¶
The
Praelections
of
Edward
Deering
vpon
certeine
of
the
first
Chapters
of
the
Epistle
to
the
Hebrues
.
¶
The
first
Lecture
vpon
the
firste
verse
of
the
first
Chapter
.
1
AT
sundrie
times
,
and
in
diuerse
manners
,
God
spake
in
the
olde
time
to
our
fathers
by
the
prophets
:
in
these
last
dayes
he
hath
spoken
vnto
vs
by
his
sonne
.
AT
sundry
times
&
in
diuers
maners
.
&c.
Beggerlie
Elements
.
Nothing
else
in
earth
,
nothing
vikler
earth
,
nothing
in
heauen
,
nor
in
the
Now
touching
the
author
of
this
Epistle
,
who
Now
for
the
time
in
which
it
was
written
,
it
is
certein
it
was
in
the
apostles
dayes
.
For
if
it
had
bene
after
the
destruction
of
Ierusalem
,
threatning
so
oft
the
anger
of
God
to
those
who
would
despise
his
Now
,
as
briefly
as
I
can
,
I
will
shewe
you
the
To
day
if
you
will
heare
his
voice
&c.
Therefore
by
the
Prophet
commended
to
vs
as
our
only
prophet
.
Last
of
all
,
the
nature
of
the
worde
,
agreable
onely
to
his
person
,
maketh
that
he
is
our
prophet
alone
:
and
thus
he
endeth
this
treatie
.
Of
his
priesthood
Now
let
vs
come
to
the
text
.
I
tolde
you
firste
the
Apostle
proueth
the
excellencie
of
the
person
of
Christ
,
God
and
man
.
In
this
first
Chapter
hee
proueth
his
Godhead
,
and
beginneth
thus
.
Many
times
&c.
In
this
first
verse
,
setting
downe
the
generall
proposition
of
the
whole
Epistle
,
that
God
hath
now
made
knowen
vnto
vs
all
our
saluation
in
his
sonne
Christ
,
naming
him
,
Sonne
,
that
these
titles
after
attributed
vnto
him
,
might
appeare
more
to
Many
times
,
and
after
diuerse
sortes
&c.
Out
of
this
verse
,
first
let
vs
note
and
consider
well
,
touching
this
doctrine
which
we
are
taught
by
Christe
,
the
certeintie
of
it
,
which
is
first
in
the
authour
,
who
is
God
himself
,
euen
the
same
God
of
our
fathers
,
which
so
many
times
and
ways
spake
euer
by
his
Prophets
:
euen
he
in
an
assured
trueth
,
hath
also
spoken
by
his
sonne
.
Thus
giuing
the
authoritie
of
the
word
of
Christe
to
God
the
father
,
that
it
might
be
confessed
true
,
and
to
take
away
al
vaine
quareling
of
contentious
men
,
who
vnder
pretence
of
the
name
of
God
,
would
easily
haue
disputed
against
our
sauiour
Christ
,
and
saide
:
We
know
God
is
true
,
and
he
spake
to
Moses
,
he
spake
to
the
Prophets
,
this
man
speaketh
of
himself
,
and
we
wil
not
heare
him
.
To
stop
this
offence
,
though
the
Apostle
might
haue
giuen
the
authoritie
of
his
word
,
euen
to
the
person
of
Christ
himselfe
,
yet
he
would
not
,
but
said
thus
:
God
spake
by
him
.
Another
profe
for
the
certeintie
of
his
word
,
is
,
that
he
spake
by
his
sonne
:
in
whiche
name
God
sealed
it
vnto
him
,
to
be
his
sufficient
witnesse
in
the
world
euen
as
him self
had
spoken
with
a
voice
of
glorie
:
This
is
my
beloued
sonne
in
whom
I
am
wel
pleased
,
he
are
Now
as
our
sauiour
Christ
is
our
certeine
teacher
of
vndoubted
truth
:
so
how
farre
this
truth
is
taught
by
him
,
appeareth
also
in
the
wordes
:
Many
times
,
many
wayes
,
by
many
Prophets
,
of
olde
,
to
our
forefathers
.
Of
all
these
we
must
set
the
contrariotie
in
our
sauiour
Christ
,
that
God
spake
by
him
,
not
many
times
reuealing
his
will
by
measure
,
nowe
some
,
then
more
:
but
once
he
hath
sent
him
filled
with
all
measure
of
wisedome
and
vnderstanding
.
And
before
,
God
spake
many
wayes
,
either
by
Angels
,
or
by
the
cloude
,
or
betweene
the
Cherubims
,
or
by
Vrim
,
or
by
visions
,
or
by
dreames
:
but
now
he
hath
spoken
one
way
,
euen
by
Christ
made
our
brother
,
with
the
voyce
of
a
man
,
in
the
middes
of
the
Congregation
plaine
and
euident
in
all
mens
hearing
:
and
all
varietie
shall
ceasse
for
euermore
.
Likwise
,
before
God
spake
by
many
prophets
,
now
he
doth
not
so
,
but
hath
sent
his
sonne
alone
in
sted
of
all
,
that
all
his
people
should
heare
him
,
Likewise
those
times
they
are
olde
and
past
,
but
the
time
of
Christes
teaching
passeth
not
,
but
is
for
euer
.
And
that
was
to
the
fathers
,
men
of
diuers
calling
,
but
this
is
to
vs
al
of
one
condition
.
So
this
the
Apostle
teacheth
,
that
Christe
alone
,
once
euen
in
the
dayes
of
his
life
,
after
one
manner
and
fourme
hath
preached
vnto
vs
all
that
Gospell
,
which
eternally
shal
be
the
power
of
his
heauenly
father
,
to
saue
all
which
doe
beleeue
.
Nowe
let
vs
marke
first
the
agreement
,
&
then
these
differences
,
manifestly
to
be
seene
betweene
Let
him
speake
as
the
word
of
God
.
For
this
couenant
God
hath
made
with
al
his
seruants
,
euen
as
the
Prophet
Esaie
saith
:
My
spirite
which
is
vpon
thee
,
&
my
words
which
I
haue
put
in
thy
mouth
,
shal
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seede
,
nor
out
of
the
mouth
of
thy
seedes
seede
,
from
henceforth
▪
euen
for
euer
.
And
in
deede
,
whose
words
else
should
diuide
betweene
the
marrowe
&
the
bones
,
but
his
onely
,
who
alone
searcheth
the
Nowe
let
vs
see
the
differences
here
spoken
of
betwene
our
Sauiour
Christ
and
all
other
prophets
,
And
this
is
twise
after
expresly
noted
by
the
Apostle
himselfe
,
as
in
the
ninth
chapter
,
Now
at
the
latter
end
,
Christ
hath
beene
once
reuealed
.
And
in
the
xii
.
chapter
,
Yet
once
will
I
strike
,
not
onely
the
earth
,
but
the
heauens
also
.
And
this
it
is
whiche
sainct
Iude
saith
of
the
christian
faith
,
that
once
it
was
giuen
to
the
saints
,
which
,
once
,
doth
mean
the
time
of
Christ
in
earth
,
for
so
he
saith
,
it
was
by
his
sonne
.
For
though
the
Apostle
yet
vnderstoode
not
all
,
and
the
spirit
was
after
giuen
them
,
yet
the
same
Spirite
did
but
more
lighten
them
in
such
things
as
Christ
had
also
taught
them
.
By
this
we
learn
boldly
to
refuse
it
,
&
account
it
as
bastard
doctrine
,
whatsoeuer
is
sprong
vp
since
,
&
commeth
vnder
the
warrant
of
a
mortall
man
,
as
namely
the
idolatries
of
that
mightie
king
and
priest
,
Prete
Giam
,
of
the
Abizannes
in
Africa
:
and
the
idolatrie
of
the
great
Cam
,
king
and
priest
of
the
Tartarians
in
Asia
:
and
the
idolatries
of
Ismael
,
king
and
priest
of
the
Persians
:
and
the
idolatries
of
Mahomet
,
king
and
priest
of
the
Sarasins
:
and
the
idolatries
of
the
Pope
and
Papall
men
,
this
day
kings
and
priestes
,
as
proude
as
the
other
.
And
of
these
what
sects
soeuer
haue
sprong
of
Homares
or
Halys
,
Cuselbasoe
or
Casaboe
,
of
decrees
&
decretalls
,
Thomists
or
Scotists
,
white
friers
or
black
,
that
eternall
Gospell
,
as
they
called
it
,
more
then
300.
yeares
since
deuised
at
Paris
:
the
reuelations
of
S.
Brigitt
:
all
other
doctrines
and
expositions
,
we
must
cast
them
away
,
so
many
as
came
not
in
the
warrant
of
our
Sauiour
Christ
once
preaching
vpon
earth
,
which
because
it
was
once
,
it
confuteth
all
after
it
,
and
abrogateth
all
before
it
,
which
had
diuersitie
of
time
,
as
the
Apostle
himselfe
gathereth
.
ca.
12.
27.
The
second
difference
,
that
the
doctrine
of
Christ
The
third
difference
here
,
is
,
that
that
was
old
,
&
therefore
abolished
:
for
it
cannot
be
but
that
which
The
fourth
difference
,
is
,
in
the
fathers
with
whom
The
fifte
difference
is
,
that
God
then
spake
by
his
Prophets
,
now
by
his
sonne
,
by
Prophets
meaning
In
these
last
times
,
meaning
the
daies
in
which
this
gospel
is
preached
,
which
also
the
Apostles
and
Prophets
call
the
end
of
the
world
,
and
last
dayes
:
It
hath
this
name
,
bothe
for
because
in
comparison
of
the
age
of
the
world
,
these
dayes
shall
be
but
few
:
and
also
for
that
the
will
of
God
is
finally
reuealed
in
his
sonne
Christe
,
who
shall
inherite
the
glorie
,
to
be
our
Prophet
from
the
day
,
in
which
first
his
father
sealed
him
to
that
office
,
euen
to
the
latter
end
.
And
thus
much
of
this
first
verse
.
Now
let
vs
pray
to
almightie
God
our
heauenly
father
,
who
hath
so
loued
vs
,
that
hee
gaue
his
only
begotten
sonne
,
to
lead
vs
in
the
way
of
truth
,
to
saue
vs
from
the
bondage
of
death
,
and
to
sacrifice
his
owne
bodie
for
the
raunsome
of
our
sinnes
,
that
for
his
sake
we
may
bee
strengthened
with
the
grace
of
his
holie
spirite
,
to
heare
his
word
&
kepe
it
,
that
we
may
in
a
good
time
and
happie
issue
of
our
wayes
be
blessed
by
him
,
who
is
our
onely
Sauiour
,
to
whome
with
the
father
and
the
holie
Ghoste
be
honour
and
glorie
for
euer
.
¶
The
second
Lecture
vpon
the
second
and
third
verses
.
2
WHome
he
hath
made
heire
of
all
things
by
whome
also
he
made
the
worldes
.
3
Who
beeing
the
brightnesse
of
the
glorie
,
and
the
ingraued
forme
of
hi●…
person
,
and
bearing
vp
all
thinges
by
his
mightie
woorde
,
ba●…
by
him selfe
purged
our
sinnes
,
and
sitteth
at
the
right
hand
of
the
maiestie
in
the
highest
places
.
WE
haue
heard
howe
the
Apostle
hath
taught
,
that
our
Sauiour
Christe
the
sonne
of
God
hath
beene
once
sent
vnto
vs
an
eternall
Prophet
,
to
teach
vs
all
thinges
which
GOD
hath
done
for
our
saluation
,
&
through
the
preaching
of
the
gospel
to
sanctifie
vs
all
vnto
him
:
that
him
alone
we
should
acknowledge
to
be
our
leader
vnto
eternall
life
.
Now
the
Apostle
beginneth
to
proue
this
singular
glorie
to
belong
onely
to
Christe
,
which
he
doeth
by
setting
out
a
full
and
large
description
of
him
▪
in
which
,
as
I
sayd
,
he
proueth
him
to
be
eternall
God
.
Firste
,
by
his
rule
ouer
all
creatures
,
verse
.
2.
Then
by
the
glorie
of
his
owne
person
.
Thirdly
,
by
his
great
power
.
Fourthly
,
by
his
benefite
bestowed
vpon
vs
.
Fiftely
,
by
his
glorie
purchased
to
him selfe
,
verse
.
3.
Sixtly
,
by
comparison
with
Angels
,
verse
4
:
whiche
comparison
he
maketh
in
manie
pointes
,
as
shall
appeare
in
the
residue
of
the
chapter
.
The
rule
of
Christ
ouer
all
creatures
,
he
sheweth
in
this
,
That
he
is
heire
of
all
,
and
created
all
.
By
heire
of
all
:
meaning
,
howe
in
the
person
of
a
mediatour
he
hath
restored
all
,
as
in
the
person
of
the
sonne
,
he
was
the
wisedome
of
God
to
make
all
.
And
therefore
called
the
heire
,
because
he
restored
not
the
worlde
,
but
by
redeeming
it
,
and
purchasing
it
vnto
himselfe
,
according
as
God
the
Father
had
giuen
it
to
be
a
recompence
of
his
worke
,
in
whiche
respect
it
is
said
,
that
God
appointed
him
heire
of
all
things
.
This
our
Sauiour
taught
vs
,
when
he
say
de
:
All
power
is
giuen
vnto
mee
in
heauen
,
and
in
earth
.
And
all
things
the
father
hathe
are
mine
:
Not
onely
earthly
things
,
but
also
heauenly
:
For
of
the
graces
of
the
spirite
he
saith
also
,
He
shal
glorifie
me
,
and
take
of
mine
,
and
giue
it
vnto
you
.
The
Apostle
addeth
the
seconde
note
of
this
authoritie
.
That
by
him
the
world
was
made
.
And
without
him
nothing
was
made
,
what
so
euer
was
made
:
Then
if
all
creatures
were
by
him
,
himselfe
was
vncreate
,
and
onely
creator
of
all
that
is
,
that
we
might
boldely
giue
him
the
glorie
of
the
father
Almightie
,
maker
of
heauen
and
earth
.
And
this
is
notably
set
out
by
S.
Paul
in
the
first
chapter
to
the
Colossians
,
where
he
saith
:
He
created
all
thinges
,
in
heauen
and
earth
,
visible
&
inuisible
,
whether
they
be
thrones
,
dominions
,
principalities
,
or
powers
,
all
things
were
made
by
him
:
of
which
,
it
must
needes
followe
,
euen
as
S.
Paule
also
concludeth
,
that
he
is
God
aboue
all
.
The
second
thing
wherein
Christ
is
here
exalted
,
is
the
glorie
of
his
person
.
First
,
that
he
is
the
brightnesse
of
his
fathers
glorie
,
whiche
title
is
absolutely
giuen
him
,
as
essentiall
vnto
the
sonne
of
God
,
not
The
worde
,
not
according
to
the
time
,
in
which
creatures
haue
bene
,
but
an
essentiall
worde
before
all
creatures
.
In
the
beginning
saith
he
,
was
the
worde
,
and
the
word
was
with
God
.
But
of
this
mysterie
I
ceasse
to
speake
.
For
we
cannot
knowe
it
,
our
tongues
cannot
speake
it
.
And
these
verie
wordes
whiche
I
nowe
vse
,
or
any
man
can
vse
of
Gods
maiestie
,
thinke
not
that
their
sense
and
meaning
is
according
to
Gods
nature
,
they
are
onely
helpes
of
our
weakenesse
,
that
by
them
our
faith
might
be
quickened
in
a
spirituall
understanding
,
otherwise
all
the
woordes
in
the
worlde
,
cannot
expresse
the
least
part
of
the
liuing
God
.
Touching
vs
,
he
is
called
the
brightnesse
of
his
fathers
glori●…
,
many
wayes
,
as
,
because
in
our
nature
he
shewed
foorth
the
liuely
countenaunce
of
his
father
,
in
all
fulnesse
of
grace
and
trueth
,
and
because
in
the
power
of
his
worde
,
hee
wrought
mightily
in
all
creatures
,
and
againe
expressely
Sainct
Paule
calleth
him
The
image
(
which
is
the
shining
brightnesse
)
of
God
,
in
No
man
hath
seene
GOD
at
any
time
:
that
onely
begotten
sonne
,
who
is
in
the
bosome
of
his
father
,
he
hath
reuealed
him
.
The
second
thing
here
attributed
to
him
,
is
,
that
he
is
the
ingrauen
fourme
of
the
person
of
his
father
,
noting
hereby
the
vnitie
of
substance
,
as
in
whome
the
fulnesse
of
the
Godhead
dwelt
bodilie
.
Euen
as
Saint
Paule
doeth
also
call
him
,
the
image
of
God
:
distinguishing
him
by
this
name
from
all
shadowes
and
figures
,
like
as
this
Apostle
vseth
the
woorde
in
the
tenth
chap.
And
here
expressely
he
addeth
ingrauen
,
aboue
all
the
figures
in
the
lawe
,
the
Ephod
,
the
Vrim
,
or
the
Arke
it selfe
,
shewing
the
excellencie
that
is
in
Christe
.
The
third
title
of
honour
here
giuen
vnto
Christ
that
he
heareth
vp
all
things
with
his
mightie
word
.
In
the
metaphore
of
bearing
,
after
the
manner
of
the
Prophets
,
no
doubt
he
meaneth
,
the
nourishment
and
preseruation
of
all
things
in
the
state
that
God
hath
giuen
them
,
which
is
the
prouidence
watching
ouer
al
his
woorkes
.
Now
this
beeing
knowen
to
be
the
work
of
the
liuing
God
,
That
in
him
we
liue
,
we
moue
,
we
are
,
Forthly
,
he
extolleth
the
person
of
Christ
by
the
greatnesse
of
his
benefites
bestowed
vpon
man
,
in
By
him selfe
hauing
purged
our
sinnes
,
put
in
here
as
a
Parenthesis
,
because
it
sheweth
the
way
how
Christe
purchased
that
excellent
dignitie
,
to
sit
at
the
right
hand
of
his
father
,
wherof
after
he
speketh
.
In
that
he
saith
:
purged
our
sinnes
:
expresly
hee
warranteth
his
Godhead
.
For
what
creature
could
haue
done
so
excellent
a
worke
?
The
Iewes
could
not
be
ignorant
,
but
though
a
man
were
as
great
as
Adam
:
yet
Adam
,
when
sinne
rested
on
him
,
it
draue
him
out
of
Paradise
,
yea
,
though
a
man
could
be
as
pure
as
an
Angel
,
yet
the
Angels
,
when
they
sinned
,
and
kept
not
their
first
order
,
their
sinne
weyed
them
into
the
Lord
God
our
righteousnesse
.
The
fifte
thing
wherein
Christe
is
here
extolled
,
he
sitteth
on
the
right
hande
of
high
maiestie
:
Noting
hereby
,
that
God
the
father
hath
taken
him
vp
into
his
glorie
,
so
that
he
sitteth
in
power
and
maiestie
,
equall
with
his
father
,
and
this
is
plaine
in
that
he
calleth
it
the
right
hand
of
highest
maiestie
.
And
the
scripture
sheweth
this
end
of
it
,
till
I
make
thine
enimies
thy
footestoole
:
shewing
that
this
is
the
power
of
God
in
him
,
to
sitte
at
the
right
hand
of
God
.
And
thus
muche
of
the
woordes
of
the
Apostle
,
in
this
,
magnifying
the
person
of
our
Sauiour
Christ.
Now
a
litle
further
we
will
examine
the
words
and
applie
them
more
particularly
to
our
instruction
.
In
that
it
is
saide
firste
,
God
made
him
heire
of
all
.
So
that
we
see
,
howe
these
woordes
of
the
Apostle
We
must
learne
,
of
our selues
we
haue
nothing
:
but
beeing
ingraffed
in
him
,
we
are
owners
of
all
thinges
.
In
mine
owne
right
I
am
naked
and
voyde
of
all
,
I
haue
no
meate
to
feede
my
hungrie
bodie
,
no
drinke
to
comfort
my
faint
and
thirstie
spirite
,
no
cloathes
to
keepe
me
warme
,
no
house
to
harbour
mee
,
I
am
to
take
no
profite
of
any
creature
,
nor
no
pleasure
in
the
sight
of
the
Sunne
.
For
the
earth
is
the
Lord
Iesu
Christes
,
and
all
that
is
in
it
.
I
may
haue
from
man
my
warrant
here
in
earth
,
that
my
house
is
mine
,
and
my
lande
is
mine
,
and
he
is
a
theefe
and
a
robber
that
taketh
it
from
mee
.
But
all
the
men
in
the
worlde
cannot
giue
me
my
possession
before
the
liuing
God
,
but
onely
his
Sonne
Christ
,
who
is
Heire
of
all
.
And
I
am
a
theefe
and
a
robber
,
if
before
God
I
claime
any
other
right
in
it
.
Then
,
that
our
hands
may
be
our
owne
:
our
goods
our
own
:
our
seruants
,
our
wiues
,
our
children
,
ours
:
Let
vs
be
Christes
,
that
in
him
we
may
haue
the
good
assurance
of
all
our
substance
.
Take
not
thy
meate
,
but
as
the
gift
of
Christ
,
who
hath
sanctified
it
vnto
thee
,
nor
any
thing
thou
hast
but
with
thankesgiuing
to
Christ
that
hathe
sanctified
it
for
thee
:
if
thou
doest
,
thou
art
an
intrudour
,
into
the
right
,
not
of
a
mortal
man
,
but
of
the
sonne
of
God
:
and
thou
shalt
be
sure
the
recompence
of
the
iniuries
that
thou
hast
done
,
will
fall
vppon
thee
:
and
thou
shalt
know
what
it
is
,
so
to
dishonor
thy
God
.
But
contrariwise
,
if
I
know
my self
by
faith
made
a
member
of
Christe
,
and
his
right
is
mine
in
the
creatures
of
the
worlde
,
and
in
his
name
,
and
to
his
glorie
I
vse
them
,
whatsoeuer
God
hath
giuen
mee
in
the
dayes
of
my
pilgrimage
,
the
profite
of
it
is
mine
,
I
may
vse
it
to
my
necessitie
,
and
the
pleasure
of
it
is
mine
,
I
may
vse
it
to
my
delight
.
If
my
garments
be
silke
,
I
may
put
them
on
.
If
my
table
be
furnished
with
sortes
of
meate
,
I
may
eate
what
my
stomach
craueth
.
If
I
haue
fieldes
pleasant
and
delectable
,
I
may
walkein
them
.
If
I
haue
orchards
of
great
delight
,
I
may
eate
the
fruit
of
them
.
Nay
,
I
will
say
more
,
that
their
condemnation
may
be
iust
which
loue
not
the
Lord
Iesus
.
If
thy
dogges
will
hunt
the
beastes
of
the
fielde
:
or
thy
hauke
will
kill
the
birdes
of
the
aire
,
thou
mayst
vse
the
delight
of
Gods
creatures
.
I
meane
so
farr
as
the
state
of
Gods
people
,
in
common
wealthes
,
which
he
hath
ordeyned
,
doth
permit
to
euerie
one
,
for
his
holy
recreation
and
pleasure
,
who
walketh
faithfully
in
his
calling
,
to
the
glorie
of
God
,
and
profite
of
his
people
.
I
do
not
iustifie
the
shamefull
abuse
of
the
worlde
,
which
hath
carried
away
the
christian
libertie
into
carnall
wantonnesse
.
I
allowe
them
not
,
which
wil
needs
weare
silke
,
and
are
not
able
to
buy
cloth
:
or
those
,
whiche
so
giue
ouer
themselues
to
vanitie
,
that
the
day
is
to
short
to
make
them
pastime
,
except
they
watche
the
night
at
cardes
and
dice
,
and
riotous
dauncing
,
with
suche
men
I
meddle
not
,
but
in
their
sinne
in
which
I
find
them
,
in
it
I
leaue
them
.
I
speake
onely
of
the
goodnesse
of
God
vnto
his
Saincts
,
what
recreation
God
hath
giuen
in
their
wearie
life
.
And
where
it
is
further
saide
,
All
things
were
made
by
Christ
,
we
may
boldly
conclude
,
that
no
man
hath
power
ouer
his
creatures
,
but
they
must
serue
their
creator
.
What
haue
I
to
doe
with
another
mannes
worke
?
God
hath
appointed
his
creatures
a
vse
,
in
it
they
are
holie
.
If
thou
wilt
set
them
another
law
,
thou
prophanest
thy selfe
in
them
.
When
S.
Paule
had
saide
that
to
forbid
meates
was
the
doctrine
of
deuils
,
he
proueth
it
by
this
reason
:
because
God
created
them
to
be
receiued
with
thankesgiuing
.
If
God
created
them
,
who
will
exalt
him selfe
to
be
Lord
ouer
them
?
If
God
appointed
them
to
be
receiued
,
who
shall
say
Further
,
in
that
,
that
it
is
saide
in
the
third
verse
,
That
Christ
is
the
brightnes
of
glorie
,
&
ingrauen
fourme
of
the
substance
of
his
father
.
Let
vs
marke
well
why
the
God
approued
him
thervnto
by
many
signes
and
miracles
,
&
mightie
workes
.
And
in
deed
the
father
himself
with
a
voice
of
excellent
glorie
,
approued
him
out
of
the
clowd
,
&
his
voice
was
heard
,
This
is
my
beloued
sonne
heare
him
.
And
all
this
was
,
that
Christe
alone
might
by
him self
he
hath
purged
our
sinnes
.
I
do
not
doubt
but
you
knowe
how
Christ
hath
purged
our
sinnes
,
and
the
more
you
know
it
,
I
am
sure
you
are
the
more
glad
to
heare
it
,
&
for
this
confort
that
we
haue
all
in
it
,
I
thought
euen
my
duty
to
make
some
rehearsall
of
it
.
Thus
therefore
we
are
taught
,
and
thus
we
doe
beleeue
.
Our
Sauiour
Christ
being
the
eternall
sonne
of
God
,
through
the
work
of
the
holy
ghost
was
made
man
of
the
virgin
Marie
,
and
borne
without
originall
sinne
,
and
by
the
same
spirit
filled
still
his
manhood
more
and
more
with
grace
,
till
the
fulnesse
of
all
righteousnesse
was
within
him
,
that
so
his
manhood
might
inherit
saluation
,
according
to
the
promisse
:
Do
this
,
and
thou
shalt
liue
.
But
hitherto
,
as
he
is
And
this
thing
he
hath
also
done
.
For
being
righteous
,
pure
,
holie
,
and
without
spot
,
the
sinne
that
abounded
,
he
tooke
it
all
vpon
him
,
and
deathe
that
reigned
,
he
submitted
him selfe
vnto
it
,
and
went
as
despised
among
men
,
in
shame
,
in
ignominie
,
in
affliction
of
the
flesh
,
for
the
sinne
of
our
bodies
:
and
in
anguishe
of
spirite
,
in
mourning
and
in
sorrowe
,
to
beare
the
sinnes
of
our
soules
:
before
GOD
,
feeling
the
heauinesse
of
his
wrathe
,
whiche
was
the
sting
of
death
and
condemnation
:
and
before
man
,
shewing
the
signes
of
it
vpon
a
cursed
crosse
,
in
agonies
,
bloudie
sweates
,
and
in
wofull
crying
according
to
the
sense
and
feeling
of
sorrowe
that
was
vppon
him
.
And
all
this
he
endured
,
not
vnwillingly
,
for
then
he
had
done
nothing
,
but
with
exceeding
ioy
of
heart
,
that
he
had
found
out
the
miserie
,
in
whiche
he
might
seale
it
,
howe
muche
he
loued
his
father
,
and
make
it
manifest
,
howe
he
loued
vs
.
So
went
he
willingly
vnto
death
:
and
that
he
might
satisfie
the
iustice
of
his
father
,
and
purge
the
sinnes
of
his
people
,
with
all
his
heart
he
gaue
his
bodie
vnto
the
crosse
,
and
his
soule
a
sacrifice
for
our
sinne
,
which
obedience
was
accepted
of
his
father
the
iust
punishment
of
all
sinne
,
and
full
redemption
of
all
his
elect
.
And
this
the
Apostle
here
meaneth
,
when
he
sayth
,
that
by
himselfe
he
purged
our
sinnes
.
And
because
he
saith
,
by
himselfe
he
purged
our
sinnes
,
in
this
we
see
a
cleare
discharge
giuen
to
the
Tabernacle
,
and
all
the
sacrifices
at
the
doore
of
it
:
not
one
of
them
purged
sinne
.
And
though
some
wee
called
sinne
offeringes
,
and
the
sinnes
of
the
people
in
such
sacrifices
were
saide
to
be
forgiuen
:
yet
they
had
that
name
and
calling
,
not
according
to
the
merite
of
the
woorke
,
but
according
to
the
vertue
of
the
thing
they
signified
,
euen
as
the
Lordes
supper
is
called
the
communion
of
the
bodie
of
Christe
,
and
baptisme
is
saide
to
bee
the
washing
away
of
our
sinnes
,
not
in
trueth
of
the
thing
,
but
in
mysterie
of
the
signe
.
The
phrase
being
so
vsed
for
more
assurance
and
warrant
of
the
promise
:
not
to
carrie
the
grace
of
God
from
our
sauiour
Christ
and
his
spirit
,
to
the
dumbe
elements
of
bread
or
water
.
And
if
the
Iewes
are
here
instructed
,
to
leaue
their
vaine
trust
and
confidence
in
the
lawe
,
and
to
knowe
that
the
forgiuenesse
of
their
sinnes
was
not
in
meates
&
drinkes
,
and
diuerse
washings
and
carnall
rites
of
the
temple
,
nor
in
the
bloud
of
Goates
and
Calues
,
or
in
the
ashes
of
an
heifer
,
sprinckling
them
which
are
vncleane
,
but
onely
in
the
precious
bloud
shed
and
the
bodie
crucified
of
Iesus
Christ
:
notwithstanding
all
these
ordinaunces
were
giuen
them
of
God
,
what
could
our
fathers
say
,
who
sawe
the
Lawe
abrogate
,
the
temple
pulled
downe
,
the
lande
prophaned
,
the
Iewes
scattered
,
the
wordes
of
faith
preached
,
and
that
they
should
glorie
in
nothing
,
but
in
the
Crosse
of
Iesu
Christ
?
what
could
they
say
,
either
Tertullian
But
heere
,
some
man
by
a
subtile
enimie
may
bee
easily
deceiued
,
who
will
saye
:
All
this
neede
not
,
they
attribute
not
the
forgiuenesse
of
sinnes
to
the
popes
pardons
,
or
to
any
masses
,
but
to
Christ
alone
.
The
Pope
and
masses
are
onely
the
applying
of
the
fruit
of
Christes
death
vnto
vs
.
If
it
were
thus
,
yet
what
is
become
of
building
religious
houses
,
of
pilgrimage
,
of
numbering
many
prayers
,
of
their
holie
orders
,
their
garments
,
their
fasting
,
&
c
?
All
these
they
let
sink
in
their
own
shame
with
out
defence
,
for
these
applied
not
the
death
of
Christ
vnto
vs
,
but
in
the
merite
of
the
worke
they
were
commended
.
But
as
these
haue
no
colour
of
good
defence
,
so
the
excuse
of
the
other
is
very
vaine
:
for
how
say
they
that
the
pope
or
priests
applie
the
me
rites
of
Christ
,
seeing
this
application
cannot
stand
,
by
their
owne
confession
,
without
a
real
sacrificing
of
Christ
?
For
saith
not
the
Apostle
here
,
that
Christ
did
it
by
him selfe
?
not
onely
making
Christe
the
woorke
but
also
the
woorkman
,
the
price
and
the
chapman
,
the
sacrifice
&
sacrificer
,
not
al
the
world
can
giue
any
other
recompence
for
sinne
but
him
:
nor
all
the
world
can
giue
him
but
him self
,
as
both
more
plainly
we
shall
heare
afterwarde
.
And
here
is
expressely
saide
,
that
he
did
it
by
him selfe
,
with
as
great
warrant
giuing
vnto
him
the
doing
as
the
thing
done
.
As
wel
and
with
as
litle
sinne
we
may
choose
another
sacrifice
as
another
sacrificer
.
For
by
the
same
worde
of
God
bothe
are
giuen
to
him
a
like
.
And
as
there
is
not
mentioned
any
other
thing
that
euer
could
be
offered
,
so
there
is
not
named
any
other
person
that
euer
could
offer
this
.
But
as
he
is
alone
our
king
,
and
alone
spoiled
principalities
and
powers
vpon
his
crosse
:
so
he
is
alone
our
priest
,
and
alone
he
sacrificed
vp
his
bodie
once
for
all
.
Now
where
it
followeth
in
the
Apostles
words
:
That
he
sitteth
at
the
right
hand
of
high
maiestie
:
we
must
first
marke
the
change
of
wordes
,
where
it
is
vsually
saide
:
he
sitteth
on
the
right
hand
of
God
.
Here
God
hath
highly
exalted
him
,
and
giuen
him
a
name
aboue
all
names
.
Thou
shalt
make
vnto
thy selfe
no
grauen
image
,
nor
the
likenes
of
any
thing
that
is
in
heauen
aboue
,
or
in
earth
beneath
,
or
in
the
water
vnder
the
earth
.
Let
vs
giue
our
obedience
,
and
confesse
that
God
is
incomprehensible
,
not
like
to
any
thing
which
possibly
our
bodilie
eyes
can
see
.
And
let
vs
not
seeke
vaine
pretences
,
that
we
might
committe
sinne
and
see
it
not
:
to
say
,
I
will
make
it
for
a
remembraunce
,
or
the
more
to
stirre
vp
our
mindes
:
make
it
howe
thou
wilt
,
the
precept
is
broken
,
which
saith
:
thou
shalt
not
make
it
.
And
be
thou
well
assured
,
as
long
as
S.
Paules
wordes
shall
be
truer
then
thine
,
so
long
it
shall
stand
,
that
if
thou
do
make
any
similitude
in
the
worlde
,
to
represent
God
:
Thou
hast
now
turned
the
trueth
of
God
into
a
lie
,
&
changed
the
glorie
of
the
incorruptible
God
,
to
the
likenes
of
the
image
of
a
corruptible
creature
:
and
if
accordingly
God
giue
thee
vp
to
a
reprobate
sense
for
this
pride
in
thine
owne
wisedome
,
he
doth
with
thee
but
as
he
did
with
thy
forefathers
:
&
therfore
take
heede
.
The
cause
why
the
Scripture
attributeth
vnto
God
eares
,
and
eyes
,
and
hands
,
and
feete
:
it
is
because
we
are
not
able
yet
to
comprehende
any
thing
of
Gods
maiestie
,
&
therfore
the
holie
Ghost
applieth
speach
to
our
infirmitie
,
that
we
might
by
these
woordes
:
the
Lord
seeth
,
heareth
,
kepeth
,
and
ruleth
al
things
,
that
in
him
we
might
boldly
trust
.
Let
not
vs
carrie
away
this
great
goodnesse
of
God
into
rebellion
,
to
leaue
his
glorie
whiche
we
see
onely
by
faith
,
and
make
him
handes
and
feete
and
gray
haire
,
like
vnto
a
wretched
bodie
that
is
consumed
with
yeares
.
But
the
time
is
past
.
Let
vs
pray
that
it
would
please
God
our
heauenly
father
,
to
humble
our
hearts
vnder
the
mightie
power
of
his
sonne
Christ
,
that
wee
may
feare
,
loue
,
and
obey
him
:
reioycing
in
the
excellencie
of
glory
that
he
hath
giuen
vnto
vs
,
who
is
the
sonne
of
God
:
and
the
Lord
increase
in
vs
our
faith
and
hope
,
that
in
the
assurance
of
Gods
loue
,
our
consciences
may
be
at
peace
,
and
in
the
reuelation
of
Gods
glorie
our
hearts
may
be
filled
with
ioy
in
the
Lord
:
which
we
beseech
God
to
graunt
vnto
vs
,
euen
for
his
sonnes
sake
our
only
mediatour
and
aduocate
.
Amen
.
¶
The
third
Lecture
vpon
the
4.
5.
6.
and
7.
verses
.
4
And
is
made
so
much
more
excellent
then
the
Angels
,
in
as
much
as
he
hath
obteyned
a
more
excellent
name
then
they
.
5
For
vnto
which
of
the
Angels
said
he
at
any
time
?
Thou
art
my
sonne
,
this
day
begat
I
thee
.
And
againe
:
I
wil
be
his
father
,
and
he
shall
be
my
sonne
.
6
And
againe
:
when
he
bringeth
in
his
first
begotten
sonne
into
the
worlde
,
he
saith
:
And
let
all
the
Angels
of
GOD
worship
him
.
7
And
of
the
Angels
,
he
saith
:
He
maketh
his
spirits
his
messingers
,
and
his
ministers
a
flame
of
fire
.
IN
these
wordes
(
as
I
tolde
you
)
the
Apostle
beginneth
to
set
out
the
person
of
our
sauiour
Christ
,
by
comparison
with
Angels
,
and
this
comparison
he
maketh
in
many
pointes
,
as
wee
shall
heare
:
that
the
more
cleare
wee
see
it
,
tho
more
effectually
we
might
confesse
his
high
Godhead
,
and
therefore
aboue
all
thinges
,
to
set
him
alone
:
called
in
the
new
testament
,
the
high
Prieste
,
and
Prophet
,
and
King
of
his
people
.
And
the
first
comparison
here
made
,
is
of
the
first
title
before
giuen
him
:
that
he
is
the
naturall
sonne
of
God
,
begotten
of
the
substance
of
his
father
,
whereby
he
must
needs
be
one
and
equall
with
his
father
:
which
name
,
as
no
Angel
hath
it
,
so
no
Angel
is
to
be
compared
to
him
.
That
thus
the
Apostle
taketh
the
name
of
Sonne
,
according
to
the
dignitie
of
nature
,
it
is
plaine
in
his
owne
wordes
,
saying
:
And
is
made
so
much
more
excellent
&c.
verse
.
4.
making
his
excellencie
according
to
his
name
,
&
his
name
according
to
his
excellencie
.
For
otherwise
,
the
name
of
the
sonne
of
God
,
may
be
giuen
to
euery
one
of
vs
:
as
God
calleth
Israel
his
first
borne
,
and
all
the
elect
the
sonnes
of
God
:
So
the
magistrates
are
sonnes
of
God
:
and
the
Angels
also
the
sonnes
of
God
,
but
we
by
adoption
&
grace
:
the
magistrate
,
because
he
executeth
the
iudgement
of
the
Lord
:
the
Angels
,
by
creation
:
none
of
vs
according
to
the
worthinesse
of
our
owne
nature
.
But
by
nature
,
substance
,
eternitie
,
as
the
Apostle
here
meaneth
,
there
is
none
the
sonne
of
God
,
but
Christ
alone
.
And
that
thus
Christ
is
the
sonne
of
God
,
he
proueth
it
,
first
out
of
the
second
psalme
,
where
it
is
said
:
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
:
Where
the
Prophet
shewing
causes
,
why
the
whole
world
should
not
preuaile
against
Christ
he
saith
:
because
God
had
decreed
it
in
his
eternall
counsell
,
and
proclamed
it
with
this
sentence
:
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
.
That
is
:
this
day
haue
I
declared
that
thou
art
my
natural
sonne
,
meaning
especially
the
time
in
which
he
made
him
knowen
in
the
worlde
,
by
his
wonderfull
workes
,
as
S.
Paule
ment
when
he
saide
:
God
was
made
manifest
in
fleash
:
noting
the
power
of
the
spirit
working
in
him
,
in
his
birthe
,
life
,
death
,
resurrection
,
and
ascension
:
So
(
this
day
)
noteth
not
any
particular
time
,
but
all
times
in
generall
,
wherein
God
hath
shewed
his
power
in
Christ
,
as
especially
in
the
time
he
liued
among
vs
.
And
it
seemeth
that
the
Apostle
maketh
manifest
this
sense
of
his
wordes
,
in
that
he
addeth
to
the
text
alledged
in
the
vi
.
verse
,
the
time
when
it
was
fulfilled
,
leauing
this
without
any
distinct
time
,
as
that
whiche
apperteined
to
all
times
,
in
which
Christ
should
be
shewed
to
be
the
sonne
of
God
:
especially
as
I
saide
,
in
his
life
,
and
before
,
or
since
,
as
God
sheweth
his
glorie
in
him
:
So
this
sentence
was
true
when
he
appeared
to
Abraham
,
Iacob
,
Moses
,
to
any
of
the
patriarches
or
prophets
,
or
after
his
ascension
,
when
he
appeared
to
Stephan
,
to
Paule
,
or
any
other
,
or
whensoeuer
he
sheweth
his
power
to
defend
his
church
vnto
the
end
,
according
to
his
owne
promise
:
I
am
with
you
to
the
latter
end
of
the
world
.
And
thus
this
word
,
(
to
day
)
is
taken
in
that
which
is
after
alledged
:
To
day
if
ye
will
heare
are
his
voice
,
harden
not
your
hearts
.
And
againe
,
In
the
day
of
health
I
haue
heard
thee
.
And
,
in
the
day
of
saluation
I
haue
succoured
thee
:
meaning
no
particular
day
,
but
al
the
time
that
the
word
is
preached
vnto
vs
.
It
followeth
:
I
wil
be
his
father
,
and
〈◊〉
〈◊〉
●…y
sonne
.
This
is
another
texte
,
to
proue
Christ
the
naturall
sonne
of
God
.
It
is
written
in
the
seconde
of
Samuel
the
seuenth
chapter
:
and
they
are
the
wordes
of
God
vnto
Dauid
,
by
the
Prophet
Nathan
,
to
giue
him
a
promise
of
the
blessing
of
his
seede
after
him
,
which
was
begone
in
Solomon
,
who
built
the
temple
,
and
whome
God
so
highly
aduaunced
in
all
wisedome
,
richesse
,
and
honour
,
that
the
Fatherly
prouidence
of
God
appeared
ouer
him
,
as
ouer
an
especiall
chosen
sonne
.
All
which
,
as
it
was
promised
to
Dauid
:
so
Dauid
looked
for
the
perfourmance
of
it
in
Christ
,
and
to
be
figured
in
Solomon
his
sonne
after
him
:
whose
temple
was
a
figure
of
the
Churche
of
Christe
:
his
riches
a
figure
of
the
great
graces
of
the
spirite
of
Christe
,
giuen
to
his
Church
:
his
honour
aboue
all
kinges
a
figure
how
kinges
should
submitt
them selues
to
Christ
,
and
be
nurlefathers
,
and
Queenes
nurses
to
the
Churche
of
Christe
:
his
wisedome
a
figure
that
in
Christe
should
be
hid
all
treasures
of
wisedome
and
knowledge
:
and
finally
,
he
called
by
name
,
the
sonne
of
God
,
in
respect
of
his
blessings
,
as
a
figure
of
Christ
who
is
the
eternall
sonne
of
his
father
,
in
nature
of
his
person
.
And
so
the
Apostle
here
alledgeth
this
place
,
without
any
suche
long
exposition
,
howe
the
place
is
meant
,
because
we
should
see
in
it
,
that
the
people
of
Israel
were
not
so
ignorant
of
the
Scriptures
as
we
be
:
but
brought
vp
in
the
knowledge
of
the
lawe
,
and
taught
the
vnderstanding
of
it
,
euen
from
their
●…dell
as
we
shoulde
be
.
And
thus
haue
we
heard
this
argument
of
the
Apostle
.
Christ
hath
a
more
honourable
name
then
the
Angels
:
therefore
he
is
more
excellent
then
they
.
Nowe
also
let
vs
see
the
manner
of
proofes
here
vsed
.
He
proueth
Christe
to
be
the
naturall
sonne
of
God
,
by
textes
of
Scripture
witnessing
〈◊〉
he
don●…eth
that
Angels
are
so
,
because
God
in
his
scriptures
neuer
spake
it
,
for
so
he
beginneth
:
Vnto
which
of
the
Angels
said
he
at
any
time
&c.
The
self
same
maner
of
proofe
againe
he
vseth
in
the
13.
verse
following
.
Because
the
scripture
saide
it
not
,
therefore
he
proueth
it
is
not
so
:
making
his
What
I
commaund
thee
,
doe
that
only
.
And
so
long
as
this
is
a
iust
condemnation
of
all
our
owne
deuises
:
who
required
these
things
at
your
hands
?
And
so
long
our
wisdome
is
folishnesse
,
and
that
shineth
in
our
harts
,
as
in
a
dark
place
.
True
it
is
,
and
if
we
had
but
the
wisedome
of
children
,
For
of
all
decrees
to
be
made
in
his
church
,
hath
not
God
said
?
It
must
be
without
offence
:
it
must
edifie
:
it
must
bee
comely
,
and
according
to
order
:
and
it
must
serue
to
the
glorie
of
God
.
Now
God
hauing
giuen
grace
into
our
heartes
,
to
iudge
what
soeuer
we
decree
by
these
rules
,
is
not
the
word
of
God
the
warrant
of
it
?
By
such
manifest
proofe
ofscripture
,
the
church
of
Christ
doeth
iustifie
all
that
she
doeth
.
Thus
the
Apostle
proueth
heere
his
doctrine
.
Thus
we
must
do
,
if
we
will
bee
the
Apostles
scholers
.
Marke
well
this
reason
,
for
it
is
worthy
.
God
said
to
Christ
:
thou
art
my
sonne
,
therfore
he
is
his
sonne
.
God
said
not
so
to
any
Angel
:
therefore
no
Angel
can
take
the
name
vnto
him
.
In
like
manner
we
will
dispute
with
them
.
God
said
:
The
true
worshippers
should
not
go
to
mount
Sion
,
nor
to
Ierusalem
,
but
worship
God
in
spirit
and
trueth
.
Where
said
he
,
go
a
pilgrimage
,
or
go
visit
Doe
not
obserue
dayes
,
and
monethes
,
and
times
,
and
yeeres
.
Where
said
he
,
It
is
the
doctrine
of
diuels
to
forbid
marriage
,
or
to
commaund
to
abstaine
from
Let
euery
soule
be
subiect
to
kings
&
princes
:
and
the
authoritie
authoritie
of
such
men
,
let
it
not
be
in
his
Apostles
.
Where
said
he
:
let
the
pope
haue
the
gift
of
kingdomes
,
bee
exempt
from
authoritie
of
man
,
weare
a
triple
crowne
,
and
haue
Lords
and
noble
men
vnder
him
?
God
said
:
Cursed
〈◊〉
he
that
addeth
ought
to
his
law
,
or
taketh
from
it
.
Where
said
he
:
the
pope
shall
dispense
against
my
apostles
and
prophets
?
God
said
:
It
is
better
to
speake
fiue
wordes
which
we
vnderstood
,
then
〈◊〉
.
thousand
in
an
vnknowen
tong
.
Where
said
God
:
the
ignorant
They
built
high
places
,
which
I
commanded
not
?
Doeth
he
not
Who
required
these
things
at
your
hands
?
When
Dauids
purpose
was
stopped
Where
socuer
I
haue
walked
with
all
Israel
,
spake
I
one
woorde
to
any
of
their
Iudges
,
saying
:
why
haue
you
not
builte
me
a
house
of
Cedretrees
?
But
why
seeke
we
further
,
when
the
law
is
plaine
?
What
I
commaund
thee
do
that
onely
.
And
true
it
Light
that
shineth
in
our
harts
as
in
a
dark
place
.
If
once
we
go
from
it
,
as
the
prophet
saith
:
There
is
no
wisdome
at
all
within
vs
.
And
this
I
say
,
because
of
some
which
would
not
haue
arguments
Againe
,
when
he
bringeth
&c.
This
is
the
second
comparison
betwene
Christ
and
the
Angels
.
That
it
is
saide
plainely
of
Christ
,
who
is
the
sonne
:
Let
all
Angels
worship
him
,
a
thing
determined
by
the
scripture
it self
that
Christ
is
not
onely
greater
then
Angels
:
but
God
to
be
honoured
of
all
Angels
.
And
he
alledgeth
to
this
purpose
the
manifest
prophesie
,
that
when
God
brought
his
sonne
into
the
worlde
,
hee
proclamed
before
him
this
honour
:
Let
all
the
Angels
worship
him
.
First
,
touching
the
alledging
of
this
texte
out
of
the
Psalme
,
we
neede
not
doubt
,
this
doeing
of
the
Apostle
is
proofe
inough
,
that
that
Psalme
is
a
prophesie
of
the
kingdome
of
Christe
,
of
which
the
psalme
saith
,
that
God
with
great
power
and
glorie
would
establish
it
in
earth●…
shewing
miracles
in
his
creatures
,
feare
and
confusion
in
his
enimies
,
ioy
and
gladnes
in
the
hearts
of
his
children
,
righteousnes
and
holines
in
their
liues
:
and
not
only
this
,
but
all
Angels
should
worship
before
him
.
Now
as
he
hath
taught
this
,
by
the
testimonie
of
the
prophets
giuen
to
Christ
,
so
after
in
the
7.
verse
he
maketh
his
Angels
spirites
,
and
his
ministers
a
flaming
fire
.
The
absolute
mening
of
which
wordes
,
wee
must
learne
of
the
Apostle
him selfe
in
the
14.
verse
following
:
where
according
to
this
testimonie
he
hath
defined
their
nature
,
and
called
them
ministring
spirites
.
Then
in
these
wordes
he
maketh
his
Angels
spirites
,
and
his
ministers
a
flaming
fire
,
hee
nameth
them
a
flaming
fire
,
according
to
the
similitude
in
which
their
glorie
hath
ben
seene
:
as
the
angels
that
were
with
Elizeus
,
his
seruant
sawe
them
as
chariots
of
fire
:
the
similitude
of
the
beasts
which
Ezechiel
saw
,
were
as
coles
of
burning
ministring
spirites
.
So
out
of
this
texte
,
his
argument
standeth
thus
▪
Christ
is
called
the
sonne
,
the
first
begotten
sonne
,
whome
the
Angels
worship
:
but
the
Angels
are
his
ministring
spirites
:
therefore
Christ
is
greater
then
the
Angels
.
Now
for
the
allegation
of
this
text
,
the
Apostle
is
a
sufficient
witnesse
to
me
,
that
this
verse
of
the
104.
Psalme
,
is
ment
of
the
Angels
of
God
,
and
not
of
the
windes
:
and
I
see
no
reason
to
the
contrarie
.
For
first
he
mentioneth
the
winds
before
,
where
he
saith
:
He
walketh
vpon
the
wings
of
the
winde
:
and
therefore
a
repetition
of
the
same
in
other
wordes
was
not
necessarie
▪
Againe
,
seeing
ministers
here
signifie
those
which
execute
Gods
power
to
saue
his
people
,
I
see
no
cause
to
attribute
it
to
the
windes
:
for
though
God
euen
by
the
elements
help
his
people
manie
times
,
yet
that
praise
is
not
giuen
as
a
name
to
the
element
,
which
is
done
in
the
Angels
.
Now
,
where
it
is
obiected
,
that
the
Prophet
there
setteth
out
the
maiestie
of
God
,
according
to
his
gouernement
in
thinges
of
the
worlde
,
I
graunt
it
,
and
so
the
ministery
of
Angels
was
then
open
&
known
in
the
world
.
And
therfore
of
Angels
also
the
Prophet
speaketh
,
as
of
them
in
whome
the
glorie
of
God
shined
,
euen
as
in
the
heauens
,
the
cloudes
,
the
lightnings
&c.
beside
this
,
in
these
words
the
apostle
wil
proue
what
is
the
nature
of
angels
,
which
requireth
that
he
should
speake
in
the
naturall
sense
of
the
prophets
wordes
.
And
the
preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vsed
of
the
Apostle
,
seemeth
not
to
be
without
cause
:
for
though
it
be
the
Hobrue
phrase
▪
as
it
is
saide
,
yet
it
may
well
haue
iust
cause
,
why
the
Apostle
vseth
it
in
Greeke
,
&
it
signifieth
as
much
,
as
if
he
said
thus
:
Vnto
all
Angels
,
we
may
say
:
you
be
but
ministring
spirites
.
And
so
it
is
like
vnto
the
text
next
alledged
of
Christ
.
To
the
sonne
he
sayth
,
&c.
And
thus
the
preposition
is
verie
conueniently
vsed
,
and
maketh
the
Prophets
wordes
a
naturall
description
of
the
Angels
.
Therefore
for
my
parte
thus
I
say
,
and
thus
I
am
persuaded
,
that
as
it
is
here
alledged
:
so
the
wordes
were
ment
,
of
the
angels
of
God
which
are
his
ministers
to
execute
his
will
,
for
safetie
of
his
people
.
And
thus
muche
of
the
Apostles
argument
here
made
.
Nowe
,
where
our
Sauiour
Christ
is
here
called
,
the
first
begotten
sonne
of
God
:
both
Sainct
Iohn
sufficiently
sheweth
the
meaning
of
it
in
the
beginning
of
his
gospel
,
and
S.
Paule
doth
plainly
expounde
the
word
.
Iohn
saith
of
our
sauiour
Christ
:
that
he
was
in
the
beginning
,
with
God
:
that
al
things
were
made
by
him
,
&
without
him
nothing
was
made
at
al
:
which
is
as
if
he
had
added
,
he
was
his
first
begotten
sonne
.
Saint
Paule
expresly
addeth
the
comparison
of
creatures
,
naming
him
,
the
first
begotten
,
before
al
creatures
,
because
saith
he
:
all
things
were
created
by
him
,
in
heauen
,
in
earth
,
visible
or
inuisible
,
angels
or
powers
,
by
him
,
and
for
him
,
all
were
made
:
so
this
is
the
first
begotten
,
the
maker
&
creator
of
all
things
.
And
he
is
called
the
first
begotten
,
not
the
first
creature
,
that
in
this
name
we
might
see
the
blasphemie
of
Arrius
,
who
sayth
:
there
was
a
time
,
when
the
sonne
of
God
was
not
:
when
this
name
first
begotten
,
is
not
in
respect
of
nature
,
as
one
in
time
begotten
before
other
,
but
in
respect
of
his
work
:
as
one
by
whom
al
other
things
were
begotten
.
And
againe
,
being
the
first
begotten
of
all
creatures
,
in
this
name
he
condemneth
the
blasphemie
of
Seruetus
,
which
denyed
him
to
be
the
sonne
of
God
,
but
onely
in
respect
of
his
comming
in
fleash
.
And
that
the
apostle
speaketh
here
of
bringing
into
the
world
.
he
meaneth
not
barely
his
natiuitie
:
but
as
God
gaue
vnto
Christ
all
the
endes
of
the
earth
for
his
possession
,
so
the
honourable
setting
of
him
in
this
authoritie
,
he
calleth
it
his
bringing
in
into
the
world
:
as
appeareth
,
because
this
is
the
glorie
of
this
bringing
,
that
the
Angels
shall
worship
him
.
And
againe
,
when
he
sayth
,
the
world
,
he
meaneth
not
this
age
of
man
,
but
as
he
expoundeth
it
in
the
second
chapter
,
the
worlde
to
come
:
euen
also
as
the
Prophet
Esaie
called
it
,
that
is
:
the
kingdome
of
Christ
in
the
world
through
the
preaching
of
the
gospell
.
And
the
worship
with
which
the
Angels
shall
worship
him
,
is
,
that
they
shall
haue
from
hencefoorth
,
no
such
rule
as
before
,
authorized
in
their
owne
persons
from
God
,
but
now
they
shall
giue
all
glorie
to
Christ
.
Euen
as
we
see
in
his
natiuitie
,
a
great
multitude
of
Angels
sang
:
Glorie
be
to
GOD
on
high
,
and
in
earth
peace
good
will
towards
men
,
because
Christ
was
borne
in
the
Citie
of
Dauid
,
a
sauiour
vnto
all
people
:
So
in
all
his
life
,
in
his
death
,
in
his
resurrection
,
ascension
,
and
since
his
ascension
,
there
neuer
appeared
angel
vnto
man
,
but
to
the
praise
of
Christe
,
and
to
ratifie
all
honour
and
worship
due
vnto
him
:
which
ministerie
of
Angels
,
because
now
so
clearely
it
serueth
Christ
,
the
Scripture
is
fulfilled
:
Let
all
his
Angels
worship
him
.
And
now
that
we
haue
seene
the
sense
and
meaning
of
this
Scripture
,
in
some
pointes
,
I
will
more
particularly
applie
it
to
our
instruction
.
It
is
saide
first
When
he
bring●…
is
his
first
begotten
into
the
worlde
:
which
wordes
meane
as
(
I
said
)
when
in
glorious
triumph
,
God
l●…deth
him
into
the
possession
of
his
kingdome
.
And
as
the
prophet
saith
:
when
God
giueth
him
his
d●…n
from
sea
to
sea
,
and
from
the
riuer
vnto
the
endes
of
the
land
,
that
●…ll
that
dwell
in
the
wildernesse
Heere
we
must
marke
howe
this
hath
beene
accomplished
,
and
when
wee
knowe
it
,
if
wee
loue
Christe
,
let
vs
set
foorth
his
excellent
glorie
.
This
was
especially
doone
(
no
doubt
)
in
the
crosse
of
Christe
him selfe
,
according
as
him selfe
prayeth
,
when
he
entreth
vnto
it
:
Father
glorisi●…
thy
sonne
.
And
Sainct
Paule
saith
,
in
it
he
hath
spoyled
principait●…es
&
powers
,
and
hath
made
open
shewe
of
them
,
and
triumphed
ouer
them
vpon
his
crosse
.
A
proofe
of
this
wee
sawe
with
our
eyes
,
when
Christe
vppon
the
crosse
so
wrought
in
the
hearte
of
the
Romane
cap●…eine
,
that
hee
cryed
aloude
:
Truely
,
this
man
was
the
sonne
of
GOD
.
When
all
the
people
behelde
it
that
was
done
,
and
smo●…e
their
brests
and
went
backe
:
when
manie
Saincts
roase
out
of
their
The
increasing
and
amplifying
of
this
,
is
the
preaching
of
the
same
crosse
,
that
is
,
of
Christe
crucified
,
that
it
might
be
seene
and
heard
in
all
the
worlde
,
which
had
also
a
glorious
beginning
in
the
Apostles
of
Christe
,
whome
God
sanctified
to
that
worke
with
excellent
power
,
and
graces
of
the
holie
Ghoste
:
so
that
notwithstanding
the
weakenesse
of
their
persons
,
yet
their
voice
went
into
all
landes
,
and
their
wordes
vnto
the
endes
of
the
earth
.
And
boldely
Sainct
Paule
witnessed
of
themselues
,
that
God
had
giuen
them
glorious
weapons
to
fight
withall
,
weapons
not
carnall
,
neither
swoordes
,
nor
prisons
,
as
earthly
princes
haue
to
keepe
their
subiectes
in
feare
:
but
other
weapons
,
in
deede
more
contemned
of
the
worlde
,
but
yet
made
by
God
more
mightie
then
al
other
weapons
or
engines
to
cast
downe
holdes
.
For
by
our
weapons
sayth
Saint
Paule
:
we
cast
downe
mans
imaginations
,
and
querie
●…ighe
thing
,
that
is
exalted
against
the
knowledge
of
God
,
and
bring
into
captiuitie
euerie
thought
to
the
obedience
of
Christ
.
And
this
not
onely
was
for
that
age
,
but
as
GOD
is
vnchaungeable
in
all
his
wayes
:
so
this
is
made
his
euerlastinge
ordinaunce
,
that
the
preaching
of
the
Gospel
shoulde
be
his
might●…e
power
to
saue
all
that
do
beleeue
.
And
accordingly
this
commission
is
giuen
to
all
that
are
sent
out
in
the
name
of
Christ
,
for
the
gathering
together
of
the
Sainctes
,
for
the
work
of
the
ministerie
,
and
for
the
edification
of
the
bodie
of
Christ
,
t●…l
we
meete
all
together
in
the
vnitie
of
faith
,
and
knowledge
of
the
Sonne
of
God
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christe
.
Sith
this
then
is
that
spirituall
pompe
,
and
those
victorious
chariots
,
by
which
the
Sonne
of
God
is
carried
in
triumph
into
the
inheritance
of
the
world
:
they
that
haue
eares
to
heare
,
let
them
heare
what
it
is
to
preache
the
Gospel
of
Christ
:
and
they
that
be
called
vnto
it
,
let
them
knowe
what
woorke
they
haue
in
hande
:
and
they
that
resist
it
,
shall
at
the
last
be
consumed
:
as
they
that
be
enimies
to
the
glorie
of
Christ
,
must
needes
be
made
his
footestoole
.
So
that
euerie
one
in
the
regard
of
so
glorious
a
worke
,
should
humble
himselfe
to
become
a
labourer
in
it
:
yea
,
the
greater
dignitie
,
the
more
trauell
it
shoulde
bring
vnto
it
.
So
that
princes
them selues
haue
no
greater
honour
,
if
we
wil
beleeue
the
Prophet
Esaie
,
then
to
licke
the
dust
vnder
the
Churches
feet
.
By
which
speache
,
the
Prophet
meaneth
,
that
the
faithfull
&
zealous
kings
which
reigne
vpon
earth
,
should
with
the
perill
of
their
crownes
,
not
feare
to
set
out
,
and
giue
all
their
strength
to
the
Gospell
of
Christe
,
by
whiche
the
Lorde
of
Lordes
is
to
be
settled
in
his
throne
,
and
he
that
ruleth
for
euer
in
the
house
of
Iacob
,
is
to
be
crowned
king
.
The
preaching
of
the
Gospel
is
the
preparation
of
his
waye
,
and
the
obedience
vnto
it
,
is
the
honour
of
his
reigne
,
and
what
king
hath
too
good
a
hand
to
ioyne
in
this
?
nay
,
what
king
whose
spirite
is
in
his
nostrels
,
and
all
his
glorie
is
but
a
vading
flower
,
what
king
(
I
say
)
is
worthie
to
be
a
doer
in
this
worke
,
but
that
it
pleaseth
this
immortall
and
heauenly
king
of
his
free
grace
to
accept
his
labour
?
so
that
iustly
they
are
iudged
,
that
are
despisers
of
GOD
,
and
knowe
not
the
Lord
of
hostes
,
against
whome
they
are
proude
.
Shall
God
proclame
it
with
so
loude
a
voice
,
that
when
he
beginneth
this
worke
,
of
his
eternall
decree
,
to
bring
his
sonne
into
his
kingdome
,
all
the
Angels
of
heauen
shall
worship
before
him
:
and
shal
a
mortal
man
so
farre
exalt
himselfe
,
in
his
wisedome
,
in
his
richesse
,
in
his
honour
,
in
his
nobilitie
,
in
his
crowne
,
in
his
kingdome
,
that
he
shall
thinke
it
a
disgrace
to
giue
all
his
life
to
the
Gospell
?
Can
fleshe
puffe
it selfe
vp
so
farre
aboue
the
Angels
?
O
(
dearely
beloued
)
if
we
be
happie
,
let
vs
learne
this
,
and
let
vs
further
the
worke
of
the
Lorde
:
the
Angels
worke
with
vs
.
If
we
will
not
,
we
shall
pine
away
in
our
owne
enuious
idlenesse
,
and
without
vs
the
Sainctes
and
Angels
shall
giue
Christ
his
glorie
.
Another
thing
here
we
may
marke
,
howe
it
is
attributed
to
God
the
Father
,
this
glorifying
of
Christ
,
for
so
he
saith
:
when
he
bringeth
his
first
begotten
sonne
into
the
world
:
Whereby
we
learne
that
it
is
the
worke
of
God
,
and
let
not
vs
boast
:
for
though
he
vouchsafe
to
set
our
hande
to
his
businesse
:
yet
our
hande
that
is
but
vanitie
,
doeth
wither
awaye
in
the
worke
,
except
God
giue
it
vertue
that
it
should
haue
fruite
.
We
cannot
so
much
as
speake
,
except
he
put
his
spirite
into
our
mouth
:
and
when
we
do
speake
with
a
good
measure
of
grace
,
yet
the
ignorant
do
not
heare
vs
except
he
prepare
their
hearts
,
and
still
our
worke
is
nothing
worth
,
but
he
alone
worketh
al
in
al.
And
for
this
purpose
that
we
shoulde
giue
him
the
glorie
of
his
owne
woorke
,
and
not
seeke
our
owne
praise
,
therefore
hee
hath
chosen
his
workmen
as
you
see
,
Not
many
wisemen
of
the
worlde
,
not
many
mightie
,
not
many
noble
:
but
commonly
men
of
small
account
,
&
a
few
in
number
,
he
giueth
them
tongs
to
speake
and
they
carie
his
Gospel
ouer
mightie
kingdoms
,
and
make
it
flourish
,
when
al
the
powers
of
the
realme
haue
armed
them selues
against
it
.
And
all
this
that
we
shoulde
confesse
,
as
here
the
Apostle
saith
,
it
is
he
,
it
is
not
we
,
that
giue
this
kingdome
vnto
Christ
.
And
seeing
it
is
his
worke
,
who
is
able
to
bring
all
his
purposes
to
passe
:
it
shal
be
our
wisedome
to
further
that
,
which
God
himselfe
will
make
to
flourish
and
prosper
,
whether
we
will
or
no.
And
where
it
is
here
saide
:
Let
all
the
Angels
worship
him
:
he
giueth
our
Sauiour
Christ
a
cleare
testimonie
,
And
seeing
God
hath
made
this
law
:
Thou
shalt
worship
the
Lord
thy
God
,
and
him
alone
shalt
thou
serue
:
and
yet
the
Angels
worship
Christ
,
how
cleare
a
proofe
is
it
,
that
Christe
is
God
?
for
we
knowe
their
perfect
and
willing
obedience
,
and
therefore
we
pray
:
Thy
will
be
done
in
earth
,
as
it
is
in
Heauen
.
So
that
the
Iewes
might
throughly
know
,
that
seeing
the
Angels
did
worship
him
,
and
had
so
their
charge
from
God
:
therfore
Christ
was
one
God
in
the
maiestie
of
the
father
.
And
most
true
it
is
,
our
sauiour
Christ
without
that
nature
had
neuer
taken
that
honour
vpon
him
.
The
Apostles
of
Christe
,
Paule
,
Peter
,
Barnabas
,
&
other
men
of
excellent
gifts
and
singular
Take
hede
thou
do
it
not
,
for
I
am
but
a
fellow-seruant
with
thee
,
and
then
teacheth
him
that
which
heere
we
learne
,
that
worship
only
apperteineth
to
God
:
so
that
this
text
serueth
the
Apostles
purpose
very
fitly
,
both
to
the
confession
of
the
godhead
of
Christ
,
&
in
his
preferring
so
farre
aboue
Angels
,
that
the
Israelites
might
more
equally
beare
it
,
that
he
should
be
preferred
before
Moses
.
In
the
7.
verse
wher
he
saith
,
he
maketh
his
Angels
ministring
spirits
:
wee
muste
note
that
this
name
the
Apostle
giueth
them
as
that
wherein
is
their
greatest
honour
.
For
otherwise
,
if
he
named
in
the
Angels
thinges
of
least
account
,
it
had
bene
no
proofe
of
the
glorie
of
Christ
:
but
naming
that
by
which
they
most
excelled
,
&
yet
exalting
Christ
so
farre
aboue
them
,
it
is
cleare
proofe
of
his
excellent
glorie
aboue
all
creatures
.
So
I
say
here
we
must
note
that
that
holie
ghost
attributeth
this
to
the
Angels
,
as
their
highe
honour
,
that
they
are
ministring
spirites
,
wherin
let
vs
wel
consider
what
it
is
to
serue
the
liuing
God
,
and
how
truely
it
is
said
his
seruice
is
perfect
freedome
.
If
he
be
an
Angel
,
hee
hath
no
greater
glorie
:
and
who
are
wee
,
and
what
are
our
fathers
houses
,
that
can
fancie
vnto
our selues
more
honour
,
then
to
feare
before
God
,
and
walke
obediently
in
his
commaundements
?
Howe
many
times
doe
Abraham
,
Isaak
,
Iacob
,
Iosue
,
Moses
,
Dauid
,
and
all
the
good
kings
of
Iudah
,
how
many
times
doe
they
intitle
them selues
the
sonne
of
GOD
?
how
many
times
doth
God
shewe
foorth
his
great
loue
and
fauour
vnto
diuerse
men
vnder
this
name
,
to
call
them
his
seruants
?
Or
who
was
euer
heard
of
except
Senacharib
,
or
Pharaoh
,
or
men
like
vnto
them
,
that
would
boast
otherwise
and
say
:
Who
is
the
Lord
that
I
should
heare
his
voice
,
I
knowe
not
the
Lorde
,
neither
will
I
let
his
people
go
.
Praye
(
dearely
beloued
)
that
wee
may
haue
eyes
to
see
,
and
cares
to
heare
,
and
hearts
to
vnderstand
,
vnto
what
honour
in
this
day
we
bee
called
:
for
most
assuredly
true
it
is
,
and
all
the
Angels
of
heauen
beare
wittnes
vnto
it
,
that
in
the
world
there
is
no
greater
glorie
,
then
to
serue
the
Lord.
If
thou
were
as
highe
as
the
Prophet
Dauid
,
yet
Dauid
had
no
greater
glory
to
boast
of
then
this
,
Behold
Lord
for
I
am
thy
seruant
,
I
am
thy
seruat
,
&
the
sonne
of
thine
hand
maide
.
Or
if
thou
were
a
king
aboue
all
kinges
,
full
of
wisedome
,
riches
,
honor
,
as
Solomon
king
of
Israel
:
yet
to
be
the
seruaunt
of
the
Lorde
were
thy
greatest
dignitie
,
&
aboue
titles
of
kingdomes
and
Yea
the
Angels
of
whom
we
speake
,
they
haue
al
their
glorious
names
,
of
Thrones
,
Powers
,
Rules
,
Principalities
,
Dominions
,
in
this
respect
,
that
they
be
the
seruantes
of
the
Lorde
,
to
execute
these
his
mightie
workinges
:
and
take
away
from
them
this
seruice
of
God
,
you
take
away
the
honour
of
their
highe
calling
.
So
assuredly
we
may
beleeue
&
confesse
it
boldly
,
that
among
men
there
is
no
other
honour
but
this
.
If
God
haue
made
my
life
to
abound
in
worldly
peace
,
the
crowne
and
beautie
of
mine
honour
is
to
serue
the
Lord.
If
God
haue
giuen
me
trouble
in
the
dayes
of
my
vanitie
,
this
is
confort
ynough
,
that
I
am
the
seruaunt
of
the
Lord.
Be
our
life
as
it
will
,
either
high
or
lowe
,
the
only
fruit
of
it
is
the
seruice
of
God
:
&
the
onely
hurt
that
can
approch
vnto
vs
,
is
to
forget
the
Lord
,
whose
seruants
we
should
haue
bene
:
and
let
vs
so
much
more
constantly
dwell
in
this
persuasion
of
heart
,
because
we
haue
heard
that
the
Lord
hath
spoken
it
,
there
is
no
greater
glorie
,
no
not
in
his
Angels
,
then
to
serue
before
him
.
Of
the
nature
of
angels
as
they
are
here
described
,
by
the
grace
of
God
I
shall
say
more
in
the
latter
end
of
this
Chap.
Now
let
vs
pray
,
that
as
we
haue
learned
,
so
we
may
follow
,
acknowledging
the
glorie
of
our
Sauiour
Christ
,
and
what
the
honour
of
his
kingdome
is
:
and
desire
grace
that
we
may
be
founde
woorthie
to
be
labourers
in
that
excellent
worke
,
in
which
God
hath
appointed
to
glorifie
his
sonne
,
and
that
we
may
serue
him
in
holinesse
and
righteousnes
all
the
dayes
of
our
life
,
who
is
only
al
the
hope
we
haue
,
and
shall
in
his
good
time
fill
our
life
with
his
owne
presence
,
and
satisfie
our
eyes
with
the
sight
of
his
maiestie
.
And
the
same
onely
and
liuing
God
giue
vs
his
holy
spirite
in
which
we
may
be
comforted
,
to
liue
in
his
loue
,
to
walke
in
his
wayes
,
and
to
account
al
the
world
but
vanitie
,
in
respect
of
the
inheritaunce
purchased
vnto
vs
in
the
Lorde
Iesu
,
the
onely
forgiuer
of
al
our
sinnes
:
to
whome
with
the
Father
and
the
holy
Ghost
,
be
honour
and
glorie
worlde
without
ende
,
Amen
.
The
fourth
Lecture
,
vpon
the
8.
and
9.
verses
.
8
But
vnto
the
sonne
he
saith
,
O
God
,
thy
throue
is
for
euer
and
euer
:
the
scepter
of
thy
kingdome
is
a
scepter
of
righteousnesse
.
9
Thou
hast
loued
righteousnes
,
and
hated
iniquitie
.
Wherfore
God
,
euen
thy
God
,
hath
annoynted
thee
with
the
oyle
of
gladnesse
aboue
thy
fellowes
.
NOw
the
Apostle
beginneth
the
third
comparison
,
according
to
the
title
before
.
Bearing
vp
all
things
with
his
mightie
power
:
which
setteth
out
the
kingdome
of
Christ
,
so
that
the
comparison
is
:
Christe
is
an
eternall
king
,
so
is
no
Angel
:
therefore
he
is
to
be
honoured
aboue
them
.
Thus
hauing
made
mention
of
his
kingdome
,
then
he
describeth
it
more
at
large
,
bothe
to
shewe
what
his
kingdome
is
,
and
to
make
it
more
plaine
,
that
though
we
could
imagine
easily
,
that
Angels
in
honour
deserued
the
name
of
Kings
:
yet
such
a
kingdome
no
Angel
could
euer
haue
.
An
euerlasting
throne
,
a
righteous
scepter
,
exalting
trueth
,
beating
downe
iniquitie
:
in
worthinesse
whereof
,
GOD
hath
annoynted
this
King
with
gladnesse
aboue
all
other
,
and
hath
called
him
by
the
name
of
GOD
himselfe
.
Heere
the
Iewes
,
whome
God
hath
shut
vp
in
a
heauie
iudgement
,
and
for
the
first
centempt
of
his
Gospell
,
keepeth
them
stil
in
blindenesse
vntill
this
day
,
they
as
they
seeke
busily
all
wayes
of
errour
to
deceiue
them selues
:
so
they
haue
blinded
their
eyes
,
that
they
should
not
vnderstand
this
prophesie
.
And
first
,
where
it
is
said
:
Thy
throne
O
God
:
They
say
,
the
name
,
GOD
,
is
likewise
attributed
to
men
,
as
they
occupie
any
rome
appointed
them
of
God
,
as
where
this
same
prophet
saith
:
I
haue
said
,
you
be
Gods
:
whiche
meaneth
,
that
they
haue
commaundement
I
haue
made
thee
Pharaoes
God
:
limiting
the
name
to
a
certeine
sense
,
but
thus
attributed
to
one
,
without
any
correction
of
speache
,
it
was
neuer
but
to
God
alone
.
Againe
,
they
say
all
this
Psalme
is
of
Solomon
:
and
therefore
beeing
true
in
him
,
it
cannot
proue
any
diuinitie
in
Christ
:
but
this
errour
is
euen
as
grosse
as
the
other
.
For
how
so
euer
this
is
true
,
that
the
Psalme
was
written
as
a
wedding
song
of
ioy
,
at
the
marriage
of
Solomon
with
Pharaoes
daughter
:
yet
this
is
knowen
and
manifest
,
that
in
the
stories
of
those
men
whiche
were
figures
of
Christe
,
something
is
euer
spoken
not
agreeing
to
the
figure
,
but
to
Christe
alone
,
that
we
might
bee
bolde
to
applie
it
vnto
him
.
Neither
yet
can
this
Psalme
possibly
be
written
of
that
mariage
of
Solomon
,
simply
in
it selfe
.
For
when
the
Prophet
beginneth
:
my
hart
breaketh
out
into
a
good
matter
:
howe
can
this
praise
,
or
this
earnest
desire
of
the
Prophet
agree
to
it
,
which
was
contrarie
to
the
lawe
of
God
,
and
of
it selfe
could
neuer
be
good
?
What
had
the
Kings
of
Israel
to
doe
with
Idolaters
,
and
blasphemers
,
to
marrie
their
daughters
?
&
no
doubt
as
Solomon
was
a
most
famous
prince
:
so
the
glorie
of
the
world
did
here
lead
him
.
For
Aegypt
was
the
greatest
Monarchie
in
the
world
,
and
Pharaoh
the
mightiest
King
:
so
that
his
daughter
giuen
to
king
Solomon
,
was
the
princeliest
marriage
that
could
be
made
,
but
that
it
displesed
God
,
it
is
cleare
:
for
bothe
his
generall
lawe
is
against
it
,
and
this
is
particularly
alledged
in
the
causes
of
Solomons
ruine
.
In
this
scripture
there
are
foure
speciall
things
spoken
.
First
,
he
is
called
God
alone
,
as
I
saide
,
and
without
addition
:
euen
as
the
prophet
Esai
also
calleth
him
the
mightie
God
.
By
whiche
warrant
of
the
worde
was
God
.
And
Thomas
with
these
wordes
confesseth
his
former
vnbelief
:
My
Lord
and
my
God
.
Iesus
Christe
,
this
is
the
true
God
.
And
Sainct
Paule
calleth
him
the
God
which
is
for
euer
to
be
praysed
.
And
in
the
Epistle
to
the
Colossians
:
The
fulnesse
of
the
Godhead
dwelleth
bodily
in
him
.
And
many
other
places
plaine
as
these
,
Searche
the
Scriptures
,
for
they
beare
witnesse
of
mee
.
The
second
thing
heere
attributed
to
Christ
is
,
That
his
kingdome
is
euerlasting
.
So
the
Prophet
Esaie
had
saide
:
The
increase
of
his
gouernement
and
peace
shall
haue
no
ende
.
He
shal
sit
vpon
the
throne
of
Dauid
and
vppon
his
kingdome
to
order
it
,
and
to
stablish
it
with
iudgement
,
and
with
iustice
from
hencefoorth
euen
for
euer
.
The
same
testimonie
the
Angel
gaue
of
his
kingdome
,
when
hee
came
to
the
virgine
Marie
.
The
Lord
God
(
saith
he
)
shall
giue
vnto
him
the
throne
of
Dauid
his
father
:
&
he
shall
reigne
ouer
the
house
of
Iacob
for
euer
,
and
his
kingdome
shal
haue
no
ende
.
And
howe
can
this
be
possibly
applied
vnto
Solomon
,
so
directly
against
the
Scripture
,
that
the
The
thirde
thing
attributed
heere
to
Christ
is
,
that
the
scepter
of
righteousnes
is
the
scepter
of
his
kingdome●…
according
as
the
Prophet
Dauid
saith
in
an
other
place
:
that
righteousnesse
and
iudgement
are
the
foundations
of
his
throne
,
And
the
meaning
of
these
wordes
,
is
after
expressely
added
:
Thou
hast
loued
(
saith
the
Apostle
)
righteousnesse
,
and
hated
iniquitie
.
This
is
the
scepter
of
righteousnesse
whiche
he
speaketh
of
,
that
is
:
that
his
gouernement
shal
be
without
all
respect
of
pensons
,
a
ministerie
of
iustice
,
and
true
iudgement
,
euen
according
to
the
will
of
God
his
father
,
with
whome
there
is
no
acceptation
of
the
person
of
a
man
.
And
howe
can
they
attribute
this
to
Solomon
?
They
knowe
howe
Solomon
did
fall
away
so
farre
from
righteousnesse
,
and
hated
iniquitie
so
little
ere
he
died
,
that
he
became
a
notable
idolater
.
And
howe
was
his
gouernement
in
suche
iustice
,
when
the
whole
people
came
after
to
Rehoboam
his
sonne
,
and
saye
:
Thy
father
did
make
our
yoke
grieuous
,
now
therefore
make
thou
the
grieuous
seruitude
of
thy
Father
lighter
,
&
we
will
feare
thee
.
The
fourth
thing
he●…e
spoken
of
our
Sauiour
Christ
is
,
that
for
this
cause
God
had
annoynted
him
with
the
oyle
of
gladnes
aboue
his
felowes
.
For
this
cause
saith
the
scripture
,
because
thou
louedst
so
muche
iustice
,
what
meane
they
still
to
thinke
here
vppon
Solomon
,
and
of
suche
reward
of
his
righteous
rule
,
except
they
would
haue
the
Scriptures
false
,
that
beare
witnesse
of
him
.
He
had
turned
(
as
the
Prophet
sayth
)
iudgement
into
wormewoode
.
And
howe
standeth
it
that
he
was
annoynted
with
the
oyle
of
gladnes
:
that
is
,
with
giftes
of
the
holie
Ghost
,
aboue
his
fellowes
?
when
many
kings
of
Iudah
haue
greater
praise
of
God
then
he
:
and
scarce
any
did
fall
from
God
so
grieuously
as
he
.
Nowe
one
refuge
behinde
,
which
they
think
they
haue
,
is
nothing
at
all
:
they
wil
say
,
that
all
this
was
spoken
in
respect
of
his
beginning
,
in
which
he
was
famous
,
with
this
oyle
of
gladnesse
aboue
his
fellowes
,
and
aboue
all
the
worlde
.
True
it
is
,
in
respect
of
his
gouernement
at
the
first
,
I
graunt
this
might
be
spoken
of
him
:
but
are
not
the
wordes
plaine
,
that
they
are
not
meant
of
any
that
should
beginne
well
,
and
then
fall
backe
?
For
saith
not
the
texte
,
that
this
scepter
of
iustice
shal
be
in
his
kingdome
for
euer
?
Therefore
howe
so
euer
Solomon
was
once
honoured
aboue
all
kinges
:
yet
this
praise
was
not
his
,
but
anothers
,
who
shoulde
for
euer
abide
in
his
iustice
and
righteousnesse
.
So
these
foure
thinges
here
witnessed
of
the
Prophet
:
that
he
is
called
God
,
that
his
kingdome
is
euerlasting
,
that
his
gouernment
shal
be
euer
righteous
,
that
he
is
annoynted
with
oyle
of
gladnes
aboue
al
his
felowes
.
All
the
Iewes
in
the
world
cannot
see
Solomon
,
nor
any
mortall
man
in
this
glasse
:
but
muste
needes
acknowledge
our
sauiour
Christ
,
the
sonne
of
God
,
God
and
man
,
the
sauiour
of
the
worlde
,
the
King
and
Priest
of
his
people
for
euer
.
Now
further
to
examin
this
scripture
for
our
own
Now
,
where
Christ
is
set
out
thus
a
King
for
euer
,
And
all
princes
,
the
more
godly
they
bee
,
the
more
carefully
will
take
heede
to
be
no
lawgiuers
in
his
churche
,
for
matters
concerning
faith
:
for
that
were
to
giue
a
lawe
vnto
him
,
which
none
wil
do
but
antichriste
himselfe
.
The
Pope
stirred
vp
Charles
the
fifte
and
King
Henrie
the
eight
,
and
gaue
them
for
their
hire
this
title
,
to
be
called
defenders
of
the
faith
:
a
proud
beequest
:
and
how
humbly
it
was
possessed
,
God
doeth
know
.
After
that
king
Henrie
taking
vnto
him
the
courage
of
a
true
and
naturall
king
draue
out
that
spirituall
tyrante
out
of
all
his
Realme
,
and
by
graunt
of
the
clergie
&
consent
of
the
parleament
toke
vpon
him
the
name
of
supreme
head
of
the
church
of
England
,
which
the
pope
had
before
vsurped
ouer
al
nations
.
But
seing
now
it
is
so
,
that
these
names
are
taken
vp
and
made
hereditarie
to
our
Kinges
and
Queenes
,
we
will
not
reason
of
the
titles
,
rather
let
vs
do
the
duetie
of
louing
subiects
,
&
pray
that
they
may
finde
grace
,
by
their
names
to
be
prouoked
more
to
godlinesse
:
that
in
true
ioy
of
heart
,
they
may
haue
the
honour
of
their
calling
,
and
hold
fast
a
good
conscience
against
the
day
of
Christe
.
This
onely
we
testifie
to
all
potentates
and
princes
,
that
what
honourable
titles
so
euer
they
haue
:
yet
they
must
be
subiect
in
the
Churche
,
and
haue
Christe
alone
to
be
king
ouer
it
.
Let
them
make
no
lawes
,
appoint
no
orders
,
ordeine
no
gouernement
,
but
such
as
are
agreeable
with
his
lawes
,
orders
,
and
gouernement
.
For
that
were
sacrilege
,
and
it
is
the
presumption
of
the
man
of
Rome
:
but
let
them
exsecute
the
lawes
of
Christ
,
see
his
orders
kept
,
establishe
the
gouernement
which
he
hath
ordeined
,
&
holde
men
of
al
degrees
in
obedience
vnto
God
:
for
this
is
the
true
honour
of
the
Lordes
chosen
Princes
,
and
the
glorie
of
their
calling
,
which
shall
not
wither
.
And
now
to
the
end
we
may
the
more
willingly
do
this
,
both
we
and
our
kings
,
whom
God
hath
set
ouer
vs
:
let
vs
marke
this
further
which
the
Apostle
addeth
of
our
Sauiour
Christe
,
that
His
scepter
is
a
scepter
of
righteousnesse
:
meaning
(
as
I
saide
)
that
his
gouernement
is
all
in
trueth
and
righteousnesse
.
A
good
reason
,
and
a
great
persuasion
to
all
that
are
of
God
,
why
we
shoulde
let
Christ
alone
with
the
ordering
of
his
Church
.
His
scepter
is
a
scepter
of
righteousnesse
,
not
only
a
righteous
scepter
,
that
is
,
that
whatsoeuer
he
ordeineth
it
is
righteous
,
but
the
scepter
of
righteousnesse
,
that
is
,
whatsoeuer
is
righteous
,
is
ordeined
of
him
:
and
all
spirituall
scepters
of
all
kings
,
which
are
not
directed
by
him
,
they
are
crooked
&
broken
,
scepters
of
superstition
,
&
scepters
of
idolatrie
,
there
is
none
of
righteousnesse
but
onely
the
scepter
of
Iesu
Christ.
The
scepter
is
a
little
wand
which
Princes
haue
accustomed
to
beare
in
their
left
hand
,
and
it
is
a
signe
of
their
gouernment
,
&
by
a
Metonymie
it
signifieth
here
the
gouernment
it selfe
.
Now
the
scepter
of
Christe
is
as
his
kingdome
is
,
not
a
scepter
of
wood
or
metall
like
other
kings
,
for
his
kingdome
is
not
of
this
world
as
theirs
is
:
but
his
scepter
the
Prophet
Esaie
in
plaine
words
describeth
it
.
He
shall
smite
the
earth
(
saith
he
)
with
the
scepter
of
his
mouth
&
with
the
breath
of
his
lipps
shal
he
kil
the
vngodly
.
In
which
wordes
of
the
Prophet
we
see
,
both
what
is
this
scepter
,
and
why
it
hath
the
name
of
righteousnesse
:
the
scepter
is
the
worde
of
his
mouth
,
that
is
,
the
preaching
of
the
Gospel
,
not
decrees
,
nor
decretalls
,
nor
traditions
of
men
,
nor
vnwriten
verities
:
by
none
of
al
these
we
haue
receiued
the
spirit
of
God
:
but
onely
by
hearing
faithe
preached
,
it
therefore
alone
is
the
scepter
.
Heere
tell
me
(
dearely
beloued
)
I
wil
aske
no
harde
question
,
but
a
thing
which
your
eyes
haue
seene
,
and
your
bands
haue
handled
.
Tell
me
what
kingdome
is
the
Popes
?
Or
whence
is
it
?
Is
it
Christs
?
Then
the
preching
of
the
Gospel
is
the
scepter
of
it
,
and
the
scepter
bearers
are
in
euerie
congregation
the
pastors
&
teachers
:
by
the
Gospel
preached
it
bindeth
and
loseth
,
by
the
Gospel
preached
it
ruleth
ouer
vs
,
by
the
Gospel
preached
it
teacheth
faith
,
it
ordeineth
religion
,
it
ministreth
Sacraments
:
by
the
Gospel
it
begetteth
vs
,
by
the
Gospel
it
nourisheth
vs
,
and
in
the
hope
of
the
Gospel
it
layes
vs
downe
in
peace
.
If
it
haue
another
scepter
then
this
,
then
it
is
an
other
kingdome
then
that
of
Christ
.
If
the
scepter
be
the
Canon
lawe
,
&
the
scepter
bearers
their
Cardinals
and
clergie
lords
,
their
chauncellers
,
and
commissaries
,
and
other
men
that
wee
knowe
not
.
If
they
binde
and
loose
by
pardons
and
bulls
.
If
they
teach
a
faith
solded
vp
(
as
they
terme
it
)
in
an
idle
fancie
,
that
we
must
beleeue
as
the
Churche
doth
beleeue
,
and
the
Church
beleeueth
as
we
do
beleeue
,
when
neither
our
Church
nor
we
can
tel
what
we
beleue
.
If
they
teache
vs
to
worship
after
the
traditions
of
men
.
If
it
feed
vs
vp
in
the
hope
of
the
Church
of
Rome
.
If
it
lay
vs
downe
at
last
in
an
vnknowen
purgatorie
,
whether
this
be
the
scepter
,
iudge
you
:
and
if
it
be
,
I
assure
you
in
the
worde
of
trueth
,
the
Apostle
and
Prophet
bothe
witnessing
with
mee
,
this
kingdome
is
a
kingdome
of
darknesse
:
a
kingdome
of
sinne
,
and
it
shall
returne
to
the
shape
of
his
first
beginning
.
The
kingdome
of
Christ
shal
be
euer
knowen
,
by
the
scepter
of
the
onelie
Gospell
preached
and
practised
in
it
.
Now
,
why
is
this
called
the
scepter
of
righteousnesse
?
Because
saith
the
prophet
it
killeth
the
vngodlie
,
the
same
exposition
the
Apostle
immediately
addeth
.
Thou
haste
loued
righteousnesse
,
and
hatediniqui●…ie
:
therefore
it
is
called
a
scepter
of
righteousnesse
,
because
it
maketh
the
faithful
righteous
,
&
destroyeth
the
sinners
from
the
face
of
the
earth
.
In
this
sense
Saint
Peter
calleth
it
the
seed
of
regeneration
,
because
And
though
we
were
baptised
with
all
the
water
in
the
sea
,
or
as
the
Prophet
saith
,
though
we
wash
our selues
with
Nitre
and
take
much
Sope
,
yet
our
iniquities
are
marked
before
the
Lord
:
except
we
fele
the
forgiuenesse
of
our
sinnes
,
in
the
righteousnesse
and
holinesse
of
this
kingdome
of
Christe
.
And
what
madnes
can
be
like
vnto
it
,
to
flatter
my selfe
,
as
if
I
had
my
portion
among
the
electe
of
God
,
and
yet
dwell
in
tabernacles
of
the
Children
of
the
diuell
,
that
is
I
meane
,
&
yet
walke
in
all
the
sinnes
of
a
corruptible
man
?
Are
not
Gods
children
his
Sainctes
?
be
they
not
brought
vnto
him
with
the
scepter
of
righteousnes
?
doth
hee
not
keepe
them
with
the
seale
of
his
holie
spirite
?
If
I
see
no
good
workes
in
my
hands
,
if
I
know
neuer
that
the
preaching
of
the
gospel
killed
concupiscence
in
me
,
and
made
me
hunger
and
thirst
after
righteousnesse
,
if
I
feele
not
the
spirite
of
God
to
sanctifie
more
and
more
my
heart
&
al
mine
affections
,
how
can
I
say
I
am
the
childe
of
God
?
No
,
no
,
talke
while
thou
wilte
,
vse
thy
libertie
,
say
thou
art
a
Protestant
,
renounce
the
Pope
,
except
thou
loue
righteousnesse
euen
as
thou
louest
thy
soule
,
&
reioycest
in
weldoing
as
in
thy
life
,
thou
hast
bene
but
an
idle
hearer
of
the
worde
of
trueth
.
Godlinesse
is
not
made
of
wordes
,
as
a
wood
is
made
of
trees
,
but
it
is
an
earnest
loue
,
proceeding
from
a
pure
heart
,
and
a
good
conscience
,
and
an
vnfeigned
faith
,
in
whiche
wee
may
glorifie
God
,
and
do
good
to
his
people
.
Paule
was
godlie
,
when
he
gloried
in
nothing
but
in
the
crosse
of
Iesu
Christe
,
by
which
the
worlde
wascrucified
Let
our
soules
haue
no
pleasure
in
him
.
And
here
let
vs
also
marke
howe
the
Apostle
setteth
out
this
righteousnesse
of
Christ
.
Thou
hast
(
saith
he
)
loued
righteousnesse
and
hated
iniquitie
.
This
is
generall
in
all
duetie
which
we
do
vnto
God
,
to
loue
the
obedience
with
all
our
heart
and
soule
,
and
to
detest
and
hate
all
the
transgression
and
sinne
.
So
the
Prophet
Dauid
saith
:
I
hate
vaine
inuentions
,
but
thy
law
I
loue
:
&
againe
:
thy
law
I
loue
,
but
I
hate
falshod
&
abhorre
it
.
Euen
so
must
we
hate
iniquitie
if
we
loue
righteousnesse
,
and
abhorre
falshod
if
we
loue
the
trueth
:
and
this
is
that
eternall
lawe
whiche
God
gaue
from
the
beginning
.
I
will
,
saith
he
,
set
enimitie
betweene
thee
and
the
woman
and
betweene
thy
seede
&
her
seede
.
But
O
Lord
,
what
a
rebellious
people
are
we
?
where
God
hath
commaunded
all
concorde
,
and
bound
vs
together
in
all
bonds
of
vnitie
,
One
bodie
,
one
spirite
,
one
hope
of
our
calling
,
one
Lord
,
one
faith
,
one
Baptisme
,
one
God
the
father
of
vs
all
:
yet
al
these
bondes
we
breake
in
sunder
:
&
anger
,
hatred
,
reprochful
words
,
quarels
,
wounds
,
murders
,
euerie
cursed
thing
,
but
we
reach
our
hands
vnto
it
:
to
make
strife
one
with
another
,
and
disanull
the
agreement
which
God
hath
made
:
on
the
other
side
,
touching
the
workes
of
darkenes
,
we
wil
walke
in
them
:
and
though
God
hath
separated
them
from
vs
,
as
heauen
from
hell
,
or
Christe
from
Belial
,
and
hath
made
the
hatred
of
them
perpetuall
to
vs
and
our
posteritie
,
yet
we
thinke
as
the
Prophet
sayth
:
to
make
a
league
with
death
,
and
to
beat
agreement
with
hel
,
we
will
follow
our
fleshly
concupiscence
,
as
though
there
were
no
lorde
to
controll
vs
,
and
we
will
not
hate
sinne
at
all
.
A
corrupt
nature
,
to
loue
that
which
we
are
bid
hate
,
and
hate
that
which
we
are
bid
loue
,
but
a
more
corrupt
affection
,
if
we
giue
place
to
these
desires
,
and
are
well
pleased
to
loue
them
still
.
It
followeth
in
the
end
of
this
seuenth
verse
,
thy
God
hath
annoynted
thee
with
the
oyle
of
gladnes
aboue
thy
felowes
.
In
this
we
may
learne
an
other
notable
cause
why
we
shoulde
acknowledge
Christ
our
onely
King
and
Law-giuer
:
Because
he
is
thus
annoynted
,
that
is
,
in
him
dwelleth
all
fulnesse
of
grace
,
and
the
treasures
of
all
wisdome
and
knowledge
are
hid
in
him
:
so
that
leaue
him
,
leaue
his
lawes
,
leaue
his
scepter
,
we
leaue
instruction
,
we
leaue
righteousnesse
,
we
leaue
eternall
life
.
And
heere
note
that
the
oyle
of
gladnesse
is
the
giftes
of
the
spirite
of
God
:
gladnesse
to
our selues
,
because
it
filleth
vs
with
ioy
in
the
Lord
:
and
gladnesse
to
other
,
because
it
powreth
grace
into
our
lips
,
to
confort
the
weak
harted
,
&
to
make
vs
a
swete
sauour
of
life
vnto
life
,
to
all
that
hearken
vnto
vs
.
The
heart
of
earth
that
is
dry
and
baren
,
and
beareth
no
ioyful
fruite
of
the
Lord
God
,
this
oyle
of
gladnes
hath
not
yet
softened
it
to
make
it
a
fertile
soile
for
the
seede
of
the
worde
of
God
.
