
many
beleeue
.
Although
the
whole
worlde
shrinke
,
although
heauen
it selfe
fall
,
yet
the
conscience
of
a
godly
man
ought
not
to
wauer
:
because
God
notwithstanding
,
in
whome
the
conscience
is
grounded
,
abideth
true
.
But
this
letteth
not
but
that
our
fayth
may
be
helped
,
as
ofte
as
it
seeth
the
power
of
God
:
which
doth
so
much
the
more
mightily
shew
forth
it selfe
,
as
the
number
is
greater
that
is
gayned
vnto
Christ
.
Adde
this
too
,
that
in
the
multitude
of
the
beleeuers
at
that
time
was
seene
the
fulfilling
of
so
many
prophesies
,
which
stretch
out
the
kingdome
of
God
from
the
east
to
the
West
.
Is
this
a
small
matter
,
or
a
vulgare
and
common
helpe
vnto
fayth
,
with
the
eyes
to
beholde
fulfilled
,
concearning
the
kingdome
of
Christ
to
be
extended
throughout
all
countreyes
,
that
whiche
the
Prophets
long
afore
had
foretold
?
that
which
I
say
,
there
is
none
of
the
faithfull
but
by
experience
doth
fynde
it
himselfe
.
Paule
therefore
with
this
sentence
would
more
enbolden
the
Colossians
:
that
seing
in
all
places
the
fruite
and
encreasing
of
the
Gospell
,
they
mighte
with
the
more
ioyous
zeale
.
embrace
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
I
haue
traunslated
,
is
encreased
,
is
not
reade
in
some
copies
:
yet
because
it
was
somewhat
sit
vnto
the
texte
,
I
woulde
not
omit
it
.
And
it
appeareth
by
the
Commentaries
of
the
olde
Writers
that
this
reading
was
alwayes
more
vsed
.
From
the
daye
that
you
heard
and
knew
the
grace
.
)
A
praise
of
their
aptnesse
,
in
that
they
did
by
and
by
embrace
wholsome
doctrine
:
a
prayse
of
constancie
,
in
that
they
did
abide
in
the
same
.
And
properly
is
the
faith
of
the
Gospell
called
the
knowledge
of
the
grace
of
God
:
because
no
man
at
any
time
hath
tasted
the
Gospell
but
hee
that
knew
himselfe
reconciled
vnto
God
,
and
toke
holde
of
saluation
profered
in
Christ
.
In
the
truth
,
signifieth
truely
and
without
deceite
.
for
as
afore
he
testified
,
the
Gospell
to
be
the
vndoubted
truth
:
so
now
he
addeth
,
that
it
was
sincerely
deliuered
vnto
them
:
and
that
of
Epaphras
.
For
whereas
all
doe
boast
(
of
)
the
Gospell
,
but
manye
are
euill
Workemen
,
by
whose
eyther
ignoraunce
,
or
ambition
,
or
auarice
,
the
puritie
therrof
is
corrupted
,
very
requisite
it
is
to
make
a
difference
betweene
faythful
and
trustie
ministers
and
those
that
are
naught
.
Neither
yet
is
it
ynough
,
to
holde
the
name
of
the
Gospell
:
except
we
know
that
this
is
the
true
Gospell
,
whiche
is
preached
by
Paule
and
Epaphras
.
Wherefore
Paule
by
(
giuing
)
his
voice
confirmeth
the
doctrine
of
Epaphras
:
to
the
end
he
may
holde
them
in
the
same
,
and
by
that
meanes
mighte
call
tham
back
from
varlets
,
who
went
about
to
bring
in
strange
doctrines
.
And
withal
he
setteth
out
Epaphras
himselfe
with
a
notable
title
,
whereby
he
may
haue
the
more
authoritie
.
Finallye
he
maketh
that
he
is
the
better
beloued
vnto
the
Colossians
,
in
that
hee
sayth
hee
testified
vnto
him
their
loue
.
Paule
in
euerye
place
is
diligent
in
this
,
to
make
such
as
he
knew
faythfullye
to
serue
Christ
,
by
his
commendation
to
bee
most
deare
vnto
the
Congregations
:
as
on
the
contrary
side
,
the
ministers
of
Sathan
are
wholy
occupied
in
this
,
to
alienate
&
estrange
by
their
sinister
speeches
the
hartes
of
the
simple
from
their
faithful
Pastours
.
Loue
in
the
spirite
.
I
take
for
spirituall
loue
as
doeth
Chrisostome
:
vnto
whome
I
consent
not
in
that
which
wente
before
.
Finally
spirituall
loue
is
that
,
which
hath
no
respect
to
the
world
:
Is
appointed
to
be
directed
by
Godlinesse
.
but
it
is
consecrate
to
the
guidaunce
and
disposition
of
godlynesse
,
and
hath
as
it
were
a
roote
within
,
whereas
carnall
friendship
dependeth
of
outward
cause
.
9
We
therefore
also
since
the
day
we
heard
(
thereof
)
,
cease
not
to
pray
for
you
,
and
to
desire
that
you
maye
be
fulfilled
with
the
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
prudence
:
10
That
you
may
walke
worthie
of
God
into
al
obedience
,
bringing
forth
fruite
in
euery
good
worke
,
and
encreasing
in
the
knowledge
of
God
.
11
Strengthened
with
al
strength
,
according
to
the
power
of
his
glory
,
into
al
long
suffering
.
and
patience
with
ioy
.
9
We
therefore
also
.
)
As
afore
in
his
gratulation
he
declared
his
loue
towarde
them
:
so
doth
he
the
same
nowe
in
his
earnest
prayer
for
them
.
And
certenly
as
in
euery
one
the
grace
of
God
is
more
apparaunt
:
so
peculiarly
ought
we
to
embrace
and
reuerence
them
,
and
be
carefull
for
their
saluation
.
And
what
doth
he
wish
vnto
them
?
That
they
maye
knowe
God
more
fullye
.
whereby
hee
sheweth
,
that
somewhat
is
as
yet
wanting
vnto
them
,
that
hee
may
make
a
waye
for
him
to
enstructe
them
,
and
win
them
to
heare
him
teache
(
the
truth
)
more
amply
.
for
they
that
thinke
they
haue
obtayned
whatsoeuer
is
worth
the
knowing
,
doe
despise
and
disdaine
whatsoeuer
else
is
broughte
them
.
He
taketh
therefore
this
perswasion
away
from
the
Colossians
,
lest
it
should
be
to
them
a
let
that
they
should
not
willingly
goe
forward
,
and
suffer
to
be
perfected
and
amended
that
which
was
begon
in
them
.
But
what
knowledge
doth
he
wishe
vnto
them
?
forsooth
the
knowlege
Of
the
will
of
GOD
.
wherewith
hee
ouerthroweth
all
the
inuentions
of
men
and
all
those
speculations
that
are
contrary
to
the
worde
of
GOD
.
for
the
will
of
GOD
is
not
to
bee
soughte
else
where
than
in
his
Worde
.
He
ioyneth
,
in
all
Wisedome
,
whereby
he
declareth
that
that
will
of
God
whereof
he
made
mention
is
the
onely
rule
of
being
rightly
wise
.
For
whatsoeuer
he
is
that
simplye
desireth
to
knowe
those
thinges
whiche
it
hath
pleased
God
to
reueale
,
he
it
is
that
knoweth
what
it
is
rightlye
to
be
wise
:
and
if
wee
desire
further
,
that
shall
be
nothing
else
but
to
bee
vnwise
as
not
content
with
the
meane
.
By
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
I
haue
:
translated
,
Prudence
,
I
meane
iudging
or
discerning
whiche
springeth
from
the
vnderstanding
.
Paule
calleth
both
of
them
spiritual
:
because
we
atchieue
them
no
otherwise
but
by
the
direction
of
the
Spirite
.
For
the
naturall
man
perceiueth
not
those
thinges
that
are
of
God
.
1.
Cor.
2.14
.
As
long
as
men
are
led
by
the
sence
of
their
flesh
,
they
haue
in
deede
their
own
wisdome
,
but
such
(
wisedome
)
as
is
mere
vanitie
,
howsoeuer
else
they
flatter
themselues
in
it
.
We
see
what
manner
of
diuinitie
there
is
in
the
Papacie
,
what
the
bookes
of
Philosophers
contayne
,
what
wisedome
it
is
that
prophane
or
Godlesse
men
haue
in
price
.
But
lette
vs
haue
in
mynde
,
that
that
wisedome
alone
which
Paule
commendeth
and
setteth
out
,
is
limitted
in
the
will
of
God
.
10
That
you
walke
worthily
in
God
.
First
he
teacheth
what
the
end
of
spirituall
vnderstanding
is
,
and
to
what
purpose
wee
must
profite
in
the
schoole
of
God
:
namely
that
we
liue
worthy
of
God
,
that
is
,
that
it
may
appeare
in
our
life
,
that
we
haue
not
in
vayne
bene
taught
of
God
.
Whosoeuer
they
bee
that
leuell
not
their
studies
to
this
marke
,
it
may
be
that
they
labour
and
take
great
paynes
,
but
they
doe
nothing
but
wander
by
by
wayes
,
and
lose
their
labour
.
Moreouer
he
admonisheth
,
that
this
principallye
is
to
be
done
of
vs
,
if
we
will
walk
worthy
of
God
,
that
we
direct
the
whole
course
of
our
life
after
the
will
of
God
,
renouncing
our
owne
sence
and
witte
,
and
bidding
all
the
affections
of
our
owne
flesh
farewell
.
Which
also
agayne
hee
confirmeth
when
he
addeth
(
these
wordes
)
into
all
obedience
,
or
(
as
commonly
they
say
)
thorow
pleasing
.
Therfore
if
it
be
demanded
what
life
it
is
that
is
worthy
of
GOD
:
this
diffinition
of
Paul
must
alwaies
be
holden
,
namely
that
that
is
it
which
leauing
the
rules
&
ordinances
of
men
,
finally
leauing
the
wit
&
disposition
of
the
whole
flesh
,
is
ordred
after
the
obedience
of
God
alone
,
From
hence
ensue
good
works
:
which
fruits
God
requireth
of
vs
Encreasing
in
the
knowledge
of
God
:
)
He
doth
again
repeat
,
that
they
are
not
so
far
come
on
,
but
that
they
haue
neede
of
new
encreasements
,
with
which
admonition
he
prepareth
them
,
&
as
it
were
leadeth
them
by
the
hand
to
the
desire
of
going
forward
:
whereby
they
may
shewe
themselues
readie
to
heare
and
apt
to
be
taught
.
And
that
which
is
here
spoken
vnto
the
Colossians
,
let
al
the
faithful
take
it
as
spoken
vnto
them
:
and
hereof
let
them
collect
this
common
exhortation
,
We
must
alwayes
encrease
in
the
doctrine
of
Godlynesse
,
euen
till
our
dying
day
.
11
Strengthned
with
all
strength
.
As
afore
he
wished
vnto
them
both
sound
vnderstanding
&
the
right
vse
thereof
:
so
nowe
also
he
wisheth
vnto
them
a
hart
and
constancie
.
By
this
means
he
admonisheth
them
of
their
weakenesse
&
imbicilitie
,
for
that
he
denieth
they
can
be
strong
,
but
by
the
helpe
of
the
Lord
.
neither
doth
he
that
only
,
but
to
the
end
he
may
the
more
amplifie
&
see
out
this
grace
,
he
addeth
(
these
wordes
)
According
to
his
glorious
power
,
as
if
he
should
say
,
so
far
off
is
it
that
any
man
by
means
of
his
own
power
can
stand
,
but
that
the
power
of
God
must
wonderously
shew
forth
it self
,
by
helpiyg
our
infirmitie
.
Lastly
he
teacheth
in
what
thing
the
strength
of
the
faithfull
ought
to
shew
forth
it self
,
namely
in
al
patience
&
long
suffering
.
For
both
continually
are
they
excercised
vnder
the
crosse
in
this
world
:
&
a
thousand
temptations
do
daily
thrust
in
themselues
to
oppresse
them
:
&
they
see
none
of
those
things
which
God
hath
promised
.
They
must
therfore
arme
themselues
with
wonderful
patience
.
that
that
saying
in
Esa.
30.15
.
may
be
fulfilled
,
Your
strength
shal
be
in
hope
&
silence
,
To
ioine
this
peece
,
With
ioye
,
vnto
this
sentence
is
better
(
than
otherwise
)
For
although
the
contrary
reading
is
more
often
vsed
with
the
Latines
:
yet
the
greeke
copies
agree
rather
vnto
the
reading
(
which
I
vse
)
:
&
certainly
pacience
is
not
retained
but
by
ioy
:
nor
yet
shall
be
stand
with
a
strong
courage
,
who
hath
not
a
ioyfull
liking
of
his
own
estate
.
12
Giuing
thankes
to
God
&
the
Father
who
hath
made
vs
meete
to
the
pertaking
of
the
inheritance
of
the
Saints
in
light
.
13
Which
hath
taken
vs
away
out
of
the
power
of
darkenesse
,
and
hath
set
vs
ouer
into
the
kingdome
of
his
beloued
Sonne
.
14
In
whome
we
haue
redemption
by
his
blood
,
the
forgiuenesse
of
sinnes
.
15
Who
is
the
Image
of
the
inuisible
God
,
the
first
begotten
of
all
craatures
.
16
Because
in
him
are
created
all
thinges
as
well
whiche
are
in
heauen
,
as
vpon
the
earth
:
visible
&
inuisible
:
whether
(
they
be
)
thrones
,
or
dominations
,
or
principalities
,
or
powers
.
17
All
things
are
created
by
him
,
and
into
him
:
and
he
is
before
all
things
,
and
all
thinges
haue
their
being
in
him
.
12
Geuing
thankes
.
)
He
returneth
agayn
vnto
gratulation
,
that
by
this
occasion
he
may
recken
vp
the
benefites
wherewith
they
are
endowed
by
Christ
,
and
so
he
entreth
into
a
ful
discription
of
Christ
.
For
this
was
an
only
remedy
for
the
Colossians
,
against
all
the
deceits
of
the
false
Apostles
wherewith
they
assayed
them
fully
to
vnderstand
what
Christ
was
.
For
whereof
commeth
it
that
we
are
caried
about
with
so
many
kinde
of
doctrines
,
but
because
we
doe
not
throughlye
knowe
the
power
of
Christ
?
For
Christ
alone
causeth
all
other
thinges
sodaynlye
to
vanishe
.
Therefore
there
is
nothing
that
Sathan
so
greatly
toileth
about
,
as
to
cast
mistes
to
darken
Christ
:
because
hee
knoweth
that
by
this
meanes
the
gate
is
opened
to
al
lies
.
This
than
is
the
only
way
as
well
to
retayne
as
to
restore
pure
doctrine
,
to
set
Christ
before
the
eyes
what
a
one
he
is
with
all
his
goods
and
goodnesse
,
that
his
power
may
be
truely
felt
and
perceiued
.
I
speake
not
here
of
the
(
bare
)
name
.
The
Papistes
doe
commonly
with
vs
confesse
one
Christ
:
how
much
ods
is
there
the
while
betweene
vs
and
them
?
namelye
because
they
while
they
confesse
Christ
to
be
the
sonne
of
God
,
by
setting
his
power
ouer
vnto
others
,
and
by
plucking
it
hither
and
thither
,
they
almoste
leaue
him
naked
and
emptie
.
at
the
leaste
they
robbe
him
of
a
greate
parte
of
his
glorye
:
so
that
hee
is
named
the
Sonne
of
GOD
,
but
yet
is
not
(
in
deede
)
suche
an
one
as
the
Father
would
haue
him
to
vs
warde
.
And
if
so
bee
that
the
Papistes
would
with
their
hart
receiue
those
thinges
which
are
contayned
in
this
chapter
,
we
and
they
should
by
and
by
be
at
one
:
but
the
whole
Papacie
would
fall
,
because
it
standeth
not
but
whereas
Christ
is
not
knowne
.
Whosoeuer
shall
consider
and
marke
the
state
and
issue
of
this
first
chapter
,
will
out
of
doubt
acknowledge
this
(
to
be
so
)
.
For
nothing
else
is
here
handled
,
but
that
we
should
know
Christ
to
bee
the
beginning
,
the
middest
,
and
the
end
:
that
all
thinges
are
to
bee
asked
of
him
:
that
without
him
nothing
is
,
nor
can
be
found
.
Now
therefore
must
the
readers
diligently
and
nighly
mark
with
what
colours
Paule
painteth
out
Christ
vnto
vs
.
Who
hath
made
vs
fit
.
As
yet
he
speaketh
of
the
father
because
he
is
the
beginning
&
the
efficient
cause
(
as
they
say
)
of
our
saluation
.
as
the
name
of
God
doth
more
expresse
(
his
)
maiestie
:
so
the
name
of
Father
(
doth
expresse
his
)
clemency
&
wel
willing
affection
.
It
is
meete
that
we
shold
behold
both
of
these
in
God
,
that
his
maiestie
may
strike
a
feare
and
reuerence
in
vs
,
and
that
his
fatherly
loue
maye
procure
a
confidence
&
a
boldnesse
in
vs
.
Therfore
hath
Paule
not
in
vain
ioyned
these
two
together
:
if
yet
the
reading
please
you
.
which
the
Interpreter
hath
followed
,
vnto
whom
certaine
very
old
greeke
copies
agree
.
Although
there
wil
be
none
absurditie
if
we
say
he
was
content
with
the
word
father
(
alone
)
Moreouer
as
it
is
needfull
that
his
incomparable
grace
be
expressed
or
declared
vnder
the
name
of
Father
:
so
also
is
it
not
lesse
needeful
that
we
by
the
name
of
God
should
be
caried
into
the
admiration
and
wonderfull
liking
of
so
great
goodnesse
,
for
that
he
which
is
God
hath
so
far
abased
himselfe
.
For
what
benefit
or
good
thing
doth
hee
giue
thanks
vnto
God
?
forsooth
that
he
hath
made
him
&
others
meete
to
be
partakers
of
the
inheritance
of
Saints
.
For
we
are
born
the
children
of
wrath
,
exiles
,
&
banished
from
the
kingdome
of
God
:
only
it
is
the
adoption
of
God
,
which
maketh
vs
meete
.
And
adoption
dependeth
vpon
the
free
election
.
The
Spirite
of
regeneration
is
the
seale
of
adoption
.
He
addeth
in
hight
,
that
it
might
be
an
Antitheton
or
contrary
position
opposite
&
set
against
the
darkenesse
of
the
kingdome
of
Sathan
.
13
Which
hath
taken
vs
away
.
Beholde
the
beginning
of
our
saluation
,
When
God
taketh
vs
out
of
the
deepe
pit
of
destruction
in
which
we
are
drowned
.
For
where
his
grace
is
absent
there
is
darknesse
:
as
is
read
in
Esay
60.2
.
Behold
darkenes
shall
couer
the
earth
,
and
mist
the
people
:
but
vpon
thee
shall
the
Lord
arise
,
and
his
glory
shall
be
seene
in
thee
.
First
we
our selues
are
called
darkenes
:
and
then
all
the
whole
world
.
And
Sathan
is
the
prince
of
darkenes
,
vnder
whose
tiranny
we
are
helde
in
bondage
,
vntill
we
be
set
at
libertie
by
the
hande
of
Christe
.
Hereof
gather
,
that
the
whole
world
,
with
the
paynted
wisedome
and
righteousnesse
therof
,
is
in
the
sight
of
God
reputed
nothing
else
but
darknesse
:
because
there
is
no
light
without
the
kingdome
of
Christ
.
Hath
set
vs
ouer
into
the
kingdome
,
This
is
now
the
beginning
of
our
happinesse
,
when
that
we
are
sette
ouer
into
the
kingdome
of
Christe
:
because
we
passe
from
death
into
life
.
And
this
also
doth
Paule
ascribe
to
the
grace
of
God
:
lest
any
man
should
think
he
could
by
his
own
force
attain
such
a
good
thing
.
As
therfore
our
deliuerance
from
the
bondage
of
sin
&
death
is
the
work
of
God
:
euen
so
is
our
passing
ouer
into
the
kingdom
of
Christ
.
He
calleth
christ
the
Son
of
loue
,
or
beloued
of
God
the
Father
:
because
it
is
he
alone
in
whome
his
soule
delighteth
as
is
in
Mat.
17.5
.
&
by
whose
means
al
other
are
beloued
.
For
thus
must
we
think
,
that
we
ar
not
otherwise
accepted
of
God
but
by
Christ
.
And
there
is
no
doubt
but
Paule
meant
after
a
sort
to
note
the
hostile
enmity
and
dissention
that
men
haue
with
God
,
vntill
the
loue
in
the
mediatour
doth
shine
out
.
14
In
whom
we
&c.
Now
doth
he
in
order
discourse
,
that
all
the
partes
of
saluation
are
comprehended
in
Christ
,
&
that
he
alone
,
as
he
is
of
al
things
the
beginning
&
end
,
ought
to
excell
&
to
be
seene
aboue
all
creatures
.
First
he
sayth
that
we
haue
in
him
redemption
:
&
the
same
doth
he
by
&
by
interpret
(
to
be
)
remission
of
sins
.
For
these
ii
.
do
appositiuely
agree
together
.
for
certainly
god
in
that
he
doth
forgiue
vs
our
sins
,
deliuereth
vs
from
the
guiltinesse
or
daunger
of
eternal
death
.
This
is
our
liberty
,
this
is
our
boasting
against
death
:
that
our
sins
are
not
imputed
vnto
vs
.
He
sayth
this
redemption
is
purchased
by
the
blood
of
Christ
:
for
by
the
sacrifice
of
his
death
al
the
sins
of
the
world
are
purged
.
Let
vs
remember
than
that
this
is
the
only
price
of
reconcilement
:
&
therfore
it
is
blasphemie
whatsoeuer
it
be
that
the
Papists
trifle
concerning
satisfactions
.
15
Which
is
the
image
&c.
He
climeth
higher
,
&
discourseth
of
the
glory
of
Christe
.
He
calleth
him
the
Image
of
the
inuisible
God
,
wherby
he
declareth
that
it
is
he
alone
,
by
whom
God
,
who
otherwise
is
inuisible
,
is
manifested
vnto
vs
:
according
to
the
saying
,
No
man
hath
seene
God
at
any
time
,
the
only
begotten
(
son
)
who
is
in
the
bosome
of
the
Father
he
hath
manifested
him
vnto
vs
,
Ioh.
1.18
.
I
know
after
what
maner
the
old
writers
are
accustomed
to
expound
(
this
place
)
.
for
in
that
they
were
at
variaunce
&
controuersie
with
the
Arrians
.
they
vrge
the
equalitie
that
the
son
hath
with
the
father
,
Coessence
and
Consubstantialitie
sounde
thus
in
english
,
to
bee
of
the
saye
essence
and
substaunce
.
&
the
Coessence
&
Consubstantialitie
:
in
the
meane
while
they
say
nothing
of
that
which
is
most
principall
:
how
the
Father
doth
shew
forth
himselfe
in
the
Sonne
to
be
known
vnto
vs
.
That
Chrisostome
,
hath
placed
his
whole
refuge
in
the
word
Image
,
whilest
he
contendeth
that
the
creature
cannot
be
called
the
Image
of
the
Creator
:
it
is
to
weake
.
yea
rather
he
is
confuted
of
Paule
whose
words
are
,
the
man
is
the
Image
&
glory
of
God
.
1.
Cor.
11.17
.
Lest
therfore
we
should
hold
any
thing
but
that
which
is
firme
,
we
must
note
,
that
the
word
Image
is
not
meant
of
the
essence
,
but
hath
relation
vnto
vs
.
For
therefore
is
Christ
the
Image
of
God
,
because
he
causeth
God
after
a
sort
to
be
seene
vnto
vs
although
thereof
also
is
gathered
the
coessence
&
consubstanciallitie
.
For
Christ
should
not
truly
and
in
deede
represent
God
,
except
he
were
the
essentiall
Word
of
God
:
seing
that
in
this
place
he
treateth
not
of
those
thinges
which
by
communicating
or
participating
accord
also
to
the
creatures
:
but
he
treateth
of
the
perfect
wisedome
,
goodnesse
,
righteousnesse
and
powers
of
God
:
which
to
represent
,
no
creature
were
of
sufficiencie
.
Ther
shal
be
than
in
this
word
a
forcible
weapon
for
vs
against
the
Arrians
:
but
yet
we
muste
beginne
at
the
relation
which
I
haue
spoken
of
,
(
viz
)
we
must
not
stand
in
the
only
essence
.
The
sum
is
,
that
God
in
himselfe
,
that
is
to
say
,
in
his
naked
maiestie
,
is
inuisible
:
&
that
not
only
vnto
bodily
eyes
,
but
euen
to
the
minds
of
men
also
:
but
that
he
is
reuealed
vnto
vs
in
Christe
alone
,
so
that
wee
maye
beholde
him
as
it
were
in
a
glasse
.
For
he
doeth
shew
forth
vnto
vs
in
Christ
,
his
righteousnesse
,
goodnesse
,
wisedome
,
strength
and
power
,
to
be
shorte
himselfe
wholy
&
totally
we
must
take
heede
then
that
we
seeke
it
not
else
where
:
for
whatsoeuer
it
is
that
shall
without
●hrist
vaunt
it self
by
the
name
of
God
,
it
shal
be
an
idoll
.
The
first
begotten
of
al
creatures
.
The
reason
why
he
is
thus
called
followeth
by
&
by
:
Because
in
him
all
things
are
created
,
as
in
the
third
verse
following
he
is
tearmed
the
first
begotten
of
the
dead
,
because
we
all
rise
agayne
by
him
.
Than
he
is
not
therefore
only
the
firste
begotten
,
because
he
went
before
all
creatures
in
time
,
but
because
he
was
begotten
of
the
Father
for
this
,
that
by
him
they
should
be
made
.
and
he
should
be
as
it
were
the
substance
or
foundation
of
all
.
The
Arrians
delt
foolishlye
,
who
reasoned
out
of
that
,
that
he
was
therefore
a
creature
.
For
it
is
not
here
touched
,
what
he
is
in
himselfe
:
but
what
hee
worketh
or
bringeth
to
passe
in
other
.
16
Visible
and
inuisible
.
The
former
deuision
of
heauenlye
and
earthly
thinges
comprehended
both
these
kindes
.
But
because
he
meant
to
auouche
this
principally
of
Angels
,
he
nowe
maketh
mention
of
inuisible
thinges
.
That
not
onely
the
heauenly
creatures
which
are
manifest
vnto
the
eyes
,
but
also
such
as
are
spirites
,
are
made
by
the
Sonne
of
God
.
And
whereas
followeth
straightwaye
,
Whether
Thrones
,
&c.
it
is
as
muche
as
if
he
shoulde
saye
,
By
what
name
soeuer
they
be
called
.
By
thrones
some
vnderstande
Aungels
,
but
I
think
,
that
rather
the
heauenly
palace
of
the
maiestie
of
GOD
is
[
thereby
]
meant
,
which
we
must
not
dreame
to
be
such
an
one
,
as
our
mynd
or
vnderstanding
may
comprehende
,
but
suche
an
one
as
is
meete
for
God
himselfe
.
We
see
the
sunne
&
moone
,
&
the
whole
ornament
of
the
heauen
:
but
the
glory
of
the
kingdome
of
God
is
hidden
from
our
sence
and
vnderstanding
,
because
it
is
spirituall
,
and
higher
than
the
Heauens
.
To
bee
shorte
,
lette
vs
vnderstande
by
Thrones
that
Seate
of
blessed
immortalitie
,
which
is
exempte
from
all
change
and
alteration
.
By
the
other
names
out
of
doubte
hee
meaneth
the
Angels
.
He
calleth
them
Powers
,
Principallities
,
Dominations
,
or
Lordships
:
not
because
they
excersise
any
regimente
which
is
their
owne
,
or
else
he
indewed
with
force
and
strength
whiche
properly
belongeth
to
themselues
:
but
because
they
are
ministers
or
seruauntes
to
execute
Gods
power
and
Domination
.
And
it
is
often
vsed
,
that
as
far
as
God
doth
extende
&
put
forth
his
force
&
strength
in
his
creatures
:
so
farre
forth
also
doeth
hee
sette
ouer
his
names
vnto
them
.
And
so
hee
alone
is
Lorde
and
Father
:
but
they
also
are
Fathers
and
lordes
whom
he
vouchsaueth
this
honoure
.
And
thereof
it
commeth
that
both
Angels
and
Iudges
are
called
Gods
.
Wherefore
in
this
place
also
are
Aungels
set
forth
with
great
titles
,
which
declare
,
not
of
what
force
they
are
by
themselues
,
or
apart
from
God
,
but
what
God
doth
by
them
,
and
what
functions
and
charge
hee
hath
committed
to
them
,
Whiche
thinges
must
so
be
taken
,
that
nothing
bee
abated
of
the
glorye
of
the
only
GOD
.
for
hee
doeth
not
so
communicate
and
impart
his
force
and
strength
vnto
the
Aungels
,
that
hee
should
diminishe
himselfe
:
hee
doeth
not
so
worke
by
them
,
that
he
resigneth
or
setteth
ouer
his
power
vnto
them
:
hee
will
not
haue
his
glory
so
shine
in
them
,
that
it
may
be
blemished
or
darkened
in
himselfe
.
Paule
dothe
purposedly
so
honourably
extoll
the
dignitie
of
the
Aungels
,
least
any
body
shoulde
thinke
,
that
that
were
a
let
whereby
Christ
himselfe
should
be
exalted
aboue
them
.
Therefore
as
by
way
of
concession
or
graunting
he
vsurpeth
these
names
:
as
if
he
should
say
,
al
their
excellencie
derogateth
&
taketh
awaye
nothing
from
Christ
,
although
they
bee
set
out
with
notable
titles
.
They
that
subtillie
after
a
Philosophicall
maner
doe
descant
in
these
wordes
,
to
the
ende
they
may
pick
out
of
them
orders
of
Aungels
,
maye
haue
the
fruition
and
vse
of
their
liking
,
but
certainlye
they
straye
farre
from
the
mynd
of
Paule
.
