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Gathered
and
set
together
out
of
the
Readings
of
of
Siuille
,
professor
of
Diuinitie
PSALM . 122. Lorde deliuer my soule from false lippes and a deceiptfull tung . What shall he giue thee , or what shal be put vnto thee thou deceiptfull tung ? The sharpe arrowes of a strong man , with the coles of Iuniper .
Imprinted
at
London
by
dwelling
in
Paules
Churchyarde
at
the
signe
of
the
●●●●ece
.
A●
15●5
.
In this behalfe becomme a brasen wall . And nother feare , ne blush what euer fall .
Plucking
vp
,
pulling
downe
,
destroying
and
ouerthrowing
.
building
vp
,
and
planting
Sir
I
thanke
you
right
hartily
for
it
.
But
yet
must
not
these
bondes
of
mine
abate
or
put
away
your
gladnes
,
forasmuch
as
they
be
the
sure
records
and
as
it
were
certen
badges
of
mine
office
or
calling
.
But
what
is
the
cause
that
you
haue
vouchsaued
to
come
to
mee
?
Nothing
could
haue
happened
to
me
more
acceptable
and
pleasant
than
this
exercise
,
forasmuch
as
I
apply
my selfe
wholly
with
all
my
power
and
strength
to
the
executing
of
mine
office
.
Now
therefore
begin
whereat
you
wil
,
and
I
will
answere
to
al
things
orderly
and
playnly
.
I
professe
my selfe
to
be
the
same
●
aule
whiche
was
once
a
most
deadly
enemie
to
Christes
Gospell
,
So
small
cause
is
there
that
the
Gospell
should
bee
reckened
among
new
thinges
,
that
in
verie
deede
it
is
the
performance
,
fulfilling
,
and
finishing
vp
of
Gods
promises
that
haue
bin
giuen
before
al
remembrance
of
man
.
Euen
the
Lords
prophetes
themselues
which
are
worthy
to
be
beleued
,
bothe
bycause
they
were
many
,
and
most
assured
mainteiners
of
the
truthe
.
Out
of
the
holy
Scriptures
,
which
the
Lord
reueled
vnto
his
seruaunts
,
to
the
intent
that
all
men
might
conceiue
a
sure
persuation
and
beleefe
of
his
will
in
their
minds
.
The
sonne
of
God
,
who
was
made
of
the
seede
of
Dauid
,
only
as
perteyning
to
the
fleshe
,
and
in
respect
of
his
manhod
:
and
therwithall
was
shewed
to
be
the
sonne
of
God
,
with
singular
power
through
the
sanctifying
spirite
.
In
the
raysing
vp
of
the
dead
from
their
graues
,
or
by
the
rising
agayne
of
our
Lord
Iesus
Christ
,
who
both
rose
agayne
himselfe
from
the
dead
,
and
also
called
other
men
agayne
vnto
life
.
The
very
same
Christ
our
sauiour
,
by
whose
goodnesse
I
obteyned
the
office
of
Apostle
.
To
cause
the
people
of
all
countreys
to
submit
themselues
,
and
to
be
obedient
to
the
faith
which
we
preach
eueriwher
in
the
name
of
our
said
lord
.
Into
the
which
number
&
company
you
Romanes
also
are
admitted
,
&
called
by
Iesus
christ
.
Therfore
vnto
you
al
which
dwel
at
Rome
,
&
which
ar
both
derebe
loued
of
god
,
&
chosen
to
liue
in
godlines
and
holynesse
,
I
wishe
peace
and
euerlasting
happinesse
from
God
him selfe
the
heauenly
father
,
and
from
our
lord
Iesus
Christ
his
only
begotten
sonne
.
¶
The
entraunce
into
the
Epistle
.
To
be
shorte
,
the
drifte
of
the
whole
Epistle
is
this
:
to
shewe
all
men
indifferently
the
two
cheefe
poynts
of
Religion
,
namely
the
doctrine
of
fayth
,
and
the
doctrine
of
good
conuersation
proceeding
out
of
fayth
,
bycause
that
all
the
thinges
which
are
conteyned
in
the
holie
scriptures
may
easly
be
referred
too
those
two
.
And
furthermore
I
take
him
not
to
be
the
worst
learned
man
,
which
hath
learned
the
true
maner
bothe
of
beleeuing
rightly
,
and
of
dooing
well
.
First
I
teache
what
is
to
be
beleeued
,
and
afterwarde
by
what
deedes
godlinesse
is
to
be
shewed
and
exercised
.
For
the
works
that
are
called
good
beeing
destitute
&
voyde
of
true
faith
,
notwithstanding
that
to
outward
shew
they
be
excellent
and
prayseworthie
,
haue
nothing
in
them
but
a
fading
glosse
of
glittering
brightnesse
.
But
God
the
sercher
of
the
inward
thoughtes
,
laugheth
them
to
scorne
,
&
setteth
light
by
them
,
as
things
that
proceede
not
of
fayth
.
Euen
this
,
that
I
deuide
it
as
it
were
into
two
places
.
Whereof
,
the
one
sheweth
the
way
whereby
men
knowing
themselues
to
bee
giltie
and
enemies
to
God
,
may
neuerthelesse
recouer
his
fauour
and
repayre
his
good
will
as
it
were
after
banishment
:
which
place
,
if
you
thinke
good
,
we
will
call
the
place
of
Iustification
.
And
afterward
I
shew
that
all
mankinde
may
without
difference
inioy
this
benefite
of
attonement
and
Gods
fauor
,
by
the
force
of
faith
which
the
Lorde
bestowed
vpon
men
from
heauen
,
whether
they
be
Gentiles
or
Iewes
.
Whiche
place
let
vs
call
the
treatise
of
Gods
election
,
or
of
the
calling
of
the
Gentiles
.
In
this
entraunce
I
giue
thankes
to
my
God
through
Iesus
Christe
for
you
all
,
whose
fayth
is
blazed
abrode
ouer
all
the
worlde
with
so
greate
prayse
.
For
God
whome
I
serue
in
preaching
the
Gospell
of
his
sonne
,
is
my
witnesse
that
I
make
mention
of
●ou
without
ceassing
,
and
haue
alwayes
mynded
you
in
my
prayers
,
that
by
Gods
leaue
I
myght
one
tyme
or
other
happen
to
haue
a
prosperous
iourney
vnto
you
.
Yea
in
deede
.
For
mine
onely
desire
was
to
see
you
,
that
I
might
impart
some
spiritual
gifts
vnto
you
to
strengthen
you
withall
.
I
know
that
welinough
.
Therfore
my
meaning
was
not
more
to
strengthen
you
,
than
to
take
comfort
among
you
,
through
mutual
fayth
both
yours
and
mine
.
Nay
rather
,
my
brother
,
I
would
yee
shoulde
be
well
assured
,
that
I
oftentymes
purposed
vpon
this
iourney
vnto
you
,
that
I
might
,
I
say
,
reape
some
frute
among
you
as
well
as
I
haue
done
among
the
rest
of
the
Gentyles
,
but
stayed
by
reason
of
lettes
and
hinderances
vnto
this
day
.
Euen
of
myne
office
.
For
inasmuche
as
I
am
appoynted
to
be
an
Apostle
,
it
is
my
duetie
to
think
my selfe
a
detter
of
all
that
I
can
doo
,
bothe
to
the
Greekes
and
to
the
Barbarous
,
and
both
to
the
wise
and
to
the
vnwise
alike
.
For
this
cause
I
was
desirous
and
still
am
desirous
with
all
my
harte
to
preache
the
Gospell
with
a
readie
and
cherefull
minde
to
you
also
that
dwell
at
Rome
.
Other
men
may
for
mee
through
vnskilfulnesse
&
ignorance
set
lesse
by
the
Gospell
than
they
ought
to
doo
.
But
I
who
am
well
acquainted
with
the
excellencie
of
so
great
a
thing
,
am
no
whit
at
all
ashamed
of
it
.
For
out
of
all
doubt
,
the
Gospel
is
the
power
of
God
that
bringeth
saluation
to
all
beleuers
,
first
to
the
Iewes
,
&
after
to
the
grekes
.
Chiefly
in
two
,
namely
in
the
effects
,
and
in
the
contraries
.
For
first
,
it
is
not
only
shewed
by
the
Gospell
,
what
innocencie
,
righteousnesse
,
and
holynesse
of
lyfe
God
requireth
of
men
,
that
they
might
so
be
iustified
,
regenerated
,
and
saued
:
but
also
God
vseth
it
as
a
certaine
touchwoode
.
Whereby
he
kindleth
the
fire
and
light
of
fayth
in
mens
minds
by
his
holy
spirite
.
And
that
fayth
groweth
vp
by
little
and
little
,
and
as
it
were
by
certayne
degrees
,
and
becommeth
dayly
greater
&
greater
,
and
also
imbraceth
and
applieth
to
it selfe
the
righteousnesse
that
is
shewed
in
the
Gospell
.
Which
is
the
very
spiritual
life
of
the
beleuers
,
according
as
that
godly
Prophet
saith
:
He.
10.
The
righteous
man
liueth
,
thriueth
,
&
is
saued
by
faith
.
Contrariwise
,
where
this
Gospell
of
God
is
not
,
the
vengeance
&
wrath
of
that
soueraigne
&
dreadfull
God
sheweth
it selfe
openly
from
heauen
,
&
is
vttered
against
al
maner
of
vngodlines
and
vnrighteousnes
of
al
men
,
as
who
do
holde
downe
the
truth
of
the
naturall
light
and
lawe
buried
in
their
vices
,
iniquities
,
and
wicked
deedes
,
and
do
not
so
much
as
performe
their
owne
lawes
.
How
can
they
excuse
their
ignorance
,
seeing
that
God
hath
opened
to
them
whatsoeuer
may
be
knowen
of
him
?
For
he
hath
giuen
and
ingrauen
the
law
of
nature
into
their
minde
by
a
certen
secret
power
,
whereby
he
hath
imprinted
the
fotsteps
of
his
wil
in
them
.
No
:
but
by
another
also
as
manifest
as
that
.
Euen
the
creating
&
gouerning
of
all
things
.
For
his
inuisible
power
and
godhead
shine
forth
in
the
things
that
are
created
,
so
as
no
man
may
seme
worthy
of
excuse
,
but
rather
all
men
are
come
in
daunger
of
Gods
iudgement
,
as
many
as
pretende
the
not
knowing
of
God
.
No
:
but
they
be
rather
worthy
of
so
much
the
sorer
punishment
,
bicause
that
whereas
they
knowe
God
sufficiently
by
the
inwarde
light
,
and
by
the
things
that
are
created
,
as
I
sayd
afore
:
they
yeelded
not
God
his
due
honor
,
nor
were
thankfull
for
so
great
benefites
,
but
for
a
punishment
of
their
sin
,
imployed
all
the
sharpnesse
of
their
wit
about
vayne
and
trifling
imaginations
&
deuises
(
a
iust
punishment
of
sinne
)
and
their
hartes
were
hemmed
in
with
fondnesse
and
darknesse
.
So
muche
the
more
then
is
their
case
the
worser
,
seeing
that
euen
the
wisest
of
them
haue
cast
themselues
into
vtter
madnesse
,
and
became
starke
fooles
,
and
that
after
suche
a
fashion
,
that
euen
where
they
boasted
moste
of
wisdome
,
there
they
shewed
themselues
moste
fooles
.
Which
thing
appeareth
easly
by
this
,
in
that
they
turned
the
glory
of
the
incorruptible
and
immortall
God
into
shapes
fashioned
like
to
a
mortall
man
,
yea
&
of
birdes
,
of
wilde
beastes
,
of
fowerfooted
cattell
,
and
of
things
that
creepe
vpon
the
earth
.
No
,
but
cleane
contrarie
.
For
in
as
muche
as
God
doth
oftentimes
punishe
sin
by
sin
,
they
suffered
horrible
punishment
for
offending
Gods
maiestie
.
For
God
to
punish
their
sin
,
willed
and
suffered
them
to
bee
harried
thorough
all
the
puddles
of
vice
,
insomuch
that
they
defiled
euen
their
owne
bodies
with
all
manner
of
filthinesse
:
euen
for
this
cause
(
I
saye
)
that
they
burned
the
deuine
truth
of
the
natural
and
inward
light
into
lyes
and
dreames
,
&
preferred
the
worshipping
of
the
creatures
before
their
maker
,
who
is
to
be
praysed
for
euer
.
Surely
that
is
the
very
cause
why
God
deliuered
and
cast
them
vp
into
most
shamefull
and
filthy
lustes
,
in
so
much
that
their
women
despising
the
natural
vse
of
their
bodies
,
folowed
the
vse
that
nature
abhorreth
.
And
on
the
other
side
the
men
themselues
refusing
the
vse
of
women
,
burned
in
vnlawfull
lustes
one
towards
another
,
and
defiled
them selues
with
all
filthinesse
:
which
is
a
worthy
payment
for
their
error
and
lewdnesse
.
Good
reason
.
For
when
they
had
once
despised
the
knowing
of
God
,
God
did
thrust
them
downe
into
a
lewde
minde
,
to
committe
vnseemely
things
against
themselues
,
and
to
be
filled
with
al
maner
of
vnrighteousnes
,
as
whordome
,
frowardnesse
,
couetousnesse
,
lewdnesse
,
enuie
,
murther
,
strife
,
deceipt
,
malice
,
whispering
,
backbiting
hatred
of
God
,
wrongdealing
,
pride
,
bosting
,
desire
of
the
worst
things
,
contempt
&
disobedience
of
Parents
,
foolishnesse
,
trecherie
,
vnkindnesse
,
vnappeasablenesse
,
and
finally
crueltie
that
is
touched
with
no
incling
of
pitie
or
compassion
.
Solon
,
Socrates
,
Pithagoras
,
Aristides
,
I
graunt
there
haue
bin
,
and
still
are
many
,
that
haue
not
defiled
them selues
with
common
vices
:
but
what
their
minds
were
,
and
how
far
off
from
the
purenesse
which
God
requireth
by
the
Lawe
of
nature
,
euen
the
wiser
sort
themselues
were
not
ignorant
,
and
as
for
vs
we
know
well
inough
.
For
wheras
these
men
knew
Gods
Lawe
by
the
helpe
of
the
inwarde
light
,
and
by
beholding
the
things
that
were
created
,
namely
that
they
which
commit
suche
wickednesse
were
worthy
of
death
:
not
only
they
themselues
committed
them
oftentimes
,
but
also
seemed
to
fauour
and
bolster
the
dooers
thereof
by
their
lewed
example
,
I
will
not
say
by
their
wicked
Lawes
.
And
therefore
agaynst
the
wise
man
so
standing
in
contention
,
I
would
reply
in
this
wise
.
But
thou
ô
man
whosoeuer
thou
art
,
which
by
thy
Lawes
condemnest
other
men
,
as
one
that
is
indewed
with
the
knowledge
of
Gods
lawe
,
art
vnexcusable
,
euen
in
that
behalfe
.
Bicause
that
thou
thy selfe
whiche
takest
vpon
thee
as
a
iudge
&
controller
of
other
men
,
giuest
sentence
agaynst
thy selfe
,
in
as
much
as
thou
doest
the
same
things
.
And
althogh
the
couert
of
thy
hart
be
so
thick
,
that
thy
vyces
doo
easly
scape
vnespied
of
other
men
:
yet
thine
owne
conscience
bewrayeth
thy
wickednesse
.
For
Gods
law
is
not
satisfied
by
bearing
the
countenance
and
report
of
goodmen
,
but
by
being
good
men
in
deede
.
For
it
requireth
not
so
much
the
outwarde
shew
of
vertue
commendable
to
the
worldward
:
as
the
true
vertue
of
the
minde
moste
acceptable
vnto
God
.
In
this
case
we
site
not
men
to
the
iudgement
seates
of
men
,
but
to
the
streit
&
vncorrupt
iudgement
of
God
himselfe
,
who
sifteth
&
discerneth
not
only
the
outward
doings
,
but
also
euen
the
inward
conceipts
.
Now
then
,
in
a
matter
of
so
great
weight
as
is
our
saluation
,
the
false
and
counterfeit
colour
of
feigned
honesty
is
not
so
much
to
be
regarded
as
the
sound
and
substantiall
vertue
that
shall
haue
setled
deepe
rote
in
our
minds
.
O
the
blindnesse
of
men
.
For
although
Gods
wrath
procede
with
slow
pace
:
yet
notwithstanding
,
how
canst
thou
hope
to
scape
scotfree
with
the
same
offences
which
thou
condemnest
in
other
men
?
Knowest
thou
not
that
the
slownesse
of
Gods
vengeance
is
requited
with
the
greuousnes
of
it
?
Thinkest
thou
thy selfe
able
to
make
God
the
more
mercifull
and
fauourable
to
thee
through
thine
owne
holynesse
&
innocencie
?
Or
doest
thou
not
rather
despise
the
vnmesurable
riches
of
Gods
sufferance
and
forbearing
?
Ought
not
his
so
great
mildnesse
,
kindnesse
,
and
patience
to
prouoke
thee
rather
to
repentance
and
amendment
?
Surely
he
is
farre
ouerseene
which
is
of
that
minde
,
and
I
will
not
sticke
to
vse
suche
words
as
these
against
him
.
Whosoeuer
thou
art
which
art
of
that
opinion
,
thou
knowest
nother
god
nor
thy selfe
.
And
for
this
stubbornesse
of
thy
minde
voyde
of
al
repentance
,
thou
procurest
and
heapest
vp
wrath
&
destruction
to
thy selfe
,
hoording
it
vp
agaynst
the
time
when
God
shall
shewe
foorth
his
wrath
and
moste
iust
iudgement
to
punishe
wickednesse
.
At
that
time
God
almightie
whiche
knoweth
all
things
,
shall
bring
too
light
the
secret
and
hidden
thoughtes
and
purposes
of
mens
harts
,
and
thereafter
giue
sentence
on
eyther
side
,
and
then
shall
it
appeare
moreouer
,
howe
cold
the
excellencie
of
outward
things
and
dooings
is
,
euen
in
them
that
are
counted
wisest
,
if
their
consciences
be
not
pure
and
cleane
therwithall
.
I
haue
not
set
downe
this
iudgement
of
God
to
discorage
the
mindes
of
the
godly
,
but
rather
to
cheere
them
vp
,
and
to
comfort
them
with
a
certein
singular
hope
.
For
like
as
God
will
punish
men
of
vnrecouerable
wickednes
with
sore
punishments
:
so
also
will
he
shew
singular
mercy
and
louing
kindnesse
to
such
as
stand
in
awe
of
him
and
worship
him
,
and
giue
euerlasting
lyfe
to
such
as
seke
honor
and
immortalitie
by
continuing
and
holding
out
in
wel-doing
,
and
despise
all
these
vayne
and
flightfull
things
for
loue
of
the
soueraine
&
euerlasting
good
things
.
Surely
as
for
the
froward
sort
and
such
as
withstande
the
truth
,
&
follow
iniquitie
,
the
wrathfull
vengeaunce
of
God
is
certenly
prepared
for
them
.
No
,
not
so
.
But
sorrow
&
anguish
shall
light
sore
vpon
the
soule
of
euery
man
that
dothe
euill
,
as
well
Iewe
as
Gentile
:
whereas
glory
and
honour
,
and
all
maner
of
felicitie
shall
happen
to
euery
one
that
doth
good
,
first
to
the
Iew
and
after
to
the
Gentile
.
For
God
hath
no
respect
of
persons
,
but
of
the
very
works
and
dedes
done
.
Insomuch
that
as
the
Iewes
excell
the
Greekes
in
order
and
dignitie
:
so
shall
they
first
,
and
these
after
,
receiue
eyther
sorowe
and
vexation
for
their
euill
doings
,
or
glory
,
honor
,
and
prosperitie
for
their
good
doings
at
Gods
hande
.
And
yet
notwithstanding
let
this
stick
always
fast
in
thy
remembrance
,
that
there
is
(
as
I
sayde
)
no
respect
of
persons
before
God
.
The
Iew
and
Gentyle
,
Greeke
and
Barbarian
,
Riche
and
Poore
,
are
placed
all
in
one
ranke
before
God
.
God
looketh
with
sharpersighted
eyes
than
Lyncenssis
vpon
mens
mindes
,
according
wherunto
he
esteemeth
all
their
sayings
&
dooings
.
That
bragging
is
but
like
a
smoke
.
For
what
auayle
Lawes
without
reformation
of
maners
?
For
this
is
a
certentie
,
that
as
many
as
haue
sinned
and
committed
wickednesse
,
whether
they
had
the
Law
written
or
no
,
shall
all
indifferently
suffer
punishment
for
their
sinnes
.
That
is
very
true
.
For
not
the
hearers
or
preachers
of
the
lawe
,
but
the
keepers
&
performers
of
it
are
counted
ryghteous
in
Gods
syght
.
In
somuche
that
he
which
will
get
Gods
fauour
,
&
bee
partaker
of
his
righteousnesse
,
must
in
any
wyse
indeuor
,
not
only
to
beare
Gods
word
about
him
,
and
to
spread
it
abrod
with
his
mouth
,
but
also
to
lead
a
lyfe
agreable
to
his
talke
,
and
to
expresse
Gods
law
in
his
deedes
.
Not
a
whit
.
For
although
they
wanted
the
law
written
,
yet
were
they
not
without
the
law
of
nature
,
whereby
they
were
very
well
taught
what
things
were
to
be
done
,
&
what
things
were
to
be
left
vndoone
.
And
furthermore
although
they
haue
no
lawe
set
foorth
in
writing
:
yet
are
they
in
sted
of
a
law
to
themselues
through
a
certen
reason
bred
and
borne
in
them
.
And
that
appeareth
sufficiently
by
the
deeds
that
spring
out
of
that
lawe
of
nature
.
For
thence
flowed
the
gret
number
of
those
graue
sentences
of
the
Philosophers
most
fit
for
al
trades
of
life
,
wherby
both
they
themselues
perceiue
,
and
also
teach
others
what
is
right
&
wrong
.
what
needeth
any
ouer
curious
serching
therof
,
sith
all
nations
shewe
as
clere
as
daylight
,
that
the
very
worke
of
the
lawe
is
rightly
ingrauen
in
their
hartes
,
insomuch
that
their
owne
consciences
beare
moste
euident
witnesse
,
on
eyther
parte
,
while
that
euen
the
thoughtes
of
men
doo
eyther
accuse
or
excuse
them
.
Hereby
it
is
sufficiently
perceyued
,
that
in
the
mindes
of
all
the
Gentiles
there
is
a
certeine
law
of
God
throughly
printed
and
set
fast
,
from
whence
the
great
number
of
the
excellent
lawes
ordeyned
by
nations
,
cities
,
and
peoples
haue
flowed
,
and
also
the
seedes
of
Religion
sowen
euerywhere
abrode
,
haue
at
length
sprung
vp
and
florished
.
It
semeth
so
commonly
to
outward
apparance
,
bicause
one
of
vs
cannot
enter
into
anothers
hart
.
But
if
that
they
would
tell
the
truth
,
they
should
playnly
acknowledge
and
confesse
,
that
their
owne
conscience
is
as
a
certein
seuere
&
vncorrupted
iudgmentseat
,
where
they
be
arreigned
&
found
giltie
of
their
own
wicked
deeds
as
oft
as
they
be
cited
&
drawen
vnto
it
.
And
there
also
are
all
mens
thoughts
,
intents
,
deeds
,
&
sayings
arrested
,
that
when
al
things
are
throughly
&
aduisedly
considered
&
weyed
on
eyther
sides
,
they
may
be
ether
quit
or
condemned
At
that
day
(
say
I
)
when
God
shall
bewray
mens
priuities
,
and
lay
before
all
eyes
the
things
that
were
concealed
as
buryed
,
and
sunken
deepe
into
the
bottomes
of
their
harts
:
and
this
shall
God
performe
and
bring
to
passe
by
his
owne
sonne
our
Lord
Iesus
Christ
,
as
I
declare
in
my
Gospell
.
I
would
reply
vppon
him
in
these
woords
,
thou
verely
art
called
a
Iew
,
&
surely
that
is
an
honorable
and
excellent
name
.
But
to
what
purpose
serues
it
,
vnlesse
excellent
doings
accompany
so
excellent
a
stile
?
Nay
rather
I
make
great
account
of
it
,
and
thinke
you
to
haue
a
preferment
aboue
others
euen
in
that
respect
.
But
what
booteth
the
lawe
,
except
yee
keepe
it
both
with
an
earnest
mind
,
&
in
excellent
deedes
?
Who
knoweth
not
that
the
Iewes
are
wont
to
hunt
for
glory
by
(
as
yee
would
say
)
the
proprietie
&
peculiarity
of
god
?
But
that
is
altogither
vayne
except
a
man
imbrace
the
same
God
with
al
his
hart
&
mind
by
liuely
faith
.
Agein
I
know
they
are
wont
to
professe
&
brag
of
a
certen
wonderfull
knowledge
of
Gods
will
:
but
that
knowledge
neuer
doth
a
man
any
good
,
except
he
frame
all
his
doings
according
to
Gods
will
.
In
deed
it
is
certen
that
the
difference
of
things
is
very
well
perceiued
and
discerned
by
that
law
.
But
that
is
not
the
only
thing
that
Gods
word
requireth
:
it
will
also
haue
men
to
learne
the
true
worshipping
of
God
by
the
same
.
Therfore
although
I
graunt
that
the
Iewes
are
able
to
discerne
good
from
bad
by
the
helpe
of
the
lawe
:
yet
doo
they
not
in
all
points
obserue
Gods
commaundementes
.
Me
think
I
do
now
see
either
some
Doctor
or
Gamaliel
himselfe
,
at
whose
hand
I
lerned
the
law
of
Moses
when
I
was
a
yong
man.
Whom
I
intende
to
talke
vnto
in
these
wordes
.
Thou
most
excellent
doctor
of
the
Law
puttest
thy
trust
in
this
,
that
thou
art
able
to
be
a
guide
to
the
blinde
,
that
thou
sheadest
forth
light
to
other
mens
darknes
,
that
thou
teachest
the
ignorant
,
and
finally
that
thou
art
a
perfect
wise
man.
How
then
commeth
it
to
passe
that
thou
teachest
others
,
and
teachest
not
thy selfe
?
That
thou
counselest
other
men
not
to
steale
,
wheras
notwithstanding
thou
intanglest
thy self
with
theft
?
Again
,
that
wheras
thou
tellest
men
that
they
must
not
commit
adultrie
,
thou
thy selfe
not
only
hauntest
common
harlots
&
brothels
,
but
also
comittest
adultrie
?
And
finally
as
though
it
were
a
light
crime
to
offende
thy
neibour
,
doest
also
prouoke
God
with
thy
wickednes
?
For
thou
criest
out
against
the
worshipping
of
Idols
,
and
in
the
meane
while
defilest
thy selfe
with
most
shamefull
trecherie
to
Godwarde
.
Nowe
what
a
shame
or
pride
is
this
,
that
you
should
professe
your selues
to
be
al
on
fire
with
vnmeasurable
zeale
of
gods
law
,
when
as
notwithstending
,
ye
breake
the
law
so
shamefully
and
vnshamefastly
?
That
is
true
in
deede
,
but
the
eyes
of
gods
minde
are
sharpersighted
than
Linceus
,
neither
is
any
thing
so
hidden
or
secrete
,
whiche
is
not
open
and
vncouered
vnto
him
.
Let
them
pretende
as
great
a
countenance
of
godlinesse
&
honestie
as
they
list
,
and
yet
if
there
be
any
vncleanesse
,
God
seeth
into
it
,
notwithstanding
that
euen
their
very
dedes
if
you
loke
wisely
vpon
them
,
are
seene
to
be
defiled
with
moste
filthy
vices
.
Therevpon
spring
those
complayntes
and
accusations
of
the
Prophetes
,
when
they
crye
oute
that
Gods
most
holy
name
is
slaundered
and
diffamed
diffamed
amonge
the
forrein
nations
through
the
wicked
dooinges
of
the
Iewes
,
as
Ezechiel
and
Esay
and
other
of
Gods
prophets
do
witnesse
.
