Vpon
the
byrthday
of
the
Sonne
of
God
our
Lorde
Iesus
Christ
.
FOr
as
much
as
it
is
a
custome
in
the
Churche
of
God
too
begin
the
Newe
yéere
at
the
birthday
of
the
Sonne
of
God
,
so
as
the
same
day
which
was
the
commencement
of
our
saluation
,
should
also
lead
the
beginning
of
the
yéere
:
at
this
my
entrance
with
most
earnest
sute
I
beséeche
our
Lord
Iesus
Christ
the
sonne
of
God
who
was
borne
for
vs
,
and
giuen
too
vs
,
that
the
yéere
ensuing
may
bée
luckie
and
too
the
welfare
of
Gods
churche
,
of
the
common
weale
,
of
the
studies
of
lerning
,
and
of
vs
and
our
housholdes
.
And
bicause
the
sonne
of
God
was
to
this
end
sent
,
and
that
his
taking
vpon
him
our
fraile
and
weake
nature
,
mainteineth
and
preserueth
all
the
whole
masse
of
mankind
too
this
end
,
that
out
of
it
he
may
(
by
the
voyce
of
his
gospell
)
gather
too
himselfe
an
euerlasting
Churche
,
and
(
abolishing
sinne
and
death
)
restore
rightuousnesse
and
eternal
life
:
I
beséeche
him
with
all
my
hart
,
that
for
his
glories
sake
,
he
will
teach
and
gouerne
vs
,
and
dwell
in
vs
and
bée
effectuall
in
vs
,
and
also
mainteine
the
light
of
the
true
doctrine
concerning
himself
,
and
the
knowledge
of
lerning
néedfull
for
his
Churche
,
&
the
harbroughes
of
the
Churche
,
and
wholsome
peace
:
that
mo
may
acknowledge
him
rightly
,
and
set
out
his
praise
for
euermore
.
Now
in
the
treatyses
concerning
the
sonne
of
God
our
Lord
Iesus
Christ
,
who
was
borne
for
vs
,
and
giuen
too
vs
,
there
bée
thrée
places
chéefly
too
bée
considered
,
and
set
foorthe
too
the
people
.
-
First
concerning
the
person
of
the
sonne
of
God
our
Lord
Iesus
Christ
borne
of
the
virgin
Marie
,
in
whome
the
twoo
natures
of
God
and
man
are
by
a
wonderfull
leage
knit
togither
.
-
2
Of
the
causes
of
this
woonderfull
coupling
of
the
twoo
natures
in
Christ
:
and
of
the
benefites
or
profites
that
redound
too
vs
men
by
the
birth
of
Christ
.
-
3
Of
the
applying
of
Christes
benefites
,
which
thing
is
doone
by
fayth
,
which
afterward
is
effectual
by
good
workes
.
Therfore
after
the
old
custome
of
the
Churche
,
there
are
thrée
Epistles
wont
to
be
red
in
the
thrée
offices
on
the
birth
day
of
Christ
,
taken
out
of
Heb.
1.
Tit.
3.
and
Tit.
2.
The
first
Epistle
(
Heb.
1.
)
dooth
chéefly
set
forth
the
doctrin
concerning
the
persone
of
Christ
.
The
second
,
(
which
in
Tit.
3.
)
setteth
out
the
benefites
of
our
sauior
Iesus
Christ
,
with
most
cléere
&
apparant
words
.
The
third
(
which
is
red
in
the
second
too
Titus
)
conteineth
a
summe
of
the
doctrine
concerning
good
works
which
must
folow
the
faith
that
applieth
Christes
benefites
▪
vntoo
vs
.
I
will
therfore
intreat
of
euery
of
these
thrée
Epistles
in
order
,
the
exposition
of
which
may
bée
distributed
intoo
thrée
birthdayes
.
But
first
of
all
I
will
recite
a
disposement
of
a
sermon
which
may
bréefly
comprehend
a
summe
of
the
doctrine
concerning
the
Incarnation
or
birth
of
the
sonne
of
God
our
Lord
Iesus
Chryst
too
bée
vttered
too
the
people
.
¶
THE
ENTERANCE
.
The
consideration
of
Gods
secret
purpose
concerning
the
redemption
of
mankind
,
and
the
woonderfull
coupling
of
the
Godhed
and
manhod
in
the
sonne
of
God
our
Lord
Iesus
Chryst
,
farre
surmounteth
the
wisdome
of
all
Angels
and
men
.
Yet
will
God
haue
vs
too
lerne
the
beginnings
of
this
wisdom
,
in
this
lyfe
,
and
(
toogither
with
the
Angels
and
all
the
sainctes
in
heauen
and
earth
)
too
béehold
this
woonderfull
birthe
of
the
sonne
of
God
with
earnest
mind
,
and
too
magnifie
it
with
true
faith
and
thankfulnesse
.
For
the
sonne
of
God
hath
voutsaued
this
most
hygh
honor
chéefly
vppon
vs
men
,
that
he
would
take
the
substance
of
our
nature
vppon
him
.
And
for
our
saluation
sake
is
he
become
man
:
that
setting
vs
frée
from
sinne
and
endlesse
death
,
he
might
restore
vntoo
vs
rightuousnesse
and
life
.
[
*
](A18772-e370-b)
*
This
is
to
be
vnderstode
of
the
memoriall
of
the
promysed
seede
,
kept
alwayes
in
the
hartes
of
the
faithfull
,
and
renued
by
preching
and
talk
and
not
of
the
keeping
of
any
appointed
holyday
.
And
therefore
all
the
church
(
euen
from
the
beginning
of
the
world
,
which
is
now
5531.
yeeres
)
hath
kept
this
feast
,
renewing
and
spreading
abrode
the
promis
concerning
the
womans
séede
that
should
crush
the
serpents
head
.
Wherfore
let
vs
also
ioyne
our
endeuor
too
the
felowship
of
the
whole
Church
,
and
(
toogither
with
all
Sainctes
)
consider
the
beginnings
of
the
doctrine
which
concerneth
the
woonderful
aliance
of
the
Godhed
and
manhod
in
Chryst
,
and
the
benefites
that
he
hath
brought
vs
by
his
birth
:
specially
seeing
the
euerlasting
saluation
of
vs
all
,
consisteth
in
the
true
acknowledgment
of
our
Lord
and
sauyoure
Iesus
Chryst
,
the
very
sonne
of
God
and
of
Marie
.
The
proposition
and
partition
.
Now
will
wée
distribute
all
this
most
large
doctrine
of
this
feastfull
day
,
intoo
thrée
places
.
And
first
(
by
Gods
helpe
)
wée
will
speake
of
Chrystes
persone
issuing
of
the
virgin
Marie
.
2.
Of
the
causes
of
this
woonderfull
coupling
of
the
twoo
natures
:
and
of
Chrystes
benefites
.
3.
Of
the
applying
of
the
same
.
Of
the
first
.
IN
our
Lord
and
redéemer
Iesus
Chryst
borne
of
the
virgin
the
woord
,
which
is
attributed
to
Basilius
.
Why
is
he
called
the
woord
?
Bicause
he
procéeded
out
of
the
mind
,
and
was
begotten
without
all
affection
,
and
is
the
image
of
him
that
begate
him
.
Nazianzen
He
is
therfore
called
the
woord
,
bicause
he
is
in
respect
of
the
father
,
as
the
woord
is
in
respect
of
the
mind
,
not
only
bicause
his
generation
was
voide
of
all
affection
,
but
also
for
the
knot
of
coniunction
and
the
liuely
representation
.
This
only
begotten
sonne
&
woord
of
God
,
was
alwayes
at
hand
too
mankind
euen
from
the
beginning
of
the
world
.
The
.ij.
Concerning
the
causes
of
the
coupling
of
the
twoo
natures
,
and
of
the
benefites
of
Chrystes
birth
.
THe
principall
efficient
cause
of
the
woonderfull
coupling
of
the
Godhed
and
manhod
in
Chryst
,
is
the
very
persone
of
the
sonne
of
God
making
sute
in
that
secret
counsel
of
the
Godhed
,
for
mankind
,
and
turning
vppon
himselfe
the
most
rightful
wrath
of
God
against
sin
,
&
ioyning
too
himself
our
nature
by
euer
lasting
and
indissoluble
bond
.
Secondly
the
holy
ghost
hath
sanctified
the
flesh
taken
of
the
substance
of
the
virgin
Marie
,
and
fashioned
in
Maries
wombe
,
the
body
of
Chryst
redy
too
bée
borne
.
Luke
.
j.
The
causes
inforcing
the
birth
and
Incarnation
of
the
Sonne
of
God
our
mediatoure
,
were
chéefly
foure
.
First
the
The
outward
forcing
cause
is
sinne
,
and
the
most
sorowfull
The
finall
cause
is
shewed
in
the
Sermon
of
the
Angell
.
For
the
highest
benefit
that
the
sonne
of
God
hath
wrought
The
.iij.
Of
the
applying
.
NOw
forasmuch
as
these
are
great
good
things
which
the
-
1
Glorie
bee
too
God
on
high
,
that
is
too
say
,
nowe
that
-
2
In
earth
peace
,
that
is
too
say
,
men
haue
God
reconciled
-
3
Too
men
gladnesse
,
that
is
too
say
,
although
miseries
¶
THE
CONCLVSION
.
In
the
knitting
vp
,
let
the
thrée
places
bée
repeted
,
and
let
a
thanksgiuing
bée
added
for
the
sending
of
the
sonne
,
and
a
prayer
,
that
God
will
voutsaue
to
gather
a
churche
too
his
sonne
among
vs
,
and
kindle
our
mindes
and
hartes
with
his
holy
spirit
,
so
as
wée
may
looke
somewhat
more
déepely
intoo
this
woonderfull
deuise
of
our
redemption
,
and
magnifie
it
with
thankfull
hartes
.
Vppon
Christmas
day
.
¶
The
Epistle
.
Heb.
j.
GOd
in
times
past
diuersly
&
many
ways
spake
vntoo
the
fathers
by
Prophets
:
but
in
these
last
days
he
hath
spoken
vntoo
vs
by
his
own
sonne
,
whom
he
hath
made
heire
of
all
things
,
by
whom
also
he
made
the
worlde
.
Which
sonne
beeing
the
bryghtnes
of
his
glory
and
the
very
image
of
his
substance
,
ruling
al
things
with
the
woord
of
his
power
:
hath
by
his
own
person
purged
our
sinnes
,
and
sitteth
on
the
right
hand
of
the
maiestie
on
hie
,
beeing
so
much
more
excellent
than
the
Angels
,
as
he
hath
by
enheritaunce
obteined
a
more
excellent
name
(
than
haue
they
)
.
For
vntoo
which
of
the
Angels
said
he
at
any
time
?
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
?
And
agein
:
I
wil
bee
his
father
,
and
he
shal
bee
my
sonne
.
And
agein
when
he
bringeth
in
the
first
begotten
sonne
intoo
the
world
,
he
saith
:
And
let
all
the
Angels
of
God
woorship
him
.
And
of
the
Angels
he
saith
:
he
maketh
his
Angels
spirits
,
and
his
ministers
a
flame
of
fire
.
But
vnto
the
sonne
he
saith
:
thy
seat
(
o
God
)
shal
be
for
euer
and
euer
.
The
scepter
of
thy
kingdom
is
a
right
scepter
.
Thou
hast
loued
rightuousnesse
,
and
hated
iniquitie
.
Wherefore
God
euen
thy
God
,
hath
anointed
thee
with
Oile
of
gladnesse
aboue
thy
fellowes
.
And
thou
Lord
in
the
beginning
hast
laid
the
foundation
of
the
earth
,
And
the
heauens
are
the
woorkes
of
thy
handes
.
They
shall
perish
,
but
thou
endurest
.
They
all
shall
wex
old
as
dooth
a
garment
:
and
as
a
vesture
shalt
thou
chaunge
them
,
and
they
shal
be
chaunged
.
But
thou
art
euen
the
same
,
and
thy
yeeres
shall
not
faile
.
Vnto
which
of
the
angels
said
he
at
any
time
:
Sit
on
my
right
hand
,
till
I
make
thyne
enemies
thy
footstoole
?
Are
they
not
all
ministring
spirits
,
sent
too
minister
for
their
sakes
which
shall
bee
heires
of
saluation
?
The
disposement
.
The
Epistle
pertaineth
too
the
kind
of
cases
that
teache
.
The
partes
or
chéefe
places
are
twoo
.
-
1
A
description
of
the
persone
of
the
sonne
of
GOD
our
Lord
Iesu
Chryst
.
-
2
A
gathering
togither
of
the
witnesses
which
confirme
that
Christ
is
more
excellent
than
the
Angels
,
&
shewe
the
difference
betwéene
Christ
and
the
Angels
.
The
first
place
.
IT
is
a
great
and
wonderfull
benefite
of
the
sonne
of
God
,
&
The
sonne
of
God
is
the
second
persone
of
the
Godhead
This
ordinarie
description
of
the
person
of
gods
sonne
,
may
by
good
lerning
bée
builded
out
of
the
testimonies
of
this
first
That
he
is
begotten
of
the
father
,
the
very
name
of
Sonne
declareth
,
and
so
dooth
the
saying
of
the
second
Psalme
,
this
day
haue
I
begotten
thée
.
That
he
is
the
substanciall
and
full
image
of
the
father
,
it
is
manifest
,
in
that
he
is
termed
the
expresse
image
of
the
fathers
substance
.
The
Gréeke
woord
Apaugasma
,
signifieth
the
brightnesse
that
isseweth
from
another
light
.
Therfore
like
as
light
and
the
brightnesse
that
isseweth
from
the
light
are
alwayes
togither
:
so
the
father
and
the
sonne
are
coeternall
.
That
he
hath
created
all
things
&
susteyneth
al
things
,
it
is
manifest
by
this
saying
:
whom
he
hath
made
heire
(
that
is
to
say
Lord
)
of
al
things
,
by
whom
also
he
made
the
worlds
,
that
is
to
say
al
things
in
the
world
.
By
him
were
al
things
Bearing
,
(
that
is
to
say
carying
,
vpholding
,
and
maynteyning
)
all
things
by
the
woord
of
his
power
,
that
is
to
say
,
by
his
almightie
woord
.
That
he
tooke
vppon
him
mannes
nature
,
he
will
shewe
more
at
large
in
the
second
chapter
.
Héere
he
setteth
foorth
but
the
chéef
office
and
benefite
of
Chryste
,
for
which
he
became
man
,
when
he
sayeth
,
By
himself
purged
he
our
sins
.
This
short
saying
conteyneth
a
summe
of
the
whole
doctrine
of
the
Gospell
concerning
Chrystes
benefites
,
concerning
the
difference
betwéene
the
Law
and
the
Gospell
,
and
concerning
forgiuenesse
of
sinnes
,
or
iustification
.
The
Lawe
purgeth
not
,
ne
taketh
away
sinnes
,
but
encreaseth
The
sacrifises
of
the
Leuites
purged
not
sinne
,
but
were
figures
of
Christes
sacrifice
.
Our
owne
woorkes
and
munkish
ceremonies
purge
not
sinnes
.
Only
Christ
by
himselfe
,
(
that
is
too
say
by
the
sacrifise
of
his
body
offered
vpon
the
altar
of
the
crosse
,
)
hath
purged
vs
,
and
hath
for
euermore
made
perfect
those
that
are
too
be
sanctified
,
as
is
said
afterward
in
the
7.
9.
&
10.
chapters
.
And
1.
Iohn
.
1.
The
blud
of
Christ
the
sonne
of
God
clenseth
vs
from
all
sinne
,
and
iustifieth
vs
&
maketh
vs
heires
of
euerlasting
saluation
and
glorie
.
For
wee
shall
bée
glorified
with
Christ
who
sitteth
at
the
right
hand
of
the
Maiestie
,
that
is
too
say
,
reigneth
in
equal
power
and
maiestie
with
the
eternall
father
.
The
.ij.
Of
the
difference
betweene
Christ
and
the
angels
.
TOo
the
intent
this
thing
may
bée
the
more
euident
,
first
let
the
definitions
of
them
bée
vnderstood
.
Angels
are
spiritual
substances
created
by
God
after
his
The
description
of
the
sonne
of
God
,
is
recited
a
litle
afore
.
By
these
descriptions
and
the
testimonies
cited
in
the
text
of
the
Epistle
,
seuen
differences
may
bee
gathered
.
1
Christ
is
verely
and
by
nature
the
sonne
of
God
,
begotten
of
the
substance
of
the
eternall
father
.
Psal.
2.
This
day
haue
I
begotten
thée
.
2.
Reg.
7.
I
wil
bée
a
father
too
him
,
and
he
shall
bée
a
sonne
too
mée
.
The
Angels
are
not
verely
and
by
nature
the
sonnes
of
God
,
but
only
by
adoption
or
grace
.
Ergo
Christ
farre
excelleth
all
the
Angels
.
2
Inuocation
is
an
honor
too
bée
attributed
only
too
God
the
searcher
of
hartes
,
according
too
this
saying
:
Thou
shalt
worship
the
Lord
thy
God
;
and
in
general
,
whosoeuer
is
worshipped
,
is
better
than
he
that
worshippeth
:
But
God
commaundeth
that
Christ
shal
bee
called
vpon
,
yea
euen
of
the
Angels
:
Ps.
96.
Worship
yée
him
all
yée
Angels
of
God
▪
Ergo
Christ
is
both
God
,
and
also
farre
more
excellent
than
all
the
Angels
.
3
Christ
is
the
maker
of
heauen
and
earth
.
Psa.
101.
Thou
O
Lord
hast
founded
the
earth
from
the
beginning
.
Angels
are
substances
created
,
as
Psal.
103.
is
sayd
:
which
makest
thine
Angels
spirites
,
and
thy
ministers
a
flame
of
fire
,
that
is
too
say
,
cléere
substances
,
which
in
shéerenesse
,
force
,
nimblenesse
,
and
swiftnesse
,
are
like
too
fire
.
4
Christ
is
an
euerlasting
king
,
bearing
a
rightful
scepter
,
and
iustifying
all
that
flée
vntoo
him
.
Psa.
45.
Thy
throne
O
God
endureth
for
euer
and
euer
,
the
scepter
of
rightuousnesse
is
the
scepter
of
thy
kingdom
.
But
the
Angels
are
but
only
the
seruauntes
of
this
king
,
and
impart
not
their
rightuousnesse
vnto
any
others
.
5
Christ
is
verely
and
naturally
the
sonne
of
God.
Ps.
45.
O
God
(
Christ
,
)
thy
God
(
the
eternall
father
,
)
hath
anoynted
thée
with
the
oyle
of
gladnesse
for
thy
felowes
sakes
.
Now
the
Angels
are
not
God
,
but
creatures
.
6
Christ
is
anoynted
with
fulnesse
of
the
holy
Ghost
,
too
the
entent
he
may
annoynt
his
felowes
,
that
is
too
say
,
the
rest
of
the
members
of
the
church
.
The
Angels
are
not
anoynted
with
fulnesse
of
the
holy
Ghost
,
neither
can
they
of
their
owne
power
anoynt
others
and
garnish
them
with
the
giftes
of
the
holy
Ghost
.
7
Christ
sitteth
at
the
right
hand
of
the
eternall
Father
,
that
is
too
say
,
reigneth
in
equal
maiestie
and
glory
with
the
euerlasting
father
.
The
Angels
sit
not
at
the
right
hand
of
the
Father
,
nereigne
in
equall
power
with
the
eternall
father
:
but
are
the
ministers
of
Christ
and
of
the
whole
churche
,
pitching
their
tents
round
about
all
those
that
feare
him
,
according
as
is
sayd
more
at
large
concerning
the
office
and
benefites
of
the
holy
Angels
,
vppon
S.
Michaels
day
.
¶
The
second
Epistle
.
Titus
.
iij.
BVT
after
that
the
kyndnesse
and
loue
of
our
sauiour
God
to
manward
appeared
:
not
of
the
deedes
of
righteousnesse
which
we
wrought
,
but
of
his
mercie
he
saued
vs
,
by
the
fountayn
of
the
newe
byrth
,
and
with
the
renewing
of
the
holy
Ghost
,
whiche
he
shed
on
vs
abundantly
,
thorowe
Iesus
Chryst
our
sauiour
,
that
we
once
iustifyed
by
his
grace
,
should
be
heyres
of
eternal
lyfe
,
thorowe
hope
.
This
is
a
true
saying
.
The
disposement
.
IT
perteyneth
too
the
kynd
of
caces
that
instruct
.
For
it
is
a
doctrine
concerning
the
benefits
of
our
Lord
Iesus
Christ
the
sonne
of
God
borne
too
vs
and
giuen
too
vs
,
comprehending
a
summe
of
the
Gospel
concerning
our
iustification
&
saluation
.
Now
forasmuch
as
there
is
no
wisdom
more
néedful
and
profitable
for
mankynd
,
neither
any
other
good
thing
greater
&
to
bée
sought
of
men
with
more
earnest
desyre
and
endeuer
,
than
the
doctrine
that
concerneth
the
maner
&
meane
how
too
atteyne
euerlasting
lyfe
and
saluation
:
Let
the
doctrine
of
this
epistle
bée
with
singular
héede
and
diligence
fastened
in
the
innermost
closets
of
mens
harts
.
For
the
righter
consideration
and
weying
wherof
,
I
wil
reduce
the
same
too
the
accustomed
places
of
instruction
or
orderly
questions
.
This
woord
Saluation
comprehendeth
all
the
good
things
Paule
distinguisheth
the
parts
of
Chrystes
benefits
intoo
The
chéef
efficient
cause
of
our
saluation
,
is
God
regenerating
And
the
woords
are
piththye
&
effectual
wherwith
Paul
describeth
the
efficient
cause
of
our
saluation
,
in
this
place
.
The
gréeke
woord
Chrestótes
,
signifieth
properly
goodnesse
,
Eleos
.
Mercy
is
too
bée
touched
with
the
féeling
of
another
Therfore
albeit
that
al
calamities
,
death
,
and
euerlasting
torments
(
too
which
wée
are
subiecte
by
reason
of
sinne
)
bée
most
rightfull
punishments
:
yet
notwithstanding
,
God
of
his
excéeding
goodnesse
pitying
vs
,
is
in
déede
sory
for
our
losse
(
lyke
the
louingharted
father
that
is
striken
with
great
gréefe
for
the
miserie
of
his
sonne
,
)
and
of
his
woonderfull
gentlenesse
and
mercy
helpeth
vs
,
and
by
sending
his
sonne
(
who
for
vs
was
borne
,
crucified
,
and
raised
from
death
againe
)
hath
restored
vntoo
vs
rightuousnesse
and
euerlasting
saluation
.
Grace
signifieth
the
frée
good
will
or
fauor
,
or
the
mercie
The
forcing
cause
,
or
the
mediator
and
spokesman
that
This
man
alonely
dooth
truly
possesse
the
name
of
Iesus
,
The
instrumentall
causes
,
or
the
meanes
by
which
God
offereth
,
applieth
,
and
performeth
vntoo
vs
euerlasting
saluation
Now
,
the
holy
ghost
begetteth
vs
agein
by
two
meanes
:
by
the
woord
or
glad
tidings
concerning
Chryst
,
and
by
the
sacrament
of
baptim
,
as
is
sayd
Eph.
v.
Clensing
it
by
the
washing
of
water
in
the
woord
.
And
the
instrument
in
vs
wherby
we
receiue
the
eternal
The
effect
of
iustification
,
is
the
renewing
of
nature
by
Another
effect
is
life
euerlasting
,
or
the
manifest
and
perfect
Then
let
vs
giue
thankes
with
our
whole
heart
too
the
sonne
of
God
our
Lord
Iesus
Chryst
,
for
that
he
hath
brought
vntoo
vs
these
so
great
good
things
by
his
birthe
:
and
let
vs
pray
vntoo
him
with
earnest
sute
,
too
kindle
the
fulnesse
of
faith
in
our
hartes
,
that
they
may
bée
quite
out
of
dout
,
that
it
is
a
faithful
saying
,
and
may
embrace
it
with
most
stedfast
faith
,
and
atteine
the
inheritance
of
eternall
saluation
.
¶
The
third
Epistle
.
Tit.
ij
.
FOr
the
grace
of
God
that
bringeth
saluation
vntoo
al
men
,
hath
appeered
,
and
teacheth
vs
that
we
shuld
deny
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
sober
minded
,
righteously
and
godly
in
this
present
world
,
looking
for
that
blissed
hope
and
glorious
appeering
of
the
mighty
God
,
and
of
our
sauioure
Iesu
Chryst
,
which
gaue
himself
for
vs
,
too
redeeme
vs
from
all
vnrightuousnesse
,
and
too
purge
vs
a
peculier
people
vntoo
himself
,
feruently
gyuen
vntoo
good
workes
.
These
things
speake
and
exhort
and
rebuke
with
all
commaunding
.
See
that
no
man
despise
thee
.
The
disposement
.
It
perteineth
too
the
kind
that
instructeth
.
For
in
most
lerned
wise
and
in
singuler
lyghtsomnesse
of
woordes
,
it
setteth
foorth
a
bréefe
doctrine
concerning
good
woorks
,
which
must
of
necessitie
folow
the
faith
that
receiueth
the
benefits
of
Chryst
borne
too
vs
and
giuen
too
vs
.
The
opening
of
this
Epistle
may
be
deuided
intoo
three
places
.
-
j
A
definition
and
the
specyall
kinds
of
things
that
are
good
woorks
in
déed
and
acceptable
too
God
,
that
is
too
say
-
too
renounce
vngodlynesse
and
worldly
lustes
.
-
too
liue
.
-
Soberly
.
-
Vprightly
.
-
Godlily
.
-
ij
The
forcing
causes
which
ought
too
stirre
vp
euery
man
too
the
study
of
vertue
and
the
exercise
of
good
woorkes
.
-
iij
The
efficient
and
finall
causes
,
or
how
good
woorks
may
bée
doone
,
and
how
they
may
please
God.
The
first
place
.
THe
grace
of
our
sauior
Christ
hath
shined
vnto
al
men
,
not
that
they
shuld
by
abiding
in
darknesse
through
ignorance
No
dout
therefore
,
but
man
being
iustified
and
saued
by
faith
through
the
frée
mercy
of
God
for
Chrystes
sake
,
ought
of
necessitie
from
thencefoorth
too
shun
sinne
,
and
too
béegin
a
new
lyfe
agréeable
with
the
lawe
of
God.
And
these
are
true
principles
.
New
obediènce
is
of
necessitie
and
of
duetie
.
Good
woorkes
are
néedfull
,
according
as
Paul
expresly
sayth
.
Wée
must
néeds
obey
:
And
in
this
place
he
sayth
,
that
the
sonne
of
God
is
therfore
borne
for
vs
,
and
giuen
for
vs
,
that
(
sinne
being
abolished
)
wée
should
folowe
good
woorkes
.
And
he
defineth
good
woorkes
or
new
obedience
,
(
by
the
The
woord
vngodlynesse
,
comprehendeth
all
sinnes
repugnant
Worldly
lustes
conteyne
all
the
corrupt
inclinations
and
Of
all
misdoing
and
offence
,
the
welspring
is
concupiscence
.
And
it
is
most
manifest
that
the
more
part
of
miseries
and
mischéeues
do
grow
of
a
desire
of
excellencie
,
honor
,
riches
,
reuengement
,
pleasures
&
lustes
that
are
in
all
mankynd
.
The
kindes
of
good
workes
he
deuideth
intoo
stayednesse
,
rightuousnesse
,
and
godlinesse
.
Stayednesse
(
which
of
the
Gréekes
is
called
Sophrosyne
,
&
Rightuousnesse
includeth
within
his
compasse
,
an
vniuersarl
Godlynesse
conteyneth
the
vertues
of
the
first
table
,
as
Of
the
second
.
THe
forcing
causes
that
must
stirre
vp
euery
man
too
the
The
first
is
Gods
commaundement
teaching
vs
&
most
streightly
charging
vs
too
renounce
or
shun
vngodlynesse
and
sinfull
lustes
,
and
too
liue
soberly
,
vprightly
,
and
godlily
.
The
second
is
blissed
hope
of
the
appeering
of
the
great
who
at
his
glorious
comming
too
iudge
the
quicke
and
the
dead
,
shall
giue
most
ample
rewardes
too
the
godly
Saincts
,
that
haue
liued
soberly
,
vprightly
,
and
godlily
in
this
present
world
:
and
shall
with
euerlasting
punishment
ouer
whelm
the
vngodly
,
which
haue
abandoned
themselues
too
worldly
lustes
in
this
lyfe
.
The
third
is
the
finall
cause
for
which
Christ
was
sent
,
the
The
fourth
cause
is
of
the
nature
of
correlatiues
,
that
is
It
is
thought
that
the
Gréek
woord
Periousion
answereth
too
the
Hebrew
woord
Segula
,
which
in
Exod.
xix
.
is
translated
a
holy
people
,
and
in
Ps.
cxxxiiij
.
possesion
,
&
in
Pet.
j.
Ep.
ij
.
chap.
the
people
of
purchase
,
that
is
too
say
,
a
people
purchased
and
redéemed
with
the
blud
of
Christ
,
that
they
should
be
his
propre
and
peculiar
people
.
iij.
How
good
woorks
may
be
doone
,
&
how
they
may
please
God.
Although
that
the
outward
limbes
(
as
the
eyes
,
the
tung
the
hands
&c.
)
may
after
a
maner
bée
bridled
by
mannes
diligence
Therfore
in
the
accomplishment
of
good
works
,
there
méet
thrée
causes
.
The
first
and
principal
is
Christ
,
redeming
and
clensing
vs
from
all
iniquitie
,
&
by
his
holy
spirit
kindling
in
The
second
cause
is
Gods
word
,
by
which
Christ
is
effectual
in
instructing
vs
too
renounce
all
vngodlinesse
&
worldly
The
third
is
the
mind
and
wil
of
man
,
not
striuing
ageinst
Christ
when
he
teacheth
vs
&
ruleth
our
members
,
that
they
for
this
Chrystes
sake
,
our
owne
good
woorkes
please
God
,
although
they
doo
not
as
yet
fully
satisfie
Gods
law
,
but
bée
ioyned
with
great
weaknesse
and
vnclennesse
of
nature
remaining
in
vs
.
For
as
the
person
of
man
becommeth
good
,
rightuous
and
acceptable
too
God
,
only
through
fayth
for
Chrystes
sake
,
who
gaue
himselffor
vs
&c
:
so
the
woorkes
that
are
wrought
by
a
person
that
is
iustified
and
reconciled
too
God
,
doo
please
God
,
not
for
their
owne
woorthinesse
,
but
through
the
grace
of
God
which
woorketh
saluation
too
all
men
,
or
for
Christes
only
sake
through
faith
,
as
is
said
Heb.
xiij
.
By
him
doo
wée
offer
the
sacrifise
of
praise
alwayes
vnto
God.
And
j.
Pet.
ij
.
Offer
yée
spiritual
sacrifises
acceptable
too
God
through
Iesus
Christ
.
Vppon
the
day
of
S.
Steuen
the
first
Martyr
.
¶
The
Epistle
.
Actes
.
vj.
and
.vij.
chapters
.
ANd
Steuen
ful
of
faith
&
power
,
did
great
wonders
and
miracles
among
the
people
.
Then
there
arose
certein
of
the
sinagoge
:
which
are
called
Libertines
,
&
Cyrenites
,
&
of
Alexandria
,
&
Cilicia
&
Asia
,
&
disputed
with
Steuen
.
And
they
could
not
resist
the
wisdom
,
&
the
spirit
with
which
he
spake
.
Then
sent
they
in
men
,
which
sayd
:
we
haue
herd
him
speake
blasphemous
woordes
ageinst
Moses
,
and
ageinst
God.
And
they
moued
the
people
and
the
elders
&
the
Scribes
:
and
came
vppon
him
,
and
caught
him
,
and
brought
him
too
the
counsell
,
and
brought
foorth
false
witnesses
which
sayd
:
This
man
ceaseth
not
too
speake
blasphemous
woords
ageinst
this
holy
place
,
and
the
law
,
for
wee
herd
him
say
:
this
Iesus
of
Nazareth
shall
destroy
this
place
,
and
shall
change
the
ordinances
which
Moses
gaue
vs
.
And
all
that
sate
in
the
counsell
,
looked
stedfastly
on
him
,
and
sawe
his
face
as
it
had
bin
the
face
of
an
Angell
.
The
.vij.
Chapter
.
THen
sayd
the
cheefe
Prest
:
is
it
euen
so
?
And
he
sayd
:
yee
men
,
brethren
and
fathers
,
herken
.
The
God
of
glory
appeered
vntoo
our
father
Abraham
,
whyle
he
was
in
Mesopotamia
,
before
he
dwelt
in
Charran
,
and
sayd
vntoo
him
:
come
out
of
thy
countrey
,
and
from
thy
kinred
,
and
come
into
the
land
which
I
shall
shew
thee
.
Then
came
he
out
of
the
land
of
Chaldey
,
and
dwelt
in
Charran
.
And
after
that
his
father
was
dead
,
he
brought
him
from
thence
,
intoo
this
land
in
which
yee
now
dwell
,
and
he
gaue
him
none
inheritaunce
in
it
,
no
not
the
bredth
of
a
foote
:
and
promised
that
he
would
giue
it
too
him
too
possesse
,
and
too
his
seed
after
him
,
when
as
yet
he
had
no
childe
.
God
verely
spake
on
this
wise
,
that
his
seede
should
be
a
soiourner
in
a
straunge
land
,
and
that
they
should
keepe
them
in
bondage
,
and
entreat
them
euell
.
400.
yeeres
.
But
the
nation
too
whom
they
shall
bee
in
bondage
will
I
iudge
sayd
God.
And
after
that
,
shall
they
come
foorth
and
serue
me
in
thys
place
.
And
he
gaue
him
the
couenant
of
Circumcision
.
And
hee
begatte
Isaac
,
and
cyrcumcised
hym
the
eigth
day
,
and
Isaac
begat
Iacob
,
and
Iacob
the
twelue
Patriarkes
.
And
the
Patriarkes
hauing
indignation
,
sold
Ioseph
intoo
Egypt
.
And
God
was
with
him
,
and
deliuered
him
out
of
al
his
aduersities
,
and
gaue
him
fauour
and
wisdom
in
the
syght
of
Pharao
king
of
Egypt
.
And
he
made
him
gouernour
ouer
all
his
houshold
.
Then
came
there
a
dearth
ouer
all
the
land
of
Egypt
,
and
Canaan
,
and
great
affliction
,
that
our
Fathers
found
no
sustenance
.
But
when
Iacob
herd
that
there
was
corne
in
Egypt
,
he
sent
our
Fathers
first
.
And
at
the
second
time
,
Ioseph
was
knowen
of
his
brethren
,
and
Iosephs
kinred
was
made
knowen
vnto
Pharao
.
Then
sent
Ioseph
and
caused
his
father
to
bee
brought
,
and
all
his
kin
,
three
score
and
xv
.
soules
.
And
Iacob
descended
into
Egypt
,
and
died
,
both
he
and
our
fathers
,
and
were
translated
into
Sychem
,
and
were
put
in
the
sepulchre
that
Abraham
bought
for
monye
,
of
the
sonnes
of
Emor
,
at
Sichem
.
But
when
the
tyme
of
the
promise
drewe
nye
(
whiche
God
had
sworne
to
Abraham
)
the
people
grewe
and
multiplied
in
Egypt
,
till
another
king
arose
,
which
knewe
not
of
Ioseph
.
The
same
delt
suttely
with
our
kinred
,
and
euill
entreated
our
fathers
,
and
made
them
too
cast
out
their
yoong
children
,
that
they
should
not
remayne
à
lyue
.
The
same
tyme
was
Moyses
borne
,
and
was
acceptable
vnto
God
,
which
was
nourished
vp
in
his
fathers
house
three
moonethes
.
When
he
was
cast
out
,
Pharaoes
daughter
took
him
vp
,
&
nourished
him
vp
for
hir
own
sonne
.
And
Moses
was
learned
in
all
maner
wysdome
of
the
Egiptians
,
and
was
myghtie
in
deedes
and
in
woordes
.
And
when
he
was
ful
fortie
yeere
olde
,
it
came
intoo
his
hart
too
visit
his
brethren
,
the
children
of
Israell
.
And
when
hee
sawe
one
of
them
suffer
wrong
,
he
defended
him
and
auenged
his
quarell
that
had
the
harme
doon
to
him
,
and
smote
the
Egiptian
.
For
he
supposed
his
brethren
would
haue
vnderstand
,
howe
that
God
by
hys
hands
should
gyue
saluation
vnto
them
.
But
they
vnderstood
not
.
And
the
next
daye
,
he
shewed
him selfe
vntoo
them
,
as
they
stroue
,
and
would
haue
set
them
at
one
ageyn
,
saying
:
Syrs
yee
are
brethren
,
why
hurt
yee
one
another
?
But
he
that
did
his
neighbour
wrong
thrust
him
away
saying
:
who
made
thee
a
ruler
and
a
iudge
ouer
vs
?
What
,
wilt
thou
kyll
mee
,
as
thou
diddest
the
Egyptian
yesterday
?
Then
fled
Moyses
at
that
saying
,
and
was
a
straunger
in
the
lande
of
Madian
,
wher
he
begat
twoo
sonnes
.
And
when
fortie
yeares
were
expyred
,
there
appeered
too
him
in
the
wildernesse
of
mount
Syna
,
an
Angell
of
the
Lorde
in
a
flame
of
fyre
in
a
bushe
.
When
Moyses
saw
it
,
he
wondred
at
the
syght
.
And
as
he
drew
neer
too
behold
,
the
voyce
of
the
Lord
came
vntoo
him
:
I
am
the
God
of
thy
fathers
,
the
God
of
Abraham
,
the
God
of
Isaac
,
&
the
God
of
Iacob
.
Moyses
trembled
and
durst
not
beholde
.
Then
sayd
the
Lord
to
him
:
Put
of
thy
shoes
from
thy
feete
,
for
the
place
where
thou
standest
is
holy
ground
.
I
haue
perfectly
seen
the
affliction
of
my
people
which
is
in
Egypt
,
and
I
haue
harde
their
gronyng
,
and
am
come
downe
too
deliuer
them
.
And
now
come
,
and
I
will
send
thee
intoo
Egypt
.
This
Moses
whom
they
forsooke
saying
:
who
made
thee
a
Ruler
and
a
iudge
?
The
same
GOD
sent
bothe
a
ruler
and
a
deliuerer
,
by
the
handes
of
the
Aungel
which
appeared
too
him
in
the
bushe
.
And
the
same
brought
them
out
,
shewing
wonders
and
signes
in
Egipt
,
and
in
the
red
sea
,
and
in
the
wildernes
.
xl
.
yeeres
.
This
is
that
Moses
whiche
sayed
vntoo
the
children
of
Israell
:
A
prophet
shall
the
Lorde
our
God
rayse
vp
vnto
you
of
your
brethren
,
lyke
vntoo
mee
,
him
shall
yee
heare
.
This
is
he
that
was
in
the
congregation
,
in
the
wildernesse
with
the
Angell
(
whiche
spake
to
him
in
the
mount
Sina
)
and
with
our
fathers
.
This
man
receyued
the
worde
of
life
to
gyue
vntoo
vs
,
too
whom
our
fathers
would
not
obey
,
but
cast
it
from
them
,
and
in
their
hartes
turned
backe
ageyn
intoo
Egypt
,
saying
vntoo
Aaron
:
make
vs
Goddes
too
goo
before
vs
.
For
this
Moyses
that
brought
vs
out
of
the
Lande
of
Egypt
,
we
wote
not
what
is
become
of
hym
.
And
they
made
a
Calfe
in
those
dayes
,
and
offered
sacrifice
vntoo
the
ymage
,
and
reioysed
in
the
woorkes
of
their
owne
handes
.
Then
GOD
turned
hym selfe
,
and
gaue
them
vp
,
that
they
should
worshippe
the
host
of
the
sky
,
as
it
is
written
in
the
booke
of
the
Prophetes
.
O
yee
of
the
house
of
Israell
,
gaue
yee
too
me
sacrifices
and
meat
offerings
by
the
space
of
.
xl
.
yeeres
in
the
wildernesse
?
And
yee
tooke
vntoo
you
the
tabernacle
of
Moloh
,
and
the
starre
of
your
God
Rempham
,
figures
which
ye
made
to
worship
them
.
And
I
will
translate
you
beyond
Babylon
.
Our
fathers
had
the
tabernacle
of
witnesse
in
the
wildernesse
,
as
he
had
appoynted
them
,
speaking
vnto
Moyses
,
that
he
should
make
it
according
to
the
fashion
that
he
had
seen
▪
which
tabernacle
also
,
our
fathers
(
that
came
after
)
brought
in
with
Iosue
into
the
possession
of
the
Gentilles
,
which
God
draue
out
before
the
face
of
our
fathers
,
vnto
the
dayes
of
Dauid
:
which
found
fauour
before
God
,
and
desired
that
he
might
finde
a
tabernacle
for
the
God
of
Iacob
.
But
Salomon
built
him
an
house
.
Howbeit
,
he
that
is
hyest
of
all
,
dwelleth
not
in
temples
made
with
handes
,
as
sayeth
the
Prophet
:
heauen
is
my
seate
,
and
earth
is
my
footestole
,
what
house
will
yee
buyld
for
mee
,
sayeth
the
Lord
?
or
what
place
is
it
that
I
should
reste
in
,
hath
not
my
hand
made
all
these
things
?
Yee
stifnecked
,
and
of
vncircumcised
harts
and
eares
,
yee
haue
alwayes
resisted
the
holy
Ghost
:
as
your
Fathers
dyd
,
so
doo
yee
.
Which
of
the
Prophets
haue
not
your
Fathers
persecuted
?
and
they
haue
slayne
them
whiche
shewed
before
of
the
comming
of
that
iust
,
whome
yee
haue
nowe
betrayed
and
murthered
.
And
yee
also
haue
receyued
the
Lawe
by
the
ordinance
of
angels
,
and
haue
not
kept
it
.
When
they
herd
these
things
,
their
harts
claue
a
sunder
,
&
they
gnashed
on
hym
with
their
teeth
.
But
he
being
full
of
the
holy
Ghost
,
loked
vp
stedfastly
with
his
eyes
intoo
heauen
,
and
sawe
the
glorie
of
God
,
and
Iesus
standing
on
the
right
hande
of
God
,
and
sayde
:
Beholde
,
I
see
the
heauens
open
,
and
the
sonne
of
man
standing
on
the
ryght
hande
of
GOD.
Then
they
gaue
a
shout
with
a
loude
voyce
,
and
stopped
their
eares
and
ranne
vpon
him
all
at
once
,
and
cast
him
out
of
the
Citie
,
and
stoned
hym
.
And
the
witnesses
layd
downe
their
clothes
at
a
yong
mans
feete
named
Saule
.
And
they
stoned
Steuen
calling
on
,
and
saying
:
Lord
Iesu
,
receyue
my
spirit
.
And
he
kneeled
down
,
and
cryed
with
a
loud
voyce
:
Lord
laye
not
this
sinne
to
their
charge
.
And
when
he
had
thus
spoken
,
he
fell
a
sleepe
.
The
disposement
of
the
accusation
of
Steuen
,
&
of
his
defence
,
out
of
the
readings
vppon
the
Actes
of
the
Apostles
.
The
summe
of
the
accusation
may
bee
included
in
this
Sylogisme
.
-
IT
is
a
blasphemie
too
teache
,
that
the
law
of
-
Steuen
teacheth
that
the
Law
and
sacrifices
of
Moyses
are
not
néedfull
too
the
atteynèment
of
forgiuenesse
of
sinnes
and
euerlasting
saluation
,
nor
the
chéef
woorshipping
of
God
:
but
that
they
and
the
whole
common
weale
of
Moyses
and
the
temple
shall
decay
togither
:
-
Ergo
Steuen
is
giltye
of
blasphemie
and
treason
,
and
is
too
bée
stoned
to
death
according
too
the
Lawe
,
Leuit.
14.
Ageynst
this
so
heinous
accusation
Steuen
hauing
hys
hart
and
countenaunce
cléered
with
the
light
of
God
,
maketh
a
long
defence
,
wherein
he
answered
too
the
Maior
or
first
part
,
denying
it
too
bée
blasphemie
to
teach
,
that
the
law
of
Moyses
iustifieth
not
,
and
that
the
ceremonies
and
sacrifices
of
Moyses
are
not
the
true
and
chéef
woorshipping
of
God
,
and
that
the
rites
of
Moses
togither
with
the
common
weale
and
temple
must
bée
doone
away
.
Therefore
,
the
summe
of
Steuens
aunswer
for
his
defence
may
bée
included
in
foure
Syllogismes
.
The
.j.
Of
iustification
.
-
RIghtuousnesse
and
eternall
saluation
is
bestowed
after
one
selfsame
maner
vppon
the
fathers
Abraham
,
Isaac
,
Iacob
,
and
all
holy
men
,
in
all
times
of
the
world
.
-
The
Fathers
Abraham
,
Isaac
,
and
Iacob
,
&c
,
obteyned
forgiuenesse
of
sinne
,
and
euerlasting
saluation
not
for
the
law
and
sacrifices
offered
in
the
temple
,
which
at
that
time
were
not
yet
ordeyned
:
but
only
by
the
promise
of
the
blissed
séede
which
they
tooke
hold
on
by
fayth
:
-
Ergo
,
wée
also
are
made
heires
of
rightuousnesse
and
euerlasting
saluation
,
not
by
the
Lawe
and
sacrifices
of
Moses
,
but
by
that
only
séede
of
Abraham
that
was
promised
,
euen
our
Lord
Iesus
Chryst
,
according
also
as
Peter
witnesseth
afterward
:
wée
beleue
that
wée
are
saued
by
the
grace
of
our
Lord
Iesus
Chryst
,
like
as
our
fathers
were
saued
also
.
Her
vppon
it
is
rightly
concluded
,
that
the
ceremonies
of
Moyses
,
or
the
lawe
and
sacrifices
of
Moyses
are
not
néedfull
to
saluation
.
The
.ij.
Of
the
promises
.
-
ALl
Saints
must
néedes
obteyne
the
principall
promise
-
Vntoo
Abraham
and
the
other
Fathers
was
giuen
promis
of
blissing
and
of
the
inheritance
of
the
land
of
Canaan
,
and
yet
Abraham
obteyned
not
so
much
as
one
foote
bredth
of
the
land
at
any
tyme
in
possession
:
-
Ergo
,
the
blissing
that
was
promised
too
Abraham
was
another
thing
than
this
bodyly
common
weale
,
and
sacrifices
of
Moyses
:
that
is
too
wit
,
forgiuenesse
of
sinnes
,
and
the
true
and
euerlasting
good
things
.
The
.iij.
Of
the
true
worshipping
of
God.
-
THe
principall
woorshipping
of
God
is
alwayes
one
,
and
-
The
fathers
Abraham
,
Isaac
,
Iacob
and
Ioseph
,
dyd
doutlesse
woorship
God
a
right
,
and
yet
obserued
not
the
ceremonies
of
Moyses
Lawe
,
which
at
that
time
was
not
yet
deliuered
,
ne
offered
sacrifices
in
the
temple
which
was
not
yet
at
that
tyme
buylded
:
-
Ergo
the
Mosaicall
ceremonies
and
the
sacrifices
that
are
offered
in
the
temple
of
Hierusalem
,
are
not
the
true
&
chéef
woorshipping
of
God
,
according
as
the
Prophete
sayeth
:
I
will
haue
mercie
and
not
sacrifice
,
and
the
knowledge
of
God
rather
than
burnt
offerings
.
The
.iiij.
Of
the
abrogating
of
the
law
and
common
weale
of
Moyses
.
-
MOyses
himself
sayeth
:
The
Lorde
our
God
shall
rayse
-
But
now
is
that
Prophet
come
that
Moyses
promised
,
which
teacheth
playnly
that
the
Law
and
ceremonies
of
Moyses
are
not
necessary
too
iustification
and
saluation
:
-
Ergo
,
he
is
too
be
heard
,
or
it
is
too
bée
beléeued
for
a
certeintie
,
that
the
law
is
abrogated
.
Or
let
the
Argument
bée
framed
in
thys
wyse
.
-
Chryst
(
whom
Moyses
himself
commaunded
too
bée
herd
)
is
the
end
of
the
Law
,
for
the
ceremoniall
&
politike
lawes
and
all
the
common
weale
of
Moyses
was
ordeyned
too
this
end
,
that
it
might
bée
the
seate
of
the
churche
,
and
a
place
for
Chryst
too
bée
borne
in
,
and
that
it
should
ceasse
assoone
as
Chryst
was
exhibited
.
-
Chryst
whom
Moyses
(
in
the
.xviij.
of
Deut.
)
commaundeth
too
bée
herd
is
now
exhibited
:
-
Ergo
the
Lawes
of
Moyses
toogither
with
his
common
weale
&
temple
shall
bée
abrogated
:
and
that
too
this
end
,
that
the
very
same
dooing
away
of
it
may
bere
witnesse
,
that
the
Messias
which
was
promised
too
the
Fathers
,
is
already
exhibited
:
and
that
the
lawes
of
Moyses
are
not
necessarie
too
saluation
.
This
is
the
summe
of
Steuens
long
oration
,
which
comprehendeth
the
chéef
Articles
of
the
Christian
doctrine
.
Of
which
things
the
full
exposition
may
bée
fetched
out
of
my
wrytings
that
conteyn
the
summe
of
the
doctrine
,
&
of
my
expositions
vppon
Genesis
and
Exodus
,
the
notablest
Stories
of
which
bookes
Steuen
citeth
,
for
the
most
part
in
this
Oration
.
Of
Steuens
martyrdoome
.
MArtyrdoome
signifieth
witnes
bearing
,
wherby
wée
witnesse
The
partes
of
martyrdoome
may
bée
called
,
the
confession
Commonly
they
make
difference
,
that
those
are
confessors
,
Athanasius
,
Paphnutius
,
Macarius
,
Iohn
Frederick
Duke
of
Sanonie
,
Luther
and
such
others
.
And
those
are
Martyrs
that
haue
spent
their
blud
,
&
their
Traiane
,
Attalus
who
was
rosted
vppon
a
spit
at
Lyons
in
the
tyme
of
the
Emperour
Antonie
Vere
:
Vincent
who
was
most
cruelly
rent
a
péeces
in
Spayne
by
Diocletian
:
Laurence
who
was
broyled
vppon
a
gréedyron
by
the
Emperour
Decius
:
Boniface
Byshoppe
of
Mentz
,
who
was
put
too
death
by
the
Fryselanders
the
yéere
of
Christ
,
775
:
Iohn
Hus
:
And
in
our
dayes
many
are
slayne
for
the
truthes
sake
,
and
by
cruell
woounds
doo
purchace
a
noble
death
.
The
efficient
causes
are
.
FIrst
,
the
holy
Ghost
the
conforter
,
who
reléeueth
our
infirmitie
Secondly
,
the
woord
of
God
,
which
both
enioyneth
profession
,
Thirdly
,
mannes
mynd
thinking
vppon
Gods
commaundement
He
went
reioycing
in
his
brest
,
and
through
strong
hope
his
harmes
supprest
.
Besides
these
thrée
causes
of
stedfastnesse
common
too
all
Martyrs
,
there
is
another
also
in
Steuen
the
first
Martyr
,
namely
,
the
singular
comfort
by
beholding
the
Sonne
of
God
,
who
shewed
himself
visibly
vntoo
him
.
By
which
shewing
The
matter
wherabout
martyrdoome
is
occupied
,
is
the
The
forme
of
martyrdoome
is
the
confession
of
the
truth
,
or
the
witnesse
which
is
borne
too
the
truthe
,
both
by
the
lyuely
voyce
,
and
by
the
bludshed
and
death
of
the
partye
.
The
ends
&
effects
of
martyrdome
are
these
.
First
,
Gods
glorie
,
which
is
set
out
and
spred
far
abrode
Secondly
,
the
preseruation
of
the
true
doctrine
concerning
Thirdly
,
that
the
weaker
sort
are
strengthened
,
and
the
Churche
enlarged
by
the
example
of
the
constancie
of
the
Martyrs
.
The
church
was
founded
vppon
blud
,
and
by
blud
hath
it
encreaced
.
Fourthly
,
that
the
deathes
of
the
Martyrs
may
bée
witnesses
of
the
certeintie
of
the
doctrine
of
the
Gospell
:
lyke
as
Steuen
by
his
bludshed
and
death
sealeth
vp
the
doctrine
concerning
the
Messias
promised
too
the
Fathers
,
and
now
performed
.
Fifthly
,
that
they
may
bée
witnesse
of
the
immortalitie
,
&
of
the
iudgment
too
come
,
wherin
Tyrants
and
Hipocrites
shall
bée
cast
intoo
endlesse
paynes
,
and
the
holy
Martyrs
bée
honored
with
euerlasting
rewards
.
Sixtly
,
that
the
godly
may
not
lose
the
forgiuenesse
of
sinnes
which
they
haue
receyued
,
and
the
inheritance
of
euerlasting
saluation
.
Math.
xxiiij
.
He
that
continueth
too
the
end
,
shal
bee
saufe
.
Rom.
x.
By
the
mouth
is
acknowledgement
made
too
saluation
.
The
Alyances
or
neybourvertues
of
martyrdoome
,
are
Stedfastnesse
,
Stoutnesse
in
bearing
out
aduersities
,
Patience
,
Continaunce
,
and
in
especially
earnest
fayth
,
hope
and
calling
vppon
God.
The
thing
that
fyghts
ageinst
martyrdoome
,
is
reuolting
,
or
renouncing
of
the
true
doctrine
:
which
eyther
procéedeth
of
an
epicurish
skornfulnesse
and
malice
(
as
the
reuolting
of
the
Emperour
Iulian
)
or
ryseth
of
fearfulnesse
and
infirmitie
of
mynde
,
(
as
the
renyall
of
Peter
and
of
many
others
:
)
or
else
is
committed
in
fact
,
as
when
those
that
vnderstand
the
true
doctrine
of
the
Gospell
,
are
present
at
the
Idolatrous
seruice
of
the
Masse
,
and
dissemble
their
méening
:
or
when
wée
beare
about
the
Gospell
in
our
mouth
,
and
yet
aunswer
not
too
our
profession
in
lyfe
and
behauiour
.
Vppon
the
Sunday
next
after
Christmas
day
.
¶
The
Epistle
.
Gal.
iiij
.
AND
I
say
,
that
the
heire
(
as
long
as
he
is
a
chyld
)
differeth
not
from
a
seruant
,
though
he
bee
Lord
of
al
,
but
is
vnder
tutours
and
gouernours
,
vntill
the
tyme
that
the
father
hath
appointed
.
Euen
so
we
also
,
when
we
were
children
,
were
in
bondage
vnder
the
ordinances
of
the
world
:
but
when
the
tyme
was
full
come
,
God
sent
his
sonne
made
of
a
woman
,
and
made
bond
vnto
the
law
,
to
redeeme
them
which
were
bond
vntoo
the
law
:
that
we
through
election
might
receyue
the
inheritaunce
that
belongeth
vntoo
the
naturall
sonnes
.
Bycause
yee
are
sonnes
,
GOD
hath
sent
the
spirit
of
his
sonne
into
our
hartes
,
which
crieth
Abba
Father
.
Wherfore
now
,
thou
art
not
a
seruant
,
but
a
sonne
:
If
thou
bee
a
sonne
,
thou
art
also
an
heyre
of
God
through
Christ
.
The
disposement
.
It
perteyneth
too
the
kynd
that
instructeth
.
For
it
reckeneth
vp
in
order
the
effectes
or
chéef
benefites
of
the
sonne
of
God
,
who
is
borne
too
vs
,
and
gyuen
too
vs
:
and
he
setteth
them
playnly
out
,
by
a
similitude
taken
of
Seruantes
and
Heires
.
The
chéef
benefits
which
the
sonne
of
God
hath
obteyned
for
the
churche
by
his
wonderfull
birth
,
are
fower
.
-
1
Redemption
from
the
curse
of
the
Lawe
.
-
2
Adoption
too
bée
the
sonnes
of
God.
-
3
The
giuing
of
the
holy
ghost
,
who
cryeth
Abba
father
.
-
4
The
heritage
of
eternall
lyfe
.
Of
these
benefites
will
I
speake
in
order
and
bréefly
.
And
I
exhorte
the
héerers
too
consider
diligently
and
aduisedly
,
and
too
bestowe
in
the
bottome
of
their
hartes
,
this
notable
sentence
which
comprehendeth
the
summe
of
the
whole
Gospell
.
After
that
the
fulnesse
of
the
tyme
was
come
,
or
after
that
the
tyme
appoynted
by
the
eternall
purpose
of
God
was
fully
come
:
that
is
too
wit
▪
the
yéere
from
the
creation
of
the
world
.
3962.
God
sent
his
sonne
,
borne
of
a
woman
,
made
vnder
the
lawe
,
too
the
intent
he
should
redeeme
those
that
were
vnder
the
Lawe
,
that
wee
myght
receyue
the
adoption
of
sonnes
.
And
bicause
wee
are
sonnes
God
hath
sent
the
spirit
of
his
sonne
intoo
our
hartes
,
crying
Abba
father
.
Therfore
thou
art
no
longer
a
seruant
,
but
a
sonne
.
And
if
thou
be
a
sonne
,
thou
art
also
an
heire
of
God
through
Chryst
.
Now
let
vs
first
consider
the
notable
record
concerning
God
sent
his
sonne
borne
of
a
woman
.
This
Iesus
borne
of
the
virgin
Marie
,
is
the
onely
begotten
sonne
of
God
,
&
that
,
not
by
adoption
,
but
by
nature
:
Ergo
he
is
by
nature
very
God
also
,
according
as
wée
haue
hard
the
other
day
of
Chrystes
birth
out
of
the
first
Epistle
the
first
Chap.
too
the
Hebrewes
.
And
herevntoo
let
vs
adde
the
like
sayings
,
Iohn
.
iij.
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
&c.
and
Ioh.
j.
Wée
haue
seene
the
glorie
of
him
as
of
the
fathers
only
begotten
.
j.
Ioh.
iiij
.
Herin
appéered
the
louingnesse
of
God
,
that
he
hath
sent
his
onely
begotten
sonne
intoo
the
worlde
,
that
wée
might
liue
through
him
.
This
sonne
of
God
was
borne
of
a
woman
:
Ergo
,
he
is
the
womans
seede
shall
crush
the
serpents
head
.
And
it
is
woorth
the
considering
,
that
he
saythe
,
Of
a
woman
,
that
he
might
gyue
vs
too
vnderstand
that
the
sonne
of
God
tooke
vpon
him
mannes
nature
of
the
substance
of
the
virgin
Marie
:
and
not
that
he
was
sent
downe
from
heauen
through
the
Uirgin
Marie
,
as
through
the
pype
of
a
conduit
.
Here
ensueth
a
beadrol
of
the
benefits
which
Christ
hath
brought
vs
by
his
birth
.
MAde
bond
to
the
Lawe
,
too
redeeme
them
that
were
vnder
the
Lawe
.
Excéeding
great
and
vnserchable
wisdom
is
conteyned
in
these
fewe
woords
.
Whiche
though
wée
bée
not
able
too
perceyue
throughly
in
this
Dimnesse
:
yet
is
it
too
bée
vnfolded
bréefly
,
that
the
héerers
may
looke
somewhat
néerer
vppon
it
.
Gal.
iij.
Paule
sayeth
:
Chryst
hath
redéemed
vs
from
the
For
it
is
an
euerlasting
and
vnchaungeable
Maximée
of
Gods
iustice
,
that
men
must
eyther
obey
Gods
Lawe
without
any
sinne
:
or
else
by
sinning
become
accursed
,
and
so
bée
caste
intoo
eternall
peynes
.
Therefore
when
as
all
whole
mankynd
was
become
subiect
too
the
curse
of
the
Lawe
,
too
Gods
dreadfull
wrath
,
and
too
euerlasting
damnation
thorough
sinne
Rom.
iij.
Too
the
intent
all
mouthes
myght
bée
stopped
,
&c
,
It
was
decréed
by
the
wonderfull
aduice
of
the
Godhead
,
that
the
sonne
taking
our
nature
vppon
him
,
shold
turne
vppon
himself
the
burthen
of
the
Lawe
,
of
Gods
wrath
,
of
sinne
,
and
of
eternall
damnation
,
and
pay
the
full
raunsome
for
vs
:
like
as
if
one
were
greatly
oppressed
with
det
,
or
hild
prisoner
in
Turkie
and
should
be
set
free
by
another
that
would
vndertake
eyther
the
burthen
of
the
det
,
or
of
prisonership
for
him
,
and
pay
his
raunsome
.
Therfore
vseth
Paule
in
this
place
the
woord
Raunsome
,
whiche
is
as
much
too
say
,
as
too
buy
a
man
out
by
paying
his
full
woorth
for
him
.
Wée
could
not
bée
set
frée
by
our
owne
deseruings
,
vertues
,
or
weldooings
.
Not
Abel
by
his
death
,
not
the
meeknesse
and
patience
of
Socrates
or
Phocion
,
not
Royaltie
,
not
power
,
not
artillerie
,
not
welth
could
compasse
this
thing
.
Oaly
wée
may
thank
God
who
hathe
giuen
vs
victorie
by
our
Lord
Iesus
Chryste
,
who
hath
nayled
the
curse
of
the
Lawe
too
his
crosse
.
Collos.
ij
.
And
he
shall
say
too
vanquished
death
,
Death
,
where
is
thy
sting
?
Hel
,
where
is
thy
victorie
?
The
sting
of
death
is
sinne
,
and
the
power
of
sinne
is
the
Lawe
.
j.
Corinth
.
xv
.
And
death
did
spred
it selfe
intoo
all
men
,
bycause
all
men
haue
sinne
.
But
sinne
is
not
imputed
where
there
is
no
Law
,
&c
,
Rom.
v.