And
the
carelesse
man
,
of
a
dull
spirite
,
that
is
not
touched
with
his
brothers
sinning
,
but
letteth
him
alone
in
his
vncleanesse
,
to
sinck
or
swim
,
to
stand
or
fall
,
to
liue
or
die
:
and
all
that
vse
companie
only
for
worldly
pleasure
,
without
regarde
of
swearing
,
lying
,
backbiting
,
idle
talke
,
wantonnesse
,
or
what
soeuer
:
what
gladnesse
receiue
other
by
their
admonitions
&
exhortations
?
Or
how
can
they
say
this
sweete
oyle
is
in
their
heartes
?
Let
no
man
deceiue
him selfe
,
God
is
not
mocked
.
Hee
that
is
of
Christ
hath
a
care
to
bring
other
vnto
Christe
,
hee
hateth
the
iniquitie
of
all
men
,
and
giueth
comforte
to
manie
with
the
oyle
of
gladnesse
,
of
whiche
hee
hath
receiued
.
And
thus
farre
of
these
verses
.
Now
let
vs
pray
to
god
our
heauenly
father
,
that
we
may
be
taught
of
his
spirit
,
that
like
as
he
in
his
vnspeakable
wisdome
and
mercie
,
hath
giuen
vnto
vs
his
owne
sonne
to
be
a
Sauiour
,
to
establish
vnto
him
a
perpetuall
Kingdome
,
that
our
libertie
might
bee
defended
with
his
strong
hande
,
and
to
make
vs
partakers
of
all
his
benefites
,
by
rulinge
vs
with
his
scepter
of
righteousnesse
,
that
is
,
filling
vs
with
a
holie
knowledge
of
his
Gospell
to
loue
righteousnesse
,
to
hate
iniquitie
:
and
by
giuing
vs
of
his
fulnesse
,
that
we
should
receiue
grace
for
grace
,
&
haue
a
hapie
measure
of
the
oyle
of
gladnes
,
with
which
he
was
annoynted
:
so
according
to
these
his
great
mercies
towarde
vs
,
let
vs
pray
:
and
the
Lorde
graunt
vs
,
that
wee
may
finde
fauour
in
his
sight
,
to
imbrace
his
sonne
alone
,
to
follow
his
wayes
,
to
loue
his
trueth
,
to
set
out
his
honour
,
and
to
finishe
our
weary
pilgrimage
in
his
seruice
,
to
the
profit
of
our
brethren
,
&
strengthening
of
our
faith
,
through
Iesus
Christe
our
onely
Sauiour
,
to
whome
,
with
the
father
&c.
¶
The
fift
Lecture
,
vpon
the
10.
11.
&
12.
verses
.
10
And
thou
,
Lord
,
in
the
beginning
haste
established
the
earth
,
and
the
heauens
are
the
works
of
thine
hands
.
11
They
shall
perish
,
but
thou
doest
remaine
:
and
they
all
shall
waxe
olde
as
doeth
a
garment
.
12
And
as
a
vesture
shalt
thou
folde
them
vp
,
and
they
shall
be
chaunged
:
but
thou
art
the
same
,
and
thy
yeeres
shall
not
faile
.
THE
Apostle
goeth
forward
as
before
,
and
heere
addeth
the
fourth
comparison
,
in
exalting
Christe
aboue
Angels
.
And
hee
maketh
this
comparison
according
to
the
title
before
giuen
him
,
that
by
him
the
worlde
was
made
,
and
it
is
this
.
The
sonne
of
God
,
our
Messias
,
of
whome
we
speake
:
he
made
the
worlde
,
and
ruleth
it
as
he
will
,
and
wil
abolish
it
in
the
time
appointed
,
him selfe
being
vnchangeable
in
all
his
wayes
:
which
is
a
glorie
farre
aboue
al
that
the
scripture
attributeth
vnto
angels
.
Touching
this
scripture
here
alledged
,
how
it
may
be
applied
to
Christ
:
it
is
certeine
,
that
the
Psalme
according
as
the
title
is
,
was
a
prayer
of
the
afflicted
Churche
,
most
like
when
it
was
in
the
captiuitie
of
Babylon
,
bothe
because
of
the
great
complaint
of
the
singular
miserie
which
they
suffered
,
&
because
they
in
their
prayer
alledge
the
appointed
time
of
deliuerance
to
that
they
shal
returne
to
serue
God
and
Dauid
their
King
:
Dauid
beeing
He
would
raise
vp
to
Dauid
a
righteous
braunch
,
whome
they
should
call
,
the
Lorde
our
righteousnesse
:
which
must
needs
be
meant
of
the
Messias
,
whome
they
looked
for
to
be
the
sonne
of
Dauid
:
and
expressely
he
noteth
their
returne
into
the
fauour
of
GOD
,
with
the
same
wordes
,
with
which
God
maketh
with
vs
his
new
testament
,
in
Iesu
Christe
,
that
God
wil
be
our
God
,
and
we
shal
be
his
people
.
He
will
forgiue
their
sinnes
and
iniquities
,
they
shal
be
all
taught
of
God
.
Euen
so
heere
in
this
Psalme
the
prophet
sore
telling
their
returne
from
Babylon
,
fore-seeth
the
redemption
that
is
in
Christ
,
and
breaketh
out
in
complaint
of
his
shorte
life
:
because
he
should
not
tarrie
to
see
the
day
:
and
to
comfort
him selfe
againe
,
speaketh
out
in
spirite
what
ioy
and
gladnesse
he
sawe
in
Christ
,
and
how
glorious
a
God
he
is
,
and
so
vttereth
the
wordes
here
alledged
:
And
thou
in
the
beginning
,
O
Lorde
,
didst
lay
the
foundations
of
the
earth
,
&
the
workes
of
thy
hands
are
the
heauens
&c.
And
heere
these
words
:
He
laide
the
foundations
of
the
earth
,
and
the
Heauens
are
the
work
of
his
hands
:
are
spoken
according
to
our
infirmitie
,
which
knowe
no
buildings
but
by
foundations
,
nor
can
make
any
great
workes
without
our
hands
:
otherwise
it
is
certeine
,
the
earth
hath
no
foundations
,
nor
no
handes
could
make
the
heauens
,
but
al
was
made
&
consisteth
by
the
power
of
God
.
Thus
we
haue
heard
,
what
argument
the
Apostle
heere
vseth
&
how
this
text
is
applied
vnto
Christ
.
Now
,
touching
the
wordes
,
where
the
Prophet
saith
:
And
thou
Lord
,
the
Apostle
is
a
good
expositor
that
this
is
spoken
to
the
Sonne
of
God
,
to
whome
he
attributeth
the
original
and
cause
of
making
the
worlde
.
A
place
most
worthie
to
be
diligently
marked
:
for
it
giueth
clearely
vnto
Christ
the
fullnesse
of
the
godhead
,
according
to
the
article
of
our
crede
,
I
beleue
in
God
the
father
almightie
maker
of
heauen
&
earth
.
And
all
Arrians
,
olde
and
newe
,
which
so
long
haue
blasphemed
the
Sonne
of
God
,
and
made
him
but
a
seruant
in
the
creation
of
the
world
,
because
many
times
the
Scripture
sayth
:
By
him
God
made
the
world
:
if
they
heare
this
spoken
to
that
sonne
:
And
thou
Lord
in
the
beginning
didst
lay
the
foundations
of
the
earthe
:
they
will
ceasse
to
blaspheme
,
and
confesse
he
is
God
to
be
blessed
for
euer
.
And
where
it
is
saide
:
that
God
the
Father
,
by
him
made
the
world
:
that
phrase
of
speache
diminisheth
not
his
glorie
,
but
rather
testifieth
it
more
clearely
.
For
we
haue
saide
before
:
that
Christ
is
the
s●…ning
brightnesse
of
the
glorie
of
his
father
,
that
is
:
the
person
in
the
Deitie
,
by
whome
onely
the
eternall
wisedome
of
GOD
could
make
his
maiestie
shine
vpon
any
creature
:
neither
was
it
euer
possible
,
that
any
creature
shonlde
shewe
forth
the
goodnesse
of
God
,
but
onely
by
the
person
of
the
sonne
.
And
therefore
,
when
the
name
of
God
,
or
creation
of
the
worlde
,
is
giuen
vnto
the
Sonne
,
as
here
we
see
:
we
doe
humbly
confesse
and
adore
the
vnitie
of
the
Godhead
that
is
really
in
him
.
When
it
is
attributed
to
the
father
,
as
he
that
by
his
Sonne
hath
made
all
these
things
,
we
acknowledge
the
properties
of
the
persons
,
the
father
dwelling
in
light
which
none
can
approch
vnto
,
a
founteine
and
head-spring
of
immortall
glorie
.
And
the
sonne
,
the
shining
brightnes
of
that
glorie
,
by
whome
it
is
made
knowen
of
men
and
Angels
:
so
,
when
we
say
:
we
belieue
in
God
the
Father
Almightie
,
who
made
the
worlde
:
we
acknowledge
the
goodnesse
and
mercie
,
by
which
the
world
was
made
,
originaly
to
dwel
in
the
person
of
the
Father
:
when
we
say
the
worlde
was
made
by
the
Sonne
,
we
acknowledge
the
wisdome
of
God
,
by
whiche
the
thing
was
wrought
,
and
the
glorie
of
it
imparted
vnto
vs
,
to
be
in
the
person
of
the
sonne
:
as
likewise
,
wheresoeuer
the
holy
Ghost
is
mentioned
in
Where
it
is
said
further
:
God
laide
the
foundations
of
the
earth
,
and
the
heauens
are
the
workes
of
his
handes
.
We
must
consider
,
the
creation
of
the
world
is
thus
attributed
to
God
,
not
onely
because
all
things
were
made
by
him
:
but
because
he
hath
so
made
them
,
that
they
carrie
a
marke
imprinted
in
them
,
of
the
power
and
Godhead
of
the
Creator
.
Thus
he
meaneth
,
when
he
sayeth
:
the
Heauens
are
the
workes
of
thy
handes
.
Euen
as
the
Prophet
sayeth
:
The
heauens
declare
the
glorie
of
God
,
and
the
firmament
sheweth
his
hand●…e
worke
.
Day
vnto
day
vttereth
speache
,
and
night
vnto
night
openeth
knowledge
.
And
heere
we
Who
hath
measured
the
waters
with
his
fist
:
and
compassed
heaven
with
his
spanne
:
who
is
he
hath
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mounteines
in
a
weight
,
and
the
hilles
in
a
balance
?
Nothing
in
the
worlde
,
no
not
the
verie
dust
of
the
earth
,
could
come
in
the
prophets
eyes
,
but
he
could
see
in
it
a
great
worke
of
the
Lorde
.
Sainct
Paule
saith
:
God
left
not
him self
without
witnesse
among
men
,
euen
when
the
times
were
moste
blinde
.
For
To
be
short
,
if
hearing
,
seeing
,
smelling
,
tasting
,
feeling
,
be
all
the
delight
we
can
finde
in
the
workes
of
God
:
we
haue
giuen
our
preeminence
to
the
dumbe
creatures
,
which
haue
these
senses
more
exqisite
then
wee
:
and
we
haue
turned
the
heartes
of
men
into
the
heartes
of
beastes
,
who
with
wisedome
,
prudence
,
vnderstanding
,
knowledge
,
&
reason
can
do
nothing
.
And
the
wordes
of
the
prophet
are
fulfilled
in
vs
:
Man
,
when
he
was
in
honour
had
no
vnderstanding
,
he
was
compared
to
the
bruite
beastes
,
and
was
made
like
vnto
them
.
I
speake
this
with
the
more
wordes
,
and
the
more
earnestly
,
that
you
might
see
and
detest
the
shame
of
some
,
who
do
not
onely
,
not
see
in
the
creatures
of
God
,
the
glorie
of
God
to
feare
before
him
,
and
to
giue
him
honour
:
but
quite
contrarie
in
all
his
creatures
,
they
prophane
his
name
,
which
eate
till
they
surfeit
,
and
drinke
till
they
be
drunken
:
who
put
on
pride
with
all
their
apparell
,
and
make
their
lands
and
houses
priuiledged
places
for
muche
iniquitie
,
which
fill
their
mouthes
with
cursed
swearing
,
euen
in
the
sight
of
the
Sunne
,
and
commit
their
whoredomes
,
and
feare
not
at
the
darkenesse
of
the
night
.
Flee
(
dearely
beloued
)
farre
from
suche
:
hate
them
(
as
the
prophet
saith
)
with
perfect
hatred
al
their
assemblies
.
The
earth
that
mourneth
vnder
the
burden
of
them
,
one
day
will
spue
them
out
,
and
the
creatures
which
they
hold
in
this
miserable
bondage
of
sinne
,
one
day
God
will
heare
their
sighes
,
and
they
shall
giue
a
speedie
witnesse
against
their
oppressers
.
And
thus
much
of
the
creatures
of
God
,
which
here
are
saide
to
be
made
by
the
sonne
of
God
,
and
to
be
the
workes
of
his
hands
.
An other
thing
heere
we
haue
to
consider
,
that
the
Apostle
teacheth
the
excellencie
of
Christ
in
respect
of
his
continuance
,
before
whome
,
the
heauen
and
earth
are
but
a
moment
:
for
so
in
this
comparison
,
he
speaketh
of
their
age
,
as
a
thing
of
nothing
,
They
shall
perish
,
they
shal
waxe
old
as
a
garment
,
they
shal
be
folded
vp
as
a
vesture
:
making
al
the
continuance
of
the
heauen
to
be
vanitie
,
and
of
none
account
:
for
although
it
may
seme
he
might
haue
made
this
comparison
with
things
of
a
more
expresse
shewe
of
vanitie
then
a
garment
,
as
to
haue
compared
them
with
smoke
,
with
the
shadowe
of
smoke
,
with
the
dreame
of
a
shadow
or
such
like
:
yet
in
comparing
the
time
of
the
heauens
,
whiche
are
so
many
ages
,
with
a
garment
which
is
scarce
a
yeare
,
it
is
as
cleare
a
testimonie
al
is
nothing
,
as
if
al
were
not
a
minute
of
an
houre
.
Besides
this
,
the
cause
of
this
comparison
with
a
garment
,
was
the
similitude
in
whiche
God
hath
sette
the
Heauens
,
who
hath
spred
them
like
a
corteine
,
and
made
them
as
a
couering
to
all
his
creatures
:
it
was
not
to
make
the
comparison
lesse
in
shewe
of
their
vanitie
.
Then
heere
let
vs
be
wise
hearted
as
the
prophet
was
,
as
oft
as
our
hope
is
before
our
eyes
,
to
see
our
Sauiour
Christ
liuing
for
euer
:
let
vs
not
only
confesse
that
our
owne
age
is
nothing
in
respect
of
him
,
but
let
vs
boldly
continue
euen
the
continuance
of
the
heauens
,
and
account
all
thing
nothing
that
hathe
an
ende
:
for
let
the
dayes
be
neuer
so
manie
,
whiche
you
can
call
into
account
and
multiplie
yeares
into
the
longest
continuaunce
which
your
thoughtes
can
comprehende
,
that
thousand
thousandes
be
before
you
,
and
tenne
thousand
thousandes
are
in
your
minde
,
with
one
worde
you
shall
confute
them
all
,
&
with
the
breath
of
your
mouth
you
may
blowe
them
away
:
and
,
as
the
prophet
sayth
,
make
them
all
as
a
garment
that
is
rent
and
worne
:
for
reckon
vp
all
thy
thousandes
that
thou
canst
,
and
put
this
worde
,
(
Past
,
)
vnto
them
,
and
where
are
they
nowe
become
?
a
thousand
thousand
thousand
yeares
past
,
what
are
they
?
And
if
time
be
such
a
tyrant
,
to
breake
the
delight
of
the
long
age
of
the
verie
heauens
,
that
the
wise
hart
of
a
man
doth
say
,
euen
they
are
vanitie
,
&
wax
old
as
doth
a
garment
:
what
foolishnesse
hath
wrapped
vp
all
our
vnderstanding
?
and
what
blindnesse
is
in
our
hearts
,
that
we
see
not
our
owne
life
,
what
it
is
?
Not
one
of
a
hundred
that
hath
three
score
and
tenne
yeares
,
and
of
those
a
great
parte
are
slept
out
,
so
that
we
feele
them
not
,
and
a
greate
parte
consumed
with
sorrow
,
either
in
losse
of
credit
:
or
feare
of
punishment
:
or
paine
of
sicknesse
:
or
griefe
of
our
labour
:
or
pensmenesse
of
our
wants
:
or
anguishe
of
our
desires
:
or
at
least
,
euen
with
a
wearinesse
of
time
it selfe
:
so
that
of
three
score
and
tenne
yeares
,
let
him
speake
that
can
glorie
most
,
and
he
shall
finde
that
in
them
all
,
he
hath
scarce
tenne
full
yeares
of
pleasure
:
and
this
verie
pleasure
,
euen
then
,
when
it
is
greatest
,
what
is
it
?
Surely
suche
as
if
hee
loke
downe
into
his
owne
thoughts
,
he
should
say
in
the
mids
of
it
,
his
heart
is
heauie
.
And
shall
yet
this
life
,
so
short
,
so
troublesome
,
so
without
pleasure
,
so
fast
holde
vs
bounde
with
blinde
desire
,
that
we
neither
long
for
nor
looke
after
Iesu
Christ
,
who
liueth
euer
,
and
hath
cast
forth
of
his
presence
all
sinne
,
and
sorrowe
,
and
deathe
it selfe
?
Could
the
Prophet
so
shewe
him
in
immortalitie
&
all
his
elect
with
him
in
the
glorie
of
his
father
,
that
he
bewayled
the
vanitie
of
his
owne
life
,
yea
though
it
should
haue
lasted
as
long
as
the
heauens
,
and
while
the
Sunne
and
Moone
endureth
,
though
he
should
haue
abiden
king
of
Israel
,
was
al
this
vnto
him
as
a
shadowe
or
an
idle
dreame
in
comparison
of
Christe
who
is
for
euer
,
and
whose
yeares
shall
neuer
faile
?
And
shall
we
think
wee
haue
the
spirite
of
God
or
any
portion
in
Iesu
Christe
,
who
in
his
euerlasting
continuaunce
,
cannot
finde
such
pleasure
as
in
our
visard
of
vaine
life
,
that
soudenly
appeareth
and
is
no
more
?
who
in
the
glorie
of
his
presence
,
and
maiestie
of
his
Father
,
can
see
no
such
delighte
,
as
in
carding
,
diceing
,
daunsing
,
and
such
like
works
of
reproche
and
shame
,
and
horririble
confusion
?
Nay
,
I
will
tell
you
(
dearelie
beloued
,
)
and
I
will
tell
you
true
:
your
owne
eyes
and
eares
shall
beare
witnesse
with
mee
that
I
lie
not
.
These
men
that
thus
serue
in
the
vile
bondage
of
these
pastimes
,
they
carrie
with
them
,
the
badge
and
cognisaunce
of
another
maister
then
of
the
liuing
God
:
for
tell
me
,
from
morning
to
night
are
not
their
mouthes
full
of
adulterie
,
of
wrath
,
of
hatred
,
and
swearing
without
shame●…
,
in
whiche
God
is
dishonoured
,
and
the
crosse
of
his
Sonne
Christ
made
despised
?
Then
doubt
not
what
these
men
do
,
nor
what
maister
they
serue
,
but
pray
that
God
may
haue
mercie
vppon
them
,
as
vppon
vs
this
day
,
who
loue
not
their
delights
,
that
they
may
repent
,
and
withdrawe
them selues
from
the
snare
of
the
diuell
,
in
which
they
bee
holden
,
according
to
his
will
,
and
begin
while
yet
it
is
good
time
,
to
despise
this
,
and
regarde
the
life
of
Christe
,
in
comparison
of
which
they
may
say
with
the
Prophet
:
The
Heauens
shall
perish
and
consume
as
a
garment
,
but
thy
yeeres
(
O
Lord
)
they
haue
no
end
.
One
other
thing
foloweth
in
the
Prophet
,
which
the
Apostle
reciteth
not
,
but
for
our
times
it
hath
a
verie
good
instruction
:
the
Prophet
thus
concludeth
:
The
children
of
thy
seruants
shall
continue
,
and
their
seed●…
shal
stand
fast
in
thy
sight
:
because
Christ
had
ioyned
his
Church
to
himselfe
,
he
the
head
&
they
the
bodie
,
by
him
who
endured
longer
then
the
Heauens
,
the
Prophet
knew
his
people
could
neuer
perishe
:
and
in
his
thought
,
if
the
Prophet
had
comfort
against
the
tyrannie
of
the
kingdome
of
Babylon
,
what
comforte
may
we
haue
now
against
the
enimies
of
the
church
of
Christ
?
They
thinke
they
be
many
,
&
strong
,
and
rich
,
and
wise
,
and
they
will
preuaile
:
their
Pope
shall
vp
againe
,
they
will
haue
Masse
,
they
will
exalte
the
Church
of
Rome
:
they
will
become
slaues
to
a
vile
person
as
they
were
before
:
they
will
do
,
I
cannot
tell
what
.
Alas
poore
soules
,
how
fast
they
hold
a
lye
in
their
right
hand
!
The
shame
that
they
seeke
for
they
shall
neuer
finde
.
For
what
are
they
?
Or
what
is
their
strength
?
How
much
are
they
better
then
grasse
,
or
then
the
flower
in
the
field
?
What
is
their
life
more
then
a
vapour
,
or
then
a
smoke
that
vanisheth
away
?
yet
they
boast
them selues
against
the
Church
of
Christ
,
which
is
knit
vnto
the
sonne
of
God
,
liueth
in
his
life
,
standeth
in
his
strength
,
whose
right
hand
hath
made
all
thinges
,
and
whose
yeres
endure
for
euermore
:
while
we
trust
in
this
,
our
hope
is
sure
,
and
all
our
enimies
shal
be
ashamed
.
And
let
vs
pray
,
that
it
would
please
God
our
heauenly
father
,
of
his
great
goodnesse
,
to
haue
mercie
vpon
vs
,
that
by
his
spirit
the
eyes
of
our
mindes
may
be
lightened
,
to
see
what
great
Saluation
he
hath
giuen
vnto
vs
in
Iesu
Christ
:
who
is
his
onely
sonne
:
heire
of
althings
:
creator
of
the
world
:
who
ruleth
and
gouerneth
all
things
:
and
shall
shewe
vs
his
glorie
in
immortalitie
,
when
all
these
creatures
shall
haue
their
●…haunge
.
And
the
Lord
graunt
that
in
these
dayes
of
our
vanitie
,
while
yet
we
are
walking
to
the
day
of
rest
,
we
may
in
the
meane
season
,
see
his
grace
and
glorie
in
all
his
creatures
,
in
whiche
we
haue
our
pleasure
,
that
we
may
enioye
them
to
his
praise
,
and
with
wise
heartes
measuring
his
times
who
shall
endure
for
euer
,
when
all
these
thinges
are
past
,
we
may
mourne
in
spirite
,
to
see
the
time
approch
,
when
we
with
him
shall
bothe
see
and
inherite
his
immortalitie
,
through
his
sonne
Iesu
Christ
,
who
hath
purchased
it
for
vs
,
and
with
his
mightie
power
,
will
keepe
vs
in
safetie
vnto
it
,
against
that
day
:
to
whom
with
the
father
and
the
holie
Ghost
,
our
onely
comforter
,
beal
honour
and
glorie
,
nowe
and
euer
,
Amen
.
The
sixte
lecture
,
vpon
the
13.
and
14.
verses
.
13
Vnto
whiche
also
of
the
Angels
,
saide
he
at
any
time
?
Sitt
at
my
right
hand
,
till
I
make
thine
enimies
thy
foote
stoole
.
14
Are
they
not
all
ministring
spirit●…s
,
sent
forth
to
minister
,
for
their
sakes
which
shal
be
heires
of
saluation
?
NOWE
the
Apostle
maketh
the
fifte
comparison
betweene
the
Angels
,
and
our
Sauiour
Christe
:
in
which
it
is
plaine
,
he
is
exalted
aboue
all
Angels
:
And
this
comparison
is
out
of
the
saying
of
the
Prophet
:
Sitt
on
my
right
hand
vntill
I
make
thine
enimies
thy
foote
stoole
.
A
singular
honour
aboue
all
that
euer
Angel
had
:
for
it
signifieth
,
that
God
hath
taken
him
into
the
fellowship
of
glorie
,
and
giuen
him
all
power
,
in
Heauen
and
in
earth
.
Touching
this
Psalme
,
as
it
is
moste
true
:
so
it
is
confessed
of
all
,
that
it
is
a
prophesie
of
our
Sauiour
Christ
,
how
he
should
be
King
of
his
Church
,
and
vtterly
subuert
all
his
enimies
,
and
be
our
priest
after
the
order
of
Melchisedech
:
who
should
bring
an
end
to
the
priesthood
of
Leuie
:
and
according
to
this
meaning
of
the
Prophet
,
so
the
Apostle
alledgeth
this
sentence
,
for
proofe
of
this
excellencie
of
the
sonne
of
God
aboue
all
Angels
.
And
with
this
testimonie
,
our
Sauiour
Christe
him selfe
confuteth
the
Phariseis
,
when
they
denyed
his
diuinitie
,
resoning
of
the
force
of
this
word
,
LORD
,
because
the
comparison
then
was
with
Dauid
.
These
wordes
of
the
Apostle
:
To
which
of
the
Angels
said
hee
at
any
time
&c.
they
shewe
plainely
,
what
glorie
it
is
to
sitt
on
the
right
hand
of
GOD
.
For
when
the
Apostle
sayth
:
The
like
was
neuer
said
to
Angels
,
that
is
:
such
glorie
was
neuer
giuen
them
:
what
can
it
else
meane
,
but
that
Christe
is
confessed
to
be
one
God
with
his
father
?
Or
what
can
we
vnderstand
to
be
higher
then
all
Angels
,
but
God
alone
?
If
the
right
hand
of
God
could
signifie
his
presence
,
the
Angels
are
in
his
presence
:
and
of
them
,
thousand
thousandes
are
before
him
:
and
as
our
Sauiour
Christ
saith
,
They
see
the
face
of
our
heauenly
father
.
If
his
right
hand
could
signifie
the
fruition
or
sight
of
his
glorie
:
the
Angels
are
all
blessed
spirites
,
and
see
his
glorie
euen
as
it
is
.
If
his
right
hand
did
signifie
any
inferiour
power
,
though
it
were
greater
then
all
the
worlde
,
such
power
haue
also
Angels
:
so
that
one
of
them
haue
smitten
whole
armies
of
men
,
and
whole
Countries
:
and
therefore
bee
they
also
called
principalities
and
powers
,
because
no
strength
in
the
world
can
resist
them
.
But
seeing
his
right
hand
noteth
vnto
vs
,
that
honour
whiche
neuer
Angel
was
receiued
vnto
and
aboue
the
angels
we
know
none
but
God
alone
:
therefore
,
the
Scripture
speaketh
plainely
,
in
setting
Christe
on
the
right
hand
of
his
father
,
farre
aboue
Angels
:
that
he
is
one
God
and
equall
with
his
father
.
Besides
this
,
sith
it
is
saide
,
Sit
thou
on
my
right
hand
,
till
I
make
thine
enimies
thy
footestoole
:
it
is
plaine
,
that
this
is
the
right
hand
of
God
,
the
power
of
God
giuen
vnto
Christe
,
in
which
he
shall
ouercome
all
his
enimies
:
and
sith
this
is
the
ende
of
that
glorie
,
that
glorie
is
nothing
but
the
power
by
which
this
is
brought
to
passe
,
and
when
this
shal
be
accomplished
,
that
all
his
enimies
shal
be
confounded
,
then
this
shall
bee
finished
:
for
him
to
sitt
on
the
right
hand
of
his
father
:
not
that
Christ
shall
ceasse
to
be
equal
with
his
father
,
but
that
this
kingdome
of
Christ
our
mediatour
betweene
God
and
vs
,
in
which
he
keepeth
vs
:
that
shall
cease
,
and
he
shall
giue
it
vp
vnto
his
father
,
and
God
shall
be
vnto
vs
,
all
in
all
.
And
thus
farre
of
all
these
honourable
titles
giuen
vnto
Christ
:
in
all
which
the
Apostle
proueth
him
greater
then
all
Angels
.
The
first
is
,
that
hee
is
called
the
naturall
sonne
of
God
.
The
second
,
that
the
Angels
haue
commaundement
to
worship
him
.
The
third
,
that
he
is
a
King
of
glorie
,
reigning
for
euer
in
trueth
and
righteousnesse
.
The
fourth
,
that
he
is
Creatour
of
the
world
,
and
indureth
when
the
world
shall
perish
.
And
fiftly
,
that
he
sitteth
on
the
right
hand
of
high
maiestie
:
all
whiche
are
proper
titles
to
the
sonne
of
God
,
and
greater
then
can
be
giuen
to
any
Angel
:
and
therefore
Christ
to
be
exalted
aboue
them
all
.
Now
in
the
14.
verse
following
,
on
the
contrarie
parte
the
Apostle
setteth
downe
,
what
is
the
proper
glorie
of
Angels
,
that
by
plaine
comparison
,
this
dignitie
of
Christ
might
more
appeare
:
and
so
of
Angels
he
addeth
,
that
they
be
all
ministring
spirits
,
sent
out
for
the
safetie
of
those
whiche
shall
inherite
saluation
.
Where
he
calleth
them
ministring
spirites
,
according
to
the
testimonie
of
Dauid
before
alledged
:
He
maketh
his
Angels
spirits
,
and
his
ministers
a
fl●…
of
fire
,
which
bothe
names
,
spirites
and
ministers
,
the
one
of
nature
,
the
other
of
office
,
he
bringeth
thus
into
the
proper
definition
,
that
they
be
ministring
spirites
.
And
because
the
ministerie
of
any
creature
may
be
in
diuerse
things
,
therefore
to
take
away
this
vncerteintie
,
wherein
their
ministerie
should
be
,
hee
addeth
streight
:
that
they
are
ministers
for
the
safetie
of
Gods
electe
.
So
setting
out
a
perfect
definition
of
an
Angel
,
fully
comprehending
all
that
wee
can
,
or
ought
to
knowe
of
those
blessed
spirites
I
for
all
their
glorie
is
comprehended
in
the
nature
of
a
spirite
:
and
the
prayse
which
continually
they
sing
vnto
God
,
is
comprehended
in
their
ministerie
:
for
they
are
named
ministers
,
according
to
Gods
ordinaunce
,
and
good
pleasure
,
so
that
with
continuall
praise
and
thankesgiuing
,
and
reioycing
in
the
Lorde
,
they
doe
their
worke
as
after
their
example
we
make
our
prayer
:
Thy
will
be
done
in
earth
,
us
it
is
in
Heauen
.
Now
vpon
this
definition
of
Angels
,
and
the
former
testimonies
of
the
great
glorie
of
the
sonne
of
God
our
Sauiour
Iesus
Christ
,
by
good
comparison
the
Apostles
conclusion
is
plaine
and
manifeste
that
seeing
our
Sauiour
Christ
is
so
exalted
,
euen
aboue
the
angels
,
in
all
the
honour
of
a
King
,
a
Priest
,
a
Prophet
,
wee
ought
much
more
so
to
acknowledge
him
aboue
Moses
,
aboue
Aaron
,
aboue
all
Temple
,
sanctuarie
,
mercie
seate
,
and
all
ordinances
of
the
lawe
,
that
he
might
be
alone
our
onely
health
and
saluation
.
And
thus
hee
finisheth
this
first
Chapter
,
in
which
I
saide
,
he
setteth
out
the
person
of
Christe
according
to
his
Godhead
,
bodily
dwelling
within
him
.
Now
,
touching
the
wordes
,
what
we
haue
to
note
of
this
,
where
he
saith
:
to
which
of
the
angels
saide
he
at
any
time
:
I
then
sufficiently
declared
vnto
you
,
as
God
gaue
me
grace
,
when
I
expounded
the
v.
verse
.
Likewise
of
Christes
sitting
at
the
right
hand
of
God
I
spake
more
fully
,
expounding
the
third
verse
.
Where
it
is
here
added
:
Till
I
make
thine
enimies
thy
foote
stoole
:
The
Apostle
Sainct
Paule
,
speaking
He
shall
abolish
all
rule
,
and
authoritie
,
and
power
:
noting
,
as
he
faith
in
an
other
place
,
that
we
wrestle
not
against
flesh
and
bloud
,
but
against
principalities
and
powers
,
against
worldly
rulers
of
this
darkenesse
,
against
spirituall
wickednesse
in
high
places
:
And
because
he
saith
:
The
last
enimie
shal
be
abolished
,
And
here
(
I
beseech
you
)
let
our
hearts
be
in
out
owne
wayes
,
and
of
our
naturall
life
,
let
vs
learne
wisdome
,
least
we
be
also
vpbraided
of
our
Sauiour
Christ
,
that
we
can
discerne
the
face
of
the
earth
,
&
Tell
me
,
who
of
vs
hauing
a
long
iourney
,
by
many
theeues
and
wilde
beastes
,
or
passing
the
rockie
seas
in
great
and
violent
stormes
,
though
lie
escape
a
place
or
two
,
where
no
theefe
is
,
not
a●…ye
beaste
hath
molested
him
:
yet
at
euerie
place
of
daunger
,
his
feare
is
still
renued
:
And
thoughe
he
haue
passed
many
highe
surges
,
and
deepe
gulphes
of
water
,
yet
at
euerie
waue
,
hee
is
still
affraide
:
not
carelesse
,
because
he
hath
passed
farre
:
but
still
carefull
,
because
there
is
more
behinde
:
and
this
wisedome
we
vse
,
because
we
know
we
may
as
well
fall
toward
our
iourneyes
end
,
and
as
well
bee
drowned
before
the
hauens
mouthe
,
as
when
we
first
began
our
daungerous
voyage
.
Euen
so
with
the
Church
of
Christ
in
which
this
day
we
confesse
our selues
to
haue
our
portion
:
from
the
first
day
of
her
peregrination
in
earth
till
her
last
entraunce
into
glorie
,
there
is
a
perpetuall
hatred
betweene
the
serpent
and
her
head
,
and
betweene
the
seede
of
the
serpent
and
her
children
,
in
which
strife
euerie
one
of
vs
particularly
haue
our
fight
,
so
that
from
our
mothers
wombe
,
till
we
lie
downe
in
the
graue
,
our
life
is
a
warrefare
vpon
earth
.
No
age
,
no
condition
of
life
,
no
day
,
no
night
,
but
brings
his
enimie
with
him
,
and
the
same
enimie
armed
with
sinne
and
death
,
as
well
against
the
man
of
an
hundred
yeares
olde
,
as
against
the
childe
that
is
newe
borne
:
and
as
well
we
may
fall
into
condemnation
through
apostasie
of
old
&
croked
age
,
as
through
concupiscence
and
pride
of
youth
.
And
if
at
any
time
we
become
secure
,
like
a
carelesse
people
who
haue
our
senses
dulled
with
an
idle
dreame
of
peace
,
it
is
not
because
we
be
out
of
danger
,
but
according
to
the
parable
in
the
gospel
,
The
strong
man
hath
possessed
a●…
&
therfore
al
things
seme
to
be
so
safe
&
sure
.
Let
vs
therefore
be
wise
,
&
shake
off
the
weight
of
this
dull
sluggishnes
,
which
presseth
vs
downe
,
that
with
attentiue
eares
wee
may
willingely
heare
his
louing
counsell
,
who
one
day
will
breake
the
strongest
head
of
all
our
enimies
.
Hee
biddeth
vs
watche
and
pray
,
because
wee
knowe
not
the
day
nor
yet
the
houre
:
and
so
much
the
rather
let
vs
doe
it
:
because
we
stand
not
in
danger
of
robbing
,
or
drowning
,
or
tearing
with
wilde
beastes
:
which
yet
would
make
vs
affraide
,
though
death
should
end
our
miserie
:
but
we
stand
in
daunger
of
greater
calamities
,
when
death
shal
be
abolished
,
whether
we
shal
be
accursed
in
eternall
fire
,
or
whether
wee
shal
be
the
blessed
of
the
Lorde
.
And
as
the
perill
is
great
,
so
we
haue
heard
the
enimies
are
strong
,
and
such
as
before
whome
we
are
verie
cowards
:
for
be
we
otherwise
neuer
so
valiaunt
to
indure
paine
,
to
quarell
,
to
fight
,
to
despise
any
daunger
,
as
it
is
the
manner
of
a
great
many
ruffians
in
deed
:
but
men
of
good
courage
they
would
bee
called
:
bring
mee
one
of
them
in
battell
against
these
enimies
:
wee
haue
to
striue
against
pride
,
against
concupiscence
,
against
idle
games
,
against
all
sinne
,
and
thou
shalte
see
no
boy
,
no
woman
,
no
sickeman
so
verie
a
cowarde
:
he
hath
not
the
heart
to
strike
one
blowe
,
but
yeeldeth
him selfe
a
slaue
,
and
is
led
away
as
an
oxe
to
the
slaughter-house
.
Let
vs
therefore
watch
:
Let
vs
pray
:
for
in
this
dangerous
battell
,
in
which
these
strong
men
are
verie
cowardes
,
what
can
we
do
?
Euen
let
vs
denie
our selues
,
and
trust
vnto
him
that
sitteth
on
the
right
hand
of
his
father
,
and
hee
shall
make
all
our
enimies
our
footestoole
.
And
this
word
we
must
not
lightly
passe
ouer
:
for
it
noteth
a
certeine
&
great
confusion
vpon
the
enimies
of
Christe
:
forthough
it
be
sometime
honour
to
be
named
the
Lords
footestole
,
as
where
it
is
saide
:
Heauen
is
my
throne
,
and
the
earth
is
my
footestoole
.
The
Lord
hath
darkened
the
daughter
of
Sion
,
and
throwne
downe
the
beautie
of
Israel
,
and
hath
not
remembred
his
footstole
.
Yet
in
this
place
,
where
An
example
of
this
we
haue
in
the
Iewes
:
whose
name
was
once
so
honourable
?
how
doe
the
Prophets
glorie
of
the
house
of
Iudah
?
yet
since
they
haue
taken
vp
this
enimitie
against
Christ
,
and
sett
them selues
against
his
Churche
and
people
,
they
haue
had
experience
of
the
Lordes
right
hand
,
and
their
name
is
a
name
of
shame
and
ignominie
ouer
all
the
worlde
.
An other
example
we
haue
of
Rome
:
what
citie
had
once
such
honour
?
&
what
name
was
of
more
renowne
?
yet
since
it
hath
beene
the
seate
of
Antichriste
,
enimie
to
the
sonne
of
God
and
to
his
Gospell
:
as
she
hath
filled
her selfe
with
all
abhominations
,
so
God
hath
troaden
her
vnder
feete
,
and
(
as
the
Prophet
sayth
)
shee
hath
left
her
name
as
a
curse
And
her
roote
(
as
the
Prophet
saith
)
is
rottennesse
,
and
her
bud
as
the
dust
:
and
suche
shal
bee
the
ende
of
all
the
enimies
of
the
Sonne
of
God
.
Nowe
followeth
in
the
last
verse
this
definition
of
Angels
,
whereof
we
spake
before
:
in
whiche
we
learne
and
so
confesse
,
that
they
are
ministring
spirites
,
sent
out
for
our
safetie
and
defence
:
so
that
hereafter
,
whosoeuer
will
dispute
with
vs
aboute
Angels
,
with
one
worde
we
will
answer
him
,
and
cut
off
all
curiositie
.
This
we
knowe
,
and
we
know
it
onely
,
and
who
so
euer
knoweth
more
,
hee
knoweth
nothing
but
the
vanitie
of
his
owne
minde
.
Angels
are
spirites
,
whiche
serue
the
Lorde
▪
for
his
Churches
safetie
.
If
yet
we
wil
be
vaine
still
,
and
thinke
:
yea
,
but
what
are
Archangels
,
principalities
,
powers
,
rules
,
thrones
,
dominions
?
What
are
Cherubim
and
Seraphim
?
All
these
,
how
so
euer
they
be
called
in
diuerse
respectes
diuersly
,
they
are
all
Angels
in
condition
and
nature
,
as
they
are
so
here
defined
.
For
if
any
Archangel
,
throne
,
or
dominion
,
or
any
other
name
that
is
named
,
were
any
way
greater
then
an
Angel
,
all
this
disputation
of
the
Apostle
were
nothing
worth
:
for
how
could
it
proue
the
excellencie
of
Christ
aboue
all
creatures
,
because
he
is
greater
then
Angels
?
If
Cherubim
or
Seraphim
,
or
any
Archangel
were
also
greater
then
an
Angel
?
And
therefore
that
the
reason
of
the
Apostle
may
be
(
as
it
is
)
strong
and
vnanswerable
,
we
must
confesse
,
all
blessed
spirits
whatsoeuer
they
be
,
they
be
all
this
,
and
this
is
their
glorie
,
that
they
be
▪
Gods
ministers
,
for
the
safetie
of
his
children
.
This
doctrine
the
Prophet
Dauid
teacheth
also
verie
plainely
in
the
34.
Psalme
:
The
Angel
of
the
Lord
pitcheth
round
about
them
that
feare
him
&
deliuereth
them
.
He
shall
giue
his
Angels
charge
ouer
thee
,
to
kepe
thee
in
all
thy
ways
:
they
shal
beare
thee
in
their
hands
,
that
thou
hurt
not
thy
foote
against
a
stone
.
And
according
as
this
is
Gods
worde
,
and
his
promise
:
so
we
haue
many
examples
,
howe
he
hathe
at
all
times
iustified
his
faith
in
the
perfourmance
of
it
,
that
we
might
not
stagger
in
this
doctrine
of
Angels
.
The
Patriarches
,
the
people
of
Israel
,
the
Prophets
,
the
Apostles
,
and
Saincts
of
the
new
Testament
,
our
Sauiour
Christ
himselfe
:
we
haue
seene
howe
the
Angels
haue
beene
with
them
in
daungerous
times
,
and
ministred
the
help
of
God
vnto
them
.
Now
touching
the
manner
how
the
Angels
of
God
execute
this
ministerie
,
euen
as
it
is
not
harde
vnto
the
Lorde
in
the
battels
of
men
to
saue
with
manie
or
with
fewe
:
so
God
sendeth
out
his
angels
,
more
or
lesse
,
euen
as
he
wil
,
that
it
might
be
known
the
power
is
the
Lords
.
When
Iacob
feared
before
his
brother
Esau
,
God
sendeth
to
him
an
hoast
of
Thinkest
thou
(
saith
he
)
that
I
can
not
now
pray
vnto
my
father
&
he
wil
giue
me
moe
then
twelue
legions
of
Angels
?
And
as
thus
God
sendeth
out
a
great
multitude
,
for
the
saftie
of
one
:
so
contrariwise
,
sometime
he
appointeth
but
one
for
the
saftie
of
manie
.
So
God
sent
an
Angel
to
deliuer
Israel
out
of
Aegypt
,
and
to
guide
the
Angel
of
his
presence
(
as
the
prophet
Esai
saith
)
was
their
deliuerer
:
and
when
they
should
enter
the
Against
this
doctrine
,
as
many
haue
offended
:
so
among
all
,
there
is
none
which
haue
sunken
down
so
deepe
in
folie
,
as
the
Papists
haue
done
.
First
they
haue
made
to
euerie
countrie
a
peculiar
and
proper
Angel
:
a
thing
altogether
strange
from
the
word
of
God
,
&
a
meere
imagination
of
their
owne
heade
:
And
the
reason
wherewith
some
would
proue
it
,
is
nothing
worthe
,
thoughe
I
graunt
some
Godlie
men
doe
not
vtterly
reiect
it
:
for
they
say
there
is
named
in
Daniel
,
the
Prince
of
Persia
,
the
Prince
of
Againe
,
they
teache
that
particular
men
haue
their
particular
Angels
:
one
good
,
an
other
bad
:
and
some
good
men
dare
not
vtterlie
condemne
this
opinion
:
but
sure
to
mee
it
is
an
heresie
not
muche
vnlike
the
M●…nicheies
,
who
taught
that
euery
man
was
violently
drawen
to
do
good
or
euil
by
a
good
spirit
or
euil
,
which
equallie
of
them selues
had
rule
in
man
:
for
what
vanitie
is
it
,
when
I
knowe
that
Gods
commaundement
is
to
all
his
Angels
to
haue
charge
ouer
me
,
for
mee
to
seeke
whether
any
one
haue
a
particular
charge
!
Or
what
comforte
can
I
haue
in
it
,
except
I
think
Gods
commaundements
are
some
of
light
accompt
,
some
in
earnest
?
Or
except
I
thinke
it
is
with
Angels
as
it
is
with
men
,
that
which
is
cared
for
of
all
is
cared
for
of
none
?
Besides
this
,
it
is
a
thing
not
agreeing
to
the
similitude
of
God
&
of
his
Saintes
:
for
Gods
loue
is
one
ouer
all
with
out
respect
of
persons
,
and
our
duetie
is
to
all
our
fleash
,
of
what
nation
or
countrie
so
euer
it
be
.
A
difference
(
I
graunt
)
there
is
,
of
magistrates
,
parents
,
maisters
,
kinsfolke
,
&c.
whiche
maketh
our
fault
more
or
lesse
:
but
this
onely
is
according
to
the
age
of
men
,
a
thing
not
incident
vnto
Angels
.
But
they
haue
also
reasons
to
proue
this
is
true
:
and
first
they
alledge
that
Christ
saith
of
his
little
ones
,
their
Angels
see
all
wayes
the
face
of
my
father
which
is
in
heauen
:
therfore
euerie
one
hath
his
angel
.
I
meruel
wise
men
can
like
of
this
reason
:
for
seing
they
argue
vpon
this
,
because
they
are
called
their
Angels
,
and
are
so
named
because
of
the
ministerie
which
they
haue
for
their
safetie
,
may
not
these
woordes
as
well
stand
,
though
the
Angels
bee
apointed
al
ouer
all
,
as
if
they
had
charge
euery
one
ouer
one
?
Nay
doth
not
the
scripture
thus
expound
it
,
when
it
sayth
of
euerie
one
of
those
little
ones
,
when
they
turne
from
their
sinnes
,
that
all
the
Angels
reioyce
at
it
?
But
an
other
reason
they
haue
,
where
the
disciples
being
astonished
at
the
newes
of
Peters
comming
,
as
they
are
amased
,
they
say
it
is
not
he
,
it
is
his
Angel.
Sure
this
must
needes
bee
a
slender
trueth
that
hath
no
better
proofe
then
the
Disciples
wordes
:
when
they
are
amased
&
know
not
what
they
say
.
So
we
might
proue
that
Saintes
might
dwell
in
Tabernacles
:
because
Peter
saide
Lorde
let
vs
make
Tabernacles
,
one
for
Moses
,
an
other
for
Elias
.
So
we
might
think
that
dead
men
walke
,
because
the
Disciples
astonished
at
the
sight
of
men
,
thought
somtime
that
they
were
goastes
.
If
it
be
saide
,
yet
they
spake
after
common
opinion
of
men
,
be
it
so
:
so
was
it
the
common
opinion
,
that
deade
men
did
walke
,
as
appeareth
by
Herode
,
who
thought
our
Sauiour
Christ
was
Iohn
Baptist
risen
againe
from
the
dead
.
And
what
if
that
place
were
as
cleare
as
they
could
wishe
it
,
why
mighte
I
not
expound
it
,
it
is
his
Angel
,
that
is
,
some
Angel
which
God
hath
sent
for
his
deliuerance
,
this
being
according
to
the
scripture
,
more
then
that
to
haue
it
his
peculiar
Angel
:
but
let
this
goe
an
errour
as
it
is
,
had
it
neuer
so
great
patrones
:
and
let
it
appeare
more
manifest
by
the
errour
which
it
draweth
with
it
,
that
likewise
euerie
man
hath
an
euill
Angel
:
for
what
reason
hath
that
when
we
know
that
into
one
was
a
Legion
entred
?
Let
this
also
therefore
goe
,
euen
to
the
Gentiles
from
whom
it
came
.
The
first
authour
of
it
,
that
I
read
of
,
was
Empedocles
the
For
if
Moses
by
inspiration
knowing
the
originall
of
the
world
,
how
it
was
:
yet
had
it
not
reuealed
what
to
write
of
Angels
.
If
Stephan
,
that
sawe
the
heauens
open
:
yet
saw
not
these
orders
of
Angels
what
they
were
.
If
Paule
,
who
was
taken
vp
in
the
third
heauens
,
sawe
yet
so
litle
of
Angels
,
that
who
so
euer
will
teach
so
curiously
of
them
,
he
saith
they
be
puft
vp
of
a
fleshly
minde
,
to
speake
of
thinges
which
they
neuer
sawe
.
If
Iohn
in
all
his
high
reuelation
,
had
no
suche
knowledge
reuealed
of
Angels
:
One
doubte
may
heere
arise
,
touching
the
degrees
of
Angels
,
because
they
will
seeme
to
alledge
scripture
for
it
.
And
first
they
saye
:
The
Prophet
Ezechiel
describing
the
glorie
of
the
King
of
Tyrus
,
he
nameth
nine
precious
stones
,
which
are
in
his
garment
:
in
which
place
,
he
nameth
the
same
King
Cherub
,
comparing
him
with
the
Angels
:
therefore
these
stones
signifie
nine
orders
of
Angels
.
The
second
reason
is
,
that
there
be
nine
seuerall
names
,
with
which
Angels
are
called
in
the
scripture
:
principalities
,
rules
,
powers
,
dominions
,
thrones
,
Cherubim
,
Seraphim
,
Angels
,
&
archangels
:
therefore
there
be
nine
orders
.
A
thirde
reason
they
drawe
out
of
this
,
because
there
is
named
Angel
and
Archangel
:
in
whiche
names
,
is
manifest
difference
of
degree
:
therefore
there
are
nine
diuerse
orders
of
Angels
.
Touching
the
first
argument
of
the
nine
precious
stones
of
the
King
of
Tyrus
,
it
is
nothing
but
follie
:
for
what
though
he
were
compared
to
Angels
in
glorie
,
because
his
garment
was
full
of
precious
stones
,
doth
it
therefore
followe
,
that
as
many
kinde
of
stones
as
were
in
his
gowne
,
so
many
orders
there
should
be
of
Angels
?
If
I
sawe
a
man
cloathed
in
riche
colours
,
and
many
iewels
about
him
:
so
that
I
would
say
,
hee
shineth
like
the
Sunne
:
must
it
needes
followe
that
as
many
colours
as
are
about
him
,
so
many
colours
are
in
the
Sunne
?
But
the
thing
is
all
false
,
the
king
is
not
compared
there
to
Angels
:
but
because
the
Cherubims
that
couered
the
Mercie
seate
,
were
of
beaten
Golde
and
excellent
woorkemanshipp
,
with
them
that
King
is
compared
,
and
called
the
couering
and
the
annoynted
Cherub
:
so
that
the
nine
precious
stones
muste
bee
nine
orders
of
Cherubims
vpon
the
mercie
seate
,
or
nine
orders
of
cloathing
.
Nowe
,
where
they
say
,
there
are
nine
seuerall
names
of
them
:
therefore
nine
orders
.
First
,
that
is
false
:
for
heere
the
Apostle
out
of
the
Prophet
,
alledgeth
two
names
more
:
spirites
,
and
flaming
fire
.
They
are
called
in
Iob
,
the
sonnes
of
God
:
so
by
this
accompt
there
must
be
twelue
orders
of
Angels
.
Or
if
they
will
say
,
these
names
are
common
to
all
Angels
:
so
is
(
I
am
sure
)
the
name
Angel
,
whiche
yet
they
make
one
particular
order
:
therefore
,
if
the
communitie
of
the
name
take
away
the
particular
order
,
then
are
there
but
eight
orders
:
if
not
,
then
are
there
twelue
.
But
touching
these
names
,
it
is
no
doubt
,
they
are
so
named
according
to
our
understanding
:
as
we
see
the
great
glorie
&
power
of
God
to
appere
in
them
,
that
we
might
giue
him
the
praise
of
his
work
,
and
not
imagine
so
precisely
,
a
iust
number
of
the
orders
of
Angels
.
And
this
is
most
cleare
in
Paule
him selfe
,
when
he
had
reckoned
vp
principalities
,
rules
,
powers
,
dominions
,
hee
addeth
:
And
euery
name
that
is
named
in
this
world
,
or
in
the
world
to
come
:
a
cleare
sentence
of
his
owne
modestie
,
in
confessing
a
holie
ignorance
of
the
state
of
Angels
:
and
such
as
should
moue
vs
to
sobrietie
,
to
say
with
S.
Augustine
,
The
difference
of
these
degrees
I
confesse
I
knowe
not
:
if
any
man
will
say
he
knoweth
it
,
let
him
speak
:
but
let
him
proue
that
he
speaketh
.
And
in
dede
,
very
reason
inforceth
thus
much
,
that
none
knoweth
the
difference
:
for
the
names
are
such
as
we
cannot
make
any
good
distinction
betweene
them
:
and
the
same
names
are
giuen
also
to
the
diuels
,
that
we
should
be
sure
,
they
note
no
order
,
but
The
Angels
,
of
whome
so
muche
we
haue
spoken
,
and
whose
honour
is
such
,
that
seeing
our
Sauiour
Christ
exceedeth
them
,
the
Apostle
here
proueth
,
he
is
the
GOD
of
glorie
.
In
that
,
I
say
,
these
Angels
serue
for
our
safetie
:
how
great
is
our
saftie
?
And
what
shall
we
render
vnto
God
for
this
saluation
?
It
were
exceeding
loue
,
to
giue
to
any
man
a
garde
of
men
about
him
:
it
were
more
to
giue
him
a
garde
of
princes
.
But
what
are
men
?
what
are
princes
?
what
are
Kinges
in
respect
of
Angels
,
whome
God
hath
made
to
pitche
about
vs
?
Not
one
of
vs
this
day
,
that
are
Christes
,
but
haue
his
Angels
to
keepe
vs
in
our
way
.
What
princes
glorie
can
now
dazell
our
eyes
,
except
we
knowe
not
our selues
?
Howe
can
wee
enuie
earthly
blessinges
of
houses
,
lands
,
seruaunts
,
to
abound
vnto
our
brethren
,
except
we
be
ignoraunt
what
God
hath
done
for
vs
?
How
can
we
fil
our
liues
with
any
straunge
concupiscence
of
thinges
whiche
God
hath
holden
back
from
vs
,
if
we
beleeue
what
excellent
treasure
of
his
angels
he
hath
giuen
vs
?
If
his
Angels
be
ours
,
how
truely
may
we
say
with
Paule
:
Let
vs
not
hereafter
glorie
in
men
:
for
whether
if
be
Paule
,
or
whether
Apollo
,
or
whether
Cephas
:
whether
it
bee
the
And
why
should
we
now
feare
to
be
shodd
with
the
preparation
of
the
Gospel
of
peace
,
and
go
boldly
whether
trueth
,
fayth
,
holinesse
,
duetie
calleth
vs
?
What
if
the
world
breake
with
hatred
,
or
men
swell
in
malice
againste
vs
,
are
the
Angels
driuen
back
with
vaine
threatenings
?
Or
,
what
if
we
doe
fall
before
the
enimie
and
he
preuaile
against
vs
(
as
it
happened
to
our
Sauiour
Christ
him selfe
)
is
this
a
want
in
Angels
that
watch
ouer
vs
?
Or
is
it
not
rather
the
good
wil
of
God
,
that
we
should
dye
with
Christ
,
the
sooner
to
reigne
with
him
?
Last
of
all
,
now
let
vs
knowe
how
this
glorie
is
giuen
vs
:
not
of
our selues
,
but
as
wee
are
members
of
Christ
:
for
to
him
it
doth
properly
belong
,
who
is
our
head
.
He
is
the
ladder
which
Iacob
sawe
in
a
Nowe
let
vs
praye
,
that
it
would
please
God
our
heauenly
father
,
of
his
gratious
goodnesse
,
to
lighten
our
vnderstanding
into
all
knowledge
&
wisdome
of
his
worde
,
that
we
may
be
carefull
because
of
our
enimies
,
lest
at
any
time
we
fall
into
temptation
:
and
that
we
may
be
bolde
in
Iesu
Christ
,
who
sitteth
at
the
right
hand
of
his
father
,
till
he
make
all
our
enimies
his
fotestoole
:
and
who
hath
giuen
vs
his
good
guard
of
Angels
,
that
we
might
see
his
loue
,
and
know
our
honour
,
that
so
we
may
consecrate
our selues
to
set
forth
his
praise
,
and
walke
before
him
in
holinesse
&
righteousnes
al
the
dayes
of
our
life
,
who
is
our
only
Sauiour
,
to
whom
with
the
father
&
the
holie
ghost
be
glorie
for
euer
,
Amen
.
The
seuenth
Lecture
,
vpon
the
1.
2.
3.
&
4.
verses
of
the
2.
chapter
.
1
WHerefore
,
we
ought
diligently
to
giue
heede
to
the
things
which
we
haue
heard
,
least
at
any
time
we
runne
out
.
2
For
if
the
word
spoken
by
Angels
was
stedfast
,
and
euerie
trangression
and
disobedience
receiued
a
iust
recompence
of
rewarde
.
3
How
shall
we
escape
,
if
we
neglect
so
great
saluation
,
which
at
the
first
began
to
bee
preached
by
the
Lorde
,
and
afterward
was
confirmed
vnto
vs
by
them
that
heard
him
.
4
God
bearing
witnesse
thereto
,
bothe
with
signes
&
wonders
,
and
with
diuerse
miracles
,
and
giftes
of
the
holie
Ghost
,
according
to
his
owne
will
?
WE
haue
hearde
before
,
howe
that
the
Apostle
,
after
he
had
sette
it
downe
that
Christ
was
the
Prophet
of
the
new
Testament
,
that
we
might
truely
giue
him
this
glorie
,
streight
hee
magnifieth
his
person
by
many
titles
,
and
by
comparison
with
Angels
,
proueing
vnto
vs
that
he
is
verie
GOD
.
Now
to
shewe
more
clearely
,
for
what
purpose
all
those
praises
of
Christ
were
rehearsed
,
himselfe
maketh
his
conclusion
in
the
beginning
of
this
second
Chapter
:
that
therefore
we
should
most
carefully
hearken
vnto
him
alone
.
And
this
is
the
first
part
of
this
Chapter
,
before
the
Apostle
came
(
as
I
tolde
you
)
to
proue
that
our
Sauiour
Christ
is
also
perfect
man
.
In
this
exhortation
,
first
the
Apostle
setteth
downe
his
doctrine
,
then
his
reason
by
whiche
he
will
persuade
vs
vnto
it
:
his
doctrine
is
this
.
That
it
behoueth
vs
now
,
more
carefully
to
hearken
to
the
woordes
of
Christe
,
then
afore
time
it
behoued
our
forefathers
to
hearken
to
the
lawe
of
Moses
.
For
where
he
sayth
,
We
ought
more
diligently
:
he
maketh
this
comparison
plainly
with
the
fathers
in
the
olde
lawe
in
the
second
verse
following
.
And
heere
we
must
wisely
consider
,
why
he
sayth
:
We
ought
to
be
more
carefull
then
they
:
not
that
they
might
remitt
any
care
:
for
expresly
they
are
charged
with
all
care
,
to
adde
nothing
,
to
take
away
nothing
,
to
chaunge
nothing
,
not
to
depart
neither
to
the
right
hand
nor
yet
to
the
left
,
but
day
and
night
,
at
home
and
abroade
,
to
do
always
this
,
to
studie
it
continually
without
intermission
,
as
appeareth
in
Deut.
4.
6.
&
5.
32.
&
6.
6.
&
11.
18.
&
12.
32.
&
28.
14.
Ios.
1.
8.
&
33.
6.
&
many
other
places
.
Nor
it
is
not
saide
that
we
be
more
bound
then
they
,
as
thoughe
the
authoritie
of
God
were
changed
:
but
this
is
spoken
after
our
sense
,
because
now
Christ
hath
spoken
by
himselfe
:
then
by
angels
:
now
plainely
:
then
in
figures
:
therefore
we
ought
more
carefully
to
hearken
,
not
that
all
care
ought
not
to
be
in
them
as
wel
as
in
vs
:
but
because
our
punish
ment
shall
be
more
then
theirs
,
euen
as
we
shall
be
despicers
of
the
greater
grace
.
After
this
,
the
Apostle
addeth
his
reason
to
persuade
vs
to
this
especiall
carefulnesse
,
aboue
all
other
people
,
to
hearken
to
the
voice
of
Christe
:
and
that
is
,
of
the
perill
that
insueth
:
Least
(
saith
he
)
we
run
out
.
The
Apostle
vseth
a
Metaphore
taken
of
olde
tubbes
,
which
runne
out
at
the
ioyntes
,
and
can
holde
no
liquour
.
In
such
a
phrase
of
speache
one
sayth
of
him selfe
:
I
am
full
of
creuisses
or
little
holes
,
and
I
flowe
out
on
this
side
and
on
that
:
meaning
thereby
,
that
euerie
vaine
thing
whiche
hee
heard
,
he
would
blab
it
out
:
so
wee
,
if
we
take
into
vs
the
sweete
wine
of
the
word
of
Christ
,
as
into
old
bottels
and
broken
vessels
,
that
it
runne
out
againe
,
we
become
then
altogether
vnprofitable
,
all
goodnesse
falleth
away
:
and
we
be
as
water
powred
vpon
the
ground
.
This
Metaphore
the
woman
of
Tekoa
vsed
to
Dauid
,
when
in
describing
an
vtter
desolation
of
the
people
,
she
said
:
We
are
as
water
spilt
on
the
ground
which
cannot
be
gathered
vp
againe
.
And
Dauid
him self
describing
the
extremitie
of
all
miserie
.
I
am
like
water
powred
out
,
and
all
my
bones
are
out
of
ioynt
.
Likewise
,
when
he
prayeth
,
that
all
the
plagues
of
God
may
fall
vpon
the
wicked
til
they
be
consumed
to
nothing
,
Let
them
mealt
like
the
waters
,
let
them
passe
away
.
So
the
Apostle
,
noting
the
extreame
Take
hede
lest
we
be
poured
out
:
meaning
as
water
powred
on
the
ground
,
and
is
neuer
after
profitable
any
more
.
And
if
you
will
see
an
example
,
what
this
flowing
away
meaneth
:
beholde
the
Iewes
this
day
,
to
whome
it
is
threatened
:
A
despised
people
,
whose
verie
name
is
as
a
cursse
:
so
they
haue
flowed
out
and
are
come
to
ruine
:
if
their
example
doe
make
vs
wise
,
then
this
exhortation
of
the
Apostle
is
not
to
vs
in
vaine
.
It
followeth
in
the
second
&
thirde
verse
:
For
if
the
word
spoken
by
Angels
&c.
saluation
.
In
these
words
the
Apostle
aggrauateth
his
reason
,
&
forceth
it
the
more
to
feare
the
people
.
He
vseth
to
this
end
an
argument
of
the
comparison
before
made
betweene
Christ
and
the
Angels
:
that
if
the
lawe
giuen
by
angels
,
were
not
broken
without
seuere
punishment
,
because
it
was
giuen
by
such
glorious
spirites
:
how
much
more
shall
we
be
punished
,
if
we
despise
this
great
saluation
,
preached
by
the
sonne
of
God
?
That
the
lawe
was
giuen
by
Angels
,
the
scripture
heere
is
plaine
.
Moses
saith
of
the
deliuerie
of
it
:
The
Lord
came
with
tenne
thousand
of
Saincts
.
And
S.
Paule
I
am
the
Lord
thy
God
that
brought
thee
&c.
what
could
this
bee
but
the
ministerie
of
Angels
?
For
it
must
needes
be
true
,
which
our
sauiour
Christ
sayth
:
No
man
hath
heard
the
voyce
of
God
at
any
time
:
Neither
then
could
the
If
we
doubt
because
of
the
wordes
,
that
the
voyce
sayth
:
I
am
the
Lord
thy
God
:
And
againe
,
in
the
third
of
Exodus
,
it
saith
:
I
am
the
God
of
Abraham
,
the
God
of
Isaach
,
the
God
of
Iacob
:
true
it
is
,
that
our
Sauiour
Christ
then
spake
,
who
is
the
God
of
glorie
:
but
he
spake
not
in
the
voyce
of
his
Godhead
,
but
in
the
likenesse
of
an
Angel
,
which
he
tooke
vppon
him
.
For
thoughe
it
be
true
,
that
he
tooke
not
the
nature
of
angels
,
nor
was
made
one
of
them
:
yet
in
his
heauenly
wisedome
,
he
tooke
vppon
him
the
likenesse
of
an
Angel
,
and
according
to
that
nature
,
so
spake
wordes
:
so
that
still
this
is
true
:
The
lawe
was
giuen
by
Angels
.
Where
it
followeth
here
,
that
all
transgression
of
that
lawe
was
punished
:
no
doubte
he
respecteth
the
people
of
Israel
in
the
wildernesse
,
where
of
so
manie
hundred
thousandes
,
all
died
in
their
sinnes
,
except
Caleb
and
Iosua
,
who
were
of
an
other
spirite
:
which
fearefull
example
of
this
people
,
is
likewise
alledged
by
Sainct
Paule
in
the
firste
to
the
Corinthians
,
the
tenth
Chapter
:
to
admonish
the
Corinthians
,
that
by
their
example
they
should
learne
.
And
where
the
Apostle
addeth
,
Howe
shall
wee
escape
,
if
we
despise
so
great
saluation
?
howe
true
this
is
,
we
cannot
doubt
,
if
we
will
open
our
eyes
this
day
,
and
looke
about
vs
.
What
is
become
of
the
Churches
of
Corinth
,
Galatia
,
Ephesus
,
Philippi
,
Colossos
,
Thessalonica
:
all
whiche
Paule
so
highly
commendeth
?
What
is
become
of
the
churches
of
Pontus
,
Cappadocia
,
Asia
,
Bithynia
,
to
which
Peter
writeth
?
What
is
become
of
Smyrna
,
Pergamus
,
Thiatyra
,
Sardis
,
Philadelphia
,
Laodycea
,
the
churches
mentioned
in
the
Apocalypse
?
In
all
Asia
,
Graecia
,
Macedonia
,
Syria
,
Palestina
,
and
many
famous
countries
else
,
where
are
nowe
their
churches
?
Yea
,
to
come
yet
nearer
home
.
What
is
become
of
the
Churches
in
many
Countries
and
Islands
,
which
our
eyes
haue
seene
to
flourish
?
The
famous
kingdome
of
Hungarie
,
the
great
Countrie
of
Liuonia
,
howe
haue
barbarous
tyrants
layde
them
waste
,
that
scarce
one
Church
of
Christ
hath
peace
within
them
?
These
are
the
punishementes
which
God
hath
executed
,
for
the
contempt
of
his
Gospell
:
and
our
eyes
and
the
eyes
of
our
children
this
day
haue
seene
it
.
If
we
will
not
be
warned
,
but
doe
as
we
do
,
despise
the
Gospell
,
more
then
all
nations
round
aboute
vs
:
suffer
mockers
and
scorners
to
make
their
banquets
among
vs
:
giue
leaue
to
proude
men
to
haue
their
pleasures
at
home
:
and
come
not
once
to
the
church
in
xiiii
.
or
xv
.
yere
:
let
the
wolues
loose
,
whose
rauening
teeth
are
yet
red
,
and
their
bellies
ful
with
the
bloud
of
Gods
saincts
:
if
we
will
do
greater
abhominations
then
these
:
I
wil
not
appoint
times
and
seasons
,
for
so
God
hath
not
sent
me
hither
a
Prophet
:
but
as
the
scourge
will
surely
come
,
so
I
dare
boldly
say
:
The
wiseman
seeth
the
plague
comming
and
hideth
him
,
but
the
foole
goeth
on
forward
&
is
snared
.
It
foloweth
in
the
Apostle
in
the
3.
and
4.
verse
:
Which
at
the
first
began
to
be
preached
,
&c.
The
Apostle
continueth
yet
his
reason
,
added
to
this
exhortation
of
taking
heed
to
the
Gospel
which
as
he
did
before
,
of
the
excellencie
of
Christ
the
teacher
of
it
:
so
repeating
that
,
he
addeth
also
for
the
more
glorie
of
it
,
the
way
and
manner
in
whiche
it
was
taught
,
respecting
heerein
the
glorious
manner
how
the
law
was
giuen
,
lest
thereby
any
should
lesse
regarde
the
Gospel
.
And
this
manner
of
teaching
he
magnifieth
,
first
by
the
authour
,
who
was
no
Angel
,
but
the
Lord
himselfe
:
then
by
the
minissters
of
it
,
who
were
not
one
,
but
many
:
and
euerie
one
in
as
honourable
and
assured
a
calling
,
as
Moses
himselfe
.
Thirdly
,
that
the
preaching
of
it
was
with
signes
,
wonders
,
powers
,
and
sundrie
special
gifts
of
the
holy
ghost
,
euen
as
it
pleased
God
to
distribute
them
:
So
that
they
shal
be
without
excuse
all
the
despisers
of
it
.
Heere
some
haue
thought
that
this
epistle
can
not
be
Paules
,
because
he
sayth
:
They
which
heard
this
Gospel
of
Christ
himselfe
they
haue
confirmed
it
to
vs
:
which
thing
Paul
neuer
saith
,
but
always
standeth
vpon
this
,
that
he
receiued
it
by
Reuelation
.
This
reason
is
not
vnlikely
,
neither
yet
is
it
necessarie
:
for
S.
Iude
being
an
Apostle
,
yet
saith
:
Remember
the
wordes
which
before
this
you
haue
heard
of
the
Apostles
.
And
as
Paul
would
not
lightly
haue
spoken
it
in
his
owne
person
,
so
heere
his
name
beeing
concealed
,
and
making
him selfe
one
with
those
to
whome
hee
writeth
,
he
might
well
speake
it
.
And
it
is
not
to
be
pretermitted
,
that
he
saith
not
,
it
was
taught
vs
,
but
,
it
was
confirmed
vnto
vs
,
which
might
be
said
euen
of
Paule
him selfe
being
confirmed
by
Ananias
,
and
conferring
with
Peter
,
Iames
,
Iohn
,
&c.
and
manie
other
wayes
.
Therefore
this
is
a
thing
still
doubtful
,
and
whether
it
were
Paule
,
or
not
Paule
,
we
cannot
tell
.
That
he
sayth
heere
of
signes
,
woonders
,
and
powers
:
he
calleth
miracles
,
signes
,
because
they
were
testimonies
&
seales
to
vs
of
the
doctrine
to
be
from
God
:
hee
calleth
them
woonders
,
because
they
were
straunge
,
and
shewed
an
vnwonted
woorke
,
not
knowen
of
men
:
he
calleth
them
powers
,
because
they
had
an
euident
profe
of
the
power
of
God
:
the
sundrie
distributions
of
the
spirite
,
hee
calleth
the
extraordinarie
giftes
,
which
followed
those
that
did
heleeue
,
as
our
Sauiour
Christ
promised
,
&
whereof
S.
Paule
speaketh
at
large
,
1.
Cor.
12.
And
thus
the
Apostle
endeth
this
exhortation
;
that
we
would
carefully
hearken
to
the
Gospell
giuen
by
Christe
,
Now
let
vs
examine
againe
the
words
,
and
applie
them
to
our
particular
instruction
.
In
the
firste
verse
wher
it
is
said
:
we
ought
more
diligently
to
harken
to
the
things
that
we
haue
heard
:
we
learne
one
lesson
verie
necessarie
for
our
time
,
and
with
which
we
may
stopp
the
mouths
of
a
great
many
papists
,
when
we
reason
with
them
about
the
studie
of
the
scriptures
,
howe
all
men
ought
to
knowe
them
,
if
we
alledge
the
moste
cleare
places
,
as
in
the
vj.
of
Deuter.
These
words
shal
be
in
thine
hart
:
Thou
shalt
rehearse
them
to
thy
children
:
thou
shalt
talke
of
them
at
home
in
thy
house
,
and
when
thou
art
in
thy
way
,
when
thou
liest
down
,
&
when
thou
risest
vp
:
Thou
shalt
binde
them
for
a
signe
vpon
thy
hands
,
and
they
shall
be
as
a
frontlet
betweene
thine
eyes
.
Thou
shalt
write
them
in
the
entrie
of
thine
house
,
and
graue
them
vpon
thy
gates
.
These
and
such
like
places
,
they
haue
learned
thus
to
answere
:
All
that
was
ment
in
the
olde
lawe
:
now
Christ
hath
giuen
the
holie
ghost
to
the
church
,
and
it
can
not
erre
,
therefore
we
must
heare
her
.
Whether
this
be
not
wilfully
to
be
blind
&
see
nothing
,
nowe
iudge
,
when
you
heare
the
Apostle
making
comparison
,
namely
betweene
our
fathers
of
the
olde
testament
and
vs
,
he
sayth
:
that
wee
are
more
bounde
to
the
doctrine
taught
by
Christe
in
his
gospel
,
then
all
our
fathers
to
the
law
of
Moses
.
But
they
say
,
God
hath
giuen
his
holie
spirit
to
the
church
,
to
guide
it
in
all
trueth
.
First
I
answere
,
this
helpeth
them
nothing
:
for
it
is
a
common
argument
which
all
sectaries
and
scismatiques
may
like
wise
boast
of
it
.
But
let
them
proue
first
that
the
church
of
Rome
is
the
church
of
Christ
.
Now
touching
this
gift
of
Gods
spirite
,
powred
vppon
vs
,
I
say
it
is
a
promise
to
the
particular
comforte
of
euerie
one
,
that
wee
shall
neuer
fall
from
the
grace
and
loue
of
God
:
it
is
not
a
warrant
generally
to
all
,
that
the
church
shal
be
euer
in
open
rule
&
gouernement
&
no
blemish
within
her
:
for
how
else
could
it
be
true
that
the
scripture
sayth
,
there
shal
be
an
Apostasie
of
men
from
the
faith
:
Iniquitie
shall
haue
My
spirit
which
is
vpon
thee
,
&
my
words
which
I
wil
put
in
thy
mouth
shal
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
sede
,
nor
out
of
the
mouth
of
thy
seeds
seede
after
thee
from
hence
forth
for
euer
more
.
What
a
glorious
promise
is
this
?
Should
now
the
Scribes
and
Phariseis
rise
against
Christ
,
as
they
did
,
and
say
they
could
not
erre
,
they
had
the
holie
ghoste
,
they
were
the
church
?
Nay
,
they
were
not
the
seed
of
Esaie
,
but
the
seede
of
murderers
that
killed
Esaie
&
the
prophets
:
so
these
men
,
they
are
not
the
children
of
God
,
but
of
the
man
of
sinne
,
which
exalteth
him selfe
against
God
:
and
vnder
pretence
of
the
spirite
of
God
,
blasphemeth
the
Gospell
:
which
onlie
the
spirit
hath
taught
vs
:
and
that
he
blasphemeth
the
gospel
,
I
may
say
it
boldly
,
and
let
them
blame
me
if
they
can
:
for
doth
not
the
Apostle
say
heere
?
All
our
care
must
be
to
obey
the
gospell
.
And
do
not
they
say
,
that
the
Pope
can
dispense
against
the
gospel
,
against
the
Apostle
,
against
the
prophet
,
against
the
olde
and
new
testament
,
against
the
law
of
God
and
nature
?
Only
one
thing
can
heere
possibly
bee
said
:
that
they
doe
graunt
all
this
care
of
the
Gospel
ought
to
be
had
,
but
the
gospell
say
they
is
not
onlie
the
written
word
,
but
manie
other
vnwritten
verities
taught
by
Christe
and
his
Apostles
,
and
therefore
we
are
bound
to
holde
them
.
I
beseeche
you
(
dearely
beloued
)
marke
these
mens
sayinges
a
little
with
me
,
and
iudge
then
with
the
spirite
that
God
hath
giuen
you
.
They
say
the
woord
written
in
deed
we
must
keepe
,
because
it
is
of
God
:
and
so
likewise
Christe
and
his
Apostles
preached
things
neuer
written
:
whiche
yet
preached
by
them
,
ought
to
haue
the
authoritie
of
Christ
himselfe
.
It
cannot
be
denyed
,
but
what
Christ
and
his
Apostles
preached
,
it
was
the
woord
of
God
,
equall
with
all
writings
of
Apostles
and
Prophets
.
But
tell
me
,
is
it
the
word
of
Christe
writen
,
that
we
should
not
worship
Angels
:
and
is
it
the
word
of
Christ
vnwritten
,
that
we
should
pray
This
people
draweth
nere
vnto
me
with
their
mouth
,
and
honour
me
with
their
lippes
,
but
their
heart
is
farre
from
me
,
but
in
vaine
they
woorship
me
,
teaching
doctrines
,
which
are
precepts
of
men
.
They
say
,
if
we
beleeue
no
traditions
of
our
Fathers
,
why
doe
we
beleeue
this
is
the
Scripture
?
And
heere
euerie
one
obtrudeth
S.
Augustines
sayinge
:
I
would
not
beleeue
the
Gospel
except
the
authoritie
of
the
Church
moued
me
.
If
this
had
beene
Augustines
meaning
,
we
would
haue
aunswered
him
again●…
,
that
we
will
beleeue
the
Gospel
though
all
the
churches
in
the
world
would
denie
it
.
But
Augustine
speaketh
in
the
person
of
one
that
yet
knoweth
not
God
,
as
of
him self
,
when
he
was
a
Manicheie
.
To
what
purpose
heere
would
you
alledge
Paule
or
Peter
,
to
one
that
knoweth
not
whether
Paule
or
Peter
were
of
Christ
or
not
Therfore
how
so
euer
Augustine
spake
in
this
,
either
well
or
ill
,
his
saying
is
nothing
to
our
purpose
.
But
touching
the
scripture
,
seing
these
men
do
cry
so
lowde
,
that
they
can
not
knowe
them
but
by
the
church
:
I
say
againe
In
deede
our
eye
hath
not
seene
,
nor
our
eare
hearde
,
nor
our
heart
conceiued
,
how
to
iudge
this
,
but
the
spirite
of
GOD
hath
reuealed
it
vnto
vs
.
Marke
(
dearely
beloued
)
the
Papistes
say
,
they
know
the
Scriptures
,
because
their
eye
doeth
see
where
is
the
sea
of
Rome
,
that
hath
kept
them
,
and
so
their
eares
haue
heard
their
fathers
say
:
These
are
they
.
But
S.
Paul
saith
,
their
eyes
are
blind
,
their
eares
are
deafe
,
their
heart
is
dull
:
all
these
cannot
iudge
the
Scriptures
.
Will
they
say
now
vnto
S.
Paule
,
then
they
wil
neuer
beleeue
them
,
if
they
cannot
know
them
by
the
church
?
Let
them
rather
be
wise
&
learne
of
Paule
,
that
God
hath
giuen
vs
his
spirit
,
by
whiche
we
should
know
the
things
that
are
of
God
,
and
of
this
I
dare
assure
them
,
they
cannot
so
discerne
the
light
with
their
eyes
,
nor
any
sound
with
their
eares
,
as
they
discerne
the
scriptures
by
Gods
spirit
:
for
if
we
be
regenerate
by
this
spirit
,
the
law
of
god
is
not
now
hid
,
nor
it
is
not
far
from
vs
,
that
we
shuld
say
:
Who
shal
ascend
vp
,
or
who
shal
descend
down
?
I
haue
knowen
long
since
by
thy
testimonies
,
that
thou
hast
established
them
for
euer
.
And
this
spirite
maketh
vs
see
in
the
scriptures
a
doctrine
without
all
earthly
thoughts
,
the
wisedome
of
man
boldly
troaden
downe
,
more
force
to
moue
in
plaine
speache
,
then
in
all
the
eloquence
of
Tullie
&
Demosthenes
,
a
doctrine
which
alone
hath
stoode
euer
in
honor
,
when
all
other
doctrines
haue
bene
worne
out
with
time
:
a
doctrine
which
hath
ben
assaulted
with
ten
thousand
imaginations
of
men
,
&
yet
abideth
pure
with
out
all
infection
of
falshood
:
this
the
spirite
of
God
makes
vs
see
in
the
scriptures
,
more
cleere
(
as
I
said
)
then
we
see
the
Sunne
light
with
our
eyes
:
and
the
word
of
God
hath
all
his
credit
in
it selfe
,
it
needeth
not
the
church
,
&
it
wil
not
haue
the
Pope
to
beare
witnesse
with
it
.
Now
(
dearely
beloued
)
if
any
of
you
feele
not
this
warrant
,
in
reading
the
worde
of
God
,
aske
of
him
that
giueth
,
and
vpbraydeth
no
bodie
,
and
you
shall
vnderstand
all
that
I
haue
said
.
Set
your
heart
vpon
it
:
loue
it
with
all
your
soule
.
Chaunge
your selues
with
reading
into
those
affections
,
in
which
you
see
euery
place
written
,
and
you
shall
percelue
,
Solomon
is
your
good
warrant
.
Seeke
after
wisedome
,
as
you
seeke
after
siluer
,
and
you
shall
finde
it
.
Thus
muche
I
thought
good
to
say
vnto
you
,
by
occasion
of
this
earnest
exhortation
of
the
Apostle
to
hearken
diligently
to
the
Gospel
of
Christe
.
He
sayth
after
:
How
shall
we
escape
,
if
wee
neglect
so
great
saluation
?
Let
vs
note
here
,
that
the
Apostle
calleth
all
transgression
of
the
word
of
Christ
,
the
neglecting
of
so
great
saluation
.
Wee
must
not
looke
till
men
either
speake
open
blasphemie
,
or
doe
all
things
to
the
open
dishonour
of
God
,
as
men
manifestly
giuen
vp
to
reprobate
senses
.
All
sinners
did
neuer
fulfill
one
measure
of
iniquitie
:
but
we
see
in
the
Gospel
,
as
wel
he
is
condemned
that
hideth
his
talent
in
the
ground
,
and
doth
no
good
with
it
:
as
the
other
that
wasted
his
maisters
goods
and
liued
riottously
with
drunkards
and
gluttons
.
Euen
so
it
is
with
vs
:
a
great
number
of
vs
will
not
blaspheme
the
Gospel
as
Papists
do
,
and
call
them
which
professe
nothing
but
it
alone
,
scismatiques
,
heretiques
,
Lutherans
.
&c.
A
great
number
of
vs
hate
the
knowen
sinnes
of
manie
adulterers
,
drunkards
,
oppressors
,
dissemblers
,
flatterers
&c.
but
be
not
deceiued
,
surely
this
is
not
inough
:
if
we
doe
but
neglect
the
Gospel
,
how
can
wee
escape
?
The
lawe
giuen
by
Angels
,
forbad
not
only
the
open
breaches
of
it
,
but
it
also
required
of
vs
,
that
we
should
loue
it
:
that
we
should
delight
in
it
that
it
should
be
more
deare
vnto
vs
then
all
our
iewels
or
other
ornaments
.
How
much
more
the
word
spoken
by
the
sonne
of
God
,
must
we
not
onely
,
not
openly
transgresse
against
it
:
but
also
how
ought
we
to
loue
it
,
how
to
delight
in
it
,
how
to
account
all
things
but
doung
in
comparison
of
the
excellent
knowledge
of
Iesu
Christ
,
that
we
may
know
him
and
the
power
of
his
resurrection
and
the
fellowship
of
his
sufferings
,
beeing
made
like
vnto
his
death
,
trying
howe
wee
may
That
our
righteousnes
is
as
a
morning
cloud
,
and
as
the
morning
dew
it
goeth
away
:
it
is
with
vs
according
to
the
common
prouerb
,
As
good
neuer
a
whit
,
as
neuer
the
better
:
and
all
our
Religion
is
in
vaine
:
for
a
spirit
of
slumber
hath
ouertaken
vs
.
And
though
we
draw
not
our
sinns
after
vs
,
as
with
cart
ropes
:
yet
we
do
neglect
the
great
saluation
of
Christ
.
This
I
say
that
we
might
stirre
vp
the
grace
of
God
that
is
in
vs
,
not
once
to
be
negligent
in
the
care
of
the
Gospel
:
but
that
it
may
euer
be
vnto
vs
,
as
it
is
in
deede
,
a
promise
of
gladnesse
,
the
pleasure
of
our
youth
,
the
comforte
of
our
age
,
that
all
our
dayes
may
be
in
peace
.
It
followeth
in
the
fourth
verse
:
God
bearing
witnesse
vnto
it
with
signes
&c.
Heere
we
learne
that
all
signes
wrought
by
God
,
serue
to
the
setting
out
of
the
Gospel
.
The
Apostle
speaketh
plaine
,
and
we
must
needes
heare
:
in
all
the
signes
that
are
wrought
by
God
,
he
beareth
witnesse
with
them
to
the
Gospell
of
his
sonne
.
And
our
sauiour
Christ
him selfe
is
the
first
scholemaister
of
this
doctrine
:
for
when
he
sendeth
out
his
Apostles
to
preache
,
he
giueth
them
their
charge
to
preache
:
that
The
kingdome
of
heauen
is
at
Heale
the
sicke
,
cleanse
the
lepres
,
&c.
And
where
If
signes
and
woonders
carrie
away
thine
eyes
,
that
thou
shouldest
not
see
the
Gospell
:
cursed
are
the
signes
,
&
thou
too
that
beleeuest
,
if
thou
turne
not
againe
from
such
snares
of
Satan
.
And
let
vs
here
(
dearely
beloued
)
carefully
beware
,
for
our
dangers
are
exceeding
:
you
knowe
how
the
vaine
heart
of
man
is
not
a
little
moued
with
euerie
shewe
of
a
wonder
:
if
it
be
but
a
iuggler
,
whole
heapes
will
go
after
him
,
and
be
partakers
of
his
sinne
.
If
there
come
to
passe
any
vn●…yonted
thing
,
rumour
streight
inlargeth
it
,
and
carrieth
it
farre
and
wyde
.
The
diuel
seeing
this
vanitie
of
our
minde
,
abuseth
streight
our
foolish
simplicitie
,
and
with
many
idle
signes
and
shewes
,
he
carrieth
vs
in
deede
into
deadly
blindenesse
.
Of
this
our
Sauiour
Christ
warneth
vs
,
and
biddes
vs
beware
:
for
there
shall
come
deceiuers
,
Vbi
Petrus
ibi
Ecclesia
,
Where
Peter
is
there
is
the
church
,
euer
since
the
Pope
hath
ben
head
of
the
church
.
When
this
was
gotten
by
a
miracle
,
then
al
things
came
apace
by
manie
miracles
:
we
learned
Transubstantiation
,
&
the
sacrifice
of
the
masse
,
prayer
for
the
dead
,
going
a
pilgrimage
,
holie
water
,
holie
bread
,
oyle
,
candels
:
to
be
shorte
,
all
and
for
euerie
point
of
Poperie
sundrie
miracles
done
:
yea
the
verie
dregges
of
miracles
,
in
milkepannes
and
greasie
dishes
,
by
Robin
goodfellowe
,
and
Hags
,
and
Fayries
,
all
wrought
somewhat
for
their
idle
superstitions
,
that
at
this
day
we
should
knowe
their
mysteries
by
their
lying
woonders
.
But
we
know
all
the
miracles
of
God
are
to
confirme
his
woorde
,
other
signes
neither
wee
nor
our
fathers
haue
knowen
none
.
And
now
that
the
vse
of
miracles
is
performed
vnto
vs
,
and
we
doe
beleeue
the
Gospell
,
in
token
that
our
saith
is
accepted
of
God
:
now
hee
hath
taken
signes
from
vs
,
which
serued
vs
before
when
we
were
vnbeleuing
.
And
surely
our
fayth
is
neuer
so
honourable
,
nor
God
so
well
pleased
with
vs
,
as
when
we
haue
said
bothe
to
heauen
and
earth
,
wee
seeke
no
signes
from
them
,
when
the
worde
of
God
hath
suche
a
persuasion
in
our
heartes
,
that
wee
haue
now
taken
holde
of
all
the
good
promises
of
God
,
and
said
vnto
miracles
,
Get
you
hence
.
The
Iewes
seeke
a
signe
(
saith
S.
Paule
:
)
surely
we
that
be
Christians
seeke
for
none
:
when
they
were
offered
of
God
,
he
shewed
his
compassion
vpon
our
infirmitie
,
now
he
hath
taken
them
away
,
he
sheweth
greater
mercie
that
he
accepteth
our
faith
:
and
let
vs
hearken
to
the
word
of
Christ
,
by
it
we
shall
liue
:
if
we
beleue
it
not
,
we
wold
not
beleue
all
miracles
in
the
world
,
no
though
dead
men
should
rise
to
preach
vnto
vs
.
For
great
miracles
haue
bene
already
done
,
not
only
by
the
Apostles
,
but
by
Christ
him selfe
,
to
confirme
his
worde
:
if
we
beleeue
not
them
,
it
is
to
to
much
childishnesse
to
think
we
would
beleeue
other
.
Signes
were
when
doctrine
was
more
obscure
:
now
it
is
so
cleare
the
signes
are
gone
.
The
sonne
of
God
once
reuenged
the
transgression
of
his
lawe
,
with
the
earth
opening
,
with
waters
,
with
fire
,
with
hurlewindes
,
that
the
people
might
feare
:
he
doeth
not
so
now
;
because
his
threatnings
haue
ben
heard
of
all
flesh
:
Go
ye
cursed
into
eternall
fire
:
a
voyce
that
pearceth
betweene
the
marowe
and
the
bones
,
with
greater
feare
then
the
rage
of
earth
or
water
.
And
Christe
once
shewed
louing
signes
to
make
his
people
put
their
trust
in
him
:
but
now
he
hath
spoken
into
our
hearts
:
Come
ye
blessed
of
my
father
into
euerlasting
life
:
a
voyce
that
goeth
deeper
into
the
soule
&
spirite
,
then
the
hearing
of
all
the
miracles
,
by
which
Israel
was
lead
into
the
lande
of
Canaan
.
And
we
shal
do
iniurie
to
our
Sauiour
Christ
,
if
now
we
will
aske
,
that
to
these
wordes
he
should
adde
miracles
:
for
if
we
bring
saith
to
that
which
is
spoken
,
it
will
fill
our
hearts
with
all
fulnesse
,
and
will
sell
the
sight
of
all
the
miracles
in
the
world
,
to
buy
but
one
graine
of
a
constant
sayth
in
Christ
,
wherin
who
soeuer
shall
stumble
,
let
him
accuse
him selfe
if
God
giu●…
ouer
to
his
owne
blindnes
,
that
because
he
had
no
loue
to
beleeue
the
trueth
,
therfore
he
should
be
ledd
with
lyes
&
deceiuable
things
.
Thus
much
I
thought
to
speak
of
miracles
,
that
we
might
be
wise
to
knowe
them
as
they
be
,
and
from
henceforth
for
euer
put
our
only
trust
in
the
worde
of
our
Sauiour
Christ
,
which
only
in
the
world
is
the
power
of
God
to
saue
all
that
do
beleeue
.
Now
let
vs
pray
,
&c.
The
eighth
Lecture
,
vpon
the
5.
6.
7.
8.
verses
,
vnto
:
But
we
yet
see
,
&c.
5
For
he
hath
not
put
in
subiection
vnto
the
Angels
the
world
to
come
,
whereof
we
speake
.
6
But
one
in
a
certeine
place
witnessed
,
saying
:
what
is
man
that
thou
shuldest
be
mindful
of
him
?
or
the
sonne
▪
of
man
,
that
thou
wouldest
consider
him
?
7
Thou
madest
him
a
litle
inferiour
to
the
Angels
:
thou
▪
crownedst
him
with
glorie
and
honour
,
&
hast
set
him
▪
aboue
the
workes
of
thy
handes
.
8
Thou
hast
put
all
things
in
subiection
vnder
his
feete
.
And
in
that
he
hath
put
all
things
in
subiection
vnder
▪
him
,
he
left
nothing
that
should
not
be
,
&c.
IN
the
last
verse
before
,
the
Apostle
had
saide
,
that
God
gaue
witnesse
to
the
Gospel
of
his
sonne
,
with
signes
&
wonders
,
&
diuerse
,
miracles
&
gifts
of
the
holie
Ghost
,
according
▪
to
his
owne
will
.
The
words
now
that
followe
depend
vpon
these
,
as
I
iudge
in
this
sense
:
According
(
I
say
)
to
his
owne
will
,
for
God
hath
not
put
in
the
hands
,
no
not
of
his
Angels
,
to
dispense
the
riches
of
his
new
testament
,
to
whom
they
will
:
but
this
is
the
glorie
of
his
sonne
,
according
to
the
prophesies
gon
before
of
him
:
and
therefore
let
vs
carefully
hearken
vnto
his
word
:
So
this
is
an
other
reason
added
vnto
his
exhortation
.
Now
let
vs
examine
his
words
,
to
se
how
this
sense
is
gathered
of
them
.
He
beginneth
:
For
God
hath
not
submitted
to
Angels
,
&c.
This
word
(
for
)
rendreth
euer
a
cause
of
the
speache
before
:
so
that
here
we
must
needes
so
referre
it
:
his
last
woordes
were
,
According
to
his
owne
will
:
and
why
he
saide
so
,
he
sheweth
:
because
God
hathe
not
giuen
it
,
no
not
to
Angels
,
that
at
their
will
these
graces
should
be
dispensed
,
but
onlie
by
the
will
of
Christe
.
It
followeth
,
The
world
to
come
,
of
which
we
speake
,
whereof
the
Apostle
hath
spoken
no
man
can
doubt
.
All
his
speach
hath
bene
to
bring
vs
vnder
the
rule
&
gouernement
of
Christ
:
then
it
is
Christs
kingdome
which
heere
he
calleth
The
world
to
come
:
which
is
through
the
power
of
the
spirite
to
renewe
the
worlde
,
to
kill
in
vs
the
olde
man
with
all
his
concupiscence
,
to
quicken
our
soule
and
bodie
into
all
righteousnesse
,
to
vanquishe
sinne
,
death
,
hell
,
and
to
establishe
vs
in
hope
of
perpetuall
inheritance
of
the
glorie
of
God
.
This
did
our
Sauiour
Christ
perfectly
and
fully
accomplish
in
his
owne
person
:
and
we
by
the
same
spirit
,
euerie
one
according
to
the
measure
which
he
hath
receiued
,
so
he
doth
shew
forth
this
victorie
.
Thus
the
Apostle
,
when
he
had
mentioned
the
giftes
of
Gods
spirite
,
commeth
into
the
speach
of
the
kingdome
of
Christ
,
which
by
the
gifts
of
that
spirite
is
set
vp
in
vs
,
not
according
to
the
will
of
man
,
nor
according
to
the
will
of
Angels
,
but
as
it
hath
pleased
God
:
&
we
if
we
wil
be
partakers
in
it
,
let
vs
confesse
and
serue
the
Lord
Iesu
,
for
he
giueth
this
blessinge
to
whom
he
will
.
It
foloweth
:
But
one
testifieth
in
a
certeine
place
:
&c.
that
honour
of
renuing
of
the
world
,
which
the
Apostle
before
had
denied
to
angels
,
now
by
plaine
testimonie
of
the
prophete
,
he
proueth
it
to
beelong
vnto
Christ
:
and
where
he
beginneth
thus
:
But
one
witnesseth
in
a
certein
place
,
rather
then
naming
the
prophet
:
bothe
the
vnwoonted
speache
better
expresseth
the
affection
of
his
minde
,
inflamed
with
the
loue
of
that
whereof
he
spake
:
and
it
is
more
answerable
with
the
words
of
the
prophet
,
who
not
with
vsual
speach
,
but
with
a
souden
exclamation
saith
:
What
is
man
that
thou
art
mindeful
of
him
?
now
touching
this
saying
of
Dauid
,
it
is
no
doubte
,
but
he
spake
it
in
extolling
the
goodnesse
of
God
to
all
Mankinde
:
both
the
wordes
of
the
Psalme
are
plaine
,
in
reckoninge
vp
the
benefites
which
apperteine
to
all
men
:
and
here
the
Apostle
expresly
so
vnderstandeth
it
,
in
the
eight
verse
,
where
he
saith
:
But
yet
we
see
not
all
thinges
subiect
vnto
him
.