17
All
things
are
created
by
him
,
and
into
him
.
)
By
foure
reasons
he
maketh
the
Aungels
subiecte
to
Christ
:
(
1
)
That
they
should
not
darken
his
glorye
,
because
they
were
created
by
him
.
Secondlye
,
because
their
creation
ought
to
be
referred
vnto
him
,
as
vnto
a
legitimate
ende
.
Thirdly
,
that
hee
was
alwayes
before
they
were
created
.
Fourthly
,
for
that
hee
sustayneth
them
with
his
strength
,
and
preserueth
them
in
their
estate
.
Although
he
affirmeth
this
not
of
them
alone
,
but
of
the
whole
world
also
.
So
doth
he
place
the
sonne
of
God
in
the
highest
seate
of
honour
,
that
he
may
beare
rule
ouer
both
Aungels
and
men
,
and
may
bring
vnder
or
into
frame
all
the
Creatures
in
heauen
and
in
earth
.
18
And
he
is
the
seede
of
the
body
of
the
Churche
,
hee
is
the
beginning
,
the
firste
begotten
from
the
dead
:
that
he
maye
bee
in
all
thinges
holding
the
principalitie
.
19
Because
it
pleased
(
the
Father
)
that
al
fulnesse
should
dwell
in
him
.
20
And
by
him
to
reconcile
all
thinges
vnto
himselfe
,
by
pacifiing
the
row
the
blood
of
his
Crosse
,
thorow
him
,
as
well
those
thinges
that
are
vppon
the
earth
,
as
those
thinges
which
are
in
heauen
.
18
The
hedde
of
the
bodye
.
After
that
hee
hath
generallye
discoursed
touchinge
the
excellencie
of
Christe
,
and
of
his
high
principallitie
ouer
al
creatures
:
he
returneth
agayn
vnto
those
things
which
peculiarly
belong
to
the
Church
.
In
the
word
Hed
,
some
do
consider
many
things
.
And
truly
a
litle
after
he
wil
vse
the
fame
Metaphor
[
I
meane
Hedde
]
in
this
sence
or
meaning
,
that
as
head
in
the
body
of
man
is
in
steede
of
a
roote
,
from
whence
the
vitall
power
is
dispearsed
into
all
the
members
:
so
doth
the
life
of
the
Church
proceede
from
Christ
,
&c.
But
in
this
place
he
speaketh
,
in
my
iudgement
,
chiefely
of
gouernment
.
He
teacheth
than
that
it
is
Christ
alone
,
who
hath
power
to
gouern
the
church
to
whome
alone
,
the
faithfull
ought
to
haue
respecte
,
of
whome
dependeth
the
vnitie
of
the
bodye
.
The
Papistes
while
they
seeke
to
prooue
the
tyrannie
of
their
Idoll
,
finde
lackes
that
the
Churche
is
headlesse
,
vnlesse
the
Pope
as
heade
haue
dominy-therin
But
Paul
doth
not
yield
this
honor
,
no
not
to
the
Angels
:
and
yet
he
maymes
not
the
Church
of
her
hedde
:
for
that
Christ
,
as
he
challengeth
this
title
vnto
himselfe
,
so
doth
he
veryly
and
in
deede
excercise
the
office
thereof
.
Neither
am
I
ignoraunt
of
their
cauill
wherewith
they
winde
out
themselues
,
[
which
is
this
]
The
Pope
is
the
ministeriall
hedde
.
but
more
splendent
and
noble
is
the
name
Hedde
,
than
that
it
ought
by
any
colour
,
to
bee
set
ouer
vnto
anye
mortall
man
,
speciallye
withoute
the
commaundement
of
Christe
.
With
more
modestie
behaueth
Gregory
himselfe
,
who
writeth
that
Peter
in
deede
was
a
principal
member
of
the
church
,
yet
that
he
and
the
rest
of
the
Apostles
,
were
members
vnder
our
hedde
Lib.
4.
Epi.
92.
He
is
the
beginning
.
Because
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doeth
somtime
signifie
,
with
the
Greeke
,
the
ende
wherevnto
all
thinges
are
referred
,
wee
mought
in
this
sence
take
Christe
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
had
I
rather
thus
xpounde
.
Paules
wordes
,
that
he
shoulde
be
the
beginning
because
he
is
the
first
begotten
of
the
dead
.
for
in
the
resurrection
he
is
the
renuing
and
building
vp
of
all
thinges
:
and
so
the
beginning
of
the
second
and
new
creation
,
because
the
first
was
fallen
vtterly
by
the
ruine
and
fal
of
the
first
man
.
Because
therfore
that
Christ
in
rising
againe
,
hath
begonne
the
kingdome
of
God
,
worthily
is
he
called
the
beginning
:
because
then
wee
begin
to
be
in
very
deede
in
the
presence
of
GOD
,
when
wee
are
renewed
that
we
may
be
new
creatures
.
First
begotten
of
the
deade
.
Hee
is
so
called
,
not
onelye
because
he
didde
firste
rise
agayne
,
but
because
also
hee
restored
other
vnto
lyfe
.
as
1.
Cor.
15.20
.
he
is
called
the
firste
fruites
of
them
that
rise
agayne
.
That
he
may
be
in
al
thinges
.
Thereof
he
concludeth
,
that
the
primacy
in
all
thinges
accordeth
and
belongeth
to
him
.
for
if
he
be
the
beginner
and
restorer
of
all
thinges
,
it
is
manifest
that
of
right
this
honoure
is
due
vnto
him
.
Although
this
peece
In
all
,
maye
bee
two
wayes
taken
,
(
1
)
ether
ouer
all
creatures
,
(
1
)
or
else
in
euery
thing
.
But
this
skilles
not
much
:
because
simplye
all
thinges
are
broughte
vnder
his
Dominion
and
rule
.
19
Because
it
pleased
him
.
)
To
the
end
it
may
be
the
more
firme
which
he
hath
preached
touching
Christ
,
nowe
also
he
addeth
,
that
it
was
so
established
by
the
prouidence
of
GOD
.
And
certaynly
if
we
will
reuerently
adore
this
misterye
,
necessarye
it
is
,
that
wee
shoulde
bee
called
backe
to
that
Well-spring
.
This
,
sayth
hee
,
is
wroughte
by
the
counsayle
of
GOD
that
all
fulnesse
should
dwell
in
him
.
And
hee
vnderstandeth
fulnesse
of
righteousnesse
,
wisdome
,
strength
or
power
,
&
of
al
goodnesse
For
whatsoeuer
God
hath
,
that
hath
he
bestowed
vppon
his
Sonne
,
that
hee
mighte
be
glorified
in
him
:
as
it
is
written
Iohn
5.20
.
And
withall
he
admonisheth
,
that
whatsoeuer
goodnesse
we
require
toward
our
saluation
,
it
must
be
drawn
out
of
the
fulnesse
of
Christ
:
because
God
hath
thus
determined
,
that
he
will
no
otherwise
communicate
or
imparte
himselfe
and
his
giftes
vnto
men
,
but
by
his
Sonne
.
It
is
than
as
much
as
if
he
should
saye
,
Christ
is
to
vs
all
thinges
,
and
with
out
him
wee
haue
nothing
.
Wherof
it
followeth
,
whosoeuer
derogate
ought
from
Christ
or
minisheth
his
power
,
or
robbe
him
of
his
offices
,
or
to
be
shorte
pilfer
awaye
a
droppe
of
his
fulnesse
,
they
doe
as
much
as
in
them
lyeth
,
shake
and
hutle
downe
the
eternal
counsayle
of
God
.
20
And
by
him
to
reconcile
all
things
vnto
himselfe
.
This
also
is
an
honourable
elogie
or
title
of
Christ
,
that
we
cannot
otherwise
be
ioyned
vnto
God
but
by
him
.
First
let
vs
weigh
,
that
our
felicitie
or
happinesse
is
planted
in
this
,
that
we
cleaue
vnto
God
:
agayne
,
that
nothing
is
more
miserable
than
to
bee
alienated
or
estraunged
from
him
.
He
pronounceth
than
,
that
we
are
by
Christ
alone
happye
,
because
he
is
the
hande
that
tyeth
God
and
vs
together
:
agayne
,
that
without
him
wee
are
most
miserable
,
because
we
are
shut
out
from
God
.
As
for
that
which
he
attributeth
vnto
Christ
,
lette
vs
remember
that
it
is
proper
vnto
him
:
so
that
no
portion
or
peece
of
this
praise
must
be
ascribed
ouer
vnto
any
other
.
Wherefore
the
Antithesis
or
contraries
must
be
vnderstanded
:
if
this
bee
the
prerogatiue
of
Christ
,
it
may
not
appertayne
to
others
.
For
he
manifestly
disputeth
agaynste
those
who
deuised
Aungels
to
bee
pacifiers
or
peacemakers
,
by
whiche
an
entraunce
is
made
open
vnto
God
.
By
pacifiing
through
the
blood
of
his
Crosse
.
He
speaketh
of
the
Father
,
for
that
he
was
made
mercifull
&
fauourable
to
his
creatures
by
the
blood
of
Christ
.
And
he
calleth
it
the
blood
of
the
Crosse
,
because
therefore
the
blood
of
Christ
was
the
gauge
and
a
price
of
our
peacemaking
with
God
,
for
that
it
was
shead
vpon
the
Crosse
.
For
the
Sonne
of
God
must
haue
bene
a
purging
or
cleansing
sacrifice
,
and
passe
vnder
the
guiltinesse
or
daunger
of
sinne
,
that
we
might
be
the
righteousnesse
of
God
in
him
.
The
blood
of
the
crosse
than
,
signifieth
the
blood
of
the
sacrifice
,
which
was
offred
vpon
the
crosse
to
pacifie
the
wrath
of
God
.
While
he
addeth
,
By
him
,
he
meant
not
to
speake
of
anye
new
thing
,
but
to
expresse
more
certaynly
that
whiche
alreadye
he
had
sayde
,
&
to
imprint
it
as
yet
more
deepely
in
our
hartes
:
namely
that
Christ
is
so
the
only
authour
of
reconcilement
,
that
he
shutteth
out
other
meanes
whatsoeuer
.
For
no
body
else
was
crucified
for
vs
.
Than
is
it
he
alone
by
whome
and
by
whose
grace
we
haue
God
mercifull
vnto
vs
.
As
wel
which
are
vpon
.
If
it
like
you
to
vnderstand
reasonable
creatures
only
,
the
same
shall
be
men
and
Angels
.
Although
it
shall
be
now
absurditie
to
extend
it
to
all
without
exception
.
but
least
I
should
he
driuen
to
reason
the
more
Philosophicallye
,
it
liketh
me
that
it
bespoken
of
men
and
Angels
,
and
touching
these
there
is
no
greate
matter
in
it
,
to
shew
and
proue
that
they
haue
neede
of
a
peacemaker
with
God
,
But
as
concearning
the
Aungels
,
the
question
is
not
easie
to
be
vnfolded
.
For
to
what
purpose
is
reconcilement
,
where
there
was
no
dissention
or
breache
of
loue
?
many
being
mooued
with
this
reason
,
haue
thus
expounded
this
present
place
,
The
Angels
were
brought
to
agreement
with
men
,
and
so
the
heauenly
(
creatures
)
were
made
friendes
with
the
earthie
.
But
the
wordes
of
Paule
sound
otherwise
,
(
namely
)
that
God
hath
reconciled
vnto
himselfe
:
that
then
is
a
forced
solution
.
It
remaineth
therfore
that
we
see
what
maner
of
reconcilement
that
of
Aungels
and
men
is
.
I
saye
that
men
were
reconciled
vnto
God
,
for
that
they
were
alienated
from
him
before
by
sinne
,
for
that
they
were
to
feele
him
a
Iudge
to
their
destruction
.
vnlesse
the
grace
of
a
Mediator
had
come
in
the
whilest
to
pacifie
his
wrath
.
It
was
then
a
kind
of
pacifiing
betweene
God
and
men
,
for
that
by
Christ
enmitie
was
abolished
&
done
away
,
&
so
God
of
a
Iudge
is
become
a
Father
.
Betweene
God
and
the
Angels
the
reason
is
far
contrary
:
for
among
them
there
was
no
defect
,
no
s●●ne
,
and
therefore
no
separation
.
But
yet
for
two
causes
the
Angels
also
ought
to
be
fet
at
peace
with
God
.
for
seing
they
were
creatures
,
they
were
not
without
daunger
of
falling
,
except
they
had
bene
made
sure
by
the
grace
of
Christe
.
This
is
of
no
small
waight
to
continue
in
peace
for
euer
with
God
,
to
haue
a
fixed
and
sure
estate
in
righteousnesse
,
that
they
neede
not
any
more
feare
falling
or
defeating
.
Moreouer
in
this
selfe
same
obedience
which
they
performe
to
God
,
there
is
no
such
exquisite
perfection
,
that
they
satisfie
God
in
euery
behalfe
,
and
without
pardon
.
And
to
this
purpose
without
doubte
belongeth
this
sentence
in
the
booke
of
Iob
,
He
shall
find
iniquitie
in
his
Angels
.
for
if
it
be
expounded
as
spoken
of
the
Deuill
,
what
great
thing
is
it
?
but
the
holy
Ghost
doth
there
pronounce
the
greatest
cleannesse
and
puritie
to
be
foule
&
filthie
,
if
it
be
measured
according
to
the
righteousnesse
of
God
.
We
must
then
determine
,
that
there
is
not
so
much
righteousnesse
in
the
Angels
,
as
is
sufficient
to
ioyne
them
fully
and
perfectly
with
God
,
and
therfore
they
haue
neede
of
a
pacifier
,
by
whose
grace
they
may
perpetually
cleaue
vnto
God
.
Well
therfore
doth
Paule
,
who
denieth
the
grace
of
Christ
to
haue
residence
by
abiding
in
men
only
,
but
maketh
the
same
common
vnto
Angels
also
.
neither
is
there
any
wrong
done
to
the
Angels
,
when
they
are
sent
awaye
to
a
Mediator
,
that
by
his
benefite
they
may
haue
perfecte
and
firme
peace
with
God
.
If
any
man
vnder
the
pretence
of
the
vniuersall
note
(
all
)
shal
moue
any
question
touching
the
Deuils
,
whether
Christ
be
their
peacemaker
also
,
I
aunswer
that
hee
is
not
neither
the
peacemaker
of
wicked
men
.
Although
I
confesse
there
is
a
difference
,
because
vnto
wicked
men
is
offred
the
benefite
of
redemption
,
and
so
is
it
not
to
the
Deuils
.
But
this
is
nothing
to
Paules
wordes
,
whiche
contayne
nothing
else
,
but
that
it
is
Christ
alone
by
whome
all
creatures
,
which
haue
any
ioyning
at
all
to
God
,
cleaue
vnto
him
.
21
And
you
when
sometime
you
were
estranged
,
and
enimies
by
cogitation
in
euill
workes
.
22
Now
hath
he
reconciled
in
the
bodye
of
his
fleshe
by
death
:
that
he
might
make
you
stand
holy
and
vnreproueable
in
his
sight
.
23
If
so
be
you
abide
grounded
and
firme
in
faith
,
and
bee
not
remoued
from
the
hope
of
the
Gospell
whiche
you
haue
heard
:
which
is
preached
among
all
creatures
which
are
vnder
heauen
:
of
which
I
Paule
am
made
a
Minister
.
21
And
you
,
when
sometime
.
Now
doth
he
shape
vnto
them
a
general
doctrine
by
an
Hypothesis
,
that
they
may
perceiue
themselues
guiltie
of
the
greater
vnthankfulnesse
if
they
suffer
themselues
to
be
lead
ouer
from
Christ
to
new
deuises
and
inuentions
.
and
this
order
must
diligently
be
marked
:
because
the
application
(
if
I
may
so
say
)
of
peculiar
or
speciall
doctrine
,
doth
more
neerely
touch
the
quick
.
Afterward
he
calleth
them
back
to
experience
,
that
they
might
acknowledge
in
themselues
the
benefite
of
the
redemption
wherof
he
maketh
mention
,
as
if
he
shold
say
,
you
your selues
ar
a
document
or
example
of
the
grace
which
I
preach
to
be
exhibited
&
set
〈◊〉
vnto
men
through
Christ
.
for
ye
wer
estranged
,
namely
from
G●●
.
Ye
were
enemies
,
now
ar
ye
receiued
into
fauor
.
&
whence
commeth
that
?
forsooth
for
that
God
being
pacified
and
appeased
by
the
death
of
Christ
,
is
agayn
friendes
with
you
.
Although
in
this
sentence
is
the
chaunging
of
the
person
,
for
that
which
hitherto
he
hath
taught
touching
the
father
,
now
he
preacheth
of
Christ
.
for
so
of
necessitie
must
it
be
expounded
,
because
he
saith
,
in
the
body
of
his
flesh
.
I
enterprete
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
which
is
translated
cogitation
]
to
be
put
to
augment
the
matter
,
as
if
he
should
haue
sayd
,
that
they
were
vtterly
and
with
all
the
whole
sence
of
their
mynd
estranged
from
God
,
least
any
body
shoulde
philosophically
fain
(
this
)
estraunging
to
be
in
some
part
,
as
the
Popish
deuines
restrain
it
to
the
inferiour
concupiscences
.
Naye
rather
,
saith
Paul
,
because
it
made
you
hatefull
vnto
God
,
it
occupied
the
whole
mynde
.
To
be
briefe
his
mynde
was
to
poynte
forth
man
,
altogether
as
he
is
,
vtterly
to
disagree
from
God
,
&
to
be
vnto
him
an
enemie
.
The
olde
Interpreter
hath
translated
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sence
,
Erasmus
hath
translated
it
minde
,
and
I
haue
vsed
the
word
cogitation
,
for
that
which
the
Frenchmen
cal
intent
.
For
such
is
the
force
of
the
greeke
word
,
&
Pauls
meaning
doth
so
require
it
.
Furthermore
that
word
enemies
,
whereas
it
hath
as
well
a
passiue
as
actiue
signification
,
agreeth
with
vs
iumply
either
way
as
long
as
we
be
without
Christ
.
for
both
are
we
born
the
children
of
wrath
,
and
all
the
cogitations
of
the
flesh
are
hatred
agaynst
God
.
In
euill
workes
He
proueth
by
the
effects
the
inward
hatred
that
lyeth
hidden
in
the
hart
.
For
in
that
men
contend
to
wipe
themselues
cleane
from
all
blame
,
so
long
till
they
be
manifestlye
conuinced
;
God
euen
sheweth
their
impietie
by
their
outward
workes
:
as
more
largely
is
treated
.
Rom.
1.19
.
Furthermore
looke
what
we
heare
in
this
place
of
the
Colossians
,
belongeth
also
vnto
vs
.
for
in
na●ure
we
differ
nothing
.
This
only
ods
there
is
,
that
some
are
called
straightway
from
their
mothers
wombe
,
whose
wickednesse
God
preuenteth
that
they
breake
not
forth
into
manifest
fruits
:
others
after
they
haue
gon
astray
a
good
part
of
their
life
,
are
brought
back
again
into
the
sheepefold
.
Yet
we
all
haue
neede
of
Christ
to
be
a
pacifier
because
we
are
the
seruaunts
of
sinne
:
and
wheras
sinne
is
,
there
is
enmity
betweene
God
and
men
.
22
In
the
body
of
his
flesh
.
)
A
speeche
in
kinde
straunge
and
absurde
:
but
the
body
of
flesh
,
is
as
much
(
as
if
he
had
sayde
)
the
humane
body
whiche
the
Sonne
of
God
hath
common
with
vs
.
His
minde
than
was
to
declare
that
the
Sonne
of
God
hath
put
on
the
like
nature
that
we
haue
,
that
is
to
saye
,
that
he
had
taken
on
him
a
body
that
was
base
and
lowlye
,
earthye
and
endangered
to
many
infirmities
,
that
he
might
be
our
mediatour
.
When
he
addeth
by
death
,
he
calleth
vs
back
to
the
consideration
of
the
sacrifice
.
For
the
Sonne
of
God
must
become
man
,
and
partaker
of
our
flesh
,
that
he
might
be
our
brother
:
by
dying
he
must
become
a
sacrifice
,
that
he
might
pacifie
the
Father
vnto
vs
.
That
he
might
make
you
stande
holy
.
The
seconde
principall
part
of
our
saluation
,
namely
newnesse
of
life
.
For
in
these
two
members
or
peeces
cheefely
consisteth
the
whole
power
of
redemption
:
viZ.
in
forgiuenesse
of
sinnes
,
and
spirituall
regeneration
.
Iere.
31.33
.
That
which
already
he
sayde
,
was
a
great
matter
,
that
righteousnesse
was
purchased
vnto
vs
by
the
death
of
Christ
,
that
sinne
being
done
away
,
we
might
be
acceptable
vnto
God
.
But
nowe
hee
teacheth
that
another
thing
commeth
withall
that
is
as
notable
,
namelye
the
giuing
of
the
holy
Ghost
,
whereby
we
are
newlye
fashioned
after
the
Image
of
God
.
And
it
is
a
place
worth
the
marking
,
that
free
righteousnesse
is
not
giuen
vnto
vs
in
Christe
,
vnlesse
we
be
borne
anew
also
by
the
Spirite
into
the
obedience
of
righteousnesse
:
as
he
teacheth
1.
Cor.
1.30
,
that
Christe
is
made
vnto
vs
righteousnesse
and
sancrification
.
And
wee
obtayne
righteousnesse
by
being
freely
accepted
:
but
sanctification
we
obtayne
by
the
gift
of
the
holy
Ghost
,
while
we
become
newe
man
.
and
of
both
these
graces
there
is
an
vnseperable
knot
.
But
let
vs
note
that
this
holynesse
is
but
begonne
in
vs
onely
,
and
that
it
doth
dayly
profite
and
go
on
:
but
that
it
shall
not
be
perfect
,
vntill
Christ
shall
appeare
to
the
building
vp
of
all
thinges
.
For
naughtilye
and
frowardly
did
the
Celestines
and
Pelagians
in
time
past
abuse
this
place
,
to
exclude
the
grace
of
forgiuenesse
of
sinnes
.
For
they
did
shyne
a
perfection
in
this
world
,
which
mought
satisfie
the
iudgemente
of
GOD
,
so
that
mercye
shoulde
be
superstuous
and
more
than
needes
.
But
Paule
doeth
not
here
teache
what
is
fulfilled
in
this
Worlde
:
but
what
the
ende
of
our
vocation
i●
,
&
what
good
things
are
brought
vnto
vs
by
Christ
.
23
If
you
abide
.
)
An
exhortation
to
perseuere
,
whereby
hee
admonisheth
that
it
shall
be
in
vayne
whatsoeuer
grace
hitherto
hath
bene
bestowed
vpon
them
,
except
they
abide
in
the
sinceritie
of
the
Gospell
.
And
so
he
signifieth
that
they
are
as
yet
but
in
their
course
,
and
haue
not
yet
attained
to
the
marke
or
goale
.
For
euen
then
the
stabilitie
&
firmenesse
of
their
fayth
was
in
hazarde
among
them
by
meanes
of
the
subtle
dealings
of
the
false
Apostles
.
and
liuely
&
conningly
doth
he
paint
forth
vnto
them
the
certaintie
of
faith
,
when
he
biddeth
the
Colossians
to
bee
grounded
and
firme
in
the
same
.
For
faith
is
not
like
supposing
or
thinking
,
which
is
shaken
with
diuers
&
sundry
motions
:
but
it
hath
a
firme
stedfastnesse
and
constancie
,
whiche
resisteth
and
beateth
back
all
the
engines
of
the
deuils
.
And
therefore
all
the
popish
diuinitie
will
neuer
giue
no
not
so
muche
as
a
small
tast
of
true
fayth
:
which
holdeth
as
a
certain
and
approued
rule
,
that
we
must
always
doubt
as
well
of
the
present
state
of
grace
,
as
that
we
shall
perseuere
to
the
end
.
Afterward
also
hee
noteth
the
relation
which
is
betweene
fayth
and
the
Gospell
,
where
he
sayth
that
then
the
Colossians
shall
be
firme
in
fayth
,
if
they
bee
not
made
slip
away
from
the
hope
of
the
Gospell
:
that
is
to
say
which
shineth
vnto
vs
by
meanes
of
the
Gospell
.
for
where
the
Gospell
is
,
there
is
hope
of
eternall
saluation
.
But
let
vs
beare
in
mynde
that
the
summe
of
all
is
contayned
in
Christ
.
Therefore
in
this
place
he
commaundeth
to
flie
all
doctrines
whiche
leade
awaye
from
Christe
,
to
the
ende
that
the
mindes
of
men
may
be
occupied
any
where
else
.
Which
you
haue
heard
.
Because
the
false
Apostles
also
are
accustomed
proudly
to
boast
the
name
of
the
Gospell
,
who
rent
and
teare
Christ
in
peeces
:
(
and
this
is
a
conning
of
Sathan
often
vsed
,
falslye
vnder
the
pretence
of
the
Gospell
to
trouble
the
consciences
,
that
the
truth
of
the
Gospell
may
be
confused
)
:
therfore
by
name
doth
Paule
auouche
that
this
Gospel
which
the
Colossians
had
heard
,
namely
of
Epaphras
,
is
the
naturall
,
true
,
and
vndoubted
Gospel
,
left
they
should
open
their
cares
to
contrary
doctrines
.
He
addeth
moreouer
a
confirmation
,
that
it
is
the
same
that
is
preached
ouer
all
the
world
.
This
is
,
I
say
,
no
vulgar
or
common
confirmation
,
when
they
heare
that
they
haue
the
whole
vniuersall
Church
ageeing
with
them
:
and
that
they
follow
not
any
other
kinde
of
doctrine
,
than
which
the
Apostles
haue
in
like
manner
raught
,
and
is
euery
where
receaued
.
Ridiculous
iwis
is
the
boasting
of
the
Papistes
,
in
that
with
this
argument
or
reason
they
impugne
our
doctrine
,
because
it
is
not
allowed
and
ratified
euery
where
to
be
preached
,
(
and
)
because
we
haue
fewe
consenting
to
it
.
For
if
they
would
burste
,
they
shall
neuer
take
this
from
vs
,
(
namelye
)
that
we
at
this
daye
deliuer
no
other
thing
than
that
was
preached
afortime
by
the
Prophets
and
Apostles
,
and
obediently
receiued
of
the
whole
company
of
saints
.
Neither
meant
Paule
that
the
Gospell
should
be
approued
by
the
consent
of
all
tymes
:
so
that
if
it
were
reiected
or
refused
,
the
authoritie
thereof
should
stagger
or
be
readye
to
fall
.
But
he
rather
respected
or
considered
that
commaundement
of
Christ
,
Mar.
16.15
.
Go
ye
,
preache
ye
the
Gospell
to
euery
creature
,
which
dependeth
of
so
many
prophecies
of
the
Prophets
,
which
did
denounce
that
the
kingdom
of
Christ
should
be
spread
into
al
the
world
.
What
other
thing
than
meant
Paule
by
these
words
than
that
the
Colossians
were
also
watered
with
those
liuing
Waters
,
which
springing
from
Ierusalem
,
shoulde
slowe
ouer
all
the
Worlde
?
We
also
,
and
that
not
in
vayne
,
nor
without
notable
fruite
and
comforte
,
doe
boast
that
we
haue
the
selfe
and
same
Gospell
,
whiche
by
the
Edicte
and
commaundemente
of
the
Lord
was
preached
amongest
all
peoples
,
whiche
was
receaued
of
all
Churches
,
in
the
profession
whereof
haue
liued
and
dyed
all
Godly
persons
.
Neyther
is
the
consent
and
agreement
of
the
Churche
,
whiche
indeede
is
worthye
so
noble
a
Title
,
a
vulgate
and
base
helpe
to
defende
vs
agaynst
so
many
assaultes
.
And
willingly
doe
we
subscribe
vnto
Augustine
,
who
with
this
argument
principally
doth
confute
the
Donatistes
,
for
that
they
bring
a
Gospell
vnhearde
of
and
vnknowne
vnto
all
Churches
,
and
truely
it
was
deseruinglye
:
for
if
it
be
a
true
Gospell
that
is
broughte
in
place
,
and
the
same
not
approued
nor
ratified
by
anye
Churche
,
it
followeth
that
vayne
and
false
are
so
manye
promises
,
wherewith
is
foretolde
that
the
preaching
of
the
Gospell
shoulde
be
caried
into
the
whole
world
:
and
which
affirme
that
the
sonnes
of
God
shal
be
gathered
out
of
all
peoples
and
countreys
.
&c.
But
what
doe
the
Papistes
?
They
bidding
the
Prophets
and
Apostles
farwell
,
and
passing
ouer
the
olde
Church
,
will
haue
their
defeating
or
falling
away
from
the
Gospel
be
taken
for
the
consent
of
the
Catholike
Church
.
what
is
like
this
?
Therefore
when
we
reason
about
the
consent
of
the
Church
,
let
vs
returne
vnto
the
Apostles
and
their
preaching
:
as
Paule
here
doeth
.
But
lest
any
take
too
straightly
the
vniuersall
note
[
all
]
;
Paule
meaneth
no
other
thing
than
that
the
Gospell
was
preached
here
and
there
farre
and
wide
.
Of
which
I
am
made
.
He
speaketh
also
of
his
owne
person
,
which
was
very
needefull
.
for
we
must
alwayes
take
heede
,
that
wee
doe
not
rashlye
thrust
in
our selues
into
the
office
of
teaching
.
Therefore
doth
he
testifie
that
the
office
was
inioyned
him
,
that
he
might
procure
vnto
himselfe
righte
and
authoritie
And
surelye
he
doeth
so
ioyne
his
Apostleship
with
their
faith
that
they
cannot
refuse
his
doctrin
,
but
by
forsaking
the
Gospell
which
they
haue
embraced
.