I
am
glad
that
we
be
come
by
little
●nd
little
,
&
as
it
were
by
degrees
to
his
●oynt
,
of
shewing
that
the
circumcised
●ewes
shoote
farie
wide
from
the
true
●arke
of
circumcision
,
whereof
we
will
●peake
more
largely
heereafter
,
when
●e
treat
of
the
iustifying
of
Abraham
.
But
if
it
be
so
,
that
circumcision
be
the
couenaunt
whereby
God
couenanteth
to
become
the
God
of
the
Iewes
,
for
euer
,
indentinge
with
the
circumcised
that
they
shall
yelde
him
such
obedience
as
it
becometh
children
to
yelde
:
then
doth
it
folow
of
consequence
that
circumcision
was
of
greate
valewe
in
Moyses
lawe
so
farre
foorth
as
Gods
law
and
ordinance
were
obeyed
,
specially
seeing
that
the
sayde
cutting
off
of
the
peece
of
fleshe
or
foreskin
,
was
a
signe
of
Gods
foresaid
couenaunt
.
Contrariwise
it
foloweth
also
that
circumcision
boted
those
nothing
at
all
which
brake
the
commaundements
of
the
law
:
but
rather
that
their
circumcision
was
turned
into
vncircumcision
,
that
is
to
say
,
that
the
Iewes
the
whiche
were
but
pared
in
the
flesh
onlye
were
reckened
in
the
same
state
and
degree
that
the
Greekes
or
Gentiles
were
which
are
vnpared
.
Yet
notwithstanding
,
I
denie
not
but
that
they
which
held
the
true
vse
of
circumcisio●
did
also
reape
most
plenteous
fruit
therby
,
as
who
had
both
kept
the
Law
,
and
also
conceyued
in
their
minde
a
sure
trust
of
Gods
mercy
,
for
the
which
only
they
beleeued
that
their
sinnes
were
forgiuen
them
,
and
thervpon
tooke
to
them
the
seale
and
warrant
of
circumcision
,
wherby
the
forgiuenesse
of
their
sinnes
was
sealed
vp
.
And
let
these
things
bee
spoken
,
not
to
imbace
the
dignitie
of
circumcision
ordeyned
of
god
,
but
to
beate
downe
the
pride
of
the
Iewes
,
who
euen
for
the
bare
circumcisions
sake
,
thought
themselues
worthy
to
be
adopted
to
be
gods
children
.
Surely
I
thinke
of
little
,
or
rather
●
f
none
at
all
,
vnlesse
the
bonde
be
per●
ormed
,
whereof
Circumcision
is
the
●
ale
.
For
who
seeth
not
that
if
a
hea●●
en
man
keepe
gods
lawe
and
trust
in
●
od
with
all
his
hart
,
so
as
he
looketh
●
ot
for
saluation
elsewhere
than
at
his
●
ande
,
he
shalbe
in
as
good
case
as
the
circumcised
Iew
,
although
he
bee
still
vncircumcised
,
and
haue
not
his
fore●
kin
pared
off
at
al
?
And
not
only
that
,
●
ut
also
that
he
shall
euen
by
true
and
vnreprouable
iudgement
condemne
the
very
Iewes
that
are
circumcised
.
Bicause
that
these
trusting
to
the
signe
of
circumcision
,
do
despise
the
keping
of
the
law
,
wherein
the
force
of
circumcision
consisteth
,
wheras
the
other
being
without
the
signe
,
dothn●
i
his
deedes
fulfill
and
shew
forth
the
thing
signified
.
He
is
not
,
vndoutedly
he
is
not
●
Iew
,
that
is
commonly
taken
for
a
Iew
,
&
poynted
at
openly
with
the
finger
:
neither
is
that
the
true
circumcision
,
whic●
nippeth
of
the
visible
part
of
the
body
.
But
he
,
he
(
I
saye
)
is
a
true
Iew
,
which
beareth
a
ryght
Iewish
mind
in
deede
,
that
is
to
say
,
which
feareth
God
,
and
keepeth
his
law
.
Also
that
is
the
excellent
circumcision
,
wherthrough
,
not
the
fleshe
is
cut
off
by
the
ceremony
of
the
law
,
but
the
sinfulnesse
of
mans
harte
is
cut
off
by
the
spirit
.
And
the
prayse
of
this
inwarde
circumcision
,
is
not
to
be
sought
for
at
the
hands
of
men
,
that
is
,
of
most
corrupt
iudges
,
but
at
the
hand
of
God
himselfe
.
I
will
doo
it
with
a
good
will
,
so
you
graunt
mee
first
that
you
wyll
not
●udge
of
the
whole
matter
,
before
you
●aue
throughly
and
aduisedly
weyed
●t
.
For
I
graunt
and
acknowledge
that
●
he
priuiledges
of
the
people
of
Israell
●
re
notable
,
but
yet
so
as
they
take
not
●
ccasion
to
wex
proude
of
them
.
For
●
f
they
seeme
in
better
cace
than
other
●
en
in
that
respect
,
they
must
not
ther●
ore
beare
themselues
in
hand
,
that
they
●
aue
purchased
Gods
fauour
,
election
,
●
and
good
wyll
,
by
their
owne
desertes
,
weldoings
,
ceremonies
and
sacrifices
.
Nay
rather
in
that
cace
they
are
to
bee
made
fellowlyke
with
the
Gentyles
,
that
is
to
wit
in
the
iustification
and
euerlasting
saluation
,
bycause
that
both
of
them
doo
fynde
themselues
to
haue
their
consciences
gylty
of
sin
.
And
yet
for
all
that
(
as
I
saide
afore
)
the
priuiledges
of
this
people
aboue
all
other
are
right
notable
,
among
which
this
is
euen
the
greatest
,
that
almighty
God
voutsafed
to
commit
his
word
vnto
them
,
and
to
giue
them
most
large
promises
,
vpon
assurance
wherof
they
neuer
neded
to
haue
douted
gods
singular
good
wil
towards
them
.
But
it
is
vnseemely
to
thinke
,
that
God
can
by
any
meanes
alter
his
mind
and
determination
,
or
that
his
constancie
can
bee
ouercome
and
compelled
by
mens
vnthankfulnesse
,
that
he
shuld
not
performe
his
promises
.
For
it
is
to
be
considered
,
that
God
will
neuer
faile
the
godly
and
good
men
,
though
they
seeme
neuer
so
fewe
by
reason
of
the
wicked
multitude
of
vnbeleuers
.
Euen
so
is
it
accordinge
as
the
Prophet
sayeth
,
all
men
are
lyers
and
vaine
,
but
God
is
true
,
yea
&
euen
the
very
truth
it selfe
.
As
euen
the
princely
prophet
had
sayd
,
although
there
was
no
let
in
me
and
in
my
wickednesse
,
but
that
God
might
haue
deemed
me
vnworthy
of
his
promises
,
and
haue
disapointed
me
of
them
?
yet
is
his
faithfulnesse
,
righteousnesse
,
vprightnesse
,
and
truth
so
great
,
that
he
neither
can
nor
wil
swarue
one
inch
aside
from
his
sayings
&
determinations
.
In
somuch
that
not
euen
the
extremest
naughtipackes
and
spitefullest
persones
in
the
worlde
,
which
thinke
woorst
of
him
,
can
reproue
him
of
vnconstancy
or
lightnesse
for
he
is
most
constant
.
To
speake
after
the
maner
of
men
no
dout
but
it
may
seme
so
to
the
man
,
which
is
ignorant
&
vnskilful
of
things
belonging
to
God
.
But
yet
is
that
surmise
vnmeete
to
come
in
any
mans
head
,
for
nothing
but
holinesse
,
purenesse
,
&
vndefilednesse
ought
to
come
in
any
mans
mynd
concerning
the
maiesty
of
God
,
specially
for
as
muche
as
vngodly
folke
nother
can
nor
will
referre
their
owne
lustes
to
Gods
glory
,
but
only
to
their
owne
pleasure
,
and
to
their
owne
priuate
profit
and
praise
.
Yea
,
and
adde
further
,
that
God
could
not
be
the
competent
iudge
of
all
men
,
if
he
shoulde
punnish
offenders
vniustly
,
forasmuch
as
the
vertue
of
a
iudge
consisteth
most
in
vprightnesse
.
That
is
the
very
thinge
which
dyuerse
persones
doo
falslye
laye
to
oure
charge
,
shamefully
belying
vs
that
wee
by
our
doctrine
doo
prouoke
&
entice
men
to
sinne
,
that
Gods
glory
myghte
grow
the
greater
by
it
,
&
finally
say
that
euill
is
to
be
don
that
good
may
spring
thereof
:
vpon
whom
shall
come
assured
damnation
as
they
haue
iustly
deserued
.
If
you
beate
still
in
minde
what
I
haue
sayde
afore
,
I
haue
proued
with
most
substantial
reasons
,
that
all
men
of
all
sortes
as
well
Iewes
as
Gentyles
are
fast
tyed
to
the
thraldome
of
sin
,
and
therefore
cannot
obtayne
saluation
by
any
deserts
of
their
owne
:
which
thing
is
the
cheefe
poynt
and
ground
worke
of
this
Epistle
.
Surely
I
graunt
and
agree
to
you
,
but
yet
so
as
I
will
proue
by
textes
of
scripture
,
that
no
man
is
furnished
with
so
greate
giftes
of
nature
,
as
that
he
can
be
faultlesse
or
attaine
saluation
by
him selfe
,
except
he
be
indewed
and
inlyghtened
with
the
heauenly
gyft
of
fayth
.
Therfore
heare
Gods
saying
set
downe
in
his
holie
scriptures
.
There
is
not
one
ryghtuous
man
(
sayth
he
)
to
be
founde
in
all
the
woorlde
,
no
not
one
.
There
is
none
indewed
with
vnderstanding
,
ther
is
none
that
seeketh
after
God
all
are
strayed
from
the
ryght
way
,
all
are
become
naught
&
vnprofitable
,
and
at
one
woord
,
there
is
not
one
that
doth
good
at
all
.
Lo
heere
another
diuine
and
heauenly
saying
no
lesse
lyghtsome
than
the
other
.
Mans
throte
is
lyke
a
deepe
and
stinking
graue
,
mens
tungs
are
seasoned
with
hony
of
decit
&
guile
,
their
lippes
are
steeped
and
steyned
with
the
poyson
of
Aspes
.
You
say
truthe
But
the
Prophet
addeth
further
,
that
men
spitte
foorth
fyrebrandes
burninge
wythe
cursinge
and
bitternesse
oute
at
their
mouthes
.
And
I
cannot
let
passe
the
sayinge
of
a
certeyne
moost
excellent
Prophet
to
the
same
effect
.
They
be
frowarde
(
sayeth
he
)
booth
with
hande
and
foote
too
sheade
mans
bloud
.
And
they
be
so
farre
of
from
keeping
peace
wyth
men
,
that
as
folke
vtterly
vnacquaynted
wyth
the
way
of
peace
,
they
set
all
their
whole
mynds
to
destroy
all
other
men
,
and
to
tread
them
downe
,
&
to
afflict
them
most
miserably
.
Lastly
when
the
prophet
hath
reckened
vp
the
particulars
,
he
poynteth
out
the
fountaine
and
welspring
of
all
euills
,
namely
a
certeine
sluggish
rechlesnesse
vtterly
voyde
of
all
the
feare
of
God
.
But
they
must
needes
confesse
(
&
that
doo
they
know
well
ynough
)
that
the
commaundements
and
thretnings
of
the
law
belong
properly
vnto
them
,
which
haue
put
their
neckes
vnder
the
yoke
of
the
lawe
.
Now
if
it
be
so
:
then
are
they
themselues
the
first
of
all
men
that
are
bound
with
the
condemnation
of
the
lawe
.
That
not
so
much
as
one
of
al
mankind
might
presume
to
mutter
,
&
much
lesse
to
boast
himself
stoutly
,
but
that
al
men
,
aswel
Iewes
as
Gentiles
should
(
as
they
say
)
lay
their
hand
vpon
their
mouth
,
and
euery
of
them
acknowledge
his
owne
fault
&
filthines
,
&
so
vpon
remorse
of
their
owne
consciences
,
at
length
submit
them selues
eueriwhere
to
gods
power
,
&
yeelde
themselues
wholly
vnto
him
.
Bicause
that
of
al
men
there
is
not
one
,
be
he
neuer
so
well
fraught
&
furnished
with
al
works
,
either
of
the
law
of
nature
,
or
of
the
law
written
,
that
can
beare
away
the
prayse
of
righteousnes
at
Gods
iudgement
,
so
as
he
ought
to
be
counted
righteous
for
his
weldoings
,
if
he
want
faith
,
which
alonely
imbraceth
the
fauour
of
God
.
Out
of
all
doubt
,
to
very
great
and
plenteous
vses
.
Wherof
this
is
the
chefe
and
most
excellent
,
that
whereas
men
ar
otherwise
blind
,
the
law
setteth
their
vices
before
their
eies
,
so
as
they
be
compelled
to
acknowledge
them
whether
they
will
or
no.
For
it
serueth
vs
for
a
most
cleare
looking
glasse
to
spie
out
our
spots
in
.
Out
of
the
gospell
or
glad
tidings
of
eternall
saluation
,
whereby
God
vttereth
his
good
wil
and
mercy
towards
vs
.
For
by
that
,
without
the
helpe
or
furtherance
of
the
lawe
,
God
sheweth
his
owne
righteousnesse
,
I
say
not
the
righteousnesse
of
the
Law
,
but
his
owne
righteousnesse
,
to
be
receiued
and
imbraced
by
the
hand
of
fayth
,
and
he
ingraffeth
and
ingraueth
the
same
in
our
mindes
by
the
power
of
his
spirite
,
together
with
al
the
companie
of
vertues
,
as
innocencie
,
holinesse
,
clennesse
,
mildnesse
,
honestie
,
godlinesse
,
louingnesse
,
and
hope
.
For
all
these
things
are
drained
from
him
as
from
a
spring
that
can
not
be
dried
,
into
mens
mindes
.
And
althoughe
this
rightuousnes
of
Gods
whereof
we
speake
,
haue
hitherto
beene
wrested
aside
to
the
Law
alone
,
throgh
the
ignorance
of
the
Iewes
,
howbeit
not
of
all
,
but
of
most
parte
of
them
:
yet
hath
it
alwayes
beene
confirmed
and
proued
by
most
euident
records
,
not
onely
of
the
Prophets
,
but
also
of
Moises
&
of
the
law
it selfe
,
&
therfore
this
righteousnes
was
not
in
any
wyse
inuented
by
the
witte
and
cunning
of
men
.
The
whole
atteinement
of
that
righteousnes
,
consisteth
in
faith
towards
Christ
,
and
in
the
sincere
and
inwarde
feeling
and
trust
of
Gods
goodnes
offered
vs
in
Christ
,
&
by
Christ
.
This
fayth
beeing
brought
vs
down
from
heauen
by
Christ
imbraceth
the
true
&
substantiall
holines
,
innocencie
,
or
righteousnes
which
is
set
foorth
in
the
Gospell
.
And
moreouer
that
righteousnes
of
the
Gospel
or
of
God
,
belongeth
to
al
men
without
any
difference
,
bicause
that
all
without
exception
haue
sinned
&
made
themselues
thrals
to
the
tyrannie
of
sin
.
And
for
that
cause
they
haue
exceding
great
neede
of
the
helpe
and
fauour
of
the
glorious
and
immortall
God
,
from
whose
good
wil
they
of
themselues
are
as
far
of
,
as
there
is
oddes
betweene
the
owgliest
sinne
of
man
,
and
the
brightest
glory
of
God
.
I
wish
you
to
be
better
learned
in
this
poynt
.
For
no
deserts
or
weldoings
of
ours
(
which
in
deede
are
none
at
all
)
can
leade
god
to
brede
faith
in
vs
,
or
to
make
vs
holy
&
righteous
,
&
to
adopt
vs
to
his
children
:
but
his
bestowing
of
that
so
great
and
incredible
benefite
vpon
al
men
,
is
of
his
owne
mere
grace
,
goodnes
,
and
liberalitie
.
Euen
in
the
redemption
of
mankinde
wrought
by
Iesus
Christ
,
whom
the
euerlasting
father
had
before
the
creating
of
all
things
,
and
before
all
time
,
appointed
to
be
the
reconciler
of
all
things
,
for
their
sakes
which
should
repose
their
trust
in
his
bloud
.
Doubtlesse
euen
for
this
cause
,
that
hee
had
determined
to
shew
his
ryghtuousnesse
more
bryght
than
the
daylight
to
mortall
men
in
tyme
too
come
,
both
in
forgyuing
all
mens
offences
,
which
almightie
God
hath
of
his
owne
incredible
mercifulnesse
eyther
discountenanced
or
borne
wyth
vnto
this
day
:
and
also
in
pardoning
&
wyping
away
of
their
sinnes
which
are
still
yet
alyue
,
or
shall
heereafter
draw
this
common
breth
,
that
therby
it
may
appeare
openly
to
all
men
that
God
is
ryghtuous
,
not
onelye
bycause
hee
himselfe
is
indewed
with
rightuousnes
but
also
bycause
he
sheadeth
oute
his
ryghtuousnesse
into
the
minds
of
them
that
put
and
settle
their
whole
trust
in
his
Christ
.
You
see
then
what
are
the
causes
of
mans
saluation
.
Now
therefore
if
a
man
shoulde
aske
a
Iew
whether
he
thought
that
there
were
any
thing
left
him
wherein
he
eyther
could
or
should
glorie
:
what
myght
he
answere
?
Nay
rather
(
if
it
please
you
)
answere
you
for
him
,
and
vtter
what
you
thinke
.
Againe
,
if
I
shoulde
aske
him
whether
the
Israelites
haue
any
such
vauntage
by
the
law
it selfe
the
rule
of
good
deedes
,
that
they
shoulde
thinke
themselues
better
than
all
other
nations
:
or
whether
the
glittering
woorkes
of
the
Iewes
can
haue
so
great
force
,
as
iustly
to
set
them
in
such
a
iollitie
:
I
pray
you
what
would
he
say
to
it
?
Therefore
it
is
meete
that
all
mankinde
should
be
ridde
of
all
selfe
weening
,
pryde
,
stubbornesse
,
and
boasting
,
by
the
doctrine
of
fayth
,
and
be
driuen
of
necssitie
to
yeeld
the
whole
glory
of
all
things
vnto
God
alone
.
Therefore
it
is
too
be
beleeued
(
than
the
whiche
nothinge
can
be
sayde
or
deuised
more
holie
or
true
)
that
menne
are
counted
and
made
ryghtuous
,
and
adopted
of
the
heauenly
father
into
the
number
of
his
children
by
fayth
without
the
woorks
of
the
law
or
without
desertes
that
spring
of
mens
deeds
.
None
at
all
.
For
which
of
them
is
so
blockishe
or
ignorant
of
things
belonging
to
God
,
as
to
imagin
in
his
mind
that
God
is
the
God
of
the
Iewes
onely
,
and
not
of
all
other
nations
also
?
Out
of
doubt
god
is
the
god
of
al
people
and
nations
,
and
will
haue
all
men
to
be
saued
and
to
come
to
the
knowing
of
him
.
1.
Ti.
Surely
they
be
both
in
one
cace
,
or
both
alyke
,
bycause
that
for
asmuch
as
God
is
but
one
and
the
onely
creator
of
all
men
alyke
,
he
doth
also
kepe
one selfe
same
maner
of
sauyng
mankynde
.
For
he
iustifieth
the
circumcised
by
fayth
,
and
accepteth
the
vncircumcised
for
rightuous
by
fayth
,
&
taketh
them
for
his
owne
.
It
is
nothing
so
.
For
we
be
so
far
of
from
purposing
to
ouerthrow
the
law
by
fayth
:
that
we
indeuer
to
strengthen
,
vphold
,
and
stablish
it
most
of
all
thereby
:
which
thing
I
will
shew
moost
euidently
in
conuenient
place
.
For
seeing
that
Christ
is
the
ende
,
the
performing
,
and
the
vtmost
poynt
of
the
law
,
and
that
the
law
is
as
a
certeine
scholing
and
trayning
of
men
vnto
Christ
,
(
as
the
which
yeeldeth
not
wherewith
to
fulfill
Gods
commaundements
,
but
only
sheweth
the
necessitie
of
fulfilling
them
)
:
I
beseech
you
how
greatly
is
the
law
beautified
and
aduanced
by
fayth
,
when
by
the
doctrine
of
faith
,
we
shew
the
way
to
performe
the
lawe
by
the
spirit
of
Christ
.
I
graunt
that
Abraham
had
gotten
no
small
glorie
and
commendacion
of
ryghtuousnesse
to
himselfe
by
hys
good
,
Godly
,
and
well
ordered
doinges
,
if
he
had
become
ryghtuous
by
his
woorkes
.
But
yet
,
then
shoulde
this
prayse
haue
rested
eyther
in
him selfe
,
or
haue
taken
place
alonely
amonge
men
,
but
not
at
all
before
God
.
Truely
the
holie
scriptures
shew
it
inough
and
more
than
inough
.
For
thus
is
it
written
:
Abraham
beleeued
God
,
and
that
true
fayth
of
hys
was
reckened
to
hym
for
ryghtuousnesse
.
You
shal
heare
.
Consider
the
state
and
circumstance
of
that
tyme
.
For
as
yet
the
lawe
was
not
,
whiche
was
afterwarde
gyuen
by
Moyses
,
in
somuche
that
what
soeuer
Abraham
dyd
at
that
tyme
,
he
ought
not
to
father
it
vppon
the
law
written
.
Therfore
he
could
not
glorie
of
the
performyng
of
the
lawe
.
And
for
that
cause
,
God
by
that
saying
of
hys
,
affirmeth
that
Abraham
was
iustified
at
his
hand
by
fayth
.
No
:
But
you
shall
vnderstande
the
whole
cace
the
better
,
if
we
compare
the
wages
wyth
the
gyfte
.
For
vnto
hym
that
woorketh
,
wages
is
gyuen
of
duetie
and
not
of
rewarde
.
But
too
hym
that
woorketh
not
,
but
beleeueth
in
hym
that
maketh
the
offender
gyltlesse
:
hys
firme
and
stedfaste
fayth
is
imputed
for
innocencie
.
For
if
a
manne
haue
deserued
and
earned
a
thing
by
his
owne
labour
,
trauell
and
paynes
taking
:
his
obteyning
of
it
is
not
a
rewarde
or
free
gyfte
,
but
a
ryght
and
duety
.
But
if
a
man
do
not
the
things
wherby
he
may
deserue
,
(
which
is
most
truely
verefied
of
man
)
but
doth
so
perceiue
,
tast
,
&
feele
Gods
goodnesse
and
louing
kindnesse
,
that
he
beleeueth
himselfe
to
be
taken
for
giltlesse
before
him
through
his
meere
mercy
,
without
any
worke
of
his
owne
:
vnto
him
is
innocency
gyuen
freely
as
a
rewarde
and
not
as
a
duety
,
and
hys
stedfast
trusting
to
the
iustifier
is
reckened
to
him
for
ryghtuousnesse
and
innocency
.
Behold
moreouer
the
euident
authoritie
of
the
kingly
Prophet
,
whiche
sheweth
the
blessednesse
of
the
man
whose
sinnes
God
forgiueth
,
&
giueth
him
his
owne
righteousnes
.
Blessed
are
they
(
saith
he
)
whose
iniquities
are
released
,
and
the
filthines
of
whose
sinnes
are
couered
.
Blessed
(
I
say
)
is
he
to
whom
God
imputeth
not
his
sinnes
.
As
for
the
residue
conteyned
in
that
Psalme
,
you
your selfe
shall
wey
it
aduisedly
,
and
apply
it
to
this
matter
.
Surely
he
receiued
not
that
benefite
in
circumcision
,
but
when
he
was
yet
vncircumcised
,
then
did
the
moste
deere
father
vtter
his
good
will
,
mercy
,
&
fauor
towards
him
,
&
bestowed
righteousnes
vpon
him
.
For
so
doo
the
holy
scriptures
most
plainly
shewe
,
which
tell
vs
that
circumcision
was
appointed
to
Abraham
in
stede
of
a
cognisance
or
badge
,
&
as
a
pledge
of
the
righteousnesse
of
faith
,
wherewith
he
was
indued
euen
at
such
time
as
he
was
yet
vncircumcised
:
that
he
might
be
counted
the
father
of
all
beleeuers
,
and
euery
vncircumcised
person
might
by
his
example
hope
that
his
owne
faith
shall
be
reckened
to
him
for
righteousnesse
.
But
by
the
way
you
must
remember
,
that
Abraham
is
the
father
of
all
beleuers
.
And
forasmuch
as
he
is
so
,
he
is
to
be
counted
the
father
of
the
Israelites
also
,
yea
of
the
circumcised
,
howbeit
but
of
those
which
not
only
are
borne
of
him
by
fleshly
discent
,
but
also
do
followe
the
footesteps
of
his
fayth
which
he
had
before
he
was
circumcized
.
As
for
Abraham
himself
the
notable
Patriark
of
the
Iews
what
promises
soeuer
he
obtened
of
possessing
the
heritage
of
the
world
,
nother
he
nor
his
ofspring
obteyned
it
for
anie
lawe
,
or
for
anie
works
of
the
lawe
,
but
for
the
same
faith
wherby
he
was
iustified
,
or
for
the
righteousnesse
of
fayth
,
if
you
had
leuer
so
to
terme
it
.
For
bee
you
sure
that
Abraham
was
taken
into
gods
fauour
,
and
adorned
with
the
prayse
of
righteousnesse
,
not
for
that
he
had
deserued
it
by
his
singular
vertues
,
but
bicause
he
had
beleeued
Gods
wordes
stedfastly
.
Vndoubtedly
very
much
.
For
if
the
right
of
inheritance
should
belong
to
none
but
the
folowers
&
keepers
of
the
law
,
then
there
were
no
vse
nor
profit
of
faith
:
and
so
might
the
promises
iustly
be
counted
vaine
and
of
none
effect
.
Nothing
were
more
to
be
wished
on
mans
behalfe
,
if
he
eyther
would
or
could
fulfill
Gods
lawe
.
Howbeit
forasmuche
as
mans
nature
is
of
suche
a
mould
,
that
it
is
loth
to
bee
bownd
to
anie
lawe
,
insomuche
that
it
stryueth
ageinst
the
thing
that
is
forbidden
,
and
foloweth
the
worser
things
:
what
other
thing
can
the
law
worke
in
a
man
,
but
the
flinging
of
Gods
wrath
vppon
him
for
his
despising
of
god
?
Verely
euen
by
certifying
them
that
a
sure
plague
is
prepared
for
them
that
shal
haue
broken
gods
comaundements
,
&
not
obeyed
his
wil.
Surely
the
lawe
is
so
farre
of
from
giuing
any
rightuousnesse
,
that
there
woulde
scarsly
be
any
feeling
of
sin
,
but
for
the
law
.
For
sin
is
then
committed
when
the
lusts
or
bownds
of
ryghtfulnes
are
passed
:
and
those
bownds
doth
the
law
appoint
.
Therefore
take
away
the
law
,
&
the
bounds
of
the
law
,
and
there
shalbe
nothing
to
transgresse
.
But
contrariwise
set
me
downe
the
law
,
and
publishe
it
:
and
by
and
by
there
is
transgression
through
the
wilfulnesse
of
men
.
Therefore
euerlasting
thanks
are
to
be
giuen
vnto
God
,
that
he
woulde
haue
all
such
as
are
numbred
in
the
seede
of
Abraham
,
to
attaine
to
the
eternall
inheritance
,
not
by
the
law
but
by
faith
,
that
the
same
fayth
resting
vpon
the
foundacion
of
Gods
grace
&
free
fauour
,
myght
neuer
be
moued
,
but
continew
stedfast
,
substantiall
,
and
euerlasting
.