How
then
is
it
applied
vnto
Christ
rightly
,
truly
,
and
according
to
the
prophets
meaning
?
for
one
thing
let
vs
learne
(
which
I
haue
tolde
you
often
)
bothe
of
the
prophets
and
of
their
prophesies
,
they
had
a
continuall
desire
to
see
the
dayes
of
Christ
,
and
longed
after
the
time
of
his
appearance
,
more
then
the
chased
Hart
doth
long
for
water
brookes
,
or
the
fainte
and
thirstie
soule
longeth
for
meate
and
drinke
,
and
therefore
had
a
delight
euen
to
speake
of
his
comminge
,
which
they
do
often
and
with
glorious
words
,
touching
their
prophesies
:
because
they
knew
that
all
benefites
which
God
gaue
vnto
man
,
he
gaue
them
for
Christs
sake
who
was
onely
beloued
:
therfore
bothe
in
setting
out
benefites
receiued
,
and
foretelling
the
blessings
which
God
would
surely
bring
vpon
them
,
in
their
woords
they
had
respect
to
him
,
in
whom
all
Gods
promises
were
accomplished
,
and
many
times
vttered
such
speches
,
as
could
properly
agree
to
no
other
but
Christ
alone
,
to
whome
alone
was
giuen
,
and
by
whome
we
were
partakers
of
it
:
so
that
,
thoughe
most
of
their
prophesies
had
a
trueth
of
the
present
time
,
and
incident
vnto
themselues
:
yet
they
are
also
truely
and
according
to
the
prophetes
sense
applied
vnto
Christ
,
by
whome
all
goodnesse
came
vpon
them
and
vs
.
So
it
is
here
in
this
prophesie
of
Dauid
:
the
words
then
are
true
,
and
spoken
of
the
state
of
man
as
it
was
,
but
yet
also
are
referred
to
Christ
,
because
he
is
authour
of
it
,
and
the
only
man
to
whom
God
gaue
this
excellent
glorie
,
whiche
we
also
haue
,
but
through
him
:
and
that
we
may
knowe
thus
the
Prophet
meant
in
deede
,
hee
added
these
words
:
thou
hast
made
him
a
litle
while
inferiour
to
Angels
,
thou
hast
crowned
him
with
honour
&
glorie
&c
:
which
fully
&
wholy
agree
to
none
but
Christ
.
But
of
all
this
we
shal
haue
occasion
to
speake
more
after
.
Thus
we
se
how
this
prophesie
is
applied
,
out
of
which
the
Apostles
second
argument
of
his
exhortation
is
this
.
In
the
preaching
of
the
worde
of
Christ
,
God
hath
giuen
vs
his
kingdome
,
and
eternall
life
,
a
glorie
which
no
Angel
could
bring
vnto
vs
:
how
then
shall
we
not
moste
iustly
be
condemned
,
if
we
contemne
such
a
heauenlie
blessing
?
God
hath
not
made
subiect
to
angels
the
world
to
come
:
Lo
I
wil
create
a
new
heauen
,
and
a
new
earth
.
This
is
a
verie
good
place
out
of
which
we
may
learne
how
to
knowe
our selues
,
and
all
other
creatures
,
&
how
to
giue
vnto
Christ
his
own
honour
:
for
seeing
the
world
to
come
noteth
all
the
restitution
which
is
by
Christ
,
the
full
chaunge
of
all
that
euer
was
by
sinne
,
and
therfore
named
World
,
because
wee
should
assuredly
knowe
there
is
nothing
excepted
:
if
then
no
parte
of
this
worlde
bee
subiect
to
any
creature
,
and
if
it
be
Gods
eternall
counsell
that
it
should
neuer
be
submitted
to
any
,
no
not
to
Angels
:
in
whome
else
can
wee
trust
,
or
in
what
other
thing
can
wee
put
confidence
,
to
haue
any
parte
of
this
wrought
for
vs
?
We
are
all
as
our
fathers
were
,
men
by
nature
of
the
olde
world
,
our
bodies
and
mindes
full
of
sinne
,
holden
vnder
the
condemnation
of
the
diuell
,
all
creatures
against
vs
,
and
God
him selfe
hateing
vs
,
no
way
to
renewe
our
age
,
no
man
to
chaunge
our
state
,
no
Angel
but
God
hath
giuen
it
to
Christ
alone
.
Wil
I
say
,
that
I
can
alter
mine
owne
wil
,
to
make
it
couet
goodnes
?
Or
put
power
into
the
members
of
my
bodie
to
serue
righteousnesse
?
Or
doe
the
things
in
which
is
any
merite
to
eternal
life
?
Or
purchase
againe
Gods
fauour
which
was
remoued
from
me
?
If
I
wil
boast
of
any
of
these
,
I
speake
too
proud
words
for
either
man
or
Angel
,
and
say
that
this
seconde
worlde
is
made
subiect
vnto
me
:
all
good
will
,
all
righteousnesse
,
al
merite
,
al
pleasure
in
heauenly
things
,
al
reconciliation
,
all
victorie
ouer
death
,
all
loue
of
God
,
all
hope
,
to
be
short
,
all
that
is
good
,
and
all
ioy
of
spirite
is
of
this
new
world
whereof
Christ
is
king
.
And
whosoeuer
shall
thinke
,
that
any
power
of
these
things
is
in
himselfe
,
he
is
puffed
vp
into
pride
of
heart
,
suche
as
an
Angel
of
Heauen
should
not
beare
vnpunished
:
for
not
vnto
Angels
,
but
vnto
Christ
these
things
are
giuen
.
What
can
we
nowe
thinke
of
these
men
,
that
tell
vs
,
the
sacraments
giue
vs
grace
:
the
masse
is
propitiatorie
for
our
sinnes
:
our
submitting
our selues
to
the
Churche
of
Rome
shall
saue
vs
:
the
Pope
,
if
we
follow
him
,
he
can
not
erre
:
Crosses
,
Bells
,
Candels
,
Holie
water
,
Vestments
,
Pilgrimage
,
Pardons
,
Reliques
,
euerie
one
hath
his
vertue
:
the
number
of
prayers
hathe
his
measure
of
reward
:
flesh
or
fishe
it
hath
his
holines
according
to
his
time
.
These
men
,
and
all
the
louers
of
their
Gospell
,
which
take
away
from
Christ
the
only
rule
of
the
world
wherof
we
speake
,
and
put
it
in
subiection
to
fleshe
and
bloud
,
and
the
elementes
of
the
world
:
what
shall
we
say
of
them
?
Shall
we
beleeue
them
?
Or
shal
they
prospet
?
Nay
,
they
haue
plowed
wickednesse
,
and
they
shall
reape
iniquitie
:
they
haue
wandered
in
errour
,
and
they
shal
eate
the
fruite
of
lyes
.
Now
,
if
this
be
so
,
that
all
flesh
hathe
no
goodnesse
in
it
:
that
all
his
wisedome
and
trauell
can
renue
no
whit
of
the
lost
worlde
,
or
bring
any
light
into
horror
and
darknesse
,
but
all
is
of
Christ
:
what
shall
we
yet
do
with
wordes
of
louder
blasphemie
,
which
they
call
workes
of
supererogation
?
What
shall
we
doe
with
the
Pope
himselfe
,
who
by
generall
voyce
of
all
his
Church
,
is
saide
that
he
can
dispense
the
abundance
of
merites
whiche
were
in
the
virgin
Marie
and
in
all
Saints
,
by
his
bulls
,
to
applie
them
Confessis
&
contritis
,
that
they
shal
haue
days
of
pardon
as
manie
as
he
will
number
?
Are
they
ashamed
of
these
thinges
?
Nay
,
they
are
not
ashamed
:
but
euen
now
they
lende
vs
ouer
whole
volumes
to
shewe
the
fruite
of
pardons
how
good
they
are
,
and
of
late
haue
sent
vs
a
bull
,
that
we
should
haue
experience
howe
they
holde
this
doctrine
.
And
what
shall
we
say
of
suche
a
one
?
Surely
(
dearely
beloued
)
euen
as
the
Prophet
sayth
of
the
people
of
Israel
:
His
formeations
are
in
his
sight
,
and
his
adulteries
are
betweene
his
breastes
:
So
his
vncleanesse
is
manifest
to
all
the
worlde
,
and
his
marke
is
in
his
forehead
,
that
hee
might
bee
knowen
to
bee
Antichriste
.
And
you
(
dearely
beloued
)
when
you
talke
with
your
friends
,
who
are
not
yet
persuaded
in
the
religion
of
Christ
,
when
they
thinke
that
wee
haue
free
wil
,
or
we
may
deserue
by
our
works
,
or
Lent
and
fasting
dayes
are
holie
,
or
flesh
or
fish
doe
please
God
,
or
the
signe
of
the
crosse
is
good
,
or
censing
and
Musicke
stirre
vpp
deuotion
:
or
any
suche
thing
.
Doe
but
aske
of
them
whether
they
thinke
obedience
,
loue
,
deuotion
,
forgiuenesse
of
sinnes
,
puritie
,
life
,
grace
,
and
such
other
fruites
of
Gods
spirite
and
his
mercie
:
aske
(
I
say
)
whether
they
thinke
them
workes
of
the
olde
worlde
corrupt
by
Adam
,
or
of
the
new
restored
by
Christe
?
If
they
be
of
the
new
,
God
hath
not
giuen
them
,
neither
to
our
prayers
,
nor
fasting
,
not
working
,
nor
day
,
nor
time
,
nor
meat
;
nor
crosse
,
nor
musick
,
nor
belles
:
to
be
short
,
no
not
to
Angels
,
but
to
Christ
alone
,
to
be
dispensed
according
to
his
will
If
thou
were
as
good
as
an
Angel
,
or
thy
meate
as
good
as
Manna
that
fell
from
Heauen
,
or
●…hy
garments
as
precious
as
Aarons
Ephod
,
or
thy
censinges
as
sweete
as
the
perfume
of
all
the
Tabernacle
,
or
the
dayes
that
thou
keptst
were
as
honourable
as
the
day
in
whiche
Christ
arose
againe
from
the
dead
:
yet
neither
thou
nor
thy
garmentes
,
nor
thy
meate
,
nor
thy
dayes
,
can
set
one
of
thy
feete
in
this
world
we
speake
of
:
it
is
the
kingdome
of
Christe
,
and
be
hath
done
it
alone
,
according
heere
as
this
prophesie
is
plaine
and
manifest
.
Now
followeth
this
prophesie
,
what
it
man
that
thou
art
mindful
of
him
&c.
by
these
words
the
apostle
proueth
this
kingdome
of
Christ
both
properly
and
of
right
to
be
his
,
and
also
by
faith
through
Gods
spirite
giuen
vnto
vs
in
our
Sauiour
Christ
:
they
haue
this
sense
:
Was
not
thy
glorie
great
inough
(
O
Lord
)
in
the
worke
of
thy
hands
,
but
that
thou
shouldest
giue
thy
sonne
to
be
made
man
,
in
whom
our
nature
should
be
so
exalted
,
that
al
power
should
be
giuen
to
him
in
Heauen
and
in
earth
,
who
by
his
death
should
abolish
all
enimitie
against
man
,
that
he
might
be
crowned
with
glorie
and
maiestie
,
and
haue
eternall
life
in
his
owne
hand
?
And
all
this
according
to
the
verie
sense
of
the
prophet
,
and
therfore
here
alledged
,
as
in
deed
it
was
,
to
be
a
prophesie
of
our
sauiour
Christ
.
Of
vs
also
it
is
ment
thus
.
The
prophet
considering
both
the
great
maiestie
of
God
appearing
in
his
works
,
and
the
base
and
lowe
estate
of
a
frail
man
,
that
such
a
God
of
so
great
maiestie
,
should
haue
any
respect
of
a
fraile
and
wretched
man
,
he
could
not
but
thus
humble
him selfe
:
What
is
man
(
O
Lord
)
that
thou
shouldest
regarde
him
?
Such
thoughts
(
dearely
beloued
)
let
vs
haue
,
and
with
such
secret
counsels
let
vs
nourish
our
fayth
.
This
is
the
meditation
to
which
we
are
called
in
all
the
workes
of
God
,
and
for
this
cause
God
hath
The
heauens
declare
the
glorie
of
God
,
&
the
firmament
sheweth
his
handie
worke
:
And
not
only
in
these
things
which
before
the
simplest
eyes
are
greate
and
merueilous
,
but
in
euery
thing
we
shall
learne
wisdome
.
When
we
see
the
constancie
that
God
keepeth
with
the
day
&
night
,
which
haue
their
course
for
euer
,
we
will
see
much
more
the
certeintie
of
his
counsel
,
&
the
assured
couenant
that
he
hath
made
with
his
children
.
When
we
see
how
he
cloatheth
the
flowers
of
the
fieldes
,
and
feedeth
the
young
byrds
that
call
vpon
him
:
much
more
we
wil
knowe
that
he
will
not
leaue
his
elect
in
their
infirmities
,
but
will
cloathe
their
nakednesse
,
and
minister
food
vnto
them
.
And
to
be
short
,
in
all
things
we
shall
behold
the
goodnesse
of
God
:
and
as
the
Prophet
Dauid
heere
doth
,
aboue
all
workes
,
we
shall
acknowledge
his
goodnesse
toward
man
,
whom
alone
he
careth
for
aboue
all
other
:
and
whome
alone
he
hath
made
ruler
ouer
all
his
creatures
:
with
which
thoughtes
wisely
conceiued
,
it
is
vnpossible
but
wee
should
be
stirred
vp
with
thankfulnesse
,
and
with
all
our
power
shewe
forth
his
praise
,
who
hath
had
so
greate
mercie
vpon
vs
.
It
followeth
:
Thou
hast
made
him
a
little
while
inferiour
to
Angels
.
In
these
words
the
prophet
breaketh
vp
this
praise
of
Christ
,
with
an
acknowledgement
of
his
present
state
in
earth
,
that
if
one
should
think
:
Where
is
all
this
glorie
?
Where
is
this
honour
he
speaketh
of
?
Was
not
his
life
in
much
affliction
?
Least
any
should
be
offended
with
this
cogitation
,
hee
preuenteth
it
thus
,
as
if
he
had
said
:
And
thy
sonne
(
ô
Lord
)
whome
thou
hast
exalted
so
highly
,
and
giuen
vs
this
glorie
through
him
,
we
confesse
thou
didest
abase
him
,
and
madest
him
a
while
inferiour
to
thine
Angels
,
and
gauest
him
vp
vnto
death
for
thy
peoples
sinnes
:
but
thou
diddest
raise
him
againe
,
and
gauest
him
honour
and
victorie
ouer
death
and
sinne
.
The
prophet
Esaie
,
in
the
like
purpose
doth
notably
set
out
this
great
humbling
But
we
(
dearely
beloued
)
as
many
as
glorie
in
the
crosse
of
Christ
,
we
must
reloyce
in
afflictions
,
and
thinke
the
reproche
of
Christe
more
honourable
then
any
ornaments
of
Golde
and
siluer
.
Let
vs
comfort
our selfe
in
this
,
that
thought
Christ
were
humbled
,
and
our
heartie
desire
is
to
beare
the
yoke
with
him
:
yet
his
oppressiours
liue
not
euer
.
The
seripture
saith
:
it
is
but
a
verie
litle
while
,
that
thus
y●
This
is
the
goodnesse
of
God
toward
his
church
,
he
would
not
lengthen
the
dayes
of
their
life
,
into
many
hundred
yeares
,
as
he
did
at
the
firste
,
when
his
Churche
had
greater
peace
:
For
if
nowe
wee
had
suche
liues
,
it
is
vnspeakeable
,
what
shoulde
bee
the
oppression
of
the
godlie
,
what
tyrannie
,
of
the
wicked
.
Howe
would
they
swell
in
pride
,
and
tread
the
godlie
vnder
foote
,
if
they
should
liue
many
hundred
yeres
,
that
now
doe
hate
vs
to
death
&
beyond
death
,
shewing
crueltie
to
our
bones
and
ashes
,
when
their
owne
feete
stand
at
the
graues
mouth
,
and
the
earth
is
ready
to
swallowe
them
vp
?
Howe
would
the
mightie
men
make
vs
laboure
out
all
the
strength
of
our
body
?
the
couetous
men
make
vs
pine
with
hunger
?
the
ambitious
men
poure
contempt
and
shame
vpon
vs
?
if
now
,
since
their
minde
is
so
fraught
with
malice
,
their
bodies
had
also
strength
of
a
thousand
yeres
.
But
a
short
&
fraile
life
is
such
a
bridle
in
their
iawes
to
pull
them
back
,
and
death
such
a
tyrant
ouer
them
to
appall
their
courage
,
that
they
haue
no
heart
to
doe
as
they
would
:
&
yet
if
they
do
rage
as
mad
men
,
not
seeing
their
end
,
yet
God
hath
had
mercie
vpon
vs
,
turning
their
plague
into
our
blessing
,
and
hath
giuen
vs
but
a
shorte
life
,
least
we
should
mourne
too
long
:
so
that
whatsoeuer
temptations
we
fall
into
,
yet
but
a
verie
little
while
,
&
the
Lord
wil
deliuer
vs
from
euill
:
and
all
our
troubles
haue
but
a
small
reckoning
,
to
the
hinderance
of
our
glorie
.
For
it
is
but
a
while
here
that
God
hath
made
vs
inferiour
to
Angels
.
It
followeth
:
Thou
hast
crowned
him
with
glory
&
honour
,
thou
hast
set
him
ouer
the
workes
of
thine
hands
,
thou
hast
put
all
things
in
subiection
vnder
his
fete
.
In
all
these
words
we
learne
the
exceeding
honour
vnto
which
God
hath
raised
his
sonne
Christe
.
To
be
crowned
with
glorie
and
honour
,
is
to
haue
the
excellencie
of
al
dignitie
giuen
vnto
him
,
as
the
words
folowing
in
the
Apostle
doe
plainely
expounde
it
,
where
he
saith
:
In
that
he
put
all
things
in
subiection
vnder
him
,
he
left
nothing
not
subiect
vnto
him
.
And
in
this
,
according
to
the
Prophet
,
we
must
see
our
owne
dignitie
also
as
wee
are
Christes
:
for
this
honour
is
not
the
naturall
mans
,
as
all
the
miseries
of
our
life
can
testifie
:
but
it
is
his
that
seeth
him selfe
to
be
Christs
that
can
say
as
S.
Paule
saith
,
I
liue
not
now
,
but
Christe
liueth
in
me
:
ouer
such
a
one
the
prouidence
of
God
watcheth
,
the
Angels
pitch
their
tents
aboute
him
,
and
he
seeth
great
securitie
in
al
his
wayes
.
Though
the
mounteines
were
moued
,
or
the
seas
did
make
a
noyse
,
yet
the
name
of
the
Lord
is
his
strong
tower
,
and
he
shall
not
be
moued
:
for
GOD
who
hath
made
him
Lord
of
all
,
maketh
that
all
things
worke
to
him
for
the
best
.
If
at
any
time
hee
seeme
afflicted
to
the
worlde
,
it
is
but
as
a
shewe
or
visard
that
seemeth
feareful
,
when
the
milde
face
of
a
man
is
vnderneath
:
so
these
are
but
appearaunces
without
of
a
litle
mourning
,
when
within
is
nothinge
but
a
perpetuall
ioy
of
the
holie
Ghoste
.
S.
Paule
against
those
that
are
too
much
troubled
to
beholde
our
sufferings
,
he
sayth
thus
:
(
I
graunt
you
)
we
are
To
the
cleane
althings
are
cleane
?
Is
it
the
voice
of
Christ
?
That
which
entreth
in
at
the
mouth
defileth
not
the
man
.
Is
this
the
voice
of
the
Apostle
in
an
You
be
bought
with
a
price
,
be
not
the
seruants
of
men
.
No
(
dearely
beloued
)
if
we
haue
fayth
,
and
The
kingdome
of
heauen
is
like
vnto
a
pretious
stone
,
which
if
a
man
finde
,
he
will
sell
all
that
he
hathe
to
buy
it
:
for
all
other
riches
,
of
all
dominions
,
they
haue
their
measure
,
onely
this
treasure
is
infinite
,
&
hath
all
thinges
vnder
it
.
Now
let
euerie
man
boast
himselfe
as
he
will
,
some
of
chariots
,
some
of
horsses
,
some
of
one
thing
,
some
of
an
other
:
but
thou
,
if
thou
wilt
haue
perfect
ioy
,
boast
thy self
of
a
Christian
heart
.
Neither
the
gorgeous
chambers
of
any
princes
palace
,
nor
the
riche
iuell
houses
of
the
earth
are
comparable
in
glorie
vnto
this
:
for
what
is
it
to
be
garnished
with
golde
,
and
siluer
,
and
vaine
sightes
What
is
man
,
that
thou
art
mindful
of
him
?
And
thus
farre
at
this
time
.
Now
let
vs
pray
,
&c.
¶
The
ninth
Lecture
,
vpon
part
of
the
8.
verse
:
&
vpon
the
9.
&
10.
verses
.
8
But
we
yet
see
not
all
things
subdued
vnto
him
.
9
But
we
see
Iesus
crowned
with
glorie
and
honour
,
which
was
made
a
litle
inferior
to
the
Angels
,
through
the
suffering
of
death
,
that
by
Gods
grace
he
might
tast
death
for
all
men
.
10
For
it
became
him
,
for
whome
are
all
these
thinges
,
and
by
whome
are
all
these
thinges
:
seeing
that
he
brought
many
children
vnto
glorie
,
that
he
should
consecrate
the
Prince
of
their
saluation
through
afflictions
.
I
Tolde
you
at
the
beginning
,
that
the
Apostle
in
the
first
&
seconde
chapter
,
setteth
purposely
out
the
person
of
Christ
,
how
he
is
God
&
man
:
how
he
set
out
his
godhead
in
the
first
chapter
you
heard
:
vnto
which
hee
addeth
this
earnest
exhortation
in
the
beginning
of
this
chapter
,
wherof
also
we
haue
already
spoken
.
Nowe
,
in
these
woordes
,
whiche
wee
haue
read
,
he
beginneth
the
other
parte
of
his
purpose
,
to
teache
,
that
our
Sauiour
Christe
is
perfect
man
:
and
taketh
his
occasion
of
the
text
before
alledged
,
which
he
applyed
vnto
Christe
as
chiefe
and
principall
,
though
it
be
ment
also
of
all
men
:
for
when
he
had
so
highly
magnified
man
:
in
consideration
of
mans
present
state
,
a
doubt
is
streight
moued
:
Howe
can
this
bee
,
sithe
we
see
not
these
things
yet
subiect
vnto
him
?
To
this
the
Apostle
aunswereth
,
that
it
is
alreadie
accomplished
in
our
Sauiour
Christe
,
who
is
beecome
man
for
our
sakes
,
and
through
death
hath
gotten
this
glorie
for
vs
:
so
heere
is
a
full
declaration
how
this
prophesie
alledged
,
is
verified
in
man
:
and
a
preperation
to
teach
more
at
large
,
how
Christe
is
perfect
man
.
In
the
words
of
this
eighth
verse
:
But
now
we
see
not
yet
all
thinges
subiect
vnto
him
:
he
moueth
the
doubt
,
whiche
is
easily
made
against
that
Scripture
,
whiche
so
highly
extolled
man
:
and
aunswereth
thus
vnto
it
.
In
deed
I
graunt
all
things
are
not
yet
thus
subiect
vnto
man
,
but
yet
in
Christe
wee
see
this
already
accomplished
:
for
wee
haue
seene
him
made
lower
then
Angels
,
and
yet
againe
exalted
,
and
crowned
with
glorie
and
honour
,
euen
as
him selfe
is
witnesse
:
All
power
is
giuen
mee
in
Heauen
,
and
in
Earth
:
and
so
hee
is
risen
from
the
dead
,
that
death
hath
no
more
power
ouer
him
for
euer
:
who
beeing
made
man
for
vs
,
in
him
it
is
accomplished
,
that
man
is
ruler
ouer
all
the
workes
of
God
now
in
parte
,
and
after
this
fullie
,
when
our
base
bodies
shal
be
chaunged
and
made
glorious
.
In
this
we
see
,
how
he
commeth
to
speake
of
the
manhod
of
our
sauiour
Christ
,
which
after
he
declareth
more
at
large
.
For
the
suffering
of
death
:
Some
translate
this
,
Through
the
suffering
of
death
,
as
shewing
the
cause
,
why
God
exalted
him
:
but
neither
is
that
so
pertinent
to
the
Apostles
purpose
,
nor
his
wordes
doe
so
signifie
:
but
thus
:
For
the
suffering
of
death
,
that
is
,
to
the
end
hee
might
suffer
death
.
So
he
sheweth
the
cause
why
Christ
was
made
lower
then
Angels
,
and
that
is
,
because
he
might
die
:
for
otherwise
,
in
the
maiestie
of
his
Godhead
,
all
death
,
and
all
corrupion
fall
before
him
,
and
nothing
can
stand
in
his
sight
but
life
,
glorie
and
immortalitie
:
therefore
,
to
the
end
that
that
immortalitie
and
glorie
of
GOD
might
dye
,
and
death
might
come
vnto
him
,
it
must
needes
be
that
he
should
be
humbled
beneath
Angels
.
In
the
words
that
followe
:
That
by
Gods
grace
he
might
taste
of
death
for
all
men
:
he
sheweth
here
the
cause
why
he
dyed
.
As
this
was
the
cause
of
abasing
him
,
that
he
might
dye
:
so
this
was
the
cause
of
his
death
,
that
he
might
dye
for
vs
,
that
is
,
that
he
might
take
our
death
vpon
him
,
&
so
by
him
we
might
be
deliuered
from
it
.
Where
he
saith
,
By
the
grace
of
God
:
he
sheweth
that
it
was
the
free
loue
of
God
,
that
gaue
his
sonne
vnto
vs
,
no
desert
on
our
behalfe
:
but
when
wee
sought
not
after
him
,
then
hee
offered
him selfe
vnto
vs
:
and
when
we
sate
(
as
the
prophet
saith
)
in
darkenesse
,
and
in
the
shadowe
of
death
,
then
a
great
light
rose
vp
vnto
vs
:
to
this
end
,
that
we
which
are
the
Gentiles
might
prayse
God
for
his
mercie
.
And
where
it
is
said
:
that
he
might
tast
of
death
,
he
calleth
here
To
taste
of
death
,
to
haue
in
deede
sense
and
feeling
of
the
paines
,
not
diminishing
the
passion
,
as
a
thing
lightly
touched
:
but
warranting
the
bitternesse
and
all
the
sorrow
of
it
,
euen
to
the
bottome
of
the
graue
,
and
deathe
to
be
tasted
&
fealt
in
deed
:
and
saying
,
For
all
:
he
meaneth
not
by
(
All
)
good
or
badd
,
whosoeuer
they
be
:
but
as
Sainct
Iohn
plainely
expoundeth
it
:
God
gaue
his
sonne
to
die
,
to
the
end
that
al
that
beleeue
should
not
perish
but
haue
life
euerlasting
.
So
our
Sauiour
Christ
saith
:
All
that
beleeue
&
are
baptised
shal
be
saued
.
So
thus
farre
the
Apostle
hath
taught
plainely
,
both
how
the
former
prophesie
is
accomplished
in
Christ
,
and
is
verified
in
euerie
one
of
vs
:
and
he
hath
aptly
begun
to
teache
this
doctrine
,
that
our
Sauiour
Christ
is
perfect
man
,
which
in
this
Chapter
(
I
saide
)
was
his
especiall
purpose
.
Now
,
touching
this
greate
excellencie
of
man
,
whereof
the
Apostle
hath
spoken
,
&
howe
wee
be
made
partakers
of
it
,
a
little
further
weighe
it
.
He
hath
spoken
greate
and
maruelous
thinges
,
euen
as
the
Prophet
had
saide
:
Marueilous
things
are
spoken
of
thee
,
thou
Citie
of
God
.
There
is
neither
Sunne
nor
Moone
,
sea
nor
land
,
golde
nor
siluer
,
meate
nor
drinke
,
no
elementes
of
the
worlde
,
no
obseruations
of
Moses
lawe
,
no
traditions
of
men
,
that
is
ouer
man
,
but
man
ruleth
all
,
and
all
is
vnder
his
feete
.
Here
streight
way
,
bothe
Iewe
&
Gentile
saith
:
These
be
in
deed
golden
promises
,
but
where
are
these
honourable
personages
you
speake
of
?
Are
not
we
as
our
fathers
were
,
and
doth
not
death
deuour
vs
?
To
this
the
Apostle
aunswereth
:
I
graunt
we
do
not
yet
see
with
our
eyes
,
how
these
thinges
are
:
but
I
say
againe
,
our
eyes
are
no
iudges
in
this
case
.
The
glorie
is
not
earthly
,
and
the
kingdom
is
not
of
this
world
wherof
we
speak
:
but
the
riches
spirituall
,
and
of
the
spirituall
man
they
are
discerned
.
Know
thy selfe
,
that
by
saith
thou
art
Christs
,
and
he
thine
:
that
he
died
for
thee
,
and
thou
liuest
by
him
:
that
thou
art
fleshe
of
his
fleshe
,
bone
of
his
bone
,
a
member
of
his
bodie
,
and
what
soeuer
is
his
,
is
thine
:
haue
this
faith
,
and
now
come
and
see
,
and
thou
shalt
see
all
the
glorie
of
the
worlde
lesse
then
the
glorie
of
suche
a
man
:
for
thou
seest
Christe
humbled
in
deede
once
,
that
he
might
suffer
death
,
but
euen
then
,
when
he
was
in
the
shape
of
a
seruaunt
,
thou
sawest
him
full
of
grace
&
trueth
,
euen
as
the
onely
begotten
sonne
of
God
:
thou
sawest
him
soft
of
speache
,
but
of
merucilous
wisedome
:
plaine
in
teaching
,
but
full
of
grace
and
power
:
simple
in
countenaunce
,
but
of
an
inuincible
courage
:
of
lowe
degree
,
but
of
excellent
power
:
of
no
account
among
men
,
but
great
in
miracles
,
at
which
man
was
astonished
.
Thus
thou
hast
seene
Christ
,
euen
when
he
was
lowest
,
highly
exalted
:
that
thou
hast
no
good
cause
to
reason
against
thy
dignitie
,
though
thine
eye
see
not
,
euen
in
this
time
,
all
things
subiect
vnto
thee
:
but
see
further
into
our
Sauiour
Christ
,
and
thou
shalt
see
more
of
thine
owne
honour
.
Thou
haste
seene
him
in
thy
fleash
raysed
from
the
dead
,
and
in
thy
nature
ascended
into
Heauen
,
that
man
in
his
person
might
be
crowned
with
glorie
and
honour
:
we
haue
seene
him
carrie
our
fleash
into
the
presence
of
God
his
father
:
and
it
is
no
more
possible
to
take
this
glorie
from
vs
,
as
many
as
bee
one
with
him
,
then
it
is
possible
to
pul
away
againe
his
personal
humanitie
from
the
person
of
his
godhead
.
This
I
see
in
Christ
,
and
know
it
in
my selfe
.
And
what
though
yet
a
while
the
outward
man
be
grieued
?
Thou
foole
,
that
which
thou
sowest
,
it
reuiueth
not
againe
,
except
it
first
dye
:
a
litle
corne
of
Nowe
let
vs
returne
to
his
other
purpose
,
howe
he
teacheth
the
humanitie
of
our
Sauiour
Christe
:
the
first
reason
whereof
is
in
these
wordes
:
That
hee
might
tast
of
death
for
all
.
For
,
as
to
the
end
he
might
suffer
death
,
it
was
necessarie
he
should
be
humbled
,
because
death
else
could
not
come
into
his
presence
:
so
suffering
death
,
that
man
might
bee
deliuered
,
by
that
death
it
was
necessarie
that
hee
him selfe
should
be
man
,
for
so
were
the
iust
iudgements
of
God
:
he
gaue
man
a
lawe
&
pronounced
a
curse
to
him
that
brake
it
:
therfore
when
we
had
all
trespassed
we
were
fallen
into
the
punishment
of
our
sinne
:
for
the
threatnings
of
God
are
not
as
the
words
of
a
man
that
can
alter
,
or
by
some
intercession
that
they
can
be
mitigated
:
but
with
God
there
is
no
change
nor
shadow
of
change
:
that
whiche
with
him
is
once
purposed
was
euer
decreed
,
and
his
words
are
not
weake
,
but
what
he
hath
threatened
,
if
we
fal
into
his
hands
,
all
the
creatures
of
the
worlde
haue
no
helpe
for
thee
:
So
that
this
beeing
decreed
of
God
:
Cursed
is
he
that
abideth
not
in
all
things
written
in
this
booke
:
all
people
must
nedes
say
,
Amen
:
And
,
The
soule
that
sinneth
must
nedes
dye
:
redemption
from
this
there
is
none
to
be
loked
for
,
but
by
suffering
of
it
:
for
the
Lord
had
spoken
,
&
it
must
be
done
:
so
our
Sauiour
Christ
,
sith
he
would
deliuer
vs
,
he
must
be
made
man
like
vnto
vs
,
and
in
our
nature
dye
the
death
.
Our
sinnes
are
not
imputed
vnto
vs
,
but
they
were
imputed
vnto
him
.
The
punishment
of
them
is
forgiuen
vs
,
but
it
was
not
forgiuen
him
.
Righteousnesse
is
freely
giuen
vs
,
but
it
was
not
freely
giuen
him
.
He
obeyed
the
lawe
of
his
father
euery
iot
and
euery
title
,
that
he
might
fulfill
all
righteousnesse
.
He
bare
the
condemnation
of
hell
and
death
,
that
he
might
abolish
it
.
He
tooke
vppon
him
the
guiltinesse
of
our
sinnes
,
and
bare
them
in
his
owne
bodie
,
that
he
might
nayle
them
vpon
his
crosse
.
When
it
pleased
God
our
heauenlie
father
of
his
greate
mercie
,
to
accept
the
obedience
of
his
lawe
for
our
perfecte
righteousnesse
,
and
to
giue
vnto
it
the
recompence
of
eternall
life
:
and
when
it
pleased
God
to
accept
this
for
a
full
punishment
of
all
the
sinnes
of
man
,
if
any
man
could
bee
found
to
beare
it
before
God
and
ouercome
it
,
our
Sauiour
Christ
craued
no
more
but
this
:
the
residue
he
perfourmed
all
in
his
owne
bodie
,
and
by
his
eternall
spirite
ouercame
it
:
so
that
in
him
is
life
,
in
him
is
righteousnes
,
in
him
is
immortalitie
,
in
him
is
the
reconciled
good
wil
of
God
,
and
that
excellent
wisdome
which
hath
made
vs
by
faith
one
with
him
,
the
same
hath
made
vs
partakers
of
all
his
honour
and
glorie
.
Thus
we
see
with
what
necessitie
we
are
constrayned
to
acknowledge
the
humanitie
of
our
Sauiour
Christe
,
and
why
he
must
needes
be
made
man
.
It
followeth
now
in
the
tenth
verse
:
For
it
became
him
for
whome
are
al
things
&c.
The
Apostle
now
goeth
forwarde
,
teaching
more
largelie
this
doctrine
of
the
humanitie
of
our
Sauiour
Christ
:
and
first
he
taketh
away
the
offence
of
it
,
then
setteth
downe
manifest
reason
to
proue
it
.
Touching
the
offence
,
we
can
not
denie
,
but
manie
thoughts
and
cogitations
arise
in
a
carnall
man
,
when
he
considereth
the
sonne
of
God
to
take
flesh
of
the
virgin
Marie
,
to
be
made
man
in
al
likenes
vnto
vs
,
except
sinne
,
to
hunger
,
to
thirst
,
to
suffer
all
that
he
suffered
:
we
would
think
this
mysterie
verie
strange
,
if
we
had
no
more
wisdome
but
of
the
heart
of
man
to
meditate
in
it
.
And
therefore
to
stop
all
such
offences
,
and
vtterlie
to
take
away
all
the
tentations
of
the
diuel
touching
the
incarnation
and
suffering
of
Christe
,
he
sayth
thus
:
For
it
became
him
for
whom
are
althings
,
&
by
whom
are
all
things
.
An
excellent
saying
,
&
able
to
bring
in
obedience
vnto
God
,
all
the
thoughts
of
man
.
All
things
serue
for
Gods
glorie
,
and
all
things
are
according
to
his
will
:
he
hath
so
decreede
,
and
this
was
best
in
his
eyes
:
Who
wil
reason
against
it
?
It
followeth
:
When
he
would
bring
many
children
into
glorie
,
to
consecrate
the
prince
of
their
saluation
through
afflictions
.
In
these
words
the
Apostle
setteth
downe
,
what
was
this
decree
of
God
,
that
from
hencefoorth
all
mouthes
might
be
stopped
,
and
no
man
should
haue
iust
offence
in
the
crosse
of
Christ
.
Beside
this
,
in
these
woordes
we
may
gather
an
argument
also
for
the
humanitie
of
our
Sauiour
Christ
,
whiche
is
,
this
:
God
decreed
to
bring
man
to
glorie
throughe
afflictions
,
but
so
our
Sauiour
Christ
entered
into
his
glorie
,
therefore
he
was
also
perfect
man
.
A
necessarie
and
sure
conclusion
in
the
Schoole
of
diuinitie
,
where
we
striue
not
about
woordes
.
These
words
:
Many
children
,
meaning
all
the
elect
,
haue
respect
vnto
these
:
The
Prince
of
their
saluation
,
meaning
Christ
:
for
in
that
he
is
called
their
chiefe
leader
into
life
,
it
is
witnessed
,
that
he
is
one
in
nature
with
the
residue
,
a
brother
among
all
the
children
,
whom
the
other
might
follow
:
so
these
wordes
,
To
bring
into
glorie
,
haue
respect
to
the
other
after
,
To
consecrate
by
afflictions
:
so
that
the
decree
of
God
,
was
,
to
make
such
a
way
of
life
,
in
which
his
children
by
many
afflictions
should
be
made
meete
for
an
inheritance
of
glorie
,
which
way
,
according
to
the
will
of
his
father
,
our
Sauiour
Christe
hathe
gone
,
that
he
might
bee
knowne
to
be
man
,
and
the
author
of
our
saluation
.
And
so
we
see
the
argument
,
whereof
wee
spake
,
why
our
Sauiour
Christ
was
man
,
and
submitted
vnto
death
.
Nowe
let
vs
further
marke
,
what
we
may
profitablie
learne
in
this
verse
.
First
,
where
it
is
saide
:
It
be
seemed
him
,
for
whome
are
all
things
,
&c.
Let
vs
learne
in
all
thinges
,
whereof
our
heartes
can
consider
,
to
make
this
vnto
vs
a
sure
principle
of
all
trueth
,
equitie●…
goodnesse
:
That
so
it
was
decreed
of
God
.
How
farre
so
euer
we
decline
from
this
,
to
thinke
it
either
straunge
,
or
any
other
thing
better
,
so
farre
we
fall
into
all
vnrighteousnesse
,
vntrueth
,
and
sinne
,
being
seduced
with
the
corruption
of
our
owne
heartes
.
Let
vs
hold
this
then
with
an
vnchangeable
purpose
:
if
it
be
once
reuealed
,
this
is
the
decree
of
God
.
Bring
downe
the
hautinesse
of
thine
owne
thoughtes
,
and
humble
thy
minde
and
vnderstanding
to
acknowledge
all
counsel
,
wisedome
and
iustice
to
be
in
Gods
ordinaunce
:
and
if
any
thing
seeme
better
vnto
thee
,
confesse
the
hardenesse
of
thy
heart
,
and
say
with
the
prophet
Dauid
:
This
is
●…y
sinne
:
further
reasoning
then
this
is
all
of
euill
,
&
whosoeuer
presumeth
to
dispute
more
,
he
shal
be
ouerthrowen
at
the
last
in
his
owne
sollie
,
and
giue
glorie
vnto
God
in
his
owne
destruction
.
The
Apostle
here
to
take
away
al
foolish
questions
and
superfluous
,
about
the
humanitie
of
our
Sauiour
Christ
,
with
this
one
worde
he
stoppeth
the
mouthes
of
all
proude
men
:
So
the
Lorde
appointed
:
so
it
seemed
good
vnto
the
Lord.
Suche
humilitie
as
this
was
in
Moses
,
when
he
maketh
his
long
exhortation
to
the
people
of
Israel
,
and
foretelleth
them
,
that
when
they
shall
forget
the
Lord
,
&
despise
his
statuts
,
the
wrath
of
god
shal
wax
hot
against
them
,
and
he
wil
bring
vpon
them
euery
curse
that
is
written
in
the
lawe
,
euen
so
doing
with
them
,
as
hee
did
with
the
nations
that
were
before
them
:
which
wonderfull
iudgements
of
God
vppon
his
owne
people
,
should
make
the
world
amased
:
wherof
yet
lest
any
man
should
curiously
dispute
,
Moses
addeth
:
The
secret
things
beelong
to
the
Lord
our
I
should
be
dumbe
,
and
not
open
my
mouth
:
for
thou
ô
Lord
dost
it
.
How
soeuer
his
own
wi●…
was
turned
vpside
downe
,
that
he
saw
nothing
how
things
could
come
to
passe
,
yet
he
acknowledgeth
his
sinne
,
that
is
,
his
follie
,
his
ignorance
,
his
infidelitie
,
O
Lord
,
if
I
dispute
with
thee
,
thou
art
righteous
.
It
was
a
redie
bridle
to
the
holie
Prophet
to
rule
all
his
thoughtes
,
to
say
,
The
Lord
hath
done
it
,
let
vs
holde
our
peace
.
And
an
excellent
example
of
this
humilitie
,
is
our
Sauiour
Christe
him selfe
,
to
reache
vs
modestie
,
that
are
but
men
:
for
he
,
who
so
loued
the
people
of
Israel
,
that
he
weapt
ouer
their
Citie
,
when
they
would
not
repent
,
prayed
for
them
,
when
they
houng
him
on
the
crosse
,
gaue
his
life
for
them
,
when
they
had
cast
him
off
and
would
none
of
his
saluation
,
he
that
had
this
vnchangeable
loue
to
his
brethren
,
flesh
of
his
flesh
,
and
bone
of
his
bone
〈◊〉
yet
when
he
called
his
humane
thoughts
to
the
consideration
of
the
decree
of
God
,
he
humbled
him selfe
,
changed
his
affections
,
reioyced
in
other
thoughts
,
and
said
:
I
thanke
thee
,
O
father
,
that
thou
hast
bid
these
thinges
from
the
wise
and
prudent
,
and
hast
reuealed
them
vnto
little
ones
.
When
he
saw
he
was
sent
their
minister
for
the
trueth
of
God
,
to
confirme
the
promises
made
vnto
their
Fathers
,
he
had
no
other
longinge
but
how
to
winne
them
:
when
he
sawe
an
other
counsell
of
God
,
that
they
were
not
all
Israel
which
were
of
Israel
,
he
knewe
this
was
best
,
reioyced
in
spirite
,
gaue
glorie
vnto
God
,
and
would
not
reason
of
his
vnsearcheable
iudgements
.
Who
is
he
now
,
or
of
what
wisdome
,
that
dare
dispute
against
the
counsel
of
God
?
Are
we
greater
then
Moses
,
wiser
then
the
Prophets
,
or
higher
then
our
Sauiour
Christ
?
Or
haue
all
these
helde
their
peace
at
Gods
workes
,
that
we
should
reason
against
them
?
Let
vs
then
rule
our selues
,
or
rather
let
vs
be
ruled
of
the
Lord
,
that
we
may
say
as
the
Apostle
saide
,
and
this
may
be
reason
of
all
our
beleefe
:
So
the
Lord
hath
thought
good
.
A
place
much
like
vnto
this
,
is
in
the
24.
of
Luke
:
when
the
two
disciples
that
went
to
Ema●…s
marueled
exceedingly
at
al
the
things
that
had
happened
vnto
Christ
,
so
that
their
faith
began
to
fayle
them
:
thus
our
Sauiour
Christe
reprooueth
them
,
and
all
the
reasoning
that
was
with●…
them
:
O
fooles
&
slowe
of
heart
to
beleue
all
that
the
prophets
haue
spoken
:
must
not
Christ
needs
suffer
these
things
and
so
enter
into
glorie
?
He
referreth
them
first
to
the
prophets
,
to
know
that
this
was
the
decree
of
God
:
but
then
layeth
a
necessitie
vpon
the
perfourmance
of
his
word
,
that
it
must
needes
be
so
.
And
if
that
be
not
onely
good
,
onely
iust
,
onely
wise
in
our
sight
that
are
but
men
,
let
vs
not
boast
,
there
is
no
cause
in
this
worlde
of
out
misliking
:
but
because
wee
bee
fooles
,
&
slowe
of
heart
to
beleeue
.
And
thus
farre
the
thing
it selfe
speaketh
,
howe
meete
it
is
for
vs
to
humble
our selues
vnder
all
the
ordinaunces
of
God
.
It
followeth
in
the
Apostle
:
For
whom
are
al
things
,
&
by
whom
are
all
things
:
this
is
a
singular
reason
,
why
we
should
be
obedient
,
and
aske
none
account
of
all
the
dooinges
of
the
Lord.
Is
man
afflicted
?
Why
should
he
not
be
so
?
The
Lord
hath
done
it
,
and
for
the
Lord
hee
was
made
.
Are
the
reprobate
ordeined
to
destruction
?
Why
should
they
not
?
The
lord
so
ordeined
it
,
and
for
the
Lord
they
were
made
.
Are
the
elect
freely
saued
?
Why
should
they
not
?
The
Lord
hath
saued
them
,
and
for
the
Lord
they
were
made
.
Yea
,
but
the
reason
of
these
things
I
see
not
:
yea
,
but
(
ô
man
)
who
art
thou
that
takest
a
contrarie
part
to
dispute
against
God
?
Are
not
all
thinges
for
him
,
and
art
thou
onely
enuious
against
his
glorie
?
Thus
(
dearely
beloued
)
carrie
the
word
of
God
to
leane
on
,
&
beleeue
assuredly
it
shall
be
fulfilled
:
and
thinke
that
it
is
best
,
and
you
shal
not
be
moued
for
euer
.
If
you
come
in
place
,
with
those
auncient
worne
creatures
,
who
with
a
colour
of
gray
haire
,
which
is
the
wisest
part
in
them
,
so
long
deceiue
our
people
,
they
or
their
disciples
,
if
they
reason
against
you
:
Hath
God
forsaken
his
Church
a
thousand
yeare
,
and
were
all
our
fathers
deceiued
before
Luther
was
borne
,
such
antiquitie
,
vnitie
,
vniuersalitie
,
was
it
all
in
errour
?
These
wordes
taken
vp
againe
in
our
dayes
,
and
countenanced
with
the
gray
heads
of
our
Phariseies
,
Watson
,
Fecknam
,
Cole
,
Heath
,
and
other
like
,
ô
Lorde
!
how
manie
men
doe
they
deceiue
?
For
their
owne
reason
lifteth
vp
it self
,
&
they
say
:
How
can
this
be
so
?
So
many
wise
,
so
many
learned
,
so
many
noble
,
all
deceiued
?
Had
God
forgotten
to
be
mercifull
?
First
,
I
would
aske
of
these
men
but
this
one
question
:
and
if
they
will
not
willingly
be
deceiued
,
let
them
answer
as
they
thinke
.
What
one
word
of
all
these
,
bothe
might
not
and
did
not
the
Phariseies
say
against
our
Sauiour
Christe
?
And
howe
dare
they
nowe
reason
against
the
Gospell
of
Christe
,
with
the
same
argument
,
with
whiche
the
Phariseies
reasoned
against
Christ
?
But
they
will
say
,
now
Christ
hath
made
a
promise
to
be
with
his
Churche
to
the
ende
.
And
had
he
not
made
this
promise
before
?
It
not
Iesus
Christe
bothe
to
day
and
yesterday
,
and
the
same
worlde
without
ende
?
Looke
in
the
18.
of
Deut.
and
in
the
59.
of
Esaie
:
as
absolute
,
as
That
which
followeth
in
the
latter
ende
of
the
verse
:
To
consecrate
him
by
afflictions
:
or
,
to
make
him
perfect
by
afflictions
:
the
meaning
is
,
that
Christ
in
his
death
accomplished
a
full
redemption
,
and
so
was
prepared
to
receiue
an
inheritance
of
glorie
,
not
attributing
so
this
worke
to
his
death
,
as
though
all
his
life
had
ben
impertinent
:
for
in
al
his
life
,
Christ
was
made
our
redemption
.
Sainct
Paule
expressely
saith
:
By
the
obedience
of
one
,
a
great
many
are
presented
righteous
.
And
again
he
saith
:
For
this
cause
he
was
made
subiect
vnto
the
law
that
he
might
r●…deeme
them
which
were
holden
vnder
the
law
.
And
for
this
cause
he
pretermitted
¶
The
tenth
Lecture
,
vpon
the
11.
12
and
13.
verses
.
11
For
he
that
sanctifieth
,
and
they
which
are
sanctified
●…re
all
of
one
:
wherfore
he
is
not
ashamed
to
call
them
brethren
.
12
Saying
,
I
will
declare
thy
name
vnto
my
brethren
:
in
the
middes
of
the
Church
wil
I
sing
praises
to
thee
.
13
And
againe
,
I
will
put
my
trust
in
him
.
And
againe
:
Beholds
,
here
am
I
,
and
the
children
which
God
hath
giuen
mee
.
THe
reasons
before
vsed
,
to
proue
the
humanitie
of
our
sauiour
,
were
these
.
First
he
dyed
for
man
:
and
therefore
it
was
necessarie
hee
shuld
be
man
.
Secondly
,
it
was
the
decree
of
God
,
to
bring
man
into
glorie
,
through
many
afflictions
:
but
so
Christe
our
head
was
also
consecrate
to
enter
into
glorie
,
therfore
he
was
naturall
man
.
Now
it
followeth
:
For
he
that
sanctifieth
and
they
that
are
sanctified
are
all
of
o●…e
.
This
word
(
For
)
noteth
a
cause
of
that
whiche
was
saide
before
:
as
hee
had
said
this
:
He
that
leadeth
other
into
the
glorie
of
God
,
by
the
same
way
he
must
enter
also
him selfe
.
He
addeth
now
the
cause
and
grounde
of
that
saying
:
because
they
must
be
of
one
nature
,
bothe
hee
that
leadeth
,
&
they
that
are
led
into
this
saluation
.
Now
,
because
the
Apostle
hath
spoken
so
plainly
of
the
nature
of
our
Sauiour
Christ
,
that
he
is
perfect
man
,
to
teach
vs
that
yet
not
in
our
owne
nature
,
but
being
regenerate
by
his
grace
,
we
are
made
children
:
Therefore
the
Apostle
chaungeth
his
former
speache
:
and
in
sted
of
saying
,
He
that
leadeth
into
glorie
,
which
is
the
work
spoken
of
,
he
sayeth
:
He
that
sanctifieth
:
naming
the
vertue
incident
,
by
which
the
work
was
done
:
and
in
sted
of
,
They
that
are
ledd
,
which
is
the
benefite
imployed
,
he
saith
:
They
that
are
sanctified
:
which
is
the
qualitie
,
with
whiche
they
are
indued
:
meaning
yet
one
thing
before
and
now
:
there
,
in
plaine
wordes
calling
it
our
entrie
into
saluation
:
here
,
by
a
figure
naming
it
our
sanctification
,
whiche
is
the
meanes
of
our
inheritaunce
of
it
:
and
by
this
,
exhorting
vs
that
we
would
followe
holinesse
,
which
is
our
likenesse
with
Christ
.
And
thus
much
touching
these
wordes
,
how
they
hang
with
the
former
.
Nowe
,
to
consider
them
in
them selues
,
we
haue
the
third
argument
,
for
the
humanitie
of
our
Sauiour
Christe
:
which
is
this
.
He
that
shall
sanctifie
his
people
,
must
beecome
one
with
them
:
but
Christ
hath
sanctified
vs
,
therefore
he
is
of
our
nature
.
And
the
force
of
this
argument
standeth
vpon
that
ground
whereof
wee
haue
spoken
:
that
this
is
the
decree
of
the
iust
God
:
that
the
nature
of
man
could
not
be
sanctified
,
but
in
the
person
of
man
.
A
proofe
&
declaration
that
it
is
so
,
is
added
by
the
Apostle
in
the
residue
of
the
verse
:
And
for
this
cause
he
is
not
ashamed
to
call
vs
brethren
:
whervnto
is
streight
added
the
testimonie
of
the
22.
psalme
,
out
of
which
he
proueth
it
:
I
wil
shew
forth
thy
name
vnto
my
brethren
,
in
the
midds
of
the
congregation
I
will
praise
thee
:
a
plaine
&
euident
testimonie
,
where
our
Sauiour
Christ
calleth
vs
brethren
:
for
the
prophet
Dauid
,
who
in
manie
of
his
afflictions
bare
the
image
of
our
Sauiour
Christ
,
wrote
that
Psalme
,
thoughe
in
his
owne
great
calamities
,
yet
especially
in
the
person
of
Christ
,
as
it
is
certeine
:
because
the
Euangelistes
and
Apostles
alledge
out
of
that
Psalme
many
places
,
applying
them
all
to
our
Sauiour
Christ
:
besides
that
,
the
whole
Psalme
is
a
liuely
description
of
the
passion
of
Christ
,
and
the
latter
ende
foretelleth
the
calling
of
the
Gentiles
,
whiche
were
only
to
be
gathered
to
the
setting
vp
of
this
glorious
kingdome
of
Christ
:
so
that
that
is
aptly
here
applied
vnto
Christe
,
which
there
the
prophet
Dauid
spake
in
the
person
of
Christ
.
And
here
let
vs
mark
this
,
while
the
Apostle
proueth
our
sauiour
Christ
to
be
man
,
he
alledgeth
the
scripture
so
,
as
distinctly
shew
the
offices
of
Christ
,
that
he
is
our
Prophet
,
our
King
,
our
Priest
,
that
we
might
know
we
can
not
giue
him
these
offices
,
and
denie
his
manhoode
:
nor
graunt
him
his
manhoode
,
and
denie
him
these
offices
:
so
heere
,
this
texte
,
as
in
the
name
Brother
it
proueth
he
is
of
our
nature
:
so
these
words
,
I
wil
declare
thy
name
,
and
I
will
sing
of
thee
:
they
shew
that
our
Sauiour
Christ
is
our
prophet
,
to
reueale
the
wil
of
his
father
to
vs
.
Now
,
where
it
is
saide
here
:
He
that
sanctifieth
and
they
that
are
sanctified
are
al
of
one
:
we
haue
to
consider
,
that
euen
in
the
manhoode
of
our
Sauiour
Christe
,
is
vertue
and
grace
,
in
which
he
doth
sanctifie
vs
:
for
not
only
as
he
is
God
he
sanctifieth
vs
,
but
also
in
his
humane
nature
he
hath
this
vertue
and
power
,
to
make
vs
holie
,
not
taking
his
nature
suche
from
the
virgin
Marie
but
making
it
such
by
pouring
into
it
the
fullnesse
of
his
spirit
.
And
this
our
Sauiour
Christ
himselfe
witnesseth
:
for
speaking
of
his
sending
into
the
worlde
,
how
he
was
sent
of
his
Father
to
call
his
lost
people
vnto
saluation
,
he
saith
in
like
sort
,
he
also
sendeth
his
Apostles
,
and
streight
addeth
:
For
them
I
sanctifie
my selfe
,
The
holinesse
which
the
Apostles
had
in
their
calling
,
they
had
it
from
Iesus
Christe
,
made
man
,
and
walking
in
that
vocation
before
them
.
Euen
so
it
is
with
vs
:
all
that
is
good
in
vs
,
and
all
the
righteousnesse
that
can
be
in
vs
,
we
haue
it
neither
out
of
the
East
,
nor
West
,
but
from
the
bodie
of
Iesus
Christ
:
neither
is
there
in
the
worlde
any
other
sanctification
:
so
that
all
we
that
be
heere
this
day
,
and
all
people
else
of
the
world
,
except
wee
know
perfect
manhood
,
and
our
own
nature
to
be
reallie
vnited
vnto
the
person
of
the
sonne
of
God
,
who
hath
sanctified
himselfe
for
vs
,
there
is
no
sanctification
for
vs
vnder
heauen
.
Euen
as
our
hands
and
armes
,
&
other
members
,
are
not
nourished
but
only
by
the
meate
receiued
of
the
head
:
so
our
spirituall
meate
of
righteousnesse
and
life
,
is
not
giuen
vs
,
but
from
our
head
Iesus
Christ.
And
as
the
veins
are
meanes
,
by
which
nourishment
is
conueyed
to
euerie
parte
:
so
fayth
is
the
meanes
by
which
we
receiue
from
Christ
,
all
that
is
healthfull
vnto
vs
.
And
as
by
ioyntes
and
sinewes
,
our
members
are
really
knit
,
and
made
a
bodie
vnto
the
head
:
so
really
,
truely
,
and
in
deed
,
by
one
spirite
wee
be
knit
vnto
Christe
,
as
perfectly
and
substantially
made
one
with
him
,
as
our
members
are
one
with
our
head
.
If
thou
vnderstand
not
this
,
or
sayst
with
Nicodemus
,
How
can
this
be
done
?
I
say
vnto
thee
againe
,
Pray
that
thou
mayst
be
taught
of
God
,
and
that
his
spirit
may
reueale
it
vnto
thee
:
for
if
the
tounge
of
Paule
were
dumb
,
not
able
to
speake
what
he
sawe
in
vision
:
how
much
lesse
is
man
able
to
speake
the
trueth
of
greater
mysteries
?
And
if
our
harts
cannot
comprehend
all
the
wisdome
of
God
in
the
winde
that
bloweth
,
how
he
rayseth
it
vpp
or
maketh
it
fall
againe
:
how
canne
wee
vnderstand
this
wisedome
of
our
vniting
vnto
Iesus
Christ
?
Onely
this
I
can
say
:
God
hath
giuen
vs
fayth
,
in
whiche
wee
may
beleue
it
,
and
out
of
which
such
ioy
shineth
in
our
mindes
,
as
crucifieth
the
worlde
vnto
vs
:
how
farre
our
reason
is
from
seeing
it
,
it
skilleth
not
,
it
is
sufficient
if
we
can
beleeue
it
.
We
beleeue
in
the
Lord
our
God
:
yet
we
know
not
what
is
his
countenaunce
.
We
beleeue
&
apprehend
by
hope
his
glorie
:
yet
neither
eye
can
see
it
,
nor
eare
can
heare
it
.
We
beleeue
and
see
immortalitie
:
yet
our
heart
can
not
comprehend
the
height
,
the
breadth
,
the
length
,
the
deapth
.
We
beleeue
the
resurrection
of
the
dead
,
yet
wee
can
not
vnderstand
such
excellent
wisedome
,
how
life
is
renewed
in
the
dispersed
&
scattered
bones
&
ashes
.
We
beleue
our
sauiour
Christ
is
man
,
&
we
haue
seene
him
and
felt
him
:
yet
how
he
was
man
,
borne
of
a
virgin
,
all
men
in
the
world
haue
no
wisdome
to
declare
:
Euen
so
(
dearely
beloued
)
wee
beleeue
that
our
Sauiour
Christ
and
we
be
one
,
hee
of
vs
and
we
of
him
,
he
the
head
,
we
the
bodie
,
really
,
substantially
,
truly
ioyned
together
,
not
by
ioynts
and
sinewes
,
for
that
vniting
I
knowe
wel
enough
:
but
by
his
spirit
,
of
which
we
haue
all
receiued
,
and
this
vnitie
I
cannot
conceiue
nor
vtter
,
till
I
knowe
God
euen
as
he
is
,
and
his
holie
spirite
which
hath
wrought
this
blessing
.
Thus
we
learne
what
here
the
Apostle
teacheth
vs
,
and
thus
wee
vnderstand
what
is
heere
said
:
He
that
sanctifieth
,
and
they
that
are
sanctified
are
all
of
one
.
And
where
it
is
said
heere
,
He
that
doth
sanctifie
,
shewing
the
present
time
&
the
worke
still
a
doing
:
it
teacheth
vs
,
that
our
sanctification
hath
a
daylie
increase
,
&
when
it
is
fully
accomplished
,
then
God
calleth
,
and
our
dayes
are
at
an
end
.
And
let
vs
note
this
well
,
for
it
behoueth
vs
much
:
If
we
be
Christians
,
we
are
still
sanctified
by
the
spirit
of
Christ
,
for
so
it
was
in
him
:
He
grewe
still
in
grace
before
God
&
men
:
If
thou
begraffed
into
his
bodie
,
thou
hast
his
spirite
,
and
it
will
haue
his
worke
in
thee
.
Thou
shalt
not
be
wearie
of
well
doeing
,
nor
ceasse
to
reioyce
in
God
thy
Sauiour
:
but
still
increase
in
spirituall
grace
,
til
thou
come
to
the
age
of
the
fulnesse
of
Christe
.
There
can
be
no
affection
in
thee
,
according
to
the
fleash
,
but
if
it
be
greate
,
it
will
appeare
in
his
work
:
much
more
this
which
is
of
the
spirit
of
God
.
If
thou
be
sorrowful
,
it
wil
make
thy
face
sad
.
If
ioy
be
within
,
it
maketh
thy
countenance
merrie
.
If
thou
haue
a
flattering
heart
,
all
the
members
of
the
bodie
will
streight
serue
so
vile
a
thinge
.
If
hatred
bee
within
thee
,
thy
bodie
will
shewe
it
forth
in
all
manner
of
cursed
doing
:
and
there
is
nothing
that
can
possesse
the
minde
,
but
it
leadeth
the
members
in
obedience
of
it
.
Howe
much
more
if
the
spirite
of
God
hath
replenished
thy
minde
,
will
all
the
bodie
shewe
foorth
godlie
desires
.
This
the
Apostle
noteth
,
when
he
sayth
:
He
that
sanctifieth
.
It
followeth
:
For
this
cause
he
is
not
ashamed
to
call
vs
brethren
.
Vpon
good
cause
the
Apostle
sayth
:
He
is
not
ashamed
:
for
if
hee
humbled
not
him selfe
in
great
loue
of
vs
,
how
iustly
might
hee
accompt
it
shame
to
be
as
we
are
?
He
that
made
Heauen
and
earth
,
he
that
is
the
immortall
and
glorious
God
,
one
with
his
father
,
before
whome
all
Angels
do
obey
,
and
all
Princes
are
earth
and
ashes
:
ought
wee
not
to
say
,
seeing
it
pleaseth
him
to
acknowledge
vs
that
are
but
poore
creatures
,
that
hee
is
not
ashamed
of
vs
?
It
was
great
praise
in
Moses
,
beeing
so
highly
esteemed
of
Pharaoh
,
that
yet
hee
would
vouchsafe
to
visite
his
poore
brethren
.
It
was
singular
loue
in
Ioseph
,
when
he
was
nexte
vnto
the
King
in
honour
and
dignitie
,
yet
not
to
be
ashamed
of
his
fathers
house
,
who
were
heardmen
and
shepeheardes
.
But
all
is
nothing
in
comparison
of
this
,
that
Iesus
Christ
is
not
ashamed
of
vs
:
for
what
?
the
glorie
of
the
vaine
worlde
made
not
a
mortall
man
ashamed
of
his
duetie
,
to
acknowledge
his
poore
father
and
brethren
,
in
whose
persons
hee
might
suffer
a
little
reproch
:
but
how
much
greater
was
this
doing
whereof
we
speake
?
The
shining
brightnesse
of
the
glorie
of
God
,
made
not
the
onlie
begotten
sonne
ashamed
,
of
his
free
grace
,
to
acknowledge
vs
that
were
his
enimies
,
in
whose
persons
he
should
suffer
a
moste
shamefull
and
slaunderous
death
.
This
is
the
case
betweene
Christe
and
vs
,
and
this
the
Apostle
meaneth
,
when
he
sayth
:
He
is
not
ashamed
to
call
vs
brethren
.
And
if
his
highnesse
abased
it selfe
to
our
lowe
estate
,
and
was
not
ashamed
:
let
vs
(
dearely
beloued
)
learne
to
be
wise
,
and
knowe
what
the
lord
requireth
of
vs
,
for
all
the
good
which
he
hath
don
vnto
vs
.
He
sayth
in
the
gospel
:
He
that
is
ashamed
of
me
and
my
word
before
men
,
I
will
bee
ashamed
of
him
before
my
Father
which
is
in
heauen
.
And
is
not
(
trowe
you
)
this
a
iust
condemnation
:
if
we
wretched
men
wil
be
ashamed
of
him
,
who
beeing
the
God
of
glorie
,
was
not
ashamed
of
vs
?
How
much
is
he
greater
then
we
?
Abraham
,
when
he
approched
nere
vnto
him
,
he
felt
him self
how
he
was
but
dust
.
If
then
,
such
a
Christ
be
not
ashamed
to
call
vs
brethren
:
a
marueilous
&
vnspeakable
foolishnes
is
bound
vp
in
our
heartes
,
if
we
be
ashamed
to
call
him
brother
againe
.
He
were
a
folishe
poore
man
,
that
were
ashamed
of
the
kinred
whiche
the
King
did
chalenge
of
him
:
he
is
more
foolishe
,
thoughe
he
were
a
King
him selfe
,
that
is
ashamed
of
the
Sonne
of
God
,
when
he
offereth
himselfe
vnto
him
.
Yea
,
and
be
he
neuer
so
proude
a
man
,
that
nowe
despiseth
him
,
he
shal
confesse
his
follie
then
,
when
all
that
shal
see
him
shal
say
:
Blessed
is
he
that
commeth
in
the
name
of
the
Lord.
Pride
,
or
flatterie
,
or
couetousnesse
,
or
vanitie
,
or
feare
,
or
what
you
will
,
may
make
vs
nowe
ashamed
to
confesse
him
,
or
to
dissemble
that
euer
we
knewe
him
:
but
when
all
this
corruption
is
taken
from
vs
,
and
the
graue
and
death
shall
take
their
owne
,
that
we
shall
liue
againe
in
immortalitie
,
and
knowe
the
length
of
his
dayes
in
our
owne
bodies
:
our
former
foolishnesse
will
make
vs
so
affearde
,
that
we
will
pray
vnto
the
hilles
to
hide
vs
,
and
to
the
mounteines
that
they
would
couer
vs
:
but
vowes
and
wishes
shal
be
but
foolish
thoughtes
.
Let
vs
therefore
despise
the
shame
whiche
Christe
hath
despised
before
vs
.
If
it
be
imputed
vnto
vs
for
follie
,
that
we
feare
the
Lorde
:
let
vs
beare
his
reproche
.
If
our
companie
haue
no
liking
,
except
we
bring
our
sinnes
with
vs
,
to
bee
content
to
heare
the
blaspheming
of
Gods
name
,
religion
euill
spoken
of
,
Godlinesse
mocked
at
,
wordes
to
sowe
discorde
among
brethren
,
yll
reportes
of
men
absent
,
boasting
and
bragging
of
vaine
persons
,
wanton
&
vnchast
speaches
,
or
other
vaine
and
vnprofitable
babblings
,
such
as
is
most
vsuall
among
men
:
if
without
this
our
companie
be
not
pleasaunt
,
seeing
in
this
our
Iesus
is
dishonoured
,
let
vs
rather
denie
them
,
then
be
ashamed
of
him
:
and
goe
rather
out
of
Babylon
the
mother
of
whoredomes
,
then
out
of
Ierusalem
the
citie
of
God
.
It
foloweth
:
I
will
declare
thy
name
vnto
my
brethren
:
we
are
called
the
brethren
of
Christ
,
not
in
societie
of
fleshe
and
bloud
:
for
that
the
wicked
haue
with
him
as
well
as
we
,
who
are
yet
no
brethren
,
but
straungers
euen
from
the
wombe
:
but
as
they
are
naturall
brethren
which
are
borne
of
the
same
parents
,
so
we
are
brethren
with
Christ
that
are
borne
of
God
,
through
the
same
spirite
by
which
we
crie
Abba
,
Father
,
the
fruite
wherof
is
in
glorifying
his
name
,
euen
as
our
Sauiour
Christ
saith
:
He
that
doeth
the
will
of
my
Father
which
is
in
heauen
,
he
is
my
brother
.
And
where
it
is
further
sayde
:
In
the
middes
of
the
congregation
I
will
praise
thee
:
First
,
heere
wee
must
needes
confesse
what
duetie
is
amoung
men
,
euen
that
they
edifie
one
another
:
for
as
many
as
are
of
Christe
,
are
called
in
this
couenaunt
:
I
will
declare
thy
name
vnto
my
brethren
,
in
the
middes
of
the
congregation
I
wil
prayse
thee
.
He
that
considereth
the
dayes
of
his
life
,
and
findeth
his
yeares
many
,
&
in
al
them
can
not
remember
that
he
hath
bene
careful
for
his
brethren
,
to
tel
them
the
feare
of
his
Lord
,
or
how
in
companies
and
meetings
he
hath
spoken
of
his
praise
,
he
can
not
knowe
that
he
hath
any
portion
or
fellowship
in
this
kinred
.
The
graces
of
God
are
not
such
that
they
can
be
locked
vpon
our
harts
,
or
kept
secret
,
but
they
will
burne
within
like
fire
,
and
make
vs
speake
with
our
tounges
,
that
we
may
make
many
brethren
partakers
of
our
ioy
.
The
prophet
saith
:
I
haue
beleeued
,
therfore
I
haue
spoken
.
Saint
I
will
declare
thy
name
vnto
my
brethren
,
in
the
midst
of
the
congregation
I
wil
praise
thee
:
let
them
knowe
this
,
all
,
to
whome
it
is
spoken
,
and
let
them
discerne
betweene
hypocrites
and
true
Christians
.
Some
thinck
it
a
prayse
to
be
close
men
,
secret
to
them selues
,
that
by
their
words
you
shall
neuer
knowe
them
,
of
what
religion
they
be
:
those
men
,
where
they
think
they
hide
them selues
moste
,
there
they
lay
widest
open
their
shame
:
and
while
they
thinke
to
kepe
it
secret
of
what
religion
they
are
,
this
their
dissimulation
proclameth
it
lowder
then
the
blast
of
a
trumper
,
that
they
be
of
no
religion
at
all
,
at
all
(
I
say
)
touching
any
religion
of
God
:
for
if
it
were
of
him
,
it
would
shew
foorth
his
praise
:
and
what
their
heart
beleued
their
mouth
wold
confesse
it
.
But
these
Laodicoeans
,
that
be
neither
hott
nor
colde
,
nor
what
God
they
loue
you
cannot
tel
,
the
Lord
hath
appointed
a
day
when
he
will
spue
them
out
of
his
mouth
.
Let
vs
learne
a
better
profession
:
I
wil
declare
thy
na●…
vnto
my
brethren
:
&
let
vs
hold
it
with
ioy
and
gladnes
,
that
in
the
middes
of
the
congregation
we
will
singe
prayses
to
him
.
And
note
how
expresly
i●…
is
saide
,
in
the
middes
of
the
congregation
:
as
shewing
that
no
feare
of
man
should
keepe
him
backe
from
it
:
for
before
one
,
we
will
peraduenture
speake
:
or
,
before
two
or
three
we
wil
be
bolde
to
rebuke
swearers
or
other
vngodly
doings
:
but
if
it
be
before
many
,
in
solemne
assemblies
,
and
one
impudent
man
alowde
blaspheme
the
name
of
God
:
where
is
he
that
in
the
middes
of
the
congregation
will
praise
the
Lorde
▪
ô
how
squeamish
we
be
heere
,
and
full
of
good
manner
!
not
to
speake
openly
for
feare
of
offence
.
But
,
ô
poore
wretched
men
that
we
be
!
who
taught
vs
this
modestie
,
to
be
ashamed
of
Christ
before
manie
?
What
is
this
else
;
but
to
keepe
the
honour
of
God
for
holes
,
and
corners
,
and
solitarie
places
:
and
offer
vp
sacrifice
to
the
diuell
,
in
our
dyning
chambers
,
and
in
the
market
places
?
We
are
not
ashamed
at
open
feastes
to
fill
our
tables
worse
th●…
with
sp●…ng
,
that
is
,
with
open
blasphemie
of
the
name
of
God
,
&
with
many
vnclean
wordes
:
but
we
are
ashamed
of
the
sweete
incense
the
makes
all
the
house
full
of
pleasure
,
that
is
,
brotherly
to
reproue
the
lewd
sinner
,
that
he
may
〈◊〉
to
〈◊〉
before
the
lord
.
A
maruelous
affection
of
mans
corrupt
minde
,
&
I
cannot
tell
how
to
〈◊〉
it
:
for
it
is
tenne
thousand
times
woo●…
then
●…y
madnesse
.
Wee
are
ashamed
to
exho●…
men
to
doe
well
:
wee
are
no●…
ashamed
to
provoke
them
〈◊〉
sinne
.
We
are
ashamed
to
minister
talke
of
saith
&
religion
:
we
are
not
ashamed
of
rotten
&
vncleane
works
of
wantonnes
.
We
are
ashamed
to
speake
to
the
praise
of
God
,
we
are
not
ashamed
to
blaspheme
his
name
.
We
ar
ashamed
of
Christ
,
we
are
not
ashamed
of
the
diuel
.
But
such
sinnes
the
Lord
confound
them
.
It
is
no
reason
in
many
wordes
to
confute
them
,
for
where
so
euer
they
haue
any
louers
,
I
am
sure
without
any
mans
words
their
own
hearts
wil
confute
them
when
they
go
to
bed
.
Our
sauiour
Christ
is
our
scholemaister
,
and
hath
taught
vs
thus
.
In
the
midds
of
the
congregation
I
will
prayse
thee
.
The
prophet
Dauid
was
a
good
scholer
in
this
doctrine
,
when
he
opened
his
mouthe
vnto
God
and
vowed
:
I
will
speake
of
thy
name
before
kings
,
and
will
not
be
ashamed
.
It
followeth
nowe
in
the
13.
verse
.
And
againe
,
I
wil
put
my
trust
in
him
:
This
Psalme
the
prophet
made
when
he
was
deliuered
from
the
layinges
of
way
to
of
Saule
,
and
from
all
his
enimies
:
wherein
,
as
he
was
a
figure
of
Christ
,
so
it
is
most
properly
&
truly
verified
in
Christ
,
that
he
said
of
himselfe
.
Besides
this
,
many
sentences
in
the
Psalme
are
plaine
,
agreeing
onely
to
Christe
.
S.
Paule
in
the
15.
to
the
Romanes
alledgeth
this
as
spoken
of
the
mercie
of
God
,
in
calling
the
Gentiles
by
our
Sauiour
Christ
,
I
will
confesse
thee
among
the
gentiles
,
&
sing
prayses
vnto
thy
name
.
And
in
the
43.
verse
of
the
same
Psalme
the
prophet
saith
:
Thou
hast
made
me
the
head
of
the
heathen
,
a
people
whom
I
haue
not
knowen
shal
serue
me
:
by
which
it
apeareth
,
how
this
psalme
is
aptly
aplied
to
Christ
:
for
these
words
were
neuer
accomplished
in
the
prophet
Dauid
.
So
it
is
alledged
truly
,
as
spoken
by
our
sauiour
Christ
:
I
wil
put
my
trust
in
him
.
Now
,
because
the
Apostle
alledgeth
this
,
to
prooue
our
Sauiour
Christ
to
be
man
,
like
vnto
vs
,
mark
how
the
argument
foloweth
.
Christ
saith
,
I
will
put
my
trust
in
God
:
but
it
were
a
verie
improper
speach
,
and
suche
as
the
scripture
neuer
vseth
,
to
say
,
God
wil
trust
in
God
:
therefore
,
there
must
be
a
nature
in
our
Sauiour
Christ
inferiour
to
his
Godhead
,
in
which
he
speaketh
thus
:
I
will
trust
in
him
,
&
that
was
his
perfect
humanitie
like
vnto
ours
,
in
whiche
we
sawe
him
subiect
to
perill
,
and
howe
,
according
to
his
trust
,
God
his
father
deliuered
him
.
And
here
the
Apostle
alledgeth
such
scripture
for
proofe
of
the
manhood
of
Christ
,
as
also
proueth
that
he
is
our
king
:
for
where
he
saith
:
I
will
trust
in
him
:
it
noteth
that
Christe
was
not
weake
in
faythe
,
but
assuredly
trusted
in
the
power
of
God
his
father
,
that
he
should
ouercome
the
diuel
.
And
where
it
is
saide
:
Beholde
me
&
my
children
:
he
noteth
the
sure
safetie
of
his
children
,
that
he
will
keepe
them
all
from
death
,
and
hell
,
and
not
one
of
them
shall
perishe
.
And
that
the
Apostle
had
this
meaning
,
to
proue
also
his
kingdome
,
by
these
places
,
his
owne
words
after
,
plainly
shew
:
for
of
these
places
he
concludeth
,
that
Christ
in
his
manhood
,
by
death
ouercame
the
diuell
,
and
set
his
children
free
from
the
bondage
of
the
feare
of
death
.
Beside
this
,
the
apostle
(
we
are
sure
)
made
best
choice
of
the
Scriptures
,
to
prouchis
purpose
:
and
therefore
with
great
wisdome
writing
vnto
the
Iewes
,
who
knew
the
lawe
,
he
tooke
suche
places
,
not
as
in
most
cleare
wordes
proue
the
humanitie
of
Christe
,
but
suche
as
proued
it
necessarilye
,
and
proue
plainely
with
all
,
that
which
they
must
needes
learne
,
that
Christ
is
our
Prophet
,
our
King
,
and
Priest.
And
let
vs
heere
learne
,
for
our
instruction
,
when
we
haue
had
experience
of
Gods
benefits
,
as
the
prophet
had
,
let
vs
vowe
as
he
did
:
We
will
put
our
trust
in
him
.
When
Dauid
remembred
how
God
had
deliuered
him
from
a
Lion
and
a
Beare
,
he
was
not
affraide
In
this
is
the
greatest
thanks
thou
canst
render
vnto
him
againe
:
to
trust
assuredly
that
he
will
be
good
vnto
thee
stil.
Hath
God
giuen
thee
ioy
at
any
time
in
his
Gospel
,
that
thy
soule
hath
had
comforte
in
the
hope
of
eternall
life
?
Be
glad
of
that
in
all
tentations
,
and
know
that
God
is
wel
pleased
in
thy
faith
,
and
this
shall
be
the
fruite
of
the
former
benefite
,
if
thou
persuade
thy selfe
that
God
will
be
merciful
vnto
thee
,
and
giue
thee
the
life
that
is
euerl●…sting
.
Thus
we
shal
be
like
our
Sauiour
Christ
,
and
Gods
benefites
shal
be
thankfully
receiued
of
vs
:
hee
hath
beene
good
vnto
vs
,
and
wee
will
trust
in
him
for
euer
.
An other
testimonie
yet
followeth
,
to
proue
the
humanitie
of
our
Sauiour
Christ
,
and
it
is
this
:
Beholde
me
and
the
children
which
thou
hast
giuen
me
:
This
is
written
in
the
eight
of
Esaie
,
in
which
chapter
the
Prophet
fortelleth
the
captiuitie
of
the
Israelites
,
by
the
King
of
Ashur
:
how
it
is
determined
of
God
,
that
the
people
for
all
their
rebellions
,
should
surelie
perishe
:
but
yet
so
,
that
God
for
his
Churches
sake
would
bridle
their
rage
,
and
saue
some
who
might
prayse
his
name
.
These
threatenings
and
promises
bothe
,
while
the
people
did
contemptuousely
reiect
:
the
Lord
hiddeth
the
Prophet
ceasse
,
and
bynde
vp
these
promises
,
for
another
people
,
that
should
beleeue
:
and
then
the
Prophet
aunswering
againe
to
God
,
in
acknowledging
all
his
trueth
&
goodnesse
,
saith
thu
(s)
.
Beholde
,
I
and
the
children
that
God
hath
giuen
me
.
This
is
the
sense
of
the
Scripture
,
a●…cording
to
that
time
,
But
in
all
deliuerances
of
the
people
of
God
,
theem
the
benefite
came
vpon
them
only
in
respect
of
Christ
,
and
it
was
euer
a
figure
of
the
greate
deliueraunce
through
him
,
which
at
last
should
be
openly
giuen
,
from
death
,
and
from
the
diuel
:
For
this
cause
in
all
extreme
perils
of
that
people
,
when
they
would
conceiue
any
hope
,
they
would
make
mention
of
their
Messias
,
and
of
the
promises
of
God
in
him
,
which
should
neuer
be
frustrate
:
euen
so
in
this
place
,
when
the
Prophet
would
speake
certeinly
of
saluation
,
in
the
middest
of
daunger
,
he
said
of
all
those
troubles
they
shall
happen
in
thy
lande
,
ò
Emanuel
:
at
the
mention
of
whose
name
,
he
hath
so
sure
hope
,
that
Beholde
me
and
my
children
.
One
other
thing
we
must
learne
in
this
.
There
was
an
apostasie
of
all
men
,
so
that
they
which
beleeued
were
made
as
signes
&
wonders
:
yet
how
so
euer
the
world
was
,
the
prophet
saith
:
Beholde
me
and
my
children
.
Such
shal
be
the
days
of
Christ
,
many
shall
fall
away
,
religion
&
faith
shal
be
persecuted
,
iniquitie
shall
abound
:
What
then
?
Our
Sauiour
Christe
saith
:
Lo
,
I
and
my
children
,
if
the
whole
world
fall
away
,
we
would
not
regarde
their
multitude
to
followe
them
to
doe
euill
,
but
we
would
alone
stande
with
the
Lord
our
God
.
Such
a
faith
&
constancie
was
in
Iosua
,
when
he
saide
vnto
all
the
people
of
Israel
,
If
it
seeme
euil
to
you
to
serue
the
Lord
,
or
if
you
will
serue
the
Gods
which
your
fathers
serued
Thou
hast
the
words
of
eternall
life
,
&
whether
should
we
go
?
Suche
a
faith
was
in
Paule
,
who
cared
neither
for
man
nor
Angel
in
this
respect
,
but
grounded
his
faith
vppon
Iesu
Christe
.
Beholde
I
and
my
children
whiche
God
hath
giuen
me
.
If
other
will
needes
by
vnbeleeuing
,
seale
vp
the
promises
that
they
may
neuer
see
them
,
and
binde
vp
the
testimonies
that
they
may
neuer
heare
them
,
let
them
fall
and
be
snared
,
and
be
taken
:
yet
I
and
my
children
will
serue
the
Lorde
.
This
boldnesse
is
the
witnesse
of
a
true
faith
:
&
this
triall
shal
be
made
of
men
,
while
the
Gospel
is
preached
:
For
thus
Christ
commeth
vnto
his
Father
when
all
the
worlde
forsaketh
him
:
Beholde
me
and
my
children
.
Here
I
would
faine
know
of
any
learned
man
,
nay
,
of
any
wise
man
,
or
rather
of
any
reasonable
man
,
whose
heart
is
prepared
to
heare
the
word
of
God
,
&
to
obey
it
:
let
him
tel
me
,
why
do
they
crie
,
The
Church
,
the
Church
?
Or
why
do
they
thinke
the
Church
is
alwayes
in
a
visible
gouernment
?
Or
why
do
they
carrie
vs
away
to
Rome
,
and
tel
vs
the
Pope
cannot
erre
,
his
faith
is
catholique
:
beleeue
as
he
beleueth
&
y●
shalt
be
safe
?
how
can
this
prerogatiue
of
place
and
person
,
stand
with
this
tryall
where
vnto
Christe
calleth
so
manie
:
Beholde
me
and
my
children
?
that
is
,
to
holde
the
assurance
of
their
fayth
in
their
owne
heart
,
when
all
the
worlde
shall
be
against
it
.
The
Prophet
would
then
haue
said
,
if
such
priuiledged
places
had
bene
:
Behold
Ierusalem
I
&
my
children
wil
dwel
in
it
:
And
our
Sauiour
Christ
would
haue
said
:
Beholde
Rome
,
the
Citie
whiche
thou
hast
chosen
,
I
and
my
children
will
abide
in
it
:
but
neither
Ierusalem
,
nor
yet
Rome
haue
any
exception
:
the
prophet
Esaie
&
our
sauiour
Christe
regardeth
neither
of
them
:
but
if
Rome
or
if
Ierusalem
or
if
the
Pope
,
or
if
the
high
priest
teache
an
other
fayth
then
out
of
the
woord
of
God
:
Beholde
,
I
and
my
children
,
we
wil
beleeue
the
Lord
,
&
beare
recorde
against
Popes
&
prelates
:
they
be
all
lyers
.
All
places
and
all
people
are
brought
in
order
:
if
they
teach
things
that
the
word
of
God
knoweth
not
let
them
beleue
it
them selues
:
Behold
I
and
my
children
beleeue
an
other
.
And
is
it
not
(
trowe
you
)
straunge
,
or
haue
not
those
men
lost
their
understanding
,
who
yet
runne
after
the
cry
of
the
church
,
the
church
,
and
beleeue
a
man
they
know
not
,
a
place
they
neuer
saw
,
a
people
they
neuer
heard
,
&
a
religion
they
knowe
not
what
?
But
with
such
froward
persons
the
Lord
hath
dealt
frowardly
,
&
when
they
ran
headlong
they
knew
not
whether
,
and
inquired
after
a
say
the
they
knewe
not
what
,
God
in
his
iustice
did
bring
them
to
Rome
,
the
sinck
in
the
world
of
all
sinne
&
iniquitie
,
&
gaue
them
their
scholmaister
to
be
the
Pope
,
a
man
made
of
all
abhominations
and
whordomes
,
This
is
true
(
dearely
beloued
)
and
the
Angels
are
witnesses
with
vs
,
this
is
true
:
but
to
this
day
,
God
hath
not
giuen
some
a
hart
to
beleeue
,
we
owe
them
a
dutie
,
and
let
vs
perfourme
it
vnto
them
.
Let
vs
pray
that
God
may
open
their
mindes
,
and
let
vs
speake
vnto
them
the
word
of
God
,
that
they
may
learne
wisdome
,
that
at
the
last
in
their
happie
conuersion
we
may
glorifie
God
,
who
hath
,
and
will
deliuer
his
out
of
all
tentations
.
We
must
farther
marke
in
these
words
,
that
the
Prophet
sayth
:
Beholde
the
children
which
thou
hast
giuen
me
.
In
that
it
is
said
,
God
hath
giuen
vs
to
his
Sonne
Christe
,
it
teacheth
vs
to
acknowledge
his
free
gift
and
grace
.
And
let
none
of
vs
think
,
there
was
any
wisdome
in
our selues
,
why
we
wold
choose
him
:
nor
any
constancie
in
vs
,
by
which
we
could
cleaue
vnto
him
:
but
God
in
his
grace
drewe
vs
,
that
wee
¶
The
eleuenth
Lecture
,
vpon
the
14.
15.
16.
17.
and
18.
verses
.
14
For
as
much
then
,
as
the
children
are
partakers
of
flesh
and
bloud
he
also
him self
likewise
tooke
part
with
them
,
that
he
might
destroy
,
through
death
,
him
that
had
the
power
of
death
,
that
is
,
the
diuel
.
15
And
that
he
might
deliuer
all
them
,
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
.
16
For
he
in
no
sorte
tooke
on
him
the
Angels
nature
,
but
he
tooke
on
him
the
seede
of
Abraham
.
17
Wherefore
in
all
things
it
behoueth
him
to
be
made
like
vnto
his
brethren
,
that
he
might
be
merciful
,
and
a
faithful
high
Priest
in
things
concerning
God
,
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
.
18
For
in
that
he
suffered
,
&
was
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
NOw
,
after
that
the
Apostle
hath
proued
that
our
Sauiour
Christ
was
perfect
man
,
and
dyed
for
our
sinnes
:
he
maketh
in
the
14.
and
15.
verses
his
conclusion
,
in
plaine
woordes
,
shewing
how
hee
was
man
,
and
wherefore
he
dyed
.
Touching
his
humanitie
,
according
to
the
wordes
last
alledged
out
of
the
Prophet
:
Beholde
mee
and
my
children
:
so
he
concludeth
of
it
:
If
then
other
children
be
partakers
of
flesh
and
bloud
:
euen
he
also
in
like
sorte
is
partaker
of
the
same
.
This
is
therfore
our
faith
,
and
thus
we
beleeue
:
as
wee
are
,
so
is
our
Sauiour
Christ
,
his
nature
like
to
ours
,
a
resonable
soule
,
&
humane
flesh
in
him
,
as
wel
as
in
vs
:
he
differeth
in
nothing
except
sinne
,
but
all
is
alike
in
him
,
and
vs
.
Euen
as
other
children
,
so
he
hath
taken
his
parte
of
flesh
and
bloud
:
a
cleare
and
manifest
place
for
the
humanitie
of
Christe
,
and
suche
a
one
,
as
hath
confounded
all
the
aduersaries
of
it
.
So
it
pleased
the
liuing
God
,
he
that
in
his
meruaylous
prouidence
hath
mercie
ouer
al
his
works
,
euen
he
who
sometime
in
these
earthly
thinges
to
shewe
his
power
,
makethe
the
flowers
to
springe
,
and
fruites
to
growe
,
where
they
were
neither
sowen
nor
planted
:
hee
(
I
say
)
in
his
great
mercie
and
goodwill
to
man
,
did
bring
it
to
passe
,
that
our
Sauiour
Christe
should
bee
made
man
,
and
by
the
woorke
of
the
holie
Ghoste
should
bee
conceiued
and
fourmed
in
the
wombe
of
the
virgine
Marie
:
euen
as
all
other
Children
,
as
the
Apostle
heere
sayeth
afterwarde
:
Like
vs
in
all
thinges
,
onely
excep●…e
sinne
.
Heere
(
dearely
beloued
)
wee
must
not
onely
reiect
the
foule
and
rotten
thoughts
of
such
Heretiques
,
as
haue
denyed
the
humanitie
of
our
Sauiour
Christe
,
but
manie
other
vaine
fancyes
of
men
:
who
graunt
in
deede
,
a
naturall
bodie
to
our
Sauiour
Christe
:
but
they
giue
it
suche
qualities
,
as
no
bodie
in
the
worlde
hathe
〈◊〉
had
.
Some
saye
,
it
may
be
euerie
where
:
whome
God
will
teache
better
in
his
good
time
.
Others
say
:
it
may
bee
made
with
fiue
wordes
,
spoken
with
one
breath
:
Hoc
est
enim
corpus
m●…m
:
For
this
is
my
bodie
:
a
foolishe
people
,
and
of
no
vnderstandinge
:
and
yet
they
are
more
vaine
then
this
,
they
thinke
it
may
be
made
of
a
peece
of
breade
,
without
fourme
or
figure
,
and
into
breade
they
thinke
it
may
returne
againe
,
if
the
wicked
doe
eate
it
,
or
,
if
it
beginne
to
digest
in
the
good
mans
stomache
.
Is
this
to
make
him
like
vnto
vs
,
sinne
onely
excepted
?
Nay
(
dearely
beloued
)
it
is
to
be
drunken
,
or
else
to
bee
madde
in
dallying
with
the
bodie
of
Christe
,
we
cannot
tell
howe
.
But
they
alledge
Scripture
for
this
,
and
saye
:
Christe
hathe
shewed
suche
miracles
in
his
naturall
bodie
:
as
he
walked
on
the
Sea
:
He
came
in
,
when
the
doores
were
shutte
:
he
became
inuisible
to
the
men
that
would
haue
throwen
him
downe
the
hill
.
Therefore
notwithstanding
his
likenesse
with
vs
,
yet
he
may
be
in
euerie
Church
in
the
pixe
ouer
the
Altar
.
In
deede
,
if
wee
sawe
him
in
the
pixe
,
as
wee
sawe
him
walke
vppon
the
Sea
,
there
were
some
reason
in
their
foolish
&
vaine
talke
:
but
of
things
done
bodily
by
Christ
,
in
visible
&
plaine
fourme
,
to
imagine
another
thing
quite
contrarie
to
our
eyes
&
eares
,
what
force
is
in
such
an
argument
,
or
what
reason
is
in
such
wordes
?
Besides
this
,
in
all
these
things
,
Christ
did
nothing
;
but
he
hath
made
man
do
the
like
,
that
euen
in
this
also
,
he
might
shew
his
likenesse
with
vs
:
Christ
walked
vppon
the
sea
,
so
did
Peter●…
he
was
conueyed
away
soudenly
out
of
his
place
,
so
was
Elias
:
he
entred
when
the
dores
were
shutt
,
so
did
all
the
Apostles
,
(
if
maister
Harding
say
true
)
and
came
into
the
Chappel
,
to
helpe
Basil
to
masse
.
If
all
this
may
proue
Transubstantiation
,
then
Peter
and
Elias
,
&
all
the
Apostles
might
be
transubstantiate
with
him
:
But
the
follie
of
this
confuteth
it selfe
,
and
let
vs
leaue
it
.
Now
it
followeth
in
the
Apostle
,
wherefore
this
man
Iesus
Christ
dyed
,
&
he
saith
:
That
by
death
he
might
abolish
him
who
had
the
power
of
death
,
that
is
,
the
deuil
.
And
that
he
might
deliuer
all
them
,
which
for
feare
of
death
,
were
al
their
life
long
subiect
to
bondage
.
Two
special
vertues
of
the
death
of
Christ
are
here
set
out
:
one
that
he
might
vanquish
the
diuel
an
other
,
that
he
might
set
his
people
at
libertie
:
which
both
thinges
,
howe
they
were
wrought
in
Christ
,
in
the
wordes
themselues
,
we
shal
more
plainely
see
.
Of
the
vanquishing
of
the
diuel
,
he
sayth
thus
:
That
by
death
he
might
abolish
him
who
had
the
power
of
death
.
The
diuel
hath
the
power
of
death
,
that
is
,
he
is
the
authour
of
it
:
by
his
malicious
nature
he
brought
it
into
the
wotlde
:
for
god
made
it
no●…
,
nor
hath
any
delite
in
it
,
neither
it
is
good
in
his
eyes
,
nor
was
euer
mentioned
among
the
workes
of
his
handes
,
but
from
the
diuell
and
of
the
diuell
,
&
in
the
diuel
,
it
began
,
and
is
,
and
abydeth
:
&
therefore
in
the
Apocalypse
his
name
is
giuen
him
,
Abaddon
,
that
is
,
the
destroyer
:
and
as
death
is
of
him
,
so
for
this
cause
also
he
is
sayde
to
haue
the
power
of
it
,
because
through
his
manifold
tentations
,
he
maketh
men
sinne
,
by
whiche
death
reigneth
:
for
so
S.
Paule
sayth
of
Adam
,
beeing
seduced
by
the
diuell
:
By
one
man
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
al
men
,
because
all
haue
sinned
:
this
is
it
then
that
is
said
,
Christe
vanquished
him
that
had
the
power
of
death
,
that
is
,
I
wil
be
thy
destruction
:
protesting
he
is
author
of
neither
of
both
.
And
how
hath
our
sauiour
Christ
done
this
?
Euen
by
death
.
A
But
how
is
it
then
,
thou
wilt
saye
,
that
his
assaultes
are
so
fearefully
described
,
that
he
is
sayd
,
to
be
Prince
of
this
worlde
,
ruler
of
this
darcknesse
,
Wilt
thou
knowe
then
,
where
and
to
whome
,
the
diuell
is
abolished
?
Before
Christ
our
heade
,
and
to
all
the
faithfull
,
that
are
members
of
his
bodie
.
Wilt
thou
knowe
,
where
,
and
to
whome
,
the
diuel
is
in
ful
power
,
and
ouercome
?
Before
the
naturall
man
,
and
to
all
those
whiche
in
their
owne
strength
,
seeke
to
resist
him
:
and
therefore
Sainct
Paule
,
when
he
had
described
him
in
all
his
greatnesse
,
hee
biddeth
streight
,
caste
away
the
strength
of
fleshe
and
bloude
,
and
put
on
all
the
armour
of
God
:
for
onely
by
it
,
we
should
stande
vpright
in
the
day
of
euill
.