24
Now
reioyce
I
in
sufferinges
for
you
,
and
I
fulfill
those
thinges
that
wante
in
the
affections
of
Christe
in
my
fleshe
,
for
his
bodye
whiche
is
the
Church
.
25
Wherof
I
am
made
a
Minister
,
according
to
the
dispensation
of
God
,
which
is
giuen
me
toward
you
,
to
fulfill
the
word
of
God
.
26
A
mistery
hidden
from
the
beginning
of
tymes
and
generations
,
whiche
nowe
is
reuealed
vnto
his
Saints
.
27
Vnto
whome
God
would
make
knowne
what
the
riches
of
the
glory
of
this
misterie
in
the
Gentils
is
,
whiche
is
,
Christe
in
you
,
the
hope
of
glorye
.
26
Whome
wee
preache
,
warning
euery
man
,
and
teaching
euerye
manne
in
all
wisedome
,
that
wee
maye
make
stande
euery
man
perfecte
in
Christe
Iesus
.
29
To
which
thing
I
also
labour
,
striuing
according
to
his
power
,
which
worketh
in
me
mightily
.
24
Now
reioyce
.
)
Before
hee
challenged
authority
vnto
himselfe
by
meanes
of
his
calling
:
but
nowe
hee
vseth
preuention
,
lest
the
bandes
and
persecutions
which
he
sustained
for
the
Gospell
,
should
minishe
any
thing
of
the
honour
of
his
Apostleship
.
for
Sathan
euen
abuseth
these
occasions
also
,
to
make
the
seruauntes
of
God
lesse
set
by
.
Beside
that
he
enboldeneth
them
by
his
example
,
that
they
should
not
be
feared
with
persecutions
:
and
he
commendeth
and
setteth
out
his
zeale
,
that
he
may
be
of
the
more
authoritie
.
Moreouer
he
doth
with
no
base
token
make
knowne
his
loue
toward
them
,
whiles
he
affirmeth
that
he
willingly
abideth
for
their
sakes
the
afflictions
which
he
suffceth
.
But
some
man
will
say
,
whereof
ariseth
this
ioy
?
Forsooth
because
he
did
see
fruite
comming
thereof
.
as
if
he
should
say
,
The
affliction
for
you
is
pleasaunt
vnto
me
:
because
I
suffer
it
not
in
vayne
.
As
in
the
first
Epistle
to
the
Thessalonians
,
3.6.7
he
sayth
he
reioyceth
in
all
necessitie
and
affliction
,
for
their
fayth
which
he
heard
of
,
I
fulfill
those
thinges
that
are
wanting
:
I
take
the
copulatiue
to
be
put
for
the
causall
.
for
he
yieldeth
a
reason
,
why
he
is
ioyous
while
he
suffreth
:
viz.
because
hee
is
a
partner
therein
with
Christ
,
and
nothing
can
be
wished
more
blessed
then
this
partnership
.
And
hee
setteth
downe
a
common
consolation
to
all
the
godly
,
that
in
all
sorrowes
and
troubles
,
and
specially
if
they
abide
any
greefe
for
the
Gospell
,
they
are
partakers
of
the
crosse
of
Christ
,
that
they
may
enioye
the
fellowship
of
the
blessed
resurrection
.
Moreouer
hee
doth
affirme
that
so
are
fulfilled
the
things
that
are
wanting
in
the
afflictions
of
Christ
.
for
as
he
speaketh
Ro.
8.29
.
whome
God
hath
elected
,
those
also
hath
he
predestinated
,
that
they
might
be
made
like
fashioned
to
that
Image
of
Christ
:
to
th'
end
he
might
be
the
first
begotten
among
the
brethren
.
Beside
that
we
know
that
the
vnitie
of
the
hedde
and
members
is
so
great
,
that
the
name
,
of
Christ
,
doeth
somewhile
comprehend
the
whole
body
.
As
in
the
first
Epistle
to
the
Corinthians
.
cap.
12.
verse
.
12.
for
whereas
hee
in
that
place
had
speeche
concearning
the
Churche
,
in
the
ende
he
concludeth
that
the
matter
is
in
Christ
as
it
is
in
a
mans
body
.
As
therefore
Christ
hath
once
suffered
in
his
owne
person
,
so
doeth
he
dayly
suffer
in
his
members
:
and
by
this
meanes
are
fulfilled
the
passions
and
sufferings
,
which
the
father
by
his
decree
&
purpose
hath
alotted
for
his
bodye
[
to
suffer
]
.
The
seconde
thinking
hereof
which
ought
to
vpholde
and
comfort
our
harts
in
afflictions
,
[
is
]
that
it
is
so
determined
and
appoynted
by
the
prouidence
of
God
,
that
wee
beare
a
figure
of
Christ
in
bearing
the
crosse
and
suffering
affliction
,
and
that
the
communicating
,
or
partaking
which
we
haue
with
him
,
might
stretche
out
it self
to
this
poynt
also
.
He
addeth
also
the
thyrd
reason
,
namelye
that
his
suffringes
are
fruiteful
,
&
that
not
to
a
few
only
,
but
to
the
whole
Church
.
Before
he
sayd
he
suffred
for
the
Colossians
.
nowe
hee
auoucheth
more
,
viZ.
that
the
profite
thereof
reacheth
to
the
whole
Church
.
Of
which
profite
or
fruite
is
sayde
Philippians
cap.
1.12
.
What
is
more
cleare
than
this
exposition
,
what
is
lesse
forced
and
more
playne
?
That
Paule
therefore
is
ioyous
in
persecution
,
because
he
considereth
as
else
where
hee
writeth
,
that
the
mortification
of
Christ
is
to
be
caryed
aboute
in
our
body
,
that
his
life
may
be
made
manifest
in
vs
.
Also
vnto
Timothie
,
If
wee
suffer
with
him
:
we
shall
also
raigne
with
him
:
if
we
dye
with
him
,
we
shall
also
liue
with
him
:
our
ende
than
shall
be
happy
and
glorious
.
Secondly
,
that
condition
of
state
is
not
to
be
refused
which
God
hath
ordained
to
his
church
that
the
members
of
Christ
maye
haue
an
agreeable
likenesse
and
proportion
with
their
head
.
Thirdly
,
that
afflictions
are
willingly
to
be
suffred
,
as
being
profitable
vnto
all
the
Godlye
,
and
which
doe
further
the
saluation
of
the
Churche
,
by
setting
forth
the
doctrine
of
the
Gospell
.
But
all
these
thinges
sette
at
naught
and
not
regarded
,
the
Papistes
haue
coyned
a
newe
deuise
,
whereby
they
mighte
proue
their
indulgences
&
pardons
.
They
call
Indulgences
the
forgiuenesse
of
sinnes
whiche
wee
haue
by
the
merites
of
Martyrs
.
For
whereas
they
denye
the
forgiuenesse
of
sins
to
be
free
,
but
faine
them
to
be
redeemed
with
satisfactorie
works
:
whereas
(
now
)
satisfactions
be
not
so
many
as
they
should
be
,
they
call
for
helpe
the
blood
of
Martyrs
,
that
it
may
auayle
in
the
sighte
of
GOD
to
purge
and
clense
with
Christes
blood
.
And
this
mixture
they
call
the
Treasure
of
the
Churche
:
the
Kayes
whereof
afterwarde
they
committe
to
whome
it
liketh
them
.
Neyther
are
they
ashamed
to
the
mayntenaunce
of
so
cursed
a
blasphemie
,
to
wrest
this
present
place
,
as
though
Paule
should
here
auouche
his
sufferings
to
bee
auaileable
to
purge
and
washe
awaye
the
sinnes
of
men
.
They
vrge
the
worde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
afflictions
,
as
though
Paul
denied
those
things
which
Christ
hath
suffred
to
be
sufficient
to
the
redemption
of
men
.
But
there
is
no
man
that
seeth
not
,
that
Paule
so
speaketh
,
because
by
the
afflictions
of
the
godly
the
body
of
the
Church
muste
be
brought
to
her
perfection
,
while
the
members
are
made
like
fashioned
vnto
their
heade
.
And
I
should
bee
afraide
to
be
suspected
to
slaunder
in
rehearsinge
suche
monstrous
matters
,
were
it
not
that
their
owne
bookes
bee
witnesses
,
that
I
charge
them
with
nothinge
falselye
.
They
vrge
this
also
,
that
Paule
sayth
hee
suffereth
for
the
Churches
.
It
is
a
wonder
,
that
none
of
the
olde
Fathers
once
thought
vppon
this
sharpe
and
subtill
sence
or
exposition
.
For
they
all
expound
it
as
we
doe
,
That
the
saints
suffer
for
the
Church
,
because
they
confirm
the
faith
of
the
Church
.
But
the
Papists
gather
thereof
that
the
Saints
are
redeemers
,
because
they
shed
their
blood
to
washe
awaye
sinnes
.
But
to
the
ende
the
readers
maye
throughly
see
their
impudencie
and
shamelesnesse
:
I
graunt
that
as
well
the
martyrs
suffred
for
the
church
as
Christ
did
,
but
after
diuerse
wayes
:
which
I
had
rather
expresse
by
Augustines
wordes
than
by
myne
owne
.
For
thus
he
writeth
in
the
84.
treatise
vpon
Iohn
,
Although
bretheren
we
die
for
the
bretheren
:
yet
no
blood
of
a
Martir
is
shedde
for
the
remission
of
sinnes
:
which
Christ
hath
done
for
vs
.
neither
hath
hee
in
this
pointe
seete
forth
vnto
vs
,
what
wee
shoulde
followe
,
but
for
what
we
should
reioyce
.
Also
in
the
fourth
Booke
to
Bonifacius
,
As
alone
the
Sonne
of
God
was
made
the
sonne
of
man
that
hee
might
make
vs
the
sonnes
of
God
:
so
also
hee
alone
tooke
for
vs
punishemente
without
faulte
,
that
through
him
without
deserte
wee
mighte
obtaine
grace
that
was
not
our
due
.
Vnto
which
sayings
,
that
of
Leo
the
Bishop
of
Rome
is
like
,
that
iust
haue
taken
or
receaued
Crowns
,
but
haue
not
geuen
any
:
and
of
the
fortitude
of
the
faythfull
are
sprong
examples
of
pacience
,
and
not
giftes
of
righteousnes
.
For
why
their
deathes
were
singular
,
neyther
doeth
any
man
paye
anothers
debte
with
his
ende
.
That
this
sence
is
in
Paules
words
,
is
easilye
apparant
by
the
text
for
he
ioyneth
by
&
by
after
,
that
he
suffreth
according
to
the
dispensation
committed
vnto
him
.
And
we
know
that
the
ministerie
not
of
redeeming
,
but
of
edifieng
the
Church
was
committed
vnto
him
,
and
he
doeth
playnely
by
and
by
confesse
the
same
.
And
that
is
it
also
that
that
he
writeth
to
Timothie
2.
Epistle
and
2.
Chap.
verse
10
,
that
he
abideth
all
thinges
for
the
elects
sake
,
that
they
may
obteine
saluation
which
is
in
Christ
Iesus
.
And
2.
Corinth.
1.4
.
that
he
suffereth
all
things
willingly
for
their
comforte
and
saluation
.
Let
the
godly
readers
than
learn
to
hate
and
detest
these
prophane
sophisters
,
who
to
the
ende
they
maye
smothe
on
a
colour
vppon
their
fayned
deuyses
,
doe
so
notorioulye
corrupt
the
Scriptures
and
falsifie
them
.
25
Whereof
I
am
made
a
Minister
.
Loe
,
in
what
respect
hee
suffereth
for
the
Church
:
namely
because
he
is
a
minister
,
not
to
giue
the
price
of
redemption
(
as
Augustine
skilfully
and
godlily
doth
speake
it
)
but
to
preache
.
Furthermore
otherwise
doth
he
now
call
himselfe
a
Minister
of
the
Church
,
than
he
doeth
1.
Cor
2.4
.
call
himselfe
the
Minister
of
God
,
and
a
little
before
[
the
minister
]
of
the
Gospell
.
For
the
Apostles
serue
God
and
Christ
to
promote
the
glory
of
them
both
:
they
serue
the
Church
for
the
saluation
thereof
,
and
minister
the
Gospell
it selfe
.
The
reason
of
the
Ministerie
therefore
is
diuerse
in
those
kindes
of
speakings
:
but
the
one
of
them
cannot
stand
without
the
other
.
And
he
sayth
,
toward
you
;
that
they
may
know
that
the
charge
thereof
belongeth
also
vnto
him
.
To
fulfill
the
word
.
Hee
ioyneth
the
ende
or
finall
cause
of
his
ministerie
:
that
the
word
of
God
might
be
effectuous
,
which
is
done
while
it
is
obedientlye
receaued
.
For
this
is
the
strength
of
the
Gospell
:
that
it
may
be
the
power
of
God
into
saluation
to
euerye
one
that
beleeueth
,
Rom.
1.16
.
God
therfore
by
his
Apostles
giueth
vnto
his
word
force
and
effect
.
For
although
the
preaching
it selfe
,
whatsoeuer
the
happ●
be
,
is
the
fulfilling
of
the
word
:
yet
the
fruite
at
laste
doeth
shew
,
that
the
seede
was
not
caste
abroade
in
vaine
.
26
A
misterie
hidden
.
A
commendation
of
the
Gospell
,
that
it
is
a
wonderfull
secret
of
God
.
Not
without
cause
doth
Paule
so
often
extoll
the
Gospell
with
as
great
praises
as
he
maye
.
for
he
sawe
it
was
to
the
Iewes
a
stombling
blocke
,
to
the
Greekes
folishenesse
1
Cor.
1.
●1
.
And
we
also
at
this
daye
doe
see
howe
greatly
it
is
hated
of
hypocrites
,
howe
proudely
it
is
di●pised
of
the
world
.
Paule
therefore
to
the
ende
hee
maye
ouerthrowe
so
wrongfull
and
peruerse
iudgements
,
doth
honourably
extol
the
dignitie
of
the
Gospell
,
as
often
as
occasion
suffereth
him
,
and
to
that
purpose
he
vseth
diuers
arguments
according
to
the
circumstaunce
of
the
place
.
here
he
calleth
it
an
high
or
loftie
secret
which
was
vnknown
from
times
and
generations
:
that
is
to
say
from
the
beginning
of
the
world
by
so
many
circuites
&
turns
of
ages
.
And
that
he
speaketh
of
the
Gospel
appeareth
.
Ro.
16.25
.
Ephe.
3.9
.
and
such
like
places
.
But
the
reason
why
it
is
so
called
,
is
demaunded
.
Some
iudge
,
because
Paule
toucheth
by
name
the
calling
of
the
Gentils
,
that
this
is
the
only
reason
why
it
is
so
called
.
for
that
the
Lord
,
as
it
were
vnhoped
for
,
hath
poured
out
his
grace
vppon
the
Gentils
,
whome
hee
seemed
to
haue
depriued
for
euer
of
the
fellowship
and
partaking
of
eternall
life
.
But
to
him
that
looketh
nighly
vpon
al
thinges
,
it
shal
appeare
that
this
is
a
third
reason
,
and
not
the
only
reason
:
as
touching
this
present
place
,
and
that
other
to
the
Romanes
,
which
I
haue
cited
.
For
the
first
reason
is
,
that
whereas
God
had
gouerned
his
Church
before
the
comming
of
Christ
,
vnder
obscure
and
darke
coueringes
,
as
well
of
wordes
as
of
ceremonies
,
he
sodaynly
shineth
out
with
great
clearenesse
by
the
doctrine
of
the
Gospell
.
The
seconde
is
,
that
whereas
before
,
nothing
was
seene
but
outwarde
figures
,
Christ
was
exhibited
bringing
with
him
the
full
truth
,
vnder
whiche
he
was
hidden
.
The
third
is
that
which
I
spake
of
,
that
all
the
whole
Worlde
which
hitherto
was
estraunged
from
God
,
should
be
called
into
the
hope
of
saluation
,
and
vnto
all
should
be
offred
like
inheritaunce
of
eternall
life
.
The
attentiue
consideration
of
these
thinges
shall
constrayne
vs
to
honour
and
reuerence
this
misterie
which
Paule
preacheth
:
although
it
be
contemptuously
regarded
of
the
world
,
or
else
laughed
at
.
Which
now
is
reueled
.
Least
that
any
man
should
draw
this
worde
Misterie
,
to
anye
other
meaning
,
as
though
he
spake
as
yet
of
a
thing
hidden
in
a
corner
,
or
vnknown
,
he
now
at
last
addeth
that
it
was
published
,
to
the
end
it
shoulde
be
knowne
to
men
.
That
therefore
whiche
by
the
nature
thereof
was
a
secret
,
was
by
the
will
of
God
made
open
and
manifest
.
Wherefore
there
is
no
cause
that
the
obscuritie
or
darkenesse
thereof
should
feare
vs
,
seing
God
hath
reueled
it
.
He
addeth
,
to
the
Saints
,
because
the
arme
of
Lord
is
not
reuealed
vnto
all
,
that
they
may
vnderstand
his
counsayle
.
27
Vnto
whom
God
would
.
Here
he
brideleth
the
boldnesse
of
men
,
that
they
suffer
not
themselues
to
be
more
wise
or
else
to
searche
after
more
than
they
ought
:
but
that
they
learn
to
be
content
with
this
one
thing
,
viZ.
so
it
pleased
God
.
For
the
will
of
GOD
ought
to
be
ynough
,
and
ynough
vnto
vs
a
cause
suffici●nt
.
yet
this
is
principally
spoken
to
commende
the
grace
of
God
:
because
Paule
meaneth
,
that
men
in
no
wise
did
minister
cause
vnto
God
that
they
should
be
partakers
of
this
secrete
,
while
he
teacheth
that
of
his
own
accord
he
was
moued
herevnto
,
and
because
he
would
.
For
it
is
a
common
thing
in
Paule
,
to
sette
the
good
pleasure
of
God
opposite
and
agaynste
all
the
merites
and
outwarde
causes
of
men
.
What
the
riches
are
.
Wee
must
alwayes
marke
how
highly
he
speaketh
aboute
extolling
the
dignitie
of
the
Gospell
.
for
he
knewe
the
vnthankfulnesse
of
men
to
be
such
,
that
they
would
for
all
this
securelye
contemne
,
or
at
the
least
set
little
by
,
this
inestimable
treasure
and
farre
passing
grace
of
God
.
And
therefore
not
being
content
with
the
worde
Mystery
,
he
addeth
glory
,
and
the
same
not
small
or
common
.
for
what
was
more
wonderfull
,
than
that
the
Gentils
,
who
so
many
yeres
were
drowned
in
death
,
that
they
might
seeme
almost
past
hope
,
sodaynlye
shoulde
be
reckoned
among
the
children
of
God
,
and
receaue
the
inheritaunce
of
saluation
?
Wh●ch
is
Christ
in
you
,
That
whiche
in
generalitie
hee
had
sayde
of
the
Gentils
,
hee
now
applieth
euen
to
the
Colossians
,
that
they
may
in
themselues
acknowledge
more
effectuouslye
,
and
embrace
with
the
greate
reuerence
the
grace
of
God
.
He
sayth
than
,
Which
is
Christ
;
whereby
he
meaneth
that
all
that
secrete
is
contayned
in
Christe
:
and
that
all
the
riches
of
the
heauenly
wisedome
are
obtayned
when
wee
haue
Christe
:
as
more
playnly
he
will
a
while
after
affirme
.
He
addeth
,
In
you
:
because
now
they
possesse
Christ
,
from
whome
a
late
they
were
so
estraunged
as
nothing
could
be
more
.
Lastly
hee
calleth
Christ
the
hope
of
glory
:
that
they
may
know
that
they
wante
nothing
to
full
and
perfect
blessednesse
after
that
they
haue
obtayned
Christ
.
And
this
a
wonderfull
worke
of
GOD
,
that
in
earthen
and
frayle
vessels
,
shoulde
abide
the
hope
of
heauenly
glory
.
28
Whome
we
preache
.
)
In
this
place
doth
hee
set
ouer
and
apply
to
his
preaching
,
whatsoeuer
afore
hee
hath
vttered
touching
the
wonderfull
and
honourable
secrete
of
God
:
and
so
he
expoundeth
that
which
already
hee
had
touched
as
concearning
the
dispensation
committed
vnto
him
.
For
this
is
his
purpose
that
he
may
set
forth
and
garnishe
his
Apostleship
,
&
that
he
may
procure
authoritie
to
his
doctrine
.
For
after
that
he
had
highly
extolled
the
Gospell
,
now
he
addeth
,
that
that
which
he
preacheth
is
a
diuine
secrete
.
But
not
without
cause
did
he
of
late
put
in
,
that
Christ
is
the
summe
of
that
secrete
:
to
the
ende
they
maye
know
that
nothing
can
be
more
fully
and
perfectly
taught
than
Christ
.
The
wordes
which
follow
,
haue
also
great
waight
.
Hee
maketh
himselfe
a
teacher
of
all
men
:
whereby
he
meaneth
that
none
excell
so
highly
in
wisedome
,
that
they
ought
to
exempte
themselues
from
taking
him
to
bee
their
mayster
:
as
if
hee
shoulde
saye
,
The
Lorde
hath
appoynted
me
in
a
high
place
a
publique
Preacher
of
his
secrete
,
that
all
the
worlde
without
exception
might
learne
of
me
.
In
all
wisedome
,
is
as
much
as
if
he
should
vphold
his
doctrin
to
be
such
,
as
might
bring
a
man
to
firme
and
perfect
wisdome
,
and
such
as
should
want
nothing
.
And
that
is
it
which
by
and
by
he
addeth
,
whoso●uer
they
be
that
shew
themselues
true
disciples
,
they
shall
be
made
perfect
.
Loke
the
2.
cha.
to
the
Cor.
1.
Epist.
And
what
can
we
require
that
is
better
than
this
,
that
hee
yeeldeth
vnto
vs
very
high
perfection
.
He
repeateth
,
In
Christ
,
againe
,
that
they
shoulde
haue
no
will
to
knowe
any
thing
sauing
Christ
alone
.
Out
of
this
place
also
maye
wee
gather
a
definition
of
true
wisedome
:
namelye
as
by
whiche
wee
are
made
to
stande
perfect
in
the
sight
of
God
:
and
that
in
Christ
,
and
not
else
where
.
27
To
which
thing
.
)
With
two
sentences
he
augmenteth
the
glory
of
his
Apostleship
,
and
his
doctrine
.
Firste
hee
maketh
mention
of
his
earnest
mynde
:
whiche
is
a
token
of
difficultye
.
For
such
thinkes
for
the
most
parte
are
most
excellent
which
are
most
hard
&
vneasie
[
to
be
atchieued
]
.
The
other
is
more
firme
,
viz.
in
that
he
reckeneth
the
power
of
God
,
to
shine
forth
in
his
ministerie
But
he
speaketh
not
of
the
successe
of
his
preaching
only
,
(
although
therein
also
appeareth
the
blessing
of
God
)
but
also
of
the
efficacie
of
the
holy
Ghost
,
in
which
God
didde
shew
himselfe
euidently
.
For
iustly
doth
hee
ascribe
his
indeauoures
and
laboures
,
when
as
he
surmounted
the
measure
[
or
abilitie
]
of
man
,
vnto
the
power
of
God
,
which
he
affirmeth
to
be
seene
to
worke
mightily
in
this
behalfe
.
¶
The
second
Chapter
.
1
And
I
will
haue
you
know
howe
great
a
contention
I
haue
for
you
,
&
them
which
are
at
Laodicia
,
and
whosoeuer
haue
not
seene
my
face
in
the
flesh
.
2
That
their
harts
may
receiue
comfort
when
they
are
knitte
together
in
loue
,
and
into
all
the
riches
of
the
certaintie
of
vnderstanding
,
into
the
knoweledge
of
the
misterie
of
God
,
and
of
the
Father
,
and
of
Christ
.
3
In
whome
are
hidden
all
the
treasures
of
wisedome
and
vnderstanding
.
4
And
this
say
I
vnto
you
,
least
any
body
should
deceiue
you
with
perswading
speeche
.
5
For
although
I
am
absent
in
bodie
,
yet
in
spirite
am
I
with
you
,
reioycing
and
seing
your
order
,
and
the
stedfastnesse
of
your
fayth
in
Christ
.
AND
I
will
haue
you
know
.
)
He
testifieth
his
loue
towarde
them
,
to
the
ende
he
maye
haue
the
more
credit
and
authoritie
.
for
willinglye
doe
we
beleue
those
whom
we
know
to
be
carefull
for
our
saluation
.
Neyther
is
it
a
common
or
vulgare
signe
of
loue
for
that
hee
was
carefull
for
them
in
the
middest
of
death
:
that
is
to
saye
,
when
hee
was
in
hazarde
of
his
life
.
And
to
the
ende
he
maye
the
more
set
forth
the
vehemencie
of
his
diligence
and
care
,
he
calleth
it
a
Contention
or
Strife
.
I
reprehend
n●t
Erasmus
for
that
he
hath
translated
it
Care
or
Carefulnesse
:
and
yet
the
force
of
the
Greeke
Verbe
is
to
bee
noted
:
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
put
,
whereas
there
is
contention
or
resisting
.
With
the
same
reason
he
confirmeth
,
his
ministerie
to
belong
vnto
them
.
for
from
whence
came
so
earnest
a
cogitation
or
minding
of
their
saluation
,
but
because
the
Apostle
of
the
Gentils
ought
with
loue
and
care
to
embrace
yea
euen
those
whome
hee
knew
not
?
And
because
commonly
there
is
no
loue
amongst
those
that
are
not
acquaynted
,
he
abaseth
the
knowledge
that
is
gotten
by
sight
,
when
he
sayth
,
Whosoeuer
haue
not
seene
my
face
in
the
flesh
,
For
among
the
seruaunts
of
God
there
is
another
sight
,
than
is
that
which
is
of
the
flesh
,
which
winneth
loue
.
Because
it
is
almost
by
common
consent
alowed
of
,
that
the
first
Epistle
to
Timothie
was
written
from
Laodicia
:
therfore
certaine
alot
this
Laodicia
,
wherof
Paule
maketh
mention
,
vnto
Galatia
:
wheras
that
other
was
the
metropolitan
or
mother
citie
of
Phrigya
Paratiana
.
But
vnto
me
it
seemeth
more
likely
to
bee
true
,
that
that
is
a
corrupt
&
faultie
inscription
:
as
in
his
place
shal
be
noted
.
2
That
their
hartes
may
receiue
comfort
.
Now
he
declareth
what
he
wisheth
vnto
them
:
and
he
sheweth
an
affeccion
which
is
truely
Apostolique
.
For
he
affirmeth
that
none
other
thing
is
so
deare
vnto
him
,
as
that
they
be
knit
together
in
faith
and
loue
.
He
sheweth
therefore
that
hee
was
moued
with
no
preposterous
desire
,
(
as
in
some
it
happeneth
)
to
take
vppon
him
so
great
care
for
the
Colossians
and
others
:
but
for
that
the
maner
of
his
office
did
so
require
.
Comfort
is
taken
in
this
place
for
the
true
quietnesse
and
tranquilitie
wherein
they
rest
or
repose
themselues
.
He
affirmeth
that
than
at
last
they
shall
obtain
the
same
,
if
they
be
knit
together
in
loue
and
fayth
.
Hereby
appeareth
where
summum
bonum
the
cheefest
felicitie
is
to
be
placed
,
and
in
what
things
it
consisteth
:
namely
while
wee
agreeing
together
into
one
faith
,
may
be
also
ioyned
together
in
mutuall
charitie
:
this
I
say
is
the
perfect
ioy
of
a
Godly
hart
:
that
is
the
blessed
life
.
And
as
charitie
or
loue
is
here
commended
of
the
effect
,
in
that
it
sheaddeth
true
ioy
into
the
myndes
of
the
godly
:
so
agayn
the
cause
thereof
is
shewed
,
where
he
saith
.
Into
all
fulnesse
of
vnderstanding
.
For
this
is
the
bonde
of
holy
vanitie
,
euen
the
truth
of
God
,
while
we
embrace
the
same
with
one
consent
.
For
peace
&
concorde
with
men
floweth
out
of
that
fountayn
.
The
riches
of
the
certaintie
of
vnderstanding
.
Because
most
men
being
content
with
a
small
taste
,
haue
nothing
but
a
confused
and
vanishing
knowledge
,
he
doth
by
name
sette
downe
the
riches
of
vnderstanding
:
by
which
worde
he
meaneth
a
full
and
pithie
vnderstanding
and
perceauing
.
and
withall
he
admonisheth
,
that
according
to
the
measure
of
vnderstanding
,
we
must
profite
and
goe
forwarde
in
loue
and
charitie
.
By
the
worde
,
certaintie
,
he
sheweth
the
difference
betweene
faith
,
and
thinking
or
supposing
.
For
he
truely
and
in
deede
doeth
knowe
God
,
that
wauereth
not
or
staggereth
not
by
doubting
:
but
that
abideth
in
a
stedfast
and
constant
perswasion
.
Paule
calleth
this
constancie
and
stedfastnesse
oft
time
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
whiche
worde
also
hee
vseth
here
in
this
place
,
and
ioineth
it
continually
with
fayth
:
so
that
certaynlie
it
can
no
more
bee
plucked
away
from
it
,
then
heate
or
lighte
canne
bee
from
the
Sunne
.
Deuilishe
than
is
the
opinion
and
doctrine
of
the
Schoolemen
,
for
that
,
in
taking
awaye
certaintie
,
they
put
in
place
thereof
a
morall
coniecture
(
as
they
tearme
it
)
.
Into
the
knowledge
of
the
misterie
.
This
peece
is
to
be
read
appositiuely
for
he
expoundeth
what
that
knowledge
is
wherof
he
maketh
mention
:
namelye
that
it
is
no
other
thing
but
the
knowledge
of
the
Gospell
.
For
the
false
Apostles
also
doe
set
out
their
deceites
with
the
title
of
wisedome
.
but
Paule
retaineth
the
Children
of
God
within
(
the
compasse
)
of
the
Gospell
alone
:
that
they
maye
desire
to
know
nothing
else
.