As
many
men
of
al
nations
&
all
places
as
are
by
true
faith
become
the
children
of
Abraham
the
father
of
al
beleuers
&
not
onely
them
that
haue
receiued
the
words
of
the
law
,
and
are
called
the
disciples
of
Moyses
:
For
it
is
left
in
writing
that
God
himself
named
the
said
Abraham
the
father
of
many
nations
&
people
.
Not
so
.
But
the
eyes
of
mens
minds
must
be
lifted
vp
to
heauen
,
or
rather
vnto
God
himselfe
,
and
not
be
fastned
only
vppon
this
earth
.
For
when
I
say
that
Abraham
was
appointed
of
God
to
be
the
father
of
many
nations
and
people
:
I
loke
not
vpon
the
world
,
but
vppon
God
,
I
say
vppon
the
almightie
God
,
whome
Abraham
beleeued
in
all
things
,
and
which
is
able
to
raise
vp
the
dead
from
their
graues
,
&
which
dooth
as
certeinly
and
by
name
set
before
him selfe
the
things
that
haue
not
yet
bin
,
as
the
things
that
are
already
present
.
In
so
much
that
as
there
cannot
be
any
thing
which
commeth
not
of
him
:
so
is
there
not
any
thing
which
may
not
come
of
him
.
The
strength
of
that
Godly
mans
fayth
was
so
great
and
so
throughly
fast
setled
in
his
mynde
,
that
he
trusted
to
Gods
sayings
and
promises
,
without
any
doubting
at
all
.
And
although
all
things
seemed
to
be
ioyned
the
reache
of
all
hope
,
after
the
common
course
of
mens
affayres
:
yet
notwitstanding
,
he
through
hope
ouercame
all
hardnesse
of
hoping
,
and
beleeued
that
he
should
be
the
father
of
very
many
nations
.
At
the
manifestation
and
heauenly
oracles
of
the
euerlasting
God
.
And
specially
at
that
prophesie
wherin
God
spake
to
him
in
this
wyse
:
Thy
seed
shal
be
as
the
starres
of
the
skye
,
and
as
the
sand
of
the
sea
,
that
is
to
say
vnmeasurable
and
almost
without
number
.
Verely
this
is
to
bee
considered
aduisedly
,
that
he
gaue
so
greate
and
so
stedfaste
credite
vnto
God
,
that
he
doubted
not
at
all
of
his
promises
,
albeit
that
bothe
the
weaknesse
of
hys
owne
body
forworne
and
forespent
with
age
,
(
for
he
was
a
hundred
yeere
olde
)
and
also
the
barrein
and
withered
wombe
of
Sara
,
seemed
(
as
yee
woulde
saye
)
to
bee
as
an
inuincible
battelram
too
weaken
any
fayth
,
specially
considering
the
nature
of
mans
infirmitie
.
For
what
hope
coulde
there
be
of
begetting
children
in
those
yeeres
?
Adde
further
,
that
this
most
excellent
Patriarke
bowed
neither
to
doubting
,
nor
to
curious
debating
and
searching
,
ne
opened
the
gappe
to
any
distrust
at
all
.
Yea
:
but
he
not
only
neither
stumbled
nor
tripped
any
whit
at
al
through
vnbeleefe
,
but
also
confirmed
and
in●reased
the
power
of
his
faith
,
or
rather
●ecame
the
cheerefuller
,
lustier
,
and
●●ronger
through
the
heauenly
power
●f
fayth
.
He
yeelded
all
the
whole
glory
vnto
God
.
For
he
that
abateth
any
whit
of
Gods
power
,
abateth
also
his
glory
.
Therefore
he
gaue
the
glory
to
God
,
both
bicause
he
acknowledged
the
victorie
to
come
from
God
,
&
also
bicause
he
beleeued
that
God
bothe
can
and
colde
doo
all
things
.
But
wey
you
throughly
how
lightly
it
was
to
be
estemed
,
that
he
through
vnwauering
fayth
,
beleeued
that
God
was
vtterly
able
to
performe
whatsoeuer
he
had
promised
.
That
fayth
of
his
(
say
I
)
was
im●●ted
to
him
for
righteousnesse
:
or
if
●●
u
will
haue
it
more
playne
,
he
was
counted
righteous
for
his
faithes
sake
:
〈◊〉
that
from
thencefoorth
he
assured
●●
m
selfe
throughly
that
God
was
mer●●
full
,
louing
,
&
friendly
towards
him
,
●●
d
all
humaine
doubting
and
distrust
●
f
it
was
dispatched
away
.
Yea
verily
.
For
it
is
not
for
his
sake
●
nly
that
the
holy
Scripture
sayth
that
●●
is
faith
was
reckened
to
him
for
righ●●uousnesse
,
but
it
is
for
our
sakes
also
,
●
hat
by
his
example
wee
also
may
be●
eeue
that
the
like
shall
bee
reckened
●
nto
vs
,
if
we
beleeue
in
him
that
raised
●
p
our
Lorde
Iesus
from
the
dead
,
who
●
as
both
deliuered
for
the
clensing
away
of
our
sinnes
,
and
raysed
agein
for
the
iustifying
of
vs
,
that
the
sinne
of
distru●●
might
be
dispatched
out
of
our
hartes
by
the
minding
of
his
death
,
and
the
indeuer
of
righteosnes
and
newnesse
of
life
be
stablished
and
increaced
in
vs
by
the
mynding
of
his
resurrection
.
First
of
all
as
soone
as
we
be
iustified
by
faith
,
by
and
by
we
be
at
peace
with
god
through
our
lord
Iesus
Christ
.
The
seconde
fruite
of
faith
beeing
linked
with
a
very
straite
bande
vnto
the
former
,
is
,
that
by
the
same
Iesus
Christ
,
and
by
faith
in
him
,
we
haue
an
entrance
set
open
for
vs
,
into
the
grace
wherein
wee
stande
without
quayling
in
our
hartes
.
Lo
heere
one
other
frute
of
faith
:
that
we
also
being
so
iustified
,
notwithstanding
that
we
be
but
sillie
wretched
soules
doo
glory
in
the
hope
and
longing
for
Gods
glorie
.
Yea.
For
we
not
only
receiue
the
foremencioned
commodities
:
but
also
(
which
you
may
wonder
more
at
)
we
glorie
&
reioyce
euen
in
the
very
troubles
&
aduersities
themselues
,
&
therefore
much
rather
do
beare
them
oute
with
a
cheerefull
and
glad
hart
.
But
there
is
yet
one
thing
more
to
quicken
you
vp
withall
.
For
we
sustain
and
swallowe
vp
all
troubbles
cheerefully
,
bycause
we
are
sure
,
that
of
tribulation
is
engendred
patience
,
of
patience
experience
or
triall
,
of
experience
hope
,
and
hope
hath
suche
power
of
it self
&
giueth
such
power
to
a
man
,
that
neuer
deceaueth
him
ne
disapoynteth
him
of
the
things
that
he
looketh
for
.
I
auowe
that
hope
can
neuer
drope
nor
be
ouerthrowen
,
euen
in
this
respecte
,
for
that
Gods
loue
is
sheade
into
our
harts
from
heauen
by
the
holy
Ghost
,
whome
he
hathe
gyuen
vnto
vs.
You
shall
easely
vnderstande
the
meane
and
reason
thereof
,
if
you
often
and
throughly
consider
in
your
mind
,
the
tyme
when
Christ
vndertoke
to
die
for
vs
moost
forlorne
sinners
,
yea
euen
then
cheefly
when
wee
were
moost
vnworthie
of
so
greate
a
benefite
.
For
in
very
deede
,
I
thinke
there
is
scarcely
any
that
wil
die
for
an
honest
man
,
scarcely
I
say
,
for
I
deny
not
vtterly
but
it
may
be
so
.
For
heere
may
be
some
one
perchance
that
will
finde
in
his
hart
to
die
for
a
good
mans
sake
.
But
to
die
for
a
lewd
man
,
for
an
vnthankfull
man
,
for
an
vniust
man
:
vndoubtedly
no
man
will
do
that
.
And
yet
Christ
did
it
,
who
sustayned
the
whipping
of
his
bodie
,
the
terrour
of
his
mynde
,
and
the
sheading
of
his
bloud
,
for
vs
vnrightuous
and
vnkynde
persones
,
yea
and
euen
his
enemies
.
Now
then
if
God
shewed
his
loue
in
such
wise
towardes
vs
when
we
were
yet
at
deadly
food
with
him
,
how
much
more
boldly
becommeth
it
vs
to
hope
,
that
we
shal
be
saued
from
his
wrath
,
now
that
wee
be
reconcyled
too
him
by
the
bloude
of
Christ
,
and
iustifyed
by
hys
goodnesse
?
For
seeing
that
when
we
were
enemies
vnto
God
,
wee
were
brought
into
his
fauour
againe
by
the
death
of
his
son
,
therefore
muche
more
shall
we
be
preserued
by
his
lyfe
,
nowe
that
we
be
beloued
and
saued
of
God
.
And
now
being
so
broughte
into
Gods
fauour
(
as
I
saide
)
and
inriched
with
so
great
riches
,
we
haue
moreouer
certen
boldnesse
to
glory
,
howbeit
onely
in
God
,
and
that
by
our
Lord
Iesus
Christ
,
by
whome
that
attonement
of
ours
is
made
most
stedfast
&
certen
.
By
a
comparison
the
matter
will
be
made
very
playn
.
For
like
as
by
one
man
that
is
to
wit
by
our
first
forefather
Adam
,
sin
entred
into
the
woorld
,
and
death
by
the
same
sin
,
so
as
it
reigned
ouer
all
mankind
,
in
asmuch
as
al
men
haue
sinned
:
so
also
the
manne
Christ
or
the
second
Adam
,
doth
by
sheading
fayth
into
vs
,
make
vs
sure
and
certen
of
the
forgiuenesse
of
oure
sinnes
,
power
ryghtuousnesse
into
vs
,
and
gyue
vs
the
spirituall
and
euerlasting
lyfe
the
aduersarie
and
vanquisher
of
death
.
But
you
must
vnderstand
that
sin
was
longe
ago
,
and
that
it
vttered
hys
force
among
men
,
euen
before
the
lawe
was
set
foorth
and
published
.
No
:
but
death
is
the
hyre
or
wages
of
sinne
:
and
deathe
executed
hys
power
aforetymes
from
Adam
vnto
Moyses
the
minister
of
the
lawe
,
euen
vppon
those
that
had
not
yet
sinned
after
the
maner
of
Adam
:
which
mischeefe
God
remedied
by
sending
the
heauenly
Adam
,
of
whome
the
former
earthly
Adam
was
a
tipe
and
figure
,
that
like
as
the
first
Adam
had
brought
in
sin
and
death
,
so
this
latter
Adam
shuld
bring
in
forgiuenes
of
sinnes
&
rightuousnes
,
and
consequently
also
euerlasting
lyfe
.
Truly
you
haue
hit
the
matter
as
it
is
in
deede
.
Howbeit
,
although
the
similitude
seme
to
disagree
in
the
other
parts
,
and
to
match
things
repugnant
togither
:
yet
is
it
not
only
like
,
but
also
far
greater
in
this
point
,
that
as
by
that
one
mans
fall
very
manye
fell
into
the
tyranny
of
death
:
so
the
gyft
and
grace
of
God
did
ouerflow
&
sheade
forth
it selfe
more
abundantly
vppon
many
through
Iesus
Christ
.
After
that
you
haue
moost
fitly
noted
what
is
peculiar
too
be
eyther
of
the
Adams
,
&
what
is
common
to
them
both
,
now
it
seemeth
meete
to
be
considered
,
that
there
is
great
oddes
betweene
the
afterdeele
which
the
first
Adam
brought
mankinde
vnto
by
his
fault
,
and
the
vnmeasurable
grace
that
is
broughte
vs
by
the
heauenly
Adam
Christ
.
For
by
the
one
sinne
of
the
first
Adam
al
men
fell
in
danger
of
damnation
.
But
now
the
release
of
many
sinnes
is
befalne
vnto
men
by
the
benifyte
of
Christ
,
who
pardoneth
the
misdooings
of
them
that
beleue
,
and
giueth
them
the
spirite
of
true
ryghtuousnesse
.
Verily
euen
a
readie
one
.
Death
reigned
ouer
all
men
,
&
subdued
them
to
his
tyrannie
,
by
one
mans
most
heinous
offence
.
But
they
that
receiue
the
full
measure
of
Gods
grace
,
and
the
gift
of
righteousnes
,
shall
much
more
reigne
in
life
,
thrugh
one
,
namely
Iesus
Christ
.
But
to
the
intent
we
may
at
length
make
an
ende
of
the
comparing
of
the
two
Adams
togither
:
thus
standeth
the
case
.
Like
as
by
one
mans
fault
and
offence
,
condemnation
was
spred
ouer
all
men
:
so
also
by
one
mans
righteousnes
,
wherthrough
we
be
made
rightuous
,
the
benefite
and
gift
also
was
bestowed
vpon
all
men
,
to
iustifie
them
,
and
to
restore
them
to
the
spiritual
life
.
For
like
as
by
one
mans
disobedience
many
became
gyltie
of
disobedience
:
so
also
by
one
mans
obedience
many
shall
be
made
rightuous
.
Of
the
lawe
and
of
his
offices
wee
will
speake
more
at
length
heereafter
.
For
this
present
thinke
you
it
inough
,
that
the
law
stepped
in
,
to
th
intent
that
sinne
might
abound
&
be
more
plainly
discerned
of
men
,
who
were
so
blinde
,
that
they
coulde
scarse
perceiue
the
shamefulnes
of
their
sinnes
.
And
yet
notwithstanding
it
came
to
passe
thrugh
Gods
grace
,
that
the
more
that
sinne
abounded
and
grew
strong
,
the
more
also
did
Gods
goodnes
and
mercy
ouer
abound
:
that
like
as
sin
had
reigned
to
the
death
&
destruction
of
mankind
:
so
also
grace
might
reigne
through
righteousnes
vnto
eternal
life
,
&
that
by
the
meanes
of
our
Lorde
Iesus
Christe
the
purchaser
of
mans
saluation
.
God
forbid
.
For
seeing
we
be
dead
vnto
sin
through
the
spirite
of
righteousnes
:
how
is
it
possible
that
we
shuld
continue
and
liue
in
sinne
,
after
wee
be
once
iustified
?
What
,
know
ye
not
that
as
many
of
vs
as
are
baptised
&
made
cleane
in
Iesus
Christ
,
are
baptised
&
washed
into
his
deth
,
&
that
by
the
same
baptim
we
be
after
such
a
sort
as
it
wer
dead
&
buried
with
him
,
that
contrariwise
lyke
as
Christ
was
raised
from
the
dead
for
the
glory
of
his
father
,
so
we
also
must
walk
in
newnesse
of
life
,
to
the
glory
of
him
,
who
hath
shewed
the
spirite
of
righteousnesse
into
vs
,
to
worke
righteousnesse
therewith
.
Truely
you
haue
hit
the
pricke
.
But
you
shall
vnderstande
the
contrary
doctrine
if
you
aduisedly
wey
the
similitude
of
greffing
,
which
I
vse
heere
?
For
if
we
be
planted
and
greffed
into
the
lykenesse
of
Christes
death
:
then
must
we
needs
also
be
made
partakers
of
his
resurrection
.
Verely
euen
so
must
we
perswade
our selues
that
our
olde
man
is
nayled
to
the
crosse
with
Christ
as
in
respect
of
iustification
and
regeneration
,
to
the
intent
that
the
bodie
of
sin
may
be
ouerthrowen
&
destroyed
,
so
as
we
may
no
more
follow
after
sinne
and
serue
it
.
For
he
that
is
deade
by
the
deathe
of
Christ
,
and
obteyneth
ryghtuousnes
by
his
spirit
,
is
thereby
free
from
the
bondage
of
sinne
.
And
if
we
beleeue
that
we
haue
obteyned
forgyuenesse
of
sins
and
are
deade
with
Christ
,
we
must
also
most
assuredly
beleue
,
that
we
shall
liue
with
him
in
suche
newnesse
of
lyfe
,
as
maye
beare
recorde
that
wee
be
rysen
wyth
him
.
Yet
notwithstanding
,
they
that
are
iustified
of
god
,
must
nedes
renounce
&
giue
ouer
ther
sins
,
wicked
deedes
,
pleasures
,
and
to
be
short
,
all
vnhonest
things
,
after
the
examples
of
Christ
,
who
being
once
rysen
from
death
dyeth
not
any
more
,
nother
hath
death
any
more
power
ouer
him
.
Therfore
like
as
hys
once
dying
,
was
to
die
vnto
sin
,
so
that
as
now
he
liueth
vnto
god
:
so
you
also
for
asmuche
as
you
haue
obteined
the
spirit
of
righteousnes
,
think
your selues
to
be
dead
vnto
sin
as
true
members
of
Christ
,
participating
of
his
death
,
resurrection
,
&
lyfe
,
&
to
be
alyue
vnto
God
through
our
Lord
Iesus
Christ
.
Euen
so
is
it
.
But
yet
muste
you
striue
that
this
sinne
may
not
reigne
in
your
body
,
though
it
bee
subiecte
too
death
,
nor
you
obey
the
lustes
thereof
,
nor
yeelde
your
members
as
instruments
of
all
naughtinesse
applied
to
sinning
:
But
rather
cleane
contrarie
,
apply
your selues
to
god
as
folke
risen
again
from
the
dead
,
and
yeeld
ye
your
members
vnto
him
as
instruments
of
righteousnes
.
Be
of
good
cheere
.
For
sin
shall
no
more
execute
tyranny
ouer
you
.
In
deede
it
is
hard
vnto
men
,
but
nothing
is
vnpossible
vnto
God
,
nother
is
there
any
thing
which
he
cannot
bring
to
passe
.
But
receiue
here
the
reason
of
it
in
few
words
.
For
sin
reigneth
not
ouer
those
that
are
vnder
grace
,
but
ouer
those
that
are
vnder
the
lawe
.
But
now
that
you
be
iustified
you
are
not
vnder
the
law
,
but
vnder
grace
.
God
forbid
that
any
man
shoulde
be
of
that
mind
.
Those
wilfull
stubborne
natures
must
be
left
to
god
the
soueraine
iudge
:
&
as
for
the
men
of
whom
there
is
better
hope
,
I
would
exhorte
them
after
this
maner
:
knowe
ye
not
that
to
whom
soeuer
you
yeelde
youre selues
as
seruants
to
obey
his
seruants
you
are
,
whither
you
obey
sin
that
leadeth
you
vnto
death
,
or
obedience
,
innocency
&
rightuousnesse
which
lead
you
vnto
lyfe
?
And
I
truely
do
gyue
continuall
thankes
vnto
God
,
and
euer
shall
,
that
wheras
you
were
the
bondslaues
of
sin
,
now
you
being
set
free
by
Gods
meere
goodnesse
,
and
made
his
children
,
haue
hartely
obeied
the
order
of
his
doctrine
that
is
to
wit
,
of
the
Gospel
,
which
is
deliuered
to
you
to
bring
you
life
.
Now
therefore
you
being
set
fre
from
sin
,
do
serue
the
rightuousnes
and
innocency
wherunto
god
hath
called
you
,
therfore
you
must
not
in
any
wise
yeld
to
sin
.
In
good
sooth
to
the
intent
I
may
haue
respect
of
your
frayltie
,
I
will
deale
with
you
after
the
maner
of
men
.
Therfore
like
as
you
haue
yelded
your
members
,
the
witts
of
your
mynde
,
your
powers
,
and
your
strength
as
instruments
to
vnclennesse
,
and
lewdnesse
,
to
doo
lewdly
,
so
as
you
became
euery
daye
woorse
than
other
through
the
reigning
of
lewdnesse
in
you
:
so
now
yeld
you
your
members
,
if
not
more
lustily
yet
at
leastwise
not
more
lasyly
as
instrumentes
vnto
innocency
,
as
instruments
to
worke
holinesse
,
and
become
you
euery
day
cleaner
from
all
vncleanes
.
And
therwithall
remember
,
that
at
suche
tyme
as
you
serued
sin
,
you
were
straungers
&
outlawes
to
rightuousnes
.
But
I
besech
you
what
fruite
reaped
you
of
the
thinges
whereof
you
be
now
ashamed
?
Surely
the
ende
of
them
is
death
.
Now
then
seeing
you
be
both
loosed
from
the
bonds
of
sinne
,
and
made
the
seruaunts
of
God
:
you
shall
reape
the
fruit
of
your
holinesse
,
and
euerlasting
life
abideth
for
you
in
the
ende
.
For
as
death
is
the
wages
of
sinne
,
euen
so
is
euerlasting
life
(
I
say
not
a
wages
or
hire
,
for
the
excellencie
therof
is
such
,
that
we
can
not
compare
it
,
&
yet
must
we
not
therefore
couet
it
or
care
for
it
the
lesse
,
but
rather
the
more
,
inasmuch
as
it
is
the
more
excellent
,
&
lieth
in
the
power
of
gods
soueraigne
bounteousnesse
,
but
)
the
free
gift
of
God
through
Iesus
Christ
our
Lorde
,
and
not
in
any
wise
for
our
deserts
.
I
will
make
the
whole
matter
playne
in
as
fewe
wordes
as
I
can
,
and
in
the
example
of
my selfe
shew
the
offices
of
the
law
,
so
you
consider
the
three
states
of
man
,
namely
vnregenerated
,
regenerating
,
and
regenerated
.
Nowe
,
that
the
whole
matter
might
be
vnderstoode
the
better
,
I
borowed
a
similitude
from
the
lawe
of
wedlocke
.
For
these
are
my
words
.
Know
ye
not
brethren
,
(
I
speake
of
suche
as
haue
skill
of
the
law
)
that
the
wife
is
bounde
by
the
lawe
of
wedlock
,
so
long
as
hir
husband
liueth
?
Cor.
7.33
For
the
maried
woman
is
bound
to
the
man
by
the
Lawe
so
long
as
she
liueth
:
but
if
the
husbande
bee
dead
,
shee
is
loose
from
the
Lawe
of
the
man.
Therefore
I
thinke
she
is
to
be
counted
an
adultresse
,
if
she
couple
hir selfe
with
an
other
man
while
the
husbande
is
aliue
to
whom
alone
she
had
bound
the
honest
vse
of
hir
body
by
the
law
of
mariage
.
But
if
the
husbande
dye
,
I
thinke
hir
to
be
lose
from
the
law
of
mariage
,
so
as
she
is
no
adultresse
thoughe
shee
couple
hirselfe
with
another
.
You
iudge
right
.
Euen
after
the
same
maner
,
you
hauing
obteyned
the
righteousnesse
of
Christ
,
are
dead
in
respect
of
the
lawe
,
by
the
body
of
Christ
,
&
on
the
other
side
,
the
lawes
power
of
condemning
is
dead
in
respect
of
you
:
so
as
now
you
be
at
libertie
to
couple
your selues
to
another
,
namely
vnto
Christ
the
sacrifice
of
propiciation
for
our
sinnes
,
who
afterwarde
was
raysed
again
from
the
dead
.
Nother
haue
you
now
any
more
to
do
with
the
law
,
both
bicause
you
be
no
more
subiect
to
the
curse
of
it
,
and
also
most
of
all
bicause
that
being
nowe
possessed
&
led
by
the
spirite
of
god
,
you
be
not
driuen
by
the
comaundements
of
the
law
,
but
led
by
the
guiding
of
the
spirite
.
Therefore
as
nowe
wee
haue
to
deale
with
grace
,
to
bring
forth
the
fruites
of
holy
workes
vnto
God
,
which
hath
made
vs
righteous
freely
through
Christ
.
I
wil
vtter
the
meaning
of
my
mind
more
plainly
,
by
shewing
the
reason
of
my
sayings
.
So
long
as
we
were
in
the
flesh
(
that
is
to
say
,
before
we
were
borne
a
new
,
&
made
righteous
&
godly
by
beeing
coupled
vnto
god
by
faith
)
the
affections
of
sin
,
wherout
of
al
wicked
dedes
&
sinnes
are
wont
to
spring
,
those
same
affections
(
I
say
)
which
are
in
vs
,
had
their
full
power
by
the
law
(
for
by
the
law
are
they
stirred
vp
,
I
say
they
had
their
full
power
,
in
our
members
,
and
in
the
instruments
of
our
soules
,
and
in
our
senses
and
powers
,
to
make
vs
bring
foorth
the
fruite
of
sinful
deedes
,
which
in
the
ende
do
carie
vs
vnto
death
.
But
nowe
that
we
be
made
rightuous
,
we
be
free
from
the
lawe
,
as
they
that
are
dead
vnto
the
lawe
,
whiche
helde
vs
in
bondage
after
the
maner
of
slaues
.
Not
that
we
shuld
be
in
earthly
libertie
,
nor
that
we
should
giue
heede
to
our
lewd
lusts
:
but
that
sith
the
course
of
the
law
is
quenched
,
and
our
owne
fleshly
mind
is
killed
in
vs
,
and
Christes
spirite
,
whiche
is
not
subiect
to
the
Lawe
reigneth
in
vs
,
we
should
serue
God
in
newnesse
of
the
spirite
,
&
not
in
oldnesse
of
the
letter
.
Herken
to
the
interpretation
of
those
words
.
Beeing
now
iustified
,
wee
serue
God
,
and
bende
our selues
to
the
keeping
of
his
law
,
not
as
dissemblers
,
but
with
all
oure
harte
as
members
of
Christ
,
moued
thereto
by
the
desire
of
Gods
glory
,
and
not
by
the
outward
&
dead
writing
of
the
Law
,
printed
long
agoe
in
tables
,
nor
yet
by
the
threatnings
or
promises
therof
,
but
by
Gods
inwarde
inspiration
,
and
by
the
liuing
law
of
loue
imprinted
in
our
minds
by
Iesus
Christ
.
No
,
not
so
sir
,
god
forbid
we
shuld
haue
any
such
thought
.
For
the
law
is
so
far
off
from
being
sin
,
that
it
is
the
very
bewrayer
of
sin
.
For
I
should
not
haue
knowen
sin
but
for
the
law
.
Therefore
the
sin
is
in
the
man
,
&
not
in
the
lawe
.
For
the
law
of
God
,
be
it
naturall
,
or
be
it
written
,
dothe
not
like
a
lewde
lawe
prouoke
me
to
sinne
,
but
as
a
holy
and
rightfull
law
it
stirreth
me
vp
to
weldoing
by
shewing
mee
my
duetie
.
And
when
I
through
my
naughtinesse
doo
disobey
the
law
,
I
come
to
the
knovledge
of
my
sinne
,
as
men
come
to
the
understanding
of
good
by
knowing
the
euill
.
For
I
had
not
knowen
that
lusting
is
sinne
,
vnlesse
the
law
had
said
.
Thou
shalt
not
lust
.
These
things
coulde
not
haue
scaped
you
,
if
you
had
weyed
the
rest
of
my
words
throughly
.
For
sinne
,
that
is
to
say
,
the
very
corruptnesse
of
nature
it selfe
,
taking
occasion
by
the
commaundement
of
the
law
,
howbeit
that
no
occasion
was
giuen
by
the
lawe
,
brought
foorth
in
me
all
kinds
of
lusts
.
For
man
is
so
lewde
and
frowarde
before
he
be
regenerated
,
that
wheras
lusts
ought
to
be
quenched
in
him
by
the
lawe
,
as
the
which
is
rightfull
,
iust
,
and
holy
,
it
becommeth
more
liuely
and
outragious
by
meanes
of
the
law
,
howbeit
throgh
fault
of
the
man
,
and
not
of
the
lawe
.
Which
thing
is
manifest
euen
by
this
,
that
without
the
lawe
sinne
was
dead
,
and
that
at
the
same
time
when
I
was
without
lawe
,
I
was
aliue
.
Not
that
I
was
ignorant
of
the
lawe
(
for
I
remembred
well
euen
euery
tittle
and
letter
of
the
lawe
)
but
bicause
I
weyed
not
throvghly
the
force
and
curse
of
it
agaynst
offenders
and
stubborne
folke
,
and
therfore
much
lesse
felt
it
.