So
the
diuel
is
abolished
to
all
those
that
haue
the
shield
of
faith
,
to
quenche
his
firie
dartes
,
that
is
,
to
all
those
which
beleeue
onely
in
Christ
to
be
partakers
of
his
victorie
.
The
diuel
is
in
full
force
to
those
that
are
〈◊〉
,
trusting
in
their
owne
woorkes
,
or
in
the
libertie
of
their
owne
will
.
In
that
the
diuel
is
saide
,
to
haue
the
power
of
death
,
as
in
other
places
,
where
he
is
called
,
the
God
of
the
worlde
:
the
Prince
of
this
darkenesse
:
the
Author
of
sinne
,
wee
must
note
this
:
if
we
rest
in
sinne
,
liue
in
errour
and
ignoraunce
,
followe
the
lustes
of
the
worlde
,
or
walke
in
all
the
wayes
of
death
,
then
let
me
feare
:
for
here
is
the
kingdome
of
Sathan
,
and
my
perill
is
nigh
,
that
I
should
be
holden
in
it
.
But
if
I
be
at
couenaunt
with
my selfe
,
to
haue
no
pleasure
,
but
vtterly
to
hate
these
things
:
if
I
like
not
to
go
in
the
pathes
of
death
:
if
I
loue
not
the
world
nor
the
things
of
the
worlde
:
if
I
haue
my
delight
in
the
word
of
God
,
to
vnderstand
the
mysterie
of
Christe
,
and
to
be
lightned
with
it
:
if
I
hate
sinne
and
all
the
enticements
of
it
:
then
may
I
hope
,
I
walke
in
the
likenesse
of
our
Sauiour
Christ
,
and
all
the
power
of
Sathan
is
broken
before
me
.
Where
it
is
further
said
:
that
Christe
hath
done
this
by
his
death
:
that
by
death
he
ouercame
him
that
had
the
power
of
death
,
we
see
a
cleare
and
manifest
testimonie
,
what
maner
of
death
Christe
suffered
,
euen
that
,
ouer
which
the
diuell
had
his
power
:
the
same
death
,
which
is
the
rewarde
of
sinne
:
by
bearing
it
,
he
ouercame
it
:
and
he
conquered
no
more
then
he
submitted
himselfe
vnto
:
for
by
death
he
ouercame
death
:
if
he
suffered
no
more
but
a
bodily
death
,
he
ouercame
also
but
a
bodilie
death
:
we
shall
all
rise
againe
,
but
in
the
condemnation
of
the
sinne
of
our
soule
:
or
if
he
haue
ouercome
death
and
the
power
of
it
,
both
in
our
bodie
and
soule
,
then
Christ
hath
suffered
the
paines
of
it
,
both
bodie
&
soule
,
that
we
might
rise
again
from
the
bands
of
death
,
and
liue
with
him
for
euer
.
For
this
is
true
,
by
death
he
hath
ouercome
death
,
and
he
hath
broken
the
force
of
it
,
no
further
,
then
he
hath
felt
the
sting
of
it
in
him selfe
.
Therefore
,
this
let
vs
holde
,
and
let
vs
so
beleeue
.
Christ
,
bodie
and
soule
,
was
made
a
sacrifice
for
our
sinnes
:
so
he
saide
himselfe
:
My
soule
is
exceeding
sorrowful
,
euen
vnto
death
:
&
at
the
entr●…e
into
it
.
Saint
Marke
saith
:
He
beganne
to
be
astonished
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
No
(
dearly
beloued
)
it
is
not
so
:
but
that
which
made
Christ
to
tremble
,
would
haue
crushed
his
Apostles
in
peeces
:
and
that
which
made
him
to
sweat
bloud
so
plentifully
,
would
haue
made
them
sink
into
the
bottom
of
hell
:
and
that
which
made
him
crie
,
would
haue
holden
both
men
and
Angels
vnder
euerlasting
wo
and
lamentation
.
If
then
our
Sauiour
Christ
were
The
second
benefite
is
,
that
we
be
set
at
libertie
from
the
bondage
of
the
feare
of
death
:
For
so
the
apostle
sayth
:
And
should
set
them
free
,
as
many
a●…
with
the
feare
of
death
,
all
their
l●…fe
long
,
were
hold●…n
i●…
bondage
:
In
these
wordes
,
let
vs
now
consider
what
bondage
we
were
in
,
without
Christe
▪
and
what
libertie
wee
haue
obteyned
through
him
.
Without
Christe
,
all
our
life
is
a
miserable
bondage
:
in
feare
and
terrour
of
eternall
condemnation
to
come
vpon
vs
,
for
our
sinne
,
in
the
day
of
death
:
through
Christe
wee
see
our
sinnes
purged
,
the
diuell
vanquished
,
death
and
condemnation
abolished
,
and
our selues
in
the
libertie
of
the
children
of
God
,
to
say
:
Our
father
whiche
art
in
heauen
.
This
is
the
difference
of
estate
betwene
the
children
of
God
,
and
the
children
of
this
world
.
And
what
miserie
(
trow
we
)
then
do
the
wicked
of
the
world
liue
in
?
There
is
in
deede
no
peace
vnto
the
wicked
,
as
the
Lord
hath
said
,
when
in
all
their
life
is
feare
and
terrour
:
when
they
carrie
in
their
breastes
tormenting
furies
,
to
holde
them
day
and
night
in
feare
of
endlesse
destruction
.
God
hath
don
it
,
and
no
doubt
they
feele
it
,
there
is
giuen
vnto
them
a
spirit
of
bondage
,
and
of
feare
,
in
which
they
tremble
Let
my
soule
die
the
death
of
the
righteous
,
and
let
my
latter
end
be
like
vnto
theirs
.
So
I
beleeue
it
is
with
all
these
men
,
of
reprobate
mindes
,
that
stoare
vp
violence
and
robberie
in
their
palaces
,
that
fill
their
tables
with
drunkennesse
,
their
bodies
with
vncleannesse
,
their
mouthes
with
blasphemie
:
they
know
it
,
I
think
,
and
euen
as
Iosua
saide
,
with
all
I
desire
to
be
dissolued
and
to
be
with
Christ
:
&
no
doubt
God
hathe
so
We
desire
to
be
dissolued
,
and
to
be
with
Christe
.
It
followeth
now
in
the
16
,
verse
:
For
he
tooke
not
at
all
vpon
him
the
Angels
,
but
he
tooke
vpon
him
the
seede
of
Abraham
.
These
woordes
are
a
further
declaration
of
that
he
said
:
He
tooke
parte
of
fleshe
and
bloud
,
euen
as
other
children
.
This
he
maketh
plaine
thus
:
He
tooke
not
(
I
say
)
any
nature
of
Angels
,
but
hee
tooke
the
nature
of
Abraham
,
and
was
of
his
seede
:
naming
Abraham
,
bothe
in
respect
of
the
promises
which
were
first
made
personally
to
him
:
and
because
by
his
name
,
there
was
more
weight
to
persuade
the
Iewes
that
hee
was
their
Messias
,
and
by
example
the
doctrine
is
more
plaine
,
and
in
dede
it
is
verie
plaine
:
as
other
children
tooke
fleash
,
so
did
he
,
flesh
I
say
,
not
the
nature
of
Angels
,
but
the
seede
of
Abraham
.
And
if
the
Apostle
conclude
all
this
,
of
these
wordes
of
the
Prophet
,
Beholde
me
and
my
children
,
what
may
wee
conclude
,
and
how
boldely
of
the
wordes
of
Matthew
?
Abraham
begat
Isaak
,
Isaak
begat
Iacob
,
Iacob
begat
Iudas
,
and
so
foorth
,
till
hee
came
to
the
virgin
Marie
,
of
whome
Christe
was
borne
.
How
faithfully
may
we
beleeue
it
,
that
hee
was
borne
a
man
as
other
children
were
?
And
how
boldely
may
wee
detest
all
the
madnesse
of
Martion
,
Maniche
,
Nestorius
,
Eutichus
,
Apelles
,
Apollinaris
,
Ennomius
,
Cerdo
,
Valentinus
,
the
Pope
him self
:
and
all
their
disciples
,
who
haue
so
many
wayes
denied
the
true
humanitie
of
Christe
?
It
followeth
in
the
seuenteenth
verse
:
Wherefore
in
all
things
it
became
him
to
be
made
like
vnto
his
brethren
,
that
he
might
be
a
mercifull
and
faithful
high
Priest
in
things
concerning
God
,
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
.
In
these
words
the
Apostle
sheweth
an
other
necessarie
cause
why
our
Sauiour
Christ
was
man
:
that
by
experience
of
our
infirmities
,
hee
might
be
mercifull
,
and
faithfull
to
worke
the
reconciliation
betweene
God
and
vs
:
and
so
concludeth
this
disputation
of
his
humanitie
,
applying
it
now
vnto
his
priesthood
,
as
before
particularly
he
had
done
to
his
kingdome
,
and
prophefie
.
These
words
:
He
ought
in
all
things
to
be
like
vnto
his
brethren
:
which
are
repeated
againe
Cap.
4.
15.
they
are
to
be
marked
of
vs
,
that
wee
see
how
expreslie
still
the
Apostle
vrgeth
,
that
Christ
is
a
verie
naturall
man
,
altogether
as
we
be
,
except
sinne
:
like
nature
,
the
same
flesh
,
like
affections
,
the
same
soule
,
like
properties
of
bodie
,
the
same
hunger
,
thirst
,
and
other
desires
.
And
as
he
is
now
,
so
we
shal
be
,
our
bodyes
glorified
It
followeth
in
the
18.
verse
:
For
in
that
he
suffered
,
when
him selfe
was
tempted
,
he
is
able
to
succour
those
that
are
also
tempted
.
These
wordes
shew
the
cause
of
the
former
saying
,
why
our
Sauiour
beeing
made
man
was
so
much
the
more
meete
to
be
a
faithful
mediatour
vnto
vs
towarde
God
:
for
beeing
man
,
and
him self
tempted
,
he
felt
our
infirmities
,
and
had
the
more
compassion
towarde
vs
.
Other
thinges
wee
haue
to
note
in
the
17
and
18.
verse
,
which
the
next
time
we
will
more
speake
of
.
Now
let
vs
pray
.
&c.
The
twelth
Lecture
,
more
vpon
the
two
last
verses
,
and
vpon
the
first
verse
of
the
third
Chapter
.
17
Wherefore
in
all
things
,
it
behoued
him
to
be
made
likè
vnto
his
brethren
,
that
he
might
be
mercifull
,
&
a
faithfull
high
Priest
in
things
concerning
God
,
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
.
18
For
in
that
he
suffered
,
and
was
tempted
,
bee
is
able
to
succour
them
that
are
tempted
.
CHAP.
III.
1
THerfore
,
holie
brethren
,
partakers
of
the
heauenly
vocation
,
consider
the
Apostle
and
high
priest
of
our
profession
,
Christe
Iesus
THe
Apostle
(
as
I
saide
)
shewed
in
these
last
verses
,
what
profite
is
vnto
vs
,
in
that
Christ
became
man
:
for
so
he
was
made
a
merciful
and
faithfull
high
Priest.
The
meanes
of
this
faithfulnes
was
,
for
that
he
hauing
experience
of
our
temptation
,
had
the
more
compassion
on
vs
,
to
deliuer
vs
.
Heere
we
are
first
taught
,
that
Christe
became
a
faithfull
high
Priest
for
vs
,
because
he
was
man
like
vnto
vs
:
so
that
,
who
soeuer
denyeth
our
Sauiour
Christe
to
haue
a
naturall
bodie
like
vnto
ours
,
he
also
denyeth
that
he
is
either
a
mercifull
,
or
faithfull
mediatour
for
vs
;
for
so
it
pleased
God
to
instructe
him
according
to
his
manhood
,
that
by
experience
and
feeling
,
he
should
learne
to
haue
pitie
on
others
:
he
calleth
him
mercifull
,
in
respect
of
the
affection
of
his
minde
,
which
was
full
of
compassion
toward
vs
:
hee
is
called
faithfull
,
in
respecte
of
his
constancie
,
who
would
neuer
leaue
vs
,
till
he
had
brought
vs
into
eternall
life
.
In
all
this
we
must
learne
how
to
do
good
vnto
our
brother
in
affliction
:
and
these
two
things
in
our
Sauiour
Christe
,
we
must
carefully
keepe
,
if
we
will
be
righteous
after
his
similitude
:
We
must
ioyne
vnto
all
our
doing
,
a
loue
and
compassion
to
our
brother
in
his
want
,
and
a
constancie
in
well
deseruing
,
that
our
loue
be
not
wearied
with
paine
and
labour
:
for
without
loue
,
what
soeuer
I
do
,
it
is
nothing
no
,
not
though
I
gaue
,
(
as
Sainct
Paule
saith
)
all
the
goods
I
haue
vnto
the
The
Prophet
plainely
sayth
:
Al
my
goods
can
bring
nothing
vnto
thee
,
O
Lord.
And
how
doth
the
Lord
him
If
I
be
hungrie
I
will
not
tell
thee
:
and
such
other
like
speaches
in
the
fiftie
psalme
,
commaunding
expresly
,
if
we
will
doe
good
with
meate
,
drinke
,
cloath
,
golde
,
siluer
,
&c.
bestowe
it
vpon
the
needie
brethren
:
for
God
taketh
no
such
gifts
at
our
hands
.
And
therfore
(
dearely
beloued
)
al
these
good
works
of
which
you
haue
heard
such
boasting
,
before
God
they
are
as
nothing
,
&
there
is
no
goodnes
in
them
:
for
neither
is
there
any
mercie
in
such
doings
,
and
without
it
,
it
is
impossible
to
please
God
in
thy
doeing
.
And
thus
we
see
their
workes
,
euen
their
greatest
workes
,
and
of
supererogation
,
when
you
haue
weighed
them
wel
,
they
are
found
lighter
then
straw
.
And
their
woorkes
of
dignitie
next
vnto
these
,
they
are
of
the
same
sort
,
of
no
value
,
as
light
as
vanitie
it selfe
.
Such
are
their
penie
or
groate
doles
,
when
the
man
is
dead
,
that
his
executours
vse
to
giue
for
his
soule
.
Was
there
euer
folie
like
vnto
this
?
No
work
is
good
without
loue
&
compassion
of
mine
owne
flesh
:
yet
then
is
the
worke
done
for
me
,
when
my
flesh
is
without
sense
,
and
when
there
is
no
compassion
or
feeling
left
within
mee
.
But
God
is
iust
,
and
for
so
fruitelesse
a
work
he
gaue
a
helplesse
reward
〈◊〉
they
bestowed
a
verie
ydle
liberalitie
,
and
GOD
recompenced
it
with
verie
ydle
thankes
,
that
for
their
benefite
the
foolish
people
should
say
,
Lorde
haue
mercie
on
his
soule
:
for
whome
I
thinke
they
prayed
not
al
the
dayes
of
his
life
,
when
the
acceptble
An other
propertie
is
here
attributed
to
Christ
,
that
he
was
faythfull
,
that
is
,
constant
,
and
vnmoueable
in
his
loue
,
til
he
had
finished
our
reconciliation
:
a
lesson
vnto
vs
,
that
loue
should
not
faint
within
vs
,
nor
we
be
wearie
with
the
labour
and
trauell
of
it
:
for
true
it
is
,
loue
is
not
an
idle
affection
,
to
say
,
I
would
hee
were
well
,
Or
,
God
helpe
him
:
but
loue
is
painefull
to
helpe
in
time
of
neede
,
and
well
willing
,
that
no
paine
can
wearie
it
.
So
S.
Paul
saith
:
Eternall
life
is
giuen
to
them
which
looke
for
it
,
in
continuance
Now
let
vs
come
to
the
third
.
Therfore
holie
brethren
partakers
of
the
heauenly
calling
,
consider
the
Apostle
&
high
Priest
of
our
profession
Christ
Iesus
:
Now
the
Apostle
leaueth
to
make
any
further
description
of
the
person
of
Christ
,
wherof
we
haue
heard
,
&
beginneth
a
more
particular
declaration
of
his
offices
:
&
first
,
how
hee
is
our
Prophet
,
to
the
14.
verse
of
the
next
chapter
.
And
now
let
vs
learne
to
be
fruitefull
hearers
:
and
this
exhortation
,
let
it
make
vs
wise
,
that
carefully
&
diligently
we
may
hearken
,
and
learne
the
my
sterie
of
the
Lord
Iesu
,
in
which
we
be
saued
:
that
we
may
haue
the
testimonie
in
our selues
,
that
we
be
the
children
of
the
Newe
testament
.
Therefore
holy
brethren
,
&c.
Let
vs
marke
diligently
euerie
woorde
,
in
this
excellent
exhortation
:
for
they
are
not
onely
a
wise
persuasion
to
moue
vs
to
care
and
diligence
in
learning
:
but
the
exhortation
is
so
gathered
out
of
the
former
doctrine
,
that
this
one
sentence
is
a
plaine
exposition
of
all
the
doctrine
taught
before
from
the
eleuenth
verse
,
to
the
end
of
the
Chapter
.
He
saith
first
:
Therefore
,
Or
,
for
this
cause
:
as
if
he
would
say
:
Seeing
it
is
so
with
vs
,
seeing
God
hath
receiued
vs
into
this
grace
,
seeing
such
an
excellent
prophet
is
giuen
vnto
vs
,
let
vs
heare
him
.
So
in
the
first
worde
he
sheweth
,
that
this
exhortation
is
according
to
his
former
doctrine
.
Then
he
calleth
them
,
Holie
,
alluding
to
that
he
spake
in
the
eleuenth
verse
:
He
that
sanctifieth
,
&
they
that
are
sanctified
are
one
:
to
teach
vs
that
we
be
holie
,
that
we
are
one
with
Christ
,
and
that
by
his
spirit
sanctifying
vs
,
we
be
receiued
into
his
felowship
.
He
calleth
them
Brethren
,
repeating
that
he
taught
in
the
11.
&
12.
verse
,
that
Christ
hath
taken
our
nature
,
&
we
are
euen
as
his
brethren
,
fellow-heires
with
him
in
the
kingdome
of
his
Father
:
and
that
this
is
the
meaning
of
,
Brethren
,
the
words
following
declare
.
Partakers
of
the
heauenly
calling
:
these
wordes
shewe
what
brotherhood
he
speaketh
of
:
that
is
,
a
heauenly
brotherhood
which
we
haue
with
Christe
:
for
Christ
the
sonne
of
God
,
who
hath
brought
downe
heauenlie
giftes
,
hath
imparted
himselfe
vnto
vs
,
&
made
vs
fellowes
with
him
in
these
heauenly
blessings
:
first
reuealing
his
fathers
wil
,
then
defending
vs
from
our
enimies
:
and
at
last
presenting
vs
faultlesse
before
God
,
abolishing
the
diuel
and
the
feare
of
death
,
of
whiche
heauenlie
giftes
he
spake
in
the
12.
13.
14.
&
15.
verses
.
After
he
addeth
:
The
Apostle
and
high
priest
of
our
profession
:
In
these
words
he
teacheth
,
what
offices
he
had
before
attributed
to
Christ
,
in
the
texts
alledged
:
first
that
he
is
our
prophet
,
calling
him
by
the
name
of
Apostle
,
that
is
,
the
messinger
of
God
,
to
teach
vs
our
profession
,
verse
12
:
then
that
he
is
our
priest
,
to
present
vs
before
God
,
as
verse
.
13.
And
although
,
as
I
haue
often
tolde
you
,
his
kingdome
is
also
manifestly
proued
by
that
is
saide
afore
:
yet
by
this
place
I
gather
,
that
the
Apostle
hath
especially
and
of
purpose
,
onely
taught
this
,
that
Iesus
Christ
,
God
and
man
,
is
only
our
Prophet
&
priest
,
to
declare
and
worke
our
saluation
,
exhorting
vs
now
to
learne
carefully
so
great
a
mysterie
.
Now
let
vs
consider
further
this
exhortation
,
to
see
what
profitable
thinges
we
haue
to
learne
in
it
:
where
we
are
first
called
Holie
Brethren
,
we
may
see
in
these
wordes
a
good
image
of
the
Churche
of
Christe
:
Brethren
(
as
is
said
)
noteth
our
vnitie
with
Christ
our
head
,
by
the
participation
of
his
spirit
,
so
the
church
is
a
people
graffed
into
Christ
,
that
is
,
made
members
of
Christ
,
and
sanctified
with
his
spirite
.
This
is
our
knowledge
of
the
church
,
which
is
true
and
catholique
:
it
is
not
in
any
obseruation
of
time
,
of
place
,
of
person
,
but
where
this
brotherhood
is
a
people
ioyned
to
the
Lord
Iesus
,
and
sanctified
by
him
,
there
is
the
church
:
to
talke
of
any
places
,
it
is
great
follie
,
Christ
will
not
haue
his
Churche
to
be
known
by
countrie
or
kinred
,
or
respect
of
persons
,
but
only
by
this
,
that
they
are
graffed
in
him
,
and
made
a
holy
brotherhod
.
And
here
let
vs
learn
what
is
true
holinesse
,
euen
to
be
made
partakers
of
the
holinesse
that
is
in
Christ
:
for
he
hath
sanctified
him selfe
for
vs
,
and
is
made
vnto
vs
our
sanctification
of
God
,
without
whome
we
are
fleshe
&
bloud
,
the
cogitations
of
our
heart
bent
to
euil
,
&
all
our
righteousnes
as
a
defiled
cloath
.
For
if
the
Angels
that
are
greater
then
wee
in
all
power
&
excellencie
,
can
not
iustifie
themselues
in
his
sight
:
what
can
we
do
,
(
as
Eliphas
saith
)
that
dwell
in
houses
of
clay
,
whose
Opus
operatum
,
A
worke
wrought
of
it selfe
,
without
grace
,
without
Christ
,
without
fayth
,
Opus
operatum
,
The
thing
done
it
is
meritorious
.
Did
euer
Pagane
attribute
more
to
them selues
?
Then
we
may
boldly
conclude
against
them
,
and
our
Sauiour
Christ
shall
be
our
warrant
.
They
are
not
of
God
,
because
they
seke
their
owne
glorie
:
and
let
vs
giue
glorie
vnto
God
,
to
acknowledge
all
our
holinesse
to
be
in
this
brotherhood
,
as
we
be
one
with
Christ
,
and
Christ
with
vs
,
whome
God
hath
giuen
a
sanctification
vnto
vs
.
In
that
we
are
saide
,
to
be
Partakers
of
the
heauenly
calling
:
we
must
consider
what
is
the
honour
offered
vnto
vs
:
and
that
we
be
not
dull
of
hearing
,
when
such
a
blessed
sound
is
brought
vnto
our
eares
.
If
we
were
called
to
vile
things
,
wee
might
stop
our
eares
,
but
hauing
a
heauenly
calling
,
they
be
,
and
let
them
be
excuselesse
that
despise
it
.
It
was
a
vsuall
persuasion
with
Saint
Paule
,
to
put
the
Churches
in
minde
of
their
calling
they
had
of
God
,
to
stir
them
vp
the
more
willingly
to
follow
it
.
I
beseech
you
brethren
walke
worthy
of
your
calling
,
in
which
you
are
called
.
And
of
him self
he
testifieth
to
the
Philippians
,
that
his
continuall
traue●…le
was
to
be
carried
to
the
price
of
his
high
calling
of
God
,
which
was
in
Christ
Iesu
:
so
let
vs
also
be
inflamed
Where
Christ
is
said
here
,
to
be
The
Apostle
and
highe
priest
of
our
profession
:
we
must
learne
this
,
that
we
that
be
Christians
professe
no
other
teacher
,
nor
no
other
Sauiour
:
but
this
is
all
we
beleeue
,
and
all
we
speake
,
that
Christ
is
bothe
our
wisedome
&
our
iustification
:
his
worde
is
ours
,
his
doctrine
is
ours
,
his
wisedome
is
ours
,
we
professe
not
one
iot
,
or
one
title
wherof
he
hath
not
bene
an
Apostle
vnto
vs
:
and
whoso
euer
he
be
,
that
teacheth
vs
other
things
,
then
what
Christ
hath
taught
vs
al
,
he
is
not
of
our
profession
,
nor
of
our
brotherhood
:
and
more
then
this
,
we
are
sure
he
teacheth
nothing
but
vaine
illusions
and
imaginations
of
men
:
for
all
treasures
of
wisdome
and
true
knowledge
are
hid
in
Christ.
And
seeing
it
hath
pleased
him
to
be
our
Apostle
,
who
is
the
sonne
of
God
,
the
brightnes
of
his
glorie
,
the
ingrauen
forme
of
his
substance
,
the
heire
of
al
things
the
maker
of
heauen
&
earth
,
farre
greater
then
Angels
:
how
vnthankfull
be
we
,
if
his
doctrine
be
not
our
profession
?
Nay
,
how
madd
be
we
,
if
we
will
change
him
either
for
any
other
,
or
els
for
al
other
?
What
so
euer
glorious
names
they
bring
of
Fathers
,
Doctours
,
Counsels
,
and
suche
like
boasting
words
,
we
neither
knowe
them
,
nor
their
names
:
if
they
be
ministers
of
Christ
vnto
vs
,
their
feete
are
beautifull
,
and
their
names
are
honorable
:
if
they
be
their
owne
ministers
,
wee
know
them
not
,
nor
all
their
glorie
:
if
they
say
,
they
be
Doctours
,
we
may
well
say
againe
,
they
are
but
Phariscies
that
will
be
called
Rabbie
.
We
haue
no
Doctour
but
one
,
and
that
is
Christ
,
&
he
is
The
Apostle
of
our
profession
.
Now
,
where
the
Apostle
calleth
Christe
the
highe
Priest
of
our
profession
,
as
we
haue
learned
before
,
if
he
be
our
Apostle
,
we
haue
no
other
teacher
:
so
we
learne
here
,
if
he
bee
the
Priest
of
our
profession
,
no
part
nor
parcell
of
the
office
of
his
priesthoode
wee
may
giue
to
another
,
but
professe
it
clearly
,
that
he
is
our
Priest
alone
.
And
as
the
Priest
is
ordeined
to
make
sacrifice
for
sinne
,
and
to
be
a
mediatour
betweene
God
and
man
:
so
all
this
worke
wee
must
leaue
wholy
vnto
him
,
know
no
other
,
receiue
no
other
,
professe
no
other
,
vpon
whome
we
will
lay
this
reconciliation
,
to
purge
our
sinnes
,
and
to
bring
vs
vnto
God
,
but
Christe
alone
:
for
he
is
The
Priest
of
our
profession
,
he
hath
washed
vs
from
our
sinnes
,
he
hath
ioyned
vs
vnto
God
,
let
him
haue
all
the
praise
of
this
saluation
.
Let
vs
call
all
the
worlde
into
a
reckoning
,
who
soeuer
they
be
,
Popes
,
prelates
,
abbats
,
monks
,
friers
,
heremites
,
ankers
,
their
indulgences
,
their
pardons
,
their
blessinges
,
their
orders
,
their
garments
,
their
vowes
,
accompt
all
their
works
,
prayers
,
fastings
,
meditations
,
pouertie
,
nakednesse
,
and
al
the
chastisings
of
their
bodies
:
if
in
al
this
laid
on
a
heape
,
thou
seekest
to
counterpeise
but
the
least
iot
of
thy
sinne
,
thou
makest
thy selfe
thy
priest
,
and
art
an
hypocrite
or
an
hypocrits
disciple
&
hast
denied
Christ
to
be
the
Priest
of
thy
profession
:
for
if
he
be
thy
Priest
,
he
is
thy
Priest
alone
,
purging
al
&
euery
one
of
thy
sinnes
,
&
hath
neither
fellowe
,
nor
helper
in
his
worke
:
but
as
he
hath
saide
,
so
he
hath
done
:
and
hee
hath
troaden
alone
the
wine-presse
of
the
wrath
of
God
.
Beware
therefore
(
dearely
beloued
)
of
such
doctours
,
&
of
such
doctrine
,
which
in
the
question
of
forgiuenesse
of
sinnes
,
carrie
away
your
senses
to
any
man
,
or
woorke
of
mans
hand
:
for
it
is
but
subtiltie
to
make
you
blinde
,
that
Christe
should
not
be
the
Prieste
of
your
profession
.
And
as
it
is
thus
in
the
purging
of
our
sinnes
,
so
in
beeing
mediatour
betweene
God
and
vs
,
to
offer
vp
our
workes
,
our
prayers
,
and
vs
our selues
faultlesse
before
his
father
,
there
is
no
other
but
hee
alone
:
for
if
all
Angels
would
present
our
prayers
,
yet
they
could
not
,
our
thoughts
are
so
euil
and
our
wordes
so
vncleane
,
that
the
Angels
of
God
can
not
make
them
righteous
in
his
sight
.
But
if
Christe
giue
vnto
vs
his
spirite
,
to
minister
sighes
in
our-heartes
:
and
in
his
owne
righteousnes
in
whose
mouth
was
no
deceite
,
will
sanctifie
our
prayers
,
which
are
of
polluted
lipps
:
then
wee
haue
a
fre
enterance
vnto
the
throne
of
grace
:
for
he
hath
sanctified
him selfe
for
vs
,
and
what
so
euer
we
aske
in
his
name
,
we
shall
obteine
:
for
thus
neither
our
prayers
are
of
vs
,
but
they
are
of
the
spirite
of
God
,
neither
are
they
presented
from
vs
,
but
from
him
who
is
our
Mediatour
,
and
giueth
them
his
owne
righteousnesse
to
make
them
accepted
:
and
thus
in
his
holie
and
vnsearchable
wisedome
,
findeing
a
meanes
to
sanctifie
with
his
holines
all
that
is
ours
,
euen
vs
our selues
also
hee
hath
sanctified
in
him selfe
,
and
giuen
vs
the
righteousnes
of
his
humanitie
,
to
be
righteousnesse
vnto
our
fleshe
,
and
so
presenteth
vs
vnblamable
vnto
his
father
.
Thus
Christ
is
the
Priest
of
our
profession
,
and
in
all
Christianitie
there
is
no
other
.
It
greeueth
me
heere
,
to
see
the
subtiltie
of
some
,
who
with
colored
words
deceiue
the
heartes
of
many
that
are
not
euill
.
When
they
would
pull
this
profession
out
of
our
mouth
,
they
speake
not
in
plaine
wordes
,
to
byd
vs
denie
that
Christ
is
our
Priest
,
for
then
we
would
hate
them
:
therfore
to
kepe
their
credit
,
and
yet
to
worketheir
mischefe
,
they
stammer
in
their
tongs
,
that
the
simple
should
not
perceiue
them
,
and
they
say
,
a
Mediatour
(
which
is
one
part
of
his
priesthood
)
is
of
two
sortes
,
one
of
redemption
,
and
so
is
Christe
alone
:
another
of
intercession
,
and
so
are
all
the
Saints
and
Angels
.
Thus
they
stop
the
mouthes
of
ignoraunt
men
,
&
then
with
a
harlots
forehead
,
boast
in
their
lies
.
But
when
you
meet
these
Rabbines
,
and
Apostles
of
their
owne
profession
,
aske
of
them
what
they
meane
by
a
Mediatour
of
intercession
:
they
may
as
well
say
,
an
intercessour
of
mediation
,
for
both
are
one
:
&
it
is
(
as
the
Logicians
call
it
)
a
meere
nugation
:
For
where
there
is
one
Mediatour
beetweene
God
and
man
,
the
man
Iesus
Christ
,
it
is
his
office
to
redeeme
vs
from
sinne
,
and
to
make
intercession
to
God
for
vs
.
And
they
rob
him
of
this
last
parte
of
his
honour
,
who
make
you
beleue
it
is
a
seuerall
thing
belonging
to
an
other
:
as
by
example
we
may
make
this
more
plaine
.
It
is
the
office
of
a
king
to
rule
ouer
bodie
and
goods
,
in
whiche
cause
God
commaundeth
our
obedience
:
now
a
froward
person
,
that
would
denie
to
pay
his
tribute
,
shall
say
,
a
King
is
of
two
sortes
,
one
ouer
the
bodie
,
another
ouer
goods
:
my
bodie
I
graunt
to
any
lawfull
seruice
,
as
due
to
our
King
:
but
our
Kinge
is
not
onely
the
King
of
our
goodes
,
and
I
will
bestowe
mine
otherwise
.
Doe
you
not
see
what
follie
is
in
this
?
because
God
hath
submitted
to
Kinges
,
two
thinges
,
bodie
and
goods
,
therfore
,
to
say
,
there
bee
two
sortes
of
Kinges
?
Euen
so
,
God
hath
made
a
Mediatour
,
bothe
to
redeeme
vs
,
and
to
present
vs
vnto
God
:
and
they
blinde
your
eyes
,
and
tell
you
there
be
two
sortes
of
Mediatours
.
Surely
,
euen
with
as
good
reason
they
might
say
:
because
a
man
hath
bodie
&
soule
,
there
be
two
sortes
of
men
,
one
of
a
bodie
,
another
of
a
soule
:
but
to
let
suche
deceiuers
go
,
let
vs
confesse
a
better
fayth
,
and
acknowledge
that
Christe
is
the
one
and
whole
Prieste
of
our
profession
.
And
heere
let
vs
not
forget
this
,
that
our
religion
,
our
sayth
,
our
hope
,
is
called
our
profession
:
so
he
calleth
it
againe
in
the
fourth
chapter
,
verse
14.
The
Prophet
sayth
:
I
haue
beleeued
,
therfore
I
haue
spoken
:
and
S.
Paule
maketh
this
common
to
vs
all
:
The
Heauens
declare
the
glorie
of
GOD
,
and
the
firmament
sheweth
his
hand●…e
woorke
:
howe
should
then
man
,
of
whome
GOD
hath
bene
esspecially
mindful
,
ty
his
toung
,
so
excellent
a
member
of
his
bodie
,
&
not
with
it
speake
forth
the
praise
of
God
,
and
make
the
world
his
witnes
what
faith
he
hathe
in
Christe
?
But
of
this
I
spake
before
in
the
eleuenth
lecture
,
and
vpon
the
twelfth
verse
.
Nowe
let
vs
pray
,
&c.
The
thirteenth
Lecture
vpon
the
2.
3.
4.
5.
6.
verses
,
to
these
wordes
:
whose
house
,
&c.
2
Who
was
faithful
to
him
that
hath
ppointed
him
,
euen
as
Moses
was
in
all
his
house
.
3
For
this
man
is
counted
worthie
of
more
glorie
than
Moses
,
in
as
much
as
he
which
hath
builded
the
house
,
hath
more
honour
then
the
house
.
4
For
euerie
house
is
builded
of
some
man
,
&
he
that
hath
built
al
things
,
is
God
.
5
Now
Moses
verily
was
faithful
in
al
his
house
,
as
a
seruant
,
for
a
witnesse
of
the
things
which
should
be
spoken
after
.
6
But
Christ
is
as
the
Sonne
,
ouer
his
owne
house
,
&c.
I
Tolde
you
,
the
Apostle
in
this
Chapter
,
beginneth
a
speciall
discourse
of
the
prophesie
of
Christ
:
first
(
as
you
haue
heard
)
making
an
earnest
exhortation
for
vs
to
hearken
vnto
him
.
Nowe
,
he
goeth
forwarde
,
and
teacheth
what
maner
of
Prophet
Christ
is
,
and
howe
we
ought
to
account
him
.
First
,
that
he
was
ordeined
of
God
:
next
,
that
he
was
faithfull
in
his
calling
,
for
he
saith
:
He
was
faithful
to
him
that
appointed
him
:
for
in
that
the
sonne
of
god
was
(
as
we
haue
hard
)
thus
made
man
,
this
was
gods
appointment
,
to
make
him
our
Prophet
:
and
in
that
he
was
appointed
of
God
,
he
is
set
forth
with
his
warrant
,
that
he
did
not
glorifie
him selfe
to
be
our
prophet
,
but
his
father
gaue
him
this
honour
by
his
glorious
voice
sounding
out
of
the
cloude
:
This
is
my
beloued
sonne
in
whome
I
am
wel
pleased
,
heare
him
:
and
let
vs
take
heede
,
not
to
refuse
,
or
despise
him
,
that
is
thus
sent
of
God
,
and
speaketh
from
Heauen
,
least
we
should
be
found
to
striue
against
God
.
And
here
,
that
it
is
saide
:
God
appointed
him
:
wee
see
the
roote
and
founteine
of
this
loue
,
that
Christ
should
come
a
sauiour
among
vs
.
It
was
not
onely
in
the
person
of
the
Sonne
,
who
gaue
his
life
for
his
sheepe
:
but
it
was
also
in
the
person
of
the
Father
,
who
so
loued
the
worlde
,
that
Hee
gaue
his
onely
begotten
Sonne
,
that
euerie
one
which
beleeueth
should
not
perish
but
haue
life
euerlasting
.
So
that
we
know
,
as
the
worke
&
instrument
of
our
saluation
is
in
Iesu
Christ
,
God
and
man
,
who
was
crucified
for
our
sinnes
:
so
the
first
cause
is
in
God
the
Father
,
who
according
to
his
owne
purpose
and
will
,
hath
predestinated
vs
in
Christ
,
before
the
foundations
of
the
worlde
were
laide
,
that
we
should
be
vessels
of
honour
,
to
set
foorth
the
praise
of
his
glorie
,
who
had
mercie
vpon
vs
.
And
as
we
must
giue
vnto
our
Sauiour
Christe
,
the
glorie
of
our
redemption
,
in
the
sacrifice
of
his
bodie
,
or
else
we
denie
him
to
be
the
Sonne
of
God
:
so
we
must
giue
vnto
the
Father
,
the
praise
of
his
mercie
,
that
hath
freelie
loued
vs
,
and
predestinated
vs
eternallie
vnto
life
,
or
else
we
denie
that
he
is
the
Father
of
our
Lord
Iesu
Christ
:
for
as
this
is
our
profession
,
that
Christ
hath
done
the
deede
:
so
this
is
our
profession
,
that
God
the
Father
hath
appointed
him
vnto
it
.
And
as
the
Apostle
speaketh
here
,
that
God
appointed
him
to
be
our
Prophet
:
so
our
Sauiour
Christ
euer
acknowledgeth
,
that
he
was
sent
of
his
Father
.
The
second
thing
here
witnessed
of
Christ
,
and
in
which
we
are
assured
he
is
our
onelie
prophet
,
&
we
are
prouoked
to
hearken
vnto
him
,
is
:
that
He
was
faithful
in
all
the
house
of
God
:
This
faithfulnes
is
truth
and
integritie
in
discharge
of
this
office
committed
to
him
,
wherein
he
set
all
his
care
and
industrie
,
that
he
might
be
found
faultlesse
,
that
like
as
he
was
sent
of
God
to
be
a
Prophet
to
reueale
his
will
:
so
he
did
faithfully
perfourme
it
,
teaching
only
the
doctrine
&
ordinances
of
his
Father
:
as
in
many
places
Christ
testifieth
this
faith
in
his
doing
:
My
doctrine
(
saith
he
)
is
not
mine
,
but
his
that
sent
me
.
Againe
,
I
doe
nothing
of
my selfe
,
but
as
my
father
hath
taught
me
so
I
speake
.
And
The
words
that
thou
hast
giuen
me
,
I
haue
giuen
them
.
How
diligently
then
ought
we
to
heare
such
a
Prophet
,
Hee
that
hath
an
office
,
let
him
be
diligent
in
his
office
:
so
hee
giueth
this
as
the
prayse
of
all
diligence
.
It
is
required
of
euerie
dispenser
,
that
he
be
found
faithfull
:
and
euerie
vnfaithfull
seruant
shal
be
condemned
in
his
worke
,
in
the
day
that
his
accompt
is
called
for
:
for
he
that
hath
bene
vnfaithful
in
things
of
this
life
,
which
are
fraile
and
fewe
:
how
can
he
thinke
there
shall
euer
be
committed
vnto
him
eternallthings
,
and
infinite
in
number
.
And
we
must
heere
also
marke
,
that
it
is
sayde
of
It
is
true
,
that
Kinges
make
their
vnder
officers
,
but
the
offices
are
all
of
God
:
Kinges
serue
to
appoint
the
persons
in
this
ministerie
of
man
:
but
God
alone
appointeth
them
their
work
,
which
Remember
that
now
you
execute
not
the
iudgements
of
man
but
of
the
lord
.
Therfore
in
euery
office
,
thou
bearest
the
image
of
God
,
Come
giue
account
of
thy
stewardshippe
.
The
Prince
may
sette
thee
in
the
seate
of
iustice
,
but
the
prince
must
not
make
thee
pe●…uert
iustice
:
he
may
giue
thee
an
office
,
but
he
cannot
giue
thee
thy
Quietus
est
,
for
the
vnfaithfulnesse
of
thine
office
:
if
magistrates
&
officers
knew
this
,
they
would
not
so
ambitiouslie
sue
,
as
they
doe
,
&
when
they
had
obteined
they
would
bee
more
faithfull
then
they
are
:
but
this
is
a
desperate
disease
,
and
for
me
let
it
grow
til
it
be
rottennesse
in
their
bones
:
I
speake
not
in
hope
of
any
amendment
,
but
I
beare
witnes
of
their
sinne
against
the
day
of
vengeance
.
Further
I
say
nothing
,
they
haue
made
their
gaine
their
God
,
and
with
the
idol
to
which
they
are
ioyned
,
let
them
alone
.
In
this
matter
of
faithfulnesse
,
which
we
haue
in
hande
,
let
vs
learne
this
:
that
as
it
is
necessarie
in
all
,
so
it
is
especially
necessarie
in
the
minister
.
And
to
the
ende
that
we
may
all
learne
what
is
the
faithfulnesse
of
a
minister
,
let
vs
see
what
was
in
Christ
,
whose
faith
is
the
example
for
all
to
followe
.
It
followeth
:
He
was
faithful
as
Moses
in
all
his
house
:
What
was
the
faithfulnes
commended
in
Moses
?
And
thus
Sainct
Paule
,
when
he
would
shewe
the
faithfulnesse
of
him selfe
and
his
fellowes
,
he
saith
:
He
maketh
no
merchandize
of
the
worde
of
The
whole
head
is
sick
and
the
whole
heart
is
heauie
,
from
the
sole
of
the
foote
,
to
the
crown
of
the
head
,
there
is
nothing
whole
therein
,
but
wounds
&
swellinges
and
sores
full
of
corruption
:
from
the
priests
of
the
highest
chaires
,
to
the
beggerly
curates
of
the
countrie
,
a
generall
neglecte
is
of
this
faithful
teaching
of
Gods
people
.
The
other
&
greatest
part
of
vnfaithfulnesse
,
is
,
when
we
corrupt
and
defile
the
word
of
God
committed
vnto
vs
,
to
mingle
it
with
our
owne
deuices
,
&
bring
it
into
small
account
,
that
we
might
magnifie
our
owne
traditions
:
this
vnfaithfulnes
we
pray
day
and
night
,
that
the
Lord
would
keepe
it
from
vs
,
and
we
exhort
you
,
in
the
name
of
the
Lorde
,
receiue
the
worde
ingraffed
in
you
,
whiche
can
saue
your
soules
,
and
receiue
the
immortall
seale
which
is
the
word
of
the
liuing
God
by
which
you
may
be
regenerate
,
&
where
in
you
haue
the
power
of
God
to
saluation
,
through
a
pure
faith
:
and
haue
no
trust
in
man
,
for
euerie
man
is
a
liar
.
This
faithfulnes
,
by
the
grace
of
God
,
we
bring
vnto
you
,
and
beseech
Now
,
more
touching
this
comparison
here
made
betwene
Christ
and
Moses
,
there
is
no
doubt
but
the
Apostle
vseth
it
the
more
to
ioyne
the
Hebrues
vnto
Christe
:
for
howe
they
accompted
of
Moses
he
knewe
well
,
and
what
soeuer
was
spoken
of
him
,
they
did
willingly
applie
them selues
to
marke
it
,
&
learne
it
,
&
his
praise
did
winne
their
affections
to
be
more
equally
bent
to
learne
Christ
.
Taking
this
occasion
,
he
beginneth
his
comparison
,
making
this
as
common
both
to
Christ
&
Moses
:
that
either
of
them
ruled
in
the
house
of
God
,
and
either
of
them
was
faithful
in
his
charge
:
but
yet
so
,
as
Christ
was
much
more
honourable
,
&
therefore
to
be
of
vs
acknowledged
our
onely
Prophet
.
The
place
heere
alledged
that
Moses
was
faithful
,
is
written
in
the
12.
of
Numbers
,
where
GOD
giueth
him
this
testimonie
,
and
therefore
maketh
it
a
warrant
,
that
God
had
chosen
him
aboue
all
other
Prophets
,
to
whom
he
would
more
clearely
and
fully
reueale
his
will
:
and
therefore
,
none
in
all
the
children
of
Israel
,
not
Aaron
,
not
Myriam
,
not
any
to
presume
against
him
.
A
notable
place
and
very
fit
for
the
Apostles
purpose
:
for
directly
it
teacheth
,
that
likewise
Christe
,
who
of
all
other
was
moste
faithfull
,
was
also
most
glorified
of
his
Father
,
to
be
a
Prophet
aboue
al
prophets
:
&
where
he
saith
,
That
Moses
was
faithful
in
all
his
house
:
that
is
,
in
all
the
people
of
Israel
,
whiche
was
his
Church
,
called
in
the
Scripture
manie
times
The
house
of
GOD
,
to
shewe
in
how
nighe
a
bonde
God
had
taken
them
:
&
that
he
addeth
(
All
)
it
sheweth
,
that
to
euery
one
,
Moses
was
ordeyned
of
God
a
Prophet
to
reueale
all
the
will
of
God
,
neither
any
part
of
it
was
concealed
from
him
that
he
knew
it
not
,
neither
kept
secret
by
him
that
hee
woulde
not
declare
it
,
but
faithfull
in
all
his
house
,
whome
in
all
things
euery
one
should
followe
:
and
in
this
was
an
image
of
Christ
to
come
,
who
in
al
the
house
of
God
should
be
absolutely
faithful
aboue
all
other
that
euer
were
before
or
after
.
Heere
we
haue
two
especial
things
to
learne
.
Christ
was
faithful
in
An other
thing
in
this
,
is
to
be
marked
:
if
Christ
were
faithful
in
al
his
house
,
then
are
they
no
part
of
this
house
,
whiche
are
not
built
vp
by
him
:
he
hath
not
only
made
all
perfecte
,
but
he
hath
also
done
it
alone
,
and
not
onely
he
buildeth
the
house
,
but
they
alone
are
the
house
who
are
built
by
him
:
so
that
we
if
we
wil
be
this
house
,
we
must
knowe
and
feele
his
workmanship
in
vs
:
and
who
soeuer
knoweth
him
not
,
he
hath
no
place
in
the
house
of
God
:
for
the
faithfullnesse
of
Christ
is
in
euerie
part
of
it
,
which
faithfulnesse
,
if
it
haue
not
wrought
in
vs
,
we
belong
not
vnto
it
.
And
thus
farre
of
this
comparison
with
Moses
,
in
whiche
first
the
Apostle
giueth
them
both
their
praise
,
that
they
were
faithful
in
all
the
house
of
God
.
Now
least
the
comparison
should
seeme
equal
,
or
Moses
shoulde
be
accounted
as
great
as
Christe
:
euen
as
before
he
hath
giuen
Moses
his
due
praise
,
to
testifie
how
he
honoured
so
great
a
Prophete
of
God
:
so
nowe
he
sheweth
the
greate
excellencie
of
Christ
aboue
Moses
,
that
the
Iewes
may
also
learne
to
honour
their
Messias
,
as
it
beecommeth
them
.
It
followeth
:
Now
,
this
man
is
counted
worthie
of
more
glorie
then
Moses
,
euen
as
much
as
he
whiche
buildeth
the
house
,
hath
more
honour
then
the
house
:
for
euerie
house
is
builded
of
some
man
,
but
he
that
hath
built
all
thinges
,
is
God
.
Here
,
in
one
especial
point
the
Apostle
reserueth
vnto
Christe
a
singular
honour
aboue
all
other
,
and
aboue
Moses
:
that
is
,
that
Moses
was
so
faithfull
a
ruler
of
the
house
of
God
,
that
yet
hee
was
himselfe
a
part
of
it
:
But
Christe
is
so
a
ruler
of
it
,
that
he
hath
also
built
it
himselfe
.
Now
then
,
seeing
the
workeman
is
more
honourable
then
the
house
,
&
euerie
parte
of
it
.
Christ
is
so
much
more
honourable
then
Moses
.
This
reason
,
we
see
,
is
taken
of
the
similitude
of
a
house
,
a
thing
vsuall
in
our
life
,
and
vnderstood
of
all
:
and
seeing
it
pleaseth
God
,
to
teach
vs
wisedome
by
so
base
similitudes
,
we
are
so
much
more
excuselesse
if
we
will
not
learne
.
Will
you
see
the
difference
betweene
Christe
and
Moses
?
Looke
vpon
a
house
,
&
him
that
made
it
.
When
you
see
a
faire
house
,
who
hathe
the
praise
?
The
stone
and
timber
,
and
other
matter
:
or
else
the
workeman
that
built
them
vp
together
?
So
is
it
with
Christ
and
Moses
:
Moses
was
faythfull
,
it
is
true
:
and
so
is
the
stone
and
timber
good
,
and
sound
,
and
verie
apt
to
abide
the
hewing
,
til
you
can
frame
it
together
.
But
what
is
this
to
compare
it
with
the
workman
▪
Be
it
neuer
so
good
,
it
is
a
lump
without
fashion
,
and
neuer
wil
haue
beautie
in
it
,
except
the
workeman
set
to
his
hand
:
euen
so
Moses
,
because
hee
is
fleshe
and
bloud
,
whiche
nature
our
Sauiour
Christ
hath
sanctified
to
be
a
vessell
of
the
grace
of
God
,
hee
was
an
apt
matter
to
be
made
euen
a
beautiful
portion
of
this
house
:
but
what
is
this
to
Christe
,
without
whome
Moses
had
perished
in
his
owne
corruption
,
and
his
nature
had
bene
lost
,
no
peece
of
it
to
come
into
the
house
of
God
?
Seeing
then
Moses
is
as
a
parte
of
a
house
,
and
Christe
as
the
buylder
,
who
hath
set
it
vp
:
Moses
may
haue
the
praise
,
that
he
was
set
in
an
honourable
place
:
but
the
praise
is
not
his
owne
,
but
the
workmans
that
set
him
in
:
if
we
make
a
comparison
betweene
them
.
In
this
similitude
of
the
Apostle
,
that
it
might
be
a
ful
persuasion
to
the
Iewes
,
they
must
knowe
certeinly
,
bothe
that
Moses
is
but
a
parte
of
the
house
,
and
that
Christ
is
the
buylder
of
it
.
The
first
is
a
thinge
without
controuersie
,
that
Moses
was
a
parte
of
the
house
:
for
how
was
hee
else
one
of
Gods
Saints
?
or
what
comforte
could
he
haue
had
of
all
the
promises
made
to
Israel
:
if
his
owne
portion
had
not
bene
in
them
,
by
beeing
one
of
Israel
?
The
other
,
that
Christe
hath
built
this
house
,
the
Apostle
proueth
it
thus
.
It
must
needes
be
,
that
euerie
house
must
be
built
of
some
bodie
,
and
therfore
the
house
of
Israel
,
in
which
Moses
was
so
faythfull
,
was
also
built
by
some
man
:
it
grewe
not
alone
,
no
more
then
timber
and
stones
can
ioyne
together
alone
to
make
a
house
:
who
was
it
then
hath
built
〈◊〉
or
who
made
it
?
who
?
but
euen
hee
that
made
all
things
,
and
that
is
God
him selfe
:
if
then
,
as
we
haue
taught
,
Christ
be
God
&
the
wisdome
of
his
father
,
by
whome
all
thinges
were
made
,
in
heauen
and
in
earth
:
and
if
he
hath
taken
our
nature
,
that
in
one
person
God
and
man
,
hee
might
be
a
faithfull
ruier
in
this
house
of
god
:
then
he
ruleth
as
the
builder
,
as
the
maker
,
so
much
more
glorious
then
all
other
,
as
the
builder
of
the
house
is
more
glorious
then
the
house
it selfe
:
this
is
the
plaine
meaning
of
the
Apostle
in
these
thirde
and
fourth
verses
.
Now
if
it
be
here
obiected
:
Onely
God
is
the
builder
,
therefore
Christ
beeing
man
,
is
also
a
part
of
the
house
:
We
graunt
it
,
he
is
a
part
,
because
he
is
as
one
of
vs
,
hath
part
with
vs
,
and
we
with
him
,
he
our
head
,
and
we
his
bodie
:
but
as
he
is
a
part
,
as
he
is
man
:
so
he
is
the
builder
,
as
he
is
God
:
&
therfore
taking
mans
nature
into
the
person
of
the
Deitie
,
to
glorifie
it
with
his
owne
glorie
,
he
in
this
person
God
and
man
,
is
now
also
the
builder
of
the
house
:
and
therefore
,
al
other
must
giue
him
the
preeminence
of
honour
.
If
it
be
againe
obiected
,
that
Moses
was
also
a
builder
,
as
S.
Paul
calleth
him self
a
builder
&
a
wise
builder
,
It
followeth
now
in
the
fifte
verse
.
And
Moses
was
faithfull
in
all
his
house
,
as
a
seruaunt
for
the
testimonie
of
the
things
which
should
be
spoken
,
but
Christ
as
the
sonne
is
ruler
of
his
house
.
Here
is
an
other
difference
,
in
which
our
sauiour
Christ
farre
exceedeth
Moses
,
and
that
is
:
that
Moses
was
in
the
house
of
god
as
a
seruant
,
but
Christ
as
the
sonne
.
Nowe
,
howe
muche
more
honour
the
sonne
hath
in
his
Fathers
house
,
then
he
that
is
a
seruant
,
so
farre
Christe
is
aboue
Moses
,
and
aboue
all
.
And
in
this
,
the
Apostle
needed
not
vse
many
wordes
:
for
the
trueth
in
all
was
cleare
,
that
Moses
was
a
seruant
:
all
confessed
,
&
God
calleth
him
oft
his
seruant
Moses
.
And
that
Christ
was
the
sonne
,
no
man
doubted
,
and
the
Scripture
giueth
him
plainely
the
title
of
the
Sonne
of
God
.
This
was
vnto
the
Iewes
a
verie
plaine
,
and
a
very
strong
persuasion
:
for
though
they
had
beene
alieuated
from
this
Sonne
of
Dauid
,
whome
the
Apostle
preacheth
vnto
them
,
neuer
so
much
:
yet
they
must
needes
confesse
it
,
Moses
was
but
a
seruaunt
,
the
Messias
must
bee
the
Sonne
:
therefore
hee
to
rule
in
the
house
for
euer
,
and
Moses
to
giue
him
place
.
So
now
,
this
high
honour
of
the
Sonne
of
God
,
beeing
giuen
to
this
Christ
crucified
among
them
,
they
could
not
be
offended
at
the
wordes
,
but
were
wisely
to
consider
,
whether
this
was
he
they
looked
for
or
no
:
which
by
tryall
and
searching
of
the
Scriptures
,
when
they
shoulde
finde
true
,
then
Christe
should
haue
the
glorie
of
our
redemption
,
which
thinge
,
the
Apostle
nowe
so
carefully
goeth
about
.
Heere
,
we
haue
all
taught
vs
a
lesson
of
good
humilitie
,
and
howe
to
knowe
our selues
,
and
what
place
we
haue
in
the
church
of
God
.
Who
is
there
among
vs
,
dare
aduaunce
him selfe
aboue
Moses
?
yet
Moses
was
but
a
seruaunt
.
Whiche
of
vs
is
so
great
as
an
Apostle
?
Yet
Paule
sayth
,
We
confesse
To
the
ende
there
should
bee
no
mo
maisters
but
Christe
,
it
was
necessarie
all
other
should
bee
seruaunts
:
and
to
the
ende
he
might
bee
Lorde
alone
,
so
GOD
ordeined
it
,
that
all
his
ministers
Moses
,
in
singlenesse
of
heart
,
was
,
and
was
called
a
seruaunt
:
Paule
a
seruaunt
:
Peter
a
seruaunt
:
all
seruaunts
for
the
woorke
of
the
ministerie
,
to
buylde
vpp
the
bodie
of
the
Sainctes
of
God
:
this
is
Gods
ordinance
from
the
beginning
.
But
of
late
,
one
is
risen
vp
,
a
beast
full
of
hypocrisie
,
more
lowely
in
name
then
any
Apostle
,
or
Prophet
,
and
calleth
him selfe
a
seruaunt
of
seruauntes
:
but
as
proude
in
spirite
as
the
whoore
of
Babylon
,
which
maketh
her selfe
Ladie
ouer
Kinges
and
Emperours
.
And
this
deceiuer
hathe
thus
,
as
wee
see
,
prophaned
the
Lords
Sanctuarie
,
and
exercised
tyrannie
in
his
Churche
:
hee
hathe
driuen
out
the
seruants
which
laboured
in
paine
and
lowlinesse
to
gather
together
,
by
preaching
,
all
the
people
of
God
,
and
hath
set
maisters
in
their
steede
,
after
his
owne
likenesse
,
who
too
too
long
haue
nowe
kept
the
Churche
of
Christ
in
bondage
,
and
ceasse
not
to
striue
to
keepe
it
in
bondage
still
.
And
therefore
,
we
ought
the
more
earnestly
to
praye
,
that
God
would
giue
vnto
the
nource
▪
fathers
,
and
nources
of
his
Churche
,
that
is
,
to
Kinges
and
Princes
,
wisedome
to
see
it
:
and
then
we
shoulde
haue
hope
,
that
they
shoulde
also
finde
grace
to
amende
it
.
But
let
vs
returne
to
the
Apostle
.
When
he
hath
thus
shewed
,
that
Moses
was
but
a
seruaunt
,
he
telleth
after
,
wherein
his
seruice
was
,
and
what
was
his
faithfulnesse
in
it
.
I●…
followeth
:
For
a
testimonie
of
the
things
which
should
after
be
spoken
.
For
this
purpose
,
Moses
was
a
seru●…unt
,
and
in
the
perfourmaunce
of
this
duetie
,
Moses
was
faithfull
:
he
was
a
seruaunt
,
to
beare
witnesse
vnto
the
people
of
all
the
woordes
which
God
should
speake
vnto
them
,
that
is
,
a
seruant
faithfully
declaring
all
the
lawe
of
God
:
for
these
wordes
.
The
thinges
which
should
after
be
spoken●…
though
they
be
truely
vnderstoode
of
the
Gospell
of
Christ
,
because
in
the
figures
of
the
lawe
,
it
was
shadowed
:
and
Moses
also
himselfe
did
beare
witnesse
of
Christe
:
yet
beecause
here
is
comparison
made
betweene
Christ
and
Moses
,
distinctly
speaking
of
both
their
callinges
:
therefore
I
rather
take
these
words
of
the
Apostle
here
,
onely
to
be
spoken
of
the
lawe
giuen
by
Moses
:
so
,
Moses
was
a
seruant
to
beare
witnesse
of
all
the
thinges
which
should
be
spoken
of
the
Lorde
.
Here
is
the
full
office
and
whole
authoritie
of
a
true
seruant
,
faithfully
to
doe
his
maisters
message
.
And
Moses
,
the
most
renouned
of
all
Prophets
and
greatest
among
the
people
of
Israel
,
what
was
he
?
A
seruant
,
to
declare
vnto
the
people
all
that
the
Lorde
had
spoken
.
Who
is
he
now
will
presume
aboue
Moses
,
to
speake
of
his
owne
head
,
ordinances
,
and
lawes
which
the
Lord
hath
not
made
?
who
wil
establish
decrees
of
his
own
in
the
house
of
God
?
Whosoeuer
he
be
,
he
shal
carrie
his
iudgement
:
he
is
not
a
seruaunt
,
as
Moses
was
:
because
he
beareth
not
witnesse
only
to
the
wordes
that
God
hath
spoken
:
but
he
exalteth
him selfe
to
be
a
maister
,
and
hath
a
mouth
that
speaketh
proude
things
,
because
he
presumeth
in
the
house
of
God
,
to
giue
lawes
&
orders
of
his
own
:
for
if
he
were
a
seruant
,
he
would
do
the
worke
of
a
seruant
,
and
beare
witnesse
what
his
maister
had
saide
.
And
here
by
this
place
,
we
may
wel
expound
it
that
the
Apostle
Paule
,
Iames
,
Peter
,
write
them selues
the
seruants
of
Iesu
Christ.
The
word
it self
is
manifest
proof
,
they
speak
nothing
but
the
words
of
Christ
,
no
decree
,
no
constitution
,
no
order
was
of
their
own
,
they
were
but
seruants
:
but
al
was
of
the
Lord
Iesu
Christ
,
who
was
their
onelie
maister
:
and
as
their
name
giueth
this
testimonie
vnto
them
,
so
Paule
openly
affirmeth
it
in
plaine
wordes
before
king
Agrippa
,
that
euen
to
that
day
,
he
neuer
witnessed
any
It
followeth
:
But
Christ
as
the
sonne
is
ouer
his
house
.
In
this
name
(
Sonne
)
hee
doeth
not
onely
giue
preeminence
to
rule
in
the
house
,
but
a
perpetuity
to
dwel
in
that
house
,
and
to
reigne
(
as
the
scripture
sayth
)
in
the
house
of
Iacob
for
euer
:
So
that
,
beeing
the
sonne
of
God
,
who
is
heire
of
al
things
,
he
ruleth
in
this
house
as
Lord
&
gouernour
,
whose
commaundement
alone
doeth
stand
.
And
againe
,
beeing
the
Sonne
of
God
,
eternallie
begotten
of
his
Father
,
hee
euer
did
and
shall
do
to
the
end
,
rule
and
haue
the
souereigntie
in
this
house
:
and
who
soeuer
he
bee
,
in
this
house
,
shal
presume
against
the
Sonne
,
as
a
rebellious
seruant
,
he
shal
be
cast
out
of
the
house
,
and
an
other
shall
haue
his
roome
.
Therfore
,
euen
as
before
the
Apostle
made
his
exhortation
,
that
they
would
consider
this
Apostle
&
high
Priest
of
their
prosession
:
euen
so
let
vs
,
&
humble
our selues
vnder
this
high
Lord
in
the
house
of
God
:
let
vs
obey
his
voice
and
(
as
Solomon
sayth
)
be
more
redie
to
heare
,
then
to
offer
the
sacrifice
of
fooles
:
and
let
vs
be
all
faithful
in
our
callinge
,
that
before
him
we
may
haue
a
good
accompt
:
especially
the
minister
,
that
he
will
be
a
faithfull
seruant
,
keeping
his
fellowshipp
in
the
church
of
God
,
and
bearing
witnesse
of
all
that
the
Lord
hath
spoken
.
And
now
let
vs
pray
&c.
¶
The
fourteenth
Lecture
,
vpon
the
residue
of
the
sixte
verse
.
6
But
Christe
is
at
the
Sonne
,
ouer
his
owne
house
,
whose
house
we
are
,
if
we
holde
fast
that
confidence
and
that
reioycing
of
that
hope
vnto
the
end
.
AS
the
Apostle
hath
generally
before
exhorted
them
,
to
hearken
vnto
Christe
:
the
high
Prieste
and
Apostle
of
our
profession
,
shewing
the
necessitie
of
our
so
doing
,
because
of
the
excellencie
of
Christ
aboue
all
other
,
who
were
sent
of
God
vnto
vs
:
yea
,
aboue
Moses
himselfe
:
so
now
more
particularly
,
he
applieth
this
vnto
them
,
and
sheweth
that
by
necessity
of
their
condition
and
calling
,
they
are
bound
especially
to
this
duetie
:
because
they
,
euen
they
themselues
are
this
house
of
God
,
whereof
he
speaketh
,
of
which
,
Christ
is
the
builder
,
and
in
whiche
hee
ruleth
aboue
all
:
so
that
they
may
be
sure
,
it
was
all
one
to
denie
Christe
to
be
their
onely
Prophete
,
and
to
denie
themselues
to
be
the
house
of
God
.
To
this
our
purpose
are
these
first
wordes
:
Whose
house
we
bee
.
Another
purpose
of
this
speach
,
is
,
for
their
better
instruction
in
the
trueth
of
the
gospel
of
Christ
:
that
they
should
not
,
as
their
fathers
did
,
holde
their
faith
toward
God
with
respect
of
the
Temple
,
then
commonly
called
the
house
of
God
:
nor
with
any
religion
of
all
the
ceremonies
vsed
in
it
:
for
all
these
things
had
an
ende
.
God
was
nowe
gone
out
of
the
sanctuarie
,
&
dwelt
no
more
betweene
the
Cherubims
,
but
had
made
him
a
newe
tabernacle
to
dwell
in
,
which
was
the
bodie
of
man
:
which
tabernacle
onely
we
must
haue
care
of
,
to
keepe
it
pure
from
the
concupiscence
of
the
fleshe
,
and
to
keepe
it
holie
from
the
vaine
inuentions
of
our
heart
,
&
then
the
Lorde
should
be
always
with
vs
,
as
with
the
people
whom
he
had
chosen
,
to
make
them
an
habitation
for
him selfe
,
and
a
tabernacle
of
his
glorie
.
To
this
end
also
the
Apostle
saith
,
Whose
house
we
are
:
this
wee
must
learne
in
all
like
places
of
scripture
,
where
we
are
called
by
like
name
.
Sainct
Paule
saith
:
Do
you
not
know
that
you
are
the
temple
of
God
,
&
that
the
spirit
of
God
dwelleth
in
you
?
And
againe
:
Do
you
not
know
,
that
your
bodie
is
the
temple
of
the
holie
ghost
which
is
in
you
,
and
which
you
haue
of
God
?
And
againe
,
You
are
the
temple
of
the
liuing
God
,
as
God
hathe
said
:
I
wil
dwel
in
them
,
and
I
will
walke
in
them
,
and
they
shal
be
my
people
,
&
I
wil
be
their
God
.
And
againe
:
We
be
no
more
straungers
and
forreiners
,
but
fellow
citizens
with
the
Saints
,
&
of
the
familie
of
God
.
In
these
and
all
such
places
,
we
be
taught
,
that
the
temple
which
was
once
the
house
of
God
,
is
nowe
taken
away
:
and
all
the
religion
of
the
temple
,
which
was
once
the
seruice
of
god
,
is
now
finished
&
hath
his
end
:
from
henceforth
,
there
is
neither
circumcision
nor
vncircumcision
,
nether
Iewe
nor
Gentile
,
but
Christ
is
al
in
all
:
the
pure
&
chaste
bodie
is
his
holie
tabernacle
,
&
spirit
and
truth
is
his
heauenly
worship
:
thus
much
directlie
the
apostle
teacheth
them
in
these
words
:
whose
house
be
we
:
&
therfore
called
the
house
of
God
,
because
his
holie
spirite
dwelleth
in
vs
,
as
appeareth
in
all
the
places
before
alledged
out
of
Paule
.
It
followeth
now
:
If
we
holde
fast
the
confidence
&
reioycing
of
our
hope
vnto
the
ende
:
these
wordes
he
addeth
,
to
teach
them
manifestly
to
know
themselues
,
whether
they
be
this
house
or
no
:
for
if
they
be
,
they
do
hold
and
shall
holde
the
reioycing
of
their
hope
,
constantly
and
faithfully
vnto
the
ende
.
These
wordes
(
dearely
beloued
)
let
vs
marke
them
well
,
and
learne
them
euerie
iott
and
title
,
with
a
wise
hart
:
for
they
conteine
a
blessed
instruction
,
&
most
necessarie
for
our
time
.
There
is
not
this
day
any
other
thing
,
that
holdeth
backe
a
great
number
from
the
gospel
of
Christ
,
but
only
the
ignorance
of
this
one
sentence
:
for
what
say
al
our
aduersaries
against
vs
,
but
onely
this
?
Shal
we
leaue
the
Catholique
Church
,
to
beleeue
a
few
new
sproung
vp
?
Shal
we
leaue
the
Church
,
&
followe
Luther
or
Zuinglius
!
The
Church
hath
beleeued
as
we
beleeue
,
the
Church
hath
taught
as
we
teach
,
&
in
the
Church
we
abide
:
thus
,
vnder
the
name
of
the
church
,
the
churche
,
the
world
is
mocked
,
&
as
Paule
saith
,
the
hearts
of
manie
men
whiche
are
nor
enill
are
seduced
,
so
that
though
they
haue
no
thing
to
blame
in
vs
,
yet
they
dare
not
come
vnto
vs
,
least
they
should
forsake
the
brotherhod
in
the
Church
of
Christ.
This
generall
plague
is
easily
cured
,
and
al
the
euil
of
it
is
soone
remedied
,
if
we
can
but
holde
our
peace
,
and
heare
the
Apostle
speake
for
vs
all
.
This
same
verie
question
is
here
handled
:
the
Iewes
were
now
affeard
to
receiue
Christ
,
they
thought
him
a
new
doctour
,
they
had
Moses
,
the
temple
,
the
ceremonies
,
things
ful
of
excellent
glorie
:
and
they
were
sure
the
church
was
heere
,
and
these
things
were
in
the
Church
,
to
leaue
them
all
soudenly
,
and
cleaue
to
Christ
alone
,
were
to
leaue
the
Church
,
and
follow
new
doctrine
.
The
Apostle
to
stop
this
offence
,
he
setteth
downe
first
this
plaine
doctrine
without
question
,
or
controuersie
,
that
the
church
of
God
,
or
(
to
vse
his
own
word
)
the
house
of
God
,
is
not
any
building
of
woode
or
stones
,
not
any
citie
,
or
any
material
Temple
,
but
man
is
the
house
of
God
.
Here
first
we
learne
one
necessarie
lesson
.
Wilt
thou
know
the
house
of
God
,
that
is
,
his
Church
?
Looke
not
at
Ierusalem
,
nor
at
Mount
Sion
:
for
neither
the
Citie
,
nor
the
Temple
in
it
,
are
nowe
the
house
in
whiche
God
dwelleth
.
It
thou
doubtest
know
it
for
a
truth
,
that
Ierusalom
long
since
is
troaden
downe
of
the
Gentiles
:
the
Turke
and
Infidels
haue
defiled
all
the
stones
of
i●…
&
for
the
temple
,
there
are
manie
hundred
yeres
since
the
vncircumcised
haue
entred
into
it
,
and
the
abhomination
of
desolation
hathe
stoode
in
the
holie
place
,
that
it
might
be
fulfilled
that
was
spoken
by
the
Prophet
Daniel
.
This
therefore
learne
for
a
trueth
:
The
Church
of
God
is
not
in
any
materiall
Temple
,
not
it
is
not
knowen
by
any
Citie
or
Countrie
,
Ierusalem
,
that
for
this
cause
,
once
was
the
glorie
of
the
worlde
,
and
the
beautie
of
the
whole
earth
,
hathe
no
more
this
dignitie
:
neither
shall
it
be
giuen
to
any
place
for
euer
:
but
to
finde
the
Church
of
God
,
seeke
in
the
heart
of
man
:
for
the
Apostles
haue
all
spoken
plainely
:
We
are
his
house
.
Now
,
let
Rome
goe
and
boast
her selfe
,
and
pronounce
her
proude
decrees
,
that
in
her
palaces
the
Churche
of
Christe
doeth
dwell
:
let
all
her
louers
striue
for
her
,
prayses
,
that
shee
is
our
mother
:
her
we
must
serue
,
vppon
her
we
must
wayte
,
she
cannot
erre
:
against
all
these
children
of
pride
,
we
dare
set
out
selues
.
The
house
of
God
is
neither
in
Rome
,
nor
in
the
Capitol
of
Rome
,
no
more
then
it
is
in
Aegypt
,
or
the
high
pinacled
Churches
in
Aegypt
:
but
in
euery
nation
and
in
euerie
countrie
,
the
men
that
feare
God
,
and
woorke
righteousnesse
,
they
are
the
church
,
and
the
house
in
which
God
doth
dwel
.
And
as
the
Lord
hath
done
to
Ierusalem
,
and
to
the
ruines
thereof
,
that
the
place
should
not
boast
of
the
Oracles
of
God
:
so
God
hath
done
to
Rome
,
to
the
idols
thereof
,
that
their
boasting
should
bee
in
vaine
of
the
church
of
God
:
for
what
was
Rome
,
euen
from
her
birth
,
but
a
Citie
builte
in
parricide
,
then
strengthened
with
robberie
,
and
made
a
sanctuarie
for
murderers
of
all
nations
?
What
was
it
after
,
but
a
slaughter-house
of
the
martyrs
of
God
?
And
what
is
it
in
oures
and
our
fathers
dayes
,
but
the
Queene
of
pride
,
the
nurse
of
idolatries
,
the
mother
of
whoredomes
,
the
sincke
of
iniquitie
,
out
of
which
sorceries
,
witchcrafts
,
poysonings
,
adulteries
,
rebellions
,
and
bloudie
warres
,
haue
ouerflowed
the
whole
earth
.
I
lye
not
on
them
(
dearely
beloued
,
)
neither
they
them selues
can
accuse
mee
,
if
any
of
them
heare
what
I
say
.
A
thousand
testimonies
I
haue
of
this
,
out
of
their
owne
stories
,
and
ten
thousand
ryming
verses
A
hundred
and
fourtie
yeeres
past
,
one
sayth
of
Rome
,
and
of
the
Pope
thus
:
Imatenet
Iupiter
,
c●…lum
habet
Pluto
:
Et
accedit
dignitas
animali
bruto
:
Tanquam
gemma
stercort
aut
pictura
Iuto
.
We
haue
brought
GOD
into
Hell
,
and
the
diuel
into
heauen
,
dignitie
is
now
added
to
a
brute
beast
,
as
a
pearle
to
a
dounghil
,
or
a
faire
picture
to
a
peece
of
dyrt
.
Euen
such
as
these
are
,
and
no
better
,
a
thousande
testimonies
are
of
the
Church
of
Rome
,
all
which
,
if
we
coulde
not
beleeue
,
yet
let
vs
beleeue
our
owne
eyes
:
we
haue
seene
his
wicked
dispensations
,
the
brother
to
marrie
his
brothers
wife
,
&
the
sister
to
marrie
her
sisters
husbande
,
the
vncle
to
marrie
his
neece
,
and
the
nephue
to
marrie
his
aunt
.
Wee
haue
seene
his
bulles
to
make
the
subiects
rebell
against
their
princes
:
we
haue
seene
his
stues
in
open
&
knowen
places
.
The
Turke
hath
no
more
defiled
Ierusalem
,
then
the
Pope
hath
defiled
Rome
:
and
all
the
altars
of
Mahomet
are
not
so
vncleane
,
as
the
Popes
reuerend
altars
,
whiche
serue
for
Sodomites
:
and
as
the
Popes
honourable
churches
,
in
which
they
nourish
vp
amorous
boyes
.
Nulla
hie
arcana
ro●…elo
,
Mantuan
saith
:
I
speak
no
secrets
,
the
world
knoweth
this
wel
enough
.
And
yet
,
if
they
will
boaste
,
The
Church
of
Rome
,
the
Church
of
Rome
,
shall
wee
still
beleeue
them
?
or
shall
we
rather
beleeue
the
Apostle
:
that
the
church
of
God
is
not
neither
Rome
,
nor
not
Rome
:
but
in
Rome
and
out
of
Rome
,
the
men
that
feare
God
are
the
Church
of
Christ.
And
let
this
be
our
first
lesson
,
heere
taught
vs
by
the
apostle
,
The
church
of
God
is
not
found
by
places
and
countries
:
it
is
but
a
foolish
thing
to
say
,
Here
is
Christ
,
or
there
is
Christ
:
he
is
in
the
desert
,
or
he
is
in
the
towne
:
but
as
where
the
carcase
is
,
there
are
the
Eagles
:
so
where
are
men
that
beleeue
in
Christ
,
there
is
his
Church
.
This
is
the
Apostles
meaning
,
when
he
saith
:
Whose
house
are
we
.
Now
as
we
haue
learned
to
seeke
the
church
,
not
in
places
,
but
in
the
harts
of
men
,
so
in
the
words
folowing
,
the
men
are
also
described
,
that
by
their
marks
we
may
know
them
from
other
men
of
the
world
,
which
are
not
of
the
house
of
God
,
but
an
assemblie
of
the
wicked
.
It
followeth
:
If
we
hold
stedfast
the
confidence
and
reioycing
of
our
hope
,
vntill
the
end
.
Here
the
Apostle
setteth
downe
three
especiall
marks
and
properties
,
by
which
the
Churche
and
children
of
God
are
knowne
:
the
first
is
the
ioy
of
their
hope
,
the
seconde
the
assurance
of
it
,
the
third
the
constancie
and
perseuerance
vnto
the
end
.
The
ioy
of
our
hope
is
,
a
present
feelinge
of
immortalitie
and
the
glorie
of
God
,
which
the
holie
Ghost
kindleth
in
our
hearts
,
&
filleth
vs
with
all
heauenly
gladnes
,
according
to
the
promises
preached
in
the
worde
of
trueth
,
which
is
his
Gospel
.
And
let
vs
not
thinke
,
but
that
God
hathe
done
thus
with
vs
,
whom
he
hath
chosen
to
eternall
life
.
He
hath
prepared
our
hearts
to
know
and
feele
his
vnspeakable
gifte
,
which
he
hath
giuen
vs
:
for
if
we
should
bestow
any
gifte
vpon
men
,
we
are
not
so
vnwise
to
giue
a
precious
thing
vnto
him
that
knows
not
what
it
is
:
we
would
not
giue
him
a
Diamond
that
would
thinke
it
to
be
a
piece
of
glasse
:
nor
wee
would
not
giue
him
a
pearle
,
that
would
thinke
it
to
be
a
graine
of
salt
:
for
so
we
should
leese
both
our
labour
and
our
thankes
.
And
shal
we
thinke
the
Lord
wil
so
bestow
his
heauenly
blessings
?
will
he
giue
his
gifts
to
those
that
know
them
not
,
who
can
not
giue
him
againe
the
praise
of
his
goodnes
?
no
,
he
will
neuer
do
it
,
but
as
Peter
sayth
,
he
hath
taken
vs
for
his
owne
people
,
to
the
ende
we
should
shewe
Another
thinge
heere
to
be
learned
,
if
wee
will
knowe
our selues
to
be
this
house
and
Churche
of
God
,
is
that
as
we
holde
this
hope
,
so
we
must
hold
it
stedfast
,
and
without
wauering
,
vnto
the
end
:
for
so
the
Apostle
sayth
:
We
must
haue
stedfast
assuraunce
of
our
hope
:
he
calleth
it
in
the
sixt
chapter
,
A
full
persuasion
of
hope
.
Sainct
Paule
calleth
it
,
His
intentiue
hope
,
a
hope
,
in
which
he
shall
neuer
bee
frustrate
.
It
can
not
be
that
we
should
knowe
the
loue
and
grace
of
God
,
which
is
our
faith
,
but
we
must
know
the
fruit
of
his
loue
,
that
is
,
his
glorie
,
&
eternal
life
,
which
is
our
hope
:
if
therfore
we
be
sure
,
God
doth
loue
vs
in
Iesu
Christe
,
wee
are
also
sure
that
God
will
glorifie
vs
through
Iesu
Christe
:
and
as
our
fayth
reioyceth
in
Gods
fauour
,
so
our
hope
reioyceth
in
Gods
glorie
:
and
as
our
faith
is
sure
that
nothing
shall
separate
the
loue
of
God
from
vs
,
so
our
hope
:
longeth
after
the
incorruptible
inheritaunce
which
we
feele
and
knowe
is
laide
vpp
in
heauen
.
So
this
constancie
and
boldenes
of
our
hope
,
without
wauering
,
laid
vp
in
our
breastes
,
and
crying
stil
within
vs
,
Come
Lorde
Iesu
,
this
hope
is
our
warrant
we
be
the
house
of
God
.
And
all
this
I
speake
more
plainely
&
in
mo
words
,
because
there
are
so
many
which
either
cannot
or
will
not
vnderstande
it
:
for
they
conceiue
no
other
thinge
when
wee
speake
of
hope
,
but
a
desire
to
haue
a
thing
wherof
we
doubt
,
&
if
we
aske
of
them
,
whether
they
be
sure
to
be
saued
through
Christ
,
they
will
answer
they
can
haue
no
assurance
,
for
them
how
could
they
hope
?
thus
they
make
them
a
hope
of
their
owne
,
a
new
hope
which
the
Church
of
God
knoweth
not
,
a
doubtfull
desire
of
a
thing
they
wishe
,
in
steade
of
a
present
feelinge
of
the
thing
they
long
for
.
But
let
vs
be
wise
hearted
,
and
knowe
before
the
Lord
(
as
the
Apostle
here
plainely
teacheth
vs
)
that
we
be
the
house
of
God
,
if
wee
holde
the
reioycing
of
our
hope
stedfast
,
and
sure
vnto
the
ende
:
and
if
there
bee
an
other
people
which
haue
cast
their
hope
from
them
,
and
taken
in
stead
of
it
a
new
fancie
,
worldly
minded
men
,
which
bring
our
worldly
speeche
to
measure
the
trueth
of
God
,
because
in
worldly
things
,
we
say
we
hope
of
that
which
we
can
not
surely
tell
whether
we
shall
haue
or
no
:
therefore
to
make
also
the
hope
of
saluation
,
a
desire
in
vs
,
whereof
we
are
vncerteine
:
if
(
I
say
)
there
be
any
such
people
,
let
them
boast
they
are
the
church
,
yet
we
know
they
are
not
the
church
,
but
an
absurde
people
:
for
let
them
aunswere
mee
but
this
one
question
.
I
aske
of
them
whether
they
be
sure
they
are
the
church
of
God
or
no
?
if
they
be
not
,
sure
they
be
blinde
leaders
of
the
blind
:
&
shall
we
follow
them
who
knowe
not
whether
they
go
?
If
they
be
sure
,
doe
they
thinke
the
Church
of
God
can
perish
?
if
it
cannot
,
the
hope
of
it
is
sure
,
and
no
man
can
come
into
it
,
but
he
must
haue
his
portion
in
this
assurance
of
hope
.
And
al
this
I
speake
not
as
though
Gods
children
are
euerie
one
,
and
alwayes
in
this
assurance
,
for
sometime
their
faith
is
weake
,
and
their
hope
is
shadowed
,
that
they
might
humble
them selues
vnder
the
hand
of
God
,
till
they
doe
acknowledge
their
owne
vnworthines
:
and
hunger
and
thirst
after
the
righteousnes
of
Christ
:
but
in
all
their
weakenesse
,
they
wil
confesse
their
sinne
,
and
say
,
they
ought
more
assuredly
to
holde
their
hope
:
onlie
this
I
say
,
and
this
the
Apostle
sayth
,
this
is
the
doctrine
of
the
house
of
God
,
that
they
ought
to
holde
the
reioycing
of
their
hope
stedfast
,
and
sure
vnto
the
ende
:
and
this
doctrine
,
that
our
hope
is
doubtfull
,
and
can
not
haue
anie
assuraunce
of
the
thing
we
hope
for
,
this
(
I
say
)
is
not
the
doctrine
of
Christ
,
nor
of
the
house
that
he
hath
built
,
but
of
some
other
,
an
Idols
house
,
&
house
of
idolaters
,
that
either
knowe
not
whether
their
God
be
faithful
&
iust
,
or
but
a
deceiuer
:
or
whether
themselues
should
beleeue
his
promises
,
or
rather
mistrust
them
.
And
thus
farr
of
the
church
as
here
the
Apostle
hath
described
it
.
Now
,
the
third
thing
which
we
must
here
marke
for
our
instruction
,
is
perseuerance
:
for
so
he
sayth
:
We
m●…st
holde
our
reioycing
continuall
vnto
the
ende
.
A
most
necessarie
thing
,
and
such
as
without
which
all
our
labour
is
lost
:
but
a
thing
hard
to
atteine
vnto
,
&
ful
of
difficultie
:
know
it
by
the
experience
of
it
:
for
scarce
one
of
a
great
many
doth
grow
vp
into
seruencie
of
zeale
,
&
so
continueth
vnto
the
end
.
And
therfore
the
more
daunger
is
vnto
vs
in
this
behalfe
,
the
more
watchful
we
must
be
to
auoyd
the
perill
.
Let
vs
first
know
it
,
&
persuade
our selues
in
it
,
there
is
no
pleasing
of
God
,
but
in
this
perseuerance
vnto
the
end
:
for
euen
as
the
prophet
sayth
,
so
we
shal
find
it
true
:
If
the
righteous
man
of
an
hundred
yere
old
shal
forsake
his
righteousnes
,
the
Lord
wil
also
forget
al
the
righteousnes
that
he
hath
done
:
and
a
most
iust
cause
why
our
sinnes
should
be
imputed
,
if
at
any
time
we
should
faint
&
fall
away
:
for
he
that
can
measure
his
obedience
to
God
by
dayes
&
yeeres
,
&
accompteth
times
how
long
he
wil
walke
before
the
Lord
,
he
is
not
worthie
to
be
reckoned
amonge
his
seruantes
,
nor
to
be
one
of
Gods
children
:
for
God
is
not
as
men
are
,
nor
his
rewardes
are
as
the
rewardes
of
princes
:
hee
measureth
not
his
giftes
,
by
such
skant
accomptes
of
yeeres
,
and
moneths
,
and
times
past
,
as
though
at
last
he
could
be
enuious
at
our
prosperitie
,
but
he
filleth
his
hande
with
blessing
,
and
his
loue
with
immortalitie
,
neither
is
there
any
ende
of
his
mercie
:
and
if
we
shall
come
to
such
cold
reckoning
,
to
score
vp
our
yeares
and
number
our
doings
,
like
prentices
or
hired
men
,
let
vs
go
serue
some
God
that
againe
scoreth
vp
his
benefites
,
and
with
an
euil
eye
loketh
vppon
his
louers
:
let
vs
worshippe
with
the
papists
al
their
abhominations
:
Saint
Cornellis
,
who
can
only
keepe
vs
from
the
falling
sicknes
:
S.
Apolline
,
who
wil
helpe
vs
of
the
toothache
:
or
some
other
Gods
of
the
mounteines
,
or
Gods
of
the
vallies
:
if
thou
haue
suche
a
God
,
that
can
do
so
litle
good
,
make
thy
bargeine
therafter
,
and
serue
him
,
by
times
&
moments
.
But
if
thou
serue
the
Lord
God
of
hostes
,
whose
mercie
is
ouer
all
his
workes
,
and
whose
infinite
goodnesse
doth
endure
for
euer
,
thou
seruest
a
bountifull
Lord
,
who
giueth
thee
all
things
,
&
vpbraideth
none
:
&
thou
maiest
not
be
a
nigardly
seruant
,
to
giue
vnto
him
either
thy
hand
or
thy
foot
,
but
all
is
of
him
,
&
withal
y●
must
serue
him
.
Thou
seruest
a
louing
lord
,
who
wil
not
cha●…g
his
fauour
towards
thee
for
euermore
:
&
thou
maist
not
serue
him
by
account
of
days
,
but
to
the
last
houre
thou
must
euer
be
faithfull
.
A
perfect
God
,
a
perfect
seruant
:
an
euerlasting
God
,
a
perpetuall
seruant
:
if
thou
fall
at
the
last
,
thou
art
fallen
from
him
,
and
not
he
from
thee
:
&
thy
condemnation
is
of
thy self
.
Therfore
our
sauiour
Christ
hath
giuen
vs
a
cleare
warning
:
that
He
that
setteth
his
hand●…
to
the
plowe
and
looketh
backward
,
he
is
not
meete
for
the
kingdome
of
heauen
:
but
thus
his
promise
is
vnto
vs
:
He
that
persenereth
vnto
the
ende
,
he
shal
be
safe
:
and
in
this
assurance
Sainct
Paule
helde
the
reioycing
of
his
hope
:
I
haue
strouen
a
good
strise
.
I
haue
finished
my
course
.
I
haue
kept
my
faith
.
Now
the
crowne
of
righteousnes
onely
is
behinde
,
which
he
will
giue
mee
,
who
is
the
righteous
iudge
.
Euen
●…o
(
dearely
beloued
)
let
vs
be
constant
,
let
vs
cast
away
the
burthen
that
presseth
vs
downe
,
and
this
sinne
which
so
easily
compasseth
vs
about
,
and
let
vs
runne
with
patience
all
out
the
race
which
is
set
before
vs
:
so
we
shal
be
like
vnto
our
sauiour
Christ
,
who
for
the
ioye
that
was
set
before
him
,
did
despise
the
crosse
,
and
is
nowe
the
authour
and
finisher
of
our
faith
.
The
greatest
enimie
we
haue
to
make
vs
slumble
and
fall
,
that
we
should
not
holde
this
constancie
,
and
perseuerance
vnto
the
ende
,
is
,
our
owne
fleshe
.
And
if
it
may
haue
any
rule
in
this
worke
,
or
if
we
consult
with
it
in
these
heauenlie
thinges
,
wee
are
vndone
,
and
all
our
labour
is
lost
:
for
our
fleshe
will
like
of
nothing
long
.
All
delightes
must
haue
their
change
,
and
the
greater
the
pleasure
is
,
the
neerer
is
safetie
,
in
any
thing
what
so
euer
apperteineth
vnto
the
bodie
.
Wouldest
thou
neuer
so
faine
sell
thy selfe
to
serue
any
thing
,
thou
shalt
finde
nothing
that
will
giue
thee
a
perpetual
pleasure
,
to
buy
thy
seruice
:
hunger
&
thirst
are
soone
satisfied
,
the
heauie
cyclid
is
easily
filled
with
sleepe
,
labour
hath
wearinesse
,
and
rest
is
soone
tedious
:
all
play
and
pastim●…
,
whiche
so
many
make
the
crowne
and
garland
of
their
life
,
this
also
is
dullnesse
in
a
little
while
,
and
this
garlande
is
as
withered
hay
:
an
other
thinge
must
come
to
take
this
vp
,
or
rather
then
this
should
be
still
,
we
would
neuer
play
while
we
liued
.
Thus
,
as
the
night
doeth
ouertake
the
day
,
and
the
day
doth
driue
away
the
night
;
so
our
worldly
pleasures
runne
one
after
an
other
,
and
the
best
of
them
all
do
not
endure
long
.
Euen
as
Solomon
sayth
,
The
eye
is
not
satisfied
with
seeing
,
nor
the
eare
with
This
it
is
I
say
:
let
this
be
our
comming
vnto
the
Gospel
,
in
this
preparation
of
our
heart
,
that
our
heauenlie
Father
,
the
God
of
all
grace
,
may
giue
vs
his
spirite
,
that
we
may
loue
his
trueth
vnto
eternall
life
,
This
beginning
shall
haue
stil
increase
,
and
haue
at
the
last
a
perfect
worke
:
but
if
this
bee
not
it
,
if
the
loue
of
God
be
not
all
wee
looke
for
,
if
ambition
,
authoritie
,
riches
,
prayse
of
men
:
if
any
fleshly
affection
be
with
vs
,
when
we
haue
our
purpose
,
our
woorke
is
at
an
ende
.
Or
,
if
by
occasion
the
Gospel
shall
hinder
this
purpose
,
our
religion
is
at
an
ende
,
fare
well
the
Gospel
,
Booke
and
all
:
wee
beginne
to
sing
,
a
new
maister
,
a
newe
.
But
ô
man
blind
and
folish
!
What
is
thy
glorie
but
in
shame
?
and
what
is
thy
song
but
lamentations
and
mourning
and
woe
?
Thou
hast
gotten
,
in
deede
,
a
newe
maister
:
for
thou
haste
forsaken
God
,
who
is
from
the
beginning
:
and
seruest
the
croked
serpent
,
who
was
an
Apostata
afore
thee
:
and
yet
thou
haste
no
newe
maister
,
but
whome
before
tho●…
seruedst
in
hypocrisie
,
him
now
thou
seruest
in
vanitie
,
and
he
holdeth
thee
bound
,
euen
as
he
will
him selfe
.
Let
vs
take
heede
(
dearely
beloued
)
and
neuer
be
ouertaken
of
such
a
shame
.
Let
vs
feele
our
hope
,
reioyce
in
it
,
loue
the
glorie
that
is
set
before
vs
,
inlarge
our
heartes
to
comprehend
immortalitie
,
and
with
all
our
soule
serue
the
God
of
glorie
.
Let
vs
delight
in
his
statutes
,
&
iudgementes
,
and
make
them
our
songes
in
the
night
season
:
so
we
shall
knowe
we
be
the
house
of
God
:
we
shall
haue
this
perseueraunce
,
whereof
I
haue
spoken
,
and
we
shall
not
be
confounded
for
euer
.
Now
,
let
vs
pray
&c.
The
fifteenth
Lecture
vpon
the
7
,
8
,
9
,
10.
&
11.
verses
.
7
Wherfore
,
as
the
holie
Ghost
saith
,
To
day
▪
if
y●…
shal
〈◊〉
his
voice
.
8
Harden
not
your
hearts
,
as
in
the
prouocation
,
according
to
the
day
of
the
t●…tion
in
the
wildernesse
.
9
Where
your
fathers
tempted
me
,
proued
me
,
and
saw
my
workes
fourtie
yeares
long
.
10
Wherefore
I
was
grieued
with
that
generation
,
&
saide
,
They
err●…●…uer
in
their
heart
▪
neither
haue
they
〈◊〉
my
wayes
.
11
Therefore
I
snare
in
my
wrath
,
if
they
shal
enter
into
my
rest
.
WE
haue
hearde
hitherto
in
this
thirde
chapiter
,
howe
the
Apostle
hath
taught
,
that
our
Sauiour
Christe
is
our
onelie
Prophet
,
faithfull
in
his
worke
,
euen
as
Moses
was
faithfull
;
〈◊〉
muche
more
honourable
then
Moses
,
as
the
workeman
is
aboue
the
house
or
the
sonne
aboue
the
seruant
:
&
this
house
which
Christ
hath
built
,
and
in
whiche
he
reigneth
,
are
euen
we
our selues
:
if
we
hold
fast
what
he
hath
taught
,
&
reioyce
in
the
hope
of
it
vnto
the
end
.
Now
,
he
addeth
another
reason
,
take●…
of
the
Prophet
Dauid
,
who
inspi●…
〈◊〉
this
of
Christ
:
To
day
▪
if
you
heare
his
〈◊〉
〈◊〉
●…y
●…ll
circumstances
of
the
time
&
words
doth
manifestly
apeare
,
&
therfore
let
vs
open
our
eares
&
heare
this
excellent
prophet
,
and
neuer
suffer
his
doctrine
to
fall
vnto
the
ground
:
to
this
purpose
,
he
alledgeth
this
long
sentence
of
the
prophet
Dauid
,
and
beginneth
thus
:
Wherefore
,
as
the
holie
Ghost
doth
say
:
he
had
before
exhorted
in
his
owne
wordes
,
he
addeth
now
more
weight
by
the
authoritie
of
the
Prophet
Dauid
,
to
pricke
them
the
more
that
were
dull
to
learne
:
for
howsoeuer
they
woulde
otherwise
haue
made
light
account
of
the
Apostles
words
:
yet
to
haue
despised
the
admonition
of
so
high
a
Prophet
,
it
had
bene
intollerable
,
euen
among
them selues
.
And
to
the
end
he
might
feare
them
yet
more
with
their
sinne
,
if
they
would
not
heare
,
he
nameth
not
the
prophet
Dauid
,
whose
words
they
knew
well
enoughe
,
but
he
nameth
the
holie
Ghost
,
who
spake
in
the
Prophet
,
that
they
might
know
,
to
refuse
it
were
not
to
refuse
a
man
,
but
God
,
who
spake
by
man
vnto
them
:
for
this
purpose
he
begineth
thus
:
Wherfore
the
holy
Ghost
doth
say
:
and
let
vs
here
learne
,
euen
as
the
Hebrues
ought
to
haue
learned
,
with
reuerence
to
heare
and
to
obey
the
worde
,
(
for
it
is
not
the
w●…orde
of
man
but
of
God
,
no●…
spoken
by
man
but
by
the
holie
Ghost
.