All
these
mischéeues
,
that
is
too
wit
,
sinne
,
Gods
wrath
,
the
curse
of
the
Lawe
,
the
Deuils
Tyrannye
,
and
endlesse
damnation
,
hath
the
sonne
of
GOD
(
who
is
giuen
too
vs
,
)
turned
vppon
himselfe
,
and
redéemed
vs
from
these
euils
,
That
wee
by
adoption
myght
receyue
the
heritage
of
sonnes
.
The
second
benefit
is
Adoption
too
bée
the
sonnes
of
god
.
And
bycause
yee
are
sonnes
,
GOD
hath
sent
the
spirit
of
his
sonne
intoo
our
harts
,
crying
Abba
father
.
The
third
benefite
is
the
giuing
of
the
holy
Ghost
,
who
Therfore
art
thou
no
longer
a
seruant
,
but
a
sonne
.
And
if
thou
bee
a
sonne
,
then
art
thou
also
an
heire
of
God
through
Chryst
.
The
fourth
benefite
is
the
inheritance
of
eternall
lyfe
,
Vppon
twelfth
day
.
¶
The
Epistle
.
Esay
.
lx
.
GEt
thee
vp
betimes
and
be
enlyghtened
O
Hierusalem
,
for
thy
lyght
commeth
,
and
the
glory
of
the
Lord
is
risen
vppon
thee
.
For
lo
while
the
darknesse
and
cloud
couereth
the
earth
&
the
people
,
the
Lord
shall
shew
thee
lyght
,
and
his
glory
shal
bee
seene
vppon
thee
.
The
Gentyles
shall
walke
in
thy
lyght
,
and
kings
in
the
brightnesse
that
springeth
forth
of
thee
.
Lift
vp
thyne
eyes
and
loke
round
about
thee
,
al
these
gather
themselues
and
come
vntoo
thee
.
Thy
sonnes
shall
come
too
thee
from
a
farre
,
and
thy
daughters
shall
gather
about
thee
on
euery
side
.
Then
thou
shalt
see
and
bee
a
flote
,
&
thy
hart
shall
wonder
and
bee
enlarged
,
when
the
abundance
of
the
sea
shall
bee
turned
vntoo
thee
,
when
the
power
of
the
gentiles
shall
come
vntoo
thee
.
The
multitude
of
Camels
shal
couer
thee
,
the
dromedaries
of
Madian
and
Epha
:
All
they
of
Saba
shall
come
bringing
golde
and
incense
,
and
vttering
the
praise
of
the
Lord.
The
disposement
.
THis
feastful
day
which
commonly
is
called
the
day
of
the
O
Herod
wycked
fo.
&c.
they
are
ioyned
all
toogither
.
And
although
it
bée
a
more
likelyhod
,
that
the
mariage
in
Cana
was
kept
some
other
day
:
yet
notwithstanding
dyuers
old
fathers
are
of
opinion
,
that
the
selfsame
day
twoo
yéere
after
Chryst
was
borne
,
the
wysemen
came
vntoo
him
,
and
that
the
same
day
in
the
thirtyth
yéere
after
his
birth
,
was
Christ
baptyzed
also
,
according
as
Nazianzene
of
set
purpose
taketh
vppon
him
the
story
of
Chrystes
baptim
too
expound
vppon
the
day
of
Epiphanie
,
which
they
name
also
the
holy-day
of
lyghtes
.
And
Epiphanius
in
his
disproofe
of
fond
tales
,
the
hundred
foure
score
and
seuenth
page
,
hath
noted
many
pleasant
things
woorth
the
knowing
,
concerning
the
time
of
the
comming
of
the
wise
men
and
other
storyes
which
bring
singular
lyght
too
the
things
that
are
declared
by
the
Euangelistes
.
And
this
sermon
of
Esay
is
red
vppon
this
day
,
bicause
it
séemeth
too
agrée
with
the
story
of
the
wysemen
,
which
comming
Moreouer
the
names
of
the
wisemen
are
pleasantly
and
But
I
will
leaue
these
vymatters
,
and
go
in
hand
with
Esays
sermon
which
is
woont
too
bee
set
foorth
this
day
in
the
church
,
which
is
altogither
a
prophesie
of
Christes
kingdom
.
The
chéefe
places
are
thrée
.
-
j
Of
the
person
and
benefites
of
Chryst
the
king
.
-
ij
Of
the
multitude
or
Churche
gathered
toogither
of
Iewes
and
Gentiles
which
is
subiect
too
this
king
.
-
iij
Of
the
tributes
,
or
dueties
and
seruices
which
the
Church
on
hir
behalfe
dooth
yéeld
and
perform
agein
too
hir
king
Chryst
.
THe
Prophet
beginneth
with
an
exhortation
,
wherwith
he
prouoketh
the
whole
churche
and
all
men
too
receiue
Chryst
the
king
and
light
of
the
world
reuerently
,
and
too
embrace
his
doctrine
.
Get
thee
vp
betimes
:
neglect
not
,
despise
not
thy
Lord
and
Bee
enlightened
.
Heare
,
receiue
,
and
embrace
Chryst
the
true
lyght
which
lyghteneth
euery
man
that
commeth
intoo
this
world
,
by
which
light
the
true
knowledge
of
God
,
true
rightuousnesse
,
and
eternall
life
is
kindled
in
our
hartes
.
The
first
place
is
of
the
person
and
benefites
of
Chryst
.
THrée
notable
names
are
giuen
vntoo
Chryst
in
this
prophesie
,
For
first
he
is
named
Lord
or
Iehoua
,
that
is
too
say
,
in
very
déed
and
by
nature
God.
Like
as
also
in
Ieremy
the
.xxiij.
and
.xxxiij.
he
is
called
the
Lord
our
rightuousnesse
.
Secondly
,
he
is
called
the
glory
of
the
Lord
:
first
for
his
The
foundation
of
Gods
glory
are
the
being
&
the
power
This
doctrine
concerning
the
true
acknowlegement
of
Gods
being
and
wil
,
and
concerning
the
true
seruices
too
bée
performed
too
God
,
dooth
the
sonne
of
God
spred
abrode
among
mankynd
by
his
ministers
,
and
boweth
mennes
myndes
and
hartes
too
the
acknowledging
of
this
doctrine
and
too
true
obedience
,
that
God
may
be
magnifyed
at
many
mennes
hands
with
true
glory
,
which
cannot
otherwyse
bée
yéelded
vntoo
God
,
but
by
acknowledging
of
Chryst
the
lyght
of
the
world
.
For
although
the
heathen
Philosophers
&
the
hipocrytes
doo
after
a
sort
graunt
that
there
is
a
God
,
&
that
the
wicked
are
punished
:
yet
yéeld
they
not
too
God
his
true
and
full
glory
,
bicause
they
are
ignorant
of
Gods
wil
disclosed
in
his
Gospell
.
Thirdly
Chryst
is
called
our
lyght
,
bycause
that
in
the
harts
The
second
place
,
concerning
the
church
of
Chryst
gathered
of
the
Iewes
&
Gentils
:
or
concerning
the
calling
of
the
Gentils
.
THe
true
Church
or
people
of
God
are
all
those
that
with
For
vppon
singular
forecast
did
God
put
a
difference
betwéene
Excéeding
great
therefore
were
the
priuiledges
of
the
On
the
contrarie
part
,
the
Gentyls
wanted
all
these
good
Greekes
,
Arabians
,
Madianits
,
Nabathyes
,
and
others
according
as
they
are
diuided
by
distribution
in
this
prophesie
of
Esay
.
But
in
the
doctrine
of
the
calling
of
the
Gentyles
these
The
third
place
,
They
shall
all
come
from
Saba
,
bringing
gold
and
frankincense
,
and
singing
prayse
vnto
the
Lord.
THe
true
and
chéef
seruice
of
God
,
are
not
the
ceremonies
These
chéef
and
hyghest
seruices
of
God
are
shadowed
in
Frankincense
is
an
ymage
of
true
prayer
and
thanksgiuing
,
The
Altar
of
attonement
is
Chryste
our
Mediator
,
by
Vppon
the
first
Sunday
after
Epiphanie
.
¶
The
Epistle
.
Rom.
xij
.
IBeseche
you
therefore
brethren
,
by
the
mercyfulnesse
of
God
,
that
yee
make
your
bodyes
a
quicke
sacrifice
,
holy
and
acceptable
vnto
god
,
which
is
your
reasonable
seruing
of
God
,
and
fashion
not
your selues
lyke
vnto
this
world
:
but
be
ye
chaunged
in
your
shape
by
the
renuing
of
your
mynd
,
that
ye
may
proue
what
thing
that
good
&
acceptable
and
perfect
will
of
God
is
.
For
I
say
(
through
the
grace
that
vnto
me
geuen
is
)
to
euery
man
among
you
,
that
no
man
stande
hyghe
in
his
own
conceyte
,
more
than
it
becommeth
him
too
esteeme
of
himselfe
:
but
so
iudge
of
himself
,
that
he
bee
gentle
and
sobre
,
according
as
God
hath
dealt
too
euery
man
the
measure
of
fayth
:
for
as
wee
haue
many
members
in
one
bodye
,
and
all
members
haue
not
one
office
,
so
wee
being
many
,
are
one
bodye
in
Chryste
,
and
euery
man
among
our selues
one
anothers
members
.
The
disposement
.
THe
more
part
of
the
Epistles
whose
disposemeutes
wée
haue
set
out
hithertoo
,
haue
setfoorth
the
peculiar
doctrine
of
the
Gospell
concerning
the
persone
and
benefites
of
Chryst
,
and
concerning
Iustification
.
Now
those
that
followe
,
perteyne
more
too
the
doctrine
of
the
Lawe
,
and
comprehend
preceptes
of
good
maners
,
which
must
ensue
the
benefites
of
Chryst
receyued
by
fayth
.
And
these
thrée
Sundayes
folowing
,
thè
whole
twelfth
Chapter
of
the
Epistle
too
the
Romanes
is
woont
too
bée
expounded
orderly
in
the
churche
.
All
the
whiche
is
an
exhortation
conteyning
precepts
of
all
good
morall
woorkes
,
or
of
all
vertues
whiche
God
exacteth
in
his
Lawe
.
But
forasmuch
as
the
orderly
expositions
of
the
vertues
,
distributed
intoo
the
preceptes
of
the
tenne
commaundements
,
are
ioyntly
recited
in
a
peculiar
booke
of
Rules
of
lyfe
:
I
will
make
no
declaration
at
all
of
the
vertues
in
this
place
,
but
only
expound
the
woords
and
the
phrases
.
The
first
part
of
the
Chapter
which
they
reade
on
this
day
in
the
church
,
conteyneth
chéefly
twoo
places
,
-
1
A
generall
exhortation
too
new
obedience
,
or
too
a
lyfe
conformable
too
the
will
and
woord
of
God.
-
2
Of
méeldnesse
and
lowlynesse
,
and
of
the
shunning
of
curiositie
and
statelynesse
.
Of
the
first
.
I
Beseeche
you
brethren
,
that
you
make
your
bodyes
,
&c
,
It
is
a
generall
precept
of
new
obedience
conteyning
the
whole
tenne
commaundementes
,
taken
of
an
Antithesis
of
the
Leuiticall
seruices
or
sacrifices
.
Make
your
bodyes
,
that
is
too
say
,
dedicate
yée
too
God
,
not
the
bodyes
of
beastes
as
the
Leuiticall
Priestes
did
,
but
your
owne
selues
:
Offer
yée
too
GOD
,
your
myndes
,
your
wils
,
your
deuyses
,
your
studyes
,
your
affections
,
and
your
dooings
all
your
lyfe
long
:
and
so
rule
them
,
that
they
may
please
God.
A
sacrifice
,
that
is
too
wit
,
set
a
part
too
holy
vses
,
appoynted
Paule
,
Laurence
and
Attalus
were
,
who
gaue
their
bodyes
too
bée
offerings
or
sacrifices
.
Quicke
,
not
deade
beasts
,
but
all
your
whole
lyfe
,
and
your selues
,
who
shall
liue
for
euermore
.
Holy
,
Halowed
by
the
holy
Ghost
,
pure
,
and
cleane
,
that
is
too
wit
,
by
imputation
of
Chrystes
holynesse
,
and
by
beginning
Your
reasonable
seruice
.
Let
not
your
seruice
be
brutish
And
fashion
not
your selues
like
vntoo
this
world
.
Bée
But
bee
yee
chaunged
in
your
shape
by
the
renewing
of
Get
yée
new
knowledge
and
new
affections
,
as
the
feare
of
God
,
fayth
,
louingnèsse
,
hope
,
patience
,
and
such
others
,
in
your
hartes
,
agréeable
too
the
good
and
perfect
will
of
GOD
which
is
vttered
in
the
Lawe
and
the
Gospell
.
The
second
part
:
Of
myldnesse
which
brydleth
statelynesse
,
curiositie
,
ouerweening
of
a
mannes
self
,
trust
in
a
mannes
own
cunning
or
policie
,
whiche
maketh
a
man
too
take
many
thyngs
vppon
him
without
calling
.
HEre
would
bée
recited
the
whole
doctrine
of
myldenesse
and
lowlynesse
,
and
of
the
contrarie
vyces
,
out
of
the
exposition
of
the
vertues
of
the
fourth
and
firste
commaundements
.
For
I
say
,
that
is
,
I
warne
you
,
yea
and
I
hartely
beséeche
all
and
euery
of
you
in
discharge
of
myne
office
and
dutie
which
God
hath
committed
vnto
mée
.
That
no
man
be
wyser
in
his
owne
concceit
,
than
needeth
.
Let
him
bee
wyse
according
too
meeldnesse
.
The
true
and
All
mans
wisdome
without
Gods
woord
,
is
(
as
Socrates
But
the
beginning
or
the
summe
of
true
wisdome
is
the
feare
of
the
Lord.
That
is
too
say
,
the
true
acknowledgement
,
inuocation
,
and
praysing
of
the
euerlasting
God
,
and
of
his
sonne
our
Lord
Iesus
Chryste
,
according
too
Gods
woord
or
the
gospell
taught
by
Chryst
.
According
as
God
hath
delt
to
euery
man
the
measure
of
Let
euery
man
abyde
within
the
bounds
of
fayth
or
of
Gods
woord
,
or
of
the
whole
doctrine
of
the
Gospell
.
And
out
of
these
let
them
not
raunge
vppon
trust
of
their
owne
wisdome
.
Ageyn
,
let
euery
man
estéeme
of
himself
according
to
the
measure
of
his
own
gifts
which
he
hath
receyued
,
&
let
him
Vppon
the
fourth
Sunday
after
the
Epiphanie
.
¶
The
Epistle
.
Rom.
xiij
.
OWe
nothing
to
any
man
but
that
you
loue
one
an
other
.
For
he
that
loueth
another
hath
fulfilled
the
law
.
For
these
other
commaundements
.
Thou
shalt
not
commit
aduoutrie
.
Thou
shalt
not
kill
.
Thou
shalt
not
steale
.
Thou
shalt
not
beare
false
witnesse
.
Thou
shalt
not
lust
:
and
so
foorth
:
(
if
ther
bee
any
other
commaundement
)
they
are
all
comprehended
in
this
saying
,
loue
thy
neighbour
as
thy self
:
loue
hurteth
not
his
neybor
.
Therfore
is
loue
the
fulfilling
of
the
lawe
.
The
disposement
.
THe
state
of
this
Epistle
is
a
general
exhortation
too
loue
or
too
good
works
enioyned
in
the
.x.
commaundementes
.
The
chéefe
places
of
Doctrine
,
are
thrée
.
-
1
Of
this
saying
.
Owe
nothing
too
any
man
,
but
that
yée
loue
one
another
.
-
2
Of
louing
a
mannes
neybor
,
which
comprehendeth
all
the
vertues
and
good
woorks
of
the
second
table
of
the
ten
commaundements
.
-
3
Of
the
fulfilling
of
the
lawe
.
The
first
place
.
PAy
all
men
their
dues
,
and
oweno
man
any
thing
saue
mutuall
It
is
an
old
and
vsuall
definition
,
that
rightuousnesse
is
a
vertue
which
yéeldeth
too
euery
body
that
which
is
his
own
,
or
which
yéeldeth
too
euery
body
that
which
is
due
.
And
it
comprehendeth
all
the
other
vertues
,
&
a
mannes
full
obedience
towards
the
whole
law
of
God
or
the
.x.
commaundements
,
which
are
the
rule
that
sheweth
what
dueties
wée
owe
too
God
,
what
too
other
men
,
and
what
too
our selues
.
All
the
dueties
that
are
to
be
performed
immediatly
vnto
God
himself
,
are
comprised
in
the
vertues
and
commaundements
of
the
first
table
:
namely
,
true
knowledge
and
calling
vppon
God
,
fear
of
God
aboue
all
things
,
faith
,
loue
,
glorifying
,
acknowledgment
&c.
Vntoo
magistrates
is
due
,
honor
,
obedience
,
loue
,
reuerence
,
toll
of
things
growing
vpon
the
ground
,
custome
of
things
brought
in
from
forren
landes
,
and
seruice
bothe
in
matters
of
peace
and
warre
.
Ageine
,
too
parentes
,
schoolemaisters
,
maisters
of
housholds
,
and
gardens
,
there
is
too
be
yeelded
reuerence
,
honor
,
obedience
,
and
thankfulnesse
.
And
vntoo
the
rest
of
men
,
and
cheefly
too
fréendes
,
husbandes
,
wiues
,
chyldren
,
kinsefolke
&
straungers
,
or
fremfolke
,
there
must
bée
yeelded
all
the
dues
of
good
will
,
of
faithfulnesse
,
and
of
wel
dooing
.
In
bargaines
,
in
borowings
,
in
buying
,
in
hyring
and
letting
,
and
other
things
,
the
mony
and
wares
and
all
other
things
that
are
due
,
are
too
bée
performed
too
euery
man
.
For
these
things
are
due
euen
by
bond
of
ciuill
order
,
and
euen
the
Magistrate
punisheth
those
that
pay
them
not
.
Therfore
Paule
in
this
place
commaundeth
these
things
to
bée
performed
in
suche
wyse
,
that
afterward
wée
may
bée
vtterly
frée
from
the
bond
of
ciuill
gouernment
.
But
the
bond
of
nature
and
of
God
,
is
of
another
sort
:
binding
Of
the
second
.
TO
loue
a
mannes
neybor
,
is
,
vpon
the
true
knowledge
of
The
speciall
kindes
or
dueties
of
loue
towards
a
mannes
In
the
fourth
commaundement
we
are
willed
to
loue
our
parents
,
children
,
brethren
,
maisters
,
magistrates
,
subiects
.
&c.
Vntoo
the
fifth
,
which
is
thou
shalt
not
kill
,
perteine
these
dueties
of
louing
,
too
woorke
none
euill
too
our
neybor
,
or
too
impaire
no
mannes
body
,
good
name
,
or
goodes
,
but
too
defend
and
mayntein
them
too
our
power
.
Which
vertue
is
named
ryghtfulnesse
and
manlinesse
.
Also
too
this
commaundement
perteineth
frindship
,
which
is
a
cherisher
of
mutual
good
wil
:
a
faithfulnesse
:
a
séeking
of
concord
:
a
méeknesse
which
yéeldeth
not
to
anger
and
desire
of
reuengement
:
a
gentlenesse
which
beareth
with
the
blemishes
or
defaults
of
other
men
.
&c.
Vntoo
the
sixth
commaundement
,
thou
shalt
not
commit
aduoutry
,
perteineth
the
mutual
loue
of
maried
couples
,
earnest
,
pure
,
&
not
lusting
after
other
men
or
other
women
.
Also
chastitie
which
appaireth
not
the
clennesse
of
it self
or
of
others
.
And
stayednesse
which
yéeldeth
honor
to
the
parties
own
body
.
Vntoo
the
s●uenth
,
thou
shalt
not
steale
,
belongeth
ryghtfulnesse
,
absteining
from
other
mennes
goods
:
and
weldoing
or
liberalitie
towards
whosoeuer
is
in
néede
.
Vntoo
the
eight
,
thou
shalt
not
bear
false
witnesse
,
is
referred
,
not
to
hurt
a
mannes
neibor
by
false
witnesse
,
slaunders
,
back
bitings
,
raylings
or
other
vntruths
:
but
in
al
a
mannes
dooings
&
sayings
to
be
soothfast
,
frendly
,
curteous
,
faithfull
.
&c.
In
the
nynth
commaundement
thou
shalt
not
couet
,
is
required
a
perfect
soundnesse
of
all
the
powers
and
desires
of
mannes
nature
agréeable
with
the
rule
of
Gods
law
,
&
burning
with
the
pure
and
chast
fire
of
the
loue
of
God
and
our
neybor
,
and
voyde
of
all
lust
or
concupiscence
,
or
of
all
sinfull
inclinations
,
affections
,
or
desires
of
corrupted
nature
,
wherwith
men
being
now
stirred
vp
,
do
set
more
by
mony
or
glory
than
by
God
himself
:
like
as
that
foolish
loouer
in
Plautus
crieth
out
,
I
had
leuer
this
woman
loued
mee
,
than
all
the
Gods
that
●n
the
world
bee
.
So
Paule
in
this
place
referreth
almost
al
the
vertues
of
Then
are
not
the
.x.
commaundements
to
bée
hissed
out
of
the
church
,
&
out
of
the
life
of
christians
,
as
the
Antinomians
cauil
Of
the
third
.
LOue
is
the
fulfilling
of
the
lawe
,
that
is
to
say
,
sound
,
perfect
,
Then
séeing
no
mannes
loue
(
bée
he
neuer
so
holy
)
is
the
Now
when
wee
through
the
frée
mercy
of
God
for
Chrystes
Vpon
the
Sunday
called
Septuagesima
.
¶
The
Epistle
.j.
Cor.
ix
.
and
.x.
PErceiue
ye
not
,
how
that
they
which
run
in
a
race
,
run
all
,
yet
but
one
receiueth
the
reward
.
So
run
,
that
yee
may
obteine
.
Euery
man
that
proueth
masteryes
absteyneth
from
all
thinges
.
And
they
doo
it
too
obteine
a
corruptible
crowne
:
but
wee
too
obteine
an
vncorruptible
crowne
.
I
therefore
so
run
,
not
as
at
an
vncertaine
thing
.
So
fight
I
,
not
as
one
that
beateth
the
ayre
,
but
I
tame
my
body
,
and
bring
it
vntoo
subiection
,
lest
by
any
meanes
after
that
I
haue
preached
to
other
,
I
my selfe
should
bee
a
castaway
.
The
.x.
Chapter
.
BRethren
I
would
not
that
yee
should
be
ignoraunt
of
this
,
how
that
our
fathers
were
all
vnder
a
cloude
,
and
all
passed
thorowe
the
sea
,
and
were
al
baptised
vnder
Moses
in
the
cloud
and
in
the
sea
,
and
did
all
eate
of
one
spirituall
meat
,
and
did
all
drinke
of
one
maner
of
spirituall
drinke
.
For
they
dranke
of
the
spiritual
rock
that
folowed
them
,
and
that
rocke
was
Chryst
.
The
cheefe
places
are
three
.
-
1
Of
diligence
and
busying
our selues
in
the
woorks
of
our
owne
vocation
,
and
in
the
folowing
of
the
actions
of
all
our
whole
lyfe
,
in
suche
wyse
,
as
they
may
serue
too
Gods
glory
,
and
atteine
reward
in
euerlasting
life
.
-
2
A
generall
exhortation
too
new
obedience
,
or
a
lyfe
agréeing
with
Gods
will
,
and
too
shunne
the
offences
which
as
God
punished
in
the
fathers
wandering
in
the
wildernesse
,
so
will
he
also
punish
horribly
in
vs
,
if
wée
commit
the
like
faultes
.
-
3
That
the
church
of
the
fathers
and
of
the
Christians
is
all
one
,
which
is
gathered
by
the
woorde
and
the
sacraments
,
and
is
fed
and
mainteined
all
with
one
spirituall
meat
and
drinke
.
The
first
place
.
THe
rule
which
Paul
in
this
place
putteth
forth
garnished
with
the
twoo
similitudes
taken
of
running
&
wrestling
,
is
a
most
profitable
&
necessary
rule
,
not
only
of
the
duety
of
teachers
or
ministers
of
the
church
:
but
also
of
our
studies
&
of
all
the
deuises
and
dooings
of
our
whole
life
.
In
all
vocations
,
Like
as
the
runners
in
a
race
haue
their
eye
alwais
vppon
the
marke
set
vp
before
them
,
&
with
all
earnestnesse
and
pains
taking
doo
enforce
&
endeuer
themselues
the
streightest
way
too
it
.
And
as
the
wrestlers
bend
themselues
wholy
ageinst
their
copemates
that
they
may
giue
the
foile
&
obtaine
the
wished
rewarde
of
victorie
.
For
as
Plato
sayth
:
A
man
must
not
wanderingly
gaze
at
many
things
,
but
stedfastly
ame
one
thing
,
&
at
the
same
leuell
all
his
doings
as
it
were
at
a
marke
.
This
is
the
common
and
vttermost
end
of
all
vocations
,
doo
yee
all
things
too
the
glory
of
God
,
and
bee
not
a
stumbling
blocke
too
Gods
church
.
That
is
too
say
:
let
the
end
of
al
your
dooings
bée
of
God
,
or
the
true
acknowledgment
,
inuocation
,
and
glorifying
of
God
,
and
the
welfare
and
quietnesse
of
Gods
church
.
Besides
this
,
euery
seueral
vocation
hath
peculiar
bounds
The
ends
of
the
ministerie
of
the
gospell
,
are
too
teach
the
The
ends
of
scholers
life
or
of
our
studies
are
wisdom
,
power
Too
the
entent
wée
may
attein
and
retein
these
ends
,
wée
Therefore
like
as
the
runners
looke
euer
too
their
marke
,
and
the
champions
employ
all
their
shiftes
and
practises
too
smite
their
aduersarie
:
and
start
not
aside
with
blind
braids
,
ne
beat
the
air
with
rash
strokes
:
so
let
euery
man
in
his
vocation
,
(
and
specially
the
teachers
&
ministers
of
the
church
)
chuse
out
wisely
the
meanes
that
lead
streight
too
the
ryght
end
:
and
in
exercising
the
same
,
let
them
vse
diligence
&
continuance
,
that
they
may
in
the
eternal
life
attein
the
promised
reward
of
their
diligence
.
Let
them
teach
the
pure
doctrin
of
the
gospel
faithfully
.
Let
them
continually
beat
vpon
the
places
Most
men
in
the
world
are
in
bondage
to
their
affections
,
Paule
therefore
euen
by
his
owne
example
exhorteth
all
ministers
and
doctors
of
the
church
,
with
singular
care
,
héedfulnesse
,
and
diligence
,
too
hold
in
and
too
bridle
their
mindes
,
willes
,
harts
,
&
outward
members
,
that
they
serue
not
their
owne
sinfull
inclinations
,
or
the
Diuell
spurring
them
foreward
,
but
the
will
and
woord
of
God.
But
the
text
of
this
present
Epistle
shal
become
more
cléer
to
the
eye
,
if
the
auncient
maner
of
the
Gréekish
gamings
be
considered
and
the
termes
of
them
well
vnderstood
,
Among
the
Greekes
,
in
their
gaming
places
there
were
The
Runners
that
ran
a
furlong
through
(
that
is
to
wit
,
The
Buffeters
encountred
eyther
with
fistes
or
with
sandbagges
,
as
Entellus
and
Dares
doo
in
Virgill
.
The
Leapers
contended
eyther
in
the
swiftnesse
,
or
in
the
The
Coyters
were
those
that
exercised
themselues
in
The
Wrestlers
being
naked
,
and
anoynted
with
oyle
,
&
These
exercises
were
vsed
both
in
the
common
scooles
of
Olympians
,
Nemeans
,
Pythians
,
and
Isthmians
:
In
whiche
the
Gamers
absteyned
from
meates
and
pleasures
,
that
weaken
mennes
bodyes
,
&
kept
themselues
to
a
certeyn
dyet
necessarie
to
make
the
powers
of
their
bodye
strong
and
stedye
.
And
they
that
wan
the
maystrie
hauing
deliuered
to
them
a
braunche
of
Palme
by
the
ouerséeer
or
iudge
of
the
games
,
were
woont
to
bée
proclaymed
victors
in
the
holy
Games
,
and
to
bée
crowned
with
a
garlond
,
at
Olympus
,
of
Olif
:
and
at
Nemea
of
Apium
.
And
the
Gamings
of
Olympus
were
had
in
so
great
estimation
in
Greeke
,
that
it
was
in
maner
a
greater
and
more
honorable
thing
too
haue
obteyned
the
reward
or
garlond
in
those
holy
Gamings
,
than
too
haue
triumphed
at
Rome
.
Therefore
Plato
in
his
fifth
booke
of
Lawes
,
sayeth
that
he
is
the
best
Citizen
of
all
others
,
that
counteth
it
a
greater
beautie
and
honor
too
him
,
too
obey
reuerently
the
lawes
of
his
countrye
,
than
too
win
the
maysterie
in
the
Gaming
of
Olympus
or
in
any
other
Gaming
.
Out
of
this
auncient
custome
of
the
Gréekish
Games
,
They
that
run
in
a
race
.
Hercules
is
reported
to
haue
run
But
one
receyueth
the
rewarde
.
The
Gréeke
woord
is
They
do
it
to
obteyn
a
corruptible
crown
,
namely
in
the
gamings
at
Olympus
,
of
wyld
Olif
:
at
Isthmo
,
of
Pynetrée
:
at
Nemea
,
of
Apium
,
in
the
Pythians
,
of
Appletrée
,
&c.
And
the
victors
were
woont
too
take
the
garlonds
foort
with
from
their
heads
,
and
set
them
vppon
the
Altars
of
the
Gods
immortall
,
méening
thereby
that
victorie
is
the
gift
of
God
,
that
they
acknowledge
their
receiuing
of
victorie
at
gods
hand
.
Hontos
pycténo
,
that
is
too
say
,
So
play
I
the
champion
Virgils
Aeneas
.
Hupopyazo
mou
to
soma
.
Suidas
interpreteth
these
woords
thus
:
I
looke
diligently
or
narowly
too
my
bodye
,
that
is
too
say
,
I
vse
a
singular
warenesse
&
circumspectnesse
to
rule
all
the
motions
both
of
my
body
&
my
mynd
,
in
such
wise
as
I
may
obteyne
the
wished
reward
that
I
contend
for
.
Also
this
woord
Hupopia
signifieth
the
blewnesse
about
the
eyes
,
and
generally
the
swellings
that
ryse
of
labor
,
properly
called
knubbes
,
or
that
come
of
strypes
called
wales
,
whiche
ryse
vp
blewish
or
blackish
where
the
body
hath
bin
smitten
,
by
reason
that
the
blud
being
forced
out
of
his
propre
place
and
gathering
about
the
place
that
is
striken
,
dooth
there
fester
,
and
cause
the
skin
too
looke
black
and
blew
.
Paule
therfore
ment
by
this
terme
a
hard
chastisement
of
his
body
,
and
such
a
repressing
of
his
lusts
as
was
annexed
with
great
payn
.
The
second
place
.
A
Generall
exhortation
too
new
obedience
or
too
endeuer
and
diligence
too
doo
goods
déeds
.
The
arguments
are
three
.
FIrst
,
of
the
profit
or
rewards
wherwith
diligence
in
going
Secondly
,
of
the
discommoditie
or
penalties
.
Least
it
Thirdly
,
by
examples
of
the
fathers
or
of
the
Israelites
The
third
place
.
THe
Church
of
the
Fathers
or
Israelites
and
of
the
Christians
But
the
outward
fashions
of
the
Sacramentes
differ
.
Concerning
the
spirituall
foode
(
whereof
the
Manna
gyuen
Vppon
the
Sunday
called
Sexagesima
or
Shrouesunday
.
¶
The
Epistle
.ij.
Cor.
xj
.
&
.
xij
.
FOR
yee
suffer
fooles
gladly
,
bycause
that
yee
your selues
are
wyse
.
For
ye
suffer
euen
if
a
man
bryng
you
intoo
bondage
:
yf
a
man
deuoure
:
if
a
man
take
:
if
a
man
exalt
himselfe
:
if
a
man
smyte
you
on
the
face
.
I
speake
as
concerning
rebuke
,
as
though
we
had
bin
weake
.
Howbeit
,
wherein
soeuer
any
man
dare
be
bolde
(
I
speake
foolishly
)
I
dare
bee
bold
also
.
They
are
Ebrewes
,
euen
so
am
I.
They
are
Israelites
,
euen
so
am
I.
They
are
the
seed
of
Abraham
,
euen
so
am
I.
They
are
the
ministers
of
Chryst
(
I
speake
as
a
foole
)
I
am
more
:
In
laboures
more
aboundaunt
:
In
strypes
aboue
measure
:
In
pryson
more
plenteously
:
In
death
oft
.
Of
the
Iewes
fyue
tymes
receyued
I
euery
tyme
.xl.
strypes
saue
one
.
Thryse
was
I
beaten
with
roddes
I
was
once
stoned
.
I
suffered
thryse
shipwracke
.
Night
and
day
haue
I
bin
in
the
deepe
of
the
sea
▪
In
iorneying
often
,
in
parelles
of
waters
,
in
parels
of
robbers
,
in
ieopardies
of
myne
owne
nation
,
in
ieopardies
among
the
Heathen
,
in
parels
in
the
citie
,
in
parels
in
wildernesse
,
in
parels
in
the
sea
,
in
parels
among
false
brethren
,
in
labour
and
trauayle
,
in
watching
often
,
in
hunger
and
in
thirst
,
in
fastings
often
,
in
cold
and
in
nakednesse
.
And
besyde
the
things
,
which
outwardly
happen
vntoo
mee
,
I
am
combred
dayly
,
and
doo
care
for
all
congregations
.
Who
is
weake
,
and
I
am
not
weake
?
Who
is
offended
,
and
I
burne
not
?
If
I
must
needes
reioyce
,
I
will
reioyce
of
myne
infirmities
.
The
.xij.
Chapter
.
THE
God
and
father
of
our
Lord
Iesus
Christ
,
which
is
blissed
for
euermore
,
knoweth
that
I
lye
not
.
In
the
Citie
of
Damascon
,
the
gouernour
of
the
people
vnder
king
Aretas
,
layde
watch
in
the
Citie
of
Damascens
,
and
would
haue
caught
mee
,
and
at
a
windowe
was
I
let
down
in
a
basket
through
the
wall
,
&
so
scaped
his
hands
.
It
is
not
expedient
for
mee
no
doubt
too
reioyce
:
Neuerthelesse
,
I
will
come
too
visions
and
reuelations
of
the
Lord.
I
knowe
a
man
in
Chryst
aboue
.xiiij.
yeares
agone
,
whither
he
were
in
the
body
,
I
can
not
tell
,
or
whither
he
were
out
of
the
body
I
can
not
tel
(
God
knoweth
)
which
was
taken
vp
into
the
third
heauen
.
And
I
knowe
the
same
man
(
whither
in
the
body
or
out
of
the
body
,
I
can
not
tell
,
God
knoweth
)
howe
that
he
was
taken
vp
intoo
Paradise
,
and
herd
woordes
not
too
bee
spoken
,
which
no
man
can
vtter
.
Of
this
man
will
I
reioyce
,
of
my selfe
will
I
not
reioyce
,
except
it
bee
of
myne
infirmities
.
And
yet
though
I
would
reioyce
,
I
should
not
be
a
foole
:
for
I
would
say
the
truthe
.
Neuerthelesse
,
I
spare
,
least
any
man
should
thinke
of
mee
aboue
that
he
seeth
mee
too
bee
,
or
heareth
of
mee
.
And
least
I
should
bee
exalted
out
of
measure
,
thorow
the
abundance
of
reuelations
,
there
was
giuen
vntoo
mee
vnquietnesse
of
the
flesh
,
the
messanger
of
Sathan
,
too
buffet
me
:
bycause
I
should
not
bee
exalted
out
of
measure
.
For
this
thing
besought
I
the
Lorde
thryce
,
that
it
might
depart
from
mee
.
And
he
sayd
vntoo
mee
:
my
grace
is
sufficient
for
thee
.
For
my
strength
is
made
perfect
thorow
weakenesse
.
Very
gladly
therefore
will
I
reioyce
of
my
weaknesse
,
that
the
strength
of
Chryste
may
dwell
in
mee
.
WElnéere
all
the
whole
latter
Epistle
to
the
Corinthians
is
an
Apologie
of
Paule
defending
himself
ageinst
the
the
slaūdersof
the
false
Apostles
who
despysed
his
doctrine
,
authoritie
,
&
ministration
,
&
preferred
themselues
before
him
,
&
vpheld
that
the
Iewish
ceremonies
were
to
bée
layd
vpon
the
Gentyls
,
as
of
necessitie
too
saluation
.
And
truly
they
alledged
the
examples
of
Peter
&
the
other
Apostles
,
who
in
Iewrye
&
the
countryes
bordering
thereabouts
hild
still
the
ceremonies
of
their
own
countrey
.
And
this
defence
of
Paules
is
necessarie
,
too
the
intent
the
truthe
&
certeintie
of
the
doctrine
of
the
Gospell
which
Paule
had
taught
,
&
the
authoritie
of
Apostleship
&
the
fayth
might
bée
preserued
in
the
churche
.
It
perteyneth
too
the
kynd
of
cases
that
are
Iudiciall
:
The
ground
of
the
Epistle
before
red
,
is
:
I
Paule
am
a
farre
more
excellent
minister
of
Chryst
,
than
are
the
rest
.
The
cheef
Arguments
or
reasons
are
twoo
.
FIrst
,
he
that
with
greater
faythfulnesse
&
constancie
spreddeth
abrode
the
gospel
of
Chryst
,
&
endureth
more
trauel
,
persecution
,
&
trouble
for
profession
of
the
gospel
and
for
the
fayth
,
is
woorthely
also
too
bée
déemed
greater
and
excellenter
than
the
rest
.
I
Paule
haue
endured
greater
peynes
&
mo
in
number
,
mo
perils
,
imprisonments
,
punishments
&
such
other
miseries
in
spredding
of
the
gospel
,
than
any
of
the
false
Apostles
:
Ergo
,
I
am
farre
too
bée
preferred
before
them
.
Secondly
,
too
whom
more
manifest
visions
of
greatest
things
are
shewed
from
heauen
by
god
himself
:
he
(
as
more
familiar
&
déerer
to
God
)
ought
of
right
to
bee
preferred
before
others
.
Paule
was
caught
vp
intoo
the
third
heauen
,
&
there
had
shewed
vntoo
him
a
notable
reuelation
from
God
:
Ergo
,
&c.
This
is
the
effect
of
this
dayes
Epistle
which
our
aunceters
Out
of
this
Epistle
may
bée
picked
foure
places
of
doctrine
.
First
,
of
the
duties
or
true
ornamentes
of
an
Apostle
or
any
minister
of
the
gospel
,
which
are
,
faythfulnesse
in
spreading
abrode
the
doctrine
of
the
Gospel
,
and
stedfastnesse
and
patience
in
bearing
out
the
labours
,
trubles
&
tormentes
,
whiche
accompanie
the
profession
and
ministerie
of
the
Gospell
.
Secondly
,
the
doctrine
of
the
crosse
:
and
of
the
twelue
causes
for
which
God
dooth
cheefly
lode
his
Churche
and
the
godly
sorte
with
so
huge
a
heape
of
aduersities
:
whiche
are
too
bée
fetched
out
of
the
place
that
concerneth
the
crosse
and
aduersities
.
Thirdly
,
of
the
visions
and
reuelation
made
vntoo
Paule
.
Fourthly
,
the
most
sweete
comfort
set
foorth
in
this
saying
:
My
grace
suffyseth
thée
,
for
my
power
is
made
perfect
by
infirmitie
.
Now
forasmuch
as
the
text
of
the
Epistle
is
some
what
long
,
and
in
diuerse
places
somewhat
dark
:
I
will
orderly
and
bréefly
expound
the
phrases
and
woords
of
the
Epistle
.
Bycause
many
boste
according
too
the
flesh
,
I
will
boste
True
glorie
is
the
allowable
consent
of
God
and
of
a
mannes
owne
conscience
iudging
a
ryght
and
of
other
men
iudging
a
ryght
of
vertue
or
weldooings
.
Or
it
is
a
notable
and
renowmed
fame
spred
abrode
euery
where
,
for
many
and
great
desertes
eyther
towardes
ones
countreymen
,
or
his
country
,
or
all
mankynd
.
The
vyces
that
encounter
it
,
are
brauery
or
vaunting
,
wherthrough
wée
set
out
ourselues
beyond
measure
euen
without
cause
:
And
blockishnesse
or
lyghtnesse
,
caring
no
whit
at
al
what
other
men
déeme
or
report
of
vs
.
And
forasmuch
as
the
groundworke
of
glory
is
excellent
according
too
the
flesh
:
that
is
too
say
,
of
fleshly
,
outward
,
and
vaine
things
,
as
of
the
nobilitie
of
a
mannes
country
or
house
,
of
a
mannes
owne
wisdome
and
vertue
,
or
of
ceremonies
,
and
in
especially
too
vaunt
and
preferre
him self
before
other
like
a
Thraso
.
For
so
doo
fooles
in
déede
,
whome
vayneglorie
setteth
in
a
gog
.
And
Plutarch
sayeth
most
fynely
,
it
is
a
ryght
pleasaunt
thinge
too
vs
too
héere
oure
owne
prayses
blazed
by
others
:
but
too
héere
another
man
praysing
himselfe
,
it
is
the
irkesomest
thing
that
can
bée
.
Paule
minding
too
eschue
that
fault
,
telleth
the
Corinthians
before
hand
,
that
forasmuch
as
he
was
compelled
by
the
false
Apostles
,
he
would
take
vppon
him
too
play
the
foole
a
while
,
to
the
entent
they
might
vnderstand
the
doltishnesse
and
fond
bragging
of
the
false
Apostles
,
ageinst
which
(
if
it
were
lawful
too
bost
of
himself
)
he
was
able
too
set
true
prayses
beséeming
the
Apostle
of
Chryste
,
which
all
godly
men
myght
acknowledge
in
him
.
And
he
addeth
iestingly
,
ye
willingly
bear
with
fooles
,
bicause
your selues
are
wise
.
And
he
ouerth
wartly
girdeth
the
false
Apostles
,
which
(
vnder
pretence
I
speake
as
concerning
rebuke
,
as
though
wée
had
bene
weake
.
That
is
to
say
,
I
am
compelled
to
obiect
this
tiranny
and
couetousnesse
of
the
fals
Apostles
to
you
,
to
the
intent
yée
may
perceiue
how
reprochefull
and
vnbeseeming
things
yee
bear
with
,
and
that
yee
may
bée
ashamed
,
that
wheras
we
as
weake
and
féeble
haue
vsurped
vntoo
our selues
no
tyranny
ouer
you
,
(
no
nor
so
much
as
taken
due
meat
and
drinke
of
you
)
you
notwithstanding
haue
more
willingly
obeyed
the
false
Apostles
than
vs
.
Howbeit
wherin
soeuer
any
man
dare
bee
bold
,
that
is
too
I
speake
through
foolishnesse
,
that
is
too
say
,
through
the
fond
bragging
of
the
false
Apostles
,
I
am
also
constreyned
too
play
a
fooles
part
,
and
too
set
out
mine
owne
commendation
.
They
are
Hebrewes
,
that
is
too
say
,
the
offspring
of
Heber
the
great
graundchilde
of
Sem
the
sonne
of
Noe.
Gen.
xj
.
the
which
Heber
was
borne
the
yéere
of
the
world
.
1723.
the
yéere
after
the
flud
.
67.
and
he
liued
vnto
the
yéer
of
the
world
.
2187.
which
is
the.
79.
yéere
of
the
age
of
Iacob
or
Israel
the
father
of
the
twelue
Patriarkes
,
of
whom
all
his
posteritie
were
called
Israelites
,
that
is
too
say
,
vanquishers
or
Princes
of
God
,
or
fréemen
,
of
Shara
and
El
,
like
as
of
Heber
they
were
called
Hebrewes
,
that
is
too
say
wayfarers
,
of
the
woord
Yauar
hath
passed
ouer
,
whereof
commeth
Bethabara
,
that
is
too
say
,
the
house
of
passage
.
The
seede
of
Abraham
,
that
is
too
say
the
offspring
of
Abraham
,
In
labours
more
aboundant
,
that
is
to
say
,
I
haue
endured
In
stripes
aboue
measure
,
that
is
to
say
,
I
haue
oftentimes
In
death
often
.
I
haue
oftentimes
bin
in
danger
of
death
,
Fortie
strypes
saue
one
haue
I
receyued
,
vnder
colour
of
the
Thrice
haue
I
bin
beaten
with
roddes
,
that
is
to
wit
by
the
Once
I
was
stoned
.
Act.
xiiij
.
Thrice
haue
I
suffered
shipwrecke
.
And
within
two
yéeres
In
iournying
often
,
that
is
too
say
,
I
haue
traueled
much
.
In
ieoperdie
of
mine
owne
nation
,
that
is
too
wit
,
for
the
S.
Austin
in
his
fourth
Booke
of
Christian
Doctrine
:
God
knoweth
.
A
warrantize
assured
by
taking
the
true
God
too
witnesse
.
The
Lieuetenaunt
of
Aretas
king
of
Arabie
,
by
the
prouocation
Herodes
Antipas
had
taken
the
sister
of
this
Aretas
too
his
wyfe
,
and
put
hir
away
vppon
his
rauishment
of
Herodias
:
and
for
that
cause
there
arose
warre
betwixt
them
.
Surely
it
is
not
expedient
for
mee
too
boast
,
namely
least
I
may
séeme
too
faine
these
things
of
mine
owne
braine
for
a
certeine
desire
of
vainglory
.
Or
else
,
for
that
it
auaileth
nothing
ageinst
the
false
Apostles
,
too
glory
of
my
labors
and
infirmities
.
I
will
therfore
come
too
the
visions
and
reuelations
of
the
Lord.
There
are
chéefly
foure
sortes
of
visions
or
Reuelations
Of
visions
also
there
bee
cheefly
three
kindes
.
FOr
eyther
it
is
so
,
that
Images
and
pictures
of
things
too
I
haue
knowne
a
man
in
Chryst
,
that
is
too
say
,
a
Christen
man
,
A
fourtene
yeeres
ago
.
This
Epistle
was
written
too
the
Corinthians
the
.xxij.
yéere
after
Paules
conuersion
,
which
was
the
.lxv.
yéere
after
Christes
birth
.
Then
was
this
vision
shewed
vntoo
Paule
,
not
in
his
way
too
Damasco
,
but
about
the
.viij.
or
.ix.
yéere
after
his
conuersion
.
That
such
a
one
was
taken
vp
into
the
third
heauen
.
Some
interprete
this
of
the
heauen
of
heauens
,
in
which
God
sheweth
himself
too
bée
séene
of
the
blissed
soules
and
Angels
.
For
the
Hebrewes
make
a
difference
of
thrée
heauens
.
The
first
The
second
heauen
is
the
skie
,
in
which
the
Mathematicals
recken
vp
.ix.
seueral
compasses
,
namely
of
the
Moone
,
of
Mercurie
,
of
Venus
,
of
the
Sunne
,
of
Mars
,
of
Iupiter
,
of
Saturne
,
of
the
stedy
starres
,
and
of
the
first
mouer
.
The
third
or
highest
heauen
is
supposed
too
bée
the
heauen
Least
any
man
should
esteeme
of
mee
aboue
that
he
seeth
mee
too
bee
or
heareth
of
mee
.
As
the
men
of
Listra
did
.
Act.
14
who
tooke
Paule
too
bée
a
God
,
clothed
in
the
shape
of
man
.
There
was
giuen
vntoo
mee
vnquietnesse
of
the
flesh
,
the
messenger
of
Sathan
to
buffet
me
,
least
I
shuld
be
exalted
out
of
mesure
.
The
Gréek
woord
Scolops
signifieth
a
sharp
stake
:
wherupon
commeth
the
verb
Anascolopizein
which
signifieth
to
gore
with
a
stake
.
And
héerupon
Lucian
termeth
Chryst
in
mockage
,
the
visard
of
Palestine
that
was
prickt
on
a
post
.
But
in
this
place
of
S.
Paul
,
it
séemeth
too
signifie
Metaphorically
al
singular
torments
or
sharp
greefs
both
of
body
&
mind
,
or
all
kind
of
aduersities
,
slanders
,
backbitings
,
reproche
,
necessities
,
persecutions
,
&
such
wrestlings
or
encounters
of
fayth
as
are
described
in
Psalm
.
69.
38.
and
elswhere
,
and
suche
other
like
tormentes
,
which
among
other
things
put
vs
in
mind
of
the
humilitie
and
obedience
due
vntoo
God
,
and
of
Gods
power
woorking
saluacion
too
euery
one
that
beléeueth
,
by
weake
and
miserable
instruments
,
and
accomplishing
his
praise
out
of
the
mouthes
of
babes
and
sucklings
.
Vppon
the
Sunday
called
Inuocauit
,
or
the
first
Sunday
in
Lent.
¶
The
Epistle
.ij.
Cor.
vj.
WEe
as
helpers
exhorte
you
,
that
ye
receyue
not
the
grace
of
God
in
vayne
.
For
he
sayeth
:
I
haue
heard
thee
in
a
time
accepted
,
and
in
the
day
of
saluation
haue
I
succoured
thee
.
Behold
,
now
is
that
accepted
tyme
:
behold
,
now
is
that
day
of
saluation
.
Let
vs
geue
none
occasion
of
euill
,
that
in
our
office
be
found
no
faute
:
but
in
all
things
let
vs
behaue
our selues
as
the
Ministers
of
GOD
:
In
much
patience
,
in
afflictions
,
in
necessities
,
in
anguishes
,
in
strypes
,
in
prisonments
,
in
strifes
,
in
labours
,
in
watchings
,
in
fastings
,
in
purenesse
,
in
knowledge
,
in
long
suffring
,
in
kindnesse
,
in
the
holy
Ghoste
,
in
loue
vnfayned
,
in
the
woorde
of
truthe
,
in
the
power
of
God
:
by
the
armour
of
rightuousnes
of
the
right
hand
and
of
the
lefte
:
by
honour
and
dishonour
:
by
euill
report
and
good
report
:
as
deceyuers
,
and
yet
true
:
as
vnknowen
,
and
yet
knowen
:
as
dying
,
and
beholde
wee
liue
:
as
chastened
,
and
not
killed
:
as
sorowyng
,
and
yet
alway
mery
:
as
poore
,
and
yet
make
many
riche
:
as
hauing
nothing
,
and
yet
possessing
all
things
.
THis
Epistle
perteyneth
too
the
kynd
of
cases
that
persuade
.
The
state
or
summe
of
the
Epistle
is
this
:
I
exhort
you
that
you
héere
not
in
vayne
,
the
Gospell
wherein
Gods
frée
fauour
and
euer
lasting
saluation
are
offered
vnto
you
:
but
that
you
embrace
it
and
kéepe
it
with
true
fayth
,
and
that
yée
garnish
it
with
godlynesse
and
innocencie
,
and
with
examples
of
all
vertues
,
but
specially
of
patience
and
constancie
,
all
your
lyfe
long
.
The
partes
of
this
Epistle
or
the
cheef
places
are
foure
.
FIrst
,
a
generall
exhortation
too
vs
too
embrace
with
earnest
faith
the
glad
tydings
of
gods
grace
(
the
summe
wherof
Paule
hath
set
foorth
in
cléere
and
lyghtsome
woordes
in
the
ende
of
the
foresayd
first
chapter
.
This
exhortation
he
amplifyeth
by
the
circumstance
of
the
tyme
,
and
by
the
testimonie
of
Esay
.
xlix
.
bycause
nowe
is
the
tyme
of
well
lyking
,
and
the
daye
of
saluation
,
namely
when
the
Gospell
of
Chryste
,
or
woord
of
reconcilement
is
openly
preached
by
the
Apostles
.
The
second
concerneth
the
duties
of
the
Ministers
of
The
third
part
of
the
Epistle
,
is
.
ABundell
or
beadroll
of
the
vertues
,
with
which
the
ministers
-
i
Patience
,
that
is
too
say
,
stedfastnesse
in
daungers
&
-
ij
Labour
or
peynfulnesse
,
performing
continuall
diligence
-
iij
Watchfulnesse
.
-
iiij
Fasting
or
sobernesse
,
and
measure
or
abstinence
from
meate
and
drink
.
-
v
Chastitie
.
-
vj
Skilfulnesse
or
true
knowledge
of
Gods
being
&
will
,
disclosed
in
the
Lawe
and
the
Gospell
,
&
wisdome
able
too
iudge
what
is
too
bée
earnestly
followed
,
in
what
place
,
&
afore
whom
.
-
vij
Long
sufferance
.
-
viij
Gentlenesse
and
Courtesie
.
-
ix
Zeale
of
the
spirit
.
-
x
Loue
vncounterfetted
.
VNtoo
these
vertues
he
addeth
in
the
ende
the
touchestone
The
woord
of
truthe
,
whiche
wée
must
embrace
,
hold
fast
,
&
spred
abrode
by
firme
faith
.
And
all
these
things
may
bée
brought
to
passe
and
performed
of
vs
,
not
by
our
owne
power
,
but
by
the
myght
of
God
,
who
helpeth
those
that
séeke
ayd
at
his
hand
.
The
fourth
place
.
PAule
entreateth
in
this
Epistle
chéefly
of
Patience
,
which
I
at
this
tyme
will
say
some
what
of
Fasting
.
FOr
too
this
entent
haue
our
aunceters
apoynted
this
Epistle
The
Catechumeni
also
(
whom
it
appéereth
by
the
stories
too
haue
bin
baptyzed
,
only
vppon
Easter
day
and
Whitsunday
,
vntoo
the
tyme
of
Charles
the
great
)
were
woont
after
that
they
had
giuen
their
names
,
too
bée
tryed
all
the
Lent
season
,
and
too
bée
instructed
and
apposed
in
the
true
Doctryne
of
Chryste
,
and
too
bee
as
it
were
purged
with
the
Ceremonies
of
Fasting
and
other
things
,
that
they
might
come
the
more
woorthely
and
reuerently
too
the
Sacrament
of
Baptim
at
Easter
.
And
they
wryte
that
Telesphorus
was
he
that
first
enioyned
Among
the
Romanes
,
Bishop
Innocent
(
who
ruled
about
the
yéer
of
Chryst
.
420
)
is
reported
too
bée
he
that
commaunded
first
the
Saturdayes
fast
,
when
as
before
him
,
Calixtus
(
who
But
too
the
intent
the
summe
of
the
true
méening
of
Fastings
But
properly
in
this
disputacion
wée
entreate
and
argue
of
the
dayes
fast
(
if
I
may
so
terme
it
)
namely
when
as
it
falleth
out
that
men
abstein
from
al
meat
&
drink
somtimes
one
day
or
mo
,
or
a
whole
day
(
that
is
too
wit.
24.
houres
,
)
or
but
till
the
euentide
.
This
manner
of
Fasting
was
vsed
euen
in
the
new
Testament
,
how
bée
it
in
such
wyse
,
that
neither
the
day
nor
any
certeine
meates
from
which
a
man
should
absteine
,
were
appoynted
,
but
the
whole
thing
was
left
frée
too
euery
good
mannes
conscience
,
and
the
opportunitie
of
the
time
.
But
afterward
came
in
superstitious
and
tyrannicall
lawes
concerning
certeine
meates
and
dayes
,
and
vngodly
opinions
,
which
it
behoueth
too
bée
reproued
by
the
woord
of
GOD.
There
are
therefore
twoo
distinct
questions
concerning
fasting
.
One
of
the
difference
and
choyce
of
meates
and
dayes
:
and
the
other
of
the
abstinence
of
meates
,
or
of
other
for
bearing
.
For
the
Papistes
doo
not
only
commaund
men
too
vse
a
Concerning
the
other
question
,
that
is
too
wit
,
abstinence
Vppon
the
Sunday
called
Oculi
,
or
the
third
Sunday
in
Lent.
¶
The
Epistle
.
Ephes.
v.
BEe
you
the
followers
of
God
as
deere
chyldren
,
and
walke
in
loue
euen
as
Chryste
loued
vs
,
and
gaue
himself
for
vs
an
offeryng
and
a
sacrifice
of
a
sweet
sauour
too
GOD.
As
for
fornication
,
and
all
vnclennesse
,
or
couetousnesse
,
let
it
not
bee
once
mamed
among
you
,
as
it
becommeth
Sainctes
:
or
fylthynesse
,
or
foolish
talkyng
,
or
iesting
,
which
are
not
comely
,
but
rather
giuyng
of
thankes
.
For
this
yee
know
,
that
no
whoremonger
,
eyther
vncleane
persone
,
or
couetous
persone
(
which
is
a
worshipper
of
ymages
)
hath
any
inheritaunce
in
the
kyngdome
of
Chryste
and
of
God.
Let
no
man
deceyue
you
with
vayne
wordes
:
For
bycause
of
such
thyngs
,
commeth
the
wrath
of
God
vppon
the
chyldren
of
disobedience
.
Be
not
yee
therfore
companions
of
them
.
Yee
were
sometymes
darknesse
,
but
nowe
are
yee
lyght
in
the
Lord
:
walke
as
chyldren
of
lyght
,
for
the
fruite
of
the
spirite
consisteth
in
all
goodnesse
,
and
ryghtuousnesse
,
and
truthe
.
Accept
that
whiche
is
pleasing
vntoo
the
Lorde
,
and
haue
no
fellowship
with
the
vnfruiteful
workes
of
darknesse
,
but
rather
rebuke
them
.
For
it
is
a
shame
euen
too
name
those
things
,
which
are
done
of
them
in
secrete
:
but
all
things
when
they
are
brought
foorth
by
the
lyght
,
are
manifest
▪
For
whatsoeuer
is
manifest
,
the
same
is
light
,
wherfore
he
sayeth
:
awake
thou
that
sleepest
,
and
stand
vp
from
death
,
and
Chryste
shall
gyue
thee
lyght
.
The
disposement
.
THe
state
of
this
Epistle
,
is
an
Exhortation
too
newe
obedience
or
too
good
woorkes
,
&
by
name
it
giueth
preceptes
of
these
thrée
vertues
.
-
1
Of
the
loue
of
God
and
a
mannes
neyghbour
.
-
2
Of
chastitie
which
shunneth
whordome
,
filthynesse
and
all
vnclennesse
.
-
3
Of
frankhartednesse
or
liberalitie
esche
wing
couetousnesse
which
is
the
seruice
of
Idols
.
And
in
this
exhortation
▪
Paule
vseth
six
Argumentes
of
which
the
first
is
gathered
.
-
1
Of
the
example
of
God.
-
2
Of
the
dutie
of
children
.
-
3
Of
the
example
of
Chryste
,
who
hath
loued
vs
in
such
wyse
that
he
hath
giuen
himselfe
too
bée
an
offring
and
sacrifice
for
vs
.
-
4
Of
the
comlynesse
as
it
beséemeth
the
Saints
.
-
5
Of
the
punishements
of
wickednesse
.
For
these
things
commeth
the
wrath
of
God
vppon
all
that
bée
disobedient
.
-
6
Of
the
finall
cause
.
Therefore
are
yée
deliuered
out
of
the
darknesse
of
sinne
,
and
endued
with
a
newe
lyght
and
with
the
holy
Ghost
,
that
yée
should
exercise
gentlenesse
,
vpryghtnesse
,
and
truthe
.
This
disposement
of
the
principall
members
of
this
Epistle
being
considered
,
there
may
a
twoo
or
thrée
of
the
notabler
places
bée
the
easlyer
picked
out
and
entreated
of
.
An
exhortation
too
newnesse
of
lyfe
,
or
too
good
woorkes
in
generall
.
MAny
when
they
héere
that
a
man
deserueth
not
forgyuenesse
of
sinnes
by
his
good
woorkes
,
what
néede
wée
First
necessitie
of
the
commaundement
and
the
det
.
For
this
purpose
were
men
created
by
God
,
and
afterward
redeemed
Secondly
,
necessitie
of
eschewing
peynes
present
&
eternall
,
Thirdly
,
the
necessitie
of
holding
fast
fayth
,
Gods
grace
,
Fourthly
,
the
rewardes
of
good
woorkes
promised
by
And
Paule
giueth
commaundement
by
name
concerning
loue
of
our
neyghboure
,
which
repressing
bitternesse
,
yrefulnesse
,
backbyting
,
and
all
malice
,
honoreth
wel
dooing
,
mercye
,
and
frankhartednesse
towardes
others
.
For
the
beginning
of
the
fifth
Chapter
too
the
Ephesians
hangeth
too
this
part
of
the
fourth
chapter
.
Therfore
all
the
whole
summe
of
the
doctrine
concerning
the
loue
towards
a
mannes
neyghbour
,
&c
,
may
bée
conueyed
hither
out
of
the
exposition
of
the
first
,
fifth
and
seuenth
commaundements
.
Concerning
Chastitie
whiche
escheweth
whordome
,
vnclennesse
,
Concerning
Couetousnesse
which
fyghteth
with
the
first
Concerning
the
sacrifice
of
Chryst
who
offered
him selfe
for
vs
too
the
father
an
oblation
and
sacrifyce
of
swéete
sent
,
wée
will
speake
about
a
fortnight
hence
,
vppon
the
Sunday
called
Iudica
.
Now
will
I
bréefly
expound
the
text
.
Bee
yee
folowers
of
God
therefore
,
that
is
too
say
,
in
loue
&
Walke
in
loue
,
toward
God
and
your
neyghbour
.
Too
And
gaue
himselfe
for
vs
.
That
is
also
a
witnesse
of
Christes
feruent
loue
towards
vs
,
which
is
set
out
.
Rom.
v.
An
offering
and
sacrifyce
.
The
sacrifyse
intoo
which
was
For
a
sent
of
sweete
smell
.
For
a
swéete
sauor
and
acceptable
.
As
it
becommeth
Sainctes
.
The
saincts
are
clean
.
Whore-hunting
,
A
couetous
man
whoo
is
an
Idolater
.