Why
he
vseth
the
worde
Mysterie
for
the
Gospell
is
alreadye
sayde
.
But
hereof
let
vs
learne
that
the
Gospell
can
be
receiued
,
by
faith
alone
,
and
not
by
reason
,
nor
yet
by
the
thorow
sight
of
mans
mynd
or
vnderstanding
:
because
otherwise
it
is
a
thing
hidden
from
vs
.
I
interprete
Mysterie
of
God
,
passiuely
,
as
in
which
God
reuealed
.
For
straight
after
he
ioyneth
,
And
of
the
Father
,
and
of
Christ
,
with
which
peece
he
meaneth
that
God
cannot
be
knowne
,
but
in
Christ
,
as
agayne
the
Father
must
needes
be
knowne
,
where
Christ
is
knowne
.
for
Iohn
affirmeth
both
,
He
that
hath
the
Sonne
hath
the
Father
also
,
he
that
hath
not
the
Sonne
,
hath
not
the
Father
neyther
.
Therefore
whosoeuer
think
they
know
any
thing
of
God
without
Christ
,
they
forge
to
themselues
an
Idoll
in
steed
of
God
.
As
also
on
the
contrary
side
he
knoweth
not
Christ
,
who
is
not
brought
vnto
him
by
the
father
,
and
so
embraceth
whole
God
in
him
.
It
is
the
while
a
place
worthy
to
be
thought
on
to
proue
the
Godhead
of
Christ
,
and
that
he
is
of
one
essence
with
God
.
For
after
he
hath
spoken
afore
of
the
knowledge
of
God
,
he
doth
by
and
by
applye
it
as
well
to
the
Sonne
as
to
the
Father
.
whereof
it
followeth
,
that
the
Sonne
is
God
equall
with
the
Father
.
3
In
whom
are
,
or
,
In
which
are
,
The
peece
in
quo
(
which
may
be
englished
in
whome
or
else
in
which
)
either
hath
relation
vnto
all
that
which
is
comprehended
,
touching
the
knowledge
of
the
mysterie
;
or
else
to
that
only
which
went
next
before
,
that
is
,
Christ
.
Although
there
is
small
difference
betweene
the
one
and
the
other
,
yet
the
latter
liketh
me
better
,
and
is
more
allowed
and
vsed
.
The
sence
is
than
,
that
in
Christe
lie
hidden
all
the
Treasures
of
Wisedome
and
knowledge
.
whereby
he
declareth
that
we
are
perfectly
wise
,
if
we
know
Christ
truely
:
in
so
muche
that
it
is
madnesse
,
to
wishe
to
knowe
any
thing
sauing
him
.
For
seeing
that
the
Father
hath
made
manifest
himselfe
wholy
in
him
:
he
meaneth
to
be
wise
without
God
,
which
is
not
content
with
Christ
alone
.
If
it
like
you
to
expounde
it
of
the
Mysterie
,
the
meaning
shal
be
,
that
all
the
wisedome
of
the
Godly
shall
be
included
in
the
Gospel
,
whereby
God
is
reuealed
vnto
vs
in
his
Sonne
.
And
he
saith
that
the
treasures
are
hidden
,
because
they
appeare
not
out
to
be
seene
in
great
glittering
and
gallant
shewe
,
but
they
lye
as
it
were
hidden
rather
vnder
the
humilitie
and
basenesse
of
the
crosse
,
and
vnder
simplicity
which
is
contemptible
.
For
the
preaching
of
the
crosse
(
as
we
haue
it
to
the
Corinthians
)
is
alwayes
foolishnesse
vnto
the
world
.
Betweene
Wisedome
and
Vnderstanding
in
this
place
I
put
no
great
difference
,
because
doubling
of
a
thing
so
muche
auayleth
to
augment
the
matter
,
as
if
he
should
haue
sayde
there
can
bee
founde
else
where
no
iote
of
knowledge
,
instruction
,
learning
,
or
wisedome
.
4
This
I
say
least
any
body
.
Because
the
deuises
&
inuentions
of
men
(
as
afterwarde
we
shall
see
)
haue
a
shew
or
kynde
of
wisdome
,
the
myndes
of
the
Godlye
must
bee
preuented
by
this
perswasion
that
the
onelye
knowledge
of
Christ
is
ynough
and
ynough
.
And
surely
this
is
the
Ray
which
maye
lock
vp
the
gate
agaynste
all
wicked
erroures
.
For
what
was
the
cause
that
men
wrapped
themselues
in
so
many
vngodly
opinyons
,
in
so
many
idolatries
,
in
so
many
folish
speculations
,
but
because
they
despised
the
simplicitie
of
the
Gospell
,
and
were
bold
to
aspire
higher
?
Whatsoeuer
errours
than
is
in
the
papacie
,
they
maye
thanke
this
vngratefulnesse
of
it
,
that
being
not
content
with
Christ
alone
,
they
gaue
themselues
to
straunge
doctrines
.
Well
therefore
doth
the
Apostle
to
the
Hebrewes
,
while
hee
minded
to
exhort
the
faythfull
that
they
should
not
suffer
themselues
to
be
carried
away
with
straunge
or
new
doctrines
,
vse
this
foundation
firste
of
all
,
Christ
yesterday
,
and
to
daye
,
and
for
euer
.
with
whiche
worde
hee
signifieth
that
they
are
out
of
daunger
who
abide
in
Christ
and
that
they
are
laide
open
to
all
deceites
and
subtelties
,
which
thinke
not
Christ
sufficient
.
So
Paule
here
willeth
,
that
whosoeuer
he
is
that
will
not
be
deceiued
,
must
be
armed
with
that
principle
,
(
namely
)
It
is
not
lawfull
for
a
Christian
man
,
to
sauour
any
thing
but
Christ
.
Although
whatsoeuer
shall
be
broughte
afterwarde
haue
neuer
so
bewetifull
a
coloure
,
yet
nothing
will
bee
done
,
it
shall
worke
nothing
.
To
bee
briefe
there
shall
be
no
likelyhoode
nor
perswading
speeche
which
shall
bende
but
euen
the
bredth
of
a
finger
the
heartes
of
them
who
haue
addicted
their
myndes
to
Christe
.
A
place
truely
to
be
commended
highly
.
for
as
he
hath
preuented
or
stopped
all
wicked
opinyons
and
doctrines
,
who
hath
taught
men
to
know
nothing
beside
Christ
;
so
the
same
is
the
waye
,
whereby
we
may
at
this
daye
destroy
and
hurle
down
the
whole
Papacie
,
as
that
which
euidently
appeareth
compact
and
made
out
of
the
ignoraunce
of
Christ
.
5
For
although
in
body
I
am
absent
,
yet
in
spirite
am
I
with
you
.
Lest
any
man
should
obiect
,
that
warning
or
admonishing
were
skant
seasonable
from
a
place
so
farre
distaunt
,
hee
sayeth
that
his
loue
towarde
them
causeth
that
hee
is
presente
with
them
in
spirite
,
and
iudgeth
,
as
it
were
of
the
presente
case
,
what
is
expedient
for
them
.
And
by
praysing
the
estate
they
presentlye
were
in
,
hee
warneth
them
that
they
slyde
not
nor
bende
therefrom
.
Reioysing
,
sayeth
hee
,
and
seeing
,
that
is
to
saye
,
because
I
see
.
For
the
copulatiue
hath
the
force
of
a
causall
,
whiche
is
muche
vsed
of
the
Latines
and
Greekes
.
It
is
as
much
as
if
he
should
saye
,
Go
on
as
you
haue
begon
,
for
I
know
that
hitherto
you
haue
healde
a
righte
course
,
for
the
distaunce
of
the
place
letteth
not
that
I
should
not
see
you
with
the
eyes
of
my
minde
.
Your
order
and
stedfastnesse
.
He
putteth
two
thinges
,
in
which
consisteth
the
perfection
of
the
Church
,
viZ.
order
amongst
themselues
,
and
fayth
in
Christ
.
Signifiing
by
order
as
well
consent
,
as
,
well
ordred
maners
,
and
the
whole
discipline
.
He
praiseth
their
fayth
by
their
constancie
and
stedfastnesse
,
declaring
that
it
is
a
vayne
shadow
of
fayth
,
whereas
the
mind
wauereth
and
altereth
betweene
diuerse
opinions
.
6
As
therfore
ye
haue
taken
on
you
Christ
Iesus
the
Lord
,
walke
ye
in
him
.
7
Rooted
in
him
,
and
builte
,
and
confirmed
in
fayth
,
as
ye
are
taught
,
abounding
in
the
same
with
thankesgiuing
.
6
As.
)
Vnto
prayse
he
ioyneth
exhortation
,
in
which
he
teacheth
that
it
will
nothing
profite
them
that
they
haue
once
receaued
Christ
,
except
they
abide
continuallye
in
him
.
Furthermore
in
that
the
false
Apostles
alleage
the
name
of
Christe
,
to
deceaue
and
beguile
:
he
twise
preuenteth
this
danger
while
he
biddeth
them
go
forwarde
as
they
had
bene
taught
,
and
as
they
had
receaued
Christ
.
For
with
these
wordes
he
admonisheth
,
that
so
constantly
must
they
stick
to
the
doctrine
whiche
Epaphras
deliuered
and
they
embraced
,
that
they
take
heede
to
themselues
for
(
admitting
)
any
other
doctrine
&
fayth
.
As
Esay
said
,
chap.
30.21
.
This
is
the
way
,
walke
in
it
.
And
truelye
so
must
we
vse
the
matter
that
the
truth
of
the
Gospell
,
after
it
is
manifested
vnto
vs
,
must
be
vnto
vs
a
brasen
wall
,
to
fende
of
all
deceites
.
And
with
three
Metaphors
,
doth
he
set
out
what
maner
constancie
of
fayth
he
requireth
of
them
.
The
first
is
in
the
worde
Walke
.
For
he
compareth
the
pure
doctrine
of
the
Gospell
,
as
they
learned
it
,
to
a
certayne
and
playne
way
:
which
whosoeuer
keepeth
,
shall
be
out
of
daunger
of
error
and
going
awrie
.
He
exhorteth
them
then
if
they
wil
not
go
out
of
the
way
,
that
they
turne
not
out
of
the
course
or
walke
which
they
haue
begonne
.
The
second
met●phor
is
taken
of
trees
.
for
as
a
tree
spreading
his
rootes
deape
in
the
ground
hath
sustentation
and
defence
ynough
to
abide
all
the
forces
of
windes
and
stormes
:
so
if
any
bee
fixed
in
Christ
deepely
and
thorowly
,
as
in
a
strong
rote
,
he
can
by
no
subtill
deuises
of
Sathan
bee
hurled
downe
from
a
right
state
.
Contrarywise
if
any
doe
not
groundfaste
his
rootes
in
Christ
,
hee
will
easily
be
caried
about
with
euerye
blast
of
doctrine
,
no
otherwise
than
a
tree
that
is
defenced
with
no
rootes
,
at
the
first
blast
is
turned
vp
.
The
third
metaphor
is
of
building
.
for
an
house
which
is
not
supported
with
a
foundation
,
will
quicklye
fall
.
The
like
happeneth
to
them
who
leane
vpon
other
shores
then
Christ
:
or
else
who
are
not
stronglye
founded
in
him
,
but
haue
the
house
of
their
faith
as
it
were
doubtfull
and
hanging
by
meanes
of
their
weakenesse
and
lyghtnesse
.
These
two
things
are
to
be
marked
in
the
words
of
the
Apostell
:
viz.
that
the
firmenes
of
them
who
rest
vpon
Christ
muste
be
vnmoueable
:
and
theire
course
or
proceeding
neuer
a
whit
doubtfull
,
or
endangered
vnto
error
.
and
this
is
an
excellent
prayse
of
faythe
by
the
effecte
.
Secondlye
,
so
long
muste
we
profite
in
Christ
,
as
vntill
wee
haue
taken
deepe
rooting
in
him
.
Wherof
we
maye
gather
readyly
,
that
they
doe
onely
goe
astraye
by
by
wayes
and
are
disquieted
hither
and
thether
,
that
hold
not
Christ
.
7
And
confirmed
in
faith
.
He
repeateth
the
selfe
same
without
figure
,
whith
he
had
spoken
by
metaphors
:
namely
the
goinge
forward
on
the
way
,
the
defencing
of
the
roote
,
and
shoring
or
vpholding
of
the
foundation
,
to
be
the
firmenes
and
constancy
of
fayth
.
And
note
,
in
that
they
were
well
taught
,
this
reason
was
set
forth
vnto
them
,
to
the
ende
that
safely
and
surely
they
might
fasten
their
●oote
in
that
fayth
which
they
had
tried
.
Abounding
.
He
wil
not
onely
haue
them
stand
vnmoueable
,
but
encrease
euery
day
more
and
more
.
Whereas
he
addeth
,
With
thankes
giuing
,
he
will
alwayes
haue
them
myndfull
whence
faith
it selfe
commeth
:
that
they
be
not
puffed
vp
with
arrogancie
,
but
rather
that
they
repose
themselues
with
feare
in
the
gift
of
God
.
And
certainly
vnthankfulnesse
is
very
often
in
fault
,
why
the
light
of
the
Gospel
,
as
also
other
the
graces
of
God
are
taken
from
vs
.
8
Tak●●eede
least
any
robbe
you
through
Philosophy
and
vayne
deceite
,
after
the
tradition
of
men
,
after
the
elements
of
the
world
,
&
not
after
Christ
.
9
Because
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
.
10
And
ye
are
fulfilled
in
him
,
who
is
the
heade
of
all
principalitie
and
power
:
11
In
whome
ye
are
also
circumcised
with
Circumcision
not
made
with
hand
by
putting
off
the
body
of
the
sinnes
of
the
flesh
,
by
Circumcision
I
say
of
Christ
.
12
Being
buried
together
with
him
by
Baptisme
:
in
whom
also
ye
are
risen
by
the
faith
of
the
efficacie
of
God
,
who
hath
raised
him
from
the
dead
.
8
Take
heede
lest
any
.
Agayn
it
teacheth
them
against
what
poyson
the
preseruatiue
which
he
gaue
them
ought
to
be
taken
.
For
although
that
[
I
meane
a
firme
fayth
]
be
a
common
remedie
agaynst
all
the
deceites
of
the
deuill
,
as
I
haue
sayd
:
yet
had
it
at
that
time
a
peculiar
vse
among
the
Colossians
,
vnto
which
it
ought
to
be
applyed
.
Take
heede
,
saith
he
,
lest
any
robbe
you
.
He
vseth
a
very
fit
tearm
.
for
he
alludeth
vnto
theeues
,
who
when
they
cannot
violently
steale
the
whole
flock
,
than
do
they
by
subtletie
driue
away
some
of
the
Cattel
.
So
maketh
he
the
church
Christs
sheepefolde
,
and
the
hurdles
or
closures
hereof
,
the
pure
doctrine
of
the
Gospell
.
Vs
than
that
are
the
sheepe
of
Christe
,
he
declareth
to
rest
in
safetie
,
as
long
as
wee
holde
the
vnitie
of
fayth
,
and
he
maketh
the
false
Apostles
like
to
Theeues
whiche
carye
vs
awaye
from
the
foldes
.
Wilt
thou
then
be
reckoned
in
the
flock
of
Christ
,
wilte
thou
abide
in
his
foldes
?
bende
not
the
bredth
of
a
nayle
from
the
puritie
of
doctrine
.
For
vndoubtedlye
Christ
will
doe
the
duetie
of
a
good
Pastor
Sheaphearde
with
shielding
vs
,
if
we
will
heare
his
voyce
only
,
and
refuse
the
voyces
of
others
.
To
be
breefe
,
the
10.
chapter
of
Iohn
,
is
an
exposition
of
this
present
place
.
By
Philosophie
.
Because
many
haue
●●te●
lye
thoughte
that
Paule
in
this
place
doeth
condemne
Philosophie
,
it
must
be
defined
what
he
meaneth
therby
.
In
my
iudgement
he
vnderstandeth
,
whatsoeuer
men
do
inuent
of
their
own
heads
,
while
they
will
haue
a
smack
of
th●ir
●●●ne
sence
:
and
that
not
withoute
some
fayre
pretence
or
colour
of
reason
,
that
in
shew
it
may
be
probable
.
For
there
is
not
much
adoe
about
reiecting
the
inuentions
of
men
,
when
they
haue
no
commendation
or
setting
out
:
but
aboute
them
that
deceiue
the
myndes
with
a
deceitful
opinion
of
wisedome
.
Or
if
any
had
rather
haue
it
spoken
at
a
word
,
Philosophie
is
nothing
else
but
a
perswading
maner
of
speech
,
which
insinuateth
or
shouldreth
in
it selfe
by
fayre
and
plausible
reasons
into
the
myndes
of
men
.
Such
I
graunt
shal
all
the
slie
reasons
of
Philosophers
bee
,
if
they
put
too
ought
of
their
owne
to
the
pure
word
of
God
.
therefore
Philosophie
shal
be
no
other
thing
but
a
corrupting
of
pure
doctrine
,
if
it
be
mingled
with
Christ
.
But
let
vs
bere
in
mynde
that
Paule
vnder
the
name
of
Philosophy
,
hath
onlye
condemned
all
forged
doctrines
,
which
spring
out
of
mans
brayn
,
whatsoeuer
colour
or
shew
of
reason
(
besides
)
they
haue
.
That
which
followeth
next
of
vaine
deceit
,
I
doe
thus
interprete
,
Beware
of
Philosophie
,
which
is
nothing
else
but
a
vayn
deceyte
.
After
the
tradition
of
men
.
He
doth
more
nighly
shewe
what
Philosophie
he
misliketh
:
and
also
in
two
respects
he
reproueth
it
of
vanitie
:
because
it
is
not
according
to
Christ
,
but
according
to
the
rules
of
men
,
and
is
placed
in
the
elementes
of
the
Worlde
Note
that
hee
setteth
Christe
opposite
and
agaynste
both
the
Elementes
of
the
Worlde
,
and
also
the
Traditions
of
men
.
whereby
hee
meaneth
,
that
whatsoeuer
is
forged
in
the
brayne
of
man
,
is
not
agreeable
vnto
Christ
,
who
is
appoynted
to
vs
an
only
Teacher
from
the
Father
,
to
retayne
vs
in
the
simplicitie
of
the
Gospell
.
And
that
(
simplicitie
)
is
corrupted
euen
with
a
little
leauen
of
mans
traditions
.
He
meaneth
in
like
manner
that
all
those
doctrines
are
contrarye
vnto
Christ
which
place
in
the
elements
of
the
worlde
the
worshipping
of
God
,
which
we
know
by
the
rule
of
Christ
to
be
spirituall
:
which
doctrines
also
entangle
the
minds
of
men
with
those
trifles
and
toyes
,
whereas
Christ
calleth
vs
straight
vnto
him
.
But
what
calleth
he
Elements
of
the
world
?
no
doubt
but
hee
calleth
ceremonies
so
.
for
by
and
by
after
for
an
Example
hee
bringeth
forth
one
kinde
of
them
,
namely
Circumcision
.
And
why
he
so
calleth
them
,
two
reasons
are
vsuallye
brought
.
some
thinke
it
to
bee
a
Metaphor
:
so
that
elemenets
are
rudimentes
meete
for
Children
,
which
bring
not
to
perfection
of
doctrine
.
some
take
them
in
a
proper
signification
or
meaning
for
outward
thinges
and
such
ss
are
subiect
to
corruption
,
which
serue
nothing
to
the
kingdome
of
God
.
the
former
exposition
doth
more
like
me
as
also
Galat.
4.3
.
9
Because
in
him
dwelleth
.
The
reason
why
those
elements
of
the
worlde
,
whiche
are
the
traditions
of
men
,
agree
not
with
Christ
.
for
they
are
additions
to
supply
defect
or
want
,
as
they
say
.
But
in
Christ
is
perfection
,
to
which
nothing
can
be
added
.
Therefore
whatsoeuer
men
mingle
in
of
their
own
heades
,
it
fighteth
with
the
nature
of
Christ
because
it
condemneth
him
of
imperfection
,
and
insufficiencie
This
argument
alone
is
ynough
to
confute
all
the
fained
deuises
of
the
papistes
.
For
to
what
end
belong
they
but
to
make
vp
&
bring
to
perfection
,
the
which
is
begon
in
Christ
?
but
this
reproch
agaynst
Christ
is
not
to
be
born
.
They
saye
in
deede
that
they
adde
nothing
to
Christ
:
because
they
(
I
meane
elements
)
are
a
peece
of
Christianitie
which
they
haue
tied
or
patched
to
〈◊〉
Gospell
.
but
they
escape
not
with
that
kynde
of
Cauill
.
For
Paule
speaketh
not
of
an
imagined
Christ
but
of
a
Christ
preached
,
who
hath
reuealed
himselfe
by
a
certayne
and
sure
doctrine
.
Furthermore
where
he
sayth
that
,
The
fulnesse
of
the
Godhed
dwelleth
in
Christe
,
he
meaneth
no
other
thing
but
that
God
wholy
is
founde
in
him
:
so
that
he
,
longeth
after
a
thing
that
is
better
and
more
excellent
than
God
,
who
is
not
content
with
Christ
alone
.
The
summe
is
that
God
hath
exhibited
himselfe
vnto
vs
in
Christ
fully
and
wholy
.
The
interpreters
doe
sundrye
wayes
expounde
the
Aduerbe
,
bodily
.
I
doubt
not
but
that
it
is
put
vnproperlye
,
for
substantiallie
.
for
he
setteth
opposite
this
manifestation
which
we
haue
in
Christ
,
vnto
all
other
manifestations
that
euer
were
.
For
God
hath
often
exhibited
himselfe
vnto
men
,
but
that
in
part
(
onelye
)
.
but
in
Christ
he
wholye
communicateth
himselfe
vnto
vs
.
Otherwhere
also
he
hath
manifested
himselfe
,
but
in
figures
,
or
power
and
grace
.
but
in
Christe
hee
hath
essentiallye
appeared
vnto
vs
.
So
is
fulfilled
that
,
1.
Iohn
2.23
.
Hee
that
hath
the
Sonne
,
hath
also
the
Father
.
For
they
haue
God
truly
present
,
&
altogether
haue
the
fruition
of
him
,
who
haue
Christ
in
profession
.
10
And
ye
are
fulfilled
in
him
.
He
addeth
that
that
perfect
essence
of
the
Godhead
which
is
in
Christ
,
in
this
respecte
doth
auayle
vs
,
that
we
should
be
also
perfect
in
him
:
as
if
he
shold
say
,
Wheras
God
wholy
hath
his
abiding
in
Christ
,
therefore
it
is
[
that
he
hath
so
]
,
that
we
obtaining
him
,
may
possesse
in
him
a
ful
and
sure
possession
.
Therefore
they
doe
double
iniurie
to
God
,
who
content
not
themselues
in
Christ
alone
.
for
beside
that
that
they
derogate
from
the
glorie
of
God
,
by
desiring
and
seeking
after
somewhat
aboue
his
perfection
:
they
are
also
vnthankefull
,
in
that
they
seeke
else
where
that
which
already
they
haue
in
Christ
.
Yet
Paule
meaneth
not
,
that
Christ
his
perfection
is
poured
ouer
into
vs
,
but
that
it
is
in
him
wherwith
we
may
be
fulfilled
,
so
that
nothing
any
more
shal
be
lacking
vnto
vs
.
Which
is
the
head
.
He
hath
againe
put
in
this
peece
for
cause
of
the
Angels
,
meaning
that
the
Angels
also
shal
be
ours
if
we
haue
Christ
.
but
hereof
afterwarde
.
But
in
the
meane
while
we
must
thinke
on
this
,
that
we
are
vp
and
downe
enclosed
with
grates
,
lest
our
faith
should
step
but
euen
a
little
aside
from
Christ
.
11
In
whome
also
ye
are
circumcised
.
Hereof
appeareth
that
he
had
controuersie
with
the
false
Apostles
who
mingled
the
law
with
the
Gospell
,
and
by
that
meanes
they
made
Christ
as
it
were
hauing
two
shapes
or
fashions
.
And
he
nameth
one
kynd
for
example
sake
.
He
proueth
the
Mosaicall
circumcision
not
only
superfluous
,
but
also
quite
contrarie
to
Christ
,
because
it
destroyeth
the
spirituall
circumcision
of
Christ
.
For
to
this
ende
was
Circumcision
giuen
vnto
the
fathers
,
that
it
mighte
be
the
figure
of
a
thing
absent
.
they
therefore
that
keepe
still
the
figure
now
that
Christ
is
come
,
do
denie
that
to
be
fulfilled
which
doth
figure
.
Let
vs
remember
than
the
outward
circumcision
is
here
compared
with
spirituall
(
circumcision
)
no
otherwise
than
the
figure
with
the
truth
.
A
figure
is
of
a
thing
absent
.
it
doth
than
put
awaye
the
presence
of
the
very
thing
it selfe
.
This
is
it
than
that
Paule
contendeth
for
,
because
in
Christ
is
fulfilled
that
whiche
was
shadowed
in
circumcision
made
with
hand
:
(
and
)
that
now
there
is
of
the
same
neyther
profite
nor
vse
.
Than
he
pronounceth
it
to
be
the
Circumcision
of
Christ
,
which
is
made
in
the
hart
:
and
therfore
that
that
outward
circumcision
is
not
now
in
any
wise
required
:
because
that
whereas
the
thing
it selfe
is
extant
,
that
shadowing
signe
vanisheth
,
as
hauing
no
place
but
where
the
thing
it selfe
is
away
.
By
putting
of
the
body
.
He
calleth
that
masse
or
lumpe
,
which
is
compact
of
all
vices
,
a
Body
,
by
a
fine
Metaphor
.
For
as
we
are
closed
about
with
our
bodyes
:
so
also
are
wee
enwrapped
on
euery
side
with
a
stack
or
heape
of
vices
.
And
as
the
body
is
framed
and
compact
of
diuers
members
,
all
and
singular
which
haue
their
proper
actions
and
offices
:
so
out
of
that
heape
of
corruption
all
sinnes
do
poure
out
as
members
and
partes
of
the
whole
.
There
is
the
like
maner
of
speeche
Ro.
6.13
.
He
taketh
fleshe
,
after
his
manner
for
nature
corrupted
.
The
body
of
the
sinnes
of
the
flesh
,
than
is
the
olde
man
with
his
workes
.
Only
in
the
maner
of
speaking
there
is
a
diuersitie
:
because
properly
in
this
place
he
blaseth
out
the
masse
of
vices
,
which
spring
from
nature
being
corrupted
.
This
he
saith
we
obtayne
by
Christ
,
that
regeneration
wholy
is
his
benefite
.
He
it
is
that
circumciseth
the
foreskin
of
our
harte
,
that
is
,
which
mortifieth
all
the
concupiscences
of
the
flesh
,
not
with
his
hande
,
but
by
his
spirite
.
Therefore
in
him
is
extante
and
manifest
the
truth
and
very
thing
of
the
figure
.
12
Being
buried
with
him
by
Baptisme
.
Hee
declareth
as
yet
more
plainly
the
manner
of
spirituall
circumcision
.
namely
for
that
wee
being
buried
with
Christe
,
are
pertakers
of
his
death
.
Hee
doeth
by
name
teache
that
wee
obtayne
that
by
Baptisme
that
it
may
the
better
appeare
,
that
there
is
no
vse
of
Circumcision
vnder
the
kingdome
of
Christe
.
For
some
might
else
obiect
,
Why
puttest
thou
away
Circumcision
vnder
this
pretence
,
because
the
effecte
thereof
is
in
Christe
?
Obiection
.
was
not
Abraham
circumcised
also
spirituallye
?
and
yet
this
lected
not
but
that
he
should
adde
a
signe
to
the
thing
?
outwarde
Circumcision
therefore
is
not
superfluous
,
although
the
inwarde
(
Circumcision
)
be
geuen
by
Christ
.
Answer
.
Paule
preuenteth
suche
manner
of
obiection
,
by
making
mention
of
Baptisme
.
Christ
,
sayth
he
,
worketh
in
vs
spirituall
Circumcision
,
that
old
sign
which
was
in
force
vnder
Moses
not
comming
in
place
,
but
Baptisme
.
Baptisme
than
is
the
signe
of
the
thing
exhibited
and
plainly
set
out
which
Circumcision
did
figure
while
it
was
absente
and
awaye
.
It
is
an
argument
taken
of
the
gouernment
which
God
hath
ordayned
.
for
they
that
hold
still
circumcision
,
deuise
a
way
of
dispensation
and
gouernmente
cleane
contrarye
to
that
which
God
hath
appointed
.
In
that
he
saith
,
We
are
buried
with
Christ
,
is
more
than
to
be
cruci●●ed
(
with
him
)
.
for
burying
setteth
out
a
perpetuall
progresse
or
continuaunce
of
mortification
.
Whereas
he
teacheth
this
is
done
by
Baptisme
,
as
also
he
doth
,
Rom.
6
4.
he
speaketh
as
he
is
wont
,
attributing
efficacie
to
the
Sacrament
,
left
in
vayne
it
shoulde
signifie
that
which
is
not
.
By
Baptisme
than
we
are
buried
with
Christ
,
because
Christ
doth
therewithall
effectually
performe
mortification
which
in
Baptisme
he
signifieth
:
that
the
thing
maye
bee
ioyned
with
the
signe
.
In
whome
ye
haue
also
risen
.
He
amplifieth
the
grace
which
we
obtaine
in
Christ
,
which
goeth
farre
before
circumcision
.
Wee
are
not
onely
grafted
into
the
death
of
Christ
,
sayth
he
,
but
we
rise
agayne
also
in
newnesse
of
life
.
wherefore
the
more
iniurious
are
they
against
Christ
,
which
assay
to
bring
vs
agayne
to
Circumcision
.
And
he
addeth
,
By
the
faith
.
for
verily
by
it
we
take
hold
of
that
which
is
offred
vnto
vs
in
Baptisme
.