)
So
saint
Paule
speaking
of
the
scripture
,
he
giueth
it
this
title
of
speciall
honour
aboue
all
writinges
,
that
it
is
inspired
from
God
:
and
Saint
Peter
sayth
,
All
flesh
is
grasse
:
&
the
glorie
of
man
is
as
the
floure
of
the
feelde
,
the
grasse
withereth
,
and
the
floure
vadeth
:
but
the
woorde
of
the
Lorde
indureth
for
euer
:
To
be
short
,
if
this
be
a
commaundement
vnto
me
,
Thou
shalt
haue
none
other
Gods
but
me
:
let
me
holde
this
as
a
commaundement
from
him
,
that
I
haue
no
worde
of
life
but
his
,
yea
whatsoeuer
I
owe
vnto
him
,
in
the
thoughts
of
my
minde
,
in
the
woordes
of
my
mouth
,
in
the
workes
of
my
handes
,
in
all
my
life
:
If
this
be
his
worde
,
this
must
be
my
teacher
,
and
in
obedience
of
it
,
I
must
doe
all
that
I
doe
,
make
this
accompt
of
the
word
of
God
,
or
you
make
no
accompt
of
it
at
all
:
and
make
not
this
accompt
of
any
other
thing
,
or
else
thou
worshippest
God
and
an
idoll
too
.
And
consider
(
I
beseech
you
)
but
this
one
thing
,
and
marke
it
well
,
that
the
Scripture
is
thus
called
,
the
The
worde
of
God
.
There
is
no
doubt
,
but
The
word
of
God
:
why
else
?
but
that
his
wisdome
,
his
power
,
his
glorie
,
his
mercie
,
especially
,
and
aboue
al
things
shineth
in
his
worde
:
and
therefore
let
vs
persuade
our selues
,
that
his
maiestie
can
not
be
so
highly
offended
in
any
abuse
of
all
his
creatures
,
as
when
his
woord
is
despised
.
When
man
sawe
not
his
eternall
power
and
Godhead
,
which
was
manifest
and
might
haue
ben
knowen
,
in
the
workes
of
the
creation
of
the
worlde
,
yet
God
did
ouersee
all
their
ignorances
,
and
had
pitie
on
them
,
he
gaue
them
a
better
testimonie
of
his
presence
,
&
made
his
worde
knowen
in
the
middes
of
them
,
that
they
might
beleeue
it
,
and
be
saued
:
which
word
whosoeuer
shal
despise
,
he
hath
despised
the
power
of
God
by
which
he
should
be
saued
,
&
is
more
guiltie
before
god
,
than
paganes
&
infidels
which
neuer
knew
him
:
neither
can
there
be
any
other
meane
of
saluation
vnto
him
.
To
this
effecte
(
no
doubt
the
apostle
giueth
this
reuerende
speach
to
the
prophesie
.
The
holie
ghost
hath●…
saide
.
Thus
hauing
prepared
the
people
to
heare
&
regard
,
he
setteth
downe
the
words
of
the
prophet
,
as
followeth
:
To
day
if
you
wil
heare
his
voice
,
harden
not
your
harts
,
as
in
the
bitter
murmuring
in
the
day
of
tentation
in
the
wildernes
,
where
your
fathers
,
&c.
To
vnderstand
this
exhortation
well
,
we
must
see
the
whole
purpose
of
the
psalme
.
The
prophet
maketh
this
psalme
,
no
doubt
,
as
a
preparation
for
the
people
in
all
their
holie
conuocation
,
how
to
present
them selues
before
the
Lord
:
after
the
same
manner
,
in
a
good
and
laudable
custome
,
we
vse
it
now
in
the
church
in
our
seruice
vnto
God
,
beginning
with
this
Psalme
,
to
stirre
vs
vp
into
feare
and
reuerence
,
&
an
earnest
desire
of
the
praise
of
God
.
O
come
let
vs
sing
vnto
the
Lord
&c.
and
because
our
zeale
toward
God
is
faint
,
and
hypocrisie
hath
infected
the
heartes
of
manie
:
therefore
the
Prophet
toucheth
them
neerer
,
that
if
they
will
stand
acceptable
before
God
;
delay
not
,
nor
bee
faint
hearted
,
but
euen
speedily
&
with
a
good
courage
:
Today
if
you
will
heare
his
voice
harden
not
your
heartes
&c.
And
he
rehearseth
the
examples
of
their
fathers
who
tempted
God
,
and
fel
in
the
wildernes
,
the
feare
of
whose
examples
should
make
vs
wise
.
This
beeing
now
the
plaine
meaning
of
the
prophet
,
you
see
how
fitly
this
Scripture
is
alledged
by
the
Apostle
:
as
then
the
Prophet
cryed
vnto
them
in
their
assemblies
.
Today
if
you
will
hear
his
voice
&c
:
that
they
might
keepe
holie
their
Sabbaoth
dayes
,
and
bee
holie
in
their
assemblyes
before
their
God
,
to
heare
his
woorde
with
humilitie
,
and
offer
them selues
in
a
holie
obedience
vnto
it
:
So
here
the
Apostle
,
applying
it
vnto
Christe
,
who
then
spake
by
his
Prophetes
,
that
his
woorde
now
might
haue
also
the
reuerence
of
his
owne
person
,
he
sayth
also
to
them
:
Today
,
if
you
wil
heare
his
voice
,
harden
not
your
heartes
.
&c.
Now
,
touching
the
words
that
he
sayth
,
Today
:
I
haue
hearde
thee
in
an
acceptable
time
,
and
in
the
day
of
saluation
haue
I
succoured
thee
:
wherevnto
he
Behold
,
now
is
the
acceptable
time
,
beholde
now
is
the
day
of
saluation
:
plainely
expounding
this
time
&
this
day
to
be
so
long
as
the
gospell
is
preached
:
by
which
we
learne
,
how
great
a
benefite
it
is
to
heare
.
Christ
preached
:
for
then
God
offereth
him self
vnto
vs
,
then
he
stretcheth
out
his
handes
(
as
the
prophet
sayth
)
to
imbrace
vs
,
then
he
calleth
vs
to
come
vnto
him
,
then
he
wil
accept
vs
,
then
is
the
time
of
saluation
for
vs
:
all
his
fauour
,
loue
,
mercie
,
goodnes
,
al
his
graces
are
laid
out
vnto
vs
:
he
hath
opened
the
heauens
that
we
might
see
,
and
shewed
forth
his
glorie
,
that
we
might
vnderstand
,
and
be
no
more
vnbeleeuing
,
but
beleeuing
.
And
what
excuse
(
trow
we
)
can
we
take
vp
,
to
bringe
before
him
,
if
this
Gospell
of
grace
,
of
peace
,
of
life
,
be
preached
vnto
vs
,
and
not
regarded
?
Therfore
,
euen
as
the
Apostle
sayth
afterward
,
so
let
vs
learne
.
While
the
Gospel
is
preached
it
is
stil
called
,
Today
:
harden
not
our
hartes
against
it
,
through
the
deceites
of
sinne
.
And
this
(
I
beseech
you
)
once
againe
to
remember
,
that
when
the
Gospell
is
preached
vnto
vs
,
then
it
is
Today
.
Take
away
this
word
preached
,
which
is
the
power
of
God
to
thy
saluation
,
and
what
time
art
thou
in
?
Sure
in
the
night
in
whiche
no
man
can
woorke
:
for
this
is
the
day
,
when
his
voice
is
heard
.
Euen
as
the
dayes
of
our
life
,
they
arise
with
the
sunne
,
and
go
downe
againe
with
it
:
so
the
day
of
our
saluation
it
springeth
in
the
preaching
of
the
Gospell
,
and
it
is
shut
vpp
againe
with
the
ceasing
of
that
voice
:
and
therfore
the
holie
ghost
saith
,
when
our
sauiour
Christ
doth
come
to
Capernaum
in
the
borders
of
Zabulon
and
Nephtalim
:
The
people
that
sat
in
darknesse
sawe
a
great
light
,
and
to
them
that
sat
in
the
region
and
in
the
shadowe
of
death
,
light
arose
vp
vnto
them
:
this
light
is
the
light
of
the
sonne
of
righteousnesse
:
how
long
so
euer
it
shineth
,
so
long
shineth
the
acceptable
time
and
the
day
of
health
:
nowe
would
I
faine
know
,
what
auaile
prayers
for
the
dead
:
what
helpeth
sacrifices
for
them
in
purgatorie
:
is
not
this
Sonne
gone
downe
vpon
them
?
is
it
not
night
with
them
,
and
they
all
haue
made
their
beds
in
the
dark
?
Haue
they
any
more
eares
to
heare
:
or
are
they
not
as
men
dead
long
agoe
?
Howe
then
can
yet
their
state
bee
changeable
?
How
can
they
obtein
grace
,
mercie
,
&
peace
,
by
our
intercession
?
If
they
can
,
the
Apostle
sayth
not
true
:
that
it
is
no
longer
,
Today
,
then
while
the
Gospell
is
preached
:
Sainct
Paule
saith
not
true
,
that
now
onely
is
the
Acceptable
time
:
our
Sauiour
Christ
deceiued
vs
,
when
he
said
,
The
night
commeth
in
which
no
man
can
work
:
but
this
was
the
enuie
of
the
diuell
,
to
bring
vs
in
a
fooles
paradise
of
prayer
when
we
bee
gone
,
that
we
might
not
regarde
the
God
of
glorie
while
he
offered
eternall
life
vnto
vs
.
And
for
the
Saincts
that
are
dissolued
,
and
be
with
Christ
,
they
shal
be
witnesses
against
vs
,
of
our
madnes
,
which
esteemed
them
as
tormented
soules
of
purgatorie
:
and
other
whom
God
hath
taken
away
in
his
anger
,
to
make
them
dye
in
their
sinnes
,
when
we
fill
their
handes
with
our
foolishe
prayers
,
wee
ioyne
with
them
in
rebellion
against
God
:
but
their
torments
can
not
be
healed
with
medicines
,
and
therefore
as
an
vnprofitable
and
euill
thing
,
so
let
it
goe
:
let
the
darke
fansies
of
dead
men
alone
,
and
let
vs
do
our
duetie
one
to
another
,
in
all
prayers
&
workes
and
loue
,
nowe
in
this
time
,
while
we
may
do
good
,
and
while
the
day
is
yet
vpon
vs
.
Now
further
,
where
it
is
saide
:
If
you
will
heare
his
voice
.
we
learn
by
warrant
of
the
holie
Apostle
,
that
our
sauiour
Christ
was
euer
the
prophet
of
his
church
in
vertue
and
power
of
his
spirite
,
euen
from
the
beginning
,
as
well
as
in
nature
and
substance
of
manhood
,
after
he
was
borne
of
the
virgin
Marie
:
So
the
Apostle
afterward
againe
saith
of
the
prophets
times
,
that
The
voice
of
Christ
did
shake
the
earth
then
:
&
in
all
Sainct
Paule
saith
:
They
tempted
Christ
:
as
noting
him
to
bee
their
guide
and
leader
in
their
deserte
Iesus
Christ
to
day
,
and
yesterday
,
he
is
the
same
:
and
the
same
abideth
for
euermore
:
And
whatsoeuer
outward
ceremonies
God
hath
ordeined
,
according
to
the
diuersitie
of
times
,
they
were
euer
appointed
to
be
schoolemaisters
to
leade
men
vnto
Christe
,
in
whome
onely
GOD
was
wel
pleased
,
and
without
whome
there
is
no
saluation
.
And
herein
the
singular
loue
of
God
to
vs
hath
appeared
:
and
these
dayes
of
the
Gospell
preached
,
are
aboue
all
other
blessed
dayes
:
because
this
Sauiour
hath
shewed
him selfe
vnto
vs
,
and
hath
beene
in
the
middes
of
vs
,
flesh
of
our
flesh
,
and
bone
of
our
bones
,
and
we
haue
seene
his
glorie
as
the
glorie
of
the
onelie
begotten
sonne
of
God
:
and
hee
hath
reuealed
vnto
vs
the
cleare
and
shining
way
of
this
saluation
more
openly
then
euer
before
:
and
therefore
let
vs
heare
the
admonition
:
To
day
if
you
will
heare
his
voice
,
harden
not
your
heartes
.
And
here
that
he
saith
:
Harden
not
your
heartes
:
we
see
how
great
a
sinne
we
committ
,
in
not
hearkening
to
the
voice
of
God
,
we
harden
our
hearts
and
couer
them
as
with
a
couering
of
brawne
,
that
they
may
not
be
mollified
with
the
grace
of
God
:
for
the
word
of
God
is
liuing
,
and
more
sharpe
then
a
two
edged
sword
,
and
entereth
to
the
diuision
of
the
soule
and
the
spirite
:
neither
is
it
possible
to
keepe
it
out
,
but
as
a
sword
,
so
it
wil
pearce
our
heart
,
except
we
haue
made
it
hard
as
flint
.
And
as
he
sayth
:
Do
not
you
harden
your
owne
hearts
:
so
let
vs
persuade
our selues
,
our
sinne
is
our
owne
,
and
we
haue
done
it
,
we
may
not
excuse
our selues
,
as
the
manner
of
some
is
,
and
say
our
heartes
are
hardened
whether
we
wil
or
no
:
and
who
can
doe
withall
?
True
it
is
,
and
the
Prophet
sayth
it
:
We
haue
of
our selues
stonie
hearts
,
and
all
the
imaginations
of
them
are
euil
,
euen
from
our
youth
:
so
that
all
men
,
father
&
children
,
may
say
a
like
:
we
know
that
in
vs
(
that
is
in
our
flesh
)
there
dwelleth
no
goodnes
,
but
what
so
euer
the
corruption
of
our
nature
is
,
be
it
neuer
so
greate
,
yet
our
fault
is
neuer
the
lesse
,
no
more
then
if
we
had
an
Angels
nature
,
whiche
willingly
and
wittingly
we
would
peruert
:
for
vnto
our
corrupt
nature
,
we
bring
of
our selues
a
peruerse
wil
,
which
did
corrupt
the
Angels
nature
,
and
made
them
fall
from
God
:
so
lay
no
more
thy
fault
on
thy
nature
,
for
thy
will
is
set
to
worke
iniquitie
,
with
all
delight
to
doe
euil
.
We
wish
to
bring
our
ill
purposes
to
passe
,
we
reioyce
,
wee
are
glad
,
it
is
the
thinge
we
would
haue
:
we
will
not
heare
anie
other
call
:
wee
bid
farewell
to
all
,
what
so
euer
would
turne
vs
from
our
sinne
.
The
corruption
which
we
haue
,
our
pleasure
is
in
it
:
and
all
the
goodnes
which
we
want
,
we
care
not
for
it
:
but
our
wil
is
after
our
worke
,
and
as
we
are
,
so
wee
like
our selues
best
:
if
there
bee
any
wicked
and
dissolute
man
,
that
denieth
this
:
either
he
hath
taught
his
tong
to
lie
,
or
a
seduced
heart
hath
deceiued
him
:
for
let
him
speake
that
can
,
the
theefe
that
stealeth
,
the
adulterer
that
defileth
his
bodie
,
the
enuious
man
that
speaketh
euil
,
the
beastlie
man
that
murdereth
another
,
the
blasphemous
toung
,
the
rebellious
hand
:
whiche
of
these
is
not
thruste
forewarde
of
his
owne
will
?
or
who
euer
that
mourned
and
wept
,
that
fasted
and
prayed
not
to
be
lead
into
tentation
,
hath
ben
giuen
ouer
to
so
shamefull
sinns
?
No
,
no
,
if
God
make
vs
once
mourne
vnder
the
bodie
of
sinne
,
the
grace
of
Christ
is
offered
to
the
broken
and
contrite
heart
,
and
sinne
reigneth
not
in
vs
,
but
because
we
delight
in
it
:
let
vs
hearken
therefore
to
this
admonition
:
To
day
if
you
will
heare
his
voice
harden
not
your
heartes
.
It
followeth
:
As
in
the
bitter
murmuring
,
as
in
the
day
of
tentation
in
the
wildernes
,
where
your
fathers
tempted
me
,
proued
me
and
saw
my
workes
fourtie
yeeres
.
This
example
of
their
fathers
rebellion
,
is
wel
alledged
,
both
to
moue
them
the
more
to
take
heede
by
their
fathers
example
,
&
because
they
were
a
people
exceedingly
holden
with
an
opinion
of
their
fathers
,
that
they
shoulde
yet
remember
their
fathers
were
but
men
,
and
they
should
not
followe
them
in
their
sinne
and
wickednesse
.
The
storie
which
the
prophet
especially
meaneth
,
is
written
in
the
17.
of
Exodus
,
where
Moses
sheweth
how
the
people
murmured
in
Rephidim
,
for
want
of
water
:
for
then
Moses
gaue
these
verie
names
to
the
place
,
and
called
it
,
Bitter
murmuring
,
because
they
stroue
bitterly
,
and
contended
againste
Moses
:
and
he
called
it
tentation
,
because
they
ceassed
to
put
their
trust
in
God
,
and
rebelled
for
want
of
water
.
So
by
the
names
it
is
plaine
,
what
storie
is
ment
:
and
we
haue
in
it
to
learne
.
first
how
great
a
crime
it
is
to
resist
the
minister
of
God
:
for
the
name
of
that
sinne
,
God
hath
giuen
vnto
the
place
for
a
perpetuall
remembrance
,
what
the
punishment
of
it
hath
beene
:
and
againe
,
what
it
is
to
fall
from
our
hope
that
we
haue
in
Gods
prouidence
,
to
mistrust
him
,
to
feare
that
he
wil
faile
vs
:
for
this
is
to
tempt
God
:
with
which
sinne
how
highly
he
is
displeased
,
the
name
of
the
place
to
this
day
beareth
witnes
▪
which
Moses
for
that
cause
called
tentation
.
And
heere
againe
,
let
vs
learne
,
howe
,
and
in
what
case
,
we
may
giue
names
vnto
places
,
and
that
is
,
when
the
remembrance
of
the
name
,
is
a
putting
vs
in
minde
of
some
speciall
worke
of
God
towarde
vs
:
as
in
remembrance
of
the
excellent
vision
that
God
gaue
Iacob
,
he
caled
the
place
Bethel
.
When
God
gaue
to
Abraham
the
life
of
Isaak
his
sonne
,
and
saued
him
Likewise
,
in
remembrance
of
GODS
punishments
,
when
he
diuided
the
peoples
tongues
,
hee
called
the
name
of
the
place
Babel
.
When
God
Manie
suche
examples
are
in
the
Scripture
,
good
and
profitable
for
vs
to
followe
,
if
we
had
hearts
that
feared
God
,
and
had
comfort
in
the
remembraunce
of
all
his
workes
:
but
we
haue
leaf●…
that
good
worke
of
our
forefathers
,
and
as
time
corrupteth
all
things
,
so
it
hath
here
corrupted
our
manners
.
In
deede
,
we
giue
names
still
vnto
places
,
but
not
now
for
any
conscience
toward
God
,
the
better
to
remember
his
goodnesse
towardes
vs
:
but
we
erecte
thereby
monumentes
to
our
fleshe
,
and
make
shrines
of
pride
.
We
do
(
I
am
affraid
)
as
the
prophet
Dauid
saith
:
the
wicked
do
think
their
houses
&
their
habitations
shal
continue
for
euer
,
and
cal
their
landes
by
their
names
.
We
swell
with
vanitie
,
and
are
puffed
vp
with
pride
:
&
in
this
hautinesse
of
heart
,
wee
giue
names
vnto
our
houses
:
this
boasting
is
not
good
:
and
of
suche
high
minded
men
the
prophet
saith
:
They
shal
lie
like
sheepe
in
their
graues
,
&
death
shal
deuour
them
.
yea
,
&
al
their
pompe
with
them
:
of
this
let
vs
beware
,
for
it
is
a
sinne
that
cleaueth
fast
vnto
vs
,
&
we
are
easily
ledd
with
it
:
otherwise
,
if
God
giue
vs
humble
heartes
,
and
mindes
,
in
the
naming
of
our
houses
after
our
owne
names
,
or
after
other
,
there
is
no
hurt
at
all
.
Now
,
where
it
is
saide
:
They
tempted
God
,
and
proued
him
in
the
wildernesse
,
where
they
saw
his
works
fourty
yeeres
:
we
must
knowe
,
the
wildernesse
was
a
terrible
and
fearefull
place
,
full
of
temptations
,
where
the
people
alwayes
wanted
,
sometime
meat
,
somtime
drinke
,
in
feare
of
enimies
,
in
feare
of
serpentes
,
in
muche
affliction
:
but
what
of
this
?
yet
if
they
tempt
God
,
they
are
rebellious
against
God
.
For
he
that
made
the
wildernesse
,
and
all
the
terrour
of
it
,
is
not
his
power
ouer
it
,
to
saue
his
sainct●…s
?
No
place
,
no
man
,
no
terrour
,
must
ouerthrowe
our
hope
in
Gods
prouidence
:
or
,
if
it
do
,
wee
tempt
God
,
and
prouoke
him
against
vs
:
therefore
Dauid
saide
:
Though
I
walked
through
the
vallie
of
the
shadowe
of
death
,
yet
I
would
not
feare
,
because
thou
art
with
mee
.
And
let
vs
neuer
deceiue
our selues
:
for
if
wee
be
not
,
as
Dauid
was
,
to
trust
still
in
God
,
yea
,
though
he
seemed
to
kill
vs
:
Surely
,
let
our
dayes
be
neuer
so
peaceable
,
yet
euerie
occasion
will
make
vs
fall
from
God
.
Solomon
saith
:
if
we
faint
in
the
day
of
aduersitie
,
our
strength
was
neuer
great
:
and
if
with
the
Israelites
we
And
let
vs
not
looke
vpon
our
fathers
example
,
but
loke
vpon
our selues
this
day
:
doth
this
peace
of
the
Gospel
make
vs
more
thankful
,
or
more
desirously
to
giue
vs
our selues
to
be
seruants
of
the
Lord
,
then
we
were
before
,
when
we
felt
the
prison
houses
&
hoat
fires
of
idolatric
?
the
Lord
knoweth
,
&
he
iudgeth
:
and
we
are
wise
,
if
our
hearts
be
settled
,
for
no
cause
at
all
to
leaue
our
obedience
to
God
:
then
we
may
be
bolde
and
say
with
Iob
:
If
he
wil
kill
vs
,
let
him
not
spare
:
for
we
haue
not
denied
the
wordes
of
the
And
heere
,
that
God
sayth
,
he
did
xl
.
yeres
shew
his
woorkes
vnto
them
,
he
meaneth
bothe
Manna
,
with
which
he
●…ed
them
from
heauen
,
&
their
continuall
leading
with
the
pillour
of
cloude
,
and
pillour
of
fire
,
and
all
other
miracles
whiche
he
did
before
them
:
wherein
appeareth
the
long
suffering
of
God
,
and
as
Paule
sayth
:
The
riches
of
his
bountifulnes
&
great
patience
,
whiche
is
not
ouercome
with
our
It
is
a
people
that
doe
erre
in
their
heartes
for
they
haue
not
knowen
my
wayes
&c.
testifying
by
this
threatening
,
that
his
promises
were
not
to
them
onely
in
their
birth
,
that
they
were
the
children
of
Israel
,
but
much
more
in
this
:
if
they
walked
in
the
steppes
of
the
fayth
of
Abraham
.
So
all
we
this
day
saluation
is
promised
vnto
vs
in
Iesu
Christe
,
in
a
holie
couenaunt
,
whiche
shall
neuer
be
broken
:
but
God
will
make
all
our
enimies
our
footestoole
,
and
will
surely
take
vs
into
his
glorie
.
But
let
vs
be
wise
,
to
see
whether
the
couenaunt
is
made
with
vs
or
no
:
for
as
not
all
that
were
borne
of
Abraham
,
were
the
children
of
Abraham
:
so
,
not
all
that
professe
the
Gospell
,
shall
haue
the
saluation
of
the
Gospell
:
for
there
are
many
drunkards
,
gluttons
,
adulterers
,
couetous
men
,
blasphemers
,
lyers
,
contentious
persons
,
and
suche
other
,
whiche
shall
neuer
into
the
kingdome
of
of
Heauen
:
yet
will
they
boast
of
the
gospell
of
Christ
:
but
he
that
dyeth
with
Christ
,
and
is
buried
with
him
,
touching
the
olde
man
,
and
as
Christe
is
risen
from
the
dead
:
so
by
the
spirite
of
Christe
,
he
that
ryseth
vp
into
newenesse
of
life
,
with
him
this
couenaunt
is
mad
,
and
with
none
other
:
and
he
shal
be
iustified
by
his
fayth
,
when
the
sinnes
of
the
wicked
shall
fall
vpon
them
.
Further
,
in
this
threatening
,
wee
haue
to
marke
first
the
cause
,
euen
the
peoples
sinne
,
which
the
prophet
setteth
out
thus
:
It
is
a
people
that
do
erre
in
their
hearts
,
for
they
haue
not
knowen
my
ways
.
This
is
the
beginnig
of
all
euil
,
to
leaue
the
ordinances
of
God
,
and
walke
in
our
owne
imaginations
:
and
this
is
onely
follie
,
to
forsake
the
word
of
God
,
the
founteine
of
all
wisedome
,
and
to
followe
our
owne
inuentions
,
whiche
are
vaine
and
fruitlesse
.
So
Moses
vpbraideth
the
people
,
when
they
obeyed
no
longer
Gods
ordinances
,
to
do
them
:
but
made
new
lawes
vnto
themselues
,
to
liue
by
.
They
are
(
sayth
he
)
a
nation
voide
of
counsel
,
neither
is
there
any
vnderstanding
They
erre
in
their
hartes
,
for
they
haue
not
knowen
my
wayes
:
So
we
may
boldly
say
,
It
is
a
foolishe
people
,
an
ignoraunt
people
,
a
people
full
of
blindnesse
and
sinne
,
whosoeuer
walke
in
their
owne
imaginations
:
for
they
haue
forsaken
the
wayes
of
God
,
and
nowe
,
what
wisedome
can
there
be
in
them
?
And
mark
that
he
saith
,
They
erre
in
their
hearts
:
noting
what
studie
is
in
them
,
and
howe
full
they
are
of
thoughtes
and
cogitations
what
to
deuise
,
euer
m●…sing
,
euer
inuenting
,
and
neuer
the
better
,
no
quietnesse
is
within
vs
.
So
that
we
are
sure
,
our
owne
traditions
,
the
more
wee
followe
them
,
our
owne
foolishnesse
doeth
the
more
vexe
and
disquiet
vs
:
and
wee
doe
nothing
else
,
but
waste
pensiue
dayes
,
and
heauie
nightes
,
studying
with
our selues
how
we
may
perish
.
If
thou
doubt
of
this
,
whosoeuer
thou
art
,
heare
the
worde
of
the
Lorde
:
They
erre
in
their
heart
,
for
they
haue
not
knowen
my
wayes
:
if
thou
hearest
it
,
and
knowest
it
,
leaue
off
their
wofull
wayes
,
who
seeke
tradition
,
and
erre
in
their
heartes
,
and
haue
no
peace
:
and
followe
the
worde
of
God
,
whiche
onely
giueth
light
and
securitie
vnto
vs
.
An other
thing
,
in
this
threatning
is
:
that
God
sweareth
They
shal
not
enter
into
his
rest
.
This
oth
is
to
persuade
vs
,
that
with
a
constant
purpose
,
God
is
iust
,
euen
as
he
is
merciful
:
and
let
vs
not
flatter
our selues
in
vaine
hope
to
escape
his
anger
,
while
wee
will
needes
walke
still
in
our
sinnes
,
for
in
iustice
&
iudgement
the
glorie
of
God
shineth
:
and
no
more
then
he
can
breake
his
promise
of
loue
and
mercie
,
made
with
his
Sainctes
:
no
more
will
he
defile
his
couenant
,
in
whiche
he
hath
threatened
the
rebellious
people
:
but
hee
will
surely
recompence
their
sinnes
into
their
bosome
,
and
his
anger
shall
consume
them
.
Therfore
to
these
also
hath
he
sworne
,
and
he
wil
not
repent
him
:
They
that
haue
not
knowen
his
wayes
,
they
shall
neuer
enter
into
his
rest
:
of
this
rest
we
shall
haue
occasion
to
speake
hereafter
.
Now
let
vs
pray
,
that
God
for
his
sonnes
sake
woulde
prepare
our
hearts
to
the
hearing
of
his
voice
,
that
wee
may
not
be
despisers
,
as
our
forefathers
haue
beene
,
whom
God
threatned
in
his
heauie
displeasure
,
and
hath
shewed
his
iudgements
toward
them
,
euen
as
he
would
:
but
let
vs
be
as
his
sheepe
,
that
doe
heare
his
voice
,
that
his
worde
may
he
in
our
heartes
,
a
seede
of
regeneration
,
by
whiche
we
may
be
borne
a
newe
,
into
holinesse
and
righteousnesse
,
to
glorifie
him
that
is
our
God
for
euer
,
&c.
¶
The
sixteenth
Lecture
,
vpon
the
12.
13.
14.
verses
.
12
Take
heede
,
brethren
,
lest
at
any
time
there
be
in
any
of
you
an
euil
heart
,
and
vnfaithfull
,
to
depart
away
from
the
liuing
God
.
13
But
exhort
one
another
dayly
,
while
it
is
called
,
To
day
:
lest
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
14
For
we
are
made
partakers
of
Christ
,
if
we
keepe
sure
vnto
the
end
,
that
beginning
,
wherwith
we
are
vpholden
.
IN
these
words
,
the
Apostle
beginneth
more
particularly
to
handle
the
former
words
of
the
Prophet
,
and
so
to
amplifie
his
exhortation
,
that
in
no
wise
the
Hebrues
should
forget
to
heare
&
to
obey
christ
their
only
prophet
:
&
first
of
all
,
in
this
that
the
Prophet
sayth
:
To
day
▪
by
which
the
Apostle
gathereth
,
that
we
must
not
neglecte
this
time
of
our
calling
,
but
when
the
voice
of
the
Lord
is
heard
,
then
we
must
shew
our
obedience
:
for
it
is
not
meet
that
he
should
speak
,
and
we
should
be
deafe
,
nor
he
should
call
to
day
,
and
we
to
make
answer
we
will
come
to
morrowe
:
such
loose
regard
of
the
worde
of
the
liuing
God
,
becommeth
not
those
that
are
his
Saincts
:
neither
doth
our
sauiour
Christ
so
teach
vs
himselfe
,
when
he
saith
so
many
times
:
He
that
hath
eares
to
heare
let
him
heare
:
therfore
,
when
the
Lord
openeth
his
mouth
,
let
vs
erecte
our
eares
:
and
in
the
day
that
he
doth
teache
,
let
vs
learne
in
the
same
,
&
glorifie
god
in
his
goodnes
:
this
is
the
plain
meaning
of
the
Apostle
in
these
words
of
the
twelfth
&
thirteenth
verse
:
Take
heed
,
brethren
,
lest
at
any
time
there
be
in
any
of
you
an
euil
heart
&
vnfaithful
,
to
depart
from
the
liuing
God
,
but
exhort
one
another
daily
,
while
it
is
yet
called
To
day
,
lest
any
of
you
be
hardened
with
the
deceitfulnesse
of
sinne
.
Beside
this
generall
doctrine
in
the
wordes
of
the
Apostle
,
we
haue
manie
thinges
profitable
to
note
.
First
,
that
heere
againe
he
calleth
them
by
the
name
of
Brethren
,
he
sheweth
a
great
affection
of
brotherlie
loue
toward
them
:
for
there
is
no
doubt
but
he
was
free
from
flattering
woordes
,
and
of
the
aboundance
of
his
heart
his
mouth
did
speake
,
so
that
this
testimonie
of
his
good
will
,
had
greate
weight
to
allure
the
Hebrues
the
more
willingly
to
heare
him
.
And
we
must
learne
a
verie
good
lesson
,
with
what
care
,
and
loue
,
&
earnest
desire
wee
must
do
all
things
to
our
neighbour
.
We
must
not
,
as
in
other
things
,
where
wee
care
not
greatly
whether
they
come
to
passe
or
no
,
so
vse
our
exhortations
and
admonitions
to
our
bret●…en
,
but
what
we
aduise
them
or
speake
vnto
them
touching
the
feare
of
God
,
we
must
haue
all
our
heart
bent
to
doe
them
good
:
no
care
,
nor
desire
ought
to
be
greater
in
vs
,
then
this
,
that
by
some
meanes
we
might
doe
them
good
.
This
affection
the
Apostle
sheweth
,
when
hee
calleth
them
Brethren
:
and
we
that
this
day
preach
vnto
you
when
we
say
,
dearely
beloued
,
or
louing
brethren
,
or
vse
such
like
names
by
which
wee
call
,
you
,
either
we
haue
this
earnest
affection
to
winne
you
vnto
Christ
:
or
else
,
in
the
pulpit
also
we
haue
learned
to
dissemble
.
I
note
this
now
bothe
to
sti●…re
vp
my selfe
,
and
to
admonish
other
:
for
I
heare
daily
such
louing
names
of
the
people
in
the
preachers
mouthes
,
and
I
pray
God
,
as
much
louing
affection
may
be
in
their
heartes
vnto
them
.
An other
thing
in
these
woordes
of
the
Apostle
taught
vs
,
is
this
:
what
the
cause
is
why
all
the
day
long
the
Lord
speaketh
,
vnto
vs
,
and
few
regard
it
:
and
the
cause
is
an
vnbeleeuing
heart
,
therefore
the
Apostle
saith
:
Take
hede
there
be
not
in
anie
of
you
an
euil
and
vnbeleeuing
heart
to
fall
away
from
the
liuing
God
:
which
wordes
he
addeth
as
a
declaration
of
the
former
wordes
of
the
prophet
,
where
he
saith
:
It
is
a
people
that
doe
erre
in
their
heartes
,
for
they
haue
not
knowen
my
wayes
:
heere
we
must
first
see
where
is
the
roote
and
founteine
of
our
sinne
,
whiche
is
not
farre
off
from
euery
one
of
vs
,
in
the
East
or
West
,
or
ends
of
the
world
,
but
it
springeth
vp
and
is
nourished
in
our
owne
hearts
,
and
what
soeuer
is
euill
in
vs
,
here
it
hath
his
founteine
:
in
which
wee
knowe
first
our
sinne
is
our
owne
,
and
of
our selues
it
riseth
:
accuse
not
,
neither
this
nor
that
,
but
humble
thy selfe
,
and
confesse
thy
sinne
which
is
bredd
within
thee
.
It
is
true
,
we
haue
many
tentations
,
but
we
could
not
be
ouercome
of
them
,
if
the
corruption
of
sinne
were
not
within
vs
:
for
our
Sauiour
Christ
was
also
tempted
:
yet
he
sinned
not
,
&
the
cause
was
when
the
prince
of
this
world
came
vnto
him
,
he
founde
nothing
in
him
:
if
it
were
so
in
vs
,
all
temptations
should
be
in
vaine
:
but
we
,
because
we
are
borne
in
sinne
,
and
no
goodnesse
dwelleth
in
our
flesh
,
therefore
we
are
streight
carried
as
we
moste
desire
,
and
our
owne
concupiscence
giueth
strength
to
our
tentations
.
And
againe
,
here
we
see
,
as
our
hart
is
a
root
of
sinne
:
so
there
is
no
sinne
but
commeth
from
the
heart
:
if
thy
heart
accuse
thee
not
,
be
of
good
comfort
,
thy
sinnes
are
abolished
:
if
thy
heart
condemne
thee
,
mock
not
thy selfe
:
for
thy
sinne
abideth
.
Our
Sauiour
Christ
sayth
:
The
things
come
not
from
without
which
do
defile
a
man
,
but
they
do
proceede
from
the
heart
that
is
within
:
for
out
of
the
heart
come
euill
thoughtes
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witnesse
,
slaunders
,
&
all
such
things
as
defile
a
man
.
A
notable
sentence
,
and
ful
of
godlie
comforte
in
all
our
life
:
for
when
I
see
so
many
men
vexed
in
minde
,
this
way
or
that
way
:
some
vowe
pilgrimages
,
some
obseruation
of
dayes
,
some
absteine
from
meates
,
some
one
thing
,
some
an
other
:
in
this
wauering
of
many
my
hope
is
stedfast
,
I
fear
not
meat
,
drink
,
day
,
time
place
,
person
:
for
all
this
serueth
mee
,
and
I
serue
the
Lord
,
before
whom
when
my
heart
is
fetled
in
loue
and
obedience
,
al
the
world
beside
cannot
defile
me
.
Let
vs
therfore
take
good
heede
of
this
,
and
we
take
good
heede
to
the
safest
tower
of
defence
that
wee
haue
in
all
our
life
:
take
heede
of
thy
heart
,
for
if
it
accuse
thee
,
it
will
kill
thee
:
if
it
be
on
thy
side
,
let
the
heauens
fall
,
yet
the
ruines
of
it
shall
not
make
thee
affraide
:
let
thy
aduersaries
be
who
they
will
,
let
their
counsell
be
neuer
so
subtile
,
and
thy
destruction
that
is
conspired
neuer
so
cruell
:
yet
if
thy
heart
shal
be
faithful
,
thine
enimies
shall
feare
more
then
thou
,
&
they
shal
be
ashamed
more
then
thou
:
for
innocencie
assisteth
thee
,
which
is
strengthened
with
the
arme
of
God
,
and
is
not
vanquished
of
a
vaine
man
.
Let
vs
followe
then
the
calling
of
the
Apostle
,
and
let
vs
regarde
well
our
heartes
.
Now
,
as
this
is
the
safetie
of
thy
life
,
to
haue
thy
heart
cleane
:
so
marke
these
wordes
of
the
Apostle
,
and
he
wil
teach
thee
how
to
haue
thy
hart
cleane
:
Let
there
not
be
in
any
(
saith
he
)
an
euil
hart
of
infidelitie
.
Infidelitie
is
it
whiche
maketh
thy
heart
abound
in
Go
y●…
cursed
into
eternall
fire
.
With
such
a
beleeuing
hearte
,
let
mee
foresee
the
latter
ende
,
and
I
shall
not
sinne
for
euer
.
But
take
nowe
this
feare
awaye
of
those
last
iudgementes
,
and
bring
a
wauering
heart
to
Gods
promises
,
and
the
sentence
is
pronounced
ouer
thee
:
because
thou
hast
not
beleeued
trueth
,
thou
shalt
erre
in
thine
hearte
,
and
beleeue
lyes
,
till
vanitie
waste
away
thy
yeres
,
and
thou
fall
into
the
destruction
whiche
thou
shalt
feele
,
before
thou
canst
beleeue
that
it
is
prepared
.
And
let
vs
not
onely
beleeue
these
last
thinges
,
of
which
last
of
all
,
men
must
haue
experience
:
but
in
all
thinges
nowe
incident
into
our
life
.
Let
vs
not
be
hard
hearted
,
but
beleeue
the
trueth
,
what
it
speaketh
vnto
vs
.
If
Paule
say
:
The
glorie
of
the
wicked
is
to
their
If
Paule
say
:
They
that
wish
to
be
rich
,
they
fall
into
te●…tations
,
and
into
snares
,
and
into
many
foolish
and
hurtfull
desires
,
which
drowne
〈◊〉
perdition
and
distruction
:
why
do
we
not
beleeue
it
?
and
why
make
wee
not
our
affections
as
straunge
from
couetousnesse
,
as
we
wishe
to
be
farre
off
from
death
;
and
from
the
graue
?
If
our
Sauiour
Christe
say
:
If
you
loue
mee
keepe
my
commaundements
:
who
hath
bewitched
vs
,
that
we
We
knowe
not
what
the
kingdome
of
heauen
is
,
neither
can
we
knowe
:
for
our
eye
cannot
see
it
,
our
eare
cannot
heare
it
,
our
heart
cannot
comprehend
it
,
neither
hath
the
spirit
of
God
reuealed
it
vnto
vs
.
and
when
infidelitie
hath
thus
couered
vs
,
it
is
no
maruel
,
though
we
heare
in
vaine
:
It
is
easier
for
a
Camel
to
creep●…
through
a
needels
eye
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
heauen
:
for
we
cannot
feare
,
where
we
thinke
there
is
no
daunger
:
we
can
not
hope
,
where
we
loke
for
no
goodnes
:
promises
and
threatenings
are
but
blastes
of
wind
,
where
infidelitie
hath
taken
away
our
wisdome
:
let
vs
now
looke
into
our selues
,
&
search
our
heart
and
reines
,
whether
we
stand
in
faith
or
no
:
for
behold
,
this
know
,
and
the
spirite
witnesseth
it
:
there
is
no
ambitious
minde
aspiring
to
honour
,
no
vncleane
and
filthie
concupiscence
of
adulterie
,
no
couetous
desires
of
Gold
and
Siluer
,
no
sinful
delights
of
worldly
minded
men
,
no
falling
from
God
,
for
these
corruptible
and
vaine
thinges
,
but
infidelitie
is
both
roote
and
braunche
,
the
beginning
and
ending
:
an
vnfaithfull
heart
causeth
all
in
all
:
and
let
faith
but
dwell
within
thee
,
to
beleeue
the
word
of
trueth
:
know
there
is
glorie
,
and
honour
,
and
immortalitie
,
and
eternall
life
to
those
that
patiently
seeke
the
Lorde
:
and
indignation
,
&
wrath
,
and
tribulation
,
and
anguish
vpon
the
soule
of
euerie
man
that
doeth
euill
.
Knowe
that
the
worlde
is
vanitie
,
and
all
fleshe
is
grasse
:
that
righteousnesse
is
perfect
blessing
,
and
the
feare
of
God
is
happinesse
:
beleeue
this
,
as
thou
beleeuest
thine
eyes
to
see
the
light
of
the
Sunne
,
or
to
discerne
the
darkenes
of
the
night
,
and
thou
shalt
neuer
fall
:
were
thy
●…ntations
neuer
so
many
,
thou
shalt
ouercome
them
,
till
the
diuell
himselfe
doe
flie
from
thee
:
let
vs
therefore
pray
,
and
pray
continually
,
euen
as
the
Apostles
prayed
:
O
Lord
increase
our
faith
.
The
woordes
following
heete
:
In
falling
away
from
the
liuing
God
:
they
shewe
bothe
what
it
is
to
be
vnfaithfull
,
and
what
worke
it
hath
in
vs
.
For
to
doubt
when
the
Lord
hathe
spoken
,
or
mistrust
what
hee
hathe
promised
,
it
is
to
fall
away
from
him
:
and
when
we
beginne
in
heart
to
wauer
,
and
call
into
question
,
whether
his
worde
shal
be
perfourmed
,
or
no
:
we
lay
our selues
open
to
the
assaultes
of
sinne
,
and
soone
fall
away
from
the
liuing
God
,
to
our
owne
vanitie
.
And
this
generall
rule
,
that
infidelitie
maketh
vs
fall
from
God
,
wee
must
particularly
applie
to
all
the
workes
of
our
life
,
that
wee
be
not
hardened
(
as
the
Apostle
saith
)
with
the
deceipt
of
sinne
.
If
I
fall
into
daunger
,
and
mistrust
Gods
prouidence
,
and
seeke
worldly
meanes
and
vnlawfull
helpe
of
man
for
my
deliuerance
,
the
prophet
Ieremie
curseth
this
infidelitie
,
and
sayth
:
The
bread
of
deceit
shal
be
sweete
but
for
a
while
,
and
then
my
mouth
shal
be
filled
with
gra●…ell
:
and
therfore
that
we
may
not
at
last
be
ashamed
,
and
be
guiltie
of
this
great
sinne
,
to
forsake
the
liuing
God
,
let
vs
take
heede
there
bee
not
in
anie
of
vs
an
euill
heart
of
infidelitie
.
It
followeth
now
:
But
exhort
one
an
other
daily
while
it
is
yet
called
to
day
.
As
before
the
Apostle
taught
vs
to
beware
of
the
sinne
:
so
like
a
wise
teacher
he
telleth
vs
heere
,
how
wee
shall
doe
it
,
that
is
,
by
daily
exhorting
one
another
.
So
Sainct
Paule
,
when
hee
would
persuade
the
Thessalonians
to
walke
as
children
of
the
light
,
and
Exhort
one
an
other
,
edifie
one
another
:
and
this
is
the
discharge
of
that
great
commaundement
:
Loue
thy
neighbour
as
thy selfe
:
as
appeareth
by
the
lawe
that
is
Thou
shalt
not
hate
thy
brother
from
thine
heart
,
but
thou
shalt
reproue
him
,
&
suffer
him
not
to
sinne
:
Thus
the
Lord
hath
ordeyned
,
and
this
duetie
he
wil
aske
at
our
hands
,
in
which
he
wil
iustifie
vs
,
or
else
condemne
vs
.
Sainct
Iames
sayth
:
He
that
conuerteth
a
sinner
from
going
astray
,
let
him
know
it
he
shal
saue
a
soule
from
death
,
&
shall
couer
a
multitude
of
sinnes
.
Solomon
sayth
:
The
fruite
of
the
righteous
is
as
a
tree
of
life
,
and
he
that
winneth
soules
,
is
wise
.
And
the
Prophet
Daniel
in
cleare
and
absolute
words
speaketh
plainly
:
They
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
manie
to
righteousnesse
shall
shine
as
the
starres
for
euer
and
euer
.
This
duetie
,
I
confesse
,
is
chiefly
the
ministers
,
then
the
magistrates
,
then
the
fathers
and
maisters
,
who
are
all
accordinge
to
their
calling
guiltie
of
bloud
,
if
men
perish
in
their
gouernement
for
want
of
instruction
:
but
yet
,
this
duetie
is
also
common
to
all
and
none
excepted
:
we
ought
all
to
edifie
and
exhort
one
another
.
There
is
no
excuse
of
ignorance
:
there
is
none
so
simple
,
but
hath
learned
the
royal
law
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
&
with
all
thy
soule
,
&
thou
shalt
loue
thy
neighbour
as
thy selfe
.
In
breach
of
this
duetie
,
who
is
so
simple
,
but
he
can
sometime
espie
the
sinne
of
his
brother
?
In
this
,
let
him
exhorte
him
after
his
skill
:
for
though
hee
haue
receiued
but
one
talent
,
yet
must
hee
occupie
that
,
else
hee
shal
be
condemned
for
a
wicked
and
a
faithlesse
seruaunt
.
Looke
therefore
vnto
this
,
and
watch
euerie
one
ouer
his
brother
,
that
he
may
confirme
him
in
the
grace
of
Christ
.
We
haue
often
meetings
for
the
comfort
of
our
life
,
and
many
brotherly
feastinges
are
amoung
vs
:
Take
heede
we
drinke
not
our
wines
in
carued
bolles
,
and
haue
sweete
musicke
at
our
tables
,
and
none
of
vs
(
as
the
Prophet
sayeth
)
remember
the
affliction
of
Ioseph
,
that
is
(
I
meane
)
and
none
of
And
here
we
must
marke
,
when
this
duetie
of
mutuall
exhortation
is
required
:
the
Apostle
addeth
,
While
it
is
yet
called
to
day
:
this
is
(
as
I
told
you
before
)
while
yet
life
&
forgiuenes
is
offered
vnto
vs
thoroughe
the
preaching
of
the
gospel
:
this
is
to
stirr
vs
vp
,
not
to
neglect
the
time
of
our
calling
:
so
the
prophet
Esay
,
Seke
(
saith
he
)
the
Lord
while
he
may
be
found
,
cal
ye
vpon
him
,
while
he
is
neere
.
We
haue
al
our
times
in
which
we
are
called
to
repentance
:
if
we
neglect
them
,
we
shall
not
haue
them
againe
,
thoughe
wee
sought
them
with
teares
.
The
day
was
past
with
the
riche
man
to
call
vnto
Abraham
,
for
Lazarus
to
helpe
him
,
when
they
were
both
dead
:
the
day
was
,
when
Lazarus
lay
at
his
gate
despised
of
him
.
The
day
was
past
with
Pharaoh
,
when
he
was
in
the
redd
Sea
:
the
day
was
,
while
Moses
and
Aaron
wrought
suche
miracles
in
his
sight
.
The
day
was
past
with
Iudas
,
when
the
diuell
was
nowe
entered
into
him
:
the
day
was
before
,
when
Christe
reproued
him
of
his
wicked
purpose
.
The
day
is
with
vs
,
while
yet
we
feele
our
hearts
flexible
,
and
our
conscience
is
touched
with
the
feare
of
God
:
the
day
is
past
when
at
the
last
,
our
heartes
sinke
downe
into
infidelitie
,
and
we
can
no
more
be
soarie
for
sinne
:
therefore
while
time
is
,
and
we
be
yet
sure
it
is
the
day
of
health
,
let
vs
regarde
it
,
and
take
hold
of
it
,
as
it
commeth
:
for
when
it
is
gone
,
it
is
past
recouerie
:
&
behind
there
is
no
handfast
to
pull
it
back
againe
.
It
followeth
:
Lest
any
of
you
be
hardened
with
the
deceit
of
sinne
:
we
see
here
how
we
be
caried
into
euil
,
that
is
,
by
craftinesse
,
&
by
deceit
of
sinne
.
Sinne
neuer
appeareth
in
her
own
countenance
,
no
more
then
the
diuel
sheweth
himself
in
his
owne
shape
:
but
as
he
is
a
lyer
from
the
beginning
,
so
all
his
dooinges
are
deceiuable
errour
as
him selfe
is
false
,
so
are
all
his
doings
in
falshoode
.
Sainct
Paule
calleth
it
,
Iugling
craftinesse
,
to
deceiue
cunningly
.
Now
then
,
if
wee
this
day
confesse
that
sinne
is
of
the
diuel
,
why
doe
It
followeth
now
in
the
wordes
of
the
Apostle
:
for
we
be
made
partakers
of
Christ
,
if
we
hold
the
beginning
of
our
substance
stedfast
vnto
the
latter
end
:
he
amplified
before
the
exhortation
of
the
Prophet
,
by
pondering
of
this
woorde
,
Today
:
willing
vs
not
to
pretermit
the
time
,
but
diligently
to
stirre
vp
one
another
while
this
day
of
health
abideth
.
Nowe
,
he
continueth
the
same
exhortation
,
by
waying
of
the
residue
of
the
words
:
If
you
heare
his
voice
,
harden
not
your
harts
,
a●…
in
the
bitter
murmuring
:
shewing
,
that
our
forefathers
example
should
be
our
instruction
,
and
wee
ought
to
take
heede
by
their
punishmentes
:
for
,
if
God
spared
not
them
,
how
should
he
spare
vs
?
but
they
,
when
they
heard
his
voice
,
yet
they
sinned
:
&
though
he
spake
vnto
them
,
yet
they
beleeued
not
,
and
therefore
his
anger
fell
vpon
them
:
euen
so
,
if
now
the
voice
of
Christ
shal
be
heard
of
vs
,
and
we
beleeue
it
not
,
or
else
little
regarde
it
,
as
wee
fall
into
the
same
example
of
disobedience
,
it
standeth
with
the
iustice
of
our
God
,
that
we
shoulde
be
partakers
of
like
punishmente
.
To
this
purpose
are
the
wordes
of
the
Apostle
,
to
the
ende
of
this
chapter
.
Touching
this
14.
verse
:
the
more
to
persuade
vs
,
the
Apostle
sheweth
what
great
benefite
is
vnto
vs
,
if
we
will
be
faithful
to
heare
his
voice
,
and
abide
constant
in
obedience
of
it
:
for
so
wee
shal
be
partakers
of
Christ
.
We
knowe
,
this
is
our
hope
,
and
all
the
assurance
we
haue
with
God
,
that
wee
bee
made
members
of
Iesu
Christe
:
wee
must
be
graffed
into
him
,
and
be
made
members
of
his
bodie
.
Euen
as
the
vine-braunche
,
can
haue
no
life
,
nor
bring
forth
any
fruite
,
except
it
abide
in
the
bodie
of
the
vine
:
no
more
haue
wee
either
life
or
righteousnesse
,
except
we
be
,
and
abide
in
Christe
.
This
is
the
mysticall
vniting
,
and
spirituall
ioyning
wee
haue
with
Christe
,
he
is
our
substance
&
being
in
the
inheritance
of
Glorie
:
so
his
righteousnesse
is
our
righteousnes
,
his
loue
is
our
loue
,
his
life
is
our
life
his
spirit
is
our
spirit
,
of
his
fulnesse
we
receiue
all
:
this
is
a
great
mysterie
which
neither
our
eye
seeth
,
nor
our
hearte
can
vnderstand
:
but
yet
it
is
a
reall
ioyning
of
vs
with
him
,
which
our
faith
doeth
easily
comprehend
:
&
when
we
shal
see
that
wisedome
which
could
vnite
in
one
person
,
God
and
man
,
we
shall
see
the
wisedome
which
hath
made
all
vs
the
bodie
of
that
head
,
and
members
one
of
another
.
This
great
benefite
is
here
set
out
vnto
vs
,
in
a
sure
promise
:
We
be
partakers
of
Christ
:
that
we
should
(
as
I
saide
)
be
more
moued
with
so
great
a
blessing
.
And
here
we
haue
al
to
learne
a
good
lesson
,
that
is
,
how
we
are
all
set
free
from
sinne
,
&
presented
faultlesse
before
the
presence
of
gods
glorie
,
and
that
is
,
by
being
made
one
with
Christe
,
and
appearing
in
his
countenance
:
for
of
him
only
it
is
true
:
This
is
my
beloued
sonne
in
whome
I
am
well
pleased
:
if
vnto
him
wee
be
giuen
,
and
with
him
be
ioyned
:
then
in
him
It
followeth
:
If
we
hold
the
beginning
of
our
substance
sure
&
stedfast
vnto
the
end
:
this
is
the
condition
vnder
which
we
shal
be
partakers
of
Christ
:
perseuerance
and
constancie
vntill
the
end
.
Our
Substance
as
the
Apostle
calleth
it
,
that
is
our
beeing
,
our
vpholding
,
our
settled
standing
,
this
our
estate
of
vniting
vnto
Christ
,
the
beginning
of
this
,
nowe
wrought
in
vs
,
we
must
hold
it
,
and
strengthen
it
vnto
the
end
,
then
we
knowe
we
be
partakers
of
Christe
:
this
beginning
of
our
Substance
is
faith
by
the
preachinge
of
the
gospell
,
by
which
we
be
nowe
spiritually
vnited
vnto
Christ
:
this
faith
by
hearing
the
voice
of
Christ
through
which
we
are
one
with
him
,
by
the
same
worde
wee
must
nourishe
it
,
and
keepe
it
stedfaste
vnto
the
ende
,
this
is
the
same
thing
whiche
Paule
teacheth
to
the
Colossians
that
Christ
hath
reconciled
vs
in
his
bodie
,
if
we
abide
in
saith
grounded
O
thou
of
litle
faith
:
for
if
he
that
made
all
,
be
stronger
then
al
,
if
in
him
thou
trust
,
thou
must
feare
at
nothing
,
but
knowe
for
trueth
,
that
neither
height
nor
depth
,
nor
death
nor
life
,
nor
Angel
nor
power
,
shall
euer
separate
thee
from
the
loue
of
God
this
therfore
:
(
I
say
)
first
marke
:
take
away
suretie
,
and
take
away
the
faithe
of
Gods
Churche
:
Againe
,
take
away
the
preaching
of
the
Gospell
,
and
you
take
away
faith
:
for
so
Paul
saith
:
Our
faith
is
grounded
in
the
gospel
preached
vnto
vs
:
as
in
another
place
he
speaketh
expresly
:
faith
is
by
hea●…ing
of
the
word
of
God
:
therfore
the
gospel
the
worde
of
faith
,
the
hearing
of
faith
,
the
preaching
of
faith
:
and
our
receiuing
of
the
gospel
,
is
called
the
obedience
of
faith
:
neither
is
it
possible
to
haue
faith
,
where
thou
hast
no
woorde
which
thou
caust
beleeue
.
Now
consider
(
I
bese●…ch
you
)
what
Church
is
the
church
of
Rome
?
their
fayth
they
conceale
it
not
,
but
thus
reach
,
&
preach
,
that
it
hath
no
certeintie
:
and
for
the
gospel
to
warrant
their
faith
,
they
seeke
it
not
,
but
say
:
ignorance
wil
stirre
vp
deuotion
:
and
wil
not
suffer
the
people
to
knowe
the
Scripture
,
nay
,
they
say
they
neede
it
not
,
but
onely
beleeue
as
the
Church
beleeueth
:
are
these
the
people
to
whom
the
Apostle
writeth
,
that
they
should
surely
beleeue
the
Gospel
vnto
the
end
?
if
light
be
darcknesse
,
if
good
be
euill
,
if
holinesse
be
sinne
,
then
are
these
men
the
Church
of
Christ
:
but
the
time
is
past
.
Nowe
let
vs
pray
,
that
it
would
please
God
to
strengthen
in
vs
a
true
and
liuely
faith
.
&
.
c.
The
seuenteenth
Lecture
,
vpon
the
the
residue
of
the
chapter
.
15
So
long
as
it
is
said
,
To
day
if
you
heare
his
voice
,
harden
not
your
heartes
,
as
in
the
prouocation
.
16
For
some
when
they
heard
,
prouoked
him
to
anger
:
howbeit
,
not
all
that
came
out
of
Aegypt
by
Moses
.
17
But
with
whome
was
he
displeased
fourtie
yeeres
?
Was
he
not
displeased
with
them
that
sinned
,
whose
carcases
fell
in
the
wildernesse
?
18
And
to
whome
sware
he
that
they
should
not
enter
into
his
rest
,
but
to
them
that
obeyed
not
.
19
So
we
see
that
they
could
not
enter
in
,
because
of
vnbeliefe
.
HEre
the
Apostle
proceedeth
to
amplifie
this
exhortation
of
the
prophet
,
in
these
words
.
If
you
heare
his
voice
,
harden
not
your
hearts
as
in
the
bitter
murmuring
:
touching
these
wordes
,
you
haue
heard
them
before
expounded
vnto
you
,
therefore
we
now
wil
let
them
passe
,
only
noting
this
vnto
you
:
the
Apostle
saith
:
while
it
is
yet
called
to
day
:
that
the
prophet
had
said
to
day
:
the
apostle
saith
:
yet
that
exhortation
is
,
&
yet
it
is
called
to
day
wherby
we
learn
the
prophesies
were
not
for
the
present
time
only
,
but
daily
we
&
our
children
after
vs
,
are
admonished
instructed
,
and
taught
in
their
preaching
:
so
when
the
prophet
Esaie
reproueth
the
people
for
vsing
their
owne
counsel
,
&
seeking
helpe
of
the
Aegyptians
when
they
were
inaduersitie
,
that
we
should
know
it
was
not
only
then
Gods
will
,
that
his
people
should
trust
in
him
,
&
not
make
them
vaine
〈◊〉
of
men
:
but
that
alwayes
he
should
be
our
onely
refuge
,
the
prophet
saith
:
Now
go
and
write
it
before
them
in
a
table
,
&
note
it
in
a
book
that
it
may
be
for
the
last
day
,
for
euer
&
euer
.
So
the
Prophet
Ieremie
mentioneth
soweth
,
&
another
reapeth
:
meaning
,
the
prophets
laboured
and
we
eate
the
fruite
of
their
labour
:
and
so
Peter
Not
to
them selues
but
to
vs
they
ministred
those
things
which
nowe
are
preached
vnto
vs
,
not
onely
meaning
that
they
are
witnesses
of
our
faith
vnto
vs
but
our
hope
,
our
loue
,
&
all
is
grounded
vpon
that
foundation
.
A
lesson
(
derely
beloued
)
wel
to
be
marked
:
for
there
be
many
,
now
a
days
,
which
make
to
small
account
of
Gods
prophets
:
their
boldnesse
in
their
ministerie
,
their
sharpe
condemning
of
mans
foolish
policie
,
their
rules
of
iustice
and
iudgement
,
a
great
many
cast
them
off
as
things
of
another
worlde
,
or
another
people
:
but
we
shal
see
that
God
is
vnchang
able
,
and
his
righteousnesse
is
one
for
euer
:
and
he
hath
made
his
prophets
our
scholemaisters
,
and
the
same
worde
indureth
for
euer
.
I
speake
not
of
figures
,
and
suche
outward
lawes
as
the
Iewes
had
,
for
an
appointed
time
,
but
Gods
iustice
,
&
gouernment
which
is
eternal
,
is
contemned
of
vs
,
if
we
cast
away
the
instructions
of
rule
and
of
righteousnesse
wherof
the
Prophets
preache
:
but
we
,
because
we
wil
not
bringe
our
neckes
vnder
the
yoke
of
the
Lord
,
therefore
wee
make
light
account
of
their
prophesies
,
though
as
the
prophet
saith
:
they
be
written
for
euer
and
●…uer
:
and
thus
farre
of
this
.
Nowe
let
vs
see
,
howe
in
these
woordes
following
the
Apostle
applieth
this
exhortation
,
he
saith
:
For
certein
●…hen
they
had
heard
prouoked
hi●…
to
anger
:
howbeit
not
al
that
came
out
of
Aegypt
,
&
c.
●…s
if
he
should
also
adde
:
but
let
it
not
be
so
with
vs
,
let
not
vs
walke
in
the
way
of
these
sinners
,
whiche
thus
prouoked
the
Lorde
,
and
he
was
angrie
with
them
:
but
let
vs
followe
better
aduice
,
and
wiser
guides
:
they
did
not
all
murmur
that
came
out
of
Aegypt
:
nor
all
prouoked
God
:
let
vs
followe
those
that
obeyed
,
and
if
they
were
fewe
in
number
,
yet
let
vs
striue
to
walke
with
those
fewe
,
for
their
way
is
better
then
the
way
of
the
multitude
:
this
is
the
exhortation
heere
made
,
and
it
ought
to
be
often
considered
of
vs
.
Many
times
in
the
scripture
,
we
be
taught
,
to
set
out
the
examples
of
good
men
vnto
vs
,
but
especially
suche
examples
as
are
in
the
scripture
we
ought
still
to
remember
them
:
for
,
for
the
same
purpose
they
are
written
vnto
vs
:
and
if
we
set
them
not
before
vs
to
follow
,
we
regarde
not
the
voice
of
God
whiche
we
heare
:
this
verie
example
whiche
the
Apostle
biddeth
vs
now
consider
,
S.
Paul
saith
:
It
was
written
to
teach
and
admonish
vs
,
vpon
whom
the
latter
ends
of
the
worlde
are
come
:
and
in
the
eleuenth
chapter
of
this
Epistle
,
But
not
al
that
went
out
of
Aegypt
:
this
is
added
of
the
Apostle
to
comfort
any
that
were
weke
harted
:
for
some
would
think
hath
God
so
destroyed
our
fore
fathers
,
and
made
their
carcases
to
fall
in
the
wildernesse
?
they
that
were
God
forbid
,
for
I
am
an
Israelite
:
he
held
the
assurance
Now
where
he
saith
:
With
whome
was
he
angrie
fourtie
yeere
:
we
haue
here
to
learne
what
is
the
long
suffering
of
the
Lord
,
who
doeth
not
streight
punishe
the
sinner
,
but
as
he
endured
the
manners
of
the
people
of
Israel
fourtie
yeeres
,
so
he
beareth
with
vs
in
all
our
transgressions
:
and
so
the
prophet
Dauid
setteth
out
vnto
vs
this
example
,
that
God
made
his
ways
knowen
vnto
Moses
,
and
his
workes
vnto
the
children
of
Israel
,
The
Lord
is
ful
of
compassion
,
and
verie
stowe
to
anger
,
and
of
great
kindnes
:
&
againe
in
the
hundreth
and
seuenth
Psalme
,
reckoning
vpp
the
works
which
God
did
for
his
people
in
the
wildernesse
,
making
this
an
instruction
vnto
vs
of
his
long
patience
&
goodnesse
,
he
addeth
streight
:
O
that
men
would
therfore
confesse
before
the
Lord
his
louing
kindnes
,
&
his
wonderful
workes
before
the
sonnes
of
men
:
if
thus
we
consider
this
example
&
such
like
,
we
are
no
idle
hearers
,
but
profitably
exercise
ourselues
in
his
iudgments
:
and
as
we
ought
to
giue
him
this
praise
,
that
he
is
long
suffering
,
patient
,
and
of
much
mercie
:
so
let
vs
knowe
what
duetie
wee
ought
againe
to
render
vnto
God
,
for
all
his
goodnesse
:
for
a
greate
manie
of
vs
,
we
cry
with
loude
voyces
,
The
Lord
is
mercifull
:
but
we
be
dum
be
&
deafe
,
and
haue
no
hearts
,
when
we
should
learne
what
his
mercie
requireth
of
vs
.
Be
wise
then
,
and
learne
of
the
blessed
Apostle
Paule
,
who
thus
teacheth
the
Romanes
:
The
bountifulnesse
of
God
must
prouoke
thee
to
repentance
:
God
helde
his
peace
,
and
that
of
long
time
.
But
why
should
this
faulte
Againe
,
where
it
is
here
set
out
,
howe
God
was
angrie
:
let
vs
remember
the
commaundemente
of
our
sauiour
Christ
to
vs
:
Be
perfect
,
as
your
heauenly
father
is
perfect
.
The
prophet
Dauid
being
greatly
prouoked
against
his
enimies
,
yet
would
he
not
hurte
thy
louing
kindenesse
was
before
mine
eyes
,
and
therefore
I
walked
in
thy
trueth
:
So
wee
,
if
Gods
image
and
likenesse
shine
in
our
dooinges
,
we
are
sure
wee
walke
in
peace
:
therefore
,
where
the
scripture
biddeth
:
Be
angrie
,
but
sinne
not
:
how
can
we
He
is
angrie
here
,
because
they
refused
wisdome
,
&
imbraced
follie
,
because
they
forsooke
the
word
of
trueth
,
and
followed
vaine
deuices
,
because
they
would
not
enter
into
the
rest
promised
them
,
but
had
more
desire
to
returne
to
the
heauie
laboure
and
bondage
of
Aegypt
.
This
madnes
of
the
people
,
the
Lorde
is
angrie
with
,
as
a
louing
Father
that
had
care
ouer
them
.
So
if
we
wil
haue
holie
anger
,
let
it
be
free
from
all
hatred
and
reuenge
,
and
arise
onlie
for
the
profite
and
well
doing
of
our
brethren
.
Thus
we
read
our
sauiour
Christ
was
angrie
,
when
he
sawe
the
frowardnesse
of
the
Iewes
,
who
by
no
admonitions
would
be
made
wiser
.
Thus
Paul
prouoketh
Reproue
and
sharplie
rebuke
men
,
that
they
do
not
turne
away
from
the
trueth
.
So
S.
Iude
biddeth
vs
all
,
if
we
fall
into
To
saue
them
with
feare
as
if
we
would
soudenly
pluck
them
out
of
fier
.
Thus
if
wee
can
haue
our
affections
moued
,
we
are
holily
angrie
:
for
the
end
of
our
doing
is
the
profite
of
our
brother
.
Thus
,
you
that
be
maisters
may
be
angrie
with
your
seruants
:
God
requireth
of
them
faithful
labour
,
no
eye
seruice
,
as
seeking
to
please
men
,
but
in
singlenes
of
heart
,
to
doe
their
dutie
to
him
,
vnder
whome
God
hath
placed
them
:
and
in
this
account
euery
seruant
must
appere
before
God
.
If
thou
seeing
thy
seruant
disobedient
or
slouthfull
,
hast
this
respect
to
be
grieued
with
him
,
because
hee
offended
God
:
thine
anger
is
a
blessed
anger
:
and
if
thou
chyde
sharply
with
thy
seruaunt
,
thy
loue
is
more
acceptable
before
God
:
but
if
all
thy
anger
bee
for
thine
owne
cause
,
for
thy
meate
,
thy
drink
,
thine
apparell
,
thy
hawke
,
thy
●…ound
,
if
thou
haue
none
other
respect
,
thy
seruant
hath
done
very
●…l
,
in
being
carelesse
for
his
maisters
busines
,
and
thou
hast
done
much
woors●…e
,
who
for
a
trifle
canst
be
angrie
with
thy
brother
:
but
if
the
other
be
thy
greatest
care
,
that
thy
seruant
should
knowe
God
,
and
doe
the
duetie
which
he
requireth
at
his
hand
,
then
art
thou
blessed
in
thine
anger
,
and
thy
●…luding
woordes
,
are
as
a
sweete
oyntment
(
as
Dauid
saith
)
that
shall
not
breake
his
head
.
In
the
wordes
following
:
Was
it
not
with
those
that
sinned
,
whose
bodies
fel
in
the
wildernesse
?
The
Apostle
here
sheweth
,
first
,
why
God
was
angrie
with
them
,
then
what
punishment
he
laid
vpon
them
:
the
cause
of
his
anger
was
their
sinne
:
wherin
we
see
,
there
is
no
calamitie
commeth
to
the
wicked
but
for
their
sinne
,
and
all
the
chasticements
of
God
,
which
come
vpon
them
,
are
to
admonish
them
of
their
euill
,
that
they
might
turne
vnto
the
Lord
:
so
when
the
sinnes
of
Israel
were
high
desperate
,
and
past
hope
of
amendment
,
the
Lord
sayth
:
He
wil
melt
them
,
&
trie
them
:
for
what
should
he
do
else
for
the
daughter
of
my
people
:
So
,
long
before
when
their
fathers
were
as
●…uil
,
&
had
all
fallen
away
from
God
,
&
were
not
amended
by
punishment
,
the
Lord
sayth
by
his
prophet
:
Wherfore
should
you
be
smitten
any
more
:
seeing
you
fall
So
Saint
Paule
in
al
his
hatred
and
enuious
persecutions
,
Lord
what
wilt
thou
that
I
should
die
?
These
examples
are
set
out
vnto
vs
,
which
be
so
great
sinners
,
that
we
should
not
despaire
in
our
afflictions
,
but
turne
vnto
the
lord
,
who
offereth
mercie
vnto
vs
:
&
for
our
sinnes
,
be
they
neuer
so
great
,
yet
the
righteousnes
of
our
sauiour
Christ
is
greater
:
let
vs
onely
beleeue
,
and
they
are
abolished
.
Nowe
,
as
we
knowe
,
the
afflictions
of
the
wicked
are
for
their
sinnes
,
and
that
when
they
be
chasticed
,
they
be
called
to
repentance
:
so
also
,
we
must
remember
,
that
many
occasions
are
,
why
God
somtime
chasticeth
his
sainctes
,
though
their
sinnes
are
all
forgiuen
and
forgotten
:
for
besides
this
,
that
we
should
turne
vnto
the
Lorde
,
many
other
benefites
are
also
in
our
troubles
:
for
in
them
our
faith
is
tried
,
that
it
is
accepted
of
God
:
and
therefore
Peter
calleth
affliction
,
the
triall
of
our
faith
:
for
though
we
ought
all
to
haue
a
ful
purpose
,
in
wealth
&
wo
,
to
cleaue
vnto
the
Lorde
:
yet
experience
bringeth
boldnesse
,
that
our
faith
in
deede
is
strong
,
and
fayleth
not
.
We
trust
that
we
would
not
forgett
God
,
in
the
day
of
prosperitie
:
but
the
prince
and
noble
man
,
who
are
full
of
peace
,
they
knowe
whether
their
heartes
be
knitt
vnto
God
in
loue
and
obedience
,
which
all
honour
and
glorie
cannot
shake
.
We
trust
we
would
not
murmur
in
aduersitie
,
but
Iob
and
Lazarus
,
and
men
so
farre
oppressed
with
miserie
,
they
know
how
strong
their
hope
is
to
endure
the
crosse
.
We
may
reioyce
in
the
persuasion
of
our
minde
,
and
our
faith
that
feareth
not
,
at
the
remembrance
of
the
euill
day
,
is
wel
pleasing
before
God
:
but
they
may
glorie
more
in
the
triall
of
their
worke
,
who
haue
had
experience
of
euil
,
and
fainted
not
:
and
,
they
may
more
boldely
sing
the
song
of
victorie
,
that
they
glorie
in
affliction
,
knowing
that
affliction
hath
wrought
patience
,
&
patience
experience
,
&
experience
hope
,
and
their
hope
shal
neuer
be
confounded
.
This
I
adde
,
that
we
might
knowe
,
though
afflictions
be
to
the
amendement
of
our
sinnes
,
yet
alwayes
the
Lord
respecteth
not
this
,
but
by
afflictions
doth
giue
vs
greater
glorie
,
and
therefore
let
vs
not
faint
in
them
,
nor
be
discouraged
.
The
second
thing
I
saide
we
shoulde
marke
in
this
verse
,
is
,
what
punishment
God
brought
vpon
them
,
that
is
,
that
their
bodies
fel
in
the
wildernesse
:
this
punishment
Sainct
Paule
also
expressly
noteth
in
the
tenth
of
the
first
to
the
Corinthians
,
&
therefore
is
well
to
be
wayed
of
vs
▪
whiche
so
oft
is
set
Blessed
be
the
Lord
God
of
Israel
for
euer
and
euer
,
and
let
all
people
say
Amen
:
praise
ye
the
Lord.
If
Sainct
Paule
applie
this
,
to
make
it
our
instruction
,
that
we
shoulde
feare
,
and
flee
farre
from
the
like
sinnes
:
if
the
propher
Dauid
in
the
remembrance
of
these
so
many
,
and
so
righteous
iudgements
,
do
so
earnestly
prouoke
vs
,
to
prayse
the
Lorde
in
all
his
noble
actes
,
and
to
shewe
foorth
his
praises
,
and
to
runne
vnder
the
protection
of
his
hand
,
to
be
saued
from
our
enimies
:
why
should
wee
lightly
let
goe
these
admonitions
,
and
not
rather
,
with
faithfull
hearts
,
see
what
great
things
the
Lord
hath
done
,
and
consecrate
our selues
,
to
do
his
will
,
who
is
the
God
of
glorie
:
if
we
doe
not
,
what
hope
can
wee
haue
to
escape
his
iudgements
?
He
that
spared
not
his
owne
people
,
the
children
of
Abraham
,
the
naturall
plants
,
which
he
had
planted
:
howe
should
he
spare
vs
,
that
were
straungers
from
his
couenant
,
and
wilde
oliue
braunches
,
which
contrarie
to
our
nature
,
are
by
his
loue
graffed
into
the
naturall
oliue
tree
?
Let
vs
therefore
beware
by
their
harmes
:
and
the
great
iudgements
,
which
God
hath
executed
in
our
eyes
,
let
them
make
vs
feare
before
him
,
and
walke
with
reuerence
in
his
ordinaunces
and
wayes
.
It
followeth
nowe
in
the
Apostle
:
Towhom
sware
he
,
that
they
should
not
enter
into
his
rest
:
was
it
not
to
those
that
obeyed
not
?
This
is
but
a
repetition
of
the
other
wordes
of
the
prophet
,
all
to
one
purpose
,
that
by
a
double
testimonie
,
as
it
were
,
wee
might
haue
sure
hope
,
that
the
punishments
of
God
shall
not
come
,
if
our
rebellion
do
not
pull
it
downe
vppon
vs
:
for
the
promises
of
God
are
for
euer
true
,
that
at
what
Now
in
the
latter
end
he
saith
further
:
And
we
see
that
they
could
not
enter
for
their
●…liefe
:
in
these
wordes
concluding
what
is
the
roote
and
founteine
of
all
disobedience
in
vs
,
and
that
is
vnbeliefe
,
infidelitie
,
a
heart
that
can
not
giue
full
credite
to
all
the
threatnings
and
promises
of
God
:
of
this
by
occasion
of
the
Apostles
woordes
I
spake
vnto
you
in
the
former
Lecture
,
now
that
the
Apostle
repeateth
it
,
we
may
be
sure
as
Paule
sayth
:
as
it
was
not
grieuous
vnto
him
to
tell
vs
the
same
thinge
often
:
so
it
is
for
our
saftie
often
to
heare
it
:
and
therfore
I
say
vnto
you
as
I
sayd
before
:
let
there
bee
in
none
of
you
an
euil
heart
of
vnbeliefe
,
for
hence
is
the
prouocation
to
all
euill
.
Bring
a
faithful
heart
which
with
an
assured
assent
,
shall
receiue
the
woord
that
is
preached
vnto
thee
,
and
thou
art
armed
with
a
stronge
shielde
which
shall
quench
all
the
fierie
dar●…es
of
the
diuel
.
No
man
can
see
what
are
the
threateninges
of
Hell
fire
,
whiche
is
not
quenched
,
but
hee
will
abhorre
his
sinnes
more
then
hee
abhorreth
anie
death
,
and
flee
from
them
,
least
they
should
bringe
him
to
so
great
condemnation
:
let
vs
then
be
armed
that
the
darts
of
infidelitie
do
not
wound
vs
,
and
all
the
sho●…
of
other
temptations
they
shal
scarce
strike
through
our
eyelids
:
true
it
is
,
that
our
flesh
is
weak
,
but
an
armour
of
proofe
bringes
it
strong
defence
:
so
we
may
be
easily
●…educed
with
the
〈◊〉
dec●…it
of
sinne
,
but
a
liuely
faith
wil
sone
lighten
our
eyes
,
that
we
shall
not
sleape
in
death
.
Though
the
world
be
full
of
all
euil
concupiscence
:
yet
,
This
is
the
victorie
that
euer
commeth
the
world
,
euen
our
●…th
.
And
see
I
beeseech
thee
,
iudge
of
the
first
sinne
of
our
first
parents
This
(
dearely
beloued
)
the
Apostle
heere
doeth
teach
vs
,
a
blessed
lesson
if
we
can
happily
learne
it
,
and
in
which
we
shal
be
saued
foreuer
more
,
and
all
our
enimies
shal
be
our
footestoole
.
And
the
Lorde
graunt
for
his
Christes
sake
,
that
we
may
be
made
riche
in
all
knowledge
of
his
will
,
and
abounde
in
a
great
measure
of
faith
,
that
we
may
cleaue
vnseparablie
vnto
God
,
and
vnremouablie
to
be
ioyned
as
chaste
virgines
,
with
a
pure
faith
,
vnto
his
Sonne
Christe
.
And
let
vs
pray
,
&c.
The
eyghteenth
Lecture
vpon
the
1.
&
2.
verses
of
the
fourth
Chapter
.
1
LET
vs
feare
therfore
,
least
at
any
time
by
forsaking
the
promise
of
entering
into
his
rest
,
any
of
you
shoulde
seeme
to
be
depriued
.
2
For
vnto
vs
was
the
Gospel
preached
,
as
also
vnto
them
,
but
the
word
that
they
heard
,
profited
not
them
,
because
it
was
not
mixed
with
faith
in
those
that
hearde
it
.
YOV
haue
hearde
two
especiall
poinctes
,
in
whiche
the
Apostle
doth
amplifie
this
exhortation
alledged
out
of
the
prophet
:
To
d●…r
,
if
you
heare
his
voice
harden
not
your
heartes
,
&c.
The
first
was
,
that
he
saith
:
To
day
:
therefore
we
ought
not
to
foreslowe
the
time
of
our
calling
,
but
take
the
occasion
&
opportunitie
,
while
it
is
offered
.
Say
not
vnto
the
Lorde
,
when
he
knocketh
:
〈◊〉
and
come
againe
another
time
:
for
thou
knowest
not
whether
he
will
returne
or
not
.
Seeke
him
therfore
where
he
may
be
found
,
and
call
vnto
him
while
he
is
neere
at
hand
.
The
seconde
pointe
,
the
Apostle
stoode
vp
on
:
was
,
that
,
If
we
heare
his
voice
,
we
should
not
harden
our
hearts
:
teaching
vs
,
that
onely
by
faith
wee
shoulde
bee
fruitefull
hearers
.
And
if
infidelitie
beare
rule
in
our
heartes
,
all
preaching
and
teaching
is
in
vaine
,
and
the
voyce
of
Christe
can
bee
vnto
vs
,
but
a
sauour
of
death
,
vnto
deathe
:
therefore
,
when
wee
heare
him
speake
,
let
vs
faithfully
receiue
the
Gospell
of
saluation
at
his
mouth
,
or
at
the
mouth
of
his
minister
,
knowing
he
is
our
onely
prophet
,
giuen
of
God
vnto
vs
:
of
this
the
apostle
now
concludeth
in
the
first
of
this
chapter
:
Let
vs
feare
therefore
least
at
any
time
this
promise
of
entring
into
his
rest
,
being
forsaken
,
any
of
you
may
seeme
to
be
depriued
:
by
this
conclusion
yet
once
againe
exhorting
them
,
that
they
would
not
neglect
their
onely
prophet
calling
them
,
&
so
at
last
be
frustrate
of
their
vaine
hope
.
Let
vs
heere
lay
together
these
sayings
of
the
Apostle
:
in
the
beginning
of
the
second
chapter
,
when
he
had
proued
our
sauiour
Christe
to
bee
God
,
he
saith
:
Wherefore
my
brethren
,
we
must
carefully
hearken
to
the
things
we
heare
,
least
we
fall
away
as
water
.
In
the
beginning
of
the
thirde
chapter
,
when
hee
proued
him
to
be
man
also
,
like
vnto
vs
,
except
sinne
,
he
addeth
:
Therfore
my
brethren
,
partakers
of
the
heauenvly
calling
,
consider
the
Apostle
and
highe
Priest
of
our
profession
Iesus
Christ
:
After
againe
,
when
hee
had
proued
our
sauiour
Christ
to
be
our
only
and
faithful
Prophet
,
he
confirmeth
his
doctrine
by
the
woorde
of
the
prophet
,
alledging
this
exhortation
out
of
him
:
To
day
if
you
wil
heare
his
voice
,
harden
not
your
harts
,
&c.
Againe
,
applying
these
woordes
of
the
Prophet
,
he
saith
:
See
my
brethren
that
there
be
not
in
any
of
you
an
euill
heart
of
vnbeliefe
.
Now
,
heere
againe
,
as
a
conclusion
:
Let
vs
feare
lest
this
promise
of
entring
into
his
rest
,
beeing
forsaken
,
we
should
seeme
to
be
depriued
:
And
as
though
all
this
were
not
inough
,
in
the
eleuenth
verse
after
,
he
sayth
:
Let
vs
therfore
be
diligent
to
enter
into
that
rest
,
that
no
man
fall
into
the
euil
example
of
disobedience
.
And
yet
againe
in
the
end
of
this
chapter
:
Seeing
wee
haue
a
greate
highe
Priest
that
hath
pearced
the
heauens
,
euen
Iesus
Christ
the
sonne
of
God
,
let
vs
hold
fast
our
profession
,
&c.
What
shall
wee
thinke
of
all
this
?
what
meane
these
often
exhortations
?
surely
(
dearelie
beloued
)
nothing
else
,
but
that
wee
bee
dull
of
hearing
,
and
exceeding
harde
to
learne
:
for
tell
mee
,
notwithstanding
this
exhortation
so
often
made
,
are
there
not
(
●…rowe
you
)
many
among
vs
,
which
yet
regarde
it
not
?
yea
,
and
yet
if
againe
,
and
againe
hee
should
crie
vnto
vs
,
would
wee
all
obey
his
voice
?
wee
would
,
if
wee
were
wise
:
but
foolishnesse
is
so
wrapped
vp
in
our
heartes
,
that
I
am
affraide
,
all
the
exhortations
,
not
onelie
here
made
by
the
Apostle
,
but
all
other
that
haue
bene
made
vnto
vs
thirtie
,
fourtie
,
fiftie
,
threescore
yeeres
,
haue
not
yet
taught
vs
all
that
be
heere
this
day
,
with
singlenesse
of
heart
and
with
synceritie
to
loue
the
Lord
:
and
is
it
then
any
maruell
though
the
Apostle
hauing
compassion
on
his
brethrens
ignoraunce
,
doe
this
often
exhorte
them
in
one
thing
?
and
if
wee
be
weake
,
subiect
to
the
same
infirmities
that
they
were
,
let
vs
think
it
is
necessarie
for
vs
.
Only
I
beseeche
you
take
heede
,
that
seeing
God
hath
this
mercie
vppon
vs
,
which
he
had
vppon
our
fathers
,
that
his
word
is
thus
vnto
vs
:
Precept
vpon
precept
,
precept
vpon
precept
:
let
not
vs
be
againe
as
they
were
,
that
notwithstanding
Now
touching
these
wordes
of
the
Apostle
,
that
he
saith
:
let
vs
feare
,
that
wee
lose
not
this
rest
promised
vs
,
we
must
not
take
it
,
as
though
the
:
Apostle
taught
that
the
elect
should
feare
,
as
though
they
might
fall
from
their
hope
:
or
that
their
election
were
not
sure
:
for
you
haue
heard
before
,
howe
hee
saide
,
We
must
hold
the
reioycing
of
our
hope
,
with
all
assurance
and
constancie
vnto
the
end
:
but
heere
wee
muste
consider
to
whome
the
Apostle
speaketh
,
that
is
,
to
such
as
are
farre
off
from
a
true
fayth
,
which
haue
shewed
no
great
regarde
to
the
voice
of
the
Lorde
Iesu
,
whiche
are
yet
in
many
tentations
of
sinne
,
doubtful
to
be
carried
away
with
the
deceites
of
it
.
As
if
at
this
day
the
apostle
should
preach
,
when
we
see
so
many
worldly
minded
men
,
so
few
hungering
and
thrusting
for
heauenlie
things
,
in
this
case
,
and
to
suche
people
(
considering
their
outwarde
woorkes
)
the
Apostle
sayth
let
vs
feare
,
as
in
deede
there
is
iust
cause
of
feare
:
for
when
there
is
scarce
in
vs
anie
zeale
of
God
,
scarce
any
loue
of
righteousnes
,
but
all
our
thoughts
doe
wander
in
worldlie
vanitie
:
if
in
this
case
we
should
boast
of
our
faith
,
were
it
not
good
to
byd
vs
feare
,
to
take
heede
that
we
be
not
deceiued
?
and
what
is
this
against
the
assuraunce
of
the
faythful
,
that
the
Apostle
biddeth
them
which
are
not
yet
called
in
holinesse
,
to
feare
,
lest
they
be
deceiued
in
their
vaine
hope
?
If
it
be
heere
sayd
:
the
Apostle
includeth
also
him selfe
,
and
therefore
this
feare
is
also
in
the
most
godlie
:
I
deny
not
,
but
in
other
places
of
scripture
,
feare
is
commended
vnto
the
most
godlie
:
but
the
cause
So
when
we
are
bid
to
feare
,
it
is
as
when
wee
are
byd
to
watch
,
to
be
sober
,
to
stand
with
our
loynes
gyrded
,
to
haue
before
vs
the
wayes
of
God
with
reuerence
and
obedience
,
it
forbiddeth
presumptuous
and
vaine
boasting
of
saluation
,
when
the
glorious
and
fearefull
name
,
The
Lord
thy
God
,
is
not
regarded
of
thee
.
So
,
when
Saint
Paule
commendeth
our
faith
,
he
addeth
:
Be
not
yet
high
minded
but
feare
:
and
Iob
sayth
:
If
I
haue
done
righteously
,
I
will
not
lift
vp
my
head
.
With
feare
(
saith
he
)
and
trembling
make
an
end
of
your
owne
saluation
:
commending
lowlinesse
,
and
humblenesse
I
was
among
you
in
weakenesse
,
and
in
feare
,
and
in
muche
death
▪
nor
any
creature
should
separate
him
from
the
loue
of
God
.
And
this
the
Apostle
,
euen
in
this
place
,
teacheth
,
when
hee
addeth
:
Leaste
anie
of
you
seeme
〈◊〉
〈◊〉
depriued
.
For
(
in
deede
)
he
is
not
depriued
,
or
●…rustrate
of
any
hope
,
who
neuer
had
hope
:
but
it
seemeth
so
to
some
,
because
he
would
talke
of
hope
.
No
more
can
any
man
fall
,
who
neuer
stoode
:
yet
because
it
appeareth
so
,
Sainct
Paule
sayth
:
He
that
seemeth
to
stande
,
let
him
take
heede
hee
fall
not
.
It
is
moste
certeine
,
Hope
maketh
not
ashamed
:
but
They
went
out
from
vs
,
but
they
were
not
of
vs
:
for
,
if
they
had
beene
of
vs
,
they
should
haue
●…arried
with
vs
.
This
I
say
,
that
you
may
know
how
to
answere
the
enimies
of
oure
fayth
,
who
▪
woulde
haue
vs
still
to
doubt
,
and
neuer
to
be
sure
of
Gods
promises
:
when
they
obiecte
vnto
vs
these
places
of
feare
,
we
may
aunswer
them
,
that
our
feare
is
our
humilitie
and
casting
away
of
pride
:
our
feare
is
our
reuerende
care
to
walke
in
the
wayes
of
God
:
if
they
feare
any
other
feare
,
wee
will
not
feare
with
them
▪
For
God
hath
not
giuen
vnto
vs
the
spirite
of
feare
againe
vnto
bondage
,
but
he
hath
giuen
vs
the
spirit
of
adoption
,
by
which
we
crie
,
Abba
,
Father
.
This
is
oure
blessinge
,
whiche
wee
haue
of
GOD
,
and
in
whiche
,
wee
shoulde
alwayes
reioyce
.
I
graunt
,
wee
do
not
here
obey
God
,
as
wee
shoulde
:
for
who
is
hee
that
sinneth
not
?
Wee
feare
many
times
,
and
Gods
dearest
children
are
most
tempted
:
so
that
they
are
brought
sometime
euen
to
hell
gates
:
but
this
we
confesse
,
is
our
infirmitie
,
the
trueth
of
Gods
promises
ought
to
haue
greater
faith
within
vs
:
but
it
is
necessarie
we
should
feele
our
sinnes
,
that
we
might
be
humbled
,
and
we
must
die
in
our selues
,
that
we
may
reigne
throughe
the
victorie
which
Christ
hath
gotten
:
and
in
al
our
weakenesse
we
will
still
confesse
,
that
we
may
not
,
nor
ought
not
thus
to
feare
,
but
muche
rather
to
reioyce
in
the
Lorde
,
and
alwayes
reioyce
.
Nowe
,
it
followeth
in
the
Apostle
:
For
vnto
vs
hath
the
Gospel
bene
preached
,
as
wel
as
vnto
them
,
but
the
word
that
they
heard
profited
not
them
,
because
it
was
not
mixed
with
faith
,
in
those
that
heard
it
.
In
these
wordes
the
Apostle
sheweth
the
cause
,
why
he
hathe
thus
applied
the
prophets
exhortation
vnto
vs
:
because
vnto
vs
nowe
the
same
Gospell
is
preached
,
which
was
preached
vnto
them
:
and
if
we
be
vnfaithfull
,
howe
should
wee
escape
,
but
bee
partakers
of
the
same
punishmentes
?
This
place
is
well
to
be
marked
,
which
teacheth
vs
,
that
the
same
saluation
is
now
preached
,
whiche
was
preached
before
to
all
Patriarches
and
Prophets
:
in
whiche
wee
knowe
there
hathe
beene
but
one
way
of
saluation
,
from
the
beginning
of
the
worlde
:
for
then
this
was
promised
,
whiche
is
nowe
perfourmed
:
The
seede
of
the
woman
shoulde
breake
the
head
of
the
serpent
:
from
whiche
promise
made
,
there
was
neuer
but
one
faith
of
Gods
electe
,
Iesus
Christ
yesterday
and
to
day
:
he
is
the
same
,
world
without-end
.
And
this
doctrine
is
not
new
,
but
the
Prophets
and
Pat●…arches
knew
it
with
vs
,
and
they
all
beleeued
the
Catholique
church
and
communion
of
Sainctes
,
euen
as
this
day
we
do
▪
Saint
Peter
saith
:
That
it
was
reuealed
vnto
the
prophets
,
that
not
vnto
them selues
,
but
vnto
vs
they
ministred
those
things
,
which
now
are
preched
vnto
vs
.
And
the
Prophet
Esay
,
in
the
14.
chapter
,
sheweth
,
howe
God
called
out
all
nations
,
as
it
were
to
dispute
I
the
Lord
,
I
am
the
first
,
and
with
the
l●…ste
,
I
am
the
same
:
expressely
teaching
;
that
his
people
of
Israel
had
the
sa●…e
saluation
,
whiche
Abraham
had
:
and
Abraham
the
same
which
all
nations
and
countries
euer
shall
haue
:
one
sauing
health
of
all
,
euen
as
God
is
for
ever
vnchaungeable
.
So
Sainct
Paule
,
making
comparison
betweene
vs
,
and
the
people
of
Israel
,
of
whome
,
here
the
Apostle
speaketh
,
he
saith
:
They
eate
all
the
same
spirituall
meat
,
&
drank
all
the
same
spirituall
drink
:
for
they
did
drinke
of
the
rock
which
followed
them
,
and
the
rock
was
Christe
.
And
not
onely
this
one
saluation
is
vnto
all
:
but
this
also
,
onely
Christ
hath
beene
euer
the
Prophet
and
minister
to
declare
that
vnto
the
disobedient
What
shall
wee
say
or
thinke
,
of
so
manie
childishe
toyes
,
and
foolishe
fancies
,
as
wee
haue
seene
of
late
,
when
men
will
attribute
saluation
vnto
them
?
When
our
owne
woorkes
haue
this
honour
giuen
them
?
When
Holie
water
,
Belles
,
Candles
,
Crosses
,
Palme
bowes
,
Agnus deies
,
the
beginning
of
Saint
Iohns
Gospel
hanging
aboute
your
necke
:
when
to
these
thinges
we
attribute
power
against
the
diuel
,
whom
Christe
vanquished
onely
vppon
his
crosse
,
what
name
shal
wee
giue
these
beggerly
thinges
?
When
pilgrimages
,
fastinges
,
visiting
of
mens
tumbes
,
kissing
of
reliques
,
purchasing
of
Masses
:
when
these
things
are
exalted
and
said
to
purge
our
sinnes
,
what
shal
we
cal
them
?
what
drunkennes
,
what
witchings
,
what
madnesse
,
what
brutish
astonishment
hath
couered
our
spirits
,
that
we
should
beleue
such
things
(
what
strange
illusions
and
sleights
of
Satan
,
haue
hid
our
vnderstandings
,
that
we
should
know
nothing
?
The
ceremonies
ordeined
of
God
himselfe
,
the
sacramentes
of
his
eternall
testament
,
they
are
but
helpes
of
our
infirmities
,
to
leade
vs
vnto
Chr●…ste
:
from
whom
when
you
shal
separate
them
,
they
are
no
more
Gods
holie
sacramentes
,
but
beggerly
elementes
,
and
our
owne
fansies
,
and
fonde
immaginations
,
which
are
contrarie
to
Christe
,
euen
from
our
cradle
,
to
exalt
them
thus
,
what
is
it
,
but
a
proude
liking
of
our
owne
presumption
.
This
is
a
cleare
proofe
,
that
in
nothinge
is
saluation
but
in
Christe
alone
:
and
that
one
saluation
hath
beene
from
euer
,
whyle
these
outwarde
thinges
haue
had
manye
chaunges
And
againe
,
in
that
Christe
was
then
the
prophet
,
we
are
sure
the
patriarches
and
forefathers
did
not
worship
God
after
their
owne
will
and
deuice
,
but
onely
as
the
spirite
of
Christe
did
teache
them
:
from
which
testimonie
of
spirite
,
when
they
fell
away
,
all
their
religion
was
reiected
:
for
onely
in
Christ
,
God
was
also
well
pleased
:
so
that
,
thoughe
they
had
no
lawe
written
,
yet
were
they
taught
of
God
,
and
his
sonne
was
their
scholemaister
,
to
lead
them
in
al
trueth
,
reuealing
his
will
vnto
them
,
euer
by
such
meanes
as
best
pleased
him
:
and
after
,
when
God
wrote
his
lawe
,
he
wrote
this
also
as
a
decree
for
them
to
holde
euer
,
that
they
should
neuer
adde
nor
take
away
,
but
do
onely
what
they
were
commaunded
:
and
much
more
now
in
these
last
dayes
,
in
which
our
Sauiour
Christe
hath
appeared
vnto
vs
in
our
owne
nature
,
man
like
vnto
vs
,
vppon
whome
we
sawe
the
holie
Ghost
to
come
downe
,
and
God
him selfe
hath
sealed
him
,
in
making
manifest
the
owne
glorie
,
speaking
out
of
his
cloude
:
This
is
my
beloued
sonne
:
heare
him
:
much
more
(
I
say
)
we
ought
now
only
to
heare
his
voice
,
because
now
more
clearly
than
euer
before
,
he
hath
reuealed
all
the
counsell
of
God
vnto
vs
:
but
nowe
,
the
diuel
hath
beene
no
lesse
enuious
against
the
saluation
of
man
,
then
he
hath
beene
before
:
now
also
he
hath
made
some
to
set
forth
the
imaginations
of
their
owne
hearts
,
and
hath
bewitched
many
to
followe
their
damnable
wayes
,
by
whom
the
way
of
truth
is
blasphemed
,
and
for
their
owne
traditions
sake
,
he
hath
made
the
woorde
of
the
Lorde
Iesu
of
none
effecte
.