I
am
glad
that
you
haue
not
forgotten
the
state
of
that
olde
mariage
,
since
the
tyme
that
you
were
deliuered
from
it
by
the
benefite
of
Gods
grace
:
and
I
also
do
fynd
my selfe
to
be
set
fre
by
the
benefite
of
the
same
grace
.
Now
gyue
me
leaue
to
go
through
with
the
offices
of
the
law
.
Therefore
as
soone
as
the
commaundement
came
,
and
that
God
opened
my
hart
,
then
the
law
began
to
tell
me
my
duety
,
&
to
shewe
me
how
farre
I
had
bin
off
from
it
.
Then
sin
(
by
the
name
of
sin
,
I
meane
the
corruptnesse
and
lustfulnesse
,
whiche
earst
without
the
law
might
haue
seemed
to
be
dead
,
sin
,
I
say
,
being
accused
and
condemned
by
the
lawe
,
and
therewithall
wakened
and
stirred
vp
,
began
to
wax
lyuely
againe
:
and
I
was
deade
in
the
syght
of
God
and
of
his
euerlasting
law
when
I
perceiued
mine
owne
naughtinesse
,
and
so
it
fell
oute
,
that
the
thing
which
was
gyuen
me
to
leade
me
vnto
lyfe
,
(
for
the
law
sheweth
which
way
to
go
to
God
,
who
is
our
lyfe
)
led
me
vnto
death
,
not
through
any
default
of
it selfe
but
bicause
that
I
was
so
lewd
,
that
I
not
onely
obeyed
it
not
,
but
also
(
such
was
my
pryde
)
taking
skorne
to
be
so
bound
by
the
law
,
striued
and
struggled
by
all
meanes
against
it
lyke
a
mad
and
frantik
man
.
Therfore
sin
,
that
is
to
say
,
myne
owne
inwarde
corruptnesse
,
beguiled
mee
and
called
mee
backe
from
the
ryght
way
which
the
law
shewed
me
,
and
so
slew
me
at
his
owne
plesure
by
taking
occasion
at
the
commaundement
where
none
at
all
was
giuen
,
least
you
should
imagin
that
gods
law
were
sin
.
What
els
For
the
lawe
is
holie
which
shewed
me
what
I
ought
to
do
,
but
I
was
wicked
in
taking
occasion
at
goodnesse
to
become
worse
.
You
must
not
in
any
wise
thinke
that
it
was
long
of
the
commaundement
:
but
sin
,
that
is
to
say
corruptnesse
or
concupiscence
bred
death
in
me
by
meanes
of
the
good
commaundement
,
and
of
the
law
which
is
both
ryghtful
and
holy
,
&
caused
it
to
seeme
to
be
sin
:
&
so
the
naughtines
of
it
was
bewrayed
,
in
that
it
toke
occasion
of
euill
,
euen
where
none
was
giuen
,
and
sin
was
so
euill
,
that
of
the
commaundement
which
is
good
,
it
toke
occasion
to
grow
in
it selfe
,
&
to
put
foorth
it selfe
more
feersly
and
furiously
.
In
deede
it
is
true
as
you
say
:
and
these
things
require
the
practise
of
godlinesse
&
the
experience
of
iustification
.
For
before
that
time
,
sin
and
mans
wicked
concupisence
are
so
styrred
vp
,
that
sin
becommeth
out
of
measure
sinfull
and
euill
,
insomuch
that
death
is
ingendred
of
sin
and
the
law
,
not
through
any
fault
of
the
lawe
,
but
of
sin
.
For
the
law
,
as
much
as
in
it
lyeth
,
gyueth
lyfe
by
shewing
vs
the
way
of
lyfe
.
But
for
as
much
as
the
law
is
spiritual
,
it
requireth
of
vs
not
onely
the
outward
deeds
,
but
also
the
inwarde
affections
of
the
hart
.
Also
it
requireth
of
vs
all
diuine
vertues
in
their
full
perfection
,
togither
with
their
fruits
and
deeds
proceading
from
a
godly
instinct
&
tending
to
the
glory
of
God
.
Now
I
at
that
tyme
being
yet
earthly
,
and
more
ouer
a
bondslaue
of
sin
(
as
you
and
all
others
were
when
ye
had
not
yet
receaued
the
spirit
of
rightuousnesse
)
was
not
able
to
discerne
the
dignity
,
holinesse
and
excellency
of
the
law
,
and
much
lesse
was
willing
to
submit
my
necke
vnder
the
yoke
of
it
,
too
frame
both
my
mind
and
all
my
doings
according
to
the
precise
rule
therof
.
These
thinges
are
very
modestly
spoken
,
but
I
hope
it
is
better
with
you
than
you
speake
of
.
In
the
meane
tyme
I
am
glad
to
heere
this
your
accusation
.
For
you
speake
by
experience
,
and
I
coniecture
by
your
woords
that
you
haue
bin
a
verie
diligent
examiner
of
your selfe
.
For
all
men
perceiue
not
this
tyranny
of
sinne
.
But
I
will
proceede
to
declare
in
my selfe
what
is
wont
to
happen
to
suche
as
are
in
regenerating
.
Surely
I
wist
not
what
too
do
.
I
put
you
out
of
doubt
I
doo
many
things
that
I
acknowledg
not
for
mine
owne
:
For
I
doo
not
the
good
whiche
I
would
doo
,
but
the
euill
which
I
hate
that
commit
I
oftentymes
.
Wherupon
I
conclude
after
this
manner
with
my selfe
concerning
the
perilles
that
are
past
.
If
I
do
that
I
would
not
then
loke
what
the
law
forbiddeth
,
that
doo
I
hate
as
vnright
,
and
I
mislyke
of
it
,
but
the
thing
that
the
law
commaundeth
lyketh
my
minde
very
well
.
So
then
,
with
my
mynde
I
consent
to
the
lawe
that
it
is
good
,
&
I
allow
of
it
as
rightfull
,
howbeit
that
I
my selfe
am
earthly
.
Wherfore
if
I
doo
against
it
,
it
is
not
I
that
doo
it
,
but
sinne
that
dwelleth
in
me
.
For
sinfulnesse
,
whose
prisoner
I
am
,
ouermaystereth
me
,
and
caryeth
mee
,
away
to
the
doing
of
that
thing
which
I
woulde
not
do
.
You
iudge
aryght
.
For
the
forewardnesse
of
the
will
maketh
sin
:
nother
is
that
thing
sin
which
is
doone
againste
the
will
of
the
sinner
.
But
I
know
&
am
able
to
affirme
it
for
a
certeinty
,
that
those
men
(
as
I
haue
learned
by
mine
owne
experience
)
are
willingly
led
of
their
owne
lustes
,
after
the
manner
that
you
spake
of
.
For
I
know
that
in
them
as
wel
as
in
me
,
that
is
to
say
,
in
my
flesh
,
there
is
no
goodnes
,
but
rather
naughtines
,
which
prouoketh
me
to
euill
,
and
striueth
to
ouer-master
mee
.
See
that
you
vnderstand
these
things
wel
,
least
perchaunce
you
confound
the
sundry
states
of
man
togither
,
or
els
vnaduisedly
wite
that
thing
vpon
gods
law
,
which
can
not
be
wited
vpon
it
without
great
wrong
to
the
eternal
God
.
For
to
the
intent
I
maye
make
these
thinges
playne
in
mine
owne
person
,
truly
there
is
in
mee
a
will
to
doo
good
,
but
I
finde
not
any
way
to
perfourme
it
.
For
I
am
hindered
by
the
flesh
,
and
by
sinne
that
reigneth
in
me
,
and
I
am
caried
away
vnto
euil
,
so
as
I
do
not
the
good
which
I
would
doo
,
but
I
doo
the
euill
which
I
am
lothe
to
doo
.
Wherfore
if
I
do
the
thing
that
I
would
not
,
then
is
it
not
I
that
doo
it
,
but
sinne
that
dwelleth
in
me
:
which
doth
so
roughly
ouermaster
me
,
when
the
power
and
working
of
Gods
spirite
is
absent
whereby
victorie
is
obteyned
,
that
I
am
compelled
to
do
the
thing
which
my
reason
in
lightened
by
the
law
of
God
doth
vtterly
abhor
.
Therefore
in
that
I
would
do
good
and
can
not
,
I
finde
and
perceiue
by
the
lawe
,
while
it
playeth
his
part
in
mee
,
that
there
is
euil
in
me
,
in
me
(
I
say
)
forsomuch
as
I
am
earthly
&
weake
,
and
vnable
to
performe
it
,
&
not
in
the
law
.
For
,
that
I
may
vtter
the
meaning
of
my
minde
as
plainly
as
can
be
,
I
delight
in
gods
law
as
in
respect
of
my
inwarde
man
:
that
is
to
say
,
as
in
respect
of
reason
inlightened
by
Gods
law
,
gods
law
doth
please
me
,
and
delight
me
,
I
allow
it
to
be
rightfull
,
I
agree
with
it
,
and
I
would
fayne
obey
it
.
But
on
the
contrarie
part
,
I
see
,
feele
,
and
find
by
experience
another
law
in
my
members
,
&
in
the
sences
,
powers
,
&
abilities
of
my
soule
,
contrary
to
the
law
of
my
minde
,
and
fighting
agaynst
it
.
For
when
as
by
the
iust
and
holy
law
of
my
mind
I
perceiue
what
is
right
and
allow
of
it
,
and
delight
in
it
as
good
,
and
wolud
fayne
do
it
:
therwithall
the
wicked
law
of
my
body
counseleth
&
inticeth
me
to
the
contrarie
,
and
this
lawe
deliuereth
me
prisoner
to
the
law
of
sinne
:
insomuch
that
I
am
oftentimes
inforced
to
crye
out
:
wretch
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
May
any
man
deliuer
me
from
the
body
and
burthen
of
sinne
that
killeth
me
out
of
hande
?
Who
(
I
say
)
shall
set
me
free
from
the
tyrannie
of
mine
own
vnbrideled
lusts
,
and
of
sinne
reigning
in
this
my
wretched
body
,
which
leadeth
me
vnto
death
.
Therfore
I
thank
my
God
,
which
hathe
deliuered
mee
from
so
miserable
bondage
of
sin
by
Iesus
Christ
our
lord
.
For
to
conclude
in
two
words
,
vnlesse
he
vtter
his
power
,
and
vndertake
the
battell
for
me
,
and
ouercome
,
and
tryumph
:
farewell
my
good
dayes
.
I
truly
in
the
meane
while
do
serue
Gods
law
with
my
mind
,
but
with
my
flesh
I
serue
the
law
of
sinne
,
which
striueth
to
ouercome
me
in
the
battell
.
Like
as
in
the
considering
of
the
first
and
seconde
state
of
man
,
namely
vnregenerat
,
&
in
regenerating
,
I
vsed
mine
own
example
:
so
in
laying
forth
of
this
third
member
of
our
partition
,
I
wil
alledge
mine
owne
experiences
,
as
a
patterne
wherin
to
represent
the
image
of
a
man
regenerated
.
As
touching
the
first
part
of
your
demaund
,
surely
the
state
and
dignitie
of
them
that
are
iustified
&
regenerated
is
most
excellent
,
as
who
beeing
dead
to
the
old
Adam
,
and
greffed
into
the
new
Adam
Christ
,
are
not
henceforth
in
daunger
of
any
damnation
.
For
how
is
it
possible
that
Christe
our
head
should
giue
vp
his
own
members
to
destruction
?
Heerevpon
may
also
be
gathered
an
answere
to
the
other
part
of
your
demaunde
.
For
Christes
workfulnes
is
so
great
in
the
minde
of
such
as
are
truly
regenerated
,
that
their
life
is
consecrated
vnto
holinesse
.
By
meanes
wherof
they
be
after
a
sort
certified
of
the
presence
of
Christ
dwelling
in
them
.
But
of
these
things
wee
shall
speak
more
hereafter
.
Now
,
to
vse
mine
owne
experience
as
an
argument
,
the
reason
why
these
most
excellent
effects
are
wrought
in
my
mind
,
is
this
:
that
the
law
of
the
quickning
spirite
in
Iesus
Christe
,
hath
set
me
free
from
the
law
of
sinne
&
death
,
insomuch
that
by
the
gift
of
faith
,
&
the
recorde
of
gods
spirit
,
I
feele
my selfe
discharged
of
the
feare
of
damnation
.
And
I
thinke
the
same
thing
to
haue
befalne
to
all
the
true
members
of
Christ
.
Haue
here
the
summe
of
the
whole
matter
in
few
words
.
The
law
was
giuen
of
god
as
a
rule
of
true
holines
.
How
be
it
,
looke
what
could
not
be
done
by
the
law
,
nother
as
it
was
naturally
printed
in
our
mindes
,
nor
as
it
was
set
foorth
plainly
by
Moses
(
namely
that
we
shuld
be
set
free
from
sin
&
death
,
&
become
righteous
)
bicause
the
law
was
weake
,
feeble
&
without
power
,
howbeit
not
of
it
owne
nature
,
but
by
reason
of
our
flesh
(
for
we
be
fleshly
&
do
striue
and
wrestle
against
the
law
:
that
(
say
I
)
did
God
bring
to
passe
by
sending
his
own
son
in
a
body
like
to
the
bodies
of
sinners
.
For
he
condemned
sin
of
sin
,
in
the
flesh
of
his
sonne
,
&
by
that
meanes
did
wipe
out
,
clense
away
,
&
abolish
sin
:
&
that
did
he
to
the
ende
that
the
righteousnes
of
the
law
,
as
the
law
it selfe
requireth
it
,
might
be
wrought
&
fulfilled
in
vs
that
beleue
.
I
say
to
the
end
it
should
be
fulfilled
in
vs
now
regenerated
which
obey
not
the
corruptnesse
,
lusts
,
and
lykings
of
the
vnsatiable
flesh
,
but
the
holy
inspiration
of
the
spirite
,
whereupon
it
commeth
to
passe
,
that
our
dooinges
are
acceptable
to
God
,
though
they
be
not
fully
in
all
poyntes
answerable
to
his
law
,
which
otherwise
requyreth
most
perfect
purenesse
.
But
beleeue
me
brother
,
so
longe
as
men
hold
with
flesh
,
they
wil
care
for
things
belonging
to
the
flesh
,
and
sinne
shall
execute
his
tyranny
ouer
them
.
Contrariwyse
,
they
that
holde
with
the
spirit
,
wilbe
spirituall
minded
:
and
bycause
Gods
spirit
reigneth
in
them
,
they
will
also
delight
in
spirituall
thinges
,
as
whose
intentes
and
indeuers
are
all
guyded
by
the
holy
Ghost
,
and
therfore
tende
to
Gods
glory
,
which
thing
cannot
happen
to
such
as
follow
the
flesh
,
bycause
they
do
rather
purchace
Gods
displeasure
,
and
consequently
endelesse
destruction
to
themselues
,
by
their
naughtinesse
and
wicked
deeds
.
Bycause
the
entent
,
the
indeuer
,
the
desire
,
&
(
to
vse
myne
owne
words
)
the
wisedome
of
the
flesh
is
deadly
,
or
to
speake
more
rightly
,
very
death
it selfe
,
as
which
is
contrary
to
God
,
who
is
our
lyfe
.
But
on
the
contrarie
parte
,
the
entent
,
affection
,
and
wisedome
of
the
spirite
,
is
verie
lyfe
,
and
peace
.
And
if
you
aske
me
the
reason
why
,
it
is
ready
shapen
.
For
the
wisedome
of
the
flesh
is
enemy
against
God
:
of
whom
forasmuch
as
it
hath
an
ill
opinion
,
taking
him
for
hir
vtter
aduersary
,
and
imagining
him
to
be
a
most
cruell
tormenter
:
how
is
it
possible
that
she
should
be
wylling
to
commit
hir selfe
to
his
care
and
prouidence
?
And
therfore
much
lesse
will
she
passe
for
his
will
and
commaundements
.
For
how
should
she
haue
any
mynd
to
obey
his
commaundement
,
whom
she
beleueth
to
be
hir
so
?
This
(
as
I
thinke
)
is
the
reason
,
why
the
flesh
,
nother
will
,
no
nor
can
obey
Gods
law
,
so
long
as
it
is
nothing
els
but
fleshe
.
Heereuppon
then
it
followeth
that
they
which
liue
after
the
liking
of
the
flesh
cannot
please
God
.
Be
of
good
cheer
.
This
wrestling
may
rather
win
you
a
crowne
,
than
destruction
and
damnation
.
For
you
(
so
doth
charitie
teach
me
to
think
of
such
as
beleue
in
christ
)
you
I
say
,
are
by
faith
greffed
into
Christ
as
true
signes
of
saluation
.
You
be
iustified
and
regenerated
,
and
therfore
you
be
not
now
carnall
but
spirituall
,
for
somuch
as
Gods
spirit
dwelleth
in
you
.
Surely
if
any
of
you
haue
not
Christs
spirite
,
he
is
none
of
his
,
marke
wel
what
I
say
,
I
say
he
is
none
of
Christs
he
is
no
member
of
his
,
he
is
no
brother
of
his
,
he
is
no
heire
of
eternall
felicitie
with
him
.
Let
this
be
the
aunswere
to
the
other
part
of
your
demaund
:
and
beare
you
well
in
minde
the
true
and
sure
tokens
of
regeneration
:
of
which
the
one
consisteth
in
lyfe
&
death
,
&
the
other
in
the
inward
motions
of
Gods
spirit
.
Herken
,
&
you
shall
vnderstande
.
If
Christ
and
his
spirite
be
in
you
,
the
old
man
,
that
is
to
say
the
flesh
,
is
dead
as
in
respect
of
sin
and
the
vnruly
and
vnstayed
deedes
of
wickednesse
.
And
this
is
the
death
of
the
old
man
:
vppon
putting
away
,
on
the
contrarye
parte
reigneth
the
spirite
of
God
and
executeth
his
power
vppon
man
,
and
liueth
as
in
respect
of
rightuousnesse
.
These
doutinges
of
the
power
of
Gods
spirit
are
daungerous
.
Thinke
you
that
the
tyranny
of
sin
is
greater
,
than
the
myght
,
efficacie
,
and
inwardwoorking
power
of
the
holy
Ghost
?
No
,
but
assure
your selues
of
this
,
that
if
the
spirit
of
him
which
raysed
vp
Christ
from
deathe
be
in
you
:
he
whiche
raysed
vp
Christ
from
death
,
will
also
call
againe
your
mortall
bodyes
into
a
lyfe
beseeming
your
regeneration
,
by
his
spirite
which
dwelleth
in
you
.
Wherefore
as
many
of
you
as
professe
your selues
to
be
Christians
,
I
beseche
you
all
lay
vp
these
things
deeply
in
your
minds
,
that
whan
we
be
once
iustified
,
sanctified
,
regenerated
&
indued
with
Christes
spirit
,
we
are
altogether
detters
,
not
to
the
flesh
to
liue
after
the
liking
of
the
flesh
,
&
to
obey
the
corruptnes
thereof
,
but
rather
to
the
spirite
to
indeuer
to
obey
him
in
all
things
.
Yea
yerely
:
and
of
all
perills
it
is
the
greatest
.
For
if
ye
liue
after
the
lyking
of
the
fleshe
,
you
shall
surely
die
.
But
if
that
by
the
spirite
,
you
vanquishe
the
doings
,
works
,
deuices
,
desires
,
&
in
deuers
of
the
flesh
,
&
fyght
against
the
lusts
therof
:
out
of
all
doubt
you
shall
liue
,
&
you
shall
continue
in
the
life
that
you
haue
receiued
by
the
benefite
of
Christ
,
who
is
the
life
of
the
faithfull
,
euen
in
whose
minds
the
quickning
spirit
vttereth
his
power
.
Let
others
alone
,
&
stand
to
thine
owne
tackling
,
and
keepe
this
rule
in
examining
thy self
:
that
as
many
as
are
led
,
moued
,
&
ruled
,
not
by
their
owne
vnbrydled
lusts
,
but
by
Gods
spirit
,
they
be
Gods
children
.
And
beleeue
me
,
he
that
is
not
sure
of
this
being
Gods
child
,
can
nother
be
sayd
to
be
regenerated
,
nor
in
any
wise
satisfy
the
accusations
of
the
law
,
as
which
requyreth
an
absolute
and
perfect
rightuousnes
in
all
points
at
our
hand
,
which
we
be
neuer
able
to
perform
,
except
the
power
of
the
holy
ghost
do
worke
&
fulfill
the
thing
in
vs
which
he
requireth
in
his
law
.
What
haue
you
now
to
do
with
the
law
,
or
with
the
condemnation
therof
?
For
seing
you
be
greffed
into
Christ
and
indued
with
his
spirit
,
you
receiue
no
more
the
spirit
of
bondage
,
that
you
shoulde
haue
to
deale
with
the
law
as
you
had
in
times
past
:
but
you
haue
receiued
the
spirite
of
adoption
of
Gods
children
,
I
meane
the
spirit
of
fredōe
&
of
the
loue
of
God
,
wherby
we
perceiue
Gods
goodnesse
to
be
so
great
that
we
not
onely
call
vppon
him
,
but
also
crie
vnto
him
with
inwarde
familiaritie
&
boldnesse
,
and
with
earnest
loue
,
as
vnto
our
father
.
Nowe
hee
that
hath
this
spirite
of
adoption
applieth
himself
to
the
keeping
of
the
law
,
not
as
a
hireling
in
hope
of
rewarde
,
or
for
feare
of
punishment
,
but
willingly
as
a
sonne
.
Surely
euen
the
inward
motions
of
Gods
spirite
wil
be
no
doubtfull
signes
of
our
regeneration
in
Christ
.
For
gods
spirit
witnesseth
inwardly
to
our
spirit
,
that
we
be
gods
children
by
grace
and
adoption
,
as
who
are
partakers
of
his
diuine
nature
by
the
same
spirite
in
Christ
.
Truly
so
is
it
.
And
if
we
be
children
,
then
must
it
needes
bee
confessed
that
we
shall
be
heires
also
:
verily
the
heires
of
God
,
bicause
we
be
his
children
,
and
fellow
heires
with
Christ
bicause
we
be
his
brethren
.
That
they
should
knowe
themselues
to
be
the
true
members
of
Christ
,
and
enter
into
the
way
of
the
crosse
armed
with
the
remembraunce
thereof
.
For
sith
it
behoued
Christe
to
suffer
,
and
so
to
enter
into
his
glory
:
it
is
meete
also
that
his
members
should
not
shun
the
state
of
their
head
:
specially
considering
how
many
and
how
great
commodities
spring
vnto
vs
therof
.
The
first
is
,
that
if
we
suffer
with
Christ
,
we
shall
also
reigne
with
Christ
.
But
I
am
of
opinion
that
the
aduersities
which
we
suffer
in
this
worlde
,
are
not
equall
or
comparable
to
the
glory
that
shall
be
vttered
vpon
vs
in
time
to
come
.
Nay
rather
if
you
beholde
this
frame
of
the
whole
worlde
aduisedly
,
you
shall
see
that
all
kinde
of
thinges
,
yea
euen
of
the
senslesse
creatures
,
doo
with
very
great
,
thoughtfull
,
and
vehement
desire
long
for
the
discouerie
of
Gods
children
,
bicause
that
being
very
neere
of
kin
to
vs
,
they
desire
our
full
and
perfect
glory
:
and
also
bicause
that
day
they
themselues
also
shal
be
repaired
and
made
immortall
.
Bicause
the
nature
of
thinges
is
subiect
to
vanitie
and
corruption
,
not
willingly
(
for
that
is
against
their
naturall
liking
)
but
for
his
sake
by
whom
they
be
so
made
subiect
to
decay
.
For
God
is
contented
that
they
shall
dec●y
to
doo
vs
seruice
withall
,
howbeit
in
hope
that
they
shall
come
muche
more
beautifull
,
and
lesse
subiect
to
decay
.
Else
the
desire
of
an
euerlasting
state
were
bred
in
them
in
vayne
.
Therfore
they
themselues
also
shall
be
set
free
from
the
thraldome
of
destruction
,
and
bee
made
likewise
immortall
,
and
inioy
like
libertie
,
in
that
they
shall
be
from
perishing
,
when
the
glory
of
Gods
children
appeareth
.
For
we
know
how
al
things
grone
and
mourne
with
vs
vnto
this
day
,
and
shall
doo
till
the
day
of
iudgement
.
Therefore
we
haue
no
cause
to
complayne
.
Nay
verily
,
the
faithfull
haue
also
euen
the
chiefe
pillers
of
godlines
,
to
be
their
fellowes
,
and
not
only
partakers
of
this
crosse
,
but
also
formost
in
the
aray
.
For
not
onely
the
very
nature
of
things
,
which
is
inferiour
to
man
,
dothe
suffer
&
beare
with
him
:
but
euen
we
Apostles
who
haue
the
first
fruits
of
the
spirit
,
yea
&
that
in
great
abundance
,
are
notwithstanding
so
opressed
with
labor
,
that
we
sigh
at
our
harts
,
longing
for
the
adoption
of
gods
children
,
til
it
be
shewed
openly
as
it
shall
be
in
the
life
to
come
,
and
for
the
setting
of
our
bodies
free
from
destruction
,
which
shall
come
to
passe
when
we
rise
againe
.
See
you
not
how
I
am
cast
into
this
pryson
for
the
Gospels
sake
?
neither
is
there
any
cause
why
you
should
eyther
be
offended
or
wonder
at
it
.
For
wee
be
not
yet
come
to
the
possessing
of
oure
happinesse
,
but
by
hope
.
For
onely
in
hope
are
we
now
safe
.
But
when
we
bee
once
in
heauen
,
we
shall
see
God
,
not
any
more
by
fayth
,
but
openly
face
to
face
,
and
then
we
shall
be
without
both
labour
and
hope
.
For
the
hope
that
is
seene
is
no
hope
.
For
hope
is
a
wayting
for
an
absent
good
thing
that
is
longed
for
.
For
how
is
it
possible
that
a
man
should
hope
for
the
thing
that
he
seeth
&
hath
?
Then
if
we
hope
for
the
thing
which
we
see
not
:
it
is
to
be
confessed
,
that
we
possesse
not
the
thing
as
yet
but
by
faith
,
but
that
we
wait
for
it
through
patience
,
and
that
hope
feedeth
vs.
You
haue
a
very
present
remedie
prepared
for
this
weaknesse
.
For
the
spirite
helpeth
our
infirmitie
,
specially
in
asking
and
obteyning
the
gift
of
patience
and
vprightnesse
of
minde
at
Gods
hande
.
For
although
we
be
regenerated
and
indued
with
Christes
spirite
:
yet
notwithstanding
we
be
so
oppressed
with
sorrow
,
when
we
be
afflicted
after
that
maner
,
that
we
wote
not
how
to
pray
as
we
should
do
.
But
the
spirite
prayeth
for
vs
with
vnutterable
sighes
.
It
is
inough
that
God
which
searcheth
mens
harts
,
knoweth
&
alloweth
the
secret
meaning
of
our
spirit
,
which
prayeth
for
Christes
holy
&
true
members
at
Gods
appoyntment
.
Nay
rather
vnto
such
as
loue
god
,
al
things
turne
to
their
benefite
,
whether
prosperity
or
aluersitie
befall
them
.
Away
with
all
mention
of
mans
desert
in
Gods
sight
.
For
by
Gods
grace
are
we
whatsoeuer
we
be
,
by
whose
purpose
and
appoyntment
they
be
called
foorth
as
many
as
loue
god
through
the
working
of
Christes
spirite
.
For
to
the
intent
you
may
know
whom
God
hath
foreknowen
,
he
hath
also
appointed
them
to
be
like
to
the
image
of
his
sonne
,
that
Christ
him self
might
be
the
first
begotten
,
the
principall
,
and
the
chiefe
among
many
brethren
.
Herevpon
springeth
beleefe
in
God
,
herevpon
springeth
loue
towards
god
,
herevpon
springeth
hope
of
euerlasting
life
,
and
finally
hereevpon
springeth
the
calmnesse
of
mind
,
the
long
sufferance
,
&
the
chereful
patience
of
the
elect
in
their
aduersities
.
You
haue
hit
the
nayle
on
the
head
.