He
is
an
Idolater
Ye
wer
sometime
darknesse
,
that
is
too
say
,
without
knowledge
But
now
you
are
lyght
in
the
Lord.
Now
yée
are
lightened
with
true
knowledge
of
God
:
yée
know
what
woorks
please
God
,
and
what
woorkes
displease
him
:
yée
are
borne
ageine
by
the
holy
Ghoste
.
Vppon
the
Sunday
called
Laetare
,
or
the
fourth
Sunday
in
Lent.
¶
The
Epistle
.
Galath
.
iiij
.
FOr
it
is
wryten
that
Abraham
had
two
sonnes
:
the
one
by
a
bondmaide
,
the
other
by
a
free-woman
.
Yea
,
and
he
which
was
borne
of
the
bondwoman
,
was
borne
after
the
flesh
:
but
he
which
was
borne
of
the
freewoman
,
was
borne
by
promys
:
which
things
are
spoken
by
an
allegorie
:
For
these
are
twoo
Testamentes
,
the
one
from
the
mount
Sinai
which
gendreth
vntoo
bondage
,
which
is
Agar
:
For
mount
Sinai
is
Agar
in
Arabia
,
and
bordreth
vppon
the
Citie
which
is
now
called
Ierusalem
,
and
is
in
bondage
with
hir
children
.
But
Ierusalem
which
is
aboue
,
is
free
,
which
is
the
moother
of
vs
all
.
For
it
is
wrytten
:
Reioyce
thou
barren
that
bearest
no
chyldren
:
breake
foorthe
and
crye
,
thou
that
traueylest
not
:
For
the
desolate
hath
many
mo
children
than
shee
which
hath
an
husbande
.
Brethren
,
wee
are
after
Isaac
the
children
of
promys
.
But
as
then
he
that
was
borne
after
the
flesh
,
persecuted
him
that
was
born
after
the
spirite
:
Euen
so
is
it
nowe
.
Neue●thelesse
,
what
sayth
the
scripture
?
put
away
the
bondwoman
and
hir
sonne
.
For
the
sonne
of
the
bondwoman
shall
not
bee
heire
with
the
sonne
of
the
freewoman
:
So
then
brethren
,
wee
are
not
children
of
the
bond
woman
,
but
of
the
free
woman
.
The
disposement
.
THis
Epistle
is
of
that
kynd
that
instructeth
.
For
it
is
a
Doctrine
concerning
the
difference
of
the
old
Testament
and
the
new
,
set
foorthe
with
a
similitnde
of
Abrahams
twoo
wiues
and
their
children
,
taken
out
of
the
.xvj.
and
.xxj.
of
Genesis
.
And
therewithall
are
mingled
places
concerning
the
church
,
or
the
difference
betwéene
the
true
church
and
the
hipocritall
church
,
and
concerning
christen
libertie
.
The
first
place
concerning
the
difference
of
the
old
Testament
and
the
new
.
A
Testament
in
generall
is
a
promis
whereby
one
that
is
Paule
in
the
nynth
too
the
Hebrewes
sayeth
:
Chryste
is
the
mediator
of
the
new
Testament
,
that
through
his
death
which
befell
for
the
redemption
of
those
transgressions
that
were
vnder
the
first
Testament
,
they
which
were
called
myght
receyue
the
promis
of
euerlasting
lyfe
.
For
wheresoeuer
is
a
Testament
,
there
also
must
néedes
bée
the
death
of
him
that
makes
the
Testament
:
for
the
Testament
is
not
of
authoritie
and
force
till
the
Testator
bée
dead
.
Christ
therfore
when
he
was
redy
too
die
for
vs
,
made
his
Testament
,
in
which
he
witnesseth
this
too
bée
the
will
of
him
and
of
his
eternall
father
:
that
all
which
repent
and
flée
too
him
by
Fayth
,
should
obteyne
forgeuenesse
of
sinnes
and
endlesse
saluation
,
for
his
bodyes
sake
which
was
deliuered
for
vs
,
and
for
his
bluds
sake
which
was
shed
for
vs
:
and
these
his
goods
dooth
he
distribute
too
vs
by
his
woord
and
Sacramentes
.
The
new
Testament
,
Then
(
too
define
it
most
proprely
)
is
nothing
els
but
the
gospel
,
that
is
too
say
,
A
promis
of
remission
of
sinnes
,
of
the
holy
ghost
,
and
of
life
and
soulehealth
euerlasting
,
too
bee
giuen
freely
too
those
that
beleeue
,
for
Chrystes
sake
who
dyed
and
rose
agein
for
vs
.
This
definition
is
builded
vppon
the
woords
of
our
Lords
supper
,
and
vpon
the
.viij.
and
.ix.
chapters
too
the
Hebrues
,
and
vppon
the
.iij.
and
.iiij.
chapters
too
the
Galathians
.
The
mediator
of
this
new
testament
is
Chryste
,
bycause
he
hath
vttered
too
men
the
promis
of
forgiuenesse
of
sinnes
,
and
by
his
owne
bludshed
&
death
,
fully
discharged
the
raunsome
or
pryce
sufficient
for
the
sinnes
of
men
,
which
could
not
bée
purged
by
our
owne
woorks
and
sacrifises
,
and
hath
performed
such
an
obedience
as
is
the
very
desert
for
which
remission
of
sinnes
,
the
holy
Ghost
,
new
ryghtuousnesse
,
&
eternall
lyfe
are
bestowed
vpon
vs
.
These
benefits
applieth
he
vntoo
vs
by
his
intercession
,
and
the
outward
meanes
of
his
woord
and
sacraments
.
The
olde
Testament
is
properly
a
publishing
of
the
lawe
,
For
there
is
but
one
selfsame
principal
and
euerlasting
Testament
or
couenant
of
God
,
by
which
al
the
Patriarks
,
Prophets
,
Apostles
,
and
the
rest
of
the
chosen
at
all
tymes
are
receyued
,
that
is
too
wit
,
The
promis
of
Gods
fauor
or
of
forgiuenesse
of
sinnes
too
bée
giuen
fréely
for
Christes
sake
.
Act.
xv
.
Rom.
iiij
.
By
these
definitions
it
appéereth
The
lawe
or
the
old
Testament
promiseth
good
things
,
but
vntoo
such
only
as
kéepe
the
lawe
vncorruptly
.
But
the
Gospel
or
the
new
Testament
promiseth
remission
of
sinnes
and
euerlasting
lyfe
fréely
for
Chryst
.
The
second
is
of
the
effects
.
The
law
or
old
Testament
deliuereth
no
man
from
sinne
and
death
,
ne
giueth
inheritance
of
eternall
lyfe
,
but
denounceth
vs
the
bondslaues
of
sinne
and
death
,
accusing
and
encreasing
our
sinne
,
&
casting
vs
intoo
endlesse
damnation
.
But
the
Gospell
or
promisse
of
the
new
Testament
,
deliuereth
the
children
of
the
promisse
from
sinne
and
death
,
and
maketh
them
heires
of
euerlasting
lyfe
and
of
all
heauenly
good
things
.
This
difference
of
the
old
Testament
&
the
new
,
or
of
the
lawe
and
the
Gospell
,
or
of
the
people
of
the
lawe
and
the
people
of
grace
,
is
chéefly
set
out
by
Paule
in
this
Epistle
and
garnished
with
the
Allegorie
of
Abrahams
two
wiues
and
their
children
,
which
Allegorie
is
brought
in
this
place
not
too
confirme
,
but
too
beautifie
and
garnish
the
matter
:
For
like
as
Abraham
had
twoo
wyues
,
Agar
a
bondwoman
,
This
people
béeing
begotten
too
bondage
vppon
Agar
,
or
by
Gods
law
published
vppon
Mount
Sinai
,
extendeth
euen
too
the
same
Citie
which
is
now
called
Hierusalem
,
or
too
the
sinagog
of
the
Iewish
people
,
which
although
it
vaunt
it self
stoutly
too
bée
the
true
Churche
and
people
of
God
,
descended
from
Abraham
,
hauing
the
lawe
and
Ceremonies
deliuered
them
by
God
:
yet
is
it
in
bondage
with
the
children
therof
:
that
is
too
say
,
is
not
by
the
lawe
deliuered
from
sinne
and
death
,
nor
made
heire
of
ryghtuousnesse
and
eternall
saluation
,
but
continueth
oppressed
with
the
thraldome
of
sinne
and
death
,
and
is
cast
out
of
the
heauenly
house
or
Church
intoo
endlesse
damnation
.
Now
if
the
very
lawe
of
God
deliuered
by
God
himselfe
The
other
people
or
sonne
of
God
by
Sara
the
frée
woman
borne
ageine
of
the
frée
promis
of
the
gospell
,
trusteth
too
no
woorks
or
merits
of
his
owne
,
nor
too
any
prerogatiue
of
the
flesh
:
But
resteth
by
fayth
vppon
the
only
and
frée
mercy
of
God
promised
for
Chrystes
sake
,
accounting
his
owne
ryghtuousnesse
which
is
of
the
lawe
,
too
bée
but
dung
,
so
he
may
win
Chryst
,
and
obteyne
Gods
ryghtuousnesse
by
Fayth
.
This
Church
embracing
the
frée
promis
of
the
Gospel
by
Of
this
frée
woman
Sara
and
this
heauenly
Hierusalem
,
wée
know
our selues
too
bée
Citizens
and
the
heirs
of
God
,
when
wée
embrace
the
promis
of
the
Gospell
by
true
and
effectuall
faith
.
By
this
applying
of
the
figures
too
the
difference
of
the
old
Testament
and
the
new
,
and
of
the
people
of
grace
,
or
of
the
true
Church
and
the
counterfet
Church
,
it
is
no
hard
matter
too
espye
after
what
fort
eche
member
in
the
text
agréeth
too
this
Doctrine
,
and
how
the
phrases
are
too
bee
vnderstoode
.
Vppon
Palmes
Sunday
.
¶
The
Epistle
.
Philip.
ij
.
LET
the
same
mynd
bee
in
you
,
that
was
also
in
Chryste
Iesu
:
whiche
when
he
was
in
the
shape
of
God
,
thought
it
no
robbery
too
bee
equall
with
God
:
neuerthelesse
,
he
made
him self
of
no
reputation
,
taking
on
him
the
shape
of
a
seruaunt
,
and
became
lyke
vntoo
man
,
and
was
found
in
his
apparell
,
as
a
man
.
He
humbled
himself
,
and
became
obedient
too
the
death
,
euen
the
death
of
the
crosse
.
Wherefore
God
hath
also
exalted
him
on
hygh
,
and
gyuen
him
a
name
whiche
is
aboue
all
names
:
that
in
the
name
of
IESVS
,
euery
knee
should
bowe
,
both
of
things
in
heauen
,
and
things
in
earth
,
and
things
vnder
the
earthe
:
and
that
all
tongues
should
confesse
,
that
Iesus
Chryste
is
the
Lorde
,
vntoo
the
prayse
of
God
the
Father
.
The
disposement
.
THis
Epistle
is
of
that
kynd
that
is
persuasiue
.
For
it
is
an
Exhortation
too
lowlynesse
or
humilitie
,
taken
of
the
examples
and
rewardes
of
Chrystes
humilitie
.
The
places
of
doctrine
are
these
:
-
1
A
notable
witnesse
of
the
twoo
natures
in
Chryst
,
very
God
and
very
man
,
to
bée
ioyned
too
the
rest
which
are
gathered
toogither
in
the
place
concerning
the
sonne
of
God.
-
2
Of
Chrysts
passion
and
death
.
-
3
Of
the
aduauncement
or
glorie
of
Christ
reigning
.
-
4
Of
humilitie
or
lowlynesse
.
The
text
of
the
Epistle
.
THe
ground
of
the
exhortation
whiche
Paule
purposeth
,
is
set
downe
next
before
the
woordes
of
this
dayes
Epistle
.
Let
euery
one
of
you
through
lowlynesse
think
another
man
better
than
himself
.
Bée
lowly
.
Too
this
proposition
he
addeth
a
reason
grounded
vppon
the
example
of
Chryst
.
Let
the
same
mynde
bée
in
you
,
that
was
in
Iesu
Chryst
:
that
is
too
say
,
Let
there
bée
true
lowlynesse
of
mynd
in
you
as
was
in
Chryste
,
who
being
in
the
shape
of
God
,
(
that
is
too
say
being
God
in
verye
déed
and
by
nature
)
did
notwithstanding
abace
himselfe
before
the
eternall
Father
,
beneath
all
Angels
and
men
.
Who
being
in
the
shape
of
God
,
that
is
too
say
,
in
the
nature
and
substance
of
God.
For
the
Gréeke
woord
Morphe
signifieth
a
substantiall
shape
or
expresse
and
personal
image
,
and
not
a
proportion
,
figure
,
or
counterfet
wauing
before
ones
eyes
.
This
therfore
is
the
méening
:
Chryste
when
as
he
was
in
the
shape
of
God
,
that
is
,
when
as
he
was
in
déed
and
by
nature
God
:
or
,
whereas
he
was
the
shape
and
lyuely
ymage
of
God
the
father
,
begotten
of
the
substance
of
the
father
,
and
equall
too
God
the
father
in
power
,
maiestie
,
and
glorie
:
Thought
it
no
robberie
too
bee
equall
with
God.
The
Gréeke
phrase
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
,
too
commit
robberie
.
Like
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
make
a
passage
,
or
too
passe
.
So
like
wise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
count
it
robberie
,
that
is
too
say
,
too
robbe
.
So
is
there
a
very
like
phrase
,
Heb.
x.
Treading
the
sonne
of
God
vnder
foote
,
and
accounting
the
blud
of
his
Testament
vnholy
,
that
is
too
say
,
dishonouring
it
.
The
méening
therfore
is
:
He
thought
it
no
robberie
too
bée
equall
with
God
,
that
is
too
say
,
He
vsurped
not
equalitie
with
God.
In
this
his
calling
when
it
was
decréed
that
the
sonne
should
béecōme
a
sacrifyse
and
obey
God
in
suffering
death
,
he
vsed
not
his
power
ageinst
his
calling
,
nor
was
proud
or
haultye
for
this
his
equalitie
of
the
Godhead
,
whiche
he
vsurped
not
,
ne
possessed
too
the
wrong
and
dishonour
of
the
other
,
but
obteyned
it
by
birth
as
a
good
thing
of
nature
.
But
humbled
him self
,
that
is
too
say
,
he
exercysed
not
his
godly
power
,
but
humbled
and
abased
himself
in
such
wyse
as
he
tooke
vppon
him
▪
the
shape
of
a
seruaunt
,
that
is
too
say
,
the
substantiall
shape
of
man
,
or
the
verye
nature
of
man
bodye
and
soule
.
He
is
termed
a
seruaunt
,
both
for
taking
vppon
him
mannes
nature
,
subiect
to
death
and
other
miseries
:
and
also
for
his
seruisablenesse
in
teaching
and
suffering
,
as
he
himselfe
sayeth
Math.
xx
.
The
sonne
of
man
is
not
come
too
haue
seruice
doone
vntoo
him
,
but
too
doo
seruice
himselfe
,
and
too
giue
his
lyfe
as
a
raunsome
for
the
whole
multitude
of
mankynd
.
Also
let
the
yonger
sort
beare
in
mynd
that
this
most
common
and
ordinarie
maner
of
spéeche
of
the
Churche
,
wherby
wée
say
that
the
sonne
tooke
vppon
him
the
nature
of
man
,
is
taken
out
of
this
place
of
Paule
,
and
out
of
the
second
too
the
Hebrewes
:
for
hée
tooke
not
vppon
him
the
Angels
,
but
the
séede
of
Abraham
,
that
is
too
say
,
he
cuppled
not
too
himselfe
the
nature
of
Angels
,
but
the
nature
of
man
,
of
the
posteritie
of
Abraham
.
Framed
after
the
likenesse
of
men
,
that
is
too
say
,
he
became
And
in
fashion
he
was
found
as
a
man
,
that
is
too
say
,
not
only
in
proportion
and
gesture
of
bodye
,
but
also
in
inclinations
and
motions
of
mynd
,
in
fearfulnesse
,
sorowfulnesse
,
ioyfulnesse
,
and
other
affections
,
whiche
notwithstanding
were
well
ordered
in
Chryste
,
and
conformable
too
his
heauenly
mynd
.
He
humbled
or
cast
himself
downe
,
becoōming
obedient
This
notable
sentence
hathe
Ciprian
expressed
with
great
lyghtsomnesse
of
woords
,
in
his
sermon
of
Almesdéeds
:
Chryste
the
sonne
of
God
would
become
the
sonne
of
man
,
that
he
myght
make
vs
the
sonnes
of
God.
He
brought
himself
lowe
,
that
he
myght
lift
vs
vp
which
lay
vnder
foote
,
he
tooke
vpon
him
the
shape
of
a
seruaunt
,
that
he
myght
make
vs
frée
.
He
was
wounded
,
that
he
might
heale
our
wounds
.
He
was
contented
too
dye
,
that
he
myght
gyue
vs
mortall
wyghtes
immortalitie
.
Wherfore
God
hath
also
exalted
him
on
hygh
.
God
hathe
exalted
Chryst
the
man
,
and
seruant
that
was
crucified
and
dead
for
vs
as
in
respect
of
his
manhod
.
He
hath
giuen
him
a
name
which
is
aboue
all
names
,
that
is
too
wit
,
Iehoua
,
or
the
Lorde
,
which
is
the
peculiar
name
of
the
onely
true
and
most
hygh
God
the
maker
of
heauen
and
earth
:
as
is
sayd
in
Esai
.
xlij
.
I
am
the
Lord
,
this
is
my
name
,
and
I
wil
not
giue
my
glorie
too
another
.
This
name
Iehoua
or
Lorde
,
is
not
onely
attributed
too
his
Godhead
,
which
had
it
from
euerlasting
,
but
also
too
his
manhod
,
the
which
is
ioyntly
woorshipped
and
serued
in
one
selfesame
woorship
and
seruice
,
toogither
with
the
sonne
of
God
,
the
woord
to
which
it
is
vnited
.
That
in
the
name
of
Iesu
euery
knee
should
bowe
.
Some
That
IESVS
Chryste
is
the
Lord
,
that
is
too
say
,
that
he
is
the
Lorde
,
or
in
very
déed
and
nature
GOD.
By
this
Grammaticall
declaration
of
the
woordes
,
the
ruder
sorte
may
the
ryghtlyer
vnderstand
the
Text
of
the
Epistle
.
Which
,
in
as
much
as
it
is
red
vppon
this
day
,
chéefly
in
this
respect
,
bycause
it
maketh
mention
of
the
wonderfull
abacement
and
death
of
the
sonne
of
GOD
,
the
memoriall
whereof
is
celebrated
by
all
the
Christen
Churches
of
the
whole
world
as
the
next
wéeke
.
Let
a
summe
of
the
doctrine
concerning
the
passion
and
death
of
our
Lord
Iesus
Chryste
included
in
the
vsuall
questions
of
Methodicall
order
bée
repeted
in
this
place
.
The
consideration
of
the
wonderfull
purpose
of
GOD
concerning
the
redemption
of
mankynd
wrought
by
the
sonne
of
God
our
Lord
Iesus
Chryste
,
who
suffered
and
was
crucifyed
for
vs
,
farre
surmounteth
the
wisdome
of
all
Angels
and
men
.
Too
this
end
hath
God
by
the
wonderfull
temperature
It
is
an
eternall
and
vnchaungeable
Maxime
of
Gods
iustice
,
that
the
reasonable
creatures
,
shold
eyther
thorowly
agrée
with
the
wisdome
and
rightuousnesse
of
god
,
or
else
suffer
due
punishement
and
bée
horribly
destroyed
for
not
obeying
.
Forasmuch
therfore
as
the
first
man
and
woman
had
of
their
own
frank
&
fréewill
cast
from
them
the
rightuousnesse
and
purenesse
whiche
God
had
giuen
them
in
their
creation
:
they
ageine
on
the
other
syde
were
too
bée
cast
intoo
eternall
peynes
.
But
the
sonne
of
God
of
his
vnmeasurable
goodnesse
pitying
mankynd
,
made
intreatance
for
vs
,
and
too
the
intent
Gods
wrath
myght
bée
satisfyed
,
he
offered
himselfe
too
punishement
and
too
make
amendes
vntoo
Gods
most
iust
displeasure
:
and
so
in
that
secret
counsell
of
the
Godhead
,
this
decrée
was
made
,
that
the
sonne
of
GOD
taking
mannes
nature
vpon
him
,
should
become
a
sacrifise
,
and
by
his
passion
and
death
pacifye
Gods
dreadfull
wrath
,
and
satisfye
his
iustice
,
and
restore
forgiuenesse
of
sinnes
,
ryghtuousnesse
,
and
euerlasting
lyfe
too
all
those
that
flée
vntoo
him
by
faith
.
Now
,
the
passion
of
Chryst
,
is
first
a
féeling
of
Gods
dredfull
Mennes
myndes
are
not
able
▪
too
sée
throughly
the
greatnes
of
this
extreme
&
vnutterable
sorow
of
Chrystes
,
bicause
they
vnderstande
not
she
greatnesse
of
sinne
and
of
Gods
wrath
which
is
a
consuming
fire
.
Notwithstanding
,
mennes
myndes
are
too
bée
stirred
vp
too
consider
truely
and
earnestly
the
horrible
wrath
of
God
ageinst
sinne
,
bothe
by
the
miseries
of
all
mankynd
,
and
the
examples
of
the
consciences
of
wicked
men
,
and
also
by
the
testimonies
of
Gods
woorde
:
too
the
entent
that
they
on
their
behalfe
may
the
cléerlyer
perceyue
the
greatnesse
of
the
mercy
and
benefits
of
Christ
,
who
hathe
vndertaken
that
dreadefull
burthen
of
Gods
wrath
for
vs
.
Notable
testimonies
of
the
true
&
horrible
wrath
of
God
,
Ageine
the
greatnesse
of
Gods
wrath
is
after
some
manner
shewed
by
the
examples
of
many
men
,
who
for
the
conscience
of
one
wickednesse
,
haue
bin
striken
with
most
heauie
fearfulnesse
which
hathe
driuen
them
too
fordoo
themselues
:
As
the
examples
of
Orestes
,
of
Aristobulus
king
of
the
Iewes
,
of
Iudas
the
traitor
,
of
Theodorich
of
Verona
and
of
dyuers
others
.
Now
if
the
féeling
of
Gods
wrath
ageinst
one
sin
alone
,
doo
bréede
so
bitter
sorow
in
the
hart
,
that
it
dispatcheth
a
man
of
his
life
:
What
an
vnmeasurable
huge
heape
of
Gods
wrath
and
of
horrible
sorowes
(
think
you
)
wer
thronged
vppon
Chryst
,
who
susteined
,
not
one
sinne
alone
,
or
the
sinnes
of
some
only
one
man
,
but
mine
and
thine
,
yea
and
al
mennes
offences
,
Idoll
gaddings
and
murders
:
all
their
sinfull
inclinations
,
affections
,
and
outward
faultes
:
toogither
with
the
fire
of
Gods
wrath
ageinst
these
sinnes
?
Being
ouerwhelmed
with
this
houge
burthen
of
Gods
wrath
,
he
cryeth
out
.
Psalm
.
xxij
.
O
God
my
God
,
why
haste
thou
forsaken
mée
?
My
hart
is
become
like
melting
wax
,
my
strength
is
withered
like
a
potsherd
,
and
thou
hast
brought
mée
downe
too
the
dust
of
death
.
This
féeling
of
the
houge
and
horrible
wrathe
of
God
ageinst
al
the
sinnes
of
all
men
,
was
the
first
and
chéefest
part
of
Chrystes
passion
.
The
second
part
was
the
heauinesse
and
excéeding
great
The
third
and
lyghtest
part
of
all
,
was
the
tearing
of
his
The
causes
of
Chrystes
passion
.
IT
is
not
the
wisdome
of
any
creature
,
that
can
serche
out
the
causes
of
Gods
woonderfull
purpose
concerning
the
redemption
of
mankynd
,
too
bée
brought
too
passe
in
this
wyse
,
that
the
sonne
of
God
should
make
intreatance
for
vs
,
&
take
our
nature
vpon
him
,
and
bee
sacrifysed
for
vs
:
neuerthelesse
,
God
will
haue
the
consideration
of
this
woonderfull
Decrée
begonne
in
this
lyfe
.
The
principall
efficient
cause
is
the
will
of
Gods
sonne
The
inward
cause
that
moued
or
enforced
him
too
doo
so
,
The
outward
cause
that
moued
or
enforced
him
so
too
doo
,
The
instrumentall
and
outward
woorking
cause
,
are
the
These
enforcing
and
finall
causes
make
an
infinite
difference
betwéene
the
will
of
the
Iewes
crucifying
Chryste
,
and
the
will
of
God
:
Who
béeing
moued
by
his
owne
exceeding
mercie
toward
mankynde
,
and
through
the
entreatance
of
his
sonne
,
would
haue
Chryst
too
suffer
,
too
dye
,
and
too
ryse
alyue
agein
,
too
the
entent
he
might
restore
men
too
lyfe
and
euerlasting
saluation
.
The
matter
wherin
as
in
moulds
Christes
Passion
was
The
forme
or
manner
,
is
the
very
feeling
of
Gods
horrible
wrath
,
and
the
anguishe
as
well
of
Chrystes
mynd
as
of
his
bodie
,
and
his
chyldly
obedience
,
through
which
he
willingly
submitted
himselfe
with
true
reuerence
and
woonderfull
lowlynesse
too
the
eternal
father
,
and
without
grudging
or
repyning
endured
Gods
wrathe
poured
out
vppon
him
,
and
most
bitter
formentes
,
for
the
loue
of
Gods
iustice
and
mannes
saluacion
.
The
end
of
his
Passion
is
,
first
,
that
mankynd
béeing
redéemed
The
effectes
of
Chrystes
passion
,
are
all
his
benefites
,
which
for
instruction
sake
wee
will
distribute
intoo
eyght
formes
.
FIrst
the
redemption
of
mankynde
from
Gods
wrath
,
sin
,
The
application
of
these
benefits
is
made
by
true
repentance
Of
this
Application
there
are
testimonies
too
bée
séen
euery
where
.
And
notable
is
this
saying
of
Chryst
.
Iohn
.
xvij
.
I
sacrifyse
my selfe
for
them
,
that
is
too
say
,
I
offer
my selfe
for
them
,
that
they
also
may
bée
holy
in
déede
.
And
I
pray
,
not
for
them
only
,
but
for
all
that
shall
beléeue
in
mée
through
their
prayer
.
In
this
prayer
Chryst
our
byshop
or
préest
executeth
the
chéefest
duetie
or
office
of
a
high
préest
,
and
applyeth
his
sacrifyse
too
the
whole
Churche
.
Therefore
in
this
place
the
whole
Doctrine
concerning
the
préesthoode
and
sacrifyse
of
Chryst
,
is
too
bée
thought
vppon
and
repeated
.
Vppon
Easter
day
.
¶
The
Epistle
.
j.
Cor.
xv
.
PVrge
therefore
the
olde
leuen
,
that
yee
may
bee
new
dowe
as
yee
are
sweete
bread
.
For
Chryste
our
Easter
Lambe
is
offered
vp
for
vs
.
Therefore
let
vs
keepe
holyday
,
not
with
olde
leuen
,
neyther
with
the
leuen
of
maliciousnesse
and
wickednesse
,
but
with
the
sweete
bread
of
purenesse
and
truthe
.
The
disposement
.
THe
foundacion
of
our
fayth
and
saluacion
,
and
the
end
and
This
Epistle
is
of
that
kynd
that
is
perswasiue
.
For
it
is
an
exhortacion
too
the
true
celebration
of
the
feast
of
Easter
,
that
is
too
say
,
too
the
true
acknowledgement
of
the
persone
and
benefites
of
the
sacrifyse
or
Lamb
Chtyst
,
slaine
and
offered
vp
for
vs
vppon
the
Altar
of
the
Crosse
:
and
too
true
repentance
,
or
acknowledgement
of
our
owne
sinne
&
of
Gods
wrath
conueyed
intoo
this
Lamb
:
too
true
faith
(
in
the
gréefes
which
rise
vppon
the
féeling
of
Gods
wrath
,
and
the
beholding
of
our
own
sinne
,
death
and
other
calamities
)
assuredly
beléeuing
that
our
passeouer
is
slaine
and
offered
vp
already
for
vs
,
&
that
our
sinnes
are
taken
quite
away
by
this
Lamb
of
God
,
and
that
euen
when
wée
bée
dead
,
lyfe
and
ioy
euerlasting
shall
doutlesse
bée
restored
too
vs
with
Christ
who
is
risen
agein
.
Uppon
which
Faith
there
must
ensew
new
obedience
,
or
clensing
from
the
sinne
that
yet
remayneth
in
our
nature
,
and
a
beginning
of
new
lyght
,
ryghtuousnesse
,
and
conuersation
wholly
agréeing
with
the
will
and
woorde
of
God
,
and
continewally
setting
foorth
these
incomparable
benefites
of
Chryst
with
godly
minde
and
voice
.
This
is
the
true
Celebration
of
the
Passeouer
in
this
lyfe
,
yea
and
for
euermore
:
Untoo
which
Paule
exhorteth
vs
by
a
representacion
of
leuened
bread
,
taken
of
the
custome
of
the
Iewish
Passeouer
.
Now
too
the
entent
the
summe
of
the
most
large
Doctrine
set
foorth
in
this
Epistle
may
the
easlyer
bée
comprehended
in
mynd
.
Let
vs
distribute
it
intoo
thrée
places
.
-
1
Of
the
woord
Pascha
or
Passeouer
.
-
2
A
conferring
of
our
Passeouer
with
the
Passeouer
of
the
old
Testament
,
which
caryeth
with
it
the
doctrine
of
the
benefites
of
Chryste
the
Lamb
that
suffered
for
vs
,
and
rose
agein
for
vs
.
-
3
How
wée
may
celebrate
this
feast
of
Passeouer
aryght
in
this
lyfe
.
The
first
place
.
THe
woord
Pascha
which
is
an
Hebrew
woord
,
deriued
of
Now
assoone
as
Chryste
the
true
Passeouer
was
once
offered
,
the
figuring
passeouer
ceased
,
and
there
was
instituted
[
*
](A18772-e17540-b)
*
March●
.
first
mooneth
)
did
(
after
the
tyme
of
the
Apostles
)
remoue
the
feast
of
Easter
vntoo
the
Sunday
that
folowed
next
after
the
sayd
foortéenth
day
of
the
moone
,
or
the
full
moone
of
the
first
mooneth
,
vppon
which
day
Chryst
rose
agein
from
death
.
Therfore
in
this
saying
(
Our
Pesseouer
for
vs
)
the
woord
Passeouer
is
in
the
Predicament
of
Relation
:
the
foundation
whereof
the
persone
of
Chryste
,
and
the
bound
is
that
Chryst
is
appoynted
too
bée
slayne
&
too
pacifye
Gods
wrath
ageinst
our
sinnes
,
which
are
conueyed
intoo
this
Lambe
,
or
layd
vppon
this
Lamb
too
beare
.
Let
the
yoonger
sort
at
the
beginning
consider
this
signification
of
the
woord
Passeouer
,
and
therewith
all
let
them
also
marke
the
tymes
.
The
first
passeouer
was
instituted
at
the
passing
of
the
Israelites
out
of
Egipt
,
the
yéere
of
the
world
.
2453.
From
the
first
passeouer
or
from
the
departure
of
Israell
out
of
Egipt
vntoo
this
Easter
of
the
yéere
after
Chrysts
birth
.
1570.
are
passed
.
3079.
yéeres
.
From
the
first
passeouer
vntoo
the
passion
of
Chryst
the
Pascall
Lamb
that
was
offered
for
vs
,
are
,
1542.
yéeres
.
From
the
last
Iewish
passeouer
which
Chryst
hild
with
his
Disciples
before
his
passion
,
are
passed
.
1537.
yéeres
.
And
from
the
beginning
of
the
world
vntoo
this
present
yéere
.
1570.
are
accounted
.
5532.
yéeres
.
The
second
place
.
A
comparing
of
the
Iewish
Passeouer
with
passeouer
of
the
Christians
.
THe
Storie
of
the
institution
of
the
Iewish
passeouer
and
the
ceremonies
▪
of
the
same
are
described
in
Exod.
xij
.
which
in
very
goodly
portrayture
peynteth
out
the
doctrine
concerning
the
persone
and
benefits
of
Chryst
,
&
concerning
the
new
obedience
that
is
too
bée
yelded
too
God.
All
the
sayd
comparison
may
for
instructions
sake
bée
diuided
intoo
six
Articles
.
The
marking
out
of
the
tyme
.
For
as
in
the
first
mooneth
2
Of
the
persone
of
Chryst
.
As
the
Lamb
was
too
bée
3
Of
the
sacrifise
of
Chryst
.
Like
as
it
behoued
the
Lamb
4
Of
the
benefits
of
Chrysts
sacrifyce
.
Like
as
God
spared
5
Of
the
applyment
of
Chrystes
benefites
.
Like
as
the
6
Of
conuersion
or
new
obedience
.
Like
as
it
behoued
The
benefites
of
Chrysts
resurrection
,
are
cheefly
three
.
FIrst
,
glorious
deliuerance
from
the
tyrannye
of
the
Deuill
,
Let
vs
alwayes
haue
before
our
eyes
this
most
beautiful
description
of
the
victorie
and
triumphe
of
Chryst
rysing
from
death
.
And
bycause
he
termeth
it
a
Triumphe
,
let
vs
consider
the
comparison
.
When
the
Romane
Captaynes
made
warre
with
puissant
So
when
Paulus
Aemylius
had
vanquished
Persey
,
King
of
Macedonie
,
he
led
him
prisoner
in
Tryumph
,
&
his
sonne
also
who
afterward
became
a
Clerk
in
Rome
.
Of
this
maner
of
the
Romane
triumph
dooth
Paule
take
patterne
in
this
place
.
Chryst
our
king
hath
hild
continual
and
sore
warre
with
sin
,
death
,
and
the
curse
of
the
lawe
or
the
handwryting
of
our
owne
conscience
,
are
the
chéefest
sinewes
of
the
Diuels
power
.
These
hath
Chryst
vanquished
and
taken
away
,
not
with
gunnes
,
swoordes
and
speares
,
but
with
his
owne
crosse
.
This
caryeth
he
in
Triumph
,
and
vppon
it
fasteneth
he
our
enemies
the
Diuell
,
sinne
,
and
the
accusation
of
the
Lawe
or
the
handwryting
of
our
conscience
:
and
of
the
subduing
of
these
dooth
he
make
his
shewe
.
Of
this
most
high
benefite
of
Chrystes
resurrection
speaketh
Paule
,
the
greatnesse
whereof
no
tung
of
man
is
able
too
vtter
.
All
goods
,
all
Lordshippes
,
all
kingdomes
are
nothing
in
comparison
of
this
benefite
.
For
whereas
all
men
must
néedes
dye
:
yet
shall
those
that
flée
vntoo
Christs
death
and
Resurrection
with
fayth
,
bée
deliuered
from
death
,
and
shall
bée
crowned
with
ryghtuousnesse
,
lyfe
,
and
glorie
euerlasting
.
The
second
benefite
is
true
comfort
and
ioy
of
hart
in
all
Art
thou
poore
,
despysed
,
sick
,
bannished
,
&
c
?
Chryste
who
is
rysen
from
death
,
will
defend
thée
,
comfort
thée
,
gouerne
thée
,
and
at
length
render
thée
eternall
lyfe
.
All
men
saeke
and
wonderously
couet
gladnesse
and
ioy
in
this
lyfe
,
and
comfort
in
aduersitie
.
The
couetous
pesone
delyghteth
more
in
his
monye
than
in
God.
The
Marchantman
ioyeth
in
his
gayne
.
Kings
and
Princes
make
warres
too
enlarge
their
Dominions
,
that
they
may
afterward
take
their
pleasure
with
ease
.
But
there
is
but
only
one
ioy
and
comfort
that
is
stedye
,
namely
Chryst
rysing
from
death
,
and
raysing
vs
vp
toogither
with
himself
and
quickening
vs
.
The
third
benefite
is
Resurrection
of
our
bodyes
,
wherof
wée
will
(
by
Gods
helpe
)
entreate
too
morowe
.
Of
the
third
place
.
THe
true
kéeping
of
the
Easter
feast
,
is
all
the
whole
time
And
too
the
intent
wée
may
bée
thankfull
too
Chryste
for
these
his
so
excéeding
great
benefites
:
wée
must
ageine
on
the
other
syde
with
reuerent
mynd
and
voyce
set
them
foorth
,
and
so
frame
and
gouerne
our
whole
lyfe
,
all
our
intentes
,
endeuers
,
and
dooings
,
that
they
may
please
Christ
and
agrée
with
his
will
and
woord
.
In
this
méening
Paule
sayeth
that
too
kéepe
the
passeouer
is
all
one
as
too
purge
the
old
leuen
,
(
that
is
too
say
sinne
,
or
the
old
man
,
or
forworne
&
false
opinions
concerning
God
,
)
lustes
,
vicious
inclinations
,
affections
,
and
out
ward
actions
fyghting
ageinst
the
Lawe
of
God.
He
boroweth
his
maner
of
spéeche
,
of
the
Iewish
Passenuer
,
in
which
they
were
compelled
for
seuen
dayes
toogither
too
eate
vnleuened
or
swéete
bread
,
wherevppon
it
was
also
called
the
feast
of
swéete
bread
.
And
thereuppon
commeth
the
custome
the
is
vsed
at
this
day
too
distribute
vnleuened
bread
in
the
Lordes
Supper
.
Also
oftentymes
elsewhere
in
the
That
yee
may
▪
bee
new
dowe
,
that
is
too
say
,
a
newe
As
yee
are
sweet
bread
,
that
is
too
say
,
vnleuened
,
or
These
dregges
and
filthynesse
of
the
old
leuen
dooth
sainct
Paule
will
vs
too
clenze
out
continually
during
our
whole
lyfe
,
and
in
the
meane
whyle
too
assure
our selues
by
fayth
,
that
though
wée
bée
bothe
vnworthy
and
vncleane
:
yet
for
the
sonne
of
GOD
our
Passeouer
offered
vp
for
vs
,
(
who
is
the
roof
that
couereth
our
filthynesse
,
)
wée
are
thorough
excéeding
great
mercye
receyued
,
and
by
imputation
of
his
clennesse
and
holynesse
vntoo
vs
,
are
accepted
for
pure
swéet
bread
,
that
is
too
say
,
for
ryghtuouse
and
holy
,
as
fully
as
if
there
remayned
no
dregges
at
all
of
the
old
Leuen
in
vs
.
But
wée
haue
spoken
of
this
principall
méening
of
this
Epistle
,
a
little
before
.
Nowe
let
vs
go
thorough
with
the
Exhortation
too
the
true
kéeping
of
this
Feaste
of
Passeouer
.
Therfore
let
vs
make
good
cheere
.
In
the
Gréeke
it
is
Not
with
old
leuen
,
that
is
too
say
,
not
with
folowing
sinne
Nor
in
the
leuen
of
maliciousnesse
&
wickednesse
,
that
Gréek
woord
Kakia
is
a
general
name
of
al
vyce
,
&
signifyeth
the
sins
of
ouersyght
or
doone
willingly
,
which
are
committed
by
negligence
,
lyghtnesse
,
or
wantonnesse
:
As
,
Honorius
offendeth
through
negligence
or
slouthfulnesse
.
Yea
and
sometyme
euen
a
good
man
may
doo
amisse
and
yet
bée
a
good
man
still
.
But
the
woord
Poneria
is
a
more
sore
and
heynous
name
of
singular
and
prepensed
malice
and
of
desyre
too
doo
harme
,
which
euen
delyghteth
in
wickednesse
,
too
whom
it
is
euen
meate
and
drink
too
doo
another
man
displeasure
and
to
hurt
him
wickedly
,
as
in
Nero
,
Diocletian
,
and
Iulian
,
&c.
But
with
the
sweete
breade
of
purenesse
and
truthe
,
that
is
too
say
,
with
the
pure
doctrine
concerning
God
,
and
with
pure
acknowledgement
and
confession
of
the
doctrine
,
and
with
true
faith
,
true
feare
of
God
,
true
inuocation
,
true
and
vnfeyned
loue
of
God
and
ones
neyghbour
,
thankesgiuing
,
and
continuall
obedience
,
which
is
not
counterfet
,
nor
hypocritish
,
but
voyd
of
craft
,
guyle
,
and
leude
lustes
,
pure
and
true
.
And
so
dooth
Paule
in
these
twoo
woordes
purenesse
and
truthe
,
comprehend
the
whole
lyfe
of
a
Christen
man
,
and
all
the
duties
of
godlynesse
,
or
all
vertues
.
Vppon
the
second
and
third
holydayes
in
Easter
weeke
.
¶
The
Epistle
.
j.
Cor.
xv
.
BRethren
,
as
parteyning
too
the
Gospell
which
I
preached
vntoo
you
,
which
yee
haue
also
accepted
,
and
in
the
which
yee
continue
,
by
the
which
also
yee
are
saued
:
I
doo
you
too
wyt
,
after
what
maner
I
preached
vntoo
you
,
if
ye
kepe
it
,
except
yee
haue
beleeued
in
vaine
.
For
first
of
all
,
I
haue
deliuered
vnto
you
,
that
which
I
receyued
:
how
that
Chryst
died
for
our
sinnes
,
agreeing
too
the
scriptures
,
and
that
he
was
buried
,
and
that
he
rose
ageine
the
third
day
,
according
too
the
scriptures
:
and
that
he
was
seene
of
Cephas
,
then
of
the
twelue
.
After
that
,
he
was
seen
of
mo
than
fiue
hundred
brethren
at
once
,
of
which
many
remaine
vntoo
this
day
,
and
many
are
fallen
a
sleepe
.
After
that
appeared
hee
too
Iames
,
then
too
all
the
Apostles
.
And
last
of
all
he
was
seen
of
mee
,
as
one
that
was
born
out
of
due
time
.
For
I
am
the
least
of
the
Apostles
,
which
am
not
worthy
too
bee
called
an
Apostle
bicause
I
persecuted
the
congregation
of
God.
But
by
the
grace
of
God
,
I
am
that
I
am
.
And
his
grace
which
is
in
mee
,
was
not
in
vaine
,
but
I
laboured
more
abundantly
than
they
all
,
yet
not
I
,
but
the
grace
of
God
which
is
with
mee
.
Therfore
whether
it
were
I
or
they
,
so
wee
preach
,
and
so
haue
yee
beleeued
.
If
Chryst
bee
preached
how
that
hee
rose
from
the
deade
:
how
say
some
among
you
,
that
there
is
no
resurrection
of
the
dead
?
If
there
be
no
rising
agein
of
the
dead
:
then
is
Chryst
not
risen
.
If
Chryst
bee
not
risen
,
then
is
our
preaching
vaine
,
and
your
faith
is
also
in
vain
,
yea
,
and
wee
are
found
also
false
witnesses
of
God.
For
wee
haue
testified
of
God
,
how
that
he
raysed
vp
Chryst
:
whom
hee
raised
not
vp
,
if
it
bee
so
that
the
dead
rise
not
ageine
.
For
if
the
dead
rise
not
agein
,
then
is
Chryst
not
risen
agein
.
If
it
bee
so
that
Chryst
rose
not
,
then
is
your
faith
in
vain
,
and
yet
are
yee
in
your
sinnes
.
Therfore
they
which
are
fallen
a
sleep
in
Christ
are
perished
.
If
in
this
lyfe
onely
wee
beleeue
on
Chryst
,
then
are
wee
of
all
men
the
myserablest
.
But
now
is
Chryst
rysen
from
the
dead
and
is
become
the
first
fruites
of
them
that
sleep
.
For
by
a
man
came
death
,
and
by
a
man
came
the
Resurrection
of
the
deade
.
For
as
by
Adam
all
die
:
euen
so
by
Chryst
,
shal
all
bee
made
alyue
,
and
euery
man
in
his
owne
order
.
The
first
is
Chryst
,
then
they
that
are
Chrystes
at
his
comming
.
Then
cometh
the
ende
,
when
he
hath
deliuered
vp
the
kingdome
too
God
the
father
,
when
hee
hath
put
downe
all
rule
,
authoritie
,
and
power
.
For
he
must
raigne
till
he
haue
put
all
his
enemies
vnder
his
feete
.
The
last
enemie
that
shall
be
destroyed
,
is
death
.
For
he
hath
put
all
thinges
vnder
his
feete
.
But
when
he
saith
,
all
things
are
put
vnder
him
,
it
is
manifest
,
that
he
is
excepted
,
which
did
put
all
things
vnder
him
.
When
all
things
are
subdued
vnto
him
:
then
shall
the
sonne
also
him selfe
be
subiect
vntoo
him
that
did
put
all
things
vnder
him
,
that
God
may
be
all
in
all
things
.
Els
what
do
they
whiche
are
baptised
ouer
the
dead
,
if
the
dead
rise
not
at
all
?
Why
are
they
then
baptised
ouer
the
dead
?
Yea
and
why
stand
we
in
in
ieoperdy
euery
houre
?
Be
my
reioysyng
which
I
haue
in
Chryst
Iesu
our
Lord
,
I
die
dayly
.
That
I
haue
fought
with
beastes
at
Ephesus
after
the
maner
of
men
:
what
auantageth
it
me
,
if
the
deade
ryse
not
ageine
?
Let
vs
eate
and
drinke
:
For
to
morow
we
shall
dye
.
Be
not
deceiued
:
euyll
speakings
corrupt
good
manners
.
Awake
truly
out
of
sleepe
,
and
sinne
not
.
For
some
haue
not
the
knowledge
of
God
,
I
speake
this
too
youre
rebuke
.
But
some
man
will
say
:
howe
aryse
the
deade
?
with
what
body
come
they
?
Thou
foole
that
whiche
thou
sowest
,
is
not
quickned
,
excepte
it
dye
.
And
what
sowest
thou
?
Thou
sowest
not
that
body
that
shall
bee
:
but
bare
corne
(
I
meane
eyther
of
wheate
,
or
of
some
other
)
and
GOD
giueth
it
a
body
at
his
pleasure
,
to
euery
seede
his
owne
body
.
All
flesh
is
not
one
manner
of
fleshe
,
but
there
is
one
manner
flesh
of
men
,
another
manner
fleshe
of
Beastes
,
another
manner
flesh
of
fyshes
,
another
of
byrdes
.
There
are
also
celestiall
bodyes
,
and
there
are
bodies
terrestrial
.
But
the
glory
of
the
celestiall
is
one
and
the
glorye
of
the
terrestriall
is
an
other
,
there
is
one
maner
glory
of
the
Sunne
and
an
other
of
the
Moone
,
and
an
other
glory
of
the
Starres
.
For
one
Starre
differeth
from
another
in
glory
.
So
is
the
resurrection
of
the
dead
.
It
is
sowen
in
corruption
,
and
ryseth
in
incorruption
.
It
is
sown
in
dishonor
,
and
ryseth
in
glory
.
It
is
sowen
in
weakenesse
,
&
riseth
in
power
.
It
is
sown
in
a
natural
body
,
&
riseth
a
spirituall
body
.
There
is
a
naturall
body
,
and
there
is
a
spyrituall
bodye
,
as
it
is
also
wrytten
:
the
first
man
Adam
was
made
alyuing
soule
,
and
the
last
Adam
was
made
a
quickenynge
spiryte
.
Howbeit
,
that
is
not
first
which
is
spirituall
,
but
that
whiche
is
naturall
,
and
then
that
whiche
is
spirituall
.
The
first
man
is
of
the
earthe
earthy
:
the
seconde
man
is
the
LORDE
from
heauen
.
As
is
the
earthy
,
suche
are
they
that
are
earthy
.
And
as
is
the
heauenly
,
suche
are
they
that
are
heauenly
.
And
as
wee
haue
borne
the
Image
of
the
earthy
,
so
shall
wee
beare
the
image
of
the
heauenly
.
This
say
I
brethren
,
that
flesh
and
bloud
can
not
enherit
the
kingdome
of
GOD.
Neither
doothe
corruption
inherite
vncorruption
.
Beholde
I
shewe
you
a
mysterie
.
Wee
shall
not
all
sleepe
:
But
wee
shall
all
bee
changed
,
and
that
in
a
mooment
,
in
the
twinckelyng
of
an
eye
(
at
the
sounde
)
of
the
laste
trumpe
.
For
the
trumpe
shall
blow
,
and
the
deade
shall
ryse
incorruptible
,
and
wee
shall
bee
chaunged
.
For
thys
corruptible
,
muste
put
on
incorruption
,
and
this
mortall
,
must
put
on
immortalitie
.
When
this
corruptible
hath
put
on
incorruption
,
and
this
mortall
hath
put
on
immortalitie
then
shall
bee
brought
too
passe
the
saying
that
is
written
:
Death
is
swallowed
vppe
intoo
victorie
.
Deathe
where
is
thy
styng
?
Hell
where
is
thy
victory
.
The
styng
of
Deathe
is
sinne
:
and
the
strength
of
sinne
,
is
the
lawe
.
But
thankes
be
vnto
God
,
which
hath
giuen
vs
victorie
,
through
our
Lorde
Iesus
Chryste
.
Therfore
my
deare
brethren
,
be
yee
stedfast
and
immoue
able
,
alwayes
rich
in
the
woorks
of
the
Lorde
,
for
as
much
as
yee
know
how
that
your
laboure
is
not
in
vayne
in
the
Lorde
.
The
disposement
of
the
.xv.
Chapter
of
the
first
Epistle
to
the
Corinthians
,
which
is
the
seat
of
the
Doctrine
concerning
the
Resurrection
or
rysing
of
the
dead
.
THe
most
ioyful
end
and
hauen
of
the
whole
Christen
lyfe
and
Faith
,
and
the
souereine
and
most
assured
comfort
in
all
the
miseries
and
sorowes
of
this
most
flightful
and
wretched
lyfe
,
is
the
Resurrection
from
death
and
the
blissed
and
euerlasting
lyfe
with
God
:
In
which
not
only
our
soules
remayning
after
death
shall
enioy
the
beholding
of
our
Lord
God
in
quiet
peace
&
ioyfulnesse
:
but
also
our
bodies
which
were
rotted
and
consumed
in
the
dust
of
the
earth
,
shall
liue
ageine
,
and
bée
repaired
,
and
being
ioyned
with
their
soules
ageine
and
set
frée
all
sinne
and
death
,
shall
bée
glorifyed
and
receyue
immortall
honor
.
And
where
in
death
they
heertofore
were
dround
,
they
shall
heerafter
weare
the
rayment
bryght
Of
true
renowne
,
and
euermore
bee
found
before
the
Lord
in
endlesse
lyfe
and
lyght
.
This
doctrine
concerning
the
Resurrection
of
our
bodyes
(
which
is
the
peculiar
wisdom
of
the
christen
church
)
is
euidently
confirmed
and
lyghtsomly
set
out
by
Paul
in
this
xv
.
chapter
of
his
first
Epistle
too
the
Corinthians
.
Therefore
it
is
of
that
kynd
of
cases
that
instruct
.
The
cheefe
partes
of
the
whole
disputation
are
three
.
-
1
Whither
there
bée
any
rysing
of
the
dead
.
-
2
What
manner
a
one
it
is
,
or
what
manner
of
bodyes
they
shall
ryse
with
.
-
3
Of
the
cause
of
the
rysing
of
our
bodies
which
is
Chrystes
victorie
,
in
which
he
swalowed
vp
sin
,
death
,
and
hell
by
his
death
,
and
restored
eternall
lyfe
and
glorie
too
his
Church
by
his
Resurrection
.
THe
enterance
intoo
the
matter
putteth
vs
in
mynde
that
the
true
and
néedfull
Doctrine
concerning
the
chéefe
articles
of
the
Christen
faith
,
is
often
&
continually
too
bée
repeated
and
beaten
intoo
the
hearers
eares
:
Euen
in
this
consideracion
,
bicause
the
Gospell
is
the
power
of
God
effectuall
in
woorking
saluacion
too
euery
one
that
beléeueth
.
I
do
you
too
vnderstand
,
or
I
put
you
in
mynd
of
the
Gospel
which
I
haue
preached
vntoo
you
,
which
you
haue
embraced
by
fayth
,
by
which
also
you
bee
saued
if
you
holde
it
fast
by
faythe
,
onlesse
peraduenture
by
this
tyme
hauing
shaken
off
fayth
,
you
haue
beleeued
in
vayne
:
This
selfsame
gospell
(
I
say
)
doo
I
put
you
in
mynd
of
,
that
you
may
bethinke
you
,
wirh
what
words
I
haue
preached
vntoo
you
.
For
I
haue
deliuered
.
&c.
The
proposition
,
state
,
or
ground
of
the
first
part
is
,
The
dead
shall
vndoutedly
ryse
agein
.
THis
proposition
doth
he
warrant
by
sixe
Argumentes
.
First
,
of
the
efficient
cause
.
The
totall
or
sufficient
cause
Paul
concludeth
this
argument
in
the
forme
of
an
Ethuthymema
.
Chryst
who
was
dead
is
risen
ageine
in
very
déed
.
Ergo
wée
also
shall
ryse
agein
when
wée
bée
dead
.
The
consequent
is
of
force
,
holding
from
the
efficient
and
sufficient
cause
,
too
the
effect
:
which
he
will
accomplish
as
he
hath
promysed
.
This
reason
of
the
consequence
,
Paule
himselfe
poynteth
out
a
little
after
.
For
séeing
that
by
man
came
death
,
by
a
man
also
must
come
the
resurrection
of
the
dead
.
For
like
as
in
Adam
all
men
die
:
So
also
by
Chryst
shall
all
men
bée
called
agein
too
lyfe
.
The
Antecedent
,
(
which
is
the
ground
woorke
of
the
Resurrection
of
our
bodyes
,
and
of
our
whole
Fayth
and
saluacion
,
)
S.
Hierom
is
of
opinion
that
Chryst
shewed
himselfe
too
Iames
the
lesse
,
of
whom
Paule
maketh
mention
in
this
place
.
Afterward
he
shewed
him selfe
sundrye
tymes
too
the
Apostles
when
Thomas
was
with
them
,
and
at
the
sea
of
Tyberias
.
Iohn
xx
.
xxj
.
Also
in
Galilie
too
mo
than
fyue
hundred
brethren
at
once
.
And
also
too
his
Apostles
,
or
too
the
thrée
score
and
tenne
and
too
all
the
rest
of
his
Disciples
.
Finally
after
his
Ascention
Chryste
shewed
himselfe
too
Paule
also
,
that
hée
was
risen
ageyne
.
Paules
second
argument
.
WE
sée
the
Apostles
doo
preache
that
Chryste
is
risen
The
third
argument
is
a
bringing
back
by
impossibilitie
.
This
Exposition
,
The
deade
ryse
not
ageine
,
or
no
deade
folkes
ryse
ageine
,
is
false
:
Ergo
the
contradictorie
or
full
contrarie
proposition
,
The
deade
shall
ryse
ageine
,
is
true
and
certeine
.
The
minor
or
Second
parte
of
the
Argument
is
proued
thus
:
of
truthe
there
can
come
nothing
but
truthe
.
But
of
this
proposition
No
deade
folks
rise
ageine
,
folow
things
manifestly
false
and
irkesome
too
heere
,
namely
,
that
not
euen
Chryste
is
risen
ageyne
,
and
that
the
preaching
of
the
Apostles
is
vayne
,
whych
are
false
witnesses
of
GOD
,
and
so
GOD
himselfe
who
hath
auouched
that
he
raysed
Chryst
alreadye
and
will
hereafter
call
all
the
deade
ageyne
too
lyfe
,
shoulde
be
a
lyar
.
But
for
asmuch
as
these
thyngs
are
manifestly
false
and
impossible
,
it
followeth
that
the
proposition
out
of
whiche
these
thinges
ensue
,
is
false
.
And
therefore
the
playne
contrarye
is
true
,
namely
that
the
deade
shall
ryse
.
The
fourth
argument
.
IT
is
impossible
that
the
best
and
holyest
part
of
mankynd
But
those
that
liue
godlyly
in
Chryst
Iesu
,
are
of
all
men
most
miserable
in
this
lyfe
:
Ergo
it
must
néedes
bée
that
there
remayneth
an
other
hauen
and
another
lyfe
,
in
which
the
godly
béeing
raysed
from
death
,
shal
bee
set
frée
from
all
miserie
,
and
bée
crowned
with
eternal
blisse
and
glorie
.
The
fifth
argument
.
BVt
now
is
Chryst
risen
from
death
,
and
is
the
first
frutes
of
the
dead
.
Fifthly
he
repeteth
the
first
Argument
and
reason
which
Chryst
is
rysen
ageine
:
Ergo
all
the
dead
shall
ryse
.
He
proueth
the
consequence
.
For
like
as
by
Adam
death
entered
vppon
all
men
:
So
by
Chryste
the
cause
and
author
of
lyfe
,
all
men
shal
bée
called
too
lyfe
agein
.
In
this
order
,
that
the
first
frutes
or
fyrst
of
them
that
ryse
ageine
from
death
,
bée
Chryst
himself
.
Then
those
that
bée
Chrystes
,
or
which
haue
departed
out
of
this
life
in
the
faith
of
Chryst
,
shall
rise
at
Chrystes
comming
too
iudgement
.
Afterward
shall
bée
the
ende
of
the
world
or
of
worldly
things
,
when
he
shal
deliuer
vp
his
kingdom
too
God
the
father
,
that
is
too
say
when
he
shall
bring
vntoo
his
Father
all
the
whole
Church
gathered
toogither
on
earth
by
the
ministerie
of
the
Gospell
:
too
the
entent
that
all
kingdomes
being
abolished
,
and
all
power
as
well
of
Diuels
as
men
suppressed
,
yea
and
the
ministerie
of
the
sonne
of
God
(
whereby
he
gathered
his
Church
in
this
world
cessing
,
)
onely
GOD
without
other
meanes
may
reigne
in
the
godly
,
and
bée
all
in
all
,
filling
all
things
with
his
lyght
,
wisdome
,
ryghtuousnesse
,
lyfe
,
blissednesse
,
and
glorie
vnspeakable
.
The
sixth
Argument
.
THe
very
maner
of
Baptim
whereby
wée
are
first
graffed
The
.vij.
Why
are
wee
also
in
daunger
euery
houre
.
HErepeteth
the
.iiij.
Argument
and
amplifyeth
it
by
an
The
.viij.
Argument
,
of
a
like
.
LIke
as
séedes
that
are
cast
intoo
the
ground
doo
rotte
there
This
corne
that
growes
of
bodye
voyd
of
blud
,
in
lyuely
plyght
,
Immortall
honor
after
death
our
bodyes
dooth
behyght
.
Deepe
vnderneath
the
turned
clod
the
dryed
seedes
lye
hid
In
which
a
man
would
ill
suppose
that
any
strength
abid
.
Yet
growing
vp
by
secret
meane
they
ryse
agein
,
and
beare
A
greater
strength
encreast
too
more
than
heretofore
they
were
.
Euen
so
our
courses
being
layd
too
rot
in
holowe
graue
A
lyuely
beautie
afterward
in
glorious
state
shall
haue
When
death
hath
hild
them
downe
awhyle
,
anon
they
shal
aryse
▪
Eternally
too
liue
in
lyght
with
God
aboue
the
skies
.
Right
many
and
notable
tokens
of
the
resurrection
hathe
A
father
there
is
that
hath
sonnes
nine
and
three
,
And
eche
of
those
sonnes
eke
hath
children
thrice
ten
:
Not
one
like
another
,
some
fair
and
white
bee
,
Some
black
,
all
immortall
,
yet
dead
now
and
then
.
The
Moone
dying
euery
mooneth
quickeneth
agein
and
The
beames
of
the
Starres
whiche
are
dimmed
by
the
The
foure
seasons
of
the
yéere
,
Lenton
,
Sommer
,
Haruest
In
Springtyme
the
earth
that
was
dead
and
barrein
in
the
winter
,
becommeth
lyuely
agein
&
bringeth
foorth
herbes
,
grasse
,
floures
and
frutes
.
The
trées
are
clad
agein
with
leaues
,
floures
and
fruites
.
The
swallowes
which
were
dead
and
buryed
in
the
waters
Flyes
also
and
other
Cutfoules
whiche
were
killed
with
The
Phenix
bréedeth
ageine
with
fyre
,
and
hir
own
asshes
:
Finally
,
all
this
most
beautifull
Theater
of
heauen
and
earth
which
was
made
of
nothing
,
giueth
vs
to
vnderstand
that
God
who
made
all
things
of
nothing
,
may
with
much
more
ease
at
the
latter
day
restore
our
flesh
or
bodyes
agein
,
which
haue
bin
somewhat
before
,
than
he
made
them
at
the
beginning
.
But
in
thinking
vppon
this
Article
,
let
vs
alwayes
This
restitution
of
dead
bodyes
,
and
commencement
of
Philosophie
knoweth
vtterly
nothing
of
the
restorement
The
first
reason
is
of
Authoritie
.
ANtiquitie
,
the
néerer
it
was
from
the
creation
and
from
Ergo
,
it
is
true
that
mennes
soules
are
immortall
.
He
proueth
the
minor
or
second
part
.
-
1
By
naturall
instincts
.
-
2
By
the
Lawe
of
their
préests
.
-
3
By
the
ceremonies
of
buryall
.
-
4
By
Canonization
.
The
second
reason
.
IN
all
matters
,
the
consent
of
all
Nations
,
is
too
bée
accounted
All
men
,
whersoeuer
they
bée
,
doo
agrée
in
this
,
that
there
is
somwhat
,
which
perteyneth
too
those
that
are
departed
out
of
this
lyfe
.
Ergo
,
wée
also
ought
too
bée
of
the
same
opinion
.
The
third
reason
.
THe
proof
of
Nature
must
bée
taken
of
euery
such
nature
The
best
of
all
sortes
of
men
,
as
Princes
,
Poets
,
woorkmen
,
&
others
doo
hold
most
stedfastly
the
hope
of
immortalitie
.