This
worke
hath
he
wrought
in
all
the
Papacie
,
yet
we
cannot
or
wil
not
se
his
rebellious
doings
:
Christ
kingdom
is
not
of
this
world
:
yet
hath
he
taught
them
to
make
their
Bishops
Princes
,
and
hathe
giuen
them
power
ouer
life
and
goods
:
Christ
saith
,
The
princes
of
the
nations
beare
rule
ouer
them
:
but
it
shal
not
be
so
among
you
:
yet
hath
he
made
his
firste
begotten
sonne
to
weare
a
triple
crowne
,
and
al
the
kinges
of
the
nations
to
come
kisse
his
feete
.
So
Christe
hath
It
followeth
now
in
the
Apostle
:
But
the
worde
that
they
heard
prof●…ed
them
not
▪
because
it
was
not
mingled
with
faith
to
those
that
heard
it
.
As
before
the
Apostle
concluded
,
repeating
againe
his
exhortation
:
so
in
this
verse
,
he
repeateth
the
cause
,
why
they
profited
not
by
the
word
of
exhortation
,
that
wee
againe
hearing
the
cause
of
our
sinne
,
should
be
made
more
wise
,
to
take
heede
of
it
:
&
the
cause
was
their
infidelitie
,
because
saith
he
:
The
word
was
not
mingled
vnto
them
with
faith
:
the
word
of
God
preached
,
is
as
a
cup
offered
vnto
vs
,
of
which
we
must
drinke
whether
we
wil
or
no
:
&
one
way
,
it
is
made
vnto
vs
,
a
cup
of
the
water
of
life
:
another
way
,
a
cup
of
destruction
,
and
such
a
liquor
,
as
is
of
death
vnto
death
:
euen
as
saith
or
infidelitie
is
brought
vnto
it
,
so
it
is
a
cup
of
life
or
death
.
In
this
similitude
,
the
Apostle
speaketh
thus
:
The
word
was
not
mingled
to
them
with
faith
.
As
men
that
loue
to
sit
at
the
tauerne
,
do
mingle
their
drink
with
spices
,
or
their
wine
with
sugre
:
so
we
in
that
most
blessed
tauerne
,
in
which
the
worde
of
God
is
offered
vs
to
drinke
,
we
must
mingle
it
with
the
sweete
spice
of
faith
,
and
it
is
a
cup
of
eternall
life
vnto
vs
:
otherwise
,
if
we
be
vnsaithfull
,
we
haue
lost
our
blessing
,
and
are
fallen
from
the
hope
of
life
.
Christ
,
who
is
the
head
corner
stone
,
in
whom
the
building
doth
stande
,
he
is
nowe
to
vs
a
stone
of
offence
,
at
which
we
haue
stumbled
&
are
fallen
downe
,
because
we
haue
not
receiued
his
worde
,
with
faith
.
It
is
true
,
the
gospel
is
the
power
of
God
,
to
saue
man
,
but
yet
to
saue
the
man
that
doth
beleue
,
whether
he
be
Iewe
or
Gentile
:
&
here
we
see
,
how
God
hath
ioyned
vnseparablie
,
his
word
&
our
faith
:
wherfore
it
is
also
called
:
the
word
of
faith
:
neither
is
it
possible
to
be
faithful
without
the
knowledge
of
the
word
:
neither
is
any
knowledge
of
the
worde
profitable
,
but
beeing
mingled
with
faith
.
This
(
dearly
beloued
)
is
no
obscure
doctrine
,
that
you
should
not
vnderstand
it
:
neither
is
it
taught
vs
in
ambiguous
wordes
,
that
ye
can
doubt
of
it
,
but
it
is
plaine
&
plainely
taught
:
that
if
we
wil
be
saued
by
Iesu
Christe
,
his
worde
must
be
mingled
to
vs
with
fayth
:
if
wee
be
of
the
newe
testament
,
&
belong
vnto
this
couenant
which
is
made
in
Christ
,
to
the
forgiuenesse
of
our
sinnes
,
then
we
beleeue
the
word
that
is
preached
,
and
the
lawes
of
God
are
written
in
our
heartes
.
And
this
S.
Paule
setteth
The
power
of
God
to
saue
all
that
do
beleue
,
do
you
heare
this
?
and
do
you
vnderstand
it
?
tell
me
then
,
what
think
you
of
that
religion
,
where
this
preaching
of
And
what
(
I
say
)
will
you
think
of
suche
a
people
?
or
what
religion
haue
they
?
doeth
not
the
Apostle
say
true
:
there
is
no
saluation
but
by
beleuing
the
worde
,
as
it
is
preached
vnto
vs
?
and
doe
they
say
true
,
that
the
Masse
purgeth
our
sinnes
▪
the
prieste
forgiueth
them
?
&
the
masse
is
in
latine
,
the
priestes
ignorant
,
the
people
are
led
with
vaine
imaginations
:
no
faith
,
no
worde
is
in
all
their
doeing
?
but
it
is
no
maruel
though
some
men
be
robbed
of
their
harts
,
and
beleeue
all
the
illusions
of
Sathan
:
for
how
can
a
man
beleeue
the
trueth
,
except
the
spirit
of
God
be
in
him
?
Pharaoh
was
not
taught
by
all
the
woonders
the
Moses
wrought
in
Aegypt
.
The
Iewes
were
not
the
wiser
for
all
the
miracles
whiche
Christe
wrought
before
them
.
If
such
thinges
haue
happened
in
the
daies
before
vs
,
though
now
the
Apostles
and
prophets
do
all
cry
.
Without
faith
in
the
Gospel
preached
,
you
can
neuer
be
saued
:
Ignoraunce
is
abhomination
before
God
:
and
yet
the
Pope
who
taketh
the
word
from
vs
,
teacheth
vs
no
faithe
,
couereth
vs
with
blindnes
,
prayseth
ignorance
in
our
hearing
:
if
we
embrace
him
,
follow
him
,
loue
him
,
honour
him
,
as
Pharaoh
did
Iannes
and
Iambres
,
or
as
the
Iewes
did
Annas
and
Caiphas
,
let
vs
not
maruel
,
no
new
thing
hath
happened
in
our
dayes
.
The
Lord
hath
not
lightened
their
mindes
,
&
what
wisdome
can
be
in
them
?
but
we
will
leaue
them
to
him
,
who
is
iust
and
mercifull
:
and
let
vs
pray
,
that
his
woorde
may
be
alwayes
mingled
vnto
vs
with
fayth
,
that
in
this
greate
darknesse
of
the
worlde
,
we
may
see
light
.
One
thing
else
wee
may
heere
marke
,
that
it
is
said
:
the
word
did
not
proofit
them
,
because
it
was
not
●…ngled
with
faith
:
wherby
we
know
it
is
only
faith
that
com
mendeth
vs
vnto
God
,
without
which
the
woorde
is
in
vaine
,
the
presence
of
Christ
is
in
vaine
,
to
be
his
brother
,
sister
,
mother
,
al
is
in
vaine
:
nothing
but
faith
carrieth
vs
with
boldnes
into
his
presence
.
Manie
singular
proofes
of
this
our
Sauiour
,
Christ
sheweth
in
many
places
,
when
a
woman
crieth
vnto
him
:
Blessed
is
the
wombe
that
bare
thee
,
&
the
pappes
that
gaue
thee
suck
.
Our
sauiour
Christ
answereth
:
nay
rather
,
blessed
are
they
that
heare
the
word
of
God
,
&
kepe
it
.
When
some
saide
vnto
him
:
Beholde
thy
mother
and
thy
brethren
would
speake
vnto
thee
:
he
answered
again
:
He
that
doth
the
wil
of
my
heauenvly
father
,
he
is
my
brother
&
my
mother
.
In
another
place
,
when
controuersie
was
,
how
we
should
haue
life
&
saluation
through
him
,
he
saith
to
his
disciples
:
The
fleshe
profiteth
nothing
,
it
is
the
spirit
that
quickeneth
:
noting
in
al
this
,
that
not
his
This
maketh
vs
acceptable
,
&
without
this
it
is
vnpossible
to
please
him
:
this
the
Apostle
teacheth
vs
here
,
when
he
saith
:
For
this
cause
,
the
word
profited
them
not
,
because
it
was
not
mingled
vnto
them
with
faith
:
for
only
faith
doth
all
,
apprehendeth
all
,
ouercommeth
all
,
and
the
gates
of
hell
shall
not
in
the
ende
preuaile
against
it
:
and
the
Lorde
increase
this
faith
in
vs
.
And
let
vs
pray
,
&c.
The
nineteenth
Lecture
,
vppon
the
3.
4.
5.
6.
7.
8.
9.
&
10.
verses
.
3
For
we
whiche
haue
beleeued
,
do
enter
into
rest
,
as
he
said
to
the
other
.
As
I
haue
sworne
in
my
wrath
,
if
they
shall
enter
into
my
rest
:
although
the
works
were
finished
from
the
foundation
of
the
world
.
4
For
he
spake
in
a
certein
place
of
the
seuenth
day
on
this
wise
:
And
God
did
rest
the
seuenth
day
from
all
his
works
.
5
And
in
this
place
againe
▪
if
they
shall
enter
into
my
rest
.
6
Seeing
therfore
it
remaineth
,
that
some
must
enter
therinto
,
and
they
to
whom
it
was
first
preached
,
entered
not
therein
for
vnbeleefes
sake
.
7
Againe
,
he
appointed
in
Dauid
a
certein
day
,
by
To
day
,
after
so
long
a
time
▪
saying
,
as
it
is
said
:
this
day
,
if
ye
heare
his
voice
,
harden
not
your
heartes
.
8
For
if
Iesus
had
giuen
them
rest
,
then
woulde
he
not
after
this
haue
spoken
of
another
day
.
9
There
remaineth
therefore
a
rest
to
the
people
of
God
.
10
For
he
that
is
entred
into
his
rest
,
hath
also
c●…assed
from
his
owne
workes
,
as
God
did
from
his
.
THIS
Scripture
,
whiche
nowe
I
haue
read
vnto
you
,
I
must
needes
confesse
,
to
mee
it
seemeth
yet
somewhat
obscure
,
neither
hathe
God
so
reuealed
it
vnto
mee
,
that
I
dare
boldly
pronounce
,
this
it
is
:
but
,
submitting
my selfe
to
any
better
interpretation
,
which
shal
be
shewed
of
other
,
according
to
that
whiche
God
hath
giuen
me
:
so
I
will
shewe
you
what
I
think
moste
likely
,
and
so
muche
the
more
boldely
I
will
shew
you
mine
opinion
,
because
,
by
the
grace
of
God
,
I
wil
speake
nothing
,
but
agreeable
to
all
which
the
Apostle
before
hath
most
plainly
taught
vs
.
You
knowe
,
howe
earnestly
hee
hath
exhorted
vs
to
harken
vnto
Christ
:
what
fault
especially
shal
make
vs
neglect
it
,
and
that
is
infidelstie
:
what
great
peril
we
haue
in
this
sinne
,
&
that
it
:
We
shall
not
enter
into
his
rest
.
Nowe
,
he
teacheth
and
addeth
sure
arguments
to
his
doctrine
,
howe
wee
shall
auoide
so
great
punishment
,
and
so
great
sinne
,
and
how
we
shal
be
obedient
vnto
Christ
:
and
that
is
,
by
faith
,
an
humble
acknowledgement
of
him
to
be
our
Prophet
,
and
a
constant
beleeuing
of
all
his
trueth
.
This
doctrine
firste
hee
setteth
downe
,
in
these
woordes
:
For
we
enter
into
his
rest
that
doe
beleeue
.
This
he
proueth
first
,
by
the
manifest
text
afore
alledged
:
for
it
was
said
:
To
whom
I
sware
in
mine
anger
,
that
they
should
not
enter
into
my
rest
:
meaning
the
vnbeleeuing
and
vnfaithful
:
therfore
wee
that
are
beleeuing
and
faithfull
,
wee
shall
inherite
that
reste
.
This
I
think
to
be
the
meaning
of
these
words
folowing
:
As
it
is
said
:
to
whom
I
sware
in
my
wrath
,
that
they
should
not
enter
into
my
reste
.
Nowe
,
because
the
Apostle
hath
reasoned
long
and
much
,
out
of
this
place
of
the
Prophet
,
and
will
yet
reason
longer
,
he
wisely
foreseeth
,
what
might
bee
heere
aunswered
of
the
Iewes
▪
that
this
place
is
of
the
people
of
Israel
,
meant
of
their
entraunce
into
the
lande
of
Canaan
,
vnder
condition
of
obedience
of
the
law
of
Moses
,
and
therefore
rather
teacheth
them
to
keepe
stil
those
ordinances
,
then
to
change
them
for
new
,
&
follow
this
Iesus
,
of
whomethey
haue
not
heard
before
.
This
cogitation
might
easilie
arise
,
and
they
might
soone
be
so
persuaded
,
that
the
prophet
spake
of
the
present
time
:
now
therfore
,
in
the
words
following
,
the
Apostle
taketh
away
this
offence
and
doubt
,
teaching
,
that
not
vnto
them
onelie
,
but
to
vs
also
it
was
spoken
,
and
with
this
caution
proueth
with
other
arguments
the
former
doctrine
:
that
by
faith
grounded
in
our
prophet
Iesu
Christ
,
we
shall
enter
into
his
rest
.
And
he
saith
thus
:
Especially
seeing
his
woorkes
were
finished
from
the
foundation
of
the
worlde
.
The
woorde
which
is
heere
commonly
translated
,
although
I
english
it
thus
:
Especially
seeing
:
which
I
doe
because
the
sence
wel
agreeth
,
and
I
knowe
nothing
to
the
contrarie
but
the
word
may
well
beare
it
:
so
nowe
touching
the
obiection
before
made
,
the
Apostle
aunswereth
thus
:
Neither
can
this
bee
ment
of
the
rest
of
the
land
of
Canaan
,
in
obeying
the
lawe
of
Moses
:
for
when
neither
the
law
was
yet
giuen
,
neither
the
land
once
promised
,
yet
then
was
this
reste
of
the
Lord
,
into
which
his
people
did
enter
:
for
the
scripture
saith
,
euen
at
the
beginning
:
The
Lord
rested
the
seuenth
day
from
all
his
workes
.
Now
this
obiection
thus
beeing
confuted
,
there
is
also
in
these
woordes
,
the
seconde
reason
for
proofe
of
this
doctrine
before
taught
,
that
they
enter
into
the
Lords
rest
which
doe
beleeue
:
and
the
reason
is
this
.
Seeing
God
finished
his
woorkes
,
streight
from
the
foundation
of
the
worlde
,
so
that
then
he
was
said
to
rest
the
seuenth
day
,
men
entred
not
into
that
rest
,
by
the
obseruation
of
the
lawe
of
Moses
,
which
was
not
giuen
,
nor
by
any
woorkes
of
fleshe
,
whiche
were
euer
vnprofitable
:
but
it
is
cleare
then
wee
entred
by
fayth
:
according
to
this
which
is
written
:
To
day
if
you
heare
his
voice
,
harden
not
your
harts
:
this
argument
is
plaine
in
these
words
:
Especially
seeing
his
works
were
finished
from
the
foundation
of
the
world
for
he
saith
in
a
certeine
place
of
the
seuenth
day
thus
:
and
God
rested
in
the
seuenth
day
from
al
his
workes
:
but
of
this
argument
,
we
wil
speake
again
in
the
ninth
verse
.
Heere
the
Apostle
may
seeme
to
some
of
vs
,
to
reason
not
verie
stronglie
:
for
how
proueth
he
that
it
is
one
rest
of
which
it
is
saide
,
ye
shall
not
enter
into
my
rest
:
and
againe
,
the
Lord
rested
the
seuenth
day
:
for
the
one
semeth
to
be
of
God
alone
,
the
other
a
figuratiue
promise
set
out
vnto
vs
:
but
this
doubt
is
soone
taken
away
:
for
when
it
was
sayd
God
rested
the
seuenth
day
:
was
it
not
also
said
:
he
blessed
the
seuenth
day
and
h●…lowed
it
:
whiche
is
,
he
appointed
it
to
this
holy
exercise
,
that
man
should
leaue
off
his
other
thoughts
,
and
consider
the
power
and
wisdome
and
goodnesse
of
God
in
all
his
creatures
,
wheron
after
he
gaue
his
law
writen
:
Remember
thou
keepe
holie
the
sabboth
day
,
six
daies
shalt
thou
labour
but
the
seuenth
.
&
c
,
by
which
it
was
plaine
,
that
this
reste
was
the
same
,
vnto
whiche
they
were
after
called
:
and
thus
we
see
the
Apostles
words
,
how
apte
they
be
to
his
purpose
:
It
followeth
now
:
And
in
this
place
againe
,
if
they
shall
enter
into
my
rest
.
In
these
words
the
Apostle
teacheth
,
that
this
is
also
the
same
rest
which
the
first
was
:
where
we
see
that
the
rest
of
the
land
of
Canaan
,
was
,
that
they
should
there
enioy
peace
,
and
in
his
holie
place
praise
God
day
&
night
,
who
had
deliuered
them
out
of
the
cruel
bondage
of
Aegypt
,
&
from
all
hurt
of
the
great
&
terrible
wildernesse
:
in
steade
of
which
,
he
had
giuen
them
a
moste
pleasaunt
countrie
,
that
flowed
with
milke
and
honie
.
Now
vpon
the
warrant
of
all
this
trueth
,
that
one
rest
hath
bene
from
the
beginning
,
though
the
name
may
bee
often
named
in
sundrie
respects
,
as
first
,
it
was
so
called
,
because
God
rested
from
his
workes
:
againe
,
because
the
people
entred
into
a
peaceable
land
,
in
stede
of
a
perilous
desert
:
so
vpon
other
occasions
,
this
name
of
rest
is
named
,
but
all
in
one
spirituall
sense
,
that
is
now
a
ceassing
from
our
owne
works
,
to
do
the
workes
of
God
,
and
after
this
to
dwell
in
the
peace
and
rest
of
his
glorie
for
euer
:
therfore
,
where
promise
of
entrance
into
his
rest
is
,
it
is
a
promise
made
vnto
all
,
and
of
all
ages
:
vpon
this
(
I
say
)
the
Apostle
saith
further
:
Seeing
therefore
it
remaineth
that
some
must
enter
therinto
,
&
they
to
whome
it
was
first
preached
entred
not
because
of
their
vnbelief
,
againe
,
he
appointed
in
Dauid
a
certeine
day
,
by
to
day
,
saying
after
so
long
time
,
as
it
is
alredy
alledged
to
day
if
you
if
you
wil
heare
his
voice
,
harden
not
your
harts
:
in
all
these
words
,
he
concludeth
as
he
taught
before
,
that
seing
this
rest
hath
ben
euer
set
out
,
to
our
first
fathers
,
to
the
people
of
Israel
,
yet
they
entred
not
for
vnbelief
seeing
it
can
not
be
,
but
some
must
needes
enter
,
for
the
graces
of
God
must
needes
be
enioyed
,
therefore
in
Dauid
it
is
againe
said
:
To
day
if
you
wil
heare
his
voice
,
that
it
might
be
knowen
,
that
we
which
do
beleeue
shall
enter
into
his
rest
.
So
in
these
two
verses
,
is
the
conclusion
of
the
two
former
arguments
:
to
proue
,
that
only
by
fayth
,
we
shall
enter
in
to
his
rest
.
And
this
I
take
to
be
the
naturall
meaning
of
these
wordes
in
the
3.
4.
5.
6.
and
7.
verse
.
It
followeth
in
the
8.
verse
:
For
if
Iesus
had
giuen
them
rest
he
would
not
haue
spoken
of
any
other
rest
after
.
These
woordes
proue
by
an
other
reason
,
that
the
former
prophecie
is
not
ment
of
the
land
of
Canaan
,
according
to
the
obiection
before
spoken
of
:
&
his
reason
is
this
.
Iosua
led
them
into
the
lande
of
Canaan
,
a
great
many
yeares
before
the
Prophete
Dauid
made
this
exhortation
:
if
therefore
it
had
bene
ment
of
that
land
,
to
what
purpose
did
Dauid
speak
thus
so
long
after
?
could
it
be
threatned
vnto
them
,
they
should
not
enter
into
that
rest
,
into
which
they
had
alreadie
entred
,
and
dwelt
there
foure
hundreth
yeares
?
Vppon
this
reason
he
concludeth
in
the
ninth
verse
:
Therfore
,
there
remaineth
yet
a
rest
vnto
the
people
of
God
.
In
the
tenth
verse
,
he
sheweth
at
the
last
,
what
this
rest
is
:
that
wee
should
no
longer
walke
in
our
will
,
but
resigne
our selues
ouer
to
the
obedience
of
the
will
of
God
,
euen
as
wee
looke
to
enter
at
the
last
,
into
that
rest
and
dwelling
place
,
which
is
in
heauen
,
not
in
earth
,
&
which
God
had
pitched
and
not
man
,
in
these
words
:
for
he
that
hath
entred
into
his
himselfe
hath
also
rested
from
his
owne
woorkes
,
euen
as
God
rested
also
from
his
.
Thus
I
haue
plainely
as
I
coulde
,
shewed
you
the
whole
meaning
of
all
these
wordes
whiche
I
haue
read
together
vnto
you
:
and
I
haue
the
fewer
thinges
seuerally
to
note
vnto
you
in
them
,
because
,
as
you
haue
heard
the
wordes
were
most
of
them
mentioned
before
:
&
as
occasion
was
,
then
I
spake
of
them
more
at
large
vnto
you
:
onely
of
the
other
thinges
,
whiche
before
the
Apostle
spake
not
of
,
I
will
note
vnto
you
what
I
think
necessarie
.
In
the
thirde
verse
,
I
tolde
you
howe
the
Apostle
taught
vs
,
that
this
rest
,
to
whiche
we
bee
called
,
was
the
rest
of
God
from
the
beginning
:
because
from
the
beginning
,
it
was
saide
,
God
rested
the
seuenth
day
:
what
we
should
learne
in
this
,
we
may
plainely
see
the
commaundement
:
Kepe
holie
the
Sabboth
day
:
For
that
day
was
instituted
for
this
cause
:
because
then
God
rested
from
his
woorkes
,
and
in
that
day
a
rest
is
commaunded
vnto
vs
,
that
in
it
we
should
do
no
manner
of
worke
:
and
why
(
dearely
beloued
)
shall
we
rest
?
God
is
not
pleased
with
idlenesse
,
he
wil
not
haue
vs
like
the
idle
men
that
at
the
ix
.
houre
of
the
day
,
stande
still
idle
in
the
market
:
but
God
commaundeth
vs
to
keepe
that
day
holie
vnto
him
,
which
is
to
serue
him
in
it
,
and
not
our selues
.
Nowe
,
seeinge
in
this
daye
wee
muste
glorifie
God
,
and
rest
from
our
owne
woorkes
,
to
consider
his
woorkes
,
from
which
in
this
They
are
the
wisdome
of
God
,
in
which
we
should
knowe
God
,
and
in
them
the
inuisible
thinges
of
God
,
that
is
,
his
eternall
power
&
Godhead
that
we
should
knowe
him
and
glorifie
him
,
and
giue
thankes
vnto
him
.
So
we
read
in
the
booke
of
Iob
:
when
Eliphas
would
persuade
Iob
to
the
feare
and
reuerence
of
Gods
maiestie
,
he
biddeth
him
beholde
the
starres
,
how
high
they
are
.
The
prophet
Esay
,
when
he
will
assure
the
Let
the
sinners
be
consumed
out
of
the
earth
:
&
the
wicked
till
there
be
no
more
.
O
my
soule
praise
thou
the
Lord
praise
ye
the
Lord
:
If
wee
by
these
Giue
vs
this
day
our
daily
bread
.
If
God
haue
giuen
vs
pouertie
,
colde
,
nakednes
,
&
much
affliction
,
let
vs
think
with
our selues
:
How
good
is
God
vnto
vs
euen
in
these
days
of
calamitie
?
for
hath
he
not
made
vs
like
his
only
begotten
sonne
,
a
man
despised
in
the
world
,
&
of
smal
account
,
who
had
experience
of
all
our
sorrowe
&
griefe
,
that
we
againe
carrying
his
image
,
might
die
with
him
,
that
we
might
also
reigne
with
him
in
the
due
time
which
he
hath
appointed
:
againe
,
let
me
see
this
also
in
my
pouertie
&
affliction
:
God
hath
by
this
meanes
prepared
me
so
,
that
whatsoeuer
is
done
vnto
me
,
God
will
impute
it
as
done
vnto
himselfe
:
whosoeuer
shal
mocke
or
dispise
my
life
,
he
reprocheth
god
that
thus
hath
made
me
Nowe
,
touching
this
woorde
whereof
we
haue
heard
so
much
,
that
is
,
the
rest
of
God
:
we
must
marke
how
the
scripture
vseth
it
:
sometime
for
the
trueth
,
which
is
euer
one
:
somtime
for
the
figures
,
whiche
haue
beene
diuerse
.
The
true
and
perfecte
rest
is
that
which
is
now
begonne
in
vs
,
the
resting
from
our
owne
workes
,
that
is
,
our
dyinge
vnto
sinne
,
&
the
crucifying
of
the
olde
man
,
that
wee
may
giue
ouer
our
bodies
vnto
the
Lord
,
to
be
seruants
of
righteousnesse
,
and
that
onely
his
spirite
may
reigne
in
vs
,
that
as
Paule
saith
,
it
be
not
nowe
we
The
figures
of
this
rest
(
as
I
saide
)
haue
beene
diuerse
.
The
first
figure
was
the
rest
of
the
sabboth
day
,
called
our
rest
,
because
wee
were
without
bodily
labour
,
only
in
spirituall
exercise
,
to
consider
the
works
of
God
,
his
greatnesse
,
and
power
,
and
goodnesse
,
&
therby
to
learne
with
al
our
harts
to
serue
him
,
&
to
glorifie
him
as
our
only
god
:
so
that
al
the
seuenth
day
longe
,
while
the
sunne
shined
,
it
preached
vnto
the
people
,
that
they
should
ceasse
from
sinne
,
and
serue
God
,
die
vnto
the
world
and
liue
in
him
.
An other
figure
of
this
spirituall
rest
,
was
the
lande
of
Canaan
,
called
their
rest
,
because
they
ceassed
from
the
fearefull
trauell
of
the
solitarie
wildernesse
,
and
from
feare
of
enimies
which
alwayes
rose
againste
them
:
&
from
their
bondage
before
in
Egypt
,
now
inhabiting
a
quiet
countrie
full
of
all
fruit
and
pleasure
:
and
their
spirituall
exercise
in
this
rest
,
was
,
to
see
from
what
miseries
God
had
deliuered
them
,
what
blessings
he
had
giuen
them
,
howe
mightilie
he
saued
them
from
al
hurt
of
man
and
beast
,
and
euerie
creature
:
and
therfore
now
,
in
a
holy
rest
and
quietnesse
,
to
be
thankful
vnto
him
,
to
serue
him
,
to
trust
in
him
,
to
rest
vnder
the
shadow
of
his
wings
.
An other
figure
of
this
rest
,
was
also
the
temple
,
of
whiche
it
was
said
:
This
is
my
rest
for
euer
:
here
wil
I
dwel
,
that
in
those
dayes
his
rest
should
be
glorious
:
this
is
This
is
(
saith
he
)
the
othe
which
he
sware
to
our
father
A
braham
.
that
he
would
graunt
,
vnto
vs
:
that
we
beeing
deliuered
out
of
the
handes
of
our
enimies
,
might
serue
him
without
feare
,
in
holines
&
righteousnes
,
al
the
dayes
of
our
life
:
and
this
rest
hath
in
it
,
as
Paul
saith
,
a
pure
heart
,
that
is
,
vn●…ed
&
constant
loue
:
a
sincere
saith
,
that
is
,
holy
and
true
religion
and
,
a
good
corscience
:
that
is
,
peace
toward
God
through
Iesus
Christ
:
and
these
properties
of
our
rest
(
deerely
beloued
)
mark
them
wel
,
that
we
may
knowe
the
place
,
where
we
dwell
in
peace
:
and
lest
we
thinke
foolishly
,
that
we
are
at
rest
,
when
yet
we
are
tossed
in
the
tempestuous
sea
:
our
religion
must
be
pure
and
vntouched
,
from
the
curious
and
entising
fancies
of
Philosophie
,
from
traditions
and
decrees
of
men
,
from
superstition
of
Touch
not
,
tast
not
&c.
if
counsels
,
and
fathers
,
whiche
are
diuerse
,
and
daily
renued
,
do
lead
vs
with
their
sundrie
indgments
:
what
rest
is
in
my
religion
,
if
thus
I
muste
walke
vncerteinly
?
It
was
said
of
the
first
rest
:
What
I
commaund
thee
,
do
that
onely
:
this
rest
is
nowe
abundantly
confirmed
vnto
vs
,
more
amplie
than
before
,
as
Christe
is
greater
then
Moses
:
and
how
then
do
we
seeke
after
any
instruction
,
but
onely
after
the
word
of
Christe
alone
.
Againe
,
seeing
in
our
rest
is
vnfeigned
loue
,
contention
and
strife
,
&
quarels
are
cast
out
:
how
do
we
say
,
we
are
entred
into
our
rest
,
when
this
dissention
is
among
vs
,
one
with
another
:
let
vs
looke
vnto
it
wel
,
to
whom
it
belongeth
.
It
is
a
greuous
thing
to
trouble
the
peace
of
the
church
:
so
is
it
a
greuous
thing
to
see
trueth
lye
hidden
,
or
despised
:
therfore
iudge
not
you
rashly
,
nor
condemne
any
mans
worke
before
it
be
tried
.
We
are
called
vnto
a
rest
,
and
let
vs
nourish
our
peace
:
who
soeuer
fall
out
with
vs
,
let
vs
not
fall
out
with
them
,
but
let
vs
seeke
the
truethe
in
loue
,
and
so
shall
be
built
vp
the
decayed
places
of
Sion
:
and
to
our selues
euery
one
of
vs
this
I
say
,
yet
not
I
,
but
Saint
Iohn
,
That
He
that
loueth
his
brother
he
hath
no
offence
in
him
whereat
another
should
fall
:
&
therfore
,
in
any
controuersies
Nowe
,
one
worde
more
touching
this
rest
:
the
seuenth
day
is
called
the
Lordes
rest
:
the
land
of
Canaan
,
is
called
his
rest
:
the
temple
,
his
rest
:
the
Gospell
,
his
rest
:
yet
were
not
all
these
his
rest
,
but
figures
and
presentations
of
it
:
as
times
,
places
,
meanes
,
by
whiche
we
should
rest
in
him
:
yet
had
they
the
name
of
the
rest
,
as
things
liuely
presenting
the
rest
vnto
vs
,
&
in
whiche
we
enioyed
the
spirituall
rest
:
&
thus
it
is
in
all
sacraments
,
because
they
present
vnto
vs
Gods
graces
,
and
his
holy
spirite
worketh
in
the
ministerie
of
them
,
the
more
to
assure
our
faith
:
they
are
also
named
by
the
thinges
which
they
present
vnto
vs
.
Now
touching
the
sabboth
day
which
is
here
mentioned
,
you
see
,
from
the
beginninge
it
was
a
figure
of
our
spirituall
rest
in
Christ
:
so
that
as
al
figures
in
him
haue
ceassed
&
are
complete
:
so
the
obseruation
of
that
seuenth
day
hath
also
ceassed
,
and
the
trueth
of
it
must
shewe
it selfe
,
which
is
,
that
not
the
seuenth
day
,
but
all
the
days
of
our
life
,
our
thoughtes
should
be
with
God
,
and
our
workes
to
his
glorie
:
and
thus
the
olde
Sabboth
was
ceremoniall
,
and
is
now
abrogate
,
euen
as
you
see
:
for
that
Sabboth
,
is
now
our
saturday
,
in
which
we
lawfully
occupie
our selues
,
in
all
honest
labour
of
our
calling
.
An other
end
of
that
Sabboth
was
according
to
the
manners
of
men
,
necessarie
for
them
then
,
and
now
necessarie
for
vs
:
and
that
was
,
that
thei
might
haue
a
time
,
to
meet
together
,
to
worship
God
in
the
congregation
,
to
make
publique
prayers
,
vse
his
sacramentes
for
strengthening
their
faith
,
heare
his
law
,
and
his
prophets
,
that
they
might
learne
his
iudgments
,
and
edifie
one
another
in
the
knowledg
of
God
:
this
end
of
the
Sabboth
must
needs
be
perpetuall
,
as
long
as
our
weaknesse
needeth
mutuall
helpe
,
and
as
long
as
it
is
meete
we
should
openlie
serue
the
Lord
:
to
this
end
the
commaundement
is
stil
read
vnto
vs
,
Remember
thou
keepe
holie
the
Sabboth
day
:
which
now
is
our
sunday
ordeined
by
the
apostls
examples
,
that
the
superstition
of
the
Iewish
Sabboth
should
be
taken
away
,
and
kept
holie
,
that
thus
we
should
occupie
our selues
in
that
day
:
otherwise
the
olde
Sabboth
can
possiblie
be
kepte
of
vs
,
no
other
way
,
but
as
the
Apostle
here
teacheth
vs
in
the
tenth
verse
,
that
as
we
see
God
rested
in
it
,
from
all
his
works
:
so
we
in
all
our
life
must
rest
from
our
own
woorkes
,
that
is
,
wee
must
rest
from
our
care
or
regarde
of
the
flesh
,
to
accomplish
the
desires
of
it
:
but
as
we
are
bought
with
a
price
,
so
wee
muste
yeelde
our selues
seruants
vnto
our
Lord
,
and
offer
vp
our selues
a
holie
&
liuely
sacrifice
to
doe
his
will
:
and
thus
farre
of
this
text
.
Now
,
let
vs
pray
&c.
¶
The
xx
.
Lecture
,
vpon
the
11.
12.
and
13.
verses
.
11
Let
vs
studie
therefore
to
enter
into
that
rest
,
lest
any
man
fall
after
the
same
example
of
disobedience
.
12
For
the
word
of
God
is
liuely
and
mightie
in
operation
,
&
sharper
than
any
two
edged
sword
,
&
entreth
through
,
euen
vnto
the
diuiding
a
sunder
of
the
soule
&
the
spirit
,
and
of
the
ioyntes
and
the
marrowe
,
and
is
a
discerner
of
the
thoughtes
and
the
intents
of
the
heart
.
13
Neither
is
there
any
creature
,
which
is
not
manifest
in
his
sight
:
but
all
things
are
naked
and
open
vnto
his
eyes
with
whome
he
hath
to
doe
.
IN
this
eleuenth
verse
,
the
Apostle
maketh
his
last
proofe
of
Christe
to
be
our
prophet
,
because
y●●…ce
of
this
word
of
God
agreed
●…t
but
with
the
maiestie
of
his
person
,
and
so
entreth
into
〈◊〉
〈◊〉
description
of
the
vertue
&
power
of
this
word
,
making
earnest
exhortation
,
that
wee
would
vse
the
great
benefite
of
it
,
and
therefore
hee
saith
first
:
Let
vs
therfore
studie
to
enter
:
that
is
,
let
vs
labour
,
let
vs
be
careful
,
let
vs
giue
all
indeuour
,
let
vs
care
&
trauell
that
we
may
enter
:
thus
shaking
off
al
sluggish
dulnesse
,
&
quickening
them
from
heauinesse
of
spirite
,
as
vnto
a
thing
of
great
weight
,
he
calleth
vs
with
great
care
and
studie
to
giue
our selues
vnto
it
.
And
heere
,
in
this
word
,
Let
vs
studie
,
we
haue
a
plain
interpretation
of
that
he
said
in
the
first
verse
:
let
vs
feare
:
for
the
whole
verses
,
that
and
this
,
as
you
may
see
,
haue
one
and
the
same
meaning
:
there
hee
saith
:
Let
vs
feare
,
lest
forsaking
the
promised
rest
,
we
seme
to
be
fr●…strate
.
that
is
,
lest
by
such
vnfaithfulnes
as
was
in
them
,
wee
also
make
the
promise
to
vs
in
vaine
:
here
he
saith
:
Let
vs
studie
to
enter
into
this
rest
,
least
wee
fall
into
their
example
of
vnfaithfulnesse
:
thus
the
exhortation
beeing
all
one
,
it
is
manifest
,
that
this
worde
,
Let
vs
feare
,
which
he
vsed
first
,
hath
the
meaning
of
this
word
Let
vs
studie
,
which
he
vseth
now
:
so
that
this
is
(
as
I
told
you
then
)
the
feare
of
gods
children
,
a
careful
studie
&
in
deuour
to
walk
faithfully
before
God
.
And
an
other
good
lesson
we
may
here
learne
:
sith
the
Apostle
saith
,
let
vs
studie
:
it
is
plain
we
ought
not
to
nourish
in
vs
(
as
the
manner
of
the
world
is
)
a
carelesse
securitie
,
to
speake
and
think
of
our
hope
in
God
with
a
secure
mind
,
as
if
we
cared
not
greatlie
for
it
,
or
longed
not
much
after
it
:
such
a
carelesse
minde
is
altogether
vnmeete
for
the
profession
of
the
gospel
of
Christ
:
and
it
is
a
thing
that
we
do
all
vnderstand
,
none
can
excuse
him selfe
by
ignorance
:
we
know
the
fault
by
the
tryall
of
our
owne
hart
,
when
we
think
of
God
and
his
heauenly
kingdome
,
what
parte
and
fellowship
we
haue
in
it
,
wee
can
tel
how
our
heartes
are
then
affected
:
if
it
bee
our
ioy
,
our
comforte
,
our
consolation
:
if
it
drawe
our
delight
and
studie
after
it
,
then
are
we
children
of
that
kingdome
,
then
we
obey
this
calling
of
the
Apostle
which
is
here
:
Let
vs
studie
to
enter
into
this
rest
:
but
if
we
can
think
or
speake
of
the
kingdome
of
heauen
,
as
wee
would
speake
of
farre
countries
,
for
talke
sake
,
to
heare
what
is
sayde
of
them
,
but
without
any
care
whether
we
see
them
or
no
:
then
we
are
seduced
with
the
deceit
of
sinne
,
and
this
exhortation
of
the
Apostle
is
made
in
vaine
vnto
vs
.
And
let
vs
not
here
deceiue
our selues
to
think
,
wee
haue
our
cares
for
the
life
to
come
,
when
wee
haue
no
care
at
all
for
it
:
our
nature
is
here
verie
blind
,
&
beleeueth
easilie
her
owne
vaine
fancie
:
not
onely
Scribes
and
Phariseis
,
and
suche
frowarde
sinners
,
doe
presume
much
of
their
owne
righteousnesse
,
&
glorie
in
them selues
,
but
euen
Gods
good
people
are
soone
beguiled
with
selfe-loue
:
the
Corinthians
talked
much
that
they
were
wise
,
that
they
were
spirituall
Let
vs
studie
to
enter
into
his
rest
:
and
thus
is
this
exhortation
ended
,
made
out
of
the
woordes
of
the
Prophet
:
To
day
if
you
will
heare
his
voice
,
harden
not
your
hearts
,
&c.
It
followeth
now
.
For
the
word
of
God
is
liuely
&
mightie
in
operation
,
and
sharper
then
any
two
edged
swoord
,
and
entreth
through
,
euen
to
the
diuiding
asunder
of
the
soule
&
the
spirit
,
and
of
the
ioynts
&
of
the
marrow
,
and
is
a
discerner
of
the
thoughtes
and
the
intents
of
the
heart
,
neither
is
there
any
creature
which
is
not
manifest
in
his
sight
,
but
all
things
are
naked
&
open
vnto
his
eyes
,
with
whom
we
haue
to
doe
.
In
these
wordes
,
the
Apostle
setteth
out
the
nature
of
the
worde
of
God
vnto
vs
,
vppon
what
occasion
,
wee
may
easily
see
:
he
hath
taught
that
Christe
is
our
onely
Prophet
,
and
we
haue
no
other
schoolemaister
to
teach
vs
,
and
instruct
vs
in
the
wayes
of
God
:
he
hath
also
earnestly
exhorted
vs
to
heare
his
voice
,
and
faithfully
to
harken
vnto
him
,
lest
we
fall
into
the
condemnation
of
others
,
who
haue
bene
despisers
afore
vs
,
and
whose
iudgement
we
should
not
escape
:
for
the
word
of
God
woundeth
,
euen
into
the
soule
of
the
sinner
:
thus
hee
commeth
to
this
description
of
the
strength
and
force
of
Gods
word
,
as
may
appeare
by
his
owne
woordes
going
before
,
lest
we
fall
into
the
same
example
of
disobedience
:
thus
prouing
it
that
we
cannot
escape
,
because
the
word
is
so
strong
and
mightie
.
And
this
doctrine
of
the
Apostle
,
let
it
this
day
be
our
instruction
,
if
we
do
beleeue
:
or
if
we
think
the
Apostle
saith
true
,
that
the
word
of
God
hathe
so
greate
power
in
it
,
let
vs
regarde
it
,
let
vs
giue
our
feare
,
our
reuerence
,
our
obedience
vnto
it
:
for
how
great
a
sinne
must
it
needes
bee
,
to
despise
a
thing
that
is
so
precious
?
and
howe
great
peril
is
there
in
it
,
to
prouoke
a
thing
against
vs
whiche
is
so
strong
?
If
it
were
but
the
roaring
of
a
beare
or
Lion
,
it
would
make
any
of
vs
affraid
,
yet
could
it
but
only
pearce
into
our
eares
:
if
it
be
but
the
voice
of
thunder
,
it
seemeth
to
make
the
verie
earth
to
shake
,
yet
is
it
but
a
bodily
sound
,
and
the
spirite
heareth
it
not
a
whitt
:
what
then
?
When
he
speaketh
whome
the
marrow
within
our
bones
doth
heare
,
how
truly
saith
the
prophete
of
him
,
his
voice
shaketh
not
only
the
sea
,
and
the
drie
land
,
but
the
verie
heauens
also
?
and
can
we
haue
yet
any
excuse
,
vallie
shal
be
filled
,
and
euery
Mounteine
and
hill
shall
bee
brought
lowe
:
crooked
things
shal
be
made
streight
,
&
the
rough
wayes
shal
be
made
smoothe
,
and
all
flesh
shall
see
the
saluation
of
God
:
meaning
hereby
that
all
offences
and
stumbling
blockes
should
bee
taken
away
:
no
power
in
the
worlde
should
be
so
greate
,
which
should
not
giue
place
to
this
word
,
whiche
is
the
power
of
God
to
saue
all
that
doe
beleeue
.
The
scriptures
are
ful
of
suche
testimonies
of
the
nature
and
strength
of
Gods
worde
,
to
teache
vs
bothe
to
feare
before
it
,
and
to
humble
our selues
,
for
it
wil
preuaile
:
and
also
to
try
our
heartes
,
that
it
may
haue
in
vs
,
a
good
and
profitable
work
,
rather
to
renue
vs
in
the
spirit
,
then
to
harden
vs
in
the
deceits
of
sinne
:
but
let
vs
now
come
to
the
words
of
the
Apostle
,
&
examine
them
in
all
their
proper
meaning
.
It
is
said
first
,
The
word
of
God
is
liuing
,
which
propertie
may
be
atttributed
to
the
worde
of
God
,
in
diuerse
respects
:
first
in
respect
of
vs
,
because
it
quikneth
vs
into
a
spirituall
life
,
and
without
it
we
are
in
darknesse
&
in
the
shadow
of
death
:
therfore
it
is
a
liuing
word
,
and
the
seede
of
our
new
birth
.
So
Sainct
In
Christ
Iesu
I
haue
begotten
you
through
the
gospel
.
And
S.
Iohn
sayth
:
Of
his
owne
wil
hath
he
begotten
vs
with
the
word
of
life
:
expreslie
calling
it
the
liuing
worde
,
or
the
worde
of
life
,
An other
cause
yet
there
is
,
why
the
worde
of
God
is
called
,
Liuing
:
and
this
cause
moste
agreeable
to
this
place
:
That
is
,
because
it
enteret●…
with
power
into
euerie
part
of
vs
:
so
that
,
as
our
life
is
dispersed
into
euerie
parte
,
and
we
feele
it
,
both
in
griefe
and
pleasure
:
euen
so
,
the
vertue
of
the
woord
of
God
pearceth
into
euerie
member
,
to
bruise
(
as
the
prophet
saith
)
the
verie
bones
,
or
to
fill
them
with
marrow
and
fatnesse
:
this
sense
is
plaine
,
and
agreeable
to
al
the
words
following
,
and
in
this
same
meaning
Solomon
calleth
it
also
:
A
liuing
worde
:
as
his
words
are
plaine
:
The
light
of
the
Lord
is
the
breath
of
man
,
&
it
sercheth
al
the
bowels
of
the
bellie
:
where
also
word
,
light
:
because
it
shineth
in
mans
heart
as
in
a
darke
place
,
and
trieth
out
all
the
secrets
of
his
thoughtes
:
in
this
meaning
heere
,
the
word
is
called
liuelie
,
as
I
tolde
you
before
,
the
more
to
stir
them
vp
,
not
to
neglect
so
high
a
prophet
as
the
sonne
of
God
,
whose
worde
came
with
maiestie
and
power
vnto
them
.
The
second
title
heere
attributed
to
the
worde
is
,
that
It
is
mightie
in
operation
:
meaning
that
it
hathe
in
it
,
force
and
vertue
able
to
subdue
all
enimes
,
and
bringe
vs
in
obedience
vnto
Christe
:
this
vertue
of
the
woorde
,
Sainct
Paule
notablie
setteth
out
to
the
Corinthians
,
magnifying
his
Apostleshippe
by
this
means
:
Our
weapons
(
saith
he
)
are
stronge
by
the
power
of
God
,
〈◊〉
cast
downe
holds
,
wherwith
we
ouerthrow
imaginations
,
&
euerie
high
thing
that
is
exalted
against
the
knowledge
of
God
,
&
bring
into
captiuitie
,
euery
thought
to
the
obedience
of
Christ
,
&
haue
readie
vengeance
against
al
disobedience
:
howsoeuer
a
man
magnifie
him selfe
,
or
a
man
exalt
himselfe
,
in
whiche
arrogancie
of
spirite
he
seemeth
(
as
it
were
)
buried
in
sinne
,
and
his
heart
hardened
against
the
grace
of
God
,
yet
let
him
heare
this
word
,
and
let
it
oft
fall
into
his
eares
,
for
it
is
as
a
hammer
,
which
breaketh
the
stone
in
peeces
,
and
is
able
in
the
power
of
God
to
mollifie
his
heart
:
or
,
if
the
sinner
be
suncken
downe
so
deepe
,
that
he
will
not
rise
,
it
will
crushe
him
down
deeper
,
that
he
may
perishe
in
his
sinne
:
and
so
God
saith
to
his
Prophet
Ieremie
:
I
will
put
my
wordes
into
thy
mouth
,
and
it
shal
be
as
fire
,
&
this
people
shal
be
as
wood
,
and
it
shal
deuour
them
.
And
this
is
it
Saint
Paule
expressely
witnesseth
,
to
be
the
onely
meanes
to
glorifie
God
,
to
preache
the
trueth
of
his
word
vnto
all
:
for
so
(
saith
he
)
we
are
alwayes
a
sweete
smelling
If
they
had
stand
in
my
counsell
,
and
had
declared
my
wordes
to
my
people
:
then
they
should
haue
turned
them
from
their
euill
way
,
&
from
the
wickednesse
of
their
owne
inuentions
:
a
plaine
testimonie
why
our
preachings
are
vnprofitable
to
the
people
,
euen
because
we
speake
in
our
owne
fansies
,
and
vse
exhortations
of
our
owne
heade
.
And
againe
,
in
the
prophet
Malachie
,
the
Lord
declareth
what
couenant
he
made
with
Leuie
,
and
how
he
promised
to
blesse
his
labours
in
the
teaching
of
his
people
:
The
Lawe
of
truth
(
saith
he
)
was
in
his
mouth
,
and
there
was
no
iniquitie
founde
in
his
lipps
:
he
walked
with
mee
in
peace
and
equitie
,
and
did
turne
manie
away
from
their
sinnes
.
Can
any
thinge
be
spoken
playner
?
Hold
fast
the
word
of
God
,
committe
the
fruite
of
thy
work
to
the
strength
of
it
,
and
thou
shalt
finde
it
as
is
here
said
,
mightie
in
operation
:
and
thou
shalt
conuert
manie
sinners
.
Let
them
tell
me
nowe
,
all
that
haue
eares
to
heare
,
what
madnesse
is
it
,
to
fil
the
peoples
eares
with
vnknowen
tales
,
and
sweete
wordes
,
in
which
is
nothing
but
a
deceitfull
sound
,
&
leaue
the
word
of
God
,
mightie
in
working
,
to
conuert
their
soules
?
And
,
you
(
dearely
beloued
)
who
delight
in
such
vanitie
,
and
make
the
preacher
transgresse
for
your
fansies
sake
,
let
me
but
reason
with
you
,
as
S.
Paule
reasoned
with
the
Galathians
.
Tel
me
whether
by
such
tales
,
or
by
hearing
the
word
of
God
,
haue
you
receiued
the
spirite
?
that
is
,
wherby
were
you
conuerted
from
your
vanitie
vnto
the
liuing
God
?
was
it
the
worde
of
truethe
,
or
else
Gentile
stories
that
wrought
this
vertue
in
you
?
and
are
you
so
foolish
,
that
when
you
haue
begun
in
the
spirit
,
you
wil
now
go
forwarde
in
the
flesh
?
Let
vs
leaue
then
this
greate
abuse
:
bothe
you
,
to
turne
away
your
eyes
to
follie
,
and
the
preacher
to
vse
the
pulpit
like
a
Philosophers
chaire
.
We
may
alledge
sometime
a
storie
or
prophane
sentence
,
I
denie
it
not
,
but
then
it
is
good
doing
it
,
when
the
remembring
of
the
saying
bringeth
necessarilie
into
memorie
the
worde
of
God
also
,
for
which
it
was
alledged
,
and
giueth
light
vnto
it
,
for
a
more
cleare
declaration
of
the
truth
:
yet
,
when
the
story
is
told
and
remembred
by
it selfe
,
there
is
then
but
a
foolish
delight
of
a
vaine
man
,
to
helpe
him
in
his
talke
,
to
multiplie
idle
woordes
:
there
is
no
edifying
in
it
at
all
.
The
third
title
of
the
word
,
now
following
,
is
this
,
That
It
is
more
sharpe
then
a
two
edged
sword
:
and
this
similitude
is
often
made
in
the
Scripture
.
The
prophet
Esaie
,
preaching
the
promises
of
God
,
hee
His
mouth
is
made
like
a
sharp
sworde
.
And
Sainct
Paule
giueing
armour
to
a
Christian
souldiour
,
by
which
he
may
kil
his
enimies
,
he
biddeth
him
Take
the
sworde
of
the
spirit
,
which
is
the
word
of
God
.
So
,
in
the
firste
and
nineteenth
Chapters
of
the
Apocalypse
,
the
sonne
of
GOD
is
described
with
a
two
edged
swoorde
proceding
out
of
his
mouthe
:
meaning
by
these
speeches
,
no
other
thing
,
but
that
by
the
preaching
of
the
gospel
,
Christ
should
get
the
victorie
,
and
bring
all
enemies
in
subiection
vnto
him
,
euen
as
the
Prophet
Esai
saith
:
He
shall
smite
the
earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lippes
shall
he
kill
the
vngodly
:
by
which
we
doe
learne
,
that
the
more
wee
pray
:
Thy
kingdome
come
:
and
the
more
we
wishe
the
prosperitie
of
the
Churche
,
the
more
we
must
striue
to
make
the
word
of
God
knowen
vnto
all
:
for
that
is
the
swoorde
and
scepter
of
his
kingdome
.
The
next
title
heere
attributed
to
the
worde
,
is
,
That
it
entreth
into
the
diuision
of
the
soule
&
the
spirit
,
&
of
the
ioynts
and
the
marrow
.
By
soule
,
heere
he
meaneth
that
parte
of
vs
,
in
which
our
affections
are
,
as
ioy
,
sorrowe
,
loue
,
hatred
,
anger
,
mildenesse
,
or
any
such
motion
of
vs
of
good
or
euill
.
By
spirit
,
he
meaneth
,
the
moste
excellent
parte
of
vs
,
in
which
is
reason
,
wisedome
,
vnderstanding
,
to
consider
and
meditate
of
all
the
works
of
God
.
By
ioynts
and
marrow
,
he
mea●…ieth
all
the
members
of
our
body
:
and
thus
Sainct
Paule
vseth
these
wordes
of
soule
,
and
spirite
,
and
bodie
,
where
he
saith
to
the
Thessalonians
,
as
it
is
in
the
fifth
chapter
:
The
God
of
peace
sanctifie
you
wholie
:
that
your
spirit
,
and
soule
,
and
bodie
,
may
be
kept
blamelesse
vntil
the
comming
of
Christ
:
teaching
vs
,
what
is
a
true
Christian
,
when
his
minde
thinketh
,
his
soule
desireth
,
his
body
executeth
nothing
,
but
what
is
faultlesse
before
God
and
man
.
So
,
when
the
worde
is
saide
to
diuide
betweene
the
soule
and
the
spirit
,
it
noteth
the
mightie
worke
of
it
in
the
reprobate
,
to
wound
all
their
thoughtes
and
desires
with
feare
and
terrour
,
and
with
astonishment
of
heart
:
contrarie
in
the
electe
,
it
crucifieth
the
olde
man
with
al
the
concupiscences
and
the
desires
of
it
.
When
it
is
said
to
diuide
betweene
the
ioynts
and
the
marrow
:
it
sheweth
the
worke
in
all
the
members
of
our
bodie
,
to
sell
them
vnder
sinne
,
to
worke
vncleannesse
with
greedines
being
hardened
:
or
to
sanctifie
them
in
the
power
of
God
,
that
they
may
be
seruaunts
of
righteousnesse
vnto
him
,
being
mollified
.
To
be
short
,
in
soule
,
spirite
,
ioynts
,
marrowe
,
the
Apostle
meaneth
,
that
the
word
once
heard
,
the
whole
man
is
touched
,
and
al
that
is
with
in
him
,
feeleth
streight
a
chaunge
:
except
a
heauier
iudgement
be
vpon
him
,
that
he
haue
eares
&
heare
not
:
wherein
yet
the
worde
hath
a
worke
,
and
maketh
him
fall
deeper
in
the
sleepe
of
sinne
:
if
we
will
learne
examples
are
before
vs
of
good
&
euil
,
what
to
leaue
,
or
what
to
choose
.
The
prophet
Abacuche
,
foreseeing
the
state
of
Christes
church
,
what
daunger
should
be
vnto
it
,
euen
then
to
be
oppressed
again
,
when
it
was
not
yet
halfe
growen
vp
,
he
saith
:
When
I
heard
it
,
my
belly
trembled
,
my
lippes
shooke
at
the
voice
:
rottennesse
entred
into
my
bowels
,
and
I
trembled
in
my selfe
that
I
might
rest
in
the
day
of
trouble
:
heere
we
see
the
worde
diuiding
betweene
the
ioynts
and
the
marrow
,
how
it
distempered
the
prophets
whole
bodie
,
because
of
the
heauie
threatning
of
the
Lorde
,
and
an
excellent
blessing
was
vnto
him
,
for
this
feare
and
trembling
at
the
voice
of
the
Lord
,
in
the
day
of
trouble
hee
had
rest
.
So
the
Prophet
Esay
,
at
Gods
threatening
against
his
church
,
that
euen
in
the
dayes
of
Christe
,
her
peace
should
be
broken
off
,
&
her
flourishing
glorie
shoulde
againe
be
shadowed
,
hee
crieth
:
my
leanesse
,
my
leanesse
,
wo
is
me
:
as
if
he
had
said
:
it
consumed
When
many
of
the
rulers
of
the
people
of
Israel
,
led
the
people
to
moste
shamefull
idolatrie
,
the
prophet
Ezechiel
was
sent
to
preache
vnto
them
,
and
when
hee
prophecied
before
them
,
Pelatiah
It
followeth
nowe
:
Neither
is
thereany
creature
which
is
not
manifest
in
his
sight
,
but
all
thinges
are
naked
and
open
vnto
his
eyes
,
with
whome
we
haue
to
doe
.
These
words
shewe
an
excellent
proofe
,
of
all
the
former
things
spoken
of
the
word
:
for
seeing
it
is
the
word
of
God
,
how
should
it
not
haue
the
power
of
God
:
if
among
men
,
as
euery
one
hath
moste
power
:
so
his
word
is
moste
feared
.
how
should
it
not
be
,
but
God
,
who
is
the
searcher
of
our
hearts
and
reines
,
and
is
almightie
ouer
all
,
but
that
his
worde
should
haue
of
his
nature
,
vertue
,
and
power
,
to
make
the
proude
to
feare
,
and
to
comfort
the
humbled
.
Let
vs
therefore
now
bee
wise
in
time
,
and
let
the
worde
of
the
Lorde
fashion
all
our
heartes
:
if
it
doe
not
,
yet
it
worketh
still
,
and
wee
shall
one
day
knowe
what
voice
wee
haue
despised
:
for
as
it
is
heere
,
that
all
thinges
are
open
vnto
his
eyes
:
so
we
shall
heare
his
voice
,
when
in
all
thinges
it
shall
shew
his
power
.
It
shall
speake
vnto
all
creatures
,
and
they
shall
heare
it
:
the
earth
and
sea
shall
bring
the
bodies
which
they
haue
consumed
:
the
fire
shall
yeld
againe
his
ashes
,
and
the
ayre
her
dead
;
the
elementes
shall
mealt
away
,
and
the
Heauens
shall
vanish
:
the
Lorde
shall
speake
,
and
the
deade
shall
all
arise
:
then
shal
we
too
late
bewail
our
madnesse
,
which
haue
heard
before
,
this
voice
&
regarded
it
not
.
And
this
let
vs
learne
with
it
,
if
such
bee
the
strength
of
Gods
woorde
,
of
it selfe
,
when
yet
hee
shall
multiplie
this
power
,
and
make
it
also
eternall
which
is
infinite
,
what
shall
we
say
then
:
but
,
O
Lorde
who
shall
abide
it
:
when
hee
shall
pronounce
:
Go
you
cursed
into
eternall
fire
:
what
condemnation
shal
be
vppon
the
wicked
:
surelie
(
dearelie
beloued
)
as
it
is
greater
then
our
heartes
can
immagine
,
so
yet
in
this
similitude
,
we
may
see
,
as
it
were
an
image
of
it
:
for
as
his
worde
diuideth
betweene
soule
and
spirit
marrow
&
bones
,
cogitations
and
intentes
:
so
we
knowe
that
in
euery
parte
of
them
,
the
wicked
shall
feele
Gods
anger
:
head
and
arme
,
hande
and
foote
,
back
and
side
,
shall
haue
experience
of
his
anger
:
all
the
thoughts
of
their
harts
shal
be
wounded
with
death
,
and
so
much
the
more
vnspeakable
,
because
their
bodyes
shall
feele
and
their
minde
knowe
the
immortalitie
of
death
,
and
euerlasting
destruction
,
that
is
vppon
them
:
whiche
extreeme
wretchednesse
,
no
horrour
of
darcknesse
,
no
weeping
and
gnashinge
of
teeth
,
no
gnawinge
of
conscience
,
no
eternall
fire
,
doth
fully
and
inough
set
out
vnto
vs
.
But
this
we
leaue
to
the
reprobate
men
,
who
euen
to
this
day
haue
sould
their
heartes
to
conceiue
mischiefe
,
and
it
repenteth
them
not
.
Let
vs
feare
now
in
the
day
of
health
,
and
better
thinges
are
appointed
for
vs
.
We
shall
heare
an
other
voice
:
Come
ye
blessed
into
eternall
life
,
possesse
the
kingdome
prepared
for
you
from
the
beginning
,
which
voice
shal
enter
depe
,
and
into
all
our
members
,
bring
a
sensible
feeling
of
the
loue
of
God
,
and
his
greate
glorie
,
when
with
heart
and
minde
wee
shall
see
and
knowe
our
inheritaunce
with
God
in
eternall
glorie
:
wherevnto
,
if
nowe
we
be
raysed
vp
,
and
the
promises
of
God
beginne
with
vs
,
this
vnspeakable
and
glorious
hope
,
(
so
that
our
heartes
be
fast
holden
in
the
loue
of
it
,
neuer
to
chaunge
for
worldly
vanitie
or
rather
shame
,
woorse
then
vanitie
:
for
with
what
name
shall
we
name
it
,
that
is
exalted
against
the
Lorde
)
if
,
I
say
,
thus
the
woorde
of
God
bee
vnto
vs
,
wee
haue
sealed
it
,
that
his
word
is
liuing
,
and
entreth
into
the
diuision
of
the
soule
,
and
the
spirite
:
and
we
haue
beene
fruitfull
hearers
of
all
this
longe
exhortation
,
which
the
Apostle
hath
made
,
and
ended
,
to
stirre
vp
his
brethren
,
faithfully
to
heare
this
prophet
of
God
,
his
sonne
Iesus
Christe
,
and
our
sauiour
,
who
hath
reuealed
all
his
wil
vnto
vs
.
And
thus
farre
of
this
former
parte
of
the
Epistle
,
in
which
we
are
taught
,
that
Christe
is
our
only
prophet
:
but
the
time
is
paste
.
Now
let
vs
pray
.
&c.
The
xxj
.
Lecture
,
vpon
the
residue
of
the
chapter
,
the
14.
15.
&
16.
verses
.
14
Seeing
then
that
we
haue
a
great
high
priest
,
which
is
entred
into
Heauen
,
euen
Iesus
the
sonne
of
God
,
let
vs
holdefast
our
profession
.
15
For
we
haue
not
an
hye
Priest
,
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
thinges
temped
in
like
sorte
,
yet
without
sinne
.
16
Let
vs
therfore
go
boldely
vnto
the
throne
of
grace
,
that
we
may
receiue
mercie
and
finde
grace
to
help
in
time
of
neede
.
WE
haue
heard
(
dearely
beloued
)
howe
the
Apostle
hath
taught
,
that
Christe
is
nowe
our
onely
Prophet
,
&
what
care
we
should
haue
,
diligently
and
faithfully
to
harken
vnto
him
,
if
we
will
not
be
guiltie
before
God
,
of
great
condemnation
and
iudgement
.
The
reasons
are
of
the
Apostle
to
proue
him
our
onely
Prophet
:
first
,
because
God
sending
his
onely
begotten
sonne
into
the
worlde
,
made
man
like
vnto
vs
and
reuealing
the
will
of
his
father
vnto
vs
,
the
excellencie
of
his
person
inforceth
vs
to
confesse
,
that
God
ordeyneth
him
alone
to
be
our
Prophet
.
Againe
,
he
was
faithful
in
the
house
of
God
,
and
then
what
nedeth
any
other
prophet
vnto
vs
?
thirdly
,
he
was
more
honourable
then
Moses
in
this
office
,
&
many
wayes
to
be
preferred
afore
him
:
therfore
no
other
Prophet
is
to
bee
ioyned
with
him
.
Fourthly
the
Prophet
Dauid
said
:
To
day
if
you
hear
his
voice
,
&c.
which
we
must
needes
vnderstand
,
to
be
a
perpetuall
prophesie
,
and
therefore
accomplished
in
Christ
,
whome
we
must
heare
,
if
we
wil
beleeue
,
and
be
saued
.
Last
of
all
,
the
force
&
strength
of
the
word
of
God
,
is
such
,
as
it
must
needes
warrant
the
maiestie
of
God
in
Christ
the
author
of
it
:
and
as
n
one
other
hath
that
glory
,
so
none
to
be
our
prophet
but
he
alone
;
vnto
all
those
reasons
he
hath
added
,
as
you
haue
heard
,
ernest
exhortations
,
to
giue
more
weight
vnto
them
,
for
the
better
persuasion
of
his
brethren
,
to
whome
he
writeth
,
Nowe
,
he
beginneth
the
other
principall
point
of
this
first
part
of
the
Epistle
,
that
is
,
to
proue
that
Christ
is
our
only
priest
,
which
disputation
he
continueth
to
the
eleuenth
chapter
,
as
we
shal
(
god
willing
)
heare
.
He
beginneth
it
firste
with
an
exhortation
,
as
he
vsed
the
like
often
before
,
and
,
as
I
saide
:
to
make
vs
more
carefully
regarde
his
woordes
.
Sith
them
,
we
haue
a
great
high
priest
,
who
hath
entred
into
heauen
,
Iesus
the
sonne
of
God
:
let
vs
hold
this
profession
:
the
force
of
this
exhortation
,
is
in
the
excellencie
of
the
priesthood
of
Christe
,
secretely
compared
with
the
priesthood
of
Aaron
,
who
was
in
nature
their
brother
,
in
person
weake
as
other
men
,
in
office
,
earthly
,
entring
into
a
tabernacle
made
with
hangs
,
in
vertue
,
a
figure
of
a
better
sacrificer
,
himselfe
not
profiting
at
all
:
but
Christ
is
another
highe
priest
in
nature
the
sonne
of
GOD
:
in
qualitie
,
great
and
full
of
glorie
:
in
office
heauenly
,
entering
before
God
to
be
our
mediatour
:
in
vertue
,
holie
and
perfect
himselfe
,
to
purge
our
sinnes
.
This
the
Apostle
noteth
,
calling
him
,
high
priest
,
greate
,
entring
into
heauen
,
and
the
sonne
of
God
:
and
so
much
the
more
we
are
guiltie
before
him
,
if
we
shal
not
holde
fast
,
and
professe
all
his
instruction
and
doctrine
.
Now
,
least
we
should
thinke
the
Apostles
exhortation
is
weake
,
and
that
he
taketh
it
for
graunted
,
which
is
in
controuersie
(
for
he
calleth
our
sauiour
Christ
high
priest
,
which
yet
it
seemeth
he
hath
not
proued
)
we
must
consider
what
hath
beene
spoken
before
,
and
so
we
shall
see
good
argumentes
in
this
exhortation
for
the
proof
of
his
cause
.
He
hath
taught
him
to
be
the
sonne
of
God
,
made
man
,
reuealinge
vnto
vs
the
counsell
of
his
father
,
purchasing
a
most
glorious
inheritance
for
vs
,
and
setting
vs
free
from
the
bondage
of
the
diuel
,
in
which
wee
were
holden
vnder
the
feare
of
death
,
which
things
before
witnessed
of
our
Sauiour
Christ
,
and
necessarily
prouing
him
,
for
the
same
cause
,
to
be
our
priest
,
according
to
that
trueth
,
in
the
beginning
of
this
disputation
:
he
calleth
him
,
our
great
highe
priest
.
So
he
beganne
before
the
thirde
chapter
:
Consider
holie
brethren
,
the
Apostle
and
high
priest
of
our
profession
:
not
yet
hauing
particularly
spoken
of
those
offices
,
but
calling
him
by
those
names
:
because
,
according
to
the
description
of
his
person
before
made
,
it
must
needes
followe
,
that
he
was
both
our
priest
and
Prophet
.
Another
argument
of
his
priesthood
,
is
,
that
hee
was
here
in
earth
,
afflicted
as
we
be
,
submitting
him selfe
to
death
,
from
which
he
is
risen
,
and
nowe
ascended
into
heauen
:
therefore
he
is
our
priest
,
crucified
for
our
sinnes
,
risen
for
our
iustification
,
and
making
now
Intercession
for
vs
before
God
his
father
.
Thus
we
see
vpon
howe
good
warrant
the
Apostle
in
the
beginning
exhorteth
them
to
acknowledge
Christ
their
priest
:
and
thus
muche
touching
this
entraunce
of
the
Apostle
,
into
this
disputation
,
and
why
he
vseth
such
wordes
.
Now
,
touching
the
matter
.
To
teach
that
our
sauiour
Christ
is
our
onely
priest
,
he
first
sheweth
by
the
workes
of
Christ
,
what
is
the
office
of
the
true
priest
,
and
that
is
:
that
hee
be
greate
and
stronge
to
beare
all
our
infirmities
:
then
,
that
hee
make
an
entrance
for
vs
vnto
God
induing
vs
now
with
saith
&
boldenesse
of
his
spirit
:
and
finally
,
giuing
vs
his
grace
and
saluation
:
which
things
,
as
they
were
neuer
in
Aaron
,
nor
in
all
the
sonnes
of
Leuie
,
so
they
haue
clearely
appeared
in
Christe
,
and
therfore
with
boldnesse
let
vs
cleaue
vnto
him
:
to
this
effecte
is
this
exhortation
.
Now
,
where
he
saith
:
Sith
therfore
we
haue
a
great
high
priest
,
who
hath
entred
into
the
heauens
,
Iesus
the
sonne
of
God
,
let
vs
holde
this
profession
:
I
would
we
could
heere
learne
of
the
Apostle
,
to
bee
wise
.
The
excellencie
of
our
sauiour
Christ
,
both
of
his
person
,
and
of
his
doings
,
was
a
strong
persuasion
vnto
him
to
giue
glorie
vnto
Christ
alone
.
Seing
Christe
was
the
sonne
of
God
,
full
of
power
to
doe
all
he
would
,
who
had
entred
into
the
presence
of
his
liuing
father
:
what
man
is
he
shall
ioyne
him selfe
vnto
him
,
to
claime
a
parte
and
fellowshipp
in
that
worke
,
which
Christe
hath
taken
vppon
him selfe
?
or
,
who
that
may
haue
his
hope
and
reioycing
in
Christ
,
wil
cast
it
off
,
to
glorie
in
a
mortall
man●…
this
madnesse
was
so
greate
in
the
Apostles
eyes
,
that
as
a
thing
which
it
grieued
him
to
remember
,
so
he
besecheth
his
brethren
neuer
to
let
it
sink
into
them
:
but
rather
,
seeing
Christ
was
vnto
them
such
a
one
,
let
them
abide
in
him
,
&
hold
fast
his
profession
.
Thus
we
at
this
day
,
let
vs
strengthen
our
faith
,
and
aunswer
all
our
aduersaries
:
if
the
question
be
,
whether
iustification
bee
in
our
owne
woorkes
,
let
vs
say
:
seing
Christ
the
sonne
of
the
liuing
God
,
hath
beene
conceiued
of
the
holie
Ghost
,
and
borne
of
a
virgine
,
and
sanctified
himselfe
for
vs
,
fulfilling
all
righteousnesse
in
his
flesh
,
and
offering
vs
freely
of
his
fulnesse
to
be
made
holie
before
God
,
we
will
holde
this
profession
:
and
wee
that
are
but
dust
,
and
full
of
euill
,
wee
will
not
ioyne
our selues
with
so
excellent
a
sauiour
:
we
renounce
our
righteousnesse
and
the
righteousnesse
of
our
fathers
,
the
righteousnesse
of
Abraham
,
of
Paule
,
of
Peter
,
of
the
virgin
Marie
:
and
the
righteousnesse
of
Christe
shal
be
our
righteousnesse
alone
.
If
wee
be
asked
,
whether
the
Masse
be
a
sacrifice
for
our
sinne
,
let
vs
aunswer
:
seeing
Christ
the
immaculate
lambe
of
God
,
by
his
eternall
spirit
,
hath
offered
vp
once
his
owne
bodie
vppon
the
crosse
,
and
giuen
eternall
redemption
to
those
that
doe
beleeue
:
if
an
impure
priest
of
polluted
members
,
will
presume
to
bee
one
in
this
businesse
:
let
his
sinnes
be
imputed
vnto
him
,
who
with
vnchaste
handes
,
will
needes
crucifie
againe
the
sonne
of
God
:
we
will
none
of
his
cursed
workes
,
but
will
holde
our
profession
.
Christ
is
our
sacrifice
and
sacrificer
alone
:
&
he
is
the
propitiation
for
our
sinnes
.
So
in
all
other
poinctes
:
if
Christ
who
came
downe
from
heauen
,
and
is
in
the
bosome
of
his
father
,
hathe
taken
vpon
him
to
be
our
prophet
,
let
vs
holde
this
profession
,
and
not
care
what
fleshe
and
bloud
can
say
vnto
vs
.
If
Christ
,
to
whom
all
power
is
giuen
in
Heauen
and
in
Earth
,
who
is
King
of
glorie
,
and
sitteth
on
the
right
hand
of
maiestie
in
the
highest
places
,
if
he
haue
taken
vpon
him
to
lose
the
workes
of
the
diuel
,
and
set
vs
free
from
his
bondage
,
why
holde
we
not
this
profession
?
or
why
runne
we
to
holie
water
,
belles
,
candels
,
crosses
,
and
such
vanities
:
as
though
they
holped
Christ
in
his
worke
?
Or
if
all
our
enimies
thinke
they
can
connute
this
,
that
here
we
say
,
let
them
aunswer
vs
:
howe
is
the
reason
of
the
Apostle
good
against
the
priesthod
of
Aaron
,
that
it
is
abolished
,
&
no
other
sacrifices
are
,
but
Christ
?
because
he
is
so
excellent
a
priest
,
the
sonne
of
God
,
the
greate
high
priest
,
and
hath
entred
the
heauens
.
If
this
dignitie
of
his
person
,
proue
the
priesthod
onely
to
bee
his
,
why
doth
not
the
same
proue
all
these
thinges
we
speake
of
,
to
be
done
&
wrought
by
him
alone
?
or
how
is
it
possible
,
that
his
priesthood
,
for
the
excellencie
of
it
,
cannot
stand
with
the
priesthood
of
Aaron
,
which
yet
was
glorious
:
and
that
it
shoulde
stande
with
the
filthy
stinking
priesthood
of
a
greasie
handed
pope
,
which
is
loathsome
to
see
&
heare
▪
or
how
can
his
glorie
beare
no
fellowe
in
his
priesthod
,
&
yet
beare
the
fellowship
or
any
partenership
with
other
,
in
the
office
of
a
Kinge
and
prophet
?
Seeing
then
it
is
thus
withvs
,
that
wee
be
glorified
to
haue
such
a
priest
,
so
high
,
so
greate
,
let
vs
holde
(
as
the
Apostle
saith
)
his
profession
,
and
acknowledge
no
helpers
vnto
him
.
Thus
the
Apostle
hauing
shewed
the
dignitie
and
glorie
of
Christ
our
priest
in
the
15.
verse
following
,
he
sheweth
also
his
mercie
and
compassion
,
that
we
may
knowe
him
a
perfect
priest
:
and
for
this
cause
he
addeth
this
,
least
the
weake
Iewes
should
otherwise
be
offended
,
and
fall
at
the
knowledge
of
his
glorie
:
for
hearing
our
Sauiour
Christe
exalted
as
God
,
they
would
easily
thinke
:
and
shall
the
Lord
againe
speake
vnto
vs
?
do
we
not
remember
the
dayes
of
mount
Sinai
,
when
he
spake
vnto
them
,
and
they
were
all
afraide
?
yea
,
Moses
himselfe
,
did
he
not
tremble
,
and
the
people
pray
,
that
they
might
heare
him
no
more
?
shal
it
be
so
agiane
with
vs
?
or
,
hath
the
Lord
spoken
,
and
we
haue
not
seene
his
maiestie
?
to
stop
this
,
or
like
offence
,
the
Apostle
addeth
this
,
of
his
compassion
&
loue
:
for
we
haue
not
a
high
priest
:
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
things
tempted
in
like
sorte
▪
yet
without
sinne
:
the
summe
of
which
words
are
,
that
as
we
acknowledge
Christe
to
bee
the
sonne
of
God
:
so
we
also
beleeue
that
he
was
made
man
like
vnto
vs
:
and
in
this
participation
of
nature
,
hath
taken
also
vpon
him
,
al
our
infirmities
,
accounting
them
as
his
owne
:
so
that
we
may
be
bolde
to
come
vnto
him
,
who
is
no
more
fearfull
in
the
glorie
of
his
maiestie
,
but
louing
,
in
the
similitude
of
our
nature
.
And
that
it
is
said
here
,
he
suffereth
with
vs
,
is
tempted
as
we
,
made
like
vs
in
all
things
:
we
must
vnderstand
it
,
by
reason
of
that
spirituall
and
vnspeakable
coniunction
which
we
haue
with
him
,
in
that
he
is
our
head
,
and
we
are
his
members
,
a
vnitie
not
knowen
of
fleshe
and
bloud
:
for
it
is
not
made
of
ioynts
and
sinewes
,
but
seene
onely
with
the
eyes
of
faith
,
according
as
it
standeth
by
participation
of
the
same
spirite
:
and
when
we
shal
know
what
the
spirite
is
,
we
shall
see
the
band
in
whiche
we
are
knitt
together
,
and
be
able
to
speake
it
,
howe
Christ
now
suffereth
with
vs
,
and
howe
the
afflictions
of
his
sainctes
are
suche
vnto
him
,
as
if
they
were
in
his
own
bodie
,
euen
as
he
saith
:
Saule
,
Saule
,
why
persecutest
thou
me
?
by
which
experience
,
the
apostle
Paule
also
,
calleth
his
afflictions
the
afflictions
of
Christ
:
in
which
we
are
to
learne
:
if
God
haue
so
loued
vs
,
we
ought
also
to
loue
our
brethren
,
to
remember
them
that
are
oppressed
,
as
if
we
also
were
oppressed
in
bodie
:
and
to
reioyce
with
those
that
do
reioyce
,
as
if
our
owne
hearts
were
filled
with
gladnesse
:
&
a
iust
iudgement
is
vnto
them
all
,
who
hauing
Christ
such
an
example
of
loue
,
can
yet
notwithstanding
hate
their
brethren
.
And
here
we
also
learne
,
whatsoeuer
afflictions
are
,
yet
are
they
lesse
then
the
strength
giuen
vnto
And
where
it
is
heere
saide
,
that
our
Sauiour
Christ
was
like
vnto
vs
in
all
things
,
except
sinne
,
it
is
a
cleare
place
to
teache
vs
,
what
to
beleeue
of
the
It
foloweth
now
in
the
last
verse
:
Let
vs
therfore
go
with
boldnesse
vnto
the
throne
of
grace
,
that
we
may
obteine
mercie
,
&
finde
grace
to
help
in
time
of
nede
:
In
these
wordes
the
Apostle
concludeth
,
wherefore
hee
hath
thus
magnified
the
priesthood
of
Christe
,
and
what
benefite
we
haue
by
it
,
that
is
:
to
go
with
boldnesse
vnto
the
throne
of
God
,
and
knowe
our selues
assuredlie
reconciled
vnto
him
:
in
consideration
of
which
excellent
&
vnspeakable
benefite
,
he
maketh
his
conclusion
by
way
of
exhortation
,
that
wee
might
neuer
bee
slacke
and
slouthfull
to
receiue
so
great
a
blessing
,
nor
by
any
vnthankfulnesse
shewe
our
vnworthnesse
of
it
.
Now
,
in
these
wordes
are
manie
especiall
good
lessons
for
vs
to
learne
:
firste
,
were
hee
saith
:
Let
vs
goe
:
which
exhortation
hee
groundeth
vpon
the
former
wordes
,
that
Christ
(
as
hee
said
)
is
entred
into
the
Heauens
:
we
must
here
learne
to
applie
it
to
our selues
,
all
that
Christe
hath
done
,
as
in
deede
he
did
it
not
for
his
owne
cause
,
but
for
ours
:
and
we
learne
how
it
belongeth
vnto
vs
,
euen
as
it
is
wrought
by
Christe
in
our
nature
,
whose
members
we
are
.
And
thus
,
what
so
euer
we
can
see
in
Christ
that
he
hath
done
,
and
what
soeuer
glorious
promises
are
made
vnto
him
:
let
vs
knowe
our
vnitie
that
we
haue
with
him
,
&
all
blessings
,
that
they
are
ours
.
If
he
haue
ouercome
sinne
,
we
haue
also
ouercome
it
.
If
he
haue
vanquished
death
,
we
haue
vanquished
it
also
.
If
he
haue
risen
from
the
dead
,
wee
shall
rise
also
.
If
hee
haue
ascended
into
Heauen
,
we
shall
ascende
.
If
he
sitt
on
the
right
hand
of
maiestie
,
wee
shall
also
be
glorified
,
and
see
God
as
he
is
:
for
wee
be
ioyned
all
vnseparably
vnto
him
,
as
the
head
is
ioyned
vnto
the
bodie
,
by
the
wonderfull
mysterie
of
Gods
wisdome
,
who
hath
made
him
of
our
nature
and
giuen
vnto
vs
of
his
spirite
:
and
in
this
felowship
with
him
which
he
hath
giuen
vs
,
there
is
nothing
so
greate
,
but
hee
hath
giuen
vs
with
him
:
the
righteousnesse
of
all
his
woorkes
,
and
glorie
of
all
his
inheritaunce
,
with
him
is
ours
,
and
wee
are
also
Lordes
ouer
all
:
whether
it
be
Paule
,
or
whether
Appollo
,
or
whether
it
bee
Cephas
:
whether
the
world
,
whether
it
be
life
,
or
whether
it
be
death
:
whether
things
present
,
or
whether
things
to
come
:
all
things
are
ours
,
and
we
are
Christes
,
and
Christe
is
Gods.
Thus
we
must
apple
it
,
and
make
it
ours
,
whiche
Christ
hath
giuen
vs
:
euen
as
the
Apostle
saith
of
this
,
that
Christ
is
our
high
preist
&
mediatour
:
let
vs
therefore
go
vnto
the
throne
of
grace
.
An other
thinge
wee
must
heere
note
,
that
the
Apostle
exhorteth
vs
,
to
goe
with
boldenesse
,
teaching
vs
,
that
a
constant
persuasion
,
and
good
assuraunce
of
Gods
fauour
,
doe
highly
commende
our
prayers
vnto
God
:
and
without
it
,
we
are
like
vnto
the
flouds
and
waues
of
the
sea
,
which
are
rouled
Seeing
we
haue
this
great
high
priest
,
the
ruler
ouer
the
house
of
God
,
let
vs
go
vnto
him
,
with
a
true
hart
&
ful
persuasion
of
faith
,
hauing
our
harts
sprinkled
from
an
euil
conscience
,
and
our
bodies
washed
with
pure
water
:
this
is
then
the
boldnesse
with
which
we
approche
vnto
God
,
stedfastly
to
beleeue
,
that
with
the
bloud
of
Christ
,
our
mindes
are
washed
from
impure
thoughtes
,
and
our
bodies
from
sinne
.
This
S.
Paule
also
teacheth
in
plaine
and
manifest
wordes
:
in
Christ
(
saith
he
)
we
haue
this
freedome
and
entrance
with
boldnesse
,
through
faith
in
him
:
and
in
another
place
he
saith
,
this
must
needes
be
thus
,
that
by
faith
onely
we
should
haue
this
accesse
vnto
God
,
else
(
saith
hee
)
the
promise
of
God
,
coulde
not
be
sure
and
good
vnto
all
the
seede
of
Abraham
:
for
he
was
a
father
of
manie
nations
,
euen
of
such
as
were
vncircumcised
,
&
to
whom
the
lawe
was
not
written
,
Againe
,
wee
haue
heere
to
marke
,
that
the
presence
of
God
,
to
which
Christe
leadeth
vs
,
is
called
heere
the
Throne
of
grace
:
noting
heereby
,
that
by
the
merites
of
Christ
we
be
brought
vnto
God
,
as
before
a
iudge
,
who
from
his
iudgement
seate
doth
acquite
vs
for
euer
,
from
al
guiltinesse
of
our
sinnes
,
and
therefore
called
the
throne
of
grace
,
because
we
be
quit
onely
by
grace
and
Gods
free
mercie
:
a
monument
of
which
loue
he
setteth
before
vs
,
in
the
name
of
the
seate
on
which
hee
sitteth
,
and
calleth
it
the
throne
of
grace
:
neither
shall
euer
man
be
iustified
before
it
,
who
bringeth
with
him
boldenesse
of
his
owne
woorkes
,
nature
,
kinred
,
or
any
thing
,
and
looketh
not
only
for
his
pardon
by
grace
and
mercie
:
neither
can
the
Lord
any
more
shewe
mercie
vnto
him
,
that
is
proude
of
his
owne
selfe
,
then
he
can
chaunge
the
propertie
of
his
iudgement
seate
,
to
make
it
no
more
the
throne
of
grace
.
Now
,
it
foloweth
:
That
we
may
obteine
mercie
and
finde
grace
to
help
:
these
wordes
teache
vs
,
what
the
throne
of
grace
is
,
&
what
it
offereth
vnto
vs
:
euen
as
we
saide
before
,
boldenesse
and
constancie
,
that
we
should
not
feare
to
goe
vnto
it
.
For
,
if
it
bee
a
throne
of
grace
,
that
is
,
of
fauour
,
of
mercie
,
of
loue
,
of
forgiuenesse
,
of
life
:
then
can
there
not
be
in
it
,
anger
,
guiltinesse
,
affliction
of
spirit
,
bondage
,
and
feare
of
death
:
but
as
the
Apostle
saith
here
:
it
giueth
vnto
vs
mercie
,
grace
,
and
helpe
,
in
the
time
of
neede
.
Let
vs
not
then
say
,
as
the
Papistes
say
,
that
we
ought
to
feare
and
doubt
of
Gods
fauour
,
and
fil
our
mouthes
with
blasphemie
,
as
they
haue
done
:
to
say
,
It
is
presumption
,
to
come
with
boldenesse
vnto
the
throne
of
grace
:
but
let
vs
rather
acknowledge
all
the
goodnesse
of
God
,
and
confesse
,
that
he
hath
set
vp
vnto
vs
a
throne
of
grace
,
before
whiche
wee
shall
finde
nothing
but
mercie
,
but
pardon
,
but
forgiuenesse
,
but
helpe
:
neither
wil
we
euer
despise
his
grace
,
to
bring
doutfulnesse
or
mistrust
vnto
it
.
If
the
Pope
,
who
is
a
seruaunt
of
seruants
,
will
sett
vp
an
other
throne
of
miserable
bondage
,
of
ignominie
,
of
anger
,
of
cruel
death
:
let
them
feare
before
it
,
who
list
to
go
vnto
it
:
for
our
parte
,
we
haue
once
accurssed
both
the
Pope
&
his
throne
,
and
we
will
neuer
more
endanger
our selues
vnto
the
censure
of
it
.
That
which
the
Apostle
here
addeth
last
:
In
time
of
neede
:
he
applieth
to
that
which
he
spake
so
much
of
before
,
To
day
,
noting
(
as
I
tolde
you
then
)
that
euen
now
while
yet
the
Gospell
is
preached
,
the
opportunitie
of
time
is
,
in
which
we
must
be
faithfull
,
and
inherit
,
as
it
were
,
the
firste
fruites
of
eternall
life
,
which
time
neglected
cannot
be
called
back
againe
,
though
we
should
wish
it
with
teares
:
and
therefore
let
vs
regarde
it
,
now
while
it
is
offered
,
knowinge
this
,
that
God
hath
not
ordeyned
a
throne
of
grace
,
but
for
those
which
finde
their
helpe
and
comforte
in
due
time
.
And
let
vs
pray
,
that
God
would
lighten
our
mindes
,
that
wee
may
be
wise
,
to
knowe
the
time
of
our
calling
,
&c.
The
22.
Lecture
,
vpon
the
1.
2.
and
3.
verses
of
the
fifte
Chapter
.
1
FOr
euerie
high
priest
is
taken
from
among
men
,
and
is
ordeined
for
men
,
in
things
perteining
to
God
,
that
he
may
offer
both
giftes
and
sacrifices
for
sinnes
.
2
Which
is
able
sufficiently
to
haue
compassion
on
them
that
are
ignorant
,
and
that
are
out
of
the
way
,
because
that
he
also
is
compassed
with
infirmitie
.
3
And
for
the
sames
sake
he
is
bound
to
offer
for
sinnes
,
as
wel
for
his
owne
part
,
as
for
the
peoples
,
YOV
haue
heard
before
,
how
the
Apostle
hath
taught
,
that
our
Sauiour
Christ
is
our
greate
highe
priest
,
and
what
maner
of
priesthood
he
hath
:
euen
such
a
priesthod
,
by
which
him selfe
is
entred
into
the
heauens
,
and
hath
giuen
grace
vnto
vs
that
do
beleeue
,
that
through
his
vertue
and
power
,
wee
might
also
with
boldnesse
approche
vnto
God
.
This
excellencie
of
Christ
and
his
high
priesthood
,
the
Apostle
beginneth
nowe
to
proue
,
by
comparing
together
Christ
and
Aaron
.
For
,
like
as
when
he
spake
of
his
prophesie
,
because
there
was
no
prophet
in
Israel
so
great
as
Moses
,
and
to
whome
God
so
familiarly
appeared
as
vnto
Moses
:
therefore
,
to
proue
the
excellencie
of
Christe
,
hee
compared
him
with
Moses
.
So
nowe
,
in
this
matter
of
his
priesthoode
,
because
there
was
no
prieste
comparable
with
Aaron
,
ordeined
of
God
as
hee
was
,
with
so
singular
honour
,
so
great
promises
,
so
much
reuerence
of
his
people
:
therefore
hee
compareth
Christ
with
Aaron
,
that
by
the
difference
,
it
might
more
clearely
appeare
,
that
Christ
both
must
needes
be
an
high
priest
,
and
in
honour
alone
farre
aboue
all
other
.
He
beginneth
his
comparison
thus
:
For
euerie
high
priest
is
taken
from
among
men
,
and
is
ordeined
for
men
in
things
perteining
to
God
:
that
is
,
those
which
are
priests
after
the
order
of
Aaron
,
first
,
in
nature
are
their
brethren
,
men
like
vnto
them selues
,
subiect
to
all
infirmities
,
whiche
the
people
are
subiect
vnto
,
hauing
nothing
in
them selues
wherein
especially
to
reioyce
,
but
is
like
vnto
other
men
:
againe
,
they
execute
their
office
,
and
doe
the
worke
appointed
them
,
not
for
themselues
alone
,
as
men
hauing
a
priuate
businesse
,
but
in
the
name
,
and
for
the
benefite
of
the
whole
people
,
that
the
fruite
of
their
labour
might
redounde
vnto
manie
,
and
they
serue
the
people
in
things
apperteining
to
God
.
A
third
propertie
of
that
high
priest
was
,
that
hee
came
not
before
god
in
his
own
vertue
,
but
brought
gifts
and
sacrifices
with
him
,
for
reconciliation
:
by
gifts
,
he
meaneth
all
oblations
of
thinges
without
life
,
which
apperteined
to
the
sacrifices
:
by
sacrifices
,
all
beasts
which
were
killed
and
offered
,
according
to
the
lawe
.
An other
thing
required
in
the
priestes
of
the
old
law
,
which
were
after
the
order
of
Aaron
,
the
Apostle
addeth
in
the
second
verse
,
in
these
words
:
Which
is
able
sufficiently
to
haue
compassion
on
them
which
are
ignorant
and
out
of
the
way
.
This
propertie
here
spo
ken
of
,
is
compassion
,
in
feeling
the
sinnes
,
and
errours
of
the
people
,
as
if
they
were
his
owne
:
and
hauing
a
continuall
care
,
howe
to
instruct
them
and
teach
them
in
the
right
way
,
that
they
might
caste
from
them
all
this
corruption
,
and
bee
reconciled
vnto
God
.
After
this
,
hee
sheweth
the
cause
why
this
compassion
was
in
him
,
and
how
he
was
made
so
louing
:
because
that
he
also
is
compassed
with
infirmity
,
that
is
had
experience
in
his
owne
flesh
,
how
proue
they
were
to
sinne
,
howe
subiect
to
tentation
,
how
soone
seduced
from
good
to
euil
,
and
how
readie
to
fall
from
life
to
death
:
of
which
infirmities
,
he
was
so
partaker
,
that
the
smart
and
stinge
of
them
was
in
his
owne
flesh
,
and
dayly
he
was
wounded
with
his
owne
concupisence
,
to
doe
the
thinges
that
hee
would
not
:
and
therefore
greeued
with
him selfe
,
and
hauing
pitie
on
his
brethren
,
hee
willinglie
executed
his
Priestes
office
,
and
did
it
gladly
,
which
he
found
by
experience
must
be
done
of
necessitie
,
or
no
flesh
should
be
saued
,
and
offered
sacrifice
in
signe
of
the
purging
of
their
sinnes
,
and
reconciliation
vnto
God
,
as
the
Apostle
addeth
in
the
thirde
verse
:
And
for
the
sames
sake
he
is
bound
to
offer
for
sinnes
,
aswel
for
his
owne
parte
as
for
the
peoples
:
and
thus
farre
,
of
this
beginning
of
comparison
betweene
Christe
and
the
priestes
of
the
lawe
,
setting
nowe
downe
these
properties
of
the
Priest
,
and
after
shewinge
the
greate
excellencie
that
is
in
Christe
,
aboue
them
.
Now
,
in
this
we
haue
to
learne
manie
profitable
instructions
.
First
,
where
he
saith
:
Euery
high
prieste
is
taken
of
men
,
and
appointed
for
men
,
in
things
apperteyning
to
God
:
we
learne
,
that
no
man
can
haue
accesie
or
entrance
vnto
God
,
but
by
a
mediatour
:
the
Lorde
woulde
not
then
receiue
the
peoples
gyftes
,
their
offeringes
,
their
vowes
,
their
prayers
,
their
thankes
giuing
,
what
so
euer
it
were
:
no
man
in
Israel
,
were
he
neuer
so
holie
,
had
his
accesse
vnto
God
,
but
by
a
mediatour
:
nor
he
offered
any
thing
vnto
God
,
but
by
the
priest
.
This
was
then
their
schoolemaister
,
to
leade
them
to
the
Messias
,
without
whome
they
knewe
,
there
was
no
agreement
betweene
God
and
them
:
so
that
wee
knowe
,
they
were
taught
in
the
same
faith
that
wee
be
taught
,
that
man
through
sinne
was
once
cast
out
from
the
presence
of
God
:
and
from
thencefoorth
for
euer
,
to
dwell
in
his
shame
,
except
some
other
woorke
reconciliation
for
him
:
for
man
had
loste
all
his
owne
power
,
and
as
Adam
was
,
so
were
all
the
Children
of
Adam
.
All
were
gone
out
of
the
way
,
they
were
all
corrupte
,
there
was
none
that
did
good
,
no
not
one
.
An
vnpossible
thinge
for
all
fleshe
,
eueragaine
to
come
into
the
presence
of
God
,
without
a
mediatour
,
in
whome
GOD
would
be
againe
reconciled
.
This
doctrine
the
Iewes
were
taught
in
their
high
prieste
,
who
onely
entred
before
the
Arke
,
where
was
the
signes
of
Gods
presence
,
and
all
people
else
forbidden
to
approche
neere
.
And
as
thus
they
confessed
the
necessitie
of
a
mediatour
,
so
further
in
the
person
of
the
high
priest
,
in
that
he
was
taken
from
among
men
,
that
is
,
was
a
man
,
like
vnto
his
brethren
,
they
learned
also
that
this
mediatour
should
be
a
perfect
man
.
For
,
when
God
who
wrought
daily
amonge
them
,
by
the
ministerie
of
Angels
,
glorious
and
fearefull
woorkes
,
yet
neuer
appointed
Angel
,
nor
other
creature
to
make
the
peoples
sacrifice
,
and
offer
vp
their
vowes
and
prayers
vnto
him
,
to
come
vnto
him
in
the
peoples
name
,
to
craue
pardon
and
forgiuenesse
of
sinnes
:
but
in
an
vnchaungeable
counsell
,
euer
reserued
his
woorke
vnto
the
priest
,
one
of
their
brethren
,
a
man
like
to
them selues
,
hee
taught
them
:
plainely
,
that
hee
shoulde
bee
a
perfecte
man
,
of
their
owne
nature
and
substance
,
who
so
euer
shoulde
reconcile
them
vnto
God
.