But
what
fayth
?
(
forsooth
)
of
his
Efficacie
or
working
.
whereby
he
meaneth
that
fayth
hath
here
foundation
in
the
power
of
GOD
.
But
because
Fayth
rometh
nor
straieth
not
about
in
a
confused
and
(
as
they
saye
)
an
indefinite
contemplation
of
the
power
of
God
:
he
setteth
out
what
efficacie
they
ought
to
respect
,
namely
that
wherewith
he
hath
raised
vp
Christ
from
the
dead
.
And
he
taketh
it
as
graunted
;
because
it
is
vnpossible
that
the
faithfull
should
be
pulled
away
from
their
hedde
,
that
that
power
which
hath
shewed
forth
it self
in
Christ
,
should
in
like
maner
be
proued
out
vpon
them
all
.
13
And
ye
when
ye
were
dead
by
sinnes
,
and
in
the
vncircumcision
of
the
flesh
,
hath
hee
together
quickned
with
him
,
by
forgiuing
you
al
your
sinnes
.
14
And
hauing
put
out
the
handwriting
in
decrees
which
was
agaynst
vs
,
which
was
contrary
to
vs
,
and
that
hath
he
taken
out
of
the
way
being
fastened
to
the
Crosse
.
15
Spoyling
principalities
and
powers
hath
led
them
along
openly
,
triumphing
ouer
them
in
it
.
13
And
ye
when
ye
were
dedde
.
That
whiche
in
generall
wise
he
hath
discoursed
,
he
admonished
the
Colossians
,
to
consider
in
themselues
:
which
is
a
very
effectuall
maner
of
teaching
.
Fardermore
seing
they
were
Gentils
when
they
were
conuerted
vnto
Christ
,
he
therby
warneth
them
how
strang
a
thing
it
were
to
skippe
ouer
from
Christ
to
the
ceremonies
of
Moses
.
Ye
were
,
sayth
he
,
dead
in
vncircumcision
.
This
word
may
be
taken
ether
in
a
proper
signification
or
else
metaphorically
.
if
you
take
it
properly
,
the
sence
shall
be
,
Vncircumcision
is
a
symboll
or
badge
of
estrangement
from
God
,
for
where
the
couenaunt
of
grace
is
not
,
there
is
vncleannesse
,
and
thereof
commeth
the
curse
and
damnation
.
But
God
hath
called
you
from
vncircumcision
to
himselfe
:
and
therfore
from
death
.
So
should
he
make
vncircumcision
not
the
cause
of
death
:
but
a
testimony
and
witnesse
that
they
were
straungers
from
God
.
And
wee
know
that
men
liue
not
any
otherwise
,
than
while
they
cleaue
to
their
God
,
who
alone
is
their
life
.
Whereof
it
followeth
that
all
the
vngodlye
,
while
they
seeme
in
their
owne
conceits
to
be
very
liuely
and
fresh
yet
are
they
spiritually
deade
.
By
this
meanes
this
place
would
agree
with
the
seconde
chapter
to
the
Ephesians
verse
11.
where
it
is
sayd
,
You
must
remember
that
in
time
past
when
you
were
Gentils
,
and
called
vncircumcision
of
that
Circumcision
which
is
made
with
hande
in
the
flesh
,
at
that
time
you
were
without
Christ
,
seperated
from
the
gouernment
of
Israell
,
and
straungers
from
the
promises
.
But
Metaphorically
it
should
be
an
allusion
to
naturall
vncircumcision
:
but
yet
Paule
should
speake
here
of
the
stubbornnesse
of
mans
hart
agaynst
God
,
and
of
nature
distained
with
naughty
affections
or
motions
.
I
rather
hold
the
former
exposition
,
because
it
agreeth
better
with
the
texte
.
For
Paule
maketh
mention
that
vncircumcision
was
no
let
but
that
they
should
be
partakers
of
the
lyfe
of
Christ
.
Whereof
it
followeth
,
that
Circumcision
derogateth
or
taketh
from
the
grace
of
God
,
that
which
alreadye
they
had
obtayned
.
In
that
he
ascribeth
death
vnto
vncircumcision
,
he
doth
it
not
as
vnto
the
cause
,
but
as
to
the
badge
or
marke
[
thereof
]
.
as
he
doth
in
that
other
place
to
the
Epesians
,
which
I
haue
alleaged
.
And
it
is
often
vsed
in
the
Scripture
,
by
priuation
of
the
signe
,
to
note
the
priuation
of
the
thing
,
as
Ge.
3.22
.
Least
happilye
Adam
eate
of
the
fruite
of
life
,
and
liue
.
For
the
tree
did
not
giue
life
:
but
after
it
was
taken
awaye
it
was
the
sign
or
badge
of
death
.
Paul
in
this
place
hath
breefely
set
forth
both
,
he
sayth
they
were
dead
through
sinnes
.
this
is
the
cause
:
for
sinnes
do
separate
vs
from
God
.
He
putteth
too
,
In
the
vncircumcision
of
the
flesh
.
This
was
the
outwarde
vncleannesse
,
a
testimonie
of
spirituall
death
By
forgiuing
you
,
God
in
deede
doth
not
quicken
vs
by
onely
forgiuenesse
of
sinnes
:
but
in
this
place
he
doth
peculiarly
make
mention
thereof
:
because
free
reconciliation
with
God
,
whiche
ouerthroweth
righteousnesse
of
workes
,
doth
specially
belong
to
the
present
cause
,
wherein
he
discourseth
about
abrogating
&
doing
a
way
of
ceremonies
as
more
largely
he
hath
treated
in
the
Epistle
to
the
Galathians
.
For
the
false
Apostles
in
establishing
ceremonies
,
did
binde
the
consciences
with
a
snare
,
from
which
Christ
hath
loosed
them
.
14
Hauing
put
out
the
handwriting
.
Now
doth
he
hande
to
hande
cope
with
the
false
Apostles
.
For
this
was
the
state
of
the
case
,
Whether
the
keeping
of
ceremonies
were
necessarye
vnder
the
kingdome
of
Christ
.
But
Paule
contendeth
,
that
ceremonies
were
abolished
,
and
that
he
may
proue
it
,
hee
compareth
them
to
a
handwriting
,
whereby
God
holdeth
vs
as
it
were
bounde
,
so
that
we
cannot
denye
our
guiltinesse
or
debt
.
Nowe
he
sayth
we
haue
so
bene
deliuered
from
guiltinesse
,
that
the
handwriting
also
hath
bene
put
out
,
that
it
shoulde
not
be
extant
in
memorie
.
We
vse
to
sub●●ribe
our
name
or
marke
with
our
hand
wherby
we
ratify
the
bond
or
writing
,
and
that
here
is
termed
Hand-writing
.
For
we
know
that
in
all
thinges
while
the
hand-writing
remaineth
the
bond
or
Obligation
is
of
force
:
but
after
the
handwriting
is
rased
,
or
torne
in
peeces
,
the
debter
is
free
and
acquited
.
Whereof
it
followeth
that
all
they
doe
diminishe
the
benefite
of
Christ
,
which
as
yet
vrge
ceremonies
:
as
though
we
were
not
by
him
acquited
and
set
free
.
for
they
restore
to
the
handwriting
the
force
which
it
had
,
that
they
maye
still
keepe
vs
endaungered
.
This
therefore
is
a
true
reason
in
diuinitie
,
to
proue
the
abolishing
of
ceremonies
:
because
if
Christ
hath
fully
and
perfectly
redeemed
vs
from
guiltinesse
and
out
of
daunger
,
he
ought
also
to
take
away
the
memoriall
of
the
Obligation
,
whereby
the
consciences
may
be
at
peace
,
and
quiet
in
the
sight
of
God
.
for
these
two
are
annexed
and
tied
together
.
Whereas
the
interpreters
doe
expounde
this
place
diuersly
,
there
is
none
of
them
doth
satisfie
me
.
Some
doe
thinke
that
Paule
speaketh
simplye
of
the
morall
Lawe
:
but
vntruely
.
for
Paule
is
accustomed
to
call
that
portion
(
of
the
lawe
)
which
is
placed
in
ceremonies
,
decrees
:
as
in
the
Epistle
to
the
Ephesians
,
and
a
little
after
.
Speciallye
the
place
to
the
Ephesians
chap.
2.
ver.
15.
manifestlye
proueth
,
that
Paule
in
this
place
speaketh
of
Ceremonies
.
And
therefore
better
doe
they
whiche
restrayne
it
to
Ceremonyes
:
but
in
this
poynte
they
also
are
deceyued
,
that
they
adde
not
a
reason
why
it
is
called
a
hand-writing
,
or
rather
they
alleage
or
assigne
a
cause
that
is
contrary
to
the
true
cause
indeede
:
neither
yet
doe
they
aptelye
applye
this
similitude
to
the
Texte
.
But
the
(
true
)
reason
is
,
that
all
the
ceremonies
of
Moses
hadde
with
them
some
confession
of
guiltinesse
,
which
bounde
the
followers
of
them
as
it
were
with
a
more
straight
bande
before
the
iudgement
of
GOD
.
As
for
example
,
What
other
thinges
were
the
washinges
,
but
a
testimonie
of
filth
and
vncleannesse
:
As
ofte
as
any
sacrifice
was
offred
vp
,
did
not
the
people
that
stoode
by
,
beholde
in
the
same
an
image
or
representation
of
their
own
death
?
For
when
men
didde
place
in
their
steede
a
harmelesse
beast
,
they
confessed
that
they
themselues
deserued
that
death
.
To
be
breese
,
looke
how
manye
rites
or
ceremonies
there
were
,
so
many
shewes
of
mens
guiltinesse
,
and
handwritinges
of
obligation
were
there
.
If
any
obiect
and
say
,
that
they
were
sacramentes
of
the
grace
of
God
:
as
at
this
daye
Baptisme
and
the
Eucharist
are
vnto
vs
:
the
aunswere
is
easie
.
for
two
thinges
are
to
be
considered
in
the
old
ceremonies
:
that
whiche
was
agreeable
vnto
the
tyme
,
and
than
that
which
lead
men
vnto
the
kingdome
of
Christ
.
Whatsoeuer
was
than
done
,
did
shewe
forth
nothing
else
but
an
obligation
or
binding
.
Grace
was
after
a
sorte
suspended
and
deferred
,
till
the
comming
of
Christ
.
not
that
the
fathers
were
excluded
from
the
same
,
but
they
had
no
present
shewe
thereof
in
their
ceremonies
.
For
they
did
see
nothing
beside
the
blood
of
beasts
in
sacrifices
:
and
in
their
washings
they
did
see
nothing
but
water
.
Therefore
as
concerning
the
present
vewe
or
shewe
,
guiltinesse
remayned
:
naye
rather
the
ceremonies
themselues
didde
seale
vp
and
signe
guiltinesse
.
After
this
maner
also
speaketh
the
Apostle
in
all
the
Epistle
to
the
Hebrues
:
because
he
setteth
Christe
directly
opposite
and
agaynste
the
ceremonies
.
But
howe
is
it
now
?
The
Sonne
of
God
by
his
death
hath
not
only
deliuered
vs
from
condemnation
of
death
,
but
to
the
end
our
acquiting
and
discharge
might
be
the
more
certayne
,
hee
hath
abrogated
and
done
away
those
ceremonies
,
that
there
should
appeare
no
remembraunce
or
monument
of
Obligation
or
building
.
This
is
ful
and
perfect
libertie
,
that
Christ
by
his
blood
hath
wiped
out
not
onely
our
sinnes
,
but
euery
hand
writing
that
might
testifie
that
we
were
guiltie
and
endaungered
vnto
God
.
Erasmus
in
his
translation
hath
disordred
and
confounded
the
text
set
down
by
Paule
,
while
he
thus
placeth
it
,
Which
was
contrary
to
vs
by
decrees
.
Therefore
holde
fast
,
as
it
is
true
and
naturall
,
this
reading
which
I
haue
set
down
.
He
hath
taken
out
of
the
way
,
Hauing
fastned
it
to
his
Crosse
,
He
sheweth
the
way
whereby
Christ
hath
rased
the
handwriting
.
for
as
he
fastned
to
his
crosse
our
curse
and
malediction
,
our
sinnes
,
and
paynes
also
due
to
vs
:
so
hath
he
done
in
like
maner
that
bondage
of
the
Law
,
&
what
soeuer
belongeth
to
the
bynding
of
our
consciences
.
For
being
fastned
to
the
crosse
he
toke
all
thinges
vpon
him
:
and
therfore
he
bound
them
,
that
they
might
haue
no
more
right
and
power
ouer
vs
.
15
Spoyling
principallities
.
Without
doubt
he
meaneth
the
Deuils
,
vnto
whom
the
Scripture
signeth
these
partes
,
in
that
they
accuse
vs
before
the
presence
of
God
.
But
Paule
sayth
they
are
vnarmed
,
so
that
they
can
bring
forth
nothing
againste
vs
,
the
witnesse
and
testee
of
our
guiltinesse
being
done
away
.
And
he
addeth
this
by
name
,
wherby
he
may
declare
that
the
victory
which
he
hath
gotten
for
himselfe
and
vs
ouer
Sathan
,
is
deformed
and
blotted
of
the
false
apostles
:
and
that
we
are
bereft
of
the
commoditie
thereof
,
whensoeuer
they
(
goe
about
to
)
restore
the
old
ceremonies
.
For
if
our
libertie
be
the
spoile
,
that
Christ
hath
taken
away
from
the
Deuil
,
what
doe
other
who
wil
bring
vs
backe
into
bondag
,
but
restore
vnto
Sathan
the
spoiles
,
whereof
he
was
cleane
stripped
?
Triumphing
ouer
them
in
it
.
The
greeke
speech
will
abide
that
we
maye
reade
In
himselfe
.
naye
rather
the
greater
number
of
bookes
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
an
aspiration
:
but
the
circumstaunce
of
the
place
doth
altogeather
require
,
that
we
reade
it
otherwise
.
for
that
which
shoulde
but
coldly
be
spoken
of
Christ
,
is
aptly
and
freelye
referred
to
the
crosse
.
For
as
before
he
compared
the
crosse
to
a
noble
Monument
of
victorye
,
or
to
the
pompe
of
a
triumphe
,
in
whiche
Christ
lead
about
his
enemies
:
so
also
now
doth
he
make
it
like
to
a
triumphant
chariot
,
in
whiche
hee
hath
bene
seene
ouer
all
the
company
.
For
although
in
the
crosse
there
was
nothing
but
a
curse
:
yet
it
was
so
swallowed
vp
through
the
power
of
the
sonne
of
GOD
,
that
after
a
sorte
it
putte
on
a
newe
qualitie
and
nature
.
For
no
iudgement
seate
was
so
honourable
,
no
princely
throne
so
stately
,
no
pompe
of
triumphe
so
notable
,
no
chariot
so
loftie
,
as
that
gallowtree
on
which
Christ
hath
subdued
death
,
and
the
deuill
the
prince
of
death
,
and
therefore
hath
vtterly
trodden
them
vnder
his
feete
.
16
Therefore
let
no
man
iudge
you
either
in
meate
,
or
in
drinke
,
or
in
a
peece
of
a
holydaye
,
or
of
the
newmoone
,
or
of
the
sabbothes
.
17
Which
are
a
shadow
of
thinges
to
come
,
but
the
body
is
of
Christ
.
18
Let
no
man
take
from
you
the
victorie
,
meaning
to
doe
it
in
lowlinesse
and
in
the
seruice
of
Angels
,
thrusting
himselfe
into
those
thinges
whiche
hee
hath
not
seene
,
in
vayne
being
pufte
vp
by
the
mynde
of
his
flesh
.
19
And
not
holding
the
head
,
whereof
the
whole
body
being
serued
or
ayded
&
knit
together
by
ioints
and
knittings
,
groweth
with
the
encrease
of
god
.
16
Therefore
let
no
man
.
That
which
afore
he
spake
of
Circumcision
,
hee
nowe
extendeth
to
the
difference
of
meates
and
dayes
.
For
Circumcision
was
the
first
order
or
degree
towarde
the
obseruing
of
the
lawe
:
and
then
other
thinges
followed
.
To
iudge
,
in
this
place
signifieth
to
make
one
guilty
of
a
fault
,
or
to
laye
on
religion
,
so
that
we
may
not
any
longer
be
free
.
He
denieth
it
than
to
be
in
the
power
of
men
,
to
make
vs
subiecte
to
the
obseruation
of
rites
and
ceremonies
which
Christe
by
his
death
hath
taken
away
,
and
hath
plucked
our
necks
from
the
yoke
of
them
,
that
we
should
not
suffer
our selues
to
be
enwrapped
with
the
lawes
which
they
make
.
And
he
doth
couertly
set
Christ
opposite
and
agaynst
all
m●n
,
lest
any
should
so
boldly
and
rashlye
extoll
himselfe
,
that
he
would
assaye
to
take
awaye
that
whiche
was
giuen
by
him
.
In
a
peece
of
a
holiday
.
Some
take
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
participation
or
partaking
.
Chrysostome
supposeth
that
therefore
he
sayde
a
Peece
,
because
they
kept
not
all
the
festiual
dayes
or
holydayes
:
neither
yet
did
they
exactly
keepe
holyday
according
to
the
prescription
&
appoyntment
of
the
law
:
which
(
prescription
)
was
put
out
.
Consider
whether
it
may
not
be
taken
for
segregating
or
parting
.
for
they
that
make
difference
of
dayes
,
doe
as
it
were
deuide
one
day
from
an
other
.
Such
particion
became
the
Iewes
,
that
they
should
keepe
holye
the
dayes
commaunded
by
parting
them
from
other
.
Among
Christians
such
deuidinges
are
ended
.
But
some
man
will
say
,
We
doe
as
yet
retayne
some
obseruation
of
dayes
.
I
aunswere
,
Wee
keepe
not
dayes
,
as
though
there
were
any
religion
in
holydays
,
or
as
though
it
were
not
lawfull
then
to
labour
:
but
to
haue
regarde
to
policie
or
gouernment
and
order
,
and
not
to
the
dayes
.
And
that
is
it
which
by
and
by
he
ioyneth
.
17
Which
are
a
shadow
of
things
to
come
.
)
Therefore
doth
he
set
at
freedome
Christians
from
keeping
them
,
because
they
were
shadowes
at
what
time
Christ
as
yet
after
a
sort
was
absent
.
For
he
setteth
shadowes
opposite
to
reuealing
or
manifesting
:
and
absence
or
beeing
awaye
to
exhibiting
or
shewing
forth
.
They
than
which
as
yet
follow
those
shadowes
,
doe
euen
like
,
as
if
one
woulde
consider
the
shape
or
fashion
of
a
man
by
his
shadowe
,
when
as
he
hath
the
man
himselfe
before
him
to
looke
vppon
.
For
Christ
is
already
made
apparaunt
vnto
vs
:
and
so
wee
haue
the
fruition
of
him
as
beeing
present
.
The
bodye
,
sayth
he
,
is
of
Christ
,
that
is
to
say
in
Christ
.
For
the
substaunce
of
those
thinges
,
which
the
ceremonies
in
time
past
did
figure
,
is
sette
forth
vnto
vs
before
our
eyes
in
Christe
:
for
that
he
contayneth
in
himselfe
,
whatsoeuer
they
signed
or
signified
to
come
to
passe
.
Therefore
eyther
he
ouerthroweth
the
manifest
shewing
or
manifestation
of
Christ
,
or
else
robbeth
Christe
of
his
power
and
vertue
,
&
as
it
were
maketh
him
empty
whiche
calleth
back
ceremonies
to
be
vsed
agayne
.
Therefore
if
anye
man
in
the
world
shall
vsurpe
vnto
himselfe
the
office
of
a
iudge
in
this
behalfe
let
vs
not
obay
him
:
seing
that
Christ
the
lawfull
iudge
hath
acquited
vs
and
set
vs
free
.
For
where
he
sayth
Let
no
man
iudge
you
,
hee
speaketh
not
to
the
false
Apostles
:
but
hee
forbiddeth
the
Colossians
that
they
put
their
neckes
vnder
an
vniust
yoke
.
In
deede
of
it selfe
to
abstayne
from
swynes
fleshe
,
hurteth
nothing
at
all
:
but
the
bynding
to
doe
it
is
pernicious
and
hurtful
,
because
it
maketh
voyd
the
grace
of
Christ
.
If
any
man
will
demaunde
,
What
shall
we
thinke
then
of
oure
Sacramentes
?
I
aunswere
that
they
differ
farre
from
the
ceremonies
.
For
as
Paynters
doe
not
paynte
forth
at
the
firste
draught
the
Image
with
liuely
colours
or
picture
like
,
but
first
doe
drawe
vnwroughte
and
diffusde
lynes
out
with
a
cole
:
so
vnder
the
lawe
the
representation
or
manifesting
of
Christe
,
was
vnpolished
and
as
it
were
of
the
first
hand
:
but
in
our
Sacramentes
he
is
behelde
as
set
forth
liuelye
.
Although
Paule
did
fetche
the
matter
further
of
:
for
he
setteth
opposite
the
bare
sight
of
the
shadow
agaynst
the
firmenesse
of
the
bodye
:
and
admonisheth
that
it
is
the
token
of
a
doting
or
franticke
person
,
to
take
holde
of
vayne
shadowes
,
when
hee
may
with
his
hands
handle
the
firme
and
solide
bodye
.
Furthermore
our
Sacramentes
doe
so
figure
Christ
beeing
absente
as
touching
sighte
and
distaunce
of
place
,
that
they
testifie
that
he
was
once
exhibited
and
shewed
,
and
nowe
also
doe
offer
him
to
bee
enioyed
.
They
are
not
therefore
bare
shadowes
:
but
rather
badges
and
tokens
of
the
presence
of
Christ
.
for
they
contayne
that
Yea
and
Amen
of
all
the
promises
of
God
,
whiche
is
manifested
in
Christ
.
18
Lest
any
take
from
you
.
)
He
alludeth
to
rumors
of
wrestlers
,
vnto
whome
the
victorye
is
on
this
condition
appoynted
,
if
they
faynte
not
in
the
middest
of
their
course
,
or
after
they
haue
begon
to
wrestle
.
Hee
putteth
them
in
mynde
than
that
the
false
Apostles
goe
aboute
nothing
else
but
to
take
from
them
the
victorye
:
because
they
leade
them
awaye
from
the
rightnesse
of
their
course
.
whereof
it
followeth
that
they
are
to
be
shunned
no
otherwise
than
most
contagious
plagues
.
And
the
place
is
dilligently
to
be
marked
:
that
all
they
who
leade
vs
away
from
the
simplicitie
of
Christ
,
do
craftily
bereaue
vs
of
the
rewarde
of
supernall
calling
.
Meaning
in
humilitie
.
Something
must
be
vnderstoode
,
and
therefore
in
the
Texte
I
haue
put
in
To
doe
it
.
For
he
sheweth
a
kynde
of
daunger
,
that
they
ought
to
take
heede
of
,
as
if
he
should
saye
,
They
mean
to
deceaue
you
of
the
victory
,
whatsoeuer
they
are
that
vnder
the
colour
of
humilitie
and
lowlinesse
,
commende
vnto
you
the
seruice
of
Ang●ls
.
For
this
they
purpose
,
that
you
leauing
the
onely
marke
should
wander
cleane
out
of
the
way
.
I
reade
lowlinesse
and
the
seruice
of
Angels
,
ioyning
them
together
.
for
the
later
of
these
followeth
the
former
.
As
at
this
daye
the
Papistes
,
while
they
deuise
like
Philosophers
about
worshipping
of
Sayntes
,
doe
pretende
the
same
.
For
they
gather
their
reason
from
the
debasing
or
humbling
of
man
,
therefore
wee
must
(
saye
they
)
seeke
Mediatours
,
that
may
helpe
vs
.
But
therfore
hath
Christ
humbled
and
debased
himselfe
,
that
wee
maye
goe
straight
vnto
him
,
although
we
be
miserable
and
wretched
sinners
.
I
knowe
that
seruice
of
Angels
,
is
otherwise
expounded
of
many
:
namely
for
such
seruice
as
is
deliuered
vnto
men
by
Angels
.
for
the
Deuill
vnder
this
tytle
doth
alwayes
sette
out
his
iuggelinges
and
deceites
.
The
Pope
at
this
daye
boasteth
all
the
trifles
,
wherewith
he
counterfeyteth
the
pure
seruice
of
God
,
to
be
reuelations
.
Euen
likewise
in
olde
tyme
didde
the
Cleargie
auouche
to
bee
by
hande
giuen
them
of
the
Aungels
,
whatsoeuer
superstitions
they
like
lying
Marchantes
tolde
of
or
taught
.
And
so
they
thinke
that
in
this
place
are
reprehended
all
fayned
and
forged
seruices
or
worshippinges
,
whiche
are
falsly
commended
and
sette
forth
vnder
the
Authoritie
of
Aungels
,
but
in
my
iudgement
he
doth
rather
reprehende
the
deuise
or
lye
of
seruing
the
Angels
.
For
which
respecte
so
diligentlye
did
he
enforce
himselfe
to
this
euen
by
and
by
after
the
beginning
of
the
Epistle
,
that
he
brought
the
Angels
vnder
subiection
,
that
they
might
not
darken
the
brightnesse
of
Christ
.
To
be
short
as
he
in
the
first
Chapter
made
his
way
to
take
away
ceremonies
:
so
did
he
in
like
maner
to
take
away
al
impediments
and
lets
which
plucke
vs
awaye
from
Christ
alone
.
among
which
which
is
the
seruice
of
Angels
.
Superstitions
persons
haue
from
the
beginning
worshipped
and
serued
Angels
,
that
by
their
help
they
might
haue
accesse
vnto
God
.
The
Platonicall
Philosophers
haue
infected
the
Christyan
Church
also
with
this
error
.
For
howsoeuer
Augustine
sharpely
inueieth
agaynste
them
in
his
tenth
booke
of
the
Citie
of
God
,
and
doth
greatly
condemne
whatsoeuer
they
reason
and
dispute
concearning
the
seruing
of
of
Angels
:
Yet
we
see
what
hath
come
to
passe
.
If
any
man
conferre
the
writinges
of
Plato
with
the
Popish
diuinitie
,
hee
shall
finde
that
they
haue
drawne
from
Plato
altogether
those
thinges
which
they
prattle
concearning
the
seruice
of
Angels
.
This
is
the
summe
,
Angels
must
be
honoured
,
suche
as
Plato
calleth
Demones
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
Because
of
their
happy
or
lucky
intercession
.
This
sentence
he
putteth
downe
in
Epinomide
:
and
confirmeth
it
in
Cratylus
,
and
many
other
places
.
And
what
doe
the
Papistes
differ
at
all
from
the
same
?
But
they
denye
not
(
say
you
)
the
Sonne
of
God
to
be
a
Mediator
.
No
more
doe
they
with
whom
Paule
contendeth
.
but
while
they
did
fayne
that
by
the
helpe
and
ayde
of
Angels
,
they
came
to
God
,
and
that
therefore
some
seruice
must
be
done
to
them
:
in
so
doing
they
did
place
the
Aungels
in
the
seate
of
Christ
,
and
decke
and
sette
them
out
with
the
office
of
Christe
.
Let
vs
than
know
that
Paule
in
this
place
doeth
condemne
all
forged
and
deuised
seruice
and
worshippinges
,
which
are
giuen
eyther
to
the
Angels
or
to
the
dead
,
as
though
after
Christe
,
or
with
Christ
,
they
should
be
helping
mediatours
.
For
euen
so
much
doe
we
depart
and
withdraw
our selues
from
Christe
,
as
we
do
set
ouer
the
lest
portion
of
that
which
is
proper
and
belonging
to
him
to
any
other
,
whether
the
same
be
Aungels
or
else
men
.
Thrusting
in
himselfe
into
these
thinges
which
he
hath
not
seene
.
The
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
participle
wherof
Paule
vseth
in
this
place
,
hath
sundrye
significations
or
meaninges
.
Whereas
Erasmus
following
Ierome
hath
translated
it
,
Going
loftily
or
proudly
,
it
would
not
amis
agree
(
with
the
text
)
,
if
in
any
allowed
authour
there
were
an
example
of
this
signification
.
For
we
see
dayly
with
how
great
boldnesse
,
and
with
what
a
maiestie
and
pride
rash
headed
persons
doe
define
or
determine
about
thinges
vnknowne
.
And
surely
in
the
presente
cause
whiche
Paule
hath
in
hande
,
there
is
apparaunt
a
notable
doctrine
.
for
when
the
Sorbonicall
Diuines
doe
trifle
about
the
intercession
or
meditation
of
Saynts
or
Angels
,
they
doe
as
it
were
oute
of
an
Oracle
pronounce
that
those
that
are
deade
knowe
and
see
our
necessities
,
because
they
see
all
things
[
as
they
saye
]
by
meanes
of
a
light
that
respecteth
or
shyneth
back
from
God
vpon
them
.
And
yet
what
is
lesse
certayne
?
naye
rather
what
is
more
obscure
doubtfull
and
intricate
?
But
such
forsooth
is
their
masterlike
licentiousnesse
,
that
boldlye
and
without
feare
they
auouche
that
which
not
onelye
they
themselues
knowe
not
,
but
that
whiche
cannot
bee
knowne
of
men
.
The
meaning
than
would
well
agree
,
if
that
signification
of
the
worde
were
any
thing
vsed
:
but
simplye
with
the
Greekes
it
is
taken
for
Jncedere
.
i.
to
goe
or
to
goe
on
it
sometyme
signifieth
also
to
enquire
or
seeke
after
.
If
it
like
you
so
to
take
it
in
this
place
,
Paule
then
reproueth
foolish
curiositie
,
in
searching
after
obscure
and
darke
matters
,
and
suche
thinges
as
are
hidden
and
farre
aboue
our
vnderstanding
.