Ergo
,
men
find
by
nature
that
mennes
soules
are
immortal
.
The
fourth
reason
.
EVery
thing
that
moueth
it selfe
,
is
euer
moued
,
and
is
euerlasting
:
Ergo
,
it
moueth
euer
,
and
is
euerlasting
.
The
fifth
reason
.
THat
which
is
not
compounded
of
the
Elements
is
not
corruptible
:
Ergo
,
mannes
soule
is
not
corruptible
or
mortall
.
He
proueth
the
minor
thus
:
NO
nature
compounded
of
the
Elements
,
hath
ingraffed
in
it
instincts
of
knowledge
,
power
too
searche
secretes
,
memorie
able
too
conceyue
and
beare
away
things
most
diuerse
,
foresyght
of
things
too
come
,
so
many
Artes
.
&c.
Mannes
mynd
hath
ingraffed
in
it
instincts
of
knowledge
,
ablenesse
too
inuent
new
things
,
too
call
too
mynd
things
past
.
&c.
Ergo
,
mannes
mynd
is
not
compounded
of
the
elements
.
The
sixth
reason
.
IT
is
an
vnmoueable
maximée
of
Gods
prouidence
&
iustice
,
Socrates
.
&c.
Ergo
,
there
must
néedes
remayne
another
lyfe
,
in
which
the
good
may
receyue
good
,
and
those
that
in
their
humane
bodyes
haue
ledde
their
lyfe
like
Gods
,
may
returne
too
the
Gods
from
whom
they
came
.
These
foresayd
six
Arguments
are
the
Arguments
of
Cicero
.
The
second
part
of
the
Chapter
.
IN
what
sort
shall
the
dead
ryse
,
and
with
what
maner
a
body
come
they
?
Paule
answereth
,
that
the
woord
of
the
Almighty
GOD
Al
flesh
is
not
a
like
,
but
there
is
one
flesh
of
men
,
an
other
That
is
too
say
,
All
the
dead
shall
not
ryse
with
like
honor
,
but
there
shall
bée
a
difference
,
howbéeit
,
not
in
the
substance
but
in
the
glorie
of
them
that
ryse
.
Also
there
bee
heauenly
bodyes
and
there
bee
earthly
bodyes
,
There
is
one
glorie
of
the
Sunne
,
and
another
glorie
of
the
Moone
,
and
another
glorie
of
the
starres
,
that
is
to
say
,
euen
among
the
godly
and
the
Saincts
in
heauen
there
shall
bée
a
differente
of
glorie
.
For
like
as
one
Starre
excelleth
another
in
bryghtnesse
:
so
shall
Chryst
,
the
Prophetes
,
Apostles
,
and
other
constant
Martyrs
and
acknowledgers
of
the
sonne
of
God
,
shyne
bryghter
than
the
other
common
sort
of
the
godly
,
as
is
sayd
Dan.
xij
.
Then
shall
the
lerned
shyne
like
the
bryghtnesse
of
heauen
,
and
those
that
haue
instructed
many
in
ryghtuousnesse
shall
shyne
like
the
Starres
for
euer
and
euer
.
Then
declareth
he
by
foure
Iscolies
set
one
ageinst
another
,
Wherein
the
phrase
of
Paules
wryting
is
too
bée
considered
,
how
the
nowne
adiectiue
in
forme
of
a
substantiue
is
ioyned
too
the
subiect
by
the
preposition
In.
It
is
sowen
in
corruption
,
that
is
too
say
,
it
is
buried
in
the
ground
a
mortall
or
corruptible
bodye
▪
It
ryseth
in
incorruption
,
that
is
too
say
,
it
ryseth
an
incorruptible
or
immortall
bodye
.
It
is
sowen
in
dishonour
,
that
is
too
say
,
a
foule
or
ylfauoured
bodye
,
stinking
and
crawling
full
of
wormes
.
It
ryseth
in
glorie
,
that
is
too
say
,
glorious
,
shyning
,
cléered
,
and
pure
from
all
blemish
.
It
is
sowen
in
weaknesse
,
that
is
too
say
,
weake
,
frayle
,
transitorie
,
of
a
dayes
continaunce
,
a
shadowe
,
a
froth
,
a
Ghoste
,
a
steme
,
a
blast
,
a
fether
,
a
breth
,
a
puffe
,
a
dreame
,
a
bubble
,
a
flud
,
a
temple
,
a
strydey
,
a
wynd
,
a
dust
.
It
ryseth
in
power
,
that
is
too
say
,
myghtie
,
strong
,
florisshing
,
and
frée
from
all
infirmitie
.
It
is
sowen
a
natural
body
,
that
is
too
say
,
liuing
the
naturall
lyfe
by
reason
,
sense
,
and
nourishing
power
,
which
is
susteyned
with
meat
and
drink
,
and
is
encreased
,
and
begetteth
,
and
may
dye
.
It
ryseth
a
spirituall
body
,
that
is
too
say
,
liuing
the
spirituall
lyfe
,
kindled
by
the
holy
Ghoste
,
which
is
not
maynteyned
with
meate
&
drink
,
ne
begetteth
,
ne
dyeth
,
but
is
like
the
lyfe
of
the
Angels
,
Math.
xxij
.
and
like
the
lyfe
of
God.
The
first
man
was
made
a
liuing
soule
.
Gen.
ij
.
That
is
too
The
first
man
is
of
the
earth
earthly
.
Hée
alludeth
too
the
The
second
man
is
the
Lord
from
heauen
.
Chryste
being
Flesh
and
blud
cannot
inherite
the
kingdom
of
God
,
that
Behold
I
shew
you
a
mysterie
,
that
is
too
say
,
I
will
more
plainly
expound
and
declare
that
which
I
told
you
more
darkly
in
my
former
woords
,
when
I
sayd
:
that
flesh
&
bloud
shuld
not
possesse
the
kingdome
of
God.
For
that
saying
is
too
hée
vnderstood
,
not
of
the
substance
of
fleshe
and
bloud
,
but
of
the
exchaunge
of
their
properties
.
For
it
behoueth
this
corruptible
body
which
wée
now
beare
about
vs
,
too
put
on
incorruption
:
and
this
selfsame
mortal
body
too
put
on
immortalitie
,
before
it
can
obtein
possession
of
Gods
kingdom
.
Some
also
shall
not
die
at
all
,
whom
the
sonne
of
God
shal
find
aliue
at
his
comming
too
iudgement
:
but
they
shal
bee
sodeinly
changed
,
&
endued
with
new
lyght
,
glory
,
power
&
immortalitie
.
The
third
part
of
the
Chapter
.
THen
shal
the
saying
be
fulfilled
which
is
written
.
Esay
.
xxv
Osee
.
xiij
.
Death
is
swallowed
vp
intoo
victorie
,
O
Death
where
is
thy
sting
,
O
Hell
where
is
thy
victorie
?
The
sting
of
Death
is
sin
,
and
the
strength
of
sin
is
the
law
.
But
thanks
bee
to
God
who
hath
giuen
vs
victorie
by
our
Lord
Iesus
Chryst
.
The
efficient
cause
of
the
raysing
of
our
bodyes
,
and
of
restorement
the
sting
of
Death
is
sinne
,
that
is
too
say
,
all
men
are
slaine
by
Death
bycause
of
sinne
.
Now
when
this
sting
or
speare
of
Death
wexeth
dul
and
blunt
,
so
as
sin
cannot
execute
his
ful
force
vppon
vs
and
bée
felt
:
Gods
law
like
a
whetstone
sharpneth
sin
,
and
both
sheweth
the
greatnesse
and
horriblenesse
of
sin
,
and
also
maketh
The
power
of
sin
is
the
law
,
as
in
Rom.
v.
The
law
entred
in
that
sin
myght
abound
.
Also
.
Rom.
vij
.
I
had
not
knowne
sin
but
for
the
law
.
For
when
the
commaundement
came
,
sin
reuiued
,
and
I
am
dead
:
that
is
too
say
,
the
law
shewed
the
hugenesse
and
heynousnesse
of
sin
,
and
of
Gods
wrath
ageinst
sin
:
and
assoone
as
Gods
wrath
was
once
known
,
sin
which
héertofore
slept
in
quietnesse
,
was
stirred
vp
and
became
more
strong
and
effectual
,
and
ouerwhelmed
man
with
the
féeling
of
Gods
wrath
,
and
with
horrible
dreadfulnesse
and
endlesse
Death
.
For
the
law
exacteth
alwayes
of
vs
suche
an
obedience
and
conformablenesse
as
is
vnpossible
too
mannes
nature
,
and
too
those
that
are
not
conformable
,
it
thundreth
out
this
thunder
bolt
,
Curssed
is
he
that
continueth
not
throughly
in
all
thinges
that
are
wrytten
in
the
lawe
.
And
so
there
was
no
shift
but
that
all
mankynde
béeing
subdued
and
oppressed
by
these
moste
cruell
enemies
,
sinne
,
Deathe
,
and
the
cursse
of
the
lawe
,
which
are
the
chéefe
sinewes
of
the
Diuels
For
the
yoke
of
his
burthen
,
(
that
is
to
wit
,
death
and
al
calamities
wherwith
mankynd
is
ouerloden
)
&
the
staffe
of
his
shoulder
,
(
that
is
too
say
sin
,
which
is
the
thing
,
the
staffe
or
the
dart
with
which
death
pusheth
all
men
through
&
killeth
them
)
and
the
scepter
of
his
exaction
,
(
that
is
too
say
,
the
law
which
exacteth
perfect
obedience
,
&
with
horrible
wrath
condemneth
all
men
that
are
not
conformable
vntoo
it
)
hast
thou
ouercome
or
vanquished
,
as
in
the
day
of
Madian
.
For
like
as
Gedeon
did
put
the
Madianits
too
flight
,
not
with
bodyly
armor
and
weapon
,
but
only
with
the
sound
of
a
trumpet
,
and
by
putting
them
in
feare
with
burning
cressets
:
euen
so
the
sonne
of
God
vanquisheth
his
enemies
,
sin
,
death
and
the
diuel
,
with
none
other
weapons
than
a
trumpet
,
that
is
to
say
the
sound
of
his
Gospel
,
and
the
fire
of
his
holy
spirite
which
kindleth
in
mennes
harts
the
light
of
true
fayth
,
settled
vpon
the
sonne
of
God
the
conqueror
of
sinne
and
death
,
as
is
sayd
.
j.
Ioh.
v.
This
is
the
victorie
that
ouercommeth
the
world
,
euen
your
faith
.
And
.j.
Peter
.
v.
Whom
resist
you
strong
in
Faith.
This
excellent
doctrine
in
al
miseries
and
sorowes
,
the
most
souerein
and
assured
comfort
whereuppon
our
whole
saluation
is
stayed
,
Paule
setteth
foorth
in
this
place
,
beautifyed
with
twoo
testimonies
.
Esay
.
xxv
.
Death
is
swalowed
vp
intoo
victorie
.
Ose
.
xiij
.
Death
,
where
is
thy
sting
?
Hell
,
wher
is
thy
victory
▪
Now
too
the
entent
these
textes
alledged
by
Paule
may
bée
vnderstood
the
better
,
and
the
largenesse
of
the
Doctrine
and
comfort
comprised
in
them
bée
looked
the
néerer
vntoo
and
the
easlyer
considered
:
I
wil
adde
the
grammaticall
exposition
of
them
.
The
woordes
of
Esay
are
these
.
In
this
mountaine
shal
he
swalowe
vp
or
deuour
the
wrapping
Esay
preacheth
of
the
benefites
of
the
sonne
of
God
,
that
he
most
puissantly
deliuereth
his
Churche
bothe
from
all
other
moste
sorowfull
and
principall
euils
,
and
in
especially
from
Death
,
which
no
force
and
wisdome
of
man
can
ouercome
:
When
as
by
his
Death
he
not
only
vanquisheth
and
ouerthroweth
our
Death
,
but
also
vtterly
abolisheth
it
,
and
swalloweth
it
vp
:
and
wypeth
away
and
crosseth
out
the
reproche
and
teares
of
his
people
,
that
is
too
wit
,
sinne
,
and
all
other
miseries
and
sorowes
.
But
in
the
beginning
he
speaketh
figuratiuely
,
when
he
sayeth
that
the
wrapping
of
the
face
wherwith
all
people
are
wrapped
shall
be
deuoured
.
For
by
the
figure
Metonimya
(
which
is
a
transposing
of
names
)
he
noteth
the
thing
signifyed
by
the
name
of
the
thing
that
betokeneth
it
.
For
the
faces
of
dead
folkes
are
woont
too
bée
wrapped
and
hidden
in
clothes
.
These
wrappings
shall
bée
taken
away
,
that
is
too
say
,
death
it selfe
shallbée
taken
away
or
deuoured
according
as
Esay
himselfe
anon
after
expoundeth
that
properly
,
which
he
had
spoken
erst
figuratiuely
,
as
the
Prophets
are
accustomed
too
doo
.
He
shall
deuour
or
swalow
vp
death
intoo
victorie
,
or
by
swalowing
vp
deathe
the
sonne
of
God
shall
get
the
vpper
hand
,
and
shall
reygne
and
triumph
,
like
as
death
had
erst
reigned
ouer
mankinde
,
and
made
hauocke
of
all
menne
and
none
coulde
wythstande
him
.
The
thrée
score
and
ten
interpreters
haue
translated
these
And
Death
preuayling
deuoured
,
bycause
Death
wasteth
away
&
deuoureth
all
men
.
But
Paul
too
the
intent
too
set
foorth
the
true
and
natiue
meening
of
Esay
,
and
too
shewe
that
it
ought
not
too
haue
bin
translated
,
Death
preuayling
deuoured
,
But
he
(
that
is
too
say
the
sonne
of
God
)
deuoured
Death
:
chaungeth
the
verbe
actyue
intoo
a
passiue
,
and
so
expresseth
the
same
méening
,
how
bee
it
muche
more
plainly
and
piththely
.
Death
is
swallowed
vp
intoo
victorie
,
that
is
too
say
,
Death
which
héertofore
deuoured
al
men
,
is
now
it selfe
deuoured
and
swalowed
vp
intoo
victorie
by
the
sonne
of
God
the
conqueror
of
Death
,
so
as
nowe
from
hencefoorth
the
sonne
of
God
is
a
continuall
conqueror
and
euerlasting
tryumpher
ouer
Death
.
For
the
Hebrue
woorde
Nitzach
,
is
as
muche
too
say
as
too
vanquishe
,
too
preuayle
,
too
tryumph
,
and
now
and
then
it
signifieth
also
euerlasting
,
continuall
,
and
for
euermore
.
Therfore
in
the
Latin
translacion
of
Esay
,
wée
read
:
He
shall
ouerthrow
death
for
euermore
.
But
wée
may
most
safely
folow
Paules
translation
.
The
other
place
is
in
Osee
.
xiij
.
I
Will
redeeme
them
from
the
hand
of
hel
,
I
wil
deliuer
them
Oseas
also
preacheth
of
this
most
souerein
benefite
of
the
sonne
of
God
,
that
although
his
Church
in
this
world
bée
oppressed
with
manyfold
persecution
and
miseries
as
well
as
the
rest
of
men
that
are
vngodly
:
yet
will
he
vndoutedly
deliuer
it
from
Death
and
out
of
the
very
iawes
of
hell
,
and
wil
endue
it
with
new
lyfe
and
euerlasting
ioyfulnesse
.
For
the
Hebrue
woord
Scheol
▪
(
which
vsually
they
translate
hel
,
)
dooth
properly
signifie
the
graue
wherin
the
bodyes
of
deade
folkes
are
bestowed
,
&
also
the
place
in
which
mennes
soules
departing
from
their
bodyes
,
are
reserued
till
the
last
iudgement
day
.
The
Prophet
therfore
promiseth
deliuerance
too
the
godly
members
of
the
church
,
not
that
they
shal
bee
priuiledged
in
this
lyfe
from
all
miseries
and
from
death
it selfe
:
but
that
when
they
are
dispatched
out
of
this
lyfe
and
buryed
in
their
graues
,
euen
then
he
willeth
them
too
looke
for
assured
deliuerance
or
resurrection
,
&
a
much
better
life
which
shall
continue
for
euer
,
bicause
Death
(
which
héertoofore
was
the
plage
and
destruction
of
all
mankynd
and
deuoured
al
men
)
is
now
ageine
deuoured
and
swalowed
by
Chryst
our
redéemer
,
who
paying
the
full
pryce
or
raunsome
for
vs
,
hathe
borowed
vs
out
,
for
so
doo
the
Hebrew
woordes
Pada
and
Gaal
signifie
,
which
the
Prophet
vseth
in
this
place
.
And
as
touching
the
woordes
that
ensue
,
(
which
Hierom
Ero
mors
tua
ô
Mors
,
Ero
morsus
tuus
ô
Inferne
.
That
is
too
say
,
O
Death
I
will
bée
thy
Death
,
O
hell
I
will
bée
thy
sting
:
and
which
Paule
hath
expressed
by
an
Interrogation
,
O
Death
where
is
thy
sting
?
O
Hell
where
is
thy
victorie
?
)
It
is
euident
that
the
diuersitie
of
the
interpretations
ryseth
of
the
Hebrew
woordes
which
haue
many
significations
.
For
the
woord
Ehe
,
and
the
future
tence
Cal
is
of
the
verb
Haiah
by
Apocape
(
which
is
a
figure
that
taketh
away
a
letter
or
a
sillable
from
the
end
of
a
woord
(
for
the
whole
woord
is
Ehieh
I
will
bée
.
)
And
so
is
the
aduerbe
where
,
which
also
by
transposition
of
letters
is
red
Aieh
.
It
appéereth
therfore
why
Paule
and
the
.lxx.
Interpreters
,
and
Aquila
of
Sinope
,
and
the
fifth
edition
(
all
which
Ierom
citeth
,
)
haue
translated
the
woord
Ehe
where
,
and
not
I
will
bee
.
Where
is
thy
inditement
or
accusation
?
The
woorde
following
Deuareca
(
which
S.
Ierome
translateth
Mors
tua
,
thy
Death
)
the
thrée
score
and
ten
Interpreters
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thy
accusation
or
inditement
,
and
Aquila
,
sermones
tui
,
thy
sayings
,
)
is
likewyse
of
many
significations
.
For
the
woord
Dibber
signifyeth
too
speake
,
and
also
too
kill
or
destroy
.
ij
.
Reg.
xxij
.
Athalia
Dedabber
slew
all
the
kings
stocke
.
Héeruppon
Deber
is
as
muche
too
say
as
a
plage
,
a
murreine
,
or
a
destruction
.
Exod.
ix
.
ij
.
Reg.
vlt.
iij.
Reg.
viij
.
And
the
other
word
Keleb
in
the
part
folowing
is
almost
of
the
same
signification
,
for
it
signifieth
a
wasting
plage
,
or
destruction
,
and
rooting
out
.
As
in
the
Psalme
xcj.
Thou
shalt
not
bee
afrayd
of
Deber
,
the
plage
that
rageth
in
the
darke
,
nor
of
Keleb
,
the
destruction
that
wasteth
at
the
noone
day
.
Where
wée
in
our
Latin
translation
haue
,
A
negocio
perambulante
in
tenebris
,
ab
incursu
&
a
Daemonio
Meridiano
.
Which
is
,
of
the
businesse
walking
in
the
darke
,
of
the
sodein
rushing
in
,
and
of
the
Diuel
of
the
noone
day
.
Therfore
the
proper
méening
of
Osée
is
(
out
of
all
dout
)
Where
are
thy
plages
O
death
?
where
is
thy
rooting
out
O
hell
?
Death
and
Hell
did
héeretoofore
bring
plage
and
vtter
destruction
vppon
all
men
,
through
sinne
wherewith
all
mankynd
is
horribly
atteinted
and
appaired
:
And
then
cheefly
is
this
plage
felt
,
then
dooth
it
shewe
it self
,
then
dooth
it
strike
a
man
intoo
horrible
fearfulnesse
and
sorowes
,
(
which
are
the
enterances
intoo
euerlasting
Death
,
)
when
sinne
is
stirred
vp
and
rowzed
by
the
lawe
of
God
,
as
Paule
sayeth
.
Rom.
vij
.
But
Chryste
by
his
death
and
gooing
downe
intoo
hell
,
hath
brought
a
plage
and
destruction
vppon
deathe
and
hell
.
So
that
from
hence
foorth
not
only
Chryst
himselfe
,
but
also
all
the
godly
that
beléeue
in
Chryst
,
may
vaunt
themselues
ouer
vanquished
Death
and
destroyed
Hel
,
with
these
woordes
:
Death
where
is
thy
plage
or
sting
?
wherwith
thou
haste
heretofore
murdered
all
mankynd
?
Hell
,
where
is
thy
victorie
:
whereby
thou
hast
vanquished
all
men
?
Thankes
bée
vntoo
God
who
hath
giuen
vs
victorie
by
our
Lord
Iesus
Chryst
,
for
God
so
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
too
the
entent
that
all
that
beleeue
in
him
should
not
perish
but
haue
lyfe
euerlasting
.
For
like
as
Moyses
lifted
vp
the
serpent
in
the
wildernesse
:
so
behoued
it
the
sonne
of
man
too
bee
exalted
,
too
the
intent
that
all
that
beléeue
in
him
should
not
perish
but
haue
lyfe
euerlasting
.
Therfore
my
deerbeloued
brethren
,
bee
stedfast
,
vnmouable
,
and
alwayes
abounding
in
the
woork
of
the
Lord
,
knowing
that
your
labour
is
not
in
vayne
in
the
Lord.
He
concludeth
his
disputation
with
a
short
Exhortation
,
Your
labour
shall
not
bee
in
vayne
in
the
Lord.
Vppon
the
Sunday
called
Quasi
modo
geniti
,
or
the
first
Sunday
after
Easter
.
IT
tooke
this
name
of
the
Introit
taken
out
of
.
j.
Pet.
ij
.
As
in
Albis
,
and
the
Sunday
is
called
the
Sunday
in
Albis
,
or
whyte
Sunday
,
and
it
is
that
which
foloweth
next
after
Easter
.
And
the
verses
out
of
the
hymne
Salue
festa
dies
are
knowen
.
Behold
o
holy
King
great
part
of
thy
renowne
is
seene
When
sacred
baptim
doth
aduance
the
soules
by
thee
made
cleene
.
Thy
souldiers
from
the
siluer
streame
come
pure
and
whyte
of
hew
Cleane
washed
from
their
auncient
sinne
with
water
fresh
&
new
.
Their
raiment
whyte
betokeneth
eke
the
brightnesse
of
their
mynd
It
is
the
shepeherds
ioy
so
fair
and
whyte
a
flocke
too
fynd
.
Therfore
also
were
the
reading
of
this
dayes
Epistle
and
the
Introit
in
which
mention
is
made
of
regeneration
,
ordeyned
,
that
the
baptized
might
bée
instructed
concerning
their
regeneration
or
newbirth
,
and
of
their
encounters
and
victories
ageinst
the
Diuell
and
the
world
.
¶
The
Epistle
.
j.
Iohn
.
v.
ALl
that
is
borne
of
God
,
ouercommeth
the
world
.
And
this
is
the
victorie
that
ouercommeth
the
world
,
euen
our
fayth
.
Who
is
hee
that
ouercommeth
the
world
,
but
he
that
beleeueth
that
Iesus
is
the
sonne
of
God
?
This
Iesus
Chryst
is
he
that
came
by
water
and
blud
,
not
by
water
onely
,
but
by
water
and
blud
.
And
it
is
the
spirit
that
beareth
witnesse
,
bycause
the
spirit
is
trueth
.
For
there
are
three
which
beare
recorde
in
heauen
:
the
Father
,
the
woord
,
and
the
holy
Ghoste
,
and
these
three
are
one
.
And
there
are
three
whiche
beare
recorde
in
earth
:
the
spirite
,
and
water
,
and
blud
:
and
these
three
are
one
.
If
wee
receyue
the
witnesse
of
menne
,
the
witnesse
of
God
is
greater
.
For
this
is
the
witnesse
of
God
that
is
greater
,
which
he
testified
of
his
sonne
.
Hee
that
beleeueth
on
the
sonne
of
God
,
hath
the
witnesse
in
him selfe
.
He
that
beleeueth
not
God
,
hath
made
him
a
lier
,
bycause
he
beleeueth
not
the
recorde
that
God
gaue
of
his
sonne
.
And
this
is
the
recorde
,
howe
that
GOD
hath
giuen
vntoo
vs
eternall
lyfe
,
and
this
lyfe
is
in
his
sonne
.
Hee
that
hath
the
sonne
,
hath
lyfe
:
and
hee
that
hath
not
the
sonne
of
GOD
,
hath
not
lyfe
.
The
disposement
.
THis
Epistle
is
of
that
kynde
of
caces
that
instruct
.
The
state
of
it
is
a
doctrine
concerning
fayth
,
leaning
vppon
the
sonne
of
God
our
Lord
Iesus
Chryst
,
which
fayth
ouercommeth
sin
,
death
,
and
receyueth
rightuousnesse
and
euerlasting
lyfe
.
The
cheefe
places
are
these
.
-
1
Of
faith
wherby
wée
are
borne
of
God.
-
2
Of
the
obiect
of
fayth
,
or
of
the
persone
and
benefites
of
Chryst
.
-
3
A
testimonie
that
the
thrée
persones
of
the
Godhead
are
all
of
one
substance
.
-
4
Of
the
ministerie
of
the
Gospel
,
and
of
the
Sacraments
of
Baptim
and
the
Lords
Supper
.
The
first
place
.
THe
welspring
and
soule
of
godlynesse
and
Chrysten
lyfe
Of
this
true
and
effectuall
faith
there
is
a
notable
description
Now
the
lyfe
of
man
vppon
earth
is
a
continuall
warfare
Euery
one
which
beleeueth
that
Iesus
is
Chryst
,
is
borne
of
God
)
and
whiche
with
stedye
fayth
embrace
and
hold
fast
the
woord
that
is
deliuered
by
God
,
and
in
whom
the
holy
Ghost
dwelling
,
purgeth
and
putteth
away
the
old
Leuen
,
or
false
opinions
,
and
sinfull
inclinations
and
affections
:
kindleth
in
them
a
new
lyght
,
new
ryghtuousnesse
,
new
lyfe
,
and
newe
obedience
agréeing
with
Gods
will
.
For
in
asmuch
as
all
men
are
conceyued
in
sinne
,
and
The
second
place
.
THe
chéef
obiect
of
fayth
is
our
Lord
Iesus
Chryst
.
And
it
These
things
are
written
too
the
intent
yee
should
beleeue
that
Iesus
is
Chryst
the
sonne
of
God
,
and
that
by
beleeuing
yee
myght
haue
lyfe
in
his
name
.
The
name
of
Sonne
sheweth
that
Chryst
is
in
very
déed
Chryst
or
the
anoynted
,
signifieth
the
hygh
Préest
,
or
teacher
This
Chryst
came
by
water
and
blud
:
not
in
water
onely
,
for
he
bringeth
the
doctrine
of
the
gospell
out
of
the
bosom
of
the
eternall
Father
,
concerning
the
forgiuenesse
of
sinnes
,
rightuousnesse
,
confort
,
the
holy
Ghost
,
and
euerlasting
saluation
too
bée
bestowed
vppon
all
that
are
throughly
put
in
feare
,
which
wrestle
with
the
terrours
,
with
Gods
wrath
,
with
sinne
and
with
death
,
and
thirst
or
with
earnest
desire
long
after
comfort
and
lyfe
,
and
are
washed
with
the
water
of
Baptim
in
token
of
remission
of
their
sinnes
,
as
is
sayd
in
Esai
.
lv
.
All
yée
that
thirst
,
come
too
the
waters
:
and
Iohn
.
iiij
.
and
.vij.
If
any
man
drink
of
the
water
that
I
shall
giue
him
,
it
shall
become
a
fountaine
of
water
flowing
vntoo
euerlasting
lyfe
.
Neyther
is
he
come
in
water
only
,
that
is
too
say
,
he
is
not
And
it
is
the
spirit
that
beareth
witnesse
,
that
is
too
say
,
the
Bycause
the
spirit
is
truthe
,
or
the
witnesse
of
the
holy
ghost
is
true
like
as
in
Iohn
.
xv
.
and
.xvj.
he
is
called
the
spirit
of
truthe
,
bycause
he
is
soothfast
,
and
maketh
folks
soothfast
,
&
kindleth
true
knowledge
of
God
,
true
rightuousnesse
,
&
true
lyfe
in
the
beléeuers
.
Of
the
third
place
.
THere
bee
three
that
beare
witnesse
in
heauen
,
the
Father
,
Let
this
euident
witnesse
of
the
one
substance
or
only
one
selfsame
being
,
godhead
,
power
,
maiestie
,
&
glorie
of
the
thrée
persones
of
the
godhead
,
bée
considered
in
this
place
:
and
also
let
the
descriptions
&
differences
of
the
thrée
persones
,
namely
of
the
father
,
&
of
the
sonne
(
who
in
this
place
and
in
Ioh.
j.
&
Apoc.
xix
.
is
named
the
woord
)
&
of
the
holy
ghost
,
bee
repeated
out
of
the
place
concerning
God
:
the
cheef
poyntes
whereof
I
will
anon
after
expound
vppon
Trinitie
Sunday
.
The
fourth
place
.
THere
are
three
that
beare
witnesse
in
earth
,
the
spirit
,
and
God
hath
ordeyned
the
publike
preaching
of
his
Gospell
,
too
the
intent
,
the
true
doctrine
concerning
the
sonne
of
God
our
lord
Iesus
Christ
who
suffered
death
&
rose
agein
for
vs
,
myght
bée
knowen
,
and
many
men
bée
conuerted
too
God
by
the
voyce
of
his
Gospell
,
and
so
become
heires
of
ryghtuousnesse
and
lyfe
euerlasting
.
For
God
gathereth
too
himself
an
euerlasting
Church
by
the
sound
of
his
woorde
,
wherby
he
both
rebuketh
mennes
sinnes
,
and
allureth
them
too
repentance
:
and
also
giueth
remission
of
sinnes
and
euerlasting
saluation
too
such
as
repent
and
beléeue
the
woord
.
And
alwayes
too
the
woord
God
hath
annexed
outward
signes
,
which
lyght
intoo
the
eyes
,
as
pictures
of
his
promises
:
which
signes
haue
all
one
méening
,
all
one
strength
,
all
one
vse
,
and
all
one
effect
or
working
with
the
woord
.
For
by
these
twoo
meanes
,
namely
the
woord
and
the
outward
signes
or
Sacraments
,
dooth
God
beare
witnesse
of
his
sonne
,
and
offereth
too
vs
forgiuenesse
of
sinnes
and
euerlasting
saluation
for
his
sonnes
sake
:
and
also
kindleth
encreaseth
,
and
strenghtheneth
fayth
in
our
myndes
.
And
therfore
Austin
termeth
a
Sacrament
,
a
visible
woord
.
And
like
as
Chryst
sayeth
that
the
holy
Ghost
reproueth
Water
and
blud
signifie
the
Sacramentes
of
Baptim
,
And
these
three
are
one
,
that
is
too
say
,
they
are
directed
all
too
one
end
and
haue
all
one
selfsame
force
,
vse
,
and
effect
.
For
the
meanes
by
which
God
witnesseth
of
his
sonnes
benefites
,
and
by
which
he
imparteth
remission
of
sinnes
and
euerlasting
lyfe
too
vs
,
and
wherby
he
rayseth
vp
,
encreaseth
and
confirmeth
our
fayth
,
are
alwayes
toogither
.
Vppon
the
Sunday
called
Misericordia
,
or
the
second
Sunday
after
Easter
.
The
Introit
.
THe
earth
is
full
of
the
Lords
mercy
.
Prayse
yee
the
Lord.
The
heauens
are
stablished
by
the
woord
of
God.
Prayse
yee
the
Lord.
Reioyce
yée
rightuous
in
the
Lord
,
praising
becommeth
the
ryghtuous
.
&c.
Psalm
.
xxxij
.
¶
The
Epistle
.
j.
Peter
.
ij
.
CHryst
also
suffred
for
vs
,
leauing
vs
an
ensample
that
yee
should
folowe
his
steps
,
which
did
no
sinne
,
neither
was
there
guile
founde
in
hys
mouth
:
which
when
he
was
reuiled
,
reuiled
not
ageine
:
when
he
suffered
,
he
threatned
not
:
but
committed
the
vengeance
too
him
that
iudgeth
ryghteously
,
which
his
owne
selfe
bare
our
sinnes
in
his
bodye
on
the
tree
,
that
wee
beeing
deliuered
from
sinne
,
should
liue
vntoo
ryghteousnesse
.
By
whose
stripes
yee
were
healed
.
For
ye
were
as
sheepe
going
astray
,
but
are
now
turned
vnto
the
shepheard
,
and
Bishop
of
your
soules
.
The
disposement
.
THe
state
of
it
is
an
exhortacion
to
patience
and
méeknesse
taken
of
the
example
of
Christ
who
was
patient
&
méek
.
And
therwithall
is
annexed
a
doctrine
concerning
the
merit
and
benefites
of
Chrystes
passion
.
The
ch●ef
places
are
four
.
-
1
Of
patience
in
troubles
which
are
not
procured
by
a
mannes
owne
fault
,
but
happen
too
him
vndeserued
.
It
belongeth
too
the
first
commaundement
.
-
2
Of
méekenesse
repressing
desire
of
reuenge
,
&
forgiuing
euen
open
wrongs
for
Gods
sake
&
the
common
quietnesse
.
Which
perteyneth
too
the
fifth
commandement
.
-
3
Of
the
causes
and
effects
of
Christes
passion
,
or
of
remission
of
sinnes
,
and
of
the
health
of
our
soules
restored
by
Chrystes
passion
.
-
4
Of
true
turning
vntoo
God.
The
first
place
.
COncerning
patience
and
méeknesse
,
and
putting
vp
of
reproches
quietly
,
let
the
Methodicall
or
orderly
expositions
bée
rehersed
out
of
the
declaration
of
the
vertues
of
the
first
,
fifth
,
and
eigth
commaundements
.
Concerning
the
passion
of
our
Lord
Iesus
Christ
,
and
the
causes
and
effectes
of
his
passion
,
which
is
the
chéefe
place
of
this
Epistle
,
I
haue
intreated
already
the
last
Sunday
after
Easter
.
Now
therefore
wée
wil
vnfold
the
last
sentence
of
the
Epistle
of
this
day
,
which
conteineth
the
Doctrine
concerning
true
conuersion
,
and
the
right
applyment
of
the
benefites
of
Chrystes
passion
.
Yee
were
as
stray
sheep
,
but
now
ye
are
turned
to
the
shepherd
and
bishop
of
your
soules
.
These
woords
are
taken
out
of
the
.liij.
of
Esay
,
and
out
of
the
parable
of
Christ
concerning
the
lost
shéep
.
Lu.
xv
.
and
out
of
this
dayes
Gospell
.
Iohn
.
x.
and
out
of
Ezech.
xxxiiij
.
and
out
of
Psalm
.
xxiij
.
and
therfore
by
conferring
these
places
toogither
,
there
may
bée
gathered
a
cléere
proposition
.
All
man
kynd
without
Christ
,
wandreth
in
the
thick
mist
The
heathen
wysemen
,
Philosophers
,
Poets
,
and
the
folowers
Secondly
they
erre
about
the
will
of
God.
For
although
He
is
Lyfe
,
that
is
too
say
,
the
author
and
giuer
of
lyfe
and
Therfore
the
Hebrewes
terme
repentance
(
or
the
amendment
In
generall
there
bée
twoo
chéefe
poyntes
belonging
too
a
So
good
Princes
which
maintein
their
subiects
in
honest
Good
and
faithfull
Bishops
or
ministers
of
Churches
,
are
But
the
sonne
of
God
our
Lord
Iesus
Christ
is
not
a
shepherd
Vppon
the
Sunday
called
Iubilate
,
or
the
third
Sunday
after
Easter
.
The
Introit
.
BEe
ioyfull
vntoo
the
Lord
all
the
earth
.
Halleluia
.
Sing
Psalmes
vntoo
his
name
.
Halleluia
.
Giue
glory
vntoo
his
maiestie
Halleluia
.
Say
vntoo
God
,
howe
dreadfull
are
thy
woorks
O
Lord
in
the
abundance
of
thy
power
.
&c.
Psal.
lxv●
.
¶
The
Epistle
.
j.
Peter
.
ij
.
DEerly
beloued
I
beseech
you
as
strangers
&
pilgrims
,
abstein
from
fleshly
lusts
which
fight
ageinst
the
soul
:
and
se
that
ye
haue
honest
conuersation
among
the
Gentiles
,
that
wheras
they
backbite
you
as
euil
doers
,
they
may
see
your
good
works
,
and
praise
God
in
the
day
of
visitation
.
Submit
your selues
therfore
to
euery
man
for
the
Lords
sake
,
whether
it
be
vnto
the
king
as
vnto
the
chefe
hed
:
either
vnto
rulers
,
as
vnto
them
that
are
sent
of
him
for
the
punishment
of
euil
doers
,
but
for
the
laud
of
them
that
doo
wel
.
For
so
is
the
wil
of
God
,
that
with
wel
dooing
,
ye
may
stop
the
mouthes
of
folish
and
ignorant
men
:
as
free
,
and
not
as
hauing
the
liberty
of
a
cloke
for
maliciousnesse
,
but
euen
as
the
seruants
of
god
.
Honor
al
men
,
loue
brotherly
felowship
,
fear
God
,
honor
the
king
▪
Seruants
obey
your
masters
with
all
feare
,
not
only
if
they
be
good
and
curteous
,
but
also
thoughe
they
be
froward
.
For
it
is
thanks
worthy
if
a
man
for
conscience
sake
towards
God
endure
greef
,
suffering
wrongfully
.
The
disposement
.
IT
is
of
those
kind
of
cases
that
persuade
.
And
the
state
of
the
Epistle
is
this
:
I
exhort
you
too
liue
honestly
,
and
too
bée
obedient
too
your
superiors
.
The
places
are
thrée
.
-
1
A
general
precept
concerning
good
maners
or
new
obedience
.
-
2
Of
obedience
too
bée
performed
too
the
magistrate
,
&
lawes
of
the
countrie
,
&
of
bearing
the
burthens
of
the
common
weale
,
yea
though
they
bée
somewhat
too
sore
.
-
3
Of
Christen
libertie
,
and
the
abuse
of
the
same
.
The
first
place
.
I
Beseech
you
as
strangers
&
pilgrims
▪
that
you
absteine
from
fleshly
lusts
which
fight
ageinst
the
foul
.
This
first
part
of
the
Epistle
is
a
generall
exhortacion
too
the
desire
and
diligence
of
dooing
wel
,
or
of
repressing
sinful
lusts
,
&
to
gouern
all
the
intents
&
dooings
of
our
lyfe
after
a
godly
&
holy
maner
.
Therfore
the
whole
doctrine
concerning
good
woorks
or
new
obedience
,
as
what
it
is
,
why
it
is
to
be
performed
,
how
it
may
bée
done
in
this
our
weaknesse
,
and
in
what
wise
it
pleaseth
god
,
may
be
repeated
in
this
place
.
The
proposition
is
,
Be
of
good
conuersation
among
the
Gentiles
,
that
is
to
say
,
liue
honestly
or
gouern
your
life
&
behauior
honestly
.
For
conuersation
signifieth
the
same
thing
that
life
or
the
purposes
&
doings
of
a
mans
life
.
This
proposition
doth
Peter
confirm
and
enlighten
:
first
,
by
entretance
:
and
secondly
by
setting
down
the
contrary
.
Abstein
from
fleshly
lusts
,
that
is
to
say
,
eschue
sin
,
or
féed
not
the
sinful
inclinacions
&
affections
of
the
flesh
,
that
is
too
say
of
nature
corrupted
and
marred
with
sin
,
which
like
enemies
kéep
war
ageinst
the
mind
lightned
with
the
spirit
,
or
ageinst
the
law
of
God
,
as
is
said
.
Ro.
8.
The
méening
of
the
flesh
,
or
what
soeuer
mans
flesh
méeneth
,
thinketh
,
&
desireth
of
it self
with
out
the
holy
ghost
,
is
enmitie
ageinst
God.
Ro.
vij
.
I
sée
another
law
in
my
members
(
the
same
law
is
it
that
he
calleth
héer
fleshly
lusts
)
fighting
ageinst
the
law
of
my
mind
(
renued
by
the
holy
ghost
)
and
subduing
me
to
the
law
of
sin
which
is
in
my
members
.
Gal.
v.
The
flesh
lusteth
ageinst
the
spirite
.
Now
the
fleshly
lusts
signifie
not
the
very
desires
themselues
The
groundes
from
whence
all
euils
doo
commence
,
Is
heady
lust
or
foule
concupiscence
.
And
in
the
first
of
the
Epistle
of
S.
Iames.
Concupiscence
conceyuing
,
bringeth
foorth
sin
.
Peter
vseth
a
very
notable
and
veheemnt
kind
of
spéeche
when
he
sayth
that
the
fleshly
lustes
or
sinfull
affections
doo
keep
war
ageinst
the
soule
:
that
is
to
say
,
like
sturdy
&
cruell
souldiers
marche
foorth
with
violent
and
enemylike
rage
ageinst
the
iudgement
or
commaundement
of
reason
renued
by
the
holy
Ghost
.
Which
encounter
or
deadly
●●●d
betwéene
the
flesh
and
the
spirit
,
euen
in
those
that
bée
regenerated
,
Paule
describeth
with
notable
woords
and
sentences
.
Rom.
vij
.
Gal.
v.
And
the
encounter
of
fayth
and
vertues
kindled
by
the
holy
Ghost
,
ageinst
vyces
and
lustes
bidding
them
battell
,
is
excellently
described
in
moste
lyuely
maner
by
Prudentius
in
the
battell
of
the
soule
:
which
encounter
the
godly
doo
euery
one
of
them
dayly
féele
within
their
owne
hartes
.
3
Peter
enlargeth
his
proposition
with
making
mention
of
the
enforcing
cause
,
I
beseeche
you
as
straungers
and
Pilgrimes
.
For
seeing
wée
haue
not
in
this
world
a
continuing
Citie
or
a
quiet
seate
and
place
of
rest
,
but
that
our
home
is
in
heauen
:
let
vs
also
cast
away
the
desires
and
lusts
of
this
world
,
and
lead
a
holy
and
heauenly
lyfe
acceptable
too
God.
4
He
maketh
mention
of
one
of
the
finall
causes
of
good
woorkes
:
Namely
,
too
the
entent
the
slaunders
of
the
vngodly
which
father
horrible
wickednesses
vppon
the
Christen
religion
,
myght
bée
proued
vntrue
:
and
by
our
godlynesse
,
modestie
,
and
other
examples
of
vertues
,
many
may
bée
allured
too
learne
and
loue
the
Doctrine
of
the
true
Churche
,
and
thereuppon
turning
vntoo
Christ
,
glorifie
God
,
as
is
said
in
the
fifth
of
Mathew
.
Let
your
lyght
so
shyne
before
men
that
they
may
sée
your
good
woorkes
,
and
glorifie
your
father
which
is
in
heauen
.
The
second
place
,
of
the
ciuill
Magistrate
.
NO
worldly
power
,
no
armyes
doo
more
strongly
fortifie
This
ciuill
order
is
with
great
●●ede
too
bée
discerned
from
the
vyces
and
confusions
which
the
f●endes
and
their
instruments
,
(
that
is
too
wit
,
vngodly
and
Tyrannicall
Gouernours
)
doo
foyst
intoo
the
order
appoynted
by
God.
And
let
the
diffinition
of
a
Magistrate
bée
considered
,
whiche
Paule
Rom.
xiij
.
and
Peter
in
this
Epistle
haue
set
foorth
.
A
Magistrate
is
a
Minister
appoynted
by
Gods
ordinance
Peter
willeth
men
too
obey
the
worldly
Magistrate
,
and
Iustice
is
the
end
of
the
Lawe
,
the
Lawe
is
the
woorke
Wherefore
,
for
Gods
sake
who
is
the
author
of
ciuill
gouernement
,
let
vs
bée
subiect
too
our
King
and
his
Capteyns
which
are
sent
by
him
,
that
is
too
say
,
by
God
or
the
King
too
punish
the
vngratious
,
and
too
maynteyne
the
good
,
and
too
honor
them
with
rewardes
.
For
in
that
respect
are
they
called
gracious
Lords
.
Luc.
xxij
.
And
men
must
patiently
obey
,
not
only
the
good
,
courteouse
,
But
when
the
pain
ensewes
desert
,
it
comes
too
worke
thee
wo
and
smart
.
And
therefore
S.
Peter
in
this
place
sayeth
:
It
is
woorth
thanks
if
a
man
suffer
punishment
for
conscience
sake
to
Godward
.
That
is
too
say
,
it
deserueth
thanks
or
prayse
,
or
it
is
acceptable
too
GOD
,
when
a
man
beareth
out
iniuries
patiently
in
a
iust
quarell
or
in
Gods
behalfe
.
For
it
is
the
cause
that
makes
a
Martir
,
and
not
the
martyring
of
him
.
The
third
place
.
CHristen
libertie
is
not
a
lawlesnesse
too
folowe
all
kynd
Vppon
the
Sunday
called
Cantate
,
or
the
fourth
Sunday
after
Easter
.
Sing
vntoo
the
Lord
a
new
song
,
&c.
Psal.
97.
¶
The
Epistle
.
Iames.
j.
EVery
good
gifte
,
and
euery
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lyghtes
,
with
whom
is
no
variablenesse
,
neither
shadow
of
chaunge
.
Of
his
owne
will
begate
he
vs
with
the
woorde
of
truthe
,
that
wee
should
bee
the
first
frutes
of
his
creatures
.
Wherefore
(
deere
brethren
)
let
euery
man
bee
swifte
too
heare
,
slowe
to
speake
,
slowe
too
wrath
.
For
the
wrath
of
man
worketh
not
that
which
is
ryghtuous
before
God.
Wherfore
laye
a
parte
all
filthynesse
,
and
superfluitie
of
maliciousnesse
,
and
receyue
with
meekenesse
the
woord
that
is
graffed
in
you
,
which
is
able
to
saue
your
soules
.
The
disposement
.
The
cheef
places
are
fyue
.
The
first
place
is
AN
euident
proofe
that
God
is
not
the
cause
of
euill
.
For
Euery
good
gift
is
from
aboue
,
and
commeth
from
the
Father
of
lyght
with
whom
there
is
no
variablenesse
nor
shadowing
of
chaunge
,
that
is
too
say
,
like
as
God
is
good
:
so
there
procéedeth
nothing
but
good
from
him
.
Yea
,
all
good
things
,
vertue
,
wisdome
,
and
happynesse
in
compassing
things
,
are
the
gifts
of
God
only
,
according
too
this
text
,
what
hast
thou
whiche
thou
hast
not
receyued
?
And
godlyly
and
sagely
sayeth
one
in
Plutarch
:
God
hath
made
these
things
,
and
he
dooth
lende
his
hand
vntoo
mée
.
All
good
things
come
downe
from
the
Father
of
lyght
,
And
Plato
also
most
reuerently
in
the
second
booke
of
his
Common
weale
the.
390.
page
,
sayeth
:
It
is
too
bée
endeuered
with
all
earnestnesse
,
that
inasmuch
as
God
is
good
,
no
man
may
(
in
this
common
weale
which
we
will
haue
too
bée
well
gouerned
,
)
say
that
he
is
cause
of
any
euill
▪
neyther
yoong
man
nor
olde
man
,
eyther
in
Poetrie
or
in
other
Discourse
.
The
second
place
:
Concerning
regeneration
.
GOD
of
his
owne
good
will
hath
begotten
vs
with
the
woord
of
truthe
,
that
wee
myght
bee
the
first
frutes
of
his
creatures
.
God
by
his
woord
or
by
his
lawe
hath
kindled
in
mennes
For
as
by
Adam
men
are
begotten
of
mortall
séede
of
the
Too
the
enlightening
of
this
short
saying
of
Iames
,
there
may
bée
brought
in
the
sermons
that
are
in
Iohn
.
j.
As
many
as
receyued
him
,
he
gaue
them
power
too
become
the
sonnes
of
GOD
,
too
them
that
beléeue
in
his
name
,
which
are
not
borne
,
neyther
of
the
séede
nor
of
the
will
of
the
fleshe
,
nor
of
the
will
of
man
,
but
of
God.
Ioh.
iij.
Onlesse
a
man
bée
borne
from
aboue
,
he
can
not
sée
the
kingdome
of
God.
The
third
place
is
A
Precept
concerning
willingnesse
to
lern
,
and
the
shunning
And
Nazianzene
wittely
reproueth
the
fondnesse
or
pride
of
those
that
become
teachers
vppon
the
sodein
,
as
the
Gyants
in
the
Fables
of
the
Poetes
are
sayde
too
bée
bred
and
borne
vppon
the
sodein
.
These
as
a
most
noysome
plage
dooth
Plato
in
Thaeeteto
will
men
too
shunne
,
describing
them
among
their
things
in
these
woordes
.
None
of
these
héereth
another
man
too
the
intent
too
lerne
,
but
they
bréede
of
their
owne
accord
,
and
burst
out
with
sodein
brayde
when
the
toy
takes
them
in
the
head
:
and
they
think
no
man
knowes
aught
but
themselues
.
For
as
much
as
such
selfelerned
and
selfewilled
Doctors
import
verye
great
harme
and
assured
destruction
too
the
Churche
,
let
vs
with
all
earnestnesse
,
diligence
,
and
héed
,
obey
this
rule
of
Iames
,
that
we
bée
swift
,
quicke
,
chéerful
,
and
alwayes
redye
too
héere
&
lerne
:
but
in
speaking
and
teaching
slowe
&
circumspect
,
or
(
that
I
may
vse
Platos
woords
)
desirous
too
lerne
,
desirous
too
héere
,
and
alwayes
inquisitiue
.
For
therfore
hath
God
giuen
vs
twoo
eares
&
but
one
tong
,
that
he
might
doo
vs
too
vnderstand
how
there
bée
mo
things
too
bée
herd
than
too
bée
spoken
.
The
fourth
place
is
of
of
brydling
yrefulnesse
,
and
specially
O
foole
,
anger
in
aduersitie
auayleth
not
.
And
in
the
same
Tragedie
:
Thou
giuest
place
too
anger
which
alwayes
vndooth
thée
.
And
also
inespecially
this
saying
of
Iames
,
The
wrath
of
man
worketh
not
the
things
that
are
ryghtfull
before
God
,
like
as
Theodosius
in
his
angre
flew
fyue
thousand
giltlesse
people
at
Thessalonica
.
Iob
,
Ieremie
,
and
many
other
godly
persones
offended
in
their
troubles
thorough
wrathfulnesse
.
Therefore
let
vs
brydle
wrath
,
partly
with
thinking
vppon
other
caces
and
perilles
,
and
inespecially
with
the
example
of
Chryste
,
who
sayeth
:
Lerne
of
mée
,
for
I
am
méeke
and
lowly
of
hart
.
The
fifth
is
:
A
generall
exhortation
too
eschewe
sin
,
and
too
embrace
and
hold
faythfully
the
woord
of
God
,
which
is
the
power
of
God.
Therfore
laying
asyde
all
vnclennesse
(
that
is
too
say
,
sinne
that
is
bred
and
borne
with
vs
)
and
abundance
of
malice
,
that
is
too
say
,
the
maliciousnesse
and
actuall
sinnes
that
flowe
out
of
it
.
Embrace
yée
faythfully
&
kéepe
yée
the
séede
of
Gods
woord
sowen
in
you
,
of
which
you
bée
borne
a
new
,
as
he
sayd
afore
:
Of
his
owne
good
will
begate
he
vs
with
the
woord
of
truthe
,
by
which
onely
and
none
otherwyse
God
imparteth
forgiuenesse
of
sinnes
and
euerlasting
saluation
vntoo
vs
.
Vppon
the
day
of
the
Assension
of
Gods
sonne
intoo
Heauen
.
¶
The
Epistle
.
Actes
.
j.
IN
my
former
treatyse
(
deere
Theophilus
)
wee
haue
spoken
all
that
Iesus
beegan
too
doo
and
teache
,
vntill
the
day
in
which
he
was
taken
vp
after
that
hee
through
the
holy
Ghost
,
had
geuen
commaundementes
vntoo
the
Apostles
,
whom
he
had
chosen
,
too
whom
also
he
shewed
himselfe
alyue
after
his
Passion
(
and
that
by
many
tokens
)
appearing
vntoo
them
fortie
dayes
,
and
speaking
of
the
kingdome
of
God
,
and
gathered
them
toogether
,
and
commaunded
them
that
they
should
not
depart
from
Ierusalem
,
but
to
waite
for
the
promisse
of
the
father
,
wherof
(
sayth
he
)
ye
haue
heard
of
mee
.
For
Iohn
truely
baptised
with
water
,
but
ye
shall
bee
baptised
with
the
holy
ghost
,
after
these
few
dayes
.
When
they
therfore
were
come
toogether
,
they
asked
of
him
,
saying
:
Lord
,
wilt
thou
at
this
tyme
restore
agayne
the
kyngdome
of
Israell
?
And
he
sayd
vntoo
them
:
it
is
not
for
you
to
know
the
tymes
or
the
seasons
which
the
father
hath
put
in
his
own
power
.
But
ye
shall
receiue
power
after
the
holy
Ghoste
is
come
vppon
you
.
And
yee
shall
bee
witnesses
vntoo
mee
,
not
onely
in
Ierusalem
,
but
also
in
all
Iewry
,
and
in
al
Samaria
,
and
euen
vntoo
the
worlds
end
.
And
when
he
had
spoken
these
things
,
while
they
behelde
,
he
was
taken
vp
on
hie
,
and
a
cloud
receyued
him
out
of
their
sight
.
And
while
they
looked
stedfastly
vp
towarde
heauen
as
he
went
,
behold
,
two
men
stoode
by
them
in
white
apparel
,
which
also
sayd
;
ye
men
of
Galilee
,
why
stand
ye
gasing
vp
intoo
heauen
?
This
same
Iesus
which
is
taken
vp
from
you
intoo
heauen
,
shall
so
come
,
euen
as
yee
haue
seene
him
goe
intoo
heauen
.
The
disposement
.
A
summe
of
the
doctrine
concerning
Chrystes
Ascension
,
out
of
the
readings
vppon
the
Actes
of
the
Apostles
.
The
cheefe
places
are
foure
.
-
1
The
storie
of
Chrystes
Ascension
and
triumph
is
too
bée
considered
.
-
2
A
doctrine
of
the
vse
and
frute
or
benefites
of
the
Ascension
of
our
Lord
Iesu
Chryst
.
-
3
A
description
of
Chrystes
kingdome
.
-
4
An
exposition
of
the
phrases
in
the
Articles
of
our
beléef
:
he
ascended
intoo
heauen
,
and
sitteth
at
the
right
hand
of
God
the
father
almightie
.
The
first
place
.
THe
foundation
of
the
Christen
faith
,
of
true
comfort
in
Agein
,
that
he
might
not
séeme
too
haue
bin
a
ghost
,
but
might
Hee
was
visibly
conuersant
with
them
by
the
space
of
xl
.
dayes
,
talking
of
the
kingdome
of
God.
Also
the
contentes
&
summe
of
these
sermons
of
Chrystes
,
which
he
made
those
xl
.
dayes
,
are
noted
in
Luk.
xxiiij
.
where
it
is
written
that
he
expounded
al
the
testimonies
concerning
Christ
which
are
written
in
Moyses
,
the
Psalms
&
the
prophets
,
&
commanded
repentance
&
forgiuenesse
of
sinnes
too
bée
preached
in
his
name
.
Iohn
.
xx
.
As
my
father
sent
mée
,
so
send
I
you
.
Receiue
yée
the
holy
Ghost
.
&c.
And
in
Math.
xxviij
.
and
Mark.
xvj
.
the
commission
of
preaching
the
gospel
and
of
Baptim
,
are
repeted
.
After
this
scholing
by
the
space
of
.
xl
.
dayes
,
in
which
(
by
many
most
cléere
certein
,
credit
woorthy
,
and
vnfallible
testimonies
)
he
shewed
himself
too
bée
risen
in
his
own
very
body
and
in
very
déede
,
and
that
the
doctrine
of
the
Gospell
concerning
the
kingdome
of
God
is
true
and
from
heauen
:
He
led
his
Disciples
intoo
Bethanie
,
and
from
thence
to
Mount
Oliuet
,
where
lifting
vp
his
handes
he
had
his
Disciples
farewel
.
Luke
.
xxiiij
.
and
in
most
gloryous
tryumph
accompanyed
with
an
innumerable
multitude
of
Angels
,
and
with
that
great
train
of
holy
fathers
which
were
risen
with
him
,
was
caryed
vp
intoo
heauen
in
the
sight
of
his
Disciples
,
wher
he
hath
set
himselfe
downe
at
the
ryght
hand
of
God
,
reigning
in
equal
power
and
maiestie
with
God
the
father
almightie
.
j.
Pet.
iij.
Mark.
xvj
.
Act
j.
Luk
▪
xxiiij
.
And
too
the
setting
foorth
of
this
storie
of
Chrystes
Ascension
,
let
the
description
of
his
tryumphe
ascending
intoo
heauen
,
hée
added
which
is
written
by
Dauid
in
the
Psal.
lxviij
.
The
chariot
of
God
with
thousands
of
thousands
reioysing
,
God
is
among
them
vppon
the
holy
hill
of
Sinai
.
He
is
ascended
intoo
heauen
,
he
hath
led
captiuitie
captiue
,
&
he
hathe
giuen
gifts
too
men
.
Our
God
is
the
God
of
saluacion
,
&
our
Lord
is
the
Lord
that
deliuereth
out
of
death
.
For
like
as
they
that
tryumphed
at
Rome
,
were
caryed
The
second
place
.
WEe
will
recite
six
of
the
chéef
benefites
of
our
Lorde
Iesu
Chryst
,
builded
vppon
this
saying
of
the
psalme
cited
by
Paule
Ephe.
iiij
.
He
ascended
vp
aloft
,
led
captiuitie
captiue
and
gaue
gifts
too
men
.
The
first
and
peculiar
benefite
of
Chryste
the
Redéemer
Secondly
,
he
ascended
intoo
heauen
,
too
the
intent
that
executing
Thirdly
,
he
is
ascended
aloft
,
that
he
may
giue
gifts
vntoo
Fourthly
,
by
Christes
ascension
intoo
heauen
,
the
way
Fifthly
,
Chrystes
ascending
vp
intoo
heauen
,
warneth
Sixthly
,
the
cause
why
Chryst
went
vp
visibly
,
was
too
The
third
place
:
Of
Chrystes
kingdome
.
LVke
wryteth
that
Chryste
forty
dayes
full
after
his
Resurrection
did
talke
with
his
Apostles
concerning
the
kingdome
of
God
,
and
that
the
Apostles
dreaming
yet
still
of
a
bodily
kingdome
of
the
Messias
,
asked
Chryst
,
whyther
that
were
the
tyme
that
he
would
restore
the
kingdome
of
Israell
.
And
therefore
I
will
in
this
place
repete
the
whole
definition
of
the
kingdome
of
God.
The
kingdome
of
Chryst
or
the
kingdome
of
God
,
in
this
of
the
holy
Ghoste
,
whose
gifts
shal
bee
sheaded
out
abundantly
vppon
you
,
and
you
shal
bee
vntoo
mee
,
not
Captaynes
or
warryours
,
but
witnesses
,
that
is
too
say
,
Preachers
of
the
Euangelicall
doctrine
,
whereby
you
shall
enlarge
the
bounds
of
Chrystes
kingdome
throughout
all
Iewrie
and
Samaria
,
yea
and
too
the
vttermost
costs
of
the
earth
,
and
subdue
men
vntoo
Chryst
,
that
they
may
obey
and
beléeue
his
Gospell
.
Vntoo
this
place
may
the
like
sayings
bée
referred
,
Iohn
.
ix
.
My
kingdome
is
not
of
this
world
.
Lur.
xxij
.
The
Kings
of
the
Gentyles
are
Lords
ouer
them
▪
but
you
shall
not
bée
so
.
Saint
Iohn
sayth
in
his
twentith
Chapter
of
his
Gospell
:
As
my
Father
hath
sent
mée
,
so
send
I
you
.
And
vnder
the
name
of
Gods
kingdome
are
comprehended
these
things
folowing
.
First
,
the
preseruation
and
maintenance
of
the
whole
nature
of
things
created
by
God
,
or
Gods
generall
operation
and
woorking
.
Secondly
,
the
gathering
of
the
Churche
by
the
ministerie
of
the
Gospell
.
Thirdly
,
the
very
doctrine
of
the
gospel
it self
,
by
which
the
kingdome
of
Chryst
is
mainteyned
.
Fourthly
,
all
benefites
which
Chryst
bestoweth
vppon
his
Churche
,
as
true
knowledge
of
God
,
forgiuenesse
of
sinnes
,
deliuerance
from
sinne
and
death
,
and
the
heritage
of
eternall
lyfe
.
And
fifthly
,
the
beholding
and
companie
of
GOD
,
as
lyfe
,
lyght
,
ryghtuousnesse
,
wisdome
,
and
ioy
euerlasting
wherewith
all
the
godly
shall
bée
filled
in
heauen
.
By
this
declaration
of
the
woord
it
appéereth
,
that
when
Chryste
talked
full
fortye
dayes
with
his
Disciples
,
he
instructed
his
Apostles
●ath
diligently
and
at
large
in
all
the
poynts
of
Christian
Doctrine
,
and
in
all
such
things
as
are
necessarie
too
the
true
knowing
of
God
,
too
the
gouernement
of
the
Churche
,
and
too
true
godlynesse
and
our
eternall
welfare
.
The
fourth
place
.
AN
exposition
of
the
phrases
,
He
ascended
intoo
heauen
,
and
sitteth
on
the
right
hand
of
God
the
Father
almightie
.