For
whom
God
hath
predestinated
after
the
maner
aforesaid
,
them
hath
he
also
called
from
heauen
.
And
whom
he
hath
so
called
,
them
hath
he
also
iustified
,
not
onely
by
not
imputing
their
sins
to
them
,
by
releasing
&
forgiuing
their
wicked
dedes
,
&
by
couering
their
iniquities
:
but
also
by
imparting
the
spirit
of
righteousnes
vnto
them
:
&
he
hath
taken
them
to
him
to
be
his
friends
and
children
,
&
garnished
them
with
vertues
and
giftes
of
grace
.
And
whom
he
hath
so
made
rightuous
and
giltlesse
,
them
also
hath
he
glorified
,
in
this
life
in
hope
,
and
in
the
other
lyfe
in
very
deede
.
In
good
sooth
no
man.
Specially
seeing
that
God
hath
loued
vs
so
greatly
,
that
he
hath
not
spared
his
owne
sonne
,
but
hathe
giuen
him
vp
to
the
Crosse
for
vs
all
.
And
sith
the
case
standeth
so
my
brother
,
howe
shall
he
not
giue
vs
all
other
things
with
him
?
For
how
is
it
possible
that
he
which
giueth
the
chiefe
things
,
should
not
giue
the
appurtenances
also
?
Who
is
he
that
maye
accuse
Gods
chosen
,
when
God
himself
who
is
both
almighty
and
a
most
louing
father
acquiteth
them
?
Who
shall
condemne
vs
,
seeing
that
Christ
Iesus
hath
dyed
for
vs
,
and
clensed
our
sinnes
,
and
moreouer
is
risen
agein
,
and
triumphing
ouer
sinne
and
death
hath
conueied
his
rightuousnesse
vnto
vs
,
and
ascending
vp
into
heauen
sitteth
at
Gods
right
hand
,
and
being
indued
with
full
power
defendeth
vs
?
Who
shall
plucke
vs
from
Gods
loue
?
Who
(
say
I
)
shall
cause
vs
to
doubt
or
not
beleeue
that
God
loueth
vs
?
or
that
we
being
possessed
with
such
misbeleefe
,
shoulde
not
loue
him
?
Can
aduersitie
do
it
?
Can
nakednesse
?
Can
perill
?
Can
sword
?
My
brother
,
answere
you
nothing
to
this
geere
?
Se
you
not
the
same
thinge
to
be
fulfilled
in
vs
which
is
wtitten
,
and
that
we
may
truely
say
as
oure
forefathers
cryed
vnto
God
,
namely
that
we
as
well
as
they
that
went
before
vs
are
dayly
put
to
death
for
our
Gods
sake
,
and
are
in
case
as
sheepe
appoynted
to
the
slaugther
,
and
yet
want
nother
fayth
nor
loue
for
all
that
?
Nay
rather
both
in
these
and
in
all
other
aduersities
we
get
the
vpper
hande
,
and
that
not
by
oure
owne
wit
,
nor
vppon
truste
of
oure
owne
strength
,
nor
puffed
vp
with
opinion
of
our
owne
vertue
or
deseruings
:
but
through
him
who
of
his
owne
meere
goodnesse
,
grace
and
fauour
,
hath
loued
vs
in
his
Christ
.
Now
to
make
an
ende
of
thys
treatise
of
iustification
,
I
am
fully
perswaded
that
we
whiche
are
borne
a
new
and
greffed
into
Christe
,
are
neuer
ouercome
,
nother
by
death
,
nor
by
lyfe
,
nor
by
anye
other
thing
that
can
happen
to
vs
alyue
or
deade
,
yea
I
am
fully
perswaded
,
that
nother
Angels
,
nor
Principates
,
nor
potestates
,
nor
things
present
,
nor
things
to
come
,
nor
highnes
,
nor
lowdnesse
,
nor
any
other
of
all
the
things
that
are
in
nature
,
is
able
to
plucke
vs
from
the
loue
of
God
whiche
is
in
Christ
Iesus
our
Lord
,
and
muche
lesse
that
any
tormentes
of
tyrantes
,
be
they
neuer
so
cruell
,
can
dryue
vs
awaye
from
the
professing
of
Christ
.
As
for
the
casting
of
or
(
to
speake
more
ryghtly
)
the
vnbeleefe
of
myne
owne
countreymen
:
I
cannot
speake
of
it
without
greefe
of
mind
.
For
I
say
the
truth
in
Christ
without
lying
,
and
my
conscience
beareth
me
witnesse
of
it
by
the
holy
ghost
,
that
I
am
stricken
with
great
greefe
and
continuall
sorrow
of
mynde
,
to
remember
and
beholde
the
blindnes
and
destruction
of
the
Iewes
.
For
I
coulde
fynde
in
my
harte
to
be
a
straunger
vnto
Christ
for
my
brethrens
sake
,
which
are
my
kinsfolke
as
in
respect
of
humane
nature
:
So
gret
,
so
earnest
,
and
so
vnfained
loue
doo
I
beare
them
.
For
the
Israelites
come
of
Gods
sholed
and
chosen
people
,
to
whom
belong
the
adoption
and
couenaunts
,
to
whom
the
law
&
seruice
of
God
were
giuen
,
to
whom
the
promises
were
giuen
,
and
finally
of
whose
fathers
Christ
came
as
concerning
his
manhod
.
For
in
that
he
is
the
coeternall
and
coessentiall
sonne
of
God
,
he
is
God
to
be
praysed
aboue
all
things
for
euer
.
Amen
.
He
is
the
true
Messias
,
the
verie
Sauiour
,
the
very
mediator
betwene
God
and
man
,
euen
in
spyte
of
the
powers
of
hell
.
Therfore
there
is
no
cause
why
anye
man
should
call
it
in
question
,
whether
Iesus
of
Nazareth
be
the
very
same
Messias
that
was
promised
to
the
children
of
Israell
.
And
wheras
you
say
there
are
others
that
blame
God
of
vnconstancy
,
surely
I
am
sory
for
it
.
For
that
errour
springeth
of
the
not
knowing
of
Gods
determination
,
whereby
he
did
once
decree
in
his
owne
mynde
,
that
none
should
be
saued
but
the
beleuers
.
And
wheras
the
Iewes
surmise
the
saide
promise
to
belong
only
to
themselues
they
vtterly
mistake
their
marke
as
they
say
.
Nother
can
their
vnbeleefe
blame
god
of
vnconstancy
,
as
though
hys
woord
had
falne
to
the
grounde
:
For
not
all
they
which
are
borne
of
Israel
by
fleshly
descent
,
are
true
and
chosen
Israelites
:
nother
followeth
it
that
by
cause
they
be
Abrahams
ofspring
,
therefore
they
are
all
Abrahams
true
and
natural
children
,
that
is
to
say
,
faithfull
,
descended
of
the
father
of
the
faithfull
.
But
of
Isaac
(
sayth
God
to
Abraham
)
shall
thy
ofspring
take
their
name
:
whiche
is
all
one
as
if
he
should
say
,
they
shall
not
be
called
Abrahams
children
which
shall
come
of
thee
by
Ismael
thy
fleshly
son
:
But
the
children
whiche
are
thine
in
deede
and
whiche
shall
be
called
the
children
of
God
,
are
they
that
shall
conuey
their
pedegree
from
Isaac
the
son
of
the
spirit
rather
than
of
the
flesh
.
To
conclude
at
a
woorde
,
they
be
not
the
true
Israetites
,
which
are
the
children
of
Abrahams
body
:
but
they
that
are
his
children
by
promise
are
counted
the
children
of
Abraham
and
of
God
.
Vndoubtedly
their
owne
blyndnesse
is
the
cause
of
this
errour
,
and
not
my
true
interpreting
of
them
,
which
they
diffame
with
nouelty
:
for
the
prophesies
&
sermons
of
the
prophets
do
continually
teach
&
inforce
this
decre
of
the
euerlasting
god
.
But
least
my
countrimen
may
complaine
of
my
sayings
:
let
vs
loke
narrowlyer
vppon
Gods
sayinges
.
The
words
of
the
promises
are
these
:
I
wyll
visit
thee
at
this
tyme
(
sayth
God
vnto
Abraham
)
and
Sara
shall
by
my
fauour
haue
a
sonne
,
notwithstanding
that
she
be
barren
and
both
of
you
be
stryken
in
yeares
.
Therefore
ye
see
that
vnder
this
figure
of
Isaac
&
Ismaell
,
God
did
shadow
and
shew
aloofe
,
his
free
chosing
of
all
beleeuers
,
whether
they
were
Iewes
or
Gentyles
,
that
by
that
meanes
he
might
make
it
knowen
,
that
he
is
the
God
of
all
men
,
both
Iewes
and
Gentyles
,
and
that
he
gathereth
his
chosen
indifferently
out
of
both
peoples
,
not
by
fleshly
generation
,
but
by
beleeefe
of
the
promise
and
by
acceptation
.
I
will
not
now
dispute
of
the
lawfulnesse
of
the
mariage
betweene
Abraham
and
Agar
,
and
muche
lesse
of
the
right
of
the
issue
that
came
of
it
:
But
I
will
leaue
that
question
,
and
alledge
the
another
whiche
they
can
not
gaynsay
.
For
the
figure
of
the
chosen
and
of
the
castawayes
is
set
foorth
,
and
gods
euerlasting
decree
ouershadowed
,
and
after
a
sort
locked
vp
,
not
onely
in
Sara
and
Agars
issue
,
but
also
in
Rebecca
,
when
she
was
with
child
with
a
paire
of
twins
,
namely
Iacob
and
Esau
,
by
our
father
Isaac
.
For
when
they
were
yet
vnborne
,
&
therefore
had
done
neither
good
nor
euill
,
to
the
intent
that
gods
determination
should
stand
fast
concerning
his
free
election
,
without
any
respect
of
workes
or
desertes
,
but
onely
that
the
free
fauour
of
the
caller
might
appeare
and
abyde
,
God
tolde
Rebecca
that
the
elder
should
serue
the
yonger
.
You
shall
vnderstande
that
by
the
saying
of
the
Prophet
Malachie
,
whose
words
are
these
:
I
loue
you
,
sayth
the
Lorde
.
And
if
you
aske
in
whom
I
loue
you
:
was
not
Esau
Iacobs
brother
,
saith
the
Lorde
?
yet
loued
I
Iacob
,
and
hated
Esau
,
and
layde
his
mountaynes
waste
,
and
made
them
a
possession
of
Dragons
,
and
a
wildernesse
.
And
if
the
Edomites
whiche
are
wasted
determine
with
them selues
to
builde
vp
agayne
the
thinges
that
are
broken
downe
,
thus
sayth
the
Lorde
God
of
hostes
:
if
they
buylde
vp
,
I
wyll
pull
downe
,
and
they
shall
bee
called
the
endes
of
iniquitie
,
and
the
people
agaynst
whom
the
Lorde
is
wrothe
for
euer
.
Which
thing
when
you
your selues
beholde
with
your
owne
eyes
,
you
shall
saye
that
the
Lorde
is
to
bee
magnified
throughout
the
borders
of
Israell
.
Farre
be
it
from
God
that
he
shuld
be
partiall
,
howbeit
that
the
indifferencie
of
Gods
doings
dependeth
not
vpon
vs
,
nor
vpon
our
thoughts
.
But
to
the
intent
to
stop
these
brablers
mouthes
with
Gods
worde
,
and
that
they
may
know
that
God
is
the
God
of
all
Nations
,
and
will
haue
all
beleeuers
to
be
saued
:
see
what
is
answered
to
Moses
talking
to
God
in
these
words
:
Behold
(
sayth
he
)
thou
sayest
to
me
,
leade
this
people
,
and
thou
hast
not
shewed
me
whom
thou
wilt
sende
with
me
,
and
thou
sayest
that
I
am
knowen
to
thee
by
name
,
and
that
I
am
highly
in
thy
fauour
.
Therefore
if
I
bee
in
thy
fauour
,
teache
me
thy
way
,
that
I
may
knowe
thee
,
and
that
I
may
be
sure
that
I
am
in
thy
fauour
,
consider
also
therwithall
that
this
nation
is
thy
people
.
Heare
out
the
residue
.
Then
the
Lord
said
,
I
my selfe
will
go
with
thee
,
&
giue
thee
rest
.
And
Moses
answered
,
surely
vnlesse
thou
go
with
vs
,
I
had
leuer
we
might
not
go
hence
at
all
.
But
wherby
shall
we
discerne
that
I
and
thy
people
are
in
thy
fauour
?
Shall
it
not
be
by
thy
going
with
vs
,
that
so
I
and
thy
people
may
excell
all
Nations
on
the
earth
?
Giue
me
leaue
to
goe
through
.
The
Lord
answered
vnto
Moses
,
that
he
would
do
according
to
his
request
,
and
that
he
woulde
not
giue
the
people
an
Angel
to
be
their
guide
,
but
that
he
him selfe
rather
would
bring
them
into
the
land
of
promise
with
his
owne
presence
and
fauour
.
It
is
true
.
But
yet
presumed
he
to
aske
greater
things
,
when
he
said
,
Lord
I
beseech
thee
shew
mee
thy
glory
and
thy
brightnesse
.
I
(
saith
he
)
wil
make
al
my
good
to
passe
before
thee
,
&
I
wil
proclaime
my
name
Iehoua
before
thee
,
&
I
will
haue
mercy
on
whom
I
wil
haue
mercy
,
and
I
will
shew
compassion
on
whom
I
will
shew
compassion
.
Then
vpon
this
manifesting
or
rather
defining
of
gods
maiestie
,
you
may
gather
that
god
is
not
tyed
only
to
the
Israelites
,
nor
their
deserts
the
cause
that
they
be
counted
Gods
people
.
For
Gods
choosing
and
calling
come
neyther
of
the
willer
nor
of
the
runner
,
but
rather
of
god
that
pitieth
.
You
iudge
rightly
:
and
that
is
the
thing
which
the
scripture
reporteth
of
that
most
wicked
&
false
harted
king
of
Egypt
,
whom
the
Egyptians
call
Pharao
,
to
whom
beeing
out
of
measure
cruell
&
disobedient
,
god
speketh
in
these
words
.
Euen
for
this
purpose
haue
I
raysed
thee
vp
and
aduaunced
thee
to
the
kingdome
,
and
preserued
thee
aliue
and
in
health
to
this
day
,
that
I
might
shewe
my
power
vpon
thee
,
and
my
name
be
renowmed
through
the
whole
world
.
You
see
then
that
God
hath
no
respect
of
persons
,
people
,
nations
,
functions
,
or
dignities
in
punishing
of
wicked
deedes
&
sinnes
,
but
rather
paieth
good
to
the
good
,
and
euill
to
the
euill
,
as
a
most
vpright
iudge
.
Therefore
he
hath
mercy
on
whom
he
will
,
and
contrariwise
he
hardeneth
whome
he
will
,
nother
is
there
any
man
that
can
iustly
pleade
with
him
,
and
much
lesse
charge
him
with
any
vnindifferencie
.
I
knowe
you
speake
not
as
you
thinke
,
and
therefore
I
will
answere
a
rayling
Iew
,
rather
than
your selfe
:
and
I
wil
say
,
O
man
,
bred
of
the
earth
,
and
baser
than
the
wormes
if
thou
wante
Gods
fauor
,
what
art
thou
that
pra●
est
against
god
?
If
thou
loke
into
thy selfe
,
seest
thou
not
that
thy
destruction
commeth
of
thy self
?
For
by
meanes
of
thy
hard
hart
which
can
no
skill
to
repent
thou
hast
horded
vp
gods
wrath
to
thy selfe
,
bycause
thou
hast
despised
the
abundance
of
Gods
goodnes
,
long
sufferance
,
&
myldnes
.
But
if
thou
speake
as
an
Israelite
,
&
aledge
Gods
election
for
thy self
:
call
to
remembraunce
the
diuine
sayings
of
the
auncient
prophets
,
wherein
they
haue
set
before
thine
eyes
the
nature
of
God
&
the
punishmentes
that
were
to
come
vppon
the
people
of
Israell
.
And
(
to
vse
Ieremies
similitude
)
shall
the
pot
say
to
the
potter
,
why
hast
thou
made
me
thus
?
Is
it
not
lawfull
for
him
to
make
what
he
listeth
of
his
clay
?
Hath
not
the
potter
power
to
make
of
the
selfe
same
lump
of
clay
,
one
vessell
to
honour
and
to
keepe
sweet
sented
&
delicate
things
in
,
&
another
to
dishonour
,
to
put
filthy
,
stinking
,
&
vncleane
things
in
?
Surely
he
that
denieth
that
,
denieth
both
the
power
of
the
potter
,
&
beleeueth
the
power
of
God
to
be
mained
in
the
gouerning
and
forecasting
of
mens
affaires
.
Nay
rather
I
intreat
you
to
do
it
.
I
promise
you
it
was
a
notable
answere
giuen
by
the
Israelits
to
mainteine
and
confirme
Gods
election
wher
of
they
boasted
so
much
.
What
a
saying
is
this
?
If
God
intending
to
shew
his
wrath
and
roughnesse
and
to
vtter
his
power
,
did
with
great
patience
suffer
for
a
tyme
the
vessels
that
were
made
fit
for
wrath
,
destruction
,
and
casting
away
,
(
of
such
sort
in
deed
are
the
vnbeleuers
and
the
wilful
stubborne
Iewes
)
that
he
might
punishe
them
the
sorer
afterwarde
,
and
so
make
his
power
and
rigour
famous
&
renomed
:
is
he
to
be
blamed
for
it
?
Againe
,
what
if
that
he
moreouer
,
to
shew
the
gretnes
of
his
glory
in
the
vessels
of
mercy
,
prepared
them
to
glory
?
Is
it
therfore
to
be
ascribed
to
mens
deseruings
?
No
maruell
though
he
do
so
.
For
god
the
maker
of
all
men
had
so
determined
from
euerlasting
.
For
whom
he
had
chosen
in
his
diuine
minde
,
them
did
he
afterward
call
from
heauen
,
not
onely
of
the
Iewes
but
also
of
the
Gentiles
.
O
gentle
interpreters
of
the
Prophets
.
Remember
they
not
what
the
Lord
promised
by
Osee
?
I
will
call
a
people
mine
(
saith
he
)
which
are
not
my
people
:
&
a
nation
beloued
which
is
not
beloued
:
and
where
it
was
sayde
,
you
are
not
my
people
,
there
they
shall
be
called
the
children
of
the
liuing
god
.
Heere
also
on
the
contrary
side
what
Esay
cryeth
against
the
Israelites
that
were
to
be
cast
off
.
Although
the
number
of
the
children
of
Israell
(
sayth
hee
)
be
as
the
sande
of
the
sea
,
yet
shall
but
a
remnant
be
saued
.
For
the
Lorde
shall
doo
the
thing
rigorouslye
,
and
at
once
,
and
that
with
ryghtuousnesse
,
I
say
,
he
shall
doo
a
rigorous
thing
vppon
earth
.
Heere
further
what
the
same
Esay
sayd
in
his
first
sermon
concerning
the
casting
off
of
the
Iewes
.
If
the
Lorde
of
hostes
(
sayth
he
)
had
not
lefte
vs
some
seed
,
we
had
bin
lyke
to
Sodom
and
Gomor
,
we
had
all
perished
for
our
falshartednesse
and
stubbornesse
.
For
you
must
vnderstand
,
it
is
the
singular
benefite
of
the
euerlasting
God
,
that
I
and
a
few
others
doo
beleeue
the
Gospell
of
God
:
For
our
wicked
deeds
deserued
euerlasting
damnation
.
My
iudgement
is
this
,
that
the
Gentiles
which
followed
not
the
righteousnesse
of
workes
,
or
of
mens
deseruings
,
ouertooke
righteousnes
,
I
meane
the
righteousnesse
that
springeth
of
faith
:
&
contrarywise
that
the
Israelits
which
followed
the
righteousnes
of
the
lawe
,
attayned
not
to
the
righteousnes
of
the
lawe
.
As
I
suppose
it
is
for
that
the
Israelites
seke
not
to
be
iustified
by
faith
,
but
by
the
deedes
of
the
law
,
reposing
the
whole
state
of
their
hope
in
their
owne
works
.
And
therfore
they
dashe
agaynst
the
stumbling
stone
,
whiche
thing
the
prophet
Esay
forshewed
shuld
come
to
passe
,
when
he
bespake
the
children
of
Israell
in
these
words
:
Beholde
I
will
lay
in
Sion
a
stone
to
stumble
at
,
and
a
rocke
to
dashe
agaynst
,
and
whosoeuer
beleeueth
in
him
shall
not
be
ashamed
nor
beguiled
.
My
dere
brother
:
I
pray
you
giue
no
credite
to
their
words
.
For
I
assure
you
that
I
haue
an
earnest
good
wil
towards
them
.
And
in
my
prayers
which
I
powre
out
vnto
God
,
I
make
suite
for
the
saluation
of
the
Israelites
,
and
wishe
it
with
all
my
hart
,
and
cease
not
to
be
earnest
with
God
for
it
,
rather
pitying
them
,
than
spyting
them
.
For
I
am
wont
to
witnesse
thus
muche
of
them
,
that
their
striuing
against
Christ
,
agaynst
grace
,
and
agaynst
the
Gospell
,
is
done
of
a
zeale
to
godwarde
,
howebeit
vnskilfully
,
and
not
vpon
knowledge
.
I
will
shew
you
the
welspring
of
al
the
mischeefe
.
These
men
knowing
not
what
righteousnes
god
requireth
of
vs
,
&
indeuering
to
settle
&
stablish
their
owne
righteousnes
by
the
deedes
of
the
lawe
without
faith
:
will
not
submitte
themselues
to
the
righteousnes
of
god
.
But
you
know
welinough
that
the
obeying
of
gods
lawe
without
the
foundation
of
fayth
,
is
rather
a
visor
of
righteousnes
,
than
a
righteousnes
that
pleaseth
god
.
Nowe
the
very
marke
that
faythe
ameth
at
,
is
the
coeternall
and
coessentiall
sonne
of
God
,
becomme
fleshe
,
the
true
Messias
and
aduocate
of
Mankynde
.
And
the
ende
or
vttermoste
restynge
poynte
of
the
Law
is
the
same
Christe
,
to
make
them
righteous
and
cleare
which
trust
in
him
.
Thus
ye
see
how
great
difference
there
is
betweene
the
righteousnes
of
the
law
,
and
the
righteousnes
of
fayth
,
which
difference
my
countreymen
confounde
and
mingle
togither
.
For
Moises
treating
of
the
righteousnes
that
commeth
by
the
lawe
,
describeth
it
in
these
words
,
that
he
which
performeth
the
things
which
the
law
commaundeth
shall
liue
by
them
:
contrariwise
pronouncing
them
accursed
which
contitinue
not
in
all
things
that
are
written
in
the
booke
of
the
lawe
.
But
when
the
same
Moyses
treateth
of
the
righteousnesse
that
springeth
of
faith
,
he
speketh
after
this
maner
,
Say
not
in
thy
harte
,
who
shall
go
vp
into
heauen
?
for
that
is
as
muche
as
to
fetche
or
call
downe
Christ
the
sonne
of
god
out
of
heauen
.
Neither
say
in
thy
minde
,
who
shall
go
downe
into
the
deepe
?
for
that
is
as
much
as
to
rayse
or
fetche
vp
agayn
the
same
Christ
from
the
dead
.
The
worde
(
sayth
he
)
is
neere
thee
in
thy
mouth
,
and
in
thy
hart
,
and
that
is
the
word
of
faith
which
we
Apostles
of
Christ
do
preach
.
You
hit
the
matter
in
deede
.
For
if
you
confesse
the
Lorde
Iesus
with
your
mouth
,
and
beleeue
in
your
hart
that
God
hath
raysed
him
vp
from
death
,
you
shall
be
saued
.
For
the
beleefe
of
the
harte
maketh
righteous
,
and
the
confession
of
the
mouthe
saueth
.
Neither
is
this
doctrine
newe
or
deuised
by
vs
that
beleeue
in
Christe
:
but
is
continually
repeated
and
set
foorth
by
the
holy
prophets
.
For
(
to
let
passe
others
)
The
Prophet
Esay
sayth
,
whosoeuer
beleeueth
in
him
shall
not
be
ashamed
nor
deceyued
,
Surely
they
be
vtterly
ouerseen●
.
For
in
this
behalf
there
is
no
difference
betweene
Greeke
and
Iewe.
God
created
them
all
alike
,
and
made
them
all
able
to
receiue
him
,
so
they
haue
fayth
.
As
for
deseruings
,
there
are
none
at
all
,
neither
in
the
one
nor
in
the
other
:
their
saluation
consisteth
in
gods
only
goodnes
.
And
bicause
he
is
the
onely
Lorde
of
all
,
riche
and
welwilling
to
do
good
to
all
that
beleeue
and
call
vpon
him
hartily
,
&
seeke
al
their
help
&
welfare
of
him
alone
,
therfore
according
to
the
sayings
of
the
prophets
,
whosoeuer
calleth
vpon
the
name
of
the
Lord
shal
be
safe
.
Surely
you
reason
sharply
.
For
to
the
same
purpose
the
prophet
Esay
said
How
beautifull
and
fine
are
the
feete
of
such
as
bring
glad
tidings
of
peace
,
and
bring
newes
of
good
things
?
Nay
rather
you
must
gather
hereof
,
that
true
and
liuely
fayth
commeth
of
hearing
,
and
that
the
true
and
inwarde
hearing
is
inough
by
gods
word
,
and
by
the
holy
Ghost
mouing
mens
harts
,
and
making
their
mindes
cleane
and
holy
by
his
operation
.
Yea
out
of
doubt
haue
they
.
For
as
the
princely
Prophet
witnesseth
,
treating
of
Gods
schoole
,
namely
of
his
creatures
wherein
he
sheweth
his
godhead
and
power
to
all
Adams
posterity
:
Their
sound
(
sayth
he
)
went
forth
into
all
landes
,
and
their
words
into
the
vttermost
partes
of
the
world
.
Therefore
looke
what
can
be
knowen
of
God
,
is
firste
manifest
in
themselues
,
that
is
to
say
,
in
their
owne
minds
:
For
God
hath
manifested
himselfe
to
them
by
a
certeine
inwarde
law
.
Againe
,
concerning
his
inuisible
things
,
such
as
are
his
euer
lasting
power
and
Godheade
,
they
be
perceiued
in
the
workemanship
of
the
woorlde
by
considerning
them
in
his
workes
.
And
therfore
they
make
themselues
vnexcusable
,
bycause
that
when
they
knew
God
,
they
yeelded
him
not
glory
,
and
thanks
meete
for
God
,
but
wandered
in
vaine
imaginations
,
and
their
folishe
mynde
became
dim
.
And
whereas
they
professe
themselues
wyse
,
they
become
the
more
fooles
.
Therupon
it
commeth
,
that
they
turne
the
glory
of
the
incorruptible
God
,
into
an
image
fashioned
to
the
shape
of
a
mortall
man
,
of
byrds
,
of
fourefoted
beasts
,
and
of
wormes
.
And
therfore
for
a
punishment
of
this
wickednesse
,
God
giueth
them
vp
to
the
lusts
of
their
owne
hartes
,
into
vncleannesse
,
to
defile
their
bodies
among
themselues
,
for
turning
Gods
truth
into
a
lye
,
and
for
worshipping
and
seruing
the
creatures
,
passing
ouer
and
neglecting
the
creator
,
who
is
to
be
praised
for
euer
.
Amen
.
Hereuppon
sprang
the
mischeefe
,
the
damnation
,
and
the
destruction
of
those
whom
you
spake
of
.
Yea
verely
,
this
doctrine
was
very
ryfe
&
well
knowen
among
the
people
of
Israel
euen
from
the
beginning
.
For
Moyses
the
firste
Capteine
of
the
Iewishe
people
speaketh
thus
to
them
in
Gods
name
.
I
will
prouoke
you
to
enuyinge
(
sayeth
hee
)
by
a
nation
that
is
no
nation
,
euen
by
a
nation
that
is
withoute
vnderstanding
will
I
prouoke
you
.