But
in
my
conceyte
I
haue
attayned
the
mynde
and
meaning
of
Paule
,
and
haue
truely
and
faythfully
translated
it
,
after
this
maner
,
Thrusting
himselfe
into
those
thinges
which
he
hath
not
seene
.
For
the
common
signification
of
the
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
to
enter
solemnlye
into
an
inheritaunce
,
or
to
vsurpe
possession
,
or
to
sette
in
foote
to
a
place
.
Therefore
Budeus
hath
thus
translated
this
place
,
setting
in
foote
,
or
entring
on
the
possession
of
those
things
which
hee
hath
not
seene
:
whose
authoritie
I
haue
followed
,
but
I
haue
chosen
out
a
more
proper
and
fit
worde
.
For
in
very
deede
such
fellowes
breake
through
and
thrust
themselues
into
secretes
and
hidden
thinges
,
whereof
God
as
yet
will
haue
no
reuelation
or
knowledge
to
come
vnto
vs
.
A
place
to
be
marked
to
reproue
the
rashnesse
of
such
as
enquire
and
search
after
more
than
they
ought
.
In
vayne
puf●ed
vp
by
the
mind
of
the
flesh
.
He
calleth
the
mynde
of
the
fleshe
the
thorow
sight
of
mans
wit
,
how
great
soeuer
it
be
.
For
he
setteth
it
opposite
vnto
spirituall
wisedome
which
is
reuealed
vnto
vs
from
heauen
:
according
to
that
saying
,
Fleshe
and
blood
hath
not
reuealed
that
vnto
thee
:
Math.
chapt.
16.
ver.
17.
Whosoeuer
he
is
therefore
that
leaueth
to
his
owne
reason
,
because
the
force
of
carnall
witte
doth
wholye
,
and
throughly
flourish
in
him
,
Paule
sheweth
that
hee
is
puffed
vp
in
vayne
.
And
surely
it
is
but
puffing
and
wynde
,
whatsoeuer
wit
it
be
that
men
haue
of
themselues
.
nothing
than
is
firme
but
in
the
worde
of
GOD
,
and
by
the
illumination
of
the
Spirite
.
And
note
,
that
they
are
called
pufte
vp
,
who
thrust
in
themselues
into
fauour
vnder
the
shewe
of
humilitie
.
For
it
falleth
out
(
as
Augustine
doth
elegantly
write
to
Paulinus
)
by
wonderous
meanes
in
the
soule
of
man
,
that
it
is
more
puffed
vp
and
swelleth
for
false
and
dissembled
humilitie
,
than
if
openly
or
manifestly
it
were
proude
.
19
Not
holding
the
head
.
)
In
one
word
he
condemneth
whatsoeuer
is
not
referred
to
Christ
.
And
hee
confirmeth
his
opinyon
for
that
all
thinges
flowe
and
depende
thereof
.
Therefore
if
any
call
vs
any
whether
else
than
vnto
Christ
,
although
otherwise
he
were
great
with
heauen
and
earth
,
yet
is
he
a
vayn
and
light
person
:
and
therefore
lette
vs
bee
bolde
to
bidde
him
farewell
.
But
marke
of
whome
he
speaketh
,
namelye
of
those
who
didde
not
openlye
refuse
and
denye
Christ
,
but
suche
as
not
well
vnderstanding
his
office
and
power
,
soughte
out
other
helpes
of
saluation
and
meanes
,
(
as
commonly
they
call
them
)
and
were
not
firmely
rooted
in
him
.
Whereof
the
whole
body
.
This
hee
simply
meaneth
,
that
the
Church
abideth
and
standeth
no
otherwise
,
than
while
all
thinges
are
ministred
vnto
it
by
Christ
the
hedde
:
and
therefore
that
all
the
safetie
thereof
is
contayned
in
him
.
The
body
in
deede
hath
his
sinewes
,
his
beames
,
&
ioynts
,
or
knittings
:
but
yet
al
these
haue
no
strength
or
force
but
from
the
head
,
so
that
the
whole
knitting
and
binding
of
them
together
commeth
of
it
.
What
is
than
to
bee
done
?
[
forsooth
]
the
constitution
or
whole
order
of
the
body
shall
be
right
,
if
the
head
alone
,
which
ministreth
vnto
all
and
singular
members
all
that
they
haue
,
may
without
any
lette
haue
the
highest
place
.
Paule
nameth
that
the
Encrease
of
God
.
whereby
he
declareth
,
that
not
euery
increase
is
allowed
of
God
,
but
that
which
is
directed
vnto
the
heade
.
For
wee
see
that
the
kingdome
of
the
Pope
is
not
alone
tall
and
bigge
,
but
that
it
swelleth
with
a
monsterous
greatnesse
.
But
seeing
it
is
not
there
to
bee
seene
that
Paule
in
this
place
requireth
in
the
Church
:
what
shall
we
say
of
it
,
but
that
it
is
a
knobbye
and
crookebacked
body
,
and
a
disordred
and
il
framed
heape
or
pile
,
which
will
fall
downe
vpon
it selfe
?
20
If
therefore
ye
be
dead
with
Christe
,
from
the
Elementes
of
this
Wolde
:
why
are
decrees
prescribed
vnto
you
,
as
though
ye
liued
in
the
world
.
21
Eate
not
,
taste
not
,
handle
not
:
22
Which
all
are
into
corruption
by
the
abuse
it selfe
,
after
the
preceptes
and
doctrines
of
men
.
23
Which
in
deede
haue
a
shewe
of
wisedome
in
superstition
,
and
in
lowlinesse
of
the
minde
,
and
in
not
regarding
of
the
body
:
not
in
any
honour
to
the
fulfilling
of
the
flesh
.
20
If
ye
be
dead
.
He
sayed
afore
that
the
decrees
or
ordinances
were
fastned
to
the
Crosse
of
Christ
:
now
he
vseth
another
figure
or
fashion
of
speaking
,
viz.
that
we
are
dead
to
them
.
as
Galathins
cap.
2.19
.
he
teacheth
that
we
are
dead
to
the
Lawe
and
the
law
in
like
maner
is
dead
to
vs
.
The
word
Dead
signifieth
abrogating
or
doing
away
:
but
when
he
sayth
Dead
it
is
more
liuely
and
effectually
spoken
.
He
sayth
than
that
the
Colossians
haue
nothing
to
doe
with
decrees
.
Why
so
?
for
that
they
are
dead
with
Christ
vnto
decrees
,
that
is
to
say
,
after
they
are
dead
with
Christ
by
regeneration
,
by
his
benefite
they
are
deliuered
from
decrees
:
so
that
the
same
belong
not
any
more
at
all
vnto
them
.
Hereof
he
concludeth
,
that
they
are
not
bounde
by
decrees
,
whiche
the
false
Apostles
assayed
to
laye
vppon
them
.
21
Eate
not
,
taste
not
.
)
Vntill
this
tyme
they
haue
translated
it
,
touche
not
.
but
whereas
by
and
by
followeth
another
word
that
signifieth
the
same
thing
:
there
is
none
but
he
seeth
,
how
colde
and
straunge
a
repetition
it
would
be
.
Furthermore
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
other
thinges
signifieth
with
the
Greekes
esitare
to
pickle
or
eate
,
as
I
haue
translated
it
.
Plutarche
in
the
life
of
Cesar
vseth
it
,
when
he
sheweth
that
his
souldyers
in
extreme
scarcitie
of
all
things
,
did
eate
such
things
as
were
not
before
meete
to
be
eaten
.
And
this
order
once
is
naturall
,
and
also
very
fit
for
the
circumstaunce
of
the
place
.
For
Paule
doth
in
vsing
and
immitating
their
own
wordes
,
paynte
forth
,
how
farre
their
waywardnesse
is
accustomed
to
proceede
,
who
by
their
lawes
do
intangle
the
consciences
.
Euen
from
the
beginning
they
are
more
rough
than
needes
.
Therefore
they
begin
with
forbidding
not
onely
to
eate
,
but
also
to
eate
lightly
or
a
little
.
After
they
haue
got
that
which
they
woulde
,
than
goe
they
beyonde
that
commaundemente
:
so
that
afterwarde
they
pronounce
it
to
bee
a
great
euill
to
taste
that
whiche
they
will
not
haue
eaten
.
At
least
for
a
manne
but
to
touche
it
,
they
make
it
a
Purgatorie
matter
,
to
deserue
the
paynes
of
Purgatorie
.
To
bee
briefe
,
there
is
no
ende
when
menne
haue
taken
vpon
them
like
tyrants
ouer
other
mens
soules
,
but
there
are
euery
day
newe
lawes
put
to
the
olde
,
and
many
times
there
start
vp
newe
decrees
.
What
a
playne
and
euident
view
may
a
man
haue
hereof
in
the
Papacie
.
Therfore
excellently
well
doth
Paule
who
warneth
that
mens
traditions
are
a
Labyrinth
or
mase
,
whereby
the
consciences
are
more
and
more
enwrapped
:
nay
rather
snares
,
which
doe
so
bind
in
the
beginning
,
that
in
processe
of
time
they
will
at
length
strangle
.
22
Which
all
are
into
corruption
.
With
a
double
argument
he
confuteth
the
decrees
wherof
he
spake
:
first
for
that
they
put
religion
in
outwarde
and
frayle
thinges
which
belong
nothing
to
the
spirituall
kingdome
of
God
:
secondly
because
they
are
of
men
,
and
not
of
God
.
He
contendeth
with
the
first
argumente
also
.
Ro.
14.17
.
The
kingdome
of
God
is
not
in
meate
&
drinke
.
Also
1
Cor.
6.13
.
Meate
for
the
belly
,
and
the
belly
for
meates
,
God
will
destroy
both
of
them
.
And
Christ
in
himselfe
[
sayth
]
,
Whatsoeuer
entreth
into
the
mouth
,
defileth
not
a
man
.
Math.
15.11
.
because
it
goeth
downe
into
the
belly
,
and
is
cast
forth
.
The
summe
is
,
that
the
seruice
of
GOD
,
true
godlynesse
and
the
holynesse
of
Christians
consisteth
not
in
meate
,
&
drink
,
and
apparaile
:
which
are
things
that
passe
awaye
,
are
vnder
corruption
,
and
perish
by
abuse
.
For
abuse
is
properly
saide
[
or
meant
]
of
such
things
as
vse
corrupteth
or
mareth
.
Therefore
naught
worth
are
precepts
or
decrees
touching
those
things
which
are
sette
out
to
laye
religion
vppon
the
consciences
.
But
in
the
Papacie
you
shall
scarce
finde
anye
other
holynesse
sauing
in
trifling
obseruations
of
corrutible
things
.
The
other
confutation
followeth
,
namely
that
they
came
from
men
,
and
haue
not
God
their
authour
or
beginner
.
with
which
flash
of
lightning
he
hurleth
down
and
consumeth
all
the
traditions
of
men
.
And
why
?
This
is
Paules
maner
of
reasoning
,
They
doe
iniurie
to
Christ
,
and
make
voyde
his
death
,
that
bring
agayne
the
consciences
into
bondage
.
For
whatsoeuer
is
of
mans
inuenting
,
byndeth
not
the
conscience
.
23
Which
in
deede
haue
a
shew
.
)
It
it
a
preuention
,
in
which
while
he
doth
yeelde
to
his
aduersaries
that
which
they
mighte
alleage
,
he
doth
withall
account
it
euery
whit
as
nothing
.
For
it
is
asmuch
as
if
he
should
say
,
that
he
wayeth
it
not
that
they
haue
a
shew
of
wisedome
.
But
shew
is
opposite
or
contrarye
to
truth
.
for
it
is
an
appearaunce
,
(
as
commonlye
they
speake
it
)
while
beguileth
because
of
likelyhoode
.
And
marke
of
what
coloures
this
shewe
consisteth
after
the
mynde
of
Paule
.
He
nameth
three
,
a
choyse
in
seruing
or
worshipping
,
lowlinesse
or
humilitie
,
and
a
neglecting
of
the
body
.
Superstition
with
the
Greekes
is
calle●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
word
Paule
vseth
here
in
this
place
.
But
he
had
respect
to
the
etemologie
and
naturall
signification
of
the
word
.
For
Ethelothrescia
word
for
word
is
voluntarius
cultus
,
a
voluntarie
seruice
,
which
menne
of
their
owne
choyse
or
determining
doe
appoynt
&
choose
to
themselues
without
the
commaundement
of
GOD
.
Mens
traditions
doe
therefore
like
vs
,
because
they
are
agreeable
to
disposition
:
for
euery
man
in
his
owne
brayne
will
deuise
and
inuente
formes
and
figures
of
them
.
this
is
the
first
colour
.
The
seconde
is
lowlinesse
,
because
obedience
both
to
God
and
man
is
pretended
:
so
that
menne
maye
not
refuse
,
no
not
vniust
and
wrongfull
burthen
.
And
for
the
most
part
this
is
in
these
maner
of
traditions
,
that
they
seeme
to
be
maruaylous
good
excercises
of
lowlinesse
.
They
are
wel
liked
also
in
the
third
colour
,
because
they
seeme
to
auayle
very
much
toward
the
mortifiing
of
the
fleshe
,
while
there
is
no
regarde
had
of
the
body
.
But
Paule
biddeth
farewell
to
these
shewes
and
coloures
.
for
euen
that
whiche
is
high
before
men
,
is
often
times
abhomination
before
God
moreouer
that
is
a
disobedient
obedience
,
and
a
peruerse
and
sacrilegious
lowlinesse
or
humilitie
,
which
passeth
ouer
the
authority
of
God
vnto
men
.
and
the
neglecting
of
the
bodye
is
not
so
muche
worth
that
that
it
ought
to
be
set
out
as
a
seruice
of
God
.
But
some
man
wil
maruel
why
Paule
toke
no
more
paynes
in
plucking
off
these
visars
.
I
aunswere
,
Firste
that
he
contented
himselfe
with
the
onelye
worde
Shewe
,
and
it
was
inoughe
.
For
those
principles
whiche
hee
had
taken
from
the
contrary
parte
,
are
inuisible
,
[
namelye
]
that
the
bodye
is
in
Christ
.
and
that
therefore
they
did
nothing
else
but
mocke
sillye
poore
men
,
in
that
they
did
set
before
them
shadowes
.
Moreouer
that
the
spirituall
Kingdome
of
Christe
is
not
occupyed
aboute
frayle
and
corruptible
elementes
.
Thirdlye
that
by
the
death
of
Christ
suche
obseruations
are
deade
,
that
they
shoulde
not
a
whit
belong
to
vs
.
Fourthlye
,
that
GOD
is
our
onely
Lawgiuer
.
Whatsoeuer
maye
bee
broughte
on
the
contrarye
side
,
although
it
haue
some
fayre
shewe
or
brightnesse
,
yet
is
it
a
vanishing
and
frayle
shewe
.
Secondlye
he
accounted
it
inough
to
monishe
the
Colossians
that
they
were
not
deceaued
with
the
shewe
of
vaine
and
emptye
thinges
:
and
it
was
not
nedefull
to
stande
longer
about
the
disprouing
of
them
.
It
ought
to
bee
as
commonly
knowne
as
is
a
prouerbe
,
among
all
godly
persons
,
that
the
seruice
of
GOD
must
not
bee
measured
after
our
thoughte
and
meaning
:
nor
yet
that
any
seruice
is
legitimate
or
lawfull
,
for
that
it
liketh
vs
.
This
also
ought
to
be
as
well
knowne
,
that
this
is
the
humilitie
and
lowlinesse
we
owe
to
God
,
that
wee
simplie
obeye
that
which
he
biddeth
,
that
we
leane
not
to
our
owne
wisedome
.
&c.
And
that
this
is
the
boundes
of
lowlinesse
towarde
men
,
that
by
charitie
euery
one
submitte
himselfe
vnto
others
.
And
whereas
they
contend
that
the
wantonnesse
of
the
fleshe
is
kept
downe
by
abstinence
of
meates
,
the
aunswere
is
easye
:
wee
maye
not
therefore
abstaine
from
any
certayne
kinde
of
meate
,
as
being
vnclean
,
but
we
must
sparingly
eat
those
things
which
we
feede
of
:
as
well
that
we
may
soberly
and
measurably
bestow
&
order
the
guifts
of
God
,
as
also
that
we
lie
not
entangled
in
much
eating
and
drinking
;
and
forget
those
thinges
that
belong
vnto
God
.
Wherefore
it
was
inough
for
him
to
say
these
were
visars
and
shewes
:
that
the
Colossians
being
warned
might
arme
themselues
against
a
false
and
coloured
pretence
.
So
at
this
daye
the
Papistes
lack
no
faire
shewes
,
wherewith
they
maye
commende
and
set
out
their
lawes
,
though
partly
they
be
vngodlye
and
tyrannicall
,
partly
vayne
and
trifling
.
But
whan
we
haue
yielded
all
vnto
them
:
yet
this
confutation
of
Paule
must
abide
,
which
is
ynough
and
ynough
alone
to
discusse
all
their
vanities
,
and
yet
I
will
not
speake
howe
farre
differente
they
are
from
that
so
honest
a
shew
,
which
Paule
describeth
.
The
principall
holynesse
of
the
Papacie
at
this
day
is
in
Monkerie
,
but
what
that
is
,
I
am
ashamed
and
agrieued
to
speake
of
,
leaste
I
shoulde
stirre
so
foule
a
stinke
.
Furthermore
it
is
worth
while
here
to
consider
,
how
readily
,
nay
rather
how
hastily
and
headdilye
mans
nature
and
disposition
is
caried
into
fayned
and
deuised
worshippinges
and
seruice
.
For
in
this
place
the
Apostle
liuely
and
skilfullye
paynteth
out
the
state
of
olde
Monkerie
:
whiche
within
an
hundred
yeares
after
his
death
didde
so
muche
preuayle
as
though
hee
hadde
neuer
made
worde
of
it
.
Therfore
the
heate
of
men
was
wonderous
madde
to
superstition
,
which
could
not
be
brideled
with
so
plain
a
lesson
of
God
,
but
that
it
would
breake
out
,
as
the
histories
doe
testifie
.
Not
in
any
honour
.
Honour
signifieth
regarde
or
care
,
after
the
vse
of
the
hebrew
tongue
.
Honour
widdowes
:
that
is
to
say
haue
regard
of
them
.
And
Paule
doth
dislike
that
,
that
they
teach
to
caste
away
the
care
for
the
bodie
.
For
as
God
forbiddeth
that
we
shold
out
of
measure
cherish
the
bodie
:
so
he
commaundeth
to
geue
it
as
much
as
is
necessarie
.
Therefore
Paule
Rom.
13.14
.
doeth
not
simply
condemne
care
for
the
fleshe
,
but
suche
a
care
as
serueth
for
the
lustes
.
Haue
no
regarde
of
the
fleshe
,
sayth
hee
,
vnto
lustes
.
What
than
doeth
Paule
note
to
bee
amisse
in
those
traditions
whereof
he
speaketh
?
for
that
they
giue
no
honour
vnto
the
bodie
for
enlarging
the
fleshe
:
that
is
to
say
according
to
the
measure
of
necessitie
.
For
fullfilling
in
this
place
,
signifieth
a
mediocritie
or
meane
vsage
,
which
restraineth
it self
to
the
bare
vse
of
nature
,
and
so
it
is
vsed
as
the
contrary
to
pleasure
and
all
superfluous
dellicacie
.
for
nature
is
content
with
a
few
things
.
Therefore
to
denye
that
which
nature
requireth
to
sustayne
the
necessitie
of
life
,
is
no
lesse
contrary
to
pietie
,
than
voyde
of
humanitie
.
¶
The
thirde
Chapter
.
1
Therefore
if
you
haue
risen
with
Christ
,
seeke
those
things
that
are
aboue
,
where
Christ
is
sitting
on
the
righte
hand
of
God
.
2
Thinke
vpon
those
thinges
that
are
aboue
,
&
not
which
are
vpon
the
earth
.
3
For
you
be
dead
,
and
your
life
is
hidden
with
Christ
in
God
.
4
But
when
Christ
your
life
shall
appeare
,
then
also
shall
ye
appeare
with
him
in
glory
.
HE
setteth
against
those
vayne
excercises
which
the
false
Apostles
did
vrge
,
as
though
perfection
were
placed
in
them
,
true
excercise
wherewith
it
becommeth
true
Christians
to
be
occupied
:
whiche
doth
not
a
little
make
for
the
cause
.
For
while
wee
perceaue
what
God
woulde
haue
vs
doe
,
wee
doe
easilye
afterward
sette
nought
by
the
inuentions
of
men
.
Whilest
it
appeareth
that
that
which
God
setteth
out
for
vs
is
farre
more
high
and
noble
,
than
that
which
men
beate
into
our
heades
,
wee
leaue
men
,
and
our
mindes
grow
more
and
more
readie
and
willing
to
follow
God
.
Paule
in
this
place
exhorteth
the
Colossians
to
the
consideration
and
practise
of
a
heauenlye
life
.
But
what
doe
his
aduersaries
?
they
would
detayne
them
in
childish
rudimentes
.
This
doctrine
then
causeth
ceremonies
to
bee
more
little
sette
by
.
Whereof
it
appeareth
that
Paule
doth
so
exhort
in
this
place
,
that
he
confirmeth
his
former
doctrine
.
For
in
describing
firme
or
sounde
Godlinesse
and
holinesse
of
life
,
hee
directeth
his
talke
to
this
poynt
,
that
those
vayne
shewes
of
mens
traditions
maye
wast
and
weare
away
.
He
doth
withall
preuente
an
Obiection
wherewith
the
false
Apostles
might
burthen
him
,
What
then
?
haddest
thou
rather
that
men
should
be
idle
then
to
giue
themselfe
to
these
excercises
,
what
kind
of
ones
soeuer
they
be
?
When
as
therfore
he
biddeth
Christians
to
applye
themselues
to
farre
more
excellent
studies
,
he
cutteth
of
occasion
from
this
malicious
surmise
,
nay
rather
he
chargeth
them
with
no
smal
spite
,
for
that
with
things
of
nought
they
call
away
,
and
hinder
the
right
course
of
the
godly
.
1
If
ye
are
risen
.
Ascending
followeth
rising
agayne
,
if
then
we
be
the
members
of
Christ
,
we
must
ascende
into
heauen
:
because
that
he
being
raysed
from
the
dead
,
is
taken
vp
into
heauen
,
that
he
might
draw
vs
with
him
.
And
we
seeke
those
thinges
which
are
aboue
,
while
in
our
mindes
we
are
truely
pilgrimes
in
this
worlde
,
and
are
not
tied
to
the
same
.
The
worde
,
thinke
on
,
doth
more
expresse
a
paynefulnesse
in
taking
care
,
and
a
vehemencie
:
as
if
he
shoulde
saye
,
Meditate
this
wholy
:
apply
your
witte
to
this
,
applye
your
minde
to
this
.
But
if
wee
oughte
to
thinke
on
nothing
but
that
which
is
heauenly
:
for
that
Christ
is
in
heauen
:
how
much
lesse
shall
it
be
meete
to
seeke
Christ
himselfe
on
the
earth
?
Lette
vs
remember
than
that
this
is
a
true
thinking
on
Christe
,
and
an
holye
,
whiche
forthwith
rauisheth
vs
vp
into
heauen
,
that
we
maye
worshippe
him
there
,
and
that
our
minds
may
dwell
with
him
.
As
touching
that
which
belongeth
to
the
right
hand
of
God
,
it
is
not
shut
vp
in
heauen
:
but
it
filleth
the
whole
world
.
Furthermore
Paule
made
mention
therof
in
this
place
,
that
he
might
shew
that
Christ
embraceth
vs
by
his
power
:
lest
wee
shoulde
thinke
the
distaunce
of
place
to
bee
a
cause
of
separation
or
diuorce
betweene
vs
and
him
:
and
that
withall
,
his
maiestie
might
wholy
rauish
vs
into
the
reuerencing
therof
.
2
Not
which
are
vpon
earth
.
Hee
doth
not
vnderstande
,
as
afterward
he
doth
,
vicious
desires
whiche
raigne
in
earthlye
men
:
neyther
yet
riches
,
or
Fieldes
,
or
houses
,
or
whatsoeuer
things
else
belonging
to
this
present
life
,
which
we
must
vse
as
though
we
vsed
them
not
:
but
he
followeth
as
yet
his
disputation
concerning
ceremonies
which
he
maketh
like
vnto
trifling
lets
,
which
constrain
vs
to
creepe
on
the
ground
.
Christ
,
sayth
he
,
calleth
vs
vp
vnto
him
:
but
those
leade
you
downeward
.
For
it
is
a
conclusion
&
an
exposition
of
those
maters
which
lately
he
touched
concerning
the
dying
of
ceremonies
by
the
death
of
Christ
.
as
if
he
should
say
,
Therfore
are
ceremonies
dead
to
you
by
the
death
of
Christ
,
and
you
vnto
them
,
that
beinge
lifted
vp
into
heauen
with
Christ
,
ye
should
thinke
onelye
vpon
heauenlye
thinges
.
Therefore
let
goe
earthlye
thinges
.
I
will
not
contend
agaynst
other
who
think
otherwise
:
but
certaynelye
mee
thinkes
the
Apostle
doeth
so
proceede
steppe
by
steppe
orderly
,
that
first
and
formost
he
setteth
opposite
traditions
touching
trifling
matters
,
vnto
the
meditation
of
an
heauenly
life
:
and
after
that
proceedeth
further
,
as
we
shall
see
.
3
For
ye
be
dead
.
)
He
cannot
rise
agayne
with
Christe
,
who
first
hath
not
died
with
him
.
Therefore
hee
bringeth
his
argument
,
from
rising
agayne
to
dying
,
as
from
the
consequente
to
the
accedent
,
signifiing
that
wee
must
bee
deade
to
the
Worlde
,
that
we
maye
liue
to
Christe
.
Why
hath
hee
taughte
that
wee
must
seeke
the
thinges
that
are
aboue
?
because
the
life
and
conuersation
of
the
godly
is
aboue
.
Why
doth
he
teache
that
those
thinges
are
now
to
be
let
passe
,
which
are
vpon
the
earth
?
because
they
are
dead
to
the
world
.
as
if
he
shoulde
saye
,
Death
goeth
before
that
rising
againe
which
I
haue
spoken
of
.
Therfore
both
of
these
must
be
seene
in
you
.
This
is
worth
the
marking
,
that
our
life
is
hidden
:
least
wee
repyne
or
complayne
,
if
oure
life
beeing
vnder
the
ignominie
of
the
Crosse
,
and
buried
vnder
manifolde
sorrowes
,
differ
nothing
from
death
:
but
that
we
must
paciently
expect
and
waight
for
the
day
of
reuelation
or
appearaunce
.
And
that
our
waiting
be
not
painful
and
greuous
,
let
vs
note
the
parcels
,
In
God
,
and
with
Christ
:
which
declare
,
that
our
life
is
out
of
daunger
,
although
it
appeare
not
.
For
euen
God
is
faythefull
and
trustye
,
and
therefore
hee
will
not
denye
that
whiche
was
layde
vp
with
him
,
The
Latine
is
dopositum
,
which
also
signifyeth
a
gauge
or
pledge
.
nor
deceaue
in
that
hee
tooke
to
keepe
:
and
the
societie
and
felloweshippe
of
Christe
bringeth
yet
more
securytie
and
assuraunce
.
For
what
is
more
to
bee
desyred
,
than
for
our
lyfe
to
remayne
with
the
verye
wellspring
of
lyfe
?
Wherefore
there
is
no
couse
whye
wee
shoulde
bee
terryfied
,
if
while
wee
looke
aboute
on
euery
side
,
we
see
lyfe
on
no
side
.
For
by
hope
we
are
safe
.
But
those
things
which
are
now
sene
to
the
eyes
,
are
not
hoped
for
.
Neither
yet
doth
he
teach
that
our
life
is
hidden
after
the
opinyon
of
the
world
only
,
but
also
according
to
our
own
meaning
or
vnderstanding
:
because
this
is
a
true
and
necessary
experiment
and
triall
of
our
hope
,
whiles
we
as
compassed
aboute
with
death
,
doe
seeke
life
else
where
than
in
the
worlde
.
4
But
when
Christ
shall
appeare
.
)
A
pleasaunte
and
godlye
comforte
,
that
the
comming
of
Christ
shal
be
the
manifestation
and
appearaunce
of
our
life
.
And
withall
he
admonisheth
howe
preposterous
the
desire
of
the
life
to
come
is
,
if
a
man
refuse
to
suffer
patiently
euen
vntill
that
daye
.
For
if
our
life
be
shut
vp
in
Christe
,
vntill
hee
shall
appeare
,
it
muste
needes
bee
hidden
.
5
Mortifie
therefore
your
members
which
are
vppon
the
earth
,
fornication
,
vncleannesse
,
inordinate
affection
,
euill
concupiscence
and
couetousnesse
,
whiche
is
Idolatrie
.
6
For
which
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
.
7
In
which
you
also
walked
in
time
past
,
when
you
liued
in
them
.
8
But
now
put
you
away
also
al
wrath
,
fuming
,
maliciousnesse
,
cursed
speaking
,
filthie
communication
oute
of
your
mouth
.
5
Mortifie
therefore
.
)
Hitherto
he
hath
spoken
of
the
contempt
of
the
world
:
now
he
goeth
farther
,
and
intreateth
to
an
higher
(
kinde
of
)
Philosophie
,
concearning
the
mortification
of
the
fleshe
.
That
this
may
be
done
the
more
playnly
,
let
vs
note
that
mortification
is
twofolde
or
double
.
the
first
respecteth
those
thinges
that
are
about
vs
,
of
which
he
hath
entreated
hetherto
.
the
other
is
inward
:
namelye
of
the
disposition
and
will
,
and
of
our
whole
nature
corrupted
and
infected
.
And
he
reckeneth
vp
certayne
vices
,
which
he
vnproperly
calleth
members
,
but
yet
elegantly
.
For
he
imagineth
our
nature
(
to
be
)
as
a
masse
or
sowe
cast
out
of
many
vices
.