The
Article
of
our
fayth
concerning
the
Ascension
of
Chryst
intoo
heauen
,
is
set
foorth
in
the
woorde
of
GOD
with
many
notable
recordes
.
As
in
the
foure
and
twentith
Chapter
of
the
Gospell
of
Saint
Luke
the
Euangelist
.
Further
in
the
sixtenth
Chapiter
of
Saint
Markes
Gospell
.
And
in
the
thrée
score
and
eight
Psalme
of
Dauid
the
Prophet
.
And
likewise
in
the
fourth
Chapter
too
the
Ephesians
.
Item
in
the
third
Chapter
of
the
first
Epistle
of
Saint
Peter
the
Apostle
.
And
in
the
sixth
and
the
twentith
Chapters
of
Saint
Iohn
the
Euangelist
.
And
forasmuch
as
I
haue
a
little
afore
spoken
of
the
benefites
in
Chrystes
Ascension
,
too
the
intent
the
Phrase
may
bée
the
ryghtlyer
vnderstoode
,
I
will
now
declare
the
significations
of
this
woord
Heauens
.
For
the
first
Heauen
in
the
holy
Scripture
,
signifyeth
the
skie
,
or
the
nyne
Celestiall
compasses
:
That
is
too
witte
,
the
first
moueable
or
mouer
,
the
Firmament
or
compasse
which
is
decked
with
the
fixed
Starres
,
and
the
seuen
compasses
or
welkins
of
the
Planets
,
which
starres
the
Scripture
calleth
the
powers
or
hoste
of
heauen
.
As
is
sayde
by
the
holy
Prophet
Dauid
in
the
thr●●
〈…〉
thirteth
Psalme
.
By
the
woord
of
the
Lord
the
heauens
are
stablished
,
and
all
the
powers
or
hoste
of
heauen
by
the
breath
of
his
mouth
.
The
second
Heauen
signifyeth
the
aire
.
As
it
is
written
in
the
sixthe
Chapiter
of
Saint
Mathewes
Gospell
.
Beholde
,
the
Foules
of
heauen
,
that
is
too
say
,
that
flye
in
the
aire
.
And
in
the
third
Chapiter
of
Salomons
Prouerbes
.
The
way
of
an
Eagle
in
the
Heauen
.
And
in
the
eight
Chapter
of
the
third
booke
of
the
kings
.
If
the
heauen
bée
shut
vp
and
it
raine
not
.
Thirdly
,
too
bée
in
Heauen
,
is
too
enioy
the
syght
of
GOD
,
too
please
GOD
,
and
being
deliuered
from
sinne
and
Death
,
too
enioy
the
wisdome
,
ryghtuousnesse
,
lyfe
,
and
ioyes
of
GOD
,
which
are
begonne
by
Faith
héere
on
earth
,
and
finished
in
the
euerlasting
lyfe
in
Heauen
.
As
Saint
Marke
in
the
tenthe
Chapter
of
his
Gospell
wryteth
.
Suffer
chyldren
too
come
vntoo
mée
,
for
of
suche
is
the
kingdome
of
heauen
.
Fourthly
,
Heauen
signifieth
the
seate
and
dwelling
place
of
God
and
of
Soules
and
Aungels
,
namely
where
God
offereth
himselfe
too
the
blissed
Angels
and
soules
too
bée
séene
face
too
face
.
As
is
sayde
in
the
hundred
and
thrée
Psalme
of
the
Prophete
Dauid
.
The
Lorde
hath
prepared
his
seate
in
Heauen
.
And
in
the
sixte
Chapter
of
Sainct
Mathewes
Gospell
:
Dure
Father
which
arte
in
Heauen
.
This
heauen
in
which
GOD
sheweth
himselfe
too
the
Angels
and
blissed
soules
openly
,
some
lerned
men
wryght
too
bée
called
the
heauen
of
heauens
,
as
is
sayde
in
the
hundred
and
thirtéene
Psalme
of
the
Prophet
Dauid
:
The
heauen
of
heauens
,
too
the
Lorde
,
but
the
earth
hée
hath
giuen
too
the
sonnes
of
men
.
Also
,
the
thirde
heauen
in
the
second
Epistle
of
Saint
Paule
too
the
Corinthians
the
twelfth
chapter
where
he
writeth
,
that
he
was
caught
vp
aboue
the
airy
heuen
or
Element
,
and
aboue
the
skye
,
intoo
the
third
heauen
,
that
is
too
wit
,
the
heauen
of
heauens
,
or
the
Chrystall
heauen
,
where
he
sawe
things
vnspeakable
.
They
are
of
opinion
,
that
Christ
ascended
intoo
this
heauen
,
and
that
there
he
imparteth
him selfe
in
his
true
bodye
too
bée
seene
of
the
blissed
Angels
and
Saintes
.
As
the
Prophete
Dauid
sayeth
in
his
three
score
and
eight
Psalme
.
Sing
vntoo
GOD
,
who
is
ascended
intoo
the
Heauen
of
Heauens
.
Ephe.
iiij
.
He
is
ascended
aboue
all
heauens
,
that
he
might
fill
all
things
.
The
ryght
hand
of
God
,
dooth
in
the
Scriptures
most
Too
sit
,
signifieth
too
reigne
and
too
execute
the
power
Sometyme
also
,
but
very
seldome
,
the
right
hande
of
God
is
in
the
Scripture
so
termed
,
not
in
respect
of
God
,
but
of
godly
men
which
please
GOD
,
and
are
defended
by
God
,
and
adorned
with
euerlasting
blisse
:
Like
as
Christ
is
sayde
too
haue
set
the
Shéepe
on
his
right
hande
and
the
Gotes
on
his
lefte
.
But
this
signification
perteyneth
not
too
this
place
.
Textes
in
which
the
Apostles
and
Prophets
speake
of
Chryst
reigning
at
the
ryght
hand
of
the
eternall
father
,
and
making
intercession
for
vs
,
may
bée
gathered
out
of
Psal.
cx
.
Rom.
viij
.
j.
Pet.
iij.
Eph.
j.
Col.
iij.
Heb.
j.
x.
and
.xij.
Mark.
xvj
.
Luke
.
xxij
.
&c.
Vppon
Whitson
Sunday
.
¶
The
Epistle
.
Actes
.
ij
.
ANd
when
the
fiftie
dayes
wer
come
to
an
end
,
they
were
all
with
one
accord
together
in
one
place
.
And
sodenly
there
came
a
sound
from
heauen
,
as
it
had
bin
the
comming
of
a
mighty
winde
,
and
it
filled
al
the
house
where
they
sate
.
And
there
appeared
vntoo
them
clouen
tongues
,
like
as
they
had
bin
of
fire
,
and
it
sate
vpon
eche
one
of
them
:
and
they
were
al
filled
with
the
holy
ghost
,
and
began
to
speake
with
other
tongues
,
euen
as
the
same
spirit
gaue
them
vtterance
.
Then
were
dwelling
at
Ierusalem
Iewes
,
deuout
men
out
of
euery
nation
of
them
that
are
vnder
heauen
.
When
this
was
noysed
about
,
the
multitude
came
together
and
were
astonied
,
bicause
that
euery
man
heard
them
speake
with
his
own
language
:
They
wondred
all
and
maruelled
,
saying
among
them selues
:
Behold
,
are
not
all
these
,
which
speake
,
of
Galile
?
And
how
heare
wee
euery
man
his
owne
tongue
,
wherein
wee
were
borne
?
Parthians
,
and
Medes
,
and
Elamites
,
and
the
inhabiters
of
Mesopotamia
,
and
of
Iewrie
,
and
of
Capadocia
,
of
Pontus
and
Asia
,
Phrigia
and
Pamphilia
,
of
Egipt
,
and
of
the
parties
of
Libia
,
which
is
beside
Syren
,
and
straungers
of
Rome
,
Iewes
and
Proselites
,
Greekes
and
Arrabians
,
wee
haue
heard
them
speake
in
our
owne
tongues
the
great
woorkes
of
God.
The
Doctrine
concerning
the
feast
of
Pentecost
or
Whitsuntide
,
may
be
included
in
foure
places
.
-
1
Of
the
woord
Pentecost
,
and
the
stories
of
Gods
shewing
of
himselfe
,
which
were
doone
in
the
Church
vpon
Whitsun
Sunday
.
-
2
The
Doctrine
concerning
the
person
of
the
holy
Ghost
.
-
3
Of
the
office
and
benefites
of
the
holy
Ghost
.
-
4
Too
whom
the
holy
Ghost
is
giuen
,
and
how
he
is
receiued
or
forgone
.
The
first
place
.
PEntecost
is
a
Gréeke
woorde
and
signifieth
the
fiftith
day
,
God
ordeyned
among
the
people
of
Israell
the
feastes
of
Easter
,
Pentecost
,
Tabernacles
.
&c.
that
they
might
mainteine
the
memorie
of
the
benefites
that
he
had
bestowed
vppon
the
Israelites
in
conueying
them
out
of
Egipt
,
and
in
publishing
the
lawe
,
&
in
defending
them
in
the
wildernesse
:
And
too
the
entent
the
people
myght
bée
instructed
concerning
the
benefites
of
the
sonne
of
God
our
Lord
Iesus
Chryst
,
for
whose
sake
they
béeing
deliuered
out
of
the
thraldome
of
sinne
and
endlesse
damnation
,
were
gouerned
by
the
holy
Ghoste
,
and
made
heires
of
the
euerlasting
and
heauenly
Tabernacle
.
Therefore
it
was
Gods
will
that
the
people
also
should
kéepe
the
Feast
of
Pentecost
chéefely
for
thrée
causes
.
First
that
the
maruelous
publishing
of
Gods
lawe
which
Another
cause
was
,
for
that
God
would
haue
new
loaues
of
bread
made
of
the
corne
that
grew
the
same
yéere
,
offered
too
him
at
the
feast
of
Whitsuntyde
,
too
the
entent
his
presentnesse
and
goodnesse
in
cherishing
and
mainteining
this
bodely
lyfe
,
myght
bée
acknowledged
also
.
Thirdly
,
God
would
that
the
people
shuld
bée
put
in
mind
of
the
Whitsuntyde
of
the
newe
Testament
which
was
too
come
,
and
of
the
shedding
foorthe
of
the
holy
Ghost
intoo
the
hartes
of
the
beléeuers
,
by
whose
help
the
law
of
God
(
which
otherwise
were
vtterly
impossible
too
mans
nature
)
is
begon
,
&
new
rightuousnesse
,
comfort
,
&
lyfe
euerlasting
kindled
in
our
harts
.
Of
wonderful
purpose
would
God
haue
the
times
or
dayes
in
which
the
law
was
deliuered
,
and
which
the
holy
Ghost
was
shed
foorth
,
and
the
maner
of
the
manifestation
of
bothe
,
too
agree
.
For
looke
on
what
day
the
lawe
of
God
was
published
with
flames
of
thunder
and
lightning
vpon
mount
Sinai
,
the
sameday
was
the
holy
Ghoste
also
sheaded
forth
vppon
the
Apostles
in
the
likenesse
of
flames
of
firy
tunges
.
For
the
holy
Ghost
by
firie
tunges
,
(
that
is
too
say
by
preachinge
the
woorde
of
the
lawe
and
the
Gospell
,
)
gathered
a
Churche
too
God
out
of
nacions
of
sundry
tunges
,
and
is
effectuall
in
it
.
And
he
kindleth
in
mennes
hartes
,
first
a
fire
or
a
beholding
of
Gods
dreadfull
wrath
,
which
is
a
consuming
fire
:
and
secondly
the
lyght
of
faith
,
comfort
,
ioy
,
and
lyfe
,
promised
for
Christes
sake
,
and
the
fire
of
burning
loue
towards
God
,
and
of
al
other
vertues
.
Héerby
also
is
somewhat
ment
concerning
the
person
of
the
holy
ghost
,
namely
that
he
is
the
flame
of
that
mutuall
loue
wherwith
the
eternal
father
and
the
sonne
embrace
eche
other
,
and
wherwith
they
afterward
ioyne
the
Church
too
them
.
But
in
especially
,
in
the
storie
of
this
feastfull
day
,
let
the
comparison
of
eyther
of
the
Pentecostes
bée
considered
.
Of
which
the
first
dooth
with
darting
the
thunderboltes
&
lightning
of
Gods
law
,
so
fray
the
multitude
of
folk
standing
by
,
that
with
quaking
and
astonyed
myndes
they
flée
from
the
sight
and
spéeche
of
God.
But
at
this
other
Pentecost
,
the
holy
Ghost
is
poured
out
vppon
the
Sainctes
,
and
he
moueth
their
harts
not
too
flée
from
God
,
but
too
approche
vntoo
God
vppon
trust
of
his
sonne
,
and
too
crie
Abba
Father
.
Romains
the
eight
.
The
second
place
:
Of
the
persone
of
the
holy
Ghost
.
THe
holy
Ghost
began
not
then
first
too
bée
,
nor
was
then
But
there
are
two
manner
of
gifts
of
the
holy
Ghoste
.
Now
vpon
Whitson
Sunday
there
were
poured
out
vpon
the
Apostles
,
not
only
those
common
and
ordinarie
things
,
(
whiche
were
also
begonne
in
them
before
,
)
but
also
these
wonderfull
giftes
of
the
holy
ghost
and
such
as
were
graunted
too
fewe
by
speciall
priuiledge
of
God.
And
this
maruelous
and
visible
sheading
foorth
of
the
gifts
of
the
holy
ghost
,
was
then
doone
at
that
tyme
,
too
the
intent
it
myght
bée
an
assured
witnesse
,
that
the
holy
Ghoste
is
at
all
tymes
afterward
by
the
preaching
of
the
gospel
,
(
without
fayle
)
sheaded
inuisibly
into
the
hartes
of
the
beléeuers
,
and
that
he
kindleth
in
them
true
inuocation
,
ioyfulnesse
,
hope
,
and
other
motions
pleasing
God
,
and
transformeth
them
to
the
image
of
God.
Now
let
this
ensewing
(
such
as
it
is
)
suffyse
for
a
description
of
the
persone
of
the
holy
Ghost
.
The
holy
Ghost
is
the
third
persone
of
the
Godhead
procéeding
This
description
is
builded
out
of
the
Textes
folowing
.
Now
seing
that
in
Baptim
the
father
,
the
sonne
,
and
the
holy
ghost
are
called
vppon
toogither
,
and
ioyned
in
one
selfesame
felowship
of
honour
:
the
Godhead
,
might
,
maiestie
,
&
substance
of
all
the
thrée
persones
must
néedes
bée
all
one
:
like
as
also
it
is
sayd
.
j.
Iohn
.
v.
There
are
thrée
that
beare
witnesse
in
heauen
,
the
father
,
the
woord
,
and
the
holy
ghost
,
&
these
thrée
are
one
:
that
is
too
say
,
they
are
of
one
selfsame
being
or
substance
.
Basill
:
Wée
must
bée
baptized
according
of
Chryst
,
and
wée
must
beléeue
as
we
were
baptized
,
and
confesse
as
wée
beléeue
,
the
father
,
the
sonne
,
and
the
holy
Ghost
.
Eusebius
Palestinus
:
Wée
cal
vppon
Act.
xxviij
.
The
holy
Ghost
spake
by
the
Prophet
Esai
:
Go
and
speake
too
this
people
&
say
to
them
,
Herken
,
&c.
But
Esai
in
his
.
vj.
chapter
sayeth
,
he
heard
the
voyce
of
the
Lord
God
saying
,
Go
&
tell
this
people
,
&c.
Ergo
,
the
holy
ghost
is
the
Lord
God
,
or
verely
and
by
nature
God.
Act.
v.
Peter
sayeth
that
Ananias
made
a
lye
too
the
holy
ghost
:
and
anon
after
he
sayth
,
Thou
hast
not
lyed
to
men
but
to
God.
Hereuppon
it
foloweth
that
the
holy
ghost
is
God.
Also
,
the
holy
ghost
is
euery
where
,
yea
and
he
dwelleth
substāciallyin
the
harts
of
the
godly
,
&
filleth
al
the
saints
by
imparting
his
being
vnto
them
,
&
he
teacheth
,
regenerateth
,
and
sancti●ieth
them
:
all
which
things
are
the
properties
of
the
Godhead
too
doo
.
That
the
holy
ghost
procéedeth
frum
the
father
&
the
sonne
,
&
yet
is
Ioh.
xv
.
When
the
conforter
shalbecōme
whom
I
wil
send
you
from
the
father
,
the
spirit
of
truth
which
procéedeth
from
the
father
.
Iohn
.
xv●
.
When
that
spirit
of
truthe
shal
bee
come
,
he
shall
take
of
myne
,
bycause
al
things
whiche
the
father
hath
are
myne
:
that
is
too
say
,
I
am
of
the
same
substance
with
the
father
,
I
haue
the
same
power
,
maiestie
,
glorie
&
being
,
that
the
father
hath
And
this
my
being
do
I
communicate
to
the
holy
ghost
,
who
though
he
take
of
myne
,
that
is
too
say
,
of
my
substance
:
yet
is
he
a
distinct
persone
from
mée
,
according
as
it
is
sayd
a
little
erst
,
If
he
come
,
not
I
,
&c.
Roma
.
viij
.
And
ofte
elswhere
he
is
named
the
Spirit
of
Chryst
and
the
spirit
of
the
Sonne
.
Therefore
he
is
in
very
déed
the
spirit
of
the
sonne
,
and
procéedeth
from
the
sonne
as
well
as
from
the
father
,
as
in
Iohn
.
xx
.
Chryst
breathing
vppon
his
Disciples
,
méeneth
that
he
will
impart
too
the
Apostles
the
spirit
procéeding
out
of
his
owne
bres●
.
That
in
the
first
creation
,
the
holy
ghost
cherished
things
growing
,
and
euer
since
hath
bin
present
too
the
Church
and
gouerned
all
the
godly
:
it
is
euident
by
the
Textes
cited
in
the
beginning
of
this
second
place
.
And
the
rest
of
the
members
of
this
definition
,
which
reherse
the
operations
and
benefites
of
the
holy
Ghost
,
shall
bée
declared
foorthwith
.
The
third
place
.
THe
office
and
chéef
benefites
of
the
holy
Ghost
are
comprehended
He
is
termed
the
spirit
of
truthe
,
first
bycause
he
is
not
Secondly
,
bycause
that
in
the
hartes
of
them
that
beléeue
the
Gospell
,
he
kindleth
the
lyght
of
the
true
knowledge
of
Gods
being
and
will
and
true
acknowledgement
of
sinne
,
and
true
fayth
settled
in
the
fatherly
good
will
of
God
,
promised
for
Chrystes
sake
sake
.
j.
Corin.
ij
.
None
knoweth
the
things
of
God
,
but
the
spirit
of
God.
But
God
hath
opened
them
too
vs
by
his
spirite
.
For
the
spirit
sercheth
all
things
,
yea
euèn
the
bottome
of
Gods
secretes
,
concerning
our
redemption
and
saluation
.
Thirdly
,
bycause
he
stirreth
vp
true
in●o●ation
in
mennes
hartes
.
Zach.
xij
.
I
will
poure
out
the
spirite
of
Thankes
giuing
and
prayer
vppon
the
house
of
Dauid
.
●oma
.
viij
.
Yée
haue
re●eyu●●
the
spirit
of
adoption
of
sonnes
,
by
which
wée
●●ye
●bba
father
.
Fourthly
,
by
cause
that
in
the
ha●●●●
of
the
godly
he
kindleth
the
fyre
of
true
loue
or
louingnesse
towardes
God
and
our
neyghbour
,
out
of
which
flowe
all
other
vertues
.
●ō
.
v.
The
loue
of
God
is
shed
in
our
hartes
by
the
holy
Ghoste
,
which
is
giuen
vs
.
Gal.
v.
The
frutes
of
the
spirite
are
ioy
.
peace
,
louingnesse
.
&c.
The
Gréeke
woord
Paracletus
signifieth
an
Aduocate
or
Agatha
,
Agnes
,
and
such
other
●●●ie
Wenches
laughed
in
the
mids
of
most
bitter
tormentes
,
and
were
not
ouercome
with
any
terrours
or
tortures
,
too
renounce
the
profession
of
the
truthe
.
All
these
things
are
the
benefites
and
giftes
of
the
holy
Ghost
.
And
this
benefite
of
the
holy
Ghost
in
erecuting
the
office
of
an
Aduocate
in
the
mynds
of
men
that
are
afflicted
,
is
with
most
singular
and
swéete
lightsomnesse
both
of
woords
and
figures
expressed
in
the
auncient
prayer
directed
too
the
holy
Ghost
,
which
I
would
wishe
yong
men
too
wryte
,
yea
and
dayly
too
vse
it
in
their
prayers
.
Come
holy
Ghost
and
God
of
myght
,
Send
downe
from
heauen
on
euery
wyght
The
beames
of
thy
eternall
lyght
.
Come
Father
of
the
poore
in
smart
,
Come
thou
that
all
good
gifts
doost
part
,
Come
only
lyght
of
lyghtlesse
hart
.
Of
comforters
thou
art
the
best
,
Of
humane
soule
the
gentle
guest
And
sweete
refresher
of
th'
opprest
.
In
labour
,
rest
and
quietnesse
:
In
swelting
heat
,
coole
tempratnesse
:
In
moorning
,
comfortablenesse
.
O
lyght
most
blissed
too
behold
Fulfill
with
grace
most
manifold
The
harts
of
all
thy
faythfull
fold
.
Onlesse
thy
woorking
it
begin
,
Man
hath
not
aught
at
all
within
:
Man
hath
not
aught
but
only
sin
.
Wash
cleane
what
euer
filth
is
found
,
And
moyst
agein
eche
droughty
ground
,
And
heale
eche
thing
that
is
not
sound
.
Subdue
the
sturdy
stiffe
and
hold
,
Releeue
the
things
fernoo●●d
with
cold
,
And
on
the
strayes
lay
stedfast
hold
.
On
such
as
by
their
frutes
doo
showe
The
trust
and
fayth
which
they
thee
●we
▪
Thy
sacred
namber
seuen
bestowe
.
Giue
them
the
hyre
of
rightuousnesse
,
Giue
them
the
end
of
blisfulnesse
,
And
euer
lasting
ioyfulnesse
.
Now
whereas
in
this
Hymne
is
sayd
,
Thy
sacred
nomber
seuen
bestowe
.
And
in
another
Hymne
,
Thou
seuenfold
giuer
of
thy
gift
▪
&c.
These
woords
allude
to
the
place
of
Esai
.
x●
.
out
of
which
they
commonly
recken
vp
seuen
giftes
of
the
holy
Ghost
.
Esai
.
xj
.
A
rod
shall
spring
out
of
the
stocke
of
Iesse
,
and
a
This
place
of
Esai
is
a
prophesie
concerning
Chrystes
kingdome
,
whom
he
foretelleth
to
come
of
the
stocke
of
Esai
or
Iesse
,
or
of
the
linage
of
Daui●
nowe
sore
decayed
and
in
maner
past
hope
:
and
that
this
kingdome
shal
bee
spirituall
,
in
which
Chryst
the
king
and
head
of
the
Churche
,
shall
bestowe
spiritual
and
euerlasting
gifts
vpon
his
body
or
church
,
not
by
worldly
force
,
but
by
his
spirit
and
woor●
.
First
,
the
spirit
or
gift
of
wisdome
,
is
the
true
knowledge
Secondly
,
the
spirit
of
Vnderst●ding
is
that
whereby
w●●
discerne
opinions
,
and
fynd
out
the
true
doctrine
from
the
false
and
from
that
which
is
shadowed
with
the
sleightes
of
Sophistrie
.
Thirdly
,
the
spirite
of
Counsell
is
that
whiche
in
the
labours
Fourthly
,
the
spirit
of
Strength
or
Mālynesse
,
harteneth
Fifthly
,
the
spirit
of
Knowledge
doth
in
our
co●●on
conuersation
Sixthly
,
the
spirit
of
Godlynesse
kindleth
in
our
will●s
●
Seuenthly
,
the
spirit
of
the
Feare
of
GOD
,
ruleth
our
The
fourth
place
how
the
holy
ghost
is
receiued
,
and
how
he
is
forgone
.
THe
holy
ghost
imparteth
vnto
vs
both
himself
&
his
giftes
by
two
means
which
he
hath
ordeined
&
stablished
:
that
is
too
wit
,
by
the
word
of
the
gospel
,
herd
,
red
,
or
thought
vpon
:
and
by
the
Sacraments
of
Baptim
,
and
the
Lords
supper
:
as
is
sayde
in
the
Epistle
of
to
morow
.
Act.
x.
The
holy
ghost
fel
vpon
al
that
herd
the
woorde
.
And
in
the
sermon
of
Peter
which
he
made
as
vpon
this
day
at
Hierusalem
,
when
his
héerers
asked
him
:
What
shal
wée
doo
that
wée
may
obteyn
the
holy
ghost
?
Peter
answered
:
Repent
,
&
be
baptized
euery
one
of
you
in
the
name
of
Iesus
Chryst
,
&
yée
shal
receiue
the
gift
of
the
holy
ghost
.
There
is
no
man
that
can
obteyn
the
holy
ghost
,
by
his
owne
power
or
desert
:
but
the
spirite
of
God
of
his
owne
infinite
goodnesse
preuenteth
vs
,
&
offreth
himself
too
vs
by
the
word
of
the
Gospel
,
and
kindleth
the
true
knowledge
of
God
&
faith
in
our
brests
,
and
regenerateth
&
renueth
our
mynd
and
wil.
Therfore
being
helped
of
the
holy
ghost
,
wée
both
can
&
must
stir
vp
,
norish
&
encrease
in
our selues
the
kindled
sparks
of
faith
,
&
the
beginnings
of
al
other
vertues
:
And
also
must
desire
of
God
,
that
this
spirite
may
be
the
directer
of
al
our
deuises
and
dooings
.
Hervnto
perteineth
that
most
sweet
promis
.
Luke
.
xj
.
How
much
more
shal
the
heuenly
father
giue
the
holy
ghost
to
those
the
ask
him
.
Therfore
let
this
most
large
promise
stir
vs
vp
to
sue
daily
vnto
God
with
most
harty
and
ernest
entreatance
that
this
gouerner
the
holy
ghost
may
be
sent
into
our
harts
,
&
his
gifts
be
incresed
in
vs
.
And
let
vs
with
so
much
the
more
héed
,
circumspectnesse
,
&
modestie
rule
our
behauior
,
least
through
our
offences
committed
ageinst
conscience
,
the
holy
ghoste
be
gréeued
,
and
so
taking
displeasure
,
depart
out
of
the
temple
of
our
hart
,
&
vtterly
forsake
vs
.
Finally
let
vs
continually
recite
this
prayer
of
Dauids
.
A
clean
hart
create
in
me
O
God
,
&
renue
a
stedfast
spirit
in
my
bowels
.
Cast
mée
not
away
from
thy
face
,
and
take
not
thy
holy
spirit
from
mee
.
Restore
to
mée
the
gladnesse
of
thy
saluatino
,
and
strengthen
mée
with
thy
free
spirite
.
Vppon
Whitson
Tuysday
.
The
Epistle
.
●●●
.
x.
ANd
he
comaded
vs
to
preach
vnto
the
people
,
&
testify
that
it
is
he
that
is
ordeined
of
god
,
a
iudge
of
quick
and
dead
.
To
him
giue
al
the
prophets
witnesse
,
that
thorow
his
name
,
all
that
beleue
in
him
,
shall
receue
remission
of
sins
.
Whyle
Peter
yet
spake
these
woordes
,
the
holy
Ghost
fell
on
all
them
whiche
hard
the
preaching
.
And
they
of
the
circumcision
whiche
beleeued
,
were
astonied
,
as
many
as
came
with
Peter
,
bycause
that
on
the
Gentils
also
,
was
shed
out
the
gifte
of
the
holy
Ghoste
.
For
they
harde
them
speake
with
tongues
,
and
magnifie
God.
Then
aunswered
Peter
,
can
any
man
forbidde
water
,
that
these
should
not
be
baptised
,
which
haue
receyued
the
holy
Ghoste
aswell
as
wee
?
And
hee
commaunded
them
to
bee
baptised
in
the
name
of
the
Lorde
.
Then
prayed
they
him
to
tary
a
fewe
dayes
.
The
places
are
foure
.
-
1
A
notable
saying
,
conteyning
the
summe
of
the
doctrine
of
mannes
Iustification
before
God.
-
2
Of
the
holy
Ghost
,
what
he
is
,
why
and
too
whome
he
is
giuen
,
that
is
too
wit
,
those
that
heare
the
woorde
.
-
3
Of
the
calling
of
the
Heathen
.
-
4
Of
Baptim
.
At
this
time
I
will
speak
of
no
more
but
the
first
place
and
that
bréefly
.
The
firste
place
.
THere
haue
bene
greate
disputacions
and
controuersies
All
the
Prophetes
beare
witnesse
vntoo
Christe
,
that
euery
one
which
beleeueth
in
him
,
receyueth
remission
of
sinnes
by
his
name
.
Now
,
that
the
largenesse
of
the
doctrine
,
conteyned
in
this
short
sentence
,
may
in
some
sorte
bée
considered
and
vnderstood
,
I
will
expound
the
woordes
in
order
.
First
of
all
therfore
,
least
any
man
might
doute
of
the
certeintie
of
this
doctrine
,
Peter
alledged
the
authoritie
of
the
Synode
,
or
generall
determination
of
all
the
Prophetes
and
Apostles
,
and
the
consente
of
the
vniuersall
Church
,
which
now
also
may
bée
set
against
our
aduersaries
,
when
they
yell
out
that
they
are
the
church
of
God
,
and
that
they
follow
the
consent
of
the
Churche
.
And
we
may
know
that
one self
same
doctrine
concerning
rightuousnesse
or
remission
of
sinnes
,
too
bée
giuen
fréely
for
Christ
our
mediatours
sake
,
was
alwayes
preached
in
the
church
of
the
Fathers
and
the
Prophetes
,
and
that
for
the
same
cause
chéefly
,
God
raysed
vp
Prophetes
,
that
they
should
bée
witnesses
&
interpreters
of
the
promise
,
according
as
the
testimonies
of
Moyses
&
the
rest
of
the
Prophetes
did
shew
.
Iohn
.
v.
If
ye
beléeued
Moyses
,
yée
would
beleue
me
,
for
he
hath
written
of
me
.
Ge.
iiij
.
&
xxij
.
&
Heb.
xj
.
By
fayth
Abel
offered
a
better
sacrifice
than
Cain
,
by
whiche
he
was
pronounced
rightuouse
by
the
witnesse
of
God.
Gen.
xij
.
&
xxij
.
&
Gal.
iij.
In
thy
seede
shall
all
nations
bée
blissed
,
not
in
séedes
as
in
many
,
but
in
thy
séede
,
as
in
one
,
whiche
is
Christe
.
Genesis
.
xv
.
Abraham
beleéeued
God
,
&
he
was
accounted
rightuous
.
Deut.
xviij
.
The
Lord
shal
raise
you
vp
a
prophet
,
hear
him
.
Psa.
xxxij
.
Blissed
ar
they
whose
sins
are
forgiuen
.
Esa.
xliij
.
I
am
he
that
wipeth
out
thine
iniquities
,
for
mine
own
sake
,
&
I
wil
not
remember
thy
sins
any
more
.
Ier.
xxxij
.
&
xxxiij
.
The
Lord
is
our
rightuousnesse
.
Dan.
ix
.
Hear
vs
for
the
lords
sake
.
Also
,
euerlasting
rightuousnesse
shal
bée
brought
in
.
&c.
Rom.
j.
The
Gospel
which
the
Lord
promised
by
his
Prophets
.
&c.
Secondly
,
he
defineth
mans
rightuousnesse
before
God
,
Thirdly
he
expresseth
the
efficient
forcing
cause
of
Iustification
,
when
he
sayeth
,
that
wée
receyue
forgiuenesse
of
sinnes
by
his
name
,
that
is
to
say
,
not
for
our
own
sorowfulnesse
,
for
our
owne
vertues
,
for
moonkish
merites
,
for
Masses
or
other
woorkes
.
This
Antithesis
or
matching
of
contraries
,
&
this
exclusiue
or
disbarring
,
is
to
bée
fastned
in
mens
mindes
with
great
héede
,
to
the
intent
the
honorable
title
of
redéemer
&
Iustifier
(
which
is
due
only
to
the
sonne
of
God
our
Lord
Iesu
Christe
)
may
be
giuen
vnto
him
,
and
that
the
consciences
which
are
throwen
downe
,
may
haue
assured
and
stedy
comfort
too
hold
by
.
Fourthly
let
the
vniuersall
part
of
spéeche
which
teacheth
that
God
in
is
very
déede
,
vpright
to
all
men
,
be
set
ageinst
the
temptacion
of
particularitie
.
And
let
such
like
sayings
be
ioyned
with
it
,
as
shew
that
al
which
repent
not
,
ar
reiected
of
God
togither
:
&
that
on
the
contrary
side
,
all
that
resort
vnto
Christ
,
do
assuredly
obtein
remission
of
sins
.
j.
Ti.
ij
.
God
wil
haue
al
men
saued
.
Io.
3.
So
god
loued
the
world
,
that
he
gaue
his
only
begotten
son
,
to
the
intent
that
euery
one
which
beleueth
in
him
shuld
not
perish
,
but
haue
life
euerlasting
.
He
that
beleueth
not
in
the
son
,
the
wrath
of
God
shal
abide
vpon
him
.
Fifthly
,
the
instrument
or
meane
wherby
we
may
acknowledge
Christes
person
&
benefites
,
&
both
receyue
&
apply
to
our selues
the
forgiuenesse
of
sinnes
offred
to
vs
by
him
,
is
only
faith
,
according
as
Peter
saith
here
,
that
euery
I
beleue
remission
of
sins
to
be
giuen
me
freely
for
Christs
sake
.
Thirdly
,
it
is
to
rest
vpon
Christ
the
Mediator
,
with
stedfast
trust
,
&
to
assure
a
mans
self
for
a
certeintie
,
that
his
sins
are
forgiuen
him
for
Christes
sake
,
&
that
he
is
in
Gods
fauor
,
&
that
God
accepteth
him
,
heereth
him
,
&
receyueth
him
to
euerlasting
life
for
Christs
sake
,
who
hath
suffered
and
is
risen
ageine
for
vs
,
and
not
for
our
owne
vertues
or
good
workes
.
Sixthly
,
let
the
obiect
of
faith
&
the
sum
of
the
whole
Gospel
(
which
is
lernedly
&
bréefly
comprehended
in
this
sermon
of
Peters
)
be
considered
.
For
he
saith
that
God
by
his
word
hath
brought
tidings
of
peace
through
Christ
,
who
is
lord
of
al.
First
therefore
he
comprehendeth
the
doctrine
concerning
the
person
of
Christ
,
in
the
word
Lord
,
namely
that
he
is
Iehoua
in
very
déede
,
and
by
nature
God
,
the
maker
and
Lord
of
Heauen
and
earth
,
&
of
all
thinges
that
are
in
them
,
as
it
is
sayd
,
I
am
the
Lord
,
and
this
is
my
name
,
I
will
not
giue
my
glorie
too
an
other
.
Now
the
name
of
Iehoua
is
attributed
too
Christ
in
Iere.
xxiij
,
&
xxxiij
.
Dan.
ix
.
Num.
xxj
.
Therfore
Christ
is
verely
,
&
by
nature
God.
Againe
he
comprehendeth
a
summe
of
the
doctrine
concerning
these
twoo
woordes
:
Remission
of
sinnes
,
and
peace
purchased
by
Christ
,
Wherin
hée
méeneth
not
bodyly
and
worldly
peace
,
but
the
appeasement
of
Gods
wrath
against
our
sinnes
,
attonement
with
God
,
quietnesse
and
ioy
of
conscience
in
all
aduersities
and
in
death
,
and
lastly
desire
too
mainteyne
outward
concord
and
peace
.
Thirdly
,
that
faith
is
not
only
a
bare
knowledge
of
the
persone
and
benefites
of
Christ
,
but
also
a
trust
settled
in
Christ
,
it
appeareth
openly
be
this
phrase
,
All
that
beleeue
in
him
.
For
it
is
well
doone
in
the
schooles
,
that
they
make
this
distinction
in
the
maner
of
spéeches
folowing
,
that
too
beléeue
of
God
,
is
to
beléeue
him
too
bée
,
to
beléeue
God
,
is
to
giue
credit
too
him
and
to
beléeue
his
woorde
,
and
to
beléeue
in
God
,
is
to
trust
in
him
,
too
stay
vppon
him
,
and
too
repose
the
whole
hope
of
our
saluation
in
him
.
These
six
places
conteyned
in
this
notable
sentence
of
Peter
:
To
him
doo
all
the
Prophetes
beare
witnesse
.
&c.
Let
the
studiouse
sorte
consider
,
and
ioyne
thereuntoo
a
summe
of
the
doctrine
,
concerning
the
Iustifying
of
man
before
God
,
out
of
the
writinges
that
comprehended
the
substaunce
of
the
Christen
doctrine
.
Vppon
Trinity
Sunday
.
The
Epistle
.
Rom.
xj
.
O
The
deepenesse
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
,
how
vnsercheable
are
his
iudgementes
,
and
his
wayes
past
finding
out
?
for
who
hath
knowen
the
minde
of
the
Lorde
,
or
who
hath
bin
of
counsell
with
him
?
Eyther
who
hathe
giuen
vntoo
him
first
,
and
he
shall
bee
recompenced
ageine
?
For
of
him
,
and
through
him
,
and
in
him
are
all
things
.
Too
him
bee
glory
for
euer
.
Amen
.
The
disposement
of
this
Sermon
concerning
the
Trinitie
.
THe
first
and
chéefe
care
of
all
men
ought
too
bée
too
knowe
-
1
What
God
is
.
-
2
That
there
is
but
one
God
only
.
-
3
That
there
are
thrée
persons
in
the
one
being
or
in
the
one
substance
of
the
Godhead
,
the
father
,
the
sonne
,
&
the
holy
ghost
,
and
of
either
of
their
properties
and
differences
.
First
,
what
God
is
.
GOd
wil
haue
his
béeing
and
wil
knowne
too
men
this
only
But
the
summe
of
the
Doctrine
concerning
the
béeing
of
the
Godhead
which
the
vsuall
description
of
God
compriseth
,
is
this
.
God
is
a
béeing
or
substance
spirituall
,
vnderstanding
,
euerlasting
,
This
definition
is
compacted
out
of
many
recordes
of
Gods
woord
,
which
may
bée
plenteously
enlarged
.
And
it
consisteth
of
foure
members
.
First
it
reckeneth
vp
in
order
the
twelue
properties
peculiar
too
the
béeing
of
God.
Secondly
,
it
reciteth
the
thrée
persons
&
the
differences
of
them
.
Thirdly
it
declareth
the
operations
of
God
and
his
creation
,
&
preseruation
of
all
things
.
And
fourthly
it
sheweth
the
chusing
of
his
eternal
church
,
by
which
he
wil
be
knowne
&
magnified
.
The
second
place
.
THat
there
is
but
one
God
,
euen
the
sounder
sort
of
the
heathen
(
being
conuicted
by
demonstrations
taken
of
the
orderlynesse
of
causes
in
nature
,
)
haue
taught
.
And
woorthy
of
remembraunce
are
these
sentences
.
There
is
one
God
onely
,
and
there
is
none
other
God.
Also
,
there
is
but
one
God
,
wyse
,
mightie
,
and
there
withall
blissefull
.
And
ageine
:
there
must
needes
bee
some
one
thing
,
and
that
immortall
,
whoo
was
the
first
mouer
of
all
things
,
and
which
preserueth
them
nowe
in
good
gouernance
.
The
rule
of
many
is
not
good
,
let
there
bee
but
one
gouernour
.
Notwithstanding
,
contrary
too
this
opinion
knowne
too
The
third
place
,
concerning
the
three
persons
in
the
one
,
being
or
substance
of
the
Godhead
.
NOw
although
mans
reason
bée
offended
,
and
cannot
vnderstand
that
the
sonne
of
God
our
Lord
Iesus
Christ
is
verely
&
by
nature
God
,
equal
with
God
the
father
,
is
writen
in
the
first
&
fifth
chapters
of
Iohn
,
wher
there
be
.x.
proofes
recited
in
order
.
Now
let
the
godly
in
their
prayers
&
in
all
their
thoughts
vpon
God
,
haue
before
theyr
eyes
the
descriptions
and
differences
of
the
thrée
persons
.
The
father
is
the
first
person
of
the
Godhead
,
which
from
The
Sonne
is
the
second
person
of
the
Godhed
,
begotten
The
holy
Ghost
is
the
third
person
of
the
Godhed
,
euerlastingly
The
differences
of
the
persons
which
God
hath
disclosed
in
his
woord
,
are
of
thrée
sortes
.
The
first
is
taken
of
the
properties
of
the
peculiar
marks
of
the
persons
,
or
of
their
woorkes
inwardly
,
or
their
inward
operations
.
The
father
is
the
welspring
of
the
Godhead
,
hauing
his
But
the
sonne
hath
his
béeing
communicated
too
him
of
And
the
holy
Ghost
hath
his
béeing
communicated
of
the
The
second
difference
is
of
the
outward
manifestation
of
them
,
made
in
the
Baptim
of
Chryst
and
at
other
tymes
.
The
eternal
father
disclosed
himselfe
&
made
a
difference
betwéene
himselfe
and
the
sonne
by
this
saying
:
This
is
my
beloued
sonne
in
whom
Idelyght
.
The
Sonne
tooke
vppon
him
mannes
nature
,
and
dwelt
among
vs
,
and
béecame
a
Sacrifyse
,
and
rose
ageyne
from
Death
.
The
holy
Ghost
appéered
in
the
shape
of
a
Dooue
,
and
in
the
likenesse
of
firie
tungs
.
Act.
ij
.
The
third
is
of
the
office
of
eche
person
.
The
father
sendeth
the
sonne
and
the
holy
Ghost
,
&
woorketh
The
sonne
is
sent
by
the
father
,
too
bring
abrode
the
gospel
The
holy
Ghost
is
sent
of
the
father
and
the
sonne
,
that
But
forasmuch
as
the
whole
doctrine
of
this
feastful
day
concerning
the
vnitie
of
beeing
,
and
the
trinitie
of
persons
in
the
Godhead
all
of
one
substance
and
one
euerlastingnesse
,
is
comprehended
and
set
out
with
singular
lyghtsomnesse
of
woordes
,
in
the
Créede
which
is
vsed
in
the
Church
vnder
the
name
of
Athanasius
:
I
exhort
my
héerers
too
learne
that
whole
Créede
by
heart
,
and
too
set
it
continually
before
theyr
eyes
,
as
the
rule
of
the
true
méening
and
of
the
Faythe
of
this
Article
.
The
Creede
of
Athanasius
.
WHosoeuer
wil
bée
saued
▪
before
all
things
it
is
necessarie
that
he
holde
the
catholike
Faith.
Which
fayth
except
euery
one
doo
kéepe
holy
and
vndefiled
:
without
doubt
he
shall
perish
euerlastingly
.
And
the
catholike
fayth
is
this
:
that
wée
woorship
one
God
in
Trinitie
,
and
Trinitie
in
vnitie
.
Neyther
confounding
the
persons
:
nor
deuyding
the
substaunce
.
For
ther
is
one
person
of
the
father
,
another
of
the
sonne
:
and
another
of
the
holy
ghost
.
But
the
Godhead
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghoste
is
all
one
:
the
glory
equall
,
the
Maiestie
coeternall
.
Such
as
the
father
is
,
such
is
the
sonne
:
and
such
is
the
holy
ghost
.
The
father
vncreate
,
the
sonne
vncreate
:
and
the
holy
ghost
vncreate
.
The
father
incomprehensible
,
the
sonne
incomprehensible
:
and
the
holy
ghost
incomprehensible
.
The
father
eternall
,
the
sonne
eternall
:
and
the
holy
ghost
eternall
.
And
yet
they
are
not
thrée
eternals
:
but
one
eternall
.
As
also
there
bée
not
thrée
incomprehensibles
,
nor
thrée
vncreated
:
but
one
vncreated
,
and
one
incomprehensible
.
So
likewise
is
the
father
almightie
,
the
sonne
almightie
:
and
the
holy
ghost
almightie
.
And
yet
they
are
not
thrée
almighties
:
but
one
almighty
.
So
the
father
is
God
,
the
sonne
is
God
:
and
the
holye
ghost
is
God.
And
yet
are
they
not
thrée
Gods
:
but
one
God.
So
likewise
is
the
father
Lord
,
the
sonne
Lord
:
and
the
holy
ghost
Lord.
And
yet
not
thrée
Lordes
:
but
one
Lord.
For
lyke
as
wée
bée
compelled
by
the
Christian
veritie
:
too
acknowledge
euery
person
by
himselfe
,
too
bée
God
and
Lorde
.
So
are
wée
forbidden
by
the
Catholike
religion
:
too
say
there
bée
thrée
Gods
or
thrée
Lordes
.
The
father
is
made
of
none
:
neither
created
nor
begotten
.
The
sonne
is
of
the
father
alone
:
not
made
nor
created
,
but
begotten
.
The
holy
ghost
is
of
the
father
and
of
the
sonne
:
neyther
made
,
nor
created
,
nor
begotten
,
but
procéeding
.
So
there
is
one
father
,
not
thrée
fathers
,
one
sonne
,
not
thrée
sonnes
:
one
holy
Ghost
,
not
thrée
holy
Ghostes
.
And
in
this
Trinitie
,
none
is
afore
or
after
other
:
none
is
greater
nor
lesse
than
an
other
.
But
the
whole
thrée
persons
:
bée
coeternall
together
and
coequall
.
So
that
in
al
things
as
is
aforsayd
:
the
vnitie
in
Trinitie
,
and
the
Trinitie
in
vnitie
,
is
too
bée
woorshypped
.
He
therefore
that
wyll
bée
saued
:
must
thus
thinke
of
the
Trinitie
.
Furthermore
,
it
is
necessary
too
euerlasting
saluation
:
that
he
also
béeléeue
ryghtly
in
the
Incarnacion
of
our
Lord
Iesu
Chryst
.
For
the
ryght
Faythe
is
,
that
wée
béeléeue
and
confesse
:
that
our
Lord
Iesus
Chryste
,
the
sonne
of
God
,
is
God
and
man
.
God
of
the
substaunce
of
the
father
,
béegotten
béefore
the
worldes
:
and
man
of
the
substaunce
of
his
mother
,
borne
in
the
world
.
Perfect
God
,
and
perfect
man
:
of
a
reasonable
soule
:
and
humaine
flesh
subsisting
.
Equall
too
the
father
,
as
touching
his
Godhead
:
and
inferiour
too
the
father
,
touching
his
manhoode
.
Who
although
hée
bée
God
and
man
:
yet
hée
is
not
two
,
but
one
Chryst
.
One
,
not
by
conuersion
of
the
Godhead
intoo
flesh
:
but
by
taking
of
the
manhoode
intoo
God.
One
altoogither
,
not
by
confusion
of
substance
:
but
by
vnitie
of
persone
.
For
as
the
reasonable
soule
and
flesh
is
one
man
:
so
God
and
man
is
one
Chryst
.
Who
suffered
for
our
saluation
:
descended
intoo
hell
,
rose
ageyn
the
third
day
from
the
dead
.
He
ascended
intoo
heauen
,
he
sitteth
on
the
ryght
hand
of
the
father
,
God
almightie
:
from
whence
he
shall
come
too
iudge
the
quicke
and
the
dead
.
At
whose
comming
all
men
shall
ryse
ageyn
with
their
bodyes
:
and
shal
giue
accompt
for
their
owne
workes
.
And
they
that
haue
doone
good
,
shall
goe
intoo
lyfe
euerlasting
:
and
they
that
haue
done
euill
,
intoo
euerlasting
fire
.
This
is
the
Catholike
fayth
:
which
except
a
man
beléeue
faythfully
,
he
can
not
be
saued
.
Vppon
the
first
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Iohn
.
iiij
.
DEerely
beloued
,
let
vs
loue
one
another
:
for
loue
commeth
of
God.
And
euery
one
that
loueth
,
is
borne
of
God
,
and
knoweth
God.
Hee
that
loueth
not
,
knoweth
not
God
:
for
God
is
loue
.
In
this
appeareth
the
loue
of
god
too
vs
warde
,
bycause
that
God
sent
his
onely
begotten
sonne
intoo
the
world
,
that
wee
myght
liue
through
him
.
Herein
is
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
,
and
sent
his
sonne
too
bee
the
agreement
for
our
sinnes
.
Deerely
beloued
,
if
God
so
loued
vs
,
we
ought
also
one
to
loue
another
.
No
man
hath
seen
God
at
any
tyme
.
If
wee
loue
one
another
,
GOD
dwelleth
in
vs
,
and
his
loue
is
perfect
in
vs
.
Hereby
knowe
we
that
we
dwell
in
him
and
hee
in
vs
,
bycause
he
hath
giuen
vs
of
his
spirite
.
And
wee
haue
seen
,
and
doo
testifye
that
the
Father
sent
the
sonne
too
bee
the
Sauiour
of
the
world
:
whosoeuer
confesseth
that
Iesus
is
the
sonne
of
God
,
in
him
dwelleth
God
,
and
hee
in
God.
And
wee
haue
knowen
and
beleeued
the
loue
that
God
hath
too
vs
.
God
is
loue
,
and
hee
that
dwelleth
in
loue
,
dwelleth
in
God
▪
and
God
in
him
.
Herein
is
the
loue
perfecte
in
vs
,
that
wee
should
trust
in
the
daye
of
iudgement
.
For
as
he
is
,
euen
so
are
wee
in
this
world
.
There
is
no
feare
in
loue
,
but
perfect
loue
casteth
out
feare
:
for
feare
hath
paynefulnesse
.
Hee
that
feareth
,
is
not
perfite
in
loue
.
Wee
loue
him
,
for
hee
loued
vs
first
.
If
a
man
say
:
I
loue
God
,
and
yet
hate
his
brother
,
he
is
a
lyer
.
For
how
can
he
that
loueth
not
his
brother
whom
he
hath
seen
,
loue
GOD
whom
he
hath
not
seen
?
And
this
commaundement
haue
wee
of
him
:
that
he
which
loueth
God
,
should
loue
his
brother
also
.
The
disposement
.
THe
state
of
this
Epistle
is
a
doctrine
concerning
the
loue
of
God
and
of
our
neyghbour
.
The
greatest
part
of
Iohns
whole
Epistle
is
employed
vppon
twoo
places
:
In
exhorting
too
fayth
whiche
is
settled
in
the
louingnesse
or
mercie
of
GOD
,
who
forgiueth
sinnes
for
his
sonne
our
Lord
Iesus
Chrystes
sake
,
and
escheweth
corruptions
of
the
true
doctrine
concerning
the
sonne
of
god
:
And
vntoo
new
obedience
or
loue
towardes
GOD
and
our
neyghbour
.
For
too
this
purpose
chéefly
did
Iohn
wryte
this
Epistle
,
too
roote
out
this
common
errour
out
of
mennes
myndes
,
who
(
when
they
héere
that
wée
are
iustifyed
by
faith
alone
for
Chrystes
sake
)
doo
gather
thereuppon
,
that
good
woorkes
are
not
néedfull
,
and
that
it
skilles
not
after
what
sort
wée
liue
,
Iohn
therefore
teacheth
that
wée
attayne
remission
of
sinnes
and
are
clenzed
from
our
sinnes
,
not
for
our
owne
good
woorkes
,
but
by
fayth
through
the
frée
loue
&
mercie
of
God
,
and
the
only
blud
of
the
sonne
of
God
:
howbeit
that
this
fayth
must
of
necessitie
woorke
effectually
by
loue
towardes
God
and
our
neyghbour
,
as
is
sayd
more
at
large
in
the
doctrine
of
iustification
and
good
woorkes
.
Now
there
are
in
the
Epistle
of
this
Sunday
,
thrée
places
too
bée
chéefly
considered
.
-
1
Of
Gods
loue
toowardes
vs
,
which
is
the
foundation
of
our
rightuousnesse
and
euerlasting
saluation
▪
-
2
Of
our
loue
towardes
God
and
our
neyghbour
.
-
3
Of
the
childly
awe
and
the
slauish
feare
.
The
first
place
.
MOst
graue
and
most
woorthy
too
bée
imprinted
in
the
iunermost
bowels
of
our
hartes
,
is
the
first
sentence
of
this
Epistle
,
which
setteth
foorth
a
summe
of
the
whole
Gospell
,
and
a
most
swéete
comfort
in
all
troubles
and
sorowes
.
God
is
loue
,
and
hee
that
dwelleth
in
loue
dwelleth
in
God
,
&
But
first
and
formost
let
the
Readers
consider
,
that
this
saying
of
Iohns
agréeth
fully
with
Chrystes
sermon
,
Ioh.
iij.
God
so
loued
the
world
that
he
gaue
his
only
begotten
sonne
,
too
the
intent
that
al
which
beléeue
in
him
should
not
perish
,
but
haue
lyfe
euerlasting
.
God
is
loue
,
that
is
too
say
,
God
loueth
mankynde
in
very
déed
and
earnestly
,
and
hath
vttered
his
infinite
and
vnspeakable
loue
toowardes
vs
,
by
this
notable
token
,
that
he
hath
not
spared
his
only
begotten
sonne
,
but
hath
giuen
him
for
vs
all
.
Like
as
a
little
before
the
woordes
of
this
dayes
Epistle
,
it
is
sayd
,
Herein
is
the
loue
,
not
that
wée
loued
God
,
but
that
he
loued
vs
,
and
sent
his
only
begotten
sonne
too
make
agréement
for
our
sinnes
.
This
excéeding
great
goodnesse
This
trust
settled
in
the
loue
or
good
will
of
God
embracing
So
Moyses
standing
at
the
red
Sea
,
so
Ezechias
and
Esay
The
second
place
,
Of
louing
God
and
our
neyghbour
.
LEt
vs
loue
him
,
bycause
he
hath
loued
vs
first
.
By
wonderfull
Loue
towardes
God
,
is
a
burning
fyre
of
longing
,
wherewith
And
there
bée
three
causes
recited
in
this
Epistle
,
where
The
first
is
the
true
,
earnest
,
and
infinite
loue
of
God
towardes
The
second
is
the
most
streigth
commaundement
of
God
The
third
is
the
most
ample
dignitie
and
profitablenesse
.
The
loue
of
a
mannes
brother
or
neyghbour
comprehendeth
Of
all
these
vertues
which
are
apparant
too
bée
partes
of
neyghbourly
loue
,
a
man
myght
speake
in
order
,
if
this
place
were
appoynted
for
the
full
opening
of
them
.
But
as
nowe
it
suffyseth
too
haue
poynted
out
the
chéef
poyntes
of
this
most
large
doctrine
,
as
they
are
applyed
too
the
Text
of
this
present
Epistle
.
The
third
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Peter
.
v.
SVbmit
your selues
euery
man
one
to
an
other
:
knitte
youre selues
togyther
in
lowlynesse
of
mynde
.
For
God
resisteth
the
proude
,
and
giueth
grace
to
the
humble
.
Submit
your selues
therfore
vnder
the
mightie
hande
of
God
,
that
he
may
exalt
you
when
the
tyme
is
come
.
Cast
all
your
care
vpon
him
:
for
he
careth
for
you
.
Bee
sober
,
and
watche
:
for
your
aduersery
the
diuel
,
as
a
roaring
Lyon
walketh
about
,
seeking
whome
he
may
deuoure
,
whome
resiste
stedfast
in
the
faythe
:
knowing
that
the
same
afflictions
are
appoynted
vntoo
your
brethren
,
that
are
in
the
worlde
.
But
the
God
of
all
grace
whiche
hath
called
vs
vntoo
his
eternall
glorie
by
Chryste
Iesu
,
shall
his
owne
selfe
(
after
that
yee
haue
suffered
a
little
affliction
)
make
you
perfecte
,
settle
,
strength
,
and
stablishe
you
.
To
him
be
glorie
and
dominion
for
euer
and
euer
.
Amen
.
The
disposement
.
THis
Epistle
perteyneth
to
the
kinde
of
cases
that
persuade
or
dissuade
.
For
it
is
an
exhortation
to
practise
lowlynesse
,
and
to
beware
of
the
diuels
snares
.
The
argumentes
are
taken
of
the
honestnesse
,
of
the
profytablenesse
,
and
of
the
easynesse
or
possiblenesse
of
the
matter
.
The
cheef
places
of
doctrine
are
twoo
.
-
1
Of
lowlynesse
wherof
a
part
is
Fayth
settled
vpon
God
,
and
beléeuing
that
God
hath
care
of
a
man
in
his
troubles
.
-
2
Of
the
craftes
of
the
diuell
,
which
are
too
bée
kept
oft
by
sobrietie
and
watchfulnesse
,
and
driuen
away
by
stedfast
fayth
and
prayer
.
The
first
place
.
An
exhortation
too
Lowlynesse
.
THe
pryde
which
the
diuell
breathed
into
our
first
parents
Ageinst
this
vice
is
set
the
vertue
Lowlynesse
,
or
humilitie
,
which
Peter
in
this
place
willeth
vs
to
pitch
downe
into
the
very
bottom
of
our
harts
,
and
too
kepe
it
in
oure
mynde
as
it
were
fast
tyde
with
a
sure
knot
.
And
humilitie
or
lowlynesse
is
a
vertue
wherby
we
acknowledging
our
owne
infirmitie
in
the
feare
of
God
,
are
not
proude
:
but
with
a
true
hart
doo
submit
our selues
too
God
,
bothe
in
executing
the
duties
of
our
vocation
vpon
confidence
of
Gods
help
,
and
in
performing
obedience
in
punishments
&
tribulations
,
and
also
in
yeelding
due
honor
vnto
others
.
By
this
definition
it
is
euident
,
that
in
this
one
woord
humilitie
or
lowlynesse
are
conteyned
many
vertues
:
that
is
to
wit.
j.
The
feare
of
God.
ij
.
Modestie
or
myldnesse
.
iij.
Faith
settled
vpon
the
good
wil
&
help
of
god
.
iiij
.
Diligence
.
v.
Patience
obeying
God
mekely
&
with
a
quiet
mynde
in
bearing
out
aduersities
.
vj.
Reuerence
.
Of
euery
one
of
which
let
the
methodical
or
orderly
expositions
be
fetched
out
of
the
declaration
of
the
ten
commaundements
.
From
thence
also
to
the
setting
forth
of
this
sermon
of
Peters
,
let
there
be
fetched
the
eyght
causes
or
argumentes
whiche
ought
to
moue
and
inflame
euery
man
to
the
earnest
embracing
of
true
lowlynesse
,
and
too
the
vtter
eschuing
of
pride
.
Peter
vseth
in
this
place
thrée
argumentes
.
First
,
of
honestnesse
,
or
the
commandement
of
god
.
Haue
For
seing
that
God
through
his
wisdom
&
rightuousnesse
hath
stablished
this
order
in
mans
life
,
the
one
shuld
serue
an
others
turn
&
be
subiect
one
to
an
other
,
as
Peter
sayd
a
litle
afore
,
submit
your selues
al
of
you
one
to
another
,
&
seing
that
of
determinate
purpose
according
to
his
fatherly
goodnesse
,
he
either
punisheth
vs
instly
for
our
deserts
,
or
else
exerciseth
vs
with
tribulations
for
our
tryal
:
It
is
our
dutie
,
not
to
striue
ageinst
God
,
but
paciently
&
with
a
willing
&
quiet
hart
to
submit
our selues
to
his
fatherly
good
will
,
&
to
obey
his
almighty
power
.
For
Gods
hand
is
strong
inough
,
not
only
to
beate
down
the
proud
,
but
also
too
lift
vp
the
lowly
and
afflicted
,
like
as
he
ouerthrew
the
proud
&
stifnecked
Pharao
,
&
raysed
the
lowly
Ioseph
out
of
prison
to
the
height
of
the
kingdom
of
Egypt
.
Of
the
profitablenesse
.
For
God
giueth
grace
to
the
lowly
,
On
the
contrary
side
,
God
resisteth
the
proud
,
&
tumbling
them
Aiax
,
Apryes
,
Pompey
,
Cesar
,
Antonie
,
and
others
without
number
,
shew
.
For
as
Christ
sayth
in
Luke
.
xvj
.
It
is
abhomination
before
God
what
soeuer
is
lofty
in
this
worlde
.
And
God
delyghtes
to
ouerthrowe
all
clymbers
vp
on
hye
.
Of
the
easynesse
or
possiblenesse
.
For
whereas
in
troubles
&
miseries
mens
harts
tremble
,
&
through
thoughtfulnesse
for
their
deliuerance
&
getting
out
agein
,
&
for
other
things
that
may
befal
them
afterward
,
are
tormented
with
fearfulnes
&
sorow
:
It
is
a
very
hard
thing
to
be
humbled
vnder
the
mighty
hand
of
God
with
a
peaceable
&
quiet
mynd
,
&
to
obey
gods
wil
without
grudging
or
repining
.
Peter
therfore
willeth
vs
to
cast
out
of
our
mynds
this
thoughtfulnesse
&
trembling
of
hart
distrusting
in
God
,
&
with
stedfast
assurance
of
hart
to
settle
our selues
vpon
gods
mercifulnesse
&
fauor
,
&
without
trembling
or
fearfulnes
in
perils
to
lean
vnto
the
sound
rock
Christ
with
a
quiet
&
gladsom
hart
:
&
not
to
step
aside
from
gods
commandement
,
&
the
néedful
duties
of
our
calling
for
vncerten
hope
or
fear
of
the
falling
out
of
things
:
like
as
Moises
standing
at
the
red
sea
,
Daniel
when
he
shold
be
cast
to
the
lions
,
the
Apostles
preaching
the
gospel
,
Luther
in
the
time
of
the
assembly
at
Auspurge
and
in
the
whole
course
of
his
cause
,
did
cast
their
care
vppon
the
Lord
,
and
went
manfully
through
with
the
works
of
their
vocation
.
Thesame
thing
doth
Christ
command
.
Math.
vj.