Also
the
prophet
Esay
vseth
greater
boldnesse
against
the
misbeleuing
and
disobedient
Iewes
,
where
he
auoucheth
the
calling
of
the
Gentiles
in
Gods
person
,
with
these
words
:
I
am
found
(
saith
he
)
of
them
that
asked
not
after
me
.
And
concerning
the
reiecting
of
the
Iewes
,
see
what
the
same
prophet
sayeth
in
another
place
in
the
person
of
god
.
All
day
long
I
stretched
out
my
hands
(
sayth
he
)
to
a
stifnecked
people
&
a
people
that
is
replying
against
me
.
Heere
,
heere
muste
the
causes
of
the
reiecting
,
blyndinge
,
and
destruction
of
the
Iewes
be
sought
,
and
not
in
God
.
No
not
so
.
For
I
my selfe
am
an
Israelite
,
of
the
seede
of
Abraham
,
and
of
the
trybe
of
Beniamin
,
&
yet
notwithstanding
,
by
his
diuine
fauour
he
hath
sholed
me
out
from
my
mothers
wombe
,
not
onelye
to
be
partaker
of
the
heauenly
grace
and
euerlasting
happines
:
but
also
to
publish
the
benefite
of
Gods
sonne
,
by
preaching
the
Gospell
among
the
Gentyles
.
Therfore
God
not
reiected
his
people
whom
he
knew
and
allowed
,
for
his
aforehand
,
that
is
to
say
,
the
trew
beleeuers
in
him
,
which
obey
him
and
followe
his
sayinges
.
For
in
as
much
as
God
had
chosen
them
from
euerlasting
,
they
be
not
in
anye
wyse
in
daunger
of
damnation
.
Yea
but
it
is
greater
than
you
Gentyles
weene
.
Know
ye
not
what
is
lefte
in
writing
concerning
Elias
?
He
prayed
vnto
God
againste
the
Israelites
,
thinking
that
of
so
great
a
nomber
of
Iewes
he
onely
had
bene
left
alone
,
and
therfore
he
sayd
:
Lord
,
the
Iewes
haue
slaine
thy
Prophets
,
and
broken
downe
thine
altars
,
and
I
onely
am
left
alone
,
&
they
seeke
to
kill
me
to
.
But
what
sayth
the
answere
of
God
vnto
him
?
I
beleue
you
remember
it
.
I
haue
reserued
me
seuen
thousand
men
(
sayth
the
Lord
)
whiche
haue
not
bowed
their
knees
vnto
Baal
.
Thinke
you
that
of
all
the
Iewes
there
are
no
mo
called
but
I
?
Yes
I
assure
you
there
are
a
great
multitude
among
the
Iewes
,
which
are
of
the
nomber
of
the
elect
?
Then
lyke
as
all
were
not
cast
off
in
the
tyme
of
Elias
:
so
at
this
time
ther
is
a
remnant
,
and
although
they
seeme
to
be
but
few
,
yet
hath
God
his
worshippers
,
as
it
were
hidden
among
the
rest
.
And
for
asmuch
as
they
be
the
true
members
of
Christ
,
they
looke
not
for
happinesse
by
desert
of
works
,
but
through
Gods
meere
goodnesse
,
and
mercye
by
his
free
election
.
Myne
answere
is
wont
to
be
this
:
that
the
whose
people
of
the
Israelites
hath
not
obteyned
the
thing
that
they
sought
:
but
the
chosen
,
the
beleeuing
,
the
obedient
,
&
the
submitters
of
themselues
to
Gods
word
haue
obteyned
it
:
but
the
residue
are
hardned
&
blynded
for
a
punishment
of
their
vnbeleefe
.
Yea
,
and
they
be
not
onely
left
vp
,
but
also
punished
according
to
the
desert
of
their
vnbelefe
,
leudnesse
,
vnfaithfulnes
,
and
naughtinesse
.
29.10
6.9
For
these
causes
(
say
I
)
God
being
a
iust
iudge
,
hathe
gyuen
them
the
spirit
of
drousinesse
(
as
was
foretolde
by
the
Prophetes
)
eyes
that
they
might
not
see
,
and
eares
that
the
mighte
not
heere
euen
to
this
day
.
And
by
this
meanes
is
the
thing
fulfilled
in
them
which
the
princely
Prophet
Dauid
forespake
of
them
long
ago
.
Let
their
table
(
saith
he
)
be
made
a
snare
to
them
,
a
pitfall
to
catch
them
,
a
stumbling
blocke
,
&
a
punishment
.
And
not
contented
with
this
,
he
addeth
:
let
their
eies
be
darkened
,
that
they
may
not
se
,
&
bow
thou
alwaies
downe
their
backe
.
No
not
so
.
But
by
their
fall
saluation
is
hapned
to
the
gentiles
that
by
that
meanes
god
myght
prouok
the
Iews
to
follow
the
example
of
the
Gentiles
.
Yea.
.
And
God
being
his
craftes
maister
in
all
good
thinges
shall
againe
turne
this
calling
of
the
Gentiles
into
occasion
of
restoring
the
Iewes
,
that
being
kyndled
by
the
example
of
the
gentyles
,
they
also
maye
at
length
imbrace
the
Gospell
.
Let
that
matter
neuer
trouble
you
.
For
if
the
fall
of
the
Iewes
be
the
welth
of
the
woorlde
,
and
the
adminishing
of
them
the
inriching
of
the
Gentyles
:
how
much
more
shall
their
fulnesse
&
safenes
be
so
?
For
if
the
falling
of
the
Israelyts
do
now
turne
to
the
welfare
of
you
Gentiles
:
muche
more
shall
their
safenesse
turne
to
your
saluation
.
For
if
they
had
beleeued
,
and
so
consequently
not
bene
reiected
,
you
also
should
haue
beleeued
the
gospell
after
their
example
.
But
let
vs
leaue
the
ordring
of
these
interchaunges
reuerently
vnto
god
.
God
graunt
that
your
thankfulnes
may
be
answerable
to
his
so
many
&
so
great
benefites
.
And
for
my
part
.
I
say
plainly
to
you
gentiles
,
that
althogh
I
be
your
Apostle
,
yet
I
indeuer
to
aduance
&
commend
mine
office
towards
both
of
you
:
to
you
,
that
Christe
may
be
a
full
and
effectuall
worker
in
you
:
and
I
extoll
your
profiting
to
the
Iewes
to
see
if
I
can
by
any
meanes
prouoke
my
kinsfolke
to
followe
your
example
,
and
saue
some
of
them
:
and
in
so
doing
I
consider
oftentimes
with
my selfe
,
how
great
ioy
there
woulde
be
among
men
,
and
how
vnspeakable
glory
would
redounde
to
the
euerlasting
God
for
their
saluation
.
For
if
the
casting
away
of
the
Israelites
be
the
reconcilement
of
the
world
,
what
else
shall
their
recouerie
be
but
life
from
death
?
It
is
not
for
vs
to
iudge
of
any
mans
saluation
or
damnation
.
The
Lord
knoweth
who
be
his
,
yea
euen
among
the
Iewes
,
of
whom
seeing
that
the
first
fruites
are
holy
,
the
whole
crop
is
holy
also
.
And
if
the
roote
be
holy
,
the
bowes
shal
be
partakers
of
holynes
also
.
The
which
you
shall
vnderstand
more
plainly
thus
.
The
nation
of
the
Iewes
considered
in
generalitie
,
and
in
their
roote
,
that
is
to
wit
,
in
Abraham
,
is
holy
,
notwithstanding
that
many
of
the
braunches
be
cut
of
.
Therefore
in
iudging
the
Israelites
,
we
must
not
stand
vpon
their
owne
vnworthines
,
to
thinke
them
all
cast
away
at
once
:
but
we
must
consider
the
roote
of
the
couenaunt
,
&
rather
looke
back
to
their
faithfull
forefathers
,
that
wee
may
thinke
that
the
couenant
of
blessednes
remaineth
stil
in
their
posterity
,
which
shall
vndoubtedly
be
discouered
in
his
due
time
.
You
therfore
my
brother
beware
that
you
follow
not
the
vntowarde
maner
of
dealing
of
such
men
.
For
beleeue
me
suche
maner
of
slouthfulnesse
shall
not
scape
so
.
And
if
that
some
of
the
boughes
be
broken
of
,
&
thou
beeing
a
wild
oliue
art
greffed
in
for
them
,
and
made
partaker
of
the
roote
and
sap
of
the
Oliue
:
boast
not
thy selfe
agaynst
naturall
boughes
:
but
if
thou
boast
,
consider
that
thou
bearest
not
the
roote
,
but
the
roote
thee
.
This
that
you
say
is
neither
all
nor
nothing
.
Well
maist
thou
glory
of
thy
greffing
in
,
howbeit
but
in
God
,
&
not
to
the
contempt
of
other
men
.
For
they
were
broken
off
by
vnbelefe
,
&
thou
standest
by
beleefe
.
Therfore
be
not
proud
but
rather
be
afrayde
.
For
if
God
spared
not
the
naturall
braunches
,
beware
least
he
spare
not
thee
also
.
To
conclude
in
few
words
,
and
consider
thou
(
thou
I
say
,
and
all
the
Gentiles
,
for
looke
what
I
say
to
one
,
I
say
to
all
)
marke
,
I
say
,
gods
gentlenes
and
rigour
.
Rigour
towards
suche
as
are
falne
,
but
gentlenes
towardes
thy selfe
:
Howebeit
vppon
condition
that
thou
continue
in
fayth
now
that
thou
hast
receyued
gentlenes
at
gods
hand
:
for
else
thou
shalt
be
cut
off
in
like
case
as
they
were
cut
off
through
vnbeleefe
.
Yea
and
the
Israelites
,
if
they
continue
not
in
vnbeleefe
,
shall
be
greffed
in
agayne
.
For
god
according
to
his
accustomed
mercy
towards
such
as
amend
,
is
able
to
greffe
them
in
agayne
.
For
if
thou
beeing
cut
out
of
a
naturall
wild
O
life
,
wert
against
nature
greffed
into
a
true
Olife
:
howe
muche
more
shall
they
that
are
the
naturall
braunches
be
greffed
into
their
owne
Olife
agayne
?
So
is
it
.
By
the
way
I
woulde
that
you
my
brethren
(
I
speake
to
the
Gentiles
)
should
not
be
ignorant
of
this
secret
,
least
you
should
be
proude
of
your selues
,
that
this
hardning
which
is
falne
in
part
vpon
Israel
,
is
happened
but
for
a
time
,
til
the
fulnesse
of
the
Gentils
become
in
:
and
so
shal
al
Israell
be
saued
,
as
it
is
written
,
and
confirmed
by
the
rewarde
of
Esay
,
who
hath
opened
this
heauenly
secret
vnto
vs
in
suche
words
as
these
.
Out
of
Sion
(
sayth
he
)
shall
come
the
deliuerer
,
and
he
shall
turne
away
the
Iniquities
of
Iacob
.
Also
in
another
place
he
comforteth
the
Israelites
in
this
wise
from
Gods
own
mouth
,
saying
:
This
shal
be
the
couenant
that
I
will
make
with
them
,
when
I
shal
haue
taken
away
their
sinnes
.
To
conclude
at
a
word
,
the
Israelites
are
not
cast
away
,
neither
altogether
,
nor
without
certein
hope
.
Therefore
as
in
respecte
of
the
Gospell
,
they
are
enemies
,
howbeit
but
for
your
sakes
.
But
all
in
respect
of
election
,
they
are
beloued
for
their
forefathers
and
auncesters
sakes
.
For
Gods
gifte
and
calling
are
suche
,
as
he
beeing
most
mercifull
can
not
repent
hym
of
them
.
No
verily
.
Also
you
must
consider
that
although
the
vnbeleeuers
&
stubborne
harted
be
worthily
punished
,
yet
this
hardnednes
of
the
Iewes
hapneth
not
properly
for
any
hatred
that
god
beareth
to
that
nation
:
but
to
the
end
there
might
be
as
it
were
a
gap
opened
to
bring
the
gentiles
into
the
Church
,
and
that
the
Iewes
beeing
afterwarde
kindled
with
a
kinde
of
enuying
at
the
mercy
shewed
to
the
gentiles
,
might
also
be
made
partakers
of
the
same
benefits
,
&
so
it
might
manifestly
be
sene
,
that
both
the
gentiles
&
the
Iewes
that
beleue
gods
promises
,
are
chosen
,
called
&
saued
,
not
by
the
desert
of
their
works
but
by
gods
onely
grace
and
mercy
.
For
like
as
you
in
times
past
obeyed
not
god
,
and
yet
haue
nowe
obteyned
mercy
throgh
their
stubbornes
:
so
they
also
haue
not
obeyed
as
now
,
that
they
mighte
attayne
to
mercy
,
throughe
the
mercie
that
god
hath
bestowed
vpon
you
.
For
god
hath
suffered
bothe
the
peoples
,
that
is
to
say
,
all
the
posteritie
of
Adam
to
be
shut
vp
in
disobedience
,
for
this
purpose
most
highly
by
al
meanes
too
bee
honored
,
namely
that
he
mighte
lay
foorth
the
treasures
of
his
mercifull
goodnes
by
hauing
compassion
on
all
.
O
my
brother
these
secrets
of
gods
mind
,
are
made
manyfest
to
vs
by
their
fallings
out
:
neither
are
to
bee
sifted
with
curious
scanning
,
but
rather
to
be
reuerenced
with
submission
of
minde
.
For
as
ofte
as
I
thinke
of
these
matters
(
and
I
thinke
of
them
oftentymes
)
I
am
compelled
as
a
man
rauished
out
of
his
wits
,
to
cry
out
after
this
maner
:
O
the
deepe
riches
of
Gods
wisedome
and
knowledge
.
How
vnsearchable
are
his
iudgements
,
and
his
doings
past
finding
out
?
Hathe
euer
any
man
knowen
the
mind
of
the
Lorde
?
Hath
euer
any
man
bin
of
counsell
with
him
?
Who
hathe
don
him
a
good
turne
afore
hande
,
that
he
mayde
requyted
with
lyke
kindnes
?
Surely
of
him
and
by
him
are
all
things
&
at
him
do
all
thinges
,
and
as
at
their
ende
.
To
him
alone
be
glory
for
euer
.
Amen
.
Forasmuch
as
mans
state
is
to
be
considered
two
waies
,
that
is
to
wit
in
priuate
when
he
dealeth
but
with
himselfe
,
or
in
publike
when
he
dealeth
with
others
:
and
that
eyther
in
the
common
welth
,
or
in
the
congregation
of
the
faithfull
:
hereout
of
spring
twoo
,
or
rather
three
sorts
of
precepts
.
Therfore
first
I
exhort
the
godly
to
diligent
tryal
of
themselues
,
that
they
may
so
much
the
better
apply
themselues
to
the
exercises
of
the
vertues
which
Christians
haue
neede
to
continue
in
.
And
for
asmuche
as
it
is
not
ynough
for
a
godlye
man
to
be
garnished
with
vertue
and
honest
behauiour
,
excepte
he
vtter
his
godlinesse
before
others
by
example
of
lyfe
when
neede
requireth
:
Therefore
I
do
secondly
admonish
your
countrimen
,
that
they
despise
not
the
authoritye
of
their
magistrats
,
vnder
pretence
of
christian
liberty
.
Moreouer
,
bycause
I
herd
ther
was
strife
among
you
about
things
indifferent
,
&
about
the
ceremonies
of
Moyses
law
:
I
set
downe
certeine
rules
whereby
both
parties
,
as
well
Iewes
as
Gentyles
,
may
walke
with
a
good
conscience
before
God
,
&
maintein
peace
&
trāquillitye
with
their
brethren
.
To
be
short
in
this
second
part
of
mine
Epistle
,
ye
haue
preceptes
of
maners
,
of
gouernement
,
and
of
churchmatters
,
if
you
list
so
to
terme
them
.
Those
men
do
I
cheefly
speake
vnto
,
where
I
wryte
vnto
you
in
these
words
.
Therfore
my
brethren
,
if
you
will
be
of
the
chosen
sort
&
haue
receiued
christs
spirit
:
I
warne
you
for
gods
mercy
sake
,
that
you
make
your
calling
sure
by
good
works
.
And
first
of
al
I
besech
you
offer
vp
vnto
God
,
not
dum
beasts
any
more
after
the
maner
of
the
Iewes
,
but
your
owne
bodies
,
euen
your
owne
selues
,
I
say
,
&
your
owne
beastly
affections
,
as
a
liuing
,
holy
,
and
acceptable
sacrifice
to
god
,
that
your
seruice
may
be
reasonable
&
spirituall
in
the
sight
of
his
diuine
maiesty
,
who
delyteth
not
now
at
all
in
the
slaughter
&
sacrifising
of
dum
beasts
.
If
these
alludings
to
the
sacrifices
of
the
olde
law
seeme
hard
to
your
vnderstanding
:
I
will
shew
you
the
meaning
of
my
mynde
in
plainer
woordes
.
The
thing
that
I
desire
,
is
that
you
shuld
nother
in
wordes
consent
nor
in
deedes
fashion
your selues
lyke
to
the
woorld
,
or
to
such
kynd
of
men
as
you
see
to
be
giuen
vp
to
vngodlinesse
and
wicked
dealing
,
but
rather
be
chaunged
and
transformed
by
the
renewing
of
your
mynd
.
For
to
chaunge
a
mans
apparell
,
dyet
,
place
,
or
trade
of
liuing
,
it
is
not
so
harde
a
matter
but
to
follow
on
continually
with
the
reneuing
of
his
mynd
,
lyke
as
it
is
paynefull
(
I
will
not
say
ouer
hard
)
:
so
is
it
a
most
acceptable
kind
of
sacrifice
vnto
God
.
I
let
passe
that
is
the
fittest
schole
for
men
to
try
&
fynde
out
what
Gods
will
is
,
in
what
maner
of
goodnesse
he
delighteth
,
and
what
is
perfect
and
acceptable
in
his
sight
.
For
mans
reason
destitute
of
heauenvly
light
,
is
blynder
than
a
betle
to
iudge
of
these
things
.
You
tell
me
of
very
ydle
men
and
such
as
are
to
buisy
in
other
folks
matters
.
Haue
they
so
good
leysure
from
their
owne
buisinsse
at
home
,
that
they
may
care
for
other
mens
affayres
?
But
I
according
to
the
charge
of
admonishing
you
which
God
hath
giuen
me
,
do
say
vnto
you
,
not
too
one
or
twaine
,
but
to
euerye
one
of
you
,
let
none
of
you
talke
more
vppon
him
than
becommeth
him
but
let
him
so
take
vpon
him
as
he
maye
be
sene
too
be
sober
.
Let
euerye
man
serue
the
church
according
too
the
meane
and
measure
of
faithe
which
god
hath
giuen
him
and
bestowed
vpon
him
.
For
lyke
as
in
one
body
we
haue
many
members
and
all
the
members
haue
not
one
office
:
so
wee
beeing
many
are
one
body
in
Christ
,
&
seuerall
members
one
of
a nother
.
Nother
is
it
for
any
one
man
to
take
vppon
him
to
be
the
whole
body
,
&
to
do
&
to
rule
al
things
among
you
after
his
own
liking
Farewell
these
light
heades
wyth
their
lightnes
,
&
you
setting
the
example
of
mans
body
before
your
eies
,
do
euery
of
you
your
duties
.
Yee
haue
in
your
congregation
diuers
gifts
according
to
the
grace
that
is
wonte
to
be
giuen
vs
when
we
beleue
.
Therfore
to
whōsoeuer
the
gift
of
professing
befalleth
,
that
he
may
be
an
vtterer
of
Gods
wil
,
whether
it
be
by
interpreting
the
holy
scripture
or
by
foreshewing
things
to
come
throgh
gods
reueling
of
them
vnto
him
,
let
him
apply
himselfe
throughly
to
his
charge
,
according
to
the
proportion
of
faith
,
&
yet
let
him
not
take
vpon
hym
to
be
only
wise
,
only
learned
,
and
onely
skilfull
in
all
things
.
But
in
other
right
Apostolik
churches
it
is
not
so
:
but
two
or
three
Prophets
speake
,
&
the
other
that
sit
by
do
discerne
of
their
sayinges
.
1.
Co.
And
if
aught
be
reueled
to
any
other
of
the
sitters
by
the
former
holdeth
his
peace
.
For
by
this
meanes
ye
might
all
prophesy
one
after
another
,
so
as
al
might
learne
,
&
al
be
stirred
vp
to
lerne
.
Besids
this
the
spirits
of
the
Prophets
ar
subiect
to
the
prophets
&
the
prophesies
,
&
one
of
them
suffer
themselues
to
be
ruled
by
other
iudgments
Nother
is
God
(
who
hath
reueled
this
maner
of
dealing
vnto
vs
)
the
author
of
debate
,
but
of
peace
.
Therefore
I
besech
you
do
all
things
comely
and
orderly
in
your
church
.
If
any
man
haue
an
office
,
let
him
follow
his
office
namely
the
teacher
,
in
teaching
:
the
exhorter
,
in
exhorting
:
the
prouider
for
the
poore
,
in
distributing
of
almesse
,
&
let
euery
man
walke
simply
with
a
sound
,
faythfull
,
and
ryght
meaning
mynde
.
He
that
is
set
ouer
orhers
,
let
hym
ply
his
office
diligently
,
and
he
whom
compassion
moueth
to
do
deeds
of
charity
in
visiting
the
sicke
,
in
prouidinge
for
the
nedy
in
comforting
the
sorowfull
,
and
in
performing
the
other
works
of
mercy
,
must
not
do
those
things
grudgingly
,
&
againste
his
will
,
but
with
a
cheerefull
and
willing
mind
.
So
much
the
more
indeuer
you
that
your
charitie
and
brotherly
loue
may
be
vnfayned
:
beware
that
it
be
neither
counterfeit
nor
cloked
,
but
straine
your selues
to
the
vttermoste
that
it
maye
come
from
the
hart
.
Bee
yee
haters
of
euill
,
and
shun
ye
worse
than
a
dog
or
a
snake
the
things
that
may
hurte
or
offende
other
men
.
Yea
rather
cleaue
to
the
thing
that
is
good
,
seeke
one
anothers
welfare
,
be
forward
in
brotherly
loue
one
towards
another
,
let
no
vaine-glory
,
pride
,
or
disdayne
reigne
among
you
,
and
finally
go
one
before
another
in
giuing
of
honor
eche
to
other
.
Also
there
are
other
inward
duties
of
godlines
,
through
the
exercise
wherof
we
must
earnestly
indeuer
to
profite
dayly
in
faith
&
charitie
.
Therefore
be
quicke
,
ready
,
carefull
,
and
diligent
to
do
well
,
feruent
in
spirite
,
and
seruers
of
the
time
.
For
to
know
the
occasions
and
oportunities
in
our
doings
,
is
not
the
least
poynt
of
wisdome
.
And
bicause
we
must
alwayes
continually
beare
Christes
crosse
:
we
must
also
beare
in
minde
the
preceptes
of
christian
patience
.
Therfore
reioyce
in
troubles
and
sorowes
vpon
hope
of
the
good
things
that
are
to
come
.
That
ye
may
quickly
beare
out
the
sufferings
&
iniuries
that
you
be
put
vnto
,
be
ye
pacient
in
aduersitie
.
And
bicause
this
quietnesse
of
minde
is
not
gotten
but
by
often
prayer
,
it
behoueth
you
to
continue
in
praying
.
Be
of
good
comfort
.
For
al
things
ar
possible
to
him
that
beleueth
.
Moreouer
it
is
agreeing
to
godlinesse
,
that
you
should
be
faithfull
Stewards
of
the
goods
that
you
haue
receiued
at
gods
hand
,
in
releeuing
all
mens
wants
,
but
specially
in
communicating
to
the
penurie
of
the
Saincts
,
and
the
faithfull
.
For
although
christian
charitie
ought
to
extend
it selfe
to
all
men
:
yet
is
it
more
bound
to
the
houshold
folke
of
fayth
.
Also
keepe
hospitalitie
,
and
the
further
that
any
man
is
from
home
:
so
muche
the
more
charily
let
him
be
interteined
in
your
house
,
and
let
him
bee
vsed
so
much
the
more
curteously
.
Say
not
so
my
brother
.
For
it
becommeth
vs
,
vs
(
I
say
)
that
are
professors
of
Christes
mildnesse
,
to
will
well
euen
to
such
as
trouble
vs.
Therfore
blesse
yee
,
but
curse
not
:
For
Christian
louingnesse
not
only
requireth
that
we
should
loue
them
that
hate
vs
and
slaunder
our
innocencie
:
but
also
proceedeth
so
farre
,
that
wee
shoulde
count
all
their
happes
both
good
and
bad
to
be
as
our
owne
.
And
although
that
those
whom
you
named
taleberers
be
against
vs
,
yet
must
yee
be
glad
of
their
gladnesse
,
and
sorie
of
their
sadnesse
.
There
is
the
grounde
of
the
greefe
where
euery
man
will
be
a
Lorde
,
there
can
be
none
accorde
.
Therfore
I
warne
you
be
all
of
one
minde
among
yourselues
,
not
taking
highly
vpon
you
,
but
yelding
to
the
lower
sort
.
Neither
stand
ye
in
your
own
conceite
,
nor
haue
you
a
better
opinion
of
your selues
than
meete
is
,
or
than
truthe
will
beare
,
as
though
ye
were
wiser
than
other
men
.
My
brother
,
these
sayings
smell
of
fleshly
wisedome
,
and
not
of
Christian
meeknesse
.
Which
if
you
will
giue
your selues
vnto
,
you
must
onely
not
requite
any
man
euil
for
euill
,
but
also
you
must
procure
the
things
that
are
honest
,
holy
and
righteous
vnto
all
men
,
yea
euen
vnto
your
deadliest
enemies
.
And
if
it
be
possible
,
as
much
as
in
you
is
,
liue
ye
in
peace
with
all
men
.
And
if
other
mens
pispositions
be
so
sauage
,
wayward
,
and
churlish
,
that
they
make
warre
vpon
you
when
you
minde
nothing
but
peace
:
I
beseeche
you
deare
brethren
auenge
not
your selues
,
take
not
vpon
you
to
redresse
the
wrongs
that
are
done
you
,
giue
not
the
bridle
lose
to
your
anger
:
but
rather
restrayne
your
cholar
,
giue
place
to
gods
wrath
and
vengeance
,
put
the
iudging
and
reuenging
of
your
case
to
gods
iustice
,
&
cal
to
your
remembrance
that
most
holy
saying
of
god
wherin
he
sheweth
himselfe
to
be
both
a
iudge
&
a
reuenger
of
our
wrongs
in
that
he
saith
vengeance
belongeth
to
me
,
&
I
wil
requite
it
saith
the
Lord
.
Seeing
then
that
to
reuenge
is
gods
office
&
not
yours
,
let
the
whole
matter
be
lefte
alone
to
his
iudgement
,
and
he
wil
yeeld
euery
man
acording
to
his
desert
.
Therfore
if
thine
enemie
hunger
,
giue
him
meate
,
if
he
thrist
,
giue
him
drink
:
for
by
that
means
(
to
vse
the
words
of
the
wisest
king
that
euer
was
)
thou
shalt
heape
burning
coles
vpon
his
head
.
For
by
receiuing
of
these
benefits
,
your
enemies
mind
shal
either
be
ouercome
&
mekned
,
or
else
burned
and
swelted
with
the
recorde
of
his
owne
conscience
,
which
surely
is
not
a
small
part
of
gods
vengeance
.
To
comprehend
this
my
doctrine
in
few
words
brother
,
bere
wel
in
mind
this
warning
of
mine
:
Be
not
ouercome
of
euill
,
but
rather
ouercome
the
other
mans
naughtines
&
frowardnes
with
thy
goodnes
.
They
that
thinke
the
sufferings
of
the
faythfull
to
be
impediments
to
hinder
the
course
of
the
gospel
,
are
sore
deceiued
.
For
the
bloud
of
the
Martyrs
watereth
the
garden
of
the
Church
,
so
as
the
stocks
of
it
do
increace
&
florish
the
more
for
it
.