Againe
,
in
that
the
priest
came
not
with
emptie
hands
before
God
,
neither
yet
might
do
except
him selfe
would
be
destroyed
,
but
he
had
with
him
alwayes
his
sacrifice
,
to
acknowledge
all
men
endebted
vnto
God
,
in
payment
whereof
,
he
would
be
reconciled
:
they
learned
herein
,
that
their
mediatour
must
also
offer
vpa
sacrifice
for
them
,
in
whiche
God
would
be
pleased
,
and
accept
it
as
a
sufficient
payment
of
all
our
debtes
vnto
him
:
which
sacrifice
they
knew
well
,
should
not
be
the
bloud
of
Calues
,
&
Goates
:
for
it
is
to
vile
a
thing
to
appease
the
anger
of
God
,
but
another
sacrifice
,
holie
&
righteous
,
without
spott
of
sinne
,
vnblameable
before
God
,
with
suche
a
one
God
would
be
pleased
.
Thus
the
Israelites
beeing
instructed
,
of
necessitie
,
to
seeke
a
mediatour
,
and
that
mediatour
to
be
a
man
,
and
that
man
to
offer
vp
a
sacrifice
of
his
owne
,
without
spot
or
blemishe
,
a
satisfaction
for
our
sinnes
,
and
a
reconciliation
to
God
:
in
this
they
were
instructed
,
to
confesse
as
we
confesse
,
and
to
beleeue
as
we
beleeue
:
that
as
there
is
but
one
God
,
so
there
is
but
one
mediatour
betwene
man
&
God
,
euen
the
man
Iesus
Christ
:
who
gaue
himselfe
to
be
the
price
of
the
redemption
of
mankind
:
this
is
the
fayth
And
here
further
let
vs
learne
,
seeing
a
priest
is
to
doe
our
thinges
before
God
,
and
to
offer
for
our
sinnes
,
let
vs
knowe
these
two
things
bothe
to
be
done
by
Christe
for
vs
,
that
is
,
bothe
to
make
intercession
,
and
to
purge
our
sinnes
,
in
neither
of
which
workes
,
let
vs
attribute
any
thing
to
any
other
,
except
we
will
robbe
Christ
of
the
glorie
of
his
priesthood
:
wherein
we
may
see
what
the
Papistes
haue
done
:
for
if
wee
bee
wise
to
iudge
rightly
,
and
will
see
that
whiche
God
setteth
beefore
our
eyes
,
wee
cannot
choose
,
but
wee
muste
needes
see
howe
they
haue
taken
bothe
these
things
of
the
priesthood
of
Christe
,
and
giuen
them
vnto
other
.
First
,
for
the
oblation
of
Christe
to
purge
our
sinnes
,
if
wee
will
acknowledge
it
,
wee
must
confesse
,
that
it
was
done
but
once
,
and
must
neuer
be
repeated
the
seconde
time
,
bothe
as
the
Apostle
after
in
plaine
woordes
teacheth
vs
,
and
as
the
nature
of
Christes
priesthood
doeth
necessarilie
proue
:
for
hee
hathe
his
priesthood
abidinge
euer
,
euen
as
he
liueth
euer
,
neither
can
it
be
carried
Therefore
their
Masses
are
aboue
all
sacrilege
accursed
,
in
which
they
say
,
that
the
Prieste
thoughe
vnbloudily
,
yet
he
offereth
in
a
propitiatorie
sacrifice
the
naturall
and
royall
!
bodie
of
Christe
,
and
not
onely
thus
they
tran●…erre
the
purgation
of
our
sinnes
from
the
Altar
of
the
Crosse
,
where
it
was
made
by
Christe
,
to
the
Altar
of
an
idoll
,
where
they
woulde
doe
it
by
a
prieste
,
but
they
doe
not
so
muche
as
confesse
,
that
it
was
once
perfecte
and
full
vppon
the
crosse
,
but
finde
wantes
in
it
there
offered
.
I
slaunder
them
nor
for
it
is
their
owne
doctrine
,
neither
,
am
I
sure
,
will
they
denie
:
them selues
write
,
that
Christe
satisfied
for
sinns
before
baptisme
,
both
for
the
giltinesse
and
punishment
of
them
:
but
as
for
sinnes
after
baptisme
,
he
tooke
only
away
the
guiltinesse
of
the
fault
,
but
le●…t
the
punishment
for
our selues
to
beare
,
so
much
as
by
afflictions
of
our
life
,
and
by
purgatorie
after
our
life
,
we
could
possibly
endure
.
Thus
lame
they
leaue
vnto
Christe
the
purgeing
of
our
sinnes
,
the
highest
part
of
his
priesthood
.
The
other
part
of
his
intercession
,
they
handle
it
no
better
:
for
do
they
not
pray
vnto
all
saints
and
Angels
▪
doe
they
not
call
the
virgine
Marie
,
the
Queene
of
heauen
,
the
gate
of
Paradise
,
the
treasuresse
of
grace
,
the
refuge
of
sinners
,
the
mediatresse
of
men
,
our
life
,
our
delite
,
our
hope
?
&
what
after
this
can
they
leaue
vnto
Christ
?
And
this
(
dearely
beloued
)
I
alledge
not
vnto
you
,
out
of
priuate
mens
writings
,
whiche
they
might
denie
,
but
in
their
sacred
holy
Masse
booke
,
these
things
are
written
.
In
their
masse
of
the
annunciation
,
they
sing
this
song
:
Salue
virgo
virginum
,
Mediatrix
hominum
.
All
haile
,
virgin
of
virgins
,
the
mediatresse
of
men
.
In
the
masse
of
the
conception
,
they
sing
this
:
Tuspes
certa
miscrorum
,
Vere
mater
orphanorum
,
Tu
lauemen
oppressorum
,
Medicamen
infirmorum
,
Omnibus
es
omnia
.
Thou
art
the
vndoubted
hope
of
the
miserable
,
the
mother
in
deed
of
Orphanes
,
the
refreshment
of
the
oppressed
,
the
healing
medicine
of
all
the
diseased
,
and
thou
art
all
things
to
all
men
.
You
heare
the
rime
of
all
this
I
am
sure
,
and
for
the
matter
,
it
is
not
worth
englishing
.
Now
,
ioyne
vnto
this
,
more
out
of
the
masse
booke
.
O
foelix
puerpera
,
Nostra
pians
scelera
.
O
happie
bringer
foorth
of
children
,
cleansing
our
wickednesse
&c.
and
out
of
the
Portesse
:
Tu
per
Thom●…
sanguinem
&c.
O
Christ
,
make
vs
to
ascend
vnto
heauen
,
whether
Thomas
is
ascended
,
and
by
the
bloud
of
Thomas
&c.
And
tel
me
nowe
,
what
is
left
vnto
Christ
to
be
our
mediatour
?
Surely
(
dearely
beloued
)
the
trueth
is
,
euen
as
the
Lord
hath
persuaded
vs
this
day
:
he
that
bosted
so
long
to
be
the
vicar
of
Christ
,
we
haue
tryed
him
,
and
founde
him
to
be
the
verie
Antichrist
,
who
denyeth
in
deed
Christ
to
be
come
in
flesh
,
while
thus
hee
denyeth
him
to
bee
our
onely
mediatour
.
Nowe
,
let
vs
returne
further
,
to
heare
what
the
Apostle
teacheth
.
The
fourth
propertie
here
mentioned
,
requisite
in
a
priest
,
is
,
that
he
haue
compassion
on
his
brethren
,
according
to
that
feeling
which
is
in
his
owne
flesh
,
of
his
owne
infirmities
▪
this
compassion
is
,
to
reioyce
with
his
brethren
,
in
all
well
doing
:
and
to
be
greued
for
them
,
in
their
sinnes
&
errours
:
whiche
propertie
the
Apostle
saith
was
in
the
priest
of
the
lawe
,
in
a
certeine
measure
,
as
hee
was
helpe
by
experience
of
him selfe
,
and
so
muche
as
God
accepted
in
him
,
who
was
for
a
time
the
priest
of
his
people
.
This
ought
to
bee
nowe
a
speciall
instruction
vnto
vs
all
,
because
wee
are
all
made
a
spirituall
Priesthood
vnto
GOD
,
to
offer
vp
our
spirituall
sacrifices
,
that
we
should
haue
this
compassion
one
toward
another
,
to
delight
in
the
well
doing
of
our
brethren
,
as
hauing
receiued
the
same
spirit
of
faith
,
and
to
be
greeued
with
their
offences
,
euen
as
men
subiect
to
the
same
infirmities
.
This
reioycing
was
in
Paule
,
when
he
writeth
to
the
Philippians
,
that
if
he
might
procure
their
faith
&
constancie
of
godlinesse
,
Like
priest
like
people
:
the
people
are
so
dulled
with
carnall
concupiscence
,
that
all
their
companie
is
,
for
cardes
,
or
dice
,
or
daunsing
,
or
banquetting
,
or
some
riot
of
life
:
the
name
of
the
Lord
is
not
remembred
,
but
when
it
is
blasphemed
:
this
is
the
fellowship
of
the
world
:
the
ministerie
hath
not
so
altogether
cast
off
shame
,
but
yet
the
faults
of
it
are
somwhat
too
great
and
grieuous
:
for
many
of
them
are
hirelings
,
non
residents
,
dumb
dogges
,
going
a whoringe
(
not
after
many
women
,
which
the
worlde
would
detest
)
but
after
manie
benefices
,
which
the
Lord
God
of
Israel
doeth
as
much
abhorre
:
would
to
God
this
complaint
were
false
,
and
it
shal
be
false
when
god
shal
giue
his
feare
into
our
harts
,
and
giue
vs
eares
to
heare
that
good
promise
of
Christ
:
blessed
are
those
seruaunts
,
whom
the
Lorde
,
when
he
commeth
,
shall
finde
wakinge
.
It
followeth
:
because
that
he
is
compassed
about
with
infirmitie
:
this
is
the
cause
why
the
high
priest
had
such
compassion
on
his
brethren
,
because
himselfe
fealt
all
their
infirmities
:
thus
the
Apostle
testified
of
Christ
before
,
that
because
he
was
tempted
,
he
was
made
able
to
helpe
those
that
were
tempted
:
and
Saint
Paule
saith
,
for
this
cause
be
we
comforted
Another
thing
here
to
be
marked
is
,
that
the
Apostle
calleth
al
sinnes
,
by
the
name
of
errours
&
ignorances
:
teaching
vs
first
,
that
al
errour
and
innorance
before
God
is
condemned
as
sin
,
&
whatsoeuer
man
doth
with
all
his
good
intentes
,
if
he
be
ignoraunt
in
his
work
,
he
oflereth
but
the
sacrifice
of
a
foole
,
neither
doth
God
regarde
it
.
Wherin
we
may
se
what
their
church
is
,
whose
whole
religion
is
blindenesse
,
and
whose
deuotion
(
as
them selues
confesse
,
)
is
bred
and
nourished
by
ignorance
:
&
another
cause
why
our
sinnes
are
named
ignoraunces
,
is
,
because
the
sinners
knowe
not
their
owne
way
,
they
thinke
they
haue
peace
&
reioycing
.
When
danger
and
woe
is
neerest
vnto
them
:
they
think
their
sinne
is
sweete
and
ful
of
pleasure
,
when
indede
it
is
nothing
els
but
anguish
&
affliction
of
spirit
:
for
they
see
only
with
their
eyes
&
haue
regarde
after
the
present
time
,
not
knowing
that
the
time
passeth
,
&
the
concupiscence
is
ended
in
it
,
&
that
that
lord
after
wil
call
them
to
iudgment
.
Thus
the
Prophet
Daniel
nameth
the
sinnes
of
Nabuchadnezar
,
his
errours
:
and
Abacuch
making
his
It
followeth
now
in
the
third
verse
:
And
for
the
same
cause
he
must
,
as
for
the
people
,
so
for
him selfe
,
offer
sacrifice
for
sinne
:
In
these
words
the
Apostle
beareth
witnesse
,
of
want
&
imperfection
of
the
priesthood
of
Aaron
:
that
though
he
appeared
as
a
mediatour
betweene
God
and
his
people
:
yet
he
was
not
perfecte
for
suche
a
woorke
,
but
acknowledging
his
owne
sinnes
,
hee
sett
him selfe
in
their
number
which
looked
for
a
better
mediatour
,
who
was
only
figured
,
could
not
be
exhibited
in
his
person
:
to
this
end
he
offered
sacrifice
,
both
for
the
people
,
and
for
him selfe
,
according
as
hee
was
expresly
commaunded
in
the
lawe
of
Moses
,
as
wee
reade
in
the
ninth
Chapter
of
Leuiticus
,
and
againe
after
is
here
mentioned
in
the
seuenth
Chapter
following
.
And
Aaron
had
compassion
on
his
brethren
,
but
in
a
certeine
measure
,
and
the
greatest
parte
of
it
for
him selfe
,
and
sorrowe
of
his
owne
infirmities
:
but
Christe
,
wholie
was
grieued
for
vs
,
and
for
our
sakes
onely
he
bare
infirmities
,
of
all
which
the
doctrine
is
plaine
vnto
the
people
of
Israel
,
that
not
Aaron
,
but
Christ
,
was
the
great
high
priest
to
reconcile
them
vnto
God
:
And
here
we
see
touching
that
that
is
said
,
the
high
priest
offered
for
his
own
sinnes
and
for
the
sinnes
of
the
people
,
that
is
not
ment
that
his
sacrifices
were
in
deed
a
cleansing
of
their
sinnes
:
for
neither
can
the
bloud
of
Calues
&
Goates
wash
away
that
infection
,
neither
can
a
sinnful
man
offer
a
sacrifice
of
such
price
:
onely
the
Lord
Iesu
offering
his
body
,
could
do
so
excellent
a
woorke
:
but
that
the
sacrifices
of
the
lawe
,
and
that
high
Prieste
,
were
said
to
purge
sinnes
:
it
was
onely
in
figure
,
as
being
signes
and
tokens
of
Christ
,
and
of
his
bodie
,
to
be
sacrificed
vppon
the
crosse
,
which
redemption
,
they
confessed
and
beleeued
,
in
their
oblations
,
and
God
sealed
it
vnto
them
,
by
fire
from
heauen
,
consuming
their
burnt
offerings
,
that
their
faith
was
precious
in
his
sight
,
and
he
would
perfourme
his
promises
vnto
them
,
according
to
their
hope
,
and
giue
them
a
sacrifice
for
their
sinn
,
euen
his
only
begotten
sonne
that
euery
one
which
beleeued
in
him
should
not
perishe
but
haue
life
euerlasting
:
and
in
wittnesse
of
this
constant
trueth
,
because
their
sacrifices
were
as
figures
of
it
,
he
giueth
them
the
name
of
that
which
they
figured
,
and
calleth
them
sinne
offeringes
,
and
propitiatorie
sacrifices
,
and
reconciliations
betwene
God
and
them
.
And
this
is
common
to
all
sacraments
of
the
olde
and
newe
Testament
,
that
they
might
be
vnto
vs
sure
&
vndoubted
pledges
of
Gods
promises
,
that
he
perfourmeth
them
all
:
therefore
the
name
and
title
of
the
thing
,
is
giuen
to
the
figure
:
so
these
sacrifices
were
called
sinne
offeringes
,
and
peace
offerings
:
circumcision
was
called
Gods
conenant
,
the
Lambe
his
passeouer
,
the
Arke
his
glorie
,
the
temple
his
rest
,
Baptisme
the
washing
of
our
new
birth
:
and
what
madnes
is
in
men
,
I
can
not
tel
,
why
they
stumble
and
fall
,
and
are
broken
an
this
phrase
:
this
is
my
bodie
.
Could
the
name
of
reconciliation
be
giuen
to
the
bloud
of
an
Oxe
,
the
name
of
Gods
benefites
be
giuen
to
the
cutting
off
of
a
litle
skin
,
and
to
a
white
lambe
:
his
glorie
,
his
blessednesse
,
his
rightcousnesse
,
to
golde
,
to
stones
,
to
water
:
and
can
not
the
name
of
the
body
of
Christ
be
giuen
vnto
bread
?
or
could
not
the
name
of
forgiuenesse
,
of
mercie
,
of
couenant
,
of
glory
,
of
presence
,
of
righteousnesse
,
change
the
nature
of
golde
,
stones
,
fleshe
,
water
,
and
such
like
:
and
must
needes
the
name
of
bodie
streight
change
bread
into
fleshe
?
or
is
not
the
sacrament
of
Christes
bodie
and
bloud
,
as
glorious
a
mysterie
,
as
full
of
trueth
as
other
sacraments
were
:
&
why
should
it
not
haue
a
greater
honour
,
named
by
the
thing
whiche
it
representeth
:
but
this
as
occasion
is
offered
,
and
in
a
worde
,
for
the
thing
is
plaine
to
those
that
will
vnderstand
,
&
they
that
with
affection
haue
robbed
themselues
of
iudgmente
,
let
vs
pray
for
them
:
and
they
that
do
belong
vnto
the
couenant
,
shal
one
day
with
vs
confesse
the
true
doctrine
of
the
sacrament
in
which
it
is
sealed
.
Now
Let
vs
pray
,
&c.
The
23.
Lecture
,
vppon
the
4.
5.
&
6.
verses
.
4
And
no
man
taketh
this
honour
vnto
himselfe
,
but
he
that
is
called
of
God
,
as
was
Aaron
.
5
So
likewise
Christ
tooke
not
to
him selfe
this
honour
,
to
be
made
the
high
priest
,
but
he
that
said
vnto
him
:
Thou
are
my
Sonne
,
this
day
begat
I
thee
gaue
it
him
.
6
As
he
also
in
another
place
speaketh
,
Thou
art
a
priest
for
euer
after
the
order
of
Melchisedech
.
Tolde
you
,
the
Apostle
here
maketh
comparison
betweene
the
priesthood
of
Aaron
&
of
Christ
:
that
so
by
conference
,
the
dignitie
of
Christ
might
more
appeare
.
The
comparison
hitherto
hathe
beene
in
this
,
that
the
priest
of
the
olde
lawe
,
must
necessarily
be
a
naturall
man
:
then
,
that
he
must
do
the
worke
of
the
people
,
in
thinges
apperteining
to
God
:
thirdly
,
that
he
must
doe
it
with
some
sacrifice
:
fourthly
,
with
compassion
for
the
peoples
errours
:
in
all
which
Christ
onely
is
excellent
aboue
all
other
.
Now
,
the
Apostle
goeth
forward
,
and
yet
sheweth
a
fifte
propertie
of
the
high
priest
afore
,
and
that
is
,
that
he
was
called
of
God
,
and
thrust
not
himselfe
into
that
roome
&
function
.
To
this
purpose
now
it
followeth
:
And
no
man
taketh
vnto
him selfe
this
honour
,
but
he
that
is
called
of
God
as
was
Aaron
:
then
in
the
two
verses
following
,
sheweth
howe
in
this
also
Christe
excelled
Aaron
,
and
had
a
more
glorious
calling
then
he
:
first
,
because
an
high
decree
of
God
was
pronounced
by
the
Prophete
in
which
,
vnder
the
name
of
a
soone
,
God
ordeyned
him
priest
,
saying
:
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
:
Againe
,
he
called
him
not
vnto
a
priesthood
of
signes
and
shadowes
,
which
endured
but
for
a
while
,
but
he
called
him
to
the
true
priesthood
it selfe
,
which
chaunged
not
,
but
made
him
a
priest
for
euer
,
after
the
order
of
Melchisedech
.
So
,
as
the
sonne
is
higher
then
a
seruant
,
the
trueth
better
then
the
figure
of
it
,
and
that
which
abydeth
euer
,
better
then
that
which
in
time
is
abolished
:
so
much
,
this
calling
of
Christ
exceedeth
Aarons
calling
,
and
all
the
priestes
of
the
lawe
.
Heere
let
vs
first
learne
,
sith
the
Apostle
speaketh
plainely
:
No
man
taketh
honour
to
him selfe
,
but
he
that
is
called
of
God
as
Aaron
was
:
that
bothe
it
is
vnlawfull
for
any
man
without
a
calling
to
take
vppon
him
the
ministerie
,
neither
yet
any
calling
ought
to
be
,
which
is
not
according
to
the
will
of
God
:
for
seeing
the
ministerie
is
honourable
,
and
hee
is
iustly
honoured
that
executeth
it
faithfully
:
how
can
I
exalt
my selfe
,
but
of
right
I
ought
againe
to
be
brought
lowe
,
and
in
steede
of
glorie
,
haue
shame
?
for
what
doe
I
in
this
,
but
rob
Christe
of
his
glorie
,
who
is
head
of
his
Churche
,
and
appointeth
ministers
whom
hee
will
,
who
ruleth
in
the
house
of
Iacob
,
and
ordeyneth
officers
at
his
owne
pleasure
?
If
in
an
earthlie
kingdome
,
subiectes
would
presume
to
take
offices
at
their
owne
choice
,
were
it
not
extreme
confusion
,
vtter
reproche
and
shame
vnto
the
prince
?
howe
muche
more
to
bring
this
confusion
into
the
Churche
of
Christ
?
Therfore
,
both
our
Sauiour
Christ
himselfe
did
openly
ordeine
his
own
apostles
,
&
neuer
any
of
them
executed
that
office
,
but
with
protestation
,
that
they
had
this
calling
of
God
:
&
therfore
their
Epistles
beginne
(
as
you
reade
)
Paule
an
Apostle
of
Iesus
Christ.
Peter
the
seruant
of
Iesus
Christ.
And
the
same
from
the
beginning
hath
beene
a
perpetuall
lawe
in
the
church
of
God
.
Moses
,
Dauid
,
Esay
,
Ieremie
,
and
all
the
residue
,
they
tooke
not
this
honour
to
them
selues
,
but
were
called
of
God
,
&
in
the
name
of
God
they
declared
vnto
the
people
,
his
visions
and
his
wordes
,
from
which
if
they
declyned
to
the
righte
hand
or
to
the
leste
,
they
made
them selues
sinners
:
and
not
onely
thus
it
is
in
the
ministerie
,
but
for
as
much
as
the
Apostle
giueth
it
a
generall
terme
:
No
man
taketh
honour
vnto
him selfe
:
euen
in
the
common
wealth
,
in
matters
of
this
vaine
life
,
not
onely
the
God
of
peace
wil
not
haue
his
people
to
liue
in
confusion
,
euery
man
to
exalte
himselfe
:
but
also
limitteth
to
euery
one
,
the
bounds
of
his
calling
,
in
which
God
hath
giuen
him
honour
,
and
without
which
,
bothe
hee
sinneth
against
God
,
and
offendeth
his
Prince
that
hath
appointed
him
.
The
Iustice
muste
deale
with
those
thinges
whiche
apperteine
vnto
a
Iustice
,
&
a
iudge
with
the
things
of
a
iudge
:
and
as
it
is
rebellion
for
the
priuate
man
to
resist
the
magistrate
:
so
is
it
presumption
in
a
magistrate
,
to
take
vpon
him
aboue
his
calling
.
We
haue
gotten
among
vs
I
know
not
what
prouerb
,
which
commonly
we
call
,
A
cast
off
our
office
:
if
this
bee
to
cast
off
the
lawe
of
our
calling
,
and
take
more
honour
then
is
giuen
of
the
higher
power
,
we
deserue
it
right
wel
,
if
for
such
prety
castes
,
our selues
should
be
cast
quite
out
of
our
places
:
for
in
matters
aboue
vs
,
we
be
all
priuate
men
and
must
goe
vnto
them
,
to
whom
God
hath
giuen
the
iudgemente
:
where
we
our
selu●…s
haue
the
place
of
honour
:
there
let
vs
be
faithful
as
before
the
Lord.
The
second
thing
to
be
learned
in
these
wordes
,
is
,
that
we
haue
all
,
such
a
calling
,
as
we
may
be
sure
it
is
of
God
:
for
we
must
be
called
of
God
,
as
Aaron
was
.
Heere
(
dearely
beloued
)
I
woulde
wee
had
no
cause
to
complaine
:
or
,
seeing
thinges
are
so
ill
as
they
are
,
I
would
we
had
the
spirite
of
the
prophete
Ieremie
,
to
wishe
that
our
handes
were
full
of
water
,
or
in
our
eyes
were
a
founteine
of
teares
,
that
we
might
weepe
day
and
night
for
the
sinnes
of
our
nation
:
then
the
Lorde
in
due
time
would
hearken
vnto
vs
,
and
the
highest
from
his
holy
seate
woulde
regarde
vs
,
that
our
eyes
might
see
all
our
ruines
restored
.
But
nowe
,
touching
this
calling
in
magistrates
and
officers
of
our
common
wealth
,
I
will
say
no
more
,
but
in
one
worde
,
as
the
scripture
speaketh
.
God
calleth
him
vnto
his
dignitie
,
who
is
orderly
appointed
,
and
is
a
man
of
courage
,
fearinge
God
,
dealing
truely
,
hauing
no
respecte
of
persons
,
and
hating
couetousnesse
:
otherwise
,
if
by
bribing
,
by
ambition
,
or
by
any
vnlawfull
meanes
,
he
come
to
his
preferment
,
the
more
he
knoweth
himselfe
;
the
more
he
wil
feare
least
his
calling
be
not
of
God
:
but
this
they
will
regarde
,
to
whome
it
belongeth
:
our
speciall
doctrine
here
,
is
in
the
callinge
of
the
ministers
,
wherof
(
by
the
grace
of
god
)
I
wil
tel
you
the
trueth
:
but
because
this
,
and
other
thinges
are
nowe
in
bitter
controuersie
betweene
our selues
,
so
that
the
vncharitable
wordes
of
our
mouthes
are
witnesses
against
vs
of
the
euill
affections
of
our
hearts
,
and
our
hurtfull
doings
one
toward
another
do
shew
abundantly
,
that
euil
will
hath
taken
deepe
root
within
vs
,
I
protest
that
I
haue
neither
part
nor
fe
lowship
in
this
diuision
,
but
in
loue
&
vnitie
.
I
beare
him
witnesse
who
speaketh
trueth
,
and
beare
with
his
errour
who
is
deceiued
,
acknowledging
my self
more
vnworthie
then
either
both
.
And
that
you
(
dearly
beloued
)
may
hold
fast
the
bonde
of
peace
,
and
not
be
broken
off
with
euerie
temptation
,
I
befeeche
you
consider
but
this
with
me
:
hath
not
God
giuen
his
gifts
diuersly
,
to
one
more
,
to
one
lesse
,
to
one
ten
pounds
,
as
it
is
in
the
parable
,
to
another
but
one
,
and
can
we
than
all
know
a
like
?
must
we
not
of
necessity
one
know
more
,
another
lesse
,
one
be
more
wise
,
another
lesse
,
one
vnderstand
this
truth
,
another
that
,
euen
as
God
reuealeth
it
:
and
euerie
one
of
vs
haue
our
wantes
,
in
which
wee
may
bee
better
taught
:
and
shall
it
not
be
euer
so
,
as
long
as
our
knowledge
is
in
part
,
&
we
see
not
the
fulnes
of
all
trueth
?
and
hath
not
God
giuen
this
diuersitie
vnto
vs
for
a
good
purpose
,
that
thus
standing
in
neede
one
of
another
,
wee
should
all
more
effectually
loue
and
helpe
one
another
:
looke
not
for
it
therefore
wee
all
agree
in
euerie
thing
,
for
it
shall
neuer
be
till
wee
do
all
see
the
Lorde
Iesu
,
who
onely
is
perfecte
wisedome
and
trueth
.
But
looke
for
this
,
and
pray
that
you
may
see
it
,
that
seeing
wee
agree
in
the
faith
of
Gods
elect
,
and
in
the
hope
of
saluation
,
that
is
,
in
the
Lorde
Iesu
,
that
we
may
walke
together
in
it
in
loue
,
and
kepe
this
vnitie
of
the
spirite
,
in
the
bande
of
peace
.
And
to
those
who
are
aduersaries
in
this
case
against
vs
,
if
they
vouchsafe
to
heare
,
moste
humbly
I
beseeche
them
to
consider
,
howe
precious
all
trueth
of
the
Lord
is
,
and
to
seperate
all
affections
from
them
,
so
that
their
heartes
may
beare
them
witnesse
in
the
night
,
bothe
vnseinedly
they
seeke
it
,
and
faithfully
they
will
imbrace
it
,
all
that
the
Lord
shall
reueale
vnto
them
:
which
mind
the
Lord
graunt
vnto
vs
with
them
,
that
his
truth
may
be
of
all
embraced
,
&
his
churche
may
haue
holy
peace
.
Now
,
let
vs
returne
to
our
text
:
No
man
taketh
honour
vnto
himselfe
,
but
he
that
is
called
of
God
,
as
Aaron
was
:
a
very
flat
and
plaine
sentence
.
No
minister
ought
to
be
called
in
the
Churche
,
but
he
whose
calling
may
be
knowen
to
be
of
God
.
Suche
persons
,
such
qualities
,
suche
places
,
as
may
be
knowen
,
the
Lord
hath
ordeined
,
onely
suche
elections
ought
to
be
in
the
Churche
:
and
this
all
men
must
needes
graunt
.
Hereof
I
may
first
conclude
,
touching
the
person
of
the
minister
:
that
because
in
all
places
,
by
the
prophets
,
by
the
Apostles
,
by
our
sauiour
Christe
,
God
alway
requireth
that
his
ministers
bee
of
good
reporte
,
well
grounded
in
faith
,
able
to
teache
his
people
:
therefore
,
if
ruffians
,
if
Papistes
,
or
men
of
an
vnknowen
religion
:
if
ignorant
men
,
and
not
able
to
teach
,
be
chosen
vnto
this
office
,
I
dare
boldely
affirme
it
,
their
calling
is
not
allowed
of
God
,
and
therefore
not
accusing
any
of
ruffianrie
,
or
poperie
,
I
leaue
that
vnto
the
Lorde
:
yet
I
thinke
it
not
amisse
,
to
adde
a
worde
or
two
of
their
popishe
orders
,
and
priestes
of
their
calling
.
You
knowe
first
this
certeine
principle
:
No
man
ought
to
take
honour
,
but
he
that
is
called
of
God
,
as
Aaron
was
.
Now
would
I
faine
knowe
,
of
all
those
orders
which
the
Papistes
had
,
what
one
of
them
was
of
God
?
either
touching
the
woorke
whereto
they
are
appointed
,
or
else
the
qualities
required
in
them
,
of
which
they
be
examined
?
For
first
,
touching
the
qualities
of
Gods
ministers
,
of
whiche
the
churche
examineth
them
,
wee
all
know
this
day
,
that
these
they
are
:
they
must
bee
blamelesse
,
watchfull
,
sober
,
modest
,
herberous
,
wise
,
gentle
,
apt
to
teache
,
able
to
conuince
the
aduersarie
,
such
as
gouern
wel
their
whole
families
,
no
drunkardes
,
no
quarellers
,
no
couetous
men
:
these
be
the
qualities
that
God
requireth
.
But
the
Pope
,
how
doth
hee
examine
his
priestes
?
the
Bishop
,
or
else
the
Archdeacon
,
with
some
other
priestes
,
they
call
the
parties
,
and
examine
them
:
first
,
whether
they
be
xxv
.
yeare
olde
:
then
,
whether
he
vnderstand
any
latine
:
then
,
whether
his
father
and
mother
were
honest
,
or
whether
he
be
a
bastarde
:
fourthly
,
they
must
marke
&
handle
euerie
member
of
his
bodie
,
whether
they
be
sounde
,
and
number
his
eyes
,
his
eares
,
his
nostrels
,
his
hands
,
his
fingers
,
his
feete
!
and
if
they
mistrust
,
hee
must
put
off
his
shooes
,
to
see
whether
his
feete
bee
of
wood
,
or
no.
Fiftely
,
whether
he
haue
chast
flesh
:
that
is
,
whether
he
haue
married
two
wiues
,
or
else
a
widowe
.
Sixtely
,
how
long
he
hath
bene
in
orders
,
and
what
,
when
,
and
of
whome
hee
had
his
orders
.
Seuenthly
,
what
liuing
hee
hath
to
mainteine
him
,
either
by
patrimonie
,
or
by
benefice
,
These
thinges
by
streight
examination
beeing
well
knowen
,
then
the
Bishop
telleth
them
that
there
be
xiiii
.
especiall
thinges
,
which
Sainct
Paule
to
Timothie
,
requireth
in
a
minister
,
and
wisheth
them
to
consider
of
them
.
Was
there
euer
darke
night
so
contrarie
to
a
shining
day
,
as
these
bables
of
Antichrist
,
are
contrarie
to
the
ordinaunce
of
God
?
Now
,
touching
the
office
,
wherevnto
God
appointeth
the
ministers
of
his
Gospel
,
is
it
not
this
:
to
preache
his
worde
,
and
minister
sacramentes
?
other
gouernours
of
his
Church
,
are
they
not
for
the
peoples
obedience
vnto
this
worde
,
and
,
for
prouision
of
the
poore
?
But
the
Popes
officers
from
the
highest
to
the
lowest
,
what
similitude
haue
they
with
these
?
the
first
officer
in
their
churche
is
a
porter
,
and
he
hath
this
authoritie
giuen
him
,
to
ringe
Their
second
officer
is
a
lesson
reader
:
and
he
must
reade
,
or
sing
the
lessons
,
and
hallow
breade
,
and
all
greene
fruite
,
and
studie
the
booke
in
whiche
their
lessons
are
,
and
all
this
he
must
do
faithfully
,
and
to
the
full
.
The
third
office
they
haue
,
is
,
to
coniure
:
and
the
exorcist
or
coniurer
,
he
hath
charge
with
a
certeine
charme
to
cast
out
diuels
:
to
bid
them
that
doe
not
communicate
,
departe
:
and
to
powre
water
into
the
chalice
at
communion
:
and
this
hee
muste
doe
verie
diligentlie
.
The
fourth
office
,
is
of
Acolites
:
and
they
must
carie
the
candlestickes
,
light
the
tapers
,
and
prepare
bread
and
wine
,
when
there
is
a
communion
:
and
of
this
they
must
haue
greate
consideration
.
Their
fist
order
or
office
,
is
of
greater
accompt
,
and
is
of
Subdeacons
:
and
they
muste
prouide
water
against
masse
,
washe
the
palles
,
and
corporasse
clothes
,
giue
the
Chalice
and
couer
vnto
the
Deacon
:
and
this
they
must
do
verie
cleanly
and
diligently
:
beside
,
they
muste
vowe
chastitie
,
serue
at
the
Altar
,
and
haue
authoritie
to
reade
the
Epistle
for
the
quick
and
the
dead
.
The
sixte
order
is
,
of
Deacons
;
and
he
may
sometime
for
want
of
a
better
,
baptise
and
preache
,
but
his
especiall
charge
and
authoritie
is
,
to
serue
at
the
altar
and
reade
the
Gospel
for
the
quick
and
the
deade
:
and
hee
must
greatly
bethinke
him
,
what
an
high
degree
he
hath
taken
.
The
seuenth
order
is
,
of
priesthood
:
and
it
is
tolde
him
that
he
must
preach
,
baptise
,
blesse
,
and
rule
:
but
his
principall
&
sole
authoritie
giuen
him
in
consecration
is
,
to
say
masse
,
offer
sacrifice
for
the
quick
and
the
dead
,
and
to
forgiue
sinnes
.
This
authoritie
hath
also
the
Byshop
,
when
he
will
:
and
specially
,
he
must
beare
a
crosyre
staffe
,
weare
a
ring
,
and
rule
ouer
other
.
The
Pope
him selfe
,
he
may
do
the
like
,
but
especially
he
may
weare
a
crowne
and
a
pall
,
and
hath
fulnesse
of
power
to
doe
all
things
,
for
the
glorie
of
God
,
and
the
blessed
virgine
,
and
the
holy
Apostles
,
Peter
and
Paule
,
and
for
the
church
of
Rome
.
These
(
dearely
beloued
)
are
the
orders
of
the
Popish
church
,
not
one
worde
feigned
of
me
,
but
euerie
whit
set
out
in
their
owne
Pontificall
,
as
you
may
plainly
see
it
.
Now
iudge
your selues
,
and
I
appeale
to
the
conscience
of
euerie
man
that
hath
an
vnderstanding
heart
,
whether
suche
creatures
haue
their
calling
of
God
,
or
no
?
I
might
likewise
alledge
that
fourme
and
manner
of
ordeining
,
as
contrarie
to
Christes
institution
as
these
former
are
:
for
,
where
Christes
ordinaunce
is
,
that
his
ministers
should
be
made
with
prayer
and
fasting
,
and
with
laying
on
of
handes
:
they
,
as
men
thinking
basely
of
suche
simple
dealing
,
and
a
great
deale
more
to
making
of
their
priestes
:
they
must
haue
oyle
,
candels
,
basens
,
towels
,
amices
,
albes
,
stoales
,
gyrdles
,
maniples
,
myters
,
bookes
,
crosses
,
linnen
bandes
,
chalices
,
pattens
,
singing
cakes
,
wine
and
water
,
flowre
,
and
such
other
things
,
trifled
and
toyed
with
all
,
with
so
many
foolishe
gestures
,
as
I
am
persuaded
,
that
any
wise
man
,
this
day
,
reading
it
in
their
owne
bookes
,
woulde
abhorre
it
,
either
as
intollerable
pride
,
or
vnspeakeable
foolishenesse
:
but
wisedome
is
the
Lords
,
and
he
giueth
it
to
whome
he
will
:
and
let
vs
praise
him
for
his
goodnesse
,
to
whome
he
hath
giuen
eyes
to
see
.
If
any
will
here
obiecte
,
notwithstanding
all
these
abuses
:
yet
the
priest
had
that
whiche
was
principall
,
libertie
to
preache
and
minister
sacramentes
:
therefore
their
ministerie
not
to
be
reiected
.
I
answer
:
In
this
,
on
one
side
was
the
greate
goodnesse
of
God
,
that
in
time
to
come
,
his
children
might
assuredly
knowe
,
he
reserued
to
him selfe
a
church
,
euen
in
the
middes
of
all
desolation
:
and
that
he
called
them
by
his
woorde
,
and
confirmed
by
his
sacramentes
,
euen
as
at
this
day
:
for
seeing
there
can
be
no
sinne
so
greate
,
but
faith
in
Iesu
Christ
scattereth
it
all
away
,
it
was
impossible
that
the
man
of
sinne
shoulde
so
muche
adulterate
either
the
word
of
God
,
but
that
it
should
be
to
the
faithfull
a
gospel
of
saluation
:
or
else
the
sacramentes
of
God
,
but
that
they
should
be
pledges
of
eternall
life
to
those
that
did
beleeue
.
Againe
,
on
the
other
side
,
in
that
they
kept
this
authoritie
to
their
priestes
,
to
preache
&
to
baptise
:
it
was
the
pestilent
sleight
and
subtiltie
of
the
diuell
,
the
more
easily
by
suche
a
colour
to
deceiue
them
:
for
if
he
had
vtterly
dented
preaching
of
the
Gospel
,
and
vse
of
sacramentes
,
who
woulde
then
haue
beene
seduced
?
these
be
his
wayes
to
destroy
Pagans
and
Infidels
:
but
to
corrupt
the
churche
of
God
,
he
putteth
on
an
Angels
cloathing
,
that
vnder
pretence
of
holinesse
he
might
deceiue
.
And
in
deede
he
did
deceiue
:
for
he
hath
so
farre
prophaned
the
preaching
of
the
Gospell
,
and
the
sacramentes
of
Christe
,
that
we
ought
,
according
to
the
word
of
God
,
to
separate
our selues
,
and
to
say
,
accurssed
,
to
all
their
doings
,
although
God
of
his
infinite
goodnesse
,
who
calleth
things
that
are
not
,
as
though
they
were
,
euen
in
that
ministerie
gaue
grace
vnto
his
Saincts
.
I
say
therefore
againe
,
as
I
sayde
before
,
that
in
the
Popish
church
,
from
the
crowne
of
the
head
to
the
soule
of
the
foote
,
not
one
order
is
of
God
,
nor
any
peece
of
their
priesthood
is
honour
giuen
of
God
:
wherein
I
appeale
vnto
their
owne
consciences
,
whose
wisedome
is
without
affection
in
them
:
and
thus
farre
of
this
4.
verse
.
Touching
the
two
nexte
verses
,
I
haue
before
shewed
the
meaning
of
them
,
that
by
testimonie
of
the
Prophet
,
the
Apostle
proueth
that
Christ
also
had
his
calling
of
God
,
euen
as
Christ
him self
often
witnesseth
,
that
he
was
sent
of
his
father
:
touching
this
text
:
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
:
it
meaneth
,
that
openly
and
plainely
,
God
made
it
manifest
,
that
Christ
was
his
only
sonne
,
by
many
signes
and
miracles
,
in
which
,
as
Paule
sayth
,
God
was
made
manifest
in
flesh
:
but
of
this
I
spake
more
vnto
you
in
the
exposition
of
the
fifte
verse
of
the
first
chapter
.
The
other
text
heere
alledged
,
is
out
of
the
110.
Psalme
:
Thou
art
a
priest
for
euer
,
after
the
order
of
Melchisc
.
lcch
:
of
which
text
we
shal
also
haue
occasion
to
speake
more
largely
hereafter
:
this
now
we
haue
to
learne
,
that
this
Psalme
is
ment
of
Christ
,
and
this
sentence
is
his
caling
to
the
priesthod
:
of
this
the
apostle
is
a
plaine
witnesse
,
&
our
sauiour
Christ
in
the
22.
of
Math.
teacheth
that
this
psalme
could
not
be
meant
of
Dauid
,
because
it
is
said
in
it
,
The
Lord
saide
vnto
my
Lord
,
sit
thou
on
my
right
hand
,
vntil
I
make
thine
enimies
thy
footestoole
:
and
reason
teacheth
it
plainely
:
for
seeing
,
as
is
heere
alledged
,
it
is
to
the
praise
of
an
high
priest
,
how
could
it
be
of
King
Dauid
,
to
whome
the
priesthood
in
no
case
belonged
?
or
how
could
it
be
of
any
Priest
of
the
lawe
,
who
had
their
proper
calling
of
God
,
where
this
was
an
other
,
after
the
order
of
Melchisedech
,
who
was
bothe
a
King
and
a
priest
:
and
therfore
it
is
plaine
to
bee
ment
of
Christe
who
was
figured
in
Melchisdech
.
The
conclusion
then
of
the
Apostle
in
all
this
,
is
,
that
Christe
had
his
calling
of
God
,
as
Aaron
had
,
and
a
more
glorious
&
excellent
calling
,
therfore
a
greater
high
priest
then
any
before
him
:
but
the
time
is
past
.
Let
vs
pray
&c.
¶
The
xxiiij
.
Lecture
,
vpon
the
7.
8.
and
9.
verses
.
7
Who
in
the
dayes
of
his
fleshe
did
offer
vp
prayers
and
supplications
,
with
strong
crying
and
teares
vnto
him
,
that
was
able
to
saue
him
from
death
,
&
was
also
heard
in
that
which
he
feared
.
8
And
though
he
were
the
Sonne
,
yet
learned
he
obedience
by
the
thinges
which
he
suffered
.
9
And
beeing
consecrate
,
was
made
the
authour
of
eternal
saluation
vnto
all
them
that
obey
him
.
THE
Apostle
,
in
this
Chapiter
,
beginneth
to
proue
our
Sauiour
Christ
to
be
the
only
high
Prieste
of
the
newe
Testament
:
and
because
the
people
of
Israel
,
had
so
great
affiance
in
the
priesthood
of
Aaron
,
that
they
could
hardly
be
drawen
away
from
the
deteyning
of
it
,
thinking
assuredly
,
that
vnto
that
Priesthood
,
the
lawe
and
testimonies
of
God
had
beene
tyed
for
euer
:
and
not
knowing
that
all
ceremonies
of
that
the
law
were
ordeyned
vntill
the
time
of
reformation
,
in
whiche
Christ
should
appeare
&
chaunge
that
Priesthood
,
to
become
him selfe
vnto
vs
a
Priest
of
a
better
testament
:
therefore
the
Apostle
firste
setteth
foorth
the
properties
of
the
Priesthood
,
according
vnto
the
lawe
,
and
after
by
comparison
applieth
them
vnto
Christe
,
in
whome
they
all
shine
in
a
muche
more
excellent
sorte
,
then
before
in
Aaron
:
and
therfore
it
can
not
be
,
neither
breach
nor
dishonour
vndishonour
vnto
the
law
of
God
,
nor
the
priesthood
of
it
,
if
the
shadowe
and
the
figure
,
which
was
Aaron
,
should
now
be
taken
away
:
and
the
bodie
and
the
trueth
,
which
is
Iesu
Christe
,
should
be
established
for
euer
.
The
properties
whiche
the
Apostle
speaketh
of
,
necessarilie
apperteining
vnto
euery
priest
,
as
vnto
one
that
must
be
a
Mediatour
,
are
these
:
that
first
he
should
be
man
as
we
are
,
as
Aaron
and
his
posteritie
were
.
For
neither
Angell
nor
Archangell
,
nor
principalities
,
nor
powers
,
can
doe
this
woorke
,
to
present
fleshe
and
bloud
vnto
the
Maiestie
of
GOD
,
when
them selues
are
but
spirites
:
and
therefore
Christ
,
that
he
might
be
highe
Priest
,
tooke
not
an
Angels
nature
,
but
was
made
of
the
seede
of
Abraham
,
like
vs
:
that
as
there
is
but
one
God
,
so
there
might
bee
but
one
Mediatour
betweene
God
and
man
,
euen
the
man
Christe
Iesus
,
in
this
respect
as
able
to
bee
high
Priest
as
Aaron
him selfe
,
beeing
as
naturally
and
as
truely
cloathed
with
our
flesh
,
as
Aaron
was
.
The
second
propertie
of
the
Prieste
,
is
,
that
hee
should
be
ordeyned
,
not
onlie
for
him selfe
to
make
his
owne
atonement
,
but
also
for
other
men
to
accomplish
whatsoeuer
was
betwene
God
and
them
:
that
where
they
were
before
enimies
and
straungers
,
they
might
by
him
be
reconciled
,
and
haue
free
accesse
vnto
the
throne
of
grace
,
to
finde
mercie
and
succour
in
due
time
:
and
for
this
cause
Christe
alone
is
a
perfect
Priest
,
more
excellent
then
Aaron
,
who
was
incumbred
with
his
owne
sinnes
,
to
make
first
reconciliation
for
them
,
and
therefore
could
not
profit
other
.
And
as
this
was
the
Priests
office
,
to
be
a
mediatour
for
other
:
so
the
meanes
he
must
vse
,
and
the
mediation
to
bee
wrought
in
this
woorke
,
was
to
offer
vp
gifts
and
sacrifices
of
sinnes
:
that
is
,
to
present
vnto
God
the
sacrifice
of
righteousnesse
,
pure
and
holy
in
his
sight
,
in
whiche
hee
might
be
pleased
,
&
the
sinnes
of
the
people
might
be
taken
awaye
:
the
whiche
sacrifice
,
because
it
must
be
so
pure
,
that
in
it
,
they
for
whom
it
was
made
,
must
be
sanctified
,
and
so
precious
,
that
it
must
be
a
sufficient
purchase
to
redeeme
man
from
all
transgression
:
therefore
it
coulde
not
bee
made
with
the
bloud
of
Calues
or
Goates
whiche
can
not
take
away
sinne
,
nor
with
golde
nor
siluer
whiche
can
not
redeeme
our
soules
,
nor
with
meates
and
drinkes
which
profited
not
them
that
were
exercised
therein
,
nor
in
any
suche
carnall
rites
,
for
whiche
the
priesthood
of
Aaron
was
ordeined
:
and
therefore
,
as
an
other
priest
must
make
this
sacrifice
,
whiche
can
not
be
any
other
then
Iesus
Christe
,
who
beeing
made
high
Priest
of
the
good
things
to
come
,
by
a
greater
tabernacle
,
and
a
more
precious
sacrifice
,
euen
by
his
owne
bloude
hath
obteined
for
vs
an
euerlasting
redemption
,
and
therefore
is
nowe
to
be
acknowledged
our
onely
Priest
:
the
first
Priesthood
,
and
the
first
lawe
,
beeing
altogether
abrogated
.
One
other
propertie
of
the
priesthood
,
is
,
that
none
thrust
in
himselfe
,
beeing
not
appointed
,
nor
take
vnto
himselfe
this
honour
,
being
not
called
vnto
it
:
And
God
euer
shewed
himselfe
a
readie
reuenger
against
all
such
as
should
defile
his
Priesthood
,
to
take
to
themselues
the
dignitie
to
which
they
were
not
appointed
.
But
this
calling
also
was
giuen
vnto
Christ
from
God
his
father
,
as
before
vnto
Aaron
,
both
by
word
and
by
othe
,
that
no
flesh
shoulde
resist
it
,
euen
as
it
is
written
:
The
Lord
hath
sworne
,
and
will
not
repente
,
thou
art
a
priest
for
euer
,
after
the
order
of
Melchisedech
:
so
that
in
this
behalfe
,
our
faith
must
be
euer
strong
,
that
the
callinge
of
Christ
is
of
the
Lord
,
euen
as
the
calling
of
Aaron
was
:
and
with
so
much
the
greater
iudgment
it
shal
be
reiected
,
because
it
was
confirmed
with
an
othe
.
The
last
propertie
in
this
comparison
is
,
that
the
highe
priest
of
the
law
should
haue
an
inwar
compassion
to
ward
them
that
were
ignorant
,
and
were
deceiued
:
in
which
perfect
knot
of
vnfeigned
loue
,
his
ministerie
was
accepted
of
God
,
and
his
sacrifices
receiued
&
accounted
holy
:
and
lest
he
should
cast
from
him
this
brotherly
aflection
,
God
printed
deepe
in
his
owne
bodie
the
infirmities
of
his
brethren
,
that
according
to
the
measure
of
grace
which
he
had
receiued
,
he
might
in
deede
be
moued
with
his
brothers
harmes
,
as
with
his
owne
:
so
that
he
did
not
withdrawe
him selfe
from
the
seruice
of
the
Sanctuarie
,
but
put
on
the
holy
garmentes
,
was
annoynted
with
the
holie
oyle
,
bare
the
names
of
his
brethren
before
the
Lorde
,
presented
their
sacrisices
,
absteined
from
wine
and
strong
drinke
,
mourned
not
for
his
friendes
that
were
departed
,
taught
diligently
the
people
,
prayed
for
their
transgressions
,
and
bare
the
burthen
of
his
people
,
as
God
had
laid
it
vpon
him
.
But
yet
this
propertie
exceeded
more
in
Christe
,
then
in
all
the
tribe
of
Leuie
:
and
the
bowels
of
all
compassion
were
more
large
within
him
,
then
the
vtmoste
braunches
of
it
in
any
other
creature
.
And
this
the
Apostle
noteth
in
this
place
,
which
now
we
haue
in
hand
,
in
which
we
may
see
(
as
in
a
moste
liuelie
glasse
)
the
perfect
beautie
of
all
excellent
loue
.
The
thinges
,
they
were
not
light
,
nor
the
sorrowes
small
,
nor
the
sighings
few
in
number
,
nor
the
prayers
faint
,
nor
the
anguish
of
spirite
little
,
nor
the
death
easie
,
by
which
hee
hath
sealed
it
vnto
vs
,
that
he
had
compassion
on
his
people
:
but
as
the
Apostle
saith
:
in
the
dayes
of
his
flesh
:
(
while
hee
was
heere
clothed
in
mortalitie
,
like
vnto
one
of
vs
,
to
the
end
he
might
be
faithfull
for
our
sakes
)
hee
did
offer
vp
prayers
and
supplications
,
with
strong
cryings
and
teares
vnto
him
that
was
able
to
saue
him
from
death
,
and
was
also
heard
in
things
which
he
feared
:
and
beeing
him selfe
the
Sonne
,
yet
hee
learned
obedience
by
the
thinges
which
he
susuffered
:
and
being
consecrate
,
was
made
the
authour
of
eternall
saluation
to
them
that
obey
him
.
These
wordes
,
my
deare
brethren
,
we
haue
now
in
hande
,
to
search
and
examine
what
the
spirite
teacheth
vs
,
so
much
the
more
carefully
to
be
harkened
vnto
of
vs
,
how
much
the
more
plainly
it
setteth
foorth
vnto
vs
,
the
greate
loue
and
compassion
that
Christ
beareth
towardes
vs
.
Two
things
especiallie
here
the
Apostle
testifyeth
:
First
,
the
sufferings
of
our
Sauiour
Christe
,
and
then
the
benefite
that
wee
enioy
by
the
same
,
according
as
his
sufleringes
were
onely
for
our
sake
.
His
sufferinges
what
they
were
,
and
howe
great
sorrow
oppressed
him
,
hee
sheweth
by
those
effectes
whiche
his
sorrowes
brought
forth
:
that
is
,
prayers
,
supplications
,
cryings
,
teares
,
feare
and
anguish
of
spirite
,
whiche
things
waited
euer
vppon
him
,
euen
to
the
accomplishing
of
all
his
passions
,
which
was
the
death
of
his
crosse
The
fruite
that
we
doe
reape
of
these
afflictions
which
hee
suffered
,
is
the
saluation
of
our
soules
,
and
eternall
life
,
if
we
will
obey
him
.
In
this
description
of
his
sufferinges
,
though
the
things
are
set
forth
which
were
common
and
vsuall
vnto
him
all
his
life
:
yet
it
appeareth
especiallie
the
Apostle
meaneth
that
greatest
conflicte
of
sorrowe
,
which
hee
had
a
little
before
his
passion
,
described
by
the
Euangelistes
,
in
all
s●…ilitude
like
vnto
this
which
the
Apostle
heere
declareth
.
For
as
it
is
here
said
,
He
made
prayers
,
noting
by
the
worde
that
they
were
many
in
number
:
so
it
appeareth
in
the
Gospell
,
that
beside
other
prayers
,
three
times
he
tepeated
this
one
:
Father
,
if
it
be
possible
,
let
this
cup
passe
from
mee
:
and
as
it
is
said
:
hee
made
supplications
,
humbling
him selfe
lowe
vnder
the
hand
of
his
Father
:
so
it
is
said
in
the
Gospel
,
that
then
he
kneeled
downe
,
And
as
the
cause
of
his
prayers
is
here
mentioned
,
To
be
deliuered
from
death
:
so
the
wordes
of
his
prayer
in
the
Gospel
are
like
:
Father
,
if
it
be
possible
,
let
this
cup
passe
from
me
:
meaning
the
death
of
his
crosse
,
to
which
he
was
condemned
.
And
as
heere
is
mencioned
his
great
and
lowde
crying
:
so
there
the
Euangelist
saith
:
he
cried
out
with
a
lowde
voyce
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
:
and
like
as
heere
is
said
,
He
prayed
with
weeping
teares
:
so
there
is
witnessed
that
he
was
sorrowfull
and
greeuouslie
troubled
,
that
his
soule
was
heauie
euen
vnto
deathe
,
and
that
in
a
great
agonie
,
his
sweate
was
like
vnto
drops
of
bloud
:
a
wofull
kinde
of
weeping
,
but
suche
was
his
compassion
,
that
we
might
haue
sure
hope
:
and
as
heere
is
said
,
he
was
deliuered
from
his
feare
:
so
at
that
time
when
all
his
spirites
were
troubled
,
the
Angell
came
from
heauen
to
bring
him
comfort
.
These
similitudes
,
they
are
all
so
agreeable
,
that
it
is
euident
the
Apostle
respected
especially
aboue
other
,
this
part
of
his
passion
,
in
which
his
perfecte
loue
and
vnchaungeable
affection
toward
vs
,
shined
in
most
fulnesse
of
beautie
,
in
that
it
was
so
seruent
and
so
deepely
rooted
,
that
neither
feare
nor
trembling
,
nor
any
anguishe
of
spirite
,
could
make
him
shake
:
nor
the
force
of
death
,
nor
any
bloudie
sweates
,
coulde
pull
it
out
of
his
bowels
.
In
this
one
sentence
(
dearely
beloued
)
there
is
more
for
vs
to
learne
,
then
either
eye
hath
seene
,
or
eare
hath
heard
,
or
all
flesh
in
this
life
shal
atteine
vnto
:
it
is
the
depth
of
the
glorious
Gospell
whiche
the
Angels
doe
desire
to
beholde
.
But
to
note
vnto
you
some
thinges
,
in
which
our
faith
may
be
strenthened
,
we
haue
to
learne
by
the
example
of
our
sauiour
Christ
in
this
place
,
that
in
all
temptations
,
wee
should
approch
vnto
our
God
,
and
make
our
complaints
vnto
him
,
who
is
onely
able
and
readier
for
to
helpe
vs
.
He
hath
not
forgot
his
promise
that
he
hath
made
of
old
,
Cal
vpon
me
in
the
day
of
thy
trouble
,
and
I
wil
deliuer
thee
:
he
is
a
place
of
refuge
and
of
forgiue
vs
our
trespasses
.
If
the
loue
of
Christ
were
so
greate
,
to
beare
the
sinnes
of
vs
all
,
&
of
them
euerie
one
hath
gotten
forgiuenesse
,
how
should
not
we
that
are
laden
but
with
our
owne
sinnes
,
lift
vp
our
heades
into
great
assurance
of
hope
,
and
heare
with
ioyfulnesse
the
worde
of
promise
:
I
will
be
merciful
to
their
vnrighteousnesse
,
&
I
will
remember
their
sinnes
and
their
iniquities
no
more
.
And
what
though
our
afflictions
are
exceeding
many
,
that
the
whole
head
be
sicke
,
and
the
whole
heart
be
heauie
,
that
from
the
sole
of
the
foote
vnto
our
heads
,
there
be
nothing
whole
in
our
bodies
,
but
all
wounds
and
swellings
,
and
sores
full
of
corruption
?
yet
all
this
is
nothing
vnto
his
passions
,
by
whose
stripes
we
are
healed
.
And
these
troubles
are
nothing
vnto
his
mightie
cryinges
,
who
was
compassed
about
for
our
sakes
with
feares
and
horrors
:
till
his
sweate
was
as
drops
of
bloud
,
and
his
bones
bruised
in
his
fleshe
.
Then
let
the
whips
and
scourges
of
our
chasticement
be
grieuous
,
&
let
vs
yet
be
beaten
(
if
the
will
of
God
so
be
)
with
scorpions
:
Christ
,
in
great
compassion
,
suffering
with
our
infirmities
,
hath
borne
yet
a
more
heauie
weight
of
iniquities
,
and
hath
been
deliuered
:
So
that
if
we
obey
,
we
are
partakers
of
his
mercies
,
&
we
haue
full
persuasion
,
that
neither
death
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
prefét
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shal
be
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord.
Yea
and
greater
boldnes
then
this
if
it
be
possible
to
dwell
within
vs
,
the
Apostle
here
hath
offered
it
in
Christ
Iesu
.
If
all
the
sinnes
were
vppon
him
,
and
all
sorrowes
in
his
fleshe
,
and
yet
from
them
all
God
hathe
hearde
his
prayers
:
why
should
we
not
be
sure
that
our
sinnes
and
sorrowes
shal
be
done
awaye
:
why
should
we
not
be
sure
that
God
him selfe
hath
appointed
vnto
all
that
mourne
in
Sion
(
as
the
Prophet
saith
)
to
giue
vnto
them
beautie
for
ashes
,
the
oyle
of
ioy
for
mourning
,
the
garment
of
gladnesse
,
for
the
spirite
of
Let
vs
therefore
behold
(
dearly
beloued
)
for
he
was
wounded
for
our
transgressions
,
&
broken
for
our
iniquities
,
the
chasticement
of
our
peace
was
vpon
him
:
these
praiers
this
is
our
victorie
that
shal
ouercome
the
world
,
euen
our
faith
:
in
al
miseries
,
and
multitudes
of
woe
,
we
are
not
sunken
so
deepe
The
second
point
that
we
haue
here
to
learne
in
this
example
of
our
Sauiour
Christe
,
is
,
to
knowe
vnto
whome
we
should
make
our
prayers
in
the
day
of
trouble
,
which
the
Apostle
testifieth
in
these
wordes
:
that
Christ
made
his
prayers
vnto
him
that
was
able
to
deliuer
him
from
death
:
a
rule
to
bee
kept
of
vs
in
al
manner
of
our
petitions
,
and
supplications
whatsoeuer
,
to
make
them
knowen
vnto
him
that
can
graunt
our
request
,
that
is
,
vnto
God
:
this
rule
was
kept
of
the
Church
of
God
,
from
the
beginning
,
When
men
were
once
turned
from
their
Idols
,
then
in
all
their
prayers
,
they
began
to
call
vpon
the
Lorde
if
thou
wilt
thou
canst
make
me
whole
:
vpon
this
foundation
,
our
sauiour
Christ
hath
built
vp
all
the
prayers
of
the
true
disciples
,
adding
it
as
a
speciall
clause
vnto
the
prayer
that
he
taught
them
:
For
thine
is
the
kingdome
,
the
power
,
and
glorie
for
euer
and
euer
,
Amen
:
then
let
vs
learne
it
,
somany
as
wil
pray
in
spirite
,
to
make
our
prayers
vnto
him
alone
,
who
is
able
to
saue
vs
.
It
is
the
sacrifice
of
the
newe
Testament
,
that
he
hath
appointed
vs
,
that
we
should
offer
vp
vnto
him
(
and
not
vnto
other
)
the
fruite
of
our
lippes
,
which
may
confesse
his
name
:
and
because
this
doctrine
hath
beene
troden
downe
vnder
feere
,
and
defiled
by
the
man
of
sinne
withall
spirituall
vncleanesse
,
I
besech
you
adde
vnto
this
one
reason
or
two
more
,
that
you
may
answere
the
aduersarie
,
and
be
able
to
stand
in
the
day
of
euil
.
When
our
Sauiour
Christe
was
purposed
to
teach
his
disciples
a
true
forme
of
prayer
&
a
perfect
patterne
vnto
which
they
must
frame
their
petitions
,
(
or
it
is
vnpossible
thei
shuld
be
accepted
)
he
techeth
them
,
that
their
beginning
must
be
from
hence
:
Our
father
whiche
art
in
Heauen
.
What
blessing
so
euer
we
would
haue
,
or
from
what
plague
so
euer
wee
would
be
deliuered
,
he
alone
must
be
the
person
of
whome
we
craue
,
to
whome
this
name
and
callinge
doeth
belong
:
Our
father
which
art
in
Heauen
.
If
this
name
be
none
of
his
,
he
is
no
patrone
to
be
called
vp
on
:
or
if
we
wil
needes
call
vpon
him
,
we
giue
him
this
name
,
whether
it
be
his
or
no.
Christ
is
our
good
warrant
,
who
hath
made
this
the
beginning
of
all
christian
prayer
,
Our
father
which
art
in
heauen
:
therefore
the
Idolaters
of
all
ages
,
that
haue
made
them selues
Saintes
to
pray
vnto
,
according
to
the
number
of
their
prayers
,
so
they
haue
multiplyed
their
Idols
:
&
the
children
of
God
to
whome
they
haue
sacrificed
,
they
shal
witnesse
against
them
in
the
day
of
Christ
.
And
you
my
deare
brethren
,
againste
all
your
enimies
,
defende
thus
the
holinesse
of
your
prayer
,
that
you
knowe
no
other
way
of
speaking
,
then
as
you
are
taught
,
Our
father
.
Ad
yet
vnto
this
,
one
reason
more
,
which
you
learne
of
Saint
Paule
,
and
I
doubt
not
,
but
you
shall
be
well
established
in
this
present
trueth
.
We
knowe
all
,
and
doe
confesse
,
that
we
are
able
to
do
no
good
thing
of
our selues
,
but
all
our
sufficiencie
Euerie
man
is
a
beaste
in
his
owne
vnderstanding
.
And
how
much
lesse
then
are
we
Sancta
Maria
,
or
Sancta
dei
genitrix
,
neither
saint
Paule
pray
for
vs
:
nor
saint
Peter
pray
for
vs
.
These
are
but
the
spicinges
of
the
drunken
cups
of
Rome
,
the
soundes
of
wordes
which
the
spirits
of
errours
haue
blowen
.
But
the
holie
spirit
of
God
that
teacheth
vs
how
to
pray
,
it
crieth
thus
in
our
hearts
:
Abba
,
Pater
,
Our
father
which
art
in
heauen
.
As
Christ
himselfe
hath
been
our
scholemaister
of
no
other
prayer
,
so
the
spirit
that
he
hath
giuen
vs
,
it
knoweth
no
other
sound
,
but
Abba
,
Father
:
these
are
the
beginnings
of
our
praiers
.
If
we
speake
not
vnto
him
,
to
whom
doe
we
bowe
our
knees
?
If
we
wil
make
the
spirite
subiecte
to
any
other
,
let
vs
take
heede
that
we
grieue
not
the
holie
spirit
of
God
,
by
which
we
be
sealed
against
the
day
of
redemption
.
Thus
much
I
haue
added
to
the
example
of
our
sauiour
Christ
,
who
made
his
prayers
to
his
father
,
who
alone
could
deliuer
him
,
that
we
might
the
more
assuredly
be
bolde
to
abide
in
his
steppes
.
It
followeth
in
the
text
.
With
great
crying
and
with
teares
.
Here
we
haue
to
note
,
in
what
measure
our
Sauiour
Christ
was
afflicted
,
euen
so
farre
,
that
he
cryed
out
in
this
bitternesse
of
his
soule
.
This
the
Euangelistes
do
expresse
in
mo
words
,
testifying
of
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
greatly
affraide
,
altogether
astonished
,
euen
fainting
for
great
anguishe
of
minde
,
and
full
of
pensiue
sorrowes
.
For
his
Father
had
broken
him
,
with
one
breaking
vppon
an
other
:
so
he
kindled
his
wrath
againste
him
,
and
accounted
him
as
one
of
his
enimies
.
The
heauie
hande
of
God
was
so
grieuous
vppon
him
,
that
it
brused
his
verie
bones
,
and
rent
his
reines
a
sunder
,
hee
coulde
finde
no
health
in
his
fleshe
,
but
was
wounded
to
death
,
as
without
recouerie
.
The
Euangeliste
himselfe
beareth
witnesse
of
this
miserie
,
adding
vnto
his
lowde
crying
,
this
sounde
of
wordes
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
This
sorrowe
,
because
it
was
not
assuaged
with
wordes
,
hee
cryed
out
alowde
,
and
because
in
silence
hee
could
finde
no
ease
,
his
face
was
wrinckled
with
weeping
and
the
shadowe
of
deathe
was
vpon
his
eyes
.
For
what
griefe
could
be
like
vnto
this
?
Or
what
condemnation
could
be
so
heauie
?
When
there
was
no
wickednesse
in
his
handes
,
and
when
his
prayer
was
pure
:
when
he
was
the
brightnesse
of
glorie
,
and
the
Sonne
of
righteousnesse
that
shined
in
the
worlde
:
yet
as
it
were
to
see
his
dayes
at
an
ende
,
and
his
enterprises
broken
,
his
carefull
thoughts
,
to
be
so
deepe
grauen
in
his
breast
,
that
they
chaunged
euen
the
day
into
night
vnto
him
,
and
all
light
that
approched
into
darcknesse
:
this
was
a
sorrowe
aboue
all
sorowes
.
When
his
excellencie
was
such
aboue
all
creatures
,
that
the
worlde
was
not
worthy
to
giue
him
breath
,
yet
he
to
be
made
a
worme
,
and
not
a
man
,
a
shame
of
men
,
and
the
contempt
of
the
people
,
all
that
sawe
him
to
haue
him
in
derision
,
and
to
shutt
vp
his
life
in
shame
and
reproches
,
so
vnwoorthy
a
rewarde
of
so
precious
a
seruaunt
:
howe
coulde
it
but
shake
all
his
bones
out
of
ioynt
,
and
make
his
heart
to
melt
in
the
middest
of
his
bowels
?
howe
could
his
strength
not
be
dryed
vp
like
a
potsharde
,
and
his
tounge
not
cleaue
vnto
the
iawes
of
his
mouth
?
Who
hath
beene
euer
so
full
of
wo
,
and
who
hath
beene
brought
so
lowe
into
the
duste
of
death
?
His
vertues
were
vnspeakable
,
and
righteous
aboue
all
measure
:
yet
was
hee
accompted
among
the
wicked
.
His
temperauncie
in
perfecte
beautie
,
and
his
appetites
bridled
with
all
holie
moderation
:
yet
they
said
of
him
,
behold
a
glutton
,
&
a
drinker
of
wine
.
His
behauiour
honest
without
all
reproofe
,
and
his
couersation
vnspotted
:
yet
they
slaundered
him
as
a
friend
of
Publicans
and
sinners
,
and
reported
him
as
a
companion
of
theeues
.
He
loued
the
lawe
of
his
father
,
with
such
fulnesse
of
desire
,
that
he
would
not
suffer
one
Io●…e
,
not
one
title
vnaccomplyshed
:
and
yet
they
accused
him
as
an
enemie
vnto
Moses
,
a
breaker
of
the
lawe
,
a
subuerter
of
the
Temple
,
and
a
teacher
of
newe
doctrines
,
such
as
were
not
of
God
.
He
harkened
vnto
his
father
in
al
humilitie
,
and
loued
him
with
all
his
hart
,
and
with
all
his
soule
,
so
that
he
was
obedient
vnto
him
,
vnto
death
,
yea
euen
the
death
of
the
crosse
:
yet
they
said
of
him
presumptuously
,
that
hee
blasphemed
,
and
robbed
God
of
his
honour
.
He
was
an
enimie
of
satan
euen
vnto
death
,
&
by
death
ouercame
him
that
brought
death
into
the
world
,
he
hated
him
with
so
perfect
hatred
,
and
held
stedfast
the
enimitie
that
was
betwene
them
,
vntil
he
had
spoiled
his
principalities
and
powers
,
and
triumphed
ouer
them
in
an
euerlasting
victorie
:
yet
horibly
they
reproched
him
by
the
name
of
Belzebub
,
said
he
had
a
diuel
,
and
by
the
power
of
satan
he
wrought
al
his
miracles
.
O
the
depth
of
al
abhominations
,
&
the
bottomles
pit
of
all
vncleanesse
:
who
could
once
haue
thought
so
lothsōe
a
sinke
to
haue
bene
couered
in
the
hart
of
man
?
O
God
,
righteous
in
iudgement
,
and
true
in
worde
,
is
this
it
that
the
Prophet
hath
tolde
before
,
that
the
thoughtes
of
many
heartes
should
be
made
open
?
then
create
(
we
beseech
thee
)
new
heartes
within
vs
,
And
you
(
dearely
beloued
)
if
these
were
the
causes
that
Christ
had
to
complaine
,
then
think
not
that
his
cryings
were
aboue
his
sorrowe
:
to
see
so
neere
vnto
his
hart
,
euen
in
his
owne
person
,
innocency
blamed
,
vertue
defaced
,
righteousnesse
troden
downe
,
holines
prophaned
,
loue
despised
,
glorie
contemned
,
honour
reuiled
,
all
goodnesse
ashamed
,
faith
oppugned
,
and
life
wounded
to
death
:
how
coulde
he
yet
absteine
from
stronge
crying
and
teares
,
when
the
malice
of
Satan
had
gotten
so
greate
a
conqueste
?
If
iust
Lot
dwelling
among
the
Sodomites
,
and
seing
and
hearing
such
a
wicked
people
,
vexed
from
Forgiue
them
O
God
,
or
raze
me
out
of
the
booke
that
thou
hast
written
.
If
Ieremie
in
fore
O
that
my
head
were
ful
of
waters
,
&
mine
eyes
a
founteine
of
teares
,
that
I
might
weepe
day
and
night
for
the
stayne
of
the
daughter
of
my
people
.
If
Esay
in
Turne
away
from
me
,
I
wil
wepe
bitterly
,
labour
not
to
comfort
me
because
my
people
perish
.
If
Paul
,
that
most
excellent
Apostle
,
haueing
receiued
but
his
portion
separate
from
Iesu
Christ
:
what
manner
of
teares
shall
wee
thinke
were
those
which
Christe
him selfe
poured
out
,
when
he
wept
ouer
Ierusalem
?
what
sorrow
of
Father
forgiue
them
,
they
knowe
not
what
they
doe
.
If
it
be
grieuous
vnto
vs
to
lose
the
thinge
that
is
moste
deare
vnto
vs
in
this
earthly
Tabernacle
:
howe
muche
more
did
this
sorrowe
pearce
euen
through
the
bowels
of
our
sauiour
Christe
,
to
see
man
taken
from
him
vnto
destruction
,
for
whose
sake
he
would
so
willingly
sacrifice
vp
his
life
?
this
is
an
other
spectacle
in
which
wee
may
beholde
his
greate
dolour
and
anguishe
,
to
knowe
the
paines
hee
endured
,
and
the
causes
of
his
mightie
cryinges
.
But
this
also
(
dearely
beloued
)
though
it
were
exceeding
,
yet
it
was
not
all
,
no
it
was
but
a
taste
of
griefe
in
comparison
of
the
rest
.
Beholde
,
if
you
can
,
his
person
here
,
and
see
the
residue
,
and
so
you
shall
knowe
the
loue
of
God
.
His
griefe
was
exceding
,
to
see
all
vertue
and
godlynesse
so
troaden
vnder
feete
:
and
it
was
yet
more
infinite
to
beholde
Satan
to
preuaile
against
man
,
to
his
euerlasting
condemnation
.
No
creature
could
euer
beare
such
a
perfect
image
of
a
man
of
sorrowe
.
But
the
height
and
depth
of
all
miseries
was
yet
behinde
:
the
sinne
that
he
hated
,
he
must
take
it
vpon
his
owne
bodie
,
and
beare
the
wrath
of
his
father
that
was
powred
out
against
it
.
This
is
the
fullnesse
of
al
paine
that
compassed
him
round
about
,
which
no
toung
is
able
to
vtter
,
and
no
heart
can
conceiue
.
This
anger
of
his
father
,
it
burned
in
him
,
euen
vnto
the
bottome
of
hell
,
of
the
which
anger
,
the
prophet
speaketh
:
Who
can
stand
before
his
wrath
?
or
who
can
abide
the
fearcenes
of
his
wrath
?
His
wrath
is
powred
out
like
fire
:
&
the
rocks
are
broken
before
him
.
When
the
Prophet
was
not
able
to
conceiue
the
weight
of
his
anger
,
and
his
voice
cleaued
vnto
his
mouth
when
he
went
about
to
vtter
it
,
the
hardest
of
all
creatures
he
tooke
for
example
,
that
the
harde
rocke
did
cleaue
asunder
at
the
sounde
of
his
wordes
.
And
as
is
saide
in
an
other
place
,
suche
a
voice
,
as
maketh
the
forlorne
wildernesse
to
tremble
.
A
voice
so
ful
of
terrour
in
the
eares
and
hearts
of
the
This
state
of
miserie
Christe
entred
into
,
and
sunke
downe
deepe
in
this
confusion
,
and
who
can
expresse
his
sorrow
?
Beeing
full
of
goodnesse
he
had
the
reward
of
euil
:
full
of
obedience
,
he
was
punished
as
wicked
:
full
of
faith
,
yet
had
the
reward
of
a
sinner
:
inheritour
of
all
things
,
and
Lord
of
all
:
yet
nothing
at
al
to
doe
him
duetie
:
the
King
of
Kings
,
and
Lord
of
lordes
:
yet
made
an
outcast
and
abiect
of
the
people
:
the
ruler
of
all
,
and
God
of
glorie
:
yet
compassed
with
shame
and
great
confusion
:
the
authour
of
life
,
yet
wrapped
in
the
chaynes
of
eternall
death
:
the
onely
begotten
of
his
father
,
and
his
best
beloued
,
yet
cast
off
as
a
straunger
,
and
chasticed
as
an
enimie
:
the
brightnesse
of
glorie
,
and
the
beautie
of
the
highest
heauens
,
yet
crucified
in
dishonour
,
and
throwne
downe
into
hell
.
O
picture
of
perfect
wretchednesse
,
and
image
of
miserie
,
howe
iust
cause
founde
he
to
crie
out
alowde
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
his
whole
bodie
and
nature
like
vnto
vs
,
altogether
broken
with
the
rewarde
of
sinne
:
his
soule
powred
out
into
all
calamitie
:
the
wrath
of
his
father
,
and
condemnation
resting
vpon
him
.
How
truely
may
we
here
say
,
and
confesse
the
article
of
our
faith
:
He
descended
into
hell
?
How
liuely
do
we
see
it
perfourmed
that
the
Prophet
speaketh
of
?
The
snares
of
death
compassed
me
,
and
the
paines
of
hell
tooke
holde
vpon
me
:
I
found
trouble
and
sorrow
.
This
was
the
compassion
It
followeth
.
And
although
he
were
the
sonne
,
yet
learned
he
obedience
by
the
things
he
suffored
.
Lo
,
(
dearly
be
loued
)
this
was
no
little
profit
of
all
his
troubles
:
he
learned
thereby
,
how
and
what
it
was
to
obey
his
father
,
that
when
these
things
rested
all
vpon
him
,
&
yet
he
could
say
in
meekenesse
of
spirit
,
Not
my
will
my
father
,
but
thy
wil
be
done
,
he
might
haue
great
boldnesse
that
his
obedience
was
perfect
.
The
shame
of
the
worlde
,
the
afflictions
of
the
flesh
,
the
vexations
of
the
minde
,
the
paines
of
Hell
,
when
these
coulde
make
him
vtter
no
other
wordes
,
but
,
Father
as
〈◊〉
wilt
,
so
let
it
be
done
:
what
hope
,
what
faith
did
he
surely
build
on
,
that
his
obedience
was
precious
in
the
sight
of
his
father
?
this
example
is
our
instruction
.
We
knowe
then
best
how
we
loue
the
Lord
,
when
wee
feele
by
experience
what
we
wil
suffer
for
his
sake
.
It
is
an
easie
thing
to
be
valiant
before
the
combate
,
or
to
dreame
of
a
good
courage
before
the
hart
be
tryed
:
but
in
dede
to
be
vnshaken
in
the
midst
of
the
tempest
,
and
to
stand
vpright
when
the
ground
vnder
thee
doth
tremble
:
this
is
to
knowe
assuredly
thou
art
strong
in
deede
,
and
to
say
with
boldenesse
,
thou
shalt
neuer
be
moued
:
this
our
Sauiour
Christe
might
throughly
glorie
of
.
The
heauen
,
earth
,
and
elementes
,
they
were
all
his
enimies
:
his
Father
in
whome
he
trusted
,
shewed
him
an
angrie
countenaunce
:
he
that
fainted
not
,
but
cryed
stil
,
Thy
wil
be
done
O
Father
,
he
may
be
bold
of
his
obedience
:
there
is
no
creature
can
make
him
falsifie
his
faith
.
If
this
be
the
fruite
of
our
afflictions
,
the
Apostle
speaketh
not
without
great
occasion
:
Account
it
for
an
exceding
ioy
,
when
ye
fall
into
sundrie
troubles
.
For
what
can
bee
more
ioyful
vnto
the
soule
that
is
oppressed
,
then
to
The
patience
of
Iob
,
was
not
thoroughly
knowen
,
till
all
his
goods
were
spoyled
,
and
he
left
exceedinge
bare
,
in
that
case
,
when
he
spake
so
boldely
.
Naked
came
I
out
of
my
moothers
womb
,
and
naked
shal
I
returne
again
:
the
Lord
hath
giuen
,
the
Lord
hath
taken
away
,
as
the
Lord
wil
,
so
is
it
done
,
the
name
of
the
Lord
be
praysed
for
euer
.
Nowe
might
Iob
be
sure
of
the
strong
patience
which
should
bring
foorth
hope
,
that
neuer
should
be
confounded
.
Our
brethren
before
vs
,
whiche
so
constantly
haue
holden
the
profession
of
their
faith
,
that
the
flames
of
fire
could
not
make
it
wauer
,
they
had
a
good
witnesse
,
that
their
election
was
sure
,
when
they
might
speake
by
experience
,
that
neither
life
,
nor
death
,
coulde
remoue
them
from
the
loue
of
God
.
Thus
the
good
grounde
is
knowen
what
it
is
,
when
the
heate
can
not
scorche
it
:
nor
bryers
and
thornes
turne
the
good
corne
into
weedes
:
but
thoroughe
all
stormes
,
it
will
giue
nourishment
to
the
seede
,
til
it
giue
greater
increase
to
Gods
honour
and
glorie
.
The
best
of
vs
all
,
let
vs
thanke
God
for
this
profitable
experience
,
for
before
it
come
vnto
vs
,
we
knowe
not
howe
great
the
rebellion
of
the
fleshe
will
be
.
The
Apostles
of
Christ
,
they
bragged
not
a
little
,
that
they
woulde
neuer
forsake
their
maister
Christ
:
he
alone
had
the
wordes
of
eternal
life
,
and
they
would
not
chaunge
him
for
another
:
they
beleeued
him
,
they
knewe
him
to
be
Christ
the
sonne
of
the
liuing
God
:
and
there
was
no
other
sauiour
.
But
when
they
sawe
the
swordes
and
staues
,
the
rulers
offended
,
the
people
in
an
vprore
,
&
the
crosse
at
hande
:
their
courage
fell
downe
,
they
forsooke
him
all
,
and
fled
away
.
Peter
was
not
a
litle
stoute
,
as
himselfe
was
persuaded
:
he
would
neuer
forsake
Christe
,
though
he
should
die
for
his
name
:
and
for
proofe
of
his
courage
,
he
drewe
his
sword
,
&
stroke
so
venterously
,
that
he
had
almoste
slaine
one
:
he
seemed
to
be
at
a
point
,
and
fully
resolued
,
that
he
would
not
leaue
his
maister
,
till
the
sworde
shoulde
diuide
them
:
but
alas
,
this
boldnesse
was
but
a
blast
of
woordes
.
When
there
was
no
remedie
,
but
Christ
must
be
had
to
Caiphas
,
Peter
began
to
faint
and
to
drawe
behinde
.
When
the
perill
was
more
increased
,
and
they
began
to
crie
,
Crucifige
,
Peter
was
more
affraid
,
and
began
to
swaere
,
he
knewe
him
not
:
so
great
infirmitie
is
in
mortall
flesh
:
experience
is
the
greatest
warrant
to
knowe
what
it
can
beare
.
It
is
our
bounden
duetie
,
and
the
Lorde
requireth
it
,
that
we
should
determine
with
our selues
in
all
things
,
to
approue
ourselues
the
witnesses
of
his
Gospell
in
patience
,
in
afflictions
,
in
necessities
,
in
stripes
,
in
tumults
,
in
labours
,
in
watchinges
,
in
fastinges
,
in
honour
,
in
dishonour
,
in
good
report
,
in
shame
,
in
life
,
in
death
:
and
our
comfort
is
greate
,
when
we
be
persuaded
of
these
thinges
,
that
we
woulde
contemne
them
.
But
howe
violently
the
fleshe
will
fight
against
vs
,
wee
cannot
well
declare
,
till
we
haue
made
the
triall
.
We
therefore
(
dearely
beloued
)
whom
it
hathe
pleased
God
to
keepe
in
heauinesse
thorough
many
temptations
,
wee
haue
here
a
salue
against
the
woundes
of
sorrowe
.
Our
afflictions
doe
teach
vs
,
how
farre
we
can
obey
the
Lord.
If
in
all
griefe
of
bodie
I
can
say
with
patience
:
I
haue
held
my
peace
,
O
Lord
,
because
thou
hast
done
it
:
then
I
knowe
that
in
all
sorrowes
of
fleshe
,
I
haue
glorified
God
,
and
my
heart
reioyceth
.
If
my
minde
be
ful
of
anguishe
And
sorrow
,
so
that
all
hope
be
faint
within
mee
:
if
I
can
say
yet
vnto
my
soule
,
I
will
waite
patiently
for
the
Lordes
leasure
,
then
I
know
assuredly
God
hath
made
mee
obedient
,
and
he
will
heare
my
prayer
:
so
that
this
experience
hath
bred
in
mee
the
hope
that
shall
neuer
be
confounded
:
I
may
speake
the
woordes
whiche
the
heauens
shall
seale
vnto
,
with
euerlasting
truth
,
neither
fire
,
not
sword
,
not
principalities
,
nor
power
,
shall
remoue
mee
from
the
loue
wherewith
God
hathe
loued
mee
:
a
sure
token
of
this
saluation
I
haue
found
in
mine
afflictions
:
when
I
trauelled
in
sorrowe
,
both
of
the
body
and
minde
,
I
found
the
grace
to
say
:
O
Lord
do
thy
will
:
this
is
no
small
cause
why
we
should
reioyce
,
when
God
doth
make
vs
worthie
to
feele
the
triall
of
our
faith
.
So
dearly
beloued
,
faint
not
in
your
mournings
,
but
endure
patientlye
:
you
know
not
the
happinesse
of
that
which
seemeth
your
miserie
:
let
this
be
the
first
cause
why
we
should
be
glad
of
temptations
.
And
to
the
end
wee
may
helpe
our
common
infirmities
,
let
vs
learne
yet
more
,
why
it
is
good
for
vs
to
be
brought
low
:
a
most
notable
commoditie
the
Apostle
reherseth
,
where
he
writeth
to
the
Romanes
:
Those
whom
God
hath
foreknowen
,
he
hath
also
predestinate
,
to
be
made
likvnto
the
image
of
his
sonne
:
Loe
(
my
deare
brethren
)
these
are
the
healthful
counsels
of
the
Lord
toward
vs
,
that
we
shoulde
be
made
like
vnto
his
sonne
Christ
in
many
afflictions
,
that
at
the
last
wee
might
be
also
like
him
in
eternall
glorie
.
These
are
the
riches
of
Gods
vnsearcheable
wisdome
.
Death
once
reigned
through
sinne
,
and
he
hath
found
a
way
to
rise
from
it
againe
into
greater
glorie
:
this
victorie
,
because
it
was
too
great
for
saint
or
angel
to
obtein
,
he
hath
appointed
it
to
be
the
worke
of
his
onely
begotten
sonne
,
who
made
it
perfect
in
a
most
excellent
conquest
:
he
hath
taken
vpon
him
our
nature
to
make
it
strong
,
and
in
his
owne
person
he
hath
filled
it
with
the
fulnesse
of
miseries
,
with
all
sorrowes
of
flesh
,
with
all
anguish
of
minde
,
with
persecution
,
with
death
,
with
sinne
,
with
hell
,
with
condemnation
:
and
from
all
these
,
by
the
mightie
power
of
his
godhead
he
is
risen
againe
in
our
flesh
,
ascended
vp
into
glorie
,
and
sitteth
on
the
right
hand
of
Maiestie
and
of
power
,
beeing
a
mightie
Sauiour
vnto
euerie
one
that
shall
follow
him
.
So
that
this
is
our
glorie
in
all
afflictions
,
we
are
fashioned
by
them
into
the
similitude
of
Christe
,
and
we
are
made
like
vnto
him
.
So
it
pleased
God
,
when
hee
would
bring
many
children
into
glorie
,
to
consecrate
the
Prince
of
their
saluation
through
afflictions
,
and
to
make
both
him
that
sanctifieth
,
and
those
that
are
sanctified
,
all
one
:
that
they
that
suffer
with
him
,
should
also
reigne
with
him
:
and
they
that
die
with
him
,
should
also
liue
with
him
.
So
wee
,
when
we
feele
many
troubles
to
rest
vpon
vs
,
we
may
say
now
we
are
like
vnto
Christ
,
especially
,
when
we
feele
that
greatest
trouble
,
fullest
of
bytter
sorrow
,
that
is
,
the
minde
oppressed
:
it
maketh
vs
specially
like
vnto
him
,
that
we
may
say
with
Paul
:
now
we
supplie
in
our
flesh
the
remnaunt
of
the
afflictions
of
Christ.
Let
me
looke
into
the
whole
course
of
my
life
,
&
what
so
euer
pleaseth
me
best
,
health
,
honour
,
riches
,
fauour
,
authoritie
,
friendship
,
wife
,
children
,
in
all
these
things
I
cannot
yet
beholde
the
liuely
image
of
Christe
.
Affliction
and
trouble
,
a
minde
broken
with
remembraunce
of
sinne
,
a
troubled
spirite
,
these
are
the
beginninges
of
greate
reioycings
:
with
the
horrours
of
death
,
and
a
conscience
burthened
with
the
wrath
of
God
:
heere
light
shineth
out
of
darcknesse
,
and
hope
out
of
despaite
.
As
I
think
my selfe
furthest
off
from
the
Lord
,
so
in
deede
,
I
am
neerest
vnto
him
:
and
when
I
thinke
my self
fullest
of
confusion
,
they
y●
image
of
Christ
is
moste
liuely
within
me
.
The
Lord
may
hide
his
face
for
a
while
for
a
moment
in
his
anger
,
as
he
did
from
Christe
,
but
he
must
needes
returne
vnto
mee
with
euerlasting
mercies
:
for
the
image
of
his
sonne
is
cleare
within
me
.
A
blessed
sorrowe
,
and
woe
ful
of
happinesse
,
that
fashioneth
these
dayes
of
my
vanitie
into
the
similitude
of
the
age
of
Christ
,
that
with
him
at
last
I
might
reigne
for
euer
.
A
precious
countenance
it
is
,
in
the
sight
of
GOD
,
that
seemeth
without
beautie
in
the
eyes
of
man
:
and
an
vnspeakable
treasure
of
ioy
and
gladnesse
,
ingrauen
in
these
vesselles
that
are
but
earth
and
ashes
.
When
Christe
is
the
patterne
,
whose
similitude
wee
doe
beare
,
who
can
bee
discouraged
vnder
the
Crosse
?
Wee
are
afflicted
on
euerie
side
,
but
not
in
suche
a
straite
that
we
are
shut
from
Thus
farre
we
haue
heard
two
speciall
causes
why
we
ought
to
reioyce
in
all
temptations
:
the
one
,
that
so
we
learne
true
obedience
:
the
other
,
that
by
them
we
be
made
like
vnto
Christe
.
Adde
yet
vnto
these
,
one
third
cause
out
of
the
Scripture
,
whiche
when
you
shall
haue
learned
,
be
bolde
(
dearelie
beloued
)
in
all
the
fire
of
the
enimies
.
For
beholde
,
in
the
trueth
of
Iesus
Christe
I
dare
be
your
warrant
,
the
greater
are
your
afflictions
,
the
liker
you
are
vnto
Christe
:
yea
if
it
should
happen
you
to
fall
downe
into
hell
,
Christe
hath
descended
also
:
you
should
then
be
moste
like
him
in
his
agonies
and
bloudie
sweates
.
The
third
cause
at
this
time
which
I
will
touch
,
is
this
:
God
sendeth
vs
sundry
chasticementes
,
and
especiallie
that
which
is
moste
grieuous
of
al
other
,
the
anguish
of
spirite
,
and
affliction
of
the
soule
:
for
this
purpose
,
that
we
should
be
warned
in
time
,
how
to
turne
vnto
him
,
&
be
free
from
the
plague
when
it
commeth
:
for
the
iudgements
of
God
that
are
dayly
preached
vnto
vs
,
they
pearce
deepe
into
the
heartes
of
the
true
beleeuers
,
and
the
worde
that
they
heare
,
it
woorketh
mightilie
in
them
,
more
sharp
in
their
eares
then
a
two
edged
swoord
,
it
entreth
thorough
them
,
euen
to
the
diuiding
a
sunder
of
the
soule
,
and
of
the
spirite
,
and
of
the
ioyntes
,
and
of
the
marrowe
,
and
examine
all
the
thoughts
and
the
intentes
of
the
heart
,
so
that
it
is
vnpossible
that
any
part
of
them
should
be
hidde
,
but
they
are
all
open
vnto
iudgement
,
and
heare
the
voice
of
the
Lorde
.
Then
their
sinne
is
reuiued
in
the
midst
of
their
bowels
,
their
conscience
hath
no
rest
,
they
feele
death
working
in
their
hearts
,
and
hel
is
before
them
:
they
see
sinne
on
their
right
hande
,
and
Satan
on
their
left
,
shame
vnder
their
feete
,
and
an
angrie
Iudge
aboue
them
,
the
world
ful
of
destruction
without
,
and
a
worme
gnawing
the
heart
within
:
the
poore
sinner
knoweth
not
what
to
do
,
to
hide
him selfe
it
is
impossible
,
and
to
appeare
it
is
intollerable
:
then
,
hee
breaketh
out
into
lowde
cryinges
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
:
he
giueth
no
rest
vnto
his
eyes
,
nor
sleepe
vnto
his
eyelids
,
vntill
hee
finde
him
that
is
able
to
saue
him
from
this
wrath
:
in
his
bedde
by
night
he
seeketh
him
whome
his
soule
loueth
:
in
the
streetes
and
open
places
he
inquireth
after
him
,
and
after
many
dayes
in
whiche
he
cannot
finde
him
,
Christ
sheweth
him selfe
at
the
last
,
a
perpetual
deliuerer
,
a
victorious
Lion
of
the
tribe
of
Iuda
,
in
whome
he
hath
strong
saluation
:
when
hee
hath
mourned
,
because
of
the
plague
that
was
before
him
,
Christ
will
approch
neere
,
and
wipe
away
the
teares
from
his
eyes
.
This
the
Prophet
Abacuch
setteth
forth
in
his
own
person
:
When
I
heard
(
saith
he
)
the
word
of
God
,
my
bellie
trembled
,
my
lips
shooke
at
the
voice
,
ro●…nnesse
entred
into
my
bones
,
&
I
trembled
in
my
selfe
,
that
I
might
haue
rest
in
the
day
of
trouble
.
Euen
so
(
dearely
beloued
)
it
is
with
vs
all
.
The
plagues
of
God
,
because
they
are
pronounced
against
iniquitie
,
it
maketh
the
childe
of
God
to
feare
and
tremble
,
that
so
foreseeing
the
harme
,
he
might
prepare
him
helpe
:
and
because
of
the
destroyer
,
seeke
without
wearines
vnto
the
sauiour
:
though
he
hide
him selfe
at
the
first
,
the
wounded
spirite
,
and
troubled
hart
must
nedes
finde
him-out
.
A
great
cause
of
vnspeakeable
gladnesse
,
though
wee
seeme
swalowed
vp
of
pensiue
sorrowe
.
We
are
full
of
griefe
,
but
we
are
chastised
of
the
Lord
,
because
we
should
not
,
be
condemned
with
the
world
:
we
die
with
Christ
,
but
because
we
should
liue
with
him
:
wee
lament
and
weepe
,
but
because
that
Christe
might
wipe
away
all
teares
from
our
eyes
:
we
are
deliuered
vnto
death
for
Iesus
sake
,
but
because
the
life
of
Iesus
should
be
made
manifest
in
our
flesh
:
we
beare
about
in
our
bodies
the
mortification
of
the
Lord
Iesus
,
but
because
the
life
of
Iesus
might
be
manifest
also
in
our
bodies
:
we
haue
anguishe
of
spirite
and
vexation
of
minde
,
such
as
hath
not
bene
from
the
beginning
,
but
for
this
cause
:
that
when
souden
destruction
shall
come
vpon
the
carelesse
world
,
we
might
lift
vp
our
heades
,
and
beholde
our
redemption
at
hande
.
Let
vs
then
be
bolde
,
and
in
patience
possesse
our
soules
:
for
these
causes
we
are
nowe
afflicted
,
that
wee
might
receiue
mercie
,
and
finde
grace
to
helpe
in
the
time
of
neede
:
&
for
this
cause
we
tremble
and
are
affraide
,
that
after
many
praiers
and
supplications
,
we
might
be
deliuered
from
the
things
which
we
haue
feared
.
It
followeth
in
the
Apostle
.
And
beeing
consecrate
he
was
made
the
authour
of
saluation
to
all
them
that
obey
him
.