First
seke
the
kingdom
of
God
,
and
be
not
thoughtful
for
to
morow
,
sufficient
for
the
day
is
the
trauel
therof
.
Of
present
things
haue
thou
regarde
,
Let
God
alone
with
afterward
.
The
second
parte
of
the
Epistle
.
YOur
aduersary
the
diuel
goth
about
like
a
roring
lion
seeking
The
diuel
kepeth
continual
vnproclaimed
,
&
vnreconcilable
war
ageinst
the
church
,
&
euery
godly
person
,
whose
destruction
he
practiseth
both
of
body
&
soul
by
most
traytrous
crafts
and
vnmeasurable
crueltie
,
lyke
a
hungerstaruen
Lyon.
Therfore
euery
godly
man
must
(
like
a
good
souldier
)
stand
continually
in
battell
ray
,
armed
with
the
complet
harnesse
of
God
,
the
description
wherof
must
be
borowed
out
of
the
sixth
chapter
of
the
Ephesians
to
set
out
this
place
of
Peter
.
There
are
fiue
special
kindes
of
policie
wherwith
Satan
goeth
about
to
assault
men
vnwares
,
and
too
driue
them
intoo
sinne
and
fallyngs
,
and
intoo
eternall
destruction
,
and
so
too
deuoure
them
.
First
,
he
puts
intoo
their
mynds
vngodly
thoughts
,
as
Samosetanns
,
Arius
and
Fotinus
,
with
colourable
and
false
opinions
concerning
the
Sonne
of
God.
Secondly
,
in
mens
willes
and
harts
he
nourisheth
and
confirmeth
the
sinfull
inclinations
and
affections
of
corrupted
nature
,
as
carelesnesse
and
neglecting
of
Gods
wrath
and
iudgement
,
distrust
in
God
,
pryde
,
enuyousnesse
,
lewd
loue
,
hatred
,
slouthfulnesse
.
&c.
Like
as
in
Cain
and
Saule
he
encreased
spytefulnesse
and
malice
:
In
Iudas
couetousnesse
:
In
Paris
the
heats
of
lecherie
:
In
Tyberius
dissimulation
and
cruelnesse
:
In
a
scholer
,
loytering
and
lazynesse
.
&c.
Thirdly
he
trumpeth
in
theyr
ways
with
enticementes
&
occasions
of
fallings
,
that
is
too
wit
,
agréeablenesse
of
persons
,
and
fitnesse
of
tymes
and
places
,
which
stirre
vp
the
sinfull
inclinations
of
Nature
,
and
minister
easy
and
speedy
way
too
offende
:
as
vnto
scholers
he
offereth
lewde
company
,
whereby
they
are
often
led
away
from
applying
&
continuing
theyr
studies
into
vitteling
houses
,
too
feastes
,
games
,
gaddings
too
&
froo
a
nightes
,
and
other
foule
disorders
.
When
Dauid
was
ydle
,
he
set
before
him
Bethsabée
washing
hirselfe
.
And
he
egged
ambitious
Absolon
foreward
,
with
hope
of
obteyning
his
Fathers
kingdome
.
Fourthly
,
he
endéeuereth
to
quench
the
fayth
of
most
men
by
aduersities
,
as
by
pouertie
,
contempt
,
diffamacions
,
diseases
,
banishmentes
,
tormentes
of
body
,
and
all
the
persecutions
that
Tyrauntes
and
the
worlde
can
deuise
.
Of
these
kindes
of
policies
chéefly
,
doth
Peter
make
mencion
in
this
place
,
&
he
comforteth
the
godly
,
both
by
the
example
of
all
the
brotherhood
in
the
world
,
or
of
all
the
Church
and
the
godly
:
and
also
with
the
shorte
continuaunce
of
theyr
troubles
:
&
specially
with
the
helpe
of
God
who
vndershoreth
,
hartneth
&
strengthneth
mens
minds
,
that
they
should
not
faint
,
as
it
is
sayd
,
j.
Cor.
x.
God
is
faithfull
,
who
suffereth
vs
not
too
bée
tempted
aboue
our
power
,
but
with
the
temptacion
maketh
a
way
out
,
that
wée
may
endure
it
.
Fifthly
,
the
Diuell
weakeneth
and
ouerthroweth
many
mo
with
prosperitie
,
fauour
of
Noble
men
,
wealthynesse
,
proinotion
,
ydlenesse
,
pleasures
.
&c.
For
in
prosperitie
by
little
and
little
the
regard
of
Gods
displeasure
,
and
the
feare
of
his
iudgement
ware
faint
and
are
quenched
.
Wherefore
when
the
feare
of
God
(
whiche
is
as
it
were
the
kéeper
of
all
the
other
vertues
)
is
remoued
,
mennes
mindes
doo
easly
giue
bridle
too
their
sinful
lustes
,
and
yeld
to
the
Diuell
who
plyeth
them
with
occasions
of
fallings
,
as
Dauid
,
Salomon
,
&
others
without
number
haue
falne
in
ydlenesse
and
prosperitie
.
And
these
sayinges
are
well
knowen
:
prosperitie
weakeneth
the
mindes
euen
of
the
wise
.
Also
ydlenesse
bréedeth
sinne
.
Moreouer
,
The
sinne
of
sloth
hath
many
a
snare
,
to
snarle
in
those
that
carelesse
are
.
And
ageyne
.
When
men
bee
voyd
of
greef
,
and
set
vppon
the
mery
pin.
Theyr
harts
open
,
&
the
feend
with
plesant
crafts
creepesin
.
Hitherto
wée
haue
spoken
of
the
maners
of
the
temptacions
The
first
of
these
is
watchfulnesie
which
must
ridde
a
So
in
the
first
kinde
of
temptacions
,
when
the
Diuell
The
second
.
Many
slyghtes
of
that
Diuell
,
&
many
sinnes
The
third
&
chéef
defence
ageinst
the
slights
of
sathan
,
(
&
The
fourth
is
,
the
example
of
brotherhoode
,
or
of
all
the
The
fifth
is
,
the
God
of
all
grace
,
who
hath
called
vs
to
Vppon
the
fourth
Sunday
after
Trinitie
.
¶
The
Epistle
.
Rom.
viij
.
YF
we
be
sonnes
,
we
are
also
heyres
,
the
heyres
I
meane
of
God
,
and
heyres
annexed
with
Christ
:
yf
so
be
that
wee
suffer
with
him
,
that
wee
may
also
be
glorified
with
him
.
For
I
suppose
that
the
afflictions
of
this
life
,
are
not
worthy
of
the
glory
which
shal
be
shewed
vppon
vs
.
For
the
feruent
desire
of
the
creature
,
abideth
loking
when
the
sonnes
of
God
shall
appere
,
because
the
creature
is
subdued
to
vanitie
against
the
wil
therof
:
but
for
his
wil
which
hath
subdued
it
in
hope
.
For
the
same
creature
,
shall
bee
deliuered
from
the
bondage
of
corruption
into
the
glorious
libertie
of
the
sonnes
of
God.
For
wee
know
that
euery
creature
groneth
with
vs
also
,
and
trauayleth
in
payne
euen
vntoo
this
time
.
Not
onely
it
,
but
euen
wee
also
whiche
haue
the
firste
frutes
of
the
spirite
mourne
in
our selues
,
and
wayte
for
(
the
adoption
)
euen
the
deliueraunce
of
our
bodyes
.
For
wee
are
saued
by
hope
.
But
hope
that
is
seene
,
is
no
hope
.
For
howe
can
a
man
hope
for
that
which
he
seeth
?
But
and
yf
we
hope
for
that
we
see
not
:
then
do
we
with
patience
abide
for
it
.
Likewise
the
spirite
also
helpeth
our
infirmities
.
For
wee
know
not
what
to
desire
as
we
ought
:
but
the
sprite
maketh
intercession
mightily
for
vs
with
gronings
,
which
can
not
be
expressed
with
toong
.
And
he
that
searcheth
the
heartes
,
knoweth
what
is
the
meaning
of
the
sprite
:
for
he
maketh
intercession
for
the
Sainctes
,
according
too
the
pleasure
of
God.
The
disposement
.
THis
Epistle
is
persuasiue
.
For
it
is
a
comforte
of
the
Church
vnder
the
Crosse
in
this
life
.
The
proposition
or
ground
of
it
,
is
.
The
godly
must
beare
the
crosse
or
suffer
tribulation
paciently
and
quietly
.
The
arguments
of
comfort
are
six
.
THe
first
is
vppon
the
efficient
cause
or
the
order
established
by
God
,
and
also
vppon
the
example
of
Gods
sonne
.
All
godly
men
are
bound
to
obey
Gods
wisdome
,
and
Iustice
méekely
and
reuerently
.
But
Gods
wisedom
hath
appoynted
this
order
,
that
al
Now
this
conditionall
phrase
,
If
wee
suffer
with
him
,
signifieth
not
a
cause
or
desert
,
but
the
order
stablished
by
God
,
that
he
whiche
desireth
to
come
to
the
marke
of
life
and
glorie
euerlasting
,
should
paciently
endure
the
peynes
and
troubles
of
so
short
and
needfull
a
iourney
.
For
eternall
life
is
giuen
fréely
for
the
sonne
of
Gods
sake
,
as
it
is
sayd
in
Ro.
vj.
Iohn
.
iij.
and
.vj.
&c.
And
in
this
place
he
sayth
expressely
,
that
our
afflictions
are
not
woorthy
or
deserue
not
the
glorie
to
come
.
The
second
&
chéef
argument
is
grounded
vpon
the
end
After
the
crosse
&
tribulacions
of
the
godly
,
there
shall
assuredly
ensue
to
them
a
most
ioyfull
end
,
and
eternall
gladnesse
and
glorie
,
wherwith
we
shal
be
crowned
after
wée
haue
wrestled
out
of
all
miseries
:
and
enioying
the
sight
&
companie
of
God
&
his
Church
,
we
shal
be
filled
with
the
light
&
wisdome
of
God
euerlastingly
:
For
to
al
those
that
exercise
godlinesse
,
the
ende
shall
bée
moste
swéete
.
Ergo
wée
must
in
this
very
shorte
race
of
our
lyfe
,
paciently
and
with
willing
mindes
,
endure
some
troubles
of
so
needfull
a
iourney
.
Paule
enlargeth
the
minor
by
a
comparison
of
things
The
3.
argument
is
grounded
vpon
an
example
of
the
whole
nature
of
all
things
,
or
of
the
frame
of
the
whole
world
.
The
harmes
that
are
common
to
many
are
to
be
borne
All
the
whole
world
is
subiect
to
the
fondnesse
or
abuse
of
the
vngodly
,
&
to
the
thraldome
of
corruption
,
and
carefully
wayteth
for
deliueraunce
,
to
the
intent
it
may
serue
to
the
glorie
of
Gods
children
,
for
whom
it
was
made
.
Therefore
let
vs
also
suffer
the
common
miseries
the
quietlyer
,
&
beare
with
the
delay
.
For
afterward
no
doute
but
the
reuelacion
of
the
glorie
of
Gods
children
shall
follow
,
though
it
be
put
off
for
a
while
.
Haue
patience
then
a
while
and
stay
:
great
profites
springs
of
small
delay
.
He
enlargeth
this
minor
by
the
figure
Expolition
,
&
by
●eyning
a
person
,
in
that
he
sayeth
,
that
al
creatures
do
grone
&
endure
throwes
like
women
laboring
of
child
,
which
creatures
notwtstanding
do
want
sense
.
But
the
feeling
of
the
peyne
commeth
to
the
church
&
the
godly
,
which
grone
for
the
sorow
of
Ioseph
,
&
are
sory
that
the
vngodly
abuse
the
creatures
,
&
that
the
godly
are
afflicted
&
murthered
,
as
yf
I
shuld
say
,
that
the
very
walles
of
the
church
bewaile
Luther
,
it
were
as
much
to
say
,
as
the
godly
men
in
the
Church
lament
that
Luther
preacheth
no
more
in
that
place
.
The.
4.
is
grounded
vpon
the
example
of
the
Apostles
.
The
Ergo
they
are
too
bée
endured
patiently
.
The
fifth
argument
is
grounded
vppon
the
manner
of
Wée
are
saued
by
hope
,
that
is
to
wit
,
the
full
deliueraunce
We
are
saued
by
hope
,
Ergo
we
are
iustified
by
hope
,
and
not
by
fayth
onely
:
I
answer
:
I
deny
the
consequent
:
bycause
there
is
a
guyle
in
the
double
meening
of
the
woord
Saluation
.
For
in
the
maior
or
first
proposition
it
signifieth
remission
of
sins
,
or
reconcilement
to
God
,
&
the
heritage
of
eternall
lyfe
.
And
in
the
minor
or
second
proposition
,
it
signifieth
ful
deliuerance
from
all
euils
or
euerlasting
glorification
,
as
with
the
mouth
is
acknowledgment
of
saluacion
,
the
is
to
say
,
he
that
will
be
glorifyed
,
must
néedes
perseuer
.
The
vj.
argument
is
grounded
vppon
the
efficient
,
or
furthering
cause
or
vpon
possibilitie
.
For
mens
mindes
can
not
of
theyr
owne
strength
onely
yéeld
quiet
,
or
by
any
meanes
willing
obedience
too
God
,
specially
in
greate
troubles
.
And
therefore
the
holy
Ghoste
the
comforter
aydeth
vs
wretches
and
weakelings
,
and
as
it
were
stretcheth
out
his
hand
to
vs
as
wee
are
falling
,
and
holdeth
vs
vp
,
and
stayeth
vs
,
and
strengtheneth
vs
,
that
wée
may
bée
able
to
beare
out
the
burthen
layde
vppon
vs
,
like
as
hee
strengthened
Steuen
,
Iohn
Husle
,
Laurence
,
&
others
.
He
kindleth
our
mindes
to
true
prayer
,
and
ruleth
the
sighes
and
gronings
of
our
heartes
that
desire
too
bee
soone
dispatched
out
of
these
miseries
,
inclining
them
to
theyr
obedience
due
to
God
,
that
wée
may
pray
too
bée
deliuered
according
too
Gods
fatherly
good
will
,
and
not
after
our
owne
deuises
.
For
wée
know
not
what
to
pray
as
wée
ought
to
doo
.
But
he
taketh
pitie
of
our
ignorance
,
(
as
Bernard
sayeth
)
and
accepting
our
prayer
gently
,
giueth
not
that
thing
which
eyther
is
vtterly
vnprofitable
for
vs
,
or
not
néedefull
to
be
graunted
so
soone
.
But
as
for
the
prayer
,
it
shall
not
bee
vnfruteful
.
For
eyther
it
shal
obteyne
that
which
we
demaund
,
or
els
that
which
shall
bée
more
for
our
profite
:
like
as
a
Father
or
Phisician
doo
gently
graunt
,
not
all
things
that
the
childe
or
the
sicke
person
desire
,
but
suche
things
as
they
know
bée
méete
for
them
.
Vppon
the
sixth
Sunday
after
Trinitie
.
¶
The
Epistle
.
Rom.
vj.
WHat
shall
wee
say
then
?
Shal
wee
continue
in
sinne
,
that
there
may
be
abundance
of
grace
?
God
forbid
:
How
shall
wee
that
are
deade
as
touching
sinne
,
liue
any
longer
therein
?
Remember
yee
not
,
that
all
wee
which
are
baptysed
in
the
name
of
Iesu
Chryst
,
are
baptysed
too
dye
with
him
?
Wee
are
buryed
then
with
him
by
baptim
,
for
too
die
,
that
likewise
as
Christ
was
raysed
vp
from
death
by
the
glory
of
the
father
:
euen
so
wee
also
shoulde
walke
in
a
new
life
.
For
if
we
be
graft
in
death
like
vntoo
him
:
euen
so
shall
wee
bee
(
partakers
)
in
the
resurrection
:
knowing
this
that
our
olde
man
is
crucified
with
him
also
,
that
the
body
of
sinne
might
vtterly
bee
destroyed
,
that
hencefoorthe
wee
should
not
bee
seruaunts
vntoo
sinne
.
For
he
that
is
dead
,
is
iustified
from
sinne
.
Wherfore
,
if
wee
bee
dead
with
Chryst
,
wee
beleeue
that
wee
shal
liue
also
with
him
,
remembring
that
Chryst
beeing
raised
from
death
,
dyeth
no
more
.
Death
hath
no
more
power
ouer
him
.
For
as
touching
that
he
died
,
he
died
concerning
sinne
,
once
.
And
as
touching
that
hee
lyuteh
,
he
lyueth
vnto
God.
Likewise
imagine
yee
also
,
that
yee
are
dead
concerning
sinne
,
but
are
alyue
vntoo
God
throughe
Iesus
Chryst
our
Lord.
The
disposement
.
THis
Epistle
is
of
those
kind
of
cases
that
instruct
.
And
the
state
,
proposition
,
or
matter
wherof
it
entreateth
is
this
:
New
obedience
is
needful
:
or
,
As
many
as
are
baptised
Christians
,
and
iustified
by
faith
for
Chrystes
sake
,
muste
all
from
henceforth
eschue
sin
,
and
yeeld
new
obedience
agreing
with
Gods
will
,
or
else
,
Those
that
are
regenerated
must
doo
good
woorkes
.
This
proposition
confirmeth
he
with
thrée
arguments
gathered
out
of
the
place
of
causes
:
and
he
setteth
it
foorth
with
as
many
similitudes
taken
of
the
Baptim
,
of
death
,
and
buryall
of
Chryst
.
The
first
argument
is
of
the
finall
cause
of
iustification
.
For
this
cause
dooth
grace
surmount
aboue
sinne
,
and
for
this
cause
are
forgiuenesse
of
sinnes
and
the
holy
Ghost
giuen
vs
through
frée
mercy
:
that
sinne
and
death
should
bée
taken
from
vs
,
and
new
ryghtuousnesse
and
lyfe
bée
kindled
in
vs
.
All
Christians
or
as
many
of
vs
as
are
baptised
intoo
Iesus
Christ
,
haue
obteined
remission
of
sins
through
frée
mercy
for
Christes
sake
:
and
sin
is
dead
&
buried
in
vs
by
baptim
.
Ergo
it
is
of
necessitie
that
all
Christians
,
or
all
those
that
are
baptised
,
must
no
more
sin
héereafter
:
but
must
begin
a
new
obedience
and
life
agréeable
with
the
will
of
God.
The
second
argument
is
of
the
efficient
cause
.
That
which
is
dead
dooth
nothing
,
and
so
sinneth
not
.
Wée
are
dead
too
sin
,
that
is
too
say
,
sin
is
dead
or
released
and
abolished
:
yea
and
drowned
&
buried
in
baptim
,
that
is
to
wit
by
the
frée
remission
of
the
sin
,
and
by
the
imputacion
of
Christes
rightuousnesse
,
&
by
the
beginning
of
such
mortification
or
abolishment
of
sin
,
that
hencefoorth
although
sin
be
not
vtterly
suppressed
,
yet
withstanding
,
it
may
not
reigne
any
more
.
Ergo
sin
must
not
héerafter
bée
effectuall
and
woorkfull
any
more
,
in
thse
that
bée
baptised
:
or
those
that
bée
baptised
must
not
sin
any
more
.
The
third
argument
is
of
the
efficient
cause
also
.
That
which
liueth
and
reigneth
is
woorkfull
and
effectuall
,
that
is
too
say
,
is
alwayes
dooing
of
somewhat
.
Newnesse
of
life
or
rightuousnesse
is
kindled
by
the
holy
ghost
in
those
that
bée
borne
a
new
,
or
iustifyed
by
fayth
.
Ergo
the
regenerate
must
néedes
from
hencefoorth
walke
in
newnesse
of
lyfe
,
that
is
too
wit
,
in
new
lyght
and
knowledge
of
God
,
and
in
new
ryghtuousnesse
and
obedyence
,
according
too
all
the
commaundements
of
God.
Then
folow
thrée
similitudes
or
rather
arguments
grounded
vppon
the
effectualnesse
of
the
baptim
,
and
of
the
death
,
buriall
,
and
resurrection
of
Chryst
.
First
of
his
Baptim
.
Like
as
in
baptim
a
man
is
ducked
Secondly
of
the
death
and
resurrection
of
Chryst
▪
Like
as
Thirdly
of
Chrystes
buriall
.
Like
as
Chryst
béeing
buryed
rose
ageine
:
so
wée
also
béeing
buryed
with
Chryst
,
(
or
hauing
killed
and
buryed
sin
in
our selues
through
Chryst
,
)
must
ryse
agein
,
and
yéeld
vntoo
him
the
seruiceablenesse
of
a
new
life
acceptable
too
God.
These
arguments
grounded
vppon
the
effectualnesse
of
baptim
,
and
of
Chrystes
death
,
buryall
,
and
resurrection
,
are
repeted
foure
times
by
Paule
with
exchaunge
of
woordes
in
this
Epistle
.
As
many
of
vs
as
are
baptised
in
Iesus
Chryst
,
are
baptised
He
repeteth
the
same
sentence
with
exchaunge
of
woords
in
the
next
processe
folowing
.
For
if
wee
bee
graffed
in
death
,
or
bee
made
partakers
of
death
like
vntoo
him
,
wee
shall
bee
partakers
of
his
resurrection
also
:
knowing
this
that
our
old
man
is
crucified
with
him
also
,
that
the
body
of
sin
might
be
vtterly
destroyed
:
that
wee
shuld
no
more
bee
feruaunts
vnto
sin
,
for
he
that
is
dead
,
is
iustifyed
from
sinne
.
That
is
too
say
,
like
as
Chryst
hauing
bin
dead
is
risen
ageine
:
So
also
our
nature
béeing
dead
in
Baptim
and
by
true
conuersion
from
sinne
vntoo
God
,
and
set
frée
from
sinne
by
the
merit
of
Christes
death
,
must
rise
ageine
and
not
sinne
any
more
,
but
lead
a
new
life
,
such
a
one
as
pleaseth
God.
Our
old
man
,
or
sinne
sticking
in
vs
,
or
our
sinnefull
nature
,
is
crucifyed
,
dead
,
and
buryed
with
Chryst
,
(
that
is
too
say
,
is
clensed
and
set
frée
from
sinne
by
the
merite
and
operation
of
Chrystes
death
and
resurrection
)
and
is
mortifyed
by
true
repentance
,
persecution
&
troubles
,
that
the
body
of
ūnne
(
or
our
sinfull
nature
)
may
bée
put
away
,
not
so
as
it
should
vtterly
perishe
,
but
that
it
should
no
more
bée
subiect
too
sinne
.
For
he
that
is
dead
too
sinne
,
is
iustified
or
set
frée
from
sinne
:
or
,
sinne
which
is
dead
and
put
away
,
and
buryed
with
Christ
,
must
not
from
hencefoorth
woorke
and
bée
effectuall
any
more
.
The
third
tyme
he
repeateth
the
same
sentence
in
other
exchaunge
of
woordes
thus
:
For
if
wee
bee
dead
with
Chryst
,
wee
beeleue
that
wee
shal
liue
with
him
also
.
And
the
fourth
tyme
he
repeateth
euen
the
selfe
same
sentence
in
somwhat
more
euident
woords
.
Knowing
that
Christ
beeing
raysed
from
death
,
dyeth
no
more
.
Death
hath
no
more
power
ouer
him
.
For
in
that
he
dyed
too
sinne
,
he
dyed
once
,
and
in
that
he
liueth
,
he
liueth
too
God.
So
thinke
you
also
your selues
too
bee
dead
as
touching
sinne
,
but
too
bee
alyue
vntoo
God
in
Chryst
Iesu
our
Lord
:
that
is
too
say
,
like
as
Chryst
hauing
died
once
for
our
sinnes
and
risen
ageine
,
dyeth
no
more
,
but
liueth
too
God
:
So
wée
being
dead
vntoo
sinne
,
and
béeing
set
frée
from
sinne
through
the
operation
of
Chrystes
death
,
by
baptim
and
fayth
:
must
not
sin
any
more
,
nor
liue
in
subiection
too
sinne
,
but
vntoo
God
in
Christ
Iesu
,
who
kindleth
new
life
and
rightuousnesse
in
vs
,
and
maketh
the
same
acceptable
and
pleasant
vntoo
God.
This
is
the
disposement
,
&
as
it
wer
a
short
enlargement
of
the
text
of
this
Epistle
,
in
which
wée
sée
set
foorth
the
doctrine
concerning
the
new
obedience
,
whiche
of
necessitie
is
too
bee
performed
by
those
that
are
borne
a
new
.
And
therefore
a
summe
of
the
whole
place
concerning
good
woorkes
may
bée
opened
too
the
full
vntoo
the
people
.
-
Whither
good
woorkes
bée
néedfull
.
-
What
they
bée
.
-
What
kyndes
there
bée
of
them
.
-
What
are
the
efficient
causes
of
them
,
or
in
what
wyse
they
may
bée
wrought
.
-
What
is
the
formall
cause
,
or
,
howe
they
become
good
and
acceptable
too
God.
-
Of
the
finall
causes
,
or
,
wherefore
they
are
to
be
done
:
And
of
their
effectes
or
rewardes
both
in
this
lyfe
&
in
the
lyfe
too
come
.
Vppon
the
seuenth
Sunday
after
Trinitie
.
¶
The
Epistle
.
Rom.
vj.
I
Speake
grosly
,
bycause
of
the
infirmitie
of
your
fleslie
.
As
yee
haue
gyuen
your
members
seruauntes
too
vnclennesse
and
too
iniquitie
,
(
from
iniquitie
vntoo
iniquitie
)
euen
so
nowe
giue
your
members
seruauntes
vntoo
rightuousnesse
,
that
ye
may
bee
sanctified
.
For
when
yee
were
the
seruauntes
of
sinne
,
yee
were
not
vnder
ryghtuousnesse
.
What
frute
had
yee
then
in
those
things
,
whereof
yee
are
now
asshamed
.
For
the
ende
of
those
things
is
death
.
But
now
are
yee
deliuered
from
sinne
,
and
made
the
seruants
of
God
,
and
haue
your
frute
that
yee
should
be
sanctifyed
,
and
the
ende
euerlasting
lyfe
.
For
the
rewarde
of
sinne
is
death
:
but
eternall
lyfe
is
the
gift
of
God
through
IESVS
Chryst
our
Lord.
The
disposement
.
IT
entreateth
all
of
one
matter
with
the
Epistle
which
we
herd
vppon
this
day
seuennyght
.
The
ground
thereof
is
this
:
All
that
bée
borne
a
new
,
or
all
that
bée
set
frée
from
sinne
by
frée
giuen
mercie
thorough
Chryst
,
must
not
sinne
any
more
,
but
must
begin
a
new
lyfe
or
obedience
agréeing
with
the
will
of
God.
The
principall
reasons
are
grounded
,
First
vppon
the
honestnesse
of
the
matter
.
EVery
man
must
obey
him
whose
seruant
he
is
.
You
that
bée
borne
ageine
haue
renounced
the
seruice
of
sinne
,
and
are
become
the
seruants
of
rightuousnesse
.
Ergo
,
yee
must
no
more
yéeld
yourselues
too
sin
,
but
must
begin
new
rightuousnesse
or
obedience
agreable
to
gods
wil.
A
kin
to
this
reason
is
the
Argument
of
coincidents
.
THe
rightuouse
man
dooth
ryghtuouse
things
.
Christen
folke
are
rightuouse
.
Ergo
,
They
must
liue
rightuously
and
not
sin
any
more
.
The
third
is
vppon
the
profitablenesse
.
ALl
christen
folkes
must
with
earnest
endeuer
seeke
eternall
lyfe
,
&
by
all
meanes
stryue
too
shun
eternall
death
.
The
reward
of
rightuousnesse
or
of
newe
obedience
is
eternall
lyfe
,
and
the
hyre
of
sinne
is
eternall
death
.
Ergo
,
rightuousenesse
or
new
obedience
towards
al
gods
commaundements
,
is
by
all
earnest
endeuer
too
bée
folowed
of
the
godly
,
and
disobedience
or
sinne
is
by
all
earnest
endeuer
too
bée
eschued
.
By
these
thrée
Argumentes
dooth
Paule
confirme
his
proposition
.
The
cheef
places
of
doctrine
are
three
.
FIrst
,
of
the
the
necessitie
of
weldooing
or
of
new
obedience
,
This
definition
may
bée
most
plentuously
enlarged
,
by
declaring
in
order
thorough
euery
of
the
ten
commaundements
,
the
sinnes
ageinst
which
the
godly
stryue
,
&
the
good
woorkes
or
vertues
in
which
they
vtter
their
obedience
.
And
also
by
reckening
vp
the
causes
of
this
new
obedience
and
of
the
effectes
of
the
same
.
Secondly
,
concerning
Christen
libertie
,
whiche
is
a
setting
Thirdly
,
of
this
saying
which
comprehendeth
a
summe
of
the
whole
Gospell
.
Eternall
lyfe
is
the
gift
of
God
in
Chryst
For
like
as
remission
of
sinnes
and
imputation
of
ryghtuousnesse
,
and
the
holy
Ghost
,
are
of
frée
mercie
giuen
too
the
beléeuers
for
Chrysts
sake
:
so
also
euerlasting
lyfe
is
not
due
too
any
desertes
of
our
woorkes
as
a
wages
,
but
is
the
méere
gift
of
GOD
,
whiche
wée
obteyne
by
onely
fayth
for
Chrystes
sake
.
Iohn
iij.
and
.vj.
Hée
that
beléeueth
in
the
sonne
hath
lyfe
euerlasting
.
Now
,
although
eternall
lyfe
bée
giuen
fréely
for
Chrystes
sake
:
yet
is
it
also
the
wages
of
good
woorkes
,
not
due
by
our
desertes
,
but
promised
of
Gods
frée
mercie
.
For
godlynesse
hath
promises
of
the
lyfe
present
and
too
come
.
j.
Tim.
iiij
.
The
darker
sort
of
phrases
in
the
Text
,
may
bée
vnderstood
in
this
wyse
:
I
speake
grossely
for
the
weaknesse
of
your
flesh
,
that
is
too
say
,
I
will
vse
a
similitude
whiche
you
of
the
ruder
sort
may
vnderstand
,
taken
of
the
most
customable
vsage
of
mannes
lyfe
,
by
which
seruants
are
compelled
too
obey
their
Maisters
.
Like
as
you
haue
yeelded
your
members
,
that
is
too
wit
,
the
powers
of
your
soule
and
the
instruments
of
them
,
namely
,
your
mynd
,
your
will
,
your
hartes
,
tungs
,
hands
,
féete
,
&
the
rest
of
your
limbes
vnto
vnryghtuousnesse
,
that
is
,
too
the
committing
of
it
.
For
the
Gréeke
woord
Anomia
,
(
which
is
as
much
too
say
as
lawlessenesse
)
signifieth
all
affections
and
déedes
that
fyght
ageinst
the
lawe
of
God.
Seruaunts
of
rightuousnesse
vnto
sanctification
,
that
is
too
say
,
too
the
dooings
of
holy
woorkes
and
vertues
that
please
God
:
or
,
that
yée
may
liue
holyly
and
purely
,
and
serue
god
in
all
vertues
or
good
woorkes
kindled
in
your
hartes
by
the
holy
Ghost
.
Yee
were
free
from
rightuousnesse
,
that
is
too
say
,
yée
obeyed
not
rightuousnesse
.
The
end
of
them
,
that
is
too
say
,
the
reward
,
payment
,
or
vttermost
wages
of
sinne
,
is
death
.
You
haue
your
frute
too
holynesse
,
that
is
too
say
,
you
haue
holy
and
acceptable
woorkes
vntoo
God
,
and
he
will
recompence
them
with
most
ample
rewardes
in
the
eternall
lyfe
.
The
wages
of
sinne
,
is
death
.
The
Gréeke
woord
Opson
signifieth
properly
al
kynd
of
meate
that
is
dressed
with
fire
,
sauing
bread
,
and
specially
fish
.
Wée
call
it
in
some
places
of
England
Suwle
.
In
old
tyme
there
was
giuen
vntoo
souldiours
for
their
pay
,
not
only
coyne
of
brasse
or
of
siluer
,
but
also
vittels
,
as
flesh
,
fish
,
horsecorne
,
&c.
Hereuppon
commeth
the
latin
woord
Obsonium
,
which
signifieth
,
not
only
al
kynd
of
foode
and
vittelles
,
but
in
general
,
the
same
thing
that
the
woord
Stipendium
dooth
:
which
is
as
much
too
say
,
as
a
Pay.
Vppon
the
eight
Sunday
after
Trinitie
.
¶
The
Epistle
.
Rom.
viij
.
BRethren
,
wee
are
debters
,
not
too
the
fleshe
,
too
liue
after
the
fleshe
.
For
if
yee
liue
after
the
fleshe
,
yee
shall
dye
.
But
if
yee
through
the
spirit
doo
mortifye
the
deedes
of
the
body
,
ye
shal
lyue
.
For
as
many
as
are
ledde
by
the
spirite
of
God
,
they
are
the
sonnes
of
God.
For
yee
haue
not
receyued
the
spirit
of
bondage
to
feare
any
more
,
but
ye
haue
receyued
the
spirit
of
adoption
,
whereby
yee
crye
:
Abba
Father
.
The
same
spirite
certifyeth
our
spirite
,
that
we
are
the
sonnes
of
GOD.
If
wee
bee
sonnes
,
then
are
wee
also
heyres
,
I
meane
of
God
,
and
heyres
annexed
with
Chryste
,
if
so
bee
that
wee
suffer
with
him
,
that
wee
may
bee
also
glorifyed
togyther
with
him
.
The
disposement
.
THis
Epistle
perteyneth
too
those
kynd
of
cases
that
are
persuasiue
.
For
it
is
an
exhortation
too
new
obedience
.
The
ground
thereof
is
,
Wee
are
detters
,
not
too
liue
after
the
fleshe
,
or
new
obedience
is
needfull
,
or
those
that
bée
reconciled
too
God
by
fayth
,
must
néedes
from
hencefoorth
fight
ageinst
sinne
,
and
begin
a
new
obedience
agréeing
with
the
will
of
God.
The
arguments
of
his
exhortation
are
seuen
,
drawen
out
of
the
places
that
are
of
the
persuasiue
kynd
.
The
first
is
of
the
impulsiue
cause
.
THat
which
is
due
must
of
necessitie
bée
performed
.
New
obedience
is
due
vntoo
God.
Ergo
,
New
obedience
must
néeds
bée
performed
.
Or
thus
:
ALl
reasoneble
creatures
must
néeds
reuerently
obey
the
euerlasting
and
vnchaungeable
order
of
Gods
wisdome
and
iustice
.
But
it
is
the
euerlasting
and
vnchaungeable
order
of
Gods
wisdome
and
rightuousnesse
,
that
men
who
are
created
by
God
,
and
by
the
sonne
of
GOD
redéemed
,
should
obey
God
their
creator
and
redéemer
,
and
eschue
sinnes
which
fight
ageinst
the
will
of
God.
Ergo
,
wée
must
néeds
reuerently
obey
our
creator
&
redemer
,
&
no
more
liue
after
the
flesh
,
or
yéeld
our selues
too
sinne
.
The
second
is
of
the
effect
of
sinne
,
or
of
the
vnprofitablenesse
.
ALl
that
liue
according
too
the
flesh
,
(
that
is
too
wit
,
which
willingly
and
wilfully
folowe
sinne
or
wicked
inclinations
and
affections
)
become
giltie
of
Gods
wrath
and
of
endlesse
death
and
damnation
.
All
those
that
bée
borne
a
new
by
faith
,
must
not
ageine
procure
themselues
Gods
wrath
and
euerlasting
death
.
Ergo
,
they
must
not
liue
any
more
after
the
flesh
,
but
must
performe
newe
obedience
agréeable
with
the
will
of
God.
The
third
is
of
the
profitablenesse
or
of
the
rewards
of
new
obedience
.
ALl
that
are
borne
a
new
by
faith
,
must
with
all
endeuer
and
diligence
hold
fast
and
mayntein
the
euerlasting
life
which
is
giuen
them
fréely
for
Chrysts
sake
.
All
that
mortifie
the
déeds
of
the
fleshe
by
the
spirite
,
(
that
is
too
say
,
which
bridle
and
represse
their
sinfull
inclinations
and
affections
,
and
mortifie
them
,
not
only
by
philosophicall
diligence
,
but
also
by
the
spirite
,
or
by
true
fayth
,
prayer
,
and
héedfulnesse
stirred
vp
and
furthered
by
the
holy
ghost
,
doo
hold
fast
Gods
grace
and
euerlasting
life
.
Ergo
,
all
that
be
borne
a
newe
,
must
mortifie
or
bridle
&
put
away
the
déeds
of
the
flesh
or
the
sinfull
inclinations
,
and
affections
of
corrupt
nature
,
or
must
eschue
sinne
.
The
fourth
is
of
the
efficient
cause
.
THe
holy
Ghoste
woorketh
such
motions
in
them
that
bée
borne
a
new
,
as
he
himself
is
.
The
holy
Ghost
is
not
the
spirit
of
bondage
,
sinne
,
&
death
,
but
is
the
spirite
of
the
adoption
of
Gods
children
,
the
spirit
of
true
inuocation
,
of
vertue
,
of
loue
,
and
of
sobernesse
,
as
is
sayd
,
ij
.
Tim.
j.
Ergo
,
in
all
that
be
borne
ageine
of
the
holy
Ghoste
,
there
must
néedes
bée
kindled
such
motions
as
he
himselfe
is
,
that
is
too
wit
,
childly
obedience
,
inuocation
,
and
loue
of
God
,
eschewing
all
sinnes
that
displease
GOD
their
Father
.
The
fifth
is
of
the
honestnesse
of
the
matter
,
or
of
the
dutie
of
sonnes
.
CHildren
doo
by
Gods
ordinance
owe
honor
&
obedience
too
their
parents
:
Christen
folk
or
those
that
be
receiued
by
Chryst
and
borne
a
new
by
the
holy
Ghoste
,
are
the
children
of
God
:
Ergo
,
they
are
bound
by
Gods
ordinance
too
performe
obedience
too
God
their
father
.
The
sixth
is
,
Of
the
possiblenesse
of
the
matter
.
THe
holy
Ghost
confirmeth
our
mynds
that
wée
may
persuade
our selues
for
a
certeyntie
that
wee
are
the
children
of
GOD
,
and
helpeth
our
weaknesse
,
that
wée
may
bée
able
too
stand
stedily
ageinst
the
sleyghts
of
the
Diuill
,
the
assaultes
of
our
sinfull
nature
,
and
the
enticements
of
pleasures
,
and
bée
able
too
eschue
sinne
,
and
exercise
vertue
.
The
seuenth
.
HE
repeteth
the
Argument
of
the
profitablenesse
or
of
the
rewardes
by
fayth
and
newe
obedience
in
eternall
lyfe
,
whereof
although
wée
bée
made
heyres
fréely
for
Chrystes
sake
:
yet
is
it
there
withall
a
recompence
or
wages
,
which
is
yéelded
too
our
woorkes
,
not
of
desert
,
but
of
promise
.
j.
Timot.
iiij
.
Godlynesse
hath
promises
of
the
lyfe
present
and
too
come
.
These
are
the
chéef
Argumentes
wherewith
Paule
in
this
Epistle
exhorteth
all
men
too
eschue
sinne
warely
,
and
too
doo
good
woorkes
.
And
there
withall
are
propounded
many
notable
places
of
doctrine
,
which
I
wil
picke
out
as
bréefly
as
may
bée
.
The
first
is
,
of
the
necessitie
of
new
obedience
and
of
the
The
second
is
,
of
the
difference
of
deadly
sinne
and
venial
The
third
is
an
euident
testimonie
concerning
the
holy
The
fourth
place
is
a
difference
of
slauishe
fear
,
wherethrough
The
fift
place
,
concerneth
the
true
calling
vpon
God.
The
sixth
place
is
of
the
euerlasting
lyfe
.
Vpon
the
ix
.
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Cor.
x.
THese
are
ensamples
to
vs
,
that
we
should
not
lust
after
euill
things
as
they
lusted
.
Neyther
be
ye
worshippers
of
images
as
were
some
of
them
,
according
as
it
is
written
:
The
people
sat
down
to
eate
and
drink
and
rose
vp
agein
too
play
.
Neither
let
vs
commit
fornication
,
as
some
of
them
comitted
fornication
,
and
wer
destroyed
in
one
day
xxiij
.
thousand
.
Neither
let
vs
tempt
Christ
as
som
of
them
tempted
and
wer
destroyed
of
serpents
.
Nether
murmur
ye
as
some
of
them
murmured
,
and
were
destroyed
of
the
destroyer
.
All
these
things
happened
vntoo
them
for
ensamples
,
and
were
written
too
put
vs
in
remembrance
whome
the
ends
of
the
world
are
come
vpon
.
Wherefore
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fal
.
Ther
hath
none
other
temptation
taken
you
,
but
suche
as
foloweth
the
nature
of
man
.
But
God
is
faithfull
,
which
shal
not
suffer
you
to
be
tempted
aboue
youre
strength
:
but
shall
in
the
mids
of
temptation
,
make
a
way
that
yee
may
bee
able
too
beare
it
.
The
disposement
.
THis
Epistle
is
of
those
sort
that
are
persuasiue
.
For
it
is
a
dehortation
.
The
proposition
of
this
Epistle
and
of
the
whole
.
viij
.
and
.ix.
and
.x.
chapters
to
the
Corinthians
is
this
:
Flée
from
idolatry
and
things
dedicated
too
Idolls
.
And
there
withall
is
set
forth
a
generall
exhortation
to
shun
backeslydings
ageinst
conscience
.
The
argumentes
of
his
dehortation
are
taken
of
foure
places
.
First
of
the
examples
of
the
Isralits
in
the
wildernesse
who
by
defi●ing
themselues
with
worshipping
the
golden
calfe
,
&
Baal
Peor
,
and
by
tempting
God
with
grudging
ageinst
him
,
or
with
impacience
in
their
troubles
,
were
horribly
plucked
from
god
,
&
ouerwhelmed
with
dredful
punishments
.
These
punishments
(
sayth
Paul
)
are
set
before
vs
as
figures
&
examples
to
warne
vs
of
Gods
wrath
,
&
to
shun
lyke
sinnes
,
for
fear
of
eternall
punishments
.
The
second
is
of
the
effects
or
punishments
which
light
on
those
that
defile
them selues
with
idols
,
&
such
like
fallings
.
The
third
is
of
possiblenesse
,
or
of
gods
help
,
who
suffreth
not
those
that
are
newly
entred
into
true
godlinesse
,
&
the
exercises
of
repentance
&
faith
,
to
be
tempted
beyond
their
strength
,
but
withholdeth
from
them
the
greater
daungers
,
that
is
to
wit
,
the
temptations
of
the
diuel
,
&
aydeth
them
in
their
encounters
that
they
may
be
able
to
withstand
the
allurements
of
fallyng
,
and
auoyde
the
snares
of
the
diuell
.
The
.iiij.
is
of
the
honestnes
of
the
matter
,
or
of
Gods
commandement
,
who
giueth
most
streight
charge
to
eschue
with
all
diligence
the
infections
of
worshipping
idols
,
and
of
other
fallings
ageinst
conscience
.
The
cheef
places
of
doctrine
are
these
.
THe
first
and
chéefest
is
a
dehortation
from
the
infection
That
this
is
the
occasion
of
al
this
whole
discourse
and
the
mark
wherat
it
shooteth
,
it
appéereth
by
the
beginning
of
the
.viij.
chapter
,
&
by
the
latter
part
of
this
tenth
chapter
.
For
Paul
answereth
that
the
godly
ought
in
no
wise
to
be
present
at
such
feasts
where
flesh
sacrifised
to
idols
is
set
vppon
the
table
,
bycause
that
by
their
example
the
worshipping
of
Idols
myght
bée
confirmed
,
and
the
consciences
of
the
weak
might
be
offended
and
wounded
.
For
it
is
the
most
streyght
commaundement
of
God
which
willeth
men
to
eschue
idolatrie
&
all
the
infections
of
idoll
seruice
.
But
in
this
Epistle
,
Paule
reasoneth
chéefly
vppon
the
discommoditie
,
or
the
examples
of
punishment
,
which
lighted
vpon
the
Israelites
for
lusting
to
eate
of
Idoloffrings
&
for
eating
&
drinking
at
the
feast
of
the
Idolatrous
offerings
to
the
golden
Calf
.
Exo.
xxxij
.
and
when
they
wer
bidden
by
the
Moabits
to
the
sacrifises
of
Baal
Peor
.
Num.
xxv
.
Idolatrie
is
not
only
the
worshipping
of
images
,
or
of
true
Godlynesse
,
or
,
the
true
worshipping
of
God
,
or
christian
religion
,
which
is
to
acknowledge
the
one
true
God
,
the
Father
,
the
Son
,
and
the
holy
Ghost
,
the
maker
of
heuen
and
earth
,
aryght
:
and
to
call
vpon
him
,
and
to
worship
him
with
true
fayth
&
obedience
,
according
as
hée
hath
shewed
himself
in
his
own
word
of
the
law
&
the
Gospel
.
The
second
place
.
OF
whoordom
,
which
alwayes
is
ioyned
with
miswoorshipping
,
The
third
place
.
OF
tempting
God
,
whiche
is
,
not
to
obey
God
paciently
like
as
the
Israelites
grudged
at
the
trouble
somnesse
of
their
iourney
,
and
wer
therfore
slain
by
fyry
serpents
,
Num.
xxj
.
and
not
to
stay
a
mans
self
vpon
gods
word
&
ordinance
,
but
eyther
to
deny
God
and
his
works
,
which
notwithstanding
we
know
to
be
done
by
God.
As
the
Pharisies
Luke
.
xj
.
attributed
vnto
Belzebub
the
miracles
wrought
by
Chryst
,
and
the
Israelites
Exod.
xvij
.
deny
that
the
Lord
God
brought
them
out
of
Egypt
:
or
to
correct
Gods
commaundments
and
ordinances
,
vpon
a
mans
own
rashnesse
&
vpon
trust
of
his
own
wisedom
and
strength
,
as
if
a
man
would
go
ouer
a
greate
riuer
a
foote
,
wheras
god
hath
appoynted
this
order
,
that
it
should
be
passed
by
bridge
or
by
bote
.
The
Enthusiastes
leauing
Gods
word
by
which
only
he
imparteth
his
light
and
benefits
vntoo
vs
,
seeke
new
enlightnings
.
The
Isralites
in
Num.
xiiij
.
and
xxj
.
despising
Gods
ordinaunce
and
commaundement
determine
too
make
them selues
a
newe
Capteine
too
conuey
them
ageyne
intoo
Aegipte
.
When
Chryste
was
willed
to
cast
himselfe
downe
from
the
pinacle
of
the
Temple
,
hée
aunswerd
that
God
was
not
too
bée
tempted
,
who
appoynted
this
order
that
men
should
go
downe
by
gréeces
.
The
whole
exposition
of
the
storie
concerning
the
firy
serpentes
,
&
the
brazen
serpent
set
vp
by
Moyses
in
the
wildernesse
(
which
Paul
citeth
in
this
place
,
)
may
be
fetched
out
of
my
exposition
of
the
one
and
twentith
chapter
of
Num.
&
of
this
saying
,
Iohn
iij.
Like
as
Moyses
lifted
vp
the
serpent
in
the
wildernesse
.
The
fourth
place
.
OF
grudging
or
repining
which
is
a
fretting
&
chafing
Crates
,
Foule
lustfulnesse
is
euen
the
ground
,
of
euils
al
that
may
bee
found
.
And
also
the
doctrine
of
pacience
and
ryghtfulnesse
which
lotheth
not
good
things
present
,
&
beareth
discommodities
incident
:
may
bée
repeted
in
this
place
.
Concerning
which
,
these
sayings
are
vsual
.
Sufficient
for
the
day
is
the
trauel
therof
.
Also
,
content
thy self
with
things
that
come
too
hand
.
And
agein
,
An
Asse
is
he
in
deede
whom
hard
mischaunce
can
make
an
Asse
:
But
wyse
is
he
that
paciently
hard
stormes
can
ouerpasse
.
But
proprely
Grudgyng
fighteth
ageynst
the
first
commaundement
,
and
the
countervertue
vntoo
it
is
pacience
.
The
fifth
place
.
IT
is
a
generall
lesson
concerning
punishmentes
or
miseries
,
The
sixt
place
COncerning
temptations
,
and
the
manner
how
to
put
them
away
,
and
ouercome
them
,
I
haue
giuen
some
incling
vpon
the
.iiij.
chapter
of
Mathew
.
Temptation
is
a
prouocation
or
motion
to
synne
and
And
he
ruleth
the
fallings
out
,
that
they
may
bée
too
the
welfare
both
of
our selues
and
of
others
:
according
as
it
is
sayd
,
to
the
godly
all
things
worke
too
the
beste
.
Also
,
To
those
that
follow
godlynesse
,
The
ende
brings
alwayes
sweete
successe
.
Vppon
the
tenth
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Cor.
xij
.
COncerning
spirituall
things
(
Brethren
)
I
would
not
haue
you
ignoraunt
.
Ye
knowe
that
ye
were
Gentiles
,
and
went
your
wayes
vnto
dumbe
ymages
,
euen
as
yee
were
led
.
Wherfore
,
I
declare
vnto
you
,
that
no
man
speaking
in
the
spirite
of
God
,
defieth
Iesus
.
Also
no
man
can
say
that
Iesus
is
the
Lorde
,
but
by
the
holy
Ghoste
.
There
are
diuersities
of
giftes
verely
,
yet
but
one
spirite
.
And
there
are
differences
of
administrations
,
and
yet
but
one
Lord.
And
there
are
diuers
maners
of
operations
,
and
yet
but
one
God
,
which
worketh
all
in
all
.
The
gifte
of
the
spirite
is
giuen
to
euery
man
to
edifie
withall
.
For
to
one
is
giuen
thorow
the
spirite
,
the
vtteraunce
of
wisedome
.
To
an
other
is
giuen
the
vtteraunce
of
knowledge
by
the
same
spirite
.
To
another
the
gifte
of
healing
,
by
the
same
spirite
.
To
another
power
to
do
miracles
.
To
another
prophesie
.
To
another
iudgement
to
discerne
spirites
.
To
another
diuers
tongues
.
To
another
the
interpretation
of
tongues
.
But
these
all
worketh
the
selfe
same
spirite
,
deuiding
to
euery
man
a
seuerall
gift
euen
as
he
will
.
The
disposement
.
THe
Epistle
is
of
those
sort
of
caces
that
instruct
.
For
it
is
a
doctrine
concerning
the
giftes
of
the
holy
Ghost
in
the
Church
.
The
cheefe
places
are
foure
.
-
1
A
definition
of
the
giftes
of
the
holy
Ghost
,
consisling
of
a
reckening
vp
of
ten
sortes
of
them
.
-
2
Of
the
efficient
cause
of
the
giftes
,
all
which
are
distributed
by
one self
same
spirite
,
who
diuideth
them
to
euery
man
according
as
he
listeth
.
-
3
Of
the
finall
cause
,
or
of
the
vse
of
gifts
,
which
must
bée
imployed
not
too
boasting
,
or
to
nourishment
of
drawings
aside
,
and
of
sectes
,
but
too
the
common
profite
of
the
whole
Church
.
-
4
A
testimonie
concerning
the
thrée
persons
of
the
Godhead
,
and
in
especially
concerning
the
person
,
office
,
and
benefites
of
the
holy
Ghost
.
The
first
place
.
THere
is
one
first
and
principall
gift
of
the
holy
Ghost
,
No
man
speaking
by
the
spirite
of
God
,
sayeth
that
Iesus
is
accursed
,
that
is
to
say
,
all
that
curse
Christ
as
a
mischeuous
plage
condemned
of
God
,
and
as
a
thing
too
bée
taken
out
of
the
world
,
(
as
the
Iewes
in
these
dayes
,
the
Turkes
,
and
the
Heathen
men
doo
,
)
or
which
blasphemously
slaunder
and
corrupte
the
true
doctrine
concerning
the
person
and
benefites
of
Christ
,
(
as
the
Arians
and
Papistes
doo
)
are
no
members
of
the
true
Church
,
or
are
not
gouerned
by
the
holy
Ghost
.
And
no
man
can
say
that
Iesus
is
the
Lorde
,
but
by
the
holy
Ghoste
,
that
is
too
say
,
no
man
can
rightly
acknowledge
and
with
stedye
fayth
embrace
,
and
constantly
(
euen
to
the
last
gaspe
of
his
lyfe
)
confesse
Iesus
Christ
too
bee
the
onely
and
true
redéemer
,
and
giuer
of
eternall
lyfe
,
except
he
bée
gouerned
and
stayed
by
the
holy
Ghost
.
For
he
méeneth
not
of
the
bare
profession
of
the
name
Iesus
,
but
of
the
whole
doctrine
and
the
continuall
sticking
too
the
fayth
of
Christe
,
whiche
Iohn
expoundeth
in
his
.
x.
Chapter
,
these
things
are
written
too
the
intent
you
should
beleue
that
Iesus
is
that
Christ
the
sonne
of
God
,
&
that
by
beléeuing
you
may
haue
lyfe
in
his
name
.
This
fayth
is
the
firste
and
principall
gifte
of
the
holy
Ghoste
,
which
must
shine
forth
and
appeare
in
all
the
godly
.
Besides
this
,
there
bée
seuerall
gifts
of
the
holy
Ghost
,
There
are
diuersities
of
giftes
,
that
is
to
say
,
the
giftes
are
diuerse
or
sundry
,
which
bée
distributed
fréely
by
the
holy
Ghost
.
And
there
bee
differences
of
administrations
,
like
as
the
duties
of
the
members
of
a
mans
body
are
diuers
and
seuerall
one
from
another
.
And
there
bée
diuers
maners
of
operacions
of
the
holy
Ghost
in
vs
,
or
diuers
executing
of
administracions
.
And
yet
there
is
but
one
Ghost
the
holy
Ghost
,
who
distributeth
the
gifts
not
to
eche
man
all
,
but
to
euery
man
some
.
But
vnto
euery
man
is
giuen
a
manifestacion
of
the
spirite
,
that
is
to
say
,
the
giftes
of
the
holy
Ghost
do
vtter
and
shew
themselues
apparantly
in
euery
man
,
according
as
is
to
the
behoof
,
both
of
the
party
him self
,
and
of
the
whole
Church
and
of
the
common
weale
.
Homer
in
his
vij
.
booke
of
Vlisses
.
God
giueth
not
all
good
gifts
too
all
men
.
And
in
the
xij
.
booke
of
his
Iliades
.
To
some
God
giueth
warlike
workes
,
to
other
he
giueth
a
wise
minde
,
which
gifte
manie
men
enioy
:
and
he
saueth
Cities
.
Paule
in
this
place
reckeneth
vp
nyne
kindes
of
seueuall
the
vtraunce
of
wisedome
,
or
wisedome
,
that
is
to
say
,
a
perceyueraunce
of
all
the
Articles
of
the
Christian
doctrine
,
ioyned
with
true
and
earneste
godlinesse
,
or
with
the
true
feare
of
God
and
fayth
,
&
with
the
framing
of
all
a
mans
deuises
and
dooings
agréeably
to
the
will
of
God.
For
all
mans
wisdome
(
as
sayeth
Lactantius
)
consisteth
in
this
one
point
,
that
he
acknowledge
God
aright
and
worship
him
aright
,
now
besides
the
true
knowledge
of
God
,
and
honest
behauiour
,
which
bée
common
to
all
the
members
of
the
Churche
,
Wisdome
,
in
this
place
comprehendeth
also
a
peculiar
and
more
perfecte
light
,
whiche
not
onely
vnderstandeth
the
true
doctrine
aright
,
but
also
knoweth
and
cunningly
discerneth
errors
and
false
opinions
.
And
such
a
kinde
of
spirituall
wisdome
shone
forth
in
Paule
,
Austin
and
Luther
,
kindled
by
the
holy
Ghost
,
and
confirmed
by
exercise
of
temptacions
,
and
encounters
,
and
terrours
and
comfortes
.
ij
.
The
vtteraunce
of
knowledge
,
or
cunning
too
vnderstand
iij.
Fayth
or
an
assured
truste
settled
in
God
,
and
iiij
.
The
gifte
of
healing
,
as
the
Apostles
healed
the
S.
Pantaleon
restored
health
to
many
that
were
sicke
in
Maximilians
Court.
v.
Operations
,
of
power
or
mightie
operacions
,
or
vj.
Prophesying
,
that
is
to
wit
,
the
gift
of
foretelling
vij
.
Iudgement
to
discerne
spirites
,
or
discernement
of
Samosetane
,
Alexander
spyed
out
,
that
Arius
taught
false
doctrine
,
and
Hilarius
found
fault
with
the
crafty
conueyaunce
of
Auxentius
.
viij
.
Diuersitie
of
tongues
,
as
Ierome
was
séene
in
diuers
ix
.
The
interpretacion
of
tongues
,
or
the
ablenesse
too
The
second
place
.
THe
efficient
cause
or
author
and
giuer
of
all
spirituall
The
third
place
.
IF
God
of
his
goodnesse
haue
bestowed
any
gifts
vpon
vs
,
The
fourth
place
.
LEt
the
notable
testimonie
concerning
the
person
and
benefites
of
the
holy
Ghoste
set
foorth
in
this
Epistle
bée
considered
.
For
by
expresse
woordes
the
title
of
Lord
and
God
,
and
the
peculiar
woorkes
of
the
diuine
and
almightie
nature
are
attributed
vnto
him
,
which
do
conuince
that
the
holy
Ghost
is
God
in
very
déede
and
by
nature
,
and
that
he
is
of
one
substaunce
and
of
one
continuaunce
with
God
the
Father
and
the
sonne
.
But
a
more
plenteous
and
full
declaracion
of
this
doctrine
,
may
bée
fetched
out
of
the
place
that
concerneth
the
holy
Ghost
.
Vppon
the
.xj.
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Cor.
xv
.
BRethren
,
as
perteyning
to
the
Gospell
which
I
preached
vnto
you
,
whiche
ye
haue
also
accepted
,
and
in
the
which
ye
continue
,
by
the
which
ye
are
also
saued
:
I
do
you
to
wit
after
what
maner
I
preached
vnto
you
,
yf
ye
kepe
it
,
except
ye
haue
beleeued
in
vaine
.
For
first
of
all
I
deliuered
vnto
you
that
which
I
receyued
,
how
that
Christ
died
for
our
sinnes
,
agreeing
to
the
scriptures
:
and
that
he
was
buryed
,
and
that
he
rose
ageyne
the
thirde
day
according
to
the
scriptures
:
And
that
he
was
seene
of
Cephas
,
then
of
the
twelue
.
After
that
he
was
seene
of
moe
than
fiue
hundreth
brethren
at
once
,
of
whiche
many
remayne
vnto
this
day
,
and
many
are
fallen
a
sleepe
.
After
that
appeared
he
too
Iames
,
then
to
all
the
Apostles
.
And
laste
of
all
he
was
seene
of
me
,
as
of
one
that
was
borne
out
of
due
time
.
For
I
am
the
least
of
the
Apostles
,
whiche
am
not
worthy
to
bee
called
an
Apostle
,
bycause
I
haue
persecuted
the
congregacion
of
God.
But
by
the
grace
of
God
,
I
am
that
I
am
.
And
his
grace
which
is
in
me
,
was
not
in
vayne
.
But
I
laboured
more
aboundantly
than
they
all
:
yet
not
I
,
but
the
grace
of
God
whiche
is
with
me
.
Therfore
,
whether
it
were
I
or
they
,
so
wee
preached
,
and
so
ye
haue
beleeued
.
The
disposement
.
ALl
the
whole
xv
.
Chapter
of
the
firste
Epistle
too
the
Corinthians
,
perteyneth
too
those
kinde
of
cases
that
instructe
.
For
it
is
a
doctrine
concerning
the
resurrection
of
the
dead
.
And
the
partes
of
the
whole
discourse
are
thrée
.
-
1.
Whither
there
shall
bée
any
rysing
ageyn
of
the
dead
.
-
2.
What
manner
of
rysing
that
shall
bée
,
or
what
maner
a
bodyes
they
shall
rise
withall
.
-
3.
What
is
the
cause
of
the
rising
ageyne
of
our
bodies
,
that
is
to
wit
,
the
death
and
resurrection
of
Christe
,
whereby
he
hath
swalowed
vp
our
sinne
and
death
,
&
restored
lyfe
and
glorie
euerlasting
to
his
Church
.
The
firste
parte
of
this
discourse
,
(
namely
that
there
shall
bée
a
rising
ageyn
of
the
dead
)
is
confirmed
by
Paule
with
foure
reasons
,
of
the
whiche
the
firste
in
this
dayes
Epistle
is
taken
of
the
efficient
cause
.
Christ
hauing
bin
dead
is
risen
ageyn
,
Ergo
wée
also
shall
ryse
ageyn
.
He
proueth
the
antecedent
,
first
by
the
holy
scripture
,
For
Christe
the
same
day
that
he
rose
ageyne
to
lyfe
,
appeared
first
too
Marie
Mawdline
alone
.
Iohn
.
xx
.
Mar.
xvj
.
Secondly
to
the
rest
of
the
women
togither
.
Mat.
xxviij
.
Thirdly
too
the
twoo
men
that
were
going
intoo
the
féeldes
,
whom
the
Apostles
beléeued
not
.
Mar.
xvj
.
Fourthly
too
Simon
Peter
or
Cephas
.
Luk.
xxiiij
.
j.
Cor.
xv
.
And
sixthly
to
all
the
Apostles
at
once
as
they
were
gathered
toogither
sauing
Thomas
.
Iohn
.
xx
.
Luk.
xxiiij
.
and
.j.
Corinthians
.
xv
.
And
all
these
discoueries
were
made
in
one
day
,
on
which
day
Ierom
supposeth
that
Christ
shewed
himself
to
Iames
the
lesse
also
.
Afterward
he
shewed
himselfe
certeine
times
too
the
Apostles
when
Thomas
was
with
them
,
and
at
the
sea
of
Tyberias
,
Iohn
.
xx
.
and
.xxj.