But
you
that
loue
godlinesse
,
beare
in
minde
this
precept
of
mine
,
that
euery
man
which
professeth
Christe
,
be
he
Israelite
,
1.
Pet.
or
be
he
one
of
you
,
must
be
subiect
to
the
higher
powers
.
For
to
what
ende
are
they
placed
in
higher
degree
,
but
that
the
inferiour
sorte
should
be
subiect
vnto
them
?
What
else
?
For
they
that
beare
rule
,
are
not
considered
as
priuate
persons
,
but
rather
reuerenced
bicause
they
be
ordeyned
of
God
.
For
you
must
assure
your selfe
that
there
is
no
power
but
of
god
.
The
powers
that
are
,
as
Magistrates
&
Principalities
of
kingdoms
,
and
as
all
other
Potentates
,
are
ordeined
of
God
to
our
behoofe
howsoeuer
they
reigne
.
For
if
the
feare
of
God
do
drawe
them
to
further
godlynesse
,
you
see
how
great
benefite
their
good
example
bringeth
.
For
it
is
a
common
said
saw
,
that
the
whole
world
fashioneth
it selfe
after
the
example
of
the
king
.
But
if
they
doo
amisse
,
Gods
vengeaunce
is
to
be
considered
,
who
causeth
hipocrits
and
dissemblers
to
reigne
for
the
sinnes
of
the
people
.
And
this
houshold
order
of
Gods
,
bringeth
also
his
commodities
to
the
godly
.
No
in
deed
:
and
I
adde
further
to
knit
vp
the
matter
withall
,
that
whosoeuer
setteth
himselfe
against
the
magistrate
,
resisteth
Gods
ordinance
.
And
they
that
resiste
Gods
ordinance
,
procure
damnation
to
themselues
,
&
shall
suffer
due
punishment
.
For
in
asmuch
as
God
is
the
author
of
that
order
:
Let
suche
as
rebell
against
their
magistrates
vnderstande
,
that
they
make
warre
againste
God
himselfe
,
and
therefore
it
cannot
be
but
that
they
purchase
exceding
great
calamity
to
themselues
.
All
these
things
happen
,
perchance
throughe
the
faulte
of
booth
parties
,
namelye
both
of
the
people
and
of
the
gouernours
.
For
the
people
forgetting
their
duety
,
doo
peraduenture
despise
the
authoritie
of
their
prince
:
and
on
the
other
side
,
the
considering
not
the
bound
of
the
kingly
office
,
executeth
crueltye
,
not
lyke
a
shepeherde
of
his
flock
,
but
as
a
most
vnnaturall
tyrant
.
For
magistrats
are
not
a
terror
to
good
works
,
but
to
euill
works
:
and
therfore
they
must
strike
,
not
into
such
as
do
wel
but
into
such
as
do
naughtily
:
for
God
hath
aduaunced
them
to
that
great
dignitye
,
to
maintaine
the
good
and
too
brydle
the
bad
by
their
meanes
.
Then
if
thou
(
when
I
speake
to
you
I
speake
to
all
men
)
if
thou
,
I
say
,
wilt
not
be
afraid
of
the
power
,
do
well
:
and
so
shalt
thou
receiue
praise
and
rewarde
of
the
same
,
and
then
as
for
to
set
thy selfe
against
it
,
that
wilt
thou
not
do
.
Whersoeuer
thou
becommest
,
put
thou
forth
this
saying
,
in
season
,
out
of
season
,
in
way
of
rebuking
,
in
way
of
intreatance
,
and
in
way
of
teaching
:
namelye
that
the
magistrate
is
Gods
chosen
minister
,
ordeyned
and
set
vp
in
the
office
of
gouernment
,
to
punishe
suche
as
do
amisse
,
&
to
comfort
such
as
do
wel
.
Therfore
if
thou
do
any
euill
,
be
afraid
for
he
beareth
not
the
sworde
in
vaine
.
For
God
who
setteth
vp
the
powers
,
doth
also
arme
them
with
the
sword
of
vengeance
.
Therfore
the
King
,
Prince
,
president
,
&
euery
other
of
inferior
calling
that
beareth
office
as
an
executer
of
vengeance
vppon
such
as
do
euill
,
is
gods
minister
.
To
be
short
,
ye
must
neds
be
subiect
to
the
higher
powers
,
not
onlye
for
feare
of
punishnent
,
but
also
for
conscience
sake
,
for
it
is
a
christen
mans
duety
to
obey
his
superiours
.
That
is
my
iudgement
.
And
for
that
cause
to
shew
the
inwarde
obedientnes
of
your
mynd
and
your
bounde
duety
,
you
paye
tribute
to
your
magistrats
.
For
they
be
Gods
ministers
seruing
to
take
charge
of
the
common
welth
,
in
punishing
offenders
and
in
praysing
the
giltlesse
.
Therfore
yeeld
yee
vnto
euery
man
that
which
is
his
due
:
to
whom
ye
owe
tribute
,
pay
tribute
:
to
whome
custome
,
custome
:
to
whom
ye
owe
awe
,
pay
awe
and
obedience
:
to
whom
honor
,
honor
,
according
as
is
due
to
al
superiours
Both
of
them
be
euill
.
But
I
will
shew
you
how
it
may
be
brought
too
passe
that
there
shall
be
verie
fewe
sutes
and
actions
among
you
:
namely
if
you
order
your
lyues
in
such
wyse
,
as
no
man
may
iustlye
demaunde
aughte
at
your
handes
,
sauing
that
one
thing
,
which
we
owe
one
vnto
another
by
a
certeine
euerlasting
bonde
throughe
the
law
of
charity
.
Therefore
owe
no
man
anye
thing
,
sauing
that
you
loue
one
another
.
For
beleeue
me
,
the
cause
why
these
quarrells
and
braules
ryse
among
you
,
is
for
that
charitye
and
brotherlye
loue
are
become
faynte
and
colde
.
But
I
will
gyue
you
this
glance
by
the
way
,
that
loue
is
the
content
of
the
law
.
For
he
that
loueth
another
hath
fulfilled
the
lawe
.
For
these
commaundementes
,
thou
shalt
not
commit
adultry
,
thou
shalt
not
kill
,
thou
shalte
not
steale
,
thou
shalt
not
beare
fals
witnes
,
thou
shalt
not
couet
,
and
whatsoeuer
commaundement
els
is
,
is
comprehended
breefly
in
this
saying
,
thou
shalt
loue
thy
neighbour
as
thy self
.
For
loue
hurteth
not
a
mans
neighbour
.
To
be
shorte
,
either
I
am
vtterly
deceiued
,
or
els
charity
is
the
fulfilling
of
the
law
.
My
brother
,
the
preaching
of
the
Gospell
is
not
to
be
blamed
for
it
,
that
you
be
becomme
worse
since
the
receiuing
of
it
(
if
at
least
wise
ye
be
become
worse
,
as
you
say
ye
be
)
:
but
rather
you
haue
to
thanke
Gods
lyght
,
that
you
do
nowe
better
discerne
that
former
lyfe
of
yours
.
For
counterfet
charitie
deserueth
not
the
name
of
charitie
:
and
colored
pretence
of
honestie
is
nother
praysed
nor
allowed
of
God
.
Therfore
now
that
you
be
inlightened
with
the
lyght
of
the
Gospell
,
gyue
your selues
to
true
charitie
and
to
true
honesty
,
yea
and
that
with
consideration
of
the
needefulnesse
thereof
,
in
asmuch
as
it
is
now
hygh
time
to
awake
from
sleepe
.
For
now
that
the
coeternall
and
coessentiall
sonne
of
God
being
made
man
is
appeared
to
the
woorlde
,
saluation
is
neerer
to
vs
than
when
we
weened
all
things
to
be
in
safety
.
Also
we
haue
proceeded
further
in
godlinesse
as
nowe
,
than
we
had
doone
at
the
beginning
when
we
first
beleued
the
gospell
.
The
night
of
ignorance
is
gone
,
&
the
day
of
heuenly
light
is
come
.
Therfore
let
vs
put
on
the
armour
of
light
,
that
being
clothed
with
christen
vertues
,
we
may
walke
honestly
as
it
becommeth
folk
to
go
a
day
times
:
and
let
vs
behaue
our selues
as
it
becōeth
the
godly
.
Let
vs
not
giue
our selues
to
feasting
&
drunkennes
,
let
vs
not
welter
in
sloughfulnesse
,
let
vs
not
cocker
our selues
in
wantonnesse
,
let
vs
not
gyue
occasion
of
quarreling
and
brauling
,
let
vs
not
giue
heed
to
spiting
,
hart
burning
or
enuy
:
but
let
vs
chefly
strein
all
the
sinewes
of
our
wittes
to
the
putting
on
of
our
lord
Iesus
Christ
:
and
let
there
be
such
an
earnest
indeuer
of
holinesse
in
vs
,
&
so
great
charity
,
that
such
as
se
vs
,
may
say
they
haue
sene
the
true
members
of
Christe
.
Therefore
in
any
wise
be
not
carefulll
for
the
fleshe
too
fulfyll
the
lustes
thereof
,
but
rather
seeke
for
the
peace
and
ioye
of
the
spirite
.
For
by
that
meanes
,
you
shall
through
Gods
inspiration
,
not
only
obey
your
magistrats
,
but
also
mainteine
mutuall
loue
among
your selues
.
Eyther
of
them
bothe
do
offende
,
by
sticking
too
stifly
to
partaking
,
peraduenture
euen
agaynst
their
owne
consciences
.
But
as
for
you
professors
of
true
godlinesse
,
if
you
wishe
to
haue
quiet
consciences
,
and
to
giue
no
occasion
of
stumbling
:
kepe
these
precepts
in
meane
or
indifferent
things
.
If
any
among
you
be
weake
in
faith
,
and
hath
not
the
true
christian
libertie
,
succor
ye
him
without
any
doubtfulnes
of
mind
:
not
by
entring
into
debate
and
disputation
with
him
,
but
rather
by
meelde
and
patient
teaching
of
him
.
For
some
man
that
is
perfect
in
fayth
,
beleeueth
that
he
may
eate
all
things
,
so
they
be
not
hurtfull
by
nature
to
his
body
.
But
he
that
is
weake
in
fayth
,
eateth
herbes
or
such
flesh
as
is
not
forbidden
in
Moses
law
.
Therfore
let
this
be
the
lawe
among
you
.
Let
not
him
that
vseth
the
liberty
of
the
gospel
ineating
of
al
kind
of
meates
,
despise
him
that
forbeareth
some
kinds
,
and
eateth
not
of
all
alike
.
For
it
is
not
lawful
to
despise
Christes
liuing
member
though
he
be
weake
.
And
on
the
other
side
he
that
is
afraide
to
vse
of
all
sortes
of
meates
,
bicause
he
hath
not
so
well
profited
in
the
knowledge
of
the
christian
liberty
as
he
ought
to
haue
done
,
let
not
him
,
I
say
,
by
&
by
rebuke
&
condemne
that
party
that
eateth
all
kinds
of
meats
.
For
god
imbraceth
both
the
one
that
eateth
,
and
the
other
that
eateth
not
,
as
christs
members
,
so
they
do
it
with
faith
.
Therefore
neither
he
that
eateth
not
,
can
be
iustly
despised
,
nor
he
that
eateth
bee
iustly
condemned
.
Surely
if
such
men
were
nowe
before
me
,
I
would
deale
with
them
in
such
words
as
these
:
first
I
would
step
to
him
that
taketh
so
great
authoritie
vpon
him
,
as
to
condemne
another
mans
seruant
,
and
say
:
who
are
you
I
beseech
you
that
despise
another
mans
Seruant
?
He
standeth
or
falleth
to
his
owne
master
:
but
he
shall
stand
fast
,
for
God
is
able
to
make
him
to
stand
.
And
though
he
fal
,
perish
,
or
b●
damned
neuer
so
much
:
he
neither
falleth
or
perisheth
vnto
thee
,
but
vnto
god
.
As
touching
the
choise
of
days
:
some
man
bicause
he
is
yet
still
ignorant
of
the
christian
liberty
,
putteth
difference
betwene
day
&
day
,
preparing
the
feastful
before
th'
nfestful
.
Another
,
bicause
he
is
inlightened
with
knowledge
,
counteth
all
days
alike
,
putting
no
difference
betwene
holydayes
&
working
dayes
.
The
christian
conscience
must
walke
safely
betwene
these
two
extremities
.
For
if
behoueth
euery
man
to
be
full
assured
in
his
owne
consciences
:
that
is
to
wit
,
the
strong
must
bee
sure
of
his
libertie
,
namely
what
it
is
,
and
howe
farre
he
may
vse
it
.
Againe
,
the
vnstrong
must
profite
dayly
more
and
more
,
and
go
on
still
forward
in
knowledge
of
the
Christian
libertie
.
For
by
that
meanes
,
neither
the
one
sort
shall
abuse
gods
gift
,
nor
the
other
sort
alwayes
foade
them selues
in
their
owne
weaknesse
.
To
be
short
,
let
eyther
of
them
trye
his
owne
conscience
and
intent
,
and
let
them
by
all
meanes
indeuer
that
whatsoeuer
they
doo
,
they
may
beleeue
that
they
do
it
well
.
You
shall
the
better
vnderstand
my
rule
,
if
it
be
lightened
with
some
examples
.
The
reason
of
like
things
is
euer
al
one
.
Marke
I
pray
you
.
He
that
maketh
a
conscience
of
dayes
,
and
putteth
difference
betweene
day
&
day
,
according
to
the
commandement
of
Moyses
law
,
do
the
it
out
of
doubt
least
the
Lorde
should
be
offended
who
had
commanded
a
difference
of
dayes
in
his
law
:
for
he
hath
not
yet
learned
the
christian
libertie
concerning
the
abolishing
of
the
difference
of
dayes
.
And
therfore
he
is
rather
to
be
praysed
than
dispraysed
:
that
he
dare
not
do
any
thing
without
warrant
of
his
conscience
.
Contrariwise
he
that
regardeth
not
dayes
,
but
taketh
all
dayes
to
be
alike
,
without
putting
of
any
difference
betweene
holy
and
vnholy
:
doth
it
also
for
the
Lawes
sake
,
bicause
he
knoweth
he
may
freely
vse
the
liberty
of
the
gospel
.
After
the
same
maner
must
you
iudge
of
the
choyse
of
meates
.
For
he
that
eateth
the
meates
that
are
forbidden
in
Moses
law
,
so
he
be
indued
with
christian
libertie
,
eateth
vnto
the
Lord
,
for
he
giueth
god
thanks
.
And
he
that
absteineth
bicause
of
the
weaknes
of
his
faith
,
absteineth
to
the
Lord
,
&
giueth
god
thanks
aswel
as
the
other
.
You
see
then
how
both
of
them
do
honor
god
,
&
that
god
only
(
if
you
consider
the
whole
matter
throghly
)
is
the
iudge
of
both
those
doings
.
Therefore
you
see
it
is
reason
that
wee
should
beate
downe
this
loftines
of
our
minde
,
wherthrogh
we
either
despise
or
n
one
another
,
&
leaue
all
power
of
iudging
vnto
god
alone
,
either
to
acquit
or
condemne
,
specially
sith
we
be
all
his
seruants
.
For
none
of
vs
al
liueth
to
himself
,
neither
doth
any
of
vs
dye
to
himselfe
.
For
if
we
liue
,
we
liue
vnto
the
Lord
:
&
if
we
dye
,
we
dye
vnto
the
Lorde
.
To
be
short
,
there
is
no
cause
why
wee
should
stand
scanning
about
meats
,
or
dayes
,
or
other
meane
things
:
but
the
cheefe
thing
wherabout
we
should
imploy
all
our
wits
,
is
that
whether
we
liue
or
whether
we
dye
,
we
may
be
the
Lords
.
For
euen
for
that
cause
did
Christe
dye
and
rise
agayn
to
lyfe
,
namely
that
he
might
be
Lorde
both
of
quick
and
dead
.
Now
then
why
doest
thou
(
you
knowe
to
whom
I
speake
)
why
doest
thou
(
I
say
)
condemne
thy
weak
brother
,
which
is
rather
worthy
to
be
pitied
than
to
be
scorned
,
for
whose
saluation
Christ
died
?
And
thou
that
boastest
of
thy
christian
liberty
,
why
art
thou
so
proude
to
disdain
thy
brother
with
such
a
lofty
loke
?
Surely
thou
oughtest
not
to
blame
him
of
vnbeleefe
for
that
fearfull
maner
of
dealing
of
his
:
but
rather
conster
it
with
a
welmeaning
mind
,
&
leaue
the
iudgement
of
it
to
god
,
and
to
his
Christe
.
For
all
of
vs
shall
come
before
Christes
iudgement
seat
,
as
the
holy
sayings
of
the
holy
scriptures
witnes
.
And
specially
Esaye
speaketh
after
this
maner
in
the
name
of
the
Lord
:
As
I
liue
(
sayth
the
Lord
)
al
knees
shall
bow
to
me
and
all
tungs
shal
prayse
god
.
Seeing
then
that
euery
of
vs
shall
pleade
before
god
,
for
him selfe
,
and
not
for
another
,
howe
happeneth
it
that
so
many
among
you
are
inquisitiue
of
other
mens
saluations
?
Haue
they
so
muche
spare
tyme
from
their
owne
matters
,
as
to
bee
carefull
for
other
mens
?
Now
at
lengthe
too
conclude
,
I
praye
you
geeue
ouer
suche
contentions
,
and
iudge
not
one
of
another
.
But
rather
vse
iudgement
in
this
poynt
,
that
ye
lay
no
stumbling
blocks
or
occasions
of
fallings
in
your
brothers
wayes
.
I
will
make
my
meaning
playne
vnto
you
concerning
this
matter
in
few
words
.
I
know
and
am
fully
persuaded
by
the
light
of
faith
throgh
Iesus
christ
,
that
nothing
is
of
the
own
nature
vnholy
or
vncleane
,
that
it
should
defile
thy
minde
.
Therfore
it
is
free
for
thee
to
eate
what
thou
listest
,
so
it
agree
with
thy
nature
.
For
Chrystes
presence
putteth
awaye
all
shaddowes
of
the
lawe
,
and
all
kindes
of
meate
are
pure
and
cleane
to
such
as
are
pure
&
cleane
,
that
is
to
wit
,
to
true
beleuers
,
so
that
nothing
is
of
it self
vnholy
or
vncleane
.
But
marke
what
I
say
,
a
thing
is
vnholy
,
onely
to
him
that
thinks
it
vnholy
.
As
for
example
.
Some
man
thinks
he
sinneth
in
eating
:
now
must
he
either
forbeare
eating
,
or
els
cast
away
that
superstitious
scrupilositye
of
his
.
And
if
he
eate
withoute
putting
of
it
awaye
oute
of
doubt
he
sinneth
.
Again
,
if
by
reason
of
thy
fre
eating
without
making
any
difference
of
meats
,
thy
brother
be
offended
so
as
he
thinketh
amisse
of
thee
,
or
at
leastwise
if
he
fall
not
out
with
thee
openly
,
is
touched
with
inwarde
greefe
:
surely
now
is
not
this
deede
of
thine
agreing
to
christian
charity
,
bicause
thou
eatest
meats
forbidden
in
the
law
,
in
his
presence
.
To
conclude
in
few
words
,
truly
all
kynd
of
meats
are
cleane
of
themselues
,
&
thou
knowest
it
:
and
therfore
thou
maist
frely
eat
of
whatsoeuer
thou
list
.
But
yet
muste
this
liberty
of
thine
follow
charity
,
and
thou
must
forbeare
if
thou
se
that
the
weaklings
shall
be
offended
at
thyne
eating
.
For
although
thou
be
fre
,
yet
art
thou
not
compelled
to
eat
:
but
thou
art
euermore
bound
not
to
offend
others
,
&
therefore
thou
sinnest
in
so
doing
if
thou
eate
.
Then
destroye
not
thou
hym
by
thine
eating
(
which
is
but
a
vile
thing
&
little
or
nothing
worth
)
for
whom
Christ
dyed
.
In
deed
the
fredōe
of
the
Gospel
is
good
,
but
yet
must
you
not
abuse
so
singular
a
benefite
to
the
offence
of
others
.
Therfore
cause
not
this
good
thing
of
liberty
in
the
Gospel
,
to
be
ill
spoken
of
for
your
abusing
of
it
.
For
the
kingdome
of
god
is
not
meat
&
drink
,
nother
consisteth
it
in
eating
&
drinking
:
But
god
doth
rather
reigne
ther
where
as
is
harmlesnesse
,
peace
,
and
ioy
in
the
holy
ghost
:
and
thence
springeth
godlines
,
honesty
,
and
hope
of
the
attainement
of
euerlasting
blyssednesse
.
And
trust
me
truely
,
he
that
serueth
Christe
in
these
things
,
is
both
accepted
of
god
and
well
lyked
of
men
.
You
vnderstand
the
matter
.
Wherfore
let
vs
professers
of
the
Gospell
follow
diligently
the
things
that
serue
for
peace
&
mutual
edifying
:
&
destroy
not
Gods
worke
for
meates
sake
,
or
rather
to
say
more
rightly
,
through
thine
,
abusing
of
thy
liberty
.
All
things
(
as
I
saide
euen
now
)
are
clene
now
that
the
brightnes
of
the
gospel
shineth
&
the
schoole-maistership
of
Moises
law
is
taken
away
:
for
Christ
hath
made
them
cleane
pure
&
vndefiled
.
But
yet
is
ther
euil
in
this
respect
,
if
a
man
eat
to
the
offence
of
another
To
be
short
,
the
mainteiner
or
defender
of
christen
liberty
sins
in
that
cace
,
not
bycause
he
eateth
what
he
liketh
,
but
bycause
he
eateth
against
charity
.
See
how
great
account
I
make
of
this
mutuall
edifying
of
the
godly
.
You
remember
what
I
haue
said
of
the
purenesse
and
cleannesse
of
thinges
in
their
owne
nature
,
to
all
suche
as
are
pure
&
cleane
:
wherby
you
may
gather
that
it
is
lawefull
for
mee
to
vse
any
maner
of
meate
or
drinke
.
And
yet
for
all
this
,
I
thinke
it
most
discretion
to
eat
no
flesh
nor
to
drinke
no
wyne
,
nor
to
do
anye
thing
els
,
whereat
my
brother
stumbleth
,
or
is
offended
,
or
is
made
weake
.
Nay
,
it
is
very
easie
in
myne
opinion
for
both
of
them
to
vse
this
doctrine
,
so
euery
of
them
beware
of
ouerhastines
.
Heere
first
the
caueat
which
is
very
nedefull
for
him
that
hath
proceded
further
in
knowledge
of
the
Gospell
,
and
therfore
will
needs
set
out
his
christian
liberty
to
the
show
:
To
such
a
one
I
speake
after
this
maner
.
Thou
hast
fayth
,
kepe
it
to
thy selfe
before
God
:
Thou
(
I
say
)
which
art
strong
,
and
hast
gotten
a
sure
knowledge
of
the
christian
liberty
,
kepe
thy
treasure
to
thy self
,
that
thou
mayest
vse
it
wisely
,
profitably
,
and
seasonably
.
And
beleue
me
,
he
is
happy
which
condemneth
not
himselfe
in
the
thing
that
he
aloweth
.
For
I
know
a
great
sort
which
boast
of
christian
and
Gospellike
liberty
from
the
teeth
outwarde
,
howbeit
not
bycause
they
feele
it
in
deede
by
Gods
inwarde
teaching
in
their
consciences
,
but
bycause
they
haue
learned
it
by
other
folks
talke
or
wrytings
.
But
happy
is
he
whose
skill
of
allowing
or
disallowing
of
thinges
,
commeth
of
the
feeling
of
hys
owne
conscience
,
by
the
inspiration
of
Gods
holy
spirit
.
Truely
a
very
short
one
,
&
a
very
profitable
one
as
I
suppose
.
Whosoeuer
maketh
a
difference
of
meates
,
and
is
still
doubtfull
in
his
minde
if
he
eat
,
he
is
condemned
.
The
reason
is
,
bycause
he
eateth
not
with
faith
:
and
whatsoeuer
is
not
of
fayth
,
is
sin
.
Therefore
we
must
not
doo
anie
thing
rashly
,
as
moued
thereto
by
the
onely
example
of
other
men
,
while
in
the
meane
time
our
own
conscience
wauereth
:
for
the
thing
that
is
done
against
a
mans
owne
conscience
,
cannot
be
don
without
sin
.
Therfore
when
thou
seest
other
men
vse
the
libertye
of
the
gospell
,
consult
with
thine
own
faith
before
thou
folow
their
example
,
&
deale
not
with
any
thing
which
thou
knowest
not
by
the
allowance
of
thine
own
conscience
,
&
by
the
record
of
the
holy
Ghost
to
be
throughly
acceptable
to
God
.
But
I
thinke
the
contrary
.
For
we
that
are
the
stronger
and
stedfaster
sort
and
are
indued
with
a
mightier
faith
,
must
beare
the
infirmities
of
the
weker
sort
&
charitably
cary
them
as
you
would
say
vppon
our
shoulders
.
And
we
must
not
plese
our selues
,
but
euery
of
vs
must
please
other
,
and
serue
his
turne
in
all
goodnesse
and
his
is
bounde
by
the
duetye
of
charitye
to
study
for
his
edifying
and
instruction
.
Whiche
thing
maye
be
gathered
euen
cheefly
by
Christes
example
,
who
suffered
all
things
to
the
intent
to
bring
vnto
his
father
not
only
the
weaklings
,
but
also
euen
his
cruellest
enemies
,
by
ouercomming
them
with
patience
.
Therfore
this
mediator
betwene
God
and
man
,
cockered
not
himself
,
ne
cared
to
please
himselfe
onlye
,
but
tooke
vppon
him
all
slaunder
,
reproch
,
and
finally
torment
and
infamie
,
according
to
this
saying
which
the
Kingly
prophet
hath
written
of
him
,
the
reuilings
of
them
that
reuyled
thee
are
lyght
vpon
me
.
Yea
verely
.
For
whatsoeuer
things
are
written
in
the
books
of
our
forefathers
,
are
written
to
oure
learning
,
that
we
myght
haue
hope
through
patience
and
comfort
of
the
scriptures
.
For
in
asmuch
as
they
be
the
wordes
of
the
holy
Ghost
,
we
muste
beleeue
that
they
be
not
vnprofitable
or
vaine
,
but
that
they
make
for
our
instruction
.
These
vertues
my
brother
,
depend
not
vpon
the
letters
,
but
vpon
the
spirit
of
gods
word
which
lies
hid
in
the
letters
:
which
if
you
haue
not
,
you
shall
euer
stick
stil
in
the
bark
of
the
letter
.
And
I
pray
god
the
author
of
patience
&
confort
,
to
teach
you
by
his
spirit
,
&
to
graunt
you
to
be
al
of
one
mind
one
towards
another
,
after
the
example
of
Iesus
christ
,
as
his
doctrine
&
example
require
:
&
that
you
may
by
that
meanes
with
one
accorde
&
one
mouth
glorifie
god
,
euen
the
father
of
our
Lord
Iesus
christ
.
Whose
gentlenes
I
beseech
you
to
follow
in
bearing
one
with
another
,
and
to
releeue
the
weake
brethren
like
as
Christ
releeued
vs
,
&
bare
with
vs
,
only
to
the
end
to
glorifie
his
father
,
and
our
glorious
god
.
I
knowe
you
haue
very
many
of
my
countrey
men
among
you
,
which
are
stil
feble
&
weak
in
the
faith
:
but
you
must
haue
a
care
of
them
after
the
example
of
Christ
,
&
you
must
set
before
your
eyes
the
footsteps
of
that
heauenly
master
,
who
notwithstanding
that
the
Jewes
were
neuer
so
vnworthy
,
did
yet
voutsafe
them
such
honor
for
the
couenants
sake
that
was
made
vnto
their
fathers
,
that
he
bare
the
roome
euen
of
a
seruant
among
them
with
incredible
patience
.