In
these
wordes
wee
ate
taught
,
what
〈◊〉
and
commoditie
we
haue
through
these
bitter
sufferinges
of
our
Sauiour
Christ
,
and
also
by
what
meanes
we
are
made
partakers
of
it
:
the
fruite
is
eternall
saluation
,
the
meanes
to
go
vnto
it
is
obedience
:
in
the
first
we
learne
,
that
all
promise
and
hope
of
life
is
in
Christe
alone
:
hee
hath
alone
the
wordes
of
li●…e
,
he
is
alone
the
breade
of
life
,
the
water
of
life
,
the
authour
of
life
,
the
word
of
life
,
the
tree
of
life
,
the
onlie
life
:
hee
that
beleeueth
in
him
,
hee
hath
euerlasting
life
:
and
he
that
dwelleth
not
in
him
shall
see
no
life
:
but
the
wrath
of
God
abideth
on
him
.
Take
holde
of
Christ
,
and
take
holde
of
life
:
reach
foorth
thine
hand
to
any
other
thinge
,
and
thou
reachest
vnto
vanitie
,
which
cannot
helpe
.
Looke
not
for
life
,
but
where
it
dwelleth
:
in
the
flesh
of
Christe
alone
there
it
resteth
.
Death
hath
reigned
in
all
the
world
beside
,
and
led
euery
creature
into
bondage
.
If
thou
looke
vnto
the
heauens
,
there
is
but
vexation
and
anguishe
:
if
thou
looke
vnto
the
earth
,
there
is
but
darknesse
and
sorrow
:
if
thou
call
vnto
Abraham
,
he
knoweth
thee
not
:
if
thou
cry
vpon
Angels
,
they
can
not
helpe
thee
:
if
thou
looke
vnto
thy
workes
,
they
are
all
vncleane
:
if
thou
truste
in
thy
prayers
,
the
Lorde
hath
no
pleasure
in
them
:
call
for
the
helpe
of
al
creatures
,
they
are
subiect
to
vanitie
:
there
is
no
life
but
in
Christ
alone
The
elders
,
the
Angels
,
the
baestes
,
and
all
creatures
,
they
giue
this
honour
vnto
Christe
:
Saluation
is
of
him
that
sitteth
vppon
the
throne
,
and
of
the
Lambe
,
and
altogether
they
cry
,
Amen
.
And
if
all
the
creatures
which
yet
are
excellent
good
,
are
not
of
power
to
giue
anie
peece
of
this
life
:
then
what
shall
we
think
of
those
people
,
enimies
to
God
,
and
murderers
of
his
Saincts
,
which
so
long
haue
made
vs
beleeue
,
that
they
haue
life
in
them selues
?
that
they
can
forgiue
vs
our
sinnes
for
yeares
,
euen
as
they
will
,
manie
or
fewe
:
that
they
can
make
sacrifices
propitiatorie
for
vs
:
that
they
can
purge
vs
by
purgatorie
fiers
,
that
their
Pilgrimages
,
their
pardons
,
their
vowes
,
their
holie
orders
,
and
such
other
spiritual
drunkennesse
of
their
sicke
braines
,
that
these
be
auailable
to
purchase
life
.
If
they
will
not
be
reclaimed
,
let
vs
rest
in
the
counsels
of
our
God
,
and
say
with
Iohn
:
He
that
hurteth
,
let
him
hurt
still
,
and
hee
that
is
filthy
,
let
him
be
filthy
still
.
It
is
inough
for
vs
,
that
Christ
is
our
That
to
obey
,
is
better
then
sacrifice
:
and
to
hearken
,
is
better
then
the
fat
of
Rams
:
for
to
disobey
,
is
as
the
sinne
of
witchcrase
:
and
to
chaunge
the
law
that
is
set
before
vs
this
is
wickednesse
and
idolatrie
.
Let
vs
not
be
wise
in
our
owne
conceites
,
to
frame
God
a
religion
,
such
as
we
will
.
This
is
to
drawe
iniquitie
with
cordes
of
vanitie
,
and
to
pull
sinne
after
vs
,
as
with
car
tropes
.
A
iust
recompence
of
such
wearye
labours
,
when
God
shall
say
vnto
vs
:
who
hath
required
these
things
at
your
hands
?
Let
vs
then
followe
so
as
wee
be
called
,
and
bringe
into
captinitie
euerie
thought
of
man
to
the
obedience
of
Christe
.
And
the
Lord
our
God
for
his
Christes
sake
,
giue
vnto
vs
,
heartes
ful
of
humilitie
,
that
we
may
think
him
wisest
,
and
rest
in
his
decrees
:
that
we
be
neuer
spoiled
through
vaine
Philosophie
,
and
the
traditions
of
men
,
but
harken
vnto
him
,
who
is
onely
wise
,
that
at
the
last
we
may
liue
with
him
,
who
hath
alone
immortalitie
,
and
shall
fil
vs
with
his
glorie
for
euermore
.
Whiche
times
,
the
Lorde
God
bring
speedily
vpon
vs
,
and
finishe
the
dayes
of
sinne
,
for
his
mercies
sake
,
that
we
may
enter
into
the
heauens
,
whether
Christe
is
gone
before
vs
,
and
reigne
with
him
for
euer
,
who
is
our
onely
Sauiour
:
to
whome
with
the
Father
and
the
holie
Ghost
,
three
persons
and
one
God
,
be
all
honour
and
glorie
,
worlde
without
ende
.
Amen
.
¶
The
xxv
.
Lecture
,
vpon
the
10.
verse
,
and
so
forth
the
residue
of
the
Chapter
.
10
And
is
called
of
God
an
highe
priest
after
the
order
of
Melchisedech
.
11
Of
whom
we
haue
many
thinges
to
say
,
which
are
hard
to
be
vttered
,
because
ye
are
dull
of
hearing
.
12
For
,
when
as
concerning
the
time
,
ye
ought
to
be
teachers
,
yet
haue
ye
nede
again
that
we
teach
you
what
are
the
first
principles
of
the
word
of
God
:
&
are
become
such
as
haue
neede
of
milke
,
and
not
of
strong
meate
.
13
For
euerie
one
that
vseth
milke
,
is
inexpert
in
the
word
of
righteousnesse
:
for
he
i●…
a
childe
.
14
But
strong
meate
belongeth
to
them
that
are
of
age
,
which
through
long
custome
haue
their
wittes
exercised
,
to
discerne
both
good
and
euill
.
WE
haue
heard
before
,
what
comparison
the
Apostle
hath
made
betweene
Christ
and
Aaron
:
and
how
the
excellencie
of
Christ
is
incomparable
aboue
him
in
all
workes
of
the
priesthood
,
&
our
benefite
by
him
vnspeakablie
greater
,
as
of
whome
alone
is
all
saluation
.
The
conclusion
of
the
same
disputation
,
is
added
now
in
the
tenth
verse
:
And
he
is
called
of
God
,
an
highe
priest
after
the
order
of
Melchisedech
:
which
words
do
conclude
in
shorte
summe
,
all
that
hath
been
spoken
▪
first
,
that
Christ
is
our
priest
,
&
hath
therfore
the
name
of
the
high
priest
giuen
him
.
Secondly
,
what
kinde
of
priesthod
he
hath
:
not
Aarons
,
for
,
for
it
Aaron
himselfe
was
sufficient
&
appointed
of
God
:
but
another
spiritual
priesthod
,
after
the
order
of
Melchisedech
.
Thirdly
,
that
vnto
this
priesthod
he
was
called
of
God
:
to
this
sense
and
meaning
,
the
wordes
are
plainly
set
downe
in
this
tenth
verse
,
as
you
haue
heard
,
of
all
which
we
haue
spoken
alreadie
.
Nowe
,
because
this
priesthod
of
Christ
,
after
the
order
of
Melchisedech
,
was
not
well
vnderstood
,
what
kinde
of
priesthod
it
should
be
,
of
what
vertue
and
grace
:
therefore
the
Apostle
meaneth
more
at
large
to
speake
of
this
,
that
they
might
vnderstand
it
,
as
his
maner
is
often
to
make
exhortation
to
stirre
vp
their
dull
spirits
,
least
they
should
heare
in
vaine
:
so
here
in
the
eleuenth
verse
,
and
after
following
,
he
maketh
a
long
digression
vnto
the
beginning
of
the
vii
.
chapter
,
both
to
persuade
them
to
holde
a
good
vnderstanding
of
all
that
hath
been
spoken
,
and
to
prepare
them
more
diligently
to
other
things
,
that
should
be
taught
,
that
so
they
might
all
glorifie
God
,
in
good
wisedom●…
and
knowledge
of
the
mysterie
of
his
wil.
And
this
exhortation
he
beginneth
thus
:
Of
whome
we
haue
many
things
to
say
,
which
are
hard
to
be
declared
,
because
you
be
dull
of
hearing
.
Here
,
first
the
Apostle
,
the
more
to
stirre
them
vp
diligently
to
learn
this
mysterie
of
Melchisedech
,
how
he
was
a
figure
of
our
Sauiour
Christ
,
and
the
priesthood
of
Christe
was
represented
in
him
:
he
saith
,
first
,
that
the
matter
is
harde
and
difficult
to
be
declared
,
and
therefore
requireth
great
heede
and
d●…ligence
.
This
place
(
dearely
beloued
)
let
vs
learne
well
,
for
it
hath
many
good
instructions
in
it
:
it
is
harde
,
saith
the
Apostle
,
and
therfore
you
must
adde
more
diligence
to
it
.
Heere
firste
wee
learne
a
good
cause
,
why
it
pleased
God
to
leaue
places
in
Scripture
harde
to
vnderstand
,
like
as
other
places
are
easie
,
for
as
the
easinesse
is
because
none
should
bee
discouraged
,
but
all
learne
:
so
the
hardnesse
is
,
because
none
should
be
negligent
and
carelesse
:
and
heerein
,
the
Lord
hath
delt
also
mercifully
with
vs
:
for
seeing
all
carelesnesse
in
reading
his
worde
,
in
whiche
his
wisdome
is
reuealed
,
is
the
taking
of
his
name
in
vaine
:
our
own●…
profite
doeth
now
make
vs
take
more
heede
of
this
finne
:
for
we
cannot
vnderstand
or
be
edified
by
it
,
but
with
our
care
and
diligence
,
for
so
the
Apostle
heere
exhorteth
his
brethren
:
the
thing
is
hard
and
difficult
whereof
we
speake
,
there fore
marke
it
more
carefully
and
giue
greater
heede
to
vnderstanding
:
this
then
is
a
good
cause
why
the
scripture
is
hard
,
euen
that
we
should
put
farre
from
vs
,
all
idle
sluggish
thoughts
,
and
prepare
our selues
with
a
good
conscience
,
and
greate
diligence
,
as
oft
as
either
we
heare
or
read
the
same
:
and
why
should
it
not
be
so
?
is
there
any
knowledge
&
wisedome
learned
,
but
by
labour
and
diligence
?
to
plowe
thy
fielde
,
to
dresse
thy
vineyard
,
to
keepe
thy
cattel
,
to
buylde
thy
house
,
to
euery
worke
hath
not
God
appointed
care
and
trauell
?
no
otherwise
hath
God
dealt
with
his
worde
.
The
Papistes
not
knowing
this
,
or
else
dissembling
it
,
they
haue
tolde
vs
an
other
cause
why
the
Scripture
is
hard
,
and
that
is
,
that
either
we
should
not
at
al
presume
to
read
it
,
or
if
we
doe
read
it
,
yet
we
should
not
presume
of
any
vnderstanding
of
it
,
otherwise
then
the
Church
of
Rome
hath
taught
vs
.
I
doe
not
speake
one
worde
vntruely
of
them
,
not
one
of
them
:
but
this
day
they
will
confesse
it
.
This
they
teache
.
The
scripture
is
harde
,
therfore
euery
man
must
not
read
it
:
and
if
any
do
read
it
,
yet
he
must
vnderstand
it
after
the
interpretation
of
the
Church
of
Rome
.
Heere
(
I
beseech
you
)
consider
it
diligently
,
and
tel
me
whether
in
such
doctrine
there
be
any
reason
,
trueth
,
or
godlinesse
:
we
haue
a
controuersie
with
these
men
,
whether
the
Churche
of
Rome
be
the
Churche
of
Christe
or
of
Antichrist
:
the
cause
must
be
tryed
by
the
Scriptures
:
is
it
any
reason
nowe
for
them
to
challenge
,
that
we
must
beleeue
the
scripture
,
according
to
their
interpretations
?
is
not
this
to
make
them
Iudges
of
their
owne
cause
?
when
the
Apostle
bad
vs
Try
the
spirites
,
whether
they
be
of
God
or
no
:
If
I
should
beare
witnesse
of
my selfe
,
my
witnesse
were
not
true
:
and
againe
:
If
I
honour
my selfe
,
mine
honour
is
nothing
worth
:
then
,
if
beside
the
wordes
of
his
owne
mouth
,
who
was
the
sonne
of
Dauid
,
he
had
had
no
testimonie
,
he
could
haue
beene
no
true
prophet
:
but
therefore
he
was
true
,
because
his
heauenly
Father
bare
witnesse
to
him
,
bothe
in
his
glorious
voice
,
and
in
the
assured
testimonie
of
the
lawe
and
the
prophets
,
and
in
al
his
miracles
,
which
made
it
manifest
that
he
was
the
sonne
of
God
.
If
thus
our
sauiour
Christ
confirmed
his
credite
vnto
men
,
and
offered
himselfe
to
be
tried
by
the
scriptures
:
what
proude
people
are
these
,
and
what
proude
wordes
are
in
their
mouthes
,
that
woulde
haue
no
triall
of
their
dooings
,
but
the
censure
and
iudgement
of
their
owne
mouthes
?
Againe
,
this
vnreasonable
&
vnture
speach
,
the
the
church
of
Rome
onely
must
expound
the
scriptures
,
because
they
be
hard
:
is
there
any
godlinesse
at
all
in
so
saying
?
is
it
not
taught
vs
many
times
,
that
if
we
loue
,
feare
,
honour
,
serue
God
,
we
must
obey
his
worde
,
kepe
his
ordinances
,
make
all
his
lawes
the
rule
of
our
life
?
how
then
doe
they
loue
God
,
or
what
godlinesse
is
in
them
,
that
giue
not
gods
worde
credit
in
it selfe
,
but
make
the
truth
of
it
,
to
stand
vpon
their
owne
vnderstanding
?
This
nowe
we
knowe
:
the
hardnesse
of
scripture
is
not
,
that
we
shoulde
absteine
from
reading
and
hearing
it
,
nor
because
we
should
trust
the
interpretation
of
the
Church
of
Rome
,
but
because
we
should
with
great
and
earnest
affection
,
applie
our
studie
,
&
pray
vnto
God
to
lighten
our
minds
,
that
we
may
be
taught
of
his
spirit
.
Now
further
let
vs
consider
yet
these
woordes
of
the
Apostle
.
Because
you
be
euil
of
hearing
:
not
only
(
as
I
haue
saide
)
they
teache
vs
,
because
of
the
hardenesse
of
the
scripture
,
to
take
more
heede
vnto
it
:
but
also
verie
plainly
and
manifestly
they
teach
vs
,
by
what
meanes
the
scripture
becommeth
harde
vnto
vs
:
that
is
,
through
our
dull
hearinge
.
And
who
so
euer
he
be
,
to
whome
the
scripture
is
hard
,
let
him
accuse
his
owne
dulnesse
:
and
whosoeuer
blameth
the
Scripture
in
this
behalfe
,
hee
blameth
him selfe
,
bothe
of
slowe
eares
,
and
of
a
faithlesse
heart
:
for
,
is
there
any
thing
thing
more
plaine
then
these
woordes
?
therefore
it
is
harde
,
because
you
be
dull
of
hearing
.
Take
away
from
the
man
a
deafe
eare
and
a
carelesse
minde
,
and
thou
hast
taken
from
the
scripture
all
obscuritie
and
darknesse
:
leaue
the
man
in
his
negligent
minde
,
&
thou
makest
the
scriptures
,
as
hard
as
any
darke
speeche
,
or
riddle
:
and
I
beseech
you
,
the
more
to
confirme
your
faith
in
this
persuasion
,
marke
how
often
in
the
scriptures
this
is
taught
vs
:
that
nothing
maketh
the
scripture
hard
,
but
our
infirmitie
:
our
Apostle
heere
once
taught
it
before
,
The
worde
(
saith
he
)
did
not
profit
them
,
because
it
was
not
mingled
to
them
with
faith
.
Saint
Peter
,
when
he
had
said
of
Paules
Epistles
,
that
many
thinges
in
them
were
harde
to
vnderstand
,
he
addeth
:
which
the
vnlearned
&
the
vnstable
do
peruert
,
euen
as
they
doe
all
other
scripture
:
heere
you
see
again
the
scripture
is
hard
,
but
you
se
to
whom
,
and
why
:
to
the
wicked
,
because
they
are
wauering
minded
,
and
will
learne
nothing
,
be
it
neuer
so
plaine
.
Saint
Paule
also
speaking
of
the
vnderstanding
To
you
it
is
giuen
to
knowe
the
mysterie
of
the
kingdome
of
God
,
but
to
those
that
are
without
,
all
thinges
are
done
in
parables
:
coulde
he
speake
more
plainely
?
his
worde
is
not
hard
vnto
his
children
,
but
to
straungers
,
to
Infidels
,
to
men
without
God
in
the
worlde
,
to
those
hee
speaketh
darkly
:
then
(
dearly
beloued
)
this
case
being
so
clere
,
let
vs
be
bolde
to
say
to
all
that
accuse
the
worde
of
God
of
hardnesse
,
as
Sainct
Paule
hath
sayde
before
vs
.
If
the
Gospel
be
yet
hid
,
then
is
it
hid
to
those
that
perish
,
in
whom
the
God
of
this
world
hath
blinded
their
vnbeleuing
mindes
,
that
the
light
of
the
glorious
Gospell
of
Christ
should
not
shine
vpon
them
:
for
otherwise
,
the
secret
of
the
Lord
is
reuealed
to
those
that
feare
him
,
and
his
woorde
is
a
lanthorne
vnto
their
feete
,
and
a
light
vnto
their
steps
:
it
is
not
harde
,
but
as
Salomon
saith
,
It
is
easie
to
him
that
wil
vnderstand
:
he
is
a
scorner
that
seeketh
it
and
can
not
finde
it
.
Moses
sayth
:
This
commaundement
which
I
command
thee
this
day
,
it
is
not
hid
from
thee
,
nor
farre
of
,
it
is
very
nere
vnto
thee
euen
in
thy
mouth
and
in
thy
hart
to
do
it
.
The
prophet
Ose
saith
of
the
iudgementes
of
God
vnto
his
people
,
that
they
were
as
the
morning
light
.
And
the
Lorde
saith
by
the
prophet
Esay
:
I
haue
not
s●…oken
in
secret
,
nor
in
a
place
of
darknesse
in
the
earth
:
I
said
not
in
vaine
to
the
house
of
Iacob
:
Seeke
ye
me
.
And
if
thus
the
doctrine
of
saluation
were
preached
,
while
yet
the
people
were
taught
by
signes
&
figures
:
how
clere
is
it
now
since
the
sonne
of
righteousnes
hath
shined
in
perfect
light
?
what
wrong
is
it
to
say
still
,
the
scriptures
are
hard
,
and
to
make
them
to
be
Sphynx
his
ridles
,
or
the
winding
oracles
of
Apollo
,
whiche
are
the
cleare
wordes
of
the
liuing
God
?
I
appeale
to
your
owne
consciences
,
all
that
haue
experience
,
whether
haue
you
found
such
hardnesse
in
scripture
:
or
whether
do
you
easily
see
how
we
are
saued
in
Iesus
Christ
,
&
what
obedience
we
owe
againe
vnto
God
.
I
am
sure
,
there
is
none
of
you
,
that
with
a
single
heart
haue
come
to
read
the
scripture
,
that
were
euer
driuen
back
with
any
hardnesse
of
it
.
How
is
it
then
,
&
why
do
the
papists
stil
cry
out
of
the
hardnesse
of
the
worde
?
why
see
they
not
this
easinesse
as
wel
as
we
?
sure
,
I
will
tel
you
,
&
the
Lorde
is
witnesse
,
howe
I
tell
you
true
.
Those
men
,
they
haue
come
neere
vnto
God
with
their
mouth
,
&
honored
them
with
their
lips
:
but
their
harts
haue
been
farre
from
him
▪
&
they
haue
worshipped
God
in
vaine
,
teaching
doctrines
which
were
precepts
of
men
:
and
for
this
cause
God
hath
couered
them
with
a
spirit
of
slumber
,
&
hath
shut
vp
their
eyes
:
&
the
gospell
is
vnto
them
,
as
the
words
of
a
booke
that
is
sealed
:
so
that
,
whether
they
be
learned
or
vnlearned
,
they
can
read
nothing
.
This
is
the
great
&
hidden
cause
:
their
sinns
haue
found
them
out
,
&
gods
iudgements
haue
blinded
them
.
Another
cause
,
&
that
I
tolde
you
before
,
is
,
because
they
would
leade
vs
blindfolde
after
the
church
of
Rome
:
&
this
cause
I
make
not
of
mine
owne
head
,
them selues
(
as
I
said
)
wil
confesse
it
.
For
this
is
a
solemne
decree
in
their
late
generall
counsel
of
Trident
,
the
4.
session
,
the
2.
canon
:
that
it
belongeth
to
their
holy
motherchurch
,
to
iudge
of
the
sence
,
&
interpretation
of
the
scripture
:
nether
must
we
presume
to
leaue
those
interpretations
,
although
they
were
such
as
were
neuer
meete
to
bee
openly
taught
&
published
.
And
their
greate
doctour
Hossius
saith
thus
:
if
we
haue
the
interpretation
of
the
church
of
Rome
,
although
wee
see
not
howe
it
can
agree
with
the
wordes
of
the
texte
,
yet
we
must
beleeue
it
.
But
are
not
these
(
think
you
)
vnreasonable
wordes
?
if
they
be
not
,
examine
mo
of
their
witnesses
,
&
at
last
you
shall
finde
it
&
confesse
it
,
that
they
are
not
onely
vnreasonable
,
but
exceeding
shameles
men
,
while
they
hold
this
:
that
the
scripture
is
hard
,
and
to
be
vnderstood
after
the
church
of
Rome
:
for
thus
they
haue
termed
the
scripture
,
dead
y●…ke
,
a
thing
without
life
,
a
dumbe
iudge
,
a
nose
of
waxe
,
a
black
gospell
,
ynken
diuinitie
:
these
&
such
other
words
are
witnesses
against
them
to
all
the
world
:
&
their
owne
bookes
are
extant
:
and
with
what
spirite
then
haue
these
men
spoken
?
surely
,
not
with
the
spirit
of
the
father
Dauid
,
or
of
his
sonne
Salomon
,
who
say
:
The
lawe
of
the
Lord
is
perfect
,
and
conuerteth
soules
:
it
giueth
to
the
simple
sharpnesse
of
witt
,
and
to
the
children
knowledge
and
All
scripture
is
inspired
of
God
,
and
is
profitable
to
reproue
,
correct
,
instruct
,
and
to
make
a
godly
man
perfect
to
euery
good
worke
:
this
is
not
to
call
the
scripture
a
waxen
nose
,
or
ynken
diuinitie
,
but
these
speeches
are
much
more
agreeable
to
the
spirit
of
the
olde
heretiques
,
which
said
,
the
prophecies
were
dremes
.
But
to
let
their
vncomely
speeches
go
,
&
to
come
againe
to
our
purpose
.
They
cry
out
still
,
that
the
interpretations
of
the
churche
of
Rome
are
the
sense
of
the
scripture
.
And
would
you
not
now
thinke
,
that
these
interpretations
of
the
Romaine
church
,
were
merueilous
wise
,
graue
,
mysticall
,
seing
they
would
haue
all
the
worlde
thus
to
reuerence
them
?
See
therfore
what
they
are
,
and
iudge
:
I
wil
alledge
vnto
you
some
of
them
,
in
the
weightiest
matters
of
faith
.
You
are
wise
,
iudge
what
I
say
:
these
are
their
most
learned
expositions
of
all
other
,
in
which
they
boast
not
a
litile
.
Christ
saith
:
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
church
:
ergo
,
the
Pope
is
head
of
the
church
?
how
groweth
this
conclusion
?
forsooth
thus
:
if
vpon
this
rocke
Christ
will
build
his
church
,
then
vppon
Peter
,
for
Peter
signifieth
that
rocke
.
If
vpon
Peter
,
then
vpon
Peters
successour
:
It
is
vntrue
that
Peter
is
that
rocke
vpon
which
the
church
is
built
:
for
our
Sauiour
Christ
himselfe
Lord
behold
,
here
are
two
swordes
:
therefore
the
pope
hath
both
ciuil
&
ecclesiasticall
gouernement
:
might
they
not
better
haue
reasoned
,
when
Peter
would
haue
vsed
one
sworde
,
Christe
commaunded
him
to
put
it
vp
,
therefore
no
such
swoord
at
all
belongeth
to
him
.
Again
,
they
say
:
Christ
promiseth
to
his
Apostles
,
the
comforter
which
shall
teach
them
all
trueth
,
therfore
the
church
of
Rome
cannot
erre
:
howe
bring
they
all
the
Apostles
to
the
Pope
of
Rome
?
howe
doe
they
drawe
it
that
was
spoken
in
Hierusalem
,
two
thousand
mile
out
of
Italie
,
that
it
was
ment
only
of
the
Citie
of
Rome
?
Againe
,
they
say
,
the
sinne
against
the
holie
ghost
,
shall
neuer
be
pardoned
,
neither
in
this
world
,
nor
in
the
world
to
come
:
Ergo
,
there
is
a
purgatorie
:
such
are
their
proofes
in
their
greatest
mysteries
.
And
is
not
this
(
trow
you
)
a
miserable
doctrine
,
which
hath
no
plaine
and
directe
scripture
,
but
by
suche
wrested
and
straunge
expositions
can
onely
be
proued
?
and
this
I
speak
of
their
best
expositions
,
which
to
this
day
they
hold
and
reuerence
:
but
infinite
other
expositions
they
haue
,
and
in
times
past
of
greatest
account
,
for
they
are
written
in
their
masse
bookes
,
their
portesses
,
their
pontificalls
,
their
legends
,
their
decrees
,
their
councels
,
their
lawes
,
that
you
may
be
sure
they
were
expositions
of
generall
consent
and
greatest
force
,
howe
so
euer
now
some
woud
dissemble
them
:
and
these
are
suche
expositions
,
as
I
assure
you
,
and
I
beseech
you
to
beleeue
it
:
for
before
the
liuing
God
,
you
shall
finde
it
one
day
true
:
the
mad
men
in
bedlem
can
not
speake
more
foolishly
:
they
reason
thus
.
Peter
drewe
his
sword
and
cut
off
Malchus
eare
,
therfore
the
Pope
is
head
of
the
Church
.
The
world
was
finished
in
seuen
dayes
,
therfore
none
must
marrie
within
seuen
degrees
of
For
wheras
considering
the
time
you
ought
to
be
teachers
,
yet
haue
you
neede
again
that
we
teach
you
the
first
principles
of
the
word
of
God
,
and
are
become
suche
as
haue
needs
of
milke
and
not
strong
meat
:
this
is
the
cause
why
the
Apostle
said
,
they
were
slowe
of
hearing
,
because
they
had
profited
no
more
in
knowledge
:
a
great
while
the
gospel
preached
&
professed
among
them
,
yet
they
stil
so
ignorant
,
that
they
knowe
not
the
principles
of
their
Christian
faith
.
We
haue
had
a
great
while
the
Gospell
preached
,
we
might
haue
beene
by
this
time
doctours
,
if
we
would
haue
learned
,
I
say
not
euery
day
,
or
weeke
,
or
moneth
,
but
euery
yeere
a
little
:
and
what
a
shame
is
it
fos
vs
,
if
yet
we
be
ignoraunt
in
the
principles
of
fayth
.
howe
many
sermons
haue
wee
heard
,
or
reade
in
vaine
?
how
many
times
haue
wee
made
the
sower
to
sowe
his
seede
in
the
high
wayes
,
or
among
the
thornes
,
and
stones
?
If
in
xv
.
yeeres
,
we
bee
scarce
past
our
A.
b.
c.
when
doe
we
hope
that
the
secretes
of
the
word
shal
be
reuealed
vnto
vs
?
Are
so
many
yeares
so
small
a
portion
of
our
life
,
that
wee
may
giue
them
to
vanitie
and
learne
nothing
?
the
Lord
graunt
that
wee
may
better
looke
vnto
our selues
:
and
seeing
euery
day
taketh
away
parte
of
our
life
,
&
maketh
this
earth
lie
tabernacle
more
to
corrupt
,
let
euery
day
bringe
increase
of
knowledge
,
and
adde
to
our
life
,
that
when
our
course
is
runne
,
our
faith
may
be
kept
,
and
we
may
finde
the
crowne
of
righteousnesse
,
whiche
God
hath
laid
vp
for
those
that
be
wise
of
heart
.
Or
,
if
this
counsel
of
the
Apostle
wil
not
persuade
vs
,
but
by
leasure
in
xv
.
yeeres
to
come
we
will
learne
hereafter
,
I
assure
you
,
our
graues
wil
meete
many
of
vs
in
our
wayes
,
while
wee
are
yet
dull
in
learning
:
and
when
then
shal
be
the
time
in
which
we
wil
enioy
our
knowledge
.
Let
vs
looke
therefore
to
our selues
,
for
I
am
afraid
this
sharpe
rebuke
of
the
Apostle
,
is
as
iust
against
vs
,
as
it
was
against
them
:
and
it
must
needes
make
vs
at
last
ashamed
,
except
it
make
vs
in
time
repent
our
sluggishnesse
.
And
heere
by
the
way
,
I
beseeche
you
to
marke
well
this
place
,
to
see
the
difference
of
the
spirit
of
trueth
,
and
the
spirit
of
errour
.
The
Apostle
checketh
the
people
,
because
they
be
so
dull
of
hearing
,
that
the
woorde
of
God
is
harde
vnto
them
,
which
ought
to
be
moste
familiar
and
easie
.
He
rebuketh
them
of
ignoraunce
,
that
in
so
long
time
they
haue
not
learned
to
be
doctours
in
Christianitie
,
able
to
teach
others
.
He
threateneth
them
,
that
if
this
greate
sinne
bee
not
amended
,
let
them
looke
for
no
other
,
but
that
vengeaunce
and
wrath
shal
be
a
recompence
vnto
them
.
Thus
the
Apostle
sayth
:
but
what
saith
the
false
apostolicall
man
,
the
pope
of
Rome
?
forsooth
,
he
pray
seth
them
of
greate
modestie
,
that
wil
not
presume
to
read
the
scripture
as
those
which
are
darke
and
obscure
writings
:
he
alloweth
well
of
learning
nothing
,
and
after
many
yeares
,
to
be
neuer
the
wiser
:
for
ignorance
(
saith
he
)
is
the
mother
of
deuotion
.
He
blesseth
the
men
that
haue
no
wisedome
in
them
,
&
though
they
knowe
not
how
to
giue
accompt
of
their
faith
:
yet
he
biddeth
them
beleue
as
the
church
beleeueth
,
and
they
shal
be
saued
.
Can
any
thinge
be
more
contrarie
to
other
,
then
the
apostles
doctrine
is
contrarie
to
this
?
why
then
do
we
not
yet
cast
him
off
for
shame
,
and
bid
,
sye
vpon
the
beaste
,
that
speaketh
so
presumptuously
against
the
worde
of
God
?
let
him
and
his
foolishnesse
perishe
together
:
but
let
vs
learne
the
knowledge
of
the
Lorde
.
It
followeth
.
For
euery
one
that
vseth
milke
,
is
inexpert
of
the
word
of
righteousnesse
,
for
he
is
a
babe
.
The
Apostle
before
,
prouoked
them
to
diligence
:
first
,
because
otherwise
the
scripture
would
bee
hard
vnto
them
.
Againe
,
because
it
was
ashame
,
after
so
longe
time
to
haue
profited
so
little
.
Nowe
,
he
exhorteth
them
by
shewing
the
great
hurte
which
shal
be
vnto
them
by
their
ignorance
and
rudenesse
▪
and
sayth
,
that
while
they
are
such
,
they
can
neuer
knowe
the
pretious
,
and
hid
treasure
of
righteousnesse
,
whiche
Christ
hath
giuen
onely
to
those
that
are
wise
,
and
haue
learned
his
blessed
Gospel
.
For
better
vnderstanding
of
this
,
you
muste
knowe
this
figuratiue
speeche
of
the
Apostle
,
of
milke
and
strong
meate
:
by
milke
,
he
meaneth
the
generall
principles
of
doctrine
,
as
him selfe
after
declareth
,
as
of
repentance
,
of
faith
in
Christ
,
of
baptisme
,
of
the
resurrection
,
and
suche
like
,
set
out
breifely
in
generall
tearmes
,
and
according
to
the
capacitie
of
Children
,
with
whiche
they
are
prepared
to
the
kingdome
of
heauen
,
and
must
still
growe
vp
in
more
vnderstanding
,
till
they
doe
see
with
all
the
saincts
,
the
higth
,
the
deapth
,
the
length
,
the
bredth
,
of
Gods
vnsearchable
goodnesse
in
Iesu
Christ
,
which
the
Apostle
calleth
here
the
word
of
righteousnes
.
Now
,
if
we
wil
abyde
stil
in
our
first
instruction
,
&
when
gray
hayres
shal
be
mingled
with
our
black
,
yet
then
still
we
will
be
children
in
vnderstanding
,
the
Apostles
wordes
shal
be
iustified
in
vs
,
we
are
not
meete
disciples
of
the
excellent
knowledge
of
the
Gospel
:
for
he
that
is
still
at
his
milke
,
hath
not
yet
tasted
of
the
worde
of
righteousnesse
,
which
is
strong
meate
.
And
it
foloweth
in
the
Apostle
.
For
strong
meate
belongeth
to
them
that
are
of
perfect
age
,
which
through
long
custome
haue
their
wits
exercised
to
discerne
good
&
euill
.
In
these
words
the
Apostle
maketh
it
more
plaine
,
what
is
milke
,
and
what
is
strong
meate
,
and
why
they
are
so
called
:
that
is
milke
,
which
agreeth
to
beginners
,
and
such
as
haue
little
experience
:
that
is
strong
meat
,
which
is
for
olde
practitioners
,
&
such
as
haue
wisdome
to
iudge
betwene
truth
&
falshod
.
And
thus
much
briefly
of
the
sense
of
the
woordes
:
out
of
which
,
what
instructions
we
haue
to
gather
for
our
owne
edifying
,
I
will
speake
more
at
large
,
God
willing
,
the
next
time
.
Now
let
vs
praye
,
&c.
The
26.
Lecture
,
vpon
the
13.
&
14.
verses
,
before
mentioned
,
&
so
forth
vpon
the
1.
&
2.
verse
of
the
sixth
Chapter
.
13
For
euerie
one
that
vseth
milke
,
is
inexpert
in
the
word
of
righteousnesse
:
for
he
is
a
childe
.
14
But
strong
meate
belongeth
to
them
that
are
of
age
,
which
through
long
custome
haue
their
wits
exercised
,
to
to
discerne
both
good
and
euill
.
CHAP.
VI.
1
THerefore
,
leauing
the
doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forwarde
vnto
perfection
,
not
laying
againe
the
foundation
of
repentance
from
dead
works
,
and
of
faith
toward
God
.
2
Of
the
doctrine
of
baptisme
,
and
laying
on
of
handes
,
&
of
the
resurrection
from
the
dead
,
and
of
eternall
iudgment
.
WE
haue
heard
alreadie
,
what
reprehension
the
Apostle
hathe
hetherto
made
,
of
the
slackenesse
of
the
people
,
in
learninge
the
mysteries
of
Gods
word
.
First
,
because
they
haue
beene
so
carelesse
,
that
they
haue
made
the
word
hard
vnto
them
,
that
they
cannot
vnderstand
it
:
where
I
tolde
you
,
that
who
soeuer
he
be
that
accuseth
the
scripture
of
hardnesse
,
the
Apostle
concludeth
against
him
,
that
he
hath
a
hard
&
dul
hart
.
Secondarily
,
he
rebuketh
them
in
respect
of
the
time
,
which
hath
beene
so
long
,
that
they
might
nowe
haue
taught
other
,
yet
they
neede
to
bee
taught
them selues
,
yea
euen
the
beginnings
.
And
heere
I
wishe
vs
to
looke
well
vnto
our selues
:
for
all
men
knowe
how
longe
the
time
hath
beene
,
in
whiche
the
Gospell
hath
beene
preached
vnto
vs
.
and
howe
little
we
haue
profited
,
God
knoweth
.
Thirdly
,
hee
blameth
them
for
their
slacknesse
,
because
by
it
they
spoile
themselues
of
a
great
treasure
:
for
while
they
be
thus
rude
and
ignoraunt
,
the
worde
of
righteousnesse
,
that
is
,
perfect
knowledge
can
neuer
be
taught
vnto
them
,
neither
can
they
bee
partakers
of
the
excellent
knoweledge
of
the
gospel
of
Christe
:
but
it
is
vtterlie
impossible
,
euen
as
it
is
for
children
to
eate
stronge
meate
.
Then
he
sheweth
who
be
strong
,
euen
those
that
haue
their
wisedome
perfect
,
so
that
they
can
iudge
betweene
good
and
euill
.
To
this
purpose
are
these
laste
wordes
of
the
Apostle
:
Euery
one
that
vseth
milke
,
is
inexpert
of
the
word
of
righteousnesse
,
for
he
is
a
childe
:
but
strong
meate
,
is
for
the
perfect
,
whiche
through
long
custome
haue
their
wittes
exercised
to
discerne
good
and
euill
.
Firste
,
wee
haue
heere
to
learne
this
principle
of
Christianitie
:
he
that
is
rude
and
ignoraunt
,
can
not
apprehend
the
excellent
knowledge
of
the
Gospell
of
Christe
:
that
is
,
he
that
can
say
no
more
but
this
:
I
beleeue
in
one
God
:
wee
muste
repent
vs
of
sinne
:
we
are
saued
by
faith
:
we
must
worship
God
in
spirite
and
trueth
:
we
are
baptised
in
the
name
of
the
father
,
the
sonne
,
and
the
holy
ghost
:
we
beleeue
the
resurrection
of
our
bodyes
:
we
looke
for
eternal
life
:
and
suche
like
confessions
in
generall
wordes
:
though
,
where
this
is
confessed
with
a
single
heart
,
and
a
minde
willing
to
learne
more
:
God
may
and
will
,
for
his
Christes
sake
,
accept
it
vnto
saluation
:
yet
we
that
haue
receiued
of
the
Lorde
,
bothe
time
,
and
abilitie
,
ought
more
exactly
to
vnderstand
:
if
we
wil
not
bee
despisers
of
the
manifolde
graces
of
God
:
as
for
example
,
the
childe
is
taught
,
that
there
is
but
one
God
aboue
al
,
and
to
worship
him
alone
,
whome
he
confesseth
in
three
distinct
persons
,
the
father
,
the
sonne
,
and
the
holy
Ghoste
.
Surely
,
a
young
Christian
man
,
which
with
this
faith
shoud
humble
him selfe
before
God
,
and
crye
:
Our
father
,
which
art
in
heauen
:
no
doubt
,
God
would
heare
his
prayer
:
yet
notwithstanding
,
seeing
this
mysterie
is
not
onely
taught
in
generall
termes
,
but
is
set
out
also
in
more
particular
pointes
,
in
knowledge
of
al
,
we
must
looke
for
the
fulnesse
of
our
comforte
,
and
reioycing
that
now
we
haue
in
God
.
Thou
sayest
,
I
beleeue
in
God
the
father
almightie
:
thou
sayest
well
,
and
it
is
a
holy
confession
,
if
thou
haue
hearde
no
more
:
but
if
thou
hast
also
learned
,
that
God
is
a
spirit
,
not
of
the
nature
of
man
,
not
like
vnto
the
idols
of
the
Gentiles
,
not
like
vnto
any
creature
that
thou
hast
heard
or
seene
:
but
a
nature
of
maiestie
&
glorie
,
incomprehensible
and
aboue
the
thoughts
of
man
:
then
thou
oughtest
heere
to
exercise
thy
senses
with
wise
meditations
,
howe
greate
and
glorious
the
Lord
is
,
whome
thine
eye
cannot
see
,
thine
heart
can
not
conceiue
,
no
creature
in
Heauen
or
earth
can
resemble
vnto
thee
:
so
thou
shalt
learne
obedience
:
to
say
vnto
thy
senses
,
and
vnto
thy
naturall
heart
,
what
haue
I
to
doe
with
you
?
All
carnal
cogitations
and
thoughts
of
man
,
be
they
neuer
so
high
,
of
Kinges
and
Emperours
,
of
golde
and
precious
stones
,
they
are
vile
&
filthy
to
cary
into
heauen
:
if
thine
imaginations
will
resemble
them
to
the
God
of
glory
,
thou
doest
but
fill
thy
soule
with
corruption
and
rottennesse
:
thy
fleshly
thoughtes
shall
breede
an
vnbeleeuing
hart
,
&
thou
shalt
be
the
foole
which
searcheth
the
maiestie
,
till
he
be
ouerwhelmed
of
the
glorie
:
for
thy
God
is
a
spirite
,
and
in
spirit
and
faith
thou
canst
only
see
him
.
Thou
shalt
nowe
hate
and
detest
the
Idoll
and
idoll
maker
,
which
haue
fashioned
thy
God
like
vnto
an
old
man
,
with
a
gray
beard
,
which
haue
made
him
sit
as
in
a
chaire
of
estate
,
and
giuen
him
Angelles
in
golde
and
siluer
and
flaming
fire
to
sit
about
him
:
this
is
shame
aboue
al
shames
.
To
say
vnto
the
king
,
thou
art
a
slaue
:
and
vnto
the
nobles
of
the
earth
,
ye
are
villaines
:
they
be
words
of
honour
in
comparison
of
this
vnspeakable
sacrilege
,
to
say
vnto
God
,
thou
art
like
a
man
.
Againe
,
when
thou
saiest
,
thou
beleuest
in
the
father
,
the
sonne
,
and
the
holie
ghost
,
y●
sayest
wel
,
&
acknowledging
in
thine
hart
,
three
persons
&
one
God
,
in
a
mysterie
which
thou
canst
not
expresse
,
thy
faith
is
accepted
.
But
when
y●
hearest
,
the
father
to
be
called
the
God
of
all
grace
,
the
authour
of
life
,
beeing
,
&
mouing
:
when
thou
hearest
the
sonne
called
the
shining
brightnesse
,
and
ingrauen
fourme
of
the
father
,
of
whose
fulnesse
we
receiue
al
increase
of
grace
:
when
thou
hearest
the
holie
ghost
called
the
comforter
,
the
spirit
of
sanctification
,
the
pledge
of
thine
election
:
when
thou
hearest
that
the
father
hath
eternally
begotten
his
sonne
:
the
sonne
eternally
begotten
of
the
father
:
the
holie
ghost
eternally
proceeding
from
them
both
:
in
al
this
,
shal
we
learne
nothing
for
more
cleare
knowlege
of
our
faith
?
shal
we
not
here
confesse
,
the
person
of
the
father
to
be
the
beginning
&
founteine
of
al
goodnes
,
glorie
,
life
,
and
immortalitie
,
that
we
our selues
&
whatsoeuer
is
vnto
vs
happie
and
blessed
,
all
is
only
of
his
free
grace
and
mercie
?
shal
wee
not
confesse
that
truely
and
naturally
,
he
is
the
father
:
and
because
,
he
hath
eternally
begotten
his
sonne
;
that
his
sonne
is
one
God
with
him
without
beginning
?
and
shall
we
not
humble
our
soules
,
faithfully
to
beleeue
this
,
and
neuer
to
search
or
inquire
of
,
how
it
is
?
for
our
vaine
and
corruptible
harts
,
how
can
they
see
eternal
and
euerlasting
things
?
And
because
the
sonne
is
the
image
of
his
father
,
shall
wee
not
learne
that
we
knowe
nothing
of
God
,
nothing
at
al
of
his
nature
,
godhead
,
maiestie
,
working
,
will
,
power
,
honour
,
life
,
and
continuance
for
euer
?
nothing
(
I
say
)
but
what
we
haue
seene
&
heard
in
Christe
his
sonne
:
for
he
is
the
shining
brightnesse
of
his
glorie
.
What
haue
I
to
do
with
men
,
or
with
the
children
of
men
?
what
counsell
can
mine
owne
heart
minister
vnto
me
,
I
must
robbe
the
sonne
of
God
of
his
honour
:
or
I
must
confesse
I
knowe
nothing
of
God
,
but
in
him
only
.
Againe
,
if
of
his
fulnesse
we
receiue
,
we
haue
no
felowship
with
god
:
but
in
him
,
all
gace
,
mercie
,
life
,
〈◊〉
immortalitie
:
to
him
it
beelongeth
,
of
him
we
haue
it
,
and
for
his
sake
it
is
giuen
vnto
vs
.
So
likewise
,
when
the
spirite
is
sayd
to
be
our
comforter
,
to
proceede
from
the
father
&
the
sonne
:
we
confesse
he
is
one
in
nature
&
godhead
with
the
father
and
the
sonne
,
in
personal
substance
,
proceeding
eternally
from
them
both
:
and
because
eternally
,
therefore
incomprehensibly
,
whiche
we
beleeue
in
faith
,
and
will
not
searche
by
reason
:
only
we
waite
and
reioyce
in
hope
,
till
God
strengthen
our
eyes
to
see
his
maiestie
:
and
then
our
harts
shal
be
wise
to
comprehend
this
distinction
of
the
persons
.
Now
,
this
spirit
being
our
comforter
,
we
acknowledge
that
it
is
the
person
of
the
holy
Ghost
,
which
putteth
his
grace
into
our
harts
,
to
make
vs
wise
,
faithfull
,
holie
,
and
so
sealeth
vnto
vs
in
full
assurance
,
our
inheritance
that
is
in
Iesu
Christ
,
according
to
the
free
purpose
,
and
good
will
of
God
his
father
.
Besides
all
this
,
to
confesse
the
humanitie
of
our
sauiour
Christ
,
howe
in
his
owne
person
he
hath
borne
the
punishmente
of
our
sinnes
,
and
ouercome
the
diuell
,
who
helde
vs
in
bondage
:
howe
he
hath
sanctified
our
nature
in
himselfe
,
and
made
it
meete
to
stand
before
the
presence
of
God
,
only
by
faith
,
freely
giuing
vs
his
blessings
.
These
and
many
other
things
taught
vs
in
the
scripture
,
to
our
exceeding
comfort
,
shal
we
neglecte
them
,
&
learne
only
the
confession
of
Children
.
I
beleeue
in
God
the
father
,
God
the
sonne
,
&
God
the
holy
Ghoste
,
three
persons
&
one
God
:
Sure
if
we
wil
do
thus
,
I
see
no
other
,
but
that
the
little
children
through
gods
infinite
mercie
,
shal
be
saued
,
in
the
litle
knowledge
that
they
haue
learned
:
and
we
by
his
iust
iudgments
worthy
to
be
condemned
,
for
his
manifolde
wisedome
which
wee
haue
despised
.
Then
(
dearly
beloued
)
if
we
wil
not
alwayes
be
children
,
neuer
learned
in
the
word
of
righteousnesse
,
let
vs
not
only
hold
the
generall
principles
of
our
faith
,
but
so
farre
also
as
particular
points
are
taught
and
mentioned
,
let
vs
wisely
learne
them
,
till
we
may
feele
in
our selues
good
increase
of
Gods
spirite
,
to
loue
him
,
to
feare
him
,
to
walke
before
him
,
with
al
our
heart
&
in
all
the
wayes
which
he
hath
appointed
for
vs
.
Now
in
the
wordes
following
.
But
strong
meate
is
for
the
perfect
,
whiche
through
long
custome
haue
their
witts
exercised
to
discerne
betweene
good
&
euil
.
Here
appeareth
,
as
I
said
,
who
are
children
&
who
are
strong
:
they
are
children
which
haue
not
yet
had
triall
and
experience
wherby
they
might
bee
rooted
in
faith
,
and
confirmed
by
knowledge
against
al
falshod
&
errour
:
which
kind
of
childhod
,
Saint
Paule
telleth
the
Ephesians
,
at
the
last
we
ought
all
to
leaue
of
,
&
grow
vp
in
the
vnitie
of
faith
,
and
of
the
knowledge
of
the
sonne
of
God
,
into
a
perfect
man
,
&
to
the
full
measure
of
our
age
in
Christ
:
that
we
be
not
alwayes
children
,
wauering
&
carried
about
with
euerie
blast
of
doctrine
by
the
deceipt
of
men
with
craftinesse
,
which
lie
in
waite
to
deceiue
.
And
as
this
is
a
plaine
description
of
Children
:
so
,
as
plainly
here
the
Apostle
sheweth
who
are
perfecte
men
:
euen
those
that
are
able
,
with
wise
senses
,
to
iudge
betweene
good
&
euill
,
that
is
,
who
haue
their
mindes
lightned
with
the
word
of
God
,
so
that
they
are
able
to
trie
what
is
acceptable
&
well
pleasing
vnto
god
.
Nowe
(
dearly
beloued
)
if
these
wordes
be
plaine
enough
,
giue
me
leaue
to
beseeche
you
in
this
plaine
case
,
as
Paul
beseeched
the
Corinthians
in
the
like
:
My
brethren
,
be
not
children
i●…
vnderstanding
:
be
children
in
ma
lice
,
but
in
vnderstanding
be
of
perfect
age
:
and
if
you
see
the
plaine
and
manifest
meaning
of
the
scripture
,
what
it
is
,
be
wise
,
and
beleeue
it
:
and
confesse
this
,
that
we
ought
to
be
learned
in
Gods
worde
,
so
that
we
haue
good
ground
of
our
saith
,
and
be
able
to
consute
falshod
.
As
now
in
our
owne
dayes
,
we
see
the
Pope
claimeth
authoritie
,
that
he
can
despense
against
the
word
of
God
:
but
if
our
witts
be
exercised
in
the
knowledge
of
the
word
of
truth
,
we
do
see
where
the
sixe
tribes
of
Israel
do
curse
such
presumption
.
In
the
xxvi
.
of
Deuter.
vppon
Mouut
Eball
,
Ruben
,
Gad
,
Asher
,
Zebulon
,
Dan
,
and
Nepthtalim
,
they
pronounce
a
decree
:
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
booke
,
and
all
the
people
shal
say
,
A
men
.
If
to
confirme
and
ratifie
,
be
not
to
repeale
or
giue
contrarie
dispensation
,
then
all
the
Israel
of
the
Lord
must
accurse
his
blasphemie
,
that
wildispense
against
the
word
of
God
.
We
see
,
the
Pope
vseth
a
triple
crowne
,
and
challengeth
honour
aboue
Emperours
and
kings
:
but
if
we
haue
learned
the
commaundement
of
Christe
,
and
are
lightened
by
it
,
to
iudge
betweene
good
and
euill
:
when
Christ
saith
,
Kings
of
the
nations
reigne
ouer
them
:
and
their
rulers
are
called
gratious
Lords
:
but
it
shall
not
be
so
among
you
:
we
We
see
how
they
cry
against
vs
:
The
Church
,
the
church
:
&
make
vs
beleeue
that
they
are
the
church
,
and
they
cannot
erre
:
but
if
we
be
exercised
in
the
scripture
,
to
discerne
betweene
trueth
and
salshod
,
we
knowe
that
Christ
hath
built
his
church
vppon
the
rocke
,
which
rocke
is
not
Peter
and
his
successours
in
Rome
(
as
the
Pope
expoundeth
it
)
but
our
Sauiour
Christe
sayth
,
He
that
heareth
his
woorde
and
obeyeth
it
,
he
is
the
wise
man
that
buildeth
vpon
the
rocke
,
and
neither
stormes
,
nor
tempestes
,
nor
the
gates
of
Hell
shall
preuaile
against
that
buyldinge
:
and
Sainct
Paule
The
foundation
or
rocke
vppon
which
we
be
buylte
,
is
the
doctrine
of
the
Apostles
and
Prophets
.
And
who
so
euer
commeth
vnto
vs
,
and
bringeth
vs
that
doctrine
,
though
they
say
they
bee
Apostles
,
yet
they
belyers
:
and
though
they
say
they
be
the
church
,
yet
they
are
an
assembly
of
theeues
and
murtherers
.
Let
vs
then
bee
wise
at
the
laste
:
it
is
not
ignoraunce
,
it
is
perfect
knowledge
:
it
is
not
infancie
,
it
is
ripe
vnderstanding
:
that
must
commend
vs
vnto
God
.
And
mark
it
wel
,
that
you
may
knowe
what
God
requireth
of
vs
.
That
which
is
here
translated
,
long
custome
,
the
Apostle
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
knoweledge
with
long
studie
and
practise
learned
,
as
lawe
in
the
Iudge
or
counseller
,
as
physick
in
the
learned
expert
Physician
:
so
must
diuinitie
be
in
vs
.
Againe
,
he
sayth
:
we
must
haue
our
senses
exercised
:
it
is
not
enough
to
know
,
nor
to
know
much
,
but
wee
muste
bring
the
practise
of
it
in
our
life
,
neither
concealing
our
knowledge
,
nor
withholding
our
obedience
,
but
with
minde
and
bodie
testifying
our
faith
,
til
experience
teach
vs
,
that
Gods
spirit
hath
the
victorie
in
vs
.
Lastly
,
he
sayth
:
wee
must
be
able
to
iudge
betweene
good
and
euill
,
or
as
S.
Paule
termeth
it
,
able
to
trie
the
difference
of
things
one
from
other
:
that
is
,
that
we
may
know
Nowe
it
followeth
in
the
sixte
Chapter
.
Therefore
,
leuing
the
doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forward
vnto
perfection
,
not
laying
again
the
foundation
of
repentance
from
dead
works
,
&
of
faith
towards
God
,
&c.
In
these
words
,
the
Apostle
first
maketh
the
conclu
sion
of
his
exhortation
,
therfore
let
vs
leaue
the
beginnings
,
and
go
foreward
vnto
perfection
.
In
the
wordes
following
,
he
sheweth
by
particular
pointes
what
is
this
beginning
beyond
which
we
must
go
,
that
we
may
be
perfecte
,
and
hee
numbereth
foure
points
,
repentance
from
dead
works
,
faith
towardes
God
,
the
resurrection
of
the
bodie
,
&
eternall
iudgment
,
whiche
principles
were
learned
and
confessed
of
Christian
mens
children
,
in
the
day
of
their
confirmation
,
of
Gentiles
that
came
to
the
faith
of
Christ
in
the
day
of
their
baptisme
:
in
this
meaning
some
thinke
he
calleth
these
forenamed
points
,
the
doctrine
of
baptismes
and
laying
on
of
hands
:
meaning
thereby
,
that
seeing
this
confession
and
knowledge
is
in
vs
then
,
when
first
we
are
receiued
into
the
felowship
of
the
church
,
to
be
partakers
of
their
mysteries
,
howe
ought
wee
of
all
duetie
to
growe
vnto
greater
knowledge
and
wisedome
,
when
now
many
yeares
we
haue
bene
of
the
Church
,
&
daily
taught
all
the
counsels
of
God
?
or
,
it
may
bee
,
that
the
Apostle
here
reciteth
the
manner
of
catechising
,
vsed
them
in
Churches
,
for
instruction
of
children
:
in
which
they
were
taught
especially
,
these
sixe
principles
of
religion
,
what
they
are
,
and
howe
they
should
learne
them
:
that
is
,
Repentance
,
Faith
,
Baptisme
,
Laying
on
of
handes
,
the
Resurrection
,
and
eternall
iudgement
:
whiche
things
being
first
learned
of
them
,
and
giuen
vnto
them
in
bookes
,
such
as
our
Catechismes
are
,
the
Apostle
may
seme
to
speake
thus
.
Let
vs
not
alwayes
be
beginners
:
when
we
were
yet
children
,
we
learned
this
:
since
so
long
time
hearing
the
word
preached
,
and
religion
more
perfectly
taught
vs
,
howe
shal
we
be
blamelesse
,
if
we
learne
no
more
?
By
which
wordes
,
the
meaning
of
the
apostle
is
,
to
giue
vs
no
time
of
rest
,
when
we
should
thinke
we
were
wise
enough
,
wee
neede
learne
no
more
:
but
as
long
as
God
continueth
our
life
,
so
long
we
should
continue
our
studie
,
still
to
knowe
more
of
his
vnsearcheable
wisedome
and
goodnesse
.
Touching
the
learning
of
these
thinges
,
to
bee
milke
and
meate
of
children
,
I
tolde
you
before
by
some
examples
,
howe
we
might
vnderstand
it
:
it
is
milke
,
to
know
these
things
in
the
simplicitie
of
the
wordes
:
it
is
strong
meate
,
to
bee
able
to
distribute
them
into
euerie
part
,
and
applie
it
to
our selues
in
our
life
.
Repentance
,
whereof
he
first
speaketh
,
hath
here
a
sorrowe
and
purpose
of
amendment
,
as
these
affections
can
be
in
children
,
which
is
,
to
be
grieued
,
or
wepe
,
for
a
thing
done
,
and
to
beware
afterward
for
feare
of
the
like
:
but
the
wise
and
graue
man
,
that
hath
profited
in
the
schole
of
Christe
,
his
sorrowe
sinketh
much
deeper
:
he
remembreth
by
good
accompts
,
what
things
the
Lord
hath
done
for
him
,
how
he
hath
blessed
him
,
from
what
present
perils
he
hath
saued
him
,
&
how
againe
him self
hath
bene
euer
vnthankfull
,
vnworthy
of
the
least
of
al
Gods
mercies
:
yea
,
by
many
speciall
crimes
,
deseruing
wrath
and
anger
:
which
thoughtes
doe
worke
in
him
a
troubled
spirite
,
and
pensiue
soule
:
so
that
,
not
onely
teares
,
but
the
state
of
the
whole
bodie
,
sheweth
the
griefe
of
his
minde
:
and
not
the
bodie
onely
,
but
in
all
his
life
it
worketh
great
care
,
much
praying
,
anger
with
our selues
,
feare
,
desire
,
zeale
,
punishment
also
,
that
by
iudging
our selues
we
may
preuent
the
iudgement
of
God
:
it
maketh
vs
detest
our
sinne
,
and
the
remembrance
of
our
sinne
,
as
in
the
Acts
of
the
Apostles
,
they
burne
their
bookes
of
sorceries
,
which
were
of
great
price
&
value
:
and
as
Saint
Iude
sayth
,
They
hate
euen
the
coate
spotted
with
the
flesh
:
and
according
to
this
is
the
amendement
of
their
life
,
with
all
loue
and
desire
.
If
they
haue
beene
extortioners
,
they
will
make
restitution
:
if
they
haue
beene
vsurers
,
they
will
giue
back
increase
:
if
they
haue
giuen
their
handes
,
and
knees
,
and
members
of
their
bodyes
,
to
the
Popish
Masse
,
with
all
their
strength
now
againe
they
will
deteste
it
,
and
make
it
knowen
,
they
hate
their
firste
sinne
:
this
manner
of
repentance
,
is
stronge
meate
of
perfect
men
.
The
second
point
heere
spoken
of
,
is
faith
toward
God
,
of
which
,
so
much
as
may
be
apprehended
of
children
,
is
called
milke
:
as
to
beleeue
that
God
the
father
of
his
greate
loue
,
gaue
his
onely
begotten
sonne
Iesu
Christe
,
to
be
made
man
,
who
in
his
bodie
might
fulfil
all
righteousnesse
,
and
beare
the
punishment
of
sinne
,
which
also
by
the
power
of
his
spirit
he
ourcame
,
and
hath
gotten
eternall
redemption
,
for
all
that
shall
beleeue
.
But
so
to
examine
this
faith
wisely
,
and
according
to
Scripture
,
that
when
we
finde
the
beginning
in
God
the
father
,
the
work
in
God
the
sonne
,
the
applying
and
bestowing
of
it
in
the
holie
Ghoste
:
and
when
we
be
wise
,
so
to
distinguish
these
graces
in
euery
person
,
that
yet
wee
diuide
them
not
,
as
taking
away
from
the
one
vtterly
,
what
soeuer
especially
wee
giue
vnto
the
other
:
this
I
say
,
when
we
haue
so
learned
,
that
wee
see
all
the
glorie
of
sauing
health
is
in
God
,
no
merit
or
desert
in
man
,
but
that
without
the
law
,
the
righteousnesse
of
God
is
laid
open
vnto
vs
,
witnessed
by
the
law
and
by
the
prophets
,
then
we
be
perfect
to
fede
of
this
strong
meate
,
that
faith
alone
iustifieth
.
Againe
,
when
we
knowe
that
this
is
the
gifte
of
God
,
with
whome
there
is
no
chaunge
,
nor
shadowe
of
chaunge
,
but
he
is
constant
in
his
loue
for
euer
:
when
faith
hereof
taketh
boldnesse
,
that
nether
heigth
,
nor
deapth
,
nor
life
,
nor
death
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
any
creature
shall
euer
be
able
to
remoue
me
from
the
loue
with
whiche
God
hath
looued
mee
:
this
assured
boldenesse
is
the
meat
of
the
man
of
God
,
who
is
perfect
in
faith
.
Likewise
Baptisme
,
the
thirde
thing
here
mentioned
,
the
milke
of
it
is
to
knowe
,
that
by
it
they
be
sealed
into
the
couenant
of
Gods
grace
and
mercy
,
which
he
hath
to
the
fathers
and
their
children
:
but
to
knowe
by
this
,
how
to
be
baptised
into
the
death
of
Christ
,
that
as
he
is
rysen
againe
from
the
deade
,
so
wee
should
walke
in
newnesse
of
life
,
that
is
,
to
knowe
that
our
Baptisme
presenteth
vnto
vs
,
the
free
forgiuenesse
of
our
sinnes
,
washed
away
with
the
bloud
of
Christe
.
While
as
hee
dyed
and
was
buried
for
our
sinnes
:
so
wee
also
should
dye
vnto
sinne
,
that
it
haue
no
more
rule
in
our
mortal
body
:
and
as
he
rose
againe
from
the
deade
,
so
that
death
hath
no
more
rule
ouer
him
:
so
we
should
after
liue
in
newnesse
of
life
,
offering
vp
vnto
God
,
our
bodies
and
our
soules
,
who
hath
redeemed
them
,
and
purchased
them
vnto
him selfe
.
To
knowe
all
this
according
to
the
scripture
,
is
the
perfect
knowledge
of
our
Baptisme
.
Imposition
of
handes
,
that
was
a
solemne
ceremonie
vsed
with
prayer
,
in
whiche
it
was
declared
,
that
the
parties
were
accepted
of
GOD
into
his
Church
,
according
to
the
faith
of
Christe
,
whiche
then
they
professed
:
this
was
the
milke
which
children
had
fead
on
.
But
to
see
in
it
a
free
and
bolde
profession
of
faith
,
before
all
men
to
be
holden
,
and
a
holy
vowe
,
or
promise
,
in
whiche
they
bounde
them selues
to
perpetuall
holinesse
,
by
the
laying
on
of
handes
,
as
by
a
solemne
othe
,
to
haue
it
witnessed
of
the
Lord
they
were
his
children
,
and
to
witnesse
it
in
them selues
,
they
woulde
abide
the
temples
of
the
holie
Ghoste
:
to
be
short
,
to
promise
a
persourmaunce
of
all
,
what
so
euer
was
hoped
for
in
vs
,
in
the
day
of
our
baptisme
:
this
is
the
strong
meate
.
And
this
which
this
day
ought
to
be
practised
,
as
a
thing
verie
profitable
in
the
Churche
of
God
,
it
is
miserably
defaced
by
the
Papistes
:
for
where
it
was
in
the
Churche
of
God
an
vse
,
that
Christian
children
should
be
taught
the
principles
of
fayth
,
which
when
they
had
wel
learned
,
and
could
giue
a
good
accompt
of
their
faith
,
then
in
the
open
congregation
,
with
prayer
and
laying
on
of
handes
on
their
heades
,
they
were
declared
to
be
receiued
as
partakers
of
the
graces
and
sacramentes
of
the
church
:
this
good
order
the
Papistes
haue
chaunged
,
and
made
them
a
sacrament
of
confirmation
,
onely
by
the
Bishop
to
be
ministred
,
and
by
him
to
little
children
of
no
knwledge
,
to
whome
hee
giueth
a
newe
Godfather
or
godmother
,
which
should
speake
for
them
when
they
cannot
speak
for
them selues
.
And
whereas
in
the
scripture
,
this
hath
beene
euer
a
ceremonie
,
in
solemne
blessinges
,
in
sacrifices
,
in
admitting
ministers
,
in
giuing
spirituall
giftes
,
and
no
where
vsed
but
onelie
with
prayer
,
this
order
seemed
base
to
them
,
that
knewe
no
end
of
their
owne
inuentions
,
and
they
would
needes
haue
crosses
,
tapers
,
oyle
,
miters
,
surplices
&c.
without
which
there
was
with
them
no
confirmation
:
thus
in
this
as
in
all
thinges
,
prophaning
the
holie
ordinaunce
of
God
.
The
resurrection
of
the
bodie
,
another
poynte
here
mentioned
,
was
for
Children
,
that
they
might
knowe
their
bodies
should
not
die
.
as
the
bodies
of
beastes
,
to
consume
in
earthe
and
not
returne
:
but
that
they
shoulde
rise
againe
at
the
latter
daye
,
and
their
owne
bodies
should
be
made
immortall
:
but
in
this
also
,
to
see
the
glorie
,
what
a
bodie
it
is
whiche
shall
liue
for
euer
,
which
shal
be
made
like
to
the
body
of
Christ
,
which
shal
be
made
able
to
stand
in
the
presence
and
behold
the
glorie
God
,
of
which
shal
be
set
free
,
from
sorrow
,
care
,
sicknesse
,
death
,
&
al
aduersitie
.
This
mysterie
which
the
Angels
of
God
desire
to
behold
,
when
we
can
wisely
see
it
,
&
know
therefore
we
are
here
but
pilgrimes
and
straungers
:
another
countrie
is
our
owne
,
whiche
God
hath
made
and
not
man
,
in
which
we
set
our
heart
,
with
all
the
delight
and
pleasure
of
it
,
in
this
to
reioyce
:
this
the
strong
meate
with
whiche
the
hope
of
the
resurrection
feedeth
perfect
men
.
Last
of
all
,
heere
is
mention
made
of
eternal
iudgement
,
which
was
taught
to
children
,
that
they
might
knowe
,
when
all
bodies
should
arise
againe
,
then
the
Lorde
woulde
set
a
day
of
his
iudgemente
,
in
whiche
he
would
iustifie
and
crowne
with
immortall
glorie
,
al
his
children
,
and
cast
out
into
darknesse
and
endlesse
condemnation
,
al
the
wicked
and
reprobate
.
But
,
so
to
haue
knowledge
of
this
iudgement
,
that
we
now
behold
in
faith
,
how
the
son
of
man
shal
come
with
maiestie
,
and
all
his
holy
Angels
with
him
:
how
he
shal
come
with
a
great
crie
,
with
the
voice
of
an
Archangel
,
&
with
the
blast
of
the
trumpet
of
God
,
that
all
creatures
may
heate
his
voice
,
to
restore
again
the
bodies
that
they
had
consumed
,
so
that
al
nations
&
kinreds
of
men
,
should
stande
at
once
before
him
,
of
which
he
shall
make
separation
on
his
right
hande
,
and
on
his
left
,
to
fill
the
one
with
life
and
glorie
,
and
put
songs
into
their
mouthes
of
euerlasting
ioy
:
and
to
condemne
the
other
in
hell
and
death
,
with
shamefull
crying
and
gnashing
of
teeth
.
To
knowe
this
with
vnspeakable
comfort
,
&
long
looking
for
of
all
the
promises
of
God
,
and
with
feare
and
trembling
at
all
his
heauie
threatenings
:
this
is
thy
strong
meate
of
eternall
iudgement
,
which
the
Lord
God
of
spirites
graunt
vnto
vs
,
for
his
sonnes
sake
,
who
must
needes
be
vnto
vs
a
mercifull
iudge
,
if
we
do
rest
in
him
as
in
our
only
sauiour
.
The
time
is
past
.
Now
let
vs
praye
.
&c.
¶
The
xxvij
.
Lecture
,
vpon
the
3.
4.
5.
and
6.
verses
.
3
And
this
will
we
doe
if
God
permit
.
4
For
it
is
impossible
that
they
,
which
were
once
lightned
,
and
haue
tasted
of
the
heauenly
gift
,
and
were
made
partakers
of
the
holy
Ghoste
,
5
And
haue
tasted
of
the
good
worde
of
God
,
and
of
the
powers
of
the
worlde
to
come
,
6
If
they
fal
away
,
should
be
renued
againe
by
repentance
:
seeing
they
crucifie
againe
to
them selues
the
Sonne
of
God
,
and
make
a
mocke
of
him
.
WE
haue
heard
before
,
the
Apostles
exhortation
that
we
should
goe
forward
,
and
what
pointes
of
religion
hee
set
downe
meete
for
children
,
beyond
which
we
must
goe
,
to
knowe
all
the
mysterie
of
God
and
Christ
.
And
in
these
pointes
here
mentioned
I
tolde
you
,
as
the
generall
knowledge
of
them
was
milke
:
so
yet
exactly
out
of
the
scripture
,
to
vnderstand
them
as
wee
are
taught
,
euen
that
also
it
is
strong
meate
.
The
Apostle
now
goeth
forward
,
and
sayth
:
And
this
also
we
wil
doe
,
if
God
permit
,
that
is
,
by
the
grace
of
God
,
we
wil
goe
forewarde
,
wee
will
not
be
alwayes
dul
of
hearing
,
and
children
of
vnderstanding
.
These
wordes
are
an
encouragement
vnto
them
,
that
they
should
not
be
discomforted
:
for
God
would
no
doubt
haue
mercie
vppon
them
,
to
giue
them
vnderstanding
hearts
,
&
learned
mindes
,
to
apprehend
and
see
the
great
saluation
of
the
Lorde
.
Then
,
to
the
end
that
they
should
not
receiue
the
graces
of
God
in
vaine
,
but
vse
in
deede
all
these
good
giftes
to
their
owne
good
benefite
,
he
addeth
,
(
because
of
the
greate
rebellion
of
some
,
and
hard
harts
that
are
not
easily
led
)
another
reason
vnto
his
wordes
,
which
is
full
of
feare
and
terrour
,
assuring
them
,
that
the
Gospel
cannot
be
preached
vnto
them
in
vaine
,
but
of
force
it
must
needes
haue
his
fruite
,
and
be
a
sweete
sauour
vnto
God
in
Christe
,
either
of
life
vnto
life
,
if
they
wil
beleue
&
hearken
:
or
else
of
death
vnto
death
,
if
they
wil
be
despisers
.
To
this
purpose
,
he
saith
:
For
it
is
vnpossible
to
those
which
are
once
lightned
,
and
haue
tasted
the
heauenly
gift
,
and
haue
beene
partakers
of
the
holy
ghost
,
and
haue
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
:
if
they
fall
away
,
that
they
should
againe
be
renued
by
repentanuce
:
crucifying
againe
vnto
them selues
,
the
sonne
of
God
,
and
making
a
mock
of
him
.
With
these
wordes
,
no
doubt
,
he
would
shake
off
from
them
,
all
carelesnesse
and
fleshly
securitie
,
whiche
were
sunken
deepe
in
some
,
and
whose
sluggish
dulnesse
was
not
healed
without
sharp
medicines
:
and
therfore
,
he
vseth
these
woordes
very
forceable
,
and
sharper
in
deede
then
any
two
edged
swoord
,
to
prick
the
conscience
that
was
nigh
seared
vp
.
Now
(
dearely
beloued
)
that
wee
may
vnderstande
this
scripture
,
and
make
it
vnto
vs
a
good
comfort
,
whiche
might
seeme
otherwise
a
heauie
threatening
:
let
vs
consider
in
it
,
these
two
thinges
:
firste
,
the
purpose
of
the
Apostle
for
which
he
speaketh
it
:
then
,
them selues
what
they
signifie
.
The
apostles
purpose
,
is
,
to
stirre
vs
vp
,
desirously
to
heare
,
diligently
to
learne
,
wisely
to
increase
in
knowledge
,
and
obediently
to
practise
that
we
haue
learned
:
for
this
purpose
it
was
first
spoken
,
to
this
ende
it
is
nowe
written
:
if
then
it
haue
in
vs
this
worke
,
and
bring
foorth
this
fruite
,
we
haue
bene
profitable
hearers
,
and
it
is
vnto
vs
,
the
Gospell
of
health
,
and
the
worde
of
life
.
Let
vs
then
,
not
be
as
our
forefathers
were
,
slowe
of
hearing
:
let
the
worde
preached
be
mingled
vnto
vs
with
faith
:
let
vs
vse
it
to
the
glorie
of
God
,
that
knowledge
may
increase
,
and
righteousnesse
may
abound
in
our
life
:
and
for
our
partes
it
skilleth
not
at
all
,
what
this
great
and
heinous
sinne
should
be
,
of
which
the
Apostle
saith
,
man
can
neuer
repent
him
:
for
be
it
what
it
will
,
it
is
none
of
ours
.
This
sinne
is
the
sinne
of
those
,
that
haue
despised
knowledge
:
but
we
are
desirous
to
learne
more
.
This
sinne
is
of
the
contemners
of
the
crosse
of
Christe
:
but
the
delight
of
our
life
is
in
it
.
This
sinne
is
of
men
,
that
haue
made
the
world
their
God
:
but
God
,
whome
we
serue
,
hath
had
mercie
vpon
vs
,
that
we
account
all
the
worlde
but
doung
,
to
the
end
we
may
winne
Christ
:
and
therefore
,
whatsoeuer
this
sinne
be
,
God
himselfe
beareth
vs
witnesse
,
it
is
none
of
the
sinns
which
we
haue
committed
:
and
where
so
euer
they
dwell
,
that
are
in
this
condemnation
,
their
tentes
and
tabernacles
are
not
neare
vs
.
And
is
not
this
a
greate
comforte
,
and
a
singular
light
rising
(
as
it
were
)
out
of
darkenesse
:
that
where
there
are
suche
sinnes
,
as
euen
the
remembraunce
of
them
might
make
our
bones
to
tremble
,
by
their
description
we
know
them
,
that
they
are
farre
from
vs
,
as
the
East
is
from
the
West
,
so
that
we
neede
not
feare
.
Neither
speake
I
this
of
mine
owne
heade
,
but
by
good
warrant
of
the
Apostle
himselfe
,
and
by
the
worde
of
the
holy
Ghost
:
for
after
this
heauie
threatning
,
saith
not
the
Apostle
to
them
immediately
,
&
saith
he
it
not
to
vs
this
day
,
that
by
cause
we
haue
loued
Gods
saints
,
&
haue
reioyced
to
glorifie
his
name
,
our
state
is
faster
knit
vnto
saluation
,
and
these
heauie
things
shall
neuer
come
neare
vs
?
In
this
persuasion
of
perfect
hope
,
we
may
stand
boldly
vnto
the
later
end
,
the
scorners
and
despisers
of
whome
,
you
shall
heare
more
hereafter
,
let
them
looke
,
and
beware
of
vnrepentaunt
sinne
.
And
thus
farre
of
the
purpose
of
the
Apostle
,
by
which
we
beeing
confirmed
,
that
though
we
should
fall
through
many
infirmities
,
yet
we
can
neuer
fall
away
.
We
may
now
more
boldly
examine
the
words
,
to
learne
as
God
shall
instruct
vs
,
what
this
sinne
is
:
let
vs
therefore
come
vnto
the
wordes
.
For
it
is
vnpossible
,
that
they
which
are
once
lightened
,
&c.
We
see
here
how
the
apostle
setteth
out
the
sinne
against
the
holy
Ghost
,
shewing
who
they
are
which
commit
it
,
what
the
sinne
is
,
and
what
end
it
bringeth
.
But
before
we
further
examine
it
,
I
must
admonish
you
of
two
contrarie
faultes
,
which
are
common
vnto
vs
,
in
speaking
of
this
matter
.
The
one
is
too
muche
carelesnesse
,
the
other
is
too
much
feare
.
Some
of
vs
scarse
hauing
any
conscience
at
al
,
or
any
reuerence
of
Gods
secrete
iudgements
,
being
altogether
children
,
&
more
ignorant
then
children
.
If
at
any
time
talke
be
of
diuinitie
,
streight
with
carelesse
hearts
,
&
venturous
toungs
,
they
are
vp
with
predestination
,
or
with
sinne
against
the
holie
ghost
.
To
these
men
I
say
:
it
were
better
for
them
,
that
they
had
neither
tongues
in
their
heads
,
nor
hearts
in
their
breastes
,
then
that
they
should
continue
in
this
vnreuerend
&
most
vngodly
vsage
:
for
what
do
they
else
but
blaspheme
the
eternall
wisdome
of
god
.
At
al
his
words
we
should
feare
&
tremble
:
yet
at
his
greatest
mysteries
,
we
are
carelesse
&
mockers
.
The
knowledge
of
his
predestination
should
cast
down
our
proud
reason
,
euen
to
the
ground
,
to
confesse
before
him
,
that
all
his
iudgements
are
vnsearchable
,
and
al
his
ways
are
past
finding
out
:
yet
we
like
fooles
,
who
though
we
were
braide
in
a
morter
,
yet
would
not
our
foolishnesse
depart
from
vs
:
so
foolishly
wee
examine
the
high
iudgments
of
God
,
to
make
them
agreeable
to
our
blockish
reason
.
Likewise
,
the
sinne
against
the
holie
Ghost
,
which
is
mentioned
to
make
vs
feare
,
that
we
be
not
despisers
of
the
graces
of
God
:
but
that
we
would
loue
him
,
&
learne
all
his
iudgmentes
,
whereby
we
might
assure
our selues
of
his
fauour
,
that
we
cannot
possibly
sinne
against
his
spirit
:
but
whether
soeuer
we
fall
,
he
would
raise
vs
againe
:
as
though
this
pleased
vs
not
,
we
make
no
ende
of
questioning
,
whether
it
be
this
sinne
,
or
that
sinne
:
when
in
deede
,
at
all
sinnes
we
make
but
a
mocke
.
This
fault
(
dearly
beloued
)
I
beseech
you
take
heede
of
:
praye
,
that
you
may
cast
it
from
you
:
then
no
doubt
,
in
this
our
matter
,
the
trueth
which
we
seeke
for
,
in
feare
&
reuerence
God
wil
reueale
it
vnto
vs
.
The
other
faulte
I
spake
of
,
and
of
which
we
must
take
heed
,
is
to
much
feare
:
for
some
of
vs
,
and
they
of
the
best
of
vs
,
on
whom
God
hath
shewed
singular
mercie
,
greatly
to
humble
them
so
that
they
couer
their
faces
,
and
hang
downe
their
heades
at
the
remembrance
of
their
sinnes
,
and
hunger
and
thirst
after
the
righteousnesse
of
Christ
,
they
would
not
haue
this
spoken
of
at
all
,
and
euerie
sounde
of
the
sinne
against
the
holy
Ghost
doth
wounde
them
as
it
were
to
death
,
for
feare
least
themselues
should
be
holden
in
the
transgression
.
To
these
men
what
should
I
say
?
nay
,
what
can
I
say
?
for
the
summe
of
all
Christe
hath
saide
,
and
spoken
truely
vnto
them
:
feare
not
my
litle
flock
,
for
it
hath
pleased
your
father
to
giue
vnto
you
a
kingdome
:
and
if
he
haue
giuen
vnto
And
that
it
may
yet
be
made
more
plaine
:
let
vs
consider
the
wordes
,
by
which
the
Apostle
describeth
them
.
The
first
marke
of
them
is
,
that
they
bee
lightened
:
that
is
,
indued
with
the
knowledge
of
God
:
not
onely
by
the
heauens
,
which
declare
his
glorie
:
nor
by
the
firmament
,
whiche
sheweth
his
work
:
nor
by
any
of
Gods
creatures
,
in
which
his
eternall
power
and
Godhead
doth
appeare
,
&
shine
:
and
of
which
light
,
all
nations
are
made
partakers
:
but
they
are
also
lightened
with
his
holye
woorde
,
which
is
a
lanthorne
to
their
feete
,
and
a
light
vnto
their
steppes
,
and
haue
hearde
his
Gospell
preached
vnto
them
,
vnto
the
which
they
haue
agreed
,
that
it
is
the
word
of
life
.
The
second
note
of
them
,
is
,
that
they
haue
tasted
of
the
heauenly
gift
:
the
heauenly
gift
is
the
life
and
great
saluation
that
is
in
Christe
Iesu
,
by
whom
we
are
reconciled
,
which
likewise
our
Sauiour
Christ
calleth
the
gift
of
god
,
speaking
But
heere
naming
,
the
good
word
of
God
,
hee
noteth
especially
the
Gospell
,
by
comparison
with
the
lawe
:
as
if
he
shoulde
saye
:
they
haue
knowen
God
,
not
onely
by
his
lawe
,
which
is
fearefull
to
the
sinner
:
but
by
a
more
sweete
vnderstandinge
of
the
Gospel
,
which
saith
:
Come
vnto
mee
all
you
that
labour
and
are
laden
,
so
calling
it
the
good
worde
,
as
that
which
is
glad
tydinges
of
saluation
:
and
therefore
also
good
,
because
they
haue
tasted
it
good
and
ioyfull
,
and
haue
seene
the
glorie
of
it
,
as
the
greatest
treasure
that
is
giuen
vnto
man
.
The
fifte
and
laste
note
,
heere
set
foorth
,
is
,
that
they
knowe
and
confesse
,
that
this
Gospell
hathe
the
ende
eternall
life
:
and
Christe
is
a
mightie
Sauiour
,
who
will
keepe
for
euer
those
whome
he
hath
purchased
:
and
hee
nameth
the
worlde
to
come
,
because
the
spirite
hathe
lightened
them
,
to
see
the
latter
ende
of
this
corruptible
worlde
,
and
to
knowe
assuredly
,
that
here
they
haue
no
dwelling
citie
:
but
another
habitation
is
made
for
Gods
chosen
,
not
with
mortall
handes
,
but
euerlasting
in
Heauen
:
and
calling
it
the
powers
,
because
it
is
made
so
strong
in
Christe
Iesu
,
that
it
can
neuer
be
assaulted
:
for
all
power
is
giuen
vnto
him
,
in
Heauen
and
in
Earthe
:
and
hee
hathe
made
that
heauenlye
Citie
glorious
for
his
Sainctes
throughout
all
worldes
.
Thus
hath
the
Apostle
described
those
persons
,
whome
he
biddeth
beware
that
these
fall
not
backe
to
chaunge
so
greate
glorie
into
endlesse
shame
:
for
if
they
will
turne
these
thinges
vpside
downe
,
and
the
graces
that
they
had
receiued
to
Gods
glorie
,
abuse
them
to
the
reproche
of
his
holy
name
,
it
is
vnpossible
they
should
rise
againe
by
repentance
.
And
thus
farre
,
of
the
persons
,
what
giftes
they
haue
receiued
:
wherein
yet
let
vs
vnderstand
a
great
difference
betweene
these
men
which
fall
away
,
and
the
giftes
which
are
in
Gods
elect
,
that
cannot
perishe
,
nor
euer
sinne
against
the
holye
Ghoste
.
First
in
the
measure
of
grace
,
that
they
haue
receiued
,
there
is
great
difference
or
rather
no
comparison
:
then
,
their
obedience
,
according
to
this
grace
,
is
nothing
like
.
The
wicked
,
are
but
lyghtened
with
the
beginninges
of
the
Gospell
,
the
electe
are
more
instructed
in
the
mysterie
of
Godlynesse
.
The
wicked
haue
but
tasted
of
the
life
that
is
in
Christe
,
the
Electe
liue
not
them selues
,
but
Christe
lyueth
in
them
.
The
wicked
are
but
a
little
made
partakers
of
the
spirite
by
some
giftes
of
grace
that
are
within
them
:
the
electe
are
watered
so
farre
with
the
spirit
,
that
they
to
be
baptised
in
the
death
of
Christe
,
to
dye
vnto
sinne
,
to
liue
vnto
righteousnesse
,
so
that
sinne
shall
not
reigne
in
the
mortall
bodye
.
The
wicked
haue
but
tasted
the
Gospell
of
Christe
,
and
his
sauing
health
:
the
electe
are
fedde
with
his
mercyes
,
and
still
they
hunger
and
thirst
after
his
righteousnesse
,
&
see
with
exceeding
●…oy
the
height
,
the
bredth
,
the
length
,
the
depth
,
of
the
mysterie
of
their
redemption
.
The
wicked
haue
felt
the
world
to
come
,
and
haue
for
a
little
while
delighted
in
it
:
the
elect
haue
their
conuersation
altogether
,
and
with
great
gladnesse
loke
from
thence
for
a
sauiour
,
that
this
life
is
not
deare
vnto
them
,
but
they
will
holde
it
foorth
in
their
hands
to
all
persecutions
,
to
finish
the
short
course
that
they
haue
here
with
●…oy
.
These
are
great
differences
,
but
the
greatest
is
yet
behinde
:
the
wicked
,
they
are
straungers
,
euen
from
the
womb
,
not
ingraffed
into
the
body
of
Christ
,
nor
haue
any
feeling
of
election
in
them selues
:
but
the
godly
are
indued
with
faith
and
assured
hope
,
that
if
this
earthly
tabernacle
be
dissolued
,
they
haue
a
dwelling
place
with
GOD
himselfe
,
who
hath
loued
them
:
this
hope
they
delight
in
,
in
this
they
liue
,
in
this
they
rest
:
while
this
is
assaulted
,
they
despise
the
worlde
:
when
this
is
vnshaken
,
then
is
their
sorrow
:
but
the
wicked
,
it
is
not
so
with
them
:
their
hope
is
not
this
,
for
their
ioy
is
onely
heere
:
when
they
haue
examined
the
secrets
of
their
owne
harts
,
they
shall
rather
finde
that
their
bellie
is
their
God
:
for
,
notwithstanding
,
all
the
gifs
of
God
that
they
haue
receiued
:
yet
they
want
this
measure
of
fayth
,
by
which
they
are
persuaded
that
God
is
their
God
,
and
their
delight
is
all
in
the
Lord
alone
.
And
againe
,
the
obedience
that
they
shewe
in
their
life
,
it
is
not
to
the
true
obedience
that
God
requireth
,
as
their
faith
is
no
true
faith
:
for
God
requireth
this
alone
,
that
we
loue
him
with
all
our
hearte
,
with
all
our
soule
,
with
all
our
strength
,
with
all
our
vnderstanding
:
and
that
we
loue
our
neighbour
as
our selfe
:
but
this
loue
is
not
in
them
,
nor
they
haue
not
this
end
of
all
their
works
,
that
they
may
glorifie
god
in
al
their
life
:
the
ioyes
of
heauen
do
somwhat
moue
them
,
and
the
paines
of
hell
,
do
muche
astonishe
them
:
they
see
and
know
what
gods
maiestie
is
vnspeakable
,
and
his
glorie
infinite
,
his
fauour
is
better
then
life
:
and
his
displeasure
is
vntollerable
:
the
glorie
of
his
presence
,
the
fiercenesse
of
his
wrath
:
these
thinges
do
touche
them
,
because
they
would
escape
his
iudgement
:
so
still
it
is
them selues
that
they
loue
.
If
there
were
,
neither
heauen
nor
hell
,
they
would
not
care
for
God
,
nor
Christe
:
so
(
as
I
said
)
this
is
all
their
obedience
,
because
they
loue
them selues
:
but
the
godly
,
they
obey
for
the
loue
of
God
:
their
owne
soule
is
not
so
deare
vnto
them
,
as
the
name
of
the
Lord
,
to
see
it
glotified
:
nor
their
owne
life
is
precious
vnto
them
,
if
the
powring
of
it
out
,
may
be
to
the
praise
of
his
holie
name
.
Thus
muche
of
the
difference
,
betweene
the
good
and
euil
,
as
touching
the
graces
of
God
,
which
they
haue
both
receiued
:
whereby
we
see
plaine
,
that
faith
and
loue
are
two
especiall
properties
,
by
which
the
good
and
euill
are
distinguished
,
and
by
which
we
may
trie
our selues
,
if
we
be
lightened
,
as
the
wicked
,
or
as
the
elect
of
God
.
Nowe
let
vs
see
the
manner
of
rebellion
,
howe
farre
they
fall
away
:
first
,
we
must
obserue
what
points
the
Apostle
hath
before
named
:
in
the
beginning
of
the
chapter
he
mentioneth
repentance
from
dead
works
,
faith
toward
god
,
the
doctrine
of
baptisme
,
&
laying
on
of
hands
,
and
resurrection
from
the
dead
,
&
eternall
iudgment
,
which
here
he
calleth
the
beginning
&
foundation
of
christian
amitie
:
then
,
he
speaketh
of
an
apostacie
or
falling
away
from
all
these
pointes
heere
named
,
euen
from
the
foundation
&
firste
beginnings
of
the
christian
faith
,
so
that
all
the
former
light
is
quite
put
out
,
&
the
first
understanding
is
al
taken
away
:
they
laugh
now
at
repentance
,
&
the
first
faith
they
accompt
it
folishnes
:
they
esteme
not
of
our
baptisme
,
no
more
then
of
that
washing
of
their
hands
:
&
for
any
confirmation
or
solemne
receiuing
them
into
the
church
of
God
,
they
care
not
for
it
:
the
resurrection
of
the
dead
doth
but
feede
them
with
mery
conceits
,
they
think
pleasantly
with
them selues
,
what
maner
of
bodies
they
shal
haue
the
eternal
iudgment
though
it
make
them
somtime
affraid
,
yet
they
incourage
them selues
againe
,
&
say
,
tush
,
it
is
a
great
way
off
:
thus
they
haue
turned
light
into
darknes
,
knowledge
into
ignorance
,
hope
into
errour
,
faith
into
infidelitie
,
glory
into
shame
,
&
life
into
death
.
Speake
to
them
of
the
sonne
of
God
,
they
make
a
iest
with
the
man
of
Galilie
:
tel
them
of
the
sauiour
of
the
world
,
they
wil
call
him
the
Carpentars
sonne
:
such
a
generall
apostacie
the
Apostle
speaketh
of
,
and
this
he
calleth
the
fall
from
which
man
can
not
rise
againe
by
repentance
:
for
how
can
they
repent
,
when
the
Apostle
noteth
them
by
this
mark
among
other
,
that
they
are
fallen
from
repentance
:
they
are
now
(
as
S.
Paul
saith
)
past
sorow
for
their
sinnes
,
&
as
it
is
in
the
2.
to
the
Romanes
,
they
haue
a
hart
that
cannot
repent
:
so
saith
s.
Peter
,
that
they
haue
such
eyes
as
can
not
ceasse
from
sinning
.
When
they
haue
done
al
things
that
are
abhominable
,
yet
thei
will
say
,
wherin
haue
we
sinned
?
so
they
contemne
,
because
they
are
in
the
deapth
,
&
they
cannot
returne
,
because
they
shal
finde
no
grace
:
they
haue
sinned
against
the
holie
ghost
,
&
condemnation
is
their
portion
:
they
shall
neuer
repent
,
but
fal
into
iudgement
:
and
thus
farre
of
their
sinne
,
howe
greate
it
is
.
The
thirde
thing
we
haue
here
to
consider
,
is
,
with
what
minde
they
doe
committe
this
greate
sinne
which
heere
the
apostle
setteth
out
,
with
these
wordes
:
they
crucifie
againe
vnto
them selues
the
sonne
of
God
,
and
make
a
mocke
of
him
:
whiche
,
what
can
it
be
else
,
but
euen
with
the
spirite
of
the
diuell
(
as
saint
Paule
saith
)
to
say
that
Christe
is
accursed
:
for
was
not
he
made
vpon
his
crosse
,
a
curse
for
vs
,
that
we
might
be
made
righteousnesse
to
God
through
him
?
they
that
crucifie
him
againe
,
say
they
not
againe
,
that
he
hath
a
diuel
,
that
by
Belzebub
the
prince
of
the
diuels
he
casteth
out
diuels
?
doth
not
their
hart
loade
him
againe
with
all
opprobrie
and
shame
?
&
where
it
is
said
,
they
do
this
vnto
themselues
,
it
noteth
how
desirously
&
willingly
,
&
with
what
consent
of
mind
they
doe
it
,
euen
so
as
they
would
againe
haue
the
crosse
of
Christ
a
mocking
stocke
in
the
world
:
thus
their
owne
conscience
is
their
accuser
of
most
wicked
rebellion
against
God
.
This
also
appeareth
plaine
in
the
12.
Chapter
of
Saint
Mathew
,
where
when
our
sauiour
Christ
wil
accuse
the
Phariseis
of
this
great
sinne
,
it
is
saide
,
that
he
sawe
their
thoughtes
.
So
,
in
the
Actes
of
the
Apostles
,
where
the
graces
of
God
are
magnified
,
by
the
preaching
And
here
againe
we
see
:
the
weake
consciences
that
tremble
for
feare
of
their
transgressions
,
and
mourne
all
the
day
for
feare
of
their
sinnes
:
they
are
so
farre
off
,
from
the
sinne
against
the
spirite
of
God
,
that
the
spirite
cryeth
in
their
behalfe
:
Comforte
ye
,
comfort
ye
my
people
(
sayth
your
God
)
speake
comfortably
to
Hierusalem
,
and
crye
Another
example
we
haue
in
the
Scribes
&
Phariseis
:
they
knewe
Christ
came
from
God
,
and
that
his
miracles
were
wrought
by
the
spirite
of
God
:
and
as
Pilate
iustly
accuseth
them
,
of
enuie
and
malice
they
sought
to
put
him
to
death
:
their
conscience
accused
them
in
all
their
dooinges
:
they
corrupted
Iudas
with
monie
,
to
betray
him
:
they
hyred
against
him
false
witnesses
:
they
bribed
the
souldiours
,
after
his
glorious
resurrection
,
that
yet
they
should
saye
,
his
disciples
stole
him
away
by
night
.
This
great
,
wilful
,
malitious
working
against
the
sonne
of
God
,
of
men
vtterly
fallen
away
from
the
liuing
God
,
our
sauiour
Christe
calleth
it
sinne
against
the
holie
Ghost
.
To
these
(
I
thinke
)
we
may
adde
Iulianus
the
Emperour
,
who
for
his
moste
wilfull
renouncing
of
the
Lord
Iesu
,
is
called
to
this
day
the
Apostata
,
who
was
accounted
at
the
first
,
as
Hilarius
calleth
him
,
a
gratious
and
religious
Emperour
,
but
after
being
spoiled
by
philosophie
and
vaine
deceite
,
he
beganne
to
account
the
worde
of
God
to
be
but
foolishnesse
,
persecuted
the
professours
of
it
with
many
mockes
and
taunts
,
that
they
must
do
good
for
euill
,
and
blesse
where
they
were
cursed
:
and
all
his
life
made
a
mocke
of
Christ
,
calling
him
in
reproche
the
Carpenters
sonne
,
and
the
man
of
Galilie
,
for
no
occasion
but
only
for
this
,
because
he
woulde
maliciously
striue
against
Christe
,
as
plainely
appeareth
in
his
last
wordes
,
nowe
euen
dying
,
when
he
lifted
his
face
vp
to
the
heauens
and
saide
:
O
man
of
Galilie
,
nowe
thou
hast
got
the
victorie
.
Thus
by
examples
I
haue
shewed
that
,
which
before
we
heard
in
the
worde
,
that
the
sinne
against
the
Holie
Ghoste
,
is
a
generall
apostacie
from
God
,
with
wilfull
malice
and
an
vnrepentaunt
heart
to
persecute
his
trueth
vnto
the
end
:
from
which
sinne
(
dearely
beloued
)
as
we
are
bounde
daily
to
pray
that
God
of
his
mercie
would
keepe
vs
farre
from
it
:
so
in
the
name
of
God
I
dare
promise
vnto
you
,
that
as
many
of
you
as
feare
at
the
remembrance
of
it
,
you
are
as
farre
from
it
,
as
the
East
is
from
the
West
:
for
this
sinne
is
a
mocking
and
scoffing
at
the
sonne
of
God
:
it
is
not
a
weeping
&
mourning
,
least
you
should
fall
into
it
.
Nowe
let
vs
pray
,
&c.