Also
in
Galilée
too
mo
than
fiue
hundred
brethren
at
once
.
Mat.
xxviij
.
j.
Cor.
xv
.
Also
hée
appéered
too
all
the
Apostles
or
Disciples
.
And
this
is
the
proofe
of
the
Antecedent
.
And
the
consequent
of
this
argument
is
euidently
confirmed
by
this
Syllogisme
.
-
Whatsoeuer
Chryst
bothe
will
and
can
bring
too
passe
,
shall
out
of
all
dout
take
effect
.
-
Chryst
bothe
will
call
the
dead
too
lyfe
ageine
as
the
sayings
of
Iohn
doo
witnesse
.
Iohn
.
v.
vj.
and
.xj.
And
also
he
can
restore
lyfe
too
the
dead
:
for
by
his
death
he
hath
swalowed
death
intoo
victorie
,
and
by
his
Resurrection
be
restoreth
lyfe
euerlasting
too
vs
when
wée
bée
dead
.
-
Ergo
wée
also
shall
out
of
all
dout
bée
called
too
lyfe
ageine
.
The
cheefe
places
.
THe
first
and
most
principall
place
is
the
doctrine
concerning
The
doctrine
of
this
Article
is
most
euidently
confirmed
by
many
Sermons
of
Chryst
,
of
the
Prophets
,
and
of
the
Apostles
,
and
most
bryghtly
set
foorth
in
this
fiftene
Chapter
The
foundacion
and
cause
of
the
rysing
ageine
of
our
bodyes
,
The
second
place
.
THe
enterance
intoo
this
Epistle
dooth
vs
too
vnderstand
,
The
third
place
.
OF
the
effectualnesse
of
the
Gospell
,
or
of
the
liuely
woord
The
fourth
place
.
OF
the
passion
,
death
,
and
resurrection
of
Christ
,
and
of
the
witnessings
of
the
Prophets
in
the
scripture
,
as
Esa.
liij
.
Dan.
ix
.
Psal.
xxij
.
Zach.
xiij
.
in
which
places
Chrystes
death
and
passion
is
foretold
:
and
of
the
causes
&
benefites
of
Chrystes
death
,
which
things
wée
haue
made
mencion
of
alreadie
vppon
good
Friday
last
.
The
fifth
place
.
OF
Paules
modestie
in
boasting
,
who
termeth
himselfe
the
least
of
the
Apostles
,
and
vnwoorthy
the
name
of
an
Apostle
,
&
yet
declareth
of
himself
that
he
hath
labored
more
than
the
rest
of
the
Apostles
.
Modestie
or
mildnesse
,
and
true
glory
,
are
cousin
vertues
,
like
as
sparingnesse
and
liberality
,
vprightnesse
&
streightnesse
true
,
dealing
and
streight
iustice
.
Modestie
acknowledging
a
mans
owne
weakenesse
and
True
glorying
or
boasting
,
is
(
as
Paule
defineth
it
)
the
The
sixth
place
.
COncerning
the
frée
fauor
and
help
of
God
néedfull
too
the
ryght
and
prosperous
performance
of
all
the
woorkes
of
our
vocation
.
And
also
concerning
the
difference
of
Gods
grace
woorking
in
vs
and
with
vs
,
(
which
the
schooles
haue
taken
out
of
this
place
of
Paules
)
is
spoken
in
the
.xxv.
and
xxvj
.
distinctions
of
the
second
booke
of
sentences
.
Vppon
the
twelfth
Sunday
after
Trinitie
.
¶
The
Epistle
.
ij
.
Cor.
iij.
SVch
trust
haue
wee
thorowe
Chryst
too
God-ward
,
not
that
we
are
sufficient
of
our selues
to
thinke
any
thing
as
it
were
of
our selues
,
but
our
ablenesse
commeth
of
God
,
which
hath
made
vs
able
too
minister
the
new
Testament
,
not
of
the
letter
but
of
the
sprite
.
For
the
letter
killeth
,
but
the
sprite
gyueth
life
.
If
the
ministration
of
death
thorowe
the
letters
figured
in
stones
was
glorious
,
so
that
the
children
of
Israel
could
not
beholde
the
face
of
Moses
for
the
glory
of
his
countenance
(
which
glory
is
done
away
)
why
shal
not
the
ministration
of
the
sprite
be
much
more
glorious
?
For
if
the
ministring
of
condemnation
bee
glorious
:
much
more
doth
the
ministration
of
ryghteousnesse
exceede
in
glory
.
For
no
dout
that
which
was
there
glorifyed
,
is
not
once
glorifyed
in
respecte
of
thys
exceedyng
glorye
.
For
if
that
which
is
destroyed
was
gloryous
:
muche
more
shall
that
which
remaineth
bee
glorious
.
Seeing
then
that
wee
haue
such
trust
,
wee
vse
great
boldnesse
,
and
do
not
as
Moises
,
which
put
a
vaile
ouer
his
face
,
that
the
children
of
Israell
should
not
see
for
what
purpose
that
serued
which
is
put
away
.
But
theyr
mindes
wer
blinded
.
For
vntil
this
day
remaineth
the
same
couering
vntaken
away
in
the
olde
testament
when
they
read
it
,
which
vaile
in
Chrystis
put
away
.
But
euen
vntoo
this
day
when
Moses
is
read
,
that
vaile
hangeth
before
their
harts
.
Neuerthelesse
,
when
they
turne
to
the
Lord
,
the
vaile
shall
bee
taken
away
.
The
Lord
no
doubt
is
a
spryte
.
And
where
the
sprite
of
the
Lord
is
,
there
is
libertie
.
But
wee
all
beehold
in
a
myrror
the
glory
of
the
Lord
,
with
his
face
open
,
and
are
changed
vntoo
the
same
similitude
,
from
glory
to
glory
,
euen
of
the
sprite
of
the
Lord.
The
disposement
.
THis
Epistle
is
of
those
kynd
that
instruct
,
for
it
is
a
Doctrine
concerning
the
ministerie
of
the
Gospell
.
The
cheefe
places
are
three
.
-
1
Of
the
effectualnesse
of
the
ministration
of
the
gospell
,
by
which
there
is
a
new
light
or
knowledge
of
God
,
new
ryghtuousnesse
,
and
lyfe
kindled
in
the
harts
of
the
héerers
.
-
2
Of
the
efficient
cause
of
conuersion
or
quickening
,
and
of
all
spirituall
dooings
,
that
are
stirred
vp
in
vs
by
the
Gospell
.
-
3
Of
the
letter
and
the
spirite
,
or
the
difference
of
the
ministracion
of
the
old
testament
and
the
new
,
or
of
the
law
and
the
gospell
.
Now
forasmuche
as
the
manner
of
spéeche
and
phrase
in
this
whole
third
Chapter
of
the
second
Epistle
too
the
Corinthians
,
is
somewhat
darke
and
vneasie
:
I
wil
(
toogither
with
the
exposition
of
the
places
)
declare
the
full
text
of
the
whole
chapter
in
a
bréefe
paraphrasis
.
The
first
place
,
concerning
the
effectualnesse
of
the
ministration
of
the
Gospell
.
THe
most
part
of
the
second
Epistle
too
the
Corinthians
is
spent
in
this
auouchment
which
Paul
setteth
ageinst
the
slaunders
of
the
false
Apostles
.
I
auouch
that
I
Paule
am
not
a
deceyuer
or
a
huckster
,
that
corrupteth
the
truthe
for
ambition
or
gaines
sake
:
but
a
faythfull
minister
,
and
that
I
haue
faythfully
deliuered
too
you
the
sincere
and
pure
Doctrine
of
the
Gospell
wythout
corrupting
it
.
Concerning
this
auouchment
,
he
appealeth
too
the
Corinthians
themselues
for
record
in
the
béeginning
of
this
Chapter
.
You
are
our
Epistle
written
in
our
hart
,
which
is
knowne
and
red
of
all
men
,
in
that
yee
are
manifested
too
bee
the
Epistle
of
Chryst
,
ministred
by
vs
,
and
written
,
not
with
inke
,
but
with
the
spirite
of
the
liuing
God
,
not
in
tables
of
stone
,
but
in
fleshly
Tables
of
the
hart
.
As
if
a
man
should
say
,
I
confirme
not
myne
auouchment
with
forreine
and
farre
fet
testimonials
or
letters
of
commendation
in
behalfe
of
my
ministerie
.
But
you
your selues
beare
witnesse
with
mée
in
my
harte
,
that
I
haue
deliuered
vntoo
you
the
vncorrupted
woorde
of
the
Gospell
faithfully
,
as
long
as
all
men
know
and
see
,
that
you
hauing
forsaken
vngodlynesse
and
heathenish
Idolles
,
are
turned
too
the
true
knowledge
of
Chryst
by
my
ministration
:
and
as
long
as
you
your selues
shew
that
your
harts
are
Chrystes
Epistle
or
the
tables
wherin
Chryst
himself
is
imprinted
,
dwelling
in
you
,
and
woorking
in
you
,
&
that
there
is
kindled
in
you
true
knowledge
of
God
,
new
ryghtuousnesse
,
and
lyfe
,
by
the
spirit
of
the
liuing
God
who
is
effectuall
by
my
ministerie
.
And
so
the
liuely
law
and
obedience
agréeing
with
Gods
law
,
is
not
grauen
in
tables
of
stone
,
or
in
the
tables
of
Moyses
,
wherin
were
grauen
the
letters
or
words
of
the
law
written
with
the
finger
of
God
,
but
in
your
fleshly
or
obedient
hartes
,
with
the
finger
or
spirite
of
the
liuing
God
:
as
is
said
Ier.
xxxj
.
I
will
put
my
law
in
their
mindes
,
and
in
their
harts
will
I
wryte
it
.
This
effectualnesse
of
my
ministerie
is
an
euident
token
,
that
I
am
a
faithful
minister
of
the
gospel
:
and
that
the
woord
of
the
gospel
sounding
in
the
mouth
of
mée
and
of
all
faithfull
ministers
is
not
a
fond
tale
,
or
emptie
woords
,
and
a
fable
as
good
as
a
sick
mans
dreame
,
but
a
thing
effectual
that
worketh
saluation
in
déede
too
euery
one
that
beléeueth
,
as
is
sayd
Rom.
j.
Let
such
like
testimonies
full
of
confort
bée
alwayes
in
sight
,
which
auouche
that
the
church
is
verely
gathered
too
God
by
the
voyce
of
the
gospel
,
and
that
by
this
ministerie
God
woorketh
in
déede
,
and
imparteth
the
true
knowledge
of
himself
,
ryghtuousnesse
&
lyfe
euerlasting
too
those
that
beléeue
.
j.
Thess.
ij
.
Yée
haue
receiued
,
not
the
woord
of
man
,
but
(
as
it
was
in
déede
)
the
woord
of
God
,
which
is
woorkfull
in
you
that
beléeue
.
ij
.
Cor.
v.
God
hath
reconciled
vs
too
himselfe
by
Iesus
Chryst
,
and
hath
béetaken
vnto
vs
the
office
of
preaching
the
attonement
.
Therfore
are
wée
messengers
in
the
roume
of
Chryst
,
euen
as
though
God
did
exhort
you
by
vs
.
j.
Cor.
j.
It
pleased
GOD
through
foolishnesse
of
preaching
,
too
saue
them
that
beléeue
.
Act.
xj
.
Peter
shall
speake
woordes
vntoo
thée
,
by
which
thou
shalt
bée
saued
,
bothe
thou
and
thy
housholde
.
Esay
.
lv
.
The
woord
that
passeth
out
of
my
mouthe
,
shall
not
returne
emptie
vntoo
mée
,
but
shall
woorke
all
things
that
I
haue
sent
it
vntoo
.
Rom.
x.
Faith
commeth
by
heering
,
and
héering
by
the
woord
of
God.
Rom.
xv
.
Whatsoeuer
things
bee
written
.
&c.
Iohn
.
xvij
.
I
pray
not
for
the
Apostles
.
&c.
Iohn
.
xv
.
You
are
made
cleane
by
the
woord
.
The
second
place
,
Of
the
efficient
cause
of
the
woorkfulnesse
of
the
ministerie
and
of
all
good
and
healthfull
deedes
.
NOt
by
mannes
power
dooth
the
preaching
of
the
Gospel
woorke
saluation
too
euery
one
that
beléeueth
:
neyther
is
true
knowledge
of
God
,
and
rightuousnesse
and
eternall
lyfe
wrought
in
the
hartes
of
the
héerers
by
the
woord
of
the
Gospell
,
for
the
woorthinesse
and
vertues
of
the
ministers
or
preachers
:
but
by
the
woorking
of
God
himselfe
who
thorough
the
ministerie
and
preaching
of
his
woord
kindleth
godly
thoughts
,
or
the
light
of
the
true
knowledge
of
Chryst
which
is
faith
,
and
quickeneth
or
transformeth
our
harts
and
mynds
intoo
the
same
likenesse
,
that
they
may
bée
made
partakers
of
the
light
and
lyfe
of
GOD.
And
therefore
Paule
sayeth
,
Such
trust
haue
wee
through
Chryst
to
Godward
,
not
that
wee
are
sufficient
of
our selues
too
think
any
thing
as
of
our selues
,
but
all
our
ablenesse
commeth
of
God
:
As
though
Paule
should
say
,
Whereas
I
auouche
that
you
Corinthians
being
conuerted
by
my
preaching
,
doo
beare
witnesse
of
my
faithfulnesse
,
and
disproue
the
slaunders
of
the
false
Apostles
:
I
say
so
,
not
trusting
too
myne
owne
strength
,
but
onely
vntoo
God
,
who
wrought
mightily
by
my
preaching
.
And
herewithall
,
this
sentence
of
Paules
concerning
the
weaknesse
of
frée
will
or
of
mannes
owne
power
,
dooth
vs
too
vnderstand
,
that
it
is
so
poysoned
,
weakened
,
and
fordoone
with
the
venim
of
sinne
,
that
of
it
owne
strength
it
can
neither
woork
the
rightuousnesse
that
liketh
God
,
nor
atteyne
forgiuenesse
of
sinnes
and
saluation
,
nor
think
any
thing
that
pleaseth
God
or
may
bée
helpfull
too
it selfe
in
the
conuersion
or
iustifying
of
it selfe
:
and
much
lesse
can
woork
toward
it
:
like
as
also
he
sayeth
.
j.
Corin.
ij
.
The
naturall
man
perceyueth
not
the
things
that
are
of
Gods
spirite
.
For
vntoo
him
they
are
foolishnesse
,
and
he
can
not
vnderstand
them
,
bicause
they
are
too
bée
weyed
spiritually
▪
Thirdly
also
he
dooth
vs
too
wit
in
generall
,
that
nothing
can
bée
doone
,
eyther
in
the
spirituall
lyfe
to
soule
health
,
or
in
the
ciuill
lyfe
rightly
and
fortunatly
,
but
by
the
helpe
and
gift
God
:
as
it
is
sayd
Iohn
iij.
A
man
can
not
take
aught
too
himself
,
except
it
bee
giuen
him
from
heauen
.
And
Nazianzene
:
Onlesse
God
giue
,
labour
auayleth
nothing
.
The
third
place
,
Of
the
Letter
and
the
Spirit
,
or
the
difference
betweene
the
ministerie
of
the
old
Testament
&
of
the
new
,
which
is
taken
of
the
effects
or
formall
cause
.
THe
new
Testament
dooth
most
properly
betoken
the
same
the
Gospell
or
the
promise
that
concerneth
the
sonne
of
God
,
our
Lord
and
redeemer
Iesus
Christ
,
and
Gods
grace
,
remission
of
sinnes
and
euerlasting
saluation
too
bée
giuen
fréely
for
Chrysts
sake
onely
,
too
those
that
beléeue
:
by
the
ministerie
of
which
promise
,
the
holy
Ghost
woorketh
,
and
kindleth
new
light
,
new
rightuousnesse
,
and
euerlasting
lyfe
in
our
harts
.
The
Letter
signifieth
the
lawe
of
Moyses
both
ceremoniall
The
Spirit
signifieth
Chryst
himselfe
,
or
the
holy
spirit
of
new
Testament
,
or
of
the
Gospell
,
and
not
of
the
Letter
,
or
of
the
Lawe
onely
,
or
of
figures
and
woorkes
what
soeuer
,
&c.
But
of
Chrystes
Spirit
which
woorketh
by
the
Gospell
.
For
the
Letter
,
that
is
too
say
,
Gods
Lawe
,
and
all
manner
of
doctrine
or
imitation
and
obedience
and
good
intent
of
dooing
the
Lawe
without
the
holy
Ghost
,
killeth
,
that
is
too
say
,
bringeth
not
lyfe
and
true
comfort
too
mennes
myndes
.
And
in
especiall
the
morall
Lawe
by
shewing
,
accusing
,
and
condemning
sinne
,
and
by
reueling
Gods
displeasure
,
dooth
onely
kill
and
cast
away
all
men
intoo
euerlasting
damnation
.
And
therefore
it
is
called
the
ministration
of
death
,
as
it
is
sayd
.
j.
Corinthi
.
xv
.
The
sting
of
death
is
sinne
,
and
the
power
of
sin
is
the
lawe
.
And
Austin
expoundeth
this
saying
lernedly
and
godlily
in
his
booke
Of
the
spirit
and
the
letter
,
Cap.
iiij
.
and
in
the
chapters
folowing
.
And
Roma
.
vij
.
At
the
comming
of
the
commaundement
,
sinne
reuiued
,
and
I
was
dead
.
But
Chrysts
Spirite
is
effectuall
by
the
Gospell
,
and
lighteneth
,
and
quickeneth
mennes
hartes
,
and
stirreth
vp
in
their
myndes
,
not
onely
the
shadowes
of
outward
woorkes
,
or
imitations
and
gestures
or
vayne
conceytes
and
good
intentes
:
but
a
true
and
new
light
,
rightuousnesse
,
and
lyfe
:
and
also
kindleth
and
inflameth
them
with
a
burning
fayth
and
loue
toowardes
GOD
,
and
other
motions
conformable
too
the
wil
of
Chryst
.
Vntoo
this
auouchement
of
the
effectualnesse
of
the
Gospel
,
The
pubishing
of
Moyses
Lawe
was
doone
with
great
miracles
,
and
was
exceeding
glorious
:
Ergo
,
much
more
shall
the
publishing
of
Chrystes
Gospell
bee
glorious
and
mightie
in
woorking
,
and
in
déed
bring
eternall
lyfe
and
lyght
,
considering
how
all
that
ordinance
of
Moyses
ministration
was
appoynted
,
and
all
the
figures
,
ceremonies
,
and
lawes
of
Moyses
were
set
out
for
Chryst
.
Now
if
the
ministration
of
death
through
the
letters
written
in
stones
was
glorious
,
that
is
too
say
,
if
the
ministration
of
Moyses
Lawe
written
with
letters
in
Tables
of
stone
,
whiche
killeth
all
men
and
condemneth
them
too
endlesse
death
,
were
glorious
,
beautifull
,
and
cléere
,
in
so
much
as
the
maiestie
&
brightnesse
of
the
countenance
of
Moyses
the
Lawe
giuer
was
so
great
,
that
the
children
of
Israel
,
by
reason
of
the
glorie
or
glistering
cléernesse
of
his
face
,
were
not
able
too
hold
their
eyes
ageinst
it
.
How
should
not
the
ministration
of
Chrystes
spirit
which
giueth
lyfe
,
or
the
ministration
of
the
Gospell
,
bée
much
more
glorious
and
effectuall
?
For
if
the
ministering
of
condemnation
bee
glorious
,
that
is
too
say
,
if
the
ministering
of
the
Lawe
whiche
condemneth
all
men
,
and
soundeth
out
this
voyce
,
Cursed
is
euery
one
that
abydeth
not
in
all
the
things
that
are
written
in
the
booke
of
the
Law
,
bée
glorious
:
how
much
more
dooth
the
ministration
of
rightuousnesse
exceede
in
glorie
?
That
is
too
say
,
in
how
much
greater
glorie
excelleth
the
ministration
of
Chrystes
Gospell
,
by
which
wée
are
deliuered
from
the
condemnation
of
the
Lawe
,
and
made
heires
of
rightuousnesse
and
euerlasting
lyfe
?
For
no
dout
,
that
which
was
there
glorifyed
,
is
not
once
glorifyed
in
respecte
of
this
exceeding
glorie
,
that
is
too
say
,
the
ministration
of
Moyses
or
of
the
Lawe
,
which
was
instituted
and
glorified
with
so
many
signes
and
woonders
,
is
not
too
bée
counted
glorious
,
in
respect
of
the
excellent
glorie
of
the
ministration
of
the
Gospell
.
For
if
that
whiche
is
put
away
was
glorious
,
much
more
shall
that
which
continueth
bee
glorious
,
that
is
too
say
,
If
the
ministration
of
Moyses
Lawe
whiche
was
too
bée
doone
away
,
&
the
ordinance
of
a
state
of
gouernement
which
afterward
should
decay
,
was
set
vp
with
so
glorious
miracles
:
how
much
more
shall
the
ministration
of
the
Gospell
,
(
which
bringeth
not
the
decaying
and
flightfull
benefites
of
this
lyfe
,
nor
vayne
shadowes
:
but
the
true
euerlasting
and
continuall
benefites
of
rightuousnesse
,
lyfe
,
and
light
in
heauen
)
bée
glorious
and
mightie
of
operation
in
all
those
that
embrace
the
Gospell
.
Therefore
hauing
such
hope
,
that
is
too
wit
,
of
the
true
and
euerlasting
lyfe
and
glorie
set
foorth
in
the
Gospell
,
wee
vse
great
assurance
and
libertie
in
our
ministration
,
and
neglecting
the
figures
and
shadowes
of
Moyses
lawe
,
preache
Chrystes
Gospell
openly
,
boldely
,
and
fréely
.
And
not
as
Moyses
did
put
a
veyle
before
his
face
,
that
is
too
say
,
wée
doo
not
hyde
,
ouerwrap
,
or
darken
Christs
Gospell
,
so
as
Christes
face
can
not
bée
knowen
and
séene
,
like
as
Moyses
when
he
put
the
veyle
afore
his
face
,
ment
that
he
should
kéepe
many
from
looking
intoo
the
ende
of
the
lawe
which
is
abolished
,
that
is
too
say
,
from
looking
vntoo
Chryst
who
is
the
end
of
the
lawe
whiche
was
too
bée
abolished
.
For
the
ende
of
the
lawe
is
Chryste
too
iustifye
euery
one
that
beléeueth
.
Rom.
x.
And
Chryst
him self
sayeth
:
If
yée
beléeued
Moyses
,
yée
would
also
beléeue
mée
:
for
of
mée
Chryst
hath
Moyses
written
peinting
out
Christes
sacrifise
and
redemption
in
the
promises
of
the
seede
that
was
too
come
,
and
in
the
figure
of
the
Easter
Lamb
,
and
in
all
the
sacrifises
.
But
their
senses
are
blinded
,
Esai
.
vj.
For
vntoo
this
present
day
,
the
same
veyle
,
that
is
too
say
,
the
same
mist
and
blindnesse
of
hart
in
not
acknowledging
Chryst
the
end
and
spirit
of
the
lawe
,
continueth
in
the
reading
of
the
old
Testament
,
neyther
is
this
veyle
taken
away
,
whiche
is
abolished
by
Chrystes
spirit
.
For
Chryst
hath
reueled
him selfe
too
vs
by
his
spirit
.
j
Cor.
ij
.
But
assoone
as
the
Israelites
shall
bee
conuerted
vntoo
the
Lord
,
that
is
too
wit
vntoo
Chryst
,
the
veyle
shall
be
taken
away
,
that
is
too
wit
,
the
blindnesse
of
mynd
which
kéepeth
them
from
knowing
Chryst
:
and
they
shal
rightly
acknowledge
Chryst
the
ende
of
the
lawe
,
whom
only
GOD
hath
made
our
wisdome
,
rightuousnesse
,
holynesse
,
and
redemption
,
that
he
whiche
glorieth
may
glorie
in
the
Lorde
.
The
Lord
is
that
quickening
spirit
,
or
Christ
is
the
spirit
and
lyfe
of
the
Lawe
,
too
whom
those
that
bée
conuerted
doo
vnderstand
that
the
ceremonies
and
figures
of
Moyses
Lawe
were
but
shadowes
of
the
good
things
too
come
,
and
that
the
bodye
of
them
was
Chryst
.
Colos.
ij
.
Ebr.
x.
and
that
the
morall
law
is
the
letter
that
killeth
,
or
which
pronounceth
the
sentence
of
death
and
eternall
damnation
ageinst
this
corrupt
nature
:
and
that
wée
bée
not
able
too
begin
obedience
of
the
lawe
so
as
it
may
please
God
,
but
if
Chrystes
spirite
or
God
himselfe
shyne
in
vs
,
and
make
our
hartes
comfortable
too
him
.
Now
where
soeuer
the
spirit
of
the
Lorde
,
that
is
too
say
,
of
Chryst
dwelleth
and
woorketh
,
there
is
freedome
,
from
the
Lawe
,
from
sinne
,
from
Gods
wrath
,
and
from
euerlasting
cursednesse
:
and
there
is
kindled
new
ryghtuousnesse
and
lyfe
acceptable
too
God
,
which
shall
continue
world
without
end
.
But
all
wee
,
(
that
is
too
wit
,
as
many
as
are
conuerted
vntoo
Chryst
,
and
embrace
his
Gospell
by
fayth
,
)
beholding
(
&
in
our
harts
as
it
were
in
a
myrrour
receyuing
by
faith
)
doo
rightly
acknowledge
,
the
glorie
of
the
Lorde
,
that
is
too
say
,
Christ
,
(
for
so
is
Christ
named
Exo.
xxxiij
.
Esai
.
lx
.
Ebr.
j.
Iohn
.
j.
and
in
other
places
)
or
the
true
light
and
glorie
of
Chryst
,
with
his
face
open
,
that
is
too
say
,
cléerely
,
and
manifestly
without
any
veyle
,
without
any
mistinesse
,
&
without
any
comberance
:
and
being
set
frée
by
the
spirit
of
the
Lord
,
or
by
Chryst
himself
,
are
chaunged
intoo
the
same
likenesse
,
that
the
like
new
light
or
true
knowledge
of
God
,
true
rightuousnesse
,
holynesse
,
and
lyfe
,
as
shyneth
in
Chryst
,
may
bée
kindled
and
framed
in
vs
also
,
from
glorie
too
glorie
,
that
is
too
say
,
with
encreasement
and
augmentation
of
new
light
,
rightuousnesse
and
lyfe
from
time
to
time
,
by
the
light
of
the
Lordes
spirit
shyning
in
vs
.
The
terme
of
glorie
or
glorification
,
whiche
Paule
vseth
in
this
Sermon
,
is
taken
out
of
Exod.
xxxiiij
.
where
it
is
written
of
Moyses
departing
from
communication
with
the
Lord
,
Cicaran
or
panau
,
that
is
too
say
,
that
his
face
glistered
like
vntoo
a
horne
.
This
haue
the
threescore
and
ten
interpreters
translated
thus
,
that
the
beautie
of
the
skin
of
his
face
was
glorifyed
,
that
is
too
say
,
that
the
skin
of
his
face
was
become
cléere
,
glistering
,
and
bright
,
like
the
shyning
Sunne
.
Of
this
translation
of
the
threescore
and
ten
Interpreters
,
did
Paule
borow
the
woord
glorie
,
in
this
comparison
of
his
:
which
thing
it
is
good
for
the
reader
too
beare
in
mynd
.
Vppon
the
.xiij.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Gal.
iij.
BRethren
,
I
will
speake
after
the
manner
of
men
.
Though
it
bee
but
a
mannes
Testament
,
yet
no
man
despiseth
it
,
or
addeth
any
thing
thereto
,
when
it
is
once
alowed
.
To
Abraham
and
his
seede
were
the
promises
made
.
He
sayeth
not
in
the
seedes
,
as
many
:
but
in
thy
seede
,
as
in
one
,
which
is
Chryste
.
This
I
say
,
that
the
law
which
began
afterward
,
beyond
foure
hundred
and
thirtie
yeeres
,
doth
not
disanull
the
testament
that
was
confirmed
afore
of
God
vnto
Christward
,
to
make
the
promise
of
none
effect
.
For
if
the
inheritaunce
come
of
the
lawe
,
it
commeth
not
then
of
promise
.
But
God
gaue
it
vntoo
Abraham
by
promise
.
Wherefore
then
serueth
the
Lawe
?
The
lawe
was
added
bycause
of
transgression
(
till
the
seede
came
too
which
the
promise
was
made
)
and
it
was
ordeyned
by
Aungels
in
the
hande
of
a
Mediatour
.
A
Mediatour
is
not
a
mediatour
of
one
But
GOD
is
one
.
Is
the
Lawe
then
ageynst
the
promise
of
God
?
God
forbyd
.
Howbeit
,
if
there
had
bin
a
Lawe
giuen
which
could
haue
giuen
lyfe
:
them
no
dout
rightuousnesse
shold
haue
come
by
the
law
.
But
the
Scripture
concluded
all
things
vnder
sinne
,
that
the
promise
by
the
fayth
of
Iesus
Chryste
,
should
bee
giuen
too
them
that
beleeue
.
The
disposement
.
THe
Epistle
is
of
those
sort
that
instruct
.
For
the
doctrine
therof
concerneth
mannes
iustification
before
God.
The
proposition
that
conteyneth
the
summe
of
the
Epistle
is
:
Wee
are
iustified
before
God
for
Chrysts
sake
only
,
freely
by
faith
,
and
not
for
our
own
good
woorkes
.
The
Arguments
wherewith
he
confirmeth
this
proposition
are
three
.
FIrst
,
of
the
weightynesse
of
the
woords
.
The
Testament
or
promise
of
God
,
is
out
of
all
dout
,
true
,
certein
,
vnchaungeable
,
and
too
bée
vnderstood
simply
as
the
woords
sound
.
Gods
Testament
or
promise
deliuered
vntoo
Abraham
,
In
thy
seede
shall
all
nations
bee
blissed
,
affirmeth
by
expresse
woords
,
that
Blissing
,
that
is
too
wit
,
remission
of
sinnes
and
euerlasting
saluation
is
giuen
,
not
in
seedes
as
in
many
,
that
is
too
wit
,
not
partly
for
Chrystes
sake
and
partly
for
our
owne
good
woorkes
:
but
onely
for
the
one
séede
,
whiche
is
Chryst
.
Ergo
,
it
is
a
true
,
certein
and
vnchaungeable
ground
,
that
wée
are
iustified
or
accepted
as
rightuouse
before
GOD
,
for
Chrystes
sake
onely
,
by
faith
onely
,
and
not
partly
by
faith
for
Chrystes
sake
,
and
partly
for
our
owne
good
woorkes
.
Paule
amplifieth
the
first
proposition
,
by
a
matter
of
lesse
likelyhod
,
or
force
,
thus
:
If
it
bée
not
lawfull
too
alter
the
Testament
or
last
will
of
a
man
:
much
lesse
is
it
lawfull
too
alter
the
Testament
or
will
of
God.
The
second
argument
is
of
things
that
hang
not
togither
.
FOr
yf
the
inheritaunce
come
by
the
law
,
then
is
it
not
by
promis
,
but
God
graunted
it
to
Abraham
by
promis
.
This
argument
may
bée
included
in
this
Syllogisme
.
-
Whatsoeuer
is
giuen
by
the
law
as
a
wages
,
eyther
for
our
own
obedience
to
the
law
,
or
for
our
own
workes
and
desertes
,
is
not
giuen
fréely
by
the
promis
taken
hold
vppon
by
fayth
onely
.
-
The
heritage
of
rightuousnesse
and
eternall
lyfe
,
is
giuen
fréely
vnto
Abraham
by
promis
.
-
Ergo
the
inheritaunce
of
rightuousnesse
and
eternall
lyfe
befalleth
not
by
the
law
,
or
is
not
giuen
for
our
own
woorkes
or
our
obedience
towardes
the
law
.
This
argument
dooth
Paule
amplifye
with
two
preuentions
.
To
this
obiection
Paule
aunswereth
thus
:
that
the
testament
Hereuppon
riseth
the
second
obiection
.
To
what
purpose
it
was
added
bycause
of
transgression
,
that
is
to
say
,
for
this
cause
was
the
law
made
that
it
should
shew
,
accuse
,
and
condemne
the
sinne
that
sticketh
in
vs
,
and
driue
vs
too
seeke
the
séede
Christ
,
who
was
made
sinne
for
vs
,
that
we
might
bée
made
the
rightuousnesse
of
God
in
him
.
Out
of
this
aunswer
is
buylded
the
third
argument
,
of
the
effects
hanging
vppon
it
.
If
the
law
coulde
deliuer
from
death
,
and
restore
lyfe
But
the
law
can
not
deliuer
men
from
sinne
&
death
,
and
restore
lyfe
.
Ergo
it
is
impossible
for
vs
too
bée
iustified
by
the
lawe
.
He
proueth
the
minor
or
second
proposition
thus
.
The
law
promiseth
or
giueth
eternal
life
to
all
those
that
yeld
perfect
obedience
without
any
sinne
.
But
the
scripture
hath
closed
all
things
vnder
sinne
,
that
is
to
say
,
the
woord
or
law
of
God
,
conuinceth
,
accuseth
,
and
condemneth
all
men
,
that
they
are
defiled
with
sinne
,
and
giltie
of
Gods
wrath
and
endlesse
damnacion
.
Ergo
the
law
deliuereth
no
man
from
eternall
death
,
neyther
can
it
giue
lyfe
:
but
the
promised
rightuousnesse
and
life
is
giuen
fréely
through
fayth
in
Iesus
Christe
,
too
them
that
beléeue
.
This
is
the
disposement
of
this
Epistle
,
in
which
there
appeare
chéefly
two
places
of
doctrine
,
which
are
also
the
cheef
places
throughout
all
the
Christen
doctrine
.
The
one
is
the
glad
tydings
,
or
promis
of
remission
of
The
other
is
,
the
law
giuen
of
God
,
to
shew
,
accuse
,
and
Therfore
the
definitions
of
the
law
and
the
Gospell
,
and
the
foure
differences
of
the
law
and
of
the
Gospell
,
taken
of
the
forme
of
vnderstanding
,
of
the
forme
of
the
promises
,
of
the
effectes
,
and
of
the
obiectes
,
and
also
a
declaracion
of
the
causes
and
effectes
of
the
law
&
the
Gospell
,
may
be
repeted
in
this
place
out
of
the
Catechisme
.
The
promis
concerning
Christe
made
vnto
Abraham
In
thy
seede
shall
all
nacions
bee
blissed
.
Gen.
xij
.
is
bréefly
declared
alredy
,
where
wée
haue
harde
that
the
cheef
places
of
the
Gospell
are
conteyned
in
it
.
First
concerning
Christes
person
,
in
whiche
the
twoo
natures
of
man
(
borne
of
the
séede
of
Abraham
&
Dauid
,
as
touching
the
flesh
,
)
and
of
God
(
enduing
the
churche
with
heauenly
blissing
and
taking
away
sinne
and
death
,
are
verely
&
personally
vnited
togither
.
Secondly
of
Christes
office
&
benefites
,
which
are
comprised
in
that
one
worde
blissing
.
For
blissing
signifieth
deliueraunce
from
curse
,
And
eyghtly
,
the
Article
of
our
Créede
concerning
Concerning
the
law
there
be
foure
admonishments
or
lessons
in
this
Epistle
.
THe
first
is
of
the
time
of
the
publishing
of
the
law
vppon
The
second
admonishement
,
is
concerning
the
propre
.
vse
and
effect
of
the
morall
law
,
which
was
added
,
bycause
of
transgression
,
and
not
to
iustifie
men
▪
&
bring
them
to
lyfe
and
saluacion
euerlasting
:
neyther
alonly
to
restreyne
mens
misdooings
and
offences
,
and
to
represse
them
and
hold
them
short
with
commaundementes
and
penalties
,
nor
too
bée
a
chastisement
of
wilfull
and
vnwilfull
offences
,
as
Demosthenes
defineth
it
:
but
to
augmente
mens
transgressions
or
sinnes
,
and
to
make
them
greater
,
by
shewing
vs
the
hugenesse
&
horriblenesse
of
our
sinnes
,
and
of
Gods
wrath
ageynst
sinne
,
whiche
things
wée
knew
not
of
before
,
and
by
horrible
accusing
,
fraying
▪
and
condemning
men
for
sinne
,
and
to
worke
most
sorowfull
dismayednesse
and
despayre
in
our
harts
,
vntill
the
promised
seede
do
come
,
and
that
the
comfort
of
fayth
bée
kindled
in
the
hart
.
As
for
example
,
the
voyce
of
Gods
law
bewrayed
,
accused
,
and
encreased
the
transgression
of
Adam
and
Eue
,
and
strake
them
with
horrible
dreadfulnesse
and
feare
,
vntill
the
promis
of
the
séede
that
should
come
,
was
vttered
,
by
trust
wherof
they
were
deliuered
out
of
the
dread
of
sinne
,
death
,
&
the
curse
of
the
law
.
Of
this
spirituall
&
chéef
vse
of
Gods
law
,
Paule
speaketh
in
this
Epistle
,
&
he
enlighteneth
it
with
many
woords
in
the
Epistle
to
the
Rom.
the
v.
vij
.
&
.
viij
.
chapters
.
The
law
entered
in
,
the
sinne
might
abound
.
Also
,
what
shal
wée
say
?
Is
the
law
sin
.
God
forbid
.
But
I
had
not
knowen
what
sinment
,
yf
it
had
not
bin
for
the
law
▪
For
I
wist
not
that
lust
was
sinne
,
yf
the
law
had
not
sayd
.
Thou
shalt
not
lust
.
For
without
the
law
,
sinne
is
dead
.
Also
,
by
the
law
sinne
becommeth
out
of
measure
sinfull
.
And
ageyn
,
the
law
is
the
power
of
sinne
.
The
third
admonishment
is
of
the
efficient
cause
or
The
law
was
ordeyned
by
Angelles
,
or
deliuered
by
the
ministerie
of
Angels
vpon
mount
Sinay
,
as
it
is
sayd
.
Act.
vij
.
Moyses
was
in
the
church
in
the
wildernesse
,
with
the
Angell
speaking
too
him
vpon
mount
Sinay
,
who
receyued
the
worde
of
lyfe
that
was
too
bee
giuen
to
vs
,
but
your
fathers
would
not
obey
him
.
Also
▪
Ebr.
ij
.
For
yf
the
woord
that
was
spoken
by
Angelles
was
stedfast
,
and
that
all
transgression
and
disobedience
hath
receyued
iust
rewarde
,
howe
shall
wée
escape
,
yf
wée
neglect
so
great
saluacion
vttered
by
the
lord
the
very
sonne
of
God
:
The
same
setting
togither
of
contraries
dooth
Paule
vse
in
this
place
.
The
promis
was
spoken
vntoo
Abraham
immediatly
from
God
himself
:
but
the
lawe
was
vttered
by
his
seruaunts
the
aungels
,
and
that
,
in
the
hand
of
a
mediator
,
which
was
Moyses
,
who
in
Deut.
v.
sayeth
thus
:
I
was
a
meane
&
went
betwixt
you
&
God
at
that
time
,
&
brought
you
woord
what
he
sayd
:
for
you
were
afrayd
of
the
fyre
,
&
went
not
vp
into
the
mount
.
Now
séeing
that
the
people
was
not
able
to
abyde
so
much
as
to
heare
the
voyce
of
the
law
,
&
much
lesse
the
thunder
&
lightning
of
Gods
wrath
darted
forth
by
the
law
:
It
is
an
euident
matter
that
they
For
a
mediator
is
not
of
one
,
but
goeth
betwixt
two
parties
,
(
namely
God
&
man
)
that
were
at
debate
,
whiche
debate
the
law
discouereth
,
nourisheth
,
encreaseth
&
confirmeth
by
be
wraying
,
accusing
,
&
condemning
sin
.
But
God
is
one
,
who
of
his
excéeding
great
&
frée
goodnesse
hath
made
a
promis
of
the
séede
,
and
sent
his
beloued
son
,
that
he
by
taking
mans
nature
vppon
him
,
should
take
away
the
debate
,
&
the
curse
of
the
law
,
&
giue
to
the
beléeuers
the
blissing
or
rightuousnesse
&
lyfe
that
was
promised
to
Abraham
.
Héere
may
the
whole
doctrine
concerning
the
mediator
▪
&
concerning
the
office
and
benefites
of
the
Mediator
Christ
,
and
of
the
causes
why
it
behooued
the
twoo
natures
too
bée
vnited
in
the
Mediator
,
bée
repeted
.
Fourthly
,
Paule
answereth
to
this
question
,
whither
Vpon
the
.xiiij.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Galat.
v.
I
Say
,
walke
in
the
spirite
,
and
fulfill
not
the
lust
of
the
flesh
.
For
the
flesh
lusteth
contrary
to
the
spirite
,
and
the
spirite
contrary
to
the
flesh
:
these
are
contrary
one
to
the
other
,
so
that
ye
can
not
doo
whatsoeuer
yee
woulde
.
But
and
yf
yee
bee
ledde
of
the
spirite
,
then
are
yee
not
vnder
the
lawe
.
The
deedes
of
the
flesh
are
manifeste
,
whiche
are
these
:
adultrye
,
fornicacion
,
vnclennesse
,
wantonnesse
,
worshipping
of
Images
,
witchcraft
,
hatred
,
variaunce
,
zele
,
wrath
,
strife
,
sedicions
,
sectes
,
enuying
,
murder
,
dronkennesse
,
gluttonye
,
and
suche
like
.
Of
the
which
I
tell
you
before
,
as
I
haue
tolde
you
in
times
past
,
that
they
which
committe
such
things
,
shall
not
be
inheritors
of
the
kingdome
of
God.
Contrarily
,
the
fruyte
of
the
spirite
is
loue
,
ioy
,
peace
,
long
suffering
,
gentilnesse
,
goodnesse
,
faythfulnesse
,
meekenesse
,
temperaunce
.
Ageynst
such
there
is
no
law
.
They
truely
that
are
Christes
,
haue
crucified
the
flesh
with
the
affections
and
lustes
.
The
disposement
.
THis
Epistle
is
of
those
sortes
of
cases
that
persuade
.
For
it
is
an
exhortacion
to
good
workes
or
new
obedience
agréeing
with
Gods
will
:
amplyfied
with
two
figures
,
Antithesis
and
Distribution
.
And
the
state
or
proposition
of
the
Epistle
enlightned
with
the
Antithesis
,
is
this
sentence
.
Walke
in
the
spirite
,
and
fulfil
not
the
lustes
of
the
flesh
,
that
is
to
say
,
obey
the
holy
Ghost
,
which
ruleth
youre
intentes
,
endeuers
and
dooings
,
that
they
may
agrée
with
the
will
or
lawe
of
God
,
and
welter
not
in
sinne
,
or
the
lewde
inclinacions
and
affections
of
nature
corrupted
and
vnrenewed
by
the
holy
Ghoste
,
or
too
speake
shortly
,
do
good
woorkes
and
eschue
sinne
.
Eyther
member
of
this
proposition
,
Paule
declareth
&
enlargeth
with
a
distribution
of
the
generalitie
into
his
particulars
.
Now
let
the
termes
be
vnderstood
aright
.
The
spirite
signifieth
God
the
holy
Ghoste
,
and
all
new
To
walke
,
is
the
same
thing
that
to
liue
,
or
to
rule
the
purposes
Lust
of
the
flesh
,
signifieth
not
onely
the
inordinate
desires
of
the
senses
or
of
the
affections
in
the
hart
,
Of
euils
all
that
may
bee
founde
,
Concupiscence
or
lust
is
grounde
.
But
to
good
purpose
and
méening
sayeth
Paule
,
fulfil
not
the
lustes
of
the
flesh
,
For
euen
in
all
the
Saincts
there
remayneth
concupiscence
of
the
flesh
,
that
is
too
wit
,
many
sinful
inclinations
and
desires
:
darknesse
in
the
mynde
:
and
doutfulnesse
,
distrust
,
carnall
carelesnesse
,
and
standing
in
a
mans
owne
conceyte
,
in
the
wil
,
and
a
great
●able
of
sinful
pangs
and
affections
in
the
hart
.
These
mischéefs
like
deadly
foes
kéepe
warre
in
our
mindes
ageinst
the
spirite
and
ageinst
the
good
motions
that
are
stirred
vp
by
the
holy
Ghost
,
as
in
Rom.
vij
.
Paule
describeth
this
fyght
of
the
flesh
ageinst
the
spirit
,
with
many
words
:
and
also
they
prouoke
and
enforce
vs
to
outward
sinnes
.
Howbeit
these
workings
of
the
fleshe
must
not
bée
fulfilled
,
but
must
be
kept
down
and
mortified
by
the
holy
Ghost
(
who
ruleth
the
mynd
,
will
,
and
hart
)
that
they
may
willingly
and
with
a
true
intent
exercise
the
dedes
or
vertues
agréeing
with
the
will
or
law
of
God.
For
they
that
are
led
by
the
spirite
,
are
no
longer
vnder
the
lawe
,
or
vnder
sinne
,
which
is
accused
&
condemned
by
the
law
,
neyther
perfourme
they
their
obedience
too
God
by
compulsion
and
constraynt
of
the
law
,
but
of
a
frank
and
freeharted
willingnesse
of
their
owne
.
Paul
distributeth
the
woorks
of
the
flesh
and
of
the
spirite
,
or
sinnes
and
good
woorkes
into
certeine
particulars
,
which
may
bée
referred
too
agréeable
precepts
of
the
Ten
commaundementes
.
The
manifest
deeds
of
the
flesh
he
nameth
Aduoutry
,
fornication
,
vnclenenesse
,
and
wantonnesse
,
doo
fight
ageinst
the
sixt
commandement
,
and
the
vertue
contrary
to
them
is
chastitie
.
The
fifth
kynd
of
the
works
of
the
flesh
Idolatrie
,
comprehendeth
all
sinnes
ageinst
the
1.
Witchcraft
,
2.
hatred
,
3.
variance
,
4.
spitefulnesse
,
5.
wrath
,
6.
strife
,
7.
seditions
,
8.
sects
,
9.
enuying
,
10.
and
murther
,
fyght
all
ageynst
the
fyfth
commaundment
.
And
the
contrary
vertues
are
,
Ryghtfulnesse
,
whiche
hurteth
not
an
other
mans
lyfe
,
body
,
or
good
name
:
fréendship
,
desire
of
concord
&
méeknesse
.
The
exposition
of
euery
of
these
woords
&
their
differences
may
be
taken
out
of
the
exposition
of
the
ten
commandements
or
out
of
my
rules
of
lyfe
.
The
last
two
kindes
,
Drunkennesse
and
gluttonie
,
may
in
In
the
ende
he
addeth
an
argumente
of
discommoditie
or
of
euerlasting
paynes
.
They
that
giue
themselues
too
these
sinnes
shall
not
receiue
the
heritage
of
Gods
kingdome
,
but
shall
bée
cast
into
endlesse
torments
.
The
frutes
of
the
spirit
,
or
the
vertues
that
please
God
,
1.
The
loue
of
God
and
our
neighbor
,
which
comprehendeth
most
of
the
vertues
of
the
first
and
second
table
.
For
Loue
is
the
fulfilling
of
the
law
.
Rom.
xiij
.
and
j.
Cor.
xiij
.
2.
and.
3.
Ioy
and
peace
,
or
quietnesse
and
gladnesse
of
the
hart
setled
in
Long
sufferance
or
pacience
,
beareth
with
other
folks
infirmities
,
and
with
wrongs
doone
,
and
is
not
discouraged
with
mysdealings
or
other
ouerthwarte
things
,
that
it
should
doo
ageynst
any
of
Gods
commaundements
,
and
it
perteyneth
too
the
first
and
the
fifth
commaundement
.
5.
Ageinste
suche
there
is
no
lawe
,
that
is
too
say
,
the
Lawe
They
truly
that
are
Chrystes
,
haue
crucified
the
flesh
with
the
affections
and
lustes
therof
,
that
is
too
say
,
those
that
bée
godly
in
déede
or
that
beléeue
in
Chryst
,
fulfil
not
the
lusts
of
the
flesh
or
their
sinfull
inclinations
and
affections
,
but
doo
keepe
them
vnder
and
restreine
them
,
and
mortify
them
with
the
spirite
as
is
sayd
Rom.
viij
.
If
ye
mortifie
the
déedes
of
the
flesh
by
the
spirite
,
yée
shall
liue
.
Vppon
the
.xvj.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Ephes.
iij.
I
Desire
that
you
faint
not
bicause
of
my
tribulations
that
I
suffer
for
your
sakes
,
which
is
your
praise
.
For
this
cause
I
bowe
my
knees
vntoo
the
father
of
our
Lord
Iesus
Chryste
,
which
is
father
of
all
that
is
called
father
in
heauen
and
in
earth
,
that
hee
would
graunt
you
,
according
too
the
riches
of
his
glory
,
that
yee
may
bee
strengthned
with
might
by
his
spirit
in
the
inner
man
,
that
Chryst
may
dwel
in
your
hearts
by
faith
,
that
yee
beeing
rooted
and
grounded
in
loue
,
might
bee
able
too
comprehend
with
all
sainctes
,
what
is
the
bredth
,
length
,
depth
,
and
height
,
and
too
know
the
excellent
loue
of
the
knowledge
of
Christ
,
that
ye
might
bee
fulfilled
with
all
fulnesse
,
which
commeth
of
God.
Vntoo
him
that
is
able
too
doo
exceding
aboundantly
aboue
all
that
wee
aske
or
thinke
,
according
too
the
power
that
woorketh
in
vs
,
bee
praise
in
the
congregation
by
Christ
Iesus
,
throughout
all
generations
from
time
too
time
.
Amen
.
The
disposement
.
THis
Epistle
is
of
that
sorte
that
is
persuasiue
.
For
it
is
an
encouragement
that
they
should
stedfastly
reteine
the
Doctrine
of
the
Gospell
that
they
had
receyued
,
and
not
faint
for
offence
of
persecution
.
And
it
is
a
prayer
that
God
will
preserue
,
confirme
,
and
strengthen
true
faith
and
stedfast
loue
among
them
.
The
cheefe
places
of
Doctrine
therfore
are
these
.
-
1
Of
constancie
or
continuance
.
-
2
Of
true
Inuocation
.
-
3
Of
faith
which
embraceth
Chryst
,
(
that
he
may
dwel
in
our
harts
,
)
&
acknowledgeth
the
largenesse
of
Christes
mercy
and
excéeding
great
loue
towardes
vs
.
-
4
Of
thankes
giuing
or
praysing
God
,
concerning
whose
almyghtinesse
not
tyed
too
second
causes
,
héere
is
put
in
a
notable
testimonie
,
méete
too
be
set
ageinst
Stoicall
madnesse
.
Of
the
first
place
.
I
Beseeche
you
that
you
faint
not
in
my
tribulations
for
you
,
Like
as
Cicero
in
his
Oration
for
Flaccus
,
giueth
his
opinion
concerning
the
miseries
of
the
Iewes
,
saying
:
this
nation
hath
well
shewed
how
déere
it
was
too
the
God
immortall
,
in
that
it
is
subdued
,
in
that
it
is
let
out
too
ferme
,
in
that
it
is
reserued
too
bondage
:
So
also
doo
the
wise
men
in
the
world
iudge
of
the
Church
and
of
euery
godly
member
of
the
same
that
are
oppressed
with
the
houge
heape
of
miseries
.
Namely
that
God
regardeth
not
,
and
much
lesse
loueth
and
receyueth
too
the
felowship
of
eternall
lyfe
and
ioy
,
men
so
miserable
,
néedie
,
fewe
in
number
,
drawne
asunder
with
inward
debates
,
and
laid
open
to
the
most
bitter
hatred
of
the
world
,
and
too
most
cruell
tormentes
,
suche
as
in
Paules
tyme
he
himselfe
and
the
rest
of
the
Apostles
were
,
and
suche
as
our
congregations
are
in
these
dayes
,
&
the
wretched
soules
that
are
put
too
deathe
for
the
pure
Doctrine
of
the
Gospell
in
Fraunce
,
in
Spaine
,
and
in
the
kingdome
of
Naples
,
like
as
nowe
of
late
at
Montola
in
the
kingdome
of
Naples
,
foure
score
godly
men
like
shéepe
in
a
slaughterhouse
had
their
throtes
cutte
by
the
hangman
at
the
commaundement
of
the
Romishe
Bishop
.
In
this
sorowfull
shew
of
the
fewnesse
,
miseries
,
and
infirmities
of
the
professers
of
the
gospel
,
all
men
perceyue
this
encouragement
and
entreatance
of
Paules
too
bée
néedfull
,
least
the
weaker
sort
taking
offence
at
the
miseries
,
imprisonments
,
and
tortures
of
themselues
and
of
other
godly
folke
,
should
reiect
Chrystes
true
doctrine
.
But
let
them
turn
away
their
eyes
from
the
prosperitie
,
power
,
Constancie
or
continuance
is
a
vertue
which
abideth
firm
Now
Paul
in
this
Epistle
addeth
two
reasons
why
they
Ageine
,
my
afflictions
are
your
glorie
.
That
is
too
say
,
they
are
not
slaunderous
and
shamefull
too
mée
or
you
,
they
are
not
signes
of
Gods
wrathe
and
casting
of
mée
away
:
But
they
are
things
that
bée
good
,
healthfull
,
honourable
,
and
too
the
glory
of
Gods
Churche
,
as
in
the
fifth
of
the
Actes
,
the
Apostles
reioyce
that
they
were
counted
woorthy
too
bée
put
too
rebuke
for
the
name
of
Chryst
.
And
Romaines
the
fifth
,
Paule
sayth
,
wée
glory
in
afflictions
,
bycause
affliction
bréedeth
patience
:
patience
bréedeth
triall
:
triall
hope
:
and
hope
of
eternall
lyfe
maketh
not
a
man
ashamed
,
or
disappointeth
not
him
that
hopeth
.
And
the
lyghtnesse
of
afflictions
for
the
turning
of
a
hand
,
procureth
an
inestimable
weight
of
glory
for
euer
and
euer
.
j.
Cor.
iiij
.
The
second
place
.
I
Bowe
my
knees
,
muche
more
weake
and
féeble
is
mannes
That
wee
may
after
some
sort
know
the
great
and
woonderfull
loue
of
Chryste
towardes
vs
,
which
is
farre
more
excellent
and
greater
than
that
man
can
attaine
too
it
and
vnderstand
it
.
And
that
wee
may
bee
filled
with
all
fulnesse
of
God.
That
is
too
say
,
that
wée
may
bée
filled
too
the
full
with
heauenly
lyght
,
wisdome
,
ryghtuousnesse
and
lyfe
,
by
God
,
who
shall
bée
all
in
all
,
and
that
God
himselfe
dwelling
in
vs
euerlastingly
,
may
euermore
shine
in
vs
,
and
lyghten
and
fulfill
our
hartes
with
the
flames
of
all
vertues
.
The
fourth
place
.
IN
thankes
giuing
wherewith
he
closeth
vp
this
Epystle
,
God
is
able
aboue
all
things
and
abundantly
too
help
,
beyond
all
that
wee
can
aske
or
conceyue
.
Like
as
hée
helped
Moyses
standing
at
the
red
sea
,
Ezechias
beseeged
of
Sennacherib
,
and
the
thrée
Israelites
in
the
burning
Ouen
at
Babylon
,
what
tyme
they
were
destitute
of
all
mannes
ayd
and
counsel
,
and
of
all
second
causes
,
)
altering
the
vsuall
and
accustomed
order
of
nature
.
And
this
is
the
peculiar
and
chéese
wisdome
of
Gods
Churche
,
too
settle
our selues
in
God
and
his
woord
by
faith
,
and
with
quiet
mindes
stedfastly
too
wait
for
the
promised
deliuerance
,
euen
when
wée
were
vtterly
destitute
of
all
second
causes
.
Vppon
the
.xviij.
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Cor.
j.
I
Thanke
my
God
alwayes
on
your
behalfe
,
for
the
grace
of
God
,
which
is
giuen
you
by
Iesus
Chryst
,
that
in
all
things
yee
are
made
rich
by
him
,
in
all
vtteraunce
,
and
in
all
knowledge
:
by
the
which
things
the
testimony
of
Iesus
Christ
was
confirmed
in
you
:
so
that
yee
are
behynd
in
no
gift
,
wayting
for
the
appearing
of
our
Lord
Iesus
Christ
whiche
shall
also
strength
you
too
the
end
,
that
you
may
bee
blamelesse
in
the
day
of
the
comming
of
our
Lord
IESVS
Chryst
.
The
disposement
.
THis
Epistle
is
of
those
cases
that
are
demonstratiue
.
The
state
or
proposition
of
it
is
.
I
am
glad
that
it
hath
bin
your
good
lucke
too
haue
the
full
and
riche
knowledge
of
the
Gospell
,
whereby
you
are
made
parteners
of
saluation
and
euerlasting
lyfe
with
Chryste
.
It
may
bée
referred
too
the
first
and
second
of
the
ten
commaundements
.
The
cheefe
places
are
foure
.
-
1
Of
mannes
souerein
good
,
which
is
the
true
knowledge
of
GOD
and
of
his
sonne
our
Lord
Iesus
Chryst
,
according
too
the
Gospell
.
-
2
Of
Perseuerance
.
-
3
Of
the
last
iudgement
.
-
4
Of
fréendlynesse
whiche
hath
a
will
too
doo
other
men
good
,
&
reioyceth
alwayes
in
their
good
successes
.
First
.
Of
the
souerein
good
.
SOuerein
good
,
Blissednesse
,
Blisse
,
or
Blisfulnesse
(
whiche
The
common
sort
,
the
Country
folk
,
the
Noble
men
,
Citizens
The
Ambitiouse
doo
chéefly
couet
honour
and
promotion
.
The
Epicures
(
of
whom
there
is
the
greatest
number
among
men
,
)
employe
all
their
endeuer
too
enioy
the
pleasures
of
the
bodye
.
The
sounder
sort
of
Philosophers
,
say
that
mannes
blisse
Plato
teacheth
somwhat
more
diuinely
,
that
all
men
ought
Thou
shalt
loue
thy
Lord
God
with
all
thy
hart
.
&c.
Now
like
as
if
a
man
shold
shewe
a
néedye
bodye
a
wedge
But
the
Gospell
setteth
before
vs
both
the
ende
and
the
meanes
wherby
wée
may
attayn
too
it
,
namely
Iesus
Christ
the
mediator
,
who
is
the
way
,
the
truthe
,
and
lyfe
,
&
the
doore
at
which
we
enter
,
&
the
ladder
by
which
we
climb
into
heauen
.
Therefore
the
souerein
good
,
is
the
true
knowledge
of
god
For
this
souerein
good
,
dooth
Paule
reioyce
on
the
behalfe
of
the
Corinthians
in
this
Epistle
,
and
he
affirmeth
them
too
bée
enryched
not
with
the
transitorie
riches
of
this
lyfe
,
but
with
the
true
and
euerlasting
riches
,
that
is
,
with
true
and
plentuous
knowledge
of
the
doctrine
of
the
gospell
,
and
with
stedfast
faith
,
and
with
all
good
things
necessarie
too
saluation
.
The
second
,
Of
Perseuerance
.
PErseuerance
,
is
a
stedfast
and
continuall
abyding
in
the
The
third
.
COncerning
the
last
iudgement
,
or
the
day
of
our
Lord
From
thence
he
shal
come
to
iudge
the
quick
and
the
deade
.
Now
the
doctrine
concerning
the
last
iudgement
may
be
comprised
in
these
six
places
.
1.
Whither
there
shal
come
any
last
iugement
.
2.
who
shall
bée
the
iudge
,
and
howe
and
when
he
shall
come
.
3.
What
shall
bée
the
manner
and
order
of
the
iudgement
.
4.
Of
the
rewardes
of
the
ryghtuous
.
5.
Of
the
endlesse
pains
of
the
wicked
.
6.
Of
the
tyme
and
of
the
rest
of
the
circumstances
of
the
iudgement
.
The
fourth
.
Of
Freendlynesse
.
LIke
as
Paul
reioyced
vnfeynedly
,
and
from
his
hart
,
that
the
Corinthians
were
brought
to
the
true
knowledge
of
God
,
&
the
felowship
of
the
euerlasting
and
blissed
churche
.
So
must
euery
man
reioyce
in
the
prosperitie
of
other
men
(
specially
of
good
men
)
and
bée
sory
for
their
mischaunces
,
and
wishe
them
wel
from
the
bottom
of
their
harte
.
This
vertue
is
called
Fréendlynesse
.
And
the
vices
that
encounter
it
,
are
diuelishnesse
,
spyghtefulnesse
,
and
maliciousnesse
,
of
which
wée
haue
spoken
already
in
the
Exposition
of
the
vertues
of
the
fifth
commaundment
.
Vppon
the
.xix.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Ephes.
iiij
.
BE
yee
renued
in
the
spirit
of
youre
mynd
,
and
put
on
that
new
man
which
after
God
is
shapen
in
rightuousenesse
and
true
holynesse
.
Wherefore
put
away
lying
,
and
speake
euery
man
truthe
to
his
neighbour
forasmuch
as
we
are
members
one
of
another
.
Bee
angrye
and
sin
not
.
Let
not
the
Sun
go
downe
vppon
your
anger
,
neither
giue
place
too
the
backbyter
.
Let
him
that
stole
,
steale
no
more
.
But
let
him
rather
labour
with
his
hands
the
thing
that
is
good
that
he
may
haue
to
giue
vnto
him
that
needeth
.
The
disposement
.
IT
is
of
those
sort
of
cases
that
are
persuasiue
or
exhortatiue
.
For
it
is
wholly
occupied
in
exhortation
vntoo
good
woorks
,
concerning
which
the
customable
doctrin
included
in
sixe
places
may
bee
recited
.
First
,
whither
newe
obedience
bée
néedful
.