They
are
then
our
members
,
which
sticke
vnto
vs
as
close
as
it
were
,
as
burres
.
He
also
calleth
them
earthly
,
alluding
to
that
which
he
spake
,
in
the
second
verse
,
viZ.
Not
which
are
vpon
the
earth
,
but
yet
in
another
sence
.
This
kinde
of
speaking
is
as
much
as
if
he
had
sayde
,
I
haue
warned
you
that
earthly
thinges
are
not
to
be
regarded
:
yet
must
you
trauayle
about
this
that
you
mortifie
the
vices
whiche
detayne
you
in
the
earth
.
And
he
meaneth
that
we
as
long
as
the
vices
of
the
fleshe
doe
florishe
in
vs
,
are
earthly
:
but
we
are
made
heauenlye
by
the
renuing
of
the
Spirite
.
After
whoredome
hee
putteth
Vncleannesse
,
by
which
worde
he
putteth
all
kinde
of
wantonnesse
,
wherewith
lecherous
men
defile
themselues
.
Vnto
these
is
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
in
latine
Mollities
,
whiche
is
englished
inordinate
affection
,
which
comprehendeth
all
the
allurementes
of
Lecherie
.
Although
this
word
doeth
otherwise
signifie
perturbations
or
trouble
of
the
mynde
,
and
vntemperate
motions
contrarie
to
reason
:
yet
to
this
place
doth
well
agree
mollities
.
Why
couetousnesse
is
called
the
worshipping
of
Images
,
seeke
out
of
the
Epistle
to
the
Ephesians
,
lest
I
should
doe
one
thing
twice
.
6
For
which
commeth
.
I
reproue
not
Erasmus
for
translating
it
,
is
wont
to
come
.
Yet
because
the
present
tence
is
in
the
Scripture
often
taken
in
place
of
the
future
tence
,
according
to
the
manner
of
the
Hebrew
tongue
:
I
chose
rather
to
leaue
you
the
reading
that
was
the
meane
,
whiche
might
bee
fitted
to
eyther
sence
.
Therefore
he
warneth
the
Collossians
eyther
of
the
vsitate
iudgementes
of
God
,
which
are
dayly
seene
:
or
else
of
the
vengeaunce
which
once
he
hath
denounced
to
the
vngodlye
,
and
which
hangeth
ouer
their
heades
:
and
yet
shall
not
bee
manifested
before
the
last
day
.
Although
I
willingly
allow
that
former
sence
and
exposition
,
that
God
who
is
the
perpetuall
iudge
of
the
world
,
is
accustomed
to
punish
the
wickednesse
wherof
he
speaketh
.
And
by
name
he
sayth
the
wrath
of
God
shall
come
,
or
is
wont
to
come
,
vpon
vnbeleeuers
&
disobedient
persons
,
rather
then
threatneth
to
them
such
a
matter
.
For
God
had
rather
wee
shoulde
see
his
wrath
in
the
reprobate
,
that
feele
it
in
our selues
.
When
the
promises
of
grace
are
openly
pronounced
,
euerye
one
of
the
godlye
ought
no
otherwise
to
embrace
them
,
than
as
properlye
appoynted
for
themselues
.
And
so
lette
vs
feare
the
threatninges
of
wrath
and
destruction
,
that
that
which
is
allotted
which
is
alotted
to
the
reprobate
,
may
bee
vnto
vs
a
document
or
lesson
.
In
deede
God
is
often
sayde
to
be
also
angry
with
his
Children
:
and
sometime
hee
doth
sharpely
chasten
their
sinnes
.
But
in
this
place
Paule
is
in
hande
about
eternall
destruction
,
the
viewe
or
Spectacle
whereof
appeareth
in
the
onelye
reprobates
.
In
summe
,
as
often
as
GOD
threatneth
hee
doeth
as
it
were
trauerslye
set
out
vnto
vs
the
payne
,
that
wee
beholding
the
same
in
the
reprobate
,
maye
be
feared
awaye
from
sinning
.
7
In
which
ye
did
walke
.
)
Erasmus
did
ill
for
that
hee
referred
it
to
men
,
translating
it
thus
,
amongest
whome
.
for
Paule
without
doubt
meant
it
of
vices
:
in
which
he
sayth
the
Colossians
were
conuersant
,
at
what
time
they
liued
in
them
.
For
Liuing
and
Walking
differ
one
from
another
,
as
abilitie
to
doe
,
and
doing
:
Liuing
goeth
afore
,
and
Walking
followeth
.
Galathians
the
5.
chapter
and
25.
verse
,
If
you
liue
in
the
spirite
,
walke
also
in
the
Spirite
.
By
these
wordes
he
declareth
that
it
is
an
heynous
thing
,
if
they
being
any
longer
addicted
to
vices
,
to
which
they
are
dead
by
Christ
,
are
giuen
ouer
vnto
them
.
Loke
the
6.
chapter
to
the
Romaynes
.
It
is
an
argument
taken
from
the
priuation
or
taking
away
the
cause
,
to
the
priuation
or
taking
awaye
the
effect
.
8
But
now
.
&c.
That
is
seeing
you
haue
ceased
to
liue
in
the
fleshe
.
For
this
is
the
force
and
nature
of
mortification
,
that
all
corrupt
affections
are
quenched
in
vs
,
so
that
hereafter
sinne
engendereth
not
in
vs
his
accustomed
fruites
.
Whereas
I
haue
translated
it
fuming
,
in
greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
word
signifieth
a
more
hastie
or
heady
kinde
of
heate
,
than
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
here
he
reckoneth
vp
kindes
of
vices
that
are
contrary
to
the
former
,
as
you
may
readily
see
.
9
Lye
not
one
to
another
,
seing
you
haue
put
off
the
olde
man
with
his
deedes
.
10
And
you
haue
put
on
the
new
man
whiche
is
renewed
into
knowledge
,
after
the
image
of
him
which
created
him
.
11
Where
there
is
no
Greeke
nor
Iewe
,
Circumcision
nor
vncircumcision
:
Barbarian
,
Scythian
,
bondman
nor
freeman
:
but
Christ
all
thinges
,
and
in
all
thinges
.
12
Put
on
therefore
as
the
elect
of
God
,
holy
and
beloued
the
bowels
of
compassion
,
courtesie
,
humility
,
kindnesse
,
long
suffering
.
13
Forbearing
one
another
,
and
forgiuing
if
any
haue
a
controuersie
against
another
,
as
Christ
hath
forgiuen
you
,
so
[
doe
]
you
also
.
9
Lye
not
.
When
he
forbiddeth
lying
,
he
condemneth
all
maner
of
subteltie
,
and
all
euill
practises
of
deceite
and
falshoode
.
for
I
doe
not
take
it
as
meant
of
slaunders
onely
,
but
generally
I
make
it
contrarye
to
sinceritie
and
true
dealing
.
therefore
I
might
more
briefely
thus
translate
it
,
and
I
cannot
saye
whether
also
better
,
Lye
not
one
to
another
.
And
hee
prosecuteth
that
his
argument
of
the
societie
or
fellowshippe
whiche
the
faythfull
haue
with
the
death
and
resurrection
of
Christe
:
but
he
vseth
other
manners
of
speaking
.
The
Olde
man
signifieth
that
whatsoeuer
it
is
that
wee
bring
out
of
our
mothers
wombe
,
and
whatsoeuer
we
are
by
nature
.
Such
put
off
him
as
are
renewed
by
Christ
.
contrariwise
the
new
man
is
hee
whiche
is
reformed
and
fashioned
agayne
by
the
Spirite
of
Christe
into
the
obedience
of
righteousnesse
:
or
else
it
is
nature
restored
into
true
soundnesse
and
integritie
by
the
same
Spirite
.
And
the
olde
man
in
order
goeth
before
the
newe
,
because
wee
are
firste
borne
of
Adam
,
after
that
wee
are
borne
agayne
by
Christe
.
And
as
that
which
wee
haue
of
Adam
,
waxeth
olde
,
and
enclyneth
to
ruine
and
decay
:
so
that
whiche
we
obtayne
by
Christ
,
remaineth
perpetually
,
is
not
frayle
or
mortall
,
but
rather
is
caried
vnto
immortalitie
.
This
place
is
to
be
marked
,
because
out
of
it
may
be
gathered
a
definition
of
regeneration
or
newe
byrth
.
For
it
comprehendtth
two
partes
,
the
putting
off
of
the
olde
man
,
and
the
buildinge
vppe
of
the
newe
of
both
which
partes
Paule
here
maketh
mention
.
And
it
must
be
marked
,
that
the
old
man
is
discerned
and
iudged
by
his
workes
,
as
the
tree
by
the
fruites
.
whereof
it
followeth
,
that
vnder
the
name
of
the
olde
man
is
meant
the
wickednesse
that
is
bredde
in
vs
.
10
Which
is
renued
into
knowledge
.
Firste
hee
sheweth
that
newnesse
of
life
consisteth
in
knowledge
:
not
for
that
naked
and
simple
knowledge
is
sufficient
,
but
hee
speaketh
of
the
illuminating
of
the
holye
Ghost
,
which
is
liuely
and
effectuous
,
so
that
not
only
it
doth
lighten
beeing
kindled
with
the
light
of
truth
,
but
doth
transforme
and
newlye
fashion
the
whole
man
.
And
this
is
that
whiche
straightwaye
hee
addeth
,
that
wee
are
renued
after
the
Image
of
GOD
.
And
the
Image
of
GOD
hath
residence
in
the
whole
soule
,
when
not
reason
alone
,
but
also
the
will
is
righte
.
Hereof
also
wee
learne
,
as
well
what
is
the
ende
and
finall
cause
of
our
regeneration
,
that
is
to
saye
that
we
maye
bee
made
like
vnto
God
,
and
that
his
glorye
may
shine
out
in
vs
:
as
also
what
the
image
of
God
is
,
whereof
mention
is
made
in
Moses
Gen.
9.6
.
namely
the
rightnesse
and
integritie
of
the
whole
soule
,
so
that
man
doeth
represent
the
wisedome
,
righteousnesse
&
goodnesse
of
God
as
it
were
a
loking
glasse
.
Hee
doth
speake
somewhat
otherwise
to
the
Ephesians
,
but
in
the
same
sence
:
see
the
place
cap
4.24
.
And
withall
Paule
monisheth
,
that
there
is
nothing
more
excellent
whereunto
the
Colossians
may
aspire
,
because
this
must
bee
our
highest
perfection
and
blessednesse
,
(
viZ
)
to
beare
the
Image
of
God
.
11
Where
there
is
no
Iewe.
This
hee
added
of
sette
purpose
,
that
hee
mighte
agayne
drawe
awaye
the
Collossians
from
Ceremonies
.
For
thus
sounde
the
wordes
,
Christian
perfection
needeth
not
a
whit
these
outward
obseruations
.
naye
rather
they
are
things
vtterly
contrary
to
it
.
For
vnder
the
difference
of
Vncircumcision
and
Circuncision
,
of
Iewe
and
Greeke
,
hee
comprehendeth
all
outwarde
thinges
by
the
figure
Synecdoche
.
Synecdoche
,
is
when
part
of
a
thing
is
vsed
for
the
whole
thing
These
wordes
whiche
followe
,
namelye
,
Barbarian
,
Scythian
,
Bondman
,
Freeman
,
are
added
to
amplifie
the
matter
.
Christe
all
thinges
,
and
in
all
thinges
,
That
is
to
saye
,
Christ
alone
holdeth
boeth
foreshippe
and
poupe
,
(
as
they
saye
)
beginning
and
ende
.
Furthermore
by
Christ
he
vnderstandeth
the
spirituall
righteousnesse
of
Christ
,
which
abolisheth
ceremonies
,
as
afore
is
seene
.
They
are
therefore
in
true
perfection
superfluous
:
insomuch
that
they
oughte
to
haue
no
place
,
for
else
Christe
were
offred
iniurie
,
as
though
it
were
needefull
to
call
foorth
these
helpes
to
supplye
his
defecte
and
want
.
12
Put
on
therefore
.
As
he
hath
reckoned
vp
some
partes
of
the
olde
man
,
so
now
also
doth
he
recken
vp
some
partes
of
the
newe
.
Than
,
saytth
he
,
shall
it
appeare
that
yee
are
renewed
by
Christ
,
if
you
shall
bee
mercifull
and
gentle
.
&c.
For
these
are
the
effectes
and
testimonies
of
renouation
or
beeing
a
newe
man
.
The
exhortation
than
dependeth
of
the
seconde
member
:
and
therefore
he
retayneth
a
metaphor
in
the
worde
put
ye
on
.
In
the
first
place
he
putteth
bowels
of
mercy
,
by
which
kinde
of
speach
,
he
noteth
an
earnest
and
entire
affection
of
mercye
.
Secondlye
he
putteth
Courtesie
(
For
so
it
liketh
me
to
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
wherewith
wee
are
made
amyable
and
beloued
.
Next
to
this
he
ioyneth
Humilitie
:
because
no
man
will
be
curteous
and
tractable
,
but
he
who
hauing
put
awaye
pride
and
hautinesse
of
mynde
,
hath
submitted
himself
vnto
modestie
,
challenging
nothing
to
himselfe
.
Kindnesse
which
followeth
,
extendeth
largelier
than
Courtesie
.
for
courtesie
is
principally
in
the
countenaunce
and
speeche
:
and
kindnesse
is
also
in
the
inwarde
affection
.
But
in
as
much
as
it
falleth
out
oftentimes
that
we
happen
vpon
wicked
persons
and
vnthankefull
:
pacience
is
needefull
,
which
may
nourish
in
vs
gentlenesse
or
kindnesse
.
At
length
he
expoundeth
what
hee
hath
meant
by
long
suffering
:
namely
that
with
mercy
we
imbrace
one
another
,
and
forgiue
also
when
ought
shal
be
done
amisse
.
But
because
it
is
an
harde
and
difficulte
matter
,
hee
confirmeth
his
doctrine
by
example
of
Christ
,
and
teacheth
that
the
like
is
required
at
our
hands
:
that
we
,
as
being
so
ofte
and
so
exceeding
faultie
are
notwithstanding
receaued
of
Christe
into
fauour
,
should
shewe
the
like
kindnesse
to
our
neighboures
,
forgiuing
them
whatsoeuer
they
haue
committed
agaynst
vs
.
Therefore
he
sayth
,
If
any
haue
a
controuersie
against
another
.
Whereby
he
meaneth
,
that
not
euen
iust
reuenge
according
to
mans
opinion
is
to
be
persued
As
the
elect
of
God
.
In
this
place
I
take
elect
for
them
that
are
segregate
or
set
apart
.
as
if
he
shold
say
,
God
hath
chosen
you
vnto
himselfe
on
that
condition
,
&
sanctified
you
,
and
taken
you
into
his
fauour
,
that
you
shoulde
bee
mercifull
.
&c.
He
that
hath
not
these
vertues
,
doth
in
vayn
boast
himselfe
holy
and
beloued
of
God
:
in
vayne
doth
he
recken
himselfe
among
the
number
of
the
faithfull
.
14
For
all
those
thinges
sake
,
put
on
charitie
,
which
is
the
bond
of
perfection
.
15
And
the
peace
of
God
obtain
the
victory
in
your
harts
to
the
which
you
are
called
also
in
one
body
,
and
be
you
thankefull
.
16
Let
the
word
of
Christ
dwell
with
you
aboundantly
in
all
wisedome
,
in
teaching
and
warning
your selues
in
Psalmes
,
Hymnes
,
and
spiritual
Songs
with
grace
,
singing
in
your
harts
to
the
Lord
.
17
And
whatsoeuer
you
shall
doe
in
worde
or
deede
,
do
it
all
in
the
name
of
the
Lord
Iesus
,
giuing
thankes
to
God
and
the
Father
by
him
.
14
For
all
those
things
.
Whereas
some
haue
translated
it
,
Beside
all
those
things
,
in
my
iudgment
it
is
coldlye
done
.
It
would
better
accord
to
doe
it
thus
,
Before
all
these
things
.
But
I
haue
rather
chosen
the
vsed
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
seeing
that
all
those
thinges
which
he
hath
reckoned
vp
hitherto
,
doe
spring
out
of
charitie
:
hee
doeth
rightlye
nowe
exhorte
the
Colossians
,
that
they
mayntayne
Charitie
among
themselues
,
for
those
thinges
sake
:
that
is
to
saye
that
they
maye
bee
mercifull
,
kynde
,
and
easie
to
forgiue
.
as
if
hee
shoulde
saye
,
that
then
they
shoulde
bee
suche
if
they
haue
charitie
.
For
where
as
charitie
is
missing
,
in
vayne
are
all
those
thinges
required
.
And
to
the
ende
hee
maye
the
more
sette
it
out
,
hee
calleth
it
,
The
bonde
of
perfection
:
whereby
hee
signifieth
that
the
whole
company
of
all
vertues
are
comprehended
vnder
it
.
For
this
is
the
very
rule
of
the
whole
life
and
of
the
whole
deedes
,
after
whiche
whatsoeuer
is
not
ruled
out
,
it
is
faultie
and
naught
,
whatsoeuer
fayre
shewe
otherwise
it
hath
.
That
is
the
cause
why
in
this
place
it
is
called
the
bande
of
perfection
,
because
nothing
in
our
life
is
well
framed
that
is
not
directed
vnto
it
:
but
whatsoeuer
wee
take
in
hand
it
is
a
meere
scattering
.
But
the
Papistes
are
to
bee
laughed
at
,
who
abuse
this
testimonie
to
builde
vp
iustification
by
workes
.
Charitie
,
saye
they
,
is
the
bond
of
perfection
,
but
perfection
is
righteousnesse
;
therefore
by
charitie
we
are
iustified
.
It
is
aunswered
two
wayes
.
for
Paule
reasoneth
not
here
how
men
are
made
perfecte
before
GOD
:
but
how
they
maye
liue
perfectlye
among
themselues
.
For
this
is
the
naturall
and
true
exposition
of
the
place
,
viz.
that
the
other
thinges
shall
fall
oute
well
concerning
our
life
,
if
charitie
florish
and
growe
amongest
vs
.
But
if
it
be
graunted
that
charitie
is
righteousnesse
,
in
vayne
and
childishlye
doe
they
out
of
that
contende
,
that
wee
are
iustified
by
charitie
for
where
shall
perfect
charitie
be
founde
?
And
we
doe
not
therefore
say
that
men
are
iustified
by
fayth
onlye
,
because
to
obserue
the
Lawe
is
not
righteousnesse
:
but
rather
,
that
whereas
we
are
all
transgressors
of
the
Law
and
without
righteousnesse
of
our
owne
,
we
are
are
compelled
to
borrowe
righteousnesse
of
Christe
.
Therefore
the
onelye
righteousnesse
by
fayth
remayneth
,
because
charitie
is
in
no
wise
perfect
.
15
And
the
peace
of
God
.
)
Hee
nameth
that
peace
whiche
God
hath
ordayned
and
established
among
vs
,
as
shall
appeare
by
that
which
followeth
,
and
that
will
he
haue
to
raigne
in
our
hartes
.
But
he
vseth
a
Metaphor
that
is
very
fit
.
for
as
among
wrestlers
,
he
that
hath
ouercome
all
others
,
carieth
awaye
the
palme
or
victorye
:
so
will
he
haue
the
peace
of
God
to
be
superiour
ouer
the
affections
of
the
flesh
,
which
cary
vs
away
oftentimes
to
contentions
,
disagreements
,
braules
,
and
priuie
grudges
.
He
forbiddeth
then
to
giue
the
bridle
to
suche
naughtie
affections
.
But
because
it
is
a
harde
matter
to
holde
them
backe
,
hee
also
sheweth
a
remedye
:
[
that
is
]
that
the
victorye
maye
bee
in
the
handes
of
the
peace
of
GOD
:
because
it
must
bee
a
bridle
,
wherewith
all
the
affections
of
the
fleshe
maye
be
helde
backe
.
Therefore
he
sayth
in
your
hartes
,
because
in
them
we
feele
very
often
great
battailes
,
whilest
the
fleshe
lusteth
agaynste
the
Spirite
.
This
peece
,
To
whiche
you
bee
called
,
declareth
what
maner
of
peace
this
is
:
namely
an
vnity
which
Christ
by
his
guidaunce
and
authoritie
hath
consecrated
and
established
among
vs
.
For
God
hath
so
reconciled
vs
vnto
himselfe
in
Christ
,
that
we
should
liue
among
our selues
and
be
of
one
mind
and
one
accord
.
And
he
addeth
In
one
body
.
Wherby
he
signifieth
that
we
can
no
otherwise
accord
with
God
,
vnlesse
we
agree
together
amonhst
our selues
,
as
members
of
one
bodye
.
Wheras
he
biddeth
vs
be
thankfull
,
I
do
not
so
much
refer
it
to
the
minding
of
good
turnes
,
as
to
the
mildnesse
of
maners
,
therfore
to
take
away
doubtfulnesse
[
in
the
morning
]
I
had
rather
haue
it
thus
,
Be
you
louing
,
or
,
Shew
your selues
louing
:
and
yet
I
confesse
,
if
thankfulnesse
possesse
our
sences
,
it
cannot
bee
but
we
shall
be
very
ready
to
nourish
loue
towarde
one
another
among
our selues
.
16
Let
the
word
of
Christ
dwell
in
you
.
)
Hee
will
haue
the
doctrine
of
the
Gospell
to
be
well
knowne
vnto
them
.
whereof
wee
maye
gather
with
what
spirite
they
are
led
at
these
dayes
,
who
bitterly
forbid
the
same
to
the
people
,
and
keepe
a
seditious
and
ruffling
stir
,
(
saying
)
that
no
pestilence
is
more
to
bee
shunned
,
than
that
the
common
people
should
reade
the
Scripture
.
For
in
very
deede
Paule
in
this
place
speaketh
to
men
and
women
of
all
sortes
.
neither
will
he
haue
them
onely
take
a
lighte
taste
of
the
word
of
Christ
,
but
he
biddeth
that
it
dwell
in
them
:
that
is
to
say
that
it
haue
a
sure
seate
(
in
them
)
&
that
largely
,
that
they
may
haue
a
desire
to
encrease
dayly
more
&
more
.
But
because
there
is
in
many
a
preposterous
desire
or
affection
in
learning
,
whilest
they
abuse
the
word
of
God
to
serue
their
own
ambition
,
or
else
vayne
curiositie
,
or
else
do
falsifie
the
same
by
some
maner
of
meane
:
therefore
he
ioyneth
withall
,
In
all
wisdome
.
That
we
being
taught
thereby
,
may
tast
and
sauour
that
which
we
ought
.
Furthermore
he
defineth
briefely
this
wisedome
or
taste
,
(
namely
)
That
the
Colossians
teache
themselues
.
Teaching
in
this
place
is
taken
for
profitable
erudition
or
instructing
,
which
auayleth
to
edifiing
,
as
Rom.
12.7
.
Hee
whiche
teacheth
(
let
him
doe
it
)
in
teaching
.
Also
2.
Tim.
3.16
,
All
Scripture
is
profitable
to
teache
.
This
is
the
true
vse
of
the
worde
of
Christ
.
Nowe
because
sometime
doctrine
or
teaching
of
it selfe
is
colde
:
and
(
as
he
sayth
)
while
it
is
but
only
shewed
what
is
right
,
Vertue
is
praysed
and
is
full
ill
a
colde
:
he
doth
withall
put
too
an
admonition
,
which
is
as
it
were
a
confirmation
of
his
doctrine
,
and
a
prick
to
prick
them
forwarde
.
Neyther
meaneth
he
that
the
word
of
Christ
ought
to
profite
only
euery
singular
person
of
them
,
so
that
they
shoulde
teache
themselues
,
but
he
requireth
at
their
handes
that
they
should
teache
and
warne
one
another
.
In
psalmes
and
himnes
.
He
restraineth
not
the
word
of
Christ
to
these
specialties
,
but
hee
doeth
rather
expresse
that
all
our
speaches
ought
so
greatly
to
be
framed
to
edification
,
that
euen
those
that
doe
serue
to
mirth
,
may
sauor
of
nothing
that
is
vain
.
as
if
he
should
say
,
Leaue
vnto
vnbeleeuers
this
folishe
delight
,
which
they
take
of
vayne
and
trifling
sportes
and
iestes
.
As
for
your
speeches
not
onelye
which
are
graue
,
but
also
euen
suche
as
be
glad
and
merrye
,
let
them
contayne
in
them
some
profite
.
In
steede
of
their
bawdie
,
or
at
least
immodest
and
light
and
ioyish
songes
:
Hymnes
and
songes
which
may
sound
out
the
praise
of
God
become
you
.
Furthermore
vnder
these
three
names
,
hee
hath
comprehended
all
kynde
of
Songes
.
which
they
commonly
do
thus
distinguish
,
that
a
Psalme
may
be
that
vnto
whiche
in
singing
some
musical
instrument
beside
the
tongue
is
ioyned
.
A
Hymne
maye
bee
properlye
a
Songe
of
prayse
,
whether
it
bee
song
with
a
loude
voyce
or
otherwise
.
A
Song
doeth
not
onelye
contayne
prayses
,
but
admonitions
too
,
and
other
matters
.
But
hee
will
haue
the
spirituall
songs
of
Christians
,
not
suche
as
bee
endited
of
friuolous
trifles
,
and
things
of
naught
.
For
this
hath
relation
to
the
argument
.
This
peece
In
grace
,
Chrisostome
diuerslye
expoundeth
:
but
I
take
it
simply
,
as
also
afterward
in
the
4.
chap.
6.
vers.
when
hee
sayth
,
let
your
speeche
be
poudered
with
salte
,
in
grace
.
that
is
to
say
,
poudered
with
suche
a
dexteritie
or
●●●somnes
as
maye
bee
gracious
or
acceptable
,
and
by
the
commoditie
and
profite
thereof
maye
please
the
hearers
:
that
it
maye
bee
contrarye
to
scoffing
or
knauerye
or
like
Follies
.
Singing
in
your
hartes
.
This
belongeth
to
the
affection
,
for
as
we
oughte
to
stirre
vp
others
,
so
also
must
we
singe
from
our
hart
,
that
it
bee
not
an
outward
sounde
of
the
mouthe
onelye
.
Although
it
be
not
so
to
be
taken
,
as
though
he
bad
euery
one
sing
inwardly
to
himselfe
:
but
he
wil
haue
both
ioyned
together
,
so
that
the
hartes
go
before
the
tongues
.
17
And
whasoeuer
you
doe
.
)
These
wordes
and
that
which
goeth
before
,
I
haue
already
expounded
in
the
Epistle
to
the
Ephesians
,
where
is
the
same
almost
worde
for
word
.
Because
hee
had
now
begon
to
discourse
of
the
partes
of
a
Christian
life
,
and
had
touched
only
a
fewe
preceptes
:
and
that
it
was
to
long
by
peecemeale
to
runne
thorowe
the
rest
:
therefore
in
a
grosse
summe
hee
concludeth
,
that
our
life
is
so
to
be
ordred
,
that
whatsoeuer
wee
saye
or
doe
,
it
maye
bee
all
ruled
by
the
guidaunce
of
Christ
,
and
may
haue
respect
to
his
glorye
,
as
to
the
marke
.
For
wee
shall
fitlye
comprehende
both
these
in
this
worde
:
namely
that
all
our
studies
and
indeauoures
haue
their
beginning
at
inuocating
or
calling
vpon
Christ
,
and
sue
to
his
glorye
.
Out
of
inuocation
followeth
the
blessing
of
God
:
which
ministreth
matter
and
occasion
of
thanksgiuing
vnto
vs
.
And
it
is
to
be
noted
that
he
teacheth
that
thankes
must
be
giuen
to
the
Fathe
by
Christ
,
as
by
him
we
obtayne
whatsoeuer
good
it
is
that
God
bestoweth
vpon
vs
.
18
Wiues
be
subiect
to
your
own
husbands
,
as
is
comly
in
the
Lord
.
19
Husbands
loue
your
wiues
:
and
be
not
bitter
against
them
.
20
Children
obay
your
parents
in
all
thinges
.
for
this
pleseth
the
Lord
.
21
Fathers
prouoke
not
your
Children
,
least
they
bee
dismayed
.
22
Seruauntes
obay
in
all
poyntes
those
which
according
to
the
fleshe
are
your
Maysters
:
not
with
giuing
obedience
before
their
eyes
,
as
seeking
to
please
men
,
but
in
simplicitie
of
the
harte
,
as
you
whiche
feare
God
.
23
And
whatsoeuer
you
shall
doe
,
doe
it
from
the
hart
,
as
vnto
the
Lord
,
and
not
vnto
men
:
24
Knowing
that
of
the
Lord
you
shal
receaue
a
reward
of
inheritance
,
for
ye
serue
the
Lord
Christ
.
25
But
hee
that
shall
doe
vniustly
,
shall
beare
the
rewarde
of
his
iniquitie
:
and
there
is
no
accepting
of
persons
.
18
Wiues
.
&c.
)
Now
follow
particuler
dueties
,
as
they
cal
them
,
whiche
depende
of
euerye
ones
vocation
:
in
handling
of
whiche
it
were
superfluous
to
bestowe
many
wordes
:
because
I
haue
already
in
the
Epistle
to
the
Ephesians
spoken
almoste
as
much
as
was
needefull
.
Yet
in
this
place
I
will
breefly
adde
such
thinges
as
are
properly
agreeble
to
the
opening
of
the
present
place
.
He
commandeth
women
that
they
be
subiect
.
This
is
playne
:
but
that
which
followeth
is
doubtfull
,
[
that
is
]
as
is
comlye
in
the
Lord
.
For
some
doe
thus
construe
it
,
Bee
ye
subiecte
in
the
Lorde
as
is
comelye
.
Yet
I
doe
rather
otherwise
construe
it
,
[
that
is
]
As
is
comelye
in
the
Lorde
,
that
is
,
according
to
the
institution
of
the
Lorde
:
that
hee
maye
confirme
the
subiection
of
women
by
the
authoritie
of
the
Lord
.