Now
if
the
son
of
god
estemed
men
so
much
:
then
godlines
requireth
not
only
that
you
should
not
reiect
them
,
or
hold
scorne
of
them
,
but
also
that
yee
should
be
so
kindled
with
the
spirite
of
charitie
,
as
to
receyue
them
,
to
teache
them
,
and
to
further
them
more
and
more
to
the
knowledge
of
the
libertie
of
the
Gospell
,
by
your
discrete
dealyng
.
For
I
am
wont
too
teache
,
that
Jesus
Christ
,
was
a
minister
amonge
the
Circumcised
,
too
keepe
the
fathers
credite
in
the
things
whiche
he
hadde
promised
to
their
forefathers
.
Therefore
Chryste
perfourmed
all
thinges
for
Gods
truthes
sake
,
and
for
the
confirmation
of
his
promises
.
In
deede
their
sinnes
are
the
cause
of
their
shaking
off
:
but
the
receyuing
of
you
dependeth
vpon
the
incomprehensible
goodnes
of
our
most
mercifull
God
.
And
therfore
you
Romans
must
not
become
high
minded
,
but
rather
glorifie
God
for
his
mercy
bestowed
vpon
you
,
as
you
be
taught
in
the
holy
Scriptures
.
For
ye
see
what
the
kingly
Prophet
hath
said
.
Therfore
will
I
confesse
thee
among
the
Gentiles
,
and
sing
vnto
thy
name
.
And
agayne
he
sayth
,
Reioyce
ye
Gentiles
with
his
people
.
And
agayne
.
All
nations
prayse
yee
the
Lord
,
and
all
people
prayse
ye
him
together
.
Also
the
prophet
Esay
confirming
Gods
eternall
ordinance
of
the
calling
of
the
Gentiles
,
saith
thus
.
There
shall
be
a
roote
of
lesse
,
and
he
whiche
shall
rise
vp
to
reigne
ouer
the
gentiles
:
in
him
shall
the
Gentiles
trust
.
Heerby
you
maye
gather
,
that
your
calling
to
the
participation
of
the
kingdome
of
heauen
,
is
not
by
reason
of
the
sinnes
of
the
Iewes
,
and
much
lesse
for
your
own
deserts
,
but
bicause
god
of
his
goodnes
wold
haue
it
so
.
Therfore
like
as
he
hath
shewed
his
mercy
towards
vs
:
so
also
on
the
other
side
it
behoueth
vs
to
be
mercifull
to
others
.
And
I
also
beseech
god
the
author
of
hope
,
and
in
whom
the
trust
of
all
men
ought
to
be
reposed
,
to
fill
you
with
al
spirituall
ioy
,
quietnesse
of
mind
,
and
peace
of
conscience
,
in
true
fayth
:
that
by
beleeuing
you
may
abound
in
hope
through
the
power
of
the
holy
ghost
.
For
there
is
none
other
way
for
men
to
attayne
to
these
ornaments
of
christian
godlines
,
but
by
the
meere
benefite
of
god
,
by
the
power
of
his
spirite
,
and
by
the
working
of
fayth
.
Truly
my
brother
I
am
fully
persuaded
of
the
thing
that
you
tell
mee
:
namely
that
you
bee
full
of
desire
of
goodnes
,
and
of
all
knowledge
of
matters
perteining
to
god
,
insomuche
that
you
are
able
to
admonish
one
another
,
and
to
instruct
and
trayne
vp
one
another
in
the
doctrine
of
Christ
.
Therfore
in
writing
vnto
you
,
I
ment
not
to
take
vpon
me
as
a
teacher
&
controller
,
but
I
haue
written
somewhat
with
the
boldest
vnto
you
,
to
put
you
in
remembrance
,
according
to
the
charge
whiche
god
hath
graunted
me
,
that
I
should
be
the
minister
of
Iesus
Christ
to
the
gentiles
,
in
setting
foorth
of
the
gospell
,
and
in
preaching
it
as
a
thing
of
most
excellent
maiesty
:
that
the
sacrifice
wherby
I
offer
vp
the
gentils
purified
by
faith
,
may
be
acceptable
to
god
,
forasmuch
as
it
is
alreadie
halowed
by
the
breathing
of
his
holy
spirit
vpon
it
.
Therefore
I
haue
written
this
letter
,
not
to
teache
you
,
and
muche
lesse
to
rebuke
you
,
but
rather
to
put
you
in
remembraunce
of
things
.
Of
those
mennes
reportes
I
passe
not
at
all
,
but
of
mine
owne
office
wherewith
I
am
inhonored
by
Gods
goodnesse
,
too
bee
as
hys
instrumente
in
trayning
the
Gentiles
too
the
Gospell
,
and
in
offering
them
vp
to
God
,
surely
I
haue
cause
too
glorye
,
not
proudely
among
menne
,
but
humbly
before
god
,
in
Christe
Iesu
,
vpon
whom
I
father
all
good
things
.
As
touching
the
fruit
of
my
preaching
,
truly
I
can
not
find
in
my
hart
to
speak
of
any
thing
which
Christ
hath
not
don
by
me
,
in
bringing
the
gentiles
to
obedience
,
I
say
in
bringing
them
both
by
words
and
deedes
:
by
deedes
through
working
of
signes
and
wonders
,
and
by
words
of
preaching
wherin
gods
spirite
vttered
his
power
and
workfulnes
,
in
so
much
that
I
fulfilled
the
office
of
preaching
Christes
gospell
,
from
Ierusalem
and
the
countreys
therabouts
,
euen
vnto
Illyrike
.
What
others
iudge
I
haue
not
to
iudge
.
This
I
may
auow
with
good
conscience
,
that
I
indeuered
,
&
(
as
I
might
terme
it
)
hunted
in
my
harte
,
that
my
preaching
of
the
gospell
might
bee
in
those
places
,
not
where
Christ
had
bin
knowen
or
named
before
,
but
where
there
had
neuer
bene
any
mention
made
of
him
.
I
had
causes
inow
of
this
mine
intent
,
which
it
is
not
nedefull
to
reherse
.
This
among
other
I
alwayes
obserued
,
that
I
would
not
buyld
vpon
another
mans
foundation
,
and
I
had
continually
before
mine
eyes
this
prophesie
of
Esaies
,
wherin
the
preaching
of
the
gospell
among
the
gentiles
is
most
manifestly
described
.
Es.
52.26
They
(
sayth
he
)
that
were
neuer
tolde
of
him
,
(
he
speaketh
of
the
manifestation
of
god
him selfe
,
which
is
Christ
)
shal
see
:
and
they
that
neuer
heard
of
him
before
,
shall
vnderstande
.
And
these
are
the
lettes
that
I
spake
of
in
the
beginning
of
the
epistle
,
whereby
I
was
held
backe
that
I
could
not
come
vnto
you
,
though
I
wished
often
for
this
iourney
.
But
now
that
I
had
no
more
to
doe
in
those
Coastes
,
and
was
desirous
to
come
vnto
you
,
(
and
that
surely
now
many
yeeres
ago
)
I
had
so
determined
my
iourney
,
that
I
wold
visite
you
in
my
way
into
Spaine
.
For
I
hoped
to
see
you
in
passing
thys
way
,
and
to
be
brought
thither
by
you
:
Howebeit
with
condicion
that
I
had
first
somewhat
slaked
my
desire
by
being
conuersant
with
you
a
few
daies
,
&
after
a
sort
satisfied
my
longing
by
being
in
companye
with
you
.
For
at
the
same
tyme
that
I
wrat
this
Epistle
,
I
was
going
to
Ierusalem
too
minister
to
the
Saints
that
professed
Christes
Gospell
.
For
it
seemed
good
to
the
churches
of
Macedonia
and
Achaia
,
to
make
some
contribution
of
their
goods
for
the
releefe
of
the
poore
Saynts
that
lyued
at
Ierusalem
.
2.
Cor.
9.
So
seemed
it
good
to
those
churches
,
and
truely
they
owe
it
of
duety
.
For
although
almes
deedes
are
of
vnconstreyned
will
:
yet
do
we
owe
them
by
the
law
of
charity
.
For
it
is
agreable
to
godlinesse
,
that
if
the
Gentyles
be
made
partakers
of
the
spirituall
goods
of
the
Israelites
,
the
Gentiles
should
also
communicate
to
them
their
worldly
and
transitory
goods
.
But
to
come
too
my
purpose
againe
,
when
I
had
so
done
and
conueyed
that
almes
sealed
to
the
Sayntes
at
Ierusalem
,
I
determined
to
haue
come
this
way
into
Spaine
.
And
I
had
conceiued
greate
hope
of
Gods
bounteousnesse
towards
me
,
&
I
knew
for
a
certeintie
that
whensoeuer
I
came
to
you
,
I
shuld
not
come
empty
,
but
rather
with
store
of
blessing
&
plenty
of
the
ornaments
,
gyftes
,
and
fruits
of
the
gospel
.
For
I
warrant
my selfe
so
much
of
Gods
loue
,
both
towardes
my
ministrrie
and
towardes
your
church
.
And
therfore
I
prayed
you
for
our
Lord
Iesus
Christes
sake
,
and
for
the
loue
of
the
spirit
,
to
labour
with
me
,
and
to
helpe
me
with
your
prayers
vnto
God
,
firste
that
I
might
be
deliuered
(
alas
for
sorow
)
from
the
stubborne
and
wilfull
sort
that
are
in
Iewrie
:
and
secondlye
that
the
same
seruice
of
mine
,
&
the
liberall
present
which
I
brought
to
the
Saints
at
Ierusalem
as
their
minister
&
Deacon
,
might
be
acceptable
to
them
,
to
the
intent
that
when
I
had
accomplished
this
my
duty
,
I
mighte
afterwarde
come
vnto
you
with
ioy
by
Gods
will
,
and
be
refreshed
with
you
.
But
see
howe
diuerse
a
falling
out
God
hath
giuen
to
my
purpose
&
determination
.
Surely
you
cheere
my
harte
with
this
speech
of
yours
full
of
the
feling
of
godlinesse
.
And
I
beseche
God
the
author
and
gyuer
of
all
good
thinges
to
gyue
grace
,
peace
,
and
all
kynde
of
prosperity
to
you
for
this
your
courtesy
,
or
rather
kyndnesse
towardes
me
,
and
too
all
that
imbrace
the
Gospell
of
Christ
.
The
last
part
of
mine
Epistle
conteyneth
commendacions
and
greetings
.
First
of
all
I
commended
to
you
our
sister
Phoebe
a
minister
of
the
church
of
Chenchry
,
that
you
shoulde
receiue
hyr
in
the
Lord
,
and
fauour
hir
as
it
becommeth
Saintes
,
in
any
matter
wherin
she
needed
your
helpe
.
For
she
hath
helped
many
,
yea
and
euen
me
my selfe
.
Perhaps
you
haue
not
yet
ordeyned
any
such
ministery
in
your
church
.
But
whersoeuer
I
preach
the
Gospell
&
set
order
in
the
church
,
there
I
looke
if
there
be
any
widowe
that
is
childlesse
,
free
from
cares
of
houshoulde
keeping
,
and
such
a
one
as
bycause
she
is
old
and
hath
led
an
honest
&
holy
lyfe
,
semeth
not
that
any
suspicion
of
euill
can
light
vppon
hir
.
If
I
finde
such
a
one
,
(
for
asmuch
as
she
is
a
very
rare
bird
)
I
admit
hir
into
the
publik
seruis
of
the
church
to
minister
to
the
necessityes
of
the
Saintes
.
Such
a
one
was
the
sayd
woman
whome
I
decked
with
those
tytles
of
commendacions
.
And
I
exhorted
you
to
shew
courtesie
towardes
hir
,
grounding
my
reason
vppon
your
duetie
.
For
you
that
of
woorshippers
of
Idolls
are
become
professers
of
the
Gospell
,
must
interteine
all
folkes
gently
,
and
specially
those
that
haue
deserued
wel
of
the
Church
.
But
the
intent
of
my
commending
this
woman
vnto
you
,
was
not
only
that
you
should
be
a
helpe
to
hir
:
But
I
ment
also
that
your
matrons
of
Rome
whiche
were
become
Chistians
shoulde
learne
both
godlinesse
and
honestie
by
hir
example
,
and
also
diligent
seale
to
serue
the
whole
Churche
,
and
to
doo
good
to
the
poore
comfortlesse
and
diseased
,
which
haue
neede
of
the
seruice
of
women
.
Also
I
greeted
Prisca
and
hir
husbande
Aquila
,
sometime
my
helpers
in
Christ
Iesu
,
whiche
haue
offered
their
owne
necks
for
my
lyfe
,
and
that
with
so
great
louingnesse
,
that
they
counted
my
lyfe
of
more
valew
than
their
own
,
both
to
Gods
honor
and
to
other
mens
saluation
.
And
therfore
they
willingly
offered
therir
lyfe
to
the
death
to
saue
mine
,
and
refused
not
to
put
ther
heads
in
deaunger
to
saue
mine
.
It
is
no
maruell
.
For
you
Romanes
are
not
much
acquainted
with
the
Hebrew
phrases
,
when
I
called
hym
the
first
fruits
of
Achaia
,
I
alluded
to
the
sacrifices
which
are
made
of
the
first
fruits
in
the
law
of
Moyses
:
wherunto
I
lyken
suche
as
are
the
first
conuerted
vnto
Christ
.
Nowe
this
Epenetus
a
perfect
man
as
you
know
,
was
the
first
in
Achaia
that
imbraced
Christ
and
suffered
himselfe
to
be
offered
vp
and
dedicated
to
God
as
a
most
acceptable
sacrifice
vnto
hym
.
These
are
my
sacrifices
my
Brother
,
and
the
sacrifices
of
all
other
preestes
of
the
newe
Testament
.
I
woulde
that
all
Christians
,
and
speciallye
Gods
ministers
,
shoulde
applye
them selues
to
the
offering
vp
of
suche
kynde
of
sacrifises
.
Moreouer
I
desyred
you
too
doo
my
commendacions
to
Marie
whiche
had
taken
muche
paynes
for
me
:
and
that
ye
should
salute
Andronicus
and
Iunias
my
kinsfolke
and
fellowprisoners
,
who
are
renowmed
among
the
Apostles
,
and
were
before
me
in
Christ
.
I
giue
the
name
of
Apostle
generally
to
all
suche
as
are
sent
of
God
to
preach
the
gospell
of
his
sonne
.
And
I
pray
god
that
as
long
as
there
shall
be
any
christian
Churche
,
there
maye
bee
store
of
true
Apostles
,
that
is
too
saye
,
Messengers
sent
of
God
to
teache
it
.
It
is
true
.
For
I
haue
proofe
of
his
godlynes
by
often
tryals
.
Furthermore
I
desired
yee
to
commende
me
to
those
of
the
house
of
Aristobulus
,
and
to
Herodian
my
kinsman
,
and
to
them
that
are
of
the
house
of
Narcissus
,
and
his
friendes
and
acquayntaunce
in
the
Lorde
.
Neither
forgate
I
Tryphenas
and
Tryphosa
,
whom
I
heard
too
take
peynes
in
the
Lordes
behalfe
.
Besides
these
,
I
greeted
the
beloued
Persis
,
whome
I
vnderstoode
too
take
greate
peines
in
the
Lorde
.
Also
I
remembred
Rufus
a
chosen
man
in
the
Lorde
,
and
his
mother
,
who
hath
done
me
so
many
good
turnes
,
that
I
take
hir
as
mine
owne
mother
.
I
beleeue
also
that
you
did
my
commendations
to
Asyncritus
,
Phlegon
,
Hermas
,
Patrobas
,
Mercurie
,
and
the
brethren
that
are
with
them
.
And
likewise
to
Philologus
,
and
Jubia
,
to
Nereus
and
hys
syster
,
and
to
Olympias
and
all
the
Saincts
that
are
with
them
.
In
dede
I
did
at
that
time
bethink
me
of
this
custome
receyued
among
you
:
but
yet
there
was
another
cause
why
I
greeted
these
men
by
name
:
that
is
to
wit
,
for
that
I
ment
to
set
them
foorth
vnto
you
as
patterns
of
true
honestie
and
holynesse
.
For
if
you
liste
to
confesse
the
truthe
,
these
men
are
not
onely
worthy
of
honour
and
estimation
,
but
also
suche
as
you
maye
set
before
you
to
follow
in
godlynes
and
religion
.
Also
I
desired
you
to
greete
one
another
with
a
holy
,
chast
,
and
right
Gospellike
&
christian
kisse
,
with
the
which
kisse
of
peace
the
Church
of
Greece
saluted
you
.
I
was
not
ignoraunt
of
that
,
and
therefore
I
added
the
worde
holy
,
to
the
intent
that
your
kisses
should
haue
no
resemblance
to
the
heathenish
&
wicked
kissings
,
wherwith
the
vnchast
fort
are
wont
to
shew
their
vnclennes
.
But
let
these
commendations
passe
,
I
wold
haue
you
and
others
to
wey
throughly
what
I
admonished
heere
:
for
the
things
are
of
very
great
importance
,
I
desired
you
as
my
brethren
,
and
my
deere
beloued
in
Christe
to
marke
the
authors
of
discorde
,
and
offences
contrarie
to
the
doctrine
whiche
you
haue
learned
,
and
I
willed
you
to
beware
of
them
,
and
to
shun
them
.
It
becommeth
not
Christes
Apostles
and
the
preachers
of
the
gospell
,
to
deface
any
men
by
name
for
light
causes
,
or
to
bring
them
in
suspition
with
the
whole
Churche
by
their
writings
.
For
oftentimes
it
falleth
out
,
that
suche
open
defamings
do
more
harme
than
good
,
not
only
to
those
whom
we
ment
to
warne
,
but
also
to
those
of
whom
we
gaue
warning
.
Therfore
take
ye
warning
by
their
example
,
to
eschue
this
vntowarde
maner
of
dealing
,
and
rather
follow
Christ
,
who
giuing
to
Cesar
that
whiche
was
Cesars
,
and
leauing
the
correction
of
vices
vnto
Magistrates
,
did
hurt
no
man
by
name
,
wrate
no
reprochfull
libels
agaynst
any
man
,
ne
bronded
no
man
with
the
mark
of
infamy
,
but
behaued
himselfe
with
a
most
meeke
&
modest
mind
towards
all
men
,
euen
though
they
were
his
enemies
of
set
purpose
.
It
is
inough
for
you
if
you
keepe
watch
with
al
diligence
as
it
were
in
a
watch
tower
,
and
spy
out
suche
contention
in
your
Church
,
&
such
as
lay
stumbling
blocks
in
the
way
of
the
weaklings
,
eyther
by
their
lyfe
,
or
by
euill
and
lewde
persuasions
contrarie
to
the
doctrine
whiche
you
haue
learned
.
And
when
you
finde
them
to
be
suche
as
may
do
you
harme
by
their
communication
or
conuersation
,
eschue
them
:
but
yet
in
the
meane
while
pray
to
God
for
them
,
that
he
may
giue
them
the
spirite
of
repentaunce
,
and
a
better
and
holyer
minde
.
I
would
not
haue
any
hartburninges
,
mislikinges
,
disagreements
,
or
strife
,
sowen
among
you
,
and
much
lesse
any
writings
full
of
rayling
,
taunting
,
or
scorning
spred
abroade
agaynst
such
as
cleaue
not
to
you
,
peraduenture
not
of
any
euill
will
,
but
bicause
they
yet
still
holde
fast
some
remnants
of
the
old
religion
which
they
receyued
from
their
tender
yeeres
.
Christ
hath
set
down
many
marks
whereby
to
discerne
false
teachers
,
and
false
prophets
,
whiche
(
I
beleeue
)
you
haue
learned
.
But
here
I
will
poynt
you
out
some
,
whiche
in
my
opinion
may
make
you
ware
&
wise
inough
.
Let
the
first
marke
be
this
,
which
is
of
two
partes
.
When
you
see
any
teachers
and
preachers
of
the
gospel
,
which
serue
not
the
Lorde
Iesus
Christe
,
but
their
owne
bellies
:
shun
you
them
as
moste
cruell
Wolues
.
In
that
speech
I
comprehend
many
things
whiche
it
were
needelesse
to
open
seuerally
as
now
.
But
considering
the
circumstance
of
our
talke
,
to
serue
Christe
in
the
preaching
of
the
gospell
,
is
to
acknowledge
Iesus
Christ
to
be
our
master
,
and
to
win
seruants
&
disciples
vnto
him
alone
,
and
not
to
our
selues
.
To
speake
more
plainly
,
when
you
see
a
teacher
set
vp
a
schole
of
his
owne
to
him selfe
,
to
win
scholars
or
disciples
to
him selfe
,
and
taking
no
care
for
the
catholike
and
vniuersall
church
,
but
rather
labouring
to
purchase
him selfe
many
friends
,
fellowes
,
praysers
and
commenders
of
his
sermons
&
writings
:
him
eschue
you
.
For
beleeue
me
,
that
teacher
serueth
not
the
Lorde
Iesus
Christ
,
but
himselfe
:
he
seekes
not
the
glory
of
the
Redemer
,
but
of
himselfe
:
and
all
his
intent
is
by
all
meanes
to
prouide
for
his
belly
.
And
by
the
name
of
Belly
,
you
must
vnderstand
,
not
only
feasting
and
all
maner
of
deynty
fare
,
but
also
riches
,
vaine
glory
,
and
fame
aboue
other
men
,
whiche
they
are
wont
to
hunt
for
by
all
meanes
eyther
ryght
or
wrong
:
and
so
they
maye
beare
the
bell
,
and
haue
preheminence
amonge
men
,
they
passe
not
for
the
bondes
of
Christen
charity
which
else
they
extoll
with
wondrous
commendacions
.
I
vse
here
two
termes
which
paint
out
the
nature
of
hipocrites
,
and
counterfets
verie
plainly
:
for
they
be
full
of
faire
speech
.
The
Greekes
call
him
faire
spoken
,
which
promiseth
much
in
words
and
performeth
nothing
in
deede
,
and
also
such
a
one
as
if
you
heere
him
,
you
would
say
he
is
more
carefull
of
you
&
your
welfare
than
of
his
owne
,
when
in
the
meane
while
all
his
seeking
is
but
to
pleasure
himselfe
.
With
this
vertue
are
these
belly
flatterers
garnished
(
if
I
may
so
terme
them
to
you
after
the
greeke
fashion
)
which
are
to
be
shunned
more
than
a
dog
or
a
Snake
.
Also
I
vse
another
worde
whiche
signifieth
wel
speaking
,
which
these
counterfetters
are
wont
to
vse
to
set
forth
the
prayses
of
ther
fauorers
:
so
as
they
ought
not
to
be
called
teachers
of
the
gospell
,
but
rather
soothers
of
Princes
&
great
men
.
By
this
meanes
are
they
wont
to
deceiue
men
that
otherwise
are
not
of
euill
disposition
,
and
to
bring
them
to
their
lures
,
or
(
to
speake
more
rightly
)
to
snare
than
in
their
nettes
.
I
know
you
be
wise
,
neuerthelesse
that
forewardnes
of
yours
in
hearing
&
obeying
,
(
for
I
will
not
terme
it
simplicity
)
I
say
that
readinesse
of
yours
to
receiue
whatsoeuer
is
put
vnto
you
,
is
verie
well
knowen
to
all
men
.
Whiche
vertue
I
make
great
account
of
,
so
it
be
matched
with
discretion
:
&
I
am
glad
that
you
be
indued
with
suche
obedientnesse
.
But
I
am
wonderfull
desirous
that
you
should
be
wyse
and
sharpwitted
in
good
things
,
&
simple
&
harmelesse
in
euill
thinges
.
And
although
I
vse
these
warninges
towardes
you
by
vertue
of
myne
office
:
yet
doo
I
not
doubt
,
but
that
god
the
prince
of
peace
will
treade
downe
Satan
vnder
your
feet
,
&
that
shortly
as
I
hope
.
For
surely
that
moste
mercyfull
father
hathe
a
care
of
hys
children
and
will
not
suffer
them
to
be
led
out
of
the
path
of
godlinesse
by
the
Serpentes
deuices
.
And
therefore
I
besech
God
that
the
grace
,
fauour
and
protection
of
our
Lord
Iesus
Christ
may
be
with
you
,
to
defende
you
alwayes
from
the
snares
of
wycked
men
.
Amen
.
This
maner
of
dealing
am
I
wont
to
vse
not
onely
to
maintaine
mutuall
alyance
betweene
the
Greeke
churches
and
yours
,
but
also
too
the
intent
that
this
myne
Epistle
beeing
confirmed
with
so
many
(
as
it
were
)
wryters
,
myght
beare
the
more
sway
with
you
.
For
I
make
so
greate
account
of
the
consent
of
my
brethren
in
my
writinges
,
that
I
do
also
desyre
to
haue
my
doctrine
allowed
by
their
recorde
and
subscription
.
For
it
beseemerh
not
the
meeldnesse
of
an
Apostle
,
to
seeke
but
his
owne
fame
onely
,
and
as
it
were
to
hold
skorne
of
his
other
help
fellowes
.
Howbeit
for
asmuch
as
there
is
greate
peril
in
the
right
performance
of
al
these
thinges
which
I
desire
to
haue
you
warned
of
:
therfore
I
pray
that
the
grace
&
fauour
of
our
god
may
be
with
you
all
.
For
trust
me
,
the
intents
of
the
old
serpent
are
very
secret
,
&
mans
wisedome
without
Gods
spirit
is
not
able
to
serch
them
,
and
much
lesse
to
discouer
them
and
escape
them
.
For
this
cause
I
do
alwaies
in
my
prayers
besech
him
which
is
able
to
stablish
you
,
that
he
will
strengthen
you
accordinge
to
my
Gospell
which
I
preach
among
the
Gentyles
,
&
according
to
the
vttering
of
Iesus
christ
the
heauenly
teacher
whom
the
father
hath
giuen
vs
,
to
dioselse
vnto
all
men
the
secret
whiche
had
bin
vnspoken
of
from
euerlasting
,
but
is
now
made
manifest
,
both
by
the
preaching
of
Christ
our
sauiour
,
and
also
by
the
writings
of
the
prophets
,
and
that
by
the
commaundement
and
euerlasting
ordinance
of
the
euerliuing
God
,
which
would
haue
that
most
holy
mistery
set
forth
to
all
men
,
to
the
ende
that
all
men
should
obey
the
faith
,
acknowledge
the
onely
one
God
the
creator
,
and
imbrace
hys
onely
begotten
sonne
Iesus
Christ
,
whom
the
most
mercifull
father
sent
into
the
world
,
of
purpose
to
set
open
the
goodnesse
and
mercy
of
God
vnto
all
men
.
To
this
onely
wise
God
be
euerlasting
glory
by
the
same
Iesus
Christ
for
euer
and
euer
.
Amen
.
Brother
,
all
these
thinges
are
but
woorldly
visors
,
wherof
superstitious
doctrine
stands
in
nede
,
bycause
it
hath
no
substantiall
grounde
to
rest
vppon
.
But
Christes
Gospell
needeth
not
the
helpes
of
this
woorlde
,
nother
doo
the
preachers
therof
seeke
other
cariers
,
or
ministers
,
than
such
as
are
indued
with
the
feare
of
God
,
&
these
do
they
vse
to
spread
abrode
the
glory
of
the
gospell
.
Therfore
(
to
make
an
end
at
length
)
shak
ye
off
the
statelinesse
of
this
vncleane
world
,
&
imbrace
ye
the
crosse
of
christ
,
&
be
not
ashamed
to
be
the
disciples
of
him
,
who
whereas
he
was
Lorde
of
all
things
,
made
himselfe
a
seruant
for
your
sakes
.
And
I
thanke
you
peculiarly
for
this
your
visiting
of
me
,
and
I
pray
god
to
increase
the
giftes
of
his
spirite
more
&
morein
you
for
this
frendly
courtesie
which
you
haue
shewed
towards
me
.
If
you
visit
me
any
tyme
hereafter
,
you
shal
be
hartely
welcome
.
de
bono
perseuerantiae
Our present age misdemeth things through spite , The age to come wil iudge things more vpright