Secondly
,
which
are
the
works
that
bée
good
in
déede
,
that
is
to
wit
,
not
Munkish
ceremonies
,
or
such
lyke
ceremonies
deuysed
by
men
:
but
the
works
that
be
commaunded
of
God
,
as
truth
,
méekenesse
,
liberalitie
,
and
diligence
.
Thirdly
,
what
are
the
efficient
causes
of
good
woorkes
or
how
they
may
be
performed
by
vs
,
sith
we
are
so
weake
and
the
Diuell
so
strong
.
Fourthly
,
how
good
works
please
God
,
sith
they
be
vnperfect
and
defiled
with
many
sinnes
:
that
is
to
wit
,
not
for
our
owne
worthynesse
,
but
for
Chrystes
sake
through
faith
.
Fifthly
,
for
what
ende
good
works
are
to
be
done
,
that
is
too
wit
,
not
too
deserue
forgiuenesse
of
sinnes
by
them
,
(
which
is
giuen
fréely
only
for
Chrystes
merit
:
)
but
that
wée
may
yeelde
too
God
our
due
obedience
,
that
we
may
glorifie
him
,
that
we
may
eschue
paynes
euerlasting
and
present
,
and
that
we
may
obtaine
the
rewards
that
are
promised
.
Sixthly
,
forasmuchas
the
good
woorks
euen
of
all
the
saincts
are
disteined
with
many
sins
:
we
must
speake
of
the
difference
of
the
sinnes
that
remayne
in
the
saincts
,
and
of
those
that
remayne
not
in
the
saincts
.
Howbeit
bycause
this
Epistle
conteyneth
otherwyse
a
moste
plentifull
doctrine
,
and
that
the
phrase
thereof
hathe
some
hardenesse
in
it
:
we
wil
interprete
the
very
text
in
order
,
diuiding
it
into
six
common
places
,
wherof
twoo
or
thrée
maye
bée
stoode
vppon
somewhat
longer
,
sermonlyke
.
The
first
.
LAy
away
from
you
that
old
man
according
to
youre
former
conuersation
,
whiche
is
corrupt
thorough
the
deceiuable
lusts
,
and
be
ye
renued
in
the
spirit
of
youre
mynd
,
and
put
on
that
new
man
which
after
God
is
shapen
in
holynesse
and
rightuousnesse
.
The
first
parte
is
a
generall
exhortacion
to
new
obedience
agreeable
to
Gods
will
,
or
comformable
too
Gods
rightuousnesse
.
This
exhortacion
is
enlarged
with
an
Antithesis
or
setting
togyther
of
contraries
:
Lay
away
sin
,
and
put
on
rightuousnesse
.
Or
cease
too
doo
euill
,
and
doo
good
woorkes
.
The
old
man
,
by
this
name
he
méeneth
all
the
defaults
in
the
mynde
,
ignoraunce
of
God
,
darknesse
and
doubtefulnesse
concernyng
GOD
,
concernyng
the
prouidence
,
will
,
and
woorde
of
God
,
and
concerning
the
promises
and
threatnings
of
God.
In
the
will
,
voydnesse
of
the
feare
&
loue
towards
God
,
and
of
al
vertues
which
ought
to
be
perfect
and
earnest
:
and
also
euill
inclinations
standing
in
ones
own
conceyt
,
pryde
,
&
fleshly
carelesnes
.
And
in
the
hart
,
a
headynesse
of
al
affections
,
flames
of
vnlawfull
loue
,
of
hatred
,
of
desire
of
reuenge
,
and
of
couetousnesse
.
All
this
huge
heape
of
sinne
that
sticketh
in
the
nature
of
man
vnrenued
,
is
betokened
by
the
terme
olde
man
,
whom
in
other
places
he
calleth
somtimes
the
natural
man
,
somtime
the
outward
man
,
&
sometymes
fleshe
.
The
lustes
of
errour
or
deceyuable
lustes
,
he
nameth
all
euill
To
be
renued
,
and
to
put
on
the
new
man
are
in
maner
all
one
.
The
mynd
is
renewed
when
the
darknesse
of
sin
is
The
new
man
he
calleth
him
that
is
renued
by
the
voice
of
the
Gospell
and
by
the
holy
ghost
,
who
kindleth
in
mens
The
second
.
HE
putteth
in
a
bréefe
&
most
lerned
definition
of
Gods
image
after
which
man
was
created
,
namely
that
it
is
tru
ryghtuousnesse
and
holynesse
:
and
Coloss.
iij.
he
writeth
that
it
is
the
true
knowledge
of
God
the
creator
.
Vppon
these
twoo
textes
wée
buylde
this
true
and
lerned
definition
of
Gods
image
.
Gods
image
in
the
first
man
,
was
not
onely
a
being
of
The
third
.
WHerefore
put
away
lying
and
speake
euery
man
truth
to
his
neighbour
,
bycause
we
are
members
one
of
another
.
The
doctrine
that
concerneth
the
folowing
of
truthe
and
the
shunning
of
lyes
is
very
large
,
wherof
an
abridgement
is
set
forth
in
the
exposition
of
the
eighth
commandement
.
He
nameth
héere
,
a
lye
,
not
only
the
ordinary
speches
The
fourth
.
BE
angry
and
sin
not
.
It
is
ment
of
méekenesse
whiche
is
a
vertue
that
represseth
irefulnesse
and
desire
of
reuenge
,
and
which
norisheth
not
hatred
.
The
eyght
causes
which
should
moue
vs
to
refraine
irefulnesse
,
are
reckned
vp
in
the
exposition
of
the
fifth
commaundement
.
The
fifth
.
GIue
no
place
to
the
backbyter
.
It
is
ment
of
fréendlynesse
giueth
credit
to
false
reports
whiche
might
haue
withdrawne
the
mynd
,
but
maketh
tryall
of
mens
willes
and
méenings
by
resonable
lykelyhode
.
Ageinst
this
vertue
there
fyghteth
maliciousnesse
,
suspition
,
distrust
,
and
lyght
credite
.
Of
whiche
is
spoken
in
the
fyfth
and
eight
commaundments
.
The
sixth
.
HE
that
hath
stolne
,
let
him
steale
no
more
,
but
rather
let
It
is
ment
of
paynefulnesse
and
labour
,
which
is
therfore
to
be
endured
,
that
wée
may
obey
god
who
enioyneth
vs
labours
agréeable
to
our
calling
:
and
that
we
may
eschue
many
sinnes
and
wickednesses
wherof
Idlenesse
is
the
norishement
,
and
to
get
honestly
things
néedfull
to
the
sustentation
of
oure selues
and
of
ours
,
and
too
be
bestowed
in
almes
déedes
vppon
the
poore
.
Ageinst
this
vertue
fight
slouthfulnesse
,
Idlenesse
,
théeuerie
,
sluttishnesse
.
&c.
Of
which
wée
haue
spoken
in
the
.iiij.
and
.vij.
commaundmentes
.
In
the
ende
let
two
or
thrée
of
the
places
that
bée
expounded
most
at
large
,
bée
repeted
and
committed
too
the
héerers
to
learne
by
hart
.
Vpon
the
.xx.
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Cor.
x.
TAke
heede
therefore
how
yee
walke
circumspectly
:
not
as
vnwise
,
but
as
wise
men
,
redeming
the
tyme
,
bycause
the
dayes
are
euill
.
Wherfore
,
be
ye
not
vnwise
,
but
vnderstand
what
the
wil
of
the
Lord
is
,
and
be
not
drunken
with
wine
,
wherein
is
excesse
.
But
be
filled
with
the
spirit
,
speaking
vnto
your selues
in
Psalmes
and
Himnes
,
and
spirituall
songs
,
singing
and
making
melodie
to
the
Lorde
in
your
harts
,
giuing
thanks
always
for
althings
vnto
God
the
father
,
in
the
name
of
our
Lord
Iesus
Chryst
:
submitting
your selues
one
to
an
other
in
the
feare
of
God.
The
disposement
.
THis
Epistle
is
hortator●e
,
conteyning
precepts
of
good
woorkes
.
The
cheefe
places
are
three
.
-
1
A
generall
exhortation
too
good
woorks
,
that
rule
all
the
deuyses
and
dooings
of
oure
lyfe
with
singular
héede
and
circumspectnesse
,
so
as
they
may
agrée
with
Gods
will
.
-
2
A
precept
of
sobriety
and
of
eschuing
drunkennesse
.
-
3
Of
songs
and
musike
too
be
vsed
in
Gods
seruice
.
-
4
Of
thanks
giuing
to
be
yéelded
to
God.
-
5
Of
obedience
,
lowlynesse
,
and
the
feare
of
God.
The
first
place
.
WAlke
warely
,
to
walke
signifieth
the
same
thing
that
walke
warely
,
bée
not
carelesse
,
set
not
lyght
by
the
sleyghts
of
the
diuell
,
cocker
not
your
owne
lustes
,
but
order
your
behauiour
and
lyfe
with
singular
warynesse
,
héede
,
watchefulnesse
,
and
circumspectnesse
,
least
eyther
by
the
diuels
policies
,
or
by
your
owne
fraylenesse
yée
bée
throwne
headlong
ageyne
ageyne
intoo
synne
and
death
.
Haue
a
speciall
care
to
eschue
occasions
of
falling
,
according
to
this
saying
:
To
eschue
occasions
of
synning
is
to
eschue
synne
.
Shunne
the
leude
companies
of
vngodly
and
filthy
persones
.
For
it
is
moste
true
that
Theognis
sayeth
:
Thou
mayest
learne
good
of
the
good
,
but
if
thou
companye
wyth
the
wicked
,
thou
marrest
thy selfe
.
Fall
to
honest
labours
which
of
themselues
are
bridles
of
walke
warely
.
So
Ioseph
walked
warely
when
to
walke
warely
,
is
the
same
thing
the
to
know
God
aright
,
to
trust
in
God
,
to
loue
God
,
to
feare
God
,
to
vse
patience
in
tribulacions
,
to
call
vppon
God
hartely
,
to
gyue
him
thankes
,
to
professe
him
,
to
spred
abroad
the
true
doctrine
,
to
obey
Magistrates
and
ciuill
ordinances
,
to
bée
iust
,
discrete
and
méeld
,
to
apply
the
dueties
of
a
mans
vocation
buzily
,
to
bée
méeke
,
treatable
,
mercifull
,
peaceable
,
chast
,
sober
,
soothfast
,
and
to
eschue
all
sinnes
that
fight
ageinste
these
vertues
.
These
beyng
vnfolded
into
their
partes
,
&
enlightned
with
Antithesies
&
examples
,
will
bring
forth
plenteousnesse
of
matter
both
manifest
and
ample
.
Not
as
vnwise
folke
,
men
without
the
true
knowledge
of
God
,
and
without
the
feare
of
God
and
fayth
.
Redeeming
the
time
,
neglecte
not
onely
occasion
of
walking
Bycause
the
dayes
are
euill
,
by
reason
of
the
malice
and
Not
like
fooles
,
that
is
to
say
,
as
folke
ignorant
of
God
,
and
voyd
of
fayth
and
true
godlinesse
.
But
as
those
that
vnderstand
what
is
the
will
of
the
Lord
,
that
is
to
wit
,
which
is
reueled
in
Gods
woord
,
to
whome
as
to
a
rule
wée
must
referre
all
the
deuises
and
dooings
of
our
life
.
This
is
the
will
of
the
Father
,
that
euery
one
that
beléeueth
in
the
sonne
should
haue
lyfe
euerlasting
.
This
is
Gods
will
,
euen
your
holynesse
,
that
yée
should
not
liue
like
the
Gentiles
that
know
not
God.
The
second
place
.
BE
not
drunken
with
wine
,
wherin
is
ryottousnesse
.
The
The
Gréeke
woorde
Asotia
,
ryottousnesse
,
comprehendeth
excesse
of
fare
,
wastfulnesse
,
wantonnesse
,
vncleane
talke
,
chamberings
,
scoldings
,
braulings
,
quarrelinges
,
manquellings
,
and
to
be
short
,
a
Cyclopish
life
ordinarie
to
dronken
folke
,
such
as
was
the
excesse
or
cyclopish
life
of
Alexander
the
greate
,
described
by
Plutarche
.
pag.
xlj
.
And
Cicero
in
his
booke
De
finibus
sayeth
:
I
like
not
of
these
belly
goddes
,
tha●
shall
spew
into
my
dish
,
and
must
bée
caried
away
from
the
table
,
&
which
fall
to
cramming
them selues
fresh
and
fasting
ageyne
the
next
morow
.
The
third
place
.
Singing
Psalmes
,
Himnes
,
and
spiritual
songs
vnto
the
Lord.
Of
songs
and
Musick●
.
GOd
hath
put
intoo
man
the
knowledge
of
numbers
And
in
our
age
God
hath
raysed
vp
Luther
,
who
(
as
our
Christe
lag
in
todes
banden
.
&c.
All
the
godly
euen
though
they
giue
but
meane
héede
,
may
easly
iudge
.
And
forasmuch
as
S.
Basill
in
his
preface
to
the
Psalter
hath
spoken
right
grauely
concerning
this
profitablenesse
of
Musike
:
I
will
translate
the
whole
place
,
and
write
it
hereunto
.
Psalmes
do
with
a
certeine
weltuned
delightfulnesse
The
fourth
place
.
IT
entreateth
of
thankesgeuing
wherewithall
God
is
too
bée
magnified
for
all
his
heauenly
benefites
with
a
true
harte
and
a
liuely
voyce
in
loudsounded
songs
and
Hymnes
.
Moreouer
concerning
lowlinesse
and
the
feare
of
▪
God
,
there
may
bée
declaracions
fet
out
of
the
rules
of
life
,
or
out
of
the
exposition
of
the
vertues
of
the
first
and
second
Commanndement
.
Vppon
the
.xxj.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Ephes.
vj.
MY
Brethren
,
bee
strong
through
the
Lorde
,
and
through
the
power
of
his
might
:
Putte
on
all
the
armour
of
God
that
ye
may
stand
ageinst
all
the
assaultes
of
the
Diuell
:
for
we
wrestle
not
ageynst
bloude
and
flesh
,
but
ageynst
rule
,
ageynste
power
,
ageynst
worldly
rulers
,
euen
gouernours
of
the
darknes
of
this
world
,
ageynst
spirituall
craftines
in
heauenly
things
.
Wherefore
,
take
vnto
you
the
whole
armour
of
God
,
that
yee
may
bee
able
to
resist
in
the
euill
day
,
and
stande
perfecte
in
all
things
.
Stand
therfore
,
and
your
loynes
gyrde
with
the
truth
,
hauing
on
the
breste
plate
of
rightuousnesse
,
and
hauing
shoos
on
your
feete
,
that
ye
may
be
prepared
for
the
Gospell
of
peace
.
Aboue
all
,
take
to
you
the
shield
of
fayth
,
wherwith
ye
may
quench
all
the
fiery
dartes
of
the
wicked
.
And
take
the
helmet
of
saluacion
,
&
the
sword
of
the
spirit
,
which
is
the
worde
of
God.
And
pray
alwayes
with
all
maner
of
prayer
and
supplication
in
the
spirite
,
and
watch
thereunto
with
all
instance
and
supplication
,
for
all
sainctes
and
for
me
:
that
vtteraunce
may
be
giuen
vnto
me
,
that
I
may
open
my
mouth
f●eely
,
to
vtter
the
secretes
of
my
Gospell
(
wherof
I
am
a
messanger
in
bondes
)
that
therin
I
may
speake
freely
,
as
I
ought
to
speake
.
The
di
sposement
.
IT
is
that
kind
of
cases
that
are
persuasiue
.
For
it
is
an
The
armour
or
apparell
is
this
.
FIrst
,
the
sword
girdle
wherewithall
it
behooueth
vs
too
The
armour
necessarie
to
repulse
the
blowes
of
our
Buckler
or
Sheeld
,
that
is
to
wit
,
faith
,
which
quencheth
all
the
firy
dartes
of
the
diuell
.
And
the
firy
&
most
noysome
dartes
of
the
diuell
are
these
:
Epicurish
and
Academical
doutings
whither
there
bée
any
God
,
whither
God
haue
care
of
vs
,
whither
the
gospell
bée
true
,
whither
God
regard
vs
in
our
troubles
,
&
whither
he
will
giue
vs
eternall
lyfe
.
Also
fleshly
carelessenesse
which
neglecteth
the
wrath
and
iudgement
of
God
,
heresies
,
and
false
pleasurable
opinions
.
&c.
Secondly
the
helmet
which
what
time
he
went
reioysing
in
his
hart
,
and
through
strong
hope
did
ease
his
harme
&
smart
:
with
the
like
armor
did
Paule
,
Polycarpe
,
Laurence
,
and
all
the
holy
Martyrs
sustein
most
bitter
torments
of
bodie
,
that
they
might
atteine
lyfe
and
blisse
euerlasting
.
The
weapons
which
he
appoynteth
vs
too
repulse
and
too
strike
the
enemie
with
all
,
are
twoo
.
First
a
sword
,
not
of
The
other
kynd
of
armor
is
continuall
and
feruent
prayer
,
But
more
notable
are
the
testimonies
of
Gods
woorde
which
shew
vs
the
true
calling
vpon
God
vnknowne
too
the
heathen
,
and
warrant
the
godly
souldiers
that
they
may
certeinly
Take
strong
fayth
for
a
sheelde
,
and
for
thy
dart
stedy
prayer
.
Let
Gods
woord
bee
thy
sword
:
Chryst
will
alone
doo
the
rest
.
Hitherto
I
haue
bréefly
passed
ouer
the
state
of
the
Epistle
and
the
chéefe
members
of
the
same
,
too
the
entent
that
the
summe
of
the
matter
béeing
set
out
seuerally
in
order
,
might
with
the
more
ease
bée
caryed
away
.
And
I
wold
counsel
those
that
bée
well
mynded
,
too
adde
too
this
bréefe
distribution
,
Luthers
most
lyghtsome
Sermon
,
wherein
he
hath
enlyghtened
this
part
of
this
.
vj.
chapter
.
Now
will
I
bréefly
expound
certeine
of
the
harder
woordes
and
phrases
.
Bee
manly
in
the
Lord
▪
A
néedful
vertue
for
al
godly
folke
Iulius
Caesar
:
but
the
grown
manlynesse
as
they
terme
it
,
that
is
too
wit
stedfastnesse
of
mynd
continuing
throughout
in
true
godlynesse
&
profession
of
the
heauenly
doctrine
,
and
by
patience
,
faith
,
&
prayer
fighting
ageinst
al
dangers
and
allurements
that
withdraw
the
mind
from
possession
of
true
godlinesse
:
As
for
example
Daniel
Put
on
the
complet
armor
of
God.
The
complet
armor
of
the
Romanes
is
described
by
Polybius
(
in
his
.
vj.
booke
.
pa.
181.
)
too
bée
a
swoord
,
a
iaueling
,
a
buckler
or
a
shéeld
,
a
burganet
,
a
pike
,
a
brigand
▪
&c.
But
this
armor
boteth
vs
nothing
ageinst
the
traines
&
assaultes
of
the
diuell
the
enimie
of
our
soules
.
But
the
complet
armor
wherwith
Paule
apparelleth
christen
souldiers
in
this
place
,
dooth
defend
and
garde
the
godly
in
such
wyse
as
they
may
bée
able
too
stand
safe
and
without
daunger
ageinst
the
policies
and
assaultes
of
the
Diuell
,
yea
and
also
ouercome
them
.
Ageinst
the
craftie
assaultes
of
the
Diuel
,
There
bée
chéefly
fiue
kindes
or
wayes
and
manners
of
craftie
traines
,
wherwithall
the
Diuell
is
woont
too
assault
the
fayth
of
the
godly
and
too
cast
them
headlong
intoo
eternall
destruction
,
by
pulling
their
mindes
from
God.
Of
these
things
wée
haue
giuen
an
inkling
héertoofore
in
the
latter
part
of
the
Epistle
vppon
the
third
Sunday
after
Trinitie
.
We
wrestle
not
ageinst
flesh
and
blud
:
that
is
to
say
ageinst
But
ageinst
rule
and
power
,
and
ageinst
the
rulers
of
the
darknesse
of
this
worlde
,
there
be
most
puissant
and
ghostly
enemies
wandering
with
the
heauenly
things
or
in
the
air
Eph.
ij
.
Whose
suttleties
&
strokes
can
neither
bée
vewed
nor
forséene
with
bodely
eyesight
,
nor
fensed
and
put
backe
with
bodily
armor
▪
And
as
among
mankynd
there
bée
degrées
of
kings
,
Princes
,
&
other
gouernors
:
So
are
there
also
distinct
orders
and
offices
among
Angels
&
diuels
,
which
are
ment
in
this
place
by
the
termes
of
rule
&
power
.
He
nameth
them
worldly
rulers
of
the
darknesse
of
this
world
,
bicause
they
beare
rule
in
the
myndes
of
the
vngodly
,
or
of
those
that
want
the
lyght
of
the
true
knowledge
of
God
,
and
of
fayth
,
and
hold
their
hartes
so
blinded
:
yea
and
the
most
part
of
mankind
captiue
,
as
he
sayeth
before
in
the
second
chapter
:
after
the
Prince
that
hath
power
in
the
aire
,
who
is
the
spirit
that
worketh
mightely
in
the
children
of
disobedience
.
Vppon
the
.xxiij.
Sunday
after
Trinitie
.
¶
The
Epistle
.
Phil.
iij.
BRethren
,
be
folowers
together
of
mee
,
and
loke
on
them
which
walk
euen
so
as
ye
haue
vs
for
an
ensample
.
For
many
walk
(
of
whom
I
haue
told
you
often
,
and
now
tel
you
weeping
)
that
they
are
the
enimies
of
the
crosse
of
Chryste
,
whose
end
is
damnation
,
whose
belly
is
their
God
,
and
glorie
to
their
shame
,
which
are
worldly
minded
.
But
our
conuersation
is
in
heauen
,
from
whence
we
looke
for
the
sauiour
,
euen
the
Lord
Iesus
Christ
,
which
shal
change
our
vile
body
,
that
he
may
make
it
like
vnto
his
glorious
body
:
according
to
the
working
,
wherby
he
is
able
also
to
subdue
al
things
vnto
him selfe
.
The
disposement
.
THis
Epistle
is
of
the
kind
of
cases
that
debate
matters
.
For
it
is
an
exhortation
that
they
should
beware
of
false
teachers
,
and
bée
stedfast
,
and
set
folks
at
one
that
are
at
ods
.
The
cheefe
places
are
foure
.
FIrst
the
teachers
of
the
church
must
bée
as
patterns
or
examples
for
their
héerers
too
looke
vppon
,
that
they
may
folow
their
behauior
and
doctrine
,
and
eschue
such
as
differ
and
disagrée
from
this
sampler
.
Secondly
,
our
conuersation
is
in
heauen
:
that
is
to
say
the
ministration
of
the
gospell
is
not
a
ciuill
gouernment
,
but
a
spirituall
:
and
all
the
whole
conuersation
and
lyfe
of
a
chrysten
man
must
bée
ghostly
and
heauenly
,
not
directed
too
the
séeking
of
the
commodities
of
this
present
lyfe
,
but
too
the
atteinement
of
the
glory
and
life
that
is
in
heauen
.
Thirdly
there
is
a
testimonie
concerning
the
raysing
and
glorification
of
our
bodyes
.
Fourthly
,
concerning
the
desire
too
maintein
concord
,
and
too
knit
toogither
the
minds
of
those
that
bée
at
oddes
.
The
first
place
.
BRethren
bee
yee
folowers
of
mee
,
and
looke
on
them
that
walke
euen
so
as
yee
haue
seene
vs
for
an
ensample
.
Paule
setteth
foorth
himselfe
too
the
Philippians
as
an
example
Bee
a
patterne
of
the
faythful
,
in
Doctrine
,
in
conuersation
,
in
louingnesse
,
in
spirit
,
in
faith
and
in
chastitie
,
and
giue
heede
too
reading
.
The
first
counsell
of
Paule
is
that
we
shuld
be
patterns
:
that
is
too
say
that
we
shuld
shine
before
others
by
our
example
of
Doctrine
and
conuersation
:
For
it
is
a
common
ordinarie
in
this
lyfe
,
that
wée
the
inferiour
sort
doo
followe
the
examples
of
our
gouernours
and
teachers
:
as
these
verses
admonish
.
In
sooth
th'
examples
of
rulers
flowe
too
the
people
:
And
as
their
Capteins
demeane
them
,
so
do
the
whole
Camp
.
And
Plato
sayeth
that
the
best
manner
of
instructing
is
,
If
the
Teacher
shyne
before
his
héerers
by
his
example
,
and
bée
séene
too
doo
the
same
things
himselfe
which
he
exhorteth
other
men
vntoo
.
Therefore
must
teachers
vse
much
more
warynesse
,
héede
,
and
diligence
in
ruling
their
behauior
,
than
other
men
must
,
bycause
the
people
must
looke
vppon
their
examples
,
according
as
Paule
commaundeth
heere
,
that
the
Philippians
should
bée
followers
of
him
,
that
is
too
wit
,
in
doctrine
,
fayth
,
and
other
vertues
:
And
that
they
should
haue
an
eye
too
such
as
walk
so
,
that
is
too
say
,
as
liue
so
,
teache
so
,
beléeue
so
,
and
professe
so
,
namely
that
wée
obteyne
remission
of
sinnes
and
euerlasting
lyfe
,
onely
for
Chrystes
passion
and
death
,
and
not
for
the
woorkes
of
the
Lawe
and
for
our
owne
vertues
.
But
if
the
teachers
eyther
spred
abroade
any
false
doctrine
,
or
bée
defiled
with
heynous
offences
:
their
héerers
are
easly
infected
with
their
opinions
and
examples
.
And
concerning
the
faultie
behauiour
of
the
teachers
,
it
is
a
common
sayd
sawe
,
he
that
teacheth
well
,
and
liueth
amisse
,
reacheth
foorth
with
his
one
hande
,
and
pulleth
backe
with
the
other
.
Afterward
he
peynteth
out
as
it
were
in
a
table
,
the
chéef
vertues
wherein
the
Teachers
must
shyne
before
their
héerers
.
1
In
talke
and
doctrine
.
For
the
true
doctrine
concerning
2
In
conuersation
,
or
in
directing
all
the
outward
deuyses
3
In
Louingnesse
.
There
must
bée
in
you
,
a
hartye
good
4
In
Spirite
.
Vntoo
your
Louingnesse
,
yée
must
mingle
5
In
Fayth
,
which
is
stayed
vppon
GOD
,
looking
for
The
enimies
of
Chrystes
Crosse
,
bycause
that
too
the
intente
The
ende
of
these
men
is
destruction
,
that
is
too
say
:
Althoughe
they
florish
a
whyle
in
lyfe
,
yet
shall
they
at
length
bée
ouerwhelmed
with
endlesse
tormentes
.
Whose
belly
is
theyr
that
is
too
say
,
they
preferre
the
belly
and
the
pleasures
of
the
belly
before
God
and
all
other
things
,
and
imploye
all
the
déedes
of
their
lyfe
too
the
atteynement
thereof
.
And
therefore
they
bée
Idolaters
.
For
looke
what
thing
euery
man
loueth
and
woorshippeth
aboue
al
other
things
,
the
same
is
his
God
,
who
onely
ought
too
bée
loued
and
woorshipped
aboue
all
things
.
Now
,
the
greatest
part
of
men
being
Epicures
,
make
a
God
of
their
belly
,
and
though
that
all
of
them
be
wray
not
the
méening
of
their
mynde
in
so
grosse
woordes
:
yet
in
the
inwarde
bowelles
of
their
hartes
they
thinke
so
,
as
did
that
Cyclops
in
Euripides
,
who
sayeth
that
he
acknowledgeth
no
other
God
,
nor
offereth
sacrifises
too
any
other
than
too
him selfe
and
too
his
belly
,
whiche
is
the
greatest
of
all
Gods.
And
their
glorie
is
in
their
shame
.
Although
false
teachers
bée
a
whyle
in
glorie
and
estimation
among
Noble
men
,
and
with
the
common
sorte
,
yet
dooth
this
reputation
turne
too
their
owne
shame
.
Whiche
are
worldly
mynded
,
Our
conuersation
is
in
heauen
,
or
is
heauenly
.
First
he
West
phalye
,
and
the
seditious
Bouers
would
haue
had
.
Secondly
,
the
lyfe
or
conuersation
of
a
Christian
is
heauenly
,
that
is
too
say
,
it
is
not
employed
about
earthly
things
too
the
atteynement
of
authoritie
,
riches
,
and
pleasures
:
but
too
the
compassing
of
heauenly
benefites
,
as
remission
of
sinnes
,
rightuousnesse
,
and
euerlasting
welfare
.
The
third
place
.
COncerning
the
resurrection
and
glorification
of
our
bodyes
,
let
the
whole
doctrine
bée
taken
out
of
.
j.
Corin.
xv
.
●
.
Thess.
iiij
.
Mat.
xxij
.
Daniel
▪
xij
.
The
fourth
place
.
COncerning
the
desire
of
concord
,
let
the
declaration
therof
bée
taken
out
of
the
Exposition
of
the
fifth
commaundement
.
Vppon
the
.xxv.
Sunday
after
Trinitie
.
¶
The
Epistle
,
ij
.
Pet.
j.
NOt
with
standing
I
thinke
it
mete
(
as
long
as
I
am
in
this
tabernacle
)
to
stirre
you
vp
by
putting
you
in
remembrance
,
forasmuch
as
I
am
sure
how
that
the
tyme
is
at
hand
that
I
must
put
of
my
tabernacle
,
euen
as
our
Lorde
Iesus
Christ
hath
shewed
me
,
I
wilenforce
therfore
that
on
euery
side
ye
might
haue
wherwith
to
stirre
vp
the
remembrance
of
these
things
after
my
departing
.
For
we
folowed
not
deceiuable
fables
,
when
we
opened
vnto
you
the
power
and
coming
of
our
Lorde
Iesus
Chryst
,
but
with
our
eyes
we
saw
his
maiestie
:
euen
then
verily
,
when
he
receiued
of
god
the
father
honor
and
glory
,
and
when
ther
came
such
a
voyce
to
him
from
the
excellent
glory
.
This
is
my
dere
beloued
son
,
in
whom
I
haue
delite
.
This
voyce
wee
harde
when
it
came
from
heauen
,
being
wyth
him
in
the
holy
mount
.
Wee
haue
also
a
ryght
sure
woorde
of
prophesy
,
wherevnto
if
yee
take
heede
,
as
vnto●
a
lyght
that
shyneth
in
a
darke
place
,
yee
doo
well
,
vntill
the
day
dawne
,
and
the
day
starte
aryse
in
youre
hartes
.
See
that
yee
fyrste
knowe
thys
,
that
no
prophecie
in
the
Scripture
hath
any
priuate
interpretation
.
For
the
Scripture
came
neuet
by
the
will
of
man●
but
holy
men
of
God
spake
as
they
were
moued
by
the
holy
ghost
.
The
disposement
.
THis
epistle
is
partly
persuasiue
,
and
partly
in
structiue
.
The
proposition
and
summe
of
it
is
this
:
I
counsel
you
to
reteyne
stedfastly
the
true
doctrine
concerning
Chryst
deliuered
by
the
Prophets
and
Apostles
,
which
is
the
only
fountayn
and
rule
of
the
true
religion
and
of
oure
euerlasting
saluation
.
The
cheef
places
of
doctrine
are
these
.
FIrst
it
belongeth
to
the
duetie
of
a
faithfull
Bishop
too
repete
oft
,
and
to
beate
into
the
heads
of
his
héerers
,
the
sum
of
the
true
doctrin
:
and
to
admonish
and
exhort
them
continually
,
that
they
kéep
it
pure
and
vncorrupt
vnto
the
last
gaspe
of
theirly
●●
,
and
that
they
eschue
false
teachers
.
The
second
and
principal
is
,
that
there
is
but
one
true
religion
and
doctrine
concerning
GOD
,
which
is
vttered
in
the
writings
of
the
prophets
and
Apostles
,
whiche
all
the
Godly
are
bound
diligently
to
learne
throughly
to
beare
away
,
and
sted
fastly
to
reteyne
.
The
third
concerneth
the
interpretation
of
the
propheticult
scriptures
.
The
fourth
place
.
IN
reaching
,
it
is
very
〈…〉
repete
oft
and
in
the
The
first
and
principall
place
.
THe
foundation
of
the
whole
religion
and
fayth
of
a'christen
Although
this
sentence
be
vnto
christians
a
most
sure
&
infallible
principle
of
principles
,
yet
not
with
standing
,
it
is
woont
commonly
to
be
confirmed
with
too
elue
arguments
,
to
the
intent
the
heathen
men
&
others
that
gayn
say
it
&
deny
it
,
may
the
easlyer
bée
persuaded
.
Some
suche
degrées
of
testimonies
are
cited
in
the
preface
vpon
the
.iiij.
tome
of
Luthers
woorkes
,
and
in
an
oration
of
the
lyfe
of
Ambrose
.
And
in
the
.xij.
chapter
of
the
Arguments
concerning
the
authoritie
and
certeyntie
of
the
Christen
doctrine
,
they
are
set
foorth
in
a
booke
by
themselues
,
and
are
to
bée
seene
bréefly
noted
in
the
beginning
of
my
commentarie
vppon
Mathew
.
Vnto
which
also
may
bée
ioyned
these
reasons
folowing
:
that
the
Church
only
hath
always
possessed
whole
and
sound
the
doctrine
not
only
of
the
Gospel
,
but
also
of
the
Lawe
concerning
the
one
true
God
,
and
concernyng
wedlocke
and
chastitie
,
ageinst
which
doctrine
al
the
heathen
haue
admitted
an
innumerable
and
monstrous
multitude
of
Gods
,
euen
cleane
contrary
to
the
iudgement
of
nature
,
and
also
rouing
and
outragious
kinds
of
lecheries
.
And
the
church
only
hath
kept
the
continuall
accompt
of
the
yéeres
of
the
world
euen
from
the
creation
therof
.
Vntoo
these
fiftéen
testimonies
concerning
the
certentie
of
the
christen
doctrin
,
may
also
be
referred
these
four
argumentes
which
Peter
vseth
in
this
Epistle
,
when
he
exhorteth
and
stirreth
vp
his
héerers
to
reteyne
and
kéepe
stedfastly
the
present
truth
,
that
is
to
say
,
the
true
doctrin
which
he
had
taught
them
concerning
Chryst
.
1
Of
the
matter
or
the
kinde
of
doctrine
it self
,
which
is
2
Of
the
testimonie
of
Peter
and
the
rest
of
the
Apostles
3
Of
the
record
of
the
euerlasting
father
vttred
by
this
voice
Nowe
out
of
this
woonderfull
story
of
Chrystes
transfiguration
,
which
the
Euangelistes
haue
set
foorth
Math.
xvy.
Luke
.
ix
.
Mark.
ix
.
and
specially
out
of
the
eternall
fathers
saying
:
This
is
my
beloued
Son
,
there
are
seuen
notable
places
noted
in
the
.xvy.
&
third
chapters
of
Mathew
,
which
places
the
studiouse
sort
may
allege
for
the
enlightening
of
this
Sermon
of
Peters
.
4
Of
the
record
of
the
Prophetes
who
haue
playnely
to
take
heed
,
that
is
to
say
,
hée
defully
and
The
third
place
.
OF
the
interpretation
of
propheticall
scripture
.
Peter
commendeth
For
the
common
ground
&
the
very
drift
of
al
the
Prophetes
,
That
no
prophesie
in
the
scripture
hath
any
that
is
too
say
,
it
is
not
too
bée
expounded
according
to
euery
mans
fansie
,
nor
according
to
the
iudgements
and
lykely
persuasions
of
mans
reason
,
nor
as
euery
man
listeth
:
but
accordyng
as
the
very
holy
ghost
(
the
best
interpreter
of
hymselfe
)
hath
opened
it
in
the
cleere
and
lyghtsome
testimonies
of
the
woord
by
him
deliuered
.
As
Chryst
sayeth
.
Iohn
.
xvj
.
The
holy
ghost
shal
teach
ye
al
things
,
and
shal
bring
you
in
remembrance
of
those
things
that
I
haue
sayd
vntoo
you
.
j.
Cor.
u.
He
hath
reueled
these
things
to
vs
by
his
spirite
.
For
the
naturall
man
perceyueth
not
the
things
which
are
of
Gods
spirit
.
For
they
are
foolishnesse
too
him
,
and
he
is
not
able
to
vnderstand
them
bicause
they
must
be
weyed
spiritually
.
Of
interpretation
.
IN
the
good
writings
and
authors
of
other
arts
in
generall
,
to
shewe
the
proposition
,
state
or
ground
of
the
matter
written
,
and
the
order
of
the
partes
and
Arguments
,
and
aptly
to
bring
the
cheef
poynts
into
the
common
places
of
the
same
arte
of
which
the
writing
entreateth
,
and
too
enlyghten
them
by
putting
them
intoo
theyr
definitions
,
diuisions
,
sentences
,
and
examples
:
and
to
open
the
maner
of
handling
it
,
with
the
phrases
and
figures
of
the
wordes
according
to
the
preceptes
of
the
artes
after
the
order
of
Rhetorike
.
But
in
the
right
vnderstanding
and
expounding
The
best
manner
of
interpreting
the
Prophetes
is
,
Christ
our
Easterlambe
is
offered
vp
for
vs
.
All
the
whole
Prophesie
of
Esay
is
enlightened
in
the
sayings
cited
by
christ
&
the
Apostles
,
through
whose
fore-light
,
the
true
and
natiue
méening
of
the
whole
Prophete
may
bee
the
easlyer
and
rightlier
vnderstood
.
Now
whereas
the
Papistes
prate
that
the
holy
scripture
Vppon
the
.xxvj.
Sunday
after
Trinitie
.
¶
The
Epistle
.
j.
Thes.
iiij
.
I
Would
not
Brethren
haue
you
ignorant
concerning
them
which
are
fallen
a
sleepe
,
that
ye
sorow
not
as
other
do
,
which
haue
no
hope
.
For
yf
wee
beleeue
that
Iesus
dyed
and
rose
ageyne
:
euen
so
them
also
which
sleepe
by
Iesus
will
God
bring
ageyne
with
him
.
For
this
say
wee
vnto
you
in
the
worde
of
the
Lord
,
that
wee
whiche
liue
,
and
are
remayning
in
the
comming
of
the
Lord
,
shall
not
come
ere
they
which
sleepe
.
For
the
Lord
him self
shall
descend
from
heauen
with
a
shout
,
and
the
voyce
of
the
Archaungell
and
trompe
of
God.
And
the
dead
in
Christ
shall
arise
firste
,
then
shall
wee
which
lyue
and
remayne
,
bee
caught
vp
with
them
also
in
the
cloude
,
to
meete
the
Lord
in
the
ayre
.
And
so
shall
we
euer
be
with
the
Lord.
Wherfore
comfort
your selues
one
another
with
these
woordes
.
The
disposementes
.
IT
is
of
that
sort
that
is
persuasiue
.
For
it
is
a
comfort
to
bee
set
ageynst
death
,
or
ageynst
the
moorning
and
heauinesse
that
wee
take
for
the
death
of
our selues
or
of
some
others
that
are
deere
vnto
vs
.
And
in
the
ende
of
the
Epistle
there
is
shewed
this
bound
&
vse
of
this
present
discourse
concerning
the
resurrection
of
the
dead
.
Comforte
your selues
one
another
with
these
wordes
.
For
the
most
effectual
&
most
stedy
confort
in
al
the
tribulacions
of
this
most
shorte
&
miserable
lyfe
(
which
in
very
déede
is
nothing
els
but
Dust
,
shadow
,
deaw
,
but
a
Ghost
,
but
a
steam
,
but
a
puffe
,
f●ther
,
aire
,
blast
,
cinder
,
a
dreame
,
froth
,
a
storme
,
but
a
stadge
,
but
a
span
,
but
a
footstep
.
Yea
and
in
death
it selfe
,
is
the
assured
hope
of
the
Of
this
hope
which
is
peculiar
to
the
Christians
,
and
The
Philosophicall
consolations
that
are
to
be
set
ageynst
Minos
,
Rhadamanthus
,
Aeacus
and
Triptolemus
,
)
and
be
conuersaunt
with
those
that
liued
rightuously
and
faythfully
.
Now
to
haue
communication
with
Orpheus
,
Musaeus
,
Homer
,
and
Hesiodus
,
what
estéeme
you
it
too
bée
woorth
?
Truely
I
could
finde
in
my
harte
to
dye
oft
entimes
(
yf
it
were
possible
)
so
that
the
things
whiche
I
speake
of
might
befall
mée
,
what
a
pleasure
would
it
bee
too
mée
(
thinke
you
)
when
I
should
talke
with
Palamedes
,
with
A●ax
,
and
with
others
that
were
entrapped
by
the
iudgement
of
vnrightuous
men
?
neyther
would
I
wish
you
,
yee
Iudges
to
feare
the
death
,
where
by
ye
haue
set
mée
at
libertie
.
For
there
can
no
manner
of
euill
befall
vnto
a
good
man
eyther
aliue
or
dead
,
neyther
shall
his
case
bée
at
any
time
neglected
of
the
Gods
immortall
,
neyther
is
this
thing
happened
to
mée
by
chaunce
.
Now
forasmuch
as
(
according
as
Basilius
right
grauely
The
proposition
of
the
firste
Tusculane
question
is
Death
is
not
euill
,
or
death
is
not
to
bee
feared
.
For
eyther
mens
soules
are
not
quenched
by
death
,
but
remaine
aliue
,
&
depart
into
those
places
which
the
blissed
sort
doo
inhabite
,
or
els
they
perish
vtterly
with
the
bodyes
,
so
as
there
remayneth
in
them
no
féeling
,
sense
,
or
perceyueraunce
of
any
harme
.
The
firste
parte
of
this
Dilemna
,
that
mens
soules
are
immortall
,
Cicero
proueth
by
six
argumentes
,
which
wée
haue
recited
héeretofore
in
the
disposement
of
the
.j.
Cor.
xv
.
vppon
the
second
holy
day
in
Easter
.
The
latter
part
,
that
though
the
soules
dye
with
theyr
bodyes
,
yet
there
is
no
harme
in
death
.
Cicero
likewise
goeth
about
to
proue
by
six
argumentes
also
.
The
first
Argument
.
IF
there
bée
any
euill
in
death
,
eyther
it
is
to
the
soule
or
to
the
body
.
But
neyther
in
the
body
nor
in
the
soule
that
are
quite
dead
,
can
remayne
any
sense
of
euill
.
Ergo
in
death
whiche
vtterly
quencheth
a
man
&
bringeth
him
to
nothing
,
there
is
no
euill
at
all
.
The
second
.
THat
whiche
riddeth
men
from
the
troubles
and
miseries
that
hang
ouer
them
,
and
is
the
ende
of
all
mischéeues
and
harmes
,
is
not
to
bée
counted
among
euill
things
.
Death
riddeth
men
from
the
troubles
that
hang
ouer
them
,
and
is
the
end
and
vttermost
refuge
from
all
miseries
.
Ergo
death
is
not
euill
.
The
third
.
THat
which
many
excellent
men
haue
of
their
owne
accord
or
certeinly
with
a
stout
and
quiet
minde
vndertaken
,
is
not
to
bée
feared
.
Many
valiaunt
and
good
men
haue
with
stout
courage
vndertaken
to
dye
for
their
countrey
and
for
other
causes
,
as
the
Decians
,
the
Scipios
,
Theramenes
,
Socrates
,
Leonides
.
&c.
Ergo
death
is
not
to
be
feared
as
the
chéef
euill
.
The
fourth
.
In
sléepe
there
is
none
euill
.
Death
is
like
to
sléepe
:
Ergo
there
is
none
euill
in
death
.
The
fifth
.
No
naturall
things
are
euill
.
Death
is
due
vnto
nature
,
who
hath
lent
vs
the
occupying
of
lyfe
,
as
it
were
of
money
,
without
setting
any
day
of
payment
.
Ergo
death
is
not
euill
.
The
sixth
.
No
commendable
thing
is
euill
.
The
deathes
of
such
as
excelled
in
vertue
(
and
specially
of
those
that
vndertooke
them
for
their
country
sake
)
purchase
euerlasting
commendation
.
Ergo
they
bée
not
euill
.
These
argumentes
haue
I
bréefly
set
downe
,
not
onely
to
the
intent
the
reading
of
the
first
Tusculane
question
may
bee
the
playner
to
the
yonger
sort
,
by
shewing
too
them
the
framing
and
order
of
the
argumentes
,
but
also
to
th
intent
the
difference
betwene
the
Christian
doctrine
and
the
doctrine
of
the
Philosophers
might
bée
séene
the
more
euidently
.
For
Philosophie
knoweth
vtterly
nothing
Vppon
the
first
Sunday
in
Aduent
.
¶
The
Epistle
.
Rom.
xiij
.
THis
also
we
know
(
I
meane
the
season
,
)
how
that
it
is
time
that
we
should
now
awake
out
of
sleepe
.
For
now
is
our
saluation
neerer
,
than
when
we
beleeued
.
The
night
is
passed
,
and
the
day
is
come
nye
.
Let
vs
therfore
cast
away
the
deedes
of
darknesse
,
and
let
vs
put
on
the
armour
of
light
.
Let
vs
wake
honestly
as
it
were
in
the
day
light
:
not
in
eating
and
drinking
,
neyther
in
chambering
and
wantonnesse
,
neyther
in
strife
and
enuying
:
but
put
yee
on
the
Lorde
Iesus
Christe
.
And
make
not
prouision
for
the
flesh
to
fulfill
the
lustes
of
it
.
The
disposement
.
THis
Epistle
is
of
that
kind
that
is
persuasiue
.
For
it
is
an
exhortacion
to
watchfulnesse
or
diligence
in
learning
the
doctrine
of
the
Gospel
,
and
in
framing
the
whole
lyfe
after
the
rule
of
Gods
word
.
The
state
or
summe
of
it
is
this
:
I
exhort
you
to
embrace
earnestly
the
Gospel
,
wherin
is
offe●●d
you
euerlasting
saluation
by
Iesus
Christ
,
and
to
worshi
〈…〉
with
true
fayth
&
dutyfulnesse
of
all
vertues
.
The
cheef
places
are
three
.
-
THe
doctrine
of
the
Gospell
concerning
Christes
delight
of
the
world
,
by
whom
lyfe
and
euerlasting
saluacion
are
offered
&
giuen
to
vs
,
must
earnestly
and
with
singular
heedfulnesse
and
diligence
bee
of
all
the
godly
sort
,
learned
,
kept
,
and
spred
abrode
.
-
ij
Of
the
faith
of
the
Fathers
,
and
that
all
holy
men
of
all
ages
obteyned
eternall
saluation
by
one selfe
same
way
,
that
is
to
wit
by
the
voyce
of
the
gospel
,
for
the
only
mediator
Christes
sake
,
through
faith
.
-
iij
An
exhortation
too
new
obedience
or
a
lyfe
agreeable
with
the
Gospell
,
or
too
good
woorkes
,
of
which
he
reckeneth
fiue
kindes
in
order
.
-
1
Diligence
and
watchfulnesse
in
learning
the
Doctrine
,
-
2
Sobrietie
which
eschueth
drunkennesse
and
gluttonie
.
-
3
Chastitie
or
stayednesse
which
eschueth
forbidden
lusts
and
wantonnesse
.
-
4
Méeknesse
and
desire
of
concord
,
which
represseth
wilfulnesse
-
5
Gouernement
or
brideling
of
all
the
affections
.
Concerning
these
vertues
,
sobrietie
,
chastitie
,
méeknesse
,
and
desire
of
concorde
,
and
concerning
the
vices
that
encounter
them
,
there
bée
orderly
expositions
set
foorth
in
the
declaration
of
the
ten
commaundements
,
and
in
my
rules
of
lyfe
.
Which
I
would
wish
too
bee
matched
with
this
booke
conteining
the
disposements
of
the
Epistles
,
in
the
end
thereof
,
for
this
cause
,
that
there
should
not
néed
too
tedious
turning
and
returning
too
the
morall
preceptes
or
places
of
vertues
and
vices
in
euery
seueral
Epistle
.
Now
therfore
wil
I
adde
certeine
aduertisements
to
the
first
two
places
of
this
dayes
Epistle
,
which
are
propre
too
the
gospell
,
and
will
expound
certeine
of
the
darker
termes
and
spéeches
.
¶
THE
ENTERANCE
.
FIrst
&
formost
in
this
place
,
the
preacher
may
make
some
the
Sundayes
in
Aduent
.
And
their
méening
was
,
that
their
héerers
should
bée
put
in
remembrance
,
and
prepared
too
discharge
their
mindes
from
all
other
cares
&
desires
,
and
with
greater
care
,
watchfulnesse
,
sobretie
,
reuerence
,
and
héedfulnesse
,
too
settle
them selues
too
consider
this
woonderfull
purpose
of
God
concerning
the
redemption
of
mankynde
by
the
comming
of
his
sonne
in
the
flesh
.
And
our
forefathers
made
foure
commings
of
Christ
.
First
in
the
flesh
.
Secondly
in
the
ministerie
.
Thirdly
too
his
Passion
,
whereof
is
spoken
in
the
gospel
of
this
day
.
And
fourthly
too
the
last
iudgement
,
wherof
wée
shall
héere
more
this
day
seuennight
.
Therefore
too
the
intent
that
men
might
bée
stirred
vp
too
the
more
héedfull
consideration
of
so
great
matters
,
at
this
Admit
that
Philosophie
bée
the
guide
of
lyfe
,
admit
it
bée
the
sercher
of
truth
,
the
expulser
of
vyce
,
the
founder
of
lawes
,
and
the
mistresse
of
manners
and
discipline
,
as
Cicero
saith
:
Admit
that
Eloquence
bée
the
Quéene
of
al
worldly
things
:
Bée
it
that
a
Troian
is
comparable
too
many
other
.
Yet
doo
all
these
Artes
serue
only
for
the
darke
nyght
of
this
mortal
lyfe
,
neyther
can
they
bring
true
lyght
and
eternall
saluation
.
The
Gospel
only
is
the
power
of
God
that
woorketh
saluation
too
euery
one
that
beléeueth
.
For
by
the
Gospell
and
The
second
place
.
AFter
one
and
the
selfe
same
manner
doo
all
the
Sainctes
Why
then
dooth
Paule
say
that
saluation
is
neerer
too
vs
now
,
than
when
we
beleeued
?
I
answer
,
for
thrée
causes
.
First
bicause
Chryste
the
author
&
giuer
of
euerlasting
life
whom
the
fathers
looked
for
too
come
,
is
now
come
in
the
sight
of
the
world
.
Secondly
,
bicause
a
greater
and
bryghter
light
of
the
Gospel
is
kindled
and
spred
further
abrode
now
,
than
before
Chrystes
comming
.
And
wee
sée
that
the
very
Apostles
did
not
cléerly
perceiue
before
Chrystes
resurrection
,
what
manner
of
kingdome
Chrystes
kingdome
should
bée
.
And
thirdly
,
bicause
the
Gentyles
also
were
called
too
the
felowshippe
of
euerlasting
saluation
,
by
the
vniuersall
preaching
of
the
Gospell
.
The
third
place
.
PAule
enlyghteneth
his
exhortation
too
new
obedyence
or
a
lyfe
agreeable
too
the
Gospel
,
by
an
Allegorie
of
the
light
or
of
the
day
,
and
of
darknesse
,
which
Allegorie
he
vnfoldeth
somewhat
at
large
.
j.
Thess.
v.
Eph.
iiij
.
and
.v.
Concerning
the
causes
that
should
moue
vs
too
folowe
good
works
earnestly
,
and
concerning
the
seueral
sinnes
which
Paule
warneth
vs
too
shun
in
this
place
,
an
exposition
may
bée
fetched
out
of
the
place
that
entreateth
of
good
woorkes
,
and
out
of
the
exposition
of
the
ten
commaundements
.
I
will
but
shew
the
harder
phrases
at
this
tyme
.
Let
vs
lay
aside
the
woorkes
of
darknesse
:
that
is
too
say
ignorance
And
let
vs
put
on
the
armor
of
lyght
:
that
is
too
wit
,
true
As
in
the
day
:
that
is
too
say
,
in
the
cléere
knowledge
of
Walking
after
a
comely
sort
:
That
is
too
say
,
let
vs
frame
the
purposes
and
dooings
of
our
lyfe
,
or
let
vs
liue
as
it
becommeth
vs
,
or
as
agréeth
with
the
will
&
woord
of
God.
Not
in
feasting
.
The
Gréeke
woord
Comois
signifieth
drunken
Neyther
in
chambering
and
wantonnesse
.
The
latin
word
Neyther
in
stryfe
and
enuying
,
or
spytefulnesse
.
The
contrarie
Put
on
the
Lord
Iesus
,
that
is
to
wit
,
in
receiuing
(
by
faith
)
And
make
not
prouision
for
the
flesh
,
too
fulfill
the
lustes
Rule
and
expresse
all
straggling
lustes
,
but
yet
forpine
not
your
bodyes
,
neither
neglect
the
welfare
thereof
,
so
farre
as
shal
bee
néedfull
too
the
going
through
with
al
things
aryght
,
according
too
your
vocations
:
but
haue
a
care
or
regard
of
the
flesh
or
of
the
body
,
like
as
Coloss.
ij
.
He
willeth
vs
too
honor
the
body
,
that
it
may
bee
kept
in
helth
,
after
a
rightful
order
and
maner
.
Yet
must
it
not
waxe
wanton
and
run
headlong
intoo
vyce
,
nor
too
the
nourishing
or
fulfilling
of
the
inordinate
desires
and
lustes
thereof
.
Vppon
the
thirde
Sunday
in
Aduent
.
¶
The
Epistle
.
j.
Cor.
iiij
.
LEt
a
man
this
wise
esteeme
vs
,
euen
as
the
ministers
of
Chryst
,
and
stewardes
of
the
secretes
of
God.
Furthermore
it
is
required
of
the
stewardes
,
that
a
man
bee
founde
faithfull
:
with
mee
it
is
but
a
very
small
thing
that
I
should
bee
iudged
of
you
,
eyther
of
mannes
iudgement
:
no
I
iudge
not
myne
owne
selfe
,
for
I
knowe
nought
by
my selfe
,
yet
am
I
not
thereby
iustifyed
.
It
is
the
Lord
that
iudgeth
me
.
Therefore
iudge
nothing
before
the
tyme
,
vntill
the
Lorde
come
,
which
will
lighten
things
that
are
hyd
in
darknesse
,
and
open
the
counsayles
of
the
hartes
:
and
then
shall
euery
man
haue
prayse
of
God.
The
disposement
.
IN
the
first
foure
Chapters
of
the
first
Epistle
too
the
Corinthians
,
the
state
or
principall
proposition
is
this
:
I
counsell
you
too
bée
at
one
among
your selues
,
&
that
you
vaunt
not
your selues
one
aboue
another
,
ne
nourish
debate
eyther
for
philosophie
and
mannes
wisdome
,
or
for
the
authoritie
and
mightie
woorking
of
the
Preachers
at
whosehands
yée
haue
receyued
the
doctrine
.
Too
this
marke
is
the
lesson
of
this
dayes
Epistle
too
bée
leueled
,
which
teacheth
that
all
Ministers
of
the
Gospell
which
doo
their
dutie
a
right
,
are
equall
in
power
and
woorking
as
apperteyning
too
the
ministerie
,
and
ought
not
to
be
iudged
of
men
,
but
the
iudgement
of
them
is
too
bée
left
vntoo
GOD
,
too
iudge
whiche
ministers
excell
one
another
priuately
.
The
cheef
places
.
-
1
A
doctrine
of
the
ministration
of
the
Gospell
and
of
the
Ministers
,
what
they
bée
,
what
bée
the
degrées
of
them
,
what
bée
their
duties
,
and
of
the
difference
betwéene
the
Ministers
of
the
Gospell
of
Chryste
,
and
the
ciuill
Magistrates
.
-
2
A
rule
of
lyfe
necessarie
for
all
the
godly
in
the
execution
of
any
manner
of
vocation
,
whiche
is
,
This
is
required
in
the
executer
of
it
,
that
he
bee
found
faithfull
.
-
3
Of
manlynesse
and
constancie
of
courage
which
abandoneth
not
the
duties
of
a
mannes
calling
,
for
rash
iudgement
and
venemous
opinions
of
other
men
,
according
as
Paule
sayeth
héere
:
It
is
a
smal
thing
for
mée
too
bée
iudged
of
you
,
that
is
too
saye
:
Séeing
that
I
haue
the
recorde
of
a
good
Conscience
,
and
execute
my
office
faithfully
,
I
nothing
regard
the
venemous
and
vntrue
misdéemings
of
other
men
towardes
mée
.
For
(
as
great
Alexander
sayd
)
it
is
a
princely
matter
too
bée
ill
reported
off
for
weldooing
.
And
euery
man
must
bée
so
framed
and
settled
in
mynde
in
his
owne
vocation
,
as
Dion
wryteth
,
that
the
Emperoure
Seuerus
was
:
He
was
(
sayeth
Dion
)
diligent
and
earnest
in
the
things
that
were
too
bée
doone
,
and
as
for
the
tales
and
reportes
that
were
spred
abrode
of
him
among
the
commons
,
he
passed
not
for
them
.
-
4
Of
mainteyning
the
vprightnesse
of
a
good
conscience
,
and
of
the
difference
betweene
the
rightuousnesse
of
faith
,
and
the
rightuousnesse
of
a
good
conscience
or
of
good
woorkes
.
-
5
A
commaundement
of
not
iudging
,
that
is
too
wit
,
things
vnknowen
,
things
secret
,
and
things
doutful
.
-
6
Records
of
the
last
iudgement
.
These
places
shewe
the
chéefe
matters
,
whereof
the
records
appéere
in
this
short
Epistle
.
At
this
tyme
wée
wil
expound
but
the
twoo
first
places
,
whiche
are
the
chéef
in
this
Epistle
.
Of
the
rest
wée
will
speake
an
other
tyme
.
The
first
place
.
OF
the
ministration
of
the
Gospell
.
God
gathereth
too
him
Nowe
,
a
Minister
of
the
Gospell
,
is
a
persone
called
of
The
poynts
of
the
ministery
,
or
the
cheef
duties
of
ministers
,
are
six
.
1
FAithfully
to
teache
the
true
doctrine
of
the
Gospell
in
euery
This
doctrine
which
is
set
beyond
the
syght
of
mannes
the
mystery
of
god
.
Which
kynde
of
spéeche
hée
vseth
in
an
other
place
also
.
Eph.
iij.
and
Rom.
xvj
.
Where
he
calleth
the
Gospel
a
mysterie
hidden
from
the
beginnyng
of
the
worlde
.
For
it
was
not
knowne
to
any
creature
,
Angell
or
man
,
that
God
woulde
deliuer
mankynde
from
sinne
and
deathe
,
and
garnish
him
with
euerlastyng
saluation
,
by
the
death
of
his
owne
sonne
.
This
mysterie
or
hidden
woord
of
the
Gospell
,
vnknowne
too
mannes
reason
,
dooth
Paule
and
all
other
ministers
distribute
and
spreade
abrode
among
mankynde
.
ij
.
Corin.
v.
God
hath
put
intoo
vs
the
woorde
of
attonement
.
Therfore
wée
come
of
message
in
Christes
steade
,
as
if
God
exhorted
by
vs
.
2
The
second
poynt
of
the
ministration
of
the
Gospel
is
to
minister
the
sacraments
instituted
by
Christ
,
that
is
too
wit
,
Baptim
and
the
Lordes
Supper
,
whiche
Sacramentes
,
reason
giueth
too
bée
comprehended
toogither
in
this
place
vnder
the
name
of
mysteries
.
For
lyke
as
Gods
secrete
will
concernyng
Reconciliation
,
Remission
of
sinnes
,
ryghtuousenesse
,
and
euerlasting
Saluation
,
is
disclosed
and
exhibited
vntoo
vs
by
the
woorde
of
the
Gospell
receyued
at
oure
eares
:
So
are
the
same
secrete
and
woonderfull
benefites
of
Gods
Sonne
,
offered
and
applyed
vntoo
vs
by
the
vse
of
the
Sacramentes
enteryng
in
at
oure
eyes
.
For
the
vse
,
strength
and
efficacie
of
the
woorde
and
of
the
Sacramentes
is
all
one
.
Therefore
doothe
Austine
learnedly
and
wittyly
define
a
Sacrament
3
The
third
poynt
is
.
The
preaching
of
remission
of
sins
,
whiche
is
applyed
eyther
in
the
publik
ministration
to
all
in
generall
,
or
else
priuately
to
eche
person
seuerall
in
confession
,
in
sicknesses
,
or
in
other
gréefs
.
Math.
xvj
.
I
will
giue
thee
the
keyes
of
the
kingdome
of
heauen
.
And
Chryst
priuatly
pronounceth
forgiuenesse
of
sinnes
to
the
palsyman
and
to
Mary
Mawdlin
.
Math.
ix
.
Luk.
vij
.
4
The
fourth
poynt
is
,
too
bynd
sins
or
to
excommunicate
5
The
fifth
is
,
to
shyne
before
their
heerers
in
example
of
6
The
sixthe
is
,
too
ordeyne
necessarie
Ceremonies
The
ministers
that
performe
these
duties
rightly
and
mans
day
,
that
is
too
say
,
for
mans
iudgemente
,
or
for
the
rashe
and
venomous
verdytes
of
other
men
,
wherby
hée
is
déemed
eyther
inferiour
or
superiour
too
others
:
but
let
hym
contente
him selfe
with
the
witnesse
of
all
good
conscience
.
Nowe
where
as
afterwarde
the
degrées
of
Mynisters
The
differences
betwéene
the
minister
of
the
Gospell
The
second
place
.
ALl
modest
and
wyse
men
which
measure
themselues
-
1.
First
a
conuenient
good
skill
in
the
Christen
doctrine
,
-
2
Secondly
Heedfulnesse
and
diligence
,
too
bée
performed
-
3
Constantnesse
in
professing
the
true
doctrine
and
in
-
4
Fourthely
,
continuall
and
earnest
requesting
and