Of
the
husbandes
he
requireth
loue
,
and
that
they
be
not
bitter
:
because
it
is
dangerous
least
they
abuse
their
authoritie
&
rule
in
becomming
tyrants
.
20
Children
obay
your
Fathers
and
mothers
.
)
He
enioineth
vnto
Children
that
they
obey
their
parents
without
exception
.
But
what
if
their
Parentes
would
driue
them
to
doe
any
thing
that
is
vnlawfull
:
shal
they
than
without
choice
or
regarde
obay
them
also
?
But
surelye
it
were
more
then
heynous
,
setting
God
at
naught
,
that
the
authoritie
of
men
should
preuaile
.
I
aunswere
,
that
here
also
must
be
vnderstoode
,
that
whiche
is
expressed
,
Ephe.
6.1
.
namely
in
the
Lorde
.
But
to
what
purpose
is
the
vniuersall
note
,
All
things
?
I
answere
agayn
,
that
he
mighte
shewe
,
that
they
must
obaye
not
onelye
their
righte
and
iust
commaundements
,
but
also
such
as
are
wrong
and
vniust
.
For
many
doe
so
forsooth
shew
themselues
obedient
to
their
parentes
,
if
it
bee
not
a
burthen
or
disprofitable
vnto
them
.
But
children
oughte
to
remember
this
one
thing
,
whatsoeuer
Parentes
they
bee
that
they
haue
,
that
yet
they
happened
vnto
them
by
the
prouidence
of
God
,
who
hath
by
his
ordinance
made
subiect
the
children
vnto
their
Parentes
.
In
all
thinges
than
is
,
that
they
refuse
nothing
,
although
the
same
be
harde
or
greeuous
:
In
all
things
,
[
is
]
that
in
things
indifferent
they
yelde
to
their
person
:
In
all
things
,
is
that
in
seeking
what
belongeth
to
themselues
,
and
in
debating
or
beeing
at
variaunce
,
they
take
not
vppon
them
that
which
is
their
right
:
but
yet
all
this
muste
be
alwayes
as
farre
as
religon
will
pirmitte
.
Hee
forbiddeth
vnto
parents
ouer
much
sharpenesse
,
least
so
the
children
be
feared
awaye
from
abiding
any
liberall
or
conuenient
correction
.
For
we
see
by
dayly
experience
,
of
what
force
naturall
and
kinde
education
is
.
22
Seruaunts
obay
.
Whatsoeuer
is
here
reade
concearning
seruauntes
,
needeth
no
exposition
:
because
it
is
already
opened
Ephe.
6.1
.
except
these
two
thinges
,
for
you
serue
the
Lorde
Christ
,
And
,
he
that
shall
doe
vniustly
,
shall
receiue
the
rewarde
of
vniust
dealing
,
By
the
former
sentence
hee
meaneth
thus
,
that
they
must
so
serue
men
,
that
Christ
neuerthelesse
must
holde
the
souerayntie
in
the
Lorde
,
and
that
hee
may
be
the
hed
Lorde
.
An
excellent
comfort
truely
to
all
that
are
in
subiection
,
whilest
,
for
that
they
willingly
serue
their
maisters
,
they
heare
their
obedience
as
acceptable
to
Christ
,
as
though
it
were
done
vnto
him
,
whereof
also
Paule
gathereth
that
they
shall
receiue
a
rewarde
of
him
:
euen
the
rewarde
of
inheritaunce
.
whereby
he
signifieth
that
the
selfe
same
thing
that
is
repayde
for
works
,
is
freely
geuen
vs
of
God
.
for
the
inheritaunce
is
by
adoption
.
In
the
latter
sentence
he
doth
agayne
comforte
seruauntes
,
for
that
,
if
they
be
oppressed
with
the
vniust
crueltie
of
their
maysters
,
God
himselfe
wil
reuenge
it
,
nether
yet
will
he
passe
euer
such
iniuries
as
are
done
to
them
,
because
they
be
seruauntes
:
seeing
that
with
him
there
is
no
respecte
of
persons
.
For
this
cogitation
or
thought
might
kill
their
hartes
,
if
they
thoughte
that
there
were
none
or
no
greate
reckoning
made
of
them
in
the
sight
of
God
,
or
else
that
their
miseries
were
not
regarded
.
Moreouer
it
happeneth
often
that
seruauntes
themselues
will
begin
to
take
vpon
them
the
reuenging
of
euill
and
vncourteous
handling
.
He
therefore
preuenteth
this
euil
,
when
he
admonisheth
that
they
must
tarry
for
the
iudgement
of
God
with
forbearing
.
¶
The
fourth
Chapter
.
1
Maysters
giue
to
your
Seruauntes
that
which
is
right
,
and
mutuall
vprightnesse
,
Equalitie
.
knowing
that
you
also
haue
a
mayster
in
heauen
.
2
Be
instaunt
in
prayer
,
watching
in
the
same
,
with
thankes
giuing
.
3
Praye
you
in
like
manner
for
vs
,
that
GOD
maye
open
vnto
vs
the
gate
of
speeche
to
speake
the
mysterie
of
Christ
,
for
whose
also
cause
I
am
a
prisoner
.
4
That
I
maye
make
it
apparaunte
,
euen
as
I
oughte
to
speake
.
MAisters
giue
to
your
.
&c.
Hee
putteth
,
that
which
is
iust
,
in
the
first
place
,
by
which
he
meaneth
that
humanitie
whereof
hee
gaue
commaundement
Ephe.
6.8
.
But
for
because
that
the
state
of
Seruauntes
is
viewed
of
maysters
as
it
were
from
alofte
,
so
that
they
thinke
themselues
to
be
bounde
by
no
Lawe
:
Paule
bringeth
them
into
course
and
order
:
because
both
of
them
alike
are
vnder
the
imperie
and
commaundement
of
God
.
and
hereof
commeth
this
equalitie
or
rightnesse
whereof
he
maketh
mention
.
And
mutuall
or
like
equabilitie
,
or
indifferencie
.
Some
doe
otherwise
expound
it
:
but
I
doubt
not
but
Paule
in
this
place
put
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
right
that
is
aunswerable
from
one
partie
to
an
other
,
or
that
which
one
party
giueth
to
another
:
as
to
the
Ephesians
he
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
maysters
haue
not
so
their
seruauntes
vnder
them
,
but
that
they
in
like
maner
owe
some
duty
vnto
them
:
as
conuenient
and
proportionable
righte
and
equall
dealing
ought
to
bee
in
force
among
all
sortes
of
persons
.
2
Be
instaunt
in
prayer
.
He
returneth
to
generall
exhortations
,
in
which
we
may
not
looke
for
an
exact
and
stricte
order
:
for
if
we
did
,
hee
shoulde
beginne
with
prayer
:
but
Paule
hath
not
greatly
respected
that
[
viZ.
order
]
.
Furthermore
in
this
place
he
setteth
out
two
thinges
in
prayer
,
first
continuance
or
often
vse
thereof
,
after
that
readinesse
or
an
earnest
intente
.
For
when
he
sayth
,
Be
instaunt
,
he
exhorteth
to
perseueraunce
.
Hee
setteth
Watching
opposite
vnto
coldnesse
and
carelesnesse
.
Hee
putteth
to
thankesgiuing
,
because
that
in
such
wise
God
is
to
bee
prayed
too
for
our
present
necessitye
,
that
in
the
mean
while
we
forget
not
those
benefites
which
we
haue
alreadye
receiued
.
Moreouer
we
ought
not
to
be
so
importunate
,
that
wee
repine
and
bee
displeased
,
if
straighte
waye
GOD
fulfill
not
our
desires
and
prayers
,
but
with
patient
myndes
to
receyue
whatsoeuer
he
shall
giue
.
So
there
is
two
maner
of
thankesgiuing
ne-necessarye
.
Of
which
poynt
something
hath
bene
also
sayde
Philippians
.
4.6
.
3
Praye
you
in
like
maner
for
vs
.
Hee
doeth
not
counterfeite
this
:
but
because
he
knewe
his
owne
necessitie
,
he
did
in
earnest
wishe
to
be
helped
with
their
prayers
,
and
hee
was
perswaded
that
the
same
would
do
him
good
.
Who
now
dare
then
set
light
by
the
intercessions
of
the
bretheren
,
of
which
Paule
confesseth
himselfe
to
haue
neede
?
And
certaynlye
the
Lorde
hath
not
in
vayne
ordayned
this
excercise
of
charitie
among
vs
,
that
one
of
vs
should
pray
for
an
other
.
Therefore
euerye
one
oughte
,
not
onely
to
praye
for
the
bretheren
,
but
interchaungeablye
also
to
desire
ayde
earnestlye
of
other
folkes
prayers
also
,
as
oft
as
the
matter
so
requireth
.
But
childish
is
the
argument
or
reason
of
the
Papistes
,
who
gather
thereof
that
the
dead
are
to
bee
called
vpon
,
that
they
may
pray
for
vs
.
For
wherein
is
it
like
?
Paule
commendeth
himselfe
to
the
prayers
of
the
bretheren
,
with
whom
he
knew
that
by
the
commaundement
of
God
he
had
mutuall
communication
,
but
who
will
not
say
that
this
reason
(
of
mutuall
communicating
)
ceaseth
in
the
dead
?
Therfore
letting
passe
such
follies
,
let
vs
returne
to
Paule
.
as
we
haue
in
Paule
a
notable
example
of
modestie
,
in
that
hee
calleth
vnto
others
to
ayde
and
assist
him
,
so
also
are
we
admonished
that
it
is
a
matter
full
of
great
difficultie
,
constantly
to
abide
in
the
defence
of
the
Gospell
,
specially
when
daunger
doeth
vrge
.
And
not
without
cause
doth
he
desire
the
Churches
in
this
cause
to
ayde
him
.
And
withall
consider
his
ardent
zeale
how
meruailous
it
is
.
He
is
not
carefull
for
his
owne
sauegarde
,
hee
desireth
not
that
prayers
bee
poured
forth
by
the
Churches
for
himselfe
,
that
hee
may
be
deliuered
from
the
daunger
of
death
.
Hee
is
content
with
this
one
thing
,
if
he
abide
inuincible
and
vnfearefull
in
the
profession
of
the
Gospell
.
so
securely
and
vnfearefully
doth
he
preferre
the
glorye
of
Christ
,
and
the
spreading
abrode
of
the
Gospell
before
his
owne
life
.
But
by
the
gate
of
speeche
,
he
playnely
meaneth
that
which
he
calleth
Ephe.
6.19
.
the
opening
of
his
mouth
:
and
that
which
Christe
calleth
Mouth
and
Wisedome
.
For
this
maner
of
speaking
differeth
nothing
at
al
from
that
former
in
meaning
,
but
onely
in
fashion
.
For
with
an
elegant
Metaphor
hath
he
in
this
place
shewed
playnelye
,
that
it
is
neuer
a
whit
more
easie
for
vs
,
to
speak
boldly
touching
the
Gospell
,
than
to
breake
thorowe
a
gate
that
is
shut
and
barred
.
For
this
is
truelye
the
worke
of
God
,
as
also
Christe
did
saye
,
It
is
not
you
that
speake
,
but
the
Spirite
of
youre
Father
whiche
speaketh
in
you
:
Math
10.10
.
Hauinge
therefore
sette
forth
the
difficultie
thereof
,
he
pricketh
forth
the
Collossians
the
more
to
praye
,
when
he
testifieth
that
hee
cannot
otherwise
speake
rightly
,
except
his
tongue
bee
directed
of
the
Lord
.
Secondly
he
draweth
his
argument
from
the
worthinesse
of
the
things
,
when
he
calleth
the
Gospell
the
mysterie
of
Christ
.
Neither
must
we
slightly
labour
or
take
payns
in
so
great
a
matter
.
Thirdly
he
maketh
mention
also
of
his
danger
.
4
As
I
ought
.
This
peece
augmenteth
the
difficultie
:
for
hee
meaneth
that
it
is
not
a
vulgar
or
common
thing
.
To
the
Ephesians
hee
addeth
,
that
I
may
boldly
behaue
my selfe
.
Whereof
appeareth
that
hee
wished
to
himselfe
an
vnfearefull
boldenesse
and
confidence
,
such
as
becommeth
the
maiestie
of
the
Gospell
.
Furdermore
where
as
Paule
doeth
nothing
here
,
but
that
hee
wisheth
grace
to
bee
giuen
him
to
fulfill
his
office
:
let
vs
remember
that
it
is
a
rule
in
like
manner
prescribed
vnto
vs
,
that
wee
geue
not
place
to
the
furye
of
the
aduersaries
,
but
that
wee
labour
and
striue
euen
to
the
death
to
sette
forthe
the
Gospell
.
And
because
that
is
aboue
our
abillitie
and
power
,
it
is
meete
that
wee
bee
instaunte
in
prayers
,
that
the
Lord
leaue
vs
not
destitute
of
the
Spirite
of
boldnesse
.
5
Walke
wisely
toward
them
that
are
without
,
redeeming
the
time
.
6
Let
your
speeche
alway
be
in
grace
poudered
with
salte
:
that
you
may
know
how
you
ought
to
answere
to
euery
man
.
7
Tichicus
a
beloued
brother
and
a
faithfull
minister
and
a
fellow
seruaunt
in
the
Lord
,
shall
make
known
vnto
you
all
mine
affaires
.
8
Whom
I
haue
sent
vnto
you
for
this
cause
,
that
you
might
know
mine
estate
,
and
that
your
hartes
mighte
bee
comforted
.
9
With
Onesimus
a
faithfull
and
beloued
brother
,
which
is
of
you
.
All
thinges
shall
be
made
known
vnto
you
which
are
here
(
done
.
)
5
Walke
wisely
.
He
setteth
them
without
,
or
forreyners
,
opposite
to
them
that
are
of
the
houshold
of
fayth
.
For
the
Church
is
like
a
Citie
,
whose
inhabitants
are
all
faythfull
,
knit
togeather
with
a
mutual
kindred
or
neighbourhood
among
themselues
:
and
forreyners
are
the
vnbeleeuers
.
But
why
will
Paule
haue
these
respected
before
the
faythfull
?
There
are
three
causes
.
First
that
to
the
blinde
there
be
no
stumbling
block
layde
.
because
nothing
is
more
ready
than
for
vnbeleeuers
by
our
vnwarinesse
to
be
made
worse
,
and
to
haue
their
myndes
wounded
,
so
that
they
dayly
more
and
more
abhorre
religion
.
Secondly
that
there
be
no
cause
and
occasion
giuen
them
to
slaunder
the
Gospell
,
and
so
the
name
of
Christ
be
layde
forth
to
be
mocked
,
they
are
made
worse
,
and
turmoyles
and
persecutions
raysed
.
Lastly
that
while
we
keepe
company
with
them
at
meate
and
other
affaires
,
we
be
not
stayned
with
their
spotts
,
and
by
a
little
and
a
little
waxe
prophane
and
holye
.
To
whiche
purpose
belongeth
that
which
followeth
,
Redeemyng
the
tyme
.
Because
the
conuersation
of
such
is
daungerous
,
for
Ephe.
5.16
.
he
sheweth
the
reason
,
because
the
dayes
are
euill
:
as
if
he
should
saye
,
In
so
great
corruption
of
the
world
the
occasion
of
well
doing
must
be
taken
,
and
me
must
striue
with
those
things
that
are
let
s
.
Therfore
with
how
many
the
more
stombling
blocks
our
waye
is
enclosed
,
so
much
the
more
attentiuelye
must
we
beware
that
oure
feete
stumble
not
,
or
that
we
through
slouth
sitte
not
still
idlely
.
6
Let
your
speeche
.
He
requireth
pleasantnesse
of
speeche
,
which
may
by
the
commoditie
thereof
allure
the
bearers
.
for
hee
doeth
not
condemne
only
such
speeches
as
are
apparantlye
wicked
or
vngodly
,
but
also
such
as
are
of
no
accounte
or
idle
.
Therefore
he
biddeth
that
they
be
poudered
with
salte
.
Prophane
persons
haue
their
saltes
or
wittie
sayinges
and
conceits
,
but
he
spea●eth
not
of
them
:
nay
rather
because
pleasaunt
and
wittie
conceates
are
plausible
,
and
for
the
most
parte
winne
fauour
,
he
declareth
after
a
sort
the
faithfull
from
the
vse
and
custome
of
them
,
For
he
counteth
it
vnsauery
,
whatsoeuer
it
bee
that
edifieth
not
.
In
the
same
sence
is
the
worde
grace
,
put
:
that
it
may
be
contrary
to
scoffing
,
and
all
kynde
of
fables
and
toyes
which
eyther
hurt
or
else
are
vayn
.
That
you
may
know
how
,
He
that
hath
accustomed
himselfe
vnto
circumspecte
speeches
,
shall
not
fall
into
many
absurdities
and
inconueniences
,
into
which
those
that
are
ful
of
words
,
and
bablers
many
times
doe
fall
:
but
by
continuall
vse
hee
will
gette
himselfe
knowledge
how
to
aunswere
well
and
directly
.
As
agayne
it
muste
needes
be
that
blabbe
tongue
fellowes
doe
sette
oute
and
offer
themselues
to
be
mocked
and
laughed
at
as
oft
as
they
bee
asked
a
question
of
any
thing
,
wherein
they
suffer
iust
punishment
for
their
foolish
babling
.
Neyther
doth
he
say
only
What
,
but
also
How
(
we
must
speake
)
:
nor
yet
to
all
indifferentlye
,
but
to
euery
(
and
singuler
)
person
.
For
this
is
not
the
worst
poynte
of
prudencie
and
skill
,
to
haue
a
consideration
of
euery
one
.
9
Myne
affayres
.
To
the
end
the
Colossans
may
knowe
what
great
care
he
hath
ouer
them
,
he
doth
confirme
and
assure
them
as
it
were
with
a
pledge
geuen
.
For
whereas
he
was
in
prison
,
and
in
hazarde
of
his
life
,
without
hauing
regarde
of
himselfe
,
he
seeth
to
them
,
by
sending
Tychicus
vnto
them
.
wherein
appeareth
as
well
the
singular
zeale
of
the
holye
Apostle
,
as
his
prudencie
and
wit
.
for
this
is
no
small
matter
,
that
whilest
he
is
helde
prisoner
,
and
is
in
extreame
perill
for
the
Gospell
,
yet
hee
ceasseth
not
but
giueth
his
diligence
to
promote
and
sette
forwarde
the
Gospell
,
and
hath
a
care
for
all
Churches
.
So
his
body
iwis
is
shut
in
prison
,
but
his
hart
which
is
carefull
,
to
doe
as
much
as
may
be
,
spreadeth
it selfe
farre
and
wide
.
It
is
prudencie
and
wit
,
in
that
he
sendeth
a
meete
and
discreete
person
that
maye
confirme
and
establish
them
as
muche
as
is
needefull
and
that
maye
resist
and
withstande
the
wilinesse
of
the
false
Apostles
:
moreouer
for
that
hee
keepeth
still
with
him
Epaphras
,
vntill
they
shall
trie
what
and
how
greate
a
consente
in
doctrine
were
among
all
the
true
teachers
:
and
that
they
shall
haue
hearde
the
same
of
Tychicus
that
before
they
had
learne●
of
Epaphras
.
Lette
vs
diligentlye
consider
of
these
examples
,
that
they
maye
stirre
vs
to
the
immitating
of
the
like
studye
and
zeale
.
He
putteth
in
Onesimus
also
,
to
the
ende
the
message
maye
haue
the
more
waight
.
Although
it
bee
vncertaine
who
this
Onesimus
was
.
for
it
is
scant
credible
,
that
this
is
that
Seruaunt
of
Philemon
,
because
the
name
of
a
Theefe
and
a
runne
awaye
had
bene
in
hazard
reproche
and
misliking
.
He
setteth
them
both
out
with
honest
titles
,
that
they
maye
doe
the
more
good
among
them
:
and
Tychicus
specially
who
was
to
vseth
office
of
teaching
.
10
Aristarchus
my
prison
fellowe
saluteth
you
,
and
so
doeth
Marke
the
Cosine
of
Barnabas
:
concearning
whome
you
haue
receyued
commaundementes
if
hee
come
vnto
you
,
that
you
receaue
him
.
11
And
Iesus
whiche
is
called
Iustus
,
who
are
of
the
Circumcision
,
these
alone
were
workers
with
me
into
the
kingdome
of
God
,
who
were
to
me
a
comfort
12
Epaphras
saluteth
you
,
which
is
of
you
a
seruaunt
of
Christ
,
alwayes
striuing
for
you
in
prayers
:
that
you
may
stande
perfect
and
fulfilled
in
all
the
will
of
God
.
12
For
I
beare
him
witnesse
,
that
he
hath
great
care
ouer
you
,
and
ouer
them
who
are
at
Laodicia
and
Hieropolis
.
10
My
prison
fellow
.
Hereby
appeareth
,
that
other
came
vnto
Paule
,
after
he
was
brought
to
Rome
.
And
it
is
credible
that
his
enemies
at
the
first
earnestly
laboured
,
to
feare
awaye
by
punishing
them
as
they
did
him
,
all
the
godly
from
helping
him
,
and
that
this
preuayled
for
a
time
:
but
afterward
some
,
taking
harte
vnto
them
,
not
to
haue
regarded
whatsoeuer
terrour
was
layde
b●fore
them
.
That
you
receaue
him
.
Some
bookes
haue
,
Receaue
him
,
in
the
imperatiue
moode
:
but
wrong
for
he
expresseth
that
kinde
of
commaundement
which
the
Colossians
had
receaued
:
namely
that
it
was
the
commendacion
of
eyther
Barnabas
or
Marke
:
which
latter
is
more
probable
.
In
the
greeke
it
is
the
infinitiue
moode
,
but
yet
it
must
be
so
resolued
as
I
haue
done
it
.
And
let
vs
marke
that
they
were
diligent
in
giuing
testimonye
:
that
they
mighte
discerne
good
men
from
false
brethren
,
from
dranes
,
from
deceiuers
,
and
many
that
were
straggelers
and
wanderers
about
.
Which
diligence
and
care
is
at
these
dayes
more
than
necessarie
:
ether
for
because
vertuous
teachers
haue
cold
entertainment
:
or
else
for
that
folishe
persons
and
such
as
are
light
of
beleefe
or
ouer
liberall
bent
and
endaungered
to
deceiuers
.
11
These
alone
were
workers
.
That
is
of
them
which
were
circumcised
:
for
he
nameth
others
afterward
,
but
those
vncircumcised
.
He
meaneth
than
that
there
were
fewe
Iewes
at
Rome
which
shewed
themselues
helpers
to
the
Gospell
:
but
rather
that
the
whole
nation
was
aduersarye
to
Christ
.
Although
by
Workers
he
vnderstandeth
them
only
which
excelled
in
necessary
giftes
to
further
the
Gospel
.
But
where
was
Peter
at
the
tyme
?
Surely
either
he
was
shamefully
passed
ouer
here
,
and
not
without
iniury
:
or
else
they
fable
that
holde
he
was
then
at
Rome
.
Furthermore
he
calleth
the
gospel
the
kingdom
of
God
.
for
it
is
euen
the
scepter
whereby
God
raigneth
ouer
vs
,
and
by
it
we
haue
the
adoption
into
life
euerlasting
.
But
of
this
more
is
spoken
in
another
place
.
12
Alwayes
striuing
.
)
An
example
of
a
good
Pastor
,
who
by
meanes
of
distaunce
of
place
doth
in
no
wise
forget
the
Church
,
but
carieth
the
care
thereof
with
him
ouer
the
sea
.
And
note
the
force
of
the
prayer
,
whiche
is
expressed
in
the
worde
,
Striuing
.
For
although
in
this
place
Paule
meante
to
note
the
vehemencie
of
affection
,
yet
withall
hee
monisheth
the
Colossians
,
that
they
account
not
the
prayers
of
their
Pastor
to
be
in
vayne
:
but
rather
that
they
account
them
to
bee
no
small
helpe
to
them
.
Lastly
let
vs
gather
out
of
Paules
wordes
,
that
this
is
the
perfection
of
Christians
,
while
they
st●●●e
fulfilled
and
in
the
will
of
God
:
lest
that
they
builde
their
purpose
of
life
vpon
any
other
thing
else
.
14
Luke
the
beloued
Phisitian
saluteth
you
,
and
so
doth
Damas.
14
Salute
the
Bretheren
which
are
at
Laodicea
,
and
Nymphas
,
and
the
Church
which
is
at
his
house
.
16
And
when
the
Epistle
shall
also
bee
reade
among
you
,
cause
that
it
bee
also
read
in
the
Church
of
the
Laodicians
:
and
that
you
reade
that
Epistle
whiche
is
from
Laodicia
.
17
And
saye
you
to
Archippus
,
Looke
to
the
Ministerie
which
thou
hast
receaued
in
the
Lord
,
that
thou
fulfill
it
.
18
The
salutation
of
Paule
with
myne
owne
hande
.
Bee
myndefull
of
my
bandes
.
Grace
bee
with
you
,
Amen
.
¶
Sent
from
Rome
,
by
Tichicus
and
Onesimus
.
14
Luke
saluteth
you
.
)
I
am
not
of
their
mynds
,
who
think
this
to
be
Luke
the
Euangelist
,
for
I
iudge
he
was
better
known
than
that
there
needed
such
a
kinde
of
shewing
:
and
he
should
haue
bene
set
forth
with
a
more
worshipfull
title
:
certaynelye
he
would
haue
called
him
eyther
his
fellow
helper
,
or
at
the
lest
his
faythfull
and
trustye
companyon
,
and
partener
of
his
contentions
&
businesse
.
I
rather
coniecture
that
he
was
than
away
,
and
this
other
to
be
discerned
from
him
by
the
name
of
a
Phisition
.
Although
I
contende
not
about
it
as
being
a
certaintye
:
but
I
doe
only
bring
coniectures
.
This
Demas
of
whiche
hee
maketh
mention
,
is
the
same
without
doubt
whome
he
complaineth
afterwarde
to
haue
forsaken
him
,
2.
Tim.
4.10
.
When
he
speaketh
of
the
housholde
Church
of
Nymphas
,
let
vs
remember
that
in
one
houshold
is
prescribed
of
what
fashion
it
beseemeth
all
the
housholders
of
Christians
to
be
:
namely
that
they
be
so
many
small
Churches
.
Wherefore
let
euery
man
knowe
,
that
this
charge
is
layd
vpon
him
,
that
he
instruct
his
house
in
the
feare
of
the
Lord
,
that
he
keepe
it
vnder
holy
discipline
,
to
be
short
,
that
in
the
same
he
fashion
an
Image
or
representation
of
the
Church
.
16
Let
it
be
reade
〈◊〉
Church
of
the
Laodyceans
.
This
Epistle
howsoeuer
it
was
entituled
to
the
Colossians
,
yet
ought
it
to
profite
other
.
The
like
muste
we
thinke
of
all
the
Epistles
.
They
were
in
deede
written
once
to
certain
Churches
by
name
:
but
because
they
contayn
a
perpetuall
doctrine
,
and
that
which
is
common
to
all
ages
:
it
makes
no
matter
what
title
they
haue
.
For
the
argu●●●●
and
matter
belongeth
to
vs
.
The
other
Epistle
whereof
also
he
maketh
mention
,
they
haue
thought
,
though
vntruly
,
to
haue
bene
written
by
Paule
.
They
are
twice
deceiued
who
haue
thought
Paul
to
haue
written
to
the
Laodiceans
.
I
doubt
not
but
that
it
was
an
Epistle
sent
to
Paule
,
the
reading
whereof
might
be
profitable
to
the
Colossians
:
as
Cities
are
accustomed
which
are
nere
one
to
the
other
to
haue
many
thinges
common
betwene
them
.
And
it
was
to
grosse
a
deceite
,
that
,
I
wot
not
what
Varlet
,
vnder
this
pretence
,
durste
subborne
and
counterfeite
so
vnsauerie
an
Epistle
,
that
nothing
could
be
deuised
more
contrary
to
the
spirite
of
Paule
[
than
it
]
.
17
Say
ye
to
A●chippus
.
As
nere
as
I
can
gesse
,
this
Arch●ppus
supplied
the
roome
of
the
Pastor
,
whilest
Epaphras
was
away
.
It
may
happe
he
was
not
suche
an
one
,
as
of
himselfe
w●●
strong
ynough
,
except
he
were
pricked
forth
.
Therefore
Paules
will
is
that
he
bee
hartened
on
to
doe
the
better
at
the
motion
of
the
whole
Churche
.
He
moughte
haue
warned
him
in
his
owne
name
:
but
he
enioyneth
the
Colossians
to
doe
it
,
to
the
ende
they
may
knowe
that
they
ought
to
prick
their
Pastor
forwarde
also
,
if
they
see
him
to
be
colde
,
and
the
Pastor
himselfe
maye
not
refuse
to
bee
monyshed
of
the
Churche
.
For
the
Ministers
of
the
Worde
are
endewed
with
high
power
,
but
yet
suche
as
is
not
loose
from
Lawes
.
And
therefore
it
is
necessarie
that
they
shewe
the●●elues
apte
to
learne
,
if
they
will
teache
others
well
.
In
that
Paule
doeth
agayne
sette
forth
his
bandes
he
declareth
thereby
that
hee
is
not
lightly
or
a
little
greeued
.
For
hee
was
mindfull
of
humayne
infirmitie
:
and
without
doubt
he
fete
in
himselfe
certayne
prickings
therof
,
when
he
so
greatly
desired
that
all
the
godly
should
be
mindful
of
his
trouble
.
But
this
is
〈◊〉
signe
of
distrustfulnes
,
when
he
doth
require
on
all
sides
the
●●des
and
●●lpes
that
by
the
Lord
are
appoynted
him
.
The
subscribing
of
his
hande
,
as
elsewhere
is
seene
,
declareth
that
euen
than
there
flewe
abroad
forged
Epistles
,
in
so
much
that
it
was
but
neede
to
stoppe
and
preuent
false
dealing
.
Finis
.